首先要向在座的諸位仁波切、法師還有所有的法友們說聲早安。

這一次主要教學的內容是大手印四不共加行的簡略介紹。
This is a short teaching on the preliminaries for mahamudra practice.

由於這一次是由華人弟子們請的法，因此我可能會用中文講解；同時也有許多西方弟子以及藏族朋友前來參 加，我非常的高興，也歡迎大家，我們會盡力給各位準備不同語言的翻譯，讓大家能夠了解。但如果我用中文直接說，許多外國人可能就聽不懂了。這次主要是為了 華人弟子的課程，在此先讓大家知道。

各位手中應該都有拿到這本黃色的法本儀軌，這次最主要的教學也就是這本《四不共加行》的法本。

平時我們修較長軌的四不共加行，但是由於這次課程只有四天的時間，所以沒有辦法教完長的儀軌。為了這次的課程，我匯集了這本四不共加行，
This preliminary or ngondro practice is different from the usual one. I wrote it because I needed to teach the preliminaries in four days, but that was not enough time to explain the usual ngondro practice.

所以各位拿到這本書的特別處有二：

是為了這次的宗門實修課程，而特別編輯的。
Thus from one perspective, I composed it because it was necessary for a particular teaching,

由於外國弟子們工作很多，也非常的繁忙，沒有時間修完長的儀軌，因此編輯了這一部簡略的儀軌，方便大家修持。
but from another perspective, those of you who live in developed countries lead busy lives with a lot of work, which makes it difficult to do the longer preliminary practices. But doing your ngondro using this short ngondro practice will probably work out well.

在這裡也要強調一點，對於修持加行的藏族法友來說，就算是得到了這一部簡略儀軌的口傳，還是不能修這個法，原因是藏族人通常比較喜歡簡單、簡略，如果看到 可以修簡軌，可能就忘記要修長軌了，所以在這裡特別強調，只要是藏族就算得到口傳，也不能隨意修持，除非特別來請示過我，而得到我的允許了，才可以修持。
However，Tibetans who are doing the preliminary practices do not have permission to use this text, even if they have received the transmission. This is because Tibetans like things easy, so when they see this short practice they will forget the long one. There is the danger the preliminaries will get shorter and shorter in the future. Thus Tibetans who want to do this short ngondro must ask for and receive special permission.

--共加行--
Ordinary Preliminaries

今天是第一天，要講的內容是皈依與發心，也就是皈依大禮拜的部份。各位請翻到第五頁，小字的部份：

འདིར་གང་ཟག་གང་ ཞིག་ལམ་ཐུན་མོང་བས་རྒྱུད་སྦྱངས་པ་སྔོན་དུ་སོང་བས། ཚད་ལྡན་གྱི་བླ་མའི་དྲུང་ནས་དབང་དང་གདམས་པ་ལེགས་པར་ཞུས་ཏེ། ཕྱག་ཆེན་གྱི་ཐུན་མིན་སྔོན་འགྲོ་འདོན་སྒོམ་བགྱི་བ་ལ།
Once individuals have purified their mindstreams with the common preliminary practices, they should excellently request empowerment and instruction from a qualified guru and then train in the recitation meditation of Mahāmudrā’s extraordinary preliminary practices as follows:
「任何人以共同道先淨自心已，於具德上師前善受灌頂與口訣後，大手印不共前行之誦修：」…

「任何人」，修此法的人，有不同的根性與種性，的確有一些行者一開始可能直接就進入大手印的修持，但這只是一些特殊的個別情況。若是從一般性的情況來講， 或從整個教法的基礎來講，首先我們要具備的是共加行的修持或共同道先淨自性，之後，才能進入不共加行的修持。一個行者在沒有把握到共加行修持的要義之前， 是不能進入不共加行之修持的。就算是進入了，也是沒有意義的，同時是不被允許的。
There are many different types of individuals. There are some people who are able to parctice maha mudra right from the start, but that is only so in the case of certain particular individuals.

Bamboo：记得第一次赴印度去见大宝时，路上遇到了跟法王办公室有内部关系的妙西和她临时找的同伴妙如，就跟她俩一起住在了自称法王老师之一的仁清仁波切的别墅里。第一次觐见，没跟她俩一起见，回来后，听妙如说：法王看天看地要么盯着桌子，就是不看妙西。Bamboo当时的第一反应是：妙西莫不是法王前世的亲人？但大宝身边的那帮人，则各个露出淫笑，立刻要妙西和妙如报上护照号码，要安排再见一次，刚好在一旁的Bamboo也赶紧要妙西把自己的护照号也报上去。于是破天荒一周内觐见了大宝两次。和妙西、妙如一起见的第二次，几天不见本来因长期失眠，容色很是不堪的妙西突然间变漂亮了好多，可能去做了面部美容和保养。Bamboo才恍然这帮人安排再见一次是什么意思。

第二次再见，最后拍合照时。妙西理所当然地第一个跑上去拍，拍完，大宝冲着年纪最大的妙如招了招手，让过去拍。当时心里的第六感觉得大宝一直在观察Bamboo的内心。也就是Bamboo心的染、净程度。第二次觐见回来后，大宝身边这帮人百思不得其解，为啥这次大宝看妙西没有任何异常了，想来想去，终于想到了Bamboo身上。于是Bamboo便有了后来的种种生死大难，但事实上，就像马尔巴用十二大苦行折磨密勒日巴，把密勒日巴的心器洗净，再传法一样。大宝更高竿，直接借他身边这帮敌人安插的人的手，把Bamboo的所有染污，或者说缺点、毛病都洗净。所以大宝说：敌人是最好的善知识。(2024-01-16)

過去噶當派一些傳統的修持方式，例如在共同加行當中的「觀修無常」，對於共加行中無常的修持，就要一直不斷地修持，直到對無常生起體受之後，才可以進入到 第二個階段，就算在今生可能一直沒有生起無常的體受，也會不斷發願，直到是死的那一刻，也要生起對無常的體受。這是一種傳統的修持，就是在第一個階段的共 加行修持有體受之後，才開始進入第二共加行的修持，這是一種修持方式的次第。
In some of the practice methods of the Kadampa masters of the past, people would meditate on impermanence until they developed a total experience of it within their beings. If they trained in impermanence in this life but did not come to such an experience, at the time of death they would make the aspiration to be able to continue that meditation and realize impermanence in their next life. Once they had an experience of impermanence, then they would begin the next contemplation.

在這裡，可以說是大手印加行的傳統，是一個特殊的傳統，所以就不一定按照四共加行中的第一個「人身難得」在有了體受之後，才能進入第二個觀修。有的行者可 能無法生起修持人身難得的體受，但觀修無常卻能有感受生起。所以每一個人的情況不同，不一定要勉強、刻意地按照次第而修。
But in this context-whether or not you call it the mahamudra tradition-we first train our minds in the contemplation of, say, the precious human body so difficult to find. Even if that does not bring us to an experience of the preciousness of human life, that experience can come later when we meditate on impermanence. There are many different types of people. It is not absolutely necessary to force yourself to stick with one contemplation until you arrive at an experience of it.

在大手印不共的傳承裡提到，我們可以在四共加行裡，各自選擇比較熟悉或容易入心的方法起修，熟悉之後，接著的加行也會較容易用上功，在這裡強調四共加行，不一定要勉強地依序次第，各位可以選擇容易用上功、入心的方法先做，然後再選擇次第來修。
In any case, you already have a bit of experience with the four common preliminaries. If there is one that you are more familiar with, practice that first. Once you are habituated to it, you ill automatically be able to gain familiarity with the other common preliminaries, it is said. Similarly, it is not absolutely necessary that you go through them in a particular order, such as the precious human body first and then impermance. It is fine to do the ones that are more familiar to you or easier for you to relate to, and then move on to the special preliminaries.

第二句：「於具德上師前善受灌頂與口訣後」，在昨天灌頂中提到，大手印不共的四加行是屬於真言乘或密乘的修持方法，所以需要依靠具德的上師灌頂與口傳的。 尤其是真言乘的修持，不僅僅是透過自己聞思修而已。如果不具備上師加持的話，各種覺受、體證是無法在心中生起的，所以我們需要具備上師的加持。
The text then says that individuals "should excellently request empowerment and instruction from a qualified guru..."The four special preliminary practices are a vajrayana practice. vajrayana practice are not something that we study, contemplate, and meditate on our own. Without the support of a lama's blessings, we will be unable to develop an experience of a vajrayana practice.

Bamboo：四共加行的前三个加行，Bamboo观修了大半年，就都一一升起了体证。唯独最后一个“因果业力”一直没有什么感受，就急吼吼地想要“金刚萨埵”的灌顶，好开始修“四不共加行”。本来2013年初的祈愿法会刚好是“金刚萨埵”的灌顶，结果正觉塔的场地莫名其妙被别人占了，本来寒假里开的祈愿法会不得不提前，那时期末监考和批卷Bamboo根本没法来印度，后来一直想问大宝要灌顶，就是见不到大宝。直到2013年夏天在尼泊尔遭遇生死大劫，再来印度大宝近前时，终于对“因果业力”升起了一些害怕和觉悟，在对着大宝的房间做完了1000个大礼拜后，大宝突然开课，给了Bamboo人生中第一个灌顶：阿弥陀佛灌顶，喇嘛下场给大家用宝瓶撒大宝加持过的水，发到Bamboo手上的礼物是，一串水晶珠子的手链，水晶是金刚萨埵的身色，代表Bamboo可以修“金刚萨埵”忏悔业障了。（2024-01-15）

那麼上師加 持的意思是什麼呢？並不是隨便依靠一位上師就可以了，而是要依靠一位有法教、續典與佛陀教典行持的傳承的具德上師。所以我們必須依靠具德上師來接受灌頂與 口訣。
We can only receive a lama's blessings by following the tantras and the words of the Buddha...Thus we need to receive the empowerment from an authentic lama.

之前提到像勝樂金剛、金剛亥母的灌頂，還有各種的口訣，我們應該學習如何修持。
In this context in particular, it should be the empowerment of either Chakrasamvara or Vajravarahi.

因此我們說很多的口訣跟教授，並不是自己看看書就可以懂的，因為很多 真實的口訣和教授並不是書裡面記載的，而是上師直接給予的口傳跟教授，因此我們要在具德上師面前，親自接受這些灌頂跟口傳。
Similarly, it is also not okay to think that we can read books and figure out how great beings did their practices. There are many instructions from the lama's experience that are not written in books-things we need to ask a lama about directly. This is why we need to receive the empowerments and instructions properly in the actual presence of a lama.

接下來要介紹大手印不共前行之誦修：
The recitation meditation of Mahāmudrā’s extraordinary preliminary practices as follows:

༡ སྐྱབས་འགྲོ་སེམས་བསྐྱེད།
I. GOING FOR REFUGE AND GIVING RISE TO BODHICHITTA
一、【皈依大禮拜】

首先，萬行入法之皈依發心畢，有座上與座間二時之修持。
First, so that everything you do will accord with the dharma, go for refuge and give rise to bodhichitta in two ways: during meditation sessions and in between meditation sessions.

一者於座上時，當斷捨世間與其他戲論諸行，安座於舒適墊上，約束身要穴道。
During meditation sessions, leave worldly concerns and other activities aside, sit in a proper meditation posture on a comfortable seat, and recite:

這裡要特別對在座上的時候，斷捨世間與其他戲論諸行這一句做個介紹。針對這一句，我舉自己為例子，最近為了準備祈願法會，我非常的操心，甚至很多的事情， 真的很忙，忙到都頭痛了。當我要灌頂或說法時，我會靜下來，向內收攝整理自己的思緒，這時就會看到自己是這麼的操心，操心這麼多的事，甚至感覺自己的心有 一些掉舉，且向外地散亂，妄念很多…
I thought I would explain that briefly. Recently I have been extremely busy with the Kagyu Monlam, so much so that I think about work all the time and give myself headaches. Sometimes when I have to give an empowerment or teaching, I turn my attention inwards. But I start to think a little bit, and there is so much to do that my mind becomes busy and overactive. My thoughts seem intense and my mind gets agitated.

在這麼忙碌的情況之下，我發覺自心在觀想上也好，或是心的靜分，止靜的部份就不是太明顯了，所以我能夠體會及感受到在 座的各位，每天都在工作、都在擔心事情、每天都在頭痛，都是這樣的一種情況，在這樣的情況之下，還要找出空檔時間，馬上靜下來修持是不容易的，我真的感受 到這的確是不容易。
When that happens, it is not easy to visualize or rest the mind steadily. Similarly, when you are at home in your own countries, all of you work and think so hard all day long that you give yourself headaches. In such a situation, I feel that it is probably extremely difficult to be able to practice the Dharma well.

因此進入修持之前，我們首先應該放鬆，這是指身體和心裡的放鬆。我們不需要把這個放輕鬆想成嚴肅的佛法課題，而是單純的放輕鬆就好，當輕鬆具備之後，再開 始進入修持。而修持的時間也不需要很長，可能就是短時間的修持，但會發現自己觀想的會更清楚，而且心能夠更穩定。
So when I do my practice, I don't start meditating right away. First I relax my body and mind. This isn't a question of the Dharma, but of just relaxing. You should only begin to practice once you have become relaxed. Even if you do not practice a long time, you will be able to focus your mind a bit on whatever the object of the meditation is, and the stability and steadiness of your mind will be stronger.

再補充一點，各位在放鬆時可以唱唱歌，或 聽聽音樂，然後再開始進入修持，這會很好的。

之後說「安座於舒適墊上…」什麼是舒適的墊子呢？談到這種舒適的禪修墊，它是有一定標準的，但是我們可能不容易找到這種標準的禪修墊，因此各自可以去找，自己覺得舒適的禪修墊子就可以了。
You should find yourself a comfortable cushion. There are descriptions of a particular type of meditation cushion, so you should just get yourself a cushion that you find comfortable. A comfortable seat is important.

之後說「約束身要穴道」這是很重要的，

當我們開始修持的時候，最主要有兩個要點：第一是從心上，依靠心來修持；第二是依靠身體來修持。
Generally, there are two ways of practicing meditation: we can practice primarily with our minds, or we can practice by using our body to influence our minds.

--坐姿--
Posture

第二個是透過身體修持的力量來幫助我們的心得到穩定。對於初學者來說，首先要依靠身體，所謂約束身要穴道來幫助我們的心得到穩定，是比較容易做到的。所以一開始，各位身體的座姿是很重要的。
For beginners, since it is easiest to use the body to hold the mind, you need to have good posture.

身體的座姿，從腳部開始，首先是金剛跏趺座，也就是雙盤。但是單盤也可以，也就是右腳放在左腳上，稱為半跏趺座。甚至也不一定要這樣單盤，就像平時的散盤也是可以的。我們最好就說到這裡，再說下去的話就變得太容易了。
The first point is the legs. The best posture is the vajra or full lotus position, which means to put each foot on top of the opposite thigh. The next best is the half-vajra posture, where you put your right foot on your left thigh. It is fine to sit in that posture as well. At the very least, you should relax and sit as we normally do, cross-legged on the floor.

接下來是手持定印，也就是右手掌置於左手掌上，兩手拇指指尖相觸。
Next are the hands: you should place your left hand below and your right hand on top with the tips of the two thumbs touching.

接著是背脊、脊椎的部份，我們的脊椎不能夠太彎，太彎駝背的話，會導致昏沈、想睡覺。如果太挺、太直，就會讓我們的氣往上，這樣也是不好的。因此我們不能 夠太彎，也不能夠太挺直，而要適中的。所謂適中就是直的，放鬆的直就好。但是脊椎下端的部份自然有一點點彎，向內收就可以了。
The main point is the spine. If your spine is hunched, your mind will become dull, which is a fault in shamatha meditation. If your spine is extended too much, the winds will rise into the upper part of your body, causing problems. For that reason the spine should be neither extended too straight nor hunched; it should be erect with a slight inward curvature.

再來就是喉部了，我們的下巴如果往上翹也不行，或者下巴太往內收的話，會導致呼吸困難，所以在喉部的位置有一條線，就這樣稍微放著就可以了。
Your neck should not be extended too much. If it is too bent, it will be difficult to breathe. Thus you should tuck your chin very slightly.

接下來是談到肩膀的部分，平衡的放鬆即可。兩個手臂跟我們的腋下中間稍微打開，跟身體有一點距離，因為腋下這個部位有一個昏沈的穴道，如果手臂能稍微打開，讓腋下能夠透點風的話，可以幫助我們不昏沈。
Let your right and left shoulders settle naturally, but that doesn't mean the armpits, which should be open. The reason is that there is a cavity for dullness in the armpits, and that cavity should not be covered. There should be room for the air to move, which will help prevent dullness from developing.

接著是視線，我們的目光自然地往前看，不要刻意看得太遠，也不要看得太近，就是自然的直視前方就可以了。
Let the eyes and nose rest naturally. Do not look either too far away or too close, which is uncomfortable. Look naturally into the space straight in front of yourself.

因為時間的關係，以上是對身體要點簡要的介紹。
There are many points about the posture, of which I have explained the main ones very briefly. You may have studied these already.

--觀想皈依境--
Visualiying the Sources of Refuge

接下來是進入到觀想皈依境正文的部份，從第七頁開始，
The text to recite begins:

རང་མདུན་ནམ་མཁར་བླ་མ་རྡོ་རྗེ་འཆང༌། །དེ་ལ་དོན་བརྒྱུད་བྱིན་རླབས་བརྒྱུད་པ་དང༌། །
Before me in the sky is the Guru Vajradhara, Surrounded by the gurus of the lineage of meaning and blessings
面前虛空上師持金剛，義傳者與聖化傳承者，

ཆོས་འབྲེལ་དད་ཐོབ་བླ་མའི་ཚོགས་ཀྱིས་བསྐོར། །མདུན་དུ་ཡི་དམ་གཡས་སུ་སངས་རྒྱས་དང༌། །
And gurus with whom I have dharmic connections of faith. In front are the yidams, to the right are the buddhas.
法緣所信上師眾圍繞。其前本尊其右為佛陀，

རྒྱབ་ཏུ་དམ་ཆོས་གཡོན་དུ་དགེ་འདུན་བཅས། །རང་རང་ རིགས་མཐུན་འཁོར་ཚོགས་རྒྱ་མཚོས་བསྐོར། །
Behind is the sacred dharma; to the left, the sangha. All are surrounded by ocean-like retinues of their own kind.
其後正法左為僧伽眾。各自隨類海會眷眾繞。

སྐྱབས་ཡུལ་ཀུན་གྱི་སྤྱན་ལམ་འོག་ཕྱོགས་སུ། །མ་གྱུར་སེམས་ཅན་ཀུན་ཀྱང་འཁོད་གྱུར་པས། །
My mothers, sentient beings, and I stand together As the sources of refuge gaze down upon us.
皈依聖眾眼前之下方，一切如母有情亦安在，

རྩེ་གཅིག་ཡིད་ཀྱིས་སྐྱབས་འགྲོ་སེམས་བསྐྱེད་གྱུར། །
One-pointedly, we go for refuge and arouse bodhichitta.
齊心專注皈依發菩提。

第一句提到說：「面前虛空上師持金剛」，先談到在自己前面的觀想皈依境，我們不需要將眼睛往上抬，或將眼睛往下看，就是直視我們前方，也就是眉間的正前方就可以了，而且不往右偏、也不往左偏，就在我們眉間的前方，就是這個高度。
First of all, when it says, "Before me in the sky," that means we do not need to raise our eyes and look up, nor do we need to lower our gaze and look down. We look straight ahead, without glancing to the right or left.

第二個談到皈依境離我們距離有多遠，這裡是指當我們站立要做大禮拜的時候，前面會有我們身體的影子出現，大約就是自身影子的長度距離處，觀想皈依境就可以了。
When we stand up to prostrate and put our joined hands to the top of our head, we make a shadow. It is said that we visualize the field of refuge as beiong far enough away that our shadow does not touch it.

然後皈依境中，首先觀想皈依境的中間，有獅子抬著一個珍寶的寶座。談到獅子，有幾種不同的觀想方式，觀想四隻獅子代表四無畏；八隻獅子代表八自在的功德 等，這是從數字上來說。
In the center of the field of refuge, you should visualize a jeweled throne supported by lions. It is okay for you to visualize as many or as few lions as you want. If you visualize four lions, they symbolize the four fearlessnesses. If we visualize eight, they symbolize the eight qualities of mastery, so visualizing eight is also fine.

而這些獅子並不是死板板圖畫的獅子，而是活生生的獅子，爪子很利，背毛直豎，很是威猛，尾巴是捲曲的，眼睛睜大大的等等…總之，我 們要觀想的是活生生的，非常勇猛的獅子。各位可以觀想就是平時看到的獅子的樣子，或者觀想為西藏的雪獅，但反正也沒人真正看過雪獅，只有畫像。總之，我們 知道獅子的本質、特性是什麼，四隻獅子代表四無畏，八隻獅子代表八自在功德。
In any case, the lions should not be like drawings: they are real, three-dimensional, full-bodied lions, alive and trembling with breath. Their eyes are wide open and lined with red veins. Their claws are sharp. THey are vivacious and glorious, with waving tails and manes. In any case you should visualize magnificent, living lions. It is fine to visualize either African lions or lions such as those drawn by Tibetans. The main thing is to visualize four or eight such lions to symbolize either the four fearlessnesses or the eight qualities of mastery.

一直說獅子、獅子，自己都快變成一隻獅子了(眾笑)。

然後在獅子的背上抬著的就是寶座了，這個寶座是四方型的一個寶座，現在來談寶座的大小，如果觀想太小的話，可能分別念、妄念就開始擔心：「唉呀！佛菩薩那 麼多，會裝不下…」所以不能太小；那麼我們會想，那就觀想很大很大，但如果想太大了，會看不到，甚至不知道要如何去觀想，想也想不出來，可能會有這種情況 產生。
On the lion's backs there is a throne, which should be square. There are many deities, so if you visualize a throne that is too small, you might fell they could not all fit. But if the throne is too high or too wide, no one could see it. If it is too large, we might not be able to get our minds around it.

那要如何觀想四方型寶座的大小呢？寶座是四方型的，看得很清楚，但是它並不小，它的確非常無邊、很大的，舉例來講，就好像我們現在在這個寺院，我們 往正覺大塔看過去，從這裡看過去時，大塔的大小可以放在你的手上是一樣的，遠遠看的時候很清楚。但是當你真正走到那裡的時候，它的確非常非常的大，就像是 這種感覺，從遠處看正覺大塔一樣。看過去時，它很清楚而且它真的是很大，所以要這樣的來觀想四方型的寶座。
So how big should it be? When we look at it, it is square, but when we want to see what size it actually is, we should visualize it as being immeasurable. For example, if we look from here off to the Bodhgaya Mahabodhi Temple in the distance, it seems as if it would fit in our hand. But when we go there and look at it, it is huge and seems endless. In the same way, when we look at the field of refuge from afar, it is in front of us. When we look for its edges, we cannot find any edges. That is how we should think about and visualize it.

再來談到這珍寶的寶座，寶座上有很多的珍寶莊嚴，這些珍寶象徵我們的福慧二資糧的圓滿和無量，各位可以隨意地觀想各種珍寶的形式。
As a symbol of the completion of the two accumulations, the throne is studded with gems and decorated with jewel ornaments. You can imagine it however you like, but it should be made of various precious things.

然後在這個大的寶座之 上，正中央又有一個稍微小一點的寶座，同樣也是由獅子抬著的寶座。然後在這個小一點的寶座上面，有蓮花，它象徵出離輪迴之垢染。在蓮花上面有代表世俗菩提 心和勝義菩提心，或者說是方便和智慧的太陽及月亮，這是日輪跟月輪。然後在日輪月輪之上，就是上師持金剛。
In the middle of that large throne there is another, smaller throne supported by lions. On top of that there is a lotus, which represents being unstained by the faults of samsara. On top of that, visualize that there is a sun and moon seat, which symbolizes either relative and ultimate wisdom or means and wisdom. Visualize Vajradhara seated on top of those.

在這裡要觀想上師持金剛，他的相貌是什麼樣子？ 是誰？或者我們要如何的來觀想？在這裡舉個例子，像在格魯派，就很重視上師供養儀軌的修持，而當他們在修上師供儀時，也要觀想福德的境，而當中的主尊是需 要具備四種特殊性相的，第一，這位主尊是我們具恩的根本上師；第二，同時也是宗喀巴大師；第三，是世尊釋迦牟尼佛；第四，從密乘來講，是金剛總持，或稱持 金剛。
How should we visualize the lama Vajradhara? Whom do we visualize? In the Geluk tradition, the Offerings to the Gurus ceremony is considered extremely important, because the principal figure of the field of refuge is visualized as having four traits: he or she is one's own kind root lama and he or she is also simultaneously Tsongkhapa Lobsang Drakpa, the Buddha Shakyamuni, and the Vajrayana teacher Vajradhara. This is what is called "having the four traits." The principal figure of the field of refuge mut have these four qualities.

在噶舉派的修持當中，最重視根本上師，我們會觀想主尊就是自己的根本上師，這是可以的，而且也很重要，他會幫助我們快速得到加持，並容易得到加持，有很多 的利益，這是指行者個別自修時的情況來講。
The way I think about it, generally in our Kagyu practice, we consider that our own individual root lama is the most important for our own individual practice, and we visualize that lama in the form of Vajradhara as the principal figure of the field of refuge. There is nothing wrong with this, and there are many reasons for it, such as that we can receive the blessings more quickly and easily from our root lama. This is how it is in the context of our own individual meditation practice.

但是如果從整體佛教或整體噶舉角度來講的時候，我認為還要具備幾個特殊的條件。因此噶瑪岡倉的傳承裡，都會有重 要的傳承之主，整個岡倉噶舉是由第一世大寶法王杜松虔巴開始有噶瑪巴的傳承，這可以說是岡倉噶舉最重要的，因此噶瑪巴這個名號就是岡倉噶舉的教主，整個教 法出生的泉源是一樣的，對弟子們而言，噶瑪巴就好像是我們的父親一樣，好像一個國家的國父，一個教會的教主一樣。所以噶瑪巴就是岡倉噶舉的父親，這是我們 要去思維，去認識的。如果我們不這樣重視的話，可能會導致一個問題，就是個人不融和的情況。因為有一些華人弟子，很喜歡說「我的上師」是這個，很執著「我 的上師」，也不管或不尊重其他的，這是不好的。所以在這裡，我們要觀想上師持金剛是剛剛談到的四種性相：第一、他是我們的根本上師、具恩的恩師。第二、就 是噶瑪巴。第三、即是釋迦牟尼佛。
However, in terms of the Karma Kagyu in general and Buddhism overall, this leaves a few traits that still need to be fulfilled. If we talk about the teachings of the Karma Kamtsang in particular, the Karmapa is the head of the lineage and source of the teachings. For all of us practitioners who follow him, the founder of our lineage is the Karmapa-the Karmapa is like the father of the Karma Kamtsang. This is something we need to remember whenever we do any practice. If we do not, the Kamtsang teachings may decline somewhat. The way I see it, without practicing in this way, we will not be able to cooperate and progress together. It is like what happens among some Chinese students: it is as if they think that their own master is the most important and basically do not accept any others. We must not be like that. Here the main figure should be your own kind root lama and also the Karmapa, because this is a practice of the Karma Kamtsang tradition.

這裡很重要，釋迦牟尼佛是我們佛教的教主，如果我們連釋迦牟尼佛都不尊敬的話，我們根本不用說自己是佛教徒了；再來第 四、從密乘的角度來講，密乘的教主就是金剛總持或叫持金剛。所以我們觀想這一段要有這四種特性，如果這四個要點都具備了，可以說對整個佛教界、岡倉噶舉這 個教法傳承也好，或者對各自的修持也好，都有利益跟幫助的。我在這裡強調，這裡說要尊敬噶瑪巴，並不是說我自己擁有這個噶瑪巴的名號就要尊重我，而是具有 以上這四種深層意義的，請大家要明白。
Shakyamuni Buddha is the founder of Buddhists. Therefore, the main figure is also the Teacher Shakyamuni. Similarly, the master of the Vajrayana teachings is Vajradhara, so it should also be Vajradhara. I feel that visualizing the main figure as having these four traits is good in terms of Buddhism in general, in terms of the specific teachings of the Karma Kamtsang, and in terms of our own practice. This is not a question of me trying to elevate the Karmapa into a higher position just because I have the name Karmapa.

接下來談到：「義傳者與聖化傳承者，法緣所信上師眾圍繞。」也就是在金剛總持的周圍，前後左右都有上師圍繞著，「義傳者與聖化傳承者」，在岡倉噶舉裡「義 傳」指的是證悟的傳承，或者我們說實修的傳承，還有聖化傳承的這些上師，每個人不同的上師，他們都在周圍。「法緣」是指跟我們各自有結下法緣的這些上師。 「所信」是指我們相信、信仰的這些上師都圍繞在周圍。
To the right and left as well as in front and behind the principal figure are the lamas of the Kamtsang lineage of the realization of Dharma. THere are also the lamas of the lineage of practice, who may not have developed realization but who do hold the lineage of practice. Likewise there are all the lamas, however many they may be, with whom you have made a Dharma connection or for whom you have developed faith even if you do not have a Dharma connection or for whom you have developed faith even if you do noit have a Dharma connection. Visualize these lamas to the right, left, front, and back, however you like, and imagine that they are all facing you.

上師持金剛的前方有本尊，本尊可以是個人依止的本尊，但是這裡可以觀想是金剛亥母，這是最主要的本尊。右方是佛陀，後方是正法，這裡是指教法、正法，同時 也可以說是道諦和滅諦，在這裡「法」的相貌呈現就是經書的樣子。再來左方是僧伽眾，這裡是指登入勝地的菩薩僧眾等。然後「各自隨類海會眷眾繞」，各自隨類 的意思例如佛來講，主尊是佛，周圍有佛的眷眾。本尊就有本尊的眷眾圍繞等，隨主尊的不同，而有隨類的眷眾如海會般圍繞。
In front of the lamas, visualize whichever yidam deities you feel devotion for. In terms of this lineage, the main deity to visualize is the yidam Vajrayogini. To the right are all the buddhas, with Buddha Shakyamuni foremost among them. In the back is the genuine Dharma. The main aspect of Dharma is scripture and realization, or the truths of cessation and the path. We visualize this all in the form of scriptures or books. To the left is the Sangha of bodhisattvas who dwell on the high levels, surrounded by others of the same type. This is the same as in the case of the buddhas, who are surrounded by other buddhas similar to themselves. Think that the main bodhisattvas are the principal figures and that they are surrounded by all the other bodhisattvas.

「皈依聖眾眼前之下方，一切如母有情亦安在，」我們就在所有佛菩薩他們的視線範圍之內，以自己為主的一切如母有情。這裡的「有情」可以說六道的一切眾生， 如天人、人道、畜牲等等各種的眾生。觀想這些「有情」有兩種方式，也就是他們呈現兩種相貌：一種是六道的眾生，他們各自的相貌，舉例來講，有天人的樣子， 或者畜生的樣子等，如此我們比較容易觀想出每一道眾生各自的痛苦、與感受。另一種觀想就是一切有情都是人的樣子，這樣觀想代表眾生都有能夠投生得到暇滿人 身的福緣。無論如何，這兩種觀想都可以，以上是有情的觀想部份。
The direction they are gazing is downward, but when we say they gaze down, that does not mean directly beneath the sources of refuge. It is below and in front of them, where we visualize ourselves and all sentient beions who are as limitless as space, with ourselves foremost among them. THere are many different beings, including humans and animals, and there are two ways to visualize them: you can visualize them in their own forms, or alternatively you can visualize them all in human form. Either way is fine. If you visualize them in their own forms, it is easy to imagine the suffering and feelings that each of these beings experiences. If you visualize them as humans, it creates a good connection for them to be born as intelligent humans with leisures or riches. It does not matter which of the two you visualize.

在這一切有情的中間，就像剛剛提到，自己就在這些有情的中間。另外也有一些特別的觀想，觀想自身的右邊是父親、左邊是母親、前方是所有的敵人、後方是其他 的眾生，也有這些細微的講法，但這裡的要點是，自己是在這一切有情的中間，中間的意思，並不是說大家擠在一起，什麼都看不到。而是你站在一個高山上，是可 以俯瞰全景的。你可以清楚的看到每一個眾生，也可以很清楚的看到皈依境。要不然可能因為看不到，還會擔心自己禮拜的時候，後面的人到底有沒有跟著拜，會生 起這樣的妄念，總是很多的擔心。所以這裡的要點是，自己在一個高處能夠俯瞰全景，這是很重要的，因為之後，我們要帶領大眾一起來唸誦皈依發心，所以你看得到大家的時候，會比較放心的。
You yourself are in the center of all sentient beings. Sometimes it is said that you should visualize your enemies in front of you, your father and mother on your right and left, and all other sentient beings behind you. It is fine to visualize it in that way, but it is also okay not to. The main thing is that you are in the middle. But it is not as if you pushed and shoved to get to the middle of a crowd. It's like being on the top of a high hill and being able to see the whole area around when you look down. You are in the middle, but when you look around, all sentient beings can fit within your field of vision and in front of the sources of refuge. Otherwise, when you are focusing on the visualization and prostrating, you might wonder whether those who are behind you are prostrating or not. People often think this. So you should visualize that you yourself are in the center and that when you look around, you can see all sentient beings. Since you are imagining that you are leading them all in going for refuge and developing bodhichitta, mentally it is easier if you can see them all.

在觀想的時候，各位可能會遇到一個問題，自己在修持的時候，可能是在一個小的空間裡面，我們會擔心說：「唉呀！這麼小的一個房間，要觀想這麼多的有情眾 生，是否又會裝不下了。」現在這個大殿很大，可能還好，如果各自修持是在自己的小房間裡的話，那就可能擔心，觀想那麼多人可能太擠，不小心又碰到右邊，又 碰到左邊的人等等，為什麼我們會有這種妄念?這 種擔心？這是因為我們平時過於使用、太相信與依賴五根來認識外境，因此我們會以為只要心中想的，外境也一定要那樣。事實上我們心中所想的並不一定要與外境完全相符合的。
If your room is very small, when you visualize a lot of people there is the problem that they do not all fit inside your room. For example, in a big hall like this one, we think a lot of people will fit, but if we are doing our practice or the ngondro meditation in a small room, we look a bit to the right and a bit to the left and see that they won’t all fit. Usually we make so much use of our five senses that it seems to us that whatever is in our thoughts has to exist on the outside. But it is not like that: Things that we think of do not need to exist on the outside.

舉例來說，有時修持時，心裡觀想很多有情，也觀想的不錯，但一睜開眼睛，一受到五根的限制時，可能又覺得這個地方坐不下，擠不下那麼多人 了。在這裡是因為五根，眼、耳、鼻、舌、身五根的作用，它是有範圍、有限制的，因為有範圍跟限制，所以我們會覺得會受制於五根，而覺得放不下而擔心。因 此，觀想時不須受外在環境大小，例如牆與柱子所限制，那只會讓我們修持變得更糟。所以我們不用擔心會受制於五根，就只是放輕鬆的觀想。舉例來講，跟我們做夢的時候是一樣的，在夢境當中，雖然只是個小房間，但是所有人都裝得下，都可以存在其中。所以在這裡觀想一切有情的時候，我們要相信與依賴自己的心，以心為主，這樣來做觀想，會比較容易的。
For instance, when we think, “Everyone is here,” while practicing, we might then think, “This might just work,” or we might think, “Is everyone going to fit in here?” Sometimes we think they won’t all fit. When we look with our eyes or use our five senses, we think that there is a limit from a point over here to a point over there, so what we have to imagine does not come easily to the five senses. Therefore when you practice, you should not look at the house, walls, or pillars. If you look with your eyes and see that not everyone will fit, it will just get worse. Relax your mind. Even if you have a tiny house, you can still have a dream with a lot of people in it. Take that as an example and do not make your five senses the judge—make your imagination the judge instead. If you think about it this way, the visualization will be easier.

今天的課程就講到這裡，皈依是明天才會談到，所以皈依就改成明天，事實上，在昨天接受灌頂時，都已跟著唸皈依發心了，其實都做了。

课诵

懺悔文 Confess

འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་དབང་གིས་ནི། །ལུས་དང་ངག་དང་དེ་བཞིན་ཡིད་ཀྱིས་ཀྱང༌།
Under the influence of desire, hatred, And ignorance, I have committed wrongs
往昔所造諸惡業，皆由無始貪瞋癡，
སྡིག་པ་བདག་གིས་བགྱིས་པ་ཅི་མཆིས་པ། །དེ་དག་ཐམས་ཅད་བདག་གིས་སོ་སོར་བཤགས། །
Using my body, speech, and also mind—I confess each and every one of them.
從⾝語意之所⽣，⼀切我今皆懺悔。

月藏經吉祥文 Sutra of Chandragarbha ཟླ་བའི་སྙིང་པོའ་མདོ།།

迴向 The dedication བསྔོ་བ། (法王領眾三拜)

願消三業諸煩惱　願得智慧真明了
普願罪障悉消除　世世常行菩薩道

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