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珠古东珠仁波切 The Heart of Unconditional Love

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发表于 5 天前 | 显示全部楼层 |阅读模式
The Heart of UnconditionalLove
四佛次第观修慈心
——通往无缘大慈的具力新方法
珠古东珠仁波切
华丹

作者与内容简介
TULKU THONDUP RINPOCHE was born in East Tibet and was recognizedto be a tulku at age five. He studied at Tibet's famed Dodrupchen Monastery,settling in India in 1958 and teaching for many years in its universities. Hecame to the United States in 1980 as a visiting scholar at Harvard University.For the past three decades he has lived in Cambridge, Massachusetts, where hewrites, translates, and teaches under the auspices of the BuddhayanaFoundation. His numerous books include The Healing Power of Mind, which has nowbeen published in eighteen languages, and Boundless Healing, which has beenpublished in eleven languages
珠古东珠仁波切诞生于西藏东部,五岁时被认定为转世珠古(活佛)。他早年在藏地著名的多智钦寺修学,1958年定居印度,并在彼处的大学里教学多年。1980年,他到美国哈佛大学担任访问学者。在过去三十多年里,他住在麻省的剑桥,在佛乘基金会(Buddhayana Foundation)的赞助下从事写作、翻译和教学工作。他著作众多,其中包括用十八种语言(翻译)出版的《心灵的疗愈力量The Healing Power of Mind》,以及用十一种语言(翻译)出版的《无尽的疗愈Boundless Healing》。
The unconditional love that we all long for can beexperienced in the practice of loving-kindness. In this popular form ofmeditation, the love inherent to our own nature is gradually expanded until itembraces infinite beings. Tulku Thondup introduces a new four-stage format for thispractice, rooted in the traditional teachings of Tibetan Buddhism: We firstmeditate on the Buddha of Loving-kindness as a body of unconditional love andreceive his blessings. This spontaneously awakens his unconditional love in ourheart. We then find the whole world reflecting back to us as a world of loveand peace. Finally, we remain in oneness in the realization of ultimate love.
我们都渴望得到的无条件慈爱,可以在修持慈心时体验到。慈心观修是很受欢迎的修行方式,它让我们自性本具的慈爱逐渐扩展,直至普覆无量无数众生。植根于藏传佛教的传统法门,珠古东珠为这种修法引入了一个包括四个次第的新程序:首先,我们观修具足无条件慈爱的大慈观世音并领受他的加持,这自然而然地唤醒我们心中所具的佛的无条件慈爱,然后我们发现整个世界回馈反映给自己一个慈爱与安宁的世界,最后我们安住于胜义慈爱的一如证悟之中。
I wrote or translated a number of books on differentsubjects, but this one is the most simple, meaningful—the distillation—of allthat I have tried to share with my readers. "The Heart of UnconditionalLove" is my heart child.
珠古东珠仁波切说:“我写作或翻译了许多不同主题的书,但在我尝试与读者们分享的所有著作中,本书是最简单、最具义的,是所有著作的精炼和升华。此书乃吾之心子(heart child)。”

 楼主| 发表于 5 天前 | 显示全部楼层
INTRODUCTION
Whenyou remember the Lord Buddha of Loving-kindness, Your mind instantly becomesthe mind of loving-kindness.
—SHAKYAMUNI BUDDHA
引言
当忆念怙主大慈观世音(Buddha of Loving-Kindness)时,汝心当下即是慈心。——释迦牟尼佛
LOVING-KINDNESS IS THE ENTRYWAY to the unconditional lovethat we all long for—in our own hearts, in our relationships, and in the worldaround us. We define loving-kindness as the heartfelt wish for all beings tohave happiness and the causes of happiness, and to put that wish into practiceby serving all without self-interest. Loving-kindness enables us to serveothers with dedication and authenticity. It is also one of the most effectiveways to make ourselves truly happy now and in our future lives
慈心是进入无条件慈爱的大门,我们都渴望得到无条件的慈爱,无论是在我们心里,在我们的人际关系里,还是在我们周围的世界里。我们把慈心定义为发自内心地希望所有众生都具足安乐及安乐因,并且将此愿望付诸实修,毫无私利地为所有众生服务。慈心让我们能够出于真诚和奉献地为他人服务,它也是给我们自己今生和来世带来真正安乐的最有效的方式之一。
Asit is commonly understood, loving-kindness does not necessarily include the wishthat all beings attain enlightenment. However, in this book, I use loving-kindness to mean the wish thatall beings have not only happiness, but also full enlightenment—Buddhahood.When used in this way, loving-kindness becomes what is called bodhichitta in Sanskrit. Developing thiskind of loving-kindness, or bodhichitta, is the heart core of the MahayanaBuddhist trainings that lead us to enlightenment, and is central to the subjectof this book
通常大家所理解的慈心,并不一定包含让所有众生成佛的愿望。然而在本书中,我用慈心(loving-kindness)来表示希望所有众生不仅拥有安乐,还希望他们成就圆满正觉的佛果。这样的话,慈心也就是通常所说的菩提心(梵文bodhichitta)。生起这样的慈心或菩提心,是大乘佛法修学的核心,将引领我们走向正觉,也是本书的中心主题。
A New Approach toLoving-kindness Meditation
观修慈心的新方法
Thisbook introduces a new way to meditate on loving-kindness, based on a four-stagestructure. The approach is different from the usual practice in which the meditatorbegins by thinking lovingly about one single being and then expands that thoughtto include all beings. Although we will do that in this book as well, the key differenceis that we begin by focusing on the unconditional love of the Buddha of Loving-kindness.This Buddha, known as Avalokiteshvara in Sanskrit and as Chenrezi in Tibetan,embodies the qualities of all Enlightened Ones in one. Enlightened Ones are allthe same in essence, even though they have different names and forms owing tofollowers' different needs and cultures.
本书介绍了一种基于四次第结构的观修慈心的新方法,这种方法有别于通常的慈心观修法,通常行者一开始先对某个众生修慈心、然后将其扩展至所有众生。虽然在本书中我们也会这样做,但关键的差别在于,我们一开始专注于大慈观世音的无缘大慈。这尊佛的名号为观世音,梵语称“阿缚卢枳帝湿伐逻”,藏语称“千瑞齐”,总集了所有诸佛的大慈功德于一身。从本质上说,所有诸佛都是一体的,尽管因为所化众生的需求和文化不同,他们会有不同的名号和身相。
Withdevotion and trust, we will bring the Buddha's love into our hearts, and from therewe expand it gradually until it embraces infinite beings. The idea is similarto sunbathing. As our body absorbs the suns heat, it becomes warm and graduallyemanates that warmth into our surroundings. In the same way, through devotion andtrust in the Buddha, we immerse our mind in his unconditional love. which we thenradiate to those around us.
通过敬信和胜解,我们将观世音的大慈融入自己的心中,并从那里逐渐扩展直至覆盖无量无边的众生。这个理念类似于日光浴,当我们的身体吸收了太阳的热量,它会变得暖和起来,并不断地向我们周围的环境散发温暖。同样地,通过我们对观世音的敬信和胜解,我们将自己的心沉浸于其无缘大慈中,然后辐射至我们周围的人。
Ihave been fortunate to enjoy the unimaginable opportunities of growing up inEastern Tibet at the feet of many true Masters of loving-kindness, who wereamazing scholars and adepts of both exoteric (Sutra) and esoteric (Tantra) Buddhistteachings. Now I am engaging in the privilege of sharing a few drops of thatwisdom that I was able to pick up with my own eyes, ears, and heart. Even todaythe memories of those fortunate times always fill my heart with never-endingwonder.
我很幸运地享有不可思议的机会,在西藏东部诸多真正大慈上师的足下长大,他们是精通显密佛法的令人惊奇的智者和大成就者。现在,我可以荣幸地与大家分享这些我曾经亲眼目睹、亲耳听闻、用心感受的智慧中的点滴。即使在今天,回忆起那些幸运的日子,我的心中还总是充满无尽的惊奇。
Fordecades I have been studying Buddhist teachings in general and especiallymeditations on devotion to the Buddhas and loving-kindness toward all beings.Gradually, over the years, I found that if I could understand the right methodsof meditation on devotion and loving-kindness, and if I could earnestly putthem into practice, the qualities and habits of my mind and life would slowlybecome more loving and joyful.
几十年来,我一直在闻思修行佛法的教义,尤其是观修对诸佛的敬信和对所有众生的慈爱。随着岁月的流逝,我逐渐发现,如果我能领会观修敬信和慈心的正确方法,并能热切精进地将它们付诸实修,我的心灵和生活的品质和习性也慢慢变得越发充满慈爱和喜乐。
Thenin recent years, it began to dawn on me that most Buddhist practices, such asthose on devotion and loving-kindness, lead meditators through four distinct stages.The first stage, which I call the Outer Buddha, is to see the Buddha before oneselfwith devotion. The second stage, which I call the Inner Buddha, is to find the Buddha'sunconditional love within oneself. The third stage, the Universal Buddha, is toawaken to the Buddha everywhere: the whole universe arises as his love. The fourthstage, the Ultimate Buddha, is to be in oneness with the Buddha's love. I talk aboutlove because that's my subject here. But any enlightened quality could be substitutedfor it in this four-stage model. Although the Four Stages are conceptually distinct,each leads infallibly to the next. We can flow from one stage to another withoutneeding to stop and shift gears.
近年来,我开始意识到,大多数佛教修法,例如关于敬信和慈心的观修,会引导行者经历四个不同的阶段。第一阶段,我称之为外在佛(Outer Buddha)次第,是以敬信心瞻视自己面前的佛。第二阶段,我称之为内在佛(Inner Buddha)次第,是发现自己内心所具的佛的无缘大慈。第三阶段,遍在佛(Universal Buddha)次第,是唤醒无所不在的佛,将整个宇宙呈现为其慈爱。第四阶段,究竟佛(Ultimate Buddha)次第,是与佛的大慈融为一体。这里我说的是慈心,因为它是本书的主题,而事实上在这个四次第模式里,佛的任何功德都可以用来替代慈心。虽然这四个次第在概念上泾渭分明,但每个次第都将毫无错谬地引向下一次第,我们不需要停顿和换挡就可以流畅地从一个次第到达下一次第。
Inoticed that when I would regard a person (or any mental object) as embodying loving-kindnessand appreciate them that way, then the thoughts and feelings of my own mindbecame thoughts and feelings of loving-kindness. As long as my mind was steepedin loving-kindness, whatever I saw, heard, or felt turned into phenomena ofloving-kindness. The more I remained with thoughts of loving-kindness—as if I hadbecome one with those feelings—the more perfect my experience of pure loving-kindnessbecame. On the other hand, if I couldn't see or appreciate any qualities of loving-kindnessin someone or something, but only related to them through negative feelingslike hatred, greed, or jealousy, I never had a chance to manifest any loving- kindnessin myself—not even for a moment.
我注意到,当我将某个人(或任何心的对境)视为具足慈爱并以这种方式去欣赏他们时,那我自己的心念和感受也会成为慈爱的心念和感受。只要我的心沉浸于慈爱之中,我所见、所闻或所触的一切都变成慈爱之法。我保持慈爱的心念越深,就仿佛自己已经与慈爱的感受融为一体,我对清净慈爱的体验就越圆满。另一方面,如果我无法看到或欣赏某人某事慈爱的品质,而只是把他们与嗔恨、贪婪或嫉妒等负面感受相联系,那我就永远没有机会在自己身上展现出任何慈爱,哪怕一瞬间也不会有。
Irealized that, although Buddhism had been teaching these four stages throughoutthe ages, I was starting to understand them for the first time. I felttremendous joy. The teachings do not make the stages explicit—but they areinherent. I believed that, if I could make the four stages explicit, meditatorscould focus on mastering each one at a time, making their progress effectiveand profound. So I came up with anew phrase—"the Four BuddhaStages"—in the hope that I might reach some other beginner Buddhiststudents like myself.
我意识到,尽管千百年来佛法一直在教授这四个次第,但我还是第一次开始了解它们,这让我感到无比喜悦。教法中的这些次第并没有昭然开显,而是隐含其中。我相信,如果我能昭然开显这四个次第,观修者可以专注于一次掌握一个次第,从而使自己的观修更有效更深入。因此,我提出一个新的说法——“四个佛次第”,希望可以帮到像我一样的其他佛法初学。
Anumber of friends in Tibet kept asking me for years to write something in Tibetan,as they knew that I had published many Dharma books in English over the pastdecades. They were aware that these books had been translated into quite a few languages,but not into Tibetan. So I finally wrote a short book in Tibetan, drawing theFour Stages, on how to meditate on loving-kindness. The Tibetan title translatesas "The Ornament of Motherly Love". In English the wordloving-kindness is customarily used to translate the Sanskrit maitri, which means benevolent love, likethe love of a mother who adores her child unconditionally. It is rare to find aperson who has as much love as a mother does. The mother is renowned as the highestexample of a person of loving-kindness. However, for the English version I changedthe title to The Heart of UnconditionalLove to hone in on the essence of loving-kindness.
多年来,西藏的一些朋友不断地请我用藏文写点东西,因为他们知道我在过去几十年里用英语出版了很多佛法书籍,也知道这些书已被翻译成多种语言,但没有译成藏文。于是,我终于用藏语写了本简短的书,介绍了如何观修慈心的四个次第,藏文书名翻译过来叫《如母慈爱之庄严》。习惯上,英语里会用loving-kindness来翻译梵文的“maitri”,意思是仁慈的爱,就像母亲无条件地爱护孩子一样。很少有人能拥有像母亲爱孩子那样的慈爱,母爱被誉为人间慈爱的最高典范。然而,我把英文版的书名改为《The Heart of UnconditionalLove无缘大慈心》,以聚焦慈爱的本体。
Mywife, Lydia Segal, and some Western friends urged me to translate the Tibetan bookinto English. However, I decided to write a new book directly in English. My purposein writing this book is not to offer an intellectual text, show off my writing skills,or float any interesting new ideas. My goal is simply to present practices on loving-kindnessin the format of a guided meditation to enable readers to directly experiencethe intrinsic essence of their own inherent loving-kindness. I am thrilled tooffer this four-stage meditation formula to Western readers. It is profound in meaning,accessible to all, easy to understand, and effective in getting quick results. Itdistills the essential meditations and attainments of the whole of Mahayana Buddhism.
我妻子莉迪亚·西格尔和一些西方的朋友敦促我把这本藏文书翻译成英语。然而,我决定直接用英语写一本新书。我写这本书的目的,不是为了提供知识文本,也不是为了炫耀我的写作技巧,或者提出任何有趣的新想法。我的目标很简单,就是用引导观修的方式介绍慈心的修法,使读者能够直接感受到自己本具慈爱的内在本质。我非常激动地把这四个次第的观修程序呈献给西方读者,它意义深远,谁都能修,易于理解,并能快速有效地获得结果。它浓缩了整个大乘佛法观修和成就的心要。

 楼主| 发表于 5 天前 | 显示全部楼层
Summary of theFour Buddha Stages
四个佛次第观修概要
1.In the Outer Buddha Stage, we open our hearts with devotion in prayer to the Buddhaof Loving-kindness. We see him as an external enlightened presence and feel hisboundless power, omniscient wisdom, and especially his unconditional love, andthen receive his blessings. This opens our mind to embodying his blessings and qualitiesin ourselves so that we can relate to the world with respect, appreciation, peace,joy, and especially loving-kindness.
一、在外在佛观修次第,我们以敬信心向大慈观世音作祈请。我们把他视为外在的圆满证悟的佛,感受他无尽的妙力,遍知的智慧,特别是无缘的大慈,然后领受他的加持。这会打开我们的心扉,让他的加持和功德融入自身,这样我们就能心怀尊重、欣赏、安宁、喜乐尤其是慈爱,与世相处。
Theeffectiveness of the Outer Buddha meditations is due both to the power of the Buddhaof Loving- Kindness's blessings and to our own mind. Opening our heart to himwith devotion unleashes enormous peace and joy in us. Of course, having devotiontoward even an ordinary object or person will bring us peace and joy because itresults from our own mind's positive perception. How much more so when theobject of our devotion is a Buddha!
外在佛观修的有效性,既源于大慈观世音的加持力,也源于我们自心的力量。怀着敬信向大慈观世音敞开自己的心扉,会在我们体内释放出巨大的安宁与喜乐。当然,就是对普通的人物或对境生起敬信,也会给我们带来安宁与喜乐,因为它是由我们自心的正面感受所产生的,更何况我们敬信的对境是佛!
Althoughthe Outer Buddha Stage is preliminary to the subsequent stages, that does notmean it is less important. In fact, it is extraordinary in itself. And without masteringit, we cannot reach the later stages effectively.
虽然外在佛观修次第是后续诸次第的前行,但这并不意味着它不太重要。事实上,它自己本身就很殊胜。如果没有精通这个次第,我们就无法有效地抵达后续次第。
2.In the Inner Buddha Stage, we find the Buddha's love in our heart. Because we becomewhat we see, think, and feel, our previous experience of the Outer Buddha's loving-kindnessnow awakens loving-kindness within ourselves. We then gradually expand our ownloving-kindness, starting with one loved one until we reach infinite beings.
二、在内在佛观修次第,我们在自己心中找到佛的慈爱。因为我们成为自己所见、所想、所感受的那样,所以我们先前感受到的外在佛的慈爱如今唤醒了我们内在的慈爱。接着我们逐渐扩展自己的慈心,从自己挚爱的亲人开始,直至覆盖无量无边的众生。
3.In the Universal Buddha Stage, we experience the whole universe as love. We developthe pure perception of perceiving everything as the images, sounds, and feelingsof loving-kindness—the reflections of our own mind.
三、在遍在佛观修次第,我们体验到整个宇宙就是慈爱。我们生起清净的觉受,将所有一切都视为慈爱的形相、声音和感受——也就是我们自心的显现。
                              
4.The Ultimate Buddha Stage is the realization of the ultimate state of "loving-kindness free from concepts", All dualistic concepts, afflicting emotions,and sensory thirsts gradually dissolve through the power of loving-kindness. Weremain in the awareness of boundless loving-kindness free from concepts. Thisfinal stage is the result of all. If we realize the innate nature of loving- kindness,we realize the absolute nature of all.
四、究竟佛观修次第,即是证悟无缘大慈心的究竟果位。透过慈心的力量,所有能所二取的概念、烦恼、渴爱(sensorythirsts)都逐渐消融。我们安住于远离所缘的无量无边大慈的觉性之中。这个最后的观修次第是所有次第的结果。如果我们证悟了慈心的本来面目,那我们也就证悟了一切诸法的胜义自性。

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