貝諾仁波切教言：對上師的虔敬 ~ 朱文光教授遺作一則 @ 在靈感中翻譯佛法，在業力下努力微笑

Sacred Voices of Nyingma Masters （舊譯傳承上師之勝妙法音）

Meeting PENOR RINPOCHE

貝諾仁波切親聞記 [1]

PENOR RINPOCHE'S SEAT IN INDIA, NAMDROLING MONASTERY, is home to more than three thousand monks, nuns and lamas, most all of whom are provided for solely by Penor Rinpoche. It was not always so, and the story of Namdroling's origins that was told to me by one of Rinpoche's close students is so inspiring that it should be recounted here. After Rinpoche was forced to leave Tibet, he made his way to the south of India with only 300 rupees and a few monks to help him rebuild his monastery. Rinpoche himself began the construction, enduring immense hardship in the process. In the sweltering heat of South India, he carried stones, bricks and sand, and mixed cement until his hands and feet bled. Still he continued. The lack of water and roads made the work even more difficult. People would ask him why he needed a monastery as large as the one he had planned when there were so few monks. They urged him to build something smaller, but Rinpoche persisted. Today, attendance at Namdroling Monastery is so high that the grand assembly hall often fills to overflowing.

貝諾仁波切駐錫於印度南卓林寺，以其個人之力，供應三千僧尼與喇嘛所需，可謂始料未及。有一位親近仁波切的弟子和我講述建寺緣起，足以激勵人心，值得記上一筆。仁波切被迫離開西藏前往南印度時，身上僅有三百盧幣，協助興建寺院的僧人寥寥可數。南印度酷熱無比，仁波切茹苦含辛，除了親自扛石、搬磚、運沙，還要預伴水泥，乃至手腳受傷，猶未停歇；由於缺乏道路及用水，工程艱鉅，可想而知。當時僧侶不多，有人建議縮小寺院規模，但是仁波切不改初衷，依願而行。如今，南卓林寺已成十方道場，主殿時常座無虛席。

Given the importance of education in the Buddhist tradition, I was eager to visit this large and vital Nyingma center of learning and practice. But before I could make the journey, Rinpoche came to the Bay Area to teach. I met with him, not at his monastery, but in a quintessential California abode with a sea of pristine white carpeting, bright with flowers and soft sunlight. His presence was serious and majestic but also very soothing. I experienced a strange dichotomy-awed to be sitting before such an exalted being and yet oddly relaxed, as if he had instilled in me a sense of calm and confidence.

有鑑於教育乃佛教傳統的支柱，我迫不及待想參訪這座宏偉的舊譯傳承修學重鎮。但在啟程之前，仁波切蒞臨舊金山灣區傳法。因此，謁見並未發生在寺院，而是在加州的典型寓所；裡面鋪滿純淨的白色地毯，鮮花擁簇，陽光明媚。仁波切看起來既肅穆又和藹。我的感受非常矛盾：因面對莊嚴聖者而敬畏，卻又異常感到放鬆；他似乎為我帶來某種沈穩的自信感。

Penor Rinpoche spoke about the guru-disciple relationship. It might be tempting to think that our own questions about guru devotion are unique to our culture. But when Rinpoche taught, we could have been anywhere-in the high plains of Tibet a thousand years ago, the South Indian desert, or the California bungalow we were sitting in that day--and his words, so pointed and orderly, would have had the same powerful resonance. Penor Rinpoche's teachings give us a kind yet authoritative reminder: cultural biases do not in any way mitigate the sanctity and importance of the guru-disciple relationship.

貝諾仁波切談到師徒關係。對我們來說，依止上師可能被誤認為只是某種異國文化禮俗。但是，不論我們身在何方，諸如千年前的西藏高原、南印度沙漠或當天我們集聚一堂的加州寓所，他的開示如此坦率有理，足以引發同樣的強烈共鳴。貝諾仁波切的教導，相當於某種親切而有力的提醒：師徒關係的神聖性與重要性，是超越任何文化立場的。

Sacred Voices of Nyingma Masters （舊譯傳承上師之勝妙法音）

PENOR RINPOCHE: Guru Devotion

貝諾仁波切：對上師的虔敬


（攝義）文譯 [2]	（淺白）語譯
GENERALLY SPEAKING, WHEN WE FOLLOW A SPIRITUAL PATH such as the path of Buddhism, it is essential to find a qualified teacher or master and rely upon that teacher's guidance. Anyone who attains enlightenment does so by relying upon teachers as part of the process. Students receive profound instructions from a master, put them into practice and thus gain the result. This doesn't come about automatically. This doesn't come about haphazardly. Nor is it something that people can decipher on their own. However, in relying upon a master, you shouldn't be naive, taking any teacher who comes along and accepting without question whatever is said. You must be discriminating: examine whether, at the very least, the teacher has compassion for the students.
證悟之道，以依止具格上師並奉行教言為要。此乃一切證悟者必經之路。弟子領受甚深竅訣，奉行不渝，方能證果；無關乎必然或偶然，亦難憑一己之力而成辦。依止上師，不應流於兒戲或盲從，尤須觀察上師具足悲心否？	一般來說，當我們追隨諸如佛法修道的精神道路時，尋覓合格上師並仰賴其指導是非常必要的。就任何證悟者來說，依止上師皆為必經的歷程。弟子領受上師的甚深教誡，並將其付諸實踐，從而獲致成果；這件事既不會自動發生，也不會偶然產生，更不是靠自己就能領悟的。然而，在依止上師時，不應該過於天真，遇到誰就跟隨之，或全盤接受其說法。最起碼必須觀察上師對弟子是否具有悲心，以此作為分辨。
Above and beyond that, you must verify the lineage. What is the origin of the teachings you are receiving? This is very important. The teacher must be someone who is passing on a valid tradition, someone who holds and transmits an authentic lineage. This lineage must have been maintained by great spiritual beings generation after generation without any interruption due to broken commitments, impaired samaya or some other disruptive factor. Such a lineage can be compared to a beautiful golden thread that has not been tarnished in any way and remains bright, immaculate and well-polished over succeeding generations. Reliance upon a compassionate teacher who holds this kind of lineage will truly benefit you as a practitioner.
復次以觀察法脈為要。上師傳授之法，應源自歷代傳承祖師，不絕如縷，信而有徵，未因誓言衰損而失去加持。此等法脈猶如美妙金絲，復經歷代法主刮垢磨光，堪能保有璀璨無暇之光澤。修學者若能依止傳承清淨且深蘊悲心之上師，自當獲益匪淺。		與此之上且除此之外，必須檢視傳承，瞭解所領受的教法源自何處？這點非常重要。上師的法脈必須具有公信力，也就是他所持有並傳遞的必須是真實的傳承。該傳承必須由歷代偉大聖哲延續下來；而且並未因誓言或三昧耶的衰損等因素而受到中斷。這樣的法脈，就像是從未受到污染的美妙金線，歷經每一代傳承持有者的精心打磨，仍然保有明亮無瑕的光澤。身為一名修行者，若能依止傳承清淨且蘊含悲心的上師，必將獲得真實利益。
There is a special relationship that develops between a spiritual master and a student. From the master's perspective, facilitating the student's spiritual development is the primary responsibility. The master must clearly discern the student's strengths and weaknesses to determine whether the student will be a suitable recipient of a specific teaching. The teacher must assess how stable the student's mind is and how sharp his intellect. But it is not necessarily a question of the student's intelligence; faith and trust are also considerations. How much does the student trust the teacher? The teacher has to gauge this in order to work effectively with the student.
師徒關係非比尋常。上師以提升弟子悟境為己任，宜根據根器差別，傳授契合之法；於心智利鈍之外，更應詳瞻是否具足信心，俾能取信弟子，益效增功。		修道上的師徒關係非常特殊。從上師的角度來看，首要責任在於提升弟子的精神境界。上師必須清楚分辨弟子的特長與短處，以便傳授適合的教法。上師必須評估弟子心智的穩定與敏銳程度；以及相對於聰慧來說更重要的因素：弟子的信心與信任。弟子信任上師的程度為何？上師必須加以衡量，才能實際幫助弟子。
From the student's perspective, what is most important is a sense of trust that expresses itself as faith and devotion. Ideally, you respond to your teacher as you would if the Buddha had walked into the room and you were relating directly to him. You may feel this faith as a sense of awe, a sense of yearning, a sense of confidence in the teacher's instructions and what he embodies. This is essential for the relationship to be a truly successful one, a truly effective one. The student's faith must become unshakable so that there is complete trust in the teacher's guidance.
弟子應具信心，視師如佛，以虔信、敬畏與渴仰侍奉上師。淨觀上師行止，乃維繫師徒關係之要點；信心穩固，方能於上師言教奉行不渝。		從弟子的角度來說，最重要的是信賴與虔敬的信任感。在理想的情況下，對上師的態度應該就像是當佛陀走進這個房間時會有的那種互動方式。在信賴中帶著敬畏與嚮往的感覺，對上師的言教與身教充滿信心。這是成就真實具義之師徒關係的重要因素。弟子的信心必須堅定不移，才能完全信任上師的指導。
You can listen carefully to the teacher's advice and integrate it into your own spiritual practice. Under certain circumstances, the teacher may say things that you find inappropriate or startling, or may act in ways that seem wrathful or completely out of context. Should this happen, remember what the primary nature of the relationship is. It is not for you as the student to become angled in value judgments about what the master is or is not doing. Rather, listen to what the teacher is saying to you on the level of your own practice, and make certain you are carrying it out. This is the most essential thing for you as a student to focus on.
弟子宜善聞上師教言，融入修持。若上師偶有不合時宜或令人詫異之舉，乃至喜怒無常，難以測度，應謹記誓言本性，遠離評斷之過。弟子應自忖境況，以雅納上師教言并隨分修持為首務。		你可以仔細聆聽上師教言，融入自己的修持。在某些情況下，上師的表達也許很不得體或令人吃驚；或看似面目猙獰，讓人完全摸不著頭緒。如果發生這種情況，請記住師徒關係的本質。弟子的任務並不在於評斷上師該做什麼或不該做什麼，而是聽取上師對你修持程度的建言，並確實付諸實修。這是身為弟子最需關注的要點。
There is a deep bond of love and affection between a teacher and student. The teacher relates to the student as a mother would to her only child. In Buddhism we aspire to feel such loving kindness toward all beings, whether we are teachers or students.
師徒之間，至情難喻。上師視徒，猶如母愛獨子。況乎佛教，毋論師徒，洵以慈愛一切有情為宗旨。		師徒之間有著愛與感情的深厚連結。上師對待弟子，猶如母親對待獨子。從佛教的觀點而言，無論師徒，都會發願能對一切眾生具有這般的慈愛。
What if we feel that our devotion is inadequate? How do we increase our devotion?
或問：虔敬不足，云何增長？		問：如果認為自己的虔敬並不如法，該怎麼辦？如何增長自己的虔敬？
That is really your own responsibility because no one can do it for you. You have to find ways to inspire yourself, whether we're talking about devotion and faith, bodhicitta, altruism or compassion. There are a few individuals for whom inspiration is quite natural. They are just born that way, so to speak. But most of us have to work at it. We have to identify the qualities we need, notice where they're lacking and seek ways to encourage them in ourselves.
此事無人可以代勞，唯能自負其責而已。所謂虔敬、誠心、菩提心、利他、慈悲云云，宜有增上之方便。少分利根或因宿緣成熟而自萌；多分凡夫則需仰賴劬勞勤作。吾等應自忖敏拙，善取學處，俾見功德增上之效。		那確實是自己的責任，因為無人可以代勞。無論我們談論的是虔敬與信賴、菩提心、利他或悲心，都必須找到激勵自己的方法。對少數人而言，啟迪可說就像是與生俱來的天賦，但大多數的人則必須通過努力來達成。我們必須認出自己所需的特質，留意哪裡還有不足，並找到促發這些特質的方法。
When we want something very much, such as a lover, there is no lack of inspiration; it almost seems similar to devotion. When we yearn for ice cream, we have no difficulty listening carefully to directions and going one-pointedly to the nearest ice cream shop. How does this kind of surrendering to a desired object differ from devotion?
或問：譬若貪慕所愛之人，一心嚮往，無有疲厭，虔敬亦復如是？譬若貪慕涼爽美食，心無旁騖，直至販處而後已；云何分別虔敬與此等受縛之事？		問：當我們非常渴望某件事，比如愛人，一點都不會匱乏嚮往之情；虔敬似乎也是如此？當我們很想吃到冰淇淋的時候，就會毫無困難地仔細聽人指示，一心一意地走向最近的冰淇淋店；這種臣服於貪求對境的情況，與虔敬有何差異？
What you say is true. We must distinguish between our ordinary attachment to people, things or situations and the purer quality of devotion we feel toward the teacher. The ordinary way in which we are attached to something, however much it may seem to inspire us, is rooted in the afflictive emotion of desire; there is something we want to possess. In comparison, the devotion we feel for a master is based upon a sense of humility, a sense of respect for what we are receiving from the teacher, so there is quite a different tone to the situation.
善哉斯問！吾人當知凡庸貪執與淨觀上師之別。凡庸貪執，縱或具力，無非愛、取、有等痛苦煩惱；淨觀上師，源於謙沖自牧，尊重從師領受之教法。兩者可謂大相徑庭。		你說的沒錯。我們必須區分自己平常對人、事物或情境的貪執，以及對上師的虔敬，後者是較為清淨的。平常我們對事物的執取，無論看起來多麼鼓舞人心，都是根植於貪欲煩惱，也就是愛、取、有的心態。相較之下，我們對上師的虔敬是基於謙遜、基於對上師所授教法的恭敬，因此情況截然不同。
Critical thinking is part of our training in the Western educational system. Trust is seldom emphasized. Also, our society has a strong belief in the need for personal freedom, and some view religion as restrictive.
或問：西方教育制度著重批判思惟尤勝於虔敬，非僅信奉個人自由，亦有視宗教為束縛者。		問：西方教育體系強調批判思維，甚少著重信任。此外，社會大眾堅信個人自由是必要的，並視宗教為束縛。
There is plenty of personal freedom in Buddhism. Buddhism is not a set of rules someone laid down for us to follow and does not really operate on the principle of "Thou shalt not." Nor does it emphasize, "You can do this but you cannot do that,"" You mustn't think this or you mustn't say that." In a sense, we could think of Buddhism as being completely open. All the Buddha said was that if you act in a certain way, it will lead you to greater states of happiness and ultimately enlightenment, and if you act in another way, it will bring about increased suffering and lower states of rebirth. The choice is yours. Buddhism is based upon clearly delineating choices and understanding their consequences. People are free to decide as they wish.
佛教以解脫為宗旨，並無墨守成規之事，亦無百般禁忌之法，或可謂彼究竟自在。如諸佛所示：有情循善業牽引悅意果報，乃至臻於證悟；循惡業而牽引痛苦果報，乃至投生惡趣；全憑一己之力。佛教善於抉擇業果，行者但依願求，自在轉依。		在佛教裡，有著很多的個人自由。佛教從未預設某種人為的硬性規定，也不是根據禁忌原則來運作。佛教並不會強調「你應該這樣做，不可以那樣做」或「你不能這樣想，也不能那樣說」。從某方面來說，佛教可說是完全開放的。佛陀所說的要旨就是，若以某一種方式造業，將能增上悅意並臻於證悟；若以另一種方式造業，則會帶來更多痛苦並投生惡趣；這完全取決於個人。佛教立基於清楚描述各種選項並了解由此可能引發的後果。人們可以根據自己的意願來做出決定。
That said, the only fruitful approach on the Buddhist path is to have confidence in the enlightened qualities of the Buddha and the efficacy of his teachings. To examine the teachings is fine. To contemplate them, turn them over in your mind, reflect upon their meaning and apply them to your experience-all that is fine. However, to be critical or cynical about the teachings or the teacher is counterproductive. Many people are engaged in examining the Buddhist teachings, but to do so properly requires a sense of respect for the teachings.
嚮往如來教證二法，是為修道之捷徑。宜當觀察教法，反覆思惟，銘記於心，涵泳其義，轉入行持。若譏刺上師或教法，恐適得其反。鑽研佛法者眾，但於法宜尊敬，如理而行。		話雖如此，但以佛法修道而言，唯一有效的方法是對佛陀證悟功德及其教法作用具有信心。檢視教法是可以的。再三思惟，銘記於心，咀嚼其義，運之於行，這些都很好。然而，以憤世忌俗的態度批評上師或教義，將適得其反。許多人都在研究佛陀的教法，但若要如理而行，則應該秉持恭敬的態度。
Furthermore, let's be clear on the vastness of our inquiry. We should understand that examining the incredible qualities of buddhahood will be quite challenging. Our ordinary minds don't even know what will happen to us tomorrow, let alone comprehend the unfathomable qualities of the Buddha.
再者，吾人應有自知之明，以免妄圖揣測覺悟之不可思議功德。譬若吾等凡夫之心，明日之事尚難知曉，遑論如來不可思議之功德。		此外，讓我們弄清楚自己是否具備足夠的觀察力。我們應當明白覺悟之不可思議功德是極難測度的。像我們這樣凡夫俗子的心，甚至連明天會發生什麼都不知道，更不用說理解佛陀高深莫測的功德。
Buddhahood is a state of omniscience, which includes the ability to be aware of the constitutions and situations of each and every being. Whatever a given being is thinking from moment to moment, whatever words that being is speaking from moment to moment, every aspect of that being's experience, activity or behavior is completely open to the wisdom and knowing quality of an enlightened mind. This omniscience is not subject to the personal biases and emotional reactions that characterize our ordinary knowing. When a buddha teaches, the power of his speech is such that all beings present hear the teachings directly in their own language and in a manner they can understand.
如來具一切智，於一切蘊界處無不了知，故法界有情於一切時中之念想、言說、感知與行境，如來悉知悉見。以遍知故，不受凡庸二取煩惱蔽障，以真實語諦力故，雖以一音演說法，有情隨類各得解。		覺悟是無所不知的，具有覺察一切有情身心狀態與情況之能力。任何有情於任何時刻之想念、言說，以及經驗、活動及行為的所有面向，對證悟心的智慧和知能而言，是完全無遮的。遍知不受吾等凡庸認知特有的個人偏見和情緒反應所限制。當佛陀傳法時，他的言說力量強大到足以讓現場一切有情直接以自己的語言和理解模式來聽聞教法。
Once while traveling in India, the Buddha encountered three people. One was a sick man, one the physician taking care of him and the other a nurse. The Buddha spoke only one phrase, but each of the three heard something different. The patient heard, "Trust your physician and take the medicine he prescribes." The physician heard, "Have real concern for your patient and be very intent on curing him." And the nurse heard, "Take good care of your patient, help the doctor treat him and the patient will be cured." All three heard the words appropriate to their own situation.
往昔佛陀於印度經行，途中值遇病者、醫生與護士，所說法語，彼等領解互異。病者聞言：「恆信醫生，并其處方。」醫生聞言：「心懷慈愛，一心施治。」護士聞言：「善護患者，病人差癒。」如是三人，依其根器，隨順意樂，各解其義。		有一次佛陀在印度旅行時，遇到三個人：病人、醫生與護士。佛陀只說了一句話，但這三個人各自聽到不同的內容。病人聽到：「相信醫生並服用他開的藥。」醫生聽到：「真心關懷病人並專注於治療。」護士聽到：「善護病人並協助醫生，病人將會痊癒。」三人都聽到了適合自己情況的話語。
Another story tells of a great siddha, an accomplished master, who set out with a large group of people on an arduous journey over a mountain pass. It was a hot day, and when they reached the pass, the weary travelers sat down to rest. One of them mentioned that some yogurt would be delightfully cooling and refreshing, but no one had any. The siddha took from his robes a skullcup that he used as an eating bowl. He held it up behind himself, and some how the bowl started filling up with sweet yogurt as if from the sky. This continued until everyone had been refreshed.
復次，某成就甚深道行者，偕眾旅者穿越山隘，緣於酷暑，路途艱辛，不言而喻。抵達隘口時，眾人疲憊不堪，遂尋座休息。有旅者言酸奶有解暑醒腦之效，惜乎無人攜行。行者於袍中取出狀如缽形之顱器，置於身後，頃刻之間，甘美酸奶似從天降，盈注不已，眾人分飲，精神爽颯。		另外一則故事說的是某位大成就者，偕同一大群人踏上穿越山隘的艱難旅程。當他們冒著酷暑抵達隘口時，疲憊的旅者紛紛坐下來休息。其中一位提到酸奶有降溫和醒腦的作用，可惜沒人帶來。成就者從袍子裡取出作為飯碗的顱器，拿到身後，不知何故，碗裡開始充滿甜美的酸奶，彷彿從天而降，如此不斷，直到每個人都恢復了精神。
The point of the story is this: when you master the unity of emptiness and compassion in your own mind, it endows you with command of your environment and an ability to affect the experience of others in a way that benefits them very directly. When I speak about the Buddhadharma as an extraordinary path, deeply profound, exalted above all others, it is because I understand that the qualities the teachings refer to are there for anyone to attain. Those who put these teachings into practice will find benefit, not only in this life but also in future lives. They will ultimately awaken to the supremely blissful state of enlightenment. That is why it is so important that we comprehend the principles of the dharma and apply them appropriately in our own lives. Then we obtain the results of our practice. We gain the attainment we seek.
上來揭示：具足空悲雙運之力者，為饒益有情故，能隨緣變現外境，轉化凡庸感知。汝等但聞我言佛法深廣，超勝一切，實則無礙功德乃一切有情之本性。潛心實修者，能獲暫時與究竟之利益，終將醒悟而臻於極樂之境。此即聞、思、修之要點，吾等終將成就嚮往之果位。		故事的重點在於：當自心有能力空悲雙運時，便能轉變外境，以直接利眾的方式影響他人的經驗。當我說佛法是非凡之道，無比甚深，勝於一切，這是因為我知道教法中所闡明的功德，人人皆可獲得。將這些教法付諸實踐的人，今生及來世皆能獲益，最終將會覺醒而臻於證悟之極樂狀態。這就是為什麼理解教義並如理應用於生活是如此重要。接著，我們便能得到修持的成果，獲取所求的成就。
So my final words to you are: Please, when you embrace these teachings, embrace them whole heartedly. Practice the dharma very carefully and methodically. Practice with all of your heart.
結示：此等教法，以全心領納、次第修持為要。		我最後的叮嚀就是：請專心領受教法，以謹慎、有條不紊且不遺餘力地方式來修持。