聽列諾布仁波切：關於轉世（Rebirth，再次投生）
Is the Buddhist rebirth doctrine the same for spiritual teachers and ordinary beings? What about for you?
就精神導師和凡夫眾生而言，佛法的轉世教義是否一致？對您而言呢？
Buddhas are reborn effortlessly through a most powerful wisdom compassion. Bodhisattvas are reborn due to their great and powerful prayers of aspiration in previous lives. Ordinary beings are reborn simply as a result of their karma.
諸佛透過一種極為強大的智慧慈悲而無勤轉世。菩薩藉由累世廣大強力的發願而轉世。凡夫眾生的轉世，則純粹是他們［各自］的業力所致。
When great teachers are born, they unobstructedly manifest the wisdom compassion of Buddha’s mind of enlightenment through various appearances, in whatever way will most benefit the different faculties of sentient beings.
當偉大的上師出生時，無論哪種方式最能夠利益不同根器的有情眾生，他們就會透過種種顯相，無礙地化現出佛之覺醒心的智慧慈悲。
According to the tantric system, when a Lama or yogi has confidence in the realization of fundamental wisdom, this realization appears as the form of the deity. Through the power of his visualization or pride as the deity and with the wish to be reborn, he can either spontaneously enter the mother’s womb, or, through the visualization of the parents as wisdom deities, he can transfer his mind in the form of the deity’s seed syllable to the mother’s womb seen as the deity’s palace.
依據密宗體系，當一位上師或瑜伽士對根本智的了悟具有把握，該了悟就會以本尊之相顯現。他透過觀想或佛慢的力量，以及轉世的願力，便能任運地進入母親的子宮，或者，透過觀想雙親為智慧本尊，將自心轉化為本尊種子字，而進入其視為本尊宮殿的母親子宮。
But ordinary beings are reborn due to the ripening of their karma. The root circumstance for rebirth is their attachment to samsara. The contributing circumstances for rebirth are clinging to the parents and the seeds produced through sexual union.
然而凡夫眾生的轉世，則是因為業力的成熟。轉世的根本條件是其對輪迴的貪愛。轉世的輔助條件則是耽著於雙親及交媾所生的種子。
But I myself do not think that I was reborn through unobstructed wisdom compassion or due to my great and powerful prayers of aspiration. From the beginning, although they were inherent in me, I didn’t recognize my father, great pure self-phenomena, Kuntuzangpo, and my mother, unchangeable gentle great emptiness, Kuntuzangmo. So I couldn’t suck the desireless bliss milk of my mother’s breast. I couldn’t rest in her uncontrived, natural, smooth love lap, nor could I discern my father’s skillful-means love. Although these great parents constantly comforted me without expectation, I separated from them and met my bad-influence playmate, which is ego.
但我個人不認為自己是透過無礙的智慧慈悲，或藉由廣大強力的發願而轉世。最初，儘管我本自具足，但未認出自己的父親—大清淨自現之普賢王如來，以及母親—不變柔和大空性之普賢王佛母。因此無法從母親乳房吸吮無欲無求的大樂乳汁。既無法在她不造作、自然、平穩之愛的懷裡休息，也無法明白父親的善巧方便之愛。雖然我偉大的雙親總是不求回報地撫慰我，我卻與他們分離，而遇到對我有不良影響的玩伴，也就是我執。
Exactly when my ego began, I don’t remember. Anyway, I didn’t recognize the unobstructed clarity of wisdom mind. Instead, I saw all phenomena as separate from myself and I grasped at them as objects. I linked with them as a selfexisting reality. When I saw good phenomena, I grasped at them and created more desire, and when I saw bad phenomena, I rejected them and created more aversion. These passions generated my karma. I, the subject, and my playmate, the object, united and sought out more friends to play with. I met the ordinary six sense consciousnesses of seeing, hearing, smelling, tasting, touching, and mind. We wandered together in the turbulence of cyclic suffering, aimlessly producing garbage for schizophrenic rats who dwell in the muck of samsara, roaming through cities for countless lives.
我不記得自己的我執，究竟是從何時開始的。總之，我沒有認出智慧心無礙的清明。反之，我將一切現象視為與我自身分離，並將它們執取為對境。我將它們當作自行存在的實相而與之建立聯繫。當我看到善好的現象時，便加以執取，並生起更多的欲望；當我看到壞惡的現象時，便加以拒斥，並生起更多的厭惡。這些激切的態度創造了自己的業。「我」這個主體和「我的玩伴」這個客體結合，並尋找更多可以嬉戲的玩伴。［於是］我遇到了見［眼識］、聞［耳識］、嗅 ［鼻識］、嚐［舌識］、觸［身識］、意［意識］這些凡俗的六識。我們一起在輪迴苦痛的漩渦中流轉，在無數生世中於各大城市遊蕩，漫無目的地為棲身於輪迴汙穢中那些精神分裂的老鼠製造垃圾。
～出自”Gypsy Gossip and Other Advice” by Kyabje Thinley Norbu Rinpoche，尚無中譯本
～普賢法譯小組Hueymei翻譯 / Serena校對，祈願一切賢善吉祥！
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