H.E.&Sangye&Nyenpa&Rinpoche&gave&teaching&to&Tenga&Rinpoche’s&disciples.
H.E. Sangye Nyenpa Rinpoche gave teaching to Tenga Rinpoche’s
disciples.
尊貴的桑傑年巴仁波切給予天噶仁波切弟子們的開示
What I have said once in Tibetan language so you may have heard
about this. But maybe some of you may not have heard what I've said
in Tibetan so my English is not so good definitely but I will still
try to say few words in English, maybe summarized but I have
described in Tibetan.
I don't need to explain too much on what has happened and what
is going through these days and so the Rinpoche passed away
relatively, apparently, because in the ultimate sense you may have
heard of this kind of deathless. So Rinpoche never moves he never
walked away from us. And he's always within us. But if you are
still lacking such knowledge and understanding, the knowledge of
Buddha dharma then although he's within you but you may not feel of
him. You perform pujas, prayers and you call his name and doing
supplications and prayers yet you don't feel. Simply cry, feeling
sad, does not work. Simply being with him or sitting outside with
his apartment no work, doesn't make any sense. So what do you need
is the determination of devotion, faith then this devotion and
faith whether he lives in this world or he alive or he's gone
doesn't make any difference between. He's always within us. His
compassion and his loving kindness and his care and his love is
always within us. Right? So this will help us to progress our
practice, our devotion, our wisdom, if you are able to realize each
and every instructions that is given by rinpoche is going to be
very beneficial for yourself and is going to be very beneficial for
all sentient beings, is going to be very beneficial for the
The sense of the relationship between the guru and disciple is
rather very profound, very profound. This profoundity of the
relationship between the disciple and the guru is carrying until
you are all fully enlightened. So this is very much depends on how
you keep the instructions in your own mind that is very important.
This way we make relation. This way we make very profound
relationship between the disciple and guru or whatever you call
between teacher and student. So if you have confidence that your
guru is still within you, not just simply say my guru is with you
of course your guru is not with you. When you are in the restaurant
the guru is not in the restaurant with you anyway. When you eat
zanba or eat breakfast, the guru doesn't eat breakfast. When you
eat breakfast this does not make the fulfillment of his wish.
Right? But this is rather more profound and the sense of profundity
so which is realizing your mind is never separate from his mind.
Realizing, experiencing, not only that you are able to make the
development of understanding charactery or intellectually.
Intellectually understanding is very basic we need to be crossed
from this level to the state of realization which means fully
experienced and fully realized with the determination, with the
confidence. That can be developed through the genuine devotion and
genuine faith towards the guru.
Sometimes you may say my guru is not so happy today when you see
him, you are expecting his full smile. But sometimes he shows you
long face then your devotion is shaky, then you come out with the
tears, sadness, hatred. Then you may say that my guru is crazy. So
you see, do you have really solid and steady of devotion? You
should examine, you should reflect your devotion, you should
reflect your faith. So still lacking of the Buddha dharma,
knowledge. You should read more the life story of like Milarepa,
Gampopa, the life story of the great Naropa and Tilopa, that how
profound the relationship between them. You always say that these
stories are very expiring but where is your experiential. When
certain circumstance that come to you and then you lose your
control. And sometimes you may hate the dharma so very much still
on the mundane, the worldly sense. Although you act as a Buddhist,
although we act as a dharma practitioner but when you face the
certain circumstances then you are unable to apply the dharma
correctly.
So therefore as a student of Rinpoche or as a disciple of
Rinpoche, you just simply say I'm Rinpoche's disciple is not
sufficient at all, is not enough. You have very heavy duty and
responsibility to fulfill the wishes of Rinpoche through
application of Buddha dharma correctly. And examining your own
characteristic in everyday life. And you have to judge yourself
that how much changes you are albe to make through the training of
your mind and through the application of each and every those
instructions that Rinpoche has given in the past.
Now talking about for long round, practice is not so easy, is
not easy. When the weather is good and when you are having the good
coffee, the good restaurant around, everything seems ok with you,
no complain then you think I can do buddha dharma. And you feel
that I can do dharma practice. But certain circumstances which is
unpleasant and irritate then you lost your control and then you
cannot apply buddha dharma at that moment instead you complain
these and that. Certain of the complain said that I have been the
Buddhist over twenty years, twenty years, forty years, how come? I
don't feel benefit of my practice. So it looks like you are try to
blame on the dharma instead to yourself. This is not good idea
still something is lacking, something is lacking.
So therefore I would like to request you as the student and the
disciple of the Rinpoche you should show good example to others.
When you engage some certain negativities, it may damage your
guru's fame and your guru's position also, very dangerous. People
might think how come? If you are short temper, sensitive person,
very irritate person. Then this person next to you may think oh, so
he claimed as a good Buddhist practitioner yet how come that he
could not change his character. Then he or she might think your
guru might be worse than you. Right? Because he was expecting that
you are rely on your own guru, receive teachings, might be changed,
but now you are still carrying same these negative character, does
mean the dharma didn't work with you. So it's very bad image for
the lineage, bad image for your guru.
Therefore I said you have heavy responsibility to the spirit,
the good image, to the followers one has to be very careful with
full of mindfulness and alertness. Learning dharma everyday is very
important like food, drink, （crop?） is our everyday life similar to
this case of buddha dharma of everyday life. Like breakfast you
don't need to prepare much, the lunch and dinner you don't need to
prepare much is our nature habitant tendency. Right? So nothing
much to be paid our intention or preparing our foods and meals of
our everyday life. Similar to the dharma practice the minute you
get up in the early morning then the duties the responsibilities
should be carried with the genuine devotion, genuine faith, the
wisdom, mindfulness, alertness, carefulness and cautiousness are
very important, are the best supporter, are the best friend of the
dharma practitioners.
So therefore to fulfill Rinpoche's wishes although his body left
behind, but mind is always within us, mind is always within you,
within us. So that you should know, that you should experience. So
therefore what I'm saying is simply you feel sad, simply you just
cry is not enough, is not sufficient, is not practical. So to carry
it with your practice everyday and remember each and every those
precious words and instructions have given by Rinpoche should
remember in your everyday life. So this way can fulfill all his
wishes and that way you can make him happy and he would be happy
all the time. And his blessings flow over you unceasingly.
So today actually what I have instructed for the monks are more
profound way. Of course it doesn't mean that I'm professioner so I
talk them in the profound way, but it's kind of rather more and
rules of regulations of the monastery which we have to carry on.
But for you I just summarize from the previous what I have given
speech so I'd like to keep all the instructions of given by
Rinpoche that keep in your heart and carry it on.
And then as a buddhist practitioner one should not be so
sensitive, have to be more open minded., right? You read book and
say everything in book do this don't do this, so if you do opposite
way then you are not practitioner. Everyday you (obey heritage?)
and you visit temple you do prostration and light up lamps, sitting
in front of the image of Buddha. You are acting as doing meditation
then you think you are Buddhist. No, real Buddhist, you should
change your mental attitude. That's the main responsibility of the
Buddhist practitioner. Change, change through training the mind,
change through the instructions you have read in the book, and
change through the instructions that you receive from your guru,
apply within you. With the joyfulness, with the happiness, with the
full of wisdom you are joyfully changing your character not
forcedly or with the obligation. So this is the very profound
teaching of the buddha Sakyamuni and great masters of Indian and
great masters in Tibet. Nothing more than that. Even you read pages
pages pages……no use if you don't apply them within. So the
application is the key point in our dharma practice. Application
means try to make oneness, you and the practice, no separate.
That's very important.
If you do that, Rinpoche is very happy. His blessing is always
within you. You don't need to chant the prayers or sing with the
great melody, of course your melody does not make him happy anyway.
So if you really wish to make him happy then you should apply the
words, the instructions that you have received, applies, combines,
make the combination. So try to pill out all the barriers that we
have kept from the long period of time through the train of mind
and his ultimate wish is this. If you are able to do that. So
that's why I would like to request you to be adopted and cultivated
those qualities in each and everyday when you are sitting next to
Rinpoche's room or you are faraway. There's no distance between you
and your guru if you are genuine dharma practitioner. The blessing
does not make any difference by distances so therefore you have to
be very practical practitioner. And you have to be very the wisdom
person then you would not make any mistake, any practice and then
you can experiencing the blessing is ultimately there. So you are
never separate from Rinpoche. So therefore your body, speech, mind
also never separate from the body, speech, mind of the guru,
Rinpche. So please kindly keep the words that I have mentioned.
Thank you.
Now next I'll read the oral transmission of the prayers of
Rinpoche's soon rebirth:
Surpreme emanation Kyabje Tenga Rinpoche,
even though you have merged your intention into one with
dharmadathu,
for the sake of the doctrine and beings,in general and in
particular,
may the moon-like face of your emanation rise again soon!
Although Rinpoche is passed away relatively and his mind is
unified with the dharmadathu. But for to the sake of Buddha's
doctrine and all sentient beings. We request you to come back, it's
very short, come back, just say come back. We don't need to say so
nicely just say please come back, very soon. And he will come back
very soon if you do practice. But otherwise you just enjoy
yourselves pain in the body mental disturbance then you say please
come back. Then he said oh no you are very stubborn man and I don't
want to come back. So we are expecting his soon rebirth and he will
come, he will come back like what I'm saying he never walk away
from us, never, he will come back, but under condition. The
condition is what? We should practice dharma genuinely. We must not
forget guru when you walk outside, when you eat food, when you talk
with the people, do any activities but never separate your mind
from the guru. Then although his body was not be presented in front
of us but his compassion, his love, his profundity of Bodhisattva
is always within us that we can feel and we do feel
undoubtedly.
Therefore the request for soon rebirth is very much base on our
everyday practice so with that characteristic and then you are able
to associate along with those qualities then he can listen, he can
hear, he can hear each and every words that you request, and each
and every words you have said from your prayer then he can feel
that if you are associate not disassociate, associated with those
qualities. Thank you so much.
——by H.E.Sangye Nyenpa Rinpoche
之前我用藏語講過這些，也許你們已經聽過了。但是，可能某些人還沒有聽過我說的這段藏文，所以雖然我的英語肯定不那麼好，但是我仍然想試著用英語說一說，也許只是我之前所講的藏文的大概意思。
我不想解釋太多有關於這幾天發生和經歷過的事情，天噶仁波切只是在相對上離開了我們，只是一種顯現，因為從究竟的層面來說，你們可能聽到過這種無死的狀態。所以，仁波切並沒有離開，他沒有離開我們，他一直與我們同在。但是，如果你仍然缺乏這種認識與理解，缺乏對佛法的認識，那麼儘管他和你在一起，你也感覺不到他。雖然你修法、祈禱或呼喚他的名字，念誦祈請文，但是你感覺不到。
只是哭泣或感到悲傷，並不起作用；只是和他在一起，或坐在他的房門口，也沒有什麼意義。你們需要的是什麼呢？需要的是一種決心，一種虔誠與信心，然後有了這樣的虔誠與信心，不論他是活在這個世上，還是離開了，都沒有任何區別。他永遠與我們同在，他的悲心，他的慈愛，他的關懷和愛一直與我們同在，對嗎？所以，如果你能領悟到仁波切所給予的教導對你，對所有眾生，對傳承都具有非常大的利益，那麼這會幫助我們開展我們的修行，我們的虔誠與智慧。
上師與弟子之間的關係是非常甚深的，這種甚深的師徒之間的關聯性將一直延續到你完全證悟為止。這完全依賴於你是如何將上師的教導放在心中，這很重要。通過這樣的方式，我們建立起關聯，建立起上師和弟子，或者老師和學生之間的這種甚深的關聯性。所以，如果你對上師有信心，你的上師會一直與你同在。而不是簡單的說：我的上師與我同在。你的上師當然不會一直與你同在，例如你在飯店時，你的上師並不與你在一起；當你吃著藏粑或早飯時，你的上師也不一定在吃早飯。當你吃早飯的時候，並不是在滿足你上師的心願，不是嗎？這是一種相當甚深的關係，領悟到你的心從來沒有與上師的心分開過。去領悟、去體驗，而不僅僅是開展字面上或智識上的理解。智識上的理解是非常基礎的層面，我們必須跨越這個層面而達到真正領悟的狀態，那意味著充滿決定力的完全經驗到、完全領悟到這點，這樣才會對上師產生真正的虔誠與信心。
有時候你會說我的上師今天不太高興，你去見他時就希望他能給你大大的微笑。但是，當他給你一張臭臉時，你的虔誠心就動搖了，然後你留著眼淚出來，傷心，怨恨。然後你可能會說，我的上師瘋了。所以你們看，你們到底有沒有堅固的，毫不動搖的虔誠呢？你應當檢視你自己，你應當反省你的虔誠與信心，這種情況說明你還缺乏對佛法的認識。你應該多去閱讀密勒日巴大師、岡波巴大師的傳記，或者偉大的那洛巴和帝洛巴的傳記，他們之間是一種怎樣甚深的師徒關係？你總說，這些故事非常感人，但是你的實際經驗呢？當這樣的情況發生在你身上時，你就失去控制了，有時你也許還會怨恨佛法，這些仍舊是非常世俗的想法。儘管你從行為上看起來是一個佛弟子，儘管我們表現的像個佛法修行人，但是當你面對這樣的情況時，你就無法正確的去運用佛法了。
所以作為仁波切的學生或弟子，你只是說：我是仁波切的弟子根本不足夠。你背負著巨大的責任，需要通過正確的去實踐佛法而圓滿仁波切的心願。每天，你都要檢查自己的性格脾氣，你必須自己判斷，通過修心的訓練，通過實際去運用仁波切過去所教導的一字一句，你到底有多大程度的改變。
從長遠來看，修行並不容易。當天氣很好，你喝著好喝的咖啡，周圍有漂亮的酒店，一切看起來都很不錯，也聽不到任何怨言，你才會覺得我能修行佛法，你感到我可以修行了。但是當發生一些不愉快或惹怒你的情況，你就失去控制，在那一刻無法運用佛法去對治，相反你開始抱怨這、抱怨那。有時候你抱怨到：我成為佛弟子已經有20年或者40年了，怎麼會這樣呢？我感到修行沒有用。看起來，你在抱怨佛法而不是你自己，這不是一個好念頭，說明其中仍然缺失了一些東西。
因此，我想要求你們，作為仁波切的學生和弟子，你們應該成為他人的一個好榜樣。當你遭遇到一些負面情緒時，它也會破壞上師的名譽和他的身份，這很危險。人們可能會覺得，怎麼會這樣？如果你是一個脾氣暴躁，易受傷，易被惹怒的人，然後你身邊的人就會覺得：噢，他聲稱自己是一個好的修行人，但是怎麼是這樣的？他怎麼改不了自己的脾氣呢？然後他或她就會想說：那麼你的上師也許比你更糟吧。不是嗎？因為別人以為，你依靠著你的上師和他的教法，你應該可以改變，但是你卻仍然老樣子，帶著相同的負面性格，這說明佛法並沒有在你身上起作用。所以這對傳承，對上師，都是一種糟糕的影响。
因此，我說你們有責任去成為追隨者們的好榜樣，你們必須非常謹慎，保持全然的警覺和敏銳。每天的佛法修持是非常重要的，就像吃飯、喝水（沒聽清）是我們每天的生活一樣，佛法也要成為每天生活的一部分。像是你並不會每天都為你的早、中、晚飯做許多準備，因為這已經成為一種習慣了，對嗎？所以就像是我們並不需要特別關注或準備每天的食物一樣，佛法修行也是這樣。每天當你起床後，就應該帶著一種責任，帶著真正的虔誠與信心，智慧，覺知，警醒和注意力，這都非常重要，也是佛法修行者最好的朋友與支持。
因此，儘管仁波切的身體離開了，但是他的心一直與我們同在，與你和我們同在，我們要去圓滿仁波切的心願。所以，你應該了解和體驗到這點。我之前說過，只是感到悲傷，或者哭泣並不足夠，也沒有什麼用。而是要持續你每天的修持，在你每天的生活中牢記仁波切所給予的珍貴的教言與開示。如此，才能夠圓滿他的心願，才能令他感到快樂。他會一直快樂，他給予你的加持也不會止息。
所以，事實上今天我是對僧眾做了一些甚深的開示。當然，這並不意味著我是什麼專家，所以對你們說一些深奧的話，而是我必須持守寺廟的規矩，我只是對之前所說的做一個總結。我希望我能遵守所有仁波切所給予的教導，也希望你們可以將它們放在心中，持守他們。
作為一個佛法修行人，不該太過情緒化，必須有一顆更開闊的心，對嗎？你們讀了許多書，書裡說這個可以做，那個不可以做，所以如果你們違背了這些內容，就不是一個佛法行者。雖然你們每天都（遵守規矩？沒聽清），來到寺廟做大禮拜，點燈，坐在佛像前，你表現的像是在做禪修，然後你就認為自己是一個佛法行者。不，那不是真正的佛弟子。真正的佛弟子應該改變自己的心，這是佛法行者的主要責任。改變，通過修心改變，通過你從書本裡讀到的教授改變，通過你從上師那裡得到的法教改變，將這些應用到你自己身上。帶著喜悅，帶著歡樂，帶著全然的智慧，你非常歡喜的改變你的性格，而不是被迫去做。這才是釋迦牟尼佛，和這些印度與西藏偉大的上師們的甚深教授，再也沒有其他什麼了。不管你讀了多少頁書，如果你不去運用這些，那都是沒用的。所以，實踐是我們佛法修行的關鍵，實踐意味着融合，將你和修行合而為一，沒有分別。這很重要。
如果你能這麼做的話，仁波切會非常高興，他的加持也將與你同在。不必唱誦祈禱文，或用美妙的旋律歌唱，當然，你的旋律不會使他高興的。如果你真的希望他快樂，那麼就應該實際去運用所學到的教言，把它們與你自己融合起來。所以，讓我們通過修心，努力的將長久以來深埋的障礙傾吐出來，這是仁波切最終的心願，如果你能如此做到的話。所以，我要求你們每天都要培養這些功德品質，不論你是坐在仁波切的房間旁，還是離的很遠。如果你是一個真正的修行人，你和上師之間是不存在距離的，加持與距離遠近並沒有關係，因此你必須成為一個具備利益的行者。同時，你也必須成為一個有智慧的人，這樣你就不會犯任何錯誤，然後你就可以從修行中體驗到加持一直在那兒。所以，你們從沒有與仁波切分開過，你們的身、語、意也從來沒有與上師、仁波切的身、語、意分開過。請你們記住我今天說的這些話。謝謝。
現在，接下去是仁波切迅速轉世祈請文的口傳：
【勝化天噶仁波切，心意雖融一法界，仍為法教與眾生，祈速化顯尊月容。】
儘管仁波切在相對上已經離去，他的心意與法界融為一體。但是為了佛法和眾生，我們祈請您回來。很短的文字，回來，就說回來，沒必要說些好聽的，就只是請快快回來。如果你們好好修行的話，仁波切很快會回來的。但是，如果你們只是關心自己，身體是不是痛了，仍然心煩意亂，那麼你說請回來時，仁波切也許會說：噢，不，你們這些頑固的人，我不想回來。所以我們期待他很快能乘願再來，他會的，他會回來，就像我之前所說，他從來沒有離開過我們，從來沒有，他會回來的，但是有條件。這個條件是什麼呢？那就是我們要真誠的修持佛法。當我們在外面走路，吃飯，和朋友說話，做任何事情時，都不要忘記上師，不要將心與上師分離。那麼，儘管他的身體不在我們面前，但他的慈悲與愛，他甚深的菩提心一直與我們同在，我們可以感覺到，毫不懷疑的感覺到。
因此，乘願再來的祈請取決於我們每天的修行，如果你能夠將修行與功德品質相結合，那麼仁波切就會聽到你祈請的每一字、每一句，你為他祈禱的所有話語他都能夠感受到，但前提是要結合你的功德品質，而不是與之分離。非常感謝。
——來自尊貴的桑傑年巴仁波切
此開示錄音轉載自桑傑年巴仁波切博客。如後續官方網站有文字記錄與翻譯，請以官網發布為準。
Fig. Sangye Nyenpa Rinpoche with Tenga Rinpoche in Benchen Nepal
on Friday evening 16 march 2012
圖：桑傑年巴仁波切與天噶仁波切日於尼泊爾合影.
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