{"id":4879,"date":"2019-03-29T15:38:05","date_gmt":"2019-03-29T19:38:05","guid":{"rendered":"https:\/\/www.gosokrinpoche.com\/?p=4879"},"modified":"2025-01-22T00:29:31","modified_gmt":"2025-01-22T05:29:31","slug":"usnisavijaya-empowerment-teaching","status":"publish","type":"post","link":"https:\/\/www.gosokrinpoche.com\/fr\/usnisavijaya-empowerment-teaching\/","title":{"rendered":"\u5c0a\u52dd\u4f5b\u6bcd\u96a8\u8a31\u704c\u9802\u6cd5\u6703\u958b\u793a || Usnisavijaya Empowerment Teaching"},"content":{"rendered":"
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至尊<\/span>怙主<\/span>堪千<\/span>果碩<\/span>仁波切<\/span>：尊勝佛母<\/span>隨許<\/span>灌頂<\/span>法會<\/span>開示<\/strong> <\/p>

【以下略去灌頂<\/span>中儀式的部分，只保留開示的部分】<\/p>

我們於此生中已獲得了難得的暇滿<\/span>人身大寶，值遇了難遇的佛陀<\/span>正法，尤其是值遇了顯密雙運<\/span>的大乘<\/span>佛法和具量的大乘<\/span>善知識<\/span>，這些因緣我們皆已具足，因此一定要令暇滿<\/span>人身有意義。令暇滿<\/span>人身有意義，這是甚麼意思呢？我們從無始以來直至現在，漂流於輪迴<\/span>之中，由於貪著輪迴<\/span>盛事、執愛自己、嗔<\/span>恨他人等等的緣故，直到如今為止，承受著種種輪迴<\/span>之苦，也不斷在造業。在過去無數生中，我們雖然希求安樂，卻不知何為獲得安樂之因；雖然不欲痛苦，對於令我們受苦的原因——煩惱<\/span>，卻不予以斷除。在這一生，如果我們仍舊對暇滿<\/span>人身不去珍惜，那麼我們即使值遇了大乘<\/span>佛法、獲得暇滿<\/span>人身大寶等，也將毫無意義可言。我們唯有依照佛陀<\/span>開示的清淨正法去修行，才會使我們的暇滿<\/span>人身有意義。<\/p>

如何使暇滿<\/span>人身有意義呢？我們要透過思惟暇滿<\/span>義大難得、死無常<\/span>、總輪迴<\/span>苦、別三惡趣苦、業果<\/span>取捨之理等，了知輪迴<\/span>自性<\/span>是苦，以便能夠轉變我們的內心。但我們並非僅僅為自己而修行；遍虛空一切母親有情<\/span>，雖希求安樂，卻並不懂得如何獲得安樂，反而在不斷累積痛苦之因。我們應拔濟等虛空一切有<\/span>情出生<\/span>死苦，將他們安置於無上正等覺<\/span>佛陀<\/span>果位<\/span>，為此之故，我們要接受殊勝的、具有強大加持<\/span>力的薄伽梵<\/span>尊勝佛母<\/span>的隨許<\/span>，並藉由修行尊勝佛母<\/span>法門，使我們在這濁世的短暫一生之中，獲得證悟，使暇滿<\/span>人身有意義。我們應以這樣的等起或發心，來接受薄伽梵<\/span>尊勝佛母<\/span>的隨許<\/span>，並作持誦心咒<\/span>等修行。<\/p>

據經典中所說，薄伽梵<\/span>尊勝佛母<\/span>的咒<\/span>語是由一切諸佛所宣說的，非僅一佛、二佛之所宣說，乃是八十八兢伽沙俱胝百千諸佛共同宣說過的陀羅尼<\/span>。<\/p>

我們若能具足信心、如法唱誦薄伽梵<\/span>尊勝佛母<\/span>的咒<\/span>語，可淨除往昔千劫所積的業障<\/span>，而且直至證得圓滿正等覺<\/span>果位<\/span>為止，能夠免墮三惡趣中。不僅如此，在獲得人、天的異熟身的時候，我們也將不是普通的人、天，而是種姓極其高貴的人和天，具足七財（也叫“善趣七功德”，指：種姓高貴、形色端嚴、長壽、無病、具足善緣、富足、智慧廣大）的殊勝身。我們各自念誦此咒<\/span>的話，有淨除業障<\/span>等等不可思議的功德利益；<\/p>

其他人若能聽到我們念誦此咒<\/span>的聲音，也能夠解脫<\/span>惡趣。念誦此咒<\/span>除了可以度脫惡趣眾生之外，也可令他們往生西方極樂世界<\/span>等諸淨土<\/span>。<\/p>

另外，如果我們念誦此咒<\/span>二十一遍，以咒<\/span>氣吹於芥子上作加持<\/span>後，將芥子灑在亡者的屍骸上的話，此人也可以度脫三途苦。透過持誦此咒<\/span>，我們可得到隨所生處憶持不忘、具足成就、長壽、無病等等功德，並且可以面見諸佛，蒙佛授記<\/span>，于未來中，當得作佛。<\/p>

如上所述，此本尊<\/span>及其咒<\/span>語有種種殊勝微妙功德，因此我們應接受尊勝佛母<\/span>隨許<\/span>，並具足信心、一心專注、如法持誦其咒<\/span>，修持本尊<\/span>法門。我們要這樣思惟，來接受本尊<\/span>隨許<\/span>。<\/p>

（隨許<\/span>法會<\/span>過程略去） <\/p>

對歸依<\/span>弟子的開示：<\/strong>
我們為甚麼要成為佛弟子、為甚麼要歸依<\/span>呢？我們都不希望承受輪迴<\/span>中的苦，都是希求安樂的；是希望脫離總輪迴<\/span>、別三惡趣的苦，而希求解脫<\/span>的。為此，除了依導師佛陀<\/span>的法教修行之外，別無他途，我們應認識到這一點。我們歸依<\/span>的對象是導師佛陀<\/span>：其身功德具足三十二相、八十隨好，語功德具足六十支妙音<\/span>，意功德具足一切相智；沒有比佛陀<\/span>更超勝的歸依<\/span>境。成為佛弟子之後，我們要依教奉行；經由修行，當佛所宣說的斷、證功德在我們的相續中生起，修行的功德在相續中得以體認時，便稱為成就法<\/span>寶。也就是要脫離一切束縛，而成就法<\/span>寶。那我們如何修行呢？由於無始以來煩惱<\/span>熏修的緣故，我們已習慣於順煩惱<\/span>而行，而對怎樣去如理修學，卻並不瞭解。因此這裏我們需要僧寶<\/span>：諸大菩薩<\/span>等是如何依導師佛陀<\/span>的言教修學佛法的，我們就要以他們為榜樣如是去修行。他們就是僧寶<\/span>。 <\/p>

我們歸依<\/span>佛之後，就要依照佛陀<\/span>言教去修行。我們生病看醫生，要遵照醫生所囑吃藥，如果不吃藥的話，將不利於我們康復。同樣，歸依<\/span>三寶<\/span>之後，最重要的就是要依照佛陀<\/span>所言去如理修行。<\/p>

歸依<\/span>三寶<\/span>，最主要的是信心。對佛法僧三寶<\/span>，我們要有堅定不移的信心，只要有信心，三寶<\/span>的加持<\/span>就會進入我們的相續。若要映現天空月影，只要水是純淨無滓的，月影就可以映到水中；同理，我們要想使三寶<\/span>的加持<\/span>融入自相續中的話，就一定要有信心，若無信心，何來加持<\/span>？<\/p>

   ……傳授歸依<\/span>時的觀想<\/span>，略去<\/em><\/p>

當我們歸依<\/span>三寶<\/span>之後，若我們能夠盡形壽不斷修習“歸依<\/span>”這一法門的話，我們死後將不會墮入三惡趣中。隨念佛寶<\/span>的功德之一，就是不墮惡趣，這同時也是歸依<\/span>的八種勝利之一。除此之外，歸依<\/span>還有其他眾多的不可思議功德，因此我們縱遇命難，也不能捨棄對三寶<\/span>的深忍信，不能舍歸依<\/span>。<\/p>

   ……接受菩薩戒<\/span>及灌頂<\/span>正行部<\/span>分的觀想<\/span>，略去<\/em><\/p>

接下來，我們大家一起唱誦尊勝佛母<\/span>的咒<\/span>語。前天日本發生了地震和海嘯，據說規模很大，發生了許多災難，罹難的人數很多。因此，讓我們為了此次地震罹難者為主的所有一切眾生做回向；另外我們也一同祈願<\/span>，希望南贍部洲<\/span>各個角落發生的地、水、火、風的災難都能息滅。同時，願我們自他一切有<\/span>情眾生從無始以來所造的身口意的惡業、習氣等可以迅速淨除；希望我們的如法善願能夠順利成辦；願我們生生世世不墮三惡趣中，經由我們所積善資糧，如其次第獲得地道的證悟，並究竟成就雙運<\/span>身的果位<\/span>。<\/strong>這個作為我們的回向和祈願<\/span>。<\/strong>  <\/p>

……結行儀軌<\/span>，略去<\/em><\/p>

以上就是薄伽梵<\/span>尊勝佛母<\/span>的隨許<\/span>灌頂<\/span>，以及本尊<\/span>咒<\/span>語的口傳<\/span>，我們都很如法地獲得了。這就好比我們擁有了珍寶一般，此珍寶具有種種功德利益，但若不善加利用，我們將無法獲得其利益。同理，尊勝佛母<\/span>的陀羅尼<\/span>具有前述種種不可思議的功德，然而若對咒<\/span>語、儀軌<\/span>等不作實修的話，這些功德也將很難獲得。因此，為了得到清淨無始以來所積一切惡業、罪障<\/span>，獲得殊勝暇滿<\/span>人身，乃至解脫<\/span>成佛等等利益的緣故，我們應該盡力修持本尊<\/span>法門。剛才所傳長咒<\/span>和短咒<\/span>，任何一種都可以念誦，它們的功德是一樣的，最重要的是我們要具足信心、如理持誦。在念誦時，最好能念長咒<\/span>，長咒<\/span>念一遍，然後再念若干遍短咒<\/span>以作計數。不能念長咒<\/span>的話，可以念短咒<\/span>。<\/p>

在座諸位若能多多念誦，則會非常好。我們依藉咒<\/span>力修一些超度法、淨罪儀軌<\/span>，或修其他各種利他<\/span>法門時，也可以念誦尊勝佛母<\/span>的咒<\/span>語，諸佛宣說過此咒<\/span>具有許多殊勝功德，裏面就涉及到以上這些。<\/p>

可將尊勝佛母<\/span>的陀羅尼<\/span>念誦多次後去做淨罪等法。另外，我們下周在台中舉行不動佛<\/span>隨許<\/span>法會<\/span>，也有相應的陀羅尼<\/span>——不動佛<\/span>咒<\/span>，其與今天所傳的尊勝佛母<\/span>的咒<\/span>語同屬於事部<\/span>密續<\/span>。這些都是諸佛再三讚歎稱揚的、具有不可思議的功德的殊勝陀羅尼<\/span>。<\/p>

我們本身是在被惡業和罪障<\/span>的水不斷的在煮，以致被煮爛了，因此我們無論怎麼修，都似乎毫無長進。不過，我們還是需要持誦咒<\/span>語，對咒<\/span>語的功德生起堅固的、絕對的信心，並一心一意、專注去念誦的話應該會很好，因此我（怙主<\/span>仁波切<\/span>）也希望大家以後多多念誦這個咒<\/span>語。將來，我們翻譯好尊勝佛母<\/span>儀軌<\/span>法本之後，可以結緣給想去修誦的人。我們的佛學中心也可以安排專修尊勝佛母<\/span>的共修法<\/span>會，多多持誦這個咒<\/span>語。<\/p>

歸依<\/span>的時候為什麼需要剪頭髮呢？<\/p>

這個問題是其他地方的同修提問的。其意義是：成為內道弟子需要一些外相上的改變，即把非佛教徒的標誌、裝束，改變為內道弟子的標誌和裝束。為此，我們需要剪去髮梢、髮辮等，作為內道弟子的標誌和裝束的表徵。另外，歸依<\/span>律儀本身是居士的一種戒律<\/span>，因此，成為居士的話也同樣需要外在標誌和裝束上的一些改變，所以我們在歸依<\/span>時會剪去頭髮。<\/p>

居士可以分為歸依<\/span>居士、一戒居士、多戒居士、圓戒居士和梵行居士等等。我們可以做一戒居士、二戒居士，也可以選擇做多戒居士，也就是于五戒受持三個以上者。還有圓戒居士，即完全受持五戒的居士。 <\/p>

http:\/\/www.kunphen<\/span>.com\/html\/2011\/gljy_0323\/116.html<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

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