{"id":4880,"date":"2019-03-29T15:39:01","date_gmt":"2019-03-29T19:39:01","guid":{"rendered":"https:\/\/www.gosokrinpoche.com\/?p=4880"},"modified":"2025-01-25T02:13:28","modified_gmt":"2025-01-25T07:13:28","slug":"white-mahakala-empowerment-teaching","status":"publish","type":"post","link":"https:\/\/www.gosokrinpoche.com\/fr\/white-mahakala-empowerment-teaching\/","title":{"rendered":"\u767d\u746a\u54c8\u560e\u62c9\u96a8\u8a31\u704c\u9802\u958b\u793a || White Mahakala Empowerment Teaching"},"content":{"rendered":"
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今天，我們接受怙主<\/span>如意寶<\/span>的隨許<\/span>灌頂<\/span>，至少就修行本身要令我們的心與佛法相應，尤其是要與大乘<\/span>佛法相應。修行與佛法相應與否是由起心動念（發心）所決定的，如果具足這種發心，我們接下來得到的隨許<\/span>和加持<\/span>也才能如法。
 
我們無始以來流轉輪迴<\/span>之中，經歷無量無數的投胎，繼而遭受不計其數的苦難，也受用過不計其數的榮華富貴。但所有的投胎並沒有讓我們的人身獲得最究竟的果位<\/span>。相比之下，今生今世的我們，擁有了暇滿<\/span>人身，也遇到了顯密雙運<\/span>之教法<\/span>，遇到了無垢染、傳承清淨的佛法，更親近到大乘<\/span>善知識<\/span>。這實在是幸運！
 
我們本身都是願離苦得樂的。一切有<\/span>情眾生也都有這種離苦得樂的願望。另外，我們也知道“是非取捨”的道理，因此當這些條件已然具備時，就需要去好好抉擇，為無數次的來生來世安樂，想一些辦法，讓這次的人生更有意義。
 
如何讓人生變得有意義呢？阿底峽<\/span>尊者講：以一棵樹為喻，樹根有毒的話，長出來的果實、樹葉等也會是有毒的。同樣，樹根是良藥，那它的樹葉、果實也可當作藥用。
龍樹<\/span>菩薩<\/span>也談到：“貪瞋<\/span>及愚癡，其果即非善；非貪非瞋<\/span>癡，其果即為善。”因此，要讓今生今世變得有意義的話，就要從“是非取捨”這個地方去修行。我們所有修行的根本就在於注意我們的起心動念。
 
寂天<\/span>菩薩<\/span>說：“但能繫執於此心，彼等悉皆受拘繫；但能調伏於此心，彼等悉皆受調伏。”因此，今生今世所有的事情，要得一個好果，我們的修行若要與佛法相應的話，就在於我們內心的起心動念，這就是所謂的發心。我們在做改變，做一些修行的更正等等的時候，要從這個發心出發。
 
宗喀巴<\/span>大師說：知道所有的這些取捨道理後，要放下今生今世所有的執著<\/span>。放下今生今世所有執著<\/span>，就如同丟棄稻殼，取到稻米。
 
瑪爾巴<\/span>大師賜予密勒日巴<\/span>的最後的口訣也是這樣說的。瑪爾巴<\/span>大師說：你切不可把清淨的正法與今生今世的執著<\/span>混染一起，一旦正法與今生今世的執著<\/span>這種俗事混染，正法就會被污染。當你認識到輪迴<\/span>本身是痛苦時，今生今世所有的執著<\/span>都可以放下。瑪爾巴<\/span>大師告訴密勒日巴<\/span>不要荒廢一生，密勒日巴<\/span>也記住上師<\/span>的教導，他真的放下今生今世所有的執著<\/span>，進山修行之後就有了後來即生成佛的成就。
 
世間八法<\/span>的執著<\/span>是對今生今世的執著<\/span>。我們今生今世獲得暇滿<\/span>人身後，就要去做一個有智慧的有情<\/span>，這使得我們區別於很多其他道的有情<\/span>。反之，如果說我們跟其他道的有情<\/span>是有區分的話，我們就要去做令這種暇滿<\/span>難得的人身變得有意義的事情。修行最開始就是要斷除今生今世的執著<\/span>，雖然我們沒有辦法同過去那些成就者<\/span>、大師一樣完美，放棄今生今世的執著<\/span>後就到深山去閉關修行，至少在今生今世享受很多圓滿的同時，應不去執著<\/span>這些圓滿。應把圓滿的一生跟佛法本身的修行結合起來。
 
我們在斷除對今生今世的執著<\/span>後，要為來生來世去修行佛法。所謂“來生來世”包含很多層面，為了來世獲得人天的果報去修行的話，這叫做下士道<\/span>的修行，這樣的下士道<\/span>的修行也表示我們的修行是心向佛法的修行，不過這種心向佛法的修行還是一種輪迴<\/span>之中的修法<\/span>，因此它變成一種世間法。因為我們來生來世獲得人身的話，一樣還是有很多貪嗔<\/span>癡的煩惱<\/span>，有生老病死等痛苦。我們沒法滿足在人天的果報上，因為人天這樣的有情<\/span>也並非圓滿的有情<\/span>。接下來我們應該想，輪回<\/span>的本質是痛苦，有了這樣的認識後，就要生起欲求解脫<\/span>的心。有了想要解脫<\/span>輪迴<\/span>的心後，就是中士道<\/span>的修行。因此所謂下士道<\/span>、中士道<\/span>的修行，都是在精神、心靈的層次，所有的區分都是由發心、起心動念所決定的。
 
我們要這樣想，就等虛空的如母有情<\/span>眾生來講，跟我們一樣，都有離苦得樂的願望。但這種離苦得樂的願望，並不是每一個道的有情<\/span>眾生都可以通過是非取捨完成的，很多有情<\/span>眾生雖有離苦得樂的願望，不過在造作因時，往往卻在做不當的行為，因此在獲得果報時，常常都是事與願違的。對這樣的如母有情<\/span>眾生就要生起慈悲心<\/span>，經由這種慈悲心<\/span>繼而生起菩提心<\/span>。
 
我們應該以上述的發心作意來接受灌頂<\/span>，要想：為了饒益有情<\/span>，我們需要成佛，若要成佛就需要積資凈障。過去諸佛都曾經歷過這種積資淨障的修行。作為賢劫千佛當中的本師釋迦牟尼<\/span>佛，也曾如是發心。他當時是一位有一千位王子的國王，他以利益所有有情<\/span>眾生的發心來供養<\/span>諸佛的，供養<\/span>後更發清淨願，最後經由積資淨障這樣一個修行過程，獲得正等正覺<\/span>果位<\/span>。因此今天就接受灌頂<\/span>的個人而言，也要以這種“我要累積資糧，我要弘揚佛法，我要貢獻利生”的發心在這裏接受瑪哈嘎拉<\/span>的隨許<\/span>灌頂<\/span>。
 
接下來介紹這位本尊<\/span>傳承的一些歷史。怙主<\/span>就共通來講，他是在佛陀<\/span>面前有發願，後來也是登地的一位本尊<\/span>。就了義<\/span>來講，有談到他是觀音<\/span>、是馬頭明王<\/span>，有時他也顯現一個財神<\/span>的護法<\/span>的形象，主要是有白黑兩種，我們今天所要灌頂<\/span>是四種事業<\/span>當中的息法<\/span>本尊<\/span>，他叫做白色如意寶<\/span>瑪哈嘎拉<\/span>。這種灌頂<\/span>有口訣傳承，在古印度有一位成就者<\/span>，叫做拉呼拉，在藏地有一個瑜伽<\/span>師叫做瓊布瑜伽<\/span>師。過去西藏一般來講，很多祖師都是去印度求法，不過這個傳承，據說是印度的拉呼拉他主動到西藏為瓊布傳授灌頂<\/span>，因此這傳承也叫做本尊<\/span>灌頂<\/span>的口訣傳承。
 
這個故事是這樣的：瓊布瑜伽<\/span>師住在離拉薩不遠的一個叫潘波(‘Phan po)的地方，他月初講經說法，月底閉關修行。在他某次閉關修行時來了很多空行<\/span>母，為他授記<\/span>說他將要在一個叫做香(Shangs)的地方建立寺院<\/span>，於是他向香(Shangs)出發前一天，黎明時候下了一場大雪，等天要快亮起時，來了一位印度瑜伽<\/span>師。這位瑜伽<\/span>師請求覲見瓊布瑜伽<\/span>師，但瓊布瑜伽<\/span>師的侍者回答說瑜伽<\/span>師正在閉關，沒法接待他。印度瑜伽<\/span>師說自己是遠從印度來的一位病人，他一定要見到瓊布瑜伽<\/span>師。於是瓊布瑜伽<\/span>師就接見了“印度病人”。詢問他得了什麼病，有沒有把脈<\/span>？這位印度來人說，如果要把脈<\/span>，是這樣一個方式。這時他自己騰空，從身體流出很多鮮血，遍滿虛空，有很多都掉到地上。回到地面後，瓊布說：這位病人應該是跟火有關，應該是上火了。然後拉呼拉就問瓊布瑜伽<\/span>師，如果是上火的話，要怎麼治療呢？瑜伽<\/span>師就跟他講了一些方法，“病人”說：上火不是這樣醫的，他又騰空，從身體各個毛孔放出很多五色、多色的甘露<\/span>之後，又收回自己體內，然後回到地面。接著，來了很多空行<\/span>母，繞著他做金剛<\/span>遊戲<\/span>舞蹈和供養<\/span>。這時瓊布瑜伽<\/span>師才知道來自印度的拉呼拉不是凡人，隨即祈請他是否可以為自己傳法。拉呼拉成就者<\/span>接受請求之後就跟他說，他自印度動身時太陽還沒有上升，西藏這地方都是山，為了不耽誤時間，他隔了一個晚上就到了。這暗示他是藉由神通來西藏的。他要來西藏是因為：在印度眾多成就者<\/span>告訴他，應該到西藏見一位叫做瓊布的瑜伽<\/span>師，他把他個人的所有的傳記講給他聽，聽了之後，據說在那個地方停留了一個多月。因此，瑪哈嘎拉<\/span>這個法就是如此傳到西藏的。
 
我們接受灌頂<\/span>之後，日後可以修此法，也可以常修一個簡軌法本。在修誦時，觀想<\/span>瑪哈嘎拉<\/span>與十方<\/span>諸佛同一體性，是同一本質，並與觀自在<\/span>菩薩<\/span>是無二無別的，同馬頭明王<\/span>相比也是無二無別的。因此，修簡軌時若是以十方<\/span>諸佛悲心<\/span>的本質或體性去修的話，是最好的。除觀主尊瑪哈嘎拉<\/span>之外，也可以去觀想<\/span>他周邊的四方空行<\/span>母；另外，多聞天王<\/span>也可以一併觀，如果得到過三法王<\/span>裏那個密成就法<\/span>王（即密修閻魔<\/span>法王<\/span>）的灌頂<\/span>，一樣也可以在這個地方觀，因為密成就法<\/span>王，也是財神<\/span>，還有贊巴拉<\/span>財神<\/span>，也是瑪哈嘎拉<\/span>的眷屬<\/span>。
 
因此，所有以瑪哈嘎拉<\/span>為主尊的空行<\/span>母，以及其他各種財神<\/span>， 都可以在他的周邊去觀。
 
略去觀想<\/span>部分<\/strong>
 
我們修法<\/span>時，同樣要用十足的信心去修，不能有以自利為主的發心，如果是為了利益自己去修的話，那也是很難修成的，要想我們在一開始提到的——發心是最主要的。如果是發菩提心<\/span>之後修的話，結果就像是累積資糧去除障礙，是為成就菩提<\/span>行道，最後實現利生事業為主，那也是容易修成的。
 
我們剛剛所談到的財富，幾乎都是世間的一些財富，相比這些財富，出世間的財富更高。就像地道——“五道<\/span>十地<\/span>”這種功德，可以作為我們修財神<\/span>的主要目的，我們在修財神<\/span>迎請財富本身時，也可以一併勾攝出世間的地道功德、證悟等。真正的財富是這樣子的！除了達成財富之外，也需要資糧。不具足資糧、沒有福報的話，財富是沒有辦法獲得的，這就如同泥沙再怎麼擠榨，也是無法擠出油脂來的。因此，對於修行、財富，累積資糧是最主要因。如果說我們具足菩提心<\/span>的發心，菩提心<\/span>就是一種真正的財富，因為菩提心<\/span>的財富，可以令我們來生來世的所有果報成熟。今生今世的諸如自利這樣一些事情，更可以自然成就。
 
（口傳<\/span>法本、複誦誓<\/span>願、敬獻酬謝曼扎等部分略）  
 
我們今天安排這個隨許<\/span>灌頂<\/span>，是有弟子請求仁波切<\/span>傳授這個灌頂<\/span>。因緣是為重建在西康雅江的寺院<\/span>。為重建寺院<\/span>而迎請了瑪哈嘎拉<\/span>的寶瓶<\/span>，仁波切<\/span>表示由衷的感謝。一些的弟子請寶瓶<\/span>回去，都是在為了累積資糧，這種累積資糧，是為重建寺院<\/span>的工作，因此對他人來講，是利生事業，對個人來講呢，本身是把瑪哈嘎拉<\/span>請回去供養<\/span>的意思。仁波切<\/span>接受的所有供養<\/span>，會全數供養<\/span>給寺院<\/span>。
 
我們今天聚會於此，特地花費時間，是為了有一個好的修行，因此，我們最後在回向功德時，最主要是為佛法繼續弘揚，長久住世，為利益所有的如母有情<\/span>衆生而回向。對於上師<\/span>仁波切<\/span>來講，是願將顯密雙運<\/span>、傳承清淨的佛法弘揚十方<\/span>。再來，祈願<\/span>以嘉瓦<\/span>仁波切<\/span>為主的所有的高僧大德，長久住世，為弘法<\/span>利生做出最廣大的事業；祈願<\/span>所有僧伽<\/span>和合，究竟完成三學<\/span>修習；祈願<\/span>所有修學弟子的地道增長，心想事成。
 
最後祈願<\/span>，近來各地發生的很多地震、水災、火災，都得以平息；願這個世界，充滿和平幸福。
最後請大家一起做功德回向。

法會<\/span>地點：台北市全德佛教文物——德噶禪修中心<\/strong><\/p>

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