January 1, 2007 - 2007 Schedules / 修法時間表
January 1, 2006 - 2006 Schedules / 修法時間表
December 31, 2005 - The Four Foundations / 四加行
December 30, 2005 - Medicine Buddha / 藥師如來
December 29, 2005 - The Four-Armed Chenrezig / 勝海紅觀音
December 28, 2005 - Green Tara / 綠度母
December 27, 2005 - Mahakala Puja / 黑天大護法
January 1, 2007
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2007 Schedules / 修法時間表 Weekly Schedule:
| SUN | MON | TUE | WED | THU | FRI | SAT |
| 10:00am - 12:00pm | 7:30pm - 9:00pm |
7:30pm - 9:00pm |
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January 1, 2006
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2006 Schedules / 修法時間表
Four Foundations Practice
Every Friday evening, starts at 7:30pm to 9:30pm
Practicing the Four Foundation Puji, The Red Chenrezig and The Mahakala
四加行修唸誦儀軌
每個週五晚上七時卅分至九時卅分
唸誦儀軌包括四加行、勝海紅觀音經和黑天法
Medicine Buddha Practice
Every Sunday morning, starts at 10:00am to 12:00pm
Practicing the Medicine Buddha Puji and Mahakala
藥師如來修唸誦儀軌
每個週日早上十時至下午十二時
唸誦儀軌包括藥師如來經和黑天大護法
Green Tara Practice
Every Monday evening, starts at 7:30pm to 9:30pm
Practicing the Green Tara Puji and Mahakala
綠度母修唸誦儀軌
每週一晚上七時卅分至九時卅分
唸誦儀軌包括綠度母心咒和黑天大護法
December 31, 2005
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Four Foundations Teaching / 四加行
When the dharma spread to Tibet it was practices in the context of the “Secret Mantra Vajrayana”. The way in which
the FourNoble Truths were practiced in Vajrayana was by way of what are known as the “four thoughts that turn the mind” (The Four Ordinary Foundations). These are.
- The difficulty of finding a free and well-favored situation.
- Death and impermanence.
- Karma and its effects.
- The disadvantages of cyclic existence.
In the four ordinary foundations the essential practice is abandonment of attachment to samsara in general. It is only by abandoning attachment to the world that one can actually begin to meditate. As long as one is attached to ordinary worldly things, one’s very life becomes an obstacle to meditation, and it is for this reason that the reflections to topics such as the sufferings of samsara, etc., are taught. It is only by abandoning attachment that one can begin to move away from samsara towards the realized nature. Such abandonment is referred to as the “feet of meditation”.
每一種精神修練、技術或教育體系都有前行、中間和結尾三個階段。「四加行」藏文原意為「序曲」﹐是金
剛乘法門的前行。當然﹐金剛乘不是佛教修行的第一個階段﹐而是第三個階段﹐在它之前還有小乘和大乘。但 修金剛乘的人﹐必須先修四加行。依據傳統﹐修四加行需要很多準備功夫。過去﹐藏人在修四加行之前﹐必須 先接受很多訓練﹐包括基本的止觀訓練﹐及某些大乘訓練﹐如正式受菩薩戒等。
藏傳佛教四個教派不共加行﹐在修持上各有不同。第一個是「皈依大禮拜」﹐第二個是「金剛薩埵」﹐第三個 是「獻曼達」和第四個是「上師相應法」。
在進入第一個不共加行之前﹐必須先修「共同加行」﹐此仍三乘共有﹐即小乘、大乘和金剛乘必須共同奉行的 教理。如果不修四共加行﹐就沒有辦法進入第一個不共加行。因此我們首先針對四個共同加行做討論。四共加 行主要目的在改變我們的想法﹐以糾正不正確的意識﹐從而堅固學佛的信心。分別是「人身難得」、「生命無 常」、「應與因果」和「輪回是苦」。
December 30, 2005
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Medicine Buddha / 藥師如來
Medicine Buddha has made a vow to help those who call upon him when ill or injury, and to aid those who revere him to achieve a long and healthy life. As Amitabha is the Buddha of the Pure Land of the Western Paradise, the Medicine Buddha is the Buddha of the Pure Land of the Eastern Paradise.
12 Vows of Medicine Buddha
- I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha
- I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfill their dreams in the right track.
- I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilized wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that could live harmoniously together.
- I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment.I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they will be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity.I vow that all beings who are physically disable or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.
- I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted.I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddha hood.I vow to free all beings fro evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honor so that they will walk the Buddha way.
- I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be free from sufferings.
- I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favor them with best food and eventually lead a tranquil and happy life.
- I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practice dharma to strengthen their merits, they will be able to achieve their wished.
藥師佛﹐又名藥師如來、藥師硫璃光如來、大醫王佛、醫王善逝、十二願王。為東方淨琉璃世界之教主。 此佛於過去世行善菩薩道昤﹐願為眾生解除疾苦﹐使具足諸根﹐導入解脫﹐故依此此願而成佛﹐住淨琉璃 世界﹐其國土莊嚴如極樂國。此佛誓願不可思議﹐若有人身患重病﹐死衰相現﹐眷屬於此人臨終時晝夜盡 心供養禮拜藥師佛﹐讀誦藥師如來本願功德經四十九遍﹐燃四十九燈﹐造四十九天之五色綵幡﹐其人得以 甦生續命。
December 29, 2005
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The Four-Armed Chenrezig / 勝海紅觀音
In particular he looked with compassion upon the border land, Tibet, the land of red-
faced rakshasas where the Buddha’s feet did not tread, which was very difficult to train. In order to train all the males he emanated as Mahakarunika Avalokita. He gave him the command “Train them through compassion and method”.
“In order to train the females he emanated as Guhyajnana Dakini and gave the command: “Bring them under your power through compassion and method.”
In order to bring under control the maras, misguides and wrathful spirits, he emanated as wrathful Hayagriva and gave the command “Tame them.”
Then the three emanations of Buddha Amitabha invoked Acharya Padmasambhava: “We have been emanated by Buddha Amitabha, who commanded us to tame all the males, females and worldly spirits, all the beings in the land of the Red-faced rakshasas, Tibet. You, Guru Padmasambhava, are the emanation of Buddha Amitabha in order to train the vicious beings in both india and Tibet. Therefore we will help you.
They revealed themselves to him, and offered to Padma the essence-mantra: Om ah hum hrih Om Mani Padme hum. “Train beings through this.” they said, and gave him the command: “Tame all those maras and rakshasas who have power over the Himalayan land of Red-faced rakshasas, Tibet.”
Then Acharya Padmasambhava, the emanation commanded by Buddha Amitabha, was invited by the Tibetan divine king Trisong Detsen, who was an emanation of Manjushri, to tame the land where Glorious Samye was to be built. He looked at the beings with compassion and came to Tibet.
Through the compassion and method of the three yidam deities, he brought it under his power, and through the compassion and method of Buddha Avalokita, the Tibetan king, ministers and male subjects were brought under control. Through the compassion and method of Guhyajnana, the queens, and all women were brought under control. Through the compassion and method of glorious Hayagriva, the maras, gralpos, gongpos and all spirits were brought under control.
Glorious Samye was built and all beings were established in happiness.
The names of the five Jinasagara deities:
- Mahakarunika Jinasagara
- Krodharaja Ashvottara
- Guhyajnana dakini
- Acharya Padmakara
- Dhamapalas Mahakala and Mahakali
此佛慈悲顧一切眾生﹐尤其是對於邊地的國土﹐一個佛陀沒有親臨過的紅臉羅剎國－眾生難調難御的 藏地國土﹐授記道﹕為了調伏男眾﹐當化身為大悲觀世音菩薩﹐以大悲與方便調伏之；為了調伏女眾﹐ 當化身秘密智慧之渣吉瑪（金剛亥母）﹐以大悲與方便懷柔之；為了調伏天魔、天神與凶厲之鬼神眾﹐ 化身為憤怒馬頭明王收伏之。
之後有一天﹐由無量光佛所變現的三個化身﹐親自來到蓮華生大士跟前﹐向其敦請道﹕「吾等仍無量光 佛之化身﹐授記為了調伏藏地紅臉羅剎國之男女眾與天魔厲鬼等眾而來。蓮華生大士哬！您亦是無量光 佛為了調伏印度與西藏二地苦難眾生之代身哬！吾等亦將共同協助您。」說完後﹐口授心咒：「嗡阿吽 捨 嗡瑪尼貝美吽」﹐並囑咐以此心咒來作調伏﹐授記道：「藏地雪域﹐羅剎紅臉之國﹐需調伏之天 魔羅剎等﹐盡皆調伏。
之後﹐無量光佛授記化身之蓮華生大士﹐由文殊菩薩之化身－天子赤松德贊迎請到藏地興建桑耶寺。大 士以無量悲心蒞臨藏地﹐依靠誓言三尊（觀音、金剛亥母﹐馬頭明王）之悲心與方便﹐調伏懷柔眾等： 依靠觀音之悲心與方便﹐調伏懷柔藏地之國王、臣民、男子丈夫等眾；依靠秘密智慧（金剛亥母）之悲 心與方便﹐調伏懷柔皇后與女子眾；依靠馬頭明王之悲心與方便﹐降伏天魔、魔王、凶猛鬼神等眾。以 此桑耶寺順利建成﹐利益安樂無量眾生。
勝海五尊之名號：
- 大悲勝海觀音
- 憤怒馬頭明王
- 秘密智慧渣吉瑪
- 蓮華生大士
- 瑪昆江遮護法
December 28, 2005
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Green Tara / 綠度母
Green Tara embodies the female wisdom activity of the mind and is basically an emanation of the air-element(Amoghasiddhi Buddha). In some lower tantras of the fire-element (Buddha Amithaba). She is also called “Mother of All Buddhas” and has many peaceful and wrathful emanation forms. Result of the Green Tara meditation are e.g. quick thinking and according wisdom-reaction, generosity, magical perfection, fearlessness and spontaneity to reach a quick karmic completion. Her attributes are light blue up ala-flowers(paeonias). She is adorned with jewels and precious cloth, sitting on a white moon-disk. Her right leg is outside the lotus flower, which symbolizes her continuous activity, alertness and her determination for quick active help. Her hands are in the gesture of granting protection and freeing from fears. Her short mantra is OM TARE TUTARE TURE SVAHA and her seed-syllable is dTAM. She was a main meditation deity of Ven. Kalu Rinpoche
綠度母﹐是一位救世大菩薩﹐她坐在白色的蓮花座上﹐依其本誓﹐是（觀世音菩薩）因慈悲天下眾生﹐ 傷心時掉下眼淚的變化身﹐所以是最慈悲的。
綠度母的法相﹐是一頭二臂﹐雙手各持蓮花和結印﹐身體是玉綠免﹐纖細而莊嚴。她腳向下伸﹐意味著隨 時應機去救道眾生﹐她右手放在她的右膝上﹐掌心向外﹐是與願印且持蓮花﹐是將蓮花施與天下的意願。
左手持支盛開著的蓮花﹐蓮花上又有兩朵蓮花﹐一朵未開﹐一朵半開﹐均意味著未來、現在、過去三世均 是如此的依止著佛法的誓願而行。綠度母頭戴著小五佛冠﹐飾以珠竇莊嚴異常﹐身子放射出紅光。
綠度母﹐有二十一個化身。是值得修密宗的人敬大仰的大菩薩﹐容易親近﹐也容易得到相應﹐有些人一生 專修「綠度母」法﹐得到很大智慧﹐眾生祗要誠心稱唸她的名號﹐持「綠度母」心咒﹐修行自能得果。
December 27, 2005
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Mahakala Puja / 黑天大護法
Mahakala, “Lord of the Tent”, is one of the mostrevered Tibetan protector deities. He is worshipped as a protector of the entire realm as well as a personal tutelary deity. Well representedand revered in all orders of Tantric Tibetan Buddhism, Mahakala is especiallypopular with the Sakya order. In his most common form he is believed to be the fierce manifestationof the bodhisattva Avalokitesvara who plays a prominent role in Tibetan Buddhism, andwas the tutelary deity of the Mongolian ruler Kublai Khan.
Mahakala is a Dharmapala, a protector of religious law. He is always depicted as an extremelyfierce and terrifying deity. His purpose is to help in overcomingnegative obstacles on the path to enlightenment. A compassionatewrathful deity, he appears evil, like a demon, but functions more likea guard dog, or guardian angel. (Sergent) His aggression is necessary,for it allows him to demolish obstacles and negativities one faces on thepath to enlightenment. Mahakala is depicted in a variety of differentways, sometimes with six arms, other times with two. He is oftenbrown skinned and associated in tankas with PendenLhamo.
Mahakala’s role as “Lord of the Tent” explainshis popularity in Tibetan religion. Tibetans are historically a nomadicpeople and tents have always been an important form of protection and shelter,providing the basis for their way of life. Tents being essentialfor survival resulted in Mahakala, the “Lord of the Tent”, becoming oneof the most important protector deities.
「大黑天」﹐梵名 ﹛MAHAKALA﹞﹐其義譯為大黑天、大時、大黑天、大黑神或大黑天神等﹐若音
譯則有瑪哈嘎拉、摩訶迦羅或莫訶哥羅等名稱。大黑天是毗盧遮那佛（大日如來）的降魔相﹐原為西藏
古時的帳篷守護神﹐亦是藏傳佛教八大護汰（大梵天、大黑天、吉祥天女、馬頭觀音、閻曼德迦、閻魔天、 財神護法、戰神）之一﹐有二臂、六臂及八臂等數種不同形象。
