Dzongsar Khyentse Rinpoche

Teachings on Uttaratantra Sutra

Taipei

30 March – 1 April 2007

Registration Form

（E-mail the completed registration form by 20 March ）

Full Name	Family Name: Given Name:
Contact Address
Phone No.	O：( )	H：( )	Mobile：
E-mail

1. Please e-mail the completed registration form to the following address:

siddwish@yahoo.com.tw.

2. Ensure that the e-mail subject box is marked “Uttaratantra Sutra”. Otherwise, the e-mail will be treated as junk and deleted. Thank you.

Dzongsar Khyentse Rinpoche in Taipei 2007: Uttaratantra Sutra Teachings & Ushnisha Vijaya Initiation & Puja宗薩欽哲仁波切2007年臺灣弘法行程

1) Uttaratantra Teachings (Year 2), March 30 – April 1, 2007: The second in a series of teachings on Asanga's great classic Mahayana Buddhist text on the buddha nature.

E-mail the completed registration form by March 20:

Full Name: Family Name: Given Name:
Contact Address:
Phone No. O：( ) H：( ) Mobile：
E-mail:

1. Please e-mail the completed registration form to the following address:
siddwish@yahoo.com.tw.

2. Ensure that the e-mail subject box is marked "Uttaratantra Sutra". Otherwise, the e-mail will be treated as junk and deleted.

If you are in Taiwan, you will be asked to transfer the NT$500 registration fee via postal service:

Account name: 中華民國悉達多本願佛學會
Account number: 19130051
Please indicate "For the registration of teaching on Uttaratantra Sutra" and also your name and phone number.
After that, please keep the receipt in order to use it to exchange for the attendance card of the teaching on March 30.


2) Ushnisha Vijaya Initiation and Puja (Year 2): April 9-15, 2007

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一、「究竟一乘寶性論」佛學講座

時間：2007年3月30日（週五） 晚上7：30至9：30
3月31、4月1日（週六、日） 早上9：30至下午1：30

地點：台北火車站五樓演藝廳（請由火車站東二門入場）

報名方法：

（1）郵政劃撥：

即日起至2007年3月20日止，報名費為新台幣500元整，劃撥單請註明報名「究竟一乘寶性論」。

戶名：中華民國悉達多本願佛學會 帳號：19130051

《請保留收據於報到時換取上課証》

（2）現場報名：

依郵政劃撥次序，優先錄取；若名額已滿，則不再錄取並且退費。

截止日期後，若有剩餘名額，可於現場依先後次序報名，至額滿為止。

◎若報名人數額滿，本會將公告於網站上：http://www.siddharthasintent.org/chinese/

　

二、 「佛頂尊勝佛母」法會

時間：2007年4月9日至15日 早上7：30至下午5：30

地點：中華民國農訓協會天母國際會議廳（天母農訓中心）
臺北市士林區中山北路七段113號（地圖下載）　

住宿：若您需要，農訓中心可提供住宿，兩人房之房價為新台幣1350元/每晚(不含早餐)，請務必於3月20日前向本會登記並完成匯款手續，逾期即不受理。希望您盡量自己選擇時間上可以相互配合的室友。

◎住宿登記方法：電子郵件寄至siddwish@yahoo.com.tw

◎住宿費用請郵政劃撥至以下帳號並註明「農訓中心住宿費用」

戶名：中華民國悉達多本願佛學會 帳號：19130051

法會不需事先報名，歡迎隨喜參加！

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註：「究竟一乘寶性論」佛學講座為第二年的連續性教授，若您需要請購2006年教授的CD，可以至以下流通處：

曲翔錄音公司 : 台北市金門街 9-18 號 1 樓

佛化人生 : 台北市羅斯福路三段325號 6樓之4

波達拉藝品 : 台北市大安路一段51巷 4號 2 樓

全德佛教文物 : 台北市光復南路 49 號

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宗薩欽哲仁波切對「佛頂尊勝佛母法會」的開示


長壽本尊主要有三位，我們以前修過的聖度母是其中之一，此次修持佛頂尊勝佛母，希望以後有機會可以修長壽佛。究竟上，這三個長壽本尊是要使我們的正覺常在；但相對上，則是長壽的本尊。

佛頂尊勝佛母是具威德力的本尊，可以降服各種干擾或縮短壽命的障礙，也能保護我們不受邪術、醜聞、丟面子或喪失尊嚴等障難。

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彌勒菩薩之《究竟一乘寶性論》

──彌勒菩薩所著關於「佛性」的大乘佛法典籍──

宗薩欽哲仁波切 講授

虛空，其本質離於概念，

遍含一切。

同樣地，廣闊無瑕的心之本性，

通透所有眾生。

─ 彌勒/無著



不論困惑、痛苦多麼深沈，我們都擁有絕對的、不變的覺悟本質，或稱「佛性」。由此內在本質來看，尊貴的佛陀和一般眾生並無差異。任何人只要去除了遮蔽其真實本性的障礙，即能成佛。

《究竟一乘寶性論》是彌勒菩薩給予無著論師有關佛性的教授。它是大乘佛法最偉大的典籍之一；尤其特別的是，它被視為大乘與金剛乘之間的橋樑。它描述佛性如何存於我們內在、如何覺察佛性，以及佛性所展現的功德為何。

以下是一些有關《究竟一乘寶性論》的資料，提供參考：

1.《彌勒菩薩五部論頌 ── 究竟一乘寶性論頌》（共十一品），方廣文化事業有限公司出版

2.《佛性 ── 究竟一乘寶性論十講》，眾生文化有限公司出版 ，著者：創古仁波切

3. Buddha Nature, The Mahayana Uttaratantra Shastra with Commentary，Snow Lion Publications

Latest update from Kathmandu

Rinpoche passed away at his retreat center. He is still in the meditative position. When a week has passed, he will be moved to his temple.

薩迦察巴法王秋吉崔欽仁波切已於1/22上午在尼泊爾圓寂His Eminence Chogye Trichen Rinpoche displayed entering Parinirvana at 6:45AM on January 22, 2007 in Nepal

尊貴的薩迦茶巴法王─秋吉崔欽仁波切，於 2007年 1月22日上午 6:45於尼泊爾示寂！
敬請世界各地十方弟子共同祈願迴向:法王秋吉崔欽仁波切：佛果圓成，早日乘願再來！

【薩迦茶巴法王示寂─上師相應法祈願法會】2007.01.23~24
薩迦派在台灣的仁波切，如遍德仁波切、普拉仁波切等，以及堪布們、喇嘛們，將一起在1月23、24日， 於台北市錦州街 215號 5F薩迦中心 (02) 2567-6467、2581-4229，早上 8點 至下午 5點，共修上師相應法。

【薩迦茶巴法王─秋吉崔欽仁波切】簡介
法王秋吉(究給)崔欽仁波切─拿旺堪惹列謝嘉秀（His Eminence Chogye Trichen Rinpoche─Ngawang Khyenrab Lekshe Gyatso）是藏傳佛教中「薩迦」傳承中最資深的喇嘛。仁波切是出名的密續大師、精進不懈的修行者、出色的學者及雄辯的詩人。仁波切体現出如來教法的智慧、精神及功德事業。

法王秋吉崔欽仁波切堪稱上師的上師，因為大部分藏傳佛教傳承的掌持者都是他弟子。當中包括達賴喇嘛（His Holiness the Dalai Lama）及薩迦天津法王（His Holiness Sakya Trizin）。

或許我們可透過薩迦天津法王的話去理解法王秋吉崔欽仁波切的偉大之處。他如此讚嘆法王秋吉崔欽仁波切的偉大成就：「許多人從經典得到智慧；一些人從思維彿法得到智慧；極少許人從實際禪修得到智慧。但是秋吉崔欽仁波切聞、思、修三學具足，能見到仁波切都是有福德的人，見他一面就是莫大的加持。」

仁波切除了於藏傳喇嘛中廣受推崇外，尼泊爾的百仁扎國王（King Birendra）更為仁波切奉上「果卡達心」（Gorkha Dakshin Babu）這個吉祥的尊號（意指「西尼泊爾大導師」），此乃尼泊爾國王對佛教大師前所未有的讚頌。

His Eminence Chogye Trichen Rinpoche, Ngawang Khyenrab Thupten Lekshe Gyatso, was the head of Tsharpa branch of the Sakya Tradition of Tibetan Buddhism. As the most senior Sakya lama living, His Eminence was a renowned tantric master, a dedicated practitioner, an outstanding scholar and an eloquent poet. His Eminence embodied the wisdom, spirit and activities of the holy Dharma.

His Eminence was a master of masters as most Tibetan Buddhist lineage holders are his disciples. Amongst these disciples are His Holiness the Dalai Lama and His Holiness Sakya Trizin.

Perhaps one can begin to comprehend the greatness of His Eminence through the words of His Holiness Sakya Trizin, who describes the great accomplishments of His Eminence as thus:

"There are many who have attained the wisdom arising from the study of the Scriptures. There are some who have attained the wisdom arising from contemplation of the Dharma. There are few who have gained wisdom arising from meditation. His Eminence Chogye Trichen Rinpoche is one who has attained all three wisdoms. One should consider oneself fortunate just to meet him, which is in itself a great blessing."

In addition to His Eminence's stature among Tibetan lamas, King Birendra of Nepal awarded His Eminence "Gorkha Dakshin Babu", a tribute which has never been awarded to a Buddhist monk in Nepal before.

Dzongsar Khyentse Rinpoche on Dzogchen

Dzogchen Practice in Everyday Life by Dilgo Khyentse Rinpoche

His Holiness was a living example of not only the nakedness of Mind :)

The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit. We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy.

We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.

Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.

When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind.

This is the powerful and ordinary practice of dropping the mask of self-protection. We shouldn't make a division in our meditation between perception and field of perception. We shouldn't become like a cat watching a mouse. We should realize that the purpose of meditation is not to go "deeply into ourselves" or withdraw from the world.

Practice should be free and non-conceptual, unconstrained by introspection and concentration. Vast unoriginated self-luminous wisdom space is the ground of being - the beginning and the end of confusion. The presence of awareness in the primordial state has no bias toward enlightenment or non-enlightenment.

This ground of being which is known as pure or original mind is the source from which all phenomena arise. It is known as the great mother, as the womb of potentiality in which all things arise and dissolve in natural self-perfectedness and absolute spontaneity.

All aspects of phenomena are completely clear and lucid. The whole universe is open and unobstructed - everything is mutually interpenetrating. Seeing all things as naked, clear and free from obscurations, there is nothing to attain or realize. The nature of phenomena appears naturally and is naturally present in time-transcending awareness. Everything is naturally perfect just as it is.

All phenomena appear in their uniqueness as part of the continually changing pattern. These patterns are vibrant with meaning and significance at every moment; yet there is no significance to attach to such meanings beyond the moment in which they present themselves.

This is the dance of the five elements in which matter is a symbol of energy and energy a symbol of emptiness. We are a symbol of our own enlightenment.

With no effort or practice whatsoever, liberation or enlightenment is already here.

The everyday practice of dzogchen is just everyday life itself. Since the undeveloped state does not exist, there is no need to behave in any special way or attempt to attain anything above and beyond what you actually are. There should be no feeling of striving to reach some "amazing goal" or "advanced state." To strive for such a state is a neurosis which only conditions us and serves to obstruct the free flow of Mind.

We should also avoid thinking of ourselves as worthless persons - we are naturally free and unconditioned. We are intrinsically enlightened and lack nothing.

When engaging in meditation practice, we should feel it to be as natural as eating, breathing and defecating. It should not become a specialized or formal event, bloated with seriousness and solemnity. We should realize that meditation transcends effort, practice, aims, goals and the duality of liberation and non-liberation.

Meditation is always ideal; there is no need to correct anything. Since everything that arises is simply the play of mind as such, there is no unsatisfactory meditation and no need to judge thoughts as good or bad. Therefore we should simply sit. Simply stay in your own place, in your own condition just as it is.

Forgetting self-conscious feelings, we do not have to think "I am meditating." Our practice should be without effort, without strain, without attempts to control or force and without trying to become "peaceful."

If we find that we are disturbing ourselves in any of these ways, we stop meditating and simply rest or relax for a while. Then we resume our meditation. If we have "interesting experiences" either during or after meditation, we should avoid making anything special of them. To spend time thinking about experiences is simply a distraction and an attempt to become unnatural.

These experiences are simply signs of practice and should be regarded as transient events. We should not attempt to reexperience them because to do so only serves to distort the natural spontaneity of mind.

All phenomena are completely new and fresh, absolutely unique and entirely free from all concepts of past, present and future. They are experienced in timelessness.

The continual stream of new discovery, revelation and inspiration which arises at every moment is the manifestation of our clarity.

We should learn to see everyday life as mandala - the luminous fringes of experience which radiate spontaneously from the empty nature of our being. The aspects of our mandala are the day-to-day objects of our life experience moving in the dance or play of the universe.

By this symbolism the inner teacher reveals the profound and ultimate significance of being. Therefore we should be natural and spontaneous, accepting and learning from everything. This enables us to see the ironic and amusing side of events that usually irritate us.

In meditation we can see through the illusion of past, present and future - our experience becomes the continuity of nowness. The past is only an unreliable memory held in the present. The future is only a projection of our present conceptions. The present itself vanishes as soon as we try to grasp it.

So why bother with attempting to establish an illusion of solid ground? We should free ourselves from our past memories and preconceptions of meditation. Each moment of meditation is completely unique and full of potentiality.

In such moments, we will be incapable of judging our meditation in terms of past experience, dry theory or hollow rhetoric. Simply plunging directly into meditation in the moment now, with our whole being, free from hesitation, boredom or excitement, is enlightenment.