（Dzongsar Khyentse Rinpoche ）
༄། །རྫོང་གསར་འཇམ་དབྱངས་མཁྱེན་
文殊在文殊面前开示文殊！
Manjushri talks Manjushri front Manjushri!
I have expressed my gratitude for given this opportunity to accumulate merits at this time, for being to see Dagchen Rinpoche, and also occurred longevity ceremony.
For those who are not really informed about the Vajrayana or tantriyana, probably it is difficult to understand the width, depth magnitude of the Kung family and their importance. But there are some of us who from a very young age, has been trained to taught to at least has a glimpse for understanding one such account, I called was when I was around 12 in Sikhm, I was practicing reading and writing as many of the Tibetanly reincarnaged Tukus are supposed to do. And Dilgo Khyentse Rinpoche happened to be in Sihkinm at that invitation of the king. And he was also giving us a lot of teachings. When I was doing the reading at one afternoon, there was a sudden some thundering of his holiness Dilgo Khyentse Rinpoche that I am supposed to come to see him. And I quickly entered. When I entered the room of （Jamyang Khyentse Chokyi Lodro）where normally DRinpoche sit on the throne, and some of us will sit around and receive teachings. But that afternoon, Dingguoqinzhe Rinpoche was sitting at sort of lower. Above him, is this very handsome guy where a blue jeans, and since I was very young, I have the this pure image which is very big so I clearly remember this young handsome man, is in a huge impressive boot, sitting above Dilgo Khyentse Rinpoche. And Dilgo khyentse Rinpoche normaly would not raise his voice, even make any sort of strong comments. But I was there, so stunned what was going on. Dilgo Khyentse Rinpoche was telling me to prostrate, I didn’t know where I am supposed to do that, of course to him but was sitting in a lower position. So I thought there was Jamyang Khyentse Chokyi Lodro's stupa, and I thought that’s where I am supposed to prostrate. So I was aiming towards the stupa, Dilgo Khyentse Rinpoche slightly raised his voice and said, “No no, here.” It was the young man. So of course, whatever he says, I did this, I did 3 prostrations, and of course later I realized that was Minzu the oldest son of Dagchen Rinpoche. And then few days later, Dilgo khyentse Rinpoche told all of us that he would prefer one Khundun, son of the Khon family, compare to 100 Tulkus, and that was sort of my childhood introduction through Khon family.
And here is 44 years, I am suddently right of the offspings of Khon family.
思索状:I am still thinking what I am supposed to say.
Khenpo earlier asked me that some of the people here today think of today is a Manjushri day (农历), I don’t know, but this is individual care about something, or it is probably accepted phenomena. And there is a request for me conferring you a transmission of Manjushri, and I told Khenpo that it is unwise of them from asking me when they could really ask the family of Manjushri, whose presence is very much here, that they should really ask them. But anyway, I will maybe speak a few words about Manjushri, because this is the place and location that some of the beings here are connected to Manjushri familiy. I guess it is auspicious to speak about Manjushri.
It looks like figure such as Manjushri, or Avalokiteshvara, played a very important role in many different places actually. For instance, when I went to Sri Lanka, and it has been a country where Theravada Buddhism the main practice. There understanding of Manjushri or Avalokiteshvara is different from how we understand. But it was very interesting for me to discover that many Sri Lankans consider Avalokiteshvara as one of the Buddha’s disciple, but not that important as in, he was not a salient, he was not a monk, but he was a very gentle, kind boy who is usually seen holding a lotus, so serve as someone who would do the less and for the monastery or the gatherings. 12:55. Likewise, Manjushri comes many different forms, the prince, the oldest Bodhisattva, the Crone 13:34 of the Bodhisattva. At other time, Manjushri was also used as someone who actually triggers the teachings. For instance, the very important sutra such as the Vimalakirtinirdesa sutra (维摩诘所说经) 13：59， which is very popular in places like JAPAN AND CHINA, EXTENSIVE a ccount（对话） between Buddha,his disciples, such as 舍利弗，and a center figure Vimalakirti, who was kind of a very novel rich, spoiled, cooled, spend（爱挥霍的）, excessively to things like food, clothing, and who is portrayed as someone is very rich. But nevertheless was very kind, philanthropic, but at the same time not at all renascent, salient, or authentic(讲信用的), but completely very rich, who apparently was not well, and when he was even slightly illed, even the king of the ground would ask for his health. So Buddha tried to send his disciples to send messages, how Vimalakirti is doing with his health. The whole subject of Vimalakirti sutra is born. And those have read the sutra would remember that Manjushri played a very important role in there. As who was the only person of the Bodhisattva that actually answered Vimalakirti，who was also very shocked. and then from the Mahayana point of view, Manjushri also comes a form of not only as the Buddha’s disciple, but also as the Buddha’s hidden reminder, or the hidden teacher. And in fact sometimes, we are also told that Manjushri was no other than Suddhodana, who was the physical father of the Buddha Siddhartha. Exclusively from the Mahayana point of view believes that when Siddhartha was in the palace, one day seeing an old flower that was forgotten by of Sakyamuni to change, a flooded vase worn out pressures falling, 18:15, triggered by that sound, Siddhartha wanted to really explore the decay and ever-changing work. And from Mahayana point of view, even from the very sight of the worn-out flower, was due to the trick of Manjushri. Which then triggered the young Boddhisatva Siddhartha, into really curiosity, and then he begged to go out of the palace against the wish of his father. Once finally he managed to go out, where he encountered the reality of the world, such as the old-aged, the sickness, the death. From Mahayana Sutra, it is believed these are all staged but also Manjushri who is there to remind the young Boddhisatva in undeniable fact of the cyclic existence of Samsara. And then finally, when Siddhartha actually went escape from the palace, lived independence and finally achieved enlightenment, and then decided to teach dharma such as Vimalakirti sutra, Manjushri played so many different roles in assisting, sometimes creating a doubt, sometimes starting conversation between the Buddha’s disciples, where profound 20:42 such as compassion, Bodhicita, emptiness, interdependence, coordination, dependent arising (缘起), kharma, and then Buddha nature, or the Tathagatagarbha (如来藏), all these get reviewed, so much so that one day this is finally the end of the sutra. Lord Maitreya, who is supposed to be the next Buddha, spoke highly of Manjushri, he told many Buddhisatvas and Arhats that nobody who is fully enlightened can understand why Manjushri even took a step when he walk, why he took the step, and why the style of his step, the direction of his step, 22:05. No one who is fully enlightened would understand. Why Manjushri did it.
Individually played lots of different, almost like a prank (恶作剧) to teach different profound teachings. One very publicly known account is that in one of the monastery, there was a monk/Bhikkhu, whose preliminary practice is to watch out from distractions, especially the distractions of desires, and pleasures of objects. So obviously, this monk practiced 白骨观， the meditation of ugliness. Thinking the reality of the world is generally ugly. Especially as a monk, redirect desire of objects, such as viewing women as not beautiful as how they appear, they are no other than pus（脓血），blood, flesh, bone. There is a specific practice like that.
Manjushri wanted to play a prank on this monk, so he transformed himself into a beautiful woman and approached the monk. But the monk was quite good with his ugliness meditation so he wasn’t moved in the beginning. (听众大笑) But he was facing the lord of wisdom, if Manjushri doesn’t know how to seduce, then no one would know. So on the place, as Manjushri advanced his technique of seduction, the monk was beginning to 25:08 He was beginning to move. Then he got worried what was happened to his powerful concentration, and the more he got worried, the more he got distracted. So the monk stopped doing meditation and ran. The girl chased after him wherever he went. And finally he was so exhausted，and he collapsed and his last thought was “this is it”, the any moment he is impressing me. But nothing happened. And when he opened his eyes, he saw the woman cracked into thousands of pieces. And there right in front of him, stood Lord Manjushri, who told the monk to think that somebody is beautiful, desirable, pleasurable, is a concept, and of course that concept blinds us. But to also think that somebody is ugly pus, blood, undesirable, ugly and all that, is equally a concept, and that kind of concept would also bind you. So therefore, a monk must transcend from this kind of ordinary mind-training such as ugliness meditation, and learn the profound of the Sunyata(空性) or emptiness meditation. Such is that so many concepts like this by the great lord of wisdom, that’s how he taught and trained and triggered curiosity, longing, aspiration, and inspiration
And much later, Manjushri played again a very important as the Nalanda presiding principal, I guess we can use the word “deity” that Buddhisatva who inspired basically almost all of the scholars of Nalanda. This is a very profound and touching event. That was Dignāga 陈那菩萨 father and founder of Buddhist study of 新因明学. Dignāga wrote at the early or the Pramāṇa (集量论), or the Epistemology of the Buddhist logic. He was beginning to compose that. And I don’t know what he means to most of the listeners here including myself, tsema （因明）, or the logic is very important. Because somehow, as limited human beings, we have to use a certain measure and ways of measuring things. So there are only few ways to validate （证实、验证）things. For instance, a coffee - how do you validate what coffee is better than another, or that it is authentic coffee (正宗的) , and so forth. You know we human beings need to have some sort of system to value and validate the path, the teachers and the teachings. And this is so important, especially as always the spirit of the path gets challenged by doubts, critical mind, especially very smart doubts, very intelligent doubts. So to counter these, we need also have a system of validation. So Dignāga is one of those people who actually came up with a very precise, concise teaching on the Buddhist logic. I think around his time, it was a great debate in India about whether there is such thing as unexceptionable or perfect being. We can assert (声称、断言) there is a perfect path, but is there something as perfect being because any kind of being after all is bytracter of cause and condition. And if you are dependent on cause and condition, that means you can never really trust like whether for instance. Whether changes because it is dependent on cause and condition, so because it is sunny now, but due to the unexpected cause and condition, it can be rainy, cloudy, and so forth. The likewise, whether a perfect being exist if under the cause and condition. And if there is no such a perfect being, then where is the buddha, to whom we should be really trusting like taking refugee. When you take a refugee, you are taking refugee to someone who does not deceive you, someone who is not temperamental (喜怒无常的), someone who is not corruptive (堕落的), someone who is not biable, someone who is not like a Trump(指美国政治人物、2016届美国总统候选人
Scholars have this sort of unwriten agreement or rule or accepted tradition that whoever losses the debate, will join in the winners’ system. But verdic scholar refused, and he in fact performed some magical power. He breathed out fires, and burned all of the roofs of Dignāga and even the cave, which really broke Digāga’s heart. Like say thinking that if I can’t liberate one sentient being, how can I ever liberate all the sentient beings? This is just not possible. I can’t convince one sentient being. The beginning of his text also begins with homage to the Buddha, and he said for the sake of all sentient beings, he will write this text. So he told him how he prepared all himself, but when he cannot convince one stubborn person, how can he claim that his written book is for all sentient beings? So then he decided to give up the bodhisattva vow, the vow that is dedicated in helping all sentient beings. So usually when you take the vow, there is a ritual. But sometimes when you give up the vow, also there is a ritual, not necessarily complicated. For instance, like Dignāga decided to throw his chalk up to the air, when the chalk hits the ground, he is informed when he hear the sound of the chalk, that is the part that he would give back the Budhhicita vow. So he throw the chalk at the air, but the chalk never came back on the ground. And he was waiting and waiting. He was puzzled and when he looked up there that in front of up above him, is Manjushri who was holding that chalk and saying that you could kill and kill millions and millions of people, but compared to that, giving up buddhicita vow is much worse. Giving back the chalk, Manjushri urged Dignāga to write the Pramāṇa （集量论）. The very important text, and of course he wrote it, and then he came to the great Buddhist logicians such as Dharma kīrti (法称菩萨) and later caused the system even went many different places such as Japan, mainland China, and Tibet. Especially, in the Tibetan philosophical study, we even have a saying that Buddhist logic (指因明) was specialized and Sakya Bazhida and many great scholars have the authority in expanding the logic. 这段话的意思是，在西藏，萨班和许多有资深权威的大学者
And then finally I’d like to talk about the spirit of Manjushri, that what is Manjushri?
Ultimately, because a figure – Manjushri, who is generally known as the Bodhisattva, many times as a orange color, white color, black, and sometimes thousands arms, sometimes six arms, all these are symbolic. But what is real Manjushri? This is important not because as a follow of the dharma, we do not assert (主张、断言、坚持) that there is a truly and externally existing god, or creator, or magic being that which we call Manjushri out there, to whom we are supposed to connect to. Ultimately, we are the followers of the teachings that asserts that Buddha is within our system, is within us. In here, when our curiosities is much more advanced, we like to know more inner and ultimate Manjushri. And the inner and ultimate Manjushri, is very clearly to found and introduced in the Mahayana or the tantriyana Buddhism. Such as the very venerated text Mañjuśrīnāmasamgīti 《文殊真实名经》, there is a form of a samgiti (a song颂歌) that prays (Manjushri’s song). It is consisted the various names of Manjushri. So if I may share, just a very glimpse. Because we are talking about something that very profound and vast, so it’s impossible for me own the position to talk about the so vast and profound. And also, we simply don’t have a language, a tool to express. Our language is so small, I am not only talking about English, or French, or Tibetan, or Sanskrit, I am talking about all kinds of language, visual language, sound language, gesture language. Any forms of communications is just ultimately inadequate and not good enough to express the inexplicability(无法说明；费解) of Manjushri. Then what we do? Since it is inexpressible, our word, our thinking, and our view of interacting, why do we even try to encounter him. Is it even possible? Is the state of Manjushri really achievable? Can we actually one day come face to face Manjushri and saying “hi, I have been talking to you all the centuries and lifetimes, here you are!” Can we actually do that? This is what is so clearly up to the great compassion of the Buddha, so clearly designed and were prepared in that. On Tantric method, which is infinite but I want to share this with you. The key to the Tantric method is this: when we talk about Buddhism, we talk about the path. We are talking about a way, solution. So when we talk about solution, we talk about cause, and ultimately, we are talking about a problem. So we talk about a problem versus. Solution. If you look into Buddha’s teaching, this is how it is. When there is a big gap between the solution and the problem, when there is a clear distinction between them. For instance, 在南传佛教看来，desire is not good, so we shape your hair. Or of we eating after lunch. A very clear distinction between a solution and a problem, this is called general vehicle or general teaching. Not necessary, automatically, you may think, OK this have a lot of teachings. You should never think in this way, because a method or a teaching that has a clear distinction, actually speaks to the world much more, they are less confusing, because it is very clear, it as clear as Caramel Macchiato and Americano. Orange juce and expresso. It is very clear. Many times the clear distinction between the problem and solution is very easy, not confusing, is less loopholes （少有漏洞，少绕圈子的）. So for the general audience, it is easy to put it practice.
If there is a drawback about this, it is time. Because the solution and problem has clear distinctions, because there is sort of a width, or width between good and bad, so this also has a time issue. Now, many of the Buddhist Teaching such as Mahayana and all the way to Vajrayana, and in the Vajrayana, we talk about utpattikrama (生起次第) and shavannakrama (圆满次第). As we reach to the highest level, then the distinction between the solution and problem become lesser and lesser... By the time you reach to the highest tantra, such as the Manjushri Nama Samghiti Tantra（文殊真实名经）. There, solution and problem are one. And this is the spirit of Manjushri. But it has a drawback again. The drawback is “much more confusing” because there is less distinctions. 此时仁波切举了一个例子，他拿起面前的水杯，说，当你想
Lastly, I want to conclude by saying, Buddha Dharma is so profound and it is like the source of happiness and liberation of all sentient beings. It is the only one, and even when I try to put myself into the shoes of critical and skeptical, I have to say, spiritual point of view, Buddha Dharma is the only way to liberate individuals, liberate all sentient beings, and create some sort of harmony, peace, and benefit in this world today and also the future.
I know Buddha said one must depend on the Dharma but not the person. To the truth and path that is taught, this is true of course, but nevertheless, the person who is upholding the teaching, it is prevalent that their presences are important. So longevity of the great masters, such as Dagchen Rinpoche many other masters. So we pray and aspire for the continue longevity. And since the world is changing so rapidly. During the vunerable time, if you are savvy, smart, you can also make a lot profits. So in this degenerated time, if you know how to make use of this, I think we also gain a lot. We are much better than Sariputta舍利弗, Maudgalyayana目犍连, because those guys they didn’t have facebook. So what can they do, they just meditate. 听众大笑
文殊在文殊面前开示文殊！
Manjushri talks Manjushri front Manjushri!
I have expressed my gratitude for given this opportunity to accumulate merits at this time, for being to see Dagchen Rinpoche, and also occurred longevity ceremony.
For those who are not really informed about the Vajrayana or tantriyana, probably it is difficult to understand the width, depth magnitude of the Kung family and their importance. But there are some of us who from a very young age, has been trained to taught to at least has a glimpse for understanding one such account, I called was when I was around 12 in Sikhm, I was practicing reading and writing as many of the Tibetanly reincarnaged Tukus are supposed to do. And Dilgo Khyentse Rinpoche happened to be in Sihkinm at that invitation of the king. And he was also giving us a lot of teachings. When I was doing the reading at one afternoon, there was a sudden some thundering of his holiness Dilgo Khyentse Rinpoche that I am supposed to come to see him. And I quickly entered. When I entered the room of （Jamyang Khyentse Chokyi Lodro）where normally DRinpoche sit on the throne, and some of us will sit around and receive teachings. But that afternoon, Dingguoqinzhe Rinpoche was sitting at sort of lower. Above him, is this very handsome guy where a blue jeans, and since I was very young, I have the this pure image which is very big so I clearly remember this young handsome man, is in a huge impressive boot, sitting above Dilgo Khyentse Rinpoche. And Dilgo khyentse Rinpoche normaly would not raise his voice, even make any sort of strong comments. But I was there, so stunned what was going on. Dilgo Khyentse Rinpoche was telling me to prostrate, I didn’t know where I am supposed to do that, of course to him but was sitting in a lower position. So I thought there was Jamyang Khyentse Chokyi Lodro's stupa, and I thought that’s where I am supposed to prostrate. So I was aiming towards the stupa, Dilgo Khyentse Rinpoche slightly raised his voice and said, “No no, here.” It was the young man. So of course, whatever he says, I did this, I did 3 prostrations, and of course later I realized that was Minzu the oldest son of Dagchen Rinpoche. And then few days later, Dilgo khyentse Rinpoche told all of us that he would prefer one Khundun, son of the Khon family, compare to 100 Tulkus, and that was sort of my childhood introduction through Khon family.
And here is 44 years, I am suddently right of the offspings of Khon family.
思索状:I am still thinking what I am supposed to say.
Khenpo earlier asked me that some of the people here today think of today is a Manjushri day (农历), I don’t know, but this is individual care about something, or it is probably accepted phenomena. And there is a request for me conferring you a transmission of Manjushri, and I told Khenpo that it is unwise of them from asking me when they could really ask the family of Manjushri, whose presence is very much here, that they should really ask them. But anyway, I will maybe speak a few words about Manjushri, because this is the place and location that some of the beings here are connected to Manjushri familiy. I guess it is auspicious to speak about Manjushri.
It looks like figure such as Manjushri, or Avalokiteshvara, played a very important role in many different places actually. For instance, when I went to Sri Lanka, and it has been a country where Theravada Buddhism the main practice. There understanding of Manjushri or Avalokiteshvara is different from how we understand. But it was very interesting for me to discover that many Sri Lankans consider Avalokiteshvara as one of the Buddha’s disciple, but not that important as in, he was not a salient, he was not a monk, but he was a very gentle, kind boy who is usually seen holding a lotus, so serve as someone who would do the less and for the monastery or the gatherings. 12:55. Likewise, Manjushri comes many different forms, the prince, the oldest Bodhisattva, the Crone 13:34 of the Bodhisattva. At other time, Manjushri was also used as someone who actually triggers the teachings. For instance, the very important sutra such as the Vimalakirtinirdesa sutra (维摩诘所说经) 13：59， which is very popular in places like JAPAN AND CHINA, EXTENSIVE a ccount（对话） between Buddha,his disciples, such as 舍利弗，and a center figure Vimalakirti, who was kind of a very novel rich, spoiled, cooled, spend（爱挥霍的）, excessively to things like food, clothing, and who is portrayed as someone is very rich. But nevertheless was very kind, philanthropic, but at the same time not at all renascent, salient, or authentic(讲信用的), but completely very rich, who apparently was not well, and when he was even slightly illed, even the king of the ground would ask for his health. So Buddha tried to send his disciples to send messages, how Vimalakirti is doing with his health. The whole subject of Vimalakirti sutra is born. And those have read the sutra would remember that Manjushri played a very important role in there. As who was the only person of the Bodhisattva that actually answered Vimalakirti，who was also very shocked. and then from the Mahayana point of view, Manjushri also comes a form of not only as the Buddha’s disciple, but also as the Buddha’s hidden reminder, or the hidden teacher. And in fact sometimes, we are also told that Manjushri was no other than Suddhodana, who was the physical father of the Buddha Siddhartha. Exclusively from the Mahayana point of view believes that when Siddhartha was in the palace, one day seeing an old flower that was forgotten by of Sakyamuni to change, a flooded vase worn out pressures falling, 18:15, triggered by that sound, Siddhartha wanted to really explore the decay and ever-changing work. And from Mahayana point of view, even from the very sight of the worn-out flower, was due to the trick of Manjushri. Which then triggered the young Boddhisatva Siddhartha, into really curiosity, and then he begged to go out of the palace against the wish of his father. Once finally he managed to go out, where he encountered the reality of the world, such as the old-aged, the sickness, the death. From Mahayana Sutra, it is believed these are all staged but also Manjushri who is there to remind the young Boddhisatva in undeniable fact of the cyclic existence of Samsara. And then finally, when Siddhartha actually went escape from the palace, lived independence and finally achieved enlightenment, and then decided to teach dharma such as Vimalakirti sutra, Manjushri played so many different roles in assisting, sometimes creating a doubt, sometimes starting conversation between the Buddha’s disciples, where profound 20:42 such as compassion, Bodhicita, emptiness, interdependence, coordination, dependent arising (缘起), kharma, and then Buddha nature, or the Tathagatagarbha (如来藏), all these get reviewed, so much so that one day this is finally the end of the sutra. Lord Maitreya, who is supposed to be the next Buddha, spoke highly of Manjushri, he told many Buddhisatvas and Arhats that nobody who is fully enlightened can understand why Manjushri even took a step when he walk, why he took the step, and why the style of his step, the direction of his step, 22:05. No one who is fully enlightened would understand. Why Manjushri did it.
Individually played lots of different, almost like a prank (恶作剧) to teach different profound teachings. One very publicly known account is that in one of the monastery, there was a monk/Bhikkhu, whose preliminary practice is to watch out from distractions, especially the distractions of desires, and pleasures of objects. So obviously, this monk practiced 白骨观， the meditation of ugliness. Thinking the reality of the world is generally ugly. Especially as a monk, redirect desire of objects, such as viewing women as not beautiful as how they appear, they are no other than pus（脓血），blood, flesh, bone. There is a specific practice like that.
Manjushri wanted to play a prank on this monk, so he transformed himself into a beautiful woman and approached the monk. But the monk was quite good with his ugliness meditation so he wasn’t moved in the beginning. (听众大笑) But he was facing the lord of wisdom, if Manjushri doesn’t know how to seduce, then no one would know. So on the place, as Manjushri advanced his technique of seduction, the monk was beginning to 25:08 He was beginning to move. Then he got worried what was happened to his powerful concentration, and the more he got worried, the more he got distracted. So the monk stopped doing meditation and ran. The girl chased after him wherever he went. And finally he was so exhausted，and he collapsed and his last thought was “this is it”, the any moment he is impressing me. But nothing happened. And when he opened his eyes, he saw the woman cracked into thousands of pieces. And there right in front of him, stood Lord Manjushri, who told the monk to think that somebody is beautiful, desirable, pleasurable, is a concept, and of course that concept blinds us. But to also think that somebody is ugly pus, blood, undesirable, ugly and all that, is equally a concept, and that kind of concept would also bind you. So therefore, a monk must transcend from this kind of ordinary mind-training such as ugliness meditation, and learn the profound of the Sunyata(空性) or emptiness meditation. Such is that so many concepts like this by the great lord of wisdom, that’s how he taught and trained and triggered curiosity, longing, aspiration, and inspiration
And much later, Manjushri played again a very important as the Nalanda presiding principal, I guess we can use the word “deity” that Buddhisatva who inspired basically almost all of the scholars of Nalanda. This is a very profound and touching event. That was Dignāga 陈那菩萨 father and founder of Buddhist study of 新因明学. Dignāga wrote at the early or the Pramāṇa (集量论), or the Epistemology of the Buddhist logic. He was beginning to compose that. And I don’t know what he means to most of the listeners here including myself, tsema （因明）, or the logic is very important. Because somehow, as limited human beings, we have to use a certain measure and ways of measuring things. So there are only few ways to validate （证实、验证）things. For instance, a coffee - how do you validate what coffee is better than another, or that it is authentic coffee (正宗的) , and so forth. You know we human beings need to have some sort of system to value and validate the path, the teachers and the teachings. And this is so important, especially as always the spirit of the path gets challenged by doubts, critical mind, especially very smart doubts, very intelligent doubts. So to counter these, we need also have a system of validation. So Dignāga is one of those people who actually came up with a very precise, concise teaching on the Buddhist logic. I think around his time, it was a great debate in India about whether there is such thing as unexceptionable or perfect being. We can assert (声称、断言) there is a perfect path, but is there something as perfect being because any kind of being after all is bytracter of cause and condition. And if you are dependent on cause and condition, that means you can never really trust like whether for instance. Whether changes because it is dependent on cause and condition, so because it is sunny now, but due to the unexpected cause and condition, it can be rainy, cloudy, and so forth. The likewise, whether a perfect being exist if under the cause and condition. And if there is no such a perfect being, then where is the buddha, to whom we should be really trusting like taking refugee. When you take a refugee, you are taking refugee to someone who does not deceive you, someone who is not temperamental (喜怒无常的), someone who is not corruptive (堕落的), someone who is not biable, someone who is not like a Trump(指美国政治人物、2016届美国总统候选人
Scholars have this sort of unwriten agreement or rule or accepted tradition that whoever losses the debate, will join in the winners’ system. But verdic scholar refused, and he in fact performed some magical power. He breathed out fires, and burned all of the roofs of Dignāga and even the cave, which really broke Digāga’s heart. Like say thinking that if I can’t liberate one sentient being, how can I ever liberate all the sentient beings? This is just not possible. I can’t convince one sentient being. The beginning of his text also begins with homage to the Buddha, and he said for the sake of all sentient beings, he will write this text. So he told him how he prepared all himself, but when he cannot convince one stubborn person, how can he claim that his written book is for all sentient beings? So then he decided to give up the bodhisattva vow, the vow that is dedicated in helping all sentient beings. So usually when you take the vow, there is a ritual. But sometimes when you give up the vow, also there is a ritual, not necessarily complicated. For instance, like Dignāga decided to throw his chalk up to the air, when the chalk hits the ground, he is informed when he hear the sound of the chalk, that is the part that he would give back the Budhhicita vow. So he throw the chalk at the air, but the chalk never came back on the ground. And he was waiting and waiting. He was puzzled and when he looked up there that in front of up above him, is Manjushri who was holding that chalk and saying that you could kill and kill millions and millions of people, but compared to that, giving up buddhicita vow is much worse. Giving back the chalk, Manjushri urged Dignāga to write the Pramāṇa （集量论）. The very important text, and of course he wrote it, and then he came to the great Buddhist logicians such as Dharma kīrti (法称菩萨) and later caused the system even went many different places such as Japan, mainland China, and Tibet. Especially, in the Tibetan philosophical study, we even have a saying that Buddhist logic (指因明) was specialized and Sakya Bazhida and many great scholars have the authority in expanding the logic. 这段话的意思是，在西藏，萨班和许多有资深权威的大学者
And then finally I’d like to talk about the spirit of Manjushri, that what is Manjushri?
Ultimately, because a figure – Manjushri, who is generally known as the Bodhisattva, many times as a orange color, white color, black, and sometimes thousands arms, sometimes six arms, all these are symbolic. But what is real Manjushri? This is important not because as a follow of the dharma, we do not assert (主张、断言、坚持) that there is a truly and externally existing god, or creator, or magic being that which we call Manjushri out there, to whom we are supposed to connect to. Ultimately, we are the followers of the teachings that asserts that Buddha is within our system, is within us. In here, when our curiosities is much more advanced, we like to know more inner and ultimate Manjushri. And the inner and ultimate Manjushri, is very clearly to found and introduced in the Mahayana or the tantriyana Buddhism. Such as the very venerated text Mañjuśrīnāmasamgīti 《文殊真实名经》, there is a form of a samgiti (a song颂歌) that prays (Manjushri’s song). It is consisted the various names of Manjushri. So if I may share, just a very glimpse. Because we are talking about something that very profound and vast, so it’s impossible for me own the position to talk about the so vast and profound. And also, we simply don’t have a language, a tool to express. Our language is so small, I am not only talking about English, or French, or Tibetan, or Sanskrit, I am talking about all kinds of language, visual language, sound language, gesture language. Any forms of communications is just ultimately inadequate and not good enough to express the inexplicability(无法说明；费解) of Manjushri. Then what we do? Since it is inexpressible, our word, our thinking, and our view of interacting, why do we even try to encounter him. Is it even possible? Is the state of Manjushri really achievable? Can we actually one day come face to face Manjushri and saying “hi, I have been talking to you all the centuries and lifetimes, here you are!” Can we actually do that? This is what is so clearly up to the great compassion of the Buddha, so clearly designed and were prepared in that. On Tantric method, which is infinite but I want to share this with you. The key to the Tantric method is this: when we talk about Buddhism, we talk about the path. We are talking about a way, solution. So when we talk about solution, we talk about cause, and ultimately, we are talking about a problem. So we talk about a problem versus. Solution. If you look into Buddha’s teaching, this is how it is. When there is a big gap between the solution and the problem, when there is a clear distinction between them. For instance, 在南传佛教看来，desire is not good, so we shape your hair. Or of we eating after lunch. A very clear distinction between a solution and a problem, this is called general vehicle or general teaching. Not necessary, automatically, you may think, OK this have a lot of teachings. You should never think in this way, because a method or a teaching that has a clear distinction, actually speaks to the world much more, they are less confusing, because it is very clear, it as clear as Caramel Macchiato and Americano. Orange juce and expresso. It is very clear. Many times the clear distinction between the problem and solution is very easy, not confusing, is less loopholes （少有漏洞，少绕圈子的）. So for the general audience, it is easy to put it practice.
If there is a drawback about this, it is time. Because the solution and problem has clear distinctions, because there is sort of a width, or width between good and bad, so this also has a time issue. Now, many of the Buddhist Teaching such as Mahayana and all the way to Vajrayana, and in the Vajrayana, we talk about utpattikrama (生起次第) and shavannakrama (圆满次第). As we reach to the highest level, then the distinction between the solution and problem become lesser and lesser... By the time you reach to the highest tantra, such as the Manjushri Nama Samghiti Tantra（文殊真实名经）. There, solution and problem are one. And this is the spirit of Manjushri. But it has a drawback again. The drawback is “much more confusing” because there is less distinctions. 此时仁波切举了一个例子，他拿起面前的水杯，说，当你想
Lastly, I want to conclude by saying, Buddha Dharma is so profound and it is like the source of happiness and liberation of all sentient beings. It is the only one, and even when I try to put myself into the shoes of critical and skeptical, I have to say, spiritual point of view, Buddha Dharma is the only way to liberate individuals, liberate all sentient beings, and create some sort of harmony, peace, and benefit in this world today and also the future.
I know Buddha said one must depend on the Dharma but not the person. To the truth and path that is taught, this is true of course, but nevertheless, the person who is upholding the teaching, it is prevalent that their presences are important. So longevity of the great masters, such as Dagchen Rinpoche many other masters. So we pray and aspire for the continue longevity. And since the world is changing so rapidly. During the vunerable time, if you are savvy, smart, you can also make a lot profits. So in this degenerated time, if you know how to make use of this, I think we also gain a lot. We are much better than Sariputta舍利弗, Maudgalyayana目犍连, because those guys they didn’t have facebook. So what can they do, they just meditate. 听众大笑
沒有留言:
張貼留言