2014年8月30日 星期六

正法源學佛會 9 月份~薩迦班智達之《三律儀論》講授

正法源學佛會 9 月份法訊

92(二)1530 瑪哈嘎拉修法

95(五)1000 龍供

98(一)1530 瑪哈嘎拉修法

99(二)1930 千手觀音修法

913(六)1930 上師薈供

914(日)1000 龍供

915(一)1000 龍供

915(一)1930 入菩薩行論 智慧品講授

916(二)1530 瑪哈嘎拉修法

916(二)1930 薩迦班智達之《三律儀論》講授

922(一)1930 入菩薩行論 智慧品講授

923(二)1530 瑪哈嘎拉修法

923(二)1930 薩迦班智達之《三律儀論》講授

924(三)1930 千手觀音修法

929(一)1930 入菩薩行論 智慧品講授

930(二)1930 薩迦班智達之《三律儀論》講授

9128日之佛學講座 因堪布出國與中秋假期故停課共計3

正法源「綠度母」常態共修時間:
每星期1至星期6早上700800

每星期日下午430600

2014年8月28日 星期四

【請護持 國際藏傳佛教研究會 辦公室】 TTBtv心動新媒體~~

【請護持 國際藏傳佛教研究會 辦公室】

請資助:TTBtv心動新媒體~~國際藏傳佛教研究會

【請護持 國際藏傳佛教研究會 辦公室】
敬愛的善信大德們:
大家吉祥如意,扎西德勒!
TTBtv心動新媒體是國際藏傳佛教研究會所有上師仁波切們,為弘法利生之佛行事業所建立之網路電視弘法平台,因著『願世界看見佛法』的使命,此網路電視弘法平台製播之節目,主要為華人地區信眾提供【免費且無條件】之正知正見佛法課程。而要製作如此優質之說法影片,需要非常多的財力、人力及物力的護持。
國際藏傳佛教研究會及TTBtv心動新媒體成立以來,信眾護持涓滴不敢浪費,使用的一分一亳都經過謹慎評估,再三考慮。在人事成本上,除了影片製作、剪輯、攝影需要聘請專職人員之外,其餘行政工作如會計、出納、影片校對聽打等以及舉辦法會或論壇之工作人員,全部是由義工菩薩發心護持,而目前充當攝影棚及辦公室的場地也是仁波切弟子發心免費提供至103年12月31日。
國際藏傳佛教研究會經費已出現困難,十分需要您的護持,三位正職人員及辦公室租金每月至少需要台幣12萬元,如果您支持正法正見廣揚弘傳,請護持我們。如果您能免費或便宜提供辦公室(一般二房或三房公寓皆可),請與我們聯絡:(02)8665-0949
佛經云,所有佈施中以法佈施最為殊勝,網路電視無遠弗屆,可使正法永久流傳,涓滴之水匯成功德海,小小的金額都能夠凝聚成一股力量,其功德實不可思議。祈願十方善信大德們隨喜護持。
帳號:兆豐國際商業銀行南台北分行 0300-9015-770
戶名:中華民國國際藏傳佛教研究會
 ·  · 

8/21~8/27 無死聖母心髓大法會:薩迦法王、宗薩欽哲仁波切、吉美欽哲仁波切、涅頓秋林仁波切、鄔金督佳仁波切、貝雅祖古、薩迦法王子等




這一場 8/21 開始的盛會 Chimé Pakmé Nyingtik Drupchen 無死聖度母心要 - 永日大法會

照片請看 Tsewang Rigzin | Facebookhttps://www.facebook.com/tsewang.rinzin.7
8/21  https://www.facebook.com/tsewang.rinzin.7/posts/552594708200621  
8/24  https://www.facebook.com/tsewang.rinzin.7/posts/554505241342901     

Dawa Dolma | Facebookhttps://www.facebook.com/Dharmarupa

尊貴的薩迦法王應邀前往比爾主持無死聖母心髓成就大法會,法會圓滿日的前一天,法王身著一世蔣揚欽哲旺波(1820-1892)的法衣,而宗薩欽哲仁波切身著二世蔣揚欽哲確吉羅卓(1896-1959)的法衣。照片由蔣揚桑波喇嘛拍攝。

薩迦法王身上所著之上衣乃一世蔣揚欽哲旺波所用上衣之真跡;宗薩欽哲仁波切身上所著之上衣則為二世欽哲却吉羅卓之上衣,極具加持!~2014.08.27 蔣揚桑波喇嘛攝影及分享~


Precious garments with great blessings from the the lineage gurus: the sleeveless waistcoat on HH Sakya Trizin belonged to the great Khyentse Wangpo while the one on Dzongsar Khyentse Rinpoche was Khyentse Chokyi Lodro's. Photo taken and sharing by Jamyang Zangpo lama

~~~~~

關於本法的介紹,請參考:
http://blog.xuite.net/yeshi_tsogyal/twblog/205754285

Chimé Pakmé Nyingtik 無死聖度母心要(無死聖母寧體)

宗薩欽哲仁波切 DJKR @ Tricycle(What's in a Word?)

What's in a Word| Tricyclehttp://www.tricycle.com/blog/whats-word
August 26, 2014
What's in a Word
The trials of a major effort to translate Tibetan scripture into English
Sarah K. C. Wilkinson
Terminology. Syntax. Diction. All words likely to send my mind wandering. And yet there I was, at the conference of 84000: Translating the Words of Buddha, in Bodhgaya, India, in a room full of high lamas and scholars who were convening to determine how to transmit Mahayana teachings to the world. It wasn’t just important. It was fascinating.

I had been volunteering for 84000—a nonprofit global initiative to translate the Tibetan Kangyur (the words of the Buddha) and Tengyur (the accompanying commentaries) into modern languages—for several years when I was offered an invitation to their first official seminar, “Advice from the Tradition.” I jumped at the chance to observe the conference—not just because of the impressive invitation list (a who’s who of Tibetan Buddhism), but also because being a fly on the wall at this kind of intimate gathering could deepen my understanding of the more serious issues that underlie such a major translation effort.

By Western standards, the somewhat dark and outdated library of Shechen Monastery seemed an unlikely meeting place for lamas and scholars of this caliber. The tired, yellowing room was preserved, apparently, for use on very rare and special occasions. A small commotion outside one of the windows disrupted my thoughts: the local press was angling for the perfect shot of the unusual sight of four lineage masters (Ven. Prof. Samdhong Rinpoche, H.E. Sakya Ratna Vajra Rinpoche, Khenchen Pema Sherab Rinpoche, Prof. Sempa Dorji) sitting elbow to elbow.

Dzongsar Khyentse Rinpoche gave the opening address. He spoke enthusiastically of the global swelling of interest in Buddhism, and stressed the need for all those “holding the teachings” of the Buddha to facilitate their spread. Making the words of the dharma understandable, he argued, is probably the best means of doing so.

Editorial committee members John Canti and Tom Tillemans explained that, ideally, translations should be accessible, permanent (as much as possible), uniform in quality and presentation, not identified with any single group or tradition, and worthy of being widely recognized as both authentic and reliable.

This combination of features is not nearly as easy to accomplish as it might sound. For non-scholars like myself, accurate translations can be inaccessible, if not simply unappealing, due to their indecipherable terminology and copious notes. Furthermore, any hyper-scholarly approach places a huge burden on the translator to research even the most remote details and contexts.

The key to making the project feasible, Canti suggested, lies in finding “a common sense middle way between the uncritical acceptance of a single version and the laborious scientific exactitude” expected of some institutions. The original aim in the translation process, as Tillemans put it, was pragmatism. But this goal had proved far more difficult than the translators had originally imagined.

For non-native Buddhists, coming to grips with new terminology is of the utmost importance when it comes to adopting the Buddhist worldview. It is not just a question of adding extra concepts into one’s own cultural vocabulary. Like English, Tibetan has its own ideology and worldview built into it. To make the foreign teachings of the Buddha accessible, questions such as “How does this fit into our schema, our world?” naturally arise for the translator. “How do I make this relevant?” Having different backgrounds, education, and styles of learning, English translators around the world will inevitably answer these questions differently and produce varying interpretations.

For example, the Sanskrit term dharmadhatu is translated in many different ways. That first afternoon, I found myself listening in on a heated debate about how that word alone was making it difficult for the translators to progress in a way that felt uniform. The back-and-forth went something like this:

Senior ScholarHow are the words translated then?

Editor“Realm of phenomena”; “basic space of phenomena”; “space of phenomena”; “expanse of phenomena.”

Translator“Sphere of reality.”

EditorThe underlying question is this: Does dharma in this case mean “phenomena” or does it mean “law,” “religion,” “truth,” or “reality?” “Sphere of reality” is the old style of translating dharmadhatu. But I think this definition still fits in some cases.

Senior ScholarBut dhatu refers not to “space” but to “essence,” so that dharmadhatu means “the essence of all phenomena.” It can be different in different contexts, but dharma refers to “phenomena” and dhatu refers to “reality” or “essence”—not “space” or “sphere,” but the “essence” or “nature” of the dharma. . . something like that.

Senior ScholarThey should be understood differently in the Sutrayana and Tantrayana. Generally, in the context of the Tantrayana, it might be understood as “wisdom mind.”

Senior ScholarThe Sanskrit word dhatu is translated in many different ways in the Abhidharma (the section of the canon that schematizes characteristics of mind and reality).

TranslatorIt’s hard to think of dhatu as a “sphere”; I think this translation is problematic.

EditorWhat about the four dharmadhatu of the Chinese Avatamsaka school?  Dharmadhatu where the principle and phenomena don't obstruct each other, and dharmadhatu where the phenomena don't obstruct phenomena, etc? Here it's rather difficult to take the dharma in dharmadhatu as itself referring to phenomena. In this case the meaning of dharma is probably closer to “reality” than “phenomena.” It might be better to say “sphere of reality” after all!

Senior ScholarThis is a very big subject. You’d have to be a ninth bhumi bodhisattva to come to a conclusion!

Senior ScholarMaybe we can simplify dhatu and not have it be so complicated. The original meaning of dhatu is actually “source.” That is the fundamental meaning. So whenever it can be translated as “source,” that is best. Otherwise you’ll need to figure out the right word based on its context.

I was still stuck trying to understand what “phenomena don’t obstruct each other” meant when, thankfully, Dzongsar Khyentse Rinpoche suggested that dharmadhatu might be one of those words that should be left in its original form.

This suggestion brought up the ongoing debate about whether or not it’s important to translate each and every word from the source language to the target language. The beauty of English, it is sometimes argued, is that it easily absorbs popular terms from other languages into its own vernacular. Words such as samsara and nirvana, for example, are already in Webster’s Dictionary. But, as Tillemans pointed out, whether or not terms remain in Sanskrit, the English speaker still needs to know what these words mean.
The second day of the conference began with a conversation on the issue of Sanskrit. The majority of Tibetan sutras do not have Sanskrit versions, which were lost during the political upheaval in India in the 11th to 13th centuries. But because the Sanskrit (and Pali) recordings of the Buddha’s teachings are considered the most reliable and accurate recordings of what the Buddha taught, the translation team is expected to have “an underlying understanding of Sanskrit” in order to fully understand the Tibetan translations and translate them into other languages. Tillemans and Canti likened it to having the writings of German philosopher Immanuel Kant translated into Italian, only to have the German versions subsequently lost or burned. Imagine someone from Japan wanting to translate Kant’s treatises into Japanese, with only the Italian version available. In this case, it would be incumbent upon the translator to have not only knowledge of Italian and Japanese but also a working knowledge of German (and an understanding of Kantian philosophy and writing style). The translator would rely significantly on his or her knowledge of the German Kantian texts to inform the Italian-Japanese translation. In a similar way, although the Sanskrit texts no longer exist, the Tibetan-English translator must think of them as being “virtually somewhere, even if it is only in the imagination of the translator.”

Making matters even more complicated, one of the senior scholars brought up the point that there are also many different kinds of Sanskrit—the dharma council met over a period of 200 years and the language changed over that period, as languages do. So there’s no exact science to the translation of Sanskrit, either. Furthermore, the Buddha taught neither in Sanskrit nor in Pali. The earliest scriptures were recorded in these languages, but the Buddha spoke in a local dialect best described as “the language of Magadha.” Even the Tibetan translations are not necessarily in a unified language; they are subject to dialectal, cultural, and other contextual influences. Scholar-translators need to be aware of all these variations.

“Don’t be too brave,” came a warning from one of the scholars. “Be very careful.”

“It is a risky business, but it’s a risk that Buddhist scholars have to take,” concluded Samdhong Rinpoche.

In an afternoon session without the lamas, questions were raised about how to deal with gender issues, tantric texts, repetitive phrases, and how best to address annotation. Some of these issues were bringing me precipitously close to the edge of my “this is interesting stuff” threshold. But suddenly I noticed some tension arising among the translators, and my curiosity was aroused once again. On the subject of annotation, two of the translators suggested that there didn’t need to be so much emphasis on “light annotation.” Technology today allows readers to choose whether or not they want more information (through the use of hyperlinks, for example), so why not err on the side of more information? Then it was proposed that the translators think of their glossary entries and notes as “an altruistic act.” They should ask, “What’s helpful to the educated reader?” It was clear, however, that what some considered helpful, others considered burdensome. “Less is more” versus “more is more.” It would have to be addressed on a case-by-case basis.

The final day of the seminar concluded with advice from the senior scholars. Vajra Ratna Rinpoche reiterated the need for translators to have a profound contextual understanding of the texts and the importance of relying both on the commentaries (Tengyur) and qualified Buddhist teachers. Stressing the value of motivation, Khenchen Sherab Pema Rinpoche said that despite the inherent risks, “we should still go ahead and translate the words of Lord Buddha with good intention, courage, patience, and determination, keeping in mind that it is for the temporal and ultimate benefit of all beings.” Professor Sempa Dorji requested that each of those present formally “take responsibility” for the translations. Dzongsar Khyentse Rinpoche, addressing the traditional lineage representatives, added that, as “dharma-holders,” the responsibility to support this project was in fact already theirs.

Right at the beginning of the conference, a dear friend and longtime disciple of Buddhism had asked me with a tone of playful disdain, “Are you really interested in this stuff?” Tibetan translation may not be World Cup soccer, but as Buddhists or those interested in Buddhism, how can we not be impressed by the meticulous and sometimes mind-numbing effort required to translate the Buddha’s words? How can we not admire, if even in a better-you-than-me sort of way, those who have devoted themselves to making these teachings available? Anyone with an interest in Buddhism is in some way also a “dharma holder.” It behooves us all, then, to have at least an awareness of and an appreciation for the ongoing effort to translate Buddhist scriptures.

Sarah K. C. Wilkinson leads the North America team for 84000 and is a candidate for a Master of Divinity in Buddhist Chaplaincy at University of the West.

Image 1Dzongsar Khyentse Rinpoche speaks of the importance of collaboration in translation. From left to rightChokyi Nyima Rinpoche, Ven. Prof. Samdhong Rinpoche, H.E. Sakya Ratna Vajra Rinpoche, Dzongsar Khyentse Rinpoche, Khenchen Pema Sherab Rinpoche. Photo courtesy of Pawo Choyning Dorji.


Image 2"Updating Yamantaka" by Tenzing Rigdol, courtesy of the artist and Rossi & Rossi.

2014年8月26日 星期二

怙主頂果欽哲仁波切開示:戒律是一切佛法修持的根基

昨天 (8/25)
"Even to hear the teachings is something very rare, which only happens once in aeons. That you have met the Dharma now is not just coincidence. It results from your past positive actions. Such an opportunity should not be wasted." Kyabje Dilgo Khyentse Rinpoche.
「光是能夠聽聞法教就已經非常難得,數劫才一次機會。你們現在得遇佛法並不是巧合是你們過去善業所致。不應該浪費這樣的機會。——怙主頂果欽哲仁波切開示

Photo: Kyabje Rinpoche with Nyoshul Khen Rinpoche and Shechen Rabjam Rinpoche.
照片:頂果法王與紐修堪仁波切和雪謙冉江仁波切

 相片:"Even to hear the teachings is something very rare, which only happens once in aeons. That you have met the Dharma now is not just coincidence. It results from your past positive actions. Such an opportunity should not be wasted." Kyabje Dilgo Khyentse Rinpoche.
Photo: Kyabje Rinpoche with Nyoshul Khen Rinpoche and Shechen Rabjam Rinpoche.


"Discipline is the foundation of all Dharma practice. It provides the ground upon which all positive qualities can be cultivated. In the same way that all the oceans and mountains are supported by the underlying mass of the earth, all the practices of the Hinayana, Mahayana, and Vajrayana are supported by the backbone of discipline." Kyabje Dilgo Khyentse Rinpoche
戒律是一切佛法修持的根基,它為培養所有功德奠定了基礎。正如所有的海洋和高山都是由其下大地支持一般,戒律是支持一切小乘大乘和金剛乘修持的骨幹——怙主頂果欽哲仁波切開示






普賢法譯小組 Jampa Chodron 恭譯於 2014.08.26,願一切有情速入佛道、速證佛果!