Phurpa Tashi Rinpoche Teachings

Dharmadhatu SG

Phurpa Tashi Rinpoche has completed the four visions of Togal and is a heart-son of Achuk Lama Rinpoche. His website can be seen at http://www.krmzz.org/ (in mainly Chinese)

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究竟胜义之教言——精要明镜

全知无垢光尊者著

普巴扎西仁波切译

Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points

Authored by the Omniscient Drimed Ozer -- Stainless Light (Longchen Rabjam)

Translated into Chinese by Phurpa Tashi Rinpoche

顶礼全知无垢光尊者！

Homage to the Omniscient Drimed Ozer !

总摄浩瀚诸佛之坛城，无量大悲力与事业相。

具德上师百部胜遍主，一切时处顶礼莲师足。

Embodying the vast multitudes of all Buddhas' mandalas

Manifesting enlightened activities and power of infinite compassion

Supreme pervasive lord of the hundred sections, the exalted Guru

Always paying respect and prostrating at Padmasambhava's feet.

哎玛!具缘瑜伽士请谛听，如今我等已圆满获得暇满人身，值遇

大乘法宝，具此如法行持正法之际，切勿无义虚度人生，当作清净

究竟意乐为妙。

Ema! Yogi of karmic affinity, please listen carefully, now that we have obtained perfectly the human body with its freedoms and endowments, having met the jewel of the Mahayana teachings directly, at this juncture of being able to properly engage in Dharma practice, do not squander your human life meaninglessly, it is best to generate the pure and ultimate motivation.

教法乘次无量，入乘之门众多，演说之词聚亦广大，然若未能

修持真实义之精华，胸中虽持十万之多法函，临终之时亦难获真实

利益。

There are immeasurable vehicles and levels in the teachings, the methods to access the vehicle are numerous, the collection of expounded teachings are likewise extensive. However, if one is not able to practise the essence of the absolute meaning, then even if one cradles as many as a hundred thousand Dharma tomes in your bosom, at the point of death, it would still be difficult to derive true benefit.

闻思所知功德虽具无量，但自心与法不相融合，则无法调顺烦

恼怨敌。无论如何，若未脱离无益之思绪，纵能自在三界，仍不可

心生满足。

Although one possesses limitless qualities arising from the knowledge of listening and contemplation, if the mind is not integrated with the Dharma, there is no way to pacify the enemies of mental afflictions (kleshas). No matter what, if one is not free from useless thinking, even if one has control over the three realms, there is no way for contentment to be produced in the mind.

若不作死时不定之准备，临终之时则不成必要之大义。未修习

自过自调伏而观无边净相，以贪嗔之发心，故不入大乘法门。三界

六趣之有情无一未曾做过自己父母，若未以相续大悲菩提心而发清

净誓愿，则不能开启利他宝藏之门。

If one is not prepared for death which has indefinite timing, you will not accomplish the great goal at the moment of death. If one has never engaged in refining and overcoming one's own faults, while training in vast pure perception; with the motivation of desire and aversion, one will not be able to enter the door of Mahayana teachings. All the sentient beings in the three realms and six dimensions of beings have been our parents without any exception. If one has not generated great compassion and Bodhichitta in one's mindstream and made a pure aspiration, the treasure door of benefitting others will not be opened.

未于大恩上师生起较佛尚胜之敬信，则不获加持。若未获真实

加持融入自心，则不生证悟之芽。内心未起现证悟，口头空言之了

知境界，故不得菩提胜果。

If to the Guru of great kindness, one has yet to produce the reverent faith that he/she is more supreme than even the Buddha, one cannot receive blessings. If the authentic blessings have not been absorbed into one's mind, the sprout of realisation cannot grow. If one's mind has not generated realisations, the empty words of intellectual understanding will not bring the superlative fruit of bodhi (enlightenment).

总之，自心与法若未融契，仅具道貌之形相，则无实义可谈。

仅思维养护生命而为所依，则无意义。

In summary, if one's mind has not merged with the Dharma, with only a facade of the Dharma path, there is nothing worth discussing. With only the intention of nurturing and protecting this life, such kind of reliance is meaningless.

观修上师瑜伽，宜专一而祈祷。所做任何善行，皆缘为利一切

有情父母。所生任何苦乐、贤劣，皆观为上师之大悲。

Meditating on the Guru Yoga, you should pray one-pointedly. Whatever positive deeds you perform, the object should be to benefit all sentient beings who have been our parents. Whatever suffering or joy, good or bad takes place, view everything as the Guru's great compassion.

自明自现无执之界中，不改不作松缓而住，所生任何忘念，当

识其本面解脱，一切均成法性之游舞，虽不作毫许缘依相状之修，

然刹那亦不流于庸俗迷乱漂散之际。一切威仪于无散正念中，六聚

见闻等如何起现，皆修炼为无实幻化之妙力，并得中阴自在。

In the self-luminous, self-appearing state without any grasping, without altering or fabrication, rest relaxedly. When any thought arise, recognise its fundamental nature and liberate it. Everything will become the dance of dharmata, even though there is not the slightest effort (in sustaining a) object or form in the meditation, one does not get swept away by ordinary delusion for even an instant. All conduct is carried out in non-distraction and mindfulness. The six heaps- sight and sound and so forth- however it appears, are all a training in the energy of non-substantial illusion. Freedom in the bardo is attained.

总之，一切时处，任何所作皆成正法，众善回向菩提。若如是

行持，不但圆满上师之密意，且成教法之传人，既回报父母之恩，

二利任运自成，如是（之意）铭记心中，即使与吾亲遇，较此更胜

之教言亦无所说。故于一切时处当于心中修持。

To sum it up, at all times and places, all actions becomes the proper Dharma, all virtues are dedicated to Bodhi. If one practises in this way, it will not only fulfill the Guru's secret intent, but one will also become a holder of the transmission of the teachings, thereby repaying the parents' kindness, spontaneously accomplishing the two benefits (of self and others). Bear this (meaning) in your mind, even if one meets me personally, there is nothing more to say that is more sublime than this teaching. Therefore, at all times and places, practise in this way in your mind.

法王龙钦绕降波（无垢光尊者）著于刚日托嘎之山顶处。善也！

The Dharma King Longchen Rabjam (Drimed Ozer) composed this at the Gangri Togal mountain-peak. May it be virtuous!

此《究竟胜义之教言——精要明镜》由全知无垢光尊者著述，

含义深广，对实修具有极强的指导意义。若要真实辨清楚究竟功德

与相似见解之差异，唯有将文义付诸禅修，获得实际领受方能无误

理解。无论是释伽佛、印度八十大成就者，还是汉藏历代祖师均以

禅修证悟本体而承办自利利他的宏伟事业，我等唯有亦步亦趋、法

随法行、精进修持，那么离苦得乐的日子终将到来！

This "Advice on the Ultimate Definitive Meaning - Clear Mirror of Essential Points" was written by the Omniscient Drimed Ozer, its meaning is profound and vast, and it has a extremely great value for guiding practice. If one wishes to truly distinguish between the ultimate qualities and the view-points that only bear a semblance, then the only way is to saturate all of one's meditations with the meaning of this text. The flawless understanding can only arise after obtaining actual experience of this. Whether it is Buddha Shakyamuni, the eighty Mahasiddhas of India, or the past Chinese masters, they have all proceeded through meditation to realise the fundamental essence and have thus accomplished the glorious activities of benefitting self and others. We should likewise follow in their footsteps, practising the Dharma accordingly and exerting our diligence. Then the day of ending suffering and obtaining bliss will finally arrive!

愿一起众生均成就与无垢光尊者无别之虹光身！

May all sentient beings accomplish the same state of rainbow light body as Drimed Ozer!

Dharmadhatu SG

不相信无常正是业力沉重之表现
Not believing in impermanence is a sign of heavy negative karma

作者：普巴扎西仁波切
Phurpa Tashi Rinpoche

由于往昔我们没有长时间观想无常的缘故，即便现前观想无常，内心深处还是认为自己不会死，这种没有根据的力量一直牢牢地盘踞于我们的内心深处。因此虽然我们一遍一遍地听闻这个教言，但实际上观修无常还是在走个过程。每次都只是想一下：人身是难得的，寿命是无常的，有生有灭是大自然的规律，因此迟早都得死。因此虽然观想完了，但是实际当中还是坚信自己并不会马上就死。
As we have not spend much time contemplating on impermanence in the past, therefore even if we think about impermanence now, in the depths of our mind, we always think that we will not die. This kind of baseless conviction (that we will not die) has lodged itself firmly in the depths of our mind. Therefore, even though we listen to the teachings repeatedly, in actuality, we are just going through the motion of thinking about impermanence. Everytime, we are only able to think for a moment that human life is hard to gain, life is impermanent and the natural law is that of birth and cessation, therefore we are going to die eventually. Although we contemplate like that, but in fact, we still believe strongly that we are not going to die immediately.

为什么呢？因为上师您上次讲我们明天可能会无常，但今天我依然活得很好。去年您也讲无常，可是今年我也活得很好啊。因此上师虽然您次次讲，我也就次次听，但实际上我真觉得这两天我并不会死。
Why is this? "This is because when you Guru told us that it is possible for us to die tomorrow, but when tomorrow arrives, we are still alive and well. Last year when you taught us about impermanence, it turned out that this year i am still surviving quite well." Therefore although the Guru repeats many times but you still feel that for these few days at least you are not going to die.

当然，现前可能是这样，但是总有一天你就会觉得导师所传讲的一切都是客观真实的，那时恐怕就来不及了。细致想想，已经有多少亲朋好友从我们身边消失了？我想往昔他们也知道有生有灭是大自然的规律，也想到过死亡，但是由于无始以来所造罪业沉重的缘故，因此内心深处还是认为自己是不可能死的。可如今他们不都已变成一堆骨架和一堆骨灰了吗？
Of course, for the time being, it may be like that. But one day will arrive when you will feel that what the Guru has taught you is actually real and objective. But when that time arrives, even if you feel terror and fear, it will be too late. Please think carefully. How many close friends have already departed from us? I think for these people (who have died), they too must have felt that birth and death is a natural pattern of life, and they too must have thought before about death, but due to the heavy karma created from beginningless time, deep down in their hearts, they still felt that it was impossible for them to die. But now, isn't there only a pile of bones and ashes remaining from what they used to be?

如是这样令活着的人看见就会产生恐惧的形象，过两天就会发生在我们的身上，这是特定的事。因此无论你现前身于何处，我们都决定会要面对这么一刻。比如今天晚上你把头放在枕头上睡觉，也许明天早上可以幸运地醒来，但是总有一天，就再也无法醒来了。这一天迟早会到来。也许是今年，也许是明年，但无论如何五十年以后，你再怎么自欺欺人也必将面对这一客观的定律。那是不管你是否相信，是否理解，他一样在我们面前生效。
If simply witnessing (death) will create fear in those people who are still alive, remember that death will definitely happen to us after some time. This is certain! Therefore wherever you are now, we should be fully assured that we will have to face such a moment. For instance, tonight, when you place your head on the pillow to sleep, maybe you will be lucky enough to wake up tomorrow. But one day will come when you are no longer able to wake up. This day will come sooner or later. Maybe it is this year, maybe next year. No matter what, within fifty years, no matter how you deceive yourself, you will have to face this objective truth. It doesn't matter whether you believe or understand it or not, (death) will still operate its effect in our lives.

我们往昔也都在说自己业力沉重，那什么叫做业力？与正法相违的一切思想和行为就叫业力。因此观待一下自己在进入正法之时，与正法相违的情绪和行为是多还是少？若这样的情况很多，就说明业力沉重。
In the past, we always said that our karma is heavy. What is karma? All the viewpoints and conduct that run contrary to the authentic dharma are labelled 'Karma'. Therefore, you should examine yourself: after having started in the Dharma, are negative emotions and conduct that are contrary to Dharma still occuring frequently or only occasionally? If it happens frequently, then this means that our karma is heavy.

例如当我们在听闻无常的时候，内心深处还有一种没有根据的力量时时都在欺骗着自己，认为自己现前还不会死，这也正是业力沉重的表现。因为业力永远不会呈现为手持长矛，披头散发的魔鬼形象站在你面前对你说，他就是业力，业力永远不会如此呈现。
For example, when we listen about impermanence, our mind has some kind of unreasonable force that is constantly hookwinking ourselves. We believe that we will not die in the time being. This is also a sign of our heavy karma. Because karma will never present itself as a demon with long straggly hair holding a spear. To you, such a manifestation seems to be your karma, but karma will not present itself like this.

现前有些弟子回忆自己去年杀了一条鱼，前年杀了一只鸡，问这样的业力算不算沉重？从某种角度来说，你已经伤害了有情众生的生命，这当然是业力沉重的表现。但要记住的是，业力是否沉重并不在外在形象之上，形象是没有罪业的，而要反观自己的内心与行为是否与正法相违。
Presently, there are some students who recall that they killed a fish last year. Or killed a chicken last year. Are such karma heavy or not? From a certain perspective, having hurt the lives of sentient beings, of course this is a sign of heavy karma. But remember that whether karma is heavy or not does not depend on its appearance. Appearance by itself is not negative karma, instead, we should reflect on whether our mind and conduct has contravened the authentic Dharma.

因此当导师为你宣讲无常的教言，但你的内心始终无法真正面对这个现实，并且坚信自己还不会死，这就是业力沉重的一种表现。
Therefore when the Guru teaches you about impermanence, but your mind has no way to absorb this reality positively, and insists that you will not die, then this is an aspect of your heavy negative karma showing.

那么我们现前要如何才能打破这种业力？就要依历代传承祖师的教言，来打破这种认为自己不会的死的无有根据之思想。因此，要时时观想无常，这一点非常重要。
So how should we dissolve such karmic force? We should rely on the lineage's teachings to cut through this unfounded view that we will not die. Therefore, we should always contemplate on impermanence. This point is very important!

Dharmadhatu SG

普巴扎西仁波切 Phurpa Tashi Rinpoche

有时候由于不理解的原因，我们会觉得，解脱只是一个名词，好像与我们的生活、我们的世界没有关系，西方极乐世界也只是距离我们非常遥远的另一个时空。如果这样理解解脱，那么我们可能永远生不起追求解脱的坚定信心。

Sometimes due to a lack of understanding, we will think that 'liberation' is just a word that doesn't have any relation to our lives or our world. Sukhavati (Amitabha Buddha's pureland) is just another dimension that is extremely remote from us. If this is the way we understand, then we would forever be unable to generate the firm faith in seeking liberation.

一、解脱就是大自在

1, Liberation is great freedom and ease

那究竟何谓解脱？解脱的意义极其深广，虽然不是言语思维所能企及的境界，但若以我们现前常用的词句来描述，最贴切的说法即是获得永恒不变的自在。

Then what is 'liberation'? The meaning of 'liberation' is very profound, it is not a state that can be fathomed by ordinary language or thought. But going by our usual parlance, the closest way to describe it would be an eternal unchanging freedom and ease.

曾有一位居士问我，佛教最高的境界是什么？是不是长时间不起现粗大妄念，安住于平静状态，就是“佛教最高的境界”？我想这样的状态恐怕不是吧！色界、无色界天人可以于无念中安住六千、八千大劫，但并未超越轮回，因缘和合之时还会起现粗大妄念而堕落，这样的世间禅定可不是我们追求的目标啊！

Once, a layperson asked me, "What is Buddha's highest state? Is it to be in a state without thoughts for a long time, remaining in peace? Is that the highest state of Buddha?" I am afraid to say that this is not so! In the form and formless heavenly realms, the devas can remain without thought for 6000 or 8000 great eons, yet they are still unable to transcend samsara. When causes and conditions arise, they will still give rise to gross thoughts and fall from their state. This kind of worldly meditation is not our goal!

所谓的出世间禅定乃至我们所追求的解脱，也就是佛教最高之境界又是什么呢？站在生活的立场之上，就是当你在现实生活中无论面对何种境遇，成败、苦乐、得失、讥毁、赞誉等等，一切生活显现不会束缚你的内心。当你达到圆满自在之时，就是佛教最高的境界，他就是解脱！

Our goal for liberation is what is termed 'supramundane' or 'beyond worldly' meditation, this is the highest state of Buddha. When you are facing situations, whether success, failure, happiness, suffering, gain, loss, praise/fame, criticisms etc. all of life's appearances would not bind your mind. When you have reached such a perfect ease and freedom, then this is the Buddha's highest state. This then is liberation!

为了对解脱生起坚定的信心，我们必须首先知道什么是解脱，否则很可能缘木求鱼，一无所获。正如之前所言，从世间的词句之中我们已经知道，所谓的解脱就是可以获得永恒不变之自在。而当前我们不能形成圣者的最大过失，就在于时时被轮回牵着我们的身心而行走。换句话说，身心不自在就是凡夫。

In order to have a firm faith in liberation, we need to know what liberation is. Otherwise, it is like climbing a tree to catch a fish, nothing will be gained. Just as I've said, from the worldly terminologies, we already know that liberation is an eternal unchanging freedom and ease. And at the present time, the main problem causing us to be held back from becoming a noble being is because our bodies and minds are constantly constrained by samsara. In other words, if our bodies and minds are not free then we are ordinary beings.

二、凡夫不自在的种种显现

2. Various signs of a lack of freedom in ordinary beings

有时候我们可能会认为，在面对现实生活的时候已经很自在了。比如想站起来就站起来，想坐就坐，想吃喝就吃喝，不是很自在吗？不。细致想想，这一切都是被外缘牵着行走。

Sometimes, we may think that we are already very free in dealing with our real life. For example, when we want to stand, we can stand up; when thinking of sitting, we can sit down. If we think of eating, we can proceed to eat. Isn't that freedom already? No. If we think carefully, all these actions are still under the control of external conditions.

从生活的角度来说，生活呈现不同的形象而束缚着我们不同的情绪。生活如同导演，我们如同演员，导演让我们怎么演，我们就得怎么演，完全在导演的控制之中。比如，谁若在我们面前说了一句不好听的话，我们是不是立即就会被控制，不自觉地脸红、愤怒、甚至恶语相向？谁若在我们面前夸奖我们或者我们的孩子，我们是不是自然而然地欢喜，或者自以为善意地“谦虚”几句？这些“下意识”的反应来得太快，以至于我们还没意识到“被控制”，就已经完全缴械投降了。这种“被控制”的“自在”，正是烦恼、习气沉重的表现。现前我们就要转变这种状态，要把自己变成导演，我来控制一切，我要自己达到自在。

From the point of view of living, life presents different facets that lock us into different emotions. Life is like the director and we are the actors. What the director wishes us to act, we have to follow absolutely, we are under his power. Just like if anyone says something unpleasant to us, aren't we completely under its power, our face reddening without knowing it, anger and even vulgar language will ensue? If anyone praises us or our children, are we not also naturally pleased and joyful? Or we may just say some well-meaning words of humility? All these subconscious responses are too fast, so that we are not aware of being 'controlled', thus surrendering completely to our automatic responses. This type of 'enslaved' freedom is really a sign of heavy mental afflictions and habitual tendencies. Now, what we need to do is to reverse such a state and become our own directors. We should take control of everything and attain liberation / freedom.

若从梦境来说，我们现在时时被梦牵着行走，得不到自在。有些可能会说，我现前没梦了。但即便你没有梦，在梦中你还是不能做到自主，整个晚上没有梦，就说明你依然被无梦的状态而牵引。如果你认为能做到自在，那你能把无梦转变成有梦吗？现前做不到。相反，你又能把有梦转变成无梦吗？同样也做不到。我们现前能做的就只有等待着晚上入睡做梦之时，有梦，则跟随着梦境而漂泊，无梦，依然跟随着无梦而迷乱。是这样吗？若是，这就充分说明我们并不自在，这样的不自在可不是圣者的标志。若是自己能控制一切梦境，能自在地把有梦变成无梦，无梦变成有梦，获得自在的时候，就是佛教最高的境界。

If we talk about our dream state, then we are now always being governed by our dreams, with no freedom. Someone might say, but now i don't dream anymore. However, even if you have no dreams, you are still unable to have any autonomy/self-control in a dream. Even if the whole night is without any dreams, this still says that you are still being dominated by the state of no-dreams. If you consider that you are free, then why are you unable to transform the state of no-dream into a dream? Conversely, when a dream arises, can you transform it into the state of no-dream? Similarly one is unable to do this. What we are only able to do at this point is to fall asleep at night and drift according to our dreams if they arise, and to be in a state of confusion/ignorance if there are no dreams, isn't that so? If so, then this sufficiently says that we are still not free. This lack of freedom is not the mark of a noble being. If one is able to control all dream-states, transforming dreams into non-dream, non-dreams into dreams, having such level of control and freedom, then this is the Buddhism's highest state.

三、解脱的功德
The qualities of liberation

现前很多人在面对现实生活之时都觉得非常空虚或者烦恼，这些不悦意的现象都是被轮回乃至世间牵引的显现。当我们获得解脱、得到自在的时候，我们便可以自主安排世间的一切，而不再被世间所束缚。从这个角度当中就能知道，一切痛苦都源于不自在，现前我们行持一切善法的目的就是为了解脱而达到圆满的自在。这种圆满的自在境界用另一句话描述，就是永恒不变的快乐。
Nowadays many people feel very empty or have various negative emotions about their life. These unpleasant predicaments are due to being shackled by samsara or worldly displays. When we attain liberation and freedom, we will be able to handle everything in this world independently and not be confined by this world. From this point of view, we know that all suffering comes from the lack of independence or freedom. All our efforts now in practising positive deeds are for attaining this perfect freedom . This perfect state of freedom, to express it in another way, is an eternal unchanging happiness.

想一想，为何世间人视为最大痛苦的临终，历代高僧大德却可以喜悦面对？就是因为他们内心已经达到自在，此时所谓的痛苦和恐惧早已呈现为法界之庄严，西方极乐世界乃至光明刹土即在眼前。所以他们的喜悦是已获得自在的表现。
Think about it, why do the great masters of the past delight in facing death which is seen by ordinary people as the event of greatest suffering? That is because their minds are freed. So what is normally seen as suffering and fear manifests as the ornament of dharmakaya, and the western pureland of Dewachen, the clear-light pureland and so forth are before their eyes. Thus their joy is an expression of their attainment of freedom.

当获得解脱之时为什么会没有烦恼？因为此时已经断绝烦恼之根源。但是在还没有达到自在之前，我们离解脱还是极其遥远的。此时就应该依靠所传讲的四种厌离心即观人身难得、寿命无常、轮回过患与业之因果四共前行对轮回生起厌离，并且依它生起出离之心而去追求解脱之道。
When we are liberated, why is there nothing to be afflicted by? That is because we have severed the root of mental afflictions. However, before reaching this freedom, we are still very far from reaching liberation. At this point, we should rely on the teachings on the four mind-turnings and contemplate the precious human life, impermanence, flaws of samsara and karma cause-and-effect as the four common preliminaries to develop renunciation for samsara and seek liberation.

只有对轮回产生厌离，对解脱的功德利益产生信解，我们才能生起坚定的追求解脱之心。所以这些关于解脱的教言一定要铭记于心，并且一定要去细细思维。非常重要！
Only by having revulsion for samsara can we develop faith and understanding in the benefits of liberation. Then we will develop a firm mind in seeking liberation. So all these teachings concerning liberation should be kept deep in your heart, and repeatedly contemplated carefully. This is very important!