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让我们只是去体会和庆祝这个全然赤裸的时刻 | 11月19日月食期间宗萨钦哲仁波切开示

骑着蓝色狮子Blue Lion 2021-11-21

11月19日这个星球上发生了六百年来持续时间最长的月偏食。在全球《普贤王如来祈愿文》线上诵读活动中，宗萨钦哲仁波切的出现，宛如明月。他首先进行了开示，然后亲自念诵了《普贤王如来祈愿文》。他将无限的慈悲和智慧，印在我们心中的明月上。以下是仁波切开示录音及中文稿。

∙ 宗萨钦哲仁波切开示音频及中文稿 ∙

“......我们不知道如何去利用它、使用它，我的意思是，且不说如何去利用，我们甚至不知道如何去理解这个特别的时刻。但不管怎么说，月食，这似乎是数十亿人都认同此刻正在发生的现象，仅仅这点就必定让这个小时非常特殊了。并且，我们现在所念诵的《普贤王如来祈愿文》它非常特殊，因为没有祈请人。通常念诵祈愿文时，可以说都是我们在向佛祈请，对吧？然而这个祈愿文是佛在祈请，但他没有向任何人祈请，他就只是念祈愿文。当然，我想这是我们所能做的最好的表达了。

没有祈请人，没有祈请对象，没有祈请文，当我们提到佛的境界时，所有这些都不存在。但是，为了利益和唤醒像我这样的众生，我们如此习惯于使用祈请文、祈请人（主体）、祈请对象（客体）所有这样的语言，因此，一如既往，佛出于慈悲，在这个密续的法本、大圆满密续的法本里，使用了「祈愿人」这个词。当然，你们当中很多熟悉大圆满教法的人，都知道普贤王如来是谁。对于那些不熟悉密续教法、特别是不熟悉大圆满教法的人，有关普贤王如来最好的类比，我想可以用一个词来表达，就是如来藏，也即佛性。

所以从某方面来说，这是一个由佛性念诵的祈愿文。这个佛性在哪里呢？就在我们之内，且一直都在。甚至当我讲话、当你们在听我讲话，或甚至你们没有在听、分心散乱，这个佛性都没有离开，也不曾减少一分。甚至你一再地念诵祈愿文，这个佛性也不会增添一分或变得更好。这个佛性、这位普贤王如来，总是与我们同在。

它不是以眼睛、耳朵、鼻子、脸、手脚等的形式〔显现〕，也不是像空间或天空一样什么都没有。我经常说，它就像典型的悖论，「既存在，又不存在」；这是我们需要勇气去体会的。这不是神话，这不是故事，这不是传奇，这是你一直都有的。因为不知道这一点，所以我们沉浮游荡在这无尽的焦虑、纠葛、希望、恐惧等等等等中。

了知的那一刻，你就解脱了。当然，如果你全然了知，你获得解脱，并且不再回到纠缠的状态。但对我们很多人而言，哪怕只能安住此刻，哪怕只能短暂安住在这个状态，我们也在那个当下获得了某种程度的解脱。所以接下来，我会读诵这个祈愿文，读诵的时候，我会试着不带任何判断、希望、恐惧，试着不因外境而分心。你们也应该就只是聆听，就只是体会这个你拥有的、不间断的知道，也就是觉知。你拥有这个觉知，我们所有人以及每一个众生都拥有。我们当中有些人是如此的幸运，得知我们拥有这个觉知。因此，让我们只是去体会和庆祝这个全然赤裸的时刻。现在我开始读诵。"

接下来，仁波切开始念诵《普贤王如来祈愿文》...

念诵结束...。宗萨钦哲仁波切继续说：“好的，让我们继续念诵祈愿文。也让我们试着把机会让给我们所拥有的这个最美丽与最强大的东西。”

很多朋友感叹昨天活动中播放的英文版唱诵，空灵而有力。聆听时，仿佛沐浴在清净完美的普贤王如来世界里。在此，我们与大家分享两种不同唱腔的英文版《普贤王如来祈愿文》。

∙ 宗萨钦哲仁波切念诵 ∙

∙ 普贤王如来祈祷文-英文版-A ∙

(作曲：Harry )

∙ 普贤王如来祈祷文-英文版-B ∙

（作曲：Richand)

普贤王如来祈愿文

吙（huō）

显空轮涅诸幻相　一根二道二因果

觉与无明所化现　普贤如来广大愿

令一切融法界宫　速证圆满佛陀位

真如体性本无为　法尔自在绝妙境

原本轮涅无此名　觉了法尔即佛陀

众生无明堕轮回　普愿三界诸有情

证得离言真实义

普贤如来如实曰　真如本性离因缘

法尔原本自在智　内外增减过犯无

失念暗垢无挂碍　故尔自显离染垢

自性原本清净住　三界纵恶亦无惧

五欲爱执无贪恋　觉显无别自然智

自性明空无挂碍　本净无色无五毒

根本自性具五智　于此五智圆满境

自显五智如来佛　广大无量智慧中

显现寂静四十二　勇猛五智威光力

显现六十饮血尊　本体元明未迷失

我即原始本初佛　悲心发起广大愿

轮回三界有情众　了知自然本觉明

直至圆满无量智

我之化身无间断　刹那化现无量尊

一切所求善调伏　我发广大悲宏愿

三界轮回有情众　六道苦厄悉解脱

众生无始无明故　迷失根本之自性

无知失念住黑暗　此即无明轮回因

从彼惊恐闷绝中　念动惊醒生怖畏

故起自他贪嗔执　习气熏染渐增长

世间习性随生起　五蕴炽盛苦恼逼

五毒恶业无间断　众生迷惑之根源

即是无明与失念　由我普贤广大愿

一切皆明自心性

俱生无明蔽本觉　失念迷蒙散乱心

诸相分别因无明　自他二取执为实

俱生分别与无明　即是众生颠倒因

由我普贤广大愿　令诸轮回有情众

消除失念之黑暗　清净能所二取执

了知真实自心性

心著二执起犹豫　生起微细贪著心

习气深重令增长　食住衣财及伴侣

亲友眷属五欲等　贪著欲乐炽热恼

彼令世间惑幻生　由是二取业无尽　

贪欲果报成熟时　投生贪恼饿鬼中

常受难忍饥渴苦　由我普贤广大愿

普令贪欲诸有情　不舍外来贪欲境

不著贪欲生起处　自心安住本明觉

真实觉了松坦住　得证胜妙观察智

外境所显诸幻相　念动微细怖畏生

仇怒习气增长嗔　忿起杀害怨敌心

嗔忿果报成熟时　长受地狱苦煎熬

由我普贤广大愿　普令六道诸众生

嗔忿猛烈增长时　自心放松莫取舍

真实觉了松坦住　得证胜大圆镜智

由于自心起傲慢　于他生诸竞争心

如是猛烈盛傲慢　自他争斗起苦恼

彼业果报成熟时　暂生天道报尽堕

由我普贤广大愿　令傲慢心诸众生

自心放松明心性　真实觉了松坦住

得证胜平等性智　

二取执实染习气自赞毁他痛苦业

增长争斗嫉妒心投生杀戮罗刹道　

报尽堕入地狱中由我普贤广大愿　

嫉妒争斗生起时莫起怨恨心松坦　

真实觉了宽坦住得证胜成所作智

失念不正及散乱　昏沉迷糊及忘失

昏睡懈怠愚痴者　果报畜生无依怙

由我普贤广大愿　令心愚痴黑暗者

显露净心住正念　得证法界体性智　

三界所有诸众生　真如体性与佛等

失念故成颠倒因　不断造诸无义业

犹如梦幻投六道　我即原始普贤佛

化身调伏六道众　由我普贤广大愿

令诸众生一无余　皆得成就法界中

阿吙！

具慈瑜伽大力者　了知自明离惑幻

已发如是广大愿　闻此誓愿诸众生

于三世内必成佛　尤于日蚀月蚀日

风灾雷暴地震时　冬至夏至或年节

自身观修为普贤　敬诵此愿于众前

令诸三界有情众　由彼瑜伽行者愿

灭苦解脱生死海　获证究竟佛陀位

（原始本初佛普贤王如来为度六道一切有情众生，发不可思议胜妙大愿，使一切有情众生不由自主，超脱轮回，即可成佛。功德无量。尤其在不吉祥、遇动、大灾大难或高山风口、江海岸边、众生聚集处念颂大愿文，极其殊胜，无量功德，众生听闻后三世之内即可成佛。）

The Aspiration Prayer of Samantabhadra

Everything in saṃsāra and nirvāṇa that can possibly appear

has a single ground, two paths, and two results—

the miraculous displays of awareness and unawareness.

Through the aspiration prayer of Samantabhadra,

may all awaken in a fully perfect manner

in the palace of the dharmadhātu.

The ground of all is unconditioned—

the self-arising, inexpressible, vast spaciousness

without the names “saṃsāra” or “nirvāṇa.”

The awareness of just this is buddhahood;

unaware, sentient beings wander in saṃsāra.

May all beings of the three realms

be aware of the reality of the inexpressible ground.

I, Samantabhadra,

am aware that this very reality of the ground

without causes and conditions is self-arising within the ground,

unaffected by the flaws of outer and inner, superimposition and denial,

and untainted by the stains of the darkness of mindlessness.

Therefore, self-appearances are not blemished by any flaws.

Within self-awareness resting in its seat,

there is no fear, even if the threefold existence is destroyed,

nor is there attachment to the five sense pleasures.

In nonconceptual self-arising mind,

neither solid forms nor the five poisons exist.

The unceasing dimension of awareness’s lucidity

is of a single essence and yet displays as five wisdoms.

The five original buddha families spring forth

from the maturation of these five wisdoms.

Through wisdom’s fully unfolding from that,

the forty-two buddhas originate.

Through the dawning of the dynamic energy of the five wisdoms,

the sixty blood-drinkers come to life.

Therefore, ground awareness is never deluded.

Since I am the original buddha,

through my aspiration prayer,

may all sentient beings cycling through the three realms

recognize the face of self-arising awareness

and fully unfold great wisdom.

My emanations form an unceasing stream,

unfurling as inconceivable billions

and displaying as a vast array of suitable guidance.

Through my compassionate aspiration prayer,

may all sentient beings cycling through the three realms

leave the six kinds of existence behind.

At first, since deluded sentient beings

do not dawn as awareness in the ground,

they are absolutely mindless and oblivious.

Exactly that is unawareness, the cause of delusion.

From within that vacuous swoon,

a fearful vague cognizance stirs.

From that, self and others as well as enmity arise.

Through the gradual blossoming of latent tendencies,

saṃsāra unfolds, taking its natural course.

Due to that, the five poisons of the afflictions flourish

and their karmas become an incessant flow.

Thus, the ground of sentient beings’ delusion

is mindless unawareness.

Hence, through this aspiration prayer of myself, the buddha,

may all recognize awareness itself.

Connate unawareness

is mindless oblivious cognizance.

Imaginative unawareness

is the clinging to the duality of self and other.

This twofold connate and imaginative unawareness

is the ground of delusion of all sentient beings.

Through this aspiration prayer of myself, the buddha,

may all sāṃsaric sentient beings’

darkness of dull mindlessness be dispelled,

their mind of dualistic clinging be translucent,

and their awareness recognize its own face.

The mind of dualistic clinging is doubt:

from the arising of subtle fixation,

dense latent tendencies gradually unfold.

Be it food, wealth, clothing, places, companions,

the five sense pleasures, or beloved relatives,

we are tormented by our attachment to what seems attractive.

These are mundane delusions:

the karmas of perceiver and perceived are never exhausted.

When the results of clinging ripen,

we are born as hungry ghosts tortured by craving—

how pitiful is our hunger and thirst!

Through this aspiration prayer of myself, the buddha,

may sentient beings full of attachment and clinging

neither cast out the torment of desire

nor welcome the craving of attachment,

but may awareness take its very seat

through letting mind relax in its own state

and may discriminating wisdom be attained.

A subtle mind of fear stirs

around the appearance of external objects.

Thus, the unfolding of hatred’s latent tendencies

leads to powerful enmity, beating, and killing.

When the results of hatred ripen,

oh, how we suffer through being boiled and burned in hell!

Through this aspiration prayer of myself, the buddha,

when fierce hatred flares up

in all sentient beings of the six realms,

may it relax in its own state without adopting or rejecting,

may awareness take its own seat,

and may lucid wisdom be attained.

Our own mind being haughty,

it vies with others and puts them down.

Through the arising of intense pride,

we experience the suffering of fighting and struggling with others.

When the results of those actions ripen,

we are born as a god experiencing transition and downfall.

Through this aspiration prayer of myself, the buddha,

when sentient beings give rise to such haughtiness,

may they let their mind relax in its own state,

may awareness take its very own seat,

and may the wisdom of equality be realized.

Triggered by the latent tendencies of rampant dualistic clinging,

the competitive mind of fighting and struggling blossoms

from the pain of praising ourselves and disparaging others.

Being thus reborn in the asura realm of killing and slashing,

we take a deep plunge into the realms of hell.

Through this aspiration prayer of myself, the buddha,

when a competitive mind, fighting, and struggling dawn,

may we not entertain enmity but let it relax in its own place,

may mind take its very own seat,

and may the wisdom of unimpeded enlightened activity be.

Mindlessless, indifference, distraction,

obtuseness, dullness, forgetfulness,

unconsciousness, laziness, and bewilderment

result in roaming as animals without any shelter.

Through this aspiration prayer of myself, the buddha,

may the radiance of lucid mindfulness shine

in the darkness of our bewildered dullness

and may nonconceptual wisdom be attained.

All sentient beings of the three realms

are equal to myself, the buddha, the ground of all,

but for them it became the ground of mindless delusion.

Right now, they engage in meaningless activities,

with the six kinds of karma being like delusions in a dream.

I, however, am the primordial buddha.

In order to guide the six kinds of beings through emanations,

through this aspiration prayer of Samantabhadra,

may all sentient beings without exception

become awakened in the dharmadhātu.

A HO

From now on, whenever mighty yogic practitioners

make this powerful aspiration prayer

within self-luminous awareness free of delusion,

all sentient beings who hear it

will fully awaken within three lives.

During solar or lunar eclipses,

when clamor or earthquakes happen,

at the solstices, or at the turn of the year,

if we let ourselves arise as Samantabhadra

and recite this prayer within the hearing of all,

through the aspiration of us yogic practitioners,

all sentient beings of the three realms

will gradually become free from suffering

and then swiftly attain buddhahood.

This is the nineteenth chapter from The Tantra that Teaches the Great Perfection as Samantabhadra’s Unobstructed Awakened Mind, which teaches that through making this powerful aspiration prayer, all sentient beings cannot help but awaken.

（Dr. Brunnhölzl is a teacher, interpreter, and translator in the Tibetan Buddhist tradition. Originally

trained as a medical doctor, he studied Tibetan language and Buddhist philosophy at the Marpa Institute

for Translators in Kathmandu, founded by Khenpo Tsultrim Gyamtso Rinpoche. He also studied

Tibetology, Sanskrit, and Buddhology at Hamburg University. Since 1989, he has been a translator and

interpreter from Tibetan, English, and Sanskrit. He is presently involved with Nalandabodhi and the

Nitartha Institute as a teacher and translator. Dr. Brunnhölzl received the 2019 Khyentse Foundation

‘Outstanding Translation Award’.）