Mahakala Jenang Empowerment Teaching 2021-10-24
六臂瑪哈嘎拉隨許灌頂開示

無等北頂法王 果碩仁波切

六臂瑪哈嘎啦灌頂開示

2021年10月24日於尼泊爾圓滿法洲寺

今天法會的緣起是之前有些人提議要請仁波切講述《三主要道》裡的空性見，還有提到想請仁波切傳一下速救怙主六臂瑪哈嘎啦的口傳，後來又希望仁波切能夠傳速救怙主的隨許，因為這些緣起，遂有了今天的法會。

The origin of today’s Dharma assembly arose from earlier requests. Some people suggested inviting Rinpoche to teach on the “view of emptiness” from The Three Principal Aspects of the Path . Additionally, there were requests for Rinpoche to transmit the oral transmission of the Six-Armed Mahakala, known as the Swift Savior, and later for Rinpoche to bestow the Jenang initiation of the Swift Savior. Due to these causes and conditions, today’s Dharma assembly has come into being.

The Origin and Significance of the Six-Armed Mahakala Practice

六臂瑪哈嘎啦法門的緣起與簡介

我們就簡單介紹一下今天要傳授的六臂瑪哈嘎拉，也就是觀世音菩薩的傳承典故，最主要的緣起是因為觀世音菩薩過去往昔曾經發了大的誓願要度化一切眾生，經過多劫的度化眾生，他想大概眾生已經度盡，可是他查看了後，發現經過多劫度化眾生，眾生並沒有減少，所以他就心生退卻，想要退失菩提心，因為他覺得可能沒有辦法再利益眾生，眾生也度不完。

We will briefly introduce the Six-Armed Mahakala that will be transmitted today, along with the story of its lineage connected to Avalokiteshvara. The main origin lies in Avalokiteshvara’s past great vow to liberate all sentient beings. After countless eons of tirelessly working to benefit sentient beings, he thought that perhaps all beings had been liberated. However, upon checking, he realized that despite his efforts over many eons, the number of sentient beings had not decreased. Feeling disheartened, he began to consider abandoning his bodhicitta, thinking that he might no longer be able to benefit sentient beings and that their liberation was unattainable.

之前觀世音菩薩在初發心時曾立過誓言，若一切眾生未能脫離輪迴，將永住輪迴中度盡一切眾生，若違背此誓言，頭將碎裂成千片，所以當他要棄捨掉自己過去所發的誓願之後，他的頭就碎成千片，這時候他的根本上師阿彌陀佛就來到觀世音菩薩跟前講：「你不要退失你的菩提心。」鼓勵他應該要發更大的願來救度眾生，經過阿彌陀佛和十方諸佛菩薩的加持，觀世音菩薩變成千片的頭就合成十一面的觀音以及千隻手臂，醒來之後，從他的心間吽字就變現出六臂瑪哈嘎啦，就是速救怙主，這樣的化現，要來度化眾生。

Previously, when Avalokiteshvara first generated bodhicitta, he made a solemn vow: if all sentient beings are not freed from samsara, he would remain in samsara until every single being is liberated; should he ever break this vow, his head would shatter into a thousand pieces. Thus, when he decided to abandon his past vows, his head shattered into a thousand fragments. At that moment, his root guru, Amitabha Buddha, appeared before him and said, “Do not lose your bodhicitta.” He encouraged Avalokiteshvara to make an even greater vow to save sentient beings. Through the blessings of Amitabha Buddha and the Buddhas and bodhisattvas of the ten directions, Avalokiteshvara’s shattered head transformed into the Eleven-Faced Avalokiteshvara with a thousand arms. Upon awakening, the syllable HUM at his heart manifested into the Six-Armed Mahakala, the Swift Savior. This manifestation was created to liberate sentient beings.

如果需要以寂靜尊的本尊來度化的，就以寂靜尊來度化，如果需要以忿怒尊的形象來度化，那就以六臂瑪哈嘎啦——速救怙主的化身來度化，修持速救怙主的法可以去除所有的障礙，這是這個法最主要簡略介紹。

If sentient beings need to be guided by peaceful deities, they will be guided accordingly. If they require the wrathful form, they will be guided by the Six-Armed Mahakala, the Swift Savior. Practicing the Swift Savior’s Dharma can remove all obstacles. This is a brief introduction to the essence of this practice.

傳承的典故將儘量簡短的來說明，最主要這個法的傳承來自 (香巴噶舉大師) 瓊波內久 (ཁྱུང་པོ་རྣལ་འབྱོར)，他是一位已經證得雙運成就的大成就者，他向傳法的師長— (印度佛教大師) 梅吉巴 (Maitripa 1007-1085) 獻供了黃金，希望他能夠求得一個法，因為他覺得西藏的眾生常常受用不足，貧困，個性比較急，修法者的障礙比較多，他就向梅吉巴MEI JIE BA請求，有沒有不用太困難，不用修太久，不會太複雜的，能夠修持的法，要修共的成就時，自然可以生起不共的成就；如果要修不共的成就；那共的成就也會自然就獲得。

The story of the lineage will be explained as concisely as possible. The primary lineage of this Dharma comes from the great (Shangpa Kagyu) master Khyungpo Naljor (ཁྱུང་པོ་རྣལ་འབྱོར), who had already attained the supreme union of wisdom and compassion. He offered gold to his teacher, (Indian mahasidda) Maitripa (1007-1085), requesting a teaching. Observing that sentient beings in Tibet often suffered from poverty, scarcity, impatience, and numerous obstacles in their practice, he asked Maitripa for a Dharma that was not too difficult, did not require long practice, and was not overly complex. He sought a practice where, when cultivating common attainments, uncommon attainments would naturally arise, and when cultivating uncommon attainments, common attainments would also be achieved effortlessly.

然後能夠迅速遠離貧困，去除障礙，只要修就能夠快速獲得成就的法，因為這個因緣，梅吉巴 Maitripa 就把六臂智慧怙主的法傳給瓊波內久這個大成就者，此大成就者後來就把這個法在西藏裡面傳出來，此法大概是這樣傳承過來。

This Dharma could swiftly help practitioners overcome poverty and remove obstacles, allowing them to quickly achieve attainments through practice. Due to this connection, Maitripa transmitted the Dharma of the Six-Armed Wisdom Protector to Khyungpo Naljor. This great master later spread this Dharma throughout Tibet, and this is how the lineage has been passed down.

六臂智慧怙主他是以護法做顯現，他跟一般世間護法不一樣，他是一個大乘不共的護法，他可以說是觀世音菩薩大悲自性的顯現，所以對於自心生起慈悲心具有加持力，現在為了求得這個法，我們先要獻供曼達，將自己累世所有的善行功德以及身語意等等都化現成最美好的事情，以曼達的形式來做獻供以求得這個法，接下來就是獻供曼達。

The Six-Armed Wisdom Protector manifests as a Dharma protector, but he is different from ordinary worldly protectors. He is an uncommon Mahayana Dharma protector, embodying the compassionate nature of Avalokiteshvara. Thus, he has the power to bless practitioners in generating compassion within their minds. In order to receive this Dharma, we must first offer a mandala, transforming all our accumulated merits, virtuous actions, and body, speech, and mind from countless lifetimes into the most sublime offerings. We now proceed with the mandala offering.

Foundation, Path and Result of Buddhist Practice

佛教修行的基、道、果

先跟大家問候吉祥如意。今天法會開始，一定要修正動機，我們求法獲得隨許傳承一開始的動機非常非常重要，龍樹菩薩六十正理論中提到:「此善願眾生，集修福智糧；獲得由福智，所出二殊勝。」

First, I wish everyone auspiciousness. At the start of today’s Dharma assembly, it is essential to correct our motivation. The initial intention with which we seek the Dharma and receive the transmission is extremely important. In Nagarjuna’s Sixty Stanzas of Reasoning , it is said: “Through this virtue, may sentient beings gather the accumulations of merit and wisdom; through merit and wisdom, may they attain the two supreme results.”

我們所要獲得的安樂是永恆不變的安樂，而消除痛苦也不僅只是短暫的消除痛苦，而是要永遠的消除，先了解基的內涵之後，才能了解道的內涵，最後才能獲得佛陀果位(基道果)，基的部分，就是我們瞭解一切法從世俗諦而言，它是由緣起所生的，因此我們必須從世俗諦方面瞭解業果無誤的道理，深信業決定理的這個道理。

The happiness we seek is eternal and unchanging. We seek not merely temporary but permanent elimination of suffering. To understand the path, we must first comprehend the foundation, and only then can we ultimately attain Buddhahood (basis or foundation, path, result). Regarding the basis or foundation, we understand that all phenomena arise dependently according to conventional truth. Therefore, we must deeply understand and believe in the infallible law of cause and effect, recognizing that virtuous actions inevitably lead to happiness and non-virtuous actions to suffering.

何謂對業果無誤? 就是瞭解行善必定獲得樂果，造惡必定會得苦果的這個道理無誤；另外，基的部分，必須瞭解一切法勝義諦的內涵，是一切法沒有絲毫的自性，所以我們要了解法在基的部分，它在世俗諦上面是符合緣起的，在勝義諦上面是無自性的。

What does it mean to correctly understand cause and effect? It means fully comprehending that virtuous actions inevitably bring happiness and non-virtuous actions bring suffering. Additionally, regarding the foundation, we must understand the ultimate truth (ultimate reality)—that all phenomena lack inherent existence. Thus, we need to recognize that phenomena are dependent on causes and conditions at the level of conventional truth, while being devoid of inherent nature at the level of ultimate truth.

如果瞭解基的內涵，那麼在道的修持部分就很自然的會按照基的內涵去修持，比如說成熟自己的相續，發了菩提心之後，修學佛子行，佈施持戒，忍辱等等六度萬行，為什麼會很自然就去修學這個內涵，原因是因為認知基的內涵就是行善必定得善果的道理。

If we understand the foundation, then practicing the path naturally aligns with this understanding. For example, after maturing our mental continuum and generating bodhicitta, we naturally engage in the practices of a bodhisattva, such as generosity, ethical discipline, patience, and the other six perfections. Why does this happen so naturally? It is because we recognize that the foundation teaches the principle that virtuous actions inevitably lead to positive results.

不僅如此，對於道的修持部分，因為在基的部分，瞭解一切法是無自性的，所以會在空性正見上去修持，因此圓滿的去修持世俗諦的內涵，最後的結果就是可以獲得佛的色身，就是世俗諦，福德資糧圓滿可以獲得色身的果位。

Moreover, in practicing the path, because we understand from the foundation that all phenomena lack inherent existence, we focus on cultivating the correct view of emptiness. By fully practicing the aspects of conventional truth, we eventually achieve the Buddha’s form body (rupakaya), which arises from the perfection of merit.

法身可以靠著空性正見的修持圓滿勝義諦；就是智慧資糧圓滿而證得法身，以這樣的方式就可以證得圓滿的智慧資糧和福德資糧，而證得佛的果位，獲得究竟的安樂，所以想獲得佛陀果位，必須了解基、道、果的內涵。

The truth body (dharmakaya ) is attained by perfecting the ultimate truth through the cultivation of the correct view of emptiness, which completes the accumulation of wisdom. In this way, by perfecting both wisdom and merit, one attains Buddhahood and achieves ultimate happiness. Therefore, to attain Buddhahood, it is essential to understand the content of the foundation, path, and result.

要獲證佛的色身和法身，必須修持道並且結合方便和智慧的修持，我們無始劫來流轉輪迴，要修持這樣的道必須具有殊勝的人身，我們此生已經獲得殊勝的人身，又值遇了佛法，特別是值遇了大乘的佛法及可以傳達佛法的善知識，因此內心裡面要生起把握此良機，不要再延遲，要把握現在認真修持，對於修行的過程當中各種的障礙希望予以排除，能夠成就圓滿順緣的一切的資糧，一切能夠順利如意，為了這樣的目的而來求速救智慧怙主的隨許，要有這樣的發心動機來受這個法。

To attain the form body and truth body of a Buddha, we must practice the path, combining skillful means and wisdom. Having wandered in samsara since beginningless time, we now possess a precious human life, have encountered the Dharma, and specifically the Mahayana teachings, as well as qualified spiritual teachers. Therefore, we must seize this opportunity without delay and commit ourselves to diligent practice. We should aspire to remove all obstacles and accumulate the necessary favorable conditions for smooth progress on the path. With this purpose in mind, we seek the Jenang initiation of the Swift Wisdom Protector, and we should approach this teaching with such motivation.

接著要跟著念誦祈求隨許的祈請文。觀想上師為本尊，跟著念。剛剛講過我們這個是大乘的佛法，因此必須生起大乘的發心，必須從剛剛所講的要生起為利一切有情眾生而證得佛菩提的這個目的來發起菩提心，來念誦受菩薩戒的願文。

Next, we will recite the prayer requesting the permission initiation. Visualize the guru as the yidam deity and follow along. As previously explained, this is Mahayana Dharma, so we must generate the Mahayana motivation. From the earlier explanation, we must generate bodhicitta—the aspiration to attain Buddhahood for the benefit of all sentient beings—and recite the vow of taking the bodhisattva precepts.

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剛剛念誦兩遍發菩提心文，接下來第三遍跟著念誦完後，要在內心生起—如果過去沒有受過菩薩戒，現在已經得到了菩薩戒；如果過去受了菩薩戒，有衰損的，要將它恢復。如果有好好持守的，要讓它更加增長。

We have just recited the bodhicitta aspiration twice. After completing the third recitation, we should generate in our minds the following: If we have not previously received the bodhisattva vows, we now receive them. If we had previously taken the bodhisattva vows but they have weakened, we restore them. If we have been upholding them well, we strive to further strengthen them.

總而言之，內心要生起為了利益一切有情眾生，我要修持方便—慈悲心，菩提心。智慧—空性正見，最後來獲證圓滿菩提，然後行一切菩薩佛子行，如理的來修持，這樣來思維。

In summary, we must generate in our hearts the resolve to benefit all sentient beings by practicing skillful means—compassion and bodhicitta—and wisdom—the correct view of emptiness. Ultimately, this will lead us to attain perfect enlightenment, and we will engage in the practices of a bodhisattva in accordance with the Dharma. Reflect deeply on this.

在內心思維心續已經生起了清淨的菩提心。

Within our minds, reflect that our mental continuum has now given rise to pure bodhicitta.

灌頂過程(略)

(The empowerment process is omitted.)

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