按類別存檔： 金剛乘學會

《福德法幢　劉上師紀念文集》 新書發佈會致詞

《福德法幢　劉上師紀念文集》總編輯　許文筆／文

黎上師、劉教授及各位金剛乘學會前輩午安，今天很榮幸能到香港金剛乘學會，參與《福德法幢　劉上師紀念文集》的發佈會。

首先，感謝袁國華博士的介紹，　黎上師與劉教授的信任，將編輯《福德法幢　劉上師紀念文集》的職責交給個人。個人對民初的精彩人物總是非常好奇與感佩，尤其在宗教人文思想上的人物，總是帶給後代人們便多學習效法的行跡與故事，所以一聽此訊息，雖然從未與　劉上師認識，卻很樂意承事這總編的工作，而從未謀面的　黎上師與劉教授的能如此無條件的信任與幫忙，他們的胸懷廣大，更可明證　劉上師教導子弟的能力與遠見。

其次，感謝各位協助之學會師兄們，整個紀念文集有二冊，一本為《福德法幢　劉上師行跡教示略傳》，搜集編寫　劉上師此世之修行與弘傳之行儀和教法，一本為《知報廬文稿漫存》，為　劉上師親筆所寫的詩文，觀之可見上師之情志。行跡略傳的部份，感謝台港二地跟隨　劉上師多年的弟子們之協助，讓個人在訪談間能見　劉上師的修持教化之德行。文稿漫存則因劉上師親筆所書，行草字體具風格，典故文章自然成篇，非親近常見其字體者，無法在短期間全然解出，故蒙劉教授家人及黃會長等人，才勉強摘選世出世間之代表性詩文，以現在常用之明體字編輯，並留有上師親筆詩文，對照參見期望讀者能隨順入　劉上師之詩情文志中。

最後，感謝楊東賢師兄、林雪芬師兄、黃毅英會長及台灣香港各地幫忙校稿之師兄們，沒有你們的幫忙，無法成事；更感謝葉若蒂美編的盡心盡力的設計編排，否則書稿想要呈現的質感風格就無受達成，最後感謝　劉上師及　黎上師潤物無聲的加持，讓文集順利出書，才有今天的發表會，謝謝。

眾志成城，成事須眾人的力量，故須感恩感謝，然在文集中仍有遺憾，就是未能將　劉上師的文稿漫存全部編輯成現代明體字，方便現代及後人了解這樣的精誠儒雅的人物。總是感到猶有未盡之處。然才情淺薄是個人的不足所致，故期望將來學會師兄們能將之完成。

周穎聖／圖

因應於時代變遷，各傳承教法廣為流傳在漢地，在這些傳法中多少有些爭議，或只是徒留灌頂結緣，而未能有系統的教法讓漢地弟子能完整修行。藏傳佛法的傳入漢地的貢獻，除了西藏的上師活佛外。漢人傳法中有個人認為在教法的實踐與教法，最有體系與完整的是　劉上師與陳健民上師，但在因應漢地因緣而傳法上，則屬　劉上師最為恰當。

劉上師至印度承接敦珠法脈後，先後在香港與台灣建立金剛乘學會，教授漢地弟子有次第的修行甯瑪派密法傳承，學會中以「發菩提心，正見正知，嚴守戒律，精進修持」為原則，又廣傳靜坐法令弟子身心健康，密法觀行成就，可說即符合釋迦佛的教法精神，又能體現密法果位修行的路徑，同時順應漢地文化的傳統，使得學會在傳法上嚴謹無異，可說是藏傳教法漢地化的第一人。又透金剛乘季刊及密教文化出版社的弘傳，令有興趣與藏傳密法者，能建立正確的密法見地，減少不必要的錯誤認知，是以　劉上師及金剛乘學會的頁獻是令人讚嘆不已，在讚嘆之餘，更期待學會在　黎上師的帶領下，能更加興盛，使學密法者有更大的成就，尤其在現今的末法紛亂，謗法毀法的時期，各位學會師兄們更是責無旁貸，應積極承事在　黎上師的領導下，更加努力弘法以報師恩，其使大家共勉之。

敬祝　各位世出世法皆成就，謝謝。

佛教修學體系的建設與反思 (Reviewing the Teaching Systems of Buddhism)

黎日光

前言

佛法起源於印度，傳播到亞洲以至整個世界發輝異彩。於東亞地區而言，佛法約分為漢傳、南傳、藏傳三支，南傳以弘揚元始乘為主，漢傳大乘共有八宗（律宗、三論宗、淨土宗、禪宗、天台宗、華嚴宗、法相宗、密宗。），而藏傳則以金剛乘統攝大乘及密乘，揉合了印度晚期大乘佛法、密乘教法與漢地佛法（如禪宗）之精要，集各家之大成，開示即身成佛之道路。

佛法流傳至今面對應該如何現代化以應眾生之機，更要面對如何方能調伏、教化現代人而不被世俗化的問題，這是各宗各派都不能迴避的事實。要解決這二而一的問題，我們應該先反思和理順佛法本身的宗旨，緣起和演變。從中看清楚現代佛教修學的體系應該如何建設。

信念與皈依

佛陀橫空出世，於一生中，超凡入聖，示現於此五濁惡世乃能成佛，歸根究底是要眾生明白生、老、病、死，見思煩惱是苦；輪迴於六道中，其實更苦。應該修行，以求解脫，最終好像祂一樣成佛。

對安於逸樂此生的眾生，說以生死無常而驚醒之：
有生必有死，死必定至，而死時不定，死後不能帶走一針一線，只有業力隨身。每日醒來，當應感恩，因為並未一睡不起。死後由於過往生中所作、業力所驅使於六道中流轉生死，有如火宅中人！

這是生命的實相，明白了這一事實，更要知道人身難得，佛法難聞，應該對佛陀和祂教授的解脫法門生起信心，精進修行。論中之王-龍樹菩薩之《大智度論》云：「佛法大海，信為能入，智為能度」。三寶的角色是教導、警覺，開悟還從自心！而信心的出現，是對生死的恐懼、困惑驅使我們改變，例如李連杰先生在面對海嘯後的大轉變，全身投入佛事、慈善事業。眾生要找尋依怙者，如子覓母，不論元始乘、大乘和金剛乘都以佛陀、 祂的教法及其僧伽聖眾為皈依的對象，金剛乘以重視修持故以尋找心靈的導師為一切的開始—根本上師，故作四皈依、皈依上師、佛、法、僧。以上師身為僧寶、上師語為法寶、上師意為佛寶。其中更有不同層次的、對自性的皈依。密宗皈依之對象—三寶：佛、法、僧，三根本：上師、本尊、空行，三身：法、報、化—非為九種不同之實體，乃為勝義皈依之九種互相依存相連而不可分離之相面。

法身是眾生之勝義自性，自性空然具足一切功德，遍滿而非一般所能覺知。法身為一切之本—法身母也，法身猶如水晶般乃展現一切法之根本。

報身是法身之清淨、自生、不斷顯現。金剛乘行人觀其本尊為報身相，然直至修持極深且極清淨時，報身方於其心中自然顯現。報身比擬為水晶內發放虹光之潛能，為能作如是展現之能量。

化身乃覺者為利益有情從無礙大悲中生起之應化身。以凡夫無法感知法身與報身，化身相較粗顯故能為眾生之五官及意識所感知。故化身之顯現猶如經水晶發放而出之虹光。

啟發現代人作出此等思維，厭惡俗世煩惱，欣悅佛陀清淨圓滿的三身成就、法界，從而皈依佛教，生起學佛之心，是最基本的傳教工作。

發心

元始乘行人，為求從輪迴生死中解脫，發出離三界之心。這亦是三乘共有的心態。不過此心以自利為主，而佛陀在成道時觀見六道有情過往生皆為父母，故此教人發大悲心，希望眾生亦能得到解脫。如是，便稱為大乘，菩薩乘。此乘行人於世間眾生發慈悲喜捨四無量心。自利利他。除了一生一世的分段生死，需要出離解脫，佛陀教法的深義，更開顯了變易生死，也就是心念的起伏，使我們意亂情迷，於每一念中經歷六道生死。要從變易生死中解脫，便要證悟清靜圓滿的覺性，如佛所覺，因此而發的心願便是要成就清淨圓滿大悲大智的無上正等正覺，成就佛陀的果位，這菩提願心是大乘行人、金剛乘行人所必須具有的、自利利他之心。現代人的智慧高，有環保意識，危機感強，理解力亦強，對各乘的發心不難理解，只是長遠心難得，容易退轉。故這些應該用戒律和誓句來管束。在教授中隨宜傳五戒十善便十分重要了！三年、五年才傳一次菩薩戒，亦實在不足。

以戒為師

不同層次的發心，要用不同程度的戒律和誓句來規範，令這發心不會偏差或者入於錯道。元始乘以出離心為主，所依是別解脫戒：在家居士眾要守「五戒」，出家眾則有沙彌「十戒」，正學女「六法」，比丘「二百五十條」，比丘尼「三百四十八條」，重在身口二門。大乘與密乘發菩提心，四無量心，持菩薩戒，守四宏誓願。大乘戒律，以心為主，十重四十八輕，無論在家出家，發大乘長遠心者皆當受持。身口二門為利他故，可以方便開許。心則不能有絲毫損他之念。別解脫戒之受持，盡形壽；菩薩戒是直至成佛，盡未來世，當所受持，不以一生一世為限。
密教所傳或由文佛或依金剛手秘密主，戒律以「十善」為基，菩薩戒為本，每一密乘次第有相應之戒和誓句：瓶灌依「十四根本墮」，密灌守「八支粗罪」、「五方佛三昧耶戒」、更上則是與根本上師之身語意相關之「根本與支分誓句」，最終以大圓滿戒：「須臾不離菩提心」為標的。

修行次第

有了戒律誓句作為防止錯誤的規範。行者便要用種種方法來達成成佛的目標。
元始乘以出離三界為發心，所修是「四諦」、「十二因緣」、「三十七助道品」與一切與之相應的定慧方便。經論有阿含四部、俱舍論、成實論、大毘婆娑論等教法。所能達到的境界是：斷見惑、入聖位、分斷九品思惑（斷煩惱障）破我執、證四果或辟支佛果。由於發心以自了為主，未有顧及他人的解脫、所取證的是偏空涅槃，非究竟解脫，未能成佛。但是適合一些思想上要自己先解脫和對世俗事物十分厭倦的人士。

大乘行人發菩提心、所習是三學（戒、定、慧），所聞有方廣、般若、法華、涅槃、華嚴等大乘經典以及一切大乘釋論，對法、元始乘、甚至外道、世間典籍皆應聞思，通學五明。大菩薩是眾生領袖，故此要於世間知識通達，博學多聞，才
可以利濟群生，為大眾所仰慕。菸修行中，內修以六度、三十七助道品為本,外修以方便、願、力、智、四攝，依正見而行。所證是人無我、法無我、細分十地，不住生死、不住涅槃，如金剛經所云：「度脫無量眾生而實無眾生可滅度者」，以三大阿僧衹劫為期,最終成佛。發心無量，證果亦無量。大乘義理深合中國人民民胞物與之精神，發展最高是禪的境界。但是後期發展，心口不一，不能如實修行。亦不能如實證果。故此,在大乘教學中不可忽略自身的修證，教授大乘者應該以身教而言教。
密乘亦以大乘發心為本，但是方法上思路上不同。修習密乘的是大心菩薩，悲憫眾生苦惱，頃刻難安、同體大悲、反復思維，可有神通大車速運一切眾生同趣覺城。如是希求純為利他，不在自己，故此諸佛現身為說即身成佛之理，使能速疾取證佛果，利濟群生。
密乘以無上瑜伽密為最高，能即身成就：先授以「轉心四思維」淨業（暇滿難得、觀無常、怖輪迴苦及知黑白業）此又名「外共前行」。接著修「內不共前行」之「圖滿二聚」，即皈依、發心、百字明懺罪及獻曼達以積集福德智慧資糧。正行則依皈依、灌頂、傳咒、儀軌、導引、口訣之階次。其中灌頂分寶瓶灌頂、祕密灌頂、智慧灌頂、名詞灌頂四種。
第一級寶瓶灌頂依唯心見，修生起次第，成化身佛。第二級祕密灌頂依中道見，修圖滿次第，成報身佛。第三級智慧灌頂依密咒見，修圖滿次第，成法身佛。第四級大樂灌頂依大圓滿見，修大手印、大圖滿，成法界體性身佛。於悲智而外，更言力用，化度無量之眾生。

總結

佛以一音演說法，眾生隨類各得解。
由於眾生根器不同，與其各各對機的教法乃有多門，不論何乘，其知見總如上說，正知正見，離此即非佛道。佛教面對的危機是在現代化中迷失本來的使命流於世俗化,當如蓮花出污泥而不染。教化俗世眾生，還從其心意而起用！三乘體系不可互相對立；利用學校和傳播事業來傳播佛教的知見理論。建設宗教修行聚會之處所，支援在家、出家的修行人，成就大菩薩來領導民眾信佛皈依，發心學佛，修行成就。
修行人本身，要以身作則，本正則源清，發出離心、菩提心，行菩薩行，攝受正法，正法方可流傳於世。

REVIEWING THE TEACHING SYSTEMS OF BUDDHISM

By Lai Yat Kwong

Preface

Buddhism started in India and has flourished in all parts of the world. In East Asia region there are three schools of Buddhism comprising Chinese, Buddhism, Theravadan Buddhism and Tibetan, Buddhism. The Theravadan Buddhism is based on the teachings of Early Buddhism. The Chinese Buddhism of Great Vehicle has eight schools (Luzong, Sanlun Zong, Jingtu Zong, Chanzong, Tiantai Zong, Huyan Zong, Faxiang Zone, Mizong). Tibetan Buddhism is based on Vajrayana and has incorporated the essence of Mahayana, Tantrayana, Chinese Buddhism and the Great Vehicle teachings in the last era of India Buddhism as means to attain enlightenment.

The biggest challenge faced by the various schools of Buddhism is how to spread and adapt the teachings to the ordinary beings in the modern day world. To better resolve this issue teachers and leaders should first review the philosophy, the origin and development of Buddhism, then devise a system best suited to the present day society.

Faith and Taking Refuge

The sentient beings churning in the wheel of samsara should realize the suffering inflicted on them and should have faith in the teachings of Buddha. Buddha himself has shown and proved to us that one can attain enlightenment by following the correct path.

All schools whether it be Early Buddhism, Mahayana or Vajrayana, all take refuge in Buddha, His teachings (Dharma) and in the sanghas. Vajrayana emphasize in practice, so finding the right guru is utmost important in pursuing the path to enlightenment, thus the taking of refuge in guru, Buddha, dharma and sangha. In Tantrayana the refuge is in the three jewels: Buddha, dharma, sangha; three roots: guru, yidam, dakini; three bodies: dharmakaya, sambhogakaya, nirmanakaya.

Arousing the awareness of ordinary beings to Buddha’s path of enlightenment and their will to take refuge and learning of dharma is the primary work of the preachers of Buddhism.

For those who pursue the path of enlightenment just for the benefit of themselves would follow the teachings of Early Buddhism. For people who want to benefit themselves as well as others would follow Buddha’s path of Mahayana. Mahayana practitioners would practise bodhicitta and the Four Immeasurable Thoughts in order to reach the state of enlightenment. Realising the state of detachment and cessation of all sufferings to the state of Pure Perfection are the objectives of all Mahayana and Vajrayana practitioners. It is not difficult for the present day people with their wisdom to understand all these, but persistence in pursuing the path is a different matter altogether. Therefore it is necessary to institute vows and pledges for the practitioners, thus the Five Vows, Ten Virtues and Bodhisattva Vows are very important.

Vows as Teacher

Each category of practitioners follows its own set of vows: laymen the 5 vows, for ordained practitioners, novice monks the 10 vows, probationary nuns the 6 precepts, monks the 250 precepts and nuns the 348 precepts; for Mahayana and Tantrayana practitioners bodhicitta, the Four Immeasurable Thoughts, the Bodhisattva Vows and Four Great Vows of Bodhisattvahood.

In Tantrayana vows and pledges, the Ten Virtues is the base and the Bodhisattva Vows is the root. Each stage has its own vows and pledges to keep: vase initiation the 14 Root Downfalls; tantric initiation the 8 Transgression and the 5 family Buddhas’ Samaya; the higher initiation the Rot and Supplementary Vows correlated to the body speech and mind of the guru and ultimately the Bodhicitta Vow of Dzogchen.

Steps to the Path of Enlightenment

With vows to keep them straying from their path, practitioners will pursue different methods to attain Buddhabood.

Followers of Early Buddhism will practice the Four Noble Truth, Twelve Limbs of Dependent Origination, Thirty – seven Aids to Enlightenment and all the related methods and they also study various Buddhist texts as means to attain the stage of four abiders or Pratyekabuddha. As these practitioners in their path of practice do not help others to benefit and seek detachment they can only attain lesser nirvana and not ultimate detachment, thus are not in a position to attain Buddhahood.

Followers of Mahayana will practice Discipline, Meditation and Wisdom and study all Mahayana Buddhist texts including but not limited to texts of Correct and Entensive, Wisdom, Dharma-flower, Nirvana, Flower Ornament, and also have knowledge of Early Buddhism and even other religions like Hindu, so as to be thoroughly conversant with five sciences. Bodhisattvas are leaders of the sentient beings and need to have broad knowledge in all aspects of subjects to be able to convert them and free them from detachment.

Followers of Tantrayana start off with Bodhicitta, with the aim of benefiting others and not themselves, thus can attain the state of Buddhahood.

In Tantrayana the Highest Yoga Tantra is the ultimate practice and can attain enlightenment in one lifetime. In the path, practitioners are taught the four thoughts that turn the mind, the difficulty to obtain human life with freedom and advantage, impermanence of life, the suffering of samsara and the principle of cause and effect. They are also taught the methods of gathering virtues, like taking refuge, bodhicitta, repentment by chanting the Hundred Syllable Mantra. Then they follow the steps in practice, namely, taking refuge, receiving initiations, learning and chanting mantra, practicing sadhana, receiving instructions and receiving special secret instructions from the guru. Initiation comprises of vase initiation, secret initiation, wisdom initiation and noun initiation and each of this initiation will attain the state of nirmankaya, sambhogakaya, dharmakaya and the Buddha state dharmakaya respectively.

Conclusion

The crisis we face is how to spread, sustain and adapt the dharma in this evil world stained by the five defilements. First of all it is necessary for the three schools of Buddhism to unite and complement each other in spreading the dharma by focusing on the training of the mind. By establishing teaching centers, training laymen and ordained persons to become leaders to lead the ordinary people in taking refuge, learning and practicing Buddhism with the ultimate aim of attaining enlightenment. The teachers and practitioners by setting good example themselves for the ordinary people, Buddhism then can continue to flourish in the world.

聖者眼中的母親—尊者仁增旺姆佛母

聖者東遮仙藩打哇羅布甯波車之信函

仙藩甯波車／文
楚英窩錫（黎日光）金剛上師／譯

吾母，尊者仁增旺姆佛母於二〇一四年八月二十七日下午五時五十五分在紐約市移喜甯波（智慧日）中心將其神識融入法界，隨即入定，住於不動定境中饒益一切有情。

吾母被認證為白度母及移喜磋嘉之化身，授記為聖者敦珠甯波車之佛母，母親只有八歲時，法王已從空行處得此神聖授記。母親亦在此幼年時，同時得移喜磋嘉親傳空行教授，且立即實修。

法王及母親之初會，由法王之護法大紅司命主（Shenpa）所安排，司命主在母親之父（我的外公）前示現，指示有授記母親將嫁給法王，司命主同時面謁法王並確定兩人會面時間，法王於西藏迎娶當時只是十多歲的母親。有趣的相似過去；母親上一生也是度母化身，嫁給法王之上一生：敦珠甯巴作佛母。於該世，她的整個身體遷轉往佛土，有一天當敦珠甯巴返家，她已離去，沒留下任何痕跡。

法王與仁增旺姆佛母之結合生有一子三女，長女迪雍移喜旺姆，她在很年青時已將身體融入於虛空，法王認證她是移喜磋嘉的化身，可惜世人福薄，無法祈求她多住世，法王曾造《蓮師銅色山巴利支宮禱文》懷念她。其實法王對她非常疼愛，常為因她不能久住世而傷感難過。次女為千媚旺姆，幼女為詩靈班宗，皆是空行母化身。妹妹千媚旺姆與打蘇鄔金汪竹結婚而生下亨詩旺姆。在亨詩旺姆未出生前，法王已認證她是自己母親南佳卓瑪（我的祖母）轉世。

我，仙藩打哇羅布甯波車，授記為他們的兒子，並由法王親自接生，並被認證為蔣巴羅布王子，德森巖取者，嘉些南哇泰賢及朱咕啤嗎移喜之轉世。

我的佛母，舒囊卓姬是由法王授記及親自挑選，吾倆婚配生下兩女兒：迪青揚宗及遮楊卓佳。我與前妻阿詩啤嗎公主殿下婚配則生有二子：尊者噶陀錫杜甯波車及尊者朱咕南佳甯波車。朱咕南佳甯波車之前生是法王的根本上師，名朱咕生嘰甯波車，法王從他那裡得到普巴金剛法之教授。

噶陀錫杜甯波車，是由法王所認證，後來又為聖者澤度甯波車及聖者貝諾甯波車再認證，貝諾甯波車是父親的親屬。簡單來說，我們所有家族成員都於同一吉祥壇城中轉世。

母親仁增旺姆佛母，是智慧空行母顯現，不只為父親延長壽命，為且促進父親智慧啟示（意巖）之殊勝開發者。我想起父親曾提及與母親首次相遇時之喜悅如陽光般燦爛。我感謝母親的恩德不只是悉心照顧法王，而且不斷鼓舞及促進法王饒益一切如母有情之大行。

你們都知道，母親一生大部分時間都在嚴謹閉關，然而，亦會主動認證不少喇嘛上師之轉世。其夢境具有預知力，均為授記，於逆境將來臨家人或其他人之前，都能預見並指示方法回避之。

於此時，母親正按照我們所知，傳統大覺悟者證入法身，入於正定。如是甚深禪定帶來的利益，為彼等菩薩三昧耶之展現，能淨除一切危害、災難，如戰爭、瘟疫、饑餓、地震等諸苦。依仗此禪定之境，能增強我們的修持，倍增我們的清淨修習力致極限，現我們正在紐約市移喜甯波中心，為母親舉行四十九天法會，修習法王之巖取金剛薩埵法。

母親能住世八十九年，實在是我們之福氣。依我們的傳統，一般而言，當巖取者捨棄其身軀時，他的空行佛母也應跟著離去。母親常有境界，見眾空行母請其捨棄此身體而進入她們的佛剎，都被母親拒絕，因母親仍想與孩子共處。於此，再感謝她的體貼，其間願意盡量與我們在一起，我對她隨時可捨棄其身體之能力毫無置疑。

現在，我至誠訢檮，母親能疾速轉世，讓我們有幸能再與她一起，願其轉世無有障礙，其大恩盡早降臨再加持我們。

我也感謝所有弟子、朋友及其善願者之悼唁及與我們於此傷感時刻一起哀思。我們為母親證悟而喜悅，並祈願她疾速作智慧顯現，為我們作教導及指引。

吾給與一切加持

聖者東遮仙藩打哇羅布甯波車

Her Eminence Sangyum Rikzin Wangmo

Letter from His Holiness Dungse Shenphen Dawa Norbu Rinpoche:

My mother, Her Eminence Sangyum Rikzin Wangmo, dissolved her awareness into the Dharmakaya on August 27th, 2014, at 5:55 pm at the Yeshe Nyingpo center in New York City. Immediately then, she went into Thug Dam (unwavering meditation to benefit all beings).

My mother is recognized as a manifestation of WhiteTara and of Yeshe Tsogyal. She was the predicted and prophesied consort for His Holiness Dudjom Rinpoche. He received this divine prophecy from the Dakinis when my mother was just eight years old. At the same time, at that young age, my mother received Dakini teachings from Yeshe Tsogyal which she immediately put into practice.

Their meeting was arranged by His Holiness’s Dharma Protector, Shenpa. Shenpa appeared to my mother’s father indicating the prophecy for her to marry His Holiness. Shenpa simultaneously appeared to His Holiness indicating when the meeting would occur. Rinpoche married her in Tibet while she was still in her teens.

An interesting historical parallel is that, again as a manifestation of Tara, she was the consort of Dudjom Lingpa, His Holiness’s previous incarnation. In that life, she took her very body to the Buddhafield. One day when Dudjom Lingpa returned, she had already gone, with no trace.

The union of His Holiness and Sangyum Rikzin Wangmo produced one son and three daughters. The eldest daughter, Dekyong Yeshe Wangmo, dissolved her body into space at a very young age. His Holiness recognized her as a Yeshe Tsogyal emanation, but unfortunately we didn’t have enough merit for her to live longer. His Holiness composed the Dzang Dok Palri prayer (Copper Colored Palace of Guru Rinpoche) in her memory. Indeed, Rinpoche loved her profoundly. He often commented as to how sad he was that she did not live longer.

The next eldest daughter Chimey Wangmo and the younger daughter Tsering Penzom are also manifestations of dakinis. From the union of my sister Chimey Wangmo and Dasho Urgyen Wangchuk, Lhanzey Wangmo was born. Before Lhanzey Wangmo’s birth, His Holiness recognized her as the reincarnation of his mother, Namgyal Drolma.

I, their son Shenphen Dawa Norbu Rinpoche, was predicted to be born to them and was personally delivered at birth by His Holiness. I was recognized as the reincarnation of Prince Jamphen Norbu, Taksham Terton, Gyalsay Nangwa Thaye, and Tulku Pema Yeshe.

My consort, Sonam Chhoskit, was also predicted and chosen by His Holiness Dudjom Rinpoche. From our union, we have two daughters, Dechen Yangzom and Tseyang Dro l k a r. From my previous marriage to Her Royal Highness Ashi Pema, I fathered two sons: His Eminence Khatok Situ Rinpoche and His Eminence Tulku Namgyal Rinpoche. Tulku Namgyal Rinpoche’s previous incarnation was Tulku Sangay Rinpoche who was the root teacher of His Holiness from whom he received the Phurba transmissions. His Eminence Khatok Situ Rinpoche was recognized by His Holiness Dudjom Rinpoche, and later by His Holiness Chadrel Rinpoche and His Holiness Penor Rinpoche, who is also related to my father. In short, all our family members incarnate together in one auspicious mandala.

My mother, Sangyum Rikzin Wangmo, has been the wisdom dakini manifestation who not only prolonged my father’s life but also fostered the auspicious flourishing of his wisdom revelations. I remember my father saying that his sunshine of happiness radiated when he first met my mother. I credit her with not only taking good care of His Holiness but also unceasingly encouraging his activity to benefit all parent sentient beings.

As many of you know, my mother spent most of her life in strict retreat. She took a proactive role in recognizing the reincarnation of many Lamas. Her dreams were clairvoyant: they were all predictions. Before any tragedy fell on the family or others, she would foresee it and indicate methods to reverse it.

At this moment, she is still in Thug Dam, following the tradition, as we know, of great enlightened beings’ realization in the Dharmakaya. The benefit of their deep meditation, which is the expression of their bodhisattva commitment, removes all dangers, calamities, and sufferings such as war, disease, famine, and earthquakes. As well, from that meditative state, they empower us in our practice and multiply our purification practice to the fullest extent.

Currently, we are holding her 49 day ceremony at Yeshe Nyingpo in New York city by offering the Khater Dor Sem puja, discovered by His Holiness.

We are indeed fortunate she lived for 89 years. Generally in our tradition, it is known that when a terton leaves his body, his Dakini consort follows. She had many visions and situations where she was invited by the Dakinis to leave her body to come to their Buddhafields, but she refused, saying she still wanted to be with her children. Once again I thank her for her consideration for being with us as long as she has been. I have no doubt that she has the full power to leave her body whenever she chooses.

It is now my ardent prayer that she will swiftly reincarnate and we have the good fortune to once again be in the midst of her presence. May her reincarnation be free of obstacles and may she grace and bless us soon.

I also wish to thank all disciples, friends, and well-wishers for their condolences and for grieving with us at this sad moment. We rejoice at her enlightenment and pray that her wisdom manifestation appears swiftly to teach and guide us.

With all my blessings,
His Holiness Dungse Shenphen Dawa Norbu Rinpoche
Prayer for the swift rebirth of Her Eminence Sangyum Rikzin Wangmo

紀念　劉公銳之金剛上師 百年誕辰活動

福德法幢　劉上師誕生百週年紀念素宴致辭

楚英窩錫（黎日光）金剛上師

扎西德勒！阿彌陀佛

尊敬的法師、大德、嘉賓，各位同學

大家晚上好！

今天是一個非常殊勝吉祥的日子，這個月在藏傳佛教是釋迦月。我們在 這裡濟濟一堂，共同為紀念　福德法幢劉公銳之上師誕生百年之慶典。

首先，我僅代表香港、台灣、澳門六個金剛乘學會的全體董事暨學員， 向百忙中抽空出席慶典的各位領導、法師、嘉賓、朋友們致以最熱烈的歡迎 和最真誠的敬意！

劉師生於民國三年（西元1914 年），廣東省東莞縣員山鄉人，出生於書 香門第，治學嚴謹。幼年是儒家學者，後皈依佛教，顯教上師是虛雲大和尚， 而密教則先後承事民初由藏域來漢地之大德，如諾那上師、貢噶上師、榮增 堪布等等，五十多年前1959 年更赴印度求法，得甯瑪派法王　敦珠甯波車 賜教傳與巖傳之傳承，帶回漢地弘法。

劉師畢生致力於弘揚佛法，先後在香港、台北、台中、高雄、台南及澳 門成立六個金剛乘學會，更於1987 年於台南先建成菩提塔，再籌建大圓滿 廟。　劉師將藏密帶入漢地，並與漢族文化揉合，在漢地建立密乘法幢，翻 譯藏文經典及儀軌，注重學術、精進修行及嚴守戒律，將教法發揚光大。

我四十八年前十七歲時皈依　劉上師，三十一年來一直追隨承侍　師之 左右，　劉師將甯瑪之四級灌頂全部傳授予我，言傳並身教，使我最得益之 處是　劉師以佛法開啟了我之智慧眼，教我深知如何做一個好人，更加懂得 了什麼事可以做，什麼事不可以做，一生謹慎行事，從未犯嚴重錯誤。

劉師往生之後，我有幸被選定為上師，肩負繼承　師父之工作，我也深 深知曉：「作為一位傳承人不是一件榮耀的事，而是要擔負責任。」上師與 老師不同，作為上師，本身要明白經典教理、修行、守戒和正確的教授方法， 要能夠使人得以解脫，而非以盲導盲，是終生責任！

我自從接任以來，一如既往，秉承　劉師的教誨，不受名利恭敬，最重 要的任務是完成　劉師未完成的事業，首先團結六個學會，完成建設並發展 大圓滿廟，現更發起興建上師紀念館，將　劉師的文物法寶保存，使其精神 永耀！代代相傳！

金剛乘學會成立61 年來，見證了藏密在香港的發展。我已連續參加了三 屆世界佛教論壇發表論文，現在兩岸三地也在提倡「和諧社會，由心開始」， 我們每一個人都應發菩提心，善化社會，共創社會祥和！

最後，藉此慶典之際，恭祝世界和平、兩岸三地國泰民安！風調雨順！

政通人和！社會安定繁榮！恭祝各位家庭幸福美滿、身體健康、吉祥如意！

謝謝大家！