將上師視為佛的重要性
The Importance Of Seeing Your Guru As Buddha
中譯﹕茶桶
應茶桶之請而校譯﹕林鈺堂
簡繁轉換 - 繁體
As a disciple, one must regard one's guru as an enlightened being. Even
if the guru does not regard himself as an enlightened being and claims
that you, as his disciple, gain buddhahood before him, you must still
show respect and pay homage to your guru.
做為一個弟子，你必需將你的上師視為是一位已經證悟的聖者。即使你的上師並不自認為是已經證悟的聖者並且宣稱，做為他的弟子的你已比他早成佛，你仍必需恭敬他並且向你的上師禮敬。
For instance, the fifth Buddha - Maitreya, who now presides over Tushita
pureland, enlightened before his teacher, Shakyamuni Buddha. To show
respect for his guru, Maitreya has a stupa on his forehead. In the same
way, Chenrezig, the embodiment of compassion of all the Buddhas, in his
eleven-headed aspect, has on his crown his teacher Amitabha Buddha, the
one who presides over Western pureland. So learning from a guru or spiritual
teacher should not be the same as killing a deer, extracting its musk
and then discarding its body. Even after attaining enlightenment, one
must continue to honor one's guru for without him realization is simply
impossible.
舉個例子來說，目前掌理兜率天淨土的彌勒菩薩─第五尊佛，比他的老師釋迦牟尼佛早證悟。為了表示對他的上師的尊敬，彌勒菩薩的前額上有一座佛塔。同樣的，觀世音菩薩，諸佛慈悲的總匯，在他的十一面的形像的頭冠頂上有他的老師，掌理西方淨土的阿彌陀佛。因此從一位上師或精神導師那兒學習，不應當像宰鹿般，擷取了牠的麝香後，就丟棄了牠的軀體。即使成就正等正覺後，你必需仍舊恭敬你的上師，因為沒有他，修證是根本不可能的。
The ability to see your guru as identical to Buddha depends on your
motivation of developing bodhicitta - the pure wish to become Buddha
yourself in order to be able to benefit other sentient beings.
將你的上師視為與佛無二無別的能力，要視你發展菩提心─為了能夠利益其他一切有情而要成佛的純粹願望─的動機而定。
If your mind is strongly motivated in this way and always thinks of
enlightenment and the means of achieving it, you will naturally see your
guru in the same state because nothing else will be in your mind.
如果你的心是這樣地強烈發心，並且總是想到證悟及達到證悟的方法，你就會自然地視你的上師為同樣是如此的，因為除此之外就沒有別的東西在你心中。
The more you wish to attain buddhahood, the clearer you see the need
for seeing your guru as Buddha. We need to train ourselves to see our
guru as Buddha; otherwise, even if your guru is Buddha, you will not
see him as Buddha.
你愈想成佛，你就愈清晰的看出將你的上師視為佛的需要。我們需要訓練自己將我們的上師視為佛，要不然，即使你的上師真的是佛，你也看不出他就是佛。
For example, all the compositional phenomena are impermanent, but you
do not see them as impermanent, it is then difficult to meditate on impermanence
to realize things as impermanent. In the same way, all the things we
see are empty of inherent existent, but we do not see it that way, then
we need to put tremendous effort to meditate in order to gain realization
of emptiness. So the faults are within us, not out there.
舉個例來說，所有的緣起現象都是無常的，然而你並不視它們為無常的，所以這就很難觀修無常以體認事物是無常的。同樣的，所有我們所看到的事物都沒有獨立的存在，然而我們並不如此看事物，因此我們必需以極大的努力來觀修以體認空性。所以問題是出在我們內心，而不是外在的。
Source:
來源:
Lama Zopa Rinpoche (2000). Teachings from the Vajrasattva Retreat.
Lama Yeshe Wisdom Archive: USA
喇嘛梭巴仁波切（2000年），金剛薩埵閉關之教授。喇嘛耶喜智慧庫：美國。
二〇〇六年三月七日
養和齋 於加州
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