Abiding in the Retreat: A Nyung Nä Commentary

Lama Yeshe Wisdom Archive
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Nyung nä means “abiding in the retreat.” In other words, you are retreating from negative karmas of body, speech and mind. When you hear, say or think of the word “nyung nä” don’t think only of fasting, of the physical practices involved. Don’t think a nyung nä is only about not eating—there is a much vaster meaning to think about.


Doing a nyung nä means your body is abiding in retreat, your speech is abiding in retreat and your mind is abiding in retreat. The essential meaning of retreat is retreat from nonvirtuous actions of body, speech and mind. Abstaining from negative karmas that harm others is the fundamental tantric practice.

- Lama Zopa Rinpoche

Abiding in the Retreat is a commentary to a nyung nä sadhana composed by Kälzang Gyatso, the Seventh Dalai Lama. Nyung nä is an intensive two-day retreat that combines meditation on Thousand-Arm Chenrezig and recitation of Chenrezig’s mantra, OM MANI PADME HUM, with prostrations, fasting and silence.

In this book, editor Ven. Ailsa Cameron has skillfully combined teachings on nyung nä practice given by Lama Zopa Rinpoche from 1984 through to 2009. The book contains the benefits of nyung nä retreat and of various practices within the retreat, stories of Chenrezig, Bhikshuni Lakshmi and the lineage lamas, and actual instructions on how to do a nyung nä.

This book is made possible by kind supporters of the Archive who, like you, appreciate how we make these teachings available in so many ways, including in our website for instant reading, listening or downloading, and as printed and electronic books. 

Our website offers immediate access to thousands of pages of teachings and hundreds of audio recordings by some of the greatest lamas of our time. Our photo gallery, multimedia titles and our ever-popular books are also freely accessible there. 

Please help us increase our efforts to spread the Dharma for the happiness and benefit of all beings. You can find out more about becoming a supporter of the Archive and see all we have to offer by visiting our website at http://www.LamaYeshe.com.

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About the author

Lama Zopa Rinpoche is a Tibetan Buddhist scholar and meditator who for more than 30 years has overseen the spiritual activities of the worldwide network of 160-plus centers, projects and social services that form the Foundation for the Preservation of the Mahayana Tradition (FPMT) which he founded with Lama Thubten Yeshe.

Born in the Mount Everest region of Thami in 1946, Rinpoche was recognized soon afterwards by His Holiness Tulshig Rinpoche and five other lamas as the reincarnation of the great yogi Kunsang Yeshe. Rinpoche was taken under the care of FPMT’s founder Lama Thubten Yeshe, soon after leaving Tibet, in Buxa Duar, India, in the early 1960′s. Rinpoche was with Lama Yeshe until 1984 when Lama Yeshe passed away and Lama Zopa Rinpoche took over as spiritual guide of FPMT.

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Additional Information

Publisher
Lama Yeshe Wisdom Archive
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Published on
Aug 24, 2017
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Pages
300
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ISBN
9781891868702
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Features
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Language
English
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Genres
Religion / Buddhism / Rituals & Practice
Religion / Buddhism / Tibetan
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Content Protection
This content is DRM free.
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Available on Android devices
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Eligible for Family Library

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Sivkishen
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His Holiness the Dalai Lama
About one thousand years ago, the great Indian pandit and yogi, Dipamkara Shrijnana (Atisha), was invited to Tibet to re-establish the Buddhadharma, which had been suppressed and corrupted for almost two centuries. One of Atisha's main accomplishments in Tibet was his writing of the seminal text, A Lamp for the Path to Enlightenment, in which he extracted the essence of all 84,000 teachings of the Buddha and organized them into a clear, step-like arrangement that makes it easy for any individual practitioner to understand and practice the Dharma. This genre of teachings is known as lam-rim, or steps of the path, and forms an essential part of every school of Tibetan Buddhism.


In this book, His Holiness the Dalai Lama gives a commentary to not only Atisha's revolutionary work but also to Lines of Experience, a short text written by Lama Tsongkhapa, who was perhaps the greatest of all Tibetan lam-rim authors. In bringing together Atisha, Lama Tsongkhapa and His Holiness the Dalai Lama, this book offers readers one of the clearest and most authoritative expositions of the Tibetan Buddhist path ever published, and it is recommended for those at the beginning of the path, the middle and the end.

This book is made possible by kind supporters of the Archive who, like you, appreciate how we make these teachings freely available in so many ways, including in our website for instant reading, listening or downloading, and as printed and electronic books. 
Our website offers immediate access to thousands of pages of teachings and hundreds of audio recordings by some of the greatest lamas of our time. Our photo gallery and our ever-popular books are also freely accessible there. 

Please help us increase our efforts to spread the Dharma for the happiness and benefit of all beings. You can find out more about becoming a supporter of the Archive and see all we have to offer by visiting our website.

Thank you so much, and please enjoy this book. 

喇嘛梭巴仁波切(Lama Zopa Rinpoche)
暇滿人身教法的精髓——讓你清楚自己真正潛力

我們的生命遠比自己認為的還更珍貴

看佛法如何帶你真正認識自己、善用今生


★梭巴仁波切講授最根本與實用的佛法課程——

我們常是擁有珍貴東西,卻視為理所當然,等失去後才懊悔不已。

你對暇滿人身的瞭解愈多,就愈不會草率浪費暇滿人身的每一刻。


有隻龜住在海裡,每百年浮上海面一次;一個金環浮在海面上,被風浪拍擊,飄浮不定。想像一下,盲龜浮上海面時,脖子不偏不倚穿過金環,發生這種事的機率有多少?


得到暇滿人身就像盲龜穿過金環,機率微乎其微。而你現在身為人,就可能具足暇滿人身。


以大乘佛教觀點,能具足暇滿人身,是極為稀有及珍貴的,是成佛道路上最好的條件。所謂的暇滿人身包括「八有暇」和「十圓滿」。


八種有暇指「我們沒有處於的八種狀態」:沒生為地獄道有情、沒生為餓鬼道有情、沒生為畜生、沒生在長壽天、沒生在無佛出世時代、沒生在邊地、沒生為喑啞愚癡、沒生為外道。


十種圓滿指「十種使人身相當特別的特質」:生而為人、生在有佛教的國家、五根具足、沒做出五無間業、相信佛法、生於有佛出世的時代、生於佛法仍住世的時代、生於有完整佛法的時代、生於有人追隨佛法的時代、具足學佛修行必要條件。


具足八暇讓你自由,具足十圓滿則讓你豐盛。


宗喀巴大師把暇滿人身法類分為三項:暇滿人身的定義、獲得暇滿人身的利益、難以再獲暇滿人身。本書根據此,對何謂暇滿人身的條件一一解釋及舉例說明;進一步指出,在具有這些條件之下修行,會有哪些現前跟究竟的利益;最後並教你如何禪修暇滿人身。


任何行為要是帶著正知及善的動機,就稱為禪修。「禪修」一詞的意思是「讓內心習慣」,毋庸置疑,指的是內心習慣善。所以,就算是目前內心是烏雲密布的階段,要是一直以清淨動機做事,一切行為終將變成清淨法行。懷著菩提心,為了一切有情而洗澡、穿衣、下廚。或許只是吃一小片土司,一旦心懷正確動機,一小口食物也能利益無數有情,全看動機而定。


進入本書,多方面思考今生已得的暇滿人身,實際置身、深切感受,之後才能真正對自己當今身處的環境,油然生起感激。善用成佛道路上的這些好條件,才不枉今生。


[法語摘句]

.清楚自己真正潛力,此即暇滿人身教法的精髓。

.不管快樂需要怎麼樣的方式來獲得,一旦仰賴外在方法,永遠會缺少了什麼。

.外在東西不會帶給我們快樂,如同向日葵長自向日葵種子一樣,快樂長自過去善行。

.我們的生命遠比自己認為的還更珍貴。

.沒有受苦的心,就不會有受苦的身。

.布施是指想要給予的意願,而不是實際做出給予的行為。所以要再獲得另一次暇滿人身不需家財萬貫,只需要有樂善好施的心。

.世界是我們創造出來的,由無數事情跟經驗形成。業力形成地球,意即由一切有情內心形成,包括地球上所有動物、人類、聖者。

.要是我們是尋覓無價鑽石的珠寶大盜,晚上黑天摸地,這時突然打下一道閃電,照出路上的鑽石,變黑之前只有一秒能撿起鑽石。要取得生命的精要,就如閃電般短暫的生命裡,撿起鑽石。

.我們做的任何事情都要如法,不可懷著貪心去做,而是要以愛心、慈悲心、智慧來做事;換句話說,不需要大幅改變生活,要改變的是心態。

.思惟死亡,不是刻意把自己嚇到沮喪不已,反而是要喚醒自己,要盡力將原本不善的心轉為善心。

.擁有物質受用,並非朝向快樂的道路,善業才是。

.我們很願意為了避免受到更大的痛苦,忍受當下比較輕微的痛苦;但我們還沒準備好為了要在來世體會真正的快樂,因而要忍受由捨棄對世間欲樂的貪而出現的困難。

.視「學佛修行」不僅是念祈願文或者禪修坐姿這種意思,而是在於做每件事時懷著什麼樣的心態。

.任何行為要是帶著正知及善的動機,就稱為禪修,不論我們是否稱為禪修。「禪修」一詞的藏文發音為「鞏」,意思是「讓內心習慣」,毋庸置疑,指的是內心習慣善。

.就算是目前內心是烏雲密布的階段,要是一直以清淨動機做事,一切行為終將變成清淨法行。

.究竟的上師指的是我們內在智慧,不過我們僅能透過外在上師,進而延伸到內在上師。

.懷著菩提心,為了一切有情而洗澡、穿衣、下廚。或許只是吃一小片土司,一旦心懷正確動機,一小口食物也能利益無數有情,全看動機而定。

.我們對於這不可思議的暇滿人身的瞭解愈多,就愈不會草率浪費暇滿人身的每一刻。

.愈是感受到今世的珍貴之處,快樂就會愈強烈,正如乞丐欣喜若狂在垃圾堆找到鑽石。 




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