佛語 Buddha speech

聖下大寶法王談『佛語』 His Holiness discusses Buddha speech.

最近,一位信眾向聖下大寶法王  泰耶多傑 發問以下的問題:

『親愛的大寶法王,請問在語言上,最好的修持是什麼?怎樣把語言變為佛語?』
At a recent event, His Holiness Karmapa Thaye Dorje was asked the following question:
Dear Karmapa, what is the best practice to work with speech? How to make it become Buddha speech?

聖下大寶法王的回應:
His Holiness’ response:

我喜歡這條問題。它頗為簡單,又直接。
‘I like that question – it is quite simple and to the point.

簡單的答案是:任何說話,如果是從一顆慈悲的(但不是情緒化的)心而發,這慈悲能令說話更加像佛語。
I think a simple answer would be that any speech that comes from a kind heart (in the unemotional sense) would help make it more like Buddha speech.

若果,我們稍為感到煩擾,我們的語言會反映內心的不安。聽起來,可能會被誤會為慈悲心。慈悲心,不是從情緒,而是從澄明的心識流露出來的。當心識是澄明,心是慈悲的,利益眾生的語言及行動隨即而上。當心識是澄明時,語言也更加接近佛語。
If someone is a little bit emotionally disturbed and shaken, then the speech expressed may reflect these internal disturbances, and this may in turn be confused for a kind heart. A kind heart flows not from emotion, but from a clear conscience. When the conscience is clear, the heart is kind and beneficial speech and activities follow. When the conscience is clear, the speech becomes more like Buddha speech.

我相信,為何稱之為佛語,是因為它不會包含動機。我們能從佛經裡察覺,佛的教法、說話,都反應這一點。它是純粹的布施,真正的分享   –   終極的分享。
I believe that the reason why we call it Buddha speech is because there is simply no agenda at all. We can see this from the very sutras that we have; the very teachings and actual words of Buddha reflect this. It is pure generosity, it is genuine sharing – the ultimate form of sharing.

這就是說,分享是慈愛。在這情況下,佛法便是無暇的例子。佛陀純正的分享反映了無限的慈愛。
There is a saying that sharing is loving. In this case, the Buddha’s teachings are the perfect example of this. Buddha’s genuine sharing is a reflection of limitless love.

佛語有什麼特質?經過多劫、多生多世,佛陀不單把語言,還把行為及思想修得圓滿。他明白到,不需有動機;他看到任何動機的錯漏。他知道布施及慈悲的好處,便簡單地把知識分享。
So what are the qualities of Buddha speech? Having perfected not only speech, but action and thought over many eons (basically meaning over many, many lifetimes); where there is simply no need for any agenda, as one can see the faults within any kind of agenda; seeing the positive qualities of generosity and kind heart; and then simply sharing knowledge.

讓我作一個例子。我想大家都熟悉各種祈願文。我正想起《普賢行願文》。從各方面看,它都是圓滿的。(若果,它沒有被誤解、或錯誤抄寫的話,)其中沒有一句、一字、一音不是佛語。
Let me give an example. I think most of you are familiar with the various aspiration prayers. One that comes to my mind is that of the Samantabhadra Aspiration Prayer. It is perfect in every way. There is simply not one sentence – in fact, not one word or even one syllable – that is not a Buddha speech. (Unless, of course, it has been wrongly interpreted or written in some way).

當然,所有經教、佛法都是佛語的例子。它們是圓滿的,因為它們沒有包含利己的動機、或希望有回報。它是純粹的給予。它是真正的分享。
Of course, all of the sutras and the teachings of Buddha are examples of Buddha speech. They are perfect because there is no self-interest, agenda, or expectation of something in return. It is pure giving. It is genuine sharing.

回頭說佛語的特質。重要的是要先研究一下一段說話是否有益。談論天氣,(除在某情況下),不顯得特別有益。若果一段說話是有益、有用的,便值得我們研究。若不,我們不需再費神。明白說話的前文後理是重要的。有些說話在某情況下有益,在某情況下沒有。反之亦然。重要的是反思我們能多控制自己的說話、思想和行動。為人有多沉著。
Going back to the characteristics of Buddha speech, an important question to ask is if something is beneficial. Speaking about the weather, for example, may not be particularly useful (except in certain circumstances). If speech is beneficial, if it is useful, then it is worth considering. Otherwise, it may be better to leave it. Understanding the context is important, as some things may be beneficial in some cases but useless in others, and vice versa. It is also important to consider how much control we have over our speech, thoughts and actions – how much composure do we have as an individual?

有時候,我們可以在不同的題目上發表。可能是關於天氣、繪畫、烹飪、烤餅、體育 。總之是有益便可。什麼也好,沒關係。
There are times when one can engage in various speeches, engage in various topics. Whether it is talking about the weather, painting, cooking, baking, sports – whatever – it doesn’t matter so much, as long as it is beneficial.

但說話怎樣才為之有益?從佛學的角度,“有益”這詞語包含兩種意義:利益此生、及來世。有益的語言能助我們得到解脫,隨後正遍知。
But what does it mean for speech to be beneficial? From a Buddhist point of view, when we use the term ‘beneficial’, it often refers to two things: beneficial in this life and the next life. Beneficial speech will help us reach liberation and then gain Samyakasambuddaya.

如果能利益他人,我們甚至可以說一些(表面上)無聊的說話。也可以吹口哨、哼歌之類。總之,有益便行。有些人可能喜歡哼歌。這可能是他們的習慣、他們熱愛的、能令他們有愉快的一天。如果,一天不哼歌,便會令他們不快。可能引致失眠,或做噩夢。對這些人,可能跟他們一起哼歌,以作鼓勵,能幫助他們證得解脫及正覺。一起哼歌能令你更加靠近這些人,直至你與他們熟悉到能開始對話的地步。是,明白說話的前文後理,和怎樣能真正利益他人是重要的。
So if it helps an individual and others, we can engage in seemingly pointless speech. We can whistle, hum, whatever – as long as it is beneficial. Maybe, for some people they like to hum – maybe humming is their hobby! Maybe it is their passion, maybe it is the thing that really makes their day. If they are not able to hum that day, for them it is a bad day. They may not be able to sleep properly, they might have nightmares. For someone like this, it might be helpful to encourage them by humming along with them, to help them reach liberation and enlightenment! You hum a little and you get closer, when you hum twice even closer, and a little more to a point where one can maybe have a conversation! Yes, understanding the context and what is truly beneficial is very important.

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