佛陀釋迦牟尼，現稱為佛教的始創人，在他一生中經常開示有關他的自身經驗和完滿正覺，目標能惠及所有眾生。

作為佛教徒，我一直使用這特定的名詞“內在財富”作為他人分享佛陀教導的媒介，希望所有眾生能從而受惠。此外，為了顯示從佛教路上培育出來的所有優良質素是從心底出發，我一直使用“內在”這名詞。

Gautama Buddha, the founder of what is now known as Buddhism, throughout his lifetime always taught his direct experiences and absolute realisations to others, with the motivation to benefit all sentient beings.

Being a Buddhist, I have been using this particular term ‘inner wealth’ as a medium to share Buddha’s teachings with others who may benefit from it.
Also, in order to indicate that all of the qualities that are cultivated on the Buddhist path originate from within, I have been using the word ‘inner.’

取決於我們在尋找甚麼，生命中有各式的財富。只有問你自己或在字典搜索這名詞，你會找到近乎無限可能。

界定財富的其中一種方法是令我們能達到理想目標的辦法。

Depending on what we are searching for, there are various kinds of wealth in life. Just ask yourself or look up the term in a dictionary, and you will find that there are almost endless possibilities.

One way of defining wealth is that it is a means to fulfil our desired aims.

例如：醫學知識對於醫生是一種財富；閱讀能力對學者是財富；經濟知識對於商人是財富及靈性的知識是宗教人士的財富。

從佛教徒的角度，財富是實踐誠懇的善心和真正的智慧。

實踐誠懇的善心和真正的智慧是可作為消除個人物質和精神上的貧困的因緣。成效是個人能得絕對息止，即是絕對豐盛。

For example: knowledge of medicine is a kind of wealth to a doctor, literacy is wealth to a scholar, knowledge of the economy is wealth to a business person, and knowledge of spirituality is wealth to a religious person.

From a Buddhist perspective, wealth is the practice of true kindness and genuine wisdom.

The practice of true kindness and genuine wisdom is a means to eradicate both the causes of and conditions for an individual’s physical and mental poverty. The effect is that the individual gains the state of absolute cessation, which is absolute prosperity.

心受到焦慮和困惑的騷擾（梵文：dukkha; 苦）,不能意識到它的本質，是一種貧乏的狀態。心擁有克服焦慮和困惑的潛力或特質–能最終領會本質。

絕對的豐盛之現狀是從終止焦慮和困惑的成因而達到的（業 karma  和煩惱 klesha）。

可以說，克服焦慮和困惑及其成因的過程就是“內在財富”。

A mind disturbed by the anxiety and confusion (Sanskrit: dukkha) of not realising its true nature is in a state of poverty. The mind possesses the potential or essence to overcome anxiety and confusion – hence ‘true nature.’

Absolute prosperity is the state of cessation of the causes of anxiety and confusion (karma and klesha).

The path to overcome anxiety and confusion and their causes is ‘inner wealth,’ so to speak.

從那角度，“內在財富”可以被解作是綜合了幾種行動的原素：

• 聆聽佛陀的教誨：反覆聆聽這教誨—心擁有固有潛力,能培養誠懇的善心和真正的智慧，而惠及他人。如通過堅持，這潛力或精神能真正培養出來。
• 思考已聽取的教誨：我們反覆運用從教誨中合理分析得到的知識，從而驅遣所有疑慮。
• 襌定基於事實：當心已領略到從理論或概念得知的所有事實至某一程度，例如：火是確實可以焚燒。在這階段,心試圖集中重複專注在這一點，誠懇的善心和真正的智慧。

From that perspective, inner wealth can be interpreted as a combination of several active components:

• Listening to the Buddha’s teachings: listening repeatedly to the teachings that show that mind possesses the inherent potential to cultivate true kindness and genuine wisdom for the benefit of others. If this potential or essence is cultivated through perseverance it is truly achievable.
• Contemplating on the teachings one has listened to: inculcating ourselves with the knowledge gained from the teachings through sound reasoning, so as to dispel all doubts.
• Meditating on the facts, once all the facts have been made known theoretically or conceptually to the mind, to a point where, for example, the mind knows that fire truly burns. At this stage the mind actually attempts to focus on true kindness and genuine wisdom with one-pointed concentration, repeatedly.

襌定的體驗有如墜入一個角色，就如忘記了他或她自我的身份。依賴這稱為襌定的方法,似乎是要求個人墜入某個角色，其間不察覺那角色就是自己。

襌定是佛教徒其中一種最重要的修行，因為它是獲取豐盛的最後階段。

The experience of meditation is like getting into a character, like someone who’s forgotten his or her identity. Relying on this method called meditation seems to require the person to get into that character, all the while not realising that that very character is yourself.

The means of meditation is one of the most important parts of practice to a Buddhist, because it is the final step to begin acquiring absolute prosperity.

(原文 Original article ：http://www.karmapa.org/inner-wealth-for-the-buddhist-practitioner/）

（中文翻譯由本中心翻譯小組負責。若有錯漏，請見諒。節錄或載列文章內容以原文為準。）

    

            
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April 28, 2015      2015年4月28日

傳統上當你開始修煉藏傳佛法，你會皈依三寶，並從初步實踐入手。但我個人認為,如果一個人真正從第一步開始，你必須持有這樣的態度–『我想成為有修養的人，我想發掘我的內在財富。』你可以從這基礎跟隨傳統上提供的修行方法。

Traditionally, when you begin Tibetan Buddhist practice, you take refuge in the Three Jewels, and start with the preliminary practices. But personally, I feel that if one is truly starting from step one, you must first have this attitude: ‘I want to be decent. I want to draw from the Inner Wealth within.’ This is the foundation upon which you can then follow the traditional aspects of the practices that are offered.

第一步是反思。知悉這內在財富在你的內心，你可以反思你的心和去嘗試看看是否有與生俱來的意念和明瞭因果，與生俱來的意念去祈願得到真理與和平。如果我們能體驗這些事情，那便是藏傳佛教路上的第一步，非傳統修行的方法。

為培養更多的內在財富，你可以從所有傳統修行開始，基於邏輯和理性來反思問題。

The first step is reflection. Knowing that this Inner Wealth lies inside you, you may reflect on your own consciousness and try to see if there is an innate sense and understanding of cause and effect, an innate sense of aspiring for truth and peace. If we discover these things, then this is already the first non-traditional practice on the Tibetan Buddhist path.

To cultivate this Inner Wealth more, you can then begin with all the traditional practices, reflecting on questions that are grounded in logic and reason.

例如：你希望學習某些事物，你必須跟隨有經驗的人和依照他們的途徑,這是否合乎邏輯？持有偉大、正面的態度是否合乎邏輯？你的思想方面，你的談話方面和你的行為方面是否和修養有關？你的動機比你的行動更為重要?

假若感到這些都是合理和合乎邏輯，那已經是你在體驗自我途中踏上了一步和觸及到你的內在財富。

For example, is it logical that if you want to learn something, you must learn from someone who is experienced, and follow their path? Is it logical to have a great, positive attitude? Is it relevant to have decency, be it in the way you think, the way you talk, and the way you behave? Does intention matter more than what you do?

If all these seem reasonable and logical, then it is already a step on the path to realising more of yourself and tapping into your Inner Wealth.

跟著你可以考核傳統上的修行，例如：小乘、大乘和金剛乘傳統修行，細看每一種能否跟你的邏輯和理論能產生共鳴，正如我剛才提到的問題。通過這方法，你便不會盲目跳進一種生活方式。

Then, you may also examine the traditional aspects of the practice, for example the Theravada, Mahayana and Vajrayana traditional practices, and see if each one resonates with your own logic and reason, like the questions I just mentioned. By doing this, you won’t just blindly jump into a way of life.

否則，如果你沒有從上述事情開始，你或會面對要讓自己去適應全新的東西的問題。跟著感到有點不自然。偶而，或從開始，你或會感到這跟你的本性和原則不一樣 — 你只是在適應。

比喻說你在城市出生及長大，然後住在一個寧靜偏遠的島嶼。你可以很艱苦地嘗試但掙扎去適應。經過一段時間後仍然不容易–開始時不容易，中段時不容易，在最終時也不會容易。因為在每一方面，你感到要適應並非你真本性的事情。

Otherwise, if you don’t do any of these things at the beginning, then you may face the problem of feeling that you have to adapt yourself to something completely new. Then it becomes a little bit unnatural. From time to time, or even from the start, you might have the feeling that it’s not really according to your nature, according to your constitution — you’re just adapting.

Let’s say you are born and raised in the city and then go to live on a quiet, remote island. You could try very hard, but it would be a struggle to adapt. After some time it will still not be easy — it is not easy at the beginning, it won’t be easy in the middle, and it won’t be easy at the end. Because in every aspect, you feel that you have to adapt to something that is not really in accordance with your nature.

如此類推，你或會對此修行引致過敏反應–這並非好事。反而取而代之是採納而不是適應，你要與已存在的內在聯繫。例如，我是西藏人，跟東、西、南或北有種內在的聯繫，只因我是人類。因此，這方面是沒有區別的，所以就這樣，有很多類同的地方，沒有必要去適應的。

So in a similar way, you may have a sort of allergic reaction against the practice – which is not good! So instead, to adopt rather than adapt, you have to relate to it as if there is already an inherent connection. Like for example, I am a Tibetan, but there is an inherent connection with East, West, South or North, simply because I am a human being. So in that way there is no difference at all. And then, just like that, there are so many similar things. There is no need to adapt!

我這樣說是因為我感到有風險或危機，雖是被動的，但這很重要。當一個人的感受會產生：『我是人類，所以我有情感，從而成就我。然而為什麼我要嘗試消除這些情感？如我這樣做，便會成為一台機器。若如靈性修持是如此做法，那麼我真的想追隨靈性修持嗎？』

I am saying this because I think there is a risk or a danger, which is passive but has a lot of weight. It arises when one feels ‘I am a human being, so I have emotions, and that’s who I am. So why do I have to try to actually remove those emotions? If I do that, then I might just become a machine. And if spirituality is meant to do that, then do I really want spirituality?’

雖然這思維的邏輯是正確的，但是被錯誤應用。情感不是你的一部份，它只是一種暫時性的習慣。你並非與生俱來便憤怒，或帶有任何情感。情感會逝去。靈性修持的路上是發掘你的真性，提取你的內在財富。

While the logic of this thinking is correct, it is applied in the wrong way. Emotion is not a part of you, it is just a temporary habit. You are not inherently angry, or inherently any emotion. Emotions pass. The path to spirituality is about discovering your true nature, tapping into your Inner Wealth.

理解了這一點，差不多可否定靈性修持或修行是會改變個人真性的想法。

基於這些原因,反思出我們對修行的動機，邏輯和理據是非傳統修行的重要起步，此後才踏上比較傳統藏傳佛教的道路。

Understanding this point, almost automatically negates the idea that spirituality or practice is a way to alter a person’s true nature.

For these reasons, reflecting on our motivations, logic and reasons for practicing are important non-traditional first steps, before setting out on the more traditional Tibetan Buddhist path.

(原文 Original article: http://www.kibi-edu.org/qa/what-is-a-good-practice-to-start-with-for-people-who-are-new-to-tibetan-buddhism/)

（中文翻譯由本中心翻譯小組負責。若有錯漏，請見諒。節錄或載列文章內容以原文為準。）

    

            
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