Category Archives: 開示


希望 – 當見證人類可以如何據破壞力,我們感到很難過。在這個時候,特別重要的要記住…….

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It is very sad to witness how destructive we human beings can be. At this time, it is particularly important to remember that we are also capable of great courage and compassion. On this tragic day, I offer my prayers to the victims, the perpetrators, and all those directly and indirectly harmed.


We need to find a way to use this moment to develop awareness and understanding, so that we may live our lives without fear. We need to find a way to use this moment to stand up to fear and panic, and not to succumb to it.  We need to find a way to use this moment to develop compassion, and to show others that it is the lack of awareness, wisdom and compassion, manifesting as emotions, that is the real thing that we need to stand up to.


I pray that we all find a way to use this moment to respond with loving kindness, to stand up with hope in our hearts, and remember that human beings are also capable of great courage and compassion. I would like to ask all of those directly and indirectly affected by this tragedy to join in this aspiration.

(Karmapa’s statement in the aftermath of the Paris attacks)


Tread with caution, with awareness, so that at every turn where normally we might express attachment and various kinds of emotions, we instead express compassion and wisdom. If we are able to do that, then we are making the best use of the environment that we are born with.

菩提心 Bodhicitta


I think the first stage for us is to truly put all of our efforts into understanding the meaning of compassion and loving kindness, and this can only happen with the support of authentic teachers, those who also have the direct experience of these phenomena. So in this case, and even though it may present challenges on the way, now is the time we must put all of our efforts into accomplishing this part.


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Karmapa, during a teaching on Bodhisattvacaryāvatāra, ‘A Guide To The Bodhisattva’s Way of Life.’ :

自我批評  Self-criticism


It is important not to criticize the way we think, the way we view the world, the way we think of ourselves, the way we think of others. Instead, we can somehow depict or pinpoint that if we wish for happiness, then it always makes sense to generate a greater heart. Then, through this path or through this practice, we cultivate unceasing joy, or unceasing fruit. It sort of simultaneously bears the fruit and at the same time plants the seed, so that it never runs out. 2016-06-03

障礙    Obstacles


From a Buddhist perspective, we actually have to be grateful for obstacles, because without them we never learn. It is thanks to difficulties and challenges that we can come up with solutions, some of which will work and some not. But even if they don’t work it doesn’t mean we should give up. It only means we should try again. 2016-06-01


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佛教修行者的內在財富 Inner Wealth for the Buddhist practitioner

HHK ARTICLE INNER WEALTH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。


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.’



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.




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)。


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.


  • 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.



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 :


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紅冠法王 – 開示錄 2





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對於初接觸藏傳佛教的人來說,甚麼是良好的修行方法? What is a Good Practice to Start With for People Who are New to Tibetan Buddhism?


April 28, 2015      2015年4月28日


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.



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.



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.


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。


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.


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!


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?’


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.



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:


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What the Buddha dharma tries to convey, to try and summarize it in just a few words, is how to find essence in this life, or how to make this life meaningful. And this means, as a first step, to find a way to [show_more more=”show more” less=”show less” color=”#0066CC” list=”»”]relate to cause and effect, particularly cause and effect in terms of karma. And by doing so, we automatically become aware of what is decent, what is not decent, what is proper, and what is not proper. 20160607


慈悲 Compassion


The Buddha taught us to cultivate more compassion in ourselves, towards each other and the world by recognizing that the aspiration and motivation to want happiness (and not want unhappiness) is deeply rooted in all of us. If we use this understanding to connect with each other, we could create the basis to develop and cultivate what is most essential in our lives: compassion. 20160605

我們分享的祈願,祈願文,儀式,是有利所有眾生。偶爾,為提醒我們慈悲的修行及其利益, 諸佛菩薩會以佛法形式來教導慈悲。我們實踐的慈悲是永恆的。“永恆” 的含義,是無條件,它沒有任何居心不管我們是否懂得各種儀式,我們都帶有慈悲的特質。

The aspirations, the prayers, the rituals that we share are for the benefit of all sentient beings. From time to time, in order to remind ourselves of the benefit and the practice of compassion, Buddhas and bodhisattvas teach the practice of compassion in the form of Buddha dharma. The compassion we practice is timeless. ‘Timeless’ meaning that it is unconditioned, it has no agenda of any kind. Whether we know the rituals or not, compassion is something that we all have as a quality. 20160519

祈願文Aspiration Prayers


Aspiration prayers work. Furthermore, they are the easiest practice. All it requires is our attention and a most observant mind. Through these qualities, we come to deeply understand what Buddhas and Bodhisattvas have always aspired to. And then, we simply offer aspirations ourselves. 20160517



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教育能索造我們的思想。 如果我們不教育/教導價值觀,和培養我們內在財富,那麼要是危機來臨的話,我們一般會體會到這個危機是跟價值觀有關的。

我們生命的目的不只是為了生存,不只是為了保持身體的狀態 - 而是盡量發展我們的覺悟。所以教育的重點和方向不應該只是為了能夠讓我們集取更多外在的財富, 而是要幫助我們發展我們的覺悟, 去幫助年輕人培養他們天賦(先天具備)的智慧和慈悲心,以致公益社會。

Education shapes our minds. If we don’t teach values and nurture Inner Wealth, then when there is a crisis, we often find that first and foremost there is a crisis in values.
The purpose of our life is much more than to survive, much more than sustaining the physical body – it is to help develop consciousness. The emphasis and direction of education should therefore be not just about accumulating information to serve outer wealth, but to help develop consciousness, to help young people nurture their innate values of wisdom and compassion for the benefit of society. 2016-05-28

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這裡有一個更加深切的原因為什麼我們想得到長壽。原因不只是為了生存,不只是要與時間堅持鬥持續長久, 而我們得到長壽的同時,是帶著利益眾生的意圖。
There is a more profound reason why we want live a long life. It is not just to survive, it is not just to outlast time, but it is done with the intention to benefit sentient beings. 2016-05-26

如果我們堅持要找出一條路(解決方法), 那麼佛教的方法,或者一個修行人的方法, 便是去尋找根源 - 即是因。

如果我們嘗試易轉,或硬着改變結果, 那是很難的,但是如果我們嘗試找出因由,它的根源,那麼這就不一樣了。 我們的修行, 我們的見解都是從因由而發出的, 所以如果我們嘗試思考一下因由,或許就能找到答案。 有可能是個人的一個答案,或是集體性的答案,但是如果我們必須要找到答案的話,如果我們必須要找到解決的方法,那我們必須要找到它的根源/因由 - 不一定是個絕對的根源,但是起碼是一個合理的因由。 因為每一種結果都會有它自己的條件和環境(去發生),它必須有它自己的因由(去發生),所以如果我們嘗試追蹤它的根源,我們應該可以找到一些解決的方法。
If we force ourselves and say that there must be a way, then the Buddhist’s way, or the practitioner’s way, is to find the root, the cause.

Because if we try to counter or somehow change the result, that’s quite difficult, whereas if we try to find its cause, its root, then this is different. Our practice, our view is all based on causality, so therefore if we try to think of the cause, then there may be an answer. It may be an individual or a collective answer – that depends – but otherwise if we really must find the answer, if we must find the remedy, then we must try to find its cause – not to say its absolute cause, but at least some reasonable cause. Because every result must have its own condition, it must have its own cause, so therefore if we try to trace its root, then we may be able to find some remedies. 2016-05-24



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