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洽美仁波切的禪修開示 – 2022-08-22

22/8/2022 Chagmay Rinpoche’s 3rd Talk on Meditation (2)

二零二二年八月二十二日洽美仁波切的禪修開示 (2)

Audience:

About post-meditation, in Gampopa’s book, it says that we should avoid idle talk and useless chatter, how do I distinguish it from socializing?

觀眾:

關於下座後的問題,在岡波巴的書中,說到我們應該避免無目的的談話和無用的喋喋不休,我如何將之與社交區別?

Rinpoche: 

Yeah, I mean, basically, gossiping. Gossiping, or useless talk, everything, is also included in the ten unvirtuous deeds. Basically, the result of all these talks, useless talks, and gossiping, it takes you further and further and further away from practice. That is the negative result of these qualities. But when you say, when you have to socialize, and then talk, there is one saying, that is quite useful: if you know it is useless talk, there is always skillful methods that can be applied towards that certain moment, or every day in our lives. Because we live in a community, so on. If we recognize that we have to use the useless talks, useless topics, you know, just gossiping, to recognize that. If it is not coming from jealousy, anger, or hatred, that is fine, I mean, if you notice. Because when people talk, usually, gossiping, it is either coming from jealousy, or hatred, or anger, or you know, it is always coming from these. When we talk about someone else, it is either because, there is some jealousy, or hatred, or anger. So if these qualities is not within your mind, this is how you distinguish gossiping…but, still gossiping, but not gossiping. When you socialize with people, and then everyone is talking this and that, I mean, you can add on a few sentences, just to make everyone happy too. Because if you don’t talk, and if you just listen, listen, listen, and then don’t say anything, that would be weird too with your friends, or anyone, your colleagues. That’s why I say, skillful methods can be applied in our everyday lives. Skillful methods is knowing, but at the same time, adapting. And then if you can become skillful, I mean, if you can become used to using these kinds of methods, then you can have opposite effects on the others too, you can have positive effects on others as well. If you are gossiping, and then if the negative qualities are not arising within you, then it is okay. Okay meaning, it is good for you, because you don’t go into that quality. 

寧波車:

是的,基本上是講是非。講是非或無用的談話等等都是被包含在十不善業之中。這些談話的結果會使你遠離修行,與修行之路越來越遠。這就是負面的結果。但若果你說,你需要因為社交而談話,那有一個頗為有用的做法:當你知道將要講無意義的談話,其實有善巧的方法,可以在特定的時候運用,或在我們日常的生活中應用,因為我們都在社區裏生活。若果我們察覺到我們要講無意義的話、無聊的話題、 要講是講非時,就要去認出它。若果它不是出於妒忌、憤怒、嗔恨,那是可以的,當然是若果你能察覺到的話。因為當人們談話、講是非,通常都是出於妒忌、嗔恨,或憤怒,它常常都是基於這些負面的心態。當我們談及別人,這是因為妒忌、嗔恨,或憤怒。所以,若果你的心不是帶著這些負面的東西,這就是你如何區別出是不是在講是非。須然依然是閒話,但不是在講是非。當你與人社交,然後所有人都在說這樣,說那樣,你可以搭上幾句,只是為了令別人開心。因為若果你不說話, 若果你只是聽著,然後甚麼都不說,那你的朋友、其他人或你的同事,都會覺得你很奇怪。這是我說善巧的方法可以應用到每日的生活的意思。善巧的方法是覺察,不過同時也是適應。若果你可以習慣使用這種方法,你就可以對別人帶起相反的作用,你可以對別人有正面的影響。若果你講閑話,而負面的情緒沒有在你身上生起,那是可以的。可以的意思是,這是對你好的,因為你沒有那些不良的質素。







(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。)

摩尼寶珠大揭秘

作者: 賴成蔭

可以肯定地告訴大家:摩尼寳珠尚在人間, 只不過很不容易找到;然而由於識之者寡,價格可以非常便宜!
我猶豫了很久,應否把這個秘密公諸於世?因怕會引起搶購爭奪,價格大升,反而令有缘人不能夠獲得。但想深
一層:以其讓此神物沉寂數百年,零落如同草芥,倒不如令有心人可以按圖索驥,尋得而供奉,並發揮其強大的
正能量,利澤各方!
但請記住: 所有聖物神器,都必須經歴「集結」(accumulate) 、「活化」(activate) 和「發揮/ 提升」
(enhance )三大階段的。這涉及持有者持之以恒的修行努力及發大善願的慈悲心!而不是求得後如同戰利品般
蓄諸高閣,這只會令神器處於冬眠狀態,和一般石頭没有分别!
(一)西藏版的摩尼寳珠
從西藏唐卡的清晰细腻描繪,我們可以確認摩尼寳珠是屬於貓眼石科中具有缟纹特徴的寳石。
這至少有三種:虎眼石、鐵虎眼石和彼得石。
其共同特徵有三:
(1)表層局部含水銀斑塊:這些斑塊含强磁性,可以被磁鐵吸住。傳說中這種水銀名為「流鐵」,乃是宇宙間
最具能量的物質。
(2) 表層有圆圈線纹(甚至是同心圆纹):好像有人用針規刻上去的,但仔細觀察又不大可能是人工刻劃得出
來的,因為此紋深入石層內而且沒有被刻劃過的刀痕。此紋無以名之,亦未見有人論述過。按理此紋應可
以我的名字命名了!(一笑)現在姑且稱之為「摩尼寳珠紋」吧!
對比天鐵(鐡隕石)和寒鐡(鎳隕石)表面獨有的神秘「纱布纹」,乃是以其發现者命名為「魏德曼纹」。
據說是含有外星文明的密碼訊息,則此「摩尼寳珠纹」亦有可能如是。

(3) 具有迷人的猫眼式折射光芒,而且光纹移動變化的面積較大,甚至覆蓋整個球體。
事實上虎眼石的尺寸很少有大於直徑十公分的,反而鐡虎眼的球體較大,密度更高,估計這和含水銀量更
多有関。唯美中不足的是其光芒的亮度不夠,折射面較窄少。
彼得石多有尺寸較大的,且含神秘「摩尼寳珠纹」較多,尤其折射光芒最為奇幻多變,非常迷人,號稱世
上最美麗的寳石!個人認為「彼得石」很大可能就是「摩尼寳珠」!
(二)元祖版的摩尼寳珠
可是我又留意到:記載中摩尼寳珠存在於大約二千年至一千五百年前,(最早見於東晉時法顯和尚的「佛國
記」)即中國的漢朝到南北朝時期,到了唐代便已消失絕產(唐玄奘法師的「大唐西域記」已沒有記載)。而西
藏唐卡對摩尼寳珠的描繪應是始於宋代,即距今一千年前左右。
於是問題來了,西藏唐卡所描繪的當真就是原來的摩尼寳珠?抑或只是其絕產後的代用品?
我們唯有在中國古代典籍及詩歌的記載,總結出「元祖版摩尼寳珠」的特徵有:
(1)「自然流露清光明,普照四方」: 即其折射光非常寬濶,而且光芒很強,即使站在較遠的地方也可以看
到。這個應是世上最强的貓眼石光芒!
(2) 是彩色的: 包含紅黃青綠紫五色的組合。按「青」在古代叫「靛青」,其實是藍色。而這五色就是古代的
「彩虹色」,只是到近代才把「橙」(即深黃色)和「青」(即淺綠色)再細分出來,變成七色的。
(3) 放在水中,可以把濁水照亮。
(4) 其來源和水有関: 有詩云「躍出驪龍湫!」,這很可能是出自瀑布或河水中,而不是一般的石礦。因有傳
説摩尼寳珠是出自摩竭魚腦或龍王之腦中。
很明顯,元祖版的摩尼寳珠和西藏版的有很大分別!這個並非神話傳說想像之物,而是確實存在,有不同時地的
人見過並記述下來的。可是當今世上,仍可以找到這個絕產了一千五百年的神物嗎?
答案是:摩尼寳珠之所以是摩尼寳珠,即是它不可能在這個世上被消失的。只不過其產量絕少,唯有緣人可得之!

第十七世大寶法王 分享有關 白雅仁波切圓寂 的消息


October 9, 2022

第十七世大寶法王嘉華噶瑪巴泰耶多傑分享有關白雅仁波切圓寂的消息

親愛的法友

我們以非常悲痛的心情宣布,持有佛陀教法的偉大上師,蔣揚索南旺波白雅秋楚仁波切,於藏歷水虎年(2022 年 10 月 3 日)八月八日在成都圓寂。

上一世的宗薩欽哲確吉羅卓認證白雅秋楚仁波切為轉世上師,並任命他為西藏德格地區白雅寺的住持。

年輕時期白雅仁波切的訓練教育,宗薩欽哲確吉羅卓扮演了重要的角色。但後來,由於當時國家的變動,白雅仁波切在德格地區貢欽寺不遠的一個僻靜地方,在洞穴禪定修行二十年。

徒眾們不時會請求他作開示,在這些接觸中,白雅仁波切會要求可信賴的弟子從該地區的寺院中取回聖物,例如佛像和繪畫。然後,他將這些珍貴文物保存在他修行的洞穴中,在情況穩定後,將它們歸還給合法機構。總而言之,已故的白雅仁波切因此守護了超過一千尊佛像。

從1980年到圓寂為止,白雅仁波切孜孜不倦地傳授佛法,在西藏各地及海外傳授灌頂。但是,由於眾生缺乏善根,這個世界上可能再也沒有像他這樣的上師了。

因此,我請他的弟子,積集善根發無私大願。 我本人也為他迅速乘願歸來祈願。

泰耶多傑
第十七世大寶法王嘉華噶瑪巴

October 9, 2022

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message regarding the passing of Pewar Rinpoche.

Dear Dharma friends,

It is with great sadness that we announce the passing of the Buddhist master Jamyang Sonam Wangpo Pewar Chogtrul Rinpoche, who departed on the 8th day of the 8th month in the Water Tiger year of the Tibetan calendar (the 3rd of October 2022) in the city of Chengdu.

The previous Dzongsar Khyentse Chokyi Lodro recognized Pewar Chogtrul Rinpoche as a reincarnated master and installed him as the Head of Pewar Monastery in the Derge region of Tibet.

In terms of the young Pewar Rinpoche’s education and training, Dzongsar Khyentse Chokyi Lodro played a major role. However, later on, because of changes in the country at the time, Pewar Rinpoche settled in an earth-cave in a secluded place not far from the Gonchen Monastery in the Derge region for a period of twenty years, which he spent in meditation.

From time to time devotees would seek his instructions, and during these encounters Pewar Rinpoche would ask trusted disciples to retrieve sacred objects such as statues and paintings from monasteries in the region. He then safeguarded these objects in his cave and later returned them to their rightful institutions once circumstances were stable. All in all, the late Pewar Rinpoche thus saved more than a thousand sacred images.

From the year of 1980 till his passing Pewar Rinpoche tirelessly taught the Buddha Dharma, gave transmissions and empowerments throughout the various regions of Tibet and abroad. However, due to sentient beings’ lack of good karma there may not be a master like him again in this world.

Thus, I hereby request all of his disciples to engage in virtue in order to acquire goodness and to cultivate the path of selfless aspirations.
And I myself pray for his swift return and the fulfillment of all his intentions.

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa






(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。)

第十七世大寶法王於台灣地震後分享的訊息

於新德里2022 年9月20日

第十七世大寶法王嘉華噶瑪巴泰耶多傑,於台灣地震後分享的訊息

親愛的法友

得悉上週日台灣東南部發生地震,我深感悲痛。雖然,僥倖的是死亡人數低,但這樣的災難給所有直接受影響的人帶了來巨大的痛苦。因這次的地震,有很多人受傷,更多的人失去了生計。

而這只是我們最近在全球看到的眾多天災和人為苦難之一。從巴基斯坦的毀滅性洪水、日本的颱風,以及影響世界許多地區的災難性森林大火,以至各種人為災害,如戰爭和不同形式的暴力。

看到周圍所有這些苦難,我們很容易變得灰心沮喪,感到不知所措和無能為力。

然而,正如修心教法(Lojong)教導我們,佛法可以幫助我們將所有的困難轉化為解脫、覺醒之路。

通過我們的修行,我們可以將痛苦和障礙轉化為機會,這樣就能更清楚地了解我們人類存在的本質。

我們可以獲得智慧,從而看到生命的本質是轉瞬即逝的,我們唯一可以依靠的,就是全然接受這個不斷變化和反覆無常的世界。

我們可以放下根深蒂固的一廂情願看法,放下錯誤認為我們的體驗是永恆的,以為生命只不過是為了享樂的,以為幸福是永久的。

同時,這種見解將幫助我們自然地對,其他同樣陷入一廂情願看法的眾生生起慈悲心,並使我們發願利益他們,這並不是出於使命感,而是出於真心想幫助眾生的願望。

因此,親愛的法友,請善用你寶貴的人身和身處這充滿挑戰時代的機緣,盡所能將每一次的體驗轉化為燃點智慧和慈悲的力量。

請與我一起將你的修行和功德迴向給所有受到不幸和災難影響的人。

致上祈禱
第十七世大寶法王嘉華噶瑪巴泰耶多傑

New Delhi, 20 September 2022

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message after an earthquake in Taiwan.

Dear Dharma friends,

It is with great sadness that I learned of the earthquake that struck in the southeast of Taiwan last Sunday. While the death count has remained mercifully low, nevertheless such calamities create tremendous sorrow for all those directly affected by them. Thus, as a result of this earthquake many people have suffered injuries, and many more have lost their livelihood.

And this is just one of so many natural and manmade disasters that we have been seeing around the globe in recent times: from the devastating floods in Pakistan, the typhoon in Japan, and the catastrophic forest fires affecting numerous parts of the world, to the various man-made disasters such as war and different forms of violence.

In view of all this suffering around us it would be all too easy to be disheartened; to feel overwhelmed and powerless.

However, as the teachings on Mind Training (Lojong) tell us, the Buddha Dharma can help us transform all difficulties into the path to liberation, awakening.

Through our practice we can transform suffering and obstacles into opportunities to gain a clearer understanding of the nature of our human existence.

We can gain the wisdom to see that life is, by its very nature, fleeting and impermanent, and that the only thing we can rely on is the complete acceptance of this ever-changing and fluctuating world that is ours.

We can let go of our deep-rooted wishful thinking that our experience is permanent, that life is nothing but pleasure, and that what we consider as happiness will last forever.

At the same time, this insight will help us to naturally develop compassion for all other beings who are caught up in the same kind of wishful thinking, and give rise to the genuine wish to benefit them – not out of a sense of mission, but out of a genuine aspiration to be of support.

Therefore, dear Dharma friends, please utilise your precious human life and these challenging times we live in to the best of your ability, by transforming every experience into fuel for generating wisdom and compassion.

And please join me in dedicating your practice and your virtue to all those affected by misfortunes and disasters.

With prayers
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa







(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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第十七世大寶法王分享以下有關桑巴多傑教授圓寂的消息





7月10日

第十七世大寶法王嘉華噶瑪巴泰耶多傑,分享以下有關桑巴多傑教授圓寂的消息

親愛的法友

我們敬愛的「根拉」,桑巴多傑教授,已進入這一期生命的最後禪定。他於昨天晚上即農曆十日(藏語稱為tsechu)圓寂。

我將永遠懷念他的存在,我的生命中再也不會有像他這樣偉大而獨特的菩薩了。

他是我最偉大的上師之一,也是我已故根本上師,第十四世昆津夏瑪仁波切送給我的最偉大禮物之一。

「根拉」是一個簡單的敬愛尊稱,我曾經用它來稱呼桑巴多傑教授。這個詞的意思是「長者」,但不一定是指年齡,指的是這個人的知識和他能成就我們速證菩提。

很多同修和我一樣,都曾經擁有珍貴的機會向他學習,從他身上汲取
很多寶貴的佛學知識。我希望我們能夠將他對我們的教導加以實修來懷念他。

今天下午 大約6 點 30 分,小雨從沒有雨雲的天空落下。也許這是我情感的投射,也許不是,但這就像是告別的祝福。這並不代表什麼都真正結束了,而是一種溫柔的感情。

願我們追隨他以及許多偉大上師的腳步,學習他們生活與去世的方式。

像許多偉人一樣,從今以後他的道路將會是我們無數的道路。 但我們不會在有生之年,以我們認識的方式遇見他們。

然而,如果我們將他傳授給我們的知識認真修行,那麼我們可以肯定他將會與我們一起直到證悟。

致上祈禱

第十七世大寶法王嘉華噶瑪巴泰耶多傑

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message after the passing of Professor Sempa Dorje.

Dear Dharma friends,

Our beloved Genla, Professor Sempa Dorje, has entered the final meditation of this rebirth. He passed into Parinirvana yesterday evening, on the 10th day of the lunar calendar, which is known in Tibetan as tsechu.

I will forever miss his presence, and there will never be another great and unique Bodhisattva like him in my life.

He was one of my greatest teachers, and one of the greatest gifts made to me by my late root teacher, His Holiness the 14th Kunzig Shamar Rinpoche.

‘Genla’ is a simple term of endearment, by which I used to call Professor Sempa Dorje. The meaning of this term is ‘elderly’, not necessarily in terms of age, but more referring to the person’s knowledge and his paving the way to our realisation.

Just like myself, many fellow practitioners have had the precious opportunity to learn from him and absorb his treasures of Buddhist knowledge. I hope we will be able to honour him by being able to put into practice what he shared with us.

This afternoon around 6:30pm a light drizzle of rain fell from a sky that contained no real rain clouds. Maybe it’s my emotion, and maybe it’s not – but it was like a farewell blessing. Not that anything truly ends, but it was like a gentle touch of affection.

May we follow in his footsteps, and the footsteps of so many great masters – the way they live and the way they pass away.

His path from now on will be a myriad of paths, like that of so many great beings.

But we won’t witness them in our lifetime, not in the way we think we will. Yet, if we put what he has passed on to us into practice, then we can be sure that he will be with us all the way to enlightenment.

With prayers,
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa



(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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日期 : 2022年8月14日

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第十七世大寶法王分享有關最近發生的自然和人為災難的訊息




第十七世大寶法王嘉華噶瑪巴泰耶多傑,分享有關最近發生的自然和人為災難的訊息

親愛的法友,

僅由今年年初開始,短短幾個月的時間,我們就目睹了世界各地發生了許多自然災害,如洪水、山泥傾瀉、颶風、乾旱和山火,所有這些都給人類和動物造成了無法估計的痛苦。

除了這些自然災害之外,我們還看見很多意外和人為災難,最近的一次是上週日在尼泊爾發生的飛機失事和德克薩斯州烏瓦爾德的悲慘學校槍擊事件,這兩齣悲劇奪走了二十多條生命。

面對這些慘劇,加上當前許多全球性的挑戰,如烏克蘭戰爭、氣候危機和仍在持續的疫情,令我們感到無助和絕望。

然而,作為佛法的修行者,重要的是我們不要向絕望屈服。相反,讓我們藉著這些事件來思維佛法的教義,尤其是死亡必然和人生無常。

讓我們也提醒自己,無常和死亡並不是我們普遍認為那麼可怕,它們從來都不是終結。讓我們嘗試理解,在生命中 並沒有絕對的結束、失去、或死亡。生命只是隨著因緣和條件而相續不斷。

同時,讓我們想著所有遭受巨大損失和悲痛欲絕的人,和讓我們為所有因為自然和人為災難的受害者,死者、傷者和喪親者,致以祝福和祈禱。

我請所有行者與我一起為他們供燈、儘力念誦大悲觀世音菩薩之六字大明咒,並將功德回向給他們。

致上祈禱

第十七世大寶法王嘉華噶瑪巴泰耶多傑

——

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message regarding recent natural and man-made disasters.

Dear Dharma friends,

Since the beginning of this year alone – over the space of just a few months – we have witnessed so many natural disasters across the world: floods, landslides, cyclones, droughts, and wildfires, and all of these have caused immeasurable suffering to humans and animals alike.

On top of these natural calamities, we have also been seeing a number of accidents and man-made disasters, most recently the plane crash in Nepal last Sunday and the tragic school shooting in Uvalde, Texas, both of which have cost more than twenty human lives.

The accumulation of such events, against the backdrop of the many current global challenges, such as the war in Ukraine, the climate crisis, and the still-ongoing pandemic, can leave us feeling helpless and hopeless.

However, as practitioners of the Buddha Dharma, it is important for us to not give in to despair. Instead, let us use such happenings as a basis to reflect on the teachings of the Buddha Dharma, in particular the inevitability of death and the impermanent nature of life.

Let us also remind ourselves that impermanence and death are not the terrible news we often consider them to be – they are never the finale. Let’s try to understand that in life, there is no absolute end, loss or death. Life simply flows in a series of pulses, in accordance with causes and conditions.

At the same time, let us think of all those who have experienced tremendous loss and are grief-stricken and devastated, and let us extend our wishes and prayers to the victims of all disasters, both natural and manmade: the deceased, the injured and the bereaved alike.

I would request all of my fellow practitioners to join me in making lamp offerings dedicated to their benefit, and to recite the six-syllable mantra of the Buddha of Compassion, Avalokiteshvara, as much as possible.

With prayers

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa

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。)

第十七世大寶法王於衛塞節的開示

第十七世大寶法王嘉華噶瑪巴泰耶多傑,於衛塞節的開示

親愛的法友,

下週一,5 月 16 日,是衛塞節(也稱為佛陀 Jayanti或佛Purnima 的日子),這是一個紀念我們歷史上的釋迦牟尼佛誕生、成道和入滅的佛教節日。

當然,摘自《華嚴經。入法界品》的《普賢行願品》,總結了它的精髓,揭示在我們這個宇宙的每一個粒子之上,都有與宇宙中的原子一樣多的清淨界,而且每一個淨土中,都安住著無量數的佛菩薩。

這不僅僅是一個比喻,它確實描述了事物的實際情況。但是,由於我們人身條件的限制,我們只能以線性的方式一次看到一件事物,因此我們談論的一系列古佛,是一個接一個地出現。

當然,在當今時代,我們有幸稱自己為無數佛之一的佛弟子,他以悉達多太子出世,於菩提迦耶菩提樹下圓滿覺悟,其後成為人所共知的釋迦牟尼佛。

作為佛教徒,我們認為衛塞節是農曆年中最殊勝的日子,我們會盡最大努力以至誠心慶祝它。

我們會嘗試利用這一天來憶念和行持佛陀的教法。

而且我認為善用這一天最實際和最相關的方法之一,就是專注於皈依的修行。我相信你們大多數人一定從你們的上師獲到了皈依戒。

皈依是趣入佛教徒道路的第一步,也是整個菩提道的基礎。皈依佛、法、僧而趣入這條道路,即是個人承諾停止惡行,這是走向解脫和圓滿覺醒、成佛的基石。

因此,我想鼓勵大家在衛塞節淨修皈依,同時念誦普賢行願品。

這是我對所有同修的請求。

除此之外,對於熟悉八關齋戒的你們,和過去曾接受過八關齋戒並理解其解釋的人,我鼓勵你們在衛塞節受持八關齋戒。

一如概往,請不要將我的這個建議誤認為是命令,誤以為有義務遵守的命令。我很清楚你們許多人都有非常繁忙的事務,承擔著無數的責任。

但是,如果你感到有所啟發,並有時間和機會的話,在 24 小時,即是從一個日出到下一個日出的時間,我會鼓勵你全身全意投入這個修持。

我相信它有莫大的好處,因為它讓我們有機會,至少在一年之中的一天,觀察沉默。我在這裡說的不僅僅是嘴巴上的沉默,更重要的是心的沉默。

只需花 24 小時進行練習,就能讓我們的身語意從平時的忙碌中放鬆下來。我並不是暗示我們的社會責任和我們生活中的各種責任是不重要或毫無意義的,完全不是這個意思。這些責任與別人、個人、社區、社會有關,所以它們當然很重要。

只是,如果我們能夠透過這個修行獲得更清晰的視野和更深刻的洞察力,那麼我們的社會責任就會越來越不那麼沉重。

社會責任是人類重要的一部分,但我們可以以最輕鬆、最自然的方式來處理它們,而不會導致焦慮或掛礙。如果我使用太陽及其「職責和責任」來比喻,我想要傳達的訊息會更容易比理解。形像化地說的話,就是每天太陽升起,傍晚落下,它為植物、動物和人類提供溫暖和生命,這是太陽重要的職責。毫無疑問,太陽日復一日地履行這些「職責」,卻從不陷入困境或壓力,也沒有任何掛礙。

我覺得,這就是這個修持的好處之一,它讓我們變得好像太陽一樣,它幫助我們完全沒有障礙、焦慮、牽掛,任運自在地升起和落下、活著和死亡。

當然,如果你不能在衛塞節修持八關齋戒,總有第二天,如果沒有,那就是後天。所以,總會有機會的。

對於那些還不熟悉八關齋戒的人,我建議如果有機會,找一天嘗試一下,是一種很好的體驗。畢竟,每個人都喜歡嘗試新事物,而八關齋戒的練習不需要付出很大勞力,因為它是一個既簡單且平靜而愉快的體驗。

在這背景下,有兩個經常會引起誤解的題目,我想藉此分享一些我的看法。

第一個是,「戒律」一詞及其所傳達的內涵。這個英文單詞,就像它的藏語對應詞 sdom pa 一樣,似乎帶有一種限制、封閉或約束的語氣。我認為這會給我們帶來錯誤的想法。並不是說 sdom pa 這個詞本身有什麼問題,「束縛」或「禁閉」實際意思是關閉我們通往惡行之身語意之門。

儘管如此,對某些概念的理解方式在很大程度上取決於我們當時所處時代的精神、那個年代的心態。因此,對於過去的幾代人來說,聽到「對惡行之門關閉」的說法可能是完全有效的,甚至是鼓舞人心的。這是描述「戒律」的一種清晰而實在的方式。

然而,以現代主義、環境問題和全球化為標誌的當今時代,既有其自身的優勢,但也有其缺陷。一方面,我們比以往任何時候都擁有更多的自由和機會,但另一方面,我們面臨著如此多的選擇、如此多的壓力,以及前所未有的責任和挑戰。我個人認為,當代人類的狀況是,我們沒有任何空間可以聽到問題或挑戰。因此,如果我們聽到「惡行之門關閉」之類的話,我們可能不會感到鼓舞或激勵,作為當今時代的孩子,我們總是喜歡聽到事情美好的一面、積極的一面,甜蜜的一面。

可幸的是,藏語sdom pa 與許多佛法術語一樣,具有廣泛的含義、語調和內涵。因此,我們可以簡單地注意一硬兩面的另一面,並利用另一個可能更適合我們這個時代的文化,「解束」這個解釋可能就更合適我們。畢竟,每當我們關上一扇門時,另外一道門就會打開,由於我們總是喜歡聽到事物積極的一面,所以當我們從打開、解綁的角度理解「戒律」或 sdom pa 時,我們可能會感到更有動力和鼓舞。

這可以幫助我們了解,修行戒律或任何其他佛法的修持,並不是限制我們、禁止我們、束縛我們。其實恰好相反:佛法的一切修行,都是為了解脫、開啟、打開我們的心。

所以誰知道,也許有一天我們會想出一個新的詞語,又或者下一尊佛會創造一個新詞而不是「戒律」,縱使只是暫時的,如果有意義的話,我覺得我們可以將它們不當作「戒律」看待,而是「解束」。

我想簡單的談第二點,是我們經常帶入佛法修行的使命感。

我一直受到《入菩薩行論》啟發,寂天菩薩說他這部作品不是為了他人,而是為了自己的利益。他說這話並不是說他沒有菩提心,他也不只是謙虛。他只是很踏實、沒有誇大其詞。他只是在做他正在做和喜歡做的事情。所以沒有感到負擔,沒有為什麼要寫這部論的使命感。他這樣做不是為了榮耀或名聲,也不是為了拯救世界。

任何一個頭腦清醒的人都會明白,這個世界還在繼續,沒有必要為個人或集體的使命,為救度眾生,為拯救世界而操心。這些只是激勵自己的方法,如果我們發現它們有幫助和能鼓舞人心的話,那麼我們當然可以利用它來專注我們的皈依或八關齋戒的修行。

但我覺得沒有必要揮動大橫額、懸掛巨型海報,也沒有必要用擴音器在屋頂上宣揚「我的修行是在普度眾生或拯救世界」。

對我來說,所有這一切都歸結為製造另一場情緒的混亂。而如果你製造這樣的情緒混亂,如果你承諾和發誓「從這一刻起直到我最後一天,我將致力於拯救世界」,那一刻你可能會感到解放。但實際上,這樣做與這個世界並沒有太大的關係。除了給自己製造不必要的壓力、負擔和焦慮之外,它不會有任何收穫。

相比之下,寂天菩薩只是享受他正在做的事情,就是如此簡單。當你做你喜歡做的事情時,一切都會變得容易;即使你必須拯救世界,它也會變得容易。

中文詞語裡,代表「喜悅」或「高興」的字是「開心」,這個詞語的字面字意思是「打開心扉」。

我認為這就是修持「戒律」的真正目的,解開我們的束縛,幫助我們敞開心扉。

因此,親愛的法友們,這是我在衛塞節這一天對你們所有人的祝願,希望你們能抽出一些時間來修行佛法,找到快樂和打開心扉。

致上祈願
第十七世大寶法王嘉華噶瑪巴泰耶多傑

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, gives the following message on the occasion of Vesak, 2022.
Dear Dharma friends,
Next Monday, May 16th, marks the day of Vesak (also known as Buddha Jayanti or Buddha Purnima) – the Buddhist festival that commemorates the birth, the enlightenment and the Parinirvana of our historical Buddha Shakyamuni.
Of course, Samantabhadra’s King of Aspiration Prayers (which is extracted from the Gaṇḍavyūha chapter of the Avataṃsaka Sutra, and sums up its essence) tells us that atop every particle in our world there are as many pure realms as there are atoms in the universe, and that in each of these pure realms reside myriads of Buddhas and Bodhisattvas.
This is not just an analogy – it describes the way things actually are. However, due to the limitations of our human condition we are only able to witness things one at a time, in a linear manner, and accordingly we talk about a series of historical Buddhas, appearing one after the other.
And of course, in our current era we have the good fortune of being able to call ourselves the disciples of one of these countless Buddhas: the one who started life as Prince Siddharta, attained perfect awakening under the Bodhi Tree in Bodhgaya, and thereafter became known as Buddha Shakyamuni.
As Buddhists we consider Vesak to be the most sacred day of the lunar year, and we do our best to celebrate it with as much sincerity as possible.
We recall the Buddha’s teaching, and we try to use this day to implement however much of it we are able to.
And I think that one of the most practical and relatable ways of observing this day is by focusing on the practice of refuge. I believe that most of you must have received the Buddhist refuge vows from one of your teachers.
The taking of refuge marks the first step on the Buddhist path, and it’s also the foundation for the whole journey. An individual entering this path by taking refuge in the Buddha, Dharma and Sangha promises to give up non-virtuous actions, which is the very basis for journeying towards liberation and perfect awakening, Buddhahood.
So therefore, I would like to encourage all of you to observe the day of Vesak by focusing on the refuge practice, and along with this, please also recite Samantabhadra’s King of Aspiration Prayers.
This is what I would like to ask of all my fellow practitioners.
Besides that, for those of you who are familiar with the practice of Sojong, who have taken the Sojong vows in the past and have received explanations on them, I would encourage you to devote the Vesak day to this practice.
As always, please don’t mistake this suggestion of mine for a command, an order that you are obligated to follow. I’m well aware of the fact that many of you have very busy schedules, with countless obligations and responsibilities.
But should you feel inspired and have the time and opportunity, then – for a period of 24 hours, from one sunrise to the next – I would encourage you to devote yourselves to this practice.
I believe that it has great benefit, because it gives us an opportunity to observe some sort of silence, at least for one day in a year. I am not just talking about verbal silence here, but, more than that, also silence from thoughts.
Dedicating just 24 hours to this practice will allow our body, speech and mind to relax from their usual busyness. I don’t mean to imply that our social duties and the various responsibilities we have in our lives are unimportant or meaningless. Not at all – they are related to people, to individuals, to communities, to society, so of course they are important.
It’s just that if we could gain greater clarity of view and deeper insight through these practices, then our social duties will become less and less heavy and burdensome.
Social duties and responsibilities are part and parcel of being human, but it is possible to go about them in the most relaxed and natural way, without anxiety or hang-ups. Maybe what I’m trying to convey here will be easier to understand if I use the analogy of the sun and its ‘duties and responsibilities’. Figuratively speaking, it’s part and parcel of the sun’s duties to rise every morning, to set every evening, and to give warmth and life to plants, animals and human beings alike. And without fail, the sun goes about fulfilling these ‘duties’ day in, day out, without ever getting stuck or stressed, without any hang-ups.
This, I feel, is one of the benefits of this practice – it allows us to become more like the sun: it helps us to function, to rise and to set, to live and to die, without being stuck, without anxiety, without hang-ups.
And of course, if you can’t practice Sojong on the day of Vesak itself, there’s always the next day, and if not, then the day after that. So, there’ll always be another opportunity.
For those of you who are not yet familiar with the practice of Sojong, I would suggest that it might be a good experience to try it one day, should the occasion arise. Everybody likes to try new things, after all, and the practice of Sojong doesn’t require any great exertion or effort – it’s simple, peaceful, and enjoyable.
In this context, I would like to share a few reflections on two topics that I feel can sometimes be a source of misunderstanding.
The first one is the term ‘vow’ and the connotations it transports. This English word – just like its Tibetan counterpart sdom pa – seems to carry a tone of restriction, of closing or binding; and I think this can give us the wrong idea. Not that there is anything wrong with the term sdom pa itself – what the ‘binding’ or ‘closing’ actually implies is shutting the doors of our body, speech and mind to non-virtues.
Still, the way in which certain notions are perceived is very much dependent on the spirit of the time we live in, the contemporary mentality, and the prevailing trends. Thus, for past generations it may have been perfectly valid and even inspiring to hear about ‘shutting the door to non-virtues’. It’s a clear-cut and down-to-earth way of describing the vows.
However, the present time, which is marked by modernity, environmental issues and globalisation, has its own advantages as well as its own drawbacks. On the one hand we have more freedom and opportunities than ever before, but on the other hand we are faced with so many choices, so much stress, and an unprecedented number of tasks and challenges. It seems to me that the contemporary human condition is such that we don’t have any room to hear about problems or challenges. And so therefore, if we hear about ‘shutting the door to non-virtues’ and so on, we may not feel encouraged or inspired. As children of our current era, we always like to hear about the bright side of things, about their positive aspect, their sweet part.
Fortunately, the Tibetan term sdom pa – like so many Dharma terms – has a wide range of meanings, tones and connotations. And so we can simply focus on the flip side of the coin and tap into another nuance that may be more appropriate for our era, and that could very well be something like ‘unbinding’. After all, whenever we close one door another one opens, and since we always prefer to hear about the positive side of things, we may feel more motivated and inspired when we approach the vows, or sdom pa, from the angle of opening, unbinding.
This can help us gain a sense that the purpose of practising vows, or doing any other Buddhist practice, is not to constrain us, close us, tie us up. In fact, it’s quite the opposite: all the practices of the Buddha Dharma are meant to liberate us, unbind us, open our heart.
So who knows, maybe in time we’ll come up with a new term – or maybe the next Buddha will invent a new word instead of ‘vow’. But just temporarily, if it makes sense, I feel that we might think of them not as ‘vows’ but as ‘unbinders’.
The second point I would like to talk about briefly is the sense of mission we often bring to our Dharma practice.
I have always felt inspired by the beginning of the Bodhicaryāvatāra, where Śāntideva says that he’s not composing this work for the sake of others but for his own benefit. When saying this he doesn’t mean that he doesn’t have bodhicitta; nor is he just being modest. He is just being practical, down to earth, not exaggerating things. He’s simply doing what he’s doing, and he enjoys doing it. So there is no sense of a burden, a mission of why he is composing this text. He’s not doing it for glory or fame, or to save the world.
Any one of us who has a clear mind will understand that the world just goes on, and that there’s no need to worry too much about a personal or a collective mission, about saving all sentient beings, or saving the world. These are just ways to motivate ourselves, and if we find them helpful and inspiring, then of course we can dedicate our practice of refuge or Sojong in that way.
But I feel that there is no need for waving big banners, hanging gigantic posters, or having loudspeakers proclaim from the top of the roof that “I’m dedicating my practice to saving all sentient beings”, or to saving the world.
To me all of this just comes down to creating another commotion. And if you create such a commotion, if you curse and promise and swear that “from this moment onwards until my last day I will devote myself to saving the world”, it may feel liberating at that moment. But actually, the weight of that commotion doesn’t have much relation to the world. It will not achieve anything, besides creating unnecessary stress, burden, and anxiety for yourself.
By contrast, Śāntideva just enjoying what he’s doing is so simple and relatable. When you enjoy doing what you’re doing, everything becomes easy; even if you do have to save the world it becomes easy.
In Chinese, the word for ‘joyful’ or ‘happy’ is kāixīn – which literally means ‘open heart’.
And I think that’s the real purpose of the practice of vows: unbinding us and helping us open our heart.
So therefore, dear Dharma friends, this is what I wish for all of you on this day of Vesak – may you be able to spare some time to use the practice of the Buddha Dharma to find joy and open your heart.
With prayers
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa
https://www.karmapa.org/karmapas-message-for-vesak-







(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。)

第十七世大寶法王 對 反思人身的開示

第十七世大寶法王嘉華噶瑪巴泰耶多傑對反思人身的開示

暇滿此身極難得,既得成辦人生利

倘若此生利未辦,往後怎得此圓滿

猶如烏雲暗夜中,剎那閃電明亮顯

如是因佛威神力,世間偶生福與慧

— 寂天菩薩《入菩薩行論》

寂天菩薩的形象總是令人著迷。他第二段用閃電作比喻的偈頌,可以與我們自身經驗聯繫起來。他引用漆黑一片暴風雨之夜的形象,在黑暗中無法找到你的路,甚至無法看見在你眼前的手掌。突然,一道閃電照亮了這個漆黑的夜空,僅僅一瞬間,你就可以清楚地看到周圍的環境,好像白天一樣。

寂天菩薩在這裡用這個比喻來描述我們腦海中在瞬間浮現的美德、功德的念頭,他將它們形容為極其罕有和難以獲得的。為什麼?因為我們的生活中有太多的干擾,那麼多看似重要的事情,日復一日,時時刻刻在發生,隨之而來煩惱情緒也不斷湧現。

由於這種永無休止的煩躁,我們的心幾乎沒有任何一剎那可以讓善念生起。即使有機會瞥見善念,發生的機會只是百萬分之一!但是,如果能排除萬難,讓善念生起的一刻,寂天菩薩告訴我們,這都是由於諸佛願力、慈悲和加持。

所以這就是偈頌明顯的含義,但是今天早上我閱讀和思惟這兩段偈頌時,我心裡想:「如果我們將寂天菩薩的比喻更進一步帶到另一個空間,另一個範籌會怎樣?如果我們把它運用到我們整體人類的存在會怎樣?」

我並不是要暗示寂天菩薩沒有提及人身的珍貴,而事實上,在介紹的偈頌中的一開始就談到了身依難獲的道理,以及好好善用暇滿人身的重要。

儘管如此,我還是想分享一些我對閃電的譬喻與我們的人身怎樣可以聯繫起來,希望它對你們有所啟發。

如果我們將人類的存在與其他時間尺度和維度進行比較,我們不禁會震驚我們的存在是多麼短暫渺小。

讓我們以星系及其壽命為例,它是多麼令人震撼、多麼神奇、多麼浩瀚!

相比之下,即使我們將整體人類歷史作比較,都是多麼微乎其微。那還有什麼必要談論一個人的生命,談論他或她的成就?從宇宙尺度上看,它們根本沒有任何意義。他們沒有任何重要性。它們是如此短暫和微不足道,就好像它們從未發生過一樣。無論他們取得什麼成就,無論是攀登過珠穆朗瑪峰、消除飢荒,還是成為一位普世君主,這些都是沒有任何意義。

從這個角度看,人的一生不過是一瞬間;實際上,甚至不是片刻,甚至都稱不上是一納秒,它是如此短暫,以至我們根本無法稱它曾經發生過。

談完我對人類存在的看法後,讓我們先回到寂天菩薩的閃電譬喻。確實,由於我們的人身條件所限,我們的眼根和眼識能力都是有限制的,所以,我們對閃電的體驗都是非常短暫的。但是,如果我們的眼根作用有所不同,如果我們能夠像一部超級慢動作相機一樣,放慢閃光燈的速度,我們也許可以將這一瞬間分割成數百萬幀,我們可以拍攝那一刻的閃電,並重播成一分鐘甚至一小時(如果我們有所需的超級工具),我們所看到的不是靜態照片而是一個動態的圖像。

因此,我認為我們能獲得人身是非常奢侈且殊勝的事情。而這種奢侈是由於兩個因素:一方面是諸佛的加持,另一方面是我們自己積累的功德。

正是由於這兩個原因,儘管事實上人類的生命只是片刻的短暫,不比一道閃電的時間長,但我們實際上並不認為它是短暫的。我們能夠放慢速度,以慢動作生活,看待它就像可以分成幾個部分:年、月、週、日、小時,我們能夠感覺到我們在生活和呼吸,我們能夠感覺到我們有諸如此類的經歷,各式各樣的體驗。我們理所當然地認為我們將有 80 或 90 歲的平均壽命。

我們經歷漫長而驚險刺激的生命,這簡直就是一個奇蹟。而這個奇蹟正是由於自我累積的功德和諸佛的加持。

而且我認為,如果我們可以經常從以下兩個角度去反思我們寶貴的人身,這是一件很有趣的事情。

一方面它是如此渺小短暫,如此微不足道,以至於我們甚至不能說它真的發生過、出現過。

但是,另一方面,它又是如何令人難忘和奇妙,就算明白到它的微小,但我們卻又可以體驗到它是漫長而刺激的,甚至感覺「比生命更偉大」。

首先,我覺得從這方面作反省很有意思,再者,如果你覺得我們需要有一個理由,解釋為何發生這種情況,那麼你可以根據過去諸菩薩所說的,唯有諸佛加持與自己的功德或努力這雙重原因,才有可能這樣子。

因此,如果你專注並反思這兩點有關人類生命的有趣本質,以及它發生的原因,那麼一旦你能夠用相當的時間細心思維,你就會自然而然地有意樂善用人身精進修行。

而充分利用它的方法是進一步積累功德。你會好奇和去探索:「如果我繼續積累功德,會發生什麼?它將把我引導到何方?」

換句話說,你將有動力提升你的生活素質,你會自然而然地樂於修行,無論是正式和非正式的。修行不一定是在閉關房裡面,而是在你的日常生活中,從舒適的家中或工作場所。

總之,請明白我分享這些看法,並不是要你做任何事情,我不是給你任何功課,所以不要覺得有任何責任。

我給你的唯一課題是,對你的人生懷著好奇心,並親證你的好奇心會把你引向何方。

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following reflections on human life:

“These leisures and endowments, which are so difficult to obtain, have been acquired, and they bring about the welfare of all. If one fails to take this favourable opportunity into consideration, how could this occasion occur again?

Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddhas, occasionally people’s minds are momentarily inclined toward merit.”

– From A Guide to the Bodhisattva Way of Life (Bodhicaryāvatāra) by Śāntideva.

The imagery of Śāntideva is always captivating. His analogy of lightning in the second Śloka is something that we can all relate to from our own experience. He’s evoking the image of a pitch-black, stormy night, so dark that there is no way of finding your path, no way of even seeing your palm in front of your eyes. And then suddenly, a flash of lightning illuminates this dark night, and just for a fraction of a second you can see your surroundings as clearly as if it were bright day.

Śāntideva uses this analogy here to describe the tiny moments of virtuous, meritorious notions that come up in our mind, and he portrays them as being extremely rare and hard to come by. Why? Well, there are so many distractions in our lives; so many seemingly important things, occurring day after day, moment after moment, and, along with them, disturbing emotions constantly arise.

Due to this endless agitation, there is hardly any instant where there is space in our mind for even the tiniest glimpse of a virtuous thought to arise; the chances of such a moment occurring are one in a million! But if, against all odds, such a moment does occur, Śāntideva tells us that this is due to the aspirations, the kindness, and the blessings of the Buddhas.

So this is the obvious meaning here, but when reading and contemplating these two Ślokas this morning I thought, “What if we took Śāntideva’s analogy further, into another dimension, onto another scale? What if we applied it to our entire human existence?”

I don’t mean to imply that Śāntideva doesn’t talk about the preciousness of this human existence – in fact, the first of the two Ślokas in the introduction talks about the unique opportunity such a rebirth represents, and how important it is to make good use of it.

Nevertheless, I would like to share some of my own reflections on how we might relate the image of the flash of lightning to our human life, in the hope that it might be meaningful to some of you.

If we consider our human existence by comparing it to other timescales and dimensions, we can’t help being struck by just how short and temporary it is.

Let’s take the example of a galaxy and its lifespan: how impressive, how amazing, how enormous it is!

By comparison, how insignificant are the lives of human beings, even if we look at all of humanity as a collective? And what need then to even talk about one individual’s life, of his or her achievements? Seen on a cosmic scale they mean nothing at all; there is nothing significant about them. So short and insignificant are they that it’s as if they never even happened. Whatever their achievements – whether they climbed Mount Everest, put an end to hunger, or became a universal monarch – none of them mean anything.

From that perspective, the entire lifespan of a human being is nothing but a fleeting moment; actually, not even a moment, not even a nanosecond – it’s so brief that we can’t even declare it to have occurred at all.

Having talked about that perspective of human existence, let’s go back to Śāntideva’s flash of lightning for a moment: it is true that due to our human condition – the limitations of the capacity of our eye faculty and the state of our consciousness that goes with it – the experience that we have of a flash of lightning is very momentary. But if our eye faculty were somewhat different, if we were able to slow down the flash, like a super slow-motion camera, we might be able to divide up that one split second into millions of frames. We could film that moment of lightning and play it back for a whole minute or even for a whole hour (in case we had the required super-gadgets for it), and still get the sense that what we are seeing is not a still photograph but a moving image.

And this, I feel, is the very luxury that we have with our human lifespan, and this luxury is due to two factors: the blessing of the Buddhas on the one hand, and our accumulation of merit on the other hand.

It is thanks to these two causes that even though in truth this human life lasts only for a moment – no longer than a flash of lightning – we do not actually perceive it as being momentary. We are able to slow it down, live it in slow motion, as it were, divide it into fractions: years, months, weeks, days, hours… We are able to feel that we are living and breathing, we are able to feel that we have this and that experience, this and that adventure. We take it for granted that we will have a certain number of years to live, that we will have an average lifespan of 80 or 90.

We experience our life as long and adventurous, and that’s nothing short of a miracle. And that miracle is due to none other than these two causes of merit and blessing.

And I think that it might be really interesting if, from time to time, we could reflect on these two perspectives of the precious human existence that is ours.

How on the one hand it’s so minute, so momentary, so insignificant that we cannot even say it actually happened, that it really took place.

But how, on the other hand, it’s so impressive and miraculous – especially in view of its minuteness – that we can experience it as long and adventurous, as significant and even ‘larger than life’!

I feel that first of all it’s very interesting to reflect on these aspects, and then furthermore, if you feel that we need a reason for this occurrence, then you can rely on what the Bodhisattvas of the past have said: that such an occurrence is only possible thanks to the double cause of the Buddhas’ blessings and your own merit or effort.

And so, if you focus and reflect on these two points – the interesting nature of this human life, and the causes for its occurrence – then once you have spent enough time reflecting on it, you will be naturally motivated to try and make the most of it.

And the way to make the most of it is by furthering the accumulation of merit. You will become curious and want to explore for yourself: “If I continue to accumulate merit, what will happen? Where will it lead me?”

In other words, you will be motivated to improve the quality of how you live your life. You will be naturally inclined to practice, both formally and informally. Not necessarily in retreat, but in your everyday life, from the comfort of your home or your workplace.

In conclusion, please understand that having shared these reflections, I’m not asking you to do anything; I’m not giving you any homework to do, so don’t feel under any obligation.

If I’m asking anything of you it’s only this: be curious about your human life, and see for yourselves where your curiosity might lead you.

https://www.karmapa.org/some-reflections-on-human-life/ ‎

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。)

摩尼珠探索

  • 摩尼珠探索 作者: 賴成蔭

    從來「摩尼珠」就是天下最高能量的寶石! 「觀音菩薩」就是「手持摩尼珠和蓮花的聖者」。原來還有地藏菩薩、黃財神菩薩手持的,乃至藏傳佛教的密勒日巴尊者、大護法瑪哈嘎拿和獅面空行母的輔神紅猴的左手骷髏鉢內放著的都是摩尼珠。東晉法顯和尚在其「佛國記」及唐玄奘法師的「大唐西域記」都有記載他們在印度見到摩尼珠的盛事,詳加描述,並視為國寶級的神器。估計摩尼珠的原產地是在印度,而且極可能是斯里蘭卡,因其地就是觀音菩薩道場,至今仍盛產貓眼石。可惜的是遠在一千多年前,(即唐朝時代)摩尼珠已絕產。這樣才有西藏天珠的崛起取代,以至於今日。近年西方社會卻出現了另一種號稱「摩尼珠」的黑色隕石粒子,據說是來自天狼星的隕石,主要在美國的亞利桑拿州和南美哥倫比亞地區出土。其實這個所謂「摩尼珠」完全是另一回事,只是名稱相同而已。原來「摩尼」一詞來自梵文 cinta-mani 的音譯,而意譯就是「如意寶珠」,這是泛指具有令人心想事成,滿願能力的寶石;而不是某一特別品種寶石的名稱。

    「摩尼珠」的特徵是什麼?缐索來自西藏密宗的古舊佛像和唐卡的造型描繪。原來印度佛教在中世紀(即約六百年前)被回教勢力入侵清剿撲滅之時,大量僧侶携著種種聖物逃入西藏流傳下來。此所以在舊製的佛像和唐卡中存在了「摩尼珠」的仔細清晰的描繪。有些「摩尼珠」一直留存至今,而機緣巧合,什至流入古玩文物市場,找尋新的主人。可惜近代製作佛像和唐卡的工匠,根本不知「摩尼珠」為何物,致其描繪此物時失真或變形了。最明顯的是韓國人早在明朝時代(即五百年前)繪製的地藏菩薩手持的「摩尼珠」竟然是一顆透明的水晶球。

    西藏唐卡由於是用工筆重彩繪製,我們得以很清楚看到「摩尼珠」的真面目。更重要的是唐卡不但描述了菩薩/上師/ 護法手持此珠之外,還有在其身前的供桌上或地面上,也有擺放著最少一排或多至三排,為數約十多顆的摩尼珠作為供品。可堪留意的是:
    (1) 這些寶石竟是唯一的供品,捨此之外別無他物。反映此乃世上唯一最好的珍寶,足以上供給諸佛菩薩之物。
    (2) 在當時「摩尼珠」的產量也可不少,肯定不止於菩薩手上的幾颗。「摩尼珠」的特徵有:一. 圓球形狀: 此乃能量形成的最佳狀態。因天然能量原為極高熱的旋渦,逐步冷卻成為氣泡,最後結成晶體。二. 體積夠大:大約在直徑十至十三公分左右,剛好可以捧在手上。唐卡中從未見過更大的球體。而細粒的珠子倒是有的,那竟然就是掛在身上的「瓔珞」!三. 晶石: 即硬度較高的寶石。四. 光澤:亮度強,折射強。五. 縞紋:同心圓式橫帶紋(活像「木星帶」)六. 眼珠: 此乃氣泡旋渦的核心部份。一般出現在球體的頂部,這就是一般人所 的「天眼石」説 。七. 不透明: 若然,透明的水晶球肯定不是。八. 顏色: 其實種種顏色都可以,但以黃、紅、藍色為主。不論是任何石材,產自何方,凡符合上述特徵的便是「摩尼珠」了!當今世上還可以找到嗎?我的探索經驗可以和大家分享:(一)「貓眼石」: 有很多地方符合,但卻欠缺最關鍵的「眼珠」和「縞紋」,因此肯定不是。(二)「龍珠」;此乃足球般大的石球,上有大眼珠和縞紋帶,據 產地是南非,亦有說這個只是台灣説大理石而已。可是摩尼珠並不是大石球,何況此石欠缺光澤亮度,而且硬度亦不夠,不足以稱為寶石。 黑縞瑪瑙: 外國人稱之為「安力士」Onyx 。此石具有大眼珠及縞紋帶,但由於石身深黑如墨且不透明,若非有心仔細察看,很難發現。以致很多人誤以為是「黑曜石」或「黑水晶」。重要的是此石有符合摩尼珠的大小尺寸,而且價錢不貴。但問題是其條紋並不明 ,稍遠觀望根本看不見,而且沒有折射的悅目光芒。我認為此石界乎顕摩尼珠和天珠之間的能量石,什至是天珠的源頭濫觴。(四) 虎眼石: 此石乃貓眼石的進化版,主要產地是南非(現為南非的「國石」),幾乎擁有全部摩尼珠的特徵!只可惜其岩層厚度不會大於十公分,而所生 出來的石球直徑不可能超過八公分。由於尺寸不産夠大則不可以被視為「摩尼珠」。或許古代的斯里蘭卡有較厚的岩層,生產出摩尼珠,但數量不可能多,而且早已在一千多年前絕 了。産這些古董文物或有可能流入到玉石市埸或拍賣行,只是可遇而不可求。由於識之者寡,其價格不會比水晶球貴吧!(五) 世界之大,礦藏之豐,在任何時地,都可能另有摩尼珠石材被發現開採,廣傳世間。彩蛋是:如果大家循著前述的種種特徵探索追尋,定會發現摩尼珠礦藏的確尚在人間!19-4-2022

第十七世大寶法王 分享以下 新年開示

正值藏曆水虎新年之際,第十七世大寶法王嘉華噶瑪巴泰耶多傑,希望你們知道他為大家祈願和祈禱,並與他的學生分享以下新年開示。

生命固然可貴,但無論它是怎麼珍貴,如果我們想抓住它,它就會像水一樣從我們手中溜走。所以,在佛法的滋養下,願我們學會在這無盡的水流中暢游和享受生命,不一定要游得快或游得慢,而是讓生命隨著水漂浮,讓水載著我們,讓我們放下對掌控生命的執著。

過去這些年展示了給我們看到的是,生命是可以很動盪。為了得到答案去解釋為什麼是這樣,使我們試圖與生命之流對抗。所以,願我們帶著慈悲和智慧隨順生命之流而游,不需要為了一個絕對的原因,只是單純享受此生所帶來的一切。

這樣一來,無論生活是多麼洶湧不安,我們都知道並清楚地認識,動盪必然會流走,因為生命不過如水一般。

我有一種感覺,在新一年的到來,我們又一次有機會見證生命的意義。因此,我熱切希望你們花一些時間運用佛法,對生命的意義作祈禱或禪修。

祝願你們在沒有渴望長壽的心理負擔下得長壽。
祝願你們在沒有勉強的微笑下擁有快樂。
祝願你們在不停止仁愛的善行下得到平安。

I wish you longevity without the burden of having to live long.
I wish you happiness without having to force a smile.
I wish you peace without silencing loving activities.

On the occasion of Losar and the dawn of the Year of the Male Water Tiger, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, wants you to know that his wishes and prayers are there for all of you, and shares the following message for all of his students.

Life is precious indeed, yet no matter how precious it may be, if we try to grasp it, it will slip out of our grasp like water. Therefore, with the support of the Buddha Dharma, may we learn to enjoy life by swimming in this infinite stream – not necessarily by swimming faster or slower, but by letting the water of life float and carry us, so that we can let go of control over life.

These past years have shown us how turbulent life can be. The answer for why this is the case could be that we have tried to fight against the current of life. So, may we try to swim with it, compassionately and wisely, not for an absolute cause but simply for the enjoyment of having been born as a particular pattern of the water in this lifetime.

In this way, no matter how turbulent life gets, we are aware of and somewhat awake to the truth that turbulence must flow away, for life is only like water.

I have a feeling that at the dawn of this new year we get, yet again, a chance to witness what life is all about. Therefore, it is my fervent wish for you to take some time to either pray or meditate on life with the help of the Buddha Dharma.

I wish you longevity without the burden of having to live long.
I wish you happiness without having to force a smile.
I wish you peace without silencing loving activities.

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。)

第十七世大寶法王 分享以下 關於 烏克蘭最近局勢消息

2022年2月25號

第十七世大寶法王嘉華噶瑪巴泰耶多傑,有關烏克蘭最近局勢消息的分享

親愛的法友

我一直都在密切關注世界新聞,每一次的更新消息都讓我非常擔心和悲慟。我可能跟許多人一樣,認為這次疫情已經足夠讓我們為這個世界擔憂不已,然而在疫情爆發以來的眾多戰爭中,烏克蘭目前的局勢尤其令人擔憂。

作為修行者,我們能做什麼?作為世界公民,我們是否應該試圖阻止這種情況?我們有能力避免它,阻止它嗎?還是我們讓事情順其自然的發展?恐怕這些問題並沒有簡單的答案。

但是,作為與家人和朋友有著聯繫的修行者,無論老少、健康、患病或臨終者,我們可能會覺得有必要為他們堅強,為他們承擔責任。

那麼,這是否等於我們必須否認自己與恐懼的鬥爭,來強迫自己散發力量和勇氣?我認為不一定要這樣。

當然,讓他們的心平靜下來是我們該做的。但這代表我們要接受生命一直在變化,而且永遠都會如此。

從這個意義上說,我們可以不必假裝堅強。通過接受生命是不斷的變化或無常,我們可以讓恐懼消失,就像讓自己呼氣而不用擔心之後是否能夠再次吸氣一樣。這樣做可以為無論是老少、健康、患病或臨終的家人和朋友,帶來力量和勇氣,這些都是他們希望從我們身上感受和尋求到的。

這種對無常的接受態度,顯然可以來自於我們記得的任何一種正式修持。

在絕對層面而言,生命為何不斷變化的問題,是我們無法找到答案的。連諸佛都沒有找到這個問題的答案。因此,如果你覺得自己不知道為什麼會發生這一切,請隨便和自信地說「我不知道」。我們為什麼會知道,或者我為什麼會知道。這個問題就連我自己永遠都不會有答案的。

然而,在世俗的層面上,或者為了達到溝通的目的,諸佛透過「轉法輪」,用佛法提供所有的答案。所以,如果你覺得有人在尋找答案和事實,那麼為了防止誤用因果論來推卸責任,請先研讀《解脫莊嚴寶論》和更多的經典。

我相信世界各國領導人正在盡其所能防止可怕的後果。但我們必須接受他們畢竟是人。這意味著即使他們不想作出選擇,但他們背負著決定和選擇的重擔。「生存還是毁滅」。他們必須作出的所有選擇,都是基於原本既有的繁榮和貧困作條件。當一個人作選擇時,是無法避免的。所以選擇的本質是有利也有弊的。

因為我們被催眠似的在夢中,才有選擇的錯覺。修行佛法就是放下選擇和決定。我們做決定只是為了利益那些仍處於被催眠狀態的人而已。

所有六道眾生都處於這種選擇的催眠下,因此我們更需要持誦諸佛慈悲總持觀世音菩薩的六字大明咒 Om Ma Ni Pad Me Hung。

致上祈禱
泰耶多傑
第十七世大寶法王嘉華噶瑪巴

February 25, 2022
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message after the recent events in Ukraine.

Dear Dharma friends,

I have been following the world news as closely as I can, and each update has caused me great worry and sadness. I might be one of many who feel that this pandemic is already quite enough worry for the world, and that among the many wars that have raged ever since the outbreak of the pandemic, the current situation in Ukraine is particularly worrisome.

As practitioners, what can we do? Do we, as citizens of the world, try to stop such a situation? Do we have the ability to avert it, prevent it? Or do we let things run their course? There are no simple answers to these questions, I’m afraid.

Nevertheless, as practitioners who are connected to family members and friends – both young and old, healthy, sick or dying – we may feel the need to be strong for them, to take responsibility for them.

So, does that mean we have to force ourselves to exude strength and courage by denying our own struggle against fear? Not necessarily, I feel.

Of course, being there for them to calm their hearts is our practice. But what that means is to accept that life is always changing, and always will be.

In that sense we may not have to pretend to be strong. By accepting that life is ever-changing or impermanent we can let fear flow away, just like letting ourselves exhale without worrying if we might be able to inhale again afterwards. This practice might convey to our families and friends – young and old; healthy, sick or dying – the impression of strength and courage that they wish to experience and seek from us.

This acceptance of impermanence can obviously come from any formal practice that we may have been invested in for as long as we can remember.

In absolute terms, the question of why life is ever-changing is one that we cannot find an answer for. Not even the Buddhas have found the answer to that question. So therefore, if you feel that you don’t know why all this is happening, feel absolutely free and confident to say “I don’t know”. Why would we, or why would I? This self or I will never know.

Yet, on a conventional level, or for the sake of communication, the Dharma that the Buddhas have shared by ‘turning the wheel of Dharma’ provides all the answers. So, if you feel that people are searching for answers and facts, then in order to prevent the misuse of causality by casting blame, start by reading the Jewel Ornament of Liberation and the larger sutras.

I have faith in the leaders of the world that they are doing everything within their power to prevent terrible outcomes. But we have to accept that they are humans after all. And that means that they are burdened by decisions and choices, even if they don’t want to choose. “To be or not to be”. All the choices they have to make are based on an inheritance of both prosperity and poverty. There is no way around that when one chooses, so the very nature of choice is both positive and negative.

And this illusion of choice is what we are hypnotised by. Practicing the Buddha Dharma means letting go of choice and decisions. It means that we only decide for the sake of those who are still under the spell of the hypnotism.

All six realms are under this hypnotism of choice, and therefore there is all the more reason to recite the six syllables of Chenrezig, the compassionate aspect of all the Buddhas: Om Ma Ni Pad Me Hung.

With prayers
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa



(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。)

舍利子衍生法大公開

學佛交流地帶

「舍利子衍生法大公開」

作者: 賴成蔭

二十多年來我一直尋找舍利子衍生的規律,近日機緣巧合觀摩了幾位香港的大收藏家,並參考了世界各地的佛舍利博物館(包括台中、星架坡、吉隆坡和曼谷)的大量照片,終於有所領悟!為滿佛光普照之願,立即第一時間在此公諸於世!

舍利子的衍生,可分三個層面來說:

(一) 正能量的儲存容器:

正能量必須要儲存到一定的體量,才可令舍利子長大,乃至衍生。

我在參觀了上述大量的舍利子藏品時,發現了其三大特性:喜歡敞大的空間、喜歡掛壁懸在瓶邊、喜歡群居。反過來說就是處於很狹窄的容器:例如小膠囊、扁平的膠袋、利是封或很細小的瓶/ 盒內的(尤其是單獨一顆存放)極少出現增長和衍生的情況。

其實最原始的舍利子容器是「水晶圓球形瓶」。據佛經記載: 佛舍利最初被分成天界、龍宮及人間三大份,而四大龍王是把佛舍利供奉於水晶塔中的。

由於大型的天然水晶石材極為稀少難得,只有龍宮才有條件這樣做。在人間就只能用較珍罕的半寶石製作圓球型瓶供奉。這在印度發掘出二千五百年前釋迦族人供奉的佛舍利瓶乃是粉紅色大理石圓球型瓶。

在中國的考古發掘中:唐代中業以前帝皇級供奉的佛舍利是密封在「水晶圓球型」寶瓶之中的,此乃以中華極其富强之力,依足印度傳統舊制成造的。直至唐代中業(即唐憲宗迎佛指骨之時)由於大塊的水晶石材已絕產,才創造出極具中國特色的「金棺銀」供奉。殊不知此乃「極門外漢」式的只求華麗美觀而實際上不知所謂的設計!

原來金屬材料是正能量的絕緣體,此所以有傳説:若人拾得舍利應盡快放入金屬容器中,否則便有可能被天神拿走了!這正好說明了金屬物料可以封住正能量,但卻因此而令舍利子不能夠長大和衍生。

圓球形乃最能儲存和發放能量的形狀,我們只要看看觀音、地藏、藥師佛、黃財神手上拿著的全是圓球形的寶珠便可意會到了。(按: 這些我會在下一篇文章講摩尼寶珠和天珠時作更詳細的解釋)

現在天然水晶瓶仍可以買到,但尺寸很小,價亦過千元。但可以買合成水晶物料製的圓球形舍利瓶,效果仍是不錯的。

………………………………………………..

(二)正能量的活化:

大多供奉舍利子的人士都有一共同感,就是舍利子老是好像沉睡冬眠,用盡方法都沒法把它喚醒,亳無反應。

原來大家都是做著相同的事,就是把舍利子好好封存,盡量清淨聖潔的高高放在神壇之上;盡量不作觸摸、移動或對它做些什麼。殊不知這正是令舍利子進入冬眠狀態之因!

據「寶悉地成佛陀羅尼經」所載:「(舍利)帶于身上,不論晝夜;若淨若不浄,若觸若不觸;所獲功德無有所計比量!」這是解說到舍利子必須經和人接觸,融入生活,此中無有所謂善惡、清俗、淨穢之別。如此才可令舍利子活化,才能發揮其蔭庇加持的功能。

這個活化的方法可謂千變萬化 ,因人因時因地而各有不同,在此很難明說清楚。但知當今不少名廚、調酒師和咖啡師都有一招秘技,其術語叫做 bypass ,極能把高端級的美食質量活化,我認為這正正是活化舍利子的精髓!但這個由於涉及「行規秘技」,在此不便公開。

…………………………………………..

(三)正能量的輸入:

原來舍利子在活化狀態之時有兩大徵狀:一是散發出香氣(這是近似蓮花的清香)。其二是表面産生粘性 sticky ,什至令其可以貼掛在瓶壁上。

此時如果能夠輸入正能量,舍利子便會長大和衍生。但問題是正能量必然是由高强處流向低弱處,而世間可有比舍利子正能量更高强之物嗎?答案是「沒有」!因此信眾把種種神物聖物如佛像、唐卡、聖僧遺物;天珠、天鉄、大水晶球、寶石,半寶石;乃至檀香、西藏紅花、孔雀羽毛等等供於其旁,都是毫無作用!

有人試把舍利子帶到神山聖地,或出席法會閉關,或給寧波車加持等。但這種種正能量頂多只和舍利子的相等,因此不足以催化舍利子衍生。

浸聖水、曬月光、曬太陽可以嗎?但由於這些正能量不夠聚焦(focus ),什至帶有些「負能量」和種種雜亂物質;這些做法可能有些淨化或活化效果,但肯定不足以令舍利子衍生。

其實能直接令舍利子衍生的方法只有一個,那就是靠修行者的功力,在修持時其正能量(那怕只有一秒的時間)高於舍利子,便能輸入其內令其衍生!

在歷史上確實有帝皇以此來驗証高僧的修行功力,最早及最著名的案例就是三國時代的吳帝孫權限令胡僧名叫「康僧會」的,七天之內求得「感應舍利」,否則治罪。結果他在第二十二天求得。時至今日,有不少高僧喜以自已在說法講經或做法會時出現「天降舍利」來引証自己的修行境界。

……………………………………..

然而世上仍有兩條令舍利子衍生的㨗徑可以告訴大家:

一. 直接求大寶法王加持舍利子: 在過去多年我已聽聞多宗的成功事例。這一方面是大寶法王的證量已是佛的境界,當然可以做得到;另方面這必定和求取者本身的業力福報有関。

二.行大善業:這個大慈悲心可以感動天地,其正能量之巨大足以令舍利子衍生!就憑這點可以反映行菩薩道的功德效果遠遠大於日日誦經打坐,早課晚課的修行。

最後不得不説,世上確有一些完全不能解釋的舍利子衍生情況:有些人一直把舍利子密實收藏,置於狹窄空間,不見天日,不聞不問,但多年後打開一看竟然生滿了一堆小粒子來。

我的勉强解釋是:當初此人獲得此舍利子時,很幸運地它仍是處於活化狀態,因此即使對其置諸不理,仍有一段時間繼續衍生出小粒子,直至逐漸進入冬眠狀態為止。

12-2-2022