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第十七世大寶法王噶瑪巴泰耶多傑的新春祝福 2024 年藏曆新年

February 9, 2024

在 2024 年藏曆新年之際,第十七世大寶法王噶瑪巴泰耶多傑的新春祝福

願成就一切智慧體現的白度母,祂的如意輪加持我們得以長壽、繁榮和智慧。
值此木龍年伊始之際,我向大家致以問候和祝福。
所謂的「生命」,完全取決於我們如何看待它。儘管如此,將生命視為用來製造和享受暫時與究竟的快樂,是令人鼓舞的事情。能獲得快樂,是透過自身的努力和佛陀的加持結合而成。因此,為了成就證悟的傳承和利樂有情,願我們對佛性的親證能夠自然毫不費力地增長。

噶瑪巴聽列泰耶多傑

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message on the occasion of Losar, Tibetan New Year, 2024.

May the Wish-Fulfilling Wheel of White Tara,
The embodiment of All-Accomplishing Wisdom
Grant us longevity, prosperity, and wisdom.
On this occasion of the beginning of the Male Wood Dragon year, I would like to offer greetings and a wish for all of us.
It is completely up to us how we would like to view this so-called “life”. Nevertheless, it may be inspiring to view it as out opportunity to generate and enjoy both temporary happiness and ultimate happiness, which arises from the combination of our effort and the Buddha’s blessings.
Therefore, may our realisation of Buddha-nature grow effortlessly for the beauty of the enlightened lineage and to complement the happiness of sentient beings.
Karmapa Trinley Thaye Dorje


www.karmapa.org/losar-2024-karmapas-message/






(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。)

蔣貢仁波切 2024年1 月訪港

好消息! 最尊貴的 蔣貢仁波切 將會在2024年1 月中訪港。 本中心誠意邀請 蔣貢仁波切 主持長壽佛灌頂法會、普巴金剛灌頂法會及佛學講座等。 這是難得的機會,希望師兄、法友們抽空參加這殊勝的法會。

 為方便中心安排,有意報名的師兄法友,請私訊我們,如有任何查詢,請聯絡中心職員 55071138。 謝謝

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修行成就之匙

學佛交流地帶

修行成就之匙
(簡易化/ 個人化/生活化/ 恆常化/ 一體化)

作者: 賴成䕃

要修行成就,其實修什麼法門並不是重點,關鍵在於修行的路徑取向。

大家可能會留意到歷代大德/ 成就者開悟的方法幾乎無有相同者。修禪定者有之、修睡夢者有之、持誦經咒者有之、參話頭者有之、誦佛號者有之、什至只口誦一個無意義的字句者有之。

總之一切法皆是佛法,而且是法平等無有高下,什至是「無法法亦法」!

以前很少人會公開講修行成就的關鍵取向的。坐上法座講經說法,都是開示一些很基本性,廣泛性(即是符合大部份人理解和修持)的佛法,不可能講得太深入,亦有很多密法不適宜公開講的。

坦白說這些只是小學年級的基本課程而已。若想作進階修行,必須經過上師觀察弟子三年的認可,然後才作個別指導;但卻嚴令這些教法和個人修持的進度必須保密,只可以和上師或同級的師兄們分享,絕不可以向其他人透露的。

然而大約在2018 年左右,大寶法王講經的內容大變,他開始毫不吝嗇的公開給弟子說出直接而實際的修行要訣了。這個情況到了2022年、2023 年之際更為明顯!或者可以這樣說: 法王以前是開示「瑜伽密」,現在開示的卻是「無上瑜伽密」!

至此我才仿然大悟,為何在2019年五月,大寶法王指示我可以在社交平台群組之類分享我的學佛體會了!

究其原因:
(1)時勢緊迫: 世界情況急劇向緊張和不穩定方向轉變,因而更加急須增加大量的菩薩發出正能量來維護。

(2) 傳統的循序漸進修法的缺陷愈來愈明顯: 不少修行者修了十年,乃至幾十年,仍是處於「小學雞」階段,效果低微;什至因此覺得沒有學到多少東西,轉求其他教法,半途而廢地離開或放棄了。

有危便有機,現在正是大開修法「方便之門」的時候了!
…………………………………………..

其實這些所謂「無上瑜伽密」修的法門和「瑜伽密」內容大致上是相同的。例如你在修「四加行」,這可以是修「瑜伽密」,但亦可以是修「無上瑜伽密」的,關鍵在於下列五大見地和修行的取向:

    1.    簡易化 simplicity: 首先必須把你的日修功課於以簡單化和容易化。否則拘泥於細節,執著於無關痛癢處,什至編造出處處禁忌,種種難關;本質上就是把簡單問題複雜化,自設制肘障礙。試問在這個情況下,修行何能有所寸進?

    2.    個人化modification to individuality :這是要大膽而實際地把修行功課消化,于以融會貫通,修訂變通成為最適合自已的東西。 修行其實是很個人的事情,如果不于以修訂變通成為「度身訂造」的操作模式,效果不可能快且大。

      世間任何技藝的傳授,都存在著「學我者生、似我者死」這句座右銘!

    3.    生活化:其實修行成就在於達到「動態平衡」dynamic equilibrium 之境。
      這個動態平衡就是寓修行於生活之中。唯有如此才可以做到二十四小時行住坐臥的修行。這樣的修行效果肯定遠勝過每天坐定定的早課晚課了。

至於如何能夠把修行寓於生活,就必須先做到前述的兩點,即是把你的修法盡量簡易化和個人化才可。

    4.    恆常化consistency

持之以恆天天不間斷的修行,日子的累積,效果很自然地就會爆發出來!

    5.    一體化: all in one , one in all(一切即一、一即一切)
      這個是信念和見地的問題,懂的就懂,不懂的就不懂,全在一心之轉、一念之間。

近日大寶法王已給弟子們一再提點,並說修行的關鍵在於個人的「虔誠心」devotion 。具有此心,則可以主觀任運,所願成就,無所不能!

第十七世大寶法王 對於 他的上師第十四世法王昆津夏瑪仁波切圓寂的開示


第十七世大寶法王嘉華噶瑪巴泰耶多傑,對於他的上師第十四世法王昆津夏瑪仁波切圓寂的開示

10 June 2023

親愛的法友

根據西曆,明天是我們偉大的上師,第十四世法王昆津夏瑪仁波切圓寂九週年。如往年一樣,我們許多人都會用祈禱、點酥油燈、誦經持咒和修習上師瑜伽來紀念這一日。

我一直在思考我們為什麼要紀念大菩薩如夏瑪仁波切他們的圓寂週年日,在此我想與大家分享我的一些想法。

諸佛菩薩不需要別人紀念他們,只是因為我們這些希望能夠覺醒的人去憶記佛菩薩和他們所謂的覺醒。

我們不斷被自己對明日的夢吞噬。

然而,必須要知道佛菩薩並沒有說沒有明天,也沒有說有明天。作爲熱切渴望修行的行者,我們經常感到困惑,認為他們的意思是我們不許做夢。這正是修行的意義所在。

他們如何覺醒在某種程度上比我們想像的要簡單和微妙得多。我們可以做夢,但我們需要明白,沒有醒覺就沒有夢。夢和覺醒是相互聯繫的。

如果我們不強迫去覺醒,那麼夢就會變得諧和。要注意「不強迫」並不代表我們不修行。幾乎可以說的是「我們一定要修行來看看有沒有必要修行」,也就是說通過熱切的修行,我們會認識到修行是一種善巧,讓我們明白到覺醒是不需花力氣的。

不能叫做夢的人不去做夢,但可以給做夢者一種方法,讓他們認識到夢是透過覺醒而結束。故此,他可以很榮幸地說:「哇!是怎樣的一個夢啊!」

所以如果有什麼需要紀念的話,那就是你自己的業力和佛陀的加被,並了解這兩個相互依存的因素產生了做夢和覺醒。

我們可能夢到自己為痛苦的眾生、沮喪的眾生、冷漠的眾生、清醒的眾生、憤怒的眾生或狂喜的眾生,所有這些夢境既不是由於時間也不是由於其他力量。所有這些都是我們自己造就的。而所謂的諸佛就如慈母一樣,已完全包容了我們千差萬別的夢境。而這種完全的包容印證於諸佛菩薩以大悲心再迴入娑婆出現於六道,象徵著他們長住不滅和永不減弱的加持。佛陀既不是法官也非行刑者,你可以看到他們讓有情眾生能自我察覺,最終會因所有這些虛幻的夢而感到無意義。

因此,如果我們「必須」要專注的話,那麼我們就必須專注於夢的本質。沒有醒覺我們能稱它為夢嗎?為什麼我們害怕覺醒?醒來會令我們的身份消失嗎?

當然,佛陀的加持是存在的,如果沒有的話我們就不會做夢了。所以做夢沒有錯,覺醒也沒有錯。做夢與覺醒都是我們的榮幸。

親愛的法友們請謹記好好修行。

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 the Parinirvana of his teacher, His Holiness the 14th Kunzig Shamar Rinpoche.

Dear Dharma friends,

Tomorrow marks the 9th anniversary of the Parinirvana of our great teacher, His Holiness the 14th Kunzig Shamar Rinpoche, according to the Western calendar. Like every year, many of us will mark this day by offering prayers, lighting butter lamps, reciting mantras, and accomplishing the practice of Guru Yoga.

I have been giving some thought to why we commemorate the Parinirvana of great Bodhisattvas such as Shamar Rinpoche, and I would like to share some of my thoughts with you:

Buddhas or Bodhisattvas for themselves have no motive to be remembered. It’s only for the sake of those of us who wish to be awakened that we remember them; that we remember their awakened state, so to speak.

We are constantly consumed by our dreams – our dreams of tomorrows.

However, it’s important to know that Buddhas and Bodhisattvas haven’t decreed that there is no tomorrow, nor that there is. We, as fervent practitioners, are often puzzled, believing that they meant to say that we aren’t allowed to dream; that that’s what the practice is about.

But how they have awakened was or is somehow far simpler and subtler than we think. We are allowed to dream – but we need to understand that without awakening there is no dream. Dreams and awakenings go hand in hand.

If we allow awakening by not forcing it, dreaming becomes harmonious. Mind you, ‘not forcing it’ doesn’t mean that we don’t practice. One could almost say, “We must practice to see if we need to practice at all” – meaning that through practicing fervently we come to realise that practice was a method for us to realise that awakening doesn’t require effort.

One can’t teach a dreamer not to dream – yet one can give the dreamer a method to realise that dreams end through awakening. And, therefore, give him the privilege to say, “Wow! What a dream!”

So if anything, commemorate the allowance of yourself (your karma) and the acceptance of the other (Buddha’s blessings), and understand that these two interdependent factors give rise to both dreaming and to awakening.

We may be dreaming as tormented beings, frustrated beings, ignoring beings, sober beings, angry beings, or beings of ecstasy – all of these dream states are neither due to time nor due to some other force. All of them were allowed by none other than ourselves. And the so-called Buddhas have completely accepted our allowance of these various states, like loving mothers. Their complete acceptance is indicated by the depictions in the Wheel of Life, where a Buddha is shown to be present in all the six realms, as a symbol of their ever-present, never-waning blessing.
Buddhas are not judges and executioners, you see – they let sentient beings be, knowing that by themselves they will eventually be bored out of their minds by dreaming all these fantastic dreams.

So if we ‘must’ focus, then we must focus on the nature of our dreams. Can we call it a dream at all without awakening? Why are we afraid of awakening? Will awaking somehow cause our identity to cease?

Surely, the Buddhas’ blessings are present – if they weren’t we wouldn’t be dreaming, so to speak. So there is no fault in dreaming, nor is there a fault in awakening. It’s our privilege to both dream and to awaken.

With that in mind, dear Dharma friends, kindly practice.

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






(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 最近在奧裡薩邦發生的火車事故分享以下消息

4 June 2023

第十七世大寶法王嘉華噶瑪巴泰耶多傑,對最近在奧裡薩邦發生的火車事故分享以下消息

親愛的法友

當我得知上週五奧裡薩邦火車事故的悲慘消息時,我深感悲痛。 這是印度二十多年來最嚴重的鐵路災難,造成近三百人死亡及1一千多人受傷。

我為這場悲劇的所有受害者包括死者、受傷者和失去摯愛的人獻上懇切的祈禱。

除了火車事故之外,在過去的幾個星期和幾個月裡,我們目睹了世界各地一連串的自然災害包括毀滅性的洪水、山泥傾瀉、龍捲風和颱風、山火、地震。幾乎每個星期我們都聽到這類悲劇的消息,更不用說各種人為災難如戰爭、大規模槍擊事件、恐怖襲擊以及不斷升級的氣候危機。

所有這些悲劇令無數眾生包括人類和非人類帶來巨大的痛苦,面對這樣的苦難和損失,我們不禁感到悲痛和無助。

然而,作為修行人,我們不應該就此絕望,而應該視這些事情為當頭棒喝,加深我們對佛法的理解,尤其對生命短暫和死亡必然的領悟。

如果我們能善用這種思維方式, 這類無常的提醒可以幫助我們接受現在的處境,並讓我們明白根深蒂固的控制欲一直以來都只是一種幻覺。 因此,即使是最具挑戰性的情況,也能成為趣向解脫的增上緣。

同時,讓我們想著所有正在經歷巨大痛苦和損失的有情,將我們的祈願和功德迴向給他們,讓他們找到一直在渴求的平靜和快樂。

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 concerning the recent rail disaster in Odisha, India.

Dear Dharma friends,

I was deeply saddened when I learned of the tragic train accident that took place in Odisha last Friday. It was the worst rail disaster in over two decades in India, with nearly 300 people dead and over 1,000 injured.

My fervent prayers are dedicated to all the victims of this tragedy – the deceased, the injured and the bereaved alike.

Apart from the train crash, over the past few weeks and months, we have witnessed a host of natural disasters across the world – devastating floods, landslides, cyclones and hurricanes, wildfires, earthquakes: hardly a week goes by without news of such tragedies reaching our ears, not to mention the various man-made disasters, such as wars, mass shootings, terrorist attacks, as well as the ever-escalating climate crisis.

All of these tragedies are causing tremendous suffering to countless sentient beings, humans and non-humans alike, and in the face of such pain and loss we cannot help but experience a sense of grief and helplessness.

However, as practitioners of the Buddha Dharma, we should never give in to hopelessness completely, but rather use such happenings as prompts to deepen our understanding of the Buddha’s teachings, in particular the ephemeral nature of life and the inevitability of death.

If we can use them in this way, such reminders of impermanence can help us accept the condition we are in and lead us to the understanding that our deep-rooted sense of control has always been an illusion. In this way, even the most challenging conditions can become our friends on the path towards liberation.

At the same time, let us think of all those who are experiencing tremendous pain and loss, and let us dedicate our aspirations and our merit to them, so that they may find the peace and happiness they were always yearning for.

With prayers

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa

www.karmapa.org/on-the-rail-disaster-in-odisha-india/.







(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。)

洽美仁波切禪坐共修開示 (續 2022 年 8 月 22 日)

洽美仁波切禪坐共修開示 (續 2022 年 8 月 22 日)

法友問:

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?

寧波車答:

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。

法友問:

若果我做分析的禪修,是不是只是分析當下,或者,我可以在佛陀的故事上作禪修嗎?

寧波車答:

分析心識,我的意思是,任何過往發生過的事就像你的記憶,那些記憶可以製造情緒和執著等等。
不過如果你分析一個故事,這就不是心識,而是不同的東西了。也許你可以用專注力,但這不會是
分析。當我們嘗試分析時,我們分析的對象是,以為有一個「我」的想法、自我、與自我聯繫的一
切,以及執著我的所有東西。據說只有三種心識執著的方式。 執著的意思是執著外界事物。當你
看見一些東西,你覺得這是好的,對於那樣事物的執著就生起了。第二種是你覺得這是壞的,然後
你的心識亦執著它了。以上是兩種不同的看法。第三種是中性的,不作好或壞的標籤,而標籤它是
中性的,這意味著你的心識不清晰,不知道如何是好,所以這變得中性。以上是三種執著生起的方
式。這對於你來說合理嗎?這只會助長自我。從外界接收資訊、將它們標籤成三個種類的方式,某
程度上是助長自我。當你分析時,就把它分成這三類,如此類推。就如我上次說的,當它是屬於好
的類別,然後你就嘗試去想,嘗試去分析這是甚麼。基本上,你可以嘗試去找出執著某項事物的優
點和缺點。這只是一種方法,你可以應用這種方法,試想想我們對多少事物有那樣的感覺,有些也
許是好的,有些也許是有益的,有些也許是不好的,有些我們以前覺得是好的也許是不好的。

再次地,我們可以嘗試從事物上開始分析,然後慢慢地,繼而分析情緒。你可以想像這可以有多快,
是因為我們生活
中有太多的經歷。心有所執是未曾一刻停止過的,心識忙碌到它從來不曾在平靜的狀態,當你分析
的時候,視乎你的禪修和心識的質素,你可以分析很多東西。

法友問:

我覺得它非常快。

寧波車答:

是的,這是非常快的。若果你可以分拆成我所說的兩個種類,然後在開始時專注在最明顯的東西,
就如個人物品、你的習慣、興趣,每個人都有興趣,好的興趣、壞的興趣,好的習慣,壞的習慣,
以及中性的事情。分拆成那些種類後,首先著手於最明顯的部分,然後你就會開始熟習那樣子作禪
修。

法友問:

有時好的東西也有壞的一面,壞的東西也有好的一面。

寧波車答:

是啊,你從來不會知道。

法友問:

所以,分析的目的是甚麼?有時好的東西也有壞的一面,所以分析的目的究竟是甚麼?

寧波車答:

是理解你的心識。我告訴過你,因為你在分析你的心識。當我們分析,我們是在分析心識,它是怎
樣而成的,它是怎樣被塑造成當下的模樣。
當我們作分析,特別是在分析情緒時,我們要在沒有新的情緒生起下做。當你分析任何東西,無論
是在情緒,事物或是在人物上,分析過去的東西時都不應有新的情緒生起。基本上,分析心識是它
過去的經驗。新的情緒不應該生起。若果這發生,那就不是邁向證悟,或獲得智慧。若果有很多情
緒生起,那麼我們就是再次感受到自我。所以,若果我們很憤怒,我們是一個憤怒的人,當我們禪
修,然後情緒生起,而我們不意識到這件事正在發生,那麼那個憤怒的人會不知不覺地變得更加憤
怒。所以,當我們分析,應該是在完全自然的狀態。如我之前所說的,禪修應該是盡可能地自然,
以及不讓新的情緒在禪修時生起,讓情緒取替了禪修。這是錯的。然而,若果你可以認出它,新的
情緒沒有生起,而你只是專注在你所嘗試明白的東西上,即是你的心識。若果我們有核心的理解和
對它全然專注,那麼你的禪修將會很到位,然後嘗試去分析,那麼你就能獲得智慧。那個憤怒的人
不會變得更加憤怒,而是變得更加有智慧,和沒那麼憤怒,這只是一個例子。
首先,基本上這就是我們如何練習,我們如何理解禪修。接著,要非常自然的,沒有任何額外的標
籤,如那三個種類:好的、壞的、中性的。所以,當我們作任何的修持,我們都應該這樣去做,以
這樣的理解去做。
若果我們能夠做到,那麼甚麼的修持也好,我們修持時就會變得很自然。當我們做分析性的禪修,
情緒也不會來,因為我們是用那種理解和認知去做。所以,那種對禪修的理解或做法就像泥土中的
肥料。若果你有一
個花園,若果你想你的花園變得又好又漂亮,那麼你就要在泥土中施肥,花園才會變得那樣。所以,
正確的理解就如禪修中的肥料。若果你用一種不同的方法去做,用帶有標籤以認為它是好的概念去
做,那麼很多情緒會開始生起,這只是因為在開始時有那樣的概念。我認為察覺是很重要的。我們
應常常提醒自己要自然地禪修,不去想「這是好的東西,這是會利益我的東西」。若果我們不是這
樣做,如我所說的,禪修時情緒就會開始生起,或者當我們禪修時有些外界的騷擾,也會引發情緒。
所以,我們每次禪修時都要提醒自己「我不應那樣做」。

法友問:

我想問關於打坐身體的氣脈的問題,如果氣脈比較順暢的話,是否禪修也會比較好?身體的痛楚是
否阻礙到氣脈,導致進步很慢?

寧波車答:

我想當我們談及打坐的姿勢、神經系統、氣脈、我們的本質,這與我們想的有點不一樣。當我們想,
可能這只是呼吸,吸氣至肚臍,去到我們的肺,然後再呼出。可能我們這樣理解氣脈。我們是由地、
水、火、風四大元素組成。這些組合基本上令東西變得實質、造成身體、造成形態。所以,我們身
體有風。所有的元素,基本上,我們說是造成這種型態、這個身體的元素。所以若果你覺得有點不
舒服,我認為那與禪修的進度有點不同。因為那是兩種不同的東西,我意思是,在華人地方,我們
稱之為氣。我的理解的「氣」,是像一種平衡的能量,如要有適合的溫度、適合的氣脈、適合的生
活方式、從你吃的食物等等,都會影響我們的氣。在禪修之中的氣脈,我認為是比氣更微細的,它
是不可被看見的。所以若果你覺得不舒服,這是身體上的事,可能與你的進展沒有任何關係。進步
會慢慢來,但它絕對會來。我們不應該在修習時對進度帶著期望,同時也不應該覺得氣餒。
氣脈只是讓你的心識在一個最自然的狀態之中,所以這跟進度完全沒有關係。

(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 在 2023年藏曆新年分享的訊息

February 20, 2023

第十七世大寶法王嘉華噶瑪巴泰耶多傑,在2023年藏曆新年分享的訊息

值此陰水兔新一年的開始,我謹向大家送上新春祝福。

所謂的”生命”,完全取決於我們如何看待它。然而,振奮人心的看法可能就是,藉著人身創造和享受暫時與究竟的快樂,並且認為這些快樂來自我們的努力和佛陀的加持。

因此,為了美好的法脈傳承和完滿眾生的幸福,願我們能毫不費力地了悟佛性。

( 如果我們認為有意義的生命,就是通過努力能獲得快樂的話,那麼我們確實可以讓這種“實行”的感覺存在。

如果我們認為有意義的生命,就是從別人的護佑下獲得快樂的話,那麼我們也可以讓這種“發生”的感覺存在。

若果我們以清淨的心去觀察這個“實行”,我們根本就無法說從哪裡是開始;若果我們以清淨的心去觀察這個”發生”,我們根本就無法說從哪裡是結束。它們兩者的融合就像夢境一樣。

順其自然的美妙之處,就是無論它會帶我們到哪裡,只需要安心地隨順因緣,就是人生的美好和奢侈的地方。

難道你從來不懷疑如來或佛陀以無窮的方式向我們正在暗示類似的事情嗎?那不正是傳承覺悟者的修持嗎?這種修持難道不就是在撫慰和安撫「急急忙忙苦追求」的眾生嗎?

我願意這樣認為。)

Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, shares the following message on the occasion of Losar, Tibetan New Year, 2023.

On this occasion of the beginning of the Female Water Hare year, I would like to offer greetings and a wish for all of us.

It is completely up to us how we would like to view this so-called “life”. Nevertheless, it may be inspiring to view it as our opportunity to generate and enjoy both temporary happiness and ultimate happiness, which arises from the combination of our effort and the Buddha’s blessings.

Therefore, may our realisation of Buddha-nature grow effortlessly for the beauty of the enlightened lineage and to complement the happiness of sentient beings.

(If we feel that life has meaning when happiness is acquired from our efforts, then we can indeed allow that sense of “doing”.

If we feel that life has meaning when happiness is acquired from the blessings of others then we can allow that sense of “happening” too.

If we view the “doing” with a calm and clear heart, we can never say from where it begins, and if we view the “happening” with a calm and clear heart we can never say where it ends.
They both seem to blend with the other like a dream.

The beauty of these allowances of flow is that, no matter where they may lead to, simply letting them flow in a carefree way may be the beauty and the luxury of human life.

Don’t you wonder if the Tathagata or the Buddhas are hinting something like that to us, in infinite ways? Isn’t that practice the lineage of the Awakened Ones? Wouldn’t that practice caress and soothe the busy, busy sentient beings?

I would like to think so. )






(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 敘利亞和土耳其邊境最近發生地震後 的哀悼信息

February 10,2023

第十七世大寶法王嘉華噶瑪巴泰耶多傑,於敘利亞和土耳其邊境最近發生地震後發出的哀悼信息

親愛的法友

上週一土耳其和敘利亞邊境地區發生毀滅性地震後,我一直懷著最深切的悲痛關注事態的發展。

在我寫下這些文字的時候,死亡人數已經上升到兩萬一千以上,受傷的人數更是數以萬計,更不用說那些無家可歸和失去基本生活物資的人了。

言語無法表達我們對那些正在經歷這種災難的人的感受,面對這樣的苦難,即使是祈禱也似乎顯得無力。

唯一能記起的是,生命真的很脆弱。 令人遺憾的是,似乎只有如此震撼人心的悲劇才能喚醒我們對無常的覺受。

然而,這可能是一個機會,讓我們認識到無常這個事實,而且以一種特別的方式,我們可以在無常中找到慰藉。無常向我們清楚說明,由一開始我們從來沒有人在這裡,因此沒有人真正死亡,原因是沒有人真正在這裡會死去。

我們往往認為我們失去的親人“去了”一個不知名的地方,而我們“還活著”在一處跟他們不一樣的地方,因此我們感到分離、相隔和被困。
我覺得無常是生命其中的一面,透過我們自身,向我們闡明了一個事實,試圖挽回我們失去的東西和我們必須忍受失去的痛苦都是徒勞的。

我覺得生命通過無常在喚醒我們,教育我們“失去”這個詞或“分離”想法,都只是一個字、一個想法而已,沒有別的。

所以請嘗試找一種方法,讓我們不僅知道,而且要感覺到我們只是被文字、想法和概念而分開。
概念確實象徵著在一起、活著、相互聯繫,那是它美麗之處。

然而,沒有人真正活著,存在,徘徊在“這裡”。 沒有人真正死去、失去、消失在“那裡”。

“這裡”和“那裡”都只是我們人類的觀念。 以這種方式表達並沒有錯,這正是我們所做的。

然而,作為人類也代表有勇氣去理解,不能要求我們的觀念能帶我們所愛的人回來,倒帶回到過去或糾結於“假如”。我們必須放下所愛的人和失去他們這種觀念。

與其哭泣和乞求我們的觀念可以讓事情回到原來的樣子,我們必須找到一種方法打破觀念,並珍惜觀念給過我們的東西,它們為我們帶來的所有美好回憶。

通過這種方式,我們可以明白,如果我們感到分離,那只是一種表達,表達我們永遠不想分離以及我們希望永不分離。

但我們不必相信我們真的分開了,因為沒有觀念的存在,從一開始我們就不會分開。

然而,作為人類,我們有這個奢侈,仍然有機會說“我愛你”。 即使我們從未分開過,我們仍可以奢侈地說“我不想和你分開”。
例如,當我們要求某人為我們祈禱時,祈禱根本從來不缺少,儘管如此,我們仍然提出願望。 在某種程度上,這就是它美妙之處。
就是這樣,概念幫了我們很多,因為沒有概念,我們永遠不會知道我們有多愛彼此。 事實是,在我們有概念之前,我們一直彼此相愛,但正是這些概念幫助我們理解到這些事實。

生活各方面都是如此,不幸的是,我們只有被巨大的悲劇所震撼時才會意識到這一點,而生活中的小事、小細節並沒有動搖或喚醒我們。

因此,我們現在經歷的分離是概念的另一種幫助,讓我們有機會認識到我們從未真正分開過。

簡而言之,我想傳達的是,欣賞你的概念,但不要乞求它們把事情帶回原來的樣子,不要要求它們倒帶。 不要錯用概念試圖找出誰對你的痛苦來負責,不要用它來指責。

如果我們以這種方式誤用概念,試圖讓事情回到原來的樣子,或者加以指責,我們將得不到任何安慰或控制感,因為概念從來就不是這樣子。

像“我現在將如何生活?”這樣的想法,以及在這種時候出現的孤獨、害怕、迷失和分離的感覺,都是很自然的。當這些想法和情緒生起時,我們可以由它出現,因為它們只是以獨特的方式來真正表達“我希望我永遠不會分開,我非常想念你。”

因此,我們能找到的唯一慰藉或安慰是要理解到我們從未分開。

如果你記得你所愛的人的眼神,如果你記得他們的觸摸,尤其是在沒有言語的時刻,那麼這些記憶可以讓我們瞥見真相,就是我們從來不需要概念來明白愛一直都在那裡。

所以,我並不是要說你必須堅強,你必須活下去,你必須要勇敢,這樣的話就好像悲劇是真實的,好像你和你所愛的人真的分開了,你真的被遺棄和迷失了一樣 。

這樣,我們可以理解到概念只是在裝飾本來已經很漂亮的花朵。

我們不必試圖變得堅強,好像我們很虛弱一樣。 我們不必努力活著,好像我們正在死去一樣。 我們不必勇敢,好像我們缺乏勇氣一樣。 我們從來就不需要如此。

相反,我們可以簡單地珍惜和感激概念帶給我們所有的美好回憶。

而且,也讓我們跟概念說一聲衷心的“再見”,是它令我們明白到一直以來我們不曾分開。

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 this message of condolence after the recent earthquake on the border of Syria and Turkey.

Dear Dharma friends,

It is with deep sorrow that I have been following the developments after the devastating earthquake that hit the border area between Turkey and Syria last Monday.

As I write these lines, the death toll has risen to over twenty-one thousand, and tens of thousands more have been injured, not to speak of all those who have become homeless, and have lost the very basis of their material existence.

Words don’t do justice to how one feels for those who are experiencing such calamity, and even prayers seem to feel weak in the face of such suffering.

The only thing that one can recall is that life is truly fragile; and it’s sad that only such potent tragedies seem to be able to wake us up to a genuine sense of impermanence.

However, this may be an opportunity to realise that impermanence is the reality and that, in a curious way, this impermanence is also the place where we can find solace: impermanence shows us that none of us were ever here in the first place, and that therefore no one truly perishes, as there is no one really here to perish.

We can’t help but feel that the loved ones we have lost are ‘gone’ to an unknown place, and that we are ‘alive’ on a different plane, and that therefore we feel separated, apart and stranded.
I feel that impermanence is one of the aspects of life that indicate to us – and in a way through us – that it is futile to attempt to bring back what we have lost, and that we must live with the pain of loss.

I feel that life is calling to us through impermanence, indicating that the word ‘lost’ or the thought of ‘separation’ is only that – a word, a thought – and nothing else.

So please try to find a way to not only know but feel that we are only separated by words, thoughts, and concepts.
Concepts do symbolise being together, being alive, being connected. That is their beauty.

However, no one is truly living, alive, lingering ‘here’. No one is truly dead and lost, gone ‘there’.
Being ‘here’ and ‘there’ are concepts only expressed by us humans. And there is nothing wrong with expressing ourselves the human way. That’s what we do.

Nevertheless, being human also means having the courage to understand that we can’t ask our concepts to bring back our loved ones, to rewind or to dwell on ‘what-ifs’.
We have to let go of the concepts of the loved ones and the concept of them being lost.

Instead of crying and begging our concepts to bring back things to the way they were, we must find a way to let the concepts go, and cherish what they gave us, all the beautiful memories they have provided us.

In this way we can come to realise that if we feel apart it’s only an expression: an expression of how we never want to be separate and how we wish to never be apart.

But we don’t have to believe that we are truly apart, because without concepts we were never apart to begin with.

Yet, it is our luxury as human beings that we have opportunities to say “I love you” still. We have the luxury of saying “I don’t want to be apart from you”, even though we have never been apart.
For example, when we ask somebody to pray for us, it is already a given that there will never be a shortage of prayer – nevertheless, we still formulate the wish. And in a way, that’s the beauty of it.
In this way, concepts have done so much for us, since without concepts we will never know how much we love each other. The reality is that we have always loved each other, way before we knew concepts, but it’s concepts that have helped us understand that very fact.

It’s the same for all aspects of life, and it’s unfortunate that we come to this realisation only when shaken by great tragedies, and that the small things, the small details in life didn’t manage to shake us or wake us.

And so therefore, the experience of being separated that we are getting now is yet another help from our concepts: the opportunity to realise that we are never truly apart.

In short, what I’m trying to convey is this: appreciate your concepts, but don’t beg them to bring back things to the way they were, don’t ask them to rewind. And don’t misuse concepts by trying to find who is responsible for your pain, don’t use them to cast blame.

If we misuse concepts in this way, by trying to bring back things to the way they were or by casting blame, we will not find any sense of solace or control, because concepts were never meant to do that.

It is natural for thoughts like “How will I live now?” and for feelings of being alone, afraid, lost and apart to arise at times like this. When these thoughts and emotions arise we can allow them, because they are just unique ways of really saying, “I wish I was never apart, and I miss you dearly”.

Therefore, the only solace or comfort we can find is in the understanding that we never were apart.

If you remember the looks from your loved ones’ eyes, if you remember their touches, especially during moments when no words were being said, then these memories can give us a glimpse of the truth: that we never really needed concepts to know that love was always there.

And in this way, we might come to realise that concepts were just decorating the already beautiful flowers.

And so, I’m not trying to say that you must be strong, you must live, you must be brave, as if the tragedy were real, as if you and your loved ones were truly apart and you were truly left behind and lost.

We don’t have to try to be strong, as if we were weak. We don’t have to try to live, as though we were dying. We don’t have to be brave, as if we lacked courage. We were never meant for any of that.

Instead, we can simply cherish and appreciate all the beautiful memories that our concepts have given us.

And say a heartfelt ‘fare well’ to the concepts for letting us realise that we were never apart in the first place.

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


https://www.karmapa.org/karmapas-condolence-message-for-the-syria-earthquake/




(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有關尊貴的祿頂堪千仁波切圓寂的訊息

16 January 2023 於新德里

第十七世大寶法王嘉華噶瑪巴泰耶多傑分享有關尊貴的祿頂堪千仁波切圓寂的訊息

親愛的法友

尊貴的薩迦哦支派傳承領袖金剛持祿頂堪千仁波切(蔣揚殿貝尼瑪)已入般涅槃。

與諸菩薩摩訶薩一樣,以涅槃示現應化身證入法界是利益我們的善巧方法,這都是源於他們的菩提心、大悲心。

我們因仁波切入般涅槃而感到悲痛是自然的,没有什麼不對的。藉由如此大菩薩的加持,有力量將我們對永恆的錯覺喚醒,使我們趣入佛法行持菩薩道。

因此,我們不用壓抑悲傷的感受。然而,我們也不應該讓這種悲傷被痛苦的情緒所影響,例如覺得迷失在這個世界和感到孤獨。相反,我們必須讓這種悲傷打開我們的心扉,了解到在輪迴世界並沒有什麼可執著的。

儘管如此,從我對這位偉大而珍貴的上師作為榜樣的記憶,觀想仁波切安住於我祈請的壇城中央,並以這種方式將他的加持帶入我們每個人的心中。

我們所有的僧團都在祈禱和進行法事,並盡心盡力地修持佛法充實地過他們的精神生活,以實現上師的願望。

這是我們的幸運,能夠從他這樣的一位示現菩薩形象的開悟精神上師處領受佛法、灌頂和教導。

願我們能夠以某種方式追隨他的腳步。

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 on the passing of His Eminence Luding Khenchen Rinpoche.

Dear Dharma friends,

The supreme Luding Khenchen of Ngor, Dorje Chang Jamyang Tenpei Nyima, has entered Parinirvana.

As is the case with great Bodhisattvas, this departure-like display of the resorption of their Nirmanakaya into the Dharmadhatu is a skilful method applied for our sake, and stemming from none other than their Bodhicitta or Bodhi heart.

The feeling of sorrow we experience due to this Parinirvana is natural and in no way wrong. The blessings of such great Bodhisattvas have the power to wake us up from our delusion of permanence, and push us to seek the path of the Bodhisattvas – the practice of the Buddha Dharma.

Therefore, we must not hinder ourselves from this experience of sorrow. Yet, we should also not let this sorrow be tainted by our afflictive emotions, such as feeling lost and alone in this world. Instead, we must allow this sorrow to open our heart to realise that there is nothing to hold on to in this cyclic world.

Nevertheless, from my humble recollection of the life example of this glorious and precious teacher, I meditate his enlightened presence at the centre of the mandala of my prayers, and in thisway draw his blessings into each of our hearts.

All of our monastic communities are performing prayers and rituals and trying to live their spiritual lives to the best of their abilities, so as to fulfil the intent of the aspirations of the teacher.

It is our fortune to have had the opportunity to be able to receive teachings, initiations, and instructions from a being like him – a spiritual master who is in essence an enlightened being but in presence displays the form of a Bodhisattva.

May we, in one way or another, be able to follow in his footsteps.

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。)

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。)