9  December

噶噶巴言道要了解他人必须先要多了解自己

讓我們能夠真正審視快樂的唯一方法，就是要深入觀察自己：我們怎樣生活；我們的言行舉止，我們每天的行為和習慣。這樣會幫助我們了解自己多一些。如果我們多了解自己，我們就可以多明白別人。

我們都有獲得快樂的本能，我們都擁有同樣的潛能，這是因為我們都有覺知。我們都有著相同的願望和祈願，因為我們都在追尋快樂。

相片/第十七世噶瑪巴大寶法王廷列泰耶多杰於2016年12月抵達菩提加耶的噶瑪噶舉寺院

#Karmapa Says That To Understand More About Others We Need to Understand More About Ourselves:

The only way in which we can truly examine happiness, is by looking deep into ourselves: our way of being; the way we carry ourselves; our everyday behaviour and habits. By doing so, it helps us understand more about ourselves. If we understand more about ourselves, we understand more about others.

All of us have the basic qualities to attain happiness, we all share the potential – simply because we all have consciousness. We all have the same wish and aspirations, as we are all searching for happiness.
Karmapa

3 December

這當然不單只是任何一個傳承，而是慈悲與智慧的傳承：是尊貴佛陀敎法的傳承；這些教法已經存在及發展超過兩千五百年，迄今仍在發展中。這些敎法已經傳遍世界不同地方。佛陀的教導已普及世界每個角落，透過慈悲與智慧的訊息，利益無數眾生。無數眾生體驗到這永恒的敎法、修行的利益，而這種修持是不須費什麼力氣，只要對別人生起慈悲和智慧，帶給自己、他人和平、因此也能帶給周遭所有人和平。

This, of course, is not just any lineage, but a lineage of compassion and wisdom: a lineage for the teachings of Lord Buddha; the teachings that have survived; the teachings that have developed for over 2500 years; and are developing as we speak. These teachings have been brought to the various regions of the world. Buddhist teachings have now reached everywhere across the globe, and are benefiting countless beings through a message of compassion and wisdom. Countless beings are realising the benefit of such timeless teachings, of such timeless practice, a practice that doesn’t require any effort at all. Simply by generating compassion, generating wisdom to others, brings great peace to ourselves, to others, and therefore to all those around us.

（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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12月6日

停止行動暴力的關鍵

佛法不僅視暴力是身體行動，它也包括在思想和言語方面。我們可以從歷史看到，極少身體衝突發生之前沒有暴力的想法和言語出現的。我們的想法顯現於我們的話語。我們的話語顯現於我們的行為。
誠如佛祖釋迦牟尼佛說 :
“言語能摧毀也能治療。當言語既真誠又善意時，它就能改變我們的世界。

Dec 6

#Karmapa on the Key to Stopping Physical Violence

In Buddhism, violence is thought of not just as physical action, but in terms of our thoughts and words as well. We can see through history that physical conflict rarely takes place without violent thoughts and words preceding them. Our thoughts manifest our words. Our words manifest our deeds.

As Buddha Shakyamuni, the founder of Buddhism says,

‘Words have the power to both destroy and heal. When words are both true and kind, they can change our world.’

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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30 Nov 2016

精進不懈的重要

如果我們回顧噶舉派的歷代祖師，從我們傳承最早期的祖師開始，我們會發現他們之所以能够成為偉大的上師，純粹是因爲他們的努力，通過精進不懈且付出巨大努力。所以作為他們的後人，我們應當培養如此特質，我們一定要用功於真正有需要的地方，如是者便有機會証得菩提心，日後的修行路便會顺利得多，遠比我們想象中容易。

#Karmapa On The Importance Of Hard Work

If we look at the past lineage masters of our Kagyu tradition, starting from the very founders of our lineage, we can see that they have become those great masters simply because of their effort, through sheer hard work and great effort. And so this is one trait that we as their descendants, one could say, must try to develop also and put in hard work where it is needed, where it is truly needed. If we do that, then there is an opportunity where the realization of Bodhicitta can actually happen, and from then on, the journey becomes far smoother, far easier than we can imagine.

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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13 nov

如何體驗究竟的富足

修持真正的仁慈和真實的智慧是斷除身心貧乏因緣的良方，效果是達至究竟的無漏，即究竟的富足。

#Karmapa on How To Experience Absolute Prosperity

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

Karmapa

(Photo/Magda Jungowska)
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25 nov

接受變化

我們無論如何都必須找到一種方式接受事相是事相，無常是無常，變化是變化。變化不是別的。所以，在某種程度上，它是非常簡單：我們不必再把它加以推敲或複雜化。我們所要做的就是接受它是它。我們毋需深思熟慮地想，認為“也許這不是我們看到明顯不過的東西，也許有更多東西”或“也許並非如此，它過分簡單了。”所以我們必須找到一個平衡，而真正的平衡在於接受變化就是變化。
Accepting Change
We somehow have to find a way to accept that form is form, impermanence is impermanence, change is change. Change is not something else. So, in a way, it is very simple: we do not have to do anything elaborate or complicated. All we have to do is accept what it is. We do not have to be sophisticated and think ‘Maybe it is not the obvious thing that we see, maybe there is something more’ or ‘Maybe this is not it, because it is too simple’. So we have to find a balance. The real balance is accepting change as change.

（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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17 November

為何聖賢的逝世是最偉大的教法

過去幾年，我們看到許多傑出偉人的逝世。第十七世大寶法王嘉華噶瑪巴泰耶多傑對這種偉人走向涅槃的力量和其重要性作了珍貴的開示。 沒有任何一位佛能逃脫死亡。我們的共同觀念可能認為覺悟的人能以某種方式克服死亡。然而，這是對什麼是覺悟存在錯誤的理解。這主要是因為我們認為和誤解死亡是事物的終結：一種不能被喚醒的睡眠狀態。

在佛法而言，每樣事情的存在，無論是出生、活著還是死亡，都是值得欣喜和被同等重視的。因此，作為佛法的修持者，我們應將我們的身、語、意完全付諸於聞、思、修，以令充分意識到出生、活著和死亡的階段是自然並相互依存的。

通常我們的不安、迷惘和恐懼源於不瞭解生、老、病、死是生命中最自然的一部分。由於這種不了解 – 不接受這些生命的部分是自然的- 抗拒因此造成，例如：過於恐懼活著，以致視活著為不自然的事情，看待死亡作為逃避活著。同樣，有時，過度害怕死亡，導致對活著持一種非自然的看法，因此，就會試圖找各式各樣的方法來延長一個本質上是短促的生命。
在還沒有接受不可避免的生、老、病、死就是未來這個事實之前，活著與死亡的未來會造成無止境的驚恐。

當佛陀釋迦牟尼（公元前563-483）在菩提樹下證悟時，他第一次在他生命中看到生至死這些階段的存在並非如他想象中的可怕和不安。他對出生、活著和死亡的錯判令他逃離皇宮生活，去尋找虛無飄渺的靈丹妙藥。最終他發現的靈丹妙藥是簡單地讓一切順其自然的面對生活和死亡。

這平靜是他放棄奢華生活後一直所追尋的。他看到當因緣成熟時，沒有人能夠改變果報。唯一可以做而有意義的事情就是讓它順其自然。因此，獲得證悟後，佛陀生命的每一方面都是一種如何讓事情順其自然、如何活著、如何面對死亡的訊息。

只因為他是佛陀並不代表符合我們對完美生命的概念。在他的一生中，佛陀和他隨行學習的弟子也曾經歷飢餓，疾病甚至身體受到傷害。但這些都沒有影響他的平靜或動搖他的智慧。

當生命面對不可避免的結束時，佛陀平靜地迎接死亡。佛陀的死亡沒有為他帶來任何焦慮、恐懼或恐慌，因為他明白，他所經歷的是最自然的事情，而且並沒有什麼問題。

我相信這是最偉大的教法之一。是的，一個偉人的逝世是最偉大的教導之一。它甚至比佛陀宣說的八萬四千法門和三轉法輪更有力，更簡要，更直捷和更簡單。

佛陀或偉大人物的離世可以令我們意識到一切無常。這教法能有效地將我們從日常的永恆睡夢中搖醒和喚醒，不然我們難以從夢中醒覺。

因此，不受困於我們對死亡的固有觀念，我們能見證一個偉大人物的死亡直到他或她荼毘火化時，將成為我們生與死這精神道路上一個有無限價值與意義的教誨。
Why being present when a great being dies can be one of the greatest teachings

In the last few years, we have witnessed the passing of many eminent masters. Reflecting on this, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, offers a teaching on the power and significance of great beings passing into parinirvana.
Not even a Buddha can escape death. Our common perception might be that enlightened beings have in some way overcome death. However, this would be a misunderstanding of what it means to be an awakened being. This is largely because we identify and misinterpret death as the end of things: a state of sleep that one can’t be woken up from.

In Buddhism, every aspect of existence, be it birth, life or death, is celebrated and valued equally. Therefore, as Buddhist practitioners, we fully dedicate our body, speech and mind to the practices of listening, contemplation and meditation, in order to recognize with full awareness the stages of birth, life and death as both natural and interdependent.
Most often, our restlessness, confusion and panic originates from not knowing that birth, ageing, falling ill and death are the most natural parts of life. Due to this not knowing – meaning not accepting these parts of life as natural – contractions are caused, for example: to fear living so much that one looks at living as unnatural and looks at death as an escape from living. Similarly, at times, fearing death so much that one has an unnatural perspective towards living, and therefore one tries to find all kinds of ways to prolong one’s essentially fleeting life.
Until this acceptance is initiated, the inevitable tomorrows of birth, ageing, falling ill and death, the tomorrows of living and dying, cause endless panic.
When Buddha Shakyamuni (563-483 BCE) attained the fully enlightened state under the Bodhi tree, for the first time in his life he saw that these stages of existence weren’t as frightful and disturbing as he had imagined. His misguided assessment of birth, living and death had driven him to escape from his princely life, and to search for some kind of elusive elixir. The elixir he finally discovered was to simply let things be.
This was the peace he had been searching for when he renounced his life in luxury. He saw that when causes and conditions gather, there is nothing one could do to change the results. The only meaningful thing that can be done is to let things be. Therefore, after he attained enlightenment, every aspect of his life was a message of how to let things be, how to live, and how to die.
Just because he was the Buddha doesn’t mean that he conformed with our concept of a perfect being. There were times during his life when he and his entourage experienced hunger, sickness and even physical injuries. But those didn’t disturb his peace or shake his wisdom.
When the inevitable end of his life came, he entered peacefully into the passage of death. He died without being affected by any anxieties, without any fear or panic, because he understood that what he was experiencing was the most natural way of things, and there was nothing wrong about it.
I believe that this is one of the greatest teachings ever. Yes, one of the greatest teachings comes when a great being dies. It might even be far more powerful, condensed, direct and simple than all of the 84,000 teachings of the Buddha and the three turnings of the Dharma Wheel.
The departure of a Buddha or great being can help us realize that everything is impermanent. This teaching has the potency to shake us and awaken us from the daily dream of permanence, which is otherwise so difficult to wake up from.
Therefore, to be present when a great being is dying – untainted by our usual perspective on the concept of death – until his or her cremation, can be a teaching of immense value for our own spiritual path during life and death.

Karmapa on the death of great beings

（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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