Category Archives: 大寶法王開示

(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。)

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

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

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

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

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

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

界定財富的其中一種方法是令我們能達到理想目標的辦法。

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

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

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

從佛教徒的角度,財富是實踐誠懇的善心和真正的智慧。

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

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

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

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

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

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

可以說,克服焦慮和困惑及其成因的過程就是“內在財富”。

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

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

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

從那角度,“內在財富”可以被解作是綜合了幾種行動的原素:

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

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

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

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

襌定是佛教徒其中一種最重要的修行,因為它是獲取豐盛的最後階段。

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

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

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

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

Related Posts
Related Posts

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

HHK ARTICLE -PRACTICE FOR NEW PRACTITIONERS

April 28, 2015      2015年4月28日

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

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

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

為培養更多的內在財富,你可以從所有傳統修行開始,基於邏輯和理性來反思問題。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

理解了這一點,差不多可否定靈性修持或修行是會改變個人真性的想法。

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

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

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

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

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

Related Posts
Related Posts

在聖下紅冠法王夏瑪仁波切圓寂一周年的致詞 Karmapa’s speech to mark the one year anniversary of Shamar Rinpoche’s passing

藏傳佛教噶瑪噶舉傳承的領袖 – 聖下第十七世大寶法王泰耶多傑,在聖下紅冠法王夏瑪仁波切圓寂一周年的活動席上作以下致詞。演講在一眾尊貴的嘉賓、比丘、比丘尼、弟子,以及不丹和尼泊爾領事政要出席的情況下於5月31日位於新德里的噶瑪巴國際佛學院進行。

按照藏曆,5月31日為[夏瑪仁波切圓寂]一周年。我們[本文章由聖下第十七世大寶法王泰耶多傑官方網發布]於6月11日 – 夏瑪仁波切圓寂於2014年西曆圓寂的日子, 與大家分享有關演詞。

「我希望藉此機會就大家來臨參與此活動致謝。我見到聖下夏瑪仁波切的信徒(當中有很多資深信徒)、朋友、弟子、修行人,當然亦包括一眾尊貴的嘉賓。我希望在此花一點時間提示大家今天對我們的意義。

眾所週知,從世俗的角度,今天是紀念及慶祝一個偉人一生的日子。從靈修的角度,今天是我們提示自己一位已覺醒的菩薩最重要的三項事業 – 聖下夏瑪仁波切的出生、生命及圓寂。

與佛陀一樣,聖下夏瑪仁波切的出生是非常重要的。一位菩薩的轉世是一次自覺性的轉世,一次欲為利益有情眾生的轉世,而藉此利眾的願望得以轉世。因此,我們必須善用今天的時間牢牢記著這一點。

其次,我們應該記著夏瑪仁波切的一生、事業、遺產及對世界作出的貢獻。與我們從歷史中所認識的很多偉人一樣,聖下夏瑪仁波切的一生是我們願望的巨大泉源。

我們記著他的能耐和捍衛及保存我們認知的傳承。當然,這並非簡單的一個傳承,而是一個追求慈悲心和智慧的傳承 。一個為傳播一直得以延續、已持續發展超過2500年的佛陀教導的傳承。這些教導已傳遍世界多個地區。佛學已傳遍環球,並藉著慈悲心和智慧利益無數眾生。無盡的眾生正領悟這永恆的敎導、無限及毫不費力的修行。

只要簡單地生起慈悲心和對他人的智慧,足以為自己和他人,繼而對周遭所有人帶來極大平靜;而這效應當然不受時間限制。這些敎導的利益已由佛陀見過、由跟隨成佛之道的眾菩薩見過,經歷過及領悟過。因此這些敎導與我們今天談及的大德 – 聖下夏瑪仁波切 並存。

聖下夏瑪仁波切留存的遺產顯見於今天在場的修行者當中,及未有出席但承諾利用他們的時間和精力去進一步了解我們可以成就的、可以為他人作出的奉獻、及如何増長我們的慈悲心和智慧的修行者。

由於聖下夏瑪仁波切努力保存我們的傳承,我們得以跟隨傳承而參與、修行及作為我們生活的一部分。我們得以將傳承融入我們忙碌的日常生活中,並尋找真正意義。

在現今追求物質及具挑戰性的時代,他保存的教導尤為重要。要保存佛陀的教導是極為艱鉅的。如佛陀所說,這主要是由於我們的情緒。當然,業力亦是一個原因。業力是一股很壯大、很強大而足以推動我們到達不同極限的力量。但通過了解業力和負面情緒每天為我們帶來的挑戰,我們會了解到修持慈悲心和智慧的利益。慈悲心和智慧是業力和負面情緒的解藥,因此我們感恩聖下夏瑪仁波切保存了這些珍貴的教導。

正因如此,我們應記取他留給我們永恆和珍貴的佛法和對他人的諒解。這是我們應緊記的,並且應善用這次機會。如尊貴的吉美仁波切之前提到:珍貴的人身為我們提供利他的珍貴機會。同時間,因為當下的業力和負面情緖,它亦是脆弱的。

我建議大家藉此機會思考慈悲心和智慧的意思和擁有這些素質的利益。由此,你會了解到遇有像聖下夏瑪仁波切一樣的大德、偉大的菩薩住世的真正利益;若非因為這些大德、菩薩,佛陀的教導是無法得以存續和蓬勃發展。由於這些菩薩所行的事業、他們的生命和奉獻,佛陀的教導得以保存、分享,和傳授給我們。若我們能感受到任何種類的平靜,一種平靜感,無論是身體上或心理上、以任何的形式、不論多寡、量度,只要我們能感受到任何形態的平靜,都是因為慈悲心和智慧的修持。

第三,如佛陀一樣,第三項最重要的事蹟、事業是?槃,簡單而言,指往生。聖下夏瑪仁波切最後的敎導是無常 –   生命是何等脆弱,和恆常多變。我們或許會以平凡、入世的角度去看待這件事 – 往生只是生命的一部分,別無其他,但事實上?槃不僅是如此。涅槃亦被視為一個直接的敎導。當遇上這些情況時,我們馬上會想到和問到自身的情況: 若如此大德亦會往生,那我自己又如何?其他人又如何?因此,這個問題不但引發我們的好奇心,亦帶來片刻深沈的思索。

遇上任何人去世,我們很難消化有關的敎導。往生的可能是與你非常親近的人,對你有極深影響的人。出現這樣的情況時,我們會受到打擊、情緒激動和沈重。盡管如此,我們可以從中學習。聖下夏瑪仁波切的往生給予我們的敎導是:提示我們生命是何等脆弱和無常。

因此,我希望你吸收你的經驗,不要被每天的工作和生活蓋過和帶走這些經驗。這些時刻存在著偉大的智慧:我們需記取生命每一方面皆無常,我們自身想法和行為等的每個改變。

注示聖下夏瑪仁波切的最終敎導為我們帶來更高的智慧。這種智慧並非可從他處取得,而是內在的感受。嘗試重覆將注意力集中在這教導上(這是一種修持),給予自己時間和貫徹地這樣做,意思是你應花時間去培養這種經驗、這種智慧和這種理解。

通過這樣做,有關的敎導將變得永恆、無限。永恆指不會磨滅。從物質角度而言,事物會因為時間流逝而受到限制和終結。就目前我們談及的而言,若我們集中在我們擁有的慈悲心和智慧的質素上,那是真正永恆的。

因此,我認為我們必須善用此刻,我們現在所擁有的如此珍貴時刻。今天是一個非常特別的日子,因為今天是聖下夏瑪仁波切?槃一周年,而我們很幸運地在這特別的日子得到非常殊勝的骨舍利。

在場大部分人可能難於理解骨舍利的重要性。這些骨舍利是顯示屬者為大德的眾多證明及跡象之一。「大德」並非指出生時即為大德者。像我們一樣,佛陀亦是由普通的生活或狀況開始,而聖下夏瑪仁波切亦如此。但隨著時間,由於他特殊的質素和專注,他的慈悲心和智慧得以升華。

對於大德而言,他們的真正本質,即他們的意識,除了從一種情緒的狀態發展為一種証悟的狀態外,他們的物理狀態亦會正面的受到影響。當意識離開這個世界時,肉身亦會留下記認顯示意識是存在著慈悲心和智慧。所以,往往在荼毗后會有所遺留。

一般而言,我們都知道,當我們火化遺體,火焰會消滅一切,不會留下任何東西。但由於大德的認知和能力,將會有所遺留。據說,這代表往生大德的追隨者、弟子或修行者與大德有正面的業緣關係。由於這樣,遺留下來的會作為加持和靈感的來源。這亦是聖下夏瑪仁波切的情況。

有時候,遺留下來的,如眼睛或舌頭,與大德所行的事業有關。若遺留的是心臓,意思是大德有修持菩提心。若遺留的是舌頭,意思是大德有修持淨語。若遺留的是眼球,意思是大德有修持淨觀。

眾多遺留下來的,當然連同不同形相的舍利,代表一種加持的源頭。因此,我認為我們很幸運可以得到這些遺留下來的,讓我們從中取得加持。所以,部分的舍利已安放在這寺廟內,我們應該接受加持和奉上禱告。

與一般紀念往生者世俗的慶典不同,從靈性的角度而言,尤其如聖下夏瑪仁波切的大德,我們不只要記掛他,我們更要祈請他們的加持、祈請他們的靈感、祈請他們的智慧、祈請他們的的諒解。藉此,我們便可以收納一些永恆的東西,而這是有利的。

我很高興我們當中很多都能出席今天的活動。我知道有很多其他因為尼泊爾的悲劇或其他原因未能到此。盡管如此,對於我們在此可以善用這珍貴機會的,我充滿安慰和讚賞。

在這刻,讓我們記得關於聖下夏瑪仁波切的一件重要事實:他是一位轉世者。這是一個對於佛教,藏傳佛教非常重要的傳統。籍著這個傳統,有情眾生得以受益,在印度這片土地、這個國家發源的傳承得以延續,有關的敎導得以傳遍喜馬拉雅山脈再到西藏,以及全世界。為保存這傳統,大德們不斷地轉世。

我們都知道,這些的遺體部分是屬於第十四世夏瑪仁波切的。因此,我們亦應該利用這刻從我們心底祈請第十五世早日乘願歸來。

我希望你們可以一同與我參與由明天開始長達一週的禱告,修持已獲保存多個世紀名為勝樂金剛的傳統和修法。歡迎大家參與。而今天亦是同樣非常特別的日子,所以我請大家向舍利作禱告和領取加持。

最後,我向所有今天在場的表示謝意。大家均有忙碌和奔波的生活,但仍抽空到來。在坐有尊貴的嘉賓、比丘、比丘尼、聖下夏瑪仁波切的信眾和老朋友,以及不丹及尼泊爾的領事政要。我衷心感謝你們蒞臨參與。不僅如此,我們還有從世界各地到訪的學生。我確實感到非常欣慰,因為我知道大家抽空前來並不容易。因此多謝大家。希望大家利益眾生、生起慈悲心和智慧。

多謝。皈依佛。」

 

Karmapa’s speech to mark the one year anniversary of Shamar Rinpoche’s passing

 

I would like to take this opportunity to thank everyone and offer my gratitude and appreciation to all of you for being here. I can see devotees of His Holiness Kunzig Shamar Rinpoche – many old devotees, friends and disciples, practitioners, and of course the Venerables. I would like to take a moment to remind ourselves of what this day means.

It is known to us that, from a universal point of view, this day is a day to remember, and also celebrate, the life of a great being. From a spiritual point of view, this day is a day where we remind ourselves of three of the most important deeds or activities of a realised Bodhisattva: the birth, life and passing of His Holiness Kunzig Shamar Rinpoche.

Just like the Buddha himself, the birth of His Holiness Kunzig Shamar Rinpoche is very important. The rebirth of a bodhisattva is supposed to be a conscious rebirth, a rebirth where the intention is to benefit sentient beings, and it is through that intent that they take the rebirth. And so we must utilise this day and take time to remember this.

Secondly, we try to remember his life, his activity, his legacy, the contribution that has been made to the world. Just like many great beings that we know throughout history, and in our present day, the life of His Holiness Kunzig Shamar Rinpoche has been a tremendous source of inspiration for all of us.

We remember his ability and determination to protect and preserve the very lineage that we know. 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. And this effect, of course, is timeless. The benefit of these teachings has been seen by the Buddha, it has been seen by the Bodhisattvas – Bodhisattvas being those who follow the way to become Buddhas – so they have seen it, they have experienced it, they have realised it. And so it is with the great being we are talking about today – His Holiness Kunzig Shamar Rinpoche.

The legacy that he has left is highlighted in the practitioners that are here, and those who are not – the practitioners who commit their time and energy to further develop an understanding of what we can achieve, how much we can contribute to others, how we can develop compassion and wisdom.

Because of His Holiness Kunzig Shamar Rinpoche’s efforts to preserve this lineage, we are able to share in it, we are able to practice it, we are able to live with it. We are able to somehow integrate our lineage into our busy daily lives, and find real meaning.

The teachings he preserved are so important in these materialistic and challenging times. Buddhist teachings are extremely difficult to preserve, mainly, as Buddha said, due to our emotions. Of course, the karma factor comes into play. Karma is a very strong force, a very powerful force that drives us to various limits. But by trying to understand the challenges of karma and the afflictive emotions that we face every day, we actually come to understand how beneficial this practice of compassion and wisdom is. Compassion and wisdom is the antidote to the karma and afflictive emotions we face, and so we are grateful to His Holiness Kunzig Shamar Rinpoche for preserving these precious teachings.

Therefore, we have to remember what he has left for us: the timeless and precious Buddha dharma, and the understanding that we have for one another. So this is what we have to remember, and we have to make use of this opportunity. As Venerable Jigme Rinpoche previously mentioned, the precious human body gives us a precious opportunity to benefit others. At the same time it is fragile because of the karmas and afflictive emotions that are present.

I invite all of you to take this opportunity to reflect on the meaning of compassion and wisdom, and the benefits of embracing these qualities. And by doing so, you will come to understand the true benefit of having the presence of great beings, great Bodhisattvas in our lives like His Holiness Kunzig Shamar Rinpoche, because without them these teachings have simply no way to survive, they have no way to flourish. It is due to these Bodhisattvas’ activities, and their lives, and their dedication, that these teachings have been preserved and shared, and made available for all of us. If we experience any kind of peace, a sense of peace, be it physically, mentally, in any way, whatever the amount, whatever the magnitude, whatever we experience, any form of peace – it’s all due to none other than the practice of compassion and wisdom. So therefore, this is something very important for us all to remember.

Thirdly, just like the Buddha, the third most important deed or activity is that of the Parinirvana or, in simple terms, passing away. His Holiness Kunzig Shamar Rinpoche’s final teaching was that of impermanence – how fragile, how constantly changeable our life is. So even though we may perceive this in a very mundane way, in a very worldly way – that such events are just a part of life and nothing more. But in fact the Parinirvana is something more than that. It should be perceived, it should be understood, as a direct teaching. When such things occur, immediately it makes us contemplate and wonder about one’s own being, one’s own state: that if such a great being is able to pass away, then how about oneself? How about others? And so therefore, it immediately brings not only curiosity, but a moment of deep reflection.

It is difficult to digest such teachings when someone passes away. It could happen to someone very close to you, someone who’s very influential to you – and when that happens, it can be very daunting, emotional and heavy. Nevertheless, there’s something to learn from their passing. And in the case of the passing of His Holiness Kunzig Shamar Rinpoche, there is a teaching: to remind ourselves how fragile and impermanent our life is.

Therefore, I ask you to absorb the experiences you have, and not to let go of them and somehow be taken over by your daily tasks and lives. Because there is great wisdom in these moments: remembering the impermanence of every aspect of life, every change of one’s own way of thinking, one’s own way of being, one’s own way of behaving, and so on.

So by focusing on this final teaching of His Holiness Kunzig Shamar Rinpoche, it gives us greater wisdom. This wisdom is not something that is gained from somewhere out there, but is experienced from within. Try and focus on it, over and over again (which is called a practice, of course), and for this of course you need to give yourself time, be a bit more consistent in a way, meaning that you give time for this experience, for this wisdom, for this understanding to grow.

By doing this, the teaching becomes something timeless, it becomes something limitless in a way. Timeless meaning that it doesn’t get exhausted. Whereas in a materialistic aspect, after some time it has its own limit and end, in this case, if we focus on the qualities of compassion and wisdom that we possess – it’s truly timeless.

So therefore, I think it’s crucial for all of us to utilise this moment, this precious moment that has been given to us. And of course, today is a very special occasion because it marks the first anniversary of the Parinirvana of His Holiness Kunzig Shamar Rinpoche, and for this occasion we are fortunate enough to have the bone relics, which is very special.

For most of us it may be difficult to comprehend the significance of the bone relics. The bone relics are one of the many signs or proofs that a being is a great being. ‘Great being’ does not mean that someone is born as a great being, of course. The Buddha himself, like all of us, began from an ordinary state of life or circumstances, and this is also true of His Holiness Kunzig Shamar Rinpoche. But over time, due to his sheer quality and dedication, he excelled and transcended in his qualities of compassion and wisdom.

For great beings, not only does their true essence, which is their consciousness, develop from an emotional state into an enlightened state, but their physical state is affected – in a positive way, of course. When consciousness departs from this world, the physical body also leaves marks reflecting that the consciousness has compassion and wisdom. So as a sign, often there are remains following the cremation.

Normally, when we cremate a body, we all know that of course in the end the fire consumes everything – nothing can remain there. But because of the great beings’ understanding and abilities, actually remains are left. And it is said that when the remains are left it means that the followers, disciples or practitioners have a positive karmic connection with the being who has passed away. And due to that, as a source of receiving blessing and inspiration, the remains are left. And so it is in the case of His Holiness Kunzig Shamar Rinpoche.

Sometimes, remains such as the eye faculty or the tongue faculty are left, due to the activity of that very being. If a heart remains, it means that the being has practised Bodhicitta. If a tongue is left behind, it means that the being has practiced pure speech. If the eyeballs are left behind, it means that the individual has practiced on the visualisation of pure view.

The various remains that are left, with the relics of course (which come in various forms), represent a source of blessing. And so therefore, I think that we are all very fortunate to have the remains, to actually gain blessing from them. And so therefore, a part of the relics has now been installed here, in this very temple, and so we should all take blessing and offer prayers.

Unlike the way in which we might celebrate in a universal way someone who has passed away, in a spiritual aspect, especially for the passing of a great being like His Holiness Kunzig Shamar Rinpoche, actually it’s not just a way to remember the person, but more than that: to call for their blessing; to call for their inspiration; to call for their wisdom; to call for their understanding. By doing so, then there is there is something else that is timeless that we can absorb, and this is very beneficial.

So therefore, I’m glad that many of us are here. I know that there are many others that were not able to come, due to the tragedies that have occurred in the region of Nepal, as well as for other reasons, and so therefore, of course they are not able to be here today. However, I appreciate and rejoice in the fact that those of us who are here utilise this precious moment.

In this moment, let us remember an important fact about His Holiness Kunzig Shamar Rinpoche: that he is a reincarnated being. This is very significant – a tradition that began back in Tibet, within Buddhism of course, within Tibetan Buddhism. A tradition where: in order to benefit sentient beings; to continue the lineage that has been brought from this land, this nation, your nation here in India; the teachings that were brought all the way over the Himalayas to Tibet, and all over the world; to preserve this tradition, the great being reincarnates over and over again.

As we know, the remains of this Kunzig Shamar Rinpoche are that of the 14th reincarnation. And so therefore, we should also utilise this moment to pray from the bottom or our hearts for the swift return of the 15th reincarnation.

I would like to ask all of you to join me in this prayer, which will also last, starting from tomorrow, for over a week, with the practice of what is known as Chakrasamvara, and which is a tradition and practice that we have kept for centuries. And all of you are most welcome to join, but at the same time today is equally a very special day, and therefore I would like to ask you to pray and to receive the blessings from the relics.

Finally, I would like to offer my gratitude to all those who have come. You all have busy schedules, hectic lives and so on, but nevertheless you took the time to come here. So we have Venerables, monks and nuns who have come here, devotees, of course old acquaintances of His Holiness Kunzig Shamar Rinpoche, as well as representatives from both the Bhutanese and Nepalese Embassies. I very much appreciate your coming as well. Not only that, we have students from all over the world, and I am really grateful because I know how hard it is for all of you to take the time to come here. So thank you so much, and may we all benefit sentient beings, and may we all generate compassion and wisdom.

Thank you. Namo Buddhaya.

(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。)

Related Posts
Related Posts

雷曼事件的教訓 Learning From Lehman

Learning From Lehman 雷曼事件教訓
Saturday 15 September marks four years since the fall of the Lehman brothers, the beginning of the economic crisis. Seeing and experiencing how the economic system has caused pain and sorrow for many people around the world, we cannot forget, however, that it was once intended for something good and to benefit everybody. With the economy as well as our day-to-day lives, we have to remember to combine the qualities of compassion and wisdom with everything we do. 四年前的九月十五日,雷曼兄弟投資銀行倒閉,經濟危機開始浮現。我們目睹並體會到經濟體系如何令各地人們承受痛苦和憂愁,可是我們不應忘記,這個體系的原意是改善社會、造福人羣。面對經濟環境和日常生活,我們必須緊記,無論做任何事情,都要兼具慈悲和智慧。

 

Since I first started travelling almost 14 years ago, I have visited a great many different countries. While all my travels taught me a lot, this year’s European tour, ‘The Wealth of Europe,’ was particularly educational. I met with many young people, including some Young Ambassadors of the Prince’s Trust, and listened to what they are going through, how they feel about life, about the present economic situation, and also how they perceive the future. 我在十四年前左右開始踏足其他國家,到訪的地方多不勝數。這些旅程令我獲益良多,尤其是今年的歐洲之行,更別具教育意義。這次行程中我認識了一羣年輕人,包括王子信託基金(Prince’s Trust)的青年大使。他們談到自己的經歷,並講出對人生和目前經濟情況的感受,以及對未來的看法。
We are all connected

What I’ve also understood through all these interactions is that as long as we were born as human beings and live in this world, then no matter what kind of life we lead, we are all very much connected with all individuals and all societies of the world – so we cannot run away from worldly responsibilities and circumstances.

人與人之間的必然聯繫

與他們交流意見,使我明白到無論用什麼方式過活,只要在這個世界生而為人,我們就會與每個人、每個社會有所連繫,我們不能逃避世俗責任,不能離羣索居。

 

Even for myself, a Buddhist teacher who tries to follow the path of Buddha Shakyamuni, it is crucial to be aware of and connected with whatever is happening in the world. 即使是我,作為一個盡力依循佛陀教法的佛學導師,覺察和關心世事也是極為重要的。
With this in mind, I set up the Wealth of Europe initiative. Over 700 young Europeans have shared their concerns, aspirations and priorities in a poll over the last 10 weeks. The results of the poll clearly showed that the vast majority of young people rate non-material values far higher than material wealth. Based on what I have learned from the Buddha’s teachings, I had already expected these kinds of results. Nevertheless, they were very encouraging for me and gave me a lot of hope and inspiration. 為此,我成立了「歐洲財富」計劃 — 在過去十周,七百多名歐洲年輕人透過意見調查讓大家知道他們的憂慮、願望和最在意的東西。調查結果清楚顯示,大部份年輕人都認為非物質的價值觀念遠比物質財富重要。基於從佛法學到的知識,這個結論於我是意料中事,但這些調查結果仍然令人振奮,給我帶來很大的期望和鼓舞。
Positive qualities lie within us

No matter how challenging things may seem at times when we look at the state of the world, there is always hope and a way to overcome these challenges. Seeing the potential of young people in particular, all we need to do is share and communicate. By communicating and sharing our thoughts, the positive qualities that we all have, naturally emerge. Without communication we may have all kinds of positive means and ideas, but they lay dormant. However, once we start communicating, even the smallest of means becomes so vital and so effective.

人人都擁有正面的特質

環顧世界局勢,即使情況有時看來充滿考驗,但總有希望和辦法排除萬難。特別是年輕一代的潛能,大家有目共睹,我們唯一要做的,就是分享和交流。藉着交流和分享想法,我們擁有的正面特質便會自然顯現。假如缺乏溝通,即使我們有滿腦子的好方法和構思,也只是潛伏的念頭而已,可是一旦展開交流,如何微不足道的想法,都可收集思廣益之效。

 

We don’t have to put ourselves under pressure to change or reform the world: through awareness, as well as constant and clear communication we can have a holistic view and perspective of the world. We can take the simple example of the Wealth of Europe initiative: A few thoughts and insights were shared that raised awareness for the wealth of Europe through the lens of young people. 我們不用強逼自己改變或改善世界。透過覺察並經常保持清晰溝通,我們對世界便能有全面的看法。以「歐洲財富」計劃為例,由於一些想法和見解得以交流,令人可從年輕人的眼中認識歐洲的財富。

 

With awareness we naturally know that we have to focus on our inner wealth – that our inner qualities are among the most important factors in having a meaningful life. Through these qualities we will also have the wisdom of knowing how to go about material values, to what extent we have to utilise material wealth, and how to do so responsibly. 當我們了解情況,自然便知道應把注意力放在自身的精神財富上,而內在特質是決定人生是否有意義的一個重要因素。這些特質也令我們有智慧懂得如何接受物質觀念,知道怎樣有責任地善用物積質財富。

 

I hope that through further communication all of us will be able to bring awareness all over the world, to help learn and apply the lessons of the past. 希望大家可以藉着深入溝通,把對事情的認識帶給其他人,幫助人們從歷史中汲取教訓,避免重蹈覆轍。

 

Related Posts

9-11: 非暴力及慈悲心 September 11th: Nonviolence and Compassion

非暴力及慈悲心聖者大寶法王泰耶多傑所發的特別訊息:

A special message from His Holiness Karmapa Thaye Dorje about nonviolence and compassion on September 11th.

親愛的法友,

9-11 是紐約及華盛頓恐怖襲擊的週年。在襲擊中,近3000人喪生;構成極大的損失及痛苦,至今還感受得到。處於暴力的環境中,在哪裡尋得希望?
Dear dharma friends,

September 11th marks the anniversary of the tragic events in New York and Washington in 2001. Nearly 3000 people were killed in the attacks, causing huge suffering and loss, still felt to this day. In the face of violence, where is there hope?

細看襲擊的當天,在煙火及破壞的背後,可看到無數慈悲的行為。急救隊、義工及不同背景的人都伸出援手,全心幫助別人。人類的心識 –菩提心– 是最寶貴的。最然佛陀能在生命中幫助我們,但菩提心比佛陀更加寶貴。在人類的心識中,看到無盡的希望。
When we look into the events on that day, behind the smoke and destruction, we see numerous acts of compassion. Emergency services, volunteers, people of all backgrounds stretching out their hands and hearts to help each other. The human heart, Bodhicitta, is the most precious of all. While Buddhas are helpful in life, the compassionate heart is even more precious than a Buddha. In the human heart, we see limitless hope.

9-11也是甘地發起現代非暴力運動的週年。在1906年的當天,非暴力運動誕生了。它代表慈愛與真理。這慈愛的力量啟發了馬丁路德金,及無數人等,去追隨非暴力運動。這慈愛的運動提升了人類心識的寶貴性,及從慈悲流出的希望。如甘地說:[非暴力是心識的特質,不能經呼籲 理性所啟發。]
September 11th also marks the anniversary of when Mohandas Gandhi started the modern nonviolent movement. On this day in 1906, Satyagraha, the force of love or truth which flows from nonviolence, was born. This compassionate movement inspired Martin Luther King Jr, and countless others, to follow a nonviolent path. This compassionate movement lifted up the preciousness of the human heart, and the hope that flows from kindness. As Gandhi said ‘Non-violence, which is the quality of the heart, cannot come by an appeal to the brain.’

在這天,我向你們的心識呼籲,請記住受苦的眾生。 在這天,我向你們的心識呼籲,請流露慈悲。

On this day, I appeal to your hearts, remember those who suffer. On this day, I appeal to your hearts, let compassion flow.

喬達摩佛說過:[一個能帶來和平的字,更勝空洞的千言萬語。]

Gautama Buddha said ‘Better than a thousand hollow words, is one word that brings peace.’

在這天,我向你們的寶貴心識呼籲,請分享帶來和平的說話、把和平帶給眾生。

On this day, I appeal to your precious human hearts, may you share words that bring peace to all sentie

Related Posts

歐洲財富 The Wealth of Europe

The Wealth of Europe 歐洲財富
The financial crisis in Europe, and the suffering caused by it, is something that has increasingly drawn my attention. The population of young people – my own age group – is particularly affected by it. I believe that in Spain, where I begin my third European tour this week, more than half of young people are unemployed. Therefore, I believe that questions such as “what is wealth?’ and “what makes us wealthy?” are more relevant today than ever before. 歐債危機及其帶來的傷害,越來越令我關注,與我年紀相若的年輕人尤其受它影響。我將於這個星期在西班牙展開第三次歐洲之旅,而我相信那裏過半數的年輕人都正在失業,所以我相信“何謂富有”及“什麼使我們富有”這類問題,現在比任何時候都更意義重大。
It goes without saying that a certain amount of material wealth – for example, those things related to food, clothing and shelter – is a necessity to sustain our life. Every individual has to work to survive, but when earning a living becomes the exclusive focus and priority of one’s life, problems can arise. When we live to earn rather than earn to live, there can be problems of excess and greed. 當然,某些物質財富,例如跟衣食住行有關的東西,的確是生活必須品。每個人都要工作以維持生計,可是當謀生成了生活唯一的焦點和首要考慮的事,問題便會發生。當我們活着是為了賺錢,而不是為過活而賺錢,放縱和貪婪這些問題便會出現。
However, there are also other forms of wealth, required not just to sustain the physical body, but to sustain and develop our mind. 我們其實還需要其他形式的財富,它們並非用以維生,而是支持和啓發我們的心靈。
In this perspective, it may be interesting to look beyond the traditional ideas of financial wealth and really reflect on why our human species, among the many different types of existence, is so special and valuable. 從這個角度來看,假如我們能夠超越傳統的經濟財富概念,認真反思人類在種種生物之中為何這麼特別和珍貴,或許會是一件有趣的事。
As a Buddhist practitioner and teacher it is my hope and belief that Buddhism may have some interesting and valuable input to offer in this area. First of all, when trying to identify the causes for the present crisis from a Buddhist perspective, the root problems are certain human traits such as greed and laziness, all of which arise on the basis of ignorance. 作為一個修行者和佛學老師,我希望並相信佛學在這個範疇能夠提供一些有意思和價值的觀點。首先,當我們嘗試從佛學的角度找出現存危機的成因,便會發現問題源自人類某些特性,例如貪婪和懶惰,而這些特性都是無明所致。
It is one thing to cultivate just enough crops for your day-to-day needs. But when you start to collect crops, and start to stock up with the idea that you’ll have less work and more money, this can sew the seeds of unchecked greed. So it is really important to be aware of certain human traits which bring a lot of unnecessary problems. Sometimes when we think we are getting richer, from a different perspective we are becoming poorer. 耕作適度以應付日常所需是一回事,為圖安逸、財迷心竅而收割屯糧又是另一回事,後者會種下難以抑制的貪念。所以,我們一定要注意這些帶來眾多不必要問題的人類特性。有時候我們以為自己越來越富有,但從另一角度來看,其實變得更加匱乏。
Though I never went to school myself (as the head of a lineage, I had a special type of education), I had the good fortune to learn about all this from my parents. Later on, when I got into Buddhist studies and teachings, I learned more and more about the faults and qualities of humanity, and that helped me to learn about life. 雖然我從未上學(作為一個宗教傳承領袖,我要接受特別教學),但有幸從父母那兒學到這些道理。後來當我接觸佛法,知道更多人性的弱點和特質後,我對生命的理解更深。
The inner wealth is our mind, our consciousness. I believe that this mind is like a wish-fulfilling jewel. If you know how to utilise this mind, it can produce the most beneficial effects. The best way to utilise and develop this mind is to absorb knowledge, and the most important kind of knowledge is the one that makes us a kind person, a decent person, a person worthy of respect. And the qualities which make an individual kind, decent, respectable are qualities such as patience, generosity, kindness. The good news is that we do not have to adopt or create these qualities, since they already potentially there in all of us. In this way, the Wealth of Europe lies latent within each and every one of us. 我們的心靈、意識就是內在財富。我相信心靈就像一顆如意寶,假如你懂得如何善用它,它可以帶來最有益的結果。善用和開發心靈的最佳途徑是吸收知識,而最重要的知識就是那些令我們善良、正直、受人尊重的學問。要成為這樣一個人則要具有忍耐、慷慨、仁慈等等的特質。好消息是我們無須吸收或創造這些特質,因為它們已潛藏在我們內心。歐洲的財富就是這樣藏在我們每個人的心內。
So all we need to do is give ourselves, every day, a bit of a reason to generate these qualities, bit by bit. If we do this, it will not make society perfect, but it will enable us to appreciate whatever circumstances we might face. 所以,我們要做的只是每天找出一點點理由來生起這些特質。這樣做不會令社會變得完美,但卻會令我們了解和欣賞每件遇到的事情。
I am particularly concerned with the young generation, because they will have a great say in the outcomes of today and tomorrow. In spite of all the negative news about the Wealth of Europe I do not think that we are living in the worst of times. Yes, there is a crisis, but the world is not at an end. If there is richness within each and every one of us – inner wealth – then there is an almost limitless supply in the vision and values of our young people. 我特別關心年輕一代,因為今天和未來的世界如何,將會由他們決定。雖然關於歐洲財富有很多負面的報道,但我並不認為我們正活在一個最糟的時代。無可否認,世界正面臨危機,但並不是到了末日。如果我們每個人都內心富足,那麽年輕人的視野和理想便會源源展開。
Yes, there is a crisis, but thanks to the new communication technologies we can be aware, share our knowledge, and put our heads together to find solutions. This is a great opportunity, and I am sure that something positive will come out of it. Every obstacle is always a turning point. It is a challenge, but it makes us think, forces us to come up with solutions. 雖然危機的確存在,但多虧通訊科技日新月異,我們可以認知和分享知識,並一起找出解決辦法。這是個大好機會,而我肯定這樣可以帶來正面的東西。每個障礙都是一個轉捩點,它帶來挑戰,但也叫我們思考,驅使我們尋找解決辦法。
From a Buddhist perspective, we actually have to be grateful for obstacles, because without them we never learn. It is thanks to difficulties and challenges that we can come up with solutions, some of which will work and some not. But even if they don’t work it doesn’t mean we should give up. It only means we should try again. 從佛教徒的觀點來看,我們實在應該為出現障礙而感恩,因為如果沒有障礙,我們便永遠沒有學習的機會。多得有困難和挑戰,使我們可以想出解決辦法,它們有些奏效,有些失敗。然而即使它們不奏效,也不表示我們應該放棄,這只是代表我們應該再作嘗試。
Ever since I first started travelling, the purpose of my travels has been to visit Buddhist centres around the world, and share Buddhist theories and ideas, and also to convey how we can contribute to the betterment of society and the world. 我從首次出遊至今,目的從未改變,那就是探訪世界各地的佛學中心、分享佛學的理論和觀念,以及傳揚改善社會和世界的方法。
During my European tour this year, I would like to learn more about how the financial crisis is affecting different groups and individuals in Europe, and understand what they feel about the true definition of wealth. That’s why we have created the ‘Wealth of Europe’ poll to see what the opinions and ideas of Europe’s young people are. Perhaps when we see the results, we might see that we are all wealthier than we might think. 在今年到訪歐洲各國期間,我希望多點了解經濟危機如何影響歐洲不同團體和該處的人,以及他們對財富真正定義的看法。我們進行“歐洲財富”的民意調查,就是想知道歐洲年青人的意見和想法。當我們看到結果後,或許會知道我們都比自己想像中富有。
Related Posts

痛苦、收穫、生命競賽 Pain, Gain and the Race of Life

Pain, Gain and the Race of Life 痛苦、收穫、生命競賽
This summer, the world is looking towards London to celebrate its athletes. For them, the saying ‘no pain, no gain’ is part of their path to excellence. For the rest of us, we might be left wondering whether all this pain is necessary. Wouldn’t life be much easier if we only had gain? 今年夏天,全球都期待倫敦為它的運動員慶祝。對這些運動健兒來說,“沒有痛苦,哪有收穫”(”no pain, no gain”)的說法是取得卓越成績的必經之路。至於我們或會質疑,是否有需要承受這一切痛苦?假如沒有痛苦只有收穫,生活不是會好過一點嗎?
Nobody wants pain and crises, but in life, it is inevitable that we will go through such experiences. They are a general part of life – there is no life without pain. In fact, from a Buddhist perspective there is a lot of truth in the saying ‘no pain, no gain’, though maybe not exactly in terms of how it is usually understood. 沒有人希望承受痛苦和面對危機,但這些都是生命中無法避免的經驗。痛苦和危機是生命的一部份,有生命便有痛苦。事實上,從佛教徒的觀點來看,“沒有痛苦,哪有收穫”的講法蘊藏很多真理,儘管這些真理與一般理解的不同。

 

How to make it work for you  如何運用它
If we know how to use our wisdom in dealing with the pain and difficulties we go through, such experiences can help us develop greater understanding and inner wealth. 如果我們知道如何運用智慧去處理我們經歷的痛苦和困難,這些經驗可以幫助我們加強理解力,並開發內在財富。
1. Accept that pain is a natural part of life: From time to time we will go through pain, emotional turmoil and crises, simply because all of these are part and parcel of our human existence. 1.  接受痛苦是生命的一部分:我們不時會經歷痛苦、情緒波動和危機,這一切都是人類生存的重要部分。
Therefore, understanding that however hard we might try we cannot exactly avoid such experiences, we might as well accept them and learn something from them. However hard we might try to avoid the inevitable, when we accept and attempt to understand painful experiences, we can learn and grow. 因此,既然明白到無論我們如何努力嘗試,仍然不能避免這些經歷,我們倒不如接受它們,並從中學習。無論我們多努力嘗試避免那些無可避免的事情,當我們接受並嘗試了解痛苦的經歷,便可以學習和成長。
2. Pain and joy are – like light and darkness – two sides of the same medal. They are interdependent and inseparably connected to each other. When painting a picture or taking a photograph, if there is no light and no darkness, there is no picture and there is no painting. It is the very contrast of light and darkness that brings out the beauty and the colour. 2.  痛苦和歡樂就好比光和黑暗,亦好比獎牌的兩面。兩者相互依存,不可分開。無論繪畫或拍照,假如沒有光暗,就沒有影像或圖像。圖畫照片的美感和色彩,正是通過光暗對比表現出來。
Similarly, since we do have a life, there is no point in saying that we want a life without problems and crises. That would be just like saying that we would like to have a picture without light and darkness. To take this train of thought further, from that perspective even life itself seems to be dependent on death, too. There is no life without death – and the opposite is equally true. 同樣地,由於我們有生命,奢望生命沒有困難和危機是沒有意義的。這就好像説希望一張照片沒有光暗一樣。從這個觀點進一步思考,生命本身似乎亦依賴死亡。有生必有死,反之亦然。
This kind of understanding can really help us appreciate this experience called life – and appreciate the opportunities that we have to help ourselves and help others. 這樣的理解可以真正幫助我們領會這種稱為生命的經驗,並對我們有幫助自己和他人的機會心存感激。

 

3. Wake up, wise up: Whenever we face any form of crisis and apply our wisdom to it, pain has the ability to make us aware of our physical and mental state – like a kind of wake-up call. Even though we might not be exactly happy about the pain, we can then find a way of appreciating the experience. Rather than focusing exclusively on getting rid of the pain as quickly as possible we are able to extract something meaningful from those feelings. 3.  醒覺、領悟:當我們面對任何形式的危機並以智慧對治時,痛苦可以讓我們察覺自己的身心狀況,就好像鬧鐘喚醒我們一樣。雖然我們不大可能因為痛苦而感到喜悦,但可以找方法去欣賞這些經驗。與其專注於盡快消除痛苦,我們倒不如從這些感受中提取一些有意義的東西。
We all have a mind, and there is no mind without wisdom. Let us use our wisdom meaningfully, to see the nature of life, rather than using it to try to see a painting without light or shade. 我們都有心,而且是有智慧的心。我們應該有意義地運用智慧,去領會生命的本質,而不是用它來看一幅沒有光或影的圖畫。

 

However in order to bring out our inherent wisdom, we really have to allow ourselves a moment to contemplate. By extracting anything that is helpful for our minds, we can help ourselves and help others. We don’t need to move mountains. It’s so simple – all we have to do is share our experience. 為了帶出與生俱來的智慧,我們要給自己一些時間靜思。藉着提取一些對心有幫助的東西,我們可以助人自助。我們不需要移山,只需與他人分享經驗,就是這樣簡單。

 

When we embrace pain as part of the mosaic of our life experiences, we gain a new perspective on life and the world – and get ahead together in the race of life. 當我們接受痛苦是生命各種經歷的一部份,便會對生命和世界改觀,在生命的競賽中一起取得更多優勢。
Related Posts

讓生活更豐盛的五步曲 Five Steps to a Wealthier Life

Five Steps to a Wealthier Life 讓生活更豐盛的五步曲
We all want to lead healthy and prosperous lives. The news headlines in the UK and around the world, however, are firmly focused on the activities of banks and bankers and the weakness of our global economy. They paint a picture of wealth and prosperity defined by possessions and materialism alone. How do we lead wealthier lives, in ways that don’t just involve accumulating money? 我們都希望活得健康和富足。不過,英國及世界各地的報章都只顧大字標題報道銀行及銀行家的活動,以及全球經濟疲弱等問題,把豐盛富足等同於財富與物質主義。究竟我們如何才能不單以金錢掛帥卻仍活得豐盛?
From the Buddhist point of view the root causes for the current crisis are certain human faults – in particular greed – and therefore I believe that the solution to the challenges we are facing today equally lies within the mind, or the consciousness of each individual. 從佛教角度來說,眼前的危機源自人為過失-尤其是貪念。所以,要解決當下的種種挑戰,我認為關鍵同樣在於個人的心靈或意志。
If we ask ourselves what we, as individuals, can do to make a difference, I trust that change can be achieved by taking small steps to accumulate inner wealth. Fortunately, since there is a great number of human beings if we add up the small steps that each individual takes, then within a very short time it will make a big difference – therefore, the strategy of taking small steps is both doable and effective. 如果我們問自己可以做什麼來改變現況,我相信人人都可踏出一小步,改變自己來逐步累積心靈上的財富。幸運的是,人類數目眾多,只要人人都踏出一小步,在很短的時間內就能集結而成很大的改變。所以,人人一小步的策略不單可行而且有效。
First of all we have to be aware of the various types of means and resources that we have in our lives. Even ambition or desire can be used to develop inner wealth, if they are channelled in the proper way. For instance, if we have the desire and the ambition to generate contentment, then that is a good desire and a good ambition. So in this way we must make ourselves aware of various types of means at our disposal, and once we have done that, then an important method is that of comparing ourselves with others. 我們首先須明白自己在生活中可使用的各種方法及資源。只要用得其所,即使野心或欲望也可催生心靈上的財富。例如,砥礪自己知足常樂的欲望和決心,便是良好的工具。由此可見,我們必須首先認清可使用的不同方法,接下來另一重要法門便是把自己與他人比較。
If we know how to properly apply the method of comparing ourselves with others we can extract a lot of inner wealth from that, too.

 

我們如果懂得如何適當運用與他人比較這道法門,也可從中得到很多心靈上的財富。
Often, we tend to compare ourselves with those who are wealthier, healthier, better-looking and generally better off, which leaves us feeling underprivileged and at a disadvantage – feelings which then become fertile ground for greed and desire. 我們往往傾向與較自己富有、健康、好看及整體上優秀的人作出比較。這會令人感到自己處於弱勢和吃虧-這些感覺卻是催生貪婪及欲望的溫床。
If, on the other hand, we compare ourselves with those who are worse off, this will help us generate contentment and a sense of our own inner wealth and resources. Once again, in learning how to apply this method it is best to proceed step by step. 換個角度看,假如我們與比自己條件差的人作出比較,卻可有助我們知足和感到心靈上的富足。在此必須重申,學習如何運用這個方法時,最好按部就班。
1. Consider animals. We might even start out by looking closely at the situation and suffering of animals and the limitations of their mental and verbal resources, and thus make ourselves aware of how much more freedom and scope for action we have as human beings. 1. 我們可以先從動物入手,仔細觀察牠們身處環境和所受痛苦,以及在智力及語言上所受限制,從而明白到自己身為人類是多麼自由和活動自如。
2. Consider those less fortunate. The next step would be to compare ourselves with those who are worse off – those who are poor, deprived or sick, and once this step has been engrained, we can then go on to the next step, which is about learning how to compare ourselves with others who may not be sick or poor – maybe even healthier and wealthier than ourselves – but mentally unhappy or lacking in qualities such as compassion, courage or generosity. 2. 再想想比我們不幸的人:與比自己條件更差的人-窮困的、被剝削的、生病的-比較。當我們掌握這個方法後,下一步便是學習如何把自己與一些沒有生病或並不窮困的人比較-甚至是比我們更健康或富有的人-但他們卻不快樂或美德欠奉,例如缺乏同情心、勇氣或慷慨之心。
3. Question crisis. This training may lead us to a point where we might re-examine the very idea that we are in a crisis. Maybe it’s just a judgment on our part, based on the one-sided importance we have attached to material wealth. From our new perspective we may see that those who are poor in terms of material wealth might actually be quite wealthy in other areas. 3.質疑所謂危機:我們很容易會認為自己身陷危機,只要加以質疑便能讓我們重新審視這種想法。或許那只是一己之見,源於對物質財富一面倒的執着。若換上新的角度來看,便能發現那些在物質上窮困的人,或許在其他方面其實極為富有。
4. Question ourselves. We might be very critical of our own condition and think that we are very poor, but on closer examination this may not really be the case. Maybe we have been misjudging ourselves, but we will only realise that once we know how to compare. 4.質疑自己的既定看法。我們可能對自己的現狀非常吹毛求疵,覺得多有不足。只要細心檢視,就會發現事實並非如此。我們或許一直對自己判斷錯誤,只有在懂得比較後才會有所覺醒。
5. Be grateful. Finally, this way of training can bring us to a stage where when we feel that there is some sort of crisis, we can actually be thankful about it: it makes us think, it makes us reassess where we stand, and it can help us realise that we are being too judgmental about everything, especially ourselves, and make us appreciate that it wasn’t as bad as we thought. 5. 時刻感恩。這是最後一步的思考鍛鍊,可把心理質素提升至另一層次,就是每當覺得遇上危機時,便會心存感激。這是因為危機令我們再三思量,促使我們重新評估自己的處境,並幫助我們醒覺自己對所有事物-尤其自己-都太過武斷,從而明白到事情沒有想像中的差。
Therefore, I think that especially for us as “youth” it is important to constantly ask ourselves the question “How much is enough?”, both in relation to our material and non-material values. The world has come to a point where things are moving very fast, there is constant time pressure and we are often forced to grow up and mature very quickly and take on heavy responsibilities, and therefore it is all the more important to be very aware of our own state of mind as well as of our environment. 所以,尤其是對於我們這些「年輕人」來說,在物質及非物質的價值觀上,經常問自己「究竟多少才是足够」,至為重要。我們處身生活節奏極為急促的世代,每天都要面對與時間競賽的壓力,身心往往被迫早熟,且要肩負重大責任。所以,我們必須時刻留意個人心態和身處環境,這點至為重要。
I will be going to England in a few days’ time, and I look forward to meeting with young people and youth organisations during my visit there. The purpose of this blog is to share some of my thoughts with you, but also to improve my own understanding by learning about young people’s ideas and concerns. 我再過幾天便會到訪英國,希望屆時能與當地的年輕人及青年組織代表見面。這個博客旨在與你們分享一些個人見解,同時也希望藉此知道年輕人的想法和關心的事情,從而加深我對你們的了解。
Therefore it would be of great help if you could enlighten me with your thoughts by taking the Wealth of Europe Facebook poll. 所以,希望你們在Facebook的歐洲財富專頁作出投票,讓我了解你們的想法。謝謝!
Related Posts

聖下夏瑪仁波切圓寂 PASSING OF HH SHAMAR RINPOCHE – VIDEO

Related Posts

淨土 – Pure Land ( Part I )

Related Posts

非暴力及慈悲心 Non-violence and compassion

非暴力及慈悲心 – 聖者大寶法王泰耶多傑所發的特別訊息:

A special message from His Holiness Karmapa Thaye Dorje about non-violence and compassion on September 11th.

親愛的法友,

9-11 是紐約及華盛頓恐怖襲擊的週年。在襲擊中,近3000人喪生;構成極大的損失及痛苦,至今還感受得到。處於暴力的環境中,在哪裡尋得希望?
Dear dharma friends,

September 11th marks the anniversary of the tragic events in New York and Washington in 2001. Nearly 3000 people were killed in the attacks, causing huge suffering and loss, still felt to this day. In the face of violence, where is there hope?

細看襲擊的當天,在煙火及破壞的背後,可看到無數慈悲的行為。急救隊、義工及不同背景的人都伸出援手,全心幫助別人。人類的心識 –菩提心– 是最寶貴的。最然佛陀能在生命中幫助我們,但菩提心比佛陀更加寶貴。在人類的心識中,看到無盡的希望。
When we look into the events on that day, behind the smoke and destruction, we see numerous acts of compassion. Emergency services, volunteers, people of all backgrounds stretching out their hands and hearts to help each other. The human heart, Bodhicitta, is the most precious of all. While Buddhas are helpful in life, the compassionate heart is even more precious than a Buddha. In the human heart, we see limitless hope.

9-11也是甘地發起現代非暴力運動的週年。在1906年的當天,非暴力運動誕生了。它代表慈愛與真理。這慈愛的力量啟發了馬丁路德金,及無數人等,去追隨非暴力運動。這慈愛的運動提升了人類心識的寶貴性,及從慈悲流出的希望。如甘地說:[非暴力是心識的特質,不能經呼籲 理性所啟發。]
September 11th also marks the anniversary of when Mohandas Gandhi started the modern nonviolent movement. On this day in 1906, Satyagraha, the force of love or truth which flows from nonviolence, was born. This compassionate movement inspired Martin Luther King Jr, and countless others, to follow a nonviolent path. This compassionate movement lifted up the preciousness of the human heart, and the hope that flows from kindness. As Gandhi said ‘Non-violence, which is the quality of the heart, cannot come by an appeal to the brain.’

在這天,我向你們的心識呼籲,請記住受苦的眾生。 在這天,我向你們的心識呼籲,請流露慈悲。

On this day, I appeal to your hearts, remember those who suffer. On this day, I appeal to your hearts, let compassion flow.

喬達摩佛說過:[一個能帶來和平的字,更勝空洞的千言萬語。]

Gautama Buddha said ‘Better than a thousand hollow words, is one word that brings peace.’

在這天,我向你們的寶貴心識呼籲,請分享帶來和平的說話、把和平帶給眾生。

On this day, I appeal to your precious human hearts, may you share words that bring peace to all sentient beings.

Related Posts

尋找自由 Finding Freedom

“尋找自由” – 聖者大寶法王泰耶多傑 為了標記  印度獨立66週年(2013年8月15日),在 臉書 所發的特別訊息 –

Finding Freedom – a special message from His Holiness Karmapa Thaye Dorje for his Facebook community, to mark India’s 66th Independence Day on 15 August 2013.

大部份人都覺得自由是能隨心所欲的說話及行動。我們覺得自由是在乎於外在環境。如果不能隨著心願去行動,我們覺得大多數是因為社會所施的限制。自然也會覺得他人便是自由的敵人。這樣我們構成二元對立的觀點。引致在爭取自由時,大多時間會挑戰及希望征服敵人。

‘Most of us tend to think about freedom as being able to say and do what we want. We think of freedom as depending on external circumstances. If we can’t do what we want, we think, this is largely due to society’s constraints on us.

So, naturally, we think of ‘others’ as the enemies of freedom. In this way, we create a dualistic perspective, and as a result freedom becomes mostly about challenging our enemies, our foes… and about overcoming them.

但是過了一段時間,我們可能會懷疑。我們開始問自己,究竟自由是什麼一回事。我們對外的這一種觀點,不斷引起疑問。為什麼?因為這樣是沒完沒了的。因為沒有解決問題的根源。那我們究竟怎樣才找到自由?

But then, after some time, we might have some doubts, and we might start to ask ourselves, “Is this what freedom is really about?” The very nature of this outward perspective is that such doubts would keep popping up. Why? Because it is endless; because the actual source has not been dealt with. So how do we actually find true freedom?

對我來說,佛學的觀點是非常有趣,因為它解決問題的要點。它不但向外看,還注重內觀,嘗試明白自己。

For me, the Buddhist viewpoint is so interesting because it actually deals with the core of the problem. It focuses not only outwardly, but also on an inner perspective, on trying to know ourselves.

目前,我們以為可以做想做的事,便是自由。但並非如此。其實我們依靠很多東西才能生存。首先,我們依靠食物。當然,如果飢餓的時候,我們可能會病倒,或作出會後悔的事。在這基本的層面上,我們對外依靠。這還未了。雖然在先進及發達的社會裡,人類基本的要求已被照顧。我們已經不用為這些擔心。但是我們還是依賴。

Right now, we may think that we are free do what we want, but actually we are not. We are totally dependent, totally dependent on so many things.

First and foremost, we are dependent on food, of course, because if we go really hungry we may become ill, and we may end up doing regrettable things. So, already on this primal level, we are dependent.

最重要的是依賴情緒。比如每當經驗到恐懼時,我們會找嗔心作支持,因為憤恨似乎是我們唯一的防護。我們還是依賴。

But it doesn’t stop there. Even in our modern, well-developed societies, where so many of our basic needs are already taken care of and where most of us don’t have to worry about these basic human needs, we are still dependent.

Most of all, we are dependent on our emotions. For example, whenever we experience fear, then we naturally go back to anger for support, because anger seems like the only way to defend ourselves – so once again, we are dependent.

如果坐下來認真的想,會察覺我們沒有能力去控制很多東西,會覺得多麼無能。

And so that’s why, if we really sit down and think about it, we come to realise that we have no control over so many things, and at that point we actually experience just how powerless we are.

那怎樣找真正的自由?在佛學觀點中,自由的力量在於控制我們的行為,不在於行為的本身。真正的自由是能夠控制自己:首先控制身及語;最重要是控制心識。

So, again, how can we achieve true freedom? In Buddhism, the power of freedom lies in controlling what we do, not the action itself. Genuine freedom is about gaining control of ourselves; gaining control of our bodies and speech initially, but above all, our minds.

從這觀點看,自由來自明白我們的心識、明白問題及障礙的根源。最終還是要解決‘自我’概念的問題。這是各種問題的根源。

From this point of view, freedom comes from knowing our minds, knowing the real root of our problems, the real root of our obstacles. This ultimately involves dealing with the idea of self itself – because it is actually from there that all forms of challenges derive.

我認為有或無宗教信仰的人,如果能夠精進及捨己為人,都有真正的到自由的潛能。這些人能夠花精力、腦力、時間去達到願望。因為這內在的力量,如果配合適合的時機、方法及路徑,他們能多走近自由。

I believe that both spiritual and non-spiritual people who are willing to work hard and make sacrifices for the benefit of others, have a real potential for gaining freedom. Such people are able to put physical work, mental energy and time into whatever it is they want to achieve. Because of this inner strength, if they happen to come across the right circumstances, the proper methods, and a genuine path, they are much closer to actual freedom.

真正的自由是內在的、是能夠控制身、語、意。無論外在或內在環境是這樣,我們都會快樂。做什麼也充滿信念。

True freedom is total freedom within yourself, gaining control of your body, speech and mind. Then, almost regardless of external or outward circumstances, you are happy. You can do things with full conviction.

在身體方面,內觀包括留意飲食、保重身體及避免生病。這些只是首一步。然後,語言也是非常重要。我們必須與人溝通。這是無可避免的。語言必然有它的功用。重要的是學習有效地溝通的方法及技巧。最後,但最重要的是真正的自由存在思想及心識中。每一行動,無論好與壞,都源自心願及觀點。所以心所是非常重要的。

In terms of the body, this internal focus means, for example, watching your diet, taking care of your body, and doing other things to make you less prone to illness and help avoid many physical problems. But this is just an initial step.

Next, speech is very important. We have to communicate, we have no choice on this matter. So speech must have some ability – it’s important to learn the ways and skills how to communicate, and how to convey your message adequately.

And finally, and most importantly, true freedom lies in your thoughts, your mind. Every action – whether it’s a good or a bad one – will finally be decided by your intention, and by how you view things. So the mental factor is very, very important.

得到自由,先要馴服身、語、意。做到這一點,會發覺得到的自由度遠在意料之外。

So, to gain freedom, you need to discipline your body, speech and mind. By doing so, you will actually gain much more freedom than you might think.

這樣來說,馴服不是限制自己。馴服自己相反會帶來自由。

In this way, discipline is actually not about restricting yourself – quite the contrary, you discipline yourself in order to gain freedom.

當你能控制‘自我’時,你便得到整世界的自由。首先,你要了解‘自我’的本質。做到這一點,你明白沒有一個‘自我’可以被傷害或羞辱。

When you control your ego or your self, you have all the freedom in the world. First of all, you realise the nature of ego, and by realising that, you have no ego to be harmed or to be ashamed.

真正的自由來自征服‘自我’- 即個人及全球障礙的根源。我覺得馴服‘自我’是很有趣的事。能夠在內在的經驗下功夫帶來多麼自由的感覺。我們能控制的內在經驗是那麼多;能控制的外在因素又是那麼少。所有的困難都是源自‘自我’。希望你們如願,能夠在‘自我’當中找到自由。

True freedom comes from conquering the self – the real root of our obstacles, our personal and global problems. I find it very interesting to deal with the self. It is liberating to work on inner experiences that we can do so much about, rather than focus on external circumstances alone, many of which we can have no control over. All challenges have their origin in their self. May you find the freedom you wish for in your selves.’

Related Posts

尋找平衡 Finding balance

第十七世大寶法王聽列泰耶多傑 – 對信眾問題的回應 – 2013.11.06

His Holiness Karmapa Thaye Dorje responds to disciple’s question – 6.11.2013

問題:

尋找平衡:對無常的認知是修行的重要動力。但是在家人往往忙於照顧家庭及工作。乃至剩來進修佛學、內省及禪修的時間很少。為了增加修行的時間,我們是否應該刻意限制工作時間,找一份較悠閒的工作、避免結婚(因為婚姻會增加對家庭的責任)?我覺得修行是非常重要的。但只要我們生存,謀生、家庭及朋友也重要。現世的環境不允許我們像 密勒日巴 般極端,單靠蕁麻維生。請問您可否給一些忠告我們在家人,好待平衡修持及日務?

Question :
• Finding Balance: realisation of impermanence is an important part of building the motivation to practice. However, lay persons are mostly still caught up with work and family, and the time left for dharma study, inner reflection and meditation becomes little. Should we consciously try to limit the time spent on work by getting a less hectic job and try not to get married – which will increase family commitments – just so we have time to practice? Practice I feel is very important, but if we continue to live on beyond our next breath, bread and butter, family and friends are also important. The current day and age does not allow us to be like Milarepa and be so extreme as to survive on nettles alone. What is your advice to us lay persons as to how to balance practice and our mundane lives?

聖者大寶法王的回答:
His Holiness Karmapa Thaye Dorje’s response:

首先,我們要知道修行的價值。我想發問者明白它的價值。
First of all, we have to be aware of the value of practice. I think the person who asks this question seems to understand the value of it.
為了令其他人能決定怎樣找平衡、及明白這條問題的答案,我想明白佛法的價值是重要的。

For other people, in order to decide how to balance such things, and also to understand the answers, I think it is important to know the value of Buddha dharma.

明白佛法的價值,與明白他人、及與人溝通的重要性,有極度密切的聯繫。這問題與家庭有關、也與佛法有直接關係。在某方面,把時間分割用來照顧家庭或修行,比起初預計更複雜。
Knowing the value of Buddha dharma is deeply connected with knowing the value of other people, and the connection with them. Now in this case, the person asks about family – which is directly related to Buddha dharma. So in some ways, the idea of separating family time and time to practice is a little bit more complicated than it first seems.

我們先要完全明白佛法的價值及意義。然後再要問:『在此地、此環境、此時,我能做什麼?』
So first of all one has to really understand the value and meaning of the Buddha dharma. The next step is to ask the following question: ‘What can I do, according to where I am right now, according to my own circumstances, and my own time?’

這問題與管理時間有關。那我們要在問自己:『我可以做到什麼?』當然,我們要現實地衡量有能力做到什麼、什麼是必須、什麼不是。可能我們浪費了很多時間在一些無必要的事項。我想我們要鼓起勇氣,慢慢地捨棄這些不必要的事項。
This question is all about managing time, so again we may ask ourselves ‘What can I manage?’ Of course, we have to look at it quite realistically in terms of what is manageable, and also in terms of what is necessary and what is unnecessary. There may be a lot of things that we spend our time on which are quite unnecessary, and I think we then have to find the courage to be able to somehow slowly, slowly let go of these unnecessary activities.

這些事項因人而別。對某些人,繪畫是有益的;可能利益自己及他人。對另一些人,繪畫簡直是浪費時間。我們要因而衡量。我們需要誠實地探索可以做到什麼、什麼是必須和有利。
These could vary from one individual to another. For some, maybe painting is beneficial; maybe it is a way to somehow benefit oneself and others. For others, it might be a complete distraction, so accordingly we have to see. What is required is an honest exploration into what can be done, what can be managed, and what is necessary and beneficial.

經過在這些範圍上思考,我們便能挑戰『缺乏時間』的問題。真的。當在這些範圍上續一思考過,我們其實已經能找到方法節省時間。我們已經有進步。最少,我們能更深入了解自己的境況。

So I think if we cover these areas, then we are able to challenge this idea that there isn’t enough time. Indeed, just by going through these questions, we are actually making time – we are already making progress. At the very least, we develop a deeper understanding of our situation.

經過在這些範圍上思考後,剩下來,只需把我們的時間規劃,乃至做到必須及有益的。在這情況,我們要分配時間修持;分配時間給他人。我們所有都要做,但要做得恰當、平衡。拿捏平衡是困難,但重要。記緊佛法觸及我們生命及經驗的每一方面、人與人之間的聯繫。從某一方面看,每一霎那都是修行及尋找平衡的機會。
Once we have covered these questions, then I think we are left with the last step. This is to plan our life so that we are able to do everything that is necessary and beneficial. In this case, we have to make time to practice; we have to make time for others; we have to do everything, and somehow make it quite balanced, equal. It is difficult to find this balance, but it is important to plan in this way. It is also important to remember that the Buddha dharma reaches into all aspects of our life and experiences, and our connections with others, so in some ways every moment is also an opportunity to practice and to find balance.

Related Posts

環球暖化 Global warming

第十七世大寶法王聽列泰耶多傑 – 對信眾問題的回應 – 2013.11.08

His Holiness Karmapa Thaye Dorje responds to disciple’s question – 8.11.2013

問題:

身為父母,看到世界現況,我為兒女恐懼。因為環球暖化,人類將不能棲息於地球。政府不是補救得太慢,就是袖手旁觀。佛法怎樣能幫助扭轉這危機?

Question:

• As a parent I am terrified for our children and the world we are leaving them. Global warming suggests that one day the earth will be uninhabitable. Governments seem too slow and in some cases unwilling to act for change, so how can Buddhism help us to avert this crisis?

聖者大寶法王的回答:
His Holiness Karmapa Thaye Dorje’s response:

這是一個很好的問題。當然,環球暖化是一個確實的問題。但偶爾,我覺得這個概念有點被過度渲染。過度渲染會引起沒有利益、不實、令人覺無助的情緒。

That’s a very good question. Of course global warming is a real issue, but from time to time I feel that maybe the idea of this threat is a little bit overused. When this threat is overused, it can lead to the feeling that there is very little an individual can do, which is not beneficial – or true.

我們需要知識,令我們知道在每一境況中,可以做到什麼。我覺得佛法能在這方面,扮演一個非常重要的角色。

What is needed is the knowledge about what each of us can do in any situation, and I believe Buddhism has a very important role here.

這種情況裡,‘知識’不是空泛的詞語,而是有其特別意義。即是,對我們內在特質的認識 – 我們的內在知識。這種知識幫助我們在同一時間打開過百扇門。佛法的用意就是幫助我們得到這種知識。從這角度看,我想我們已經處於有利位置去處理各種挑戰。

In this context, ‘knowledge’ is not just a vague term, but refers to something very particular: the knowledge of our inner qualities – our inner knowledge. In other words, a type of knowledge that helps to unlock a hundred doors at the same time. This is the intention of the Buddha dharma. In this sense, I think we are already in a beneficial position to address all kinds of challenges.

普遍來說,我們經過教育得到知識。先不談佛法。我想在世界各地,現時對教育的重視是空前的。當然,在某些地方,建立教育系統還面臨挑戰。但大多情況下,過往沒有機會受教育的,現在都有充裕機會了。其實,在某些地區,教育機會過盛,還令人難以選擇。

When we think of knowledge in more general terms, the usual method and form that it takes is education. If we leave aside the Buddhist part for a moment, I think that in many cases around the world, the emphasis on education today is much better than previously in history. There are of course still challenges faced today, but in many cases, where there was previously an absence of education opportunities, now there is an abundance of it. In fact, there are so many education opportunities in some parts of the world, that sometimes there is a problem of not knowing which route to take, a problem of choice.

因為我們需要知識來解決環球暖化及其他問題,我覺得教育供給培養知識一個很好的平台。

As knowledge is what is required to tackle global warming and other challenges, I believe that education provides a very good platform for this knowledge and potential to be cultivated.

在佛學的角度,‘教育’可以被稱為‘內在財富’。有如我最初提及,‘內在財富’是所有人都有的未生(與生俱來)品質。‘教育’就是培養這些知識及品質。我們不需要別人的指導。這些特質是自然存在的。例如,慈愛、慷慨、善解人意。。。。這些是最基本的品質。

Education from a Buddhist point of view – what I would like to call ‘inner wealth,’ the unborn qualities that we all have, and which I already mentioned in my first answer – is about cultivating knowledge and qualities that are already there. No-one had to teach us them, no-one had to open our eyes or expose us to anything like that. Somehow, these qualities are naturally there, such as being kind, being generous, being understanding… one could even say the most basic of qualities.

我們應該發掘這些知識。在這方面,佛法最能作出幫助。從佛陀 釋迦牟尼 開始說法,直至最終,都是教導我們發掘這些知識。從那時開始,越百世紀,我們修煉時都是希望能夠長養內在品質。誰人能夠明白這一點,就能活得精彩及非凡。這些人永遠都能帶利益給他們觸及過的、遇過的、交談過的。

These are the things that I think we need to tap into, and I think that is key to what Buddhism can offer. Ever since our historical Buddha Shakyamuni taught the Buddha dharma, these were His very first words and also more or less His last words too. And ever since, the Buddha dharma that we have been practicing over the centuries and millennia, it has always been about cultivating our inner qualities. And whoever has understood this point has lived amazing, extraordinary lives. Whoever they touched, whoever they met, whoever they spoke to – there was always a benefit.

密勒日巴 是一個很好的例子。參看他的生平故事,可以察覺到他遇過的人,在任何情況下,就算會面只是一次小意外,都能得到利益。

One great example would be that of Milarepa. If we just look at his life story we can see that whoever he met, whatever the context, after that meeting somehow there was always a benefit, even from simple accidents.

所以我覺得佛法能在征服環球暖化中,很有幫助。教育平台及長養我們內在財富的方法已經存在。我們只需把握機會實踐。但怎樣實踐?

So I think that in terms of overcoming global challenges, Buddhism has a great deal to offer. The platform is already there, the methods to cultivate our inner wealth, and so all we need to do is just act upon it. But how?

在此時、此地、當下,我們有一個機會。當下是我們宇宙的中心,別無他處。在當下,我們能夠立即開始。換句話說,佛法供給我們重要知識,去明白在每一個境況中我們可以做什麼。不需要覺得無助,因為我們做到的還有很多。

In this very moment, this very space that we have right here, right now, there is an opportunity. This moment for us is the centre of the universe, nowhere else. So here and now we can already start doing something… In other words, the Buddha dharma provides us the important knowledge and understanding about what each of us can do in any situation. So there is somehow no need to feel helpless or hopeless, because each of us can do so much.

在這情況,幸運的我們不需要費勁便能做到很多。只需要專注於認知我們的內在品質/財富。坐下來,思量一下便何。佛陀發掘了一個方法,令我們不需費勁便能得到知識。在任何情況下,坐著、在交談中、睡著,我們都可以啟動及長養這些內在慈悲及包含智慧的品質。

In this case, the fortunate thing is that we have to hardly move a muscle to achieve so much. We just need to focus on recognizing what these inner qualities are, or what this inner wealth is – just by sitting. Buddha found a way where basically we seemingly need to do hardly anything. Whatever we’re doing, whether we are sitting, talking or even sleeping, we can activate and cultivate these inner qualities of wisdom and compassion.

如果隨著佛陀的腳步,我們能夠停止環球暖化、冰河時期、石器時代、所有的 – 全在靜修的片刻間。

If we can follow in the footsteps of Buddha, then we will be able to stop global warming, ice age, stone age, everything – all in a single sitting.

Related Posts