Karmapa ‘s teaching (August 31 at 3:53 PM )
Meditations for our Times: my altar where my Buddhas sway here and there
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, continues to respond to students’ questions, this time on the proper understanding of all the colourful ‘forms’ and elaborate visualisations we have in Vajrayana.
聖陛下 第十七世大寶法王 嘉華噶瑪巴 泰耶多傑，繼續回答弟子的問題，這次關於正確認識金剛乘中所有色彩繽紛的「形相 」和說明當中的觀想。
If there is a purpose for these colourful ‘forms’, I see it as similar to child’s play, in the most genuine and respectful way.
Children do all sorts of things that don’t make sense to adults.
They pull funny faces.
They run and crawl like wild animals.
They produce screeching noises that are beyond our imitation.
We as adults, no matter how noble or sophisticated we think we are, deep down we are curious about children, as if they are some sort of aliens.
Curious about how these little beings can be that way.
Beneath our uptight demeanours, we would like to tread the children’s path.
But we dare not. No, no!!
但是我們不敢。 不可以、 不可以 。
That would be foolish, we think.
That would be embarrassing.
We would lose our dignity and divinity. How truly childish of us!
Granted, caring for the feelings of others is a code-like discipline for Bodhisattvas.
Bodhisattvas do respect society. That’s why, in general, Bodhisattvas carry themselves in society in a humble way.
It’s important not to mistake this point to mean that Bodhisattvas suppress their feelings in any way. They see that there is nothing inherent to suppress, so it is not a question of them feeling embarrassed if they were to express themselves openly. However, they behave respectfully and humbly out of care for others who may still have such notions and inhibitions. But at least to themselves, the way they feel about themselves does not need to be restricted.
So perhaps the benefit of practicing Buddhism is that the methods of all of the yanas have the quality to liberate our own selves to be childish.
That’s the purpose of these practices, without a set goal.
That’s why, whether these colourful methods are colourfulor not, to me they are interesting.
There are no set goals to come into contact with the Divine – such as the Buddhas – through mystical means.
Such means are not even mystical – they are just playful, childish means, if you like, to let go of our self-clinging.
Just look at what the trees are doing, and at what the clouds are doing – you just can’t ascribe a purpose to their play.
單憑看這些樹和那些雲在做什麼 — 你無法給它做的事賦予目的。
That’s what genuine meditators see.
They see them as guidelines.
We don’t have to be worried that we will somehow lose our Buddhist essence if we open up to our own self.
Seemingly pleasant experiences are not goals to hang on to.
No children do that.
They look like they enjoy one thing, and in the very next moment they move on to another.
Even if we feel that we have gained an idea about what they like to experience, that idea can’t really be re-used to please them, because they aren’t dependent on those pleasant experiences as a set goal.
Palaces of light – aren’t such points of view interesting?
光的宮殿 — 這觀點不是挺有趣嗎？
Palaces made of sand – or rather, ‘palaces of sand’, not ‘made of sand’, are truly palaces of light.
沙壇城 — 者更確切地說 “沙的殿宮”而不是“沙造的”，卻是真正光的宮殿。
They are as bright and vivid as they can ever get.
Light and holographic, they can’t be grasped.
If you do grasp them, however, they vanish into miniature dunes.
That’s exactly what these visualisations and methods are like: they can’t be touched, even though they seem catchable.
That’s why or how we practice, gently guiding the sand into shapes, without fixed motives, letting them settle in whichever form they take, then letting them be.
這就是我們練習的原因和方法，在沒有固定的動機下， 溫柔地引導沙成形， 讓它以任何形式安頓，然後就順其自然。
To practice such methods in the comfort of our home or in our literal or symbolic caves.
Caves carved by this pandemic, if you will.
Boundaries that have no real boundary.
We meditate, we sync with the flow of our karma as day and night flows.
As the hours and the minutes and the seconds tick by.
To see how creative or fluid we can become.
Without the worries to save others and ourselves, yet saving nonetheless, by not saving as a solid set goal.
Maybe this is the way that you and I can understand these colourful means.
In Buddhist terms, all of the problems in our society stem from a lack of understanding, a fear of the unknown. When we challenge this ignorance through logic, through reasoning, through tapping into our boundless internal resources of wisdom and compassion, we manifest hope – not just for ourselves, but for our world.
To a certain degree, it is important to mature and take responsibility, but there is a risk of going too far. When we do this, we end up relating to our experiences through their extremes – either forcefully trying to find positive qualities in our experiences, or finding faults in a one-sidedly negative way. In short, we become victims of praise and criticism.
In fact, praise and criticism are neither positive nor negative. They are, in fact, just another form of energy. They are everyday rituals and practices. The way of the Bodhisattva is not to reject these things – this would be like rejecting life itself – but to find skilful means to use them in moderation, like using a pinch of salt or sugar.
如果我們能夠將自己視為一個容器，我們將能夠容納有經驗豐富的人其體驗、知識、對慈悲和智慧的了解。 我們能夠容納這些東西，就等於在有需要時、能饒益他人的時候，能夠將之傳給別人。 為了確保容器的良好狀態，我們要實踐或運用我們知道的各種方法，例如堅守美德、訓練覺知，基本上是菩薩必須經過的所有練習。 要實踐這些方法，首先我們要確保容器是完整無缺，可以容納東西，沒有損壞。所以，不會是一個有漏的容器，漏掉或漏走任何應容納的東西。 這樣，任何需要傳遞的內容都可以給傳遞，因為容器本身沒有絲毫破損或殘缺。
If we are able to somehow think of ourselves as a vessel, then it means that we will be able to contain the experience, the knowledge, the understanding of compassion and wisdom of someone who is experienced. We will be able to contain that, and that automatically implies that whatever is contained can then, whenever necessary, whenever is beneficial, be passed on to others. In order to make sure that the container is in proper shape, we practice or apply various methods that we know, such as upholding virtues, practicing awareness, basically all of the practices that a bodhisattva has to apply. By practicing these, we make sure that the container is first of all in proper shape, it can contain, it is not damaged, and therefore it doesn’t seep or leak whatever it is supposed to contain. So that whatever needs to be passed on can be passed on because it is not damaged or lost.
Gautama Buddha, the founder of what is now known as Buddhism, throughout his lifetime always taught his direct experiences and absolute realisations to others, with the motivation to benefit all sentient beings.
Being a Buddhist, I have been using this particular term ‘inner wealth’ as a medium to share Buddha’s teachings with others who may benefit from it.
Also, in order to indicate that all of the qualities that are cultivated on the Buddhist path originate from within, I have been using the word ‘inner.’
Depending on what we are searching for, there are various kinds of wealth in life. Just ask yourself or look up the term in a dictionary, and you will find that there are almost endless possibilities.
One way of defining wealth is that it is a means to fulfil our desired aims.
For example: knowledge of medicine is a kind of wealth to a doctor, literacy is wealth to a scholar, knowledge of the economy is wealth to a business person, and knowledge of spirituality is wealth to a religious person.
From a Buddhist perspective, wealth is the practice of true kindness and genuine wisdom.
The practice of true kindness and genuine wisdom is a means to eradicate both the causes of and conditions for an individual’s physical and mental poverty. The effect is that the individual gains the state of absolute cessation, which is absolute prosperity.
絕對的豐盛之現狀是從終止焦慮和困惑的成因而達到的（業 karma 和煩惱 klesha）。
A mind disturbed by the anxiety and confusion (Sanskrit: dukkha) of not realising its true nature is in a state of poverty. The mind possesses the potential or essence to overcome anxiety and confusion – hence ‘true nature.’
Absolute prosperity is the state of cessation of the causes of anxiety and confusion (karma and klesha).
The path to overcome anxiety and confusion and their causes is ‘inner wealth,’ so to speak.
From that perspective, inner wealth can be interpreted as a combination of several active components:
- Listening to the Buddha’s teachings: listening repeatedly to the teachings that show that mind possesses the inherent potential to cultivate true kindness and genuine wisdom for the benefit of others. If this potential or essence is cultivated through perseverance it is truly achievable.
- Contemplating on the teachings one has listened to: inculcating ourselves with the knowledge gained from the teachings through sound reasoning, so as to dispel all doubts.
- Meditating on the facts, once all the facts have been made known theoretically or conceptually to the mind, to a point where, for example, the mind knows that fire truly burns. At this stage the mind actually attempts to focus on true kindness and genuine wisdom with one-pointed concentration, repeatedly.
The experience of meditation is like getting into a character, like someone who’s forgotten his or her identity. Relying on this method called meditation seems to require the person to get into that character, all the while not realising that that very character is yourself.
The means of meditation is one of the most important parts of practice to a Buddhist, because it is the final step to begin acquiring absolute prosperity.
(原文 Original article ：http://www.karmapa.org/inner-wealth-for-the-buddhist-practitioner/）
April 28, 2015 2015年4月28日
Traditionally, when you begin Tibetan Buddhist practice, you take refuge in the Three Jewels, and start with the preliminary practices. But personally, I feel that if one is truly starting from step one, you must first have this attitude: ‘I want to be decent. I want to draw from the Inner Wealth within.’ This is the foundation upon which you can then follow the traditional aspects of the practices that are offered.
The first step is reflection. Knowing that this Inner Wealth lies inside you, you may reflect on your own consciousness and try to see if there is an innate sense and understanding of cause and effect, an innate sense of aspiring for truth and peace. If we discover these things, then this is already the first non-traditional practice on the Tibetan Buddhist path.
To cultivate this Inner Wealth more, you can then begin with all the traditional practices, reflecting on questions that are grounded in logic and reason.
For example, is it logical that if you want to learn something, you must learn from someone who is experienced, and follow their path? Is it logical to have a great, positive attitude? Is it relevant to have decency, be it in the way you think, the way you talk, and the way you behave? Does intention matter more than what you do?
If all these seem reasonable and logical, then it is already a step on the path to realising more of yourself and tapping into your Inner Wealth.
Then, you may also examine the traditional aspects of the practice, for example the Theravada, Mahayana and Vajrayana traditional practices, and see if each one resonates with your own logic and reason, like the questions I just mentioned. By doing this, you won’t just blindly jump into a way of life.
否則，如果你沒有從上述事情開始，你或會面對要讓自己去適應全新的東西的問題。跟著感到有點不自然。偶而，或從開始，你或會感到這跟你的本性和原則不一樣 — 你只是在適應。
Otherwise, if you don’t do any of these things at the beginning, then you may face the problem of feeling that you have to adapt yourself to something completely new. Then it becomes a little bit unnatural. From time to time, or even from the start, you might have the feeling that it’s not really according to your nature, according to your constitution — you’re just adapting.
Let’s say you are born and raised in the city and then go to live on a quiet, remote island. You could try very hard, but it would be a struggle to adapt. After some time it will still not be easy — it is not easy at the beginning, it won’t be easy in the middle, and it won’t be easy at the end. Because in every aspect, you feel that you have to adapt to something that is not really in accordance with your nature.
So in a similar way, you may have a sort of allergic reaction against the practice – which is not good! So instead, to adopt rather than adapt, you have to relate to it as if there is already an inherent connection. Like for example, I am a Tibetan, but there is an inherent connection with East, West, South or North, simply because I am a human being. So in that way there is no difference at all. And then, just like that, there are so many similar things. There is no need to adapt!
I am saying this because I think there is a risk or a danger, which is passive but has a lot of weight. It arises when one feels ‘I am a human being, so I have emotions, and that’s who I am. So why do I have to try to actually remove those emotions? If I do that, then I might just become a machine. And if spirituality is meant to do that, then do I really want spirituality?’
While the logic of this thinking is correct, it is applied in the wrong way. Emotion is not a part of you, it is just a temporary habit. You are not inherently angry, or inherently any emotion. Emotions pass. The path to spirituality is about discovering your true nature, tapping into your Inner Wealth.
Understanding this point, almost automatically negates the idea that spirituality or practice is a way to alter a person’s true nature.
For these reasons, reflecting on our motivations, logic and reasons for practicing are important non-traditional first steps, before setting out on the more traditional Tibetan Buddhist path.
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。
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。
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。
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。
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.
|Learning From Lehman||雷曼事件的教訓|
|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.
|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.
|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。
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.
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.
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.’
On this day, I appeal to your hearts, remember those who suffer. On this day, I appeal to your hearts, let compassion flow.
Gautama Buddha said ‘Better than a thousand hollow words, is one word that brings peace.’
On this day, I appeal to your precious human hearts, may you share words that bring peace to all sentie
|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。|
|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。|
|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.
|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！|