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。）

大寶法王開示, 開示

Karmapa ‘s teaching (13 September 2020 )

 
13 September 2020
 
第十七世大寶法王嘉華噶瑪巴泰耶多傑，繼續回答學生的問題，這次開示有關僧伽和團結。
 
藏語中的“僧伽”Sangha或“格頓”Gedun（“格瓦”Gewa和“敦巴”Dunpa的組合）的意思是「良好的動機」
 
“敦巴” Dunpa通常被英文譯作“意向”或“動機”。 藏語”格瓦”Gewa英文常譯作”功德”，“美德”，“善良”或“仁慈”。這個藏語Gewa可能與另一個藏語“ Dewa”有關聯，後者是梵語“ Sukha”的翻譯，英文翻譯為
”甜蜜”或“ 喜悅”。但是，我們不太了解“ Sukha”到底是什麼意思，因為這種“甜蜜”並不僅僅由身體的感覺來定義。
 
但是，如果我們將這些詞語用在“發生”與“做事”這種對比的情況下，解釋則可能會變得有道理。
 
當我們說“發生”，與“做事”就是相反意思，”發生”是一種描述自行發生的事情，例如，太陽會自己升起並發光，心臟會自己跳動，呼吸是自行發生，依此類推。
 
而“做事”則剛剛相反。 “做事”意味有”另一個”主體令事情發生。不管那個“另一個”是誰，當我們談論“做事”，就是說它不是自行發生的，是有人或其他事物令事情發生。例如，某物或某人強迫自己呼吸得更快或更慢。
 
因此，從這種對比的角度來看，我們就可以與動機Gedun相聯，意思是“善良的動機”。
 
在某意義上，“動機”來自於”行為者”（歸納於”做事”）。美德或“ Gewa”會帶來甜蜜、喜悅“ Dewa”或“ Sukha”的狀態。
 
因此，可以說那些有動機，認為自己在做事情的就是我們。如果我們仔細觀察並從這個觀點來看自己，我們本身也是在“發生”當中。只是人身這種狀態使我們有機會將發生的事情看作是在做著事情。
 
但是，當我們不理解這些條件或因緣本來存在於人身當中，我們會將 “發生”的事情視為混亂且不文明，並將之貶為可輕視的事情，就以為這些事情是我們必須要征服的。
 
而視自己為行為者的我們，就會自視優越並且認為自己有很強組織能力，這種侷限不全面的理解，不僅會導致想要征服大自然，也將導致對人類的征服。
 
然後慢慢地到最終，當這種有限的認知逐漸變成習慣時，我們對“僧伽”的理解也變成謬見。”僧伽”被視為一種群體主義，讓我們可以感受到歸屬感。
 
這種歸屬感的渴求，基於我們將“做事”和“發生”只看待為概念性的一種謬誤和不完整的認知。更甚的是，我們視它們為反義詞，視一方比另一方更優越。
 
結果，作為“行為者”的我們，與“事件”的力量相比就好像顯得極為渺小。因此，我們覺得有必要在一個名為“ 僧伽”的群體中並肩作戰對抗這些混亂的事情。當然，這種觀點給我們一種浪漫的感覺，使我們可以齊心合力面對壓倒性的外在力量。
 
但這只是一種非常情感性的想法而已。
 
我們會喜歡可以長久地肩並肩作戰嗎？即使只是片刻。
 
但事實是我們並不會做到。
 
不是因為我們不應該這樣做，而是因為根本不會做得到。
 
那些了解「僧伽」真正含義的僧人（已證悟的僧伽 ）不會化力氣這樣做。
 
由於他們認識到一切聚合一定不可避免地會有分離，因此他們不刻意做什麼，而只是有意識地讓群體或群組自然顯現。
 
因為他們看到事情本身沒有自性，除了顯現之外，根本沒有所謂實質的”群體”。
 
作為金剛乘的僧伽，有意識地讓事情自然發生就成為目的。
 
我們不知道我們是否屬於哪乘教法，但是如果我們認為自己是屬於某乘教法的話，那麼就更有理由，至少要效仿已證悟僧伽的方式來修行。
 
為什麼？為什麼我們連多待一會兒的肩並肩在一起都不可能？
 
最好的做法是追隨已證悟僧伽的步伐去修持，我們就有更好的機會能保持”肩並肩”的狀態。
 
如果我們能夠肩並肩在一起是真實的話，那麼它就會自然這樣子的出現，但是現實並非這樣。實際上是我們彼此關愛對方，讓事物按照本來規律自行發生，現實中一刻也無法留在一起，這就是實相。
 
我們非常努力地維持相聚一起，不是嗎？
 
我們與有血緣或非血緣的群體或家人一起長大，我們當然都是有著相同之處，表面上看起來我們能夠團結在一起。所以，我們和我們的家人以及我們自己都有這種想法，從無始以來到現在都被困在這種想法當中。
 
這就是為什麼當我們聽到或看到一些人能做到放下時，會讓我們感到困惑。
 
好像那是絕不可能的事情。
 
好像我們在祈禱，“請告訴我事實並非如此，請告訴我，我們不需要分離。”
 
但是，如果我們讓自己超越需要團結在一起的框架，那麼實際上我們就在一起了。
 
因此，“ 僧伽”的真正含義或最接近真實的含義，完全不是建基於群體主義。
 
相反，“ 僧伽”是一種方法有意識地放下。
 
就像投降一樣，但是我們不是沒有選擇地屈服，而是有意識地放下。
 
我認為那是一種美德。
 
那是功德。
 
因此，如果我們用這種美德激勵自己，也許我們可以在僧伽中感到安慰。
 
沒有一個將所有開悟的人都被擠在一起直到永遠的俱樂部或一個名為“ 僧伽”的團體。
 
 
我認為那簡直是難以忍受的。
 
以我們太陽系的“事件”為例：太陽繞著銀河系的螺旋臂旋轉，但太陽並不會使其依附著它，也不會偏離它。
 
但至少在顯現上它就在那裡，而且現象正在發揮它的作用。它看起來像一群東西，但僅在表象上是這樣子而已。
 
實際上，它既不是群體也不是非群體。
 
但是，它也沒有妨礙群體的顯現。
 
當我說“讓它就這樣子”時，我並不是說不用在乎。 相反，”讓它這樣子”是出於有意識的、出於在乎的。
 
如果我們感覺想在一起，那就讓我們有意識地在一起，並覺察在一起是分開的另一種方式。
 
讓我們培養覺知，察覺“ 僧伽”只是一種有用的短暫舒適感，就像短時間的休息一樣，然後接受一個根本沒有“ 僧伽”這樣的一個事實。
 
這樣，就沒有需要焦慮的原因。
 
噶瑪巴
 
Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, continues to respond to students’ questions, this time with a teaching about Sangha and togetherness.
 
The meaning of ‘Sangha’, or ‘Gedun’ (a combination of ‘Gewa’ and ‘Dunpa’) in Tibetan, is something like ‘motivated in merit’.
 
Dunpa’ is often translated in English as ‘aspiration’ or ‘motivation’. ‘Merit’, ‘virtue’, ‘goodness’ or ‘kindness’ are common English terms we have for the Tibetan term ‘Gewa’. This Tibetan term may have some association with another Tibetan term – ‘Dewa’ – a translation of the Sanskrit term ‘Sukha’, which in English would translate as something like ‘sweetness’ or ‘pleasantness’. We don’t quite know what ‘Sukha’ really is, though, because this ‘sweetness’ is not defined by physical sensations alone.
 
 
But if we use these terms in the context of a contrast between ‘happenings’ and ‘doings’ then it might begin to make some sense.
 
When we talk about ‘happenings’ – as opposed to ‘doings’ – it is a way to describe something that is happening by itself – for example, the sun seems to rise and shine by itself, the heart seems to beat by itself, our breathing seems to happen by itself, and so on.
 
Whereas ‘doing’ is the opposite. ‘Doing’ suggests something that happens when it is done by ‘another’. Whoever that ‘another’ may be – when we talk about ‘doings’ it’s a way to say that it’s not happening by itself, that someone or something else is doing it. For example, something or someone is forcing oneself to breathe faster or slower.
 
So, from this perspective of contrast we can somehow relate to motivation – ‘Gedun’, which means ‘motivation in merit’.
 
‘Motivation’ is a term that belongs to the ‘doer’ (to the category of ‘doings’), in a way. The merit or the ‘Gewa’ leads to the state called ‘Dewa’ or ‘Sukha’.
 
 
So let’s say that the ones who are motivated, the ones who think that they are doing things, are us – although if we zoom out and look at ourselves from that perspective, we are ‘happenings’ too. It’s just that the human state is such that we have the opportunity to view the happenings as doings.
 
But when we don’t recognise that condition or opportunity inherent in the human state, we tend to view the happenings as chaotic and illiterate and degrade them to something to be looked down upon – as if the happenings were something that we need to subjugate.
 
And the doer – us – as superior and organised. That kind of limited recognition, then not only leads to the subjugation of nature, but of ourselves – humankind – as well.
 
Then, slowly and eventually, when that limited recognition settles into a habit, the understanding of ‘Sangha’ becomes strange too. ‘Sangha’ then becomes a kind of groupism, where we can feel a sense of belonging.
 
This need to belong arises on the basis of our strange and limited view of not seeing both ‘doings’ and ‘happenings’ as nothing more but concepts; and then moreover seeing one of these opposites as better than or superior to the other.
 
As a result, we as the ‘doers’ seem small against the might of the ‘happenings’, and so we feel the need to stand together against these chaotic happenings, shoulder to shoulder, in a group called ‘Sangha’. Of course, that kind of perspective gives us a romantic feeling that we are up against an overwhelming force.
 
But that is just a very emotional way of thinking.
 
How we would like that, wouldn’t we, staying shoulder to shoulder a little longer? Even if it were just for a few moments.
 
But the truth is that we can’t.
 
Not because we are not supposed to, but because it just can’t be done.
 
Those who understand what Sangha really means (the realised Sangha) make no effort to stay that way.
 
Since they realise that whatever comes together must inevitably part ways, they consciously let the appearance of a cluster or a group be.
 
Because they see that there is no essence; there is no ‘real group’ beyond the appearance.
 
As a Vajrayana Sangha, consciously letting that be seems to be the goal.
 
We don’t really know if we are part of any Yana, but if we like to think that we are, then all the more reason to at least strive to live according to the realised Sangha’s way.
 
Why? Why is it that we can’t stay shoulder to shoulder even for a little while?
 
Well, the benevolent thing in following the footsteps of the realised Sangha is that if we practice their way we stand a better chance to stay ‘shoulder to shoulder’.
 
If it were the nature of reality to be able to stay shoulder to shoulder then it would work that way, but because reality is not that way, or confined in any way, it’s in fact loving towards one another to let things be according to the reality – the reality of not being able to stay, even for a moment.
 
We grew up with our biological or non-biological groups or families, so of course there is a semblance, an appearance of being able to stay together, and so both we and our families and ourselves got carried away into thinking that that just seems to be the way, and we got stuck from nowhere until now.
 
We try so hard to stay together, don’t we?
 
That’s why when we hear or see someone who seems to be quite alright to let go, it confuses us.
As if that is not possible.
 
As if we are praying, “Please tell me that that isn’t so, please tell me that we don’t need to part.”
 
But if we allow ourselves to break out of that boundary of needing to stay together then in fact we are together.
 
So the real or the closest meaning of ‘Sangha’ is not based on groupism at all.
 
Instead, ‘Sangha’ is a way to let go consciously.
 
It’s almost like surrendering – but rather than submitting without choice, we let go consciously.
 
That’s a virtue, I think.
 
That’s merit.
 
So if we motivate ourselves towards that virtue then maybe, just maybe, we can take comfort in being in a Sangha.
 
There isn’t a club or a group called ‘Sangha’ where all the enlightened ones are crammed together for eternity.
 
That would be unbearable, I feel.
 
Take the ‘happenings’ aspect of our solar system, for example: it orbits in the spiral arms of the Milky Way but it doesn’t try to attach itself to it, nor does it try to deviate from it.
 
But it’s there, in appearance at least, and that appearance is doing its thing. It looks like a group, but only in appearance.
 
In reality it’s neither a group nor the opposite.
 
But it has no hang-ups about appearing as a group.
 
When I say “Let it be” I don’t mean it in a way as if not to care. But “let it be” in a conscious way, out of care.
 
If we feel like staying together, then let’s stay together consciously, with the awareness that the appearance of staying together is another way to go apart.
 
Let’s develop the awareness that being in a ‘Sangha’ is just a useful momentary comfort,  just like having a breather, before accepting that there was really never any ‘Sangha’.
 
In that way, there is no real basis for anxiety.
 
#Karmapa
 
(Photo/Karmapa)
 
 

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

大寶法王開示, 開示

Karmapa ‘s teaching (August 31 at 3:53 PM )

Karmapa ‘s teaching (August 31 at 3:53 PM )

 

Meditations for our Times: my altar where my Buddhas sway here and there

禪修時間： 佛壇遍滿諸佛法界

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.  

如果這些色彩繽紛的「形相」有其目的，我認為是禪修時就像小孩遊戲時最純正和尊重的樣子。

Children do all sorts of things that don’t make sense to adults.

小孩會做各種毫無意義的事。

They pull funny faces.

他們會扮鬼臉。

They run and crawl like wild animals.

會像野生動物到處爬行、奔跑。

They produce screeching noises that are beyond our imitation.

會做無法模仿的尖叫聲。

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.

作為成人，就算認為自己多高貴或有品味，內心深處對小孩都充滿好奇，彷彿他們是外星人。

Curious about how these little beings can be that way.

好奇這些小孩怎會這樣。

Beneath our uptight demeanours, we would like to tread the children’s path.

我們表面上舉止拘謹，但卻想活像小孩。

But we dare not. No, no!!

但是我們不敢。 不可以、 不可以 。

That would be foolish, we think.

總覺得這樣做太笨。

That would be embarrassing.

那麼做又尷尬。

We would lose our dignity and divinity. How truly childish of us!

怕會掉失尊嚴和神聖。我們太幼稚！

Granted, caring for the feelings of others is a code-like discipline for Bodhisattvas.

畢竟，關懷他人的感受是菩薩要遵守的戒律。

Bodhisattvas do respect society. That’s why, in general, Bodhisattvas carry themselves in society in a humble way.

菩薩絕對尊重社會，所以在社會中總是保持謙卑的態度。

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.

切勿誤解這意思為菩薩會用任何方式去壓抑感受。他們內心本來就沒什麼可壓抑，所以公然表達自己根本不會尷尬。 不過，考慮到旁人或抱持這想法和顧忌，會表現尊重和謙卑。但至少對他們來說，面對自己的感受是無須受到束縛。

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.

所以修持佛法的好處，就是在三乘佛法中皆有解脫我執的要素，讓小孩般的單純、清淨本性呈現。

That’s the purpose of these practices, without a set goal.

這就是實修的原意，不設定目標。  

That’s why, whether these colourful methods are colourfulor not, to me they are interesting.

不管這些豐富多彩的方法是否單調乏味，對我來說都有趣。

There are no set goals to come into contact with the Divine – such as the Buddhas – through mystical means.

因為目的不是想用神秘方式與神（如諸佛）聯繫。

Such means are not even mystical – they are just playful, childish means, if you like, to let go of our self-clinging.

這類方式根本不神秘，只要放下我執，便能接受它純粹是單純、有趣。

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.

這就是禪修者真正看到的。

They see them as guidelines.

他們視這為指引。

We don’t have to be worried that we will somehow lose our Buddhist essence if we open up to our own self.

假使我們放開懷抱，也不用擔心將會不知不覺地失去佛教的精髓。

Seemingly pleasant experiences are not goals to hang on to.

看起來愉快的體驗並不是我們要抓住的目標。

No children do that.

沒有小孩會這樣做。

They look like they enjoy one thing, and in the very next moment they move on to another.

他們看起來很喜歡這東西，但很快就會轉向其他的東西。

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.

即使對他們喜歡什麼的經歷已有想法，但相同的想法不能再次取悅他們，因為他們不是追求那些愉快的經歷。

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.

它從沒有這般明亮和生動。

Light and holographic, they can’t be grasped.

光和全息影象都是不可能被抓住的。

If you do grasp them, however, they vanish into miniature dunes.

如果抓住它，就會消失於小沙丘中。

That’s exactly what these visualisations and methods are like: they can’t be touched, even though they seem catchable.

這正是觀想和方法的性質：看來可被捕捉，其實是無法觸摸。

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.

在舒適的家中、或能作坐禪的角落或象徵的洞穴中練習這方法。

Caves carved by this pandemic, if you will.

如果你喜歡，你可以說因這大流行而開鑿的洞穴。

Boundaries that have no real boundary.

邊界是沒有真正的界限。

We meditate, we sync with the flow of our karma as day and night flows.

我們禪定時，讓自己與自身的業力同步猶如晝夜般流動。

As the hours and the minutes and the seconds tick by.

隨著時、分和秒流逝。

To see how creative or fluid we can become.

看看創造性和流動的性質如何轉變我們對「自我」概念的認識。

Without the worries to save others and ourselves, yet saving nonetheless, by not saving as a solid set goal.

救渡別人和自己時須無顧慮（以平等心看待），盡管未能如意 ，也以不捨棄救渡眾生為目標。

Maybe this is the way that you and I can understand these colourful means.

也許這樣會更容易明白這些彩色繽紛形相的意義（它的作用和重要性）。

 

大寶法王開示, 開示

利用智慧和慈悲心來對我們的世界展現出希望 / 讚美和批評只是世俗習慣

在佛教的義理來看，我們社會中的所有問題都是源於缺乏了解，對於未知的恐懼。當我們通透過邏輯、推理，利用我們內在無窮盡的智慧和慈悲心來克服這種無知時，我們不僅會對自己，還有對我們的世界展現出希望。

噶瑪巴

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.

Karmapa
——-

在某程度上，成熟能承擔責任是很重要，但也有其做得太過的風險。當我們這樣做時，我們最終走上極端，要麼就是努力試圖在我們的經驗中尋找美好的特質，要麼就是以單方面的消極方式來尋找缺點。簡而言之，我們成為讚美和批評的受害者。

事實上，讚美和批評既不是正面也不是負面。它們實際上只是能量的另一種形式。它們只是世俗習慣。行菩薩道的，是不會拒絕這些，拒絕就像否定生命本身，反之我們是要用善巧方法利用它們，就像使用適量的鹽或糖一樣。

噶瑪巴

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.

Karmapa

(Photo/Thule)

(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。）

大寶法王開示, 開示

將自己視為一個容器

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。

噶瑪巴

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.

#Karmapa

(Photo/Tokpa Korlo)
(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。）

大寶法王開示, 開示

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
大寶法王開示, 開示

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
大寶法王開示, 開示

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
大寶法王開示, 開示

雷曼事件的教訓 Learning From Lehman

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.

 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。

 
大寶法王開示, 開示

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

大寶法王開示, 開示

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。
大寶法王開示, 開示

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。
大寶法王開示, 開示

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！