Category Archives: 大寶法王語錄

原文及圖片來源:https://www.facebook.com/17th.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。)

永恆的喜悅 / 內在財富

4月13日

永恆的喜悅

永恆的喜悅來自我們對固有本質的認知,例如慈悲與仁愛,和瞭解自我本性。當我們觀照這種喜悅的本質時,我們會發現一種永恆不變的東西-因此,這是值得我們追求的。

噶瑪巴

13 April

Timeless Happiness is gained from understanding our own inherent qualities, such as compassion and loving kindness, and gaining wisdom about our true nature. When we reflect on the nature of this type of happiness, we find something unchanging, permanent – and therefore worthwhile to seek.

Karmapa
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4月21日

內在財富

從佛教徒的角度,我們對財富的種類有更廣義的觀點。除了物質上,更有內在的財富。內在財富是永恆的,這和物質財富相反。內在財富是我們固有的無盡慈悲、智慧和其它非物質價值。

所有這些特質就在我們面前,都是我們具足的,只是我們不習慣去運用內在財富,很容易便往外追求。我們失去平衡、感覺不完整,部分原因是我們看待自己的財富和成功只著眼於本質是有限、會耗盡的東西。當我們瞭解和體驗到自己內在財富時,我們便能夠和物質上的財富取得平衡而再次感到完整。

噶瑪巴

———————————

21 April

#Karmapa on Inner Wealth:

From a Buddhist perspective, we have a broader view of the types of wealth that exist. There is Material Wealth, but there is also Inner Wealth. Inner Wealth is timeless, and in this sense it is the opposite of Material Wealth. Inner Wealth is the rich pool of compassion, wisdom and other non-material values that lies within us.

All of these values are in front of us, within us, but because we lack the experience of drawing upon Inner Wealth, we tend to look to the outside too easily. We lack balance, we do not feel whole, partly because we are considering our wealth and success solely in terms that are by their nature limited and exhausting. When we have an understanding and experience of Inner Wealth, we are able to strike a balance with Material Wealth and feel whole again.

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。)

 

如何找到平衡 / 不陌生的內在財富

3月8日

如何找到平衡

我們必須找到一個平衡。真正的平衡是接受變化就是變化。我們可能會極端地認為「事情並非這樣」或認為「還有更多的東西」。其實兩種思維都偏離了真理。事實是,變化即變化,無常即無常,如此簡單而已。

噶瑪巴

8 March

How to find balance

We have to find a balance. The real balance is accepting change as change. The extremes we could fall into are thinking that ‘this is not it’ or thinking ‘there is something more’. Thinking either way deviates us from the truth. The truth is that change is change, impermanence is impermanence. It really is that simple.

Karmapa
———————————

3月13日

不陌生的內在財富

內在財富對你不是一件陌生的東西,從出生那一刻開始、從你跟父母、監護人或朋友間的關係裏,慈悲和智慧的體驗都一直存在著,它們都是你從這些關係裡最初感受到的東西。如果沒有慈悲與智慧,便沒有生命力。沒有愛你便不能活下去。所以,內在的財富是人類的基本需求,尤如空氣、食物、水和居所一樣。

噶瑪巴

13 March

Inner Wealth is not something foreign to you – from the moment of birth, the experience of compassion and wisdom has always been there, from the very first moments in your life, in your relationships with parents, guardians or friends – these are the first things that you faced. If there is no compassion and wisdom, there is no life. You cannot survive without love. In this way, Inner Wealth is a basic human need, just like air, food, water and shelter.

Karmapa

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

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菩薩的行為和菩薩的態度 / 慈悲心是我們最好的武器

3月21日

為拯救他人不要遇溺,我們必先確保自己不會遇溺。我們本身需懂得游泳。所以,如果學習游泳的背後是一種利益他人的推動(在我們的情況而言是利益有情眾生的動機),那就是菩薩行- 菩薩行為和菩薩的態度。

21 March
In order to save someone from drowning, we must first make sure that we do not drown. We have to be able to swim. So, if the act of learning how to swim is motivated by a beneficial cause (in our case, the motivation of wanting to benefit sentient beings) then it is a Bodhisattva practice – a Bodhisattva act and Bodhisattva attitude.

Karmapa

—————–
3月24日

慈悲心是我們最好的武器

無論我們感覺到什麼形式的攻擊,身為人類的我們擁有最好的武器就是慈悲心。

這並不是說我們要不斷地雙手拱臉讓人掌摑,而是要通過耐心和我們承受一切困難時的毅力,有技巧地表達這種慈悲心。

慈悲心確實可以克服各種形式的障礙。當然,這並不代表生活會突然間起了很大的變化,或一切都變得美滿。但無論如何,通過修習慈悲心,生命會變得有意義,生存變得有意思,勇往直前或做任何事情都變得有意義。

24 March

Compassion is the best weapon we have

No matter what kind of aggression we feel, the best weapon that we have as human beings is compassion.

This doesn’t mean that we have to constantly offer our cheeks to be slapped, but instead we can very skilfully express this compassion by having great patience, by bearing all the difficulties that we might face.

Compassion can really overcome all forms of obstacles. Of course, that doesn’t mean that suddenly life radically changes and that everything is alright. But somehow, through that practice of compassion, life makes sense. It makes sense to live, it makes sense to move forward, it makes sense to do anything.

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

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死亡後的延續 /接受無常

3月2日

死亡後的延續

一般來說,雖然生命結束時軀體會衰壞,但如果有一個原由的存在,他的意識卻會延續下去。很多時候,這個原因是業力、也可以是願力,但對我們大多數人來說,都是受業力所牽。

無論是基於哪種原因,原因的存在都會令意識相續流轉,所以意識在一期生命中學到或明白到的東西,都不會因為一期生命的終結而浪費或失去,它會延續至往後的生命。

#Karmapa on life after death

In general, although the body does decay at the end of one’s life, the stream of one’s consciousness goes further onwards, if there is a cause. Most of the time, there is a cause, either by karma or by aspirations, but for most of us, by karma.

Whatever the case, if there is a cause for the mind to continue its stream, then whatever that mind has learned or understood during one particular lifetime, all of that is never wasted or lost, it carries on forward.

Karmapa
—————–
3月10日

關鍵是接受一切都在變化,意思是昨天已消失,過去的已成過去。這就是「接受無常」的意思。答案就在那裡。

為了說服自己或能夠令其他人信服這個想法,我們必須要證明、保證。如果你看看所有經驗豐富的修行人、諸佛菩薩,他們就是最佳證明。若如此也未能令你信服,那麼我將親自保證它的確實,並且不需要很長的時間。它不需要漫長世紀,不需要多少年或多少天,它就在當下。你所需要做的就是真正地接受變化、接受無常、並接受這個真理。僅需如此!

The key is to accept that everything is change, meaning yesterday is gone. The past is past. This is what ‘accepting impermanence’ means. The answer lies there.

To convince ourselves or to be able to ‘sell’ this idea, we need proof, a guarantee. If you look at all the experienced ones, actual Buddhas and Bodhisattvas, they are that very proof. But if even they are not convincing enough, then I will personally vouch that it does work, and that it does not take long. It does not take aeons, it does not take years or days even. It works right here, right now. All you have to do is truly give in to change, give in to impermanence, and give in to that truth. That’s all it takes!

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

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連結眾生的慈悲 /非物質價值觀能利益所有人

18 February

連結眾生的慈悲

慈悲存在於所有有情眾生,即使是動物也有慈悲心,所以不言而喻慈悲也存在於人類。慈悲是一種很美妙的特質,因為它存在於我們所有人,無須任何宗教或哲學,任何人都能實踐慈悲。

無論我們來自那裡,身在何處,什麼的背景,我們都能實踐慈悲。更重要的是它能有助我們處理每天的事情。所以,從佛陀初期轉法輪到後期轉法輪所宣説的密乘或金剛乘, 一直以來佛法修行者基本上修習的就是慈悲與智慧。

#Karmapa: compassion connects us all

The practice of compassion is common to all sentient beings, even animals, so of course it goes without saying that it is common to all human beings. Compassion is a wonderful practice because it is a quality that is there in all of us, without enforcing any kind of religion or philosophy, and it can be applied by anyone.

No matter where we come from, where we are, what kind of background we have, the practice of compassion is something that we can all apply. And most importantly, it becomes very useful when we have to deal with daily activities. So of course, with the Buddhist practice, actually from the very first yanas of the Buddhist practice to the latest – what is known as Sangngag (Secret Mantra) or Vajrayana practice – till then, the Buddhist practitioner basically specializes in the field of compassion and wisdom.

Karmapa

(Photo/Magda Jungowska)

—————-
25 February

非物質價值觀能利益所有人

當我們支持非物質價值觀的發展,我們會清楚地看見這些如非暴力、慈悲、尊嚴、社群和家庭這些非物質價值觀怎樣為我們建立一個較平衡和有益的未來。

#Karmapa: non-material values help all of us

When we support the development of non-material values, we can see clearly how values such as nonviolence, compassion, dignity, community and family can help build a more balanced and beneficial future for all of us.

Karmapa

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

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萬物在變 / 認識一個人從他們的幽默感開始

2 月9日
萬物在變

我們必須接受及理解萬事萬物都處於不斷變化之中的事實。無論是身體或精神上的經歷,我們都應該從中有所領悟。我們應該明白萬物都在變,所有事物事實上都是無常的。在某方面,我們至少曾經歷過無常;雖然我們未必能夠凖確地指出我們怎樣經歷過,但重要的是我們對無常有所感受與體會。

所以我認為佛陀的敎導:「一切和合事物皆無常」,都關聯到無論我們念誦皈依文、修數息觀、修持觀音法門或只是贈與別人一杯水、或是伸出相助之手。

這可以涵蓋所有層面、人生各方面,無論是我們練習或只是做一些簡單的事情如刷牙這些我們視為每天重複的動作或習慣。然而,這些事情都是有意義的,因為它們都可能幫助我們認知’萬物在變、萬物無常’。

一切和合事物所指的是輪迴和涅槃裡的一切。輪迴中的事物大部份都是我們所認識的;解脫性的行(音讀:恆) 業所指的是觀音菩薩、慈悲、智慧、止觀等等的修持。
9 February
#Karmapa: everything is change.

We need to absorb and make sense of the fact that everything is in flux. This change is the productivity that we are supposed to gain, whether we are on a physical or mental journey. We have to come to understand that everything is change. Everything is, in fact, truly impermanent. In some way, at least, we have seen it; we might not be able to pinpoint exactly how we saw it, but we got a sense and a taste of it, which is the main thing.

That is why I think the teaching of the Buddha, when he says ‘all compounded phenomena are impermanent’, is relevant when we recite Refuge; when we practice our breathing meditation or exercise; when we practice Chenrezig; or when we help someone by offering them a glass of water or a helping hand.

It can cover all angles, all aspects of life, whether we practice or do something as simple as brushing our teeth, which we usually view as a repetitive daily process or habit. However, these activities too are meaningful, because they all have the potential to lead us to the recognition that ‘everything is change, everything is impermanent’.

All compounded things, in this case means everything within samsara and everything within nirvana. Samsaric things are mostly the things that we have known so far; nirvanic things refer to the practice of Chenrezig, compassion, wisdom, meditation, and so on.

Karmapa

(Photo/Salva Magaz)

—————–
2月16日
認識一個人,從他們的幽默感開始

當有來自不同地區,不同國家的人時,我們必須學習的第一件事,當然是客套寒暄一番。但對我來說,我總是認為學習另一個國家的語言最好的方法是學習他們的思維方式,他們的文化,但最重要的是他們的幽默感,以及他們如何理解他們自己的幽默感。因為我認為他們的幽默感是建基於他們的事物觀,取決於他們的生活觀。所以學習他們的幽默感,我認為可能是第一步。因此,在學校的語言課程中,或許第一件事是應該學習其他國家的幽默感。

16 February

To know someone, start with their sense of humor

When we have different people from different regions, different countries, the first thing that we must learn is, of course, the pleasantries. But, for me, I always thought that the best way to learn another country’s language is by learning their way of thinking, their culture, but most of all their humor, and how they understand their humor. Because I think their humor is really based on how they see things. It really depends on their perspective of life. So learning their humor, I think is probably the first step. So in language classes in schools, perhaps one of the first things should be about learning other countries’ humor!
(中文翻譯由本中心翻譯小組負責。若有錯漏,請見諒。節錄或載列文章內容以原文為準。)

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一種能獲得永恆快樂的修行

5 January
如果你回顧佛陀的生平事蹟,很明顯,他可以擁有、並且也確實曾擁有他可以從俗世中渴望的所有東西。但透過觀察,他看到的是無論他所感受到或經歷過的,就算是多麼愉快或滿意,這些都是短暫的。佛陀看到情感的快樂,並非我們最終的目的,甚至追求這種經歷是不重要的。因此,他離開了那種生活方式,去尋找長久、永恆不變的的東西。這就是佛子們如法追隨佛陀的修行足印,一種能獲得永恆快樂的修行。
If you look at Buddha’s life story, it is clear that he could have had, and indeed he did have, everything he could wish for from worldly life. But after examining it, he could see that – no matter how pleasant or satisfactory a feeling or situation he was experiencing – these were all temporary. He saw that it was not the ultimate goal or priority to attain this type of experience, what we are calling Emotional Happiness. Therefore, he left that life in search of something that is lasting, something that is unchangeable. This is what students of Buddha’s way and path are practicing: the practice of Timeless Happiness.
——————

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

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永恆的快樂 / 人生最寶貴的東西

10 January

我祈願及祝禱所有眾生能獲得永恆的快樂。我祈願我們能得澄明,了解到我們人與人之間的聯繫。我祈願我們能培養因緣條件去認識我們擁有的潛能、我們之間的聯繫例如家庭、朋友間的聯繫。我的祈願不只為情感上的快樂,也為了滋長我們這世界永恆的快樂。
I offer my aspirations and prayers that we all are able to achieve Timeless Happiness. I pray that we will all gain clarity, and that we will all find the conditions to appreciate the connection that we have. I pray that we cultivate the conditions to realise the potential that we have, the bond that we all share such as the bond of family, the bond of friends. And I pray that this will grow not just Emotional Happiness, but Timeless Happiness in our world.

Karmapa

http://www.huffingtonpost.co.uk/his-holiness-karmapa-thaye-dorje/happiness-mindfulness_b_7048748.html

(Photo/Magda Jungowska)
———————

3 January

人生最寶貴的東西

人心,菩提心,是所有東西中最寶貴的。雖然諸佛對我們的人生很有幫助,然而慈悲心比一尊佛更珍貴。我們在人心看見無限的希望。

噶瑪巴

#Karmapa On The Most Precious Thing in Life

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.

Karmapa

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

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為什麼沒有不帶苦的樂 / 我們的聯繫

13 January

為什麼沒有不帶苦的樂

痛苦與快樂就如光明和黑暗-又如錢幣的一體兩面。它們是相互依存且不可分割。當我們繪畫或攝影時,如果沒有光和暗,便不能顯示出相片或圖像來。是光和暗的對比帶出美麗的色彩。

噶瑪巴

#Karmapa On Why There is No Joy Without Pain

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.

Karmapa

————————–
19 January

我們的聯繫

在佛教中有一個非常有趣的西藏詞語叫“tendrel”,它的意思是「緣起相互依存」,意指世間萬物現象緣起於相互依存的關係。我們所有人都在很多方面聯繫著。我們每個人都有和平的種子在心裡面,好讓我們一起培養慈愛。

#Karmapa on the Connections that Bind Us

There is a very interesting Tibetan term in Buddhism called ‘tendrel’, which means something like ‘interdependent origination’, signifying that phenomena originate due to interdependent connection. We are all connected in many, many ways. We each have these seeds of peace within us, and together we can cultivate loving kindness.

Karmapa

(Photo/Norbu Zangpo)

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

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了解他人必须先要多了解自己

9  December

噶噶巴言道要了解他人必须先要多了解自己

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

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

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

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

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

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

 

3 December

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

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

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

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停止行動暴力的關鍵

12月6日

停止行動暴力的關鍵

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

Dec 6

#Karmapa on the Key to Stopping Physical Violence

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

As Buddha Shakyamuni, the founder of Buddhism says,

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

Karmapa

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

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精進不懈的重要

karmapa-fb26111630 Nov 2016

 

精進不懈的重要

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

#Karmapa On The Importance Of Hard Work

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

Karmapa

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

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如何體驗究竟的富足 / 接受變化

karmapa-fb13111613 nov

如何體驗究竟的富足

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

#Karmapa on How To Experience Absolute Prosperity

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

Karmapa

(Photo/Magda Jungowska)
—————————-

25 nov

接受變化

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

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

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為何聖賢的逝世是最偉大的教法

karmapa-fb17111617 November

為何聖賢的逝世是最偉大的教法

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

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

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

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

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

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

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

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

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

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

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

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

Karmapa on the death of great beings

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

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