第六世夏瑪巴 確吉旺秋夏瑪巴 (Shamar Mipan Chökyi Wangchuk) (1584年 – 1630年)

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第六世夏瑪巴「確吉旺秋」降生於中藏的止貢( Drikhung ),由第九世噶瑪巴「旺秋多傑」( Wangchuk Dorje ) 認證為第六世夏瑪巴。第六世夏瑪巴從噶瑪巴處領受高深的教法。

十六歲時,第六世夏瑪巴已經熟習《般若波羅蜜多經》 ( Prajnaparamita ) 十卷、《毘奈耶》 ( Vinaya ) 十六卷、《阿毘達磨》 ( Abhidharma ) 五卷、《醫藥典》 ( Treaties of Medicine) 七篇、 梵文,以及各種藝術與工藝;此外,在金剛乘的教法之中,則熟習了《甚深內義》 ( Zamo Nang Dön ) 及其論註,以及完整的《時輪密續》 ( Kalachakra Tantra )。

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年少的夏瑪巴展現出旺盛的學習力,他希望在世上最優秀的老師面前評測自己的學識程度。 許多學者應邀前來,但他們完全沒有料到少年夏瑪巴竟然如此飽學!吃驚之餘,他們欽佩虔敬地向夏瑪巴匍伏頂禮,並說 : 「這樣深廣的智慧,簡直就是大菩薩文殊師利 ( Manjushri ) 本人啊!」

夏瑪巴在楠林學院 ( Namring Institute ) 參與一場宗教辯論,為期十一天之久,擊敗了當時備受尊敬的學者們,這使得他的智慧與學問更加為人所稱頌。

在襌觀中,本尊每天以不同的形貌向他示現。第一天,他見到彌勒佛 ( Maitreya ) 與文殊師利 ( Manjushri ) 合而為一;第二天,他見到釋迦牟尼佛 ( Buddha Sakyamuni ) ,依次地有度母 ( Tara )、妙音佛母 ( Sarasvati ﹛Yangchenma﹜)、觀音菩薩 ( Avalokiteshvara﹛Chenrezi﹜) 與藥師佛 ( Medicine Buddha )。當這些本尊示現時,吟誦禮讃文的聲音從他的體內湧出。夏瑪巴將這些禮讚文記錄下來,所寫的文字就是他無礙才的縮影。

在他的108顆念珠上,他見到每顆念珠都顯現出文殊師利、咕嚕咕列【紅度母】 (Kurukula ﹛a red form of Tara﹜)、金剛亥母 ( Vajravarahi ) 及馬頭明王 ( Hayagriva ) 的形相。最後一天,在佛的形相中,他見到萬物一切與文殊師及前述的所有本尊不可分別。

夏瑪巴的聲名迅速傳遍了西藏各地。苯教 ( Bönpo ) 論師之中極為博學的十三人視夏瑪巴為可怕的對手,認為他威脅到苯教的存在,便聯合向他提出辯論的挑戰。這些苯教論師落敗之後,全部轉而信仰了彿教。夏瑪巴透過精勤不斷的聞思修三學,成為噶舉傳承中名符其實的法教之王。

夏瑪巴應中國皇帝的邀請到了中國,協助中國皇帝履行其上師的願望,看見到整套佛陀的教法 — 藏文大藏經《甘珠爾》( Kanjur ) 的刊刻。

返回西藏後,夏瑪巴以根本上師的身份認證了第十世噶瑪巴「郤英多傑」 ( Chöying Dorje ),並將噶居傳承的教法傳授予噶瑪巴。

夏瑪巴的聲威遠播至印度。當時有二十五位最大的班智達 ( panditas ) 居住在菩提迦耶 ( Bodh-Gaya ),邀請夏瑪巴前往弘法。遺憾的是,夏瑪巴因故無法接受他們的邀請。他一一回信給這些班智達,針對他們的個別提問給予指導,他們的書信往來並以梵文來進行。

西藏曾經一度差點爆發內戰,夏瑪巴提醒統治者佛法的原則,在他巧妙婉轉的說服之下,令到許多無辜的生命得以倖免於難。

夏瑪巴與噶瑪巴相約在周巴 ( Chubar ) 聚首。在這之前,夏瑪巴到尼泊爾弘法,為尼泊爾國王給予心靈指導,拜訪了尼泊爾境內許多聖地;及與當地許多受尊敬的行者見面,他們接受過夏瑪巴有如甘露的教導之後,紛紛懾服在他的座下,成了他的第子。

夏瑪巴與噶瑪巴挑選作最後相聚的地方 — 周巴,是個神聖之地;密勒日巴 ( Milarepa ) 和岡波巴 ( Gampopa ) 都曾經在該處居住過。噶瑪巴和夏瑪巴兩人心知肚明,第六世夏瑪巴住世的壽元即將到了盡頭。夏瑪巴把握所剩不多的時間,將所持有的噶舉教法全數供養給噶瑪巴。

夏瑪巴的弟子各有不同的國籍和社會背景,許多人達於成就之地,其中的佼佼者是第十世噶瑪巴、 第五世泰錫度仁波切 ( the 5th Tai-Situ Rinpoche ) 及第五世嘉察仁波切 ( the 5th Gyaltsap Rinpoche )。

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第七世夏瑪巴 耶些寧波夏瑪巴 (Shamar Yeshe Nyinpo) (1631年 – 1694年)

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依照第十世噶瑪巴及第六世夏瑪巴之所願,第七世夏瑪巴耶些寧波降生於藏東康省康瑪朱河畔(Marchu River)。在佛法的弘揚上,夏瑪巴與噶瑪巴的誓願總是一致的。

在靈童降生之時,空中響遍「gyal」的勝利之音。四歲時,身為牧童的夏瑪巴就能敏捷地爬上一座懸崖的頂點;此外,他也擁有許多一般牧童難以企及的特殊能力。外表看來,他只是個牧童,家庭極為簡單。他的家人從沒有想過這個孩子竟然是第七世夏瑪巴。

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當時,第十世噶瑪巴身在中國境內的姜地(Jangyül),卻已遙知夏瑪巴再轉世,噶瑪巴於是獨自徒步穿越康地,趕往與夏瑪巴相會;而夏瑪巴則每天在瑪朱河畔牧羊,等候噶瑪巴的到來。噶瑪巴抵達時,一路上的風塵僕僕在他衣服上已表露無遺。夏瑪巴一見到噶瑪巴,急急涉水渡河,在噶瑪巴足前頂禮。簡單的接足禮中,道盡師徒再度相會的喜悅之情!

徵得靈童牧民父母的同意之後,噶瑪巴帶著夏瑪巴離開家庭,前往姜地舉行陞座大典,夏瑪巴獲賜名為耶些寧波,並獲授予那始終屬於夏瑪巴的紅寶冠與噶舉傳承教法。陞座大典圓滿之後,師徒兩人便一同返回西藏。

第十世噶瑪巴圓寂後,第七世夏瑪巴以噶瑪巴的代表及噶舉傳承的領袖之尊,認證了第十一世噶瑪巴依喜多傑,並為之陞座。第七世夏瑪巴向第十一世噶瑪巴傅授所有的傳承教法後,第七世夏瑪巴法王示寂。

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第八世夏瑪巴–帕千確吉頓竹夏瑪巴 (Palchen Chökyi Döndrup) (1695年 – 1732年)

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第八世夏瑪巴法王誕生於尼泊爾的優莫(Yilmo)。誕生之夜,屋內明光盈遍,亮如白晝。這個天真無邪的靈童能夠說出往生歷歷在目的故事,令他的家人極為震驚。

第十一世噶瑪巴寫了一封認證信,並派出一群喇嘛,負責邀請及確保夏瑪巴安全地回到西藏。當時的尼泊爾王要求這位三歲大的小仁波切留在首都加德滿都,希望夏瑪巴的榮譽可以遍及整個首都。直至夏瑪巴七歲時,噶瑪巴再次提出請求,一眾的喇嘛隆重地護送夏瑪巴回到西藏。

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第十一世噶瑪巴在其示寂之前向夏瑪巴授予傳承的法教。而夏瑪巴法王則認證了第十二世噶瑪巴蔣丘多傑,並成為噶瑪巴的根本上師。

此外,夏瑪巴也認證了第八世錫度仁波切。後來,夏瑪巴、噶瑪巴偕同錫度仁波切、嘉察仁波切進行一趟弘法之旅,足跡遍及西藏廣泛的地區與鄰近的國家。

當徵兆顯示噶瑪巴與夏瑪巴的世壽將盡時,師徒兩人回到了康地。他們兩人寫下祈禱文讓信徒們可以祈禱尊貴的上師早日再來。錫度仁波切被邀請到康地,擔任噶舉傳承的領袖及保管由噶瑪巴及夏瑪巴寫成的祈禱文,而夏瑪巴與噶瑪巴兩人則前往中國。

噶瑪巴于新月之日在中國示寂;翌日,夏瑪巴也示現涅槃。

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第十世夏瑪巴 米龐確竹蔣措夏瑪巴 (Mipam Chödrup Gyamtso)(1742年 – 1792年)

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第十世夏瑪巴為格魯傳承班禪喇嘛的弟弟,幼年時期都在奘地(Tsang)度過。這位年幼的仁波切會說出過去數世的種種,以及在祖普寺所發生的事,令他的父母又歡喜又吃驚。

第十三世噶瑪巴與第八世錫度仁波切認證了第十世夏瑪巴,為之陞座,並傳授傳承的所有教法。夏瑪巴所受的教育非常自由及廣泛,獲益于其他派別的許多偉大上師和學者。

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夏瑪巴的足跡遍及許多地方,特別是到過康地(Kham),以及德格(Derge)、囊先(Nangshen)以內的地區,為僧俗二眾傳授教法和灌頂。在中藏,他到過許多聖地獻上供養,然後返回祖普寺晉見噶瑪巴。

數年之後,西藏的政治和宗教陷於分裂狀態。第十一世達賴喇嘛示寂,格魯派攝政與他的群黨短視於寺院的眼前利益,迫害夏瑪巴並扣押他的紅寶冠。他們與軍隊共謀,強迫夏瑪巴的所有寺院都歸化於格魯傳承。

其後,夏瑪巴的名號被法令禁用,並強烈禁止認證夏瑪巴的轉世、舉行陞座,甚至禁止夏瑪巴居留在他自己的家園。第十世夏瑪巴離開之日,西藏陷入了深沈的悲痛!從此第十世夏瑪巴不曾再返回西藏。這次非人道的歷史事件得以讓菩薩寬容與堅忍的真正精神盡情示現。

夏瑪巴於尼泊爾渡過其餘的日子,持續弘揚佛法,利益每一位在精神上有所需要的眾生。

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第十一世夏瑪巴 (年代不詳)

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夏瑪巴法王紅寶冠正式的傳承被迫中斷。

第十一世夏瑪巴示現為一名醫僧,在藏北地區懸壺濟世。夏瑪巴以他自配的藥方為患者治病,從來不要求回報;夏瑪巴一方面利益眾生的身體,同時也利益眾生的心靈。雖然這一世夏瑪巴也研讀許多經教和禪修,然而此並未有得以記載。

第十二世夏瑪巴 塔謝蔣揚仁波切 (Tugsay Jamyang Rinpoche)(1880年 – 1947年)

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第五世夏瑪巴曾經預言,儘管噶瑪巴和夏瑪巴示現不同的色身,但在純淨超然的心中,兩人的精神是不分離的;第五世夏瑪巴謂:「噶瑪巴和夏瑪巴時而示現為父子,時而示現為情同手足的親人。」當夏瑪巴以蔣揚仁波切身份成為第十五世噶瑪巴的兒子時,應驗了這個預言。

蔣揚仁波切一生過著隱居但具意義的生活。菩薩,不論其名號為何,終究是菩薩。蔣揚仁波切隱身為一名瑜珈士,教導那些有幸認識他的人。他的加持護佑每一個願意領受的人。這位圓滿證悟的聖者,曾在一塊石頭上留下足印,向人們揭示:生命的真理遠非凡夫所能監控。

第十四世夏瑪巴 米龐確吉羅佐夏瑪巴 (Mipham Chokyi Lodro) (1952年-2014年)

 

 

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彌龐確吉羅卓于西藏德格出生。四歲時,第十六世噶瑪巴讓瓊利佩多傑認證他是第十三世夏瑪巴的轉世者。

夏瑪仁波切一直倍伴在第十六世噶瑪巴的左右,直至第十六世噶瑪巴於1981年示寂為止。夏瑪巴從第十六世噶瑪巴身上學取了完整的噶舉傳承教法。自第十六世噶瑪巴示寂以後,夏瑪巴一直對已故第十六世噶瑪巴啟動的多個項目作出貢獻。

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他完成了整套為214冊由顯赫的印度及西藏上師澄清釋迦牟尼佛教學的“丹珠爾”(Tengyur)的印刷。夏瑪巴對第十六世噶瑪巴的隆德寺亦給予支持及指引。他共同創立了於位於印度新德里的噶瑪巴國際佛學院。該學院目前向僧俗二眾授予佛學的課程。夏瑪巴經常到訪世界各地的噶舉傳承中心供養傳承教法。

尊貴的第十四世紅冠法王夏瑪巴,彌龐秋吉羅卓,於二零一四年六月十一日早晨,在德國菩提道中心Renchen-Ulm因突發性心臟病圓寂,享壽六十二歲。
尊貴的夏瑪仁波切一生奉獻佛行事業,特別是為了噶瑪噶舉的傳承,繼承了第十六世大寶法王的志願,修建寺廟和佛學院;又在世界各地領導數百間傳承中心,普及佛法,培養僧俗弟子,成為傳承的最高精神領袖。為了噶瑪噶舉傳承純正法脈的延續,他認證第十七世大寶法王噶瑪巴聽列泰耶多傑,奠定了傳承的基礎。祈願紅冠法王夏瑪巴慈悲不捨眾生,早日乘願歸來。

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尋找平衡 Finding balance

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

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

問題:

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

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

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

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

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

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

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

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

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

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

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

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

環球暖化 Global warming

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

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

問題:

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

Question:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

淨觀 Pure View

第十七世大寶法王聽列泰耶多傑 – 對信眾問題的回應 – 2013.11.14 – K.I.B.I., 新德里

His Holiness Karmapa Trinley Thaye Dorje – Response to disciples questions – 2013.11.14, K.I.B.I., New Delhi.

問題:

Question:

我的問題是有關淨觀及審批的能力。當我們鍛煉對其他人持淨觀時,會否阻礙我們去評審人或事物,並影響日常生活?佛陀是如實遍知的。我們的目的也是朝這個方向去獲得如實遍知的智慧。為何要在實相上,蒙上淨觀?比如,一個人犯了錯,對這個人持淨觀,是否要忽略他的錯誤,而不對這個人作出確實的評核?

My question is about pure view and the ability to discriminate. If one practices pure view of everyone, would it inhibit our ability to judge people and matters and function in daily life? As the Buddha is omniscient, and we are aiming to reach the same wisdom of knowing everything exactly as it is, why should be “superimpose” a pure view on something that we know to be a fact? For example, if someone has certain faults, is pure view about wiping away / ignoring these faults about the person, rather than having an accurate assessment of that person?

聖下大寶法王的回答:

His Holiness Karmapa Thaye Dorje’s response:

在佛學的層面上,我們修持得越久,便越需要探索淨觀這個題目。

‘In a Buddhist context, the longer we spend on the path as a practitioner, the more important it is to explore the subject of pure view.

審批這個行為、或審批的能力是個微妙的問題。在下定論之前,我們先要把握該情況中的每一件事實、每一角度。再說,這是一個微妙的問題。我們永遠都不能確定已經從所有角度去審慮過。我們的直覺、和懷疑,的確能幫助我們衡量事情。

The act of judging or the ability to judge is a delicate matter. Before we are able to judge a situation, we first need to be aware of every fact, every angle of that situation. But, again, it is a delicate matter. We are somehow never quite sure that every angle has been covered. Our instinct, and indeed our doubts, can be helpful tools to enable us to assess things.

我覺得奮力去證實某個觀點,是批判的一種。當我們批判時,我覺得重要的是以利益眾生為本,而不是爭取證實自己的某個觀點。讓別人知道自己的觀點,可能有助於衡量事情的能力和質素。

I believe that the very act of struggling to prove a point is a type of judgement. However, when we do judge, I think it is important that the motivation is for the benefit of others, rather than proving a point for ourselves. By putting our point across, it may improve the quality and ability for all to assess a situation.

如實遍知地審批事情是修行中的一部份,淨觀的長養更被視為道中道。

While judging through complete understanding may be considered part of the Buddhist path, the development of pure view may be considered as the path within the path.

淨觀到達越高的境界,審批的負累就越少。當能持淨觀時,我們便能如實觀察事物。我們再不需要審批事情,說事情是‘這樣’或‘那樣’的。能持淨觀時,我們不再需要奮力去證實些甚麼。如實觀之。

The higher the level of purity in our view, the lower the burden of having to judge at all. When we have pure view, we are able to see the facts as they are – there is no need to judge or say something is ‘like this’ or ‘like that.’ When we have pure view, we do not need to go around struggling to prove something. It is what it is.

如能持淨觀,犯錯的機會減低,所有事物都變得清晰。可能會問,我們有潛能去達至淨觀嗎?已經達至淨觀的人,都明白每人都有這種潛能。具淨觀的人,持有廣博的視野。再沒有需要去審批自己及別人。

As long as we have pure view, there is less room for mistakes, and everything becomes clearer. Questions might arise about whether or not we all have this potential for pure view, but those with pure view understand that we all have this potential. Those with pure view have a very broad, a panoramic perspective, let’s say. Again, the need to judge, either oneself or others, is no longer present.

在利益眾生的層面上,例如,菩薩生命的意義就是引導及幫助別人。能做到這一點,自己必先成為一個好嚮導。好嚮導的某部份職責是幫助別人釐清實相。這方面是涉及評審。所以一個菩薩,雖然能持淨觀,也需要評審。

Now, when it comes to benefiting others, let’s say in the case of a bodhisattva, the purpose of their life is to guide and support others. To be able to do this, you first need to be a good guide yourself. Part of being a good guide is to make things clear for others, which in some ways entails an element of judgement. In the case of a bodhisattva, therefore, some judgement comes into play, even when there is pure view.’

察覺自己真正的本性 Realizing my true nature

His Holiness the 17th Karmapa Trinley Thaye Dorje’s reply to a disciple on 27 February 2014

聖下 第十七世大寶法王 聽列泰耶多傑 對信眾的回答 (日期:2014年2月27日)

His Holiness discusses realizing our true nature.
題目:察覺自己真正的本性

Q: ‘Your Holiness, what is stopping me from realizing my true nature, the Buddha nature?’
問:聖下,請問什麼阻礙我們察覺自己真正的本性 – 佛性?

A: Perhaps it is a lack of a sense of adventure that is holding us back from realizing our true nature. It is easy to get used to the mundane life, the daily routines. As a result, we don’t want to let go of our familiar atmosphere, the life that we are used to. We are missing a sense of adventure.

答:阻礙我們察覺自己真正的本性的,可能是我們欠缺了冒險精神。我們很容易習慣凡世的生活、每天的規律。結果,我們不願意放棄熟悉的環境、及生活。我們欠缺冒險精神。

I think this is rooted in a deep fear: a fear of facing ourselves; a fear of knowing exactly who we are. It is almost like saying we fear looking at ourselves in the mirror and seeing our own reflections.
我想這缺陷是源於深層的恐懼;害怕面對自己;害怕認識自己。就是像恐懼望進鏡子,看到自己的倒影。

Of course, the trouble, or rather the challenge, comes from believing that the mundane elements of our lives somehow define who we are. The errors, the mistakes, the hardships and challenges that we have faced, can sometimes feel like they become a part of us. They hold us back, leaving their mark, sometimes even a sense of trauma. But these experiences are not part of our true nature. In fact, in some ways they can hold us back from seeing our true selves.

當然,這問題(或應該稱為挑戰)源自相信在塵世遭遇的事物,斷定了我們是誰。有時候覺得我們遇到的錯誤、困難、挑戰,成為我們的一部份。這些事物阻礙我們,留下印記、創傷。但這些事情都不是我們真正的品性。其實在某方面,它們阻礙我們看到真我。

Over the years, this kind of habitual pattern can somehow make us not believe in our own true nature, and feel that it is just wishful thinking that our true nature is different – a hopeful dream! So, I think this is what we have to overcome.

經年累月,這些習氣令我們不能相信我們的真本性,並誤以為有別的真本性是痴心妄想。我想我們應克服這觀念。

So that’s why we have to have great courage, and be a bit stern – even a bit stubborn – to really face ourselves.

因此,我們需要強大的勇氣、嚴謹、甚至乎頑固,去真正面對自己。

As practitioners, we will all be faced to some degree by the emotions, challenges and obstacles we experience in life. Without truly facing them, we will never ever realize our true nature.

作為修行人,每人都會遇到情緒化的時候、挑戰、及障礙。不能真正面對它們,我們永遠不能察覺到自己的本性。

When we really face ourselves, when we see our true reflections in the mirror, we see that the errors of this life are manifestations of none other than karma and klesha. We are then able to accept the way things are in quite an efficient way. It is almost as though we are tagging or categorizing our mundane experiences. Once we have somehow put them in their own places, we have nothing to see but ourselves and our true potential. This takes courage. It takes courage to face the fear of the past – to overcome the error of seeing our negative experiences as part of our true selves – but we need to do this in order to to help realize our true nature.

當真正面對自己,在鏡子中看到真正的倒影,我們明白到這生犯的過錯,莫非是業力及煩惱的示現。然後,我們就能夠以一種頗有效率的方法,去接受事物。我們把世上的事物分門別類。當我們把世事安置好,除了自己及其潛能外,就沒有別的可觀。這是要勇氣的。要勇氣面對以前的恐懼;矯正把負面經驗當為自己部份本性的錯誤。我們需要這樣做,才可以幫助證得自己的真本性。

佛語 Buddha speech

聖下大寶法王談『佛語』 His Holiness discusses Buddha speech.

最近,一位信眾向聖下大寶法王  泰耶多傑 發問以下的問題:

『親愛的大寶法王,請問在語言上,最好的修持是什麼?怎樣把語言變為佛語?』
At a recent event, His Holiness Karmapa Thaye Dorje was asked the following question:
Dear Karmapa, what is the best practice to work with speech? How to make it become Buddha speech?

聖下大寶法王的回應:
His Holiness’ response:

我喜歡這條問題。它頗為簡單,又直接。
‘I like that question – it is quite simple and to the point.

簡單的答案是:任何說話,如果是從一顆慈悲的(但不是情緒化的)心而發,這慈悲能令說話更加像佛語。
I think a simple answer would be that any speech that comes from a kind heart (in the unemotional sense) would help make it more like Buddha speech.

若果,我們稍為感到煩擾,我們的語言會反映內心的不安。聽起來,可能會被誤會為慈悲心。慈悲心,不是從情緒,而是從澄明的心識流露出來的。當心識是澄明,心是慈悲的,利益眾生的語言及行動隨即而上。當心識是澄明時,語言也更加接近佛語。
If someone is a little bit emotionally disturbed and shaken, then the speech expressed may reflect these internal disturbances, and this may in turn be confused for a kind heart. A kind heart flows not from emotion, but from a clear conscience. When the conscience is clear, the heart is kind and beneficial speech and activities follow. When the conscience is clear, the speech becomes more like Buddha speech.

我相信,為何稱之為佛語,是因為它不會包含動機。我們能從佛經裡察覺,佛的教法、說話,都反應這一點。它是純粹的布施,真正的分享   –   終極的分享。
I believe that the reason why we call it Buddha speech is because there is simply no agenda at all. We can see this from the very sutras that we have; the very teachings and actual words of Buddha reflect this. It is pure generosity, it is genuine sharing – the ultimate form of sharing.

這就是說,分享是慈愛。在這情況下,佛法便是無暇的例子。佛陀純正的分享反映了無限的慈愛。
There is a saying that sharing is loving. In this case, the Buddha’s teachings are the perfect example of this. Buddha’s genuine sharing is a reflection of limitless love.

佛語有什麼特質?經過多劫、多生多世,佛陀不單把語言,還把行為及思想修得圓滿。他明白到,不需有動機;他看到任何動機的錯漏。他知道布施及慈悲的好處,便簡單地把知識分享。
So what are the qualities of Buddha speech? Having perfected not only speech, but action and thought over many eons (basically meaning over many, many lifetimes); where there is simply no need for any agenda, as one can see the faults within any kind of agenda; seeing the positive qualities of generosity and kind heart; and then simply sharing knowledge.

讓我作一個例子。我想大家都熟悉各種祈願文。我正想起《普賢行願文》。從各方面看,它都是圓滿的。(若果,它沒有被誤解、或錯誤抄寫的話,)其中沒有一句、一字、一音不是佛語。
Let me give an example. I think most of you are familiar with the various aspiration prayers. One that comes to my mind is that of the Samantabhadra Aspiration Prayer. It is perfect in every way. There is simply not one sentence – in fact, not one word or even one syllable – that is not a Buddha speech. (Unless, of course, it has been wrongly interpreted or written in some way).

當然,所有經教、佛法都是佛語的例子。它們是圓滿的,因為它們沒有包含利己的動機、或希望有回報。它是純粹的給予。它是真正的分享。
Of course, all of the sutras and the teachings of Buddha are examples of Buddha speech. They are perfect because there is no self-interest, agenda, or expectation of something in return. It is pure giving. It is genuine sharing.

回頭說佛語的特質。重要的是要先研究一下一段說話是否有益。談論天氣,(除在某情況下),不顯得特別有益。若果一段說話是有益、有用的,便值得我們研究。若不,我們不需再費神。明白說話的前文後理是重要的。有些說話在某情況下有益,在某情況下沒有。反之亦然。重要的是反思我們能多控制自己的說話、思想和行動。為人有多沉著。
Going back to the characteristics of Buddha speech, an important question to ask is if something is beneficial. Speaking about the weather, for example, may not be particularly useful (except in certain circumstances). If speech is beneficial, if it is useful, then it is worth considering. Otherwise, it may be better to leave it. Understanding the context is important, as some things may be beneficial in some cases but useless in others, and vice versa. It is also important to consider how much control we have over our speech, thoughts and actions – how much composure do we have as an individual?

有時候,我們可以在不同的題目上發表。可能是關於天氣、繪畫、烹飪、烤餅、體育 。總之是有益便可。什麼也好,沒關係。
There are times when one can engage in various speeches, engage in various topics. Whether it is talking about the weather, painting, cooking, baking, sports – whatever – it doesn’t matter so much, as long as it is beneficial.

但說話怎樣才為之有益?從佛學的角度,“有益”這詞語包含兩種意義:利益此生、及來世。有益的語言能助我們得到解脫,隨後正遍知。
But what does it mean for speech to be beneficial? From a Buddhist point of view, when we use the term ‘beneficial’, it often refers to two things: beneficial in this life and the next life. Beneficial speech will help us reach liberation and then gain Samyakasambuddaya.

如果能利益他人,我們甚至可以說一些(表面上)無聊的說話。也可以吹口哨、哼歌之類。總之,有益便行。有些人可能喜歡哼歌。這可能是他們的習慣、他們熱愛的、能令他們有愉快的一天。如果,一天不哼歌,便會令他們不快。可能引致失眠,或做噩夢。對這些人,可能跟他們一起哼歌,以作鼓勵,能幫助他們證得解脫及正覺。一起哼歌能令你更加靠近這些人,直至你與他們熟悉到能開始對話的地步。是,明白說話的前文後理,和怎樣能真正利益他人是重要的。
So if it helps an individual and others, we can engage in seemingly pointless speech. We can whistle, hum, whatever – as long as it is beneficial. Maybe, for some people they like to hum – maybe humming is their hobby! Maybe it is their passion, maybe it is the thing that really makes their day. If they are not able to hum that day, for them it is a bad day. They may not be able to sleep properly, they might have nightmares. For someone like this, it might be helpful to encourage them by humming along with them, to help them reach liberation and enlightenment! You hum a little and you get closer, when you hum twice even closer, and a little more to a point where one can maybe have a conversation! Yes, understanding the context and what is truly beneficial is very important.

妙境佛學會 NEW HORIZON BUDDHIST ASSOCIATION