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

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。

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。

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!

佛陀的意向

Buddha main purpose佛陀的意向在于他在世時的生活方式 - 他做任何正面的行為都是教導眾生的例子。他的生命就是他的啟示。如果我們真的認同和賞識這一點,我們應該在自己的生命當中盡量跟隨和應用佛陀的用意 。我相信這是會令到他(佛陀)歡喜的一件事情。

Buddha’s main purpose lay in the way in which he lived his life – whatever positive examples he could pass on. His life was his message. If we truly appreciate this, and at least aim to follow and apply this purpose in our own lives, then I think this is something that he would have liked. 2016-04-02

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“心”

“心”本身是沒有煩惱存在。 但是,有時候我們的心會不知不覺和無知地跟隨著因果和煩惱而走。 所以我們要尋找別的方式去了解‘心’ 的本性。 然後慢慢地我們亦會明白有關因果和煩惱的實相,和它們示現的慣常模式。 我們認知的越多,就越來越明晰。 一段時間過後,我們可以達到一個境界是再沒有任何障礙需要清除。 那時候我們的心就得到解脫或證悟。這個就是明晰的心的解釋。

“the Mind”
The mind itself is essentially free of kleshas or disturbing emotions. However, from moment to moment, by not realizing this, then the mind naïvely follows after the karmas and kleshas. So that’s why we have to find other means to understand the nature of the mind. And then slowly, slowly we understand the facts about karma and kleshas, and their habitual patterns. The more we know, the more clarity we gain. So then after some time, we will reach a point where we have no more obscurations to clear. That’s when that mind is then liberated or enlightened. This is what we mean by clarity of mind. 2016-03-30

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。)

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講座:在一座巴士中的入菩薩行論

講座:在一座巴士中的入菩薩行論
時間:四月十一日, 星期一 ,晚上7:30 地點:本中心
講者:寶僧法師

內容簡介:大部分自稱沒有時間修行的城中人,都或多或少地有著一趟又一趟在巴士(或其它交通工具)中疲倦且無聊的時間,足夠讓我們將寂天菩薩的入菩薩行論修上至少一遍(又一遍)。從上車開始,到落車結束。

這麼貼近生活的講座,請大家勿失良機,踴躍參與。

法師自我簡介:人生中有十年在雪山,在森林,在各種佛學院;人生中另外有十年,從復旦大學,到University of Leipzig。在西藏,人家稱我漢喇嘛;在香港,有一次在給夏瑪仁波切翻譯時,曾志偉對我說:喇嘛,你的廣東話說得真好。

非暴力及慈悲心 Non-violence and compassion

非暴力及慈悲心 – 聖者大寶法王泰耶多傑所發的特別訊息:

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

親愛的法友,

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

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

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

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

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

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

喬達摩佛說過:[一個能帶來和平的字,更勝空洞的千言萬語。]

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

在這天,我向你們的寶貴心識呼籲,請分享帶來和平的說話、把和平帶給眾生。

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

尋找自由 Finding Freedom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

如果坐下來認真的想,會察覺我們沒有能力去控制很多東西,會覺得多麼無能。

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

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

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

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

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

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

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

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

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

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

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

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

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

得到自由,先要馴服身、語、意。做到這一點,會發覺得到的自由度遠在意料之外。

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

這樣來說,馴服不是限制自己。馴服自己相反會帶來自由。

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

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

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

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

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

第一世夏瑪巴 堪竹札巴僧格(Khedrup Drakpa Senge) (1284年 – 1349年)

 

shamapa-1a shamapa-1b shamapa-1c

當所有人性的缺點竭盡時的大菩薩 ( maha-bodhisattva ) ,便是佛陀 ( Buddha )。衪潛在清淨的心現在以沒有區別的利益能量向前閃耀地散發著。奇跡地,所有輪迴轉世也受到衪的祝福。第三世噶瑪巴的主要弟子「堪竹札巴僧格」正好便是這樣的大菩薩。第二世噶瑪巴「噶瑪巴西」( Karma Pakshi ) 曾預言:「未來的噶瑪巴將以兩種色身( Nirmanakaya ) 示現」。這些神奇的人類形態不可被認為是一個有區別及可分割的本體;亦不可被視為完全無關的實體。這是因為在絕對清淨的心下,他們是不能在數量上被量度的。不是一個,也不是二個。在絕對清淨的心下,他們顯露出無窮無盡的能力去幫助於輪迴轉世裡掙扎的眾生。對於那些以究竟覺悟為抱負的眾生,他們便是那些眾生光明的啟示。

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噶瑪巴根據他所持有的黑寶冠,複製了一頂紅寶冠,賜予「堪竹札巴僧格」。這是一個代表著他們是完全相等的象徵。因為這名模範弟子在各方面也與他相同,其卓越的證悟與成就,與噶瑪巴本人無異無別。

噶瑪巴本人所擁有的那頂黑寶冠,乃根據他那頂神祕的王冠所複製。那神祕王冠由天空上空行母( Dakinis ) 的頭髮所編織而成,是空行母基於敬愛而贈送予噶瑪巴的禮物。這頂在噶瑪巴頭頂上空掛著的王冠正是一個象徵著他完美心靈的無形印記,只有那些擁有異常絕對清淨的心的眾生才能看得到。噶瑪巴亦頒授「夏瑪巴」的稱號予「堪竹札巴僧格」,意指紅寶冠的持有者。《賢劫經》( Good Kalpa Sutra ) 記載,釋迦牟尼佛曾如是授記:「於未來際,將有一位頭戴紅寶冠的大菩薩來到受難的眾生面前,帶領眾生出離輪迴的迷惑及痛苦」,紅寶冠「夏瑪巴」應證了佛陀的這項預言。

這位以菩薩示現的佛 ( Tathagata Ko-ncho Yenlak ),於西藏亦被稱為紅冠噶瑪巴。第一世夏瑪巴是個天賦異稟的孩子,在非常年幼的時侯,便很明顯地表現出其不凡的心性特質。未有那麼明顯的是他擁有的天賦千里眼。從空行母之處,他領受到金剛乘的法教,而這位空行母的示現,唯有他能見到。而在他所獲得的教授中,多傑帕母【金剛亥母】( Dorge Pamo﹛Vajra Varahi﹜) 的法要最令他感到相應。

除了他自己的上師第三世噶瑪巴外,他向當時不少過五十位偉大的上師、成就者 ( siddhas )及譯師修習。由此他確實地精通於佛教的所有方面。作為不信者當中無可爭辯的佛教擁護者,他全面運用辯論藝術中的實踐技巧;在此過程中,他對佛教法教的理解逐漸加深。 由於他持續地對法教有更深理解,因此他在去除懷疑和誤解方面表現得更加熟練。他的作品包括有關密續及經藏的文本,例如般若波羅蜜多( Prajnaparamita )之論釋。

他晚年時,如上師預示,獻身於閉關實修。他在祖普寺 ( Tsürphu )、乃囊寺 (Nehnang ) 禪修的時間超過20年之久,同時將法教傳授給捨棄世俗而追隨他的人們,啓發他們走向究竟證悟之大道。

他透過那諾六法 ( The Six Teachings of Naropa ) 的實修,而引領了那些徘徊和迷失於中陰者到諸佛的淨土。

 

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