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)

 

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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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第二世夏瑪巴 卡卻旺波夏瑪巴 (Shamar Khachö Wangpo) (1350年 – 1405年)

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第二世夏瑪巴擁有能憶記過去世教法之能力,並於三歲時便能教授教法。這位被公認及公開宣佈自己為夏瑪巴轉世的小靈童於六歲時被第四世噶瑪巴「洛佩多傑」 ( Rolpe Dorje ) 認證,第四世噶瑪巴並為他舉行陞座大典。就如過去世及未來世一樣,夏瑪巴在適當的時間接受修行受戒之任命,並嚴守沙彌戒 ( Pratikmoksha Vows ) 及菩薩戒( Bodhdisattva Vow )。第二世夏瑪巴於噶瑪巴座下領受了實修金剛乘灌頂 ( Authentic Vajrayana Empowerment ),藉以了悟洞察一切現象的真實本質。他亦從噶瑪巴領受了大手印教法 ( Mahamudra )、那諾六法 ( The Six Teachings of Naropa ),以及依據噶舉傳承 ( Kagyu Lineage ) 最深奧的指示由上師密切及直接地傳遞給弟子珍貴的【口耳傳承的秘密教法】( Whispered Transmission )。

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此外,夏瑪巴也跟隨多位偉大的上師和成就者學習經藏和密續。他為自己的修行處處定下要求,為熱切的追隨者設下一個很不容易被跟隨的步伐,並且同時促使那些比較怠惰的心變得更用功。至於夏瑪巴自己,一位於很久以前已經達至究竟覺悟者,在那裡,他還有甚麼更多的可達到呢?

夏瑪巴很擔憂,於未來心靈衰落的時代,世人的信心不足及修持彿法的能力減退,可能會令口耳傳承的秘密教法無法完整無缺地保留及流傳至後代。他向歷代傳承祖師 ( Lineage Gurus ) 與守護口傳教法的所有空行母 ( Dakinis ) 祈願,懇求允許他將精要的教法記錄成文字。在一次清楚的禪觀中,歷代傳承祖師與所有空行母一致同意了他急切的祈求, 其條件是,嚴禁教法落入那些主要為追求世俗利益者的手中。於是,夏瑪巴將教法撰寫下來。這些教法是第二世夏瑪巴遺留下來八部著作中的其中一部。

在一場慶典中,第四世噶瑪巴將紅寶冠賜還第二世夏瑪巴,並提起第二世噶瑪巴「噶瑪巴西」 ( Karma Pakshi ) 曾經預言:「未來的噶瑪巴將分別以兩種色身 ( Nirmanakaya ) 示現。」跟著,第四世噶瑪巴宣諭:「你就是其中一個示現,而我是另外一個。因此你我的責任是同等的,亦即維繫噶擧教法傳承的永續無斷。」噶瑪巴正式任命夏瑪巴為他臨時及教規上的代表。

第四世噶瑪巴圓寂之後,第二世夏瑪巴紹繼為噶擧教法傳承持有者,認證了第五世噶瑪巴,為他舉行陞座大典,並在充分的時間內將完整珍貴的教法傳授給第五世噶瑪巴。

第二世夏瑪巴有很多信賴的弟子。其中,「索渥利佩拉德」( Sokwön Rigpe Raldri ) 後來便成為第六世噶瑪巴的上師之一。

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第三世夏瑪巴 丘波依希(Shamar Chöpal Yeshe) (1406年 – 1452年)

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當夏瑪巴只是五個月大的嬰兒時,已能毫無困難地辨認出前世夏瑪巴身邊的喇嘛,亦暗示了他就是他們一直期待的夏瑪巴轉世。一年後,在喇嘛們的誠邀下,夏瑪巴回到一所夏瑪巴的寺廟—塔榭 ( Takse ) 。在那裡,兩位偉大的學者,「貝諾祖仁」 ( Payül Chözang ) 和「旺竹巴」 ( Wön Drakpa ) 成為了小小夏瑪巴的監護人。直至八歲那年,年幼的夏瑪巴遇見噶瑪巴。之後,夏瑪巴便跟隨噶瑪巴一段很長的時間,在這段日子裡,噶瑪巴傳授了所有噶擧教法 ( Kagyü Teachings ) 予夏瑪巴,裡面包括了許多灌頂 ( Empowerments ) 和儀軌 ( Ritual Readings )。而在傳授教法予夏瑪巴時,噶瑪巴亦同時一併給予夏瑪巴傳法的許可。

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由於夏瑪巴擁有的超凡洞察力,他的名聲迅速傳播到中國的土地上。當時中國的皇帝是第五世噶瑪巴其中一名弟子,他十分好奇想知道自己過去世的種種細節,而夏瑪巴在這方面的能力正是箇中翹楚,加上前一世的夏瑪巴曾經是第五世噶瑪巴的上師,即上師的上師;因此他強烈盼望能與第三世夏瑪巴建立更親近的關係。他派遣使節遠赴西藏,並帯著由純鐘銅精心打造的一尊佛陀的佛像和一尊多傑羌 ( Dorje Chang ) 聖像,送給夏瑪巴,以表示他真誠的虔敬心。在夏瑪巴回覆的感謝信裡,夏瑪巴提醒這位強勢的管治者:佛法的根本原則是慈悲,而他應該常關注人民的福祉。

之後,當夏瑪巴成為了噶瑪巴在貴坡 ( Kong Po ) 和西藏南部其他省份的代表時,他見到人民的心靈需要,而同時這種管治者基本應有的原則亦嚴格地被遵守。

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第四世夏瑪巴 確吉札巴夏瑪巴(Shamar Chokyi Drakpa Yeshe Pal Zangpo) (1453年 – 1524年)

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第四世夏瑪巴誕生於藏東康地 ( Kham ) 翠秀省 ( Treshö province ) 的康瑪 ( Kangmar )。他降生時出現許多瑞兆,當地寺廟根據他們本身的期望,對這些瑞兆各有不同的解讀。有的認為這必然是他們期待已久的噶瑪巴降世了,有的則傾向於相信是夏瑪巴降世,也有人認為是其他大成就者 ( Mahasiddhi ) 的降世。七個月過去了,各種說法越來越多,但是沒有得出結論。這位年幼仁波切 ( Rinpoche ) 受到正式的邀請,前往度母瑪寺 ( Tara Kangmar Monastery )。

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在那兒,許多書籍陳列在他的面前供他選擇,他只拿取噶瑪巴的著作。決斷力不足的人認為這個現象顯然是噶瑪巴返回人間的跡象,僅靠這個簡單的測試,便武斷地將認證轉世這等嚴肅的事下了定論。從那之後,年幼的仁波切便留在寺廟之中。次年,第六世噶瑪巴「東瓦董登」 (Tongwa Dönden ) 也降世了。噶瑪巴四歲時,展開一次經西藏的大規模弘法之旅,其間,他抵達藏南的隆竹貢寺 ( Lhündrup Gön Monastery ),該寺與札康瑪 ( Dra-Kangmar ) 相距不遠。夏瑪巴的弟子在札康瑪一直期盼等候著他們的上師回來,但是並未等得到。這些人來到噶瑪巴面前,努力回憶上師圓寂的情形,並說前一世夏瑪巴最後的遺言提到了「札康瑪」,那應該是他下一世降生之處的地名。噶瑪巴向他們保證,他們的上師的確已經降生了,但是在遙遠的翠康瑪 ( Tre-Kangmar )。這些哀傷的弟子們明白到在他們的緊張下,混淆了「翠」和「扎」這兩個字。這群變得歡天喜地的弟子,立即籌備迎請他們的上師返回久侯的寺廟裡。但噶瑪巴告訴他們不應如此,而是應該由噶瑪巴本人親自前去,以符合夏瑪巴回來的正式慶典禮節迎請他。

當弘法隊伍抵達翠秀省時,噶瑪巴經已七歲了。他在康瑪附近紮營,進行閉關,同時派遣他的隨侍喇嘛前往去迎請夏瑪巴。這位擁有卓越悟性博學的喇嘛不是別人,正是第一世嘉察仁波切「巴究敦珠」( Paljor Döndrup, the 1st Gyaltsab Rinpoche ),後來也成為夏瑪巴的上師之一。當噶瑪巴和夏瑪巴見面時,兩人之間的緊密長久的聯繫重新銜接上;以世俗關係的說法,這猶如父子歡喜相會。噶瑪巴為年幼的夏瑪巴命名為「確吉扎巴」 ( Chöji Drakpa Yeshe Pal Zangpo ) ,並將紅寶冠賜還給他,為他陞座。

他們一直相繼地成為對方的上師。噶瑪巴提議,從此以後,他們兩人並肩在西藏不同的地區弘揚佛法,夏瑪巴留在南部的貴坡 ( Kongpo ) 地區,而噶瑪巴本人則前往藏東的康地 ( Kham )。

數年後, 兩位又在翠秀康瑪 ( Treshö Kangmar ) 聚首。夏瑪巴向噶瑪巴獻上供養,噶瑪巴欣然將大手印教法 ( Mahamudra )、那諾六法 ( The Six Teachings of Naropa ) 和許多噶舉傳承的教法傳授予夏瑪巴。

夏瑪巴成為偉大的學者,並且因為精勤實修而聲名遠播。無論是噶瑪巴、嘉察仁波切,或是任何一位偉大的上師、學者傳授給他的教法,他都努力修習,立下堅忍修持的卓越典範。

第四世夏瑪巴將佛法遠弘至不丹 ( Bhutan ),時至今日,不丹南部仍有一座由夏瑪巴所建立的寺廟,即使年代久遠,依然屹立穩固。一方面是證明當年的建造工藝精良完善;同時,這座寺廟也被視為一個擁有夏瑪巴永恆加持力而不能磨滅的標記。

由於藏民的堅持要求,第四世夏瑪巴成為西藏中部統治者達十一年。他嚴謹地依據佛教的法則去管治國家。然而,對他來說,佛法才是最重要的。他精進於聞思修,並從未忽略他的修行戒條,因此亦完全地達至佛陀教法持有者的三重責任。

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第五世夏瑪巴 袞秋顏拉夏瑪巴(Shamar Köncho Yenlak) (1525年 – 1583年)

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嘎登空薩 ( Gaden Kongsar ) 是個在西藏很小而毫不起眼的貿易地方,位置處於藏印邊界的北面,那兒的獵人有時會以生皮換取顏料,塗在他們赤裸的身上。 人們對他們知道得很少,儘管沒有絲毫惡意,仍不免稱他們為野蠻人。事實上,該地是一處靈地,有座舍利塔供奉著岡波巴大師 ( Gampopa ) 的牙齒。而第四世夏瑪巴選擇了這個地點為轉世之處,使得這個地方更為神聖。

夏瑪巴誕生時正值寒冬,但在雪中竟有百花齊放的禎祥之兆。才剛降生,嬰兒便坐起來口誦「阿吽」( Ah Hung ) 三次,表現得遠非人們所能形容。這個舉動很自然地表現出嬰兒的無生本質,因為「阿吽」之語揭示了每一個現象的無生本質。

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當夏瑪巴兩歲時,噶瑪巴來到貴坡 ( Kong Po ) 地區的嘎登空薩的鄰省蔡利 ( Tsari )。夏瑪巴這才與噶瑪巴見面。噶瑪巴歡喜地張開雙臂擁抱充滿喜悅年幼的仁波切 ( Rinpoche ),滿心高興地叫: 「夏瑪巴便是這樣回來了!」 噶瑪巴將夏瑪巴抱在腿上,剪下他的一搓頭髮,作為他將來出家的第一步。

噶瑪巴為夏瑪巴賜名「袞秋顏拉」( Köncho Yenlak ),並在陞座大典上賜還夏瑪巴所持有的紅寶冠。

夏瑪巴十二歲之前一直留在噶瑪巴身邊學習,領受了那諾六法 ( The Six Teachings of Naropa )、大手印教法 ( Mahamudra ) 和噶舉傳承的其他許多教法。

據說,第八世噶瑪巴有兩個傑出的弟子,其中一位是楚拉稱瓦 ( Tsukla Trengwa ),亦即第二世巴渥仁波切 ( Pawo Rinpoche ),而另外一位是夏瑪巴。夏瑪巴是一位如太陽般的弟子,精進於聞思修,並大弘佛法。他孜孜不倦地向每一個層面推進,為求更能深入了解佛法,包括建造佛寺。當第八世噶瑪巴圓寂,一封由噶瑪巴遺留下來精確的預言信件,大大減輕了那重大及艱巨認證轉世的任務。

第九世噶瑪巴由他的根本上師夏瑪巴認證,並由夏瑪巴為他主持陛座大典。作為噶舉傳承及教法的持有者,夏瑪巴將所有教法傳給年青及善於接受的噶瑪巴。

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