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” – 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.

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.

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.’

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。

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.

第十七世大寶法王聽列泰耶多傑 – 對信眾問題的回應 – 2013.11.01

問題：

法王陛下，請問對著因癌症臨終的母親，我應該說什麼，和怎樣幫忙？

聖者大寶法王的回答：

在這種困難情況，無論是癌症，還是其他疾病，我相信只能提供一樣東西。其實，我們不單可以在困苦時提供這東西，還可以在平常提供。這是什麼？它是我們內藏的品質。

在閣下的情況裡，精神支持是無價的。它是最好的，比任何其他物件都更珍貴。在這時刻，任何了不起的物質也沒用。在這時刻，任何權利、名譽、財富都無所謂了。但簡單的精神支持，便非常受用。它是一切。尤其這種支持來自親友，更加容易受落。
當然有些情況，當一個陌生人給予支持，也會有幫助。但在閣下的情況，最好是用時間及精力去給予精神上的支持。就算有困難，也要在病人面前表現你是妥當、堅強和自信，這是有利的。要以言語及行動表現對各樣事情也有信心。

我想，有些情況，病人或許會復原。就算不能復原，他們也能以較平和的心情走過這段路。

是。在這些是佛法能給予的幫助。

His Holiness Karmapa Thaye Dorje responds to disciple’s question – 1.11.2013

Question:
• Your Holiness, what to say and how to help my Mum who is dying of cancer?

His Holiness Karmapa Thaye Dorje’s response:

‘I believe that when anyone is in this kind of condition – be it cancer or any other form of illness – in these difficult moments, I think there is only one thing that we can provide. In fact, we can provide this, not just during difficult times, but also when things are seemingly alright. What is this thing? Our countless inner qualities.

Now, in this case, providing emotional support is priceless. It is the best – there is nothing of greater value. At such a moment, whatever amazing things we can provide materialistically, will not help at all. At such a moment, power, fame, material wealth doesn’t matter – instead that simple gesture of emotional support goes a long way. It is everything. This is particularly true when it comes from someone whom you know, for it is easier for the recipient to accept.

There are cases, of course, when a stranger gives that kind of support, and this also helps. However, in the case of the person asking the question, I think the best thing you can offer is the time and energy to give emotional support. Even if it is challenging, it may be beneficial for you to appear and express in front of the patient that you are alright; that you are strong and you are confident – confident that everything will be alright – and then of course also express this through verbal and physical gestures.

And then I think there are some cases where the patient may become cured. But even if they don’t, at least they will be able to go through that journey in a much more peaceful manner.

Yes, these are the things that the Buddha dharma can always provide.’

第十七世大寶法王聽列泰耶多傑 – 對信眾問題的回應 – 2013.10.24 – K.I.B.I., 新德里

問題：

在靈性的修持當中，是否必須有上師的正確指導？還是，如果對自己的修持有信心，我們能夠獨自修行？
如果認識自己是所有知識的開始，並且所有的答案都能夠往內尋，那為什麼找一個上師是那麼重要？

聖者大寶法王的回答：

我們全都有與生俱來、不生的品性。在佛學角度而言，這並不代表我們已經得到正覺，而只是說在每一個人都有這種潛能的種子。這是固有地存在的。

要真正坐下，然後告訴自己是與生俱來地清淨及得當，這可能有困難。雖然，在心識平和的霎那間，或許能與這些真諦聯繫。但如果我們覺得難以接受這種真諦、當處於困難中、或懷疑自己，那便是需要上師領導我們的明顯象徵；需要上師表明、解釋及教導我們真諦是什麼，它是怎樣的。
至於是否需要上師的問題，我們不需要到世界的盡頭去找答案。我認為在此時此刻就有答案。我們只需有問自己是否有這種潛能；能否真正明白真諦。或反過來問：我知道心識的本質嗎？我明白這宇宙和各現象嗎？

因此，我們需要正確的輔導。當然，又會產生很多問題，例如怎樣去找正統的上師、怎樣辨別正確的道路、等。去解答這些問題，我覺得應該留意上師的基本品格。在評核時，我們應當要清晰，即不情緒化。無論小乘或大乘，上師也應具有某種標準、或基本的品格，才能指導他人。

His Holiness Karmapa Trinley Thaye Dorje – Response to disciples questions – 2013.10.24., K.I.B.I., New Delhi.

Questions:

• Is it necessary to practice the spiritual practice only under proper guidance by a teacher, or can we start on our own if we have faith in what we do?

• If the beginning of all knowledge is to know yourself and we have all the answers within ourselves, why is it so important to have a spiritual teacher?

His Holiness Karmapa Thaye Dorje’s response:

‘We all have innate, unborn qualities. That is not to say that, in a Buddhist sense, we are already enlightened, but the seed of the potential is already planted inside each and every one of us. It is inherently present.

To really sit down and tell ourselves things, such as, ‘I am inherently pure and decent,’ can be difficult – although we can relate to these truths during unemotional moments. But If we have a hard time accepting these truths, when we are in crisis and have doubt in ourselves, then this is a clear sign that we do need someone to guide us; someone to show us; someone to explain and teach us what it is, and that it is like that.

In terms of the question of whether we need a teacher or not, it is not that we have to go to the end of the world to really find the answer. I believe it is right here, right now, we can just ask ourselves individually ‘do we really have the potential or not?’, ‘do we really understand the truth?’ Or, we can change the terms by saying ‘do I know the nature of mind?’, ‘do I know the universe and phenomena?’ and so on.
For this, we may need proper guidance. And then of course, there comes many questions such as ‘how to find an authentic guide?’ and ‘how do we know that that is the right path?’ and so on. But for that I think it is important to focus on the basic qualities of the teachers or guides, and also use our own basic qualities to assess with a good degree of clarity, i.e. without emotion. So, whether Theravada teacher or Mahayana teacher, there are certain standards or certain basic qualities that he or she should require in order to guide.’