大宝法王开示（转贴）

只管耕耘

来源：噶玛噶举中国论坛

原文连接：噶玛噶举中国论坛→噶玛噶举社区 → 噶玛噶举主论坛。
                  阿尼强帕的笔记系列。

完整的内容见该版面内的  “第七世大宝法王开示、亲撰仪轨、作品、小故事总集：《观世音. 噶玛巴》电子书”



[center]大宝法王开示[/center]


                                                                                             ---阿尼强帕的笔记


    以下的开示是一位在印度长年学习佛法的阿尼提供给本站的英文笔记，由[噶玛噶举中国论坛：www.karmapa-chinabbs.com ]翻译、整理、校对，供养大家参阅，愿来自尊贵法王的每一字一句都将启发与指引我们。



英文笔记提供：阿尼强帕
中文翻译：噶玛噶举中国论坛
翻译义工 Dorophy101



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一  去除嗔恨心的方法



2005年5月21日星期六
于印度达兰萨拉上密院
Saturday  21st May, 2005.
Gyuto Ramoche Monastery, Sidhbari, Dharamsala. India.



    缘起：尊贵的法王慈悲，在今天口传了观音六字大明咒及其修持仪轨。
    Firstly due to His great compassion he gave the oral transmission of the Chenrezig mantra and sadhana.

    了解接受与传授观音法门口传的原因和目的，是非常重要的。明显地，人类与其它各道众生相比，被赐予了更多的才能，因此人身是非常弥足珍贵的。我们都拥有为我们自己带来快乐和幸福的潜质，继而我们能够为其它众生带来快乐，然后我们也将会拥有一切的善缘。一般来说，我们总是忙于追逐世俗的一切事物。无论如何，一个人不可能为了他人的生命而设定自己的目标。每一个众生都有着他们自己的职责与任务。我们生命的意义就在于找寻快乐，每一个生命皆是如此。我们是如何得出这个结论的呢？很明显是根据我们的心态：我们的思维方式和我们欲求的方式。与每个众生各自的本性无关，每一个人都有着共同的态度与渴望，那就是寻找快乐，去除痛苦。得到快乐、去除痛苦其实是每一个众生共同的愿望，但人类却有着特殊的离苦得乐的潜能，而且与其它众生相比，人类对离苦得乐有着经久不衰的决心。假如我们能够了解生命的本质就是寻获快乐，那么我们就有了一个更好的角度去了知我们的生命是否具有意义。生命可能会因为你的上师或父母的指引而变得有意义，又或者因为你自己独特的思想而具有意义。
    It is very important to understand the reason and objective for receiving and giving the transmission of the practice of Chenrezig.  It is evident that all human beings are gifted with aptitude in comparison to other beings  and that this human life form is very precious.  We all have the potential to work for the happiness for ourself and also for others but for the later, we must have all the favourable conditions as well.  In general, we are always very busy running after everything.  However, it is not possible for an individual to set objectives for another person’s life.  Each individual has their own responsibility and duty.   The meaning of our life is to look for happiness.  This is relevant to all of life.  How we come to this conclusion, that the meaning of life is to find happiness, is evident from our attitude, the way we think and the way we aspire.  Irrespective of the different natures of individuals, every human being has one common attitude and aspiration, and that is to find happiness and overcome suffering.  The wish to find happiness and to overcome suffering is common to all beings but human beings have a special potential to overcome suffering and to meet with happiness.  They also have a long-standing determination for meeting with happiness compared to other beings.  If we understand that the essence of our life is to find happiness, then we are in a better position to know if our life is meaningful or not.  Life may become meaningful through the guidance of your teachers, parents or through your own individual thinking.

    首先，生命中的内在渴望就是寻找快乐，了解这一点非常重要。如果你的心态与寻求快乐相违背，那么生命将会变得毫无意义。另一方面，为了使生命有意义，最重要的就是要造作能够带来快乐的善业。为得到快乐，我们要寻找正面的、积极的善因，例如非暴力或是能为人们的心灵带来平安喜乐的善因。相反地，如果造作了不善业，则会使我们寻找快乐、成就具义人生的希望落空。我们所指的生命之中的潜质就是：仁爱、慈悲和非暴力。为了在我们内心植下仁爱与慈悲的种子，很重要的一点是要了解：仁爱与慈悲的反面即是烦恼染污，这些烦恼染污会阻止我们发展仁爱与慈悲。与仁爱和慈悲相反的情绪就是贪、嗔、痴。说到嗔恨心，我想和大家分享我所知道的一些事情，我觉得如果想增加教授的效果，讲故事会是比较有用的，也许这样能够使重点更加清晰。
    Primarily, it is important to understand that the inner aspiration of our life is to find happiness.  If your attitudes are opposed to finding happiness then life will be meaningless.  On the other hand, to make life meaningful, it is important to engage in activities that will produce happiness.  In order to find happiness, we must look for positive causes like non-violence or causes that are peaceful and appealing to one’s mind.  If instead we engage in impure causes then this will empty our aspiration to find happiness and make life meaningful.  In our life, the positive qualities we are talking about are loving kindness, compassion and non-violence.  In order to cultivate love and compassion within ourselves, it is important to understand that the opposite to love and compassion are the emotional defilements.  These prevent us from developing love and compassion.  The opposites to the emotions of love and compassion are desire, hatred and ignorance.  Here, related to hatred, I have a few things to share with you.  I feel that it might be of some help if I try to highlight the talk through a story.  This might bring the point across more clearly.




二  审视嫉妒



2005年5月28日星期六
于印度达兰萨拉 上密院
Saturday 28th May, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.



    （在此次开示之前）首先尊贵的法王传授了观音修持法门的仪轨。
    At first  His holiness gave the oral transmission of the practice of  Chenrezig.

    应该在对那些曾经做过我们的母亲或者亲人的众生长存关爱的同时，常怀一种慈悲的态度和利他的心愿，这是我们需要去强化的修持，因为如此会有助于我们克服生命中很多的障碍。
    Holding an attitude of non-violence and wishing to benefit others whilst bearing affection in one’s heart for all beings who have been our mothers and are our extended family, are practices that we need to make very powerful because they will help us to overcome many of the obstacles in our lives.

    当前，我们世界上有着各种状况和障碍，这些都使得众生的痛苦、烦恼频繁地生起，痛苦和烦恼限制了我们帮助他人的意愿。特别是贪婪和嫉妒，它们是最具破坏性的。嫉妒，就好象一个人在另一个人身上种下了不和谐的种子，所以你不能在别人的快乐中得到享受。你总是希望别人不如你，依赖你，不是你的对手，这就是嫉妒之因带来的结果。
    Currently, our world has many environmental and other obstacles.  These are causing the negative afflictions to arise frequently within our beings.  These negative afflictions inhibit our intention to help others.  Greed and jealousy are especially most destructive.  Jealousy, for example, plants the seeds of discord from person to person so that you can’t enjoy the happiness of others.  You always wish for others that they be lower than you and dependent on you and not your equal.  This is the fruit from the seeds of jealousy.

    现代人都普遍认为人与人之间要相互挑战或者相竞争，这种观点深植在人们的头脑中。
    These days, it is very common for people to challenge and compete with one another and to hold these attitudes in their minds.

    说到自由，有两种，一种是与生俱来的自由，另一种就要取决于生活状况。我们可能会更习惯于天生的自由，但是当遭遇到环境的限制，这种天生的自由就要有所制约，你才可以在自身和社会之间保持一个平衡。对一位出家僧人来讲，虽然他生来自由，但作为出家人必须严守他誓言中的戒律，否则就会成为被批评的对象。
    As regarding freedom, there are two types, one is inborn and the other depends on life’s situations.  Inborn freedom may be practiced extensively but when it comes to environmental restrictions then inborn freedom needs to be curbed to meet them so that you remain balanced within your self and society.  For example, in the case of a monk, his birth-right is freedom but a monk must remain within the boundaries of his vows, otherwise he becomes an object of criticism.

    在这个世界上，身为人类，我们都在寻觅快乐，尽最大的努力利用我们的自由去追逐快乐，所有人都是如此。如果我们试图阻止别人的这种努力，那是不好的。我们不会阻止自己去寻觅快乐，因此也不应阻止别人这样做。因此，发展正确的价值观是我们每一个人的使命，我们要发展自身，同时也要重视他人的感受。
    In this world and as humans, we are all searching for happiness. We are all making our best efforts to use our freedom to pursue happiness.  It’s the same for everyone else too. If we try to impede the efforts of others then it is not good.  It’s the same for us too, we should not do that to others either.  It is improper.  Therefore it is imperative to develop right values.  It’s the same for everyone.  We need to develop ourselves and value the feelings of others
   
    检视我们为自己寻觅快乐过程的另一个方法，那就是扪心自问我们是否需要依赖生活中的其他人？我们的确需要依赖他人才能获得快乐吗？我们自身的努力是有限的，还要依仗与他人相互之间的合作。
    Another way of viewing finding happiness for ourself is to ask if we are actually dependent on others with whom we are living?  We do actually depend on others to achieve happiness?  Our own efforts are limited and we depend on the mutual co-operation of others.

    这里的重点是，因为我们总在彼此嫉妒和相互比较，因此我们需要停下来，不再用我们的眼和心去在别人身上找错误，不再希望自己比他人更好。一旦你发现事实上他人比你更好的话，你只会嫉妒不已。所以不如好好的审视一下自己吧。
    The main point here is that because of jealousy and competition, we need to stop using our eyes and mind for finding fault in others and wanting to be better than them.  If you see others as being better than yourself then you’ll just get jealous.  So take a good look at yourself!

    这里有一个小故事：
    Here’s a little story:

    过去，在毗舍离（注：佛陀八大圣地之一，佛陀多次在此说法，也是佛陀入灭后七百圣贤重结集处）有一位富人，他经常供养世尊以及世尊的僧团。在那个时候僧侣们会时常生病，因此其它的僧侣就要比平时多走几圈乞求布施。
    In the past in Vesali, there was a very rich man who often made offerings to Lord Buddha and his Sangha.  In those days many of the monks used to fall ill and so the other monks had to go on greater alms round than usual.

    这位富人有一位老女仆，她负责处理这位富人的大部份家务事。这位老女仆渐渐滋生了一种想法：这些和尚们通过某种魔法，蛊惑人们不断地提供更多的布施，从而获得食物，而他们从来就不知道满足。女仆一直这样想着。
    This rich man had an old maid servant who looked after most of the needs of his household.  She started to foster the thought that the monks were obtaining food through some kind of magic that encouraged people to give more and more and that the monks didn’t know when to say enough.  She thought along these lines.

    她并没有意识到因为她的贪婪和吝啬，她开始在僧侣们的身上寻找错误。她对僧侣们愤愤地抱怨着，甚至祈求将来能够投生到一个完全没有僧人的地方！
    She didn’t realize that this was due to her own greed and miserliness that she was finding faults in the monks.  She complained bitterly about them and prayed to be reborn somewhere where there were no monks!

    老女仆邪恶的想法在整个毗舍离城中扩散，甚至传到了女皇的耳朵里。
    Due to her this evil thought started spreading through the whole town of Vesali and even reached the ears of the queen.

    女皇认识了富人的妻子并拜访了她。女皇问道："我了解到在你们的仆人中有一位老女仆，她经常找僧伽们的麻烦，你打算怎么处理呢？”
    The queen was acquainted with the rich man’s wife and went to visit her. She asked, ‘I understand there’s an old maid in your service who is making a lot of trouble for the Sangha. What are you going to do about it?’

    富人的妻子回答道：“世尊到过很多地方，不断地行善，所到之处，为所有人的心灵带来慈爱与平和，甚至包括了安古林马拉（注：安古林马拉，又译：指蔓，注一）。所以我不会把这个老妇人放在眼里的。”
    The wife answered by saying, ‘Lord Buddha has been to many places and is always doing a lot of good deeds infusing loving kindness and peace in every one’s hearts – even to Angulimala!  So I wouldn’t pay too much attention to this old lady.’

    女皇说到：“明天僧伽们会来到皇宫，请邀请那位老女仆也一道过来。”
    The queen said, ‘Tomorrow the Sangha are coming to the palace.  Please invite the old maid to come too.’

    当老女仆进入皇宫，她似乎看到世尊正向她走来。女仆感到很不舒服，试图躲开世尊，但所有的门都关上了，她无路可逃。最后她被逼到了讲经堂，去听世尊向所有的僧伽说法。
    As the old maid entered the royal palace, she thought she saw the Buddha coming towards her. Feeling uneasy, she tried to avoid him but all the doors were closed and she couldn’t run away.  She ended up in the teaching hall listening to the Buddha give a sermon to all the Sangha.

    世尊正在教授菩萨们如何为了获得解脱而舍弃他们的身、语、意，由此众生方可跟循此解脱之道获得究竟大乐。菩萨为了饶益他人而舍弃一切。
    He was teaching that Bodhisattva’s have forsaken their body, speech and mind because they seek liberation so that others may walk the path and find true happiness.  They forsake everything for the benefit of others.

    “我以及我的僧侣们四出乞食，就是为了和每个我们所遇到的人结一个善缘，我的目的是为了利益每一个人。”
    The reason for me and my Sangha to go begging in all directions is to make a positive connection with everyone we meet.  My objective is to benefit everyone.

    老女仆这才明白到，布施不仅仅是为他们提供饮食，僧伽们是在为别人带来利益，而她能够籍此净除贪婪和悭吝。
    Then she began to realize that it is not just a matter of feeding them.  The monks bring many benefits to others and she was able to overcome her greed and miserliness.

    我们所有的人，都应该发展出广大的心量——如虚空般广大——心中充满利他的正念，这样即使我们有诸多障碍，都可以克服。如果我们有的只是自利的狭隘观念，这将会为我们的未来带来麻烦。
    We must all develop a spacious heart – as spacious as the sky – filled with the attitude of benefiting others. Then, even if we have obstacles, they’ll be overcome.  If we have the limited view of only benefiting ourselves then it will bring us trouble in the future.

    注一：“指蔓”(Angulimala)，他杀了九百九十九个人，甚至还想杀死亲母，但被佛陀阻止了他。在佛陀教化他后，他努力地以四力忏罪，最终证得了罗汉之境界。




三  修持仁爱与慈悲



2005年6月4日
于印度达阑萨拉 上密院

4th June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala,  India.



    首先尊贵的法王传授了观音法门的口传仪轨。观音法门就是为了他人的福祉而修持仁爱与慈悲。
    Firstly His Holiness gave the Chenrezig oral tranmission.  The Chenrezig practice is related to love and compassion for the welfare of others.

    对仁爱与慈悲的修持，主要与内心的精神态度有关。那些无益于他人的行为，并不是爱与慈悲的修持。
    The practice of love and compassion is primarily related to the mental attitude that comes from one’s heart.  To do things that have no benefit for others is not the practice of love and compassion.

    对于一个初学者，一个像我们这样的普通人，往往很难理解修持爱与慈悲的真谛。同时，要依赖其他人我们才能够修持爱与慈悲，这是必经之路。
    For beginners, ordinary people like us, it is difficult to understand the true practice of love and compassion.  Also, it is compulsory that we depend on others in order to practice love and compassion.

    假如我们道出的是充满爱与慈悲的言语，我们就可以从这些言语中得到爱与慈悲的力量。
    Therefore, if we recite words that are charged with love and compassion then we gain the power of love and compassion derived from these words.

    根据人们的经验，我们知道言语有一种力量，能够给我们带来强烈影响。例如一些批评性或是无礼的言语就会对我们产生冲击，带来精神上的困扰和负面的情绪。因此，言语是有力量的，假如我们深知那些正面言语的意义并使用它，这会是给我们带来力量和美好体验的特别之道。
    From one’s own experience, we know that words have a power and an impact on us.  For example, critical and offensive words have an impact on us.  They create mental disturbance and negative emotions.  Thus, words have power.  If we recite positive words of power while thinking of their meaning this can empower us in a very special way and give us a good experience.

    在这个世界上有很多种宗教，某一些宗教的神祉有着实体的形象，但总的来说所有的宗教在他们的教授里都会提到某类形式或外相。
    In this world there are many religions.  Some have a physical image of their god but in the totality of all religious teachings they all have some kind of shape or form.

    学习佛法有三种方法——闻、思、修。为了学习佛法，我们可以投入全部的时间去学习所有的知识，但是挑选出什么是最重要的，并通过这些要点净化我们的生命，或许是一个更实际的方法，这一点很关键。
    There are three methods for studying Buddhism – listening, contemplating and meditating on the teachings.  We could devote all our time to learn all that there is to learn about Buddhism but it might be more practical to pick what’s important and let this clarify one’s life.  This is very important.

    通常，每一个个体都是独特的，有着独特的需求，与其他任何人都不一样。当今的世界需要创造一个正面的、平和的、非暴力的社会，这样才能够利益有情，我们需要依靠各种方法来实现这个理想。
    In general, every individual is unique with unique needs, which are different for everyone.  These days the world needs to create a society that is positive, peaceful, non-violent and that benefits others.  We need to rely on many methods to achieve this.

    从佛教徒的观点来看，我们需要发展一颗愿意利他的心，而且有很多方法能够帮助生起此愿心。在各种指引和方法中，观音法门中大悲心的修持，所带来的加持力就是其中之一，就像今天各位所领受到的。
    From the Buddhist point of view, we need to develop a mind which wishes to benefit others  and there are many methods to do this.  Among these instructions and methods is the blessing of the great compassion practice of Chenrezig – like the one you received today.

    我所说的并不是新的内容，对于那些经常来这里的人也许已经了解，但对于第一次来的人，我要说若能够发展出仁爱慈悲的殊胜思想，那将是很好的。
What I’ve said is not new, as those who regularly come know, but for those who have come for the first, it is good to develop the special thoughts of love and compassion.

    为了生起菩提心以利他，我们必须跟循七个步骤。第一步是要认知到我们母亲的极大慈爱所具有的功德。在我自己的生命里，我很明白对我的母亲应该抱有的正确态度。不过当母亲和子女之间的关系出现问题，那些人们也许就不能够了解我的意思。
    In order to develop Bodhichitta for the benefit of others then we must progress through seven steps. The first of these is to recognize the quality of our mother’s great kindness.  In my own life, I  understand having this proper attitude towards my own mother.  When the relationship between the mother and child is troublesome then these people may not understand what I mean.

    所谓"所有众生都是母亲"的概念是什么呢？那就是当众生拥有一种慈悲的感觉，那是母亲才会有的情感。每一个众生都曾经在此时或彼时做过我们的母亲，当然他们也同样曾经做过我们的父亲，所以每一个人都曾经影响过你以及每一个人。一个人要了解和接受这样的信念，他需要相信在此生之前，曾经有过很多过去生。我们之所以能够获得此生以及过去的每一生，都是因为有父亲和母亲的缘故。然而即使是看上去一模一样的双胞胎，他们也会有着不一样的思维构成。
    What is the correct concept of knowing all as being one’s mother?  It is when all sentient beings have the feeling of compassion which is like that of a mothers.  Every sentient being has been our mother at some time or another.  They also must have been our fathers too and so everyone has affected you and everyone else too.  To know and accept this belief one needs to believe in having had lives which have preceded this present life.  We have gained entry into this and each and every other life, via the vehicle of having had a mother and a father.  Yet even identical twins who look exactly alike have different intellectual make-ups.

    曾经有过一些的真实例子，人们可以像看到照片一样地认出他们的前世，或是可以想起曾经在母亲的子宫中的情形，所以我们对于前世的存在不用感到怀疑。
    There are instances of people who recognize their past lives like a photocopy or remember being in their mother’s womb. So we shouldn’t doubt about the existence of former lives.

    总的来说，去记住我们的前生或者回忆起每一生是很难的，因为轮回是无始的，只要去思维每一个众生都曾经做过他人的母亲就行了。
    In general, it is difficult to remember our former lives or to recall each one because they are beginningless.  Think about each individual being taking their turns in being the mother to one another!

    如果你只看当前的情形，很明显不是每一个众生都是我们目前的父母，只有两个人是我们的父母。但是，对于父母的分类有很多种。例如，我们的父母给了我们一个身体，所以就有了生父母，接着我们会有指引的父母——例如我们的上师。
    If you look at your present day situation then it’s obvious that not every sentient beings is our present day mother and father.  We only have two, but there are various ways to classify parents.  For example, there are our parents who gave us our bodies, then there are the parents who provide for us and then there are the parents who guide us – such as our teachers.

    因此，由于相互的依赖，这个世界上的每一个众生都曾经身为我们的父母。我们依赖每一个人，需要和所有人合作，这是一个非常宏观又相关的观念。
    Therefore, due to interdependence, all beings in this world have been and are our parents.  We depend on everyone in totality and need the cooperation of all.  This view is very big and inter- connected.

    既然曾大大受益于众多相识或不相识的众生，我们应该在他们的利益和仁慈中得到启发。而对于我们的父母，光是受其启发是不足够的，这就意味着我们不但要认取是他们把我们带到这个世上的事实，我们还必须感恩于他们在抚养我们的过程中所付出的努力。现在的小孩子们对这一点认识得并不足够。
    Since we derive a lot of benefit from so many known and unknown individuals in this world, we should be aware of their benefit and kindness.  This includes our own parents but this is not enough.  We must also be grateful for their efforts in bringing us up.  This doesn’t mean just recognizing the fact that we are here because of them.  These days children don’t recognize this enough.

    为了加强对父母应有的感恩之情，有很多不同的办法。例如，我们应该照顾好我们珍贵的人身，因为那是父母送给我们的无价之宝，这是我们对父母之爱作出的承诺。他们希望我们能够快乐，因此父母是我们的第一个、也是最好的朋友。有时候父母因为养育了太多的小孩而发现很难付起这样的责任，当代的很多父母都会走家庭计划的捷径。当我们被带到这个世上，如果父母只是丢下我们独自一人，我们可能根本不能生存，我们的父母一次又一次的为我们而牺牲，所以我们应该深爱我们的父母。
    There are different ways of highlighting the gratitude we should have towards our parents.  For example, we should take care of our precious body which is the priceless gift for our parents.  It is pledged to us out of their love.  They want you to be happy.  Our parents, thus, are our first and best friends.  Sometimes parents have too many children and find it difficult to meet this responsibility.  These days many parents use the short cut of family planning. Having been brought into this world, if they just left us on our own then we might not survive.  Our parents have died for us over and over again.  So we should love our parents.

    让我们稍微转换一下话题，如果我们真的是在讨论如何利益他人，那么为什么我们会经常受到他人的伤害和困扰呢？我们应该憎恨那些伤害我们的人吗？如果我们需要依赖他们而得到利益，就像他们也依赖我们一样，当我们受到伤害时，是否应该希望反过来伤害他们呢？什么样的态度能带来最大的利益？是愤恨还是仁爱？如果我们爱他人，其结果就是我们将会快乐。所以发展对他人的爱与慈悲才是更好的选择。
    Just changing the subject slightly, if we are really talking about benefiting others then how is it that we often receive harmful and disturbing causes from others?  Should we hate those who harm us?  If we all depend on others for our benefit, just as they depend on us- if we receive harm from them, should we wish to harm them in return?  Which attitude benefits most anger or loving-kindness?  If we love others, then the consequence is that we will be happy.  So it is better to develop love and compassion for others.

    我们现在说的是我们所有父母仁爱的总集，以及如何自觉地生起这样的思想。虽然有时候，父母对子女不是十分的好，或者子女对父母不是十分好，这给父母或子女带来了各种问题。随后，父母们发现很难再去爱他们的子女。如果这样的情形一代一代地继续下去，那么很可能，爱将会在即将到来的世代里消耗殆尽。爱是需要彼此交互作用的。
    We are talking about the collective kindness of all our parents and consciously creating this thought.  Sometimes however, parents are not very kind to their children nor children very kind to their parents.  This causes all kinds of trouble for the parents and/or the children.  Subsequently, the parents find it difficult to love their children .  If this continues from generation to generation then it may come that love is almost extinct in coming generations.  Love needs to be reciprocal.




四  什么是真正的修持？



2005年6月15日
于印度达兰萨拉 西布哈利 上密院

15th June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.



    世界上不同的精神传统中都存在着某种形式的对神的信仰，我们向神表达自己的崇拜和敬仰。这些神祗或者有着切实的物质形态，或者只是一种抽象的能量形式。似乎大部分的精神传统都会有它们特别的一套神圣的、可供祷告的仪轨或者经文。藏传佛教中，也有着大量的经文、仪轨，经由诸多伟大的精神导师一直传承下来，他们为我们留下了经典和仪轨，让我们去学习和祈祷。
    In all the various spiritual traditions of the world there exists some belief in some form of divinity to whom we express our adoration.  This divinity may be in a tangible physical form or a more abstract energy form.  It also seems that in most spiritual traditions there is a particular set of texts or scriptures which are honoured and offered prayer.  In Tibetan Buddhism there are a large number of scriptural texts that have come down through various spiritual beings who have left them for us to study and supplicate.

    既然在宗教取向上我们都是一致的，我们应该谨记在心的是，我们在精神上的修持应该对我们产生积极和美好的影响。虽然通常，我们的确投入了大量的精力修行，但却只是在外相上看上去很神圣而已。更有甚者，历经多年这些修持都只是影响了我们的外相，却没有对我们的心灵产生真正的影响。我们不应该被这些外相所蒙骗，事实上外相之下缺乏真正的智慧的增长。
    Given that we are all equal in our spiritual inclination, we should bear in mind that our spiritual practices should have impacted on us in a positive and good way.  Often though, it seems that we are just spiritual in our outer appearance and the amount of energy that we actually put into our spiritual practices.  Further, over the years it still seems to be in outer appearance rather than having really made some impact on our minds. We shouldn’t be deceived by these outer expressions that are in fact devoid of true intellectual development.

    有时候，我们外在的修持的确是真实的。通常由于一些特别的外部环境或者外缘，我们会比其它时候更有宗教倾向。但无论如何，如果我们一直在等待有利的环境来激发我们的神圣行为，我们又怎么能够期望会真的变得神圣呢？如果只是一天几个小时的修行，还要视乎外缘如何，那些修持的利益又怎么能够深植于内呢？
    Sometimes its true that our external practices are real.  Often due to exceptional outer circumstances or external conditions that we are more spiritually inclines than at other times. However, if we are always waiting for favourable circumstances to trigger our spiritual behaviour then how can we ever expect to become truly spiritual?  If its just a couple of hours a day and due to external conditions, how can the spiritual values become deeply embedded?

    当我们讨论到精神修持，它应该是指生活中各个方面的神圣而有益的修持。我们的整个生命，每一天都变得日渐殊胜，我们的心态在日常生活中，自然而然会渐渐变得更健康。
    When we talk about engaging in spiritual practices, it should mean that is serves spiritual and beneficial practices in all areas of our lives.  Our whole being becomes spiritual everyday and our mind’s outlook becomes naturally wholesome continuously on a daily basis.

    有一点很重要，应该谨记于心的是：如果只是等待着一些殊胜的环境出现，然后在这种魅惑之下，做某些所谓神圣的行为，这样就好比是沉迷于酒精的状态--当事情变得糟糕，一个人开始喝酒，在酒精的影响下忧虑和麻烦都止息了，但是当酒精的影响一旦消失，平常的真实状况又再一次地出现--这就像是在等待殊胜情况的发生。因此最好能够保证持续的修行，这样才能够在心灵的觉悟和调伏上，带来持续性的进步。精神的修持不应该是偶尔而短暂的。你们的修行应该是负责的、可靠的，如此心灵才可以变得稳定，充满仁爱、慈悲和宁静。
    It is important to bear in mind that simply waiting for spiritual circumstances to arise and then, under it’s spell, doing certain spiritual activities, is likened to indulging in substances such as alcohol etc. When things get rough one drinks, then, under the sway of alcohol the cares and troubles cease but when the effect wares off then once again the daily reality reveals itself.  This is like waiting for special circumstances to arise.  It would be better to maintain your spiritual practices continuously so that there will be constant progress in the mind of awakening and in taming the mind.  Spiritual practice shouldn’t just be once in a while.  Your spiritual practice should be accountable and reliable so that the mind becomes stable in the qualities of love, compassion and tranquility.

    为了使生命变得全然殊胜，你需要把修行变成一个持续的习惯，每日都坚持，尤其是在面临诸多障难和干扰生起时。
    In order for one’s life to become completely spiritual you need to make a constant habit of spiritual practice, maintaining it daily and especially in the face of the numerous obstacles and hinderances that arise.

    我们在修行道路上的主要障难就是：我们相信一种幻相，过于强调我们此生行为的重要性。我们的思想受到这样的禁锢，因而看不到有其他的选择。任何与此不同的观点对我们完全没有作用。
    The main hinderance on our path is the reliance we place in the illusion of the importance of the activities of this life.  We are so locked into this way of thinking that we find it almost impossible to see any other alternatives.  Any other view cannot even make a strike!

    过去所有伟大的上师都曾同出一辞地告诉我们：除非我们能完全地放弃这个幻相，认识到此生的虚幻，我们才能真正认识到佛法的真相。放弃幻相之前，我们无从看到佛法的真相。
    In the past all the great masters in one voice used to say that until we’ve given up the illusion of the reality of the futility of this life totally then we can’t really turn our minds to the reality of the Dharma.  The Dharma until then is completely oblivious to such people.

    但是一开始，我们仍然需要变得非常务实，并尽我们的最大努力进入道。我们慢慢地开始，系统地通过增加越来越多的修行，而逐渐减少世俗的事务。
    Initially though, we need to become very realistic and enter the path as best we can.  We start by slowly and systematically compromising the activities of this life with more and more spiritual practicies.

    同样的，考虑到我们对此生幻相一贯的执着，如果我们试图一次将所有东西通通抛弃，并不见得会为我们的未来带来很好的结果。因此我们需要圆融地处理，每次放弃一点世俗需求，慢慢逐渐地、持续地在我们的日常生活中加入精神元素。

    In the same line, given our habitual pattern of clinging to the illusion of this life, if we try to renounce everything all together and at once then it probably won’t work out well for our future.  We need therefore, to strike a compromise and give up a little at a time thereby integrating truly spiritual elements slowly, gradually and consistently into our day-to-day lives.

    为了在我们的生命中铺下真正的修行之路，我们必须在当下就非常明确：无论我们从事哪一类世俗行为，它们都无法带来任何长久或者究竟的快乐。这就是修行背后显著的本质和意义。我们说真正无伪的修行，不应是随大流之所为，当一个人知道是什么促使他承担起修行的责任时，真正无伪的修行应该是一种全然的喜悦。修行的基础，就是破除对此生幻相的执着——所以，破除它吧！

    In paving the way for true spiritual practice to take place in our lives, we need to be very clear right now that no matter what or in the name of any worldly activity, it can never bring any long lasting or substantial happiness.  This is the striking reality and meaning behind embarking on spiritual practice.  This, so called genuine practice, is not just going along with the flock but generates utter joy because one knows whats impelling one into undertaking genuine spiritual practice.  The basis then, is breaking through the fixation on the illusion of this life……so break through!




五  使生命具有意义



2005年 6 月18日
于印度 达兰萨拉 西布哈利 上密院

Saturday, 18th June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.



    本开示缘起尊贵的大宝法王噶玛巴在之前，授予了观音的口传。
    Due to His great compassion the Karmapa firstly bestowed the Chenrezig oral tranmission.

    如各位所知，观音是一切诸佛及菩萨的化身，他的梵文名字是Avalokiteshvara （注：梵文直译为“观自在”），而他所修持的便是仁爱与慈悲。所有的教派和一切众生，无论任何信仰或者传统都可以修持观音法门，因为这是一个适合所有人的法门。

    As you may know Chenrezig is an embodiment of all the Buddhas and Bodhisattvas.  His Sanscrit name is Avalokiteshvara and his practice is love and compassion.  All religions and all beings irrespective of faith or tradition are free to undertake this practice as it is a practice for everyone.

    今天在此的各位，有一部分人是对佛教感兴趣的，同时也有不是的。但无论如何，我们都有着一个共同的愿望，就是要使此生更具意义，要令此生幸福圆满。
    Among those here today, there are some who are interested in Buddhism whilst others are not.  However, what we all have in common is the wish to make this life meaningful and to be filled with happiness.

    所有精神修持的初衷都是希望生命具有意义、快乐幸福。而对仁爱和慈悲的修持可以使我们实现这个愿望。
    The source of all spiritual practices is the wish to make life meaningful and happy.  The practice of love and compassion accomplishes this wish.

    首先，要了解所有的宗教之所以存在，都是为了帮助人们消除痛苦，为了产生快乐以及令我们的人生更有意义。让生命具有意义并充满快乐对我们来说是最基本、最重要的。无论我们做什么，无论我们的所为神圣还是世俗，如果不能带来快乐和喜悦，那所有的行为都是徒劳无功的。既然我们作出的所有决定，都是基于要令生命更有益和有价值这个目的，那么任何不正确的的决定都将带来相反的后果。
    In general, it must be understood that all the different religions have come into existence as a means to try to help people to overcome their suffering.  They are a means to produce happiness and to make our lives more meaningful.  Making our lives meaningful and filled with happiness is of fundamental importance to us.   Whatever our actions, whether they are spiritual or mundane, if they don’t achieve happiness then all these activities are just useless.  Since we make every decision based upon this objective of making our lives wholesome and meaningful, any incorrect decisions will have serious adverse consequences for us.

    每个人对于如何生活并使生活更富有意义，都有他们自己不同的方法和观点。对于某些人来说，快乐意味着一己的成功，而无需关心他人的福祉。但另一些人则不只在乎自己的幸福，同时还考虑到他人的福祉。
    Each individual has a different approach or mental outlook on how to live their life and make it meaningful.  For some individuals happiness relates to their independence and prosperity with not much concern for the welfare of others.  Other people think of not only their own welfare but also the welfare of others.

    那么，过一种自利的生活或者选择对于他人更富意义的生活道路，孰者更佳呢？这两者有着迥然的不同。
    So is it better to pursue a self-orientated life or to take the path that turns life to become meaningful for others?  There is a striking difference between the two.

    有一些宗派相信只有神是永恒的（我们只需要依赖神），但是如果我们选择这样一条自利的道路，在这条路上我们忘却或者忽视了实际上每个人都是相互依存的，而宁愿选择孤独的话，我们将无法发现这个事实：人们必须相互依靠才能找到真正意义上的幸福，才能使生命更有价值。
    Some traditions believe that god is permanent but if we take such a self orientated path where we forget or ignore that we are actually interdependent and prefer to rely on such total solitude then we’ll miss realizing the fact that actually depend on others to find true happiness and make our lives meaningful.

    如果我们问自己一句：我们对他人的福祉是否有所影响？答案将会是肯定的。举例来说，可以想象一下我们的家庭生活，如果有一名家庭成员不快乐，所有的成员都要受牵连，我们都有责任去帮他（她）一把。因此，同样的道理，每一个众生都有可能为我们带来极大的帮助。当有人遇到困难，我们则都有责任施以援手。
    If we ask ourselves if we have any effect on the welfare of others then the answer would have to be ‘yes’.  Think of our family life, for example.  If one member is unhappy then everyone suffers.  We all have a responsibility to up lift him or her.  Therefore, each and every being has the potential to be of great benefit for us.  When someone is faced with difficulties, it is our responsibility to help them.

    成就具义人生，才有可能同时给自己和他人带来欢乐。想想如今我们的世界里的纷纷扰扰，你又如何能够置身事外？你需要一个积极的态度去成就具义及喜悦人生，这就是令你的人生丰盛、有意义的基本要素。
    By making one’s life meaningful, it is possible to make oneself and others happy at the same time. Think about some of the disturbing things that are happening in our world these days.  Can you continue on without being disturbed by them too? You need a great positive attitude to make life meaningful and happiness is the fundamental ingredient in making life rich and meaningful.




六  如何克制愤怒与仇恨



2005年6月25日 星期三
于印度 达兰萨拉 西布哈利 上密院

Wednesday 25 June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.



    本开示缘起尊贵的噶玛巴（在此之前）慈悲授予了观音口传。
    Due to His great compassion the Karmapa bestowed the Chenrezig oral transmission.

    观音是爱与慈悲的化身。我们本自具足爱与慈悲的种子：爱自己以及他人，而这个观音的口传将使这些种子更有价值。
    Chenrezig is the embodiment of love and compassion.  We already have within us the seeds of love and compassion both for ourself and for others. This Chenrezig transmission enhances these seeds.

    爱与慈悲之种的反面就是仇恨之种，如果我们要对两者加以区分的话，可以说仇恨是破坏性的，而仁爱则能带来利益。
    The opposite to these seeds of love and compassion are the worst seeds of hatred.  If we could  them then we’d say that hatred is destructive whilst loving-kindness is beneficial.

    有时候我们会从他人那里感受到敌意，但如果我们反省一下就会发现其中必然会有原因。这里有一个小故事：
    Sometimes we receive hatred from others but if we introspect then we will see that there must have been a cause.  Here’s a little story:

    在西藏，有一位伟大的瑜伽士名叫密勒日巴，他受到西藏所有佛教学派的尊崇。密勒日巴的故事和印度著名的诗人蚁垤很相似。蚁垤在早年曾是一名专门抢劫朝圣者和旅行者的强盗，他的内心充满愤怒，直到有一天蚁垤碰到了一位身无分文的瑜伽士（悉达）（注：梵文siddha，音译“悉达”，既有成就的佛教修行者，或成就者），蚁垤试图杀害这位瑜伽士。但最后，蚁垤与瑜伽士的相遇成了他人生的转折点。（注：在法王五月二十一日的开示中讲到了这个故事）
    In Tibet there was a great yogi called Milarepa who is respected by all schools in Tibetan Buddhism.  His story is similar to the great poet Valmiki, who in his early life was a bandit who stole from pilgrims and travellers.  He was full of anger.   One day he met a yogi (siddha) who had no valuables and tried to kill him.  However, meeting this yogi ended up being the turning point of his life.

    密勒日巴在他年轻时也曾犯下了许多恶行。密勒日巴出生在一个偏僻地区的富裕家庭，他的祖先很早就迁徙到这里，并慢慢富裕起来，当地人并不乐于见到他们的成功，人们非常的妒忌他们。
    Milarepa in his youth had also done a lot of negative deeds.  He was born in a remote area into a very rich family.  His forefathers had migrated there and became very wealthy.  The locals, thus, disliked their success and were very jealous.  

    密勒日巴有一个妹妹，他的父亲在他很小的时候就因为重病而去世了。父亲的财产全部落入到密勒日巴伯父的手里，，这些财产原本是应该在密勒日巴长大成人时交还给他的。
    Milarepa had one sister and his father had died due to a serious illness when he was very young.  All the father’s wealth had fallen into his father’s brothers’s hands and as supposed to be released to Milarepa when he became old enough to be the custodian.

    关于这个故事有两种说法，其中一个是说当时密勒日巴的母亲只有27岁，那位伯父希望她能够改嫁给自己的儿子，但她却不愿意。因为她的拒绝，密勒日巴的伯父开始非常恶劣的对待她。密勒日巴一家只能得到极少的一点衣食，还经常遭到伯父一家的虐待，他们饥饿不堪还被迫要去做苦工。
    There are different versions of the story and one says that when Milarepa’s mother was 27, the uncle wanted her to re-marry to his son but she didn’t want to.  He then started to treat her very badly because of her refusal.   As a result they had very little food or clothing and underwent a lot of mistreatment from the uncle and his family.  They were starved and forced to do hard work.

    当密勒日巴长大成人可以管理父亲留下的财产时，他的伯父却不愿意交出财产。不幸的是，密勒日巴的母亲是个天生心胸狭窄的人，无法原谅他的伯父，她希望能够复仇，于是将密勒日巴送去学习黑巫术。经过诸多艰难困苦，密勒日巴成为了熟练的咒师并杀死了25个人。村庄里的人们非常的难过，并因此而与密勒日巴为敌。
    When Milarepa became old enough to look after his father’s wealth, the uncle didn’t give it.  Unfortunately Milarepa’s mother had a natural tendency to be ill at heart and couldn’t forgive the uncle.  She wanted revenge and sent Milarepa away to learn black magic.  After a lot of hardship and difficulties he became very accomplished and killed 25 people.  The people in the village became very upset and turned against him because of that.

    我（注：法王噶玛巴）对双方都能够理解，也能看出为什么他们会仇恨对方。但密勒日巴与其伯父有着巨大的不同：他的伯父始终怀着仇恨；而密勒日巴在杀死如此多人之后，出于悔恨和愧疚，他放弃了对伯父的仇恨。密勒日巴选择了佛法的道路，开始练习如何去爱所有众生，这样一来他嗔恨的倾向就得到了彻底的消除。
    His Holiness said that he could understand both sides and see why they both had malicious spite towards each other but there was one major difference between the uncle and Milarepa.  The uncle continued to bear his spite but Milarepa out his great regret for killing so many people had forsaken his spite against his uncle.  He took the path of Dharma and undertook the practice of receiving and developing loving kindness to all beings so that his tendency to spite was completely over come.

    密勒日巴的母亲去世后，他的妹妹仍然遭受着贫穷的折磨却再也没有理由去怀恨了。自从密勒日巴消除了他的仇恨，他伯父的态度也开始变得缓和。
    His mother was already dead and his sister who was also afflicted by poverty had no reason to bear malice.  Since Milarepa had overcome his tendency towards malice, the uncle’s atitude also declined.

    随着时间的流逝，人们也开始明白密勒日巴当初为什么要那样做。在深深的自责下，密勒日巴也努力地去清除自己的罪行，并经历了修行佛法的众多困难。
    As time passed by they too understood why Milarepa had done what he had done.  With great remorse he purified his misdeeds and underwent the difficulties of practising the Dharma.

    有一日，密勒日巴的姑母前来祈求原谅。那天当她到来时，密勒日巴正在说法。她远远的就被看见了，于是一场讨论就此展开。
    One day, his aunt came to beg for forgiveness.  On the day that she came Milarepa was giving a teaching.  She could be seen coming from a distance and so a discussion ensued as to whether she should be let in or not.

    密勒日巴的妹妹说，这位姑母曾经给他们带来了这么多的痛苦，如果允许姑母进来的话，那她最好还是离开。。
    Milarepa’s sister said that because she had caused so much torture, she’d leave if the aunt was allowed to come in.  

    关于这一段也是有很多说法，其中一个说法是，密勒日巴很和蔼地回答他的妹妹，说道：“如果你还有任何疑虑，我会答应你不让姑母进来。”但是考虑了一小会，基于佛法的观点，密勒日巴决定，不能舍弃他的姑母或者任何众生，无论是亲戚还是敌人，对所有众生都应该一视同仁，包括对他的姑母，也是一样。
    Again, there are many versions to this tale but one says that Milarepa responded to his sister’s kindness by saying if she had any reservations that he’d agree with her and not let the aunt come in. Then on second thoughts and from the point of view of the dharma, he chose not to abandon his aunt or any sentient being, whether a close relative or an enemy but to look upon all beings, including his aunt, equally.

    所以，密勒日巴让姑母进来，但并没有正面看她，而是隔着一块屏风和她说话。一开始，密勒日巴很严厉的提醒他的姑母，当他和妹妹没有食物的时候，她从来都没来过，也没有提供过任何食物，更不承认她是他们的姑母。
    So he let her in but he didn’t see her face to face.  He spoke to her indirectly through a screen.  At first, he spoke very harshly reminding her of when he and his sister had no food that she never came and offered any food nor claim to be their aunt.

    当密勒日巴说出这些字句（注：据《密勒日巴尊者传》记载，密勒日巴当时是以道歌的形式唱出这段话的），她的姑母感到强烈的自责与后悔，并且由于她深深忏悔的力量，使她后来成为了密勒日巴杰出的弟子之一。
    When Milarepa said these words she felt intense remorse and repented and due to the power of her deep regret she later became one of Milarepa’s most outstanding disciples.




七 爱与慈悲的练习



2005年7月16日星期六
于印度达兰萨拉上密院

Saturday 16th July, 2005, Gyuto Gompa  Dharamsala
India



    （笔者注）：当我进入寺庙时，我听到法王正在说法：“利益自身同时也如此的利益他人……通过利益他人，你也给自己带来了利益……”
    The recorded teaching that I heard upon entering the gompa:“benefit self as well as others...by benefiting others you benefit yourself too...”

    （笔者注）今天，法王给予了两个口传，一个是观音的六字大明咒“嗡瑪尼貝美吽”另一个是“嗡啊吽 边扎咕噜呗玛悉地吽”，这些仪轨是应一些弟子的祈请而给予的。（另外,今天是藏历第十个莲师荟供日）
    His holiness gave two oral transmissions today. One was the Chenrezig practice of OM MANI PADME HUNG and the other was OM AH HUNG BENZA GURU PEMA SIDDHI HUNG, the for mare was requested by some students (and today is the Tibetan tenth-‘tsechu’).

    修持观音法门是因为我们总是与观音菩萨非常有缘，同时我们发现这些修持能带来极大的利益。
    The reason for doing this practice is that we are always connected with Chenrezig and this practice has been found to be very beneficial.

    通过这次口传，我们被教导如何为了一切有情修持仁爱与慈悲，因为爱与慈悲对所有众生都有着极大的影响。当我们修持爱与慈悲，最好不是单独为了某一个人而修持，而应该是为了所有的众生而去修持，这样子去修很重要也很实际。

    Along with this oral transmission it is taught to practice loving kindness and compassion for sentient beings because love and compassion has a great influence for all. It is good not to fix your practice of love and compassion one just one person in particular but for everyone.  To practice like this is very important and also very practical.

    关于爱与慈悲的修持，是不分教派、阶级或者种族的，因为无论是谁，都希望远离痛苦。而对仁爱与慈悲的修持则是十分实际而容易实现的方法。

    Regarding the practice of love and compassion, it doesn’t distinguish between religions, castes or race because no matter who, no one wants suffering. The practice of loving kindness and compassion is very practical and easy to accomplish.

    尊贵的法王噶玛巴说，他是一位佛教徒、一位修行者。他生于这个娑婆世界，同时感觉到与他所生活的这个世界中的每一个人都有着极深的缘分。人们都有着很不一样的想法，虽然这样，他仍然感到自己有责任去帮助每一个人。他尝试帮助所有人，无论别人有着什么反对意见，而且他所努力帮助的不只是每个单独的个人，还有整个社会。
    His holiness the Karmapa is a Buddhist and practices Buddhism. He lives in this world and feels that he has a great connection with everyone where ever he lives.  Everyone has a different way of thinking and regardless of this he still feels that it is his responsibility to help everyone.  He tries to help everyone regardless of other people’s different ideas.  He tries to help not only each individual but also society at large.

    法王总是认为既然我们生为人类，我们就有巨大的潜能去帮助弱小的生灵，如果我们的心量变得广大，我们就甚至可以去帮助一只小昆虫。
    His Holiness always feels that since we are human beings we have a great potential to be able to help even insignificant beings. If we turn to a broader mind then we can help even insects!

    法王认为人类能够拥有对他人爱与慈悲对待他人的情感，但动物却不能够拥有同样的情感。通过修持仁爱与非暴力的功德，我们可以帮助别人。自出生以来，每个人都渴望快乐，并尽我们所能以求从痛苦中解脱，但是只有人类才有这样的功德让自己脱离痛苦。举例来说，当我们快乐，我们可以欢笑，动物却不可以。因此，由于我们具备良善的功德，我们可以去帮助他人。
    His Holiness feels that human beings are able to have the wholesome feelings of loving kindness and compassion for others whilst animals are not able to have this type of feeling in the same way. Through the practice of the quality of loving kindness and non-violence we can help others.  From the time of our birth everyone has been wanting happiness and doing what ever we can to free themselves from suffering but only humans have this quality of being able to free themselves from suffering.  For example, we can laugh when we are happy.  Animals can’t laugh. Therefore due to our better qualities we can help others.

    因为以上那些理由以及仁爱、慈悲、非暴力地对待他人的各种功德，我们真的可以对别人有所帮助。通过修持仁爱与慈悲来帮助别人是我们的责任。如果我们修持爱、慈悲、非暴力这些良善的品质，此生将变得于己于人都更有益，因此生命将变得非常有意义。
    For that reason and through the qualities of loving kindness, compassion and non-violence towards others, we can really help. It is our duty to help others through the practice of loving kindness and compassion.  If we practice these good qualities of love, compassion and non-violence then this life becomes more and more useful to one self and others and therefore becomes very meaningful.

    光是说我们具备这些功德是不够的，我们必须以所有的行持来表现这些功德，否则这些功德将是无效用且没有意义的。虽然有时，爱与慈悲的练习不是那么容易完成。
    It is not enough just to say we have these qualities, we must express these qualities in all our actions too, other wise it is useless and meaningless. Sometimes though, the practice of love and compassion is not easy to accomplish.

    既然某些时候，我们要生起无伪的仁爱与慈悲会有困难，我们就要先问一下自己，什么是真正的爱与慈悲？真正的爱与慈悲是希望、期待一切有情都能幸福快乐，希望去除他们的痛苦。这样的修持，的确是很难的。去爱我们的父母和亲人很容易，但我们真正要做的是延展这些情感，将它们升华到要去帮助一切的众生。
    Since we sometimes have a problem or difficulty expressing true love and compassion, we should ask ourselves what is true love and compassion?  True love and compassion is wanting, expecting all other beings to be happy and to want to remove their suffering.  This practice however, is very difficult.  It’s easy to feel love for our parents and close relatives but really what we need to do is extend these feelings and build upon them so they extend to help all beings.

    障碍我们得到这些良善功德的是象嗔恨等的各种染污。我们要很小心这些染污，不要让它们打断我们的修行。说到不同的烦恼染污，例如不安忍、嗔恨、贪等等，若以嗔恨为例，我们常常会看到有一些人他们总是在生气，心中充满了嗔恨，这样的思想只会为将未来带来负面的结果。人们总是会与有暴力倾向的人保持距离，甚至与他们的家人都要保持距离。例如一条幼蛇——它因为过去生嗔恨心太重的业力投生成蛇——即使是一条小幼蛇，人们也不愿意看到或碰到它，人们很自然的就讨厌它们。这就是嗔恨带来的负面后果。我们应该断除那些会给未来带来坏结果的负面因素，并努力建立更多正面的功德，这样未来会更美好。我们要永远避免落入那些坏的品质---- 例如嗔恨、愤怒、贪婪等等。
    The hindrances to obtaining these good qualities are the defilements such as hatred and so on.  We need to watch out for the presence of these defilements and not let them interrupt our practice.  Speaking about these different afflictions, such as impatience, hatred, desire and so on, if we take the example of hatred then we see that some people are so angry all the time and full of hatred.  This type of thinking will only bring back a negative result in the future.  People will always keep violent people at a distance – even their family members. Take the example of a baby snake which is born due to past karma of having much hatred in former lives – even a baby snake is something that people don’t even want to see or touch. People are naturally afraid of them.  This is the negative result of hatred.  You should try to get rid of these negativities that will bring bad results in the future and try to build more positive qualities so the future will be better.  Always try to avoid the bad qualities such as hatred, anger, desire and so forth.

    被染污的心识只会为未来带来负面影响，知道这一点很重要。了解这一点可以帮助我们放弃或避免造作恶业，同样地，如果我们只造作善业，这将会带来长久的善果。当你看到一个总是非常愤怒的人，尝试把他看作是一位病人，一位正在作不善业的病人，因为知道他们的未来将充满痛苦，你应该为此而生起慈悲心。

    It is important to know that the defiled unwholesome states of mind can only bring negative effects in the future.  By knowing this it will help us to abstain from and avoid doing negative things. Through this reasoning, if you do only positive things then it will bring a better result in the long run.If you see someone who is very angry all the time then try seeing them as a sick person who is doing these negative things like an illness and develop compassion for them because you know heir future will be full of suffering.




八  方便与智慧



2005年7月22日于印度达兰萨拉
22nd July, 2005   Dharamsala  India



    籍由以上简短的几句，我们已经得到了观音法门的口传。观音即是众生心中慈悲的化现，此殊胜修持方法乃是来自圣天菩萨（注：又译“提婆”）。如今在相当多的国家都有人在修持观音法门，但此法门很早就已经在西藏生根，经由这项修持，很多人都获得了极大的成就。这是一个珍贵的法门，亦是缔结法缘的好方法，因为此法门可增上我们内心慈悲的功德，这种慈悲的功德从久远劫来就在每一个人心中存在。此法门可以令我们的心更倾向于非暴力的行为并在各个方面帮助我们这些众生。
    Through these brief words we have been given the oral transmission for practice of Avalokiteshvara, who is the embodiment of the compassion within all sentient beings.  This particular practice came from Aryadeva.  These days Avalokitsehvara is practiced in many countries but initially it took root in Tibet.  Through this practice many people have received great siddhis.  It is a very precious practice and a good way to make a dharma connection because it improves he compassion quality with our hearts.  This quality of compassion has existed since time immemorial between all people.  It makes our mind more inclined towards non-violent actions and helps all aspects of our being.

    我们希望所有的幸运都降临在自己头上，为了实现这个愿望我们需要先去思维如何利益他人。在佛教中我们时常谈论“死后的生命”这个概念——虽然极少有人知道他们所有的过去生，甚至包括我自己! 我是一名佛教徒，但我仍然很难得知自己的过去每一生和未来的每一生。假若你去翻看历史，你会发现很多大成就者一开始并不相信转世的说法，但在他们去学习和修持之后，他们开始相信有前生和后世。
    We would like all the auspicious things to happen to us.  In order to achieve this we need to think of benefiting others.  In Buddhism we talk about the concept of life after life – yet few people can tell all their past lives – even me!  I am a Buddhist but it is still difficult for me to know every past life and every future life.  If you look into history there have been many great siddhas who didn’t trust the idea of reincarnation , but after they studies and practiced they came to believe in past and future lives.  

    然而对我们大部分人来讲，专注于此生也许会更好，在当下使其纯净而良善，这样便能增加今生的功德，同是也增加了未来生的功德。令生命于自身和他人都更完美、更有所作为，是我们的责任。
    For most of us though, it might be better to concentrate on this life. Make it pure and virtuous Now then it will improve the quality of this life and also your future lives.  It is our duty to make life wholesome and useful for ourselves and others.

    对我们目前的状态予以适当和及时的关注是很重要的，如果我们可以关注当下便自然会关注我们的未来。
    It is very important for us take proper and timely care of our present situation. If we are able to take care of now then we automatically take care of our future.

    有一个小小的故事说：从前有一对父子拥有两只驴子。在一次翻山的旅程中，父亲说他认为如果他们有一只骡子可以骑就好了。那个儿子则认为，目前能够骑上小驴子他就很高兴了，但他的父亲却揍了他，说驴子太小了根本不能骑。   
    Here’s a little story:- Once there was a father and a son who owned a couple of donkeys. During a trip through the mountains the father said that he thought it would be good if they had a mule to ride.  The boy thought he’d like to ride the small donkey now but the father hit him saying that the donkey was too small to ride.

    有时候我们会错过了正在发生的当下，因为我们太忙于思考将来。我们总是要为了一个尚未出现的人的尚未出现的快乐而忙碌，因此才导致了我们目前的状态。
    Sometimes we miss what’s happening now because we are too busy thinking about the future.  We must plan for the extra-ordinary happiness of an extra-ordinary human being, so make the most of our present situation.

    我们必须利用种种善巧方便与智慧，寻找出秘诀使我们的生命更具意义。我们需要一个健康的身心。我们要平衡“四大”，因为任何一个元素的不平衡都会给我们带来麻烦。如果地、水、火、风这四大元素失衡我们就会陷入麻烦产生障碍。为了得到一个健康的平衡状态，我们要有一个合适的方法并长期的修持，这样将会带来持续的利益。我们必须在整个一生之中都去修持，时刻铭记所修持的道，这样的话，所作的行持都将是于我们所修持的道恰如其分、如法且有益的。获得成就却不离于道，通过善巧方便与智慧你可以产生精神力量，而这些力量将为你来带一个具义的未来。
    We must make our life meaningful through finding the secret path, by utilizing skillful means and wisdom. We need a healthy body and mind. We need to balance the four elements because if any of are imbalanced it will cause us trouble. If the water, wind, earth or fire elements are out of balance then it will cause us trouble and create difficulties.  To have balanced healthy conditions, we need a proper path and be able to practice it over a long period of time, then it will benefit all of one’s life with lasting benefits.  We must practice the path all our life, constantly remembering it all the time.  In this way then every action will be proper, suitable and conducive to the path we are practicing.  Make an effort not to be separated from this path.  You can develop mental strength through employing skillful means and wisdom as these will make a meaningful future.

    积聚所有良善的功德，避免不如法的行为，如此在我们一生作结之时，我们将获得所有最胜功德。
    Adopt all good qualities and refrain from impure actions so that at the conclusion of our life we will have collected all the good qualities.

    结集所有良善、正面的功德，去除所有不净业是很重要的。方便与智慧是不可分割的条件，因此请对你自己和他人保持真诚。积善除恶是我们的责任，而方便与智慧必须同时具备。如果我们缺少真诚，我们将无法为他人服务。有很多知识分子，他们拥有大量的知识，却对自己和他人都缺少真诚。就像一些科学家，他们发现原子很有用就发明了原子弹，但同时也为这个世界带来了极多的问题。
    It is important to collect all the good and positive qualities and to get rid of all impurities.  Method and wisdom are inseparable requirements so be sincere your self and for others.  It is our responsibility to gather all good qualities and to abandon impurities.  Method and wisdom must be together.  We can’t do something for others if we lack sincerity.  There are many intellectuals around with a lot of knowledge but they lack sincerity in themselves and for others.  In the case of some scientists, they have created the atom bomb through finding that atoms can be useful but have also brought the world a lot of problems.

    我们需要方便与智慧，去发展一颗敏锐、警惕的心。铭记住方便与智慧，我们将开始修持的道路。
    We need TAB and SHERAB (method and wisdom) to develop a sharp, alert mind.  By remembering method and wisdom we will practice the path.

    我们必须努力去选择正确的中道。在我上次教授时，我说过很高兴能够看到每一个学生都兴趣盎然，可惜在这样大的一个群体里，我没办法一一去结识每一位。假如我们修习并向往这条卓越的道路，我们将使我们自身、社会以及整个世界都获得平安、喜乐和安康。
    We must endeavor to take the correct and middle path.  In my last teachings I said its good to see the interests of individual students but in a big group like this, it is not possible to know each individual.  If we practice and admire the beautiful path then we can obtain peace, happiness and well-being for ourselves , society and the world.

    非常感谢各位！
    Thank you very much.




九  反躬自身，省察内心



    对于每一位修持者或是对佛法感兴趣的人而言，从一开始即能“审视自心”是很重要的的。这是在修习佛法的前进阶段中的第一步，也是最重要的一步。如同学习外语的基础阶段，无论是英语、印度语或是任何一种语言，我们都是从字母表开始，然后再进行系统的训练课程。对于每一种形式的学习，一开始均是如此，继而才逐渐进入更高深的修学。只有在完成了基本的课程之后，我们才能继续进入更广阔的学习领域并加以修持。
    To every individual practitioner, or those who have interest in the Dharma, it is very important right from the beginning to check and watch one’s own mind. This is the first and foremost step in the progressive stages of Dharma practice, like learning the basic course of any language. We start with the alphabet, whether it’s English or Hindi or whatever. That too should then follow a systematic course of discipline. It’s the same for every form of study right from the beginning. Thereafter one moves on progressively to higher and further practices and studies. After having completed the basic courses one then proceeds on to more and broader learning and practices.

    然后，我们应当时常让身心保持一种自在与宁静。由于我们都身处在一个忙碌而拥挤的社会，因此内心的平和就尤为重要。我们的心识倾向于散乱，充满了各种观念与意识，这使得我们难于认知内在本具的无伪心性，我们变得无法分辨什么是概念性的思想，什么是真实的心性。因此，我们无法控制我们的概念性思考，也不能减少情绪以及负面思想。

    Then again, one should always keep the mind and body in a relaxed and peaceful way. The pacification of mind is important because we all live in a busy and crowded society. We all tend to have somewhat distracted minds full of various conceptual thoughts and perceptions. This makes it difficult for us to recognize the inherent true nature of the mind and so we become unable to differentiate the conceptual thoughts and the true nature of the mind. Thus we can not control our conceptual thinking nor lessen the passions and our negative thoughts.

    一旦我们通过平伏自心而止息错误的概念性思维，我们就会认知到心性，所有修持由此而趋进正确之道。
    Once we have subdued wrong conceptual thinking by pacifying the mind then we will recognize the nature of the mind. Every practice then becomes right.

    之前曾经说过，我们永远应该评判自己多于评判他人。真正对一个人的修持与行为有所帮助的是，审察其自身的过失、错误与缺点。
    As was said before, we should always judge ourselves more than we should judge other. The true improvement of one’s practice and conduct will be through checking for one’s own defects, faults and short comings.

    通常，大部分的人都习惯于评判其他人，而不是反省自心与自身的行持，这实际上是错误的，并不能帮助我们进步。所以，简单说来就是：都要反躬自身、省察内心，这样方可对修持有所裨益，同时你能因此认知到你的心性，从而助益他人。
    It is very usual that most individuals have the habit of judging others rather than judging one’s own mind and actions.  This is actually wrong and won’t help us to progress. So, in brief always judge yourself and your mind as this will improve your practice and you will also be able to recognize the true nature of your mind as well as be of help to others

    在平息心念、令心安住之后，  就叫做“息内”或定静，也就是“止”。你应该运用观呼吸的方法来做“止”─(梵语：奢摩他)的修练。
    So after subduing the mind and making the mind stable then this is called Shiney or Calm Abiding (Samatha) and with this practice of Shiney you should do the practice of counting the inhalation and exhalation of the breath..




十  慈悲的涵义



    在此教授之前，尊贵的法王给予了观音修持的口传。
    Firstly His Holiness gave the oral transmission of the Chenrezig practice.

    现在，各位已经得到了这个口传，各位应该在观想四臂白观音的同时念诵心咒（嗡玛尼贝美吽），但更重要的是，应当在任何可能的时刻修持慈悲。
    Now that you have received this transmission you should recite the mantra (OM MANI PADME HUM) whist practicing the visualization of the white four-armed form of Chenrezig but more importantly you should practice compassion whenever possible.

    各位应该了解持诵心咒其实要比仅仅读诵其字句更具力量和意义，尤其是在念诵的同时若能建立起虔诚心，那将会使心咒更有力量。
    You should also understand that with the recitation of the mantra it is more powerful and meaningful than just merely reciting the words and it is especially more powerful if recited whilst building devotion.

    我们真的需要去了解慈悲的涵义，以及为什么我们应该修持慈悲。若能从一位上师处学习到佛法那是非常不错的，但如果能够从我们自身的经验中体会到慈悲的意义，那将会更好。一旦我们了知什么是慈悲，将会让我们发展出不可思议的善德。当然，向上师学习佛法是很好的，因为他们会引导我们的心趋向所有能带来证悟的思想。

    We really need to understand the meaning of compassion and why we should practice it. It is all very well and good to study the Dharma with a teacher but it is even better if we can find out what the meaning of compassion is with in our own experience. Once we know what compassion is then it makes incredibly good sense to us personally. Of course, it is good to study the Dharma with a teacher  because they will introduce our minds to all the enlightening concepts.

    一开始我们并不能准确地知道，我们学习和修持会带来什么样的结果，可一旦我们了解到一切事物都是完全彼此依赖、相互关联的，我们将更加注意我们的每一个行为。
    In the beginning we cannot say exactly what the fruits of our study and practice will be but once we learn that everything is totally inter-dependent and inter-connected we will take more care of all our actions.

    如果我们希望能帮助到每一位众生，就不能只使用一、两种方法。我们需要去学习许多的方法，并根据浩瀚又各个不同的需求提供必要的帮助。
    If we really want to help every single sentient being then we can’t just use or two methods. We will need to learn many methods and apply what is necessary according to the vast number of individual requirements.

    同时，知道这一点也许会有所帮助，那就是在我们修学之初，仅仅是发愿要帮助一切众生都会带来一定的利益。此后，当我们懂得如何将这个伟大的愿望契入我们的修持、融入我们的行持，我们便能真正地利益一切有情。
    Also, it might be helpful to know that in the beginning of our study and practice having the mere intention of helping all sentient beings will be of some benefit.  Later, when we will really know how to put this great intention into practice in all our actions then we will truly be able to benefit all sentient beings.




十一  具有力量的慈悲心



2005年8月13日  于上密院
13th August, 2005  Gyuto Gompa  Dharamsala



    一开始，尊贵的法王给予了观音修持及心咒的口传。
    In the beginning His Holiness gave the oral transmission of Chenrezig practice and mantra.

    很多人都知道观音法门的修持，但他们更应该去了解的是观音的真正涵义——观音不仅是一个个体。这样去理解观音也许没有错，但却有所局限，因为观音的真正涵义是“那个永远以慈眼悲视一切有情的觉者”。观音不是只有一位——每一个能以爱与慈悲看顾所有众生的人，只要他具有这样的功德，他就是观音。慈悲的修持不仅是佛教成就法中的修持，在其他宗教中也建立了对慈悲的修持。在其他的宗教里，也有许多心中充满伟大的爱与慈悲的人们，这也是一种观音的化现，而非单一的个人。
    Many people know about the practice of Chenrezig but they should try to know the real meaning of Chenrezig. It is not just related to an individual being. To understand Chenrezig in this way is fine but we should not limit our understanding because the true meaning of Chenrezig is an enlightened being who sees all other sentient beings with the eye of compassion all the time. He is not just one individual – every individual who has the quality of being able to look upon all sentient beings with love and compassion is Chenrezig. The practice of compassion is not just a Buddhist practice like those found in the Buddhist sadhanas, it is found in other religions. In other religions there are beings of great love and compassion and these are also related to and one with Chenrezig and not separate individuals.

    我总是尝试花时间与不同的团体或个人分享观音法门对慈悲的修持，不仅仅是和佛教徒分享，而是和任何一个具有爱与慈悲特质的人。我并不是试图让人们都归信佛教，只是更愿意鼓励人们去练习爱与慈悲。

    I always try to spend my time with various groups and individuals to share with them the Chenrezig practice of compassion not only with Buddhists but with anyone who has the qualities of love and compassion. I don’t try to convert people to Buddhism but rather to encourage them to practice love and compassion.

    每个人都喜欢爱与慈悲这个主题，但当真的需要去修持爱与慈悲时，事情就变得困难而且充满误解了。举例来说，很多人都认为慈悲心就意味着当别人对你做了很不好的事情，你仍然必须对他们很仁慈。当我们以这种方式施以慈悲其实对我们并没有多大的利益，这样做并不实际。当人们练习慈悲，往往会有一种误解，他们以为当有人在受苦，他们可以去承担别人的苦，但这只会带来更多的痛苦，真正的慈悲并非如此。

    Everyone likes the subject of love and compassion very much but when it comes to the practice of love and compassion it is very difficult and also much misunderstood. For example, most people think that compassion means that when someone does something bad to you then you have to have compassion for them. When we apply compassion in that way then there is not much profit for ourselves. It’s not very practical. When some people practice compassion there is a misunderstanding. They think that when someone is suffering they can take their suffering upon themselves but this only brings more suffering. True compassion is not like that.

    以上面说的这种方式修持慈悲，他们必须在一定程度上经历别人的痛苦，但这只会给自己带来更多的痛苦，并迷失掉自我。他们需要做的其实是通过观照他人的痛苦，而生起真正的悲心。他们需要对解除自身和他人的痛苦具有更坚定的信心，这样才能成为真正的慈悲，才能具有力量。当我们感受到了他人的苦以及因此而生起的慈悲，我们就应该为他人做些什么，这样并不会给我们带来更多的痛苦。而慈悲在此时方能成为痛苦的解药。

    This type of practice of compassion, as explained before, where they have to somehow experience the suffering of others, just brings us more suffering and they get lost themselves. What they need to do is see the suffering of others then apply healthy compassion. They need to be more confident to relieve the suffering of self and others. This then becomes true compassion and is very powerful. When we see the suffering of others and the duality of compassion then we need to work for other’s so that it doesn’t bring more pain to us. Compassion then becomes the antidote to suffering.

    当我们修持的是单纯的同情心，也许不会特别有帮助，因为当看到他人在受苦，我们也会备受煎熬，甚至即使我们拥有慈悲心，我们也是不能够控制别人的痛苦的。慈悲心应该是正确、有力且充满信心的，这样我们才能看到别人的苦难，并为他们带来更多的快乐。

    When we practice plain compassion it might not be very helpful because when we see someone else suffering then we suffer too! Even if we ourselves have compassion we can’t control the suffering of others. Compassion should be healthy, strong and confident then we can see their suffering and then bring more happiness to others.

    举例来说，假如一位残疾的父亲看到自己的儿子落水了，他将什么都做不了，反而只能无能为力的眼看着这一切并遭受着巨大的痛苦。如果这位父亲充满力量的话，当他看到儿子在受苦就可以立即跳入水中救出落水的孩子。同样地，如果我们的慈悲心强大而健全，充满力量，我们就可以迅速、有效地帮助他人。倘若我们的慈悲心尚未完全的成熟，那么我们又如何能给予他人以有力的帮助呢？

Here’s an example, take the case of a handicapped father who sees his son drowning in the water. He can’t do anything and suffers greatly as he watches on helplessly but in the case of a father who is full of strength, if he sees his son suffering then he can swiftly jump in and rescue the drowning child. Similarly, if our compassion is strong and healthy with full power then we can quickly and effectively help others. If our compassion is not fully mature then who can we effectively help anyone?


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