英文笔记提供：阿尼强帕

中文翻译：噶玛噶举中国论坛 翻译组 Dorophy101

若要转载请注明出处：【噶玛噶举中国论坛：www.karmapa-chinabbs.com】

于印度达兰萨拉 西布哈利 上密院

15th June, 2005

Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.

所有世界上不同的精神传统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，另一些则更像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，经由诸多崇高的大师一直传承下来，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.

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.

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?

谈到修行吸引人的地方，是它在我们生命中的各个领域都提供了神圣的、有益的修持。我们的整个生命，每一天都变得殊胜起来，而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情况发生，然后在这种魅惑之下，做一些所谓神圣的行为，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——这就像是等待殊胜的情况发生。因此最好能够保证连续的修行，这样才能够在心灵的觉悟和调伏上，带来持续性的进步。你们的修行应该是负责的且可信赖的，如此心灵才可以变得稳定，充满仁爱、慈悲和宁静。

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：我们信赖着一种幻相，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执着的一贯模式，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。因此我们需要稍稍作出妥协，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：无论我们从事什么世俗的行为，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!

大宝法王开示 -- 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。所有的宗教和一切众生，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，同时也有不是佛教徒的。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。成就具义人生及满载快乐对我们来说是最基本、最重要的。无论我们做什么，无论我们所为是神圣的还是世俗，如果不能带来欢乐，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，那么任何不正确的决定都将完全有悖于我们的初衷。

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进入修道使生活对于他人更富意义，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.

有一些传统相信只有神是永恒的，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，看一下我们的家庭生活吧。如果有一名家庭成员不快乐，所有的成员都要受苦，我们都有责任去帮他（她）一把。因此，同样的道理，每一个众生都有机会为我们带来极大的利益。当有人遇到困难，我们都有责任施以援手。

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.

令他人的生命富有意义，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而不被其烦扰？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.

大宝法王开示--去除嗔恨心的方法

这些来自十七世大宝法王的教授已经过编辑了。通常此类教授都是由贡帕拉（Gompo-la）翻译，但是6月15日的教授（笔记II 正在翻译中）是由罗贡卓拉（Ngodrup-la）翻译的。我已经对他们的话作出了结构上的调整，并稍加润饰使其语法更通顺，更具可读性。这些教授并不可用作复制或出售，仅为那些英语不流利者，希望能够再一次阅读这些文字，从而更深入了解法王的教法而提供参考。

These teachings from His Holiness the 17th Karmapa have been edited.  Generally these teachings have been translated by Gompo-la but the teaching of the 15th June were translated by Ngodrup-la.  I have taken the framework of their words and polished them a little for the sake of grammar and fluidity of meaning and readability.  They are not to be copied or sold but are only for your personal reference for those who you do not speak English fluently and need to re-read the words so they may them ponder more deeply.

感谢文曲洛与却吉提供前两段教授的笔记，同时感谢索维将她珍贵的电脑借给我来使用。如果出现任何错漏，都是愚痴的比丘尼强帕的过失，敬请原谅！

Thanks to Ven Chodrup and Chokyi for the the notes from the first two lectures and Solveig for lending me her precious computer.  All of the mistakes are the fault of the bumbling Bhiksuni called Jampa Chodron, so please forgive me.

愿来自尊贵法王的每一字一句都将启发与指引我们！

May these words from His Holiness inspire and enlighten us all.

噶玛巴千诺！

Karmapa Chenno

                                                 阿尼强帕  合十  

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：尊贵的法王在今天传授了观音六字大名咒的口传及仪轨。

Firstly due to His great compassion he gave the oral transmission of the Chenrezig mantra and sadhana.

了解接受与传授修持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，当然我们也能够继而为其他众生带来快乐，但这需要具备一切的善缘。总的来说，我们总是忙于处理一切事务。无论如何，一个众生都不太可能为了他人的生命而设定目标。每一个众生都有着他们自己的责任与任务。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态度，我们的思维方式和我们欲求的方式。与每个众生的不同本性无关，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善知识的指引而变得有意义，或者仅仅因为你改变了你的思想，你就可以使生命具有意义。

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，了解到这一点是非常重要的。如果你的态度与寻求快乐相违背，那么生命将会变得毫无意义。另一方面，为了使生命有意义，最重要的就是造作那些能够带来快乐的善业。为了得到快乐，我们要寻找正面的，积极的善因，例如非暴力或是能为心灵带来平安喜乐的善因。相反地，如果造作了不善因，则将会使我们寻找快乐、成就具义人生的希望落空。在我们的生命中，我们所指的潜质就是：仁爱、慈悲和非暴力。为了在我们内心种下仁爱与慈悲的种子，很重要的一点是了解到：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，我觉得如果想增加我这个教授的效果的话，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.

大宝法王开示---- 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，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，我们的世界里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，就好像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，这就是嫉妒之种带来的结果。

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.

至于自由，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.

在这个世界里，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。我们不应该阻止自己去寻觅快乐，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？答案是我们的确需要依赖他人才能获得快乐。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。因为如果你发现事实上他人比你更好的话，你只会嫉妒不已。所以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，因此其他的僧侣就要比平时走得更远去乞求布施。

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.

女皇召见了富人的妻子。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：“明天僧伽们会来此，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，在那里世尊正在向所有的僧伽传法。

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寻找解脱之道而舍弃他们的身、语、意，由此众生方可跟循此道获得究竟大乐。菩萨为了利益他人而舍弃一切。

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，我们都可以克服。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。

大宝法王开示 --- 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，往往很难理解爱与慈悲的修持真谛。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.

因此，假如我们说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，我们知道言语有着可以影响我们的力量。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，并通过这些要点使我们的生命更清晰，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，若能够发展出仁爱慈悲的殊胜思想，那是很好的。

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.

如何知道所有众生都曾经为人之母呢？所有的众生都会拥有慈悲的感觉，那是母亲才会有的感觉。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，也影响过其他人。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，他们都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.

也有过一些人们的真实例子，他们可以像看到影印本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，只要想象一下每一个众生都曾经做过另一个众生的母亲就知道了。

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!

如果你观照一下当前的情形，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.

所以，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互关联的观念。

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，这就并不意味着我们只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身体，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，那么当我们经常受到他人的伤害和困扰时该怎么办呢？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。所以最好是能够发展出对他人的爱与慈悲。

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.

我们讨论的是对我们所有的父母的仁爱的总集，和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非常多的问题。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.