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编者按：
Karmapa khyeno
噶玛巴千诺！
这些来自十七世大宝法王的教授，已经经过了编辑。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.
感谢文却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.
愿来自尊贵的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.
佛法演讲 之四
2005年6月15日
于印度达兰萨拉 西布哈利 上密院
Dharma Lecture V
15th June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.
世界上所有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.
假设在宗教倾向上我们都是平等的，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。虽然常常，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表所蒙骗，事实上这些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，我们的外在修持的确是真实的。常常由于一些特别的外部情况或者外缘，我们会比其他时候更倾向于宗教。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，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?
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****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的稳定，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圣，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.
我们在修道上的主要障难就是，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****努力趋进于道。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.
也许下面的例子可以阐明这个方法也不一定？人们经常会在大型酒店内举行会议。一次有一个非常知名的精神学家或是社会工作者，他是这次大会上的主要演讲者。大会的召集者知道这位显赫的学者的到来将会使参加会议的费用增加，但却没有事先咨询其他的参加者。当其他参加者们知道了之后，包括受邀的演讲者，都变得非常气愤。通常人们只是气愤而把抵触情绪藏在身后，当然这并不能带来一个好结果。这样敌对的态度并非我们**有利的做法，在此之后我们将无法与这些人友好地往来。
Perhaps the following example will illustrate this approach? These days people often hold conferences in big hotels. Once there was a very famous psychiatrist or social worker, who was the main speaker at such a conference. The convenor, knowing the pre-eminence of this individual increased the cost of attending the lectures without consulting them first. When the participants came to know about it, and including the guest speaker, became very annoyed. Usually people just get annoyed and then take a confrontational attitude behind each other’s backs, which of course, doesn’t bring a good result. Future friendly dealings then become disrupted because confrontation is not in our best interests.
如果我们花一些时间问一下，为什么价格变高了，在聆听他们的理由的同时，表达我们的意见：人们不喜欢被利用，而且因为被操控的缘故他们可能以后就不会再来。这样通过沟通就可以找到一个折衷的可行办法。这或是达成统一意见的更好办法。
If we take time to talk and ask why the prices have been put up, listening to their reasons while at the same time expressing our view that people don’t like being taken advantage of and that they probably won’t come again due to being manipulated, then through communication a workable compromise can be reached. This would be a better way of approaching such a situation.
同样地，考虑到我们对此生幻相执著的一贯模式，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著——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!
这里有一个故事。这个故事并不是我编造的，只是我稍稍整理了一下，复述给大家。从前，有一位伟大的上师，在古印度四处云游，一次他在路上遇到了一个正在绕塔的人。他就问那个人正在做什么，那个男子说自己正在通过绕塔修行佛法。这位伟大的上师回应道：“如果你能够修�**鸱ň透昧恕！闭饩浠笆鼓歉瞿凶油Ａ讼吕矗耄骸叭绻蚁衷谧龅牟皇切尴**鸱ǎ鞘裁床攀悄兀恳残砦矣Ω萌パ熬洌怯Ω镁褪切尴**鸱税桑俊庇谑牵既パ熬洹�
Here’s another story. It’s not made up by me but rather just slightly edited and re-told. Once upon a time there was a great master who went wandering through ancient India and along the way he met a person who was doing korwa (circumambulations) around a stupa.. He asked him what he was doing and the man answered that he was practicing the Dharma by doing korwa around the stupa. The great master responded by saying that it would be better if he was practicing the Dharma. This caused the man to stop and think, ‘If this is not spiritual practice then what is? Maybe if I study the texts, this’ll be spiritual practice?’ So he undertook the study of texts.
那位伟大的上师又出现在那个男子的面前，问他正在做什么。男子回答他正在学习经文。上师再次说：“这很好，但是如果你能够修习佛法就更好了。”这个回答把那个男子搞糊涂了，他问自己：“到底什么才是佛法呢？”他猜想，也许是指禅修吧。禅修一定就是修佛法了，于是那个男子开始了禅修，并开始思维大师教授中的深意。
Again the great master came upon him ad asked him what he was doing. He answered by saying that he was studying the scriptures. The master again replied that this was good but it would be better if he was practicing the Dharma. This caused the man to become very confused, and he asked himself, ‘What is the Dharma?’ He thought it might mean to meditate. This must be the practice of Dharma and so he undertook meditation and reflected on the wisdom of the teachings.
那位伟大的上师又一次见到了那个男子并问他在干什么？男子回答他正在禅修，但大师再一次对他说：“嗯，很好，但是如果你能修习佛法就更加好了。”
Once again the great master saw him and asked him what he was doing? He told him that he was meditating but again the master said, ‘Hmm. That is good but it would be better if he could practise the Dharma.’
那个男子变得为难又糊涂，于是他请求那位大师告诉他，到底什么是修持佛法？这位上师回答道：“修法就是下对此生的所有执著，并对此生的幻相生起完全的出离心。一旦你体验到真正的厌离，你所做的一切都是在修法，在此之前，你做的都仅是外在的修持。”
The man was so confounded and confused that he asked the master to please tell him what then is the practice of Dharma? The master replied, ‘It is letting go of the clinging to the illusion of the reality of this life and developing total revulsion to the illusion of the reality of this life. Once you experience true renunciation then every activity you undertake is the practice of Dharma. Until then everything is just outer practice.’
因此，我们应该开始反观生命的真相。通常，由于一霎那间的灵光闪耀，一开始我们看起来修得很不错，但事实上，我们并没有真正的放弃我们的妄想，所以我们的修持重新落入对此生幻相的执著。我们的修行变得庸俗，被希望获得名气或者其他世俗利益的欲望所染污。我们必须摆脱这些态度，这是修持的根本。我们必须放弃所有的欲望和执著，并对轮回的幻相彻底生起厌离。
So we should begin to oppose the reality of this life. Usually, due to momentary inspiration and initially, we seem to be doing very well with our practice but in fact, we haven’t really given up our illusion to reality. Thus, our practice falls back into attachment to the illusion of the reality of this life. Our practice becomes ordinary and contaminated by the wish to become famous or other worldly interests. We have to become rid of these attitudes. This is the very root of practice. We have to let go of any desire or attachment and develop total renunciation to the illusion of samsara.
如果一个人对如何进入精神修持之道抱有以上的观念，他就能够感召到诸佛的加持与妙成就（神通）。（译者注：siddhis,梵文，音“悉地”，意译‘成就’或‘妙成就’，此词为密教所常用。通常指修持密法之后所获得之种种妙果。）通过他们的加持与殊妙的帮助，我们就可以慢慢脱离世俗的诱惑。如果通过真实的加持能够为一个人带来自由与解脱，诸佛的神通就便可以对他产生影响，但如果这个人不能放弃对幻相的强烈执著，那就什么都不会发生。如果你仍然坚信幻相多于加持，那么加持将不起任何作用。无论你被什么所阻碍，你需要对加持力有完全的信心，因此你必须完全信赖诸上师的加持，而非信赖你的妄想。
If one has this notion in their approach to spiritual practice then one can call upon the blessings and siddhis of accomplished Enlightened Ones. Through their blessing and miraculous intervention we can become free of worldly trappings. If some of the truth of the blessing transfers one into freedom and liberation then the siddhis can take effect but not if one hasn’t given up strong attachment to the illusion of reality. If you still trust the illusion more than the blessing then it won’t work. You need to have complete faith in the blessing and not what you are stuck in. You must therefore, rely completely on the blessing of the masters and not on the illusion.
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编后记：这篇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组Dorophy101
编辑：靖馨 来源：Dorophy101
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