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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 之六
2005年6月25日 星期三
于印度 达兰萨拉 西布哈利 上密院
Dharma Lecture VI
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。我们的内在已经具备了爱与慈悲的种子——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便是仇恨之种，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**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，但他的父亲在他很小的时候就因为重病而去世了。其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****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，他的伯父希望她能够改嫁给他的儿子，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 dHTTP/1.1 401 Access Denied
oman"> 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，也明白为什么他们会仇恨对方，但密勒日巴和他的伯父有着巨大的不同：他的伯父对密勒日巴始终怀着仇恨；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，开始接受和练习如何去爱所有众生的修持，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.
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，密勒日巴和他的妹妹开始讨论是否应该让她进来。
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，她就会离开。
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：如果你有别的事情，我会答应你离开，而且不让姑母进来。但是考虑了一小会，基于佛法的考虑，密勒日巴决定，不能舍弃他的姑母或者任何众生，无论是亲人还是敌人，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，密勒日巴让他的姑母进来，但他并没有正面看她，而是隔着一块屏风和她说话。一开始，密勒日巴很严厉地提醒他的姑母，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.
当密勒日巴这样说时（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.
这里关键的部分是，即使有人对你非常的仇恨，对你来说****的是：生起忍耐并在心中为他人创造一些空间。所以，与产生嗔恨相反，我们应该发展的是仁爱和慈悲。如果我们这样去做，将有助于减少我们的敌意和他人心中的怒气。毕竟，仁爱与慈悲是所有众生心中，与生俱来的特质，我们必须珍惜这种特质。如果我们可以生起仁爱与慈悲，并一直延续，这将会给我们自身和他人都带来极大的利益。
The punch line here is that even if someone has been very hateful towards you, it is in your best interests to develop patience and create some space in your hearts for others. So, contrary to the hatred that is inflicted upon us we should develop loving kindness and compassion. If we do this then it will help us to reduce our hatred and also the anger in the minds of others. Loving kindness and compassion are, after all, inherent in the hearts of all sentient beings and so we must cherish this tendency. If we are able to develop loving kindness ad compassion over an extended period of time then it will be of great benefit to oneself and others.
但是如果我们持续以敌意和仇恨作为回应，那将会是非常有害并具有破坏性的——这会摧毁爱与慈悲的种子。
However, if we continue to answer back with hatred and malice over an extended period of time then it will be very harmful and destructive. It will harm the seeds of loving kindness and compassion.
假如一个人正在生气，心中充满愤怒，那就不要以愤怒相报复，而应该以利益他们的发心相对待。这些不仅仅是口头上说的话而已，它们来自我的亲身体验。
If a person is angry, if they are overflowing with anger, then don’t retaliate with hatred but act towards them with the motivation of benefiting them. These are not just words but come from my own experience.
我是一个佛法小学生，我不能说已经证得圆满，只是在很小及有限的方面我认识到了修持佛法的利益。
I am a minor Dharma student. I can’t say that I’m accomplished except only in a small and limited way have I realized the benefit of practicing the Dharma.
当我经验到愤怒，我明白虽然看上去是外在因素激发了我们的愤怒，但其实****的是，去嘲笑那些试图让我生气的外境，这样我就不会被愤怒和那些外在因素所征服。我会试着不去把愤怒和外在因素看得太重。
When I experience anger then I understand how external factors seem to provoke anger but really it is better to laugh at the external factors for trying to make me angry then I am not overcome by anger and these external factors. I try not to give too much importance to anger and external factors.
假如我们不能在愤怒的状态中解脱，那么我们就应该尝试去辨认它，这样无论它何时出现，都可以让它停止。****的是可以让它停止，但如果不能我们也应该试着尽快调整状态。不要让愤怒延长或者在心相续中停留，否则愤怒会伤害到我们的体质。
If we are not free of our angry nature then we should try to recognize it and then stop it whenever it comes up. It is best to stop it but if we can’t then we should try to rectify the situation as soon as possible. Try not to keep it for any length or duration in our mind streams otherwise it will harm our constitution.
并不仅仅是因为别人的刺激或者错误，使我们生起愤怒，我们应该知道当愤怒的种子在他人心内生起的同时，这些种子也在我们的内心相应滋生。如果你可以在很长一段时间之中，内心都保持慈悲，那将会非常具有利益。
We should know that the seeds of anger also arise mutually in ourselves at the same time as it does in others. It is not only just the other person who is always inciting the anger in us and who is at fault for causing anger to arise in us. If you can keep compassion in your heart over a long time then it will be very beneficial.
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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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