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 17^th Karmapa have been edited.  Generally these teachings have been translated by Gompo-la but the teaching of the 15^th 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.

十七世大宝法王讲授

佛法教授  之十一

2005年8月13日

于达兰萨拉  上密院

His Holiness 17^th Karmapa

Dharma Lecture 11

13^th 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.

很多人都对观音法门的修持有所了解，但他们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，只要他具有这样的特质，他就是观音。对慈悲的修持不仅是由佛学成就者建立起来的佛教的修持，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，而他并不是单一的个体。

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.

我总是尝试和不同的团体或各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。我不会尝试让（不信佛教的）人们改信佛教，但我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慈悲。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，而且很不实际。当人们练习慈悲，会产生误解，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，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看到他人的痛苦，然后施以正确的慈悲。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。当我们看到了他人的痛苦，以及痛苦的二元性，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。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，反而在无能为力地眼看着这一切时遭受着巨大的痛苦。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。倘若我们的慈悲心并没有完全的成熟，我们又可以给谁人以有力的帮助呢？

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?

（完）

 文章上一则

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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