2016年11月17日
November 17, 2016
November 17, 2016
噶瑪巴對於具德者往生之開示
Karmapa on the death of great beings
Karmapa on the death of great beings
為何具德者之往生被視為偉大的教法？
Why being present when a great being dies can be one of the greatest teachings
Why being present when a great being dies can be one of the greatest teachings
在過去幾年， 我們看到了許多具德上師的圓寂。第十七世大寶法王泰耶多杰為此，透過具德者強大且有意義的涅槃示現，給予了我們教授開示。
In the last few years, we have witnessed the passing of many eminent masters. Reflecting on this, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, offers a teaching on the power and significance of great beings passing into parinirvana.
In the last few years, we have witnessed the passing of many eminent masters. Reflecting on this, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, offers a teaching on the power and significance of great beings passing into parinirvana.
即便是佛陀亦不能逃避死亡。在我們的一般概念裡，開悟者意味著在某種程度上克服了死亡。然而，這是對開悟者的誤解。這主要是因為我們曲解死亡乃一切的終點：猶如睡著一般，不再醒來
Not even a Buddha can escape death. Our common perception might be that enlightened beings have in some way overcome death. However, this would be a misunderstanding of what it means to be an awakened being. This is largely because we identify and misinterpret death as the end of things: a state of sleep that one can’t be woken up from.
Not even a Buddha can escape death. Our common perception might be that enlightened beings have in some way overcome death. However, this would be a misunderstanding of what it means to be an awakened being. This is largely because we identify and misinterpret death as the end of things: a state of sleep that one can’t be woken up from.
在佛教中，無論是出生，活著或者死亡，每一個階段都是值得歡慶並平等的。因此，作為佛教修行者，我們全心投注身口意於聆聽、沉思和禪修的練習中，以充分認知出生，活著和死亡的階段皆是自然並相互依存的。
In Buddhism, every aspect of existence, be it birth, life or death, is celebrated and valued equally. Therefore, as Buddhist practitioners, we fully dedicate our body, speech and mind to the practices of listening, contemplation and meditation, in order to recognize with full awareness the stages of birth, life and death as both natural and interdependent.
In Buddhism, every aspect of existence, be it birth, life or death, is celebrated and valued equally. Therefore, as Buddhist practitioners, we fully dedicate our body, speech and mind to the practices of listening, contemplation and meditation, in order to recognize with full awareness the stages of birth, life and death as both natural and interdependent.
通常，我們的焦躁不安、困惑、與痛苦源自我們不了解生、老、病、死是我們生命中最自然不過的一環。由於這樣的不了解 – 亦即，不願意去接受這些環節是生命的一部分乃自然之道 – 為此矛盾於焉而生，比方說：因為太懼怕活著，於是視死亡為生命的解脫。同樣的，有時候，會因為太怕死亡，而以不自然的觀點面對活著的時候。因此，以各式各樣之名，想要延展本質上倏忽即逝之人生。
Most often, our restlessness, confusion and panic originates from not knowing that birth, ageing, falling ill and death are the most natural parts of life. Due to this not knowing – meaning not accepting these parts of life as natural – contractions are caused, for example: to fear living so much that one looks at living as unnatural and looks at death as an escape from living. Similarly, at times, fearing death so much that one has an unnatural perspective towards living, and therefore one tries to find all kinds of ways to prolong one’s essentially fleeting life.
Most often, our restlessness, confusion and panic originates from not knowing that birth, ageing, falling ill and death are the most natural parts of life. Due to this not knowing – meaning not accepting these parts of life as natural – contractions are caused, for example: to fear living so much that one looks at living as unnatural and looks at death as an escape from living. Similarly, at times, fearing death so much that one has an unnatural perspective towards living, and therefore one tries to find all kinds of ways to prolong one’s essentially fleeting life.
在開始接受這樣的事實之前，明日之生老病死，明日之生與死，無可避免會為我們帶來無盡的痛苦。
Until this acceptance is initiated, the inevitable tomorrows of birth, ageing, falling ill and death, the tomorrows of living and dying, cause endless panic.
Until this acceptance is initiated, the inevitable tomorrows of birth, ageing, falling ill and death, the tomorrows of living and dying, cause endless panic.
當佛陀釋迦牟尼(公元前563 - 483年)在菩提樹下獲得證悟，他第一次在他的生命裡看到生至死這些階段的存在，並不如他想象中的可怕和不安。當初他誤解了出生，活著和死亡實相，導致他逃離王室生活並尋找解脫的藥方。而他最終才醒悟原來解脫的妙藥即是順其自然。
When Buddha Shakyamuni (563-483 BCE) attained the fully enlightened state under the Bodhi tree, for the first time in his life he saw that these stages of existence weren’t as frightful and disturbing as he had imagined. His misguided assessment of birth, living and death had driven him to escape from his princely life, and to search for some kind of elusive elixir. The elixir he finally discovered was to simply let things be.
When Buddha Shakyamuni (563-483 BCE) attained the fully enlightened state under the Bodhi tree, for the first time in his life he saw that these stages of existence weren’t as frightful and disturbing as he had imagined. His misguided assessment of birth, living and death had driven him to escape from his princely life, and to search for some kind of elusive elixir. The elixir he finally discovered was to simply let things be.
這種和諧平靜就是他捨棄了奢華生活後所一直找尋的。當因緣俱足，没有人可以改變結果。唯一可以做的有意義的事就是順其自然。因此，佛陀證悟後，他生活的每一個層面所傳遞的訊息皆是教導人們如何放下，如何生，以及如何死。
This was the peace he had been searching for when he renounced his life in luxury. He saw that when causes and conditions gather, there is nothing one could do to change the results. The only meaningful thing that can be done is to let things be. Therefore, after he attained enlightenment, every aspect of his life was a message of how to let things be, how to live, and how to die.
This was the peace he had been searching for when he renounced his life in luxury. He saw that when causes and conditions gather, there is nothing one could do to change the results. The only meaningful thing that can be done is to let things be. Therefore, after he attained enlightenment, every aspect of his life was a message of how to let things be, how to live, and how to die.
佛陀是開悟者，但並不意味着他符合我們想像中完美的形象。在他有生之年，他和跟隨他的修行者們，也曾經歷飢餓、疾病、甚至身體受傷的时候。但這一切並没有打擾他的平静或動搖他的智慧。
Just because he was the Buddha doesn’t mean that he conformed with our concept of a perfect being. There were times during his life when he and his entourage experienced hunger, sickness and even physical injuries. But those didn’t disturb his peace or shake his wisdom.
Just because he was the Buddha doesn’t mean that he conformed with our concept of a perfect being. There were times during his life when he and his entourage experienced hunger, sickness and even physical injuries. But those didn’t disturb his peace or shake his wisdom.
當死亡不可避免的來臨時，他平靜地迎向死亡。在死亡的那一刻，他一點也不焦慮、恐懼或驚慌，因為他了悟，他所經歷的是最自然不過的事情，並没有任何的問題。
When the inevitable end of his life came, he entered peacefully into the passage of death. He died without being affected by any anxieties, without any fear or panic, because he understood that what he was experiencing was the most natural way of things, and there was nothing wrong about it.
When the inevitable end of his life came, he entered peacefully into the passage of death. He died without being affected by any anxieties, without any fear or panic, because he understood that what he was experiencing was the most natural way of things, and there was nothing wrong about it.
我相信這是最偉大的教法之一。是也，一個偉大的教法往往隨著偉大成就者的死亡而示現。它甚至可能比佛陀教導的84,000個法們和三轉法輪來得更強大、簡捷、直接和簡單。
I believe that this is one of the greatest teachings ever. Yes, one of the greatest teachings comes when a great being dies. It might even be far more powerful, condensed, direct and simple than all of the 84,000 teachings of the Buddha and the three turnings of the Dharma Wheel.
I believe that this is one of the greatest teachings ever. Yes, one of the greatest teachings comes when a great being dies. It might even be far more powerful, condensed, direct and simple than all of the 84,000 teachings of the Buddha and the three turnings of the Dharma Wheel.
佛陀或具德者的離開可以幫助我們意識到世事無常。這樣的教授可以把我們從永恆的夢幻裡震醒，以及喚醒，否則我們始終難以覺醒。
The departure of a Buddha or great being can help us realize that everything is impermanent. This teaching has the potency to shake us and awaken us from the daily dream of permanence, which is otherwise so difficult to wake up from.
The departure of a Buddha or great being can help us realize that everything is impermanent. This teaching has the potency to shake us and awaken us from the daily dream of permanence, which is otherwise so difficult to wake up from.
因此，不受一般死亡的認知所染，當大成就者正面臨死亡，直到他或她被火化的那一刻，此等涅槃示現，能為我們求道上之生死課題，帶來極大的價值與啟發。
Therefore, to be present when a great being is dying – untainted by our usual perspective on the concept of death – until his or her cremation, can be a teaching of immense value for our own spiritual path during life and death.
Therefore, to be present when a great being is dying – untainted by our usual perspective on the concept of death – until his or her cremation, can be a teaching of immense value for our own spiritual path during life and death.
