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·s¥[©Y¦ò¾ÇÁ¿®y
¦aÂI¡G·s¥[©Y¦èÂ䤤ß
¤µ¤Ñ¡A§Úº¥ý¦V»P·|¤j²³P¤W¸Û¼°ªºÅwªï¤§·N¡AÁÙ¦³¥D¿ìªº¡u¦èÂ䤤ߡv¡AÁÂÁ±z̪º¦w±Æ»PÁܽСA¨Ï§Ú¤µ±ß¯à¨Ó¦¹»P¦U¦ì¤À¨É¦òªûªºªk±Ð¡C
¡@¡@²³©Ò©Pª¾¡A¦b³oÓ¥@¬É¤Wªº¤HÃþ¦³µÛ³\³\¦h¦hªº±ý¨D¡AµM¦ÓµL½×¬Oþ¤@¤HºØ¡B«ù¦óºØõ¾Ç¡B»P«H¥õ¦óºØ©v±Ðªº¤H¡A³£¦³¤@Ó¦@³qªº´Á±æ¡A¨º´N¬O¨CÓ¤H³£§Æ±æÂ÷¶}µhW»PÀò±o§Ö¼Ö¡C¤£¦ý¤HÃþ¦p¦¹¡A§Y¨Ï¬O§Cµ¥°Êª«¦p©øÂA¤]³£¦³³o¼Ë¤@Ó¦@³qªºÄ@±æ¡A¥L̳£¤£³ßÅwµhW¡A¤]³£§Æ±æ¯à¥ÑµhW¤¤¸Ñ²æ¡FÓÅé¥Í©R¦p¦¹¡A°ê®a¤]¤@¼Ë¡A¥¦P¤O©ó¦U¶µµo®i¡A¥Øªº¤]¬O§Æ
I would like to take this opportunity
of extending my warmest greetings and best wishes to all of you. I would
particularly like to thank the Tibet Centre which has very kindly invited
me to come here tonight to meet all of you and to have a chance to share
the teachings of the Buddha with you.
As you all know, we as human
beings have many requirements in our lives and many things to accomplish.
But whether we are of different races, different philosophies or different
religions, what is common to all of us is that we all wish to be free
from suffering and we all wish to have happiness. This is the same not
only for human beings but for all living beings - from the tiniest of
insects to the most intelligent of human beings. They all have the same
wish to be
free from suffering and to have
happiness.
Therefore, every sentient being
makes efforts to achieve happiness just like every nation
±æ¤H¥Á±o¨ì§Ö¼Ö¡C¦]¦¹¡AÁ`Âkªº»¡¡A³o¥@¶¡¹B§@ªºÁ`ì²z«K¬O¡uÂ÷W±o¼Ö¡v¡C
¡uÂ÷W±o¼Ö¡vªº¤èªk¦³¨â¤jÃþ¡A¤@¬O¥~¦bª«½èªº°l¨D¡A¥t¤@¬Oºë¯«¥Í©Rªº´£ª@¡C·íª¾¡A§Ú̵L½×¦h»òP¤O©ó¥~¦bª«½èªº°l¨D¡A³£µLªk±a¨Ó¤ß¤¤¯u¥¿ªº³ß¼Ö¡A¬Æ¦ÜÁÙ·|Åý¦Û¤vÅܱo§ó¬°´dºGµhW¡CÀò±o³ß¼Öªº°ß¤@¤èªk¬O¤º¦bºë¯«¥Í©Rªº´£ª@Âà¤Æ¡C¾¬O¤§¬G¡A¦b§Ú̥ͩR¤¤³Ì«nªº¤@¥ó¨Æ¡A·í¬O§V¤O¦a´£ª@¤º¦bªººë¯«¥Í©R¡A°ß¦³¦p¦¹¤~¯àÀò±o¯u¥¿¥Ã«íªº³ß¼Ö©M¦w¸Ô¡F§_«h§Y¨Ï§Ų́CÓ¤H³£·QnÀò±o§Ö¼Ö¡A¨ìÀY¨Ó«o²×µL¤@¤H¯à±o¨ì³ß¼Ö¡C¥H¤U´N¬On¤¶²Ð°¶¤j¤W®vªº±Ð¾É¡A±Ð¾É§Ú̦p¦ó´£ª@¤º¦bºë¯«¥Í©R¡A¥HÀò¨ú¯u¥¿³ß¼Ö¤§¹D¡C
§ÚÌ°¶¤jªº¾É®vÄÀ{¦È¥§¦ò¡A¥L¤wÀò±o¤@¤ÁÂ_ÃÒ¤§¥\¼w¡A¥L¶W¶V©Ò¦³¬Û¡B®Ú°£¦UºØ¹L±w©M»Ùê¡A¦ÓÃÒ±o³Ì¶êº¡¨s³ºªºªG¦ì¡A¨Ã¬°¤F©Ò¦³²³¥Í¦¨´N½Ñ¦h¦ò¦æ¨Æ·~¡C
makes efforts towards development
in order to find happiness for it's people. Everybody is actually working
to achieve happiness.
However, it is very clear that
unless we make inner mental and spiritual development, no matter how
much effort we put into material development, it will not produce happiness
but instead bring us more misery and suffering. Therefore, in our lives
the most important thing is to make efforts towards inner spiritual
development because only then can we find real happiness and real peace.
Otherwise, even though every one of us is seeking happiness we will
not find it. Therefore, we must make every effort towards our inner
spiritual development which we can only do by following the teachings
of the great masters. At this present moment and place all of us are
following the Buddha's teachings.
¦b¥L³o¨Ç¨¡B»y¡B·Nªº½Ñ¦ò¦æ¨Æ·~¤¤¡A³Ì«nªÌº±À»yªº¨Æ·~¡C¥L¸g¥Ñ¨¥±Ð¦Ó¤jÂàªk½ü¡A±N¦Û¤vÃÒ±oªº¦Û¤ºÃÒ´¼¼z¶Ç±Âµ¹©Ò¦³²³¥Í¡A¥H´Á©Ò¦³²³¥Í¯à¦p¥L¤@¼Ë¥ÃÂ÷Wµh¦ÓÀòÃÒ¨s³º¦òªG¡C
¦òªû±Ð¾É§Ú̳̺ënªºªkªù´N¬O»{ÃѤߪº¥»©Ê¡A¨ä¹ê§Ú̪º¤ß±qµL©l¥H¨Ó¥»¦Û²M²b±q¥¼¬V¦Ã¡A¦pªG§Ú̯à¦p¦¹¦a¤Fª¾¤ßªº¥»½è¡A·í¤U§ÚÌ´N¥i¥H±q½ü°jªºµhW¤¤¸Ñ²æ¦Ó¦¨ÃÒ¦òªG¡CµM¦Ó¡A§Ú̪º¥»©Ê¦]¨ü¨ìµL©ú¤Û¬Û©Ò»X½ª¡A³Q½ü°j·~³ø©Ò±±¨î¡A¤£¯à¤Fª¾¤ßªº¥»©Ê¡A¬G¥Ã»·¦bµhW¤¤¦Ó¤£±o¸Ñ²æ¡C¤£¹L¡AÁöµM§Ú̪º¤ß¨ü¨ì¦p¬Oªº»Ù½ª¡A¦ý¬O¤ßªº¥»©Ê«o©l²×¬O²M²bªº¡AµL©ú¥u¬O°¸µM¥B¬O¼È®Éªº¡A³Ì«áµL©úªº»Ù½ª²×¥²¥h°£ºÉ²b¡A¦Ó¦^Âk¨ì¤ßªº¥»µM©ú²b¡C
³\¦h¸g¨å³£»¡¡u©Ò¦³²³¥Í¬Ò¦³¦ò©Ê¡v¡A¦Ó¡u¤ßªº¥»©Ê¡v´N¬O«ü¨CÓ¤H¥»¦Û¨ã¨¬ªº¡u¦ò©Ê¡v¡C§ÚÌÀ³·í§V¤O¦a±qµhW©M»Ù½ª¤¤¸Ñ²æ¡A¥HÅý¡u¦ò©Ê¡v¦A«×¹üÅã¡A¦Ó¹F¨ì¦p¦òªû¯ëªº¤j¸Ñ²æ¤jÃÒ®©¡F³o¼Ë§@¬°¤£¶È¬O§ÚÌÓ¤H¥Í©Rªº¤@¤j¦¨´N¡A¤]
The Lord Buddha departed from
all forms of faults and obscurations and obtained every good quality
and performed many great activities for the sake of all sentient beings.
The Lord Buddha performed physical, speech and wisdom activities of
which the most important activity was the speech activity. What speech
activity means is that the Lord Buddha turned the Wheel of the Dharma
by teaching sentient beings the inner realization he had gained. This
teaching of the Dharma through words to all sentient beings so that
they can all also become permanently free from suffering is the Buddha¡¦s
speech activity. Since the true nature of the mind is never stained
with defilements and delusions all sentient beings have the capacity
to become Buddhas. The true nature of our mind, right from the very
beginning, is pure. However, at the moment we do not see this because
we are completely covered with defilements and delusions. As
¬O§Q¯q²³¥Í³Ì¦nªº¤èªk¡A¬O¦P®É¶êº¡¤H§Ú¨â§Qªº³Ì¨Î³~®|¡CµM¦Ó¦¹¨è§ÚÌÁ٬ݤ£¨ì³oÓ¡u¦ò©Ê¡v¡A§ÚÌ¡u¤ßªº¥»©Ê¡vÁÙ§¹¥þ³Q»Ù½ª¦í¡F§Ṳ́]¦]¬°³o¼Ëªº»Ù½ª¡A³y¤F¬Æ¦hªº¹L±w©M©Ó¨üµL½aªºµhW¡A³o¨Ç°ÝÃDªº®Ú·½³£¬O¥Ñ©ó§Ú̬ݤ£¨£®Ú¥»ªº¦ò©Ê©ú¥ú©ÒP¡C
§Ú̵Lªk»{²M¤Î¹ê½î¥»¦³ªº¡u¤ß¤§¥»©Ê¡v¡A¦ý¹ï©ó¤£¹ê¦bªº¡u¦Û§Ú¡v«o²@µLÃhºÃ¦a¥[¥H°õµÛ¡A³o¬O§Ú̥ͩR¤¤³Ì¤jªºµL©ú¡A¤]¬O¥Í©R¤¤³Ì¤jªº¿ù»~¡Cn¬O§Ú̯à¥Î¤ß´M§äÀ˵ø¡A§Ú̱N·|µo²{¨ä¹ê®Ú¥»¨S¦³¤@ÓºÙ¬°¡u¦Û§Ú¡vªºªF¦è¡C§ÚÌ¥i¥H¸ÕµÛ´M§ä¦Û¨¤º³¡¾¹©x¡B¨Å骺¥~³¡¡B»P¨Å餺¥~¤§¶¡¡F±z·|µo²{¨Å骺¨C¤@³¡¦ì¡A³£§ä¤£¨ì²Õ¦¨¦Û§Úªº¤À¤l¡A§ó§ä¤£¨ìºÙ¬°¦Û§Úªº¹êÅé¡FµM¦Ó§ÚÌ«o¤´²@¤£ÃhºÃ¦a¤@ª½°õµÛ¦Û§Ú¡A¦Ó¥B·í§ÚÌÅܦ¨¨º¼Ëªº®ÉÔ¡A¤´¤£ª¾¹D¦^ÀY¥h»{ª¾¨ºÓ¤ß¤§¥»©Ê©ú¥ú¡A¥uª¾¹D¤@¨ý¦a°õµÛ©óµêÀÀªº¦Û§Ú¡A³o¯u¬O¤Ñ¤jªº¤Ý¸Þ¡C·í§A¤@¥¹²£¥Í¡u¦Û§Ú¡v¤§«á¡A±µµÛ´N·|¦³¡u¥L¤H¡vªº¥X²{¡A¦]¬°¦Û§Ú©M¥L¤H¥»¨Ó´N¬O¤¬¬Û¨Ì¦sªº¡A¥¿¦p¥ªÃä©M¥kÃ䪺Ãö«Y¤@¼Ë¡A·í¥kÃä¦s¦b
long as the true nature of our
mind is covered with defilements and obscurations we will always be
caught up in this realm of existence and, as long as we are in this
realm of existence we will never be free from suffering because in this
realm of existence there is nothing but suffering. Were the true nature
of our mind not pure then we would never become pure. But since the
true nature of our mind is pure and the impurities and obscurations
only temporary, there is a possibility of departing from or clearing
up the obscurations that we have. It is said in many scriptures that
every sentient being possesses the Buddha nature and that the true nature
of our mind is, in fact, the Buddha nature. So, in actuality we have
the basic requirement with which we can, if we make enough effort, try
to be permanently free from all suffering and obscurations and become
fully enlightened like the Lord Buddha. Becoming fully enlightened will
not
¥ªÃä¤]´N¦]¤§¦Ó¦s¦b¡C©Ò¥H¦Û§Ú©M¥L¤H¬O¦P®É²£¥Íªº¡A¤§«á«K·|²£¥Í¼¤±æ°õµÛµ¥µ¥¡F©ó¬O¶}©l°õµÛÄÝ©ó¦Û¤vªºªF¦è¡A¦p¦Û¤vªº¥Í©R¡A¦Û¤vªº¿Ë±ªB¤Íµ¥¡A¦Ó¥B¦]¬°§Q¯qªº½Ä¬ð¡A¸òµÛ·|¹ï¥L¤H²£¥Í¼Ä·N½Q«ëµ¥µ¥¡K¡C¥Ñ¦¹¥iª¾¡A¤£²M²bªº®Ú¥»¤T¬r¬O®Ú·½©ó¦Û§Ú°õµÛ¡A¦Û§Ú°õµÛ¤S®Ú·½©ó¤£¤F¸Ñ¦Û©Ê©ú¥ú©ÒP¡C¥i¨£¤£¤F¸Ñ¦Û©Ê©ú¥ú¬O©Ò¦³°ÝÃDªº°_ÂI¡A¦Û§Ú°õµÛ«h¬O¤@¤Á¬V¦Ãªº®Ú¥»©Ò¦b¡A¦³¤F¦Û§Ú´N²£¥Í§Ú©Ò¡A¥Ñ¤H§Ú¹ï¥ß¦Ó²£¥Í«è«ë¥L¤H¡A±µµÛ´N¦b¤H§Ú§Q®`¤¤ÀY¥XÀY¨S¡A¤H¥ÍªºµhW©ó²j²£¥Í¡C
¾ð¤ìªº®Ú¦pªG¦³¬r¡A¨ºªø¦b¾ð¤Wªºªá¡B¸¡BªG¹êµ¥¡A¤]·|¸òµÛ¦³¬r¡C¦P²z¡A¤ß¦pªG¥Ñ¤T¬r©Ò¥D®_¡A¨º¥Ñ¤§¦Ó°_ªº¥ô¦ó¦æ¬°¤]³£±N¬O¬V¦Ãªº´c·~¡A³o¨Ç´c·~±N·|¬°¦¹¥Í©M¨Ó¥Í³Ð³y¥X§ó¦hªºµhW¡CÂkµ²¦a»¡¡A¤ßªº¬V¦Ã¬O¸o»íº×º¡A¥Ñ¤ß¦Ó³v¤@¦V¥~®i¶}¡A»y¨¥»P¨Åé¦æ¬°³£®Ú©ó¤ß¡FY¤ß¬V¦Ã¤F¡A§Ú̪º¦æ°Ê´N¦p¦P¦b¼½¤U¬V¦ÃªººØ¬ó¡A³Ì«á³o¨ÇºØ¤l³£·|µ²¦¨¬V¦ÃªºªG¹ê
only be a great achievement
for ourselves but also for the countless sentient beings whom we will
be able to help. Therefore, gaining enlightenment is like accomplishing
a double purpose - for us as well as for other sentient beings.
However, at the moment we do
not see the Buddha nature because the true nature of our mind is completely
covered with obscurations. The source of all our faults and suffering
is that we do not see the basic clear light of the Buddha nature as
it is, and instead, without any basis or reason we cling to ourselves.
In clinging to ourselves we are committing the greatest ignorance and
making the greatest mistake that we could ever make, for if we were
to examine the reasons for clinging to ourselves we simply will not
find a 'self' because there is no such thing as a 'self', a ¡¥oneself¡¦.
If we were to search every part of our bodies, whether it be
§Ú̥ѵL©l¦Ü¤µ¤é¡A«K¬O³o¼Ë´`Àô¤£¤wªº¶i¦æµÛ¡A¤@¥@±µµÛ¤@¥@¦b¬V¦ÃªºÅé¨t¤¤¥ÃµL¥XÀYªº¤@¤Ñ¡C
ªk±Ð§i¶D§ÚÌ¡u¤ßÄò¬O¤£¶¡Â_ªº¡v¡F§Ú̪º¦×Åé¦b¤@´Á¹Ø©Rµ²§ô«á·|ÅÜ´«¼Ë»ª¡A¦ý¤ßÄò«o«ùÄò¤£¶¡Â_¡A±qµL©l¥H¨Ó¡A¤ß¨ÃµL©Ò¿×¶}©l©Îµ²§ô¡A¥u¬O³o·í¤¤²`¨ü¹L¥h·~¤Oªº±±¨î¡A¦ÓÃø©ó¸õ²æì¨Óªº¥Í¬¡«äºû¼Ò¦¡¡A¬G³´©ó¦Û§Ú¤§°õµÛ¤¤¦Ó¤£¦Ûª¾¡A¦P®É¤]¦]°õµÛ©M½Q«ë¤§¬G¡AÀHµÛ®É¥ú¤§©µÄò¦Ó²Ö¿n·U¨Ó·U¦hªº·~¤O¡A¤]´NÅý¦Û¤v§óÃø©ó¸Ñ²æ¡C
§ÚÌ»P¨ä¥¦¥Í©R³Ì¤j¤£¦P¬O¡A§Ú̥ͦӬ°¤H¨¡A§Ų́㨬צ檺«Ü¦n±ø¥ó¡A§Ṳ́£À³¸Óµê«×¦¹¥Í¡A¤µ¥Í¥²¶·³]ªk¥Ñ¤Û¬Û»Ù½ª¤¤Ä±¿ô¹L¨Ó¡C¦pªG§Ṳ́´Â¥ͬ¡©óµL©ú»Ù½ª¤¤¡A¨º¦b¥¼¨Ó¥@¥²¨ÌµMÁÙ¦b½ü°j¡A¤]¤´µM³´¦bµhWªº²`²W¤¤¡C§Ṳ́µ¥Í¤@©wn§Q¥Î¦¹¤d¸üÃø³{¤§¤H¨¡A§â´¤³oÓªk±ÐªººëµØ¡A¹ý©³¦a¥Î¥\¥H´Á²æÂ÷½ü°j¡A¨«¤J¶êº¡ÃÒ®©¤¤¡A¦Ó¥Ã»·»PWµh»¡¦A¨£¡C
the internal organs or the external
organs, the skeleton or the skin, we will not be able to find any substance
or any concrete thing such as a 'self'. Yet still, without any basis
or reason we continue to cling to our 'self' and do not see the basic
clear light. Just as it is with the right and left - when you have a
right there is always bound to be a left so also when we see a 'self'
we see an 'other' - the two are dependent on each other. So, when there
is a 'self' and an 'other' then automatically you will have desire and
attachment to one's own side, one's own life, one's own relatives, one's
own friends and feel hatred for others like one's enemies and so forth.
These impure things all arise from the most basic of the three poisons,
which is that of ignorance, with which we cling to the 'self'. From
this then arises the attachment to one's own side and hatred for others
and, from these basic poisons stem the ten defilements. If the root
of the tree is
©Ò¥H¡A¤µ¤Ñ³Ìºònªº¬O¦p¦ó²æÂ÷µL©ú»Ù½ª¡A¤]³\³o¼Ë§@¤£¨£±o¯à°¨¤W§ïÅܲ{ªp¡A¦ý«o¥i®Ú°£¥¼¨ÓµhW¤§¦]¡C¤@Áû¤w¸g±Nªñ¦¨¼ôªº¹A§@ª«¡A¤£ºÞ²{¦bªø±o¦n¤£¦n¡A§Ú̳£¤£¯à§@¤Ó¦hªº§ïÅÜ¡A¦ý¬O¦pªG¦b¥Íªøªºªì´Á¡A§Ú̪º§V¤O±N·|¤j¤j§ïÅÜ¥¦ªºµ²ªG¡A©¹ªÌ¤w¨o¡A¨ÓªÌ¥i°l¡F¹L¥h¤w¦¨§ÎªºWµhÁöµM¤£¯à§ïÅÜ¡A¦ý¥¼¨Ó©|¥¼©w«¬ªº³¡¥÷§Ṳ́´¦³«Ü¤jªº´§ÅxªÅ¶¡¡C§Ú̲{¤µ©Ò¨üªºµhW¬OÄݩ󵲪G¶¥¬q¡A¨Ò¦p§Ú̪º¦â¬Û¤£½×ªø±o¦p¦ó³£¤w½T©w¤F¡A³o³¡¥÷§Ṳ́£¯à§ï¡A¦ý¬O¥¼¨Óªºµo®i«h¾Þ¤§¦b§Ú¡C¦pªG§Ú̯u·Qn±qµhW²`²W¤¤¹ý©³¸Ñ²æ¡A¨º´N¥²¶·®ø°£³y¦¨µhWªº¦]¡A¦Ó³y¦¨§Ú̵hWªº®Ú¥»ì¦]´N¬O¤T¬r¡Fn¬O§Ú̯à°÷²æÂ÷¤T¬rªº»Ù½ª¡A¨º¦UºØªºWµh«K·|¦ÛµM·Ï®ø¶³´²¡A©Ò¥H§ÚÌ¥²¶·ºÜºÉ©Ò¯à¦a¥h°£¤T¬r¡C
¤£n»¡¥h°£¤T¬r¬ÆÃø¡A´N³s»{²M»Ù½ª¬V¦Ã³£¤£®e©ö¡F¬Æ¦Ün²°£§Ú̦¹¥Íªº´c²ß³£¬OÁ}Ãøªº¡A§ó¦óªp¬OµL©l¥H¨Ó´N¤w¸g¦s¦bªº¬V¦Ã©O¡H
§ÚÌ·Q·Q¬Ýn§Ú̥Ͱ_³g©À«Ü®e©ö¡An¥Í°_½Q
poisonous then whatever grows
on this tree, like it¡¦s flowers and leaves, will also be poisonous.
Similarly, whatever actions or non-virtuous deeds arise from these three
poisons - they create all the suffering in this life and the suffering
of future lives. Therefore, these poisons are the root of all our actions
- physical actions, speech actions and mental actions. Taking action
then, is like planting a seed. When you plant a seed in due course it
will ripen. So in this way the way we live our lives in this lifetime
determines how we live our next lifetime, and hence we keep going on
from beginningless time up to now. We believe this for two reasons.
One, as it is said in the teachings - we have had lives before this
one and two, we will have many lives in the future because the body
may die but the mind continues. Mind and matter are two completely different
things. Mind will never become matter and matter will never become
«ë«Ü²³æ¡An¥Í°_ź¶Æ©M¶ú§ª¤]»´¦Ó©öÁ|¡A¬V¦Ãªº¥Í°_¬O«Ü®e©öªº¡A¥un·¥¤pªº¦]´N¥i¥H«Ü»´©ö¦a¥Í°_¬V¦Ã¡A¦ý¬On¥Í°_¤ß©Êªº¥\¼w«o«D±`§xÃø¡A¨Ò¦p·O´d©M·R¡B°@¸Û»P«H¤ßµ¥µ¥¡AÁöµM¥Í°_³o¨Ç¥\¼w¨Ã«D©ö¨Æ¡A¦ý¬O§Ṳ́´¶·§V¤O¡A¥H¤U´£¨Ñ¤@¨Ç¥h°£¬V¦Ã»P¥Í°_¥\¼w¤§ªk¡C
¥h°£¬V¦Ã¤§¹D¡A¦³¡u¦@ªk¡v»P¡u¤£¦@ªk¡v¨âºØ¡A¥ý»¡¡u¦@ªk¡v¡G§ÚÌ¥²¶·¤F¸Ñ¨S¦³¤H³ßÅwµhW¡A¤H¤H³£§Æ±æ¥ÑµhW¤¤¸Ñ²æ¡A¦Ó¹ý©³¸Ñ²æµhW¤§¹D´N¬O¥h°£µhW¤§¦]¡A¤]´N¬O®Ú°£¤T¬r¬V¦Ã¡C¬V¦Ã¬O§Ú̦¹¥Í³Ì¤jªº¼Ä¤H¡A§ÚÌÀ³¸Ó»P¤§¾Ä¾Ô¨ì©³¡Aª½¨ì¹ý©³À»±Ñ¬V¦Ã¬°¤î¡C§Ú̯u¥¿ªº¼Ä¤H¤£¦b¥~ÀY¡A¦]¬°¥~¦b¼Ä¤H¨Ã¤£¯à§â§ÚÌ°e¤J´c¹D¡B¦aº»¡A¦Ó¬V¦Ã«o¥i»´¦Ó©öÁ|¦a±N§Ú̱À¤JµLÃäµhWªº¦aº»¤¤¡A©Ò¥H§ÚÌ¥²¶·»{²M¯u¥¿ªº¼Ä¤H¬O¬V¦Ã¡C
¥H¤W´£¨Ñ²b°£¬V¦Ãªºn»â¬O©ú¥Õ¦]»PªG¡A»{²M¤°»ò¾ÉP§Ú̵hW¡H·í§Ú̬ݲM³o¨Ç¤§«á¡A´N¤£©ö°_°õµÛ¡A´N¦³¥i¯à¥h°£µhW¤§¦]¡C¦n¤ñ§Ú
mind. The mind has to continue
as it is, and so in this way even though we change our physical body
from time to time the mind still continues. Although the mind is also
changing the continuity of the mind is constant, because even though
we die and leave this body, we take another form. Since beginningless
time we have been caught up in this realm of existence mainly because
instead of seeing the clear light and recognizing our inner Buddha nature
we continue to cling to our ¡¥self¡¦. It is due to this that we have attachment
and hatred which causes us to perform more and more actions which in
turn increase our misery and suffering, because all the suffering of
our past and our present are the direct product of actions that we ourselves
have committed. Therefore, in this lifetime when we have been fortunate
enough to be born as humans who are not only different from other living
beings but have all the right conditions to
̲{¦b³Q¬YºØ¯e¯f©ÒW¡A§Ú̺¥ý¥²¶·§ä¥XP¯f¤§¦]¨Ã¥[¥H§Ù°£¡A§_«h§Y¨Ï²´«eªº¯fªv¦n¤F¡A«Ü§Ö¦a¤S·|¦A«×´_µo¡C¦P²z¡A°²¦p§Ú̯uªº§Æ±æ¥ÑµhW¤¤¹ý©³¸Ñ²æ¡A¨º¥²¶·§ä¨ì¯u¥¿µhW¤§¦]¡AµM«á¹ý©³ªº©Þ°£¯f¦]¡A³o¼Ë¤~¦³¥i¯àÀò±o¯u¥¿¥Ã«íªº§Ö¼Ö¡A¦Ó³y¦¨§Ú̵hWªº¯f¦]´N¬O¬V¦Ã¡A§ÚÌ·í»{²M¡B´î¤Ö¡B¨Ã§Ù°£¤§¡C
¥h°£¬V¦Ãªº¡u¤£¦@ªk¡v¡A¹ï§Ṳ́@¯ë¤H¨Ó»¡«K¸û¬°¤£®e©ö¡A¥¦¬O±q´¼¼z¤U¤â¡A·íµL©ú¬V¦Ã¥Í°_¤§»Ú¡A§ÚÌ»P¨äÀH¥¦¬yÂà¢w¢w´N¬O»¡·í¬V¦Ã¥Í°_®É¡A§A·|·Q§ó¦hªº³o¨Ç¡B¨º¨Ç¡A¨Ã¥B±N¤§¥I½Ñ¦æ°Ê¡A©ó¬O¸òÀHµÛ³o¨Ç¬V¦Ãªº©ÀÀY°_»R¡A³o¼Ë§ÚÌ´N³Ð³y¥X§ó¦hªº´c¦]´cªG¨Ó¡C»P¨ä³o¼Ë¡A¤£¦p±N§Ú̪º¤ß«äÂàÓ¤è¦V¡A¬Ý¦í³o¨ÇµL©ú¬V¦Ã¥Ñ¦ó¦Ó°_¡A¨Ò¦p·í§Ú̹ï¬Y¤H¥Í®ð¼««ã®É¡A§ÚÌ·|»{¬°¤@¤Á³£¬O¨ºÓ¤Hªº¿ù¡A¦Ó¥B·|·U·Q·U¥Í®ð¡A·U·Q·UÁV¿|¡A³Ì«á³oÓ«ã®ð·|·U¨Ó·U¤j¦Ó¾ÉP§A±Ä¨ú¤@¨Ç¦æ°Ê¡C©Ò¥H»P¨ä¸òÀH³o¨Ç©ÀÀY¨«¡A¤£¦p¦^ÀY¸ÕµÛÀ˵ø³oÓ©Á«ã¥Ñ¦ó¦Ó¨Ó¡H¥¦¬O¥Ñ¨Å骺¨º¤@³¡¦ì¥Í°_ªº¡H¥Ñ¦ó³B¶}©l¡H¥¦¦w¦í¦b¨ºùØ¡H¥¦ªº¥»½è¬O¤°»ò¡H
practise the dharma, we surely
must not waste this great opportunity to awaken from these delusions.
If we continue living as we presently do, we will continue to be born
in this realm of existence and in the future also continue to be caught
up in the suffering of this very realm of existence.
Therefore, when we have this
great opportunity we must not waste it on other things. We must try
to seize the essence out of this great opportunity. The most important
thing to realize is that everybody wishes to be free from suffering.
It is also important to realize that the very reason for our suffering
is the result of us not changing our lifestyles and continuing with
our wrong ways of thinking. So, one has to work on eliminating the causes
of suffering. If we were to use the example of crops for instance, if
the crop is already ripened then we cannot change its growth and progress
very much.
·í§A¦p¦¹¦a¥h¹î¬Ý©ÎÀ˵ø³oÓ©Á«ã®É¡A§A±N§ä¤£¨ì¥ô¦ó¨ãÅé¯u¹ê³QºÙ¬°¬O©Á«ãªºªF¦è¡A§A¤]µLªk´x´¤»P«O¦³¥¦¡F§A¤£¯à§Î®e©Á«ã¹³¤°»ò¡A©Î»¡¥¦¬O¬YӧΪ¬¡BÃC¦â¡B¦s¦b¬YÓ¦a¤è¡A©Î¦b¨Å餺ªº¬Y¤@³¡¦ìµ¥µ¥¡A³Ì«á§A·|¹yµMµo²{ì¨Ó©Á«ã¤F¤£¥i±o¡C©Ò¥H±¹ï©Á«ã¤§¹D¡A»P¨ä¸òÀH©Á«ã¦ÓÂà¡AµM«á¥h¶Ë®`¥L¤H»P¦Û¤v¡Aˤ£¦p¥Î³oÓ¤èªk¨ÓÀ˵ø©Á«ã¥»¨¡A³Ì«á©Á«ã«K·|¦ÛµMµL¯e¦Ó²×¡A¦Ó¦^¨ì¤ß²MÀR¼á©úªºª¬ºA¡F³o¬O³z¹L´¼¼z¥Hº°°£¬V¦Ãªº¤èªk¡C
¥H¤W¬O³z¹L¦@»P¤£¦@ªº¤èªk¥H¥h°£¬V¦Ã¡A¦Ó«e´£«h¬O¥²¶·§âµL©ú¬V¦Ã·í¦¨¹L¥¢¡A»{¬°¥¦¬O¦¹¥Í³Ì¤jªº¼Ä¤H¡A¬O§Ṳ́µ¥Í¤@©wn¥h°£ªºº×¤ô¡A¬O¥Í©R¤¤À³¸Ó¹ý©³»°ºÉ±þµ´ªºªF¦è¡FÁÙ¦³§Ṳ́]À³¸Ó¸ÕµÛµo®i¤ß©Êªº¥\¼w¢w¢w·R»P·O´d¡C¦]¬°¤£¥u¬O§Ú̦ۤv§Æ±æ±o¨ì§Ö¼Ö¡A©Ò¦³²³¥Í¤]³£¦P¼Ë§Æ±æ§Ö¼Ö¡A©Ò¥H¥u¬°¦Û¤vµÛ·Q¬O¤£¥¿½Tªº¡C§Ṳ́@©w¤]n¬°¥L¤H³]¨³B¦a¡AºÉ¤ßºÉ¤O¦aÀ°§U¥L¤HÀò¨ú§Ö¼Ö¡C·íª¾§Ṵ́ߤ@¯àÀò±o¯u¥¿§Ö¼Öªº¤è¦¡¬O¸g¥Ñ¨Ï¥L¤H±o¨ì§Ö¼Ö¦Ó
However, if the crop is yet
to ripen and has just been planted then it¡¦s growth as well as many
other factors depend on how much care and how much work is put in it.
So similarly, the suffering that we undergo are actually in the result
stage. Using our body as an example¡Xthe shape, size and condition that
our body is in at present is already formed and we cannot change it,
but what happens to our body in the future is in nobody else¡¦s hands
but our very own. Therefore, if one really wishes to be free from suffering
one must eliminate and remove its causes which are the defilements,
the three basic poisons and the other defilements that arise from these
three basic poisons. So, difficult as it is to eliminate the defilements
which we have lived with since beginningless time, one must see the
defilements for what they are, even though they persist like bad habits
and are difficult to remove. While it is very easy to arouse
¨Ó¡AÀ³¥H³o¼Ëªº«äºû¥hÀ°§U¥L¤H¡A¥Ñ¦¹¦Ó°ö¾i¦Û¤v§ó¦hªº·R©M·O´d¡C
¦A¶i¤@¨B»¡¡A«h¬O»Ýn¦³¬Ã¶QªºµÐ´£¤ß¡A¬°¤F§Q¯q©Ò¦³²³¥Í¦Ó»}Ä@¦¨¦ò¡A³o¬O©Ò¦³ªº§Ö¼Ö©M¥\¼wªºÁ`·½ÀY¡A¤]¬O¤j¼¦òªkªººën©Ò¦b¡C¤j¼¦òªkªº°ò¦¬OµÐ´£¤ß¡A¥²¶·¨ã¨¬µÐ´£¤ß§Ṳ́~¥i¥HÀò±o°¶¤jªº¦¨´N¡A¤]³\nÅýµÐ´£¤ß¥Í°_¨Ã«D©ö¨Æ¡A¦ýY§ÚÌ¥H¤§¬°§V¤Oªº¥Ø¼Ð¡A¤£Â_ªº¤U¥\¤Ò«K·|¦³·¥¤jªº¥\¼w»P§Q¯q¡A¦³³o¼ËªºµÐ´£¤ß§Y¨Ï¥uÀ°§U¬Y¤@¯S©wªº¹ï¶H¸Ñ¨M¬Y¤@¯S©wªº°ÝÃD¡A«K¤w²Ö¿n¤F·¥¤jªº¥\¼w§Q¯q¡A§ó¦óªpµÐ´£¤ß¥i¬I¥Î©ó©Ò¦³±Ú¸s»P©Ò¦³°ÝÃD¤W¡A¦Ó¥B¤S¬OµL¤îºÉªº¦b§Q¯q²³¥Í¡A©Ò¥HµÐ´£¤ß·íµM¬O¥@¶¡³Ì°¶¤j¦Ó®í³ÓªºÄ_ª«¡C
§Ú¥HµÐ´£¤ßªº¼Wªø§@¬°§Ṳ́µ¤é»E·|ªºµ²½×¡A¨Ã¥B¯¬ºÖ¤j®a¦¹¥Í§Ö¼Ö¡A¤ßÆF×¹D¶êº¡¡A¬èÄ@¦òªk¹¬¤TÄ_ªº¥[³Q¥Ã»·»P¦U¦ì¦P¦b¡AÁÂÁ¤j®a¡I¦pªG§A̦³¥ô¦ó°ÝÃD¡A¥i©ó²{¦b´£¥X¨Ó¡A§Ú«Ü¼Ö·N¦^µª¡C
°ÝÃD¡G§Ú·Q½Ð°Ý¤W®v¡A¥h°£¬V¦Ã¬O§_ÁÙ¦³¯µ±K¤§ªk¡H
¦^µª¡G«e±´£¨ìªº¦@ªk¬O«äºû¨äµ²ªG¡A·Q·Q¦pªG§Ú̾D¨ü¬V¦Ã¡A±N·|¬°¦Û¤v±a¨Ó¬Æ¦hªºµhW¡A¬O¬G§ÚÌÂǥѫäºû¨äµ²ªG¡A¦Ó§i¶D¦Û¤vÀ³ª¾±±¨î¡A´£¿ô¦Û¤v¬Ý¦íµL©ú¡A¤£n¨ÌµÛ¬V¦Ã°_»R¡C¤£¦@ªk«h¬O´¼¼z¤§Æ[·Ó¡Aµo²{¬V¦Ã¥»¤£¦s¦b¡A¦Ó¹F¨ì²M²b¥»©Êªº¹Ò¬É¡C¦Ü©ó¯µ±K¤§ªk«h¬O«ü¦b±KÄò¤¤¤£¦Pªº»öy¡A¦U¦³¤£¦Pªº¤èªk¡C
°ÝÃD¡G¡K¡K¨Ò¦p§Ú¦]¬Y¤Hªº¦æ¬°¦Ó¥Í®ð¡A§Úª¾¹D§Ú¬°¦ó¹ï¦¹¤H¥Í®ð¦Ó¤£¬O¹ï¨ä¥L¤H¥Í®ð¡A§Ú¤@ª½¦b«ä¯Á³oÓ°ÝÃD¡A©Î³\ì¦]
desire, hatred, pride and jealousy,
etc., it is very difficult to arouse the good qualities of the mind
like loving kindness, compassion, devotion and faith, etc. Causing the
defilements to arise within us is very easy. However, being able to
see the tiny little causes that gives rise to the defilements so very
easily is a difficult thing to do. But we must try our best. There are
many different methods by which we can get rid of the causes of these
defilements.
There are outer methods, inner
methods and secret methods. Of course, the most common outer method
is to realize that every sentient being wishes to be free from suffering.
If we really wish to be free from suffering then we must remove the
defilements which are the causes of all suffering. Since the defilements
are what we should really aim to eliminate
¥X¦b¥Lªº¨¤W¦Ó«D§Ú¡C½Ð°Ýªk¤ý¬O§_¦³¦¹ºØ¥i¯à¡H
¦^µª¡G§Ú»{¬°°ò¥»¤WÁÙ¬O¥X©ó¦Û§Úªº°õµÛ¡A¥Ñ¦Û§Ú°õµÛ¦Ó²£¥Í¦Û¥L¹ï¥ß¡C¸Û¦p±I¤ÑµÐÂÄ©Ò»¡¡G¡u¦¹¥Í»P¦¹¥@¬É©Ò¥Í°_ªº©Ò¦³µhW¡A¬Ò¬O¥Ñ©ó¥u§Æ±æ¤@¤v±o¨ì§Ö¼Ö¡C¡v³oÁÙ¥u¬O¯¸¦b¤@¯ë¥@«U¥ß³õ¦Ó¨¥¡A¦Ó«D¥Ñ§ó²`ªº¦òªk¨¤«×¨Ó¬Ý¡C¦ý§Y¨Ï¥u¬O¥Ñ¥@«U¥ß³õ¨¥¡A¤w¥iª¾¦Û¨pªº¤H±N¥Ã»·±o¤£¨ì§Ö¼Ö¡C
°ÝÃD¡G¥i§_½Ðªk¤ý²¤½ÍÂÄ{©M®æ¾|¬£¹ï¤¤Æ[ªº¬Ýªk¡H¨Ò¦pe®Ô¤Ú©M©v³Ø¤Ú©Ò½Í¡A¥i§_½Ð±z¤ñ¸û¥L̪ºÆ[ÂI¨£¸Ñ¡H
¦^µª¡G°ò¥»¤W¬O¤@¼Ëªº¡A¥u¬O¤èªk¨Ï¥Î¤£¦P½}¤F¡C¦òªû¦Û¤v¤]¶Ç±Â¤F³\¦h¤£¦Pªºªkªù¡A¥H¾AÀ³¤£¦P®Ú¾¹ªº²³¥Í¡C¦]¬°§Ú̦³¤£¦Pªº«ä·Q¡A¤£¦PªºµL©ú¡A¤£¦Pªº²ß©Ê¡A»P¤£¦Pªº¤ß²zª¬ºA¡C©Ò¥H±ÐªkY¥u¦³¤@ºØ¬O¤£°÷ªº¡A´N¦n¹³¥u¥Î¤@ºØÃĤ£¯àªv¦n©Ò¦³¯f¤@¼Ë¡C¦P¼Ëªº¹D²z¡AÂÄ{
we should not fight with our
external, physical enemies but instead with our internal enemies. The
defilements are our biggest enemies because whereas no external enemies
can send us into the lower realms of hell, defilements can send us into
the hell
realms where we would have to
suffer unimaginable amounts of suffering. So, the common method to get
rid of defilements is to see their causes, that is, what causes the
sufferings and what effects the causes have. So, if we see the causes
of our sufferings very clearly then we must not cling to but instead
remove the causes of suffering. For instance, if we are sick with a
certain disease then we must abstain from the causes of the suffering
brought about by the disease. Whatever the causes of suffering, whether
they are certain kinds of food, or certain kinds of behaviour, it is
the cause of that disease that we must
©M®æ¾|¬£·íµM³£¤@¼Ë¡A¤@¶}©l³£¬O¥ý¥Í°_µÐ´£¤ß¡AµM«á¶i¤J¹êתk¡A³Ì²×ªº¦¨´N¤]³£¤@¼Ë¡A¥u¬O¦³¤@¨Ç±j½Õªº«ÂI¡Bõ¾Ç²z½×¡B«´¤J¤è¦¡¡B©M¹ï¤¤Æ[ªº¬Ýªkªº¨Ç·L¤£¦P¦Ó¤w¡C¹ï¬Y¨Ç¤H¨Ó»¡¡A¥i¯à³oӶǩӤñ¸û¾A¦X¡A¦Ó¹ï¥t¤@¨Ç¤H¦Ó¨¥¡A©Î³\¨ºÓ¶Ç©Ó§ó¾A¦X¡A¦p¬O¦Ó¤w¡C
°ÝÃD¡G§ÚÌ¥H¹ê»ÚªºÁIרӧJªAµL©ú¡A¨Ò¦p¨Ï¥Îª÷èÂÄئªº×«ù©Î¨ä¥¦Ãþ¦üªºªkªù¡CÁöµM§Ú̦¤WפF³oÓªk¡A¥i¬O¨ì±ß¤W«o¤´µM³´¤J¦P¼ËªºµL©ú¤¤¡C¦b³oºØ±¡§Î¤U¡A§ÚÌÀ³¸Ó«ùÄò׫ù³oÓªk©Î¥t¸Õ¥Lªk¡H
¦^µª¡G¦b®y¤W¦³©Ò¿×ªºÁI©w¡B·ìÏɵ¥×«ù¡A¦b¤U®y«á¤S¦³¤é¥Î±`¦æªº×«ù¡C§A©Î³\¨S¦³¨Ï¥Î®y¤U׫ù¥\¤Ò©ÒP¡A¦pªG¥u¦³®y¤WªºÁIסBÆ[·Q¡A¥H¤Î«ù©Gµ¥µ¥¬O¤£°÷ªº¡AÁÙ¶·n¦b¤U®y«á¥Î¤èªk¡A³Ì¤Ö¥²¶·±Mª`¨Ã¨c°O¦]ªG©MÆ[·Óµ¥µ¥¡C
remove. Otherwise, even though
we undergo treatment for the disease, if we keep ignoring the cause
of the disease then time and time again we will continue to suffer the
ravages of the disease and not get better. Similarly if one really wishes
to be free from suffering then one must see the defilements as our biggest
and worst enemy with whom we must fight, for in this way we will try
to abstain, reduce and eliminate the defilements and instead try to
develop all the positive aspects of the qualities of the mind. Of course,
these are the common methods.
The uncommon methods are fighting
the defilements using inner methods, through the wisdom aspect. In this
method, when the defilements arise, instead of following the
°ÝÃD¡G¯à§_½Ðªk¤ý¦h½Í¤@¨Ç¦³Ãö¡u©Á«ã¡v¡A§Ú¤@ª½¦³¦¹°ÝÃD¡C¡u©Á«ã¡v¬O§_´N©Ò¦³±¡ªp¨¥¡A³£¬Ot±ªº¡A¨Ò¦p§Úµo²{¬Y¤H·¥¶·À°§U¡A¦ý¬O³oÓ¤H§â±¡ªp§Ë±o´X¥G¨S¿ìªkÀ°¥L¡A¦Ó¥B¥Lªº±¡ºü¤SÂàÅܬ°¤£Ã©w¡A¦¹®É©Á«ã¬O§_¤´¬O¤@ºØt±ªºµL©ú¡A¦³¨S¦³¥ô¦ó¥¿±ªº§@¥Î¦s¦b¡H
¦^µª¡G¬Oªº¡A³Ì«nªº¬O°Ê¾÷¡A¦pªG§Aªº°Ê¾÷¬O¯Â¥¿ªº¡A§A¦]¬°·Q¹ï¥L§@¯u¥¿ªºÀ°§U¡A¦Ó¥L¤S¬O»Ýn¥Î¼««ã¤è¦¡±Ð¾Éªº¤H¡A¦¹®É©Á«ã«K¬O»Ýnªº¡C¥Ñ©ó§A¬O·Qn§Q¯q¨ºÓ¤H¡A©Ò¥HÁöµM¥~Å㪺§Î¦¡¬Ot±ªº¡A¦ý¬O¥Ñ©óµo¤ß¬O²M²bªº¡A©Ò¥Hµ²ªG¤]¬O²M²b¦Ó«Dt±¡C¬Û¤Ïªº±¡§Î¬O¥~ÅãÁö¬°µ½¦æ¡A¦ýµo¤ß¨Ã¤£²M²b¡A¨äµ²ªG·íµM¬Ot±ªº¡C©Ò¥H¤£½×§Ú̪º§@¬°¬O¤°»ò¡A¤£½×©Ò׫ùªº¬O¤°»ò¡A«ÂI¦b©óµo¤ß¡A¦]¬°µ²ªG·|¦p¦ó¡A·|¾É¦V¦ó³B¡A¬Ò¨Ì§Ú̪ºµo¤ß¦Ó©w¡C
impure or the defilement thought we must take
action and create our own karma, by turning inwards and trying to see
where the defilement comes from. For instance, take anger: normally
when we get angry with a certain person we tend to think it is that
person¡¦s fault and we also tend to continuously think of what he has
done to us. The more we think about the situation the worse it becomes,
until finally the situation is blown out of proportion . Finally the
anger becomes so great that we take action against that person. In this
method, instead of following that initial thought towards anger, one
turns back and tries to examine where the anger came from, which part
of the body the anger came from and we try to see from where it all
started. Which part of the body does the anger rise from, where is it
contained and what is it's nature are the questions to which we should
seek answers. We must try to investigate or try to examine the anger.
Then finally, we will discover that we cannot find any concrete thing,
anything of substance that we can call anger that we can hold on to.We
cannot say what shape and color anger is, where it is, and so on. Therefore,
in this method you examine the anger itself and then in this more uncommon
method the wisdom that we find naturally sort of calms us down and eliminates
our anger. Both in the method aspect as well as in the wisdom aspect
we try to see the defilements as the fault and cause of suffering, the
defilements as the enemy, the defilements as something that we must
try to avoid and eliminate.
So, instead we must try to develop
good qualities of the mind like loving kindness and compassion because
we ourselves along with every sentient being wish to achieve happiness.
When we think of others we must also develop the thought that only by
helping others will we be able to achieve our own happiness. In this
way we will gradually develop more loving kindness and compassion to
generate the precious bodhicitta or the enlightenment thought, which
is the wish to attain enlightenment for the sake of all sentient beings.
This enlightenment thought or bodhicitta is the source of all happiness
and benefit and is the essence and root of the Mahayana teachings, whose
basic teaching is in fact to cultivate and arouse the enlightenment
thought. Even though we cannot immediately arouse bodhicitta within
ourselves, making it a goal to arouse the enlightenment thought has
great merit and great benefit. This is because bodhicitta is wished
for limitless sentient beings without exception in order for them to
have every form of suffering removed and every possible good quality
produced. Generating the enlightenment thought is greatly meritorious
because just helping a certain section of people with a particular type
of problem has great merit, so surely cultivating bodhicitta for the
benefit of all sentient beings has greater benefit and greater merit.
So with this now, I conclude
my talk and wish all of you happiness in this life and complete success
in your spiritual path and may the blessings of the Buddha, the Dharma
and the Sangha be with you now and always. Thank you.