邱陽創巴仁波切開示選譯 Selected Teachings from Chogyam Trungpa Rinpoche

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1. 邱陽創巴仁波切:禪修三要

禪修基於三個根本要點:
第一,不向內專注;
第二,不追求更高[的狀態];
第三,與此時此刻全然合一。

這三個要素,貫穿了整個禪修的過程——從入門直至證悟的那一刻。

~摘自於邱陽創巴仁波切「動中修行」之「禪定」一章,第66頁


The practice of meditation is based on three fundamental factors:
first, not centralizing inward;
second, not having any longing to become higher;
and third, becoming completely identified with the here and now.

These three elements run right through the practice of meditation,from the beginning up to the moment of realization.

From “Meditation” in Meditation in Action by Chögyam Trungpa, page 66

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/814389331964771/?type=3&theater)


2. 邱陽創巴仁波切:無求而修

「禪修時,修行者必須毫不期盼、毫不評斷,亦絕不尋思未來,而是直接修持。
只需躍入其中——義無反顧的投入,不假思索的開始。」

~摘自於邱陽創巴仁波切英文原著《動中修行》,「智慧」品,第90頁


Meditation Without Expectation

Book coverOne must practice meditation directly without expectation or judgment and without thinking in terms of the future at all.
Just leap into it. Jump into it without looking back. Just start without a second thought.

From “Wisdom” in Meditation in Action by Chögyam Trungpa, page 90

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/809494825787555/?type=3&theater)


3. 邱陽創巴仁波切:禪修並非基於我們想要事物成為如何,而是事物本身如何

感知世界者(能知)

「禪修並非基於我們想要事物成為如何,而是事物本身如何。對於自己是誰、到底在做什麼,我們往往缺乏徹底的了解。
從一開始,靈修就應該針對修持者的實際樣態而為。
以佛教的禪修方式來說,我們試著觀照那感知世界者(能知),而那感知者就是自己、自我、我、我的。」

~摘自於《我們與生俱來的清明:佛教的心理學觀點》(暫譯)一書,第43-44頁,邱陽創巴仁波切著。


The Perceiver of the Universe

“The practice of meditation is based not on how we would like things to be but on what is.
We often do not have a proper understanding of what we are, of what we are actually doing.
From the beginning, spirituality should be concerned with the actuality of who is involved in the practice.
In the Buddhist form of meditation, we try to look at the perceiver of the universe, the perceiver that is self, ego, me, mine.”

From The Sanity We Are Born With: A Buddhist Approach to Psychology by Chögyam Trungpa, pages 43–44

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/806033389467032/?type=3&theater)


4. 邱陽創巴仁波切:禪修的精要在當下

當下是禪修的精要所在。無論要做什麼、想修什麼法,都是為了想要看見此時此地。
修行者可透過專注呼吸的方式,讓自己覺知到當下這一刻。
這是基於要培養對當下的覺知,因為每一次呼吸都是獨一無二的,那是當下的一種展現。

~摘自於邱陽創巴仁波切英文原著《動中修行》,「禪定」品,第60頁。


Nowness is the Essence of Meditation

Whatever one does, whatever one tries to practice, is trying to see what is here and now.
One becomes aware of the present moment through such means as concentrating on the breathing.
This is based on developing the knowledge of nowness, for each respiration is unique.It is an expression of now.

From “Meditation” in Meditation in Action by Chögyam Trungpa, page 60

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/802619303141774/?type=3&theater)


5. 邱陽創巴仁波切:自處清明的不羈能量

要擁有無業力牽絆的能量,是可能的。
有個根本無明。在那根本無明中,你體驗到某種虛空,而生起能量。
藉由那股能量,對於你在工作、性與金錢上所有的問題,便都能夠處理。
那是一種清新而無負擔的能量。
由於它直接來自根本無明,而未受到「行」的分別概念,因此是自處清明的不羈能量。

~摘自於《工作、性、金錢:正念之道上的實際生活》一書「業力」章節,第206頁。邱陽創巴仁波切著


Energy Run Wild in Its Own Sanity

It is possible to have energy that is free from karma.
There’s original bewilderment.
From that original bewilderment, in which you experience space of some kind, energy arises.
Through that energy, you can work with all the troubles of work, sex, and money.
It is fresh energy without a debt.
Because you get this energy directly from the basic bewilderment,
without going through the conceptualized idea of volitional action, it is energy run wild in its own sanity.

From “Karma” in Work, Sex, and Money: Real Life on the Path of Mindfulness by Chögyam Trungpa, page 206

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/784377558299282/?type=3&theater )


6. 邱陽創巴仁波切:暫停片刻

禪修能[讓我們]認出根本的無明,與此無明未及製造怒氣的空間。
於是便會有些間隔、有些空間。 然而,要由此而讓每日都變得單純,似乎是一條非常漫長的路。
當我們在禪修中發現了這個空間時,就有如登上了頂峰、登上了珠穆朗瑪峰。
但接下來呢?要由頂峰回到地面,似乎是一條很長的路。
事實上,我們有許多機會可以和無明相處;我們有機會終結這一切。
我們可以決定不再匆促、不再奔忙。 我們可以暫停片刻,只是靜靜地安住於任何的禪修法門,無論哪種法門都好。
如此,便會有小小的數個星光在黑暗中發亮──就那麼驚鴻一瞥。

~摘自於邱陽創巴仁波切英文原著《工作、性、金錢—正念之道上的實際生活》
(Work, Sex, Money - Real Life on the Path of Mindfulness)的「業力」(Karma)章,第205頁。


Spot For a Momentbr

Meditation acknowledges basic bewilderment and the space in which basic bewilderment forgets to create its tantrum.
Then there’s some gap, some room somewhere.
However, it seems a long, long way from there to everyday simplicity.
When we discover this space in meditation, it’s as though we have gone to the peak, to Mount Everest.
Then what? It seems to be a long way down to the ground.
There are actually many opportunities for relating with bewilderment.
There’s the opportunity to finally stop everything. We decide not to rush, not to run anymore.
We stop for a moment, just to be quietly with the meditation technique, whatever it may be.
Then there are just teeny-weeny stars shining through the darkness—an occasional glimpse.

From “Karma” in Work, Sex, and Money: Real Life on the Path of Mindfulness by Chögyam Trungpa, page 205

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/777863838950654/?type=3&theater )


7. 邱陽創巴仁坡切:大樂與金剛慢

大樂與金剛慢。 BLISS AND VAJRA PRIDE

在續部、大手印的層次,愉悅並非經由皮膚的毛孔得來,而就發生在你的肉身上,與皮膚無關。
你成為大樂,而非享用大樂。你是大樂的體現,且這意味著你具有大力的特質〈功德〉。
你已然征服愉悅,且愉悅是你的。你根本不必費力試著享用愉悅,而是愉悅成為了自生的大樂。

On the level of tantra, the mahamudra level, pleasure does not take place through the pores of your skin,
but pleasure takes place on your very flesh without skin. You become the bliss rather than enjoying the bliss.
You are the embodiment of bliss, and this contains a quality of your being very powerful.
You have conquered pleasure and pleasure is yours.
One doesn't even have to go so far as to try to enjoy pleasure, but pleasure becomes self-existing bliss.


如此,我們生活中可能出現的一切經驗,包括〈言語〉溝通、視覺經驗、聽覺經驗,意識等等,
所有和我們有關的,都變得全然有用、高度可為。事實上,即使是這「足可作為」的觀念都不適用了。
它是你的。事實上,它就是你。因此,事物變得十分直接而當下。

In this way every experience that might occur in our life-- communication,visual experience,auditory experience,
consciousness: anything that we relate to -- becomes completely workable, highly workable.
In fact, even the notion of workability does not apply. It's yours. It is you, in fact. So things become very immediate.


這通常稱為金剛慢,無可摧毀的大慢。
這裡所稱的大慢並非傲慢,而是無分別地完善圓滿而泰然自若。
你不受自己的投射或投射者的威脅,而是你就在彼處,同時,週遭一切都是你,也是你的。

This is what is often called vajra pride, indestructible pride.
Pride in this case is not arrogance, but is non dualistically self-contained.
You are not threatened by your projections or projectors, but you are there, and at the same time,everything around you is you and yours.

~摘自於邱陽創巴仁坡切所著《幻影之戲耍:那洛巴的生平與法教》──「大手印」,原文121頁

From “Mahamudra”, in "ILLUSION'S GAME: The Life and Teaching of Naropa" by Chögyam Trungpa Rinpoche. Page 121

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/859534900783547/?type=3&theater


8. 邱陽創巴仁坡切:無我的常識

接納情況而作決定,是信心和柔和的展現;因此,也可說是慈悲。
一旦你能看見情況的本然面貌,你便可參與其中並隨之發展。
事實上,你還能知道結果會是如何。此即是發展無我的常識。
這無我的常識並非基於「因為任何情況」,而是基於「情況將會如此」。
只要你有這種一般的無我的常識,你便能相當正確地預見你的未來,或十分準確地選擇正確的道路。
有了這種精確性和清明性,以及無我性,你就不會耽溺於希望或恐懼。接著,事情便會自然發生。~邱陽創巴仁波切


Egoless Common Sense

Decision making based on accepting a situation is expressing faith and gentleness;
therefore, it could be said to be compassion.
Once you see the situation as it is, then you just involve yourself in it and it takes you along.
In fact, you can tell what the end is going to be. That is developing egoless common sense.
Egoless common sense is not based on "because-of-anything," but it is based on "it-will-be-so."
You could project your future quite accurately or take the right path quite accurately if you had that general egoless common sense.
With such precision and clarity, as well as egolessness, you are not dwelling on hope or fear.
Then things take place naturally.~Chögyam Trungpa Rinpoche

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/857564997647204/?type=3&theater)


9. 邱陽創巴仁波切:大手印的覺受為續法之頂峰

大受囚禁的自由

「大」意思為偉大,「手印」意思為徵示或手勢。
想要對大手印有所覺受,即是要了知:
字面真理、象徵真理〈世俗諦〉以及絕對真諦〈勝義諦〉其實為一,是從「一點」開始。
對實相的體驗為自證的偉大象徵。
大手印的大樂並非很大的歡娛,而是因看穿了存有的二元分別,並領悟到真諦的本質、空廣的本質可從這「一點」獲得,
因此體驗到極度的空廣、不受囚禁的自在。大手印的自在難以計量、無可言說,且深不可測。
由此難測的廣空和全然的自由生起極度的喜悅。這種喜悅不受制約,即使是自由本身的體驗也無法影響它;它是自生而本具的。~邱陽創巴仁波切


Freedom From Imprisonment

The experience of mahamudra is the pinnacle of the tradition of tantra.
Maha means "great," and mudra means "sign" or "gesture.
" To experience mahamudra is to realize that the literal truth,
the symbolic truth, and the absolute truth are actually one thing,that they take place on one dot, one spot.
One experiences reality as the great symbol that stands for itself.
The bliss of mahamudra is not so much great pleasure , but it is the experience of tremendous spaciousness, freedom from imprisonment,
which comes from seeing through the duality of existence and realizing that the essence of truth, the essence of space, is available on this very spot.
The freedom of mahamudra is measureless, unspeakable, fathomless. Such fathomless space and complete freedom produce tremendous joy.
This type of joy is not conditioned by even the experience of freedom itself; it is self-born, innate. ~Chögyam Trungpa Rinpoche

From “Sacred Outlook”, in THE HEART OF THE BUDDHA, pages 168 to 169.

~ Chinese translation by Serena http://blog.xuite.net/yeshi_tsogyal/twblog/142814561

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/854280877975616/?type=3&theater)


10. 邱陽創巴仁波切:不動情感

不動情感<不熱切>是為修行人

學佛的人,或說修行的人,其第一個特質是不動情感,這對西方人來說是個有趣的話題。
你有種種可以組織並創造職業的機會,從口香糖到巴哈馬之旅。你總想尋覓方法以便解決自己的無聊,你的無聊〈對你來說是個〉問題。
相對地,不動情感意味著適當而全然地體驗無聊。你並不立即以各種事物來填補空隙……在西方的社會中,每當有一點點的煩躁出現,就一定會有什麼可以來治療。
他們甚至銷售可黏在眼鏡上的小墊子〈鼻樑墊〉,以防眼鏡滑落,讓眼鏡可以穩穩戴好。從眼鏡墊這種小東西到超大的最大事物,只要有人負擔得起,
西方人的方式就是要治療各種的無聊、各種的煩躁。
因此,熱情〈熱切〉是與無法處理無聊有關──總需要某種支援的力量。修行人則是能讓自己安定的人,能與無聊共處的人。~邱陽創巴仁波切


The First Characteristic of a Dharmic Person is Passionlessness

The first characteristic of a dharmic person, or a practitioner, is passionlessness,which is an interesting theme for Westerners.
You have all kinds of possibilities of organizing and creating occupations--from chewing gum to taking trips to the Bahamas.
You are always looking for ways to solve your boredom, your boredom problem.
In contrast, passionlessness means experiencing boredom properly and fully.
You don't immediately fill the gap with all kinds of things....
In Western society, when any little irritation comes up, there is always something to cure it.
They even sell little pads to stick on your spectacles to keep them from sliding down,so that they will stay on your nose properly.
From little things like pads for your spectacles to the biggest of the biggest,as long as anybody can afford it,
the Western approach is to cure any kind of boredom,any kind of irritation at all.
So passion is connected with being unable to relate to boredom-- needing some kind of sustaining power.
And a practitioner is someone who can maintain himself, who can relate with boredom.~Chögyam Trungpa Rinpoche

From “Seven Characteristics of a Dharmic Person”, in THE COLLECTED WORKS OF CHOGYAM TRUNGPA, Volume Two, pages 484 to 485.

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/850345685035802/?type=3&theater)


11. 邱陽創巴仁波切:匱乏的心智,乃是人間最大的關注

匱乏也是富足

〈示現於〉人間的佛陀是一位手持乞缽的佛陀。這代表著匱乏的心智,乃是人間最大的關注。
為了要與匱乏〈者〉產生連結,你就得用匱乏〈者〉的語言說話。
但是,帶著托缽,事實上好似你永遠都有個東西是可以放入什麼的。換句話說,究竟上的匱乏的心智,同時也是富足的心智。
無論需要創造什麼緣起情境,你都能如此創造,你也因此達到〈目的〉。你是掌握整個情況的。因此是極為富裕的。~邱陽創巴仁波切


Poverty is Also Richness

The buddha of the human realm is a buddha with a begging bowl.
This represents the mentality of poverty, which is the largest concern of the human realm.
In order to relate with poverty, you have to speak the language of poverty.
But by carrying a begging bowl, in fact, it is as though you always have something to put things into.
In other words, the ultimate mentality of poverty is also the mentality of richness at the same time.
Whatever situations need to be created, you can create them, and you get it.
You are in command of the whole situation. So that is being extremely wealthy.~Chögyam Trungpa Rinpoche

From “The Human Realm”, in TRANSCENDING MADNESS: THE EXPERIENCE OF THE SIX BARDOS, page 247.

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/848014371935600/?type=3&theater)


12. 邱陽創巴仁波切:是勇士,也是藝術家

勇士若不覺得孤獨或悲傷,很容易變得腐敗。
事實上,此人根本稱不上勇士。好的勇士必須感到悲傷、孤獨,但同時又豐足、機智。
如此能讓勇士對於所見、所嗅、所聽、所感等現象的各個層面都感覺敏銳。
就此意義而言,勇士也是藝術家,欣賞著世間的種種事物,而且每件事物都極度鮮活。
盔甲沙沙作響或是雨滴落在大衣上的聲音,對你來說都非常響亮。
由於你是如此敏察,以致那幾隻偶爾在身旁飛舞不定的蝴蝶,對你來說幾乎就像是冒犯。

~摘自於《微笑看待恐懼:喚醒真正的勇者之心》


The Warrior is Also an Artist ~ Chögyam Trungpa

If the warrior does not feel alone and sad, then he or she can be corrupted very easily.
In fact, such a person may not be a warrior at all.
To be a good warrior, one has to feel sad and lonely, but rich and resourceful at the same time.
This makes the warrior sensitive to every aspect of phenomena: to sights, smells, sounds, and feelings.
In that sense, the warrior is also an artist, appreciating whatever goes on in the world.
Everything is extremely vivid. The rustling of your armor or the sound of rain drops falling on your coat is very loud.
The fluttering of occasional butterflies around you is almost an insult, because you are so sensitive.

From “Smile at Fear" : Awakening the True Heart of Bravery

http://blog.xuite.net/yeshi_tsogyal/twblog/361080304

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/924854070918296/?type=3&theater)


13. 邱陽創巴仁波切:心靈之友(善知識)的角色,就是帶你出去走走並看看伯利恆之星

此時,它並非是個神話,而是真實的體驗。
那裡的確有顆閃耀的伯利恆之星,它和騙人的把戲毫無關聯。這是真實的經歷,非常真實。
可稱之為心與心的交會。此處的重點在於讓證悟成真,而非純粹是個神話。~邱陽創巴仁波切

~摘自於《過程即是目的》(暫譯)一書,第40-41頁,邱陽創巴仁波切著


The spiritual friend’s role is to take you out for a walk to look at the star of Bethlehem.

It is a real experience at that point, no myth.
There is the star of Bethlehem out there shining, and it is not a matter of conmanship at all.
It’s a real experience, very real. It can be called the meeting of two minds.
The main point here is making enlightenment real, rather than purely a myth.~Chögyam Trungpa Rinpoche

From “The Path Is the Goal” by Chögyam Trungpa, pages 40–41

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/963365463733823/?type=3&theater)


14. 邱陽創巴仁波切:對自己極為誠實

自我偽善與根本清明

若能對自己極為誠實,並為自己保留空間,我們自然就會發現那份必定一直都在的細微自我偽善。
即使具備了能夠壓抑這些障礙的強大力量、堅定意志,你依然能察覺到它。
你依然會有一種非常微弱但相當敏銳、精密且洞察的了知,知道有些不太對勁。
這就是根本清明,它是一直都在的,毫無疑問。

~摘自於邱陽創巴仁波切《超越瘋行:六中陰的經歷》(暫譯),頁13。


Self-Hypocrisy and Basic Sanity

It could happen that if we were really honest with ourselves, if we allowed space for ourselves,
we automatically would know that the subtlety of self-hypocrisy is always there, without fail.
Even if you had great power, great will power to override these obstacles, still you would know.
There still will be a very faint but very sharp, very delicate and penetrating understanding that something is not quite right.
That is basic sanity, which continues all the time, without fail.

From “Transcending Madness” :The Experience of the Six Bardos by Chögyam Trungpa, page 13

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/980700765333626/?type=3&theater)


15. 邱陽創巴仁波切:轉貪愛為悲心

這裡要談的觀點是:應將貪愛轉變為對自他的悲心。
之所以能如此,是因為當貪愛沒有參照點、非目標導向、無干涉企圖時,就是悲心。 將貪愛轉變為悲心,並不是要你捨棄自己,而是讓你能展現柔和與善意。
既然你並非以這樣的行為來取代真正的自己,就不會特別覺得有哪些能力喪失或被剝奪了。
除此之外,你還能延伸到他眾。因此,你是滿滿的,但同時也是空空的。

~摘自於《悲與智的菩薩道》(暫譯),邱陽創巴仁波切著,朱迪思.利芙編輯,頁436


When Passion Is Transmuted

The idea is that passion should be transmuted into compassion for yourself and others.
This is possible because passion without reference point, goal orientation, or aggression is compassion.
When passion is transmuted into compassion, you do not abandon your existence, but you are able to be gentle and nice.
Since you are not substituting such behavior for your actual self, you do not feel particularly lost or deprived of your capabilities.
Beyond that, you can expand to others as well. So you are full, but at the same time, you are empty.

From “The Bodhisattva Path of Wisdom & Compassion” by Chögyam Trungpa Rinpoche, edited by Judith Lief page 436

~Judith Lief's upcoming online course based on the book:https://www.shambhala.com/topic/bodhisattva-path/

https://m.facebook.com/story.php?story_fbid=10208334344212764&id=1129248636

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1045068675563501/?type=3&theater)


16. 邱陽創巴仁波切:無我,是相信根本不需重新建構,因而能感受內在的清新

「無我」並非像一些人所認為的那樣類似虛無主義(斷見),意指什麼都不存在。
相反地,它是指你可以放下各種習慣模式(串習),而且那個放手是真正的放手,不再隨即新製或再製一個空殼。
一旦放手,就別重蹈覆轍。無我,是相信根本不需重新建構,並感受不作重新建構所致的內心健全與清新。
而無我的真義,唯有透過禪修才能完整體驗。

~摘自於《我們與生俱來的清明:佛教的心理學觀點》(暫譯)一書,邱陽創巴仁波切著。


The Freshness of Not Rebuilding ~ Chögyam Trungpa

“Egolessness” does not mean that nothing exists, as some have thought, a kind of nihilism.
Instead, it means that you can let go of your habitual patterns and then when you let do, you genuinely let go.
You do not re-create or rebuild another shell immediately afterward.
Once you let go, you do not just start all over again.
Egolessness is having the trust to not rebuild again at all and experiencing the psychological healthiness and freshness that goes with not rebuilding.
The truth of egolessness can only be experienced fully through meditation practice.

From “The Sanity We Are Born With: A Buddhist Approach to Psychology” by Chögyam Trungpa, pages 43–44

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1027752370628465/?type=3&theater)


17. 邱陽創巴仁波切:太陽從來就不在雲的後面

「我們說太陽在雲的後面,但其實在雲後的不是太陽,而是我們看太陽時所在的城市。
若能領悟到太陽從來就不在雲後的道理,我們對整件事的態度或許就會不同。」~邱陽創巴仁波切


The Sun Is Never Behind The Clouds

「We say that the sun is behind the clouds, but actually it is not the sun but the city from which we view it that is behind the clouds.
If we realized that the sun is never behind the clouds we might have a different attitude toward the whole thing. 」”~ Chögyam Trungpa

http://blog.xuite.net/yeshi_tsogyal/twblog/458680985

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1173139836089717/?type=3&theater)


18. 邱陽創巴仁波切:在菩薩的眼中,整個世界就是個巨大的急診室

在菩薩的眼中,整個世界就是個巨大的急診室。From a bodhisattva’s point of view, the whole world is a giant emergency room

如果你想要接觸人群,就必須採取積極的行動。
在輪迴中的人總是做著有傷害性的事情,這麼說一點都不誇張─他們把自己吊起來自殺,根本毫無哲學探討的餘地。
就像走進醫院的急診室那樣立即需要處理,到處都能看見相同的瘋狂性。
從身為菩薩的角度來看,整個世界即是巨大的急診室。你必須阻止人們傷害自己。

If you want to reach people, you have to take positive action. People in samsara always do harmful things.
Quite literally, they hang themselves up and kill themselves. So there is no room to philosophize.
It is a very immediate situation, like walking into the emergency room of a hospital.You see that same kind of craziness everywhere.
From a bodhisattva’s point of view, the whole world is a giant emergency room.You have to stop people from harming themselves.


若你自許要成為菩薩,這是你一定要做的事,而非只是轉身離去並希望某人來接下這份工作。
你必須成為實際拯救他人的那個人,這是你的責任。
從你醒來的那一刻起,就應該願意用改正的機制說出真相,並在問題出現時願意表明。
為他人努力的這項紀律適用於你一切的所作所為。

As a would-be bodhisattva, that is what you have to do.
You cannot just leave, and hope somebody else will come along and do the job for you.
You have to be the person who does the job, who actually saves somebody.
The responsibility is on you. You should be willing to use the corrective mechanism of telling the truth;
from the minute you wake up, you should be willing to speak up if there is a problem.
The discipline of working for others applies to everything you do.

~持明—邱陽創巴仁波切

~ The Vidyadhara Chogyam Trungpa

~https://www.facebook.com/yang.serena.1/posts/10208966826384423

http://blog.xuite.net/yeshi_tsogyal/twblog/492815674

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1367052056698493/?type=3&theater)


19. 邱陽創巴仁波切:慈悲之舞

真正的慈悲即是寬大、智慧且富於機智。這種慈悲可稱為明智之愛或明智的情感。
我們知道如何表達情感,以便不致摧毀他人,而能有助對方成長。
這比較像是舞蹈,而非擁抱;而其背景音樂便是明智。


The Dance Of Compassion

True compassion is spacious and wise as well as resourceful.
This type of compassion could be called intelligent love or intelligent affection.
We know how to express our affection so that it does not destroy a person but instead helps him or her to develop.
It is more like a dance than a hug. And the music behind it is that of intellect.

Excerpted from “Intellect and Intuition,” in The Heart of the Buddha: Entering the Tibetan Buddhist Path by Chögyam Trungpa Rinpoche, page 15

http://blog.xuite.net/yeshi_tsogyal/twblog/498615426

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1388921664511532/?type=3&theater)


20. 邱陽創巴仁波切:我所說的禪修是和生命本身相連的禪修

我相信許多人已一再讀過也一再聽過禪修的方法。
但我這裡所談的禪修,並非針對不同主題的沉思冥想,亦非藉此獲得通靈或專注等力量,更非如何成為能夠掌控心意的人。
我所說的禪修是和生命本身相連的禪修。


The Meditation I am Talking About is Connected With Life Itself

"I am sure that a lot of people have read and heard about the practice of meditation over and over again,
but when I talk about meditation in this case it is not that of the mind pondering on different subjects,
nor is it some means of achieving power, psychic power or the power of concentration,
nor for that matter is it the business of trying to become a successful mentally controlled person.
The meditation I am talking about is connected with life itself."

https://www.lionsroar.com/the-new-age/

https://www.facebook.com/groups/377404408996671/permalink/1697028343700931/

http://blog.xuite.net/yeshi_tsogyal/twblog/554858027

(Source~https://www.facebook.com/GlimpseFromDharmaOcean/photos/a.700089320061440/1688453477891681/?type=3&theater)