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噶千仁波切對4/25尼泊爾大地震的開示 Garchen Rimpoche -- Nepal earthquake tal

噶千仁波切對4/25尼泊爾大地震的開示

Garchen Rimpoche -- Nepal earthquake talk(The following with English translation)

日前尼泊爾發生了大地震。尼泊爾是個重要的聖地,就像是這世界的心命一樣。這次地震,導致許多宗教的神殿、寺廟坍塌,同時也有許多民眾罹難,其中不乏貧苦人家,他們正受著嚴重的苦難,令人感到極為哀痛。

 

與此同時,我們必須思考的課題是:因果、緣起是如何作用的?內道佛教常說「緣起」,也就是相互依存,觀待而有。現在這個世上的眾生,內心極度缺乏菩提心,煩惱極其粗重,正如蓮花生大士所說的那樣:「諍時濁世最後五百年,一切有情煩惱五毒粗。」這一點值得我們細細觀察。

 

我們心裡若有著自相的煩惱,對於一切眾生實在沒什麼慈悲心,瞋恨、嫉妒等煩惱又極其強烈,如此反覆循環而造業,業力終會成熟。苦難於是產生。那麼,面對這般苦難,我們又該如何思考?我們該問:「什麼是快樂,什麼是快樂之因?」當知:快樂來自於慈悲。也要認識「什麼是痛苦?什麼是痛苦之因?」若知痛苦來自瞋恨、嫉妒等煩惱,通達業力因果的道理,就會知道:現在自己所受的苦,正來自於過去自己所造的業。體認這一層道理,極為重要。

 

正值此時,那些倖存的災民們也承受著很嚴重的痛苦,各地的人們,尤其是我們這些內道佛教徒,都應該為罹難者迴向、祝禱,並盡力幫助倖存於世的災民,從各方面盡可能地與以協助。此地有很多寺院、聖地受到了嚴重的損毀,這些都是極為珍貴的,卻也遭逢如此重大的創傷。亡者已逝。然而,對任何人來說,生生世世都是業力的產物,我們應該要提醒自己:幸福時,要憶念三寶的恩德;苦難時,要知道這是自己業力的顯現。如果不能這麼想,當苦難臨頭,往往會感到難以忍受。因此,祈願亡者能蒙受三寶恩澤,獲得人天果報等暫時、少分的快樂。

 

就像是「心念若善,地道皆為善」所說一般,我們若是心懷慈悲,則發乎於外的身語行為,才能為世間帶來幸福。這類苦難的成因是什麼呢?是我們自己心中的煩惱--瞋恨、嫉妒……等。它們正是苦因,業正是從煩惱而產生的。當今世界各地,都有四大種帶來的災害,即使我們不願意,仍無法阻止災害的發生。

 

四大種的災害又是如何造成的呢?補特伽羅有情的身軀,是五大種和合所成。[內心]五大種精華的一種面向,就是五種煩惱。內心的五大種,以及構成身體的五大種,實際上是同一回事。內心的五大種,若是碰上了我執,就變成了煩惱,稱為「五毒」。之所以稱為「毒」,是因為它會造業。有道是:「貪欲、瞋恚與愚痴,其乃三毒成不善。」依三毒而造業,就創造了痛苦的根源。不論何處,皆是如此。那麼,該怎麼辦呢?透過善業為因,將會帶來安樂。作為佛教徒的我們,應該好好為亡者發願,思維慈悲的意義。

 

一切眾生的快樂的成因為何?是慈悲。我們應該懷著慈悲,好好地為自他一切眾生祈願,為那些亡者迴向,至於在世者災民方面,我們若有能力,可以捐款或提供救援;假使缺乏實質的能力,心裡也應該發清淨願,善加迴向。尤其這是一個重要的地方、殊勝的聖地,雖然各地援助會陸續挹注,我們仍應好好地提供支援,為其祝禱。

 

不論您有什麼樣的能力,都請您為這個地區祈願、迴向,盡力多念皈依文、發願文。與此同時,也請您順帶思考因果的意義,體認到「苦難乃是源於瞋恨、嫉妒等煩惱所造之業」,面對未來,應力求在自心相續斷除如此苦因。這樣的反省,其利益是甚為巨大的。若不知道如何斷除苦因,由於我們因為已經造作了苦因,終究還是得感受痛苦的。什麼叫做業力因果?就是知道「樂因乃慈悲」。擁有慈悲,才不會遭逢苦難。思考因果規律之後,要懂得斷除既有的苦因,創造未來安樂之因,這些都是極為關要的。請大家都能盡力思考這些道理,好好為災區祈願!

 

不論您是誰,都請您多念三皈依,多念發願文。希望這個世界上各個宗教、各種派別的人士,都能共同為了所有眾生的利益與安樂,和衷共濟,共同發願。在這人世上,大家應該要彼此和睦,懷抱著基於慈悲的關愛。若非如此,眾生的內心會因煩惱而紛亂;如果內在紛亂,外在的四大種也會紊亂;外在的四大種如果失序了,就會發生這般難以想像的災難。所以,真心誠意地反覆思考因果規律、信奉因果,實在至為重要。

 

最後,祝願諸位吉祥如意!

 

Recently, there was an earthquake in Nepal, the centre of the Buddha’s teachings in the world. Nepal is a very scared place because the most important holy objects in the world there remain there. There are many Buddhist monasteries and it has a large population. I am very saddened about the great calamity the people there are now suffering. But what are the interdependent causes and conditions that lead to such suffering? According to the Dharma, we understand the principle of interdependent arising. There are very few beings in the world who possess Bodhichitta and the afflictions of most beings are very coarse. Guru Rinpoche said: “In these final five hundred years of decline, the afflictions of sentient beings are very coarse.” Nowadays, the five destructive afflictions arise uncontrolled in the minds of sentient beings; their love and compassion is weak, their hatred and jealousy is strong, and they accumulate endless karma that continuously ripens. This is the source of all suffering. So, what should we do when beings encounter such suffering? We pray: “May beings have happiness and the causes of happiness.” What is the cause of happiness? We should understand it to be love and compassion. And we pray: “May beings be free from] suffering and the causes of suffering. Suffering arises from hatred and jealousy. It is important to understanding the workings of karma, cause and effect, and to recongize that our suffering is the result of our own actions. Those who do not know this, are tormented by suffering greatly. For this reason, especially all those of us who have entered the Buddhadharma, should perform dedication prayers for the deceased and refuge prayers for the alive, as much as we can. I am also very saddened by the fact that many precious Buddhist monasteries and places of worship have been devastated. As practitioners we should remember the death of so many people is a consequence of karma; as it is said: “When I am happy, it is due to the kindness of the Three Jewels; when I suffer, it is due to my own karma.” If we do not consider this we will experience unbearable suffering. So, our happiness is the kindness of the Three Jewels: the slightest well-being of the higher realms, all the happiness in this world, arises as a result of actions committed with love and compassion. What should we as practitioners understand with respect to the source of such suffering? The afflictions within one’s own mind, such as hatred and jealousy, are the causes of suffering. As a result of karma committed with such afflictions, beings all over the world experience suffering, such as the suffering caused by the outer elements and all sorts of harm and injury. Regarding the suffering caused by the elements: a person’s body consists of the five elements. The subtle essence of the five elements are the five afflictions. The outer five elements and the five elements of one’s body are the same. When the five elements merge with self-grasping, the five poisonous afflictions arise. It is referred to as “poison” because all actions committed with a mind of attachment, hatred, and ignorance are non-virtuous. As a result of accumulating such karma, beings experiences such suffering all over the world. However, what shall we do? Those of us who have entered the Buddhadharma and understand that the cause of virtue leads to the result of happiness, should pray for the victims with love and compassion. The cause of happiness of all sentient beings is love and compassion. Therefore, we should all make prayers and dedications for the deceased and we should make offerings and help the survivors to whatever extend we are able. If you are not able to offer material help, you should make prayers with a pure intention. In particular, since this place is very special, housing many sacred objects of worship - all the jewels of this world - we should perform prayers properly. Personally, wherever I go, I pray as well as I can, always performing dedications for the deceased and offering refuge to the alive. So, dharma practitioners in particular should view it from the perspective of karma, cause and effect: This is the consequence of karma committed with hatred and jealousy. Henceforth, it would be a great benefit if we would make an effort to discipline ourselves in abandoning such causes. If we do not know how to abandon “suffering and the causes of suffering”, once we have created these causes, we will have to experience suffering. In brief, understanding karma means to know that if we create the causes of happiness - engage in actions with a mind of love and compassion - then we will not encounter such suffering. If we understand karma, we will know how to abandon the causes of suffering now, and we will know how to create the causes of happiness for the future. This is very important. I myself, will pray as much as I can, continuously, day and night. All other dharma practitioners should also take refuge in the Three Jewels and make prayers according to their own lineage. All the religions in the world strive for the benefit and happiness of sentient beings. Thus, all religious practitioners should offer their prayers. Having obtained a precious human body, if we do not give rise to love and compassion for all sentient beings, if we do not establish a firm connection of kindness and love to others, and if our minds are disturbed by afflictions, then also the outer five elements will be disturbed. When the outer elements are disturbed, unimaginable suffering such as this will arise. Thus, it is very important to trust in karma, cause and effect, and consider it again and again. Tashi Delek to all!






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