法王新闻 | 2009年01月
時間：2009年01月12日 January 13th, 2009
His Holiness taught on Living the Dharma, this was the first teaching in India directed specifically at Westerners.
His Holiness was scheduled to start teaching at 9.00am and 3.00pm, and the final quarter of an hour before each teaching began was designated as “silent meditation”.
第一堂課 Session one
His Holiness began by welcoming everyone in English and then continued in Tibetan. He said he viewed everybody in the hall as his friends, and reflected on how they had come there from all over the world, from different countries, environments, cultures and conditions, to hear about living the dharma, so, in spite of his youth, he would try to share his own experiences.
First he tackled the question, “What is dharma?”
Practicing Dharma is more than performing rituals which require a special place or a special time, or special equipment.
At a deeper level, the Dharma is something that transforms our minds, an ongoing process whereby we examine our minds, checking the afflictive emotions and the three mind poisons, and slowly try to become less angry, less attached and so forth. The practice of Dharma leads to a slow change in body, speech and mind from within, hence, it could be done anywhere, even while you are at work; it doesn’t require a special time.
Indeed, the kind of dharma practice where you reflect on your aspirations, your way of thinking, how you relate to other people, and how you react and connect with other people is very important.
Drawing on experience, Karmapa said that his own life seemed to be getting busier and busier, so that he felt that the time he had to work for the benefit of others and the time to meditate was shrinking. Thus his dharma practice these days involved trying to help the many people who he came across daily, being very aware of his thought processes, and attempting to live his life with the intention to benefit sentient beings.
His priority was the happiness of others, and he examined his actions, what he said, and his mind to check the fit. That in essence was his practice.
When he was young he had had time for formal prayers and recitation, about an hour each morning and evening. These days, with little time for formal prayers, he kept all the people whom he met in his thoughts, whether he was working, eating or sleeping. This seemed to be a very live, real and practical form of dharma practice.
It was an important foundation for practice, keeping other sentient beings in the forefront of our minds, as if they were there before our eyes in a real and very present way, otherwise we might lose contact with the people we wanted to benefit, and become lazy in our efforts.
Another important support for practice was to use others to reduce our own self-interest, by thinking deeply about their suffering and happiness, which would lead us to develop a feeling of responsible concern for their welfare. This would not only help counterbalance our self-cherishing attitude, it would also mean that our constant preoccupation with our own welfare would diminish, and we would feel more inclined to transform ourselves.活生生感受眾生的喜樂，你就會想改變
This led to the next important aspect of practice: transforming ourselves by working on our negative mental and emotional states. It was often difficult to truly see the negative aspects of these mental and emotional states, but when you did, it was as clear as daylight that you had to do something about them. It was like falling in love. People have many different relationships, but there may not be a great commitment or there might be some confusion. Then one day you fall in love. All the earlier relationships fade into insignificance, and there’s never any question about it. You are in love with this one person and you want to spend your life with them. It’s as clear and simple as that.
The experience of Bodhichitta was also like this – a wish-fulfilling gem. When we develop bodhichitta our hearts fill with joy but until we find that wish-fulfilling gem in our hearts it can be difficult; afterwards dharma practice becomes easy and the purpose of life becomes clear.
There were many parallels between life and dharma practice. In everyday life if our goals are unclear or confused, we do not achieve what we want to achieve. Similarly, dharma practice needed a clear objective too. Thinking too much about it was not beneficial and only produced more conceptual thoughts! The crux was to work for the benefit of beings!你和觀音菩薩「心的關連」是什麼？
People often asked His Holiness what they should practice and he usually suggested the Chenresig or Tara Saddhanas, but then if they asked,
“How many arms?” or “Which colour?” it showed they’d missed the point completely, failing to comprehend the core meaning of these practices which is meditation on loving kindness and compassion in order to transform our minds. Without this understanding, any practice becomes blind faith not living dharma. Therefore when we practice dharma it has to be strongly related with our minds; it has to become one with our life.
His Holiness then suggested a different tack, which beginners might find more useful, which was to start instead from the point of our lives, look at the difficulties we are experiencing, and see if the Dharma could shed some light on them. This would certainly be less disruptive and less disturbing to our families than suddenly bringing home vajras, damarus, bells etc. and doing strange things! If we lived with the intention of being useful and helpful to other people, the dharma in our lives would become stronger, and our lives would become dharma practice.
But in order to transform our minds through dharma practice we needed to receive the pith instructions, and we needed to receive them from a genuine lama. This was someone who had realized the Dharma in their lives, someone who was a genuine refuge. There were also people at a lower level of realization with whom it was possible to study. It was said that anything that appears can be a lama – and His Holiness illustrated how the seasons could be our teacher. On a superficial level, winter meant cold weather and warm clothes, but it was also a paradigm for impermanence. If we used our eyes, there was a lot to be learned about the Dharma in life itself.
His Holiness concluded the morning session by launching the booklet he had produced on protecting the environment: Environmental Guidelines for Karma Kagyu Buddhist Monasteries, Centers and Community