宗萨钦哲仁波切对“2012末日论”的开示(转载) Dzongsar Khyentse Rinpoche’s Words on 2012

http://www.almostbuddhist.com/main/newsactee.asp?id=78

 有人说,黑暗时代、恶世、争斗时期(Kaliyuga)已然到来,或至少是即将到来。有些人甚至害怕,在2012年底,我们所知的世界即将终结。黑暗时代或黄金时代,是由什么决定的?征兆或预兆为何?地震、紫色天空、流星活动,这些并非是我们信以为真的世界末日预兆。同样地,小天使飞翔、经济稳健、信息自由、天下太平,也未必就是黄金时代的征兆。据说,当人们珍视同理心与宽恕的价值、愿意了解他人的观点,并且对所拥有的事物知足时,就是光明时代。当这些价值受到系统性破坏时,你就可以说,世界末日已经开始渐露端倪。当我们将无害的乞丐视作害虫,并且艳羡那些惯于破坏地球的亿万富翁时,我们就是在邀请世界末日的到来。

如同佛陀所教,一切皆依因缘。黑暗时代与黄金时代,也不例外。它们并非命中注定,亦非随机凑巧或混乱无序。命运是受到制约的,而因缘的主宰即是个人本身──你能创造自己的命运。你的选择,就是你的命运。我们现在是谁、我们现在过得如何,取决于我们过去是谁、我们过去如何。我们未来是谁、我们未来会如何,取决于我们现在是谁和如何作为。

释迦牟尼与其莲足或许已经来到你门前化缘,但若我们一直沉迷于百达翡丽手表、名望、朋友,或是六块腹肌,那么佛陀的真谛会是个烦扰,是个让人不愿面对的真相。

即使我们可能正值争斗时期(Kaliyuga),受制于黑暗时代的无尽因缘──极易散乱且一心只想要维护自我,热望达到基于物质主义、消费主义价值观念的标准──我们依然能从中把握机会。据说在浊世,诸佛菩萨的悲心会更为强大。聪颖的修行者可以利用这个机会。暗世能够提醒我们佛、法、僧的迫切性和珍贵性。

身为依于境缘的众生,我们需要寻求光明,并培养带来光明的所缘。我们需要不断被提醒物质主义的对立面。为此,我们需要佛像、法音、和僧伽组织。

过去数年里,我们失去几位最伟大的佛陀示现,例如怙主楚玺仁波切、敏林赤钦仁波切和贝诺仁波切,他们都是伟大的提醒者。但即使他们的显相已消融,要记得,他们的悲心没有边际、不可限量。

本着「有求则必有供」的精神,我们应该发愿热切祈求诸佛菩萨的示现永不停息,并且──套用一个流行语来讲──祈求他们的迅速转世。但这转世不应该局限于某个在特定文化或传统下抚育长大的藏族孩子身上。我们可以祈求佛陀以任何形相转世,甚至是如看似微不足道的微风,以提醒我们愛,慈悲和包容的重要性。我们必须发愿能够激发出无数的佛陀示现,而非只是不断更迭法座、开着劳斯莱斯、作为沾亲带故之产物的祖古(藏传佛教转世修行者)。

         --宗萨钦哲 2012年1月28日 
                   中文翻译:西游译文

__________

https://www.facebook.com/home.php#!/permalink.php?story_fbid=369588269733327&id=158696727489150

Some say the dark age, age of vice, Kaliyuga, is here now, or at least coming soon. Some even fear that at the end of 2012 the world as we know it will end. What determines if an age is dark or golden? What are the symptoms or omens? Earthquakes, violet skies, meteoric activity, these are not the omens of doomsday as we are made to believe. Likewise, cherub’s flying, a sound economy, freedom of information, peaceful times are also not necessarily signs of a golden age. The age of light is said to be when people value empathy and forgiveness, when they have a willingness to see other people’s view, and are contented with what they have. When such values are systematically sabotaged, then you can say that the dawn of the doomsday has begun. When we look at a harmless beggar as a pest and envy billionaires who routinely destroy the earth,we are inviting doomsday to come.
Like Buddha taught, everything is dependant on cause and condition. Dark and golden ages are no exception. They are not predestined, nor are they random or chaotic. Destiny is conditioned, Chief among the causes and conditions is one’s own individual self, you can create your destiny. Your choices are your destiny. What and how we are now depends on what and how we have been in the past. What and how we will be in the future depends on what and how we are now.
Shakyamuni with his lotus feet may approach your doorstep for alms but if we keep on being obsessed with Patek Philipe watches, fame or friends, or six pack abs, then Buddha’s truth is an annoyance, an inconvenient truth.
Even though we may be in midst of Kaliyuga and are subject to endless causes and conditions of the dark age—easily distracted and confined to thinking of our own self preservation, aspiring to reach benchmarks based on materialistic, consumerist values—we can take advantage of it. It is said that during the degenerate times, the compassion of the Buddhas and bodhisattvas ever more stronger. A savvy spiritual person could take advantage of that opportunity. The dark age can be a reminder of the urgency and preciousness of the Buddha, dharma, and sangha.
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
In the past few years, we have lost some of the greatest appearances of the Buddha, such as Kyabje Trulshik Rinpoche, and Mindroling Trichen Rinpoche and Penor Rinpoche, who were all great reminders. But even though their appearance has dissolved, bear in mind that their compassion does not know the meaning of limitations.
In the spirit of where there is a demand, there is supply, we should have aspirations and longing for the appearance of the Buddhas and bodhisattvas to never to cease, and—to put it in a trendy term—their swift rebirth. But this rebirth should not be limited to a Tibetan child who has been raised in a particular culture or tradition. We can wish for Buddha’s rebirth in all forms, even as something seemingly insignificant as the breeze, to remind us of the values of love and compassion and tolerance. We must aspire to galvanize myriad manifestations of the Buddha, not just throne-hopping, Rolls Royce-driving tulkus who are a product of nepotism.
DJKHYENTSE. 28/120012

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