贤遍喇嘛针对大家佛学问题的回答

回答一：

      “感觉我们是在为自己修行，这是自然的。如果我们完全是在为着他人而修行，那么我们已经是菩萨了，对吗？不过，慢慢地，我们可以放下试图保护和照顾自己的那份紧张。这就是佛教徒所说的菩提心的生起。最后，甚至道也消失，我们就可以找到自己的本来面目。简单来说，你应该继续禅修以及思维教法，比如将心转向佛法的四见地”

“It is natural to feel that we are practicing for ourselves. If we were totally practicing for others, we would already be a bodhisattva, right? However, slowly we can let go of the tightness of trying to protect and look after the self. This is what Buddhists call the opening of bodhicitta. Finally, even the path disappears, and we can find our original mind. In short, you should continue to practice meditation and also contemplate teachings such as those on the Four Thoughts That Turn the Mind to the Dharma.  ”

回答二：

      “如果没有迷惑，我们根本不会开始修道。你应该为自己有这些疑问而高兴。它们就象是可以让果实更甜美的养料。实际上，佛陀自己曾说，我们应该一遍又一遍地质疑法教，只有当我们认为它们合理而且对每个人都有益时，我们才接受。但是，我们也要意识到，疑惑永远都不会停止，所以，到某个时刻，我们要接受目前我们不理解，转而停止担忧，全心修行。如此，迷惑将转为智慧。”

“If we did not have confusion, we would not even start on the path. You should rejoice that you have these doubts. These are like the manure that will make the fruit sweeter. In fact, the Buddha himself said that we should question the teachings over and over, and only when we realize that they are reasonable and of benefit to everyone should we accept them. However, we have to realize that doubts will never end, and so there is a time when we just accept that for the moment we don’t understand, and instead stop worrying and fully and just practice. In this way, confusion will turn to wisdom.”

回答三：

      “学习总是有帮助的，不过，我建议你先在家里学习。你可以从了解《入菩萨行论》开始，然后是《入中论》以及《究竟一乘宝性论》。视佛教为道，把每一步当做目标。一次只走一步。”

“Study is always helpful, but at first I recommend that you study at home. You can start with the researching The Way of the Bodhisattva (Bodhicharyavatara) and then Madhyamakavatara and Uttaratantra Sutra. Think of Buddhism as a path, and see each step as the goal. Just take one step at a time。”

回答四：

      “寻找上师的第一步是确保自己修行佛法的动机是正确的。修行的目的是得到证悟 —— 觉醒实相。如果不具备这样的修行动力，我们将很难找到真正的上师。我们只会寻找能够实现我们世俗目标的人，我们找到的将不过是个朋友。可是，如果我们真的想证悟，我们寻找的将是灵性上的朋友或上师。一旦我们的动机明确，并且认为找到了可以引领我们至证悟的人，我们就应该花时间与他相处，检视我们是否真的找到了可以帮助我们觉醒的人。如果我们对此人有信心，我们就可以向他或她求法。”

“The first step to finding a guru is to make sure that your motivation for practicing the Dharma is correct. The purpose of practice is to gain enlightenment - to wake to reality. If we do not have this as the driving force of our practice, then it will be difficult to find a true guru.  We will only be looking for someone who can fulfill our worldly aims, and so the person we find will be no more than a friend. However, if we really want enlightenment, then the person we seek will be a spiritual friend or guru. Once we are sure of our motivation and have found someone we feel can lead us to enlightenment, then we should spent time with that person and question whether we have really found someone who can help us wake up. Once we feel confident about the person, then we can request teachings from him or her.”

回答五：

      “你需要一个老师给你某些前行的灌顶并解释如何去修。”

“|You need a teacher to give an empowerment to practice certain parts of the preliminaries and also to explain how to practice them.”

回答六：

      “祈祷获得正确的机缘，使你遇到能够引导你至证悟的人。”

“Pray for the correct conditions that will allow you to meet with someone who can lead you to enlightenment.”

回答七：

      “审视你行为的动机。如果你觉得自己是在以自私之心做事，那么结果将是糟糕的。如果你认为自己是在为他人的利益而努力，那么结果将是好的。这是因为痛苦的因，是执著于有一个独立的自我的见地。所以，任何维护独立自我错误见地的，都将制造痛苦，而任何与独立自我相反的（比如帮助他人），都将产生终止痛苦之因。”

“Look at your motivation for your action. If you feel that you are doing something with a selfish motivation, then the result will be bad. If you feel that you are acting for the benefit of others, then the result will be good. This is because the cause of suffering is holding on to the view of an independent self. Therefore anything that preserves the false view of an independent self will perpetuate suffering, whereas anything that goes against the idea of an independent self (such as helping others) will create the causes for ending suffering.”

回答八：

      “禅是非常好的方法，如果你觉得舒服自在，请继续修禅。闻思经典也很好。越南的一行禅师，著有一本《心经》的很好的注释。如果你能找到它，试着读一读。”

“Chan is a very good method, so if you feel comfortable with that please continue to practice Chan. Reading and contemplating the sutras is also great. The Vietnamese monk, Thich Nhat Hanh has a very good commentary on the Heart Sutra. Try to read it if you can get a copy.”

回答九：

      “欺骗总是不好的，所以，你应该建议他人不要这样做。业力是很易变的，而且不是象一个行为可以消去另一个那么简单。基本上，我们应该始终努力利益他人，并且建议他人也如是做。这将利益自他。”

“Cheating others is never good, and so you should advise others not to do so. Karma is very fluid and is not as simple as one act cancelling out another. Basically, we should always try to benefit others and if we should also advise others to do the same. This will benefit both ourselves and others.”

回答十：

      “抱歉，我没听说过元音，建议你联系色达五明佛学院的堪布们，以澄清此点。

“I’m sorry, but I have never head of Master Yuan-yin. I suggest that you contact Khenpo Jigme Phuntso’s khenpos at Se-da to clarify this point“

回答十一：

      “一切原本清净——包括我们的自心。但是，由于无明，我们创造了分别。比如，两个杯子。一个破了，一个没破。如果有人问你哪个杯子更好，你可能会说那个没破的好。可是，如果你再深入分析，你会意识到，这个分别念只是基于你的教育与习气。一个昆虫，举例来说，也许会喜欢落在那个坏杯子上。同样的，一个从未见过杯子，不知道杯子的功能的人，也未见得喜欢那个没坏的杯子。上师瑜伽的要点是去破除这样的分别，并见自性为佛。一开始，我们不得不去造作虔诚心，想象上师是佛，可是过一阵子，你将毫无困难地视他为佛。同时，我们不应该认为，上师只能给予教授，上师只对这个或那个有用，不过，上师帮不了我的头疼，上师帮不了我的其他问题。这样想不对。任何问题，向上师祈祷，得到他的加持，你将会从中解脱“。

“Originally, all things are pure – including our own mind. However, due to ignorance, we create discriminations. Take, for example, two cups. One is broken and the other unbroken. If you are asked which cup is better, you will probably say the non-broken one. However, if you analyze more deeply, you will realize that this discrimination is only made based on your education and habits. An insect, for example, may prefer the broken cup to land on. Likewise, someone who has never seen a cup and doesn’t know its purpose may not prefer the non-broken cup.  The point of guru yoga is to break down such discriminations and to see our own nature as Buddha.  At the beginning, we have to fabricate this devotion thinking that the guru is the Buddha but, after a while, you will see him as the Buddha without difficulty.  Also, we should not think that guru is only good for giving teachings, guru is only good for doing this and that, but guru is not good for my headache, guru is not good for my other problems. This is not the way to think. For every problem that you have, pray to the guru, receive his blessings and you will be free from it。”

回答十二：

      “如果破了金刚乘的三味耶戒，是可以补救的。不过，如果你没有持戒的诚心，你是不应该受戒的。我建议你至少有持戒的初衷，才去受戒

“Samaya vows of the Vajrayana can be repaired if broken. However, you should never take a vow if you don’t have a sincere intention to keep it. As a recommendation, I suggest that you should always take a vow at least with the intention of fulfilling it.”

贤遍喇嘛最新问题回答学生问：

      今天看到一篇名为《积累福德资粮  当防缘起错乱》文章开示，里面有一段：

密勒日巴尊者

“由于供养的是空锅，导致了他后来一直贫穷。

他在山洞里修行时没有食物，只好整天吃野菜，

最后整个身体都变成了野菜的颜色。”

      还有一点需要注意，在依师法中缘起的善恶非常重要。你最初在上师面前种的这个因缘，将会决定你最后的结果。曾经有一位大师，在离开他的上师时，上师告诉他：“你不要磕离别头，我们师徒以后还能再见面的。”但他离开一段距离后，想起上师的恩情，感情冲动之下，忍不住转身行了几个大礼拜。就因为这个缘起，他以后再也没有见到上师，造成了终生的遗憾。以上的情况，也曾发生在自已的身上，我们凡夫会因为宿世业障的蒙蔽，而导致了缘起的错乱，对此应如何避免，如果已经产生了不好的缘起，是否有挽救的方法。”

贤遍喇嘛的回答：

      嗨，这是一个非常好的问题。的确，通常我们很难知道什么样的行为能带来善果或什么样的行为会带给我们不好的结果。业力是一个非常复杂的课题。即便是我们的念头或行为，都是因许多的因缘而生起。就如同一棵树的生长，不只是因为它的种子，还需要很多其他的因缘，如阳光、湿气、土壤，而这些因素又有它们各自的因缘。这就好像一个庞大而相互连结的网。

Hey... That is a very good question. Yes, it is often difficult to know what kind of action will lead to good causes and what will have a bad result. Karma is a very complicated issue. Even our thoughts and action arise out of many causes and conditions.  It is like a tree. It doesn’t just grow because of a seed, but requires many causes and conditions, such as sunlight, moisture and soil and each of these also have their own causes and conditions. It is like one huge interconnected web.

      决定什么行为的结果是善业或恶业的的，并不是某个坐在云端上的神。我们痛苦的成因来自于我们误以为有一个独立存在的“我“.任何保护这个错误知见的行为或念头，都会带来恶业，因为这样的行为或念头所护持的是痛苦的成因。自私的行为、欺骗等等，都是为了保护自己，所以会带来不好的结果。所以经常检视我们自己行为背后的动机总是好的。总而言之，在我们付出行动之前，我们可以先问自己一个简单的问题: "这是为了我还是为了别人？"

What decides whether action results in good or bad karma is not decided by some god sitting on a cloud, but by the intention of our action. The cause of our suffering is the false idea an independent self. Any action or thought that protects this wrong view creates bad karma, because it is maintaining the causes of suffering. Selfish action, cheating etc all try to protect the self and so have a bad result. Therefore, it is always good to check the motivation behind our action. Basically, before we act, we can ask ourselves a simple question: “Is this for me or others?”

      此外，佛陀对此以十善行作为他的建言。我们还有六波罗密可以依循。这些都不该被视为僵化的规定，而是能将我们的心带离恶行的一些温和的做法，它们也都根基于佛教甚深的智慧中。

Also, the Buddha laid out advice in the form of the Ten Meritorious Actions. We also have the Six Paramitas. These should not be thought of as rigid rules, but  gentle ways to turn the mind away from negative action. They are also all rooted in the profoundest wisdom of Buddhism.

      关于消除业障的问题，金刚萨埵的修持是我们经常推荐的方法。然而，这个修持一定要伴随着真正忏悔自己的行为并承诺不犯二过。要完整地修持这个法门你需要接受灌顶，其中包括了观想与持咒。这个法门是藏传佛教前行的一部份。

      我希望我的这个答覆对你有帮助，并且为我因我有限的能力而未能将这个问题解释清楚向您道歉。

贤遍喇嘛

As for removing karmic debt, the practice of Dorji Sempa (金刚萨埵) is often recommended for this. However, it must be accompanied with regret for the action and the commitment not to repeat it. You require an empowerment to do the full practice, which includes visualizations and mantra chanting. Dorji Sempa is part of the ngondro.   

I hope this answer was helpful and apologize for my lack of ability to explain things well.

Shenphen