时间：2018年08月16日-19日
地点：噶玛三乘法轮寺（KTD）

From August 16 to 19, twenty-three Tibetan university students came from all over the United States to attend four-day seminar at the Karmapa’s main seat in North America, Karma Triyana Dharmachakra.
二十三位來自美國各地的西藏裔大學生，齊聚於大寶法王噶瑪巴北美法座噶瑪三乘法輪寺(Karma Triyana Dharmachakra)，參加自8月16日起為期四天的研習會。

On the first day, they gathered in the radiant shrine hall to learn about contemporary issues related to Tibet through talks given by Buchung Tsering, Vice President of the International Campaign for Tibet, TenzIn Dorje, Program Director at the Tibet Action Institute, and Kunga Tashi, Chinese Liaison Officer for the Office of Tibet. Also present for the four days was Ngodup Tsering, the Representative of His Holiness the Dalai Lama to North America, who addressed the group at the end of the second day, giving a clear introduction to the Central Tibetan Administration’s vision for the future.
研習會第一天：當代西藏議題
研習會第一天的主題是當代西藏議題，由專家學者向學生們發表演講，演說者包括國際聲援西藏運動(the International Campaign for Tibet )副董事布瓊．次仁(Buchung Tsering)、西藏行動組織(the Tibet Action Institute)計劃主任天津．多傑(Tenzin Dorje)，以及西藏辦事處(the Office of Tibet) 華人事務聯絡 官( Chinese Liaison Officer) 貢噶．札西(Kunga Tashi)等。此外，達賴喇嘛尊者駐北美代表恩督．次仁(Ngodup Tsering)四天全程出席，並在第二天的最後一堂課中，向學生們介紹藏人行政中央的未來展望。

The second day began with a masterly and comprehensive introduction to Tibetan Buddhism by Khenpo Pema Wangdak, the director of Vikramashila Foundation and the Palden Sakya Centers. He laid out the Buddhist path and then led the group in meditation, adding the lovely touch of a slight smile to the traditional seven points of the posture.
研習會第二天：佛教簡介與人性化領導
研習會第二天開場的第一堂課，由超戒基金會(Vikramashila Foundation)吉祥薩迦佛學中心(the Palden Sakya Centers)的理事堪布貝瑪．旺達(Khenpo Pema Wangdak)向學生們深入淺出的介紹藏傳佛教。他將佛教的修行之道次第展開，並帶領大家進行禪修，在說明七支坐法時，還幽默的加入「微笑」支，帶動會場歡樂的氣氛。

His presentation was followed by two sessions on humanizing leadership by Ellen Petry Leanse, a leadership coach and tech pioneer, who has spent over 35 years working with the leaders at Apple, Facebook, and Google.
接下來的兩堂課，是由領導術教練暨科技先驅愛倫．琵翠．里昂(Ellen Petry Leanse)所主持的人性化領導。里昂女士有超過35年的領袖培訓經驗，所培訓的領袖任職於蘋果、臉書、谷歌等科技公司。

Her book, The Happiness Hack, is a guide on how to use our brain to be in touch with our deeper selves and increase our ability to live in accord with our intention. She embodied and presented a new approach to leadership. We stand up to be a leader and stand back to make room for others, she said, giving our presence and opening our awareness while making sure that all voices are heard.
里昂女士的著作《幸福駭客》(The Happiness Hack)一書，旨在說明如何善用大腦，與更深層的自我做連結，活出理想的人生。她本身就是這項新領導術的體現和活教材，她指出，我們要關注自己領導的人，敞開我們的覺知，確認自己聽到所有人的意見：「我們不僅要挺身而出當個領袖，也要退居後位讓他人發揮。」

She explained how the brain works and how physiological and psychological reactions affect it. This means that we can retrain our brain—the brain wires what it fires—by moving beyond our comfort zone and stretching ourselves so we become less reactive and more spacious and aware.
里昂女士說明頭腦的運作方式，以及生理和心理反應對它的影響。由於同時被激活的腦神經元會連結在一起，這意味著頭腦可以重新被塑造，藉由跳脫出自己的舒適圈，延伸我們的極限，我們就能減少反應式的回應，讓心胸變得更開闊、更具覺知。

The final two days were given over to a course in secular ethics, taught by Lobsang Tenzin Negi, the Executive Director of the Center for Contemplative Science and Compassion-Based Ethics at Emory University, and also by his old friend, Geshe Dadul Namgyal, the Senior Resident Teacher at Drepung Loseling Monastery in Atlanta, who also works on the Emory-Tibet Science Initiative.
研習會第三和第四天：世俗倫理
研習會第三和第四天的主題為「世俗倫理」(secular ethics)，由愛默蕾大學(Emory University)靜思科學和同情倫理中心( the Center for Contemplative Science and Compassion-Based Ethics)的執行主任洛桑．滇津．納吉(Lobsang Tenzin Negi)，以及亞特蘭大(Atlanta)哲蚌洛色林寺(Drepung Loseling Monastery)的資深教師格西達杜．南嘉(Geshe Dadul Namgyal)聯合教授；格西達杜．南嘉同時也是愛默蕾-西藏科學計劃(the Emory-Tibet Science Initiative)的參與者。

The participants were given a handbook entitled, SEE Learning, Social, Emotional, and Ethical Learning: An Initiative for Educating Heart and Mind. This served as a basis for the talks that laid out the intellectual framework for secular ethics. These ideas were brought home through group exercises and meditations that allowed for exploration on an experiential level.
每位學生都獲得一本《社會、情緒和倫理學習手冊：心靈和理智教育計劃》(Social, Emotional, and Ethical Learning: An Initiative for Educating Heart and Mind)，做為這次世俗倫理的理論綱要。透過實際操作和禪修練習，學生們對世俗倫理進行經驗性的探討。

Lobsang Tenzin Negi summarized the Dalai Lama’s vision for a secular ethics in the following way. It is not a set of rules about right and wrong nor codes to comply with; it is rooted in common human values and in common sense, common experience, and scientific facts—in sum, the realities of our shared humanity. Secular ethics also enhances our emotional and social competencies and can be shared by people of all backgrounds.
洛桑．滇津．納吉將達賴喇嘛尊者的世俗倫理觀總結如下：世俗倫理並不是一些關於對錯的規則，也不是一些大家必須遵守的行為規範；世俗倫理紮根於人類的共同價值、共同認知、共同經驗，以及科學證據；總而言之，世俗倫理是我們人類的共同現實。同時，世俗倫理能夠提升我們的情感和社會能力，並且為所有不同背景者所認同。

On Saturday evening, a sense of sharing and connection was carried over into joyous Tara dancing and an enthusiastic engagement in traditional Tibetan circle dances.
第三天晚上，同學們更是透過歡樂的度母舞蹈，以及熱鬧的西藏傳統圓圈舞，實際體驗彼此的連結和共享感。

For the final session on Sunday, the Karmapa came to the veranda of the shrine hall for a group photograph with all the students and teachers. Afterward they moved back inside, and final thanks were given to everyone including the organizers and KTD staff. Three students reported on their experience, and afterward each participant was given a certificate and had their photograph taken with the Karmapa.
圓滿日的最後一堂課時，法王噶瑪巴現身大殿門廊，與所有的學生和老師合影。之後，大家回到殿內，向主辦單位以及噶瑪三乘法輪寺的工作人員致謝。接著，三位學生上台報告學習心得；每位學生都獲頒證書並與法王合照。

The final talk was given by His Holiness in Tibetan.
研習會圓滿日，法王開示
最後，法王以藏文進行開示，內容摘要如下：

He began by thanking those who had made this conference possible and expressing how happy he was that this meeting about secular ethics and preserving Tibetan language and culture could take place in the temple founded by the previous 16th Karmapa, Rigpe Dorje. His Holiness then continued to speak to the students gathered before him in the beautiful shrine hall.
首先，我要對研習會的所有工作人員表達感謝。這次關於世俗倫理，以及保存西藏語言和文化的研習會，能夠在前一世法王，也就是第十六世噶瑪巴日佩多傑所創建的寺院中舉行，這讓我感到非常高興。

“The preceding speakers have been very eloquent, so I will speak briefly,” he began. “Secular ethics are vital to our lives, as His Holiness the Dalai Lama has explained so clearly, and from what I have heard, the two teachers here have done an excellent job in presenting this topic.
之前的演講者都非常能言善道，因此我簡單說一下就好。如同達賴喇嘛尊者清楚開示過的，世俗倫理對我們的生活非常重要，而我耳聞會中兩位老師對這個主題的教授也是非常精彩。

If we step back and look at all the livings beings on our planet, we can see that human beings have a special characteristic: they have the moral capacity to distinguish between right and wrong, between good and bad. Therefore, given our special ability, secular ethics are very important to us as human beings.
世俗倫理：尊者多年經驗的結晶
如果我們客觀的去觀察地球上所有的生物，我們會發現人類的一個特別之處：人類具有辨別對錯、好壞的道德能力。由於這項特殊的能力，對於身而為人的我們來說，世俗倫理就非常重要了。

“Among the many religious traditions, ethical behavior is important,” he noted, “and in particular, Buddhism emphasizes the faculty of discernment, of being able to distinguish between what is beneficial and what is harmful. We are encouraged to examine and analyze, differentiating these two, and thereby, sharpening our discernment to a fine point. The Buddha advised his disciples not to take something on his word, but analyze for themselves to find out if it is true or not. First, they should look carefully into how things really are and then practice.”
在眾多的宗教傳統中，合乎道德倫理的行為非常重要。尤其，佛教強調辨別的能力，也就是能夠分辨何者有利、何者有害。佛教鼓勵我們要對此二者進行擇察、分析和辨別，讓我們的辨別力臻至精細。佛陀曾經告誡弟子，不要只是接受他的話，而是要親身驗證它的對錯；首先，要仔細觀察萬法實相，然後進行修證。

The Karmapa then turned to speak of His Holiness the Dalai Lama. “Not only has he studied from a young age Buddhist philosophy and practice, but he has also traveled the world and dialogued with leaders from numerous religions traditions as well as experts in various fields of science. Therefore, his way of thinking is not bound by one tradition but remains very open, which allows him to reach out and connect with all kinds of people who, whether they are religious or not, can understand and respond to what he is saying. In this way, when it comes to morality or ethics, His Holiness has become a major voice in the world.
達賴喇嘛尊者不僅從小進行佛教哲學的學習和修證，他也在世界各地旅行，與許多不同宗教的領袖，以及各種科學領域的專家進行對談。因此，尊者的思維方式不侷限於一個宗教傳統，而能够一直非常開放。所以，各種背景的人，無論是否具有宗教信仰，他們都能理解並相應於尊者所講的話。如此，在談到倫理或道德時，尊者儼然是世界上的主要倡議者。尊者以其多年的經驗，塑造出他所傳授給我們的世俗倫理觀。做為這份禮物的受贈者，我們應該非常珍惜它，並且當盡力將它付諸於實踐。

“The Dalai Lama’s many years of experience have shaped the secular ethics that he has imparted to us. As the recipients of this gift, we should regard it as very precious and practice it ourselves as much as we can. If we explain secular ethics to others, it might be uncomfortable if we were trying to promulgate the absolute truth of a particular religion. But on a human level, we can have the genuine wish to help others and to promote a mutual respect for each other. This kind of teaching is important because it can be heard and accepted by most people.
在向他人解釋世俗倫理時，如果我們想的是去傳播某個宗教的絕對真理，這可能會讓對方感到不自在。然而，如果我們是從人的立場出發，並且真心想要幫助他人、真心想要提倡彼此的相互尊重，那麼像這樣的教示就很重要，因為多數人願意去聽、去接受這樣的觀念。

“Since His Holiness the Dalai Lama is a religious leader, he would naturally speak in terms of religion, yet here he is speaking of a secular ethics. The Geshes and the knowledgeable people in the Tibetan world found it hard to conceive of ethics separate from religion. How could that be? We Tibetans are connected to religion, so when hearing about secular ethics in the beginning, we found it difficult to understand and accept the idea right away. How is it that His Holiness the Dalai Lama could be talking about an ethics that is not bound up with religion? However, if we make an effort to think about it, we will discover its deeper meaning. It is something we can consider in depth, which we all should do.”
身為一位宗教領袖，尊者大可以從宗教立場來談倫理，然而，尊者這裡談的卻是世俗倫理。藏人世界中有諸多的格西和知識分子，他們覺得有別於宗教的倫理令人難以想像，這怎麼會這樣呢？我們藏人都是跟宗教密切結合的，因此，一開始在聽到世俗倫理時，大家會覺得難以理解，無法馬上接受這個觀念。達賴喇嘛尊者怎麼會去談一個跟宗教無密切關連的倫理呢？然而，如果好好去思考，我們就會發現它更深的涵義，而這深度性的思考是我們都應該去做的。

The Karmapa expressed his appreciation for the teachings on secular ethics that had been given over the last days, which emphasized how important it is to become a good person.
我非常高興在研習會的最後兩天中，安排有世俗倫理的課程，課程中強調成為一個好人有多麼的重要。

He also spoke of the Tibetan language as it is written and spoken. “It is important for us Tibetans in this contemporary world,” he stated, “to make a real effort to speak and write our language as a native would.” He remarked that he had talked about this often, and then asked, “As Tibetans learning our language what is our greatest problem?” He replied, “There is a considerable discrepancy between the way we speak and the way we write.
學習藏文：此生主要的任務
此外，我們置身當代世界中的藏人，真的是要下一番功夫，讓自己藏文的講說和書寫，跟正宗的藏人一樣好。這點我過去經常提醒。然而，我們藏人學習藏文最大的問題是什麼？它在於我們講藏文的方式和寫藏文的方式，存在著可觀的差異性。

Some people cannot write at all, and those who do often make mistakes. So there is a significant difference between our ability to speak and our ability to write.
“Further, some people speak in a Tibetan that has deteriorated over time. Nevertheless, everyone should be able to write, which would be easier if spoken and written Tibetan were in accord. This would facilitate our reading and understanding of Tibetan. This is a topic we can revisit in the future,” he suggested.
有些人完全不會寫藏文，而那些會寫的人又常常寫錯。因此，我們說藏文和寫藏文的能力，有著明顯的落差。還有些人講的是那種日久變質的藏文。但無論如何，每個人都應該要會寫藏文，而且如果口語式藏文和書寫式藏文能夠一致的話，那麼學習起來就會比較容易，也有助於我們對藏文的閱讀和理解。這個主題我們未來還會再談。

“I know many foreigners who can read Tibetan texts and understand them,” he continued,” but it is also true that when it comes to speaking, they have problems and tend to mix things up. Further, if people who had studied colloquial Tibetan outside of Tibet were to travel to Central Tibet, for example, they would have difficulties in conversing with the people who live there. So there are those who can read but not speak Tibetan or not speak it well. Considering all this, it seems that it is easier to read Tibetan than to speak it.
我知道許多外國人會讀藏文，而且也明白它的意思，但是一旦開口說話，他們就有問題了，而且容易把東西搞混，這是實情。進一步來說，那些在西藏境外學習口語式藏文的人，如果他們去到西藏中部，要跟當地人交談是會有困難的。因此，有些人會讀藏文，但不會說藏文，或者說得不好。縱觀以上種種情況，讀藏文似乎是比說藏文更容易做到。

“However that may be, we Tibetans are the ones who should be studying written and spoken Tibetan with the greatest interest. For Tibetans who live outside Tibet, a primary, if not the primary, task of this life is to study our written and spoken language.
無論怎麼說，我們藏人對學習書寫和講說藏文應該最有興趣。就居住在西藏境外的藏人來說，學習自己語言的書寫和講說，若非此生的主要任務，那就是此生的主要任務之一了。

If we were born in Tibet, even if we would not have studied Tibetan, we would have naturally learned to speak it, as we would have lived surrounded by the language, immersed in its verbal environment. Those of us living abroad, however, must make a concerted effort to study our language. If we do not apply ourselves in earnest, there is the great danger that we will lose it.
如果是出生在西藏的藏人，由於置身和沈浸在那樣的語言環境，就算沒有學習過藏文，自然而然就會講藏文。至於我們這些生活在海外的藏人，就必須有計劃的學習我們的語言；如果沒有親身力行的話，就有喪失自己語言的極大危險。

Your parents can teach you and say, ‘Speak Tibetan when you are at home.’ Recently, I heard a story about two Tibetan children who were walking along the road after school. One was speaking Tibetan and the other complained, ‘How come you’re talking in Tibetan? We haven’t gotten home yet.’
各位的父母可能會這麼教導：「在家要說藏文。」最近我聽到的一個故事是，有兩個西藏裔的小孩，放學後在回家的路上聊天，一個孩子講藏文，另一個孩子就抱怨：「幹嘛說藏文，我們不是還沒到家嗎？」

“If we did not study Tibetan with our parents when we were young, we can still learn it. Most of you, for example, must have been good students as you are attending a university. Since you have what it takes to learn something well, you can study Tibetan on your own initiative.
就算小時候沒有跟父母學藏文，長大以後還是可以學。例如，在座的各位正在上大學，所以想必都是好學生。既然具有這樣的資質，各位是有能力主動去學習藏文的。

Among the Tibetans, you have had a special opportunity. When I grew up, for example, I did not go to school. Until I was seven, I lived as other people did, and in our area you could not even set your eyes on a school nor was there anyone to teach us. But all of you have had the chance to go a university; you have studied well and your knowledge of a language both spoken and written is good. Your fellow Tibetans are proud of you, and I am very happy about this, too.
在藏人當中，各位可以說是天之驕子。就拿我自己來說吧，在成長的過程中，我從來沒有上過學。在7歲之前，我的生活就跟一般人沒兩樣，而且在我的家鄉，甚至連一間學校也看不見，連一個可以教我們的人也沒有。但在座的各位都有機會上大學；你們的功課好，藏文的書寫和講說都不錯；其他的藏人同儕都以你們為傲，而我也為你們感到高興。

“These days, the biggest difficulty for Tibetans is preserving their spiritual heritage and their culture. The essential nature of the Tibetan people is on the verge of being lost, so we must make an especially strong effort. If you can take a genuine interest in Tibetan, I do not think it will be very difficult for you t learn it well.
近來，藏人最大的難處在於保存自己的宗教和文化。西藏民族的精華正瀕臨絕滅，因此，我們尤其要奮發圖強。我認為如果真的對藏文有興趣，各位要學好它並不是太難。

“I have studied many languages and some of them I have not used, so I have gradually forgotten how to speak them. For example, I studied Korean for a good while, but have had no chance to speak it, as there is no point in talking Korean to Tibetans, so it has gradually faded from memory.
我學過許多不同的語言，其中有些一直沒有去使用，日子一久就變生疏了。例如，我學習過韓文好一陣子，但一直沒有說韓文的機會，因為跟藏人講韓文沒意義，於是對韓文的記憶便逐漸消褪了。

It is important, therefore, for you to continually speak Tibetan and keep it alive. From one point of view, you could say that the opportunity to study Tibetan is growing, as we have a number of documentaries and films in Tibetan, which we can see and naturally improve our knowledge of Tibetan.”
因此，非常重要的是，各位要持續講藏文，讓藏文繼續活在你的生命裡。就某種角度而言，我們可以說學習藏文的機會正在增加，因為有了幾部藏文的紀錄片和電影可以看，自然把我們的藏文知識提升了。

On this positive note, the Karmapa ended his talk, adding his thanks to the teachers and organizers of this event. He especially expressed his happiness that this event that had brought young Tibetans to Karma Triyana Dharmachakra to study and he cordially invited them to return in the future.
於此信念，法王結束開示，並再次向老師們和主辦單位表示感謝。法王表示，這個活動讓美國西藏裔大學生有機會在噶瑪三乘法輪寺學習，這讓他感到特別高興，法王並熱情邀請學生們未來再度回訪寺院。

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