好的，大家都听得到吗？

就像刚刚说到的，米觉多杰他的修持，或者说他的一个行谊。他能够在同一时间当中做到很多的事情。他在闻、思、修的时候，做一个不会障碍到另一个，而是相辅相成的。

在米觉多杰的一个道歌当中，有这么一段话：
Returning from the intermission, Karmapa shared with us a song written by Mikyö Dorje:

“从外看，无所皆不做，
If you look from outside, there’s nothing I do not do.
内观一切皆未作；
If you look from inside, I am free of doing anything.
究竟思之难思议，
If you ponder it, it’s not the object of mind.
央金撒嘛性谁知。”
Who can fathom the nature of Yangchen Sarma?

这段话的意思是说：从外在去看的时候，米觉多杰是无所不做的，好像什么事情他都在做。但是，由内去观看的话，就是从米觉多杰的内心上来看的话，他是一切皆未做。意思是说，他是没有任何的分别妄念的。离一切的思维分别，安住于定中的，所以是一切皆未做。那么究竟来说，从胜义谛来讲，米觉多杰一切的作为是难思议的。
“The main point is that looking at the external appearance, there is nothing at all that Mikyö Dorje would not do,” His Holiness explained. “If you examine the inside, the actual meaning, he was free of doing anything. He was able to act without any thought at all. This was his realization, that he was always resting in equipoise. The way he performed his activities was amazing and unfathomable.”

“央金撒嘛”是米觉多杰的另外一个名讳，他有很多不同的名讳，央金桑波、米觉桑波，他有很多不同的名讳。但在这里，叫“央金撒嘛”。所以，他的自性谁能够知道呢？“性谁知”，换句话说，就是米觉多杰的心是没有人能够测知的。
Yangchen Sarma is one of the many different names of Mikyö Dorje. His own intent and thought is something other people would not be able to understand or conceive of.

接下来，我想说一下，第17个颂文有几个要点。我觉得主要有两个要点：
Next, His Holiness gave an introduction on the two main points to summarize the seventeenth good deed:

ལེགས་བྱས་བཅུ་བདུན་པའི་ནང་དོན་གནད་བསྡུས།
The main points of the seventeenth good deed
第17个颂文的要点

དང་པོ། ཉམས་ལེན་ནི་ཆུ་ཚོད་ཉི་ཤུ་རྩ་བཞིའི་ལས་ཀ་ཡིན།
1. Practice is a twenty-four hour job
第一个，修行是24小时的事情。我觉得这是我们要有的一个认知。

གཉིས་པ། ཉམས་ལེན་ཐམས་ཅད་རྡོག་གཅིག་ཏུ་སྒྲིལ་ཐུབ་པ་ཞིག་དགོས།
2. We must be able to combine various types of practice
第二个，所有的修行必须要全方位的结合这样来修行。

■ 修行是24小时的一个事情
Practice is a Twenty-Four Hour Job

首先谈一下，修行是24小时的一个事情。我觉得修行是日夜24小时的一件事，换句话来说，随时都要保持正念、觉知。都要敦促自己修行。
Karmapa introduced this by emphasizing, “Practicing dharma is something we need to do both day and night. At any time, we need to use our mindfulness, awareness, and carefulness.”

最开始我们要先知道：什么叫“修行”？修行，白话来说，就是让自己的心养成一个习惯的过程。是在修什么呢？是在修正自己的言行举止，借此锻炼我们的心，这个就是修行的意思。
What do we mean when we say dharma practice? Practice should be understood as a system to habituate your mind, to make your mind familiar with something. What are we practicing? It is changing the way we act with body and speech and training our mind.

这样的一个锻炼，还有养成习惯，它是没有办法做一次就达成的，而是必须要不间断地、不停地去锻炼的，没有间断地这么去做的。为什么这种修行要没有间断地这么去做呢？最主要的原因是什么呢？因为我们最主要的是锻炼我们的心，那我们的心是怎么一个状态呢？
“We have to correct and edit our mind, that’s what we mean,” Karmapa explained. “Only doing it one time isn’t enough; we have to repeat it over and over again. That training or habituation of our mind must be continuous. Only then can you effect any change.”

我们说一年有365天，一天有24小时，我们的心是从来没有休息的，365天、24小时，它都在运作着，我们的心是不会休息的，不停地在运作着。只要我们的心还在运作的一天，修炼我们的心的工作，或者说修行，它就是没有办法中断，没有办法休息、停止的。因为我们的心24小时、365天都在运作着，所以365天我们都要修行。所以24小时我们都要锻炼我们的心，都要训练我们的身、口、意。换句话说：我们要将生活变成修行，还要将修行变成生活。
If we look at a year, there are three hundred and sixty-five days, and there are twenty-four hours in a day. The mind never stops during this whole time; it is always working. As long as it is working, we cannot let go of the work of changing our mind. There is no time to rest. “Since our mind works for twenty-four hours, we need to train our mind in those twenty-four hours. We need to make our human life our practice, and make our practice our human life,” Karmapa instructed.

为了帮助大家理解，举个例子。如果我们的身体过重，医生跟我们说“不行，体重过重了。你要瘦一些，减重。”为了健康、减重，我们可能首先就会运动。我们会到健身房做着各种不同的运动。不止是上健身房，平时只要有空的时候，也需要多走路，譬如说，大概一万步，5000-10000步。不止这样，我们还需要注意饮食。如果我们不是这样全方位地去做，只是每天到健身房运动一个小时，其他时间都睡在床上、躺在床上，或坐在椅子上不动的话。这样是不行的。还加上乱吃东西，吃一大堆油腻的食物。那你那一小时在健身房累的半死，等于是没用的。这样是绝对瘦不下来的，而且身体也是不会健康的，因为其他时间你都完全不动，而且吃一大堆太油腻的食物。(好像在说Bamboo， 减减停停的，老瘦不下来，所以12月被狂打了一顿，立马被减肥成功。)
He clarified this with an analogy: “If we get really fat and the doctors tell us to lose weight, we need to put effort into it. We need to train our body, so we go to a gym and do a lot of exercise. We need to walk around as much as we can, for example, walking ten or twenty thousand steps in a day. In addition, we must limit and control what we eat. If we work hard at the gym for an hour, but for the rest of the time we sit without moving at all while eating fatty food, we will neither lose weight nor become healthy.”

修行也是一样，不是坐在蒲团上几个小时，甚至很多人连几个小时都没有。然后从蒲团上起来之后，修行就结束了。课诵的话，观修的经典也盖起来。“起身”修行就结束的话，那就跟平时工作完成一个任务一样了，为了混口饭吃、混工钱这种一样了。所以，修行需要的是什么？需要的是你身、口、意全部的一个投入。而且，修行你需要有一种热诚；还有想要达到目标，实现愿望的一种迫切感。
Practice is similar. “Some of us sit on a square cushion practicing for a few hours, but when we get up from the cushion, we lose all feeling of the practice. Practicing like that is akin to doing an ordinary job or obligation. What we need to do is to fully involve our whole body, speech, and mind, and bring all that power into the practice.” Furthermore, His Holiness stressed that we need to be excited about and have the enthusiasm for practice. We need to have an aim and impetus, a strong desire to quickly accomplish the reason for our practice.

这里我再举个例子， 就是很多人会有的一种习惯。就是“新年会有新希望”，很多人新年会设定一个目标，或者新的希望。举个例子，如果我们今年的希望是——不说谎。那么这样的一年当中，我们就会把这样的一个目标放在心上，你随时都会提醒自己，要做到、达成这个目标。随时你会记得：不可以说谎。无论是你跟朋友在喝茶聊天；或者在公司里上班，可能跟老板在开会；或者在商店、超市买东西，店员可能找错钱。总之，任何时候，无论你工作的时候，还是放松的时候，你的内心里面都会提醒自己要做到“不说谎”。
Karmapa elucidated with another example: “We often make New Year’s resolutions. If our plan is to not tell any lies this year, we need to always remember that and encourage ourselves repeatedly to keep that resolution. For example, if we are buying something in a store and the cashier miscounts the money, we need to remind ourselves of that aim. This includes times when we are drinking tea and having a conversation with a friend, or having a work meeting and so forth.”

修行就像是这个样子。就像前面我们提到的，新年有新的目标，新的希望是一样的，你为了要达成这样的希望， 修行就像是有这样一种态度跟感觉。上面这个比喻“不说谎”，它就只有这么一个目标。但修行就没这么容易了。修行是比这个目标更多、更复杂，你要达成的目标是更多的。因为它不仅是不说谎，还有其他很多事情要做到。所以，我们说：修行，你就必须要闻、思、修，三者是要并进的，不然，修行是无法达成的。
Likewise when we practice, we should have that kind of thinking and feeling. “The example I just gave is only one aim, but when we say practicing the dharma, it is not that easy. It is much more complicated and vast than that,” he explained. When we practice, we need all three—listening, contemplating, and meditating—without separating them.

所以，修行需要一种不一样的态度跟思想。前面讲到的，就是你对于修行的一种热诚；就是你对于修行想要达成的迫切感。那么，这样的态度跟目标最主要指的是什么？修行，指的就是你想要力求上进的态度，你想要变好的心。而且你非常积极地透过修行想要去做到这一点。
While we are practicing, we must have a special way of feeling and enthusiasm. Without this, there is no way we can practice the dharma, Karmapa emphasized. What is this attitude? We need to have the feeling that we want to improve ourselves, making ourselves better people. We always need to have the thought, “I’m going to work at this; I’m going to do all I can to improve myself.”

什么叫做透过修行让自己变好？是什么意思？是说自己变得更能干了？你在某种技能、技术上变得更精通呢？不是的。“修行，让自己变得更好”，是指，你的心跟佛法更相应了、更靠近了。而且，这时候你修持的精进，它已经成为了一种常态一样了，很自然了。它就像是流水一般地源源不绝，它是没有中断的。前面的水流过去，后面的水就很自然地推着，很自然地成为了一种常态。你的精进修持它会成为一种不停地、源源不绝的一种修持。所以，你比起去年，比起上个月，或者比起昨天，你的修行一天比一天都在进步，而且，都有收获。这样子，你才可能真的做到说：你变成一个更好的人；你变成一个不一样的人。你今年就和去年不一样。同样，明年的你也会和今年不一样。因为你的修持是这样持续的、不停地在做着的。这里谈到修行是这样持续不断地一种精进的。
Improving does not mean increasing our knowledge or skills. “It means bringing our mind closer to the dharma and practicing continuously. We say the current of the river never ceases; just as the earlier water goes by, the later water flows. We need to practice similarly with continuous effort,” said Karmapa. We need to improve day by day, month by month, year by year. If we do that, we can become someone different than before. There can be a difference from the person last week and next week, last year and next year; there can be a change in the way we think.

当然任何人都会有一种懒散的时候，还是想要放松、休息一下，玩乐一下。因为我们还是会累的、需要休息。同样，我们说，修行的时候，或者很多时候，因为太精进了，有时候会感到很疲累。这时候我们的身体、还有我们的心，都应该要稍微放松一下，这其实很重要，也是必须要的。但是，当你在放松、休息的时候，你的心里面还是要有一个注意在，因为一不注意，放松就可能变成一种懈怠了。所以随时，都要有一个提醒；随时，你要保留一种正念，还有不放逸。意思就是，你不能忘记自己是修行人的一个本分，什么该做，什么不该做，你必须要知道。要保留这样一种正念和不放逸的想法。你不要忘记自己就是修行人。本分就是，修行人什么该做，什么不该做。
But no matter who we are, sometimes we feel bored and lethargic, and want to relax and have some fun. Karmapa explained that it is important and necessary to give our body and mind some rest, when we have been working too hard and are exhausted either from work or practice. But he cautioned that we must be careful about this. “That rest can become strong lazy habits. We should never forget the thought that we are dharma practitioners. We should remember the things we should and should not do, and we need someone to teach and remind us of these.”

就是经典中告诉我们要有正念、不放逸。这不是别人要提醒你，是自己要有这样一种觉知的力量，能够提醒你自己。所以，从这样的角度来说，虽然在放松的时候，你的修行也并没有中断。所以，有的时候我们看过去祖师他们的传记。他们白天修行，甚至晚上睡着之后，他们也继续在修行。他们睡着之后，也能够继续修持。（Bamboo：那洛六法之睡梦瑜伽？还是第四世噶玛巴睡梦中会变成大鹏金翅鸟，一口把瘟疫都给吞了？）就是因为他们心中随时都能够保持这样的正念和不放逸。所以睡着之后，他们也能够持续做这样善的修持。
The teachings often emphasize that we need to have carefulness, mindfulness and awareness. Karmapa explained that even while we are resting, we cannot stop practicing. When we look at the liberation stories of past masters, they were able to continue their practice while sleeping. Even sleep can be divided into virtuous and non-virtuous. If we have carefulness and awareness, we can continue with our dharma practice during sleep, he pointed out.

所以，作为一个佛法的修行人，随时，你都要观察自己；随时，都要对自己的心负责。负责的意思是什么？也就是，你是一个佛法的修行人。所以，你要负起责任。就是无论你自己在做任何事情都要是善的，都要是利他的，换句话说，你对于自己在做什么，到底是善还是恶，是自利还是利他，你都要能够分辨清楚。这就是一种负责任的态度，或者说就是一种责任感。这样的一种责任感，无论是你在吃东西的时候；睡觉的时候；或者你在朋友圈，脸书留言、发表言论；或者你在发短片视频、照片；或者和别人聊天、讲话，总之，你在生活中做任何大大小小的事情的时候，都应该要记得自己是一个修行人，你要有这样的一种负责任的态度，这样的一种责任感。
As a dharma practitioner, we need to always have a watchman over our mind to see what is happening. The responsibility is that at all times, we need to recognize and pay attention to what are the virtues to be accomplished and misdeeds to be avoided, and differentiate between self-interest or altruism. “No matter what we do—whether we are eating, lying down, chatting on WeChat or looking at a post on Facebook, or sending others pictures and messages—we need to have that feeling that we are taking responsibility as a dharma practitioner,” His Holiness explained.

这种负责任的态度就是，不要去伤害别人，要利益他人。你要做的就是尽量符合佛法的事情，要能够促进佛教的团结，对佛教弘扬有助益的所有的事情。
In addition to not harming others, we must also think about helping others as much as we can, doing dharma practices, working for harmony in Buddhism, and putting effort into spreading the teachings. “Once we have that,” he added, “we can put effort into these activities.”

■ 融合所有的修行
Combine Various Types of Practice

这个偈颂第二个要点是什么呢？就是所有的修行都要能够融合、贯穿地来修行。一般我们来说，修行有很多种方式，闻、思、修、著作、撰写、辩论等等。我觉得最重要就是你必须要把它们融合、贯穿结合在一起来做，这是最重要的。要懂得融合它们，贯穿它们。
Speaking on the second point of the seventeenth stanza, Karmapa began by mentioning there are numerous different types of practice including listening, contemplation, and meditation, along with teaching, explaining and debating. He stressed that it is important to unify them all into one.

不然，如果我们总是听很多的法，灌顶一个接一个地去受，可能很快我们就觉得无聊了，觉得没有什么意思了。而且很多人听太多，灌顶接受太多，不断地记录说：哪天接受什么灌顶，越写越多，只是这个样子，也很难让你的修行有所进步。
“If we were to spend all our time listening to many teachings and taking one empowerment or transmission after another, it is possible that eventually we would get bored and feel like there’s no point. That alone makes it difficult to improve our practice,” Karmapa pointed out.

举个例子，你在学校里学任何一门学科，老师在讲课的时候，我们就只是听老师讲，自己不去思维，就是你完全不去内化、思维的话，如果是这样的话，只要老师一问你问题，“我刚说的是什么？”你可能完全回答不出来。反正听是听到了，但是不知道听到了什么。如果是这样的一个学生，考试的时候，老师把问题稍微改一改，学生可能就完全不知道该怎么回答。
He explained with an example of education in schools: If the teacher only talks and the students only listen without any thought or attempt to understand it for themselves, later the teacher will ask, “What did I just say, please repeat it,” and the student will be unable to answer. The teacher’s words will go in one ear and out the other. Furthermore, if the questions on an exam are slightly different and have changed a little bit, the students will not be able to answer.

为什么会这样，因为我们根本没有好好地理解过、思考过到底问题是什么。同样，我们听了很多法，上师教给我们很多的教法。如果我们只是耳朵听进去，没有思考的话，就跟教鹦鹉学六字大明咒一样。鹦鹉你教它念六字大明咒，它也会跟我们一样，会念的。但你说鹦鹉它懂六字大明咒什么意思？它应该是讲不出来的。

据说有些鹦鹉大概还知道念的是什么，你说要解释每个字甚深的意思，大概也解释不出来。总之，我们说“闻、思、修”这三个你要把它融合，然后贯穿一起的来修持，是非常重要的。这里我们说“闻、思、修”，还有我们说『闻、思、修』所生的三种智慧，有这两种不同的说法。我们简单地来讲说一下。
“Similarly, when the guru teaches us the dharma, if we only hear with our ears and do not think about it at all, it is like teaching a parrot to recite mani mantras. The parrot can recite the words, but the meaning is beyond their level of understanding,” explained Karmapa. Thus, it is very important that we combine all practices of listening, contemplation, and meditation.

『闻』是什么呢？会说，跟随一位上师听法。上师说出了一些教法，我们耳朵听闻到，耳朵听到，我们说这是听闻到。『闻』的意思。只是听闻到，能够生起智慧吗？没办法的。要能够生起听闻的智慧，不能只是听到这样的内容，而是至少要对于内容有一些些的了解。就算不是全部的了解，没有关系，但至少要有一点点的了解。这样才算是有一点「闻所成慧」。如果你没有一点了解，那不可能是智慧。这是「闻所成慧」的意思。这是第一个『闻』，怎样叫「闻所成慧」。
So what do we mean by listening, contemplating, and meditating and the three types of prajna that arise from them? Hearing the sound of the words spoken by the guru can be considered listening, but listening alone does not produce prajna. “In order to develop the prajna of listening, not only do we have to hear the words, we have to think a little bit about the meaning. Even if you do not get a good understanding, you must be able to at least get a general understanding. Only by doing so, will you have developed the prajna born of listening,” Karmapa explained.

再来『思』，还有“思所成慧”。“思”的意思是说：好，你在听法。你听懂一些也还不够，你只是听完了，你就觉得可以了的话，这是危险的。因为你反而很傲慢，“啊~我听过很多了！”你觉得这样就够了，这是很危险。你可能会觉得傲慢，“啊~我听过好多了！”跟随这个老师听过了，跟随那个听过了，听过好多遍等等，这对于降伏你的心是一点帮助都没有的。你必须进一步地在你稍微听懂一点之上，深入经教阅读，在经教的文字上、道理上，深入去研究，再跟上师作问答。这就叫“思维”。
Merely gaining an understanding of what the lama said is not enough. “If you leave it as something you just heard and understood, it is actually very dangerous,” he warned. When we think that we have read and studied so much, there is a danger of becoming proud. “It does not help to tame us, so we need to take whatever understanding we have gained, and continue to study. Ask the teacher questions, and use both scripture and logic to investigate it. What is it like? What is it not like? This is called contemplation,” said Karmapa.

那什么叫「思所成慧」——思维生起智慧呢？是当你经过自己的分析和观察之后，你才知道，之前上师讲的意思是这个，你完全同意了，完全相信了上师的内容。这时候你的心中具有了一种信念，真的相信了上师所说的内容。这时候就生起了思维的智慧。

这是一种很坚定的信念，它的意思是什么？你不再需要去模仿或者跟随其他人的说法，或者社会的价值观你不需要去跟随。而是你可以很笃定地依据你自己的思维、还有判断而得到的那些信念，你可以知道透过什么样的修行， 可以消除自心上的某个问题，还有增长什么功德你都知道。而且你也很清楚地知道，如果不这样修的话，什么样的功德就没有办法升起等等。很清楚地知道怎么做得到什么，不做就得不到什么，这个就叫做一个很坚定的信念。当你具备了这样一种坚定的信念的时候，就叫做你具备了「思所成慧」。
After we have contemplated and developed some certainty in our mind that it is as our guru had taught, that is the prajna of contemplation. That stable certainty is very important. It helps us to not merely follow whatever other people or society says. We need to have this definite certainty that if we do this practice, we will give up these faults and develop these qualities, and that if we do not do practice, there will be no chance to develop these qualities. Having this certainty will allow us to develop the prajna of contemplation, he explained.

再来第三个就是『修』。第一个，你听闻了上师的教言；第二个，你不断地思维、观察，你内心里有很坚定的信念，你也不能就不管了，我有了就够了，不行。然后，你要日夜不停地让你的心，不停、不断地让你的心熟悉、习惯这样的一个确信跟信念，和你的心完全地合一。能够完全地接受它，完全地熟悉它，合二为一，这个就是『修』。这样一个不停、不停地去熟悉跟习惯你的确信，这个就叫做『修』。所以『修』就叫做“熟悉”跟“习惯”。
His Holiness then continued with the explanation on meditation. When we have developed certainty, in addition to having examined what the guru taught, we have the decisive feeling that “this is really it.” This decisiveness is not something that we leave as it is. Day and night, we need to mix our mind with the dharma so they become unified. Doing this over and over again is meditation.

『修』可以分为「观察修」和「安住修」两种。「观察修」和「安住修」这部分就先不细说，总之，「修所成慧」是什么呢？当你的心跟对佛法的确信完全地合二为一了，完全地熟悉了，你不需要刻意地再去想它、再去习惯它，而是完全地合一了，完全地通晓了，这时候就叫做生起了「修所成慧」。
Meditation is not thinking about something, but is actually habituation. There are two types, analytic and resting meditation. “When you have repeatedly tried to make your mind and dharma the same, then one day, you don’t really need to try too hard. Naturally, your mind and the dharma will be mixed into one. That is called the prajna born of meditation,” said Karmapa.

这样子你看，『闻、思、修』三个里面看完之后你了解到，第一个你是需要依靠别人得到的。你需要依靠一位上师他的教授，你需要依靠他才能听闻，生起「闻所成慧」。但是，除了第一个之外，“思维”跟“修持”你都得靠自己，换句话说，这是什么意思呢？就是你这个修行，说实在的“修的好不好”这个真的是，大部分责任还是在你自己身上。三分之一是上师，因为『闻』嘛，在上师身上。但三分之二还是靠自己，“思”跟“修”是在自己。那个部分是上师没有办法代你做到的。所以，如果“修行”把它分为三个部分，三分之一的确需要依靠上师的教导，但三分之二是要靠你自己。
Thus among these three, listening, contemplation, and meditation, the first requires us to rely on someone else. But the other two are both something we must do ourselves. He pointed out that in terms of our practice going well or not, one-third depends upon the guru, and the rest upon ourselves. “Listening depends on the guru, but whether or not we contemplate or meditate is up to you. If the lama does the meditation in your place, it doesn’t help at all, right?”

■ 日常生活中的『闻、思、修』
Listening, Contemplation, and Meditation in Daily Life

『闻、思、修』的确是佛法中的一个名相、一个用词，但其实它是我们生活当中，你平时都在做的，或者说，当你要去了解任何一个事情，你要去熟悉任何一件事情，你都必须要经过这样的三个过程跟阶段。 举个例子，譬如说，在印度一些人，或者喜马拉雅地区的一些人，很多藏族人会想要到美国或者欧洲，到美国好了，觉得美国这个地方很大，而且是一个强国，也听说那边生活条件不错。如果到了那边的话，工作条件会很好的，可能打工会赚到很多钱。你从很多的朋友，还有很多认识的人，你就听到很多有关美国的资讯。
“Generally,” said Karmapa, “these three words may seem like dharma jargon, but we can think about them in terms of daily situations.” For example, when many people first hear about America, and how wealthy, powerful, and developed it is, they think about the opportunities there and how they could earn a lot of money. Hearing this from our friends and acquaintances, that is listening.

你听了很多很多他们这样的说法之后，你就开始有兴趣了，就开始很关注美国。然后只要有书，你就 会去看，youtube里面任何介绍美国的，短片你有可能会去看。或者有关任何美国的电影，你可能都会想去看它，慢慢你就会对美国有更多的认识。但是，仅仅是看了美国的书，或者短片、电影，你就可以说“你认识了美国”了吗？很难！
Then, we get interested and read books or watch videos and Hollywood movies in order to gain a certain degree of knowledge about America. But can we actually experience what America is like just from that? It is unlikely.

真的要认识美国，方法其实只有一个，就是你真的要到那边去；而且，你可能要住上个几年；而且，你可能真的要在那边工作个几年，那么，你才有可能说“认识美国”。 你才能验证说，别人跟你说的到底是不是真的。（Bamboo：通常“名声”和“事实”都是相反的。就跟墨西哥，中国和台湾的媒体一个劲说的毒贩，Bamboo待了两年都没见到过，连吸毒的都几乎见不到，跟美国街头遍地吸毒的完全相反。墨西哥因为穷人多，都忙着挣钱，哪有钱和功夫吸毒呢！）

但是，是不是真的住到了美国就能够认识美国？但有时也不一定，像我认识有些在美国待了十几年的人，他们也不会说英文，他们跟社会也没什么交际跟互动。所以到了一个社会，你如果没有用心去经验，只是你身体在那个地方，也不一定你真正对那边有认识。重点是，你要生活在那个社会里面，你要去体验跟经验，这是很重要的。
“To really know what America is like, you first must go to America and spend a few years there working; then you’ll understand. But even that is not certain. I have acquaintances who have spent several decades in America who still can’t speak English and do not have much contact with society. Having your body there does not mean you have the experience of it,” explained Karmapa.

所以，就像是美国这样的一个例子，你首先听闻到什么是美国；你要去思维它，透过读书、找资讯思维它到底是什么；最后你到了那边，真的去经验到，这就是修持。你对美国的『闻、思、修』。
First, we hear about there being a country called America. Then, we think about it and take interest in it. Finally, we go there and experience it. This is the same as listening, contemplation, and meditation, he pointed out.

我也不是鼓励你们要到美国去，请不要误会我的这段说话。不然，僧众们，你们听完就说“好，去美国。”这样就不对了。

如果再举一个其他的例子，像西方很多人完全没有吃过豆腐，就是豆制品的豆腐。蛮多欧美人士是没有吃过豆腐，你要跟它介绍什么样的豆腐的时候，他们可能会“有这样一个东西吗？”如果他们有兴趣的话，他可能就会网路上搜寻，然后去看，它是个什么东西， 怎么制作，成分是什么。然后，真的有一天，他就到了这样一个中餐厅，就叫了一个豆腐的餐点，点了、吃了才知道原来是这样一种味道。才去验证了别人说的、看到的资讯，终于自己有了对豆腐的认识跟经验。这也就是一种『闻、思、修』的过程。
His Holiness gave another analogy: Many people have never eaten tofu. They hear about it and become interested, so they look it up. Only when they go to a Chinese restaurant and order a tofu dish can they have the experience of what tofu tastes like.

Bamboo评论:在墨西哥基本吃不到豆腐，除非去中国超市买一点点贵得要死，又难吃的豆制品。墨西哥的黄豆也跟中国的不一样，不知道能不能磨成豆腐。

虽然有很多华人跑墨西哥来开什么超市、餐馆之类的。但Bamboo看墨西哥城的，大部分都倒闭了，除非是王公公或小蛤蟆精麾下中国人诈骗团伙开的那几家。

事实上，华人要在墨西哥自主创业基本是不可能的。一来，墨西哥税收高达20%；二来，你还要面对小蛤蟆精的炒房团用大量免费或廉价住宿养着的中国人、马来西亚华人和南美移民、以及藏族诈骗团伙这股势力的不断整蛊。你不归顺他们就整得你倒闭和待不下去。

要知道各国那些外国移民或底层民众突然成了国内首屈一指的大富豪，可以说基本上都是蛤蟆精挑选的面首。进而用这些暴发户来扶植和左右各国政治人物。这就是这盘30年大棋的精髓。所以，现在中国人都想出国，事实上，出国投资你可能钞票消失的更快。当然投些可有可无的小资本是可以的。

所以『闻、思、修』你不管给它什么名称，你都懂的『闻、思、修』是什么。讲回来，『闻、思、修』其实是什么呢？它只是和佛法结了个缘，“思维”你只是动动脑子，只是在脑子里，还没有入心。对于佛法的概念，只是思维。那什么是修行？前面这些过程广义来说你可以说都是修行，但真正严格来说，“修行”才是真正实际的经验。它指的是什么呢？也就是佛法真的进入到你的心里了、入心了，也就是你在自己的心上应用这个佛法，也就是你真正在心上体会到佛法的时候，这就是所谓的“修”。在这个之前，第一个你只是听到，那就只是跟佛法结了个缘，这个阶段。 第二个，你脑子里对佛法有了概念；到了第三个阶段，你才真的是应用、体会到了佛法。那怎么样能够让佛法入你的心、体会到佛法呢？那就是“修”——应用、实践它。
No matter what we do or how we gain experience in life, it is exactly the same as listening, contemplation, and meditation. “Listening basically means you have made a connection between yourself and dharma. Contemplating is thinking in your head about what dharma is like. In the end, whether the dharma is incorporated into our mind depends upon our meditation. We need to actually instill the dharma into our heart and mind and gain experience,”

要讲到实践、应用、修，可能有的人就会误会。画面是，你坐在一个蒲团上，你很放松，观你的出入息、禅修~不一定的。而是所有在你的心上应用佛法，任何时候，你能够在你的心上应用佛法，你能够得到验证、体会的时候，都可以说是修行。
Karmapa highlighted. Meditation does not only mean sitting on a cushion and breathing in and out. It is the system for developing the experience of incorporating the dharma into our mind.

所以不能只停留在“听法”，“听法”之后还要“思维”，如果听了之后不思维，没有用的。听了再久，都没有用。所以一定要去思维。这是第二个阶段。 “思维’之后，还要实践、去应用，这就是「修行」。所以『闻、思、修』这三者是需要并进的，需要结合起来的。如果只做一个，不做其他的话，这样是不行的，它是不会有效果的，不会带来利益的。所以三者需要同时修持，或者说需要完整地修持是很重要的。这样的修才会起到效用， 才会真的让你变得更好，成为一个不一样的人。
Therefore, once we have listened to the dharma, we must think about it. If we do not do so, we can listen to the dharma for the rest of our life, but without benefit. His Holiness reminded us that after thinking about it, we need to practice and gain experience. There is no benefit to doing one while not doing another. He emphasized that we need to be able to combine these into a single whole, and only then is there hope we can become someone different.

■ 佛陀和噶玛巴是如何修持的
The Buddhas and the Karmapas

不然，如果只是『闻、思』，不实际应用的话，对修行没有用的。所以，所有的修行『闻、思、修』需要结合、缺一不可地来修。同样地，六度——六波罗密的修行也是一样的，缺一不可的。因为我们要成佛嘛，佛果是什么呢？佛是一个任运的、很 自在地利益他人的，这样的一个佛。除了佛之外，菩萨还是需要刻意地、用力地去利他。佛因为断证的功德都具备了，所以佛的利他是任运的、不需要刻意地、自然而然地做到。如果我们要成佛，达成任运利他的佛果，我们的修行就必须要多方面的、很全面地去修行、努力去做到的。
Not only must listening, contemplation, and meditation not be divorced from each other, we also need to have all the practices, including the six transcendences. “This is in order to achieve buddhahood, where benefiting others is effortless and spontaneous. Bodhisattvas can only benefit others if they put in effort, but the buddhas have the complete qualities of abandonment and realization. If we want to come to that level, then we need to improve in all aspects,” Karmapa explained.

其实你看佛陀的修行是怎么样的过程，我们从《本生传》当中你就可以看到，佛陀都有修。他有修「布施」的本生内容、有修「持戒」的、「忍辱」的、「精进」的、「禅定」的、「智慧」的本生故事都有。总之，《本生故事》说的是佛陀成佛之前生生世世很多故事。你看他在每一生世当中，所有的修行他几乎都有做。就算是佛陀证悟成佛的这一生一世，他是印度的一个王子，他也学习了各种的知识、各种的技艺、各种的明术，之后他离开了王族的生活，走出皇宫，成为一个乞食的出家人，持守戒律，六年苦行，在菩提树下证悟成佛。之后还是以出家人的身份持戒、说法、布施， 对提婆达多还是修「忍辱」，还在树下修「禅定」，「布施」「持戒」「忍辱」等他都在修持。
In the Jataka tales, when the Buddha appeared as a bodhisattva, he practiced generosity, discipline, patience, diligence, dhyana, prajna, and so forth. Even in the life when he awoke to Buddhahood, he studied at a high level. He left the luxurious royal lifestyle for the life of a monastic. Then, he spent six years practicing austerities and then practiced dhyana meditation to awaken. He was generous in giving the dharma widely to others. He was also patient with the harm caused by Devadatta and so forth. This demonstrated that the Buddha practiced all six paramitas within that lifetime.

同样我们看历代的法王，他们每一世、每一位的生平都非常地丰富、非常地精彩，法王米觉多杰来说，虽然他年纪很轻就圆寂了，我们现在在听课的很多人也都快40岁了，我们觉得48岁并不是太老，但你看米觉多杰只活到了48岁， 但是，他的一生是这么的精彩，他的故事是真么的殊胜，真的是让人听到了非常地欢喜，非常地鼓舞人心。完全不是这样一个很枯燥、很死板、非常地沉重的一生。非常的精彩、非常的欢喜的(Bamboo：有啥欢喜的？)， 我们去看他的生平传记，看他的记载，他如何听法的时候，会觉得米觉多杰是不是一生都在听法、求法；再去看他的传记里面，他记载他怎么著作的，你会觉得他一生都在写作一样，不然他怎么可能写出那么多的著作，那么多的作品？（Bamboo：王沪宁们署他名写的。） 同样，你再去看他的传记，他里面一些记载，你看他到过好多地方，那时候你又会想：他怎么还有时间去做其他的事情啊？
His Holiness then compared the similarities between the Buddha and the various incarnations of the Gyalwang Karmapa. He said, “Mikyö Dorje himself only lived to the age of 48, but he was able to do many things that amaze and inspire us. For example, when we read his liberation story, if we look at how he listened to the dharma from others, it seems as if he must have spent his entire life only listening to dharma teachings. If we look at his writings, it seems as if he must have spent all day writing. If we look at his travels to different areas, it seems as if he must have had little time to do anything else.”

他时间应该都没有了，因为他不停地到各个地方去弘法。

他一天当中你看他，要见多少人；开多少会议；写多少著作，当然我们不可能知道的那么细，《传记》只是很粗略地有个记载，48年的一生就那么一本传记，不可能写得非常地细。可以说是很粗略地一个传记，都已经让人觉得很不可思议了（Bamboo：都已经让人看出根本不可能了）。
In any case, Karmapa added, we cannot know exactly how many people he met every day, how many meetings there were, or how much time he spent writing, but looking at his activities generally, what we see when we read his liberation stories is amazing.

Bamboo评论：这好像说的就“达赖”嘛，Bamboo以前看他的行程，都是飞来飞去，不停地演讲。讲完立刻飞第二个地方讲，还要见各种人。 Bamboo觉得他根本没有时间去思考任何佛法的东西，更不要说还有精力写了。所以他讲的佛法课程哪来的？当然是抄大宝的。著作当然也一样，除了他年轻时候写的那本自传。

就好像创古老妖，中文大字不识一个，《琉璃水注》里还讲解中文的《药师经》，而且还只有中文版的，英文和藏文版都无。 大宝2007年三天的药师法门课程的视频和三十多页的仪轨法本倒是都被删除的一干二净。

所以现在要勾结政权拼命打Bamboo嘛，要不然Bamboo的网站在，把大宝讲过、写过的记录的那么清楚，他们这帮人还怎么继续出来讲呢？没像样的东西好讲了嘛，出来就只能挥挥手、握握手。总不能跟嘉察这次出来一样，学桑杰年巴，天天口传。看来，现在的达赖老同志说不定还是真的，不过换了那么多藏人难民的器官，真的假的也很难说清楚了，搞不好连脑子都换过了。

所以，你看法王米觉多杰他再苦再累，他还是一如既往地为了佛教、为了众生，带着这样一个清净的发心，无怨无悔地、毫不懈怠地勇往直前。他为了利益众生，也不是只用单一的，只是说法的方式去利益众生，他会透过说法、讲说、辩论、著作、听闻、思维、修持、知识、戒律、德行全方位地多样方式来利益众生，（Bamboo：突然发现这些大德们都一个模子里批量制造出来的。）这是我们应该要效法和学习的。就像是一句话说，“过去祖师传记，后世弟子修持”这句话说的一样，我们应该要好好地仿效祖师的行谊。
With pure and excellent intentions, Mikyö Dorje disregarded many hardships and obstacles to work for the sake of the teachings and beings. Without any resentment or complaining, without resting, he continued doing many activities, and this was not only teaching dharma; it also included teaching, debate, and writing; listening, contemplation, and meditation. He maintained innumerable large and vast activities. Karmapa expressed the need for us to look up to him as a model.

我们要学会打开自己的思维和事业，所以我们在听到、看到上师的传记的时候，我们应该要打开自己的一些思维和视野，让我们的心更清净一些、更有热诚一些。而且，你还要好好地动动你的脑筋，想一想我们现在这个时代，是不是有更好地自己的一些思维，还有视野，让我们的心更清净一些。 更有热诚一些。而且你还要好好动动你的脑筋，想想我们现在这样一个时代，是不是有更好的一些方法去弘扬佛法，利益众生。
As it is said, “The liberation stories of the past masters is the practice of their followers.” We get a little courage for ourselves when we see these stories, explained Karmapa. Seeing their hard work and sacrifice, we should do what we can to open our minds a bit. It would be really disappointing if we let their efforts go to waste.

说实在的，以前没看到、没读到米觉多杰传记之前，身、口、意没有这样去想过、去做过，现在我们要试试看，自己的身体上、语言上、发心上有没有一个更好的方法，去利益众生、弘扬佛法。我们不要愧对、浪费了过去祖师的恩德，这是非常重要的。
“We need to purify our intentions, come up with new ideas, and contemplate how we can do even more for the teachings and sentient beings. We haven’t really begun to look at that. At least we need to see what we are like, so as not to waste the kindness and efforts of the great masters of the past. Striving for this is very important,” His Holiness emphasized at the end of Day Nine’s teaching.

好的，今天大概就讲到这里。最后我们做回向。