法王新闻 | 2007年12月
地點：印度 菩提迦耶 德噶寺
報導：Jo Gibson / 陳玲瓏
The Gyalwang Karmapa kindly gave the following interview at Tergar Monastery on 13th December, at the 25th Great Monlam Aspiration of the Glorious Unequaled Kagyu Sangha (Pal Nyammay Kagyupay Sangha Monlam Chenmo).
Q : Your Holiness, please could you explain the meaning of the word monlam?
GK : From the perspective of mind, the meaning of monlam can be explained in several ways. From the perspective of the individual it means having the profound wish [or aspiration] to bring happiness and well-being to others and simultaneously enhance our own root of virtue, dedicating that merit for the benefit of all sentient beings. That type of [wish-fulfilling] dream is monlam.
Q : What is its importance?
GK : Generally speaking, all major developments in human culture have come about as the result of hope and a clear vision. From the Buddhist point of view, our ultimate goal is to attain parinirvana; in this process, the role of aspiration is fundamental and threefold. At the beginning it is like the seed, in the middle it is like water and manure, and at the end it is the fruit. Without an aspiration the seed of Buddhahood will not germinate.
Q : Are there any special features of this year’s Monlam?
GK : Because we are celebrating the 25th anniversary of Kagyu Monlam this year, we are offering free medical treatment to help local people. In addition, because the Kagyu Monlam has become an international event, which aims to bring the peoples of the world together, this year the Monlam, recitation texts are available in five languages: Tibetan, Hindi, English, Chinese and Korean. I consider these two the most important special features.
Q : Sanskrit prayers are being used for the first time this Monlam. Please could you expand on this?
法王：梵文佛教典籍是藏傳佛教的根據。因此，在過去，西藏佛教學者認為梵文非常重要，除了學習梵文之外，他們也研習梵文佛教典籍。但是，大約三百五 十年前，第五世達賴喇嘛時期，印度和西藏之間的聯繫中斷。從此以後，維持梵文知識水準變得相當困難，正確、清純的發音等也隨著失落。今天我們身在印度，西 藏人再度開始學習及研究梵文典籍，並有機會和印度學者研討。這項發展對印度和西藏的關係非常重要，我覺得維持這項關係是非常重要的。因此，我們持誦梵文祈 請文以祈願這項關係永世不斷。此外，以梵文持誦祈請文，讓我們超越時空而感受佛陀時代佛法的德輝。我祈願我們能達到這目的。
GK : Our Tibetan dharma is based on the Sanskrit canon. So, in times past, Tibetan Buddhist scholars considered Sanskrit to be very important; they studied the language and also studied Buddhist scriptures in the original Sanskrit. But,from the time of the Fifth Dalai Lama, about three hundred and fifty years ago, the ties between India and Tibet were broken. Afterwards, it became difficult to maintain the standard of our knowledge of Sanskrit and so things such as pure pronunciation were lost. However, now that we are in India, Tibetans have begun to study and research texts in Sanskrit once more, and are involved in discussion with Indian Sanskrit scholars too. This development is very important for the Indo-Tibetan relationship and, I feel, it is essential that it be maintained. Thus, we are reciting prayers in Sanskrit so that the relationship may continue forever. Furthermore, by reciting in Sanskrit, we can transcend time, generating a feeling of closeness with the Buddhism of the time of Lord Buddha. It is my aspiration that we can achieve this.
Q : This year monks and nuns have received special training in codes of conduct.What was the purpose?
GK : In the twenty-first century there are many external distractions, so we need a way to remain stable. If we are carried away by these distractions we will lose our self-restraint. In order to instill proper conduct and to bring well-being and peace of mind, we have this Monlam. Using ancient methods from the Vinaya, we are training the sangha members because they are the principal participants in the Monlam.
This code of conduct, based on ancient Buddhist traditions, is not intended to serve the interests of one religious tradition alone, but to bring stability and happiness to society at large. Recently, the misconduct of some members of the sangha, both inside and outside Tibet, has become a threat to the security and well-being of society. Thus, we have done this as a service to humanity.
Q : How does the Kagyu Monlam help the well-being of sentient beings and world peace?
法王：幾年來，噶舉大祈願法會已成為大眾聚集的盛會，因此力量非常強大。如果我們能以自身行為感動他人，逐漸地，藉由這樣的聚會，我們將能利益整個 人類社會。例如，如果我們能使一位壞人轉變為好人，那麼我們就成功地使壞人的數量減低一位，而對世界和平有所幫助。法會自己本身絕對沒有改變世界的力量， 但是我們可以利用祈願法會散播一切眾生都有權利享受這世界的訊息，把慈悲的訊息散佈到整個世界。
GK : Over the years, Kagyu Monlam has become a great assembly of people, and as such, it is very powerful. If we can win people over by our example, then, gradually, through this assembly, we will benefit the whole of human society. For example, if we can change one bad person into a good person, we will have been successful in reducing the number of bad people in the world by one, and thus will have helped world peace. There is no way that Kagyu Monlam on its own has the power to bring peace to all sentient beings, but we can use the Monlam as a way of broadcasting the message that the world is something that all sentient beings have the right to enjoy, a message of loving kindness, compassion and peace to the whole world.
Q : The Akshobhya Ritual plays an important part in this year’s Monlam. Is there any reason why this was chosen?
GK : When looking at the reason for the Akshobhya Ritual, we need to consider three different karmas.
First, from time immemorial, there have been hunters and fishermen but nowadays they operate on such a vast scale that a whole species can be almost wiped out in a day. Although the world has the favorable conditions necessary to last for a long time, because of the extensive use of advanced technology, our power to accumulate karma has multiplied so much that we are now in the process of destroying the world itself.
The second karma to consider is the antidote. In order to counteract this powerful karma we need a stronger counter-measure. There are many methods, both known and unknown. However, the Lord Buddha taught that the Akshobhya Ritual is the most powerful for purifying strong karma; therefore Lord Akshobhya is the power and the activity.
The third karma is this. For a powerful karma there must be a powerful antidote. But, like a piece of wood and an axe, there has to be a link, a connecting factor; simply having the two together has no effect. There has to be someone to make the necessary karmic connection between the two.
由於有這麼多人在祈願法會做廣大的祈願，這種力量非常強大。這主要是因為參與者來自岡倉噶舉傳承，和噶瑪巴有深切的因緣，而噶瑪巴受金剛不動佛的加持，是 不動佛部的一員。某位特定的佛，例如釋迦牟尼佛，可能無法調伏某一些眾生，但是沒有一個眾生不被一切諸佛所調伏。噶瑪巴是諸佛事業的總集和體現，不是嗎？ 這就是這項修法的理由。我的祈願是每個人都得到不動佛的三種成就：力量、慈悲和加持。
Because so many people at the Kagyu Monlam have made vast aspirations, there is great power. Primarily the participants are from Khamtsang Kagyu and have a very strong connection with the Karmapa, and Karmapa is a being who has been blessed by Vajra Akshobhya and therefore is a member of Akshobyha’s family. It is possible that one particular Buddha such as Lord Shakyamuni might be unable to tame a given individual, but there is no individual who cannot be tamed by one of the Buddhas. The Karmapa is the embodiment of the activity of all the Buddhas, is he not? So that is the reason for having this ritual; it is my aspiration that everyone will receive the threefold siddhis of Akshobyha’s power, compassion and blessing.