The Four Noble Truths-2

                      Sarnath

Renunciation

We should not think of the idea of renunciation to be the need to escape samsara and run away from it. What is it then? In this world, whether we are politicians, tradesmen, householders, followers of religions with our views and tenets, or however we might think, there are diverse ways of performing activities in a human’s life. Nevertheless, whatever kind of task we carry out, we should always do it according to our ability.

If we think carefully on this matter at an appropriate level, we can understand it. Based on this reflection, we have methods which will enable us to decrease the suffering of both body and mind. Generally speaking, whatever work we do, we encounter hardships because we place very great attachment, hopes and aims on our tasks. When we are working, if we are not able to attain these predetermined hopes and aims, additional suffering is generated. If we carry out an activity adequately, with appropriate hopes and aims, and without great attachment, that many hardships will not be able to arise in us. This we know based on our own experience, and it is also taught within our religion.

For example: Within Buddhism, there are many types of Dharma practitioners. “Because I am a Buddhist practitioner, I must be different than others”; with this kind of motivation in mind one thinks that great goals must be achieved. To practice, to study the views and tenets and to meditate based on such hopes, we will not be able to fulfill our wishes. If we have great hopes, our practice will be weak, and if we are not moderate with our hopes and wishes, our mind will become unhappy. Instead of gaining benefit through Dharma, a lot of harm will be caused. Everyone has that experience- As shown in the previous example, regardless of the activity we do, if we work according to our ability, I have confidence that hardships will decrease. For that reason, it is important to believe in oneself(i.e. to be self-confident), and it is difficult to believe in others. Just as we initially have confidence, affection and kindness for ourselves, it is also good to be able to lead that loving mind on the sublime path. Everyone has a caring mind. However, even if we understand what is necessary to benefit and treat ourselves affectionately, it is a mistake if we do not apply it properly. It is crucial that a sincere wish and its application go hand in hand.

The particular quality of human beings that distinguishes them from other beings like animals, is the ability to accomplish activities that generate vast and extraordinary benefits. Even when considering evil actions, a single person has the ability to destroy the whole world. Due to that we should not use that human power in a perverted way, but use it properly. If, on a daily basis and for as long as they are present, we are able to transform ill-will, hypocrisy and a mind that deceives others into their opposites – a good mind, an altruistic mind and the ability to accomplish sincere proper altruistic activities – there will be a decrease in wars, hardships and suffering in this world. When we are able to experience that directly, joy and happiness will become abundant, they will flourish and expand. There are many different human kinds and attitudes. Yet, whatever our task is, if we have very strong clinging and immense aims and hopes, unless we work according to our ability, we will encounter many difficulties. Having recognized that and having worked appropriately, if the application (or practice) is also done in a convenient manner, the benefit will be that we will experience a decrease in hardships. We are all able to walk on such a path. If we try we will certainly be able to follow it. For that reason, if we continually work according to our ability then the task is going to flourish. Why is that? It is because there is also great benefit in accomplishing individual wishes. However, this is not the case when we hold on to an immense goal. When we work enormously hard it is difficult to attain our goal. If we initially have this adequate motivation, the great benefit will be that our activities themselves will also increase and expand. This is connected to renunciation. Considering the understanding and recognition of the nature of samsara, once we undertake a task, suffering is going to decrease, but if we do not know the nature of samsara well and work too much, there will be many hardships. Therefore, we should first analyze without mistake the nature of samsara through reasoning. Once we understand this well, any spiritual and worldly action we perform can match with our ability. That is the essential meaning to be understood.

Next, in this second point, while our spiritual conditions ripen, I will explain the so-called mind of enlightenment.

The mind of enlightenment, bodhicitta, is commonly known as “altruism.” To give rise to a good mind that benefits others, first we need to first benefit ourselves and if we are able to improve ourselves, we will be able to benefit others. Nevertheless, if we cannot benefit ourselves from the beginning, we will not be able to benefit others. This being so, one may ask: “what did the Buddha say about Bodhicitta in the context of those two stages?”

[The Buddha] said that you will not eliminate all your mental sufferings nor attain genuine joy and happiness if you do not rely on bodhicitta, a mind that benefits others. It is not easy for an altruistic mind to be born. No one benefits through “oral compassion” (i.e. talking about compassion, but not acting). Bodhicitta and genuine love do not mean to occasionally help helpless people we encounter. The defining characteristic of an enlightened mind is to abandon the attachment we have for ourselves. As long as there is this feeling of attachment and love for ourselves, we must also be able to give it to others, even to our enemies. In order to be accustomed to that, we should familiarize ourselves with and train a lot in using this altruistic mind. There are many stories about the ability to sincerely and truly take the suffering of others upon oneself and to be able to give to others one’s own happiness. Because this is very important, I am going to discuss here the purpose of this great strength of mind.

This world is not the only one and sentient beings are limitless. To be able to eradicate all their sufferings and to bring them complete happiness, the right motivation and the right practices are needed. In this regard, one should have neither temporary nor permanent hopes. If one truly wants to help, one should not wish to attain good results in the future as a retribution for these acts. In the context of differentiating bodhicitta, the altruistic mind, I am going to speak about two things: loving-kindness and compassion.

The loving mind is the feeling we have when we wish all sentient beings to attain not only happiness, but happiness together with its causes. This is loving kindness. The compassionate mind is the very strong feeling we have when we wish all sentient beings to be free from their physical and mental sufferings together with their causes. This is compassion.

Sometimes such feelings exist, sometimes they do not, but they always should. Generally, within the great vehicle, it is said that all sentient beings have been our parents, and because of that there is great kindness. Therefore the way to generate the enlightened mind is taught first. However, independently of the fact that all sentient beings have been our parents or not, in the main practice of bodhicitta it is very important to be in a certain state of mind which holds that others are more precious than ourselves. Well then, how should one practice the mind of enlightenment? There are two stages. The first is the motivation by which one thinks:” I will free every sentient being from suffering and establish them in the state of complete happiness.” This is called, “smon pa’i sems”, bodhicitta of aspiration. Through this alone there is no ultimate benefit and one is not free from suffering. One needs to actually apply it in order to attain happiness. The thought:”I will practice this,” is called “jt’tg pa’i sems” – bodhicitta of application. Therefore, one should train in the loving and compassionate minds. It is a practice of the great vehicle and it is very important! According to us Buddhists, if such a basis is missing, there is no chance to study the highest views and tenets. At the time of practicing these Buddhist views and tenets, we should follow a sequence. If it is a clear one, then there is an opportunity to achieve the highest result in a short time. If this is not the case and if we are not able to follow a real order and practice irregularly, we will not achieve our aims and the result will not happen.

In our daily lives we need to think as follows. For example: The so-called “I.” Generally speaking, as soon as we come into contact with something pleasant, attachment always arises. When we see an undesirable object, aversion arises. If we do not examine those feelings, they will remain. Moreover, when we see a stranger we have a neutral feeling. This is our unexamined, usual and common worldly feeling. This discussion does not only concern Buddhist scholars and practitioners, but it will benefit anyone who has great suffering, unhappiness and many hardships in his or her mind. What makes the mind unhappy? There are two types of discursive thoughts, attachment and aversion. Generally it is said in Buddhism that there are many discursive thoughts and amongst them, attachment and aversion, which both cause great difficulties, are considered to be the root of them all. To give an example: The root cause of calling a person we do not like “an enemy” and a person we like “a friend”, is ego-clinging. The “I” is very precious to us. When we do not agree with someone, we call him an enemy while when we agree, we call him a friend. All difficulties come based on those two concepts of enemy and friend. Also, if an unhappy person meets a happy one, both might become enemies. If an enemy meets my friend, the enemy of that friend might become my enemy as well, and there will be great suffering. Moreover, if it is his friend, he also might become an enemy. Enemies and friends will never be fundamentally exhausted. When we investigate, we find that the root cause of these concepts of friends and enemies is the so-called “I.” It is therefore difficult to completely eliminate enemies of the outside world.

An Indian scholar said the following:”I need to wander around in the world but when all those stones and thorns pierce my soles, I feel great pain. Because of that, to talk around easily, should I cover the whole earth with leather? There is not enough leather in the world for me to carry! Then, what would be the best method? If I carry two small pieces of leather on both of m soles, it would be similar to covering the whole world with leather.”

What does this mean? It means that we cannot deal with all the enemies and friends of the entire world. In that case, what is the use of fighting with all our enemies and pleasing all our friends? If we overcome the grasping towards enemies and friends which is based on our individual minds, it is said that our mind will be happy.

四聖諦開示(一)

鹿野苑

【苦諦】

　　談到痛苦，這是我們眾生普遍能夠感受到的。有一種可被感受到的粗大（顯著）痛苦，此外，還有一種在普遍眾生的明確感知之中，難以感受到的細微苦。對於痛苦，我們同樣可透過經驗與思考，了知其有粗細二類。談到粗大的苦時，我們一般是在身體遭逢嚴重疾病時，能夠理解「這是痛苦」；心裡面感到困頓、不悅時，我們也能夠感受得到。另外，當無法得到自己所想要的東西時，心裡面會有種強烈的憂苦。而不需要的、不想面對的事物落到了自己頭上時，也會帶來痛苦。凡此種種，都被稱為粗大的苦。怎麼說呢？因為它不需要我們多費心思，一旦遭逢此類苦，當下就能認識到「它是痛苦」，所以稱之為粗苦。

　　普遍來說，雖然我們都有著所謂的細微苦，但用現在這種粗大的感官卻無法察覺到它。怎麼說呢？色、受、想、行、識總和為五蘊，一般而言，我們一切有情都有五蘊。不管我們生在世上任何處所，五蘊都自然成為造就我們粗大痛苦的來源。現在我們談的全都是粗苦，而這所有粗苦的來源、根本，是一開始就存在的。若缺乏本來存在的苦因，則無法生出粗大的苦。因此，才說「有個造就粗大痛苦的根源」，也就是「細微苦」。

　　那麼，若問：「何時才能見到這細微苦呢？」答案是：我們現在藉由許多學習，而使感知愈發正確、愈發清晰，屆時，感知就不再像現在這樣粗猛。能夠辨別「如此即能見到（細微苦），如此則無法見到」的一種衡量標準，是存在的。這就是當我們透過學習而令心得以進步，有朝一日，當真正的進步發生時，就再也不是現在這個粗猛的心了。

　　當內心是明晰、寬坦的，便能夠在經驗的前提下，體會到「心上的所有粗分痛苦，其產生的基礎，也就是所謂的細微苦，原來是如此如此的…」。所以，為了認識細微苦，首先必須將心鍛鍊一番。我等本師（釋迦牟尼佛）在最初說法時，是如何開始宣說的呢？他說：「應知苦！」這是根本。大家肯定都不希望痛苦，沒有一個有情是希求痛苦的。若是如此，那麼我們一開始所需要的目標是什麼呢？佛陀提到了，一開始最重要的是，必須想到：痛苦並非我們所欲，同時也非真實的。在這基礎之上，應該想著：這樣的苦是我所不願的，應該要斷除此苦。假設在興起如此的想法、生起想要斷苦之心的當下，問道：「（除此之外，）可有斷苦的特別方法嗎？」答案是否定的。教法中提到，如果不認為苦必須斷，或對此沒有希求心，那麼你就應該正確地以理分析「此苦最初從何而來」，並認識「造成該苦的來源或根本」，這乃是要點。

The Four Noble Truths-1

The Buddha teaching the Four Noble Truths

A Concise Introduction to The Four Noble Truths

 Explained in Ordinary Language

By Sangye Nyenpa Rinpoche

Preface

In accordance with the request that was made to me to talk about my Buddhist studies and the view, about how I practice based on them and what I believe, I wish to take this occasion to talk about what I think.

With regard to Buddhist studies, initially I was a student. After my studies, I became a teacher of the Buddhist doctrine and also worked as a representative of the school principal. Based on this experience I found that I could be only of slight benefit to others.

Within Buddhist traditions, we have many reflections on the ordinary human life and on the benefit associated with the ways of spending one’s life. It is beneficial to explain them and usually those reflections are as follows.

In this world, there are many different human races and societies. Even within societies, there are many different ways of thinking. Therefore I believe that although the religions, races and cultures are diverse, they all share the same goal. No matter what type of person one may be, everyone is similar in wishing to achieve happiness and in not wanting suffering.

In terms of the wider view, one may say that there are many religions in this world and each of these religions has numerous distinct views and ways of asserting their philosophical positions. For example, even within Buddhism many debates took place in India in the past. There were also many debates in Tibet among individual scholars about the way of practicing the Buddhist view and asserting its philosophical tenets. Sometimes however those kinds of debates are not very relevant. Within societies, the priority is the need to develop a good heart.

Having first presented the importance of generating a good heart as being at the root of all Buddhist views, I will now elaborate on this further.

In this world, many wars come about in the name of religions and there are many disputes about economics and politics. What is the root of all these conflicts? The main cause is that the natural character of human beings is to be dishonest, false, to have strong selfish desires and only small inclination to benefit others. As a result, considerable unhappiness comes about in this world. This becomes obvious when one investigates this through logical reasoning.

There are many different religions in this world; the main ones being Buddhism, Christianity, Islam, Judaism, and Hinduism. However, because there are different ways of asserting the views of these religions, one tends not to accept the other’s position. Yet, the unique foundation of all these religions is loving-kindness, and altruistic mind, a mind directed towards awakening, helping others, avoiding harming other sentient beings – in short, an attitude of benefiting others as much as possible. There are the basic foundations present in all religions. Therefore, we are able to infer that these religions have the same aim. For example, within Buddhism, the teacher of the Buddhist doctrine, the Blessed One, and similarly the leaders who teach the paths of other religions, all teach, sincerely and in a genuine way, the path of not harming others. Those teachers themselves have already walked along that path and they teach us, their followers, that path which we certainly have to follow. Nevertheless, although we, the practitioners, rely on the teachers’ instructions, we are sometimes unable to follow these exactly and our practice becomes distorted. When applied incorrectly, we are unable to practice according to the instructions of the teachers of our individual religions and so cannot follow them authentically. For these reasons, whether we are religious followers or not, we all share the same aim. Whether we are religious or not, we all have the innate feeling of needing to achieve happiness and to avoid suffering. When we think within the Buddhist framework, we understand the fact of not wanting suffering and wishing for happiness. Therefore, it is relevant at this point to reflect upon the necessity of how to abandon suffering and how to achieve happiness. In that respect first, the teacher (the Buddha) taught the Four Noble Truths. If one asks, do we have in us the ability to get rid of all suffering, the ability to abandon it, the ability for it to be exhausted? Yes we have. That is the Truth of the Path, and its sequence is considered to be in that way. No matter if one is religious or not, everyone needs to apply the teachings of the religions. There might be different terms that are used in different religions for the basic principles of a practice, but this explanation concerns the practice common to all religions.

When explaining suffering, it can be said, that there is a coarse type of suffering which we, ordinary sentient beings, are able to feel and experience. Yet, ordinary sentient beings cannot feel that there is a subtle type of suffering within this coarse consciousness.

There are two types of suffering that can be experienced – one subtle and one coarse. When we speak about the coarse type of suffering, it is usually about great sickness in terms of our body. We know that this is suffering. When we experience difficulties and unhappiness in our mind, we are also able to feel that this is suffering. Moreover, if we are not able to accomplish our personal needs, great mental distress arises. Suffering is also created when things that we do not need or with for occur. These kinds of things are the coarse type of suffering. Without needing to think too much about it, as soon as we are suffering, we are able to recognize it as such. This is referred to as the coarse type of suffering.

What is usually called the subtle type of suffering also exists in us, but we are not able to feel it within our present, coarse consciousness.

Generally speaking, all sentient beings have five aggregates: an aggregate of form, of feeling, of perception, of formation, and of consciousness. As soon as we are born in any world, we naturally have these five aggregates as the basis of our being, which is the arising place for the coarse type of suffering. We are talking now about all the coarse types of suffering. From the beginning there is a foundation, a single root, from which all coarse suffering arises. If we did not have that, coarse suffering could not arise in us. There is also a subtle type of suffering associated with this foundation, the arising place of coarse suffering. When can the subtle type of suffering be seen? When we earnestly engage in many studies regarding the present consciousness, our awareness gets steadily clearer and clearer. In this way this present consciousness will not remain coarse. We should evaluate to what degree we are able to see the subtle suffering. After studying and contemplating the present consciousness, the quality of our mind will increase. Eventually, when the qualities of our mind have increased, the mind will not remain untamed as it is now. When the mind becomes clear and calm, one will be able to understand directly, based on experience, what is the foundation, the arising place of all coarse suffering – the so-called “subtle suffering” – actually is. Therefore, in order to understand the subtle type of suffering, it is primarily necessary that we train our mind.

From where did the teacher (the Buddha) start, when he taught the Dharma? From the fact that we need to understand suffering. This is the root. There is not even a single sentient being that desires suffering. For this reason, what kind of aim do we need from the beginning? It is very important at the beginning to reflect upon the fact that we do not need suffering and that suffering is not real. Therefore, we should think, “I do not want suffering and I must abandon it!” While we reflect upon this thought, when we adopt an attitude that wishes to be freed from suffering, what methods are there to allow us to abandon it immediately? There are no immediate ones but at the same time we need to abandon this suffering. Once you decide that you do not want it, you should timely investigate where this suffering initially comes from. For that it is important to recognize the foundation, the root which is the arising place of suffering. The second point in this context is about the cause and the root of suffering, which are clinging to self and negative emotions.

There are negative emotions that disturb our mind. These negative emotions that disturb us and others are thoughts of hatred, anger and jealousy. When the mind becomes entirely coarse and evil it can also make the mind of others coarse, evil and unhappy. A mind like this has no peace and happiness. Doubts and misery constitute this dark, negative mind. It is said that this is the root of all your suffering.

In our world, even animals, which are non-human beings, have from the beginning a problem due to the notion of “I”; first, “I” need something good for me. Because of the notion of “I”, “I” think to have great hardships and discontentment is not desirable, and how great it is to be joyous and happy. However, “I” think very little about the fact that it is not good whenever others are suffering and “I” faintly have wishful thoughts about how good it is if others are joyous and happy.

Most people think that when suffering occurs to them it is not good and that it is good if joy and happiness comes about. Therefore, there is always great ego-fixation and great clinging to their self in their minds. All the disturbances of the entire world come out of that fixation and clinging. The Buddhist name we use to describe it is “snyon mongs” – negative emotions. Whenever these so-called negative emotions make the mind coarse, then no happiness or joy can be generated in that mind. As soon as these negative emotions have made the mind unsuitable, even obvious joy and happiness that we might feel will come to an end. After they are exhausted, they will turn into suffering, unless authentic joy and happiness are permanently present. We might be happy for days, weeks or months, but for as long as we are, it will always be transitory and thus we are never permanently joyous and happy. In that way joy and happiness are going to change. Because there is nothing other than suffering, it will turn into suffering and is therefore referred to as negative emotions. In order for us to have authentic happiness, we have to give up our self-grasping, ego-fixation, and have an altruistic mind, and sincere love for others. If we generate a mind that loves, cares and benefits others as much as we care for ourselves, we can attain joy and happiness. If this is not the case, if joy and happiness could be attained by chasing after abundance and wealth, reputation, accomplishments and charisma, the entire world should be happy. However, this is not the case, because even if there is wealth, reputation, power and authority, suffering does not decrease. That is why authentic happiness is to have a good heart, a mind that loves and cares for others – in short to be able to care for others in the same way as we care for ourselves. If one is able to increase such thoughts towards all beings, not just humans, within this world, joy and happiness can come into being. We can reach this conclusion if we think about our own experience. Therefore we should know in the present context that the cause of suffering is negative emotions and the main one among them is clinging to a self. Besides the main cause of suffering that I have presented, which is clinging to a self, there is also suffering created in the context of the conduct of our body and speech. It is said that the untamed behavior of body and speech, which was caused by that ego clinging and inflicts harm on others, is the source of all karma. In these two words I have mentioned suffering and the cause of suffering. When we think about suffering and its cause, we might think that there are methods to directly overcome this suffering, but such methods are not genuine ones. Why is that? Suffering arises in us again and again, and there are no ordinary means in our world to be able to permanently exhaust it. Because of that, it is very important to apply the most profound method, which implies that we abandon our evil nature, and our coarse and untamed mind. Confidence can grow through experiencing this.

After we resolve the method to exhaust suffering, when we investigate where it comes from, we understand that this suffering arises from negative emotions. If we overcome and abandon those negative emotions, we can exhaust the suffering, which results from it.

I will now explain the truth about the cessation of suffering. If we have abandoned afflictions and self-clinging that cause the mind to be coarse, suffering will completely be exhausted as a result. We will then be able to attain authentic joy and happiness, and permanently and completely terminate suffering, regardless of the circumstances. It is said that we can definitely attain authentic, permanent joy and happiness.

Then, what kind of method should be taught to exhaust suffering and the negative emotions which are the cause of that suffering? Next, as I speak about the sequence of the method and other related issues, I am going to discuss the truth of the path. Within the path, there are many Buddhist views to study – the views and the philosophical concepts pertaining to the different vehicles, the lower, the great, and so forth. As there are many, we cannot study all of them and it is also not really necessary. We need to condense them into one essence. The essence of every path we all need to understand is generally called the Buddhist view. It consists of three sections. The first is renunciation. Initially however one should understand that samsara is suffering. However much we try to accomplish joy and happiness, we are never able to achieve it, nor to permanently and lastingly eliminate suffering while we stay within samsara. Having reflected upon that, it is taught at the very beginning that one should be able to recognize that samsara has the nature of suffering, that it is defective, and that because its nature is suffering, one is never separated from suffering while remaining in it.

四聖諦開示(序)

佛陀轉法輪

尊貴的 桑傑年巴仁波切開示:四聖諦
四諦簡介:　

他們希望我談談自身所學、佛教的見解、自己如何藉佛法的學習而實修、如何思維等方面的事。所以，想藉此機會向諸位報告一下。

關於學佛，我自己一開始是當個佛教的學生。學生生涯結束後，也曾當過內道佛法的老師。後來也曾擔任代理教務長。平時我總認為：若能藉由談談這些經歷，多多少少利益到他人的生命，或者透過佛法的傳承，我們也能思維人生的普世價值、有益的人生經營模式等層面，這是很有幫助的。

在這個世界上，有各種民族，也有許多不同的社會。每個社會中，人們的想法也是各不相同。縱然如此，我仍相信：不同的宗教、民族與文化，目標都是同一回事。所謂「同一回事」，是指什麼呢？就是：不論是什麼樣的有情，都希望成就快樂、不願痛苦，這點都是相同的。從見解方面而言，世界上許多宗教，各自都有很多不同的見解主張。舉例而言，就算在佛法的見解上，印度過去也曾有過多番論戰；同樣地，藏地也曾因為對於佛法見解的立場主張不同，各執一詞，而出現許多論爭。這些事情，有時候根本沒什麼太大的必要性。

就社會內部而言，最重要的，是我們能夠懷著一顆善心，做個好人。這是一切佛法見解最開初的根本。在這個基礎上，才繼續開展其內容。

這個世界上有許多因宗教導致的戰爭與衝突，同時也有許多因為經濟與政治因素而引起的紛爭和問題。當我們考量到這類的事情，都可歸結到什麼樣的根本問題上時，會知道：正是由於人類天性當中不正直、不真誠、過度自私、利他之心薄弱，而導致了世界上許多的不快樂。藉由此理加以分析，就會相信這點的。

世上有著以基督宗教、伊斯蘭教、猶太教、印度教等等為主的各式內外道宗教。話雖如此，由於這些宗教就教義方面來說，有著各自的主張，所以彼此無法苟同。然而，所有宗教共同的基礎，都是：愛與利他心。菩提心、幫助他者、不傷害其他生命，強調盡力懷著助人之心的必要，都是所有宗教基礎與根本。所以，從這個方面而言，就可說大家的目標是相同的。就像在佛教之中，不論是宣說內道法義的本師世尊，還是各自教法傳統中為人們指出修道的導師們，莫不心口如一地正確宣說「不害他」之道。這些導師們自己都是依由此道而成就的，並且教導我們這些後學者，決定應當依循此道而行。

然而我們這些修行人，卻未能將導師們的教誨當成基礎而正確實修，反而倒行逆施，誤用教誨。在這樣的時代，由於我們處於各自的宗教傳統下，也都未能如實按照導師們所說的去實踐，導致連各自宗教傳統都難以確立其合理性。

是故，不論有宗教信仰也好，沒宗教信仰也罷。我們的目標都是相同的。從必須捨棄痛苦這點來說，這是與生俱來的感受。就我們作為佛教徒的觀點來思維時，自己都清楚我們「不想要痛苦、需要快樂」，所以，進一步就會想到「該如何捨棄痛苦，該如何成辦快樂」。關於這方面，本師佛陀首先宣說了四諦（四種真理）。

若有人問：「有可能滅盡、捨棄所有痛苦嗎？我們擁有滅盡痛苦的能力嗎？」答案是肯定的，那就是「道諦」。（四諦）它的順序是如此安立的。如此一來，無論是信仰宗教的我們還是不信仰宗教者，在這一點（苦可滅）上頭都必須共同承認。除了名詞的使用上有所不同外，所有宗教都是在此一基礎上實踐教義的。

第五屆環境保護會議(Khoryung)

   法王噶瑪巴為第五屆「環境保護組織會議」(Khoryug Conference)正式揭幕。此環保研討會為喜馬拉雅地區藏傳佛教寺院與尼院的年度會議。「環境保護組織」(Khoryug)為法王噶瑪巴指導下的藏傳佛教寺院與尼院聯合組織，與「世界野生動物基金」(World Wildlife Fund)的「神聖地球」計劃( Sacred Earth)聯盟，旨在保護喜馬拉雅地區脆危的自然環境。

來自印度、尼泊爾與不丹等50所寺院與尼院約60名僧尼代表，齊聚「印度國際會議中心」(India International Centre)，參加主題為「保育喜馬拉雅淡水資源」(Conservation of Freshwater Resources in the Himalayas)的五天環保會議。會中，寺院代表們將學習水的生態系統與保育，以期在其所在的地區帶領環境保護活動。轉至大寶法王官方網站

此活動由尼泊爾邊倩寺喇嘛Thinlay Shr Singer代表出席 更多活動照片請上台南邊倩佛學會臉書(照片由喇嘛THINLAY提供)

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