我最愛的聖湖
[自古以來，用笑臉迎人的其愛必久。反之，人皆遠棄]
微笑之美，勝過千言萬語
《別讓自己成為「負」二代》
Don’t Be the Generation that Lets Its Riches Go to Waste
自古以來，用笑臉迎人的其愛必久。反之，人皆遠棄。自古以來，用仁義治國的君主，國運長久。反之，國運必衰。能夠在充滿荊棘的人生途中停下來，欣賞周邊和遠處的優美的湖光山色，才是樂觀。當自己痛苦的時候，要把自己暫時當成別人；當自己擁有整個天下的時候，也別忘了暫時把自己當成別人。如此，可以減少自己的驕奢。好的鳥習慣往茂密的叢林中棲息；湖泊廣闊，魚才能自在悠游。用慈悲、愛和仁義之心治理公司或國家或與人相處必定人心所向，魅力十足。反之，自私、自取、逆行、倒施，則人皆遠散，災禍不斷。
It is a well tested fact that a smile can take you a long way in winning the love of others. In contrast, people find a smileless face off-putting. Evidently from history, monarchs guided by the principles of benevolence and righteousness ensured the long-lasting good fortune of their country. On the other hand, the absence of these principles causes the demise of a nation. True optimism is when you can pause on the bumpy road of life and take in the beauty of your surroundings along the way. When suffering descends upon you, see yourself as just another person. When the world is for the taking, again perceive yourself as just any other person. By so doing, you will shed your pride. A smart bird makes for the thicket when it wishes to rest; a fish finds a leisurely swim in large lakes. If you apply the principles of compassion, love and benevolence in managing a company, a country or your relationships, people will certainly put their support behind you. If, on the other hand, you are driven by selfishness, egotism and divestment, you will be vexed by isolation and misfortune.
在我中華泱泱大國，道德傳承，倫理文章傳襲到現在，聖人輩出，我們何其榮幸？能生於斯，長於斯，但是否能夠持續承襲先聖先哲完美的風範？那就得看我們這一代人的用心了。
It is our honor to be immersed in Chinese culture — a culture boasting an impressive set of ethics and principles that have cultivated numerous sages as it passed through the ages, preserved to the present day. We were born and raised in this context, but how do we follow in and pass on the spirit of the great sages of the past? It all rests on the diligence of the people in this generation.
孔子對「仁」的要求和評語是很嚴苛的，甚至於一度對管仲頗有微詞。若不是因為輔佐桓公施行仁愛信義，那就沒有今天華夏文化的存在。所以，管仲因為提倡「尊王攘夷」，所以勉強才給予「仁」的稱謂。可見至聖孔子對仁的印證並不會隨便給予一個豆腐印記。孔子對齊國的一些臣子，也都有好的評論。例如：晏子他很讚嘆，他雖然做到了宰相，但仍然捨不得吃肉，他的老婆也因勤儉的關係，不換新的衣服，一件外套穿了將近三十年。景公看他所住的地方非常簡陋，為他蓋了一間新房子，他拒不接受，所以孔子敬重他的簡約。孔子也曾舉出對子文的稱讚，說他是忠臣。因為他為了國家，可把自己個人的榮辱放在一邊，不會因為自己的情緒好壞影響到新舊任交接而讓國家國事有所拖延擔誤。同時，他對子產尊稱他為君子，因為他不會因為他有名而驕慢不謙恭，這是「恭」。而且他處理事情不會越舉不會怠慢，這個是「敬」。他待人都只想到如何幫助別人利益別人，給別人好處，這便是「惠」。而且他為了治理國家他用很正確的法治管理，使國家走向正確的道路，這就是「義」。難怪子產往生的時候，連孔子都會掉下眼淚。四書中的《論語》中，各類聖者備出，數說不盡，可以看孔門十哲便知。
The standards to which Confucius adhered to the ideal of benevolence (and expected others to do so) were extremely high, so high that he once criticized Guanzhong, a chancellor to Duke Huangong during the State of Qi. If Guanzhong had not assisted Huangong in governing according to the ideals of humanity and good faith, we would not have the Chinese culture we have today. He advocated imperial reverence and barbarian expulsion, a code which Confucius would recognize as complying with the ideal of benevolence. It proves that Confucius was very discreet and punctilious in making his comments on the notion of benevolence.
Confucius praised other ministers in the Qi state as well. One example is that of Yanzi, a commendable minister and adviser to Duke Jinggong. Although he attained the rank of prime minister, Yanzi could not bear to part with eating meat. His wife was frugal to the point of wearing the same jacket for almost 30 years, never buying new clothes. Jinggong, upon seeing the spartan conditions in which they lived, offered to build a new house for them, an offer resolutely turned down. Confucius honored their austerity.
Confucius also mentioned Ziwen as a praiseworthy example of loyalty to the emperor. Putting his personal reputation aside, he never once let his emotions get in the way of official affairs and interactions which otherwise could have led to delay or misunderstanding.
Confucius equated Zichan at the level of gentlemen (in the Confucian sense) because he never, despite his title, fell into complacency or indecent, haughty behavior. This is the ideal of reverence. As well, Zichan would not allow an increase in responsibilities to excuse him from seeing any guest. This upholds the ideal of respect. In his treatment of others, he only thought about how he could help and benefit them. This is the ideal of kindness. In governing the state, Zichan insisted in the rule of law, which in turn kept his country on a straight course. This is the ideal of justice. It is no wonder that when he passed away, even Confucius shed tears. Aside from Confucius’s 10 most brilliant students, there are countless other examples of sages contained within The Analects, one of the 4 Books.
人生在世，一定會有種種的試驗和考驗，看看我們的意志和操守是否都能夠像諸佛菩薩，古聖先賢，如鋼鐵般的堅忍志向永不退縮，永不退轉。其實，連主耶穌在其傳教進行四十天禁食的時候，他也曾三次遭遇魔鬼對他的考驗，要他把石頭變成食物，要他從最頂端的高處跳下去，要把這個世界上最好的國家送給他，但是耶穌還是拒絕了撒旦的挑釁。
Life is full of trials. Each ordeal is a test of will and integrity to see if we possess the relentless, unstoppable iron fortitude of the Buddhas, Bodhisattvas and sages of the past. Once Jesus fasted for 40 days in the desert and was tested 3 times by Satan. The devil asked him to turn stone into food, demanded that he jump off the top of a mountain, and lured him with the promise of ruling the most powerful and wealthy country in the world. Still, Jesus defeated Satan, impervious to the temptations.
我們如此幸運生在這裡，有儒、釋、道三家，有佛菩薩，聖賢傳承下來延襲到我們這一代，我們應該用正確的態度去約束自己的身、口、意，不讓自己造業。更應該用菩提心、慈、悲、喜、捨去幫助眾生。更應該用四維八德去真正做到齊家治國。這才是獲得暇滿人身正向的態度，也不枉為人身。絕對不能用負面的態度，讓自己退轉，否則就太可惜了。
We are fortunate to have been born in a time to inherit the legacies of Confucianism, Buddhism and Taoism, and the lineages passed down by their sages and bodhisattvas to us. We should approach disciplining our own body, speech and mind with the right attitude so as not to give ourselves the chance to create bad karma. Even more importantly, we should use our bodhicitta and the 4 boundless minds — love, compassion, joy and equanimity — to help others. Just as well we should use the 4 social bonds and 8 virtues to look over our family and govern our country. If we can follow these principles, we will have lived a full and unwasted life. Never can we use a negative mindset and allow ourselves to slip backwards; to do so would be truly pitiful.
此是我香・隆立嘉措常自檢有否愧對傳承和上輩先哲恐自心稍有偏離，故經常讀誦祖師傳或孔門諸弟子傳自省之例而提說與大眾分享。
Over the years I, Shang Longrik Gyatso, have made a habit of checking myself against the great Chinese sages and Buddhist achievers of the past, fearing that I may have gone astray in following their example. From reading their biographies, today I share with you my reflections.
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