有人說，黑暗時代、惡世或說爭鬥時期（Kaliyuga）已然到來 ，或至少是即將到來。有些人甚至害怕，在2012年底， 我們所知的世界即將終結。黑暗時代或黃金時代是由什麼決定？ 徵兆或預兆為何？地震、紫色天空、流星活動， 這些並非我們信以為真的世界末日預兆。同樣地，小天使飛翔、 經濟穩健、信息自由、天下太平，也未必就是黃金時代的徵兆。 據說，當人們珍視同理心與寬恕的價值、願意瞭解他人的觀點， 並且對所擁有的事物知足時，就是光明時代。 當這些價值受到系統性破壞，你可以說， 世界末日已開始漸露端倪。當我們將無害的乞丐視作害蟲， 並且豔羨那些慣於破壞地球的億萬富翁時， 我們就是在邀請世界末日的到來。
Some say the dark age, age of vice, Kaliyuga, is here now, or at least coming soon. Some even fear that at the end of 2012 the world as we know it will end. What determines if an age is dark or golden? What are the symptoms or omens? Earthquakes, violet skies, meteoric activity, these are not the omens of doomsday as we are made to believe. Likewise, cherub's flying, a sound economy, freedom of information, peaceful times are also not necessarily signs of a golden age. The age of light is said to be when people value empathy and forgiveness, when they have a willingness to see other people's view, and are contented with what they have. When such values are systematically sabotaged, then you can say that the dawn of the doomsday has begun. When we look at a harmless beggar as a pest and envy billionaires who routinely destroy the earth,we are inviting doomsday to come.
Some say the dark age, age of vice, Kaliyuga, is here now, or at least coming soon. Some even fear that at the end of 2012 the world as we know it will end. What determines if an age is dark or golden? What are the symptoms or omens? Earthquakes, violet skies, meteoric activity, these are not the omens of doomsday as we are made to believe. Likewise, cherub's flying, a sound economy, freedom of information, peaceful times are also not necessarily signs of a golden age. The age of light is said to be when people value empathy and forgiveness, when they have a willingness to see other people's view, and are contented with what they have. When such values are systematically sabotaged, then you can say that the dawn of the doomsday has begun. When we look at a harmless beggar as a pest and envy billionaires who routinely destroy the earth,we are inviting doomsday to come.
如同佛陀所教，一切皆依因緣。黑暗時代與黃金時代也不例外。 它們並非命中注定，亦非隨機湊巧或混亂無序。命運是受到制約的， 而因緣的主宰即是個人本身──你能創造自己的命運。你的選擇就是你的命運。我們現在是誰、我們現在過得如何， 取決於我們過去是誰、我們過去如何。我們未來是誰、 未來會如何，取決於我們現在是誰和如何作為。
Like Buddha taught, everything is dependant on cause and condition. Dark and golden ages are no exception. They are not predestined, nor are they random or chaotic. Destiny is conditioned, Chief among the causes and conditions is one's own individual self, you can create your destiny. Your choices are your destiny. What and how we are now depends on what and how we have been in the past. What and how we will be in the future depends on what and how we are now.
Like Buddha taught, everything is dependant on cause and condition. Dark and golden ages are no exception. They are not predestined, nor are they random or chaotic. Destiny is conditioned, Chief among the causes and conditions is one's own individual self, you can create your destiny. Your choices are your destiny. What and how we are now depends on what and how we have been in the past. What and how we will be in the future depends on what and how we are now.
釋迦牟尼或許會踩著蓮足來到你門前化緣， 但若我們一直沉迷于百達翡麗手錶、名望、朋友，或是六塊腹肌， 那麼佛陀的真諦會是個煩擾，是個讓人不願面對的真相。
Shakyamuni with his lotus feet may approach your doorstep for alms but if we keep on being obsessed with Patek Philipe watches, fame or friends, or six pack abs, then Buddha's truth is an annoyance, an inconvenient truth.
Shakyamuni with his lotus feet may approach your doorstep for alms but if we keep on being obsessed with Patek Philipe watches, fame or friends, or six pack abs, then Buddha's truth is an annoyance, an inconvenient truth.
即使我們可能正值爭鬥時期（Kaliyuga）， 受制於黑暗時代的無盡因緣──極易散亂且一心想維護自我， 渴望達到物質主義、消費主義價值觀念下的標準──我們依然能從 中把握機會。據說在末法濁世，諸佛菩薩的悲心會更為強大。 聰穎的修行者可以利用這個機會。暗世能夠提醒我們佛、法、 僧的迫切性和珍貴性。
Even though we may be in midst of Kaliyuga and are subject to endless causes and conditions of the dark age—easily distracted and confined to thinking of our own self preservation, aspiring to reach benchmarks based on materialistic, consumerist values—we can take advantage of it. It is said that during the degenerate times, the compassion of the Buddhas and bodhisattvas ever more stronger. A savvy spiritual person could take advantage of that opportunity. The dark age can be a reminder of the urgency and preciousness of the Buddha, dharma, and sangha.
身為依於境緣的眾生，我們需要尋求光明，並培養帶來光明的所緣。 我們需要 ［他們] 不斷提醒我們物質主義的對立面。為此，我們需要佛像、 法音、和僧伽組織。
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
過去數年裏，我們失去幾位最偉大的佛陀示現， 例如怙主楚璽仁波切、敏林赤欽仁波切和貝諾仁波切， 他們都是偉大的提醒者。但即使他們的外相已消融，要記得， 他們的悲心沒有邊際、不可限量。
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
本著「有求必應」的精神， 我們應該發願熱切祈求諸佛菩薩的示現永不停息，並且 ── 套用一個流行語來講 ── 祈求他們的迅速轉世。 但這轉世不應該局限於某個在特定文化或傳統下撫育長大的藏族孩子身上。我們可以祈求佛陀以任何形相轉世， 甚至是某種如微風般看似微不足道的形相，藉以提醒我們慈悲和包容的重要性 。我們必須發願喚起無數乘願而來之佛的化現， 而非出於沾親帶故，徒然躁躍於法座間、開著勞斯萊斯的祖古（譯注：藏傳佛教稱轉世修行者者為祖古）。
Even though we may be in midst of Kaliyuga and are subject to endless causes and conditions of the dark age—easily distracted and confined to thinking of our own self preservation, aspiring to reach benchmarks based on materialistic, consumerist values—we can take advantage of it. It is said that during the degenerate times, the compassion of the Buddhas and bodhisattvas ever more stronger. A savvy spiritual person could take advantage of that opportunity. The dark age can be a reminder of the urgency and preciousness of the Buddha, dharma, and sangha.
身為依於境緣的眾生，我們需要尋求光明，並培養帶來光明的所緣。 我們需要 ［他們] 不斷提醒我們物質主義的對立面。為此，我們需要佛像、 法音、和僧伽組織。
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
過去數年裏，我們失去幾位最偉大的佛陀示現， 例如怙主楚璽仁波切、敏林赤欽仁波切和貝諾仁波切， 他們都是偉大的提醒者。但即使他們的外相已消融，要記得， 他們的悲心沒有邊際、不可限量。
As beings that are dependant on conditions, we need to search for light, and cultivate the conditions that will brings light. We need constant reminding of the opposite of materialism. For that we need the image of the Buddha, the sound of the dharma, and the structure of the sangha.
本著「有求必應」的精神， 我們應該發願熱切祈求諸佛菩薩的示現永不停息，並且 ── 套用一個流行語來講 ── 祈求他們的迅速轉世。 但這轉世不應該局限於某個在特定文化或傳統下撫育長大的藏族孩子身上。我們可以祈求佛陀以任何形相轉世， 甚至是某種如微風般看似微不足道的形相，藉以提醒我們慈悲和包容的重要性 。我們必須發願喚起無數乘願而來之佛的化現， 而非出於沾親帶故，徒然躁躍於法座間、開著勞斯萊斯的祖古（譯注：藏傳佛教稱轉世修行者者為祖古）。
In the spirit of where there is a demand, there is supply, we should have aspirations and longing for the appearance of the Buddhas and bodhisattvas to never to cease, and—to put it in a trendy term—their swift rebirth. But this rebirth should not be limited to a Tibetan child who has been raised in a particular culture or tradition. We can wish for Buddha's rebith in all forms, even as something seemingly insignificant as the breeze, to remind us of the values of love and compassion and tolerance. We must aspire to galvanize myriad manifestations of the Buddha, not just throne-hopping, Rolls Royce-driving tulkus who are a product of nepotism.
──宗薩欽哲2012年1月28日
（西遊翻譯小組校審）
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