宗薩仁波切2010年11月英國布萊頓開示【全文】

主持人：大家好真的很高興看到大家，在這麼幾天通知之後非常感謝，還有大家來到布萊頓當然 首先我要歡迎仁波切再次蒞臨布萊頓謝謝仁波切百忙中的抽空到來我無法表達多麼感激您真的來到這兒，坐在這裡非常感謝我認為關於仁波切 我不需要再多說什麼了你們都可能見過他很多次了宗薩欽哲仁波切是宗薩欽哲確吉羅卓的轉世他一位主要上師是怙主頂果欽哲仁波切他不但是一位西藏大師，還是位電影導演上次他造訪布萊頓 我們剛才正在說我不知道你們多少人當時在場那是在duke of york影院放映the cup的時候（高山上的世界盃）之後仁波切還給了一段開示我記得 那大約是在十一年前所以，今天非常感謝仁波切再次歸來仁波切：Larry，do you have those pink popers？Larry，你有那些粉色的紙嗎？Did you throw?你扔了？It『s ok ，l teink l remember沒事，我想我記得Ok，this is good，Ok，很好So，larry ask me to say few worde about buddh I sm and moraliry,righy?Larry請我談談佛教與道德，對吧？And，whether buddhism is a moralistic path？以及佛教是否一條道德導向之道Or，and also what is really bodhicitta，還有，什麼是真正的菩提心L am a little dit disorieted我有點迷失方向Because just arrivng from the east因為剛從東半球過來And also immediately arriving，l went to oxford at the moment l，並且到了之後馬上去了牛津，現在我（沉默,思考狀）I『m supposedly doing sth in oxford l don『t know what l an doing dut我在牛津應該做了點什麼，但我也不知道做了什麼Anyway，one of the causes of disorietation is不管怎樣，其中一個令我迷失的原因是L『ve been talking lots of，few scholars in oxford我和幾位牛津的學者談了談They are very good，really good，very good他們很棒 真的很好 非常好There are many so-called duddhist professors，buddhist experts那兒有很多稱為佛教教授，佛教專家的And they strongly oppose reincarnation他們強烈否定轉世They don『t believe the nonduality is taught by the buddha他們不相信無二，無差別，無分別，是佛陀的教授And stuff like that像這些等等Very good，it』s very educational for me非常好，我非常受教Just yesterday就在昨天Talked about someone l have actually only heard the neme還聊到一個人，我只聽過他名字But never really learned anything adout him但還沒真正研究過他Kar l popoer卡爾 波普爾Kar l popoer？卡爾 波普爾？So，also，in oxford而且，在牛津L was told they study buddhism objectively我被告知他們在『客觀地』研究佛教That』s very interneting這很有意思This is，this is all disorienting for me這些都令我迷失Because l have to switch my mind to因為我不得不切換思維L Switched mind back to buddhist ways，so to speak，in order to talk this切回到佛教徒式的思維，為了討論這個Anyways，this is very important subject不論如何 這是非常重要的主題。。。。（思考狀，放鬆一下狀）If、we don『talk about nonduality如果我們不談無二（無分別，無差別）Then那麼L don『t think we can really talk about buddhism at all我覺得，我們完全不可能談佛教But nonduality is not so easy但是，無二不是那麼簡單Recently l was talking to lndians、just lndian intellctuals最近我和印度學者們聊天And、l was even kind of worried that how much we tibetans actually manage to我甚至有點擔憂，我們西藏人實際上在多大程度上Conceive the idea of nonduality thoroughly as much as these lndians seems have done徹底地構想無二的觀念，像這些印度人看上去所達成的一樣It』s no that easy this nonduality to really conceive this真正地構想無二，不是那麼簡單Specially you are，if you think like，l think，karl popper』s way特別是當你以卡爾波普爾的方式去理解的時候And if you really think that sth can be observed and valued objectively如果你真的認為事物可以被客觀地觀察和估價Nonduality is difficult無二是困難的About a year ago，l met a professor in america，berkely university大概一年前，我在美國遇見一位伯克萊大學的教授He』s told me sth very intersting、他告訴我些非常有趣的事He said，actually他說，實際上It』s very important that tibetean lamas know the history of buddhism西藏的喇嘛們知曉佛教發展史，是非常重要的And，specially the history of buddhism in the west尤其是，佛教在西方國家的發展史And he said，especially in the america他說 特別是在美國Because、he said that，the emerging of the buddhism in the west他說，因為佛教在西方國家的出現Mayde，may have，it started with，you know，it started with very descartes-like buddhism可能是，以非常笛卡爾式的方式開始的So it』s very dualistic buddhism，sort of speak所以，是種非常二元論的佛教，可以說L can see some sense、l can understand him我能理解他Because even the most seasoned dharma practitioner in the west因為在西方，即使是最有經驗的佛教修行者Sometimes l do have doubt，有時候我仍會懷疑How many they are really understanding他們在多大程度上了解無二Of courese，we are not actually realizetion of nonduality當然了，我們沒有談對於無二真切的認識But we are talking about intellectual understanding of nonduality我們說的是智識上的理解Because this concept is just not provable因為這個概念是，不可證明的Because every logic，language，meathod of measurement is dualistic因為 每一個邏輯 言語 衡量方法都是二元的So dualistic method cannot measure and velue sth nondualical，obviously，顯然 無二的方法不能衡量和估價無二的事物And anything that cannot be proved任何不能證明的事物Or anything that doesn』t have a manufacturing date，sort of speak或者沒有生產日期的東西，這麼說的話L think in the materialistic world，modern world我想，在物質的世界，現代的世界Is all，not really，is a story，basically，it』s like a story基本上只是一個傳說，就像一個故事It really doesn』t have much value in it，沒多少價值在裡面L am throwing this，because我說這些東西，是因為The question what is really bodhicitta is a quite important question什麼是真正的菩提心，是個相當重要的問題Because at a glance when you hear the word buddicitta因為當聽到菩提心這個詞，乍看之下L』m sure，for many,it』s refering to a very philanthropic我肯定，對很多人，它指的是一個非常博愛的Compassionate，kind，and，you know、tolerant，kind of mind仁慈、善良、寬容、這樣的心When you often，you know，we sort of say that somebody is budhisattva當我們說誰誰是菩薩Because so and so person does not throw the tamtrums因為這人不亂髮脾氣Therefore he or she is bodhisattva所以，他或她是一個菩薩Always bodhisattva is assumed someone who is gentle，smiling菩薩，總被假設為一個溫和、微笑、Sort of、never throw a temper從不發脾氣的人So bodhicitta所以，菩提心And also l think而且，我還覺得Generally people talked about a religion，a religious practices一般來說，人們談到宗教，宗教修持的時候We do tend to talk about the love，compassion，forgiveness我們確實傾向談到愛、慈悲、寬容So somehow，and also in the west所以，有點。。。而且，在西方 （中國還有乞丐瘋瘋癲癲的其實是高人概念，但西方完全沒有這種形象）Of course，many western religion當然了，許多西方宗教Like christiaty does seem have all these element像基督教也擁有這些元素so，immediately when we talk about bodhicitta所以，當我們談到菩提心People tend to think bodhicitta is sth to do with in love，compassion，kindness人們立刻想到菩提心是愛、慈悲、善良相關的事Of course，l am not saying that』s wrong當然，我不是說那是錯的But this is not the end of bodhicitta但，那不是菩提心的終點In fact，a big part of bodhicitta is the nonduality事實上，菩提心很大部分是無二If you，if you lose the nonduality aspect of bodhicitta如果菩提心失去了無二的部分Actually，if you lose the nonduality實際上，如果失去了無二，We have lost 99,99%aspect of buddhicitta我們就失去了99,99的菩提心We have lost，已經失去了We may have a little bit of that smiling，touchy feely我們可能有一點點那種微笑，露骨地表達Kind of ，l don『t know，do the right thing，kind of buddicitta『做正確的事』之類的菩提心But。。。 yes但是。。。 是的，If you don『t have the nonduality，then we have lost the big portion如果沒有無二，我們就失去了大部分的Really，the biggest portion of the bodhicitta真正地，最大一部分的菩提心And this is backed by lots of sutras and shastras這可以追溯到很多佛經和論里One of shaseras，l am sure many of you have read有一部論 你們中很多人肯定讀過Such as shantiara『s如寂天菩薩的『入菩薩行論』Righ at the beginning of ninth chapter在第九章一開頭Shantitara said，all these practices of the bodhisattva practices寂天菩薩說，所有菩提心的修行Such as discpline，mindfulness，mediation，uh。。。what else像戒律、覺知、禪修，uh。。。還有什麼Vigilence、generiosity，one pointed concentration警醒、慷慨、一念專註，All of these are nothing所有這些，什麼都不是They are really nothing他們真的什麼都不是If they are not acompanied，if it is bot grounded to the prajna，or widom如果他們不伴隨著，根源於般若，智慧Dut this is difficult但這個很難As l was saying earlier，it is very difficult 就像我早先所說的 這個非常難Because，especially the nonduality as l『m repeating again and again因為，特別是無二，像我一再重複的It『s not we can discuss，talk，demonstrate它不是一件我們能夠討論、言說、展示的事物The best we can do is to say few words about it我們最多只能稍稍描述一下它Eben though it is the most importa part，it is very difficult to express它雖然是最重要的部分，卻極難表述So，emotionally every time when we tempt to practice bodhicitta，所以，感情上，每當我們試著去修持菩提心We always end up holding on to the relative aspect of bodhicitta我們總止於相對菩提心Which is usually love，compassion，all of that一般就是愛，慈悲，這些If we read a sutra very carefully我們如果很仔細地讀一部佛經Actually buddha demonstrated these things again and again事實上，佛陀演示這些事，一遍又一遍地Even the structure of the sutra can tell us a lot甚至佛經的結構都能告訴我們很多The very popular sutra，vajracchedika sutra一部很流行的經---『金剛經』Which is also，which translated loosely as diamond cutting sutra簡譯為金剛能斷經Or diamond cutter金剛能斷If you read this from the beginning如果從頭讀起It has a full demonstrations adout how buddha after having lunch它詳細描寫了佛陀吃完午飯，【17分；14秒】Washing the begging bowl清洗乞食缽Folding his robes,folding his mediration mat,疊好長袍，疊好禪修墊Putting it properly on the ground把它適當地放在地上Sitting on that mat,sitting very straight坐在墊子上，坐得非常直And then he did some meditation然後做了會兒禪修And then discuss degunss begun with one of his close disciple,called subhuti,然後，談話始於名為須菩提的一位親近弟子He then go on,thert is a long discuss,like 40 pages他一直說，很長的，大約40頁Of conversation between his close discple subhti and him弟子須菩提和他的談話And towards the end,buddha begun to say things like快結束時，佛陀開始說Buddha beguan to ask his disciple sudhuti,佛陀開始問須菩提Have l taught?我教了什麼嗎？And subhuti said,on,you haven』t taught須菩提說：沒有，您沒有教授And buddha said excellent.l have never taught 佛陀說：好極了！我從未教過Does buddha have 32 major marks,80minor marks,golor,you know佛陀有三十二種相好、八十種隨好，金色？All of that,what we called buddha quality.physical buddha quality那些稱為佛陀的特質，佛的身體特質嗎？Subhuti said same thing.no.須菩提說了同樣的話：沒有So所以There again再一次地It is a,you know,it is out of,l.ack of tools or methods to demonstrate缺少工具或方法來演示The ultimate truth究竟的真理This is the best thing he could do,sort of speak,這是他所能做到的最好的了 可以這麼說You know,sijanoni buddha,after he achieve the enlightment你們知道，釋迦牟尼佛，他證悟之後 The first thing he said was that he found the truth cannot de express,說的第一件事是，他發現真理不能被表達That cannot be conceived不能被想像By,you know,ordinary mind,or mind被一般的心，或者說，心It cannot be,what do u call it,真理不能是，怎麼說It cannot be a subjective它不能是一個對象Therefore, he』s not going to,therefore,he decides to remain in the forest.所以，他決定留在森林之中But,it』s believed that his would-be disciple,但是據說，他未來的弟子Indra and brahma they came大梵天，帝釋天，他們來了And asked him to teach,for those,asked him to teach請求他教授And he then agreed for teach.beginning the teachings in sarnath 他同意並在鹿野苑開始教授So所以It』s very difficult to understand the ultimate bodhicitta理解究竟的菩提心是很困難的Dut as l said,without that,bodhicitta is not complete 但是，如我所說，沒有這點，菩提心是不完整的In fact,a big part of bodhicitta is not complete事實上，菩提心最大的部分不完整了Similarly,morality.one of the question about morality同樣，關於道德的問題There』re are any different method of discipline in buddhism,在佛教里有很多不同持戒的方法Million,in fact成千上萬，事實上One method of morality or discipline that is prescribed in one particlur teaching某一特定佛陀教法里的道德或戒律Almost contradicted with other morality or discipline in another buddha』s teaching幾乎和另一種佛陀教法的道德或戒律相悖For instance例如This is actually why ordinary people not knowing the ultimate aspect實際上，這就是為什麼一般人無法了解究竟菩提心，Or nonduality aspect或者，無二的面向There is so many misunderstanding太多的誤解For instance,like if your go to traditional buddhist societies or countries,例如，你去傳統的佛教國家或地區Like thailand or sri lanka,there the monks would eat meat像泰國，斯里蘭卡，那裡的僧人會吃肉It』s not because they are allowed to eat meat不是因為他們『准許』吃肉But they are not allowed to…而是他們不允許。。。They are supposed to eat whatever it is given or offered on that day他們要吃當天的任何供養But again,if you go to places like japan or china但你要去日本或中國The mahayana practitioners大行修行者For them,the discipline is no meat at all對他們，戒律是完全沒有肉So,thers』s already have some kind of conflict within the buddhist discipline,所以，在佛教內的戒律里已經有了某些衝突There are so many of that,這樣的太多了What is allowd to one person,is not allowed for others,對某人允許的，對其他人不行And then,for tantrayana practitioners,然後，對密續行者（金剛乘修行人），Many people seems have misconcept人們有錯誤的觀念That tantra people are allowed doing lots of things that not allowed to others以為密乘允許做許多其他人不允許做的事Which is not true.這個不是真的There is never an allowance, acturally, and there is never and to be從來不存在什麼『許可證』，實際上，從來沒有More precise, there is no更精確地說It』s like methods or discipline such as shaving hair in buddhism for the monks佛教的戒律或方法，像僧侶剃髮It』s purely a skillful means純粹是一個善巧方便So in another words,what l am saying is, again nonduality has to take the presidence.換句話，我是說，再一次地，無二必須是首要的Or nonduality is more important than shaving hair or not shaving.或者說，無二比剃髮或不剃髮更重要It』 s to understand nonduality,它是為了理解無二It』is to actualize the nonduality它是為了踐行無二The discipline such as, like monks vow, of nuns precept戒律，像比丘戒或比丘尼戒Vows applied purely to understand nonduality,純粹是用來理解無二Say, again, if we lose the nonduality,再一次地，如果失去無二And if buddhism really puts an inportance to morality如果佛教真心地認為道德更重要It will decome very dangerous它就會變得非常危險Because then the value of practitioner will be judged by who is morally good and right因為這樣，修行者的價值就會由他道德的好壞來評判And this is very dangerous這真的非常危險Because many time we know, that morally somebody could be因為我們知道很多次，有人在道德上Of course, we are using very big language, morality當然了，我們在用一個很大的詞『道德』Somebody could be very good with morality,有人可能道德上很好But they may have no compassion,但他們可能沒有慈悲心They may have no understanding of the truth,他們可能不了解真理And because there are not udnerstanding of the truth因為不了解真理And because of that, there are no compassion,因為這個，就沒有慈悲Morality acutally becomes sort of a pillar for our pride and arrogance道德實際上成為傲慢和自大的支柱So the whole purpose of morality is again defeated,所以，道德的整個兒目的就再一次潰敗了So my answer to what is really bodhicitta所以，什麼是真正的菩提心，我的回答是Bodhicitta is 菩提心是Put it very simply, bodhicitta is a wish 簡單地說，菩提心是一種願望If you ask this question what is bodhicitta,如果你問到，什麼是菩提心Usually the answer is 一般來說，答案是，This wish and practice to enlighten all the sentient beings這種為使一切有情眾生證悟的願景和實踐But the word enlightment has the connotation of nonduality,但『證悟』這個詞，包含無二的涵義Because when we talk about enlightment.因為當我們講到證悟Enlightment meaning weaken from sth,證悟指的是從什麼中覺醒過來Awaken from what?從哪兒覺醒呢？Awaken from sleep從睡眠中覺醒A deep sleep一種深睡What is that sleep?什麼是那個睡眠呢？What is that ignorance?什麼是那種無知呢？It』s no other than the dualism就是分別心 別無其他So,all the buddha』s practices佛法所有的修行Generosity, morality,慷慨，品德Including,包括Exotic method of vajrayana,tantrayana, such as visualizations金剛乘里奇異的方法，如觀想等All of these must be accompanied by the wisdom of nonduality它們都必須伴隨著無二的智慧A great scholar, tibetan scholar, gendun chopel一位偉大的西藏學者，更敦群培He said sth quite amazing,他說了一段很美妙的話He said, if it is not for nonduality,他說，若非為了無二，The tantra practice of visualization is a complete joke.密乘的觀想完全就是個笑話Some of you may quite familiar with tantra practition of …visualization.你們知道有些人可以熟悉密乘的修法，如觀想What we do? We visualize in the midz of big fire,怎麼做？我們觀想在大火中央We visualize lotus petal,觀想蓮花花瓣In the center of lotus is a cool moon disk蓮花中央是一輪清涼的月輪And then come to the seat silver再來是銀色的座And then emerges the deity然後本尊出現Many times deity has, deity is very very wrathful,多數時候，本尊是非常非常忿怒的At same time, deity has a very very…deity』s embracing a very passionate consort.同時，本尊擁有一個非常非常。。擁抱著非常激情的明妃All of these are contradiction全都是矛盾的How can a lotus petal last at midz of big fire?蓮花怎麼能夠在大火中留存呢？How can cool moon be cool?清月如何保持清明？All of this is a contradiction全部是矛盾的Logically, human point of view is not possible,人類的邏輯來看，這不可能So, he goes on saying this, gendun chopel said, if to really understand the buddhism所以，更敦群培繼續說，真的想要理解佛教One has to learn to believe in things that are not believble你要學會相信『無法令人相信』的事This is a very big challenge這是非常大的挑戰Because we have entered ourselves into a certain trap因為我們讓自己陷入了某種陷阱We only believe in things that is believable 我們只相信那些『可信』的事Some of you may think about are we talking about blind devotion有些人可能想，我們是否在談盲信Yes, we are talking about the blind devotion是的，我們就是在談盲信Actually事實上And l am saying blind devotion is very necessary我說，盲信是非常必要的L am saying this is because you have no choice我說這個，因為我們別無選擇Apart from blind devotion, as a human being,身為人類，除了擁有盲信，You don"t have anything else你什麼都沒有Whatever you are believing, even now,即便是現在，無論你相信什麼You believe you are human being?你認為你是個人？That is a total blind devotion,這完全是盲信！And you may have some reason not to belive in cartain things你可能還有一些理由不相信一些事You can take the pride你可能因此很驕傲Especially you go to the place where l am at the moment特別是我現在呆的地方Intellectual, critical thinking, analytical thinking, all of that, you can go and on智識，批判，分析，等等，你可以永遠這樣下去And deceive yourself然後矇騙你自己You know, you have the oritcal mind我有批判的心L don』t believe in this我不相信這個L have good reason not to believe in this我有很棒的理由不相信這個But you know, be blindly believe in that reason for not believing但，你知道，為了『不相信』而盲信那個理由We have no other choice我們沒有其他選擇So, actually, not only tantrayana,事實上，不僅僅密乘，To be aspirual person身為一個修行人L am not talking about tantra我沒有說密乘L am not talking mahayana我也沒有說大乘Just generally a spiritual person只是廣泛意義上的修行人If you want to be a spiritual person如果你想成為一個修行人You have two choice,你有兩種選擇Either you have to be 100% percent learned and wise person要不你得是一個百分之百的智者Or you have to be 100% percent idiot要不然就得是個百分百的白痴That』s the only, you have two choice我們只有這兩種選擇Neither choice we have this, we have任一皆可Unfortunately., we are not 100% idot不幸地是，我們不是100%的傻子Unforunately, l would say很不幸地是，我會說Because we kmow few things我們確實知道一些事情And that really, this partial information that we have in our head這個真的。。。我們腦袋裡已有的部分的信息Is going to really drag us真的會在路上拖著我們Bog us down along the way.讓我們陷入沼澤But since we』ve already in that territory, we have no choice但我們已經在這兒了，我們沒有選擇We have now learn few thing, which you will have to get rid of我們得學習一點什麼，然後你必須得拋棄它們You will have to learn few things, so that you can unlearn other things我們需要學一些事，所以可以卸下另外一些事You will have to…你將不得不yes, learn and treasure the method of learning along the way.對，一路上學習並珍視那些學習方式and finally, you have also learn to而且，最終你還要學習really develop reversion towards one that, which you have to be trained to love真正發展出一種你喜歡的法則l didn』t drink any alcoohol earlier,我之前沒喝酒什麼的哈so, don』t worry. l am, l am表擔心，我。。maybe, what l am saying is, l 『m maybe not making sense here可能我說的這些，可能聽起來不合常理l think my mind is intact at the moment我想，此刻我的頭腦是清醒的so, later you can ask me. what I mean dy these things待會你們可以問我，這些是什麼意思because these two questions is very important因為這兩個問題很重要what is bodhicitta and is buddhism moralistic path?什麼是菩提心，佛教是一條道德導向之道嗎yes, it is moralistic path.是的，它是一條道德之道but, the morality of buddhism has to accompany with nonduality但是，佛教的道德必須伴隨著無二if we lose the nonduality , it will become a puritanical path,若喪失了無二，就會變成一條清教徒式的道and that we have too many那個我們有太多了why have buddhism, it』s an extra buden為什麼要佛教呢，是個多餘的負擔very important, not forget nonduality aspect非常重要，不要忘記無二的面向for bodhicitta also, for love and compassion, for tolerance,對菩提心，對愛和慈悲，對寬容for any thing you do actually實際上，任何你做的事for develop, or, to actually have a so-called spiritual path,為了發展或真正擁有一條所謂的靈性道路you need to have this你需要擁有這個無二because if you don』t have nonduality.因為你如果失去無二if you don』t have nonduality, if you are following a spirittyal path如果你失去無二，而且還遵循一條修行之道that means that you are still attached to a concept called purpose and usefulness這就是說你仍執迷於『目的』和『有用』這樣的概念and that"s not good那不太好我~if you want to be useful假如你想變得有用if fundaentally if you want to be useful如果根本上，你想變得有用not so good, not so good不太好，不太好哦you have to really learn to completely useless你必須真的學習變得全然無用so important this這非常重要！and manage to actually rule the whole nation, you have to have that同時，還有能力統治整個國家，你必須得做到這樣to become, useless, doesn』t mean you beccme, what call it, bum變得無用不是說你變成個，怎麼講，懶漢（被人類所拋棄，被天神所讚歎）not at all完全不是because bum is very useful因為懶漢是很有用的to become a bum is very useful懶漢是非常有用的that is, especially in the socialist country,like england特別是在福利化的國家，比方英國very useful非常有用you know, people will take care you 你知道 人們會照顧你and government will pay the bills政府會出資stuff like that,諸如此類，you can make some liberal wooly head remark time to time你可以一次次做一些亂七八糟的評論 （笑聲）and we can pride yourseif,並以自己為豪very useful非常有用so, yes, going back to bodhicitta,所以，回來講菩提心to practice bodhicitta, you have to had some certain daringness also, you know為了修持菩提心，你必須要有一種膽量so that is the answer, what is really bodhicitta really here?這就是答案，到底什麼是真正的菩提心？but if you don』t want to hear this,但若你不想聽到這些my answer would be oh bodhicitta is the very philanthropic, smiling我的答案就會是：哦，菩提心就是非常慈愛的笑容呀be nice to every one, be help to everyone對每個人都好呀 幫每個人呀you know, do prayers,祈禱呀don』t get angry when somebody step on your toes.不因某人踩你腳而發怒呀all those are fine.所有這些都很好no problem.沒問題this will do for the time being,暫時而言都是可以的but if you follow that path, and If you are smart,但若你遵循那條道，而且你還夠聰明after a while, you will find that you have become the victim of bodhicitta過段時間，你會發現你成了菩提心的犧牲品and then you need very very special psychotherapist or psycholgist那你就需要一個非常非常特別的心理治療或心理醫生了 （笑聲）where did you go then?你去哪兒找呢？l am depressed because l』 ve been practice the bodhicitta.我因為修持菩提心變得很沮喪？l have lost all my confidence and l have lost all my self-esteem我失去了所有的自信和自尊because l have been breathing out of all my good things to others,因為我呼出所有好的東西給別人and breath in all the other people』s bad thing inside,吸人其他人壞的東西給自己？ （自他交換法門）and here l am , l』m total miserable person現在我在這裡，完全是個悲慘的傢伙啦？the gift of nonduality無二這個禮物actually let me tell you this實際上，讓我告訴你們這件事兒gendun chopei said,更敦群培說，maybe a little intellecual,這可能有點學術negation of the existence is not so difficult,否定存在不少那麼困難，I mean, it is quite difficult, of course當然也相當有難度but what is more difficult is negation of non-existence但是，更困難的是否定不存在that is so difficult.那個相當困難so the gift of nonduality, sakyamuni buddha』s gift to this earth所有，無二---釋迦牟尼佛帶給這個世界的禮物if you can only think about this如果你稍微想想這個wow, this is the, this is the most valuabie gift這是最無價的禮物呀it is not just like sth really stimulating philosophical concept這並非只是像一些很刺激的哲學論題you can read, got satisfaction, intellectual你可以研讀呀，智識上得到滿足呀no no no 不 不 不it is very practical, very practical它非常實際，非常實際this is why sakyamuni buddha said in heart sutra這就是為什麼釋迦牟尼佛在心經里說揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶underneath, this mantra is good for that that that下面說，這部經對這個，這個，這個好including headache, tooth ache, everything包括頭痛，牙痛，所有都好rememder? in the heart sutra記得嗎？在心經里this mantra you shouid chant,你應該念誦這個咒，it』s good for this good for that它對這個好，對那個好and of course, people usually take very literally當然 有人只按字面意思理解oh, l have tooth ache, let』s我牙痛了 讓我念那個咒吧揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶of course, fine ,no problem,當然，很好，沒問題but, if you really contemplate,但如果那你好好思考一下揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶at least at the beginning,至少在剛開始because you are now beginning to have a little glance of nonduality因為你現在開始對無二有了稍微一瞥you will learn not to make a big deal of your tooth ache你就學會了不太去把牙痛當回事兒that』s alredy a release from the tooth ache那已是從牙痛中的一種解脫the actuall tooth ache is actually part of is this big真實的牙痛其實也就這麼大it』s all the…surrounding the tooth ache其他都是圍繞牙痛的那些東西but beyond that, i think it is almost difficult to us comprehend但是超越這些的，我們很難理解了l tell you why我來告訴你為什麼the great these great nondual-philosophers, such as caodrakirti那些偉大的無二學者，如月稱菩薩he is not just like university professor他不只像一個大學教授一樣who read a lot , who thought a lot about nonduality研讀和思考很多關於無二who is very impressive to talking about it令人印象深刻地談論無二who was someone actually when it was necessary milk a painted cow,他是那種，當需要的時候，給一頭畫上去的牛擠奶and fed the milk from the painted cow然後餵給那隻畫上的牛now we are talking about undertanding of the nonduality此刻，我們在談論對於無二的理解because in our head, painted cow, how it would be milked因為在我們腦中，畫的牛？怎麼可能擠奶？！see, you stuck with that, remember? partial education看，你困在了那兒了。記得嗎？不完全的知識painted cow , impossible畫的牛？不可能！for candrakiti , the very idea of milking a actual cow,對於月稱菩薩，給真的牛擠奶的想法if that is possible, it is very possible to milk a painted cow如果那是可能的話，給畫的牛擠奶也是可能的l mean, cometo think about it.我說，來想想這事兒how did it even occured in our head這想法究竟是怎麼出現在我們腦中里的？milking a real cow, real, because l just tell it』s real,給一個真牛擠奶。我說真的，因為我不得不說『真的』for candrakirti ,no difference,對於月稱菩薩，毫無區別but it is difficult,真很難理解it』s difficult to understand to you and me,這很難理解，對於你我這樣的人very difficult非常困難why為何as the great LONGQINPA said, for someone who』s never tasted a salt,如偉大的龍欽巴尊者所說，對於一個從未嘗過鹽的人how do we tell them the salt taste like?怎麼和他說鹽的味道呢？we can only do sth like give them some of sugar我們只能做點諸如，給他點兒糖and say this is not it 並且說，它不是這個味道a littie bit of chilie一點辣椒this is not it不是這個味道that』s all we could do這就是我們能做的所有了that』s what we are doing right now, that』s what we are doing就是我們現在正在做的when we read the sutras like heart sutra, o, no nose, no eyes, no this on that當我們讀心經，無眼無鼻，無這個無那個that』s the best we could do我們最多只能做到這樣and buddha did so many times, do you remember what l told you佛陀做過很多次這樣的事，記得嗎？剛才說的Vajracchedika sutra金剛經he fold his robe, he washed his begging bowl, he sat very straight他疊好他的袍子，洗缽，坐直then he taught taught and taught,然後講啊講啊講啊and at the end , toward the end of teaching, he said l have never taught最後快結束時，他說我什麼也沒教very confusing令人迷惑呀！you talk 40 pages, now you told us you have never taught,你講了40頁，現在跟我們說你什麼都沒教授？what do you mean?你什麼意思呀？and he says things like 而且，他說諸如those see me as the form,以身見我者，no, those see buddha as the form,不是，以身見佛者those heard buddha as the sound 以聲見佛者they all have a wrong view都是錯誤的見地and actually,事實上l think the sanskrit word 『Buddha』 is so, l think, it』s so beautiful我覺得，梵文『Buddha』這個詞非常美麗l think literally. trying understand literlly will be very helpful我覺得，試著從字面上來理解會有很大的幫助you know, what is that we, people like myself, who is considered buddhist到底是什麼，像我這樣的人，所謂的佛教徒what we are trying to do我們在想要做什麼what is our aim, what is the aim of a buddhist什麼是我們的目標、佛教徒的目標？actually only two things,實際上，就兩件事two qualities, that is all what we are looking for我們全部的尋找就在於兩個特質two qualities,兩個特質to be awakened, that』s one quality.獲得證悟，一個特質and therefore, to be well equipped.然後因此，圓滿these are the two qualities we are looking for.這是我們在尋找的兩個特質to be awken, to be equipped, accomplished證悟和圓滿thet』s the only two things we are looking for這就是我們尋求的唯一的兩件事not really looking for some kind of migration不是在追求那種移民（凈土）or sth kind of sex change或者變性之類you know, or sth like very special tanning like that.或者，晒成一種特殊的顏色you know, golden color tanned, nothing like that.晒成金色啊，不是那樣的these thing have to be set, because a lot of people cannot understand nonduality那些得設成那樣，因為太多人不能夠理解無二even the physcal quality of buddha,甚至佛陀身體的特徵have you heard this,你們聽說過這個嗎？even the physical quality of buddha甚至佛陀身體的特徵buddha is praised to have 32 major physical qualities,佛陀被讚歎有三十二種相好it』s supposedly very beautiful應該是非常美的if you ponder very deeply你如果深究it believes buddha』s width and length is exactly same.據信佛的長和寬是一樣的this doesn』t look beautiful in our head, in our mind我們心中，這並不美呀this sound buddha like a box聽起來佛陀就像個箱子（笑聲）square box正方形的箱子but you know, what do u called it, emperor』s new cloak但是，正如皇帝的新衣32 major marks, 80 minor marks,三十二相 八十種好all of these, like that.所有這些necessary, and it』s very very necessary很必要，是非常非常必要的it is quite amazed, l just come from bodhgaya有個很奇妙的事，我剛從菩提迦耶過來when you, some of you must been to bodhgaya你們有些人可能去過菩提迦耶main temple, if you go circumambulating,如果你去主廟繞行and when you finished one round toward the end當快到一圈的盡頭there is very very famous statue那兒有一個非常非常著名的雕像there are many many many people said , o , this is a statue of tara很多很多人會說，哦，這是度母的想tara度母to whom the tara whom spoke with aishatibamogara阿底峽尊者對她說who said you have to go tobet你該去西藏because every one praise, it is beautiful, beautiful,每個人都來讚歎，太美了，太美了flowers, all of that獻花啊，諸如此類it is quite amazing這相當奇妙的this is the first time l tell you this things這是我第一次跟你們說這件事this is , this is kind of secret actually某種秘密哦this is really a secret真的是一個秘密but all aione, you this not a tara statue但是，你知道這不是度母像you know, even there is no breast.甚至沒有乳房but it blatantly avalokitesvara明顯是觀世音菩薩but who cares，who cares，但是，誰在乎呢？誰在乎呢？you know, someone ask me why there is that misunderstanding有人問我，為什麼會有這樣的誤會？everybody think this is a tara statue.人人都覺得這是度母像yet, this is no tara statue.但這不是度母像this is avalokitesvara, biatantly.這是觀世音菩薩呀，很明顯地but hundreds of hundreds people think it』s tara.但成千上萬的人都相信這是度母my answer to that was,我關於此的答案是this alone proves the unobstyucted manifestation of buddha.單單這個就證明了佛陀不可阻擋的化現in this case is tara在這裡就指度母she is so powerful她如此強大her manifestation, a stone statue.她的化現，一尊石像，no breast, breastless無乳房的石像but yet making everybody, manging to everybody think this is tara但讓所有人認為這是度母what a power何等的力量！manifestation of buddha works this way.佛陀的化現是這樣運作的and, l am sure, many those who pray to this statue as tara我確定，那些認為這座石像是度母而祈禱的人l』m sure receiving the bless from the tara肯定受到度母的加持l shouldu』t have said this.我本不該說這個的。。。but anyway, somehow because we are talking about the nonduality.但是 無論怎樣 我們在探討無二and this is a good example.這是個好例子nonduality is so precious.無二如此珍貴啊！without nonduality, there is not communication,沒有無二就沒有溝通l』m not talking about about the spiritual communication我不是指靈性交流even here, if l say , do you want to a glass of water,甚至這裡，如果我說你想要喝水嗎？even this you will not hear甚至這個你都無法聽見even this, do you want to a glass of water, even this you will not hear甚至『連你要喝一杯水嗎』這個你都無法聽見even this you will ont know how to interpret.不知如何詮釋even you will not know how to understand不知如何理解you won』 t know how to misunderstand不知應該怎樣誤解you won』t know how to misinterpret所以這些的存在all of this exist,all of this abundance of doors to all of this interpretion exist所有這些理解之門的存在thanks to nonduality多虧了無二by the way, don』t think nonduality is some kind of energy, don』t…don』t fall back to that.順便說一句，不要把無二當成某種能量，別陷到那裡去it is purely, the best word is nonduality.純粹的，最好的詞，就是『無二』what else is there?拉里，還有什麼？how to recognize the evil with oneself?如何認出自我的惡魔？o,yes, evil哦，是的，惡魔which book?那本書o,l see哦，我明白了okI think the words must be translated from barchey or dui我認為這些詞的翻譯來自惡障或鬼魂【西藏文意】which are like mara, daemon, right?就像是魔羅和惡魔 對吧actually l have here, a list of evil.實際上我這有惡魔的清單excellent, what a right timing..好極了，多好的時機how to deal with evil myself and others如何處理自己和他人具有的惡魔？yes是的you know, if you read, the life of buddha, 12 deeds of buddha你知道，如果你參研佛陀的一生或佛陀的十二事業after six years of penitence, buddha went to the present date bodhgaya在六年苦行之後，佛陀去了今天的菩提迦耶there under the bodhi tree在菩提樹下he sat他坐下and what happened然後發生什麼了呢？just as he about to enlightened就在他要證悟just as he about to crush his last.. of ignorance就在他要摧毀最後一道無明時the usual suspect came.慣犯出場了the lord of the mara, the evil, the lord of evil魔羅王 惡魔之王that alone is a very very significant symbolic teaching, you know光這個就是一個具有很大象徵意義的教導if there is any practitioner , you should hear this這裡如果有修行者，你們應該聽下這個you know, when we practice dharma當我們修行佛法many times we have obstacles, you know,很多時候我們有障礙like loss the inspiration , loss the devotion, loss the compassion喪失願力、喪失虔誠、喪失慈悲，loss of even wanting to sit甚至不想坐下來things like,諸如此類that actually means you are about to get it.這實際說明，你就要成了just like buddha, just you was about to get it, then the usual suspect came.就像佛陀，你就要證悟了，這時慣犯來了this is their job,you know這是他們的工作they are paid to do these things,他們被付錢來干這個的so that is the time you have to be really mean, you know,這就是你要真正刻薄的時刻了sort of kind of enlighened way to being mean.那種證悟式的刻薄you have to learn do this.你得學會幹這個anyway, evil. the lord of evil, the lord of daemon, the mara, he came惡魔之王來了 魔羅來了he tries all kinds of things他用盡各種辦法he sent his daughter to seduce the buddha, right?他派自己的女兒來誘惑佛陀，對吧story goes like that故事像那樣繼續著but that is not the last battle這還不是最後一仗the last battle was the lord of mara cam with 5 different arrows最後一役是魔羅王帶著五支不同的箭來了and, the 5 different arrows, things like五支不同的箭來了it』s what l looking for, but cannot find it, anyways這是我在找的，但是沒找著just like doubt, distraion , make a big deals out of 8 worldly dhamas, desire.懷疑，散亂，在世間八法上大做文章，慾望yes,desire is a very big one, actually 恩，事實上，慾望是個很大的部分l think, actually there is in order我認為 這兒還有一個順序呢l think ashogosha, beautiful是Ashogosha吧 很美first grrow he aim at buddha, l think it』s aggression.射向佛陀的第一支箭，我想是好勝心之箭that』s the easiest one.那是最簡單的一個and then it was desire.隨後是慾望things like that.諸如此類l think the last one is doubt or distration . I don』t remember this.我想，最後一個是懷疑或者散亂，我不記得了just constantly distraction不間斷的散亂we we just constantly distracted. you know我們也都是不間斷地散亂著for instance, you know, you are seating, your bottom is on that chair now.比如你現在坐著，屁股坐在椅子上your are not feeling your sensation of your underwear,你感覺不到自己的內衣then chair and the hardness of the floor椅子，地板的堅硬性等等you are not aware it,你覺察不到you are wearing necklaces , you are not aware of its weight.你戴著項鏈，你覺察不到它的重量just totally distracted全然地散亂we are basically like a zombie, zombie right?我們基本上就像殭屍一樣yes,just not aware anything.覺察不到任何事情not aware of feeling , not aware of sound.感覺不到感覺，感覺不到聲音we are not aware of what we are thinking.感覺不到外面在想什麼just that.就那些actually, l think that is the enemies when they fight with you.事實上，這些就是和你搏鬥的『敵人』that always send their best, right?他們總是派出他們最好的 對吧the last, of course , they have to reserve that, that is the last bullet最後的 當然 他們得存著 那是『最後一顆子彈』l think that. constant distracion我想就是持續的散亂l think before that is the doubt.這之前的該是懷疑doubt , like懷疑doubt cames do you know why懷疑會來，你們知道為什麼嗎？doubt is there because you have become, you have become victim of iogic因你已成為邏輯的犧牲品that』s why there is doubt這就是為什麼有懷疑的原因you have to become logician你已是邏輯學家了logic is the most powerful way to make yourself trapped邏輯是最強大的讓你自己被困住的方法yeah these are evil, actually, in buddha dharma.在佛法里，這些是真的惡魔now how do we what?然後，你們怎麼。。。。what』s the question?問題是。。how do you guard ourselves or sth like thar?問的是怎麼保護自己之類嗎？how do we deal?哦，對 我們怎麼應付that』s a very big question?這是個很大的問題just read bodhicharya-avatara from the beginning . these all there就從頭讀『入菩薩行論』吧，都在那兒了everything,每樣東西都在even mineral details,甚至很小的細節how do you points someone right way?諸如怎麼指點某人，像指路the physically, you know現實的那種which way to oxford .如怎麼去牛津呀you are not supposedly to use two fingers, stuff like that.你不應該用兩個指頭（指方向）呀什麼的all the details , everything.所有的細節都有someone might think it』s out dated,你們有些人可能會覺得這部分過時了but many of them is very very important.但，裡面的很多都很重要yeah, anyways, as shantideva said.無論如何，寂天菩薩說apart from taming the mind, what is there?除了馴服心靈，還有什麼呢？l mean all other penance, penance of taming the mind is most important所有苦行裡面 調伏內心之苦行是最重要的other apart from that, what need is there.除此之外 還需什麼呢？it』s what』s he say. l think it』s sum up everything.我覺得基本上這已經總結了一切he gave many examples.他舉了很多好例子like if you need to smooth the earth, so that you can walk.如為了走路你需要弄平整了大地的話it』s impossible to, you know, get that much leather不可能搞到那麼多皮革but if you wear a pair of shoes,但如果你穿雙鞋then it』s bit like walking in smooth surface就跟走在平坦的大地上感覺一樣likewise.類似這樣的話there is no point,you know, neutralizing, or hostile force externally制伏外敵是毫無意義的it』s best to taming your mind調伏你的內心則更好so on so forth等等not only shantideva』 s bodhicharya-avatara不僅僅是寂天菩薩的入行論but all the buddha』s teaching佛陀所有的教誨都是這樣but since this question但既然提這個問題了l would say for the beginners , sth like shamata我會說，對於初學者，像三摩地（止）的禪修or vipasana, is very good或者，毗婆舍那（觀）是很好的yes, actually, shamata and vipasana, and specially vipasana是的，止和觀！尤其是觀l have to tell you this one我不得不說一下這個especially l have to tell我必須在此特別提一下it』s good l remember幸好我記得說了because l, l, l, don』t know,因為，我也不知道this is all my paranoid, this is all my memory,這些都是我的妄想執著，我的記憶so you don』t have it seriously, sort of make a big deal out of this,你們別太當真I feel sometimes, especially in england,我覺得有時候，尤其是英格蘭this,這個。。。。（仁波切思考狀）l don』t know, l noticed this我也不知道（為什麼），我注意到english has amazing connection with theravada tradition.英國和聲聞乘（即小乘）有種奇妙的聯接this is good, this is very good,這很好，非常好this is fantastic無與倫比really, l am not in diplomatic here.真的，我不說在這示好really, it』s fantastic無與倫比！it』s really good,真的非常好but l think we have to be careful here但我覺得我們應該小心that so-called mindfulness所謂正念that people seems to have some kind of love affair with at the moment.人們似乎正在對它產生某種愛戀this mindfulness don』t hijack vipassna這種正念不要劫持【觀】because vipassana again is back to nonduality.因為【觀】再得回到『無二』那兒without nonduality there is no vipassana沒有無二，就沒有【觀】actually vipassana is really important.實際上，【觀】是很重要的discipline of vipassana doing nothing【觀】的戒律就是什麼都不做that really brings you quite close , you know , really quite close to nonduality這會把你帶到離無二相當近的地方just observing, because that』s all you can do right now.只是觀察，這是現在你唯一能做的after a while, you know, after a while, when you vipassana develops,when you matures過段時間後你持【觀】的功力提升了，熟練之後you have to even transcend the practice of just observing.你得超越『只是覺察』（觀）的修持that you have to.你必須要如此but right now, for most of us, we don』t know what that means.但現在 我們大多數人還不知道那是什麼意思but yes但 是的l think, that』s it? no? 我認為就是這些了？不是么？if you have questions你們還有問題嗎？l didn』t prepare anything我沒有任何準備this was literally three daya ago這真的是三天前three days ago三天前three days ago l suddenly remember: brighton三天前我突然想-----布萊頓so you know, l didn』t prepare, l don』t have specific thing to say我沒有準備，沒有什麼特別的要說but larry seems has these two questions.但larry似乎有這麼兩個問題o,ok噢，好的yes是的rinpoche, can you give us some tips please仁波切，請你給我們一些小建議oh how to be more useless in everday life?在日常生活中如何變得更無用o, that』s a good question, actually.事實上，這是個好問題we can begin with as what CHOGYAM TRUNGPA Rinpoche said,我們可以從秋陽.創巴仁波切說的開始develop the genuine heart of sadness『發展出由衷的悲傷』you know, l think that』s good.我覺得那很好genuine heart of sadness like由衷的悲傷，就像。。。。you know, like doing all the thing what we do做所有應該做的and really know this is just a game.同時明白這一切只是個遊戲that is a game, that l have to play我不得不玩的一個遊戲because l condition to play因為我受限要去玩l think that will bring you very close這會帶你趨近無用l think that geniuns heart of sadness is good我認為『由衷的悲傷』是很好的because the genuine heart of sadness is very much to do with awareness因為它與了知很有聯繫（了知；覺醒）this awareness that thing we think are so useful actually useless,了知我們認為有用的事物其實無用we don』t know this enough我們對這點了解得不夠we may know this intellectually, but we don』t know it enough我們可能智識上知道，但了解的還不夠and really而且，真的（思考狀）you will experience this when the moment you go to the third class train in lndia當你在印度三等火車上時，你會經歷到這個especially when you are running out of sanitizing handkerchief特別是當你用盡消毒紙巾時after a while, people they touch here, and they immediately like that過會兒，那些人摸下這兒，然後就像這樣（表演下）but if you live long over there, then you但如果你在那兒呆久了you have to give up this things,你得放棄這些you have to surrender.你必須要投降yeah,是的goal, aim, plan, schedules, friends,目標，目的，計劃，日程，朋友yeah,是的but, unfortunately, we do still have a lot of challenges though但不幸地是，我們還有很多挑戰they are things like telephone bills, grocery bills, police,像電話賬單，日常開銷，警察，tax office, what do you call it? revenue office, yeah,稅局，怎麼叫？稅務局，嗯those things那些事but once you arrive a certain level但一旦你到了某個程度you will reach a level where these are bothered you.到這些都不能煩擾你的程度then people will begin to think you have gone off然後，人們會開始覺得你瘋了but then if you have seen the value of uselessness再然後，如果你看到了無用的價值you would not be bothered.你就不會為此煩惱so what?又怎樣呢？they think l』ve gone off他們認為我瘋了you will be completely free你全然自由that』s what those sadhus must be doing這就是那些薩度（印度苦行僧）在做的事情l must really admire these sadhus in lndia我真的很佩服印度那些薩度the train station, nothing在火車站，他們一無所有they have no plans沒有計劃many of them, 他們很多人where will you go to tomorrow?明天你去哪兒？l am going to vanarasi我去瓦拉納西and day after tomorrow, they look at as this後天呢？他們這樣看著你：what do you mean?你什麼意思呀？why do you ask the day after tomorrow?你為啥問後天的事呀？！that』s, that』s good這個很棒but the problem is that the modern world doesn』t allow us to do this,isn』t it?問題是這個現代的世界不允許我們這樣做，不是嗎？in one way,從某種程度上說but l think we can, there are still但是，我想我們能，我們還有。。。this is the beauty of the spirtual path,這就是靈性道路之美as much the challenge is growing,隨著挑戰的增長the method to, you know, overcome that also grows對治它的方法也會隨著增長of course當然地in your case, I would say to become the next oppositon leader of austsralia parliament對你，我會說成為澳大利亞國會反對黨領袖is being useless and really aspiring to be a useless person會是無用，並且真正立志成為一個無用的人no, because useless is needs to be interpret in that way.不是的，因為無用性必須以這樣的方式來理解really真的ok恩other questions別的問題yeah, do you have question?你還有別的問題嗎？好 好（學生）Rinpouche, is the Buddha naturion end of actualization of nonduality?仁波切，佛性是無二實現的結果嗎？ yes , they are same thing , exactly same thing是的，這兩一樣，完全一樣bery good quesiton,非常好的問題yeah,是的學生：仁波切，我在牛津見到一些人就是您提的在您去的那個心智科學大會上我見到了丹尼斯.諾布和其他一些教授令人挺震驚的是，當代英國的凈化佛教和佛教的去佛陀化看起來都變成了某種運動了我想您可能留意了這段時間在講課的史提芬？巴喬樂，有次和我說整個大乘佛教都不懂到底佛陀說了什麼yeah, l just heard this yesterday我就是昨天聽到的around , precisely between 4 to 5:304點到5點半l have a big discussion with one of the most impotant figure我和牛津大學佛教研究界最重要的人物之一in the Oxford university』s buddhism circular professor Gang Bridge 工布里奇教授進行了一場大討論yes, he said mahayana is nothing to do with buddha是啊，他說大乘與佛陀毫無關係and nonduality is not a teaching from him 空性不是佛陀的教授yeah 是啊（學生：）我想說一點，就是您之前提到說無二無法說明我花了十年時間寫了本關於量子理論和佛教哲學的書，量子理論顯示這兩項真理（大乘與無二）是絕對正確的物質世界的背後，也是無二叫做量子波函數 現在已經知道這個了這是我們發現的像心智的東西l still don 『t know how to preface this problem, because l am still learning我不知道如何面對這個問題，因為我還正在學習what they say?他們說什麼they say sth like to build a sound theory or science, it has to be falsifable?他們好像說為了構造完備的理論或科學，它得是可證的isn』t it?是這樣嗎？（學生）that』s what they say,yes對，這是他們所說的and there seems to be their argument to see this 『s just a story.這似乎就是他們的論據，這只是個故事（指無二等）（學生）量子理論，他們想加強量子理論至少40年了，量子理論顯示，像。。。等很多教授說的，物質並不存在最終究竟的特性是覺知性的這個現在被科學證明了但西方很多科學家不願意相信這個所以。。。。甚至否定科學steven Bachhalor 實際上知道最新的科學說了什麼l see ,these l don』t know我明白了，這些我不知道that』s interesting.很有意思（學生）should we start to against this , sir?我們應該站出來反對這些嗎（仁波切）you know , l still, this is only my third days.雖然這只是第三天l』m learning a lot , actually , l should say事實上我學到很多in the buddhist study在佛教研究領域because there are sth we are tibetan sociery lagging benind,ok因為，有某些東西是我們西藏人在拖後腿的many things actually事實上是很多東西for instance , l give you one example.舉例來說like old art effects, like tangkhas, paintings, statues像傳統的藝術樣式，如唐卡，美術，雕像there is , what is , a technology, or study of preserving them有些保存這些東西的技術maintaining them保存這些東西try to explain that to tibetan lamas 試著和西藏喇嘛們解釋這些that』s just doesn』t work就是不管用for them, maintaining means put on the shrine, wrap with scarf對他們來說，保存意為用布包起來放在神龕上you know,things, these has a root, actually,事實上，這些是有根源的l think so, things like all the compound things are impermanent我認為如『諸法無常』you cannot maintain things , you know.你無法留存任何東西this kinds of philosophy inside their gene這種哲學紮根在他們基因里so they are fundamentally not interested所以他們根本就不感興趣this is just an example這只是一個例子now likewise , l think in the west, dates類似地，在西方，日期this is what l was telling you earlier, manufacture dates就像我早先和你們說的，生產日期l can understand why steven bachalor would say, mahayana buddhism,我可以理解為什麼和史蒂芬.巴喬樂之類的人說大乘in fact , a lot of people who said Nagar juna is not buddhist.事實上，有很多人說龍樹不是一個佛教徒l can understand , because they say mahayana , especially vajrayana,我可以理解，因為他們說大乘佛教，尤其是金剛乘佛教of course , vajrayana is , no , no, no,no當然金剛乘就更不那麼什麼了that』s a hindu thing,那是個印度式的東西because dates, because dates and vidence因為日期，證據but I am not so worried about about that, because但我不太很擔憂這些，因為this kind argument has been going on and on 2000 years這是個爭論了2000多年的論題了and l know very well,而且，我很清楚as the mahayana practitioner, have burden to prove to theravada身為大乘弟子，我有義務向聲聞乘的弟子證明that my teaching also come from the buddha證明我的法教也同樣來源於佛陀while theravade don』t have burden to prove that theravada is the teaching of buddha而小乘則不必證明他們的法教源於佛陀because l have to accept that.因為我必須承認這個l actually enjoy have that burden我其實蠻享受有這樣的責任because one has to be careful因為你必須小心to be a follower of a figure that』s come from 2500 years ago成為某個2500年前人物的追隨者fundamentally it doesn』t , in my mind, it doesn』t give me the satisfaction.在我心中，我覺得從根本上這不能滿足我that sounds you are follower, you are follow a guy who came 2500 years ago對我而言，這就像你是一個2500年前的人的追隨者l would rather be the follower of buddha within, sort of spaking,這麼說吧，我更願意成為內在的佛陀的追隨者that』s to me is much more important,那對我是更加重要的but this is , of course, you know , any scholars and says that但這點任何學者都可以爭論說l could invent my own, you know, buddhism, and all of that我在創造自己的佛教什麼的but, lstill think there is a way to protect ourself但我想我們有捍衛自己的方法for instance, like the four seal, four noble truth比方說，四法印，四聖諦yes是的（學生）thank you very much for your teachings.非常感謝您的教授，仁波切earlier on when you discuss doubt,剛才您提到懷疑and you said doubt arises in our mind您說懷疑在我們大腦中升起because we are victims of logic因為我們是邏輯的犧牲品（仁波切）yes是的（學生）l am just wondering if you can expand upon that我想您能否擴展講下那個and offers some advise about how we can came back the doubt in our lives給些如何在日常生活中與懷疑鬥爭的建議？（仁波切）you know the logic is very limited,你知道，邏輯是非常有限的logic is very very limited,邏輯非常非常有限logic is a very good tool,邏輯是個很好的工具even in buddhism studies, actuallly, we spend a lot of time to study buddhism logic佛教里也要花大量的時間學習佛教邏輯it is called pramana這叫做邏輯量論actually standard buddhism philosophy students will spend almost 6 years標準的佛弟子實際上要花約六年時間來學習它just study buddhism logic只是學習佛教邏輯it』s very important這很重要but we have always been told that logic we study to value and to validate the view但我們總被告知，學習邏輯是為了衡量和驗證見地this is always for the purpose就是這個目的so once you establish the view,一旦你建立起了見地then. you see.然後，你看buddhism, hearing, contemplation, meditation, you must heard this,你應該聽過，佛教中聞思修的概念this is very important one這是非常重要的l don』t know. maybe l am totally wrong.我不知道，或許我完全錯了this is a concept that west doesn』 t have我覺得西方沒有這個概念maybe west has hearing, contemplation.西方或許有聞、思meditation, I don』t know實修，我不知道maybe they have their own sort of way.或許他們有自己的辦法but, for, especially for the spiritual path, medition is so important.但在靈修之路上，禪修是很重要的so important,很重要because logic alone cannot因為單有邏輯是不能。。。logic only can brings you from A to , maybe , D邏輯只能把你從a差不多帶到dyou know,A,B,C,……Da-b-c…….dthat』s adout it.也就是這樣了that,s logic will collapse,然後邏輯就崩塌了from there,從那開始。。。but it has done its good job,但它已完成它的任務了you know, somewhere when you aroud the sea因為有時候你在海邊某處lots of dreams and physical experience, thing like light come from the northville大量的夢，身體體驗，北方來的光you know, like the vision of the buddha, and you know like shama come and insde you佛陀的示現，薩滿來到你體內。。。stuff like that will come,會發生像這樣的事，those are very dangerous這些是很危險的so for that you need logic因為那些，你需要邏輯once you come back them, then what do you need?一旦你打敗了這些，之後你需要什麼呢？you need daringness你需要膽識daringness,膽識what do I mean by daringness?膽識是什麼意思呢？l』ve been telling earlier, to be useless,我剛才說的，變得無用，really真的why we don』t have the daringness,為何我們沒有膽識？because we are think sth to loss.因為我們覺得會失去什麼you have to really prepare for losing everything我們必須真的準備要失去一切until you even hang on , even a little bit, like handkerchief乃至你甚至執著於很小的一點，像手帕that』s to so sad, right?這是很讓人悲哀，不是嗎？that you almost manage to get enlightment, except for that handkerchief你都幾乎證悟了呀，除了那個手帕that is to be such a ridiculous thing.那真是個非常荒謬的事you have to really be able to get rid all kinds of,所以你一定要能放下這些like this is useful, let』s take this.像，噢，這個會有用，帶上這個you know, to the spiritual journey, you go without any packaging.在靈修的旅程上，你要完全沒有行李地前行everything been packaged沒有任何掛載的no sandwich, no fresh underwear, no comb, nothing沒三明治，沒幹凈的內衣，沒梳子，什麼都沒有you walk naked.你赤裸裸地走this』s kind of necessary.這些是必要的it』s difficult though但很難的very difficult,非常困難because you always , oh,no,this one, like the toothpick,we need.因為你總是，噢不，這個，這個牙籤，我需要它l usually need toothpick我一般需要牙籤l』d better take along,我最好帶著它what if l have itch feeling under my tooth, or what, sth like that.如果我牙塞了或者別的，那怎麼辦呢？sth like that, it』s always a ridiculous problem就像這樣，總是一些很荒謬的事情it』s always small ridiculous small stupid problem that disturb your enlightment.總是些很小，很荒誕，愚蠢的事妨礙你的證悟it』s never going to be some, you know, very sophisticate obstacle, with fang,with tails,從來都不是什麼很複雜的障礙，長著毒牙和尾巴的you know, very majestically-looking obstacle.非常威嚴狀的障礙that』s going to stop you achieving enlightment.阻礙你打到證悟it』s always going with sth really ridiculous, l will tell you我跟你說，從來都是一些很荒謬的like worn out shoes,像穿壞的鞋子之類的l don』t know, l don』t know我不知道，我不知道like football tickets,像足球入場券l have feeling that will be mine我有感覺那會是我的（仁波切熱愛足球和巴塞羅那隊）okwhat else?還有什麼別的？（學生）thank you, rinpoche感謝仁波切would you explain the difference between contemplation and meditation?您能講解一下思與修的區別嗎？(仁波切)O, contemplation has lots of analysis, is it it? is it not it?噢，思有很多分析，是這個嗎？不是這個嗎？am l doing right? you know no no, Nagarjuna said this, not like that.我做對了嗎？不不，龍樹說的這個，不是那個。this is not much like reading, or hearing, listening,這不是閱讀或聽，聞，you making a lot of stories in your head, debating.更像是你在自己的腦中造出很多故事，去辯論when you meditate禪修的時候especially when you meditata, after hearing and contemplation,特別是當你去禪修時，在聞，思之後，you then come to some kind of conclusion.你就有了某些結論right?對吧？you have to come to conclusion,你會得出一個結論once you come to that conclusion, meditation you then no more do analysis一旦你有了個結論，禪修，你就不再分析just basically try to get used to that conclusion.你只是讓自己習慣那個結論meditation in tibet many times, sometimes, tibetan word of meditation is 『GOM』禪修在藏文裡面叫做Gom『GOM』has this what connotation of 『gustom to』whatever that view.Gom『貢』 有習慣於某個見地的涵義ok, tow more questions and then we will gook，再來兩個問題 我們就結束（學生）謝謝仁波切從印度過來並在今天幫助我們所有人我認為我在這階段想問的問題是我在1996年左右接觸到佛法，某人給了我一個去拜見加瓦仁波切的票，那看起來很酷然後我就去了這是一個無比美妙的道旅 但我遇到了一個很大的問題because l keep thinking l should be this l should be that.因為我一直不斷地想著說，我該做這個，做那個and l』ve read endless books,我讀了數不盡的書and l wonder for your point of view, from your own journey,我想從您的觀點和你自己的道旅角度when you sat and mediatated, and you saw what is it you are,當你坐下來禪修 你就看到自己究竟是什麼and how you lack of compassion你是多麼缺乏慈悲how can you find the love for yourself你究竟怎麼找到那份慈愛呢？and the compassion for yourself,對自己的愛so there is a moment of time when you cannot love yourself有段時間 你沒法愛自己and therefore love that numbed yourself你就用那份愛麻木自己which is everything and everybody in this world, in this room即對全世界和這個屋子裡每個人的那份愛（仁波切）for the beginners, l don』t know, from top of my head,對初學者，我不知道，突然從我腦子裡蹦出來的for if you are really new beginners, l will suggest two things,如果你是個完全的初學者，我會建議兩件事one is aspiration, that』s really important.第一是發願，那很重要aspiration again and again and again.發願，一次又一次地aspiration for having love and compassion,發願擁有愛和慈悲yeah, ok, the other is you should read second half of the six chapter of chandrakirti』s Madhyamika Avtara另一個，你該讀月稱的入中論第六章的後半段madhyamika Avatara, where he systematically deconstruct the idea of self.在那兒他系統地摧毀了『自我』這個概念once you do that, then you have no burden你做完了這個，然後你就不會有包袱to think even loving, having compassion to oneself or others甚至只是想一想 對自己或他人的慈悲that』s actually greatest loving and compassion事實上，那就是最大的愛和慈悲because that is not partial因為它不是片面的OK, last one. why don』t you just speak, l can hear.好，最後一個，你為什麼不就這樣說呢 我能聽見（學生）……（仁波切聽得見，但錄音聽不見）（仁波切）yeah, attribute , exactly, l demonstrate quite well,是的，特質，我其實解釋的很好了remember that, l was telling about the tara statue.記得我說的度母像嗎that』s an attribute.那就是一個特質that』s quite good.那相當好being able to exactly make hundreds of others,能讓成百上千的人hundreds of hundreds, years after years成百上千地，年復一年地have the attribute to make them believe that he is she.令人認為『他』是『她』的這種特質what an amazing attribute! l feel這是多麼精妙的特質啊，我覺得OK, anyways, this is very spontaneous好的，我羅如何，這是個很心血來潮的（講演）but, amazing that suddenly there are so many here.但是令人驚訝的是突然這裡有了這麼多人this alone must indicate the aspiration and compassion and blessing of sakyamuni單單這個就能證明釋迦牟尼佛的願力，慈悲和加持is really vigorously enter the minds of 是多麼鮮活而有力地注入了even a place like brighton.甚至像布萊頓這樣的地方（鬨笑聲）ls that an insult?這算是一個侮辱嗎？（笑聲）no , ok不是嗎？好吧actually l shouldn』t say even.實際上我不應該再說了because this is where many hippies used to stay , right?因為有很多嬉皮士曾經呆在這兒，是吧？hippies, grangers嬉皮士because hippies, l think, yeah,因為嬉皮，我覺得hippies they quite, they tried to taste the uselessness.他們真是在嘗試『無用感』 that』s very admirable.那是非常值得欽佩的（笑聲）might they live long.希望他們長壽ok好吧that』s all today.這就是我今天所有要講的首先我要向仁波切和所有人道歉，我們不是有意讓您受涼我知道每個人都挺冷的，但是在中途又沒法做什麼下次若這樣 一定給您備好毯子抱歉每個人都有點冷但最重要的是 仁波切 實在是無比感激您我覺得在某種程度上 在布萊頓 我們確實相信那些『無法相信的』您現在在這 在布萊頓作出示現 那是卓越的我們現在所在的這個特別的屋子若你們能好好看一下，這裡原來是個小教堂之後這裡是了一個賭場而今天這裡又成為了一方佛土 所以感謝仁波切我有幾個請求想說一下第一， 您寫的『正見』這本書幫助了無量眾生 我就想請求我其實在紙上寫過這個的 若您修訂本書能不能同情一下密續佛教 並寫點相關的東西 我代表所有人向您請求還有，我們向您請求，上次您來這兒是十一年之前，千萬別再一個十一年您再來因為我們中或許有些人到時候就死翹翹了那真會讓人傷心的 所以請一定一定要儘快歸來從我們內心最深處 我們愛您 我們如此愛看到您在這兒還有另外一件我想說的是 正如我們一直做的我們想把仁波切開示的功德迴向給有情眾生 望他們覺醒同時在今天很特殊地 我們有個很好的朋友一周前去世的沙哈.嘎代他曾是並將永遠還是無明僧伽的一員不管他現在在哪我們還想把功德迴向給他 就是這些了感激不盡 仁波切 希望您儘快又乘願歸來（Larry見仁波切拿包急忙說）請千萬別馬上走(交涉一會後仁波切說)insteads of offer kada , maybe shake the hand , too mess, you know like, all of that或許就供點食，握個手吧，否則會太混亂了
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