宗萨仁波切2010年11月英国布莱顿开示【全文】
真的很高兴看到大家，在这么几天通知之后&
非常感谢，还有大家来到布莱顿&
当然 首先我要欢迎仁波切再次莅临布莱顿&
谢谢仁波切百忙中的抽空到来&
我无法表达多么感激您真的来到这儿，坐在这里&
我认为关于仁波切 我不需要再多说什么了&
你们都可能见过他很多次了&
宗萨钦哲仁波切是宗萨钦哲确吉罗卓的转世&
他一位主要上师是怙主顶果钦哲仁波切&
他不但是一位西藏大师，还是位电影导演&
上次他造访布莱顿 我们刚才正在说&
我不知道你们多少人当时在场&
那是在duke of york影院放映the cup的时候（高山上的世界杯）&
之后仁波切还给了一段开示&
我记得 那大约是在十一年前&
所以，今天非常感谢仁波切再次归来&
Larry，do you have those pink popers？&
Larry，你有那些粉色的纸吗？&
Did you throw?&
It‘s ok ，l teink l remember&
没事，我想我记得&
Ok，this is good，&
So，larry ask me to say few worde about buddh I sm and
moraliry,righy?&
Larry请我谈谈佛教与道德，对吧？&
And，whether buddhism is a moralistic path？&
以及佛教是否一条道德导向之道&
Or，and also what is really bodhicitta，&
还有，什么是真正的菩提心&
L am a little dit disorieted&
我有点迷失方向&
Because just arrivng from the east&
因为刚从东半球过来&
And also immediately arriving，l went to oxford at the moment
并且到了之后马上去了牛津，现在我&
（沉默,思考状）&
I‘m supposedly doing sth in oxford l don‘t know what l an doing
我在牛津应该做了点什么，但我也不知道做了什么&
Anyway，one of the causes of disorietation is&
不管怎样，其中一个令我迷失的原因是&
L‘ve been talking lots of，few scholars in oxford&
我和几位牛津的学者谈了谈&
They are very good，really good，very good&
他们很棒 真的很好 非常好&
There are many so-called duddhist professors，buddhist
那儿有很多称为佛教教授，佛教专家的&
And they strongly oppose reincarnation&
他们强烈否定转世&
They don‘t believe the nonduality is taught by the
他们不相信无二，无差别，无分别，是佛陀的教授&
And stuff like that&
像这些等等&
Very good，it’s very educational for me&
非常好，我非常受教&
Just yesterday&
Talked about someone l have actually only heard the
还聊到一个人，我只听过他名字&
But never really learned anything adout him&
但还没真正研究过他&
Kar l popoer&
卡尔 波普尔&
Kar l popoer？&
卡尔 波普尔？&
So，also，in oxford&
而且，在牛津&
L was told they study buddhism objectively&
我被告知他们在‘客观地’研究佛教&
That’s very interneting&
这很有意思&
This is，this is all disorienting for me&
这些都令我迷失&
Because l have to switch my mind to&
因为我不得不切换思维&
L Switched mind back to buddhist ways，so to speak，in order to talk
切回到佛教徒式的思维，为了讨论这个&
Anyways，this is very important subject&
不论如何 这是非常重要的主题&
。。。。（思考状，放松一下状）&
If、we don‘talk about nonduality&
如果我们不谈无二（无分别，无差别）&
L don‘t think we can really talk about buddhism at all&
我觉得，我们完全不可能谈佛教&
But nonduality is not so easy&
但是，无二不是那么简单&
Recently l was talking to lndians、just lndian
intellctuals&
最近我和印度学者们聊天&
And、l was even kind of worried that how much we tibetans actually
manage to&
我甚至有点担忧，我们西藏人实际上在多大程度上&
Conceive the idea of nonduality thoroughly as much as these lndians
seems have done&
彻底地构想无二的观念，像这些印度人看上去所达成的一样&
It’s no that easy this nonduality to really conceive
真正地构想无二，不是那么简单&
Specially you are，if you think like，l think，karl popper’s
特别是当你以卡尔波普尔的方式去理解的时候&
And if you really think that sth can be observed and valued
objectively&
如果你真的认为事物可以被客观地观察和估价&
Nonduality is difficult&
无二是困难的&
About a year ago，l met a professor in america，berkely
university&
大概一年前，我在美国遇见一位伯克莱大学的教授&
He’s told me sth very intersting、&
他告诉我些非常有趣的事&
He said，actually&
他说，实际上&
It’s very important that tibetean lamas know the history of
西藏的喇嘛们知晓佛教发展史，是非常重要的&
And，specially the history of buddhism in the west&
尤其是，佛教在西方国家的发展史&
And he said，especially in the america&
他说 特别是在美国&
Because、he said that，the emerging of the buddhism in the
他说，因为佛教在西方国家的出现&
Mayde，may have，it started with，you know，it started with very
descartes-like buddhism&
可能是，以非常笛卡尔式的方式开始的&
So it’s very dualistic buddhism，sort of speak&
所以，是种非常二元论的佛教，可以说&
L can see some sense、l can understand him&
我能理解他&
Because even the most seasoned dharma practitioner in the
因为在西方，即使是最有经验的佛教修行者&
Sometimes l do have doubt，&
有时候我仍会怀疑&
How many they are really understanding&
他们在多大程度上了解无二&
Of courese，we are not actually realizetion of
nonduality&
当然了，我们没有谈对于无二真切的认识&
But we are talking about intellectual understanding of
nonduality&
我们说的是智识上的理解&
Because this concept is just not provable&
因为这个概念是，不可证明的&
Because every logic，language，meathod of measurement is
dualistic&
因为 每一个逻辑 言语 衡量方法都是二元的&
So dualistic method cannot measure and velue sth
nondualical，obviously，&
显然 无二的方法不能衡量和估价无二的事物&
And anything that cannot be proved&
任何不能证明的事物&
Or anything that doesn’t have a manufacturing date，sort of
或者没有生产日期的东西，这么说的话&
L think in the materialistic world，modern world&
我想，在物质的世界，现代的世界&
Is all，not really，is a story，basically，it’s like a
基本上只是一个传说，就像一个故事&
It really doesn’t have much value in it，&
没多少价值在里面&
L am throwing this，because&
我说这些东西，是因为&
The question what is really bodhicitta is a quite important
什么是真正的菩提心，是个相当重要的问题&
Because at a glance when you hear the word buddicitta&
因为当听到菩提心这个词，乍看之下&
L’m sure，for many,it’s refering to a very philanthropic&
我肯定，对很多人，它指的是一个非常博爱的&
Compassionate，kind，and，you know、tolerant，kind of mind&
仁慈、善良、宽容、这样的心&
When you often，you know，we sort of say that somebody is
budhisattva&
当我们说谁谁是菩萨&
Because so and so person does not throw the tamtrums&
因为这人不乱发脾气&
Therefore he or she is bodhisattva&
所以，他或她是一个菩萨&
Always bodhisattva is assumed someone who is
gentle，smiling&
菩萨，总被假设为一个温和、微笑、&
Sort of、never throw a temper&
从不发脾气的人&
So bodhicitta&
所以，菩提心&
And also l think&
而且，我还觉得&
Generally people talked about a religion，a religious
practices&
一般来说，人们谈到宗教，宗教修持的时候&
We do tend to talk about the
love，compassion，forgiveness&
我们确实倾向谈到爱、慈悲、宽容&
So somehow，and also in the west&
所以，有点。。。而且，在西方 （中国还有乞丐疯疯癫癫的其实是高人概念，但西方完全没有这种形象）&
Of course，many western religion&
当然了，许多西方宗教&
Like christiaty does seem have all these element&
像基督教也拥有这些元素&
so，immediately when we talk about bodhicitta&
所以，当我们谈到菩提心&
People tend to think bodhicitta is sth to do with in
love，compassion，kindness&
人们立刻想到菩提心是爱、慈悲、善良相关的事&
Of course，l am not saying that’s wrong&
当然，我不是说那是错的&
But this is not the end of bodhicitta&
但，那不是菩提心的终点&
In fact，a big part of bodhicitta is the nonduality&
事实上，菩提心很大部分是无二&
If you，if you lose the nonduality aspect of bodhicitta&
如果菩提心失去了无二的部分&
Actually，if you lose the nonduality&
实际上，如果失去了无二，&
We have lost 99,99%aspect of buddhicitta&
我们就失去了99,99的菩提心&
We have lost，&
已经失去了&
We may have a little bit of that smiling，touchy feely&
我们可能有一点点那种微笑，露骨地表达&
Kind of ，l don‘t know，do the right thing，kind of
buddicitta&
‘做正确的事’之类的菩提心&
But。。。 yes&
但是。。。 是的，&
If you don‘t have the nonduality，then we have lost the big
如果没有无二，我们就失去了大部分的&
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&
这可以追溯到很多佛经和论里&
One of shaseras，l am sure many of you have read&
有一部论 你们中很多人肯定读过&
Such as shantiara‘s&
如寂天菩萨的‘入菩萨行论’&
Righ at the beginning of ninth chapter&
在第九章一开头&
Shantitara said，all these practices of the bodhisattva
practices&
寂天菩萨说，所有菩提心的修行&
Such as discpline，mindfulness，mediation，uh。。。what else&
像戒律、觉知、禅修，uh。。。还有什么&
Vigilence、generiosity，one pointed concentration&
警醒、慷慨、一念专注，&
All of these are nothing&
所有这些，什么都不是&
They are really nothing&
他们真的什么都不是&
If they are not acompanied，if it is bot grounded to the prajna，or
如果他们不伴随着，根源于般若，智慧&
Dut this is difficult&
但这个很难&
As l was saying earlier，it is very difficult&
就像我早先所说的 这个非常难&
Because，especially the nonduality as l‘m repeating again and
因为，特别是无二，像我一再重复的&
It‘s not we can discuss，talk，demonstrate&
它不是一件我们能够讨论、言说、展示的事物&
The best we can do is to say few words about it&
我们最多只能稍稍描述一下它&
Eben though it is the most importa part，it is very difficult to
它虽然是最重要的部分，却极难表述&
So，emotionally every time when we tempt to practice
bodhicitta，&
所以，感情上，每当我们试着去修持菩提心&
We always end up holding on to the relative aspect of
bodhicitta&
我们总止于相对菩提心&
Which is usually love，compassion，all of that&
一般就是爱，慈悲，这些&
If we read a sutra very carefully&
我们如果很仔细地读一部佛经&
Actually buddha demonstrated these things again and
事实上，佛陀演示这些事，一遍又一遍地&
Even the structure of the sutra can tell us a lot&
甚至佛经的结构都能告诉我们很多&
The very popular sutra，vajracchedika sutra&
一部很流行的经---‘金刚经’&
Which is also，which translated loosely as diamond cutting
简译为金刚能断经&
Or diamond cutter&
If you read this from the beginning&
如果从头读起&
It has a full demonstrations adout how buddha after having
它详细描写了佛陀吃完午饭，【17分；14秒】&
Washing the begging bowl&
清洗乞食钵&
Folding his robes,folding his mediration mat,&
叠好长袍，叠好禅修垫&
Putting it properly on the ground&
把它适当地放在地上&
Sitting on that mat,sitting very straight&
坐在垫子上，坐得非常直&
And then he did some meditation&
然后做了会儿禅修&
And then discuss degunss begun with one of his close
disciple,called subhuti,&
然后，谈话始于名为须菩提的一位亲近弟子&
He then go on,thert is a long discuss,like 40 pages&
他一直说，很长的，大约40页&
Of conversation between his close discple subhti and
弟子须菩提和他的谈话&
And towards the end,buddha begun to say things like&
快结束时，佛陀开始说&
Buddha beguan to ask his disciple sudhuti,&
佛陀开始问须菩提&
Have l taught?&
我教了什么吗？&
And subhuti said,on,you haven’t taught&
须菩提说：没有，您没有教授&
And buddha said excellent.l have never taught&
佛陀说：好极了！我从未教过&
Does buddha have 32 major marks,80minor marks,golor,you
佛陀有三十二种相好、八十种随好，金色？&
All of that,what we called buddha quality.physical buddha
那些称为佛陀的特质，佛的身体特质吗？&
Subhuti said same thing.no.&
须菩提说了同样的话：没有&
There again&
It is a,you know,it is out of,l.ack of tools or methods to
demonstrate&
缺少工具或方法来演示&
The ultimate truth&
究竟的真理&
This is the best thing he could do,sort of speak,&
这是他所能做到的最好的了 可以这么说&
You know,sijanoni buddha,after he achieve the
enlightment&
你们知道，释迦牟尼佛，他证悟之后&
The first thing he said was that he found the truth cannot de
说的第一件事是，他发现真理不能被表达&
That cannot be conceived&
不能被想象&
By,you know,ordinary mind,or mind&
被一般的心，或者说，心&
It cannot be,what do u call it,&
真理不能是，怎么说&
It cannot be a subjective&
它不能是一个对象&
Therefore, he’s not going to,therefore,he decides to remain in the
所以，他决定留在森林之中&
But,it’s believed that his would-be disciple,&
但是据说，他未来的弟子&
Indra and brahma they came&
大梵天，帝释天，他们来了&
And asked him to teach,for those,asked him to teach&
请求他教授&
And he then agreed for teach.beginning the teachings in
他同意并在鹿野苑开始教授&
It’s very difficult to understand the ultimate
bodhicitta&
理解究竟的菩提心是很困难的&
Dut as l said,without that,bodhicitta is not complete&
但是，如我所说，没有这点，菩提心是不完整的&
In fact,a big part of bodhicitta is not complete&
事实上，菩提心最大的部分不完整了&
Similarly,morality.one of the question about morality&
同样，关于道德的问题&
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&
成千上万，事实上&
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&
几乎和另一种佛陀教法的道德或戒律相悖&
For instance&
This is actually why ordinary people not knowing the ultimate
实际上，这就是为什么一般人无法了解究竟菩提心，&
Or nonduality aspect&
或者，无二的面向&
There is so many misunderstanding&
太多的误解&
For instance,like if your go to traditional buddhist societies or
countries,&
例如，你去传统的佛教国家或地区&
Like thailand or sri lanka,there the monks would eat
像泰国，斯里兰卡，那里的僧人会吃肉&
It’s not because they are allowed to eat meat&
不是因为他们‘准许’吃肉&
But they are not allowed to…&
而是他们不允许。。。&
They are supposed to eat whatever it is given or offered on that
他们要吃当天的任何供养&
But again,if you go to places like japan or china&
但你要去日本或中国&
The mahayana practitioners&
大行修行者&
For them,the discipline is no meat at all&
对他们，戒律是完全没有肉&
So,thers’s already have some kind of conflict within the buddhist
discipline,&
所以，在佛教内的戒律里已经有了某些冲突&
There are so many of that,&
这样的太多了&
What is allowd to one person,is not allowed for others,&
对某人允许的，对其他人不行&
And then,for tantrayana practitioners,&
然后，对密续行者（金刚乘修行人），&
Many people seems have misconcept&
人们有错误的观念&
That tantra people are allowed doing lots of things that not
allowed to others&
以为密乘允许做许多其他人不允许做的事&
Which is not true.&
这个不是真的&
There is never an allowance, acturally, and there is never and to
从来不存在什么‘许可证’，实际上，从来没有&
More precise, there is no&
更精确地说&
It’s like methods or discipline such as shaving hair in buddhism
for the monks&
佛教的戒律或方法，像僧侣剃发&
It’s purely a skillful means&
纯粹是一个善巧方便&
So in another words,what l am saying is, again nonduality has to
take the presidence.&
换句话，我是说，再一次地，无二必须是首要的&
Or nonduality is more important than shaving hair or not
或者说，无二比剃发或不剃发更重要&
It’ s to understand nonduality,&
它是为了理解无二&
It’is to actualize the nonduality&
它是为了践行无二&
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,&
纯粹是用来理解无二&
Say, again, if we lose the nonduality,&
再一次地，如果失去无二&
And if buddhism really puts an inportance to morality&
如果佛教真心地认为道德更重要&
It will decome very dangerous&
它就会变得非常危险&
Because then the value of practitioner will be judged by who is
morally good and right&
因为这样，修行者的价值就会由他道德的好坏来评判&
And this is very dangerous&
这真的非常危险&
Because many time we know, that morally somebody could
因为我们知道很多次，有人在道德上&
Of course, we are using very big language, morality&
当然了，我们在用一个很大的词‘道德’&
Somebody could be very good with morality,&
有人可能道德上很好&
But they may have no compassion,&
但他们可能没有慈悲心&
They may have no understanding of the truth,&
他们可能不了解真理&
And because there are not udnerstanding of the truth&
因为不了解真理&
And because of that, there are no compassion,&
因为这个，就没有慈悲&
Morality acutally becomes sort of a pillar for our pride and
arrogance&
道德实际上成为傲慢和自大的支柱&
So the whole purpose of morality is again defeated,&
所以，道德的整个儿目的就再一次溃败了&
So my answer to what is really bodhicitta&
所以，什么是真正的菩提心，我的回答是&
Bodhicitta is&
Put it very simply, bodhicitta is a wish&
简单地说，菩提心是一种愿望&
If you ask this question what is bodhicitta,&
如果你问到，什么是菩提心&
Usually the answer is&
一般来说，答案是，&
This wish and practice to enlighten all the sentient
这种为使一切有情众生证悟的愿景和实践&
But the word enlightment has the connotation of
nonduality,&
但‘证悟’这个词，包含无二的涵义&
Because when we talk about enlightment.&
因为当我们讲到证悟&
Enlightment meaning weaken from sth,&
证悟指的是从什么中觉醒过来&
Awaken from what?&
从哪儿觉醒呢？&
Awaken from sleep&
从睡眠中觉醒&
A deep sleep&
What is that sleep?&
什么是那个睡眠呢？&
What is that ignorance?&
什么是那种无知呢？&
It’s no other than the dualism&
就是分别心 别无其他&
So,all the buddha’s practices&
佛法所有的修行&
Generosity, morality,&
慷慨，品德&
Including,&
Exotic method of vajrayana,tantrayana, such as
visualizations&
金刚乘里奇异的方法，如观想等&
All of these must be accompanied by the wisdom of
nonduality&
它们都必须伴随着无二的智慧&
A great scholar, tibetan scholar, gendun chopel&
一位伟大的西藏学者，更敦群培&
He said sth quite amazing,&
他说了一段很美妙的话&
He said, if it is not for nonduality,&
他说，若非为了无二，&
The tantra practice of visualization is a complete
密乘的观想完全就是个笑话&
Some of you may quite familiar with tantra practition of
…visualization.&
你们知道有些人可以熟悉密乘的修法，如观想&
What we do? We visualize in the midz of big fire,&
怎么做？我们观想在大火中央&
We visualize lotus petal,&
观想莲花花瓣&
In the center of lotus is a cool moon disk&
莲花中央是一轮清凉的月轮&
And then come to the seat silver&
再来是银色的座&
And then emerges the deity&
然后本尊出现&
Many times deity has, deity is very very wrathful,&
多数时候，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.&
同时，本尊拥有一个非常非常。。拥抱着非常激情的明妃&
All of these are contradiction&
全都是矛盾的&
How can a lotus petal last at midz of big fire?&
莲花怎么能够在大火中留存呢？&
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,&
人类的逻辑来看，这不可能&
So, he goes on saying this, gendun chopel said, if to really
understand the buddhism&
所以，更敦群培继续说，真的想要理解佛教&
One has to learn to believe in things that are not
believble&
你要学会相信‘无法令人相信’的事&
This is a very big challenge&
这是非常大的挑战&
Because we have entered ourselves into a certain trap&
因为我们让自己陷入了某种陷阱&
We only believe in things that is believable&
我们只相信那些‘可信’的事&
Some of you may think about are we talking about blind
有些人可能想，我们是否在谈盲信&
Yes, we are talking about the blind devotion&
是的，我们就是在谈盲信&
And l am saying blind devotion is very necessary&
我说，盲信是非常必要的&
L am saying this is because you have no choice&
我说这个，因为我们别无选择&
Apart from blind devotion, as a human being,&
身为人类，除了拥有盲信，&
You don't have anything else&
你什么都没有&
Whatever you are believing, even now,&
即便是现在，无论你相信什么&
You believe you are human being?&
你认为你是个人？&
That is a total blind devotion,&
这完全是盲信！&
And you may have some reason not to belive in cartain
你可能还有一些理由不相信一些事&
You can take the pride&
你可能因此很骄傲&
Especially you go to the place where l am at the moment&
特别是我现在呆的地方&
Intellectual, critical thinking, analytical thinking, all of that,
you can go and on&
智识，批判，分析，等等，你可以永远这样下去&
And deceive yourself&
然后蒙骗你自己&
You know, you have the oritcal mind&
我有批判的心&
L don’t believe in this&
我不相信这个&
L have good reason not to believe in this&
我有很棒的理由不相信这个&
But you know, be blindly believe in that reason for not
believing&
但，你知道，为了‘不相信’而盲信那个理由&
We have no other choice&
我们没有其他选择&
So, actually, not only tantrayana,&
事实上，不仅仅密乘，&
To be aspirual person&
身为一个修行人&
L am not talking about tantra&
我没有说密乘&
L am not talking mahayana&
我也没有说大乘&
Just generally a spiritual person&
只是广泛意义上的修行人&
If you want to be a spiritual person&
如果你想成为一个修行人&
You have two choice,&
你有两种选择&
Either you have to be 100% percent learned and wise
要不你得是一个百分之百的智者&
Or you have to be 100% percent idiot&
要不然就得是个百分百的白痴&
That’s the only, you have two choice&
我们只有这两种选择&
Neither choice we have this, we have&
Unfortunately., we are not 100% idot&
不幸地是，我们不是100%的傻子&
Unforunately, l would say&
很不幸地是，我会说&
Because we kmow few things&
我们确实知道一些事情&
And that really, this partial information that we have in our
这个真的。。。我们脑袋里已有的部分的信息&
Is going to really drag us&
真的会在路上拖着我们&
Bog us down along the way.&
让我们陷入沼泽&
But since we’ve already in that territory, we have no
但我们已经在这儿了，我们没有选择&
We have now learn few thing, which you will have to get rid
我们得学习一点什么，然后你必须得抛弃它们&
You will have to learn few things, so that you can unlearn other
我们需要学一些事，所以可以卸下另外一些事&
You will have to…&
你将不得不&
yes, learn and treasure the method of learning along the
对，一路上学习并珍视那些学习方式&
and finally, you have also learn to&
而且，最终你还要学习&
really develop reversion towards one that, which you have to be
trained to love&
真正发展出一种你喜欢的法则&
l didn’t drink any alcoohol earlier,&
我之前没喝酒什么的哈&
so, don’t worry. l am, l am&
表担心，我。。&
maybe, what l am saying is, l ‘m maybe not making sense
可能我说的这些，可能听起来不合常理&
l think my mind is intact at the moment&
我想，此刻我的头脑是清醒的&
so, later you can ask me. what I mean dy these things&
待会你们可以问我，这些是什么意思&
because these two questions is very important&
因为这两个问题很重要&
what is bodhicitta and is buddhism moralistic path?&
什么是菩提心，佛教是一条道德导向之道吗&
yes, it is moralistic path.&
是的，它是一条道德之道&
but, the morality of buddhism has to accompany with
nonduality&
但是，佛教的道德必须伴随着无二&
if we lose the nonduality , it will become a puritanical
若丧失了无二，就会变成一条清教徒式的道&
and that we have too many&
那个我们有太多了&
why have buddhism, it’s an extra buden&
为什么要佛教呢，是个多余的负担&
very important, not forget nonduality aspect&
非常重要，不要忘记无二的面向&
for bodhicitta also, for love and compassion, for
tolerance,&
对菩提心，对爱和慈悲，对宽容&
for any thing you do actually&
实际上，任何你做的事&
for develop, or, to actually have a so-called spiritual
为了发展或真正拥有一条所谓的灵性道路&
you need to have this&
你需要拥有这个无二&
because if you don’t have nonduality.&
因为你如果失去无二&
if you don’t have nonduality, if you are following a spirittyal
如果你失去无二，而且还遵循一条修行之道&
that means that you are still attached to a concept called purpose
and usefulness&
这就是说你仍执迷于‘目的’和‘有用’这样的概念&
and that's not good&
那不太好我~&
if you want to be useful&
假如你想变得有用&
if fundaentally if you want to be useful&
如果根本上，你想变得有用&
not so good, not so good&
不太好，不太好哦&
you have to really learn to completely useless&
你必须真的学习变得全然无用&
so important this&
这非常重要！&
and manage to actually rule the whole nation, you have to have
同时，还有能力统治整个国家，你必须得做到这样&
to become, useless, doesn’t mean you beccme, what call it,
变得无用不是说你变成个，怎么讲，懒汉（被人类所抛弃，被天神所赞叹）&
not at all&
because bum is very useful&
因为懒汉是很有用的&
to become a bum is very useful&
懒汉是非常有用的&
that is, especially in the socialist country,like
特别是在福利化的国家，比方英国&
very useful&
you know, people will take care you&
你知道 人们会照顾你&
and government will pay the bills&
政府会出资&
stuff like that,&
诸如此类，&
you can make some liberal wooly head remark time to
你可以一次次做一些乱七八糟的评论 （笑声）&
and we can pride yourseif,&
并以自己为豪&
very useful&
so, yes, going back to bodhicitta,&
所以，回来讲菩提心&
to practice bodhicitta, you have to had some certain daringness
also, you know&
为了修持菩提心，你必须要有一种胆量&
so that is the answer, what is really bodhicitta really
这就是答案，到底什么是真正的菩提心？&
but if you don’t want to hear this,&
但若你不想听到这些&
my answer would be oh bodhicitta is the very philanthropic,
我的答案就会是：哦，菩提心就是非常慈爱的笑容呀&
be nice to every one, be help to everyone&
对每个人都好呀 帮每个人呀&
you know, do prayers,&
don’t get angry when somebody step on your toes.&
不因某人踩你脚而发怒呀&
all those are fine.&
所有这些都很好&
no problem.&
this will do for the time being,&
暂时而言都是可以的&
but if you follow that path, and If you are smart,&
但若你遵循那条道，而且你还够聪明&
after a while, you will find that you have become the victim of
bodhicitta&
过段时间，你会发现你成了菩提心的牺牲品&
and then you need very very special psychotherapist or
psycholgist&
那你就需要一个非常非常特别的心理治疗或心理医生了 （笑声）&
where did you go then?&
你去哪儿找呢？&
l am depressed because l’ ve been practice the
bodhicitta.&
我因为修持菩提心变得很沮丧？&
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
因为我呼出所有好的东西给别人&
and breath in all the other people’s bad thing inside,&
吸人其他人坏的东西给自己？ （自他交换法门）&
and here l am , l’m total miserable person&
现在我在这里，完全是个悲惨的家伙啦？&
the gift of nonduality&
无二这个礼物&
actually let me tell you this&
实际上，让我告诉你们这件事儿&
gendun chopei said,&
更敦群培说，&
maybe a little intellecual,&
这可能有点学术&
negation of the existence is not so difficult,&
否定存在不少那么困难，&
I mean, it is quite difficult, of course&
当然也相当有难度&
but what is more difficult is negation of non-existence&
但是，更困难的是否定不存在&
that is so difficult.&
那个相当困难&
so the gift of nonduality, sakyamuni buddha’s gift to this
所有，无二---释迦牟尼佛带给这个世界的礼物&
if you can only think about this&
如果你稍微想想这个&
wow, this is the, this is the most valuabie gift&
这是最无价的礼物呀&
it is not just like sth really stimulating philosophical
这并非只是像一些很刺激的哲学论题&
you can read, got satisfaction, intellectual&
你可以研读呀，智识上得到满足呀&
it is very practical, very practical&
它非常实际，非常实际&
this is why sakyamuni buddha said in heart sutra&
这就是为什么释迦牟尼佛在心经里说&
揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃&
underneath, this mantra is good for that that that&
下面说，这部经对这个，这个，这个好&
including headache, tooth ache, everything&
包括头痛，牙痛，所有都好&
rememder? in the heart sutra&
记得吗？在心经里&
this mantra you shouid chant,&
你应该念诵这个咒，&
it’s good for this good for that&
它对这个好，对那个好&
and of course, people usually take very literally&
当然 有人只按字面意思理解&
oh, l have tooth ache, let’s&
我牙痛了 让我念那个咒吧&
揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃&
of course, fine ,no problem,&
当然，很好，没问题&
but, if you really contemplate,&
但如果那你好好思考一下&
揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃&
at least at the beginning,&
至少在刚开始&
because you are now beginning to have a little glance of
nonduality&
因为你现在开始对无二有了稍微一瞥&
you will learn not to make a big deal of your tooth
你就学会了不太去把牙痛当回事儿&
that’s alredy a release from the tooth ache&
那已是从牙痛中的一种解脱&
the actuall tooth ache is actually part of is this big&
真实的牙痛其实也就这么大&
it’s all the…surrounding the tooth ache&
其他都是围绕牙痛的那些东西&
but beyond that, i think it is almost difficult to us
comprehend&
但是超越这些的，我们很难理解了&
l tell you why&
我来告诉你为什么&
the great these great nondual-philosophers, such as
caodrakirti&
那些伟大的无二学者，如月称菩萨&
he is not just like university professor&
他不只像一个大学教授一样&
who read a lot , who thought a lot about nonduality&
研读和思考很多关于无二&
who is very impressive to talking about it&
令人印象深刻地谈论无二&
who was someone actually when it was necessary milk a painted
他是那种，当需要的时候，给一头画上去的牛挤奶&
and fed the milk from the painted cow&
然后喂给那只画上的牛&
now we are talking about undertanding of the nonduality&
此刻，我们在谈论对于无二的理解&
because in our head, painted cow, how it would be
因为在我们脑中，画的牛？怎么可能挤奶？！&
see, you stuck with that, remember? partial education&
看，你困在了那儿了。记得吗？不完全的知识&
painted cow , impossible&
画的牛？不可能！&
for candrakiti , the very idea of milking a actual cow,&
对于月称菩萨，给真的牛挤奶的想法&
if that is possible, it is very possible to milk a painted
如果那是可能的话，给画的牛挤奶也是可能的&
l mean, cometo think about it.&
我说，来想想这事儿&
how did it even occured in our head&
这想法究竟是怎么出现在我们脑中里的？&
milking a real cow, real, because l just tell it’s
给一个真牛挤奶。我说真的，因为我不得不说‘真的’&
for candrakirti ,no difference,&
对于月称菩萨，毫无区别&
but it is difficult,&
真很难理解&
it’s difficult to understand to you and me,&
这很难理解，对于你我这样的人&
very difficult&
as the great LONGQINPA said, for someone who’s never tasted a
如伟大的龙钦巴尊者所说，对于一个从未尝过盐的人&
how do we tell them the salt taste like?&
怎么和他说盐的味道呢？&
we can only do sth like give them some of sugar&
我们只能做点诸如，给他点儿糖&
and say this is not it&
并且说，它不是这个味道&
a littie bit of chilie&
this is not it&
不是这个味道&
that’s all we could do&
这就是我们能做的所有了&
that’s what we are doing right now, that’s what we are
就是我们现在正在做的&
when we read the sutras like heart sutra, o, no nose, no eyes, no
this on that&
当我们读心经，无眼无鼻，无这个无那个&
that’s the best we could do&
我们最多只能做到这样&
and buddha did so many times, do you remember what l told
佛陀做过很多次这样的事，记得吗？刚才说的&
Vajracchedika sutra&
he fold his robe, he washed his begging bowl, he sat very
他叠好他的袍子，洗钵，坐直&
then he taught taught and taught,&
然后讲啊讲啊讲啊&
and at the end , toward the end of teaching, he said l have never
最后快结束时，他说我什么也没教&
very confusing&
令人迷惑呀！&
you talk 40 pages, now you told us you have never
你讲了40页，现在跟我们说你什么都没教授？&
what do you mean?&
你什么意思呀？&
and he says things like&
而且，他说诸如&
those see me as the form,&
以身见我者，&
no, those see buddha as the form,&
不是，以身见佛者&
those heard buddha as the sound&
以声见佛者&
they all have a wrong view&
都是错误的见地&
and actually,&
l think the sanskrit word ‘Buddha’ is so, l think, it’s so
beautiful&
我觉得，梵文‘Buddha’这个词非常美丽&
l think literally. trying understand literlly will be very
我觉得，试着从字面上来理解会有很大的帮助&
you know, what is that we, people like myself, who is considered
到底是什么，像我这样的人，所谓的佛教徒&
what we are trying to do&
我们在想要做什么&
what is our aim, what is the aim of a buddhist&
什么是我们的目标、佛教徒的目标？&
actually only two things,&
实际上，就两件事&
two qualities, that is all what we are looking for&
我们全部的寻找就在于两个特质&
two qualities,&
to be awakened, that’s one quality.&
获得证悟，一个特质&
and therefore, to be well equipped.&
然后因此，圆满&
these are the two qualities we are looking for.&
这是我们在寻找的两个特质&
to be awken, to be equipped, accomplished&
证悟和圆满&
thet’s the only two things we are looking for&
这就是我们寻求的唯一的两件事&
not really looking for some kind of migration&
不是在追求那种移民（净土）&
or sth kind of sex change&
或者变性之类&
you know, or sth like very special tanning like that.&
或者，晒成一种特殊的颜色&
you know, golden color tanned, nothing like that.&
晒成金色啊，不是那样的&
these thing have to be set, because a lot of people cannot
understand nonduality&
那些得设成那样，因为太多人不能够理解无二&
even the physcal quality of buddha,&
甚至佛陀身体的特征&
have you heard this,&
你们听说过这个吗？&
even the physical quality of buddha&
甚至佛陀身体的特征&
buddha is praised to have 32 major physical qualities,&
佛陀被赞叹有三十二种相好&
it’s supposedly very beautiful&
应该是非常美的&
if you ponder very deeply&
你如果深究&
it believes buddha’s width and length is exactly same.&
据信佛的长和宽是一样的&
this doesn’t look beautiful in our head, in our mind&
我们心中，这并不美呀&
this sound buddha like a box&
听起来佛陀就像个箱子（笑声）&
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 八十种好&
all of these, like that.&
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&
有个很奇妙的事，我刚从菩提迦耶过来&
when you, some of you must been to bodhgaya&
你们有些人可能去过菩提迦耶&
main temple, if you go circumambulating,&
如果你去主庙绕行&
and when you finished one round toward the end&
当快到一圈的尽头&
there is very very famous statue&
那儿有一个非常非常著名的雕像&
there are many many many people said , o , this is a statue of
很多很多人会说，哦，这是度母的想&
to whom the tara whom spoke with aishatibamogara&
阿底峡尊者对她说&
who said you have to go tobet&
你该去西藏&
because every one praise, it is beautiful, beautiful,&
每个人都来赞叹，太美了，太美了&
flowers, all of that&
献花啊，诸如此类&
it is quite amazing&
这相当奇妙的&
this is the first time l tell you this things&
这是我第一次跟你们说这件事&
this is , this is kind of secret actually&
某种秘密哦&
this is really a secret&
真的是一个秘密&
but all aione, you this not a tara statue&
但是，你知道这不是度母像&
you know, even there is no breast.&
甚至没有乳房&
but it blatantly avalokitesvara&
明显是观世音菩萨&
but who cares，who cares，&
但是，谁在乎呢？谁在乎呢？&
you know, someone ask me why there is that
misunderstanding&
有人问我，为什么会有这样的误会？&
everybody think this is a tara statue.&
人人都觉得这是度母像&
yet, this is no tara statue.&
但这不是度母像&
this is avalokitesvara, biatantly.&
这是观世音菩萨呀，很明显地&
but hundreds of hundreds people think it’s tara.&
但成千上万的人都相信这是度母&
my answer to that was,&
我关于此的答案是&
this alone proves the unobstyucted manifestation of
单单这个就证明了佛陀不可阻挡的化现&
in this case is tara&
在这里就指度母&
she is so powerful&
她如此强大&
her manifestation, a stone statue.&
她的化现，一尊石像，&
no breast, breastless&
无乳房的石像&
but yet making everybody, manging to everybody think this is
但让所有人认为这是度母&
what a power&
何等的力量！&
manifestation of buddha works this way.&
佛陀的化现是这样运作的&
and, l am sure, many those who pray to this statue as
我确定，那些认为这座石像是度母而祈祷的人&
l’m sure receiving the bless from the tara&
肯定受到度母的加持&
l shouldu’t have said this.&
我本不该说这个的。。。&
but anyway, somehow because we are talking about the
nonduality.&
但是 无论怎样 我们在探讨无二&
and this is a good example.&
这是个好例子&
nonduality is so precious.&
无二如此珍贵啊！&
without nonduality, there is not communication,&
没有无二就没有沟通&
l’m not talking about about the spiritual communication&
我不是指灵性交流&
even here, if l say , do you want to a glass of water,&
甚至这里，如果我说你想要喝水吗？&
even this you will not hear&
甚至这个你都无法听见&
even this, do you want to a glass of water, even this you will not
甚至‘连你要喝一杯水吗’这个你都无法听见&
even this you will ont know how to interpret.&
不知如何诠释&
even you will not know how to understand&
不知如何理解&
you won’ t know how to misunderstand&
不知应该怎样误解&
you won’t know how to misinterpret&
所以这些的存在&
all of this exist,all of this abundance of doors to all of this
interpretion exist&
所有这些理解之门的存在&
thanks to nonduality&
多亏了无二&
by the way, don’t think nonduality is some kind of energy,
don’t…don’t fall back to that.&
顺便说一句，不要把无二当成某种能量，别陷到那里去&
it is purely, the best word is nonduality.&
纯粹的，最好的词，就是‘无二’&
what else is there?&
拉里，还有什么？&
how to recognize the evil with oneself?&
如何认出自我的恶魔？&
o,yes, evil&
哦，是的，恶魔&
which book?&
哦，我明白了&
I think the words must be translated from barchey or
我认为这些词的翻译来自恶障或鬼魂【西藏文意】&
which are like mara, daemon, right?&
就像是魔罗和恶魔 对吧&
actually l have here, a list of evil.&
实际上我这有恶魔的清单&
excellent, what a right timing..&
好极了，多好的时机&
how to deal with evil myself and others&
如何处理自己和他人具有的恶魔？&
you know, if you read, the life of buddha, 12 deeds of
你知道，如果你参研佛陀的一生或佛陀的十二事业&
after six years of penitence, buddha went to the present date
在六年苦行之后，佛陀去了今天的菩提迦耶&
there under the bodhi tree&
在菩提树下&
and what happened&
然后发生什么了呢？&
just as he about to enlightened&
就在他要证悟&
just as he about to crush his last.. of ignorance&
就在他要摧毁最后一道无明时&
the usual suspect came.&
惯犯出场了&
the lord of the mara, the evil, the lord of evil&
魔罗王 恶魔之王&
that alone is a very very significant symbolic teaching, you
光这个就是一个具有很大象征意义的教导&
if there is any practitioner , you should hear this&
这里如果有修行者，你们应该听下这个&
you know, when we practice dharma&
当我们修行佛法&
many times we have obstacles, you know,&
很多时候我们有障碍&
like loss the inspiration , loss the devotion, loss the
compassion&
丧失愿力、丧失虔诚、丧失慈悲，&
loss of even wanting to sit&
甚至不想坐下来&
things like,&
that actually means you are about to get it.&
这实际说明，你就要成了&
just like buddha, just you was about to get it, then the usual
suspect came.&
就像佛陀，你就要证悟了，这时惯犯来了&
this is their job,you know&
这是他们的工作&
they are paid to do these things,&
他们被付钱来干这个的&
so that is the time you have to be really mean, you
这就是你要真正刻薄的时刻了&
sort of kind of enlighened way to being mean.&
那种证悟式的刻薄&
you have to learn do this.&
你得学会干这个&
anyway, evil. the lord of evil, the lord of daemon, the mara, he
恶魔之王来了 魔罗来了&
he tries all kinds of things&
他用尽各种办法&
he sent his daughter to seduce the buddha, right?&
他派自己的女儿来诱惑佛陀，对吧&
story goes like that&
故事像那样继续着&
but that is not the last battle&
这还不是最后一仗&
the last battle was the lord of mara cam with 5 different
最后一役是魔罗王带着五支不同的箭来了&
and, the 5 different arrows, things like&
五支不同的箭来了&
it’s what l looking for, but cannot find it, anyways&
这是我在找的，但是没找着&
just like doubt, distraion , make a big deals out of 8 worldly
dhamas, desire.&
怀疑，散乱，在世间八法上大做文章，欲望&
yes,desire is a very big one, actually&
恩，事实上，欲望是个很大的部分&
l think, actually there is in order&
我认为 这儿还有一个顺序呢&
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，我想是好胜心之箭&
that’s the easiest one.&
那是最简单的一个&
and then it was desire.&
随后是欲望&
things like that.&
l think the last one is doubt or distration . I don’t remember
我想，最后一个是怀疑或者散乱，我不记得了&
just constantly distraction&
不间断的散乱&
we we just constantly distracted. you know&
我们也都是不间断地散乱着&
for instance, you know, you are seating, your bottom is on that
chair now.&
比如你现在坐着，屁股坐在椅子上&
your are not feeling your sensation of your underwear,&
你感觉不到自己的内衣&
then chair and the hardness of the floor&
椅子，地板的坚硬性等等&
you are not aware it,&
你觉察不到&
you are wearing necklaces , you are not aware of its
你戴着项链，你觉察不到它的重量&
just totally distracted&
全然地散乱&
we are basically like a zombie, zombie right?&
我们基本上就像僵尸一样&
yes,just not aware anything.&
觉察不到任何事情&
not aware of feeling , not aware of sound.&
感觉不到感觉，感觉不到声音&
we are not aware of what we are thinking.&
感觉不到外面在想什么&
just that.&
actually, l think that is the enemies when they fight with
事实上，这些就是和你搏斗的‘敌人’&
that always send their best, right?&
他们总是派出他们最好的 对吧&
the last, of course , they have to reserve that, that is the last
最后的 当然 他们得存着 那是‘最后一颗子弹’&
l think that. constant distracion&
我想就是持续的散乱&
l think before that is the doubt.&
这之前的该是怀疑&
doubt , like&
doubt cames do you know why&
怀疑会来，你们知道为什么吗？&
doubt is there because you have become, you have become victim of
因你已成为逻辑的牺牲品&
that’s why there is doubt&
这就是为什么有怀疑的原因&
you have to become logician&
你已是逻辑学家了&
logic is the most powerful way to make yourself trapped&
逻辑是最强大的让你自己被困住的方法&
yeah these are evil, actually, in buddha dharma.&
在佛法里，这些是真的恶魔&
now how do we what?&
然后，你们怎么。。。。&
what’s the question?&
问题是。。&
how do you guard ourselves or sth like thar?&
问的是怎么保护自己之类吗？&
how do we deal?&
哦，对 我们怎么应付&
that’s a very big question?&
这是个很大的问题&
just read bodhicharya-avatara from the beginning . these all
就从头读‘入菩萨行论’吧，都在那儿了&
everything,&
每样东西都在&
even mineral details,&
甚至很小的细节&
how do you points someone right way?&
诸如怎么指点某人，像指路&
the physically, you know&
现实的那种&
which way to oxford .&
如怎么去牛津呀&
you are not supposedly to use two fingers, stuff like
你不应该用两个指头（指方向）呀什么的&
all the details , everything.&
所有的细节都有&
someone might think it’s out dated,&
你们有些人可能会觉得这部分过时了&
but many of them is very very important.&
但，里面的很多都很重要&
yeah, anyways, as shantideva said.&
无论如何，寂天菩萨说&
apart from taming the mind, what is there?&
除了驯服心灵，还有什么呢？&
l mean all other penance, penance of taming the mind is most
important&
所有苦行里面 调伏内心之苦行是最重要的&
other apart from that, what need is there.&
除此之外 还需什么呢？&
it’s what’s he say. l think it’s sum up everything.&
我觉得基本上这已经总结了一切&
he gave many examples.&
他举了很多好例子&
like if you need to smooth the earth, so that you can
如为了走路你需要弄平整了大地的话&
it’s impossible to, you know, get that much leather&
不可能搞到那么多皮革&
but if you wear a pair of shoes,&
但如果你穿双鞋&
then it’s bit like walking in smooth surface&
就跟走在平坦的大地上感觉一样&
likewise.&
类似这样的话&
there is no point,you know, neutralizing, or hostile force
externally&
制伏外敌是毫无意义的&
it’s best to taming your mind&
调伏你的内心则更好&
so on so forth&
not only shantideva’ s bodhicharya-avatara&
不仅仅是寂天菩萨的入行论&
but all the buddha’s teaching&
佛陀所有的教诲都是这样&
but since this question&
但既然提这个问题了&
l would say for the beginners , sth like shamata&
我会说，对于初学者，像三摩地（止）的禅修&
or vipasana, is very good&
或者，毗婆舍那（观）是很好的&
yes, actually, shamata and vipasana, and specially
是的，止和观！尤其是观&
l have to tell you this one&
我不得不说一下这个&
especially l have to tell&
我必须在此特别提一下&
it’s good l remember&
幸好我记得说了&
because l, l, l, don’t know,&
因为，我也不知道&
this is all my paranoid, this is all my memory,&
这些都是我的妄想执着，我的记忆&
so you don’t have it seriously, sort of make a big deal out of
你们别太当真&
I feel sometimes, especially in england,&
我觉得有时候，尤其是英格兰&
这个。。。。（仁波切思考状）&
l don’t know, l noticed this&
我也不知道（为什么），我注意到&
english has amazing connection with theravada
tradition.&
英国和声闻乘（即小乘）有种奇妙的联接&
this is good, this is very good,&
这很好，非常好&
this is fantastic&
really, l am not in diplomatic here.&
真的，我不说在这示好&
really, it’s fantastic&
无与伦比！&
it’s really good,&
真的非常好&
but l think we have to be careful here&
但我觉得我们应该小心&
that so-called mindfulness&
that people seems to have some kind of love affair with at the
人们似乎正在对它产生某种爱恋&
this mindfulness don’t hijack vipassna&
这种正念不要劫持【观】&
because vipassana again is back to nonduality.&
因为【观】再得回到‘无二’那儿&
without nonduality there is no vipassana&
没有无二，就没有【观】&
actually vipassana is really important.&
实际上，【观】是很重要的&
discipline of vipassana doing nothing&
【观】的戒律就是什么都不做&
that really brings you quite close , you know , really quite close
to nonduality&
这会把你带到离无二相当近的地方&
just observing, because that’s all you can do right
只是观察，这是现在你唯一能做的&
after a while, you know, after a while, when you vipassana
develops,when you matures&
过段时间后你持【观】的功力提升了，熟练之后&
you have to even transcend the practice of just
observing.&
你得超越‘只是觉察’（观）的修持&
that you have to.&
你必须要如此&
but right now, for most of us, we don’t know what that
但现在 我们大多数人还不知道那是什么意思&
l think, that’s it? no?&
我认为就是这些了？不是么？&
if you have questions&
你们还有问题吗？&
l didn’t prepare anything&
我没有任何准备&
this was literally three daya ago&
这真的是三天前&
three days ago&
three days ago l suddenly remember: brighton&
三天前我突然想-----布莱顿&
so you know, l didn’t prepare, l don’t have specific thing to
我没有准备，没有什么特别的要说&
but larry seems has these two questions.&
但larry似乎有这么两个问题&
rinpoche, can you give us some tips please&
仁波切，请你给我们一些小建议&
oh how to be more useless in everday life?&
在日常生活中如何变得更无用&
o, that’s a good question, actually.&
事实上，这是个好问题&
we can begin with as what CHOGYAM TRUNGPA Rinpoche
我们可以从秋阳.创巴仁波切说的开始&
develop the genuine heart of sadness&
‘发展出由衷的悲伤’&
you know, l think that’s good.&
我觉得那很好&
genuine heart of sadness like&
由衷的悲伤，就像。。。。&
you know, like doing all the thing what we do&
做所有应该做的&
and really know this is just a game.&
同时明白这一切只是个游戏&
that is a game, that l have to play&
我不得不玩的一个游戏&
because l condition to play&
因为我受限要去玩&
l think that will bring you very close&
这会带你趋近无用&
l think that geniuns heart of sadness is good&
我认为‘由衷的悲伤’是很好的&
because the genuine heart of sadness is very much to do with
awareness&
因为它与了知很有联系（了知；觉醒）&
this awareness that thing we think are so useful actually
了知我们认为有用的事物其实无用&
we don’t know this enough&
我们对这点了解得不够&
we may know this intellectually, but we don’t know it
我们可能智识上知道，但了解的还不够&
and really&
而且，真的（思考状）&
you will experience this when the moment you go to the third class
train in lndia&
当你在印度三等火车上时，你会经历到这个&
especially when you are running out of sanitizing
handkerchief&
特别是当你用尽消毒纸巾时&
after a while, people they touch here, and they immediately like
过会儿，那些人摸下这儿，然后就像这样（表演下）&
but if you live long over there, then you&
但如果你在那儿呆久了&
you have to give up this things,&
你得放弃这些&
you have to surrender.&
你必须要投降&
goal, aim, plan, schedules, friends,&
目标，目的，计划，日程，朋友&
but, unfortunately, we do still have a lot of challenges
但不幸地是，我们还有很多挑战&
they are things like telephone bills, grocery bills,
像电话账单，日常开销，警察，&
tax office, what do you call it? revenue office, yeah,&
税局，怎么叫？税务局，嗯&
those things&
but once you arrive a certain level&
但一旦你到了某个程度&
you will reach a level where these are bothered you.&
到这些都不能烦扰你的程度&
then people will begin to think you have gone off&
然后，人们会开始觉得你疯了&
but then if you have seen the value of uselessness&
再然后，如果你看到了无用的价值&
you would not be bothered.&
你就不会为此烦恼&
又怎样呢？&
they think l’ve gone off&
他们认为我疯了&
you will be completely free&
你全然自由&
that’s what those sadhus must be doing&
这就是那些萨度（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萨度&
the train station, nothing&
在火车站，他们一无所有&
they have no plans&
many of them,&
他们很多人&
where will you go to tomorrow?&
明天你去哪儿？&
l am going to vanarasi&
我去瓦拉纳西&
and day after tomorrow, they look at as this&
后天呢？他们这样看着你：&
what do you mean?&
你什么意思呀？&
why do you ask the day after tomorrow?&
你为啥问后天的事呀？！&
that’s, that’s good&
but the problem is that the modern world doesn’t allow us to do
this,isn’t it?&
问题是这个现代的世界不允许我们这样做，不是吗？&
in one way,&
从某种程度上说&
but l think we can, there are still&
但是，我想我们能，我们还有。。。&
this is the beauty of the spirtual path,&
这就是灵性道路之美&
as much the challenge is growing,&
随着挑战的增长&
the method to, you know, overcome that also grows&
对治它的方法也会随着增长&
of course&
in your case, I would say to become the next oppositon leader of
austsralia parliament&
对你，我会说成为澳大利亚国会反对党领袖&
is being useless and really aspiring to be a useless
会是无用，并且真正立志成为一个无用的人&
no, because useless is needs to be interpret in that
不是的，因为无用性必须以这样的方式来理解&
other questions&
yeah, do you have question?&
你还有别的问题吗？好 好&
Rinpouche, is the Buddha naturion end of actualization of
nonduality?&
仁波切，佛性是无二实现的结果吗？&
yes , they are same thing , exactly same thing&
是的，这两一样，完全一样&
bery good quesiton,&
非常好的问题&
仁波切，我在牛津见到一些人&
就是您提的在您去的那个心智科学大会上&
我见到了丹尼斯.诺布和其他一些教授&
令人挺震惊的是，当代英国的净化佛教&
和佛教的去佛陀化看起来都变成了某种运动了&
我想您可能留意了这段时间在讲课的史提芬？巴乔乐，&
有次和我说整个大乘佛教都不懂到底佛陀说了什么&
yeah, l just heard this yesterday&
我就是昨天听到的&
around , precisely between 4 to 5:30&
4点到5点半&
l have a big discussion with one of the most impotant
我和牛津大学佛教研究界最重要的人物之一&
in the Oxford university’s buddhism circular professor Gang
工布里奇教授进行了一场大讨论&
yes, he said mahayana is nothing to do with buddha&
是啊，他说大乘与佛陀毫无关系&
and nonduality is not a teaching from him&
空性不是佛陀的教授&
（学生：）&
我想说一点，就是您之前提到说无二无法说明&
我花了十年时间写了本关于量子理论和佛教哲学的书，&
量子理论显示&
这两项真理（大乘与无二）是绝对正确的&
物质世界的背后，也是无二&
叫做量子波函数 现在已经知道这个了&
这是我们发现的像心智的东西&
l still don ‘t know how to preface this problem, because l am still
我不知道如何面对这个问题，因为我还正在学习&
what they say?&
他们说什么&
they say sth like to build a sound theory or science, it has to be
falsifable?&
他们好像说为了构造完备的理论或科学，它得是可证的&
isn’t it?&
是这样吗？&
that’s what they say,yes&
对，这是他们所说的&
and there seems to be their argument to see this ‘s just a
这似乎就是他们的论据，这只是个故事（指无二等）&
量子理论，他们想加强量子理论至少40年了，&
量子理论显示，像。。。等很多教授说的，物质并不存在&
最终究竟的特性是觉知性的&
这个现在被科学证明了&
但西方很多科学家不愿意相信这个&
所以。。。。甚至否定科学&
steven Bachhalor 实际上知道最新的科学说了什么&
l see ,these l don’t know&
我明白了，这些我不知道&
that’s interesting.&
should we start to against this , sir?&
我们应该站出来反对这些吗&
（仁波切）&
you know , l still, this is only my third days.&
虽然这只是第三天&
l’m learning a lot , actually , l should say&
事实上我学到很多&
in the buddhist study&
在佛教研究领域&
because there are sth we are tibetan sociery lagging
benind,ok&
因为，有某些东西是我们西藏人在拖后腿的&
many things actually&
事实上是很多东西&
for instance , l give you one example.&
like old art effects, like tangkhas, paintings, statues&
像传统的艺术样式，如唐卡，美术，雕像&
there is , what is , a technology, or study of preserving
有些保存这些东西的技术&
maintaining them&
保存这些东西&
try to explain that to tibetan lamas&
试着和西藏喇嘛们解释这些&
that’s just doesn’t work&
就是不管用&
for them, maintaining means put on the shrine, wrap with
对他们来说，保存意为用布包起来放在神龛上&
you know,things, these has a root, actually,&
事实上，这些是有根源的&
l think so, things like all the compound things are
impermanent&
我认为如‘诸法无常’&
you cannot maintain things , you know.&
你无法留存任何东西&
this kinds of philosophy inside their gene&
这种哲学扎根在他们基因里&
so they are fundamentally not interested&
所以他们根本就不感兴趣&
this is just an example&
这只是一个例子&
now likewise , l think in the west, dates&
类似地，在西方，日期&
this is what l was telling you earlier, manufacture
就像我早先和你们说的，生产日期&
l can understand why steven bachalor would say, mahayana
buddhism,&
我可以理解为什么和史蒂芬.巴乔乐之类的人说大乘&
in fact , a lot of people who said Nagar juna is not
buddhist.&
事实上，有很多人说龙树不是一个佛教徒&
l can understand , because they say mahayana , especially
vajrayana,&
我可以理解，因为他们说大乘佛教，尤其是金刚乘佛教&
of course , vajrayana is , no , no, no,no&
当然金刚乘就更不那么什么了&
that’s a hindu thing,&
那是个印度式的东西&
because dates, because dates and vidence&
因为日期，证据&
but I am not so worried about about that, because&
但我不太很担忧这些，因为&
this kind argument has been going on and on 2000 years&
这是个争论了2000多年的论题了&
and l know very well,&
而且，我很清楚&
as the mahayana practitioner, have burden to prove to
theravada&
身为大乘弟子，我有义务向声闻乘的弟子证明&
that my teaching also come from the buddha&
证明我的法教也同样来源于佛陀&
while theravade don’t have burden to prove that theravada is the
teaching of buddha&
而小乘则不必证明他们的法教源于佛陀&
because l have to accept that.&
因为我必须承认这个&
l actually enjoy have that burden&
我其实蛮享受有这样的责任&
because one has to be careful&
因为你必须小心&
to be a follower of a figure that’s come from 2500 years
成为某个2500年前人物的追随者&
fundamentally it doesn’t , in my mind, it doesn’t give me the
satisfaction.&
在我心中，我觉得从根本上这不能满足我&
that sounds you are follower, you are follow a guy who came 2500
years ago&
对我而言，这就像你是一个2500年前的人的追随者&
l would rather be the follower of buddha within, sort of
这么说吧，我更愿意成为内在的佛陀的追随者&
that’s to me is much more important,&
那对我是更加重要的&
but this is , of course, you know , any scholars and says
但这点任何学者都可以争论说&
l could invent my own, you know, buddhism, and all of
我在创造自己的佛教什么的&
but, lstill think there is a way to protect ourself&
但我想我们有捍卫自己的方法&
for instance, like the four seal, four noble truth&
比方说，四法印，四圣谛&
thank you very much for your teachings.&
非常感谢您的教授，仁波切&
earlier on when you discuss doubt,&
刚才您提到怀疑&
and you said doubt arises in our mind&
您说怀疑在我们大脑中升起&
because we are victims of logic&
因为我们是逻辑的牺牲品&
（仁波切）&
l am just wondering if you can expand upon that&
我想您能否扩展讲下那个&
and offers some advise about how we can came back the doubt in our
给些如何在日常生活中与怀疑斗争的建议？&
（仁波切）&
you know the logic is very limited,&
你知道，逻辑是非常有限的&
logic is very very limited,&
逻辑非常非常有限&
logic is a very good tool,&
逻辑是个很好的工具&
even in buddhism studies, actuallly, we spend a lot of time to
study buddhism logic&
佛教里也要花大量的时间学习佛教逻辑&
it is called pramana&
这叫做逻辑量论&
actually standard buddhism philosophy students will spend almost 6
标准的佛弟子实际上要花约六年时间来学习它&
just study buddhism logic&
只是学习佛教逻辑&
it’s very important&
but we have always been told that logic we study to value and to
validate the view&
但我们总被告知，学习逻辑是为了衡量和验证见地&
this is always for the purpose&
就是这个目的&
so once you establish the view,&
一旦你建立起了见地&
then. you see.&
然后，你看&
buddhism, hearing, contemplation, meditation, you must heard
你应该听过，佛教中闻思修的概念&
this is very important one&
这是非常重要的&
l don’t know. maybe l am totally wrong.&
我不知道，或许我完全错了&
this is a concept that west doesn’ t have&
我觉得西方没有这个概念&
maybe west has hearing, contemplation.&
西方或许有闻、思&
meditation, I don’t know&
实修，我不知道&
maybe they have their own sort of way.&
或许他们有自己的办法&
but, for, especially for the spiritual path, medition is so
important.&
但在灵修之路上，禅修是很重要的&
so important,&
because logic alone cannot&
因为单有逻辑是不能。。。&
logic only can brings you from A to , maybe , D&
逻辑只能把你从a差不多带到d&
you know,A,B,C,……D&
a-b-c…….d&
that’s adout it.&
也就是这样了&
that,s logic will collapse,&
然后逻辑就崩塌了&
from there,&
从那开始。。。&
but it has done its good job,&
但它已完成它的任务了&
you know, somewhere when you aroud the sea&
因为有时候你在海边某处&
lots of dreams and physical experience, thing like light come from
the northville&
大量的梦，身体体验，北方来的光&
you know, like the vision of the buddha, and you know like shama
come and insde you&
佛陀的示现，萨满来到你体内。。。&
stuff like that will come,&
会发生像这样的事，&
those are very dangerous&
这些是很危险的&
so for that you need logic&
因为那些，你需要逻辑&
once you come back them, then what do you need?&
一旦你打败了这些，之后你需要什么呢？&
you need daringness&
你需要胆识&
daringness,&
what do I mean by daringness?&
胆识是什么意思呢？&
l’ve been telling earlier, to be useless,&
我刚才说的，变得无用，&
why we don’t have the daringness,&
为何我们没有胆识？&
because we are think sth to loss.&
因为我们觉得会失去什么&
you have to really prepare for losing everything&
我们必须真的准备要失去一切&
until you even hang on , even a little bit, like
handkerchief&
乃至你甚至执着于很小的一点，像手帕&
that’s to so sad, right?&
这是很让人悲哀，不是吗？&
that you almost manage to get enlightment, except for that
handkerchief&
你都几乎证悟了呀，除了那个手帕&
that is to be such a ridiculous thing.&
那真是个非常荒谬的事&
you have to really be able to get rid all kinds of,&
所以你一定要能放下这些&
like this is useful, let’s take this.&
像，噢，这个会有用，带上这个&
you know, to the spiritual journey, you go without any
packaging.&
在灵修的旅程上，你要完全没有行李地前行&
everything been packaged&
没有任何挂载的&
no sandwich, no fresh underwear, no comb, nothing&
没三明治，没干净的内衣，没梳子，什么都没有&
you walk naked.&
你赤裸裸地走&
this’s kind of necessary.&
这些是必要的&
it’s difficult though&
very difficult,&
because you always , oh,no,this one, like the toothpick,we
因为你总是，噢不，这个，这个牙签，我需要它&
l usually need toothpick&
我一般需要牙签&
l’d better take along,&
我最好带着它&
what if l have itch feeling under my tooth, or what, sth like
如果我牙塞了或者别的，那怎么办呢？&
sth like that, it’s always a ridiculous problem&
就像这样，总是一些很荒谬的事情&
it’s always small ridiculous small stupid problem that disturb your
enlightment.&
总是些很小，很荒诞，愚蠢的事妨碍你的证悟&
it’s never going to be some, you know, very sophisticate obstacle,
with fang,with tails,&
从来都不是什么很复杂的障碍，长着毒牙和尾巴的&
you know, very majestically-looking obstacle.&
非常威严状的障碍&
that’s going to stop you achieving enlightment.&
阻碍你打到证悟&
it’s always going with sth really ridiculous, l will tell
我跟你说，从来都是一些很荒谬的&
like worn out shoes,&
像穿坏的鞋子之类的&
l don’t know, l don’t know&
我不知道，我不知道&
like football tickets,&
像足球入场券&
l have feeling that will be mine&
我有感觉那会是我的（仁波切热爱足球和巴塞罗那队）&
what else?&
还有什么别的？&
thank you, rinpoche&
感谢仁波切&
would you explain the difference between contemplation and
meditation?&
您能讲解一下思与修的区别吗？&
O, contemplation has lots of analysis, is it it? is it not
噢，思有很多分析，是这个吗？不是这个吗？&
am l doing right? you know no no, Nagarjuna said this, not like
我做对了吗？不不，龙树说的这个，不是那个。&
this is not much like reading, or hearing, listening,&
这不是阅读或听，闻，&
you making a lot of stories in your head, debating.&
更像是你在自己的脑中造出很多故事，去辩论&
when you meditate&
禅修的时候&
especially when you meditata, after hearing and
contemplation,&
特别是当你去禅修时，在闻，思之后，&
you then come to some kind of conclusion.&
你就有了某些结论&
you have to come to conclusion,&
你会得出一个结论&
once you come to that conclusion, meditation you then no more do
一旦你有了个结论，禅修，你就不再分析&
just basically try to get used to that conclusion.&
你只是让自己习惯那个结论&
meditation in tibet many times, sometimes, tibetan word of
meditation is ‘GOM’&
禅修在藏文里面叫做Gom&
‘GOM’has this what connotation of ‘gustom to’whatever that
Gom‘贡’ 有习惯于某个见地的涵义&
ok, tow more questions and then we will go&
ok，再来两个问题 我们就结束&
谢谢仁波切从印度过来并在今天帮助我们所有人&
我认为我在这阶段想问的问题是&
我在1996年左右接触到佛法，&
某人给了我一个去拜见加瓦仁波切的票，&
那看起来很酷然后我就去了&
这是一个无比美妙的道旅 但我遇到了一个很大的问题&
because l keep thinking l should be this l should be
因为我一直不断地想着说，我该做这个，做那个&
and l’ve read endless books,&
我读了数不尽的书&
and l wonder for your point of view, from your own
我想从您的观点和你自己的道旅角度&
when you sat and mediatated, and you saw what is it you
当你坐下来禅修 你就看到自己究竟是什么&
and how you lack of compassion&
你是多么缺乏慈悲&
how can you find the love for yourself&
你究竟怎么找到那份慈爱呢？&
and the compassion for yourself,&
对自己的爱&
so there is a moment of time when you cannot love
有段时间 你没法爱自己&
and therefore love that numbed yourself&
你就用那份爱麻木自己&
which is everything and everybody in this world, in this
即对全世界和这个屋子里每个人的那份爱&
（仁波切）&
for the beginners, l don’t know, from top of my head,&
对初学者，我不知道，突然从我脑子里蹦出来的&
for if you are really new beginners, l will suggest two
如果你是个完全的初学者，我会建议两件事&
one is aspiration, that’s really important.&
第一是发愿，那很重要&
aspiration again and again and again.&
发愿，一次又一次地&
aspiration for having love and compassion,&
发愿拥有爱和慈悲&
yeah, ok, the other is you should read second half of the six
chapter of chandrakirti’s Madhyamika&
另一个，你该读月称的入中论第六章的后半段&
madhyamika Avatara, where he systematically deconstruct the idea of
在那儿他系统地摧毁了‘自我’这个概念&
once you do that, then you have no burden&
你做完了这个，然后你就不会有包袱&
to think even loving, having compassion to oneself or
甚至只是想一想 对自己或他人的慈悲&
that’s actually greatest loving and compassion&
事实上，那就是最大的爱和慈悲&
because that is not partial&
因为它不是片面的&
OK, last one. why don’t you just speak, l can hear.&
好，最后一个，你为什么不就这样说呢 我能听见&
（学生）……（仁波切听得见，但录音听不见）&
（仁波切）&
yeah, attribute , exactly, l demonstrate quite well,&
是的，特质，我其实解释的很好了&
remember that, l was telling about the tara statue.&
记得我说的度母像吗&
that’s an attribute.&
那就是一个特质&
that’s quite good.&
being able to exactly make hundreds of others,&
能让成百上千的人&
hundreds of hundreds, years after years&
成百上千地，年复一年地&
have the attribute to make them believe that he is she.&
令人认为‘他’是‘她’的这种特质&
what an amazing attribute! l feel&
这是多么精妙的特质啊，我觉得&
OK, anyways, this is very spontaneous&
好的，我罗如何，这是个很心血来潮的（讲演）&
but, amazing that suddenly there are so many here.&
但是令人惊讶的是突然这里有了这么多人&
this alone must indicate the aspiration and compassion and blessing
of sakyamuni&
单单这个就能证明释迦牟尼佛的愿力，慈悲和加持&
is really vigorously enter the minds of&
是多么鲜活而有力地注入了&
even a place like brighton.&
甚至像布莱顿这样的地方（哄笑声）&
ls that an insult?&
这算是一个侮辱吗？（笑声）&
不是吗？好吧&
actually l shouldn’t say even.&
实际上我不应该再说了&
because this is where many hippies used to stay ,
因为有很多嬉皮士曾经呆在这儿，是吧？&
hippies, grangers&
because hippies, l think, yeah,&
因为嬉皮，我觉得&
hippies they quite, they tried to taste the
uselessness.&
他们真是在尝试‘无用感’&
that’s very admirable.&
那是非常值得钦佩的（笑声）&
might they live long.&
希望他们长寿&
that’s all today.&
这就是我今天所有要讲的&
首先我要向仁波切和所有人道歉，我们不是有意让您受凉&
我知道每个人都挺冷的，但是在中途又没法做什么&
下次若这样 一定给您备好毯子&
抱歉每个人都有点冷&
但最重要的是 仁波切 实在是无比感激您&
我觉得在某种程度上 在布莱顿 我们确实相信那些‘无法相信的’&
您现在在这 在布莱顿作出示现 那是卓越的&
我们现在所在的这个特别的屋子&
若你们能好好看一下，这里原来是个小教堂&
之后这里是了一个赌场&
而今天这里又成为了一方佛土 所以感谢仁波切&
我有几个请求想说一下&
第一， 您写的‘正见’这本书帮助了无量众生 我就想请求&
我其实在纸上写过这个的 若您修订本书&
能不能同情一下密续佛教 并写点相关的东西 我代表所有人向您请求&
还有，我们向您请求，上次您来这儿是十一年之前，&
千万别再一个十一年您再来&
因为我们中或许有些人到时候就死翘翘了&
那真会让人伤心的 所以请一定一定要尽快归来&
从我们内心最深处 我们爱您 我们如此爱看到您在这儿&
还有另外一件我想说的是 正如我们一直做的&
我们想把仁波切开示的功德回向给有情众生 望他们觉醒&
同时在今天很特殊地 我们有个很好的朋友&
一周前去世的沙哈.嘎代&
他曾是并将永远还是无明僧伽的一员&
不管他现在在哪&
我们还想把功德回向给他 就是这些了&
感激不尽 仁波切 希望您尽快又乘愿归来&
（Larry见仁波切拿包急忙说）请千万别马上走&
(交涉一会后仁波切说)&
insteads of offer kada , maybe shake the hand , too mess, you know
like, all of that&
或许就供点食，握个手吧，否则会太混乱了&
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