譯者按：頂禮本師釋迦牟尼佛！恕譯者才疏學淺，未明心要，謬誤在所難免，僅供參考。所譯文字未經上師認可，或專業翻譯機構校對，純以個人學習為目的，轉載或引用請慎重。
Realizing the truth
Okay, so there are questions. I will try to answer them later. But let me finish a little bit more about bodhichitta.
好的，已經有些提問，我待會兒試着回答。先讓我再完成一點關於菩提心的內容。
I hope I’ve managed to convince you that bodhichitta really should have this element of wisdom. I’m using the word “wisdom”, but I don’t know whether that’s a really a good translation [of the word prajña]. Anyway, to enable beginners to understand this [more easily], I would say [that] wisdom is basically a mind that is seeing the truth.
我希望我已經成功地說服了你，菩提心真的應該有智慧這個元素。我使用「智慧」這個詞，但我不知道這是否真的是梵文的「般若」這個詞的好翻譯。無論如何，為了讓初學者能夠更容易理解這一點，我想說智慧基本上是一種了知實相的心。
The three marks of existence
A lot of you have heard this before, but for the newcomers [I will] repeat. [When we talk about seeing the truth, we are talking about truths] like impermanence, for instance. Many times we are looking at something that’s impermanent, but we always [fail to] see its truth, which is impermanent. [Instead we] keep on imagining that it’s permanent. And similarly, we are looking at things that [have] a lot of parts, but then we always end up thinking it’s just one unit. And so forth. This is just to give you an example.
你們中的很多人以前都聽說過這個，但是對於新來的人，我要重複一下。當我們談論了知實相時，我們談論的是類似「無常」這樣的實相。很多時候，我們在看一些無常的東西，但我們總是不能看到它無常的真相，相反，我們一直在想象它是永恆的。同樣地，我們在看那些有很多部分的東西，但最後我們總是認為它只是一個整體。以此類推，只是為了給你一個例子。
If we talk [at a] deeper level of the truth, we are talking about [how] we relate to things that are just an imagination or an appearance, but we always end up seeing them as real. Some of them, we can sort of understand that they are just our imagination. But there are a lot things that we think are real, “[This] has to be the ultimate truth”, things like that.
更深層次的實相是，與我們有關的東西，其實只是我們的想象，只是事物的顯現，但我們最終總是把它們視為真實存在的。其中有些東西，我們也可以理解，它們只是我們的想象。但也有很多東西，我們認為是真實的，「這必須是究竟的」，諸如此類。
Anyway, seeing the absolute truth is what we call prajña, which is translated as “wisdom”. That aspect is a big part of bodhichitta. If someone wishes to have a cup of tea, water is essential. But tea leaves are important. You can’t just give this person a cup of water. Likewise, this aspect of wisdom is really important.
總之，看到絕對真理就是我們所說的般若，它被翻譯為智慧。這是菩提心的一個重要的面向。如果有人想喝杯茶，水是必不可少的，但茶葉也很重要。你不能只給這個人一杯水。同樣地，智慧的這個面向真的很重要。
We are not accustomed to understanding the truth
But for most beginners, the understanding of this truth is beyond their comprehension, I guess. It’s not because it’s difficult, it’s just that habitually we are not accustomed to [it].
但是對於大多數初學者來說，對這一真理的理解超出了他們的理解能力，我猜是這樣。這不是因為它很難，只是習氣上我們還不夠習慣這麼想。
For instance, impermanence. We kind of intellectually know [that] yesterday’s me and today’s me, they’re kind of different. But in our day-to-day interaction with life, we just forget. We just think that yesterday’s me is the same as today’s me. Not only yesterday’s me, [but] last year’s me is the same as today’s me, and so forth.
例如無常，我們在理智上知道昨天的我和今天的我，它們有點不同。但在我們與生活的日常互動中，我們完全忘記了，我們認為昨天的我和今天的我是一樣的。不僅是昨天的我，去年的我和今天的我是一樣的，諸如此類。
And if we intellectually analyze things like our ideas and values, we can come to some sort of understanding and conviction that, “Yes, that’s just my idea. That’s just my opinion. That’s just my projection”. Kind of. I mean, for a lot of people even that is difficult. Because for us, some of our ideas and values are really precious. They’re stone carved in the centre of our heart. Very valuable. We will not give [them] up as just [our] imagination.
如果我們理智地分析我們的想法和價值觀，我們也可以理解，或說服自己「是的，這只是我的想法，這只是我的觀點，這只是我的投射」。我的意思是，對很多人來說，甚至這都是困難的。因為對我們來說，我們的一些想法和價值觀是非常寶貴的，是刻在我們心臟中心的石頭上的。非常值錢，我們不會因為這只是我們的想像而放棄它們。
Wishing that all may be enlightened
Okay, so for beginners [like us], how do we then practice bodhichitta? It’s tough to conceive it [because of our] habits. So then what do we do?
那麼，像我們這樣的初學者，該如何修習菩提心呢？很難想像，因為我們有習氣。我們該怎麼做呢？
This is why it is a such a brilliant method to practice bodhichitta [by wishing] “May all be enlightened”, instead of saying “May all be happy” or “May all not suffer” or “May all be well”. Instead of [just] wishing [others] well, [we wish] “May all be enlightened”. For beginners, this is a such a brilliant idea. It’s like a really good stepping stone.
這就是為什麼修行菩提心的方法如此高明，通過祝願「一切眾生都能証悟」，而不是說「願所有人都快樂」或「願所有人都不痛苦」或「願所有人都安康」。我們不是僅僅希望他人好，而是希望所有人都能証悟。對於初學者來說，這是一個很好的主意，就像一個非常好的墊腳石。
I know it sounds like I’m repeating again and again, [but] this wish to make other people see the truth is really the greatest wholesome thought.
我知道這聽起來像是我在不斷地重複，但這種讓其他人看到實相的願望確實是最偉大最有益的思想。
All Mahayana methods are to lead you to the truth
Another thing that probably you want to make note of is this. Generally in Buddhism, and especially in Mahayana Buddhism, basically all methods are in one way or another related to [or to lead you to] end up at this truth.
另一件事，也需要你記住。一般來說，在佛教中，特別是在大乘佛教中，所有的方便都或多或少與最終証悟實相有關。
For example, Buddhists will talk about things like renunciation. The ascetic life, let’s say. The word renunciation means a lot, but let’s choose the practice of asceticism or austerity, like [living] a simple life. Without wisdom, if knowing the truth is not there, then the ascetic life or the renunciant life is [just] pain. It’s nothing more than just some sort of a penance. It’s not a Mahayana path.
例如，佛教徒會談論出離，或者說戒律的生活 （又譯禁慾） 。出離這個詞的含義有很多層，今天我們只說戒律（禁慾）這一層，比如過簡單樸素的生活。如果沒有智慧，如果不了知實相，那麼持戒的生活，出離的生活，就只是痛苦。它不過只是某種苦行而已。這不是一條大乘之路。
And it’s for this reason that we see a lot of Mahayana practitioners in the past and also in the present not necessarily adopting the ascetic life. They are businessmen. They are rich, affluent, wealthy. They wear rings, earrings, nose rings, whatever.
也正是因為這個原因，我們看到過去和現在的很多大乘修行者不一定要過苦行僧的生活。他們是商人，他們很有錢，很富裕，很有財力。他們戴着戒指、耳環、鼻環，什麼什麼的。
So in this way, you can even say [that] when the Buddhists begin to talk about teachings such as renunciation, love and compassion, basically it’s an attempt to slowly stir you, I mean to lead you or lure you towards shunyata, towards the truth.
因此，以這種方式，你甚至可以說，當佛教徒開始談論出離、慈悲等教法時，基本上是試圖慢慢攪動你，我的意思是引導你或引誘你走向空性，走向實相。
For instance [let’s take] mindfulness, since mindfulness is such a thing to talk about these days. For the Mahayana, for the Bodhisattvayana , the stability of the mind really means nothing if there is no understanding of the truth. A stable mind — for what? [You] might just as well have a jumpy mind, they would think.
例如正念禪修，因為正念是現代人喜歡談論的事情。對於大乘，對於菩薩乘，如果沒有對實相的理解，心的平靜真的毫無意義。為什麼需要平靜的心？大乘人覺得，你還不如擁有一顆跳動的心。
Realization of the truth and having perfect compassion are synonymous
This is why in the sutras you will read phrases like “When you have complete nyingjé, karuna, compassion, that actually means you have understood shunyata”. So, realization of the truth and having perfect compassion are synonymous.
這就是為什麼在佛經中你會讀到這樣的句子：「如果你有圓滿的慈悲，這實際上意味着你已經了悟了空性」。所以，對實相的領悟和擁有圓滿的慈悲是同義的。
This aspect of bodhichitta is really something that needs to be emphasized for the Mahayana practitioner. As long as you don’t have this quest for the truth, this prajña, then compassion and loving kindness could be self-deceiving. And they could also be a deception for others too.
菩提心的這一面向，確實是需要對大乘修行人反覆強調的東西。只要你沒有這種對實相的追求，對般若的追求，那麼慈悲和仁愛就會變成自我欺騙，和對他人的欺騙。
And not only that, if you don’t have prajña then love, compassion, morality and ethics are very exhausting. For instance generosity — the perfection of generosity. How are you going to achieve that? How do you define someone who has perfect generosity or perfect discipline? How do we define this?
不僅如此，如果你沒有般若智慧，那麼慈悲、道德和倫理都是非常累人的。例如，你要如何實現圓滿的佈施？你如何定義一個擁有圓滿佈施的人？或圓滿持戒的人？我們如何定義？
Even practically, we can be generous to one or two people for maybe a year or two or even twenty years. But after a while, it can get exhausting. And it can even really disorient yourself. We see this a lot. And things like love and compassion also become very partial. For example, someone may have love and compassion towards dogs, but then they have no love and compassion towards cockroaches or mosquitoes.
即使操作上，我們可以對一個或兩個人慷慨佈施，也許一年或兩年，也許二十年。但一段時間後，它可能會變得很累，而且它真的會讓你迷失方向。我們經常看到這種情況，像慈悲這樣的東西也變得非常片面，例如，有人可能對狗有慈悲，但他們對蟑螂或蚊子沒有慈悲。
Bodhisattva activity
The classic word for somebody who has bodhichitta is a bodhisattva. And one of the connotations of the bodhisattva is the “courageous one”, the one who has that kind of courage. When we talk about courage, what are we talking about? We are talking about someone who has understood the truth, or [who is] aspiring to understand the truth.
擁有菩提心的人的經典稱呼，就是菩薩。菩薩的內涵之一是「勇士」，有那種勇氣的人。當我們談論勇氣時，我們在談論什麼？我們談論的是已經理解了實相的人，或者渴望理解實相的人。
I’m emphasizing this because the act of benefiting others without prajña can be very daunting and very tiring. And if you don’t have hearing and contemplation regarding ultimate bodhichitta, [which is] wisdom, then you will also not have access to the incredible, infinite, skillful means. [Whereas] if you have wisdom, there’s nothing that is not a skillful means.
我之所以強調這一點，是因為在沒有般若智慧的情況下利益他人的行為會讓人感到非常畏懼和疲憊。如果你沒有聞思過究竟菩提心，也就是智慧，那麼你也將無法獲得不可思議的、無限的方便。如果你有智慧，就沒有什麼不是善巧方便。
For instance, every day we eat breakfast, lunch and dinner. And we breathe in and out every moment. A skilled bodhisattva can even turn these seemingly mundane day to day acts [into] a bodhisattva path. I know many of you may think “Me eating breakfast? How can that become bodhisattva activity?” You see, we’re stuck with this idea that a bodhisattva has to be some sort of a philanthropist. But if we can sort of explore a little bit of this prajña, then even our breathing in and out — which we do anyway, we have to — even that, we can turn it into bodhisattva activity.
例如，我們每天都吃早餐、午餐和晚餐。我們每時每刻都在吸氣和呼氣。一個善巧的菩薩甚至可以把這些看似平凡的日常行為變成菩薩道。我知道你們很多人可能會想「我吃早餐？這怎麼可能成為菩薩的事業？」你看，我們被這種想法困住了，認為一個菩薩必須是某種慈善家。但是，如果我們能夠探索一點這個般若，那麼即使是我們的呼吸（無論如何我們必須呼吸），即使這樣，我們也可以把它變成菩薩的事業。
Taking the Bodhisattva Vow
So lastly, the question is, do we even have the capacity to have this bodhichitta mind? According to the Mahayana, very much so. In fact, your true nature is bodhichitta. This is what Mahayana people think.
因此，最後的問題是，我們有能力擁有這種菩提心的思維方式嗎？根據大乘佛法，非常有可能。事實上，你的真實本性就是菩提心。這就是大乘人的思維方式。
Yes, for now, you may be cocooned and wrapped by all kinds of emotions and defilements, but your true nature is this bodhichitta.
是的，目前，你可能被各種情緒和污穢包裹着，但你的真實本性是這個菩提心。
Just like when a good human being drinks a lot of alcohol, they misbehave and they seemingly become kind of rowdy and kind of not a nice person. [But] when the alcohol effects subside, they land or they arrive at the state of a good human being again. [It’s] just like that.
就像當一個好人喝了很多酒，他們行為不端，他們似乎變得有點粗魯，有點不是好人了。但是，當酒精的影響消退時，他們又回到了一個好人的狀態。
Right now, we are drunk on our emotions of hope and fear. And when these things subside, we are back to normal and that normalcy is nothing other than bodhichitta. So there’s every reason why we can have bodhichitta
現在，我們醉在了希望和恐懼的情緒中。而當這些東西消退時，我們就會恢復正常，而這種正常不是別的，就是菩提心。因此，我們有充分的理由可以擁有菩提心。
And according to Shantideva, in the book that I was talking about earlier, even if you [just] wish that all beings understand the truth you have become a bodhisattva. You have become the object of veneration by gods and asuras, that’s what he said. But if you want to enhance the determination to awaken all sentient beings, it is also possible to surrender to rituals such as taking the Bodhisattva Vow.
而根據寂天菩薩，在我之前談到的那本書中所說，即使你只是希望所有眾生了解實相，你也已經成為一名菩薩，你已經成為天人和阿修羅敬仰的對象，這是他所說的。但如果你想增強喚醒所有眾生的決心，也可以參加受菩薩戒的儀式。
So, before I let you ask questions, we are quickly going to take the Bodhisattva Vow and I urge you to take this Bodhisattva Vow. Some of you may be wondering what kind of dietary commitment you have to commit to, or [whether] you need to get up early in the morning. Not to worry about those things. Stuff like that doesn’t exist. Remember prajña? Those things are not so important. Actually, they are not important [at all].
所以，在我讓你們提問之前，我們很快地受菩薩戒，我勸你們受這個菩薩戒。你們中的一些人可能想知道你們要承諾什麼樣的飲食，或者需要早上幾點起。不用擔心這些事情，諸如此類的戒律並不存在。還記得般若智慧嗎？那些東西並不那麼重要。事實上，它們一點兒也不重要。
What’s really important [is that] you are taking a vow that “I shall try my best, one way or another, to make people see the truth, step by step”. That’s it. How can you not take this vow?
真正重要的是誓言，你在發誓：「我將盡力，以一種方式或多種方式，讓人們一步一步地看到實相」。僅此而已，你怎麼能不受這個戒呢？
So, I will request you to take this Bodhisattva Vow. We are doing this online, and I know online stuff like taking a vow is a bit controversial, but since this is a Mahayana [teaching] I think it’s okay. But just don’t tell some of those orthodox lamas that I’ve done this.
所以，我請你們受菩薩戒。我們是在網上做的，我知道在網上受戒是有點爭議的，但由於這是一個大乘的事情，我想應該是可以的。但就是不要告訴那些正統的喇嘛我這麼做了。
So, folding your palms together, let us take refuge first. Basically, what we are saying is that we will accept the truth as our object of refuge, and the one who taught [the truth] as our guide, and the system or the community as our support.
所以，請大家雙手合十，讓我們先受皈依。基本上，我們所說的是，我們將接受實相作為我們的皈依對象，接受教導實相的人作為我們的嚮導，接受系統或社群作為我們的支持。
Okay, so please repeat this. We’ll now take the bodhisattva vow:
我們現在受菩薩戒，請跟我念。（仁波切念誦藏文菩薩戒儀軌，此處省略）
Okay. That’s it. So I will answer some some questions. Maybe I can’t answer them all.
好的，就這樣吧。我將回答一些問題，也許不能全部回答。
Q & A
Q: If bodhichitta is wisdom, what is the basis for the spontaneous desire to share that wisdom with other beings? Is there not still the need for a contrived vow in order to motivate oneself to do this?
問：如果菩提心就是智慧，那麼自發地想要與其他眾生分享這種智慧的基礎是什麼？難道不需要一個精心設計的誓言（戒律），以激勵自己去做這件事嗎？（此問題來自理查德·迪克西）
DJKR: Well, bodhichitta is not only wisdom. Remember, to make tea you need tea leaves and water. I’m just emphasizing the wisdom because oftentimes bodhichitta gets limited to kind thoughts and generous thoughts and so forth.
仁波切：嗯，菩提心不僅是智慧。請記住，要泡茶，你需要茶葉和水。我只是在強調智慧，因為很多時候，菩提心被有限理解為善良的念頭和無私的念頭等等。
Q: Is inhabiting nonduality the bodhichitta mind, and is this uniquely Buddhist?
問：安住於不二法門是否就是菩提心，這是否是佛教特有的呢？
DJKR: Yes. I would say that it’s really hard to distinguish between a lot of Indian wisdom traditions, such as Nyaya and Jain and Buddhism. But bodhichitta is probably one of the unique things [in Buddhism]. I haven’t really heard this bodhichitta bit from others. So, this may be a very big one. So, please, scholars and researchers, if you can, maybe make comments.
仁波切：是的。我想說的是，真的很難區分很多印度的智慧傳統，比如正理派和耆那教與佛教的區別。但菩提心可能是佛教中獨特的東西之一，我還沒有真正從其他人那裏聽到菩提心這一點。這可能是一個非常大的課題，所以，請各位學者和研究人員，如果可以的話，提出你們的意見。
Q: How can we develop bodhichitta practice daily?
問：我們怎麼做菩提心的每日修行？
DJKR: There are a lot of short and long rituals that can help you. So you can do those. But actually, I would rather encourage you to do it informally. For instance, [I encourage you to] wish to live, wish to continue living, so that one way or another [all] your actions, even the most mundane actions — remember I told you earlier, like drinking a cup of tea — will in one way or another lead to making others understand the truth. Yes, this kind of longing is contrived. It’s fabricated. But it’s nevertheless gearing towards wisdom. And it’s so important and that’s a bodhichitta practice.
仁波切：有很多短的和長的儀軌可以幫助你。你可以做這些，但實際上，我更鼓勵你非正式地去做。例如，我鼓勵你希望活着，希望繼續活着，以便你的行為，即使是最平凡的行為（記得我之前告訴過你，連喝杯茶都算）都會以某種方式引導眾生了知實相。是的，之前理查德·迪克西說的也是這個，這種渴望是矯揉造作的，它是捏造的，但它還是在向智慧的方向發展。而且它是如此重要，是一種菩提心的修行。
And especially if you or your friend are on their last stage of their life, thinking of bodhichitta is very important. Usually you think, “This is it. Life is coming to an end”, so to speak. But it’s not really the end. Because of bodhichitta, your life is just beginning. There are all these countless sentient beings that you need to awaken. [It’s a] big project. One life is not enough. [Thinking that this is the end is] very cowardly thinking. You wish to come back. Until all sentient beings have finished, you want to come back as bugs, as human beings, as whatever. That kind of planning and vision.
特別是如果你或你的朋友正處於他們生命的最後階段，思考菩提心是非常重要的。通常你會想「我要死了，我的生命即將結束」。但這並不是真正的結束。因為菩提心，你的生命才剛剛開始。還有所有這些無數的眾生需要你去喚醒，這是一個大工程。一世是不夠的，認為這就是終點是非常懦弱的想法。你希望能回來，在所有的度生事業都結束之前，你希望回來做蟲子，回來做人，回來做任何東西都行。這種尺度的規劃和願景。
Q: To help [others] see the truth, and to help myself see the truth, how do I know whether I should continue working? Or should I take some time off for deepening my own practice? How do we know this? And how can we make a decision?
問：為了幫助他人看清真相，也為了幫助自己看清真相，我怎麼知道我是否應該繼續工作？還是應該休息一段時間來深化自己的修行？我們如何知道這些？我們又該如何做出決定？
DJKR: I don’t know your situation. It depends on what kind of situation you are in. Do you need to pay a mortgage? Do you need to pay certain bills? Do you need to prepare for your next year? Do you have children? But from time to time, if you [can] take off some time and invest your time and energy into things like bodhichitta, definitely it can charge you with the bodhichitta spirit, so to speak.
仁波切：我不知道你的情況，這取決於你處於什麼樣的具體情況。你需要支付抵押貸款嗎？你需要支付某些賬單嗎？你需要為你的下一年做準備嗎？你有孩子嗎？但是不時地，如果你可以抽出一些時間，把你的時間和精力投入到像菩提心這樣的事情上，肯定能給你注入菩提心的精神。
Q: Can you elaborate on the relationship between karma and bodhichitta?
問：您能否詳細說明業力和菩提心之間的關係嗎？
DJKR: We are going to talk about karma, I think quite soon. So can we hold on with this question?
仁波切：我們下一次就談業力，很快的。所以我們先把這個問題放一放？
Q: When we make offerings, how to do it in the best way to also approach the truth?
問：當我們做供養時，如何以最好的方式來做供養，同時更接近實相？
DJKR: Well, as you have heard today, you are doing this offering with bodhichitta. So that one way or another, this act will awaken others to the truth. I’m trying to not use the [classic] phrase ”For the sake of the enlightenment of others”, just so that you can understand what I’m trying to emphasize.
仁波切：正如你今天所聽到的，你是以菩提心來做這個供養。這樣的話，以某種方式，這個行為將喚醒其他人，令其更接近實相。我試圖不使用「為了他人的証悟」這樣的古典詞彙，只是為了讓你明白我想強調的是什麼。
Q: Having gone astray down a wrong path for such a long time, it can be hard to be courageous to come back to this high path. The karmic effect remains. Is there anything you can say?
問：在錯誤的道路上誤入歧途這麼久，要想鼓起勇氣回到這條大道上可能很困難。業力的影響仍然存在。您有什麼可以說的嗎？
DJKR: This is why the bodhichitta is absolutely important. As Shantideva said, the darkness of millions of aeons can be illuminated by [just] one thought of bodhichitta. I did not elaborate it today, but usually when we take the Bodhisattva Vow, we even say that “Today we have become the child of the Buddha. Today we become like the illuminator”. It’s precisely with this kind of situation [that] bodhichitta becomes like alchemy. Just imagine — without bodhichitta, how do we make ourselves perfect? It’s impossible. It’s really impossible.
仁波切：這就是為什麼菩提心是絕對重要的。正如寂天菩薩所說，千萬劫的黑暗可以被一個菩提心的念頭照亮。我今天沒有詳細說明，但通常當我們受菩薩戒時，我們甚至會說：「今天我們已經成為佛陀的孩子。今天我們成為像明燈一樣的人。」正是在這種情況下，菩提心變得像鍊金術。試想一下，如果沒有菩提心，我們怎麼能讓自己變得完美？這是不可能的，真的不可能。
Q: If, as you said, everything is soon to become nonexistent, what then?
問：如果像您說的那樣，一切都將很快變得不存在，然後呢？
DJKR: Oh, I think here there’s a little bit of a misunderstanding of what we mean by nonexistence. Generally when Buddhists, especially Mahayana Buddhists, say “nonexistence”, it also includes the nonexistence of nonexistence. Yes, the prajña, the wisdom is nondual. If it is just nonexistence, then that’s duality.
仁波切：哦，我想這裏對我們所說的不存在的意思有一點誤解。一般來說，當佛教徒，尤其是大乘佛教徒說「不存在」的時候，它也包括不存在的不存在。是的，般若智慧是非二元的。如果它只是不存在，那麼這就是二元了。
Q: If someone is manipulating you all the time, do we still have to generate bodhichitta, up to the point that it’s completely destroying your own mental state?
問：如果有人一直在操縱你，我們是否還要發菩提心，直至完全破壞你自己的心理狀態？
DJKR: The question implies do you still need to behave gently, softly and submissively and so forth? But as I said right at the beginning, a big part of bodhichitta is [being] relentlessly, ruthlessly honest and [truthful]. It’s a truth seeking thing. Without that, without that wisdom, if it is just being loving and [showing] kindness, that could really burn you, I guess.
仁波切：這個問題意味着你是否仍然需要溫和的、柔和的、順從的等等的行為？但是正如我在一開始所說的，菩提心的很大一部分是冷酷的、誠實到無情的。這是一件尋求真理的事情。如果沒有這一點，沒有這種智慧，如果只是愛和仁慈，那可能真的會燒傷你，我覺得。
Q: What are the benefits of having an awakened mind?
問：擁有一個覺醒的心靈有什麼好處？
DJKR: There are many, many benefits. Among many, I think it’s always good to have a bird’s eye view of life. A view of life from all angles. That’s going to be so liberating. Not just one angle, not lopsided.
仁波切：有很多很多的好處。其中，我認為對生活有一個鳥瞰的視角總是好的。從各個角度來看待生活，這將會是非常自由的。不是只有一個角度，不是一邊倒的。
Q: How to come up with this kind of courage for this wiser bodhichitta that you allude to?
問：如何為你所提到的這種更智慧的菩提心拿出勇氣？
DJKR: Yes, that’s actually quite interesting, wise. And you use the words “courage” and “wise” together. Oftentimes courage also seems to have the connotation of being a little bit stubborn and sometimes even stupid. But if you see the truth, if you have the bird’s eyes view of life, then yes, basically that is the courage we are talking about here. Then you are in the comfortable zone, so to speak. You have the vista.
仁波切：是的，這其實很有趣。而且你把「勇氣」和「智慧」這兩個詞放在一起使用。很多時候，勇氣似乎也有一點頑固的含義，有時甚至是愚蠢的。但是，如果你看到了實相，如果你有鳥瞰生活的眼光，那麼，是的，基本上這就是我們在這裏談論的勇氣。然後你就處於舒適區，可以這麼說，你將看到很好的風景。
Q: Is it cowardice to wish to be reborn in the Amitabha realm?
問：希望往生到阿彌陀佛的淨土，是不是很懦弱？
DJKR: Not at all, it’s the most courageous. You should do this. And — I think that this is a question coming from China — you should visit the main temple of the Pure Land school, where there’s a really beautiful statue of Amitabha Buddha. And to make it even greater, why don’t you wish to be reborn in the Amitabha realm so that you will enlighten all sentient beings, or so that you will awaken all sentient beings to the truth? See, I told you. It’s like alchemy.
仁波切：一點也不，這是最有勇氣的，你應該這樣做。而且，我猜這是一個來自中國的問題，你應該去參觀淨土宗的主寺，那裏有一尊非常美的阿彌陀佛像。而且更偉大的是，你為什麼不希望往生到阿彌陀佛的淨土，以此令你能度化一切眾生，或者說你就能喚醒一切眾生，令他們明了實相？看，我告訴過你，這就像鍊金術。
Q: How can we help others without seeing the truth ourselves?
問：如果我們自己沒有看到實相，怎麼能幫助別人？
DJKR: At least we wish to see the truth and that’s already really good. Not many people even have that.
仁波切：至少我們可以發願希望看到實相，這已經非常好了。沒有多少人有這樣的願望。
And to whoever it is, thank you for correcting me that Maya is mostly Central American. Peru is Inca. And on this very auspicious note talking about Maya and Inca, I shall say that we will meet again in this cyber world, and I think we will be discussing about something to do with karma. And meanwhile, please take care of yourself..
不管是誰，謝謝你糾正我，瑪雅主要是中美洲，印加是在祕魯。在這個談論瑪雅和印加的非常吉祥的點上，我要說的是，我們將在這個網絡世界再次見面，我想我們將討論與業力有關的東西。同時，請各位照顧好自己。
宗薩欽哲仁波切，於 2021年7月5日 在美國加利福尼亞州，給予了關於《菩提心》的開示。英文部分由 Alex Li Trisoglio（仁波切指定的佛法老師）聽寫，並分段和添加標題，發布在 Madhyamaka.com。中文部分由 孫方 翻譯。並在翻譯過程中，根據視頻做了文字上的修訂，所以中英文部分可能會有可忽略不計的微小差別。
