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。
DA: Okay. Welcome back everyone. That was a nice video. So, we've got so many questions here. Rinpoche, we've got so many questions, so we'll do our best to get through as many as we can in the time we've got. Rinpoche, you can hear me?
丹尼爾： 歡迎大家回來。這是個不錯的視頻。現在，我們這裡有很多問題，仁波切，我們有這麼多的問題，所以我們會盡力在我們的時間內儘可能多的完成。仁波切，您能聽到嗎？
DJKR: Yes.
仁波切： 可以。
DA: Great. Rinpoche, can you please comment on the balance of focus in 84000 with respect to early sūtras, later sūtras, Mahāyāna, Vajrayāna, these type of things.
丹尼爾： 太好了。仁波切，請您評論一下，84000 如何平衡對早期經文、後期經文、大乘經文、金剛乘經文，這些不同類型的經文的關注。
DJKR: Can you explain the question?
仁波切： 你能解釋一下這個問題嗎？
DA: I think the question is: how do you decide which texts to be translated and published in terms of earlier sūtras, later sūtra, Vajrayāna, Mahāyāna… How the decisions are made, what to translate?
丹尼爾： 我想問題是：在早期經文、後期經文、金剛乘經文、大乘經文中，如何決定要翻譯哪些？
DJKR: I dare not make decisions. Buddha himself said, “Even if we think ‘Oh, this is Mahāyāna.’ ‘Oh, this is Śravakayāna,’ you are having a wrong view towards the Buddhadharma. So, having said that, the translators' appetite, aspirations, I guess play an important role. And also the sponsors, those who wish to sponsor a specific texts—if that's what you mean—then they will of course… For instance, like I myself have contributed in translating the bskal pa bzang po’i mdo, I think it’s called, The Fortunate Aeon, it's about how the thousand Buddhas first took the bodhisattva vow. Just because when I was studying as a rinpoche one of the very difficult trainings was speed reading. Wow. So tough that one. So, one of the texts that I read was that sūtra and it's so touching, the image of the sūtra is just so beautiful.
仁波切： 我可不敢做決定。佛陀自己說過，即使我們認為「哦，這是大乘」「哦，這是聲聞乘」，你對佛法的看法也是錯誤的。所以，說到這裡，譯者的喜好和發願，起到了重要作用。例如，像我自己在翻譯的（我想應該叫）《賢劫經》，它是關於一千尊佛如何首次發菩提心的。僅僅是因為當我作為仁波切學習時，其中一個非常困難的訓練是快速閱讀。哇，這個太難了。而我讀的其中一部就是這部經，它是如此感人，書上的插圖是如此的美。
DJKR: Like how one guy wanted to take a bodhisattva vow and he goes through this master, he had nothing to offer. The master was a potter. So, this man who has nothing to offer, offered the service of kneading the mud, how beautiful, you know? So, because of that, I contributed in translating The Fortunate Aeon. So, so on and so forth, I think as a human being, there's always a preference, but at the same time, I dare not like to sort of think, ‘This is early, this is later,’ like that.
仁波切： 從前有一個人想受菩薩戒，於是他去找上師，他沒有任何東西可以供養。這位上師是個陶匠。所以這個什麼都沒有的人，他供養了捏泥巴的服務，多麼美啊！正因為如此，我的貢獻是翻譯《賢劫經》。作為一個人類，我們總是有一定的偏好，但同時，我不敢說「先翻譯這個，後翻譯那個」這樣的話。
DA: Nice thinking Rinpoche. Many causes and conditions it seems. Rinpoche this is a popular question. There's many people asking this type of question. So, what is your personal favorite Buddhist text and why?
丹尼爾： 您說得對，仁波切。這裡有很多的因緣。仁波切，有很多人問這種類型的問題：您個人最喜歡的佛經是什麼？為什麼？
DJKR: Wow. From the sūtras, I think it fluctuates. By the way, I'm a Gemini, so my interest goes like this [Waves hand] so it changes a lot, but recently it's The Amitābha Sūtra. A few years ago, I went to China and I went to this Pure Land school temple. And I'm such an egoistic, arrogant—you know very cold-headed… goosebumps and tears don’t come that easily, and even if it does, I pretend it doesn't, you know, the Asian, all of that. But when I saw that temple it just moved me so much. The Pure Lands Sūtra is I think so important. It's such a beautiful story. And the description of the Amitābha realm and all of that is just so inspiring for me. So that's probably the latest. And you can ask the same question in about two years who knows [it] may have changed.
仁波切： 哇喔。單從經文來看是波動的。順便說一下，我是雙子座，所以我的興趣是這樣的 （譯：仁波切揮手） ，變化很大，但最近是《阿彌陀經》。幾年前，我去了中國，我去了淨土宗的寺廟。我是那麼自負的人，傲慢的人，非常冷酷的人，雞皮疙瘩和眼淚不容易出現的人，即使出現了，我也假裝沒有，你知道的，亞洲人，等等等等。但是，當我看到那座寺廟時，它讓我非常感動。我認為《淨土經》 （譯：阿彌陀經） 是如此重要，它是一個如此美麗的故事，對阿彌陀佛的佛土和所有這些的描述對我很有啟發。這是我最近的興趣。你可以在兩年後問我同樣的問題，誰知道呢，可能早變了。
DA: Rinpoche, there's another question that is very popular. So I'll ask that. People really, really want your advice on which text to read first.
丹尼爾： 仁波切，還有一個問題非常多的人問。人們非常非常希望得到您的建議，先讀哪一部經？
DJKR: Oh, wow.
仁波切： 哇喔。
DJKR: I think whichever texts you… please, maybe flip a coin? But, I would just suggest with that [one] text, try to read texts like the Vajracchedikā Sūtra or anything to do with view, wisdom. Because [otherwise] you may end up reading something like dorde legepa??—like a hundred different sorts of explanations on karma, so then you may end up reading about a Buddhist sort of reincarnation in a very narrow way—so please read śunyāta oriented texts, such as what is popularly known as Diamond Sūtra or Heart Sūtra, something like that sort of combination, then I think it would be good.
仁波切： 要不扔硬幣決定吧？但是，我只是建議，儘量讀像《金剛經》或任何與見地、智慧有關的佛經。否則你可能會讀到像（藏文）那樣的東西，像一百種不同的關於業的解釋，然後你可能會以一種非常狹窄的方式讀到佛教的轉世再生，所以，請先讀面向空性的佛經，比如人們所熟悉的《金剛經》或《心經》，類似這樣的組合，我想這是很好的。
DA: Great. Rinpoche, ‘84000’… some people are asking, does that mean there's 84000 texts? Or what does that word mean, represent?
丹尼爾： 太好了。仁波切，有些人在問，84000 這個名字是否意味著有 84000 部經？或者這個詞是什麼意思，代表什麼？
DJKR: Well, actually the word [Quotes in Tibetan] this kind of expression is kind of important. Buddha's teachings…. This is why I was saying with the earlier question you should read the view sūtra, because if you read the Buddha's sūtras, one sūtra says something, and another sūtra says an entirely different thing. Many times this is the case. And this is actually the wealth of Buddhism. Because as I said earlier, Buddha's teaching is motivated by compassion. So, to liberate, to lure, to guide sentient beings, he taught many, many ways. We human beings always like to have some sort of a number. So 84000, because there is supposedly 84000 different emotions. But sometimes our teachers also say that, at the least there's 84 emotions, minimum. And therefore, there's 84000 at the least, in fact much more.
仁波切： 嗯，實際上這種表達方式是很重要的。這就是為什麼前一個問題我說，你應該閱讀與見地有關的經。如果你讀經，一部經說了什麼，而另一部經說了完全不同的東西，很多時候是這樣的情況，而這實際上是佛教的財富。正如我之前所說，佛陀的教導是由慈悲心所驅使的。所以，為了解脫眾生，為了引誘眾生，為了引導眾生，他教了很多很多方法。我們人類總是喜歡有某種數字，所以有了 84000。據說是因為有 84000 種不同的情緒，但有時我們的老師也說，至少有 84000 種情緒。這是最低限度，至少有 84000 種，事實上要多得多。
DA: Thank you, Rinpoche. This question is related to those questions, and you've sort of answered it, but I'll just ask it, because it's connected. Rinpoche, should I read everything I can in Buddhism? Or is there a roadmap?
丹尼爾： 謝謝您，仁波切。下面這個問題與這些問題有關，您已經算回答了，但我還是要問，因為它們有聯繫。仁波切，我們應該閱讀佛教中所有能讀的東西嗎？還是有一個路線圖？
DJKR: You can read everything that is right in front of you, just as a practice, you know? Okay. Here is something that I can maybe share. This is something I had been told by my masters. There are times that with your argumentative mind, with your critical mind, you read to analyze, to really argue with Buddha himself. You argue. You establish the view. Other times, especially if you are a practitioner, just accumulate merit. Just flip one book. And in this case, just scroll through your app and just choose one section just for a few seconds and not even think in terms of understanding the meaning. Don't read the book as if you are reading a mathematic book to really comprehend. Read it as a giver of blessing. In fact, this is, I think Longchenpa said this: “The book, the text, is the Buddha.” So, when you are looking at the texts, you are looking at the Buddha, with that attitude you read.
仁波切： 作為修行，你可以閱讀擺在你面前的所有東西。這裡有一些我也許可以分享的東西，是我的上師們告訴我的東西。有時候讀書是為了分析，以你的爭論心，以你的批判心，來做分析，甚至與佛陀本人爭論，確立見地。而其他時候，特別是如果你是一個修行者，讀書只是為了積累功德，哪怕翻一翻書都可以。而在這種情況下，只是滾動你的 APP，只是選擇一個章節，只是幾秒鐘，甚至不考慮理解其意義，不要像讀一本數學書一樣去理解，當作你正在接受加持。事實上，我記得龍欽巴是這樣說的：「佛經，經文，就是佛。」所以，當你在看經文時，你就是在看佛，以這種態度來閱讀。
DA: Wow, I like that very much. Thank you, Rinpoche. Rinpoche, you mentioned your masters, so I'll ask this question. Can Rinpoche spend a few minutes speaking on what it was like to attend to and be with Dilgo Khyentse Rinpoche, and in what ways, Rinpoche has influenced your own practice?
丹尼爾： 哇，我非常喜歡這個。謝謝您，仁波切。您提到了您的上師，所以我要問這個問題，您能不能花幾分鐘時間講一下，與頂果欽哲仁波切在一起是什麼感覺，以及在哪些方面影響了您自己的修行？
DJKR: Oh, you know, inexpressible, I have to say. I used to use this word ‘inexpressible’ very casually, but now I do it with so much… more knowing what I really mean. I mean, there's so many things, but one thing I should tell you is this: he really trusted me. And this was important because this was actually a weight. You know, when someone trusts you, then you better deliver. You understand? So, I give you one example, for instance, around my late twenties, I wanted to go to London to study and I wanted to go alone. Now that is unthinkable with the Tibetan society—Tibetan societies, they're like the Taliban, by the way, you know, the way they think. Oh, you know, no entourage, like that. And I didn't ask anyone else. I asked, of course, Kyabje Khyentse Rinpoche
仁波切： 哦，我不得不說，那是不可思議的。我曾經非常隨意地使用「不可思議」這個詞，但這次我知道我自己真正的意思是什麼。有很多事情我可以拿來說，其中一件是：他真正信任我。這一點很重要，因為這是有重量的。你知道，當有人信任你時，那麼你最好能做得好一點。明白嗎？我給你舉個例子，在我 20 多歲時，我想去倫敦學習，我想一個人去，這在西藏社會是不可想象的。順便說一下，西藏社會，他們的思維方式就像塔利班。我打算沒有隨行人員同去，等等等等，而且我沒有去問其他人。當然，我問的是怙主頂果欽哲仁波切。
DJKR: I wanted to do that. He said, “Yeah, yeah do this.” And later I think many lamas even told Kyabje Khyentse Rinpoche, “I heard, Dzongsar Khyentse has gone to London, did you, know that? Maybe you should be sort of, like, minding him a little bit.” And then he told them all, “I think I trust him.” And he later even told me who told him these things! Now fast forward after forty years… this is actually such an important… I mean, actually, it's not really giving you freedom, it's really that “I'm trusting you.” So, it's incredible. So I think we as teachers—if you are a teacher—I think you really need to also trust your student. That's a difficult one, you know? Because if you don't trust your students, then your students end up becoming victims. So, I always said that I don't have many students; I have a handful of victims.
仁波切： 我說我想這麼做，他說：「可以，可以，去吧。」後來，許多喇嘛跟怙主頂果欽哲仁波切說：「我聽說，宗薩欽哲已經去了倫敦，這件事你知道嗎？也許你應該多管管他。」然後他告訴他們所有人：「我想我是信任他的。」並且，他後來甚至告訴我是誰告訴他的！時光飛快地過了四十年，回想起來，這件事是如此的重要，不是那種所謂的給你自由，而是真的「我信任你」。這真是不可思議。所以，如果你是老師，我認為你真的需要信任你的學生。這很難，但是如果你不信任你的學生，你的學生最終將成為你的受害者。所以，我總是說，我沒有很多學生，我有一些受害者。
DA: Thank you for sharing that story, Rinpoche. Rinpoche there's questions around how you get so much done [like] filmmaking, books. Maybe people can get some advice from you for this busy and hectic modern life based on what you do, Rinpoche.
丹尼爾： 謝謝您分享這個故事。仁波切，有一些問題，圍繞著您是如何完成這麼多事情的，例如拍電影、寫書。也許人們可以從您的繁忙而緊張的現代生活，得到一些建議。
DJKR: It's little bit of a myth, by the way. As I said earlier, like much of this work… I'm telling you, I'm so blessed with some incredible people who are dedicated. They do so much work, like the 84000 team… They really, I mean, literally they lose a lot of sleep. And as I said, really most of the time, I don't really know. Probably… Okay, one thing. And I don't know whether this is my skill, or this is my laziness, I don't know: I probably am okay with delegation, “You do it.” So, I don't know whether that's coming from good leadership or that's just purely me being lazy. You know, I don't want to do anything. So, I don't know which one, but somehow it's working for now.
仁波切： 這真的很奇幻。就像我之前說的，大部分工作都是他們做的。我告訴你，我很幸運有一些神奇而又勇於奉獻的人在身邊。他們做了這麼多工作，例如 84000 團隊。他們真的真的少睡了很多覺。正如我所說，大部分時間我都不知道發生了什麼。好吧，有一件事，我不知道這是否是我的技能，或者是我的懶惰，就是我很擅長把事情交給別人做：「這個你來！」所以，我不知道這是否是傑出的領導力，或只是純粹的懶惰。我真的什麼都不想做，所以我不知道是上面哪一種，但不知何故，它現在很有效。
DA: It sounds like delegation is a good thing, Rinpoche. You get so much done, so maybe we should do more delegating. Rinpoche, there's a question here. Do we need to have transmission before reading a sūtra?
丹尼爾： 聽起來授權是件好事，仁波切。您完成了這麼多事，也許我們都應該多做一些授權。仁波切，這裡有一個問題，我們在閱讀佛經之前需要有口傳嗎？
DJKR: No, [Quotes in Tibetan]. But if you want to have it, you can have it, there is a lineage, a sūtra lineage. It would be a cause and condition. It's a cause and condition to make it even better. I mean, if you are planting a flower… Fertilizer, whatever, all this is good, and then probably a railing would be a nice, but if you really want to have a secure fingerprint lock on your garden. Why not? It will only add, right? It's a bit like this, I think.
仁波切： 不用。但是如果你想有口傳，你可以有口傳，有一個傳承做這個，是顯宗。這將是一個因緣，一個更好的因緣。我的意思是，如果你要種花，肥料什麼的都很好，然後可能有一個欄杆也很好，但是如果你真的想在你的花園裡有一個指紋密碼鎖。為什麼不呢？它只是加了一些東西，不是嗎？這有點像這樣。
DA: Rinpoche, there's a question around when you were talking about meditation, gom, the word gom and using the word ‘practice.’ And it seems there's not a straight division between meditation and post-meditation, the way you were talking. So, do you find sitting practice and daily activity practice, are they the same importance or is one more important than the other?
丹尼爾： 仁波切，有一個問題，當您在談論「禪修」的時候，和使用「修行」這個詞的時候，從您說的方式來看，座上和座下的修行之間似乎沒有一個明確的劃分。那麼，您是否覺得打坐修行和日常生活中的修行，它們的重要性是一樣的，還是一個比另一個更重要？
DJKR: You know, they are equally important and this is something that I really think we, the Buddhists, especially the teachers, we should really try to communicate with our students because I think every time we talk about practice, let's say like, okay, in the tantric tradition, there's something called ngondrö, and in part of the ngondrö is like lojong, which is like mind-training. Let's say impermanence. Often, how you do impermanence, the way we qualify, the way we quantify, the way we sort of measure is like, how much of that versus about the impermanence is being recited.
仁波切： 它們同等重要。我認為我們佛教徒，特別是佛法教師，應該嘗試與我們的學生真正地溝通，因為每次我們談到修行，都是這樣。讓我們舉個例子，在密宗傳統中，有一種叫前行的修法，前行的一部分是修心，就是對心的訓練。比方說我們要修無常。你怎麼修呢？我們認可的方式，我們量化的方式，我們用以衡量的方式是，關於無常的內容被誦讀了多少遍。
DJKR: I would rather, if it is my student who never even read the ngondrö texts, but upon hearing the impermanence teaching, if my student really has this attitude, “Okay, this probably is my last cup of tea. This probably is the last time I see my friend.” Or, “Okay. I'm sad today. But tomorrow I may be happy.” If my students develop that kind of attitude, I would consider that a practice. So that way you can practice this in your shower, while you drive, while you cook. That's important. I think sitting on a meditation cushion in a shrine, that's not going to happen much. You know, we're too busy.
仁波切： 而我寧願我的學生從來沒有讀過前行的文本，但在聽到無常的教導後，我的學生能有這種態度：「好吧，這可能是我的最後一杯茶，這可能是我最後一次見到我的朋友」或者「好吧，我今天不開心，但明天我可能會很開心」。如果我的學生能形成這種態度，我會認為這是一種修行。所以這樣一來，你可以在洗澡時、開車時、做飯時修行，這很重要。如果坐在佛堂的打坐墊上的時間才算是修行，那就不太可能去修行了，你知道的，我們太忙了。
DA: Thank you, Rinpoche. Rinpoche spoke about merit quite a bit tonight, and this question is: wondering how merit is connected with the capability to learn and understand Dharma?
丹尼爾： 謝謝您，仁波切。仁波切今晚講了不少關於功德的內容，下面這個問題是：想知道功德與理解佛法的能力有什麼關係？
DJKR: It's the same thing. It's exactly the same thing, from a small incident. Like if you are listening to a teaching and if somebody is coughing next to you all the time, and you are having a hard time listening, maybe there's lack of merit at that time. All the way to… you know, this is what Chandrakirti said when he was asked to whom should we teach śūnyatā. He never said, ‘To Yale graduates or Harvard graduates.’ He never said, ‘You should teach to only the smart ones.’ He said, ‘Only to those, the moment the word śūnyatā is mentioned, there are goosebumps, there are tears in your eyes. It moves you.’ So, I think that's merit. It is interesting, right? It's very, very interesting.
仁波切： 是同一件事。是完全相同的事。從一個小事件開始：如果你在聽課，有人在你旁邊一直咳嗽，而你聽得很辛苦，也許是那個時候缺乏功德。一直到：當月稱在被問到我們應該向誰教授空性時，他從未說過「向耶魯大學畢業生，向哈佛大學畢業生」，他從未說過「你應該只教給那些聰明的人」。他說：「只教那些一提到空性這個詞，就會起雞皮疙瘩，眼裡有淚水的人。為之感動的人。」所以，我認為這就是功德。這是非常非常有趣的，不是嗎？
DA: Thank you, Rinpoche. Yeah, it's coming up a lot tonight. That's very interesting. Rinpoche, what does yangsi mean? They heard the word yangsi, what does yangsi mean?
丹尼爾： 謝謝您，仁波切。是的，今晚談了很多很有趣的事情。仁波切，藏文的「楊希」是什麼意思？
DJKR: ‘Yang’ means ‘again.’ ‘si’ means ‘exist.’ So, during our conversation today, if you have been sitting here listening to us talking an hour ago, two hours ago, from that till now, we have been again existing, again existing, again existing. Meaning earlier, an hour ago, me and Daniel—and this moment Daniel and me—are they the same? Can't be. Otherwise, we wouldn’t need to use moisturizer. Same thing, right? Haven’t moved at all, but they're also not separate. So, this is what really ‘yangsi’ means. It's again, sort of continuity. And, I'm going to add in the driver, Wisdom. Even though relatively, we talk about this continuity, ultimately Buddhists don't believe in continuity. Ultimately, Buddhists don't believe in time. Relatively? Reincarnation exists just as solidly as how a head exists on your neck right now.
仁波切： 「楊」的意思是「再一次」，「希」的意思是「存在」。所以，如果你一兩個小時前一直坐在這裡聽我們談話，從那時起到現在，我們一直「再次存在」「再次存在」「再次存在」。意思是，一小時前的我和丹尼爾，這一刻丹尼爾和我，他們是一樣的嗎？不可能是。否則，我們就不需要使用潤膚霜了。是同一個，不是嗎？不能說完全沒有變化，但兩個也沒有分離。所以，這就是真正的「楊希」的意思，是一種連續性。而且，我還要加上智慧這個司機：儘管相對而言，我們談論這種連續性，但究竟上佛教徒並不相信連續性。歸根結底，佛教徒不相信有時間。相對來說呢？輪迴的存在就像現在你脖子上有頭一樣牢不可破。
DA: Thank you, Rinpoche. So, Rinpoche, they're asking, so ‘reincarnation’ is there a better word, or ‘compassion’ is there a better word? Or are we stuck with these words and just need to understand a deeper meaning to them?
丹尼爾： 謝謝您，仁波切。他們在問，那麼「輪迴」有沒有更好的詞，或者「慈悲」有沒有更好的詞？還是說我們被這些詞困住了，只是需要理解它們更深的含義？
DJKR: Oh, I cannot answer this one, please defer to all our great translators. But having said that, as I said, we may be able to continue using the same term, but just learn to define it in a different way.
仁波切： 哦，我回答不了這個問題，請聽從我們所有偉大的譯者們。但是說到這裡，正如我所說，我們也許可以繼續使用同一個術語，只是要學會換一種方式來定義它。
DA: So, this question is bringing Wisdom back in, the driver. Is it possible to go beyond concepts in our daily life, Rinpoche? This is the question.
丹尼爾： 所以，這個問題是把智慧司機帶回來的。仁波切，在我們的日常生活中，有可能超越概念嗎？
DJKR: Very much, very much, actually. A little bit you don't even need Buddhism, for a little bit. I mean, okay. This is probably really inappropriate to say, but I don't have another example. Why do people drink alcohol? Why? Because it temporarily frees you from concept. Tipsy. You know? It makes you confident. It makes you sort of fake confident, all of that, right? Because people actually are so stressed by concept. That's why they drink. That's why they go to drugs. That's why they do all sorts of things. Here, why do we buy alcohol? It's too dependent, anyway. Why not study? Do the hearing, contemplation, and meditation so that you free yourself from the concept.
仁波切： 實際上，非常非常有可能。有一點你甚至不需要佛教（好吧，這個例子可能不太合適，但我沒有別的例子），例如人們為什麼喝酒？因為它能讓你暫時從概念中解放出來。微醺使你自信。使你有點假的自信，等等等等。因為人們實際上對各種各樣的概念有很大的壓力。這就是為什麼人們要喝酒，這就是為什麼人們要吸毒，這就是為什麼人們做各種各樣奇怪的事情。我們為什麼要通過酒精？它的依賴性太強了。為什麼不通過學習呢？通過聞思和禪修，你就能從概念中解放出來。
DA: Not just the time out.
丹尼爾： 不僅僅是從時間中解放出來。
DJKR: Yeah, exactly. So, basically what I'm saying is, it's very possible. Just as how a concept can be built, concept can be deconstructed.
仁波切： 是的，沒錯。所以，基本上我想說的是，這是很有可能的。就像概念可以被建立，概念也可以被解構。
DA: Nice. Thank you, Rinpoche. Could Rinpoche, please explain more about why having a purpose in life is ruining us. Isn't bodhicitta a purpose in life?
丹尼爾： 太好了，謝謝您。請您多解釋一下，為什麼追尋人生的目的會毀了我們。菩提心不就是人生的一個目的嗎？
DJKR: I was sort of teasing there, but not a hundred percent teasing. Yes. Bodhicitta is a purpose of life, but remember a big chunk of the bodhicitta, is the ultimate Bodhicitta. And the ultimate bodhicitta has no purpose. Remember in The Heart Sūtra, all the way, everything from form, feeling, a karmic formation, everything all the way… Even the liberation is śūnyatā.
仁波切： 我這麼說是有點調侃的，但不是百分之百的調侃。是的。菩提心是生命的一個目的。但是請記住，菩提心的一大塊兒，是究竟菩提心。而究竟菩提心是沒有目的的。記得在《心經》中，色、受、想、行，所有的一切，乃至解脫都是空性的。
DA: Thank you, Rinpoche. Rinpoche, this question: I'm very attracted to the practice of being useless. Can Rinpoche say more about being useless?
丹尼爾： 謝謝您。仁波切，這有個問題：我對「無用」的修行很感興趣。仁波切能不能多說一些關於無用的事情？
DJKR: You know, uselessness from the samsaric point of view—we are using samsara as the world, the materialistic world, as a reference point—basically all Dharma practice is really a quest to become useless from the materialistic world point of view. And it's really good. It's really good that loss of fear of being useless. So good.
仁波切： 你知道，從輪迴的角度來看（我們把這個物質的世界稱作輪迴，借用一下）基本上，所有的佛法修行都是在追求從物質世界的角度變得無用。而這真的很好。失去對無用的恐懼真的很好。
DA: And then Rinpoche there's questions around asking you to say more about śūnyatā.
丹尼爾： 仁波切，有些問題希望您能多談談空性。
DJKR: That's not that easy, but we can begin with thinking. Okay. There are two things we can do. One, is we can really begin to convince ourselves that everything is your projection. That's a good one. That's already a good start. Because most of the time we always forget this. We always think, ‘This exists out there.’ So this is a good way to begin the śūnyatā. Another thing I want to share, even though the word ‘śūnyatā’ is translated as ‘emptiness’—very important that you need to know, is that first of all—the quintessence of Buddhism, of Buddhist practice, is how to live with the paradoxy.
仁波切： 那不是那麼容易的，但我們可以從思考開始。好吧，我們有兩件事可以做。第一，我們可以開始說服自己，所有的東西都是你的投影。這已經很好了，這已經是一個好的開始。因為大多數時候，我們總是忘記這一點。我們總是想「這東西真實存在於那裡」。所以這是一個開始修空性的好方法。我想分享的另一件事，儘管空性這個詞被翻譯成空性，（你需要知道的最重要的是）空性首先與悖論有關。佛教的精髓，佛教的修行，即是如何與悖論共存。
DJKR: Śūnyatā is so much to do with paradoxy. Let's say you are looking at the mirror. Your face is there. It's there, but at the same time, it's not there. I mean, if there's another you there you're in trouble, you will need to buy extra things. This is there, but at the same time, it's not there. This is one of the most important elements in the study of śūnyatā. I mean, in fact, in The Heart Sūtra, it's not just two: it's there and it's not there; it's four: form is emptiness, emptiness is form, you know? Like that.
仁波切： 空性與悖論有很大關係。比方說，你正在照鏡子。你的臉在那裡，但同時，它又不在那裡。我的意思是，如果那裡真有另一個你，你就麻煩了，你所有的東西都要買兩套 （譯：為鏡子裡的你再買一套） 。鏡子裡的是存在的，但與此同時，它又不存在。這是對空性的學習中最重要的元素之一。事實上，在《心經》中，不僅僅是兩個：有和沒有；它是四個：色即是空，空即是色，色不異空，空不異色。就像這樣。
DA: Very nice, Rinpoche. There's a question around memorizing sūtras. So, would it be worthwhile picking a short sūtra and committing it to memory?
丹尼爾： 非常好，仁波切。有一個關於背誦經文的問題。那麼，選擇一個簡短的經文並把它銘記在心是否值得？
DJKR: I think so. I think… and I would suggest sūtras such as Tri Ratna Anusmriti Sūtra, Recollection of Buddha, Dharma, and the Sangha Sūtra is a very short and is really beautiful. And there's so many, many sūtras that are short that you can memorize. And this is something that Chinese do, and it's so beautiful, they copy sūtras, handwritten, and you can do that, but now probably you can also type.
仁波切： 我想是值得的。我建議諸如《憶念三寶經》這樣的經文，非常短，而且非常美。還有很多很多短小的經文，你可以背誦。這是中國人習慣做的事情，而且非常美，他們抄寫佛經，手寫的，你可以做這些，而且現在你應該也可以打字。
DA: Yeah.
丹尼爾： 是的。
DJKR: Yes. And because that's what I'm saying, your motivation counts, right? I'm telling you even downloading a sūtra or uploading a sūtra has merit, if you know how to trigger this with motivation.
仁波切： 是的。因為這就是我所說的，你的發心很重要。我告訴你，即使是下載一部佛經或上傳一部佛經也有功德，如果你知道如何用發心來觸發。
DA: Thank you, Rinpoche. Rinpoche people are noticing on the app that there's some sūtras and there's also some tantras. And so, people are wondering the difference between these texts. Like, what's the difference between a sūtra text and a tantric text?
丹尼爾： 謝謝您。仁波切，人們注意到在 APP 上有一些經文，也有一些密乘的法本。因此，人們想知道這些文本之間的區別。經和密乘的文字的區別是什麼？
DJKR: Well, tantra, according to the tantric people, tantra is also the teaching of the Buddha. So, since we are translating the words of the Buddha, we have to include the tantric texts there. I need to tell you this…So it's a bit like this: Buddha taught in many ways, and many situations, and many different disciples. So, let's say Buddha taught something to the masses. Okay, let's say a hundred people. Then on another occasion, Buddha taught to twenty people. So the other eighty people are not there. Then another time Buddha taught to five people. So sometimes because of that, the eighty people will say, “Hey, you know, I didn't hear this, I wasn't there.” So, there is that kind of debate historically. But anyway, my answer is, it is a teaching of the Buddha, and that's why many of the tantric teachings are teachings of the Buddha, so this is why they are there.
仁波切： 嗯，密乘，根據密乘人士的說法，密乘也是佛陀的教授。所以，既然我們在翻譯佛陀的話語，我們就必須把密乘的文字也包括在內。我需要告訴你這一點，佛陀以不同的方式，在不同的情況下，對不同的弟子進行教授。所以，假如佛陀向大眾教授了一些東西，我們就說一百人吧。然後在另一個場合，佛陀對二十人進行教授。所以其他八十人不在那裡。然後又有一次，佛陀對五個人進行了教授。所以有可能因為這樣，那八十個人 （譯：九十五人） 就會說：「嘿，你知道，我沒有聽到這個，我不在那裡。」所以，歷史上有這樣的爭論。但無論如何，我的答案是，它是佛陀的教法。所以，密乘是佛陀的教授，所以它們也出現在這裡。
DA: Thank you, Rinpoche. Rinpoche there is a question here that's been translated. So, I'll just go to the chat. How do I deal with the guilt from causing harm while doing things out of good intentions? Even though my motivation was good, I unintentionally hurt someone. Can I use motivation is the most important thing here to console myself?
丹尼爾： 謝謝您。仁波切，這裡有一個翻譯過來問題：我如何處理因造成傷害而產生的內疚感，而這種傷害是出於好的發心？儘管我的發心是好的，但我無意中傷害了別人。在這裡我可以用發心是最重要的來安慰自己嗎？
DJKR: Yes. I know it may be difficult for you to accept, but you should, because beyond that, you can't do anything. Life is like gambling, you know? What you do to yourself and what you do to others… Until you reach first bhūmi, like some sort of a Buddhist bodhisattva stage, you just have to gamble. I'm gambling right now. See I'm gambling, drinking glass of water, who knows where this will lead me? As a human being, we do have some sort of a belief that if you stop when there's a red light, and if you go when there's a green light, it's called ‘safe driving.’ But you can't really trust that. So, what I'm saying is, until you have reached a certain stage, the best thing you can do is to have the right motivation. And when I say, ‘right motivation,’ always try to see how much of your selfish agenda is involved. If there's less selfishness involved, then that’s a good motivation because good motivation—'good’ there's another word! ‘Good.’ That needs to be scrutinize because the word ‘good’ by Christianity, Islam, Judaism, Shakespeare, Charles Dickens, and word ‘good’ by Chandrakirti, Nagarjuna, Asanga… different. Okay.
仁波切： 可以。 我知道這對你來說可能很難接受，但你應該接受，因為除此之外，你什麼都做不了。生活就像賭博，你對自己做什麼，對別人做什麼，在你達到初地之前（登地菩薩），你就只能賭博了。我現在就在賭博，看，即使是喝一杯水，誰知道將導致什麼呢？作為一個人類，我們確實需要有某種信念，例如紅燈停綠燈行，這個叫做安全駕駛。但你不能真的信任這些。我想說的是，在你達到某個果位之前，你能做的最好的事情就是擁有正確的發心。當我說「正確的發心」時，你應該總是努力觀察你有多少自私的小心思在其中。如果涉及的私心比較少，那麼這就是一個好的發心。這裡又有一個詞：「好的」。這個詞需要被仔細檢查，因為基督教、伊斯蘭教、猶太教、莎士比亞、查爾斯·狄更斯口中的「好」，和月稱、龍樹、無著口中的「好」是不同的。
DA: So Rinpoche, it sounds like we should add ‘good’ along with the list: ‘compassion’ and ‘reincarnation.’ It's one of those words. Okay. Rinpoche, there's a question around you know, the sūtras are like thousands of years old. Why is it that they have so much relevance to today?
丹尼爾： 所以，仁波切，聽起來我們應該把「好」也加入「慈悲」和「輪迴」的這個清單，也是其中的一個詞。仁波切，有一個問題是，這些佛經有幾千年的歷史了，為什麼它們與今天有如此大的關聯？
DJKR: Well, as I think I've already told you, I think. We are human beings. We are ignorant human beings. I mean, we are very much under the control of cause and condition right now, even though we all want to be in control—we are all control freaks—we all want to be in control, but it's actually the other way around: cause and conditions are always controlling us. The only thing we can do is to use—we have no choice, we have to use—normal human rationality. We have to. S,o let's say you are studying Buddhism. As I said earlier, at the end, you have to really base it on what Buddha said, not even what Nagarjuna said, not even what Asanga said. It has to go to him.
仁波切： 嗯，我想我已經告訴過你了。我們是人類，我們是無明的人類。我的意思是，我們現在非常受因緣的控制，儘管我們都想控制，我們都是控制狂，我們都想獲得控制權，但實際上是反過來的：因緣總是在控制我們。我們唯一能做的是使用普通的人類理性（我們沒有選擇，我們必須使用）。我們只能這樣。假設你正在學習佛法。正如我之前說的，最終，你只能以佛陀所說的為基礎，甚至不是龍樹所說的，甚至不是無著所說的，必須回到佛陀。
DJKR: And actually at the end, you are the one who decides not Nagajuna, not Asanga, not Chandrakirti, not even the Buddha. You have to decide, but Buddhadharma has to go up to the… what is it? The Buddha has to have the final say. And this is a very important, I like to stress this, even though the question may be not this. Right now, there is a kind of a spiritual… you know, there's some sort of a buzz, it goes up and down a bit. And there's so many systems, teachers, teachings that just pop up. Like teachers, for instance, very popular ones. And we never know who their guru is, who their guru's guru is. And who are they, you know? And then when you read their books, it's all coming from here, here, here, and they put it together. And their marketing is very good.
仁波切： 當然事實上是，你是做決定的人，不是龍樹，不是無著，不是月稱，甚至不是佛陀，你必須做出決定。但是佛法，必須回到佛陀，佛陀必須有最終的決定權。這是非常重要的，我喜歡反覆強調這一點，儘管問題可能不是這個。現在，精神領域有一種嗡嗡聲，它有點上下亂竄。有這麼多的系統，這麼多的老師，這麼多的教法突然出現。比如說那些非常受歡迎的老師，而我們從來不知道他們的上師是誰，他們的上師的上師是誰，他們到底是什麼人？然後當你讀他們的書時，他們的一切都來自這兒那兒，抄來抄去，拼在一起，而且他們非常會營銷。
DJKR: That's why people love it. So, my question is: let's say if you have a toothache, would you go to a proper dentist who has been trained in some really good medical university, who has some sort of a certificate? Or to your next door quack—who actually does impressive job by the way, because they can be quite good, right? And they're cheaper, probably, more easily available. And they are there. I mean the choice is yours. And maybe they even look good. You know, the quack looks really nice. You know? Like they have a turban and stuff like that. So those things do help. So that's up to you. So, this is why classic, traditional texts are important. I think we should not lose that, because you can't just adapt… I mean, you cannot say, “Oh, well, you know, it's politically incorrect to say that all compounded things are impermanent. Let's now change this a little bit.” You can't do that. That's no longer Buddhism. I mean, you can say this is your own, but you cannot say this is a Buddhist teaching, that you can't do.
仁波切： 這就是為什麼人們喜歡他們。所以，我的問題是：假設你有牙痛，你會去找一個正規的牙醫，他在一些真正好的醫科大學接受過培訓，有某種證書？還是去找你隔壁的庸醫（順便說一句，他們的工作也令人印象深刻），因為他們營銷做得很好，而且他們更便宜，也可能更有空，而且他們就在那裡。我的意思是，選擇是你的。而且也許他們看起來相當不錯，這些庸醫看起來真的很好，也許他們有頭巾或類似的東西，這些東西確實有幫助。這取決於你。所以，這就是為什麼經典的、傳統的經文很重要。我認為我們不應該失去這些，因為你不能只是適應現在，你不能說「好吧，所有和合事物皆無常，這是政治不正確的，現在讓我們把這個改一點點。」你不能那樣做，那將不再是佛教了。我的意思是，你可以說這是你自己的觀點，但你不能說這是佛教的教法，你不能這樣做。
DA: So these non-negotiable truths are still relevant today, Rinpoche.
丹尼爾： 所以，這些不容置疑的真理在今天仍然適用，仁波切。
DJKR: Very, very.
仁波切： 非常適用，非常適用。
DA: And lineage is like an insurance it seems, and then going back to the Buddhist teachings, it seems to be similar. It's like an insurance.
丹尼爾： 而傳承似乎就是一個保險，讓我們回到佛教的教法。似乎是跟保險類似的。
DJKR: Yes.
仁波切： 是的。
DA: So Rinpoche, people are asking: when reading the sūtras, often not in the best conditions, that you can get very distracted, and is that a big problem? And then, are there best conditions for reading the sūtras, like time place, that type of thing?
丹尼爾： 所以，仁波切，人們在問：在讀經的時候，往往不是在最佳狀態，你會很容易分心，這是個大問題嗎？有沒有讀經的最佳條件，比如時間地點之類的？
DJKR: Don't think about it. Just read it. As a sentient being you will never have a perfect time, like a mountain top or by the bank of the river. It's not going to happen. Just the fact that you want to read and put some effort in reading that's already… You can even throw a party for having such thoughts. It's something celebratory, something that is worthy of celebration. So yes, watch your favorite episodes on Netflix and sometimes read your texts. I will say this still has merit.
仁波切： 不要去想這些。只管去讀。作為眾生，你永遠不會有一個完美的時間，比如在山頂或在河邊，這是不可能發生的。僅僅是你想閱讀並在閱讀中付出一些努力這一事實，就已經值得慶祝了。你甚至可以為有這樣的想法開個派對，這是值得慶祝的事情。所以，是的，當你在 Netflix 上看你最喜歡的劇集時，讀你的經文。我要說，這也是有功德的。
DA: Okay. That's great, Rinpoche. So people were asking: is there a prayer we should say before we start reading and that type of thing is, is that not necessary? Or what do you think?
丹尼爾： 好的。這很好，仁波切。所以人們在問：在我們開始閱讀之前，是否有一個祈請文？或者是不是沒有必要？或者您怎麼看？
DJKR: All of this, if you can do it, by all means, do it. Take a full shower with saffron water. All that is good, but there are times that you can't do this. And then if you are fussy about this, you will end up not reading the texts because that perfect time of incense, Zafu, all of that… it's difficult. Just do it anytime.
仁波切： 所有這些，如果你能做到，儘可能去做。例如用紅花水洗一個乾淨的澡，所有這些都是好的。但是有些時候你不能這樣做，而如果你對這個很挑剔的話，你最終會不讀經了，因為那個完美的上香時間、打坐墊、等等等等，很難滿足。應該想讀的時候隨時去讀。
DA: Better to read than not read, Rinpoche.
丹尼爾： 讀比不讀好，仁波切。
DJKR: And I will shamelessly confess this to you right now because I'm supposed to introduce this [Speaks Tibetan title of The Stem Array] tomorrow, or day after tomorrow… This is 800 pages, so I've been sort of reading it, I'm frantically reading it in Tibetan. And I did it twice in the toilet. Yes.
仁波切： 我現在要向你坦白，我明天或後天就要介紹這部經《入法界品》。這部經有 800 頁，所以我一直在讀，我瘋狂地用藏文在讀。很丟人的是，我在廁所裡讀了兩次。是的。
DA: So there we have a precedent.
丹尼爾： 所以我們有一個榜樣了。
DJKR: Partly also to prepare, but it's okay. Buddha is supposed to be very compassionate. How can he stop his compassion when you are in the toilet?
仁波切： 部分也是為了準備講課，但也沒關係。佛應該是很慈悲的，當你在廁所的時候，他怎麼能停止他的慈悲呢？
DA: Very nice, skillful means, Rinpoche. Rinpoche, there's a question that… this person, as they practice more and more, they start to feel like life is such a mess and the world is in such a mess. And so how do they practice and not get even more discouraged?
丹尼爾： 非常好，善巧方便。仁波切，有一個問題：有個人，隨著他的修行越來越多，他開始覺得生活是如此混亂，世界是如此混亂。那麼他們如何修行而不至於更加灰心喪氣呢？
DJKR: Wow, this shows that you are practicing, which is good news. I hope you will get more discouraged. I'm sorry to say this, but this is what happens when you have the bird's eye view. You see this is what Dharma does, what Buddhadharma does, it creates a bird's eye view towards your life and the world. Usually we only have one angle, so we are so fanatic about that. But when you have a bird’s eye view, then there's a lot of sadness, discouragement, but keep on doing that when your bird's eye view becomes even bigger than you will also see a lot of hope and a lot of beauty. So just keep on reading, keep on practicing.
仁波切： 哇，這說明你真修了，這是一個好消息。我願你更加灰心喪氣。我很抱歉這麼說，但這就是當你有了鳥瞰圖之後所發生的事。你看，這就是佛法的工作原理，它為你的生活和世界創造了一個鳥瞰圖。通常我們只有一個角度看待世界，所以我們對這個角度非常狂熱。但是當你有一個鳥瞰圖時，就會有很多悲傷、很多沮喪，但是繼續這樣做，當你的鳥瞰圖變得更大時，你也會看到很多希望和很多美景。所以只要繼續閱讀，繼續修行。
DA: Thank you, Rinpoche. I'm trying to look for some translated questions. Rinpoche, so there's a question around, if they are looking for teachings on the view and other than The Heat Sūtra and The Diamond Sūtra, what sort of sūtras on the view would you recommend?
丹尼爾： 謝謝您，仁波切。我正在努力挑選一些翻譯過來的問題。仁波切，有一個問題：如果他們正在尋找關於見地的教法，除了《心經》和《金剛經》之外，您還會推薦什麼經？
DJKR: Well, actually all the Buddhist sūtras, even the seemingly relative teachings like bad karma, the good karma, the hell, the hungry ghost, and all of that, they are actually plots. They are a scam. They are designed in way that the Buddha is plotting there, to take you to śūnyatā. So, I would not worry so much, but if you want to directly really chew and digest, there's just so many, like Daśabhūmika Sūtra is very, very good. Can you think of any sūtras, Daniel? Of course Vajracheddika Sūtra, and all the Prajñāpāramitā Sūtras, there's quite a lot of them. And then, usually the dialogue between Subhūti and Mañjuśrī—there's always a lot of rug-pulling-out from [under] your feet. There's a lot of that. So, I would suggest that. And then, the dependent arising, all that stuff, I would suggest.
仁波切： 實際上所有的佛經，即使是那些看似相對的教法 （譯：世俗諦） ，如惡業、善業、地獄道、餓鬼道、等等等等，它們實際上是陰謀，它們是騙局。它們被設計成，佛陀一步一步引誘你証悟空性。所以，我不會太擔心。但如果你想直接去咀嚼和消化空性，那也有很多選擇，比如《十住經》 （譯：又名《十地經》，又名《華嚴經·十地品》，下同） 就非常非常好。你還能想到什麼經嗎，丹尼爾？當然，《金剛經》，還有所有的《般若波羅密多經》，數量非常大的。通常須菩提和文殊師利之間的對話，總是有很多的「抽走腳下地毯」的教法 （譯：英語俚語，意為使人失去立足點） 。我會建議這樣的經。還有，《緣起經》，我都會建議。
DA: Thank you very Rinpoche. There's a question here about you mentioned that all the things and people that we meet is a projection of our own mind. And so, the question is: how do we use this in our life? This idea that everything's a projection of our mind?
丹尼爾： 非常感謝。仁波切，這裡有一個問題，您提到我們遇到的所有事情和人都是我們自己內心的投射。因此，問題是：我們如何在生活中應用這一概念？如何應用所有東西都是我們的投射這一想法？
DJKR: Well, let's say you are at a party and, let's say you are a jealous type. And let's say your girlfriend or boyfriend is talking with somebody. You see from a distance, and then you get jealous and you get possessive, and you get mad. And later on, for all we know, we realize later that the guy or the person was asking, ‘which way to the toilet?’ Actually, it's like this, projection, my goodness. And we all know that right now—political values, economic values, especially… I've been sort of flipping through some books about economy that is like, wow, one of the greatest projections, and I've been also sort of listening from my friends… because I really want to know what is this crypto currency? That's like money, it's a projection, isn't it? That's like, wow. Everything, your happiness, unhappiness, values. Wow.
仁波切： 假設你在一個聚會上，而且，假設你是一個容易嫉妒的人。假設你的女朋友或男朋友正在和別人聊天，你從遠處看到，然後你就開始嫉妒，你的佔有慾發作，你會生氣。過了一會，我們意識到，那個人是在問廁所怎麼走。這就是投射。而我們都知道的，現代的政治價值，經濟價值，特別是經濟（我一直在翻閱一些關於經濟的書籍），經濟是最偉大的投射之一。我也一直有聽我的朋友說，（我真的想知道）什麼是加密貨幣？有點像錢。這也是一種投射，不是嗎？哇，你的一切，你的幸福、不幸福、價值觀，全都是。
DA: I just want to let everyone know that as Rinpoche is talking about sūtras, in the chat some kind people are putting the links to the translations on the website. So if you check out the chat, there's the Daśabhūmika Sūtra there, The Ten Bhūmis Sūtra. I just want to let everyone know that some kind people are doing that so they can take advantage of that. Rinpoche, we're sort of coming to the end of our time. And I wanted to give you some time at the end just to say a few and address all the people that have come here to be with you. So do you have any final words for us?
丹尼爾： 我只是想讓大家知道，當仁波切在談論經文時，在聊天窗口中，一些好心人正在把翻譯的鏈接放在網站上。因此，如果你看一下聊天記錄，那裡有《十住經》。我只是想讓大家知道，有些好心人正在做這件事，所以我們可以用到。仁波切，我們的時間就要結束了。我想再最後給您一些時間說幾句話，並向所有在線上的人說幾句。那麼您有什麼最後的話要對我們說嗎？
DJKR: Thank you so much again, Daniel and the team. And also all those people who are participating in this: I'm sure many of you are sacrificing your sleep or your work. I don't know what you have told your partners or friends, what you are doing, for the sake of listening to and discussing of the words of the Buddha. I would consider this as merit. And again, as I said right at the beginning, thank you for giving me this opportunity, because this is also my own merit. In many ways, as we have been experiencing ecologically, especially ecologically, it's really getting very shaky, and because we have so much information, I think our mental state is also losing a little bit of resilience and we are not beginning to sort of settle.
仁波切： 丹尼爾，再次非常感謝你和你的團隊，和所有參加這個活動的人。我相信你們中的很多人正在犧牲你們的睡眠時間和工作時間。我不知道為了聆聽和討論佛陀的教言，你對你的另一半或朋友撒了什麼謊，或做了什麼，但我認為這就是功德。再說一遍，就像我一開始說的，感謝你給我這個機會，因為這也是我自己的功德。在很多方面，隨著我們的各種體驗，生態環境（特別要提生態環境），真的變得非常不穩定。而且因為我們信息過剩，我們的精神狀態也失去了一點彈性，我們還沒有開始定型。
DJKR:: Then there's all these sort of geopolitics. Then there's all this consumer institutes, organizations, that just consciously and unconsciously sort of distract us, hijack us. But it's not all bleak. You may remember I said earlier, sometimes things have become much better. I mean, like antibiotics I think is good, it's wonderful that I can talk to my friends in Colorado now. This is good in many ways. I mean, ‘good’ and ‘bad’ is relative, of course. And, because of this we also now have the Buddha's words right at your fingertips. I think, especially for those who have taken refuge in the Buddha, Dharma, and Sangha in this forum today, I would like you to be really concerned and worried for survival of the Buddhadharma.
仁波切： ：然後有所有這些地緣政治，還有所有這些消費主義、機構、組織，它們只是有意地和無意地讓我們分心散亂，劫持我們。但這並不全是黑暗的。你們可能記得我之前說過，有些事情變得好很多，像是抗生素的發明，我認為是好事。我現在可以和我在科羅拉多的朋友交談，這很好。在很多方面都是好事，當然，好和壞是相對的。而且，正因為這些科技，我們現在讓佛陀的教言觸手可及。我想，特別是對於那些今天在這個論壇上皈依佛法僧三寶的人，我希望你們能真正關心和擔心佛法的存續。
DJKR: That is one thing I ask. Because for your own good, and for the good of the world, the Buddhadharma needs to survive. It really does have incredible answers. I mean, 2,500 years ago, there was a summit, like a Rio summit, like a G20 summit, on Vulture’s Peak and there were some great people there. Not Boris Johnson, not Biden. There were people like Avalokiteśvara, do you know who that guy is? He’s a big deal. This Avalokiteśvara, he's like the Lord of the Three Realms, he's big time. And then there was people like Śāriputra, not an easy-going person. Very smart, so intellectual. He even had his own disciples before he met Buddha.
仁波切： 這是我對大家的要求。因為為了你自己的利益，也為了世界的利益，佛法需要存續。佛法對世間問題確實有著不可思議的答案。我的意思是，2500 年前，在靈鷲峰上有一個峰會，就像里約峰會，就像 G20 峰會。那裡有一些偉大的人，不是鮑里斯·約翰遜 （譯：英國首相） ，不是拜登 （譯：美國總統） 。而是像觀世音這樣的人，你知道他是誰嗎？他是個大人物。這個觀世音，他就像三界之主，他很重要。然後還有像舍利弗這樣的人，他不是一個隨大流的人。他非常聰明，非常有智慧。他甚至在遇到佛陀之前就有自己的弟子。
DJKR: And there was of course Śākyamuni Buddha, who was sort of sitting there. And they had a summit, and their summit was just as important as the… I mean the intention was as important as the G20 summit or the Rio summit or the earth summit or whatever of today. They were really concerned about the well-being of us. And not just human beings, animals, earth, water, fire, everything. So, they had that conference, ‘What do we do? We need to do something about this.’ And they all arrived at one nutshell, and you guys can read this, it's about self, ‘me’ something that the G20 people always keep missing. ‘Me’ ‘I’ that was the conclusion, right? ‘Me’ and who is ‘me’? Who is ‘I’? So, what I'm saying is that Buddhadharma—this is just one small fraction. There is just so much, so much. And, now I think more than ever, we are equipped to really enter into this wisdom. So please use it. Please worry for the survival of the Buddhadharma and even practice while you take shower. That's it.
仁波切： 當然，有釋迦摩尼佛，他就坐在那裡。他們舉行了一次峰會，他們的意圖和今天的 G20 峰會、里約峰會、地球峰會或其他什麼峰會一樣重要。他們真正關心的是我們的福祉。不僅僅是人類的福祉，還有動物、地球、水、火、萬物。因此，他們召開了那個會。「我們該怎麼做？我們需要對這些問題做些什麼？」而他們都達成了一個共識，你們可以讀讀這些，這是關於自我的，「我」這個東西，是 G20 的人總是一直迴避的。「我」就是結論，不是嗎？「我是誰」和「誰是我」？我想說的是，這只是佛法的一個小部分。還有那麼多，那麼多。而且，現在我認為，我們比以往任何時候都更有能力真正進入這種智慧。所以請使用這個 APP。請為佛法的存續而擔憂，並且在你洗澡的時候修行。就這樣吧。
DA: Thank you so much, Rinpoche. It's such a delight. It's such an honor to have you on the Dharma Chat, and all of us at Wisdom are rejoicing in the launch of the 84000 app. Thank you so much Rinpoche.
丹尼爾： 非常感恩您，仁波切。真是太高興了。您能來到《智慧佛法談》真是太榮幸了，我們智慧出版社的所有同仁都在為 84000 APP 的推出而隨喜。非常感恩仁波切！
DJKR: Thank you.
仁波切： 謝謝你。
DA: Thank you everyone for joining us. Good night.
丹尼爾： 感謝大家參加。晚安。
宗薩欽哲仁波切，於 2021年10月27日 在線宣布 84000 App 正式上線，同時接受智慧出版社 CEO 丹尼爾的採訪。本文為下半部分。英文由智慧出版社提供。中文由 孙方 翻譯。
