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?
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?
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?
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.
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.
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?
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.
DJKR: Oh, wow.
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.
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?
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?
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.
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.
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?
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.
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?
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.
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.
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?
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.
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?
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.
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?
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.
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.
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.
DA: Not just the time out.
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.
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?
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.
DA: Thank you, Rinpoche. Rinpoche, this question: I'm very attracted to the practice of being useless. Can Rinpoche say more about being useless?
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.
DA: And then Rinpoche there's questions around asking you to say more about śūnyatā.
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.
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?
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.
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.
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?
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?
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.
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.
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.
DA: So these non-negotiable truths are still relevant today, Rinpoche.
DJKR: Very, very.
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.
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?
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?
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.
DA: Better to read than not read, Rinpoche.
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.
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?
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?
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.
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?
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?
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.
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?
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.
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.
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.
DA: Thank you everyone for joining us. Good night.
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。