Alcohol as Medicine or Poison

"In the Guhyasamaja Tantra, the Buddha says, 'That which intoxicates

the dualistic mind is the natural antideath potion indeed.'

In the Buddhist tantra, alcohol is used to catalyze the

fundamental energy of intoxication; this is the energy that transmutes

the duality of the apparent world in advaya—not two. In

this way, form, smell, and sound can be perceived literally, as they

are, within the realm of mahasukha, or great joy."

M

AN' S NATURA L PURSUI T is to seek comfort and entertain himself

with all kinds o f sensual pleasures. He wants a secure home, a

happy marriage, stimulating friends, delicious foods, fine clothes, and

good wine. But morality generally teaches that this kind of indulgence is

not good; we should think of our lives in a broader sense. We should

think of our brothers and sisters who lack these things; rather than indulging

ourselves, we should share generously with them.

Moralistic thinking tends to see alcohol as belonging to the category

of excessive self-indulgences; it might even see drinking as a bourgeois

activity. On the other hand, those who like drinking draw a sense of

well-being from it and feel it enables them to be warmer and more open

with their friends and colleagues. But even they often harbor some sense

of guilt about drinking; they fear they might be abusing their bodies and

feel deficient in self-respect.

Composed during 1972 retreat in Charlemont, Massachusetts.

456

WORKING WITH OTHERS

One type of drinker works hard during the day, doing heavy labor in

one or another of the physical trades. Such drinkers like to come home

and have a drink after work or raise a glass or two in a hearty gathering

at the bar. Then there are the more genteel drinkers—business executives

and such—who are often in the habit of creating an atmosphere of

conviviality in their business relations by breaking out the bottle. The

latter type is more likely to have a hidden sense of guilt about alcohol

than his proletarian brother celebrating the end of a day's work. Still, in

spite of all doubts, inviting somebody for a drink seems to have more

life to it than inviting somebody for a cup of tea.

Other people drink to try to kill boredom, much in the same way as

they try by smoking. A housewife who has just finished dusting or the

wash might sit down and take a drop while contemplating the decor

or leafing through the latest fashion and home-improvement magazines.

When the baby cries or the doorbell rings, she might take a hefty shot

before facing the situation. The bored office worker might keep a flask

in his desk so he can take an occasional nip between visits from the boss

or his heavy-handed secretary. He might seek relief from the day's ennui

through a lunchtime visit to the bar.

People who take drinking seriously relate to it as a refuge from life's

hustle and bustle; they also fear they might be becoming alcoholics. In

either psychological situation, there is love and hate in their style of

drinking, coupled with a sense of going into the unknown. In some

cases, this journey into the unknown might already have produced a

clarity which, in the present situation, can only be dealt with by drinking.

Otherwise the clarity would be too painful.

One of the problems convinced drinkers might be facing is being

hounded by the moralistic approach to drinking, which raises the artificial

question: should one drink or not? In the grips of this question, one

looks to one's friends for reinforcement. Some of them might join one

in drinking quite freely. Others will have definite reservations about

when and how to drink. The real drinker feels such people are amateurs,

since they have never related wholeheartedly with alcohol. Quite often

their reservations are just a matter of social form: just as one knows that

the place to park one's car is the parking lot, so one has the sense of the

proper point beyond which one shouldn't drink. It is all right to drink

heavily at parties or testimonial dinners so long as one drinks with one's

wife or husband and drives home carefully.

457

THE HEART OF THE BUDDHA

There seems to be something wrong with an approach to alcohol

that is based entirely on morality or social propriety. The scruples implied

have solely to do with the external effects of one's drinking. The

real effect of alcohol is not considered, but only its impact on the social

format. On the other hand, a drinker feels that there is something worthwhile

in his drinking aside from the pleasure he or she gets out of it.

There are the warmth and openness that seem to come from the relaxation

of his usual self-conscious style. Also there is the confidence of

being able to communicate his perceptions accurately, which cuts

through his usual feeling of inadequacy. Scientists find they are able to

solve their problems; philosophers have new insights; and artists find

clear perception. The drinker experiences greater clarity because he feels

more really what he is; therefore daydreams and fantasies can be temporarily

put aside.

It seems that alcohol is a weak poison which is capable of being transmuted

into medicine. A n old Persian folktale tells how the peacock

thrives on poison, which nourishes his system and brightens his

plumage.

The word whiskey comes from the Gaelic uisgebeatha, which means

"water of life." The Danes have their aquavit. The Russian potato produces

vodka, the "little water." The traditional names imply that alcohol

is at the least harmless, probably medicinal. Harmless or medicinal, the

power of alcohol has affected social and psychological structures in most

parts of the world throughout history. In Indian mysticism, both Hindu

and Buddhist, alcohol is called amrita, the potion that is antideath. Birwapa,

an Indian siddha, won enlightenment when he drank seven gallons

of liquor in one afternoon. Mr. Gurdjieff, a spiritual teacher who

taught in Europe, spoke of the virtues of "conscious drinking" and insisted

that his students do conscious drinking together. Conscious drinking

is a real and obvious demonstration of mind over matter. It allows

us to relate to the various stages of intoxication: we experience our expectations,

the almost devilish delight when the effect begins to be felt,

and the final breakdown into frivolity in which habitual boundaries

begin to dissolve.

Nevertheless, alcohol can as easily be a death potion as a medicine.

The sense of joviality and heartiness can seduce us to relinquish our

awareness. But fortunately there is also a subtle depression that goes

with drinking. There is a strong tendency to latch on to the heartiness

458

WORKING WITH OTHERS

and ignore the depression; this is the ape instinct. It is a great mistake. I f

we take alcohol merely as a substance that will cheer us up or loosen us

up like a sedative, it becomes exceedingly dangerous. It is the same with

alcohol as with anything else in life that we relate to only partially.

There is a great difference between alcohol and other inebriants. In

contrast with alcohol, such substances as LSD, marijuana, and opium do

not bring simultaneous depression. I f depression does occur, it is of a

purely conceptual nature. But with alcohol, there are always physical

symptoms: weight gain, loss of appetite, increased feeling of solidity

(which includes hangovers). There is always the sense that one still has

a body. Psychologically, intoxication with alcohol is a process of coming

down, rather than, as with the other substances, of going up into space.

Whether alcohol is to be a poison or a medicine depends on one's

awareness while drinking. Conscious drinking—remaining aware of

one's state of mind—transmutes the effect of alcohol. Here awareness

involves a tightening up of one's system as an intelligent defense mechanism.

Alcohol becomes destructive when one gives in to the joviality:

letting loose permits the poisons to enter one's body. Thus alcohol can

be a testing ground. It brings to the surface the latent style of the drinker's

neuroses, the style that he is habitually hiding. I f his neuroses are

strong and habitually deeply hidden, he later forgets what happened

when he was drunk or else is extremely embarrassed to remember what

he did.

Alcohol's creativity begins when there is a sense of dancing with its

effect—when one takes the effects of drink with a sense of humor. For

the conscious drinker, or for the yogi, the virtue of alcohol is that it

brings one down to ordinary reality, so that one does not dissolve into

meditation on nonduality. In this case alcohol acts as a longevity potion.

Those who are overly involved with the sense that the world is a mirage,

an illusion, have to be brought down out of their meditation into a state

of nonmeditation to relate with people. In this state, the sights, sounds,

and smells of the world become overwhelmingly poignant with their

humor. When the yogi drinks, it is his way of accepting the dualistic

world of ordinary appearance. The world demands his attention—his relationship

and compassion. He is glad and amused to have this invitation

to communicate.

For the yogi, alcohol is fuel for relating with his students and with

the world in general, as gasoline allows a motorcar to relate with the

459

Marpa

One of the most renowned Tibetan masters and also one of the main

gurus of the Kagyii lineage, of which I am a member, was Marpa, student

of the Indian teacher Naropa and guru to Milarepa, his most famous

spiritual son. 　瑪爾巴是最有名的西藏大師之一，也是我隸屬的噶舉傳承在西藏的第一代祖師。他師事印度大師那諾巴，他最著名的弟子是密勒日巴。Marpa is an example of someone who was on his way to

becoming a successful self-made man. He was born into a farming family,

but as a youth he became ambitious and chose scholarship and the

priesthood as his route to prominence. 瑪爾巴是一個完全靠自己努力而成功的典型代表。他生於農家，年輕時就心懷大志，選擇學術與僧職作為他成名之路。We can imagine what tremendous

effort and determination it must have taken for the son of a farmer

to raise himself to the position of priest in his local religious tradition. 我們可以想像得到，一個農家之子，要能在當時當地的宗教傳統中，提升自己到僧侶的地位，必須付出多麼大的努力和有多麼大的決心。

There were only a few ways for such a man to achieve any kind of position

in tenth-century Tibet—as a merchant, a bandit, or especially as a

priest. 　在第十世紀的西藏，像他那樣的人，要想得到一點名聲地位，只有幾條路可走，那就是經商、當土匪，或者是當喇嘛。 Joining the local clergy at that time was roughly equivalent to

becoming a doctor, lawyer, and college professor, all rolled into one. 在那個時代，要加入當地的僧團，大約就等於現今當上了醫生、律師和大學教授三者的總和。

Marpa began by studying Tibetan, Sanskrit, several other languages,

and the spoken language of India. 　瑪爾巴從學習語文入手，他學藏文、梵文、幾種其它語文和印度口語。After about three years of such study

he was proficient enough to being earning money as a scholar, and with

this money he financed his religious study, eventually becoming a Buddhist

priest of sorts. 這樣學了差不多三年，他就能以學者的身份開始賺錢了。他把賺來的錢都用在研究宗教上，終於成為一個普通的喇嘛。Such a position brought with it a certain degree of

local prominence, but Marpa was more ambitious and so, although he

was married by now and had a family, he continued to save his earnings

until he had amassed a large amount of gold. 因為他所擔任的僧職使他在地方上小有名氣，但他並不以此為滿足，所以儘管他已結了婚，有了家眷，他還是繼續存錢，直到他積下了很多的黃金。

At this point Marpa announced to his relatives his intentions to travel

to India to collect more teachings. 　　於是，瑪爾巴向親屬宣佈，要去印度搜集經教。India at this time was the world center

for Buddhist studies, home of Nalanda University and the greatest Buddhist

sages and scholars. It was Marpa's intention to study and collect

texts unknown in Tibet, bring them home, and translate them, thus establishing

himself as a great scholar-translator. 當時的印度是世界佛學研究中心，也是那瀾陀大學的所在地，以及許多最偉大佛教聖哲的家鄉。瑪爾巴的目的是去研究、收集西藏沒有的經典，然後帶回來翻譯，使自己成為一位偉大的學者譯師The journey to India was

at that time and until fairly recently a long and dangerous one, and Marpa's

family and elders tried to dissuade him from it. But he was determined

and so set out accompanied by a friend and fellow scholar. 當時，甚至晚近，從藏赴印是一段漫長而危險的旅程。瑪爾巴的家人和長輩都極力勸阻他，但瑪爾巴已下定決心，結果就與一位也是學者的朋友一起動身了。

After a difficult journey of some months they crossed the Himalayas

in India and proceeded to Bengal where they went their separate ways. 經過數月的艱苦旅程，他們越過喜馬拉雅山，進入印度，繼續向孟加拉前進。到了盂加拉，他們就各奔前程。

Both men were well qualified in the study of language and religion, and

so they decided to search for their own teachers, to suit their own tastes.

Before parting they agreed to meet again for the journey home. 由於在語言和宗教方面，兩個人的學識都很夠水準，因此他們決定各按自身所好，分別尋師。在分手前相約，來日再聚，以便結伴還鄉。

While he was traveling through Nepal, Marpa had happened to hear

of the teacher Naropa, a man of enormous fame. Naropa had been abbot

of Nalanda University, perhaps the greatest center for Buddhist studies

the world has ever known. 旅經尼泊爾的時候，瑪爾巴偶然聽人談到大名鼎鼎的那諾巴上師。那諾巴做過那瀾陀大學的校長。那瀾陀大學可能是有史以來最偉大的佛學研究中心了。At the height of his career, feeling that he

understood the sense but not the real meaning of the teachings, he abandoned

his post and set out in search of a guru. 　就在他事業達到巔峰時，那諾巴覺得自己所瞭解的只是教法的皮毛，而非真義。於是他放棄了校長的職位去尋找上師，For twelve years he endured

terrific hardship at the hands of his teacher Tilopa, until finally he

achieved realization. By the time Marpa heard of him, he was reputed to

be one of the greatest Buddhist saints ever to have lived. 他在帝洛巴上師那裡連受了十二年的苦，最後才得證悟。到了瑪爾巴聽說那諾巴名字的時候，那諾巴已被公認為是佛教中曾有過最偉大的聖人了。 Naturally

Marpa set out to find him. 瑪爾巴當然要去找他。

Eventually Marpa found Naropa living in poverty in a simple house

in the forests of Bengal. 　瑪爾巴終於找到，那諾巴是住在孟加拉森林中一所簡陋的屋子，過著貧窮的生活。He had expected to find so great a teacher living

29

C U T T I N G T H R O U G H S P I R I T U A L M A T E R I A L I S M

in the midst of a highly evolved religious setting of some sort, and so

he was somewhat disappointed. 瑪爾巴原先以為，這樣一位大師的居所，一定是某種極其精緻和有宗教氣氛的建築，因而當時不免有些失望。However, he was a bit confused by the

strangeness of a foreign country and willing to make some allowances,

thinking that perhaps this was the way Indian teachers lived. 不過他早已對印度的新奇事物感到不解，所以也就甘願不去計較了，心想：也許這就是印度上師們的生活方式吧！Also, his

appreciation of Naropa's fame outweighed his disappointment, and so

he gave Naropa most of his gold and asked for teachings. 同時，那諾巴的聲望也壓倒了瑪爾巴的失望。瑪爾巴將帶來的金子，大部分都供養了那諾巴，並向他求教。

Marpa

Spiritual Materialism修道上的唯物

E HAV E COM E HER E to learn about spirituality. I trust the genuine quality of this search but we must question its nature. 我們是來學修道的。我相信這種追求出自真心，但我們不能不對其性質加以深究。 The

problem is that ego can convert anything to its own use, even spirituality. 問題在於「我」能將任何事物轉為己用，連修道也不例外。

Ego is constantly attempting to acquire and apply the teachings of

spirituality for its own benefit. 「我」為了自利，經常企圖獲得和利用修道之法。The teachings are treated as an external

thing, external to "me," a philosophy which we try to imitate. 法教被看作外物——「我」外之物——或一種我們想要模仿的哲理。We do

not actually want to identify with or become the teachings. So i f our

teacher speaks of renunciation of ego, 我們並非真要認同法教或與法教合一。因此，上師若講「無我」，we attempt to mimic renunciation

of ego. 我們就模仿「無我」。We go through the motions, make the appropriate gestures, but

we really do not want to sacrifice any part of our way of life. 我們依樣畫葫蘆，擺出適當的姿態，但在生活方式上，實不願有所犧牲。We become

skillful actors, and while playing deaf and dumb to the real meaning of

the teachings, we find some comfort in pretending to follow the path. 我們變成熟練的演員，對法教的真義裝聾作啞，卻在假裝修道裡找點慰籍。

Whenever we begin to feel any discrepancy or conflict between our

actions and the teachings, we immediately interpret the situation in such

a way that the conflict is smoothed over. 一感到自己的行為與法教矛盾或衝突，我們就立刻以自圓其說來把衝突擺平；The interpreter is ego in the

role of spiritual adviser. 自圓其說者即是那扮演修道顧問的「我」。 The situation is like that of a country where

church and state are separate. 這種情形有如一個政教分離的國家。 I f the policy of the state is foreign to the

teachings of the church, then the automatic reaction of the king is to go

to the head of the church, his spiritual adviser, and ask his blessing. 政策若不合乎教義，國王自會去找教主或修道顧問，乞求他的祝福； The

head of the church then works out some justification and gives the policy

his blessing under the pretense that the king is the protector of the faith. 於是教主便找出藉口，偽稱國王是護教者，而為國王的政策祝福。

In an individual's mind, it works out very neatly that way, ego being

both king and head of the church. 個人內心的運作，與此幾乎完全一樣，因為「我」既是教主，又是國王。

This rationalization of the spiritual path and one's actions must be

cut through if true spirituality is to be realized. However, such rationalizing

is not easy to deal with because everything is seen through the

filter of ego's philosophy and logic, making all appear neat, precise, and

very logical. 要想真正修道，必須突破上述的自圓其說。然而，這種自圓其說可不是好對付的，因為其中一切都是透過「我」的觀點和邏輯去看，以致看來無不端整、精確，且很有道理。We attempt to find a self-justifying answer for every question.

In order to reassure ourselves, we work to fit into our intellectual

scheme every aspect of our lives which might be confusing. 我們試圖為每一問題都找到能自圓其說的答案。為了要使自己安心，我們力求把生活中所有讓我們困惑的情況，全都融入我們的理論體系。And our

effort is so serious and solemn, so straightforward and sincere, that it is

difficult to be suspicious of it. 而且，我們這種努力是那麼認真、嚴肅，那麼坦率、虔誠，以致很難令人起疑。We always trust the "integrity" of our

spiritual adviser. 我們總是相信自己的修道顧問是「正直」的。

It does not matter what we use to achieve self-justification: the wisdo m of sacred books, diagrams or charts, mathematical calculations, esoteric

formulae, fundamentalist religion, depth psychology, or any other

mechanism. 至於用什麼來自圓其說，無關緊要；我們可以利用聖書中的智慧，利用圖表、計算、秘方、根本教義、深奧的心理學或任何其他手法。Whenever we begin to evaluate, deciding that we should or

should not do this or that, then we have already associated our practice

or our knowledge with categories, one pitted against the other, and that

is spiritual materialism, the false spirituality of our spiritual adviser. 我們一開始評估，決定應做這做那，或不應做這做那，我們就已經是把自己所修或所知與彼此對立的類別連在一起了，此即修道上的唯物，亦即我們修道顧問的虛偽道心。

Whenever we have a dualistic notion such as, " I am doing this because

I want to achieve a particular state of consciousness, a particular state of

being," then automatically we separate ourselves from the reality of

what we are. 我們一有相對的二元觀，如「我這麼做是為了要成就某種意識形態，或成就某種生存境界」，我們與我們的本來面目就自動地一分為二了。

If we ask ourselves, "What is wrong wit h evaluating, with taking

sides?", the answer is that, when we formulate a secondary judgment, " I

should be doing this and should avoid doing that," then we have

achieved a level of complication which takes us a long way from the

basic simplicity of what we are. 如果我們自問：「評估或取捨有何不對？」答案便是：我們一作輔助的判斷——我該做這個，不該做那個——我們就已達到複雜層面，遠離了我們本來面目的單純。The simplicity of meditation means just

experiencing the ape instinct of ego. I f anything more than this is laid

onto our psychology, then it becomes a very heavy, thick mask, a suit

of armor. 所謂禪修的單純，指的就是一心體驗「我」那善於模仿的猴性。除此之外，不管把什麼放在心上，都會變成厚重的面具或甲冑。

It is important to see that the main point of any spiritual practice is

to step out of the bureaucracy of ego. 我們必須明白，修道的重點無不在於捨離「我」的官僚作風， This means stepping out of ego's

constant desire for a higher, more spiritual, more transcendental version

of knowledge, religion, virtue, judgment, comfort, or whatever it is that

the particular ego is seeking.也就是捨離「我」的貪得無厭，不再像「我」那樣不斷希求更崇高、更神聖、更卓超的知識、宗教、道德、判斷、慰藉或任何「我」之所欲得者。One must step out of spiritual materialism.

If we do not step out of spiritual materialism, i f we in fact practice it,

then we may eventually find ourselves possessed of a huge collection of

spiritual paths. 我們必須捨離修道上的唯物。若不捨離，反而如是去做，我們最後可能發現自己擁有一大堆的修行之道。We may feel these spiritual collections to be very precious.

We have studied so much. We may have studied Western philosophy

or Oriental philosophy, practiced yoga, or perhaps have studied

under dozens of great masters. 我們也許覺得這些道非常珍貴。我們已經學了那麼多——我們可能學過西方哲學或東方哲學，修過瑜伽，或許還做過數十位大師的弟子， We have achieved and we have learned.

We believe that we have accumulated a hoard of knowledge. And yet,

having gone through all this, there is still something to give up. 我們已有成就，我們已經學成，我們相信自己已積足了知識。可是在這一切都完成之後，竟然還須放棄什麼，It is

extremely mysterious! Ho w could this happen? Impossible! But unfortunately

it is so. Our vast collections of knowledge and experience are just

part of ego's display, part of the grandiose quality of ego. 　太不可思議了！怎會這樣？絕不可能！然而事實偏偏就是如此。我們所收集的大量知識和經驗，只是「我」之部分展現，只是「我」之浮誇性的一部分。 We display

them to the world and, in so doing, reassure ourselves that we exist, safe

and secure, as "spiritual" people. 我們向世人炫耀這些知識和經驗；藉著這種炫耀，我們讓自己安心，肯定自己是安安穩穩地在做「修道」者。

But we have simply created a shop, an antique shop. We could be

specializing in Oriental antiques or medieval Christian antiques or antiques

from some other civilization or time, but we are, nonetheless,

running a shop. 其實，我們只是在開店，開了一家古董店。我們也許專門研究東方古物、中世紀的基督教古物、其他文明或時代的古物，但不管怎麼說，我們還是在開店。 Before we filled our shop with so many things the room

was beautiful: whitewashed walls and a very simple floor with a bright

lamp burning in the ceiling. There was one object of art in the middle

of the room, and it was beautiful. 在沒有陳設很多東西的時候，店內是漂亮的；粉刷的白牆、樸素的地板和明亮的吊燈，中央只有一件藝術品，美極了。Everyone who came appreciated its

beauty, including ourselves. 所有前來的人都欣賞它的美，我們自己也是如此。

But we were not satisfied and we thought, "Since this one object

makes my room so beautiful, i f I get more antiques, my room will be

even more beautiful." So we began to collect, and the end result was

chaos. 可是我們並不滿足，心想：「一件古物就使我的店變得這麼美，如果有更多古物，我的店必會更加漂亮。」於是我們開始收集，結果弄得亂七八糟。

We searched the world over for beautiful objects—India, Japan, many

different countries. And each time we found an antique, because we

were dealing with only one object at a time, we saw it as beautiful and

thought it would be beautiful in our shop. 我們去世界各地尋找美麗的東西——我們去印度、去日本、去許多國家。每當我們找到一件古物，由於只是一件，所以我們看它很美，於是便認為把它放在店裡也會很美。 But when we brought the

object home and put it there, it became just another addition to our

junky collection. 但當我們把它帶回家，放在店裡，它就加入我們所收集的破銅爛鐵的行列了。The beauty of the object did not radiate out anymore,

because it was surrounded by so many other beautiful things. It did not

mean anything anymore. 它不再艷光四射，因為四周還有那麼多其它美麗的東西；它不再有任何意義。Instead of a room full of beautiful antiques we

created a junk shop! 　我們所造成的不是佈滿漂亮古物的房間，而是廢物充斥的商店！

Proper shopping does not entail collecting a lot of information or

beauty, but it involves fully appreciating each individual object. 適當地採購，並不一定要收集大量的資訊或美麗的東西，但要對每件所購之物都能完全欣賞。This is

very important. I f you really appreciate an object of beauty, then you

completely identify with it and forget yourself. It is like seeing a very

interesting, fascinating movie and forgetting that you are the audience. 這一點非常重要。如果你真的欣賞一件美麗的東西，你就會完全認同它而忘了自己；

At that moment there is no world; your whole being is that scene of that

movie. 這就像在看一部非常有趣、迷人的電影時，你忘了自己是觀眾一樣。It is that kind of identification, complete involvement with one

thing. 那時，世界沒了，你整個的人就是電影的那一幕。此即我們所說的那種認同——完全投入某一事物。Did we actually taste it and chew it and swallow it properly, that

one object of beauty, that one spiritual teaching? 我們是真正適當地嘗過、嚼過、嚥下那件美麗的東西或那項修道的法教嗎？ Or did we merely regard

it as a part of our vast and growing collection? 還是只把它當作我們那些不斷增加的大量收藏品之一？

I place so much emphasis on this point because I know that all of us

have come to the teachings and practice of meditation not to make a lot

of money, but because we genuinely want to learn, want to develop

ourselves. 我之所以如此強調這一點，乃是因為我知道我們來學法教和禪修不是為了發財，而是真的想學，真的想發展自己。But, i f we regard knowledge as an antique, as "ancient wisdom"

to be collected, then we are on the wrong path. 然而，我們若視知識為古董或供人收集的「古代智慧」，那可就是走錯路了。

As far as the lineage of teachers is concerned, knowledge is not

handed down like an antique. Rather, one teacher experiences the truth

of the teachings, and he hands it down as inspiration to his student. That

inspiration awakens the student, as his teacher was awakened before

him. 就上師的傳承而言，知識不是像古董那樣傳下來的。實際的情形是，上師證得法教之真諦，而傳給弟子的卻是靈感，弟子則一如其師過去那樣，因得此靈感而覺悟。 Then the student hands down the teachings to another student and

so the process goes. The teachings are always up-to-date. They are not

"ancient wisdom," an old legend. 然後弟子又傳弟子，如是代代相傳。所以法教永遠趕得上時代。法教不是「古代智慧」，不是古老傳說；The teachings are not passed along as

information, handed down as a grandfather tells traditional folk tales to

his grandchildren. 法教不是當作知識傳下來，不是有如祖父把傳統的民間故事轉述給孫輩。 It does not work that way. It is a real experience. 不是那樣承傳，而是切身體驗。

There is a saying in the Tibetan scriptures: "Knowledge must be

burned, hammered, and beaten like pure gold. Then one can wear it as

an ornament." 　藏文經典中有句名言：「知識必須像純金那樣經過錘煉才能成為飾品。」So when you receive spiritual instruction from the hands

of another, you do not take it uncritically, but you burn it, you hammer

it, you beat it, until the bright, dignified color of gold appears. 因此，當你從別人手中獲得法教時，不要不加研判，而是要予以錘鏈，直到亮麗、高貴的金色出現為止。Then you

craft it into an ornament, whatever design you like, and you put it on. 然後你再按照自己喜歡的式樣把它製成飾品，戴在身上。

Therefore, dharma is applicable to every age, to every person; it has a

living quality. It is not enough to imitate your master or guru; 故說法教可適用於任何時代和每一個人，因法教是活的。光是模仿上師不夠的，you are

not trying to become a replica of your teacher. The teachings are an

individual personal experience, right down to the present holder of the

doctrine. 你不是想要成為上師的翻版；法教是個人的親身經驗，傳至今日的法嗣，仍是如此。

Perhaps many of my readers are familiar with the stories of Naropa

and Tilopa and Marpa and Milarepa and Gampopa and the other teachers

of the Kagyii lineage. 我的讀者中或許有很多人熟悉那諾巴、帝洛巴、瑪爾巴、密勒日巴、岡波巴等噶舉傳承大師的生平。 It was a living experience for them, and it is a

living experience for the present holders of the lineage. 對那些大師來說，法教是活生生的經驗；對當今的傳承持有者來說，亦復如是。Only the details

of their life-situations are different. The teachings have the quality of

warm, fresh baked bread; the bread is still warm and hot and fresh. 他們不同之處，僅在生活細節。法教有一特色，像剛出爐的麵包，還是熱的、新鮮的。 Each

baker must apply the general knowledge of how to make bread to his

particular dough and oven. Then he must personally experience the

freshness of this bread and must cut it fresh and eat it warm. 每一位麵包師部必須把烘製麵包的一般知識，運用於自己的麵團和烤箱，製成之後，他還必須親口去把新鮮的麵包切開，趁熱吃下。 He must

make the teachings his own and then must practice them. It is a very

living process. There is no deception in terms of collecting knowledge. 他必須先讓法教成為自己的，然後再依之而修，這是非常活的過程，沒有所謂收集知識的那種自欺。

We must work with our individual experiences. When we become confused,

we cannot turn back to our collection of knowledge and try to

find some confirmation or consolation: "The teacher and the whole

teaching is on my side." 我們必須在自己的經驗上下功夫。有了疑惑，我們不能回頭去找所收集的知識，企圖從那裡獲得一些肯定或安慰，如：「上師和法教都站在我這邊。」The spiritual path does not go that way. It is a

lonely, individual path. 修行之道不是那麼走的。修行之道是孤獨的個人之道。

Q: Do you think spiritual materialism is a particularly American

problem? 問：您認為修道上的唯物是美國特有的問題嗎？

A: Whenever teachings come to a country from abroad, the problem

of spiritual materialism is intensified. 答：每當法教傳入一個國家，修道上的唯物問題就更加嚴重了。At the moment America is, without

any doubt, fertile ground ready for the teachings. And because America

is so fertile, seeking spirituality, it is possible for America to inspire charlatans. 目前，美國無疑是接受法教的沃土；也就是因為美國這麼肥沃，這麼想要求道，才有可能招來冒充得道者的騙子。

Charlatans would not choose to be charlatans unless they were

inspired to do so. 騙子不會選擇做騙子，除非得到鼓勵。Otherwise, they would be bank robbers or bandits,

inasmuch as they want to make money and become famous. 若無此鼓勵，為了發財、成名，他們會去當強盜，搶銀行。Because

America is looking so hard for spirituality, religion becomes an easy way

to make money and achieve fame. 由於美國求道心切，宗教乃變成發財、成名的捷徑，So we see charlatans in the role of

student, chela, as well as in the role of guru. I think America at this particular

time is a very interesting ground. 結果我們看到有騙人的假上師和假弟子。我想此刻的美國是一個非常有趣的地方。

Q: Have you accepted any spiritual master as a guru, any particular

living spiritual master? 問：您有沒有以哪一位今仍健在的大師為您的上師？

A: At present there is no one. I left my gurus and teachers behind in

Tibet, physically, but the teachings stay with me and continue. ：目前沒有。我的上師和老師都留在西藏沒出來，與我身天各一方，但他們之所教與我同在，而且繼續如此。

Q: So who are you following, more or less? 問：那麼您大致是跟誰學呢？

A: Situations are the voice of my guru, the presence of my guru.

Q: After Shakyamuni Buddha attained enlightenment, was there

some trace of ego left in him so that he could carry on his teachings? 答：境遇即我上師的言教與身教。

　　問：釋迦牟尼佛成覺之後，有沒有留下一點「我」來繼續弘法？

A: The teaching just happened. He did not have the desire to teach

or not to teach. He spent seven weeks sitting under the shade of a tree

and walking along the bank of a river. 答：弘法是巧合，他沒有弘不弘法之欲。一連七周，他獨自坐在樹蔭下，走在河岸邊。Then someone just happened

along and he began to speak. One has no choice; you are there, an open

person. Then the situation presents itself and teaching happens. That is

what is called "buddha activity." 碰巧有人來了，他才開始講話。你別無選擇，你人在那兒，完全敞開。情況自動出現，弘法應運而生——此即所謂「佛行」。

Q: It is difficult not to be acquisitive about spirituality. Is this desire

for acquisitions something that is shed along the way? 問：無求道之欲，很難。這種求道之欲，是不是隨著修道而遞減呢？

A: You should let the first impulse die down. Your first impulse

towards spirituality might put you into some particular spiritual scene;

but i f you wor k wit h that impulse, then the impulse gradually dies down

and at some stage becomes tedious, monotonous. 答：你應該讓初起的衝動漸息。你初起的求道衝動會將你置於某種神聖之境；但是你若在那種衝動上下功夫，它便會逐漸消逝，到了某一階段，它就變得單調乏味了。This is a useful message. 　這一點所告訴我們的很有用。

You see, it is essential to relate to yourself, to your ow n experience,

really. I f one does not relate to oneself, then the spiritual path becomes

dangerous, becomes purely external entertainment, rather than an organic

personal experience. 你看，跟自己打交道，跟自己的經驗打交道，真是太重要了。若不如此，修行之道便成險途，純為外在的娛樂，而非有生命的個人經驗。

Q: I f you decide to seek your way out of ignorance, you can almost

definitely assume that anything you do that feels good will be beneficial

to the ego and actually blocking the path. 問：你若決心尋求出離無明之道，那就幾乎可以確定你所做的一切，只要讓你覺得舒服，便是對「我」有利，而這實為修道之障。Anything that seems right to

you wil l be wrong, anything that doesn't turn you upside down will bury

you. Is there any way out o f this? 在你看來是對的，全是錯的；凡是不把你顛倒過來的，都會把你埋葬起來。有沒有什麼方法可以脫離這種困境？

A: If you perform some act which is seemingly right, it does not mean

that it is wrong, for the very reason that wrong and right are out of the

picture altogether. 答：你若做了似乎是對的事，那並非說你之所為有錯，道理很簡單：根本沒有對錯的問題。You are not working on any side, neither the "good"

side nor the "bad" side, but you are working wit h the totality of the

whole, beyond "this" and "that." I would say there is complete action. 你不落二邊，既非為「善」，也非作「惡」，而是在超越「彼」「此」的整體上下功夫。我願稱之為完整的行為，

There is no partial act, but whatever we do in connection wit h good and

bad seems to be a partial act. 不是偏向一方的行為；而一切與善惡有關的行為，則似乎都是偏向一方的。

Q: I f you are feeling very confused and trying to work your way out

of the confusion, it would seem that you are trying too hard. But i f you

do not try at all, then are we to understand that we are fooling ourselves? 問：你若感到困惑，而力圖走出困惑，那似乎是過分努力了。但你若全不用力，那是不是又成了自欺？

A: Yes, but that does not mean that one has to live by the extremes

of trying too hard or not trying at all. 答：不錯，但這並非說你必須過兩極的生活——不是過分努力，就是全不用力。One has to wor k wit h a kind of

"middle way," a complete state of "being as you are." 你必須依「中道」行事，所謂「中道」，即是一種「如實存在」的完整境界。We could describe

this wit h a lot o f words, but one really has to do it. I f you really start

living the middle way, then you will see it, you will find it. 我們可以用很多詞句去描述這種境界，但實在說來，你必須去做才行。You must

allow yourself to trust yourself, to trust in your own intelligence. We are

tremendous people; we have tremendous things in us. We simply have

to let ourselves be. 你若真正開始過中道的生活，你自然會瞭解它、找到它你必須讓自己信任自己，必須讓自己相信自己的智力。我們是了不起的人，我們內心有了不起的東西。我們非得讓自己自在不可。External aid cannot help. 外來的援助幫不上忙。 I f you are not willing to let

yourself grow, then you fall into the self-destructive process of confusion. 你若不願讓自己成長，你就會陷入自我毀滅的迷惑過程；

It is self-destruction rather than destruction by someone else. That

is wh y it is effective; because it is self-destruction. 那是自殺，不是他殺。迷惑之所以有力，原因就在它能導致自我毀滅。

Q: What is faith? Is it useful? 　問：什麼是信？信有用嗎？

A: Faith could be simple-minded, trusting, blind faith, or it could be

definite confidence which cannot be destroyed. 答：信有單純、不疑、盲目的信仰，也有明確、堅定不移的信心。Blind faith has no inspiration. It is very naive. It is not creative, though not exactly destructive.

It is not creative because your faith and yourself have never made any

connection, any communication. 盲目的信仰沒有靈感、非常天真。它雖無大害，但亦無創造力，因為你的信仰從未跟你自己有過連繫或溝通，You just blindly accepted the whole belief,

very naively. 　你只是非常天真地盲目接受整個信仰。

In the case of faith as confidence, there is a living reason to be confident. 至於信心之信，則是理直氣壯之信。

You do not expect that there will be a prefabricated solution mysteriously

presented to you. You work with existing situations without fear,

without any doubt about involving yourself. 你不指望有現成的解決之道莫名其妙地送上門來，你只是針對現狀下功夫，毫無疑懼地涉入其中。 This approach is extremely

creative and positive. If you have definite confidence, you are so sure of

yourself that you do not have to check yourself. 　這種做法極具創造力和正面的意義。你若有明確堅定的信心，你對自己便會極有把握，而無須自我檢討。 It is absolute confidence,

real understanding of what is going on now, therefore you do not hesitate

to follow other paths or deal in whatever way is necessary with each

new situation. 那是確實瞭解現狀的絕對信心，因此你乃能應每一新情勢之所需，毫不遲疑的另闢蹊徑。

Q: What guides you on the path? 問：什麼是修道的嚮導？

A: Actually, there does not seem to be any particular guidance. In

fact, if someone is guiding you, that is suspicious, because you are relying

on something external. 答：實際上，似乎並無任何特定的嚮導。其實，如果有人做你的嚮導，那就值得懷疑了，因為你所依賴的是外在的東西。Being fully what you are in yourself becomes

guidance, but not in the sense of vanguard, because you do not have a

guide to follow. You do not have to follow someone's tail, 保持本來面目可做為你的嚮導，但非先驅，因為你沒有可追隨者，你不必跟在別人後面跑；but you sail

along. In other words, the guide does not walk ahead of you, but walks

with you. 　你要乘風破浪，勇往直前。換言之，嚮導不是在你前面走，而是與你同行。

Q: Could you say something more about the way in which meditation

short-circuits the protective mechanisms of the ego? 問：您能否多談一談禪修如何讓「我」的防禦措施短路？

A: The protective mechanism of ego involves checking oneself, which

is an unnecessary kind of self-observance. 　答：「我」的防禦措施包括自我檢討，或那種不必要的反省。 Meditation is not based on

meditating on a particular subject by checking oneself; but meditation

is complete identification with whatever techniques you are employing. 禪修的基礎不是以自我檢討的方式去觀想某一主題；禪修是完全認同你所使用的任何修法。

Therefore there will be no effort to secure oneself in the practice of

meditation. 因此，禪修不在自我保全方面下功夫。

Q: I seem to be living in a spiritual junkyard. Ho w can I make it into

a simple room with one beautiful object? 問：我似乎是生活在精神垃圾場裡，我怎樣才能把它轉變成只放一件藝術品的簡樸房間？

A: In order to develop an appreciation of your collection you have to

start with one item. 　答：為了能欣賞你的收藏，你必須從一件收藏品著手。One has to find a stepping-stone, a source of inspiration.

Perhaps you would not have to go through the rest of the items in

your collection if you studied just one piece of material. 你須找一塊踏腳石，或一個靈感之源。也許你研究了一件，其餘的收藏品就用不著研究了。 That one piece

of material could be a signpost that you managed to confiscate in New

York City, it could be as insignificant as that. But one must start with

one thing, see its simplicity, 那一件可以是你從紐約弄來的一個路標，連這麼微不足道的東西也行，但你必須從一件東西著手，欣賞它的質樸，the rugged quality o f this piece of jun k or

this beautiful antique. 欣賞這件垃圾或美麗古董的粗拙。 I f we could manage to start wit h just one thing,

then that woul d be the equivalent o f having one object in an empty

room. 我們若能從單一事物著手，那就等於是在一間空室裡放一件東西。I think it is a question o f finding a stepping-stone. Because we

have so many possessions in our collection, a large part o f the problem

is that we do not know where to begin. 我想這是找踏腳石的問題。由於我們的收藏品太多，以致不知從何處下手，此即主要困難之所在。One has to allow one's instinct

to determine which will be the first thing to pick up. 你不得不讓自己的本能來決定先挑哪一件。

Q: W h y do you think that people are so protective of their egos? W h y

is it so hard to let go o f one's ego? 問：您看人為何都那樣保護自我？「我」為何那麼難以放下？

A: People are afraid o f the emptiness o f space, or the absence of company,

the absence of a shadow. It could be a terrifying experience to have

no one to relate to, nothing to relate with. 　答：人怕空虛，怕沒同伴，怕沒形影相依者。與人無緣、無事無關、跟什麼都攀扯不上，這些感受是很可怕的； The idea o f it can be extremely

frightening, though not the real experience. It is generally a fear

of space, a fear that we will not be able to anchor ourselves to any solid

ground, that we will lose our identity as a fixed and solid and definite

thing. This could be very threatening. 　即使只是想想，不是實際經驗，也會令人感到極端恐怖。一般來說，我們怕的是空，怕在無堅實可靠之處落腳，怕失去那被視若堅實確定之物的身份。這種恐懼會對我們構成極大的威脅。

A

T THI S POIN T we may have come to the conclusion that we should

.drop the whole game of spiritual materialism; 講到這兒，我們可能已獲此結論：我們應該放下修道上的唯物遊戲， that is, we should

give up trying to defend and improve ourselves. We may have glimpsed

that our struggle is futile and may wish to surrender, to completely

abandon our efforts to defend ourselves. 也就是說，我們應該放棄努力，不再企圖自衛和改善自己。我們可能已經約略看出自己的奮鬥徒勞無功，或許想要放棄，想要完全放棄自衛的努力。 But how many of us could actually

do this? It is not as simple and easy as we might think. To what

degree could we really let go and be open? At what point would we

become defensive? 但是我們中間有多少人真能做到這一點？做到可不像想到那麼簡單容易。我們究竟能放開和敞開到什麼程度？到什麼程度我們又會變成自衛了？

In this lecture we will discuss surrendering, particularly in terms of the

relationship between work on the neurotic state of mind and work with

a personal guru or teacher. 本講中我們要討論放下，特別是就處理自己的不良心態與依止自己的上師修行之間的關係來討論。Surrendering to the "guru" could mean opening

our minds to life-situations as well as to an individual teacher. 　歸順「上師」可意謂對某一上師敞開自心，同時也可意謂對人生處境敞開自心。However,

if our lifestyle and inspiration are working toward an unfolding of

the mind, then we will almost certainly find a personal guru as well. 不過，如果我們的生活方式和靈感都是傾向敞開自心的話，那麼就幾乎可以確定我們必會為自己尋得一位上師。So

in the next few talks we will emphasize relating to a personal teacher. 　因此，在下幾講中，我們要強調個人與其上師的關係。

One of the difficulties in surrendering to a guru is our preconceptions

regarding him and our expectations of what will happen with him. 　歸順上師的困難之一，是我們對上師的成見和對上師的期求。We

are preoccupied with ideas of what we would like to experience with

our teacher: " I would like to see this; that would be the best way to see

it; I would like to experience this particular situation, because it is in

exact accordance with my expectation and fascination." 我們滿腦子都在想，當自己跟上師在一起時想要獲得何種經驗：「我想看到這個，那樣會讓我看得最清楚，我願體驗這種情況，因為它跟我所期望和迷戀的完全一致。」

So we try to fit things into pigeonholes, try to fit the situation to our

expectations, and we cannot surrender any part of our anticipation at all. 我們想要削足適履，想要讓情況配合我們的期望；我們自己所期待的則一點也不能打折扣。

If we search for a guru or teacher, we expect him to be saintly, peaceful,

quiet, a simple and yet wise man. When we find that he does not match

our expectations, then we begin to be disappointed, we begin to doubt. 如若尋求上師，我們便會期望他既聖且賢，又安詳又單純；一旦發覺他不如所期，我們便會頓感失望而起疑心。

In order to establish a real teacher-student relationship it is necessary

for us to give up all our preconceptions regarding that relationship and

the condition of opening and surrender. 　若要建立真正的師徒關係，我們必須放棄在師徒關係和敞開放下方面的成見。Surrender means opening oneself

completely, trying to get beyond fascination and expectation. 「放下」意謂完全敞開自己，力求超越迷戀和期望。

Surrender also means acknowledging the raw, rugged, clumsy, and

shocking qualities o f one's ego, acknowledging them and surrendering

them as well. 　放下也意謂承認自我的粗野、笨拙、可惡的品性，然後把它們也都放棄。 Generally, we find it very difficult to give out and surrender

our raw and rugged qualities of ego. 　一般而言，我們覺得交出和放棄自我的粗野品性很難。Although we may hate ourselves,

at the same time we find our self-hatred a kind of occupation. 我們雖會恨自己，但同時也把恨自己當作一種職業。

In spite of the fact that we may dislike what we are and find that selfcondemnation

painful, still we cannot give it up completely. 儘管我們會討厭自己的真相，而且覺得自責很痛苦，我們還是不能完全放棄自責。If we begin

to give up our self-criticism, then we may feel that we are losing our

occupation, as though someone were taking away our job. 一旦放棄自責，我們便會有失業之感，好像自己的工作被人搶走了。We would

have no further occupation i f we were to surrender everything; there

would be nothing to hold on to. 什麼都放棄，便是不再有職業，也就是沒有寄托了。Self-evaluation and self-criticism are,

basically, neurotic tendencies which derive from our not having enough

confidence in ourselves, confidence in the sense of seeing what we are, 自我評估和自我批評，基本上是神經過敏的傾向，是自信不足的結果。

knowing what we are, knowing that we can afford to open. 所謂「自信」是指如實看清自己、如實了知自己，曉得自己有敞開的能力。We can afford

to surrender that raw and rugged neurotic quality of self and step

out o f fascination, step out of preconceived ideas. 我們確有能力放棄那粗野、失常的「我」性，而走出迷戀、走出成見。

We must surrender our hopes and expectations, as well as our fears,

and march directly into disappointment, work with disappointment, go

into it, and make it our way o f life, 我們必須放棄期求，同時也要放棄恐懼，而直接衝進失望、處理失望、投入失望，讓它成為我們的生活之道。 which is a very hard thing to do.

Disappointment is a good sign of basic intelligence. It cannot be compared

to anything else: it is so sharp, precise, obvious, and direct. 這件事做起來很難。失望是根本智的吉兆，它無可比擬；它是那麼敏銳、精確、明顯和直接。I f we

can open, then we suddenly begin to see that our expectations are irrelevant

compared wit h the reality of the situations we are facing. This automatically

brings a feeling of disappointment. 我們若能敞開，便會突然發現自己的期望跟當前的實情是兩回事。這自然會令我們感到失望。

Disappointment is the best chariot to use on the path of the dharma.

It does not confirm the existence o f our ego and its dreams. 　在佛法之道上，失望是最好用的車。它不確認「我」及「我」之美夢的存在。 However, i f

we are involved wit h spiritual materialism, if we regard spirituality as a

part of our accumulation o f learning and virtue, if spirituality becomes a

way of building ourselves up, then of course the whole process of surrendering

is completely distorted. 不過，如果我們涉入修道上的唯物，如果我們認為修道是積聚學問與功德的一部分，如果修道成為增強自我的一種方法，那麼整個放下的過程當然就全被扭曲了。I f we regard spirituality as a way of

making ourselves comfortable, then whenever we experience something

unpleasant, a disappointment, we try to rationalize it: 如果我們把修道視為令自己安樂的一種方法，那麼一碰到不愉快的事或讓我們失望的事，我們便會想辦法予以合理化："O f course this

must be an act of wisdom on the part of the guru, because I know, I' m

quite certain the guru doesn't do harmful things. 「這當然是上師的明智之舉，因為我知道上師不會做有害之事，這一點我很有把握。 Guruji is a perfect

being and whatever Guruji does is right. Whatever Guruji does is for me,

because he is on my side. So I can afford to open. 上師是完美的人，上師所為全是對的；不管上師做什麼，全是為我好，因為他是袒護我的，所以我能敞開， I can safely surrender. I

know that I am treading on the right path." Something is not quite right

about such an attitude. 我可以安全地放下一切。我曉得自己走的是正道。」這種態度並不完全正確。It is, at best, simple-minded and naive. We are

captivated by the awesome, inspiring, dignified, and colorful aspect of

"Guruji." We dare not contemplate any other way. 它頂多只能算是純潔、天真。我們被「上師」的威嚴高貴、鼓舞人心和多采多姿那一面迷住了。我們不敢有任何其它的想法。 We develop the conviction

that whatever we experience is part of our spiritual development. 我們有了堅定的信心，確信自己的一切遭遇都是道心成長的一部分。

"I've made it, I have experienced it, I am a self-made person, and I know

everything, roughly, because I've read books and they confirm my beliefs,

my lightness, my ideas. Everything coincides." 「我辦到了，我證得了，我是靠自己努力而成功的人，我大體上無所不知，因為我讀過書，而書中所說認可我的信仰、我的無誤、我的觀念——一切相符。」

We can hold back in still another way, not really surrendering because

we feel that we are very genteel, sophisticated, and dignified people. 我們還可用另一方式保持原狀，不真放下，藉口是讓我們覺得自己是極有教養、極有尊嚴的人。

"Surely we can't give ourselves to this dirty, ordinary street-scene of

reality." We have the feeling that every step of the path we tread should

be a lotus petal, and we develop a logic that interprets whatever happens

to us accordingly. 「我們當然不能把自己投入這個骯髒、庸俗的現實社會。」我們覺得自己踏出的每一步都該在蓮花上，同時人們也發展出一種邏輯，能把任何際遇都按自己的感覺來解釋。If we fall, we create a soft landing which prevents

sudden shock. Surrendering does not involve preparing for a soft landing; 就算跌倒了，我們也能讓自己摔在柔軟之處，不受衝擊。放下，不包涵準備輕輕降落；

it means just landing on hard, ordinary ground, on rocky, wild countryside. 它意謂直落下去，不管落處是一般的硬地，還是多岩石的原野。

Once we open ourselves, then we land on what is. 我們一旦敞開自己，那就隨處可落。

Traditionally, surrendering is symbolized by such practices as prostration,

which is the act of falling on the ground in a gesture of surrender. 　傳統上，象徵放下是用頂禮之類的行為——頂禮是五體投地，表示歸順。

At the same time we open psychologically and surrender completely by

identifying ourselves with the lowest of the low, acknowledging our raw

and rugged quality. 　同時，我們在心理上敞開，以把自己視同最低者，以承認自己品性粗野，而完全放下。 There is nothing that we fear to lose once we identify

ourselves with the lowest of the low. By doing so, we prepare ourselves

to be an empty vessel, ready to receive the teachings. 我們一旦把自己視同最低者，就不再怕失去什麼。如是，我們把自己準備成一個空的容器，可以接受法教了。

In the Buddhist trad

ition, there is this basic formula: " I take refuge in

the Buddha, I take refuge in the dharma, I take refuge in the sangha." I

take refuge in the Buddha as the example of surrender, the example of

acknowledging negativity as a part of our makeup and opening to it. 在佛教傳統裡，有這麼一套基本的儀式用語：「我皈依佛、我皈依法、我皈依僧。」我皈依佛即是歸順的實例，承認自己的性格有其不善之處而坦誠面對的實例。I

take refuge in the dharma—dharma, the "law of existence," life as it is.

I am willing to open my eyes to the circumstances of life as they are. 我皈依法即是皈依生存的法則或如實的生活，我願睜開眼睛如實去看人生的境遇；I

am not willing to view them as spiritual or mystical, but I am willing to

see the situations of life as they really are. 我不願以修道或神秘的眼光視之，而願看到人生的實況。I take refuge in the sangha.

Sangha means "community of people on the spiritual path," "companions."

I am willing to share my experience of the whole environment of

life with my fellow pilgrims, my fellow searchers, those who walk with

me; but I am not willing to lean on them in order to gain support. I am

only willing to walk along with them. There is a very dangerous ten-

dency to lean on one another as we tread the path. I f a group of people

leans one upon the other, then if one should happen to fall down, everyone

falls down. So we do not lean on anyone else. We just walk with

each other, side by side, shoulder to shoulder, working with each other,

going with each other. This approach to surrendering, this idea of taking

refuge, is very profound. 我皈依的觀念，是非常深奧的。

The wrong way to take refuge involves seeking shelter—worshiping

mountains, sun gods, moon gods, deities of any kind simply because

they would seem to be greater than we. 　錯誤的皈依方式裡，含有尋求庇護所的成分，如崇拜大山、日神、月神或任何一種神祇，只不過因為這些都似乎比我們偉大。This kind of refuge-taking is

similar to the response of the little child who says, "I f you beat me, I'll

tell my mommy," thinking that his mother is a great, archetypically

powerful person. 此種皈依類似小孩的反應，當他說：「你要是打我，我就告訴我媽媽。」媽媽在小孩心目中是偉大、極具權勢者的典型，I f he is attacked, his automatic recourse is to his

mother, an invincible and all-knowing, all-powerful personality. The

child believes his mother can protect him, in fact that she is the only

person who can save him. 小孩若受到攻擊，自然會去找媽媽——這一無敵、全知、全能的人物。孩子相信媽媽會保護他，其實媽媽也是唯一能救助他的人。Taking refuge in a mother- or father-principle

is truly self-defeating; the refuge-seeker has no real basic strength at all,

no true inspiration. 皈依如母或如父者，的確是弄巧成拙；求皈依者根本沒有實力、毫無真正的靈感， He is constantly busy assessing greater and smaller

powers. I f we are small, then someone greater can crush us. We seek

refuge because we cannot afford to be small and without protection. 他老是忙著評估誰的力量比較大、誰的力量比較小。如果我們小，那麼比我們大的就能把我們毀滅。我們皈依是因我們不能小而無護。We

tend to be apologetic: " I am such a small thing, but I acknowledge your

great quality. I would like to worship and join your greatness, so will

you please protect me?" 我們易於用道歉的語氣說：「我雖這麼小，但我承認你的偉大。我願崇拜你和附屬於你的偉大，請你保護我，好嗎？」

Surrendering is not a question of being low and stupid, nor of wanting

to be elevated and profound. 放下一事，不是自認低賤和愚蠢，也不是想要崇高和深奧。It has nothing to do with levels and

evaluation. Instead, we surrender because we would like to communicate

with the world "as it is." 它與層次和評估無關。我們放下是因願意「如實與世間溝通」。We do not have to classify ourselves as

learners or ignorant people. We know where we stand, therefore we

make the gesture of surrendering, of opening, which means communication,

link, direct communication with the object of our surrendering. 我們不必把自己列為學者或愚人。我們知道自己的立場，故而表示放下、敞開，也就是說直接與我們所歸順的對象溝通、連繫。 We

are not embarrassed about our rich collection of raw, rugged, beautiful,

and clean qualities. We present everything to the object of our surrendering. 我們不因自己積了那麼多的粗野、美好、清淨的品性而感到不自在，我們把一切都呈獻給我們歸順的對象。

The basic act of surrender does not involve the worship of an

external power. Rather it means working together with inspiration, so

that one becomes an open vessel into which knowledge can be poured. 在基本的「放下」行為裡，不包涵對外力的崇拜，而有與靈感合作的意味，這樣你乃成為一個敞開的容器，使得知識能夠注入。

Thus openness and surrendering are the necessary preparation for

working with a spiritual friend. We acknowledge our fundamental richness

rather than bemoan the imagined poverty of our being. 因此，與道友合作必須先有放下與敞開的準備。我們承認自己在根本上的富足，而不悲歎自己在想像中的貧乏。We know

we are worthy to receive the teachings, worthy of relating ourselves to

the wealth of the opportunities for learning. 　　我們知道自己堪受法教，堪享豐富的修學機會。

The Guru

C

OMIN G T O TH E STUD Y of spirituality we are faced with the problem

of our relationship with a teacher, lama, guru, whatever we

call the person we suppose will give us spiritual understanding. 一學修道，我們便面臨一個問題，那就是我們與我們認為能讓我們悟道的法師、喇嘛、上師或其他名稱的人之間的關係。These

words, especially the term guru, have acquired meanings and associations

in the West which are misleading and which generally add to the

confusion around the issue of what it means to study with a spiritual

teacher. 　這些名稱，特別是「上師」，在西方已產生了誤導的意義和聯想，常把「何謂跟上師學」這個問題弄得更加混淆不清。 This is not to say that people in the East understand how to

relate to a guru while Westerners do not; the problem is universal. 這並非說東方人知道如何與上師相處，而西方人不知；問題是普遍的。 People

always come to the study of spirituality with some ideas already fixed

in their minds of what it is they are going to get and how to deal with

the person from whom they think they will get it. 人們總是懷著成見來學修道，對於他們要學得什麼，以及如何與他們認為能傳授他們之人打交道，都已在心中有了固定的看法。The very notion that

we will get something from a guru—happiness, peace of mind, wisdom,

whatever it is we seek—is one of the most difficult preconceptions of all. 相信自己從上師那裡能有所得，如：得樂、得心安、得智慧或得任何所欲得者，這種觀念即是最難克服的成見之一。

So I think it would be helpful to examine the way in which some famous

students dealt with the problems of how to relate to spirituality and a

spiritual teacher. Perhaps these examples will have some relevance for

our own individual search. 因此，我認為仔細觀察某些著名弟子如何處理修道問題及如何與上師相處，對我們會有助益，或許這些實例會跟我們自己的探索有些關聯。