纪律片视频来自靛蓝心博客

视频文字和翻译如下，可能有翻译不准确的地方，有时间的话建议直接看视频：

In Dahma, Pain does not mean “Pain”, It is change, everything is uncertain.

按照佛经，苦痛不是真正的苦，真正的苦是变化，是无常，万事万物皆无常。

Your goal is supposed to see all the worldly value is, has no value. if you have that kind of view, if you have that kind of aim, then a teach, a genuine teacher who breaks all these pride, crush all your pride, makes this worldly life completely miserable, it’s something you ask for. He is to be a mirror to see yourself. But he’s also assassin, he’s a man or woman you hired to completely dismantle you.

你的目标应该是看到所有世间价值都没有价值, 然后由一个真正的上师帮助你粉碎你的全部自我至上的骄傲。上师是一枚镜子也是一个杀手，帮你打破自我成见。

After all these modern peroid, the time for renunciation has begun. Wouldn’t the ultimate renunciation be the renunciation of the renunciation? Renunciation means to give up everything, the renunciation of the renunciation means give up the giving-up. So as to be able to embrace everything.

我们可以看着我们的心，当念头来了，只是看住它们，它们升起、暂时呈现、消失。不要抓住它们，不要推开它们，就在那个点，看发生了什么。每次你开始漂移，把心拉回来，回到当下。

We could watch our minds. When the thoughts came up, just look at them. They arise, they temporarily present, they cease. Don’t hold on them, don’t push them away, Just right be on the spot and look what comes up. And every time you start to drift, Snap back to the present.

Teacher only transmit us when we are open. You can only receive someone’s love when you let it in. 空杯才能加水，空心才能加智慧，空我才能得到爱。

The whole reason you go to a teacher, is ironically, to want, to actually air for, to sought that one we do not want. That is the whole point of concept of Guru. You don’t leave guru independently at the end, you don’t want guru outside there as a external savior, you want to realize your mind, your nature mind is really guru. Guru is a bridge. So ultimately want something from an external source is sth we have to eliminate.

 Zen master said, to study Buddhism is to study about yourself. To study about yourself is to forget yourself. Not forget, to be beyond of these distinctions.

我们真正向上师寻求的是如何解除对上师的需要，从外在寻求转向内在寻求，彻底认识到真正的上师是自己的内在，上师只是这个过程的桥梁，这一点是上师概念的核心。

禅宗大师说过： 学习佛法的过程就是自我身心研究的过程，某种程度上说，自我研究过程是为了达到忘记自我的过程，不，应该说是达到我和非我都不再分别的过程。

Now, that should be the fundamental base where we develop the students and teacher’s relations. But not many times it happened this way, many times students relations just another relationship, boys friends, girl friends, husband and wife, man and woman, so that why it is a game. When the student insecure, students play games. While guru insecure also, guru who are not accomplished, they been in insecurity and they play games. that’s why, first of all, students don’t go to a teacher to seeking for sth they need rather to go there to look for sth they want. Similar thing happened from the teachers too, many of us, many of teachers, like myself, we are not even brave enough, to really give what the students really needs, what student really need could be very raw, very painful, very naked. Who have the courage to do that, so difficult. Because many of us have agendas. Agenda is a big problem in this world, basically. One should agenda free.

以上关于上师概念的核心是一切师徒合理关系的基石。很多情况下，师徒关系其实却是情人、夫妻、男女的关系，使双方的互动变质为一种游戏。很多学生找老师，不是为了获得客观指点而是希望得到内心妄求的东西，当学生内心由此产生扭曲不安的时候，学生开始耍弄心计。老师也一样，很多的老师，包括我自己，内心知道职责上应该给予学生什么，那个往往是非常原始、非常痛苦和赤裸裸的东西，但是没有足够的勇气去给予，因为他们还清楚学生其实想要什么而总表现为去满足学生们的欲望。所以，心计是大问题，人应该没有心计才好。

We do know we should crush our ego, in order to do that, we somehow, we have to see a model, if you like. A model who have done it. And we have to admire this model, and when we admire, then there’s father, there’s leader, there’s all that things, Buddha, and whatever, that’s the only way we to go, I mean how would you teach someone, in order to crush their ego. Look your teachers as your mate, it wont work. Maybe for some very particularly people, but it does work when you need to look at someone higher than you. Or someone who is more pure than you. Many teachers don’t have courage to give their children their disciples what they need, because they have agenda. They want to give them what they want, that can spoil them. That can make them emotionally depend on them. That’s biggest responsibility of teachers, If the teachers and students are genuinely interesting into enlightenment. If they only want to build a relationship, yeah, that’s the way to go. One want some sprier, another bring a little bit in faith, attempt to become a sprier. But always one step behind. And that works, that’s how the relationship works.

人类为了粉碎自我，往往需要一个已经成功的榜样，我们对榜样总是怀着崇敬之心，所以世上就有了教父、权威等等（包括佛陀）。不管怎样，总得这么去做，我的意思是，你总不能把上师看做你的伙伴吧，当然也有一些非常特别的人士，他们可以那样做。把一个比你更高或更纯正的人看成榜样，比较有效。当然，很多老师因为心计的干扰，没勇气告诉学生真正需要的东西而去满足学生的欲望，结果反而害了学生使学生只能一辈子依赖他。但是如果老师怀着巨大的责任心，师徒双方真正转注学生的证悟与否，这种师徒关系就可以让真正让学生学有所得。学生希望得到智慧，老师恰巧先获得一部分那样的智慧，后来者跟从前辈脚步，才能得到前人的经验和智慧。这种师徒关系才是真正意义上的师徒关系，就必须这样互动才行。

Seeing my teacher as a human being, seeing your teacher impure, not that all the time, even now. for instance, hypocrisy, that people like I have. doing sth some one thing in front of maybe picture of my teachers, and do something else at behind, do you understand? That shows there is lack of acceptance that your teacher is Buddha, he know everything, there are no such things as behind of picture or in front.

我自己会把我的上师看做凡人，偶尔也会有凡人世俗化的一面，譬如虚伪，我自己也有，当面一套背后一套，理解吧？ 可见，我们都没有全面接受佛陀才是我们根本上师的意识，他老人家可是无处不在，骗不了他。

How can we determine if the teacher is a genuine teacher? It’s very difficult, specially, as a deluded being, people like us, we cannot, our judgment, even we judge someone is really a good teacher, how much can we trust our own judgment? Many times our judgment failed us, this is why in Buddhism study, contemplation, not accept Buddhism as blind faith, with blind devotion is very much stressed. Especially initially by Buddha himself again and again. That what he said, not depends on the person, but depends on the teaching he gives you. And not simple like that, you have to, it always be insurance, If you like, to study, contemplate on the Buddhism text, Study them. And finally once you are slightly matured, I would say, you know, even all the other quality failed, maybe your teacher is not learning, maybe not gentle, I don’t know, straight enough, I don’t know, but one thing you should look for is some a teacher who is not interesting in himself. A teacher who is really totally interesting in you and fellow sentient beings.

怎么判断一个老师是真正的明师呢？作为一个俗人，我们对自己的判断力本身就没多少自信，即使我们自认为某师是明师，我们有多少把握？我们的判断力很多时候让我们遇到挫折。所以在学习佛法过程中，深思而不是盲信这一点很重要，盲目的虔诚是不可取的。佛陀他老人家再三强调，依法不依人。事情不是那样简单，如果你乐意，建议你先学习和思考佛经，当你学习到一定的程度，你再去判断一个老师，可能他其他一些品行不符合，譬如可能没有受过教育、不够温和、不过直接等等，但是只要你看到他是一个注意力不在自身而只专注在你和其他众生的人，那差不多就是了。

Pilgrimage, all do it becomes very ritual now. it sort of devotion and ritualistic thing. The essence to going pilgrimage, is to remind us that such beings exist. Not as a hero, not as someone who has done this, did this, but as an example. Even it is a minute, might remind you how we human being destroy ourself, just like that. Going to Kushinagar, for instance, can remind you that the life is impermanent, even Buddha himself. Going to place Varanasi, can remind you that one of the greatest thing that had been said in this world was said there. And then it might invoke a little interesting what did he say, know the suffering, abandon the cause of suffering, and so on and so on. So important, you know, to remind ourselves, I mean, if you are a good practitioner, of course, you don’t need these things, but I think, One should help ourselves by all kinds of helps, even it requires some kinds of gross reminder, gross reminder like holy land, mountains, trees, whatever. You know, it like keeping nostalgia, nostalgia can open a door to many things, Nostalgia can be fuel for the creativity. Here we are talking about the nostalgia open the enlightenment. That may trigger the creativity in the sense of really value of the Dhama, spiritual path, and seeing the utility of the worldly life.

朝拜，现在已经变成非常仪式化了。朝拜本身的要义是提示我们确实有这样证悟的人们存在。他们不是所谓的英雄，而是作为成道的榜样，哪怕只是一分钟的提醒你也好。譬如去Kushinagar, 可以提醒你生命无常，包括佛陀他老人家。譬如去Varanasi, 可以提醒你世上最伟大的事情之一佛陀开讲佛法就在那里。然后可能激发你的兴趣关注佛陀到底讲了些什么， 然后你知道苦、脱离苦的概念等等诸如此类。重要的是提醒我们自己，当然如果你是一个非常棒的修行者，你可能不需要这些辅助，我的意思是，我们总得尽可能用各种方式帮助自己， 哪怕借助于一些简单原始的提示，譬如圣地、圣山、圣树等等。我想到一个比较好的比喻，这些就像乡愁，乡愁会打开一个缤纷世界，乡愁是激发创造力的动力，我们可以说乡愁这样类似的因缘引导我们走向证悟。我们由此窥见佛法的价值，灵修的价值以及红尘世俗生活对于我们修炼自己的最终价值。

Devotion in Buddhism is actually trust in causing, condition and effect. If you cook an ego, you need a certain in cause and condition. Stove, pot, water, fire, gas, whatever, and if you have no obstacle, ego will be cooked. That’s for sure. You can trust on that. That’s for centuries how people cook egg because of that. And that trust in causing, condition and affect is so called devotion in Buddhism.

皈依佛法是坚信因、缘、果的法则，譬如你煮鸡蛋，你需要一定的缘由和条件：炉子、锅、水、火、煤气等等，没有其他障碍的话，鸡蛋毫无疑问就这样可以煮熟。你可以的，因为这是数世纪来人们煮鸡蛋的途径。相信因、缘、果法则，就是皈依佛法。

We are so stuck with a certain life style. We are getting more and more further from spontaneity, and that is really creating a big mess, I mean, like ecology, we are not happy to spontaneously just come enter into a cave or a tree. We nee now have a hotel for instance, a credit card, all of these, we human being, we ask for a programmed life. And some of everything, just secured everything.

我们被固定的生活模式束缚，我们离随意性越来越远，这个是大麻烦。我的意思，譬如环境，譬如我们一定要住一个旅馆而不高兴随意住岩洞或者树上，譬如信用卡，诸如此类，我们人类只寻求一张模式化的生活，所有的一切都要求被计划，来保证自身的安全感。

My student, many of them take me very seriously, and actually that is one of greatest living proof that karma does exist. Because I am, out of nowhere, a Bhutanse, and there people, I mean, from the unite states, from Canada, from France, and these people are very sophisticate, they are told think, they are told challenge, but they are now all scarified. They just believe everything what I say. This proofs those people have a lot of Karma debt with me. And they have to pay that debt. And they are keeping on believe my words.

我的很多学生对我很小心翼翼，这说明世界的因果关系确实是存在的，你想，我哪儿都没去，只是一个不丹人，但那些来自美国、加拿大、巴黎等四面八方的人们，构成非常复杂，都是一些一贯被教育为独立思考、接受挑战的人们，现在他们纷纷怀着自我牺牲的精神，相信我说的每一句话。这证明他们欠了我很多业债要还我，所以他们还会一直相信我的话。

Western student is very fresh, that is a very big advantage. The freshness, the inquisitive, or skeptical, they are very good quality, but then sometimes these can go too far. You end up to not practice anything, because you are just analyzing all the time.

Eastern student is more confidence on devotion and trust , I think its from society, but very trust also have it’s disadvantage because it easily become blind faith,

西方的学生很有活力，这个是个非常大的优势。但是活力，怀疑、质疑等一些优秀特质，有些事会导致他们跟入道之门越走越远。你一直在那里分析，就无法专注践行。

东方的学生比较虔诚和信任老师，我想这是不同社团因素的影响，但是这些有时候也会成为一个不利因素，比较容易导致盲信。

Do you consider yourself are enlightened?  Me, no. Because I am still a victim of condition. If I enlightened, then I shouldn’t be. If the student keep on thinking I am enlightened, it only benefit if there is benefit, that is , ok? That why Buddha is teaching mind comes in, you see, everyting is your mind.

你自认为自己已经证悟了吗？ 我吗？不，我不认为。因为我现在还是受外部条件的限制。已经证悟的人应该完全不受条件限制。我的学生坚持认为我已经证悟了，那样对他们只有帮助，如果能帮到的话，对吧？佛陀教导我们，一切皆心造。

It like, you are taking on bus, and person hop in the bus and sat next to you. And that person maybe, I don’t know, going through a big problem, and you without even your realizing, you didn’t do anything, maybe you just sat there, but somehow this person thinks you have helped him a lot., I don’t know, by steping over his toes, or sth,  I don’t know, now you is not him hero, no you is not him liberator, but other person thinks so, and it will give others person sort of benefit. It can give other person the benefit. Keeping on thinking this person helps you. I you know, received so many thank you note from people, you know, thank for for help them, because when they were in this in that trouble, depression. And honestly, I tell you ,I wasn’t think about them at all. Like they said thank you for your prayer, you know, its all ok now. sometimes I even don’t know who the person is writing to me. You understand, let along actually think them in the prayer.

譬如你正坐在公车上，突然上来一个人坐到你身旁，可能他当在经历什么麻烦，你什么也没做甚至你根本没有意识到，可能就那样坐在那里，可是那个人却认为你居然帮了他，比方你踩了他的脚，诸如此类。你不是英雄，也不是拯救者，但是他人认为你帮了他，以某种你其实是置身事外的方式帮助了他，他因此受益，然后他不断感谢你曾给他的帮助。我收到过太多的感谢信，谢谢我帮他们度过了曾经的麻烦和沮丧，谢谢我的祈祷，现在一切都好起来了等等，但是老实说，我根本没有想到过他们，我甚至都不知道写信的人是谁，更别说是在祈祷的时候想起他们来了。

Similarly, this happen a lot, actually, something I should tell you, because as much as student, you know many people think the students are more like weaker side, the teacher is power side, isn’t it? Sometimes not that true, you know what I mean, I think there is a word, the teacher’s side is power, the stage is, you know, I mean, as a teacher you can control, that what people think, but that’s not necessary true. For instance, like, I have personally, had some problems with some ladies whom I don’t even know, I don’t have any connection with them, then but they think that I did, you know like, maybe I have smiled at them, maybe shake hands with them, say sth to them. You know, they take it so seriously. Everthing is your mind or interpretation of your mind, everything is your imagination, and there is nothing is not an imagination, therefore, imagination is very powerful, imagination is the only reality we have, within the imagination, there is fantasy and reality in the relative world. Buddhism in general they are try to train people’s mind, to think of gentleness, kindness, generous, love, compassion, and so on and so on. That’s all path, but when you talk about everything as mind, you are approaching to the ultimate truth. Ultimately, yes, as approach to the ultimate truth. First thing we have to realize is that, then we are not talking about the path, ok, you see, don’t bright the path in here, we talk about the path, of course we talk about the goodness and badness and all this, what need to be abandoned, what need to be practice, but once we approach to the ultimate, then we don’t talk this any more. There is a good example, a woman who desperately wish to have a baby, dreams that she is pregnant, and even getting birth, she’s so happy, with the very same dream, the baby dies, she’s very unhappy, she wakes up, the happiness of having the baby and the paid of death of the baby are all gone. The third experience is Buddhism try to aim, not to have baby, not not to have a baby, but to go beyond of that。

类似的事情还有很多发生我的很多学生身上。很多时间人们以为老师在师生关系中处于更有主动权的一面，因为老师拥有相对多的控制力，但是事实并非如此。比方说我，我个人经常就跟一些女士产生这方面的问题，我根本不认识她们，跟她们没有任何牵连，但是她们会认为有联系，比方说我曾经对她们微笑、握手、说话等等，她们把这些看的很严重。一切都是你自心或自我解读，一切都是想象，没有什么不是想象力的结果，想象的力量如此之大，想象才是我们拥有的唯一现实。在想象的空间里，方有现实相对世界的现实和幻想。佛法总体上试图训练人们的心去体会温情、友好、慷慨、爱和仁慈等等诸如此类，那是一种途径。如果用心谈论一切，你就接近了根本真相。我们在这里不谈途径，如果谈途径，就无疑会有优劣之分，需要放弃的和需要坚持的分别，而我们一旦接近根本真相，就无须这些分别。举个很好的例子，譬如一个妇人非常渴望有一个孩子，于是她有一天梦到她怀了孩子并生下了孩子，她非常开心。在同一个梦里，她随后又梦到孩子不幸去世，她非常悲伤。然后她从梦里醒来，有孩子的开心和失去孩子的悲伤同时消失，这个梦醒后的第三个体验就是佛法试图表述的根本，没有过孩子，也没有失去过孩子，超越这两种体验的体验。