現在正見網站http://www.almostbuddhist.com/main/index.asp正在播出宗薩欽哲仁波切主講的《遠離四種執著》第二期視頻，共分20期播出，以下是第二期--1。
仁波切說：
“You know certain things doesn'tgo uh with other things aesthetically.
你知道有些東西和別的東西就美學而言是不搭調的。
As much as uh I like to really have high thrones, I have to sort of trade it off with my vanity.
雖然我真的很想要高高的法座 但是我必須將它跟我的虛榮心做個取捨。
So, Shenpa shidrel teaching has the parting from the four uh desires has so many different commentaries um because its such a popular and s...
《遠離四種執著》有許多不同的論釋 因為它很流行
popularity is maybe not the most important but its so striking to the point kind of teaching.
流行也許不是最重要的 《遠離四種執著》是如此切中要害的教法
It has a lot of following.
它有許多追隨者。
um I think we have collected few such as the short, um synopsis almost, by Jamyang Khyentse Wangpo.
我相信我們收錄了一些論釋 像是蔣揚•欽哲•旺波簡短到幾乎像是提綱的論釋。
But I'm also going to use uh commentary or a songs written by the great Trakpa Gyaltsen.
不過 我也會用到偉大的劄巴•蔣稱所著的論釋或道歌。
You know, from the ultimate point of view, these great masters, there's no difference.
從究竟的觀點來看 這些偉大的大師們之間是沒有分別的；
Of course not. They're equally great but uh deluded beings like myself, we always have preference.
當然沒有 他們同樣的偉大。但是我們這些迷妄的眾生 比如我自己 我們總是有偏好。
I have lots of preference. In the Sakyapa tradition, there are five sort of founding father or the mahasiddha or the vidhyadhara or the master of the Sakya lineage.
我有很多的偏好。薩迦派有五位祖師 或者說是薩迦傳承中的大成就者 持明者或大師。
And of course, they're all equally great but,
他們當然是同樣的偉大
personally, I myself anyway I'm going through this phase at the moment. Who knows with this when this is going to change.
但就我個人而言 總之我正在經歷這個階段 誰知道什麼時候會有改變
At this point and actually, to tell you the truth, it has been for a long time personally I really have so much I like I adore and really love reading Jetsun Rinpoche Trakpa Gyaltsen's um songs and his advises um.
此刻 老實說 其實已經有很長一段時間了 我個人真的很喜歡 崇敬 喜愛閱讀傑尊仁波切劄巴•蔣稱的道歌和勸言。
Its a very uh pith instruction oriented and straight to the heart, so to speak. I try to e...ex...extract as much as possible.
這是非常精要口訣形式的 而且可說是直指人心。我會試著盡可能多摘錄。
Now, as you, some of you have been listening to my whatever its called teachings so you know, you are experienced with me but many of you, so those who know me you will know that I go astray a lot.
由於你們當中某些人一直在聽我所謂的教導 所以你們知道 你們很熟悉我的方式。那些瞭解我的人會知道我常常跑題。
I cannot really promise that, as much as I...I'm supposed to teach the Bod...ah the ahh .. See? (loud laughter)
我真的沒有辦法保證 雖然我應該要教導……呃…….你瞧！（大笑聲）
Lojong shenpa shidrel I don't know where I will end it, end up you know, talking about in about two days. We may be talking about altogether different things.
雖然我是應該要教導《遠離四種執著》 但是我不知道最後會講到哪裡 不知道大概兩天后我會在說什麼 我們可能會在一起談不同的話題。
So, but this time I think you are safe because we have Lama Choedak here.
不過 這次你們很安全 因為我們有喇嘛秋達在這裡。
Although many people I think somehow w...we have been told that he's going to re...ah do the revision. [04:36] ah Please do not, I don't want you to consider this as a revision uhm. Its a, actually ah, I've already asked him that his job is to keep it ah to the right track, so to speak,
雖然不知怎麼的 我們許多人被告知說他要來做複習。請不要這麼看 我不希望你們把這當成複習 實際上 我已經請他把確保課程在正題上作為任務。
so that I'm requesting Lama Choedak here to really um give you the appropriate, corresponding, you know, information, if you like, about shenpa shira [???] as thoroughly as possible uh.
我請求喇嘛秋達在此給予你們真正符合《遠離四種執著》的恰當訊息 盡可能詳盡。
If I can be blunt, um you know, four schools of Tibetan buddhism, Sakyapas and Gelugpas a...are quite well known for producing scholars, good expounders, explainers. And very critical and all that.
如果我可以直言 你們知道的 藏傳佛教的四個教派中 在培養學者 好的教學者 闡釋者方面 薩迦派和格魯派都相當出名 並且非常重要。
The tradition of practice is where, from my deluded viewpoint, is probably, seemingly lagging behind.
然而從我的妄念來看 這兩派在修行方面的傳統似乎有些滯後。
So, ah within the Sakya tradition there's a Sakya Ngor and Tsel [???] tradition and the Tsel tradition has a wonderful lineage of practice which, unfortunately, is getting really um scarce and rare.
在薩迦派裡面有哦派（哦巴）和察派（察巴）兩個支派。在修行方面 察派有非常令人讚歎的傳承 但是不幸的是 卻愈來愈稀少難得。[06:25]
And Chogye Trichen [???] Rinpoche, the late Chogye Trichen [???] Rinpoche, was amazing example of the living Tsel tradition and uh Lama Choedak is uh not only a close disciple but he was an attendant for Chogye Trichen Rinpoche for many, many years.
已經圓寂的究給•企千仁波切是現存察派中極不可思議的典範 而喇嘛秋達不只是究給•企千仁波切的親近弟子 也做過仁波切許多許多年的侍者。
And um, as I was saying, as far as meditation is concerned uh there's not s...so, you know ah, Lama Choedak has done retreats,
就象我之前說的 只要是有關禪修方面 你知道 喇嘛秋達做過許多閉關
three years retreat and so on and so forth. So hmm I will feel this time I will feel slightly relaxed to go astray in the morning. (laughter)
三年閉關等等。所以這次 我會感覺比較輕鬆地在上午跑跑題。（笑聲）
So, I hope I'm sure he's going to keep to the right track in the afternoons with all the right information.
我希望……我相信他會在下午提供所有正確的資訊 確保課程在正題上。
Ok, so now, ah parting from the four desire or attachment or whatever you want to refer. I think many translators translate this in different,
所以現在我們要講遠離四種「貪執」 「執著」或任何你想用的字眼 我想很多譯者的翻譯都不太一樣。
Ok, now one thing, language is a such a challenge. It’s a really a challenge. um Some of you may have heard, I recently had a translator's gathering and. Translating the words, idioms, phrases is such a difficult thing.
有一件事 語言真是一個非常大的挑戰 真的是一個挑戰。你們當中有些人也許聽說 我最近舉辦了一個翻譯者的聚會。翻譯字詞 成語 文句是非常困難的一件事。
Um. I have read actually a a I think he's from Dharamsala, some Tibetan guy who translated “Wealth of Nation”, the book about economy, right? [08:54] into Tibetan. And I guess the translator did it exactly like word by word translation. So I have no clue what that whole book is about. I was reading in Tibetan.
我曾經讀到《國富論》 是本關於經濟方面的書 對嗎？我想那位翻譯是個來自達蘭色拉的藏人 我猜他是完全逐字翻譯的 所以我讀藏文版的時候 完全不知道這本書在說什麼。
A few years later I read the same book translated by Tibetan but, this time in Tibet and uh he said that actually this from Chinese.
幾年之後 我又讀了同一本書的另一個藏文版 這個版本的譯者來自西藏 書是從漢語翻譯而來
So I guess that the person speaks very good Chinese but this time anyway it was really I think it was a good translation because at uh you know it makes lots of sense and. So language is always a challenge for us.
我猜譯者的中文很好。這次我認為翻譯得很好 書看起來很有道理。因此語言對我們來講總是一個挑戰。
Even the word “shenpa” [09:50] that we are going to discuss the n...nine days. Shenpa Shdrel … shenpa. Attachment, broadly speaking, is correct. Desire, grasping, shenpa.[???][10:06]
即使是我們要花九天時間討論的「賢巴」這個字 大體說來「執著」這個翻譯是正確的 或是「貪執」 「執取」。
But this is something that we should discuss a little bit because the word shenpa, [???] You know sometimes the language also evolve, many times of course, culturally, politically, economically.
但是我們應當對此稍作討論 因為「賢巴」這個字 你知道有時語言也會演變 伴隨著文化 政治 經濟而改變。
It evolves. And sometimes overusage.
語言會演變 有時候會被濫用。
I think we buddhists have used the word attachment too much, overused.
我認為我們佛教徒使用「執著」這個字太多了 使用過度了。
So, many times, when you hear shenpa shittle [???] parting from the four attachment, the word attachment doesn't really hit us as it should.
所以 往往當你聽到《遠離四種執著》時 「執著」這個字並沒有像它原本應該的那樣使我們警醒。
So, not that I'm going to correct the translation, I'm going to also discuss the word shenpa [???] or the whatever shenpa. [???]
我並不是要更正翻譯 我是要稍微討論一下「賢巴」這個字 或任何跟「賢巴」相關的。
So the word shenpa, [???] attachment, grasping, it could be infatuation, might work a little bit, infatuation. uh Really please do not write infatuation in your pr...in your, (laughter)
「賢巴」 執著 執取 這個字可以是迷戀 這個也許可以 迷戀……啊 請別把迷戀寫下來（笑聲）。
I'm just giving you for your mental exercise. Crush. Crush? Crudely speaking, you having a crush to somebody or some thing. Like you can't do without, ridiculous it may be.
我只是要讓你們動動腦筋。沉迷?粗略來說 就是你沉迷於某人或某物 好象無法自拔 不管可能是多麼荒唐可笑。
For instance, like you buy an iPhone. And iPhone already looks quite nice, like this.
例如 你買了部iPhone 就像這個 看起來已經很不錯
But you saw a cover for the iPhone which is actually a ridiculous thing because iPhone is so beautifully designed. You want to really show this off.
但是你看到一個iPhone的手機套子 這個套子其實是件可笑的東西 因為iPhone設計的如此美觀 你應該想要好好的炫耀一下。
Why do you want to cover it? But the moment you saw that cover which is carefully and really intelligently and smartly designed by all these cons...you know [12:20] feeder of the con...consumer society. They...they've don...done amazing job.
為什麼想把它蓋起來？但是當你一看到這個套子 由這些消費社會的”餵養者”們精心巧妙設計的套子 他們做的真不錯.
So, the moment we saw that cover, we are so infatuated, until we get this, we can't sleep. (laughter)
所以當我們一看到那個套子 我們如此著迷 以至於弄不到手都沒法睡覺。（笑聲）
I'm talking about personal experience. (loud laughter)
我在說的是我的個人經驗。（大笑聲）
So you know now what I mean. Infatuation. Crush. In love might work also.
所以你們明白我的意思吧。迷戀 沉迷 在戀愛中可能也行。
Really madly in love, completely madly in love.
真正瘋狂地陷入愛情中 完全瘋狂地戀愛。
What does this tell you? Anyone who is not in love here right now or those who have just gone through the in love experience (giggling) those who have not yet in love, they will not know this. (laughter)
這告訴你什麼？任何現在沒有在戀愛 或是剛結束了一段戀情的（輕笑聲） 那些還沒談過戀愛的人 他們是不會明白這個的。（笑聲）
But anyone who has gone through the bit of in love experience, you know that, when you are in love, whole rational system doesn't exist. [13:35] (laughter)
但是 任何曾經有過一點戀愛經驗的人都會知道 當你戀愛了 整個理智系統都不復存在。（笑聲）
Logic doesn't make any sense. I doesn't matter whether your partner smells like (laughter) rotten garlic or your partner smells like, I don't know, sandalwood.
邏輯變得沒有道理。不管你的伴侶聞起來像是腐爛的蒜頭（笑聲）或是…檀香木。
Rash, the logic doesn't, logic doesn't come in. The rational mind, the sober mind, doesn't come in. That's what happens, isn't it?
邏輯就是進不來；理智心 清醒的心無法介入。就是那樣 不是嗎？
So when we say shenpa shira [???], by the way I'm ta...still teaching shenpa shira [???], ok? (laughter)
所以當我們說《遠離四種執著》 順便說一下 我還在教《遠離四種執著》 好嗎？（笑聲）
So, when we say shenpa, attachment or grasping, infatuated, really when we are infatuated with something, we lose the total rationality. [14:26]
所以 當我們說「賢巴」 執著或執取 迷戀 真的 當我們迷戀上什麼的時候 我們就完全失去理智。
This is very much spoken by the Shantideva. Shantideva has whole chapter about how ignorant beings are controlled and ruled by the emotion.
寂天菩薩對此說了很多。寂天菩薩有整個章節 談論無明眾生是如何受到感情的掌控和支配。
This is, I'm trying to let us, you know, come to a conclusion what shenpa [???] or the attachment.
這就是……我試圖對“賢巴’或”執著”做個總結。
Because really, as I was saying earlier, we have to really know. You know, this is two thousand and nine.
因為真的 就象我之前說過的 我們必須真正明白。現在是二零零九年。
In the year two thousand and nine everything what you do, you have to have something in it for you. Right?
在二零零九年 你無論做什麼 都要從中得到些東西 不是嗎？
Some profit is necessary. What is it? What is there in it for us? I don...what's what's there in it for us if you are uh if you have no attachment to this life or samsara or what is it um tsk selfishness or ar...g...view.
必須得有些好處。是什麼好處？我們從中能獲得什麼好處？若是不執著於此生 輪回 自我或見地 對我們有什麼好處？
Ok, if you don't have that, what is it in for us?
如果沒有這些的話 會有什麼好處？
What will it, what will it..it..it do to me? Will it make my living situation better?
對我有什麼作用？會讓我的生活狀況更好嗎？
um Will it make me able to speak to my husband or wife more, you know, efficiently?
會讓我跟我的丈夫或妻子的溝通更為有效嗎？
You know, we need a quick uh productivity is so important. Productivity is so important. We need to produce something. 你知道 我們需要快速見效是很重要的成果是如此的重要。我們需要產生些什麼
So that nee...we need to establish. Otherwise [16:26] becoming a dharma practitioner is such a loss. (laughter)
所以我們需要確立 不然做一個佛法修行者損失可就大了。（笑聲）
There's so many amazing things happening. You know, for instance, like instead of this nine days, you know, all stuffed [stucked] here. There so many things. There's mountains to climb.
有這麼多美妙的事情可以去做。例如 與其這九天擠在這裡 有很多其它的事情可以做 可以去爬爬山
There's like safaris to observe. There's joints I'm sure everywhere. (laughter)
可以去看野生動物 我相信到處都能找到大麻煙（笑聲）
Due to the economy it may have gone down the price. (laughter)
根據現在的經濟情況 可能還比較便宜。（笑聲）
So many amazing things to do, you know. So we really have to convince that one...
有這麼多美妙的事情可以去做 所以我們真的必須確信
we really have to come to a conclusion that shenpa [???] is not a good thing.
我們必須真的能斷定「賢巴」不是件好事。
Tibetan word shenpa [???] is a really good word actually. I don't know whether the attachment is doing the just for that.
藏文「賢巴」其實是一個很好的字 我不知道「執著」是否是準確的翻譯。
It's a such a beautiful word. It's a very powerful word. [17:33] um Shenpa [???] is what makes everything actually.
「賢巴」是個美麗的字 一個非常有力量的字。實際上是「賢巴」造就了一切。
uh It is shenpa [???] is what makes, what produces paranoia. Shenpa [???] is also what produces um sort of temporary, transitory bliss.
是「賢巴」造就出偏執狂 也是「賢巴」製造出短暫的 過渡性的快樂
um Ok, so shenpa [???] as exemplified by something like infatuation or “in love”. More importantly, when you have the shenpa, [???] no rational mind.
所以之前用迷戀或是「戀愛中」來表達「賢巴」。更重要的 當你有「賢巴」時 就沒有理性的心。
You are intoxicated. You are not sober. You have lost the plot.
你受到蠱惑 頭腦不清醒 失去了方向；
You are distorted. Your vision, your decision you make is distorted.
你被扭曲 你的想法和做出的決定都受到扭曲
Its um its in...interfered by all kinds of, yeah, or...its... there's a...there's a...there's a disruption. There's a disruption. It’s not pure.
它們全都受到各式各樣的干擾 有干擾 不純淨。
So, let's use the word “in love”.
所以 讓我們用「愛上」這個詞。
If you are in love to this life, you are not a dharma practitioner.
假如你愛上這一生 你就不是佛法修行者。
If you are in love with this samsara, you have no uh renunciation mind.
假如你愛上這個輪回 你就沒有出離心。
If you are in love to your own agenda, you're not a bodhisattva.
假如你愛上自己的目的 你就不是菩薩。
And, lastly, if you are in love with eh if you... actually, no no, lastly, I re-phrase this.
最後 假如你愛上 不 不 讓我換一種說法
If you do have something called “in love”, you have no view. You got it?
假如你有某種「愛上」的感受 你就沒有正見。明白嗎？
If you're in love with a ur [20:25] uh this life, you are not a dharma practitioner.
假如你愛上這一生 你就不是佛法修行者。
If you are in love with ah samsara, you have no renunciation mind.
假如你愛上這個輪回 你就沒有出離心。
If you hav...in love with this, you know, your selfish agenda or your self then you are not a bodhisattva.
假如你愛上你自私的目的或你自己 你就不是菩薩。
And, if you do have the mental factor called “in love”, it doesn't matter what,
假如你有某種「愛上」的感受 不管你愛上什麼
but as long as you have so-called in love, you have no view.
只要你在某種所謂的愛上中 你就沒有正見。
Just um just to give you um a different angle of understanding the word shenpa, [???] attachment and its, (long pause)
這只是給你一個不同的角度來理解「賢巴」 執著這個字。
ok, (clears throat) so as I said earlier, we will always visit the last one.
所以就象我先前所說 我們會一直回來談最後一句偈誦。
If you have attach...ah if you have grasping, you have no view because um ok. I don't know how to put this. How to, sort of, begin this one.
「若執取生起 即失正知見。」我不知道該從何談起。
In the, I think it was Nagarjuna, he said [??? Tibetan]. See, when you read the phrase, “If you have grasping, you have no view.”
我想是龍樹尊者說過 他說（此處為藏文）。你看當你讀這句時 「若執取生起 即失正知見。」
As you read this, our automatically our mind looks fft then we think there must be a right view.
當你讀它的時候 我們的心就自動張望 接著就想 那麼一定有一個正確的見地
There mize...must be a higher, profound, higher, right view. But this is not the case.
一定有一個更高 深奧 更高深 正確的見地。但是 並非如此。
As Nagarjuna's uh quotation indicates the ultimate goal or the aim of buddhadharma is to transcend all the view.
如同在龍樹尊者的引言中指出的 佛法的究竟目標或目的是為了超越所有的見地。
As long as you have a view, you are still not enlightened.
只要你有見地 你就還沒有開悟。
Oh, of course, this is, we are touching a very, kind of a, quite a profound and difficult subject. We will discuss, we will visit this again and again.
當然 我們正觸及非常深奧 困難的話題。我們會再三反復討論它。
Ok, so, the question what is it in, what is there in it for us? Why why should we practice this mahayana path? Very simple answer.
那麼 問題是 這對我們有什麼好處？我們為什麼要修大乘道？答案很簡單。
Don't we all want to be happy? So [???] happiness is the key. [24:42] Is ah don't we all want to really live happily forever? 我們不是都想要快樂嗎？所以快樂就是關鍵。我們不是都想要過永遠幸福快樂的生活嗎？
Happiness is what we want. Happiness is what we are looking for.
我們要的是快樂。我們尋找的是快樂。
Happiness is what we are struggling for.
我們努力爭取的是快樂。
Everything what we do in this world, science, economy, politic, philosophy. Everything, one way or another, it is supposedly a means to achieve that happiness. Individual happiness and happiness for all.
我們在這個世界所做的一切：科學 經濟 政治 哲學 無論如何, 所有這些都理應是獲得那個快樂的一種方法個人的快樂和眾人的快樂。
Scientists are busy. Politicians are busy. All, they claim that they are trying to find the root of a certain cure.
科學家很忙碌 政治家很忙碌 他們全都宣稱在試圖尋找某種根本對策；
Buddhists not different actually. Not. Buddhists are not exception.
佛教徒其實也沒什麼不同。不 佛教徒也不例外。
Yes, to begin with, yes, the follower of the buddhadharma, they must enter to the dharma looking for happiness.
是的 一開始 佛法追隨者必定是為了尋求快樂而入佛門
Even though I was telling you that that is not the aim. They must come with a sense of tiredness and exhaustion towards the samsaric suffering.
雖然我之前告訴你們 那不是目的。他們一定是帶著某種對輪回痛苦的倦怠和精疲力竭而來的。
The same thing over and over and over. We have done this, been there, done that.
同樣的事情一而再再而三地重複發生。我們該做的都做了 該去的地方都去了。
Sense of exhaustion towards all this samsaric life. So, we are trying to look for long lasting if if not forever sa...happiness. Ok?
對於這個輪回生活的疲憊感。所以 我們試著尋找永恆的或至少能長久持續的快樂。OK?
The buddhist answer or what I should say Manjushri's answer to this is well, if you want to be happy, you have to get rid of this shenpa, this attachment.
佛教對此的答案 或者我應該說文殊菩薩對此的答案是：如果你想要快樂 你就必須捨棄這個「賢巴」 這個執著。In four categories you have to get rid of it because, as long as you have attachment, you are not going to be free from pain, anxiety, hope, and fear.
你需要捨棄的有四種執著 因為只要你有執著 你就無法從痛苦 焦慮 希望和恐懼中解脫。
So, really actually, the mahaya...the buddhist path is actually really practical.
所以 其實佛教之道真的是非常實際。
It’s not really uh abstract, religious, mm sort of mystical ah path. It is really practical. It’s really practical.
它不是某種抽象 宗教性的神秘道路 它是非常實際的。
People talk about economy. Peopl...economy. [28:36] People talk about ecology. People talk about saving the earth.
人們談論經濟 談論生態 談論拯救地球。
People talk about harmony. Parting from the four teaching, if people can even apply a little bit ecologically, politically, socially, it will definitely it will improve.
人們談論和諧。如果人們能夠應用一點點《遠離四種執著》的教法到生態上 在政治上 社會上 情況一定會改善。
And it has got nothing to do with some kind of a superhuman uh heavenly, you know sort of uh, beings helping us. Its got nothing to do with that. Its very, its blatantly clear.
而且 這與什麼超人類的 上天之靈來幫助我們沒有關係 跟那些毫不相干。這點很清楚。
Its a, its it’s because it, if you apply the four uh, you know, the four method of abandoning the attachment to these four objects, scientifically, rationally, you can, you can clearly see that it will improve. It will re...definitely improve our li...way of living.
如果你科學地 理性地應用這四種捨棄執著的方法 你就能明顯見到成效。它一定會改善我們的生活。
And if individually, if individ...if many individuals can apply this, definitely there is a collective effect.
如果有許多個人都能實踐這個教法 無疑地就會有集體的效果。
