呂真觀 2010/11/27
講於武漢市洪山區隱形人咖啡館
“Enlightenment and Lineage in Chan Buddhism” Reading Club Record
Lu Zhen-guan, 2010/11/27
Lecture held at Invisible Man Café in Hongshan District, Wuhan
主題簡介：
禪宗在中國歷史上，曾經有過輝煌燦爛的時代，在中華文化領域中，禪宗是極令人神往的一個區塊，它是中華文化最耀眼的特色之一。禪散發的神秘魅力，跟它所標榜的開悟有莫大的關係。禪師的機鋒轉語，固然莫測高深，卻又深邃隽永，時時觸發我們心靈的活水，洗盡市儈庸俗。
Topic Introduction:
In the history of China, Chan Buddhism (also known as Zen Buddhism) once experienced a glorious and resplendent era. Within the realm of Chinese culture, Chan Buddhism is an incredibly fascinating domain, representing one of the most dazzling aspects of Chinese culture. The mysterious allure of Chan Buddhism is deeply connected to the enlightenment it advocates. The Chan masters’ quick-witted responses and cryptic language may be unfathomable, yet they are profound and meaningful, continually triggering the springs of our souls and washing away the mundane and worldly.
禪宗的開悟，到底是悟了什麼？為什麼開悟能夠轉凡成聖？禪師又是如何印證他的得法弟子，代代相傳，形成禪宗的傳承？
So, what is it that one becomes enlightened to in Chan Buddhism? Why does enlightenment transform ordinary people into sages? How do Chan masters verify their Dharma-attained disciples, passing on the teachings from generation to generation and forming the lineage of Chan Buddhism?
一、何謂「禪」
禪宗的達摩祖師曾叫四個弟子來陳述他們的所學，慧可什麼也沒有說，只是上前禮拜，卻得到達摩初祖的印可。之所以印可慧可，而不印可其他弟子，是因為只有被印可的人是開悟的。禪宗便是這樣，一代傳一代，都是以心傳心，形成傳承。
I. What is “Chan”
The founder of Chan Buddhism, Bodhidharma, once called upon four disciples to present their learnings. Huike, one of the disciples, didn’t say anything but simply stepped forward and bowed, receiving Bodhidharma’s seal of approval. The reason why Huike was granted the seal and not the other disciples was that only the one who received the seal was enlightened. Chan Buddhism is passed down from generation to generation in this way, transmitting heart to heart and forming a lineage.
禪宗發源於印度，最初並未在中國廣傳，直到唐朝六祖惠能以後，才大為興盛。宋朝是禪宗最鼎盛的時期。而從元朝開始衰敗，到了明清以後，開悟的人已寥寥無幾，現代人誤解禪宗尤其嚴重。有的學者，認為禪宗是外道法，是婆羅門教；或者說禪宗是借佛教的軀殼，而賦予的是道家的生命。
Chan Buddhism originated in India and was not widely propagated in China until the time of Huineng, the Sixth Patriarch during the Tang Dynasty, when it flourished greatly. The Song Dynasty was the most prosperous period for Chan Buddhism. However, it began to decline during the Yuan Dynasty, and by the Ming and Qing Dynasties, there were only a few enlightened individuals left. Modern people’s misunderstandings of Chan Buddhism are particularly serious. Some scholars believe that Chan Buddhism is a heterodox doctrine, belonging to the Brahminism, or that it borrows the shell of Buddhism, while attributing its essence to Taoism.
要了解禪宗，要從一個大家都熟悉的偈子入手：「教外別傳，不立文字，直指人心，見性成佛。」教是指語言文字的教化，而禪則是不用語言文字直接指示清淨本心，讓人明心見性，最終能夠究竟成佛。沒有語言文字又如何指示呢？是通過機鋒，例如棒、喝等。比如大慧宗杲禪師喜歡拿著一把竹篦子，竹篦子相當於戒尺。如果有人來問：「什麼是佛？」可能還沒等他問完，這個竹篦子已經打下去了。這就是一個機鋒。再比如，大慧宗杲禪師有時會拿起竹篦子，對弟子說：「喚作竹篦則觸，不喚作竹篦則背，喚作什麼？」這是一個公案。公案是禪師指導學人的過程，記載為公共檔案。公案並不是完全沒有語言文字，但它的關鍵點，是在沒有語言文字的部分。雖然從文字上看不出個所以然來，但要了解公案，還是要先了解這些語言文字的意思，才能夠進一步參究。
To understand Chan Buddhism, one should start with a well-known verse that many people are familiar with: “A special transmission outside the teachings, not dependent on words and letters, directly pointing to the human mind, and seeing one’s nature to become a Buddha.” The teachings refer to the edification of language and text, while Chan directly points to the pure original mind without the use of language or text, allowing people to realize their true nature and ultimately become Buddhas. How can one point without using language or text? It is through skillful means, such as a staff or a shout. For example, the Chan master Dahui Zonggao liked to hold a bamboo brush, which is equivalent to a disciplinary ruler. If someone asked, “What is a Buddha?” before they even finished the question, the bamboo brush might have already struck them. This is a skillful means. Another example is when Dahui Zonggao would sometimes pick up the bamboo brush and ask his disciples, “If I call it a bamboo brush, it’s touching; if I don’t call it a bamboo brush, it’s turning away; what should I call it?” This is a koan. A koan is the process of a Chan master guiding students, recorded as public documents. Although koans are not entirely devoid of language and text, the key point lies in the part without language or text. Even though it is difficult to make sense of the text, understanding a koan still requires first understanding the meaning of the language and text, before further contemplation can be undertaken.
上面這個公案當中，「喚作竹篦則觸」是指與第一義諦相牴觸，因為第一義諦是離言離相的。臨濟禪師的付法偈就寫道：「沿流不止問如何？真照無邊說似他；離相離名人不稟，吹毛用了急須磨。」關於離言離相，大家還可以參考《維摩詰經‧入不二法門品》，有三十二位菩薩在一起論說什麼是入不二法門，輪到文殊師利菩薩時，便說：要離開一切的語言文字相，才叫做入不二法門。文殊師利菩薩請維摩詰居士講什麼是入不二法門，維摩詰居士卻只是默然不語，沒有講話。文殊師利菩薩便讚歎維摩詰居士是真正離開語言文字相，直接顯示實相。而相對的，前面的菩薩則是語言文字的教法。
In the koan mentioned above, “calling it a bamboo brush touches” refers to coming into conflict with the ultimate truth, as the ultimate truth is beyond words and forms. Linji Chan master’s Dharma-transmission verse states: “How can you go along the flow without stopping? The true illumination is boundless, words seem different; beyond form and name, people don’t accept it, when the hair is blown away, the grindstone is urgently needed.” Regarding being beyond words and forms, you can also refer to the “Chapter on Entering the Non-Dual Dharma Gate” in the Vimalakirti Sutra, where 32 Bodhisattvas discuss what it means to enter the Non-Dual Dharma Gate. When it’s Manjushri Bodhisattva’s turn, he says that to enter the Non-Dual Dharma Gate, one must leave behind all language, text, and forms. Manjushri Bodhisattva asks Vimalakirti layman what it means to enter the Non-Dual Dharma Gate, but Vimalakirti remains silent and doesn’t speak. Manjushri praises Vimalakirti for truly leaving behind language, text, and forms, and directly revealing the ultimate reality. In contrast, the previous Bodhisattvas are teaching with language and text.
所以，禪師拿出這個竹篦子，你如果喚作竹篦，則與實相境界相牴觸，因為實相境界是離言離相的。你如果說這個不是竹篦，就違背了世俗諦。世俗諦，就是世間智者的共同認識。「試道看」，就是問：你說這是什麼意思？
Thus, when the Chan master takes out this bamboo brush, if you call it a bamboo brush, you come into conflict with the realm of ultimate reality, because the realm of ultimate reality is beyond words and forms. If you say it’s not a bamboo brush, you violate the conventional truth. The conventional truth is the common understanding of wise people in the world. “What does it mean?” is a question asking for your understanding of the meaning.
這一招其實是首山省念禪師開始用的。首山省念禪師很喜歡拿著竹篦子到處逼問人，後來有一位葉縣歸省禪師把竹篦子奪過來折斷丟在地上，這時候首山省念禪師就大喝一聲：瞎！（好像是在罵：你這個瞎子！）但是葉縣歸省禪師沒有被這一喝嚇到，仍然禮拜首山省念禪師，然後離去。後來，禪門史傳便將他列為首山省念的得法弟子。
This move was actually first used by Chan master Shoushan Shengnian. He liked to hold a bamboo brush and confront people everywhere. Later, a Chan master named Ye Xian Guisheng snatched the bamboo brush, broke it, and threw it on the ground. At this point, Shoushan Shengnian shouted loudly: “Blind!” (as if to say: “You blind fool!”) But Ye Xian Guisheng wasn’t scared by the shout, he still bowed to Shoushan Shengnian and left. Later, the history of the Chan school recognized him as a Dharma heir of Shoushan Shengnian.
我們這裡不去解釋公案。不解釋倒還高明，一旦解釋便會落入敗闕。民國時代，有一位法學家吳經熊，寫了《禪學的黃金時代》，開了現代人解釋公案的先河，他解釋很多公案，每一個都不同。有人評價這叫做「鋸解秤鉈」，也就是拿個鋸子把秤鉈鋸開，看看裡面是不是也是鐵。人家已經說，要離言離相，而他卻還要在語言文字裡打轉。如果可以用語言文字，禪師為什麼不自己講呢？
We won’t try to explain the koan here. Not explaining is actually wiser; once you explain, you fall into failure. During the Republic of China era, a legal scholar named Wu Jingxiong wrote “The Golden Age of Chan Studies”, pioneering the modern interpretation of koans. He explained many koans, each with a different interpretation. Some people criticized this as “sawing open a steelyard balance”, which means taking a saw to cut open a steelyard balance to see if it is also iron inside. People have already said that one should go beyond words and forms, but he still wants to dwell in language and text. If language and text were enough, why wouldn’t the Chan masters speak for themselves?
以教門來講，禪宗所悟的心，或者說直指的這個心，就是自性清淨心。禪宗也有自己宗奉的經典。據載，達摩初祖曾傳給二祖慧可四卷本的《楞伽經》，然後跟他講：要用這個來印心。《楞伽經》所說的心，就是自性清淨心。自性清淨心有很多別名，藏識、第八識、阿賴耶識等等。而另一個宗奉《楞伽經》的宗派──法相唯識宗──有一部《成唯識論》明確指出：大乘見道就是證解阿賴耶識。因此，我們可以從經論確定，禪宗的開悟就是證解阿賴耶識。
From the perspective of the teachings, the mind that Chan Buddhism awakens to, or the mind directly pointed to, is the intrinsically pure mind. Chan Buddhism also has its own revered scriptures. According to records, Bodhidharma, the First Patriarch, passed on a four-volume version of the Lankavatara Sutra to Huike, the Second Patriarch, and told him to use it to seal the mind. The mind mentioned in the Lankavatara Sutra is the intrinsically pure mind. The intrinsically pure mind has many other names, such as Alaya consciousness, the eighth consciousness, and so on. Another sect that venerates the Lankavatara Sutra – the Yogacara School – has a treatise called the “Treatise on Establishing the Consciousness-Only,” which explicitly states that the Mahayana path of seeing is the realization of the Alaya consciousness. Therefore, we can confirm from the sutras and treatises that the enlightenment of Chan Buddhism is the realization of the Alaya consciousness.
禪宗標榜「教外別傳，不立文字」，便是禪師能夠不用語言文字，直接指出自性清淨心，讓人開悟。教外，是指「語言文字以外」，千萬不要誤解為「佛教以外」。
Chan Buddhism advocates “a separate transmission outside the teachings, not relying on written words,” meaning that Chan masters can directly point out the intrinsically pure mind without using language or text, enabling people to attain enlightenment. “Outside the teachings” refers to “beyond language and text,” and should not be misunderstood as “outside of Buddhism.”
二、為什麼發現客觀事實，可以解脫生死？
我在《禪宗的開悟與傳承》中寫道：「禪宗的開悟，就是證解阿賴耶識。證解阿賴耶識是一種客觀事實的發現，由於這一種客觀事實的發現，使得一個人可以解脫生死。」這個問題是跟解脫生死有關的，它非常的重大。為什麼發現客觀事實可以解脫生死呢？這是今天要講的第二個問題。
2. Why does discovering objective truth lead to liberation from birth and death?
In “The Enlightenment and Lineage of Chan Buddhism,” I wrote: “The enlightenment of Chan Buddhism is the realization of the ālayavijñāna(Alaya consciousness). The realization of the ālayavijñāna is the discovery of an objective fact, which allows a person to liberate themselves from birth and death.” This issue is related to the liberation from birth and death, and it is of great importance. Why does discovering objective truth lead to liberation from birth and death? This is the second question we will address today.
上次的讀書會，我講了一個故事。以前有一個人，總以為自己是一隻蟑螂，所以很怕雞。後來醫生好說歹說，總算說服他：「你是一個人，不是一隻蟑螂。」於是醫生說：「既然你已經知道了，那就回去吧！」但是這個人才出去沒多久，在路上看到一隻雞，又嚇得跑回醫院。醫生問他：「你不是已經知道自己是人，不是蟑螂了麼，怎麼還要怕雞？」這個人回答：「我知道自己是人，不是蟑螂，可是外面的雞不知道呀！」這是一個笑話，但是與解脫的原理有關，人會因為不了解真相而有煩惱。
Last time at the reading club, I shared a story. There was a man who always thought he was a cockroach, so he was very afraid of chickens. Eventually, the doctor managed to convince him: “You are a human being, not a cockroach.” So the doctor said, “Now that you know, you can go home!” However, not long after the man left, he saw a chicken on the road and ran back to the hospital in fear. The doctor asked him, “Didn’t you already realize that you are a human, not a cockroach? Why are you still afraid of chickens?” The man replied, “I know I am a human, not a cockroach, but the chickens outside don’t know that!” This is a joke, but it is related to the principle of liberation. People become troubled because they do not understand the truth.
我們下面要講的真相，不僅是佛教這樣講，而且已經為世間智者所發現，在電影、小說中，都有所表現。
The truth we are about to discuss is not only talked about in Buddhism, but has also been discovered by worldly wise people and is reflected in movies and novels.
有一段電影的對白，看大家是否有印象：「你有沒有看著這世界，驚歎它的完美和造物主的天才呢？億萬人口渾渾噩噩過活，完全無知。」大家記不記得這是哪一部電影？這是1999年的電影《駭客任務》中的對白。接下來我再唸幾段對白。
Here’s a line from a movie, see if you remember it: “Have you ever looked at this world and marveled at its perfection and the creator’s genius? Billions of people live their lives in a daze, completely ignorant.” Do you remember which movie this is from? It is a line from the 1999 movie “The Matrix.” Let me read a few more lines.
女主角崔尼蒂（Trinity）：「我知道你來的目的，還有你在做什麼。我知道你輾轉難眠，每天晚上都獨自一個人，坐在電腦前工作。你在找他。我也曾找過同一個人，當他找到我，他說其實我不是在找他，而是在尋找一個答案。有個問題驅使著我們，尼歐！這問題把你帶來這裡。」這一段是在說，其實我們對人生和生命有很多的疑惑，必須解決這些疑惑，才能安心。
Trinity, the female protagonist: “I know why you’re here, and what you’re doing. I know that you toss and turn at night, alone every day, working at your computer. You’re looking for him. I’ve been looking for the same person, and when he found me, he said that in fact, I wasn’t looking for him, but for an answer. A question drives us, Neo! This question brought you here.” This passage is saying that we actually have many doubts about life and existence, and we must resolve these doubts to find peace.
崔尼蒂帶尼歐去見莫菲斯，也就是那個穿大衣戴墨鏡的黑人。莫菲斯跟他講：「母體無所不在，隨處可見，它甚至在這房間。你從窗戶外可以看到它，或在電視上也會看到它，上班時感覺它的存在，當你上教堂或納稅時也一樣。它是虛擬世界，在你眼前製造假像，蒙蔽真相。」尼歐問：「什麼真相？」莫菲斯答道：「你是個奴隸。每個人呱呱落地後，就活在一個沒有知覺的牢獄，一個心靈的牢籠。」
Trinity takes Neo to meet Morpheus, the man in the coat and sunglasses. Morpheus tells him, “The Matrix is everywhere, it is all around us, even in this very room. You can see it when you look out your window, or when you turn on your television. You can feel it when you go to work, when you go to church, when you pay your taxes. It is the world that has been pulled over your eyes to blind you from the truth.” Neo asks, “What truth?” Morpheus replies, “You are a slave. From the moment you were born, you have been living in a prison without any awareness, a prison for your mind.”
接下來，莫菲斯拿出兩顆不同顏色的藥丸來，告訴尼歐，吃了其中一顆，他便告訴尼歐真相，而且他還特別講：「記住，除了真相，其它的我什麼都不能給你。」
Next, Morpheus presents two differently colored pills and tells Neo that if he takes one of them, he will reveal the truth to him, adding specifically, “Remember, all I can offer you is the truth, nothing more.”
後來尼歐從電池槽裡被拉出來，這時候他才發現，這個世界完全不是他以前想象的那個樣子。他的身上其實是有很多的插孔，插孔上接了電線，而這些電線又接通電腦。實際上他以前所認識的世界，只不過是電腦用模擬的影像製造給他的。這個真相有夠震撼吧！
Later, when Neo is pulled out of the battery pod, he discovers that the world is nothing like he had imagined. His body is full of sockets, with wires connected to them, which in turn connect to a computer. The world he had known was nothing more than a simulated image created by the computer. What a shocking truth!
如果我們生活的世界，也是這樣一個虛擬的世界，你看到的某個帥哥美女，只是一個電腦人，你的感覺會是怎樣？我想，也許你曾經對這個人特別地迷戀，或者說是對某一個身分地位特別地執著，那如果是這種情況的話，你還會想要去追求嗎？如果現在能夠證明，你其實也是生活在這樣一個夢境之中，你應該會很震撼吧！
If our world is also a virtual one like this, how would you feel if the handsome man or beautiful woman you see is just a computer-generated person? I think, perhaps you may have been particularly infatuated with this person, or been especially attached to a certain status or position. If this were the case, would you still want to pursue it? If it could be proven now that you are actually living in such a dream, you would probably be quite shocked!
莫菲斯給尼歐安排了一個課程，讓尼歐再回到虛擬世界裡去。這個虛擬世界是反抗軍用電腦製造出來的虛擬世界。尼歐在真實世界的太空船裡，理的是光頭，穿著破破爛爛的衣服，莫菲斯他們穿的也是破破爛爛的。但是一到虛擬世界，莫菲斯和尼歐又穿得很光鮮，尼歐的頭髮也長出來了。尼歐摸著虛擬世界裡的一張高背椅，說：「這個不是真的？」他摸摸這個，摸摸那個，說：「這都不是真的！」
Morpheus arranged a course for Neo, allowing him to return to the virtual world. This virtual world was created by the rebels using a computer. In the real world, aboard the spaceship, Neo was bald and wore ragged clothes, and Morpheus and the others were dressed similarly. However, once in the virtual world, Morpheus and Neo were dressed splendidly, and Neo’s hair had grown out. Neo touched a high-backed chair in the virtual world and asked, “This isn’t real?” He touched various objects, saying, “None of these are real!”
這時候，莫菲斯講：「什麼是真實？真實該怎麼定義？如果你指的是觸覺、嗅覺、味覺和視覺，那全是大腦接收的電子訊號。你以為的真實世界，其實是互動的虛擬世界──我們所謂的『母體』。你一直活在夢世界，尼歐！」你要是真懂這句話，一定會很震驚，因為現實上，我們也是生活在虛擬世界中。
At that point, Morpheus said, “What is reality? How do you define ‘real’? If you’re talking about touch, smell, taste, and sight, those are all electronic signals received by the brain. The real world you think you know is actually an interactive virtual world—we call it the ‘Matrix.’ You’ve been living in a dream world, Neo!” If you truly understand this statement, you would be shocked because, in reality, we are also living in a virtual world.
比如說這個電燈，它的光線有沒有直接射到你的大腦？沒有，對不對？因為你的大腦是被頭骨和血肉包裹起來的。燈光只能射到我們的視網膜，必須由視神經傳遞訊號到大腦，讓你覺得看到了一個電燈。這說明，在你的大腦裡有一種可以模擬外界影像的機制。這種機制有點像是電視機。
For example, the light from this electric lamp does not directly reach your brain, does it? That’s because your brain is wrapped in bone and flesh. The light can only reach our retinas, and it must be transmitted by the optic nerve to the brain, making you feel as if you are seeing a lamp. This means there is a mechanism in your brain that can simulate external images, somewhat like a television.
我們現在看到這個杯子。你不會說這個杯子是幻覺，為什麼呢？因為你能夠看得到它，摸得到它，可以把它拿起來，裡面的水，你也喝得到。但是你的大腦到底有沒有接觸到光線？好好想想這個問題，很顯然沒有接觸到。也就是說，它是透過相應的轉換，在你的大腦形成另外一個畫面，如同電視影像一樣。你現在看到的我，也是你自己製造出來的影像，而不是直接看到我。
Now, let’s look at this cup. You wouldn’t say this cup is an illusion, why? Because you can see it, touch it, pick it up, and drink the water inside. But has your brain actually come into contact with the light? Think about this question, and it’s clear that it hasn’t. That is to say, through corresponding transformations, another image is formed in your brain, just like a television image. The image of me you see now is also created by you, not directly observed by you.
再以聽覺來說，聲波先接觸到耳朵，再經過神經傳遞訊號到你的大腦，到你的大腦以後，它已經不是原來的聲波了。鼻子、舌頭、身體也是一樣。我敲打這個桌子，但是我的大腦並沒有碰到這個桌子，所以很顯然，觸覺也是模擬的。這樣的話，你是不是活在夢境裡頭？你現在接觸到的這些境界是不是和夢境一樣？
The same goes for hearing. Sound waves first touch the ear, then are transmitted through nerves to your brain. Once they reach your brain, they are no longer the original sound waves. The same applies to your nose, tongue, and body. When I knock on this table, my brain does not touch it, so it’s clear that touch is also simulated. In that case, are you living in a dream? Are the realms you’re experiencing now the same as a dream?
做夢與清醒的差別在哪裡？夢裡的畫面，與物理世界不相應。而你清醒的時候，你的畫面與物理世界是相應的。雖然如此，你看到的東西仍然是虛擬的。就這一點而言，現實與夢境並無不同。
What is the difference between dreaming and being awake? In dreams, the images do not correspond to the physical world. When you are awake, your images correspond to the physical world. Nevertheless, what you see is still virtual. In this sense, there is no difference between reality and dreams.
第二件事情，你現在看到的這個東西，是不是跟夢境一樣？我們可以說，有一點一樣，也有一點不一樣。我們先不要否定外面的世界，你能看到這個杯子，我也看到這個杯子，我們姑且說這就是一個客觀的物理世界。但是你看到的杯子，其實是你主觀的認識。我們可以拿電視來做例子。電視節目有兩種，一種是實況轉播，比方說有一個球賽，或者說是一個新聞事件，攝影機對準了現場，你在電視機前面看到的就是即時性的畫面，這就是實況轉播。還有一類節目，比方說動畫，這一類節目是可以很幻想的。我們在電視裡可以看到很多的節目，但這些節目是動漫家畫出來的，或者是導演用很多個鏡頭操作出來的東西。這兩類節目是不一樣的。
The second issue: is what you see now the same as a dream? We can say that there are similarities and differences. Let’s not deny the external world for now. You can see this cup, and so can I; let’s assume it exists in an objective physical world. However, the cup you see is actually your subjective perception. We can use television as an example. There are two types of TV programs: live broadcasts and pre-recorded shows. Live broadcasts, such as sports games or news events, show real-time images captured by a camera. Pre-recorded shows, like animations, can be very imaginative, created by animators or directors using various camera angles. These two types of programs are different.
這裡還有一些很微細的差異。你想想看，現在的彩色電視機和早期的黑白電視機差別很大。如果說我轉換機制比較好，是彩色的。你轉換功能比較差，是黑白的。有沒有這種事情呢？以前有一個畫家，他原來看到的東西都是彩色的，後來經過一場車禍，他看到的東西全部變成了黑白的。再比如，我們每天吃飯，你吃是這個味道，但是你能確定別人吃起來也是這個味道嗎？不一定，對不對？因為它要經過模擬的轉換，那是主觀的。再比方說，你看我是長得這個樣子，但其他的人看到，可能長得就不一樣，對不對？他覺得我長得很帥，你覺得我長得很醜。每個人看起來是不一樣的。這不是心理作用，而是轉換的不同。就像電視的品牌、型號不一樣，顯示出來的畫面就有一點差異。這就造成一個問題：這個物理世界到底是什麼樣，你根本就不知道。
There are also subtle differences to consider. Think about the difference between modern color TVs and early black-and-white TVs. If my conversion mechanism is better, it’s in color. If your conversion function is worse, it’s in black and white. Is there such a thing? There was once a painter who saw everything in color. After a car accident, everything he saw turned black and white. Similarly, we eat food every day. You taste it one way, but can you be sure that others taste it the same way? Not necessarily, right? Because it undergoes a simulated conversion, which is subjective. For example, you see me looking like this, but others may see me differently, right? They might think I’m handsome, while you think I’m ugly. Everyone perceives things differently. It’s not a psychological effect but rather a difference in conversion. Just as different TV brands and models display slightly different images, creating the question: what does the physical world truly look like? You simply don’t know.
所以我們可以說，全世界的生物，包括人類以外的生物，統統都沒有辦法接觸到真實世界。真實世界到底是什麼樣，沒有人知道。
Therefore, we can say that all living beings in the world, including non-human life forms, have no way of accessing the real world. What the real world actually looks like remains unknown to anyone.
接下來再講一件事情。如果說，這真的是一個夢怎麼辦？如果你現在的人生根本就是一場夢，你會怎麼辦？有沒有這個可能？看過電影《全面啟動》吧？男主角一直記得，他在真實世界裡有兩個可愛的孩子在等著他回去團聚，但是他的太太認為夢境才是真實的。男主角在夢境裡頭想回到真實的世界，但他知道一定要在夢境中死掉，才可以回到真實世界。所以他必須說服太太，讓太太認清假相，才會有正確的行動。但是他們回到真實世界之後，太太又認為真實世界仍然是夢境，所以跟男主角講：「我們必須要在這個世界裡死掉，才可以回到真實世界。」結果他的太太就在真實世界裡頭自殺了。
Let’s discuss another issue. What if this is all just a dream? If your life is just a dream, what would you do? Is this a possibility? Have you seen the movie “Inception”? The protagonist always remembers that he has two lovely children waiting for him in the real world, but his wife believes the dream world is the real one. He wants to return to the real world from the dream, but he knows that he must die in the dream to return. So he has to convince his wife to recognize the illusion and take the right actions. However, after returning to the real world, his wife still believes it is a dream, so she tells the protagonist, “We must die in this world to return to the real one.” As a result, his wife commits suicide in the real world.
分不清真實和虛假，後果是很嚴重的。你分得清嗎？
The consequences of not being able to distinguish between reality and illusion can be severe. Can you tell the difference?
三、「我」與「我所」
我們觀察到的境界相，和我們用來觀察境界相的，這是兩個不一樣的東西。我們說「我看到這個杯子」，這裡的「我」是能觀察的主體，那麼杯子是被「我」所看到的境界相。能觀察的我，我們就直接稱之為「我」，而「我」所看到的杯子、房子、世界等等，就稱之為「我所」。我生存在這個世界，我可以去認識外面的世界，所以這個就是我。我去你家裡，看到沙發，沙發雖然是你的，但它是我所看到的，所以也是「我所」的範圍。包括你這個人，對我來說也是「我所」，因為你也是我所看到的。你也一樣，你能看、能聽、能感覺、能做事的，那個就是你的「我」，是主體；你認識這個世界，這個世界是客體，就是「我所」。
3. “I” and “What I perceive”
What we observe and the tool we use to observe are two different things. When we say “I see this cup,” the “I” here is the observing subject, while the cup is the object perceived by “I.” The observing “I” is simply referred to as “I,” while the cup, house, world, etc. that “I” see are called “what I perceive” (or “my domain”). I exist in this world and can recognize the external world, so this is me. When I go to your house and see the sofa, although it belongs to you, it is what I perceive, so it is within the scope of “my domain.” You, as a person, are also part of “my domain” because you are what I see. The same applies to you: the part of you that can see, hear, feel, and do things is your “I,” the subject; the world you recognize is the object, which is “what you perceive.”
《駭客任務》和《全面啟動》這兩部電影，所探討的都是境界相，也就是「我所」。在這兩部電影裡頭，他們都能知道自己是在虛擬世界、是在夢境裡頭，所以境界相對於他們來講是如夢如幻，然而他們認為那個能觀察的主體，卻是「真實的」。但是在王晉康的小說《七重外殼》竟然提到：連這個「我」也是假的！它在理論上的突破，遠勝過《駭客任務》和《全面啟動》。
Both “The Matrix” and “Inception” explore the realm of perception, or “what I perceive.” In these two films, the characters are aware that they are in a virtual world or a dream, so the realm of perception appears dreamlike to them. However, they believe that the observing subject is “real”. Surprisingly, in Wang Jinkang’s novel “The Seven Layers of Shell,” even this “I” is fake! The theoretical breakthrough in this novel far surpasses “The Matrix” and “Inception.”
小說《七重外殼》中，有一個人叫吳中，他是美國一個科研基地的中國科學家。吳中請小舅子甘又明去科研基地做一個測試，脫掉他所有的衣服，穿上一種叫做「外殼」的東西。外殼是一種很輕很柔的衣服加上頭盔，上面有很多的神經傳感乳頭，把整個人都包裹起來。外殼和一個大型的電腦相連接。這台電腦是用來模擬虛擬世界的。這樣，穿上外殼之後，他所感覺到的，統統都是虛擬世界。
In the novel “Seven Layers of Shell,” there is a character named Wu Zhong, who is a Chinese scientist at a research base in the United States. Wu Zhong invites his brother-in-law, Gan Youming, to the research base to undergo a test, during which he must remove all his clothes and put on something called a “shell.” The shell is a light and soft garment with a helmet, covered with many neural sensors that wrap around the person’s entire body. The shell is connected to a large computer, which is used to simulate a virtual world. Once wearing the shell, everything Gan Youming experiences is part of the virtual world.
科研基地要找人來測試虛擬世界的技術是不是無懈可擊。測試的過程，就是讓一個人穿上外殼，然後把他送到虛擬世界當中。在虛擬世界當中，如果測試者發現虛擬世界的破綻，他就可以喊停。然後，工作人員就會把他帶回真實世界，並把他的外殼脫下來。成功的測試者，可以得到一筆高額的獎金。
The research base is looking for people to test the invulnerability of their virtual world technology. The testing process involves having a person put on the shell and then sending them into the virtual world. If the tester finds any flaws in the virtual world, they can call for a halt. Then, the staff will bring them back to the real world and remove their shell. Successful testers can earn a substantial cash prize.
甘又明第一次進入的虛擬世界是在海裡，在那裡碰到毒梟，快要被打死的時候，他喊停。工作人員替他把外殼脫掉。但是，把外殼脫下來這件事情也可能是模擬的。甘又明必須反反覆覆地判別，他是在真實世界，還是在虛擬世界。
Gan Youming’s first entry into the virtual world takes place in the ocean, where he encounters a poisonous owl and is nearly killed before he calls for a halt. The staff then remove his shell. However, the act of removing the shell could also be simulated. Gan Youming must repeatedly determine whether he is in the real world or the virtual world.
剛開始的時候，甘又明還說：「這太簡單了！」吳中告訴他，虛擬世界是一個封閉的世界，在一個封閉世界裡頭的人，根本就不知道自己有動沒動。如果有一條太空船以光速等速直線飛行，太空船內的人，完全不知道自己相對於外面的世界，是在做光速運動，除非太空船有一個窗戶可以讓他看到外面的參考物。可是，那個虛擬世界並沒有這樣的窗戶。
At first, Gan Youming says, “This is too easy!” Wu Zhong tells him that the virtual world is a closed world, and people inside it have no idea whether they are moving or not. For example, if a spaceship travels in a straight line at the speed of light, the people inside it would have no idea they are moving at light speed relative to the outside world unless the spaceship has a window that allows them to see external reference points. However, the virtual world does not have such a window.
甘又明又說：「我孩提時的記憶，電腦不可能知道呀！比如我媽媽的長相，電腦是不可能知道的，對不對？」吳中講：「你說得對。但是只要你一動念，回憶過去的事情，電腦立即可以監測到，並把你的這些記憶再天衣無縫地加入到虛擬世界中去。這樣一來，你還是沒有辦法分辨清楚。」
Gan Youming then says, “My childhood memories are something a computer could never know! For example, the computer cannot possibly know what my mother looks like, right?” Wu Zhong replies, “You’re right. But as soon as you think about recalling past events, the computer can immediately detect it and seamlessly incorporate your memories into the virtual world. In this way, you still can’t tell the difference.”
小說的結尾，是甘又明脫去他身上的外殼，並且拿到了那筆獎金，但是他還是認為他仍在虛擬世界裡頭。為什麼會這樣呢？對他來講，現實和虛擬世界並沒有什麼差別。
The novel ends with Gan Youming removing the shell from his body and receiving the cash prize, but he still believes he remains in the virtual world. Why is that? To him, there is no difference between reality and the virtual world.
夢境和現實並沒有明顯的差異，所以很少人能夠知道自己在做夢。有一種說法，要確定自己是否在做夢，可以掐一下自己，看會不會痛，如果不會痛，就是在做夢。但是，有的夢是會痛的。我有一個朋友，曾經夢見自己下地獄，一個鬼卒拖著他，經過滿是釘子的地面。他完全可以感受到自己的皮肉被撕裂，肝腸拖了一地的痛苦，他當時完全分辨不出那是夢境。
There is no clear distinction between dreams and reality, so very few people can tell when they are dreaming. One way to determine if you are dreaming is to pinch yourself and see if it hurts; if it doesn’t hurt, you are dreaming. However, some dreams can be painful. I have a friend who once dreamt of being dragged to hell by a demon, across a floor covered in nails. He could feel his flesh being torn and the excruciating pain of his insides being dragged along the ground. At that time, he couldn’t tell that it was a dream.
如果你沒有來聽今天的講座，你可能從來沒有想過這些問題。由此可見，我們大腦裡的模擬機制是很厲害的，絕對不下於小說裡的超級電腦。小說裡的超級電腦還可以讓你找到破綻，但是你從小到大一直沒有接觸過真實世界，你卻一直不知道。
If you hadn’t attended today’s lecture, you might never have thought about these issues. This demonstrates that the simulation mechanism in our brain is extremely powerful, rivaling the supercomputers in novels. The supercomputers in novels may even allow you to find flaws, but if you have never been in contact with the real world from childhood to adulthood, you would never know.
四、佛教所發現的「真相」
下面我們再來講一部電影《楚門的世界》。有一個孩子叫楚門（Truman），當他還是受精卵的時候，就被賣給一家公司。出生以後，他被送到一個小島，身邊的人統統都是演員，沒有一個例外，而他則被蒙在鼓裡。小島上裝滿了攝影機，把他的生活實況傳遞到全世界各地。這是一個不中斷的節目，全世界的人都在關注楚門，收視率非常高。
4. The “Truth” Discovered by Buddhism
Next, let’s talk about the movie “The Truman Show.” There’s a child named Truman who was sold to a company when he was still a fertilized egg. After birth, he was sent to an island where everyone around him was an actor, without exception, and he was kept in the dark. The island was filled with cameras, broadcasting his life in real-time to people all over the world. It was a non-stop show with a very high viewership worldwide.
楚門的處境很可怕。那個從小一起長大的好朋友，跟他講的知心話，都是在演戲。他每次回家的時候，太太都會對他說：「你看，我又買了什麼東西，這個東西有什麼功能……」楚門一直覺得這件事情有點奇怪，其實她是在打廣告，這是電視節目的經費來源。
Truman’s situation was horrifying. His best friend, who he grew up with, was acting while sharing intimate conversations with him. Every time he came home, his wife would say to him, “Look, I bought something new. This thing has this function…” Truman always felt something was off; in fact, she was advertising, which was the source of funding for the TV program.
當他發現真相的時候，感情還在不在？就根本不在了。他和他太太從認識，到說你愛我，再到結婚，統統都是在演戲。這樣夠傷心了吧！
When he discovered the truth, were there any feelings left? There were none. From the moment he met his wife, to the declaration of love and their marriage, everything was an act. How heartbreaking is that!
我們再回到原來的話題，為什麼發現真相能夠解脫煩惱。假設你原來很愛一個人，後來發現她根本就是在演戲，所以就不再愛她。例如風塵女郎，每次你去歌廳，她都會說：「我好愛你喲！」後來你發現：「她其實只是想掙我的鈔票。」當你知道真相以後，你就會說：「算了，算了！我不要再做這種傻瓜了。」這算不算一種解脫？這也算，知道部分的真相，就得到暫時的解脫。
Returning to our original topic, why does discovering the truth relieve suffering? Suppose you used to love someone deeply, and later found out that she was just acting, so you no longer love her. For example, a woman in a nightclub tells you every time you visit, “I love you so much!” Later, you find out, “She just wants my money.” When you know the truth, you’ll say, “Forget it! I don’t want to be a fool anymore.” Is this a kind of liberation? It is; knowing partial truth provides temporary relief.
如果你知道的是人生與生命的核心真相，這時候你就整個跳脫出來了，差別非常大。禪宗所說的開悟和解脫，就是屬於這一種，它會成為「轉凡成聖」的起點。你會發現，自己從前所執著的，統統都是一些假相，還要你去用卑鄙的手段去角逐名利、滿足各種欲望，你會覺得非常沒有意思。這個時候你的心境、心態和行為取向，統統都會發生全面性的變化。
If you know the core truth of life and existence, you completely break free, and the difference is enormous. The enlightenment and liberation mentioned in Chan Buddhism belong to this category, and they become the starting point for “turning from ordinary to saintly.” You’ll find that everything you were once attached to was all illusory. Competing for fame and fortune and satisfying various desires with despicable means will seem utterly pointless. At this point, your mindset, attitude, and behavioral orientation will all undergo a comprehensive change.
佛教說，有一個能生萬法的本源，叫做自性清淨心、第八識等等，祂有很多個名字。你在參究當中突然發現核心真相，不只外面的境界相是由這個東西所模擬出來的，連能思想、能認識外部境界相的主體，也就是被你稱之為「我」的東西，也是自性清淨心製造出來的。發現這兩點之後，產生了很大的震驚和感動，你就會想：「既然這樣，我為什麼要辛苦地去維護這個虛假的『我』呢？」
Buddhism says that there is an origin capable of producing myriad phenomena, called the innate pure mind, the eighth consciousness, and so on, and it has many names. In your quest for understanding, you suddenly discover the core truth: not only is the external environment created by this entity, but the subject capable of thinking and recognizing the external environment, which you call “I,” is also created by the innate pure mind. After discovering these two points, you’ll be greatly shocked and moved, thinking, “Since that’s the case, why should I struggle to maintain this false ‘I’?”
大家不要以為，我只是用一些電影和小說來講這件事情，電影和小說的情節雖然是假的，但所根據的理論卻是符合現實的。例如，你並沒有直接看到東西，這一點大家應該是可以確認的。在二千五百多年以前，佛陀就已經講，認識的過程分為內六入處和外六入處兩個階段。外六入處是色、聲、香、味、觸、法，內六入處是眼、耳、鼻、舌、身、意。例如，光線射到視網膜，這個叫做色入處。然後從視網膜通過神經傳送到大腦，在大腦裡形成一個東西讓你的眼識和意識能夠了別得到，這叫眼入處。大約幾百年前，西方的哲學家也發現了這個真相。
Don’t think that I’m only using movies and novels to talk about this. Although the plots of movies and novels are fictional, the theories they are based on are consistent with reality. For example, you don’t directly see objects, which everyone should be able to confirm. More than 2,500 years ago, the Buddha explained that the process of cognition is divided into two stages: the inner six entrances and the outer six entrances. The outer six entrances are form, sound, smell, taste, touch, and phenomena, while the inner six entrances are the eye, ear, nose, tongue, body, and mind. For example, when light hits the retina, it is called the form entrance. Then, from the retina, it is transmitted through nerves to the brain, where it forms something that allows your visual consciousness and mental consciousness to recognize, called the eye entrance. A few hundred years ago, Western philosophers also discovered this truth.
佛經還講，我們之所以認為有一個「我」存在，形成種種偏執的性格，其實都是認假為真的結果。反過來說，如果能夠發現核心真相，就能開悟。開悟的人看待生命和世界，和一般人是完全不同的，如《金剛經》說「一切有為法，如夢幻泡影，如露亦如電，應作如是觀」，《證道歌》說「夢裡明明有六趣，覺後空空無大千」。
Buddhist scriptures also say that the reason we believe there is an “I” and form various paranoid personalities is actually the result of mistaking the false for the truth. Conversely, if you can discover the core truth, you can attain enlightenment. The way enlightened people view life and the world is completely different from ordinary people. As the “Diamond Sutra” says, “All conditioned phenomena are like dreams, illusions, bubbles, and shadows, like dewdrops and lightning. They should be contemplated in this way.” The “Song of Enlightenment” says, “In dreams, there are clearly six realms; after awakening, the vast universe is empty.”
簡單地說，禪宗的開悟就是發現核心真相：能夠認識世界的我，還有被我所認識的世界，它們都是從第八識（自性清淨心）當中生出來的影像。既然我和我所都是由第八識所出生，所以整個打成一片，稱之為「一真法界」。在一真法界當中，沒有「我」跟「我所」的差別對待相，也沒有一切的憂悲惱苦，它是本來自性清淨涅槃。這是用語言文字所能夠解釋到的極致。實際上，開悟的人所安住的解脫境界，是「言語道斷，心行處滅」，這是唯證乃知的，無法用語言文字來形容。
Simply put, Chan enlightenment is the discovery of the core truth: both the “I” that can perceive the world and the world perceived by the “I” are images born from the eighth consciousness (the innate pure mind). Since both the “I” and what it perceives are born from the eighth consciousness, they blend together, forming what is called the “One True Dharma Realm.” In the One True Dharma Realm, there is no distinction between the “I” and what it perceives, and there is no suffering and sorrow. It is the innate pure Nirvana. This is the ultimate explanation that can be given using language and words. In reality, the liberated state in which enlightened people dwell is “beyond words and thoughts.” This can only be known through direct experience and cannot be described using language.
今天因為時間不多，只能做簡略的介紹，大家如果有興趣，請參考《禪宗的開悟與傳承》和《實證佛教導論》。謝謝大家！
Today, due to limited time, I can only give a brief introduction. If you are interested, please refer to “Enlightenment and Lineage in Chan Buddhism” and “An Introduction on the Positivist Buddhism.” Thank you, everyone!
贊助實證佛教研究中心
說明：綠界轉帳適用於信用卡、台灣超商條碼、代碼。