第十六回：青鳥殷勤為探看
“Kind blue bird, bring
me word of him”
佛教有顯、密宗之分，顯宗是釋迦牟佛所說的各種經典，主張弘法悟道；密宗則是毗盧遮那佛所傳的秘法，以真言密咒修持。
Buddhism
is divided into exoteric and esoteric doctrines. Exoteric Buddhism refers to the various
scriptures in the words of Sakyamuni, and advocates Dharma teachings in order to achieve enlightenment. Esoteric Buddhism refers to the secret
doctrine of Vairochana and is practiced by means of
mantras.
佛教源起於公元前六世紀的印度，釋迦牟尼佛本為王子，因見人不能免除生老病死的痛苦，遂出家探索人生真理，後於菩提樹下悟道，開始為眾生說法。
Buddhism originated in India in 6 B.C. Sakyamuni was initially a prince. Because he perceived that mankind was
unable to avoid the pain of birth, old age, illness, and death, he therefore
gave up the pleasures of the palace in order to seek the true meaning of life. He later achieved enlightenment under
the bodhi tree and began to preach his
doctrines.
在釋迦牟尼說法之時，並無顯宗及密宗之分。當時的印度，婆羅門教的勢力極大，他們重視人出生的階級，以咒術密法控制信徒。釋迦牟尼佛認為這種方法是邪門外道，嚴格禁止門徒使用。釋迦牟尼佛入滅後，佛教漸為社會大眾所接受，婆羅門教也吸收了佛教教義，形成了印度教。而很多印度教、婆羅門教教徒，也加入了佛教徒的行列。
During
the time when Sakyamuni was preaching, there was no
distinction between exoteric and esoteric doctrines. At that time Brahminism was the dominant
doctrine in India. Brahminism
emphasized the caste system and controlled their disciples by means of mantras
and secret teachings. Sakyamuni held this method to be evil and strictly forbid
his disciples to follow its teachings.
After Sakyamuni passed away, Buddhism
gradually attracted a wide following.
Brahminism also absorbed the teachings of Buddhism, and Hinduism
emerged. Many followers of Hinduism
and Brahminism joined the ranks of Buddhists.
以當時印度人民的文化水準而言，對釋迦牟尼佛深奧的大乘精義，確是很難接受。但是小乘佛法－－但求自我的福德功果，卻深入人心，小乘又漸漸吸收了婆羅門教的咒術密法，以滿足大眾的通俗趣味，以及對神秘力量的好奇。由於這種做法與釋迦牟尼的初意不符，在《長阿含經》中，曾明白宣示，反對邪魔外道的神通法術。
Taking into consideration India’s level
of culture at that time, it was very difficult for the Indian people to accept
the profound ideas
found in Sakyamuni’s Mahayana. However, Hinayana
Buddhism, with its emphasis on personal salvation through one’s own effort,
penetrated deeply into the hearts of the people. Hinayana
Buddhism gradually absorbed the mantras and secret teachings of Brahmanism in response to popular taste and a curiosity
regarding mysterious powers.
Because this approach deviated from Sakyamuni’s
original concept, the Dirghagama sutra explicitly
stated its opposition to those transcendental powers taught by heterodox
doctrines.
為自圓其說，那些將婆羅門咒語納入佛教的人士，遂提出釋迦牟尼是應身佛，另有法身佛毗盧遮那以密咒真言傳道，人修持後「即身成佛」的理論。此派人士自稱密宗，以別於尊崇釋迦牟尼佛的顯宗。在公元七世紀左右，佛教在印度大盛，密宗成為主流。
In order to mend the gaps in their theory, those who accepted the mantras of Brahminism hypothesized that Sakyamuni was the Nirmanakaya Buddha (Note 1). The Dharmakaya Buddha, or Vairochana, taught Buddhism by mantras and espoused the doctrine that through practice one could “reach Buddhahood in the present body”. People who supported these theories viewed themselves as the “Esoteric Buddhism sect”, as opposed to the “Exoteric Buddhism sect”, which honored Sakyamuni. Around the 7 century A.D. Buddhism was well received in India and “Esoteric Buddhism” became main stream.
密宗的主要經典是《大日經》，主張即事而真，即身成佛。另有《金剛頂經》詳述如何應用這些理論，指出人之淫、怒、痴、狂等，都是達到真實的「方便法門」。他們主張「樂空雙運」，主張放縱肉慾，藉貪染供養以悟道。《金剛頂經》即言：「奇哉自性淨，隨染欲自然，離欲清淨故，以染而調伏。」
The
main scripture of Esoteric Buddhism is the “Mahavairocana-sutra”,
which maintains that “all phenomena are originally pure” and “one reaches
Buddhahood in his present body”. In
addition, the “Vajrasekhara-sutra”, or “Diamond Peak
sutra”, describes in detail how to apply these theories and points out that
lust, anger, obsession, and recklessness are the “easy approaches” to ultimate
truth. They advocate the theory of
“the union of voidness and happiness” and the indulgence of carnal desire. Sensuality and donations became
the means of achieving enlightenment.
As the Vajrasekhara-sutra states: “Marvelous
indeed is the purity of man’s mind!
It’s only natural that lust should change him. Keeping away from lust will restore him
to purity, and keeping
away from lust means conquering it with another form of lust.”
有了肉慾的貪染，就有物質的需求，於是佛教與外道合流了。到了公元十一世紀，在波羅王朝末期，信奉伊斯蘭教的軍隊大舉入侵，直斥佛教的荒謬。他們毀僧滅寺，佛教徒也紛紛改信伊斯蘭教或印度教，至十二世紀末，佛教便在印度絕跡了。
With
carnal love, material needs arose.
Buddhism therefore merged with other unorthodox doctrines. In the 11th century A.D., during the last period of the Pala
Dynasty, there was a large-scale invasion of their land by an Islamic
army. These newcomers denounced the
absurdity of Buddhism. They
slaughtered monks and destroyed monasteries and, little by little, Buddhists
were converted to Islam or Hinduism.
By the end of the 12th century, Buddhism had vanished in
India.
早在公元四七○年，顯宗的第二十八代傳人菩提達摩尊者，因見印度時機未到，便渡海來到中國，教外別傳，創立了最高乘禪宗。
As
early as 470 A.D., the 28th heir of
Exoteric Buddhism, Bodhidharma, perceived that the
time was not propitious for Exoteric Buddhism in India. He therefore sailed for China
where he established another branch, Zen Buddhism, which became the “Supreme
Vehicle”.
幾千年來，佛教宗派爭論不已，將釋迦牟尼佛的思想肆意扭曲。即令傳到了中國，由於傳入時間先後有別，翻譯的經典各異，教義也有極大的分別。
For
thousands of years, various Buddhist sects continually quarreled and in the
process the teachings of Sakyamuni were willfully
distorted. Because these doctrines
reached China during different periods, there was a great disparity among their
translated texts. This gave rise to
significant differences between the various dogmas.
釋迦牟尼是個智者，他對人類最大的貢獻，是看出人生與宇宙本體的「主觀」及「客觀」二元真實性。他認為，主觀、客觀二元不可分離，分之為「空」，合之為「涅槃」。人只有在認識到主觀人生的「空乏」，能「覺」，然後「悟」及宇宙本體的客觀真實時，人始得以進入涅槃，而回歸宇宙本體，是為「成佛」。
Sakyamuni was a man
of wisdom. His greatest
contribution to mankind was that he perceived the dual truths in life and the
fundamental nature of the universe – “subjective” and “objective”. He believed that duality between
subjective and objective was inseparable.
To be separated becomes “emptiness”; to be merged becomes
“nirvana”. Only when one
understands the “emptiness” in one’s subjective life, can “awareness” be
achieved. Following that, only when
they “realize” the objective truth of the fundamental nature of universe will
they be able to attain nirvana; to return to the essence of universe; to become
a “Buddha”.
問題是當科學也處在萌芽的階段，連科學家本身都還是一群迷途的羔羊，更遑論普羅大眾。沒有科學的證據，是主觀也好，客觀也罷，人人各見一觀，各執一詞，公公婆婆都有道理。
The
problem was that science was also at its beginning stage. Even the scientists themselves were a
group of lambs that had lost their way, much less the average citizen. Without scientific evidence, be it
subjective or objective, each person has their own view, their own explanation,
which to them is the truth.
人本是一片空白的光碟，全靠感官與外界接觸，把刺激訊息保存下來，稱為「我」。換個角度說，在無限的空間、時間中，有一個排列組合的變化，因果相循地 連續作用下去。每當錄入及讀取光碟資料之際，讀寫頭上霎時的感覺，就是「我」。
Man
is an empty CD-ROM who relies entirely on his senses in his dealings with the
outside world. Stimulating data is
saved and is referred to as “I”. In
other words, in the infinity of space and time, the structure of data is
changed. It continues to operate in
accordance with the law of cause and effect. Each time data enters, or is read from
the CD-ROM, the immediate feeling is “Me”.
「我」只是那種感覺，人卻以為那種感覺是「我」。人一旦進入這種「我」的循環中，就成為光碟系統的一種機能，也就是人類社會的一部分。釋迦牟尼看到了這一點，也知道了全部時間、空間的排列組合，用今日的術語來說，就是主觀與客觀。釋迦牟尼更瞭解當主觀個體把客觀真實隔絕在「我心」之外時，就會有痛苦煩惱。所以，他提出「無我相、人相、眾生相、壽者相」，屏障既去，人與客觀即融合為一，可謂之佛。
“I”
is merely a kind of feeling but Man mistakenly regards that feeling as
“I”. Once Man enters the orbit of
“I”, he becomes a functionary in the CD-ROM system, which is to say, a unit of
human society. Sakyamuni
perceived this point and he understood the structure of time and space in their
entirety. Or, to put it in the
jargon, of today: subjective and objective. Sakyamuni
understood even more clearly that when subjective individualism blocks the
objective truth from “my mind”, he will experience pain and frustration. Therefore he proposed removing the
“false notions of an ego, a personality, a being, and a life”. Once the barriers are removed, Man and
objectivity are fused into one and he is worthy of being called a
“Buddha”.
不幸的是，人能用語言文字溝通，就把溝通視為理所當然。往往開口就說，認定別人一定會懂；張耳就聽，以為自己認定的一定是真。實際上，語言文字只是智慧的載具，「懂」則是智慧所結的果實。人在未得智慧、沒有完全瞭解及掌握載具之前，根本不可能「懂」，充其量是一知半解而已。
Unfortunately, because Man can communicate
through both spoken and written languages, he takes communication for
granted. Often, when he opens his
mouth and speaks, he anticipates others will understand him. Whenever he uses his ears to listen, he
thinks what he hears is certain to be true. Actually, spoken and written languages
are merely vehicles for wisdom, while “to comprehend” is the outcome of
wisdom. Before Man can attain
wisdom, and fully understand and master these vehicles, it is impossible for
him to “comprehend”. The most he
can hope for is a superficial knowledge.
人人都有智慧，那是因為大自然花了幾十億年的時間，把智慧的結構一點一滴地設計在人體中。這個結構有如正三角形的金字塔，頂角的能量最大，而該能量就建立在其下各層的位能之上。智慧是一個整體，頂角所聚集的能量，是金字塔全部位能的總和。如果塔身的位能分散，智慧即相對地降低。
Everybody possesses wisdom because nature
has spent billions of years to endow, bit by bit, the structure of wisdom in
the human body. This structure
resembles a pyramid, a right triangle.
The energy of the vertical angle is the greatest. This energy is built on the potential
energy of every underlying level.
Wisdom is a whole. The
energy accumulated at the vertical angle is the sum total of the potential
energy in a pyramid. If the
potential energy in the pyramid is scattered, wisdom is reduced
proportionately.
在釋迦牟尼說法之初，他力求將所悟及的智慧精義，用大家還未能充分掌握的語言闡述，結果信眾茫然了。為了接引那些時機尚未成熟的眾生，釋迦牟尼便採用了一些「方便法門」，先使之覺，是為「小乘」。意指一種能量較小，但是使用起來比較方便順手的交通工具，可以為一般人接受者。
During
the first period of Sakyamuni’s teaching, he strove
to interpret the essence of wisdom that he had comprehended, but in a language
which the people couldn’t quite grasp.
As a result, his followers were at a loss. In order to guide the myriad sentient
beings whose understanding was not yet fully developed, Sakyamuni
taught some “techniques of convenience” so they could first become aware. This was “Hinayana”,
which means a vehicle of lesser energy, but is more user-friendly and easily
accepted by the general public.
大約不到十年的時間，當信眾水準提高後，釋迦牟尼就開始講授「大乘」，以接引能量較高的眾生。其中專講智慧，亦即梵文的「般若」一事，竟達二十二年之久。儘管如此，釋迦牟尼不愧為人間智慧最高者，在大乘之上，還保留了一個「最高乘」，以之為金字塔的頂尖，這不論從人類社會或智慧結構上看，都恰如其分。
In
less than 10 years, when the level among his followers had been raised, Sakyamuni began to teach “Mahayana”
as a means of guiding those beings with higher energy. Mahayana was
devoted solely to wisdom, which in Sanskrit is “prajna”. Sakyamuni
taught “prajna”
for 22 years, and on the basis of this alone, Sakyamuni
is deserving of his reputation as the wisest man who ever lived. He retained a “Supreme Vehicle” which
was even higher than Mahayana. This was the apex of the pyramid. No matter whether viewed from the
standpoint of human society or the wisdom structure, this is precisely the way
things are.
眾生雖多在金字塔底，亦屬智慧的一部分，佛教也就形成了這種與客觀真實完全一致的各種宗派。
Although
the myriad sentient beings are at the bottom of the pyramid, they are part of
wisdom as well. Buddhism’s many
sects therefore became synonymous with objective truth.
密宗是在公元八世紀，唐朝時傳入中國的，基於國情不同，密宗不談「樂空雙運」，改名真言宗。其實，因地利之便，密宗早在五世紀就先傳入西藏，但卻未能普及。直到唐朝文成公主與西藏松贊干布聯姻，在拉薩修建了大昭寺、小昭寺，佛法由是大興。松贊干布去世後，西藏內亂，印度密宗大師蓮華生受邀入藏「調伏群魔」，他以密教為主，加上一些顯教成分，以及本土本教等，奠定了藏密的地位。
Esoteric Buddhism reached China during the Tang
Dynasty in the 8th century.
Because of cultural differences, Esoteric Buddhism did not promote
the theory of “union of the voidness and happiness”, and changed its name to
the “Zhenyan (Shingon)
Sect”. Actually, Esoteric Buddhism
had reached Tibet as early as the 5th century due to its geographic
proximity, but it was never wide-spread.
It was not until Princess Wencheng of the Tang
Dynasty married the Tibetan King Songtsen Gampo, and built the Jokhang
Temple and Ramoche Temple in Lhasa,
that Buddhism began to spread rapidly.
Following the death King Songtsen Gampo, civil war erupted in Tibet. Padma-sambhava,
an Esoteric Buddhist guru from India, was invited to Tibet to “tame the
demons”. He established the status
of Tibetan Esoteric Buddhism, which was based mainly on Esoteric Buddhism, together
with portions of Exoteric Buddhism and the local religion.
西藏密宗又分三派，歷史最久遠的為寧瑪派，因其喇嘛頭戴紅帽，故俗稱紅教或紅帽教。該派的教法共有九乘，聲聞、緣覺、菩薩三乘，合稱「共三乘」，尊「化身佛釋迦牟尼」佛旨；另有作密、行密及瑜伽密合稱「外三乘」，為「報身佛金剛薩埵」所說；另有大瑜伽密、無比瑜伽密、無上瑜伽密，稱「內三乘」，則是「法身佛普賢」所說。
Tibetan
Esoteric Buddhism is divided into 3 sects.
Of these, the Nyingmapa Sect has the longest
history. Because their lamas wear
red hats, it is known as the “Red Sect” or “Red Hat Sect”. The teachings of this sect contain the
Nine Vehicles. Sravakayana,
Pratyeka-buddha-yana, and Bodhisattva-yana
are collectively known as the “Three Exoteric Vehicles”, and follow the
teachings of the “Nirmanakaya Buddha – Sakyamuni”. Artha-nikaya, Samskara-nikaya,
and Yoga are referred to as the “Three External Tantric
Vehicles”, as preached by “Sambhogakaya Buddha– Vajrasattva”. Mahayoga, Anuyoga, and Atiyoga are collectively known as the “Three Internal Tantric Vehicles”, as taught by the “Dharmakaya
Buddha–Samantabhadra”.
其次為噶舉派，俗稱白教，頭戴白帽，苦修為其特色。勢力較大的則是格魯派，僧侶多戴黃帽，俗稱黃教，是宗喀巴改革西藏各教派時所創立的。其教義嚴謹，修行人崇尚苦行，禁止娶妻。宗教首領採取活佛轉世相承制，由達賴、班禪領導，分別駐錫在拉薩布達拉宮及扎什倫布寺。
Next
is the Gagyu Sect, which is colloquially referred to
as the White Sect. The unique
feature of this sect is that their lamas wear white hats and practice
asceticism. The most influential
one is the Gelug Sect, or as it is informally called,
the Yellow Sect, because their lamas wear yellow hats. This sect was founded during the reform
of Tibetan Buddhism initiated by Zongkapa. The teachings of this sect are
scrupulously precise. The
practitioners are ascetics for whom marriage is forbidden. The Yellow Sect system of religious
leadership adapted the Living Buddha reincarnation systems, led by Dalai and Bainqen, one of whom
lives in the Potala Palace and the other in the Tashilumpo Monastery.
十二世紀時，西藏黃教勢力大興，紅教便外流傳入四川藏區，在甘孜藏族的白玉縣，建了噶陀寺，及後迅速發展，最盛時擁有信徒百餘萬人。在二十世紀末期，有一喇嘛洛桑巴，因受漢傳佛教影響，配合時代的認知，決定回歸顯宗。同時徹底改革密宗的「內、外瑜伽密」，摒除「雙修」理論。但因藏人教育程度不高，反對勢力龐大。後於二○一○年對外宣稱，火星即為極樂世界，擬率全教信眾移民，再度引起軒然大波。
During the 12th century,
the power of the Yellow Sect in Tibet increased dramatically, so the Red Sect
spread into the Tibetan area of Sichuan.
In the Tibetan community of White Jade County at Ganzi,
the Red Sect built the Kathok Monastery, where it
flourished from that time on. At
the peak of their religious influence, they numbered more than one million
followers. At the end of the 20th
century, a lama named Lobsangpa, having been
influenced by Han Buddhism, as well as the insights of the era, decided to
return to Exoteric Buddhism. At the
same time, he completely reformed the “Internal and External Yoga”, and outlawed
the theory of “tantric sex (union)”. However, owing to the low standard of
education among the Tibetan people, there was vigorous opposition. Later, in 2010, he proclaimed Mars to be
the “Land of Bliss” and made plans to emigrate there together with all his
followers, thereby once again initiating a crisis.
二○二○年，火星移民計劃成熟，洛桑巴率信徒十萬，來此開墾，興建金頂寺。三十年的篳路藍縷，紅教在火星不僅奠定了不朽的基業，而且與電腦當局水乳相融。這次趁著紀念盛會之便，洛桑巴有意向全世界弘揚佛法。
In
2020, after immigration to Mars had become practical, Lobsangpa
led 100,000 followers of the Red Sect here to develop the region and build the
Golden Roof Monastery. After 30
years of pioneering work in these virgin lands, the Red Sect had not only
established a lasting foundation, but also enjoyed a close working relationship
with the Computer Authority Bureau.
Lobsangpa intended to use this anniversary
celebration to promote Buddhism to the entire world.
當初紅教提議移民火星之時，幾乎成為全世界的笑柄，而今紅教成功的典範，卻又成了眾矢之的。洛桑巴非常清楚當前的困境，然而他又是矢在弦上，不發不行。
When the Red Sect first proposed
emigrating to Mars, they nearly became the laughing stock of the entire
world. However, its present success
had also made it a target for the slings and arrows of others. Lobsangpa
thoroughly understood the precariousness of his present position, but he was
like an arrow on a drawn bow that must inevitably be discharged.
火星三十週年慶大會的主持人，是熔爐城人類議會的議長趙維森博士，唯因該議會非執行機構，沒有實權。而要舉辦一個如此盛大的慶祝會，必須具備相當的人力與物力。電腦雖能提供各種服務，但是要辦得有聲有色，卻必須動員相當數量且有組織的人員。
The
host for the 30th anniversary on Mars was Dr. Zhao
Weisen, House Speaker of the Human Council in Melting
Pot City. However, this council was
not an executive organization and had no substantial authority. To organize a grand celebration party of
this magnitude required a vast amount of manpower and material resources. Although the computer could provide a
great variety of services, if this party was to be impressive, a sufficiently
large organized staff would have to be mobilized.
洛桑巴教主知道趙博士力有未逮，大會很可能流於形式，便主動出面。他建議藉著慶祝會，一方面為火星祈福，一方面為佛教弘法。此事一舉數得，地球的人類議會自是樂觀其成，電腦當局也同意傾力襄助。
The
sect leader, Lobsangpa, knew that Dr. Zhao’s resources were limited and the celebration might
become a matter of superficial appearance over spirituality. So he volunteered to help. He advocated utilizing this celebration
to both pray for Mars and to promote Buddhism. This single event would yield many
benefits. The Human Council on
Earth was of course enthusiastic to see this implemented and the Computer
Authority Bureau agreed to give their full support.
這次應邀前來的地球貴賓，除了人類議會議長的代表史德爾邁博士外，還有議員三人隨行。另外，美洲、拉丁美洲、歐洲、非洲、大洋洲、亞洲等各自治區，亦各有代表。
Aside
from Dr. Stillman, representative for the House
Speaker of the Human Council, the distinguished guests invited from Earth
included 3 other congressmen. In
addition, there were representatives from self-governing areas of America,
Latin America, Europe, Africa, Oceania, and
Asia.
火星各個移民城，如美國、蘇俄、日本區、歐洲區、印度區等代表，也共襄盛舉。
Various
emigration cities on Mars such as the American, Russian, and Japanese regions,
together with the European region and Indian region, also united their efforts
to make this undertaking a success.
蒞臨盛會的宗教人士更是多不勝數，有天主教梵蒂岡及各教區的代表，基督教的侵信會、長老會及佈道會等，摩門教，伊斯蘭教的遜尼派、什葉派、哈瓦利吉派等，佛教世界聯盟、佛教各宗，印度教，拜火教，真理教，一貫教，道教，巫教等各教代表。
The
number of religious groups who would be attending this grand celebration was
beyond counting. There would be
Catholic representatives from the Vatican and its various dioceses; Christian
representatives from the Baptist Church, Presbyterian Church, and Evangelist
Church. There would be
representatives from the Mormon Church as well as Islamic representatives from
the Sunnites, Shiites, and Kharidjite. There would be representatives from the
Buddhism World League and other Buddhist
sects; representatives from Hinduism, Zoroastrianism,
Aum Shinrikyo, Yiguan Dao (Unity Sect), Daoism, and Shamanism.
此外，尚有各地慕名而來的觀光客等，全部約有千餘人與會。在這些人當中，也包括了人類自覺會的天秤座、巨蟹座、天蠍座三位長老、席克人以及各種立場曖昧之人，魚龍混雜，各有居心。
Moreover,
the celebration party would attract tourists from all over. More than a thousand people would be present at the celebration. These many attendees would also include
the three Elders: Libra, Cancer, and Scorpio, from the “Human Identity
Realization Society”; the Seeks; and various people of shady backgrounds. It would be a mixed crowd where each had
their own agenda.
從地球來的傳播媒體也為數驚人，他們多半早在一個月前，就來到火星，大肆報導火星上各種風土人情。在會場上，光是新聞採訪人員就有八百多位。他們都備有雙向式的錄放影設備，在場中各處穿梭來回，爭取最佳鏡頭。
The
number of broadcasting media from Earth was astonishing. Most of them had arrived on Mars a month
beforehand and had been reporting extensively on the culture and people of
Mars. During the celebration, the
news reporters alone would number more than 800 people. They were all equipped with interactive
recording and playback devices that enabled them to weave back and forth
through any venue in order to obtain the best shots.
另外還有數十位專業的導播及影音技師，這裡有二十間導播室，他們各據一室，室內有一個超大螢幕，分割成七百六十八個小螢幕。他們分別為各大通訊社，或者獨立作業的機構提供新聞，屬下的採訪人員把影像聲音傳送到這裡，經過剪輯，再由發射台傳送到地球以及其他星球。
In
addition, there were dozens of professional directors and audiovisual
technicians. There was a total of
20 control rooms and each director took over one room. Inside the room, a gigantic screen was
divided into 768 small screens.
These directors provided news to all the major news agencies and
independent organizations. Their
reporters would first transmit images and sound to the control room where it
would be edited and then relayed to Earth and other planets via transmitting
stations.
大會共有三天，第一天上午為慶祝大會，由九時到十二時。儀式完畢後，中午是筵開千桌的供佛法會，下午則開放金頂寺供各界參觀，當晚在寺外德格林卡有煙火晚會。第二天安排各代表遊覽熔爐城各名勝奇景，第三天則是參觀火星其他移民基地。
The
grand meeting would last 3 days.
The celebration party would be held on the first morning, from 9 a.m. to
12 noon. After the ceremony there
would be a sumptuous 1,000 table luncheon in honor of Buddha. In the afternoon the Golden Roof
Monastery would be open to all visitors.
That same night, a fireworks party would be held at the Dege Linka. Arrangements had been made for the next
day to visit various famous sites and interesting scenic spots in the Melting
Pot City. On the third day they
were to visit other emigration bases on Mars.
僅在熔爐城中，就已動員各型飛雲梭兩百餘架，接待喇嘛八百人，義務招待五百人。第三日赴火星各地參觀，還要動員火星梭，將數千名賓客，及時送到相隔幾達千里的各個移民區。到達各移民城後，其接待事宜，則由各城分別負責。
In
Melting Post City alone, more than 200 Flying-cloud Shuttles of various kinds,
800 lama receptionists, and 500 volunteers had been mobilized. On the third day, in order to visit the
various places on Mars, shuttles would be mobilized to transport thousands of
guests to various immigration areas, separated from each other by almost a
thousand kilometers, to ensure they would arrive in time. Upon arrival at each emigration region,
that particular region would take over the responsibility of receiving these
guests.
會場設在金頂寺南贍部州之大雄寶殿前，殿前是一個青草舖地的廣場，可容千餘人。東、西及南三側，正面各配置了一列二十多張、前後十數行鵝絨的套椅。頂上架著多層蟬翼般的天篷，篷下懸著由各種顏色酥油雕製的燈花，色彩鮮艷，形式古雅。正北面為主台，僅設三十三個座位，顯然是主席與貴賓席。
The
site for this gathering was situated in front of the Mahavira
Hall at the Jambudvipa.
In front of the hall there was a plaza covered with green grass
where over one thousand people could be accommodated. On the east, west and south flanks there
were a dozen rows, each with more than 20 chairs, and facing inward. Each of them had a cover of goose
down feather covers. Over head,
multi-layered awnings as thin as cicada wings had been erected. Suspended beneath the awnings were
varicolored butter sculptures.
Their colors were bright and their styles simple and elegant. The main platform was located on the
north and contained only 33 seats.
Obviously these seats were intended for the chairman and distinguished
guests.
會場週圍插有各色經幡，隨風飄舞。這些經幡的特色，在於其上有信徒們手抄各種文字的金剛經文。其中文形各異，有的莊嚴殊勝，有的飄逸瀟灑，有的如龍走雲飛，有的又似清風明月，把整個會場點綴得有聲有色、氣象非凡。
Surrounding the site were prayer flags of
various colors fluttering in the wind.
The characteristic of these prayer flags was that they were covered with
the text of the Diamond Sutra, hand-copied in various languages by the followers. Different forms of writing could be
found on these flags. Some were
august and unusual; some were flowing and carefree; some moved like a dragon
and flying clouds; and some resembled a gentle breeze or a bright moon. They constituted an impressive spectacle
for the celebration site and lent it an atmosphere of grandeur.
場中有紅衣喇嘛百餘人，穿梭來往，井然有序。每當有嘉賓到臨，知賓的喇嘛先奉上哈達⑥，配以鮮花，再敬呈一杯香醇濃郁的特製奶茶。然後再由專人陪送入座。
Over
one hundred lamas clad in red robes moved in orderly fashion about the
site. Whenever a guest arrived, a
lama greeter would first present a hada to the guest, together with a freshly picked
flower. Next a cup of fragrant,
mellow, strong, and specially made milk tea would be offered. Finally, an usher would accompany the
guest to his seat.
主台坐北朝南，左側東座設為外教賓客座；西座為友教及「熔爐城」賓客座；南座多為各界媒體，以及觀光客席位。
The
main platform faced south. The
left, where the east seats were located, was designated for guests of other
religions. The west seats were for
the Buddhist sects and guests from “Melting Pot City”. The majority of seats on the south side
were for the various media representatives and for tourists.
在主座前，左右各有一個高達丈餘的屏幕，是供現場來賓觀看，發言人都會出現在這個屏幕上。
Before
the main seats, screens over a dozen feet high had been erected on both sides
for those present to watch. Every
speaker would appear on these two screens.
在大門外，百餘級的漢白玉石階兩側，飄拂著滿山滿谷的幡幟。大門前有兩排樂僧，後排是各式鑼鼓鐃鈸磬鈴，前排為數十支長短參差的喇叭，其中還有一支五公尺長，架在地上的「羅格當」（大喇叭）。清越之音，宛似天垂瓔珞，搖曳鏗鏘。而低沉之聲，則如大地風移，在山谷中震盪徘徊。
Outside
the gate, on either side of the more than one hundred steps of white Han jade,
numerous flags fluttered all over the mountain and valley. Two rows of lama musicians stood before
the gate. In the back row were a
variety of gongs, drums, cymbals, L-shaped musical stones, and bells. In the front row were 10 trumpets of
various lengths. Among them, there
was a “Dung Chen” (Long trumpet) 5 meters long which rests on the ground. It’s clear tone could be heard from a
great distance, and sounded exactly like jade necklaces tumbling from the sky,
glinting and tinkling. And when the
tone was deep and low, it resembled the wind sweeping across the land to
vibrate and linger in the valley.
半空中飛雲梭絡繹不絕，有如龍躍雲津，蜿蜒天際，蔚為奇觀。飛雲梭降落後，賓客即踏著鋪就的紅地毯，直達會場。
In
the sky there was a continuous stream of Flying-cloud Shuttles, resembling a
dragon dancing in the clouds, twisting and winding across the horizon, a truly
spectacular sight. As the
Shuttles landed, guests would step onto a prepared red carpet and proceed
straight to the celebration site.
此山有三百公尺高，但至半山坡度漸緩，特闢為住宅區，由此綿延向東，約有數萬戶人家，概屬教徒所居。由半山牌樓開始，到達金頂寺之山門，有石階兩百餘級，可拾級蹬階而上。石階旁還架有一條流水式的輸送道，供體力不足之信徒乘用。
Though this mountain was 300 meters high,
half way up it became a gentle slope that had been specially designated as a
residential area. Stretching
eastward from here were tens of thousands residences, all of which were
occupied by their religious followers.
Beginning from the archway at mid-mountain and extending to the gate of
the Golden Roof Monastery, were more than two hundred stone steps, the ascent
of which would bring one to the Monastery.
Alongside the stone steps, was a stream-like conveyor belt that could
transport those disciples who lacked the strength to climb the stairs.
九時一到，寺裡鐘聲響起，待十二響清越洪亮的鐘聲方歇，笙鼓立時齊鳴，七彩煙花漫天飛舞。
At
exactly 9 a.m. a bell sounded from the monastery. As the 12 clear and resonant strokes of
the bell died away, wind instruments and drums immediately sounded and multi-colored
fireworks danced across the sky.
就在此時，辰、巳、午、未、申五殿殿門洞開，五隊紅衣喇嘛，每隊兩排，每排十二人，序列而出。喇嘛各持法器，貌相莊嚴，低首垂目，口誦佛號，緩緩自各殿向會場行來。所經之處，上空飛落雪白鮮花，道旁生出朵朵紅蓮，蓮萼之上，青煙嫋嫋。
At
this moment, the doors of Chen, Si, Wu, Wei, and Shen Halls were opened. Five groups of lamas clad in red robes
filed out, each group neatly aligned into 2 rows of 12 lamas. Each lama held a ritual object was of
solemn expression. Chanting mantras
with bowed heads and lowered eyes, they slowly proceeded from each hall toward
the celebration site. Wherever they
passed, snow-white, garden-fresh flowers fell from overhead and red lotuses
blossomed one by one on either side of their path. Above these lotus calyces, blue smoke
curled into the air.
一時梵唱大起，檀香飄聞，信眾無不伏地膜拜，口誦佛號。喇嘛走到會場四週，圍成一圈，地上又生出青蓮，喇嘛一一趺坐。
The
sound of Buddhist incantations was suddenly heard and the smell of sandalwood
incense penetrated the air. All the
disciples prostrated themselves on the ground and kowtowed, chanting mantras. The lamas arrived and spread out to the
four sides of the site to form a circle.
Lotuses blossomed from the ground and, one by one, the lamas sat
cross-legged on these lotus flower seats.
各喇嘛坐定後，火星移民三十週年慶祝及祈福弘法大會正式開始。無法避免的，是一些繁瑣的例行公式。待主持者趙維森博士致開幕詞後，來自地球的人類議會議長代表史德爾邁博士，及各界貴賓代表，一一致詞完畢，大會已過了一個小時。
When all the lamas were seated, the 30th
anniversary of man’s migration to Mars, as well as the religious gathering to
beseech the gods for the well-being of all mankind and to promote Dharma teachings, officially began. Unavoidably, there was some tedious
ritual. An hour had passed by the
time that Dr. Stillman, the representative for the
House Speaker of the Human Council on Earth, and other distinguished
representatives from all fields, had one by one finished their speeches.
然後是祈福法會，由第一尊者瑪爾巴主持，三百餘喇嘛僧眾讚禮，鮮花雅樂，唪經禮佛，儀式極其莊嚴隆重。
A
religious ceremony for praying to the gods for the well-being of all mankind
followed. It was hosted by the
First sage, Ma’erba. Over 300 lamas reverently chanted sutras
amid surroundings of freshly picked flowers and ceremonial music. The ceremony was august and solemn in
the extreme.
到了十一時，教主洛桑巴登台，捻香端坐蒲團之上，口誦佛號，說：「阿彌陀佛，眾善知識，貧僧洛桑巴，謹奉我佛《金剛般若波羅密經》，經云：『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』菩提自性，直了成佛。今日有此殊緣，願與眾善知識同沐佛恩。」
At
11 o’clock, the sect leader, Lobsangpa mounted the
platform. Adding a pinch of
powdered incense to the burner he sat on the prayer-mat, chanting, “Amitabha.
Learned Audience. This
humble monk, Lobsangpa, respectfully presents the ‘Vajracchedika-prajna-paramita Sutra’. The sutra says: ‘All phenomena are like
a dream, an illusion, a bubble, a shadow.
They are like dew and lightning, and thus should you meditate upon
them.’ By cultivating our self-nature
of bodhi, we can reach Buddhahood directly. Today, we have this privileged karma. Together with you, Learned Audience, I
hope we can all bath in the blessing of Buddha.”
洛桑巴教主開示完畢，在梵唱聲中，九大護法袒肩露臂，起身越座，列隊緩步而出。九大護法先向眾貴賓行禮，再向洛桑巴教主膜拜，然後並排列坐在台前。
When
Lobsangpa finished enlightening those present, amidst
the sound of Buddhist incantations, the Nine Dharma
Guardians, shoulders and arms bared, stood up and left their seats. They lined up and walked up to the
platform, bowing to the distinguished guests to show their respect. Next, they performed the prostration of
homage to Lobsangpa, after which they sat in a row
before the platform.
在西席一位身材高大的喇嘛，首先發難：「上師本屬密宗，今公開棄密從顯，此舉不異欺師滅祖！」
A
burly looking lama sitting on the west side was the first to start
trouble. “Blama
used to practice esoteric doctrines.
Now you denounce esoteric doctrines and embrace exoteric
Buddhism. This deed amounts to a
betrayal of your masters and a denial of your ancestry!”
教主合十說：「阿彌陀佛！老衲僅知我佛之教，不知欺何師、滅何祖？」
The
sect leader folded his palms together before his chest and said, “Amitabha. This
old monk knows only the teaching of Buddha. I wonder what masters did I betray or
what ancestry did I deny?”
這句話本是無需解釋的老話頭，佛教源起於釋迦牟尼佛，遵奉其教誨自是不二法門。至於歷代宗祖思想的變革，導致了各宗各派的分歧，早就令佛門弟子無所適從。教主此答甚妙，若要說到欺師滅祖，自當去責問那些背離釋迦牟尼原旨的倡議者。
This was a tired topic with no need for
explanation. Buddhism originated
with Sakyamuni.
To follow his teachings was the way to practice Buddhism. There was no other way. The reforms made by past masters or patriarchs
had brought about a splintering into various sects. Buddhist followers are unsure which one
to follow. The answer from the sect
leader was brilliant. If one wanted
to talk about “betraying masters and denying ancestry”, he should be asking
those who had turned their backs on the original notions of Sakyamuni.
那喇嘛知道洛桑巴有備而來，便不再採取迂迴路逕。
The
lama knew Lobsangpa was well prepared, so he stopped
beating about the bush.
「上師當知我密宗係承自『大日如來』。」
“Blama should
understand that our esoteric Buddhism comes from the teaching of ‘Mahavairocana’.”
「阿彌陀佛，大日如來是法身佛，恕老衲修持不精，連我佛之應身尚未得見，不敢妄言法身。」
“Amitabha. “Mahavairocana”
is the Dharmakaya Buddha. Forgive this old monk for not being
better versed. I haven’t seen the Nirmanakaya Buddha, so I dare not talked about Dharmakaya.”
嚴格說來，法身佛才是佛的本尊，然人在未成佛前，只能透過應身佛的教誨，以達到晉昇佛體的境界。然而人性急功近利，貪圖捷徑，便宣稱以秘奧大法，立可即身成佛。洛桑巴不做答辯，僅言修行須腳踏實地，不作妄想，其實就是最佳的註腳。
Strictly speaking, the Dharmakaya Buddha is the Buddha himself. However, before a man becomes a Buddha,
he can only be guided by the teachings of Nirmanakaya
Buddha to ascend to the realm of Buddhahood. But Man’s nature prefers quick solutions
and craves shortcuts. Some
announced that by practicing mysterious, grand methods, one could instantly
become a Buddha. Lobsangpa didn’t reply by arguing, but simply stated that one
should practice Buddhism with their feet on the ground and forget about
unjustified fancies. Actually, this
was the best explanation
這話說得一針見血，那個發問的喇嘛也自知落入下乘，不再說話。
His
answer hit the nail on the head.
The lama who asked the question realized he had been bested and ceased
to speak.
時南側有一出家人，雙手合十，起身問道：
At
this moment, a monk on the south side folding his palms together before his
chest stood up and asked,
「敢問上師對『樂空雙修』的見解如何？」
“May I ask the Blama’s opinion on ‘the union of voidness and happiness’?”
佛教在公元七世紀時，能大行於印度，密教可謂功不可沒。由於佛門大開，最初被釋迦牟尼佛斥為「外道」的婆羅門教徒，都搖身一變，成為佛教中堅分子。為了迎合廣大信徒的需求，各種咒語都被採入經典。晚期「左道密教」更進一步吸收了民間多神信仰的特色，形成「曼荼羅」組織。到了第八世紀，密宗傳至東印度，又融入了印度教性力崇拜的形式，以男女雙身修法，作為成佛的手段。
The
reason why Buddhism was well received by the Indians during the 7th
century was credited to its esoteric doctrines. Because the door of Buddhism was opened
wide, the Brahmans, who were initially regarded as “heterodox” by Sakyamuni, were magically transformed. They became the key personnel in
Buddhism. In response to the needs
of the great mass of followers, various mantras were adapted and recorded into
the sutras. In a later period, the
“Vamacara (Left-Hand Path) Tantra” went one step further and absorbed the
characteristics of the polytheistic beliefs among the common folks. This developed into the “Mandala” organization.
In the 8th century, Esoteric Buddhism reached east India and
was blended with the sakta worship of Hinduism. Tantric sex
between male and female became the means of achieving Buddhahood.
所謂「樂空雙修」，是指修行者可以從男女性交中得悟成佛。對愚民而言，這毋寧是天大的好消息。既能享受性慾之「樂」，又可得成佛之「空」，自欺欺人一至於此！這正是密宗素來為正派人士所詬病，又深為邪門外道所樂從的根由。
The
so-called “the union of voidness and happiness” indicates that followers of the
religious order can achieve Buddhahood by means of sex. For the unenlightened, this was the best
possible news. One could
not only enjoy the “happiness” of sex, they could also attain the “void” of
Buddhahood. It’s amazing how
this deception of both self and others can be carried to such
extremities! This is precisely why
the esoteric doctrine has always been disapproved of by decent people and so
happily followed by unorthodox sects.
「恕老衲寡聞，大藏經三千部，未聞有此一說。」紅教教主以四兩撥千斤的手法，輕輕鬆鬆的一語帶過。那就等於公開宣稱，紅教已經脫密入顯，除經典之外一概不認。
“Please forgive this old monk’s
ignorance. Of the 3,000 volumes of
the Buddhism Cannon, I’ve never heard of this practice.” By using the “slight force to fend off a
heavy blow” method, the leader of the Red Sect casually brushed the question
off. This meant that he was openly
announcing that the Nyingmapa sect had abandoned
esoteric doctrine to embrace exoteric doctrine. Aside from the classics, it recognized
no other doctrine.
又有一喇嘛越眾而出，跪拜頂禮問道：「請上師裁示，大圓滿法修持要義如何？」
Another lama stepped forth from the
crowd. He prostrated and asked, “Blama, please enlighten us. What’s the main point of practicing ‘Dzogchen’ (Note 2)?”
「大圓滿法」原是寧瑪派最主要的，而且也是特有的修行密法。與噶舉派密法的「大手印」同稱藏密雙寶。大圓滿法認為心體原本純淨，修習只為遠離塵垢，順其自然。而大手印則要求修行人專心一志，一心不亂，持之以恒。
In the Nyingmapa
tradition the most important and unique practice is “Dzogchen”. Together with the practice of “Mahamudra” in the Gagyu
tradition, they are considered to be the twin treasures of Tibetan Esoteric
Buddhism. The “Dzogchen”
teachings suggest that Man’s heart and nature are initially pure. Practice of these teachings is only a
way to avoid being tainted by worldly affairs and allow them take their own
course. But the “Mahamudra” teachings require practitioners to be single
minded and focused, and continue to practice with persistence.
「阿彌陀佛，《金剛經》云：『應無所住而生其心』是也。」
“Amitabha. The
answer is found in the Diamond Sutra.
‘One should not abide anywhere to develop the supreme enlightenment
mind’.”
那喇嘛聞言，歡喜頂禮而退。
Upon hearing this, the
delighted lama bowed and withdrew.
這些問答早已惹惱了一位穿白色罩袍的修行人，他以洪亮的嗓音，大聲說道：「老和尚之言差矣！金剛乘中依五禪那佛的五種智慧：大圓鏡智、平等性智、妙觀察智、成所作智、法界體性智，雖食肉、飲酒、性交，皆可達到菩提性。」
These
questions and answers had already annoyed a white-cowled devotee. In a booming voice he said, “What the
old monk’s says is wrong! In Vajra-yana (The Diamond Way), the 5 wisdoms
of the Pancadhyana Buddha are adarsa-jnana,
samata-jnana, pratyaveksana-jnana,
krtyanusthana-jnana, and dharma-dhatu-svabhava-jnana. Although one eats meat, drinks wine, and
has sex, they can all achieve the Bodhi nature.”
「阿彌陀佛，老衲僅知明心見性，不知其他。」
“Amitabha. This old monk only knows “find thy true
self”. That’s all.”
「那麼和尚太也孤陋寡聞了！」
“Then, monk, you are
ignorant and unread!”
「阿彌陀佛，善哉！善哉！」
“Amitabha. Fine! Fine!”
洛桑巴高掛免戰牌，一任那位修行人咆哮如雷，怎奈聲音控制在大會手上。只要啟動音障，在上千人的廣場中，就算喊破喉嚨也無濟於事。
Lobsangpa made this sign for a truce and allowed the
devotee to rage and roar. It so
happened that the host organization was in charge of sound control. Even in a plaza occupied with over a
thousand people, as soon as the sound block was activated, one could scream
himself hoarse and it would be no use.
這時在南側一位身著太空裝的中年白種女子，起身說道：「釋迦牟尼也崇尚咒術，老和尚，你又有什麼說詞？」
At
this moment, a middle-aged, caucasian woman, dressed
in a fashion modeled after astronauts, stood up and said, “Sakyamuni
also believed in mantras. Old monk,
what do you have to say about this?”
「請恕老衲無所聞。」
“Forgive this old
monk, but I know nothing about it.”
「老和尚不能說不知道《雜阿含經》吧！」
“Old monk, you can’t
deny that you must have heard of “Samyuktagama”!”
「阿彌陀佛，據老衲所知，經雖為我佛所講，但書者難免有誤。史載小乘經典結集三次，多為口說，連阿難尊者時代，尚親聞人將《阿含經》中『不解生滅法』誤做『不解水老鶴』者，何況今日！」
“Amitabha. To my knowledge, although this sutra
represents the words of the Buddha, it was unavoidable that the person
transcribing it made mistakes.
Historic documents reveal that the Hinayana
sutras were assembled 3 times. The
data was largely oral. Even the
sage Ananda in his time heard the following passage
from the ‘Agama’: ‘Not perceiving the meaning of life
and death’, mistakenly interpreted as, ‘Not seeing the snow-goose’. Think how much more likely it would be
for such an error to occur today!”
那女士恨聲道：「老和尚，你枉為一教之主，說話不負責任！竟敢出此狂言！」
That woman said in a voice
of hatred, “Old monk, as a sect leader you’re a waste of
time. What you say is
unwarranted! How dare you speak so
rashly!”
「阿彌陀佛，我佛所說經句，凡千萬言，若記載者有三兩謬誤，自是難免。」
“Amitabha. Buddha said hundreds of thousand
words. If the recorders made an
error or two, it was unavoidable.”
說罷，東側響起了一片掌聲，歷久不息。那女士知道再辯下去，也不過是犬兔之爭。教主已經表明，經中難免會有謬誤，那等於承認有錯。這個面子賺得大了，女士環顧左右，昂首挺胸地坐了下來。
When he finished, applause was heard from the
east side and it lasted for a long time.
That lady knew if she persisted in arguing it would only harm both
parties. The sect leader had
clearly stated it was unavoidable that errors would occur in the sutras. That was the same as admitting there
were mistakes. She had gained great
prestige. Looking around her, she
sat down with head held high and body erect, a picture of
self-satisfaction.
接著，又有一位頭戴黃帽的喇嘛，頂禮問道：「嗡嘛呢叭咪吽，這六字真言，教主可相信否？」
Next, another lama wearing a yellow hat
bowed reverently and asked, “Om Mani
Padme Hum.
Is this Six Syllable Mantra dependable, sect leader?”
「阿彌陀佛，這六字真言又名觀音六字大明神咒，實則為五種『心』的狀態。『嗡』字代表佛心，指我佛慈悲喜捨之本意；『嘛呢』代表寶心，指修者應珍攝自重；『叭咪』代表蓮花心，要純潔不染；『吽』代表金剛心，是堅持不變。合四種心乃成清淨不染之自性，即為羯磨心，共為五心。換言之，持誦此六字真言時，常保此五心，終有能證自性菩提之日。以老衲所知，此非咒語，而是真言。」
“Amitabha. This Six Syllable Mantra is also known
as the vidya-sadaksari. In reality, these syllables represent
the five states of ‘mind’. ‘Om’ represents the mind of Buddha, which means the
fundamental nature of ‘mercy’, ‘sympathy’, ‘joy’, and ‘giving’. ‘Mani’
represents the mind as ‘jewel’, which means that practitioners should take good
care of themselves. ‘Padme’ means the mind as ‘lotus’, which means one should be
pure and free from pollution. ‘Hum’
represents the ‘diamond’ mind, which is unswerving
persistence. When these four states
of mind are combined, one acquires a pure self-nature, which is the mind of ‘karman’. Together,
they constitute the five states of mind.
In other words, maintaining these five states of mind while reciting
this Six Syllable Mantra will eventually awaken his true Bodhi
nature. As far as I know, the Six
Syllables are not a spell. They are
a mantra.”
「果如教主所言，那『六大為體』、『三密為用』也無意義了？」
“If what you say is true,
then the theories of ‘Sad-dhatu as the essence’, or
‘Trini
guhyani as purpose’ are meaningless?”
「阿彌陀佛，善知識，佛法本無法，只惜人迷於六賊，不識本來。『六大為體』乃指『地、水、風、火、空、識』等宇宙所具之本態。數千年前，科學未萌，即令我佛已知原子分子等粒子結構，亦無由令眾生領悟。為方便故，遂概括言之，使修行者知有此六大本體，以免墮於無知。三密係指『身、口、意』，人之行為源自『意』，出於『口』，行其『身』。修行者須心志專一，使無旁騖，是稱『意密』；口誦真言，使不多舌，即是『口密』；手結印契，得免惡行，謂之『身密』。
“Amitabha.
Learned Audience, Buddhism originally had no Dharma. However, human beings were led astray by
the Six Thieves (Note 3) and no longer understood their original nature. ‘Sad-dhatu as
the essence’ means that Earth, Water, Wind, Fire, Emptiness, and Thought are
the original nature of the universe.
Thousands of years ago, before the advent of science, even if the Buddha
had known the particle structure of atoms and molecules,
he wouldn’t have been able to make the myriad sentient beings comprehend. So, to help devotees grasp this concept
and avoid being trapped in ignorance, he summarized it by saying, ‘Sad-dhatu is the essence’.
‘Trini guhyani’
means ‘kaya (body), vag
(mouth), and mano (thought)’. Human behavior is derived from
‘thoughts’, which are then spoken via the ‘mouth’, and carried out by the
‘body’. The devotee must be focused
and purposeful and not become absorbed in irrelevant affairs. This is called ‘mano-guhya’. When reciting this mantra, the
practitioner is sparing of words.
This is called ‘vag-guhya’. When executing the mudra
he won’t be performing bad deeds.
This is called ‘kaya-guhya’.
「善知識，『宗』者，室中所示也，『教』者，使明也，宗教者，使明人生真道。萬教是一，萬法是一，萬神亦為一。佛法本無密、顯，亦不分頓、漸，更無所謂出家、在家之別。神佛是一，一非億萬，一念不迷即為佛，億萬法門是謗佛。紅教原出密宗，今已返本歸元，為示有別，改稱紅衣教。」
“Learned Audience.
The character ‘zong’
means ‘teachings in a room’; ‘jiao’ means ‘to make understood". ‘Zong Jiao’ (religion) means ‘to make people understand the
true way of life’. The multitude of
religions are One; the myriad Dharmas are One; and
the ten thousand gods are One.
Initially, Buddhism was not divided into esoteric or exoteric
doctrines, or ‘instant’ versus ‘gradual’ teachings; much less any difference
between leaving home to become a monk and retaining family ties, yet observing
all the monastic rules. God and
Buddha are One, but One is not divided into one hundred million. If one’s thoughts are never led astray,
he is a Buddha. To say there are
one hundred million ways to achieve Buddhahood is to disparage the Buddha. The Red Sect originated from Esoteric
Buddhism. Today, it has returned to
its roots. In order to display its
uniqueness, henceforth it will be known as the ‘Red Robe Sect’.”
此時東側有一黑衣人出現在螢幕上，原來便是天蠍長老，他神情倨傲地說：「不錯！萬教為一，此一即為我基督教！萬神是一，此一即是我主耶和華！萬法是一，此一是為聖經！教主既知此理，何必再提倡什麼紅衣教？」
At
this moment, a man dressed in black appeared on the screen. It was no other than the Scorpio
Elder. With an arrogant expression
he said, “Indeed! Ten thousand
religions are One. This ‘One’
indicates my religion, ‘Christianity’!
Ten thousand gods are One.
That ‘One’ is my lord ‘Jehovah’!
Ten thousand Dharmas are One. This ‘One’ is the Bible! Since the sect leader understands this
truth, why bother promoting your what-you-may-call-it ‘Red Robe Sect’?”
此言一出，全場大嘩。洛桑巴雙手一舉，立刻接口道：「施主言之有理，未知施主曾食『青稞』否？」
When he finished, there was a great
tumult in audience. Lobsangpa raised both hands and immediately replied, “What
you say makes sense. I wonder if
you’ve ever tasted ‘qingke’?”
(Note 4)
「我的食物很單純，只有牛奶麵包。」
“My food is
simple. There’s only milk and
bread.”
「施主曾穿袈裟否？」
“Have you ever worn a
cassock?”
「不必，我這袍子很舒適。」
“There’s no need. My cloak is very comfortable.”
「施主已自釋其理，人之生活環境有異，真神亦各有其表徵。若所宗所教者為真理，真理為一，是同，不必介意表徵為基督或為佛。若所宗所教者僅為表徵，表徵由萬及億，既為異，自是爭執永無已時……」
“You, yourself, have just explained the
reason. Because man lives in
different surroundings, true gods appear in different symbolic forms. If his teachings are the truth, this
truth is one and the same. So one need
not be concerned if the symbolic form is Christ or Buddha. However, if his teachings only concern
superficial aspects, these aspects will grow from ten thousand to one hundred
million. Since they are different,
they are endlessly disputed…”
在迷宮一般的地下竇穴中，黑金剛與千奇等人正仔細地搜索摩爾的蹤跡。但因熔漿溫度甚高，無法借助儀器，眾人找遍了大小裂縫，依然徒勞無功。
In the maze-like underground cave,
Black King Kong, Creepy and others were carefully looking for traces of
Moor. However, because the lava
temperature was very high, their instruments were of no help. They looked into every crevice, both big
and small, but all in vain.
黑金剛急得跳腳，最後不得已，只好通知莎莉向寺方求援。
Black King Kong was fidgeting with
anxiety. Finally, they had to
notify Sally to seek help from the monastery.
莎莉說：「老大，教主正在弘法，正主兒一個都不能來。找不到算了吧，說不定摩爾早走了，找也是白找。」
Sally said, “Boss, right now the
leader is explaining the Dharma teachings. None of the key personnel are
available. If you can’t find him,
forget it. Maybe Moor is already
gone. You might be wasting your time.”
「那怎麼行！他們就是要在教主弘法的時刻炸山的，目前正是緊要關頭，他們是背水一戰，怎能不防？」
“No way! They
plan to blow up the volcano when the leader is giving his Dharma
teachings. Now is the most crucial
time and they have nothing to lose.
We’ve got to try and stop him.”
「老大！摩爾是什麼樣兒呀？能不能讓我見識見識！」
“Boss! What does Moor look like? Can I have a look?”
黑金剛如夢初醒，敲了一下腦袋說：「我真糊塗！連對方是什麼模樣都不清楚，在這裡瞎找了半天！說不定這滑頭混在喇嘛群中，我們也認不出來呀！」
Black King Kong seemed to wake from a
dream. He struck his head and said,
“How could I be so careless! We
don’t even know what he looks like and we’ve been blindly searching for him all
this time. Maybe that sly devil has
mixed in with the lamas. We
wouldn’t be able to tell!”
黑金剛立刻通知電腦，將摩爾˙阿希哈的影像顯示出來。卻聽電腦回答說，根本沒有這個人的任何資料。
Black King Kong immediately
notified the computer to display Moor Ashhar’s
image. But the computer replied
that there wasn’t any data for this person.