Pundari
朗读者
菜小菜
聆听者
上篇回顾
在录制《西藏生死书》音频版的过程中，我们把思考的点点滴滴记录下来，并附上原文的中英文版对照。希望能对大家有所启发。
收听《西藏生死书》
喜马拉雅主播ID：Rachel的世界
既定模式
意识的觉醒
“依循既有的模式活着：年轻时候接受教育；然后找个工作，结婚生子，买房子，在事业上力争上游，梦想有幢乡间别墅或第二部车子。……”
读到这里，两个姑娘若有所思：
我们本以为过着自己的人生，殊不知，只不过是过着别人期望的人生。
这段话让我想到一部电影《楚门的世界》，极具讽刺意味。
《楚门的世界》
————————
第71届奥斯卡最佳原创剧本奖提名
影片以记录一个生活在桃源岛小镇，名字叫楚门的男子的生活轨迹，他的生活平淡无奇，这看似很普通的纪录片，没有波澜和惊喜。但当影片中出现无数窥探的镜头后，我们才发现这部电影的创意所在，让人大呼惊奇！原来，真正的导演彼得·威尔通过纪录片的形式，把楚门的生活拍摄成一部纪实性肥皂剧，楚门身边的邻居、朋友、家人通通都是群众演员，而桃源岛实际上是一个巨大的摄影棚，背后无数个窥探的镜头后面，是一群庞大的拍摄组，而楚门是唯一一个被蒙在鼓里的人，他并不知道，自己活在全球观众的视线里，更不知道，这30年来的人生轨迹，都是被导演设计好的剧本。
○
第一篇
生
PART ONE
Living
○
第二章
TWO
无常
Impermanence
大骗局
THE GREAT DECEPTION
人之生也，与忧俱生。寿者惛惛，久忧不死。何苦也！其为形也，亦远矣！
《庄子至乐篇》
一个人诞生，他的烦恼跟着一起诞生。有些人活得越久，会变得越愚蠢，因为他为了逃避不可避免的死亡，就会变得越来越焦虑。这是多么痛苦的事啊！有些人一生都在异想天开，痴人说梦，渴望能够长生不老，这种观念使得他无法活在当下。
The birth of a man is the birth of hissorrow. The longer he lives, the more stupid he becomes, because his anxiety to avoid unavoidable death becomes more and more acute. What bitterness! He lives for what is always out of reach! His thirst for survival in the future makes him incapable of living in the present.
CHUANG TZU
在我的上师圆寂之后，我有幸能够经常亲近一位当代最伟大的禅师、神秘家和瑜伽行者敦珠仁波切。有一天，他带着夫人坐车通过法国，一路上赞叹着旖旎的乡间风光。路过粉刷艳丽、繁花争妍的大坟场时，敦珠仁波切的夫人说：“仁波切，看！每一样东西都这么整齐干净，甚至连他们摆放尸体的地方都一尘不染。”
After my master died, I enjoyed a close connection with Dudjom Rinpoche, one of the greatest meditation masters, mystics, and yogins of recent times. One day he was driving through France with his wife, admiring the countryside as they went along. They passed a long cemetery, which had been freshly painted and decorated with flowers. Dudjom Rinpoche's wife said, 'Rinpoche, look how everything in the West is so neat and clean. Even the places where they keep corpses are spodess. ……”
“啊，是的。”他说：“一点也不错。这是多么文明的国家啊！他们盖了这么棒的房子给尸体住，但你有没有注意到，他们也盖了这么棒的房子给活尸体住。”
'Ah, yes,' he replied, 'that's true; this is such a civilized country. They have such marvelous houses for dead corpses. But haven't you noticed? They have such wonderful houses for the living corpses too.'
每当我想起这个故事，就觉得，如果人生建立在永恒不变的错误信念上，将会是多么空洞而琐碎啊！如果我们也是这么过活，就会变成敦珠仁波切所说的那种无意识的行尸走肉。
Whenever I think of this story, it makes me think how hollow and futile life can be when it's founded on a false belief in continuity and permanence. When we live like that, we become, as Dudjom Rinpoche said, unconscious, living corpses.
敦珠法王
其实，我们大多数人都是这么醉生梦死，都是依循既有的模式活着：年轻时候接受教育；然后找个工作，结婚生子，买房子，在事业上力争上游，梦想有幢乡间别墅或第二部车子。假日和朋友出游，然后，准备退休。有些人面临的最大烦恼，居然是下次去哪里度假或圣诞节要邀请哪些客人。我们的生活单调、琐碎、重复、浪费在芝麻绿豆的小事上，因为我们似乎不懂还能怎样过日子。
Most of us do live like that; we live according to a preordained plan. We spend our youth being educated. Then we find a job, and meet someone, marry, and have children. We buy a house, try to make a success of our business, aim for dreams like a country house or a second car. We go away on holiday with our friends. We plan for retirement. The biggest dilemmas some of us ever have to face are where to take our next holiday or whom to invite at Christmas. Our lives are monotonous, petty, and repetitive, wasted in the pursuit of the trivial, because we seem to know of nothing better.
生活节奏如此紧张，使我们没有时间想到死亡。为了拥有更多的财物，我们拼命追求享受，最后沦为它们的奴隶，只为掩饰我们对于无常的恐惧。我们的时间和精力消磨殆尽，只为了维持虚假的事物。我们唯一的人生目标，就变成要确保每一件事情安全可靠。一有变化，我们就寻找最快速的解药——一些表面工夫或一时之计。生命就被如此虚度，除非有重病或灾难，否则我们不会从恍惚中惊醒过来。
The pace of our lives is so hectic that the last thing we have time to think of is death. We smother our secret fears of impermanence by surrounding ourselves with more and more goods, more and more things, more and more comforts, only to find ourselves their slaves. All our time and energy is exhausted simply maintaining them. Our only aim in life soon becomes to keep everything as safe and secure as possible. When changes do happen, we find the quickest remedy, some slick and temporary solution. And so our lives drift on, unless a serious illness or disaster shakes us out of our stupor.
我们甚至不曾为今生花过太多的时间思考。想想有些人经年累月地工作，等到退休时才发现自己已经年华老去，濒临死亡，结果手足无措。尽管我们总是说做人要实际，但西方人所说的实际，其实是无知、而且常常是自私而短视。我们的眼光浅显到只注意今生，到头来坠入骗局，现代社会中无情而具毁灭性的物质主义便是由此产生的。没有人谈死亡，没有人谈来生，因为人们认为谈及它们会妨碍世界的“进步”。
It is not as if we even spare much time or thought for this life either. Think of those people who work for years and then have to retire, only to find that they don't know what to do with themselves as they age and approach death. Despite all our chatter about being practical, to be practical in the West means to be ignorandy and often selfishly short-sighted. Our myopic focus on this life, and this life only, is the great deception, the source of the modern world's bleak and destructive materialism. No one talks about death and no one talks about the afterlife, because people are made to believe that such talk will only thwart our so-called 'progress' in the world.
如果我们最希望自己活得真实并继续活下去，为什么还要盲目地认为死亡是终结呢？为什么不尝试探索来生的可能性呢？如果我们真的就像我们所说的那么务实，为什么不开始严肃地反问自己：我们的“真实”未来到底在哪儿？毕竟，很少人能活过一百岁。过了那一点，就是未知的永恒……
Yet if our deepest desire is truly to live and go on living, why do we blindly insist that death is the end? Why not at least try and explore the possibility that there may be a life after? Why, if we are as pragmatic as we claim, don't we begin to ask ourselves seriously: Where does our real future lie? After all, no one lives longer than a hundred years. And after that there stretches the whole of eternity, unaccounted for ...
第二章 未完待续 敬请期待
参考书目
[中文版]
西藏生死书/ [美] 索甲仁波切著; 郑振煌译.-杭州：浙江大学出版社, 2011.4（2015.1重印）
[英文版]
The Tibetan book of Living and Dying. Harper, San Francisco, 1992.Rinpoche, S. (1992).
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