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• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]

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• 不愧深入浅出

  作者：Marshall 发布时间：2007-01-14 20:45:28

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• 文小指大

  作者：焚琴 发布时间：2010-02-05 11:10:56

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• 蓝与白

  作者：飞行 发布时间：2007-02-15 09:12:30

  有时候，我会喜欢一个作家，仅仅是因为他的一句话，就像因为“挥挥衣袖，不带走一片云彩”而喜欢了徐志摩，因为“冬天来了，春天还会远吗”而喜欢了雪莱。有时候，我会喜欢一个画家，仅仅是因为画里的一片颜色，就像因为喜欢那纯蓝色颜料涂抹出的一片天空，而喜欢上了安德里亚。

  我真的无法不喜欢这片《蓝天空》，无法不喜欢那个在天空下注视云朵的女孩。这本图画书，从始自终，几乎都在用一种颜色对人们诉说着这个女孩子的回忆，悲伤，憧憬，幻想……深深浅浅的蓝，全都是那么单纯无邪，却又全都带着一道道泪珠流过似的划痕。这蓝色仿佛就是从那个女孩孤独的内心流淌出来，又在和她一样寂寞的天空上幻化为蜗牛、兔子、大象，还有许许多多的鸟儿。而她自己，也像一只渴望晴空的鸟儿，努力地飞啊飞，只为了一个目的地——飞到妈妈的身边。

  当这个飞翔的梦想，延续到《白鹳鸟》这本书中的时候，我惊喜地发现，这个小女孩终于还是走出了自己的内心，走入了更加广大的一个世界。这个世界不再是纯粹的一片蓝了。有时，它是粉色的，如同清晨初升的朝霞；有时，它是金色的，如同开满向日葵的田野；有时，它又是黑色的，如同没有星月的、沉默的夜晚……在数不清的颜色中，唯一不变的，是那只白鹳鸟，它像一朵白云飘在一座座城市的上空，把单纯的蓝天空和彩色的大地连为了一体。它到过了许多地方，它见过了许多人，它经历了许多事，最后，它发现自己梦中的“美丽烟囱”，原来就在家乡的田野上等待着它。

  “最好的文章，是作家自然的流露，他不堆砌，读的时候不觉得是在读文章，而是在读一个生命。”，林清玄曾经这样说道。的确，最好的书总是能让我们看到一个人生命的轨迹，作为一个出生在萨格勒布，从小失去父母的女孩，安德里亚其实是将她前半生的人生经历都放进了这两本图画书里。《蓝天空》是一首诗，是她孩提时代的回忆，而《白鹳鸟》则是一篇散文，它记录了作者离开家乡，寻找自己的未来与幸福的旅程。如果说，在《蓝天空》中，安德里亚是用颜色来做梦，而在《白鹳鸟》中，她更多的时候是试图用颜色描画现实。而后者显然要比前者难度更大，需要更多的表现技巧。让作者和读者都感到喜悦的是，《白鹳鸟》在绘画语言中的许多尝试还是成功的。比如，在描述“战争”时，她只是画了一个低着头的女孩子，可从那双不愿意睁开的眼睛里，我们仿佛可以清楚地看见那些燃烧的森林和房屋的废墟。而对现代大都市的生活，她只用了一个细节来刻画，她让鹳鸟在浓浓的烟尘中变黑了，虽然只是这一瞬间的黑，却让我们理解了一只在大自然中永远洁白无暇的鸟儿心中的绝望和悲哀。或许，也正因为这些灰暗色调的衬托，在书页最后重现的那片金色田野才格外美好。

  当译到白鹳们一起飞往西高克的那一段时，我不由自主地也有了一种想飞的欲望，我的眼里也不禁有了一些谁也没有注意到的泪水，只是，这泪不是为痛苦而流，而是为了幸福才涌出来——毕竟，这个世界上还有这样一片蓝天，还有这样一群自由的白鹳……孤独的孩子啊，你不要灰心，不论我们经历过什么样的黑暗，只要这蓝与白的色彩还没有消逝，人间就总有希望，总有爱。

  漪然写于2005-11-19

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• 薛定谔的《生命是什么》最新最好版本

  作者：麒麟 发布时间：2023-06-20 11:19:18

  

  前阵子在豆瓣看到一条广受关注的广播

  意思就是一份中国青少年中学生必读书单

  书单里，有革命故事，外国经典名著，有科普，有自然，有小说，其中也包括薛定谔的《生命是什么》

  之所以这条广播火，因为褒贬不一，有人说这书单太过于ZXL，有人说这书单不适合青少年读，还有一部分赞赏，说当年自己没读过是种遗憾。。。。

  现在我读了一下这本《生命是什么》，我感觉非常适合青年读者，或者说，适合所有我这样没读过这本书的读者。

  薛定谔的思路角度特别特殊

  虽然是物理学家，但这本书讨论的是生命，看似无关他的专业，对吧

  但实际他提供了另一种对生命诠释的视角，对于读者的启发非常大，

  对生命的定义，

  自古有各种各样的说法

  神学家们不予余力地把生命定义成神的恩赐，用以笼络人心。

  

  

  医学家们把人的生命看作各种器官、各种细胞的合力结果，于是对症下药。

  而物理学家薛定谔，从更加微观的角度看待生命，解构生命，

  我们都知道，器官是由细胞构成，细胞由碳元素等构成，碳元素由分子构成，分子由原子构成。。。从我们人的尺度来看，原子非常非常非常小。

  “假设你能给一杯水中的分子都做上标记，再把这杯水倒进海洋，然后彻底地加以搅拌，使得有标记的分子均匀地分布在全世界的所有海洋中；如果你在任何地方从海洋中舀出一杯水来，你将发现在这杯水中大约有一百个你标记过的分子。”

  

  

  人具有生命，人是由最小的原子构成，人看原子这么微小，而薛定谔提供另一种看待方式，从原子角度来说，人为什么如此之大呢？“如果我们的感官也能感觉到只是几个分子的碰撞，那我们将会有多么莫名其妙和杂乱无章的经验呀。”

  一个有机体的生长是由连续的细胞分裂所引起的。这样的细胞分裂叫做有丝分裂。考虑到我们的身体是由无数个细胞组成的，所以，在一个细胞的生命中，有丝分裂并不象人们所想的那样一种十分经常的事件。开始时生长是很快的。卵细胞分成两个子细胞，下一步发育成四个细胞，然后是8，16，32，64……等等。正在生长的身体的各个部分中，分裂频率并不是完全相同的，那样就会打破这些细胞数目的规则性。我们通过简单的计算便可推断出。平均只要50或60次连续的分裂，便足以产生出一个成人的细胞数，或者是这个细胞数的十倍，那就是把一生中细胞的更替也考虑在内了。因此，我的一个体细胞，平均来说，只是变成我的那个卵细胞的第五十代或第六十代的“后代”。

  

  

  薛定谔的探究，并不会让人越想越晕，反而加深了读者的一个印象，生命也许并不神秘，向下拆解的过程中也许我们无法寻找到最终的根源，但构成我们生命的微粒和作用于这些微粒的物理学定律（比如：布朗运动、顺磁性等）与这个大千世界上的万物没什么不同。

  这是一种祛昧的过程

  我也终于明白为什么这本看似比较艰深的经典书籍，会被选入青少年中学生的必须书单之中了。

  这直接影响到我们看待生命的方式，是唯物主义的科学，是每一位读者应该了解的事实。试想一下，如果你能有从微观层面看待生命的思路了，那以后一切什么牛鬼蛇神的大师大法再来忽悠你，你是否就会理所当然觉得他们都在扯淡？

  这就是最重要的意义。

  

  语言的障碍是不容忽视的。一个人的祖国语言就象一件剪裁得十分合身的外衣，可是当它不能立刻穿用而不得不另找一件来代替时，他是决不会感到很舒服的。我要感谢英克斯特博士（都柏林三一学院），布朗博士（梅鲁恩圣帕特里克学院）；最后，但不是不重要的，我还要感谢罗伯茨先生。他们费了很大的劲使新衣服适合我的身材，但由于我有时不肯放弃自己“独创”的式样，甚至还给他们增添了更多的麻烦。经过我的朋友们的努力，如果还残留一些“独创”样式的痕迹的话，那责任在我而不在他们。

  

  

  薛定谔对语言精确反应含义这事儿吧，挺较真儿的，那既然对语言意思的精准传达要求如此之高，那2023年湖南科技出版社新出版的中英双语版《生命是什么》就是非常好的选择，请到了中国科学院院士杨焕明先生细细打磨的中文译本，并且贴心地在每个章节都附上英文版原文，这样的话，对于内容精准度要求高的读者，可以对照来阅读，相信会有更全面的体验。

  

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