TV interview of October 15, 2010 電視訪問 十月十五日 中譯者：蔣揚仁欽 Q: What is the origin of the universe? 問：宇宙的起源為何？ HHDL: There are different views on how the whole universe came into being. 尊者：就以宇宙的形成，有許多觀點去詮釋。 Of course, the theistic religions have their own different view point that God created it. 當然，主張造物主的宗教持有著不同的觀點，就是「造物主創造了宇宙」。 The non-theistic religions, such as Buddhism and also Jainism, view is that things are due to its own causes and conditions. 主張非造物主的宗教，像似佛教與赤裸派，認為這一切都是起源於自己的「因」與 「緣」。 As far as Buddhism is concerned, we believe in beginingless. 以佛教的觀點，我們相信「沒有開始」（或稱「無始以來」） Small particles combined into more particles resulting in different sort of entity or different form. 各種的微粒組成了不同形狀的個體。 Through that way, evolutionary way, things changed. 已如此進化的形式改變了事物。 Obviously now everybody accept that the whole universe started from the Big Bang. 明顯的，現在每一人接受宇宙整體來自「大爆炸」。 The big bang happened due to tremendous sort of energy.
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「大爆炸」的形成必須經由多種能量的聚合才能。 So, from where did that energy come? 所以，這些能量來自哪裡？ There must be some sort of material sources. 這些能量必須是某些物質的起源。 These also would have come from previous materials, previous particles. 這些起源也必須來自之前的物質，或之前的元素。 So that is also the Buddhist way of thinking. I think it is similar to the scientific concept. 此故，我覺得，佛教的思維模式與科學的觀點是相符的。
Q: Does the concept of reincarnation also exists in other religion? 在其它宗教裡，有也「轉世」的觀點嗎？ Will the cycle of reincarnation possibly end? 「轉世」會止盡嗎？ Is it possible the future Dalai Lama could be a female? 未來的達賴喇嘛可能成為女性嗎？ HHDL: In order to answer this question, a lot of philosophical explanations are required. 為了回覆這個問題，必須要經過眾多的哲理解釋。 Anyway, according to ancient Indian thought, there is the concept of rebirth or life after life. 根據古印度的思想，的確有前世與後世的觀點。 I think the ancient Egyptian thinkers also had some sort of idea of life after this life. 我覺得，古埃及思想家也有相同的「後世觀點」。
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To go into more detail, as far as Buddhism is concerned, we can investigate. 為能更加地明顯此義，我們可以佛教的角度仔細觀察。 At the physical level we can measure the composition of different particles. 在物理的層次上，由不同微粒組成的和合體可被我們所衡量。 Then there is another element that we call mind or consciousness. 還有另一種能量，我們稱之為「心」或「識」。 Here it is mere experience and no physical particle is there. 在這種能量裡，只有經驗，沒有物理的微粒存在。 Although many mind consciousness, for example, sensory consciousness, very much depend on physical particles, consciousness itself is something quite independent. 有許多種「識」，有如根識，是種極需依賴物理微粒。然而，「意識」本身是種獨立的性 質。 So now, basically, Buddhist explanation is that consciousness, life (Jamyang: probably like instead of life) external matter, it must come through or from its own previous causes. 基本上，佛教的詮釋就是這種「意識」。如同外在的物質般，「意識」必須由前因所成。 So in terms of causes - there are substantial cause and contributor cause. 前因可分兩者：主因與順緣。 Substantial cause must be mainly same nature. 主因必須具有「相同」的性質。 Like this body, something that can be touched. 像似身體，是種可被接觸的性質。 Similarly, its own causes, even body subtle level continuation of particle. Almost beginning less.
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物質的前因，就以非常微細的粒子角度而言，也沒有開始。 Similarly, consciousness also comes from its own previous continuation of consciousness. That is the basis of the theory of rebirth. 同樣的，意識的形成來自與己性質相同意識的續流。這就是為何有輪迴的基礎所在。 Consciousness continuously goes. Of course, we cannot scientifically measure it as it is formless. 意識會一直持續下去。當然，我們無法以科學衡量，因為它無有形色。 But through experience, through feeling, and logic, there is the law of cause and effect. That’s nature law. So that is the basis of rebirth theory. 但可以透過經驗、感受、邏輯、以及因果規則等去瞭解意識的存在。這就是法性。這就是 輪迴觀念的基礎。 Whether there is end, There are two different types of birth. 至於有否後世的止盡？於此，後世可分兩種形成。 One type of birth is without your own control. This is due to your own karmic or previous actions. 一者是無法由自己去控制的。因為這種的後世隨著個人的業與前世的行為形成。 To give an example, children of the same parents -- even twins or brothers or sisters – who have had the same facilities, including education, show that their thinking and their lives are not exactly the same. 例如，相同父母所生的孩子，無論是雙胞胎的兄弟或姊妹，有著相同的生活條件，包括教 育資源，但孩子之間卻有著不同的思想與生活模式。 So that means that there are some different traces or karma or certain action from previous lives.
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這結果意味了不同的起因、業緣、或個別的行為等來自前世。 So that is one type of rebirth due to one’s own past action. One thing. 所以第一種後世源於個人的前世行為，這屬前者。 Another thing, of course, ultimately that action also is what you created. 另一者呢，當然，這些的行為最終還是自己去造成的。 But out of ignorance, we carried certain actions. That produces chains of reactions, like that. 我們會隨著無明（或對實際情況的不了解）做出某些行為，而產生一連串的效應。 Another birth is one that is voluntarily done. With your own control, you want to be born here at a certain time, like that. 另一種的後世由「自願」而成。在自己可控制的情況下，隨心所欲地讓自己生於某處、某 時等。 So we usually call that as reincarnation. Also, also people call me a reincarnated person. 後者才真正地被稱為「轉世」。人們也稱呼我為「轉世者」。 I doubt whether I have this power or not. That is difficult to say. 我懷疑自己是否有如此的能力。這很難說。 So, the type of birth without one’s own control can cease. 這種「後世」，若遠離了自己的控制範圍，就會隨之消失。 From the Buddhist’s view point, once your mental state is further developed, those force which creates certain actions which results in that kind of birth can stop. 以佛教的觀點，當自己的心靈程度獲得了某種程度的提升時，隨著這種的心靈提升，帶來 了某種殊勝的結果，使得這種（業力所成的）後世止盡。
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This is because ultimate causes for that action basically is out of ignorance and ignorance can be eliminated. 其理由是：最終的輪回因緣皆從無明；無明是可以被消滅的。 So that is one way in which birth can cease. But birth, generally, will continue. 因此，後世的輪轉可被消滅。但一般情況下（或無明未被消滅時），「生」會一直持續。 Then on the issue of female reincarnation in Tibetan tradition, for the last eight hundred years or so there have been female reincarnations who have very high positions. 在西藏傳統中，有關女性轉世的問題，早已有了四百多年的歷史。而且，其中某些的女性 轉世獲有高度的地位。 So there are female incarnations in the Tibetan tradition. 因此，在西藏傳統中，的確有女性的轉世。 Actually, the Buddha himself gave equal opportunity to male and female with both being equal to receive the highest ordination. 實際上，佛陀自己也曾把最高的戒體（稱「具足戒」）相同平等地傳授給予男性與女性。 So therefore, among the reincarnated lamas, also there are male and female. 同樣的，在轉世的喇嘛中，也有著男性與女性的喇嘛。 Regarding other religious traditions, as I mentioned previously, the Hindu tradition -- even I think among those Hindus who believe that ultimately God creator -- they have belief in life after life. 如我之前所言，在其它的宗教裡，如印度教，雖然我認為印度教徒相信最終造物主是存在 的，但他們也相信有前後世的存在。
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Christianity has belief in just one life, this life, that is directly created by God. So there are lots of differences and differing views. 基督教徒相信，自己的「非常今生」由上帝所造。所以，（在主張造物主宗教的信仰中） 仍有著許多的不同及各樣的觀點。 As for the reincarnation of the Dalai Lama, whether this tradition should continue or not, is up to the Tibetan people. I had already made this clear many years back. 我在好幾年前早已明確地聲明： “達賴喇嘛轉世的制度是否會持續與否，完全取決於西藏 人。” If the majority of the people, majority of the concerned people, want to keep this institution, and also if they want to follow the traditional way of searching for the next incarnation, and if circumstances are such that a female Dalai Lama can be more useful for the Buddha Dharma, it is possible to have one. 如果，大多數的（藏）人，希望保有現有的達賴喇嘛轉世制度，且透過傳統的方式尋找下 一世的靈童，在這種的情況下，若女性達賴喇嘛對佛法有益，女性達賴喇嘛可能會存在。 As a matter of fact, in all different religious traditions, there is more number of females who are showing genuine interest in religious practice. 實際上，在許多的宗教傳統裡，有更多的女性信徒對真正的修行有更多的興趣。 When I give some lectures on Buddhism n northern India, the majority of the audience is female. 而且，我在北印度傳授佛教的時後，大多數的聽眾也屬女性。 They are more serious. These days, even in Christian churches, majority of attendees may be female. 更多的嚴肅地去教會或教堂的參拜者，好像大多是女性信徒。
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So, therefore, if a female form of reincarnation can be more useful for the service to Buddha Dharma, then it is very possible to have one. So that is my view. 所以我認為，如果女性達賴喇嘛對佛教的利益有更大的幫助，絕對有可能會有達賴喇嘛的 女性轉世。
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