《射雕》《神雕》《倚天屠龙记》用经济规律 “误读”《倚天屠龙记》

henry余

#289楼缺漏太多，必须大量编辑......

重新再发一遍（原帖也已经编辑过），浪费各位阅读时间，抱歉抱歉！！！

无畏：“鲁莽”的褒义词

郭襄强笑道：“我姊姊便是欺侮我，我也不怕。她骂我，

我便跟她斗嘴，反正她也不敢打我。”..........

(然后，是金老一大段的美化郭襄的文字）

她不畏危险探访杨过........这是一个没有恐惧的生命：

——但，这是一个不知道危险的族群

——不考虑危险、不懂得危险、不能分析危险的族群。

不知道危险，不是无畏，是 “不懂得危，所以不懂得畏”。
——是不懂！

因为，她有资格这样做：

无论什么后果，在她未知道危险之前，肯定已经有人给她擦PP。

——于是，她脑袋中没有“代价”这个概念，不知道出错需要付出代价。

——也当然没有费用、机会成本等概念

你请客、我买单

代价、费用、成本，这个英雄的下一代，都全部由别人来应付：有些是即时为她付，有些是暗中为她付，有些......

是她的后代来付.......到了《倚天屠龙记》里面，整个“讹媚”的派，全部为她的鲁莽，付出代价。

她探访杨过没有死，是金老上帝的精心安排：

——正常情况下，她已经死掉在一窟鬼手上

——或者，死在豹吻之下。

鲁莽的极峰

小女孩跟着杨过跳崖

为什么？
为什么？
为什么？
为什么？
为什么？
为什么？.........

十六岁的姑娘，不知道跳崖是危险的？不知道是会死的？

——“什么叫做死？”
——“我看见他可怜，我就跳了.......”

“你死掉，你妈会如何？”，“.........会如何？？？？”

多么豪爽！大气！侠义！有情有义！

还是：无知、无思、鲁莽？


植入旧荫，鲁莽更甚

豹乳的旧荫，助长她以后都更鲁莽。

唉，我是她的父母，担心啊.........需要担心么？

杨过心头一震，想起她生下当日，自己便曾怀抱过她，后

来和金轮法王、李莫愁等数番争夺，又曾捕缚母豹，喂她乳

吃，其后携入古墓，养育多时，想不到此时重见，竟然已是

如此一个亭亭玉立的少女。回思往事，不由得痴痴怔住。

过了片刻，郭襄道：“大哥哥，我得走啦！我托你一件事。”

即使不死在一窟鬼手上，应该死在花豹嘴巴：

——噢，忘记了，她有旧荫、杨过给她的旧荫：豹乳（抱儒）

——嗯，这就是典型的旧荫：虽然她没有遭豹吻，但，压根不知道为什么不死（因也忘）

“我就是与别不同”，“我不知道危险是个啥！”

就是：连“拥有旧荫”，都不知道！

——她应该觉得自己有超能力，是吗？“我就是神奇、特别、与别不同！”

她，不知道不死的原因，也就不知道“危险”这回事：

——“什么是危险？”

危险，从来没有在她的脑袋出现：压根儿，她脑袋没有“危险”两个字，句号！

郭靖的旧荫......郭襄的旧荫

郭靖在毫不知情的情况下，被义兄周伯通灌输了旧荫：背诵九阴真经

——他知道旧荫是从大哥传过来，还知所感恩：义兄对我很有 “义气”
——他可以不断思考这些旧荫，尝试医治黄蓉（把医疗篇的机理，细细思考，强化应用。）
——他可以主动应用这个旧荫里面的功夫（应用 “传统” 应付环境碰撞）

旧荫寄居，演化成癌

郭襄并不知道杨过给她豹乳（是为无知），自动就得到豹乳的好处，豹亲亲，就是天经地义的事：

——“我就不怕豹”： 于是可以更鲁莽
——从来不能掌握旧荫：无法掌握她 “不知道、不理解、没有反复熟练的东西”，旧荫，是寄居在她体内的外来物件
——外来的旧荫，就是她体内潜伏的癌细胞：时机到了，马上发作。
——郭襄幸运，没有发作：发作在封灵、孤鸿子、灭绝.......子孙后代，永远受害........



旧荫败骨，致弱芷若，往外扩散
........金老上帝，精心安排下，发作在突然停止智慧的周芷若身上.....哎，攻击脑袋的旧荫败骨，显露威力！！！
收到旧荫的周致弱，自动、主动、强逼自己， 停止思考：主动废掉脑袋功能
哈！！！！！！！！！！

而，这个旧荫周致弱太美丽婀娜（封建的各种辉煌），吸引没有旧荫的韩林儿、宋青书
——间接的，腐蚀着周遭的人群韩林儿、军事精英宋青书，终于..........

翰兵免仗（寒冰绵掌）！！！！！！

杨过这个大哥哥，因为对郭靖的情，早就给郭襄奠下各种旧荫：欲封之道、痴恋先梓、抱儒、逆练九阴等等。
——郭襄都完全不知道

这就是真正的杨过版《旧荫真经》！


郭靖的过度忙碌于“侠之大者”，教育时间不足下，只能精要的责骂郭襄：这就是 “旧荫精要”，令郭襄惊（精）要旧荫。
黄蓉的套话、讹媚郭襄，速成了这个危害：是为“速成旧荫”　　
——噢，原来金老的 “速成九荫” 看法是如此：姑息养奸、过分溺爱、美食奖励的讹媚郭襄的鲁莽行为，就是 “速成旧荫”）
——那么，无名岛上、大都之中、少林广场，张无忌讹媚周致弱，同样是《速成旧荫》啊........

金老对《旧荫》，思维非常成熟、清晰，对旧荫的分析，达到精微的程度啊............



——真的经，真的惊，震惊？!






原来，杨过，也炮制旧荫真经！

henry余

去年10月延绵至今，《三部曲》的解构，如果不是全部解构，估计，金庸重大的概念、主要的概念，应该齐集（说实在，没有多大信心）。


这个话题的后期，曾经说过，《三部曲》是金老的世界观。
也概略的把书中主要观点列出、数过他如何从宏观进入微观，列出各方面的因素殷素素（当然，现在知道是残缺的清单）。
——金老要描述的、围绕的，是“郭家”，为什么最后出现百年厄劫难渡，为何人才凋零，为何番邦可以横行江湖
——最重要的动机，当然是金老需要寄篱香江因素殷素素



所有作品，源出《三部曲》
今天，现在，我认为，金老所有后面的作品，都没有越出《三部曲》的范围。

尝试把所有金书，做个概略的看法，猜测金老的心路历程。（不包括《书剑恩仇录》，这个书我不看、不准备看）

《三部曲》接下来的，是《天龙八部》。



《天龙八部》，无量深渊无量欲
现代心理学，已经确认：欲望是所有生物必然要素。
《三部曲》发现江湖人的 欲望，遭受严重扭曲，引发大量悲剧，金老用赵敏作为对照：
她，不掩饰任何欲望，努力争取、过分的争取
（后来全部用曲笔美化：所有人都接受 “她还是可爱的人”，呵呵呵呵，金老的神笔！！！！）


金老写的八部，象征的就是欲望：不单只是八种，是各种欲望。
这在《天》帖说过，这里简略说。

在《天》的序，金老描述佛教的天龙八部的八部是什么：
八部是非人、是天神：拥有超越人类的生命周期，但他们也会死。
——八部，象征人世间各种欲望，生生不息、此起彼落，永存大千世界。



四枯四荣，终极境界
这个也在《天》贴说过，涉及释迦穆尼，说得比较保守。但解构完秉叵隐珍如何杀死天竺原版佛理后，不得不吐：

请佛教徒原谅，这里脱离佛教的外相，直接解构枯荣的概念：

四荣树：代表各种类型的 “有欲”
四枯树：代表各种类型的 “无欲”
（不一定是四种：几千年前释迦时代的分类、物种都简朴，与现代不能比较）

释迦终极境界做到：在两者之间、八树之间、各种有欲无欲之间，自由游弋。
——不放弃任何一颗树：枯的荣的都永远存在
——但每次游弋，都全心专注其中一颗，不受其他有欲无欲的树影响


释迦，不放弃任何有欲无欲，全部保留、全部都拥有。
但每次，都是全心全身专注一个树：一个焦点。

于是，枯荣大师的半枯半荣，已经走火入魔：
——半心半意在任何事、任何物、任何枯荣之树，都是错误的处事方法
大有可能一事无成！


这个概念，金老认为没有完满，于是提出效益：降低边界损耗（池鱼之灾）的概念。





镜花水月不自知、无药可救无量欲
描述无法控制欲望的段欲（誉），如何在有欲无欲之间摇摆
——先看无量剑的无量奸：沉迷模糊的欲望，无法捉摸的舞剑幻象，但虚耗生命。
——为了这个虚幻的欲望，药石无灵：与神农帮对抗、与药物对抗，无药可救。

要命的是，他们对镜花水月的幻象，一无所知。（“镜花水月” 这个概念：金老用了几千字描述如何镜、花、水、月，呵呵）

对自己追求欲望的盲目，同样一无所知。
——他们觉得追寻梦幻，是天经地义。
——但虚耗的生命的无量剑，对于操控他们、虚无缥缈的灵鹫宫，却是忍辱偷生。
分不出真实人生与梦幻，虚渡生命........预示着慕容博、萧远山盲目报复的一生。



段誉的欲望——
摇摆不定的段誉，欲断不断.......典型的半枯半荣！（不要看结局：其实金老不想放结局）
——堕落无量深渊：欲望的深渊
——通过透明的水晶看外面的鱼游：金老要在《天龙八部》中，看透各种欲望.

• 无量洞中的玉像：无量欲想。
• 欲把天下资源 “全部拥有” 的狼獾府第
• 围棋的纠缠争胜
• 奸险的要杀尽消遥派、
  

这是几个常见、影响绝大部分人的欲望：牺牲大量其他人的欲望！




各种欲、各种弃，天龙八部

然后是一大堆各种欲望，较为单一的欲望。

段正淳，一生缠绕的，是无量情、无量欲。（这个太常见，无需展开）
四大恶人的牺牲别人达到自己的欲、锺万仇单一全心其他牺牲、甘宝宝要夫弃女、黄眉僧的争先弃趾........




段正明：枯荣典范

然后，突出、微观、细致的描述、表达：
段正明的全心全意、谋定后动，平衡各方欲望，达到最佳效益。
——不是半心半意，也把牺牲降到最低，直接示范 “既有效，又有益” 的平衡处事方法。

补足了四枯四荣的概念。



全书，就在这个架构发展、深化，金老希望超越无量深渊的深度。

henry余

不够专业，常常走神离题。



张无忌的 “欲望不强”
引发“欲望”作主题，肇因是，金老改二版时把张无忌性格改成 “没有强烈的权力欲望”。
——后记明说：

国成功的政治领袖，第一个条件是“忍”，包括克制自己之忍、容人之忍、以及对付政敌的残忍。第二个条件是“决断明快”。第三是极强的权力欲。张无忌半个条件也没有。

他已经把张无忌变成 “半个条件也没有”。

所说的三个条件，其实，权力欲起了决定性！
《倚天屠龙记》，他抽起这个部分，集中放在《天龙八部》




极强的权力欲
权力欲，在《天龙》有大量的人物：
慕容博、段延庆最明显

乔峰，曲笔写：他的权力欲，隐隐不彰，不是极强但够强：否则，他不会成为帮主。也不会嗜赌。更不会武功高强。
——帮主、赌博、武功，都需要 “取得更多” 欲望驱动。
他的不是极强，因为他的目标不如朱元璋的 “取得整个江湖”，乔峰到了帮主（或南院大王），已经满足、停步不前，坐下来享受风景。

段誉和虚竹，脑袋压根儿就不存在 “权力” 的概念，更遑论 “权力欲望”

而慕容复，希望得到权力，但他根本不了解、不去了解什么是权力：
——否则，他会运用在家臣身上，治理的井井有条、层次分明：不会有包不同和风波恶的出格行为。
——不会在 “万仙大会” 出尽洋相。
——懂得运用权力，正如段正明，他就有成功的机会。




欲望平衡的金庸标准
金老在整整第一卷的大楔子，已经把标准具体定好：段正明就是欲望、权力等等都得到平衡处理的典范；在位精密运筹、随时可以退位等等。
权力，在段正明，收发自如。

——连锺灵都不屑盘问，并非金老书中说的自顾身份：是体现 “不牺牲弱小、达到自己的目标” 这个概念。
现代大量政客，都是牺牲弱小来达成他们的大目标！！！

他就是枯荣概念的样板式体现。（当然，这个肯定是金老要求自己的样板：否则如何写得出来？）




欲望，包罗万物
金老用 “欲望” 作为小说长篇主题，本来非常惊险。
犹如：用呼吸作主题，每种生物都有，涵盖面太大，变成什么都包括.......那就等于什么都不包括。
严格说，在心理学中，每个人的每一个行为，都和欲望有关。分析各种欲望的纹理，就是心理医生最大的工作（虽然还是猜测）
——做个比方：段正淳爱所有的女友，等于说 “他每一个都不爱，只爱自己”。

用 “研究欲望为主题” 作为衡量标准，观察金老的《天龙》是否成功，我私下觉得：很成功但，肯定不是最成功。
因为，不够明晰。
（嘻嘻，否则，我无须到现在才看出来，呵呵........）




不够明晰，但不容狡辩
虽然不够明晰，但如果他要否认，相信很困难。
——我列举楔子卷的几个大元素，都明确指向 “欲望”，尤其是段誉解释的 “四无量”，更是百分百的欲望在佛学的演绎。


四无量的解读，可以在这个帖看到，这里不在重复：
http://www.jd-bbs.com/forum.php?mod=redirect&goto=findpost&ptid=3200615&pid=138588516&fromuid=491955

henry余

雪山飞狐的主题：自我催眠

张翠山被逼自杀？
张无忌在武当，目睹父亲母亲自杀，全部武当的侠，都辱骂来宾 “逼死张翠山”
——少林昆仑华山峨嵋.......等等心怀叵测的到访者。

原帖 “历史是如何被扭曲的” 帖的下半部：无人逼死张翠山

张无忌大概是相信的（金老要他相信），于是，后来在小酒店，张无忌重复了武当众侠的观点：
——“我父母是被逼死的”
明显，在金老把谎话 塞进武当众侠时，已经透过殷梨亭的独白表明 “并非被逼死”，

殷梨亭怒喝：“你们……你们逼死了我五哥……”但转念

一想：“五哥所以自杀，实是为了对不起三哥，却跟他们无干。”

一句话说了一半，再也接不下口去，伏在张翠山的尸身之上，

放声大哭。

殷梨亭的猜测是羞愧 “对不起三哥”
（对，是殷梨亭的猜测：他不可能知道张翠山脑子里的动机、思维。没有人可以。）

俞岱岩后来明白西域少林金刚指后，金老的旁白，澄清了他自己制造的 “金庸谣言”。



上帝制造的谣言：众侠深信的 “事实”
我这里用 “谣言” 这个负面的形容。

对！作为上帝、作者金老是明显制造一个谣言。

但，如果我把自己放进案发现场，那么，这个不是谣言。
——他们说的，是他们自己认定的 “事实”。在旁边的无忌也同意、接受这是 “事实”。



金庸展示：历史是如何被扭曲的
金老构思《三部曲》，要把江湖几千年历史，造成百年厄劫难所有根源尽挖：
——是所有根源！

定下了这个目标，每天把因素殷素素配进小说。
——在这一幕，是《人接收的信息，如何被情绪影响》：简单说：我们的情绪如何欺骗自己。

武当众侠，都深信：张翠山是被这些人逼死的。
他们没有说谎，虽然说并非事实：但，他们真的相信 “逼死” 是事实

这就是心理学说的：相信自己愿意相信的事情，并深信不疑。
——自我催眠。

所以，看金武侠，发觉自己感觉、情绪被挑动，应该马上警觉：
——金庸有可能在误导读者

• 有可能不是在误导，是在引导读者的情绪：金庸抓住读者购报、金武侠50年来大受欢迎的必杀技。
  

黑泽明《罗生门》：心理学电影的里程碑
《三部曲》这个部分展开不够多，金庸在短篇《雪山飞狐》单一的深化、概念化。
但，他用玄铁重剑出击！
——把所有历史，重重一击（尤其是中国3000年的 “信史”：笔录的历史）

刚好在1951年，黑泽明就改编同名小说，拍了电影《罗生门》。

特别提醒的、不要误解的是：电影与原著相距甚大，小说并不伟大，是一般的好小说。
介川是日本好作家，不过《罗生门》不是伟大的小说，出名完全因为黑泽明的改编
——“常无，欲以知其徼”：无名单看小说，很好但不伟大
——“无我、人、众生、寿者相”：不要用听回来的声誉所惑，不要看到介川的名字、不要相信媒体吹捧、不要被名人长辈误导。


黑泽明的伟大改编
电影、黑泽明的改编，才是伟大：无需看书，必须看电影，才能把这个人类伟大的潜意识扭曲领略。
——不是小说。

因为里面描述了心理学的一个大课题。也说明了侦探查案结果的不确定性。
当年，把人类对自己思维方法的了解，大大的跨进了一步。


电影展现的，就是在案发现场的 每一个人物的作供。
——每个人都相信自己在说 “事实”
——但是，每个人说的，都有差异，为什么？


——这个部分，与小说相差极大。同时，也成为黑泽明《罗生门》当年最伟大的地方，原著可以说是没有的。
——在当年（甚至在现在），能够领略到 “人，相信自己希望相信的东西”，“任何证供，必定带有主观性”，无论作供的人如何相信自己在说真话，都 “不可避免带主观成分，但深信自己描述真相”。

——这，也是 “张无忌深信：父母是被逼死的” 的心理学解读。
金庸，单单是为了这个点，写出了殷梨亭当场的否定，张无忌小酒馆的对白。然后，在赵敏攻武当 西域金刚指出现时 俞岱岩知道真相时 旁白的澄清：
——金庸有意把俞岱岩瘫痪扭曲成殷素素的责任（因也忘），才有鲁莽的张翠山自杀：典型的为封建的武当名誉自戮。




事实与意见的分别
江湖人最大的误区，就是：客观事实，与主观的意见，两者混为一谈。
——其实是全世界人都是这样。不过，我见到美国教育，不断提醒小朋友：情绪影响文字，注意辨别。
也看到：老外一般都很警觉、着意辨别文字对情绪的影响，一旦发现有情绪成份，小心分析。

有情绪成份的文字，是“作者加进去的个人意见”





目击证供＝片面、表面、自己相信，但经过主观扭曲的事实
除了上面说的 “相信自己相信的事情” 外.......
——现场的人都是看见自己角度的片面事实
而且是表象

并且是受个人情绪、经历（自私的理由）影响，而只看见局部的事实，然后在复述时，再扭曲的事实
——不过，他们深信是客观事实。

——不怕重复说明：他们看见的，是

• 现场单一角度观察、（十二岁的张无忌在人群外面看见）
• 眼睛能看见的表面事实，（他看不见老爹心理转变，也不知道老爹冲动鲁莽）
• 自己有兴趣关注的局部影像。（他只看着老爹的动作，不留意其他人的动作）
• ——看不见另一个角度，
• ——看不见自己无兴趣的，
• ——看不见“自己不想看见的”，
• ——洗掉 “自己不想看见的” 记忆片断，
  
  

然后，组合成回忆片段。



历史是 不同人、不同方法扭曲的事实
这就是《雪山飞狐》里面最重要的主题：目击证人只能提供 “片面、表面、经过主观扭曲的事实”。
而《飞狐》的高峰上、孤峰上，每个人复述的同一事件的 不同片断，就是我们可以看到的任何历史。

直接说：是历史事件的各种扭曲一片断
——是：犹如这个帖，每一帖有不同角度、不同立场、不同理论框架写出
再由另一个（或者多个）操笔人、史家总合、糅合的文字。


《飞狐》的各人述说 “历史”，就是这个情况。





李自成死亡的四个版本
在《雪山飞狐》的后记，金庸为了强调这个 “转述不能相信”，他也跳出来，说出不同版本的 “李自成死亡历史”，弱弱的道出“历史的诡异”，别人转述的诡异、的不可信，必须大力分析，抽取可信的部分。

题外话：
张翠山自杀一场的真相，金庸还加进：真实的谎言
——殷素素真真实实有对少林和尚说的，其实毫无内容的谎言。
“我临死，都不说真话，好了吧！”
——人之将死，其言........不需要善，可以不善。

太琐碎描述，字太多，难消化
——再续.......

henry余

《雪山飞狐》众人口说历史 与《九阴真经》

凭记忆，说往事。凭记忆，写真经
《飞狐》里面众人回忆的一场，除了金庸向黑泽明致敬之外，又回应了 “郭靖强背，默写九阴真经”。
——由陈玄风刻在皮肤的九阴真经，变成周伯通口述的真经........（周伯通文化程度存疑，他只好武）
——另一个人吸收表面事实之后，经过时间的洗刷，再在脑袋掏出来的，是记忆残片（郭靖不求甚解的背诵，罗生门各人看见表面事实）
——这些残片，全部受个人经历、感情、是非观等等的污染：无可能客观，变成 “需要查证的信息片断”
九阴真经的传抄过程，在《飞狐》的 “众人口说历史”，金庸用另一个侧面，再次展现，深化描述。



竹简记事，三千年文化溃烂之源
竹简刻字苦难导致需要砍字精简，是华夏文化之癌的基因。
——葱白精简文字的传统，营养了这个癌症基因：继续精简。
——用背诵方法学习，凭记忆治学，终于养出癌肿瘤。
——这个肿瘤，被华东平原的过量粮食生产，营养起来肥肥白白，毫无困难。

滚动2000年成为民族稚弱、吸食文化精血的恶性肿瘤。
今天，我，还是希望尽量少子表达内容
我，还是希望看书更快速，于是飞跃、扫描书中的内容
——于是，阅读，就等于阉割作者的过程：只剩下 “自己喜欢的文字、内容”

自动把 “不喜欢的、厌恶的文字、情节” 过滤掉
——成为我们的记忆
然后，凭这些残缺不全的片断，到处发表 “意见、看法”，判定作者的想法。



喜欢看的，“我” 就美化复述
刚刚看了大学教授的 “金评”，就写了“乔峰把丐帮管理的井井有条”，来证明乔峰是英雄
——全书找不到这样的描述，连类似都没有

• 没有描述过乔峰如何把丐帮管理
• 丐帮如果是井井有条的话，也不一定是乔峰的管理，可能是白世镜或者其他长老
• 无论如何，金庸没有描述，他就是说谎
  

即使管理的井井有条，乔峰是个好管理人，也与乔峰是否英雄，没有关系
——词语定义混乱，逻辑推理混乱
这个是现代的大学教授，那，他的学生....???

（太痛苦，为了保护我的精神稳定，我自动忘记这个痛苦的思路）




终于癌肿瘤爆发：百年之灾
这些问题，本来就是因为华东平原能够滋养
因为滋养，所以存在

——只是，不能有外来打击
欧洋的沙漠牧羊文化一冲进来
.......终于会爆发厄劫难：就是金老《倚天屠龙记》特意堆砌的“百年”：
——百年厄劫难、百年太极真人、百年病猿。




《飞狐》的另一主题：用表面事实判断，错！！！
高潮戏、口口传诵的胡斐、苗人凤大战，胡斐以 ‘缺一刀’，结束全书，成为金庸武侠一大悬案：
——回应了李自成历史悬案外，顺带重复了书中大量情节：
——书中，大量因看表面所造成的悲剧

陶子安、田青文曹云奇之间的纠缠。
陶百岁等人对铁盒子的表面看法，
众人对宝树的观感
所有人对胡一刀出卖李闯而投敌的表面猜测
——毫不怀疑、毫不查证自己的猜测：必定要杀掉胡一刀。
胡苗两家世世代代互相仇杀，江湖腥风血雨延绵不绝。


苗人凤与他老婆南兰的关系，多少次因为苗人凤的 “不苟言笑” 的 “膺雄”形象，而出现误解、裂痕。
——田归农如何利用这个沟通屏障，得到南兰
——原因就是 “男烂”，大男人主义的烂自尊
居然成为年轻人争相模仿的“型男”标志，悲？

书中各人之间的关系，苗人凤与胡斐决斗，都是看表面无查证而行动。
——快意恩仇、豪爽侠气、义无反顾等等概念，挤出 “无需调查、行动解决”
等等等等，金老不怕蹩脚，不断制造 “因表面判断” 造成血案、悲剧。



第一高手，手控制脑
连苗人凤和胡一刀的决斗，都是：“并非必要动武，绝对可以谈判解决” 的问题
——两家明知杀戮无谓

但 “千万人吾往矣” ：放下脑袋，继续打斗。并被田归农利用，赫赫.......。
天下第一高手：手高于脑，手控制脑
伟大！！！
（勉强联想：当年的公鸡大地与番薯岛，是否进入这个巢臼？更被山姆大叔利用？）
（混蛋亨利，不打，谁看武侠！！！！）



用手鼓掌，脑袋故障
除了回应《倚天屠龙记》毫无查证、道听途说张三丰击杀宋青书外
——更多角度深化这种 “单看表面” 造成的悲剧。

这次，把悲剧放在主角胡斐（和胡一刀）身上：
——是否张三丰杀宋事件都是二线三线角色，无法引起读者反应，所以金庸用重手敲击读者脑的之举？
有人思考过：胡一刀和苗人凤，为何要打？？？
——“打的精彩，双手鼓掌（但脑袋故障）”




这些反常的情节，变成此书的极大缺陷（？）
——唯一解释：金老用蹩脚的 “误会情节”，警惕 “毋被表面误导，需要查证”

因为，以 “误会情节” 而推展故事，一般多用在趣剧，术语叫 “错摸”，是制造笑料的常用手法。金老 “伟大的” 用在悲剧类型，呵呵
——对的，金庸是在写笑料，用手控制脑的笑料，哈...哈.....呃.....



赚钱？宣扬主题？谁能知道
这些主题，都被 “膺雄” 的武打、浓烈的爱情（本能冲动）描述（包装）美丽的掩盖净尽，主题变成可有可无的隐晦：但大收旺场、一纸风行。

到底主题如此隐晦，为什么改书不令它更清晰？
不敢肯定：
——如果要传递这个信息，金老是失败。
所有读者的焦点，都不在 “苗人凤不调查而动杀机”，都在两个人精彩的膺雄决斗，读者都葱白打斗的 “侠气”。

——如果金老是赚钱，他绝对成功
膺雄、爱情和武打，是金老金笔永远换钱的必杀技
同时制造大量 “现代膺雄型象的型男”，延绵出郭襄一一代、数代的 “旧荫肿瘤”。



而他，被吹捧成文化深厚的作者：
——是他的错，还是读者 “喜欢用手、喜欢高手”？

喜欢高手，咋变成错？？！！？？！！
我不知道...

QQSF

顶新头像

henry余

全真与临抄膺的恩爱情仇——王重阳篇

上次集中写林朝英，忘记了续写王重阳（因为脑袋不够用）



此两者，同出而异名
王和林，象征中原文化的两大主流一分为二。
1. 正统农耕文化三教九流等等：绝无侥幸、步步累积，需要贡献一生的“武功”，包括后来得到的旧荫真经。

2. 令辟蹊径、处处单一针对正统文化的奇兵歪路：只为战胜正统。于是可以非常快速学习。
包括但不限于汉语创玄学和北极熊洪旗`共的中外玄学歪论。

两者：
——同样是江湖文明的升华、记录、明证
——都是在长城绝顶保护下，外加华东平原超量粮食、饱食终日的合理发展。
既是是合理发展，又是必然发展：终于，江湖 “败糜应亡”
（白眉鹰王因天争：这个天，包括但不限于 “皇和士大夫”......屁股在农工之上的 “人类”。）



长城保护，粮食过量，饱食无聊
这个发展所以定义为 “合理”，的的确确并非任何人的误导正导：
——无外敌而且脑满肠肥，腾空了大量无聊时间，士大夫各出奇谋制造理论，争取一皇的钱权。

皇和士大夫两者，都没有意欲证实任何理论。
两者都需要欺骗对方：皇要骗官和民的信任，官要误导皇的思路
——两者在此过程，各自谋取暴利：皇谋取延续享乐，即使政权可能败糜。士大夫则谋取一生俸禄，扬名天下，苟延浮生。


正统歪论，互相砥砺：高峰绝顶......又是高峰绝路！
是必然出现的正反两个面，互攻互学、各自出彩。
合理，也非说明它们是好的、合用的、准确的、有智慧的。合理，可以是没有智慧、无须智慧的自然发展。

王重阳和林朝英的遗传，之所以变成悲剧，在于后来的番邦进入。
——没有番邦的进入，这些 “伟大的、五千年中华文明”，还可以延续另一个五千年，继续败糜下去，盖江湖可以承受的起也。
平民令狐冲不是失学失血，但仍然自觉、自愿以血液供养虚名把玩（续命八丸）的老不死姑娘（们）吗？



一正一反：神雕底层最大动力
经历一切王重阳、林朝英、旧荫、欧洋种种，杨过终于与神雕合体
——神凋于海洋国度（东海与神雕结伴消失。）

这是《神雕》书中的最底层脉动。
王重阳：所有正统学问的代表，管理所有秩序
林朝英：所有非翰林的文化人（包括假宗教人士）的清谈歪论
——与猪脚杨过的碰撞，就是中西碰撞的激烈化学作用。杨过把所有这些都承受了，而且包括欧洋的风。




原版三教九流的正统
王与林的“故事、传说”，是根据金庸相关（只在《神雕》）转述的勾勒、毫无直击报道的情况下........的猜测。

全真是江湖固有的观念，也是正统皇朝的管理平台。
王重阳指挥反外族、攻城略地、建设，甚至闭户死人墓八年（因为自我中心的霸念：清末闭关）隐居、传授徒弟等等，概括历朝江湖正统的传承。
——所以，他自然是五绝之首，坐镇中原的皇统。
——这个正统，概念上可以目为管理中原的主流思潮，所以是儒家又不完全是儒家，儒释道易三教九流皆可，因为有皇帝爱道.......。

其实，所有皇，都并非书呆子专家、只是无知的富二代，而他们的老爹，只是抢江湖鹿鼎的一介武夫：只是，都化妆成为 “龙”。
而，为他们化妆的，当然是士大夫们。
——两者互骗互倚互砍互坑，于是成就我们伟大、旷古绝今、辉煌全球、独一无二的玄学！！！

注：
嘻嘻，说溜嘴了.......
另一个同样伟大的玄学绝峰，是同样农耕、全球最大平原的印度，呵呵呵呵。
两者，何其相似，同样伟大！！！
某日，印中两者，双剑合璧，以百分之五十人口、以白`粉`之无视眦睨地球，哈哈哈哈哈哈........



正宗厚重：一生精力
于是：
王重阳代表了皇权定调的：主要是儒家的正统人文、科技、社会、道德、传统、习俗等等文化等等。
全部都根基浑厚，严谨非常（古代标准、古代的要求）。
——书中，金老重复一句话：全真是玄门正宗。必须大量时间打根基
——旁白还说明了：学全真功夫难，古墓功夫学的快

通过杨过学习赵致敬事件，也说明了：背诵，不能学到全真武功（隐晦的呼应了郭靖背诵九阴的荒谬，同时说明竹简文学的困难）



抗拒九阴，应用九阴
金老安排：王重阳走进古墓盖棺而论：
——旧荫的九阴真经胜古墓派。

当时我没有展开这部分：为什么九阴胜古墓？
原来，古墓里面，都是图形，并非文字。所以，小龙女看 “玉女心经” 图形，需要大为踌躇、看图发呆。
玉女心经又可以是欲履新径，另辟蹊径之谓也。
——没有文字，能传承的就是表面形态（古墓武功完蛋）

有形无神、冰冷无情 的古墓武功
比起王重阳极力抗拒的旧荫道藏精华，古墓都不是好
——这是金老的态度：从北极熊拿来的寒玉床，不能与华夏旧荫道藏精华相比（可能是俄文创汉语：是为汉语疮）
——两者选一，王重阳还是选 “旧荫” 的九阴真经（嘻嘻，这个结论，无法衡量对错：中外玄学和华夏旧荫，两者造就厄劫难渡也）



全真不胜古墓？？？
这个没有证据（全部王重阳林朝英的都没有证据，乱发挥可也）
丘处机讲述的是：王重阳自定“无论咋比，我输给她就算了”，输赢咋能定论？

何况输掉古墓，因为英姐行骗使诈的“化石丹”，化实为虚的荒诞之“神功”。


相关文字相当隐晦，不足以明确延伸，我自己看：
——英姐代表的玄学和北极熊拿来寒玉的捷径武功、空头理论，还不如古代道藏之术。


空头理论者：凭空出世，从未验证..........英国码颗思发明的伟大理论，经 “无文化的北极熊”，用 “汉语疮” 作途径，传到江湖也。
——要证明这个猜想，需要认真研究马的理论和俄的理论，然后逐字考究在中原的翻译，缺一不行
我投降，我不会做。





反正，重阳哥、抄膺妹的前世今生，就是算不清的烂帐。


杨过思考再三，终于神也凋零..........
——既不回古墓之穴、也不留无情之谷，形神皆凋与神雕，带着假面，洋国驯兽、凑鬼去也。

郭家的事，无力挽.......
所以，倚天屠龙记的杨大姐，西面安泰归来弹其高调、萧刹低沉也。

henry余

在《倚天屠龙记》厄劫难渡的大高潮，谢逊，作为 “已经盲目的江湖之祖” 的象征，厄劫难到来，被陷进水深火热之中。

然后，耳听张无忌被厄劫难的表象表相迷惑：
——被留美生活领悟圣火令，以致过分自信
——信任 “拥有封建3000年伟大成功史” 的周芷若，妄图倚赖封建力量解脱解难

同时，被寿者厄劫难三僧强大黑索，无忌产生焦躁
终于，张无忌渐入魔道：开始迷惘前路，急于摆脱。

何物四相，鸠摩罗什？？？？
谢逊念出金刚经：无我相、无人相、无众生相、无寿者相

我曾写下我对四相的解读：不被自己的观念僵化，不被别人的声誉误导，不盲从任何出名机构单位的看法，不迷信前辈、历史的成就。（所有这些，全部需要具体审视成败、具体评价：金庸是伟大的作家。查良镛是个爱钱的生意人、过分忙碌的父亲、不能保护婚姻的丈夫、被抗拒和攻击的政客。）

因为，鸠摩罗什的翻译，含义模糊，极具误导性：我不敢相信但无法阅读梵文。

终于，昨天想到：根据梵文的英译本！！！
虽然无法知道英译的准确度，最少，我是多了一个角度来理解。

现在我知道，鸠摩罗什翻译有非常非常重大的缺陷，但我的理解也不能说是对........
全文先放进这里，以作范本。



无四相的梵文转英语
有关四相的英文翻译，我把英语在翻译成现代中文如下：

“(Because) if a Bodhisattva (still) clings to the false notion (laksana) of
an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.

假如菩萨仍然墨守虚假观念（false notion - laksana）的自尊心（ego），某人虚假的人物（a personality），虚假的存在现象（a being），或者虚假的生活经历（life），他不是真正菩萨。

简单说: 菩萨如僵化于虚假自尊、僵化于虚假外在个性、僵化于虚假的表面现象、僵化于虚假的生命，他不是菩萨。
（英语和梵文，都属印欧语系有机会字对字翻译，和中文语法相距较远，英文原意包含更深远的概念，一时难以透彻。更不是鸠摩罗什几个字可以涵盖）

（鸠摩罗什翻译：若菩萨有我相、人相、众生相、寿者相，即非菩萨。）
可以看出，鸠摩罗什的翻译，离开英语甚远，竟然连概念都不一样。
离开梵文多远？
哪一个可信？
（请各位自选）

TheDiamond Perfection of Wisdom Såtra

(T235.8.748c-752c)

Translatedinto Chinese by Kumàrajãva

Translatedinto English by Charles Patton

1.

Thus have I heard. One time the Buddha wasstaying at the Anàthapiõóada retreat

in theJeta Grove near øràvastã, with a great congregation of 1,250 monks (bhikùu). At

meantime,the World Honored One put on his robes and took his alms bowl into the great

city of øràvastã to beg for alms. In the midst of that city, he begged successivelyand

then returned to his personal dwelling toeat his meal. Having put away his robes and

bowl,he washed his feet, prepared his seat, and sat.

2.

Atthat time, the venerable Subhåti was amidst the great congregation. He thenrose

from his seat, adjusted his robes, andkneeled his right knee to the ground. With his

palmsjoined together respectfully, he addressed the Buddha, saying,"Extraordinary,

WorldHonored One, is the Tathàgata’s skillful mindfulness of the bodhisattvas and his

skillfulentrustment to the bodhisattvas. World Honored One, in what should good sons

file:///C:\Users\henry\AppData\Local\Temp\msohtml1\01\clip_image004.gifand good daughters engendering thesupremely unexcelled bodhicitta1 dwell? How

shouldthey subdue their minds?"

TheBuddha replied, "Excellent, excellent! Subhåti, as you have said, theTathàgata

is skillfully mindful of the bodhisattvas, and skillful is his entrustment to the bodhisattvas.

If younow listen closely, I shall explain for you in what good sons and gooddaughters

engendering the supremely unexcelled bodhicittashould thus abide,and how thus they

shouldsubdue their minds."

"Yes,World Honored One. Gladly, I shall listen."

3.

TheBuddha addressed Subhåti, saying佛告诉须菩提, "Bodhisattva-mahàsattvas should thus

subduetheir minds菩萨应该克服内心: 'Where there is every single sort of sentient being; whether eggborn,womb-born,water-born, or born of transformation; whether having form or

formless任何方式诞生的众生; whether having thought or no thought; whether neither having thought norno thought有意识或无意识，有思维或无思维; I will cause all to enter the non-residual Nirvàõa,liberating them我都竭尽所能以无迹涅磐之力释放他们的能力成为菩萨。. Thus liberating the measureless, countless, andboundless sentient beings这个释放不可量不可数不可囿感知能力的个体, in reality there are no sentient beingsattaining that liberation但实际上并无任何有感众生曾经达到此境界。.' And why为何如此? Subhåti, if a bodhisattvahas the image of aself, the image of a person, the image of beings, or the image of a soul; thenheis not a bodhisattva2.因为，任何人固守于自我的形象、固守于某人的形象，固守于某集体的形象，固守于神灵（soul）的形象，则不能成为菩萨。

（形象：外在、表面的感觉和认知。）

1 The full Sanskrit term is anuttara-samyak-sa§bodhicitta. Anuttara-samyak-sa§bodhiwasusually

transliterated by translators of Buddhist texts when rendering it intoChinese, even though the term

could have been easily translated. In the interest of making the term lesscumbersome and more

comprehensible, I am translating anuttara-samyak-sa§('supremelyunexcelled') and leaving bodhi

and bodhicitta untranslated.

2 The Chinese reads hsiang, which means "appearance, mark, characteristic, sign". Thecharacter

usually refers to the external environment, but Kumàrajãva here uses it ina way that seems to refer

to mental images or notions. The later translations of the Såtra usedifferent characters that are

Diamond Perfection ofWisdom Såtra 3

4.

"Furthermore,Subhåti, a bodhisattva in the Dharma should not dwell in the practice

ofcharity (dàna)3. I.e., he does not dwell in the forms of charity; does not dwell in the

sounds,odors, tastes, tactile sensations, or ideas of charity. Subhåti, a bodhisattva

shouldthus be charitable, not dwelling in such images. And why? If a bodhisattvadoes

notdwell in the images of charity, his blessed virtue is incalculable.

"Subhåti,what do you think? To the East, the space can be calculated, no?"

"No,World Honored One."

"Subhåti,to the South, West, North, the four directions between, the Zenith and

Nadir,the space can be calculated, no?"

"No,World Honored One."

"Subhåti,the blessed virtue of a bodhisattva who does not dwell in the images of

charityis also so. It cannot be calculated. Subhåti, bodhisattvas should only dwell

accordingto this teaching."

5.

"Subhåti,what do you think? One can see the Tathàgata by his bodily signs4, no?"

"No,World Honored One. One cannot see the Tathàgata by his bodily signs. And

why isthat? The Tathàgata has explained that the bodily signs are not bodilysigns."

TheBuddha addressed Subhåti, saying, "The signs ordinary people possess are

signsthat are all empty and mistaken. If one sees that these signs are not signs,then

onesees the Tathàgata."5

6.

Subhåtisaid to the Buddha, "World Honored One, isn't it doubtful that there are

sentientbeings who will hear thus the words spoken in this discourse and become

genuinelyfaithful?"

TheBuddha addressed Subhåti, saying, "Do not say this. In the final fivehundred

yearera after the Tathàgata’s death6, those who uphold the precepts and cultivate the

blessedwill be able to give rise to the faithful mind from these passages because they

more appropriate for internal images, notions, and views. I've translated hsiang as "image" in this

context, but the reader should understand that it is a mental image ornotion.

3 Charity is one of the six pàramitàs, or perfections, that are cultivated by the bodhisattvas.

4 I.e., the thirty-two marks of a Buddha.

5 This is one of the more meaningful passages of thisSåtra, though it is not obvious. The unspoken

reference here is to the essential body (dharmakàya) of the Buddha, which is thebody devoid of

characteristics that resides in ultimate reality. This passage, then, ispushing the reader towards

seeing what lies beneath sensory appearances and images, rather than thesurface of things.

6 In expressing the impermanenceof the practice of the Dharma in the world, the Buddha described

in other scriptures how it would progressively become superficial as theoriginal intent of his

teachings was forgotten. He broke the period of the Dharma's decay intofive hundred year

periods, the practice becoming more corrupted as time wore on. Once theDharma had completely

disappeared there would be a long period without it, and then a new Buddhawould appear in the

world to reestablish it.

Diamond Perfection of Wisdom Såtra 4

aretrue. It should be known that these people would not have been with one Buddha,

twoBuddhas, three, four, or five Buddhas and sown the good roots. They will have

sownthe good roots with a measureless hundreds of thousands of Buddhas.7 Hearing

thesepassages, even for a single recitation, they shall give rise to a pure faith.Subhåti,

theTathàgata fully knows and fully sees that these sentient beings will attainthus such

measurelessblessed virtue. And why? These sentient beings will not return to the

imagesof a self, images of a person, images of sentient beings, or images of a soul.

Theywould have no images of the Dharma and also no images of the non-Dharma. And

why?If these sentient beings' minds were to grasp such images, they would become

attachedto a self, a person, sentient beings, and a soul. If they were to grasp the

imagesof the Dharma, they would become attached to a self, a person, sentient beings,

and asoul. And why? If they were to grasp the images of the non-Dharma, they would

becomeattached to a self, a person, sentient beings, and a soul. This is why oneshould

notgrasp the Dharma and why one should not grasp the non-Dharma. It is because of

thismeaning that the Tathàgata always says, 'You monks! Know that my spoken

Dharmais like the bamboo raft. The Dharma that is honored must be relinquished. How

muchmore so is it with what is not the Dharma?'

7.

"Subhåti,what do you think? The Tathàgata has attained the supremely unexcelled

bodhi, no? The Tathàgata has a teaching of the Dharma,no?"

Subhåtireplied, "As I have understood the meaning of the Buddha's discourse,there

is nocertain Dharma called 'the supremely unexcelled bodhi'. Also, there is no certain

Dharmathat the Tathàgata can expound. And why? The Dharmas expounded by the

Tathàgataare intangible and inexpressible. They are neither Dharmas nor non-

Dharmas.And why is that? All of the Sages make discriminations from the

unconditionedDharma."8

8.

"Subhåti,what do you think? If a person filled the trichiliocosm9 with the seven

treasures10 for the purpose of charity, this person'sblessed virtue would become

plentiful,no?"

7 I.e., over the course of numerous past livesas bodhisattvas.

8 This is another important passage. Theunconditioned Dharma is Nirvàõa. Thus, this passage is

saying that the particular spoken doctrines expounded by the Buddhas arenot absolutes, but

relative expressions discriminated out of the unconditioned. Theunconditioned is their source and

they point those who hear them back towards the unconditioned, if followedproperly.

9 A 'trichiliocosm' is a termcoined to translate trisahasra-mahàsahasra-lokadhàtu, which is a world

system consisting of a billion worlds. This is arrived at through acomplex of nested small,

medium, and large world-systems. I.e., a thousand worlds make a smallchiliocosm, a thousand

small chiliocosms make a medium chiliocosm, and a thousand mediumchiliocosms make a large

chiliocosm. Thus, a large chiliocosm is 10003 worlds. This is called a'trichiliocosm' to remind us

of the nested chiliocosms.

10 The seven treasures are: gold, silver, lapislazuli, crystal, agate, rubies, and carnelian.

Diamond Perfection ofWisdom Såtra 5

Subhåtireplied, "Very plentiful, World Honored One. And why? This blessed virtue

thenwould not be of a blessed nature. This is why the Tathàgata has said that his

blessedvirtue would be plentiful."

"If,again, there is a person who receives and upholds just four lines of verse thatis

inthis Såtra and explains it to another person, that person's blessedness would

overcomethe other's. And why? Subhåti, the Dharmas of all the Buddhas who have

reachedthe Buddhas' supremely unexcelled bodhi are produced from this Såtra.

Subhåti,that is, those Buddhas' Dharmas, then, are not the Buddha's Dharma.

9.

"Subhåti,what do you think? The stream entrant (÷rota-àpanna) is able to think, 'I

haveattained the stream entrant's reward', no?"

Subhåtireplied, "No, World Honored One. And why? 'Stream entrant' is the name

forentering the stream and for entering nowhere else: not entering forms, sounds,odors,

tastes,tactile sensations, or ideas. This is called a 'stream entrant'."

"Subhåti,what do you think? The Once-returner (sakçdàgàmin) is able to think, 'I

haveattained the Once-returner's reward', no?"

Subhåtireplied, "No, World Honored One. And why? 'Once-returner' is the name

forone more arrival and really is without future arrival11. This is called a 'Once-returner'."

"Subhåti,what do you think? The Non-returner (anàgàmin) is able to think, 'I have

attainedthe Non-returner's reward', no?"

Subhåtireplied, "No, World Honored One. And why? 'Non-returner' is the name for

nofurther arrival, and really has no non-arrival. This is why he is called'Non-returner'."

"Subhåti,what do you think? The Worthy (arhat) is able to think, 'I have attained the

Worthy'senlightenment', no?"

Subhåtireplied, "No, World Honored One. And why? Really, there is nothing called

a'Worthy'.12

"WorldHonored One, if a Worthy were to think, 'I have attained the Worthy's

enlightenment',then it would be because of attachment to a self, a person, sentient

beings,and a soul. World Honored One, the Buddha has said that I have attained the

samàdhi of non-dispute that among others is the best. It is thebest because I am free of

thedesire to be a Worthy. I do not think, 'I am free of the desire to be aWorthy'. World

HonoredOne, if I were to think, 'I have attained the Worthy's enlightenment', then the

WorldHonored One would not have said that Subhåti is a happy woodland practitioner13,

becauseSubhåti really practices nowhere. And so he is called 'Subhåti, the happy

woodlandpractitioner'."

10.

TheBuddha addressed Subhåti, saying, "What do you think? When the Tathàgata

11 I.e., one more arrival in Sa§sàra.

12 These are the four levels of spiritualattainment found in the early Buddhist Såtras, such as

those of the modern Theravàda canon.

13 'Happy woodland practitioner' is another name for anascetic, as asceticism often involves taking

up residences in the wilderness away from cities and people for extendedmeditation retreats.

Diamond Perfection ofWisdom Såtra 6

wasformerly staying with the Buddha Dãpa§kara14, he had attained the Dharma that

thatBuddha possessed, no?"

"No,World Honored One. When the Tathàgata was staying with the Buddha

Dãpa§kara,really he did not attain that Dharma."

"Subhåti,what do you think? The bodhisattvas adorn the Buddha lands, no?"15

"No,World Honored One. And why? The adorning of the Buddha lands is not an

adornment.It is called an 'adornment'."

"Thisis why, Subhåti, the bodhisattva-mahàsattva should thus give rise to the pure

mind.He should not dwell in forms when giving rise to that mind; nor should he dwellin

sounds,odors, tastes, tactile sensations, or ideas when giving rise to that mind. They

shoulddwell in no abode when giving rise to that mind.

"Subhåti,it is just like a person whose body is like Mount Sumeru.What do you

think?This body would be great, no?"

Subhåtireplied, "Very great, World Honored One. And why? The Buddha has said

thatit is not a body that is called a great body."

11.

"Subhåti,suppose there were Ganges rivers equal innumbers to that of all the

sandsin the Ganges river. What do you think? Thesands of all those Ganges Rivers

wouldbe many, no?"

"Verymany, World Honored One. Merely all of those Ganges Rivers would be so

manyas to be countless. How much more so would be their sands?"

"Subhåti,I now will truthfully tell you, if there were good sons and good daughters,

whothemselves number like the sands of those Ganges Rivers and who filled the

trichiliocosmwith the seven treasures for the purpose of charity, they would attain many

merits,no?"

Subhåtireplied, "Very many, World Honored One."

TheBuddha addressed Subhåti, "If a good son or good daughter receive anduphold

justfour lines of verse from within this Sutra and for explain it another person,their

blessedvirtue would surpass the blessed virtue of the others'.

12.

"Furthermore,Subhåti, where what is said in this Såtra is followed, even if it is just

fourlines of verse, it should be known that the gods, men, or asuras in all the worlds,

shouldgive offerings of support to that place as though it were a Buddhist pagoda or

temple.How much more so if there is someone who is able to receive, keep, read, and

reciteit in its entirety? Subhåti, it should be known that this person consummate the

14 Gautama's encounter with the BuddhaDãpa§kara, who gave him prediction of his future birth as

a Buddha, is one of the major milestones found in the Jataka literaturethat purports to present

stories from selected past lives of the Buddha as a bodhisattva. This literature actually predated

the Mahàyàna movement and was the inspiration for the bodhisattva vehicle.

15 I.e., the bodhisattvas purify the Buddha land withtheir pure deeds that benefit sentient beings

and improve the environment in general.

Diamond Perfection ofWisdom Såtra 7

supreme,best, most extraordinary Dharma. If this Såtra resides in his abode, then it

wouldbe as though the Buddha were present there, if it is honored by thedisciples."

13.

Atthat time, Subhåti said to the Buddha, "World Honored One, what shall bethe

nameof this Såtra? How are we to transmit and uphold it?"

TheBuddha addressed Subhåti, "This Såtra's name is the Diamond[Cutting]

Perfection of Wisdom16. With the words of this title, you shouldtransmit and uphold it.

Andwhy is that? Subhåti, the Buddha says that it is the perfection of wisdom

(praj¤àpàramità), so it is not the perfection of wisdom.

"Subhåti,what do you think? The Tathàgata has an exposition of the Dharma, no?"

Subhåtisaid to the Buddha, "World Honored One, the Tathàgata has noexposition."

"Subhåti,what do you think? The atoms of the trichiliocosm are many, no?"

Subhåtireplied, "Very many, World Honored One."

"Subhåti,the Tathàgata has said that atoms are not atoms. They are called 'atoms'.

TheTathàgata has explained that the worlds are not worlds. They are called'worlds'.

Subhåti,what do you think? One can see the Tathàgata by the thirty-two signs, no?"

"No,World Honored One. One cannot see of the Tathàgata by the thirty-two signs.

Andwhy? The Tathàgata has explained that the thirty-two signs are not signs. Theyare

calledthe 'thirty-two signs'."

"Subhåti,suppose there are good sons and good daughters that give charity and

whoselives are equal to the sands of the Ganges River. And suppose againthere is a

personwho receives and keeps four lines of verse from within this Såtra and explainsit

foranother person. His merit would be much more."

14.

At thattime Subhåti, having heard this Såtra expounded, deeply understood its

meaningsuddenly. He wept and lamented, and then addressed the Buddha, saying, "It

isextraordinary, World Honored One, that the Buddha expounds such a profoundSåtra

asthis. Since the time I have had the wisdom-eye, I have never before heard sucha

Såtra.World Honored One, if again there is a person who hears this Såtra with afaithful

mindthat is pure, then in them will arise the sign of the real. It should be knownthat this

personwill have consummated the best, most extraordinary virtue. World Honored One,

thissign of the real then is the a non-sign. This is why the Tathàgata has saidthat it is

calledthe 'sign of the real'. World Honored One, thus having heard this Såtra and

faithfullyunderstood it, receiving and upholding it is no longer difficult for me. If the

sentientbeings who come into the world in the last five hundred year era hear thisSåtra

withfaithful understanding, receive and uphold it, they then would be made most

extraordinary.And why? These people would not have the images of a self, images of a

person,images of sentient beings, or images of a soul. And why is that? The images of

theself then are non-signs. The images of a person, images of sentient beings, and

16 Kumàrajãva translated the title 'Vajracchedikà-praj¤àpàramità Såtra' as simply 'Vajrapraj¤

àpàramità Såtra'. I have adjusted his renderingfor accuracy.

Diamond Perfection ofWisdom Såtra 8

imagesof a soul then are non-signs. And why? Being free of all images therefore is

whatis called a Buddha."

TheBuddha addressed Subhåti, saying, "So it is, so it is. If again there is aperson

whohears this Såtra, and is not astonished, not alarmed, and not fearful; itshould be

knownthat this person would be most extraordinary. And why? Subhåti, the

Tathàgata'sexposition of the first perfection is not the first perfection17. It is called the

firstperfection. Subhåti, the perfection of tolerance (kùànti-pàramità), that Tathàgata has

explained,is not the perfection of tolerance. And why? Subhåti, I had formerly had my

bodycut to pieces by King Kaliïga and at that time was without the images of aself,

withoutthe images of a person, without the images of sentient beings, and without the

imagesof a soul. And why? in that former time I had been cut apart limb from limb. IfI

hadhad the images of a self, images of a person, images of sentient beings, andthe

imagesof a soul, I would have become angry and indignant.

"Furthermore,Subhåti, I recall that in the past five hundred incarnations I had been

anascetic practicing tolerance. In that incarnation, I was without the image of aself,

withoutthe image of a person, without the image of sentient beings, and without the

imageof a soul. This is why, Subhåti, the bodhisattva should be free of all images when

engenderingthe supremely unexcelled bodhicitta. He should not dwell in forms when

givingrise to that mind. He should not dwell in sounds, odors, tastes, tactilesensations,

orideas when giving rise to that mind. He should dwell nowhere when giving riseto that

mind.If in that mind he has an abode, then it would be the non-abode. This is whythe

Buddhahas said that the bodhisattva's mind should not dwell in the forms of charity.

Subhåti,the bodhisattva who bestows blessings on all the sentient beings shouldthus be

charitable.The Tathàgata has said that all images then are the non-images. Further, he

hassaid that all sentient beings, therefore, are not sentient beings. Subhåti, the

Tathàgataspeaks truly, really, thus, not with trickery, and no with contradiction.Subhåti,

theDharma that the Tathàgata has attained is neither true nor false. Subhåti, if a

bodhisattva's mind dwells in the Dharma while practicing charity, itwould be like a

personentering darkness and who sees nothing. If a bodhisattva's mind does not dwell

in theDharma while practicing charity, it would be like a person who has eyes to seethe

sunlightthat illuminates all the various forms. Subhåti, in the future era there willbe

goodsons and good daughters able to receive, uphold, read, and recite what is inthis

Såtra.For the Tathàgata fully knows and fully sees these people with the Buddha's

wisdom.I can say that they all shall attain the consummation of that measureless and

boundlessvirtue.

15.

"Subhåti,suppose there are good sons and good daughters who, in the morning, in

numbersequaling that of the sands of the Ganges, givethemselves in charity; who, in

theafternoon, in numbers equaling that of the sands of the Ganges,give themselves in

charity;who, in the evening, in numbers equaling that of the sands of the Ganges, give

themselvesin charity; and thus for measureless billions of aeons (kalpas) give

themselvesin charity. Suppose, again, that there is a person who hears this Såtra with

afaithful mind that is not contrary, his blessedness would overcome theirs. Howmuch

moreso would it be if he copies, receives, upholds, reads, and recites it, and then

17 The first perfection is that of charity.

Diamond Perfection ofWisdom Såtra 9

explainsit for another person? Subhåti, essentially speaking, this Såtra has a meaning

thatis inconceivable, inexpressible, and boundless in virtue. The Tathàgataexpounds it

for thoseof setting forth the great vehicle and expounds it for those setting forth the

supremevehicle. If there is a person who is able to receive, uphold, read, and recitethis

Såtraand widely explain it to another person, the Tathàgata fully knows and fullysees

thatsuch a person will attain the consummation of an unfathomable, inexpressible,

boundless,and inconceivable virtue. Thus such a person therefore carries on the

Tathàgata’s supremely unexcelled bodhi. And why? Subhåti, if there issatisfaction

foundin the lesser Dharma, that is an attachment to the image of a self, the imageof a

person,the image of sentient beings, and the image of a soul. Therefore, there couldnot

be theability to receive, uphold, recite, or explain it for another person what is inthis

Såtra.Subhåti, wherever it resides, in whatever place, if therein is this Såtra, thegods,

humans,and asuras of all of the worlds should give offerings there. It should be known

thatthis place then is a pagoda. All should pay respect to it by circumambulatingand

scatteringflowers and incense around it.

16.

"Furthermore,Subhåti, if good sons and good daughters who receive, uphold, read,

andrecite this Såtra should be slighted or insulted, they would have committedevil

deedsin prior lives and as a result fallen into that unpleasant path. Because ofthat, they

areslighted and insulted in the present life by others. When the prior life's evildeeds

thenhave been extirpated, they shall attain the supremely unexcelled bodhi. Subhåti, I

recallthat in the past, a measureless asaïkhya aeons ago, before I was with the Buddha

Dãpa§kara,I had met eighty-four quintillions of Buddhas, had given offerings to all of

them,and had received their work without needless error. Suppose, again, there is

someonein the later superficial era who is able to receive, uphold, read, and recitethis

Såtra,and attain the merit of it. The merit of my giving offerings to all of thoseBuddhas

wouldnot compare to a hundredth of his merit. Even a trillionth of the his meritcould not

compareto it. Subhåti, if I were to fully enunciate the extent of the merit attainedby that

goodson or good daughter in the later superficial era who shall receive, uphold,read,

andrecite this Såtra, some of the people's minds in this audience would beconfounded,

becomedoubtful, and not believe it. Subhåti, it should be known that this Såtra's

meaningis inconceivable. The fruit of its reward is also inconceivable.

17.

Atthat time, Subhåti said to the Buddha, "World Honored One, in what shouldgood

sonsand good daughters dwell when engendering the supremely unexcelled bodhicitta?

Howshould they subdue their minds?"18

TheBuddha addressed Subhåti, saying, "Goods sons and good daughters

engenderingthe supremely unexcelled bodhicitta will give rise to this thought, 'I shall

liberateall sentient beings. Having liberated all of the sentient beings, there arereally no

18 At this point, the Såtra repeats the topicsfound in section 2, etc. According to Conze, large

sections of the Sanskrit version of the Såtra is verbatim repetition ofearlier sections. Kumàrajãva

seems to have dealt with this by glossing the repetitious material so thatthe latter sections would

be more interesting to the Chinese reader.

Diamond Perfection ofWisdom Såtra 10

sentientbeings who are liberated.' And why? Subhåti, if a bodhisattva has the image of

aself, the image of a person, the image of sentient beings, or the image of asoul, then

he isnot a bodhisattva. And why is that? Subhåti, really there is no one whohas the

supremelyunexcelled bodhicitta. Subhåti, what do you think? When the Tathàgata was

withthe Buddha Dãpa§kara, he possessed the Dharma and could attain the supremely

unexcelledbodhi, no?"

"No,World Honored One. As I have understood the meaning of the Buddha's

discourse,when the Buddha was with the Buddha Dãpa§kara he did not possess the

Dharmathat could attain the supremely unexcelled bodhi."

TheBuddha replied, "So it is, so it is. Subhåti, really there is no existentDharma

thatthe Tathàgata has attained in the supremely unexcelled bodhi. Subhåti, if there were

aDharma that the Tathàgata has attained in the supremely unexcelled bodhi, the Buddha

Dãpa§kara,then, would not have given me prediction, saying, 'You shall appear in a

futurelife as a Buddha named øàkyamuni.' Since in reality there is no existent Dharma

in theattainment of supremely unexcelled bodhi, the Buddha Dãpa§kara bestowed onto

meprediction, saying, 'You shall appear in a future life as a Buddha namedøàkyamuni.'

Andwhy? 'Tathàgata' then is the thusness of things.19 Suppose there is a person who

saysthe Tathàgata has attained the supremely unexcelled bodhi. Subhåti, really there is

noDharma in the Buddha's attainment of the supremely unexcelled bodhi. Subhåti, in

theTathàgata’s attainment of the supremely unexcelled bodhi there is no truth or

falsehood.This is why the Tathàgata says that all of the Dharmas are the Buddha's

Dharma.Subhåti, that which is called 'all of the Dharmas,' then, is not all of the

Dharmas.This is why it is called 'all of the Dharmas.' Subhåti, for example, take the

personwhose body is huge."

Subhåtireplied, "World Honored One, the Tathàgata has said that the person who

has abody which is huge, then, does not have a great body. It is called a greatbody."

"Subhåti,the bodhisattva is also so. If one should say, 'I shall liberate the

measurelesssentient beings' then he is not called a bodhisattva. And why? Subhåti,

reallythere is nothing thing is called is 'bodhisattva'. This is why the Buddha has said

thatall things are devoid of self, devoid of person, devoid of sentient beings, anddevoid

of asoul. Subhåti, if a bodhisattva were to say, 'I shall adorn the Buddhaland'; he is not

to becalled a bodhisattva. And why? The Tathàgata has said that the adornment ofthe

Buddhaland, then, not an adornment. It is called 'adornment'. Subhåti, if a bodhisattva

penetratesinto the selflessness of things, the Tathàgata has said that he is genuinely

calleda bodhisattva."

18.

"Subhåti,what do you think? The Tathàgata possesses the flesh eye, no?"

"Soit is, World Honored One. The Tathàgata possesses the flesh eye."

"Subhåti,what do you think? The Tathàgata possesses the heavenly eye, no?"

"Soit is, World Honored One. The Tathàgata possesses the heavenly eye."

"Subhåti,what do you think? The Tathàgata possesses the wisdom eye, no?"

"Soit is, World Honored One. The Tathàgata possesses the wisdom eye."

19 Kumàrajãva's Chinese is not clear here.Hsuan-tsang's translation reads, "The term 'Tathàgata'

then is the expression of the real, absolute, and superior." (T220.7.983c)

Bodhiruci's translation reads, "The term 'Tathàgata' then is the realand absolute." (T236.8.755b)

Diamond Perfection ofWisdom Såtra 11

"Subhåti,what do you think? The Tathàgata possesses the Dharma eye, no?"

"Soit is, World Honored One. The Tathàgata possesses the Dharma eye."

"Subhåti,what do you think? The Tathàgata possesses the Buddha eye, no?"

"Soit is, World Honored One. The Tathàgata possesses the Buddha eye."

"Subhåti,what do you think? Regarding the sands possessed by the Ganges River,

theBuddha has spoken of these sands, no?"

"Soit is, World Honored One. The Tathàgata has spoken of these sands."

"Subhåti,what do you think? As there are sands in a single Ganges River,suppose

thereare Ganges Rivers equal in number to those sands, and that there are Buddha

worldsnumbering like those sands in each of those rivers. These worlds would be

many,no?"

"Verymany, World Honored One."

TheBuddha addressed Subhåti, saying, "In those lands there are sentientbeings

possessingvarious kinds of minds, which the Tathàgata fully knows. And why? The

Tathàgatahas said that minds are not minds, and so are called 'minds'. And why is

that?Subhåti, the past mind is unobtainable, the present mind is unobtainable, andthe

futuremind is unobtainable."

19.

"Subhåti,what do you think? Suppose there is a person who filled the trichiliocosm

withthe seven treasures for the purpose of charity. This person, with these causesand

conditions,would obtain many merits, no?"

"Soit is, World Honored One. This person, with these causes and conditions, would

obtainvery many merits."

"Subhåti,if that blessed deed were real, the Tathàgata would not have said that this

personwould obtain many merits. Since the blessed deed is non-existent, the Tathàgata

saysthat the person would obtain many merits."

20.

"Subhåti,what do you think? The Buddha can be seen by the perfect form of his

body,no?"

"No,World Honored One. The Tathàgata should not be seen by the perfect form of

hisbody. And why? The Tathàgata has said that the perfect form of his body is nota

perfectform of body. It is called a perfect form of body."

"Subhåti,what do you think? The Tathàgata can be seen by the perfect signs, no?"

"No,World Honored One. The Tathàgata should not be seen by the perfect signs.

Andwhy? The Tathàgata has said that the signs' perfection is not perfect. It iscalled

thesigns' perfection."

21.

"Subhåti,do not say that the Tathàgata composes this thought, 'I shall have an

expositionof the Dharma.' Do not compose that thought. And why? If a person says

thatthe Tathàgata has an exposition of the Dharma, then they have slandered the

Buddhabecause they are unable to understand the reason for my speaking. Subhåti,

Diamond Perfection of Wisdom Såtra 12

thespoken Dharma lacks a Dharma which can be spoken. It is called a spoken

Dharma."

Atthat time, the Venerable Subhåti said to the Buddha, "World Honored One,isn't it

doubtfulthat there will be sentient beings in future eras yet to come who will giverise to

thefaithful mind upon hearing of this Dharma?"

TheBuddha replied, "Subhåti, they are not sentient beings, nor are they notsentient

beings.And why? Subhåti, the 'sentient being' of a sentient being, the Tathàgata has

said,is not a sentient being. It is called a sentient being."

22.

Subhåtisaid to the Buddha, "World Honored One, the Buddha's attainment of the

supremelyunexcelled bodhi is the attainment of nothing?"

TheBuddha replied, "So it is, so it is. Subhåti, in my supremely unexcelled bodhi,

thereis not the slightest thing that can be attained. This is called the supremely

unexcelledbodhi."

23.

"Furthermore,Subhåti, the Dharma is equanimous, lacking high or low. This is

calledthe supremely unexcelled bodhi. By having no self, having no person, having no

sentientbeings, and having no soul, and cultivating of all the good things, therefore,

attainsthe supremely unexcelled bodhi. Subhåti, the words 'good things', the Tathàgata

hassaid, are not good things. They are called good things.

24.

"Subhåti,suppose that a person has accumulated mounds like the Mount Sumerus

of thetrichiliocosm of the seven treasures of such size and numbers as those Mount

Sumerusfor the purpose of charity. If a person receives, upholds, reads, and recites

justfour lines of verse in this Perfection of Wisdom Såtra, and explains it foranother

person,the former's merit would not compare to a hundredth of his own. A trillionthpart

of hisown, even, would be not be comparable to it.

25.

"Subhåti,what do you think? Would you say that the Tathàgata has this thought, 'I

shallsave the sentient beings'? Subhåti, he does not have that thought. And why?

Really,there are no sentient beings for the Tathàgata to save. If there were sentient

beingsfor the Tathàgata to save, the Tathàgata then would have a self, a person,

sentientbeings, and a soul. Subhåti, the Tathàgata has said that having a self then isnot

havinga self. Yet, ordinary men take themselves as having a self.20 Subhåti, the

Tathàgatahas explained that ordinary men, then, are not mortal men. They are called

'ordinarymen'."

20 Hsuan-tsang: "Yet, deluded men [see]different beings and are compelled to have this

attachment [to a self]." (T220.7.756a)

Diamond Perfection ofWisdom Såtra 13

26.

"Subhåti,what do you think? One can examine the Tathàgata by the thirty-two

marks,no?"

Subhåtireplied, "So it is, so it is. One examines the Tathàgata by the thirty-two

marks."

TheBuddha said, "Subhåti, if one examines the Tathàgata by the thirty-twomarks,

then awheel-turning noble king is this Tathàgata."21

Subhåtisaid to the Buddha, "World Honored One, as I understand the meaning of

theBuddha's discourse, the Tathàgata should not be examined by the thirty-twosigns."

Atthat time, the World Honored One proclaimed this verse (gàthà),

"Ifby form one looks for the Tathàgata

Or bythe sound of the voice seeks me,

Thisperson walks the wrong path

And isunable to see the Tathàgata.

27.

"Subhåti,suppose you were to compose this thought, 'It is not by the perfect signs

thatthe Tathàgata has attained the supremely unexcelled bodhi'. Subhåti, do not

composethat thought, 'It is not by the perfect signs that the Tathàgata has attainedthe

supremelyunexcelled bodhi'. Subhåti, suppose you were to compose this thought,

'Engenderingthe supremely unexcelled bodhicitta is said to be the Dharma of cessation'.

Do notform that thought. And why? Engendering the supremely unexcelled bodhicitta

cannotbe said to be the Dharma of cessation.

28.

"Subhåti,suppose a bodhisattva filled worlds numbering like the sands of the

Ganges River with the seven treasures for the purposeof charity. Suppose, again, there

is aperson who knows every thing is selfless and so attains the complete toleranceof

them.This bodhisattva would overcome the former bodhisattva's attainment of virtue.

Subhåti,it is because bodhisattvas do not receive blessed virtue."

Subhåtiaddressed the Buddha, saying, "World Honored One, how is it bodhisattvas

do notreceive blessed virtue?"

"Subhåti,the bodhisattva's performance of blessed deeds should not be subject to

cravingor attachment. This is why I say they do not receive blessed virtue.

29.

"Subhåti,if there is a person who says the Tathàgata comes, goes, sits, or lies

down.This person does not understand the meaning of my discourse. And why? A

'Tathàgata'is without a place from whence to come and also is without a place to which

to go.That is why he is called a Tathàgata."

21 I.e., the physical body of the Tathàgata.

Diamond Perfection ofWisdom Såtra 14

30.

"Subhåti,suppose a good son or good daughter were to grind a trichiliocosm to

atoms.What do you think? These atoms would be many, no?"

"Verymany, World Honored One. And why? If these atoms were really existent,

theBuddha then would not say the atoms are myriad. And why is that? The Buddha

hassaid the atoms then are not atoms. These are called atoms. World Honored One,

theTathàgata has said that the trichiliocosm of worlds then is not worlds. Theseare

calledworlds. And why? If the worlds were really existent, then these would appear as

asingle entity. The Tathàgata has said that the appearance of a single entity isnot the

appearanceof a single entity. This is called a single entity."22

"Subhåti,the appearance of a single entity, then, is inexpressible.23 Only ordinary

mencrave and are attached to their own doings.

31.

"Subhåti,suppose someone says the Buddha has spoken of a view of self, a view

of aperson, the view of sentient beings, or the view of a soul. Subhåti, what doyou

think?This person understands the meaning of my discourse, no?"

"No,World Honored One. This person would not understand the meaning of the

Tathàgata’s discourse. And why? The World HonoredOne has said the view of a self,

theview of a person, the view of sentient beings, and the view of a soul; then,are not the

viewsof a self, view of a person, view of sentient beings, and the view of a soul.These

arecalled the view of a self, the view of a person, the view of sentient beings,and the

viewof a soul."

"Subhåti,in the supremely unexcelled bodhi all things thus should be known, thus be

viewed,and thus be faithfully understood as the marks of the unarisen Dharma. Subhåti,

theTathàgata has said the words 'mark of the Dharma,' then, are not mark of the

Dharma.This is called the mark of the Dharma.

32.

"Subhåti,suppose there is a person who fills the measureless asaïkhya of worlds

withthe seven treasures for the purpose of charity. And suppose there is a good sonor

gooddaughter who engenders the bodhicitta, upholding just four lines of verse in this

Såtra;receiving, upholding, reading, reciting, and giving extensive explanations ofit for

others.That blessed virtue would overcome the other's. And how would they give

extensiveexplanations for other people? By not taking up the images of the absolute,

theunmoving. And why?

"Allconditioned things

Arelike dreams, illusions, bubbles, shadows;

Likedew and also like lightning.

Thusshould they be contemplated."

22 I.e., they are not single objects, butcollections of components given the label 'world'.

23 The unconditioned might be called a 'singleentity' insofar as it is not composed of component

parts; but then it has no characteristics to sense, so it isinexpressible.

Diamond Perfection ofWisdom Såtra 15

Oncethe Buddha had expounded this Såtra, the venerable Subhåti, the monks,

nuns (bhikùuõãs), laymen (upàsakas), and laywomen (upàsikàs), and the gods, humans,

and asuras in all the worlds who had heard theBuddha's discourse were all greatly

elated.Faithfully did they accept and hand down the practice of the Diamond Perfection

of Wisdom Såtra.

　

smg1911

亲佛敬佛礼佛者帮顶。

henry余

原来不想花太多笔墨在两套《飞狐》，它比较小。
——由于这个态度，所以忽略了最最最最重要的主题：


外国人互相对抗的文化

胡人和苗人，都是外国人。他们对抗，就可以看见 “赵敏对抗汝阳王” 的细节版、微观版
金庸在雪山飞狐的胡苗大战中，细节描述的对抗风格：是金庸所有武侠里面都没有出现过的。



对抗，是双方接触的第一章
对抗文化的集中表现：交响乐
所有（应该是所有了吧）交响乐的第一乐章，都是对抗：

——为什么？

交响乐 四个乐章，在第一乐章（1st movement第一个动态)
——对抗
——就是 第一主题与第二主题对抗（当然，也可以用“协调” 这个词）
这是奏鸣曲式的典型结构。
第二乐章：复三部曲式或变奏曲，慢板
第三乐章：小步舞曲或者谐谑曲，中、快板
第四乐章：奏鸣曲或回旋曲式（Rondo）AB AC AD AE A，快板

因为欧洲的历史，永远处于对抗的环境（战争），从未停息（直到二战后）
——对抗，存在于他们的血液，天天做（就像哈里波特学社间，不断用文武争斗）



尊重对手，清理对手障碍
斗争描述成 “斗争文化”，这里文化两个字，是代表：有大量经验。

文化，其实就是“经验”：好的、坏的、不好不坏的、不知道好还是坏的经验。（“有文化”被用作正面表扬，是华文化的独特地方，西方不是这样用。

两个外国人，胡一刀和苗人凤的 斗争文化，出现如下的情况：
为对手 清理心理障碍
——苗人凤承诺照顾胡妻胡子，放心打、尽力打。

还有清理对手的环境障碍
——胡一刀彻夜来回，杀掉苗的对手（仇人）
而且，被苗知道后，苗坚持等待胡的休息再比。



比赛的公平原则
为的是：比赛结果的公平性、比赛结果的权威性、比赛结果的客观性
——苗人凤和胡一刀两人，都奉为圭本
——两个外国人的核心价值：番邦比赛的核心价值。
公平竞赛。

（虽然，金庸的其他篇幅是描述他俩 “不需要互砍”，但这里，金庸把这个场景，设计成竞技比赛：西方式的竞技规则。）



是现场比武，还是利益相争？？？
胡苗双方，是纯粹比武（skill）：要看谁在现场的武术表现更好。

田归农：这个代表农耕民族的江湖人，把这个比武，zhengzhi化：
——扩展到场外的：用毒、用计（阴谋的中性说法）、用声势、用权力、用群体压力等等，务求苗人凤的胜利。
——因为，田归农要的，是苗胜利后的实质收获（忘记了田的目的，懒得查书：各位见告，可乎？）


纵观全部金庸武侠，这是唯一专注于 “体育精神” 的比武，所有其他比武描述，都加入大量的外界因素：
——尤其是黄蓉参与的各场比武。她总是引入各种外界条件、因素、谋略，务求搞混 “体育精神”。
在60年代，所有读者都大为震惊（真经？）但不懂得反应：很奇特啊！！！

无法解读这个“外国人比赛技术” 的文化。




体育精神？是什么？价值多少？！！！！！！！
哈，这个问题如何看？

志在参与，不求奖牌？友谊第一、比赛第二？
——这些我们都耳熟能详，到底是啥？

两者（可能还有其他的说辞）都严重违反 “体育精神”，不应该在体育场上出现！
任何扭曲，都是对 “神圣的体育精神” 的污辱！


——体育精神，就是 “在场上决胜”，没有其他。
这就是希腊的、西方的伟大 “奥林匹克精神”。
    （当然，他们的八国联军，也是严重违反这个精神：因为是战争格局，并非平等比赛的格局。战争，并非比赛！！！）。



希腊罗马的英雄定义
在草原沙漠的游牧、希腊的海洋民族文化里，对抗中的公平性，是道德的使命，不容忽视。
对抗，是他们的每日生活。
公平性，是对抗的神圣文化: 神圣不可侵犯。

但是，千万不要与战争混淆：
——战争，就是资源抢掠，并非比赛。




性命、货物、等价交换原则
在游牧民族的道德观：比赛引入其他因素，就是不道德。
金庸在《射雕》, 哲别救郭靖对抗赤老温（？）时，原文写之甚详：
——微观的写强势的 “铁木真公平原则”：把自己的马，放给哲别比赛（决斗）
——哲别现场的“败军公平原则”：曾射伤大汗，所以只要弓，不要箭来比赛（决斗）

然后，
——铁木真如何愿意用黄金交换爱将的生命（同样，这是草原民族的 “单次贸易原则”：交换优势与生命的原则）。
比赛完毕、交易完毕，所有恩怨，一笔勾销、不再纠缠、不再忌恨：一起更有效的为铁木真服务。
——所有人都钦佩哲别，和赤老温两者的勇猛：不谈他们以前（历史）的对抗、各为其主的对抗。



内争中、不断强大
于是，蒙古在内争中，竟然更加强大。
——内斗，是累积实力的过程！！！！！！！
竟然、竟然令蒙古  更加  强大。
（这就是我当时写：游牧的铁木真引入公平的法律，令当时残酷对抗天地人的民族，最终横跨欧亚，成就人类历史的最大帝国。）

而
江湖，就是消耗江湖、就是削好奖胡，杀死曲洋和刘正风：无法笑傲的江湖。
——每次的内斗，都是损耗实力的过程。
——每次内斗，都是仇恨的累积过程。
——五大派争盟主，就是消耗自己力量，被任我行唾手可得的江湖，的奖胡：奖励胡人。
（这就是我对宋青书之死特别有感的潜意识：当时未能厘清思路的潜意识）



体育精神，是《飞狐）的另一个重要（可能是最重要）的主题

——哪一个是最重要的主题，各位自决可也，因为金老并未明言
——或者说，生命的最重要主题，应该是每个人自己的选择，金老只负责各方面展现，无须为读者决定
——即使金庸为自己选择主题，也并不等于伟大的选择、每个人要选择的主题。

henry余

再论郭家的演变........

想到一些重要的因素殷素素，必须再次看郭靖的生命。
因为这个因果关系，就是中国历史的浓缩.......



蒙古生活：始祖生活
郭靖在蒙古出生、蒙古长大。

• 黄帝子孙，原来是放牧打猎的民族，攻克炎帝和蚩尤，成为江湖之主，是为华夏始祖。
• 我们，是黄帝子孙。
• 这是所有 “传说历史” 灌输所有人的概念：算是客观的事实。
• ——最少，广义的说，所有民族都源自猎户，这是可信的。
  

郭靖在蒙古，经历了游牧、类似猎户的生活，他尤如返祖生活：
——他就是江湖之祖，经历从黄帝猎户到华夏农户的历史。

勇者：游牧的基因
于是，直接塑造郭大侠不畏强权的勇者基因，成为大侠的重要元素。
——同一时期的杨康，就没有这个不怕死的DNA而成为富二代的一族。



周朝政况：封建联邦制？
郭靖生活过黄帝族到战国的历史：
夏商周，严格说，还是相当松弛的帝制，诸侯与中央的关系，只在于勤王（烽火台的功能）和税收。
——可以目为方国的联邦制



金庸为郭靖巧妙的安排一连串的元素，影响了郭靖国境内部的一生——

江南历史，“农耕始祖”？
李苹老家，郭啸天的侨居地：牛家村。
郭靖的家乡牛家村，东面几十里的余姚的考古，找到江湖第一堆人为积聚的谷粒、第一块编织好的布。
——说他是农耕始祖，是夸张但很接近的说法。（不要忘记，历史不能尽信：无法证明现在的居民等于河姆渡人）

同时，牛家村西面几十里，出土精美细致的玉器文化：6000年前的良渚文化，以玉琮为代表。

• 玉琮文化，影响达到香港新界、四川三星堆（两地博物馆都有4000年前出土的玉琮），有可能是蚩尤苗族败于黄帝后带过去的（？）。
• 而且，苗族的纹饰与玉琮纹样有相似的地方（注：考古还无法证实的猜测）
• 海拔接近零米的冲积腐殖土平原，令这里的农耕文化，绝对的深厚：最少有8000年？
  

我认为，这是金老的小心安排：郭靖走过8000年历史，从猎户牧民演变成河姆渡之西、良渚之东，余杭地区牛家村的农户。



江南七怪，市井文化
同样精心安排下，江南七怪成为郭靖的第一个师父团：远赴蒙古追寻郭靖（追寻国境？）

金庸给七怪的定位：市井文化！
——看他们各自的身份：盲目的领头人可真恶柯镇恶，落第书生朱聪、马贩子韩宝驹、樵夫南希人、屠夫张阿生、小贩全金发、越女剑韩小莹。
就是没有农民，因为李苹已经是农民。

金庸从 “贩夫走卒” 四个字演化出来的江南七怪，提供郭靖最原始的启蒙教育：江南奇怪的文化传统。
——可以勉强附会为商朝经历。

但，妙手书生朱聪则值得一提：
书生与扒手组合，奇怪？
——原来是描述大量落第书生，随意偷取四书五经片断，囫囵曲解乱用：扒回来的文化、随意抛书袋
——造成的影响：市井上胡乱引用，以大权威印象。最严重的就是广告特意偷取成语而另解，以致新一代成语的真假难辨。



全真教：玄门正宗？
接下来金老安排的，就是不肯认师父的马钰：教郭靖学习全真的玄门正宗气功，他要郭靖爬上一个高峰绝崖学习。
于是，玄门正宗的内功，成为文盲郭靖的呼吸。

反正，玄门正宗内功，就是郭靖呼吸的重要生命的哲学。而且，是相对于佛教东来前的 江湖本土生命哲学。

• 而郭靖国境，真的被玄门带引，到达了高峰。
• 而且，到了高峰，就出现了梅超风的九阴白骨爪：国境一到高峰，就发现霉抄疯练习旧荫的败骨，破坏脑袋。
  

（汉代以还，传抄霉烂竹简古书，到达宋代的经济高峰，全真马钰玄学，成为国境内日夜呼吸的文化，终于出现旧荫败骨、破坏脑袋思维的困局。而盲目的江南奇怪文化无法对抗旧荫败骨，令国境郭靖到处面对败骨败脑的威胁。——MD，这是金庸《射雕》的小说大纲。）


崇敬假知识分子：敬爱黄蓉
郭靖又向往美化的套话道：黄蓉

在《射雕》，金庸巧妙的把套话道一分为二：
美丽正面的黄蓉，但她是假的知识分子：
——凭套话：帮助郭靖面对外国人欺压的种种危机：金国完颜洪烈家臣的各种攻击
——凭江南享乐特色、大煮奢靡的私房菜，成功说服洪七公教育郭靖至刚至阳的武功
     （奢靡：浪费大量食物的烹饪方法，《倚天》猿谷里面说的病在福中。）

整本《射雕英雄传》，黄蓉以正面人物出现：智慧、灵活，机智
——她又是宋朝妇女：当时无法真正学习文化的社会阶层，只在套话道迷障里面、只听黄老邪的套话长大，不是阅读学习。
——凭智慧、灵活应付难关，其实是永不努力，基础空虚，单凭机智，蒙混过关：她永远不踏实钻研任何事物：比如洪七公的逍遥游。
黄蓉：谎容，骗人的容貌。

美丽的套话道对这个半牧民半农户郭靖，非常吸引，影响绝大！！！


落第酸儒、谜障迷惘一生的代表：黄药师
与黄蓉对称的另一个是反面的臭老九东邪，他是真的知识分子，但却是歪分子（不是坏分子）：
——充满怨气的落第知识分子，不管世事但弹尽一切，疯狂批评：不腰痛族的掌门，“江城非华，语极疯狂”江城飞花，雨急风狂。
——教育的弟子名字都带个疯子：曲灵凤痴迷古物，死在古书古画古玩中。霉抄疯误抄古籍，陈玄风疯狂研究陈旧玄学：旧荫变样！
——制造套话迷障，假面虚伪背后弹，酒话欲露顽，落英神奸怅，无须意识欺叙议事，人皮面具，落英神掌按玉箫落英神障暗欲嚣

东邪，是落第秀才的典型：愤懑填胸，愤世嫉俗，古董字画显身份。结果坑害后辈（所有弟子死光）
——东邪，在陆家庄，差点杀掉国靖：要毁灭国靖。
——背诵书逼死亲人妻子冯氏，
——间接制造破坏脑袋的 “旧荫败骨”



书剑恩仇，乾隆贻害：百年厄劫难？

金庸为郭靖安排的生命线，是否叹为观止！？！？
——不知道

但，在《书剑》成书后，跳进这样一个思路，精密安排这个猎户、牧民、农耕的综合体，并非巧合、不可能是巧合。
——难道是：对清末厄劫难的研究，在《书剑》得不到满意的答案，而大幅深入到８千年文化？？
（突然，我思考是否要看《书剑》，我从来不说书剑，因为是我唯一不想看的金庸武侠：可能要改变了）




我无法评定《书剑》与三部曲的关系：金庸的私密日记，留下相当大的缺口，不一定能解构，除非他自己说。
——而他，一定不会说。起码，看不出他想说.......唉，文字之囚，金庸也不能自免。

henry余

补充：

四川广汉边上的三星堆，被广为宣传成神秘民族的三星文化遗址，出土几个玉琮。

这些玉琮是后期良渚文化的纹样，而且已经证明在三星堆神坛长时间应用。
——有多处污迹及大量使用而碰磕痕迹：祭器小心保护下出现碰磕，必定是几百年使用为祭器的结果。

香港新界出土的玉琮，同样是良渚最后期的简化纹样（人和神猪的简化图腾）。但出土证据是约4千年前。（而良渚大概是6千年）可推断是4到5千年前使用过的祭器。


两者，都是神经病人henry余7年前，亲眼参观、细心阅读说明的两地博物馆记录。
亨利这个神经病人，一直不提对良渚文化的痴迷，哪知金庸出生之地海宁附近地区，竟然被金庸挖的这么深.......
——大概，他没有挖到玉琮的吧???????????????

QQSF

老余中秋快乐

henry余

上一贴出现严重缺漏：

什么是江湖的毒？？？


这个毒，就是百年厄劫难的病源：病在福中
——江湖的毒在纸笔墨砚流出：书写出来的东西就是毒（？！老余的神经病又再发作，请勿认真。）


九阴真经传抄出现毒
就是九阴真经传播的过程：

这个毒，出在——
刻简：减字简化文章
教书：背诵治学（孔子的学生都是背诵书）
口音变异：背诵书在口音变异后，无法保留愿意

到了黄裳宋朝——
慕古风问题：简化减字文章
封建科举标准：四六文、八股文字数限制，牺牲文理通顺、牺牲具体和细致。为求格律完整，借字代字保押韵、用字牺牲直接清晰



玄化清谈变虚幻
这些都已经说过，这里简单重复，可以不看：
宋明承袭汉末玄学清谈风，引致佛道儒易 尽皆虚幻化，此毒变异大量文字的含义。
例子：
玄：这个已经说过，古义简单的就是丝线的缠绕形象。却被变异为“虚幻、不可解释”
仙：原义是上山而住的有德老人（传说老子骑牛上山去）。现在绝大部分人的理解，就是拥有超人能力的 “非人”。然后民间常常传说见过超能力的“人”表演 - 就像魔术师、杂技师表演奇怪的 “功夫”。
——但，咳咳......无人能证明，却是大受欢迎


查字典都不安全，我们还可以如何做学问吓？！
这个毒之深、之恶，无处不在、无法避免、无人注意、无人更正——伟大的江湖文化！！！！
鲁迅鲁先生，你的狂人日记，还在幼儿园阶段：最毒的部分还是没有写耶.......



市场需要我供应，莫待无花空折枝
这个江湖人的 “嗜好"，自从唐代就兴起（封神榜为代表），一直不衰（到了还珠楼主可说到达顶峰，是为江湖科幻小说）
——武侠，竟然可以延续到60-70年代的香江，一纸风行洛阳贵，金庸为满足市场而写了大量 “现代武侠小说”
——他写得太成功，以致包装用的奇幻情节成为所有华人的读物，其实在金老的脑袋，这是为了明报的生存而供应的毒物。

成功的例子：

• 郭靖写明是僵化死守向阳之城襄阳，但读者却只看见他的降龙十八掌武力威猛：即使他制造了郭腐郭襄的社会问题
  引发封灵灭绝周芷若等等灾难。
• 杨过到处留情，连女性都人人称赞。
• 张无忌公然希望四美通吃，无人批评、咸称博爱。
• 金老已经用几段文字，透过乔峰自己说自己是一介武夫，安排他打死自己的女人，但只要自杀就是绝世英雄。
• 令狐冲由开始重伤到结局，次次都是因为好勇，而且多次为了斗狠、为了美人自毁向方证的承诺、姑息岳不群直接引致五大派人才在石洞灭绝，仍然是英雄，而且必定完美。
• 到了《鹿鼎记》索性把主角写成婊子生的、好赌卑鄙阴谋奸猾反复贪污等等，全世界人还是找到称赞的方法：还是英雄！榜样！！。
  （我也说过这样的话，嘻嘻，现在精神分裂，乱嗡无遗啊......咳咳......曲解金庸的书发泼发神经......)
  

金庸是有明写的，但用超级的文字技巧层层冲淡，果然半个世纪无人发现，连名人教授大儒都勉力称赞
——金庸是商人，写书卖钱不能深责（应该如何处理？）但这些名人教授大儒的趋炎附势、无知阅读、分一杯羹的心理，令人可叹。

我是金庸，我不敢承认埋藏的密码，否则是自杀、杀人（杀掉沉迷阅读、付钱的读者；其中一个是我？）
而且，脱掉美丽的包装，把这些深埋的内容明写出来的书，有人看吗？（我肯定不看！）

嘻嘻........没有漂客，如何有技女？
（没有色迷迷的男人，哪么，美女的暴露衣服何用？）

我先吃几颗神经病药......哈哈哈哈

henry余

有关333楼《白马啸西风》，有些补充：

李秀文：离休的文人，就是金庸

她/他所爱：
苏普：朴素的愿望.......退隐

但不可的，无法离休，不许离休，因为与大公的关系太深而成为“带着郭家” 利益出逃，被围攻极其利害，有性命危机.......
所以，杨过，应该肯定说是洋国：在天龙八部写作期间已经到处外游，在新加坡办华文报准备转移。

所以，神雕时代，他真的是神凋：神志凋零也！
所以，杨过的遭遇是悲而傲，宣称：独孤求败！

所以心仪外国美女也：帮助完颜萍

这些，在未成事之前，必须守秘密也：所以书中掩盖很深。
到了现在的名声，也不便透露也.......