关于李子柒和文化输出的热烈讨论，说明我们还是不太有文化自信呀

关于李子柒和文化输出的讨论非常热烈，文化是很泛的词，甚至厕所都有厕所文化。而柒姑娘只是一个美好的可人儿，在过着自己的生活。

一篇文章说外国人很喜欢她，国内的还有人骂她。我们还是太在意外国人怎么看我们，说到底还是没有文化自信，受不得一点点褒奖。

在李子柒的微博简介上，她对自己定位是：李子柒品牌创始人。这个90年出生的姑娘也许只是想过自己的生活，但文化输出这大旗，恐怕不是一个人扛得动的。

南怀瑾先生在《漫谈中国文化》里提到，“一两百年前，中国人被强盗们打昏了头……彻底怀疑自己的情绪，终于演变成了政治和文化内乱，一乱上百年，搞不清也来不及搞清自己的文化，更搞不清西方文化，就莫名其妙地“杨柳千条尽向西”了！反过来，西方人更不懂中国，他们怎么讲……中国人就跟着随声附和，简直是笑话！”

在《孟子与离娄》又说，“我常说，一个国家亡了不怕，是可以复国的；最怕自己国家民族的文化整个亡掉，那就翻不了身了。诸位青年同学千万要注意，将来的时代，我们的文化要你们年轻一辈的挑啊，不能使自己国家民族的文化种子断绝。”

在《论语别裁》重申，“试看古今中外的历史，文化亡了的民族而能翻身的，史无前例。所以对于文化重建的工作，我们这一代的责任太重大了，绝不能让它在我们这一代的手中断送掉。

有个哈佛大学的教授来问我，全世界的国家亡了就亡了，永远站不起来，唯有中国经过好几次的大亡国，但永远打不垮，永远站得起来，理由在什么地方？我答复他说，关键在一个很简单的名词“统一”，文化的统一……统一的文化非常重要。因此文化不能亡，不能挖根。我们有些国人，自己去做文化挖根的工作，这是自取灭亡。”

南先生在《原本大学微言》又提及：“文化是人类民族的灵魂，尤其是一个国家民族，切不可自毁灵魂、但取躯壳地糟蹋文明，更不可自毁千秋的文化大业，而偏取后世的一家之言，便当作金科玉律。那是必有自忏孟浪，后悔莫及的遗憾啊！”

文化是什么？百科给出的答案是：文化是一个汉语词语，拼音是wén huà，英文是culture，文化是相对于经济、政治而言的人类全部精神活动及其产品。是非常广泛和最具人文意味的概念，简单来说文化就是地区人类的生活要素形态的统称：即衣、冠、文、物、食、住、行等。

给文化下一个准确或精确的定义，的确是一件非常困难的事情。对文化这个概念的解读，人类也一直众说不一。但东西方的辞书或百科中却有一个较为共同的解释和理解：文化是相对于政治、经济而言的人类全部精神活动及其活动产品。

文化既有精华也有糟粕，是超越种族、国别的存在。

有博主拿越南举例，说越南人民看我们的剧，云云。要知道经济基础决定上层建筑，文化就是上层建筑。什么时候我们能够真正的将我们的文化传承，吸收并再度发扬光大，可能就不会这么不淡定了吧。

有一个人叫世友居士（Dhammachari Lokamitra，原名Mr. Goody Jeremy，1947- ）生于英国伦敦，师从僧护居士（Dhammachari Sangharashita，原名Mr. Dennis Lingwood,1925- ），1977年参访印度，从此继承印度首任司法部长、印度宪法起草者安倍卡博士的遗志，以“难行能行”的菩萨道精神，在印度持续帮助达利特（俗称贱民）阶层，领导印度佛教复兴；在龙树菩萨的家乡——印度龙城，创办了龙树学院，开展多专业教育、慈善、公益等工作，迄今40余年，成就卓著。（印度贱民阶层系四种姓之外的社会底层，有2.3亿人口，承担着印度最底层的劳动工作）。

下面是他的演讲：

南怀瑾大师的启示

Inspiration from Master Nan

作者：（英国）Dhammachari Lokamitra（世友居士）

中文译者：（新加坡）刘宜霖

附：

龙树学院于印度佛教复兴中的重大意义

The Nagarjuna Institute and its Significance in the Revival of Buddhism in India.

南大师非常支持我在印度的工作，而他给我的启迪亦是推动我持续这项任务的动力之一。因此，我想我必须多作一些陈述。

As Master Nan was very supportive of the work I am involved in, in India, and his inspiration is one of the factors that gives me energy to continue this work, I thought I should say a little more about it.

概况：

如上所述，现今印度新皈依的佛弟子可能多达五千万人。但实际上，皈依佛教的潜在人数可能更加可观。现阶段2.3亿的达利特种姓者对佛教持开放态度，因此假设引导得当，几乎所有达利特皆可能成为佛弟子。另外，印度约1亿的部落族群当中，也有越来越多人对佛教感兴趣。除此之外，印度超过6亿首陀罗（相等于印度一半的人口），如今亦有逐步投奔佛教的倾向。目前，这个数字虽然还不大，但一直都在稳健地增长。而且有趣的是，近期皈依佛教的一支首陀罗，竟是来自北印度的释迦族后裔。目前龙树学院就有35位释迦族学生。他们追本溯源，发现自己源自佛陀的释迦族，只是后来被印度教贬为首陀罗。言归正传，这当中的关键是，在未来50-100年之间，印度佛弟子的数量将会相当惊人。假设佛教能够以善巧的方式接引他们，那么我敢断言在未来50-100年之间，新皈依佛教的人数将成长至3亿人口，甚至是更多。佛弟子增长率越高，就意味着对印度社会、文化与政治的影响越大。这股旋风极有可能席卷全亚洲，催化亚洲佛教的复兴，同时更有如南大师所言，2500年前的历史或有可能重演，这股旋风将对新兴文明发挥重要作用。这，就是龙树学院的背景和愿景。

Situation: As I mentioned above that there could be 50 million Buddhists in India today. Actually the potential is much, much greater. Almost all the Dalit community numbering 230 million is open to the Buddha’s teaching if approached in a way they can relate to.More and more from the Tribal communities, numbering well over 100 million, are becoming interested in Buddhism. Besides them some from the traditional Sudra community - 50% of the Indian population, over 600 million today - are coming to Buddhism. Their numbers are small at present, but growing steadily. Interestingly one of the Sudra castes who have come to Buddhism recently is the Shakya caste from North India; 35 young people from the Shakya caste have studied at the Nagarjuna Institute.They trace their lineage back to the Shakya caste of the Buddha, but were downgraded in a resurgent Hinduism. The point is that the number of Buddhists in India could increase phenomenally over the next 50-100 years. If the Buddha’s teaching is available in a manner people can relate to, we can dare to think of 300 million new Buddhists, if not many more, over the next 50-100 years. The more Buddhism grows, the more it will influence Indian society, culture and politics. It will contribute to the rejuvenation of Buddhism throughout Asia and could play a significant role in the emerging new dimension of civilisation that I understand Master Nan spoke of, just as it did 2,500 years ago. This is the context and vision in which the work of the Nagarjuna Institute takes place.

影响：

我们的学生来自印度最受压迫的族群。他们初到龙树学院时，往往对人生感到无比悲观。然而经过数月的佛法实践之后。绝大多数有了巨大的蜕变，开始有了新的人生观。他们学习如何改变负面的心态，开始建立自信，相信自己能有所贡献，除了对自己的人生负责，还可以为社会谋福利。他们感受到前所未有的力量，发现自己能够更有效率的去服务他人。

Impact:

The students come from some of the most deprived backgrounds in India, and when they arrive at the Nagarjuna Institute they often pessimistic about life. After a few months of Dharma practice most feel transformed, with a new vision of life. They learn how to transform unskilful mental attitudes into skilful ones. They develop the confidence that they can do something with their lives, both for themselves and for society. They feel empowered and they can more effectively help others.

基本上，达利特种姓者本身就区分为数百个种姓，而每个种姓都对他人存有怀疑。当学生初到龙树学院时，仍然保有这样的心态。在经过数月的佛法实践之后，一切分歧便逐渐消弭。他们体验到法的平等。这个美妙的经验，就有如佛陀所言：如百川流入大海，同一咸味。

Even the Dalits are divided into hundreds of sub-castes who regard each other with suspicion. When the students arrive at Nagarjuna Institute, they often see each from that perspective. Practicing the Dharma for a few months, all the differences between them fall away and they experience the equality the Dharma brings; the Buddha described this experience beautifully when he said that one cannot tell which river a drop of sea water comes from.

他们离校后，回到了自己生长的城镇，开始将佛法分享给周遭的亲戚朋友。在历经了长达700多年的佛教晦暗期之后，龙树学院开始扮演着传扬正法的角色。佛弟子听闻了佛陀的教导之后，再辗转复诵，将正法传遍印度的每一个城镇乡村。而随着佛陀的教导，他们接收到的讯息是“力量、平等、友谊”。

After they leave, many share what they have learnt of the Dharma in their towns and villages. The Nagarjuna Institute has resulted in the Buddha’s teaching once again being heard and recited in hundreds of towns and villages throughout the length and breadth of India, after an absence of over 700 years. And with the Buddha’s teaching, comes the message of empowerment, equality and friendship.

因为佛教赋予的“力量”，我们已经有超过100名学生信心满满地走入了研究生的生涯，开始求取学士、硕士和博士学位。其中包括知名大学、佛教研究领域，甚至是学习中文。

Over 100 students have developed the confidence to pursue post-graduate studies, M. A., M. Phil., M. B. A. and Ph. D., some at very prestigious institutions, and some in Buddhist Studies, and some in Chinese Studies.

许多投入社会工作的学生，都认为是佛教实修赋予他们力量从事这些工作。其中发起的社会运动包括：和备受歧视的穆萨哈尔（捕鼠族）和粪扫族达利特孩子合作；为400名孩童开办学校；为遭受天灾影响与歧视的孩子提供宿舍；展开“提高村庄的意识”计划，打击迷信并鼓励女权意识；为残疾儿童办学校；回应印度种姓对达利特犯下的暴行；为村庄的孩子举办幼儿园和补习班；鼓励年轻人认真思考皈依佛教的意义。

Many engage in social projects, finding Buddhist practice empowers them to do so. These include: working with children the most degraded Dalit castes such as human scavengers and those from the rat- eating caste, starting schools, one of which is for disabled children, relief work in natural calamities, running hostels for children who would find it hard to get an education otherwise (Ami you may have to give a note explaining), responding to atrocities committed by Caste Hindus on Dalits, running kindergartens for children in the villages, and conducting awareness programmes in villages to counteract superstition, encourage women's empowerment, and encourage young people to think seriously about Buddhism.

下面这几位年轻学子，就是因为接受了龙树学院的佛法熏陶而有了巨大的蜕变。

These are examples of young people whose lives have been transformed by the teaching at Nagarjuna Institute.

斯瓦蒂·宝沓（Swati Baudha）来自奥里萨邦（Odisha）嘎啦韩地区（Kalahandi）多姆（Dom）小区，是达利特最低的种姓之一，14岁丧母。她说：“自从来了龙树学院，才意识到我们生活在充满暴力的社会。我也学习到如何回馈社会，同时接触到广大的安贝卡与佛教运动。”完成学业后，斯瓦蒂加入奥里萨邦的羯陵伽之友基金会（Kalingamitra Trust），协办禅修闭关、座谈会、研讨会、提高佛弟子对佛教的认识。斯瓦蒂主修社会学，取得妇女学哲学硕士学位，目前正在孟买塔塔集团社会科学研究所（Tata Institute for Social Sciences）攻读博士学位。

Swati Baudhacomes from one of poorest places in India, the Kalahandi district of Orissa, and one of the lowest so-called Untouchable castes. Her mother died when she was 14 years old. She says that ”After coming to the Nagarjuna Institute, I realized that we live in a violent society. I also learned the tools to serve the society. I came in contact with the Buddhist movement”. Afterwards Swati became associated with the Kalingamitra Trust in Orissa, which organizes retreats, workshops, and seminars to create awareness about Buddhism. Swati graduated in Sociology and then completed her M. Phil in Women’s Studies. She is currently preparing to go to UK to study for a Ph.D.

卡麦尔·菩提（Kamal Bodhi）来自拉贾斯坦邦阿尔瓦地区。他为了经济支持双亲而不得已辍学。卡麦尔说：“虽然我来到龙树学院之前也一直自诩佛弟子，但从来就不曾遵循佛陀的教导。来到这儿之后，我有了很大的改变，开始学习佛教价值观，落实慈悲的精神，学习正念与宽容。”他过去一直都在自己的家乡从事弘扬正法的活动，而目前在中国鞍山师范学院学习中文。

Kamal Bodhiis from Alwar, Rajasthan. He had to drop out from school to financially support his parents. Kamal says, “Before coming to the Nagarjuna Institute, I used to call myself a Buddhist, but was not following the teachings and practices. After coming here, I got transformed and learned Buddhist values such as loving kindness, compassion, mindfulness and generosity”.He has been developing Dharma activities in his state. At present Kamal is learning Chinese at Anshan Normal University, China.

迪维雅（Divya）来自泰米尔纳德邦（Tamil Nadu），一样是出生极为贫寒的达利特种姓，属于该社区第一批有幸接受教育的女孩。迪维雅自童年开始就受尽性别与种姓歧视。她2009年成为龙树学院的学生后有感而发：“我来到龙树学院之前，对人生目标空白一片。来到这里，大家对待我的方式令我十分感动。我的自信和灵感，都是龙树学院赋予我的礼物。”迪维雅目前主要协办泰米尔邦的佛教活动，最近刚完成她的硕士学位，目前是龙树学院的教职人员。

Divyacomes from a very poor Dalit family in Tamil Nadu and is the first generation of girls in her community to get an education. She faced discrimination based on her caste and gender since her childhood. In 2009 she came to Nagarjuna Institute and says “I had no goals in my life before coming to Nagarjuna Institute. I got deeply moved with the way people treated me here. The confidence and inspiration I gained is the gift of Nagarjuna Institute”. Divya helps organize Buddhist activities in Tamil Nadu. She has completed a Masters degree in Education and is now helping us develop the teaching at Nagarjuna Institute.

马诺·乔达摩（Manoj Gautam）来自拉贾斯坦邦巴拉特普尔（Bharatpur）雅塔夫种姓。多数雅塔夫以矿工或碎石工为生，对健康有极负面影响。马诺在不得已的情况下辍学，到德里当劳役，其父是安贝卡博士社会运动的成员。来到龙树学院之后，马诺的生活起了大变化。他说：“我本来个性好斗，但当我改变了自己愤怒的习性之后，生活开始有了方向和理想。我也逐渐建立起自信，并学会与人沟通。”马诺借助父亲的支持，设立了阿雅塔拉信托（Aryatara Trust），并且在自己生长的村庄开办了一所小学。他极为关注种姓歧视、嫁妆制度、穿戴面罩习俗、童婚等课题，同时积极举办佛教节庆活动、佛教闭关与传扬佛法。

Manoj Gautam, from Bharatpur, Rajasthan, had to drop out from school and went to Delhi to work as a labourer. After coming to the Nagarjuna Institute, Manoj’s life changed and he says, “I was a quarrelsome person and my life got direction as I transformed my anger to live an ideal life. I also gained self confidence and learned how to communicate."Manoj set up the Aryatara Trust to run Dharma and social activities. He started a primary school in his village and focuses on issues like caste discrimination, the dowry system, the practice of wearing a veil among women, and child marriage. He organizes Buddhist festivals, and Dharma retreats to spread Buddhism.

未来：

我们还有不少经历和成就相仿的学生，而未来像这样出色的学生将逐年增多。这些孩子犹如一颗颗的小石子，每一颗投入正法之流的小石子，将激起一波波正法的涟漪，散往印度各方。龙树学院希望竭尽所能帮助饱受社会压迫的孩子，将他们培育成法的种子，赋予他们力量，好让他们将佛陀的正法带回正法的故乡。

The Future:

There are many, many other students like them, and over the next few years there will be many more. Each one of them is like a stone dropped into a pool, the ripples they create spreading far and wide. We want to do as much as we can to empower young people like these to bring Buddhism back to India and help the most socially deprived members of society.

龙树学院：

我们希望尽快将住宿培训人数从120人增至300人，因此急需增设新宿舍和教学设施。（有关详情，请参阅网站http://www.nagaloka.org/）

The Nagarjuna Institute:

We want to increase the number of residential students at from 120 to 300 as soon as possible, requiring new residential and classroom facilities (see website for more information).

在南大师的鼓励下，我们正积极引进中文学科，希望于2018年7月份开始，把中文纳入龙树学院学士学位的副修科目。这段期间，学生必须参与“汉语水平考试”教程。我们会鼓励那些通过考试，想要继续进修中文的学生，分别前往与龙树学院有联谊的中国或是台湾各大院校、佛学院继续进修。

Encouraged by Master Nan, we are experimenting with making Chinese studiesan optional subject as part of the BA degree in Buddhist Studies at the Nagarjuna Institute, from the coming academic year starting in July 2018. During this period students will study for the Hanyu Shuiping Kaoshi (Chinese Proficiency Tests) and afterwards those who want to pursue their studies further will be encouraged to stay with educational and Buddhist institutions in China and Taiwan who are in contact with the Nagarjuna Institute.

龙世校友会：

龙世校友会透过区域及国际禅修营、研讨会等活动来协调、支持和引导（各州）校友。在未来五年，校友会成员将增至2000名，形成一个印度法行者网络。彼此的联谊，可以让他们更有凝聚力，让他们重新体验超越（种姓与区域）的力量与本质，同时建立一个以法为皈依的新印度愿景。

The Nagaloka Alumni Association:

this has been started to coordinate, support and guide the alumni through national and regional Dharma retreats, and conferences. In five years time there could be 2,000 alumni making a sangha or all-India network of Dharma practitioners. Coming together enables them to re-experience and strength the transcendent (over caste and region) nature of the alumni community, and its vision of a new India influenced by the Dharma.

阿育王正法使者计划：

因受到“行禅中的佛陀”启发，我们正积极培训校友以更具系统与结构的方式，深入各个乡镇村落弘扬佛法。希望藉由这个途径在未来数年，让印度数百甚至是数千个乡镇村落，都成为正信的佛化社区。为了让校友能够更具效益去因应可怕的社会问题、教导正法，我们亦为这些成员提供进一步的特训。另外，我们还希望协助他们从商，让他们不但可以自给自足，还能够让区域性的弘法活动（在经济上）得以永续。龙树学院的远大目标在于协助印度佛教之复兴，但我们仅能仰赖一切可取得的资源。

Ashoka Dharmaduta Project:

Inspired by the Walking Buddha, we are training our alumni to teach the Dharma in villages and towns throughout India in a systematic and structured way. In this way we hope to establish confident communities of Dharma practitioners in hundreds of villages and towns over the next few years. We give further training in social work so that they can respond more effectively to the terrible social problems people face in the places where they teach the Dharma. We are also helping them establish businesses, not only to support themselves, but also their local Dharma work. The scope for the Nagarjuna Institute to help revive Buddhism in India, is enormous, and just depends on the resources available.

我们非常欢迎南大师的弟子参访印度，亲眼目睹这尊各位出资塑建的“行禅中的佛陀”；这尊启迪龙树学生学习并传扬正法的施无畏大佛。因为您的支持，这尊独特的佛像得以落成；因您的参与，亦更积极地转动了印度佛教复兴的法轮。

We welcome Master Nan’s disciples to visit us in India and see for themselves the unique Walking Buddha he helped to make possible, which inspires our students to practice and spread the Dharma. We hope they will see for themselves something of the work of the revival of Buddhism in India, which he was so supportive of.

要知道，最完备的佛经是大藏经，是中华民族历代高僧大德经千余年从梵文翻译过来的，如果能够再重新传回印度去，那可能是21世纪人类文化史上最伟大的交流了吧。

诸君，努力呀。（部分资料来自南怀瑾文教基金会）