饶毅：当前我国疫情管理的四个选项，如何选择比较好？

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过去一段时间，由于中国多地出现疫情，防疫政策在短期内趋向严格，以及海外许多国家在经历普遍自然感染（期间造成大量人染疫身亡）和广泛疫苗接种后，逐渐放开防疫政策，使得关于中国防疫政策的讨论很热烈。但说实话，整个舆论场，有价值的、立足于科学的讨论并不多，许多的文章、观点要么是宣泄情绪，要么是想当然。究其根源，一个关键在于医学讨论是有起码限度的专业知识门槛，但太多人并不具备相应的知识背景却自以为是，随意猜测，认为自己是什么都能评论的公共知识分子。

今天给各位读者分享著名生物学家，被不少人誉为“生物学界鲁迅”的饶毅教授在公众号饶议科学的一篇文章。该文分析了延续现行方法，按照国外放开，推广国外RNA疫苗后放开，普及国产灭活疫苗后放开等四种选项，立足科学和数据，信息量大，反驳了很多人自以为是的想象和揣测，具有参考价值。

当前我国疫情管理的四个选项

文/饶毅

（著名生物学家，教授、博士生导师，首都医科大学校长，北京大学校务委员会副主任、理学部主任、生物学讲席教授，北大麦戈文研究所创始所长）

来源/饶议科学

疫情两年后的今天，我国面临比较容易想象的四个选项：延续现行方法，按照国外放开，推广国外RNA疫苗后放开，普及国产灭活疫苗后放开。如何选择比较好？

在新冠疫情肆虐全球两年多以来，作为全世界新冠发病率最低的大国，中国创造了举世瞩目的奇迹。

在全世界没有一个人可以预计新冠病毒变化的情况下，恐怕不能以预计病毒变化来决定管理办法，而应该依据人类的能力来决定管理办法。病毒变化是自然界的现象，可以说是天算。而人类能够做到什么，是人算。

天算不如人算。

【一】延续现行方法

大家都知道现行方法并非永恒的方法：延续现行方法的意思是一方面坚持，一方面等待。

一是等待新冠病毒消失。但是，无法预计何时新冠疫情不流行了，无法预计何时新冠病毒消失，无法预计消失后何时出现新的变种，无法预计每一次的变种是更弱、还是更强。

二是等待特别有预防效果的疫苗：历史上，对有些疾病人类发明了非常好的疫苗，用一次就终身免疫；但也有一些疾病，长期困扰人类而人类始终做不出真正高效的疫苗。能够完全预防新冠的最佳疫苗，现在看起来无法预计。目前的新冠疫苗，预防效果有限，而且出现变种后，特别是“奥密克戎”，其实逃脱了现有的绝大多数疫苗，使它们都失去预防作用。

三是等待特别有治疗效果的药物：有些疾病，包括传染病，人类发明了几乎完全治愈疾病的药物；但还有一些疾病，人类长期拿不出有效药物。目前的新冠药物，治疗效果有限。如果以后出现变种，是否会对已有药物抗药性？有多大的抗药性性？目前无法预计。能够完全治疗新冠的最佳药物，现在看起来也还无法预计。

【二】以“奥密克戎”为契机开放

有一种观点，认为既然西方国家普遍开放，而新冠病毒“奥密克戎”变种引起的症状轻，干脆我国立即开放，“利用” 症状轻、但传染性大的“奥密克戎”替代疫苗，开放后，我国大部分人通过感染而建立免疫。

这种观点一方面是认为应该学习西方很多国家已经开放的经验，一方面认为我国坚持现行方法也有代价。

这种观点的问题是，如果我国人群大量感染“奥密克戎”，那么我们如何预计目前轻症的“奥密克戎”进入大量人群后，不会突变出现重症、或其他危害性更大的变种？如果出现，引狼入室后、而且大量的狼来之后，我们如何排除可能无处躲藏的严重后果？

因为世界上没有一个人能够保证，新冠病毒--包括奥密克戎变种--不会突变，而且也不能预计它何时突变，不能预计突变的后果，也不能预计感染的后果，包括感染了奥密克戎不能预防以后所有变种的可能性。

所谓利用奥密克戎契机的观点，可能不值得采纳。

【三】推广国外RNA疫苗后开放

长期不清楚的RNA疫苗，在新冠时期获得验证机会，被证明效果很好，至少在新冠病毒的应对措施中，迄今被公认为最佳，特别是能够减少症状、降低死亡率。

但是，RNA疫苗对突变的预防作用，例如奥密克戎，并非很好。接种过现有RNA疫苗者，仍可以感染奥密克戎。现有的RNA疫苗也不一定能够预防以后的突变种。

目前，在中国推广RNA疫苗最大的障碍并非有些人认为的是中国爱面子、或因为疫苗付费国外厂家，而是其副作用。很多人接种RNA疫苗后出现发热等，而它们并非不令人担忧的症状。

我国目前疫苗接种最低的人群是老年人和婴幼儿。如果现在推广国外的RNA疫苗，势必主要是用于我国年老或年幼的人群。

常识告诉大家，所有年龄段的人群，都有自然死亡率，而以老年人最高。在使用国外疫苗后，即使不是疫苗本身，也会按统计规律而伴随死亡（非疫苗造成的其他原因的死亡和“自然”死亡），我国人民是否能够冷静地接受？

赞成方法【二】和方法【三】的人们，除了理智分析和考虑之外，还有部分人有亲美、信美因素。他们不一定愿意考虑，还有与他们倾向相反的，例如反美群体。如果反美群体以引狼入室来抨击本来可行的政策，社会矛盾不一定比亲美、信美能够引起的更小。何况，谁能排除年纪大的具体个人的死亡不是因为疫苗引起发热的后果？这种舆情及其后果，可能也不能忽视。

【四】普及我国灭活疫苗后开放

我国生产的疫苗，效果一直被认为低于国外疫苗。

因为香港使用了国内和国外的疫苗，最近这次香港爆发新冠为客观比较中外疫苗提供了绝佳的资料。香港的资料显示：国内外已经大规模使用的疫苗预防最新病毒变种的作用都不很好。但是疫苗可以减轻症状和降低死亡率。比较国外使用最多的RNA疫苗和国内使用最多的科兴灭活疫苗，在第二针之前国外的疫苗效果优于国内的。第三针后，两者在预防的作用还是国外的好些，但在减轻症状和降低死亡率方面，国内外的疫苗效果非常接近，都达98%左右的效果，没有统计差别。

这是重要信息，意味着中国有很好的走出疫情的路径：加强疫苗接种，并辅以普及科学知识。

有了这样的资料，我国应该可以推广国产疫苗，它不仅是国产，而且有效，更重要的是，它的副作用明显低于国外的RNA疫苗，这样就更容易为我国老年人和婴幼儿所接受。

当然，相对而言，我国老年人和婴幼儿缺乏接种我国疫苗的数据。所以，我国在全民推广国产疫苗接种的过程中，对这两个群体需要特别监测健康状况和检测抗体产生情况。

我国已经具备较大规模检测抗体的能力，可以对接种疫苗的人群进行抗体检测，并从检测结果推断抗体水平与疗效的关系。有了这一数据，特别是有了老年人和婴幼儿群体的抗体与疗效关系的数据，对于具体的个人，接种几次（包括低于和高于3次）都可以比较精准地确定：打了三针后，如果抗体水平不够，可以第四针。

简而言之，香港数据比较了国产和国外疫苗作用，证明第三针后国产疫苗与国外疫苗有同等减轻症状和降低死亡率的作用，展现了我国走出疫情的一线曙光。在全国所有年龄段推广国产疫苗的同时，对部分人群进行接种后抗体检测，确定抗体与疫苗的关系、抗体与疗效的关系，再加强知识普及，改变我国民众轻症去医院的文化习俗、缓解可能对医疗体系的冲击，有望改变我国疫情防控的措施。

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、そのときボーイング747のシートに座っていた。その巨大な飛行機はぶ厚い雨雲をくぐり抜けて降下し、ハンブルク空港に着陸しようとしているところだった。十一月の冷ややかな雨が大地を暗く染め、雨合羽を着た整備工たちや、のっぺりとした空港ビルの上に立った旗や、BMWの広告板やそんな何もかもをフランドル派の陰うつな絵の背景のように見せていた。やれやれ、またドイツか、と僕は思った。
　　飛行機が着地を完了すると禁煙のサインが消え、天井のスピーカーから小さな音でBGMが流れはじめた。それはどこかのオーケストラが甘く演奏するビートルズの　「ノルウェイの森」だった。そしてそのメロディーはいつものように僕を混乱させた。いや、いつもとは比べものにならないくらい激しく僕を混乱させ揺り動かした。
　　僕は頭がはりさけてしまわないように身をかがめて両手で顔を覆い、そのままじっとしていた。やがてドイツ人のスチュワーデスがやってきて、気分がわるいのかと英語で訊いた。大丈夫、少し目まいがしただけだと僕は答えた。
　　「本当に大丈夫？」
　　「大丈夫です、ありがとう」と僕は言った。スチュワーデスはにっこりと笑って行ってしまい、音楽はビリー？ジョエルの曲に変った。僕は顔を上げて北海の上空に浮かんだ暗い雲を眺め、自分がこれまでの人生の過程で失ってきた多くのもののことを考えた。失われた時間、死にあるいは去っていった人々、もう戻ることのない想い。
　　飛行機が完全にストップして、人々がシートベルトを外し、物入れの中からバッグやら上着やらをとりだし始めるまで、僕はずっとあの草原の中にいた。僕は草の匂いをかぎ、肌に風を感じ、鳥の声を聴いた。それは一九六九年の秋で、僕はもうすぐ二十歳になろうとしていた。
　　前と同じスチュワーデスがやってきて、僕の隣りに腰を下ろし、もう大丈夫かと訊ねた。
　　「大丈夫です、ありがとう。ちょっと哀しくなっただけだから（It‘s all right now. Thank you. I only felt lonely， you know.）」と僕は言って微笑んだ。
　　「Well， I feel same way， same thing， once in a while. I know what you mean.（そういうこと私にもときどきありますよ。よくわかります）」彼女はそう言って首を振り、席から立ちあがってとても素敵な笑顔を僕に向けてくれた。「I hope you‘ll have a nice trip. Auf Wiedersehen！（よい御旅行を。さようなら）」
　　「Auf Wiedersehen！」と僕も言った。
　　十八年という歳月が過ぎ去ってしまった今でも、僕はあの草原の風景をはっきりと思いだすことができる。何日かつづいたやわらかな雨に夏のあいだのほこりをすっかり洗い流された山肌は深く鮮かな青みをたたえ、十月の風はすすきの穂をあちこちで揺らせ、細長い雲が凍りつくような青い天頂にぴたりとはりついていた。空は高く、じっと見ていると目が痛くなるほどだった。風は草原をわたり、彼女の髪をかすかに揺らせて雑木林に抜けていった。梢の葉がさらさらと音を立て、遠くの方で犬の鳴く声が聞こえた。まるで別の世界の入口から聞こえてくるような小さくかすんだ鳴き声だった。その他にはどんな物音もなかった。どんな物音も我々の耳には届かなかった。誰一人ともすれ違わなかった。まっ赤な鳥が二羽草原の中から何かに怯えたようにとびあがって雑木林の方に飛んでいくのを見かけただけだった。歩きながら直子は僕に井戸の話をしてくれた。
　　記憶というのはなんだか不思議なものだ。その中に実際に身を置いていたとき、僕はそんな風景に殆んど注意なんて払わなかった。とくに印象的な風景だとも思わなかったし、十八年後もその風展を細部まで覚えているかもしれないとは考えつきもしなかった。正直なところ、そのときの僕には風景なんてどうでもいいようなものだったのだ。僕は僕自身のことを考え、そのときとなりを並んで歩いていた一人の美しい女のことを考え、僕と彼女とのことを考え、そしてまた僕自身のことを考えた。それは何を見ても何を感じても何を考えても、結局すべてはブーメランのように自分自身の手もとに戻ってくるという年代だったのだ。おまけに僕は恋をしていて、その恋はひどくややこしい場所に僕を運びこんでいた。まわりの風景に気持を向ける余裕なんてどこにもなかったのだ。
　　でも今では僕の脳裏に最初に浮かぶのはその草原の風景だ。草の匂い、かすかな冷やかさを含んだ風、山の稜線、犬の鳴く声、そんなものがまず最初に浮かびあがってくる。とてもくっきりと。それらはあまりにくっきりとしているので、手をのばせばひとつひとつ指でなぞれそうな気がするくらいだ。しかしその風景の中には人の姿は見えない。誰もいない。直子もいないし、僕もいない。我々はいったいどこに消えてしまったんだろう、と僕は思う。どうしてこんなことが起りうるんだろう、と。あれほど大事そうに見えたものは、彼女やそのときの僕や僕の世界は、みんなどこに行ってしまったんだろう、と。そう、僕には直子の顔を今すぐ思いだすことさえできないのだ。僕が手にしているのは人影のない背泉だけなのだ。
　　もちろん時間さえかければ僕は彼女の顔を思いだすことができる。小さな冷たい手や、さらりとした手ざわりのまっすぐなきれいな髪や、やわらかな丸い形の耳たぶやそのすぐ下にある小さなホクロや、冬になるとよく着ていた上品なキャメルのコートや、いつも相手の目をじっとのぞきこみながら質問する癖や、ときどき何かの加減で震え気味になる声（まるで強風の吹く丘の上でしゃべっているみたいだった）や、そんなイメージをひとつひとつ積みかさねていくと、ふっと自然に彼女の顔が浮かびあがってくる。まず横顔が浮かびあがってくる。これはたぶん僕と直子がいつも並んで歩いていたせいだろう。だから僕が最初に思いだすのはいつも彼女の横顔なのだ。それから彼女は僕の方を向き、にっこりと笑い、少し首をかしげ、話しかけ、僕の目をのぞきこむ。まるで澄んだ泉の底をちらりとよぎる小さな魚の影を探し求めるみたいに。个部位，直到把我痛晕。当我醒来时，我身边全是乐高，他们在忙那忙这，看着他们劳动的样子，我入神了。但我似乎也变成了个乐高人，头圆圆的，只有两根手指。我不知道自己来到了什么样的世界，我居然听得懂他们的语言，他们也并没有把我当成陌生的另类。虽然没看到自己，但我感觉到，我应该是成为了他们的一员。我身上没有一点儿钱，可我又找不到工作，还好快不行时遇见了一位好心的乐高人，他给了我点钱，并给我介绍了一份工作。我问他叫什么，他说他叫红，想成为一名元素战士。他还给我介绍了三位朋友，分别是蓝、黄和黑。认识了他们后，红想让我加入他们去寻找他爷爷没找到的宝藏，我爽快地答应了。但找了这么久，半点线索都没找着，我只好去找红，他家门是开的，我问了一声就进去了，见到一个小盒子，打开后里面放起了一首美妙的歌曲，盖子还刻着一棵大柳树。我听到有声音从我背后飘来，红竟然在哭，“对不起”，我轻轻地对他说。“没关系，只是…想…想起了爷爷，他…还在时，很喜欢听这首歌”。红断断续续地说。我忽然明白了什么，对他悄悄地说：“这和钟楼正中午时放的音乐一样”！红惊喜的盯着我，并召集了所有成员（黑、蓝、黄），并叫我绿，我们一起在钟楼那里观察，虽然我们日复一日地观察，可完全看不出有什么线索，就在大家快放弃时，我忽然想到那棵大柳树，城市里只有一棵。果然，正中午时镜子反射的光到土地上，我们找到了个拼图，我们拼完后就出现了一个通往地底的通道，我们走到最低下时发现了一条河和一艘船，我们决定坐船前行。我们完全没察觉到有坏人已经盯上我们了，水越来越汹涌，忽然，黑大叫的喊：“不好了，前面是瀑布，快把船停下来”。眼看就要掉下去时，红突然把绳套紧在岩石上，并叫我们帮忙拉，经过我们的一番努力，终于把船停下了。我们找到了个平台，那儿有一个大门，中间有一个小圆，里面有一棵大柳树的印子，我们找了好久都没找到打开门的方法，这时，一直没说话的蓝发话了，说：“我们也许可以用那个盒子试一下”。不试不知道，一试就知道，门一下子就打开了，里面全是黄金珠宝，但是，坏人们突然进来了，修炼就是夺天夺地夺他人之造化，虽然谈不上人吃人，但是生死却是必须看透。   所以死而复生对于他来说绝对是幸事，更何况重生到了洪荒，更是无上的大机缘。   虽然这里天仙遍地走，金仙不如狗，但是只要活着就有希望，反正他也是死过一次的人了。   接着龙珏很快就进入一种玄奥的状态，同时不周山的灵气也是疯狂的凝聚起来。   “不周龙脉！”不知道过了多长时间，龙珏终于清醒了过来，心中激动不已。。   刚刚他获得这一句身体的传承，他竟然是不周山的龙脉之一。不周山的龙脉是什么？乃是整个洪荒的灵气之祖，也是整个洪荒的气运所聚。   他虽然是不周山内山上一个不起眼的龙脉，但这是不周山，放在外面也是一个巨型龙脉。要是在后世，这就是一个祖龙脉，可以帮助一个门派立下万世根基。   而且他是一个有灵智的龙脉，更是可以自己修炼，凝聚天地间的灵气，自动进化。   整个不周山一共有十大祖龙脉，每一个龙脉都是巨大无比，比起传说中的昆仑山或者海外三仙岛都是不差丝毫。   但是这里可是不周山，擎天之柱，虽然很多大能在这里修炼，却是没有一个人敢挪移或者私自占有这些龙脉，因为只要谁挪移了这龙脉，那么恐怖的业力，即使圣人也要立刻暴毙。   而龙珏却是靠着吞噬这些龙脉而成长，甚至最后一举吞噬这十大祖龙脉也不是不可能。，Subhuti, what do you mean by cloud? If you are reading, I should be a sentient being. Subhuti, don't do is read, why? There is no such thing as a Buddha. If there is a sentient being called Tathagata, the Tathagata has four phases: I, man, sentient being and longevity. Subhuti means: Tathagata, have the heart of sentient beings. Subhuti thinks: Tathagata has the heart to help all living beings. Does he have this heart? Buddha is asking him: Subhuti, what is the meaning of cloud? What do you think? In other words, what do you think of this matter, this problem? Do you mean that the Tathagata has the heart to relieve sentient beings? It is wrong to say the Diamond Sutra. You should not call the Tathagata's work a thought. Don't think that the Tathagata says that the Vajrayana Sutra is to save all living beings. Don't think that the Tathagata is to save all living beings. I should be a sentient being. The Buddha is called Subhuti. Don't have this view. Don't think that the Tathagata says the Vajra Prajna Paramita Sutra is for sentient beings. This is wrong. Subhuti, what do you mean to say: Tathagata has the heart to take care of all living beings. Buddha sent Subhuti's suspicion to him. Buddha said that this sutra of Vajra Prajna Paramita does not have a mind of sentient beings, so don't think about it. Why? The essence of all living beings is Buddha, and all living beings are Buddha. This is the Mahayana doctrine. In particular, the Hua Yan Sutra is devoted to this issue, which is contained in many volumes of scriptures. It is said that all sentient beings are Buddhas. If the Tathagata is to make all sentient beings Buddhas, this is a lie. What do you mean by lying? It is me, human beings, sentient beings and longevity, not only I, what I think, this is what I think and what I think in my heart. Although all sentient beings have Buddha nature, if it is said that if it is not because of Buddha, how can he realize? With what practice can one become a Buddha? It is we who hear the Buddha's words, and only by listening to the Buddha's words can we realize this truth and become Buddhists. This Buddha tells us that Buddha transforms sentient beings into beings without transforming them. Buddha does not transform the mind of sentient beings and no sentient beings are transformed by Buddha. This is the characteristic of Vajrayana Sutra. This is why it is different from other Sutras. The Buddha has repeatedly instructed Subhuti that you must not have this kind of thought. You must not say that the Tathagata is for the sake of sentient beings, whether it is the Tathagata saying, the Tathagata practicing, or the Tathagata coming out of the world. Many other sutras say that the great cause of Buddha's birth is the salvation of all living beings. The Diamond Sutra sends out this thought and tells Subhuti that you should not have this idea. Why not call you this idea because of Buddha's salvation of all living beings and why? Subhuti, don't do is read, what reason? The reason is very simple, there is really no such thing as Buddha, so I ask you not to say that Buddha can do it. Because there is really no sentient being, such as Buddha. If there are sentient beings such as Buddha, Buddha has me, human beings, sentient beings and longevity. If the Buddha wants to have this idea, I will have the idea of sentient beings, I will have the idea of sentient beings, I am Buddha, and sentient beings are sentient beings, then the Buddha has four distinct phases: I, human beings, sentient beings and longevity. In fact, the Buddha does not have me, human beings and sentient beings. Therefore, the Buddha enjoins Subbodhi that you do not have the idea of Buddha's idea of sentient beings, and at the same time you do not have doubts. Therefore, tell him not to do is to read, that is what this means. Don't do this, Buddha has no sentient beings to be able to live, no sentient beings to become Buddha, and no Buddha to live. To eliminate this idea, although all sentient beings have Buddha nature, can they be enlightened by themselves if they do not listen to what has been said? What makes you practice to become a Buddha? This is a rhetorical question, that is, let us understand that Buddha is not persistent, nor does he have my own view, human view, sentient beings view, and longevity view. Buddha transforms all living beings into nothing. Buddha transforms all living beings into beings without seeing each other and without being able to transform. There is no Buddha who can be changed, nor is there any sentient beings that can be changed. Let's understand it this way. The meaning is very deep. Let's get rid of all persistence. Because we sentient beings know and see too deeply, especially we draw the common people and Buddha very clearly, which is wrong. For example: Patriarch Danxia, he broke the attachment of the master of a temple, that is, the master monk. Buddha's heart, the heart of all living beings; Buddha's image, sentient beings' image. Persistence is very serious, he went to visit him. Seeing the temple, he went to the main hall. It was winter and the weather was very cold. Patriarch Danxia took down the wooden Buddha statues and split them, lit a fire and baked them. The abbot monk, still can promise him? I started to argue with him. The abbot said: How do you split the Buddha? How did you burn my Buddha statue? He said: I am looking for sarira. The abbot monk said: What relic is in this wood? He said: Oh, there is no sarira in the wood. I'll burn another one if there is no sarira. How do you understand? He is breaking away from this master's knowledge and vision. He is too clear about the Buddha's vision, my vision and all beings' vision. He breaks away from his knowledge and vision. As soon as he burned, he said, ' I am looking for sarira.' Where is the sarira in this place? Where is the sarira in the wooden statue? Why did he worship him without sarira? What is he doing? I'll burn another one and the host will be enlightened. Do you know the reason for his enlightenment? He disavowed his knowledge. Buddha means there is no difference among all beings. The Buddha is wood, not the real Buddha. If we normally regard Buddha statues as wood, can you practice? We really regard the Buddha as the real Buddha. There are several aspects: to a certain kind of person, it is Zen meditation for that old practitioner. he reached the peak and was too clear about the difference between Buddha and sentient beings. Patriarch Danxia broke his belief. This is not something we can use casually. You also went to the temple to take a Buddha statue and split it, then you can commit crimes and shed blood. He didn't, so there is a lot of scripture, don't misunderstand. You must not do that until then. For example, a Zen master, who has been sitting and participating in Zen for 120 years, how can you compare? You can also go there and sit there. how can you compare yourself with him for more than 20 or 30 years? You can only gain by yourself. There was a man selling tofu. when he went to jinshan temple to deliver tofu, he looked at master sitting like this. he said, ' master, one year he also sits like this when delivering tofu, and two years he sits like this. is it any good to sit like this every day?' It must be good. He asked the guest teacher, I also want to sit down. The guest teacher said, ' No, how can you run and sit down?' He said, ' I will not sit inside. the masters will sit inside the door. I will sit outside the door and sit at the back door. is that possible?' The hostess asked him to grind and say, ' okay, okay, you are not allowed to talk or make any noise here.' He sat at the back, waited for a fight, and then said to the guest teacher, ' alas, I have gained a lot from this sitting.' The insider said: What have you gained? He said: I owe me the tofu account three years ago. I have long forgotten it. I remembered several accounts in this sitting. I should go to ask for the account and collect the money. What do you think of this story? How do you understand? Therefore, we should calm down, calm down the crazy heart and floating heart. Like him who has no wisdom, we can realize wisdom. Wisdom can illuminate itself, so-called open wisdom is open mind, open mind is wisdom, simply say wisdom now. Before wisdom comes to light, can it be life or death? In the past, present and future, you have known and completely laid down your body, mind and body, seeing that it is empty, that is the meaning. Buddha does not have sentient beings, nor does he have this idea. I am capable and sentient beings are what I am capable of. If there is such an idea, if he is not a Buddha, he will not succeed, that is the meaning. Subhuti certainly understood, so the Buddha asked Subhuti: Do you think so? The Tathagata's work is to chant me to save all living beings. What if there is such an idea? It is wrong. Subhuti, don't do is read, there is no sentient beings Buddha degree. I'll tell you the truth, in fact, there is not a sentient being who is Buddha. If the Tathagata wants all beings to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be The Buddha has long been dead, without me, human beings, sentient beings and longevity. That's why he said: ' Buddha spends all day without seeing sentient beings.' Because the Buddha knows Subhuti still has doubts, his heart is still not clean, and he still thinks that all living beings are what the Buddha does. All living beings are enlightened by Buddha. Buddha is enlightened by being enlightened, so Buddha wants to be enlightened. Buddha replied: All living beings do not want me to do it, nor do I want to do it. Why? All sentient beings are full of Buddha nature. All sentient beings are Buddha. This everybody can want deep participation, all living beings are Buddha originally, born Buddha has no two, heart and Buddha have no two, no two is one. All sentient beings are Buddhas and are just lost in enlightenment. This truth should be taken into consideration. It's not that scripture can't be told according to the text, but that the participant is thinking. You have to see the body, and the body is the same. No matter what its appearance is, it is the same. For example: wood. If this wood is carved into a Buddha statue, everyone will offer it there and kowtow for worship. If this wood is made into a chair, all of us will sit on it and put it under our buttocks. One kowtows and worships every day and the other sits under his buttocks. Are these two the same? But they are all made of wood. It turns out that they are all made of wood. From this truth, we all realize that the essence is the same, and all living beings and Buddha are one body. He is lost and fallen, that is, all living beings. Has he realized? Enlightenment is Buddha. The Buddha is clear, clear, sentient beings are Buddhas, future Buddhas, Buddhas are accomplished Buddhas. One has become, one has not yet become, it turned out to be one. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' I am a pseudonym, I am not me, then there must be me, but ordinary people don't think so, think it is me. He thought I said I was me, said I was not me, we can understand from what we said. As we say fire, fire is not fire. When talking about fire, it is not fire, but fire, not burning our mouths, burning our tongues, this pseudonym. But if you don't say fire, how can people understand that you mean fire? Let me understand here that this is a false statement. What about Buddha? Buddha is not Buddha, that's the meaning. So Subhuti, the Tathagata, said, ' If there is me, there is no me.' Tathagata said: I am not me. However, ordinary people are persistent, saying that I am not him or you, saying that I am me, respectively. Buddha said: Ordinary people think there is me. The Buddha was afraid of Subhuti clinging to the common people. The Tathagata said, ' The common people are not common people, but common people.' Every diamond sutra has a 30% discount, a pseudonym that follows the world, and an explicit truth. No, after that, they follow the world, so all Buddhas become Buddhas, and they also show that they are just like people. Just understand this truth. The Tathagata said that I am pure in nature, and that I am always happy and pure. I am always happy and clean, not ordinary people who are greedy, angry, stupid, ignorant and false, but I am false. Buddha said that I am always happy and I am clean and virtuous. Therefore, the ordinary people think it is me, and the ordinary people have me, some people, and some people's opinions. That is the ordinary people. Why? Is there birth and death in the heart of the common man, so it is called the common man. The heart of a saint has no birth and death. He is not the common man. The man who has realized Prajnaparamita is not the common man. The man who has lost the Prajnaparamita is the common man. Therefore, ordinary people are not ordinary people, and when ordinary people realize prajnaparamita, they are not ordinary people. Another kind of said, the heart can have some, can have some ordinary, the heart is incompetent, is not ordinary, is the equality law, the law is equal. It is the equality of the law and there is no superiority or inferiority, that is to say, the suspicion is completely removed, the transcendence is immediately entered, and Bodhi is established. That is the Buddha, and all beings are equal. Subhuti, what do you mean by cloud? Can you view the Tathagata in 32 phases? Subhuti, do you think Buddhism is thirty-two and eighty good? Subhuti said: So it is. Yes, it is like this. I view the Tathagata in 32 phases. The Buddha said Subhuti: If you look at the Tathagata in 32 phases, the wheel of the holy king is the Tathagata. If you think of yourself as a Tathagata with 32 phases, you are wrong. Why? There are also 32 phases in the runner king. isn't that why the runner king has become a Buddha? Hearing this, Subhuti made a wrong answer, so he quickly corrected it. Subhuti White Buddha said: Buddha, as I understand the meaning of Buddha, should not view the Tathagata in 32 phases. How should we view the Tathagata? Therefore, the dharma body is not a phase. Tathagata: such as person, such as motionless; Newcomers, come and not come. Should appear in the world, should appear. Dharma is dharma body, because Subhuti's perseverance has not been completely eliminated and there is still this problem. Therefore, the Buddha has raised such a question mark for him. It is supposed to be asked, but Subhuti does not know the meaning of Buddha, so he answered it easily and did not intend to answer it. If so, he is right. Buddha said he was wrong. What should he do? After the Buddha said this, he knew and understood that he did not view the Tathagata in 32 phases, because the runner king has 32 phases and is the same as the Buddha. The runner king is far from the Tathagata. How can he compare with the Tathagata? He saw that his thoughts and worries were not broken, so Subhuti immediately turned around and said that if I understood the meaning of Buddha and said that Buddha asked me, I answered casually. If you ask me further, I know what you mean. You should not look at the Tathagata with the thirty-two phases. You should not look at the Buddha with the thirty-two phases. Now Subhuti is completely clear. At this Prajna meeting, Subhuti has entered the realm of Great Bodhisattva. He is not the original two-way person, but only the person and me. He has already entered the court of justice, so he should not reply小丑带着一群坏人来进攻了，我可是在书上看到过，他以前，灭了很多城市，一直没人打得过他，就在人们没办法时，有五个元素战士用一把枪把他封印起来了，没想到他怎么又出来了，我们只能躲在家里，靠着望眼镜来观察外面的状况，小丑讲很多家破坏了，并杀死了很多乐高人，就在快要炸掉城市时，五个元素战士冲了出来，击退了很多怪物，最后把小丑击败了，看着保护家园的元素战士，一种强烈的想当元素战士的情感油然而生。红、黄、蓝、黑和我，也就是绿，共同决定去参加元素五年一度的元素战士选拨赛。首先，我们需要有很快的反应能力，四面八方都会有铁球悬浮在空中，任何一个铁球随时都会掉下来把我们压成泥。我一会跳过去，一会跳过来，一个也没打中，接下来又要有速度，一个个冲得比汽车还猛。最后，我们要用一堆破烂零件造东西，可以合作，我立刻叫来了红、黄、蓝、黑，我们用这些零件造了个巨大的机器人，每个部分都有一个人来操控，开始战斗就有人的东西坏了，我们接着去了小丑住的地方，听小丑的下一步计划，小丑一直抱怨皇帝不让他全国搜捕，他想了想，忽然叫了一声：“对啊！我可以把皇帝杀掉，然后自己再坐上皇位”。我想去告诉皇帝，但又怕皇帝不信，所以我们想出了个办法，小丑应该会制造一个大麻烦，让皇帝派走所有的守卫，再去偷偷杀掉皇帝，我们要在守卫刚走就立刻去告诉皇帝，小丑要来杀他，如果时间不够，小丑出门，红、黄、蓝和黑会去拦住小丑，让小丑越晚越好。果然，小丑派兵在很多地方制造了大麻烦，皇帝那派点兵，这派点兵，兵就没有了，我赶紧跑进皇宫里把事情告诉了皇帝，还让皇帝跟官员说，如果小丑来了，问他去哪了，你们就说我出去有事，很快就回来了。然后皇帝就和我出去把士兵们带回来，皇帝回来后小丑还没来，我就趁机躲在桌子下，又过来一会儿，小丑终于来了，这次小丑又给皇帝送来了一台乐高电脑，并教皇帝在上面玩游戏，皇帝玩的都停不下来了，小丑偷偷拿出了一把剑，用力向皇帝刺去，我使用木元素把剑挡住了有的还散架了，有的一踩就碎，有的一碰就碎，但最后还有一位强者靠着会飞来躲到现在，我们启动所以炮弹来炸他。最终，他在最后一刻被打了下来，我们胜了，还要五个乐高人也被留了下来接受训练跟着定位装置，我们到了一座火山脚下，我们坐着车一路开进了云里，可又不像云，因为云没有这么大一片的，听了当地居民的谈话，才知道这叫云海，在云海里的视线越来越模糊，能见度越来越低了，只能看见距离两米内的东西，突然，前面出现一块大石头，但司机有惊无险的躲了过去，可是又有一块大石头从山上飞了下来，车子也被撞到了很远的地方，还好经验丰富的老司机带我们走出了云海，来到了山上的火山脚下，一下车，我便马上冻的全身发抖，但我一转身，又被热得像夏天里的狗一样，真是冰火两重天啊！我们走着走着就要爬火山才行了，我们艰难的抓着山上突出的石头，一步一步往上爬，才爬到一半，黄就支撑不住了，他提醒我们别太累了时，脚没踩稳，掉了下去，但还好下面有个小平台，可黄还是受伤了，我们让黑去把黄送往附近的医院，其余人继续前进。等我们到山顶时，突然从旁边飞来了一桶油，让火山喷出了一点岩浆，差点溅到我身上来，幸好我躲得快，红和蓝一下子冲上去，想抓住扔油桶的人，但他们还不知道是小丑干的，此时，小丑又逃了，可我们再次用追踪器定位时，却发现定位显示在火山里，我们虽然觉得不可能，但还是去造了一艘高温潜水艇，再穿上防高温服，再叫上恢复了的黄，就开始下潜了，下潜一千米后还没见到任何可疑的东西，正当队员们准备放弃时，忽然出现一个房子一样的建筑，我们进去一看，什么也没找到，我们只好出去外面继续下潜，可温度升到四千度时已经不能再下潜了，已经是极限温度了，可定位显示小丑还在更深处，我们又不能下去抓小丑，也不能空手回去，我们只好把希望放在那像房子一样的建筑里，我们思考了很久也没想出一个办法我找到了他们并说明了情况后，市长又派了一百个乐高士兵去支援我们，二队也答应去支援我们。在过去的路上，我一直在通过装在红身上的微型摄像头找到他们。那个城堡的主人果然是小丑，他一副高兴的样子说：“这不是元素战士吗？想不到你们也有今天”。可小丑忽然又不高兴了，说：“怎么少了一个，绿呢？绿在哪？你们把他藏哪了”？“如果绿带着带着其他乐高人来救你们，你们就活不了了，他们关进监狱去”。小丑淡淡的说：“监狱里什么也没有，而且旁边关的都是前几天失踪的人，有些有用的可以去做士兵、？师和清洁工，没用的只可以被关着，并且只能吃别人吃的剩饭，有时候没有还吃不了。所以有人已经撑不住了，被活活饿死了”。我听到小丑说只能我一个人去救红他们，否则小丑就会杀了他们，但如果我不带士兵和二队，那我肯定打不过小丑，如果我带了军队，小丑又会把红他们杀掉，在我想不出办法时，白一看我这样，问我是不是有什么事，我把刚才看到的告诉白一，白一叫上了白二、白三、白四、白五一起来想办法，最后我们决定先让士兵造一百个救生船，然后我去城堡里吸引小丑的注意力，尽量拖延时间让二队去救红他们，再让五十个士兵去救其他被关在这里的乐高人，再留五十个士兵到大门口等我消息来支援我。我走到小丑面前，和小丑聊天，聊了很久，原来跟小丑聊天这么容易啊，我还以为小丑会怀疑呢，可小丑好像看出了我细微的变化，叫了诗歌乐高人去外面看看，回来后小丑一数。怎么只有九个回来了，这九个乐高人说他们中计了，有好多士兵在外面，那个乐高人死了。我知道情况不妙，赶紧呼叫了外面的士兵。然后小丑就让所有的乐高人来杀我，就在一堆乐高人围攻我，而且士兵又没来时，刚才那九个士兵跳过来，杀了好多小丑的军队，原来那九个乐高人分别是红、黄、蓝、黑、白一、白二、白三、白四、白五，我们一起战斗，打败了很多小丑的乐高人，最后我们去抓小丑，小丑坐上船逃了，我们也坐船追，市长也派了很多乐高军人一起去追小丑。就在快要抓住小丑时，小丑从船里拿出一个盒子，我们决定可能是什么危险的武器，一下子跳到他的船上按住了那个盒子，我们正想把盒子夺过来，黑却把盒子打掉在船上一时间洛克成为了名人。洛克感觉自己很有自信了，于是就乘车来到猫王国，他骄傲地对猫们说我：“看！我现在有多强大，我可以很容易就打败你们了。”于是，洛溪就和一支叫做加菲的猫进行决斗，结果洛溪惨败而归。洛溪终于知道了，漂亮的外表，不如有一个聪明的大脑由计算机程序控制研磨制作而成，尽显完美见红他们把我抬回床上，然后我就睡着了，我醒来时红他们说我已经睡了三天三夜，小丑已经把他能管的地方全部派兵搜捕我们，因为他和皇帝闹了点小矛盾，所以他不可以全国搜捕，说完蓝就给我拿了碗饭，我飞快的吃了下去，我完全恢复后就问二队怎么样

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