Some people are interested in learning about Buddhist ideas, but not about Buddhist practices. Yet without practice, natural wisdom qualities do not blossom. If they do not develop wisdom qualities, these people may later regret their interest in Buddhism, thinking that it did not work for them. Instead of having faith and practicing, they give up. This occurs because, from the beginning, their intention is to learn substantial ideas to use only for the temporary purposes of this life. Whatever they learn easily fades and is dispersed because it is only learned through conceptualization and is disconnected from the vast quality of original awareness.

有些人對學習佛法的觀念有興趣，但對佛法的修行不感興趣。然而若不修行，就無法開展自性智慧的功德。若不培養智慧功德，以後可能會後悔自己曾對佛法感興趣，認為佛法對自己沒有作用。這些人不具信心也不作修行，反而放棄了。這是因為，打從一開始，他們就只是為了想運用於今生的短暫目的而學習那些基本觀念。由於只是透過概念來學習，也與本初覺性的廣大功德失去連結，他們學到的一切便會輕易地消褪和散失。

If we want to have faith, we must have the intention to make a strong effort. In Dharma, it is necessary to make a complete commitment and to give one's life. Since everything in ordinary existence is temporary, created from habit, and continuously changing, the more we try to do, the more it becomes essenceless. We must think deeply about this and about what is actually true and meaningful. Since the nature of mind is unobstructed, whatever we aim for occurs. By acknowledging this, and through the experiences that automatically come from strong commitment, we must practice with the resolution to know our own minds and to change ourselves and other beings toward enlightenment.

假如我們想要擁有信心，就必須有堅定努力的意願。在佛法中，立下完整的誓言及奉獻個人的生命，是必備的條件。由於世俗存有皆由習性而來，既短暫又不斷變化，因此我們試圖做得越多，事情就變得越沒有意義。我們一定要對此深思，並想想什麼才真正是真實又具義的。既然心性無所阻礙，心想則事成。經由以上的認知以及從強大誓言中自然生起的體驗，我們必須下定決心要了知自心本性並讓自己及其他眾生轉朝證悟前進，以此決心而作修持。

For many people, the biggest obstacle to having faith is their impure perception, through which anything can be misinterpreted. If our spiritual qualities are undeveloped, it prevents us from being able to recognize profound qualities in others. Then, even if we are able to meet sublime Buddhist teachers and teachings, we do not understand how precious they are. If we are involved in Dharma activities and associating with others who are interested in Dharma, but we are not tasting the truth of Dharma through practice, we will not understand the meaning of Dharma through our own experience. Then we will not see the priceless, inexpressible meaning of Dharma clearly. We will only hold on to our ordinary perceptions without being able to recognize the extraordinary spiritual qualities of others, If we judge sublime beings with our worldly habit and negative projections, it only increases our own obscurations. Whatever is beyond worldly phenomena cannot be understood by worldly reasoning.

對許多人而言，生起信心的最大障礙就是自身的不淨感知，由此而使他們錯解了各種事物。如果修持的功德尚未開展，就會阻擋我們認出他人的甚深功德。如此一來，即使遇見尊聖的佛法上師和教導，也無法理解其有多麼珍貴。假如我們涉足了佛法事業，並與對佛法有興趣的人共事，但卻不透過修行來親嘗佛法真諦，便無法經由自己的體驗去瞭解佛法的意義。那麼，我們也就不能清楚地看到無價且無法言喻的佛法要義。我們只會執取自己的不淨感知，而無法認出他人的殊勝修行功德。如果以世俗的習性和負面的投射來判斷聖者，那只會增加我們的遮障。凡是超越世俗現象的事物，皆無法以世俗的推論來理解。

Unfortunate beings who are strongly attached to their own impure perceptions do not release them even with the most positive circumstance of the blessings of pure teachers. They only see their own obscurations in others. Instead of using their samsaric phenomena to create new, positive phenomena through practice, they have more faith in their obscured ideas and in incorrect snap judgments than in Dharma and their teachers. Even when a sublime teacher shows the path of enlightenment, people may misuse this opportunity and relate to their teacher as the object of their own samsaric conceptions instead of perceiving him as the reflection of enlightenment's wisdom qualities with which they can unite.

對自身不淨感知具有強烈執著的無福眾生，即便擁有清淨上師們加持的極善之緣也難以解脫。他們只會在別人身上看見自己的遮障。他們非但沒有透過修行，利用輪迴現象來創造新的正面現象，相反地，他們對自己有所遮障的觀念及驟然迅速的錯誤判斷，比對佛法和各自的上師更有信心。即便有位尊聖上師顯示了證悟之道，他們也會誤用這個機會，將上師視為他們自身輪迴概念的對境，而不是將上師視為具有證悟智慧功德的映照，也不認為自己能與之相融為一。

The qualities of sublime beings can only be recognized by developing increased awareness. For those who begin to see these qualities through their practice, faith arises naturally through the evidence of their own experience and the recognition of the purity of self-revelation. With practice, the influence of chaotic, unclear, impure perception is purified by the influence of the calm, clear energy of natural mind.

唯有不斷增長自身的覺性，才能認出聖者的功德。對那些透過修行而開始看見此等功德的人來說，借助於體驗自身覺受及認出自顯清淨，信心將能自然生起。藉由修行，渾沌、雜亂、不淨的感知之力，將因自心本性的平穩、清明能量之力而獲得淨化。

Wisdom teachers can assume any aspect that will benefit, appearing to us in whatever way will open us to our inherent wisdom qualities. For example, sometimes wisdom teachers may appear to criticize and disagree with their students while revealing the wisdom of discernment, and sometimes wisdom teachers may appear to accept and agree with their students while revealing the wisdom of equanimity. We can never judge sublime teachers with dualistic mind, since their activity is beyond ordinary understanding.

智慧上師們能採用各種利益眾生的方式，向我們示現任何一種會開啟我們本具智慧功德的樣子。例如：為了彰顯妙觀察智，智慧上師有時可能會批評且不同意弟子的想法；為了示現平等性智，智慧上師有時則可能對弟子表現出接納及贊同的態度。由於尊聖上師們的佛行事業超越了世俗的理解，我們千萬不能以二元心來判斷他們。

Whatever a wisdom teacher says and does is indefinite and depends on how it is personally understood. It is through our own personal, positive phenomena that we increase the natural qualities of awareness mind. With the fortunate karma of being able to meet a spiritual teacher who can introduce and reflect the nature of mind, we can use whatever occurs within this precious connection to lead us to enlightenment.

智慧上師無論說什麼、做什麼都是非了義的，要靠各自的領會。正是透過我們個人的正面現象，而能增長覺性心的本然功德。因為有了得遇修行導師引介並映照自心本性的福報，我們才能以此殊勝連結所引發的一切來帶領我們邁向證悟。

The deepest meaning of teaching is not the form or aspect of any particular teaching, but the meeting of the teaching with the mind, in order to open wisdom mind. Actually, everything is teaching since everything is phenomena, and all phenomena are teaching if that is how they are used. Sublime beings can teach anything because wisdom mind is unobstructed and reflects everything through unconditional compassion. Buddha can be anything.

法教最深的意義並非在於任一法教的形式或觀點，而是要讓法教與心結合，以便開啓智慧心。事實上，萬象皆是法教，這是因為萬象皆為現象，若知道如何運用一切現象，則其皆為法教。聖者可以教導任何事，是因為智慧心無所阻障，且能透過無緣之悲而映照一切。佛可以是任何事物。

Actual teaching is to not know anything through dualistic mind, since the meaning of actual teaching is to reach enlightenment. By connecting to Buddhist teachings with faith, we can increase our own pure phenomena until they become the same as the empty, pure appearance of Buddha, who said, "I never said anything. Each sentient being just heard through their own phenomena." Since actual qualities come from within us, we must practice so that we can find inspiration from ourselves. The benefit of the compassion of Buddha comes from the phenomena of sentient beings. This compassion is completely natural and unobstructed without any condition of self or other, yet benefit occurs continuously and effortlessly as the result of previous aspiration and prayer.

由於真實法教的要義在於達到證悟，因此真實法教［的內涵］是：不要透過二元心認知事物。藉由信心與佛法連結，我們可以增長自己的清淨現象，直到它們變得等同於佛的空、淨顯相。佛陀曾說：「我從未說法。各個有情眾生只是透過他們自身的現象來聽聞。」即然真正的功德是從我們內在而來，我們就必需修行以便能從自身找到啟發。佛陀的悲心之所以具有利益，是來自有情眾生的現象。這種悲心完全自然、無所阻障，不依任何自他之緣，然而由於先前發願與祈求的結果，便能無須勤作而持續帶來利益。

～待續，普賢法譯小組Peter, Sammie, Teresa, Wind, Zoe中譯；Sophia, Susane校對；Serena完稿於2020.3.20，若有指正敬請來信 serenalotus@gmail.com，願一切吉祥！