聽列諾布仁波切：愛與信心（Love and Faith）-8：我們受皈依戒的時程，並非直到尋得新的上師為止，而是直到獲得證悟為止

~ Excerpts from “White Sail: Crossing the Waves of Ocean Mind to the Serene Continent of the Triple Gems” by Thinley Norbu Rinpoche (Shambhala, 1992)

~ 選譯自《白帆：橫渡心洋之浪以達三寶的祥靜之洲》

1. 如果我們相信心的相續性，那麼愛就會以相續的正能量將我們與所愛以不著痕跡的方式相連 https://blog.xuite.net/yeshi_tsogyal/twblog/447386106

2. 並無可作執取的實質色相，而只有無染垢的空性 https://blog.xuite.net/yeshi_tsogyal/twblog/447895081

3. 當我們能夠相信、修習並成就淨相的金剛乘三昧耶精要，則一切皆為本尊 https://blog.xuite.net/yeshi_tsogyal/twblog/555058501

4. 若能相信心的相續性，就能從悲觀的習性中解脫，而經由信心的樂觀，便可創造善業的因緣 https://blog.xuite.net/yeshi_tsogyal/twblog/555089843

5. 心只有在二元分別時才是迷妄的；純粹的覺性之心為空性，不住於任何地方 https://blog.xuite.net/yeshi_tsogyal/twblog/573394102

6. 如同無實體的天空可以由水所映照，智慧心也可以由仍有障蔽的心所映照 https://blog.xuite.net/yeshi_tsogyal/twblog/573426036

7. 無惑之心即是覺性之心，無惑之識即是智慧之心，而萬法無惑之基礎即為無染的空顯不二 https://blog.xuite.net/yeshi_tsogyal/twblog/588985964

8. 

Even though wisdom mind is inexpressible, inconceivable, and without characteristics, in order to create faith and understanding in new practitioners, it can be described as sole awareness free from dualistic mind. In order to reach characteristicless wisdom mind, we have to change our previous habits to new habits through faith, practice, and meditation. To expand awareness of nondualistic wisdom mind, practitioners depend on many methods that use the support of all of the accumulations of virtue, such as prayers, recitation of mantra, visualization, and meditation, following their chosen sadhanas according to their explanations. When meditation is influenced by wisdom mind, even the residual, impure phenomena of the practitioner that arise from the ordinary habit of previous lives can cause pure phenomena, just as gross fuel causes the light of a fire. With practice, the fire of meditation exhausts the fuel of residual, impure phenomena so that gross habits vanish and wisdom pervades.

儘管智慧心無法言說、無可思議且無有性相（特徵），但為了讓初修者建立信心與理解，可以將智慧心描述為離於二元心的純粹覺性。為了獲致此無有性相的智慧心，我們必須藉著信心、練習及禪修，將以往的習性改變成新的習慣。若要擴展那非二元之智慧心的覺性，修行者便要依循各自所選儀軌的指示，而仰賴諸多累積善德的法門，例如：祈願、持咒、觀想及禪修。當智慧心對禪修產生作用時，即使行者前世所殘留的不淨世俗串習生起，亦可引發清淨的現象，正如粗層次的燃料可以引發火焰的光明一般。透過修行，禪修之火能燒盡那些殘餘、不淨現象的燃料，因而粗層次的串習消失，智慧遍現。

The practitioner's experience of wisdom that comes from circumstances is extraordinary and pure in comparison to ordinary worldly phenomena because it does not cause any heavy, samsaric, solid suffering. Gradually, through practice, even subtle, tangible conceptions diminish as a sign of the approach of stainless wisdom mind. Because these subtle conceptions naturally disappear through self-recognition, there is no chance for them to cause the sediment of habit. For example, it is impossible to paint in the sky because there is no place for the paints to settle, just as conceptions cannot settle in the wisdom of clear space. It is not necessary to depend on wisdom that comes from circumstances when wisdom mind opens, completely free of circumstance, because this wisdom is not different from the enlightened mind of the Buddhas.

修行者依諸緣境所起的智慧體驗，相較於一般世俗的現象，［可說］是殊勝且清淨，因為它不會導致沉重、輪迴性質、堅實的痛苦。逐漸地，透過修行，就連細微、實質的概念也會減少，而這被視為趨近無染智慧心的徵兆。這些細微的概念經由自明（自己認出自己）而自然消失，因而沒有機會造成習氣的沈積。例如，我們無法在天空作畫，因為無處可安置顏料。同樣的，概念也無法安置於清淨虛空的智慧中。當全然不依緣境的智慧心敞開時，就不需要仰賴依緣所生的智慧，因為這個智慧與佛陀的證悟心並無不同。

If we want to receive the blessings of enlightened awareness, we only have to increase our faith and devotion. The blessings of Dharma never decrease and are always present to connect with us. When we practice in order to recognize this, we must realize that when blessings are received, they must be contained and not scattered. Discussing practice with one's teacher can untie the mind. However, without having wisdom confidence that is not affected by circumstances, when inexperienced practitioners talk casually about practice to other ordinary people, it only creates material conceptions about what is wrong and right. This can cause obstacles for receiving the blessings of practice, disturbing our energy by creating conflict and contradiction. Since the purpose of practice is to develop wisdom energy, we must contain this energy with a clear, simple, single mind. It is very difficult to sustain radiant, inner light without being secret about one's practice. In this way, without dispersing it, we can preserve and deepen wisdom energy as it arises.

若想領受來自證悟覺性的加持，只要增強我們的信心和虔敬即可。佛法的加持從來不會減少，它一直與我們相繫。當我們為了認出此［智慧心］而修習時，必須瞭解到在接受加持時，一定要完整領受且不予外散。與上師討論修習可以打開心結。然而，當經驗不足的修行者與其他一般人隨意談論修習時，由於自己不具不受緣境影響的智慧信心，如此只會製造孰對孰錯的唯物觀念。這樣就可能對領受修行加持帶來障礙，且因引發衝突和矛盾而擾亂自己的能量。既然修習的目的是要開展智慧能量，我們必須以清明、單純且單一的心來容受這份能量。若對自己的修行不保密，便很難維持明照的內在之光。所以說，當智慧能量生起時，我們不予外散，即可保持並深化之。

When heavy, thick obscurations and lack of faith prevent us from seeing pure Buddha appearance, the only method is to rely on one's own wisdom teacher who introduces Buddha nature through teachings, initiations, or by directly pointing it out. Even though there is a sun, without a magnifying glass, it is impossible for kindling to catch on fire. Likewise, even though there is immeasurable wisdom energy embodied in the Buddhas and Bodhisattvas, without a teacher, it is impossible for one's own Buddha nature to open.

當重厚遮障與缺乏信心阻礙我們看見佛陀的清淨顯現時，唯一的方法就是依止那位透過法教、灌頂或直指心性而引介個人佛性的智慧上師。即使有太陽，如果沒有放大鏡就無法引火。同樣的，儘管諸佛與菩薩體現著無可計量的智慧能量，如果沒有上師，就無法開顯我們的佛性。

True love and faith come from wisdom teachers who show us the actual meaning of these words. One must especially have faith in one's own wisdom teachers who are showing the path of enlightenment. As Drigung Kyobpa Jigten Gonpo said:

If the sun of your devotion does not shine

To the lama's form, the snow mountain body of the four kayas,

The flowing water of blessings will not fall.

So therefore you must persist with earnest devotion.

真正的愛與信心，來自指引我們認識這些字句之真實意義的智慧上師們。我們尤其必須對指示證悟之道的個人智慧上師們具有信心。正如直貢覺巴吉天恭波（Drigung Kyobpa Jigten Gonpo ）所說：

若虔敬之日未照在

上師四身之雪山上

加持之泉便不降臨

故需恆持至誠虔敬

Teachers may manifest different qualities with different students, depending on the mind of each student. The kind of teaching that is appropriate for each person must be considered in order to keep from wasting their potential. Wisdom teachers are, as Rigdzin Jigmed Lingpa said, "according to relative truth, suitable with everyone's traditions, and according to absolute truth, the opposite of anyone's traditions." Buddha said that the best teacher is one who can teach according to individual capacities, adapting to the karmic phenomena of each being. There is no contradiction in teaching different students with different methods, since any method can be used if it benefits. The essence of all teachings is the same, which, according to the Bodhisattva's path, is vast love inspiring deep faith that releases beings from suffering and leads to enlightenment. Just as a cake is sweet from whatever direction it is eaten, the instructions of a wisdom teacher reflect whatever skillful means will release us to enlightenment so that each person's capacity is fully used, from whatever point of view we are taught.

上師可能會依據每位學生的心智而顯現不同的特質。為了避免虛耗學生的潛能，就必須考慮哪種教法比較適合。正如持明吉美林巴所說的：「智慧上師是，能在世俗諦上隨順個別的傳統；在勝義諦上則與個別的傳統相斥。」佛陀曾說，最好的上師是能依照個人的根器、因應個別眾生的業力現象而傳授教法。以不同的方法教導不同的學生，並無矛盾之處，因為只要能有幫助，任何方法皆可使用。所有教導的精要都是相同的，根據菩薩道，那就是能啟發甚深信心的大愛，而這份大愛能解救眾生離苦並引導邁向菩提。就像從任何一個方向吃蛋糕，都是甜的一樣；智慧上師運用各種善巧方便的教言，都能解救我們達致證悟，如此則無論由何觀點來教導我們，都可充分利用到個人的能力。

According to the Buddhist tradition, Dharma teachers are not thought of in an ordinary way and must never be abandoned and forgotten once they have taught us. Buddhist teachers do not guide us only in this life. They guide us until we attain the same confidence as our teacher. By our belief that our teacher abides with all Buddhas, he guides us to be released from all ordinary, miserable phenomena to the clear, stainless ecstasy of enlightenment.

依據佛教的傳統，我們一旦受教於佛法上師，就絕對不能捨棄或遺忘，也不可用世俗的方式來看待他們。佛法上師不只在此生指導我們，他們會指導我們直到擁有與其相同的信心。若能相信上師與諸佛同在，上師便將指導我們從一切世俗、悲慘的現象中解脫，而達到證悟之清淨、無染的大樂。

Even if we are not practicing in an elaborate way with many deities, all deities are included within our wisdom teacher, who has only positive qualities. Whenever negative habits arise, we must instantly think of these positive qualities and recognize our ordinary conception as habit. In this way, we can transform all habit into deity, whose essence is our teacher, whose essence is all Buddhas. The qualities of deity are inexpressible because they are inconceivable, but we can think that deity means flawless, complete, immeasurable, beneficial qualities that appear within tangible and intangible forms, sounds, and awareness. We have to practice with this realization, according to our own sadhana and tradition, thinking of our teacher-deity and being sustained within our teacher's phenomena inseparably.

即使我們沒有修持許多本尊的詳軌，所有的本尊都體現於我們唯具善功德的智慧上師中。當惡習出現時，我們必須立即想起這些善功德，並認出我們世俗的概念為習性。如此一來，我們便可將所有的習性轉化為本尊，而本尊的體性即為上師，上師的體性即為佛陀。本尊的功德因其不可思議而無法言喻，但我們可以思惟，本尊的意思是以有形和無形的身相、音聲和覺性所顯現之無瑕、全然、無可計量、具有利益的功德。我們必須有此了解，並根據自己的法本和傳統，憶念個人的上師－本尊，並且無別安住在上師的境界中。

Some people create confusion for themselves by giving up former teachers and beginning with new teachers. But according to Buddhist tradition, as long as we have taken refuge in the Three Jewels and in a teacher, we never abandon them. We do not take the vow of refuge until we find a new teacher, like renting a house until we find another one, but until we attain the state of enlightenment.

有些人放棄先前的上師而追隨新的上師，為自己製造困擾。但依據佛教的傳統，只要皈依了三寶和某位上師，我們絕不背棄他們。我們受皈依戒的時程，並不是像在找到別間房子前要先租好一間那樣，並非直到尋得新的上師為止，而是直到獲得證悟為止。