~ 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.

According to the inner Vajrayana teachings, the five skandhas of form, feeling, perception, intention, and consciousness are the five Buddha families of Tathagata body, lotus speech, vajra wisdom mind, Jewel quality, and all-accomplishing activity. Whoever holds Vajrayana samaya but does not realize this is breaking the eighth vow of the fourteen Vajrayana samayas. This vow is that one cannot insult the five skandhas since they are actually the manifestation of the five Buddha families.

根據內金剛乘的教法，色、受、想、行、識五蘊即是如來身、蓮花語、金剛智慧意、珍寶功德與遍成事業這五方佛部。凡持有金剛乘三昧耶戒但不瞭解此道理者，便違犯了十四條根本戒中的第八條。該條誓戒就是行者不能輕侮五蘊，因為它們實際上皆是五方佛的顯現。

If we ask how the five Buddha families exist within the five skandhas, the answer is that sentient beings have only built the five skandhas by not recognizing the five Buddha families. Whoever attains realization cannot find anything other than the five Buddha families. The ordinary five skandhas do not exist. This may seem impossible because of the misconception that the five skandhas can be separate from the five Buddha families, since they can diminish, be destroyed, die, and be born. Actually, from the beginningless beginning, the five skandhas are the inseparable, indivisible, deathless, birthless five Buddha families, if we can only believe that any other conception is the momentary phenomena of habit which comes from not recognizing the deities of the indestructible five Buddha families.

若問：五方佛部如何於五蘊中存在，答案是有情眾生因未能認出五方佛部而只聚集了五蘊。任何獲得了悟的人，不可能於五方佛部之外再［於五蘊中］找到他物。世俗的五蘊並不存在。這看來似乎並不可能，因為五蘊會消減、毀壞、死亡以及生起。唯有當我們相信任何其他概念都是習氣的短暫現象，而此習性來自於無法認出不壞的五方佛部時，［便能知道，］事實上，它們自無始以來即是無別（不可分離）、無分（不可分割）、無死、無生的五方佛部。

When deity is attained, the five Buddhas are the same as one's own awareness mind, which is beyond substance and destructibility. When all appearances are transformed into this sole essence of one's mind, which is already natural deity, there is nothing left of dualistic skandhas, so who separates? Who diminishes? Who dies? Who is born?

證得本尊時，行者自己的覺性心即等同於五方佛，此心超越了物質與可摧毀性。當所有顯相被轉化成心的唯一本質，而此心本來就是自然之本尊，就不會有任何的二元分別之蘊留下，那麼，是誰在分離？誰在消減？誰在死亡？誰在出生呢？

There are countless names for the different qualities of deity, but these qualities can be synthesized into the three categories of the origin of deity, the nature of deity, and the manifestation of deity. The origin of deity is immeasurable, stainless space. No one can affect it, and so it is the unconditionally triumphant wisdom hero. It is triumphant because the ordinary five skandhas and the demon of dualistic habit are defeated by the annihilating weapon of the realization of wisdom deity.

本尊的不同功德有種種數不盡的名稱，但這些功德可綜合為三種：本尊的來源、本尊的自性、本尊的顯現。本尊的來源是超越估量、無有染垢的虛空。沒有東西可以影響它，因而是非依緣的常勝智慧勇者。本尊是常勝的，因為世俗的五蘊與二元分別習氣之魔，都會被了悟智慧本尊此一滅敵兵刃所擊退。

Whatever appears from the origin of this stainless, triumphant wisdom hero is reflection, so whatever wrathful or peaceful unobstructed form, sound, or awareness arises must be triumphant. This is the nature of deity, which is completely pure, natural appearance.

由此無染、常勝的智慧勇者之源所現起的一切，都是一種映照，所以無論是忿怒或寂靜而無可阻障的身相、音聲、覺性生起，都必然是常勝的。這是本尊的自性，一種徹底純淨、自然的顯現。

The manifestations of deity such as Buddha Sakyamuni, Padmasambhava, Tara, Vajrayogini, Saraswati, Mandarava, Yeshe Tshogyal, and countless sublime beings emanate blessings with supreme forms, sounds, and awareness within the phenomena of sentient beings in order to benefit them. Statues, holy objects, wisdom speech in the form of oral teachings or texts, holy sanctuaries, and pure visions are also manifestations of deity which appear so that sentient beings can purify obscurations and accumulate merit and wisdom.

本尊的顯現，例如釋迦牟尼佛、蓮花生大士、度母、金剛瑜珈母、妙音天女、曼達拉娃佛母、依喜措嘉佛母以及數不清的聖者們，於有情眾生所能感知的現象界中，以無上的身相、音聲和覺性，為眾生散放加持而利益有情。塑像、聖物、智慧之語的言教或經典、聖地與淨相，也都是本尊的顯現，為的是讓眾生得以淨除遮障並累積福德與智慧。

Various emanations of deity can manifest within soothing elements to comfort beings, such as trees and shelters when they need protection, or food when they are hungry. When beings need a support on which to dwell, deity can manifest within the earth element as land. When beings need to drink, deity can manifest within the water element to quench their thirst. When beings are cold, deity can manifest within the fire element to keep them warm. When beings are fading from heat, deity can manifest as gentle wind within the air element to cool and rejuvenate them. When beings are in the tunnel of depression, deity can manifest as space to free them.

本尊的不同化現，可顯現為各種減緩痛苦的元素，以便撫慰眾生。例如當眾生需要保護時，本尊顯現為樹木和遮蔽物，或眾生飢餓時顯現為食物。當眾生需要可安住的所依處時，本尊顯現為大地以作為支持。當眾生需要飲水時，本尊顯現為水大而使其解渴。當眾生感覺寒冷時，本尊顯現為火大而使其溫暖。當眾生因炎熱而虛弱時，本尊顯現為風大的柔和風而使其涼爽並恢復精神。當眾生深陷沮喪時，本尊顯現為虛空來使其開解。

Even though natural deity is indestructible and has inexhaustible qualities, whoever does not believe and does not have faith in this from the habit of delusion will always destroy himself by going from samsara to samsara. But by believing in the inconceivable, inexhaustible, infallible qualities of wisdom deity, sacred Dharmakaya is recognized.

儘管自性本尊無可毀壞且具有無盡功德，那些因迷妄習氣而對此不相信也無信心的人，將因不斷流轉輪迴而一再擊垮自己。然而藉由相信智慧本尊不可思議、無窮無盡且真實無偽的種種功德，將可識得神聖法身。

Until we no longer have any samsaric phenomena, we can rely on wisdom that comes from circumstances. This means that we depend on the circumstances of teachers, teachings, and our own mind to increase wisdom qualities until we recognize and abide with confidence in self-illuminating wisdom. With determined faith in the insurpassable Great Perfection, we can recognize that undeluded mind is awareness mind, undeluded consciousness is wisdom mind, and the undeluded basis of all phenomena is the stainless inseparability of space and appearance.

直到我們所感知的不再是輪迴的現象，在那之前，都可依止由各種緣境所起的智慧。意思是，我們仰賴上師、法教和自心等緣境以增長智慧的功德，直到我們認出並充滿信心地安住於自明的智慧。懷著對無上大圓滿法教的堅定信心，我們將能認出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。