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傑尊康卓仁波切：讓佛法契入修持，讓修持契入佛法

Buddhism in Practice, Practice In Buddhism

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Her Eminence Jetsün Khandro Rinpoche gave this teaching in Prague, Czech Republic in 2003.

尊貴的傑尊康卓仁波切2003年在捷克共和國布拉格市給予這個教學。

Given the title “Buddhism in Practice, Practice in Buddhism,” we could begin by trying to understand what a Buddhist view of practice actually means.

她以《讓佛法契入修持，讓修持契入佛法》為題，讓我們從試著了解佛法所謂「修持」的實際意義作為開端。

In today’s world with its vast and fast development of media, mass communications, and technology, we are all much closer and our communications are much quicker and more effective. The upside of such closeness and speed is the opportunity to learn whatever we want to learn. More than ever before we have easy access to whatever interests or fascinates us—including the spiritual world with its various religions, philosophies, and doctrines.

當今的世界，各種媒體、大眾傳播和科技的發展廣泛且迅速，我們有著更緊密的連結，溝通變得更加快捷、有效。這種緊密和速度的優點是，無論我們想學什麼，都有機會學習。相較於過去任何的時代，現在更容易觸及我們所感興趣或著迷的事物——包括精神世界中的各種宗教、哲學和教義。

Buddhism, too, has become well known and easily accessible—and not just the traditional philosophy and advanced teachings. There is a growing understanding that Buddhist philosophy is vast. People have become more familiar with the teachings on compassion, with various meditation practices, and with what is meant by the Buddhist “view.”

同樣的，佛法也變得廣為人知並容易接觸，而且不只是傳統哲學和高階教法，人們［也］更為理解到佛法哲學的廣大浩瀚。大眾對於有關悲心的教法、不同的禪修方法，以及何謂佛法的「見地」都變得更為熟悉。

The downside to the rapidly growing interest in Buddhist philosophy—or anything else—is that it may not be properly guided.

而這種對佛法哲學或其他任何事物急速增長的興趣，其缺點則是可能並未受到適當的引導。

When we talk about a belief system or a philosophy of life, we are talking about something very precious, something we must be very serious and careful about adopting into our lives. But with such rapid growth of interest, there is the danger of doing something just because it’s fashionable or to satisfy our curiosity, without necessarily understanding its true meaning or motivation.

當我們談及一種信仰體系或人生哲學，所說的是某種非常珍貴的東西，某種在將其納入生命前必須嚴肅、謹慎對待的事物。但在這種急速增長的興趣下卻有著風險，我們可能會純粹為了追隨潮流或出於滿足自己的好奇心，而去做些什麼，但不見得理解它真正的意義或目的。

Whenever we are more attracted to the outer form of any philosophy or way of life—not just Buddhism—there is the danger of not understanding its real intent. This lack of understanding will prevent us from deriving any real benefit, particularly from something as profound as the Buddhist doctrine.

不只是佛法，每當我們更加受到任何哲學或生活方式的外在形式所吸引時，就有著不了解其真正旨趣的風險。如此的缺乏理解，將阻礙我們獲取真正的利益，尤以佛法這種甚深的教義來說更是如此。

How To …

如何進行…

Walk into any bookstore today, and you will find any number of books on how to make your life better, how to cure all sorts of ills, how to practice meditation; or just browse the Internet and there will be a multitude of sites covering the same topics. This easy access to knowledge has a good side.

如今，當你走進任何一間書店，都能找到無數的書籍，講述如何讓生活變得更好、如何治癒各類疾病、如何修持禪修，或單純教人瀏覽網路，而網路中便有著關於上述主題的眾多網站。這種取得知識的便利性有其優點。

Increasing your knowledge, finding better ways of living, better ways to understand one another, or simply ways make weekends more fruitful or life more relaxing—there is some purpose and goodness in all of this. And anyone who practices meditation or studies any philosophy or doctrine also does so with the intention of getting some good from it.

增長知識，找到更好的生活方式、了解彼此的更好方法，或只是讓週末變得更充實、讓生活變得更輕鬆的方法——其中都有著某種效用和好處。而任何從事禪修、學習各類哲學或教義的人，也是為了從中得益。

But when we talk about Buddhism and Buddhist practice, we are not talking about doing something for temporary relief. Practice is not something we do because it is popular or makes us feel good, nor is the purpose of Buddhist practice to attain short-term gains or satisfy a curious mind. What then is the meaning of practice?

然而，當我們談及佛法和佛法修持，所說的並非要做些什麼來求取暫時的寬慰。我們的修持不是基於跟隨潮流或希望感覺良好，佛法修持的目的也不在於獲得短期利益或滿足好奇心。那麽，修持的意義是什麼？

The word “practice,” in this context, is a translation of the Tibetan word nyamlen (nyams len). Nyamlen means to actually follow whatever it is that one has understood to be of value; the expanded meaning is to adopt that as one’s life path. This is the meaning of practice.

在這裡，「修持」一詞是藏文nyamlen的翻譯。Nyamlen的意思是，實際依循個人心目中的重要事物；廣義則是，採納該事物而作為人生的道路。這便是修持的意義。

Practice should therefore begin with careful thought and reflection, to understand the value of whatever you are about to adopt into your mind and life. From thinking and reflecting carefully, confidence arises. Without taking time to properly investigate, examine, and contemplate the value of what you are doing, confidence cannot arise.

因此，開始修持的時候，應該對即將納入自心和生命的事物深思熟慮，理解其重要性。深思熟慮之後，便能生起信心。假如我們對於正在進行的事情，並沒有花時間做適當的探究和檢視，也沒有思維其重要性，那麼信心就不會生起。

From this perspective, Buddhist practice is not about adopting theories, ideologies, principles, or lifestyles. Practice is about the confidence that naturally arises in your mind when you take the time to investigate and understand the meaning of what you are doing. Thus you are no longer separate from the value you have understood, and you are able to put that into action.

從這個觀點來看，佛法修持並不在於採納各種的理論、意識形態、宗旨或生活方式。而是在於，當你花時間探究並理解自己所做之事有何意義後，內在自然生起的那份信心。由此，你不再與你所理解的重要性有所分離，並能將之付諸實踐

So on one hand, we have the confidence that comes naturally from our own understanding. On the other hand, we must also be aware of our human patterns. Because the human mind is still stuck with structure, we wonder where to begin, how to proceed, and whose example to follow.

如此一來，我們一方面有著透過理解而自然生起的信心。另一方面，則必須覺察到我們人類的模式。由於人類的心仍受到結構性所困，我們便會疑惑自己要從何處開始、如何進行，以及要追隨哪些榜樣。

Ask, and You Will Get an Answer

提出問題，便會得到答案

Shakyamuni Buddha attained enlightenment and began teaching in India a little more than 2500 years ago. Later, in the eighth century, the Buddhist teachings travelled to Tibet. Looking at the history of Buddhism, we can see that from the very beginning it is a non-theistic religion with a very simple premise. Buddhism is about the realization of absolute truth—towards which each of us must work with our own clear insight, thinking, and wisdom.

釋迦牟尼佛於2500多年前，在印度達致證悟並開始教學。之後到了公元八世紀，佛陀教法傳至西藏。縱觀佛法歷史，我們可以觀察到，從一開始，它便是一個帶有簡單前提的無神論宗教。佛法關乎的是了悟究竟實相（勝義諦），而為了達到這個目的，我們每個人都必須運用自己的洞察力、思維和智慧。

This is the main teaching and emphasis of the doctrine. There is no form involved in this. In fact, going back to the teachings of the Buddha himself, we see a very strong emphasis on not bringing in any form. Then, however, people began to interpret the teachings. And because we human beings are enormously capable of complicating things, there are as many interpretations of “absolute truth” as there are human beings.

這是佛法教義中最主要的教導及重點。其中並未牽涉到任何的形式。事實上，回歸到佛陀自己的教學，我們可以看到他極為強調不要帶入任何形式。然而之後，人們開始詮釋他的教法。由於我們人類對於將事情複雜化甚具能耐，以至於有多少個人類，便有多少種對究竟實相的詮釋。

Because of the human mind’s curiosity and constant need for structure and support, this non-theistic, non-form-oriented view had to be spoken about in a theistic way, with principles and practices to cultivate, activities to abandon, and so on. The structured paths we have today are simply in response to that mind that needs structure and support to understand the truth.

由於人類心中的好奇，以及對結構與憑依的持續需求，如此無神論、非形式導向的見地，便必須以有神論的方式來表述，而且還有著原則、應培養的修持、應捨棄的行為等。我們今日所擁有的結構化法道，純粹是回應我們那種需要結構與憑依來理解實相的心。

When the Buddha began to teach, he taught one simple thing: practice selfless compassion at all times. Very simple and very logical—we all understand the importance of selfless compassion; we are all taught to be compassionate, generous, and kind. But by the time this simple teaching went from India to Tibet, it probably met with questions like “OK, I understand the value of selfless compassion, but what is kindness, and how do I actually practice being kind?” Thus a formless, non-theistic philosophy began to require a formatted path of practice.

佛陀在開始教導時，傳授了一件單純的事，那就是要隨時修持無我的悲心，而這件事非常單純且十分具有邏輯。我們都明白無我悲心的重要性，我們都被教導要悲憫、慷慨和仁慈。然而當此單純的教法從印度傳到西藏的時候，也許遇到了這類的疑問：「好的，我明白無我悲心的珍貴，但仁慈是什麼？我要怎樣實際修持慈心？」於是，這個無形式、無神論的哲學，便開始需要一套程序化的修持之道。

You may want to be selflessly compassionate but you wonder about where to begin, and how to practice when you encounter difficulties, hesitation, or a mind that doesn’t understand how to be selfless. What then?

也許你想要變得具有無我的悲心，但卻疑惑當自己面對困境、遲疑，或心中不明白如何變得無我時，該從何處開始、又該怎麼修持。這樣的話該怎麼辦呢？

When you ask such questions, you will definitely get an answer. In some sense, we could say this is why there are the great enlightened buddhas and bodhisattvas who manifest and teach—and whose teachings form the basis of the path of practice.

當你提出這類問題時，一定會得到答案。在某種意義上，我們可以說，這就是具有證悟的大佛陀及大菩薩之所以示現並教導的原因，而他們的教導形成了修持之道的基礎。

Someone who really can practice selfless compassion doesn’t have to follow any form. On the other hand, if the goal of the path is to generate selfless compassion, how and what can we practice to actually realize this? To simply sum it all up by saying, “Do this and it will lead to realization,” presents enormous difficulties. And even though I seem to be talking about how and what to practice most of the time, I, myself, often encounter difficulties.

那些真正能修持無我悲心的人，並不用依循任何形式。另一方面，如果修持的目標是生起無我悲心，我們要如何修持、做何修持，以真實了悟呢？如果只是簡單概括地說：「這樣做，便能帶來了悟」，將會造成極大困境。即使我個人看來大多時間都在講述如何修持、做何修持，但依然經常遇到困境。

When I travel by plane, for example, if I sit next to someone unfamiliar with Buddhism, it’s often easier to pretend to be asleep. Because invariably they will say, “I’m interested in Buddhism, so what’s the best and quickest way to practice?” And—be it simply the truth or based on one’s own meagre experience and investigation—there is only one possible answer: Practise genuine kindness.

例如，當我坐飛機時，如果坐在對佛法不熟悉的人旁邊，假裝睡著往往會更輕鬆。因為他們總是會說：「我對佛法感興趣，最佳且最快的修持方法是什麼？」。不論是簡單說出事實，或是根據個人淺薄的經驗和探究，都只有一個可行的答案，那就是修持真正的慈心。

The practice of genuine kindness leads to realization—call it enlightenment or realization of absolute truth—which is none other than selfless compassion: the ability to go beyond self-attachment and self-grasping.

修持真正的慈心能帶來了悟，無論所指為證悟或了悟究竟實相。而這其實無異於無我的悲心，亦即超越「我愛執」和「我執」的能力。

The Practice of Kindness in the Three Yanas

三乘中的慈心修持

Shakyamuni Buddha expounded 84000 tenet teachings. Today, 2500 years later, the Buddhist teachings are so vast, it would be difficult to understand them all within one human lifetime. In summation, however, these teachings have been gathered into three main slogans, or practices.

釋迦牟尼佛闡述了八萬四千法門的教導。在2500年後的今天，由於佛法如此之廣大浩瀚，我們很難在一生中理解所有教法。但總括來說，這些教法可以歸納為三大箴言或修持。

1. Do no harm to anyone—First train yourself so that, within your lifetime, you do not bring any harm to another sentient being.

其一是無害：不傷害任何眾生。我們首先要訓練自己，在此生中不要造成其他有情眾生的任何傷害。

2. Cultivate the good and virtuous—The second level of practice is to adopt the kind of life that offers the possibility to cultivate all things that are good and virtuous.

其二是行善：培養善良與善德。第二種層次的修持，是採納可讓自己培養所有善良與善德的生活方式。

3. Train in awareness at all times—The third level of understanding is to exert effort in training the mind to develop awareness at all times.

其三為覺知：恆時訓練覺知。第三種層次的理解，是盡力訓練自心以培養恆時的覺知。

If you examine these three instructions, you will see the three levels of understanding, or three yanas, within the Buddhist doctrine: the hinayana, mahayana, and vajrayana.

如果檢視這三項教誡，會發現佛法教義中，有這三種層次的理解，或稱為三乘：小乘、大乘和金剛乘。

Practice on the path of hinayana—or sutrayana as it’s called nowadays—is based on self-discipline. Through awareness, discipline, and the ability to discern what is useful and what is harmful, we abandon useless and harmful activities. We could say that the hinayana path of practice is about morality, or self-discipline.

小乘法道，亦即今日所稱的經乘，其修持是以自律作為基礎。我們透過覺知、戒律，以及辨別利弊的能力，捨棄無益及有害的行為。我們可說，小乘法道是關於道德或自律的修持。

Practice on the Mahayana path, the “path of transformation,” not only keeps us from harming others, it allows us to develop the potential for helping them. Having developed self-discipline, we can expand a disciplined attitude towards the world and begin to involve others on our path. In this way, we can tap into qualities that might actually be helpful and allow us to be of some use to others. Such practices are referred to as the Mahayana path.

大乘法道，亦即「轉化之道」，其修持不只在於防止我們傷害其他眾生，還能讓我們培養幫助其他眾生的能力。在培養自律之後，我們將具有紀律的態度延伸到世界，並開始將其他眾生納入我們的法道之中。如此一來，我們將開發出真正饒益且有助他人的功德。此類的修持便稱為大乘法道。

Practice on the vajrayana path, the “path of transcendence,” is about training the mind in such a way that transcendence arises. It is training the mind by knowing the nature of mind; and it is knowing the nature of mind by developing awareness of what the mind is. Simply put, the vajrayana trains in awareness of the true nature, such that all falsity collapses. When the true nature is revealed, the ability to transcend our constant attachment to “self” spontaneously arises—thus allowing genuine compassion to spontaneously pervade. This is the vajrayana path of practice.

金剛乘法道，亦即「超越之道」，其修持是在於修練自心而使「超越」生起。其修心的方法是藉由了知自心本性，而了知自心本性的方法則是透過培養對於自心的覺知。簡言之，金剛乘的訓練在於覺知真實自性，以令所有虛妄瓦解。當自性彰顯，便會自然生起一種可超越個人不斷執著有「我」的能力，從而允許真正的悲心任運遍在。這便是金剛乘法道的修持。

Due to the “easy access” we talked about earlier, many people are familiar with these various levels and methods of practise. But easy access can sometimes lead to misunderstanding. It is a misunderstanding, for example, to think that you first practice hinayana, then graduate to mahayana, and then go on to vajrayana. Even more common is the misunderstanding that you can jump into whichever yana you like, right away. This would be taking theory very literally—without understanding that theory must become part of your life.

由於我們先前提及的「容易接觸」，很多人都熟悉這些不同的層次和修持方法。但「容易接觸」有時會令人產生誤解。例如，你可能誤以為首先要修持小乘，接著晉級到大乘，之後再到金剛乘。更為普遍的誤解是，你認為可以隨己所好而立即跳入任何一乘。這代表你只是按照字面來看待理論，而不明白理論必須成為你生活中的一部份。

Theory helps us to understand a philosophy, like a key that opens a gate. But having opened the gate, you still have to take the first steps. You still have to analyze and examine the theory to understand its meaning and value. By understanding its value, you gain confidence in the theory. Then you can begin to actually practice and understand it in a way that allows for maturity and growth.

理論如同開鎖的鑰匙，能幫助我們理解一門哲學。但開啟閘門後，你仍需自己踏出第一步。你仍需進行分析和檢視，以理解它的意義和珍貴之處。在你明白理論的珍貴性之後，便會對它具有信心。於是，你便能著手以一種能讓自己成熟及茁壯的方式來進行實際的修持和理解。

The three yanas are not about taking on certain philosophies simply because we like the teacher, or we’ve read the books and are fascinated with the ideas. The three yanas reflect the maturity of the mind.

三乘並非是單純因為喜歡某位上師，或者讀了什麼書並著迷於其中想法，而採用的某種哲學。三乘所反映的是自心的成熟程度。

From Bud to Full-blown Flower

從蕾苞到綻放

The final fruition of the path of meditation is said to be enlightenment. This, too, can be viewed from the three levels of understanding.

據說禪修之道的最終成果是證悟。關於這點，也可以從三個不同層面的理解來觀察。

Theoretically, enlightenment is about recognizing absolute truth. But to recognize absolute truth, you must first develop the wisdom to completely abandon or destroy all that is false. If you become a Buddhist to attain enlightenment, or you become a vajrayana meditator to swiftly realize absolute truth, practically speaking you must first understand the basic pattern of all that is negative or false—which means first examining and working with yourself. How much of your ground, right now, is actually based on wisdom and self-awareness?

就理論來說，證悟指的是認出究竟實相。但要認出究竟實相，就必須先培養智慧，以徹底捨棄或摧毁一切虛妄。不論你是成為追尋證悟的佛法徒，或是成為希求迅速了悟究竟實相的金剛乘禪修者，務實而言，都必須先理解一切負面或虛妄事物的基本模式，意思是要先檢視自己、於自身努力。此時此刻，你的觀點，有多少是真正基於智慧和自我覺知？

The three yanas could be seen as the gradual blossoming of a flower: gradually mind comes to understand the importance of truth. Like the bud of a flower, our understanding of truth as “something to be studied” flowers into an understanding of inherent truth.

三乘可視為逐漸綻放的花朵，也就是心中逐漸明白實相的重要性。我們對實相的理解，從將其當作「需要學習之事」的蕾苞，綻放為明瞭其為「內在本具實相」的花朵。

Until then, there are many methods and paths of practice that allow for mind’s maturation to gradually take place. If you need to meditate, there is meditation. If you need to study, there is study. You can renounce everything and go into a cave, and you can come back and work with compassion for all sentient beings. Therefore, there are three main yanas in Buddhism—although, in fact, there are as many yanas as there are human beings and ideas.

在那之前，有很多方法和道路，可讓自心逐漸成熟。如果需要禪修，其中就有禪修。如果需要研讀，其中就有研讀。你可以捨離一切前往山洞，也可以返回而帶著悲心為一切有情眾生努力。因此，佛法主要有三乘，但其實，有多少的眾生和想法，便會有多少的法乘。

The aim is always to realize absolute truth—and through this realization, to generate the selfless kindness and compassion that overcomes ignorance. An ignorant mind constantly grasping to a self is what impedes our ability to realize our basic goodness and to develop selfless compassion.

目標向來是了悟究竟實相，並且透過了悟，生起無我的慈心與悲心，從而克服無明。正是不斷執着於自我的無明之心，阻礙我們了悟自己本初善及生起無我悲心的能力。

So how do we overcome ignorance? How do we actually come to an enlightened state? We find ourselves asking the same questions today that were asked when Buddhism first came to Tibet.

我們要如何克服無明？我們要如何實際達致證悟的狀態？我們發現自己今日所提出的問題，和佛法初次傳入西藏時是一樣的。

It is useful to know that when the first Buddhist scholars and teachers were invited from India by the kings of Tibet, they did not immediately teach the profound vajrayana teachings. Nor did they teach the many mahayana teachings. The first Buddhist teachings to come into Tibet were the basic hinayana practices.

當第一批佛法學者及上師受邀於西藏國王而從印度到西藏時，他們並沒有立即教授甚深的金剛乘教法。他們亦沒有教授許多的大乘教法。最先進入西藏的佛法教學是基本的小乘修持。知道這一點，是有益的。

Historically Tibet was considered a “barbarian” country. This did not mean that Tibetans were barbarians in the ordinary sense. They were intelligent human beings—who nevertheless did not give themselves the time and space to actually do things in accordance with their basic human potential. They were barbarians in the sense of not fully utilizing that human potential.

西藏在史上曾被視為「蠻夷」之國。這並不代表西藏人是一般所謂的野蠻人。他們是有智慧的人道眾生，儘管如此，他們並沒有給自己空間和時間，實際進行符合其基本人類潛能所能及之事。之所以稱他們為蠻夷，是因為他們並未充分運用人類的潛能。

Every animal is capable of eating, sleeping, drinking, and walking around. Caring about one’s own survival and thinking only of one’s self—even animals do this. Yet we human beings are a very intelligent lot; scientifically we view ourselves as the most intelligent of all species. What is it, then, that we human beings can do beyond surviving and protecting ourselves? We can realize our human potential fully.

每一種動物都有著進食、睡覺、喝水和到處走動的能力。關心自己的生存、只想着自我，這些就連動物也會。然而我們人類是智慧超群的，在科學上視人類為所有物種中最具智慧的一個。那麼，身而為人，到底可以做些什麼，而超乎生存和自我保護？那就是要全然了悟人類的潛能。

To this end, the first teachings brought into Tibet were the hinayana precepts. The great teachers did this by introducing them as Tibet’s first constitution. The first fundamental constitution of Tibet called for adopting the ten virtuous actions and abandoning the ten unvirtuous actions.

為此，偉大的上師們首先把小乘戒律帶入西藏，透過引介而使其成為西藏的第一部法令。這個西藏的第一部法令，要求人們行持十善業，並捨棄十不善業。

One Simple Moment of Awareness

一個單純的覺知片刻

To take the hinayana precepts to heart and put them into practice makes us aware of the subtleties of carelessness. Carelessness gradually grows into ignorance, and ignorance becomes this solid block of a human being who wants happiness, without understanding that we ourselves create the causes of our suffering. Greater awareness of our actions brings greater clarity about who we are as human beings—and this allows us to gradually recognize our true nature.

將小乘戒律融入自心並實際修持，可以讓我們覺知到草率粗心的細微處。草率粗心會漸漸增長成無明，而無明又會成為希求安樂之人的堅實障礙，毫不明瞭我們才是令自己受苦的始作俑者。對個人行為有更多的覺知，將更明白「身而為人的我們是誰」帶來更多明晰，如此便能讓我們逐步認出自己的真實本性。

You might try to do things better with the compassion and methodical practices and meditations of Mahayana. These are certainly helpful. But other than compassion, what is the natural outcome of conscientiously observing the hinayana path? Hinayana practice—with its awareness of the actions of body, speech, and mind, genuinely free of harming others—spontaneously fruitions as the mahayana mind.

你或許想試著透過大乘的悲心、法門修持和禪修以便將事情做得更好。這些必定都能帶來助益。但在悲心以外，以正知來奉行小乘法道，能自然帶來怎樣的結果？透過小乘修持，包括對個人身語意行為的覺知，且真心不對其他眾生造成傷害，便會自然成熟為大乘之心。

You might train the mind to generate awareness using various vajrayana methods: visualizations, mantras, meditation practices, and retreats. But without awareness, how could anyone practice the hinayana path of abandoning the ten unvirtuous actions or cultivating the ten virtuous actions?

你或許想運用金剛乘的各種方法來修心，使其生起覺知，例如：觀想、持咒、禪修和閉關。但假如不具覺知，又豈能修持捨棄十不善行或培養十善行的小乘法道呢？

You cannot help but develop awareness if you are truly careful about not killing, stealing, or indulging in sexual misconduct. You cannot help but develop awareness if you are careful not to lie, slander, speak harsh, angry or hurtful words, or gossip; if you genuinely do not covet what is not yours, or have ill intentions toward another, or hold wrong views—which means not understanding the law of cause and effect, thus not understanding your own responsibility.

如果你真的重視不殺生、不偷盜、不邪淫，除了生起覺知以外，別無他法。如果你謹慎地避免妄語、兩舌、惡口、綺語；如果你確實不貪圖非屬自己的事物（貪）、不惡意對待他人（瞋）、不持有邪見（痴）——後者指的是不理解因果法則以致不理解自己所應承擔的責任，那麼，除了生起覺知以外，別無他法。

Seeing clearly and examining carefully these ten simple actions, we develop awareness: awareness of body, awareness of speech, and awareness of mind. We can call it dharmakaya, sambhogakaya, and nirmanakaya in the highest tantrayana level of Buddhism. We can call it relative truth, absolute truth, and inseparable nondual truth. And we can call ourselves hinayana, mahayana, or vajrayana practitioners. But it all comes down to the basic principle of not harming any sentient being with our body, speech, or mind. This would require us to be generous and compassionate, and to develop intrinsic awareness of our absolute true nature.

由於清楚觀察且仔細檢視這十種淺顯易懂的行為，因而生起覺知，包括對身的覺知、對語的覺知、對心的覺知。在佛法最高層次的續乘中，我們可以把它稱為法身、報身、化身。我們還可以把它稱為相對實相（世俗諦）、究竟實相（勝義諦）以及不二實相（二諦無別）。我們也可以稱自己為小乘、大乘或金剛乘行者。但這一切都總歸於一個基本原則，也就是不以個人的身、語、意造成任何眾生的傷害。這就需要我們的布施和悲心，以及對個人究竟真實自性培養真正的覺知。

We may be attached to certain theories, principles, or levels of understanding. At times they can even be useful. But the essence of the highest teachings lies within a simple moment of awareness.

我們也許喜愛某種理論、原則或不同層次的理解。它們有時甚至能帶來助益。然而，教法的最高精髓，在於一個單純的覺知片刻。

A Buddhist Practitioner, Nothing More or Less

一位佛法行者，不多也不少

You may assume you want to achieve enlightenment, but what would you do with it? Having developed constant, unwavering awareness, what then? An enlightened being would never harm anyone. If this is your aim, your practice should be in proportion to the fruition you so want to achieve.

你也許認為自己想要達致證悟，但你要拿它來做什麼？在培養了持續不斷、如如不動的覺知後，要做什麼？證悟者永遠不會傷害任何眾生。如果這是你的目標，你的修持便該按照自己想要達到的成果，而有同等程度的努力。

The history of Buddhism in Tibet began with the ten fundamental and profound instructions of Shakyamuni Buddha. They are still of benefit today—whether or not you refer to yourself as a spiritual or non-spiritual person. You don’t need to proclaim you belong to this or that belief. And as a Buddhist practitioner, it doesn’t matter if you call yourself hinayana, mahayana, vajrayana, dzogchen, or mahamudra. The only thing that matters—no matter what you call yourself—is being able to put these ten actions into practice.

西藏的佛法史，起源於釋迦牟尼佛十種根本且甚深的指導。時至今日，不論你是否認為自己為求道者，這些教導仍能帶來益處。你並不需要宣稱自己屬於哪一種信仰。而且，作為佛法行者，不論你稱自己為小乘、大乘、金剛乘、大圓滿或大手印［行者］，都不重要。唯一重要的事，是無論你如何稱呼自己，都要將這十種行為付諸實踐。

From a simple humanitarian point of view, this is essential. All the more so for a practitioner who has met with the Dharma and received such enormously valuable teachings. As long as you have a body and mind, it is necessary to clearly discern whether the actions of your body, speech, and mind are harmful or not. It is necessary to abandon those that are harmful and useless, and to exert effort to adopt those that are precious, helpful, and a cause of happiness for yourself and others.

從純粹的人道主義立場來看，這是必要的。更何況值遇佛法並領受極其珍貴教導的行者。只要你還有這個身和心，就必須明辨自己身語意的行為是否會造成傷害。務必捨棄那些有害且無益的行為，並盡力採取那些珍貴、有益且能帶來自他安樂的行為。

Anyone who genuinely develops such awareness—even if you stubbornly refuse to be called a Buddhist—is nothing more or less than a Buddhist practitioner.

任何人只要真正培養如此的覺性，即使執意拒絕被稱作佛教徒，便已經是名符其實的佛法行者。

The most important thing is to practice sincerely. With the growing awareness of Buddhist teachings and culture, it is essential that you grow too—in a healthy way. Healthy growth is based on kindness and tolerance among yourselves, and not losing touch with your basic sanity and basic intelligence.

最重要的是要真誠修持。隨著大眾越來越覺知到佛陀教法和佛法文化，你也必須以健康的方式成長。而健康的成長奠基於對自己的慈心與安忍，同時不應與自己的根本明智及智慧失去聯繫。

～圖片出處 https://www.khandrorinpoche.org/，英文出處https://www.khandrorinpoche.org/teachings/print/jkr-buddhism-in-practice-2003/

～普賢法譯小組Nestor於藏曆木龍年3月15日滿月阿彌陀佛日完成翻譯/Serena校閱，以此為主之三時善根，願悉迴向六道有情眾生證悟自心佛性。