聽列諾布仁波切：愛與信心（LoveandFaith）選譯-4：若能相信…－都更容積率

聽列諾布仁波切：愛與信心（Love and Faith）選譯-4

· 聽列諾布仁波切：愛與信心（Love and Faith）選譯-1

· 聽列諾布仁波切：愛與信心（Love and Faith）選譯-2

· 聽列諾布仁波切：愛與信心（Love and Faith）選譯-3

~ 照片來源：http://quietamente.blogspot.tw/2015/10/reencarnacao-de-kyabje-dungse-thinley.html

Because of previous karmic habit, even if we do not recognize that Buddhas are not separate or different from us, we can still develop positive habits by believing in them and praying to them with deep faith, which brings positive energy. If we think of Buddhas as the most comforting companions whom we can visualize and pray to according to the tradition we follow, at least we are not relying on fragile, impermanent samsaric phenomena. We are nurturing the seed of enlightenment. But if we are only distracted by trying to catch a tangible, external deity, as though deity were an object, without recognizing the intangible, dormant deity of our own mind, we will not catch the profound meaning of actual deity.

即使我們由於先前的業力習氣而無法認出諸佛與我們不曾分離或無所分別，但藉由深切信心而相信諸佛並向諸佛祈願，進而帶來正向能量，我們仍可培養正向的習氣。若將諸佛視為可依各自傳統來觀想和祈願的最撫慰人心的友伴，我們起碼不是依靠脆弱、無常的輪迴現象。如此便是在滋養證悟的種子。但若我們就因執取實有、外在的本尊而散亂，以為本尊是某一客體，而未能認出自心無形、潛在的本尊，我們便無法領會真正本尊的深刻意義。

From the Buddhist point of view, deity is never disconnected from our own pure mind. In order to change ordinary habit to enlightened mind, Buddhists invoke the vision of an external deity in practice, always believing that this deity is indivisible from the deity of their own wisdom Buddha mind. This is the point of view in all Buddhist deity practices, in which the deity and the practitioner become inseparable. When we attain the fearless confidence that Buddhas are reflections of our own wisdom mind, there is no difference between outer and inner phenomena and no division between external and internal deity, since mind is free of duality and is like sky. Believing this, we must find Buddha through our own practice, and we must practice with faith until outer and inner appearance become indivisible.

根據佛教的看法，本尊從未與我們的清淨心相離。為了將世俗習性轉為證悟之心，佛教徒迎請外在本尊的視像來作為修習，並恆時相信此本尊與自心的佛智本尊不可分別。本尊與行者不二，是所有佛教本尊修持的觀點。當我們了悟諸佛為一己智慧心的映現且對此獲得無畏的信心時，，由於心如天空、離於二元，外在與內在的現象就無有差異，外在與內在的本尊也無所分離。基於上述的信念，我們必須透過自身修習來找到佛，也必須以信心修持，直到內外顯相合而為一。

Whether the omniscient Buddhas appear in desireless form, such as in the aspect of Buddha Sakyamuni in monk's robes, or in desirable form, such as in the aspect of Vajrasattva in union with his consort and Padmasambhava with many wisdom consorts and surrounding retinue, these appearances are never caused by dualistic mind. They manifest from the stainless space of Dharmakaya, just as a mirrors reflections come from its unobscured power to reflect perfectly and unobstructedly. The inconceivable qualities of the Buddhas cannot even be imagined by beings with gross elements and gross conceptions. But through the connection of sublime teachings and methods, the appearances of the Buddhas can be recognized as never different from our own essential nature.

無論遍知的諸佛是以無貪的形相示現——如釋迦牟尼佛穿著僧袍，或以大貪的形相示現——如金剛薩埵與其佛母雙運，以及蓮花生大師有眾多智慧空行母及眷屬圍繞，這些示現絕非由二元分別心所造。他們是從法身無垢虛空中顯現，正如鏡中影像乃來自鏡子本身完美、無礙而清晰映照一切的能力。諸佛不可思議的功德，並非具有粗重大種與粗重概念的凡夫所能想像。不過，藉由與聖教和法門相連，我們便能認出諸佛的顯現與我們根本的自性從來都是沒有差別的。

If we believe in the continuity of mind, we are released from the habit of pessimism. Then, through the optimism of faith, we can create positive karmic conditions to experience the phenomena of the higher realms, to take a precious human birth, or to be transformed into deity in pureland. We can also have faith that our sublime guides can release us from this life's suffering. According to actual relative truth, we may think that sublime beings want us to become enlightened. Within the causal vehicle, this is true for Bodhisattvas who have the vast intention to act impartially for the benefit of all beings. But there is no intention in the complete enlightenment of the vehicle of result, so there is no difference between Bodhisattvas and Buddhas, who always abide in nondualistic, immeasurable Buddhafield phenomena. At the same time, benefit just comes naturally for the phenomena of other beings, without intention and with unobstructed compassion. Even our perception of the appearance of pure activity is only our way of connecting to the effortless blessings of the Buddhas.

假如我們相信心的相續性，就能從悲觀的習性中解脫。接著，經由信心的樂觀，便可創造善業的因緣，以體驗善趣的現象，或擁有殊勝的人身，或轉化為淨土的本尊。我們也會對聖者嚮導能令我們解脫今生之苦具有信心。根據實際的相對真理（正世俗諦），我們或許會認為聖者都希望我們達到證悟。依據因乘，菩薩的確擁有無私利益一切眾生的廣大願心。然而，依據果乘，在圓滿證悟時並沒有所謂的願心，因此菩薩與常住無二、無量佛地之諸佛皆無差別。於此同時，卻能因無礙大悲而不帶願心地自然利益其他眾生。就連我們對清淨顯現的感知，也只是我們與諸佛無勤加持產生相連的方式而已。

Due to having been nihilists continuously for many lives, and due to imposing the belief in political and social equality of this degenerate age onto a spiritual level, many people cannot accept the idea of having faith in others. Because of their own ego, this idea causes the threatening conception that others are better than they are. Even though they say they believe in the idea of equality for others, their distaste for the conception of the superiority of others actually means that they do not want to feel unequal themselves. What makes this ridiculous is that even if they hold these ideas strongly, there is always an unavoidably unequal condition between all beings. That is why there is always conflict and there has never been and will never be evenness in the general scenery of this world.

由於過往持續多世的斷見，並將這末法時期對政治、社會的平等信念強加至靈性的層次，許多人無法接受要對別人有信心的看法。由於他們的自我，這種要對別人有信心的看法，會產生別人比自己優秀的威脅感。儘管他們口頭上說自己相信平等，卻厭惡別人比自己優秀的觀念，而這其實意味著他們自身不想有不平等的感覺。荒謬的是，即使緊抓著這些看法不放，所有眾生之間還是不可避免地一直有著不平等的情形。這就是為何在這個世界放眼望去，總是有衝突，而且從過去到未來絕無公平存在的原因。

Having faith is especially difficult for intellectuals who study either worldly or spiritual systems of thought for the purpose of building their ordinary ego's reputation, with the ambition of developing this life's ideas. They cannot receive blessings because they are only adding to their ordinary ego and solidifying negative energy. That is why it has been said in tantric teachings:

對於那些研究世俗或靈性思想體系，且目的只為發展今生企圖、建立自我名望的知識份子而言，擁有信心尤其困難。他們無法領受加持，因為他們只是在增加世俗自我和鞏固負面能量。因此密續教法如是說：

Whoever is wise about the true meaning of the nature of appearance,

That wise person is close to attaining siddhi.

Or, whoever has stable faith with a simple mind,

That person is close to attaining siddhi.

Whoever thinks and conceptualizes,

That person is far away from attaining siddhi.

凡是通達顯相自性真義的智者，

此人離證得成就不遠。

或凡是心地單純且信心堅定者，

此人離證得成就不遠。

凡具思慮和概念分別者，

此人離證得成就甚遠矣。

The meaning of faith is to see qualities in others that are much more wonderful than and superior to one's own. There are three kinds of faith: the faith without reason that makes the mind clear, like an innocent child who is delighted with pure phenomena inside a beautiful temple; the faith of desire to receive superior qualities; and the faith of complete belief in sublime beings without doubt, so that one can receive their blessings and become the same as they are. In order to recognize our own wisdom qualities, we must depend on outer positive circumstances, which in this case means meeting those who can show the correct way to do this. Without faith or guidance, it is impossible to know how to do this in the right way. We must have faith in order to open the quality of our own Buddha nature. Through having faith in teachers who show us the correct way until we have full confidence, the outer object of faith joins with our own inner Buddha.

信心的意義就是看到他人有更多比自己妙好、優秀的功德（特質）。信心分為三種：淨信，它不帶理由且能讓心清明，就像天真的孩子，因美麗廟堂中的清淨現象而喜悅；欲信，想要領受更高的功德；以及誠信，對聖者完全相信且沒有懷疑，以便能領受他們的加持，變得和他們一樣。為了認出我們自身的智慧功德，我們必須仰賴外在善緣，在此是指值遇那些能夠指引如何正確修行的人。毫無信心或嚮導，就不可能知道如何正確修行。為了開啟自身的佛性功德，就必須要有信心。藉由相信能指引正確之道且直至我們擁有全然自信的導師，外在的信心對境將與我們自身內在的佛相融。

Many nihilists think that if someone who was previously a nihilist takes refuge in Buddha, he must have been brainwashed. They feel that Buddhism has had too much of an influence on his mind since his phenomena are no longer complementary to their own. Particularly if they think he is changing as a result of his practice, they see it as proof of brainwashing, without considering how everything and everyone are always changing constantly and unavoidably, both noticeably and unnoticeably. From the Buddhist perspective, the purpose of practice is to change one's deluded, dualistic phenomena. It may be a positive sign if someone changes, if he actually decreases ordinary ego and attachment to ordinary power in this life without being contrived or hypocritical, and increases wisdom energy for unending benefit. Actually, all of the phenomena of sentient beings within karmic habit and conception are brainwashing. It is only the content of the brainwashing that is different. When we decide to rely on the Buddhist wisdom methods of using the mind to change the mind, it is not brainwashing with a wrong, worldly point of view; it is cleansing the mind with the nectar of the wisdom point of view, going beyond karmic habit by changing our ordinary phenomena to the pure appearance of wisdom.

許多斷見者認為，若某個皈依佛的人先前相信斷見，他一定是被洗腦。由於他的行為不再與他們相符，就覺得佛教對他的心影響過多。特別是，如果這人因修行而發生改變，他們便視之為洗腦的證據。殊不知一切人事物，無論明顯或不明顯，總是持續發生著無可避免的變化。從佛教徒的觀點來看，修行的目的是為了改變我們迷妄、二元的現象。如果某人確實減少世俗的自我，不再造作和偽善，放下對此生世俗權力的執著，並且增長智慧以創造無盡的利益，這種改變就是個好的徵兆。事實上，在業力習氣與概念裡，一切有情眾生的現象都是一種洗腦，區別僅在於洗腦的內容不同。當我們決定仰賴佛教的智慧法門，運用心來改變心，它並非是以錯誤的世俗觀點來洗腦；而是以智慧見地的甘露來淨化心，透過改變我們世俗的現象而超越業力習氣，以達到智慧的清淨顯現。