《旅途脚印》| 内观——索达吉堪布

圆容

内观 | Reflecting Inward

: H% D3 X9 ^# {“总之，通达心性光明不变之真如，并证悟诸法仅是假立实则空性后，如果精进修道，则将完全转依或彻底清净诸遍计执著心之不净迷现，从而趋至本地，圆满现有身语意无尽庄严轮清净刹土。”此乃一切教法之精华。三世诸佛之本体，全知无垢光尊者在《大圆满心性休息大车疏》中，将八万四千法门归纳为一句话，留与后世有缘者，实为我等之幸事。世间之如意宝也不能相提并论。

; `9 w0 P8 v) F, j# d! x9 E/ mLongchenpa, the embodiment of the Buddhas of three times, says in A Treatise on Finding Comfort and Ease in the Nature of the Mind:

" j" f2 g9 X$ ?! u4 gIn brief, one should first realize the luminosity of the mind’s nature and its changeless essence, and moreover, see all phenomena are mere provisional concepts and thus empty in nature. Then, by practicing on the path ardently, one can completely transform or purify the impure phenomena arising from the confused mind of false perceptions, thus approach the primordial state, and perfectly accomplish pure land as the mandala of ornament of the inexhaustible body, speech, and mind. This is the crux of all Dharma teachings.

This one instruction, in which the master has subsumed 84,000 teachings for future destined disciples; even the world’s best treasure cannot compare. How fortunate that we have now encountered it!
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若能心往内观，时刻安住此境界，则能现前心性之本来光明。否则，因由二取执著，从而颠倒迷惑，“一生二，二生三，三生万物”，将柴米油盐、恩恩怨怨、荣辱得失、是非成败的包袱背在肩上，通往轮回的通衢大道便会为之洞开。
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" F( k6 S* k9 X3 R& F* oTurning the mind inward and remaining absorbed in this state constantly, the mind’s primordial luminosity will reveal itself. Otherwise, seized by dualistic grasping, one will become perverted and confused, “one produces two; two produces three; three produces all things.” Hauling on one’s shoulder life’s baggage—the toil for food and daily needs, love or hate, honor or disgrace,
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5 n* x6 r. d& |" }0 I, @1 B* tgain or loss, right or wrong, success or failure—is a sure way to make the gate of samsara’s throughway wide open.
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唐朝怪僧拾得禅师曾说：“一向迷本心，终朝役名利。名利得到身，形容已憔悴。况复不遂者，虚用平生志。”

The unconventional monk of the Tang Dynasty, Zen master Shi De, once said:
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2 g6 E6 r+ d$ y' ]' y/ a2 ]Not knowing the mind’s true nature, one seeks fame and wealth always.

Having gained fame and wealth, one appears careworn and haggard.
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Not to mention those who failed in the game, wasted are their whole lives indeed.
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见世间之人不明此理，为一些蝇头小利，苦苦钻营，禅师又复道：

Again the master, seeing that ordinary people are still oblivious to the Doctrines and labor painstakingly for minuscule gains, teaches:
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- e7 I+ g  t  _9 r3 }“悠悠尘里人，常乐尘中趣，我见尘中人，心多生悯顾。何哉悯此流，念彼尘中苦。”

Unmindful are worldly folks, immersed always in sensual pleasures.

6 ~% N: j& v3 _: R9 tArising in my heart is compassion, when beholding these beings.

Worrying about their suffering, how can I not feel sad?

9 t; c# E! @3 X& ?可见禅师悲心之切。只可惜落花有意，流水无心，禅师只能徒唤奈何了！

The master’s earnest compassion is palpable. But alas, as the saying goes,

Yearning for love, the flower on the bank sheds its petals,

Yet the heartless brook heeds not and babbles on.
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No wonder the Zen master can only sigh deeply in vain!

但愿禅师的这番苦心不会被时光的风刮到九霄云外去了！

May the master’s sincere guidance not dissipate into nothingness as time passes!
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壬午年正月十六日
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8 C+ u3 g4 d- v. C2002年2月28日