《旅途脚印》| 大法——索达吉堪布

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大法 | Profound Practices

很多修行人都喜欢求大法，大手印、大中观、大圆满、大威德……还喜欢拜见一些大和尚、大活佛、大法师……这些特别喜欢大法的人以为可以因此而得大证悟。
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Many spiritual seekers love to request exalted practices—Mahamudra, Great Madhyamaka, Great Perfection, Yamantaka, and so on. In addition, they are keen on visiting and paying homage to eminent monks, high tulkus, and famous masters…. These fans of grand Dharma feel that by so doing, extraordinary realization will dawn on them accordingly.
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其实不然，不论求什么法，都应与自己的根基相应，自己应具有修此法的基本条件，否则，将一事无成。

+ G! N- C5 L" Y# r' OWell, this may not be the case. Whatever practices a person requests should match well with that person’s capacity. Unless the basic requirements for a practice are met, no accomplishment is possible.
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& F! n3 `/ G! O2 d( k4 }2 k# P萨迦班智达的大弟子加尔瓦样功巴，是藏地历史上有名的大成就者，他说：“人们往往只对高深的法趋之若鹜，低劣的法不能令其满足。他们对大空性、大无生、高深莫测的大法总是投以关注、欣喜的目光，从不观察自己的相续与佛法是否相应。虽然所修的法是大圆满，但也无济于事，因为大圆满的修行者必须是大圆满的根器。目睹现在的人口若悬河地谈论着像马一样价值昂贵的法，而其人的价值却不如一条狗。已经与法背道而驰，却不愿修习。其实与说唱者扣人心弦的歌声，鹦鹉巧舌如簧的重复没有区别。如果已经了知一两个法，就应当身体力行，实际修持。一旦通达了一两种法，就应让其与内心相融。如果心法未能互相交融，那么，就如同水与粉末未能融合一般，人法之间也相距万里，而不能真正地互相容纳。法就如同肺叶做成的菜汤一样，(肺叶全部漂荡在汤面上，)仅仅漂浮在口头，而没有任何意义。

, R5 I, o% c' K(整日怨天尤人、骄傲自满，滔滔不绝地抱怨。)这样，修法的意义也就不能充分体现了。”

One of the main disciples of Sakya Pandita, Gyalwa Yangonpa, is a well-known siddha in Tibetan history. He says: “People usually dash after profound Dharma practices while feeling dissatisfied with lower ones. They behold the grand, unfathomable practices with wonder and attention, but neglect to check if their own minds are ready. Although one could engage in the practice of Great Perfection, it affects nothing at all, because a practitioner of Great Perfection must be a qualified vessel for Great Perfection instructions. I have witnessed that teachings as valuable as a fine steed are babbled by people less worthy than a dog. Behaving against the Doctrine, they have no inclination to study and practice. What they say is no different from the melody of an appealing rapper, or the verbatim repetition of a clever parrot. Having received one or more teachings, we should carry them out by actual effort and practice accordingly. Having understood one or more teachings, we should let them permeate the mind thoroughly. Failing to do so is like pouring an immiscible powder into water, they don’t mix. The mind and the Dharma are a thousand miles apart; the two do not embrace each other in the least. Like lung lobes floating on top of the medicinal soup rather than dissolving in it, Dharma without practice becomes meaningless, floating words. (One will still blame everybody but oneself, be conceited and complacent, and complain to no end.) The significance of Dharma practice will never manifest.”
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无论什么法，都应该融入自心，并付诸实践，而不应将其作为一种摆设或向人炫耀的资本。《萨迦格言》也云：“愚者学问挂嘴上，智者学问藏心底，麦秸漂于水面上，宝石沉没于水底。”

1 R$ _9 G1 m. A  {5 h6 [$ JWhatever Dharma you have received, it’s necessary to let it suffuse your mind and put it into practice. The Dharma is not to be used as an ornament or an asset to brag about. In Sakya Lekshe it says: “The fool shows off knowledge by talking, the wise stores away knowledge in heart. Wheat straw floats on top of the water, a precious jewel sinks to the bottom.”

8 X; x4 F& m. `& n修行人不应“这山望着那山高”，而应踏踏实实地从头做起。
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' Q/ g. E$ w; j- e0 p2 kSpiritual seekers should not feel that “it’s always the other mountain that looks higher,” but instead start the Dharma practice from square one and proceed in a thorough, solid manner.

壬午年二月初三
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2002年3月17日

3rd of February, Year of RenWu
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0 D( h' F( v- s2 y+ ?4 d, h3 qMarch 17, 2002