敏卓林‧堪千仁波切的開示：洗滌偏見~~ Cleaning Deviation @ 敏卓林堪千仁波切官方部落格 ─ 敏林堪千仁波切的達瑪師利語自在秘密宮殿

追求和諧的欲望來自於對內心掙扎的認知。然而偶發之平衡與和諧幻象卻是自欺欺人。是以需至其他的層面尋找... 並期許超越所有人類本位主義之排他性，達致非擬人觀點之境域 ; 洗滌偏見、棄脫傲慢，儘管背後是一片解構的荒蕪，前方是未可知悉的憧憬 ~~ 天地悠悠，宇宙繼起

~~ 透由您的心與手所倒曳的寶瓶之水，沿滴我驚夢之髮鬢 !/ 8/ 10 由【官方部落格The ESun 團隊】所主辦之如意輪灌頂法會 )

http://khenchen.pixnet.net/blog/post/11893981

............【敏林堪千仁波切的開示：洗滌偏見 ~~Cleaning Deviation】:

洗滌偏見

為證得圓滿佛地，我們的業習必需淨化。然而這種淨化唯賴於我們對「心無色聚」為基礎的觀點之認同。於日間，人可以洗淨自己的色身，但於夜晚，仍可能夢見自己是骯髒的。實質的方法無法淨化習性；業習只能仰賴靈性的修持予以淨化。倘若我們相信心為一切色聚與無色聚示現之泉源，就能夠確立無量心的存在，篤信眾生皆具佛性，從而激勵修行。然而，哪怕只是剎那間的靈光乍現，這星星之火，即可形成慧炬，燃盡如叢林般之分別習性的無明，同時亦是展現一如無垠天際之明覺的起源。

從佛教的觀點，一切存在於輪迴者皆為色聚之物；而色聚的根源即是分別之心。因為分別心之概念無有窮盡，故而色聚亦無窮盡。只要是眾生的佛性被覆敝，分別心便會顯現；世間的凡俗之情和一切不可計量的業因便會隨之而生，而這一切，都是色聚的因緣具合。

色聚只存在於複雜的因緣條件之下，在相對真理的作用下互相依存、互相展現。

既然促成色聚產生的也是色法，那麼這不僅是一個可察覺的結果，亦可成為一個細微潛化的起因，因為任何事物皆是緣自色聚。

色聚只來自根錮的主觀意識，而時空的助緣在客觀條件之下升起。由於眾生之心無所限，故而眾生亦會造作無窮的想法，繼而成辦無限之色法。

色聚並非某件事物的一部分。它是一切色法無法度量的輪迴狀態，除非色聚轉換成不可度量、超越所有互為因果、以慧光呈現出之「無色聚」。這即是「無色聚」之定義。「無色智」(Substanceless wisdom )無阻於輪迴之界、貫穿涅槃之境，在在處處，無有一物名自證悲心之行願，是以得能於色法中化現，卻又不住於色中。無色聚之本質即是非色之聚集，乃為佛陀之特質。身為佛弟子的目標，即應增化無色智之質，亦即一種恆常微妙之安詳。於佛教中，正見的基礎、實修之道、以及行為之業果，皆與不可思議的證悟緊緊相扣。

於此物質界，當一個人居於此洲，卻無法見到另一洲，然而這並非意謂著他洲之不存在。相同地，佛教相信，即便是信解不足，心之映象於不可計量之淨土依然存在，只因人們業海障敝，故而無能得見。倘若無法見到殊勝映象之緣起，也就是個人的智慧之心無法相應於淨土。故而佛弟子修行以淨化凡夫知見，如實觀察存在之一切。

當我們無法和淨土及淨土本尊切割，那麼我們就與淨土、及淨土的本尊無有分別，至於是否到了淨土，亦無差異；內在外在，無二元對立，因為分別的習性已消融於堅不可摧的一體性，無可厘分。

依從成佛之道，當佛弟子觀想頂禮無上智聖者佛陀的同時，也累積了功德。祂們淨化一切輪迴之見，斷除促成一切苦因的凡夫主觀我執業習。爾後，漸漸地與聖者所證悟幻化的無礙、廣大無邊之供養合而為一。這就像無垢鏡中之相，對於供養者、受供者、抑或是供品本身，皆無異樣。故而吾人道此智慧本身，亦即智慧之展現。

根據佛教，神祇不會製造負面因緣。即便人們在負面的對境升起之際，欲想捨離自己的信仰之神。然而，除非放下了分別心，否則誰也無法辦到；一如除非捨離己之色身，否則就無法捨離自己的影子一樣。他們埋怨神祇，因為相信神為創造者之故。然而神是創造者的想法，卻是源自自心的這個創造者。這些人認為主觀的創造者背叛了客觀的創造者，因為他們認為他們的神創造了他們以及他們的環境，爾後折磨與懲罰他們。然而，捨離了神也只是主觀的創造者背叛了客觀的創造者。卻是根本沒有誰背叛了誰的證據，而這些人只是不斷地盤桓於背叛之中。

佛教不會造成主體和客體之間的叛離，而是教導我們如何「超越主客」的思維模式，從而以積極的正面能量和正面現象得證菩提！

(本文已收錄於The Eastern Sun Volume 006 )

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Cleaning Deviation

In order to attain the immaculate state of Buddhafields, our habits must be purified. This can only happen if we have a point of view that acknowledges the nonsubstantial basis of mind. In the daytime, a person may wash his body clean, but at night, he can still dream he is dirty. Habits cannot be purified by substantial methods. They are purified by spiritual practice. If we believe that mind is the source of all substantial and nonsubstantial appearances, we can decide that mind is limitless and believe in our own Buddha nature, which inspire us to practice. Then, by recognizing even just one clear spark of natural awareness, this spark can become the great flame that burns the jungle of dualistic habit's confusion and is the origin of the vast, luminous appearance of the immeasurable sky of enlightenment.

From Buddhist point of view, everything that exists in samsara is substance. The origin of substance is dualistic mind. There is no end to substance because there is no end to the conceptions of dualistic mind. Whenever the Buddha nature of sentient beings is dormant and dualistic mind appears, the ordinary passions and the incalculable phenomena of the karmic elements arise, which are all composed of substance.

Substance only exists within the compounded circumstances of relative truth as interdependent, relative appearances. It is not only a perceptible result, it can also be an imperceptible cause, since anything that causes substance is itself substance, such as imperceptible conceptions. Substance only comes from the root circumstance conception of the subject and the contributing circumstance of time and place in which phenomena objectively arise. Since sentient beings mind are infinite, they create endless conceptions, which create endless substance.

Substance is not only one part of something. It is all the immeasurable form of samsaric existence, unless it is transformed into immeasurable substanceless, wisdom light appearances which are beyond all interdependent cause and result. This is the meaning of substanceless. Substanceless wisdom is unobstructed and pervades everywhere in samsara and nirvana without intention as self accomplished compassion, so it can manifest within substance, but it never remains there. Its essence is always nonsubstance, which is the quality of Buddha. The Buddhist aim is to increase substanceless wisdom quality, which are unchangeable ecstasy of peace. In Buddhism, the basis of the point of the view, the path of practice, and the result of the activity always connect to inconceivable enlightenment.

In this substantial world, when a person who lives on one continent cannot see other continent, it does not mean that other continents do not exist. In the same way, Buddhist believes that the immeasurable purelands of mind's reflections exist even if, from lack of recognition and faith, they do not see them due to the ocean of their karmic obscurations. It is not possible to recognize purelands without recognizing the origin of divine reflection, which is each individuals wisdom mind. So Buddhists practice in order to purify ordinary perception and see what is naturaly there.

When we are inseparable from pureland and the pureland's deity, there is no discrimination between whether the deity and pureland have come to us or we have gone to them. No distinction is made between external and internal existence, because dualistic habit has vanished into indestructible oneness and everything is inseparable.

According to the path of enlightenment, when Buddhists accumulate merit by visualizing and worshipping supreme wisdom deity Buddhas objectively, they purify all samsaric preceptions by not continuously remaining in the ordinary subject of their ego's habit, which is cause of suffering. Then, gradually, inseparability with wisdom deity is attained in the unobscured, great space of the immeasurable offering of self-manifestation. Just like one's reflection coming back to oneself from a stainless mirror, the one who offers, the one who accepts the offering, and the offering itself are not different. That is why it is said that wisdom is the display of wisdom.

According to Buddhism, negativity is not created by god. Even if people are ready to abandon their gods when negative circumstances arise, they cannot do this unless dualistic mind is abandoned, just as they cannot abandon their shadow unless they abandon their body. They blame gods because they believe gods are creators. Yet the thought that gods are creator comes from the creator which is one's own mind. These people think that the object creator betrayed the subject creator, because they think their gods have created them and their circumstances and then have tortured and punished them. But abandoning god is only the subject creator betraying the object creator. There is no proof of who has betrayed whom, and these people just continuously circle between betrayals.

Buddhism does not cause betrayal between subject and object, but teaches how to go beyond subject and object through using refluent, positive energy and positive phenomena to attain enlightenment

◎ 您可以瞭解更多 ‧延伸閱讀：

【敏林堪千仁波切的開示：大愛與正信~~Love and Faith 】http://khenchen.pixnet.net/blog/post/11893792
【敏林堪千仁波切的開示：空性~~ Emptiness】http://khenchen.pixnet.net/blog/post/11893786
【敏林堪千仁波切的開示：業 ~~karma 】 http://khenchen.pixnet.net/blog/post/11893780