一切万法既是空性又是存在
中英文连载 《The Right View》(132) THE TWO TRUTHS — THE KEY TO UNLOCKING MADHYAMAKA 二谛——开启中观门扉之钥匙 In terms of external conditions, nothing can surpass the great compassion and tremendous power of the Buddha. If external conditions could force liberation on us, we would not be in samsara today as the Buddha would have done everything within his power to free us from all suffering. In fact, the Buddha has already shown us many paths to liberation, but due to our own inertia we are still mired in samsara like the rest of the ordinary people. 就外缘而言，没有哪一个人能够超越佛的大慈悲和大势力，如果外缘可以强迫我们解脱，那么今天我们就不可能在轮回里了，佛肯定会想尽一切办法帮助我们脱离苦海。实际上，虽然佛为我们指点了许多解脱之道，但由于我们自己没有精进努力，所以至今仍是凡夫，仍在轮回中流转。 In summary, first by learning the doctrine of the two truths, we know that all phenomena are simultaneously empty and existent. From that point on, we will ask no more such question: If both the Buddha and sentient beings are empty of self-nature, why bother with Buddhahood, bodhicitta, and the like? We can go on with the practice with full confidence. Then on the basis of firm renunciation and genuine bodhicitta, we can approach the actual practice of emptiness. 综上所述，首先我们通过学习二谛，了达了一切万法既是空性又是存在的道理，从此以后，我们就再也不会有“既然佛和众生都是空性，为什么我们还要成佛、发菩提心”之类的疑问，可以安心地修持了。在修好出离心和菩提心的基础上，再去实修空性。 The way to practice emptiness is first to understand what we have so far discussed as well as the theories put forth in Madhyamaka, then to contemplate the reasoning behind them over and over again. Realization，or a deeply felt recognition, that everything is empty of self-nature will arise subsequently. By then, one will not feel obligated to acknowledge emptiness in all things just because the texts say so, but still feel deeply a sense of void when doing the observation by oneself regardless of what the view of the text is. This feeling, in fact a preliminary understanding, is called realization. To prolong this cognitive feeling is in effect cultivating the mind. Naturally, the longer the feeling stays the better. As we live in a state of grasping and clinging all the time before coming to realization, the longer we can remain in realization after attaining it, the less time we will spend with attachment. 实修的具体方法是，先要学会前面所讲的理论以及中观的很多理论，之后再反复思维，这样就一定能深深体会到、感觉到一切都是空性。那时不是因为经书上说是空性，所以觉得应该是空性，而是无论经书上怎么讲，自己去观察的时候都会有一种深深的体会，这体会叫做解悟，这是一个初步的见解。然后再想办法将体会的时间延长，这叫作修心。当然，体会的时间越长越好。因为在证悟前，我们在二十四小时里都处在执着的境界当中；在证悟以后，若证悟的时间越长，则执着的时间自然就越短了。 Emptiness has many levels, so does realization. What we just discussed is the very first level. To keep building on this, one will eventually attain true realization of emptiness and thus end all that clinging and grasping. Since the view of not-self and clinging to an existing self are totally incompatible, once the view of not-self is firmly established, attachment to an existing self naturally falls apart. 空性有很多层次，证悟也有很多层次。前面所讲的，是最初步的一种境界，若能在此之上不断发展，最后就可以证悟真正的空性境界，那时就可以彻底推翻我们原有的执着。因为无我的见解和有我的执着是水火不相容的，无我的见解发展、稳固了，自然就推翻了有我的执着。 未完待续 慧灯坊淘宝店及微店，是上师亲自命名并唯一指定用于慧灯之光系列法宝流通的网店。网店所有的利润，都用于法宝的制作、宣传以及海内外的免费结缘，没有任何机构和个人从中抽取利润。 慈诚罗珠堪布最新讲课音频 将在上师个人喜马拉雅官方电台陆续上新， 欢迎大家围观并关注， 也可以通过喜马拉雅 搜索关键字“慈诚罗珠堪布” 查找相关音频！ 慈诚罗珠堪布个人官方电台：请点击“阅读原文”↓↓↓