大法

　　Profound Practices

　　很多修行人都喜歡求大法，大手印、大中觀、大圓滿、大威德……還喜歡拜見一些大和尚、大活佛、大法師……這些特別喜歡大法的人以爲可以因此而得大證悟。

　　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.

　　其實不然，不論求什麼法，都應與自己的根基相應，自己應具有修此法的基本條件，否則，將一事無成。

　　Well, 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.

　　薩迦班智達的大弟子加爾瓦樣功巴，是藏地曆史上有名的大成就者，他說：“人們往往只對高深的法趨之若鹜，低劣的法不能令其滿足。他們對大空性、大無生、高深莫測的大法總是投以關注、欣喜的目光，從不觀察自己的相續與佛法是否相應。雖然所修的法是大圓滿，但也無濟于事，因爲大圓滿的修行者必須是大圓滿的根器。目睹現在的人口若懸河地談論著像馬一樣價值昂貴的法，而其人的價值卻不如一條狗。已經與法背道而馳，卻不願修習。其實與說唱者扣人心弦的歌聲，鹦鹉巧舌如簧的重複沒有區別。如果已經了知一兩個法，就應當身體力行，實際修持。一旦通達了一兩種法，就應讓其與內心相融。如果心法未能互相交融，那麼，就如同水與粉末未能融合一般，人法之間也相距萬裏，而不能真正地互相容納。法就如同肺葉做成的菜湯一樣，(肺葉全部漂蕩在湯面上，)僅僅漂浮在口頭，而沒有任何意義。(整日怨天尤人、驕傲自滿，滔滔不絕地抱怨。)這樣，修法的意義也就不能充分體現了。”

　　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.”

　　無論什麼法，都應該融入自心，並付諸實踐，而不應將其作爲一種擺設或向人炫耀的資本。《薩迦格言》也雲：“愚者學問挂嘴上，智者學問藏心底，麥稭漂于水面上，寶石沈沒于水底。”

　　Whatever 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.”

　　修行人不應“這山望著那山高”，而應踏踏實實地從頭做起。

　　Spiritual 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.

　　壬午年二月初叁　　

　　2002年3月17日

　　3rd of February, Year of RenWu

　　March 17, 2002