空舍

四

諦聽！

有幸佛子，諦聽！

常人雖也重視覺性的問題，且廣加研究，

對祂仍然茫然無知，或落妄見，或入邊見。

因為他們未能正視覺性本身，

只知發展為各種深奧難解的哲學觀念及學說，

使一般人錯失了認識覺性的機緣，

以致輪迴流轉於三界六道，受盡諸苦。

由此可知，忘失自身的覺性，是十分可悲的！

縱然聲聞緣覺由無我的道理深入，

卻無法了解覺性的本來面目。

其他行者亦各執一論，
自作纏縛，無緣得見淨光。

聲聞緣覺被主客（能所）二元的分別見所障蔽；

中觀派則被真俗二諦的執著所障蔽；

事乘與瑜伽乘因執著本尊的外相而受縛；

大瑜伽（方便父續）及隨瑜伽珈（般若母續）則

因分別空性與覺性為二而生惑。

從不二的究竟義觀之，

他們因分別空、覺為二，而步入歧途，

唯有先識破空性與覺性不二，方能證入佛性。

由覺性觀之，不論聖凡，涅槃與娑婆本來不二，
只因你不斷造作貪瞋癡諸毒，

故至今仍然流轉於娑婆世界。

因此，暫且放下你現行或未行的佛學法事，

藉開示「無染覺性直觀自行解脫之道」的機緣，

你終將明白，

所有佛法都在這無上覺性解脫中得以圓滿；

不論你修持何法，均將融入大圓滿的境界。

三昧耶　嘎嘎嘎

五

那光明燦爛的覺性，也就是所謂的心性，

有人視祂為存有的實體，實際上祂並不是被知的實體，

祂又是一切之始，涅槃極樂及娑婆苦海的根源。

祂一向被佛教各宗派所推崇，

從名相來講，祂具有各式各樣的名稱：

有人稱祂為自性，或本性，或心性；

有人稱祂為心，或平常心；

有人稱祂為覺，或本覺；

有人只稱祂為覺性；

有人稱祂為梵，或大我；

有人視祂為無我；

有人稱祂為般若，或圓滿智慧；

有人稱祂為如來藏，或佛種；

有人稱祂為大手印；

有人稱祂為唯一本體；

有人稱祂為法界性；

有人稱祂為阿賴耶，或一切種。

蓮花生大士    無染覺性直觀自行解脫之道

4.      Kye-ho!

O my fortunate sons, listen!

Even though that which is usually called "mind" is widely esteemed and much discussed,

Still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.

Since it is not understood correctly just as it is in itself,

There come into existence inconceivable numbers of philosophical ideas and assertions.

Furthermore, since ordinary individuals do not understand it,

They do not recognize their own nature,

And so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.

Therefore, not understanding your own mind is a very grievous fault.

Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,

Still they do not understand it as it is in itself.

Also there exist others who, being attached to their own personal ideas and interpretations,

Become fettered by these attachments and so do not perceive the Clear Light.

The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.

The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.

The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.

The practitioners of the Mahayoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.

And with respect to the real meaning of nonduality, since they divide these (Space and Awareness) into two, they fall into deviation.

If these two do not become one without any duality, you will certainly not attain Buddhahood.

In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.

Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.

Therefore, your active dharmas and your inactive ones both should be abandoned.

However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,

You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.

And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.

SAMAYA        gya gya gya

5.      As for this sparkling awareness which is called "mind,"

Even though one says that it exists, it does not actually exist.

(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.

And as for its being something desirable, it is cherished alike in the Eleven Vehicles.

With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).

Some call it "the nature of the mind" or "mind itself."

Some Tirthikas call it by the name Atman or "the Self."

The Sravakas call it the doctrine of Anatman or "the absence of a self."

The Chittamatrins call it by the name Chitta or "the Mind."

Some call it the Prajnaparamita or "the Perfection of Wisdom."

Some call it the name Tathagatagarbha or "the embryo of Buddhahood."

Some call it by the name Mahamudra or "the Great Symbol."

Some call it by the name "the Unique Sphere."

Some call it by the name Dharmadhatu or "the dimension of Reality."

Some call it by the name Alaya or "the basis of everything."

And some simply call it by the name "ordinary awareness."