Zurchungpa’s Testament
苏穹巴的最后建言
Extract from Chapter 3 ‘Concentration’ & Chapter 4 ‘Wisdom’
节选自第三章“禅定”和第四章“智慧”
Commentary by Dilgo Khyentse Rinpoche
顶果钦哲仁波切 - 释论
We have been accustomed for so long to believing the true existence of things. We are like wild animals on a vast plain in hot weather who see a mirage in the distance. Believing it’s water, they run toward it, only to find as they approach nothing there. In the same way, if we do not realize all desirable things of samsara related to form, feeling and taste are nothing other than delusions, we cling to them and get involved in all sorts of activities.
我们长期习惯于相信事物真实存有。我们像在炙热宽广平原上的野生动物，错认远处的海市蜃楼是水源而奔向它，到了近处才发现什么也没有。同样，如果我们没有了知一切轮回中的色、受、味只不过是迷惑，我们就会对它们执着，并陷于各种行为。
Unless you can free the mind from attachment and aversion in the absolute nature, it will not help simply to think ‘apperance is empty, emptiness and apperance are one.’ Your mind is like ice. Although the ice is essentially water, it does not behave like water. Until you melt it, it’s hard and sharp; water is soft and fluid.
除非你的心离于爱憎、安住于究竟本性，只是想象“显象为空、显空不二”毫无帮助。你的心像冰块，即便冰的本质是水，却缺乏水的功能，除非你溶解它，它一直坚实稳固，而水则柔软流动。
At one point we will gain certainty and confidence to have a clear idea of where we are on the path, of how antidotes work on the emotions, and of the view of emptiness. Before building its nest, a swallow looks carefully for good site free from possible dangers. But once it has built the nest, it flies straight to it, without any hesitation. Likewise, having carefully built up our meditation, we will reach a point where we have no hesitation and immediately recognize the nature of our experiences.
最终我们会获得确信，清楚自己走到法道哪个阶段、如何对质情绪、何为空性见。燕子筑巢前，会仔细寻找安全之处。但一旦筑了巢，它毫不犹豫地直飞入巢。同样，随着禅修的进展，我们终会毫无犹疑地立即认出觉受的本质。
How do we cut through delusion? From the way things appear, the ground - our present condition when start the path - can be considered as impure, the path as a mixture of pure and impure, and the result as perfectly pure. But from the way things are, there are no such things as pure and impure. What appears as impurity is simply a temporary obscuration that has no existence of its own. But fundamentally there is nothing that has ever become anything other than what it has always been, primordially pure.
我们如何切断迷惑？从事物显现的角度，“基”即法道初始我们现在的状态，可视为不净；“道”上混合着净与不净；“果”则圆满清净。但从事物本然的角度，没有所谓净与不净。显现为不净的，仅是暂时的遮掩，它本无实存。从根本上，并没有任何东西得到转变，本净始终具足。
From its own, theprimordially pure nature has not become worse when impurity is perceived; neither has it improved when purity is seen at the time of the result. It’s like space, which can contain all the different universes, continents, mountains, and so forth and yet is not affected in any way by these things: it is not made better by things being beautiful, nor made worse by things being ugly.
从自身而言，本净不因被认作不净而减损，也不因在果上见到净相而改善。它就如虚空，可包容所有不同的宇宙、大洲、山脉等，但丝毫不受这些事物影响。它不因事物的美丽而增益，也不因事物的丑陋而减损。
Similarly, all the different phenomena of the ground, path and result arise as the display of one’s mind, not affected by concepts such as good and bad. By nature of mind is unborn, its display is infinite and unobstructed, and its characteristic is the union of clarity and emptiness. This is how the nature of mind is introduced, as being unborn, unobstructed, and free of duality.
同样，基道果所有不同的现象，因心之显现而生，不受好坏等概念的影响。心之本性无生，它的显现无尽亦无碍，它的特性是明空不二。因此心性被描述为无生、无碍、离于二元。
中文翻译版权所属：尼泊尔雪谦寺官方
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Source of English text：The Collected Works of Dilgo Khyentse, Volume 3, Shechen Publications
英文来源：顶果钦哲全集第3卷，雪谦出版社
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