（节编自网路文章）

拿佛陀在《月藏经》中说是两千五百年。此经《分布阎浮提品》中提出著名的“五坚固”说。谓在佛法的流传史上，每五百年为一阶段，共有五大阶段。各阶段所具之特征不同，即解脱坚固、禅定坚固、读诵多闻坚固、塔寺坚固、斗诤坚固。

又有《贤劫经》说是一千五百年：“佛涅槃后，正法五百年，像法一千年，此千五百年后，释迦法灭尽。”

汉地还有些法师说，正法一千年、像法一千年、末法一万年；

藏地普巴派、萨迦派、格鲁派等，也有各自不同的观点（藏地对普巴派的说法比较公认）。尽管种种说法不尽相同，但一般而言，世界上公认的是《俱舍论》的观点，也就是说，佛法住世总共五千年。按世界佛教联合会的推算，今年是佛历2553年，这是小乘上座部的观点，与《俱舍论》也非常相合。

按照藏传佛教的观点，佛陀的普贤密意圣教也是住世五千年。具体而言：

1、果期：一千五百年。其中，第一个五百年得阿罗汉果的最多；第二个五百年得不来果的最多；第三个五百年得预流果的最多。

2、修期：一千五百年。其中，第一个五百年修戒学的最多；第二个五百年修定学的最多；第三个五百年修慧学的最多。

3、教期：一千五百年。其中，第一个五百年学经藏的最多；第二个五百年学律藏的最多；第三个五百年学论藏的最多。

4、形象期：五百年。只有出家人的形象，没有清净戒律，也没有实修者。甚至到了最后，这种形象也难以维持。因为众生福报已尽，出家人剃头时，刀没办法刮下头发；袈裟染色时，染料也无法把衣服染成红黄色。

在最初的果期，也就是佛陀在世时，以及佛涅槃后不久，得果的人比比皆是。看过《百业经》、《贤愚经》就会明白，那时听法后获得圣果特别快，马上就能得预流果、阿罗汉果。

过了一千五百年之后，就是修期，主要以修戒定慧为主。翻开那时的历史，汉地禅宗、净土宗中，大成就者特别特别多；藏地宁玛巴等各大教派中，虹身成就、飞往清净刹土的也不胜枚举。

而如今越是接近形象期，成就的人就越少得可怜。尽管现在不是真正的形象期，毕竟还有教法存在，人们受持经律论的教理，相续中可以生起悲心、菩提心，但跟佛陀时代众生的根基比起来，还是很差劲的。

佛法住世期共有五千年，按普巴派推算，现在已过了三千五百年，或者近四千年之际，也就是说，正处于教期中。如果再过五百年，佛教恐怕就不是这样的了。大家在漫长的轮回流转中，今生有幸遇到佛法，这是相当不容易的。尽管眼下正值五浊恶世，但教法与证法仍存在于世，这说明圣教正法圆满也已具足。

标榜为九乘佛法之巅的大圆满 虽然是尝试以头脑见地切入心性的心法心瑜伽，但还是有着极浓厚的虔诚心在里头：信徒相信这是最高法。同时 主要还是以传法上师的证量或法会的传承坛城加持 净化 提升 打开 信徒的“心”，使信徒能超越头脑听懂，“接到”心法。

克里希那穆提 是纯粹以头脑切入，以自我提问 inquiry 的方式 层层剥入。连虔诚心的拐杖都不用。证量加持 还是最关键的，否则无明众生自我提问至死 也只能在头脑概念里绕圈。

其实 就是高维证量法身的加持，其它都只是二元维度的方便法，如语言。对绝大多数的人，成就者的加持 可以说是从低维突围蜕变 即生超越头脑 解脱证道的唯一道路。

同证量的成就者，亲证的活人加持力大于往生的成就者；

已往生的大成就者，证量的极精微体 仍然能超越时空附属于某载体(打坐成道处、墓地舍利、生前随身物件、或以意念灌入加持的心咒 仪轨 经论文字 等)，加持于虔诚(心净化打开能接收)的信徒；

已往生的大成就者的加持，会比初开悟的活行者强，但会比证量稳定的活行者弱。所以 藏传佛教说上师的加持比佛菩萨重要，那是指证量圆满稳定的活成就者，不是任何随便的上师。心性稳定的成就者 的确是最稀有的无价珍宝，祂对你说的每句话的加持力 会大于经文论藏的加持。

这现象 就是藏地所谓的加持力尚温，因为加持力 是会随着时间竭弱的，就是佛法住世四阶期现象。

这种无色的加持 接到的人冷暖自知 明确不含糊，不止和黄金一样珍贵，因为祂是无价的。浑浊的人 会认为能肉眼看见手摸到的才真确，其实 那是福报浅薄的现象。

简单总结，上有加持 下有虔诚，是最快成就道路，缺一则瘸。很多跟着活成就者却未能即生成就的弟子，都是因为他们自以为是，觉得自己有些见解比上师厉害，其实那不但是妄痴，还是自断上师加持的最快方式。

这就是为什么佛陀说法时 参与者都感到天地震动无比欣喜(客观得到加持)，但却不是所有参与者都开悟的原因。不够虔诚，佛陀现身也枉然。

我真的非常幸运，能有金刚不摧的虔诚心，又能碰上真正有稳固证量的老师加持传授，所以能火箭速度地成就，成为自己的光。顶礼感恩我的上师夕阳老师???

成就后，不再需要外在的肉身上师带着，因为自身已是光，此时 虔诚心继续是火箭的燃料，越旺深入心性越快，但不是外求的虔诚心，是超越主客体的虔诚心，虔诚心本身就是最殊胜的本尊，语言很难描述。所以藏地神通具足的大圆满成就者往生前，会让弟子在一旁念诵自己最具信心的祈请文的诵声中 坐化。

虔诚心之珍贵 华严经一句道尽：“信为道源功德母，长养一切诸善根”。

祈竹仁波切开示：

akasamaraja sadarasa maraya phat

以摩诃真谛加持之故 凡于我等瑜伽行者尊师眷属具瞋恨心 具凶恶心 心思下劣 行为暴毒者 一切回遮 碎如微尘 恳愿作此事业

　　这一段是说：“因着历代上师与祖师、本尊、诸佛与菩萨、所有护法众，尤其是狮面空行母及所有其它空行母的加持，愿所有障碍、加害我们的人、邪术、魔障等，全都回遮！”不知大家听过“回遮”这个词没有？衲举一个例，幻想一下我们在爬山时，山顶滚下一块巨石，眼见就要把我们压扁了，但有一股力量把大石拨至另一个方向，大石于是便在我们身边擦过，没有伤害到我们，那股令危险转向的力量便是“回遮”。“回遮”是把本来是冲着自己而来的威胁和危险转向之意思。

　　在诵时，应大力击掌，在拍掌时，以左手在下朝天，右手在上而掌心向下，在双掌心有红色日轮及白色月轮的印记。在双掌日轮及月轮互击时，就如太阳及月亮相撞一般，顿时地塌天崩，一切障碍、魔类加害及邪术顿时被毁碎成尘灰。

　　俱胝空行圣众会  将诸魔敌咒诅类  

　　身语碎裂化微尘  神识度脱入法界

　　在诵以上四句时，每一句皆击掌一次，心中仍是如上述般想着日、月二轮相撞，把一切障碍压至粉碎。这四句各击掌一次，要重复作三遍，合共击掌十二次。

　　安处最胜空行刹　具足神通神变力

　　恒视行者如己子　敬礼三界空行主

　　任凭桀傲凡夫辈　以诸恶咒夺我乐

　　一切回遮尽消灭　正教讲修令弘扬

　　这两偈是敬礼及祈愿文句。第一偈敬礼本尊；第二偈求他回遮及消除行者的障碍，尤其是妨碍正法弘扬的各种魔咒类障碍。

泛滥了的描述心性的口头禅，如“晴空万里”，岂是头脑能想象出来的。

那是所有概念消融，整个世界随着念头 也一并消融，而觉知仍然清晰鲜活、光明喜乐的超越语言高频状态。

头脑维度能想象出的一切 都是枯燥灰暗的。当然，没体验过真正的晴空万里，会认为世间的一切很缤纷精彩美好，就像井底的青蛙 牠真的觉得井中天地是无比美好的。夏虫不可语冰。

即便有传承“见地”但没亲证的行者，仍然是未进化到能真正认识冰的夏虫，但的确是已听闻过冰之概念的夏虫之佼佼者。

为什么一直指出这点？很简单，因为自己经历过寻找明师的痛苦。比起人生小白的年轻人，世间的历练给予了我一定的辨识力，生命的恩典也一直让我碰见各路贵人，所以我没经历过刻意做假营销敛财的朝阳区活佛类的伪师。遇见那种伪类的人，应该是业力所致，而当今伪师泛滥，其实是共业深重的现象，就是所谓的末法时代 五浊恶世。

但有很多无明导师 初心怀利他诚意，弟子开始成群 钱财供养开始涌入后，因自身修证有限，很快不自觉地陷入名利之毒，本来一开始还诚恳实在地说自己只是小学老师，学员上完课后应自行去找大学老师继续进修，后来不但自己就是大学老师，还妄心认为自己真是佛菩萨转世。关键是 弟子们因虔诚心的力量 开始有突破后，因无明导师自身缺乏实证经验 也没了悟 无法真正指导，却让弟子继续虔诚待在身边供养 让弟子自行盲修乱撞，消费弟子的信心 而不指点弟子去寻找能进一步指导的明师，如此耽误弟子宝贵的修行愿心 与人身难得的宝贵时间。已明确渴望要“回家”却找不到路的人，比压根儿没想回家的迷路人 更痛苦。

我很感恩 生命很快安排了让我遇见明师 带领我明心见性。但看见身边努力精进二十载的好友仍然被耽误着，还有无数像好友情况的行者，禁不住扼腕叹息，是以忍不住频频指出。

名利之毒 很容易使初心迷惑，误入魔道而不自知，尤其是未真正经历过名与利洗礼的修行人。是以众先贤警告弟子“好为人师”乃大忌，未了悟不得为人师。

真正大成就者，要嘛像佛陀莲师一样 福报圆满 身为王子早早经历了人间极致荣华富贵 能彻底看破红尘的有限；要嘛像米拉日巴 吃尽大苦头彻底看破一切攀缘，连弟子都不让长留身边 教完就让弟子离开不再相见 让弟子成为自己的光。

世间一切存在 都是恰好的安排，都是修行的助缘。众多未了悟的导师，只要不掉入名利的诱惑，担任好小学老师的本份，其实是功德无量的，带领大量的修行小白入门。不是不能赚钱，而是不要为了赚钱而舍不得让弟子跟随其它大学老师更上一层楼。而对弟子来说，对小学老师 永怀感恩，但得跨越崇拜依赖心，继续前进。哪个藏地成就者 不是十个以上的上师。

写着的过程，知道是自己得彻底照亮这经历的心结，跨越那离开小学导师的愧疚感。共勉。

一旦有对错的看法，就是落入剧情了，那无始以来的炎症 发作着。

就这么简单。

炎症发作的最佳解药 就是阳光。照亮看见 那竭力亢奋演出的炎症。

融入那殊胜无色的光坛城、安住在那殊胜的转化、脱离六道 迎接五方佛法身。

法身报身化身，空性 明性 自觉知的念头与世界，一昧无别。

因为办证件，被要求列出过去十年每年去过的国家，不得已只能查看手机的照片。结果过去刷刷重现，看见 以前不自觉地长期以飞机酒店为家，回家 倒反而像度假般的稀少并陌生。

记得去年朋友圈贴过关于这心情：《牙膏和我》

“出门三周 回到家最开心的事之一 就是又可以随心情挑牙膏用。

记得曾经有二十年 因为经常飞 因为日以继夜忙 完全没印象一支牙膏是能用得完的。

记得几年前 第一次用完一整支牙膏的成就感和开心。

所以 我爱我的四支牙膏，能每天随心情换着用 而又每支都能用得完的四支牙膏。能用完一整支牙膏 于我 就是幸福。“

和现在与世隔绝的闭关隐居生活 真的是180度的完全不一样，真的仿佛隔世。这么宏观看起来，我还是在两极端震荡中的模式。倒没什么觉得要改变，说不定就是这辈子当两辈子用了，轮回了一次，活了不同的另一生。

没什么需要改变，因为真的超脱了。说起来容易，但唯有真正实现了，才能知道个中滋味：真的不容易，真的不难。不是故意打空禅，真的就是这感觉。说了好多次“真的”?

当你晴空万里 自然大平等，因为没有念头，哪来的善恶？

那晴空万里的虚空，正是照亮一切念头的觉照本身。

在那觉照下的世界，一切被感知的化现 就是虚空本身的显化。

所以 一旦你感知的世界有故事有看法了，就落到化身 偏离法身了。

化身 能任运头脑 体验二元世界，

保持觉照的化身，就是法报化三身合一的成道者。

Trust me, 你以为无常不好，万般想超越无常，just to find out , 最美丽的 是无常。

永恒，得有多无聊啊！?

生命的一切 多么无常 多么完美！If only your brain would let you see it.

所以上帝要化身万千 体验自己。

这是藏地最重要的口传之一：莲师对玛哈瑜伽根本续 幻化网秘密藏续 中最重要的第十三章“甚秘诀窍藏”的注解。莲师从大圆满(最终究成就)角度，以见、修、果、行 四方面，比较 总结 各佛教派系乃及外道的修法成就。当今佛教公认的九乘佛法次第 就是依莲师此篇开示而生，是所有大圆满行者必得的莲师心髓口传。大成就者米庞仁波切著有译论。没看到中文翻译，所以分享阅读笔记心得。

Homage to the Blessed Manjushrikumara and Vajradharma!

The Worldly paths

The countless erroneous views that exist in the realms of the world may be subsumed into four categories: (i) the unreflective, (ii) the materialists, (iii) the nihilists and (iv) the extremists.

The unreflective do not understand whether or not all things and events have causes and conditions; they are thoroughly ignorant. The materialists do not understand whether or not there exist previous and subsequent lives and, relying upon the words of mundane secrets, they acquire wealth and power [only] for this one life. The nihilists view all phenomena to be devoid of cause and effects and maintain all elements of existence that have come about in this one life as having done so accidentally. Thus they uphold nihilism. The extremists uphold the existence of an eternal self for they reify all phenomena through conceptual imputation. [The extremists comprise of] those who view the presence of effects where there is no cause; those who view cause and effects erroneously; and those who view the absence of effects where there is a cause. All of these are views of ignorance.

The Path Transcending the World

The path that transcends the world too consists of two categories: (i) the dialectical vehicle and (ii) the indestructible vehicle [of Vajrayana]. The dialectical vehicle in turn is threefold: (a) the vehicle of the Disciples, (ii) the vehicle of the Self-Realised Ones, and (iii) the vehicle of the bodhisattvas.

DIALECTICAL VEHICLE

Disciple’s Vehicle

Of these the view of those who have entered the vehicle of the Disciples is as follows. They maintain that the nihilistic view denying everything and the eternalistic view asserting the existence of eternal realities, which are postulated by the extremists by means of reification and denigration, are as untrue as perceiving a [coiled] rope as a snake. [In contrast] they view the aggregates, the elements and the sources, [which are composed of] the four great elements, as well as the consciousness to be ultimately real. [And] it is by means of meditating on the four Noble truths that, in due course, the four kinds of results are realized.

Self-Realized One’s Vehicle

The view of those who have entered the vehicle of the Self-Realized Ones is as follows. With respect to viewing the eternal self and so on that are postulated by the extremists by means of reification and denigration to being non-existent, they are similar to the Disciples. The difference is that they understand the aggregate of form and one aspect of the reality-element to be devoid of self-existence.

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Also, at the time of attaining the fruit of Self-Realized One’s state, unlike Disciples, they do not depend upon a spiritual mentor. [Rather] due to the force of their past habituation, they realize the profound ultimate reality (dharmata) by means of the twelve links of dependent origination and attain the fruit of Self-Enlightenment.

Bodhisattva Vehicle

The view of those who have entered the vehicle of the bodhisattvas is as follows. All phenomena of thoroughly afflicted and enlightened classes are on the ultimate level devoid of intrinsic nature while on the conventional level they possess their individual characteristics in clearly distinctive manner. The bodhisattvas aspire to seek the unexcelled enlightenment, which is the culmination of traversing the ten levels and the fruit of practicing the six perfections one by one.

INDESTRUCTIBLE VEHICLE OF VAJRAYANA

The indestructible vehicle [of Vajrayana] has three classes: (i) the vehicle of Kriya-tantra, (ii) the vehicle of Ubhaya-tantra and (iii) the vehicle of Yoga-tantra.

Kriya-tantra Vehicle

The view of those who have entered Kriya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form of a deity and cultivates the deity’s image, the attributes – the hand implements – and the mantra repetitions on the basis of the power of the coming together of the necessary ritual articles and other conditions, such as observance of purity laws, performance of rituals on specific days and [auspicious] star constellations and so on.

Ubhaya-tantra Vehicle

The view of those who have entered the vehicle of Ubhaya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form a deity. This is cultivated on the basis of both the practice of meditative absorption endowed with four aspects as well as the [necessary] ritual articles and conditions.

Yoga-tantra Vehicle

The view of those who have entered the vehicle of Yoga-tantra is twofold: (i) the view of outer yoga, the tantra of the Sages, and (ii) the view of inner yoga, the method tantra.

Outer Yoga Vehicle

The view of those who have entered outer yoga, the Sage’s tantra, is as follows. Not holding the external [ritual] articles to be of primary importance, they cultivate [their goal] on the basis of emphasising the yoga of visualising male and female deities that are devoid of ultimate origination and cessation and the form body of the Noble One that share resemblance with them, which is the meditative absorption endowed with the four seals of a thoroughly purified mind.

Inner Yoga Vehicle

The view of those who have entered the vehicle of inner yoga, the method tantra, is threefold: (1) the mode of generation, (2) the mode of completion, and (3) the mode of great completion [or perfection].

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1. MODE OF GENERATION

The mode of generation is achieved by means of the meditative practice of gradual development of the three meditative absorptions and [gradual] creation of the mandala.

2. MODE OF COMPLETION

The mode of completion is achieved by abiding unwaveringly within [the visualization of] male and female deities that are ultimately devoid of origination and cessation as well as the middle way of ultimate expanse, which is the non-conceptual truth, while on the conventional level cultivating in [perfect] equanimity and un-muddled manner the form of the Noble deity with clear visualization.

3. THE MODE OF GREAT PERFECTION

Presentation of the meaning of Great Perfection

The mode of Great Perfection is to meditate on the basis of understanding all mundane and supramundane phenomena as being devoid of any differentiation and to recognize as having always been present as the mandala of body, speech and mind.

It is stated in the tantra:

As for the limbs of the Vajra body,
They are known as the five Buddhas.
The sources and the numerous elements, They are the mandala of the bodhisattvas.

Earth and water are Locana and Mamaki; Fire and wind are Pandaravasin and Tara; The space is Dhateshvari.
[So] the three worlds are primordially pure.

So all phenomena of cyclic existence and nirvana are primordially unborn yet they have the capacity for illusory function as they have always been in the nature of the ten Tathagatas and their consorts. All phenomena are therefore naturally transcendent of sorrow: The great [elements] are in the nature of the five consorts; the five aggregates, the nature of the five Buddha families; the four consciousness, the nature the four great bodhisattvas; the four objects, the four beautiful goddesses; the four senses, the bodhisattvas; the four temporal stages, the four goddesses; the bodily organs, the consciousnesses; the sensory fields and the bodhicitta drops arising from them, the four wrathful deities; the four extremes of eternalism and nihilism, the four wrathful female deities; the mental consciousness, the nature of Samandrabhadra, namely the indestructible bodhicitta; the objects [of both] conditioned and unconditioned phenomena are in the nature Samandrabhadri who is the receptacle [of the creation] of [all] phenomena. All of these in turn have already been in the nature of complete enlightenment; they are not acquired now by means of the path. Thus all phenomena – conditioned and unconditioned – such as the ten directions, the three temporal stages, the three worlds, and so on do not exist apart from one’s own mind. It is stated:

The clear understanding of one’s own mind – This is the buddhas and the bodhisattvas; This constitutes the three worlds;

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This constitutes the great elements as well. Thus it has been stated:

All phenomena dwell in the mind; the mind dwell in space, while space dwells nowhere.

Furthermore:

All phenomena are devoid of intrinsic nature; all phenomena are thoroughly pure from the very beginning; all phenomena are thoroughly radiant; all phenomena are naturally transcendent nirvana; all phenomena are manifestly enlightened.

This [then] is the [meaning of] Great Perfection. (The mode of Great Perfection means the perfection of the accumulations of merit and wisdom and the spontaneous realization of the resultant goal.)

PRESENTATION OF THE MODE OF GREAT PERFECTION

The four understandings

Conviction in this mode of Great Perfection [arises] by means of four understandings: (i) understanding the oneness of cause, (ii) understanding through the mode of syllables, (iii) understanding through the blessings, and (iv) direct understanding.

Understanding the oneness of cause refers to this: Since all phenomena are on the ultimate level unborn, they are not different [from each other]; they are not different in sharing the characteristics of illusions on the conventional level; what is unborn itself appears as diverse illusory forms just like reflections of moon in water; since illusion is devoid of intrinsic nature and is unborn and since the ultimate and the conventional are indistinguishable one understands the oneness of cause.

Understanding through the mode of syllables is as follows. The unborn nature of all phenomena is AH, which is the nature of enlightened speech; that the unborn nature itself appearing as causally efficacious illusion is O, which is the nature of enlightened body; and that the awareness that cognises this, the illusory wisdom devoid of centre and peripheries, is OM, which is the nature of enlightened mind.

Understanding through blessing refers to the understanding that just as, for example, the power to change a white sheet of cloth into a red sheet lies in the dye, the power to transform all phenomena into enlightened Buddhas is obtained through understanding the oneness of cause and [understanding the mode of] the syllables.

Direct understanding is, [understanding] that the abiding of all phenomena primordially as fully enlightened is not contrary to [the intention of] the scriptures and the quintessential instructions and that it does not depend upon the words of the scriptures and quintessential instructions alone. This is understood directly as one has gained conviction from the depth of one’s mind by means of one’s own intellect. “Gaining conviction through the path” refers to the comprehension of the meaning of the four understandings, which is the path of a yogi. However this is not like the practice in which the cause depends upon temporal process for its effect to arise; rather, one comprehends it directly by oneself through faith.

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The Three Characteristic Marks

It is by means of [understanding] the three characteristic marks successful realization of the goal will take place. The comprehension of the four modes of understandings is the characteristic mark of knowledge; constant cultivation of familiarity is the characteristic mark of engagement(application); and its actualisation due to the force of habituation is the defining characteristic of the result.

[These three characteristic marks also] present the correlations(connection), the purpose(requisite), and the ultimate purpose. As for “correlations,” it refers to relating the characteristic marks of the knowledge of the cause – the understanding of all phenomena labelled as afflicted or enlightened as being, right from the beginning, embodiments of enlightened body, speech and mind and as the expanse of natural Buddhahood, which is the meaning of blessing – to being the cause for achieving the unexcelled enlightenment.

As for the purpose, it is the comprehension of all phenomena – those that are imputed as afflicted factors or factors belonging to the enlightened class – as the five medicines as well the five nectars and so on, within the great equanimity of primordial Buddhahood, with no [evaluative judgement of] affirmation and negation. This is the characteristic mark of engagement and, since it is the cause of achieving the unexcelled Buddhahood, it is the purpose.

The ultimate purpose is as follows. Given that all phenomena that are imputed as distinct realities, such as, as afflicted factors, as factors of enlightened class, as five medicines, as five nectars and so on, have spontaneously come into being within the great equanimity of unexcelled Buddhahood with no [evaluative judgement of] affirmation and negation, the wheel of existence itself has existed right from the beginning as the nature of unexcelled Buddhahood, sharing the characteristics of nirvana. It is therefore the characteristic mark of the result and the manifest actualisation of this wheel of adornment of inexhaustible body, speech and mind is the ultimate purpose.

The Four Branches of the Yogic Practice

To achieve this one must strive in the yoga that brings about spontaneous realization of approximation(approach), near approximation(close approach), attainment(accomplishment) and great attainment. “Approximation” refers to the knowledge of the awakening mind, which is the understanding that it is by means of the path that all phenomena are realized as primordially in the nature of Buddhahood and that they cannot be altered by means of their counter-forces. “Near approximation” refers to the knowledge of oneself as a deity, which in turn is the understanding that since all phenomena are primordially the nature of Buddhahood oneself too is primordially in the nature of a deity and that this is not something that has been cultivated at present. “Attainment” refers to the generation of the mother. As for the great mother, it is within the expanse of space the space itself appears as the great mother, namely as [the four great elements of] earth, water, fire and wind. One recognizes these as the mother who is the receptacle [of the creation of all phenomena]. The “great attainment” refers to the relating of method and wisdom, which is the primordial uniting of the wisdom of the five great consorts – the space of the consorts and emptiness – with the father of all the Buddhas of the five aggregates, free of aspiration. From this [union] the bodhicitta drops appear as emanations whose nature is such that within the truth of primordial Buddhahood, illusions play on illusions. And at this blissful moment of illusory supreme bliss continuum one achieves spontaneously the truth of signlessness with the non- objectified space into a single stream. The four classes of mara are [thus] subdued and one achieves the final objective.

The procedure for entering the mandala of Great Perfection

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[This is achieved in the following manner:] With respect to entering the primordially unexcelled mandala, which is the undifferentiated celestial wish-granting mansion wherein all phenomena are primordially pure, hearing the scriptures of method vehicle is the opening of one’s eyes. Understanding the meaning [of these teachings] is seeing the mandala; cultivating its familiarity following its understanding is entering the mandala, while actualising it after entering it is the obtainment of the great siddhi attainment. This procedure signifies the final stage of Great Perfection – that is one arrives spontaneously on the level of great accumulation, which is the wheel of syllables.

Demonstrating that this mode of Great Perfection is not suitable for everyone

The persons of excellent mental faculty understand what are primordially enlightened as primordially enlightened and the familiarity of this [knowledge] enhances with firm steps. This is not a pursuit of the ordinary person. As for the ordinary person, even though he contemplates, he will have no conviction in its truth and profundity. Relating to this fact of the mind of the ordinary person not gaining conviction, having difficulty in comprehending it and accepting its truth and profundity, there is the danger of thinking that this must be the same for everyone. [One might then] denigrate the excellent persons as all liars and thereby engender thoughts of refuting them. Because of this it is being kept hidden as such it is taught as the “secret vehicle.” Therefore until the mind understanding the truth of all phenomena as being primordially enlightened has arisen, if one engages in other’s welfare on the basis of the lower vehicles, one will not undermine the spiritual trainees. So extensive statements are found [in the scriptures] that the master must be versed in [the knowledge of] the defects of cyclic existence, the excellent qualities of nirvana, as well as in all the vehicles, and that a master who is ignorant of some aspects [of the teachings] must not hold [the position of a teacher].

DIFFERENCES OF ASCETIC PRACTICES AND THE CONDUCTS

Due to the difference of views differences exist too in the ascetic(spiritual) practices and conducts. Those devoid of ascetic practice are the unreflective worldly and the nihilists. There are four kinds that have ascetic practices: (i) the mundane ascetic practice which the materialists and the extremists have, (ii) the ascetic practice of the disciples, (iv) the ascetic practice of the bodhisattvas, and (iv) the unexcelled asceticism.

Of these the unreflective is ignorant of cause and effects and is therefore devoid of ascetic practice. The nihilists uphold nihilistic view and are devoid of ascetic practice. The materialists seek qualities characteristic of this life so they possess ascetic practices, such as observance of purity laws and so on. The extremists, with the goal of purifying the eternal self, engage in such asceticism as abusing the body, keeping themselves in the five types of fire and so on; they engage in the conducts in a distorted manner.

As for the ascetic practice of the Disciple, the Discipline scripture states:

Do not commit any evil;
Engage in virtues as best as you can; Thoroughly tame your own mind – This is the doctrine of the Buddha.

Thus they view all factors of existence, virtuous or non-virtuous, as existing separately and respectively belonging to [the categories of] ultimate and conventional truths. They engage in the conduct of practising the virtues and relinquishing non-virtues.

As to the ascetic practice of the bodhisattvas, the Bodhisattva Vows states:

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Not effecting the means when circumstances call for;
Not employing supernatural powers, threats and so on;
He who has compassion and out of loving kindness,
And those of virtuous mind, there is no fault [in these acts].

So if it is sustained by great compassion, regardless of whatever acts one might engage in, be it virtuous or non-virtuous, one’s vows will not degenerate. For the bodhisattva vow is, in brief, to act with taking great compassion as its ground.

As for the unexcelled asceticism(unsurpassable training), the Great Pledge Sutra states:

If one is thoroughly affirmed in the Buddha’s vehicle,
Even if one indulges in all the afflictions and the five senses, Just like a lotus [growing] in muddy water,
In him morality remains pure and perfect.

Since all phenomena are in perfect equanimity from the very beginning, no compassion is to be cultivated and no hatred to be eliminated. It does not mean, however, that enlightened compassion does not arise for those who failed to understand this way. Just as they comprehend by means of the view that [all phenomena are] primordially pure, they engage also in the ascetic practices(spiritual training and yogic discipline)

and the conducts with thorough purity.

This secret [instruction], a garland of views,
If there are persons who posses skills of wisdom and method, May such excellent beings encounter this [instruction],
Just as the blind who opens his own eyes and recovers his sight.

The instruction entitled A Garland of Views is complete. It was composed by the great master Padmasambhava.

Consciousness Aksobhya 不动佛

Feeling Ratna sambhava 宝生如来

Perception Amitabha 阿弥陀佛

Conditioning factors Amoghasiddhi 不空成就佛

Form Vairocana 大日如来

地 Buddha locani 佛眼佛母

水 Mamaki 玛玛奇

火 pandaravasini 白衣佛母

风 Samaya Tara 三昧耶度母

空 Dhatvisvari 白度母

Eye 眼识Ksitigarbha 地藏

Ear 耳识vajra pani 金刚手

Nose 鼻识 akasaghaba 虚空藏

Tongue 舌识avalokitesvara 观音

Form 色 goddess of charm 铃

Sound 声 goddess of song 歌

Smell 香 goddess of gardens 花园

Taste 味 goddess of dance 舞

Eye 眼睛 Maitreya 弥勒

Ear 耳朵 Sarva nivarana viskambhini 除盖障菩萨

Nose 鼻子 Samanta bhadra 普贤王如来

Tongue 舌头 Manjushiri 文殊

Past:  goddess of incense 香

Present:  goddess of Flowers 花

Future:  goddess of lamp 灯

Indetermined time: goddess of perfume 香水

Physical sensation amrita kundalini 军荼利明王

Organ that Feels hayagriva 马头金刚

Sensation mahakala 玛哈嘎拉

Consciousness of physical sensation Yamataka 大威德

唉 我开始理解为什么证量高如顶果仁波切老年腿都退化得走路都得喇嘛掺着，主要是因为气脉柔软肉身光化，整天坐着不动也很舒服甚至大乐，所以就整天坐着(干活)了。

普通人让你躺一天你其实会无比痛苦的，因为人在二元物理世界，总是在两极端之间来回震荡，静极思动 動极思静，阴阳循环。唯有在中间 自然是安住。

我得刻意让自己运动，否则肉身还是会老化的。

老公强迫症般的 有事必须得立刻做完 否则就不舒服 坐立不安，即便是淘宝买非必需品如茶盘抹布这种不算事儿的事。这是因为在一个气脉已几乎完全干净的行者，任何待续的事 都会是很显眼的节结。

记得曾经日理万机习惯有永远做不完的事的我，一开始觉得很好笑，老公这样是几乎无法在世间生存的，因为人活在世上 总会有不断无数的事得顾及，即便长期闭关 还是会有未完成的事能搁在心上 如得更换洗衣服，更别说如果上班了。

在老公身边久了，恰好也是进入隐居修行生活数年、完全与世隔绝后，居然也变得和老公一样了，喜欢把待完成的事 无论巨细 尽快全部处理掉，进阶的断舍离，尽量与世间无瓜葛，一张白纸般自在。记得这始于自己开始隐居时 想处理好世间的一切，包括安置好儿子老公，以便自己能随时坐脱立亡。

这断舍离过程，如千层洋葱，一层层剥离，但却永无止境。有为法 不可能究竟。

这清理了结事情的过程 的确会疏通精微气脉。但最终究的疏通 是超越 不是断舍离。事情在或不在 都平等，关键在照亮到那抓取与认同，觉即解脱。不是当鸵鸟拖延不处理，但也不是强迫症地了结，超越这二元。

如此，从无意识地 游刃自如于永无止境的事 得世俗成就 自以为无碍 其实严重堵塞不自觉，到觉醒地 外内断舍离至与世隔绝清净自足，到认知到一切只是空性的念头 彻底超越二元 一切光明自解脱 内外通透无别无碍。

一切都是念头，照亮自觉知 自解脱，再无其他。这 就是真实的大圆满成就。就是禅宗的“转身也大难”。

大圆满见地 到大圆满成就，一地一天。从闻思，到依诀窍修持逐渐亲自体验瞥见，到永不退转的证悟成就，是量变到质变。的确是不同维度的感觉，就是肉身到法身。

有了大圆满见地的行者 和无明众生的差别 在于前者见识了三维空间 知道了头上有天空 从此有了北，而后者仍处于二维空间 压根不知道头上有天空的存在，只能在地上永无止境的绕圈找北。

在二元世界做外内断舍离，不是浪费时间。如此净化，因缘具足时，一指就见性。未净化满身心堵塞的人，即便佛陀现身直指也接不到，这就是为什么佛陀拈花 满场弟子中 只有大迦叶会意一笑。所以前行不但不是浪费时间，还是很重要的，根基多稳，房子就能造得多高。关键是跟对亲证的导师。跟只有大圆满见地的导师，等于参加干枯的读书会；更有受供养的伪师 用前行搪塞弟子数十载，消财事小 错失修行良机事大。

一旦证大圆满成就 仍有深浅之分，层层深入。永无止境。

按摩气脉。触摸皮肤非常重要，但必须自己做，或如母亲抚摸孩子 充满爱 帮他人做，因为心念很重要，是触摸的心法。

自己做 是修法，帮他人做 是灌顶 是礼物。而和灌顶一样 接受者必须如白纸般接受 才能接到。

所以 不要热脸贴冷屁股 主动让人接受，如强迫孩子接受按摩。孩子需要帮助时 他会要求，那时超级有效，如儿子头疼难受无助 我持咒治疗 神奇瞬间疗愈的那次，儿子永生铭记。从此，每次只要难受，儿子就主动要求我持咒用佛菩萨能量疗愈他，而因为他有亲自体验的强烈信心，每次都即刻灵验，如此，他少受很多苦。这就是虔心信心能消业的机制。

就是主法者对传承的信心能量。信心来自于亲自经历。如此，传承下去。

信心具足者 和证量效果一样！

本尊 就是让心的信心能量无限放大的载体。

信心是无比珍贵的，好好呵护。只要是正道 就不要三心二意，一门深入即可。

信心 就是头脑不阻扰的心的力量。

头脑相信体验，头脑不相信自己。

这就是实相。

真實意義是指觀世音的證量：不用結緣 也能加持到。只要動念 就呈現。因為本就在你裡面，本就是你的本質。

佛經字面理解，是世俗諦。

PRAYER TO YESHE TSOGYAL 

Composed by Jamyang Khyentse Chökyi Lodrö 

蒋扬钦哲确吉罗卓 撰著

དབྱིངས་ཕྱུག་ཌཱ་ཀྱིའྱི་གཙོ་མོ་མཁར་ཆེན་གཟའ། ། 

YINGCHUK DAKI TSOMO KHARCHEN ZA
Mother of Space, foremost of dakinis, Lady Kharchen Za, 

虛空瑜伽聖母卡千王后， 

དུས་གསུམ་ཀུན་མཁེན་པདྨ་འབྱུང་གནས་ཀྱི། ། 

DÜ SUM KÜNKHYEN PEMA JUNGNÉ KYI 

Gatherer of the secret treasury of Padmakara, Knower of all past, present and future

三時遍知蓮花化生之， 

གསང་མཛོད་སྡུད་པོ་བདེ་ཆེན་མཚོ་རྒྱལ་མར། ། 

SANGDZÖ DÜPO DECHEN TSOGYALMAR 

Mother Tsogyal, Great Bliss Queen,

密藏之地大樂措嘉母， 

གསོལ་བ་འདེབས་སོ་མཆོག་ཐུན་དངོས་གྲུབ་སོལ། ། 

SOLWA DEB SO CHOKTÜN NGÖDRUB TSOL
to you we pray: grant us siddhis, ordinary and supreme! 

祈賜共同殊勝之成就。 

白話: 

虛空瑜伽女中的主尊女性，卡千(族姓名)王女；

是三時遍知蓮花生的「大樂措嘉王妃」(耶喜措嘉)；

她是儲存秘密寶藏(密法)的地方；

我向其祈請，賜予共同與殊勝的成就。 

高维的加持和指示，是精准明确的。这几天突然读起买了已数年但从未读过的莲师藏密度亡经，赞叹得不能自己！还没写完读后感，今天就从朋友圈看到好几不同圈子的朋友贴关于中阴教授。莲师老天爷要加持于你时，你不可能看不到，你根本无处可逃。

这不是那种因为我注意了所以容易在茫茫大海里看到相同的东西。中阴不像大圆满法，人人挂嘴边满天下泛滥；而且今天同一天朋友圈看到的数条贴，都是和我读藏密度亡经的感受一样：这不是人死后的方便法，这是活着要修的超级殊胜解脱法！这并不是大众对中阴法的理解，至少不是我以前对中阴法的理解。

以前写过，如来藏的同时性，是很明确一点都不模糊的。太好玩了。太殊胜了。

帝洛巴 那洛巴 米拉日巴 这些大师中的大师们 都让弟子一上来就先修中脉。

除非能一直跟在成就者上师身边 不断得到上师坛城的净化和加持，先修中脉自生得加持是非常重要的。一旦契入中脉 空性见地是自然涌出的，这时再开始阅读大成就者心法分享的文献 启动智慧灌顶，是最快的道路。

所以很同意禅宗的悟前不要阅读太多经论，说好听是种下善种子，但落入概念变成障碍的机率更大。

大手印是随着禅修亲证四手印灌顶 一步步指出下一步的空性见地，循序渐进，所以感觉需要的时间较久，感觉见地没大圆满高深究竟。其实不是的，这种论调都是“见”比天高、“无修”而“不证”的人妄揣出来的。

大圆满彻切是一上来就指出最高佛果成就，每人万物都是佛，加上灌顶帮学子净化气脉 让学子瞥见心性。然后，学子回去得自修闭关，一步步自己证见。终点 其实和大手印一样，时间 其实也是差不多，都是短则几年长则几十年。就是不同诀窍 以无修为修的心瑜伽，就像不同体式的肉体瑜伽一样。

而深入心性 进阶的大圆满托噶 和大手印那洛六法 又是一样意思，说穿了就是修法身中脉，即中阴的明光。

最近起了个念头，想印证自己体证的状态，结果老天爷安排的是“藏密度亡经”，这是引导亡者心识在中阴认出明光成佛的法本。原来是一部活着就该修持的法。是即身成佛法。其实 就是修法身中脉明光。经里明确又隐晦地阐述的地水火风空五大能量的转变，就是圆满证悟的修炼！一切都是能量！六道轮回也是能量的转化！这是秘中之秘，不是亲修亲证的行者是不可能理解其中殊胜。

这和安住无限光心性 自觉知一切念头、照亮念头背后一整串因果并自行剥落消融、瞬间上升明亮喜悦 一样。 觉照 就是转化五大能量的明光，就是把散落在左右脉的烦恼气导入中脉转化成清净气智慧气。

说能量不存在的人，是还没摸着门 没真正接到过加持的人。上师坛城加持真实不虚，传承坛城加持真实不虚，修了中脉就知道，真正成就了就知道，一切都是能量频率。当然，不是那些有为的 有方向感的能量，是超越语言的纯频率。

佛陀大迦叶之间的拈花一笑，就是佛陀以证量 瞬间让大迦叶证悟，这种以证量净化成就众人的例子在佛经中比比皆是。许多禅宗公案也是，如马祖出名的一脚踹晕后开悟的弟子们，或以无厘头一句话当头一喝后的见性。密宗里也许多这种公案，上师一杖打趴地后见性，或一鞋打晕后见性等。其实不是行为或话头本身，是根据根基 拿捏准确的智慧诀窍 加上证量的加持。证量 是最直接的恩典 是最殊胜无价的礼物。

把这篇 分享给极少数能看懂的行者。愿一切众生 能常驻大平等舍。

昨天接受完大手印传授，证到(不是理解)一切念头是明觉是心性。晚上第二晚继续赞叹不已地研读藏密度亡经，结果 梦里飞了整晚。

记得在梦里 飞和游泳一样，像在空中游泳；稀松平常地替代走路，并且认为人人都会飞根本没啥值得提的，犹如人人都会呼吸没啥稀奇，和证到的心性 一样。虽然梦里其它人是走着游着 只有我飞着。直到醒来前才想到，哇 飞了整晚耶，不是人人都能飞的耶。记录。

话说 大手印就是一种心的瑜伽，终点 和修中脉一样，大圆满也是，不同的心瑜伽的体式而已，结果都是一样的，都是把整个宇宙存在变成超越语言的坛城。这次接受完整的传承教授 就是想印证自己体证的状态，大手印四瑜伽的最后一指，的确帮我疏通了最后一关卡。现在，大手印大圆满中脉这三条证悟心性的道路，完全清清楚楚了。

世上能真正清楚的人，应该挺少。网上很多古今所谓知名大德写对比大手印大圆满的文章，很多是不知所云乱七八糟，大部分因为是靠头脑阅读密籍理解没实证，少数是因为自己虽体证心性但没三条道路都修(比如很多开悟者没修中脉)。有机缘 可以好好写一篇关于这三个殊胜即生成佛密法的文章，以利有缘的行者。

证心性开悟也只是开始，离圆满证悟还远得很， 路上歧路非常之多。开悟者本就少，认识的开悟者中，都能明显看出他们的偏差。真希望有个能看出我偏差的人。可惜我福德不够，所以可能只能继续从往世的大成就者文献中寻找种子，然后让自性上师智慧灌顶教授了。

总有人问今生的功课。答案可以来自不同维度。每次同样的挑战 换汤不换药地来到你面前，你可以从物理世界角度理解，而跨过这门功课，比如情爱，然后继续前进生命的新体验。

或，你可以认出 一切对境 只是为了让你看见 而觉醒。这是批量跨越一切功课的道路，即 解脱。

两者差别有几：

1）前者以有个“我”为出发点来体验世界；后者中心点消失，纯然地 无执着地 平等地 觉知生命，且体验因纯然而更鲜活。

2）前者若在物理世界真正跨越了某门功课，那是结结实实地跨越了，因为是从果位上跨越了；后者虽然批量地超越一切功课，但稳定性(证量)得下功夫在一切对境前安住不掉落，因为他只是从因位上跨越了。因果，任何一者断，即完结。

所以 要嘛1⃣️在世间丰富体验，千帆过尽 been there done that 后，毫不留恋地放下一切，彻底超越；

要嘛2⃣️遁入山林闭关见性成就后，重返红尘修稳固任运。

个人认为1⃣️才是真正的稳固，而且适合现代人。佛陀莲师其实都是走这条道路，身为王子享尽看透人间荣华富贵后 放下一切寻道修炼至解脱。此道路 亲测非常有效。

2⃣️是出家人或专业修行人的道路，得依靠宗教组织或功德主供养生活，对现代的大部分人来说是不现实的。

所以 一向主张随心所喜 体验生活，同时 体验无染的觉知，两不相误。就是 带着觉知 照样恋爱养家 事业竞争。这才是真正的大圆满。能教会人们在生活中修大圆满，那才是顶级的活珍宝导师。

不好好体验生活而闭门修空性，其实 挑战在后头。例子太多了，有名的例子更是不方便列出来。

是的，我认为那些毕生闭关不倒单的修行人 绝大部分成就是有限的，偏空了。那其实是一种不同文化的族类的生活方式，不见得就比世人崇高。当然，他们的精神还是值得尊敬的，就像奥林匹克运动员的毅力也值得尊敬一样。

真正的大成就 是轮涅不二。

夏季的灵感湖，

鸭爸爸鸭妈妈领着鸭宝宝们 湖上享受阳光；

小鹿长大成少年了，天天到花园里巡逻牠的家园；

蓝鹤每天来湖畔 禅修入定；

林里的小鸟儿 从不害羞的飞到人前 清脆歌唱；

那惊鸿一瞥的优雅白天鹅；

菜园里的红橙黄绿紫 默默孕育着日月的彩虹精华；

转化土壤雨水阳光空气成艳丽色彩迷人香味的神奇花仙子们；

傍晚的金色夕阳 伴着漫天的粉色彩霞；

满园点点萤火虫 舞着迎来夜的神秘派对；

静谧的夜半 皓月当空，银色地上清晰的树影 微微摇曳；

虚空中 无声的神圣咒音 无色的璀璨光明?

无心插柳柳成荫，今天玩香玩得开心的不得了，会做太多好玩美好的好东西了。加上能量的酝酿，以后真的能调制医治各种身心疾病的甘露了。看来 药师琉璃光如来的愿力 真能落地了，再来 就等老天爷安排时空了。

但发现 真的没记忆了。还好有电脑和智能手机?

第一个照顾到的 是我们家花园里的鹿?，精油雞尾酒伺候。能住在 Pureland，牠一定也是累积了福德的。

都是为了保护供养在佛前 每天亲手修剪的玫瑰仙子们。鹿野宛 初转法轮。很美好的善缘起。

椭圆机打卡，一小时的周杰伦。丝毫不累。

肉体没有极限的。极限是头脑妄设的。用新鲜吸引调开疯猴子，肉体可以无止境地继续。

Anything with a story is brain, eg, so comfy, yeah it hurts. 任何有故事的，都是妄念，如：很舒服，很痛。

Primordial awareness has no story, but it knows everything. 无染本性是没有故事的，但祂遍照无碍。

“我”又没想这样，为什么她(那个我)一直这样？

憨山的二部曲：生的变成熟的，熟的变成生的。

第三部应该就是 枯草回青。

马哈希尊者，马哈拉奇，克里希那穆提，都在第二部。佛陀和莲师的神变，就是第三部。

藏地取藏师，乃至密法和道术，虽能调动五大神通，但未必证悟心性。看来，的确藏传佛法最完整。

莲师八变，是成就的次第；

二十一度母赞，是修法法本；

楞严圆通，华严五十三参，八十四成就者传，瑜伽经湿婆经112冥想法，都是不同成就法门的结集。

潜意识功能之一是生存意识，包括饿了要折腾取得食物裹腹。你若现在活得好好的，那潜意识会认为挺好不要改变 因为你现状是安全的。所以 潜意识是不喜欢改变的。记得，潜意识从来不和显意识沟通的，头脑无法和潜意识说上话，所以你头脑想改变现状的愿望都只会仍然是愿望，无法成真，因为只有潜意识真正有化现的能力。但有通往潜意识的秘密通道。

对普众来说 情绪 是通往潜意识的最佳通道。宗教的虔诚心，感恩，忏悔，恐惧，嗔怒，都是。潜意识没有分别心，感恩恐惧对它来说 是一样的。感恩赞叹老天爷，就是透过感恩情绪，回馈给潜意识，训练潜意识。直面情绪 是最快的道路。

改变 最好是渐进的，否则会触动潜意识生存保护机制，保持现状不改变。渐进的改变，潜意识是放松懈怠的，悄悄的 你就改变了潜意识的方向。所以，短期内大幅度改变现状 是不实际的，任何号称能迅速改变你人生的课程，都是口头禅。

也还是有例外：死去活来的巨大伤痛。当潜意识觉得生存被威胁了，那飞快逃跑的生存本能就激活了，短期内的大转变就会实现。所以 密宗视痛苦为上师，为增上助缘。

另一通往潜意识的秘密通道 就是当下的临在，无念的脑波。就是安住心性的状态。

《盛装以待生命的每一刻》

每一件事，都是无限美丽的，只要你不被妄念网粘住障蔽了。

比如，泡一小壶最爱的阿里山奶香乌龙，每次茶汤流入喉道 那甘甜与香郁，是多么的完美啊！

生命的每一刻 都值得盛装以待 尽情享受！

会被妄念网扰住，其实是因为闲得扯蛋。记不记得你生命中最盛装出席的那次？准备梳扮着装时 是不是充满兴奋忙碌？若你以最美好的盛装对待每一刻的发生，你自然会忙得享受每个细节，不会让头脑妄念有插手的空隙。临在。

所以，把你最珍惜漂亮的一切，物质上心理上的，尽量拿出来用 别收藏着。用了体验了 才真正是拥有了美好。如此相续每一刻，你的生命会精彩美丽得没有没有的！

^爱的盛装
^温柔的盛装
^开怀大笑的盛装
^勇敢的盛装
^宽恕的盛装
^美丽的你

(继续休息模式中。这篇是祂让写的)

每一件事，都是无限美丽的，只要你不被妄念网粘住障蔽了。

比如，泡一小壶最爱的阿里山奶香乌龙，每次茶汤流入喉道 那甘甜与香郁，是多么的完美啊！

生命的每一刻 都值得盛装以待 尽情享受！

会被妄念网扰住，其实是因为闲得扯蛋。记不记得你生命中最盛装出席的那次？准备梳扮着装时 是不是充满兴奋忙碌？若你以最美好的盛装对待每一刻的发生，你自然会忙得享受每个细节，不会让头脑妄念有插手的空隙。临在。

所以，把你最珍惜漂亮的一切，物质上心理上的，尽量拿出来用 别收藏着。用了体验了 才真正是拥有了美好。如此相续每一刻，你的生命会精彩美丽得没有没有的！

#爱的盛装. 温柔的盛装. 开怀大笑的盛装. 勇敢的盛装. 宽恕的盛装. 美丽的你。

终于，对于八万四千法门，感觉 千帆过尽了，彻底了解个透了。见 修 行，原来各自都能是切入点，不是必定的次序。

修到了 见自然有 行自然如法；

见到了 还是得修 再落到行；

行到了 心自然打开 见和修很容易就到。

“修”切入，是肉体精微体修炼类法门，从身体和心法入手，把手容易；

“见”切入，是空性知见，从头脑入手，便携可随时修 但力道弱 容易反复，得下功夫；

“行”切入，是从物理世界实际行为 果位入手，以果解因，是最实在坚固的。

一切 都是法身中脉。最快又稳的道路 是见修行三管齐下。

我的道路 是修和行开头，见虽也闻思 但真正空见是水到渠成的自然涌出。

对于八万四千法门的贯穿探索 犹如贯穿教派乃至宗教 心理学 身心灵 科学，这是 leave no stones unturned 的学霸研究习性，也是对修行的兴趣。一旦成为源头本身，看源头如何化成万千呈现，没有更好玩的事了。还是那工作时 relentless pursuit of excellence 的习性，不止要 Top down 宏观研究，还要 Bottom up 微观研究，上下天地贯通 全面了解。另一习性是 intellectual snobbishness，对只死认某宗派为唯一真理的狭隘见识之类，一向不与为伍。不是不能专修，一门深入是非常重要的，但要有宽阔的胸怀 知道世界很大，不只是自己认知的才是正确的。敞开。心性 原是完全敞开的。

发现 小秘境这里写的文章，都不是写给他人看的，比较像笔记日记。因缘具足时 再整理成众人较容易懂的详细白话 分享出去。