Teaching on Tibetan Buddhism
藏傳佛教的內涵

怙主果碩仁波切講授

藏傳佛教的內涵

Kyabje Gosok Rinpoche

Teaching on Tibetan Buddhism

西藏的文化、醫學、宗教具有某些特質，這些特質對於如何將目前逐漸趨向混亂的世界，導向和平與安樂，能有所助益。

Tibetan culture, medicine, and religion possess certain unique qualities. These qualities can provide valuable guidance on how to steer our increasingly chaotic world toward peace and happiness.

金剛乘

各位於展覽會場所觀看佛像、唐卡、法器，來自於世界各地的博物館，大都屬於藏傳佛教金剛乘（密乘）的文物，這些文物具有深刻的內涵，並不僅止於表象所呈現的意義；若能將這些內涵，運用於日常生活之中，定能產生極大的助益，各位對於藏傳佛教金剛乘的教法具有濃厚的興趣，此次演講亦將著重探討藏傳佛教金剛乘的部份。

金剛乘的深層意義 / The Profound Meaning of Vajrayana
The statues, thangkas, and ritual instruments displayed at the exhibition, sourced from museums around the world, mostly belong to the Vajrayana (Tantric) tradition of Tibetan Buddhism. These artifacts carry profound meanings that go far beyond their surface appearances. If one can apply these deeper meanings in daily life, they will undoubtedly bring great benefit. Since many of you have a strong interest in the teachings of Tibetan Buddhist Vajrayana, this lecture will focus specifically on exploring this aspect.

金剛乘的佛法是從印度傳入西藏，與大乘佛法是一體的，並非獨立於大乘佛法之外，自成一修持體系；在修持的過程中，若能交互運用波羅密多乘（因乘）與金剛乘（果乘）的方法，特別是修持金剛乘的教法，對於將來欲證得佛陀的果位，具有較為迅速的方法。

金剛乘與大乘的關係 / The Relationship Between Vajrayana and Mahayana
The Vajrayana teachings were transmitted from India to Tibet and are an integral part of Mahayana Buddhism. They do not form a separate system but are deeply interconnected with the broader Mahayana path. In practice, by skillfully integrating the methods of the Paramitayana (Causal Vehicle) and Vajrayana (Fruit Vehicle), especially through the practice of Vajrayana, one can achieve Buddhahood more swiftly.

波羅密多乘

修持金剛乘與波羅密多乘（大乘、顯教）教法的目的，均是為了證得圓滿的佛果；成佛的目的，是為了能使自己與一切有情眾生，均能遠離輪迴的痛苦，證得解脫成佛的究竟安樂；因此，修持金剛乘的教法，若是沒有顯教所強調的出離心、菩提心與空性正見慧為基礎，將不可能證得圓滿的佛果。

顯教與密教的基礎 / The Foundation of Sutrayana and Tantrayana
The purpose of practicing both Vajrayana and Paramitayana (Mahayana exoteric teachings) is to attain the perfect state of Buddhahood. The goal of achieving Buddhahood is to enable oneself and all sentient beings to be free from the suffering of samsara and to attain the ultimate happiness of liberation and enlightenment. Therefore, without the foundation of renunciation, bodhicitta, and the wisdom realizing emptiness—which are emphasized in the exoteric teachings—it would be impossible to attain the perfect state of Buddhahood, even through the practice of Vajrayana.

佛陀依眾生根器、因緣的不同，以各種善巧的方法度化眾生，得到不同的結果—-對於只想自己從輪迴中得到出離、解脫的人，佛陀以小乘佛法教化之；對於將他人的利益置於自己之上，欲使自他一切有情，均能從輪迴中得到出離解脫的利根眾生，佛陀以大乘佛法教導之；既然吾輩自詡為大乘佛教徒，更應當時時懷著慈悲、溫柔之心，視他人的利益遠重於自己的利益，此為大乘佛教徒應有之作為，且亦唯有如此，方能成就圓滿的佛果。

佛陀的善巧方便 / The Buddha’s Skillful Means
According to the varying capacities and conditions of sentient beings, the Buddha taught different methods to guide them toward liberation. For those who seek only their own liberation from samsara, the Buddha taught the Hinayana path. For those who prioritize the welfare of others and wish to liberate all sentient beings from samsara, the Buddha taught the Mahayana path. Since we consider ourselves Mahayana practitioners, we should always cultivate compassion and gentleness, valuing the welfare of others far above our own. This is the hallmark of a Mahayana practitioner, and it is only through such actions that we can achieve the perfect state of Buddhahood.

愛我執

為何我們不能恆常以慈悲心待人呢？此皆源於從無始以來，即伴隨著我們，強烈貪愛自我利益的「愛我執」；受到「愛我執」的影響，使我們無法將他人的利益置於自己之上；不能常以慈悲、溫柔之心待人，讓他人獲得安樂；因此，欲證得究竟圓滿的佛果，令一切眾生均能得到安樂、解脫，就必須設法對治愛我執，並加以去除，時常懷著利益他人的心，專注、用心地實踐；藉助密法的修持，能使行者迅速成就佛果的根源，亦是以此希求有情眾生均能快速得到安樂、解脫的悲願，促使密乘行者能迅速證得佛陀的果位，此「為利眾生而成佛」的精神，為密乘教法的根本。

對治愛我執的重要性 / The Importance of Overcoming Self-Attachment
Why are we unable to consistently treat others with compassion? This is due to the deeply ingrained “self-cherishing mind” that has accompanied us since beginningless time—a strong attachment to our own self-interest. Under the influence of this self-attachment, we are unable to prioritize the welfare of others over our own. We fail to consistently treat others with compassion and gentleness, thereby depriving them of happiness. Therefore, to attain the ultimate state of Buddhahood and bring peace and liberation to all sentient beings, we must find ways to counteract and eliminate this self-cherishing mind. We should constantly cultivate a mindset of benefiting others and earnestly put it into practice. The root of rapid attainment of Buddhahood through Vajrayana practice lies in the compassionate aspiration for all sentient beings to swiftly achieve happiness and liberation. This spirit of “attaining Buddhahood for the sake of sentient beings” is the very essence of the Vajrayana teachings.

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出離心

為使自己能從輪輪迴中出離、解脫，必須修持出離心；為利益自他一切有情，需修持菩提心、行六度（布施、持戒、忍辱、精進、禪定、智慧）萬行之菩薩行；惟若僅具足此二者，仍無法證得圓滿的佛果，尚需以出離心與菩提心修持的基礎，證悟空性正見慧；唯有證悟空性，方能將心續中之煩惱、我執淨除；出離心、菩提心、空性正見慧三者，為顯教教法的根本，亦為入於金剛乘教法的基礎。

出離心的重要性 / The Importance of Renunciation
To free oneself from the cycle of samsara and attain liberation, one must cultivate renunciation. To benefit oneself and all sentient beings, one must also cultivate bodhicitta and practice the six perfections (generosity, discipline, patience, effort, concentration, and wisdom) as part of the bodhisattva path. However, possessing only these two qualities is insufficient to attain the perfect state of Buddhahood. On the foundation of renunciation and bodhicitta, one must also realize the wisdom of emptiness. Only by realizing emptiness can one eliminate the afflictions and self-grasping in one’s mindstream. Renunciation, bodhicitta, and the wisdom of emptiness are the core teachings of the exoteric tradition and also serve as the foundation for entering the Vajrayana path.

因乘與果乘的異同

以下，將就波羅密多乘（顯教或因乘）與金剛乘（密乘或果乘）的異同，略做探討：修持波羅密多乘與金剛乘教法的目的，均是為求證得圓滿的佛果；佛陀的果位，是指斷盡一切過患、成就一切功德的圓滿果位；欲斷盡一切過患、成就一切圓滿功德，必須具足出離心、菩提心、空性正見慧；波羅密多乘與金剛乘對於空性的見解、所生起的菩提心、所行六度萬行的菩薩行，均是相同、一致的；成就佛陀果位的目的，並非只追求一己之解脫，而是為了使利益有情眾生，讓所有眾生均能從輪迴中解脫，得到究竟的安樂，乃至證得圓滿佛果；此目標為顯、密二乘極為重要之共通點；同時，因為所追求的目標一致，故對於如何成辦利益有情眾生之方法？我們必須深入加以探究。

因乘與果乘的異同 / The Similarities and Differences Between the Causal and Fruition Vehicles
Let us briefly explore the similarities and differences between the Paramitayana (exoteric or causal vehicle) and the Vajrayana (tantric or fruition vehicle). The purpose of practicing both the Paramitayana and Vajrayana teachings is to attain the perfect state of Buddhahood. The Buddha’s enlightenment refers to the complete elimination of all faults and the perfection of all virtues. To achieve this, one must possess renunciation, bodhicitta, and the wisdom of emptiness. Both the Paramitayana and Vajrayana share the same understanding of emptiness, generate the same bodhicitta, and practice the same six perfections of the bodhisattva path. The goal of attaining Buddhahood is not merely for one’s own liberation but to benefit all sentient beings, enabling them to be freed from samsara and attain ultimate happiness, even reaching full enlightenment. This shared goal is a crucial commonality between the exoteric and esoteric paths. Since the objective is the same, we must deeply investigate the methods for accomplishing the welfare of sentient beings.

佛陀具足圓滿的法身與色身，色身可分為報身、化身二者；欲證得圓滿法身，需修持空性正見慧，圓滿智慧資糧，方能獲得；欲證得圓滿色身，需修持六度萬行之菩薩行，圓滿福德資糧，方能證得；因此，欲證得圓滿佛果，需空性與方便二者並重，累積圓滿的智慧、福德資糧，方能達到目的，二者缺一不可。

法身與色身的成就 / Achieving the Dharmakaya and Rupakaya
The Buddha possesses both the perfect dharmakaya (truth body) and rupakaya (form body), with the latter divided into the sambhogakaya (enjoyment body) and nirmanakaya (emanation body). To attain the perfect dharmakaya, one must practice the wisdom of emptiness and accumulate the merit of wisdom. To attain the perfect rupakaya, one must practice the six perfections of the bodhisattva path and accumulate the merit of compassion. Therefore, to achieve the perfect state of Buddhahood, one must equally emphasize both emptiness and skillful means, accumulating the merits of wisdom and compassion. Neither aspect can be neglected if one wishes to reach the goal.

小乘與大乘佛法迥異之處

小乘、大乘與金剛乘佛法均承許無我之空性，對於空性的見解與累積智慧資糧的認知，並無相異之處；其差別在於方便行與累積福德資糧的方法上，小乘佛法僅止於追求自己的解脫，並依此目的生起出離心；大乘佛法的目標，在於使自他一切有情，均能得到解脫、證得究竟的安樂；因此，大乘佛法除了致力於證得圓滿法身之外，尚需具足圓滿之色身，唯有如此，方能應各種不同眾生的需求，示現種種相，度脫沈淪於輪迴苦趣之眾生；此「為利眾生而成佛」之發心，為小乘與大乘佛法迥異之處。

小乘與大乘的區別 / The Difference Between Hinayana and Mahayana
Hinayana, Mahayana, and Vajrayana all affirm the emptiness of self and share the same understanding of emptiness and the accumulation of wisdom. The difference lies in their methods of skillful means and the accumulation of merit. Hinayana focuses solely on personal liberation and cultivates renunciation for this purpose. In contrast, Mahayana aims to liberate all sentient beings and lead them to ultimate happiness. Therefore, in addition to striving for the perfect dharmakaya, Mahayana practitioners must also attain the perfect rupakaya. Only then can they manifest various forms to meet the diverse needs of sentient beings and liberate those trapped in the suffering of samsara. This aspiration to “attain Buddhahood for the sake of sentient beings” is the key distinction between Hinayana and Mahayana.

金剛乘教法之特點

關於如何證得佛陀圓滿的法身？在顯教中，以修持諸法無自性的「空性」，成辦終究證得佛陀圓滿法身的因；但對於如何成就佛陀圓滿的色身？則沒有明確的方法；顯教以發起菩提心、行六度萬行菩薩行，累積福德資糧，成辦將來證得佛陀圓滿色身的因；卻沒有如金剛乘之「自觀本尊」—-觀自己為具足三十二種妙相、八十種隨好之本尊，進而成就佛陀的圓滿色身之方法，此為金剛乘修持方便法門、累積福德資糧特殊之方法，亦為金剛乘教法之特點與顯、密二乘差別之處。

金剛乘的特色 / The Unique Features of Vajrayana
In the exoteric tradition, the practice of realizing the emptiness of inherent existence serves as the cause for ultimately attaining the perfect dharmakaya. However, it lacks a clear method for achieving the perfect rupakaya. The exoteric path emphasizes generating bodhicitta and practicing the six perfections to accumulate the merit needed for attaining the rupakaya in the future. In contrast, Vajrayana employs the unique method of “self-visualization as a deity,” where practitioners visualize themselves as a fully enlightened deity adorned with the thirty-two major and eighty minor marks, thereby accomplishing the perfect rupakaya. This is a distinctive feature of Vajrayana, setting it apart from the exoteric path in terms of skillful means and the accumulation of merit.

佛陀的法身與色身是一體無二、不可分別的，藉由空性與方便雙運，累積圓滿的智慧與福德資糧，從空性智慧之中，為度化各種不同根器、因緣的有情眾生，而示現種種不同之色身；所示現之色身雖有差別，然均源自斷盡一切惑之空性，因此，就佛陀圓滿的果位而言，佛的方便與智慧、色身與法身均是無二無別之本體；是故，眾生從「基、道、果」之「基位」開始修持，逐步於心續中，生起各種道次第的證悟；密乘的瑜珈行者，為求能證悟佛陀圓滿的法身與色身，必須安住於諸法的真實性—-空性之中，精進地修持，方能證得佛的法身；並自觀為本尊或佛陀的形象，期能證得具足「三十二種妙相、八十種隨好」的圓滿色身；修持空性與自觀本尊，為證得佛陀法身與色身相隨順之因，在「道位」的修持時，唯有兩者並重，同時修持智慧與方便，不可偏廢，方能成就圓滿的佛果。

法身與色身的無二性 / The Non-Duality of Dharmakaya and Rupakaya
The Buddha’s dharmakaya and rupakaya are indivisible and inseparable. Through the union of emptiness and skillful means, one accumulates the perfect merits of wisdom and compassion. From the wisdom of emptiness arise various manifestations of the rupakaya, tailored to the capacities and conditions of sentient beings. Although these manifestations may differ, they all originate from the emptiness that eliminates all afflictions. Therefore, in the context of the Buddha’s perfect enlightenment, his skillful means and wisdom, as well as his rupakaya and dharmakaya, are non-dual in nature. Thus, practitioners begin from the “ground” stage of the path (the foundational level) and gradually generate realizations of the stages of the path within their mindstreams. Vajrayana yogis, seeking to realize the perfect dharmakaya and rupakaya, must abide in the true nature of all phenomena—emptiness—and diligently practice to attain the dharmakaya. They also visualize themselves as deities or Buddhas, aspiring to achieve the rupakaya adorned with the thirty-two major and eighty minor marks. Practicing emptiness and self-visualization as a deity are complementary causes for attaining the dharmakaya and rupakaya. During the “path” stage, both wisdom and skillful means must be practiced equally without neglecting either, as only then can one achieve the perfect state of Buddhahood.

密乘的瑜珈行者修持空性與方便是同時並行，無可分別的；從空性之中剎那生起佛的圓滿色身，兩者是一體的；不可強加分別二者之有無；當行者自觀為本尊，進入佛的壇城（宮殿），周圍有無量的宮殿時；會有處所（佛的淨土）、自身（佛的色身）、受用（佛所受用的財富）、事業（佛所成就種種的事業）等四種差別；修持與此相隨順之因，以證得佛的色身，為顯、密二乘顯著的差異所在。

空性與方便的無二修持 / The Non-Dual Practice of Emptiness and Skillful Means
For Vajrayana yogis, the practice of emptiness and skillful means occurs simultaneously and cannot be separated. The perfect rupakaya arises instantaneously from emptiness, and the two are inseparable. One should not artificially distinguish between their existence or non-existence. When practitioners visualize themselves as a deity and enter the Buddha’s mandala (palace), surrounded by countless other palaces, they experience four distinctions: place (the Buddha’s pure land), body (the Buddha’s rupakaya), enjoyment (the wealth enjoyed by the Buddha), and activity (the various accomplishments of the Buddha). Practicing the corresponding causes to achieve the rupakaya is a significant difference between the exoteric and esoteric paths.

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發心的差別

修持顯教的教法需歷經三大阿僧祇劫，才能圓滿智慧與福德資糧，證得圓滿的佛果；在密乘的教法中，則強調藉著修持無上瑜珈之密法，人可在世壽百歲以內，證得佛果；惟能否即身成就？關鍵在於眾生發心的差別，而不在於佛法的差別；顯教的行者，若能生起堅切的菩提心，廣行菩薩行，亦能快速地累積智慧與福德資糧，證得圓滿的佛果；密乘的瑜珈行者，若未能有此堅切的發心，縱能修持無上瑜珈密法，仍須歷經久遠劫，方能圓滿智慧與福德資糧；因此，成就的快速與否？視眾生發心的差別，而有所不同，並非是佛法的差別。

發心的差異 / The Difference in Motivation
Practicing the exoteric teachings requires traversing three incalculable eons to accumulate the perfect merits of wisdom and compassion, ultimately attaining Buddhahood. In contrast, the Vajrayana teachings emphasize that through the practice of supreme yoga tantra, one can achieve Buddhahood within a human lifespan of 100 years. However, whether one can attain Buddhahood in this very lifetime depends not on differences in the Dharma itself but on the practitioner’s motivation. Exoteric practitioners who generate strong bodhicitta and diligently practice the bodhisattva path can also swiftly accumulate the merits of wisdom and compassion, thereby attaining Buddhahood. Conversely, even Vajrayana yogis practicing supreme yoga tantra will still require countless eons to perfect their accumulation of merit if they lack such strong motivation. Thus, the speed of attainment depends on the difference in the practitioner’s motivation, not on differences in the Dharma.

生起次第

行者欲修持密乘教法，首先需於具量、如法的上師跟前，領受灌頂（灌頂之意為授權行者修持上師所傳授之密法），開始修持事部、行部、瑜珈部、無上瑜珈部等四部密法；無上瑜珈密法分為生起次第與圓滿次第，行者欲修持無上瑜珈密法，除需於上師跟前領受灌頂之外，尚需聽受上師講解密法的內容與修持的方法，才能開始修持；生起次第是根據眾生於輪迴中所具有的三種狀態—-生、死、中有（中陰），眾生於此三種狀態之中，受心續中之煩惱、業障所牽引，以致不斷地輪迴，承受巨大的苦楚；因此，需將心續中的煩惱、業障斷除，才能得到解脫；修持生起次第的目的，即是將眾生心續中的煩惱業障斷除，從生、死、中有三種凡夫的狀態，轉化為佛的境界。

生起次第的意義 / The Significance of the Generation Stage
To practice the Vajrayana teachings, practitioners must first receive empowerment (initiation) from a qualified and authentic guru. This empowerment authorizes the practitioner to engage in the specific tantric practices transmitted by the guru. There are four classes of tantra: kriya, charya, yoga, and anuttarayoga. The anuttarayoga tantra is divided into two stages: the generation stage (utpattikrama) and the completion stage (sampannakrama). To practice anuttarayoga tantra, in addition to receiving empowerment, practitioners must also listen to their guru’s explanations of the content and methods of the practice before beginning. The generation stage is based on the three states that sentient beings experience in samsara: birth, death, and the intermediate state (bardo). In these three states, beings are driven by the afflictions and karmic obscurations in their mindstreams, causing them to endlessly cycle through samsara and endure immense suffering. Therefore, it is necessary to eliminate the afflictions and karmic obscurations in the mindstream to achieve liberation. The purpose of practicing the generation stage is to remove the afflictions and karmic obscurations from the mindstream, transforming the ordinary states of birth, death, and bardo into the enlightened state of a Buddha.

人在臨終時，隨著地、水、火、風四大逐次崩解，最後，會進入最細風心的狀態，此狀態與證得佛陀的法身，是相隨順、類似的因；進入中陰身的狀態時，則是受最細風心的牽引，得到幻化的報身，此幻化身與證得佛的報身，是相隨順、類似的因；佛的化身與人活著的狀態，是相隨順、類似的因；藉由修持這三種因，以成就佛的法身、報身與化身，是生起次第主要的內涵。

三身的修持原理 / The Principle of Practicing the Three Bodies
At the time of death, as the elements of earth, water, fire, and wind dissolve sequentially, one eventually enters the state of the subtlest wind-mind. This state corresponds to the cause for attaining the Buddha’s dharmakaya. When entering the bardo state, one is drawn by the subtlest wind-mind into a phantom-like body, which corresponds to the cause for attaining the Buddha’s sambhogakaya. The Buddha’s nirmanakaya corresponds to the state of being alive as a human. By practicing these three causes, one can achieve the Buddha’s dharmakaya, sambhogakaya, and nirmanakaya. This is the main essence of the generation stage.

關於顯、密二乘在修持方法上的差別，試舉例說明如下：當我們遇到會令自己產生嗔恨的境時，顯教常以修持忍辱的方法，加以對治；但在密法中，對於如何對治瞋恨？則有極為善巧的方法；密乘的教法瞭解到貪、瞋、癡煩惱根源於分別心，分別心與身體的氣，有極為密切的關聯；因為心是駕馭於風（氣）之上，因此，藉著修持生起次第與圓滿次第的教法，將氣導入光明的境，以對治貪、瞋、癡煩惱，這是顯、密二乘在修持的方法上，有所差異之處。

顯密修持方法的差異 / Differences in Practice Methods Between Sutrayana and Tantrayana
To illustrate the difference in practice methods between the exoteric and esoteric paths: When encountering situations that provoke anger, the exoteric teachings often counteract this through the practice of patience. However, in the tantric path, there are highly skillful methods for dealing with anger. The tantric teachings recognize that the afflictions of attachment, aversion, and ignorance stem from conceptual thought, which is closely related to the winds (energies) of the body. Since the mind rides upon the winds, the practices of the generation and completion stages guide these winds into the luminous state, thereby countering the afflictions of attachment, aversion, and ignorance. This is one key difference in practice methods between the exoteric and esoteric paths.

修持生起次第時，所觀想的境可分為「能依、所依」二境，「能依」意指自觀本尊的身體，與壇城中本尊的眷屬；「所依」係指壇城中的無量宮殿；從粗分的觀想—能觀想出有本尊、眷屬與壇城；進入細分的觀想—-將本尊的眼睛、肢節皆能清楚地加以觀想，最後，進入圓滿次第的修持；修持圓滿次第時，會有許多的境界產生，這些境界均是欲使行者能遠離凡夫的執著；當行者自觀為本尊，執持自身即為本尊、眷屬的佛慢（執著自身為我慢，執持自觀本尊為佛慢），配合光明、清楚的「明相」，二者雙運、無二無別地修持，遠離對自我庸俗的執著，此為生起次第究竟的結果。

生起次第的修持過程 / The Process of Practicing the Generation Stage
When practicing the generation stage, the visualization is divided into two aspects: “dependent” and “support.” The “dependent” aspect refers to visualizing oneself as the deity and the deity’s retinue within the mandala. The “support” aspect refers to the infinite palace of the mandala. Initially, one begins with a coarse visualization, imagining the deity, retinue, and mandala. Then, one progresses to a more detailed visualization, clearly envisioning the deity’s eyes, limbs, and other features. Finally, one transitions to the completion stage. During the completion stage, various experiences arise, all aimed at helping the practitioner transcend ordinary clinging. When the practitioner visualizes themselves as the deity, they cultivate divine pride (the sense of being the deity and their retinue), combined with clarity and luminosity (“clear appearance”). These two are practiced in union, inseparably, to transcend mundane self-clinging. This is the ultimate result of the generation stage.

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圓滿次第

從生起次第進入圓滿次第時，需遠離對自我庸俗的執著；在圓滿次第中，有三種遠離—-身遠離、語遠離、心遠離。

When transitioning from the generation stage to the completion stage, one must transcend ordinary self-clinging. In the completion stage, there are three types of separation: separation of the body, separation of speech, and separation of mind.

身遠離

「身遠離」同時存在於生起次第的最後，與圓滿次第的開始；藉由生起次第的修持，使氣進入中脈並安住於中脈，經歷種種隱沒的過程，最後，將有俱生的智慧產生；此俱生的智慧，能使得我們遠離對凡夫庸俗的五蘊（色、受、想、行、識）、六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）的執著，進入執持佛慢與明相的境界，此為生起次第身遠離的結束，與圓滿次第身遠離的開始。

身遠離的意義 / The Meaning of Body Separation
“Body separation” occurs at the end of the generation stage and the beginning of the completion stage. Through the practice of the generation stage, the winds (energies) enter and stabilize within the central channel, undergoing various processes of dissolution. Eventually, innate wisdom arises. This innate wisdom enables us to transcend attachment to the ordinary five aggregates (form, feeling, perception, mental formations, consciousness), six sense faculties (eyes, ears, nose, tongue, body, mind), and six sense objects (sights, sounds, smells, tastes, tactile sensations, mental objects). We then enter a state of divine pride and clear appearance. This marks the end of body separation in the generation stage and the beginning of body separation in the completion stage.

語遠離

當我們遠離對五蘊、六根、六塵的執著之後，接著藉由金剛唸誦—-嗡、阿、吽，促使中脈的脈輪鬆弛，氣能運行於中脈之中，此時，所唸誦的咒語與最細微的氣息合而為一，遠離凡夫對於語言庸俗的執著，到達「語遠離」的境界。

語遠離的意義 / The Meaning of Speech Separation
After transcending attachment to the five aggregates, six sense faculties, and six sense objects, we proceed to use Vajra recitation—OM, AH, HUNG—to relax the chakras along the central channel, allowing the winds to flow through it. At this point, the recited mantra merges with the subtlest breath, enabling us to transcend ordinary clinging to language and reach the state of “speech separation.”

心遠離

修習圓滿次第達到語遠離的境界之後，繼續藉助內緣的金剛唸誦與外緣的手印，使得心間的脈輪鬆弛，氣於中脈中運行，進入心間之時，將有與生俱來相分的智慧產生，此種狀態遠離了一切雜亂、錯亂的思想，處於光明之中，稱為「喻義光明」，惟喻義光明並非究竟、真實的光明，而是以此比喻解釋其內涵的光明，當喻義光明產生之時，即已達到「心遠離」的境界。

心遠離的意義 / The Meaning of Mind Separation
After reaching the state of speech separation in the completion stage, practitioners continue using inner Vajra recitation and outer mudras to relax the chakra at the heart center, allowing the winds to flow into the central channel and enter the heart. At this point, an innate wisdom of conceptual clarity arises. This state is free from all scattered or confused thoughts and is characterized by luminosity, referred to as “illustrative luminosity.” However, illustrative luminosity is not the ultimate or true luminosity but rather a metaphorical explanation of its nature. When illustrative luminosity arises, one has reached the state of “mind separation.”

無學道究竟果位

生命的最細風心是由風（氣）、心二者所組成，以風為因，以心為伴隨風的助緣，所現出的身體稱為「幻化身」，此幻化身是不清淨的；在我們尚未證得圓滿的佛果之前，尚有煩惱的存在，此時，所現出的幻化身是世俗的幻化身，而非佛陀圓滿的報身；由證得世俗幻化身繼續修持圓滿次第，經歷種種收攝的過程，將證得「真實的光明」，此真實的光明產生之後，再不斷地去除煩惱、業障與所知障，最後由此真實的光明，生起真正清淨的幻化身，此真實光明與清淨幻化身雙運，即為「無學道」雙運的果位，此為修持密法的生起次第與圓滿次第，所證得的究竟果位。

無學道的究竟果位 / The Ultimate Fruition of the Non-Learning Path
The subtlest life-force consists of wind (energy) and mind, with wind as the cause and mind as the accompanying condition. The body that manifests from this is called the “illusory body,” which is impure before we attain Buddhahood. Prior to achieving perfect enlightenment, defilements still exist, and the illusory body that manifests is a mundane illusory body, not the Buddha’s perfect sambhogakaya. By attaining the mundane illusory body and continuing to practice the completion stage, one undergoes various processes of absorption, eventually attaining “true luminosity.” After this true luminosity arises, one continuously eliminates afflictions, karmic obscurations, and cognitive obscurations. Finally, through this true luminosity, a perfectly pure illusory body arises. The union of true luminosity and the pure illusory body constitutes the fruition of the “non-learning path.” This is the ultimate attainment resulting from practicing both the generation and completion stages of tantra.

基於以上所述，有志於修學密法的行者，對於密法修持的內容、道次第的安立、各種可能產生的境界，必須有正確的認知。若是尚未瞭解透澈，即隨意運用密法的內容修持，如此，容易墮入錯誤的見解之中，令人十分惋惜。

正確修持密法的重要性 / The Importance of Proper Practice of Tantra
Based on the above, practitioners aspiring to study and practice tantra must have a correct understanding of its content, the structure of the stages of the path, and the various possible experiences that may arise. If one practices without thorough comprehension, it is easy to fall into erroneous views, which is deeply regrettable.

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佛像、唐卡、文物的表相與真正的意涵

以上就密法的內容與道次第的安立，作簡單扼要的講解說明；以下，將就此次藏傳佛教藝術展，所展出的佛像、唐卡、文物，所示現的表相與真正的意涵，作簡單的介紹。

佛像、唐卡與文物的象徵意義 / The Symbolic Meanings of Buddha Statues, Thangkas, and Artifacts
The preceding explanation provided a concise overview of the content and structure of the tantric path. Below, we will briefly introduce the appearances and deeper meanings of the Buddha statues, thangkas, and artifacts displayed in this Tibetan Buddhist art exhibition.

佛陀為度化眾生趨入佛法，得到解脫，終究證得圓滿的佛果；祂以種種不同的方法，度脫有情—-對於欲望淡薄的眾生，佛陀示以小乘佛法教化之；對於能信解波羅密多乘，為利益眾生而修學菩薩行者，佛陀示以大乘佛法教化之；對於需以某種形象趨入佛法、有情欲、欲望的眾生，佛陀示以密法，令其趨入佛法的內涵，得到究竟的解脫；此為佛陀示現各種化身，導引各種不同根器的眾生，趨入於佛法之中。

佛陀的善巧方便 / The Buddha’s Skillful Means
To guide sentient beings into the Dharma and ultimately attain liberation and Buddhahood, the Buddha employed various methods to benefit different types of beings. For those with little desire, he taught the Hinayana path. For those who could understand and practice the Paramitayana path—cultivating bodhisattva practices for the benefit of all sentient beings—he taught the Mahayana path. For those who needed to approach the Dharma through specific forms or who had strong desires, the Buddha taught the Vajrayana path, enabling them to enter the profound essence of the Dharma and achieve ultimate liberation. This is how the Buddha manifested in various forms to guide beings of different capacities into the Dharma.

小乘的行者，當貪、瞋、癡煩惱現前時，即刻加以對治、滅除；波羅密多乘的行者，遇煩惱現前時，則不立即加以對治，而是運用煩惱、轉煩惱為菩提；密乘的行者，則更進一步運用煩惱，在空樂不二的境界中，以密法殊勝的力量，真正對治令我們不斷輪迴的煩惱、業障，證得解脫成佛的果位。

三乘對治煩惱的方式 / How the Three Vehicles Address Afflictions
Hinayana practitioners immediately counteract and eliminate the afflictions of attachment, aversion, and ignorance when they arise. Practitioners of the Paramitayana path do not immediately counteract afflictions but instead transform them into the path of enlightenment. Vajrayana practitioners go even further by utilizing afflictions within the state of non-dual bliss and emptiness, using the extraordinary power of tantra to genuinely counteract the afflictions and karmic obscurations that perpetuate samsara, thereby attaining liberation and Buddhahood.

能否值遇佛陀的關鍵？並不在於佛陀是否真正來到跟前，而是在於心續中，所累積的因緣、資糧、福報是否成熟？若是因緣成熟，佛陀將以種種不同化現，能與各種因緣、根器殊異之眾生相應的身形，示現於有緣眾生眼前，度脫有情，而不僅止於示現著袈裟相。

值遇佛陀的因緣 / The Conditions for Encountering the Buddha
The key to encountering the Buddha does not depend on whether the Buddha physically appears before us but rather on whether the conditions, merit, and blessings accumulated in our mindstreams have ripened. When the conditions are ripe, the Buddha will manifest in various forms corresponding to the diverse capacities and affinities of sentient beings, appearing before those with karmic connections in order to liberate them—not limited to the form of a monk wearing robes.

佛陀為度化各種根器差別的眾生，而示現種種不同的形象；例如，佛陀示現各種本尊的形象，左手拿著頭蓋骨，裡面盛滿鮮血，右手拿著彎刀；其象徵的意涵為「空樂不二」，頭顱為產生俱生大樂的來源，得自父親的精子，亦是藏於頭顱之中；鮮血象徵空性的內涵，因此，本尊持盛滿鮮血的頭蓋骨，不斷地享用著鮮血，其真正的意涵是表示本尊的心續，時時處於空樂不二的狀態之中，並提醒密乘的行者，應保持此種狀態；右手所持之彎刀，象徵欲將導致眾生不斷輪迴的煩惱、業障，予以斷除；並非如同一般人妄加推論—-是將敵人殺死，並飲其鮮血的錯誤認知。

本尊形象的象徵意義 / The Symbolism of Deity Forms
To guide sentient beings of varying capacities, the Buddha manifests in numerous forms. For example, some deities hold a skull cup filled with blood in their left hand and a curved knife in their right hand. The skull symbolizes the source of innate great bliss, as it contains the essence of life (such as sperm). The blood represents the nature of emptiness. Thus, the deity continuously drinking from the skull cup signifies that the deity’s mindstream abides in the non-dual state of bliss and emptiness, reminding Vajrayana practitioners to maintain this state. The curved knife in the right hand symbolizes the cutting of the afflictions and karmic obscurations that cause sentient beings to cycle endlessly through samsara. It does not imply killing enemies or drinking their blood, as some mistakenly assume.

本尊頂上常帶有骷顱骨所成的寶冠，此寶冠具有清淨潔白的本質，沒有任何的血污、垢穢，染雜於其上；其所象徵之意涵為—-若能將凡夫有漏的五蘊（色、受、想、行、識）予以清淨，便能轉化為圓滿的五方佛智（妙觀察智、大圓鏡智、成所做智、平等性智、法界體性智）。

骷髏寶冠的象徵意義 / The Symbolism of the Skull Crown
Deities often wear a crown made of skulls, which is pure and unstained by blood or impurities. This symbolizes that if ordinary beings’ defiled aggregates (form, feeling, perception, mental formations, consciousness) are purified, they can be transformed into the five perfect wisdoms of the Five Dhyani Buddhas: the Wisdom of Wonderful Observation, the Wisdom of the Great Mirror, the Wisdom of Accomplishment, the Wisdom of Equality, and the Wisdom of the Nature of the Dharma Realm.

此次參展的佛像、唐卡，各種本尊所示現的形象與所持之法器，絕大部份是為了導引眾生，能趨入出世間法，在心續中，生起各種道次第的證量；此外，亦有少部份的本尊所示現的形象，是為了滿足眾生世間法的需求；經由以上簡單的介紹，希望各位對於藏傳佛教的內涵，能有粗淺的認識；感謝各位利用難得的假日，撥空參與此次活動，謝謝各位！

結語與感謝 / Conclusion and Gratitude
Most of the deity forms and ritual implements displayed in the statues and thangkas at this exhibition are intended to guide sentient beings toward transcendent practices, helping them generate realizations of the stages of the path in their mindstreams. A smaller portion of these forms fulfill worldly needs. Through this brief introduction, we hope you have gained a basic understanding of the essence of Tibetan Buddhism. Thank you for taking time out of your precious holiday to participate in this event. We deeply appreciate your presence!

問：在此次展覽中，有部份的本尊將雙足踩於眾生身上，不知是否代表何種意義？

答：本尊雙足踩於眾生身上，象徵佛法的內涵，是調伏、遠離斷（認為一切均不存在）、常（認為一切均是恆常的執著）二種邊見，臻於真如自性的內涵；另亦象徵降伏貪與嗔；此外，本尊雙足所踩之眾生，為欲界中，具有極大權勢的梵天與自在天，雙足踩於其上，象徵超越於其上，獲得世俗的八大成就。

http://www.kunphen.com/html/2010/gljy_0629/94.html

本尊雙足踩眾生的象徵意義 / The Symbolism of Deities Trampling Beings
Question: In this exhibition, some deities are depicted with their feet stepping on beings. What does this signify?
Answer: The depiction of deities stepping on beings symbolizes the essence of the Dharma, which is to subdue and transcend the two extremes of nihilism (believing nothing exists) and eternalism (believing everything is permanent), reaching the true nature of reality. It also symbolizes the subjugation of attachment and aversion. The beings under the deities’ feet represent powerful gods of the desire realm, such as Brahma and Ishvara. Stepping on them signifies transcending their influence and achieving the eight worldly accomplishments.

The above is a translation from our Chinese webpage, based on original Tibetan teachings.