【阿彌陀佛教授】遠離戲論
噶千仁波切
（噶千仁波切開示於“一億阿彌陀佛心咒持誦閉關法會”）
“離戲”，也指不執著於任何生起的對境。我們心中持續生起許多念頭，但只有在我們執著它們為真實、實有時，心才會固化如冰塊。戲論，指一再反复地想某件事。例如給事物貼標籤、做評判，說它是這樣那樣的；或如計劃未來，想著許多不同的事情，並相信它們是真實的。我們想得越多，心就越固化成冰塊。正是這種固化創造了輪迴，因為它使念頭和經歷變得非常堅固，看起來好像都是實實在在的了。
我們在一開始就要認出非常微細的念頭，訓練自心來覺知所有細小的起心動念。每當一個細小的念頭生起，就將心置於明覺與空性的雙運之中，這樣你就可以在念頭剛生起來、還不那麼強烈的時候調伏它。每天都這樣去處理每一個還不太強烈的念頭，你覺察和調伏的越多，你的覺知就會越有力，它會不斷增強，爾後你也就能調伏更粗重的念頭，直到對死亡亦不再畏懼，因為你已了解儘管身體會散壞，但心是超越生死的。
“Freedom from elaboration” also means not to grasp at whatever arises. There are many thoughts that continuously arise in our mind but only if we grasp at their reality, truth or true existence, will the mind solidify into an ice-block. Elaboration means to think about something again and again. For example, labeling and judging things: saying it is like this or it is like that, or making plans for the future; thinking about many different things and believing in their reality. The more we think about them, the more the mind solidifies into an ice-block. It is this solidification that creates samsara. It seems then that those thoughts and experiences are actually real, because they become very solid.
What we must do in the beginning is to recognize the very small subtle thoughts that appear. Train your mind in recognizing all these small thoughts. Whenever a small thought appears, place your mind within the union of clear awareness and emptiness, and you will be able to overcome the less intense thoughts in the beginning. Do this with all the less intense thoughts every day--the more you recognize and overcome them, the more powerful your awareness will grow. It will grow stronger and stronger and later on, you will be able to overcome coarser concepts as well, up to the point where you will not even fear death any longer as you have understood that although the body is subject to disintegration, the mind is beyond birth and death.
當我們禪修和內觀覺性時，我們找不到什麼可執取的，僅有能了知的明覺。你要去照見的就是這個明覺，而一旦照見，就要歇息於其中。這樣做的時候，你的心會非常喜樂，它安住如虛空，無有障礙，超越生死與生滅，你只需安住在此狀態中即可。問題是我們或許能照見它，但卻無法安住於此，因為許多念頭又會生起來——貪執、嗔恨、快樂、痛苦等等不同的心念會顯現出來。
起初我們很難做到——知道念頭生起即調伏念頭，這需要串習。儘管我們先已識得明覺與空性的本質，但仍做不到立即調伏所有妄念和困苦，我們要串習於此。只有當我們漸漸串習成熟後，才能放下生起的各種困苦和問題，那時它們就會自行解脫。倘若沒有串習修持，我們就無法調伏所有這些念頭，即使能覺知到它們的生起，若缺乏串習修持的話，我們仍然難以調伏它們。
不過，僅僅認知到覺性就有一大裨益——它使我們不會對快樂過度執著，也不會被痛苦完全淹沒。當我們能穩定於此時，此時的心即被稱作金剛總持。一旦心至平穩，就能了知快樂和痛苦在本質上無別。而一旦對快樂和痛苦不再分別，我們最終就自主或自由了。
When we meditate and look inside this awareness, we will not find anything to grasp at. But there is a clear awareness that knows. This is the awareness that you must see, and once you see this awareness, you must relax within this awareness. When you do that, the mind will be very happy. It abides just like space, unobstructed, beyond birth and death, arising and cessation. You only need to stay within this state. The problem is we may see it, but we cannot stay within this state because again many thoughts arise-- attachment, aversion, happiness, suffering-- different things appear.
In the beginning, it is difficult to overcome them by only recognizing that they appear. It requires habituation. Although we first recognize this nature of clear awareness and emptiness, we will still not be able to overcome all the thoughts and difficulties right away. We must habituate this. We will only be able to let go of the difficulties and problems that arise if we are able to habituate this state gradually. They will then dissipate of their own accord. But if we do not habituate the practice, we will not be able to overcome all these thoughts. Even if we recognize them, if we lack the practice of habituation, it will be difficult to overcome them.
However, there is an advantage to only recognizing this awareness. It is that we will not be attached so much to happiness or overwhelmed by suffering. When we are able to gain stability in this, the mind is called the Budhha Vajradhara. Once this stability is attained, there is no difference between happiness and suffering within that nature. When there is no more difference between happiness and suffering, one has finally attained independence or freedom.
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