此主題相關圖片如下：

將自己修鍊得完美，是對眾生的大愛；唯有經歷、經歷、再經歷 ，從而超越 ，方得智慧

 ~~超越是心靈真正的莊嚴之美 ！

 (  本文已收錄於The Eastern Sun Volume 006)

.................................【敏林堪千仁波切的開示：大愛與正信 ~~Love Aad Faith  】:

Love and Faith

大愛與正信

佛陀說：對於那些想要證悟者，無需學習太多的法門，一法門足已。那麼，這「一法門」指的又是什麼呢？那就是「大慈心」。具大悲心者，亦具有佛陀之一切特質。

愛與正信的本質皆為大悲。唯一不同處，大愛是針對一切有情眾生而言，包括那些較我們為不幸運者；而正信則針對崇高的眾生而言，包括佛陀及證悟者的引導。大愛的本懷即是給予他者正向的能量，令其受惠、得以離苦；而正信的本懷，即是對聖者升起信心，接受他們具智的加持，惠及自身與一切眾生。正信可以造就利益無邊眾生的大慈心。

大悲心具備四無量心( 願 )。首先，我們必須承認這種大愛，並嘗試去關愛一切曾經是我們過去無量劫父母的有情眾生。再者，若僅單純思索他們所曾予之吾人的恩惠，那是不足夠的；我們必需施予其極大的悲心。第三，若其具備了正向特質，同時生活美滿快樂，那麼我們就必需隨喜其之喜樂，而非因而生起妒嫉。第四，我們必需關愛、慈悲平等對待一切眾生。

為增長正向能量，最有效的方法就是於本性中難以度量的智慧之源，引發大愛與正信。倘若我們以正信趨向廣大淵博、相續的心，那麼深奧、安詳、柔軟和輕盈的智能特質就會結成果實。大愛的本質，是聖者無可度量、永續、正向的大慈心。蒙聖者以智能加持的眾生，將會歷經幾世具備度化他者的能力。

一般而言，眾生具凡俗二分心，我們無法對待和我們相等、或是比我們較為低下之眾生產生深遠大愛；因為凡俗二分心，會因短暫無常的外境而產生厭倦、嗔恨或是背叛。凡俗之心是不具深度、機械且狹隘的。一旦產生不愉悅，我們便不願意再去感受它。當我們對環境起反應，我們只會自私地僅只在乎自身和自我的反應，而不去尊重或是關心他人。當我們覺得被孤立，希望得到他人的關懷，我們需先行展現對他人的關懷，如此才有可能得到等同的對待。然而當我們覺得已經滿足，我們就會將他人給遺忘。這種愛，稱不上是永續不斷的愛。這種只根據私人慾望的愛，無法開展菩薩的無緣大慈心。（凡夫俗子）最為在乎的，莫過於自己短暫的利益；即便這種利益必須依賴不牢靠的條件而極易消失。

另一方面，倘若我們依賴凡俗二分心，就無法得獲甚深正信，因為一旦條件有所更易，我們的信心信念就會因而潰散。倘若我們升起信念的感受，希望去相信某件事物，然而我們所相信的，只是呈現在我們眼前的短暫現象；一旦這種短暫經驗削減，我們便會推翻原本所建立起的信念。

正信的意義在於見到他人比自己更好更優越的特質。正信共分三類：讓心清澈、無需任何理由的信；欲求接受高尚特質的信；對聖者不存任何疑惑的信，因此能夠的到祂們的加持而最終和祂們一般無異。

任何一位以利益一切眾生為行願而求證悟者，皆須具備正信。正如佛陀云：

               「 不具正信者  無緣證白法  如火燒種子 無以生綠芽 」

願得正信之念，可生正信。於一切法，具備明確的行願極是其重要的，因為這個行願讓我們力量集中，從而達到目標。沒有行願，力量就會消耗、散開和消失，而無法達成行願。倘若我們有強烈證悟的修行之願，我們就能夠將一切行為趣向這個行願。

行願一旦受限，業果也會受限。倘若我們擁有廣大的行願，就無人得能阻止這個行願的圓滿，因為本心具備難以阻擋的心力。倘若我們希望透過大愛協助服務他人，且不求即刻和實質的回報，那麼有一天，這些巨大的願力就會變得和我們的願望、祈求與供養一樣廣大。

獲得正信的最大障礙就是不淨的觀感；持有這種思維模式，一切就會被曲解。倘若我們的靈修特質無法開啟，則無法識別他人深入的特質。

如若我們要開展永續廣大之愛而不受短暫境況的影響，我們就必需先培養正信，因為純愛來自正信。凡俗之愛不關乎於正信，而是根據與他人互動之變異而有所消長，亦或是根據所得到的回饋而轉化為嗔恨或是莫不關心。這種愛藏有期待，而不是真正的給予。

大愛來自正信，與聖者智慧心的加持緊緊相依，一切，包括大愛與正信，因而變得深奧精純。最終，因為不存期待、不附加條件、沒有意圖，這個大愛，就會轉化為覺悟之無障礙、無窮盡、自然顯發的大慈之心。

◎延伸閱讀  ：溫故知新• 您可以瞭解更多~~

感謝法友來函關心，希望佛法正義力量長存~~敬請點選聯結敏林堪千仁波切對全球英文官網•\'\'單頁海報\'\'上註明中文官網網址與臺灣授權帳戶等證明：

 http://www.khenchenrinpoche.org/taiwanteaching2008.html

http://www.khenchenrinpoche.org/2-support.htm
 
【敏卓林堪千世系~~首座輔弼大譯師 羅千達瑪師利尊者 略傳 】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=557&prev=634&next=548&l=f&fid=18

【敏林堪千仁波切的非有非無•中觀 ( 5  )】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2135&prev=2145&next=2125&l=f&fid=16

 【 敏卓林•怙主堪千仁波切開示~ ~caring for each other 】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2145&prev=2218&next=2135

【敏卓林•敏林堪千仁波切的開示：我們必需瞭知~~ We have to know 】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2347&prev=2356&next=2345

【 敏卓林•怙主堪千仁波切開示~ ~母親 &度母 ~~】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2336&prev=-1&next=2329

【 敏卓林•怙主堪千仁波切開示~ ~無常&心】

http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2345&prev=-1&next=2336

 【敏卓林•怙主堪千仁波切開示~ ~何謂中陰 ?~~What\'s Bardo ?】http://tw.myblog.yahoo.com/theeasternsun-khenchen/article?mid=2370&prev=-1&next=2356

◎ 怙主  敏林堪千仁波切身負多項佛行利生事業重任，尤其承續自依怙主  貝諾法王之後所交付之寧瑪茉蘭千茉•世界和平祈願大法會十日齋糧之籌募經費重任；唯仁波切之佛行利生事業於臺灣或華人地區向來並無委託任何佛學會單位辦理。敬請連結敏林堪千仁波切之英文官網讀閱中文版之寧瑪茉蘭千茉世界和平祈願手冊： http://www.khenchenrinpoche.org/Monlam-2008.pdf 

Love and Faith

Lord Buddha said :For those of you who want to attain enlightenment, do not study many teachings. Only study one. What is it? It is great compassion. Whoever has great compassion has all Buddha\'s qualities in his hand.

Love and faith have the same essence of deep caring. The only difference is that love is aimed towards sentient beings, including those who are less fortunate than we are, and faith is aimed toward sublime beings, including all Buddhas and enlightened guides. The nature of love is to give positive energy to others in order to benefit them and to release them from suffering. The nature of faith is to trust in sublime beings in order to receive the blessings of wisdom energy that benefit oneself and others. True faith creates the vast love of compassion that benefits countless beings.

There are four boundless wishes. First, we must acknowledge this love and try to love all sentient beings, who have been our parents over countless lives. Second, it is not enough just to think of their kindness to us; we must give tremendous kindness to them. Third, if they have positive qualities and their lives are happy, we must rejoice instead of being jealous. Fourth, we must be loving, kind, and rejoice for all beings equally.

To increase positive energy, the most powerful method is to create love and faith which arises from original, intangible wisdom energy. If we connect through faith to the vast, profound continuity of mind, the deep, smooth, soothing, light qualities of wisdom energy can flower. The essence of love is the compassion of sublime beings which always gives energy with inconceivable, positive qualities. Those who have been blessed by the wisdom energy of sublime beings for many lives have energy that enlivens and refreshes others.

In ordinary, dualistic mind, we cannot have deep and lasting love either for our equals or for less fortunate beings, because ordinary, dualistic mind depends on the uncertainty of temporary circumstances which causes disinterest, hatred, or betrayal. Ordinary mind has no depth, it is automatically limited. If it becomes unpleasant, we stop feeling it. When we react to circumstances, we are really just considering ourselves and our reactions without respecting or caring deeply about others. When we feel isolated and want to be loved, we show love to others in order to receive love from them in return, but when we are satisfied, we forget about others. This is not enduring and continuous love. It does not cause the impartial compassion of Bodhisattvas because it depends on our personal, selfish desire. Our main interest will be in our own temporary benefit, even though this benefit is easily lost because it depends on unreliable circumstances.

On the other hand if we rely on ordinary, dualistic mind, we cannot have deep and enduring faith, because whenever circumstances change, our faith can easily change so that we give up our beliefs. If we experience a feeling of faith, we want to believe in something, but what we really believe in is only whatever appears in front of us for the moment. Whenever this temporary experience decreases, we disregard what we believed in and discard our faith.

The meaning of faith is to see qualities in others that are much more wonderful than and superior to one\'s own. There are three kinds of faith: the faith without reason that makes the mind clear, the faith of desire to receive superior qualities; and the faith of complete belief in sublime beings without doubt, so that one can receive their blessings and become the same as they are.

Whoever has the intention to attain enlightenment for the benefit of all beings must have faith. As Buddha said:

                People who do not have faith

                Cannot have white Dharma,

                Just as seed burned by fire

                Cannot sprout a green shoot.

The intention to have faith creates faith. A clear intention is extremely important in all Dharma because it focuses energy and defines our aim so that we can attain it. Without intention, energy is wasted, diffused, and lost, preventing any accomplishment. If we have the strong intention to pratice in order to reach enlightenment, we can dedicate all of our activity toward this intention.

As much as intention is limited, the result will be limited. If we have a vast intention, no one can prevent its fulfillment because of the unpreventable strength of natural mind. If we wish to help and serve others through love, and to become the same as sublime beings trough faith by praying  and offering to them, without expecting immediate, substantial rewards, one day the power of these vast intentions will become as great as the aim of our wishes, prayers, and offerings.

The biggest obstacle to having faith is the impure perception, through which anything can be misinterpreted. If our spiritual qualities are undeveloped, it prevents us from being able to recognize profound qualities in others.

If we want to develop continuous, vast love that is not affected by temporary circumstances, we have to create faith, since actual love comes from faith. Ordinary love that is not connected to faith depends on the changeable reactions of others, decreasing or increasing according to how it is rewarded and capable of turning into hatred or indifference. This kind of love has expectation and is not truly giving.

Great love comes from the faith which connects us to the blessings of sublime beings\' wisdom mind so that everything, including love and faith, becomes deep and pure. Then ultimately, without any expectation, conditions, or intention, love becomes the unobstructed emanation of the limitless, aimless, natural love of the great compassion of enlightenment. 

◎版權所有• 懇請尊重智慧財產權。如欲轉貼引用， 敬請連結敏林堪千仁波切唯一中文官網：【敏卓林堪千仁波切官方部落格─敏林堪千仁波切的達瑪師利語自在秘密宮殿】( The Eastern Sun  Group•敏卓林佛學院編輯團隊)，謝謝！