解脱之门：证悟空性

So far we have discussed the approximate and the true version of practicing with a mind free of attachment and concepts. The true version refers to the way a bodhisattva, having arrived at the first ground, practices the six paramitas. Because the bodhisattva has realized the illusory nature of all phenomena, there is no attachment whatsoever to any practice of the six paramitas. But those who have not realized emptiness can only imitate the true version at best. If one does not understand the viewpoints of Madhyamaka, then not even this is practicable. When neither version is feasible, from what perspective can one approach the idea of a mind free of clinging and concepts?

以上介绍了相似的无缘与真实的无缘。真实的无缘是指登地的菩萨在证悟空性后，于不离空性境界的状态下行持六度万行。因为菩萨已经证悟了一切现象都如梦如幻，故而没有任何执着。但是，没有证悟的人最多只能做到相似的三轮体空。如果不懂中观，那么就连相似的三轮体空也无法做到。如果相似的无缘与真实的无缘都做不到，“无缘”之说又从何谈起呢？

For those who cannot practice either, the Buddha also pointed out a way. According to the scriptures, when practicing virtue, if it is impossible to have a mind free of concepts and attachments, one should at least try to be sincere and mindful. Being “mindful” means that not only the body does virtuous action but the mind also engenders proper aspiration, visualizes carefully and dedicates the merit. This is the lowest level one can reach in any practice. If the body is doing virtuous action but the mind wanders off, the virtue so cultivated will be made superficial and brings no benefit.

针对这种人，佛陀也为他们指明了一条路：佛经中讲，在行善时，虽然不能做到“无缘”，但也要认认真真、一心一意地去做。所谓的“一心一意”，是指在行善时，不但身体要认真去做，内心也要如理如法地发心、回向，认真谨慎地观想、作意，这可以算是“无缘”的最低限度。如果身体在行善，心里却在胡思乱想，就只是表面上的善事，作表面善事是劳而无功的。

We must pay attention to this.

所以，大家应当对此加以重视。

To attain liberation from the suffering of samsara, one must succeed in realization of emptiness being the true nature of all phenomena, regardless of its apparent difficulty. One needs to overcome this last hurdle, renunciation and bodhicitta being the first two, before going further on the path to liberation. Once the first two are fully generated, realizing emptiness will come next. Without the latter, liberation would still be beyond reach even with renunciation and bodhicitta completely aroused. There is just no way to get around this. So ultimately, one must attain realization that all phenomena are emptiness.

如果要解脱，必须证悟空性，无论困难有多大，都一定要知难而上，这是最后冲刺的一关。早期要过的关是出离心和菩提心，在出离心和菩提心完全具足以后，还要过证悟空性这一关。即使已经圆满了出离心和菩提心，如果没有证悟空性，离解脱就还有一定的距离，所以，我们最终必须证悟空性。

Before one comes to this realization, the way to practice with a mind free of clinging and concepts is to conduct all practices earnestly, faithfully and whole-heartedly with the conviction of renunciation and bodhicitta. Though, for the time being, there is still certain difficulty in truly freeing the mind of attachment and concepts, as long as renunciation and boshicitta are firmly established, the true nature of phenomena will become fully evident over time. This is because the relationship between bodhicitta and realization of emptiness is one of interdependence. In other words, renunciation and bodhicitta will arise spontaneously upon realizing emptiness; emptiness shall be realized with relative ease once renunciation and bodhicitta have been generated.

在没有证悟之前的“无缘殊胜”，就是在出离心和菩提心的基础上，认认真真、心不散乱、如理如法地去行持。虽然现在做到无缘殊胜有一定难度，但如果具备出离心和菩提心的基础，证悟空性也是指日可待的事，因为菩提心与证悟空性的智慧是互相观待的。也就是说，如果证悟了空性，出离心和菩提心就能自然而然地生起；有了出离心和菩提心，证悟空性的智慧也就唾手可得了。