大圓滿之作用 林鈺堂 簡繁轉換 - 繁體 見修行果四俱離，本淨大圓非死寂； 跋 大圓滿離於一般道次第，就行者而言所分之「見、修、行、果」階位。其一切現成本淨、本來究竟大圓滿、無待修整，之說明，易使人誤以為安住無作用之死寂。 實際上，大圓滿是法身境界，於此中一切皆因緣相依而共存，或隱或現，無來無去。因此，任何運作亦皆大圓滿之任運作用。而萬法之明顯、遷變、無可執亦皆平等相同，因此任何有情皆可能於此中領悟「法相如幻、法性本空（無可執）」；此即所謂「法身說法」。 由「法身說法」而觀，則整體自行之救渡，不遺漏任一有情；而隨緣應機之點化，亦無有間歇與始終。故知大圓滿之作用超乎思議而無有止盡與界限。
Functioning of Great Perfection Yutang Lin View, practice, deed, realization, all four stages are absent Comments: Ordinarily, "stages of the path" teachings, in view of a practitioner, distinguish stages of view, practice, deed, and realization; Great Perfection avoids all such differentiations. Expositions on Great Perfection emphasize that all things are originally pure and naturally present, and that all things, as they are, are originally in ultimate perfect state, without any need for any artificial adjustment or amendment; these could easily lead people to think that Great Perfection amounts to abiding in latent tranquility without functioning In reality, Great Perfection denotes the state of Dharmakaya. Within this all are causally mutually dependent and co-existent; some are apparent while others are inconspicuous, and there is neither coming into being nor going out of existence. Therefore, any operation is also a random functioning of Great Perfection. Since all phenomena are equally and similarly vivid, changing, and ungraspable, therefore, any sentient being could comprehend from within that things appear like illusions and that nature of things is blank (ungraspable). This is what is called as, "Preaching by Dharmakaya." In the perspective of Preaching by Dharmakaya, the salvation voluntarily born of the totality of all things in limitless oneness does not leave any sentient being out, and the guiding and converting of individual beings according to each one's readiness, propensity and circumstances are also without beginning, intermission and ending. Hence we know that functioning of Great Perfection transcends conceptualization and has neither limitation nor boundaries.
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