本尊觀之真髓 林鈺堂 佛法教示「萬法本空」，亦即一切事物共通的地方就是沒有永恆不變的特性，而是隨因緣在遷變著的。因此，「無常」、「無執」、「因緣」是佛法根本的原理。 密法中有「本尊觀」的修習。對不明佛理者而言，「自觀本尊」，亦即行者自觀為某一尊佛或菩薩，似乎是「自我催眠」，或者是教人幻想、妄想以及狂妄自大。而本尊觀中的救渡事業觀想又像是妄想以意念改變現實的世界。 其實本尊觀中一定從修「發菩提心」及「觀空」開始，因此並無絲毫的「實執」或「自我」的因素，也不可能有「以意念改變世界」的幻想。 「本尊觀」的修習，其實是要行者學習完全忘却一向執著為根本的「自我」、「個人」，而改以佛、菩薩的視野與胸懷來生活。而本尊觀中的救渡事業之觀想，也是要行者學習「法界整體因緣」的眼光，使弘法渡生的事業，在推展的過程中，免於世間種種的對立手段與紛爭。 希望此篇的論述能開解一些不明奧義的誤會與批評，並且提醒佛法的修行者，要反省自己處世的胸襟、視野、態度與行徑，是否效法佛、菩薩之普渡眾生，而不是墮於世間的對立與紛擾。
二○一八年四月廿四日
Essence of Yidam Visualization Yutang Lin
Dharma expounds that ″all things are of Blank Essence″, namely, that what is common to all things is that it does not have a particular quality that is everlastingly unchangeable, but instead, it is evolving along with all causal conditions. Hence, ″impermanence″, ″no grasping″, and ″causally conditional″ are fundamental principles in Dharma teachings. In tantric Dharma there are practices of ″Yidam visualization″. To those who does not comprehend the Dharma principles, ″visualization of oneself as an Yidam″, namely, for a practitioner to visualize himself as a Buddha or Bodhisattva, it seems to be a kind of ″self-hypnotization″, or teaching people to indulge in imagination, delusion and arrogant self-deceit, while the salvation activities visualized during Yidam visualization practices seem to be delusion in attempting to change reality in the world via personal willing. Actually, all Yidam visualization practices begin with ″developing Bodhicitta″ and ″visualization on Blank Essence″, and hence there is no element of ″grasping as real″ or ″self″ in them, and it is, therefore, impossible to involve imagination of ″changing reality in the world via personal willing″. Indeed, the practice of ″Yidam visualization″ aims at helping a practitioner to renounce completely the ″self″ and ″person″ that he is used to grasping as his root, and, instead, to adopt anew the vision and mind of Buddhas and Bodhisattvas in conducting his daily life. The salvation activities visualization during the Yidam visualization practices also aims at helping a practitioner to learn to adopt the vision of ″universal causation in the Dharmadhatu as a whole″ so that, during the processes of propagation of Dharma to benefit all beings, there will be no presence of all sorts of worldly dualistic handlings and hassles. May the exposition above resolve some misunderstanding and criticisms born of failure to comprehend the essential and profound significance of such Dharma practices, and furthermore, may this work remind Dharma practitioners to reflect on their own views, intentions, attitudes, and activities in daily life to see if they are following the examples set by Buddhas and Bodhisattvas in universal salvation of all beings, lest they will fall into worldly antagonism and hassles.
Written in Chinese and translated into English on April 24, 2018
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