佛教歷史上的智者賢師群星薈萃，恆河沙數，也不乏出自皇家貴胄之人，如「無支金剛」（Anaṅgavajra) 。
據記載他是帕拉王朝首王哥帕拉（Gopāla ？ -775）之子，被寶藏笈多（Ratnākaragupta）錄為印度八十四大成就者之一。著有《般若方便決定成就法》（ Prajñopāya-viniścaya-siddhi）。 滄海變遷，我們現在已經無法從支離破碎的史料中知曉他的豐功偉績，但是在清宮供奉的六品體系造像中，卻有冠以其名的「無支金剛菩薩」塑像，究竟是功名使然還是巧合？這個疑問只能待有緣人慢慢去解讀....... https://t.cn/R7ur08W
據記載他是帕拉王朝首王哥帕拉（Gopāla ？ -775）之子，被寶藏笈多（Ratnākaragupta）錄為印度八十四大成就者之一。著有《般若方便決定成就法》（ Prajñopāya-viniścaya-siddhi）。 滄海變遷，我們現在已經無法從支離破碎的史料中知曉他的豐功偉績，但是在清宮供奉的六品體系造像中，卻有冠以其名的「無支金剛菩薩」塑像，究竟是功名使然還是巧合？這個疑問只能待有緣人慢慢去解讀....... https://t.cn/R7ur08W
最早期的般若系统经典（般若经不是一部经，而是一系列有相关主题、数百年期间 编纂传出、数量和部头都逐渐扩张的文学。根据放射性碳的推知，最早版本编纂于公元75年左右，也就是佛入灭的五、六百年后才流传出的），《八千颂般若》（AstasāhasrikāPrajñāpāramitā），提到的「菩萨道」，纯指的是以「勇猛、奋进的修行态度」，来更快速成就个人解脱。再次地，这里没有「纯利他主义」和「大小乘」的内容，更没有像 中期大乘那样 把「急证解脱」当作是坏事。到《一万八千颂》和《十万颂般若》的时代，「菩萨道」的内容才变更，出现「利他度众」的观念。相同的演化、变更也发生于「菩提心」的教义。「菩提心」，原本有着 莫衷一是的内容，演变到凌驾版本的「大一统」。「菩提心」，从单纯的「对解脱的欣仰」，演变为「发誓对众生无条件地救渡」；原本是单纯的「出世的自我期许」，演变为迎合世俗心理最大公约数的「入世情结」、「以方便为根本」。今天最普遍流传的「菩提心」的教义，如同许多其它最受欢迎的「法门」，就是历史洪流的随机幸存物，也往往是 最符合俗情、最能鼓动人心的潮流产品。
大多數的人第一次聽到一切都只是「權宜性」存在之說，不免為此感到沮喪，但這種沮喪是來自對人與自然的一個錯誤觀點。我們之所以沮喪，那是因為我們對事物的想法深植於自我中心的觀念。但是，當我們對空性的真理有了確切的了解，就不會再感到痛苦。
When we first hear that everything is a tentative existence, most of us are disappointed; but this disappointment comes from a wrong view of man and nature. It is because our way of observing things is deeply rooted in our self-centered ideas that we are disappointed when we find everything has only a tentative existence. But when we actually realize this truth, we will have no suffering.
《心經》說：「觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。」
This sutra says, "Avalokiteśvara Bodhisattva, when practising deeply in Prajñā Pāramitā, looked down and beheld that five Skandhas were all empty, and is saved from all suffering and distress."
換句話說，菩薩不是在體會了五蘊皆空之後才克服苦的。體會這個事實的本身，就是從苦中解脫。所以，體會這個真理就是解脫本身。雖然我用「體會」一詞，但這個真理的體會總是伸手可及。我們不是經過坐禪才體會這個真理，即使在坐禪之前，體會就已經存在了。
It was not after he realized this truth that he overcame suffering --to realize this fact is itself to be relieved from suffering. So realization of the truth is salvation itself. We say, "to realize," but the realization of the truth is always near at hand. It is not after we practice meditation that we realize the truth; even before we practice meditation, realization is there.
我們也不是了解這真理以後才達到開悟。了解這真理不外乎就是活着——活在當下，活在此時此地。所以，這不是一件與理解或修行有關的事，它是一個終極的事實。
It is not after we understand the truth that we attain enlightenment. To realize the truth is to live--to exist here and now. So it is not a matter of understanding or of practice. It is an ultimate fact.
When we first hear that everything is a tentative existence, most of us are disappointed; but this disappointment comes from a wrong view of man and nature. It is because our way of observing things is deeply rooted in our self-centered ideas that we are disappointed when we find everything has only a tentative existence. But when we actually realize this truth, we will have no suffering.
《心經》說：「觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。」
This sutra says, "Avalokiteśvara Bodhisattva, when practising deeply in Prajñā Pāramitā, looked down and beheld that five Skandhas were all empty, and is saved from all suffering and distress."
換句話說，菩薩不是在體會了五蘊皆空之後才克服苦的。體會這個事實的本身，就是從苦中解脫。所以，體會這個真理就是解脫本身。雖然我用「體會」一詞，但這個真理的體會總是伸手可及。我們不是經過坐禪才體會這個真理，即使在坐禪之前，體會就已經存在了。
It was not after he realized this truth that he overcame suffering --to realize this fact is itself to be relieved from suffering. So realization of the truth is salvation itself. We say, "to realize," but the realization of the truth is always near at hand. It is not after we practice meditation that we realize the truth; even before we practice meditation, realization is there.
我們也不是了解這真理以後才達到開悟。了解這真理不外乎就是活着——活在當下，活在此時此地。所以，這不是一件與理解或修行有關的事，它是一個終極的事實。
It is not after we understand the truth that we attain enlightenment. To realize the truth is to live--to exist here and now. So it is not a matter of understanding or of practice. It is an ultimate fact.
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