實相照片是從自性涅槃所顯現的實相境界。

These photographs capturing “True-Form Realities” are manifested from the inner Nirvana of our self-nature.

人人心中本來具有「自性涅槃」，含藏萬有，具足一切法。「自性涅槃」顯明，不可思議之境界就從涅槃界解脫出來，圓成所謂的「實相涅槃」。

Every human being possesses an inner Nirvana within us that encompasses all things, all realities, and all phenomena. When we manifest our inner Nirvana, incredible images and phenomena are released and liberated, fulfilling and achieving what we call “the True-Form Realities of Nirvana.”

「實相涅槃」是佛教所追求的理想目標，佛教之不同於外道，在於「實相涅槃」的區別。

Accessing the reality of Nirvana is the ultimate goal of the Buddhist religion. In fact, the reality of Nirvana is Buddhism’s point of differentiation from other religions.

所展示的實相照片，皆屬於「自性涅槃」之解脫境界，解脫內容即是諸法實相。實相無相，無所不相。解脫境界透過「實相」而表露圓融無礙、自由自在。猶如《維摩詰經》云：住解脫者；以須彌之高廣內芥子中無所增減。須彌山王本相如故…。唯應度者乃見須彌入芥子中…。

These pictures of “True-Form Realities” that are on display are images of the phenomena liberated from the realm of inner Nirvana, which contains all Dharma (Divine True Forms). These True-Forms have no form, and yet they are all Forms. Through the manifestation of True-Forms, the liberated can unlock and express the highest state of consciousness, which is characterized by total freedom, without restraints, fetters, or obstructions. It is exactly as stated in the Vimalakirti-Nirdesa sutra: “For the liberated can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru…Only the enlightened will see and understand the putting of the king of mountains, Sumeru, into the mustard seed.” [1]

從實相照片中，發現「自性涅槃」所流露的「實相」其內容無大小、無遠近、無內外…相融互入、自由自在。充分顯示人類本心無量、無邊、無限制的特性。因此；反觀本心，回歸自性。尋回迷失的自性本性，回復本來面目。實相涅槃即在眼前，一目了然。

From these pictures of “True-Form Realities,” we will discover the contents of our inner Nirvana, the “True-Forms” which flow out and manifest naturally from therein. The contents of these “True Forms” have no “big” and “small,” no “near” or “far,” and no “within” or “without” – in fact, all polarities disappear. They merge and interconnect with each other easily and freely. It fully demonstrates the immeasurable, boundless, and limitless qualities inherent in humanity’s Root Consciousness. Therefore, we should return to our Root Consciousness, return to our True Essence. We should re-discover and find our lost Original Nature and Essential Self, so that we can wear our original faces. And then the realities of Nirvana will be right before us, opening with clarity and understanding at first sight.

實相照片之相；見相非相，見相即見性，性相一如。「性」空「相」有。「空」「有」相融，「有」即色，色即空，空即色。色不異空，空不異色，色空不二；證入中道實相。

The “True-Forms” depicted in these pictures illustrate the doctrine of emptiness and non-attachment. We “see” Forms and yet we do not see Forms; seeing Forms is like seeing our Essences. Form and Essence are the same. Form is emptiness and the very emptiness is form; emptiness does not differ from form, and form does not differ from emptiness. Form and emptiness are one and exactly the same. In other words, sensation, recognition, volition, and consciousness are also non-existent. After experiencing the Void that is nothing and everything, we become witness to ourselves walking the One Path of True-Form Realities.

傳統修行者，精通佛法，歷盡苦修，難行中道。不行中道，不能入實相；不入實相，豈能證涅槃成就法身？

The traditional Buddhist acolyte throws himself into mastering the Buddhist scriptures and into harsh, ascetic self-cultivation. This road will rarely place him on the True Path, the One Way. If he cannot walk the One Way, then he cannot enter the world of True Forms, the world of Dharma. If he cannot enter Dharma, then how can he experience Nirvana and manifest his Divine Self?

《金剛經》云：所謂佛法即非佛法，是名佛法。佛法只是方便。應不執著於佛法始能進入中道實相。

The Diamond Sutra states: “…by this I mean the Buddha and the Dharma are not the Buddha and the Dharma.” [2] The terms “Buddha” and “Dharma” are conveniences only. One should not be attached to only entering the Great Way of Absolute Reality via the Buddhist religion.

所以《金剛經》云：應無所住而生其心；應無所執著而生「實相」。

Therefore, Diamond Sutra states, in Section 10: “In order to give rise to the purified mind, one should not abide in anything, whether forms, sounds, smells, tastes, tangible objects, or dharmas. He should produce a mind which does not rely on anything.” [3]

人類偶而有宗教神秘經驗，或所謂的神異現象，其異象是人內在「法性」起作用，深淺各異。經驗各種異象，各自其解，百思莫解，修行者若遇此自性現象，我執於金剛經云：「凡所有相皆是虛妄。」而忽視「若見諸相非相則見如來。」自我斷滅、喪失體悟「實相」之良機。因此；不破我執、分別，實難進行中道，豈能入實相而證涅槃？

Humanity has occasionally witnessed or experienced mystical phenomena through the practice of religion. Sometimes we call these phenomena “visions of God,” when these phenomena actually have their origins in our own inner divine nature. Since we all born with varying degrees of insight – indeed, some of us are shallow while others are deep – our experiences of these phenomena, and hence our explanations for them, can be dramatically different. But despite hundreds of explanations, the root cause is still unclear. The Buddhist acolyte or follower encounters these phenomena of the Divine Self-Nature, but he remembers only Section 1 of the Diamond Sutra, which states that “all appearances are empty and false.” [4] But he neglects and/or disregards the passages immediately following, which express that, “If one sees all appearances as no appearances, then one sees the [Buddha].” [5] Those who hold rigidly to their own ideas and sense of self therefore lose the best timing to experience or manifest Absolute Reality. Therefore, if one cannot break one’s obsessions, attachments, or sense of differentiation from others, how can one walk the “Great Way of Absolute Reality” and witness Nirvana?

修行者如何進入實相？從觀照中引發「法性」啟動變化。「法性」隱藏在意識思想中，一旦隨意識啟動，則立即產生變化。因此；可採取觀無量壽經之內容：觀自身實相；如於鏡中，自見面相。自見其身相是「法性」經由意識的變化現象。《維摩詰經》云：世尊問維摩詰：汝欲見如來；為以何等觀如來乎？維摩詰言：如自觀身實相。觀佛亦然。

How can a follower of the Buddhist path enter Absolute Reality? Through the contemplation and activation of his or her own inner Divine nature. Our Divine or Dharma nature is hidden within our consciousness. Once we activate it through conscious thought, it produces changes and transmissions immediately. This resonates with the passage from the Infinite Life sutra: Looking at one’s True Essential Self is “ as though seeing one’s own image in a bright mirror.” [6] This phenomenon of meeting our True Self was created by the linking of our own Divine nature to our conscious thoughts. It is as the Vimalakirti-Nirdesa sutra states: “The Buddha asked Vimalakirti: ‘Noble One, when you would see the Tathagata [Buddha], how do you view him?’ Vimalakirti replied: ‘It is like viewing the essence of one’s own self. Viewing the Tathagata is the same.” [7]

「自觀身實相」就是自見其身（分身）。《觀無量壽經》也教導後世人自觀身相，若觀照自己；如執明鏡，自見面相，自見其身。作是觀者，名為正觀。

To view the “essence of one’s own self,” or one’s “True-Form,” is to meet one’s own identical Divine Light Avatar, or “Fen Shen” (literally, a “splitting of the body”). The Infinite Life Sutra also teaches those who follow to observe our “True-Form” Selves. In the process of observing ourselves, we should meet with a Self that is just like our own reflection, as if we were standing before a mirror, seeing our own face and our own divine body. [8] We should follow this method of contemplation, for it is called “upright contemplation.”

「法性」是圓成實相之能量，也是無始以來之動力。依持「法性」勢必將「實相」攝移轉入照片中。拍攝出「實相」照片，必須先目睹諸法實相，再由「法性」經由意識思想轉移進入照片中。

The power of our Divine or Dharma nature also originates from “no-thingness.” When our Divine nature is activated, and we are the subject of a photograph, we will certainly transmit images of “True-Forms” into the resulting pictures. In order to have the “True-Forms” manifest in the pictures, the subject must first be manifesting True-Forms before the picture is snapped, using conscious thought to transmit them into the final photograph.

實相照片中的「分身」，是由「實相涅槃」解脫分化而出。行實相，證涅槃，就自然成立「法身」。「法身」如如不動，安住於自性涅槃中，依類現行分化出無量的「分身」和「化身」。遍佈一切時、一切地。遍法界、佈虛空。三世十方皆可通達。

The “Fen Shen” that is evident in these “True-Form Reality Pictures” was manifested in the liberated reality of Nirvana. After walking in Absolute Reality and witnessing Nirvana, one naturally develops one’s “Divine” or “Dharma” Body. This Divine body never moves or changes, residing securely in one’s inner Nirvana nature. This Divine Body can, at a whim or a moment’s notice, manifest infinite numbers of “split bodies” or “Fen Shen.” These “Fen Shen” can transcend all of time and space, all the Dharma realms and emptiness, and all three tenses of past, present, and future, plus the ten dimensions and directions.

「分身」以「空」為本。《中論》云：以有空義，一切法得成。《維摩詰經》亦云：「從無住本立一切法」。由於「空」之體性，「分身」亦穿梭萬法中。天地我立，萬化我出，從實相照片中可發現「分身」實現「天地並生，與萬物合一」，天、地、人、物渾然一體，圓融無礙，相攝互入，以大入小，以小入大，相融互入，空有互融，臻於心物合一，「不二」之涅槃境界。

Emptiness must be the foundation. The Madhyamaka-Shastra states: “From emptiness, all Dharma is derived.” [9] This resonates with the Vimalakirti-Nirdesa sutra, which makes a similar statement that “…all things stand on the root which is root-less.” [10] It is because of the capacity of Emptiness to form all things that our “Fen Shen” can travel and penetrate freely through all the divine realms. Heaven and earth are created by the Mind, and all of the myriad phenomena therein are manifested by the Consciousness. In these pictures of True-Form Reality, we discover the Reality of “Fen Shen,” which having given birth to Heaven and Earth, is united in One-ness with all things. “Fen Shen” has merged with Heaven, Earth, Man, and all animals and objects into a great entity, fulfilled and complete without boundaries or limitations. From the massive into the tiny, from the tiny into the massive, “Fen Shen” is continually intermixing, interchanging, and interconnecting with all things, demonstrating the Nirvana state of “Non-Duality.”

沿此「分身」在「實相」照片中的示現，體悟了人類生命的永恆性。「實相涅槃」透過「分身」而展現出人類生命的意義和價值。人類必須自我肯定生命的意義和價值，才能顯現內在「自性涅槃」的絕對存在性。自我證明；人人有自性，人人有涅槃，人人可解脫。人人可成立法身。依此「法身」（自性），人人可「分身」。

Not only can we see the reality of “Fen Shen” manifested through these pictures, but we can also experience the eternal nature of humankind. Using “Fen Shen” as its vehicle, the reality of Nirvana shows us the profound meaning and value of human life. All human beings must affirm the meaning and value of life for themselves in order for the ultimate reality of their inner Nirvana to manifest. Each person must be a self-witness to these truths: That each and every human being has a Self-Nature, an inner Nirvana, and the capacity for liberation. Each and every human being can create his or her Divine Self. And then according to the nature of his or her own “Divine Self,” each and every human being can liberate his or her own “Fen Shen.”

「分身」的意義和目的在於解脫生死輪廻。證「涅槃」成「法身」, 立「分身」是佛教最高理想目的。如《觀無量壽經》云：自見面相，自見其身，必定當生極樂世界。《聖經》亦云：血肉之軀不能承受上帝的國。惟有屬靈的身體（分身）才能進入上帝的國度。

The fundamental meaning and purpose of manifesting “Fen Shen” is to liberate ourselves from the endless cycle of death and rebirth. In fact, witnessing “Nirvana” to achieve our “Divine Self” in order to create our “Fen Shen” is the highest ideal and purpose of the Buddhist religion. Like the Infinite Life Sutra says: “They will see that Pure Land as though seeing their own images in a bright mirror.” [11] The Bible also declares that “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.” [12] It is only with an “imperishable” soul entity (our “Fen Shen”) that we can enter and inherit the kingdom of God.

佛國淨土就在人心中。能見實相，即可隨意變現，應念而至。當下即是佛國淨土。《無量壽經》云：彼佛國淨土，本無人天之別。故；涅槃即世間，世間即涅槃。耶穌說得好：不在這邊，不在那邊，就在中間（心中）。《維摩詰經》云：「隨其心淨，則佛土淨」。佛國淨土隨著實相而存在。佛國淨土就在心中，就在當下！就在人間。「人間淨土」的理想境界，等待著人類的宗教去實現、去完成目的。

The Buddha’s Pure Lands lie within our consciousness. If we earn the ability to perceive the reality of True-Forms, then we can manifest all things immediately and easily, all according to our whims. We can, in a single instant, transport ourselves into the Buddha’s Pure Lands. The Infinite Life sutra states: “Originally, there was no difference between Heaven and Earth.” [13] Therefore, Nirvana is inside our world, and our world is inside Nirvana. Jesus said it best: “Neither shall they say, ‘Lo here!’ Or, ‘Lo, there!’ For behold, the kingdom of God is within you.” [14] The Vimalakirti-Nirdesa sutra also states: “The purity of his [Buddha lands] reflects the purity of his own mind.” [15] The Pure Lands exist according to the level of absolute reality attained by one’s consciousness. Therefore, the Buddha’s Pure Lands exist right within one’s mind, right in the present moment, and right inside our human existence. The ideal of “Paradise-on-Earth” is just waiting to be attained, achieved through our religious faiths, as part of the realization of our life’s purpose.

如何實現人間淨土？如何將理想佛國淨土轉化成現實人間淨土（精神宇宙）。《觀無量壽經》第十二觀云：當起自心生於極樂世界。引經據典，只是方便說，論來說去，終歸自心實相。回歸本心，觀照自性，自見面相，自見其身。隨意變現，應念而至。此涅槃世界所畢露的諸法實相，就是實現人間淨土呵！

How, then, can we achieve Paradise-on-Earth? How can we bring the ideal of the Buddha’s Pure Lands into the reality of human existence (the Spiritual Universe)? The Infinite Life sutra tells us, “When you have seen these things, visualize yourself as being born in the Western realm of Ultimate Bliss.” [16] Quoting from the Buddhist sutras is a matter of convenience only. But no matter what words we use to illustrate our point, everything points to returning to the absolute reality of our true self-nature. Everything points to going back to our Original Consciousness, reflecting upon our true Essence, meeting our True Self, and perceiving our original Entity. When we can do this, then we can manifest any and all of our desires at will, with only the effort of a thought. The True-Forms, or Dharma, which are revealed in glimpses into the realm of Nirvana are actually the realization of Paradise-on-earth!

參考文獻References

[1] Vimalakirti Nirdesa Sutra, trans. Kumarajiva, Robert A. F. Thurman, Chapter 6: The Inconceivable Liberation. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T14/0475_002.htm. and http://www.buddhistinformation.com/vimalakirti_nirdesa_sutra.htm)
[2] Vajra Prajna Paramita Sutra (Diamond Sutra), trans. Kumarajiva, Section 8: Relying on Dharma They Come Forth. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T08/0235_001.htm and http://www.sinc.sunysb.edu/Clubs/buddhism/sutras/diamond1.html)
[3] Ibid, Section 10: The Adornment of Pure Lands.
[4] Ibid, Section 1: The Reasons for the Dharma Assembly.
[5] Ibid.
[6] The Sutra of Visualization of the Buddha of Infinite Life, trans. Kalaysas, Charles Patton, Section 12. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T12/0365_001.htm and http://www.cloudwater.org/visualization.html)
[7] Vimalakirti Nirdesa Sutra, trans. Kumarajiva, Robert A. F. Thurman, Chapter 12: Vision of the Universe Abhirati and the Tathagata Aksobhya. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T14/0475_003.htm and
http://www.buddhistinformation.com/vimalakirti_nirdesa_sutra.htm)
[8] The Sutra of Visualization of the Buddha of Infinite Life, trans. Kalaysas, Section 12. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T12/0365_001.htm)
[9] Nagarjuna, Sankr. Madhyamaka-Shastra, Volume 4, Chapter 23. trans. Ching-Mu. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T30/1564_004.htm)
[10] Vimalakirti Nirdesa Sutra, trans. Kumarajiva, Chapter 7: Observing Living Beings. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T14/0475_002.htm. and http://www.buddhistinformation.com/vimalakirti_nirdesa_sutra.htm)
[11] The Sutra of Visualization of the Buddha of Infinite Life, trans. Kalayasas. 14 Dec. 2007. (http://www.cbeta.org/result/normal/T12/0365_001.htm)
[12] 1 Corinthians 15:50 (New International Version).
[13] The Sutra of Visualization of the Buddha of Infinite Life, trans. Kalayasas.
[14] Luke 17:21.
[15] Vimalakirti Nirdesa Sutra, trans. Kumarajiva, Chapter 1: The Purification of the Buddha-Field. 14 Dec. 2007 (http://www.cbeta.org/result/normal/T14/0475_001.htm)
[16] The Sutra of Visualization of the Buddha of Infinite Life. trans. Kalaysas. 14 Dec. 2007 (http://www.cbeta.org/result/normal/T12/0365_001.htm)