作夢者班/做夢者班 II

本論壇自 2009 起分享南開諾布仁波切之教法,目前歸屬於象雄文化。Email: dreamworkforum@gmail.com

《The Crystal and the Way of Light》(水晶與光道)

《水晶與光道》、《大圓滿》、《夢瑜伽》及大圓滿相關書籍閱讀札記

文章SW » 2012-03-09, 01:02

2009/01/03 Sat., sunny, indoor 18.8°C 《水晶與光道》英文版:儀軌修持實效

摘段南開諾布仁波切講的儀軌的實效,以及法教的護法。南開諾布仁波切說,經常有人跟他說對儀軌的修持沒有興趣,只關心禪修(meditation),他也承認儀軌修持(ritual practice)對大圓滿禪定(contemplaiton in Dzogchen)來說是次要事項,然而,他說「through concentration, mantra and mudra, a practitioner can have contact with energy in a very real and concrete way.」(p. 94)接著他講了一個他自己的真實故事。

當年他跟一群人逃離被中共侵毀的西藏遠行至印度時,一路上與盜匪的小衝突不斷。被逮到的土匪供出一場計畫性的武力攻擊,該地點將無處可藏,因此南開諾布仁波切召喚該法教護法的協助,每當隊伍有時間休息用餐時,他都到小帳棚進行數小時的儀式來召喚他們。危險逐日升高,也開始發生一些奇妙的事,他看見從敲擊大鼓的空氣中看到火花。一開始他以為自己眼睛有毛病,隨後他兄弟姊妹、父母及所有隊員都看到火花。他們以為土匪當晚要採取行動,但什麼事都沒有。儀軌持續進行一週,直到某日不再出現火花,他們確信即為攻擊日。他們築了防禦工事戒備警覺,終於整隊的土匪來攻,但令人驚訝的是他們居然可以驅逐武裝的土匪而沒有任何人員傷亡。隨後他們一路平安地穿越西藏。

南開諾布仁波切說:「So you see, even secondary practices can bring very definite advantages!」(p. 95)這種空氣中飄散的火花我見過:

2007/09/07 Journal.
今淩晨臺灣五到六級地震。凌晨一點就睡了,接近兩點時被地震搖醒,擔心兒子受驚到他房間護駕。兒子睡得正酣,動都不動,我手撫其心,強烈搖晃還在繼續,我愣愣望著百頁簾,突然間空氣中像燃起的火花,野火燎原越燒越旺,差不多跟滿滿的仙女棒一樣 ——不是一根是全室。當然我知道這是明點前奏視覺效應,一邊想要盯著哪一個激烈運動中的火星看,一邊想是否是因為地震之故空中充滿動盪能量所致,這樣的能量真的能被看見!我十分平靜,什麼特殊感覺都沒有,除了視覺。影像持續有三分鐘之久,整個結束後才回到房間。


九月底一次半夜兩點地震,我看到空氣中充滿像燃起的紅色火絲——那是一種真實的能量, 資深佛友評論說:「按某些不一定了義的說法,災難性的地震是眾生殺業和嗔心所感 ,嗔心往往對應火紅的光。」若按賽斯說法,「你的信念創造你的實相」指的是個人因果業力,「個人與群體事件」則反映群體共業,就跟賽斯說山坡上某種種類的一朵花綻放不是出於偶然,你這世出生於某個家庭、某個城市、國家也無不受業力牽引。
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-09, 01:10

2009/01/04 Sun., cloudy/raining, indoor 18.8°C 《水晶與光道》英文版:clarity is a manifestation of pure vision

睡前看到一些重要的段落,非常重點,《夢瑜珈》都沒講到這個,或者只是模糊帶過。我的繁體中文(舊版)《夢瑜伽》借給 S 了,簡體中文《夢瑜珈》看得不熟翻比較慢。文中也提到「經由清明度所顯現的夢境」(簡體《夢瑜珈》,p. 180),完全不起眼的句子,換成英文來講就是:「clarity is a manifestation of pure vision」(The Crystal and the Way of Light, p. 105)。

大圓滿裡有且卻與妥噶,修習妥噶必須在且卻達到完美之後才能開始,因此南開諾布仁波切一直沒有從事妥噶的練習(他認為自己還沒資格),即便他的上師強秋多傑已經教過他了。當時南開諾布仁波切在義大利任教,在清明夢中回到東藏他上師的住處,上師問他開始練習妥噶了沒,他說還沒,但他覺得待在這裡(中共佔領區)不安全所以有點急著想走,上師卻要他直接去找吉美林巴求教關於修練妥噶的疑點。南開諾布仁波切心裡知道吉美林巴是十八世紀大圓滿的大師,不是早死了,師父還要自己去找他?師父說馬上到山上一處洞穴去,吉美林巴就在那裡。由於南開諾布仁波切對那一帶十分熟稔根本沒有洞穴,但為了怕上師罵,還是恭敬不如從命即刻開始攀岩。他發現岩石上刻著像大圓滿密續的經文(p. 103「it was a whole tantra of Dzogchen」,《夢瑜珈》p. 123 裡則寫「咒語」),爬過經文是不恰當的事,因此還邊唸百字明咒悔過。上到岩頂果然見一洞穴,裡頭十分寬敞,中央石頭上就坐著一個小男孩,長髮披肩,腿往前伸直也沒盤腿,他打量四周也沒別人,只好對小男孩恭敬地說是上師要自己過來的。小男孩瞪大眼睛看著他,隨後從髮中抽出一個雪茄大小的捲軸,接著唸了起來,南開諾布仁波切一聽,真的是密續內容沒錯,夢到這裡醒來。接著書中他寫說:

Signs of this kind often manifest from one's own clarity when one's master is not present to give instructions or advice in person, but it is important not to confuse fantasy with real clarity. Fantasy is impure vision and arises for Karmic traces in the conditioned system of consciousness of the individual, whereas clarity is a manifestation of pure vision. (The Crystal and the Way of Light, p. 105)

南開諾布仁波切還又講了他上師蔣秋多傑的事蹟。蔣秋多傑是大圓滿大師,但沒有受過教育,雖然如此他也能以大圓滿禪定的方式助人。蔣秋多傑當時就在自己房前院子「開業」,每天都有絡繹不絕的人來看病問事,南開諾布仁波切便待在窗戶後面,每當蔣秋多傑「問診」後,會當場口述(dictate),有時是散文、有時是詩,蔣秋多傑即時口誦出來完全沒有任何停頓。過後,南開諾布仁波切才驚覺這種奇超常異的事情。他寫說:

He had never actually studied medicine, but his medical knowledge had manifested spontaneously form the great clarity that had arisen from his state of contemplation, and such was his skill as a healer that people came from far and wide to be treated by him. I learned about this clarity at first hand through participating in a process that was another extraordinary manifestation of it. (The Crystal and the Way of Light, p. 107)

什麼是「大圓滿禪定」(contemplation in Dzogchen)?「大圓滿的最初修持法,藉此使行者可以繼續保持自我解脫的境界。此禪定的境界超越所有一般二元論的心識概念,而使行者得以具有完全運用智慧與理性的心。」(第三章註釋,簡體《夢瑜珈》p. 163)一開始我蠻搞不清楚 meditation 與 contemplation 這兩個字的,事實上禪修打坐僅是 meditation,達到不二禪定才能稱為 contemplation。大圓滿教法分心部(Semde)、界部(Londe)與口訣部(Mannagde):

The Semde 心部 practices of Xinas 禪那(止), involving fixation of being one into a state of calm, and Lhagton 拉通(觀), enabling one to dissolve the mental activity of maintaining that state of calm so that one can work with the arising of thought, are practices of meditation(禪修包括止、觀兩種練習), rather than of contemplation(並非禪定). They are nevertheless considered to be principle practices, as they serve to bring one into contemplation; but they are not of themselves the actual practice of Dzogchen, because practice becomes truly Dzogchen only when it reaches the level of non-dual contemplation(不二禪定).
Once the state of non-dual contemplation has been arrived at, by whatever means, form whichever of the Three Series, one will have the taste of it oneself, one one will no longer be in any doubt as to what it is. Then one must continue in it. (The Crystal and the Way of Light, p.100)


其實我想說說清明度顯示的夢,順帶提一下禪修與禪定之不同。從我所轉述的南開諾布仁波切的清明夢,可以見到許多細節,周遭環境及人物細節的描述,據稱有些他的清明夢可以寫上二十頁。反觀我們做夢者班成員的清明夢或出體夢,我老是覺得在當普通夢寫。之前麥可‧泰波於《全像宇宙投影》書中指稱普通夢與清明夢的差異,在於前者是發散波、後者為收斂波,亦即清明夢可以有非常真實寫實的體驗。如果《夢瑜珈》所提「清明性」〔clarity,也有譯「(澄)明性」,有「自顯現」的意味〕,來跟《做夢的藝術》唐望所強調的做夢注意力(dreaming attention)相較,都符合第一段所提重點「clarity is a manifestation of pure vision」。

南開諾布仁波切說他自己從小便能認知夢境,但夢裡他急著趕回義大利(仍留有日常習氣),這點不符合出體意識,只能說是清明夢,所以無法用「第二注意力」來指稱,而是前一級「做夢注意力」。當我們邁向精進夢修之路時,南開諾布仁波切說到:「下一個重要技巧就是將日間觀察力與夢境相結合。」(p. 114)

"The sorcerers' crossing consists of shifting the awareness of daily life, which the physical body possesses, to the double," he replied.
"Listen carefully. The awareness of daily life is what we want to shift form the body to the double. The awareness of daily life!"
「巫士的穿越是要把肉體所擁有的日常意識,轉移到替身上,」艾密力圖回答,
「仔細聽好。我們要轉移到替身上的是日常的意識。日常生活的意識!」
"But what does that mean, Emilito?"
"It means that we are after sobriety, measure, control. We are not interested in craziness and helter-skelter results."
「那表示我們所追求的是清明、協調、控制。我們對於瘋狂或慌亂不感興趣。」
"But what does it mean in my case?" I insisted.
"You indulged in your excesses and didn't shift your awareness of daily life to your double."
「你放縱於你的過度中,沒有把你的日常意識轉移到分身上。」
"What did I do?"
"You imbued your double with an unknown, uncontrollable awareness."
「你把一種未知,無法控制的意識給予你的分身。」
"To draw out the double gently and harmoniously and shift to it our awareness of daily life is something without parallel," he said. "To do that is something inconceivable."
「能夠溫和協調地拉出分身,並且把日常意識轉移到它身上,是無可比擬的成就,」他輕聲說,「能夠這麼做,才是不可思議的。」
(Taisha Abelar, The Sorcerers' Crossing, pp. 224-25)


「內在力量是指一種平衡感,幾乎是漠不關心的自在感覺,但是最重要的,是指一種追求觀察、了解的自然傾向,稱為清明(sobriety)。」(《內在的火焰》p. 205)清明夢的「清明」(lucid)、巫士所說的「清明」(sobriety)跟藏密所說的「清明」(clarity)我想是不同的概念,但後兩者比較涉及一份清楚的了解,也就是我們本覺中的「明分」(明白的「明」,但也有其光明的面向,是個弔詭的詞或雙關語)。因為到出體意識很多夢境相都會消解(dissolve),「自顯現」(self manifestation)比較少,是否屬於一種禪定,我尚未看到太多相關研究報告佐證,或者藏密比較不研究出體這一部分的 pure vision。南開諾布仁波切也有提到:

經驗夢境的主體是我們的心。只要心中有著所有一切皆為夢境的這種想法,那麼你就會開始消融這個「主體」。也就是說,心會開始自動地分解它自身。
或者,換句話說,當客體或觀境消融時,所有的行為會回歸主體,導致完完全全的分解。因此景象與夢境便再也蕩然無存了。吾人會發覺此主體是不真實的,且景象僅是一種「反射」而已。吾人因此開始覺知到主體與景象兩者間真正的本質。
了悟即是對清醒覺知,與夢境覺知已真正透徹的了解。……。當人們培育自我的夢境本然覺知時,同時可以利用夢境來加深我們的禪定覺知。例如,一位修持觀察現象存在本質的禪修者,他發現了現象本質的空性。這種空性的覺知,隨後可以把它應用在夢境中。(簡體《夢瑜珈:自性光明修持法》pp. 112-115)


南開諾布仁波切說:「雖然對夢境真實本質的覺知,可以加強禪定覺照能力,但是隨著這種轉化夢境映像能力的增強,可能會出現過度執著此種能力的危險性。」(p. 115)後面提到的危險性乃針對變夢法的能力而言,也就是早期 Joyce 常寫的夢中出現超能力,以我的經驗與想法,如果夢中知道境相為幻,它本來就商不了自己,何勞去轉化它,把它變成較無害的某物?「努力維持禪定的覺知,就會讓清明、知夢的經驗自發性的再出現。」第一句「夢境覺知可以加強禪定」,到底清明夢是不是一種禪定?似乎互為表裡,這裡又說「維持禪定會讓清明出現」,則是指在夢境中, 特別是指出體掉到普通夢,但依賴平常出體的串習能力,再度恢復意識清明的情形。

我剛想到清明性所顯現的夢境,不一定是清明夢,這端賴夢者分析其為業力軌跡型的夢還是「清明性」(本覺明性)顯現的夢。我想唐望戰士最終看見巨鷹放射的意思是看到藏密所稱的母光明,那的確不是一般人所能承受的,通常一般人在死亡中陰時會立即昏厥過去,而自性光明修持法,也就是要行者去除障蔽慢慢讓自性明光顯露——子光明,而母子光明會時就證得了大圓滿。這好像類似有部電影叫《太陽浩劫》的,沒經過鍛鍊或屏障直接目睹是必死無疑。

我也相信即便不是清明夢,一些由本覺明性所顯現的冗長而清晰的夢,雖然混雜一些業力軌跡也就是日常反映,多少還是有其特殊性的顯示。這點是無庸置疑的。說起來也許是我天生麗質特會作夢,其他人並不像我這樣,但若夢瑜伽是可以修練的,就理應可以讓每個人練習,而跟天生帶來的潛力不那麼絕對相關不是嗎?
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-09, 01:13

2009/01/04 Sun., cloudy/raining, indoor 18.8-19.4°C 《水晶與光道》英文版:護法只是能量

由於南開諾布仁波切是近代少數肯將教法公開的大圓滿上師,他將自己歸於苯教,不知道是不是為了避開寧瑪派立宗的諸多限制。這並非說他是一個偽上師,事實是這本《水晶與光道》英文版書背有達賴喇嘛的背書:「His Holiness the 14th Dalai Lama gave Namkhai Norbu a golden pen urging him to write as much as possible about Tibetan culture.」我看到 Amazon 書評也說南開諾布仁波切的著作是少數翻譯成英文最成功的,我也如此認為,雖然我並未涉獵其他仁波切的英譯著作,不過由中譯的書來看,南開諾布仁波切確實是相當不錯的好老師,直接講重點,即便不講修法也得講個修行架構梗概。所以接下來我們都要上南開諾布仁波切的課了。

There are three ways in which the Introduction can be presented: direct, symbolic and oral. And these three styles of presentation are fundamental characteristics of what are known as the Three Series of Dzogchen teachings: The Managde 口訣部 or Essential Series; the Londe 界部 or Series of Space; and the Semde or Series of the Nature of the Mind. The Three Series should not be seen as three grades, or divisions or a school. They are three modes of the presentation of Introduction, and three methods of practice, but they aim to bring the practitioner to contemplation, and they are all equally Dzogchen teachings. (The Crystal and the Way of Light, p. 24)

南開諾布仁波切的原文書,一開始試著看但因佛教詞彙不懂,不久就放棄了,在進修兩年佛法書後,現在看正好,我們的資料也算第一手資訊。昨天護法的部分還沒摘完:

There are eight principal classes of Guardians each with many subdivisions. Some are highly realized beings 開悟眾生, others not realized at all. Every place, every country, city, mountain, river, lake or forest has its particular dominant 統御 energy, or Guardian, as have every year, hour and even minute: these are not highly evolved energies. The various teachings all have energies which have special relationships with them: these are more realized Guardian. These energies are iconographically 圖解 portrayed 'personified' as they were perceived when they manifested to masters who had contact with them, and their awesome power is represented by their terrifyingly ferocious forms, their many arms and heads, and their ornaments of the charnel ground. Though the iconographic 圖解 forms have been shaped by the perceptions and culture of those who saw the original manifestation and bye the development of tradition, actual beings are represented. (The Crystal and the Way of Light, pp. 99-100)

南開諾布仁波切用能量來解釋我覺得相當中肯,因為所有形象都是心的投射,以肯恩所述精微光明次元,充其量其本質不過是能量而已,他說:「處於精微光明的階段,你會覺知到各種不同的本尊神秘境界——內明(?)、天籟、各種的三摩地或冥想境界、各種形象的神祇或本尊、冥合祈禱(?)、夢瑜伽以及中陰身的各種情境,等等。這就是精微光明的本尊神祕境界。」(《一味》pp. 381-382)所以 買本原文書還是有其必要,誰知道在翻什麼東西?

At the subtle stage you have access to a variety of forms of deity mysticism—interior illuminations, nada, shabd, various samadhis or meditative states, saguna Brahman (Deity with Form), prayer of the heart, dream yoga, most of the bardo realms, and so on. This is the subtle realm of deity mysticism. (One Taste: Daily Reflections on Integral Spirituality, p. 224)

不過看起來不了解「內明」跟「冥合祈禱」也無傷大雅,意思是說僅處於精微次元還未到達自性、不二階段,碰到神祕境界中的不明能量,以自己內心投射出的形象來詮釋與示現,自然脫離不了文化的集體潛意識,因此那些多頭多臂、畸形怖畏,還會穿虎皮裙、掛人骨項鍊耳環的本尊神祇,也不過是畫家筆下的產物。如果我沒有那種文化制約自然不會示現成那種形象,這也跟聚合點的個人詮釋有關。
SW
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文章SW » 2012-03-09, 01:16

2009/01/05 Mon., raining, indoor 19.6°C 《水晶與光道》英文:Prajna(智慧);「real knowledge of miracles」

今天談談學習大圓滿必須具備的五個能力:

1. Participation: 參與配合
This means that one must have a desire to hear and understand the teaching. But more than this, it means that one actively gives one's full cooperation to participating with the master.

2. Diligence: 勤奮不懈
This means that one must be consistent to one's participation, and not waver in one's commitment, changing one's mind for day to day, continually putting off doing something.

3. Present awareness: 當下覺知
This means that one must not become distracted. One must remain present in the moment, every moment.

4. Actual practice: 實際練習
One must actually enter into contemplation. This is to enter the Way of Wisdom.

5. Prajna: 洞悉智慧
Prajna, in Sanskrit, means literally 'super-knowledge'. Here the sense of it is that one must have sufficient capacity of intelligence to understand what one is taught, and sufficient intuitive capacity to see, and enter into, that which is pointed to beyond the words of teachings. This is to enter into wisdom itself.
(The Crystal and the Way of Light, pp. 106-107)


看起來似乎只有第五項我不確定,這個 Prajna 南開諾布說不只是智能上的知識,像他的上師蔣秋多傑並未受過一天智能教育,然而其智慧確實相當廣大,他的故事我們前篇摘過了,那樣的智慧就是屬於 Prajna。竹慶本樂仁波切說到四項密咒乘的功德特質與特徵:(1)遠離無明愚痴(充滿智慧);(2)具有各種扇巧方便法門;(3)擁有易於實行的法門;(4)行者要具上根利器(《狂野的覺醒》p. 192)。我不知道 Prajna 是否說的是「上根利器」的智慧特質,我們摘一段看看:

「上根利器」非必是說行者要有很高的世間智慧,能審查、分析、回答問題,在班上名列前茅等等;它其實是指跟這條修持道有一定業力聯繫的眾生,這些行者的業力心流(心性)已顯現出成熟的跡象。對一般人來說,情緒大量生起時,只會產生更強烈的痛苦,但對一位金剛乘行者而言,貪、瞋、痴等情緒並不會為他帶來更多痛苦和憂惱,反而會幫助他獲得證悟之果;能夠把毒藥轉化為解藥,把煩惱轉為甘露的行者,便是上根利器的行者。
一個金剛乘行者要培養的最重要根性之一,便是專一且堅定的信任,如此我們才可能擁有成為高根器的業力種子,這種信任能斷除一切因自我中心而生起的疑惑以及永無止盡的疑問。(《狂野的覺醒:大手印與大圓滿之旅》pp. 197-198)


看起來好像說的不是同一回事。因為這本書我還在看大手印的部分,大圓滿在最後面不多的篇幅,頂多說到最後三乘的第二階段「阿努瑜伽」(Anu yoga)——觀想本尊將之消融,體驗明光本然心的一種修持——「這個消融動作的面向所指的是修持的重要元素「智慧」(prajna)」(p. 315)。算了,看不懂。

Beginning on the path
Dzogchen is considered a very high teaching, containing as it does practice that lead so directly to such complete realization as the Body of Light. Indeed, no one, in any of the Buddhist schools, denies that Dzogchen is a high teaching, even the highest. But what they do say, is that it is too high — beyond the capacity of ordinary individuals, and they speak of it almost as if it were only to be practiced by realized beings. But, if a being is truly realized, the he or she has no need of a path at all. According to the texts of Dzogchen itself, there are just five capacities that someone must have to be able to practice Dzogchen, and if one examines oneself and finds that these five are not missing, then nothing is missing, then one can set about working to develop it. But in most people they will probably already be present. (The Crystal and the Way of Light, p. 106)


還好還可以「working to develop it」,不然就 one is missing 了。再回頭來講「賽巴巴的神蹟」,其實對一個已了悟空性及達到肯恩所謂不二階段的修行者來說,「能用咒語為所欲為:把掌中的石頭變成黃金,從虛空中抓來人們想要的東西」非夢事,密勒日巴的故事師父說過了,這是:講到大圓滿基道果的果時,行者所獲致的第五種特質:

The fifth capacity is called 'real knowledge of miracles'; and this is not just an intellectual understanding, but the actual concrete capacity to perform miracle. One has gone beyond all limits, and in that state such activity becomes natural rather than really miraculous at all. Miracles are usually thought of as actions someone might perform in relation to seemingly external objects, changing them in some way. But, as the division of reality into internal and external is an illusion, when that illusion is overcome it is possible to go beyond all usual limits with one's own being, as the great yogi Milarasba did, when he sheltered from a hailstorm by actually getting inside a yak's horn that was lyig on the ground. It is said that neither did the yak's horn get bigger, nor Milarasba smaller. Another insight into the reality beyond our usual limits can be gained from the Buddha's statement that there are as many Buddhas in an atom as there are atoms in the universe. We just can't get at the meaning of such a statement within our usual framework of mental concepts, so we call such things miraculous; but this is how reality is — only we're not used to seeing it as it is. When someone actually develops the capacity to enter into what is this is call 'the real knowledge of miracles'. (The Crystal and the Way of Light, p. 122-123)

至於佛陀說的是「一塵中有塵數剎,一一剎有難思佛」(〈普賢行願品〉)。
SW
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文章SW » 2012-03-09, 14:58

2009/01/08 Thur., raining, indoor 19.3°C 《水晶與光道》英文版:Great Attitude

《水晶與光道》(The Crystal and the Way of Light)進入基道果(大手印叫根道果)的道——the Path。南開諾布仁波切引了一段話開場:

All that arises is essentially no more real than reflection,
transparently pure and clear, beyond all definition or logical explanation.
Yet the seeds of past action, karma, continue to cause further arising.
Even so — know that all that exists is ultimately void of self-nature utterly non-dual!
These words of the Buddha are perfect explanation of Dzogchen (The Crystal and the Way of Light, p. 110)


有關道的三個面向,其中第三個就是 Conduct 或 Attitude,南開諾布仁波切說在大圓滿裡這是一個非常重要的面向,「because this is the way practice is brought into daily life so that there is no separation between practice and whatever activity one engages in」(p. 111)。這道理格魯派的詹杜固仁波切也說過,不是只有上座的兩個小時叫修行,其他下座的 22 小時都是。

It is necessary to govern one's attitude with awareness, and train oneself not to become distracted. We have already seen that present awareness is one of the five capacities necessary to practice Dzogchen; one must really be present and mindful in every moment.
The Dzogchen practitioner can use this present awareness in daily life so that what would otherwise be the 'poison' of dualistic experience itself becomes the path to remain in contemplation and to go beyond dualism. In the same way that flowing water freezes into solid ice, the free flow of primordial energy is solidified by the action of conditioned cause and effect 因果, the functioning of the individual's karma, into a seemingly concrete material world. The 'great perfection' of the practitioner's attitude makes possible the mastery of karmic causes, so that they self-liberate as they arise. (The Crystal and the Way of Light, p. 111)


藉著閱讀這本《水晶與光道》我才逐漸了解秋竹仁波切的教誨是在幫助我們打好紮實的根基,無論說的是行持還是態度(attitude),一開始對了,就會得到善果,這是我們用來應對因果業報的利器,因為修行者最怕的就是因果 。書上後面說形成果報除了主因還有助緣(次因),修行人用其當下覺知的力量,避開掉第二因的生起,就可以不讓業果成熟。

By means of continual awareness the practitioner can work with the secondary causes arising as the conditions he or she encounters in daily life, so that negative primary causes are prevented from coming to fruition, at the same time as positive primary causes are furthered, finally arriving at a state where it is possible to avoid being conditioned by any experience that arises, good or bad, and achieving complete liberation from conditioned existence altogether. (The Crystal and the Way of Light, p. 112)

弔詭的是中共解放軍、解放西藏也是叫做 liberation。什麼叫做 awareness 呢?南開諾布仁波切說儘管大圓滿的大成就者已經超越所有的界線與限制,也經常不按常理表現其行為,所以會有些大成就者看似離經叛道、幾近異常,「Great Perfection, the practice of non-dual contemplation manifesting as a spontaneous life lived enjoying the play of one's own energies」(p. 112)。

Awareness is the only rule in Dzogchen. Or, perhaps it would be better to say that awareness replaces all rules in Dzogchen, because a Dzogchen practitioner never either forces himself to do anything, nor submits to being conditioned by anything 'external'.
But we can live respecting the conditions which exist around us without getting bound up in them. This is what awareness means, and this is the principle of the attitude of a Dzogchen practitioner. (The Crystal and the Way of Light, p. 113)


秋竹仁波切也有講到所謂「外面」:

修行佛法的時候,遇到任何的障礙都是自然的反應,這個也沒有什麼特別、沒有什麼特別找你麻煩,不是在「外在」的東西。很多東西認為是「外在」,其實〔是〕心先去設一個「外在」以後,我們自己設的「外在」自己又怕它,以為跟自己沒有關係,就是說我們都是這樣一直去嚇自己、讓自己緊張。其實很多都是自己內心先設一個希望的景也好、失望的景也好,希望與失望的景我們都先設在外面,自己也有點忘記這個事情,就開始自己想的東西想成外在有這個東西,一直都抱著一個希望;或者自己也忘記了一個「內在」,外面設了一個景象,那就是一直自己失望。人就是這樣一輩子恐懼或是恐怖,〔在〕恐懼或是很恐怖當中過一輩子。〔其實〕沒有這回事,都是內心的變化。「三界唯心,萬法唯識」就是講這個;密宗裡面講的「清淨心」也是講這個,所有的相都是清淨的,所以不會有什麼希望與失望,就這個意思。(秋竹仁波切 2009/01/07 台北中心開示)
SW
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文章SW » 2012-03-09, 15:23

2009/01/09 Fri., cloudy, indoor 19.1°C 《水晶與光道》英文版:inner luminosity

2009/01/04 摘到肯恩說什麼「內明」(interior illuminations),也屬於精微光明階段,有些英文詞彙我發覺肯恩用得不一樣,或者藏密詞彙有標準譯法,這裡南開諾布說的是 inner luminosity,翻成「內明」我覺得有點表面與簡化。南開諾布這裡沒有特別解釋 inner luminosity,只提到他的一位女性上師阿玉堪卓(Ayu Kadro),她被視為是金剛瑜伽母的一位化身(an ebodiment),因此前去求法,阿玉堪卓長期閉修大圓滿黑關,「she had lived in total darkness working with a practice known as the 'Yantig' which enables someone who is already able to remain in the state of contemplation to proceed to total realization through the development of inner luminosity and visionary clarity」(p. 113),因此「she could see as well in the dark as she could in the light」(p. 114)。

第一天阿玉堪卓沒有答應南開諾布的灌頂請求,但當晚她做了一個吉祥的夢(auspicious dream),夢中她的上師敦促她給予南開諾布灌頂,所以接下來幾週阿玉堪卓便傳給南開諾布許多教法,包括 Yantig 的完整修行,因此南開諾布將其視為主要上師之一。

So, the conduct of a Dzogchen practitioner means that one stays present in awareness in every moment, and doesn't let one's mind wander following the stream of thoughts about the past, worries about the past, worries about the present, or plans for the future. It's not that one doesn't plan: one remains mindful of secondary causes as they arise, and relates to them without neurosis. (The Crystal and the Way of Light, p. 114)

我猜測 inner luminosity 是否是一種自性光明,也就是子光明。《西藏生死書》「內在的光芒」都在講死後中陰本覺自光(心性顯現出來的能量),我想如果不用等到死後,在生前就能顯現,那就是 inner luminosity。
SW
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文章SW » 2012-03-09, 15:27

2009/01/10 Sat., sunny, indoor 16.4°C 《水晶與光道》英文版:Intention is good, Path and Fruit are good.

接下來到了基道果的果 The Fruit or Realization,又要引段(吉美林巴)詩文:

If the intention is good, the Path and the Fruit will be good.
If the intention is bad, the Path and the Fruit will be bad.
Since everything thus depends on a good intention,
always strive to cultivate such a positive mental attitude.
Jigmed Linba
(The Crystal and the Way of Light, p. 116)


再來講講玩遊戲,我們這樣也是在玩遊戲,不然人生都要等到萬事具備才享樂可就太遲了。

This is why it is said that all one's passions, all one's karmic vision, become just like ornaments in Dzogchen, because without being conditioned by them; without being attached to them, one simply enjoys them as the play of one's energy, which is what they are. This is why certain tantric divinities 密續本尊 wear, as an ornament, a crown of five skulls which represent the five passions that have been overcome. (The Crystal and the Way of Light, p. 118)

這裡指的是很多女本尊頭戴五個骷髏頭的頭冠,代表貪瞋癡慢疑五毒,但這裡只講 five passions。相同於秋竹仁波切開示所說的:「很多東西認為是『外在』,〔其實〕沒有這回事,都是內心的變化 。『三界唯心,萬法唯識』也是講這個。」 (2009/01/07 開示)

One must understand how the illusion of dualism is maintained by the subject-object polarity of the senses, which is analyzed as the six sense subjects and the six sense objects. Through an understanding of this interdependent arising of each sense and its respective object, one can understand how the illusion of duality is self-maintaining, subject implicitly implying object, and object implicitly implying subject, in the case of each sense, until finally, all the senses, including the mind, together create the illusion of an external world separate from a perceiving subject. (The Crystal and the Way of Light, p. 119)
SW
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文章SW » 2012-03-09, 15:33

2009/01/11 Sun., sunny, indoor 16.4°C 《水晶與光道》英文版:"omniscience" 和 "ascience"

我們若不停地對每件事都有意見,好像也不是很好,因為別人並不會總順自己意,他們也有他們的考量,所以正巧投我們所好才是怪事。南開諾布仁波切說透過主客對立的消融(re-unification of subject and object),修行者可以顯現「五種高形態的覺知」(higher forms of awareness)的「副產品」:

發展例如遠距視物、透視物品的能力。
2. 'Real knowledge of hearing' or 'hearing with the ears of the divinities'
能展遠距聽力,無論其大聲或微細。
3. The knowledge of the minds of others
能夠閱讀人心,得知他人想法。
4. The knowledge of life and death
能夠預知自己死亡及何處轉生。
5. 'Real knowledge of miracles'
能夠展現奇蹟。
([color=#800000]The Crystal and the Way of Light, pp. 120-122)[/color]

展現奇蹟的部分我們摘過了,接下來是第六項能力是「Total Integration of Subject and Object」 。你知道肯恩‧威爾伯的靈修手札副標題就叫「Daily Reflections on Integral Spirituality」,當然他所一再重申的內涵即是整合主體與客體的「一味」(one taste)。來看看南開諾布仁波切如何說「主客整合」:

Now we come to a sixth capacity, a capacity of the Fruit, which is called Sprosbal, meaning 'beyond concept', or 'like the sky'. This involves the complete re-integration of subject and object, and is a particular Dzogchen method of attaining Total Realization 究竟證悟 in one lifetime, through the mastery of one's energy and the way that it is manifests.
All the methods of the various paths, those of the sutras 經 and all the levels of tantra 密續, as well as those of Dzogchen, lead to Total Realization — the Fruit. This is complete liberation from conditioned existence in a state of being with absolute mastery of all the phenomena of reality and omniscient 全知的 perfect wisdom in every capacity. (The Crystal and the Way of Light, p. 123)


不要說達到第六項可以全知,第三項也可以知道他人,所以肯恩說「無知」是有問題的。2008/12/17 摘過肯恩指出「覺醒不是全知而是不知」:「解脫不是全知,而是不知——也就是從知識的束縛中徹底解放,因為知識永遠屬於有形世界,而真理卻是無形的,它不是一團知識之雲,而是一團疑雲。它不是神聖的全知,而是神聖的無知。」(《一味》p. 241)我們查查原文,不要一下就怪錯人家……噢,真是猛啊,敢直接辯駁:

Enlightenment is not "omniscience" but "ascience"(奇摩字典還沒這個字,字根「a」是遠離、沒有的意思)—not all-knowing but not-knowing—the utter release from the cramp of knowledge, which is always of the world of form, when all you are in truth is formless. Not the cloud of knowledge, but the cloud of unknowing. Not divine knowledge, but divine ignorance (這個字被佛法拿來指稱「無明」). The Seer cannot be seen; the Knower cannot be known; the Witness cannot be witnessed. What you are, is therefore, is just a free fall in divine ignorance, a vast Freedom from all things known and seen and heard and felt, an infinity of Freedom on the other side of knowledge, and eternity of Release on the other side of time. (One Taste: Daily Reflections on Integral Spirituality, p. 142)

我覺得肯恩只是在描述一個絕對的世界,而南開諾布仁波切所描述的「第六項能力」也就是究竟證悟者的能力,是一種在相對世界的顯現與描述,既然肯恩說他整合主客觀,就應該已經整合相對與絕對,以此看來,他並未如此書文宣所說達到「最高境界」。
SW
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文章SW » 2012-03-09, 16:01

2009/01/13 Tue., cloudy, indoor 15.9°C 《水晶與光道》英文版:虹光身與大遷轉

《水晶與光道》剩最後一個重點,兩種死法,就跟唐望巫士最後的目的一樣:憑空消失彷彿從未來過。

The realization of the visions of the Londe 界部, or of the practice of Todgal 妥噶(頓超)— the ultimate, secret teaching of Dzogchen — enable the practitioner to rapidly undo the knots of conditioned existence, and as a function of the Total Realization thus arrived at, the physical body dissolves into the essence of its elements, which is light.(The Crystal and the Way of Light, p. 124)

大圓滿分心部、界部、口訣部,如果立斷、頓超如師父所說只是在這過程中安排的一些課程,那麼是否意味口訣部才是真正的教授?竹慶本樂仁波切說:「在大圓滿教法與金剛乘教法傳承中,基本上是沒有任何概念思維的,只有口訣及修持,而我們則透過這些修持在自己內心獲得體悟。」(p. 229)而他強調:「這些口訣必須在你自己心中綻放。」(《狂野的覺醒》p. 229)

而南開諾布仁波切所說的證悟意指「the nature of mind(internal space) is integrated with the condition of existence(external space)」,而這兩樣 space 從一開始就具有相同的本質:「the essential nature of the one is the essential nature of the other」;他認為個人小宇宙即是大宇宙的完美反映,「when one realizes oneself, one realizes the essential nature of the universe」(p. 124)。

接下來是兩種死法。就如之前所摘過的一樣,大圓滿的成就徵兆之一,即死後化為 Body of Light(虹光身),不過南開諾布仁波切指出 Body of Light 不同於其他較高級密續所成就的 Illusory Body——其不被視為圓滿證悟,而虹光身則被視為修持界部及口訣部證悟的顯示。通常成就者死前會要求不受打擾七天,在七天之後只剩下毛髮、指甲等不純的物質留下,其他皆融入光中。如果在七天當中受到干擾,就可以看到身體縮小成孩童大小,或者有些成就者就是留下這樣的遺體,沒有完全化為虹光身。當然這是死亡。

至於大遷轉(Great Transfer)的「死法」,就比較接近唐望巫士的化為意識火焰離世,它不並能稱為死亡,蓮花生大士、毗瑪拉密札、移喜措嘉都是屬於此類大成就者,他們最後離開人世時身體化成像彩虹一樣的光體,這種虹光身的境界叫「嘉魯頗哇千波(大遷轉虹身)」。

A practitioner who manifests this realization cannot really to said to have 'died', at all, in ordinary sense of the word, because he or she, still remains active as a principle of being, in a Body of Light. The activity of such a being will be directed for the benefit of others, and such a being is actually visible to someone in a physical body who has sufficient clarity.

But a practitioner who perfects and completes the fourth level of the Todgal visions does not manifest death at all, and makes this transubstantiation while actually living, which none of the symptoms or phenomena of a physical death, gradually becoming invisible to someone with normal karmic vision. This level of realization is called the 'Great Transfer', and this is the realization that Padmasambhava and Vimalamitra manifested. (The Crystal and the Way of Light, pp. 128-129)


南開諾布仁波切說:「Both the Great Transfer and Body of Light are in essence the same; it is just that, in the Great Transfer, one arrives earlier. These two modes of realization are particular to the practice of Dzogchen.」 (p. 129)
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-09, 16:27

2009/01/14 Wed., cloudy, indoor 14.1°C 《水晶與光道》英文版:完全證悟的三身成就(1)

今天收到 Amazon 訂的三本書,Dream Yoga 換了封面,我比較喜歡原來紫色的說,新版換成橘色,沒有那對眼睛,換成南開諾布花園散步空中都是明點。Amazon 沒這個封面。書背文字:

In Dream Yoga and the Practice of Natural Light, Chogyal Namkhai Norbu gives instructions for developing clarity within the sleep and dream states. He goes beyond the practices of lucid dreaming that have been popularized in the west, by presenting methods for guiding dream states that are part of a broader system for enhancing self-awareness called Dzogchen. In this tradition, the development of lucidity in the dream state is understood in the context of generating greater awareness for the ultimate purpose of attaining liberation. (Dream Yoga and the Practice of Natural Light)

下段提到這個修訂版擴大編輯包括額外的南開諾布個人所寫多年來有關大圓滿書的內容,哦?真的嗎?比對了一下簡體版跟英文版的目錄,乖乖,真的多了五章耶!塞,才十塊美金太令人感動了!ㄟ我有句夢台詞怎麼說的?「我是幸福之人,幸運不就在我的左右垂視我?」這五章是:

3. The Methods of Practicing the Essence of Dreams
4. The Illusory Body
5. The Essential Practice of Clear Light
6. Dreams of Clarity
7. The Methods of Transference


剛好前一本《水晶與光道》都提過,現在接下來看剛好。其實這本《夢瑜珈》一版跟 The Cycle of Day and Night 都有灌水的意味——我必須這麼說,真正由南開諾布執筆的篇幅極少,前面都是英文編輯自己寫的,中間插少量南開諾布的教授,後面再插一點南開諾布傳記或訪問,《夢瑜珈》則插米龐仁波切的文章,這樣湊一本,不像《水晶與光道》還稍微紮實一點,至少本文有一百多頁,後面十幾頁多附一篇短文也沒關係。所以新版 Dream Yoga 台灣只有我研究,啊哈哈!

《水晶與光道》最終段落來到完全證悟的三身成就,摘完這本書就結束了。雖然三身的內容講了又講,但我還是覺得南開諾布說得比較清楚或者現代語法一點。三身叫 Three Bodies (Nirmanakaya, Sambhogakaya, Dharmakaya),「A totally realized being is free from the cycle of conditioned cause and effect. But such a being may manifest a body for the purpose of helping others.」(p. 129)第一段所謂 conditioned 的相反 unconditioned 乃非因緣和合,非因緣和合即超越因果;manifest 係揭示顯露,竹慶本樂仁波切說:「禪修不會『帶來』任何東西的,禪修只是『使之顯露』,整個九乘佛道的目的就是去『揭示顯露』。」(《狂野的覺醒》p. 225)

《水晶與光道》沒有解釋 The Illusory Body,或者夢瑜珈就是他說的其他密續所能達到的 The Illusory Body 成就,因為 The Body of Light or The Light Body 這兩者意味……,諾布老師英文太長了,只能摘打如下:「The Body of Light, or the Light Body of a being who has realized the Great Transfer, are both phenomena which can be actively maintained for the purpose of communication with those who have sufficient visionary clarity to be able to perceive such a body.」(p. 129)意思是說業力之眼看不到虹光身及大遷轉的光身,這兩者型態只能夠為具有足夠清明性的人所感知,當然成為這兩種型態也是為了助人的緣故。那麼成為大遷轉光身的唐望怎不來救救卡斯塔尼達呢?竟然讓他因肝炎去世!但若唐望巫士本來就不助人為快樂之本,當然也是不會對任何人現身的。

我看我還是死了當獨覺巫士這條心,中午看到竹慶本樂仁波切說:「沒有悲心不會有菩提心,沒有菩提心不會有菩薩道,沒有菩薩道就不會有佛果。」(《狂野的覺醒》p. 263))「菩提」(bodhi)是證悟、正覺或覺醒的意思。對於只有業力之眼的凡夫,已完全證悟者要如何提供幫助呢?已完全證悟者就只好 manifest in an actual physical body,所以:

All this kinds of bodies are of the Nirmanakaya: kaya means 'body', or 'dimension', and nirmana means 'manifestation'. So a totally realized being may choose to manifest a Body of Light, or voluntarily take a rebirth in an ordinary physical body in the gross material dimension, but is not conditioned by such a body, or by the actions carried out in it. (The Crystal and the Way of Light, pp. 129-130)
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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