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 Cycle of Day and Night》(日與夜的循環)


文章SW » 2012-03-10, 00:35

2009/02/21 Sat, cloudy/sunny, indoor 20.3°C 《日與夜的循環》英文版:All phenomena are present in luminous clarity

下午說到將 passion 轉為有用的面向,但如何利用 passions 於修道上呢?南開諾布仁波切說:

Without categorizing phenomena as either good or bad, we find them present in the state of the real condition of existence. This is what is usually meant by "of a single taste." Because all of them are present in total awareness without there being any conceptualization with regard to them, we recognize the passion of delusion it self as being nothing other than nondiscursiveness. (The Cycle of Day and Night, p. 91)

基於不做判斷與受自己概念所影響,這聽起來就像是唐望講的「不做」,只是藏密沒有講到好像突然轉換視覺進入異想世界世界一樣,這裡只是說:「All phenomena manifest as the real condition of existence just as it is in itself.」;「All phenomena which present themselves as objects to the six aggregates are present in luminous clarity and lacking in any inherent nature.」(p. 91)感覺起來佛法有點哲學。上面第二句,有個重點:present in luminous clarity,藏密老師都不舉實例,可能習慣上不便說明自己的修行火候,因此大部分佛法書看起來都在講哲學,缺乏實際應用及成效(個人案例)描述,所以我們只好回唐望傳承找大嘴巴「卡卡」(大陸都暱稱卡羅斯‧卡斯塔尼達為「卡卡」)。



整個事情可能只有幾分鐘,但在我却是無盡期之久。我覺得有種溫暖而安詳的東西從世界裏流出,從我自己體內流出。我知道我發現了一個秘密。這秘密非常簡單,我體驗到一種無名的感覺洪流。我這一生中從未感到如此神妙的歡悅,如此的平靜,如此龐大的掌握,但我無法把發現的秘密用言語表達出來,甚至也無法把它擺進思想時,只有我的身體知道這秘密。(《巫士唐望的世界》pp. 369-371)


However, we should not think that these two (the Dharmata 法性 and Rigpa 本覺) are ultimately distinct and separate. If such were the case, integration would not be possible. But we do not remain at this level of distinguishing external as against internal. This realization of their inseparability gives rise to a manifestation of great bliss of Mahasukha, which is nondual in nature. (The Cycle of Day and Night, pp. 91-92)

「And because it has the nature of Energy or compassion, ....This is how the passions can be utilized on the path.」(p. 92)這裡 it 指的是 great bliss of Mahasukha,不知道 Mahasukha 是什麼,maha 是大,可能也是某種「世界的連線」吧。不過到目前為止,我都沒有經歷過至樂的洪流,有洪流(麻花狀能量波紋或量子湯)但沒有至樂,我是冷血女巫士。

南開諾布仁波切上面談及慈悲(compassion)稱之為 Energy,是用來利益眾生,「The individual has three levels of existence in terms of the functioning of his body, speech (or energy), and mind.」(p. 92)這樣的個人可以在三種存在層面利益廣大的眾生,三種層面又叫三身,身是 dimension 次元的意思:化身代表一個人的物質次元或者身體;報身代表一個人能量的微細次元;法身則代表真正的存在次元(大寫 the Dimension of Existence)及其本具本初覺知(inherent Primordial Awareness)。一個成就的人才能同時感知自己的(大寫)真實存在,以及在其他次元的示現,一切本然如是。


It is simply the case that what was inherent from the very beginning has now manifested, just as the sun appears in the sky when the clouds dissipate. This is what is meant by "clarity". (The Cycle of Day and Night, p. 93)


Then, at the conclusion, one must dedicate any merit accumulated by the action to the benefit of other beings. Here, a little of the essential nectar of the teaching of the Master Garab Dorje has been presented with the wish that all who will have contact with it will come to realize for themselves the state of Samantabhadra, the primordial state of the individual. (The Cycle of Day and Night, p. 93-94)

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文章SW » 2016-03-12, 22:52

2009/02/02 Mon, sunny, indoor 21.1°C 《日與夜的循環》英文版:first sudden instant of sense contact

We should always train our minds with the fourfold change of attitude and we should never separate ourselves from that yoga in which we are aware of our own innate 固有 presence 存在 as being our true Master. Continuing with this mindful awareness without distraction 分心 in the four moments (of eating, sitting, walking, and sleeping) is the root of the practice. (The Cycle of Day and Night, p. 44)


The nature of the mind is from the very beginning empty and without a self. Having nothing concrete about it, its aspect which is luminous clarity is unobstructed 無阻礙 (and uninterrupted), like the moon reflected on the water. This is that ultimate primal awareness of pure presence within which there is no duality of emptiness 空 and clarity 明. We should understand that this primal awareness is naturally and spontaneously自發 self-perfected. (The Cycle of Day and Night, p. 44)


「(external) appearances are merely ornaments (or embellishments) of the real condition of existence」(p. 44)

「appearances and pure presence are recognized to be inseparable」(p. 45)。

This very condition of existence which transcends the limitations of both subject and object is the authentic self-originated primal awareness of pure presence.
With respect to this pure presence, the three aspects of the state of Samantabhadra 普賢王 are truly complete: being devoid 空盡 of any karmic traces 業力軌跡, its Essence which is the Dharmakaya 法身 is emptiness 空性; being devoid of thoughts and concepts, its Nature which is the Sambhogakaya 報身 is clarity; being devoid of any desires or attachments, (its Energy) which is the Nirmanakaya 化身, is unobstructed (and uninterrupted). (The Cycle of Day and Night, p. 45)

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Re: 《The Cycle of Day and Night》(日與夜的循環)

文章一意孤行 » 2016-03-17, 15:29

文章: 66
註冊時間: 2015-09-21, 09:38
來自: 中国四川成都


文章SW » 2016-03-18, 23:19

2009/02/05 Thur, raining, indoor 21.6°C 《日與夜的循環》英文版:睡前醒後兩項練習

「Through completely purifying our obscurations to knowledge, we thus attain a knowledge of all phenomena just as they are in the real condition of their existence.」
「Since we are entirely liberated from any duality in relation to the one who understands and that which is understood, we are known to belong to the family of omniscient Tathagatas .」(The Cycle of Day and Night, p. 49)


In the evening (before falling asleep) we should allow our sense faculties to settle into a condition of continuous contemplation. Furthermore, we should integrate our practice of concentration with our sleep.

At the moment of falling asleep, we should visualize a white letter A or a small sphere of five colored lights in the space between the eye brows. This is visualized clearly as being just about the size of a pea. First we fix our awareness on this; then we relax our awareness a bit and allow ourselves to fall asleep. (The Cycle of Day and Night, p. 50)


The process of falling asleep is the cause of our entering into the clarity of the real condition of existence. Our senses are then absorbed completely into the Dharmadhatu in a state of pure presence. For as long as we are falling asleep, it is possible to continue finding ourselves being present in the state of just that real condition of existence.(The Cycle of Day and Night, p. 50)


Subsequent to this period of contemplation (which is the natural clear light), we will come to recognize our dreams to be merely dreams when we enter into the dream state. Finding ourselves freed of all illusions, (dreams) manifest in a helpful friendly fashion as our dimension and our primordial awareness. (The Cycle of Day and Night, pp. 50-51)
Because primal awareness is present, all appearances arise as friends (who help us on the path). The continuity of illusion is thus interrupted and we find ourselves in the presence of the state of the real condition of existence. (The Cycle of Day and Night, p. 52)


Looking directly into the face of that state (of pure presence), we observe with bare attention who it is that is meditating. Not finding anything recognizable (or confirmable) there, a lucid and naked self-originated primal awareness self-liberates 自解脫 as it arises. Then a nondual primal awareness becomes present.
At that moment, finding ourselves beyond all objective vision, and transcending all discursive thoughts which grasp at duality, a primal awareness of nondiscursiveness becomes clearly manifest. (The Cycle of Day and Night, p. 51)


When one practices the essence of this yoga both day and night, the whole of our dimension of life enters into contemplation. Becoming familiar with the practice, our passions will arise on the path (as something useful to us). Certainly we will attain the full measure of accomplishing the benefit of beings, whose numbers are equal to the vastness of the sky, because of realizing the three dimensions (指三身) of our existence. (The Cycle of Day and Night, pp. 51-52)

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文章SW » 2016-03-20, 23:04

2009/02/06 Fri, raining/cloudy, outdoor 18°C, indoor 20.8°C 《日與夜的循環》英文版:進入大圓滿認知體系

Everything which manifests externally is the real condition of existence, while internally, pure presence is primal awareness. Because the sensation of great bliss, which is without any dualistic distinctions, has the nature of Energy, we recognize desires to represent in actuality the potency of great bliss. (The Cycle of Day and Night, p. 52)


「Our view is a way of seeing or looking at things and it may include analysis and explanation. But "understanding" is fundamentally an entering into a knowledge of that view experientially.」(p. 64)


the knowledge of the primordial state of the individual which is called in Tibetan rigpa "pure presence, intrinsic awareness."

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文章SW » 2016-04-02, 23:12

2009/02/08 Sun, sunny/cloudy, indoor 20.9°C 《日與夜的循環》英文版:外在現象係內在本覺所現

In Dzogchen, all appearances are understood to be the potency of the energy of the Bodhicitta or the primordial state. These appearances are the qualifications or ornaments of that state. When we enter into knowledge we have no doubt of this. Thus we may conclusively determine that appearances are a magical display of the mind.


The Nature of the Mind is from the very beginning void or empty and without any self or concrete substance. But we should not think of mind as being a mere nothing because it has the clarity and limpidity 清澈清楚 of the mirror. This clarity exists unobstructedly and without interruption, just as the moon is reflected in the water in various ways. (The Cycle of Day and Night, pp. 64-65)


The six senses aggregates are prior to forming any conception or judgment is called "clarity." Appearances refer to the external world, whereas the passions or afflictions and the karmic traces refer to the world of inner experience. The manifestation of the internal state of pure presence is primal awareness. (The Cycle of Day and Night, p. 65)

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Re: 《The Cycle of Day and Night》(日與夜的循環)

文章一意孤行 » 2016-04-07, 08:58

感觉摘译的都是精髓! :D
文章: 66
註冊時間: 2015-09-21, 09:38
來自: 中国四川成都


文章SW » 2016-04-23, 23:09

2009/02/09 Mon, sunny, indoor 22.4°C 《日與夜的循環》英文版:pure presence 與 be present

「We do not try to block or reject them in any way, but we simply remain aware in the presence of their arising.」
「True self-liberation occurs when this capacity is fully developed. At this level, we have arrived at the continuity of the state of Rigpa.」(The Cycle of Da and Night,y p. 66)

What is this state of presence? It is a condition of existence transcending the limitations of both subject and object; it is a natural or authentic self-originated primordial awareness of pure presence. This indicates the state characterized by both primordial purity and spontaneous self-perfection.(The Cycle of Day and Night, pp. 66-67)

These three are termed the Essence, the Nature, and the Energy. With respect to the state of pure presence, its Essence which is the Dharmakaya 法身 is emptiness. This Essence is one, the essential Ground in which all phenomena are identical.
Its Nature which is the Sambhogakaya 報身 is luminous clarity. Luminous clarity indicates that there is a manifestation as energy form the Primordial Ground which is emptiness.
其性相(為報身)即光燦之明性。光燦明性表示從空性的本初地(Primordial Ground)有一個能量形式的顯現。
Its Energy which is the Nirmanakaya 化身 is unobstructed and uninterrupted. Here "manifestation" means something at the relative level, that is to say, in contact with sentient beings in the material dimension. (The Cycle of Day and Night, p. 67)

「In this case, external appearance arise merely as a manifestation of luminous clarity.」
「Without entering into any judgments, we remain present in awareness.」

This level of manifestation of the energy of all phenomena is called the Dharmata. When we speak of the energy of the individual, we use the term rtsal to donate this energy of the condition of existence as it is. So we must understand what is meant by Dharmata; otherwise we cannot integrate our own energy with it. (The Cycle of Day and Night, p. 68)
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Re: 《The Cycle of Day and Night》(日與夜的循環)

文章yetijkd » 2016-04-25, 11:09

拿中文法本对照了一下,师姊翻译的真好 :lol:
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註冊時間: 2015-02-21, 13:33
來自: 上海


文章SW » 2016-05-17, 23:10

2009/02/10 Tue, sunny, indoor 21.6°C 《日與夜的循環》英文版:心與心性

The Mother Dharmata means the real condition of existence as it is, and from this all phenomena arise, just as children are born from their mother. In Tantra, we speak of everything arising out of emptiness, as for example, the wind element arises, followed by the other elements in succession. Thus emptiness is the condition of things as such and we speck of this "pure from the very beginning." Since everything arises form this Dharmata, it is called "the Mother." (The Cycle of Day and Night, p. 69)


「In general, the individual is conditioned by his conceptions and by his dualistic view of the World. Moreover, he has no real understanding of what is meant by emptiness without entering into reasoning and dualistic judgments.」(p. 69)

「The Dharmakaya 法身 in itself is actually beyond conception and expression. It is the all-pervasive dimension of existence itself.」(pp. 69-70)

What is meant by mind? It must be distinguished from what is called the Nature of Mind. To clarify matters, there is the example of the reflections in a mirror. The thoughts which arise in the mind are like the reflections, while the mirror itself, which has the capacity to reflect, is like the Nature of Mind. When thoughts arise, we do not follow after them and enter into judgments and conceptions, but we simply remain present and this quality of the Nature of Mind is called Rigpa. Rigpa means this state of presence. (The Cycle of Day and Night, p. 70)
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