由 SW » 2012-03-09, 23:14
2009/02/19 Thur, cloudy, indoor 23.1°C 《日與夜的循環》英文版:入睡是要讓我們回到「真實存在狀態」之「明性」
睡前靈機一現,拿出詹杜固仁波切在吉隆坡的佛法中心送我的英文小冊子,達賴喇嘛的 The Essence of Happiness: A Guidebook for living,每頁少少的字,一下就看完 Part I: The Purpose of Life。我既沒畫線現在也不記得多少,但想必是好多了。達賴喇嘛要我們分別 happiness 跟 pleasure 的不同,我想 pleasure 應該翻愉悅——特別是感官的愉悅,差不多是「肉體上的快樂」,我摘這段就好:
Now sometimes people confuse happiness with pleasure... from my point of view, the highest happiness is when one reaches the stage of Liberation 解脫, at which there is no more suffering. True happiness relates more to the mind and heart. Happiness that depends mainly on physical pleasure is unstable; one day it's there, the next day it may not be. (The Essence of Happiness, p. 20)
再摘一段,快樂四部曲:
Although it is possible to achieve happiness, happiness is not a simple thing. There are many levels. In Buddhism, for instance, there is a reference to the four factors of fulfillment, or happiness: wealth, worldly satisfaction, spirituality and enlightenment. Together they embrace the totality of an individual's quest for happiness. (The Essence of Happiness, p. 8)
達賴喇嘛的智慧真的是沒話講,比我看一堆書都幫助大。我在第三部曲,這生離證悟相當遠,但顯然財富跟世俗成就不能讓我快樂,這是在於快樂的主管機關的不同。說到這又要摘一段,為什麼呢?讓心快樂或滿足的心的定義有所不同故:
When I say 'training the mind,' in this context I'm not referring to 'mind' merely as one's cognitive ability or intellect. Rather, I'm using the term in the sense of the Tibetan word Sem, which has a much broader meaning, closer to 'psyche' or 'spirit'; it includes intellect and feeling, heart and mind. By bringing about a certain inner discipline, we can undergo a transformation of our attitude, our entire outlook and approach to living. (The Essence of Happiness, p. 10)
所以目前情況我希望能學習達賴喇嘛說的,正向思考的人快樂較多,負向思考的人快樂較少。昨天說要摘人為何要睡覺,南開諾布仁波切仁波切如此說:
The process of falling asleep is itself the cause of our being able to enter into the clarity of the real condition of existence. The functioning of all our senses, in a state of presence, finds itself absorbed entirely into the Dharmadhatu. Until we have fallen asleep entirely, we can find ourselves present in that state of contemplation. (The Cycle of Day and Night, p. 85)
Dharmadhatu 不知道又是什麼?不過我查《大藥》一書的「詞彙解釋」,Dharmata 是法性:「真如,現象的究竟自性,空性」。入睡是要讓我們回到「真實存在狀態」之「明性」(clarity),這我有點不明,為什麼不是回到「真實存在狀態」就好,還要多個「明性」?需要藉由雪謙冉江仁波切的話來解釋一下,他說:「佛性其自性為空,其展現為明。佛性是一種了悟的狀態,而不是本來就具有實體的本體。它離於『存在』與『不存在』的概念。它不是一個永恆的本體。」(《大藥》p. 99)所以《當下的力量》 the being 翻成「本體」也不對,應該差不多是 the real condition of existence。
如果我們將「真實存在狀態」理解成「空」,「真實存在狀態之明性」理解為「顯」(顯象),似乎便合於顯空雙運的「空為自性,明為展現」(p. 99),也是這裡說的「心的本體」及「所有心之活動和戲論(elaborations)」(p. 98)。至於上段說的也就是藉入睡回到「真實存在狀態」——也就是心之本體——的空性展現,所以做夢當然是心之本體之活動,以資深佛友的話簡言之:夢是明體所現。南開諾布仁波切解釋如下:
When we fall asleep, we become disengaged from the karmic traces of the material body, the karmic traces of vision, and the karmic traces of mental functioning. These karmic traces, during the waking state, manifest as our material body, the external appearances which we perceive, and the functioning of our minds, respectively. Why do we speak of being disengaged? For example, the solid walls of a room present material limitations. We cannot pass freely through them. But when we are present in the state of Rigpa, then we are not conditioned by the material body. When we are present in this state, there is a way to overcome these limitations and we find ourselves in the real condition of existence. How is this? From one's falling asleep right up to the moment when we begin to dream, there is no functioning of the mind and we find ourselves in the presence of the real condition of existence. (The Cycle of Day and Night, pp. 85-86)
這個「falling asleep right up to the moment when we begin to dream」差不多等同於現實監控程式倒數計時到零,我們如果保持覺知並按下登出「醒時」,就可進入 Rigpa 的無心智作用的本初覺知狀態。厲害吧?!