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」)。
小狼的確說話了,牠傳達了思想,而這種傳達就像是牠說了一個句子似的。我說:「你好嗎,小狼?」我覺得我聽到牠回答:「我很好,你呢?」然後小狼又重複了一遍,我跳了起來,牠却一動也不動,牠根本沒有因我的突然跳起而受驚嚇。牠的眼神仍然明亮友善。牠趴在地上,側著頭問我:「你爲什麼害怕?」我坐下來面對牠,開始一次最不可思議的對話,最後牠問我,我在這裏做什麼,我說我在這裏「停頓世界」。小狼說:「Quebueno!」(真棒!)。然後這整件事的不可思議擊中了我,我的頭腦一片激蕩,突然間這隻動物全身發亮,煥發出七彩虹光。小狼變成一個流動、透明發亮的動物,牠的光很刺眼,我想用手蒙住眼睛,但是無法動彈。這通體發亮的動物碰觸到我內在未知的部位,我的身體感受到難以言喻的溫暖和愉悅,仿佛牠這一碰使我爆炸了。我麻木地站在那裏,感覺不出我的脚、我的腿,還有身體其他部分,但是有某種東西支撑著我不倒。
我不知道我在那裏待了多久。在這期間,我沒有思想或感覺,一切都消失隱退了,唯獨我自由地飄浮在空間中。突然我覺得有火在燃燒我,才發覺太陽已經快碰到地平線了,我正視著太陽,於是看到了「世界的聯線」。我確實看到了無數奇特發光的白線,交錯於四周一切事物上,交叠或穿過周圍的每一件事物。我轉過身來察看這個驚人的新世界。
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)
剛剛我抄到一則夢錄音,提到夢中意識完全知悉但醒時意識想不起來的窘境。(靈氣師父)王靜蓉在講課時爭對學員提說記不得她所講,她也說「你身體記得」。唐望說法是能量體記得,能量體是超大記憶硬碟。
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。
所以我也開始覺得我入睡後仍然存在著,所以我不肯放棄抄夢是這樣,就好像《蝴蝶效應》的男主角每換一個身份記憶體就倍增,每一個次元的生存都有其記憶,所以我有兩份記憶:醒時與夢時,雖然我是宅女,可是夢裡很少在家裡。
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)
因此所謂某些夢乃明體所現,是我特別放鬆進入法性體驗時,放鬆意味沒有業力軌跡及思想障蔽時,明體就能放射其光芒,配合上其他因緣綜合展現了夢境。大概是這意思吧,當然是我自己的明體,但跟他人也沒有分別。最後結論:
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)
全書摘畢。