《The Cycle of Day and Night》（日與夜的循環）

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

這本 The Cycle of Day and Night: An Essential Tibetan Text on the Practice of Contemplation，第 43 頁起才是南開諾布仁波切仁波切寫的本文，第 54 頁就結束。我讀書跟粉絲心態一樣，碰到好的作者，就一直看下去。談錫永的書我還一拖拉庫，但就是提不起勁，好像在唸《古文觀止》——高中國文指定教材，那可是很痛苦的國文課。

The Cycle of Day and Night 主要在講授 Primordial Yoga，該不會翻本初瑜伽吧？重點有四個時刻持續保持覺知，那就是吃、坐、走跟睡（eating, sitting, walking and sleeping），前三者屬於白天的修持，後者屬於夜晚的修持，全部串起來就是 24Hrs 不打烊的修持。

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)

詹杜固仁波切曾經提及 1 and 23 的修行，就是在蒲團上一小時 vs. 下座後的其他 23 小時的持續性，雖然他沒講到睡覺但意思差不多一樣。白晝的修持重點有三個就是瞭解、穩固與前進（understanding, stabilizing, and progressing）。首先，瞭解什麼呢？「We can conclusively determine that all phenomena are merely a magical display of the mind.」就好像秋竹仁波切說「『三界唯心，萬法唯識』就是講這個」，也是為什麼我的夢中老是在看「影片」，夢中人不是電影明星就是劇團演員。

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)

就是上面這段話讓我又進一步知道 clarity 不只是清明性的意思，最主要還有自顯現與本自具足。以上是要我們瞭解到「(external) appearances are merely ornaments (or embellishments) of the real condition of existence」（p. 44），還有「appearances and pure presence are recognized to be inseparable」（p. 45）。

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。（2009/01/07 秋竹仁波切台北中心開示）

接下來就是：「The awareness arising at the first sudden instant (of sense contact) is indeed that pure presence which arises without correction (or modification) and which is uncreated (by causes).」（p. 45）這句話太重要了！Pure presence 如果翻成純粹的臨在，其具有當下的覺知，其不是業力所造、也不經自我詮釋，所以這份覺知是我們要培養的。甚或我們一生當中有經歷過許多這樣的片刻：不經意的一瞥、當下就是知道等等，這時業力心識沒有介入，所以才說它最為真實。

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)

普賢王是寧瑪派用來象徵本初覺性的佛，又稱本初普賢王如來。上面講到「報身即明性（clarity）」，是很重要的概念，基於此清明跟明性意義的確不同。

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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

資深佛友說我夢中很少用「見地」去處理事情，真是說中要害，我除了出體還能維持所知外，其餘的夢我的已知已讀都不知道跑到哪裡去了。原先我以為打高空的佛法根本用不到生活層面裡面來，還不如唐望講節省能量實際一點。

中午看了點《日與夜的循環》，南開諾布仁波切仁波切有教怎麼保持 primal awareness，我們晚上可以來摘點這部份。Gulubee 寫來主旨 coldness v.s. compassion——無情對上慈悲。先講 passion。巫士的無情說的並非不熱情，而是熱情僅限於當下時刻，他們不緬懷與投射於過去與未來。秋竹仁波切說：「大圓滿裡面最後講的時候，好像過去、現在、未來，過去不追究、未來不迎接、現在不散亂的情況下，沒有上師臨床經驗的口訣，沒有指導的話，只到無念而已。」（2008/10/29 開示）

無情的本質其實就是自憐的相反。發生事情時我們都很自憐，這時候就失去無情的本質，唐望說：「對於巫士而言，無情不是殘酷。無情是自憐與自我重要感的相反，無情是清明。」（《寂靜的知識》）

「自我反映的位置，」唐望說，「強迫聚合點架構一個佯裝同情，實際上是非常殘酷與自我中心的世界。在那世界中，唯一真實的感覺只是隨著情况方便而自取其利。」
「對於巫士而言，無情不是殘酷。無情是自憐與自我重要感的相反，無情是清明。」（《寂靜的知識》p. 178）
"The position of self-reflection," don Juan went on, "forces the assemblage point to assemble a world of sham 虛假 compassion, but of very real cruelty and self-centeredness. In that world the only real feelings are those convenient for one who feels them. For a sorcerer, ruthlessness is not cruelty. Ruthlessness is the opposite of self-pity or self-importance. Ruthlessness is sobriety."

剛剛翻看了幾頁《大藥》，其實佛法修行就是在修不為情緒所苦，無論如何說空性，都旨在去除我們的執迷，如果說一個人不執迷（或說執實）也不自我重要（沒有我執了），那麼金剛乘會認為他穿金戴銀、吃香喝辣、美酒美色都是可以的，沒問題的。這裡有個偈頌：

你要記住，當你處在極度的困境中，
在那執著人生顯象（appearances）的廣大平原上，
被你的敵人——隱蔽性的情緒——包圍時，
你那無上的財富——善德——就快被奪走了。（p. 25）

還有一則偈頌跟我們待會要講的主題有關：「如同大地之內有全然純淨的水；在煩惱之中，有偉大的本初智慧。」（p. 28）對他人慈悲是用來去除我執的方法，其最大的作用在於消除自他界線，要達到主客相融，就必須觀修這樣的法門。唐望巫士雖然可以移動聚合點是了不起的成就，但古典巫士沒有致力於消除自我的執迷，因此缺乏全知的智慧，這是南開諾布仁波切仁波切說的知一即知一切的原理。這我隨便講的，我佛法還在幼稚園階段，雖然資深佛友說我是「初學的插班生的恐懼」。

慈悲不是用來破除煩惱障的，這我第一次問秋竹仁波切問題時就討論過了，慈悲是用來破除所知障。「Through completely purifying our obscurations to knowledge 所知障, we thus attain a knowledge of all phenomena just as they are in the real condition of their existence.」破除自他當然就破除二元，「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 全知 Tathagatas（如來）.」（The Cycle of Day and Night, p. 49）

接下來南開諾布仁波切仁波切教我們如何維持住 24 小時的本初覺知，有兩項練習：睡前及醒後。

睡前
In the evening (before falling asleep) we should allow our sense faculties（五感）to settle into a condition of continuous contemplation. Furthermore, we should integrate our practice of concentration with our sleep.
　
觀阿字或五彩明點於眉心
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)

有關臨睡前觀想白色阿、紅色阿或黑色阿，分別於心輪（清明）、喉輪（記夢）或密處（失眠），這在夢瑜珈理說得相當多了。是故我覺得自己挑一種就可以了。但因為網站上所附的圖是跟上半身同大的藏文阿字，觀於身體中央，而這裡只需要觀豌豆大小於眉心，我看後者比較簡易一點。什麼用處：

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）

不管是說 pure awareness 純然覺性或是 pure presence、real condition of existence，我們必須有能力保持覺性才行。就入睡後狀態，這裡發現幾個敏感字，摘兩段比較看看（找主詞在哪）：

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 本初覺知. (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)

為什麼保持本初覺性時，在我們的次元所顯現的現象（顯象）可以視為幫助我們的道友？第一段說的是睡眠狀態，第二段說的是醒時狀態。至於醒來時的修持方法：

醒後
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)

看起來好像也不那麼容易辦到，可能需要維持稍微長一點時間的不辨識狀態，讓即便散漫的思想生起也自己消解。我發覺我很多醒時的抽象夢就是處在這種狀態下出現的，然後因為沒有用什麼力氣維持住思想，又陷入放鬆不辨識狀態，前腳的思維跑掉了，其他景象或聲音自動生起，明體所現，說的就是本覺。

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)

這些內容不是很容易懂，需要多看幾遍。

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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

《日與夜的循環》沒幾頁的本文我已經看完了，接下來是 Notes on the Text Based on the Oral Commentary of Namkhai Norbu，很奇怪跟秋竹仁波切一樣都在強調基礎工程，也就是四思維跟四加行。我們先摘一段本文總結作為開頭：

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)
回到這份本文的 Notes，我現在才瞭解跟卡斯塔尼達進入唐望巫士傳承也就是進入令一種認知體系一樣，南開諾布仁波切這裡也說「瞭解意味進入認知體系」，他說：「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）這彷彿跟卡斯塔尼達說著同樣的話：

走入巫士世界的新「認知系統」
以最簡單的方式來描述我的田野調查，可以這麼說，一個亞基族印地安人，唐望帶領我進入了古代墨西哥巫士的「認知系統」中。所謂「認知系統」，是指負責日常生活意識的種種過程，這些過程也包括了記憶、經驗、知覺，以及任何可得言語系統的專精使用。在當時，「認知系統」的概念是我最大的絆腳石。對於身為西方知識份子的我而言，我無法想像「認知系統」可能不是全體人類所共用的一種和諧而容納一切的事物，如今日的哲學理論所定義的。西方人願意把文化之間的差異當成是有趣而古怪的現象描述方式，但是文化的差異不可能使回憶、經驗、知覺與語言使用等等過程變成我們所陌生的項目。換句話說，對於西方人而言，只有一種「認知系統」，一組共通性的過程。
然而，對於唐望傳承中的巫士而言，卻有現代人的「認知系統」與古代墨西哥巫士的「認知系統」之別。唐望把這兩者當成基本上不同、但是完整的兩種日常世界。在某個時刻，毫無覺察地，我的任務神秘地從收集人類學資料變成了使巫士世界的新「認知系統」內在化。
要使如此的系統真正內在化，需要一種轉變，一種對於日常世界的不同反應。巫士發現這種轉變的最初動力，總是來自於理智上接受看起來只是觀念的事物，但是卻含有想不到的潛在力量。唐望對此有最好的形容：「日常生活的世界永遠無法被看成具有人性，具有力量控制我們，能夠造就我們，或毀滅我們，因為人的戰場不是與他周圍世界的鬥爭。人的戰場是在地平線的另一邊，在一處普通人無法想像的地方，在那裏，人不再是人。」（《巫士唐望的教誨》三十週年紀念序文）

佛法這邊的大圓滿知識也是一種認知體系，南開諾布仁波切將之歸類為 the knowledge of the primordial state of the individual which is called in Tibetan rigpa "pure presence, intrinsic awareness." Primordial Yoga 是阿底瑜伽及大圓滿的同義字，大圓滿則譯為 Great perfection。資深佛友動輒說大圓滿見，沒瞧這會兒我們才剛要開始嗎？原來本覺 rigpa 說的就是大圓滿。

大圓滿教法從法身層面的代表普賢王如來心對心（mind to mind）傳給報身層次代表金剛薩埵，再由他傳給第一位人間祖師噶拉多杰，此處產生兩個分支，一支傳給文殊友，一支傳給空行母們（Dakinis）——who are the custodians of these teachings。「These enlightened female beings were responsible for compiling the Dzogchen precepts received from Garab Dorje into esoteric texts called Tantras.」（p. 58）這也是在密續傳承為什麼空行母們這麼重要的緣故，許多伏藏師將空行母們所守護的教法挖掘出來，有些是用空行母文字寫的。這些我夢很多了（所以經常有不同語言轉譯的問題）。

要進入大圓滿的認知體系，首先是初級訓練（Preliminary Practice）：

In the begining, we practitioners of Dzogchen should purify our mental continua or streams of consciousness by training our minds whith the four meditaitons which bring about a change in our attitude toward life. These four are:
1. the difficulty of obtaining a human rebirth,
2. the impermanence of life,
3. the universality of suffering in Samsare 輪迴, and
4. the causes and consequences of karma 業. (The Cycle of Day and Night, p. 58)

其實我都會背了：人身難得、生死無常、輪迴是苦、因果業力。在大乘體系要用十八天來分析與確認以上各一項，以無常為例，南開諾布仁波切說：「The principle here is not meditating on these various arguments which seek to establish the impermanence of everything, but to have with us at all times a presence of the awareness of the impermanence of all things.」（pp. 61-62）

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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

為什麼發菩提心很重要呢？南開諾布仁波切將 Bodhicitta 等同於 the primordial state 本初狀態，他說：

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)

這可能也是資深佛友要我讀〈佛教的物種起源說〉，但我的問題並不在物種起源，而是不知道明性是如水中月，所有外在現象係內在本覺所現。

The six senses aggregates are prior to forming any conception or judgment si 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)

我們的人生萬象都是我們自身內在的外在呈現，大概是這意思吧，所以沒有什麼好評斷的，排斥更是不必要。

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

繼續來摘點《日與夜的循環》，剛讀《大藥》，好像這兩本書在彼此相互輝映似的。雪謙冉江仁波切引本論說：

在第三種方法中，具有上等根器的修行者把煩惱用於修道之上，藉以增長對空性的了悟。所有的念頭和煩惱都是本初自性、法身或純然覺性的戲耍（play）。所有的念頭和煩惱都在法身中生起，然後重新融入法身。懷著這種認識，不論生起什麼樣的念頭或煩惱，我們都視它從法身生起，並且重新融入法身。認清念頭源自法身，即是認清念頭從不存在、停駐或寂滅。當把心安住在這種認識之中，將不再受到念頭的困擾。由於我們認清了念頭的本初自性，因此不論生起什麼，都將自然解脫。（pp. 68-69）

雪謙仁波切說：「如果我們能夠認清空性是念頭的真正自性，那麼當念頭生起時，我們就能夠解脫念頭，不需要特定的對治解藥來排拒每個念頭。此即了悟大平等味（the great equal taste，大平等捨）。」（p. 69）雪謙仁波切已經說很清楚了，因此我們可以省掉摘要南開諾布仁波切的英文部分，他也說：「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）

Joyce 說時刻提醒自己清明，或者說 be present，王靜蓉說的「歸於中心」。Presence 及 be present，不過一個是名詞、一個是形容詞，兩個都是臨在的意思。What is this state of presence? 以前有本書《當下的力量》（The Power Of Now: A Guide To Spiritual Enlightenment），是由彰化一家小出版社出版的，現在換了大出版社重新出版：《當下的力量：找回每時每刻的自己》。

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）

這段說明不是很容易讓人明白，主要是說在這種純然臨在的狀態中，法報化三身全體出現（wholly present），當然如果我們不喜歡用法報化這類說法，還可以以其他名詞代換，那就是 the Essence, the Nature, and the Energy。不知道可不可以翻成本質、本性跟能量？Essence 不大好翻，Nature 指的是人生顯象（appearances）的能力，資深佛友常說的明體所現這部份，能量就是我們自己這看起來好像實質的玩意兒，萬事萬物無一不是能量。

但 Nature 說的不是能量而是顯現，Essence 說的是鏡子，顯現的能力是 Nature，我們則是鏡中的幻影。這是我對三身目前進一步的理解。所以雪謙仁波切才說消融於法身也就是鏡本身，因為幻影本來就非實質存在。

不是成佛後才有三身，每個有情眾生皆有，只是鏡子很髒，也擦不乾淨。那些禪宗的「明鏡亦非台」惹不惹塵埃我們就不研究了。

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.
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)

我沒有全抄，跳著摘一些我認為我看的懂或對我目前瞭解有幫助的部分。這也是我下午寫的一部份靈感來源。「In this case, external appearance arise merely as a manifestation of luminous clarity.」；「Without entering into any judgments, we remain present in awareness」什麼叫臨在，覺知而不判斷便是。雪謙仁波切說要（念頭）融回法身，從哪來回哪去，南開仁波切則說：

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)

所以我們也還是不懂消融是什麼又如何消融，先活在當下吧。

想展開進入當下之旅，汲取當下的力量，你需要先擺脫那喜歡分析的心智（mind），以及它所創造的虛假自我，也就是小我（ego）。在那裡，人們可以與本體（Being）重新連結。那是一種堅不可摧的本質，一個永恆存在的至一生命（One Life），它，超越了有生有死的無數生命形相。
然而，真正的「開悟」只是一種自然而至的狀態，一種讓人感受到與「本體」合而為一（oneness）的狀態。（《當下的力量》）

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

睡前看了一點《當下的力量》幾乎跟這裡說的一模一樣，讀著它，覺得自己犯了很多錯誤。艾克哈特鐸利在引言中說：

我極少取用過往，也絕少思考它。
過完二十九歲生日很長一段時間之後，有一天的凌晨時分，……，我對世界升起了一股很深的厭離之情。其中最令我厭惡難耐的是我自己的存在。……
一番奇特的體悟，把我震得萬念俱空。我處在完全的意識當中，可是卻沒有了思想。接著我感覺自己被捲入一股類似能量的渦流裡。……我感覺自己被吸進一個虛空中。而這個虛空，感覺上像是在我的內在而非來自外界。突然之間，恐懼消失了，我讓自己掉進這個虛空裡。這之後所發生的事，我已經不復記憶了。
……
那一次的撤離，必然是一次徹底的根絕，……留下的便是我的真性，那始終臨在的我是：處於純然狀態的意識，有別於之後的形式認同。事後我學會了進入內在那個無時間和不滅的境界，那就是我最初所感知到的虛空狀態，並且停留在完全的意識之中。……
可是即使最美好的經驗都來去不拘，比較紮實的倒是那一道一直都沒有離開我的潺潺的和平之流。有時候強烈的幾乎可以摸得到，連旁人也都能趕覺得到。
這之後，時而有人來找我說：「你所擁有的我也想要。你可不可以給我，或者教我怎麼獲得？」我會對他們說：「你已經有了。你只是因為頭腦太吵，所以感覺不到而已。」（《當下的力量：靈性開悟之指引》pp. 25-29）

這便是 primordial awareness，每個人都有的本初覺性。但艾克哈特鐸利提到兩個進階，先達到「我是」，才達到本體（Being）也就是「臨在」（presence），他說：「只有當心智（mind）靜止下來的時候，你才能知道它（指本體）。當你臨在，當你全然而深刻地專注於當下的時候，本體才能被感覺到。」（pp. 38-39）艾克哈特鐸利口中的本體（Being）已經到達神性，前一階的「我是」則是瞭解自性，對照起來有點像母子關係，母光明、子光明之類的說法。

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)

《駭客任務》的母體概念仍然將母體實體化，而在密續傳統裡，母體指的是「空」，寧瑪派稱之「本始基」，是一切現象生起的背景基礎，就像天空一樣。心智靜止才能觸到母體或本體，這也是需要禪定的原因。「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）推理及判斷當然就是心智行為，艾克哈特鐸利說本體「絕不可能被心智所了解」，「對本體覺知的失而復得，以及安住在那個『覺受的體悟』狀態就是開悟」（《當下的力量》p. 39），南開諾布仁波切仁波切則說：「The Dharmakaya 法身 in itself is actually beyond conception and expression. It is the all-pervasive dimension of existence itself」（pp. 69-70），達到法身當然就是開悟。

有兩種心需要加以區分，個人的心（mind），還有心性（Nature of Mind）：

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)

我一時找不到《狂野的覺醒》裡稱「平常心」的段落，不知道是不是指 Nature of Mind。

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2009/02/13 Fri, sunny, indoor 24.5°C 《日與夜的循環》英文版：個人能量進入行動成為業力

來說說傳說中的「個人能量進入行動成為業力」。

"Relaxing with presence" means that when the senses have contact with an object, we do not enter into conceptualizing, reasoning or judging with respect to that object. Normally, when we see something, the mind makes a judgment with respect to it and as a reaction to this, a passion of attachment or aversion may arise. Then, by entering into action because of the passion, we come to accumulate more karma and so continue to transmigrate in Samsara 輪迴. (The Cycle of Day and Night, p. 76)

這段話如何跟個人能量產生關連呢？「these appearances are like the ornaments of the individual's energy.」（p. 75）；「These experiences are merely manifestations of our elemental energies. There is nothing to fear in them.」（p. 73）當然後者這裡說的是譬如禪定時達到不散漫的專注力時出現的不管是境相或聲音，都是我們內在能量的顯現（明體所現），所以不用害怕，我只是依此類推罷了，因為唯識說萬法唯心，一樣的意思，「Even when something concrete appears to the senses, it seems as if it has no inherent reality in itself.」（p. 78）

這樣我們心裡會比較放鬆一點，不會那麼緊張。上面我所寫的 be present，南開諾布仁波切解釋說：「what is present is simply a bare attention. This awareness which is present there like a sky and has nothing in it relating to mental creation or attachment. It is just a simple presence of clarity.」（p. 72）當然後面說到放鬆的警覺（being alertly relaxed, relaxing alertly with presence）是關鍵，以資深佛友說法：放鬆然後專注，明體就顯現。

我想恢復以前靈氣靜心的狀態，我比較能感應，也能夠補充我自己的能量。跟資深佛友說的一樣，我不習慣有一個人格的禪定對象。我以前練習 Reiki Reading 有時長達一小時。凌晨我只是闔眼盤坐著，靈氣還可以，但感覺我隨著放鬆「沈」了三次，沈的意思是一次比一次更放鬆，我聽見牆上的鐘非常大聲，聽見旁邊除濕機裡的水滴滴下來，接著閃過句子，我沒有費力記。

Even though we may be an ordinary person, living in the human dimension of flesh and blood, if we are capable of finding ourselves in the state of Rigpa, we have overcome the limitations of transmigration 流轉 in Samsara 輪迴. This means we are no longer conditioned by what arises in the mind. A true practitioner of Dzogchen, finding himself in the state of Dzogchen, even though he is engaged in the concrete material world about him, is not conditioned by what surrounds him. Therefore, he does not suffer like an individual who takes everything about him to be solid, substantial, and real. We can say that such a person has overcome transmigration and karmic vision. (The Cycle of Day and Night, p. 75)

這樣的人稱為阿羅漢（Arhats），不過名詞對我們沒有太大意義。資深佛友反問我中觀見如何過渡到大圓滿見我並不清楚，也缺乏實際生活上的連結與運用，所以現在正想辦法運用。蓮花生大士說：「The individual is not conditioned by appearances but by his attachment to appearances; this attachment originates within the individual and not in the object.」（p. 76）我們就算不為顯像所箝制，也會被自心的執著所限，所以問題不出在該物件有多真實，而是自己內心過於執實。我前面的依此類推這裡寫了嘛：

In the same way, everything arises as an ornament of one's energy, and this presence is self-perfected is a very important one in Dzogchen. If we were only to speak of primordial purity, then Dzogchen would be no different than Zen 禪. But this understanding self-perfection sets Dzogchen apart from Zen. When we are present in the state of Rigpa, everything we see is a manifestation of our own individual energy, like a reflection in a mirror. The whole dimension around oneself is spontaneously self-perfected in the potency of pure presence. (The Cycle of Day and Night, p. 77)

當然以上要在處於 primordial purity 狀態時才有資格講，體悟到一切顯像都是自身能量的遊舞（這哪本書上看的），不過我們先瞭解到這個道理也可以了。巫士唐望說受孕是意識的授與，藏密說是父精母血加上意識，這些都是能量型態，除了意識以外，那屬於另一個存有的相續心識，因為行動化為業力之故被拖進輪迴裡來。是你的能量展現為業力，你自己去瞭解。

書上說的禪定或禪修（contemplation）意思也就是 being present in the state of Rigpa。不過我想以後我使用靈氣靜心也可以慢慢體會這些，這我本來就很會的，我曾經記了厚厚一本傳遠距靈氣的經驗，有幾次我彷彿站在大風吹的廣袤宇宙中，有時候我自問自答（自己問明體，明體自顯現），我看比分心唸咒好多了。

Sakyamuni Buddha is said to have been many times in a state of unmoving samadhi 三摩地 or undistracted concentration. But this did not mean that He was in a state of pure presence and He did not move from that, becoming distracted by mental activity. He was neither distracted nor conditioned by thoughts, and yet He performed all actions perfectly --moving and speaking and reasoning. Then, after this period of contemplation is concluded, even when something concrete appears to the senses, it seems as if it has no inherent reality in itself. (The Cycle of Day and Night, p. 78)

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2009/02/18 Wed, cloudy, indoor 22.6°C 《日與夜的循環》英文版：The Practice of the Night

《日與夜的循環》讀到夜的練習部分，這部份需要睡前及醒後來做。簡單說就是利用觀想集中注意力於一點，接著放鬆，進入夢鄉。南開諾布仁波切說是因為停不下來的思想讓我們失眠，將心專注於一點卻是很容易入眠的。差別在於維持這樣等同禪定的止的練習入睡，在夢還沒生起時，我們會容易經驗到自然淨光（natural Clear Light），因為專注於一點將停止內在對話（散漫思想），先止再睡，不僅接著的夢可以較少業力軌跡的夢，且容易有清明夢，可能是散漫思想（日有所思）在這已經先建立一個心智斷流的關係。早上我有觀想心間阿字，是不是清明夢之前，我不記得了。

How do we do this? Just before falling asleep, visualize a white letter A or a small round bead of five-colored rainbow light in the space between our eyebrows. In the Dzogchen Upadesa, this letter or a tiny sphere of white light is visualized in the heart center because visualizing it between the eyebrows gives a sense of too much presence and one may not be able to fall asleep. But here we visualize it in the forehead center because this gives automatic control of all our vital energies or prana 氣. If we should succeed in visualizing this five-colored bindo (tigle 明點) , this is very good for realizing control over the elements (The Cycle of Day and Night, pp. 83-84)

Chuck 曾在夢報告寫到睡前觀想眉心明點，接著感覺非常明亮如白天。我選心間阿（或 A），大如豌豆，隨時觀心間阿，可以將注意力收攝回來，並且出體時集中注意力於心輪還可以收攝法界能量。

We will get caught up in these thoughts and sleep will to come right away. But if we continue in the presence of a relaxed state, sleep will come easily. This means that we have integrated this pure presence with sleep and this is called the natural Clear Light. Then we will find ourselves in the presence of the real condition of existence, the Dharmata, undistracted by discursive thoughts. (The Cycle of Day and Night, p. 84)

畫線部分在本文中一直重複出現，中文意思是「臨在於存在的真實情況」——也就是 Dharmata，法性。今天來不及摘南開諾布仁波切講人為何要睡覺，意思也是要自然回返「臨在於存在的真實情況」，這段期間很短，差不多剛入睡到夢起來之間，因為這時可以擺脫物質世界，且不受散漫思想所縛。

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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？！

[SW]

2009/02/21 Sat, cloudy/sunny, indoor 20.3°C 《日與夜的循環》英文版：interrupt the continuity of illusory vision；「停頓世界」

我們來說說南開諾布仁波切仁波切怎麼說夢修。在最後倒數第三節 The Benefits of the Practice。南開諾布仁波切仁波切說只要我們日與夜同樣以此方法練習，我們生活上的所有層面都會進入禪修。然後修行者的能力將會發展出來，且當我們更加熟悉此道時，我們的 passions 將轉為對修道有用的面向，更有甚者，我們益發能以三身（Trikaya）——the three dimensions of one's existence——幫助他人。這好比說，上次我在夢裡夢到一千多隻貓被非法逮捕，我也是為了營救自己的貓，跑去交涉。也好比說，我出現困境，其他人或上師來到我夢中幫助我一樣。人的存在層面不限於肉體物質層次。

The degree to which we become familiar with the practice can be measured by the extent of our control over the dream state, recognizing our dreams to be dreams while still sleeping.
Because primal awareness is present, all appearances arise as friends who can help one on the path. In fact, everything encountered along the path can now be something utilized to help develop our practice. Therefore, we can interrupt the continuity of illusory vision and we find ourselves in the state of the Dharmata 法性, the real condition of existence. (The Cycle of Day and Night, p. 90)

這除了跟艾克哈特鐸利說的「心智流的中斷」一樣，這是起步，中斷的時間會越來越長，最終達到唐望說的「停頓世界」。《巫士唐望的世界》，魯宓譯序寫到：「戰士的內在思維暫停後，日常世界的真實描述與巫術世界的奇妙描述都同時停止作用，於是戰士終於能够擺脫言語描述，達到『停頓世界』的狀態。」（p. 37）可是他說「停頓世界」是意識自由的最初步、體驗實相的先決條件，「看見」（或南開師所謂的禪觀）才能發生。所以說停頓世界是起步，中斷心智流則是熱身而已。

「停頓世界」(stopping the world)是「看見」的第一步。幾年來，我一直把「停頓世界」的觀念看作是沒有任何意義的神秘隱喻，直到學習快要結束時的一次正式談話中，才完全瞭解到這個觀念在唐望知識體系中所占有的重要地位。
唐望表示要達到「看見」，首先必須「停頓世界」。「停頓世界」的確是某些知覺狀態的適當處理。使日常生活的現實發生改變，在這些狀態中，日常生活的真實已經改變了，因爲平時持續不斷的詮釋被另一套陌生的情况所停頓了。就我的例子來說，與我平常詮釋不同的陌生情况，便是巫術對世界的描述。唐望「停頓世界」的先决條件是人必須先心服；換句話說，必須學會新的描述，好用來和舊描述對抗，那樣才能打破我們所共同持有的，對于知覺或者說世界的現實不加懷疑的武斷信念。
「停頓世界」之後的下一步是「看見」。唐望對于這個觀念的解釋，我喜歡用下面的話來形容：「對我們所謂現實描述之外的另一世界給予知覺上的回應。」（《巫士唐望的世界》pp. 45-50）

所以為什麼巫士做夢當中可以「看見」能量，因為也是先停頓夢世界，才能「看見」。