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)

《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 » 2012-03-10, 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」)。

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。
SW
系統管理員
 
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所摘段落翻譯-1

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)

我們應該總是以這四點行持的變化來訓練我們的心,以這樣的瑜伽練習我們永遠不應與我們自己分離,在這個瑜伽中我們覺察我們本有的存在如同我們是自己的真實主宰。持續以此全然的覺知而不分心於(飲食、坐著、行走及睡眠)四種時刻即為這項練習的根本。

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)

心之本性來自於本初的空及無我,對此無有任何具體之物,其明晰的面向即是無礙(及無間斷),就像月亮倒影在水面上。這就是那個純然臨在的無上本初的覺知,在純然臨在中沒有空明之二元存在。我們應瞭解這個本初覺知是本然與自發的自圓滿。

「(external) appearances are merely ornaments (or embellishments) of the real condition of existence」(p. 44)
外在的顯象只是存在實相之裝飾。

「appearances and pure presence are recognized to be inseparable」(p. 45)。
顯象及純然臨在是組在一起而不可分離的。

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)

存在的絕對情況超越了主客限制,是純粹臨在之真實自生本初覺知。
關於這純粹的臨在,普賢王的三狀態確實圓滿具足:竭盡所有業力軌跡,其體性(也就是法身)就是空性;竭盡所有念頭與概念,其本性(性相)(也就是報身)就是明性;竭盡所有欲望和貪執,其能量(也就是化身)周遍無礙(和無間斷)。
SW
系統管理員
 
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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

几段对觉性的直指摘译得极好,收藏了!
一意孤行
一般會員
 
文章: 66
註冊時間: 2015-09-21, 09:38
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所摘段落翻譯-2

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)

透過完全淨化我們的所知障,我們因而獲得了萬法的知識,就如同萬法之於其存在之實相。
由於我們全然地從二元中解脫,這種二元關乎理解的個人及其所理解的東西(也就是能所),我們即被稱為屬於遍知如來之家族。

睡前
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.

晚間(睡前)我們應讓自己的感官安頓於持續覺觀的情況下;更進一步,我們應將自己的專注練習與睡眠融合。
 
觀阿字或五色明點於眉心
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)

在即將入睡之際,我們應在眉心觀想一個白色阿字或一個五色光的球體,清晰觀想成差不多一粒豌豆大小。首先我們將注意力放在這上面,然後稍微放鬆覺知以讓自己入睡。

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)

睡著的過程也就是我們進入存在實相之明性的因,我們的感官隨後完全收入純然臨在狀態之法界。只要我們一睡著,就有可能繼續找到(發現)自己處於存在實相如其所是狀態的當下。

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)

這段覺觀(即自然淨光)期間之結果,就是當我們進入睡眠狀態將能認出所作的夢只是個夢。(在夢中)發現到我們免於所有幻覺,這種夢以有益的方式顯示為我們的次元和本初覺性。
因為本初覺性就是當下臨在,所有顯象皆如(在修道上幫助我們的)友伴而生起。幻覺的連續性於焉被中斷,於是我們發現自己處於存在實相之臨在狀態。

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)

直視那個(純然臨在之)狀態的臉,我們以純粹的注意力來觀察它是誰,這就是禪修。這個找不到任何可識別(或可確認)的東西在那兒的清明而赤裸的自生本初覺性,當它生起即自解脫,然後一種不二的本初覺性就能現前。
在那一刻,我們發現自己超越所有對境,並超越所有執取二元之散漫思維,一種不散漫的本初覺性便清晰地顯現。

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)

當我們日夜修習此瑜伽之精髓,我們整個生活層面便契入覺觀。對此修習更加熟稔後,我們的熱情就能轉為道用(而變得有用)。因為證悟了我們存在三層面(指三身)之故,我們必將獲得利益如虛空般廣大眾生的全部成就。
SW
系統管理員
 
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所摘段落翻譯-3

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)

一切顯現於外之事物都是存在的實相,而內在純然臨在即是本初覺性。由於無任何二元分別之大樂覺受具有能量的性質,我們認出欲望實際上即是代表大樂的潛能。

「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)

我們的見地是看待事情的一種方法,其可以包含分析及解釋。但是「瞭解」基本上是以經驗進入那個見地的知識。

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."

個人本初狀態之知識,藏文稱為本覺(rigpa)——即純然臨在、直覺的覺知。
SW
系統管理員
 
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所摘段落翻譯-4

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.

在大圓滿中,所有現象被理解為菩提心或本初狀態的能量潛能,這些顯象就是這種狀態的特質或裝飾。當我們契入這知識,我們對此便無疑問。因此,我們可以確認這些外相都是心的魔幻演出。

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)

心性是來自最初的空,且無有任何「我」或具體的物質,但是我們不應把心想成只是空無一物,因為它具備鏡子的明晰和清澈。這個明晰(明性)不受阻礙地存在,也無有間斷,就像是月亮以不同的方式倒影在水面上。

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)

六感官的蘊集先於任何概念或判斷的形成,這就稱「明性」。外相涉及外在世界,而愛欲或苦惱以及業力軌跡則涉及內在經驗世界。這個純然臨在之內在狀態的顯現也就是本初覺性。
SW
系統管理員
 
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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
一意孤行
一般會員
 
文章: 66
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所摘段落翻譯-5

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.」
我們不用嘗試去以任何方式阻擋或排拒這些,就只是對其生起的當下保持覺知。
「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)
當這能力全然發展出來時,真正的自解脫便會發生。在此階段,我們已到達本覺狀態的延續。

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)
什麼是臨在狀態?這是一種存在超越主客限制的情況;它是一種自然的或無偽的純然臨在之自生本初覺知,表示這狀態的特點是本初清淨和自發的自圓滿二者。

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.
這三者被稱為本體、性相和能量。關於純然臨在之狀態,其本體(為法身)即空性。此本體是一,即基礎地(Ground),於其中一切現象被認知。
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)
其能量(為化身)即無礙周遍與無間斷的。這裡「顯現」意指在相對層面的某個東西,也就是說,在物質層面與眾生接觸。

「In this case, external appearance arise merely as a manifestation of luminous clarity.」
這種情況下,外在顯相僅僅生起為光燦明性之顯現。
「Without entering into any judgments, we remain present in awareness.」
不進入任何分別判斷,我們維持臨在於覺知中。

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)
萬法能量顯現的階段被稱為法性,當我們講到個人能量時,我們使用「查」能量這個詞表示如其所是之存在狀況的能量。所以我們必須瞭解何謂法性,否則我們無法將我們自身能量與之融合。
SW
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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:
个人微信公众号:金刚心髓莲花洲(实修心得原创分享)
yetijkd
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所摘段落翻譯-6

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)

法性之母意指存在如其所是的真實情況,從中生起所有現象,就像小孩由母親所生。在密續中,我們講到一切都是從空性中生起,例如,風大生起,接著其他元素相繼生起。如同那樣,空性即事物的情況,於是我們講到「本初本淨」。既然一切都是從這個法性所生,它就被稱為「母親」。

「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)
一般而言,個人被其概念和對世界的二元觀所限。再者,他對不涉入推理和二元分別的空性是什麼,沒有真正的瞭解。

「The Dharmakaya 法身 in itself is actually beyond conception and expression. It is the all-pervasive dimension of existence itself.」(pp. 69-70)
法身本身確實超越概念與表達,它是存在本身周遍一切的次元。

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)
心是什麼意思?這必須要跟所稱的心性加以區別。為了釐清這件事,有個鏡中反射的例子:心中生起念頭就像反射,而鏡子本身(鏡子具有反射的能力)則像心性。當念頭生起,我們不跟隨念頭進入分別判斷與概念,而僅是維持住當下,這個心性的品質就被稱為本覺。本覺意指當下的狀態。
SW
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