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 Supreme Source》(無上的泉源:大圓滿心部根本密續)

《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 » 2012-03-11, 00:28

2009/06/22 Mon, cloudy, outdoor 32-30°C, indoor 29.8°C 《無上的泉源》英文版七、八章;完全意識

這週我把《The Supreme Source》 拿出來看,我沒看完,後面 Kunjed Gyalpo 的本論摘起來很枯燥就沒看了,可是這週末益西南開仁波切(南開師兒子)要講這本,書全名是 The Supreme Source: Kunjed Gyalpo, The Fundamental Tantra of Dzogchen Semde,是有關於大圓滿心部的教授。

接下來摘南開諾布仁波切講一味 Same Taste。既然我們知道所有心的活動、所有情況都是我們明性的一部分,因此對大圓滿教法來說將不好的轉化為好的便不是基本作法。我覺得大圓滿雖然是道理很簡單但是實踐起來卻最困難,這些並不是像我再練習新時代理論時那樣容易做到。譬如說出體可以跟指導靈會面,那我們出體就去呼喚他;或者出體可以進入前世或可能實相,那我們像孫武空翻十八個筋斗也可以翻過去瞧瞧。但一切情況都是我們明性所顯現,我們怎麼去認知這一點?

Same Taste
Thus it is not fundamental to the method of Dzogchen to transform bad into good, because in the state of contemplation we are really in the state in which there is no difference between good and bad. In the state of contemplation these opposites have the "same taste." This is also true when the final goal of Tantra—Mahamudra—is reached; good and bad then have the same flavor, just as they do in Dzogchen. That is why the method that characterizes the Dzogchen teaching is called self-liberation, and not transformation. (Dzogchen Teachings, p. 64)


唐望故事我們停留在「完全意識」這個詞彙上,上次我們摘到:

對於新看見者而言,把聚合點移動到一個特定的做夢位置,好逃離巨鷹的吞噬,那位置被稱為完全的自由。
新看見者最幸運的一個選擇,是去選擇完全的知覺,完全的自由。
藉著意志的力量,經過一輩子的完美無缺,他們使意志的力量變成意願。意願是所有琥珀放射意識的配合,所以可以正確地說,完全的自由就是完全的意識。
我們當然要這麼做,只要我們有足夠的能量。
唐望和其他 nagual 團體成員被內在的火焰所燃燒,進入了完全的意識狀態中。(《內在的火焰》pp. 334-335)


Kujed Gyalpo,這位普作王又稱為 the supreme source, pure and total consciousness, the fundamental essence of everything。如果本週要講 Chap 7-8,第七章講 self-perfection,對應於唐望的「完美無缺」;第八章講 essence, nature and energy, which constitute the condition of the state of consciousness,對應於唐望的「足夠的能量」。不知道一修還要去找什麼 21 個抽象核心剩下的 12 個好拼湊出自由的藍圖?

Chapter 7
Chapter seven explains the principle of self-perfection: the fruit of enlightenment is already perfected and is not something to construct through efforts because it has existed from the very beginning. This condition can be communicated in a more or less direct manner as befits the person to whom one is transmitting the teaching. In this regard, the text explains the meaning of two terms: trangdon and ngedon, the provisional meaning 不了義 and definitive meaning 了義. (The Supreme Source, p. 98)


關於唐望的「完美無缺」與大圓滿的「本自圓滿」,雖然英文同樣用的是 perfection,但是意義上 稍有不同。在唐望故事中巫士們必須盡力去做到完美無缺,如同唐望教授卡氏也是在持守他的完美無缺,好像完美無缺是很費力的一件事。但對大圓滿行者而言,自己 self 本初以來就是完美無缺,進而推及每樣事情也是完美無缺——這叫大平等性,這就是大圓滿的真義,那必須是不費力的一種認知或證知。

關於上述了義與不了義的說法,近似唐望的 nagual 與 tonal,這我們以前討論過了,所有可以名言的東西都是屬於 tonal 的事物,nagual 跟了義或勝義諦都是超越言詮且無以名狀的。

Chapter 8
This chapter opens with an explanation of the essence, nature, and energy, which constitute the condition of the state of consciousness. The text explains that as fro the beginning nothing concrete or objective exists, in the state of consciousness there is no view, no meditation, no commitments, etc.
The true meaning of "yoga" is to abide in the condition of the state of consciousness. (The Supreme Source, p. 99)


再來講完全自由,自由跟解脫用的都是英文 liberation,大圓滿就是自解脫道 self-liberation,跟完美無缺一樣,大圓滿都要加上 self,self-perfection 跟 self-liberation。我們因為今天只研究七八章,沒摘到這部分,不過之前已經摘過許多大圓滿的定義了。如果一時定義太高,沒辦法融入日常生活,又不是像新時代去找指導靈跟高靈,然後問他們我將來會如何這麼簡單,我們只好從基礎的阿字明點觀想開始修起,還有金剛呼吸,看看對於意識本身(本覺)會不會有所認識,以後才能談到完全意識。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

Re: 《The Supreme Source》(無上的泉源:大圓滿心部根本密續)

文章SW » 2012-03-11, 00:30

2009/06/25 Thur, cloudy/raining, outdoor 27-32°C, indoor 28.8°C 《無上的泉源》英文版:九、十章

今晚先要複習 Chapter 8-10。Chap. 8 摘過了,Chapter 9 我只有畫線一段而已:

Chapter 9
In general, one speaks of the "ten natures" of Tantra as the fundamental means of realizations. For example, first of all, there is the initiations, then the ritual, concentration on the mandala, belief in the deity, and so on. However, there are refuted here, as on accedes directly to the state of consciousness. Kunjed Gyalpo says: "Seeking me through the ten natures is like wishing to walk in the sky and falling down to earth." (The Supreme Source, p. 100)


「Ten natures」可能不是寶性論講的十種佛性說法,而是顯宗的十牛圖。因為一開頭這裡說「Chapter nine explains the meaning of the vehicles based on the principle of cause of effect, that is, of those teachings tied more to the external, enabling the reader to understand that they are erroneous paths.」(p. 99)我經常上密宗的部落格,他們很喜歡講(這位上師或這個網站)可以讓你「省去繞許多彎路」,南開諾布仁波切這裡的意思也是說「the text (本論)explains that likewise these are "wrong paths"」:

This is by no means a censure 譴責 of teachers of the vehicles of cause and effect based on karma; however, one can certainly assert that some of these paths display an imperfect understanding of the condition of the individual. Were this is not the case, some teachers would not insist on the need for a gradual path that is the same for everybody, where ineluctably 不可避免地 one has to proceed one step at a time. (The Supreme Source, pp. 99-100)

So,怎樣呢?漸道就漸道、因果論就因果論啊,這些都是相對層面上的法則,上師面對成千上萬的弟子是否可能個別指導呢?我今天翻閱《世界心精華寶》,貝瑪仁增仁波切(他前世是移喜措嘉的密伴,就是蓮師要她去找身上有顆紅痣的帥哥,這故事我們講過了)在台多年,他說:

現階段所謂密乘的弘傳,在台灣只能算是名過於實的宣講,不能名副其實的授受。像是很多弟子沒有足夠的時間從事修持,只能隨著因緣接受灌頂而無法深修。也有些人認為密乘僅僅是在接受灌頂而盡力持咒,卻不能致力於使教法有益自心。現今台灣密乘流傳的狀況,當然不能只歸類為弟子的問題,來到台灣傳播密法的上師、阿闍梨也大多不能如理依照次第引導弟子,大多只是暫時來台灣傳授灌頂,難以帶領弟子深入修持。所以我的看法是,現在台灣的密乘流傳仍處於迷茫狀態,不知如何進入真正的修持。( 《世界心精華寶》p. 99)

我跳看到書最後講到大圓滿之簡介,前行修持就包括上週南開諾布仁波切所傳授的身 Ru-shen 還有心 Ru-shen 的吽字觀想法。如果我不是因為聽聞了南開諾布上師的解說並同步共修,我即便看書也不知如何操作,何況是修持呢?所以我十分贊同南開諾布仁波切的網路大圓滿傳法。接下來是 Chapter 10,幾乎從頭畫線到尾:

Chapter 10
Chapter 10, which discuss the perfection of the state of the consciousness, brings up a very important point, A practitioner of Dzogchen must be aware of all the teachings and know how to apply them because Dzogchen is not a school or sect that imposes limits. Any method can prove useful as long as it is practiced in the spirit of Dzogchen. Each teaching has its "narrowness" that says you must do this, you must not do that. But this in not so in Dzogchen because the aim of this teaching is to liberate, and in this case this does not mean only from transmigration in samsara 輪迴, a topic that is much discussed. Liberation means helping one to emerge from one's "narrowness," to overcome one's limits, and any method can be used to achieve this aim. For example, a Dzogchen practitioner can practice the Vajrasattva purification method, visualizing Vajrasattva and reciting his mantra. But the Dzogchen tantra never speak of visualizing anything. (The Supreme Source, p. 100)


這部分我們 2009/03/02, 03/03 摘過了:

A practitioner of Dzogchen must be aware of all the teachings and know how to apply them because Dzogchen is not a school or sect that imposes limits. Any method can prove useful as long as it is practiced in the spirit of Dzogchen. Each teaching has its "narrowness" that says you must do this, you must not do that. But this in not so in Dzogchen because the aim of this teaching is to liberate, and in this case this does not mean only from transmigration in samsara 輪迴, a topic that is much discussed. Liberation means helping one to emerge from one's "narrowness," to overcome one's limits, and any method can be used to achieve this aim. (The Supreme Source, p. 100)

繼續 《The Supreme Source》,中午看到噶拉多傑也就是極喜金剛的英文是 Vajra of Supreme Pleasure,所以是直翻,真的是極喜。昨天摘到解脫意謂幫助我們從個人的狹隘中跳脫出來,也就是克服個人的侷限或限制。基於此,任何方法都可以拿來用。譬如說,大圓滿行者也可以練習金剛薩埵淨業法門、觀想金剛薩埵且持其咒語,「But the Dzogchen trantras never speak of visualizing anything.」(p. 100)這裡也提到,這種態度同樣應用於獻供(offerings),「Nevertheless, the offerings are always made in the Dzogchen attitude and not in an ordinary way, without being conditioned by the concept of something exterior.」(pp. 100-101)
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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