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

《The Supreme Source》(無上的泉源:大圓滿心部根本密續)

文章SW » 2012-03-10, 00:44

圖檔

2009/02/22 Sun, sunny, indoor 23.3°C 《無上的泉源》英文版:心部是大圓滿的基礎

《The Supreme Source: The Fundamental Tantra of Dzogchen Semde》(無上的泉源:大圓滿心部根本密續)主要在介紹大圓滿的心部(Semde),本書包含三部分:第一部份來自毗盧遮那(Vairocana)的譯作;第二部分才是南開諾布仁波切的教授;第三部分也是譯作。因此我們集中第二部分來閱讀,否則書這麼厚,會進度非常慢。

在本書序文中說,心部(藏音 Kunjed Gyalpo)是大圓滿的基礎,「Its aim is to awaken each individual to his or her true nature: the primordial state of enlightenment, which can be compared to a mirror on whose surface the multiplicity of the phenomena of existence is reflected.」這裡還說,「Introducing this knowledge is the teacher's task, while understanding it deeply and integrating it into one's existence is the disciple's task: only when this has been accomplished do the traditional texts becoming living words, precious pointers along the timeless journey towards the supreme source.」(p. 9)

所以,我們直接從 p. 75 Part Two: An Introduction to the Kunjed Gyalpo 開始。在進入英文文本之前,先要熟悉一下中文用詞。竹慶本樂仁波切在《狂野的覺醒:大手印與大圓滿之旅》最後十分之一篇幅才進入大圓滿,他說:「進入禁戒明覺乘之後,我們才真正踏入了金剛乘修持道。就九乘佛道的角度來看,有所謂的外三密續和內三密續,外三密續即是禁戒明覺稱的修持:事部密續、行部密續以及瑜伽部密續;內三密也就是所謂的卓千大圓滿。」(p. 303)心部屬於第九乘阿底瑜伽三部之一:

阿底瑜伽可再細分為三個部分:心部(Semde,先底,心識部)、界部(Longde,龍底,法界部或出世法界部)、口訣部(Menngakde,緬雅底,口訣部或深密口訣部)。第一個名相的 Sem 即是「心」的意思,第二個名相 Long 則是虛空或空間,而第三個詞彙 Mennga 則是口訣;透過詳盡的瑜伽修持步驟以及上師的口訣,我們於是進入本初佛的虛空之中,不過我們必須學習當一個勇敢的人,學會如何裸裎相見,我們必須要有很大的勇氣才能揭露自身的根本覺性。(《狂野的覺醒》p. 320)

所以我們沒有時間瞎混了,就像是最後決戰,要或不要就是當刻的事。我們其中一個掉頭走了,就永遠失去任何機會了。這樣是不是很過癮哪?所以我們還是把自己準備好,具足相當的信心與勇氣,take one is to take all,要者全拿。

在接到一通驚天動地的「起床電話」之後,我們終於進入了這個最後階段,而這通起床電話就是所謂的「覺性灌頂」(Empowerment of Rigpa),這個覺性灌頂就是最後的呼喚,它讓我們從此告別夢境。(《狂野的覺醒》p. 320)

帥啊!請進入挑戰者寶座。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 00:47

2009/02/23 Mon, sunny/cloudy, indoor 24.8°C 《無上的泉源》英文版:inserted the energy of his or her wisdom

今天終於要切入《The Supreme Source》,雖然我沒看幾頁。在外瑜伽裡有三個密續,事部、行部、瑜伽部密續,基本上我們稍稍瞭解就好,以前在摘《九乘次第論集》已經講過了,這裡僅摘列一些比較清楚的說明。譬如南開諾布仁波切講到本尊觀想:

The kriya tantra 事部密續 teachings hinge on the concept of the "deity,"本尊 but certainly not in the sense of a single creator-god. What, then, is meant by "deity"? A deity is a being who has accomplished realization 證悟 through this same path. So, all realized beings can manifest in the form of a deity and the deity itself is deemed to be the main means of realization for practitioners, whose task is to prepare themselves to receive that deity's wisdom. (The Supreme Source, p. 77)

外密續是本尊是一位自外於自己的已證悟的存有,吸收他的智慧;內密續則視本尊為自己佛性的顯現,是自己的本性/自性,這是基本差異。按事密所說,行者如何準備自身好接受本尊智慧呢?南開諾布仁波切說:「First of all by considering that realized beings are present everywhere and at all time.」(p. 78)他說本尊的出現(present)不是我們眼見為信的「東西」,已證悟的生靈時空的限制,只要我們適當地準備好,接受其智慧不是問題。

我在想我們想要修大圓滿的也還是得從基礎班上起,意思是說九乘按部就班修上來,就事密來說,「practitioners have to devote themselves to the purification of body, voice, and mind.」(p. 79)身語意的淨化整天在說:

In terms of the body, it is necessary to perform "prostrations," visualizing the realized beings in front of one-self, or to do physical and breathing exercise.
In terms of the voice, it is necessary to recite specific mantras for purification and for the development of clarity while maintaining mental concentration. (The Supreme Source, p. 79)


南開諾布仁波切解釋咒語不是普通的字句,「it was pronounced by a realized being that in a certain sense inserted the energy of his or her wisdom into it. Thus, the power of the mantra resides in the sound vibration and not in the written letter: by pronouncing a deity's mantra correctly one is connected with the wisdom of that specific deity.」因此不同種類的咒語有不同的功用(p. 79)。身跟語(能量)說了,沒講到「意」?

Finally, as regards the aspect of the mind, the fundamental point of the kriya tantras is to focus one's concentration on the realized beings, to receive their wisdom and to awaken. Thus one visualizes the "deity" forms of realized beings, selecting one in particular that becomes the symbol representing the wisdom of all the enlightened ones. (The Supreme Source, p. 79)

意思可能像宗薩仁波切說的比較簡單,只要認為他真的就在那裡就夠了,然後我們接受他的智慧加持或連結。本節結論:

In general there are three fundamental points in all tantric practice (and not only of the kriya tantras): mudra 手印或手勢, mantra 咒語, and visualization 觀想, linked respectively with the body, voice, and mind. Mudras are hand gestures with diverse functions: tendering offerings such as flowers, perfume, silk clothes, etc., invoking the power of the deity and absorbing it into oneself, and so on. The simultaneous use of mudra, mantra, and visualization is extremely effective and can markedly increase the practitioners' capacity to enter into contact with the visualized deity. (The Supreme Source, p. 79)

我們中心都沒有教手印。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 00:52

2009/02/25 Wed, sunny, indoor 25.3°C 《無上的泉源》英文版:essence、nature、energy 三種智慧

《The Supreme Source》,所謂父續或母續跟我想的不一樣。在高階密續(higher tantras)中分父續、母續、不二續,其實分別跟 lunar-masculine force (corresponding to the aspect of method)、solar-feminine force (corresponding to the aspect of prajna 空性 or energy) 及兩者平衡的不二(non-dual)。簡言之,父續跟跟明性(clarity)及物質顯現(material level of manifestation)有關;母續則跟空性與能量——存在的潛力——有關。

或者說父續為生起次第;母續為圓滿次第。但我比較有興趣的是,基於空性與能量(顯現潛力,說的就是隱含秩序層的事),母續。含那洛六法。所以我傾向母續是這意思。

The mother tantras are mainly concerned with the completion phase, or dzogrim, that consists in re-absorbing or integrating the pure mandala dimension within one's "subtle" body composed of the channels, prana 氣, and vital essence. For this reason, the breathing methods and those of concentration on the charkas 脈輪 and channels 氣脈 are indispensable, together with perfect mastery of the kundalini 拙火 energy. In fact, the famous teachings known in the modern tradition as the "Six Yogas of Naropa" belong to dzogrim. (The Supreme Source, p. 83)

對大圓滿來說,透過三樣基本觀點來闡釋:基、道、果,也就是三種智慧:essence、nature、energy。南開諾布仁波切仁波切經常以鏡子來說明這三樣特性,鏡子本質、反射特性、鏡中影。我們今晚簡單摘完這三樣東西就好:

Essence:說的是 mind,思想由心生,由於找不出思想的出處、停留處與消失處,所以說心性本空。「We find there is nothing, which is why the essence is said to be emptiness.」(p. 85)

The concept of emptiness, or shunyata, is very widespread in Mahayana Buddhism. However the fundamental point to understand is that emptiness is the true essence of material phenomena. (The Supreme Source, p. 85)

Clarity:念頭接連不斷地顯現,「Their essence is emptiness, nevertheless they manifest ceaselessly. The same applies to our senses: all the objects we perceive are ceaseless appearing of our karmic vision. Thus, then, is the nature of clarity.」(p. 76)

Energy:活動且不中斷的功用(active and uninterrupted function),「We think something and then e follow this thought and enter into action.」(p. 86)所以能量意味 to produce something,無論是有形的動作或無形的想像、can be pure or impure。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 00:55

2009/02/28 Sat, sunny/cloudy/raining, indoor 21.6°C 《無上的泉源》英文版:All that necessary is to relax

但是我是要練本覺的,上次《狂野的覺醒》上師直指心性,或喚起本覺,就好像接到一通 morning call,把我們從睡夢中叫醒,不好意思這本書到此摘完了,所以有講到什麼大圓滿嗎?好像也沒有。

代表九乘之顛的大圓滿就是阿底瑜伽(Atiyoga),對於我們這樣的初學者,僅僅是時時刻刻保持警覺都不容易。「With atiyoga, we reach the culmination of the path of realization: Dzogchen, or "total perfection," whose characteristic path, being based on the knowledge of self-liberation, does not entail any more transformation.」(p. 84)事實上南開諾布仁波切仁波切說的是「release of tension」、「leaving as it is」,放鬆於禪定狀態,即當下圓滿。

資深佛友也說我放鬆的時候比較好,也就是比較有智慧;反過來說,緊張對我是不好的,比較笨。「All that is necessary to enter into the state of contemplation is to relax.」(p. 84)以前看催眠老師,他還要同學帶我去 spa,他說我不懂什麼叫放鬆。聽說做愛可以一層一層鬆開許多脈結,瑜伽士修雙修就是利用這個放鬆,不是為了什麼身體的愉悅,因為最終要完全打開的是中脈好直達頂輪體驗大樂 。

When we follow the Dzogchen teaching, if we have sufficient capacity, we can start directly with the practice of contemplation. The only really indispensable thing is practice of guru yoga or "unification with the state of the teacher," because it is from the teacher that we receive the direct introduction to knowledge. (The Supreme Source, p. 84)

看來上師說的沒錯,要修大圓滿,光靠一個上師瑜伽就夠了。以前武俠片主角受傷,另一人幫他背後氣功治療,然後全數武功就傳過去了,真是省事啊。南開諾布仁波切仁波切還說大圓滿沒有密法的十項必修(Dzogchen is the absence of the ten requisites of the practice of Tantra),例如灌頂、咒語、曼達、觀想等等,「all that is necessary is to discover that the real condition and to remain relaxed in the state.」瞭解這一點很重要。(p. 84)

之前摘過大圓滿基道果有三種智慧:本質、本性、能量,essence 翻本質也不對,在《淨治明相》裡說的是本始基,南開諾布仁波切用鏡子來比喻,essence 就是鏡子本身,或像天空本身,是一種法身的概念。因為講到父續的明性跟能量有關,也就是跟顯現;母續講的是空性,跟潛藏力有關。講到能量或能量的潛力,可以分兩方面來說,外在的與內在的。

Externally
This "mode of manifestation" of energy, in which the reflection manifests externally, is called tsal in Tibetan. Impure vision tied to karma and to the material dimension and pure vision at the level of subject and object are both tsal manifestations of energy.

Internally
There is also a way in which energy manifests "internally," in the subject itself, in the same way that images are reflected in a mirror; this is called rolpa.

Basic condition
The third way energy manifests is called dang, and represents somewhat the basic condition of energy, its potentiality to take on any form according to circumstances. (The Supreme Source, pp. 86-87)

不好意思,我不知道上段能量在講什麼:外在顯現是業力所致;內在觀想也可變得 concrete;第三種則隨環境條件自然顯現。大概是這樣的意思。有人問無始之始或輪迴開始在何時,回答說起一念便墮二元。凡事不判斷比較好。

Of course we can stay in peace doing nothing as long as we are not distracted. But if it is otherwise, it means we are slaves to dualism, conditioned by the object. In this case it is not enough to think that we have the essence, nature, and energy: conditioning by dualistic vision is precisely the obstacle that we need to overcome in order to allow the sun of the primordial state to shine again. (The Supreme Source, p. 87)
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 00:58

2009/03/01 Sun, cloudy, indoor 21.9°C 《無上的泉源》英文版:Bodhicitta refers to the state of consciousness

潛隱秩序層對於我們的顯現已經推擠到不能忽視的地步時,就容易會有預知夢,但是我們做夢者會想:就算提早預知又如何呢?我們無從來得及做另一個選擇。我想到一個……叫「世界的種子」(world-seed),註釋說「即位於種子識的種子」。

什麼是「世界的種子」?它是存在於我們心中的小小種子:當我們看著某件事物時,它就成熟了,並影響我們看待這件事物的方式。
當你的頂頭上司走進門時,如果有顆良善的世界種子在你的心中成熟,你便會看到上司走上前來,說要替你加薪。如果有顆壞的世界種子成熟,就會看到上司對你大聲吼叫。
這些世界種子從何而來?它們如何在你心中播種?我們可以稱它為「業」(karma),或種什麼種子得到什麼果(業報)。決定我們如何看待世界的種子,是經由我們如何對待他人的方式而播種在心中。(《西藏心瑜伽》pp. 29-30)

不過呢,《The Supreme Source》有另一種觀點。此涉及佛法所謂了義及不了義的說法,一個是 the provisional meaning,另一個則是 the definitive meaning。

On overcoming their limits, understanding of the true nature dawns: this is the "definitive meaning." In general, in Buddhism all the explanations about karma, the law of cause and effect, etc., are deemed to pertain to the "provisional meaning." The real meaning corresponds to the explanation of the condition of the state of consciousness. (The Supreme Source, p. 98)

上面意思是說進入了義或絕對真理,就無所謂因果,因果是屬於不了義也就是相對真理的法則。「But when one transcends it and enter the state of consciousness, everything loses importance. That is way the text speaks of the single root, the state of consciousness.」(p. 98)

這本書第四章開始,主題放在一個字:consciousness,這是我在其他佛書都沒見過的,以前我曾經懷疑唐望傳承以意識(consciousness)為依歸是一種不了義——也就是非究竟的方法,更有些書把意識扁得很低,或者他們說的是心識流(mind stream),回到英文語系中來看本文,意識沒有什麼不對,大圓滿本覺就是修意識,因為這裡把意識直接等同菩提心(bodhicitta)。

Budhicitta: the sutras 經論體系 speak at length 長篇大論 about bodhicitta as a commitment motivated by compassion to help others. At the level of the relative condition, there are deemed to be two kinds of bodhicitta. However in Dzogchen, bodhicitta does not mean only the principle of compassion characteristic of the Bodhisattva path 菩薩道. Bodhicitta is the original state, the true condition as it is, immutable. In Tibetan it is called changchubsem. In general, sem means the mind, but in this case it refers to the state of consciousness, or "nature of mind." (The Crystal and the Way of Light, p., 92)

所以說意識的鍛鍊是正確的修行途徑,南開諾布仁波切說:「The state of consciousness can be referred to in many ways, but in Dzogchen, and especially in the Semde 心部 series, one of the terms most frequently used is bodhicitta.」(p. 92)這還真是令人驚訝呀!其實我知道自己不是很傳統佛教,是故自始至終我都不想寫太佛教文化的東西,所以我們主修大圓滿是正確的,別說修大圓滿跟四加行無關了,跟慈悲心也沒關,因為佛法中說菩提心分世俗菩提心跟勝義菩提心,這裡南開諾布仁波切乾脆結論,勝義菩提心就是意識j狀態的本性(the nature of mind)。

接下來的本文採用一問一答的,有一個代表意識狀態(the state of consciousness)的叫大寫的 Kunjed Gyalpo(小寫的話跟前面是同義詞)在說話。這個意識狀態傢伙呢是由三種本初智慧所組成:essence, nature and energy,從這種意識狀態又輻射出五種智慧(五毒轉為五智):attachment, anger, pride, ignorance, and jealousy。另外由此意識狀態也生起形成物質的五種元素:地、水、火、風、空,此乃 「as qualities of the energy of the state of consciousness」,因此「usually it is said that the state of consciousness of each individual is the real center of the universe」(p. 94)。以下這段很重要,我畫了星號,大寫的 Kunjed Gyalpo 其實是本初普賢王如來(法身佛),他跟 Sattvavajra 說:

"Engage your mind in hearing." that is, in sound. This is highly significant because sound is our main means of communication. A mantra, for example, only becomes effective when it is recited or chanted, because it is through sound that it is connected with a specific power. For us, moreover, living in the human dimension, any vision that appears before us, whether good or bad, is living energy manifesting externally. When there is a vision, there is also its energy, and it is thanks to the latter that we are able to see and perceive the other sense objects. But what is the means through which this energy is able to contact us? It is through sound. Living in sound frequently advises to "enter into sound." (The Crystal and the Way of Light, pp. 94-95)
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 01:01

2009/03/02 Mon, cloudy/raining, indoor 20.4°C 《無上的泉源》英文版:Liberation means to overcome one's limits

墮入輪迴是怎麼回事呢?這段蠻重點的,因為人老愛問無始之始的問題,看看本初佛大寫 Kunjed Gyalpo 如何解說:

Kunjed Gyalpo says, "Before I existed." What does this mean? It means before the state of consciousness. In general, one speaks of the origin, of the beginning of existence, but from which point of view? From the point of view of the condition of mind. In fact, if we want really to believe that there is a beginning, what could it be? The moment we enter into dualism 二元. For example, when we meditate abiding in the condition of the state of consciousness, we can be in a calm state, free of thoughts. Then suddenly, a thought arises, like a fish jumping out of water; we follow it, and enter into dualism. This is the beginning. Obviously this is a "small" beginning, but it enables us to understand the true nature of the origin of existence: it is dualism. Whence, then, does this dualism arise? Always and only from the state of consciousness; there is no other origin. Thus, it is written that before the state of consciousness, there is nothing that can be identified by concepts or defined in any way. (The Supreme Source, p. 95)

(說的)漂亮!你有沒有看過宗薩仁波切拍的電影《旅行者與魔術師》(Travelers and Magicians)?一對兄弟,哥哥去上魔法課,弟弟太小只能在窗外偷聽。哥哥整天想追妹妹,弟弟則很有研究精神。一天弟弟去幫哥哥送便當,在山巔草原上,弟弟淘氣幫哥哥的飲料下藥,結果哥哥一喝開始做夢。他夢見自己騎著白馬馳騁在山上草嶺,隨後進入森林迷了路。順著小徑來到一戶人家,這家夫妻倆,是標準的老夫少妻,少妻長得美艷,不得已只好收留哥哥過夜。由於老夫怕少妻受到壯男誘惑因此與世隔絕,白天老夫要去山裡工作,少妻在家織布,由於一直沒有時間送哥哥出山,這對登對的年輕男女日久生情且發生肉體關係。少妻計畫謀殺親夫,哥哥只好執行。他們在酒裡下了毒,老夫心知肚明,哥哥心裡忐忑。藥可能下不夠重,老夫要死不活的,哥哥後悔了要自己出山,少妻苦苦糾纏一路跟到山底要涉溪。一不留神,哥哥看到少妻落水,衣衫在溪水裡飄呀飄的,他後悔莫名,苦苦地呼喊她的名字。

哥哥滴下一滴淚來,落在剛剛喝的水碗裡,弟弟問他:「怎麼了?」哥哥如夢初醒,一切的遭遇都如夢幻一樣,如此真實卻毫不存在,只能欷噓地收拾收拾跟著弟弟回家。這個就是第一念起,後念此起彼落,所有現象依此而顯、所有經驗依此而生,是謂輪迴。很早前也看過一位西藏人妻兒都死光了,傷心過度睡著了做了個夢,在夢裡有了妻小,如何飛黃騰達,反正經驗一場醒來一切只是個夢。對已達 the state of consciousness 的人而言,輪涅未曾有,一切只是顯現。所以大圓滿要用鏡子做例子,本始基就是鏡子,萬象就是鏡中影。用天空來說明:

The conclusion of all the teachings is Dzogpa Chenpo, the state of bodhichitta. "Where is this state? In the dimension of dharmata 法性," the true condition of the state of consciousness. "Where does it manifest, where does it become clear? In the sky — in the space of the pure presence of rigpa 本覺," meaning in the union of emptiness and clarity." Where is it present? Both in the outer world, in the environment, and in the inner world, in beings." In short, it is omnipresent 無所不在的, but this should not be misconstrued 誤會 as similar to the denotation 本義 of "omnipresence" as one of the attributes of God in Christianity. In this case "omnipresence" indicates that our outer world is our own creation, a karmic vision, an appearance tied to ignorance 無明 of the true condition. (The Supreme Source, p., 97)

我想講一下,那種超越一切的無限制的不起一念的狀態。大圓滿見或 the state of consciousness 如何應用於生活中呢?

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)

上段還沒摘完,明天再摘。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 01:03

2009/03/03 Tue, cloudy, indoor 20.3°C 《無上的泉源》英文版:the path of meditation

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 tantras 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)

資深佛友寫過關於「not in an ordinary way」的獻供:

若對蓮師確實有他如同佛陀一樣的信解,那對他做的供養,無論是俗義的,還是勝義的,無論是供山河大地吃喝享用的東西,還是供養你的身體和行為、空性大樂,或是你的佛性與他無別,都會成為殊勝的供養,都會幫你迅速成就佛的果位。不清淨的身語意全供了(空掉了),換來的(或說剩下的)就是清淨的身語意。
如果行為能契合本質來去做,那一切行為皆可進入法的境地,能往這上面努力,則吃飯、睡覺、雙運、工作……都變成了修法。


什麼叫法的境地?「Kunjed Gyalpo says, "I am the root of all dharmas. I am the nature of all dharmas, of all existence.」(p. 101)說的其實就是法——所有現象。

But in term of the state of consciousness, this is comparable to a reflection on the surface of a mirror. The only way to overcome obstacles is the path of wisdom, and in this regard, it is more important to practice one hour of meditation, cognizant of its true meaning, than to do prostrations 大禮拜 for ten years. Why so? Doing prostrations is a means of physical purification that depends on one's intention. People who prostrate are convinced they need purification, they want to purify themselves, and it is precisely this intention that makes purification and the accumulation of virtue possible. Practitioners of meditation, conversely, know that the path of meditation can eliminate many obstacles, even in a relatively short time. In fact, realization follows upon total purification from obstacles. (The Supreme Source, p. 104)

Kunjed Gyalpo 結論說" I am the root of all existence."「Just as the sky is omnipresent」(p. 101)。越往後讀越高興,因為呢,大圓滿心部根本沒有禪定對象,「nothing to meditate」,不需要觀想、持咒、搞些分心的事,我真的覺得我修持咒冥想法反而不會靜坐了,吵死了,轟轟轟的,你知道有幾年,我在家裡 Reiki 座上傳靈氣,都可以坐上一個鐘頭以上,那時出體好強啊!所以我肯定是方法錯了,那些方法不適合我,如上所述大禮拜做十年,不如好好想想禪修的意義。其他的「nothing to meditate」,還包括不需要坐直、不講究姿勢、不校正發音、不修整心思等等。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 01:06

2009/03/04 Wed, sunny, outdoor 28-23°C, indoor 21.9°C 《無上的泉源》英文版:nothing to meditate

昨天寫到不用力氣地修行大圓滿。先講為什麼好好了解禪修的意義一小時勝過十年大禮拜:

This is because once one enters the true meaning of meditation, knowledge of the state of consciousness, then negative karmic deeds can easily be overcome without needing to resort to lengthy purification methods. That is why in Dzogchen it is said that realization does not depend on one's age, intelligence, or education but only on one's knowledge of the state of consciousness; this is the conclusion of the teaching. (The Supreme Source, p.105)

繼續摘讀下去,「新閱讀札記」要變成留美碩士班了,為什麼?因為我近期雖然也買了不少中文佛書,但發覺內容都差不太多,不然就是講授一些儀軌偈文,倒不是我已經完全瞭解並付諸實修,而是我沒有摘的興趣。因此我們可能要繼續修讀英文大圓滿系列佛書,可能會蠻久一陣子,是故在我沒有多餘時間精力翻譯的情況下,能夠跟著看的就只有留學生或英文較佳者了。怪不得留言版冷啊。

南開諾布仁波切說明「無可冥想」(nothing to meditate)意指「not creating with the mind, not entering into activity, not correcting, leaving everything in the authentic condition as it is」。基本上跟師父所說「因故身口意三無整」差不多。

There is nothing on which to meditate, there is no color for form to imagine, there is no concept on which to fix one's attention. Were there one, it would no longer be true meditation. This is called gom med, and the highest level of practice in Mahamudra大手印 is defined in the same way, equivalent, in short, to tregchod 且卻(力斷) in Dzogchen. (The Supreme Source, p. 105)

接下來就說到禪修冥想不需要維持某種姿勢、不需要練習某種呼吸、不需要校正聲音,基本上只要放鬆就好。所以說睡覺作夢時很放鬆,「有大手印的狀態」,是指這個覺知意識狀態。

"Do not correct your body." What does "correct your body" mean? Following instructions to assume a certain posture, for example the lotus position, in order to breathing exercises, and so on. However, our text says not to correct but rather to relax. "Do not meditate on the deity 本尊," do not think about, concentrate on, or visualize a deity.

"Do not correct your voice." Correcting the voice refers to two things: first, to reciting mantra 咒語 or saying virtuous words 好話 instead of cursing or speaking arrogantly 傲慢地; second, to breathing and the circulation of prana 氣, for example by using particular breath retentions or conduction the pranic force along determined energy courses of the subtle body 微細身. All of this entails "correcting" one's voice and breathing.

"Do not concentrate or visualize," for example the channels, or chakras, or a syllable symbolizing the state of consciousness, etc.: one should not even do this. Why not? "Because if you correct," says Kunjed Gyalpo, "you will never reach the real condition. You need only discover what is, without correcting or seeking to construct something new. In fact, the final phrase: "Do not correct the mind!" (The Supreme Source, p. 107)


是不是很棒?!什麼都不要做,無修無整,但是我們有辦法保持第一念而沒有第二念嗎?秋竹仁波切說:「第一生時裸體識起,接續有愧人間造作。」南開諾布仁波切這裡也有講到身口意三無整的段落,上面所說的許多「不做」也跟唐望的「不做」一樣意思,只有一個重點:不分心。「However, this should not become an excuse for not doing anything: there is no concept to which to adhere, but we must not get distracted!」(p. 109)本部分結論:

Macho means not to correct; mitog means not thinking, not in the sense of blocking thought, but instead, simply not entering into mental activity, not creating thought nor correcting. This is the state of dharmakaya 法身. (The Supreme Source, p. 109)

所以說「don't think too much」對一半,還要 not get distracted。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 01:08

2009/03/06 Fri, raining, indoor 19.9°C 《無上的泉源》英文版:samayaless samaya

大圓滿四個三昧耶戒,只有四個,我歸納為:空、明、不二與完美無缺。話說宣誓成為三寶弟子即開始遵守三昧耶戒(samaya,也就是 commitment),小乘、大乘戒律林林總總不一而足,出家、在家都有戒律不得違犯。我最喜歡聽南開諾布仁波切說 However:

However, in Dzogchen the principle is different. When, in daily life, one remains in the natural state, abiding in awareness and presence, there are no rules to observe, there is nothing specific one has to do: it is enough not to get distracted, remaining in present awareness. Our text talks of the principle of "samayaless samaya" because there is not the limiting consideration of having to perform a particular action. In Dzogchen, commitment is not something one has to uphold with effert because the nature of the state of consciousness is the unborn, beyond all limitations: this is its condition, and real samaya simply consists in the presence of this knowledge. (The Supreme Source, p. 113)

「沒有三昧耶戒的三昧耶戒」,就跟「沒有做夢的做夢」一樣,你會嗎?無夢之夢我會,但「samayaless samaya」我不會,這太高段了!

Dzogchen talks of four characteristic samayas:
(1) medpa, or absence — as all is empty from the beginning there is nothing to confirm;
(2) chalwa, or omnipresence — this is clarity that manifests;
(3) chigpu, or single — the state of the individual as pure, non-dual presence;
(4) lhundrub, or self-perfected. In short, this means that the state of consciousness of each individual is the center of the universe. The condition of each person is like the sun beyond the clouds. Even though at times the clouds obscure the sun so that we cannot see it, the quality of the sun always exists and never changes. That is why the state is said to be self-perfected form the origin. (The Supreme Source, p. 113)


以上四個三昧耶戒,簡單說起來就是:(1)空性(emptiness);(2)明性(clarity);(2)不二(non-dualism);(3)本自圓滿(self-perfection)。順口溜就是:明空不二完美無缺。要你遵守這個戒律,會嗎?所謂「宇宙的中心」,不是那種 self-centered,因為之前南開諾布仁波切說過瞭解我們自身也就等同瞭解全宇宙,所以我今天不免再想,西方人發明什麼平行宇宙,如果每個人都是宇宙的中心,我活在這個幻相只有我是存有其餘都是我的投射,那我有什麼好爭好怨的;縮小一點想,每個人接觸範圍內都以其為中心投射出他的生活圈,大家其實都配合著投射過來投射過去,所以達賴喇嘛才說:「當你看見我,你看見你自己。」
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章SW » 2012-03-10, 01:12

2009/03/07 Sat, raining, indoor 19.3°C 《無上的泉源》英文版:「beyond the capcity for spiritual action」

我們提到 Kunjed Gyalpo 的部分是第二部的第四章,南開諾布仁波切在講解 The Eighty-four Chapters of the Kunjed Gyalpo。第 43 章提到外在上師跟我們的內在上師是無分別的:

The teacher is the person who explains and clarifies the condition of the state of consciousness. However, if one considers him or her someone "outside" who shows something to the disciple, this would not correspond to the ultimate meaning. It is rather a case of reawakening or rediscovering the truth for oneself. Teacher and disciple are not two different things: there is no dualism between them. The teacher is not outside, but instead manifests inside, from the very condition of the state of consciousness. (The Supreme Source, p. 111)

所以拜了師後,要將師徒視為一體之展現,但上師不能為我們發現我們自己的真實,我們得自己去發現它。南開諾布仁波切說大圓滿的目的就是覺醒、獲得自由(to awaken, to liberate),到某一點「the individual finally awaken an perceives his or her nature」(p. 11),這份解悟來自於自己而非倚賴上師。南開諾布仁波切說大圓滿行者不應受任何情況所困,甚至法教、練習、儀式、信仰等等,「they must only discover the real condition」(p. 112)。Real condition 可以理解為實相,或是究竟真理,或者唐望傳承「看見者」的「看見 」,雖然他們稱之為解離的真實(A Separate Reality),且又稱之為 The Active Side of Infinity,當然前者是過程,後者則是結果。

Beyond 一般翻成「凌駕」,我還沒用過「凌駕」這個動詞,一般我們會說「超越」。進到第 47 章「beyond the capacity for spiritual action」,超越靈修活動。為什麼呢?南開諾布仁波切解釋西藏解釋業(karma)有兩個詞:梵語 le 和 trinle。le 不是法文,指的是基於因果所產生的行為;trinle 則主要指基於透過修密(tantric practice)所獲得的力量所產生的行為。後面這個跟成就等次有關,說起來有點像唐望說的智者的敵人,因為修法之故行者獲致某些成就而獲致某種力量,譬如有了某方面的神通,而這些神通反過來成為行者的限制或敵人,行者只有一再超越這些階段性成就才能獲最終的佛果也就是智慧。

In short, all four actions can be useful until the attainment of total realization. However, at times practitioners get stuck on secondary aspects, and once they obtain certain powers, such as those tied to the fourth action, they block their own progress and diverge from the fundamental aim. A practitioner may realize the specific power of only one of those four actions, as this does not automatically include the other three: thus it is a limited attainment. (The Supreme Source, p. 116)

四項成就是:pacifying, enriching, conquering, elimination,也就是所謂息、增、懷、誅四成就。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

下一頁

回到 大圓滿教法相關書籍閱讀札記

誰在線上

正在瀏覽這個版面的使用者:沒有註冊會員 和 2 位訪客

cron