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 » 2012-03-10, 01:14

2009/03/08 Sun, raining, indoor 19.1°C 《無上的泉源》英文版: no bhumis or sole bhumi

《The Supreme Source》講完「智者的敵人」,接下來大圓滿不說「五道十地」,它說根本無「地」或只有一個「地」。話說回來我是修大圓滿的預科生,雖然還在大乘道德規範看管內,終究要打破一切規範。大圓滿怎說六波羅蜜?

Practice in the Mahyana sutra, for example, consists in the six paramitas`波羅蜜, or perfections: generosity 布施, morality 持戒, patience 忍辱, diligence 精進, concentration 禪定, and wisdom 智慧. Furthermore, the process of spiritual evolution follows the gradual course of the "five paths." 五道 All of this closely connected with the partition of progress in ten bhumis 地, or levels of realization. In fact, according to the path of the Bodhisattva 菩薩道, realization is the result of a gradual process of improvement. As this path lacks the direct introduction to knowledge of the primordial 本初 state, the only means that remains is gradual improvement. (The Supreme Source, pp. 116-117)

所以大圓滿強調直指教授,直接介紹本覺,除此以外的其他方法都只能漸進而成。但直指的時機還是端賴弟子準備好與否,也就是適不適合承接法教,是的話就是資優班,不然就只能去放牛班慢慢混了,等待時機成熟。說到耶喜或移喜,藏文叫 yeshe,ye 是 origin 之意,she 則是意識(consciousness)或智慧(wisdom),合起來就是 primordial knowledge,彷彿有點像唐望所指的寂靜的知識(the power of silence)。這種智慧是於自身生起的(self-arising),不是向外求來的知識。由於這種智慧是本自具足,再來便講到「無地」:

The Kunjed Gyalpo says there are no bhumis 地 because once we have properly understood what realization is, then everything depends on knowledge or living in this condition: it is merely a matter of ripening. Once we have discovered the sun, the only thing that remains is to overcome the obstacle of the clouds. Fundamentally, there are no bhumis, no levels in the condition of the "sun," so, in general, one says dzogpa chenpo sa chigpa, total perfection is the single bhumi 地, and it depends on knowing or not knowing, having or not having knowledge of primordial state. This is that first and sole bhumi 地. (The Supreme Source, p. 118)

無「地」或單一「地」,決定於知不知道、具不具備本初狀態的知識,就是本覺、自心本性,也可稱自性,就如同認識太陽一樣,一旦認識就是認識了,沒有說我今天認識 1/10(一地),過兩年認識 1/5(兩地),但我覺得深化認識好比多瞭解一個人(功用與功德),所以大圓滿行者一旦受上師直指心性而後認識了之後,修持便是保持住那樣的意識狀態,時刻不離本覺,所以才說成消除雲的障蔽,而自性明光終將越來越強。我也是理論上瞭解而已。

南開諾布仁波切也解釋 the state of consciousness 的其他同義詞,bodhichitta 菩提心, dharmadhatu 法界, condition of space, self-arising wisdom, dharmakaya 法身, sambhogakaya 報身, nirmanakaya 化身, three vajras 三金剛, omniscience 全知, three wisdoms, four wisdoms, five wisdoms 五智等等。有些太複雜瞭解,知道菩提心說的是同樣的事情就好了。

第 52 章講到「beyond desire」。

In fact, usually we live at the mercy of desire on the one hand and of worry on the other. In this way we only create problems, so we must overcome both desire for liberation and worry about transmigration.
In this regard, the text discusses the "karmic traces," attachments that have remained latent, like traces. In our life many kinds of traces may manifest, especially in our dreams in the early part of the night. (The Supreme Source, p. 119)


上段講到業力軌跡,南開諾布仁波切舉香水瓶為例,即便洗乾淨了,瓶子仍殘留香水的餘味,業力軌跡如此般,雖然我們沒在想著它,或者事件已經個隔了許久或者隔世,碰到適當因緣依然會顯現出來,還要我們去觀察上半夜的夢。好了,明天來觀察上半夜的夢,就不知道記不記得嘍。
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-10, 01:18

2009/03/09 Mon, raining/cloudy, indoor 18.9°C 《無上的泉源》英文版:「生氣有理,記恨不行」

超越心意識我還不渴望,保持意識比較真實。昨天講到超越欲望(beyond desire)。Desire 本身無錯,錯在 worry,唐望說「一憂慮就被得到」,但他沒有關於 desire 的評論。我們今天先來摘有關生氣的部分。第 67 章談到智慧有兩種模態(modes of practice):rejog, nyamjog,兩種「慢跑」(jog)啦。先講高段「慢跑」(jog):遇事不判斷保持覺知,維持事物的本貌,情緒生起就自解脫。講笑話?那是辦不到的事。初階「慢跑」(jog)呢?

By and large, rejog can be rendered "changing level." If a thought arises which disturbs us, we do not get rid of it. Instead, we notice that this thought is worrying or disturbing us and pursue it a little, observing it: in this way we bring it to the level of presence of awareness, as if we were watching a film, noticing everything that happens without falling into indifference. The aim, evidently, is not the investigation of where the thought ends up, but the achievement of the state of presence and awareness. So from the first moment a thought arises, we must not remain indifferent. However, even it we "allow" ourselves to be transported by the thought a bit, this must always be done with awareness, governed by presence. (The Supreme Source, p. 126)

這裡說的可能不太容易讓人瞭解,首先我們對意識臨在的覺知不夠,或者不知道什麼叫臨在(presence);此外,趁著或追著思潮一點點(a bit, a little),多少才叫「一點點」?南開諾布仁波切舉例說明:

In our case we "let" ourselves get angry, but we do not enter into the anger as if we were compelled or conditioned by the emotion. We do not block it, nor do we let it disappear by instantaneously finding ourselves in its own condition, like in the principle of self-liberation or nyamjog. So, we let ourselves get angry and observe how far we go, how we react, but always with awareness: this is called rejog. (The Supreme Source, p. 127)

小乘用的方法可能是壓抑一個不好的念頭或想法,大乘則用空性擺脫它,說擺脫可能也不是自解脫而是一種 reject。南開諾布仁波切說「the practice of rejog is necessary for those people who do not have sufficient clarity, or who are unable precisely to find the level of presence of awareness」(p. 126)清明性不夠或不知何謂臨在覺知的人,可以練習 rejog。

This way of practicing is quite useful in life, because in this manner one can learn to be in control of any action one carries out. To give another example, at times a child can irritate his or her parents terribly, but it is unlikely that they will really get angry with their child: rather they will show anger so the child can understand his or her mistake. This is somewhat similar to the practice called rejog, because it is based on the principle of awareness. (The Supreme Source, p. 127)

所以上師現忿怒尊也是為了教育弟子知錯。我還沒有真的是假生氣(對小孩當然是假生氣),多半時候是真的生氣,但氣來時,我就拍桌子罵人,罵完我就繼續做我的事。除非嚴重干擾到我,這時用 rejog 就沒效了。以上是今天所讀「生氣有理,記恨不行」的段落。

第 63 章講到灌頂的意義。當然我們知道灌頂是修法的許可,沒有灌頂的開許,其修法將無法結果(Without permission, the practice does not give results)。南開諾布仁波切說灌頂的真義是要介紹給弟子或讓其瞭解本初狀態的情況(the condition of the primordial state)。所以大原滿講介紹(introduction)等於是灌頂(initiation)的意思。

In fact we can only claim to have received the final initiation the moment we really understand the state of knowledge introduced by the teacher. A person may have received countless tantric initiations over a period of many years, but unless he or she has been introduced to the true meaning of Dzogchen, then in fact he or she has not yet received the true initiation. (The Supreme Source, pp. 124-125)

照此說來我們都沒有領受真正的灌頂,只是從事南開諾布仁波切所說的降低阻力而已,他說:「the true meaning: the initiation will reduce their hindrances, but it will not enable them to achieve the final goal」。(p. 125)不過沒有關係啦,有礙掃除、無礙強身嘛,所以沒事不要一天到晚趕灌頂法會。結論:「Kunjed Gyalpo says that the true initiation is knowledge of the state of consciousness: right from the start we try to attain this level without thinking that there is something to receive from outside.」(p. 125)
SW
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文章: 4219
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文章SW » 2012-03-10, 01:23

2009/03/10 Tue, cloudy, indoor 18.9°C 《無上的泉源》英文版:「就在今天,我不憂慮」

第二部我們讀完了。Kujed Gyalpo 之 Chapter 66,概要提到關於行為要「without accepting or rejecting」,這些都是基於破除二元論(dualism)而說的,因為在本初意識狀態根本也無所謂接受或拒絕。我想多半我們關係失敗一方面在於我們限定了一個固定理想模式,致使誰都格格不入,雖然兩個人之間的不合是多方面的,但上師說跟任何人都要處得來,所以對於他人最好不要預設一個既定模式以削足適履。

在靈氣師父王靜蓉那裡上課,我們學習「同意」。一次應靈氣同學之邀參加奧修門徒的一日營,四位老師之一是位催眠師,他有粉絲(病患)來上課,其中一位老師是催眠師的女友。上課中途,該學員病發鬧場,催眠師把她請走後,對於此事件欲言又止,便徵求我們在場學員的「同意」,同意他解釋一下原委。昨天報紙 Twitter 微網誌有個名詞叫「跟隨」,似乎跟「同意」異曲同工,但大圓滿要不迎不拒,我們凡人凡事 have no comments。

When we says that the behavior is not accepting or rejecting anything, that it is without desire or worry, and so on, this simply means one must not be conditioned from outside. However, we should not let ourselves be conditioned by the outside and instead should base ourselves on the principle of awareness. In this case, one can talk of "self-liberation of behavior": the individual becomes the center of existence and is no longer conditioned by anything. (The Supreme Source, pp. 126-127)

基於此,對方如何的情況便動搖不到我們的況態。因為一旦我們同意或接受就陷入二元論,應該是這樣來理解。一位留言版修奇蹟課程的的 AW 說的很對:從來就沒有其他人哪。

Self-perfection is not something that can be sought. This point concerns in particular the achievement of realization, whose fundamental principle is to leave behind desires and worry, hope and fear. In Chod 斷法 practice the verses that express the commitment of altruistic 利他的 aspiration for enlightenment say: "In order to become aware of the true condition, I commit myself beyond hope and fear." Both the desire and hope to achieve enlightenment and the worry and fear of not succeeding must be transcended. (The Supreme Source, p. 127) 

你知道靈氣守則嗎?

第一項守則:就在今天,我心存感激
第二項守則:就在今天,我不憂慮
第三項守則:就在今天,我不生氣
第四項守則:就在今天,我誠實地工作
第五項守則:就在今天,我對宇宙萬物心存慈愛與尊重


靈氣師父荷田寫道:「憂慮是一種指標,它顯示出你如何困在自我當中,如何執著所擁有的東西。憂慮的人忘記這個身心其實只是一齣戲劇中被創造出來的角色。」她還說——當然聽起來非常「新時代」——「當你所接受的並不如預期,也要相信那是目前最佳狀況。」(《靈氣:臼井自然療法》pp. 56-57)好險我不用接受什麼,光一個「我是宇宙的中心」就打死了一切顯現。所以,就在今天,我不憂慮;你也不用替我憂慮。對於我們的本質,那不是什麼變數,我們善盡我們自己的義務。

接下來 Chapter 70 講到禪修冥想(meditation)。南開諾布仁波切把六波羅蜜中的禪定說成 concentration,好像是進入一種專注狀態。所有禪修都在練習專注力,所謂的止觀,分為「止」calm state 和「觀」clear seeing,南開諾布仁波切這裡說的是止即是觀、觀即是止,當然這又是破除二元論說的,舉的例子就是「天空不異雲朵、雲朵不異天空」。

Usually the practice of Buddhist meditation starts with shine, or "calm state", subsequently proceeding to lhagthong 勝觀, or "clear seeing". To achieve the state of shine, which can be compared to a calm sea, one applies concentration with or without an object. So the principle underlying all of these practices is that of remaining in a condition of neither creating thoughts nor blocking them if they arise. Focusing on a candle flame can be a useful way to concentrate attention. It is necessary to continue without thinking anything and without leaving the point of focus, which serves to hold the attention. (The Supreme Source, p. 128)

觀是指對某瞭解生起特定經驗,並非僅止於感受至福(bliss)、空性、明性、明空不二,或看見什麼三頭六臂或特殊境相。南開諾布仁波切說沒有基於對本初意識真正的瞭解,不可能生起真正的觀,也就是 clear seeing。如果有人湊巧看見什麼境相或自以為是淨相,可能視力特殊,不然就是配合想像力吧。

However true Ihagthong 勝觀, especially in Dzogchen, is the blooming of clarity, and this only takes place upon actually achieving knowledge of the state of consciousness. Before this level one cannot talk of real lhagthong 勝觀 because one is still relying on experiences and sensations. A practitioner can feel very happy, can feel indescribable joy, but basically remains conditioned by sensations tied to the body and its energy. (The Supreme Source, p. 128)

有關「天空不異雲朵」這段,明天再摘囉。
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-10, 01:26

2009/03/12 Thur, sunny, indoor 22.9°C 《無上的泉源》英文版:天空不異雲朵,雲朵不異天空

我們先把天空無異雲朵摘完。因為大圓滿如前所述主張只有單一「地」,而非「十地」的進程,依此,就不能說先達到「止」然後才開始「觀」:

Because, in conclusion, shine 止 and lhagthong 觀 are at the same level, just like the calm state and the movement of thought. When we see clouds, we think: "Here are some clouds covering the sky," because we are convinced that the sky stretches behind the clouds. But in fact, sky and clouds are the same thing: what is sky is also cloud, what is cloud is also sky, it is only their way of appearing different that makes us call one sky and the other cloud. It is the same here. Whether one calls it shine or lhagthong, the true condition always remains the same: shine is lhagthong and lhagthong is shine. And in any case, their final goal must concur with knowledge of the state of consciousness. (The Supreme Source, p. 129)

《The Supreme Source》Part Two: An Introduction to the Kunjed Gyalpo: An Oral Commentary by Chogyal Namkhai Norbu 的兩章,我們已經全部摘要完畢。好險昨天我拿出《敦珠新寶藏前行讚頌》來看,幾乎都是儀軌偈文,卷二有篇(前世)敦珠法王於 1979 年開示的〈前行修習的大圓滿見〉剛好呼應《The Supreme Source》,這個 source 就是本覺。我終於知道敦珠法王的前世是舍利弗——也就是觀自在菩薩《心經》裡對話的的舍利子。我們從頭摘起:

任何修持務使世俗諦與勝義諦雙運、善巧方便與智慧雙運、覺受與空性雙運。因為這個原故,我們便以「前行」這個修持來作為善巧方便。到了修持的最後部分,即上師瑜伽,當上師與你無二無別相融,於平等住中入定之際,我們便達致智慧的層次。(《敦珠新寶藏前行讚頌》p. 20)

敦珠法王講四加行完全從世俗勝義兩邊來「雙照」,這是一種比較讓我信服的說法,因為中午讀《The Supreme Source》本論翻譯,九乘扣掉小乘,菩薩乘、金剛乘(除了阿底瑜伽)都逃脫不了超越因果的思維,但也因此分別要三大劫、七世、三世這樣久的時間才瞭悟本覺。敦珠法王這裡也說:「我們思維任何所作,不論它是善行或惡行,總逃不出業力的範疇。」(p. 20)我們來聽聽「本覺」——老師的老師——怎麼說:

(本論是由兩人對話而成,一位是作為弟子的 Sattvavajra 向「Teacher of teachers, supreme source, pure and total consciousness」提問)
These, then, in summary are the six ways of seeking to obtain a fruit it is believed one does not already possess: basing oneself on the two truth; engaging in three purities; separating view and behavior; engaging in behavior entailing acceptance and rejection; meditating on the three characteristic phases; apprehending the dimension of emptiness and wisdom of cause and effect.

Pure and total consciousness is like space. In the true condition of the nature of mind, similar to space, there is no view on which to meditate nor commitment to observe, there is no capacity for spiritual action to obtain nor wisdom to develop, there are no levels of realization to cultivate nor path to tread, there is no consideration of a subtle substance nor of a duality to be re-integrated as unity, there is no final teaching apart from pure and total consciousness. Being the true nature beyond affirmation and negation, there is no secret teaching that can compare with it. This is view of total perfection, pure and total consciousness. (The Supreme Source, pp. 145-146)


即便到了第八乘阿努瑜伽,也就是噶舉派的大手印,依然被說服依循因果的概念(convinced the dimension of emptiness and wisdom in terms of cause and effect),本論說:「As this amounts to affirming a cause that does not exist and, conversely, negating and effect that does exist, they remain hindered until they achieve the certainty that transcends affirming and negating.」(p. 145)我們目前還活在相對真理(世俗諦)中,因果只有在相對真理的次元中存在。

若不假借這些世俗的說法,便無法體會到勝義。若不依靠世俗的色身,我們便不能了悟心性的真實義。同理,如果沒有世俗修持(即善巧方便),我們便不能直接體認空性。是故世俗與勝義雙運,如秤不離鉈。明白這個道理實在是非常重要。(《敦珠新寶藏前行讚頌》p. 20)

所以秋竹仁波切說的「世俗相外,勝義無有」,一方面也提醒我們不要住於空相。如同杯子倒置,一般可能解為覆器無法聽聞教法或倒掉成見,另解是:

從空性中生起輪迴界的一且世俗顯現。一定要徹底明白它們的實相和顯現究竟是如何。此見地實在非常重要,否則行者的止觀將會沈滯。只是枯坐而說「一切皆空」,有如將一隻小杯倒置,杯中的微小空間無非只是狹窄而侷限的虛空。(《敦珠新寶藏前行讚頌》p. 24)

就算杯子放大,所以虛空有稍微大一點,但畢竟無法跟外在無限空相連,因為倒置的關係。
SW
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文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-10, 17:41

2009/03/18 Wed, sunny/cloudy, outdoor 30-21°C, indoor 23.9°C 《無上的泉源》英文版:平等性與遍智

我們來兼摘一點書,中英文都摘,這樣就沒問題。你知道平等性或大平等性英文是什麼?Equality、supreme equality。平等性說的不是什麼主權平等、人生而平等,平等性說的是:

From this non-conceptualizable state, the wisdom of qualities spontaneously arises: this is the essence of total openness in which the discursive state is directly present. Whoever enters this pure path achieves supreme equality.
As this state is unchanging and not subject to transformation, there is no room for attachment. Likewise, as no object exists, there is no room for the mind. Those who get stuck in the desire for a concrete achievement always meditate on a cause, but the state of equality does not derive from the pleasure of attachment to such meditation. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 158)


睡前我接續之前讀到新版《夢瑜珈》的南開諾布仁波切的 Dreams of Clarity,在一個夢中他跟叔叔仁波切來到空行淨土,空行、勇士都僅穿人骨項鍊當裝飾,他還學會空行母們唱的歌,也不是每個人都會唱,只有幾位仁波切會唱幾句而已。我不是要講這個,我是要講平等性,歌詞是:
See everything here is beautiful; those assembled here have no doubt; enjoy with the knowledge that Brahmin 婆羅門, outcast 流浪者, dog and pig have the same nature. (Dream Yoga and the Practice of Natural Light, p. 98)

打英文是因為我剛讀的,留學美國時我都跟我的美國貓 Mimosa 英語聊天呢,是不是有人要說:「哦,好口怕啊!」(上師的口音)上師今晚口傳開示時,我看見他腦袋邊有隻蚊子縈繞,我第一念想除了牠、怕牠叮咬師父,第二念才想到蚊子眾生也來聽聞佛法,真是不知不覺種下善因,下個生世轉生為人,所以便不去在意蚊子了。是啊豬跟狗都具有的本質,不可以這麼瞧不起人家。

還有一個詞叫 omniscience,佛法名詞不叫全知,而是遍智。佛法的遍智必須透過菩提心的修持而得,也就是利他的悲心,敦珠法王說:「發菩提心,是說如果我們的行為只求自利,即非踵武(?)佛陀的遍智道。換言之,菩提道便被障礙了。因此,在世俗菩提心的修持中,生起菩提心,……是一個很重要的修持。……而無法解脫的原因,便是因為我們做不到對他人生起悲心,和我們對自我及此生的執著。」(《敦珠新寶藏前行讚頌》p. 22)

Omniscience arises only when one enters the path of the essence; when one conceptualizes the condition "as it is," meditation becomes conceptual.
Desiring bliss is the disease of attachment: unless one cures it with the efficacious medicine of unmovable equanimity 平靜, then even the causes of rebirth in the higher states get stained by the passions. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde,, p. 159)


閱讀《The Supreme Source》,覺得要達到本覺的修持真的是非常高標的難。秋竹仁波切今天簡短中文解說「堪布雅嘎傳記」說到,堪布名叫阿瓊,不是什麼偉大的名字,就跟我們叫阿貴、阿珠一樣,阿瓊生下來八個月大不經爬行直接走路,人們都說這是不祥的徵兆,上師說佛法都是跟大多數人的看法相反,越不吉利的事越吉祥,所以大師們從來不挑什麼黃道吉日,專挑兇日出門,為的是要破除人們的執著。所以在自己身上破除很多狹隘的觀點,限制性的意念、社會文化的窠臼,都需要一一打破。我要說的是《The Supreme Source》這一章 The Root Tantra,打破九乘下面八乘所有的思想觀念與作法,連唐望巫士傳承奉為圭臬的 intend 也照破不誤,我讀到時真是嘆為觀止!

Listen, Great Sattvavajra! Just like space, the state of non-action can not be localized. The path of Dharma of absence of thought, without abode or support, derives from a subtle desire tied to intention. However, such conceptual meditation does not at all touch dharmakaya 法身 because self-arising wisdom is the absence of thought naturally present in everything. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 158)

「Non-action」也是唐望巫士的「不做」,但是 non-intention 就難了。不過雖然這一章都在講打破因果的修法,上師今天卻說我們還是要遵守因果法則,善因得善果:行善不會得懲罰;行惡不會得獎賞,當然這是相對層面裡的法則。對了我忘記說一點,中觀應成四邊不靠走中間算起來還算簡單啦,阿底瑜伽也就是大圓滿什麼都不靠才難咧,這部分我得要慢慢摘了。
SW
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文章SW » 2012-03-10, 17:43

2009/03/19 Thur, cloudy, outdoor 28-26°C, indoor 24.9°C 《無上的泉源》英文版:no "real" truth exists

繼續來摘佛書。昨天拿到新版《堪布阿瓊仁波切密傳》,是寫〈探索夢的奧秘〉的丹增嘉措活佛(跟達賴喇嘛譯名一樣),所以跟原先流通的網路版本(《阿格旺波尊者自傳》)不同,主要針對實修部分說明得更詳盡,翻譯的也比先前版本好。今天僅摘一段是人家阿瓊十七歲的經驗。〔當然阿瓊是也是知名大成就者毗瑪拉密札(無垢友)的轉世。〕這個版本是網路版我想應該可以找得到。

我17歲時就念誦了一遍《大般若經》,並因而對空性之義生起了極大的歡喜心。當讀到經典裏面「以幻對幻起執著」等文句時,感覺一切顯現均無實有,皆如夢似幻。那年的前半個冬天,內心生起了遠離一多邊執的境界,從而更加使我堅固了無論何時何地「人我」與「法我」都根本無存的定解,對兒時月稱菩薩所說的「眼耳鼻非量,色聲意亦非……」等緣起無自性的道理,也有了穩固的定解。每當自己安住於此種境界時,能執之心首先中斷,面前僅剩淡淡的顯現。不久後,那淡淡的顯現也自然消失,在自性空明的境界中,有一種空蕩蕩的感覺。接下來,連空蕩蕩的感覺也消失殆盡,心與空二者融合一味,如水溶於水般無二無別。處於此種境界中,不再生起任何分別念。如果從中回到世俗粗大的心態時,則覺得一切顯現都變得如夢幻般無有實體,除了偶爾會產生少許執著心之外,幾乎已沒有了分別執著的念頭。

我以此推斷,在那些得地聖者菩薩們的心相續中,不會存在持續不斷的執著心,但也並非根本不生執著心,這是我個人(對此問題)的看法。這種空性的無分別心現量,與後來27歲時獲得「覺性如量相」時顯發出的能所實相覺性智慧和妙理智慧的現量有很大差別。通過自己的親身體驗,就能很清楚地了知這一點。因為(入定時)有不同的現量(空性的現量和智慧的現量),所以(在出定時),消除煩惱障的力量和擇法覺支的智慧力量就有明顯的差別。

這是針對當前有些人所持有的顯密見道和證悟之智慧完全一致的說法,而特意做的簡略開示。(丹增嘉措活佛譯《堪布阿瓊仁波切密傳》)


我是在修一切顯現均無實性,但是現在還要加修一切皆本覺所顯,就顯然有點困難了。

I am the primordial source, pure and total consciousness. All that manifests from me, too, is pure and total consciousness. "Pure" because my essence is completely pure from the beginning; "total" because I have always pervaded everything; "consciousness" because my essence, being clarity, has always been consciousness. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 157)

這樣講起來《The Supreme Source》還真有《奇蹟課程》的味道。P. 153 我摘過嗎?之所以我覺得中觀見似乎還比較容易是因為只要不承許任何說法即可,但是阿底瑜伽大圓滿更要遠離一切概念,凡相對的均不沾:

Some people affirm that the relative and absolute inseparably are the single truth. However, no "real" truth exists and the very fact of deeming something "real" betokens 預示 illusion.
The desire for happiness is the disease of attachment; one can be happy only when free of desires. ...If someone believes the opposite, let them go ahead and try to find enlightenment: apart from the dimension of fundamental reality, they will find nothing at all. So, instead of aiming for enlightenment, one has to understand the nature of one's mind beyond action. On examining one's mind, one finds nothing, yet at the same time there is clarity that is ever present. It does not manifest concretely, yet its essence is all pervading: this is the way its nature presents itself. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 153)


所以,這些無非是要建立一個見地是沒有什麼真實的,因為所謂真實必有不真實存在,有相對便有絕對,這些依然是屬於二元世界的產物。師兄要引用秋竹上師的著作來理解《普賢上師言教》有關前修修法的內容,我大概只想到一個「見由高下、修由低起」(大意),意思是我們見地要高,修行則要由最低扎根實修起。

空性見如何落實於四加行實修?我覺得不去想它比較好,就做。哦,阿瓊自傳說到一句蠻好的,他說:「世間的財物,當你專門去尋求時,(可能)怎麼找都找不到;而當你不要它們的時候,它們偏偏(自動)尋上門來……」(《堪布阿瓊仁波切密傳》)這有點像我在寫札記一樣,哪天會有什麼影響,我也沒有辦法預期,唐望巫士說戰士之道就是一直保持不為所動地行動。

師公敦珠法王說:

你若仔細觀察,便逐漸發覺一切法都是空性所變現。當窮究一切法的本質,最後都是歸之於空性。……只是口頭上說空性仍有不足,一定先要證悟空性然後去體會它。……(《敦珠新寶藏前行讚頌》p. 24)
SW
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文章SW » 2012-03-10, 17:46

2009/03/21 Sat, cloudy, indoor 24.5°C 《無上的泉源》英文版:不能說「一」

我有摘過不能說「一」嗎。沒有。這位 Supreme Source 說:「Like space, form the beginning it is beyond conceptual limits, it cannot become an object and cannot even be conceived of in terms of "one." Pure and total consciousness is not subject to quantity and cannot be depicted in any way. In this way there appears the manifestation of the five elements, of the six classes of beings, and of the two types of emanations of the dimension of form sambhogakaya 報身 and nirmanakaya 化身 that act for their benefits.」(p. 141)

堪布雅嘎除了八個月不經爬行就會走路,很小的時候睡覺就經歷到五大融解的過程,我一直到現在出體 380 次也沒哪次經歷白、紅黃……,嗯順序是什麼研究一下:

大約過了一年以後,有位慈祥的老婦來做我的養母,從此我便時常躺在她的懷抱裏入睡。而每當入睡的那一刻,耳邊總會感到像是響起了雷聲般「轟隆隆」的巨大聲響,眼前則突然現出如同太陽照射在雪山上的那種反光,晶亮耀眼。過了一會兒,白光變成渾然一體的紅光,恰似一片紅得似火的雲霞,我心裏感到一陣憋悶。忽然,藍光滾裹著白光,紅光又被強光吸卷到裏面,瞬間我就從中悶絕了過去……片刻之後,我處於一種無有中邊的明空境界中,接著,四下裏到處都遍滿豔麗繽紛的白、紅、黃、藍、綠五種色光,其中間部分像是簇簇灌木叢的光團,周圍則有大大小小、晶瑩剔透的顆顆明點,散射著無量的光焰。與此同時,許多狀如兵器般的束束光芒又刺入我的眼簾,心中不免感到萬分恐懼……我一邊喊著養母,一邊叫嚷著:「怕、怕……」養母趕緊點起酥油燈照著我說:「不用怕!你看看,這不什麼都沒有嘛!」……

白、紅、黃、藍、綠,就是地、水、火、風、空五大元素融解的顏色。我只有比較明顯的白光跟紅光經驗,白是一般瀕死經驗者經歷到第一層次的分解時的顏色,也是剛入睡時容易觀察到的,見到紅色時身體已經熟睡,這也是卡斯塔尼達描述的做夢或出體時機,後面就很難了吧,我只有夢中看過綠色跟藍色的 LED,可能分解不完全。新時代最愛說「一切萬有」(oneness),繼續講不能說「一」:

To those attracted by oneness, I teach that the ineffable essence is one alone. As all phenomena are contained in the single essence, I teach that the condition of pure and total consciousness, the true nature of mind, is the source of all. Whereas, to those attracted by multiplicity, I teach the infinite variety that manifests form me: it too is my nature. One is my essence. Two is my manifestation, the multiplicity of created phenomena. Numbers start from one and two, but their end cannot be determined. The ineffable is the ultimate nature of existence: this ineffable essence is the one. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 141)

用肯恩‧威爾伯的話來說,本覺是無色、無相、無時間也無空間性的,本覺沒有任何屬性(《一味》p. 200),當然也無法計量。這樣講起來不是又變成「一即一切、一切即一」了嗎?我上 Amazon 查肯恩‧威爾伯很久沒有新書問世,不知道他目前的進展或者證悟到什麼境界了?

「空不異色,色不異空」可能是最著名的不二論了(這句話來自心經,它涵蓋了整個大乘佛法的精髓,這項革命大部分是由龍樹推動的)。「涅槃」和「輪迴」、太一(the One)與萬殊(the Many)、向上迴旋及向下迴旋、智慧和慈悲、能觀與所觀——它們全是非二元對立的。然而這二元對立性並非一種概念或觀念,而是直接的體悟。如果你把它變成一種觀念或信仰,禪師就會狠狠地用香板打你一板。因此,非二元對立性經常被稱為「非異」、「非一」(為的是不讓你把它變成觀念上的一元論、生命之網理論或平板世界的整體論)。(《一味》p. 215)

幾個名相需要澄清,我不是很想摘「向上迴旋及向下迴旋」因為這是肯恩的象限理論或者是譯者自己的發明,肯恩寫的其實是Ascending and Descending,這我在《The Supreme Source》也有見過。太一與萬殊恐怕也是譯者的創意,我就沒聽過萬殊。
SW
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文章SW » 2012-03-10, 17:51

2009/03/25 Wed, sunny/cloudy, outdoor 18-14°C, 20.1°C, 《無上的泉源》:一切的行為、活動都是我的裝飾

有的夢也是很無聊啦:

2009/01/27 11:40AM. 室內,一群外國人看到一隻狗,牠叫了一聲,他們就叫牠「Echo、echo、echo。」意思是:有種再重複啊!

最近每每提醒要思維三相:essence, nature, energy,還要不迎不拒——這秋竹上師的口訣。《自性自悟之歌》中一張照片,目前的卡盧仁波切二世遵循歷代慣例在最冷的時候閉關修拙火,出關時僅裹著白色被單和一條禪修帶,一群喇嘛環列,令我印象深刻。

白色布衣實修傳承
在西藏大成就者密勒日巴的時代,噶舉派的瑜伽士主要的穿著很簡單,就是身上只裹著一塊白布,作為簡單的遮蓋,所以又稱為「布衣行者」。因為他們主要是以修持「拙火瑜伽」為主,所以天寒地凍對他們也不會有影響。
之後隨著歷史的演進,幾個世紀後,在西康閉關房得傳統習慣上,要檢驗喇嘛們的修行成果,會在三年三個月閉關中的特定吉祥日,僅著白色布衣出關,特別是在藏曆元月十五號,那是西康一年之中最冷最冷的時候,大概是零下二、三十度,所有閉關的修行者被要求在那個時候把修行「拙火」的功力展現出來,讓觀看者得到加持。(《自性自悟之歌:卡盧仁波切自傳及教法》p. 151)


尼古瑪是那洛巴的妹妹,尼古瑪六法跟那洛六法差不多,屬於香巴噶舉法海喇嘛那天跟我說,想修(尼古瑪)六法需要閉關,聽起來跟資深佛友說的差不多。上次他介紹我一位江貢活佛,也是說以我的資質,排除萬難閉關修三個月就可以有成就。我還在繼續看《The Supreme Source》The Root Tantra,唸到詩文部分,摘一些:

The five elements are Buddha
Abiding in the nature of all beings.
Even if one entertains wrong concepts
Liberation arises from within oneself and not from outside. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 168)


把自身五種元素地水火風空或五蘊看成佛父母是很重要的自身壇城示現,所謂身壇城就像建築人——之前你相簿表頭用的人大字形然後畫一個圈,這就是壇城的概念,是神聖圍場的意思。五蘊五感五毒都是本覺示現,這樣講不清楚,換句話說這些「東西」的來源就是 the supreme source——the pure and total consciousness。南開諾布仁波切重複寫到我都會背了。

Meditative stability of supreme quality
Does not involve the thought of meditative stability.
Without applying thought and without needing to purify,
Wisdom arises from discursive thought itself. (p. 169)
Coining the terms "cause and effect,"
Some believe that by eliminating both virtues and negativities
They can release themselves from this world:
However this merely shows great complacency in accepting and rejectting. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 169)


《移喜措嘉佛母密傳》書背摘錄寫得相當精華,當然把周遭人事物都當成自己的業力是大乘菩薩道初級生的事,我們是修九乘之顛大圓滿,當然有不同的見地:

「一切現象都不過是心的遊戲,
我往內看,看不到令我懼怕之物。
這一切都不過是明光自然的照射,
沒有任何理由要對它起反應,
因為一切的行為、活動,都是我的莊嚴,
我應該繼續專注於無言的禪定。」(簡體《移喜措嘉佛母密傳》


這個「莊嚴」,南開諾布仁波切用 ornament,裝飾的意思。

Attachment and non-attachment are only words
As is something in between, like an echo.
Happiness and suffering have the same cause:
This was said by Vajrasattva, lord of being.

Attachment, anger, and ignorance 貪瞋癡
Derive from the path of total enlightenment,
The five objects of enjoyment, too, 五蘊
Are said to be the ornaments of the ultimate dimension. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 169)


原來 echo 在這裡啊!
SW
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文章SW » 2012-03-10, 17:54

2009/03/26 Thur, sunny/cloudy, outdoor 27-21°C, 21.9°C, 《無上的泉源》英文版:無分

K 了 點新到書《辨法法性論及釋論兩種》。不過看看中文、看看英文,再回過頭來看看中文,塞,通通懂了——也不能這樣講,是「原來如此」啊!

《辨法法性論》似乎是初階者看的,我們很久之前曾經少少摘過《辨法法性論——世親釋論》,其實說的是法(dharma)跟法性(dharmata)兩個東西,分別對應的是虛妄顯現與真實存在。這部論是在說如何證入無分別智,就是本智,英文叫 ye shes,這樣說起來,看英文似乎還容易一點:「說到耶喜或移喜,藏文叫 yeshe,ye 是 origin 之意,she 則是意識(consciousness)或智慧(wisdom),合起來就是 primordial knowledge」(《The Supreme Source》p. 17),本初智慧,簡稱本智。

1. 本論的要旨為藉證本智(ye shes: jnana)以離一切相的執著。此本智為證覺的俱生智。
2. 菩薩經歷次第修習,而證得遠離一切具能所二取相的本智。
3. 菩薩首須確立具二取相的「法」所顯現為迷亂。此迷亂由無始以來迷失本智所致。
4. 由此遂有「似二顯現」及「名言顯現」的執著。
5. 因諸法皆為內識變現,是故進一步可證知能觀的心識亦非實有。
6. 菩薩由是證得無有二取分別的證量。此亦即於一切相無所得的「無分別智」。(Raymond Robertson 序,《辨法法性論及釋論兩種》p. 17)


這是老外寫的序,怪不得句點很多。怎麼可能寫成這樣文謅謅呢?

第一句:
The primary teaching of the Dharmadharmatavibhanga is the abandoning of all the marks of object-possession through the attainment of pristine 原始的 awareness (ye shes, jnana), the original, innate or primordial awareness underlying Buddhahood.

第二句:
The attainment of pristine 原始的 awareness without the marks, signs or cognitive objects supporting either apprehensible objects or apprehending subjects is achieved by the Bodhisattvas in a stepwise process.

第三句:
First the Bodhisttva is to cultivate the perspective that phenomenal appearance experienced in terms of the duality of subject and object, being the result of the atemporal 永久的 loss of pristine awareness, is errancy 錯誤.

這樣摘豈不是累死我了,不如直接敲英文大家容易懂一點。二取相原來說的是主客二元,本智就是「原始的覺知」(pristine awareness),所以我們立志要讀好英文佛書,不然永遠不知道他們說的是同一件事,卻用不同的名詞翻譯,英文字彙倒是沒有這麼多變化。第四句來瞧瞧,兩個引號:

第四句:
When this original errancy is in operation a further errancy is experienced in frustrating engagement with representations of this false duality.

請問一下「名言顯現」在哪裡?快完了,第五句:

第五句:
Through essential nature, since what is taken as being an object is a process of fabrication on the part of the subject. This leads to the realization that in this dynamic process the subjective apprehension also has no real existence apart from the process.

第六句:
This is nonconceptual pristine awareness revealed through the nonperception of all the marks otherwise taken as indicating and supporting the duality of subject and object. (《辨法法性論及釋論兩種》p. 4)

所以無分別就是 nonconceptual 啊搞半天!結論:

Listen, great being! Not even the Boddhas of the past found anything outside their own minds. They never altered the natural condition; they never meditated visualizing conceptually: abiding in the non-discursive state they realized their own mind. The Buddhas of the present, too, and those to come in the future, achieve self-realization through the non-discursive state of equanimity 平靜. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 178)
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, 17:57

2009/03/27 Fri, cloudy/raining, outdoor 24-21°C 《無上的泉源》英文版:They delight in self-perfection as magical illusion

我新買的《辨法法性論及釋論兩種》,原來是我有的兩本釋論的合訂本,是多買的。下一本我們可能優先看《Dzogchen: The Self-perfected State》,1989 英文版。我們繼續來摘點詩文:

Liberation arises from within oneself and not from outside.
Total wisdom is difficult to find:
It is realized through prajna 智慧 and method. (p. 168)

The universal path in harmony with that nature
Manifests as the moon and its support.
As it is the absolute equality of everything,
Having a partial view of it, one does not realize it.

The three times are equal, without any difference.
There is no past or future; everything has existed since the beginning.

Be reborn in the three dimensions of existence,
All is just a name and a magical illusion;
Even the supreme birth of a universal emperor
Is a magical illusion and only a dimension to purity.

Those whose engagement depends on time
Do not see it manifest in time:
For one who engages in desire without having overcome it
The example of emptiness is valid. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 170)


這些講到超越三時的觀念,還有兩句我還是摘一下。肯恩提到一種「失去個人性的狀態」,他說那有種抽離的感覺,desire 的相反,也就是麻木不仁,對於任何人事物都感受不到熱情。而純然的目睹則是一種平等性的不執著,「你從這場域熱情地關注每一樣在其中升起的事物」,「觀看每樣事物都帶著強烈的清晰與明透之感」(《一味》p. 396)。其實我也不是要抄這段,只是紅色標籤剛好貼到這裡就繼續寫。

下一個紅色標籤是:「自性次元的世界觀(causal worldview)乃是對浩瀚無邊的無形次元(a vast unmanifest realm)的直接體悟——也就是所謂的空寂、止念、宇宙深淵(Abyss)、無生(Unborn)、根源(Ursprung)、『阿因』(ayn)——它們指的是能生出無限萬有(all manifestation springs)的空寂(formless),而『不二』指的則是真空跟萬有的合一。」(p. 416)因為接下來我們要摘「無生」,但你會發現肯恩還是在用既定答案在體悟,以上的說法都很綜合理論派,我們查一下原文他所謂的無生是什麼。

不好意思我找不到無生在哪裡。反正大家都沒有生,一切都是顯現,還管他萬有要跑去跟真空結合,真是蠻無聊的。

Being unperturbed, it is the symbol of the Body.
Being immoveable, it is wisdom.
Not grasping anything, it is free of I.
Not rejecting anything, it is equality that transcends words.

The king of equality has never spoken
Of male and female. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, . 171)


我感覺這些內容是完全打破二元對立的,因為本初無始之始沒有什麼對立的東西或者概念或者創造,什麼萬有,真空、妙有都是後來加上去的。

J 聽我說到皈依是要找上師受皈依戒,她又說師父還不是犯戒。怎麼有犯戒呢?越往低乘戒律越粗,規範的是行為舉止;越往高乘戒律越細,規範的是心思意念,哪怕有最微細的執著都是犯戒,所以你說師父犯戒嗎?

Fortunate are the yogins
Who abide in this ineffable 難以言說的 state:
Not discriminating between self and others,
They delight in self-perfection as magical illusion. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 172)


這是我的理解,我要是能稍微達到平等性,就是不分別、不起概念,就已經很高段了。好了寫到這裡,英文版佛書稍微容易一些。
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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