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

《Dzogchen: The Self-perfected State》(大圓滿:自圓滿狀態)

《水晶與光道》、《大圓滿》、《夢瑜伽》及大圓滿相關書籍閱讀札記

《Dzogchen: The Self-perfected State》(大圓滿:自圓滿狀態)

文章SW » 2012-03-10, 18:00

圖檔

2009/03/29 Sun, cloudy/raining, indoor 21.0°C, 《大圓滿》英文版:becoming awareness of our own condition

《Dzogchen: The Self-perfected State》Part One 的第一章 The Individual: Body, Voice and Mind 我已經看完了,蠻好看的。一開始就說教法應該要落實到日常生活,而不是用來逃避現實或心靈慰藉,後兩者都是宗教的功用,但大圓滿實修是要不離世間,這師父很早就點明了,南開諾布仁波切也說:「But the teachings are based on the principle of our actual human condition.」(p. 23)

The Dzogchen teachings are neither a philosophy, nor a religious doctrine, nor a cultural tradition. Understanding the message of the teachings means discovering one's own true condition, stripped 除去 of all the self-deceptions 欺騙 and falsifications 曲解 which the mind creates. The very meaning of the Tibetan term Dzogchen, "Great Perfection," refers to the true primordial state of every individual and not to any transcendent 超越經驗的 reality.(Dzogchen: The Self-perfected State, pp. 23-24)

接著講到我覺得是本章最精華的觀念,就是關於慈悲的真實解釋。南開諾布仁波切說,許多心靈修行途徑都有一些關於慈悲或利益他人的基礎規範或準則,以大乘佛教傳統來講,慈悲更是修行的基礎,伴隨對萬法空性的瞭解。

Sometimes, however, compassion can become something constructed and provisional, because we don't understand the real principle of it. A genuine, not artificial, compassion, can only arise after we have discovered our own condition.
The only source of every kind of benefit for others is awareness of our own condition. When we know how to help ourselves and how to work with our situation we can really benefit others, and our feeling of compassion will arise spontaneously, without the need for us to hold ourselves to the rules of behavior of any given religious doctrine. (Dzogchen: The Self-perfected State, p. 24)


有沒有講得很清楚?這樣我們這些知識份子對慈悲感到很被迫的心態就解除了,不然我們老愛問:為什麼要對那些爛人慈悲呢?然後標準答案是每一位眾生前世都當過我們的父母,也實在很難生起這種感覺,我們明明活在這個生世,對前世丈夫都沒感覺了,哪會想到無數生世的父母?

上段重點的關鍵字是:becoming awareness of our own condition,什麼意思呢?「It means oberving ourselves, discovering who we are, who we believe we are, and what our attitude is towards others and to life.」(p. 24)而最主要的目的,不是要作個多偉大的人或多慈悲的人,「To be able to help both ourselves and others we need to overcome all the limits in which we are enclosed. This is the true function of the teachings.」(p. 24)

南開諾布仁波切在篇末舉了個例子說明克服限制這件事,他說就像出聲的嬰兒是豪無限制概念的,但從父母懷中學會語言開始,就是不可以這不可以那,以確保一個安全但也受限制的活動規範,慢慢進入學加以社會化的訓練後,今後一生就活在一個人類社會約定好的架構內行禮如儀。譬如籠中的雛鳥雖然生有翅膀,但生於鳥籠的牠們完全喪失探索籠外天空的意圖,翅膀可以在有限的空間飛飛,而大圓滿教法就是在教導我們外面天空的世界是沒有邊界與限制的,除非我們準備好了也逐漸習慣天空,不然我們也不會在天空久留。這是我自己的闡釋啦。即便在籠中讀說天空有多好,也是不明白教法的真義。南開諾布仁波切舉一位西方人到西藏為例:

Perhaps he will receive an important initiation 灌頂 and will be stuck by the special atmosphere, by the spiritual "vibration," but will not understand its meaning. Attracted by the idea of an exotic mysticism he may stay for a few months in the monastery, absorbing a few aspects of Tibetan culture and religious customs. When he returns to the West he is convinced that he has understood Buddhism and feels different from those who around him. (Dzogchen: The Self-perfected State, p. 26)

早年我也會陶醉在宗教的彷彿神聖的氛圍中,特別是以能量感知的振動來形容確有其事,基本上也只是受那樣的概念所吸引,對於天主教義如何落實於我的日常生活既不關心也不求理解。許多對佛教的所謂修行者似乎也是如此。南開諾布仁波切說一提到他在講授大圓滿,西藏人便會將他貼上標籤是寧瑪派,但對他致力於復興西藏本土宗教苯教時,又會對他貼上標籤為本教徒。他說:「But Dzogchen is not a school or sect, or a religious system. It is simply a state of knowledge which maters have transmitted beyond any limits of sect or monastic tradition. 」(p. 28)

The true value of the teachings is beyond all the superstructures people create, and to discover if the teachings are really a living thing for us we just need to observe to what extent we have freed ourselves from all the factors that condition us. Sometimes we might believe we have understood the teachings, and that we know how to apply them, but in practice we still remain conditioned by attitudes and doctrinal principles that are far from true knowledge of our own actual condition. (Dzogchen: The Self-perfected State, p. 28)

跟竹慶本樂仁波切所說相同,大圓滿的上師所做的是藥傳遞知識的狀態給我們(transmit a state of knowledge),目的是要喚醒弟子、打開個人的意識成為本初狀態(The aim of the master is to awaken the student, opening that individual's consciousness to the primordial state)(p. 28)。
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, 18:02

2009/03/30 Mon, cloudy/raining, outdoor 14-15°C, 《大圓滿》英文版:身口意——gross, subtle, most subtle

爸爸的朋友王伯伯喜歡跟我談靈修,剛說起他在美國的房子,房客搬走後留下一尊觀世音菩薩像,上面寫「心念不空過,能滅諸有苦」,他知道第二句,問我第一句什麼意思,我也不會,我古文不好,查查看。「心念不空過」,以一心,不讓其空過,在《十句觀音經》中說:「朝念觀世音,暮念觀世音,念念從心起,念念不離心。」王伯伯信回教,所以心念不空過就是隨時將主放在心上,如此依怙他就能滅諸有苦。當然這是大乘佛教,或者跟其他宗教一樣,大圓滿不是這樣;不空過的相反,空過就是許多人以為自己什麼都不想,了不起,那叫頑空,下輩子畜生,什麼都不想嘛,像有部電影「我這樣過一生」。

繼續來研討《Dzogchen: The Self-perfected State》。南開諾布仁波切說教法必須成為活的知識,可以應用在每天的日常生活及活動中,當然如何應用還要等他說,目前 資深佛友都會說我見跟行是分開的。

Without having to abandon their role in society, because Dzogchen does not change people form the outside. Rather it awakens them internally. The only thing a Dzogchen master will ask is that one observes oneself, to gain the awareness needed to apply the teachings in everyday life. (Dzogchen: The Self-perfected State, p. 29)

上週去業主那簡報,E 又忘記幫我筆電充電;上週五我離開前(因為廠商訪客耽誤了我的時間),請 G 將我桌上泡過的茶葉清掉,他跟我對話了幾句表示一定會做到,今天我問他,他完全不記得這件事,當然 E 這個假人也旁證說沒聽到我說。Things always happened like that. 什麼原因呢?缺乏觀察自己的能力,還不只是記性的問題。

But in Dzogchen no importance at all is attached to philosophical opinions and convictions. The way of seeing in Dzogchen is not based on intellectual knowledge, but on an awareness of the individual's own true condition. (Dzogchen: The Self-perfected State, p. 29)

我之所以喜歡讀南開諾布仁波切的書,是因為他用我能懂得詞彙說明,講 consciousness 或 awareness 我們都明白那是什麼,而不像佛法中文書「心意識」似乎是個欲除之而後快的東西,資深佛友每次都說出體要從心意識中出來,老實說,除非我們的名詞定義是相同的,不然我不知道他在說什麼。以「應無所住而生其心」為例,就不是普通的心識,雖然南開諾布仁波切也說明兩種心,但多半中文「心」的意義太含糊。心念跟意又有何不同?

說到「true condition」,南開諾布仁波切還是講身語意,但這回我清楚多了,身是物質層面,化身界;語是能量(voice/energy),之所以講「語」是因為聲音是一種振頻,也就是不可見的,代表能量,報身界;意我比較不清楚,法身界。每個人的真實存在都包含這三種層面或次元,不是成聖的佛陀才有法報化三身。所以清晨醒來觀想上師法報化三身的厲害,然後自己跟他是一樣的,作為一種提醒,這就是寧瑪派三句義:體性本淨、自性光明、大悲周遍,即 essence、nature、energy。可是這裡化身界是能量的展現,能量出現在兩層次喔。也不衝突啦,報身界看到能量光明本性,化身界看到能量物化成形。

It is therefore necessary to begin with what we know, with our human material condition. In the teaching it is explained that the individual is made up of three aspects: body, voice and mind. These constitute our relative condition, which is subject to time and the division of subject form object.
Through the material dimension of the body we can understand its energy, or the "voice," the second aspect of the individual. Energy is something more subtle and difficult to understand One of its perceivable aspect is vibration, or sound, and therefore it is known as the "voice." The voice is linked to breathing, and breathing to the individual's vital energy. (Dzogchen: The Self-perfected State, p. 31)


南開諾布仁波切講到幻輪瑜伽(Yantra Yoga)其目標即在於控制這種生命能量(vital energy)。所以持誦咒語也是藉由音頻的振動能量跟報身界的聖眾連結,南開諾布仁波切解釋說:「A mantra is a series of syllables whose power resides in its sound, through the repeated pronouncing of which one can obtain control of a given form of energy. The energy of the individual is closely linked to the external energy, and each can influence the other.」(Dzogchen: The Self-perfected State, p. 31)

這本書至少台灣讀的人不多,以後讀者可以看到一些內容也是因緣。上面所說生命能量,當人能量弱時,南開諾布仁波切說無疑是開了一扇門讓其他界眾生的騷擾(disturbances)與病恙進入。所以,「great importance is given to maintaining the completeness of the individual's energy」(p. 31)。另一方面說,完全能控制自身能量的人則可施展奇蹟,「Such activity is actually the result of having control one's own energy, through which one obtains the capacity of power over external phenomena.」(p. 31)

說不清楚的「意」來了。如果「身」對應的是粗重(gross)層次,「語」是微細(subtle)層次,那麼,「意」則是對應「最微細」(most subtle)層。

The mind is the most subtle and hidden aspect of our relative condition, but it is not difficult to notice its existence. All one has to do is to observe one's thoughts and how we let ourselves get caught up in their flow. The mind is the uninterrupted flow of thoughts which arise and then disappear. There is something we call the "nature of the mind," the mind's true condition, which is beyond all limits. (Dzogchen: The Self-perfected State, p. 32)

稍後一章會以鏡子為例,說明心性就像鏡子會反射的特性一樣,我們為有藉由鏡子裡的影像來得知鏡子會反射的性質,別無他法,所以鏡子會反射的性質跟所反射的影像是不可分離的。這裡講到的是心的明分(部分),跟顯現不二即基於此道理。那麼,我們要認識心性,同樣也要藉由心續流或意識流或思想流,隨便怎麼講啦就是那個永無止息的心念,唯有藉由心念認知心性,因為心念是因為心的反映特性。

好棒啊!所以回到前封的主旨:「心念不空過」,但我講的不是要空或不空的問題,大圓滿不講究刻意讓心念止滅,不受其擺佈就可以,這要下回分解了。
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, 18:05

2009/03/31 Tue, cloudy, outdoor 14-15°C 《大圓滿》英文版:nature of the mirror

繼續南開諾布仁波切的書。昨天講到自心本性如同鏡子反射的特性:

What do we mean by this "nature of the mirror"? We mean its capacity to reflect, definable as its clarity, its purity, and its limpidity 清澈, which are indispensable 不可或缺的 conditions for the manifestation of reflections. This "nature of the mirror" is not something visible, and the only way we can conceive of it is through the images reflected in the mirror. In the same way, we only know and have concrete experience of that which is relative to our condition of body, voice, and mind. But this itself is the way to understand their true nature. (Dzogchen: The Self-perfected State, p. 32)

這裡說的是反射是讓我們發現自己本性的方法(reflections being the means for us to discover our own true nature),無論醒時或夢時我想都是一樣的。上午的夢有點詭異的是,我很少在普通夢聽到咒音:

2009/01/31 09:18AM. 晚上我來到一處矮圍牆邊,圍牆外遠方一排房子是西藏民宅,面前一大片是西藏人重的農作物,非常整齊而奇特的植物,民宅則跟布達拉宮類四似,兩側低朝中央層層高疊的紅磚立面。咒聲響起,有點像百字明,所以我本來想挨著矮牆唸百字明,但旋即發現咒聲不大一樣,便沿小巷走到橫向路口。一堆人在那集結,除了人以外,還有一堆剝皮兔,再看是一群剝皮猴,一個疊著一個通通沒有毛髮,非常肉體的感覺。我把手上兩對動物放生,其中一對像老鼠,不過是白色頸一圈黑、頭有點黑色圖案這樣。地上好多螞蟻,我怕那對像老鼠的會從水溝蓋爬下去,確定牠們沒事,然後我才朝右走回寄宿的人家中。……

假設像這樣的夢我們怎麼解釋自性的反射呢?還是我們只知道心會反射、投射,然後不管它(投射的影像),循來源回溯,就是本然存在的狀態?南開諾布仁波切說這些「reflections become a factor that conditions us, and we live distracted by the relative condition, attaching great importance to everything」,還真是蠻對的。

This dualistic condition, which is the general situation of all human beings, is called "ignorance" in the teachings.
In the Dzogchen teachings the term "knowledge" or the "state of knowledge" denotes a state of consciousness which is like a mirror, in that its nature cannot be stained by whatever images are reflected in it. When we find ourselves in the knowledge of our true nature, nothing can condition us. (Dzogchen: The Self-perfected State, p. 34)


南開諾布仁波切接著說說:「基於此,我們不需要放棄或轉化相對的情況,而只要去瞭解他的真實本性。」放棄是小乘的做法,轉化則是密續的做法,這是下章的內容。本章節論:

Understand our true nature means upstanding the relative condition and knowing how to reintegrate with its essential nature, so that we become once again like a mirror that can reflect any object whatsoever, manifesting its clarity. (Dzogchen: The Self-perfected State, p. 38)

今天摘到這裡。〈佐欽堪布邱嘎仁波切對大圓滿弟子關於貝諾法王圓寂的開示〉,有段解釋了向融入法界的大成就者祈請的原委:

This may come as sad news to some because it seems that he has left this world, but actually he is never separate from us. He always lives in the heart of our faith. According to Dzogchen Tantras, when a great enlightened teacher passes into parinirvana 涅槃 students have an extraordinary moment to receive blessings from this teacher by making supplications and offerings, as well as making profound personal commitments and aspirations. This is an especially powerful time to request teachings and blessings while praying that more emanations of this master manifest in this world to benefit all beings.

這可以說是一個悲傷的消息,但事實上他從未離開我們。他總是與我們心中的信心同在。依據大圓滿續部,當偉大的證悟上師趨入涅槃,弟子此時有絕佳的機會藉由祈請與供養來領受加持,或是發甚深的誓言與願望。這是一個特別有力量的時刻,可以祈請這位上師為了利益眾生,變化眾多化身以賜予教導跟加持。
大覺者圓寂之後,依之作任何勝妙的發願與誓言都會很快成就。(〈佐欽堪布邱嘎仁波切對大圓滿弟子關於貝諾法王圓寂的開示〉)
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, 18:10

2009/04/01 Wed, cloudy/raining, outdoor 16-14°C, indoor 18.3°C 《大圓滿》英文版:three ways in which energy manifests (1)

今晚優先摘明晰繭配合外部放射與繭內放射,還有明晰繭本身,講笑話?唐望大圓滿肯定是失散多年的金剛團體,或者我發現用這套唐望巫士知識體系來瞭解比較容易。記得昨天說到自心本性像鏡子嗎?那是 2-D 的,今天要換 3-D 的例子:施華洛世奇水晶,crystal。同樣,又是解釋三句義:essence, nature, and energy,當中的能量:

繭(水晶)外配合放射
The crystal is pure and transparent, but when rays of light strike it, they refract into colored lights all around the room. These lights are not inherent to the crystal itself, but manifest when the appropriate secondary cause is present, in this case the sun's rays. The crystal ball symbolized the primordial state of the individual. The colored rays which spread in the room are an example of the natural manifestation of energy, appearing in relation to the individual as an object. (Dzogchen: The Self-perfected State, p. 54)

南開諾布仁波切說:「If one recognizes it as a projection of one's own original qualities, one realizes oneself in the dimension of pure vision.」換言之,如果我們把所反射而出的光線自外於自己,而是某種「他物」,則所見即為 impure vison。

唐望簡短地描述出他談過的意識真理:並沒有一個物體的世界,而是一個能量的世界,看見者稱之為巨鷹的放射,在本質上是明晰能量的泡泡;我們每一個都是一小團被包在繭內的巨鷹放射。意識的產生是由繭外的放射對我們繭內的放射施加壓力所造成。當我們繭內的放射與外在的放射相配合時,意識便會具有知覺。
「第二個真理是關於知覺的發生,」他繼續道,「因為我們內在都有一個稱為聚合點的東西,由它來選擇內在與外在的放射配合。我們所知覺為世界的特定放射配合,是由我們聚合點在繭上的特定位置所決定。」(《內在的火焰》pp. 136-137)


雖然唐望沒有以淨觀或不淨觀來加以區別自他不二(不二取)或自他兩立(二取)的知覺,但他使用「看見」跟沒有「看見」來分別,一樣意思。「新看見者把被強調的放射稱為右邊的、正常意識,tonal,這個世界,已知的世界,第一注意力。普通人則稱之為現實,理性,常識。而在人類範圍之外的放射,從不被強調的,則構成未知。看見者稱之為左邊的意識,nagual,另外的世界,未知,第二注意力。」或者第一注意力就是 impure vision,第二注意力等同於 pure vision。出體做夢不算達成第二注意力也就是淨觀,做夢注意力是其前身。

第二個,繭內放射。很遺憾,這部份南開諾布仁波切將所有夢境跟中陰階段所見都歸於繭內放射,怪不得法海喇嘛要說是「體內作夢」,原來指的是水晶體內的放射。

繭(水晶)內放射
We should imagine that instead of the colors reflecting externally to the crystal, this time they reflect inside it, not appearing outside the crystal but within its own surfaces. In the same way, the energy of the primordial state can manifest within its own dimension "subjectively" in relation to the individual. This happens, for example, in the bardo 中陰, the intermediate state between death and rebirth, when the hundred peaceful and wrathful divinities 文武百尊 appear. They are not external to the individual, but are the manifestations of his or her natural, self-perfected qualities. For an ordinary being there arises only the manifestation of "sounds, rays, and lights." (Dzogchen: The Self-perfected State, p. 55)

這裡需要補述的是,寂忿(文武)百尊在中陰生現形僅限於受過這項灌頂的行者,如此才說一般人只會看到聲光影及幻境。夢也是屬於中陰的一種,這是我依此類推的。好,看看唐望怎麼講繭內放射:

他說,人類的明晰體像是一個乳酪球,中間有一層深色的乳酪夾層。他看者我偷笑起來,他知道我受不了乳酪。
他在一個小黑板上畫了個圖,一個蛋形被直分為四份,說他馬上會抹去分界線,他只是想確定正確的比例。然後他在第一份與第二份的分界線上畫了一條粗寬的帶子,然後抹去其他兩條分界線。他說人類能量帶的區域就像是一層深色乳酪夾在一個淺色乳酪球之間。
「現在如果這個乳酪球是透明的,」他繼續說,「你就會有個完美的人類能量繭模型。深色乳酪橫貫了整個乳酪球,是一層從表面到另一邊表面的圓盤。
「人類聚合點的位置是位於明晰蛋體靠近頂端四分之三處,當nagual施壓力于那明亮的點之上時,聚合點會移動到深色乳酪層的內部。當聚合點的光芒照亮了在深色乳酪層內部潛伏的放射時,便產生了強化意識。」(《內在的火焰》p. 150)


我們可以做夢狀態是某種強化意識來理解,就跟深層催眠一樣,可以探知一個人最深的潛意識與前世印記,因此這部份是屬於繭內放射,也就是水晶體內的光線。唐望說:「如果聚合點與明晰繭內在的放射以不同平常的位置相配合,人類的感官便會以不可思議的方式去知覺世界。」(《內在的火焰》p. 154)嗯,這部份就是「做夢的藝術」。

我摘的很簡要,事實上我現在發現我當初漏掉繭內放射的描述,我以為都是聚合成外部放射,事實上第一注意力也有點量繭內放射的部分,這就是平常意識的範圍(人類區域),而當我們移動聚合點,不僅內部放射位置移動了,外部世界也消失了,經典句就是:「那些在明晰繭內,但在人類區域之外的放射,它們是幾乎無法衡量的未知,它是如此驚人的空無,最好的看見者也感到束手無策。」(《內在的火焰》p. 153)

今天沒時間寫到明晰繭本身了,明天再寫。
SW
系統管理員
 
文章: 4219
註冊時間: 2012-03-05, 16:23
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文章SW » 2012-03-10, 18:12

2009/04/02 Thur, cloudy, outdoor 13-16-14°C, indoor 19.1°C 《大圓滿》英文版:three ways in which energy manifests (2)

繼續研究明晰繭,南開諾布仁波切說到水晶本身。他以水晶為例,若我們將水晶放置於彩色曼陀羅(壇城)的中央,並繞一圈,我們會看到水晶表面有壇城倒影,但也維持其自身的純淨與清透,每個水晶都會倒影它面前的景象。

This is an example of the inherent condition of energy itself as it really is, in any kind of manifestation whatsoever. Sometimes instead of dang the term "gyen" is used, meaning "ornament," because in the state of contemplation all manifestations of energy are "perceived" as ornaments of the primordial state. (Dzogchen: The Self-perfected State, p. 55)

所有被感知的能量的顯現都只是本覺狀態的裝飾而已。這跟移喜措嘉所說:「一切的行為、活動都是我的莊嚴」如出一轍。好,兒子偷考卷做小抄也是我的莊嚴,我的莊嚴還真莊嚴。媽媽晚餐時說,小學、初中、高中、大學,都是她到學校去跟師長賠不是,我沒辦法去兒子小學賠不是,又不是我的錯,而且我是他小學的 patron、client,我的小孩一張白紙交給你,他們不能推卸責任哪?是他們的「莊嚴」吧?!

看看唐望巫士有關明晰繭有沒有莊嚴論。他們叫巨型能量放射帶,有機生物都有,但可分為四十八條放射帶:

有機生物是生長於某一束明晰纖維周圍的泡泡。想像在這條有機生物的能量帶上,有些泡泡是生長於中央的明晰纖維上,有的則是靠近邊緣;這條能量帶的寬度足以容納每一種有機生物,綽綽有餘。在這種安排下,靠近邊緣的泡泡完全沒有碰到中央的明晰纖維,同樣地,中央的泡泡也完全沒有碰到邊緣的明晰纖維。
看見者發現在地球上只有四十八條這種放射帶。這代表著地球上有四十八種組織,四十八種聚合或結構。有機生物是其中之一。
你必須記住,這地球上的一切都是被封閉的,我們所知覺的一切都是內部有巨鷹放射的能量繭或瓶子。在平常情況,我們完全不會知覺到無機生物的能量容器。
整個世界是由四十八條能量帶所構成。我們的聚合點為我們所聚合的世界是由兩條能量帶所構成:一條是有機生物的能量帶,另一條是只有結構,而沒有意識的能量帶。另外四十六條能量帶不屬於我們日常知覺範圍。(《內在的火焰》pp. 188-193)


其中我沒有摘到的是,本覺的裝飾,本覺是誰?

「是什麼使那八條能量帶產生意識呢?」我問。
「巨鷹透過它的放射賜予於是。」他回答。
「他的回答使我跟他爭論起來。我告訴他,說巨鷹透過放射來賜予意識,就像一個宗教信徒在談上帝,說上帝透過愛來賜予生命。這一點意義也沒有。
「這兩段話的觀點不同,「他耐著性子說,」但我想他們意味著同一件事。其中的差別是看見者看見了巨鷹如何透過放射來賜予意識,而宗教信徒沒有看見上帝如何透過愛來賜予生命。」
他說,巨鷹賜予意識的方式,是使用三束巨大的放射纖維穿過八條巨型能量放射帶。這些放射纖維十分特別,因為它們使看見者感覺到色彩,一束纖維會有粉紅色的感覺,像是粉紅色的街燈;另一束是桃紅色,像是霓虹燈;第三束是琥珀色,像透明的蜂蜜。
「所以,當看見者看見巨鷹透過放射賜予意識時,是看見不同的色彩。」他繼續說,「宗教信徒無法看見上帝的愛,但如果他們能看見,他們會知道那不是粉紅色就是桃紅色或琥珀色。
「例如,人類是屬於琥珀色的能量束,但其他生物有的也是。」(《內在的火焰》p. 189)


如果將我們個人的本覺(被授予的意識)要推到類似宗教意味的上帝或本初普賢王如來,就要回去摘《The Supreme Source》,本初普賢王如來說:

Listen, great being! Understand my nature! I am the nature of pure and total consciousness: pure and total consciousness is the supreme source. The nature of the supreme source is the state of the Body, Voice, and Mind.
Everything contained in the outer and inner universe is created from my Body, Voice and Mind in the nature of the authentic, unalterable condition. (The Supreme Source: The Fundamental Tantra of Dzogchen Semde, p. 176)


類似句還有說到所有顯現都是出自於 the supsreme source,「everything is perceived as unity in the fundamental condition」(p. 174)。
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, 18:21

2009/04/08 Wed, cloudy, indoor 20.0°C, 《大圓滿》英文版:「童瓶身」

我對佛法讀書會興趣缺缺,理智上的理解不是我感興趣的,我或者比較有興趣像南開諾布仁波切這樣現代觀念一點來講真正從事事情的立基用意,然後如何在生活裡落實它,只是像鸚鵡學舌一樣依樣畫葫蘆,不然每次只打高空而沒有實際做法上的建議。譬如講打坐好了,打坐是什麼東西?怎麼打坐?他們說的打坐不教大家都會嗎?

我們來評論一下,資深佛友說的無二見,他原句是這樣說的:「你的觀察方式偏重主客二元,哪怕觀察自己的心也是以能觀之我觀察所觀之心,這樣一起步就是二元分別對立,那觀察的結果也就跳不出二元分別對立的圈子,難以幫助內心突破。所以體會鬆坦任運或以空來觀比較重要。所謂鬆坦任運,是說能知所知都如水上波紋無實、安住本來無動無改之境。」我出體難道沒有用空來觀嗎?如果刻意如此作意,也不是大圓滿的修法。

所以我們也會忘記要「安住本來無動無改之境」,況且這句話那麼難記,上師也還沒直指心性,我能「住」在哪裡?有一點是女巫是比男巫士怪異的地方,也是弱點,「女人絕對要比男人怪異,」唐望說,「她們在兩腿之間多了一個開口,這使她們容易遭受奇怪的影響。奇怪的力量會經由那開口佔據她們,這是我能了她們的乖怪僻的唯一方式。」(p. 185)

有次我提到克萊拉教的陰道呼吸法,資深佛友評說:「陰道口是三惡道及魔類常進的入口,為何沒防護?若此人已受污染或貪心太重(氣濁時),直接提氣到心、後腦、眉間,將可能導致心臟、血壓以及癡呆、瘋狂。所以,此方法只應在身心清淨且健康時做。」其他的反正我也看不懂。

克萊拉要示範給我看另一種身體的練習,對於抹除錯誤雙重性很有效。她要我背脊伸直,眼睛放低,凝視著我自己的鼻尖。
(作為保護法,應先用意念或加持過的氣、水“封”住鼻孔,另外,這裏沒提到對眼睛的保護,實際上眼、耳、鼻、口、眉心等處都應先保護起來,這些都是邪氣易侵之地。其實,注意力放在“空”裏面更好,進入無自性的境界,則再強的力量也找不到受力點。 )
「這種呼吸應該在沒有衣服束縛之下進行,
(使用受到一定限制了。)
她說,「首先,你深吸一口氣,把空氣吸進來,仿佛你是在用你的陰道呼吸。收縮你的腹部,把空氣拉到你的脊椎,超過你的腎臟,到你肩胛骨之間的一點。讓空氣停留在那裏一會兒,然後再把它提高到你的腦後,然後越過你的頭頂,來到你的雙眉之間。」
(如果把“空氣”換成“能量、光”等更好,不會受限制,氣息紊亂的可能性也大大降低;陰道口是三惡道及魔類常進的入口,為何沒防護?若此人已受污染或貪心太重(氣濁時),直接提氣到心、後腦、眉間,將可能導致心臟、血壓以及癡呆、瘋狂。所以,此方法只應在身心清淨且健康時做。 )
她說如此閉氣一會兒後,
(閉氣是個有效的方法,但要是閉氣時意念停留在眉間,則會有高血壓和腦淤血的危險,尤其強力閉氣時,道家閉入丹田,密宗閉入生法宮,更加穩妥。)
我用鼻子呼氣,在心裏引導空氣到我的肚臍下,然後到我的陰道,如此迴圈再度開始。
(這裏是個敗筆,洩氣了,也是防護出現鬆動的原因。妙一些的方法是:不管呼氣,或者讓氣自然消融在中脈裏,或者氣化成中脈放射的光、護法、武器,消除障礙、保護全身。 )
克萊拉把手放在我的脊椎底部,然後沿著摸上來,越過我的頭,輕輕按著我眉毛之間。「試著把呼吸帶到這裏,」
(修任、督脈的,就會出現力量消、長的波動。最好是把精、氣、神兒分開,只把神兒留在眉心,氣和精留在眉心弊端大,一要保證乾淨,二對於生命能消耗也太大。)
她說,「你的眼睛要半睜,因為這樣你可以把注意力放在你的鼻樑上,使空氣越過背部,頭部,來到那一點;這樣你也可以用你的凝視引導空氣回到你的性器官。」克萊拉說,以這種方式迴圈呼吸,能夠造成一種無法穿越的屏障,防止外界具有傷害性的影響進入身體的能量中;
(沒有突破身見、還在色界、受界陰宇的階段,能起的作用、能防的魔的級別,實在有限。)
它也能防止內在的能量漏出來。
(確有防漏作用,但佛法認為“心氣不二”,意漏、氣漏都須防止。)
她強調吸氣與呼氣都要沒有聲音,這種呼吸練習可以站立,坐著,或躺下來進行;開始時坐在椅子或墊子上會比較容易。(簡體《巫士的穿越》)
(有沒有聲音是次要的,關鍵在於深長有力且順調、自然。
密宗的防護方法和具體竅訣,大多需要傳承。但最簡單也比較有效的就是:祈請上師佛菩薩放光灌頂加持你消除一切外內密秘密業障和魔障,然後用光罩把你全方位保護起來,上師和你心合一;再就是念咒語(請高級保鏢)。平時多發菩提心、多懺悔和觀察覺性,是根本的做法。 )


接下來講到我們無機生物保鏢了。是因為藏傳佛教當初傳入西藏時,蓮師降伏了許多苯教供奉的地方神祇及精靈,這些非人發誓護衛佛教,所以使得藏傳佛教融合的苯教色彩,這與其他地區的佛教有相當大的差異性。

他說,有機生物具有較多的能量,通常是主動發起溝通的一方,但是較為隱約及複,雜的後續行動,則是無機生物的領域。一旦障礙打破後,無機生物就變成看見者所謂的同盟。從那時起,無機生物能夠預測看見者最細微的思想或情緒或恐懼。
「古代看見者被他們同盟的忠誠所迷惑。」他說下去,「傳說古代看見者能使他們的同盟做任何事,這就是為什麼他們會相信他們是金剛不壞的。他們被自我重要感愚弄了。只有完美無缺的看見者,他們的同盟才有力量;而那些古代看見者並非如此。」(《內在的火焰》p. 192)


唐望說:「無機生物的壽命遠比有機生物長久,這個事實使古代看見者把他們的看見專注於同盟上。」(p. 193)雖然有些護法是智慧護法,但是也不乏被收伏的地方神靈,這些基本上說的可能就是同盟,不過是同盟中較為高等的無機生物,因為這些非人並非報身層次的存有。跳一步講一下中午看到南開諾布仁波切講到報身層次的存有或佛,跟大圓滿虹光身融入法界的成就者不一樣,因為後者無所不在,前者僅限於淨觀者才能得見。

The Body of Light is the supreme realization of Dzogchen. Its function is different from that of a Sambhogakaya 報身manifestation, because a being in a Body of Light can communicate and actively help other beings. It is as if the physical body, its material substance having been absorbed into its luminous essence, continues to live as an aggregation of elements in their subtle aspect. Manifestations of the Sambhogakaya, on the other hand, are passive, because they depend on the beings who enjoy the vision of them. (Dzogchen: The Self-perfected State, p. 71)

每每在讀經或佛書看到的童瓶身,唐望集團看見者也稱為「瓶子」,為什麼呢?因為明晰繭本身就是能量的容器。

接下來他解釋另四十條巨型能量帶所產生的完全不是意識,而是無生命能量的組成。古代看見者選擇稱呼這些組成為「瓶子」。繭及容器是有意識的能量場,本身具有獨立的明晰;而瓶子則是堅硬的器皿,容納能量但不具有意識,它們的明晰只是來自封閉於內部的巨鷹放射。
「你必須記住,這地球上的一切都是被封閉的,」他繼續說,「我們所知覺的一切都是內部有巨鷹放射的能量繭或瓶子。在平常情況,我們完全不會知覺到無機生物的能量容器。」
「整個世界是由四十八條能量帶所構成。」他說,「我們的聚合點為我們所聚合的世界是由兩條能量帶所構成:一條是有機生物的能量帶,另一條是只有結構,而沒有意識的能量帶。另外四十六條能量帶不屬於我們日常知覺範圍。」
他再次停頓等待問題,我什麼問題都沒有。
「還有其他完整的世界,我們的聚合點可以聚合出來。」他說下去,「古代看見者算出有七個這樣的世界,每一個上一條能量帶。我要補充的是,除了日常世界之外,其中有兩個世界很容易組成;其餘五個則是另外一回事。」(《內在的火焰》pp. 193-194)


我稍微解釋一下巨型能量帶,所謂帶只是一種援用下來的稱呼,基本上也不是條帶子,也很難描述。地球上有 48 種能量放射帶,意味有 48 種聚合或結構,其中有 40 條能量帶產生無意識泡泡就不用說了,七條無機生物帶,一條有機生物帶,能量放射帶解釋起來就像共同生活圈這樣。唐望說有七個世界,我想到的是像六道輪迴的說法,六跟七只是分類上的差異,唐望說有兩個容易聚合,可能看哪兩道跟人道比較接近吧。

知覺到其他世界是聚合點的配合放射,可能有些天眼或陰陽眼者聚合點很鬆動,可以輕易聚合另一個世界的存有,看起來就像跟我們這個日常世界重疊在一起一樣,但他們這些異類人士是不是特別有能量就不知道了。我們第十章摘完了。
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, 18:24

2009/04/12 Sun, sunny, outdoor 18-29°C, 《大圓滿》英文版:出離、轉化與自解脫

《Dzogchen: The Self-Perfected State》從第二章 The Path of Renunciation and of Transformation 開始。Renunciation 講的是經教體系,Transformation 則是密續體系,大圓滿屬於第三道:self-liberation自解脫,這三者分別對應的是 Sutra, Tantra and Dzogchen,南開諾布仁波切說「These correspond to the three aspects of body, voice, and mind, called "the three gate," 三門 because they are the three ways to enter into the state of knowledge.」(pp. 39-40)

大小乘等經教體系重心在於「身教」:身體的修行,主要是行為上的守戒。「These whole method is based on limiting the behavior of the individual, principally at the level of body, that is, at the level of the material dimension.」(p. 42)但大乘菩薩道也是其他較高乘的基礎,我們還是瞭解一下:

The Mahayana is based on more profound considerations, such as universal compassion and the voidness of all phenomena. In both these traditions, however, vows are a fundamental element in putting renunciation into action.(Dzogchen: The Self-perfected State, p. 42)

Renunciation 是拋棄放棄、過清心寡欲的生活,密續不需要這樣,它只需要轉化:Transformation。小乘不承認大乘,因為大乘的經論不是佛陀在世時親口說的;大乘不承認密續,以時輪密續來說,因為那是佛陀變身為報身佛在其他淨土說的,佛陀化為時輪金剛擁抱佛母,可難入目了,習慣清心寡欲的他們怎們相信那是佛陀本尊呢?更遑論其他密續教法是成道的大成就者於淨觀中所見,再抄寫下來,有些甚至是心意伏藏,直接取於法界。

The path of transformation is to be found in the tantric teachings, the writings revealed through the pure manifestations of realized beings. To explain the fundamental principle of tantrism we can consider the symbolism of two tantric ritual objects: the vajra and the bell, which represent, respectively, "method," the primordial state's manifestation as form; and "energy," the "voidness" or "essence" of that which is manifest. Vajra means "indestructible," and refers to the primordial condition of the individual, which is beyond birth and death. The bell, which represents sound, is the symbol of the energy of the primordial state. (Dzogchen: The Self-perfected State, pp. 42-43)

「如我已經向你解釋過的,」她繼續說,「肉體─心靈的雙重性是一種錯誤的分類。真實的分類是容納心靈的肉體,與容納我們能量的空靈身體,或分身。當我們能在日常生活中使用我們的分身時,抽象的飛行就發生了。換句話,當我們的肉體完全覺察到它在能量上的空靈相對部份時,我們就超越進入了抽象,一種完全不同的意識領域中。」(《巫士的穿越》)

這裡講到的是兩樣法器:金剛杵跟金剛鈴,一個無堅不摧、一個無空不克——我亂講的,代表方便和空性智慧,說起來跟唐望的兩種分類很類似:一個是實質的身體(顯現)、一個是空靈的身體(能量)。克萊拉說「一切可見與不可見的事物都有一種空靈的本質,我們必須要知覺到它,才能夠知道如何行動」(《巫士的穿越》),空靈的本質就是上面說的 voidness / essence。密續基於什麼來轉化呢?

The Tantra are teachings based on the knowledge and application of energy. Their origin is not to be found in the oral teachings of a master but stems form the manifestation in pure vision of a realized being. A pure manifestation arises through the energy of the elements in their subtle and luminous aspect, while our karmic vision is based on their gross or material aspect. To receive this type of transmission, it is therefore necessary to have the capacity to perceive the subtle dimension of light. (Dzogchen: The Self-perfected State, p. 43)

這段非常精要。因此密續灌頂時需要弟子觀想本尊壇城就是要轉化我的物質業力之眼,才能「看見」微細層面的示現,要能有此淨觀當然必須具備此一能力,否則只能倚賴想像。資深佛友之前也說「看」不清楚時,觀想可以幫助。南開諾布仁波切說:「To have contact with this pure dimension one needs to develop one's innate clarity to the highest degree, and to purify the obstacles of karma and of ignorance.」(p. 44)

其實修法首要的竅訣不是觀想,而是迎請,真正的上師佛菩薩空行護法的智慧身就可以請來;其次是看,能現量直接見到和感到,你的信心和理解就很容易生起了;當還看不清楚時,觀想有助於相應和入定。
不過,要想和聖者的心真正相應,至少要有出離心(想得到真正的自在和自由)、大悲心(願意解救和幫助一切眾生)、菩提心(俗義:為利益一切眾生你願成佛;勝義:充分發掘出本質,並不離本質的境界)這些內在要素才行(這是一般氣功和佛法的一個區別,因為,如是因,如是果)。也有由於極大信解或以往善緣,雖沒有專門學修這些,但得到加持後,自然的逐步發掘出佛性中本有的這些特質的,我相信你也會的。(Saturday, December 30, 2006 11:51 AM)


資深佛友從一開始就是寫這麼艱深的,是不是教小朋友講話也是直接教最終極版,總有一天會懂的?
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, 19:15

2009/04/13 Mon, raining/sunny, indoor 25.8°C 《大圓滿》英文版:修持只是重新喚回聚合點移動的位置

昨天講到人要看到淨土必須發展出內在澄明(innate clarity)達某種高階程度。所謂的轉化,南開諾布仁波切說:「We are referring to the potentiality a realized being has to manifest infinite forms in the Sambhogakaya.」(p. 44)關於報身為什麼又叫受用身,因為其意指「dimension of wealth, the wealth being the infinite potentiality of manifestation of wisdom」(p. 44),基本上那些空行母及本尊都是 manifestations of energy。因此密續的修練在於行者跟本尊之心的合一,自己變為本尊,所以稱為轉化。

The manifestation of the Sambhogakaya 報身 comes about through three factors: sound, light, and rays. Sound is the first stage of the manifestation of energy, which is perceived as mantra咒語. This type of mantra is used in practice to integrate the visualization of the mandala 壇城 of the divinity with the function of one's own energy. Light, the second stage of manifestation, is the visible aspect of energy, energy still in a phase prior to its assuming any specific form. And then, thirdly, through the rays manifest all the infinite forms and colors of the mandala of the divinity. (Dzogchen: The Self-perfected State, p. 46)

這就是密續本尊修法的基本概要,所以行者都要依主尊的唐卡觀想其壇城——這壇城的樣子我還不甚瞭解,目前只看過達賴喇嘛委託西方弟子製作的時輪金剛壇城多媒體動畫。我想對不是西藏文化的人來說,要去觀想出那樣分毫不差的壇城,是極其困難的。

南開諾布仁波切舉獅面空行母為例說,因為那是具格行者於淨觀中所見,也就是移動聚合點後親見某個報身本尊的住所(居所),另找畫師畫下來的,由於那形貌不是現實世界可見,所以被畫成獅面。「Because her face is similar to a lion's, in particular to that of the mythical snow lion of Tibet. For the lack of any other way to say what she is like, the convention arose that this dakini 空行母 has a lion's face.」(p. 46)依唐望觀點有可能是移動聚合點往下達到完全變身的地步,成為完全不屬於這個次元的特異生物。大牛頭的大威德金剛也是同樣的道理。所以按照某張唐卡觀想,真的還不如像宗薩仁波切說的:只要相信他在那就好了。

By these means the practitioner of Tantra tries to transform ordinary impure vision into the pure vision of the mandala of the divinity. All tantras are based on the principle of transformation, working with the knowledge of how energy functions. The very meaning of the word tantra—"continuation"—refers to the nature of the energy of the primordial state, which manifests without interruption. (Dzogchen: The Self-perfected State, p. 47)

不過這裡的前提是:門徒接受灌頂之後因此具有他自己初次轉化進入淨觀的經驗,如此他就可以藉由觀想與持咒將此淨觀經驗運用於修道上。「After the disciple has received the initiation and has thus had his or her first experience of transformation into pure vision, he or she is then ready to apply this as the path, through visualization and through the recitation of mantra.」(p. 47)可見接受灌頂時依主法上師指示觀想壇城獲得初次淨觀(「看見」)經驗可能是非常重要的,而往後修該法持該本尊咒只是重新喚回聚合點移動的位置。所以你說我們在修什麼鬼密宗呢?真的是浪費時間罷了。

你為認為門徒如何在灌頂時移動聚合點呢?唐望曾說有一位 nagual 在就不是問題,同理有一位具格的金剛上師主法也不是問題。每次資深佛友聽我描述感到振動或激動流淚,都說是受灌之相,所以這些都是能量形式:sound, light, and rays,振頻是 sound 的顯現。你聽南開諾布仁波切說修行密續的最後結果:

The final result of the practice is that pure vision manifests without depending any longer on the visualization, becoming part of one's natural clarity. Thus, one realizes the total state of reintegration of pure vision with impure vision, the Mahamudra 大手印, the "great symbol" in which samsara 輪迴 and nirvana 涅槃 are indissolubly united. (Dzogchen: The Self-perfected State, p. 48)

原來大手印是密續修法的最終結果,寧瑪派最終結果則是大圓滿。
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, 19:19

2009/04/14 Tue, raining/sunny, outdoor 22-19°C, 《大圓滿》英文版:運用生起的大量能量做聚合點移動的變身練習

繼續討論《Dzogchen: The Self-perfected State》。Joyce 說上次看到上師當眾在講課時服藥給她很大的震撼,其實高僧大德罹癌時有所聞,之前黃英傑為舊版《夢瑜珈》寫序時,說到南開諾布仁波切罹患血癌,「有說是因為他對一般大眾披露密法太過,導致空行、護法不歡喜所致」(簡體《夢瑜珈》p. 5),不過看他現在紅光滿面的,就是披露密法太過我才要蒐集他的書啊,不然我們一天到晚寫皈依發心嗎?

為什麼高僧大德不免病逝?像聖嚴法師終身洗腎。其實理由很複雜,有時是壓抑太過、有時是忽略身體健康、或者家族遺傳、或者為眾生背業。但南開諾布仁波切這裡分析了走出離一途的,相對於走轉化路線的修行者,比較容易產生身心上的問題。南開諾布仁波切以修忿怒尊為例說明克服瞋,及三毒另兩個貪及痴:「through transforming oneself into the wrathful form of the divinity to overcome anger, into the joyous form to overcome attachment, and into the peaceful form to overcome mental obscuration」(p. 49)。

Suppose one becomes angry with someone and experiences a strong sensation of anger; what one does is to try, in that very instant, to visualize oneself transformed into the wrathful form of the divinity, in the pure dimension of the Sambhogakaya. In this manner the anger can be increased to the point where it causes the very universe itself to tremble 發抖, but since there no longer remains for the practitioner any dualistic division of reality into subject and object, the anger liberates itself as pure energy, without any target to be directed against. (Dzogchen: The Self-perfected State, p. 49)

這個在忿怒那當下觀想自身為忿怒本尊,讓整個宇宙嚇到發抖,然後生氣就化為純能量,再沒有主客對立二元,也沒有人會成為箭靶,聽起來像是天方夜譚,不然下次我來試試看。為什麼棄絕會生病呢?

In the same circumstances a practitioner of the path of renunciation would try to "block" the anger, thinking of the consequences of the negative karma. The practitioner of the path of renunciation, even if he or she really "feels" anger arise in him or herself, tries at all costs to avoid it, as if afraid of facing it. In a certain sense, such a practitioner can be said to be ignorant of the nature of energy. The tantric practitioner, however, is aware of how energy functions, and knows that blocking energy can cause disturbances to the body as well as to the mind. He or she does not put the brakes on the flow of energy, does not repress it, but uses it as a means for transformation. To do this, however, requires a highly developed capacity of practice. (Dzogchen: The Self-perfected State, p. 50)

我懂了,是運用生氣時生起的大量能量做聚合點移動的變身練習。所以是不是同理,在貪愛幟盛的性高潮時也可以完成變身聚合點之移動呢?下次記得變身,喜歡虎牙還是大鋼牙?頭上長角 怪可怕的。男性忿怒尊都很醜,主要是腿短肚子大。

Dzogchen teachings it is advised that one should know how to apply whatever kind of method is most adapted to the circumstances one finds oneself in, and most suited to one's level of capacity, until one has really acquired knowledge of the state of self-liberation. This is something the practitioner him or herself must be aware of. (Dzogchen: The Self-perfected State, p. 50)

第二章完。南開仁波切的教法是不是很清晰易懂?但密字當頭,藏密行者太害怕那些空行、護法千年食古不化的強硬僵硬態度,只能男兒當自強,才有本事跟他們槓上。第三章「The Path of Self-Liberation」。拿供護法來講好了,目的是什麼?當然護法可以助行者消除修行違緣,但同樣的事為什麼不祈求上師就好了?上師還有跟我們建立師徒關係,護法到底從哪裡冒出來?大乘佛教沒看到供護法的,難道就不能成正覺?

大圓滿教法眾所周知為阿底瑜伽——即「primordial 本初 yoga」,瑜伽這個詞並非如我們幾年前所摘印度人稱為兩樣東西的合一,譬如身跟心,南開諾布仁波切說其意指「possessing the authentic condition」(p. 51),這也是每個人的本初狀態;而關於 primordial enlightenment 或 mind of Samantabhadra 的狀態的教法就稱為大圓滿。所以跟宗教是扯不上什麼關係的,不知道寫《我的靈魂依怙》為什麼老愛談修行的宗教面,還旁徵博引什麼《宗教現象之種種》,這本書我看了兩頁就扔到一旁。

經論跟密續的基礎都是心之本性(nature of mind),他們喜歡用個奇怪的詞叫「自性」(self-nature),心性也就是心的真實情況(the true condition of mind),其超越時空及智性上的限制。我很懷疑為什麼唐望集團不提及「心」這個東西?只在卡斯塔尼達門徒第一年講到「一條有心的道路」、「這條路有心嗎」?我想是講給凡夫卡斯塔尼達聽的,從此以後再也沒有提過心了。
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, 19:20

2009/04/15 Wed, sunny/cloudy, outdoor 28-26°C, 《大圓滿》英文版:universal compassion

上次跟香巴噶舉的法海喇嘛會面他也提到寧瑪派傳承中也有夢瑜伽的修法,那就是「六中有自解脫導引」,相對於噶瑪噶舉的那洛六法、香巴噶舉的尼古瑪六法,都是差不多內容的。所以睡前我把談錫永編的蓮花生大士的《六中有自解脫導引》夢幻中有導引拿出來看看。這部分對我不是很難,但你說每晚睡前我都能察覺自己進入夢鄉嗎?不可能的事,反正這裡門檻很低啦:「若曾認出夢境七次,則必能認知(死後)中有。」(p. 116)比較難是「後修光明」的部分,說要「於隱蔽處嚴格閉關一個月,食清淡營養食品,且略修幻輪。……詳從師授」(p.117)。要老師教的,哪能自己練。

昨天講到正要摘般若心經:

The meaning of the term voidness as it is used in the Prajiaparamita, is the absence of substantiality—or of self-nature—of all phenomena, which is the real, inherent condition of all existence. When referring to the individual, this condition is referred to as the "nature of the mind." (Dzogchen: The Self-perfected State, p. 52)

大乘佛教講自性又講自性本空,或說一切法無自性存在,又要修行者參悟尋求自性,真的不知道在講什麼名堂。如果一開始講一切法自性本空,直接談空性義理就好,所以怪不得正教佛教徒 S 寫的我都看不懂。她先引白居易的「花非花,霧非霧,夜半來,天明去。來如春夢幾多時,去似朝雲無覓處」,然後說:「按整句詩來解釋:一切事物皆是自性存在而非空性,它們是空性的。」只能說佛法普及教育真是失敗!

In the Dzogchen teachings many terms are used to denote the nature of the mind, including, the "primordial base" 本始基; the "base of everything"; the "essence of primordial bodhichitta, and so on.
In the Mahayana, bodhichitta is taken as meaning commitment, based on a feeling of universal compassion, to bringing all beings to enlightenment.
The primordial bodhichitta is the state of the individual, which is from the very beginning without obstacles, perfect, and includes as its potentiality all the various manifestations of energy. (Dzogchen: The Self-perfected State, pp. 52-53)


大圓滿不講這個「宇宙慈悲」,因為 bodhichitta 就是 primordial awareness。

In the Dzogchen teachings the primordial state of the base is not defined only as being void, but is explained as having three aspects or characteristics, called the "three primordial wisdoms": essence, nature and energy. (Dzogchen: The Self-perfected State, p. 52)
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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