《Dzogchen Teachings》（大圓滿教法）札記

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2009/10/13 Tue, cloudy, outdoor 23°C 《大圓滿教法》英文版：Mind Treasure

接下來這章的小節講到夢，當然不是單純指夢，而是夢伏藏：「Another aspect of tagnang can come through dreams, and there are many masters who have had this type of teaching.」（p. 125） 南開師舉了他自己金剛歌跟金剛舞的例子說明，都是來自夢中：

For example, I received through my dreams both the Dance of the Vajra and the form of the mandala on which it is danced. They are not something that didn't exist before, and certainly the principle of the Dance of the Vajra and the Song of the Vajra existed in the Dzogchen tantras, although there was not a Dance of the Vajra danced on the mandala, or the precise form o the mandala. There were all things I received in my dreams, not only through the dream of a single night, but through the dreams of many months. I wrote down all the teachings I received in these dreams. (Dzogchen Teachings, p. 125)

南開師說：「You can see that there are many types of teachings, and many of the teachings all terma 伏藏 arise from the clarity of one's mind.」（pp. 125-126）

Mind Treasure
An example from the Dzogchen Upadesha 口訣部 is a series of teachings call the Khandro Nyingthig, which means "Essential Teachings of the Dakinis." (Dzogchen Teachings, p. 126)

這個「空行寧提」（Khandro Nyingthig）的心意伏藏就是蓮師灌給赤松德讚死去的女兒，來世的化身是位伏藏師貝瑪雷茲紮（Pema Ledrel Tsal, 1291-1315）。這一章講完了。 奇怪我是哪時講過赤松德讚女兒的故事的？是赤松德讚問蓮師："Please do something. What can we do to have some benefit?"

接下來這一章講幻輪瑜伽（Yantra Yoga） ，這裡說幻輪瑜伽也有口耳傳承（oral transmission）。

Our Real Condition
When we use "Yoga" in Tibetan, it means "primordial knowledge or understanding." Thus, the real meaning of "Yoga" is that we discover our real condition.
In the practice of Yantra Yoga, we use our body, speech and mind. With the body there are positions and movements; with the voice there are many different techniques of pranayama, or breathing practice, and with the mind there are many ways to concentrate and visualize. The aim of these methods is to go beyond judging and thinking into the state of contemplation. (Dzogchen Teachings, p. 131)

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2009/10/14 Wed, raining, outdoor 22-25°C 《大圓滿教法》英文版：Understanding Energy

《大圓滿教法》（Dzogchen Teachings）這節講到「了解能量」。

If we have physical problem, how can we guide the prana energy? This is the reason teachers of Yoga are always demonstrating methods for overcoming problem related to energy disorders in our body. Although the energy level is more important than the physical, even more essential is the mind, which in Yoga is considered like a king.
If we are not able to control our physical level, there is no way we can control our energy. If we cannot control our energy, then there is no way we can control our mind. Mind is dependent on energy, which in turn depends on the physical body. (Dzogchen Teachings, p. 133)

所以說控制心有多麼的難，還不只貪嗔痴，任何情緒或行為反應，我們總是陷在二元對立，喜歡或拒絕。馬上說要控制心，那是不可能辦到的事情。所以書上說好啊你認為已經了解什麼是空性，我拿針扎你的腳，你為什麼還痛得哇哇叫？J 看到師父生病吃藥覺得不可思議，我們有身體就有感覺、有反應，有心就有情緒，只能事發後盡量想到這一層，不要受其所擾，不是要你沒有感覺、沒有反應跟沒有情緒。

Why do we need to control this function of energy, or prana? That is the only way in which we can really become aware and enter into the real condition of mind.
When we consider mind and the nature of mind, the nature of mind means its potentiality, which we can govern. If we govern the potentiality of the nature of mind, that means that we are on the path and that we have the possibility for realization. If we are ignorant of that, then we become a slave to mind and judgment. In this case we need to coordinate our physical body and our energy. (Dzogchen Teachings, p. 133)

我想身體健全跟健康對修行者是很重要的。唐望也稱一個人的明晰球體為 tonal，一個弄壞的身體也有一個壞掉的 tonal 明晰球體，人死亡前明晰球體的縫細打開，所以看見者可以看到其死亡的徵兆，跟藏密所說的肉體的死亡徵兆不是相同，因為顯現層面不同。

南開師在給予修法傳承常說這是阿努瑜伽的修法，阿努瑜伽的終極目標是大手印，換句話說就是噶舉派的修法方式，屬於轉化道，而且好像密續體系都會用「手印母」這種明妃（密伴）當作點火器，是不是跟電要接地一樣？這裡因為陰陽迴圈的關係，陽性要接上陰性能量才會完整，然後主修氣脈明點到至樂大手印；若講到阿底瑜伽，那就是大圓滿，屬於自解脫道，不需要手印母跟雙運。

因為九乘扣掉大小乘三個剩六個，外三個（lower tantras）、內三個（higher trantras），只有最上面阿底瑜伽不講明妃雙運。我覺得聰明一點這部分盡量不要去碰，西藏那種比較落後的區域思想還很封建，女性附庸的角色跟社會地會都很低，但是西方社會女男平等，用西藏傳統思想來灌輸受西式教育的女性獻身雙運，也許後來還會被告性侵，所以何苦要傳雙運雙修的這種法跟觀念給西方人呢？就算大仁波切是真的在幫女弟子消業，但你記得唱歌的那位貝瑪千貝仁波切被逮到時也說「明知道不對、不好，但還是發生了」。他是仁波切耶？還是信徒要看仁波切的等級，跟法王級的性接觸才沒有問題？不然又要給我們戴上對上師沒有淨信淨觀的大帽，不要這樣啦。師父說雙修法本有但傳承已經斷了，不要再搞師徒性接觸的事，我一點都不覺得有其必要跟榮寵可言。

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2009/10/15 Thur, cloudy, outdoor 22-25°C 《大圓滿教法》英文版： Sensation and inner heat

Ati means "primordial state" in the language of Oddiyana; yoga means "knowledge" or "understanding." This is a characteristic of the Dzogchen teaching, and this method is not transformation, but self-liberation. The Yantra Yoga of Vairochana belongs to the Atiyoga system of the Dzogchen teaching, and for that reason has no particular visualization of deities or transformation. (Dzogchen Teachings, p. 134)

意思是幻輪瑜伽是屬於大圓滿教法系統，所以不需要觀想本尊，那是轉化道，大圓滿則是自解脫道。幻輪瑜伽主要是工作氣，也就是 prana。密續修法要將氣導入中脈，所以藉助明妃也是同樣目的。這裡沒說到要將氣導入中脈，主要是控制能量，控制能量後就能控制心。

下面小節講覺受 Sensation。當然師父說不能禪定的話沒資格談到覺受，那些充其量是些感覺而已，這裡主要要講到拙火，也就是一種 inner heat，使行者不受環境冷的影響。來看看南開師怎麼說覺受：

In Tantra we say that we need to develop heat in order to develop sensation, and we need to develop sensation if we want to deepen our knowledge and our understanding of the final goal of the state of contemplation.
The final goal of Anuttaratantra is the state of Mahamudra, or "total symbol," which refers to the deity, the mandala, the visualization, and transformation—everything as a symbolic totality. Mahamudra is the symbol through which our existence of body, voice, and mind are completely integrated. We integrate through different experiences such as those of clarity and emptiness, but mainly through the experience of the sensation of pleasure. Similarly, in the Dzogchen teaching, we apply practices such as Tummo（拙火） to develop our capacity for sensation and other experience. (Dzogchen Teachings, p. 137)

以上是說修習阿努瑜伽系統的成就是大手印，通常是透過一個感官的大樂，也跟本尊觀想有關；透過拙火，叫做暖，生起暖的覺受來獲致類似的經驗。

接下來講到皈依的真義。皈依起自小乘體系，主要是對佛陀本人、其親傳的教法、及僧眾皈依，並因此成為佛教徒。南開師說有人批評他將皈依佛、法、僧改為皈依上師、本尊、空行，因為大圓滿教法不是直接從佛陀來而是上師，對我們而言上師比佛陀還重要，所以皈依上師；皈依本尊及空行這些人都是已開悟的眾生，並不存在這個層面，當佛法說要普渡眾生，這個眾生說的不是只有人類。

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2009/10/20 Tue, cloudy, outdoor 23-25°C 《大圓滿教法》英文版： 皈依與皈依戒

下午兩點半看完《Dzogchen Teachings》 。我覺得網路傳法，或者對初學者很方便，馬上就可以吸引到數以萬計的網路聽眾，但是全世界各地除非設有正式道場，像義大利火山營及其他國家五處，南開師會輪流到各個道場舉辦禪修閉關，並開放網路傳法。對於沒有固定道場的弟子就不會接觸上師，也不會接受上師的個別指導，一個個變成了獨覺，自己以為在修行大圓滿，但是沒有具格上師在旁指導。那實在不是一個覺悟的方式。所以能接觸的上師還是很重要的。

南開師書中提到他上師蔣秋多傑是以「gar」的公社型態聚集弟子，但是不管叫「gar」還是叫「林」基本上必須以上師為核心。所以學大圓滿要跟師父相處，這又是一個極端。凌晨看的第一篇是：

違順難融眾生心
有無雙融遍佛智
諸法平等性緣故
佛界歸復原如此

一直到法性窮盡時才有雙融的出現
有無的位子上有明空雙融
優劣的位子上有樂空雙融
有無不相容的位子上有空雙融
怨親的位子上有不念舊惡雙融
不相容的位子上會有很多相融
一通百通（《秋瘋塵念紋》p. 101）

我想師父身邊有跟了二十年的老弟子，師父——上面是民國 87 年寫的，12 年前——以前也不是一直在教這些顯宗的內容，若按書中所寫，恐怕講出來也沒有人懂。「一直到法性窮盡才有雙融的可能」，雙融就是 integrate，所以哪有那麼容易融攝？

上次我們摘到皈依。

The manifestations of Deva 本尊 and Dakini 空行 are none other than the Buddha, who can manifest in many different ways, not only in the form of a human being.
Similarly, Refuge 皈依 is not limited to the taking a vow as it is in the Hinayana 小乘 view. They seem to think of Refuge as if it were a matter of conquering people.
This is not how the teachings should be spread. Spreading the teachings really means helping people to wake up and understand something; it should not become another means of conditioning people. If they really honestly observe themselves, they will see that their conditioning, attachments, and problems are all still there and are just the same as before they took the vow. (Dzogchen Teachings, p. 142)

這是關於皈依的真義，不是像傳教那樣用受洗人數來算業績，佛家則是用皈依人數。經常台灣各大道場有數千人集體皈依典禮，這是大小乘的傳統，不是說這樣不對，而是有些人皈依後，他們的情況並沒有什麼改變。所以對於皈依總是伴隨皈依戒，也就是 vows。

Taking a vow, such people are able to control their emotions and problems and avoid creating negative karma.
We should not think that since we are Dzogchen practitioners, we are particularly highly developed and do not need vows. We have many weak points. When we discover we have a weak point, we may need a vow to help us overcome. The difference between Dzogchen and other levels of teaching is that these relative methods of rules and vows are not considered to be the main point. They are not the fundamental method of Dzogchen practices as they are in Sutra. (Dzogchen Teachings, p. 143)

所以受皈依戒受了就受了，總不能說啊我是大圓滿行者，那些戒就作廢，況且南開師也說受了皈依戒也不代表你就成為佛教徒：

It is ridiculous to think that just because we have taken a Refuge vow we have become Buddhist. It does not mean anything to say we are Buddhist on that basis. The Buddha never asked anyone to become a Buddhist, not did the Buddha ever propose these limitations. These are our own limitations projected onto the teachings. (Dzogchen Teachings, pp. 143-144)

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2009/10/21 Wed, cloudy, outdoor 23-25°C 《大圓滿教法》英文版：有上師才有教法

接下來談到真正的皈依：

The Real Meaning of Refuge
The real meaning of Refuge is to know that we are on the path. We take refuge in the path. If there is no teacher, there is no path. Whether we speak of Sutra, Tantra, or Dzogchen, the root of the path is always the teacher.
Tantra is also particularly related to special transmission such as empowerments. In Dzogchen the principle is to give direct introduction to the state of knowledge and understanding.
If there is a Guru, there is a teaching. This is the principle of transmission. (Dzogchen Teachings, pp. 144-145)

南開師特別講到皈依僧的意思是說，以經教體系（Sutra system）也就是顯宗來說上師是僧的一部分，a Sangha 至少由四位和尚組成，我們若犯錯是要跟 the Sangha 懺悔告解。感覺起來好像研究生畢業論文的指導教授團。在經教體系，我們沒有上師依然可以有佛陀的教法，所以只要我們能識字讀書，或參加讀經班，一樣可以在修道上前進。但密續跟大圓滿不同：

That is not possible in Tantra and in Dzogchen. If we want to follow the Dzogchen teachings, we must receive an introduction form a teacher, otherwise our knowledge is not connected with the transmission, and there is no enlightenment. Similarly, in Tantra, it is necessary to receive an empowerment from a teacher. Otherwise, even if we know many Tantric methods, our situation remains like a plowed field in which no seeds have ever been sown: even if we work it for years and years, nothing will grow in such a field. (Dzogchen Teachings, p. 146)

稍微岔一下講上面界部傳法，上午讀到《隨師行記》講到擅自修妥噶，也就是頓超同樣是不行的：

隨師行記（六十八）修頓超
某日師說：對色彩執著是種畜生的因，殺生是種地獄的因，吝嗇是種餓鬼的因，如果沒有得到傳承的許可，對上師沒有信心，自己私下藉三姿妄修金剛鏈、觀明點，則易墮入光彩的執著，種下畜生的因。故修頓超須有立斷的基礎，因立斷乃指一切法無自性，故不於一切法生執著。（2001/02/03）

其實剩下的其他書寫過也摘過很多了。我們摘一下索甲仁波切的靜坐法。

禪坐的方法
有句話說得好：「禪定不是苦求，而是自然融入。」當你持續練習某一種方法之后，禪定就慢慢生起。禪定不是「做」出來的，而是當我們練習到完美無缺時自發產生的。
只有當我們把思想和情緒的紛亂狀態安定下來之后，我們才能瞥見心性和安住于心性。另一方面，一旦我們在禪坐之中獲得穩定，任何喧鬧和騷擾將大為減少它的影響力。

姿勢
你要坐如山，像山那麼穩固、堅定與雄偉。脊椎的下半部有一個自然的曲線，必須保持輕鬆，但不要歪曲。
開始學打坐時，如果你容易受外來的干擾，可以把眼睛閉一會兒，靜靜地往內看，將幫助你專心。
一旦你覺得心安靜了，沿著鼻端以四十五度看著前面。這里有一個要領：每當你心亂時，最好降低視線；每當你昏昏欲睡時，就要把視線拉高。
一旦心靜下來，內觀也開始清明了，你就可以隨意把視線拉高，眼睛仰望你前面的虛空。這是大圓滿修行所推荐的方法。
大圓滿教法強調你的禪定和視線必須像大海一般的廣闊：遍一切處、開放和無邊無際。正如你的「見」和姿勢不可分一般，禪定可以啟發視線，兩者合而為一。
不要特別凝視哪一樣東西；相反的，輕輕往內看自己，讓你的視線擴張，變得越來越寬廣，越來越擴散。你將發現視線變得比較廣闊了，也變得比較安詳、慈悲、平靜和輕安。
依據大圓滿的特殊覺明（luminosity）法門，我們智慧能（wisdom-energy）的一切光都住在心輪，心輪則透過「智慧脈」（wisdom channels）與眼睛相連接。
靜坐時，要微微張開嘴巴，好像要發出低沉、放 鬆的「阿——」聲。微微張開嘴巴，並用口來呼吸，可以使制造散亂思想的「業風」（karmic winds）不那麼容易生起，進而障礙你的心和禪定。 （《西藏生死書》pp. 93-96）

用嘴呼吸最適合我了，冬天我鼻子很少通的。凌晨我確實有試了一下用嘴呼吸，有沒有幫助還觀察不出來。不過把自己想成一座山很有幫助，總是沒看過動來動去的山吧？閉眼睛靜坐的確容易陷入自我的感受跟幻象，所以新時代冥想都是閉眼睛想像。

三種禪坐方法
1. 「觀」呼吸
每一次呼氣之後，再吸氣之前，你將發現由 於執著消失了，就會有一個自然的間隙。安住在那個間隙中，安住在那個開放的空間中。當你自然地吸氣時，不要把注意力特別放在吸氣上，而要繼續把心安住在那個已經打開的間隙上。
2. 使用一個對象
第二個方法是把心輕輕地放在一個對象上，許多人發現這個方法很管用。任何能夠讓你產生特別靈感的自然物，譬如一朵花或一顆水晶都可以。
3. 念咒
咒是聲音的精華，以聲音的形式來表現真理。每一個音都涵攝精神力，濃縮了真理，散發出諸佛的法語加持力。心乘坐在呼吸的微細能量上，經過全身，也凈化了全身的脈輪。因此，當你在念咒時，你就是在以咒的能量加在你的呼吸和能量，等於是直接鍛煉你的心和精密的身體。（《西藏生死書》pp. 97-101）

不過這三種都是有所緣的寂止靜坐。我可能氣質比較接近卡氏，我喜歡「打開寬闊視野」，這樣我的心比較容靜靜下來。除南開師也講過的山安住，還有海安住：

禪坐中的心
一位上師把禪坐形容為「把心懸挂在虛空中，毫無所著」。把你想象成虛空，接納著整個宇宙。
思想與情緒：波浪與海洋
就好像大海有波浪，或太陽有光線一樣，心的光芒就是它的思想和情緒。大海有波浪，卻不被波浪所干擾。波浪是大海的本性。波浪將生起，但它們會往哪裡去？回到大海。波浪來自何方？大海。同理，思想和情緒是心性的光芒和表現，它們從心中生起，但消溶到哪裡去？回到心。
在凡夫心中，我們看到思想之流連續不斷；但事實卻非如此。你自己將會發現，每兩個思想之間都有間隙。當過去的思想過去了，而未來的思想尚未生起時，你將發現當中有間隙，本覺或「心性」就在其中顯露出來。因此，禪修就是要讓思想緩慢下來，讓間隙越來越明顯。（《西藏生死書》p. 102）

休息
敦珠仁波切總是說，初學者的禪修時間應該要短，坐個四、五分鐘，然后休息一分鐘。在休息時禪修，在禪修中休息。
小坐片刻；然後休息，大約三十秒或一分鐘非常短暫的休息。但不管做什麼，都要了了分明，不要失去正念及其自然的輕安。然後讓自己清醒，重新坐。（《西藏生死書》p. 108）

[blairan]

師姐，每次看您的譯本，中間穿插著您的口語旁白，好生動，不像在看一本書，最另我改觀的是，您讓我不用去對照兩個不同傳承的系統又清楚明白的知道大圓滿與唐望巫士傳承的實修奧義，還有拋開了固守宗教的概念。宗教最後的目標就是證得內外宇宙的統一。

[一意孤行]

「阿賴耶識和法身的分辨、心識與明智的分辨、俗諦與真諦的分辨」----这在第一世敦珠林巴的伏藏里有看到。
“師父說雙修法本有但傳承已經斷了”---上师网络传法里也提到，突然就明白了为啥现在一谈到双修就问题重重，其实现在社会里有了大圆满这种自解脱道，费劲修转化道就很奇怪。
修大圆满法“能接觸的上師還是很重要的”，严重同意。没有上师指导，自己摸索难免花样百出。