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 Teachings》(大圓滿教法)札記

《水晶與光道》、《大圓滿》、《夢瑜伽》及大圓滿相關書籍閱讀札記

《Dzogchen Teachings》(大圓滿教法)札記

文章SW » 2012-03-10, 20:02

圖檔

2009/06/10 Wed, sunny , outdoor 38-30°C, indoor 30.6°C 《大圓滿教法》英文版:直指並非瞬間了悟

這本 Dzogchen Teachings 雖然跟前面幾本內容差不多,但許多精深的教法雖然看起來簡單,還是要不斷換各種方式介紹或多說幾遍才能真的理解,雖然也是智性的理解,但是可以為將來超越心智的理解打下一個紮實的基礎。我也不羨慕一門獨修可以有成就,我還沒到一門獨修的地步,或者跟他們說不管老幼男女去找師父,都可以被傳授一個針對自己的法門回家修,據說什麼程度都可以領法。但我不想譬如說修普巴一輩子,因為還搞不懂為什麼我要修普巴金剛。

第一章 Discovering Our Real Nature:

There are hundreds and thousands of titles and teachings and techniques, but they are all used for the purpose of discovering our real nature.
In orderto learn all these books, we would need many lives. When would we get time to realize? This is our concrete condition. It is relative, and not really the main point. The main point is what Buddha once said: "I discovered something profround and luminous beyond all concepts. I tried to communicate it with words, but nobody understand. So now I will meditate alone in the forest." (Dzogchen Teachings, pp. 9-10)


初次參與南開諾布仁波切仁波切網路廣播聞法,大陸大圓滿同修會預備傳法組織群裡有人寫第二天有「直指」好興奮喔,也就是我初次聽到六個阿字觀想法那天,我有受到很深的觸動,我永遠記得聽見南開上師講:「What remain inside? Nothing.」這是不是直指 心性呢?Direct Introduction 用於大圓滿教法,南開諾布仁波切仁波切說直指並非意味我們去到一位老師或非常有力的開悟眾生那,站在他面前,花了一點時間後,然後就得到喚醒或了悟(get awakened or realized),他說這並非直指教授。

Even if there is a fantastic teacher, a realized being, and we receive a little vibration from that master, we still can't realize our nature in this way. The teacher teaches us how to get in our real nature—explaining with words and ordinary language. That is called oral transmission 口傳.
Once this has been explained, you are more or less ready to receive direct transmission. In this case, the teacher gives you instructions of what you must do in order to have direct experience. It could be that you are doing it together with a teacher, or that you receive the instructions, apply them, and discover. That is called direct introduction. (Dzogchen Teachings, p. 11)


所以直指教授聽起來像是得到口傳後要付諸應用,發現它,才會生起經驗,而不是當下一隻鞋丟過來砸到腦門就「狂開悟」的,這是帝洛巴對已經準備好了的那洛巴所做的方式。

For that reason we need to work and explain one by one, orally and with symbols, constructing very precise ideas. Then we can go into the instruciton of direct transmission. In this way we can have knowledge and understanding, and can really have a sense of the teachings. We must remember that the purpose of all of them is that principle, to discover our real nature, particularly if we are following the Dzogchen teaching. (Dzogchen Teachings, p. 12)

因此那洛巴得到的是直接傳承(transmission),不是直指教授,書上曾形容那隻髒木屐丟過來是「無上的灌頂」,巴楚仁波切遭一身酒味的邋遢上師吐口水也是同一回事,嗯他還得到一個秘密法名叫「老狗」,因為上師說:「呸(直指),你這老狗(法名)!」。下次我要耳朵尖一點,師父喊呸時有沒有什麼法名會掉出來。 大陸大圓滿同修會的大師兄解釋說「帕的」就是「呸」,兩個英文都是 Phat。
SW
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文章SW » 2012-03-10, 22:48

2009/06/11 Thur, raining , outdoor 25-30°C, indoor 28.9°C 《大圓滿教法》英文版:The Real Condition of All Phenomena

接下來繼續進入第二章 The Real Condition of All Phenomena。南開諾布仁波切仁波切提到「佛法」(Dharma)意謂「knowledge, understanding」,梵文 dharma 真正的意思是所有現象,兩個加起來便是:we need to have knowledge and understanding of all phenomena(p. 13)。佛陀從未創造任何學派或宗教,所以說佛教不一定對,就跟基督教也不是 耶穌創立的一樣。因此我們若對佛法(Dharma)有興趣,就對瞭解所有所有現象的真實情況的知識感興趣。

For that reason the Buddha taught from the beginning that we should not only look outwards, but should observe ourselves a little. Working in that way, we can discover what the real situation is. (Dzogchen Teachings, p. 14)

要瞭解現象界所有現象的真實情況,南開諾布仁波切提到必須要瞭解幾點,包括輪迴是苦、因果業力。所謂 Four Noble Truths 四聖諦(苦集滅道),「They are noble because they are important for knowledge and understand.」(p. 14)

Suffering
Suffering is the fruit, or the effect of a cause. If there is an effect or a fruit, there is a cause.
Ordinary people can understand something of which they have concrete experience. If we have no experience, it is difficult to understand or accept anything.
A baby or small child, for example, has no experience of life. They do not know their condition or their limitations. (Dzogchen Teachings, p. 15)


南開諾布仁波切仁波切這裡說我們很少思維痛苦經驗的肇因,秋竹仁波切則說由於因跟果相距的時間太久遠,可能是這輩子也可能是前世,以致於我們無法瞭解是自己種下的因。這是苦的部分,接下來是業(karma):

Karma
We say, "Where there is a problem, there is also a solution through struggling." If you do not want suffering, you must research into the cause of suffering. To overcome the problem, the solution is not to struggle or fight. (Dzogchen Teachings, p. 15)


接下來幾頁比較老生常談,我都沒畫線。在情緒(emotion)這小節提到,人體由三種體液(humors)——氣、膽汁及痰(wind, bile, and phlegm)——所掌管,分別對應於我們的身口意(body, speech, and mind),當三種體液處於平衡狀態身體會健康,否則則會生病。這些三個一組,又跟我們三種主要情緒相關:「The three humors are rooted in three principle emotions—ignorance or lack of clarity, anger, and attachment.」(p. 18)。
正如師父所說,知道苦才知道集,才會有滅,才會有道,「For that reason, the Fourth Noble Truth is called the Noble Truth of the Path.」(p. 19)然後進入密續(Tantra):

Tantra means our real condition. In the real sense, tantra means "continuity," or "continuation." What does continuity of our real nature mean? It means a recognition or understanding of our energy level.
If we observe a thought, where is it? Where does it go? When we observe it, we cannot find anything. What we always find is emptiness, the real condition of all things, the Dharmadhatu. (Dzogchen Teachings, pp. 19-20)


這個 Dharmadhatu 書上有說叫「法界」。
SW
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文章SW » 2012-03-10, 22:51

2009/06/14 Sun, cloudy, outdoor 24-28°C, indoor 27.9°C 《大圓滿教法》英文版:「三句擊要」第二要

接下來我們來摘要第四章「The Meaning of Vajra」。本初佛 Primordial Buddha 也叫 Samantabhadra,大圓滿傳承中很多導師都叫什麼多傑,藏語dorje 就是 vajra 的意思,指「the real condition」,要瞭解金剛有三個法報化層面,所以又稱三金剛。通常上師手上握的金剛杵,中間那顆圓球代表明點,上面三股代表清淨的身口意,下面三股代表不淨的身口意。法身也是中央,上面是報身,下面是化身。這是金剛杵的象徵意義。這章大致如此

第五章「Dzogchen—The Path of Self-Liberation」,自解脫道:

Self-liberation doesn't mean you are transforming something into something else. But when you are in the state of contemplation, there is no concept of pure or impure. Then you are in the state of self-liberation. When you have this concept (judging and thinking that this is good or bad), then you also have dualistic vision. (Dzogchen Teachings, p. 45)

當然連摘好幾本了都講差不多,好像我們是大圓滿讀經班的而非大圓滿預備行者。之前摘過一本「心部」(Semde)的書《The Supreme Source》,如果如下午所說這部分跟直指教授有關,但我沒有在亞馬遜書店找到 「界部」(Londe)的書,也就是 「確信無他」,老是想到「確定此地無銀三百兩 」,丁乃竺「三句擊要」是怎麼翻的我都忘了。

(5) 藏傳佛教「大圓滿」 (Dzogchen / The Great Perfection)「三句擊要」第二要義:「斷然確定僅此無他」。
SW
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文章SW » 2012-03-10, 22:52

2009/06/15 Mon, raining, outdoor 28-23°C, indoor 27.5°C 《大圓滿教法》英文版:何謂直指教授?

摘一下直指教授 Direct Introduction,什麼叫直指?直指什麼?為什麼說接受某上師的直指教授就等同他的弟子?

Direct Introduction
When a teacher gives a direct transmission it means that the teacher uses methods so that you can have an experience. With such an experience, you can discover, or have an introduction to, your primordial state— or we can say that you come to understand or discover your state of ripga, or "instant presence."
Contemplation is only an idea, but something we discover with experience. So that is the famous Dzogchen—the state of rigpa. Until we discover that state, Dzogchen is only a word. (Dzogchen Teachings, p. 49)


秋竹師父比較喜歡說介紹,上師利用方法把本性狀態介紹給弟子知道,這個就是直指教授。既然直指,或者說大圓滿是 rigpa 的同義詞,所以六字阿最後融攝到什麼都不剩時,只剩下本覺還在運作,那就是 rigpa,白色阿明點觀想法就是在介紹本性本覺的狀態,這個稱為直指教授,也就是本覺的介紹,上師介紹給你認識。又因為稱為 direct transmission,transmission 稱為傳法,灌頂也有用這個字,受灌頂就是上師,所以受直指教授也是上師。
SW
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文章SW » 2012-03-10, 22:54

2009/06/17 Wed, sunny, outdoor 34-30°C 《大圓滿教法》英文版:「並非所有顯現均為心的投射」

這一梯南開諾布仁波切上師傳法,已經把一些簡單易修的法門都傳授了。今天「語容申」(Voice Rushen)喊 Phat 時我真的嚇一跳。此外提到日出或傍晚對著光線觀察明點,也是唐望的方法,不過他叫大地的一擊,想是更激烈的手段。

昨天說要摘大手印跟大圓滿的差異,這節叫「Bing the Mirror」。在講這之前我中午稍稍翻了一下《阿格旺波尊者自傳》,也就是堪布雅嘎傳記,剛好有一段可以砲打肯恩的渾球說:

上師說:「不要學那些愚蠢的禪師們很執著地止修,並把它看得很重要,這種禪師沒有用!『上等的禪師成就上等的佛,中等的禪師成就中等的佛,下等的禪師成就下等的佛,』這句話也說得對。我所講的話連一個詞句你都不要忘記,要好好記住,用心思維。」後來,阿朵喇嘛說:「以前具恩上師傳法時很少講阿吾(巴楚仁波切)的口耳傳承,現在給你講的這些竅訣極為殊勝,我是一個沒有耳福的人,雖然來了很多印證見地的人,各自都講了很多好像是證悟心性的話給我聽,但是真正能辯別心識與明智、見到明智本來面目的人我還沒有遇到過一個。」(《阿格旺波尊者自傳》)

這個心識與明智,或心與心之本性,用英文來講就是 mind and the nature of mind,見到明智本來面目就是體驗到明覺本身。南開上師說「成為鏡子」與「看入鏡子」是兩件截然不同的事,假如我們就是鏡子,那麼我們就沒有 concept of dualistic vision。鏡子反射影像有兩個理由,首先因為鏡子有顯現無盡反射的能力(capacity to manifest infinite reflections),這是鏡子的品質;其次,鏡子對所反射的物體沒有意見,既不會核對也不會檢查,更不會有接不接受的問題。這就是鏡子本具的無盡的潛能。

You remember the idea of "the same flavor" 一味 in the Mahamudra teaching and the Dzogchen Semde 心部. You can understand this if you are really being the mirror. Whether there is a nice or ugly reflection, there is no difference for you. When you are in your real nature, there is no change at all. That is the real meaning of self-liberation. (Dzogchen Teachings, p. 49)

沒講到一味跟自解脫的區別,算了我們還是研究心與心的本性的區分。其實行者不是只要區分這兩者,還好幾組:「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」(《阿格旺波尊者自傳》)。但這是個大問題,目前我還沒有任何概念,不如先看看有個淺一點的,說到「並非所有顯現均為心的投射」。這裡主要是談論瑜伽行派也就是唯識跟大圓滿的區別,唯識認為萬法唯心,就心的層面來講有心跟心的本性,萬法唯心造,但不是心之本性所造。

For example, if a dog stands in front of a mirror, then that dog is reflected in the mirror; if there is a statue of Buddha, then a statue of Buddha appears in the mirror. For the mirror there is no difference. Reflections appear because secondary causes are present, but the mirror is not creating the Buddha or the dog. If you understand that distinction, you will comprehend why the Base in Dzogchen has nothing in common with the base as understood in the Yogachara 瑜伽行派 system. (Dzogchen Teachings, 58)
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文章SW » 2012-03-10, 22:55

2009/06/21 Sun, cloudy, indoor 29.8°C 《大圓滿教法》英文版:The Nature

什麼叫 Nature?

All these thoughts and our experiences related to body, energy, and mind are part of our clarity, our nature. This clarity is part of our real condition, which is why we call it "Nature." Essence 空 and Nature 明 are not two separate things, but are two different aspects of our real condition. Explanations such as this are not found at all in the Sutra teachings. The sutras only explain emptiness, and their final goal is the realization of the knowledge of emptiness. Thus, explanations of emptiness are always given, because it is regarded as the most important thing. (Dzogchen Teachings, p. 60)

南開師這裡解釋說勝義諦或絕對真理是關於 the state of emptiness,也就是大圓滿中所說的 Essence 體性本淨或本體,世俗諦或相對真理則是關於淨相與不淨相(pure and impure vision),當然在顯宗(sutra)體系這部份是要被對治(be renounced)及斷絕的(abandoned),然而在大圓滿教法,the relative condition is not considered to be wrong or without value(p. 61)。

下週末 益西南開仁波切網路傳法要講 Kuntuzangpa 也被稱為 Samantabhadra 本初普賢王如來,他們翻為普作王。Kuntu 意指 everything,zangpo 則是 fine,合起來就是 everything is fine。

If you have knowledge, everything is fine. Then there is nothing to reject, nothing that you consider to be without value. Even if it is samsara, that is also fine. Samsara presents no problems if you really have understanding. Samsara only becomes a cause of sorrow and problems when you are considered by emotions and everything else. When you don't have real knowledge, then you can no longer speak of Samantabhadra, of everything is fine. (Dzogchen Teachings, p. 61)

在大圓滿,輪迴、思想活動及每樣生起的事物在相對層面都被視為明性的一部分(part of clarity),沒必要一定是一位本尊的壇城示現,事實上一直說的壇城我們也不知道長什麼樣子,「Even karmic vision, which we normally consider a sorrowful condition, is considered to be part of our clarity.」(p. 62)

但是不拒絕不反對,我不知道如何看待這些自己明性的顯現。
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Re: 《Dzogchen Teachings》(大圓滿教法)

文章SW » 2012-03-11, 00:52

2009/07/11 Sat, sunny/cloudy, outdoor 34°C, indoor 32.4°C 兩個破:(1)破除二元指涉;(2)破除感官界線

Direct transmission 可能真的叫直接的傳承,誤會人家黃英傑不好,但一查真的是我直覺理解的那樣:

註:Direct Transmission 直指傳承

2009/04/28 Journal
南開諾布說開悟或覺悟不是只靠某些大圓滿特定法門,同樣主要必須基於來自上師的傳授。傳承的方式包括口耳(oral)、表意(symbolic)與直指(direct)傳授。他還說在大圓滿傳承裡,儀式與灌頂並不像密續傳承那樣不可或缺:
The real meaning of initiation is transmission of the state of knowledge, and this can take place through just the giving of a simple explanation. Everything depends on the disciple's capacity to understand.(Dzogchen: The Self-perfected State, p. 62)

2009/04/29 Journal
接下來是直指教授,最出名的例子莫過於帝洛巴對那洛巴的一擊:
The direct transmission comes about through the unification of the state of the master with that of the disciple. An example of direct transmission can be found in the story of the awakening of Naropa, the famous Indian mahasiddha 大成就者, who was a disciple of Tilopa. (Dzogchen: The Self-perfected State, p. 63)

2009/06/10 Journal
Once this has been explained, you are more or less ready to receive direct transmission. In this case, the teacher gives you instructions of what you must do in order to have direct experience. It could be that you are doing it together with a teacher, or that you receive the instructions, apply them, and discover. That is called direct introduction. (Dzogchen Teachings, p. 11)

2009/06/15 Journal
Direct Introduction
When a teacher gives a direct transmission it means that the teacher uses methods so that you can have an experience. With such an experience, you can discover, or have an introduction to, your primordial state— or we can say that you come to understand or discover your state of ripga, or "instant presence." (Dzogchen Teachings, p. 49)


See?真的是「直指」不是「直接的」。接著我讀小佛琳達1992 Dimension 採訪稿(口語表達都很長),有 24 頁,看到 14 頁,講到幾個我蠻訝異的內容(以前看過忘了或沒注意到)。包括幾點大圓滿教法所強調的重點,兩個破:(1)破除二元指涉(dualism connotation);(2)破除感官界線(barriers of perception)我們來水乳交融摘一下:

FLORINDA D: From the western point of view, the idea of a brujo, or a witch, has always a negative connotation. They couldn't care less, because for these people, the abstract quality of sorcery voids automotatically [sic] any positive or negative connotation of the term. We are apes on one level, but we have this other magical side. In that sense we relive a myth. (Being-in-Dreaming: Florinda Donner in Conversation with Alexander Blair-Ewart, Dimension, Feb. 1992)

南開諾布:若你想得到解脫自由,你必須擁有能連結上你真實本性之覺知的力量。你的真實本性並非二元觀(dualistic vision),好與壞的概念跟感知(perception)有關,其本身就是我們業力的結果。(重譯,Dream Yoga and the Practice of Natural Light, p. 141)
〔原譯:若你真想得到解脫,必須擁有與自心本性覺知相結合的能力。你的自心本性並非二元論。善惡思想都與我們業力所生的概念之果相關聯。(簡體《夢瑜珈》p. 187)〕

因為中譯者沒有抓對 keyword 譯,上句最重要的是講「感知是業力所致」:Ideas of good and bad are linked with perception, which is itself the result of our karma。對西方人來說沒有業力這個詞,但講到感官的形成,跟整個人類文化社會有關,也是一種相同眾生的共業。接下來還有第二點。

FLORINDA D: There is no blueprint. Because each new group has to find their own way to deal with this idea of trying to break the barriers of perception. The only way we can break the barriers of perception, according to Don Juan, is that we need energy. All our energy is already deployed in the world to present the idea of self- what we are, who we want to be perceived as, how other people perceive us. So Don Juan says 90% of our energy is deployed in doing that, and nothing new can come to us. (Being-in-Dreaming: Florinda Donner in Conversation with Alexander Blair-Ewart, Dimension, Feb. 1992)

The teaching of Dzogchen is in essence a teaching concerning the primordial 原始的、本初的 state of being that is each individual's own intrinsic 本質的nature from the very beginning. To enter this state of the universe - though not in the ordinary ego sense. The ordinary ego-centered consciousness is precisely the limited cage of dualistic vision that closed off the experience of one's own true nature, which is the space of the primordial state. (The Crystal and the Way of Light, p. 12)

來把下面段落找齊,因為自我之戰是巫士戰士畢生之役,這段內容是:

ABE: What's the nature of the battle? Because you use the language of the warrior. What's the nature of the battle? What are you fighting?

FLORINDA D: The self. It's not even the self; it's an idea of the self, because if we would really get the self below the surface, we don't really know what it is. And it is possible to curtail this idea, this bombastic idea we have of the self. Because whether it's a negative idea or a positive idea doesn't really matter. The energy employed to sustain that idea is the same.

ABE: So there's tremendous emphasis in this tradition on overcoming what is called self-importance.

FLORINDA D: Self-importance, exactly. That's the main battle. To shut off our internal dialogue. Because even if we're isolated someplace, we are still constantly talking to ourselves. That internal dialogue never stops. And what does the internal dialogue do? It always justifies itself, no matter what. We replay things, events, what we could have said or could have done, what we feel or don't feel. The emphasis is always on me. We're constantly spouting this mantra- me...me...me, silently or verbally. (Being-in-Dreaming: Florinda Donner in Conversation with Alexander Blair-Ewart, Dimension, Feb. 1992)


南開師有關自我的開示:

比如我們現在都是人類,所有的人類都具有人類的業力之見(karmic vision)。同樣的,地獄眾生他們也有關於地獄的見。……我們所能夠具體接觸到的只是我們人類的層面而已。為什麼我們會有這樣一個具體的層面?因為我們積累了人類道的因,因此就會產生所謂的業力的見,我們在業力的狀況下見到人類的層面,直到我們死亡之前我們都一直會擁有這樣的見(vision,也可以說是感知)。
……因為我們人類眾生都有很強的我執,……所以我們總是以心智的方式去學習。……佛陀在顯宗當中說,一切萬法都是緣起而生。如果我跟某個人之間有問題,這個事情也是緣起而生的。如果我是完全無辜的,那就不可能有問題產生。因此,我們需要自我觀察,觀照自身的問題。(2009/05/15 南開諾布仁波切網路開示,聽講筆記)

在末法時代這樣的上師就好比是佛陀的化現,我們應該親近這樣的上師遵循並跟隨他,如果我們親近這樣的上師就能得到很多的利益,也能夠瞭解輪迴的真正狀況,瞭解一切有為法都是無常,而不會去執著那些世間法,我們才能從幻相和我執中解脫出來。(原文是 illusionary vision--our ego,所以精確來講是「才能從幻相——也就是我們的我執中解脫出來」。)(2009/05/17 南開諾布仁波切網路開示,聽講筆記)

……是禪修的狀態,達到這個層面,你就會瞭解什麼叫做不二禪觀,……這個時刻就完美證悟了十六種空性,……他們的行為則是和六波羅蜜有關,也就是六度。這裏有兩種無我,第一個是人無我,第二種叫做法無我……這些都是對治煩惱的方法。我們知道,一切事物都好比是夢幻泡影,我們沒有必要去拒絕和接受他們,我們知道他們是虛幻的。(2009/05/18 南開諾布仁波切網路開示,聽講筆記)
SW
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文章SW » 2012-03-11, 20:06

2009/08/25 Tue, sunny, outdoor 37-32C°, 《大圓滿教法》英文版:卡斯塔尼達的禪修杖

今天看了三個星號,主要是跟唐望巫士修行體系又找到新關連。第一點,禪修帶與禪修杖。十二月份剛好南開師要講授大圓滿界部,心部跟界部都是來自毗盧遮那。這一小節主要在講界部。有次毗盧遮那受邀到東藏去,在回程中藏時遇到一位老和尚,老和尚說他對大圓滿很有興趣,也聽過無垢友跟毗盧遮那的教法,但從來沒見過兩位,他曾接受毗盧遮那一位弟子的傳法,並叫他來見毗盧遮那。老和尚對毗盧遮那說說:「現在我已經八十五歲了,我遇見你太晚了,但至少請你給我一些加持好讓我來生能遇到大圓滿教法。」

Vairochana Teachings Longde
Vairochana responded, "The Dzogchen teachings and knowledge do not depend on age and education." Then Vairochana gave him a very condensed Londgde teaching in Dzogchen style. He also gave him a meditation belt for sitting in a position, a medication stick for controlling the body, and a tsulshing (a meditation stick with a bowl-shaped upper part to put beneath the chin). Generally, we don't use the tsulshing. we use it only when we do dark retreat. All of these helped the monk to do the positions for Longde—the tsulshing, the meditation stick, and the belt. So with these he was able to hold the positions for a long time. (Dzogchen Teachings, p. 115)


Dark retreat 是閉黑關,最主要的用意是讓行者晝夜不分,打破時間的箝制,並產生一種內明(inner luminosity ?),但成就的是什麼我不太知道,可能是幻身或夢身,或者也就是做夢者或潛獵者訓練的成果。這樣說起來,卡斯塔尼達也有禪修杖也是要放下下巴好支撐頭部,以此姿勢進入做夢:

「你沒有時間可以浪費了,」唐望說,「你必須在一個鐘頭之內處理掉你的生意,因爲我只能等你一個鐘頭,不是我不想等,而是『無限』正在無情地催促我。不妨說,『無限』給你一個小時解除你的束縛。對『無限』而言,戰士唯一有價值的事業就是自由。其他事業都是假的。你能在一個小時內解除一切嗎?」
「我怎麽到得了那個小鎮,唐望?你要我開車去,還是坐飛機?」我問。
「先解除你的生意,」他命令道,「然後答案自然會出現。但是要記住,我只能等你一個小時。」
我沒有停下來算時間,因爲一旦開始解除生意,行動本身就帶著我前進。直到我完成後,才面臨了真正的困境。我知道我徹底失敗了。生意沒了,也不可能找得到唐望了。
我回到床上,尋求唯一想得到的慰藉:寂靜。爲了能帶出「內在寂靜」,唐望曾經教我一種坐姿,盤腿坐著,兩腳跟相碰,雙手握著腳踝使腳底靠在一起。唐望給了我一根很粗的木棍,我總是隨身携帶著。木棍長 14 吋(35.6cm),可以放在我的兩脚之間,如果我的頭向前傾,前額就可以放在木棍的頂端,那裏裝了襯墊。每次當我採取這個姿勢時,幾秒鐘後就會沈睡過去。
我一定是這樣子睡著了,因爲我夢見自己來到唐望說要等我的墨西哥小鎮。在我的夢中,唐望就在乳酪攤子旁邊等我。我朝他走過去。
「你從『內在寂靜』當中過來了,」他說,拍著我的背,「你抵達了你的崩潰點。我本來已經開始放棄希望。但我還是繼續等待,知道你會達成的。」(《戰士旅行者》pp. 134-135)


是不是一樣?當然我們界部教授還沒讀到保持坐姿目的是什麼?為什麼一定要支撐住頭呢?不過我們還是趕快來看 85 高齡的老和尚。毗盧遮納為了幫助老和尚記住界部練習重點,還幫他寫了關於 inside and outside of tsulshing 精要的短詩(essential verses),這位老和尚很快就獲得證悟,死時證得了虹光身(Rainbow Body)。

再來講第二的星號。有所謂一般虹光身(ordinary Rainbow Body)與大遷轉虹光身(the great transference of consciousness called phowa chenpo)。差別在於前者示現死亡且需要七天並殘留毛髮指甲等不淨物,後者並不示現死亡。講到很重要一點是,保持身體原形這件事:

People have represented the idea of the Rainbow Body by painting thangkas 唐卡 of Guru Padmasambhava 蓮師 as a cluster of rainbow colors. That is not accurate. With the Rainbow Body the whole form remains—the nose, eyes, and so forth—but normal people cannot see it, because everything disappears into the elements. The physical body enters into a pure dimension, but what remains is that impure aspect.
Another way other than the ordinary Rainbow Body is the great transference of consciousness called phowa chenpo. In the biographies it is said that Vimalamitra 無垢友 and Guru Padmasambhava 蓮師 manifested the Great Transference, which means they did not even manifest death.
In the normal Rainbow Body they first manifest death, and afterwards they dissolve the physical body, but its form remains. (Dzogchen Teachings, p. 117)


以上並沒有說大遷轉虹光身會不會保持原身形,看起來是沒有的樣子。但是,有一個光修空性也會讓身體不見的方法,但南開諾布仁波切說那不是虹光身,不知道是不是屬於唐望巫士的方式:

The disappearance of the body is something that exists also in Sutra realization, but particularly in the Dzogchen teachings through doing the practice of Tregchod 且卻. If we apply emptiness and the practice of integration in a state of emptiness or some Tantra practice, there can also be a realization where the body disappears. That is called lu dultren in Tibetan; lu means "physical body", and dultren means "to enter the atom." This means slowly, slowly disappearing into emptiness; but that, however, is not the Rainbow body. (Dzogchen Teachings, p. 116)

不過,看到 slowly slowly 我想已經不是唐望巫士的方式了。所以唐望目前還是維持在大遷轉虹光身的榮譽成就地位。
SW
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文章SW » 2012-03-11, 20:40

2009/10/11 Sun, cloudy, outdoor 23-27°C 《大圓滿教法》英文版:大圓滿三部修法缺一不可

我們回到摘 Dzogchen Teachings,這本摘到 p. 116。彩虹身我們都摘過很多,接下來講到大圓滿界部:

In Dzogchen Longe many teachers have manifested the Rainbow Body, In later times, Dzogchen practitioners were mostly doing practice of Dzogchen Upadesha 口訣部: Longde 界部 remained onlly a transmission. For example, when I received transmission of Dzogchen Semde 心部 and Longde, there was only the lineage of transmission, but no one was doing the actual practice of Longde or Dzogchen Semde. It had disappeared. Everybody had become engaged with Dzogchen Upadesha.
In ancient times, Vimalamitra manifested the Great Transference, and his student Nyang Tingdzin Zangpo manifested the Rainbow Body. However, after Nyang Tingdzin Zangpo, the realization of the Rainbow Body did not occur for four or five generations. Although we do not know very precisely, it seems there had been some problems in the transmission. (Dzogchen Teachings, p. 120)


意思是說那時大圓滿的實修傳承只剩下口訣部的教授而已,心部跟界部空有灌頂而沒有修法,因為大部分法已經遺失了,只剩下口訣。但你知道大圓滿三句擊要跟三部有關,如果沒有直指跟不再懷疑,沒有心性體驗的基礎下如何能進行融攝一切呢?所以在毗瑪拉密札(Vimalamitra)示現大遷轉虹光身(超越死亡)及其弟子成就彩虹身(就是死後七天體只剩下毛髮跟指甲),有四、五代都沒有出現這樣的成就者。我不知道四五代是多久時間,但毗瑪拉密札肯定是蓮師時期的人,那是西元八世紀,現在是二十一世紀,早已經過了四五代,所以心部、界部教法是不是又開始有實修傳承了?至少南開師的師父跟舅父、叔父,還有南開師所舉的當代的例子,是不乏彩虹身的成就案例。

After Chetsun Senge Wangchug, the lineage was restored, and many teachers in the Dzogchen Upadesha linage manifested the Rainbow Body. This is the reason why all later Dzogchen practitioners were doing Dzogchen Upadesha, while Dzogchen Semde and Longde remained on the periphery 次要部分. The transmission, however, is till alive and has never been interrupted. (Dzogchen Teachings, p. 121)
SW
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文章SW » 2012-03-11, 20:41

2009/10/12 Mon, cloudy, outdoor 23-25°C 《大圓滿教法》英文版:Pure Vision

昨天摘到哪?要摘伏藏法。

Pure Vision
If we are good practitioners of Dzogchen Longde 界部, Thodgal妥噶, or Yangti, then we can develop pure vision, through which Guru Padmasambhava, Garab Dorje, and other masters can manifest, and we can receive teachings and clarifications. Having that kind of transmission of the teaching is called tagnang.
Namcho means "a teaching coming from space," but in fact it does not come from space, but from the manifestation of Vajrasattva. Tagnang is the name usually given to these types of teachings. (Dzogchen Teachings, p. 124)


南開師的書用的很多藏語詞彙,這是唯一比較困難的地方。接下來講到 tagnang 另個有趣的觀點,是有關 tagnang Dzogchen teachings 的例子:上一世敦珠法王(Dudjom Rinpoche)是伏藏師敦珠林巴的化身,第一世敦珠林巴(Dudjom Lingpa)有次在妥噶禪定(contemplation)中有許多淨觀,他看到一個明點顯現出上師 Tsokye Dorje——是蓮師的報身相,給予他教法,持續一段時間後出定,他讓兩位弟子寫下來,結果寫成一部非常厚的大圓滿教法。
SW
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