由 SW » 2012-03-09, 01:16
2009/01/05 Mon., raining, indoor 19.6°C 《水晶與光道》英文:Prajna(智慧);「real knowledge of miracles」
今天談談學習大圓滿必須具備的五個能力:
1. Participation: 參與配合
This means that one must have a desire to hear and understand the teaching. But more than this, it means that one actively gives one's full cooperation to participating with the master.
2. Diligence: 勤奮不懈
This means that one must be consistent to one's participation, and not waver in one's commitment, changing one's mind for day to day, continually putting off doing something.
3. Present awareness: 當下覺知
This means that one must not become distracted. One must remain present in the moment, every moment.
4. Actual practice: 實際練習
One must actually enter into contemplation. This is to enter the Way of Wisdom.
5. Prajna: 洞悉智慧
Prajna, in Sanskrit, means literally 'super-knowledge'. Here the sense of it is that one must have sufficient capacity of intelligence to understand what one is taught, and sufficient intuitive capacity to see, and enter into, that which is pointed to beyond the words of teachings. This is to enter into wisdom itself.
(The Crystal and the Way of Light, pp. 106-107)
看起來似乎只有第五項我不確定,這個 Prajna 南開諾布說不只是智能上的知識,像他的上師蔣秋多傑並未受過一天智能教育,然而其智慧確實相當廣大,他的故事我們前篇摘過了,那樣的智慧就是屬於 Prajna。竹慶本樂仁波切說到四項密咒乘的功德特質與特徵:(1)遠離無明愚痴(充滿智慧);(2)具有各種扇巧方便法門;(3)擁有易於實行的法門;(4)行者要具上根利器(《狂野的覺醒》p. 192)。我不知道 Prajna 是否說的是「上根利器」的智慧特質,我們摘一段看看:
「上根利器」非必是說行者要有很高的世間智慧,能審查、分析、回答問題,在班上名列前茅等等;它其實是指跟這條修持道有一定業力聯繫的眾生,這些行者的業力心流(心性)已顯現出成熟的跡象。對一般人來說,情緒大量生起時,只會產生更強烈的痛苦,但對一位金剛乘行者而言,貪、瞋、痴等情緒並不會為他帶來更多痛苦和憂惱,反而會幫助他獲得證悟之果;能夠把毒藥轉化為解藥,把煩惱轉為甘露的行者,便是上根利器的行者。
一個金剛乘行者要培養的最重要根性之一,便是專一且堅定的信任,如此我們才可能擁有成為高根器的業力種子,這種信任能斷除一切因自我中心而生起的疑惑以及永無止盡的疑問。(《狂野的覺醒:大手印與大圓滿之旅》pp. 197-198)
看起來好像說的不是同一回事。因為這本書我還在看大手印的部分,大圓滿在最後面不多的篇幅,頂多說到最後三乘的第二階段「阿努瑜伽」(Anu yoga)——觀想本尊將之消融,體驗明光本然心的一種修持——「這個消融動作的面向所指的是修持的重要元素「智慧」(prajna)」(p. 315)。算了,看不懂。
Beginning on the path
Dzogchen is considered a very high teaching, containing as it does practice that lead so directly to such complete realization as the Body of Light. Indeed, no one, in any of the Buddhist schools, denies that Dzogchen is a high teaching, even the highest. But what they do say, is that it is too high — beyond the capacity of ordinary individuals, and they speak of it almost as if it were only to be practiced by realized beings. But, if a being is truly realized, the he or she has no need of a path at all. According to the texts of Dzogchen itself, there are just five capacities that someone must have to be able to practice Dzogchen, and if one examines oneself and finds that these five are not missing, then nothing is missing, then one can set about working to develop it. But in most people they will probably already be present. (The Crystal and the Way of Light, p. 106)
還好還可以「working to develop it」,不然就 one is missing 了。再回頭來講「賽巴巴的神蹟」,其實對一個已了悟空性及達到肯恩所謂不二階段的修行者來說,「能用咒語為所欲為:把掌中的石頭變成黃金,從虛空中抓來人們想要的東西」非夢事,密勒日巴的故事師父說過了,這是:講到大圓滿基道果的果時,行者所獲致的第五種特質:
The fifth capacity is called 'real knowledge of miracles'; and this is not just an intellectual understanding, but the actual concrete capacity to perform miracle. One has gone beyond all limits, and in that state such activity becomes natural rather than really miraculous at all. Miracles are usually thought of as actions someone might perform in relation to seemingly external objects, changing them in some way. But, as the division of reality into internal and external is an illusion, when that illusion is overcome it is possible to go beyond all usual limits with one's own being, as the great yogi Milarasba did, when he sheltered from a hailstorm by actually getting inside a yak's horn that was lyig on the ground. It is said that neither did the yak's horn get bigger, nor Milarasba smaller. Another insight into the reality beyond our usual limits can be gained from the Buddha's statement that there are as many Buddhas in an atom as there are atoms in the universe. We just can't get at the meaning of such a statement within our usual framework of mental concepts, so we call such things miraculous; but this is how reality is — only we're not used to seeing it as it is. When someone actually develops the capacity to enter into what is this is call 'the real knowledge of miracles'. (The Crystal and the Way of Light, p. 122-123)
至於佛陀說的是「一塵中有塵數剎,一一剎有難思佛」(〈普賢行願品〉)。