由 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)