由 SW » 2012-03-09, 00:54
2008/12/28 Sun., cloudy, indoor 22.3°C 《水晶與光道》英文版:男女日月能量(2)
今天繼續昨天的話題,南開諾布仁波切說:
In the same way that, in the Chinese Taoist system of philosophy, Yin and Yang are seen as two principles of energy that are fundamentally inseparable and mutually interdependent constituents of a totally integrated unity, so, too, the solar and lunar energies are seen as fundamentally not-two from the very beginning. Their fundamental unity is symbolized by the Sanskrit 梵語 syllable 發音 'Evam', which is also a symbol of the father-mother principle. (The Crystal and the Way of Light, p. 87)
昨天我們還沒訓詁一下胡因夢大小姐的翻譯,「以深入肺腑的方式來說」:「in a very concrete, visceral way, the union of male and female is the union of Eros and Agape, Ascending and Descending, Emptiness and Form, Wisdom and Compassion. 」哪有講到交合?「Not theoretically but concretely, in the actual distribution of prana 氣 or energy currents in the body itself. 」所謂最高階的譚崔教誨,漏掉括弧 anuttaratantrayoga 阿努瑜伽,也不是為達到終極的解脫需要一位真實的性伴侶,而是證悟:「the mere visualization of sexual congress with the divine consort is not enough for final enlightenment. Rather, for ultimate enlightenment, one must take an actual partner—real sex—in order to complete the circuits conducive to recognizing the already-enlightened mind.」(One Taste: Daily Reflections on Integral Spirituality, p. 183)
我不打算研究 Anuttaratantrayoga 無上密續瑜伽,姑且抄一段再回來講日月能量。
Buddhism if one confines one's consideration to the concept of Samadhi 三摩地 as cessation, it is nevertheless very far from what at in the Tantric Buddhism of the Vajrayana 金剛乘. The fundamental concept behind the yoga of the Annuttaratantra is the recognition of the essential unity of the relative and absolute, a concept already important in the Mahayana 大乘. The tantras begin with the awareness of the voidness of all phenomena (the absolute), and aim at reintegrating it with the relative, working with the method of transformation. The relative is thus not renounced or rejected as impure, but is used as the means of transformation itself, until dualism is overcome, and all phenomena, both relative and absolute, can be said to be 'of one taste' - pure from the very beginning. (The Crystal and the Way of Light, p. 86)
其實「空」說成 Emptiness,我看過的翻譯也有講 Voidness,「空」並非空無一物的概念。回到肯恩所說的高階譚崔教誨,南開諾布仁波切則說「The advanced yogic practice of 'Karmamudra' ('Action Seal'), which uses sexual union to consummate the union of the solar and lunar energies, is also a source of the father-mother images as symbol of reality seen as the blissful play of voidness and energy.」這個 blissful 正是肯恩所宣稱「全身上下都有一種至樂感」(there is a wholebody bliss),怪不得小一號的 Karmamudra 就可以至樂,更大的 Mahamudra (大手印,maha 是大的意思)要被奧修說成「宇宙的性高潮」了。
But Karmamudra in an actual practice, and not just a fancy way of enjoying sex disguised as spiritual practice. Its importance in the advanced stages of the tantric practice can be understood from the tantric saying: 'Without Karmamudra, there is no Mahamudra.' Karmamudra is not a principle practice in Dzogchen itself. In Dzogchen one integrates one's state with whatever experience one encounters, remaining in contemplation, and allowing whatever arises to self-liberate of itself. But the powerful sensation of sexual union, if one does engage in it, is valuable in that its intensity enables one to distinguish clearly the sensation aspect of one's experience from the state of presence 臨在、當下, or rigpa 本覺, that accompanies it. (The Crystal and the Way of Light, p. 88)
南開諾布仁波切說「和一位真實的伴侶進行真正的性交」並非大圓滿主要的練習。我現在知道臨在(presence,當下)狀態也可以稱本覺(rigpa)喔?(2013 按:本覺是 instant presence,presence 還不是本覺。)