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2004/02/14
05:22PM
2009/02/16 Mon, cloudy, indoor 21.6¢XC
·sª©¡m¹Ú·ìÏÉ¡n¡GThe
Illusory Body
§Úµoı°¸º¸§Ú§@¹Ú¥i¥H»¡¥X©¶¥~¤§µ¡A¨º¤£¬O´¡¼½¦Ó¬O¤@ºØª½±µªºÁA¸Ñ¡A¨Æ¹ê¤W§Ú¦b¿ì¤½«Ç¨S¦³¿ìªk¦^¾Ð°_¨Ó¡A§Ú¥u¯à°O±o¹Ú¥»¨¡A©¶¥~¤§µ«h¬O¤@ÂI³£¤£°O±o¡A©Ò¥H§Ú¤]µLªk»¡¨Ç¤°»ò¡A¤@ª½nµ¥§Ú¦^¨ÓÅ¥¿ýµ¡A¤~·|ª¾¹D§Ú»¡¤F³o¨Ç¸Ü¡C·N«ä¬O»¡¡A§Y«K§@¹Úªº¤F¸Ñ¤]«Ü·í¤U¡C´N¦n¹³¦ã§J«¢¯SÅM§Q»¡ªº¡G¡u·í§AÁ{¦b¡A·í§A¥þµM¦Ó²`¨è¦a±Mª`¦b·í¤Uªº®ÉÔ¡A¥»Åé¡]being¡^¤~¯à³Q·Pı¨ì¡C¡v¡]¡m·í¤Uªº¤O¶q¡npp.
38-39¡^¹ÚªºÄ±ª¾¤]¬O¦p¦¹¡C
¤µ¤Ñ¨ÓºK¸ûµuªº¤Û¨¡GThe
Illusory Body¡C¤Û¨¬O¼çÂyªÌn½m´Nªº¡A¦ýµy·L¬O°µ¹ÚªÌ¡u³Õ¤h«á¬ã¨s¡v¡X¡X¤£¬O°Õ¡A°µ¹ÚªÌªº¥Õ±Þ½m²ß³¡¤À¡C
To develop the illusory body, it is necessary to have experience based
upon dream practice. To proceed during the daytime, because appearances
and all outer and inner phenomena, which arise like diverse reflections in
a mirror, are nothing more than radiant manifestations of emptiness which
have no intrinsic self-nature
¦Û©Ê,
there is nothing one should consider to really exist. By means of an
undistracted intention which considers that all inanimate and animate
phenomena are manifestations of illusion or reflection. (Dream Yoga,
p. 87)
ÂñK¸òð±æ§Å¤h¨ä¹ê®t¤£¦h¡A¥d´µ¶ð¥§¹F³Ì«á¤@¥»®Ñ
Magical Passes¡]1998¡^§ÚÀ¸ºÙ§Å³N®±ªk¡A¸ò«n¶}¿Õ¥¬ªº
Yantra Yoga: The Tibetan Yoga of Movement
¤Û½ü·ì¦÷¡A³£¬OÅé¾Þ®Ñ¡A¬°¤°»ò©O¡H¦³°·¥þªº¨Åé¤~¦³Âà¤Æ¨¤ßÆFªº¥i¯à¡A¨Å骺¯à¶q¥²¶·ª½±µ®³¨Ó¨Ï¥Î¡A¦pªG¨Åé¿n®z¤£®¶¡A®É¶¡³£¯Ó¦b³oÓµh¨ºÓµh¡A¦p¦ó¯àצæ©O¡H
¦ý¤Û¨ªº°V½m¥Dn¬O°w¹ï¤¤³±¤Û¨¡A«n¶}¿Õ¥¬¹ï¤Û¨·ì¦÷¨Ã¨SµÛ¾¥¤Ó¦h¡A¦³¤@³¡¹q¼vÁú°ê¡mªÅ«Î±¡¤H¡nˬO±N¤Û¨¦¨´N»¡±o«Ü²M·¡¡G
Ultimately, one is able to experience with certainty that nothing exists
in truth. Similarly, one understands that self and other, enemy and
friend, food and clothes, pleasant and unpleasant, joy and sorrow,
attachment and aversion¡Xwhatever phenomenon of samsara
½ü°j
or nirvana
¯Iºn,
whatever is perceived, whatever manifests¡Xin the very moment of their
manifestation have no essence, like a reflection in a mirror. (Dream
Yoga, pp. 87-88)
«n¶}¿Õ¥¬»¡¤@¥¹µø¤@¤Á¦p¤ÛÅã¶H¬°«D¯u¹ê¡]non-reality¡^ªº«H©À¦¨¬°Ó¤H¥Í©R¤§¬yªº¥þ³¡¡]become
perfected in one's life-stream¡^¡A§Ú̪º¨Åé«K¯à¸gÅç¨ì¤Û¨¡]one's
own body is thus experienced as an illusory body¡^¡A¦Ó¥B»¨µL§xÃøªº¡A¤@Ó¤H§Y¯à°÷»{ÃÒ¤¤³±¤Û¨¡]the
illusory body of the bardo¡^¡]p.
88¡^¡CºÎ«eÁA¸Ñ©Ò¦³Åã¶H¬Ò¬O¹Ú¡A©Ò¦³¦t©z¤¤µL¥Í©R»P¦³¥Í©Rªº²{¶H³£¨ã¦³¦p¹Úªº¥»½è¡A©Ò¦³¬Ý¦ü°í¹êªºÅã²{³£µL²§©ó¤Û¹Ú¡A«n¶}¿Õ¥¬»¡¡G¡uWhen
one is able to manifest like this inside a dream, one becomes free of
attachment ot any phenomenon which manifests anywhere.¡v¡]p.
88¡^
Practicing like this day and night, one is not attached to delusive
manifestations as reality, one's body manifests like a kind of immaterial
shadow, and one is able to see its non-existence. One's body does not cast
a shadow, one is able to recognize the illusory body of the bardo, and
one's rebirth in the future will be exalted
°±¤î.
(Dream Yoga, p. 88)
µù¸Ñ»¡¡G¡uOne
practices with illusory body dreams. Perfecting this, one's physical body
manifests like a kind of shadow. And because of this, the body in the bardo
is recognized to be oneself.¡v¡]p.
88¡^¦b¤¤³±®É»{ÃÒ¦Û¨§Y¬°¤Û¨¡A³oÓ§Ú¤£¤ÓÀ´¡C
2009/02/17 Tue, cloudy, indoor 21.9¢XC
¡m·í¤Uªº¤O¶q¡n¡G¡uÆ[¹î«ä¦ÒªÌ¡v¡F§âª`·N¤O¤Þ¾É¨ì·í¤U
¦^¨ì¡m·í¤Uªº¤O¶q¡n¡A¦³Ó½m²ß¥Ø«e¥i¥H¦h°µ¡G
¶}©l¾¨¥i¯à¦a¶ÉÅ¥§A¸£³U¸ÌªºÁnµ¡A¯S§Oª`·N¥ô¦ó¤@¦A«ÂЪº
«ä¦Ò¼Ò¦¡¡C§Ú»¡¡uÆ[¹î«ä¦ÒªÌ¡v¥¿¬O³oÓ·N«ä¡C¶ÉÅ¥¥¦¡AÆ[¹î¥¦¡A³oÓ¹ï§Ú¬OªºÅé·|¡A³oÓ¹ï§A¦Û¤vÁ{¦bªº·Pª¾¤£¬O¤@Ó«ä·Q¡A¥¦·½¦Û©ó¤ß´¼¤§¥~¡C
¤@Ó·sªº¦V«×¶i¨Ó¤F¡A¦b§A¶ÉÅ¥«ä·Qªº¦P®É¡A§A·Pı¨ì¤@Ó·NÃѪºÁ{¦b¡A«ä·QÀH§Y³à¥¢¤F´x±±§Aªº¤O¶q¡A¦Ó«æ³t¦a¤î®§¡C
·í¤@Ó«ä·Q¤î®§ªº®ÉÔ¡A§A¸gÅç¨ì¤@Ӥߴ¼¬yªº¤¤Â_¡X¡X¤@Ó¡uµL¡X¤ß¡vªº¶¡»Ø¡C³oÓ¶¡»Ø¤@¶}©l«Üµu¡A¥i¬O¥¦·|³vº¥©µªø¡C
·í§A§ó²`¤J³oÓ³QªF¤èºÙ¤§¬°¡uµL¡X¤ß¡vªº¹Ò°ì®É¡A§A´NÅé·|¨ì¯Â·NÃѪºª¬ºA¤F¡C§A©Ò¦³ªº«ä¦Ò¡B±¡·P¡B§Aªº¦×Åé©M¥~¦bªº¥@¬É¡A¬Û¸û¤§¤UÅܱoµL¨¬»´«¤F¡C³o¬O¤@ÓµL§Úªºª¬ºA¡A¥¦§â§A±a¨ì¤@Ó¶W¶V¹L¥h§A©Ò»{¬°ªº¡u§Aªº¦Û§Ú¡vªº¹Ò¬É¡C
§A°£¤F¨Ï¥Î¡uÆ[¹î«ä¦ÒªÌ¡vªº¤è¦¡¤§¥~¡A¤]¥i¥H§âª`·N¤O¤Þ¾É¨ì·í¤U¡A¨Ó³Ð³y¤@Ӥߴ¼¬yªº¶¡»Ø¡C§A¥un²`¨è¦a·NÃѨì·í¤U³o¤@¨è´N¥i¥H¤F¡C³o¬O¤@Ó¦³²`«×º¡¨¬·Pªº×²ß¡C§A¾ÌµÛ³oºØ¤è¦¡¡A§â·NÃѥѤߴ¼ªº¬¡°Ê¤W¤Þ¶}¡A¦Ó³Ð³y¤F¤@Ó¡uµL¡X¤ß¡vªº¶¡»Ø¡C§A¦b³oÓ¶¡»Ø¸Ì¡A³B©ó°ª«×ªº¾÷ĵ©Mıª¾¤§¤¤¡A«o¨S¦³«ä¦Ò¡A³o´N¬Oß·QªººëÅè¡C¡]pp.
46-49¡^
³Ì«á±³o¬q¬O§Ún½m²ßªº¡A³o¨ä¹ê¸ò«n¶}¿Õ¥¬Á¿ªº¤@¼Ë¡A¨Ã¤£Ãø¡A´N¬OÀH®É°O±o¦Û¤v¡BÆ[¹î¦Û¤v¦b°µ¤°»ò¡A¥þ¤è¦ì¤©x¤·PªºÆ[¹î¡C§Ú̦pªGÁÙ³´¦b¥Ø«e³o¼Ëªº¤ß´¼«ä¦Òºx´õ¸Ì¡A¹ï§Ų́èS¦³¥ô¦ó¯q³B¡C
2009/02/18 Wed, cloudy, indoor 22.6¢XC
¡m¤é»P©]ªº´`Àô¡n¡GThe
Practice of the Night
¬Q±ß
Gulubee
¼g¨Ó¡G
I'm
reading this:http://www.prismagems.com/castaneda/donjuan4.html
Someone is keeping notes from all Castaneta's works. And actually I'm
reading the Chinese version for the Tales of power, for about 2/3
part now, but at the same time I'm browsing this English version, though
it's summarized, I've found this note that's reflecting the topic of
Compassion and coldness I was talking with you.
So, now I know deeper about "Compassion." The below is the text that I
copied from the website:
Tales of power
I am going to disclose to you a warrior's secret.. Perhaps you can call it
a warrior's predilection
°¾·R.
The life of a warrior cannot possibly be cold and lonely and without
feelings because it is based on his affection, his devotion, his
dedication to his beloved. And who, you ask, is his beloved? I will
show you now.
His love is the world. He embraces this enormous earth. The
earth knows that he loves it and it bestows on him its care. That's why
his life is filled to the brim and his state, wherever he'll be, will be
plentiful. He roams on the paths of his love and, wherever he is, he is
complete.
This is the predilection of a warrior. This earth, this world. For a
warrior there can be no greater love. Only if one loves this earth with
unbending passion can one release one's sadness. A warrior is always
joyful because his love is unalterable and his beloved, the earth,
embraces him and bestows upon him inconceivable gifts. The sadness belongs
only to those who hate the very thing that gives shelter to their beings.
This lovely being, which is alive to its last recesses and
understands every feeling, soothed me, it cured me of my pains, and
finally when I had fully understood my love for it, it taught me
freedom.
Listen to that dog's barking. That is the way my beloved earth
is helping me now to bring this last point to you. That barking is the
saddest thing one can hear.
That dog's barking is the nocturnal voice of a man. It comes from a
house in that valley towards the south. A man is shouting through his dog,
since they are companion slaves for life, his sadness, his boredom. He's
begging his death to come and release him from the dull and dreary chains
of his life.
That barking, and the loneliness it creates, speaks of the feelings
of men, men for whom an entire life was like one Sunday afternoon, an
afternoon which was not altogether miserable, but rather hot and dull and
uncomfortable. They sweated and fussed a great deal. They didn't know
where to go, or what to do. That afternoon left them only with the memory
of petty annoyances and tedium, and then suddenly it was over; it was
already night.
The antidote that kills that poison is here; this earth. The
sorcerers' explanation cannot at all liberate the spirit. Look at
yourself, you have gotten to the sorcerers' explanation, but it doesn't
make any difference that you know it. You're more alone than ever,
because without an unwavering love for the being that gives you
shelter, aloneness is loneliness.
Only the love for this splendorous being can give freedom to a
warrior's spirit; and freedom is joy, efficiency, and abandon in the face
of any odds.
³o¸Ì»¡ªº¬O¡m¤O¶qªº¶Ç©_¡n³Ì«á¤@³¹¡A¨âÓ¾Ô¤hªº°¾·R¡C
¥L¯S§O¬ÝµÛ§Ú»¡¡A¦³¤@¦¸§Ú©ê«è»¡¾Ô¤hªº¥Í¬¡¦B§N±I¹æ¡B¯Ê¥F·P±¡¡A¥L»¡¬Æ¦Ü²{¦b§Ú³£¤´Â¬۫H¦p¦¹¡C
¡u¾Ô¤hªº¥Í¬¡¤£¥i¯à¬O¦B§N±I¹æ¡B¯Ê¥F·P±¡ªº¡A¡v¥L»¡¡A¡u¦]¬°¥Lªº¥Í¬¡¬O«Ø¥ß¦b¥L¹ï¥L©Ò·R¥I¥Xªº¼ö±¡»P©^Äm¤W¡C§A¤]³\·|°Ý¾Ô¤h©Ò·Rªº¬O¤°»ò¡H§Ú²{¦b´N¥Ü½dµ¹§A̬ݡC¡v
µ²ªGðõ¨ºÃ¹¥Î·Æ¦æªº«º¶Õ¾Ö©ê³oÓ¥¨¤jªº¦a²y¡G
¡uõ¨ºÃ¹¼ö·Rªº¬O³oÓ¥@¬É¡A¡v¥L»¡¡A¡u¥Lè¤~¬O¦b¾Ö©ê³oÓÃe¤jªº¦a²y¡A¦ý¬O¥L¤Ó¤p¤F¡A¦]¦¹¥L¥u¯à¦b¤W±·Æ¦æ¡C¦ý¦a²yª¾¹Dõ¨ºÃ¹·R¥¦¡A©ó¬O¥¦·|·ÓÅUõ¨ºÃ¹¡A¦]¦¹õ¨ºÃ¹ªº¥Í©R¬OÂײ±ªº¡C¤£½×¥L¦b¤°»ò¦a¤è¡A¥L³£¤£·|·P¨ì¦³©Ò¯Ê¥F¡Cõ¨ºÃ¹º©¹C¦b¥L©Ò¼ö·Rªº¸ô³~¤W¡A¤£½×¥L¨ì¦ó³B¡A¥L³£¬O§¹º¡ªº¡C
ð±æÃÛ¦b§Ú̱«e¡A»´¼¾µÛ¦a±¡C¡u³o´N¬O¨âÓ¾Ô¤hªº³Ì²`°¾·R¡A¡v¥L»¡¡A¡u³oÓ¦a²y¡A³oÓ¥@¬É¡C¹ï©ó¾Ô¤h¦Ó¨¥¡A¨S¦³¤ñ³o§ó°¶¤jªº·R¤F¡C¡v
²{¦b§ÚŪÀ´
Gulubee highlight
ªº¤º®e¤F¡A¡u¨S¦³¹ï²³¥Í°í©w¤£²¾ªº·R§@¬°§ÈÅ@¡A±I¹æ¥u¬O±I¹æ¡v¡C ¸ê²`¦ò¤Í»¡§Ú²ßºD¦³«D¤H®æªºÁI×¹ï¶H¡A©ÎªÌð±æ§Å¤h̤]¤£²ßºDºÙ²³¥Í¡Athe
being
¬O¤@¤Á¦s¦³¡A¥]¬A¦a²y¡A©Ò¥H¥L̥ΫD¯S©w¤H®æªº¦a²y¨Ó¥Nªí¤@¤Á¨Ìªþ©ó¦Ó¦s¦bªº¥Íª«¡A·R¦a²y§Y¥Nªí³o¤@¤Á¡C
¡m¤é»P©]ªº´`Àô¡nŪ¨ì©]ªº½m²ß³¡¤À¡A³o³¡¥÷»ÝnºÎ«e¤Î¿ô«á¨Ó°µ¡C²³æ»¡´N¬O§Q¥ÎÆ[·Q¶°¤¤ª`·N¤O©ó¤@ÂI¡A±µµÛ©ñÃP¡A¶i¤J¹Ú¶m¡C«n¶}¿Õ¥¬»¡¬O¦]¬°°±¤£¤U¨Óªº«ä·QÅý§ÚÌ¥¢¯v¡A±N¤ß±Mª`©ó¤@ÂI«o¬O«Ü®e©ö¤J¯vªº¡C®t§O¦b©óºû«ù³o¼Ëµ¥¦PÁI©wªº¤îªº½m²ß¤JºÎ¡A¦b¹ÚÁÙ¨S¥Í°_®É¡A§ÚÌ·|®e©ö¸gÅç¨ì¦ÛµM²b¥ú¡]natural
Clear Light¡^¡A¦]¬°±Mª`©ó¤@ÂI±N°±¤î¤º¦b¹ï¸Ü¡]´²º©«ä·Q¡^¡A¥ý¤î¦AºÎ¡A¤£¶È±µµÛªº¹Ú¥i¥H¸û¤Ö·~¤Oy¸ñªº¹Ú¡A¥B®e©ö¦³²M©ú¹Ú¡A¥i¯à¬O´²º©«ä·Q¡]¤é¦³©Ò«ä¡^¦b³o¤w¸g¥ý«Ø¥ß¤@Ӥߴ¼Â_¬yªºÃö«Y¡C¦¤W§Ú¦³Æ[·Q¤ß¶¡ ªü¦r¡A¬O¤£¬O²M©ú¹Ú¤§«e¡A§Ú¤£°O±o¤F¡C
How do we do this? Just before falling asleep, visualize a white letter A
or a small round bead of five-colored rainbow light in the space between
our eyebrows. In the Dzogchen Upadesa, this letter or a tiny sphere of
white light is visualized in the heart center because visualizing it
between the eyebrows gives a sense of too much presence and one may not be
able to fall asleep. But here we visualize it in the forehead center
because this gives automatic control of all our vital energies or prana
®ð.
If we should succeed in visualizing this five-colored bindo (tigle
©úÂI)
, this is very good for realizing control over the elements (The Cycle
of Day and Night, pp. 83-84)
Chuck
´¿¦b¹Ú³ø§i¼g¨ìºÎ«eÆ[·Q¬Ü¤ß©úÂI¡A±µµÛ·Pı«D±`©ú«G¦p¥Õ¤Ñ¡C§Ú¿ï¤ß¶¡ªü¡]©Î
A¡^¡A¤j¦p½Ü¨§¡AÀH®ÉÆ[¤ß¶¡ªü¡A¥i¥H±Nª`·N¤O¦¬Äá¦^¨Ó¡A¨Ã¥B¥XÅé®É¶°¤¤ª`·N¤O©ó¤ß½üÁÙ¥i¥H¦¬Äáªk¬É¯à¶q¡C
We will get caught up in these thoughts and sleep will to come right away.
But if we continue in the presence of a relaxed state, sleep will come
easily. This means that we have integrated this pure presence with sleep
and this is called the natural Clear Light. Then we will find ourselves
in the presence of the real condition of existence, the Dharmata,
undistracted by discursive thoughts. (The Cycle of Day and Night,
p. 84)
µe½u³¡¤À¦b¥»¤å¤¤¤@ª½«½Æ¥X²{¡A¤¤¤å·N«ä¬O¡uÁ{¦b©ó¦s¦bªº¯u¹ê±¡ªp¡v¡X¡X¤]´N¬O
Dharmata ¡Aªk©Ê¡C¤µ¤Ñ¨Ó¤£¤ÎºK«n¶}¿Õ¥¬Á¿¤H¬°¦ónºÎı¡A·N«ä¤]¬On¦ÛµM¦^ªð¡uÁ{¦b©ó¦s¦bªº¯u¹ê±¡ªp¡v¡A³o¬q´Á¶¡«Üµu¡A®t¤£¦hè¤JºÎ¨ì¹Ú°_¨Ó¤§¶¡¡A¦]¬°³o®É¥i¥HÂ\²æª«½è¥@¬É¡A¥B¤£¨ü´²º©«ä·Q©Ò¿£¡C
200 4/02/14
04:27PM
¡@
2009/02/19 Thur, cloudy, indoor 23.1¢XC
¡m¤é»P©]ªº´`Àô¡n¡G¤JºÎ¬OnÅý§Ú̦^¨ì¡u¯u¹ê¦s¦bª¬ºA¡v¤§¡u©ú©Ê¡v
ºÎ«eÆF¾÷¤@²{¡A®³¥X ¸â§ù©T¤¯ªi¤Á¦b¦N¶©©Yªº¦òªk¤¤¤ß°e§Úªº^¤å¤p¥U¤l¡A¹F¿à³â¹Àªº
The Essence of Happiness: A Guidebook for living¡A¨C¶¤Ö¤Öªº¦r¡A¤@¤U´N¬Ý§¹
Part I: The Purpose of Life¡C§Ú¬J¨Sµe½u²{¦b¤]¤£°O±o¦h¤Ö¡A¦ý·Q¥²¬O¦n¦h¤F¡C¹F¿à³â¹Àn§Ṳ́À§O
happiness
¸ò
pleasure
ªº¤£¦P¡A§Ú·Q
pleasure
À³¸Ó½´r®®¡X¡X¯S§O¬O·P©xªº´r®®¡A®t¤£¦h¬O¡u¦×Åé¤Wªº§Ö¼Ö¡v¡A§ÚºK³o¬q´N¦n¡G
Now sometimes people confuse happiness with pleasure... from my point of
view, the highest happiness is when one reaches the stage of Liberation
¸Ñ²æ,
at which there is no more suffering. True happiness relates more to the
mind and heart. Happiness that depends mainly on physical pleasure is
unstable; one day it's there, the next day it may not be. (The Essence
of Happiness, p. 20)
¦AºK¤@¬q¡A§Ö¼Ö¥|³¡¦±¡G
Although it is possible to achieve happiness, happiness is not a simple
thing. There are many levels. In Buddhism, for instance, there is a
reference to the four factors of fulfillment, or happiness: wealth,
worldly satisfaction, spirituality and enlightenment. Together they
embrace the totality of an individual's quest for happiness. (The
Essence of Happiness, p. 8)
¹F¿à³â¹Àªº´¼¼z¯uªº¬O¨S¸ÜÁ¿¡A¤ñ§Ú¬Ý¤@°ï®Ñ³£À°§U¤j¡C§Ú¦b²Ä¤T³¡¦±¡A³o¥ÍÂ÷ÃÒ®©¬Û·í»·¡A¦ýÅãµM°]´I¸ò¥@«U¦¨´N¤£¯àÅý§Ú§Ö¼Ö¡A³o¬O¦b©ó§Ö¼Öªº¥DºÞ¾÷Ãöªº¤£¦P¡C»¡¨ì³o¤SnºK¤@¬q¡A¬°¤°»ò©O¡HÅý¤ß§Ö¼Ö©Îº¡¨¬ªº¤ßªº©w¸q¦³©Ò¤£¦P¬G¡G
When I say 'training the mind,' in this context I'm not referring to
'mind' merely as one's cognitive ability or intellect. Rather, I'm using
the term in the sense of the Tibetan word Sem, which has a much
broader meaning, closer to 'psyche' or 'spirit'; it includes intellect and
feeling, heart and mind. By bringing about a certain inner discipline, we
can undergo a transformation of our attitude, our entire outlook and
approach to living. (The Essence of Happiness, p. 10)
©Ò¥H¥Ø«e±¡ªp§Ú§Æ±æ¯à¾Ç²ß¹F¿à³â¹À»¡ªº¡A¥¿¦V«ä¦Òªº¤H§Ö¼Ö¸û¦h¡At¦V«ä¦Òªº¤H§Ö¼Ö¸û¤Ö¡C¬Q¤Ñ»¡nºK¤H¬°¦ónºÎı¡A«n¶}¿Õ¥¬¤¯ªi¤Á¦p¦¹»¡¡G
The process of falling asleep is itself the cause of our being able to
enter into the clarity of the real condition of existence. The functioning
of all our senses, in a state of presence, finds itself absorbed entirely
into the Dharmadhatu. Until we have fallen asleep entirely, we can find
ourselves present in that state of contemplation. (The Cycle of Day and
Night, p. 85)
Dharmadhatu
¤£ª¾¹D¤S¬O¤°»ò¡H¤£¹L§Ú¬d¡m¤jÃÄ¡n¤@®Ñªº¡uµü·J¸ÑÄÀ¡v¡ADharmata ¬Oªk©Ê¡G¡u¯u¦p¡A²{¶Hªº¨s³º¦Û©Ê¡AªÅ©Ê¡v¡C¤JºÎ¬OnÅý§Ú̦^¨ì¡u¯u¹ê¦s¦bª¬ºA¡v¤§¡u©ú©Ê¡v¡]clarity¡^¡A³o§Ú¦³ÂI¤£©ú¡A¬°¤°»ò¤£¬O¦^¨ì¡u¯u¹ê¦s¦bª¬ºA¡v´N¦n¡AÁÙn¦hÓ¡u©ú©Ê¡v¡H»ÝnÂǥѳ·Á¾¥T¦¿¤¯ªi¤Áªº¸Ü¨Ó¸ÑÄÀ¤@¤U¡A¥L»¡¡G¡u¦ò©Ê¨ä¦Û©Ê¬°ªÅ¡A¨ä®i²{¬°©ú¡C¦ò©Ê¬O¤@ºØ¤F®©ªºª¬ºA¡A¦Ó¤£¬O¥»¨Ó´N¨ã¦³¹êÅ骺¥»Åé¡C¥¦Â÷©ó¡y¦s¦b¡z»P¡y¤£¦s¦b¡zªº·§©À¡C¥¦¤£¬O¤@Ó¥Ã«íªº¥»Åé¡C¡v¡]¡m¤jÃÄ¡np.
99¡^©Ò¥H¡m·í¤Uªº¤O¶q¡n
the being
½¦¨¡u¥»Åé¡v¤]¤£¹ï¡AÀ³¸Ó®t¤£¦h¬O
the real condition of existence¡C
¦pªG§Ú̱N¡u¯u¹ê¦s¦bª¬ºA¡v²z¸Ñ¦¨¡uªÅ¡v¡A¡u¯u¹ê¦s¦bª¬ºA¤§©ú©Ê¡v²z¸Ñ¬°¡uÅã¡v¡]Åã¶H¡^¡A¦ü¥G«K¦X©óÅãªÅÂù¹Bªº¡uªÅ¬°¦Û©Ê¡A©ú¬°®i²{¡v¡]p.
99¡^¡A¤]¬O³o¸Ì»¡ªº¡u¤ßªº¥»Åé¡v¤Î¡u©Ò¦³¤ß¤§¬¡°Ê©MÀ¸½×¡]elaborations¡^¡v¡]p.
98¡^¡C¦Ü©ó¤W¬q»¡ªº¤]´N¬OÂǤJºÎ¦^¨ì¡u¯u¹ê¦s¦bª¬ºA¡v¡X¡X¤]´N¬O¤ß¤§¥»Åé¡X¡XªºªÅ©Ê®i²{¡A©Ò¥H°µ¹Ú·íµM¬O¤ß¤§¥»Å餧¬¡°Ê¡A¥H¸ê²`¦ò¤Íªº¸Ü²¨¥¤§¡G¹Ú¬O©úÅé©Ò²{¡C«n¶}¿Õ¥¬¸ÑÄÀ¦p¤U¡G
When we fall asleep, we become disengaged from the karmic traces of the
material body, the karmic traces of vision, and the karmic traces of
mental functioning. These karmic traces, during the waking state, manifest
as our material body, the external appearances which we perceive, and the
functioning of our minds, respectively. Why do we speak of being
disengaged? For example, the solid walls of a room present material
limitations. We cannot pass freely through them. But when we are present
in the state of Rigpa, then we are not conditioned by the material body.
When we are present in this state, there is a way to overcome these
limitations and we find ourselves in the real condition of existence. How
is this? From one's falling asleep right up to the moment when we begin to
dream, there is no functioning of the mind and we find ourselves in the
presence of the real condition of existence. (The Cycle of Day and
Night, pp. 85-86)
³oÓ¡ufalling
asleep right up to the moment when we begin to dream¡v®t¤£¦hµ¥¦P©ó²{¹ê ºÊ±±µ{¦¡Ë¼Æp®É¨ì¹s¡A§Ú̦pªG«O«ùıª¾¨Ã«ö¤Uµn¥X¡u¿ô®É¡v¡A´N¥i¶i¤J
Rigpa
ªºµL¤ß´¼§@¥Îªº¥»ªìıª¾ª¬ºA¡C¼F®`§a¡H¡I
2009/02/20 Fri, cloudy, indoor 20.9¢XC
the idealization of this romantic love can be seen as an extreme
¹F¿à³â¹À»¡§ÚÌÀ³¸Ó·QµÛ¸ò¨C¦ì±µÄ²ªº¤Hªº¦@³qÂI¡A¦Ó¤£n¦Ñ·QµÛ®t²§³B¡A³o¼Ë¤ñ¸û®e©ö·¾³q¡A¥L»¡¡G¡uWe
can learn to respect others' views and others' rights.¡v¡]p.
39¡^¡C
I look at any human being from a more positive angle; I try to look for
their positive aspects. This attitude immediately create a feeling of
affinity, a kind of connectedness. (The Essence of Happiness, p.
40)
My basic belief is that you first need to realize the usefulness of
compassion. (The Essence of Happiness, p. 42)
§õ³sªN¸ò´¼§Q»¡¤Q¦~«á§ÚÌÁÙ¦³¿E±¡´Nµ²±B¡A§õ³sªN¬OºÍ´¼ªº¡A¤£µM³£¬O¤@®Éªº®öº©°g¤Û¡C¹F¿à³â¹À»{¬°¦b³\¦h±¡ªp¸Ì¤H̳£§Æ±æ¨ä¥L¤H¥ý¥¿±¹ï«Ý¦Û¤v¡A¦Ó«D¦Û¤v¥ý³Ð³y¨ººØ¥i¯à©Ê¡A©Ò¥H¤j³¡¤Àªº±¡·RÃö«Y³£¬O§Ú·R§A¦ý§An·R§Ú¦^¨Ó¡]love
me back¡^¡C
I think that if one is seeking to build a truly satisfying relationship,
the best way of bringing this about is to get to know the deeper nature of
the person and relate to her or him on that level. (The Essence of
Happiness, p. 48)
¦ý¹F¿à³â¹ÀÅãµM¤£e¦P¥@«U±¡·R¡A³o¬O¸Ì±§Ú°ß¤@¤£»{¦Pªº³¡¤À¡A§Ú»{¬°·R±¡¤]¥i¥HÂà¤Æ¤ßÆF¡An±Ï«×²³¤£¯à·í¥L̳£¬O©M©|¸ò¥§©h¡G
I think that, leaving aside how the endless pursuit of romantic love may
affect our deeper spiritual growth, even from the perspective of a
conventional way of life, the idealization of this romantic love can be
seen as an extreme. Unlike those relationships based on caring and
genuine affection, this is based on fantasy, unattainable, and therefore
may be a source of frustration. So, on that basis it cannot be seen as a
positive thing. (The Essence of Happiness, p. 49)
±µµÛ³o«á±¹F¿à³â¹À½Í¤Î¤j·R¡An§Ú̾Dz߷O´d¡A¥L»¡¡G¡uMy
basic belief is that you first need to realise the usefulness of compassion.¡v¡]p.
42¡^¦ý¦pªG§Ú¯à°µ¨ì·O´d¡A¦ó§«¦³
romantic love
©O¡H³o¤S¤£¬O©¾§µ¤£¯à¨â¥þªº¨Æ¡C¦n¤F¡APart
II
ºK§¹¤F¡C¦ý«á±¤j½g´Tªº·O´d§Ú³£ÁÙ¨S¦P²z¤ß¡A§Úª¾¹D¨º¬O¤°»ò¡A¦ýÁÙ¨S¦³¯u¹êªº·P¨ü¥Í°_¡C
200 4/02/16
09:47AM
¡@
2009/02/21 Sat, cloudy/sunny, indoor 20.3¢XC
¡m¤é»P©]ªº´`Àô¡n¡Ginterrupt
the continuity of illusory vision¡F¡u°±¹y¥@¬É¡v
§Ų́ӻ¡»¡«n¶}¿Õ¥¬«ç»ò»¡¹ÚסC¦b³Ì«á˼ƲĤT¸`
The Benefits of the Practice¡C«n¶}¿Õ¥¬»¡¥un§Ṳ́é»P©]¦P¼Ë¥H¦¹¤èªk½m²ß¡A§Ú̥ͬ¡¤Wªº©Ò¦³¼h±³£·|¶i¤JÁIסCµM«áצæªÌªº¯à¤O±N·|µo®i¥X¨Ó¡A¥B·í§Ú̧ó¥[¼ô±x¦¹¹D®É¡A§Ú̪º
passions
±NÂର¹ï×¹D¦³¥Îªº±¦V¡A§ó¦³¬ÆªÌ¡A§Ú̯qµo¯à¤T¨¡]Trikaya¡^¡X¡Xthe
three dimensions of one's existence¡X¡XÀ°§U¥L¤H¡C³o¦n¤ñ»¡¡A¤W¦¸§Ú¦b¹Ú¸Ì¹Ú¨ì¤@¤d¦h°¦¿ß³Q«Dªk¶e®·¡A§Ú¤]¬O¬°¤FÀç±Ï¦Û¤vªº¿ß¡A¶]¥h¥æ¯A¡C¤]¦n¤ñ»¡¡A§Ú¥X²{§x¹Ò¡A¨ä¥L¤H©Î¤W®v¨Ó¨ì§Ú¹Ú¤¤À°§U§Ú¤@¼Ë¡C¤Hªº¦s¦b¼h±¤£©ó¦×Å骫½è¼h¦¸¡C
The degree to which we become familiar with the practice can be measured
by the extent of our control over the dream state, recognizing our dreams
to be dreams while still sleeping.
Because primal awareness is present, all appearances arise as friends who
can help one on the path. In fact, everything encountered along the path
can now be something utilized to help develop our practice. Therefore, we
can interrupt the continuity of illusory vision and we find ourselves in
the state of the Dharmata
ªk©Ê,
the real condition of existence. (The Cycle of Day and Night, p.
90)
³o°£¤F¸ò¦ã§J«¢¯SÅM§Q»¡ªº¡u¤ß´¼¬yªº¤¤Â_¡v¤@¼Ë¡A³o¬O°_¨B¡A¤¤Â_ªº®É¶¡·|¶V¨Ó¶Vªø¡A³Ì²×¹F¨ìð±æ»¡ªº¡u°±¹y¥@¬É¡v¡C¡m§Å¤hð±æªº¥@¬É¡n¡A¾|ÌWĶ§Ç¼g¨ì¡G¡u¾Ô¤hªº¤º¦b«äºû¼È°±«á¡A¤é±`¥@¬Éªº¯u¹ê´yz»P§Å³N¥@¬Éªº©_§®´yz³£¦P®É°±¤î§@¥Î¡A©ó¬O¾Ô¤h²×©ó¯à够Â\²æ¨¥»y´yz¡A¹F¨ì¡y°±¹y¥@¬É¡zªºª¬ºA¡C¡v¡]p.
37¡^¥i¬O¥L»¡¡u°±¹y¥@¬É¡v¬O·NÃѦۥѪº³Ìªì¨B¡BÅéÅç¹ê¬Ûªº¥ý¨M±ø¥ó¡A¡u¬Ý¨£¡v¤~¯àµo¥Í¡C©Ò¥H»¡°±¹y¥@¬É¬O°_¨B¡A¤¤Â_¤ß´¼¬y«h¬O¼ö¨¦Ó¤w¡C
¡u°±¹y¥@¬É¡v(stopping
the world)¬O¡u¬Ý¨£¡vªº²Ä¤@¨B¡C´X¦~¨Ó¡A§Ú¤@ª½§â¡u°±¹y¥@¬É¡vªºÆ[©À¬Ý§@¬O¨S¦³¥ô¦ó·N¸qªº¯«¯µÁô³ë¡Aª½¨ì¾Ç²ß§Önµ²§ô®Éªº¤@¦¸¥¿¦¡½Í¸Ü¤¤¡A¤~§¹¥þÁA¸Ñ¨ì³oÓÆ[©À¦bð±æª¾ÃÑÅé¨t¤¤©Ò¥e¦³ªº«n¦a¦ì¡C
¡u¦pªG§A·Q°±¹y©M§A¤@°_ªº¤H¡A§A¥²¶·¯¸¦b¬IÀ£°é¥~¡A¨º¼Ë¤~¥i¥H±±¨îÀ£¤O¡C¡v
ð±æªí¥Ün¹F¨ì¡u¬Ý¨£¡v¡Aº¥ý¥²¶·¡u°±¹y¥@¬É¡v¡C¡u°±¹y¥@¬É¡vªº½T¬O¬Y¨Çª¾Ä±ª¬ºAªº¾A·í³B²z¡C¨Ï¤é±`¥Í¬¡ªº²{¹êµo¥Í§ïÅÜ¡A¦b³o¨Çª¬ºA¤¤¡A¤é±`¥Í¬¡ªº¯u¹ê¤w¸g§ïÅܤF¡A¦]爲¥®É«ùÄò¤£Â_ªº¸àÄÀ³Q¥t¤@®M¯¥Íªº±¡况©Ò°±¹y¤F¡C´N§Úªº¨Ò¤l¨Ó»¡¡A»P§Ú¥±`¸àÄÀ¤£¦Pªº¯¥Í±¡况¡A«K¬O§Å³N¹ï¥@¬Éªº´yz¡Cð±æ¡u°±¹y¥@¬É¡vªº¥ý决±ø¥ó¬O¤H¥²¶·¥ý¤ßªA¡F´«¥y¸Ü»¡¡A¥²¶·¾Ç·|·sªº´yz¡A¦n¥Î¨Ó©M´yz¹ï§Ü¡A¨º¼Ë¤~¯à¥´¯}§ÚÌ©Ò¦@¦P«ù¦³ªº¡A¹ï¤_ª¾Ä±©ÎªÌ»¡¥@¬Éªº²{¹ê¤£¥[ÃhºÃªºªZÂ_«H©À¡C
¡u°±¹y¥@¬É¡v¤§«áªº¤U¤@¨B¬O¡u¬Ý¨£¡v¡Cð±æ¹ï¤_³oÓÆ[©Àªº¸ÑÄÀ¡A§Ú³ßÅw¥Î¤U±ªº¸Ü¨Ó§Î®e¡G¡u¹ï§Ú̩ҿײ{¹ê´yz¤§¥~ªº¥t¤@¥@¬Éµ¹¤©ª¾Ä±¤Wªº¦^À³¡C¡v¡]¡m§Å¤hð±æªº¥@¬É¡npp.
45-50¡^
©Ò¥H¬°¤°»ò§Å¤h°µ¹Ú·í¤¤¥i¥H¡u¬Ý¨£¡v¯à¶q¡A¦]¬°¤]¬O¥ý°±¹y¹Ú¥@¬É¡A¤~¯à¡u¬Ý¨£¡v¡C§Ų́S¿ìªk²nºKð±æªº¡u°±¹y¥@¬É¡v¡A¦]¬°¦û¥»®Ñ²Ä¤@³¡¡A±q
p. 54
¨ì
p. 345¡AÁÙ¤£¬O¤@³¹¦Ó¤w¡A¡A¦Ó¬O´X¥G¾ã¥»®Ñªº¤º®e¡C¦³Ó³¡¤À¦³ÂI·N«ä¡A²Ä¤G³¡¡u«e©¹¥ì´µ¯SÄõªº®Èµ{¡v¡A²Ä¤G³¹¤]¥s¡u°±¹y¥@¬É¡v¡A·í¤¤´£¨ì¦b§Å¤hªº¥@¬É¥Íª«³£·|»¡¸Ü¡A§Ú³Ìªñ¶V¨Ó¶V¦h¹Ú¸ò°Êª«»¡¸Ü¡C
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373¡^
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¡u¤£¯à¡A爲¤Fn¬Ý¨£¡A¥²¶·n¾Ç²ß¥Î¥t¤@ºØ¤è¦¡¨Ó¬Ý¥@¬É¡C¦Ó§Ú©Òª¾¹Dªº¥t¤@ºØ¤è¦¡¡A´N¬O§Å¤hªº¤è¦¡¡C¡v¡]pp.
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¡m¤é»P©]ªº´`Àô¡n¡GAll
phenomena are present in luminous clarity
¦p¦P¤W±©ÒÁ¿¤p¯T®Ú¥»¤£¬O¤@°¦¯T¡A¦Ó¬O¤@Ó¯«©_ªº¥Íª«¡F§Ú¹Ú¤¤ªº¿ß°Úª¯ªº ·d¤£¦n¤]¬O¯«©_ªº¥Íª«¡C¤U¤È»¡¨ì±N
passion
Âର¦³¥Îªº±¦V¡A¦ý¦p¦ó§Q¥Î
passions
©ó×¹D¤W©O¡H«n¶}¿Õ¥¬»¡¡G
Without categorizing phenomena as either good or bad, we find them present
in the state of the real condition of existence. This is what is usually
meant by "of a single taste." Because all of them are present in total
awareness without there being any conceptualization with regard to them,
we recognize the passion of delusion it self as being nothing other than
nondiscursiveness. (The Cycle of Day and Night, p. 91)
°ò©ó¤£°µ§PÂ_»P¨ü¦Û¤v·§©À©Ò¼vÅT¡A³oÅ¥°_¨Ó´N¹³¬Oð±æÁ¿ªº¡u¤£°µ¡v¡A¥u¬OÂñK¨S¦³Á¿¨ì¦n¹³¬ðµMÂà´«µøı¶i¤J²§·Q¥@¬É¥@¬É¤@¼Ë¡A³o¸Ì¥u¬O»¡¡G¡uAll
phenomena manifest as the real condition of existence just as it is in
itself.¡v¡F¡uAll
phenomena which present themselves as objects to the six aggregates are
present in luminous clarity and lacking in any inherent nature.¡v¡]p.
91¡^·Pı°_¨Ó¦òªk¦³ÂIõ¾Ç¡Að±æ¤ñ¸û¤Ö³o¼Ë»¡¨Æ±¡¡C¤W±²Ä¤G¥y¡A¦³Ó«ÂI¡Gpresent
in luminous clarity¡AÂñK¦Ñ®v³£¤£Á|¹ê¨Ò¡A¥i¯à²ßºD¤W¤£«K»¡©ú¦Û¤vªº×¦æ¤õÔ¡A¦]¦¹¤j³¡¤À¦òªk®Ñ¬Ý°_¨Ó³£¦bÁ¿õ¾Ç¡A¯Ê¥F¹ê»ÚÀ³¥Î¤Î¦¨®Ä¡]Ó¤H®×¨Ò¡^´yz¡A©Ò¥H§ÚÌ¥u¦n¦^ð±æ¶Ç©Ó§ä¤j¼L¤Ú¡u¥d¥d¡v¡]¤j³°³£¼ÊºÙ¥dù´µ¡E¥d´µ¶ð¥§¹F¬°¡u¥d¥d¡v¡^¡C
¤p¯Tªº½T»¡¸Ü¤F¡A¥¦¶Ç¹F¤F«ä·Q¡A¦Ó³oºØ¶Ç¹F´N¹³¬O¥¦»¡¤F¤@Ó¥y¤l¦üªº¡C§Ú»¡¡G¡u§A¦n¶Ü¡A¤p¯T¡H¡v§Úı±o§ÚÅ¥¨ì¥¦¦^µª¡G¡u§Ú«Ü¦n¡A§A©O¡H¡vµM«á¤p¯T¤S«½Æ¤F¤@¹M¡A§Ú¸õ¤F°_¨Ó¡A¥¦却¤@°Ê¤]¤£°Ê¡A¥¦®Ú¥»¨S¦³¦]§Úªº¬ðµM¸õ°_¦Ó¨üÅåÀ~¡C¥¦ªº²´¯«¤´µM©ú«G¤Íµ½¡C¥¦w¦b¦a¤W¡A°¼µÛÀY°Ý§Ú¡G¡u§A爲¤°»ò®`©È¡H¡v§Ú§¤¤U¨Ó±¹ï¥¦¡A¶}©l¤@¦¸³Ì¤£¥i«äijªº¹ï¸Ü¡A³Ì«á¥¦°Ý§Ú¡A§Ú¦b³oùØ°µ¤°»ò¡A§Ú»¡§Ú¦b³oùØ¡u°±¹y¥@¬É¡v¡C¤p¯T»¡¡G¡uQuebueno¡I¡v(¯u´Î¡I)¡CµM«á³o¾ã¥ó¨Æªº¤£¥i«äijÀ»¤¤¤F§Ú¡A§ÚªºÀY¸£¤@¤ù¿E¿º¡A¬ðµM¶¡³o°¦°Êª«¥þ¨µo«G¡A·Øµo¥X¤C±mi¥ú¡C¤p¯TÅܦ¨¤@Ó¬y°Ê¡B³z©úµo«Gªº°Êª«¡A¥¦ªº¥ú«Ü¨ë²´¡A§Ú·Q¥Î¤â»X¦í²´·ú¡A¦ý¬OµLªk°Ê¼u¡C³o³qÅéµo«Gªº°Êª«¸IIJ¨ì§Ú¤º¦b¥¼ª¾ªº³¡¦ì¡A§Úªº¨Åé·P¨ü¨ìÃø¥H¨¥³ëªº·Å·x©M´r®®¡A¥é¦ò¥¦³o¤@¸I¨Ï§ÚÃz¬µ¤F¡C§Ú³Â¤ì¦a¯¸¦b¨ºùØ¡A·Pı¤£¥X§Úªº脚¡B§Úªº»L¡AÁÙ¦³¨Åé¨ä¥L³¡¤À¡A¦ý¬O¦³¬YºØªF¦è¤ä撑µÛ§Ú¤£Ë¡C
§Ú¤£ª¾¹D§Ú¦b¨ºùثݤF¦h¤[¡C¦b³o´Á¶¡¡A§Ú¨S¦³«ä·Q©Î·Pı¡A¤@¤Á³£®ø¥¢Áô°h¤F¡A°ß¿W§Ú¦Û¥Ñ¦aÄƯB¦bªÅ¶¡¤¤¡C¬ðµM§Úı±o¦³¤õ¦b¿U¿N§Ú¡A¤~µoı¤Ó¶§¤w¸g§Ö¸I¨ì¦a¥½u¤F¡A§Ú¥¿µøµÛ¤Ó¶§¡A©ó¬O¬Ý¨ì¤F¡u¥@¬ÉªºÁp½u¡v¡C§Ú½T¹ê¬Ý¨ì¤FµL¼Æ©_¯Sµo¥úªº¥Õ½u¡A¥æ¿ù©ó¥|©P¤@¤Á¨Æª«¤W¡A¥æ叠©Î¬ï¹L©P³òªº¨C¤@¥ó¨Æª«¡C§ÚÂà¹L¨¨Ó¹î¬Ý³oÓÅå¤Hªº·s¥@¬É¡C
¾ãӨƱ¡¥i¯à¥u¦³´X¤ÀÄÁ¡A¦ý¦b§Ú却¬OµLºÉ´Á¤§¤[¡C§Úı±o¦³ºØ·Å·x¦Ó¦w¸ÔªºªF¦è±q¥@¬Éùجy¥X¡A±q§Ú¦Û¤vÅ餺¬y¥X¡C§Úª¾¹D§Úµo²{¤F¤@Ó¯µ±K¡C³o¯µ±K«D±`²³æ¡A§ÚÅéÅç¨ì¤@ºØµL¦Wªº·Pı¬x¬y¡C§Ú³o¤@¥Í¤¤±q¥¼·P¨ì¦p¦¹¯«§®ªºÅw®®¡A¦p¦¹ªº¥ÀR¡A¦p¦¹Ãe¤jªº´x´¤¡A¦ý§ÚµLªk§âµo²{ªº¯µ±K¥Î¨¥»yªí¹F¥X¨Ó¡A¬Æ¦Ü¤]µLªk§â¥¦Â\¶i«ä·Q®É¡A¥u¦³§Úªº¨Å骾¹D³o¯µ±K¡C¡]¡m§Å¤hð±æªº¥@¬É¡npp.
369-371¡^
èè§Ú§Û¨ì¤@«h¹Ú¿ýµ¡A´£¨ì¹Ú¤¤·NÃѧ¹¥þª¾±x¦ý¿ô®É·NÃÑ·Q¤£°_¨Óªºµ~¹Ò¡C¤ýÀR»T¦bÁ¿½Ò®Éª§¹ï¾Çû´£»¡°O¤£±o¦o©ÒÁ¿¡A¦o¤]»¡¡u§A¨Åé°O±o¡v¡Cð±æ»¡ªk¬O¯à¶qÅé°O±o¡A¯à¶qÅé¬O¶W¤j°O¾ÐµwºÐ¡C
However, we should not think that these two (the Dharmata
ªk©Ê
and Rigpa
¥»Ä±)
are ultimately distinct and separate. If such were the case, integration
would not be possible. But we do not remain at this level of
distinguishing external as against internal. This realization of their
inseparability gives rise to a manifestation of great bliss of Mahasukha,
which is nondual in nature. (The Cycle of Day and Night, pp. 91-92)
¡uAnd
because it has the nature of Energy or compassion, ....This is how the
passions can be utilized on the path.¡v¡]p.
92¡^³o¸Ì
it
«üªº¬O
great bliss of Mahasukha¡A¤£ª¾¹D
Mahasukha
¬O¤°»ò¡Amaha
¬O¤j¡A¥i¯à¤]¬O¬YºØ¡u¥@¬Éªº³s½u¡v§a¡C¤£¹L¨ì¥Ø«e¬°¤î¡A§Ú³£¨S¦³¸g¾ú¹L¦Ü¼Öªº¬x¬y¡A¦³¬x¬y¡]³Âªáª¬¯à¶qªi¯¾©Î¶q¤l´ö¡^¦ý¨S¦³¦Ü¼Ö¡A§Ú¬O§N¦å¤k§Å¤h¡C
«n¶}¿Õ¥¬¤W±½Í¤Î·O´d¡]compassion¡^ºÙ¤§¬°
Energy¡A¬O¥Î¨Ó§Q¯q²³¥Í¡A¡uThe
individual has three levels of existence in terms of the functioning of his
body, speech (or energy), and mind.¡v¡]p.
92¡^³o¼ËªºÓ¤H¥i¥H¦b¤TºØ¦s¦b¼h±§Q¯q¼s¤jªº²³¥Í¡A¤TºØ¼h±¤S¥s¤T¨¡A¨¬O
dimension
¦¸¤¸ªº·N«ä¡G¤Æ¨¥Nªí¤@Ó¤Hªºª«½è¦¸¤¸©ÎªÌ¨Åé¡F³ø¨¥Nªí¤@Ó¤H¯à¶qªº·L²Ó¦¸¤¸¡Fªk¨«h¥Nªí¯u¥¿ªº¦s¦b¦¸¤¸¡]¤j¼g
the Dimension of Existence¡^¤Î¨ä¥»¨ã¥»ªìıª¾¡]inherent
Primordial Awareness¡^¡C¤@Ó¦¨´Nªº¤H¤~¯à¦P®É·Pª¾¦Û¤vªº¡]¤j¼g¡^¯u¹ê¦s¦b¡A¥H¤Î¦b¨ä¥L¦¸¤¸ªº¥Ü²{¡A¤@¤Á¥»µM¦p¬O¡C
©Ò¥H§Ú¤]¶}©lı±o§Ú¤JºÎ«á¤´µM¦s¦bµÛ¡A©Ò¥H§Ú¤£ªÖ©ñ±ó§Û¹Ú¬O³o¼Ë¡A´N¦n¹³¡m½¹½º®ÄÀ³¡nªº¨k¥D¨¤¨C´«¤@Ó¨¥÷°O¾ÐÅé´N¿¼W¡A¨C¤@Ó¦¸¤¸ªº¥Í¦s³£¦³¨ä°O¾Ð¡A©Ò¥H§Ú¦³¨â¥÷°O¾Ð¡G¿ô®É»P¹Ú®É¡AÁöµM§Ú¬O¦v¤k¡A¥i¹Ú¸Ì«Ü¤Ö¦b®a¸Ì¡C
It is simply the case that what was inherent from the very beginning has
now manifested, just as the sun appears in the sky when the clouds
dissipate. This is what is meant by "clarity". (The Cycle of Day and
Night, p. 93)
¦]¦¹©Ò¿×¬Y¨Ç¹Ú¤D©úÅé©Ò²{¡A¬O§Ú¯S§O©ñÃP¶i¤Jªk©ÊÅéÅç®É¡A©ñÃP·N¨ý¨S¦³·~¤Oy¸ñ¤Î«ä·Q»Ù½ª®É¡A©úÅé´N¯à©ñ®g¨ä¥ú¨~¡A°t¦X¤W¨ä¥L¦]½tºî¦X®i²{¤F¹Ú¹Ò¡C¤j·§¬O³o·N«ä§a¡A·íµM¬O§Ú¦Û¤vªº©úÅé¡A¦ý¸ò¥L¤H¤]¨S¦³¤À§O¡C³Ì«áµ²½×¡G
Then, at the conclusion, one must dedicate any merit accumulated by the
action to the benefit of other beings. Here, a little of the essential
nectar of the teaching of the Master Garab Dorje has been presented with
the wish that all who will have contact with it will come to realize for
themselves the state of Samantabhadra, the primordial state of the
individual. (The Cycle of Day and Night, p. 93-94)
¥þ®ÑºK²¦¡C
2004/02/1 7
07:42AM
¡@
2009/02/22 Sun, sunny, indoor 23.3¢XC
¡mThe
Supreme Source¡n¡G¤ß³¡¬O¤j¶êº¡ªº°ò¦
¡mThe
Supreme Source¡n¥Dn¦b¤¶²Ð¤j¶êº¡ªº¤ß³¡¡]Semde¡^¡A¥»®Ñ¥]§t¤T³¡¤À¡G²Ä¤@³¡¥÷¨Ó¦ÛÏi¡]£u£¸£½¡^¿c¾B¨º¬O¡]Vairocana¡^ªºÄ¶§@¡F²Ä¤G³¡¤À¤~¬O«n¶}¿Õ¥¬ªº±Ð±Â¡F²Ä¤T³¡¤À¤]¬OĶ§@¡C¦]¦¹§Ú̶°¤¤²Ä¤G³¡¤À¨Ó¾\Ū¡A§_«h®Ñ³o»ò«p¡A·|¶i«×«D±`ºC¡C
¦b¥»®Ñ§Ç¤å¤¤»¡¡A¤ß³¡¡]Âõ
Kunjed Gyalpo¡^¬O¤j¶êº¡ªº°ò¦¡A¡uIts
aim is to awaken each individual to his or her true nature: the primordial
state of enlightenment, which can be compared to a mirror on whose surface
the nultiplicity of the phenomena of existence is reflected.¡v³o¸ÌÁÙ»¡¡A¡uIntroducing
this knowledge is the teacher's task, while understanding it deeply and
integrating it inot one's existence is the disciple's task: only when this
has been accomplished do the traditional texts becoming living words,
precious pointers along the timeless journey towards the supreme souce.¡v¡]p.
9¡^
©Ò¥H¡A§Ú̪½±µ±q
p. 75 Part Two: An Introduction to the Kunjed Gyalpo
¶}©l¡C¦b¶i¤J^¤å¤å¥»¤§«e¡A¥ýn¼ô±x¤@¤U¤¤¤å¥Îµü¡C¦Ë¼y¥»¼Ö¤¯ªi¤Á¦b¡m¨g³¥ªºÄ±¿ô¡G¤j¤â¦L»P¤j¶êº¡¤§®È¡n³Ì«á¤Q¤À¤§¤@½g´T¤~¶i¤J¤j¶êº¡¡A¥L»¡¡G¡u¶i¤J¸T§Ù©úı¼¤§«á¡A§Ṳ́~¯u¥¿½ñ¤J¤Fª÷è¼×«ù¹D¡C´N¤E¼¦ò¹Dªº¨¤«×¨Ó¬Ý¡A¦³©Ò¿×ªº¥~¤T±KÄò©M¤º¤T±KÄò¡A¥~¤T±KÄò§Y¬O¸T§Ù©úıºÙªº×«ù¡G¨Æ³¡±KÄò¡B¦æ³¡±KÄò¥H¤Î·ì¦÷³¡±KÄò¡F¤º¤T±K¤]´N¬O©Ò¿×ªº¨ô¤d¤j¶êº¡¡C¡v¡]p.
303¡^¤ß³¡ÄÝ©ó²Ä¤E¼ªü©³·ì¦÷¤T³¡¤§¤@¡G
ªü©³·ì¦÷¥i¦A²Ó¤À¬°¤TÓ³¡¤À¡G¤ß³¡¡]Semde¡A¥ý©³¡A¤ßÃѳ¡¡^¡B¬É³¡¡]Longde¡AÀs©³¡Aªk¬É³¡©Î¥X¥@ªk¬É³¡¡^¡B¤f³Z³¡¡]Menngakde¡A½q¶®©³¡A¤f³Z³¡©Î²`±K¤f³Z³¡¡^¡C²Ä¤@Ó¦W¬Ûªº
Sem
§Y¬O¡u¤ß¡vªº·N«ä¡A²Ä¤GÓ¦W¬Û
Long
«h¬OµêªÅ©ÎªÅ¶¡¡A¦Ó²Ä¤TÓµü·J
Mennga
«h¬O¤f³Z¡F³z¹L¸ÔºÉªº·ì¦÷׫ù¨BÆJ¥H¤Î¤W®vªº¤f³Z¡A§ÚÌ©ó¬O¶i¤J¥»ªì¦òªºµêªÅ¤§¤¤¡A¤£¹L§ÚÌ¥²¶·¾Ç²ß·í¤@Ó«i´±ªº¤H¡A¾Ç·|¦p¦ó»rßô¬Û¨£¡A§ÚÌ¥²¶·n¦³«Ü¤jªº«i®ð¤~¯à´¦ÅS¦Û¨ªº®Ú¥»Ä±©Ê¡C¡]¡m¨g³¥ªºÄ±¿ô¡np.
320¡^
©Ò¥H§Ų́S¦³®É¶¡½M²V¤F¡A´N¹³¬O³Ì«á¨M¾Ô¡An©Î¤£n´N¬O·í¨èªº¨Æ¡C§Ų́䤤¤@Ó±¼ÀY¨«¤F¡A´N¥Ã»·¥¢¥h¥ô¦ó¾÷·|¤F¡C³o¼Ë¬O¤£¬O«Ü¹LÅ}þ¡H©Ò¥H§ÚÌÁÙ¬O§â¦Û¤v·Ç³Æ¦n¡A¨ã¨¬¬Û·íªº«H¤ß»P«i®ð¡Atake
one is to take all¡AnªÌ¥þ®³¡C
¦b±µ¨ì¤@³qÅå¤Ñ°Ê¦aªº¡u°_§É¹q¸Ü¡v¤§«á¡A§Ú̲שó¶i¤J¤F³oӳ̫ᶥ¬q¡A¦Ó³o³q°_§É¹q¸Ü´N¬O©Ò¿×ªº¡uı©ÊÄé³»¡v¡]Empowerment
of Rigpa¡^¡A³oÓı©ÊÄé³»´N¬O³Ì«áªº©I³ê¡A¥¦Åý§Ú̱q¦¹§i§O¹Ú¹Ò¡C¡]¡m¨g³¥ªºÄ±¿ô¡np.
320¡^
«Ó°Ú¡I½Ð¶i¤J¬D¾ÔªÌÄ_®y¡C
2009/02/23 Mon, sunny/cloudy, indoor 24.8¢XC
¡mThe
Supreme Source¡n¡Ginserted
the energy of his or her wisdom
¤µ¤Ñ²×©ón¤Á¤J¡mThe
Supreme Source¡n¡AÁöµM§Ú¨S¬Ý´X¶¡C¦b¥~·ì¦÷¸Ì¦³¤TÓ±KÄò¡A¨Æ±K¡B¦æ±K¡B·ì¦÷±K¡A°ò¥»¤W§Ú̵yµyÁA¸Ñ´N¦n¡A¥H«e¦bºK¡m¤E¼¦¸²Ä½×¶°¡n¤w¸gÁ¿¹L¤F¡A³o¸Ì¶ÈºK¦C¤@¨Ç¤ñ¸û²M·¡ªº»¡©ú¡CÄ´¦p«n¶}¿Õ¥¬Á¿¨ì¥»´LÆ[·Q¡G
The kriya tantra
¨Æ±K
teachings hinge on the concept of the "deity,"¥»´L
but certainly not in the sense of a single creator-god. What, then, is
meant by "deity"? A deity is a being who has accomplished realization
ÃÒ®©
through this same path. So, all realized beings can manifest in the form
of a deity and the deity itself is deemed to be the main means of
realization for practitioners, whose task is to prepare themselves to
receive that deity's wisdom. (The Supreme Source, p. 77)
¥~±KÄò¬O¥»´L¬O¤@¦ì¦Û¥~©ó¦Û¤vªº¤wÃÒ®©ªº¦s¦³¡A§l¦¬¥Lªº´¼¼z¡F¤º±KÄò«hµø¥»´L¬°¦Û¤v¦ò©ÊªºÅã²{¡A¬O¦Û¤vªº¥»©Ê¡þ¦Û©Ê¡A³o¬O°ò¥»®t²§¡C«ö¨Æ±K©Ò»¡¡A¦æªÌ¦p¦ó·Ç³Æ¦Û¨¦n±µ¨ü¥»´L´¼¼z©O¡H«n¶}¿Õ¥¬»¡¡G¡uFirst
of all by considering that realized beings are present everywhere and at all
time.¡v¡]p.
78¡^¥L»¡¥»´Lªº¥X²{¡]present¡^¤£¬O§Ú̲´¨£¬°«Hªº¡uªF¦è¡v¡A¤wÃÒ®©ªº¥ÍÆF®ÉªÅªº¨î¡A¥un§Ú̾A·í¦a·Ç³Æ¦n¡A±µ¨ü¨ä´¼¼z¤£¬O°ÝÃD¡C
§Ú¦b·Q§ÚÌ·Qnפj¶êº¡ªº¤]ÁÙ¬O±o±q°ò¦¯Z¤W°_¡A·N«ä¬O»¡¤E¼«ö³¡´N¯ZפW¨Ó¡A´N¨Æ±K¨Ó»¡¡A¡upractitioners
have to devote themselves to the purification of body, voice, and mind.¡v¡]p.
79¡^¨»y·Nªº²b¤Æ¾ã¤Ñ¦b»¡¡G
In terms of the body, it is necessary to perform "prostrations,"
visualizing the realized beings in front of one-self, or to do physical
and breathing exercise.
In terms of the voice, it is necessary to recite specific mantras for
purification and for the development of clarity while maintaining mental
concentration. (The Supreme Source, p. 79)
«n¶}¿Õ¥¬¸ÑÄÀ©G»y¤£¬O´¶³qªº¦r¥y¡A¡uit
was pronounced by a realized being that in a certain sense inserted
the energy of his or her wisdom into it. Thus, the power of the mantra
resides in the sound vibration and not in the written letter: by pronouncing
a deity's mantra correctly one is connected with the wisdom of that specific
deity.¡v¦]¦¹¤£¦PºØÃþªº©G»y¦³¤£¦Pªº¥\¥Î¡]p.
79¡^¡C¨¸ò»y¡]¯à¶q¡^»¡¤F¡A¨SÁ¿¨ì¡u·N¡v¡H
Finally, as regards the aspect of the mind, the fundamental point of the
kriya tantras is to focus one's concentration on the realized beings, to
receive their wisdom and to awaken. Thus one visualizes the "deity" forms
of realized beings, selecting one in particular that becomes the symbol
representing the wisdom of all the enlightened ones. (The Supreme
Source, p. 79)
·N«ä¥i¯à¹³©vÂĤ¯ªi¤Á»¡ªº¤ñ¸û²³æ¡A¥un»{¬°¥L¯uªº´N¦b¨º¸Ì´N°÷¤F¡AµM«á§Ú̱µ¨ü¥Lªº´¼¼z¥[«ù©Î³sµ²¡C¥»¸`µ²½×¡G
In general there are three fundamental points in all tantric practice (and
not only of the kriya tantras): mudra
¤â¦L©Î¤â¶Õ,
mantra
©G»y,
and visualization
Æ[·Q,
linked respectively with the body, voice, and mind. Mudras are hand
gestures with diverse functions: tendering offerings such as flowers,
perfume, silk clothes, etc., invoking the power of the deity and absorbing
it into oneself, and so on. The simultaneous use of mudra, mantra, and
visualization is extremely effective and can markedly increase the
practitioners' capacity to enter into contact with the visualized deity. (The
Supreme Source, p. 79)
§Ų́S¦³±Ð¤â¶Õ¡C
2009/02/25 Wed, sunny, indoor 25.3¢XC
¡mThe
Supreme Source¡n¡Gessence¡Bnature¡Benergy
¤TºØ´¼¼z
¡mThe
Supreme Source¡n¡A©Ò¿×¤÷Äò©Î¥ÀÄò¸ò§Ú·Qªº¤£¤@¼Ë¡C¦b
higher tantras
¤¤¤À¤÷Äò¡B¥ÀÄò¡B¤£¤GÄò¡A¨ä¹ê¤À§O¸ò
lunar-masculine force (corresponding to the aspect of method)¡Bsolar-feminine
force (corresponding to the aspect of prajna ªÅ©Ê or
energy)¤Î¨âªÌ¥¿Åªº
non-dual¡C²¨¥¤§¡A¤÷Äò¸ò¸ò©ú©Ê¡]clarity¡^¤Îª«½èÅã²{¡]material
level of manifestation¡^¦³Ãö¡F¥ÀÄò«h¸òªÅ©Ê»P¯à¶q¡X¡X¦s¦bªº¼ç¤O¡X¡X¦³Ãö¡C
©ÎªÌ»¡¤÷Äò¬°¥Í°_¦¸²Ä¡F¥ÀÄò¬°¶êº¡¦¸²Ä¡C¦ý§Ú¤ñ¸û¦³¿³½ìªº¬O¡A°ò©óªÅ©Ê»P¯à¶q¡]Åã²{¼ç¤O¡A»¡ªº´N¬OÁô§t¯´§Ç¼hªº¨Æ¡^¡A¥ÀÄò¡C§t¨º¬¥¤»ªk¡C©Ò¥H§Ú¶É¦V¥ÀÄò¬O³o·N«ä¡C
The mother tantras are mainly concerned with the completion phase, or
dzogrim, that consists in re-absorbing or integrating the pure mandala
dimension within one's "subtle" body composed of the channels, prana
®ð,
and vital essence. For this reason, the breathing methods and those of
concentration on the charkas
¯ß½ü
and channels
®ð¯ß
are indispensable, together with perfect mastery of the kundalini
©å¤õ
energy. In fact, the famous teachings known in the modern tradition as the
"Six Yogas of Naropa" belong to dzogrim. (p. 83)
¹ï¤j¶êº¡¨Ó»¡¡A³z¹L¤T¼Ë°ò¥»Æ[ÂI¨ÓÄÄÄÀ¡G°ò¡B¹D¡BªG¡A¤]´N¬O¤TºØ´¼¼z¡Gessence¡Bnature¡Benergy¡C«n¶}¿Õ¥¬¸g±`¥HÃè¤l¨Ó»¡©ú³o¤T¼Ë¯S©Ê¡AÃè¤l¥»½è¡B¤Ï®g¯S©Ê¡BÃ褤¼v¡C§Ṳ́µ±ß²³æºK§¹³o¤T¼ËªF¦è´N¦n¡G
Essence¡G»¡ªº¬O
mind¡A«ä·Q¥Ñ¤ß¥Í¡A¥Ñ©ó§ä¤£¥X«ä·Qªº¥X³B¡B°±¯d³B»P®ø¥¢³B¡A©Ò¥H»¡¤ß©Ê¥»ªÅ¡C¡uWe
find there is nothing, which is why the essence is said to be emptiness.¡v¡]p.
85¡^
The concept of emptiness, or sunyata, is very widespread in Mahayana
Buddhism. However the fundamental point to understand is that emptiness is
the true essence of material phenomena. (p. 85)
Clarity¡G©ÀÀY±µ³s¤£Â_¦aÅã²{¡A¡uTheir
essence is emptiness, nevertheless they manifest ceaselessly. The same
applies to our senses: all the objects we perceive are ceaseless appearing
of our karmic vision. Thus, then, is the nature of clarity.¡v¡]p.
76¡^
Energy¡G¬¡°Ê¥B¤£¤¤Â_ªº¥\¥Î¡]active
and uninterrupted function¡^¡A¡uWe
think something and then e follow this thought and enter into action.¡v¡]p.
86¡^©Ò¥H¯à¶q·N¨ý
to produce something¡AµL½×¬O¦³§Îªº°Ê§@©ÎµL§Îªº·Q¹³¡Bcan
be pure or impure¡C
2009/02/28 Sat, sunny/cloudy/raining, indoor 21.6¢XC
¡mThe
Supreme Source¡n¡GAll
that necessary is to relax
¦ý¬O§Ú¬On½m¥»Ä±ªº¡A¤W¦¸¡m¨g³¥ªºÄ±¿ô¡n¤W®vª½«ü¤ß©Ê¡A©Î³ê°_¥»Ä±¡A´N¦n¹³±µ¨ì¤@³q
morning call¡A§â§Ú̱qºÎ¹Ú¤¤¥s¿ô¡A¤£¦n·N«ä³o¥»®Ñ¨ì¦¹ºK§¹¤F¡A©Ò¥H¦³Á¿¨ì¤°»ò¤j¶êº¡¶Ü¡H¦n¹³¤]¨S¦³¡C
¥Nªí¤E¼¤§ÄAªº¤j¶êº¡´N¬Oªü©³·ì¦÷¡]Atiyoga¡^¡A¹ï©ó§Ú̳o¼Ëªºªì¾ÇªÌ¡A¶È¶È¬O®É®É¨è¨è«O«ùĵı³£¤£®e©ö¡C¡uWith
atiyoga, we reach the culmination of the path of realization: Dzogchen, or
"total perfection," whose characteristic path, being based on the knowledge
of self-liberation, does not entail any more transformation.¡v¡]p.
84¡^¨Æ¹ê¤W«n¶}¿Õ¥¬»¡ªº¬O¡urelease
of tension¡v¡B¡uleaving
as it is¡v¡A©ñÃP©óÁI©wª¬ºA¡A§Y·í¤U¶êº¡¡C
¸ê²`¦ò¤Í¤]»¡§Ú©ñÃPªº®ÉÔ¤ñ¸û¦n¡A¤]´N¬O¤ñ¸û¦³´¼¼z¡F¤Ï¹L¨Ó»¡¡Aºò±i¹ï§Ú¬O¤£¦nªº¡A¤ñ¸û²Â¡C¡uAll
that is necessary to enter into the state of contemplation is to relax.¡v¡]p.
84¡^¥H«e¬Ý¶Ê¯v¦Ñ®v¡A¥LÁÙn¦P¾Ç±a§Ú¥h
spa¡A¥L»¡§Ú¤£À´¤°»ò¥s©ñÃP¡CÅ¥»¡°µ·R¥i¥H¤@¼h¤@¼hÃP¶}³\¦h¯ßµ²¡A·ì¦÷¤h×Âù×´N¬O§Q¥Î³oÓ©ñÃP¡A¤£¬O¬°¤F¤°»ò¨Å骺´r®®¡A¦]¬°³Ì²×n§¹¥þ¥´¶}ªº¬O¤¤¯ß¦nª½¹F³»½üÅéÅç¤j¼Ö
¡C
When we follow the Dzogchen teaching, if we have sufficient capacity, we
can start directly with the practice of contemplation. The only really
indispensable thing is practice of guru yoga or "unification with the
state of the teacher," because it is from the teacher that we receive the
direct introduction to knowledge. (The Supreme Source, p. 84)
¬Ý¨Ó ¤W®v»¡ªº¨S¿ù¡Anפj¶êº¡¡A¥ú¾a¤@Ó¤W®v·ì¦÷´N°÷¤F¡C¥H«eªZ«L¤ù¥D¨¤¨ü¶Ë¡A¥t¤@¤HÀ°¥LI«á®ð¥\ªvÀø¡AµM«á¥þ¼ÆªZ¥\´N¶Ç¹L¥h¤F¡A¯u¬O¬Ù¨Æ°Ú¡C«n¶}¿Õ¥¬ÁÙ»¡¤j¶êº¡¨S¦³±Kªkªº¤Q¶µ¥²×¡]Dzogchen
is the absence of the ten requisites of the practice of Tantra¡^¡A¨Ò¦pÄé³»¡B©G»y¡B°Ò¹F¡BÆ[·Qµ¥µ¥¡A¡uall
that is necessary is to discover that the real condition and to remain
relaxed in the state.¡vÁA¸Ñ³o¤@ÂI«Ü«n¡C¡]p.
84¡^
¤§«eºK¹L¤j¶êº¡°ò¹DªG¦³¤TºØ´¼¼z¡G¥»½è¡B¥»©Ê¡B¯à¶q¡Aessence
½¥»½è¤]¤£¹ï¡A¦b¡m²bªv©ú¬Û¡n¸Ì»¡ªº¬O¥»©l°ò¡A«n¶}¿Õ¥¬¥ÎÃè¤l¨Ó¤ñ³ë¡Aessence
´N¬OÃè¤l¥»¨¡A©Î¹³¤ÑªÅ¥»¨¡A¬O¤@ºØªk¨ªº·§©À¡C¦]¬°Á¿¨ì¤÷Äòªº©ú©Ê¸ò¯à¶q¦³Ãö¡A¤]´N¬O¸òÅã²{¡F¥ÀÄòÁ¿ªº¬OªÅ©Ê¡A¸ò¼çÂäO¦³Ãö¡CÁ¿¨ì¯à¶q©Î¯à¶qªº¼ç¤O¡A¥i¥H¤À¨â¤è±¨Ó»¡¡A¥~¦bªº»P¤º¦bªº¡C
Externally
This "mode of manifestation" of energy, in which the reflection manifests
externally, is called tsal in Tibetan. Impure vision tied to karma
and to the material dimension and pure vision at the level of subject and
object are both tsal manifestations of energy.
Internally
There is also a way in which energy manifests "internally," in the subject
itself, in the same way that images are reflected in a mirror; this is
called rolpa.
Basic condition
The third way energy manifests is called dang, and represents somewhat the
basic condition of energy, its potentiality to take on any form according
to circumstances. (The Supreme Source, pp. 86-87)
¤£¦n·N«ä¡A§Ú¤£ª¾¹D¤W¬q¯à¶q¦bÁ¿¤°»ò¡G¥~¦bÅã²{¬O·~¤O©ÒP¡F¤º¦bÆ[·Q¤]¥iÅܱo
concrete¡F²Ä¤TºØ«hÀHÀô¹Ò±ø¥ó¦ÛµMÅã²{¡C¤j·§¬O³o¼Ëªº·N«ä¡C¦³¤H°ÝµL©l¤§©l©Î½ü°j¶}©l¦b¦ó®É¡A¦^µª»¡°_¤@©À«K¼Z¤G¤¸¡C¤Z¨Æ¤£§PÂ_¤ñ¸û¦n¡C
Of course we can stay in peace doing nothing as long as we are not
distracted. But if it is otherwise, it means we are slaves to dualism,
conditioned by the object. In this case it is not enough to think that we
have the essence, nature, and energy: conditioning by dualistic vision is
precisely the obstacle that we need to overcome in order to allow the sun
of the primordial state to shine again. (The Supreme Source, p. 87)
µù¤@¡G
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