2009/03/06 Fri, raining, indoor 19.9°C  《The Supreme Source》：samayaless samaya

大圓滿四個三昧耶戒，只有四個，我歸納為：空、明、不二與完美無缺。話說宣誓成為三寶弟子即開始遵守三昧耶戒（samaya，也就是 commitment），小乘、大乘戒律林林總總不一而足，出家、在家都有戒律不得違犯。我最喜歡聽南開諾布說 However：

However, in Dzogchen the principle is different. When, in daily life, one remains in the natural state, abiding in awareness and presence, there are no rules to observe, there is nothing specific one has to do: it is enough not to get distracted, remaining in present awareness. Our text talks of the principle of "samayaless samaya" because there is not the limiting consideration of having to perform a particular action. In Dzogchen, commitment is not something one has to uphold with effert because the nature of the state of consciousness is the unborn, beyond all limitations: this is its condition, and real samaya simply consists in the presence of this knowledge. (The Supreme Source, p. 113)

「沒有三昧耶戒的三昧耶戒」，就跟「沒有做夢的做夢」一樣，你會嗎？無夢之夢我會，但「samayaless samaya」我不會，這太高段了！

Dzogchen talks of four characteristic samayas:

(1) medpa, or absence — as all is empty from the beginning there is nothing to confirm;

(2) chalwa, or omnipresence — this is clarity that manifests;

(3) chigpu, or single — the state of the individual as pure, non-dual presence;

(4) lhundrub, or self-perfected. In short, this means that the state of consciousness of each individual is the center of the universe. The condition of each person is like the sun beyond the clouds. Even though at times the clouds obscure the sun so that we cannot see it, the quality of the sun always exists and never changes. That is why the state is said to be self-perfected form the origin. (The Supreme Source, p. 113)

以上四個三昧耶戒，簡單說起來就是：（1）空性（emptiness）；（2）明性（clarity）；（2）不二（non-dualism）；（3）本自圓滿（self-perfection）。順口溜就是：明空不二完美無缺。要你遵守這個戒律，會嗎？所謂「宇宙的中心」，不是那種 self-centered，因為之前南開諾布說過瞭解我們自身也就等同瞭解全宇宙，所以我今天不免再想，西方人發明什麼平行宇宙，如果每個人都是宇宙的中心，我活在這個幻相只有我是存有其餘都是我的投射，那我有什麼好爭好怨的；縮小一點想，每個人接觸範圍內都以其為中心投射出他的生活圈，大家其實都配合著投射過來投射過去，所以達賴喇嘛才說：「當你看見我，你看見你自己。」

2009/03/07 Sat, raining, indoor 19.3°C  《The Supreme Source》：「beyond the capcity for spiritual action」
 

我們提到 Kunjed Gyalpo 的部分是第二部的第四章，南開諾布在講解 The Eighty-four Chapters of the Kunjed Gyalpo。第 43 章提到外在上師跟我們的內在上師是無分別的：

The teacher is the person who explains and clarifies the condition of the state of consciousness. However, if one considers him or her someone "outside" who shows something to the disciple, this would not correspond to the ultimate meaning. It is rather a case of reawakening or rediscovering the truth for oneself. Teacher and disciple are not two different things: there is no dualism between them. The teacher is not outside, but instead manifests inside, from the very condition of the state of consciousness. (The Supreme Source, p. 111)

所以拜了師後，要將師徒視為一體之展現，但上師不能為我們發現我們自己的真實，我們得自己去發現它。南開諾布說大圓滿的目的就是覺醒、獲得自由（to awaken, to liberate），到某一點「the individual finally awaken an perceives his or her nature」（p. 11），這份解悟來自於自己而非倚賴上師。南開諾布說大圓滿行者不應受任何情況所困，甚至法教、練習、儀式、信仰等等，「they must only discover the real condition」（p. 112）。Real condition 可以理解為實相，或是究竟真理，或者唐望傳承「看見者」的「看見 」，雖然他們稱之為解離的真實（A Separate Reality），且又稱之為 The Active Side of Infinity，當然前者是過程，後者則是結果。

Beyond 一般翻成「凌駕」，我還沒用過「凌駕」這個動詞，一般我們會說「超越」。進到第 47 章「beyond the capacity for spiritual action」，超越靈修活動。為什麼呢？南開諾布解釋西藏解釋業（karma）有兩個詞：梵語 le 和 trinle。le 不是法文，指的是基於因果所產生的行為；trinle 則主要指基於透過修密（tantric practice）所獲得的力量所產生的行為。後面這個跟成就等次有關，說起來有點像唐望說的智者的敵人，因為修法之故行者獲致某些成就而獲致某種力量，譬如有了某方面的神通，而這些神通反過來成為行者的限制或敵人，行者只有一再超越這些階段性成就才能獲最終的佛果也就是智慧。

In short, all four actions can be useful until the attainment of total realization. However, at times practitioners get stuck on secondary aspects, and once they obtain certain powers, such as those tied to the fourth action, they block their own progress and diverge from the fundamental aim. A practitioner may realize the specific power of only one of those four actions, as this does not automatically include the other three: thus it is a limited attainment. (The Supreme Source, p. 116)

四項成就是：pacifying, enriching, conquering, elimination，也就是所謂息、增、懷、誅四成就。像作明佛母（咕嚕咕咧佛母）屬於懷法。

2009/03/08 Sun, raining, indoor 19.1°C  《The Supreme Source》： no bhumis or sole bhumi  

《The Supreme Source》講完「智者的敵人」，接下來大圓滿不說「五道十地」，它說根本無「地」或只有一個「地」。話說回來我是修大圓滿的預科生，雖然還在大乘道德規範看管內，終究要打破一切規範。大圓滿怎說六波羅蜜？

Practice in the Mahyana sutra, for example, consists in the six paramitas`波羅蜜, or perfections: generosity 布施, morality 持戒, patience 忍辱, diligence 精進, concentration 禪定, and wisdom 智慧. Furthermore, the process of spiritual evolution follows the gradual course of the "five paths." 五道 All of this closely connected with the partition of progress in ten bhumis 地, or levels of realization. In fact, according to the path of the Bodhisattva 菩薩道, realization is the result of a gradual process of improvement. As this path lacks the direct introduction to knowledge of the primordial 本初 state, the only means that remains is gradual improvement. (The Supreme Source, pp. 116-117) 

所以大圓滿強調直指教授，直接介紹本覺，除此以外的其他方法都只能漸進而成。但直指的時機還是端賴弟子準備好與否，也就是適不適合承接法教，是的話就是資優班，不然就只能去放牛班慢慢混了，等待時機成熟。說到耶喜或移喜，藏文叫 yeshe，ye 是 origin 之意，she 則是意識（consciousness）或智慧（wisdom），合起來就是 primordial knowledge，彷彿有點像唐望所指的寂靜的知識（the power of silence）。這種智慧是於自身生起的（self-arising），不是向外求來的知識。由於這種智慧是本自具足，再來便講到「無地」：

The Kunjed Gyalpo says there are no bhumis 地 because once we have properly understood what realization is, then everything depends on knowledge or living in this condition: it is merely a matter of ripening. Once we have discovered the sun, the only thing that remains is to overcome the obstacle of the clouds. Fundamentally, there are no bhumis, no levels in the condition of the "sun," so, in general, one says dzogpa chenpo sa chigpa, total perfection is the single bhumi 地, and it depends on knowing or not knowing, having or not having knowledge of primordial state. This is that first and sole bhumi 地. (The Supreme Source, p. 118)

無「地」或單一「地」，決定於知不知道、具不具備本初狀態的知識，就是本覺、自心本性，也可稱自性，就如同認識太陽一樣，一旦認識就是認識了，沒有說我今天認識 1/10（一地），過兩年認識 1/5（兩地），但我覺得深化認識好比多瞭解一個人（功用與功德），所以大圓滿行者一旦受上師直指心性而後認識了之後，修持便是保持住那樣的意識狀態，時刻不離本覺，所以才說成消除雲的障蔽，而自性明光終將越來越強。我也是理論上瞭解而已。

南開諾布也解釋 the state of consciousness 的其他同義詞，bodhicitta 菩提心, dharmadhatu 法界, condition of space, self-arising wisdom, dharmakaya 法身, sambhogakaya 報身, nirmanakaya 化身, three vajras 三金剛, omniscience 全知, three wisdoms, four wisdoms, five wisdoms 五智等等。有些太複雜瞭解，知道菩提心說的是同樣的事情就好了。

第 52 章講到「beyond desire」。

In fact, usually we live at the mercy of desire on the one hand and of worry on the other. In this way we only create problems, so we must overcome both desire for liberation and worry about transmigration.

In this regard, the text discusses the "karmic traces," attachments that have remained latent, like traces. In our life many kinds of traces may manifest, especially in our dreams in the early part of the night. (The Supreme Source, p. 119)

上段講到業力軌跡，南開諾布舉香水瓶為例，即便洗乾淨了，瓶子仍殘留香水的餘味，業力軌跡如此般，雖然我們沒在想著它，或者事件已經個隔了許久或者隔世，碰到適當因緣依然會顯現出來，還要我們去觀察上半夜的夢。好了，明天來觀察上半夜的夢，就不知道記不記得嘍。

2009/03/04 02:14PM

2009/03/09 Mon, raining/cloudy, indoor 18.9°C  《The Supreme Source》：「生氣有理，記恨不行」

超越心意識我還不渴望，保持意識比較真實。昨天講到超越欲望（beyond desire）。Desire 本身無錯，錯在 worry，唐望說「一憂慮就被得到」，但他沒有關於 desire 的評論。我們今天先來摘有關生氣的部分。第 67 章談到智慧有兩種模態（modes of practice）：rejog, nyamjog，兩種「慢跑」（jog）啦。先講高段「慢跑」（jog）：遇事不判斷保持覺知，維持事物的本貌，情緒生起就自解脫。講笑話？那是辦不到的事。初階「慢跑」（jog）呢？

By and large, rejog can be rendered "changing level." If a thought arises which disturbs us, we do not get rid of it. Instead, we notice that this thought is worrying or disturbing us and pursue it a little, observing it: in this way we bring it to the level of presence of awareness, as if we were watching a film, noticing everything that happens without falling into indifference. The aim, evidently, is not the investigation of where the thought ends up, but the achievement of the state of presence and awareness. So from the first moment a thought arises, we must not remain indifferent. However, even it we "allow" ourselves to be transported by the thought a bit, this must always be done with awareness, governed by presence. (The Supreme Source, p. 126)

這裡說的可能不太容易讓人瞭解，首先我們對意識臨在的覺知不夠，或者不知道什麼叫臨在（presence）；此外，趁著或追著思潮一點點（a bit, a little），多少才叫「一點點」？南開諾布舉例說明：

In our case we "let" ourselves get angry, but we do not enter into the anger as if we were compelled or conditioned by the emotion. We do not block it, nor do we let it disappear by instantaneously finding ourselves in its own condition, like in the principle of self-liberation or nyamjog. So, we let ourselves get angry and observe how far we go, how we react, but always with awareness: this is called rejog. (The Supreme Source,p. 127)

小乘用的方法可能是壓抑一個不好的念頭或想法，大乘則用空性擺脫它，說擺脫可能也不是自解脫而是一種 reject。南開諾布說「the practice of rejog is necessary for those people who do not have sufficient clarity, or who are unable precisely to find the level of presence of awareness」（p. 126）清明性不夠或不知何謂臨在覺知的人，可以練習 rejog。

This way of practicing is quite useful in life, because in this manner one can learn to be in control of any action one carries out. To give another example, at times a child can irritate his or her parents terribly, but it is unlikely that they will really get angry with their child: rather they will show anger so the child can understand his or her mistake. This is somewhat similar to the practice called rejog, because it is based on the principle of awareness. (The Supreme Source, p. 127)

所以上師現忿怒尊也是為了教育弟子知錯。我還沒有真的是假生氣（對小孩當然是假生氣），多半時候是真的生氣，但氣來時，我就拍桌子罵人，罵完我就繼續做我的事。除非嚴重干擾到我，這時用 rejog 就沒效了。以上是今天所讀「生氣有理，記恨不行」的段落。

第 63 章講到灌頂的意義。當然我們知道灌頂是修法的許可，沒有灌頂的開許，其修法將無法結果（Without premission, the pracitce does not give results）。南開諾布說灌頂的真義是要介紹給弟子或讓其瞭解本初狀態的情況（the condition of the primordial state）。所以大原滿講介紹（introduction）等於是灌頂（initiation）的意思。

In fact we can only claim to have received the final initiation the moment we really understand the state of knowledge introduced by the teacher. A person may have received countless tantric initiations over a period of many years, but unless he or she has been introduced to the true meaning of Dzogchen, then in fact he or she has not yet received the true initiation. (The Supreme Source, pp. 124-125)

照此說來我們都沒有領受真正的灌頂，只是從事南開諾布所說的降低阻力而已，他說：「the true meaning: the initiation will reduce their hindrances, but it will not enable them to achieve the final goal」。（p. 125）不過沒有關係啦，有礙掃除、無礙強身嘛，所以沒事不要一天到晚趕灌頂法會。結論：「Kunjed Gyalpo says that the true initiation is knowledge of the state of consciousness: right from the start we try to attain this level without thinking that there is something to receive from outside.」（p. 125）

2009/03/010 Tue, cloudy, indoor 18.9°C  《The Supreme Source》：「就在今天，我不憂慮」

第二部我們讀完了。Kujed Gyalpo 之 Chapter 66，概要提到關於行為要「without accepting or rejecting」，這些都是基於破除二元論（dualism）而說的，因為在本初意識狀態根本也無所謂接受或拒絕。我想多半我們關係失敗一方面在於我們限定了一個固定理想模式，致使誰都格格不入，雖然兩個人之間的不合是多方面的，但上師說跟任何人都要處得來，所以對於他人最好不要預設一個既定模式以削足適履。

在靈氣師父王靜蓉那裡上課，我們學習「同意」。一次應靈氣同學之邀參加奧修門徒的一日營，四位老師之一是位催眠師，他有粉絲（病患）來上課，其中一位老師是催眠師的女友。上課中途，該學員病發鬧場，催眠師把她請走後，對於此事件欲言又止，便徵求我們在場學員的「同意」，同意他解釋一下原委。昨天報紙 Twitter 微網誌有個名詞叫「跟隨」，似乎跟「同意」異曲同工，但大圓滿要不迎不拒，我們凡人凡事 have no comments。

When we says that the behavior is not accepting or rejecting anything, that it is without desire or worry, and so on, this simply means one must not be conditioned from outside. However, we should not let ourselves be conditioned by the outside and instead should base ourselves on the principle of awareness. In this case, one can talk of "self-liberation of behavior": the individual becomes the center of existence and is no longer conditioned by anything. (The Supreme Source, pp. 126-127)

基於此，對方如何的情況便動搖不到我們的況態。因為一旦我們同意或接受就陷入二元論，應該是這樣來理解。一位留言版修奇蹟課程的的 AW 說的很對：從來就沒有其他人哪。

Self-perfection is not something that can be sought. This point concerns in particular the achievement of realization, whose fundamental principle is to leave behind desires and worry, hope and fear. In Chod 決法 practice the verses that express the commitment of altruistic 利他的 aspiration for enlightenment say: "In order to become aware of the true condition, I commit myself beyond hope and fear." Both the desire and hope to achieve enlightenment and the worry and fear of not succeeding must be transcended. (The Supreme Source, p. 127)　

你知道靈氣守則嗎？

第一項守則：就在今天，我心存感激

第二項守則：就在今天，我不憂慮

第三項守則：就在今天，我不生氣

第四項守則：就在今天，我誠實地工作

第五項守則：就在今天，我對宇宙萬物心存慈愛與尊重

靈氣師父荷田寫道：「憂慮是一種指標，它顯示出你如何困在自我當中，如何執著所擁有的東西。憂慮的人忘記這個身心其實只是一齣戲劇中被創造出來的角色。」她還說——當然聽起來非常「新時代」——「當你所接受的並不如預期，也要相信那是目前最佳狀況。」（《靈氣：臼井自然療法》pp. 56-57）好險我不用接受什麼，光一個「我是宇宙的中心」就打死了一切顯現。所以，就在今天，我不憂慮；你也不用替我憂慮。對於我們的本質，那不是什麼變數，我們善盡我們自己的義務。

接下來 Chapter 70 講到禪修冥想（meditation）。南開諾布把六波羅蜜中的禪定說成 concentration，好像是進入一種專注狀態。所有禪修都在練習專注力，所謂的止觀，分為「止」calm state 和「觀」clear seeing，南開諾布這裡說的是止即是觀、觀即是止，當然這又是破除二元論說的，舉的例子就是「天空不異雲朵、雲朵不異天空」。

Usually the practice of Buddhist meditation starts with shine, or "calm state", subsequently proceeding to lhagthong, or "clear seeing". To achieve the state of shine, which can be compared to a calm sea, one applies concentration with or without an object. So the principle underlying all of these practices is that of remaining in a condition of neither creating thoughts nor blocking them if they arise. Focusing on a candle flame can be a useful way to concentrate attention. It is necessary to continue without thinking anything and without leaving the point of focus, which serves to hold the attention. (The Supreme Source, p. 128)

觀是指對某瞭解生起特定經驗，並非僅止於感受至福（bliss）、空性、明性、明空不二，或看見什麼三頭六臂或特殊境相。南開諾布說沒有基於對本初意識真正的瞭解，不可能生起真正的觀，也就是 clear seeing。如果有人湊巧看見什麼境相或自以為是淨相，可能視力特殊，不然就是配合想像力吧。

However true Ihagthong, especially in Dzogchen, is the blooming of clarity, and this only takes place upon actually achieving knowledge of the state of consciousness. Before this level one cannot talk of real lhagthong because one is still relying on experiences and sensations. A practitioner can feel very happy, can feel indescribable joy, but basically remains conditioned by sensations tied to the body and its energy. (The Supreme Source, p. 128)

有關「天空不異雲朵」這段，明天再摘囉。

2009/03/12 Thur, sunny, indoor 22.9°C   《The Supreme Source》：天空不異雲朵，雲朵不異天空 

我們先把天空無異雲朵摘完。因為大圓滿如前所述主張只有單一「地」，而非「十地」的進程，依此，就不能說先達到「止」然後才開始「觀」：

Because, in conclusion, shine 止 and lhagthong 觀 are at the same level, just like the calm state and the movement of thought. When we see clouds, we think: "Here are some clouds covering the sky," because we are convinced that the sky stretches behind the clouds. But in fact, sky and clouds are the same thing: what is sky is also cloud, what is cloud is also sky, it is only their way of appearing different that makes us call one sky and the other cloud. It is the same here. Whether one calls it shine or lhagthong, the true condition always remains the same: shine is lhagthong and lhagthong is shine. And in any case, their final goal must concur with knowledge of the state of consciousness. (The Supreme Source, p. 129)

《The Supreme Source》Part Two: An Introduction to the Kunjed Gyalpo: An Oral Commentary by Chogyal Namkhai Norbu 的兩章，我們已經全部摘要完畢。好險昨天我拿出《敦珠新寶藏前行讚頌》來看，幾乎都是儀軌偈文，卷二有篇（前世）敦珠法王於 1979 年開示的〈前行修習的大圓滿見〉剛好呼應《The Supreme Source》，這個 source 就是本覺。我終於知道敦珠法王的前世是舍利弗——也就是觀自在菩薩《心經》裡對話的的舍利子。我們從頭摘起：

任何修持務使世俗諦與勝義諦雙運、善巧方便與智慧雙運、覺受與空性雙運。因為這個原故，我們便以「前行」這個修持來作為善巧方便。到了修持的最後部分，即上師瑜伽，當上師與你無二無別相融，於平等住中入定之際，我們便達致智慧的層次。（《敦珠新寶藏前行讚頌》p. 20）

敦珠法王講四加行完全從世俗勝義兩邊來「雙照」，這是一種比較讓我信服的說法，因為中午讀《The Supreme Source》本論翻譯，九乘扣掉小乘，菩薩乘、金剛乘（除了阿底瑜伽）都逃脫不了超越因果的思維，但也因此分別要三大劫、七世、三世這樣久的時間才瞭悟本覺。敦珠法王這裡也說：「我們思維任何所作，不論它是善行或惡行，總逃不出業力的範疇。」（p. 20）我們來聽聽「本覺」——老師的老師——怎麼說：

（本論是由兩人對話而成，一位是作為弟子的 Sattvavajra 向「Teacher of teachers, supreme source, pure and total consciousness」提問）

These, then, in summary are the six ways of seeking to obtain a fruit it is believed one does not already possess: basing oneself on the two truth; engaging in three purities; separating view and behavior; engaging in behavior entailing acceptance and rejection; meditating on the three characteristic phases; apprehending the dimension of emptiness and wisdom of cause and effect.

Pure and total consciousness is like space. In the true condition of the nature of mind, similar to space, there is no view on which to meditate nor commitment to observe, there is no capacity for spiritual action to obtain nor wisdom to develop, there are no levels of realization to cultivate nor path to tread, there is no consideration of a subtle substance nor of a duality to be re-integrated as unity, there is no final teaching apart from pure and total consciousness. Being the true nature beyond affirmation and negation, there is no secret teaching that can compare with it. This is view of total perfection, pure and total consciousness. (The Supreme Source, pp. 145-146)

即便到了第八乘阿努瑜伽，也就是噶舉派的大手印，依然被說服依循因果的概念（convinced the dimension of emptiness and wisdom in terms of cause and effect），本論說：「As this amounts to affirming a cause that does not exist and, conversely, negating and effect that does exist, they remain hindered until they achieve the certainty that transcends affirming and negating.」（p. 145）我們目前還活在相對真理（世俗諦）中，因果只有在相對真理的次元中存在。

若不假借這些世俗的說法，便無法體會到勝義。若不依靠世俗的色身，我們便不能了悟心性的真實義。同理，如果沒有世俗修持（即善巧方便），我們便不能直接體認空性。是故世俗與勝義雙運，如秤不離鉈。明白這個道理實在是非常重要。（《敦珠新寶藏前行讚頌》p. 20）

所以秋竹仁波切說的「世俗相外，勝義無有」，一方面也提醒我們不要住於空相。如同杯子倒置，一般可能解為覆器無法聽聞教法或倒掉成見，另解是：

從空性中生起輪迴界的一且世俗顯現。一定要徹底明白它們的實相和顯現究竟是如何。此見地實在非常重要，否則行者的止觀將會沈滯。只是枯坐而說「一切皆空」，有如將一隻小杯倒置，杯中的微小空間無非只是狹窄而侷限的虛空。（《敦珠新寶藏前行讚頌》p. 24）

就算杯子放大，所以虛空有稍微大一點，但畢竟無法跟外在無限空相連，因為倒置的關係。

2009/03/13 Fri, cloudy/raining, indoor 22.9°C   十七 

超到個夢好好笑啊：