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 2009/06/02 11:43PM

 

2009/06/07 Sun, sunny , outdoor 23-33°C,  《生起與圓滿》:二諦無二無別

 

我們書摘到哪了?好像晃過一個月了,今天十五月亮很圓。我查一下,摘到《生起與圓滿》85 頁。本論接著說生起次第是有戲論,圓滿次第是無戲論(p. 89)。釋迦仁波切說,從出生到死亡這段時間都是生起次第,死亡以後是圓滿次第。所以死亡時絕對是一個很重要的時機。

在咒乘的法門中,以它諸多的方便與少有的苦行,具有利根與高度才智的人,能在所有活動中積聚兩種資量,而絕不會做出任何絲毫無意義的事。就妄念而言,世俗諦(相對真理)為真;就真正的自性而言,勝義諦(絕對真理)為真。二諦就如水中月般無二無別。( 《生起與圓滿》p. 91

2009/06/10 Wed, sunny , outdoor 38-30°C, indoor 30.6°CDzogchen Teachings》:直指並非瞬間了悟

 

這本 Dzogchen Teachings 雖然跟前面幾本內容差不多,但許多精深的教法雖然看起來簡單,還是要不斷換各種方式介紹或多說幾遍才能真的理解,雖然也是智性的理解,但是可以為將來超越心智的理解打下一個紮實的基礎。我也不羨慕一門獨修可以有成就,我還沒到一門獨修的地步,或者跟他們說不管老幼男女去找師父,都可以被傳授一個針對自己的法門回家修,據說什麼程度都可以領法。但我不想譬如說修普巴一輩子,因為還搞不懂為什麼我要修普巴金剛。

 

第一章 Discovering Our Real Nature

There are hundreds and thousands of titles and teachings and techniques, but they are all used for the purpose of discovering our real nature.

In orderto learn all these books, we would need many lives. When would we get time to realize? This is our concrete condition. It is relative, and not really the main point. The main point is what Buddha once said: "I discovered something profround and luminous beyond all concepts. I tried to communicate it with words, but nobody understand. So now I will meditate alone in the forest." (Dzogchen Teachings, pp. 9-10)

初次參與南開諾布仁波切網路廣播聞法,大陸大圓滿同修會預備傳法組織群裡有人寫第二天有「直指」好興奮喔,也就是我初次聽到六個阿字觀想法那天,我有受到很深的觸動,我永遠記得聽見南開上師講:「What remain inside? Nothing.」這是不是直指 心性呢?Direct Introduction 用於大圓滿教法,南開諾布仁波切說直指並非意味我們去到一位老師或非常有力的開悟眾生那,站在他面前,花了一點時間後,然後就得到喚醒或了悟(get awakened or realized),他說這並非直指教授。

Even if there is a fantastic teacher, a realized being, and we receive a little vibration from that master, we still can't realize our nature in this way. The teacher teaches us how to get in our real nature—explaining with words and ordinary language. That is called oral transmission 口傳.

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)

所以直指教授聽起來像是得到口傳後要付諸應用,發現它,才會生起經驗,而不是當下一隻鞋丟過來砸到腦門就「狂開悟」的,這是馬爾巴對已經準備好了的密勒日巴所做的方式。

For that reason we need to work and explain one by one, orally and with symbols, constructing very precise ideas. Then we can go into the instruciton of direct transmission. In this way we can have knowledge and understanding, and can really have a sense of the teachings. We must remember that the purpose of all of them is that principle, to discover our real nature, particularly if we are following the Dzogchen teaching. (Dzogchen Teachings, p. 12)

因此密勒日巴得到的是直指灌頂(transmission),不是直指教授,書上曾形容那隻髒木屐丟過來是「無上的灌頂」,巴楚仁波切遭一身酒味的邋遢上師吐口水也是同一回事,嗯他還得到一個秘密法名叫「老狗」,因為上師說:「呸(直指),你這老狗(法名)!」。下次我要耳朵尖一點,師父喊呸時有沒有什麼法名會掉出來。 大陸大圓滿同修會的大師兄解釋說「帕的」就是「呸」,兩個英文都是 Phat

 


2009/06/11 Thur, raining , outdoor 25-30°C, indoor 28.9°C  Dzogchen Teachings》:The Real Condition of All Phenomena

 

接下來繼續進入第二章 The Real Condition of All Phenomena。南開諾布仁波切提到「佛法」(Dharma)意謂「knowledge, understanding」,梵文 dharma 真正的意思是所有現象,兩個加起來便是:we need to have knowledge and understanding of all phenomenap. 13)。佛陀從未創造任何學派或宗教,所以說佛教不一定對,就跟基督教也不是 耶穌創立的一樣。因此我們若對佛法(Dharma)有興趣,就對瞭解所有所有現象的真實情況的知識感興趣。

For that reason the Buddha taught from the beginning that we should not only look outwards, but should observe ourselves a little. Working in that way, we can discover what the real situation is. (Dzogchen Teachings, p. 14)

要瞭解現象界所有現象的真實情況,南開諾布提到必須要瞭解幾點,包括輪迴是苦、因果業力。所謂 Four Noble Truths 四聖諦(苦集滅道),「They are noble because they are important for knowledge and understand.」(p. 14

Suffering

Suffering is the fruit, or the effect of a cause. If there is an effect or a fruit, there is a cause.

Ordinary people can understand something of which they have concrete experience. If we have no experience, it is difficult to understand or accept anything.

A baby or small child, for example, has no experience of life. They do not know their condition or their limitations. (Dzogchen Teachings, p. 15)

南開諾布仁波切這裡說我們很少思維痛苦經驗的肇因,秋竹仁波切則說由於因跟果相距的時間太久遠,可能是這輩子也可能是前世,以致於我們無法瞭解是自己種下的因。這是苦的部分,接下來是業(karma):

Karma

We say, "Where there is a problem, there is also a solution through struggling." If you do not want suffering, you must research into the cause of suffering. To overcome the problem, the solution is not to struggle or fight. (Dzogchen Teachings, p. 15)

接下來幾頁比較老生常談,我都沒畫線。在情緒(emotion)這小節提到,人體由三種體液(humors——氣、膽汁及痰(wind, bile, and phlegm——所掌管,分別對應於我們的身口意(body, speech, and mind),當三種體液處於平衡狀態身體會健康,否則則會生病。這些三個一組,又跟我們三種主要情緒相關:「The three humors are rooted in three principle emotions—ignorance or lack of clarity, anger, and attachment.」(p. 18)。

正如師父所說,知道苦才知道集,才會有滅,才會有道,「For that reason, the Fourth Noble Truth is called the Noble Truth of the Path.」(p. 19)然後進入密續(Tantra):

Tantra means our real condition. In the real sense, tantra means "continuity," or "continuation." What does continuity of our real nature mean? It menas a recognition or understanding of our energy level.

If we observe a thought, where is it? Where does it go? When we observe it, we cannot find anything. What we always find is emptiness, the real condition of all things, the Dharmadhatu.  (Dzogchen Teachings, pp. 19-20)

這個 Dharmadhatu 書上有說叫「法界」。

 


2009/06/14 Sun, cloudy, outdoor 24-28°C, indoor 27.9°C 「三句擊要」第二要義:「斷然確定僅此無他」

 

今天來摘創巴仁波切那段征服岳母的經過。Diana 描述聽說母親要派人來殺她丈夫,但那年她母親跟姊姊和解決定來博德市跟姊姊家共度耶誕,Border Denver 不是很遠,因此創巴仁波切也想邀岳母共度耶誕。

耶誕節那天,仁波切請金剛護法把請帖送過去,卻空手而回。得到的答覆是,唯有仁波切親自前去一趟,跪在她面前懺悔自己把她女兒偷走,請求她的原諒,她才願意接受邀請。

仁波切本來就已經盛裝打扮,準備下樓享用耶誕大餐,現在聽到這個消息,興奮無比,立刻請人把大衣和帽子拿來,然後坐上車前往泰莎家。他在派柏斯太太面前跪了下來,鄭重道歉,請她不計前嫌,一起來享用耶誕大餐。母親看到他願意低頭屈膝顫會道歉,怒氣不全消也難,最後接受了邀請。

仁波切、母親、太莎和道格拉斯一起到我們家,我看得目瞪口呆,仁波切卻笑容滿面。……仁波切請人用他的賓士轎車送母親回家,為當晚劃下美好的句點。

接下來母親在博德市的日子,我們幾乎天天都看得到她。……她簡直是以母后之姿亮相。……

仁波切非常得意自己贏得了母親的芳心,跟我說:「要是連你媽媽我都能征服的話,全世界都會拜倒在我腳底下了!」那一刻,我不得不同意。從此以後,母親就再也沒有抱怨我嫁給仁波切這件事了,轉而信奉佛教。(《作為上師的妻子》pp. 249-251, p. 253

書中描述,後來大寶法王十六世來訪,母親還向大寶法王求婚說:「我女兒嫁給創巴仁波切,所以你也應該娶我。」法王對她非常慈悲,表示如果他會結婚,一定會考慮把她去進門,只不過他身為大寶法王,必須維持出家人的身分,所以很可惜不能接受她的求婚。(p. 261)塞,這個回答真是夠婉轉的了。後面比較多在描述 Diana 個人在練習盛裝舞步的練習,就沒那麼有意思,不過她認為駕馭馬跟騎乘風,風馬兩字是香巴拉王國的精神,在騎馬的同時她跟馬融合在一起,而且全神貫注,這本身也是實踐佛法,並沒有什麼相違。所以不一定是要持咒打坐才叫修行佛法,在日常事業裡做任何事或自己的職業也可以是修行的一部份。

 

接下來我們來摘要第四章「The Meaning of Vajra」。本初佛 Primordial Buddha 也叫 Samantabhadra,大圓滿傳承中很多導師都叫什麼多傑,藏語dorje 就是 vajra 的意思,指「the real condition」,要瞭解金剛有三個法報化層面,所以又稱三金剛。通常上師手上握的金剛杵,中間那顆圓球代表明點,上面三股代表清淨的身口意,下面三股代表不淨的身口意。法身也是中央,上面是報身,下面是身。這是金剛杵的象徵意義。這章大致如此

 

第五章「Dzogchen—The Path of Self-Liberation」,自解脫道:

Self-liberation doesn't mean you are transforming something into something else. But when you are in the state of contemplation, there is no concept of pure or impure. Then you are in the state of self-liberation. When you have this concept (judging and thinking that this is good or bad), then you also have dualistic vision. (Dzogchen Teachings, p. 45)

當然連摘好幾本了都講差不多,好像我們是大圓滿讀經班的而非大圓滿預備行者。之前摘過一本「心部」(Semde)的書《The Supreme Source》,如果如下午所說這部分跟直指教授有關,但我沒有在亞馬遜書店找到 「界部」(Londe)的書,也就是 「確信無他」,老是想到確定此地無銀三百兩 」,丁乃竺「三句擊要」是怎麼翻的我都忘了,我還寫過一首詩呢。

而良宵苦短,美夢易醒

終究我得回實體界按時打卡

照三餐、照書行禮如儀

疑慮尾隨凡心生起

礙難直指幾番純知覺的幽處

能夠斷然確定心意的

僅此無他

 

(5) 藏傳佛教「大圓滿」 (Dzogchen / The Great Perfection)「三句擊要」第二要義:「斷然確定僅此無他」。


 2009/06/15 06:27PM

 

2009/06/15 Mon, raining, outdoor 28-23°C, indoor 27.5°C Dzogchen Teachings》:何謂直指教授?

 

摘一下直指教授 Direct Introduction,什麼叫直指?直指什麼?為什麼說接受某上師的直指教授就等同他的弟子?

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." 

Contemplation is only an idea, but something we discover with experience. So that is the famous Dzogchen—the state of rigpa. Until we discover that state, Dzogchen is only a word. (Dzogchen Teachings, p. 49)

秋竹師父比較喜歡說介紹,上師利用方法把本性狀態介紹給弟子知道,這個就是直指教授。既然直指,或者說大圓滿是 rigpa 的同義詞,所以六字阿最後融攝到什麼都不剩時,只剩下本覺還在運作,那就是 rigpa,白色阿明點觀想法就是在介紹本性本覺的狀態,這個稱為直指教授,也就是本覺的介紹,上師介紹給你認識。又因為稱為 direct transmissiontransmission 稱為傳法,灌頂也有用這個字,受灌頂就是上師,所以受直指教授也是上師。

 


2009/06/16 Tue, sunny/raining, outdoor 34-26°C 《一味》:一面處於一味,一面仍然渾球

 

昨天摘完直指教授,我們說要摘肯恩說的渾球,可是現在 google 都不能查找特定網站,不然我用「肯恩渾球」找找看。真的找到了:

石曉蔚閱讀札記 2006/01/05:「前意識的滿足,底層意識的回應,目睹擁抱一切」

... 昨晚睡前隨便翻看肯恩威爾伯的《一味》,他說「『迴避式的靈修之道』,也就是想像自己一旦發現了神或更高的自我以後, (留言版那位仁兄稱「無我」) 「生活裡的大小瑣事都能奇蹟似地獲得照顧。 ... 你可以一面處於一味,一面婚姻失敗、失業或仍然是個渾球 pp. 218-219. ...

來,我們中英文伺候。塞太棒了提到直指教授,肯恩說:

第三個障礙是「迴避式的靈修之道」,也就是想像自己一旦發現了神或更高的自我以後,生活裡的大小瑣事都能奇蹟似地獲得照顧。事業、工作、關係、家庭、金錢、飲食與性這些日常事務上的惡習就會全部自動止息。但是十年、二十年之後,你會發現情況並非你所想像的那樣。

因此很多人都透過已經證悟的老師的指引,很快瞥見這終極的境界。事實上,藏密的大圓滿和吠檀多哲學都有許多法本運用「直指」的方式來傳法〔請參閱四月二十七日的札記〕。

學生一旦清楚地瞥見這本自具足永遠存在的覺知,某些不幸的事可能會發生。一方面他們似乎解脫了身心較低層次的束縛,另一方面這些較低層次的身心並沒有停止自己得需要或問題。你可以一面處於一味,一面婚姻失敗、失業或仍然是個渾球。(《一味》pp. 218-219

我們查一下「四月二十七日的札記」。摘過了嘛,這是他自己發明的「直指」。

《一味》:肯恩「直指」法

我曾經談過貫穿醒、夢與深睡的目睹,然而目睹在每一種情境都可能存在,包括當下你所處的覺知狀態。現在我要運用「直指」的方法,試著引導你進入這樣的狀態。我並不是要將你導入一種不同的覺知或是某種不凡的境界,我只是要指出那個早已存在的,屬於你自己當下的自然覺知狀態。

讓我從周遭的一切開始覺察。請你看著外面的天空,然後放鬆你的心,注意天空漂浮的雲朵,……你單純不費力地目睹著它們。

現在回過頭來看著自己身上的各種感覺,……你單純不費力地目睹著它們。

現在看著你心中升起的各種念頭,……你單純不費力地目睹著它們。

現在請你注意:你不是那些生滅的東西,你不是那些感覺,你也不是那些念頭——你既然能毫不費力地覺知到這一切,可見你並不是這些東西,那麼你到底是誰?

你就如此這般地推演到你覺知的源頭。你推回到目睹本身,然後安住在目睹中。

安住在那空寂、自由與毫不費力的目睹中,你注意到從自己那浩瀚無邊的覺知中升起了一些雲朵,那雲朵是從你之中升起的,你和它們是一體的。天空和你的覺知以及你變成了一體,天空中所有的東西毫不費力地穿過你的覺知。禪宗有句話:「一口吸盡西江水。」這其實是世上最容易辦到的事,只要主體與客體不再二元對立,內在和外在不再劃分為二,而觀者及所觀之物成為一味時,就辦到了,你明白嗎?(《一味》pp. 136-139

肯恩的「直指」說的是 pointing out instruction

I know I've talked about witnessing awareness persisting through waking, dreaming, and deep sleep. But the Witness is fully available in any state, including your own present state of awareness right now. So I'm going to talk you into this state, or try to, using what are known as "pointing out instructions." (One Taste, p. 80)

好了,人家肯恩也是好人,我們不要常常懷疑人家。因為聽了幾輪南開諾布仁波切網路大圓滿傳法下來,我幾乎沒有聽到有關於行為的修整,道德觀的那面,但是肯恩忽略了一面,就是大圓滿教法含攝低乘教法於其中,也是有天南開師講到的每次修法都有三重點:皈依發心、無緣正行、功德迴向。這些是大乘的標準修行底子,也就是菩提心。因為直指教授包含認識心性的兩個面向:空性與顯現(潛力),空性已經是大乘顯宗所本,顯現的本質與空無異,具備這兩個面向的瞭解才算是真正認識心性。不然照肯恩所說的只是覺知的意識層面,或者只是空性的經驗,有點像小乘的人我空而已,基本上我不知道肯恩在直指什麼?他沒有提及融攝也就是 integrating 的部分。

 

他先說你不是這、你不是那,但後來馬上又跳到「我和眼前一切是一體的」,我無法從這樣的直指中立即翻臉感受到此點。照我練習南開諾布上師直指教授的六字阿明點觀想法,我總是把自己的明體想成一個大水晶球,外頭世界都是陽光透過我的反射,也就是唐望的明晰繭外的配合放射,一到四步驟都是收攝(收回)外部配合放射,包括我們的物質身體;第五個阿收攝明晰繭內部放射,因為那也是相應於繭外巨鷹放射的壓力所致,同樣屬於相依緣起。我們的真正「存有」(being)就是個阿字代表,本來也沒有什麼放射,但具有潛力(特質、特性),但是我們「存有」(第五步驟縮小的阿字)也跟虛空無異或說存在於虛空,最後一步融攝後,連「存有」都是緣起,但我們具有無限無礙的意識覺知——那就是本覺,本初狀態,沒有二元,也不能說一。

 

這是我的體會。「一味」在南開諾布書裡屬於大手印狀態,還不是大圓滿,這我們明天再摘。

 


 2009/06/05 06:17PM

 

2009/06/17 Wed, sunny, outdoor 34-30°C 「並非所有顯現均為心的投射」

 

這一梯南開諾布上師傳法,已經把一些簡單易修的法門都傳授了。今天「語 Ru-shen Phat 時我真的嚇一跳。此外提到日出或傍晚對著光線觀察明點,也是唐望的方法,不過他叫大地的一擊,想是更激烈的手段。

 

昨天說要摘大手印跟大圓滿的差異,這節叫「Bing the Mirror」。在講這之前我中午稍稍翻了一下《阿格旺波尊者自傳》,也就是堪布雅嘎傳記,剛好有一段可以砲打肯恩的渾球說:

上師說:「不要學那些愚蠢的禪師們很執著地止修,並把它看得很重要,這種禪師沒有用!『上等的禪師成就上等的佛,中等的禪師成就中等的佛,下等的禪師成就下等的佛,』這句話也說得對。我所講的話連一個詞句你都不要忘記,要好好記住,用心思維。」後來,阿朵喇嘛說:「以前具恩上師傳法時很少講阿吾(巴楚仁波切)的口耳傳承,現在給你講的這些竅訣極為殊勝,我是一個沒有耳福的人,雖然來了很多印證見地的人,各自都講了很多好像是證悟心性的話給我聽,但是真正能辯別心識與明智、見到明智本來面目的人我還沒有遇到過一個。」(《阿格旺波尊者自傳》)

這個心識與明智,或心與心之本性,用英文來講就是 mind and the nature of mind,見到明智本來面目就是體驗到明覺本身。南開上師說「成為鏡子」與「看入鏡子」是兩件截然不同的事,假如我們就是鏡子,那麼我們就沒有 concept of dualistic vision。鏡子反射影像有兩個理由,首先因為鏡子有顯現無盡反射的能力(capacity to manifest infinite reflections),這是鏡子的品質;其次,鏡子對所反射的物體沒有意見,既不會核對也不會檢查,更不會有接不接受的問題。這就是鏡子本具的無盡的潛能。

You remember the idea of "the same flavor" 一味 in the Mahamudra teaching and the Dzogchen Semde 心部. You can understand this if you are really being the mirror. Whether there is a nice or ugly reflection, there is no difference for you. When you are in your real nature, there is no change at all. That is the real meaning of self-liberation. (Dzogchen Teachings, p. 49)

沒講到一味跟自解脫的區別,算了我們還是研究心與心的本性的區分。其實行者不是只要區分這兩者,還好幾組:「阿賴耶識和法身的分辨、心識與明智的分辨、俗諦與真諦的分辨」(《阿格旺波尊者自傳》)。但這是個大問題,目前我還沒有任何概念,不如先看看有個淺一點的,說到「並非所有顯現均為心的投射」。這裡主要是談論瑜伽行派也就是唯識跟大圓滿的區別,唯識認為萬法唯心,就心的層面來講有心跟心的本性,萬法唯心造,但不是心之本性所造。

For example, if a dog stands in front of a mirror, then that dog is reflected in the mirror; if there is a statue of Buddha, then a statue of Buddha appears in the mirror. For the mirror there is no difference. Reflections appear because secondary causes are present, but the mirror is not creating the Buddha or the dog. If you understand that distinction, you will comprehend why the Base in Dzogchen has nothing in common with the base as understood in the Yogachara 瑜伽行派 system. (Dzogchen Teachings, 58)


2009/06/21 Sun, cloudy, indoor 29.8°C Dzogchen Teachings》:The Nature

 

什麼叫 Nature

All these thoughts and our experiences related to body, energy, and mind are part of our clarity, our nature. This clarity is part of our real condition, which is why we call it "Nature." Essence and Nature are not two separate things, but are two different aspects of our real condition. Explanations such as this are not found at all in the Sutra teachings. The sutras only explain emptiness, and their final goal is the realization of the knowledge of emptiness. Thus, explanations of emptiness are always given, because it is regarded as the most important thing. (Dzogchen Teachings, p. 60)

南開師這裡解釋說勝義諦或絕對真理是關於 the state of emptiness,也就是大圓滿中所說的 Essence 體性本淨或本體,世俗諦或相對真理則是關於淨相與不淨相(pure and impure vision),當然在顯宗sutra體系這部份是要被對治(be renounced)及斷絕的(abandoned),然而在大圓滿教法,the relative condition is not considered to be wrong or without valuep. 61)。

 

下週末 益西南開仁波切網路傳法要講 Kuntuzangpa 也被稱為 Samantabhadra 本初普賢王如來,他們翻為普作王。Kuntu 意指 everythingzangpo 則是 fine,合起來就是 everything is fine

If you have knowledge, everything is fine. Then there is nothing to reject, nothing that you consider to be without value. Even if it is samsara, that is also fine. Samsara presents no problems if you really have understanding. Samsara only becomes a cause of sorrow and problems when you are considered by emotions and everything else. When you don't have real knowledge, then you can no longer speak of Samantabhadra, of everything is fine. (Dzogchen Teachings, p. 61)

在大圓滿,輪迴、思想活動及每樣生起的事物在相對層面都被視為明性的一部分(part of clarity),沒必要一定是一位本尊的壇城示現,事實上一直說的壇城我們也不知道長什麼樣子,「Even karmic vision, which we normally consider a sorrowful condition, is considered to be part of our clarity.」(p. 62

 

但是不拒絕不反對,我不知道如何看待這些自己明性的顯現。

 


2009/06/22 Mon, cloudy, outdoor 32-30°C, indoor 29.8°C  The Supreme Source》七八章;完全意識

 

這週我把《The Supreme Source  拿出來看,我沒看完,後面 Kunjed Gyalpo 的本論摘起來很枯燥就沒看了,可是這週末要講,這本書全名是 The Supreme Source: Kunjed Gyalpo, The Fundamental Tantra of Dzogchen Semde,是有關於大圓滿心部的教授。

 

接下來摘南開諾布仁波切講一味 Same Taste。既然我們知道所有心的活動、所有情況都是我們明性的一部分,因此對大圓滿教法來說將不好的轉化為好的便不是基本作法。我覺得大圓滿雖然是道理很簡單但是實踐起來卻最困難,這些並不是像我再練習新時代理論時那樣容易做到。譬如說出體可以跟指導靈會面,那我們出體就去呼喚他;或者出體可以進入前世或可能實相,那我們像孫武空翻十八個筋斗也可以翻過去瞧瞧。但一切情況都是我們明性所顯現,我們怎麼去認知這一點?

Same Taste

Thus it is not fundamental to the method of Dzogchen to transform bad into good, because in the state of contemplation we are really in the state in which there is no difference between good and bad. In the state of contemplation these opposites have the "same taste." This is also true when the final goal of Tantra—Mahamudra—is reached; good and bad then have the same flavor, just as they do in Dzogchen. That is why the method that characterizes the Dzogchen teaching is called self-liberation, and not transformation. (Dzogchen Teachings, p. 64)

唐望故事我們停留在「完全意識」這個詞彙上,上次我們摘到:

對於新看見者而言,把聚合點移動到一個特定的做夢位置,好逃離巨鷹的吞噬,那位置被稱為完全的自由。
新看見者最幸運的一個選擇,是去選擇完全的知覺,完全的自由。
藉著意志的力量,經過一輩子的完美無缺,他們使意志的力量變成意願。意願是所有琥珀放射意識的配合,所以可以正確地說,完全的自由就是完全的意識。

我們當然要這麼做,只要我們有足夠的能量。

唐望和其他 nagual 團體成員被內在的火焰所燃燒,進入了完全的意識狀態中。(《內在的火焰》pp. 334-335

Kujed Gyalpo,這位普作王又稱為 the supreme source, pure and total consciousness, the fundamental essence of everything。如果本週要講 Chap 7-8,第七章講 self-perfection,對應於唐望的「完美無缺」;第八章講 essence, nature and energy, which constitute the condition of the state of consciousness,對應於唐望的「足夠的能量」。不知道一修還要去找什麼 21 個抽象核心剩下的 12 個好拼湊出自由的藍圖?

Chapter 7

Chapter seven explains the principle of self-perfection: the fruit of enlightenment is already perfected and is not something to construct through efforts because it has existed from the very beginning. This condition can be communicated in a more or less direct manner as befits the person to whom one is transmitting the teaching. In this regard, the text explains the meaning of two terms: trangdon and ngedon, the provisional meaning 不了義 and definitive meaning 了義. (The Supreme Source, p. 98)

關於唐望的「完美無缺」與大圓滿的「本自圓滿」,雖然英文同樣用的是 perfection,但是意義上 稍有不同。在唐望故事中巫士們必須盡力去做到完美無缺,如同唐望教授卡氏也是在持守他的完美無缺,好像完美無缺是很費力的一件事。但對大圓滿行者而言,自己 self 本初以來就是完美無缺,進而推及每樣事情也是完美無缺——這叫大平等性,這就是大圓滿的真義,那必須是不費力的一種認知或證知。

 

關於上述了義與不了義的說法,近似唐望的 nagual tonal,這我們以前討論過了,所有可以名言的東西都是屬於 tonal 的事物,nagual 跟了義或勝義諦都是超越言詮且無以名狀的。

Chapter 8

This chapter opens with an explanation of the essence, nature, and energy, which constitute the condition of the state of consciousness. The text explains that as fro the beginning nothing concrete or objective exists, in the state of consciousness there is no view, no meditation, no commitments, etc.

The true meaning of "yoga" is to abide in the condition of the state of consciousness. (The Supreme Source, p. 99)

再來講完全自由,自由跟解脫用的都是英文 liberation,大圓滿就是自解脫道 self-liberation,跟完美無缺一樣,大圓滿都要加上 selfself-perfection self-liberation。我們因為今天只研究七八章,沒摘到這部分,不過之前已經摘過許多大圓滿的定義了。如果一時定義太高,沒辦法融入日常生活,又不是像新時代去找指導靈跟高靈,然後問他們我將來會如何這麼簡單,我們只好從基礎的阿字明點觀想開始修起,還有金剛呼吸,看看對於意識本身(本覺)會不會有所認識,以後才能談到完全意識。

 


2009/06/25 Thur, cloudy/raining, outdoor 27-32°C, indoor 28.8°C The Supreme Source》:九、十章

 

今晚先要複習 Chapter 8-10Chap. 8 摘過了,Chapter 9 我只有畫線一段而已:

Chapter 9

In general, one speaks of the "ten natures" of Tantra as the fundamental means of realizations. For example, first of all, there is the initiations, then the ritual, concentration on the mandala, belief in the deity, and so on. However, there are refuted here, as on accedes directly to the state of consciousness. Kunjed Gyalpo says: "Seeking me through the ten natures is like wishing to walk in the sky and falling down to earth." (The Supreme Source, p. 100)

Ten natures」可能不是寶性論講的十種佛性說法,而是顯宗的十牛圖。因為一開頭這裡說「Chapter nine explains the meaning of the vehicles based on the principle of cause of effect, that is, of those teachings tied more to the external, enabling the reader to understand that they are erroneous paths.」(p. 99)我經常上密宗的部落格,他們很喜歡講(這位上師或這個網站)可以讓你「省去繞許多彎路」,南開諾布 仁波切這裡的意思也是說「the text (本論)explains that likewise these are "wrong paths"」:

This is by no means a censure 譴責 of teachers of the vehicles of cause and effect based on karma; however, one can certainly assert that some of these paths display an imperfect understanding of the condition of the individual. Were this is not the case, some teachers would not insist on the need for a gradual path that is the same for everybody, where ineluctably 不可避免地 one has to proceed one step at a time. (The Supreme Source, pp. 99-100)

So, 怎樣呢?漸道就漸道、因果論就因果論啊,這些都是相對層面上的法則,上師面對成千上萬的弟子是否可能個別指導呢?我今天翻閱《世界心精華寶》,貝瑪仁增仁波切(他前世是移喜措嘉的密伴,就是蓮師要她去找身上有顆紅痣的帥哥,這故事我們講過了)在台多年,他說:

現階段所謂密乘的弘傳,在台灣只能算是名過於實的宣講,不能名副其實的授受。像是很多弟子沒有足夠的時間從事修持,只能隨著因緣接受灌頂而無法深修。也有些人認為密乘僅僅是在接受灌頂而盡力持咒,卻不能致力於使教法有益自心。現今台灣密乘流傳的狀況,當然不能只歸類為弟子的問題,來到台灣傳播密法的上師、阿闍梨也大多不能如理依照次第引導弟子,大多只是暫時來台灣傳授灌頂,難以帶領弟子深入修持。所以我的看法是,現在台灣的密乘流傳仍處於迷茫狀態,不知如何進入真正的修持。( 《世界心精華寶》p. 99

我跳看到書最後講到大圓滿之簡介,前行修持就包括上週南開諾布仁波切所傳授的身 Ru-shen 還有心 Ru-shen 的吽字觀想法。如果我不是因為聽聞了南開諾布上師的解說並同步共修,我即便看書也不知如何操作,何況是修持呢?所以我十分贊同南開諾布仁波切的網路大圓滿傳法。接下來是 Chapter 10,幾乎從頭畫線到尾:

Chapter 10

Chapter 10, which discuss the perfection of the state of the consciousness, brings up a very important point, A practitioner of Dzogchen must be aware of all the teachings and know how to apply them because Dzogchen is not a school or sect that imposes limits. Any method can prove useful as long as it is practiced in the spirit of Dzogchen. Each teaching has its "narrowness" that says you must do this, you must not do that. But this in not so in Dzogchen because the aim of this teaching is to liberate, and in this case this does not mean only from transmigration in samsara 輪迴, a topic that is much discussed. Liberation means helping one to emerge from one's "narrowness," to overcome one's limits, and any method can be used to achieve this aim. For example, a Dzogchen practitioner can practice the Vajrasattva purification method, visualizing Vajrasattva and reciting his mantra. But the Dzogchen tantra never speak of visualizing anything. (The Supreme Source, p. 100)

這部分我們 2009/03/02, 03/03 摘過了:

A practitioner of Dzogchen must be aware of all the teachings and know how to apply them because Dzogchen is not a school or sect that imposes limits. Any method can prove useful as long as it is practiced in the spirit of Dzogchen. Each teaching has its "narrowness" that says you must do this, you must not do that. But this in not so in Dzogchen because the aim of this teaching is to liberate, and in this case this does not mean only from transmigration in samsara 輪迴, a topic that is much discussed. Liberation means helping one to emerge from one's "narrowness," to overcome one's limits, and any method can be used to achieve this aim. (The Supreme Source, p. 100) 

繼續 The Supreme Source》,中午看到噶拉多傑也就是極喜金剛的英文是 Vajra of Supreme Pleasure,所以是直翻,真的是極喜。昨天摘到解脫意謂幫助我們從個人的狹隘中跳脫出來,也就是克服個人的侷限或限制。基於此,任何方法都可以拿來用。譬如說,大圓滿行者也可以練習金剛薩埵淨業法門、觀想金剛薩埵且持其咒語,「But the Dzogchen trantras never speak of visualizing anything.」(p. 100)這裡也提到,這種態度同樣應用於獻供(offerings),「Nevertheless, the offerings are always made in the Dzogchen attitude and not in an ordinary way, without being conditioned by the concept of something exterior.」(pp. 100-101

 


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