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  2009/02/01 02:30PM

 

2009/02/02 Mon, sunny, indoor 21.1°C  《日與夜的循環》:first sudden instant of sense contact

 

這本 The Cycle of Day and Night: An Essential Tibetan Text on the Practice of Contemplation,第 43 頁起才是南開諾布仁波切寫的本文,第 54 頁就結束。我讀書跟粉絲心態一樣,碰到好的作者,就一直看下去。談錫永的書我還一拖拉庫,但就是提不起勁,好像在唸《古文觀止》——高中國文指定教材,那可是很痛苦的國文課。

 

The Cycle of Day and Night 主要在講授 Primordial Yoga,該不會翻本初瑜伽吧?重點有四個時刻持續保持覺知,那就是吃、坐、走跟睡(eating, sitting, walking and sleeping),前三者屬於白天的修持,後者屬於夜晚的修持,全部串起來就是 24Hrs 不打烊的修持。

We should always train our minds with the fourfold change of attitude and we should never separate ourselves from that yoga in which we are aware of our own innate 固有 presence 存在 as being our true Master. Continuing with this mindful awareness without distraction 分心 in the four moments (of eating, sitting, walking, and sleeping) is the root of the practice. (The Cycle of Day and Night, p. 44)

詹杜固仁波切曾經提及 1 and 23 的修行,就是在蒲團上一小時 vs. 下座後的其他 23 小時的持續性,雖然他沒講到睡覺但意思差不多一樣。白晝的修持重點有三個就是瞭解、穩固與前進(understanding, stabilizing, and progressing)。首先,瞭解什麼呢?「We can conclusively determine that all phenomena are merely a magical display of the mind.」就好像秋竹仁波切說「『三界唯心,萬法唯識』就是講這個」,也是為什麼我的夢中老是在看「影片」,夢中人不是電影明星就是劇團演員。

The nature of the mind is from the very beginning empty and without a self. Having nothing concrete about it, its aspect which is luminous clarity is unobstructed 無阻礙 (and uninterrupted), like the moon reflected on the water. This is that ultimate primal awareness of pure presence within which there is no duality of emptiness and clarity . We should understand that this primal awareness is naturally and spontaneously自發 self-perfected. (The Cycle of Day and Night, p. 44)

就是上面這段話讓我又進一步知道 clarity 不只是清明性的意思,最主要還有自顯現與本自具足。以上是要我們瞭解到「(external) appearances are merely ornaments (or embellishments) of the real condition of existence」(p. 44),還有「appearances and pure presence are recognized to be inseparable」(p. 45)。

很多東西認為是「外在」,其實〔是〕心先去設一個「外在」以後,我們自己設的「外在」自己又怕它,以為跟自己沒有關係,就是說我們都是這樣一直去嚇自己、讓自己緊張。其實很多都是自己內心先設一個希望的景也好、失望的景也好,希望與失望的景我們都先設在外面,自己也有點忘記這個事情,就開始自己想的東西想成外在有這個東西,一直都抱著一個希望;或者自己也忘記了一個「內在」,外面設了一個景象,那就是一直自己失望。人就是這樣一輩子恐懼或是恐怖,〔在〕恐懼或是很恐怖當中過一輩子。〔其實〕沒有這回事,都是內心的變化。(2009/01/07 秋竹仁波切台北中心開示)

接下來就是:「The awareness arising at the first sudden instant (of sense contact) is indeed that pure presence which arises without correction (or modification) and which is uncreated (by causes).」(p. 45)這句話太重要了!Pure presence 如果翻成純粹的臨在,其具有當下的覺知,其不是業力所造、也不經自我詮釋,所以這份覺知是我們要培養的。甚或我們一生當中有經歷過許多這樣的片刻:不經意的一瞥、當下就是知道等等,這時業力心識沒有介入,所以才說它最為真實。

This very condition of existence which transcends the limitations of both subject and object is the authentic self-originated primal awareness of pure presence.

With respect to this pure presence, the three aspects of the state of Samantabhadra 普賢王 are truly complete: being devoid 空盡 of any karmic traces 業力軌跡, its Essence which is the Dharmakaya 法身 is emptiness 空性; being devoid of thoughts and concepts, its Nature which is the Sambhogakaya 報身 is clarity; being devoid of any desires or attachments, (its Energy) which is the Nirmanakaya 化身, is unobstructed (and uninterrupted). (The Cycle of Day and Night, p. 45)

普賢王是寧瑪派用來象徵本初覺性的佛,又稱本初普賢王如來。上面講到「報身即明性(clarity)」,是很重要的概念,基於此清明跟明性意義的確不同。

 


2009/02/03 Tue, sunny, indoor 21.5°C  巫士唐望講佛法三身 

 

竹慶本樂仁波切講三身也說,法身即心之空性,空性即無我的本質,「法身是一種『空性根基』,萬事萬物則由此中生起。」(p. 179)法身具足具大的能量及示現的能力,即明光或明性(clarity),換句話說「報身佛即自心明光性質之能量的示現」。「化身佛即是自心的法身和報身的無礙顯現」,是「空」(法身)與「色」(報身)之能量的顯現(p. 182)。以上說的跟南開諾布一樣嗎?

 

卡斯塔尼達最後寫的《巫士唐望的教誨》三十週年紀念序文,雖然沒有描述三身,不過我覺得是佛法詞彙自己詞不達意的關係。若按我的理解來講,每項事物之所以現象顯現的基礎,乃是基於空性(本質為空)(法身),如此從隱含秩序層累積能量大到擠出到物質世界的顯現就是報身的能量顯現活動(明性);剩下我們這些看得見摸得到的可以名之的一切現象事物,就是所謂化身,其實萬物無一不是能量,所以唐望也以能量本質來「看見」。

他解釋這段話,說在能量上非常重要的,是人要瞭解:唯一要緊的事,是他們與無限的接觸。唐望無法把「無限」這個字眼簡化為更適宜的描述。他說在能量上那是無法簡化的,它無法人格化,甚至連影射都不行,除了用「無限」這種含混的字眼。

當時我不知道,唐望不僅是給我一種有趣的智性描述;他也是在形容某種他稱之為「能量事實」的觀念。對他而言,「能量事實」是他與他的傳承中其他巫士所達成的一些結論,他們進行一種他們稱之為「看見」的做法:直接知覺能量在宇宙中流動的能力。如此知覺能量的能力是巫術的關鍵。(《巫士唐望的教誨》p. 8

「無限」這裡說的是法身,「法身這個根本住太是一切現象的自性或本性,遠離思想概念、超越言詮和任何描述;它是一種根本狀態,法身亦可被譯為『實相身』(body of reality)。」其實以詞害意,根本沒有什麼身體的身。「宇宙中流動的能力」稱為報身,也就是明性(clarity),同樣也是沒有身體的身,是一種顯現出來的能力,「它示現的狀態完全超越了二元心識所能感知的範圍,它是心之明性的無間斷性或無礙的示現」(p. 179)。化身啥好講,就是我們這些愚蠢的眾生。

 


  2009/02/01 02:08PM

 

2009/02/05 Thur, raining, indoor 21.6°C  《日與夜的循環》:睡前醒後兩項練習

 

資深佛友說我夢中很少用「見地」去處理事情,真是說中要害,我除了出體還能維持所知外,其餘的夢我的已知已讀都不知道跑到哪裡去了。原先我以為打高空的佛法根本用不到生活層面裡面來,還不如唐望講節省能量實際一點。

……另外,這名醫生與女子到國外旅遊時發生性行為,即使有通姦的事實,但因我國的法律是屬地主義,在國外的通姦行為,我國法院無審判權,所以這名醫生與女子都處分不起訴。

請問以上這則新聞的大圓滿見是什麼?不過我中午看了點《日與夜的循環》,南開諾布有教怎麼保持 primal awareness,我們晚上可以來摘點這部份。Gulubee 寫來主旨 coldness v.s. compassion——無情對上慈悲:

I've been thinking about the issues of "coldness" and "compassion." 

If I want to treat everyone as a stranger (in my mind, not in reality) and give no concerns to them and just let them be the way they are, I feel that I'm more self-centered 

But I have this kind of doubt that "will my compassion" be dissolved "gradually" because of this kind of cold attitude to people?    

Compassion rules in Buddhahood.  Without compassion, the wisdom (空正見) is nothing.  Wisdom needs to be wrapped up by compassion.  (Buddhood= Compassion + Wisdom.  Without either one, Buddhood can't be reached.) 

And I feel that in the Don Juan's world, Wisdom rules, the road of knowledge is the only way that can lead us to the real happiness, the full freedom.  Don Juan has his compassion toward Castaneda, unlike Buddha has his compassion toward all the sentient beings.  I think the scope is pretty much different. 

先講 passion。巫士的無情說的並非不熱情,而是熱情僅限於當下時刻,他們不緬懷與投射於過去與未來。秋竹仁波切說:「大圓滿裡面最後講的時候,好像過去、現在、未來,過去不追究、未來不迎接、現在不散亂的情況下,沒有上師臨床經驗的口訣,沒有指導的話,只到無念而已。」(2008/10/29 開示)

「把你的手臂架在桌上,手掌握拳撐著下巴,如克萊拉所教你的,」他命令我,我照他的指示做。立刻有一扇小窗戶在黑牆壁中打開來,我看到的是屋子堶情C我看見了前門與屋子左邊的飯廳,飯廳媬O火通明,充滿了人。他們笑著,用西班牙話交談著。有些人在享用著食物,旁邊一張桌子上有各種精緻的餐點放在銀餐盤上。我看見nagual,然後看見克萊拉容光煥發,很快樂。她正在彈著吉他,與另一個女人合唱著,那個女人可以做她的姊妹。然後我看見奈莉達正一個人隨著優美的音樂跳舞。我注視著他們一會兒,陶醉著,彷彿我死掉上了天堂;這個景象是如此空靈,如此快樂,如此遠離世俗。

「跳舞的那個是佛琳達,」他說,「她與奈莉達一模一樣,只是奈莉達看起來比較柔和,」他瞄著我,眨眨眼,「但是遠為無情。這個房間是約翰邁可阿貝拉(就是唐望)之前所有 nagual 的意願與性情的結晶,」他對我耳朵說,「我根本無法解釋這個房間是什麼。對我而言,就像對你,它是無可理解的。」

我把視線從飯廳與堶惟狾鹵陸牧鰩P的人身上移開,望著艾密力圖。我想要哭,因為我終於瞭解,艾密力圖就像曼弗雷(狗巫士)一樣孤單;一個具有不可思議意識的生物,卻背負著這種意識所帶來的孤獨。但是我想哭的欲望只是暫時的,因為我明白悲哀是如此基本的情緒,當我面對它時,我感到的是敬畏。

「新 nagual (卡斯塔尼達)將會照顧你,」艾密力圖說,「他將是你最終的老師,帶領你到達自由。有一天你會見到他與其他人。上次你與奈莉達在左邊走廊時你做不到,現在你與我在這堣]做不到。但是你遲早會穿越過去的。他們在等待你。」

一種無名的渴望佔據了我。我想要鑽進那個小窗戶,進入那個房間與他們在一起。那埵雪韁x與情感。他們在等我。(塔夏莎˙阿貝拉《巫士的穿越》完結篇)

無情的本質其實就是自憐的相反。發生事情時我們都很自憐,這時候就失去無情的本質,唐望說:「對於巫士而言,無情不是殘酷。無情是自憐與自我重要感的相反,無情是清明。」(《寂靜的知識》)

「自我反映的位置,」唐望說,「強迫聚合點架構一個佯裝同情,實際上是非常殘酷與自我中心的世界。在那世界中,唯一真實的感覺只是隨著情况方便而自取其利。」

「對於巫士而言,無情不是殘酷。無情是自憐與自我重要感的相反,無情是清明。」(《寂靜的知識》p. 178

 "The position of self-reflection," don Juan went on, "forces the assemblage point to assemble a world of sham 虛假 compassion, but of very real cruelty and self-centeredness. In that world the only real feelings are those convenient for one who feels them. For a sorcerer, ruthlessness is not cruelty. Ruthlessness is the opposite of self-pity or self-importance. Ruthlessness is sobriety."

剛剛翻看了幾頁《大藥》,其實佛法修行就是在修不為情緒所苦,無論如何說空性,都旨在去除我們的執迷,如果說一個人不執迷(或說執實)也不自我重要(沒有我執了),那麼金剛乘會認為他穿金戴銀、吃香喝辣、美酒美色都是可以的,沒問題的。這裡有個偈頌:

你要記住,當你處在極度的困境中,

在那執著人生顯象(appearances)的廣大平原上,

被你的敵人——隱蔽性的情緒——包圍時,

你那無上的財富——善德——就快被奪走了。(p. 25

還有一則偈頌跟我們待會要講的主題有關:「如同大地之內有全然純淨的水;在煩惱之中,有偉大的本初智慧。」(p. 28)對他人慈悲是用來去除我執的方法,其最大的作用在於消除自他界線,要達到主客相融,就必須觀修這樣的法門。唐望巫士雖然可以移動聚合點是了不起的成就,但古典巫士沒有致力於消除自我的執迷,因此缺乏全知的智慧,這是南開諾布說的知一即知一切的原理。這我隨便講的,我佛法還在幼稚園階段,雖然資深佛友說我是「初學的插班生的恐懼」。

 

慈悲不是用來破除煩惱障的,這我第一次問秋竹仁波切問題時就討論過了,慈悲是用來破除所知障。「Through completely purifying our obscurations to knowledge 所知障, we thus attain a knowledge of all phenomena just as they are in the real condition of their existence.」破除自他當然就破除二元,「Since we are entirely liberated from any duality in relation to the one who understands and that which is understood, we are known to belong to the family of omniscient 全知 Tathagatas(?).」(The Cycle of Day and Night, p. 49

 

接下來南開諾布教我們如何維持住 24 小時的本初覺知,有兩項練習:睡前及醒後。

睡前

In the evening (before falling asleep) we should allow our sense faculties(五感)to settle into a condition of continuous contemplation. Furthermore, we should integrate our practice of concentration with our sleep.

 

觀阿字或五彩明點於眉心

At the moment of falling asleep, we should visualize a white letter A or a small sphere of five colored lights in the space between the eye brows. This is visualized clearly as being just about the size of a pea. First we fix our awareness on this; then we relax our awareness a bit and allow ourselves to fall asleep. (The Cycle of Day and Night, p. 50)

有關臨睡前觀想白色阿、紅色阿或黑色阿,分別於心輪(清明)、喉輪(記夢)或密處(失眠),這在夢瑜珈理說得相當多了。是故我覺得自己挑一種就可以了。但因為網站上所附的圖是跟上半身同大的藏文阿字,觀於身體中央,而這裡只需要觀豌豆大小於眉心,我看後者比較簡易一點。什麼用處:

The process of falling asleep is the cause of our entering into the clarity of the real condition of existence. Our senses are then absorbed completely into the Dharmadhatu in a state of pure presence. For as long as we are falling asleep, it is possible to continue finding ourselves being present in the state of just that real condition of existence.The Cycle of Day and Night, p. 50

不管是說 pure awareness 純然覺性或是 pure presencereal condition of existence,我們必須有能力保持覺性才行。就入睡後狀態,這裡發現幾個敏感字,摘兩段比較看看(找主詞在哪):

Subsequent to this period of contemplation (which is the natural clear light), we will come to recognize our dreams to be merely dreams when we enter into the dream state. Finding ourselves freed of all illusions, (dreams) manifest in a helpful friendly fashion as our dimension and our primordial awareness 本初覺知. (The Cycle of Day and Night, pp. 50-51)

Because primal awareness is present, all appearances arise as friends (who help us on the path). The continuity of illusion is thus interrupted and we find ourselves in the presence of the state of the real condition of existence. (The Cycle of Day and Night, p. 52)

為什麼保持本初覺性時,在我們的次元所顯現的現象(顯象)可以視為幫助我們的道友?第一段說的是睡眠狀態,第二段說的是醒時狀態。至於醒來時的修持方法:

醒後

Looking directly into the face of that state (of pure presence), we observe with bare attention who it is that is meditating. Not finding anything recognizable (or confirmable) there, a lucid and naked self-originated primal awareness self-liberates 自解脫 as it arises. Then a nondual primal awareness becomes present.

At that moment, finding ourselves beyond all objective vision, and transcending all discursive thoughts which grasp at duality, a primal awareness of nondiscursiveness becomes clearly manifest. (The Cycle of Day and Night, p. 51)

看起來好像也不那麼容易辦到,可能需要維持稍微長一點時間的不辨識狀態,讓即便散漫的思想生起也自己消解。我發覺我很多醒時的抽象夢就是處在這種狀態下出現的,然後因為沒有用什麼力氣維持住思想,又陷入放鬆不辨識狀態,前腳的思維跑掉了,其他景象或聲音自動生起,明體所現,說的就是本覺。

When one practices the essence of this yoga both day and night, the whole of our dimension of life enters into contemplation. Becoming familiar with the practice, our passions will arise on the path (as something useful to us). Certainly we will attain the full measure of accomplishing the benefit of beings, whose numbers are equal to the vastness of the sky, because of realizing the three dimensions (指三身) of our existence. (The Cycle of Day and Night, pp. 51-52)

這些內容不是很容易懂,需要多看幾遍。

 


  2009/02/01 02:09PM

 

2009/02/06 Fri, raining/cloudy, outdoor 18°C, indoor 20.8°C  《日與夜的循環》:進入大圓滿認知體系

 

《日與夜的循環》沒幾頁的本文我已經看完了,接下來是 Notes on the Text Based on the Oral Commentary of Namkhai Norbu,很奇怪跟秋竹仁波切一樣都在強調基礎工程,也就是四思維跟四加行。我們先摘一段本文總結作為開頭:

Everything which manifests externally is the real condition of existence, while internally, pure presence is primal awareness. Because the sensation of great bliss, which is without any dualistic distinctions, has the nature of Energy, we recognize desires to represent in actuality the potency of great bliss. (The Cycle of Day and Night, p. 52)

回到這份本文的 Notes,我現在才瞭解跟卡斯塔尼達進入唐望巫士傳承也就是進入令一種認知體系一樣,南開諾布這裡也說「瞭解意味進入認知體系」,他說:「Our view is a way of seeing or looking at things and it may include analysis and explanation. But "understanding" is fundamentally an entering into a knowledge of that view experientially.」(p. 64)這彷彿跟卡斯塔尼達說著同樣的話:

走入巫士世界的新「認知系統」

以最簡單的方式來描述我的田野調查,可以這麼說,一個亞基族印地安人,唐望帶領我進入了古代墨西哥巫士的「認知系統」中。所謂「認知系統」,是指負責日常生活意識的種種過程,這些過程也包括了記憶、經驗、知覺,以及任何可得言語系統的專精使用。在當時,「認知系統」的概念是我最大的絆腳石。對於身為西方知識份子的我而言,我無法想像「認知系統」可能不是全體人類所共用的一種和諧而容納一切的事物,如今日的哲學理論所定義的。西方人願意把文化之間的差異當成是有趣而古怪的現象描述方式,但是文化的差異不可能使回憶、經驗、知覺與語言使用等等過程變成我們所陌生的項目。換句話說,對於西方人而言,只有一種「認知系統」,一組共通性的過程。

然而,對於唐望傳承中的巫士而言,卻有現代人的「認知系統」與古代墨西哥巫士的「認知系統」之別。唐望把這兩者當成基本上不同、但是完整的兩種日常世界。在某個時刻,毫無覺察地,我的任務神秘地從收集人類學資料變成了使巫士世界的新「認知系統」內在化。

要使如此的系統真正內在化,需要一種轉變,一種對於日常世界的不同反應。巫士發現這種轉變的最初動力,總是來自於理智上接受看起來只是觀念的事物,但是卻含有想不到的潛在力量。唐望對此有最好的形容:「日常生活的世界永遠無法被看成具有人性,具有力量控制我們,能夠造就我們,或毀滅我們,因為人的戰場不是與他周圍世界的鬥爭。人的戰場是在地平線的另一邊,在一處普通人無法想像的地方,在那堙A人不再是人。」(《巫士唐望的教誨》三十週年紀念序文)

佛法這邊的大圓滿知識也是一種認知體系,南開諾布將之歸類為 the knowledge of the primordial state of the individual which is called in Tibetan rigpa "pure presence, intrinsic awareness." Primordial Yoga 是阿底瑜伽及大圓滿的同義字,大圓滿則譯為 Great perfection。資深佛友動輒說大圓滿見,沒瞧這會兒我們才剛要開始嗎?原來本覺 rigpa 說的就是大圓滿。

 

大圓滿教法從法身層面的代表普賢王如來心對心(mind to mind)傳給報身層次代表金剛薩埵,再由他傳給第一位人間祖師噶拉多杰,此處產生兩個分支,一支傳給文殊友,一支傳給空行母們(Dakinis——who are the custodians of these teachings。「These enlightened female beings were responsible for compiling the Dzogchen precepts received from Garab Dorje into esoteric texts called Tantras.」(p. 58)這也是在密續傳承為什麼空行母們這麼重要的緣故,許多伏藏師將空行母們所守護的教法挖掘出來,有些是用空行母文字寫的。這些我夢很多了(所以經常有不同語言轉譯的問題)。

 

要進入大圓滿的認知體系,首先是初級訓練(Preliminary Practice):

In the begining, we practitioners of Dzogchen should purify our mental continua or streams of consciousness by training our minds whith the four meditaitons which bring about a change in our attitude toward life. These four are:

1. the difficulty of obtaining a human rebirth,

2. the impermanence of life,

3. the universality of suffering in Samsare 輪迴, and

4. the causes and consequences of karma . (The Cycle of Day and Night, p. 58)

其實我都會背了:人身難得、生死無常、輪迴是苦、因果業力。在大乘體系要用十八天來分析與確認以上各一項,以無常為例,南開諾布說:「The principle here is not meditating on these various arguments which seek to establish the impermanence of everything, but to have with us at all times a presence of the awareness of the impermanence of all things.」(pp. 61-62

 


  2009/02/01 02:28PM

 

2009/02/08 Sun, sunny/cloudy, indoor 20.9°C  《日與夜的循環》:外在現象係內在本覺所現

 

為什麼發菩提心很重要呢?南開諾布將 Bodhicitta 等同於 the primordial state 本初狀態,他說:

In Dzogchen, all appearances are understood to be the potency of the energy of the Bodhicitta or the primordial state. These appearances are the qualifications or ornaments of that state. When we enter into knowledge we have no doubt of this. Thus we may conclusively determine that appearances are a magical display of the mind.

The Nature of the Mind is from the very beginning void or empty and without any self or concrete substance. But we should not think of mind as being a mere nothing because it has the clarity and limpidity 清澈清楚 of the mirror. This clarity exists unobstructedly and without interruption, just as the moon is reflected in the water in various ways. (The Cycle of Day and Night, pp. 64-65)

這可能也是資深佛友要我讀〈佛教的物種起源說〉,但我的問題並不在物種起源,而是不知道明性是如水中月,所有外在現象係內在本覺所現。

The six senses aggregates are prior to forming any conception or judgment si called "clarity." Appearances refer to the external world, whereas the passions or afflictions and the karmic traces refer to the world of inner experience. The manifestation of the internal state of pure presence is primal awareness. (The Cycle of Day and Night, p. 65)

我們的人生萬象都是我們自身內在的外在呈現,大概是這意思吧,所以沒有什麼好評斷的,排斥更是不必要。

 


2009/02/09 Mon, sunny, indoor 22.4°C  《日與夜的循環》:pure presence be present

 

繼續來摘點《日與夜的循環》,剛讀《大藥》,好像這兩本書在彼此相互輝映似的。雪謙冉江仁波切引本論說:

在第三種方法中,具有上等根器的修行者把煩惱用於修道之上,藉以增長對空性的了悟。所有的念頭和煩惱都是本初自性、法身或純然覺性的戲耍(play)。所有的念頭和煩惱都在法身中生起,然後重新融入法身。懷著這種認識,不論生起什麼樣的念頭或煩惱,我們都視它從法身生起,並且重新融入法身。認清念頭源自法身,即是認清念頭從不存在、停駐或寂滅。當把心安住在這種認識之中,將不再受到念頭的困擾。由於我們認清了念頭的本初自性,因此不論生起什麼,都將自然解脫。(pp. 68-69

雪謙仁波切說:「如果我們能夠認清空性是念頭的真正自性,那麼當念頭生起時,我們就能夠解脫念頭,不需要特定的對治解藥來排拒每個念頭。此即了悟大平等味(the great equal taste,大平等捨)。」(p. 69)雪謙仁波切已經說很清楚了,因此我們可以省掉摘要南開諾布的英文部分,他也說:「We do not try to block or reject them in any way, but we simply remain aware in the presence of their arising.」;「True self-liberation occurs when this capacity is fully developed. At this level, we have arrived at the continuity of the state of Rigpa.」(The Cycle of Day and Night, p. 66

 

Joyce 說時刻提醒自己清明,或者說 be present,王靜蓉說的「歸於中心」。Presence be present不過一個是名詞、一個是形容詞,兩個都是臨在的意思。What is this state of presence? 以前有本書《當下的力量》(The Power Of Now: A Guide To Spiritual Enlightenment),是由彰化一家小出版社出版的,現在換了大出版社重新出版:《當下的力量:找回每時每刻的自己》。

What is this state of presence? It is a condition of existence transcending the limitations of both subject and object; it is a natural or authentic self-originated primordial awareness of pure presence. This indicates the state characterized by both primordial purity and spontaneous self-perfection.The Cycle of Day and Night, pp. 66-67

這段說明不是很容易讓人明白,主要是說在這種純然臨在的狀態中,法報化三身全體出現(wholly present),當然如果我們不喜歡用法報化這類說法,還可以以其他名詞代換,那就是 the Essence, the Nature, and the Energy。不知道可不可以翻成本質、本性跟能量?Essence 不大好翻,Nature 指的是人生顯象(appearances)的能力,資深佛友常說的明體所現這部份,能量就是我們自己這看起來好像實質的玩意兒,萬事萬物無一不是能量。

Nature 說的不是能量而是顯現,Essence 說的是鏡子,顯現的能力是 Nature,我們則是鏡中的幻影。這是我對三身目前進一步的理解。所以雪謙仁波切才說消融於法身也就是鏡本身,因為幻影本來就非實質存在。

 

不是成佛後才有三身,每個有情眾生皆有,只是鏡子很髒,也擦不乾淨。那些禪宗的「明鏡亦非台」惹不惹塵埃我們就不研究了。

These three are termed the Essence, the Nature, and the Energy. With respect to the state of pure presence, its Essence which is the Dharmakaya 法身 is emptiness. This Essence is one, the essential Ground in which all phenomena are identical.

Its Nature which is the Sambhogakaya 報身 is luminous clarity. Luminous clarity indicates that there is a manifextation as energy form the Primordial Ground which is emptiness.

Its Energy which is the Nirmanakaya 化身 is unobstructed and uninterrupted. Here "manifestation" means something at the relative level, that is to say, in contact with sentient beings in the material dimension. (The Cycle of Day and Night, p. 67)

我沒有全抄,跳著摘一些我認為我看的懂或對我目前瞭解有幫助的部分。這也是我下午寫的一部份靈感來源。「In this case, external appearance arise merely as a manifestation of luminous clarity.」;「Without entering into any judgments, we remain present in awareness」什麼叫臨在,覺知而不判斷便是。雪謙仁波切說要(念頭)融回法身,從哪來回哪去,南開仁波切則說:

This level of manifestation of the energy of all phenomena is called the Dharmata. When we speak of the energy of the individual, we use the term rtsal to donate this energy of the condition of existence as it is. So we must understand what is meant by Dharmata; otherwise we cannot integrate our own energy with it. (The Cycle of Day and Night, p. 68)

所以我們也還是不懂消融是什麼又如何消融,先活在當下吧。

想展開進入當下之旅,汲取當下的力量,你需要先擺脫那喜歡分析的心智(mind),以及它所創造的虛假自我,也就是小我(ego)。在那裡,人們可以與本體(Being)重新連結。那是一種堅不可摧的本質,一個永恆存在的至一生命(One Life),它,超越了有生有死的無數生命形相。

然而,真正的「開悟」只是一種自然而至的狀態,一種讓人感受到與「本體」合而為一(oneness)的狀態。(《當下的力量》)


  2009/02/01 09:10PM

 

2009/02/10 Tue, sunny, indoor 21.6°C  《當下的力量》:極少取用過往,也絕少思考它

 

睡前看了一點《當下的力量》幾乎跟這裡說的一模一樣,讀著它,覺得自己犯了很多錯誤。艾克哈特鐸利在引言中說:

我極少取用過往,也絕少思考它。

過完二十九歲生日很長一段時間之後,有一天的凌晨時分,……,我對世界升起了一股很深的厭離之情。其中最令我厭惡難耐的是我自己的存在。……

一番奇特的體悟,把我震得萬念俱空。我處在完全的意識當中,可是卻沒有了思想。接著我感覺自己被捲入一股類似能量的渦流裡。……我感覺自己被吸進一個虛空中。而這個虛空,感覺上像是在我的內在而非來自外界。突然之間,恐懼消失了,我讓自己掉進這個虛空裡。這之後所發生的事,我已經不復記憶了。

……

那一次的撤離,必然是一次徹底的根絕,……留下的便是我的真性,那始終臨在的我是:處於純然狀態的意識,有別於之後的形式認同。事後我學會了進入內在那個無時間和不滅的境界,那就是我最初所感知到的虛空狀態,並且停留在完全的意識之中。……

可是即使最美好的經驗都來去不拘,比較紮實的倒是那一道一直都沒有離開我的潺潺的和平之流。有時候強烈的幾乎可以摸得到,連旁人也都能趕覺得到。

這之後,時而有人來找我說:「你所擁有的我也想要。你可不可以給我,或者教我怎麼獲得?」我會對他們說:「你已經有了。你只是因為頭腦太吵,所以感覺不到而已。」(《當下的力量:靈性開悟之指引》pp. 25-29

這便是 primordial awareness,每個人都有的本初覺性。但艾克哈特鐸利提到兩個進階,先達到「我是」,才達到本體(Being)也就是「臨在」(presence),他說:「只有當心智(mind)靜止下來的時候,你才能知道它(指本體)。當你臨在,當你全然而深刻地專注於當下的時候,本體才能被感覺到。」(pp. 38-39)艾克哈特鐸利口中的本體(Being)已經到達神性,前一階的「我是」則是瞭解自性,對照起來有點像母子關係,母光明、子光明之類的說法。

The Mother Dharmata means the real condition of existence as it is, and from this all phenomena arise, just as children are born from their mother. In Tantra, we speak of everything arising out of emptiness, as for example, the wind element arises, followed by the other elements in succession. Thus emptiness is the condition of things as such and we speck of this "pure from the very beginning." Since everything arises form this Dharmata, it is called "the Mother." (The Cycle of Day and Night, p. 69)

《駭客任務》的母體概念仍然將母體實體化,而在密續傳統裡,母體指的是「空」,寧瑪派稱之「本始基」,是一切現象生起的背景基礎,就像天空一樣。心智靜止才能觸到母體或本體,這也是需要禪定的原因。「In general, the individual is conditioned by his conceptions and by his dualistic view of the World. Moreover, he has no real understanding of what is meant by emptiness without entering into reasoning and dualistic judgments.」(p. 69)推理及判斷當然就是心智行為,艾克哈特鐸利說本體「絕不可能被心智所了解」,「對本體覺知的失而復得,以及安住在那個『覺受的體悟』狀態就是開悟」(《當下的力量》p. 39),南開諾布則說:「The Dharmakaya 法身 in itself is actually beyond conception and expression. It is the all-pervasive dimension of existence itself」(pp. 69-70),達到法身當然就是開悟。

 

有兩種心智需要加以區分,個人的心智(mind),還有 Nature of Mind

What is meant by mind? It must be distinguished from what is called the Nature of Mind. To clarify matters, there is the example of the reflections in a mirror. The thoughts which arise in the mind are like the reflections, while the mirror itself, which has the capacity to reflect, is like the Nature of Mind. When thoughts arise, we do not follow after them and enter into judgments and conceptions, but we simply remain present and this quality of the Nature of Mind is called Rigpa. Rigpa means this state of presence. (The Cycle of Day and Night, p. 70)

我一時找不到《狂野的覺醒》裡稱「平常心」的段落,不知道是不是指 Nature of Mind

 


2009/02/13 Fri, sunny, indoor 24.5°C  《日與夜的循環》:個人能量進入行動成為業力

 

噢,來說說傳說中的「個人能量進入行動成為業力」。

"Relaxing with presence" means that when the senses have contact with an object, we do not enter into conceptualizing, reasoning or judging with respect to that object. Normally, when we see something, the mind makes a judgment with respect to it and as a reaction to this, a passion of attachment or aversion may arise. Then, by entering into action because of the passion, we come to accumulate more karma and so continue to transmigrate in Samsara 輪迴. (The Cycle of Day and Night, p. 76)

這段話如何跟個人能量產生關連呢?「these appearances are like the ornaments of the individual's energy.」(p. 75);「These experiences are merely manifestations of our elemental energies. There is nothing to fear in them.」(p. 73)當然後者這裡說的是譬如禪定時達到不散漫的專注力時出現的不管是境相或聲音,都是我們內在能量的顯現(明體所現),所以不用害怕,我只是依此類推罷了,因為唯識說萬法唯心,一樣的意思,「Even when something concrete appears to the senses, it seems as if it has no inherent reality in itself.」(p. 78

 

這樣我們心裡會比較放鬆一點,不會那麼緊張。上面我所寫的 be present,南開諾布解釋說:「what is present is simply a bare attention. This awareness which is present there like a sky and has nothing in it relating to mental creation or attachment. It is just a simple presence of clarity.」(p. 72)當然後面說到放鬆的警覺(being alertly relaxed, relaxing alertly with presence)是關鍵,以資深佛友說法:放鬆然後專注,明體就顯現。

 

我想恢復以前靈氣靜心的狀態,我比較能感應,也能夠補充我自己的能量。跟資深佛友說的一樣,我不習慣有一個人格的禪定對象。我以前練習 Reiki Reading 有時長達一小時。凌晨我只是闔眼盤坐著,靈氣還可以,但感覺我隨著放鬆「沈」了三次,沈的意思是一次比一次更放鬆,我聽見牆上的鐘非常大聲,聽見旁邊除濕機裡的水滴滴下來,接著閃過句子,我沒有費力記。

Even though we may be an ordinary person, living in the human dimension of flesh and blood, if we are capable of finding ourselves in the state of Rigpa, we have overcome the limitations of transmigration 流轉 in Samsara 輪迴. This means we are no longer conditioned by what arises in the mind. A true practitioner of Dzogchen, finding himself in the state of Dzogchen, even though he is engaged in the concrete material world about him, is not conditioned by what surrounds him. Therefore, he does not suffer like an individual who takes everything about him to be solid, substantial, and real. We can say that such a person has overcome transmigration and karmic vision. (The Cycle of Day and Night, p. 75)

這樣的人稱為阿羅漢(Arhats),不過名詞對我們沒有太大意義。資深佛友反問我中觀見如何過渡到大圓滿見我並不清楚,也缺乏實際生活上的連結與運用,所以現在正想辦法運用。蓮花生大士說:「The individual is not conditioned by appearances but by his attachment to appearances; this attachment originates within the individual and not in the object.」(p. 76)我們就算不為顯像所箝制,也會被自心的執著所限,所以問題不出在該物件有多真實,而是自己內心過於執實。我前面的依此類推這裡寫了嘛:

In the same way, everything arises as an ornament of one's energy, and this presence is self-perfected is a very important one in Dzogchen. If we were only to speak of primordial purity, then Dzogchen would be no different than Zen . But this understanding self-perfection sets Dzogchen apart from Zen. When we are present in the state of Rigpa, everything we see is a manifestation of our own individual energy, like a reflection in a mirror. The whole dimension around oneself is spontaneously self-perfected in the potency of pure presence. (The Cycle of Day and Night, p. 77)

當然以上要在處於 primordial purity 狀態時才有資格講,體悟到一切顯像都是自身能量的遊舞(這哪本書上看的),不過我們先瞭解到這個道理也可以了。巫士唐望說受孕是意識的授與,藏密說是父精母血加上意識,這些都是能量型態,除了意識以外,那屬於另一個存有的相續心識,因為行動化為業力之故被拖進輪迴裡來。是你的能量展現為業力,你自己去瞭解。

 

書上說的禪定或禪修(contemplation)意思也就是 being present in the state of Rigpa。不過我想以後我使用靈氣靜心也可以慢慢體會這些,這我本來就很會的,我曾經記了厚厚一本傳遠距靈氣的經驗,有幾次我彷彿站在大風吹的廣袤宇宙中,有時候我自問自答(自己問明體,明體自顯現),我看比分心唸咒好多了。

Sakyamuni Buddha is said to have been many times in a state of unmoving samadhi 三摩地 or undistracted concentration. But this did not mean that He was in a state of pure presence and He did not move from that, becoming distracted by mental activity. He was neither distracted nor conditioned by thoughts, and yet He performed all actions perfectly --moving and speaking and reasoning. Then, after this period of contemplation is concluded, even when something concrete appears to the senses, it seems as if it has no inherent reality in itself. (The Cycle of Day and Night, p. 78)


2009/02/14 Sat, cloudy, indoor 23.6°C   情人節宇宙的做愛

 

剩下一點時間我們聊聊肯恩威爾伯。Joyce 出體都是把男友趕出門(出去騎腳踏車),她才能安靜一個人出體。肯恩也交女朋友,他說他禪修二十五年,交女友難道會改變作息嗎?當然不會,不過他改良「禪坐」成「禪躺」,繼續躺,一點都不影響枕邊人,多體貼啊,不過他的那洛巴佛學院學生的女友也「靈性很高」,來瞧瞧:

二十五年來我都是以蓮花座的雙盤進行冥想,不過現在時常改成大攤屍式(瑜伽最後休息姿勢),也就是仰臥平躺,兩腿併攏,兩臂微微伸開,這也是我入睡的姿勢。每當我醒來開始冥想時(凌晨三四點),經常是一動也不動的。今天早上瑪西對我說:「我可以分辨得出你從什麼時候開始進行冥想。」「妳是如何分辨的?」「因為你的呼吸會改變,變得非常規律而微細,有的時候甚至完全停止呼吸。」——她指的是醒、夢與深睡三種境界,覺知都一直持續不斷——「你的呼吸一整夜都維持著同樣的情況。我喜歡這樣,總比打鼾要好多了。」(《一味》,pp. 388-389

不過你不用擔心,我即便出體,「極微細氣心」還是留在肉體身上,沒帶著走人,帶走就變屍體了。以前我會以為一個在做夢的巫士好可怕喔,但無論如何我們的身體不能受到一點擾動。瑪西有沒有很棒?至於肯恩描述的藏密大圓滿唐卡中本初佛普賢王如來和明妃普賢王佛母的交合,我們以前摘過了: 

拙火瑜伽以及七個脈輪的關鍵在於:無一例外全是夏克提和濕婆的永恆交合,不論時間、死亡、命運或任何的擾動都無法使它們分開。

在藏密大圓滿中,同樣的理念也表現在本初佛普賢王如來和明妃普賢王佛母的交合。普賢王如來被描繪成一個深藍與黑色交融的形體,赤裸的身體雙盤成蓮花座。普賢王佛母則呈現透明的淨光,裸身盤坐在普賢王的大腿上,面向著他,與他進行性愛的交合。普賢王如來象徵根本空寂,普賢王佛母象徵的則是整個有形世界。然而真正的重點是他們正在做愛;他們正處在性愛的狂喜中;他們以無法被摧毀的愛永遠結合在一起。他們已經結合成「一味」。(pp. 431-433

以上是 2005/05/29 摘的,這次補摘下一段,真的是奧修的宇宙的性高潮,不過肯恩說的是宇宙的做愛(要做就做最大的):

唐卡中的普賢王如來和普賢王佛母不只是一種象徵,而是一份直接的體悟。你一直安住在「我即自性」的無相目睹中,你就是普賢王如來,你就是偉大的無生,以及沒有任何屬性之神的源頭。你也是那無限的解脫,以黑色來象徵的空寂。從那空寂之中,整個宇宙每一剎那都在升起,雲朵從你的覺知中飄過,樹木從你的覺知中出現,而那些正在鳴叫的鳥而和你也是一體的。你即是無相的目睹(普賢王如來),而整個現象世界(普賢王如來佛母)與你永恆地結合在一起。你真的正在與整個世界做愛,主體和客體的無情分裂已經被瓦解,你和世界進入了親密的性愛,在至樂終獲的解脫,進入了雷電交加的一味。(pp. 432-433

前面描述有點像我出體,看到現象世界不斷在眼前生起,但我沒有跟整個世界做愛的感覺。一定要這樣想嗎?西方人真是以做愛為己任啊!寫到這裡,情人節的賓館、汽車旅館都正在忙著做愛,全世界多少人口正做愛?跟全世界做愛我看就不必了吧。

 


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