清靜淨徑FB專頁

 2020/12/01

2020庚子年。新冠肺炎，讓整個世界被強行安靜緩慢下來。

防疫期間蟄居在家，剛好可以整理多年來的學習心得: 防疫瑜珈大家一起來，21天禪修與solo walking行禪。放在FB的專頁，方便資料的保存與搜尋。https://www.facebook.com/111927007228291/posts/144034480684210/?d=n

今年的年終尾牙，因疫情而停辦。雖然沒有聚餐，但戴著種子髮圈時，記得"在心輪種下一顆願望種子"，期待2021年的豐盛收穫!

十年一夢

2020／01／16

一念起，十年瑜珈夢！

又到了一年一度与班上同学尾牙聚餐的时刻。没想到，今年已经进入到第十年了。

從当初单纯只想和鄰居好友分享瑜珈的美好，逐漸进入到教学相長階段，持續進修研習。媽媽走了之後，剛好瑜珈會館也臨時停業，八年來每周北上的練習也告一段落。

過去一年，因為膝蓋受傷，復健治療，形同閉關。沉潛期間，接觸了復健與解剖學。

身體這個工具，因著年齡、意外，承載了許多痛苦記憶而不斷被歷練著。藉著瑜珈和佛法的薰習，身心的連結，可以一次又一次，接受眼前肉體的限制，耐心等待超越的時機。也許某些體位法因為受傷或眼壓或心律的變化，不再能練習，但"so what?" 　　身體的"不能"，造就了心理的柔軟，對學生的種種狀況，更能感同身受地去設想去同理。　教學的內容，從一開始的"甚麼都想教，什麼都想給"，到"Go to basics"的單純化，結構化。

凡走過，必留下痕跡；凡受過傷，自然多些溫柔。希望自己這肉體所承載的傷痛，都能化為同理他人病痛的沃土。有緣來共修的同學，都能越來越了解自身，越來越能在覺知中接受自己的一切變化，隨流認得性地活出自己更豐盛的人生。
。

成年孩子

2019/11/3

愷愷的新作品（有小小音樂劇的雛型，包辦舞衣、選曲、編舞、教學）

https://youtu.be/lh5lgztbBPk
從巴西交換回來後，回到他依舊忙碌的schedules: 改專修舞台設計、接體操隊隊長、継續練舞。總是來去匆匆。

維哲大四了 課業繁重, 準備出國考試，還是不忘打籃球及繼續beatbox.
https://youtu.be/pOLE-XqAjR8

兩個孩子各有所愛，各忙各的。

一家人偶爾相聚，好好吃頓飯，就是平凡幸福的再現，格外珍惜。

面對成年的孩子，追求自己的未來，做父母的，只有永遠的支持和滿滿的祝福！

本覺直觀解脫法門27-28

2019/09/24


27.Because of the unobstructed nature of the mind, there is a continuous arising of appearances, like the waves and the aters of the ocean, which are not two(different things),whatever arises is liberated into the natural state of the mind.

However many different names are applied to it in this unceasing process of naming things, with respect to its real meaning, the mind (of the individual )does not exist other than as one.

And, moreover, this singularity is without any foundation and devoid of any root.

But, even though it is one, you cannot look for it in any particular direction.



It cannot be seen as an entity located somewhere, because it is not created or made by anything.

Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.

Nor can it be seen as diversified, because emptiness and clarity are inseparable.

Immediate self-awareness is clear and present.

Even though activities exist, there is no awareness of an agent who is the actor.

Even though they are without any inherent nature, experiences are actually experienced.

If you practice in this way, then everything will be liberated.

With respect to your own sense of faculties, everything will be understood immediately without any intervening operations of the intellect.

Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter, but where the oilis not obtained without pressing and the butter is not obtainded without churning, so all sentient being, even though they possess the actual essence of Buddhahood, will not realize Buddhahood without engaging in practice.



If he practices, then even a cowherd can realize liberation.

Even though he does not know the explanation, he can systematically establish himself in the experience of it.

(For example) when one has had the experience of actually tasting sugar in one’s own mouth, one does not need to have that taste explained by someone else.



Not understanding this (intrinsic awareness), even Panditas can fall into error.

Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles, it will only be like spreading rumors of places which they have not seen personally.

And with respect to Buddhahood, they will not even approach it for a moment.

If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.

But if you do not understand it, any virtuous or vicious deeds that you commit will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.

But if you understand this empty primal awareness which is your own mind, the consequences of merit and of sin will never come to be realized, just as a spring cannot originate in the empty sky.

In the state of emptiness itself, the object of merit or of sin is not even created.

Therefore, your own manifest self-awareness comes to see everything nakedly.

This self-liberation through seeing with naked awareness is of such great profundity, And , this being so, you should become intimately acquainted with self-awareness.

Profoundly sealed!







由於心的本質是無障無礙的，外在現象界的顯相就能不斷地升起，就如同大海起伏的波浪與海水，並非兩種不同的現象，無論現象界生起任何事物，都會再還原到心最自然的狀態（本覺）。



雖然有各種不同的名相嘗試要為這不斷生滅的現象定義或命名，就真實的意義而言， (各別的)心並非是離開整體的”一＂而單獨存在。

況且，心的單一性是沒有任何實體存在的根基的。

即便說它是整體性的＂一＂，你卻無法在任何特定的地方尋找到它。

因為它不是被創造或製作出來的，你無法說它具體存在哪裡。

它也不能被視為空無的，因為自性的光明淨性與覺明是遍滿通透的。它也不能被視為多樣化的，因為空性與清明覺性是不可分別的。

當下即是的本覺是清晰臨在的。

雖然有所行動，卻沒有一個行動的主人在進行活動。

雖然這些行動不具有任何實性，但這些行動確實是真實存在並發生著。

如果你依此修行，一切終將解脫自在。

你能如實地運用自身的感官系統(眼耳鼻舌身)去感知萬事萬物而不被大腦心智(意)所干擾。

就像芝麻種子是芝麻油的來源，未經搾取的歷程是無法取得芝麻油；牛奶是奶油的來源一樣，未經攪拌過程也做不成奶油；所有的有情眾生也是一樣，雖然我們與生俱來都有佛性，沒有全心投入修行就無法證悟本覺佛性。

如果一個人肯修行，即使是個牧牛的牛仔也能體會到解脫自在。雖然他並不知道任何(經論)解說，在覺性的體驗中他自能有條理地安住身心。舉例而言，當一個人一旦在自己的口中確實嚐到糖的滋味，他就不需要別人來跟他詳細解說糖是什麼滋味。

如果沒有明白這根本的本覺自性，即使是經通五明的學者也會犯錯。

縱使學識淵博的他們能詳細解說九乘，但那就只像是在散播有關自己卻從未親自去過(親自驗證)之處的謠言一般。

他們甚至是並沒有一刻是接近本覺佛性的。

如果你明白本覺佛性，你所有的優缺點都會在它們自己本來如是如實的狀態中得到解脫。

但是如果你不明白覺性，任何你所做的善行或惡行都會累積成輪迴到天道或下三道的實際業行紀錄。

但如果你明白自心本覺的空性，善惡的業行結果不會變成實體顯現，就像春天不會從虛空中衍生出來一般(即所有業行並沒有一個正在承受業報的主人實體感)。

在空性之中，甚至不會有所謂的善行或惡業的分別。因此你會以無限寬廣的覺性如實地覺察所有的事物。

因為經由本覺所證得的自性解脫是如此的深刻，所以你應該要與自己的本覺佛性親密地融合與熟習，完整深刻地連結在一起。





28.How wonderful!

As for this “Self-Liberation through Seeing with Naked Awareness” which is a direct introduction to one’s own intrinsic awareness, it is for the benefit of those sentient beings belonging to the later generations of those future degenerate time.

That all of my Tantras, Agamas, and Upadesas,

Though necessarily brief and concise, have been composed.



多美好啊!

這”本覺直觀解脫法門”是關於每個人原本就有的本覺佛性非常直接的入門導言，是為了利益未來末法時代的有情眾生所撰寫的。

所有的教導，傳承和口訣，言簡意賅，都已完整開示。

本覺直觀解脫法門26

2016/09/23



26.Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.

But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.

Everything that appears is but a manifestation of mind.



Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.



Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.



Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.



Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.



Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.



Even though intrinsic awareness which is self-originated primal awareness appears to you, it is but a manifestation of mind.

Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.



Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.



Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.



Even though various kinds of purity appear to you, they are but manifestations of mind.

E

ven though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind.



Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.



Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.



Even though the nonduality of the one and the many appears to you, it is but a manifestation of mind.



Even though existence and non-existence which are not created anywhere appear to you, they are but manifestations of mind.



There exist no appearances whatsoever that can be understood as not coming from mind.





外在現象界的顯相本身並沒有過錯，只因為你對它們產生了執著，無明煩惱才因此而生。



但是只要你覺知明白這些外在顯相只是你的大腦心智所執取的念頭想法，它就能自行的解脫消失。



所有事物的呈現就只是心的顯現。



即使整個外顯的大宇宙出現在你面前，這也只是你心的顯相。

即使所有六道有情眾生出現在你面前，它們也只是心的顯現。

即使你感受到人道的幸福快樂和天道天神們的喜悅，它們也只是心的顯現。

即使你看到了下三道的痛苦發生，它們只是心的顯現。

即使無明與貪愛的五毒(貪嗔癡慢疑)情緒顯現在你身上，它們只是心的顯現。

即使能還原到本覺佛性(與生俱來的原始覺性)，它們也只是心的顯現。

即使有感覺達到涅槃解脫之境的良善念頭出現在你心中，它們只是心的顯現。

即使遭遇到惡魔鬼道的障礙，這也只是心的顯現。

即使有天神般的神奇事蹟，它們也只是心的顯現。

你的心思會呈現不同層級的純淨度，它們也只是心的顯現。

即使你能讓自己的念頭完全不散漫，保持在專一止靜的狀態中，這也只是心的顯現。

即使你注意到事物特性的多采多姿，它們也只是心的顯現。

即使是你在一個無記空沒有任何概念的純淨狀態，它們也只是心的顯現。

無論你是在合一或多元的相對世界裡，它也只是心的顯現。

即使你相信存在主義或虛無主義，它們也只是心的顯現。



總之，沒有任何外在顯相不是來自於你自心的念頭想法。

化為道用

2019/09/23

從去年暑假右膝持續疼痛不穩定，期間以推拿及整骨方式調整了半年，時好時壞。有時拉拉筋練練核心好像又鬆些，練拳劍一旦用力就又緊繃。反反覆覆。還好，好友芳如及淑珠提醒，去西醫做了檢查，抽關節積水，照X光MRI，才知道是前十字韌帶斷裂合併半月板破裂，而且是兩腳都斷（應該是花蓮車禍時已斷裂而沒有發覺）。短期內強度高的練習偏重右側，問題才提前呈現在右膝。難怪長期以來單腳站立總是難以平衡。知道問題之後，就是一連串的整復計畫: 打PRP，短波及電療針灸止痛，復健運動，矯正床下肢訓練。每天自己熱敷按摩膝蓋周圍肌肉，睡前腳綁沙包練腿力，配合橫膈膜式呼吸啟動身體核心穩定機制。運動的強度大幅減低，只保留游泳及簡單的瑜珈伸展，瑜珈輪核心練習。今年一月以來３次的PRP注射療程，從4月開始半年的復健計畫，自己耐心安靜地配合著復健老師的療程，恢復還算良好。

就醫過程中試著找答案，也一直遇到貴人相助，真的感恩：涂復籌醫師，李思慧醫師，尤稚凱醫師，游恆毅醫師，朱順源及台北黃師傅，Gｉｎａ，及馬偕柯老師。

這段蟄伏養傷期間，因為受傷而變得謙卑：身體無常變化，不是人定勝天地強制運動。因為受傷 ，用自己受限的身體嘗試各種不同練習的方式，就像神農嚐百草一般，有時覺得自己多災多難的肉體，好像每受一次傷，就又更瞭解一塊身體的拼圖。只希望自己受傷復健的過程，所有衛教的知識與學習，都能化為道用，整合到自己『不傷害AHIMSA』的教學中…......

本覺直觀解脫法門24-25

2019/09/23

24. Moreover, as for this diversity of appearnaces, which represents relative truth, not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything  within Samsara and Nirvana, are merely appearances (or phenomena) which are perceived by the individual’s single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes, then there will arise appearances which you will perceive as external changes.
And , moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.

25.The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind, even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.



再者，現象界的森羅萬象是相對性的存在，事實上沒有一樣在實相界是真實發生的， 因此它也會跟著相對地消失。
所有現象界的一切，無論是娑婆或涅槃，都僅僅只是依著各人自心所感知而顯現出來的現象。
只要你自己內在的心念意識之流有所起伏變動，在某個因緣合和的時刻，現象就會因之生起，而你卻把它視為是來自外在的變動。
所有輪迴六道的眾生都是依著各自不同業力受限的方式來感知萬事萬物。


外道的人看所有事物都是以二元對立的角度，不是永恆不變的常見就是虛無主義的斷見。
九法界的眾生都有他各自不同受限的視野角度來感知世界。
所以萬事萬物都以各種不同的方式被感知著和被詮釋著。
因為你執取這些種種不斷生起的現象，對它們產生貪愛，這些無明的現象就變成真實的存在。但是你的心如果對這些升起的現象有所覺知， 即使這些被你感知到的現象真的生起， 只要你對它們不執著不緊緊執取， (能讓它隨著因緣生滅)，你就能成為像佛陀一樣的覺醒者了。