有能無力

2017/12/27

今年是充滿變動的一年!

母親往生，帶來生命一定程度的衝擊。 教課六年多， 每周北上陪伴母親再去上課充電已成習慣。但隨著母喪，頓時失去北上的動力。"破窗理論"果然是事實，無論任何理由，一旦給了自己一個藉口，再想回到原來的定課軌道，著實少了強烈動機。往往在大橋頭捷運站，看到"南勢角"，就感慨萬千。"永安市場"站，已隨著母逝，成了往事如煙的虛幻了。

而母逝之後，一切俗事的處理，不得不，不必然，不願想。就是一步一步如實地走著，做著。冥冥之中，天上的媽媽，沒有肉身的遮蔽，源源不斷的護念與關愛，都真切地感受得到。"對不起，請原諒我，謝謝你，我愛你"四句話，是憶起母親時的箴言密語。

 

 

生命有其本能。在生命之流中， 如何順其本能，少掉後天人為的造作障礙，讓它如是如是地流動著，要有"有能無力"的深切體會。Effortless effort! 少女時父親車禍傷殘，中年時才成為成年孤兒，上天已給了我許多時間的準備來體驗這一趟人生。除了感恩，還是感恩!  人身難得，佛法難聞，接下來的每一步，要更紮實更真切地以solo walking的精神，步步前行。

本覺直觀解脫法門9-10

2017/11/27

9. It is certain that the nature of the mind is empty and without any foundation whatsoever.

Your own mind is insubstantial like the empty sky.

You should look at your own mind to see whether it is like that

or not.

Being without any view that decisively decides that it is empty, it is certain that self-originated primal awareness has been clear (and luminous) from the very beginning, like the heart of the sun, which is itself self-originated.

You should look at your own mind to see whether it is like that or not. 

It is certain that this primal awareness or gnosis, which is one’s intrinsic awareness, is unceasing, like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.

It is certain that the diversity of movements (arising in the mind) are not apprehendable by memories, they are like insubstantial breezes that move through the atmosphere.

You should look at your own mind to see whether it is like that or not.

It is certain that whatever apperances occur¸ all of them are self-manifested, like the images in a mirror being self-manifestations that simply appear.

You should look at your own mind to see whether it is like that or not.

It is certain that all of the diverse characteristics of things are liberated into their own condition, like clouds in the atmosphere that are self-originated and self-liberated. You should look at your own mind to see whether it is like that or not.

There exist no phenomena other than what arises from the mind.

Other than the meditation that occurs, where is the one who is meditating?

這點是肯定的: 心的本質(本覺)是空性的沒有實體的，就像虛空般沒有實性。

你應該如此觀照自心。

沒有先入為主的成見先認定它是空性的，自性生起的本覺從無始以來就是清明淨性的，它就像太陽的核心，由中心發光發熱。

你應該如此觀照自心。

這本覺或者稱為靈知，是與生俱來的，就像河流的主幹道不斷地流動著，從來沒有中止過。

你應該如此觀照自心。

由心所生起的種種心識變化，是無法以過去的種種記憶來理解分析的，就像無實性的微風在空中流動著。

你應該如此觀照自心。

無論外在顯相是如何升起，它們全都是自己顯現的，就如同鏡中的影像只是很單純地映照著。

你應該如此觀照自心。

世間萬事萬物是依各自的因緣生生滅滅，就像虛空中的雲是自然地生起和消失。

你應該如此觀照自心。

所有現象的顯現都是從自心生起的(一切唯心照，萬法唯識)。

除了當下正在進行的禪修活動之外，還有一個谁是正在禪修的主人嗎?

10.  There exist no phenomena other than what arises from the mind.

Other than the behavior that occurs, where is the one who is behaving?

There exist no phenomena other than what arises from the mind.

Other than the samaya vow that occurs, where is the one who is guarding it?

There exist no phenomena other than what arises from the mind.

Other than the fruition that occurs, where is the one who is realizing (the fruit)? You should look at your own mind, observing it again and again.

所有現象的存在都是從自心所生起的(一切唯心照，萬法唯識)。

除了正在發生的行為(ex. 禪修活動)，還有個誰是正在做這行為的主人嗎?

除了三昧耶戒誓願的存在，還有一個誰是正在守戒的主人嗎?

所有現象的存在都是從自心所生起的(一切唯心照，萬法唯識)。

除了修證所得的果位，還有一個誰是正在實證(果位)的主人翁嗎? 你應該如此持續不斷地觀照自心。

動上有不動

2017/11/28

photo by 林秀香

 

 

媽媽走後我喜歡仰望天空

覺得她勞苦一生，終於隨觀音升天修行

⋯⋯

雲影裏有覌音

https://www.facebook.com/daphne.chingi/posts/10211681995698781

 

 

 

思念時隨時仰望天空，並提醒自己：

 

覺性如虛空，動上有不動。

回到如如不動之處(離相無生滅)。


"我們這化身是孤兒， 覺性報身如母親，記得回家找媽媽。"

 


最愛媽媽這張，如小女孩般快樂無虞

 

本覺直觀解脫法門7-8

2017/11/16

7.Within this (intrinsic awareness), the Trikaya are inseparable and fully present as one.

Since it is empty and not created anywhere whatsoever, it is The Dharmakaya.

Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya.

Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.

These three(the Trikaya)being complete and fully present as one, are its very essence.

在本覺之中，法報化三身不能分開單獨存在的，而是當下完整的一體存在。

法身是空性的，不是從哪裡所生起的。
報身光明清淨,顯現著與生俱來的通透光輝。

化身的生起不會被障礙或影響。

覺性的本質就是法報化三身完整的以一體呈現(三身一體，完整存在)。

8. When you are introduced in this way through this exceedingly powerful method for entering into the practice, (you discover directly) that your own immediate self-awareness is just this(and nothing else), And that it has an inherent self-clarity which is entirely unfabricated.

How can you then speak of not understanding the nature of the mind? Moreover, since you are meditating without finding anything there to mediate upon, how can you say that your meditation does not go well?

Since your own manifest intrinsic awareness is just this, how can you say that you cannot find your own mind?

The mind is just that which is thinking:

And yet, although you have searched (for the thinker),how can you say that you do not find him?

With respect to this, nowhere does there exist the one who is the cause of (mental)activity. And yet, since activity exists, how can you say that such activity does not arise?

Since merely allowing(thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient, how can you say that you are not able to remain in a calm state?

Since allowing (thoughts) to be just as they are, without trying to do anything about them, is sufficient, how can you say that you are not able to do anything with regard to them?

Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected, how can you say that nothing is accomplished by your practice?

Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions, how can you say that you are not able to accomplish anything by your efforts?

Since the arising of discursive thoughts and their being liberated occur simultaneously, how can you say that you are unable to apply an antidote?

Since your own immediate awareness is just this, how can you say that you do not know anything with regard to it?

經由修持這非常強而有力的法門，你立刻就能發現，當下你的覺性就是這樣(再也沒有別的)，它具有與生俱來完全不造作的清明特性。

所以你如何能說你不明瞭心的本質?既然你禪修時是沒有打算要往外追尋目標，你怎能說你的禪修修得不好呢?

既然你所顯現的本覺就是這樣，你如何能說你找不到你自己的心呢?

心就只是當下正在思考的那個:

儘管你一直在尋找那思考的主體者(念想的主人)，你怎能說你找不到他呢?事實上，並沒有一個念想的主人在主宰著心的活動。但是，既然有念想的活動存在著，你怎能說它(活動念想)並沒有生起? 單單只是讓念想安住在它自己原本的狀態中就已足夠，不試著以任何方式改變它，你怎能說你無法安住在寧靜中?

既然讓念想就只是如其所是的存在著，不試著以任何方式改變它，你怎能說你對於念想一籌莫展?

 

既然清明性，覺性， 和空性是不可分開的而且是很自然地圓滿具足，你怎能說你的修持沒有成就呢?
既然本覺是這般自性生起和自然地圓滿具足，沒有任何前因與先行條件，你怎能說你無法以自力完成呢?
既然散亂念想的生滅是可以在當下同時發生的，你怎能說你無法找到對治的方法?
既然本覺就只是這樣(如是)， 你怎能說你並不清楚明白自己的覺性呢?

 

 

 

 

本覺直觀解脫法門5-6

2017/11/14




5.As for this sparkaling awareness which is called “mind,” even though one says that it exists, it does not actually exist. (on the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samasara.

And as for its being something desirable, it is cherished alike in the Eleven Vehicles.

With respect to its having a name, the various names that are applied to it are inconceivable(in their numbers).

Some call it “the nature of the mind” or “mind itself.”

Some Tirthikas call it by the name Atman of “the Self”.

The Sravakas call it the doctrine of Anatman of “the absence of a self.”

The Chittamatrins call it by the name Chitta or “the Mind.”

Some call it the Prajnaparamita or “the Perfection of Wisdom.”

Some call it the name Tathagatabarbha or “the embryo of Buddhahood.”

Some call it by the name “Mahamudra or “the Great Symbol.”

Some call it by the name”the Unique Sphere.”

Some call it by the name Dharmadhatu or “the dimension of Reality.”

Some call it by the name Alaya or “the basis of everything.”

And some simply call it by the name “ordinary awareness.”

 

”心性”,這清淨明朗的覺知(本覺), 有人說它是具體存在的， 事實上並非如此。 它既是涅槃所有極樂的泉源，也是娑婆世界所有痛苦的根源。
佛教各宗派(11乘)都極力推崇本覺。
就名相而言，它有許多各式各樣的名稱:
外道(耆那教)人稱它為梵，或大我；
聲聞行者(Sravakas)稱它為無我的教義；
有人(Chittamatrins)直稱它為”心”或”心性”；
般若，或”大圓滿智慧”；
如來藏，或”佛性種子”；
”大手印”或”偉大象徵”
”唯一本體”；
法界或”真實維度”；
阿賴耶，或”一切種智”；
也有人單純地稱它為”本覺”。

 

6. Now, when you are introduced(to your own intrinsic awareness), the method for entering into it involves three considerations:

Thoughts in the past are clear and empty and leave no traces behind.

Thoughts in the future are fresh and unconditioned by anything.

And in the present moment, when(your mind)remains in its own condition without constructing anything, awareness, at that moment, in itself is quite ordinary.

And when you look into yourself in this way nakedly(without any discursive thoughts), since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; only a naked manifest awareness is present.

(This awareness) is empty and immaculately pure, not being created by anything whatsoever.

It is authentic and unadulterated, without any duality of clarity and emptiness.

It is not permanent and yet it is no created by anything.

*However¸ it is not a mere nothingness or something annihilated because it is lucid and present.

It does not exist as a single entity because it is present and clear in terms of being many.(On the other hand,) it is not created as a multiplicity of things because it is inseparable and of a single flavor.

This inherent self-awareness does not derive from anything outside itself.

This is the real introduction to the actual condition of things.

 

對你原本就具足的”本覺”，示導見性的方法有三:

過去心，清楚無實性的，不會對你的現在產生影響

未來心，是嶄新的，沒有被過去的經驗所制約

現在心，沒有任何的造作，當下就是很自然平常的覺知著。

 

 當你這樣直觀自心(思考不散漫)時，只有這個單純觀照的行為在發生，沒有主體的誰在那裏觀照；現前當下就只有純然的覺知在發生著。

這份覺知是空性的，無染無雜(不垢不淨)，沒有造作(無生)。

它是真實的，無可改變的，沒有空性覺性的差別 (無二)。

它不是永恆不變的，也不是被造作生起的(無生)。

它無法被毀壞，因為它是當下清明的。

它遍滿虛空，所以不是單一實體的存在；它是一味整體的，無法細分，不是由多種物質和合而成的

 這與生俱來的覺知不是從它自身以外的事物所衍生出來的。

這是對本覺實相的真實教法。

 

本覺直觀解脫法門4

2017/11/9

4. Kye-ho.

O my fortunate sons, listen!

Even though that which is usually called “mind” is widely esteemed and much discussed, still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.

Since it is not understood correctly just as it is in itself, there come into existence inconceivable numbers of philosophical ideas and assertions. Furthermore, since ordinary individuals do not understand it, they do not recognize their own nature, and so they continue to wander among the six destinies(of rebirth )within the three worlds and thus experience suffering. Therefore, not understanding your own mind is a very grievous fault.

Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine, still they do not understand it as it is in itself.

Also there exist others who, being attached to their own personal ideas and interpretations, become fettered by these attachments and so do not perceive the Clear Light.

The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.

The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.

The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally)obscured by their attachments to seva-sadhana practice.

The practitioners of the Mahayoga and the Anuyoga are (mentally)obscured by their attachnments to Space and Awareness.

And with respect to the real meaning of nonduality, since they divide these(Space and Awareness)into two, they fall into deviation.

If these two do not become one without any duality, you will certainly not attain Buddhahood.

In terms of your own mind, as is the case with everyone, Samasara and Nivana are inseparable.

Nonetheless, because you persist in accepting and enduring attachments and aversion, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned.

However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you, you should understand that all dharmas can be perfected and completed in the great total Self-Liberation.

And therefore, whatever (practice you do)can be brought to perfection within the Great Perfection.

SAMAYA  gya gya gya

尊貴的佛弟子們,請仔細專注的聆聽教法!

因為沒有正確如實地了解心性本身(*本覺)，世間充滿了許多謬誤的哲學觀念及學說主張。尤其是當一般人沒有清楚認識自己原有的心性本覺時，就會持續地在三界六道中輪迴受苦。因此可知，沒有認證出自己的心性是多麼令人遺憾的錯誤。

 

錯誤的知見與學說:

1. 聲聞和緣覺

聲聞和緣覺二乘是以無我的教義來理解心性，因為對主體客體的分別執著，產生知見上的障礙(所知障),他們並沒有如實地了解本覺。另外，因執著個人主觀概念而受限的人也無法證得覺性明光。

2.中觀

中觀部派是因執著真俗二諦的分別而有所障礙。

3.事部瑜珈和譚崔(密續)瑜珈

 事部瑜珈和譚崔瑜珈的修行者則是因為執著以服務來修練靈性這一點而形成障礙。

 4.摩訶大瑜珈和奉愛瑜珈

摩訶大瑜珈和奉愛瑜珈的修行者則是因執著於把空性和覺性分別為二個不同的東西，產生了偏差。

唯有不把空性覺性分別為二，你才能証悟成佛。

 

在每個人都具足的心性(本覺)中，沒有娑婆與涅槃的分別。他們是合而為一的，不能區分為二。

是因為你執著貪愛與憎恨的情緒，才會持續的在娑婆世界裡輪迴受苦。

現在把一切你正在修習的或曾經修習過的法門，完全放下。

這裡所要開示的"本覺直觀解脫"法門，就是要讓你明白，無論你修習什麼法門皆能在這大圓滿教法中得到究竟。

三昧耶 嘎嘎嘎