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。