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?