本覺直觀解脫法門 15-16

2012/2/6

15. Here is the teaching on the four great vehicles unchanging(essential points called)”nails.”

  (First)there is the great nail of the unchanging view: this immediate present awareness is lucidly clear, because it is stable in the three times, it is called “a nail.”

(Second) there is the great nail of the unchanging mediation: this immediate present awareness is lucidly clear, because it is stable in the three times, it is called “a nail.”

(Third)there is the great nail of the unchanging conduct:

This immediate present awareness is lucidly clear, because it is stable in the three times, it is called “a nail.”

(Fourth)there is the great nail of the unchanging fruit:

This immediate present awareness is lucidly clear, because it is stable in the three times, it is called “a nail.”

以下是有關恆常不變的四大乘要義的教導。

第一，恆常不變的正見的要義(定法):

第二，恆常不變的正修的要義:

第三，恆常不變的正行的要義:

第四，恆常不變的正果的要義:

這現前當下的本覺是明淨的，因為它在過去現在未來三世中都恆常不變，所以稱為”要義” (定法)。

 

16. Then, as for the secret instruction which teaches that the three times are one:

You should relinquish all notions of the past and abandon all precedents.

You should cut off all plans and expectations with respect to the future.

And in the present, you should not grasp (at thoughts that arise)but allow (the mind) to remain in a state like the sky.

Since there is nothing upon which to meditate(while in the primordial state), there is no need to mediate.

And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction.

In this state which is without meditation and without any distraction you observe everything with a naked(awareness).

Your own awareness is inherently knowing, inherently clear, and luminously brilliant.

When it arises, it is called the Bodhichitta, “the enlightened mind”.

Being without any activity of meditation, it trancends all objects of knowledge.

Being without any distraction, it is the luminous clarity of the Essence itself.

Appearances, being empty in themselves, become self-liberated; clarity and emptiness(being inseparable) are the Dharmakaya.

Since it becomes evident that there is nothing to be realized by means of the path of Buddhahood, at this time you will actually behold Vajrasattva.

 

有關於這”三世如一”的祕法的教導:

你應該捨棄所有過去的想法意見及先前經驗所形成的概念。

你應該停止對未來所有的計畫與期待。

而對於現前當下所生起的念想你不應執取，讓(心)保持像虛空一般的狀態。

因為(在本覺中)沒有禪修的對象，所以沒有必要禪修。

因為沒有任何妄念干擾，你持續穩定安住在不散亂不分心的正念中。

在無思無為沒有散亂的狀態中，你以本覺觀照所有的一切。

這覺性是與生俱來就知道，與生俱來就清楚明白，明光燦爛的。

當它生起時，就被稱為”菩提心”，”開悟的心”。

因為沒有刻意去禪修，它超越所有的(外在)知識。

沒有任何的妄念干擾，它本質就是明光清淨的

外在(現象界)顯相，本身是空性，自性解脫的；明淨覺性和無二分別的空性，這就是法身。

當你明白成佛之道不是用方法去修來的，就在此時當下你就如實地見證到金剛薩埵了。

本覺直觀解脫法門13-14

2018/2/2

13. How wonderful!

This immediate intrinsic awareness is insubstantial and lucidly clear:  just this is the highest pinnacle of all views. 

It is all-encompassing, free of everything, and without any conceptions whatsoever: just this is the highest pinnacle among all meditations.

It is unfabricated and inexpressible in worldly terms: just this is the highest pinnacle among all courses of conduct.

多神奇啊!

這當下即是的本覺是無實性的，清楚明淨的: 僅僅只是這樣就是至高無上的知見。

它無所不在，完全解脫自在，沒有任何一點概念:僅僅只是如此就是至高無上的禪修。

它毫不造作，無法以世俗的言語表達(言語道斷): 僅僅只是如此就是至高無上的正行。

 

14.Here is the teaching of the four great vehicles that are without error:

 (First)there is the great vehicle of the unmistaken view. Since this immediate awareness is lucidly clear, and this lucid clarity is without error or mistake, is called “vehicle.”

 

(Second) there is the great vehicle of the unmistaken meditation. Since this immediate awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called “a vehicle.”

(Third) there is the great vehicle of the unmistaken conduct. Since this immediate primal awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called “a vehicle”.

(Fourth)there is the great vehicle of the unmistaken fruit. Since this immediate awareness is lucidly clear, and this lucid clarity is without error or mistake, it is called ”a vehicle.”

以下是正確無誤的四大乘教法：

第一：正確無誤的見解（正見）的大乘。

第二：無誤真實的禪修（正修）的大乘。

第三：正確無誤的行為（正行）的大乘。

第四：正確無誤的證果（正果）的大乘。

 

因為這當下即是的本覺是清淨光明的， 而這光明淨性是沒有謬解錯誤的，所以稱之為”乘＂（方法媒介）。

 

 

本覺直觀解脫法門11-12

2018/2/1

11. When you look upward into the space of the sky outside yourself, if there are no thoughts occurring that are emanations being projected, and when you look inward at your own mind inside yourself, if there exists no projectionist who projects thoughts by thinking them, then your own subtle mind will become lucidly clear without anything being projected.

Since the clear light of your own intrinsic awareness is empty, it is the Dharmakaya; even though (this light cannot be said) to possess a particular shape or form, nevertheless, it can be fully known.

The meaning of this, whether or not it is understood, is especially significant.  

當你向外仰望虛空，如果現前當下你是無思無為的*(沒有往外投射的意念想法，有所投射的客體)；
當你往內觀照自心，如果現前當下沒有一個念想的主人在投射念想(能投射的主體)，
當下你那微妙的自心因為沒有任何的投射，很自然地呈現清明淨性。

因為這與生俱來的本覺明光是空性的，這就是法身；雖然它並沒有具體的形相(此明光是無法被具體描述)，但它是可以被全然地體會明白的。

無論你理解與否，有關法身空性的這個意義是非常關鍵重要的。

12. This self-originated Clear Light, which from the very beginning was in no way produced(by something antecedent to it), is the child of awareness, and yet it is itself without any parents—amazing! 

This self-originated primordial awareness has not been created by anything—amazing! It does not experience birth nor does there exist a cause for its death—amazing!

Although it is evidently visible, yet there is no one there who sees it –amazing!

Although it has wandered throughout Samasara, it has come to no harm—amazing!

Even though it exists in everyone everywhere, yet it has gone unrecognized—amazing!

Nonetheless you hope to attain some other fruit than this elsewhere—amazing!

Even though it exists within yourself(and nowhere else), yet you seek for it elsewhere—amazing!

多神奇啊!

這自性生起的明光，從來就不是被造作出來的(不是以”先行”什麼方法所修持出來的)。明光來自於覺性(有如覺性所生之子)，但它本身並不是從哪裡所衍生出來的(無生)。

多神奇啊!

這自性生起的本覺一直以來就不是由任何作為所造作出來的。它沒有生滅的歷程與緣由。

多神奇啊!
雖然本覺是可以讓人以身心親驗實證的，卻無法讓人親眼所見。

多神奇啊!
即使歷經輪迴流轉於娑婆世界，本覺也不會被損害。

多不可思議啊!

即使本覺無論何處何時就存在於每個人心中，卻一直沒有被認證出來­­­­­。

多不可思議啊!

你還冀望在自心以外的他處去尋求證果。

多不可思議啊!
即使本覺就存在你自心之內（不在別處），但你卻在你自心之外到處追尋。