本覺直觀解脫法門22

2018/11/16

22. To desire something other than this is just like having an elephant(at home), but searching for its tracks elsewhere.

Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.

(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood.

By not recognizing this (intrinsic awareness for what it is ), you will then search for your mind somewhere outside of yourself.

If you seek for yourself elsewhere(outside of yourself), how can you ever find yourself?

For example, this is just like an idiot who, going into a crowd of many people,, and having let himself become confused because of the spectacle, does not recognize himself; and , even though he searches for himself everywhere, he continually makes the error of mistaking others for himself.

(Similarly)since you do not see the natural condition of the real disposition of thing, you do not know that appearances come from mind, and so you are thrust once again into Samsara.

By not seeing that your own mind is actually the Budda, Nirvana becomes obscured.

With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively.

But at this single instant (of pure awareness), there is in fact no actual difference between them(in terms of their essence).

If you come to perceive them as existing somewhere other than in your own mind, this is surely an error.

(Therefore) error and non-error are actually of a single essence(which is the nature of the mind)

Since the mind-streams of sentient beings are not made into something that is divided into two, the unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition.

If you are not aware that the fundamental error or delusion comes from the mind, you will not properly understand the real meaning of the Dharmata (the nature of reality).

 

 

在本覺之外追尋自性，就像自己家中有一頭大象，卻在外頭到處找尋它的蹤跡一般地荒謬。即使你可以用尺去丈量全世界，你卻不可能容納所有的一切。就好像如果你不明白"一切為心造"，你就不可能達到開悟的境界。

由於不明白(本覺就是這麼簡單地如其所是)，你將一直在你自身之外找尋你的自性。如果是這樣，怎麼可能找得到呢?

就如同一個愚痴的人走到擁擠的人群中要去找尋自己，只有讓自己更迷失在群眾中，認不清自己，即使到處找尋，只會持續地誤認罷了。

 

同樣的，如果你看不清楚萬物真正本來的狀態，你就不會明白現象是由你自己的心性顯相變化而來的，你就會再次地落入娑婆世界。由於不明白你的自心就是佛心， 涅槃就會變得遙不可及。

至於境界是娑婆還是涅槃，也只在於你當下的一念是無明或是覺知的差別而已。

以本質來說(無明與覺性)實際上並無差別。假使你以為覺性是存在你自心之外，這絕對是錯誤的。

因此，對與錯本質上是一體的(都是心的本性)。

有情眾生的心識念想之流是無法區分為二，這沒有經過任何造作的(本覺)心就是這樣解脫的:就只是讓它單單純純地處在它自己原本最自然的狀態之中。

如果沒有覺察到最根本的錯誤或妄念就是來自你的心性，你就無法確切地明白法身實相(實相的本質)的真正意涵。

 

 

本覺直觀解脫法門21

2018/11/15

21.This intrinsic awareness is free of the eight extremes, such as eternalism and nihilism, and the rest.

Thus we speak of the Middle Way where one does not fall into any of the extremes¸and we speak of intrinsic awareness as uninterrupted mindful presence.

Since emptiness possesses a heart that is intrinsic awareness, Therefore it is called by the name of Tathagatagarbha, that is , “the embryo or heart of Buddhahood.”

If you understand the meaning of this, then that will transcend and surpass everything else.

Therefore, it is called by the name of Prajnaparamita, that is, “the Perfection of Wisdom”.

Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning, therefore it is called by the name of Mahamudra, that is , “the Great Symbol.”

 

Because of that , in accordance with whether it is specifically understood or not understood, since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara, Therefore it is called by the name of Alaya, that is , “the foundation of everything.”

 

Because when it remains in its own space, it is quite ordinary and in no way exceptional.

 

This awareness that is present and lucidly clear is called by the name of “ordinary awareness.”

 

However many names may be applied to it, even though they are well conceived and fancy sounding, with regard to its real meaning, it is just this immediate present awareness(and nothing else).

 

這本覺是超越知見的，如八種偏執的錯誤見解：斷見與空見……等等。

 

當我們談到沒有落入任何邊見的”中道”時，就是在談那份不會受到任何擾亂的，充滿正念的臨在感（覺性）。
 

因為空性就是本覺的心，所以被稱為”如來藏”，又稱”佛種或佛性(菩提心)”。
 

如果你明白這個含意，自然就能轉化與超越所有的一切。

所以，它又被稱為”般若波羅密多”，即是”空性圓滿的智慧"。
 

因為自始它就不能以大腦心智來理解，且超越所有理性概念的限制，所以又被稱為”大手印”，即是”偉大的象徵”。
 

不論它能被實際具體地理解與否，由於它是萬物的根源與基礎，它既是涅槃極樂也是娑婆苦海，所以它也被稱為”阿賴耶識”，是”一切種智”。

因為它就只是自然安住在那裏，是非常平凡無奇的。

這覺知是當下清明的，所以又稱為”平常心”。

 

所以關於本覺，雖然有許多不同的名稱名相，即使有非常深奧與特別的命名，就真正的意涵而言，它其實僅僅只是這個現前當下的覺知而已(再也沒有其他的了)。

 

 

 

 

 

 

 

 

 

 

本覺直觀解脫法門19-20

2018/11/15

19. Although there exist a great many different kinds of behavior which do not agree among themselves, your own self-originated primal awareness is the Unique Sphere. Behavior and the one who behaves are not two(different things).

When you look for the one it is who behaves with action or without action, since you have searched for the one who acts and have not found him anywhere, at that time your behavior is exhausted and overthrown.  Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.

From the very beginning neither behavior nor the one who behaves have existed(as separate realities).

Without its falling under the power of errors and inherited predisposition, your immediate awareness is an unfabricated inherent clarity.

Without accepting or rejecting anything, just letting things be as they are without trying to modify them, such conduct or behavior alone is pure.(Therefore) pure and impure action are not two (different things).

 
19. 有關日常生活中行住坐臥的種種動態修行，有各種不同的方法，但是你自性生起的本覺，的確是”唯一(真實存在)的本體”。

日常生活中的動態修持(所行)與這個修持的主人(能行)是一體的，不是分而為二的。

當你試著用大腦去思考:誰是這修持的主人時，無論此時你正在修持與否，當你一直找不出是誰正在修持(能行)，就在當下此刻，大腦所正在進行的思考(所行)就止息了。當【”我”在修持”】的念頭止息時，就是證悟自性本覺的開始。事實上是沒有所修持的客體(所行)與正在修持的主體(能行)的分別。

其實從一開始就沒有能行與所行的分別。

因為沒有陷入無明謬誤和與生俱來的業行習氣中，你當下此時的覺知是沒有造作，本來就清明的。

就在現前當下，沒有接納或抗拒任何事物，只是讓萬物如其所是的存在著，不會想去修正改變它們，這樣的行為或修持本身就很單純。因此沒有所謂清不清淨的修持方法。
 
 

   
  20.Although there exist great many different fruits that do not agree among themselves, the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.

What is realized and the one who realizes it are not two(different things).

When you look for the fruit and for the one who has realized it, since you have searched for the realizer(of the fruit)and have not found him anywhere, at that time your fruit is exhausted and overthrown.

Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.

Both the fruition and the one who has attained the realization are found to not exist anywhere.

Without its falling under the power of attachments or aversions or of hopes and fears, your immediate present awareness becomes spontaneously perfected inherent clarity.

Understand that within yourself the Trikaya is fully manifest.

(Therefore) this itself is the fruition of primordial Buddhahood.

20.  雖然有許多不同的修證成果彼此並不一致，但心的本質就是與生具來的覺知(本覺)，是當下就已圓滿的三身(法報化三身一體，完整存在)，除此之外別無他物 。

"修證到什麼果位”(所證)與”由誰所修證到”（能證）是無二無別的(無差別的)。

當你要尋找所修證到的果位(客體)(所證)，並尋思誰是修證到這果位的主人(主體)(能證)時，由於找不到誰是修證成果的主人(主體)，就在此時就修證成果了。

所以即便這是你修證功夫的盡頭，卻是你體悟自心本覺的開始。

其實根本並沒有所修證的果位(所證)與能修證成果的主人(能證)這樣的分別存在。

因為沒有陷入執著或憎恨，希望或恐懼之中， 你當下即是的覺知是圓滿的，本自清淨的。清楚明白你自身之內的”三身一體”是完整存在的。這就是本覺佛性的證果。

本覺直觀解脫法門17-18

2018/11/15

17. Then, as for the instruction for exhausting the six extremes and overthrowing them: even though there exist a great many different views that do not agree among themselves, this “mind” which is your own intrinsic awareness is in fact self-originated primal awareness.

And with regard to this, the observer and the process of observing are not two(different things).

When you look and observe, seeking the one who is looking and observing, since you search for this observer and do not find him, at that time your view is exhausted and overthrown. Thus, even though it is the end of your view, this is the beginning with respect to yourself. The view and the one who is viewing are not found to exist anywhere.

Without its falling excessively into emptiness and non-existence even at the beginning, at this very moment your own present awareness becomes lucidly clear.

Just this is the view (or the way of seeing) of the Great Perfection.

(Therefore) understanding and not understanding are not two(different things).

 

 

 

 

17.  以下是關於六種邊見的辯證反駁及開示:

(*邊見:不合中道，過度偏執的錯誤見解，會障礙開悟，如斷見或常見等等)

關於“心”，有許多分歧不一致的見解，但你內在的本覺”心”的確是自性生起，本來就有的。

觀照者(能觀)與這觀照的發生過程(所觀)並不是兩件不同的事 (是一體的，不二的)

觀照（仔細專注地觀察）時，試著去尋思: 是誰正在觀照？當你想要知道是誰正在觀照時(能觀)，就在當下，腦海中所正在進行的思考念想(所觀)就自然而然地停止。在妄念止息的當下，你就開始進入覺性。事實上是沒有被觀照的對象(所觀)與能觀照的主人(能觀)的分別。

由於一開始就沒有太過執取虛無的空見，此時你的覺性就是清淨明朗的。

這樣的觀照方法(毗钵舍那)就是大圓滿的正見(正確的見地)。

因此在本覺中是沒有能觀與所觀的分別(能所雙泯)。

 

18. Although there exist a great many different meditations that do not agree among themselves, your own ordinary present awareness is directly penetrating.

The process of meditation and the one who meditates are not two (different things).

When you look for the meditator who is meditating or not meditating, since you have searched for this meditator and have not found him anywhere, at that time your meditation is exhausted and overthrown. Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.  The meditation and the meditator are not found to exist anywhere.

Without its falling under the power of delusion, drowsiness, or agitation, your immediate unfabricated awareness becomes lucidly clear, and this unmodified state of even contemplation is concentration. (Therefore) remaining in a calm state or not remaining in it are not two (different things).

 

 

18.  儘管有很多靜坐冥想的禪修方式（靜態禪修）彼此非常不同，你自己當下的覺性是遍滿，無所不在的。



靜坐冥想（所修）與修冥想的主人（能修）是一體的，不能分而為二。

當你想要知道是誰在冥想時(能修)，就在當下，腦海中所進行的冥想(所修)就自然停止。【有個”我”在冥想禪修】的念頭止息時，就是體悟自己真正本覺的開始。事實上是沒有冥想禪修的作為(所修)和正在冥想的人(能修)的分別。

因為當下沒有陷入妄想，昏沉，與躁動之中，這完全沒有造作的覺性是清明的， 而這沒有任何造作的靜定冥想狀態就是”止”(專注，奢摩他)。所以在本覺中是沒有能修與所修的分別。