本覺直觀解脫法門27-28

2019/09/24


27.Because of the unobstructed nature of the mind, there is a continuous arising of appearances, like the waves and the aters of the ocean, which are not two(different things),whatever arises is liberated into the natural state of the mind.

However many different names are applied to it in this unceasing process of naming things, with respect to its real meaning, the mind (of the individual )does not exist other than as one.

And, moreover, this singularity is without any foundation and devoid of any root.

But, even though it is one, you cannot look for it in any particular direction.



It cannot be seen as an entity located somewhere, because it is not created or made by anything.

Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.

Nor can it be seen as diversified, because emptiness and clarity are inseparable.

Immediate self-awareness is clear and present.

Even though activities exist, there is no awareness of an agent who is the actor.

Even though they are without any inherent nature, experiences are actually experienced.

If you practice in this way, then everything will be liberated.

With respect to your own sense of faculties, everything will be understood immediately without any intervening operations of the intellect.

Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter, but where the oilis not obtained without pressing and the butter is not obtainded without churning, so all sentient being, even though they possess the actual essence of Buddhahood, will not realize Buddhahood without engaging in practice.



If he practices, then even a cowherd can realize liberation.

Even though he does not know the explanation, he can systematically establish himself in the experience of it.

(For example) when one has had the experience of actually tasting sugar in one’s own mouth, one does not need to have that taste explained by someone else.



Not understanding this (intrinsic awareness), even Panditas can fall into error.

Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles, it will only be like spreading rumors of places which they have not seen personally.

And with respect to Buddhahood, they will not even approach it for a moment.

If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.

But if you do not understand it, any virtuous or vicious deeds that you commit will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.

But if you understand this empty primal awareness which is your own mind, the consequences of merit and of sin will never come to be realized, just as a spring cannot originate in the empty sky.

In the state of emptiness itself, the object of merit or of sin is not even created.

Therefore, your own manifest self-awareness comes to see everything nakedly.

This self-liberation through seeing with naked awareness is of such great profundity, And , this being so, you should become intimately acquainted with self-awareness.

Profoundly sealed!







由於心的本質是無障無礙的，外在現象界的顯相就能不斷地升起，就如同大海起伏的波浪與海水，並非兩種不同的現象，無論現象界生起任何事物，都會再還原到心最自然的狀態（本覺）。



雖然有各種不同的名相嘗試要為這不斷生滅的現象定義或命名，就真實的意義而言， (各別的)心並非是離開整體的”一＂而單獨存在。

況且，心的單一性是沒有任何實體存在的根基的。

即便說它是整體性的＂一＂，你卻無法在任何特定的地方尋找到它。

因為它不是被創造或製作出來的，你無法說它具體存在哪裡。

它也不能被視為空無的，因為自性的光明淨性與覺明是遍滿通透的。它也不能被視為多樣化的，因為空性與清明覺性是不可分別的。

當下即是的本覺是清晰臨在的。

雖然有所行動，卻沒有一個行動的主人在進行活動。

雖然這些行動不具有任何實性，但這些行動確實是真實存在並發生著。

如果你依此修行，一切終將解脫自在。

你能如實地運用自身的感官系統(眼耳鼻舌身)去感知萬事萬物而不被大腦心智(意)所干擾。

就像芝麻種子是芝麻油的來源，未經搾取的歷程是無法取得芝麻油；牛奶是奶油的來源一樣，未經攪拌過程也做不成奶油；所有的有情眾生也是一樣，雖然我們與生俱來都有佛性，沒有全心投入修行就無法證悟本覺佛性。

如果一個人肯修行，即使是個牧牛的牛仔也能體會到解脫自在。雖然他並不知道任何(經論)解說，在覺性的體驗中他自能有條理地安住身心。舉例而言，當一個人一旦在自己的口中確實嚐到糖的滋味，他就不需要別人來跟他詳細解說糖是什麼滋味。

如果沒有明白這根本的本覺自性，即使是經通五明的學者也會犯錯。

縱使學識淵博的他們能詳細解說九乘，但那就只像是在散播有關自己卻從未親自去過(親自驗證)之處的謠言一般。

他們甚至是並沒有一刻是接近本覺佛性的。

如果你明白本覺佛性，你所有的優缺點都會在它們自己本來如是如實的狀態中得到解脫。

但是如果你不明白覺性，任何你所做的善行或惡行都會累積成輪迴到天道或下三道的實際業行紀錄。

但如果你明白自心本覺的空性，善惡的業行結果不會變成實體顯現，就像春天不會從虛空中衍生出來一般(即所有業行並沒有一個正在承受業報的主人實體感)。

在空性之中，甚至不會有所謂的善行或惡業的分別。因此你會以無限寬廣的覺性如實地覺察所有的事物。

因為經由本覺所證得的自性解脫是如此的深刻，所以你應該要與自己的本覺佛性親密地融合與熟習，完整深刻地連結在一起。





28.How wonderful!

As for this “Self-Liberation through Seeing with Naked Awareness” which is a direct introduction to one’s own intrinsic awareness, it is for the benefit of those sentient beings belonging to the later generations of those future degenerate time.

That all of my Tantras, Agamas, and Upadesas,

Though necessarily brief and concise, have been composed.



多美好啊!

這”本覺直觀解脫法門”是關於每個人原本就有的本覺佛性非常直接的入門導言，是為了利益未來末法時代的有情眾生所撰寫的。

所有的教導，傳承和口訣，言簡意賅，都已完整開示。

本覺直觀解脫法門26

2016/09/23



26.Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.

But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.

Everything that appears is but a manifestation of mind.



Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.



Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.



Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.



Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.



Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.



Even though intrinsic awareness which is self-originated primal awareness appears to you, it is but a manifestation of mind.

Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.



Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.



Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.



Even though various kinds of purity appear to you, they are but manifestations of mind.

E

ven though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind.



Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.



Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.



Even though the nonduality of the one and the many appears to you, it is but a manifestation of mind.



Even though existence and non-existence which are not created anywhere appear to you, they are but manifestations of mind.



There exist no appearances whatsoever that can be understood as not coming from mind.





外在現象界的顯相本身並沒有過錯，只因為你對它們產生了執著，無明煩惱才因此而生。



但是只要你覺知明白這些外在顯相只是你的大腦心智所執取的念頭想法，它就能自行的解脫消失。



所有事物的呈現就只是心的顯現。



即使整個外顯的大宇宙出現在你面前，這也只是你心的顯相。

即使所有六道有情眾生出現在你面前，它們也只是心的顯現。

即使你感受到人道的幸福快樂和天道天神們的喜悅，它們也只是心的顯現。

即使你看到了下三道的痛苦發生，它們只是心的顯現。

即使無明與貪愛的五毒(貪嗔癡慢疑)情緒顯現在你身上，它們只是心的顯現。

即使能還原到本覺佛性(與生俱來的原始覺性)，它們也只是心的顯現。

即使有感覺達到涅槃解脫之境的良善念頭出現在你心中，它們只是心的顯現。

即使遭遇到惡魔鬼道的障礙，這也只是心的顯現。

即使有天神般的神奇事蹟，它們也只是心的顯現。

你的心思會呈現不同層級的純淨度，它們也只是心的顯現。

即使你能讓自己的念頭完全不散漫，保持在專一止靜的狀態中，這也只是心的顯現。

即使你注意到事物特性的多采多姿，它們也只是心的顯現。

即使是你在一個無記空沒有任何概念的純淨狀態，它們也只是心的顯現。

無論你是在合一或多元的相對世界裡，它也只是心的顯現。

即使你相信存在主義或虛無主義，它們也只是心的顯現。



總之，沒有任何外在顯相不是來自於你自心的念頭想法。

本覺直觀解脫法門24-25

2019/09/23

24. Moreover, as for this diversity of appearnaces, which represents relative truth, not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything  within Samsara and Nirvana, are merely appearances (or phenomena) which are perceived by the individual’s single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes, then there will arise appearances which you will perceive as external changes.
And , moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.

25.The Tirthikas who are outsiders see all this in terms of the dualism of eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind, even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.



再者，現象界的森羅萬象是相對性的存在，事實上沒有一樣在實相界是真實發生的， 因此它也會跟著相對地消失。
所有現象界的一切，無論是娑婆或涅槃，都僅僅只是依著各人自心所感知而顯現出來的現象。
只要你自己內在的心念意識之流有所起伏變動，在某個因緣合和的時刻，現象就會因之生起，而你卻把它視為是來自外在的變動。
所有輪迴六道的眾生都是依著各自不同業力受限的方式來感知萬事萬物。


外道的人看所有事物都是以二元對立的角度，不是永恆不變的常見就是虛無主義的斷見。
九法界的眾生都有他各自不同受限的視野角度來感知世界。
所以萬事萬物都以各種不同的方式被感知著和被詮釋著。
因為你執取這些種種不斷生起的現象，對它們產生貪愛，這些無明的現象就變成真實的存在。但是你的心如果對這些升起的現象有所覺知， 即使這些被你感知到的現象真的生起， 只要你對它們不執著不緊緊執取， (能讓它隨著因緣生滅)，你就能成為像佛陀一樣的覺醒者了。

本覺直觀解脫法門23

2019/05/12

23.You should look into what is self-arising and self-originated.

With respect to these appearances, in the beginning they must arise from somewhere, in between they must remain somewhere, and at the end they must go somewhere.  Yet when you look (into this matter), it is, for example, like a crow gazing into a well.

When he flies away from the well, (his reflection) also departs from the well and does not return.

In the same way, appearances arise from the mind;

They arise from the mind and are liberated into the mind.

The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear; As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.

Self-originated primal awareness becomes manifest, and becoming systematically established as luminous clarity , just this is the Dharmata, the nature of reality.

Even though the indication of its existence is all phenomenal existence(which manifests externally to you),

You are aware of it in your own mind, and this latter is the nature of the mind.

Since it is aware and clear, it is understood to be like the sky.

However, even though we employ the example of the sky to indicate the nature of the mind, this is in fact only a metaphor or simile indication things in a one-sided fashion.

The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.

But the sky is without any awareness; it is empty as an inanimate corpse is empty.

Therefore, the real meaning of “mind” is not indicated by the sky.

So without distraction, simply allow (the mind) to remain the the state of being just as it is.

      

你應該仔細的觀察，是什麼在自行升起和自己發生的。所有外顯的現象，一定是一開始從某處升起(生)，有一個停駐的過程(住)，最後達到某處而消失(滅)。舉例而言，現象界的顯現，就像是一隻烏鴉凝視著井水。當它飛離井邊，它的倒影也會從水面消失不再顯現（＊現象顯現的生住異滅）。

所以同樣地，外在現象(境界)是由你的心性所生起的；它們既然由心而生自然也應該從你的心來解脫。

心的本質(本覺)有能力明白所有的一切，並覺知:所有一切都是從空性中顯現出來的；就如同虛空，自始它就是空明不二的。自性生起的本覺顯而易見，在空明之中逐漸地有次第地顯現出來，這就是法身實相的本質。

要覺知本覺的存在必須完全從外顯的現象界來看（所以看起來像是在你之外），但其實還是要由你自己從內心覺知到本覺的存在，這才是心的本質。

因為它本來就是清楚明白的，所以被比喻像虛空。

然而即使我們以虛空來比喻心的本質，這也僅僅只是從單一角度的隱喻或相似的譬喻而已。

心的本質是空性的，是與生俱來就覺知的，永遠清明的。

實際上虛空並沒有覺知的能力；它的空就像沒有生命力的屍體般的空洞。

因此拿虛空來比喻心的真正涵意並不完全。
 

其實只要沒有任何分別心，單純的讓(心)保持在如其本然的狀態就是了。

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。