2009/03/08 Sun, raining, indoor 19.1°C 《無上的泉源》英文版: no bhumis or sole bhumi
《The Supreme Source》講完「智者的敵人」,接下來大圓滿不說「五道十地」,它說根本無「地」或只有一個「地」。話說回來我是修大圓滿的預科生,雖然還在大乘道德規範看管內,終究要打破一切規範。大圓滿怎說六波羅蜜?
Practice in the Mahyana sutra, for example, consists in the six paramitas`波羅蜜, or perfections: generosity 布施, morality 持戒, patience 忍辱, diligence 精進, concentration 禪定, and wisdom 智慧. Furthermore, the process of spiritual evolution follows the gradual course of the "five paths." 五道 All of this closely connected with the partition of progress in ten bhumis 地, or levels of realization. In fact, according to the path of the Bodhisattva 菩薩道, realization is the result of a gradual process of improvement. As this path lacks the direct introduction to knowledge of the primordial 本初 state, the only means that remains is gradual improvement. (The Supreme Source, pp. 116-117)
所以大圓滿強調直指教授,直接介紹本覺,除此以外的其他方法都只能漸進而成。但直指的時機還是端賴弟子準備好與否,也就是適不適合承接法教,是的話就是資優班,不然就只能去放牛班慢慢混了,等待時機成熟。說到耶喜或移喜,藏文叫 yeshe,ye 是 origin 之意,she 則是意識(consciousness)或智慧(wisdom),合起來就是 primordial knowledge,彷彿有點像唐望所指的寂靜的知識(the power of silence)。這種智慧是於自身生起的(self-arising),不是向外求來的知識。由於這種智慧是本自具足,再來便講到「無地」:
The Kunjed Gyalpo says there are no bhumis 地 because once we have properly understood what realization is, then everything depends on knowledge or living in this condition: it is merely a matter of ripening. Once we have discovered the sun, the only thing that remains is to overcome the obstacle of the clouds. Fundamentally, there are no bhumis, no levels in the condition of the "sun," so, in general, one says dzogpa chenpo sa chigpa, total perfection is the single bhumi 地, and it depends on knowing or not knowing, having or not having knowledge of primordial state. This is that first and sole bhumi 地. (The Supreme Source, p. 118)
無「地」或單一「地」,決定於知不知道、具不具備本初狀態的知識,就是本覺、自心本性,也可稱自性,就如同認識太陽一樣,一旦認識就是認識了,沒有說我今天認識 1/10(一地),過兩年認識 1/5(兩地),但我覺得深化認識好比多瞭解一個人(功用與功德),所以大圓滿行者一旦受上師直指心性而後認識了之後,修持便是保持住那樣的意識狀態,時刻不離本覺,所以才說成消除雲的障蔽,而自性明光終將越來越強。我也是理論上瞭解而已。
南開諾布仁波切也解釋 the state of consciousness 的其他同義詞,bodhichitta 菩提心, dharmadhatu 法界, condition of space, self-arising wisdom, dharmakaya 法身, sambhogakaya 報身, nirmanakaya 化身, three vajras 三金剛, omniscience 全知, three wisdoms, four wisdoms, five wisdoms 五智等等。有些太複雜瞭解,知道菩提心說的是同樣的事情就好了。
第 52 章講到「beyond desire」。
In fact, usually we live at the mercy of desire on the one hand and of worry on the other. In this way we only create problems, so we must overcome both desire for liberation and worry about transmigration.
In this regard, the text discusses the "karmic traces," attachments that have remained latent, like traces. In our life many kinds of traces may manifest, especially in our dreams in the early part of the night. (The Supreme Source, p. 119)
上段講到業力軌跡,南開諾布仁波切舉香水瓶為例,即便洗乾淨了,瓶子仍殘留香水的餘味,業力軌跡如此般,雖然我們沒在想著它,或者事件已經個隔了許久或者隔世,碰到適當因緣依然會顯現出來,還要我們去觀察上半夜的夢。好了,明天來觀察上半夜的夢,就不知道記不記得嘍。