由 SW » 2018-09-19, 22:14
根本識(阿賴耶識)Foundation Consciousness
我們先回到根本識(基礎識、含藏識)的課題。在金剛乘的佛教書籍中時常出現「普基」 (Tib. kun gzhi, 一切之根本,阿賴耶) 這個用語。有時指的是空性——其是心的一種客體或對境;有時指的是主體的覺性,稱為淨光。以後者來說,淨光被稱為「基礎」或「一切之根基」是因為它是存在流轉與解脫的基礎、或說輪迴與涅槃的根基。不過,儘管瑜伽行派對阿賴耶識有所確認,金剛乘認為淨光不必然是道德中性的;也就是說,淨光不必然是既非善又非不善的東西。何以見得?因為經由修行,淨光會被轉化為證悟之心。
“Now let’s return to the issue of the foundation consciousness. The foundation (Tib. kun gzhi) is a term that frequently appears in Vajrayana Buddhist literature. This sometimes refers to emptiness, which is an object of the mind, and sometimes refers to a subjective awareness, namely clear light. In the latter case, the clear light is called the foundation, or literally foundation of all, because it is the foundation of both the cycle of existence and of liberation, of sansara and nirvana. However, unlike the Yogacara assertion about the foundation consciousness, according to Vajrayana this need not be ethically neutral; that is, this clear light does not need to be something that is neither wholesome nor unwholesome. Why is that? Because through spiritual practice this clear light will be transformed into the mind of enlightenment.
大圓滿的書籍也談到「一切的根基」(普基),不過用法不同,它有兩種用法。第一種指的是潛藏習性的基礎,第二種則為本初實相。但是對於第二種用法,我並不很確定它的所指是什麼。第一種指的是一種心的特殊狀態。依據藏傳佛教〔四大派之一〕的寧瑪派,心被區分為兩種:作為潛藏習性基礎的根本識,以及本有覺性(Tib. rig pa,本覺)。從經驗得知,經驗到本有覺性之前,會先經驗到根本識。這兩種覺性共同之處,就是都會有外相生起;但是不同於心的一般狀態,它們不會跟隨外相,或與外相有所牽涉。然而,根本識與本有覺性仍有不同,因為根本識含有某種程度的迷妄。
“We also find a different usage of the term foundation of all in the Dzogchen, or Great Perfection, literature, where it is used in two ways. First, it refers to the basis of latent propensities, and secondly to primordial reality. However, I’m not entirely sure about the referent of this term in its second usage. In the first case it refers to a particular state of mind. According to the Nyingma order of Tibetan Buddhism, the mind is divided into two types: foundation consciousness, which is the foundation for latent propensities, and pristine awareness (Tib. rig pa). Experientially, the foundation consciousness is prior to the experience of pristine awareness. What these two kinds of awareness have in common is that appearances arise to both of them; but—unlike ordinary states of mind—they do not follow after, or engage with, appearances. However, the foundation consciousness differs from pristine awareness in that the former includes a certain degree of delusion.
本來覺性和根本識兩者共同的品質,就是都不會跟著對境而走。但很重要的是要去區別兩者的差異,否則很容易曲解大圓滿修行的性質,認為你只要被動地坐著,不對任何心中所生起的產生反應即可。如此對大圓滿或本來覺性的經驗來說,都是誤解,以為只要遨遊於當下、不跟著對境走就好。為了避免這種誤解,我們要清楚分辨:根本識中,在於這種被動的覺性中,仍有不清明的成分、依然具有迷妄。然而當本來覺性生起時,它是極為生動明燦而解脫的。所以這兩種狀態的覺性品質有著極大的差異,不過除非你曾有本覺性質的經驗,否則還是可能把兩者混為一談。
“Pristine awareness and foundation consciousness both share a common quality in that they do not follow after objects. But it is very important to recognize the distinction between the two. Otherwise, one may well misconstrue the nature of Dzogchen practice, thinking that all you do is sit passively without reacting to whatever appears to your mind. It is a misconception that Dzogchen, or the experience of pristine awareness, means just hovering right in the present, without following after the object. To clear up that misconception, we make this distinction: in the foundation consciousness there is still an element of unclarity or delusion in this passive awareness. Whereas when pristine awareness arises, it is extremely vivid, luminous, and liberating. So there’s a radical distinction in the quality of the awareness of these two states, but unless you have experienced the nature of pristine
awareness, you could confuse the two.
(《心與夢的解析》pp. 116-117)