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如来藏的奥义

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发表于 2023-3-8 14:20 | 显示全部楼层 |阅读模式
本帖最后由 cjysy 于 2023-3-8 14:23 编辑

以下是我译自嘉瓦仁波切(与一位尼师合著)的《轮回、涅槃、佛性(Samsara, Nirvana, and Buddha Nature)》。

是——第十四章,第九节:大圆满与大手印

我知道台湾有这本书,翻译为《如来藏,藏如来》。我没有读过。读的是英文本。

本人长年探索相关传统,因此对嘉瓦仁波切的讲解,深以为正确。

自己动手翻译了一下,实在不忍埋没,所以,分享吧。

如要看正确版本的,欢迎读台湾版的《如来藏,藏如来》。

我的版本仅为参考。

——————

According to Sūtra, meditation on the clear and cognizant nature of the mind or on the transforming buddha nature alone will not eradicate afflictions.

经上说,唯依“心之明知性、明分,或相续佛性”,来禅修,这是不能断除烦恼的。

(相续佛性——变化的佛性,因为心相续的明分,是相续流动的,虽然无始与不断,但也不是自性恒常)

However, it does lead us to have more confidence that afflictions are not an inherent part of the mind and therefore that becoming a buddha is possible.

This, in turn, leads us to question: What defiles the mind and what can eliminate these defilements completely? Seeking the method to purify the transforming buddha nature, we will cultivate the wisdom realizing the emptiness of inherent existence and eradicate ignorance.

然而,它确实让我们更加相信烦恼不是心的固有部分,因此成佛是可能的。

这反过来又让我们质疑:是什么污染了心,又是什么可以彻底消除这些烦恼?

要寻求净化相续佛性的方便,那么,我们将培养证悟自性空的智慧,以断除无明。

According to Dzogchen and Mahāmudrā, meditation on the clear and cognizant nature of the mind could lead the coarse winds to dissolve and the subtlest clear light mind to become manifest.

根据大圆满和大手印的说法,对心性的明性和认知本性进行禅修,可以使粗风消散,使最微细的清明光明心显现。

(读过第三世多智钦的著作,就会了解,多智钦指出大圆满并不依靠气脉明点与他身方便,生起细微心,而是安住自心明分,使得粗分收摄,证得第四空的体验;这与新译续没有差别。可能旧译或新译智者,对此均有不认同,我个人从实际体验上采信第三世多智钦、嘉瓦仁波切的观点。也许有些别的上师认为这就是究竟了;但是,与新译派和格鲁不矛盾,宁玛第三世多智钦指出,仅仅如此是不够的,需要在此基础上,与空性智慧双运。这就是下段的内容:)

When this happens, practitioners who have previously cultivated a correct understanding of emptiness then incorporate that understanding in their meditation and use the innate clear light mind to realize emptiness and abolish afflictions.

遇到这种情况时,以前对空性有正确认识的修行者,就把这种认识融入禅修,用本有清净光明的心来证悟空性,断除烦恼。

It is important to understand the Sublime Continuum correctly from a Dzogchen and Mahāmudrā point of view.

Some people take it literally, leading them to incorrectly believe that primordial wisdom is permanent, inherently existent, independent of any other factors, and does not rely on causes and conditions.

They then make statements such as, “If you unravelthis secret, you will be liberated.”

从大圆满和大手印的角度正确理解“无上续”(如来藏,相续的心性明分)很重要。

有些人从字面理解,导致他们错误地认为本初智慧是恒常的、本有的、独立于任何其他因素、不依赖因缘的。

然后他们会发表这样的声明:“如果你解开这个秘密,你就会得到解脱。”

(不仅,佛教内部有这样认知——是不对的,外教的不二论吠檀多,和某些湿婆派密续,也是有这种的认识。我并不是批评他们错,我是指出,他们需要百尺竿头更进一步。)

Dodrup Jigme Tenpai Nyima (1865– 1926) and his disciple Tsultrim Zangpo (1884–c.1957), who were great Dzogchen scholars and practitioners, said that the mere presence of this primordial wisdom within us alone cannot liberate us.

多珠·晋美丹贝尼玛 (第三世多智钦,1865-1926) 和他的弟子慈诚桑波 (1884-c.1957,又名祖古促洛),他们都是伟大的大圆满学者和修行者,他们说仅仅存在于我们内心的本初智慧并不能解脱我们。

(慈诚桑波的《大圆满导引文·普贤意证庄严》,有非常详细的论述。以下是嘉瓦仁波切引自该书的观点:)

Why not? At the time of death, all other minds have dissolved, and only the primordial mind remains. Even though it has manifested in all the infinite number of deaths we have experienced in saṃsāra, that has not helped us attain buddhahood.

为什么不能? 死的时候,其他的心都消失了,只有本心还在。 即使它在我们轮回中经历的无数无量死亡中显现出来,但这并没有帮助我们证得佛果。

(因此,很多人迷信《西藏生死书》,认为死亡时见到母光明就可以自动解脱,这是根本不可能的。请看阿含基本教典,以及相应部,佛陀说,只要有随眠在,是不可能不转生的。)

These two sages say that in order to attain buddhahood, it is necessary to utilize the primordial wisdom to realize emptiness; only that will liberate us. This is consistent with Tsongkhapa’s view.

这二位圣人说,要成佛,必须要运用本初智慧,来证悟空性; 只有这样才能解脱我们。 这与宗喀巴大师的观点是一致的。

Some commentaries on Dzogchen and Mahāmudrā say:

This wisdom that abides in the afflictions is the true wisdom, and on this basis every sentient being is already a buddha.

Although we have been buddhas from beginningless time, we have to be awakened again.

The wisdom that we have now is the omniscient mind of a buddha, and the three bodies of a buddha exist innately in each sentient being. Sentient beings have a basis of essential purity that is not merely emptiness but is endowed with three aspects.

Its entity is the dharmakāya — the mode of abiding of pristine wisdom;
its nature is the enjoyment body — the appearance aspect of that mind;
and compassion is the emanation bodies — its radiance or expression.

In short, they say that all three buddha bodies are present, fully formed in our ordinary state, but since they are obscured we are not aware of their presence.

Such statements taken literally are fraught with problems.

While some people are partial and unfair in their criticism and refute misconceptions in only some traditions, Changkya Rolpai Dorje (1717–86) was unbiased and pointed out incorrect interpretations in all four Tibetan traditions, including his own Geluk tradition.

一些关于大圆满和大手印的释论说:

“这种住于烦恼中的智慧才是真正的智慧,以此为基础,一切众生都已经成佛了。
虽然我们无始以来都是佛,但我们还得再开悟。
我们现在的智慧是佛的遍智心,佛的三身本具在每个众生身上。
众生有一个根本清净的基础,它不仅是空性,而且具有三个方面:
它的本体是法身——本智的实相;
它的自性是报身——那心的显现层面;
大悲是化身——它的光辉或力用表达。

简而言之,他们说所有的三佛身都存在于现在了,在我们的凡俗状态中已经完全形成,但由于它们是被障蔽的,我们不知道它们的存在。”

这种从字面上理解的陈述充满了问题。

虽然有些人的批评是偏袒和不公平的,并且只驳斥了某些传统的错误观念,但章嘉若贝多杰(1717-86 年)却不偏不倚,指出了所有四个西藏传统(宁玛、萨迦、噶举、格鲁)的(可能蕴含的)错误解释,包括他自己的格鲁派传统。

In his Song of the Experience of the View, he says,

“I say this not out of disrespect to these masters, but perhaps they have had less exposure to rigorous philosophical investigation of the great treatises and were unable to use certain terminology appropriately.”

That is, the difficulty in their assertions lies in a broad use of terminology that is not grounded in the authority of the great treatises.

在他的《证道歌》中,他说,

“我这样说,并不是对这些大师的不敬,而是他们对大论(广论)的严密哲学考察较少,无法恰当地使用某些术语。”

也就是说,他们所提出结论之中的问题,在于广泛使用了没有以大论的权威为基础的术语。



 楼主| 发表于 2023-3-8 14:21 | 显示全部楼层
Of course, Changkya’s comments do not apply to Dzogchen and Mahāmudrā masters such as Dodrup Jigme Tenpai Nyima and his teacher Awa Pangchu, who have doneserious philosophical study and examination of the great treatises and who ground their understanding of Dzogchen in them. Their interpretations and writings are excellent.



当然,章嘉的评论不适用于大圆满和大手印上师,如:多珠·晋美丹贝尼玛(第三世多智钦)和他的老师阿瓦邦楚(此人我未能考证其身份),他们对大论进行了认真的哲学研究和审查,并将他们对大圆满的理解建立在其中。 他们的解释和著作非常出色。



All four Tibetan traditions teach practices that search for the mind — where it came from, where it goes, what its shape and color are, and so forth.



Speaking of this shared practice, Changkya said that after searching in this manner, we find that the mind is not tangible, lacks color and shape, and does not come from one place or go to another.



Discovering this, meditators experience a sensation of voidness. However, this voidness is not the emptiness of inherent existence that is the ultimate reality of the mind; it is the mere absence of the mind being a tangible object.



Although someone may think this voidness is ultimate reality and meditate in that state for a long time, this is not meditation on the ultimate nature of the mind.



所有四种西藏传统(宁玛、萨迦、噶举、格鲁)都教导寻找心的修行——心从何而来,去向何方,它的形状和颜色是什么,等等。



谈及这种共通的修法,章嘉说,经过这样的追寻,我们发现心是无形的,没有颜色和形状,不从一处来,也不去往另一处。



发现这一点,禅修者会体验到空的觉受。 然而,这种空并不是心的法性(究竟实相)——即自性空; 它只是使“无心”成为一个具体的所缘。



虽然有人可能认为这种空(的觉受)是究竟实相,并在那种状态下禅修了很长时间,但这并不是对究竟心性的禅修。



Knowledge of the two types of buddha nature answers this question.



One is the naturally abiding buddha nature — the emptiness of inherent existence of our minds — which has always been and will always be the ultimate nature of our minds.



The second is the transforming buddha nature — the mind whose continuity goes on to awakening but at present is not yet freed from defilement.



This mind serves as the basis for the emptiness that is the naturally abiding buddha nature.

These two types of buddha nature are already present within us.



The afflictions are not embedded in our minds; our minds are obscured by defilements but are not the nature of defilement.



These obscuring factors can be forever eliminated by applying suitable antidotes.



This buddha nature is an indelible part of us.

Each sentient being has it, so no matter how low we or others may fall as a result of our afflictions, afflictions and suffering are not our nature. We are worthwhile beings who deserve happiness.



Our buddha nature can never be lost and we do not need to prove ourselves to anyone.



The unpurified mind is saṃsāra; the purified mind is the basis of nirvāṇa. All that is needed is our confidence and sincere effort to follow the path, purify our buddha nature, and cultivate awakened qualities. These are the topics of the present volume.



两种佛性的知识回答了这个问题。



一是本然常住的佛性(实相佛性,即空性,也就是无自性)——我们的心的自性空——这一直是,也将永远是我们心的究竟本性。

(这一部分,可以参看贾曹杰的《宝性论大疏》,江波译)



第二个是变化的佛性(相续佛性,相续如来藏,也就是心不断的明分)——那个,直到觉悟相续,但现在还没有从烦恼中解脱的心。此心(后者,相续佛性),是本然常住的佛性——空性(前者)的基础。



这两种佛性已经存在于我们心中。



烦恼并不是我们的心中之根(原文作并非植根于我们的心); 我们的心被烦恼障蔽,但心的本质不是烦恼。



通过使用适当的对治,可以永远消除这些障蔽因素。



这种佛性是我们不可磨灭的一部分。



每个众生都有,所以无论我们或他人因我们的烦恼而堕落到多么低下,烦恼和痛苦都不是我们的本性。 我们都是值得拥有幸福的人。



我们的佛性永远不会丢失,我们不需要向任何人证明自己。



未净化的心是轮回; 清净的心是涅盘的基础。 所需要的只是我们的信心,和,真诚的努力去遵循这条道路,净化我们的佛性,培养觉醒的品质。 这些是本册书的主题。


(完)


23-3-8,亦祝论坛诸位女性贤友妇女节吉祥!
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发表于 2023-3-8 15:06 来自手机 | 显示全部楼层
因此,很多人迷信《西藏生死书》,认为死亡时见到母光明就可以自动解脱,这是根本不可能的。请看阿含基本教典,以及相应部,佛陀说,只要有随眠在,是不可能不转生的。
发表于 2023-3-8 15:07 来自手机 | 显示全部楼层
这解釋了我心中的一些問題。
发表于 2023-3-8 15:13 来自手机 | 显示全部楼层
一些宁玛派引导中提到見到母光明不只是解
发表于 2023-3-8 15:15 来自手机 | 显示全部楼层
脫而是现证法身。与格鲁派说法差别挺大的
发表于 2023-3-8 15:39 | 显示全部楼层
cjysy 发表于 2023-3-8 14:21
Of course, Changkya’s comments do not apply to Dzogchen and Mahāmudrā masters such as Dodrup Jigm ...

善哉善哉善哉,随喜赞叹
发表于 2023-3-8 16:03 | 显示全部楼层
本帖最后由 阿傣 于 2023-3-8 16:19 编辑

师兄又忍不住慈悲,还是回来了。虽然看不太懂,但是可以开阔视野,随喜!
发表于 2023-3-8 16:19 | 显示全部楼层
很受益,希望师兄常回来讲几句,期盼
发表于 2023-3-8 22:42 | 显示全部楼层
觀音尊者與比丘尼圖丹卻准這系列的書原則上是以廣論為架構, 但卻是更深入淺出的介紹給佛法基礎較薄弱的歐美人士閱讀後, 能接上廣論的內涵,直白地說:廣論的道前基礎
发表于 2023-3-9 17:56 来自手机 | 显示全部楼层
沒有在生時證得子光明,難以在死時"子入母懷"。此處的譬喻是說子見母自然認識,倘使連子都不知,如何認識母。中有大聞解脫有一部份是給大圓滿修行人的提點,並不是隨便什麼人聽到就能在死時現證法性。但當然,法音入於耳根,也能種下來世學佛的緣份。
发表于 2023-3-16 14:12 来自手机 | 显示全部楼层
narraboth 发表于 2023-3-9 17:56
沒有在生時證得子光明,難以在死時"子入母懷"。此處的譬喻是說子見母自然認識,倘使連子都不知,如何認識母 ...

什么样叫子光明?
发表于 2023-3-17 19:49 | 显示全部楼层
bmdj 发表于 2023-3-16 14:12
什么样叫子光明?

HHDL:

"【釋菩提心論】是空分的勝義光明菩提心,就是我想在此要解釋的內容,在【密集金剛】的釋中說:悲心與菩提心雙運而獲得的果位。悲心指幻身,菩提心指勝義光明,經雙運修成能獲得雙運果位。此處的世俗菩提心的世俗,是指明相、增相、得相三相中遮止粗分意識的情形,意是屬於世俗諦。先遮止粗分意識消溶進入三相,三個微細的第一個明相現起,被稱為空。當明相消溶至增相,這名為極空。當增相消溶入得相時,稱為大空。心變得極微細,遠離了相增得三相,進入光明心(生起子光明,修所成的光明),是一切空。光明又分為子光明及母光明,母光明是生死凡夫本具有的(死亡時是由粗意識而到最細微的意識母光明,投胎時由這最細微意識母光明投胎,漸成粗顯的意識);這裡的光明是大修行者,刻意由修道的力量,遠離了相增得三相,生起的子光明,次以光明心緣空性,得勝義菩提心,雙運而得幻身果位。"
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