信心之樹:自我教誡
大梵天王請佛轉法輪的
故事
信心、
解答常見疑難饒益徒眾
如意寶鬘
中英對照
大圓滿—佛陀的終極理念
Dzogchen:the ultimate teaching of Buddhas
放生、 牧女獻糜 、
名相解釋
 

 

愛慧人第二十五期
二零一二年一月
   

 

中英對照
大圓滿—佛陀的終極理念
Dzogchen-The Ultimate Teaching Of Buddhas

 

 

第二十二章  「空」與「空覺不二」的分別

Ch. 22  Distinction between ‘emptiness’ and ‘inseparability of awareness and emptiness’

 

 

1這種「虛妄生命帶來的障礙」是甚麼?
依照般若經典來說「虛妄生命」主要是由知識而來,譬如我們獲得知識的識體的局限性,認知工具的二分性,使我們天生下來便與真實疏離,自己走進死胡同卻不自知。在這個角度來看,我們簡直是天生的瞎子,在法界中不如法而行,走錯路,常付代價。在經典系統中,衝破「虛妄生命」唯一的方法是體證空性,「行深般若波羅蜜多時,照見五蘊皆空,度一切苦厄。」以自身生命現象為基礎,以徹底的、圓滿的般若體證空性,才可徹底掃除虛妄生命帶來隱蔽真實的障礙。

但明顯地,經典系統在這理念仍有待補充:首先是仍有「能」觀照之行深般若波羅蜜,「所」透入之空性,仍有「能」、「所」二分的痕跡;再者,重視客體進路的空性的重要,體證生命存在的祕密便可「度一切苦厄」,以至心無罣礙、遠離五種恐怖(不活畏、惡名畏、死畏、惡趣畏、怯眾畏),但個人在這理法中扮演何種角色,人有沒有證空的能力,空與自身的關係屬主屬客,都沒有清楚交待,於是密咒系統便不能不對此有所補充。

2 密咒系統如何繼般若經典再上一層,補充「無二分」?

密咒系統如何繼般若經典再上一層,補充「無二分」的理念,內三密乘都不約而同地處理空與內心的問題,它是逐層遞進的。瑪哈瑜伽(薩迦、噶舉、格魯屬之)提出空明不二;阿努瑜伽提出空樂不二;阿底瑜伽提出空覺不二,都是繼般若系統在修行理路上層層升進。

3密咒系統中「空覺不二」理念的根據是甚麼?
「空覺不二」的理念根據可歸納為下列五點:
現象界的本質是無二。
現象界中各各東西,每一個在它自身的狀態中是超越意念的極限(所有法都具有不能增益性及自我圓滿性)。
沒有任何文字、概念、圖象可以描述上述二種狀態。
只有通過甚深禪定才可了解上述首兩項狀況。

4但世俗眾生的不淨業力影像,修行者生起證悟影像,體證者的純淨影像依然可以依因緣法則如是地示現。

Dzogchen-The Ultimate Teaching Of Buddhas

Ch. 22  Distinction between ‘emptiness’ and ‘inseparability of awareness and emptiness’

1 What do you mean by ‘obscurations of this delusive life’?

As described in the Prajñāparāmitā teachings, conceptual thoughts and knowledge in our mind obscure us.  Limited by the agents of acquiring intellectual knowledge and most importantly, they are dualistic so that we are born to be separated from the true nature of the mind, trapped in a net even without knowing our own real condition.  Blind congenitally we are and repeatedly repay for following the wrong paths.  The one and only method, in the Sūtra system, to gain freedom from ‘deluded life’ is the realization of emptiness.  “Meditating deeply on Perfection of Wisdom, He clearly perceived that all five skandhas of human existence are empty of inherent nature, thus He transcended all sufferings.”  Realize emptiness by complete and perfect wisdom can totally wipe off all obstacles covering the face of the truth produced from our past and present delusive lives.

Apparently, the viewpoints of the Sūtra system are obscured and lead their devotees into dualism: an ‘apprehender’ of Meditating deeply on Perfection of Wisdom and an ‘apprehended object’ of clearly perceived that all five skandhas of human existence are empty of inherent nature.  Here, it is of paramount importance on the observed object in realizing the secret of existence so as to ‘transcend all sufferings’, dwells without delusion and free from five fears (fear of giving away all lest they should have no sustenance; fear of being insignificant after sacrificing their reputation; fear of dying in situations that call for self-sacrifice; fear of falling into evil circumstances; and fear of addressing an assembly, especially in the presence of men of importance).  Positing subject and object of self and emptiness, the role and the ability of an individual to realize emptiness are incongruity never mentioned and left unanswered implying there exists very much limitation and the higher hierarchical vehicle, secret Mantrayāna has no alternative but to approach necessary complement.

2 In what way does the viewpoint of secret Mantrayāna, more sophisticatedly than the Wisdom Sūtra system, succeed in extensively explicating ‘inseparability’?

All three inner Tantras employ the emptiness of all phenomena as the starting point to deal with our mind.  Mahāyoga (including Śākya, Kaygu, Gelug schools) asserts clarity and emptiness are as inseparable, where the two succeeding yānas, in hierarchy, Anuyoga and Atiyoga stress the bliss and emptiness inseparable and awareness and emptiness inseparable, respectively.

3Actually, what is the rationale behind ‘inseparability of awareness and emptiness’ in secret mantra system?

The view of ‘inseparability of awareness and emptiness’ can be epitomized in five statements:
1  All phenomena that is non-dual in nature.
2  Each occurrence and appearance, within the sphere of worldly phenomena, in their true condition are beyond the limits of the mind (this means that all phenomena is uncreated and at the same time, complete in itself).
3  The true condition does not develop into an intellectual idea and there exists no word, concept nor pictures conveying the truth.
4  No practice other than profound contemplation perceives the true condition.
5  The impure karmic vision of ordinary beings, the vision of experience recognized by practitioner, and the pure vision of the enlightened beings manifest according to the natural law of cause and effect.


 


 
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