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	探本尋源見月稱釋迦牟尼佛成就法
	解答常見疑難饒益徒眾如意寶鬘
	貪愛利養提婆達多自作孽阿底峽尊者修行法門之尊師重道
	中英對照大圓滿—佛陀的終極理念 Dzogchen:the ultimate teaching of Buddhas
	浴佛慶典、清明超度大法會、封底說明：天人同慶、名相解釋

愛慧人第十九期
二零一零年七月

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

第十五章修大圓滿的預備工作

Ch. 15 Preliminaries of practising Dzogchen

1 在密乘修行大圓滿中應有何前行？

大圓滿修行，在常規下應先精勤地修好本尊法的生起及圓滿次第，那時你已進入意念本質——甚深禪定（三摩地）。

2 有沒有一句話可以總括大圓滿修行？

有，「出過勤修」是歷來大圓滿修行者的座右銘。

3 怎樣才可以做到「出過勤修」？

你先要修本尊法，體證禪定的甚深狀態。例如當你得到大悲觀音的傳承，你每日要實踐轉化的觀想，利用六字大明咒與本身能量所作的觀想結合，過了一段時期，你在甚深禪定中體證本自清淨的內心本質的覺醒，這時你無須再倚賴觀想一切事物而頓時處於大手印狀態中，你的修行過程中不再有「更改」、「修正」、「後悔」、「浪費」的意念或言語。

4 那麼是否說「轉化過程」，例如把五毒轉化成五智都是一個過程，都是一個虛假的建構？

凡是過程都是虛假的建構，只具「修行」的意義，沒有「證悟」的意義。而達到「大手印」那種「輪迴涅槃無二狀態」或「出過勤修」的狀態，是要多年閉關修行的。

5 那麼以前上師提過大圓滿（自我解脫）的原理是否對虛妄的一種「修正」、「更改」？

「自我解脫」沒有針對性，不是有一個主體去使虛妄自我解脫，所以它不是一種修正、更改的方法，而是一種智慧赤裸的流露。

第十六章「自我解脫」的方法

1 上師，一個修行者是否常要凝神寂坐，來維持每個虛妄念頭都「自我解脫」？

讓你對身體、呼吸和念頭的緊張全部捨你而去，只需要維持一個活靈的展現，根本毫不費力即可放鬆及消融對某一個對象的倚賴，然後把目光凝視虛空。

2 我開始修行時，覺得自己混亂的念頭比以前增加了，我常被這更多的念頭分散。

開始修行時，覺得自己念頭很多、很分散，這只是自己意念得到放鬆。自己的意念變得更清晰明確，而使你更容易覺醒它。正如波濤洶湧的海洋，你無法看到海底；但當它回復平靜，你就可看到它的深處。

當這些念頭轉動時，你只要生起警覺，不要追隨著它們，不要被它們分散自己。

你要清楚分析「被這念頭分散」是甚麼意義？假如你看到一個人，立刻討厭他，這時你便成為虛妄念頭的俘虜；換句說話，如果你維持任運的覺醒，你會問自己為甚麼在這世上要憎厭一些自己遇見的人？那一個「自己憎厭的人」實在亦是自己清淨的一部份。你能這樣了解，你便進入在真實狀態下的放鬆，一切緊張，便會消解。

3 上師，為甚麼自己所憎厭的人是自己清淨的一部份？

進入你所有感官的認知，只有影像，不是對境的自身，在甚深禪定中，這些影像都被視作自己「內心本質的覺醒」的展現。所以大圓滿心髓對修行的定義是：將自我與影像整合。這時應沒有被抗拒或被接納的事物。修行的精髓就是使自身處於放鬆的展現狀態。

Dzogchen-The Ultimate Teaching Of Buddhas

Ch. 15 Preliminaries of practising Dzogchen

1 Are there any preparatories of practising Dzogchen in Secret Mantrayāna?

You should put the conventional path of creation and completion stages of deity yoga into practice with belief in the efficacy of personal effort. At that time, you have already entered into the nature of mind – profound contemplation (samādhi).

2 Is there any saying that can conclude Dzogchen practice?

‘Beyond effort’ is so universally adopted by Dzogchen practitioners as the ever motto.

3 Can you tell me how to make ‘beyond effort’ possible?

To realize the profound state of contemplation, firstly, you need to practise deity yoga. For instance, if you are fortunate enough to receive the transmission of The Compassionate One, you practise the visualization of transformation everyday by chanting and meditatively visualizing, a sequence of images, the ‘six-syllable mantra’ to unify the image with the energy of your own. Within the sphere of profound concentration, you experience the awakening of the purity and clarity nature of the mind, more likely after a certain time. You no longer rely on any visualization but, instantly, remain in the state of Mahāmudra. No more concept or words of ‘erase’, ‘superadd’, ‘regret’, ‘waste’ can apply to this true condition.

4 Does it imply that the ‘transformation process’, let’s take an example of the process of transforming the five poisons into five wisdoms, is an imaginary construct?

Process, as conjures by our mind, is no more than a mental fabrication and bears its real meaning in ‘practice’ but not in ‘complete enlightenment’.

To attain the ‘non-dualistic state of saṁsāra and nirvāṇa’ or ‘beyond effort’ in ‘Mahāmudra’, you had better take years of solitary practice, I mean to say going into retreat.

5 The principle of Dzogchen (self–liberation), is it taken as a kind of ‘erase’ or ‘superadd’ to such mental fabrication, as mentioned previously by you, master?

‘Self-liberation’ denotes no bounded or subjective entity such as ‘ego’ to be freed. There’s nothing to ‘correct’ or ‘superadd’, indeed, it is the display of naked awareness.

Chapter 16 The Approach of Self-Liberation

1 Master, whether a practitioner should always meditate attentively in order to let each and every delusive thought to be ‘self-liberated’?

Simply remain in a vivid manifestation of mind by letting go all the tension of your body, breathing and thoughts. Then, you can relax without any effort and dissolve the attachment to any single object, thereafter, gaze at the empty space.

2 When I start to practise, I recognize even more thoughts than before and my mind wanders away easily.

It seems that even more thoughts appearing than normal, in the case starting practise, because your mind has been relaxed and becomes so focused and clear to realize their movements, in the similar way as you cannot see the bottom of the turbulent sea, once it is undisturbed, you can see the deepest part of it without difficulty. What you need is to become aware of the movement and the rising of the thoughts. Do not chase them nor become distracted.

Analyze clearly, what you say, ‘being distracted by the thoughts’ really means. If you are a person dislike other while seeing him, you turn out to be the slave of your delusive thoughts. In other words, if you remain in the state of spontaneous awareness, ask yourself, would you rather hate someone that you have met in this world? That particular person is actually part of your own purity. Understanding the nature of such experiences, you enter the real state of relaxation and, meanwhile all your tensions and anxieties will seek to resolve.

3 Master, I can’t figure out, why the one we dislike is part of my purity?

What enters into your sensory cognitions is nothing but the projection of the object. In profound contemplation, these appearances are viewed as the manifestation of the awakening of our true intrinsic nature. The definition of the practice of the innermost essence of Dzogchen is the integration of self and phenomena. At this time, nothing will be rejected nor accepted and to maintain the presence of the state of relaxation is the essence of the practice.

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