頂果欽哲仁波切：如何修持大圓滿
On Dzogchen Meditation
- courtesy of Shechen Gompa, Boudhanath, Kathmandu -
- 尼泊爾雪謙寺提供 -
BUDDHA-NATURE
佛性
Is my meditation correct? When shall I ever make progress? Never shall I attain the level of my spiritual Master? Juggled between hope and doubt, our mind is never at peace.
我修持的方法對嗎？我什麼時候才會有進展呢？我是不是永遠達不到自己上師的境界呢？我們的心總是在希望與懷疑間來回擺盪，無法平靜。
According to our mood, one day we will practise intensely, and the next day, not at all. We are attached to the agreeable experiences which emerge from the state of mental calm, and we wish to abandon meditation when we fail to slow down the flow of thoughts. That is not the right way to practise.
我們的修持隨著心情起伏，今日精勤修持，隔日則懈怠無功。當心境平穩時，我們對其中生起的悅意覺受感到貪愛，在難以減緩念頭之流的速度時則蒙生退意。這並非正確的修持之道。
Whatever the state of our thoughts may be, we must apply ourselves steadfastly to regular practice, day after day; observing the movement of our thoughts and tracing them back to their source. We should not count on being immediately capable of maintaining the flow of our concentration day and night.
無論念頭處於什麼樣的狀態，我們都必須堅定精進，日復一日規律修持，觀察念頭的生滅，並溯及其源頭。我們不應希求在短時間內即達到晝夜安住於禪定的境界。
When we begin to meditate on the nature of mind, it is preferable to make short sessions of meditation, several times per day. With perseverance, we will progressively realise the nature of our mind, and that realisation will become more stable. At this stage, thoughts will have lost their power to disturb and subdue us.
剛開始觀修心性，最好能一日數座，每座不宜過長。若能持之以恆，將能漸次了悟心性，且此了悟也能日漸穩固，到那時，就能不受妄念擾動而任其擺佈。
Emptiness, the ultimate nature of Dharmakaya, the Absolute Body, is not a simple nothingness. It possesses intrinsically the faculty of knowing all phenomena. This faculty is the luminous or cognitive aspect of the Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the product of causes and conditions; it is the original nature of mind.
法身的究竟自性為空性，而空性並非空無一物，它本來就具有遍見諸法的能力。此等能力是法身的明分（明照或能知的層面），任運而現。法身是自心本性，並非因緣聚合所成。
Recognition of this primordial nature resembles the rising of the sun of wisdom in the night of ignorance: the darkness is instantly dispelled. The clarity of the Dharmakaya does not wax and wane like the moon; it is like the immutable light which shines at the centre of the sun.
認清此本初自性，有如智慧之陽升起，瞬然驅散無明暗夜。法身的明性，好比太陽核心的亮光，恆時閃耀，而不像月亮會盈虧消長。
Whenever clouds gather, the nature of the sky is not corrupted, and when they disperse, it is not ameliorated. The sky does not become less or more vast. It does not change. It is the same with the nature of mind: it is not spoiled by the arrival of thoughts; nor improved by their disappearance. The nature of the mind is emptiness; its expression is clarity. These two aspects are essentially one's simple images designed to indicate the diverse modalities of the mind. It would be useless to attach oneself in turn to the notion of emptiness, and then to that of clarity, as if they were independent entities. The ultimate nature of mind is beyond all concepts, all definition and all fragmentation.
無論雲團何時湧現，虛空的本性不會因此受損; 雲團消散時，虛空的本性也不會因此增長。虛空之廣袤，不減不增，無有變異。心性亦是如此：其本性不隨念頭生滅而有所損益。心的自性為空，體性為明。此二層面主要是當作指明心具備不同模式的簡單意象，如果一下子耽著於空性的概念，一下子又耽著於明性的概念，把空性與明性視為各自獨立的本體，如此將毫無作用。心的究竟本性是超越概念、無可定義、無可分割的。
"I could walk on the clouds!" says a child. But if he reached the clouds, he would find nowhere to place his foot. Likewise, if one does not examine thoughts, they present a solid appearance; but if one examines them, there is nothing there. That is what is called being at the same time empty and apparent. Emptiness of mind is not a nothingness, nor a state of torpor, for it possesses by its very nature a luminous faculty of knowledge which is called Awareness. These two aspects, emptiness and Awareness, cannot be separated. They are essentially one, like the surface of the mirror and the image which is reflected in it.
有個孩子說：「我可以在雲朵上行走！」但如果他真的到達雲朵面前，他會發現找不到落腳處。同樣的，如果不檢視念頭，就會以為它們為實有，但如果加以檢視，則什麼都沒有。這正是所謂既空又顯。心的空性不是空無一物，亦非昏沈呆滯的狀態，因為心本具明照的能知力，稱為覺性。空性與覺性這兩個層面是無可分別的，猶如鏡面與鏡面上的映像而本為一體。
Thoughts manifest themselves within emptiness and are reabsorbed into it like a face appears and disappears in a mirror; the face has never been in the mirror, and when it ceases to be reflected in it, it has not really ceased to exist. The mirror itself has never changed. So, before departing on the spiritual path, we remain in the so-called "impure" state of samsara, which is, in appearance, governed by ignorance. When we commit ourselves to that path, we cross a state where ignorance and wisdom are mixed. At the end, at the moment of Enlightenment, only pure wisdom exists. But all the way along this spiritual journey, although there is an appearance of transformation, the nature of the mind has never changed: it was not corrupted on entry onto the path, and it was not improved at the time of realisation.
念頭於空性中顯現又消融，就像鏡中之臉的映現與消失，那張臉從未存在於鏡面裡，當鏡中之臉的映像消逝，它也不會真的從此不存在。鏡子本身也沒有任何改變。在步上修道之前，我們看起來是受到無明主宰而身處於所謂「不淨的」輪迴裡。若我們誓言投入修持，將跨越無明與智慧彼此摻雜的狀態，直到最後獲得證悟的那一刻，屆時將唯有清淨本智。在這一路修持的過程中，儘管看起來有些轉變，但是心的本性未曾改變：不因入於修道而有所損壞，也不因獲得了悟而有所增益。
The infinite and inexpressible qualities of primordial wisdom "the true nirvana" are inherent in our mind. It is not necessary to create them, to fabricate something new. Spiritual realisation only serves to reveal them through purification, which is the path. Finally, if one considers them from an ultimate point of view, these qualities are themselves only emptiness.
「勝義涅槃」的本初智具備無量且無可言詮的功德，而這些功德是自心本具的，無需造作亦無需假立。了悟只不過是透過淨化─亦即修道─而彰顯出這些功德。最後，如果行者從究竟的觀點來看，這些功德本身不是別的，正是空性。
Thus samsara is emptiness, nirvana is emptiness - and so consequently, one is not "bad" nor the other "good." The person who has realised the nature of mind is freed from the impulsion to reject samsara and obtain nirvana. He is like a young child, who contemplates the world with an innocent simplicity, without concepts of beauty or ugliness, good or evil. He is no longer the prey of conflicting tendencies, the source of desires or aversions.
故而，輪迴是空性，涅槃亦是空性，於是兩者便無好壞分別。了悟心性的人，不再有拒斥輪迴與求取涅般的強烈慾望，他像個年少的孩子，以無邪單純的態度靜觀著這個世界，而無美醜之分、善惡之別。他不再受到彼此矛盾的習性所制，而那些習性正是貪嗔之源。
It serves no purpose to worry about the disruptions of daily life, like another child, who rejoices on building a sand castle, and cries when it collapses. See how puerile beings rush into difficulties, like a butterfly which plunges into the flame of a lamp, so as to appropriate what they covet, and get rid of what they hate. It is better to put down the burden which all these imaginary attachments bring to bear down upon one.
為每日生活的紛擾而憂煩是毫無意義的，就像其他的孩子，砌築沙堡時興高采烈，沙堡塌毀時痛哭流涕。看看那些愚昧者，為了親所貪愛與遠所憎恨，好比飛蛾撲火，倉促行事而讓自己陷入困境。最好是放下這些非理作意的貪執，不再讓自己背負如此重擔。
The state of Buddha contains in itself five "bodies" or aspects of Buddhahood: the Manifested Body, the Body of Perfect Enjoyment, the Absolute Body, the Essential Body and the Immutable Diamond Body. These are not to be sought outside us: they are inseparable from our being, from our mind. As soon as we have recognised this presence, there is an end to confusion. We have no further need to seek Enlightenment outside. The navigator who lands on an island made entirely of fine gold will not find a trace of anything else, no matter how hard he searches. We must understand that all the qualities of Buddha have always existed inherently in our being.
佛有五「身」或說五種成佛的層面：化身、報身、法身、體性身、不變金剛身。這五身無需外求：我們的相續、我們的自心與此五身是沒有分別的。一旦能認出此，迷惑便將終盡。我們再也不用外求證悟。登上純金小島的航海家，無論如何竭力搜尋，也不可能發現黃金以外的物質。我們務必要明白：我們的相續中一直以來都本自具有佛的一切功德。
Sarva Mangalam!
May all beings be happy!
http://keithdowman.net/dzogchen/dilgo-khyentse-dzogchen-meditation.html
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