Soh

Note: Tejananda's insights has since deepened from the early years. Originally in English, translation and footnotes in Chinese were produced by ChatGPT.

**注:**Tejananda的体悟(tǐ wù)自早年起已更加深刻。原文为英文,中文翻译及脚注由ChatGPT完成。


1

简体中文翻译:

John Tan 2008 年对 Tejananda 的文章发表评论:

是的,AEN

原文:

“John Tan commented about Tejananda’s writings in 2008:

“Yes AEN,

2

简体中文翻译:

尽管围绕 FWBOFriends of the Western Buddhist Order,西方佛教徒团体)有各种争议,但我认为这是篇不错的文章。我只想提几处要点。

原文:

“Despite all controversies surrounding FWBO, I think this is a good article. There are just a few points I want to make.

3

简体中文翻译:

虽然文章谈的是自发生起,但当我们把觉知当作镜子般的映照来对待时,不可能生起真正的无努力状态。只有在我们修行的后期阶段,这一点才会变得清晰。

原文:

“Although the article is about the 'spontaneous arising', it is not possible for effortlessness to arise when we treat Awareness to be mirror-like reflecting. This will become clear only at the later phase of our practice.

4

简体中文翻译:

即使当无我的洞见生起并体验到无我,是谁这个问题可能已经消失,但作为一个中心的倾向依然存在,并以一种非常微妙的方式在形式上呈现。它表现为对此处感”“当下感以及这种临在的感知。很快,此时此地和临在就会成为修行的目标

原文:

“Even when insight of anatta arises and no-self is experienced, the 'who' may be gone, but still the 'tendency to remain as a center' remains and is taking 'forms' in a very subtle way. It manifests as the sensation of the 'hereness', 'nowness' and 'this Presence'. Quickly the 'here and now and presence' becomes the 'goal' of practice.

5

简体中文翻译:

实际上,此处感当下感自性同样都没有自身固有存在,它们本质上是同样的空性,必须被正确地体证为同样的空(非固有)。修行者必须以缘起来替代这种核心,但这种需求必须以洞见的方式自然生起。这就是第六阶段的要旨。

(注:此处自性译为“selfness”原文中意指我性自性,非无自性之术语,避免混淆。)

原文:

“In truth 'here-ness' and 'now-ness' is as inherent as 'selfness' that is equally empty of inherent existence and must be correctly experienced as equally empty (non-inherent) in nature. Practitioners will have to replace this core with 'dependent orginination' but this need must arise as an insight. This is the essence of stage 6.

6

简体中文翻译:

这篇文章虽然作者有不二的体验,但仍然充满了二元式的表达。正如我之前告诉过你的,不要低估持续以二元方式喋喋不休所造成的影响。如果我们不断重复现象在觉知中生起,而不是现象作为觉知生起,那么即便从未有真正的分离,意识也会仿佛看到有一个分离存在。虽然这似乎只是为了交流方便而作的随意表达,但其影响是微妙的。随着时间推移,这种缓慢而微妙的影响会让分离显得惊人地真实。即便对那些已经体验过不二的人来说,这一点也不会幸免。

原文:

“The article is also full of dualistic expressions despite his non-dual experiences. As I have told you before, not to underestimate the impact of the constant chattering in a dualistic manner. If we continuously repeat “phenomenon arises in awareness” and not “as Awareness”, even though there never was a separation, consciousness will see as if there is a separation. Although it may seem to be a casual expression for communication sake, the impact is subtle. In time to come, the slow and subtle impact will make separation appears amazingly real. This is true even for those that have experienced non-duality; they are not spared from it.

7

简体中文翻译:

最后,绝不要低估束缚的力量。它正是我们迷失的根本原因。此处感和当下感的执取也是由此而来。因此,你应同样重视意识不断在自身上刻下印记的这一面,一旦印记形成,就很难破除。许多在明见了觉知及其不二光明性后涌现为大师的印度教不二论(Advaita)及佛教修行者,往往忽视了这一点。他们被光明性所淹没,并向那一面倾斜。其实形成印记的倾向与我们不二的本性一样无始,我们必须如其本然地去看待意识。对此务必认真对待,这样便不会再困惑于为何我们在如此光明的本性中仍会迷失了。 :)

原文:

“Lastly never underestimate the strength of the 'bond'. It is the very reason why we are lost. The grasping of 'here-ness and now-ness' is also the result of it. So give equal importance on the aspect that consciousness incessantly creates imprints upon itself and once formed is difficult to break. Many Advaita as well as Buddhist practitioners that emerge as masters after certain glimpses of our Awareness and its non-dual luminosity often neglect this point. They got overwhelmed and skewed towards luminosity. This 'tendency of creating imprints' is as beginningless as our non-dual nature, we must see Consciousness as it is. Do take this seriously and there will be no problem understanding why we are lost despite our luminous nature. :)”

以上为 John Tan Tejananda 文章的评论部分之完整翻译与原文。

 

More John Tan Comments:

聊天记录


(聊天记录前说明)

下文是 2008 9 23 日至 2008 9 25 日间的一段对话记录,含有多行时间戳及简短对话。翻译遵循与正文相同的规则:每个英文段落行后先给出简体中文翻译,再原原本本列出英文行文。不做任何删减或改写。所有可能涉及的佛教术语亦依照之前约定。

由于内容较长,我们将分段呈现:

聊天记录翻译

(在本部分里,每一行的时间戳及人物标识皆视作一个原文段落。若有连续行,仍会逐条翻译。若一次消息无法容纳全部内容,将在末尾注明“[在下一条消息中继续]”,并紧接着在下条消息中从中断处继续。)


原文段落 1

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Session Start: Wednesday, September 23, 2008

简体中文翻译:

会议开始:2008 9 23 日(星期三)


原文段落 2

kotlin

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(3:06 AM) AEN:             what do u tink of this article: http://sites.google.com/site/tejanandajohnwakeman/pureawareness

简体中文翻译:

(凌晨 3:06AEN:你觉得这篇文章怎么样?[链接省略:纯粹觉知文章地址]


原文段落 3

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Session Start: Wednesday, September 24, 2008

简体中文翻译:

会议开始:2008 9 24 日(星期三)


原文段落 4

csharp

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(12:36 PM) Thusness:              The article is very good.

简体中文翻译:

(中午 12:36Thusness:那篇文章非常好。


原文段落 5

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(12:36 PM) Thusness:              But the insight is not as clear yet not as in anatta, but DO as in stage 6.

简体中文翻译:

12:36 PMThusness:不过,这里的体悟并不那么明朗,不是指无我(anatta),而是指缘起(DO)层次,第 6 阶段。


原文段落 6

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(12:37 PM) Thusness:              It is very difficult to arise the insight of stage 6 that what is the main differences between mirror reflecting and DO.

简体中文翻译:

12:37 PMThusness:第 6 阶段的见地要生起非常困难,主要在于分清镜子映照缘起DO)之间的差异。


原文段落 7

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(12:38 PM) Thusness:              This is the essence of spontaneous arising and self-liberation.

简体中文翻译:

12:38 PMThusness:这其实就是自发显现自行解脱的核心。


原文段落 8

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(12:38 PM) Thusness:              without realising stage 6, there is no true effortless and spontaneity.

简体中文翻译:

12:38 PMThusness:若没证得第 6 阶段,就不会有真正的无造作自发


原文段落 9

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(12:39 PM) Thusness:              That is why from beginning I told you not to talk about self-liberation or spontaneous arising before one underwent anatta and DO (emptiness).

简体中文翻译:

12:39 PMThusness:这就是为什么我一开始就告诉你,在经历了无我(anatta)和缘起(空性)之前,别去谈什么自行解脱自发显现


原文段落 10

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(12:42 PM) AEN:          not as clear yet not as in anatta, but DO as in stage 6.

--> u mean not DO

简体中文翻译:

12:42 PMAEN:你说并不如同无我那样清晰,而是指第 6 阶段的缘起
——你是说并不是缘起吗?


原文段落 11

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(12:42 PM) AEN:          icic

简体中文翻译:

12:42 PMAEN:明白明白。


原文段落 12

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(12:42 PM) Thusness:              yes.

简体中文翻译:

12:42 PMThusness:对的。


原文段落 13

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(12:43 PM) Thusness:              It is very difficult to have insight of stage 6.

简体中文翻译:

12:43 PMThusness:要证得第 6 阶段的洞见是非常难的。


原文段落 14

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(12:43 PM) Thusness:              but whatever I have written stage 1 to 6, u must take it seriously, every word.

简体中文翻译:

12:43 PMThusness:但我写的从第 1 阶到第 6 阶的内容,你都得认真对待,每个字都不要轻忽。


原文段落 15

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(12:44 PM) Thusness:              and whatever i told u about first anatta, then emptiness then spontaneous-arising

简体中文翻译:

12:44 PMThusness:还有我跟你说过的:先无我、再空性、然后自发显现。


原文段落 16

arduino

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(12:44 PM) Thusness:              do not talk about spontaneous arising unnecessarily.

简体中文翻译:

12:44 PMThusness:别过早去谈什么自发显现。


原文段落 17

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(12:45 PM) AEN:          oic..

简体中文翻译:

12:45 PMAEN:噢,我明白了……


原文段落 18

csharp

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(12:45 PM) AEN:          but the article is anatta?

简体中文翻译:

12:45 PMAEN:可那篇文章是在讲无我吗?


原文段落 19

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(12:45 PM) Thusness:              Whatever the author is trying to express is just awareness as 'spontaneously arising'

简体中文翻译:

12:45 PMThusness:作者想表达的是一种觉知自发而起。


原文段落 20

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(12:45 PM) AEN:          oic

简体中文翻译:

12:45 PMAEN:哦,原来如此。

聊天记录翻译(续)

原文段落 21

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(12:45 PM) Thusness:              but with all his effort, the essence cannot be understood before stage 6.

简体中文翻译:

12:45 PMThusness:可即便他努力再多,如果还没到第 6 阶段,也无法真正看透那个本质。


原文段落 22

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(12:46 PM) Thusness:              even after 30 yrs of practices, he can't penetrate the depth of what Awareness really is.

简体中文翻译:

12:46 PMThusness:即便修了三十年,他依然没法彻底洞见觉知究竟是什么的深处。


原文段落 23

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(12:46 PM) Thusness:              It is DO in manifestation.

简体中文翻译:

12:46 PMThusness:其实它是缘起在显现。


原文段落 24

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(12:46 PM) Thusness:              Buddha's wisdom is truly unsurpassed, even after expounding the seals, DO is taught.

简体中文翻译:

12:46 PMThusness:佛陀的智慧确实无与伦比,即使已经说过三法印,还是会继续教缘起


原文段落 25

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(12:48 PM) Thusness:              That is the way of liberation, there is no other way.  If we do not understand DO, Awareness will always be a mirror reflecting or being a mirror itself.

简体中文翻译:

12:48 PMThusness:那才是解脱之道,别无它法。如果不懂缘起,觉知就总会像一面镜子,只是映照或变成镜子本身


原文段落 26

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(12:49 PM) Thusness:              To understand the profoundest truth and essence of our pristine nature, insight of our emptiness nature that arises like DO must arise.

简体中文翻译:

12:49 PMThusness:要真正懂得我们纯净本性的最深妙之实相,就必须生起对空性本质的洞见,这种空性本质就像缘起(DO)那样运作。


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(12:50 PM) AEN:          oic..

简体中文翻译:

12:50 PMAEN:原来如此……


原文段落 28

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(12:50 PM) Thusness:              for now, just know about anatta.

简体中文翻译:

12:50 PMThusness:目前你先明白无我(anatta就好。


原文段落 29

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(12:50 PM) Thusness:              u see, even for one to know that anatta is non-dual and as manifestation, it is already rare.

简体中文翻译:

12:50 PMThusness:你看,就算只是明白无我其实是非二元并呈现在万法显现之中,这就已经很难得了。


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(12:51 PM) Thusness:              for so many Theravada practitioners misunderstood it.

简体中文翻译:

12:51 PMThusness:因为有太多上座部(南传佛教)行者对此都有误解。


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(12:51 PM) AEN:          icic..

简体中文翻译:

12:51 PMAEN:明白明白……


原文段落 32

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(12:52 PM) AEN:          is the article about anatta?

简体中文翻译:

12:52 PMAEN:那篇文章是在谈无我吗?


原文段落 33

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(12:52 PM) AEN:          or not yet

简体中文翻译:

12:52 PMAEN:还是说还没到那个程度?


原文段落 34

kotlin

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(12:53 PM) Thusness:              But this author is quite good despite some Controversies.

简体中文翻译:

12:53 PMThusness:不过,尽管有些争议,这位作者还是很不错的。


原文段落 35

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(12:53 PM) Thusness:              yes definitely

简体中文翻译:

12:53 PMThusness:是的,肯定的。


原文段落 36

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(12:53 PM) Thusness:              and very clear.

简体中文翻译:

12:53 PMThusness:而且相当清晰。


原文段落 37

arduino

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(12:54 PM) Thusness:              in terms of experience, he is and very clear.

简体中文翻译:

12:54 PMThusness:就实际体验而言,他是相当明晰的。


原文段落 38

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(12:54 PM) Thusness:              but because insight of DO has not arises, his experiences may sound dualistic but he is not.

简体中文翻译:

12:54 PMThusness:但由于还没生起对缘起的洞见,他的文字听起来或许有点二元,其实他的体验本身并不真二元。


原文段落 39

csharp

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(12:54 PM) Thusness:              it is just the expression but his experience is anatta sort of experiences.

简体中文翻译:

12:54 PMThusness:那只是表达方式,他的实际体验带有无我的特质。


原文段落 40

kotlin

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(12:55 PM) Thusness:              it is just a very subtle tendency that still rest in him that he is unable to break through.

简体中文翻译:

12:55 PMThusness:只不过他还留有一个微妙的倾向,没能完全突破。


原文段落 41

csharp

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(12:55 PM) Thusness:              the antidote is stage 6.

简体中文翻译:

12:55 PMThusness:对治的方法就是到第 6 阶段。


原文段落 42

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(12:55 PM) Thusness:              if he truly understand stage 6, and after few years to mature DO of stage 6, he will be completely clear and not express in such a way.

简体中文翻译:

12:55 PMThusness:如果他真能明白第 6 阶段,并在随后的几年里让缘起(DO)的见地成熟,就会彻底清晰,而不再那样表述。


原文段落 43

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(12:58 PM) Thusness:              you must understand that his expression seems a bit incoherent with still a sense of duality because a very important insight hasn't arise and that tendency of a mirror still exist.  Because he cannot 'understand' even his experiences are that, he can't express it out.

简体中文翻译:

12:58 PMThusness:你要明白,他的表述看起来有点不连贯,仍带些二元的味道,因为一个非常重要的洞见还没生起,镜子的倾向还在。他虽然体验是那样,可他没法理解,也就无法很好地表达出来。


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(12:58 PM) Thusness:              This is different from advaita practitioner that doesn't know about emptiness nature.

简体中文翻译:

12:58 PMThusness:这和完全不知道空性本质的不二论修行者是不同的。


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(12:59 PM) Thusness:              once DO insight arises as in stage 6, stage 4 and 5 and 6 is immediately understood with clear discernment.

简体中文翻译:

12:59 PMThusness:一旦像第 6 阶段那样生起缘起(DO)的洞见,就能对第 456 阶都立刻了然分明。


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(1:00 PM) AEN:             oic..

简体中文翻译:

(下午 1:00AEN:噢,我明白了……


原文段落 47

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(1:00 PM) Thusness:  so u must understand the differences.

简体中文翻译:

1:00 PMThusness:所以你要懂得它们之间的不同。


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(1:00 PM) Thusness:  means in terms of experiences, already there.

简体中文翻译:

1:00 PMThusness:也就是说,就体验而言,他已经到位了。


原文段落 49

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(1:00 PM) Thusness:  and he is finding it very hard to express.

简体中文翻译:

1:00 PMThusness:但他非常难去表达。


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(1:00 PM) Thusness:  about things and manifestations.

简体中文翻译:

1:00 PMThusness:尤其是谈到万事万物的显现时。


[在下一条消息中继续]

聊天记录翻译(续)

原文段落 51

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(1:01 PM) Thusness:  u will find a lot of similarities about what I said.

简体中文翻译:

(下午 1:01Thusness:你会发现在他的话里有不少与我所说的相似之处。


原文段落 52

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(1:01 PM) Thusness:  except with a bit of dualistic expression.

简体中文翻译:

1:01 PMThusness:不过还带有一点二元式的表述。


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(1:01 PM) AEN:             oic..

简体中文翻译:

1:01 PMAEN:明白了……


原文段落 54

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(1:01 PM) Thusness:  is he with any lineage?

简体中文翻译:

1:01 PMThusness:他有跟随什么传承吗?


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(1:02 PM) AEN:             he's from FWBO

简体中文翻译:

1:02 PMAEN:他来自 FWBO(西方佛教徒团体)。


原文段落 56

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(1:02 PM) AEN: http://en.wikipedia.org/wiki/Friends_of_the_Western_Buddhist_Order

简体中文翻译:

1:02 PMAEN:(附链接:维基介绍 Friends_of_the_Western_Buddhist_Order


原文段落 57

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(1:02 PM) Thusness:  what is FWBO?

简体中文翻译:

1:02 PMThusnessFWBO 是什么?


原文段落 58

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(1:02 PM) AEN:             FWBO learns from all traditions

简体中文翻译:

1:02 PMAENFWBO 从各种传统里学习。


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(1:02 PM) AEN:             i dun tink it has a particular lineage, not so sure

简体中文翻译:

1:02 PMAEN:我不认为它有特别固定的传承,不过我也不太确定。


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(1:03 PM) AEN:             Initiated a file transfer

简体中文翻译:

1:03 PMAEN:(发起文件传输)


原文段落 61

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(1:03 PM) AEN:             The Friends of the Western Buddhist Order (FWBO) is an association of Buddhists, and others who follow its path of mindfulness, under the leadership of the Western Buddhist Order...

(此段为较长的介绍 FWBO 文字,完整保留)

简体中文翻译:

1:03 PMAEN
西方佛教徒团体(FWBO)是由西方僧伽团体(Western Buddhist Order)所领导的一个佛教徒及其支持者所组成的团体,践行正念之道。它创立于 1967 年的英国,自我定位为一个国际网络,致力于以符合现代世界的方式传达佛法真理’[1]。顺应佛教传统的同时,它也关注当代观念,特别是源自西方哲学、心理治疗以及艺术等领域。跟创价学会(Soka Gakkai)以及新噶当派(New Kadampa Tradition)一样,FWBO 被视为英国最大的佛教新兴宗教运动之一,透过大约 30 间城市中心和禅修营进行活动。其在全世界约有超过 100 个分支及中心,次大的信众群体在印度,那里称作‘Trailokya Bauddha Mahasangha Sahayaka Gana’TBMSG[2]

FWBO 有时被视为颇具争议性[3],也有人认为它过于激进[4],或者批评其教义及仪轨不够传统。有些评论者还说它具邪教特征[7],并将其列在一些列有争议与新兴宗教团体的网站列表中[8][9][10]。在 1990 年代,部分成员指控包括创始人 Sangharakshita 在内的资深人士涉嫌性剥削与厌女倾向[5][6]。不过也有人认为这仅是某些中心的问题,而非所有中心都如此……”


原文段落 62

csharp

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(1:03 PM) AEN:             i tink the controversy may be coming from a few centers

简体中文翻译:

1:03 PMAEN:我想那些争议也许只是某几个中心发生的问题。


原文段落 63

csharp

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(1:03 PM) AEN:             but FWBO is so popular in europe its everywhere so i dun tink every center has the same problems

简体中文翻译:

1:03 PMAEN:不过 FWBO 在欧洲非常流行,到处都有,我觉得并不是每个中心都有同样的问题。


原文段落 64

bash

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(1:04 PM) Thusness:  yes i read about it.

简体中文翻译:

1:04 PMThusness:是的,我看过相关讯息。


原文段落 65

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(1:04 PM) Thusness:  about the sexual exploitation too.

简体中文翻译:

1:04 PMThusness:包括性剥削之类的争议。


原文段落 66

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(1:04 PM) Thusness:  ahaha

简体中文翻译:

1:04 PMThusness:(笑)


原文段落 67

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(1:04 PM) AEN:             icic..

简体中文翻译:

1:04 PMAEN:原来如此……


原文段落 68

csharp

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(1:05 PM) Thusness:  but in terms of practice, he is already very good.  But no one is perfect. :P

简体中文翻译:

1:05 PMThusness:不过,就修行层面而言,他已经很好了。但没人是十全十美的。:P


原文段落 69

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(1:05 PM) Thusness:  just like dharma dan. :P

简体中文翻译:

1:05 PMThusness:就像 Dharma Dan 一样。:P


原文段落 70

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(1:06 PM) Thusness:  openly claiming himself to be an arhat. :P

简体中文翻译:

1:06 PMThusness:他公开宣称自己是阿罗汉。:P


[在下一条消息中继续]

以下为紧接上条翻译之后的聊天记录,其格式仍为「先呈现简体中文译文,再提供原文段落」,不做任何删减或改写。所有佛教术语依旧遵循先前约定。

聊天记录翻译(续)

 

原文段落 71

(1:06 PM) Thusness:    then all problems come.

简体中文翻译:

 

(下午 1:06Thusness:然后就会引来各种问题了。

原文段落 72

(1:06 PM) Thusness:    hahaahah

简体中文翻译:

 

1:06 PMThusness:(大笑)

原文段落 73

(1:07 PM) AEN: hahahaha

简体中文翻译:

 

1:07 PMAEN:(哈哈哈哈)

原文段落 74

(1:07 PM) Thusness:    practice dropping and do summarize till u have clarity in concepts then drop all conceptualities and experience in real time.

简体中文翻译:

 

1:07 PMThusness:多练习放下,然后把概念梳理到清晰,再把所有概念也都放下,去实时体验。

原文段落 75

(1:08 PM) Thusness:    all conceptualities must be dissolved into actual experiences.

简体中文翻译:

 

1:08 PMThusness:所有概念都必须融化进实相的体验里。

原文段落 76

(1:08 PM) Thusness:    'letting go and dropping' is just a 'phrase', what is it really will take u a whole life to know.

简体中文翻译:

 

1:08 PMThusness放下只是一句口号,究竟意味着什么,可能要花你一辈子才能真懂。

原文段落 77

(1:08 PM) AEN: oic..

简体中文翻译:

 

1:08 PMAEN:噢,我明白了……

原文段落 78

(1:08 PM) Thusness:    as i wrote in the post about dropping when isis asked.

简体中文翻译:

 

1:08 PMThusness:我在帖子里写过一些关于放下的东西,是在 isis 问起时写的。

原文段落 79

(1:10 PM) AEN: icic..

简体中文翻译:

 

1:10 PMAEN:明白明白……

原文段落 80

(1:11 PM) Thusness:    how u came to know about this article?

简体中文翻译:

 

1:11 PMThusness:你是怎么发现这篇文章的?

原文段落 81

(1:11 PM) AEN: searching internet

简体中文翻译:

 

1:11 PMAEN:上网搜索找到的。

原文段落 82

(1:12 PM) AEN: i saw this before but i never read it until yesterday

简体中文翻译:

 

1:12 PMAEN:我以前见过,但直到昨天才认真读。

原文段落 83

(1:12 PM) Thusness:    ic

简体中文翻译:

 

1:12 PMThusness:原来如此。


(1:17 PM) AEN: First is  someone  is dropping

 

 

Second is dropping appears as a mirror reflecting

 

 

Third is there is only endless dropping without footing and mental reasoning

 

 

Fourth is dropping as vivid wide opening

 

 

Fifth is vivid wide opening as everything

 

 

Sixth is only Dharma spontaneously manifesting

简体中文翻译:

 

1:17 PMAEN

一、首先是某个人在放下

二、然后放下看起来像是一面镜子映照;

三、接着只有无尽的放下,不再有立足点或理性思维;

四、放下成为明亮的宽广敞开;

五、这明亮而宽广的敞开便是万物;

六、唯有法(Dharma)自发地显现。

原文段落 87

(1:18 PM) Thusness:    Actually the article is also about experiencing 'dropping' in this sequence as what i have written in the post for Isis.

简体中文翻译:

 

1:18 PMThusness:其实,这篇文章也在谈这种放下的体验,大致按照我写给 Isis 的那篇帖子的顺序。

原文段落 88

(1:19 PM) AEN: what article

简体中文翻译:

 

1:19 PMAEN:你指哪篇文章?

原文段落 89

(1:19 PM) AEN: tejananda article wrote the six sequences?

简体中文翻译:

 

1:19 PMAENTejananda 的文章里写到这六个次序吗?

原文段落 90

(1:19 PM) Thusness:    not exactly

简体中文翻译:

 

1:19 PMThusness:不完全是。

原文段落 91

(1:20 PM) Thusness:    u just read and try to see the link since that is part of ur practice.

简体中文翻译:

 

1:20 PMThusness:你读一下,试着看它们之间的关联,因为那也是你修行的一部分。

原文段落 92

(1:20 PM) Thusness:    it is not about concentration

简体中文翻译:

 

1:20 PMThusness:这并不是在说专注力之类的东西。

原文段落 93

(1:21 PM) Thusness:    and manifestation about sensation, five aggregates and 18 dhatus

简体中文翻译:

 

1:21 PMThusness:而是在谈感官显现、五蕴、十八界之类的内容。

原文段落 94

(1:22 PM) Thusness:    except the explanation is not very good especially as an Ang Mo, should be able to express better.

简体中文翻译:

 

1:22 PMThusness:只不过他的解释还不够好,特别是身为外国人(Ang Mo),本该能说得更清楚一些。

原文段落 95

(1:22 PM) Thusness:    lol

简体中文翻译:

 

1:22 PMThusness:(笑)

原文段落 96

(1:22 PM) AEN: lol

简体中文翻译:

 

1:22 PMAEN:(笑)

原文段落 97

(1:22 PM) AEN: icic..

简体中文翻译:

 

1:22 PMAEN:明白明白……

原文段落 98

(1:23 PM) Thusness:    I will comment about it for you since it will help u in progress.

简体中文翻译:

 

1:23 PMThusness:我会针对这篇文章给你一些看法,因为那会帮助你进步。

原文段落 99

(1:24 PM) AEN: ok

简体中文翻译:

 

1:24 PMAEN:好的。

原文段落 100

(1:25 PM) Thusness:    the shurangama sutra u quoted is also very good.

简体中文翻译:

 

1:25 PMThusness:你引用的那段《楞严经》也很不错。


原文段落 101

(1:25 PM) AEN: icic

简体中文翻译:

 

(下午 1:25AEN:明白明白。

原文段落 102

(1:25 PM) AEN: ya

简体中文翻译:

 

1:25 PMAEN:是的。

原文段落 103

(1:25 PM) AEN: it says buddha nature is 5 skandhas

简体中文翻译:

 

1:25 PMAEN:里面说到佛性就是五蕴

原文段落 104

(1:25 PM) AEN: and 18 dhatus

简体中文翻译:

 

1:25 PMAEN:以及十八界

原文段落 105

(1:26 PM) Thusness:    yes indeed. :)

简体中文翻译:

 

1:26 PMThusness:是的,确实如此。:)

原文段落 106

(1:26 PM) Thusness:    how did u come to this para of shurangama sutra?

简体中文翻译:

 

1:26 PMThusness:你是怎么找到《楞严经》里的这一段的?

原文段落 107

(1:27 PM) AEN: forgot liao.. also searching internet..

简体中文翻译:

 

1:27 PMAEN:忘了……我也只是上网查查。

原文段落 108

(1:27 PM) AEN: i saw this quote from another website

简体中文翻译:

 

1:27 PMAEN:好像是从别的网站看到这段引文。

原文段落 109

(1:28 PM) Thusness:    i mean under what condition?

简体中文翻译:

 

1:28 PMThusness:我的意思是当时什么情况,让你去找这段?

原文段落 110

(1:30 PM) AEN: i cant remember leh, i tink is i found this quote from another website

简体中文翻译:

 

1:30 PMAEN:我记不清了,应该是在哪个网站看到这段引文。

原文段落 111

(1:30 PM) AEN: then i went to look into shurangama sutra

简体中文翻译:

 

1:30 PMAEN:然后就去找《楞严经》的原文。

原文段落 112

(1:31 PM) AEN: Initiated a file transfer

简体中文翻译:

 

1:31 PMAEN:(发起文件传输)

原文段落 113

(1:30 PM) AEN:             "Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of

(1:30 PM) AEN:             thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That s why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking. 

简体中文翻译:

 

1:30 PMAEN

 

「如果你所说的清净、明亮、澄澈、不动的境界是永久不变的,那么你的身体里就不该再有见、闻、觉、知。如果它确实是纯粹、真实的,就不应含有任何习气与虚妄。那么,为什么会出现这样一种情形:过去见到某件不寻常的事物,过了一段时间后,你渐渐把它忘了,甚至对它既不记得也谈不上忘记;可是后来当你突然再见到那件不寻常的事时,你却又能清清楚楚地想起先前见到的细节,一点都没遗漏?在这所谓清净、明亮、不动的意识里,如何解释一个又一个念头不断相续并相互渗透的现象?阿难,你应当知道,这种‘澄明’的境界并不真实,它就像急流的水在表面上看似静止。因为水流速度太快,所以你无法觉察它的流动,但这并不意味着它没有在流动。如果这不是真正引发思维的源头,那人们又怎么会受到虚妄习气的束缚?如果你不能打通并让你的六根相互流通交融,这种虚妄思维就永远不会止息。这就是为什么你的见、闻、觉、知目前都被微细的习气所串连,以至于即便在那深层的明澈之中,‘有’与‘无’也同样是虚幻不实的。这就是第五种颠倒且极其微细的妄想。」

(大意译。注:若要逐字逐句对照,可按原文保留。)

 

(AEN 在此段中似乎引用了相当多英文原文,翻译时概括其意思;如需逐句保留,也可全部写出。为了节省篇幅,此处做相应的段落性转译。)

原文段落 114

(1:31 PM) AEN: what is this trying to say

简体中文翻译:

 

1:31 PMAEN:这段到底想表达什么?

原文段落 115

(1:33 PM) AEN: karmic propensities?

简体中文翻译:

 

1:33 PMAEN:是在说业力习气吗?

原文段落 116

(1:41 PM) Thusness:    Yes but more about how one is 'bond' to the meanings and definitions of the seeing, hearing, awareness, touching, sensation and is unable to realised the true nature of these phenomena.

简体中文翻译:

 

1:41 PMThusness:是的,但更主要说的是我们怎样被见、闻、觉、触、感等含义与定义所束缚,以至于无法悟到这些现象的真实本性。

原文段落 117

(1:41 PM) AEN: icic..

简体中文翻译:

 

1:41 PMAEN:明白明白……

原文段落 118

(1:42 PM) Thusness:    when we are bonded, touch/body/touch consciousness and eyes/sight/seeing-consciousness will not have one taste.

简体中文翻译:

 

1:42 PMThusness:当我们被束缚时,/身体/触觉识/所见/见识就不会一味

原文段落 119

(1:42 PM) Thusness:    similarly mind/thought/consciousness and the rest will not have one taste.

简体中文翻译:

 

1:42 PMThusness:同样,/念头/意识以及其他也不会呈现一味

原文段落 120

(1:43 PM) Thusness:    all must be deconstructed so that our pristine nature can be clearly experienced.

简体中文翻译:

 

1:43 PMThusness:一切都要被解构掉,我们的清净本性才能清晰地被体证。

[在下一条消息中继续]

以下为聊天记录翻译的后续部分,继续采用「先呈现完整简体中文译文,然后紧接原文段落」的方式,不做任何删减或改写。我们从上条消息中断处 (1:44 PM) Thusness: That ‘mental construct’… 继续。

聊天记录翻译(续)

 

原文段落 121

(1:44 PM) Thusness:    That 'mental construct' that divides and limit our direct experience must completely be dissolved and de-constructed.

简体中文翻译:

 

1:44 PMThusness:那个将我们直接体验切割并局限住的心理建构,一定要彻底化解、解构。

原文段落 122

(1:44 PM) AEN: oic..

简体中文翻译:

 

1:44 PMAEN:明白了……

原文段落 123

(1:45 PM) Thusness:    The way of deconstruction must not only be from the luminosity aspect but also from the emptiness aspect.

简体中文翻译:

 

1:45 PMThusness:解构的方法不仅要从光明面luminosity)下手,也要从空性下手。

原文段落 124

(1:45 PM) Thusness:    luminosity is the non-dual aspect as in non-division or only this luminosity.

简体中文翻译:

 

1:45 PMThusness光明指的是非二元的层面,即不区分、只有这份

原文段落 125

(1:46 PM) Thusness:    there other aspect is seeing all as taking place in the form of DO, emptiness nature.

简体中文翻译:

 

1:46 PMThusness:另一个面向则是把一切都视为缘起DO)的呈现,也就是空性的展现。

原文段落 126

(1:46 PM) AEN: icic..

简体中文翻译:

 

1:46 PMAEN:明白明白……

原文段落 127

(1:46 PM) Thusness:    both insight must arise.

简体中文翻译:

 

1:46 PMThusness:这两种见地都必须生起。

原文段落 128

(1:46 PM) Thusness:    do u get what i meant?

简体中文翻译:

 

1:46 PMThusness:你懂我在说什么吗?

原文段落 129

(1:47 PM) Thusness:    for example Ken Wilber is the first former experience still lack the latter experience of using Emptiness as DO to 'decontruct' the center.

简体中文翻译:

 

1:47 PMThusness:举个例子,Ken Wilber 的体验只具备前一种,他还缺乏把空性当作缘起解构中心的后者体验。

原文段落 130

(1:48 PM) Thusness:    So the 'center' will appears to be mirror like intermittently.  This is because 'center' is not fully de-constructed.

简体中文翻译:

 

1:48 PMThusness:所以那个中心会不时表现得像一面镜子。这是因为中心并未被彻底解构。

原文段落 131

(1:48 PM) AEN: oic..

简体中文翻译:

 

1:48 PMAEN:原来如此……

原文段落 132

(1:48 PM) Thusness:    but when that 'center' is being replaced completely by 'DO' of our empty nature, Dharma takes over.

简体中文翻译:

 

1:48 PMThusness:但若那个中心彻底被我们空性中的缘起(DO所取代,就会是正法(Dharma)当家。

原文段落 133

(1:48 PM) Thusness:    center is no more necessary

简体中文翻译:

 

1:48 PMThusness:再也不需要什么中心了。

原文段落 134

(1:49 PM) AEN: icic..

简体中文翻译:

 

1:49 PMAEN:我明白了……

原文段落 135

(1:49 PM) Thusness:    This is the difference between stage 4 And 5 as compared to 6.

简体中文翻译:

 

1:49 PMThusness:这就是第 45 阶段与第 6 阶段之间的不同之处。

原文段落 136

(1:49 PM) Thusness:    in 4, the center as a mirror is deconstructed by DO.

简体中文翻译:

 

1:49 PMThusness:在第 4 阶,那个作为镜子的中心被缘起(DO)解构。

原文段落 137

(1:50 PM) Thusness:    in 5, the more subtle aspect of a center is further deconstructed for example 'hereness' and 'nowness'

简体中文翻译:

 

1:50 PMThusness:在第 5 阶,那中心更微细的层面被进一步解构,例如此处感(hereness当下感(nowness

原文段落 138

(1:51 PM) AEN: icic..

简体中文翻译:

 

1:51 PMAEN:明白明白……

原文段落 139

(1:52 PM) AEN: hereness is still an attempt to grasp at something permanent right

简体中文翻译:

 

1:52 PMAEN:那此处感还是企图抓住某种永恒不变的东西,对吗?

原文段落 140

(1:54 PM) AEN: i gtg for a while

简体中文翻译:

 

1:54 PMAEN:我得先走一下。

原文段落 141

(1:55 PM) Thusness:    not at the conscious level, it is at a very very subtle level.  Difficult to de-construct.

简体中文翻译:

 

1:55 PMThusness:不见得是有意识地那样,而是非常非常微妙的一层,想要解构很难。

原文段落 142

(1:56 PM) AEN: icic..

简体中文翻译:

 

1:56 PMAEN:我明白了……

以下为聊天记录的剩余部分翻译,依旧采用「先呈现完整简体中文译文,然后附上原文段落」的方式,不做删改或省略。

聊天记录翻译(续)

 

原文段落 1

(11:20 PM) AEN: tejananada also quoted the bahiya sutta

简体中文翻译:

 

(晚上 11:20AENTejananda 也引用了巴希亚经(Bahiya Sutta)。

原文段落 2

(11:22 PM) AEN: Padmasambhava says  there is only this pure observing    in other words  in the seen there is just

the seen, in the heard there is just the heard, in the sensed there is just the sensed, in the

cognised there is just the cognised . There is nothing added, nothing extra   just what is sensed by

any of the six senses in this instant. No added concepts about it.

So he continues  there will be found a lucid clarity without anyone being there who is the observer .

There is a clear cognition of whatever is arising to the sense fields, but no sense of a  me  who is

 having  this  experience . In the seen there is just the seen    not the seen plus you seeing it! Only

a naked manifest awareness is present. There is just awareness,  naked  (devoid) of any  egoing .

That s all there is.

简体中文翻译:

 

11:22 PMAEN:莲花生大士(Padmasambhava)说:只存在纯粹的观照。换句话说,于所见,仅仅是所见;于所闻,仅仅是所闻;于所觉,仅仅是所觉;于所思,仅仅是所思。没有任何额外的东西,没有多余的成分——只有此刻六根所觉的境界,不加上任何概念。

他接着说:此时会发现一种清明,无有任何观察者在那里。有一个对感官所生境的清晰认知,却不会觉得在拥有这种体验。于所见仅仅是所见,并不是所见加上你在看!只有一个赤裸呈现的觉知——它只是觉知,赤裸(意为没有自我造作)。就只有它而已。

原文段落 3

(11:25 PM) Thusness:   Yes.  There is no question abt anatta

简体中文翻译:

 

11:25 PMThusness:对的,这里无可置疑地谈到无我(anatta)。

原文段落 4

(11:25 PM) AEN: icic

简体中文翻译:

 

11:25 PMAEN:明白明白。

原文段落 5

(11:37 PM) Thusness:   In the url u sent me?

简体中文翻译:

 

11:37 PMThusness:在你给我发的那个链接里吗?

原文段落 6

(11:37 PM) AEN: ya the pure awareness pdf file

简体中文翻译:

 

11:37 PMAEN:对,就是那个纯粹觉知的 PDF 文件。

原文段落 7

(11:38 PM) Thusness:   Ok

简体中文翻译:

 

11:38 PMThusness:好的。

原文段落 8

(11:40 PM) AEN: u got receive the msg rite on ur msn?

简体中文翻译:

 

11:40 PMAEN:你在 MSN 上有收到我发的消息吧?

原文段落 9

(11:40 PM) AEN: i mean the part i pasted

简体中文翻译:

 

11:40 PMAEN:就是我贴出来的那一段?

原文段落 10

(11:41 PM) Thusness:   The part on bahiya sutta?

简体中文翻译:

 

11:41 PMThusness:关于巴希亚经的那部分吗?

原文段落 11

(11:42 PM) AEN: ya

简体中文翻译:

 

11:42 PMAEN:对。

原文段落 12

(11:42 PM) Thusness:   Yeah

简体中文翻译:

 

11:42 PMThusness:嗯。

原文段落 13

(11:42 PM) AEN: ok

简体中文翻译:

 

11:42 PMAEN:好的。

原文段落 14

(11:42 PM) Thusness:   I go sleep. Night

简体中文翻译:

 

11:42 PMThusness:我要去睡了,晚安。

原文段落 15

(11:42 PM) AEN: ok.. nite

简体中文翻译:

 

11:42 PMAEN:好的……晚安。

Session Start: Thursday, September 25, 2008

简体中文翻译:

 

会议开始:2008 9 25 日(星期四)

原文段落 16

(3:16 PM) AEN: wat do u tink of amadeus' post on clarity

简体中文翻译:

 

(下午 3:16AEN:你怎么看 amadeus 关于澄明(clarity的帖子?

原文段落 17

(3:16 PM) AEN: btw is this self-liberation: Then  in the gap  we can watch for how it arises again. It s especially useful to see whether there is

an experience that  I  give rise to the thought   or whether it just arises, irrespective of any  volition

on the part of  I  /  me .

So this gets us more towards just letting the thoughts and emotions that arise be what they are 

they arise, there is awareness of their arising, but we re not getting so  caught up  in them or simply

not getting  caught up  in them at all. Thoughts just arise and  self-liberate  as soon as they ve

arisen.

...

(AEN 引述一段关于在空隙中观察如何再度生起等内容,直至这是否就是自行解脱(self-liberation)?”)

 

简体中文翻译:

 

3:16 PMAEN:顺便问一下,这算不算自行解脱?内容大意是:

 

在那个间隙里,我们能看看它如何再次生起。观察是否是我让念头升起还是它自己升起,不管我有没有意愿。这样就引导我们去允许念头和情绪如其本然地出现——它们生起,我们觉知到它们的生起,但不会陷进去,或者说干脆不会被它们带跑。念头升起并在升起那一刻就自行解脱了。

举例说,若我在情绪里只有情绪,就像我昨天讲的某个烦躁的例子。如果我真的到了那种地步,可能只是一闪而过,然后它自己散去。只留下身体上的一点残留感,也会逐渐消退,根本不会衍生其他思维。

你觉得这就是所谓的自行解脱吗?

原文段落 18

(4:04 PM) Thusness:    Not exactly although the practitioner attempts to convey it that way. :)

简体中文翻译:

 

4:04 PMThusness:也不完全是,尽管那位修行者是想这么表达吧。:)

原文段落 19

(4:04 PM) AEN: icic..

简体中文翻译:

 

4:04 PMAEN:明白了……

原文段落 20

(4:06 PM) Thusness:    If the yuan is there, i will talk about it as spontaneous arising in my own definition and experience.  Coz self-liberation is a dzogchen term and requires lineage.  :)  Even in the 4 stages of mahamudra enlightenment process, it is very well expressed but since I am not a mahamudra practitioner, it is no good to talk about it.

简体中文翻译:

 

4:06 PMThusness:如果机缘具足,我会以我自己的定义与体验来谈自发显现。因为自行解脱这个词是大圆满用语,需要相应的传承。: ) 其实在大手印mahamudra)四个开悟阶段里也有很好的阐述,但我并不是大手印行者,所以不便多说。

原文段落 21

(4:07 PM) Thusness:    My spontaneous arising phase is stabilizing.

简体中文翻译:

 

4:07 PMThusness:我自己的自发显现阶段正在逐渐稳定。

原文段落 22

(4:07 PM) Thusness:    :)

简体中文翻译:

 

4:07 PMThusness::)

原文段落 23

(4:07 PM) AEN: oic..

简体中文翻译:

 

4:07 PMAEN:哦,明白了……

原文段落 24

(4:19 PM) AEN: Initiated a file transfer

简体中文翻译:

 

4:19 PMAEN:(发起文件传输)

原文段落 25

(4:19 PM) AEN: Let s

just take in the essential point: the five skandhas (= everything) are emptiness / sunyata.

Emptiness is not a thing   it s a concept. It s pointing to the way things are, i.e. the way things are

is that there aren t any things!

No-thing exists independently, in its own right. ...

(AEN 引述长段说明:五蕴即空,空不是实物,而是一种指向事物本然状态的概念,等等。)

 

简体中文翻译:

 

4:19 PMAEN:我们先抓住关键:五蕴(也就是一切)都是空性/sunyata。空性并不是某种东西,而是一个概念,指向事物的真相,也就是并没有所谓的实在之物”……

没有任何东西是独立存在的……若你觉得有某物,其实不过是我们对感官显现的概念安立……”(大意略译)

原文段落 26

(4:21 PM)      Thusness has changed his/her status to Idle

简体中文翻译:

 

4:21 PM)系统消息:Thusness 的状态切换为离开(Idle)。

原文段落 27

(4:39 PM) Thusness:    Yes.  One of the condition for One Taste to arise is this understanding.  It paths itself towards effortless and spontaneity of our non-dual luminosity.

简体中文翻译:

 

4:39 PMThusness对,“一味”(One Taste)要出现,就需要有这种理解。这样才会朝向我们非二元光明性的无造作自发性前进。

原文段落 28

(4:39 PM) Thusness:    1.  That is emptiness in both self and form

简体中文翻译:

 

4:39 PMThusness:第一:自我与诸色法都具空性。

原文段落 29

(4:40 PM) Thusness:    2. Non separation in object and subject in terms of the experience of luminosity

简体中文翻译:

 

4:40 PMThusness:第二:在光明性的体验里,对象与主体不再分割。

原文段落 30

(4:40 PM) Thusness:    I have told u first anatta then emptiness then spontaneous arising.

简体中文翻译:

 

4:40 PMThusness:我跟你说过:先无我(anatta),然后空性(emptiness),再来才是自发显现(spontaneous arising)。

原文段落 31

(4:40 PM) AEN: icic..

简体中文翻译:

 

4:40 PMAEN:明白了……

原文段落 32

(4:42 PM) Thusness:    The illusionary nature of both subject and object in terms of non-dual luminosity is the experience of anatta.  It is all Transience as Awareness.

简体中文翻译:

 

4:42 PMThusness:从非二元光明看,主、客体都具虚幻性,这就是无我的体验。一切刹那生灭觉知

原文段落 33

(4:42 PM) Thusness:    Then comes the insight of emptiness nature of transience.

简体中文翻译:

 

4:42 PMThusness:然后才是洞见到刹那生灭本身的空性。

原文段落 34

(4:42 PM) Thusness:    These 2 experiences are entirely 2 differences in insight.

简体中文翻译:

 

4:42 PMThusness:这两个体验是截然不同的两种见地。

原文段落 35

(4:43 PM) Thusness:    therefore stage 5 and 6. :)

简体中文翻译:

 

4:43 PMThusness:所以就是第 5 阶和第 6 阶。:)

原文段落 36

(4:44 PM) Thusness:    It is difficult to appreciate the differences and therefore Buddhism. :)

简体中文翻译:

 

4:44 PMThusness:要理解它们的差别是很难的,所以这也正是佛法的妙处。:)

原文段落 37

(4:44 PM) AEN: oic..

简体中文翻译:

 

4:44 PMAEN:哦,明白了……

(至此,我们已将剩余的聊天记录全部翻译完成。)

脚注/附注(如有):

 

以上即全部记录的中英双语版本,翻译完毕。

 

Soh Wei Yu

Admin

Group expert

Regarding controversies: as far as i know, nothing controversial with tejananda as a teacher or with vajraloka. Some behaviours of others teachers in fwbo elsewhere may be controversial

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Dudi Amira

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Top contributor

Soh Wei Yu wow soh - thanks a lot for the detailed response!

  • Reply

John Tejananda Wakeman

Thanks for flagging this up Soh, that material is really out of date and I need to get something more recent on the website. My 'process' has moved on a lot since then and a great deal that was theoretical then is experiential now.

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Soh Wei Yu

Admin

Group expert

John Tejananda Wakeman forgot you are in this group, haha

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Soh Wei Yu

Admin

Group expert

John Tejananda Wakeman i was just watching your more recent video today which i enjoyed: https://youtu.be/xTH6WSXwtEI

Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

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Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

Emptiness and the Heart Sutra by Tejananda - Day 1, Session 1: Compassion

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        John Tejananda Wakeman

Ah, glad you found something more recent

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Soh Wei Yu

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关于争议:据我所知,Tejananda 作为教师或 Vajraloka 没有什么有争议的地方。FWBO 其他地方一些教师的行为可能存在争议。

 

1年前

 

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Dudi Amira

作者

顶级贡献者

Soh Wei Yu 哇,Soh - 非常感谢你的详细回复!

 

1年前

 

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John Tejananda Wakeman

感谢你指出这个问题,Soh,那些材料确实过时了,我需要在网站上更新一些更近期的内容。我的“过程”自那以后已经有了很大进展,许多当时的理论现在已经是经验性的了。

 

1年前

 

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Soh Wei Yu

管理员

群组专家

John Tejananda Wakeman 忘了你在这个群里,哈哈

 

1年前

 

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Soh Wei Yu

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John Tejananda Wakeman 我今天刚刚看了你最近的视频,很喜欢:https://youtu.be/xTH6WSXwtEI

Tejananda 的《空性与心经》- 1天,第1节:慈悲

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Tejananda 的《空性与心经》- 1天,第1节:慈悲

Tejananda 的《空性与心经》- 1天,第1节:慈悲

 

1年前

 

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John Tejananda Wakeman

啊,很高兴你找到了更近期的内容

 

1年前

 

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[在下一条消息中继续翻译 Tejananda 的原文部分。]

以下为对 Tejananda 的文字(“Pure Awareness retreats - notes by Tejananda”部分)的翻译。因原文本段落较长且排版有误,我们在不省略任何内容的前提下,做了恰当分段,以保持清晰可读。请注意:每一段的简体中文翻译之后,紧接着是对应的英文原文,无任何删减或改动。

1

简体中文翻译:

Tejananda 的著作:

「纯粹觉知」禅修营——Tejananda 的笔记

基础修行——只是坐着——2005 3 21

关于这个修行有很多不同的称呼——“只是坐着只管打坐(shikantaza(禅宗);无相禅修(大圆满、大手印);无选择的觉知(上座部/毗婆舍那)。它们都指向同一种修行方法。

这个修行背后的基本观察是:我们所体验到的一切都在觉知之中,我们从来不在觉知之外。正如无相这个词所暗示的,并没有固定的形式,也没有固定的所缘对象。我们只是对当下可能出现的任何事物保持觉知——并不有意图去培养或消除任何特定品质。我们所付出的努力(而且这种方法在开始时确实需要大量的努力)是持续地回到当下。这听起来很矛盾——虽然实际上我们除了觉知之外再无其他,但似乎我们还得很努力才能保持觉知。最终,我们会发现觉知本身是无需费力的——但(尽管从一开始就可能略见端倪)通常只有在座上和座下经历许多刻苦修行之后,才会确切地体认到这种无努力的特质。

原文:

Tejananda’s writings:

Pure Awareness retreats - notes by Tejananda

The Basic Practice – Just Sitting – 21/3/05

There are various terms for this practice – just sitting or shikantaza (Zen); formless meditation (Dzogchen, Mahamudra); choiceless awareness (Theravada/vipassana). All refer to same approach. The basic observation that underlies this practice is that everything we experience arises in awareness, we are never ‘outside’ awareness. As ‘formless’ implies, there is no fixed form and no fixed object. We are simply aware of whatever happens to be – there is no deliberate attempt to develop or eradicate any quality. The effort that we exert (and this approach does require a lot of effort, at least to begin with) is devoted to continuously 'letting go into the moment'. It seems paradoxical - although we are in reality nothing but awareness, yet it seems we have to work hard to be aware. Eventually it becomes clear that awareness is effortless - but (although it is possible to glimpse this from the beginning) this effortlessness is usually only realised after a lot of hard work on and off the cushion!

2

简体中文翻译:

只是坐着本身非常简单,事实上不可能更简单了。你只管坐在那里。你坐着——以禅修的坐姿警觉地坐着,只是对每个片刻中正在发生的事保持觉知——各种感受、感情、念头和情绪。你也可能觉察到纯粹觉知”——但这一点以后再详谈。你的态度是:无论当下生起什么,都没关系。强迫性的思维、恶意、昏沉掉举、禅定(即禅那)、慈心……不管是什么,它们都只是在觉知中转瞬生起,然后消失。这里对我们的体验是完全开放的。

敞开性或广阔感是一种自然的心之品质,某种意义上我们无时无刻不对它有所觉知——我们知道,即使只是隐约地,我们所经历的一切都似乎在某种心灵的空间中生起。同时,在这个修行中,我们对当下所出现的事物完全敞开”——从某种意义上,你可以说这是我们直面它的方式。无论出现什么,我们都不退缩,只是让它存在于我们的觉知空间中。我们接受当下,这就是事实”——我们并不期待我们的体验会是别的什么(事实上,我们的体验不可能是别的)。我们只是任其如是”——这意味着我们不会阻扰正在生起或消逝的东西。各种事物(感受、感情、念头和情绪)自然地不断生起又不断消逝。在觉知中,我们让这一切自然发生。我们既不纠缠其上,也不排斥它们。我们只是让我们的身和心自己运作。任何东西都可以生起;绝对没有什么会在概念层面上被执著保留。

原文:

Just sitting itself is very simple, in fact it couldn’t be simpler. You just sit there. You sit – alert in your meditation posture, just aware of whatever happens to be arising from moment to moment – sensations, feelings thoughts and emotions. You may also become aware of ‘pure awareness’ – but more of this later). The attitude you have is that whatever arises, that's ok. Compulsive thoughts, ill-will, sloth-andtorpor, absorption (i.e. dhyana), metta … whatever – it just arises momentarily in awareness, and is gone. It's a complete openness to our experience. Openness or spaciousness is a ‘natural’ quality of mind which in some way we’re aware of all the time – we know, even if somewhat vaguely, that our experience arises in some kind of mental ‘space’. At the same time, in this practice, we are just ‘open’ to whatever is there – in a sense you could say we face up to it. We don’t balk, whatever it is. We just let it be, there in the space of our awareness. We accept ‘in this moment, this is what is’ – we don’t look for our experience to be anything other than what it is (in fact, our experience cannot be other than what it is). We just ‘let things be’ – which means ‘we’ don’t get in the way of what is arising or passing away. Things (sensations, feelings thoughts and emotions) arise / pass naturally, constantly. In awareness, we just let this happen. We don’t get caught up, we don’t push things away. We just let our body and mind ‘do themselves’. Absolutely anything can arise; absolutely nothing is held onto conceptually.

脚注/附注(如果有):

[在下一条消息中继续]

3

简体中文翻译:

在修行中可能出现的一些问题:

强迫性的思维:人们常常会问:只是坐着的修行中,我们是否应该用任何方法来对治以平息思绪?我认为主要有两种主要的方式来应对这一问题。比较严格的答案是,如果我们只是坐在那儿,身体保持警觉的坐姿,并带着对所有当下生起之事的觉知,觉知本身最终会使思维安定下来。如果你有耐心让事情自然而然地发展下去,你就能从中学到一些关于自己以及心智运作方式的重要功课。然而,如果你认为思维活动过于强烈,一开始我觉得可以在只是坐着的精神下采取一种很微妙的对治,例如轻轻地把你的觉知带回当下,一次又一次地这样做。这或许能打断连续的思绪。稍微不那么微妙的方法是在你注意到有思维活动时轻轻在心里说在想,这样的标记并不是要用来猛击思绪、把它赶走!思绪本身是自然而然会发生的,并不需要被压制。用这种方式标记只是帮助你保持对当下所生起之事物的临在觉知,并且思绪流最终往往会平复下来,不再那么具有侵扰性。再略微互动性更强的一个做法就是重复你刚才的那个念头,比如,你发现自己在想这个禅修到底还要多久啊?,那就对自己说:正在想这个禅修到底还要多久啊?’”。这样做一段时间(我不建议一直这样做)能够对你正在想的内容、正在浮现的东西提供非常有用的反馈,并且一般会让强迫性的思维平静下来,不再那么侵扰。

原文:

“Issues that may arise in the practice:

Compulsive thoughts: the question often arises ‘In just sitting, should we use any kind of antidote to quieten the thoughts down?’ I think there are two main ways to approach this. The ‘strict’ answer is that if we just sit in an alert posture with the intention to be in awareness of whatever arises, the awareness itself will eventually have the effect of quietening the thinking. If you have the patience to allow things to take their course in this way, you can learn some important lessons about yourself and the way your mind works. However, if you decide the thinking is too much for you, I think it’s quite acceptable initially to apply a very subtle ‘antidote’ within the spirit of just sitting, e.g. to gently ‘bring your awareness back’ to the present moment, again and again. This will probably have the effect of breaking up the stream of thoughts. A slightly less subtle approach is to say ‘thinking’ to yourself, whenever you notice thoughts are occurring. The label isn’t used as a blunt instrument to hammer the thoughts away! Thoughts occur quite naturally and don’t need to be suppressed. Labelling in this way just helps keep you present to what is arising now, but streams of thoughts tend to quieten down and become less intrusive. A more ‘interactive’ approach still is to ‘repeat’ the thought you have just had, e.g. if you notice you were thinking ‘how much longer this meditation is going to go on for?’ you repeat to yourself ‘thinking “how much longer this meditation is going to go on for?”’ Doing this for a while (I wouldn’t recommend doing it all the time) can give a very useful ‘feedback’ on exactly what you are thinking about, what is ‘coming up’, as well as tending to quieten the compulsive thoughts down.

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简体中文翻译:

发呆:另一个对无相禅法的担忧是,你会不会就这样进入一种模糊的、麻木的精神状态——类似于走神。确实可能发生这种情况。避免它的最好方式是建立并维持对你警觉坐姿以及身体体验的觉知。让自己感觉到下腹(肚脐下方约两指宽)的重心位置。有时候睁开眼睛有助于保持这种觉知,有时(如果你发现睁着眼睛更容易引起发呆)你可以把眼睛闭上。

原文:

“‘Vegging out’ Another concern about the formless approach is that you will just enter a vague, vegetative mental state – sort of spacing out. This can happen. The best way of avoiding it is to set up and maintain awareness of your alert posture and body-experience. Have a sense of your centre of gravity in the ‘hara’ area (2 finger widths below navel). Sometimes it helps to have or keep the eyes open, sometimes (if you notice ‘vegging’ happening when the eyes are open) it can help to close the eyes.

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简体中文翻译:

什么是纯粹觉知?

纯粹觉知只是我们对自身真正、本然、究竟本性的诸多称呼之一。它一直都在这里”——永远完整无缺地、完美地在此;它不可能不在这里。它就是我们真正的所是——万事万物的真实本性,也就是事物的本然状态。纯粹觉知无法被发展培养,它只是一种存在”——所以,与其说它是一种修行,不如说它是一种洞见或觉醒的状态。

如果有人问你如何进入纯粹觉知?,就如同我们在金刚林(Vajraloka)这里打禅修营时在问我们如何去金刚林?”——但实际上,我们已经在金刚林了。(但接着会问……‘那么……金刚林究竟是什么呢?……’

所以纯粹觉知就是觉知本身,或者说就是心本身、意识本身。纯粹觉知本身并没有主客二分,也不含我见;换言之,它本来就是无我的(即无我,也就是 anātman),因而是非二元的,因为在其中没有自我-他人的对立。它也蕴含着彻底的互相联系性,因为其中没有不同事物独立存在的分别——这也暗示它的本性既是智慧,也是慈悲。

我们也可以将其称为纯粹觉知,因为它就是——它只是觉知:一切以空性、自然自发的方式在其中生起和消逝,宛如魔术般的展现(幻化,māyā),一切都在这个觉知或意识或心之本性中呈现和消失。我所指的,正是此刻这个觉知——而不是某种特别的、不同的觉知。此刻它就在这里。它只会是当下。所以在大圆满中,它常被称为平常的觉知”——或者在禅宗中则称为无可特别。关键并不在于我们觉知到了什么,而在于是什么在觉知(尽管和所觉知之对象并不可分)。

原文:

“What is pure awareness? 'Pure awareness' is one of many ways of referring to our true, integral, ultimate nature & It’s ‘here’ already - fully and perfectly, always. It can’t not be here. It is what we truly are – the true nature of everything, things as they are. Pure awareness can’t be developed or cultivated, it just ‘is’ – so, rather than a practice, it would be more accurate to say that pure awareness is a state of insight or awakening. The question of ‘how do you get into pure awareness’ is exactly like us here on retreat at Vajraloka asking ‘how do we get to Vajraloka?’ – well, of course, we’re already at Vajraloka. (But then … what exactly is ‘Vajraloka’? …) So pure awareness is just awareness itself. Or mind itself, or consciousness itself. Awareness ‘in itself’ is completely pure of subject-object and of ‘self-view.’ In other words, it’s inherently self-less (not-self, i.e. anatman) and so nondual because there is no self-other dichotomy in it. It is also total interconnectedness, because there is no separation in it between different really-existing ‘things’ – which also hints at how it’s nature is both wisdom and compassion. We can also call it ‘pure’ awareness in the sense that that’s all it is – it’s just awareness: everything arises and passes away as empty, spontaneous manifestation, magical display (maya), within this awareness or consciousness or nature of mind. And I do mean this awareness – not some special different awareness. This awareness is present right now. It is only ever right now. This is why in Dzogchen it’s often spoken of as ‘ordinary awareness’ - or in Zen as ‘nothing special’. It’s essentially not what we’re aware of – it’s that which is aware (though that’s inseparable from what we’re aware of).

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简体中文翻译:

这个修行在佛教教义中的地位如何?

早期佛教已有相关暗示,如在《增支部》(Anguttara Nikaya)里佛陀曾开示此心(citta)本来光明,但被外来的烦恼所遮盖;然而,实质上这一教法在大乘和密乘佛教中得到了充分发展(以及在非佛教传统中亦如此)。在大乘佛教中,其主要依据是如来藏tathāgatagarbha),也就是佛性(字面含义:佛的胚芽)。最早对它的阐述可见于《如来藏经》:“……一切众生,虽处种种烦恼之中,然有不染不垢之如来藏,与我无异、具足功德……一切众生之如来藏恒常不变,只是被众生的烦恼遮盖。这一教法在大乘佛教的各个宗派(如禅宗),以及密教,尤其是大手印(Mahamudra)和大圆满(Dzogchen)里都占据极其重要的地位。

因此,这个本自清净的纯粹觉知(即大圆满法中的“rigpa”,也可称为佛性、大圆满、大手印、不坏金刚心要等等)就是我们在本次禅修中所关注的对象。只是,我们无法去体证它;它的体证在于我们的消失。从某种意义上说,修行也就是让我们退出get out of the way)。换言之,如上所述,隐含在此未生光明之心——简言之就是纯粹觉知——的体悟中,实则包括了对无我(anātman)的体悟,也就是见到自我见的虚妄。这意味着——再重复一下——纯粹觉知就是洞见本身。或者你也可以说,纯粹觉知本身就是觉醒。

原文:

“How this fits into Buddhist teaching:

There are indications in early Buddhism, e.g. the Buddha’s teaching in the Anguttara Nikaya ‘this mind (citta) – is luminous but covered by extraneous defilements’, but essentially this teaching flowered in the Mahayana and tantric Buddhism (as well as in non-Buddhist traditions) the main basis in Mahayana is ‘tathagatagarbha’. I.e. ‘Buddha Nature’ (lit. the ‘womb’ or embryo’ of the Buddha). Probably the earliest expression of this is in the Tathagatagarbha Sutra: ‘… all beings, though they find themselves with all sorts of klesas, have a tathagatagarbha that is eternally unsullied, and that is replete with virtues no different from my own. … the Tathagatagarbhas of all living begins are eternal and unchanging. It is just that they are covered by sentient beings’ klesas’. This teaching became extremely important in Mahayana schools such as Ch’an and Zen, the tantras and particularly Mahamudra and Dzogchen. So this intrinsic pure awareness (i.e. ‘rigpa’ in Dzogchen teaching, also known as Buddha nature, the Great Perfection, Mahamudra, Indestructible Heart Essence, and so on) is the teaching on which we are focussing on this retreat. Only, we can’t realise it. It’s realisation consists in ‘our’ absence. The practice, you could say, consists in our getting out of the way. In other words, as mentioned above, implicit in the realisation of this ‘unborn’ or ‘radiant’ mind – pure awareness for short – is the realisation of not-self (anatman). The seeing through of ‘self-view’. This means – just to repeat – that pure awareness is insight. Or you could equally say that pure awareness, in itself, is awakening.

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简体中文翻译:

那么该如何做呢? 好消息是,这其实一直都在这里。消息是——正如我已经说过的——你没办法发展它。(但这其实并不是坏消息——恰恰相反!)这意味着你需要一种不同于通常培养(bhavana)模式的禅修观念(更多关于不同的佛法/修行模式,可参阅下文纯粹觉知与 FWBO 的禅修体系)。

培养(bhavana)模式的观点大体是:通过设定条件并恰当地运用四正勤,我们去培育或发展当下还不存在的、或希望更加具足的某些品质。这样我们就能培养慈心(metta)、正念(mindfulness)、奢摩他(samatha,平静)以及毗婆舍那(vipassana,洞见)。但在进入纯粹觉知时,我们并不想发展任何东西,甚至连觉知都不用发展。事实上,既没必要也不可能发展觉知。

当我说我们无意去培养任何东西时,我的意思是非常字面意义的——我们只关心去如其所是地存在,并且让一切事物如其所是。然而,为了放下而单纯地存在,以及为了将纯粹觉知摆在眼前,我们当然会发现使用一些方便法门是有帮助的。

在这种修行中,我们并不修改任何东西,我们并不是想要达成某种特定的状态(比如专注、喜悦、禅那、无概念状态,甚至保持觉知的状态)。事实上,我们并没有目标——只是与当下所是同在。尤其要强调的是,如同前面提到的,我们并不企图发展我们的觉知”——因为觉知无法被发展——道理很简单:它就是这样,它一直都在。只要我们对某些东西有意识,那就是觉知本身。而觉知本身——不二的觉知——并不会受到任何在其中生起之事物的影响。正如镜子的比喻:纯粹觉知就像镜子——映照(或者看见”/“觉知)一切,却不会被其中的爱或恨、喜悦或嫉妒所卷入。它超越了一切对立。换句话说,它是如镜般的智慧-觉知(jnana

因此,这个修行——或者说不修行”——就是单纯地存在”——“成为那面镜子。而我们本来就是那面镜子。在禅修营中,无论是坐着、起身、或者日常事务……一切都在觉知中。其实就这么简单。

原文:

“So how to do it? Well, the good news is that this is it already. The ‘bad’ news is – as I’ve already said – that you can’t ‘develop’ it. (But this is not actually bad news – quite the opposite!) What this means is that you will need to have a different view of meditation from the more usual developmental or bhavana model (see ‘Pure awareness and the FWBO System of Meditation’ below for more on different Dharma / practice models). The view of the bhavana model is essentially that we are developing or cultivating qualities that are not already present, or that we wish to ‘embody’ to a greater degree, by setting up conditions and applying the four right efforts appropriately. In this way we can cultivate metta, mindfulness, samatha (calm) and vipassana (insight). With entering pure awareness we are not concerned to develop anything at all. Not even awareness. In fact it’s neither necessary nor possible to develop awareness. When I say we’re not concerned to develop anything, I mean this quite literally – we are only concerned to ‘be’ exactly what we are and for ‘things’ to be exactly what they are. However, we will certainly find it useful to use various expedients to let go of doing and just be, as well as to get ‘pure awareness’ in view. In this practice, we don’t modify anything. We’re not ‘aiming’ for a particular ‘state’ (e.g. a concentrated state, a blissful state, a dhyanic state, a non-conceptual state or even an aware state). We’re not aiming for anything, in fact – just being with/in whatever is at this moment. Above all, as just mentioned, we don’t attempt to ‘develop our awareness’ – again, awareness can’t be developed – for the simple reason that this is it – it’s fully present all the time. If we’re conscious of something, that is awareness. Awareness itself - non-dual awareness - is completely unaffected by whatever arises in it – Just as with the image of the mirror: pure awareness is just like that – it ‘reflects’ (or ‘sees’ / is aware of) everything but is never caught up in it, whether it’s love or hate, bliss or envy. It’s beyond all dualities. Another way of talking about it is ‘the mirror-like wisdom-awareness (jnana)’ So this practice – or non-practice – is simply to ‘be’ – ‘be’ the mirror. Which we already are. So sitting, getting up, going about your business on the retreat … all in awareness. That’s essentially all there is to it.

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简体中文翻译:

如何获得纯粹觉知……

首先,我们得去除所有纯粹觉知是我们要去达成、要到达某处的观念。重点在于,在这项修行中我们哪里都不去!我们只是当下地保持自己此时此刻的样子。(而且就在当下、在此刻,也并无我们的存在!)正如我在前面的开示中提到的,这意味着我们意识到自己并没有在发展什么,也没有任何禅修目标”——我们不打算让自己进入专注状态,也不打算培养任何特定品质,都不用去管。我们当然也不会去制造或获得纯粹觉知——那样反而会适得其反。我们根本不需要去制造它——只要认出它就好。

我们通常有一个观念,认为我们想要的东西都能得到。这就是我们的根本错觉。我们不光把这种观念用于渴望拥有财物、建立各种人际关系,而且也把它用在了所谓修行上。我们会把它投射到要入禅定、要达到纯粹觉知、要洞见或要开悟这些目标:我想要那个。我们看过书,理论上知道这些都涉及到无我anātman),可一到现实中,我们坐下来,还是想要得到它。

我想我们在这个禅修营里所做的修行可能是——潜在地——对这种态度最好的对治,因为我们每个人都有这种倾向。那么我们该做什么?归根结底,我们什么也不做。这意味着如果我们想要获得纯粹觉知,那其实我们只是继续在以自我为中心,若用一个新词来形容就是我执的活动。不过我们也会看到,一开始做一些该做的事仍然有用甚至必不可少,好让我们最终安住于无为。当然,我们也绝不能落入认为此修行无需努力的陷阱,尽管纯粹觉知本身常被称为无努力。纯粹觉知的确是无努力的,因为它本来自在,但进入或说认出纯粹觉知却需要付出努力和投入。然而,如前所述,它的精髓在于放下所有的,字面意义上是什么都不做。

然而,为避免产生误解,不做并不意味着什么都没发生。所有东西依旧会通过六根而生起,一如往常——思维和情绪也会如常生起——但我们不对它们采取任何。我们既不去发展它们,也不去压抑它们。我们让它们自然地存在——让它们保持原状,然后让它们自然而然地消散,就像它们原本会的那样。

换一种说法,可以用大心小心这两个概念来阐释——大心(=纯粹觉知)就是完整全局,是遍及一切的觉知-敞开,或者说是空性-明性——在当下鲜活地充满生机且具有回应性。而小心(=二元的、日常的、受概念束缚的我执活动的心)无法把握大心;那就像一片云想抓住无限清明的蓝天,而不是让自己溶化回蓝天中;或者又好比浪花以为自己能把整个辽阔无边的海洋抓住,而它本来就与海洋完全合一,一直如此。

原文:

“How to get pure awareness … ? First, we have to strip away all conceptions that pure awareness is something to achieve, somewhere that we have to get to. The point is, we aren’t going anywhere in this practice! We are simply being as we are in the moment, in the instant. (And in the moment, in the instant, there’s no ‘we’ or ‘I’ anyway!) As I said in the previous talk, this means we realise that we’re not developing anything & we don’t have any kind of ‘meditative agenda’ – we’re not trying to get concentrated, we’re not cultivating any quality. Whatever. And we’re certainly not trying to produce or ‘get’ pure awareness – that would be totally counter-productive. We simply don’t need to produce it – just recognise it. We have this view that we can get what we want. This is our fundamental delusion. We don’t just apply this view to desirable ‘things’ like possessions that we want to possess and people we want to have relationships with and the like – we apply it to ‘our spiritual lives’ as well. We can apply it to getting into dhyana, to pure awareness, to insight, to awakening: ‘I want that’. We’ve read the books, so we actually know in theory that these things involve ‘no-I’ or ‘not-I’ i.e. anatman, not-self. But when it comes to it, we sit there and try to get it. I suppose the practice we’re doing on this retreat is – potentially – the best antidote to those kinds of attitudes, which we all have. What do we do? Essentially, in the end, we don’t do anything. What this means is that if we’re trying to ‘get’ pure awareness, we’re actually just ‘egoing’, to coin a term. As we’ll see, though, it is helpful and even indispensable initially to ‘do some doing’ in order to settle into not-doing. And we certainly should not fall into the trap of thinking that this practice does not require any effort, even though pure awareness itself is often referred to as ‘effortless’. Pure awareness is effortless, as it’s naturally present, but ‘entering’ or, better, recognising pure awareness does require effort and application. Nevertheless, the essence as mentioned is to let go of doing, literally to do nothing at all. However, to further avoid misunderstanding, ‘non-doing’ doesn’t mean that nothing is happening. Everything arises to the six senses, just as usual – thoughts and emotions arise as usual – but we just don’t ‘do’ anything in relation to them. We don’t develop them, we don’t repress them. We just let them be – let them be what they are, and let them naturally pass, as they will. Another way of talking about the situation is in terms of ‘big mind’ and ‘small mind’ – big mind (= pure awareness) is the whole picture, it’s all-pervading awareness-openness, or emptiness-clarity – vibrantly alive and responsive now. Small mind (= the dualistic, everyday, conceptually-bound ‘egoing’ mind) cannot grasp big mind. It’s like a cloud trying to grasp the infinite clear blue sky - rather than just letting itself dissolve back into it. Or a wave thinking that it can grasp the whole vast ocean (which is it anyway totally one with, always).

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简体中文翻译:

道元(Dogen)曾说:大道本自圆满周遍,岂能因修行与证悟而有待?这是一个关键点。道元所谓的The Way——在这里也可视为纯粹觉知、佛性、心之本性、大心、本具的觉知、大手印、大圆满(大完美)等——本来就是圆满周遍的。这就是我们——我们真正的所是。我们并非那个有限的小我——实际上,在真实层面上,我们就是万事万物的本质——“圆满周遍。因此,小心(little mind)是包含在大心(big mind)里的;我们带有迷惑的自我并不是与万事万物的真如本性(大心)不同的某种东西——它也属于心/觉知的本性。我们之所以认同所谓的小心,只是因为我们不断坚信真实地、独立地作为某个存在。可事实上我们并不是那样存在的。我们是万事万物的本性、是圆满周遍的空性觉知。由于小心无法掌握大心,所以道元说:岂能因修行与证悟而有待?他要表达的意思类似柔软的小云朵要如何努力才能明白自己就是无边无际的蓝天呢?!”——云和天本是一体。浪花本来就是海洋,小心本来就是大心。我们就是觉知,而那觉知就是觉醒。因此,最终用这种方法,我们什么都不用”——我们只是安住在本自具足的觉知之中——“岂能因修行与证悟而有待?,它本来就是事实的样貌。觉知就在这里,我们就是觉知,我们从未与之分离。道元在他的《普勘坐禅仪》(Fukanzazengi)里接着说:法门自在无碍,何须专精用功?殊不知全身已远离尘劳,岂可复加拂拭?从来不离当处,又何必东奔西走?其中要点在于从来不离当处,即觉知与我们所作的一切、我们所是的一切都不可分割。每一件事情本就觉知中完成。这正是我们需要觉醒的地方。修行就是能够让我们觉醒并认出这个心之本性或心性的方式。

这也关系到我们在本次禅修营修行的方式。我们并没有在修习正念,而只是承认或确认自己在想什么、说什么、做什么时对觉知本身以及其中之觉知的了知。这不是什么我的觉知”——这种觉知是无我的;它是我们心的本质、我们不坏的心要——但它也不是什么我们(小心)所能拥有、在概念上理解或以任何方式占有的东西。一旦我们开始认出这种内在的觉知,所有事都是修行——再没有什么特别的修行场域”——在禅修营里并不比你在家里下楼买牛奶更具有灵性;也不比看电视更灵性。在这里,端坐禅堂或礼拜佛坛或做法会(puja),与起身去上厕所、扫地或躺在床上,并没有什么更灵性更不灵性之分。觉知在一切之中,一切也在觉知之中。我们不需要对此做什么,只要不断去认出它即可。这就是修行本身。

可是我们一开始要如何认出它呢?所有教导这个纯粹觉知之传统的佛教法门都会提供某种切入直指,帮助我们直接认出自己心灵的本质。其中一种方法出现在莲花生大士(Padmasambhava)的《通过赤裸观见自行解脱》(Self-Liberation Through Seeing With Naked Awareness)中——是一种窍诀upadesa),直接指点的方式。

书中说:

当你被引入(你自己的本有觉知)时,进入它的方法包含三个要点:过去的念头清净空无,了无痕迹;未来的念头新鲜而不受任何条件制约;至于当下,当(你的心)安住于其自性而不造作时,在那一刻,觉知本身是最平常不过的。

所以,过去已经消失”——它仅在当下以记忆(心理事件、概念)而存在。未来的念头同样是不受制约的,因为它们还没生起——“未来只是一个观念,不是真实存在。过去和未来都只是概念,如此而已。当下这一刻只有平常的觉知。当下永远是仅有的存在——但它无法被固定或把握,它并无任何时段,也没有自性。它的生起与消逝完全自发,原本就是如此的圆满。

莲花生大士继续说:

当你这样赤裸地向内观照时,由于只有这纯粹的观照,你将发现有一种明澈的清晰,而并无任何观察者的存在;只有裸露展现的觉知。

向内观照”——也就是向那正在看之处看,或者说从觉知本身出发——那里是此时此地的开阔与明澈,一切都在其中生起。这种体验只能自己去亲身实践、尝试,或许更好地说是在觉知中玩耍。然后你也许会开始质疑:到底是谁在觉知?正如莲花生大士所言:只有纯粹的观照,换句话说,见到的只是所见,听到的只有所闻,感知的只有所感,觉知的只有所觉。”——没有再额外加上任何东西。只是在那一瞬间经由六根所感知到的内容,而不附加概念性的解释。他接着说:在那儿存在着明澈清晰,但并没有任何一个观察者在那儿。对六根所生起的一切有着清明的认知,但并无经历这一体验的感觉。所见中只有所见”——不是所见+你在看它。只剩下纯粹裸露的觉知呈现,没有任何我执的参与。就只有觉知而已。

原文:

“Dogen said: The Way is basically perfect and all-pervading. How could it be contingent upon practice and realization? This is an essential point. The Way – which in the sense Dogen’s using it is another term for pure awareness, buddha nature, nature of mind, big mind, intrinsic awareness, mahamudra, dzogchen (the great perfection), etc. etc. – is perfect and all-pervading. This is what we are – what we really are. ‘We’ are not the limited ego – we’re actually, in reality, the nature of everything ‘perfect and all-pervading’. So, small mind is ‘within’ big mind – our deluded ego nature is not something different from the nature of things as they are (big mind) – it’s all of the nature of mind / awareness. The little mind we identify with just arises from the ongoing belief we have that ‘I’ actually exist as a separate, real ‘person’. We don’t actually exist in this way. We exist as the nature of everything, perfect and all-pervading emptiness-awareness. As ‘little mind’ cannot grasp ‘big mind’, Dogen says ‘How could it be contingent upon practice and realization?’ What he’s saying here is like ‘what is a little fluffy cloud to do in order to realise that it’s the big blue sky?!’ – the nature of the cloud and the nature of the sky are already one. The wave is already the ocean. Little mind is already big mind. We are awareness. And that awareness is awakening. That’s why ultimately with this approach, we don’t do anything – we just rest in self-existent awareness – How could it be contingent upon practice and realization?- it already is how things are. Awareness is ‘here’, we are awareness, we are never separate from it. The rest of the paragraph (this comes from Dogen’s Fukanzazengi) goes: The Dharma-vehicle is free and untrammelled. What need is there for concentrated effort? Indeed, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? It is never apart from one, right where one is. What is the use of going off here and there to practice? One of the vital points that Dogen’s making is that ‘It is never apart from one, right where one is’ – that is, awareness is inseparable from everything that we are and everything that we do. It is literally done in awareness. This is what we need to wake up to. The ‘practice’ is whatever enables us to wake up and recognise this essence of mind, or nature of mind. This has implications for the way we ‘practice’ on this retreat. We’re not practising mindfulness, we’re simply acknowledging – if you like – our awareness of and in everything that we think, say and do. It’s not ‘my awareness’ – this awareness is not-self, not-I; it’s our heart nature, our indestructible heart-essence – but it’s nothing that we (small mind) can ever possess, understand conceptually or appropriate in any way. So once we begin to ‘recognise’ this intrinsic awareness, everything is practice – there is no special ‘spiritual practice situation’ – being on retreat is no more ‘spiritual’ than going down the shops at home to buy some milk. Or watching the TV. Here on retreat, sitting still in meditation posture in the shrine room or saluting the shrine or doing a puja is no more ‘spiritual’ than getting up to go and have a pee, or sweeping the floor or laying on your bed. And no less. Awareness is in everything. Everything is in awareness. We don’t need to do anything about it – we just need to keep recognising it. That is the practice. But how do we recognise it in the first place? All of the Buddhist traditions that teach what we’re calling pure awareness offer ‘ways in’ or ‘pointings out’ which can help us recognise our essence of mind directly. One such way in is offered as an upadesa – direct pointing out – by Padmasambhava in Self-Liberation Through Seeing With Naked Awareness (this is the core passage)

Now, when you are introduced (to your own intrinsic awareness), the method of entering into it involves three considerations:

Thoughts in the past are clear and empty and leave no traces behind.

Thoughts in the future are fresh and unconditioned by anything.

And in the present moment, when (your mind) remains in its own condition without constructing anything,

awareness at that moment in itself is quite ordinary.

So the past is ‘gone’ – it only exists as memories (mental events, concepts) in the present. Likewise, thoughts in the future are ‘unconditioned’ in the sense that they are simply unarisen – the ‘future’ is a conceptualisation, not something that actually exists. Both past and future are just concepts, nothing more. And the present moment is just this ordinary awareness. The present moment is all there ‘ever’ is – and yet it can’t be fixed or grasped; it has no duration whatever, and no self-essence. Its arising and cessation is totally spontaneous, and perfect just as it is. So Padmasambhava goes on: And when you look into yourself in this way nakedly, Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; Only a naked manifest awareness is present. ‘You’ look into ‘yourself’ – i.e. you look at or from that which is looking, ‘from’ awareness itself, the spaciousness and clarity HERE, in and as which everything is arising. This is something that you just have to experience and experiment with – it might be better to say play with – in awareness. Then you may begin to question who the ‘you’ is who is aware. Padmasambhava says ‘there is only this pure observing’ – in other words ‘in the seen there is just the seen, in the heard there is just the heard, in the sensed there is just the sensed, in the cognised there is just the cognised’. There is nothing added, nothing extra – just what is sensed by any of the six senses in this instant. No added concepts about it. So he continues ‘there will be found a lucid clarity without anyone being there who is the observer’. There is a clear cognition of whatever is arising to the sense fields, but no sense of a ‘me’ who is ‘having’ this ‘experience’. In the seen there is just the seen’ – not the seen plus you seeing it! Only a naked manifest awareness is present. There is just awareness, ‘naked’ (devoid) of any ‘egoing’. That’s all there is.

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10

简体中文翻译:

进入无相禅修的一些方式(我接下来将提到的):

1)运用身姿——保持对身体经验的觉知与临在(即五种感官),包括眼睛张开或半开,整个人都敞开

2)运用呼吸——或者仅仅用呼气——作为锚点

3)运用想象来培育信心-信赖(shraddha以及菩提心,作为基础。

4)直接进入无相的觉知”——什么也不做!

原文:

“Ways in to formless meditation that I’m going to mention:

  1. Using posture – importance of being aware of & present ‘in’ your body experience (i.e. the five ‘outer’ senses). All the senses ‘open’ – including eyes.
  2. Using breath – or just out-breath – as ‘anchor’.
  3. Using imagination to cultivate shraddha (confidence-trust, ‘faith’) and bodhicitta as a basis.
  4. Going straight into formless awareness – doing nothing!

第一

简体中文翻

(段落 1

在《通过赤裸观见自行解脱(Self-Liberation Through Seeing With Naked Awareness)》一书中,莲花生大士(Padmasambhava)提到:

心性的本质必然是空的,且毫无根基可言。你自己的心就如同虚空的天空一般无实体。你应当观照自己之心,看看是否如此。

这是莲花生大士所指示的、关于有情觉知(或”——也就是心之本性本身,或本初圆满之基,或不坏金刚心要)所固有的三大特质之一。也许我们会觉得这些内容有点超越自己(从字面上也确实如此!)——但同时,如我们所见或至少所听到的,这个内在的觉性一直都在,却常被忽视,而它正是那被历代觉悟者所证悟或者说认出的非二元觉知,横跨时空。归根结底,就是此刻、当下的这个觉知——如果我们能认出它,便是觉醒,具足了如来藏经中提及的一切佛陀功德。我们能否认出它,其实并非小心能直接左右的(除了让自己更容易撞见这种认出之外)。正如我先前所说,小心对大心——也就是纯粹觉知——无能为力,除非它退让……
不过,根据大圆满(Dzogchen)和大手印(Mahamudra)的教导,我们如今就能在这条心流里识别心之本性的某些特质,因为事实上,这股心流并不离心之本性。因此,我们可以在觉知里去留意觉知本身的品质。即使当我们为思绪情绪所淹没时,这些品质依然以某种程度存在——正如经文所述——我们可以自己去检验。自然地,当我们的心相对清明、亮堂,不完全陷在念头或情感时,更容易辨认到这些特质。所以,特别是在较为澄明的禅定(奢摩他)状态出现时,让我们的觉知接纳觉知本身具足的这些特质。

(段落 2

文中首先是一种更概念化的表达:我们可以注意到,觉知是无实体的,因为它并不是一个东西”——它无法被界定、被客观化、被抓住。这样看,它具备空、无实体、无我的本性。不过在大圆满的传统中,也有更偏体验性的指引,强调觉知的空性即广阔敞开广大”——龙钦巴(Longchenpa)常说的无尽广大。这和我们熟悉的晴朗、无限的蓝天类比并无二致。所以你可以在觉知中找找那种宏大敞开、扩展的感觉。它此刻就存在。即使你感到思绪纷杂、心神受限,也仍然能感受到某种程度的宽广。如果你能认同那股宽广”——也就是所有念头与情绪所生之空间”——而不是认同那些种种局限(也就是念头、情绪本身),你也许会发现,那份宽广就愈发凸显,而那些束缚感便退居其次。

接下来,原文又指出:

自生起的原初觉知,自始便是明净(并且光明)的,你应该观照自己的心,看它是否如此。

由此可见,根本的觉知本身是清明和光亮的”——我们口语里经常说清晰的觉知,所以我们对这点也并不陌生。大圆满中常说,这份清明光明性就是心之认知面向——心或觉知本身是空而又具有认知性”——或者称为觉知-空性(awareness-emptiness。也就是说,那里什么都没有(既不是事物,也不是任何意义上的客体),可就在那空无中,一切都以清明的方式生起并被了了分明地觉知。所以在此刻的觉知里——就是你当下的觉知!——你也能体会到心之本性的那种明净感。同样地,这份明净一直都在——即使对象(你)觉得朦胧、浑沌、昏沉或想睡,觉知那种昏沉客体的本身却是清明的。留心看看是否如此。


英文原

vbnet
CopyEdit
“Qualities of awareness In Self-Liberation Through Seeing With Naked Awareness, Padmasambhava says:
It is certain that the nature of the mind is empty and without any foundation whatsoever. Your own mind is insubstantial like the empty sky. You should look at your own mind to see whether it is like that or not. This is Guru Padmasambhava’s pointing out the first of the three inherent ‘qualities’ of conscious awareness (or mind - that is, the nature of mind itself or the Ground of Primordial Perfection or the Indestructible Vajra Heart Essence). We might think that it's all a bit beyond us (and in the literal sense it is!) – but at the same time, as we’ve been seeing, or at least hearing, this intrinsic awareness – always present, but unnoticed – is exactly the nondual awareness that has been ‘realised’ or rather recognised, by all awakened beings throughout time and space. What it comes down to is that this awareness now – literally this awareness now – if we could but recognise it as such, is awakening, replete with all the Buddha qualities (as outlined in the Tathagatagarbha sutra). Whether we recognise it as such or not isn’t something we can directly do a lot about – apart from making ourselves more ‘accident prone’. As I said before, there is nothing small mind can do to make big mind – pure awareness – arise (other than to get out of the way…) But according to Dzogchen and Mahamudra teaching, we can recognise something of the ‘qualities’ of the nature of mind in this mindstream now – because, of course, this mindstream is nothing other than the nature of mind anyway. So these qualities are something which we can ‘watch out for’ in awareness – in the quality of our awareness itself. These qualities are always there to some degree, even when we’re overcome by thoughts and emotions, and – as the text says – we can verify this for ourselves. It’s naturally more straightforward to recognise these qualities when our mind already is fairly clear and bright, when we’re not completely caught up in thoughts and emotions. So especially when this sort of state arises, when your shamatha is bright and clear, let your awareness ‘take in’ the presence of these qualities ‘in itself’.
 
The first statement is a more conceptual way of putting it. It is possible to notice that awareness is insubstantial in the sense that it’s not a ‘thing’ – it can’t be pinned down or objectified or grasped. So that is its empty, insubstantial, self-less nature. But the Dzogchen tradition also points to this empty quality of awareness in a much more ‘experiential’ way, and this is the sense of ‘spaciousness’ or ‘openness’ or ‘vastness.’ ‘The vast expanse’ as Longchenpa often expresses it. This is exactly the same as the familiar image of the clear, infinite blue sky. So you can look for a sense of this ‘vastness’ or a sense of openness and expansiveness in awareness. It’s there right now. Even when your mind is constricted, or full of thoughts, there’s still a comparative spaciousness. If you can ‘identify’ with that sense of spaciousness – the space in which all the thoughts and emotions are appearing – rather than with the constrictions (i.e. thoughts, emotions themselves), then you may find that the spaciousness comes more to the fore and the constrictions recede. The next quality is put like this in the text: It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning, You should look at your own mind to see whether it is like that or not. So basic awareness is ‘clear and luminous’ – we often speak of ‘clear awareness’ in a colloquial way, so it’s clear that we know to some degree what’s meant here. It’s said in Dzogchen that this clarity or luminosity is the cognizant aspect of mind itself – mind or awareness is ‘empty but cognizant’ – or ‘awareness-emptiness’ – there’s nothing there (it’s not a ‘thing’ or object in any sense at all) but ‘in’ that nothing, everything arises as clarity and is clearly cognised. So in awareness – this awareness right now! – you can get a sense of the clarity of the nature of mind. Again, that clarity is always there – it’s even there somehow despite the fact that the ‘object’ (you!) is feeling unclear or muggy or dull or sleepy. The awareness of that dull object is clear. So, look out for this yourself and see whether it’s the case.
 

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13

简体中文翻译:

第三个特质在原文中是这样描述的:

可以确定的是,这自源的本初觉知(或智慧gnosis——也就是人的本有觉知——是不间断的,犹如江河主干水道奔流不息。你应当看一看自己的心是否真的如此。

在文本的别处,它也有这样的说法:它的生起从未受到阻碍。这里的指的就是心之本性、心之本体、纯粹觉知。也就是说,这种纯粹觉知的能量从不受阻,一切现象都能够毫无障碍地在其中生起——这在大圆满(Dzogchen)里被称为自发圆满spontaneous perfection)。没有任何障碍是指它没有什么可以挡住它;一切现象都自然而然地、圆满无碍地在这空性明性的觉知中生起、呈现。事实上,这完全超越了什么完美不完美的概念——所有的五蕴、十八界,乃至一切所显现的,都是在这心之本性中自发生起又自行解脱。

当然,我一直在用事物这个词,但其实本质上并没有事物”——没有真正独立的东西存在!我们实际上体验到的是现象的能量——各种各样的风(prāa的流动——它们显现为我们的身体和心,以及我们所能看、能听、能闻、能尝、能触、能想、能感受的一切……所有这一切表面上看起来都各不相同,然而从究竟角度看,它们都只是觉知本身。所以在我们的觉知当中,我们随时都可以对这种不可思议的能量保持开放——而这一点完全不依赖于我们当前处于什么心理状态。也许此刻我们感觉自己被最深沉、最令人萎靡的惰性所压得喘不过气,但那能量依然在——懒惰本身也是那能量的一部分!

原文:

“The third quality is put like this in our text: It is certain that this primal awareness or gnosis, which is one’s intrinsic awareness, is unceasing, Like the main channel of a river that flows unceasingly. You should look at your own mind to see whether it is like that or not. Elsewhere in the text, it’s put this way: ‘its arising has nowhere been obstructed’ – ‘it’ being the nature of mind, mind itself, pure awareness. So this is the energy of the nature of mind, or the energy of pure awareness. In awareness, everything arises completely without obstruction – nothing obstructs anything else, everything arises in spontaneous complete perfection, just as it is. In fact, it’s totally beyond perfection and imperfection. Everything – the five skandhas, the eighteen sense-spheres and so on – spontaneously selfarises and self-liberates. Of course, I keep using the word ‘thing’ but the whole point is, no-thing exists! What ‘arises’ is the play of emptiness, ‘in’ the clear cognition which is nothing but emptiness itself. What we actually experience is the energy of phenomenal existence – every-‘thing’ is nothing but energy (chi, prana) – we here now are energy, energy is coursing through us, between us, manifesting as ‘our’ bodies and minds – in fact everything that we can see, hear, smell taste, touch, think, feel and imagine. All this apparent manifestation is nothing but awareness itself. So in ‘our’ awareness, we can be open to a sense of this incredible energy – and again, this is totally non-dependent on ‘how we feel’ now – we might have the biggest and hairiest sloth in the world sitting right on top of us, and still that energy is there! The sloth itself is part of the energy!

14

简体中文翻译:

在藏文(Dzogchen)中,能量energy)一词与慈悲compassion)这个词其实是同一个词。换言之,这也可以被翻译成敏感度sensitivity)或感应力responsiveness