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ChatGPT A.I. 简体中文翻译：
《临在与觉知的忠告
作者：南开诺布仁波切》
原文：
“Advice On Presence And Awareness
By Namkhai Norbu Rinpoche”
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简体中文翻译：
生于1938年的东方西藏，南开诺布是一位公认的大圆满（Dzogchen）大师与传承持有人，他于1976年开始在西方教授大圆满。大圆满，或称“无上圆满”，是藏传佛教宁玛派的核心教法，被他们视为通往觉悟的最高且最究竟的法门。这里收录的这篇文章，乃是一则精准而详尽的修行指示，聚焦于大圆满实践中最核心的部分，对于任何对禅修或任何形式的临修感兴趣的人而言，都是绝佳的参考资料。
原文：
“Born in Eastern Tibet in 1938, Namkhai Norbu is a
recognized Dzogchen master and lineage holder who began teaching in the West in
1976. Dzogchen, or 'Great Perfection' is the central teaching of the Nyingma
school of Tibetan Buddhism, and is considered by them to be the highest and
most definitive path to enlightenment. This essay is included here as a precise
and detailed instruction on the most essential aspect of Dzogchen practice, and
is an excellent reference for anyone interested in meditation practice or
spiritual discipline of any kind.”
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简体中文翻译：
修习大圆满的人必须具有精准的临在与觉知。只要一个人还没有真正、彻底地了解自己的心，并以觉知来掌控它，那么即使给他提供非常多关于实相的阐释，那也不过只会停留在纸上墨迹或知识分子的辩论题材，无法让人真正生起对实相意义的任何领悟。大圆满的一部密续《昆比益加波》（Kun-byed
rgyal-po）中说：“心既能创造轮回，也能创造涅槃，故需认识这位创造一切的王！”我们之所以说我们在轮回之中漂流，处于不净而虚幻的幻相中，但事实上，只是我们的心在漂流。再者，至于清净圆满正觉（Enlightenment），也唯有我们自心净化时才能证得它。
原文：
“A practitioner of Dzogchen must have precise presence and
awareness. Until one really and truly knows one's own mind and can govern it
with awareness, even if very many explanations of reality are given, they
remain nothing more than ink on paper or matters for debate among
intellectuals, without the possibility of the birth of any understanding of the
real meaning. In the Kun-byed rgyal-po, a tantra of Dzogchen, it is said that:
‘The Mind is that which creates both Samsara and Nirvana, so one needs to know
this King which creates everything!’ We say we transmigrate in the impure and
illusory vision of Samsara, but in reality, it's just our mind that is
transmigrating. And then again, as far as pure Enlightenment is concerned, it's
only our own mind, purified, that realizes it.”
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简体中文翻译：
我们的心是一切的根本，由我们的心生起了轮回与涅槃、平凡的有情众生与觉悟者。试想众生如何在轮回的不净幻相中漂泊：尽管心的本质——也即我们心的真实本性——自始至终都完全清净，但因为清净心在暂时之中被无明的染污所遮障，故我们并没有对自己的本来状态产生自我认知。正因缺乏这种自我认知，才生起了由烦恼所造作的幻相思维与行为，于是积聚了各种负面的业因。这些业因必会成熟为果，使人痛苦不堪，进而在六道轮回之中辗转流转。因此，不认知自己的本来状态便是流转轮回的因，由于这个因，人就成为种种幻相与散乱的奴隶。
原文：
“Our mind is the basis of everything, and from our mind
everything arises, Samsara and Nirvana, ordinary sentient beings and
Enlightened Ones. Consider the way beings transmigrate in the impure vision of
Samsara: even though the Essence of the Mind, the true nature of our mind, is
totally pure right from the beginning, nevertheless, because pure mind is
temporarily obscured by the impurity of ignorance, there is no self-recognition
of our own State. Through this lack of self-recognition arise illusory thoughts
and actions created by the passions. Thus various negative karmic causes are
accumulated and since their maturation as effects is inevitable, one suffers
bitterly, transmigrating in the six states of existence. Thus, not recognizing
one’s own State is the cause of transmigration, and through this cause one
becomes the slave of illusions and distractions.”
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简体中文翻译：
由于心的制约，人会对虚幻的行为养成深刻的习气。同样，就清净的圆满正觉而言，也并非从外部会有某种璀璨夺目的光明照射进来将人唤醒。若能认知到自己本具的本来状态原本清净，只是被暂时的染污所遮蔽，并且仅仅维持对此认知的临在而不被散乱牵引，则一切染污自会消融。这就是修道的精要。随后，本初状态（Primordial
State）所具的伟大本初清净（Great Original Purity）之内在特质自然呈现，行者认知了它，并在亲身体验中真正掌握它。这种对真实本来状态的究竟了悟，或者说对此法性的真正觉知，即是所谓的涅槃。因此，成就正觉不过是我们自心在其被净化的状态中而已。故此，莲花生大士曾言：“心能创造轮回，也能创造涅槃。离开心之外并无轮回和涅槃之存在。”一旦确认了轮回与涅槃的根本是心，则可知世间万物看似凝实的部分，及众生看似实体的本身，都不过是自心的虚幻显现而已。
原文：
“Conditioned by the mind, one becomes strongly habituated to
illusory actions. And then it's the same as far as pure Enlightenment is
concerned; beyond one's own mind there is no dazzling light to come shining in
from outside to wake one up. If one recognizes one's own intrinsic State as
pure from the beginning and only temporarily obscured by impurities, and if one
maintains the presence of this recognition without becoming distracted, then
all the impurities dissolve. This is the essence of the Path. Then the inherent
quality of the great original purity of the Primordial State manifests, and one
recognizes it and becomes the master of it as a lived experience. This
experience of the real knowledge of the authentic original condition, or the
true awareness of the State, is what is called Nirvana. So Enlightenment is
nothing other than one's own mind in its purified condition. For this reason
Padma Sambhava said: ‘the mind is the creator of Samsara and of Nirvana.
Outside the mind there exists neither Samsara nor Nirvana.’ Having thus
established that the basis of Samsara and Nirvana is the mind, it follows that
all that seems concrete in the world, and all the seeming solidity of beings
themselves, is nothing but an illusory vision of one's own mind.”
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简体中文翻译：
正如一个患“胆液”疾病的人会把贝壳看成黄色，虽然通过客观的观察可知它并非真的呈黄色；同样道理，由于有情众生各自累积的业因不同，便会显现出种种不同的幻相。比如，如果让分别属于六道的有情同在一条河边，那么他们所见到的河流都将不同，这正是因为他们所携带的业因不尽相同：热地狱的众生会见到那条河如火焰一般；寒地狱的众生会见到它如冰块；饿鬼道的众生见到的则是血与脓；水族会视它为生存环境；人类会认为它是可以饮用的水；而阿修罗（半神）则会见到它是兵器，天人见到它则是甘露。这便说明，实则并无任何具体和客观的存在。故而，我们若明白轮回的根源确实是由心而起，就应当下决定要将根本彻底拔除。认清心自身便是觉悟之本体，即得解脱。是故，了知轮回与涅槃的根基唯在于心，我们才会下定决心开始修行。
原文：
“Just as a person who has a 'bile' disease sees a shell as
being yellow even if one can see objectively that that is not its true color,
so in just the same way, as a result of the particular karmic causes of
sentient beings, the various illusory visions manifest. Thus, if one were to
meet a being of each of the six states of existence on the bank of the same
river, they would not see that river in the same way, since they each would
have different karmic causes. The beings of the hot hells would see the river
as fire; those of the cold hells would see it as ice; beings of the hungry
ghost realm would see the river as blood and pus; aquatic animals would see it
as an environment to live in; human beings would see the river as water to
drink; while the demi-gods would see it as weapons, and the gods as nectar.
This shows that in reality nothing exists as concrete and objective. Therefore,
understanding that the root of Samsara is truly the mind, one should set out to
pull up the root. Recognizing that the mind itself is the essence of
Enlightenment one attains liberation. Thus, being aware that the basis of
Samsara and Nirvana is only the mind, one takes the decision to practice.”
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简体中文翻译：
此时，必须以正念和决心，持续维持当下的觉知，不被散乱所牵引。就像我们想要令一条河停止流动，必须从河的源头堵住它，才能彻底截断水流；若在别的地方设阻，终究无法奏效。同理，若要斩断轮回之根，就必须截断创造轮回之心的根，否则就无从从轮回之中解脱。若我们想要所有因往昔负面行为而生起的痛苦与障碍得以消融，就必须截断生起它们之心的根。倘若不这样，即便我们修持身体与语言的善行，其所获的利益终究短暂有限；更何况尚未斩断负面行为之根的话，它终会重新积累，如同只剪去树木的枝叶而非主根，那棵树绝不会就此枯萎，反倒会再度生长。如果无法任由心——那位创造一切的王——安住于其天然本位，那么即使修行密法里“生起次第”与“圆满次第”，或持诵无数真言，也无法踏上究竟解脱之道。
原文：
“At this point, with mindfulness and determination, it is
necessary to maintain a continuous present awareness without becoming
distracted. If, for example, one wants to stop a river from flowing, one must
block it at its source, in such a way that its flow is definitively
interrupted; whatever other point you may choose to block it at, you will not
obtain the same result. Similarly, if we want to cut the root of Samsara, we
must cut the root of the mind that has created it; otherwise there would be no way
of becoming free of Samsara. If we want all the suffering and hindrances
arising from our negative actions to dissolve, we must cut the root of the
mind, which produced them. If we don't do this, even if we carry out virtuous
actions with our body and voice, there will be no result beyond a momentary
fleeting benefit. Besides, never having cut the root of negative actions, they
can once again be newly accumulated, in just the same way that if one only lops
off a few leaves and branches from a tree instead of cutting its main root, far
from the tree shriveling up, it will without doubt grow once again. If the
mind, the King that creates everything, is not left in its natural condition,
even if one practices the tantric methods of the 'Developing' and 'Perfecting'
stages, and recites many mantras, one is not on the path to total liberation.”
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简体中文翻译：
若欲征服一国，必先降伏其国主或君王，仅仅降伏一部分民众或官吏无法达成目的。若不持续保持临在，而是任由自己被散乱所左右，那么就绝无解脱于无尽轮回之日。但若人不受懈怠与幻相左右，而能自我掌控，知道如何以当下觉知安住于真实本来状态，则此人便将一切法门的要义、所有道之根本融于自身之中。
原文：
“If one wants to conquer a country, one must subjugate the
King or the Lord of that country; just to subjugate a part of the population or
some functionary won't bring about the fulfillment of one's aim. If one does
not maintain a continuous presence, and lets oneself be dominated by
distractions, one will never liberate oneself from endless Samsara. On the
other hand, if one doesn't allow oneself to be dominated by neglectfulness and
illusions, but has self-control, knowing how to continue in the true State with
present awareness, then one unites in oneself the essence of all the Teachings,
the root of all the Paths.”
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简体中文翻译：
由于种种二元对立的因素——如轮回和涅槃、痛苦和快乐、善与恶等等——皆源于心，我们可以推定：心即是一切的根本所在。这便是为何“不散乱”乃是诸道之根与修行之要旨。无论过去诸佛如何成就，皆依此最高之道——持续的临在；未来诸佛亦会依此之道而成就；现世的诸佛也正依此正道而得正觉。倘若不依此法，便不可能成就圆满觉悟。
原文：
“Because all the various factors of dualistic vision, such
as Samsara and Nirvana, happiness and suffering, good and bad etc., arise from
the mind we can conclude that the mind is their fundamental basis. This is why
non-distraction is the root of the Paths and the fundamental principle of the
practice. It was by following this supreme path of continuous presence that all
the Buddhas of the past became enlightened, by following this same path the
Buddhas of the future will become enlightened, and the Buddhas of the present,
following this right path, are enlightened. Without following this Path, it is
not possible to attain enlightenment.”
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简体中文翻译：
因此，持续安住在对真实本来状态的临在，是所有道之精髓、所有禅定之根本、所有修行之结论、所有密乘方便之精萃、以及诸究竟教法之核心。因此，必须力求不散乱地维持这样的临在。其意即是：不追逐过去，不等待未来，也不跟随当下所生的幻相念头；而要回转向内，观自家本真面目，如其本然地保持对其的觉知，超越“过去、现在、未来”三时的概念局限。务必安住于未纠正的自然状态，而不受“有与无”、“具与不具”、“善与恶”等评断所染。
原文：
“Therefore, because the continuation in the presence of the
true State is the essence of all the Paths, the root of all meditations, the
conclusion of all spiritual practices, the juice of all esoteric methods, the
heart of all ultimate teachings, it is necessary to seek to maintain a
continuous presence without becoming distracted. What this means is: don’t
follow the past, don’t anticipate the future, and don’t follow illusory
thoughts that arise in the present; but turning within oneself, one should observe
one’s own true condition and maintain the awareness of it just as it is, beyond
conceptual limitations of the ‘three times’. One must remain in the uncorrected
condition of one’s own natural state, free from the impurity of judgments
between ‘being and non-being’, ‘having and not-having’, ‘good and bad’, and so
on.”
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简体中文翻译：
“大圆满”本有的本初状态，实已超越“过去、现在、未来”三时的概念。只是，关于初学者而言，尚未生起对自家本来状态的觉知，自然难以真正体验到对自性之认知；因此，格外要注意勿被三时的念头分散。若想防止自己分心走神而刻意去压制所有念头，执着于寻找一种平静或愉悦的感受，就要警醒这是谬误——因为那份“执着”本身亦是一个念头。
应当令心放松，只维持对自家本来状态的觉醒觉知，不让任何念头主宰自己。当心真正放松时，它便自然而然回到其本来面貌。假使在这种自然状态中生起好或不好的念头，与其评判自己是处在平静，还是随念头而起伏，不如只用此对本来状态的觉知去“认知”所有念头。一旦念头被这份赤裸的注意力所认知，它们就会复归于其自性之中，而只要这份觉知仍在，就不要忘记让心保持当下。如果你又再度被念头牵走，没有做到单纯的认知，那就更需精进地让自己的觉知保持在当下。假如有因“正处平静”而生的念头，只要不丢失纯然的心之觉知，继续观照那念头流动的状态即可。同理，若没有任何念头生起，则继续保持对当下那种平静的简明觉知即可。此时无需将其套进任何观念模式，也不必渴望显现任何特殊之相、色或光，只要安住于自然状态里，不为念头枝节所扰动。
原文：
“The original condition of the Great Perfection is truly
beyond the limited conceptions of the ‘three times’; but those who are just
beginning the practice, at any rate, do not yet have this awareness and find it
difficult to experience the recognition of their own State; it is therefore
very important not to allow oneself to be distracted by the thoughts of the
‘three times’. If, in order not to become distracted, one tries to eliminate
all one’s thoughts, becoming fixated on the search for a state of calm or a
sensation of pleasure, it is necessary to remember that this is an error, in
that the very ‘fixation’ one is engaged in is, in itself, nothing but another
thought.
One should relax the mind, maintaining only the awakened
presence of one’s own State, without allowing oneself to be dominated by any
thought whatsoever. When one is truly relaxed, the mind finds itself in its
natural condition. If out of this natural condition thoughts arise, whether
good or bad, rather than trying to judge whether one is in the calm state or in
the wave of thoughts, one should just acknowledge all thoughts with the
awakened presence of the State itself. When thoughts are given just this bare
attention of simple acknowledgment, they relax into their own true condition,
and as long as this awareness of their relaxedness lasts one should not forget
to keep the mind present. If one becomes distracted and does not simply
acknowledge the thoughts, then it is necessary to give more attention to making
one’s awareness truly present. If one finds that thoughts arise about finding
oneself in a state of calm, without abandoning simple presence of mind, one
should continue by observing the state of movement of the thought itself. In
the same way, if no thoughts arise, one should continue with the presence of
the simple acknowledgment that just gives bare attention to the state of calm.
This means maintaining the presence of this natural state, without attempting
to fix it within any conceptual framework or hoping for it to manifest in any
particular form, color, or light, but just relaxing into it, in a condition
undisturbed by the characteristics of the ramifications of thought.”
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简体中文翻译：
即便刚开始修行的人发现自己难以在这种状态中维持超过片刻，也毋须过分忧虑。无需刻意祈求这状态能持续很久，也无需畏惧完全失去它，只要不陷入“能观之主体”与“所观之客体”这二元境地，保持纯粹的心之临在即可。若即便维持这种单纯的觉知，心仍无法安住于平静之中，反而总是沉溺于对过去与未来的纷飞念头，或者被眼、耳等感官因素所扰，那么就应当去了解：此“念头之浪”本就如同风那般空无实质。正如试图“抓住”风只会徒劳无功一样，想要阻断念头也无法将之斩断。因此，我们不应刻意阻止念头，更不应将它视为负面而加以摒弃。其实，那平静的状态是心的本质，而念头之浪则是心的自然明性在起作用；正如太阳与其光芒无法分割，流水与其波纹亦无区别，心与念头也并无二致。若有人把平静视为应当追求的“正面”，而把念头之浪视为需要舍弃的“负面”，并在这种取舍的对立中沉溺，就再也无法超越凡俗心境了。
因此，至关重要的是以纯粹而不加修饰的专注（“赤裸的注意力”）来认知任何升起的念头——无论它是好是坏、重要或无足轻重——并持续在那念头流动的状态中保持临在。当一个念头出现，而我们无法借助临在安住于平静之中时，更多相似的念头就可能相继而生；因此必须以不散乱的方式，灵巧地对这念头加以“认知”。这里所说的“认知”（acknowledging），并非用眼睛去观察，或以概念加以思辨，而是以不受干扰而赤裸的专注力面对任何关于“三时”的念头，或感官所生起的种种觉受；与此同时，对这股“念头之浪”保持完整的觉知，仍然维持在清净觉知的临在。
这绝不意味着要透过某种方式改变我们的心，诸如想要圈禁念头或堵塞其流动。对初学修行的人而言，由于在无量时日里于轮回中养成了强烈的散乱习气，要使这种不分心、赤裸的注意力来认知保持长久，确实很不容易。单就今生而言，从我们出生至今，几乎一直在散乱中生活，从未有机会修习觉知与不散乱。因此，在尚未达到“无法再度陷入散乱”的境地之前，一旦因缺乏正念而陷于懈怠与遗忘，就要竭尽全力、凭借觉知去察觉当下发生了什么。除了继续以当下觉知安住于自身的真实本来状态，不论是寂静也好、念头之浪也好，再无其他所谓“禅修”可寻。除了以赤裸的注意力来认知并持续安住于自家状态之外，的确没有什么更“殊胜”或更“可爱”的目标值得追求。
若有人期待借由某种外在之物而产生显现，而不肯安住在自己本具的本来状态，这就好比俗语中所说的：“恶鬼从东门进来，却在西门奉上赎金。”如此一来，即便自以为修得好，也不过是徒劳无功，白白费劲而已。所以，安住在自心本具的状态之中才是重中之重。若人忽略了自己内在原本具足的一切，反而另求他处，就像那用宝石当枕头却不识其价值的乞丐，终日奔波乞讨，徒增劳苦。
因此，保持对自家本来状态的临在，观照那念头的起伏，而不去评断这份觉知的清晰度高低，也不去落入“执此为好，舍彼为坏”的二元取舍之中，更不被任何改变它的意图所束缚，继续不忘保持觉知——如此安住，即可摄尽修行之要领。
原文：
“Even if those who begin to practice this find it difficult
to continue in this state for more than an instant, there is no need to worry
about it. Without wishing for the state to continue for a long time and without
fearing the lack of it altogether, all that is necessary is to maintain pure
presence of mind, without falling into the dualistic situation of there being
an observing subject perceiving an observed object. If the mind, even though
one maintains simple presence, does not remain in this calm state, but always
tends to follow waves of thoughts about the past or future, or becomes
distracted by the aggregates of the senses such as sight, hearing, etc., then
one should try to understand that the wave of thought itself is as
insubstantial as the wind. If one tries to catch the wind, one does not
succeed; similarly if one tries to block the wave of thought, it cannot be cut
off. So for this reason one should not try to block thought, much less try to
renounce it as something considered negative. In reality, the calm state is the
essential condition of mind, while the wave of thought is the mind's natural
clarity in function; just as there is no distinction whatever between the sun
and its rays, or a stream and its ripples, so there is no distinction between
the mind and thought. If one considers the calm state as something positive to
be attained, and the wave of thought as something negative to be abandoned, and
one remains thus caught up in the duality of accepting and rejecting, there is
no way of overcoming the ordinary state of mind.
Therefore the essential principle is to acknowledge with
bare attention, without letting oneself become distracted, whatever thought
arises, be it good or bad, important or less important, and to continue to
maintain presence in the state of the moving wave of thought itself. When a
thought arises and one does not succeed in remaining calm with this presence,
since other such thoughts may follow, it is necessary to be skilful in
acknowledging it with non-distraction. ‘Acknowledging’ does not mean seeing it with
one’s eyes, or forming a concept about it. Rather it means giving bare
attention, without distraction to whatever thought of the ‘three times’, or
whatever perception of the senses may arise, and thus being fully conscious of
this ‘wave’ while continuing in the presence of the pure awareness.
It absolutely does not mean modifying the mind in some way,
such as by trying to imprison thought or to block its flow. It is difficult for
this acknowledgment with bare attention, without distraction, to last for a
long time for someone who is beginning this practice, as a result of strong
mental habits of distraction acquired through transmigration in the course of
unlimited time. If we only take into consideration this present lifetime, from
the moment of our birth right up until the present we have done nothing other
than live distractedly, and there has never been an opportunity to train in the
presence of awareness and non-distraction. For this reason, until we become no
longer capable of entering into distraction, if, through lack of attention, we
find ourselves becoming dominated by neglectfulness and forgetfulness, we must
try by every means to become aware of what is happening through relying on the
presence of mind. There is no ‘meditation’ that you can find beyond this
continuing in one’s own true condition with the presence of the calm state, or
with the moving wave of thought. Beyond recognition with bare attention and
continuing in one’s own State, there is nothing to seek that is either very
good or very dear.
If one hopes that something will manifest from outside
oneself, instead of continuing in the presence of one’s own State, this is like
the saying that tells about an evil spirit coming to the Eastern gate, and the
ransom to buy him off being sent to the Western gate. In such a case, even if
one believes one is meditating perfectly, in reality, it’s just a way of tiring
oneself out for nothing. So continuing in the State which one finds within
oneself is really the most important thing. If one neglects that which one has
within oneself and instead seeks something else, one becomes like the beggar
who had a precious stone for a pillow, but not knowing it for what it was, had
to go to such great pains to beg for alms for a living.
Therefore, maintaining the presence of one’s own State and
observing the wave of thought, without judging whether this presence is more or
less clear, and without thinking of the calm state and the wave of thought in
terms of the acceptance of the one and the rejection of the other, absolutely
not conditioned by wanting to change anything whatsoever, one continues without
becoming distracted, and without forgetting to keep one’s awareness present;
governing oneself in this way one gathers the essence of the practice.”
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简体中文翻译：
有些人听见别人走路或说话的声音就会感到烦乱，进而心生恼怒，或是被外境搅扰，生出种种幻相。对此情形的错误认知被称为“在外在显相之中视其为仇敌的危险途径”。它的含义是：即使有人明白如何在平静状态或念头波动中维持觉知，却尚未学会如何把这种状态与外在显相融为一体。如果发生这种情况，那就应当持续保持临在觉知：看到什么也不妨碍自己而生散乱，不去论断看到之事是否愉悦，只需放松并维持临在。当心生出“愉快或不愉快”的判断时，也只是以赤裸的注意力去认知此判断的升起，然后仍旧维持当下觉知、毫不忘失。纵使自己所处环境嘈杂刺耳，令人厌烦，也只要认知这一不悦境况并持续当下觉知，不要失念就好。
若无法将觉知融入每日行住坐卧等所有生活行为，则无法使这种观照的状态在坐禅之余依然保持。而如此一来，既然无法安立真正的临在觉知，那么打坐时与日常生活中就会断然隔离。故此，将觉知融于平日所有所作所为之中且不散乱，极为关键。佛陀在《般若波罗蜜多经》（常称《心经》）中提到：“须菩提啊，一位菩萨摩诃萨若对自己有身心之觉知，该如何行持圆满之行？当菩萨摩诃萨行走时，清清楚楚地觉知自己在行走；当他站立时，清清楚楚地觉知自己在站立；当他坐着时，清清楚楚地觉知自己在坐；当他入眠时，清清楚楚地觉知自己在入眠；乃至身体健康或患病，也都清楚觉知自己所处之状况！”事实正是如此！
要理解如何将觉知与日常生活中的各项活动相融，比如说走路：在“我要走路”这个念头升起时，不应立刻一下子猛然起身、急慌慌地走来走去并弄得四处乱撞；而是可以在起身时先忆念“此刻我正在起身，走路时我不要分心”，然后在走动过程中，一步一步地以觉知主导，不让自己走神。以此类推：若我们端坐，也要不忘这份觉知；无论是吃上一口好吃的食物，喝上一滴水，还是说上两句话，不管事务大小，都要保持不散乱的觉知。
因我们对“散乱”早已习以为常，要让觉知真正生起并持续下去，对初学者而言确实不易。然而任何新的工作与技能都是先得学会，当开始练习时也许并不熟练，但随着不断的实践，就会渐渐变得容易。同理，修观照时，在起初阶段必须用心下功夫，明确发愿“不散乱”，然后尽可能多地保持觉知，倘若发现自己分心了，就要察觉到这一点。如果能够持续不断地坚持下去，终有一天再也不会陷入散乱之中。
在大圆满（自然本自圆成）的修行中，提到了‘见地自行解脱’、‘禅修自行解脱’、‘行持自行解脱’以及‘果位自行解脱’，但一切都必须经由觉知的持续临在才能生起。特别是“行持自行解脱”更是无法离开觉知的基础而成就。因此，若不能使行持自行解脱得到切实彰显，就无法突破打坐与日常生活之间的界限。
当我们说，大圆满——无论是所有密续（tantra）、阿含（agama）或口诀（upadesa）——皆以“行持自行解脱”为核心原则时，往往会令许多现代青年大为欣喜。但他们当中有些人并不了解“自行解脱”的真实基础乃是觉知的临在；即便在理论上稍有理解，也常常仅停留于言说之上而不付诸实修。就好比一个病人虽然对药性的功效和作用非常了解，甚至能为别人讲解，却从来不肯自己服用，那他就永远不可能痊愈。同理，无量劫来我们都困在二元对立的严重病症里，唯一能治愈此病的良方，便是真实了悟“自行解脱”之状态，而不落入种种局限。
当一个人处于“禅定”之中，持续安住于对本来状态的觉知，此时确实无需在行为上刻意用心；但对于刚入门的修行者而言，想要真正进入修行，唯有通过把“坐禅”与“日常生活”彼此交替进行的方式。因为在我们的固有观念中，总是对感官对象执以实有的态度，且更执着于肉身血肉之躯。譬如，当我们禅修“无自性”时，会用头脑去逐一剖析头、四肢等，排除它们皆无“我”——最终得出“我并不存在”的结论。然而，这只是经由理性分析所得出的对“无自性”的观念认识，尚非真正的体证。因为当我们正口若悬河地说着“没有我、没有我”时，一旦脚上被刺扎了一下，马上又会“哎哟哎哟”地叫唤起来，显然我们仍活在二元对立之中，这所谓的“无我”只停留在口头而已。
由此可见，若想真正让“行持自行解脱”在我们日常行为中得以生根，就必须将临在觉知视为重中之重。而由此出发，在外在层面，也就自然产生了种种时代与环境下所订立的条规、法令等。通过强制遵守或自觉遵守，人们便得以对行为有所约束。然而，从普遍情况看，众生都受自身业力、烦恼与二元对立所支配，真正能以觉知去自觉遵守规则的人少之又少。因此，才会出现各种强制性的法律法规来规制众人。
我们本就被业力、烦恼与二元对立所系缚，若再加上来自外在的法律或戒律而被迫服从，就等同于又多了一层束缚，离开正确的“见”与“行”反而更远。若有人误解“自行解脱”就意味着“我想干什么就干什么”，那可就大错特错了；这绝非“自行解脱”的真意，持这样看法之人，等于是尚未真正懂得什么叫“觉知”。但我们也不能把法律戒律与“觉知”完全视作一回事。法律与戒律是在某个时间与地点的条件下建立的，它们通过外在的规制来影响个体行为；觉知则是个体从内在所生起的了悟。二者有时会吻合，有时也不吻合。不过，当一个人具足觉知并稳定保持时，他也能轻松地生活在任何规则与法律之下，而不被这些外在规定真正束缚住。许多祖师大德曾言：“以临在的鞭子驱策觉知这匹骏马！”若觉知不以临在为鞭策，它就无法发挥作用。
让我们通过一个例子来说明何为“觉知”。比如有人面前摆着一杯毒药，此人知道它是毒药，也明白喝下去会造成怎样的后果——作为一个心智正常的成年人，他们自然不会去喝。但若身边还有人并不知道那是毒药，也不知道后果，则需提醒说：“这杯东西含毒，喝下去会要命！”藉此让他人对毒药生起觉知，进而避免危险。此例就是“觉知”的实质。但是对那些明明知道它是毒药、也明白后果，却仍存疑或仍旧对它不以为然，乃至根本没有任何觉知的人来说，仅仅说一句“这是毒药”还不够，必须要立法制定：“禁止饮用，否则将受到法律惩处。”如此才能暂时保住这些不具觉知者的性命。这就是法律制定的原理。它与“觉知”在本质上大不相同，但在救护那些茫然无知者时却是必要手段。
接下来我们再以毒药的例子来阐释什么叫“临在”。即便某人很清楚那杯中有毒，也知道后果严重，但如果他不能时时以临在来提醒自己“一定不能喝”，说不定走神时，一不留意便把它喝了。由此可见，若“觉知”不与“临在”恒时相随，也很难真正奏效。这就是“临在”的含义。
在大乘法门中，最为重视也可说是教义之精髓的，是“空性与大悲”二者的结合。但若没有觉知与临在水乳交融地具足，便无法生出真正的悲心。若心中从未真正生起对众生的悲悯，那么就算嘴上谈得再多“慈悲”，在某个时刻情境出现时，还是会暴露出根本就没有真正的大悲。西藏有一句谚语：“你虽能看到别人的双眼，却得借助镜子才能看到自己的脸！”正是此意。若要在自己心中生起真正的悲悯，就必须先看到自身的缺陷与习气，了然于胸，并能够将心置于他人之境，从而实际体会他们的处境。这只有通过觉知的临在才能达成。否则，就算口口声声说“我很慈悲”，却只是装模作样，终有一日会显露本相，说明那份慈悲从未真正生起。
而在纯粹悲悯尚未生起之前，我们也就无法真正打破自我设置的藩篱。于是，有些修行人随着修持的深入，反而觉得“我才是神圣”而“他人都是魔障”，从而更加剧了自我的执取与对他人的排斥。或者即便他们口头上说的“无上瑜伽”或“大手印”（Mahamudra）、“大圆满”（Dzogchen）听来高妙，实际上却更老练地在所谓“世间八法”里打转。很显然，这种情形下他们并没有生起真正的悲悯，根本原因仍在于他们从未拥有真正的觉知与临在。故此，与其空谈，不如切切实实地令觉知在自己心中生起并且实修践行。这才是大圆满修行最至要之处。
原文：
“Some people are disturbed when they hear noises made by
other people walking, talking and so on, and they become irritated by this, or
else becoming distracted by things external to themselves, they give birth to
many illusions. This is the mistaken path known as ‘the dangerous passageway in
which external vision appears to one as an enemy’. What this means is that,
even though one knows how to continue in the knowledge of the condition of both
the state of calm and the wave of thought, one has not yet succeeded in
integrating this state with one’s external vision. If this should be the case,
while still always maintaining present awareness, if one sees something, one
should not be distracted, but, without judging what one sees as pleasant, one
should relax and continue in the presence. If a thought arises judging
experience as pleasant and unpleasant, one should just acknowledge it with bare
attention and continue in present awareness without forgetting it. If one finds
oneself in an annoying circumstance, such as surrounded by a terrible row, one
should just acknowledge this disagreeable circumstance and continue in present
awareness, without forgetting it.
If one does not know how to integrate the presence of
awareness with all one’s daily actions, such as eating, walking, sleeping,
sitting, and so on, then it is not possible to make the state of contemplation
last beyond the limited duration of a session of sitting meditation.
If this is so, not having been able to establish true
present awareness, one creates a separation between one’s sessions of sitting
practice and one’s daily life. So it is very important to continue in present
awareness without distraction, integrating it with all the actions of one’s
daily life. The Buddha, in the Prajñápáramitá Sutra (commonly called ‘The Heart
Sutra’) said: ‘Subhuti, in what way does a Bodhisattva-Mahasattva, being aware
that he has a body, practice perfect conduct? Subhuti, a Bodhisattva-Mahasattva,
when walking, is fully mindful that he is walking; when he stands up is fully
mindful of standing up; when sitting is fully mindful of sitting; when sleeping
is fully mindful of sleeping; and if his body is well or ill, he is fully
mindful of either condition!’ That’s just how it is!
To understand how one can integrate present awareness with
all the activities of one’s daily life, let’s take the example of walking.
There’s no need to jump up immediately and walk in a distracted and agitated
way, marching up and down and breaking everything one finds in front of one, as
soon as the idea of walking arises. Rather, as one gets up, one can do so
remembering ‘now I am getting up, and while walking I do not want to become
distracted’. In this way, without becoming distracted, step-by-step, one should
govern oneself with the presence of awareness. In the same way, if one remains
seated, one should not forget this awareness, and whether one is eating a tasty
morsel, or having a drop to drink, or saying a couple of words, whatever action
one undertakes, whether it is of greater or lesser importance, one should
continue with present awareness of everything without becoming distracted.
Since we are so strongly habituated to distraction it is
difficult to give birth to this presence of awareness, and this is especially
true for those who are just beginning to practice. But whenever there’s any new
kind of work to be done, the first thing one has to do is to learn it. And even
if at the first few attempts one is not very practiced, with experience, little
by little the work becomes easy. In the same way, in learning contemplation, at
the beginning one needs commitment and a definite concern not to become
distracted, following that one must maintain present awareness as much as
possible, and finally, if one becomes distracted, one must notice it. If one
perseveres in one’s commitment to maintaining present awareness, it is possible
to arrive at a point where one no longer ever becomes distracted.
In general, in Dzogchen, the Teaching of spontaneous
self-perfection, one speaks of the self-liberation of the way of seeing, of the
way of meditating, of the way of behaving, and of the fruit, but this
self-liberation must arise through the presence of awareness. In particular,
the self-liberation of the way of behaving absolutely cannot arise if it is not
based on the presence of awareness. So, if one does not succeed in making the
self-liberation of one’s way of behaving precise, one cannot overcome the distinction
between sessions of sitting meditation and one’s daily life.
When we speak of the self-liberation of one’s way of
behaving as the fundamental principle of all the tantra, the agama, and the
upadesa of Dzogchen, this pleases the young people of today a great deal. But
some of them do not know that the real basis of self-liberation is the presence
of awareness, and many of them, even if they understand this a little in
theory, and know how to speak of it, nevertheless, just the same have the
defect of not applying it. If a sick person knows perfectly well the properties
and functions of a medicine and is also expert in giving explanations about it,
but doesn’t ever take the medicine, he or she can never get well. In the same
way, throughout limitless time we have been suffering from the serious illness
of being subject to the dualistic condition, and the only remedy for this
illness is real knowledge of the state of self-liberation without falling into
limitations.
When one is in contemplation, in the continuation of the
awareness of the true State, then it is not necessary to consider one’s way of
behaving as important, but, on the other hand, for someone who is beginning to
practice, there is no way of entering into practice other than by alternating
sessions of sitting meditation with one’s daily life. This is because we have
such strong attachment, based on logical thinking, on regarding the objects of
our senses as being concrete, and, even more so, based on our material body
made of flesh and blood. When we meditate on the ‘absence of self-nature’,
examining mentally our head and the limbs of our body, eliminating them one by
one as ‘without self’, we can finally arrive at establishing that there is no
‘self’ or ‘I’. But this ‘absence of self-nature’ remains nothing but a piece of
knowledge arrived at through intellectual analysis, and there is as yet no real
knowledge of this ‘absence of self-nature’. Because, while we are cozily
talking about this ‘absence of self-nature’, if it should happen that we get a
thorn in our foot, there’s no doubt that we’ll right away be yelping ‘ow! ow!
ow!’ This shows that we are still subject to the dualistic condition and that
the ‘absence of self-nature’ so loudly proclaimed with our mouth has not become
a real lived state for us.
For this reason it is indispensable to regard as extremely
important the presence of awareness, which is the basis of self-liberation in
one’s daily conduct. Since there have been different ways of regarding conduct
as important, there have arisen various forms of rules established according to
the external conditions prevailing at the time, such as religious rules and
judicial laws. There is, however, a great deal of difference between observing
rules through compulsion and observing them through awareness. Since, in
general, everyone is conditioned by karma, by the passions, and by dualism,
there are very few people who observe rules and laws through awareness. For
this reason, even if they don’t want to do so, human beings have had
obligatorily to remain subject to the power of various kinds of rules and laws.
We are already conditioned by karma, by the passions, and by
dualism. If one then adds limitations derived from having compulsorily to
follow rules and laws, our burden becomes even heavier, and without doubt we
get even further from the correct ‘way of seeing’ and from the right ‘way of
behaving’. If one understands the term ‘self-liberating’ as meaning that one
can just do whatever one wants, this is not correct; this is absolutely not
what the principle of self-liberation means, and to believe such a mistaken
view would show that one has not truly understood what awareness means. But
then again we should not consider the principle of laws and rules as being just
the same as the principle of awareness. Laws and rules are in fact established
on the basis of circumstances of time and place, and work by conditioning the
individual with factors outside him or herself.
Awareness, on the other hand, arises from a state of
knowledge which the individual him or herself possesses. Because of this, laws
and rules sometimes correspond to the inherent awareness of the individual, and
sometimes do not. However, if one has awareness, it is possible to overcome the
situation of being bound by compulsion to follow rules and laws. Not only is
this so, but an individual who has awareness and keeps it stably present is
also capable of living in peace under all the rules and laws there are in the
world, without being in any way conditioned by them. Many Masters have said:
‘Urge on the horse of awareness with the whip of presence!’ And, in fact, if
awareness is not quickened by presence it cannot function.
Let’s examine an example of awareness: suppose that in front
of a person in a normal condition there is a cup full of poison, and that
person is aware of what it is. Adult and balanced persons, knowing the poison
for what it is and aware of the consequences of taking it, do not need much
clarification about it. But they have to warn those who don’t know about the
poison being there, by saying something like: ‘In this cup there is some
poison, and it’s deadly if swallowed!’ Thus, by creating awareness in others,
the danger can be avoided. This is what we mean by awareness. But there are
cases of persons who, although they know the danger of the poison, don’t give
any importance to it, or still have doubts as to whether it really is a
dangerous poison, or who really lack all awareness, and with these people it is
simply not sufficient to just say: ‘This is poison’. For them one has to say:
‘It is forbidden to drink this substance, on pain of punishment by the law’.
And through this kind of threat the law protects the lives of these
individuals. This is the principle on which laws are based, and even if it is
very different from the principle of awareness, it is nevertheless
indispensable as a means to save the lives of those who are unconscious and
without awareness.
Now we can continue the metaphor of the poison to show what
we mean by presence. If the person who has a cup of poison in front of them,
even though they are aware and know very well what the consequences of taking
the poison would be, does not have a continuous presence of attention to the
fact that the cup contains poison, it may happen that they become distracted
and swallow some of it. So if awareness is not continually accompanied by
presence it is difficult for there to be the right results. This is what we
mean by presence.
In the Mahayana, the principle to which maximum importance
is given, and the essence itself of the Mahayana doctrine, is the union of
void-ness and compassion. But, in truth, if one does not have awareness
inseparably linked to presence, there absolutely cannot arise a really genuine
compassion. As long as one does not have the real experience of being moved by
compassion for others, it is useless to pretend that one is so very full of
compassion. There is a Tibetan proverb about this, which says: ‘Even if you’ve
got eyes to see other people, you need a mirror to see yourself!’ As this
proverb implies, if one really wants a genuine compassion for others to arise
in oneself, it is necessary to observe one’s own defects, be aware of them, and
mentally put yourself in other people’s places to really discover what those
persons’ actual conditions might be. The only way to succeed in this is to have
the presence of awareness. Otherwise, even if one pretends to have great
compassion, a situation will sooner or later arise which shows that compassion
has never really been born in us at all.
Until a pure compassion does arise, there is no way to
overcome one’s limits and barriers. And it happens that many practitioners, as
they progress in the practice, just end up thinking of themselves as being a
‘divinity’ and thinking of everyone else as being ‘evil spirits’. Thus they are
doing nothing other than increasing their own limits, developing attachment
towards themselves, and hatred towards others. Or, even if they talk a great
deal about Mahamudra and Dzogchen, all they are really doing is becoming more
expert and refined in the ways of behaving of the eight worldly dharmas. This
is a sure sign that a true compassion has not arisen in us, and the root of the
matter is that there has never really arisen the presence of awareness. So,
without chattering about it, or getting caught up in trying to hide behind an
elegant facade, one should try really and truly to cause the presence of
awareness actually to arise in oneself, and then carry it into practice. This
is the most important point of the practice of Dzogchen.”
脚注/附注（如果有）：
[无]
简体中文翻译：
此文乃大圆满行者南开诺布，为了他的“大圆满共同体（Dzogchen Community）”弟子而写。谨致“狮口”之祝愿！
原文：
“This paper is dedicated by the practitioner of Dzogchen,
Namkhai Norbu, to his disciples of the Dzogchen Community. Into the lion's
mouth!”
脚注/附注（如果有）：
[无]
简体中文翻译：
“这篇由南开诺布仁波切撰写的藏文短文，最初写于1977年。后来由阿德里亚诺·克莱门特（Adriano Clemente）译成意大利文，再由约翰·谢恩（John Shane）译成英文，于1983年在意大利威尼斯与阿尔奇多索举办的第一届西藏医学国际会议期间，被印制成一小册子。其后，本文本（另有不同译稿）由Barrytown
Limited出版成独立小册，并被收录在多次出版的《水晶与光之道》（The
Crystal and the Way of Light）一书中，这本书收集了南开诺布仁波切的诸多教授。你可以在此处找到纯文本版本：HERE。
关于南开诺布仁波切与北美大圆满共同体更多信息，请访问：tsegyalgar.org”
原文：
“‘This short text by Namkhai Norbu Rinpoche was originally
written in Tibetan in 1977. It was then translated into Italian by Adriano
Clemente and into English by John Shane, and was published as a small pamphlet
on the occasion of the first International Conference on Tibetan Medicine, held
in Venice and Arcidosso, Italy, 1983. It has since been published (in different
translation) as a booklet by Barrytown Limited, and was included in several
additions of the book The Crystal and the Way of Light, an excellent collection
of Norbu Rinpoche’s teachings. You can find a plain text version HERE.
For more on Namkhai Norbu and the Dzogchen Community of
North America: tsegyalgar.org’”
脚注/附注（如果有）：
[无]
[全文完]
脚注/附注（综合）：
- 本文所有“大圆满”译自“Dzogchen”。
- 所用术语遵循题主所示，如“无自性”、“临在”等。
- 根据实际语境和传统使用，已作适度保留与说明。
简短说明：
本篇译文完整呈现了南开诺布仁波切关于“临在与觉知”的忠告，详述了在大圆满法门中不散乱地维持对自家本来状态的觉知，如何在日常生活中融入此觉知以达成“行持自行解脱”。文中反复强调，切勿把修行仅视为坐禅或形式上的善行，而应在行住坐卧等日常之中练习不忘觉知。此译文忠实传达了原文之意，保留了关键佛教术语并适度解释。期盼读者借此深入大圆满的核心，也为任何形式的精神修持提供指引与启发。
参考书目：
- Namkhai
Norbu Rinpoche. 《The
Crystal and the Way of Light》.
Barrytown Limited.
- The
Prajñápáramitá Sutra (The Heart Sutra).
谨此致谢所有为本译稿提供资料与灵感的法友与译者。
