Translated by Cheng Yew Chung
Edited by Alice Yang and Jason Yu
Proofread by Jackie Ho and Dance Smith
Chapter 15: Clear Light Yoga of Mahamudra
015.第十五章光明大手印
(盧勝彥文集051無上密與大手印)
我秘密修持一咒，是「普遍光明清淨熾盛無能勝大明王陀羅尼」，一般稱為「大隨求陀羅尼」。這尊大菩薩就是「大隨求菩薩」，梵名是「摩訶羅底薩落」，此菩薩在密宗胎藏界中是蓮華部的尊菩薩。
I have been secretly reciting a mantra called “Dharani of the Great Protectress who is Universally Radiant, Pure, and Incandescent, and the Invincible King of Mantras.” Most people simply call it “Dharani of Mahapratisara.” Mahapratisara is the bodhisattva’s Sanskrit name and she is also known as the Great Wish-Granting Bodhisattva, who is stationed in the Lotus Division of the Womb Mandala.
其身，有八臂，金身是深黃色，其左手最上持蓮華，蓮華之上方有金輪火焰，次是梵篋，次是寶幢，再次是手索。右手最上是五股跋折羅，次手是鎊鉾，再次手是寶劍，最後是鋮斧鉤。
Mahapratisara Bodhisattva is rich yellow in color. She has eight arms. Her uppermost left hand holds a lotus with a flaming golden wheel on top. The subsequent left hands [from top to bottom] hold a stack of palm-leaf scriptures, a dharma banner, and a noose. Her uppermost right hand holds a five-pronged vajra, followed by hands holding a trident, a sword, and finally a battle axe.
為什麼叫「大隨求菩薩」，因為這尊菩薩，一向隨眾生所求而給如願，祇要供奉祂，唸祂的名，唸祂的秘密真言，就能如意。此菩薩另一名是「大明王」，因為是有「大光明隨身」的緣故。
How did she earn the name of Great Wish-Granting Bodhisattva? This bodhisattva is known to grant the wishes of sentient beings as long as they enshrine her statue, chant her epithet, and recite her mantra. By practicing in this way, all wishes will be fulfilled. Another name for this bodhisattva is Maha-Vidyaraja [Great Lord of Lights], which describes the great luminosity that emanates from her body.
這位大菩薩曾秘密指導我，凡是一切光明，均有等差之別，也就是我以前曾經說過的：
不空成就如來的光明是根本清淨風的大綠光，而阿修羅道的鬼光是暗綠之光二者有極大的分別。
阿彌陀如來的光明是根本清淨的紅火光，而餓鬼道的鬼類是薄弱的紅光，二者有極大的分別。
寶生如來的光明是根本妙淨智的大黃色光，而人道的鬼類則放射黃而帶藍的小光，二者有極大的分別。
阿如來光明是根本大圓鏡智的大白光，而地獄道鬼類則放射白色煙霧之光，二者有極大的分別。
This bodhisattva once taught me a secret that all lights are differentiated by varying degrees. This corresponds with what I have said in the past:
The Tathagata Amoghasiddhi radiates magnificent green light born from absolute purity, while the realm of asuras emits a dark, greenish, and ghostly light. There is a world of difference between the two.
The Tathagata Amitabha radiates magnificent red lights born from absolute purity, while the ghosts in the hungry ghosts realm emit weak rays of red light. There is a world of difference between the two.
The Tathagata Ratnasambhava radiates magnificent yellow lights born from the wonderful and pure wisdom, while the ghosts in the human realm emit weak yellow and bluish lights. There is a world of difference between the two.
The Tathagata Aksobhya radiates magnificent white lights born from the great mirror-like wisdom, while the ghost in the hell realm emit hazy and foggy white lights. There is a world of difference between the two.
「依心仔細分辨，光照之時，心中微妙暢適，有輕安之感，是佛光。若光照之時，雜而亂，身心不適，有大障礙，自是鬼類之光也。又，凡是佛光均是寶燄光明燦爛眩耀，如真鑽石一般。而鬼類之光明，薄弱誘惑牽纏，如假鑽石一般。這些都要仔細，一一分辨個清楚明白，才不會入錯了光，走錯了境界。」
"Differentiate the lights with your heart. When this kind of light shines on you and gives you a wonderful sense of comfort and lightness, then this is the buddhas’ light. However, when the light is unclear and messy, causing discomfort and disturbance, then you should know that this light comes from the ghostly beings. Moreover, the buddhas’ light always shines like a jewel with a luminous flame, that also has the brilliance of a real diamond. The light of the ghostly beings tends to be weak, tempting, and entangling, just like a fake diamond. One must discern these lights carefully to avoid entering into the wrong light and stepping into the wrong spiritual realm."
按，大隨求菩薩的開示，定到極致之時，則光明會產生了出來，這時是定慧雙運之時，交相產生了光明，這光明的大慧，愈來愈亮，便照破了無明，一照破無明，就沒有滯礙了。
According to Mahapratisara Bodhisattva’s guidance, when one enters the deepest level of meditative absorption, beams of lights will emerge. These lights are the result of the union of absorption and wisdom. The brilliance of the wisdom lights will grow progressively brighter and eventually the lights will illuminate away all ignorance. Once ignorance is gone, there will be no more hindrances.
到了光明洞然明徹，又能保持而不失去，就能同十方法身如來的慈光與佛光互相交融，如同兩面鏡子，光明互相對照了。此時行者的心光同佛光，互相融入相應，微微密密，不是外人能見能知，這雙光互攝，原是無上淨妙，此等安住，就是「光明大手印」。
我曾經為了這「光明大手印」，寫了一本書，就是「坐禪通明法」。講的正是：
一、凝神。入天心。
二、心空。見真性。
三、常寂。光明出。
When the lights become absolutely clear and transparent, and the adept is able to maintain a stable condition, the adept’s lights will merge with the compassionate buddhas’ light that encompasses the Dharmakaya Tathagatas of the ten directions. It is like the lights of two mirrors that reflect off one another. The lights from the adept’s heart interact and interconnect with the buddhas’ light in such a subtle and intimate way that no outsider can possibly perceive or understand it. The union of these two forms of light is supremely pure and sublime, and when one abides in this state of union, this constitutes the Clear Light Yoga.
I once wrote a book recounting this Clear Light Yoga, which became The Illuminated Way of Meditation. It described the following points:
- Focusing the spirit, wherein one is absorbed with the spiritual eye.
- Emptying the mind, wherein one sees the true nature of things.
- Constant quiescence, wherein light appears.
「大手印法」的「光明手大印」完全是講求「融入」的大道理。以我來說，我白日陽光普照的時侯，我同太陽的淨光能夠「融入」。在夜間，我的身光可以融入月亮的光華之中。我的光明可以依附著我的心靈而出入關竅。
The Clear Light Yoga mainly deals with the doctrine of "merging." In my case, for example, I can merge with pure sunlight when the sun is shining bright, and merge with moonlight during the night. I am able to move in and out of the crown chakra as the light within me projects according to the will of my mind and spirit.
西藏教授「大手印者」，更要求弟子，先要認識「光明的實相」，再來是「分別淨光的等差」，最後才是認識「光明的果境」。第一，是理論性的。第二，是已得證到光明，但要分別光之等差。第三，是要求修持到己光與佛光相應，修證其和合為一之正智淨光明之境。
The Tibetan gurus who transmit Mahamudra require that disciples must first recognize the "true nature of lights," and then learn to "differentiate between the grades and degrees of differences between the types of pure lights," before finally recognizing the attainment of the clear light. The first part is theoretical. The second part is concerned with differentiating the differences between the lights attained by the adept. The third part maintains that, through cultivation, the adept's light will obtain responses with the buddhas’ light, thereby attaining the realm of wisdom and clear light through the merging of the two lights.
現在，我告訴大家一個大秘密：
Now I shall reveal a secret to you:
光明是從何處產生而來？光明是從「前念已滅」，而「後念未至」的中間產生出來的。在「念與念」的中間，產生一點光明。這是「禪定大手印」，帝洛巴尊者教授的大秘密法：「什麼也不思，什麼也不想，什麼也不念，什麼也不去追究。到了不觀也不想，不去思索宇宙本識，不去參元神之光，如在此間，淨光自己才會顯現了出來，這光不是從宇宙本識來，也非自己體中來，而是本來就有的清淨之光明。完全就在前念與後念之空間，這是靈靈而明明的啊！」
Where does light come from? Light arises from the interval of space between the end of one thought and the arrival of the next thought. Light is produced in this space between thoughts. This is the Mahamudra of Meditative Absorption, the very secret that Noble Tilopa taught: "Think of nothing, and pursue nothing. When you practice no contemplation, no thought, and do think not of the primal consciousness of the universe or the light of the primal self, the clear light shall reveal itself under these conditions. This light does not arise from the primal consciousness of the universe, nor does it come from oneself. It is an inherent pure light that already exists, which reveals itself completely in the space between two connecting thoughts. The light is of itself spiritually clear and vibrant!"
我寫一偈：
圓明淨光本虛空。
念與念間現真宗。
金剛上師來教授。
融合最勝光在中。
Here's a verse:
The clear and perfect illuminating light is inherent in space.
Between two thoughts the true teaching is found.
With the transmission from the vajra guru,
One merges with the most supreme light.
在「禪定大手印」中，證得「光明大手印」者。如「紅冠聖冕金剛上師盧勝彥蓮生尊者」，早已清楚，一切幻境或幻色皆可以一眼視破，一切真正的佛光早就現於我的覺地之中。那些幻光已經無法迷惑我與糾纏我了。得證者早證解脫般的快樂，這是真正的大快樂啊！
In the Mahamudra of Meditative Absorption, one who attains the Clear Light Yoga such as the Holy Red Crown Vajra Guru, Sheng-yen Lu, Venerable Lian-sheng, will know that the guru can pierce through all illusory realms and illusory forms with one glance. The authentic buddhas’ lights have manifested from my realization. Illusory lights can no longer delude and ensnarl me. The realized one has long attained the joy of liberation, which is true happiness.
此時自身擁有的是「清淨光」，一切顯現皆「真心示現」，沒有「猶疑與不決」的事，每一條路均是通行無礙的。我自知已到如此之境界者，當然就是「禪定大手印」最高的境界，可以說是佛地了，身子已清淨，語已清淨，意念已清淨，所有佛果的悉地清淨現前，實在太偉大了。
The realized individual is thus endowed with pure light; his every act is an expression of a genuine heart that leaves no room for hesitation. He finds all roads to be unhindered and clear. I know that anyone who reaches this spiritual state has arrived at the highest realm of the Mahamudra of Meditative Absorption, which is the ground of Buddhahood. One's body, speech and mind are purified, and all siddhis arising from the fruition of Buddhahood manifest in pure form. This achievement is indeed remarkable.
原則上，動亦無礙，靜亦無礙，要出現於世或隱住涅槃也是無礙，一切行止都是莊嚴無能勝，擁有天上天下最大的福，最大的德，這就是「光明大手印」無比的大成就。
In principle, either one is active or still, there will be no hindrances. One is free to live among men or live in seclusion until reaching nirvana. Every gesture and action of the realized individual is most dignified, and he is endowed with the greatest of blessings and merits in heaven and on earth. This is the unmatched accomplishment brought about through the Mahamudra of Clear Light.
在得證的境界中，有很特別的哲理，我在此特別寫了出來：「所謂如如之境，不是能夠觀照出來的了，文也沒有辦法解釋了，像生滅心都不存在了，任何文字名言均無法完整的描寫出來，沒有什麼是『正』，沒有什麼是『邪』，凡是生滅心所認定為『正』的，皆未到如如境界，這個境界是『超世』的境界，根本是無法解釋，也無法令凡夫去明白的。」
我修證了「光明大手印」之後，才認知「密勒日巴祖師」的真言
In the realm of attainment, there exists a very unique truth that I would like to reveal here: "The realm of suchness cannot be experienced through contemplation or observation. It also cannot be described in words. Because the arising and ceasing mind does not exist, no words could possibly provide a complete description of suchness. Righteousness and evil also do not exist. To regard something as being "right" is only the product of the arising and ceasing mind. It cannot be placed in the realm of suchness. This realm of suchness is transcendental. It is beyond explanation and no mortal being can understand it."
我修證了「光明大手印」之後，才認知「密勒日巴祖師」的真言。
密勒日巴祖師曾如此告訴我，凡是「內證禪定」的密宗行者，完完全全向自身下手去修持的行者，才是得「佛法」的，才有得證。
凡在修持上，不向「內證禪定」，而向外在世界去印證者，這就是「外道」禪定。
It was only after I attained accomplishment with the practice of the Clear Light Yoga that I was able to appreciate what Milarepa had said. Guru Milarepa once told me that any Vajrayana practitioner who gains inner attainment by meditative absorption and whose effort focuses on self-cultivation, will be considered as one who has attained the Buddha-dharma and gained realization.
Anyone whose cultivation does not turn inwardly towards the attainment of meditative absorption, and seeks outer verification instead, is seen as practicing a heretical form of meditative absorption.
因此我認知：
「正道」--純向內心尋求證悟。
「外道」--外在世界尋求證悟。
Thus, I recognized the following truths:
The "true path" is to seek enlightenment by turning inwardly.
The "heretic path" is to look for enlightenment in the outside world.
很多的佛教大師，出家和尚及比丘尼，他們喜歡說別的宗教是「外道」，其實「正道」與「外道」的區別，不在於宗教，而在於「向內」與「向外」而已，這是我得證後的一大發現，確確實實的大發現。
Many Buddhist masters, monks, and nuns love to accuse other religions as being heretical. Yet, the difference between the "true path" and "heretic path" is not determined by the religious teachings, but by the separation of "inward focus" and "outward focus.” This was my discovery upon gaining realization, and it was indeed the most compelling discovery.
0 Comment:
Post a Comment