2010年9月8日 星期三

宗薩欽哲仁波切:「我們帶入學佛的扭曲」

宗薩欽哲仁波切:「我們帶入學佛的扭曲」

The Distortions We Bring To The Study of Buddhism,
Dzongsar Khyentse Rinpoche, Shambhala Sun, September 1997.
http://integral-options.blogspot.com/2009/04/dzongsar-khyentse-rinpoche-distortions.html《香巴拉大日》,1997年9月


Dzongsar Khyentse Rinpoche takes a good look at the biases we hold in how we approach Buddhism in "The Distortions We Bring To The Study of Buddhism," from Shambhala Sun. This is from 1997, but it's still very relevant.
在刊於《香巴拉大日》(Shambhala Sun)佛教期刊的「我們帶入學佛的扭曲」一文中,宗薩欽哲仁波切仔細檢視了我們趨近佛教時所執持的偏見。雖然此文撰於1997年,但依然非常切合當前實需。

Dzongsar Jamyang Khyentse calls on Westerners to acknowledge the distortions we may bring to the study of Buddhism—through our cultural arrogance, the deceit of ego, and simple ignorance. The successful transplant of such a subtle and challenging practice as Buddhism, he says, depends on thorough study and clear recognition of our habitual patterns.
宗薩蔣揚欽哲仁波切呼籲西方人體認我們可能帶入學佛過程中的扭曲——出於我們文化上的自大、自我的欺瞞,以及單單無明本身。仁波切說,要成功移植像是佛教這樣精細和具有挑戰性的修行,實有賴於全面徹底的研習以及清楚認知我們的習性。

Transplanting anything from a foreign culture is a difficult process which may corrupt what is being imported. Buddhism is certainly no exception; in fact, among imported foreign goods, dharma is perhaps the most prone to corruption.
從異國文化移植任何東西都是一個困難的過程,這過程可能使得引進之物遭到汙染腐化。佛教自然也不例外。事實上,在所有外來引進物當中,最容易受到敗壞的可能就是佛法。

Initially, to understand dharma even on an intellectual level is not at all simple. Then once we have some understanding, to put dharma into practice is even more subtle, because it requires that we go beyond our habitual patterns. Intellectually, we may recognize how our narrow-minded habits have brought about our own cycle of suffering, but at the same time we may also be afraid to engage wholeheartedly in the process of liberating these habits of ours.
在開始的時候,要瞭解佛法,即使是在智識的層面,就已不是件容易的事。其後一旦我們有些許瞭解時,要實修佛法則更是微妙、難以捉摸,因爲這需要我們超越自己的習性。智識上,我們可以認知到自己狹隘心的習慣是如何爲自己帶來受苦的輪轉,然而同時我們對於要全心全意投入於解放這些習慣的過程也可能感到害怕。

This is cherishing of ego. For even if we think we want to practice the Buddhist path, to give up our ego-clinging is not easy, and we could well end up with our own ego's version of dharma—a pseudo-dharma which will only bring more suffering instead of liberation.
這就是珍惜自我。因爲即便我們想著要修行佛道,放棄自我卻不容易,而且我們可能正巧落入自我所產生的佛法版本中——一個假冒僞裝的佛法,那只會帶來更多的痛苦而非解脫。

For this reason, most Oriental teachers are very skeptical about exporting dharma to the Western world, feeling that Westerners lack the refinement and courage to understand and practice properly the buddhadharma. On the other hand there are some who try their best to work on the transmission of the dharma to the West.
因此,大部份的東方上師對於將佛法輸出到西方世界都抱持非常懷疑的態度,感覺西方人缺乏能適切理解佛法和修持佛法所需的精細性和勇氣。另一方面,也有些上師盡己所能地傳授佛法至西方。

It is important to remember that a thorough transplantation of dharma cannot be accomplished within a single generation. It is not an easy process, and as when Buddhism was brought from India to Tibet , it will undoubtedly take time. There are enormous differences between the attitudes of various cultures and different interpretations of similar phenomena. It is easy to forget that such supposedly universal notions as "ego," "freedom," "equality," "power," and the implications of "gender" and "secrecy," are all constructions that are culture-specific and differ radically when seen through different perspectives. The innuendoes surrounding a certain issue in one culture might not even occur to those of another culture, where the practice in question is taken for granted.
重要的是要記得,我們無法在一個世代內完成佛法的全面性移植。這個過程並不簡單,如同佛教從印度引至西藏時一樣,無疑地需要時間。不同文化在心態上會有巨大的不同處,對於類似現象也會有極爲不同的解讀。一些被視為普遍的觀念:例如「自我」、「自由」、「平等」、「力量」,以及「性別」、「秘密」的衍生意涵,我們很容易就會忘記它們全都是特定文化下的建構,用不同觀點來看時,其實是截然相異的。在一個文化中,圍繞特定議題所影涉之事,在另一個把修行視爲理所當然的文化中,可能甚至是不存在的。

In recent years there have been numerous critiques of both the Buddhist teachings and certain Buddhist teachers. Unfortunately, these often reveal a serious degree of ignorance about the subject-matter. Many Tibetan lamas adopt the attitude that "it doesn't matter," because they genuinely don't mind such attacks. I think the perspective of many lamas is vaster than trying to keep track of the latest likes and dislikes of the fickle modern mind. Other Tibetan lamas adopt the attitude that Westerners are merely spiritual window-shopping, telling the younger lamas like myself, "See, we told you! They are not here for the dharma. For them, we are a mere curiosity." In an attempt to adopt a good motivation, I would like to propose some alternative perspectives.
近年來有許多批評,針對佛教教法與特定佛教教師的都有。不幸的是,這些批評通常顯露出對於所議主題具有嚴重程度的無知。許多西藏喇嘛採取一種「無所謂」的態度,因爲他們對於這些攻擊是真的不在意。我想,相較於試著追踪現代人心中反覆易變的最新喜惡,很多喇嘛的眼界都比這來得更爲廣闊。另一些西藏喇嘛採取的態度是:西方人不過是靈修的橱窗購物者(譯注:光看不買者);他們會跟像我這樣較年輕的喇嘛們説:「看吧,我們跟你說過的!他們在這裏不是爲了佛法。對他們來說,我們不過是好奇的對象。」出於善意發心的嘗試,我想要提議一些另類的觀點。

Certain critiques of Buddhism actually enhance my devotion to the teachings and to my teachers, because I feel the dharma defies any such criticisms. But I also feel that some of these writings can be harmful in their effect. There may be many beings whose connection to the dharma is just about to ripen, and these writings can jeopardize their opportunity. In our life we encounter a multitude of obstacles and difficult circumstances. But the worst possible obstacle is to be prevented from engaging in an authentic path to enlightenment.
某些對於佛教的批評其實增强了我對教法以及上師們的虔敬,因爲我覺得佛法使這所有的批判都落空。但是我也感到這些評述中,有的可能會造成損害。或許有許多人與佛法的業緣正要成熟,而這些論述卻可能危害到他們的機會。在生命中我們會遇到許多障礙和困境,但是最糟的一種障礙就是遭到妨礙以致於無法步上通往證悟的真實之道。

In this age, when people naively jump to conclusions based on the writings of those who try to warn about the hazards of guru-disciple relationships, such critiques may result in the tragic destruction for many people of their only chance of liberation from the ocean of suffering. In the sutras, it is stated that someone who rejoices even momentarily over something that leads to such a lost opportunity will not encounter the path of enlightenment for hundreds of lifetimes.
在這個時代,或有人試圖就師徒關係的危險性提出警告,而當人們天真的根據那些人所寫的批判遽下結論時,這些批評可能會導至悲劇性的破壞,而毀了許多人從苦海中獲得解脫的唯一機會。佛經中提到,對於造成如此喪失機會的事情,若有人即便是片刻的隨喜,也會有數百輩子不得值遇證悟道。

Generally, I think that when we want to expose a fault or present an opinion, two attributes are necessary: one should know the subject thoroughly, and one should not oneself have the faults that one is criticizing. Otherwise, one will be, as the Tibetan proverb describes, "a monkey who laughs at another monkey's tail." Let us not forget that as human beings we are victims of our own narrow-minded interpretations. We should not give so much authority to our limited points of view: our interpretations and subjective perspectives are limitless and almost always stem from our own fears, expectations and ignorance.
一般而言,我認為當我們想要揭露某一過失或是表述意見時,必須有兩種特質:應當充分瞭解此議題,以及自身不應具有你所批評的過錯。否則,就如同西藏諺語所述:「一隻猴子笑另一隻猴子的尾巴」。我們不要忘記,身為人類的我們,是自己狹隘心思解讀的受害者。我們不應為自己有限的觀點賦予過多的權威:我們具有無窮無盡的解讀和主觀見解,而這些幾乎都來自我們自己的恐懼、期望和無明。

It would be of great amusement to many learned Tibetan scholars if they could read some of the presentations written by Westerners on such subjects as Buddhism or gurus. It is like imagining an old Tibetan lama reading Shakespeare's Romeo and Juliet or listening to a beautiful aria. He would most probably think the former uninteresting and that the latter sounded like a cat being skinned alive!
對於許多西藏的博學之士而言,要是他們能讀到一些西方人士關於佛教或上師的著述,會是極大的娛樂。就有如想像西藏老喇嘛讀莎士比亞的《羅密歐與茱麗葉》或是聆聽一曲優美的詠嘆調,他很有可能會覺得前者不太有趣,而後者聽起來像是隻貓正遭人活活剝皮!

It is better not to distort things with our limited interpretations at all, but if we have to, then at least we should be more aware of how powerful and one-sided our interpretations can be. For example, I could claim all kinds of things about the way that Westerners approach the study of Eastern cultures. I could easily put forward an interpretation, one that might seem entirely valid, that claims Western conceptual frameworks stem from a basic attitude of arrogance in the way that they construct themselves and others.
最好是完全不要用我們有限的解讀來扭曲事情,但若我們必須這麼做,那至少應更清楚地覺知自己的解讀是多麽富有力量,以及是多麼的片面。例如,我可以就西方對東方文化的學習方式做各式各樣的宣稱。我可以很容易地做出一個解讀,主張説西方的抽象概念架構來自他們建構人我關係的一種傲慢的基本心態,而這可能看起來是完全站得住脚的。

In almost all departments in Western universities that allegedly teach Buddhism, the teachers usually have to hide the fact if they happen to be Buddhists themselves. Do the mathematics teachers hide the fact that they believe in the logic of mathematics? Western scholars need to be more questioning about their own rigid biases that prevent them from being able to appreciate other perspectives. I find heartbreaking the imperialist attitude that arrogantly isolates one aspect of Eastern culture, analyzing it at a careful distance, manipulating and sterilizing it to fit Western agendas, and then perhaps concluding that it is now suitable for consumption.
在幾乎所有宣稱他們教導佛教的西方大學科系裏,教師們通常都必須隱藏若他們恰巧是佛教徒的事實。數學老師會需要隱藏他們相信數學邏輯的事實嗎?西方學者需要對自己僵固的偏見——那些使得他們難以欣賞其他觀點的偏見,做出更多的質疑。帝國主義心態傲慢地孤立東方文化的某個層面,在小心翼翼的距離外進行分析、操弄和消毒,使它符合西方的目的,或許再下結論説現在大可來消費之,這讓我感到痛心。

Another example of the hypocrisy involved with this kind of attitude is the Western "benevolent" wish to "liberate" Eastern women from the clutches of what is imagined to be the oppressive tyranny of a misogynist system, resembling the Western missionaries wanting natives to adopt Christian morals and values. In the West, amongst other things, women are photographed naked and the pictures are published in magazines. Many other cultures would regard this as exceedingly embarrassing, as well as extremely exploitative and oppressive of women. So from their point of view, Western criticism of another culture for its subjugation of women is a highly contentious matter.
另一個僞善的例子是關於這種西方的「慈善性」願望,想要從魔掌中「解救」出東方女性,他們想像東方女性陷於一種憎惡女性體系的壓迫暴政中,這就像是西方傳教士想要原住民採納基督教倫理道德與價值觀。在西方,女性被拍裸照,照片還刊登在雜誌上,等等的這些事情,許多其他的文化會認爲這使人極端困窘,而且是對女性的極度剝削和暴虐。所以從他們的觀點來說,西方人批評另一個文化壓迫女性,是極具爭議性的事。

Surely no culture should claim to have the deep appreciation and understanding necessary to produce a thorough and justified critique of an important aspect of another's culture (especially when the topic is as sophisticated and complex as Buddhism) without having the humility to make the effort to accurately and deeply learn about that topic on that culture's own terms.
在尚未謙遜地努力用另一文化的本身詞語來做精確和深入學習時,當然沒有任何文化應當宣稱自己具有足够深厚的瞭解來對另一文化的重要面向做出完整詳盡和有道理的批評,特別是當主題非常精細複雜,像是佛教時。

Sometimes it might help Westerners to develop more respect and appreciation for the East if they remember that 3,000 years ago, when the East was flourishing with philosophy, arts, languages and medicine, the Western natives still didn't have the idea to brush their own teeth! And in many cultures' perspectives, so-called Western science and technology has not really done much besides destroying the world's resources. Ideas such as democracy and capitalism, as well as equality and human rights, can be seen to have failed miserably in the West, and to be nothing but new dogmas.
有時或許這能幫助西方人更尊敬和欣賞東方,要是西方人能記得在三千年前,當東方的哲學、藝術、語言、醫藥蓬勃發展時,西方的原住民仍不知道有刷牙這件事!且就很多文化的觀點而言,西方所謂的科技除了摧殘世界資源外,其實沒什麼別的建樹。像是民主和資本主義等思想,以及平等和人權等,可以見到在西方已經慘敗,除了成爲新的教條以外,什麼都不是。

I find it difficult to see the advantage of incorporating these limited Western value systems into an approach to the dharma. These certainly do not constitute the extraordinary realization Prince Siddhartha attained under the Bodhi tree 2,500 years ago. The West can analyze and criticize Tibetan culture, but I would be so thankful if they could have the humility and respect to leave the teachings of Siddhartha alone, or at least to study and practice them thoroughly before they set themselves up as authorities.
我很難看出將這些有限的西方價值體系融入學習佛法中有何利益。這些無疑地並不會構成悉達多太子兩千五百年前在菩提樹下的超凡開悟。西方可以分析和批評西藏文化,但若他們能謙恭、尊敬地放過悉達多的教法,或至少在徹底學習和修持過之前,不要自許爲權威,我會非常感激。

If people could put some effort into being respectful and open-minded, there is so much knowledge available that could liberate them from all kinds of suffering and confusion. It is only now that I have come to realize the significance of the great respect that the Tibetan translators and scholars of the past had toward India , their source of dharma and wisdom. Instead of being critical or even resentful of their source, they called it "The Sublime Land of India." This kind of attitude is very different from the Western shopping mentality that regards the dharma as merchandise and our own involvement as an investment—only wanting to accept what sits well with our habitual expectations and rejecting what we don't find immediately gratifying.
若是人們能稍微嘗試有點敬意和心胸開放,有這麼多的知識可以將他們自各種痛苦和迷妄中解脫出來。一直到現在我才領悟到,過去西藏譯師、學者們對於印度——他們佛法和智慧的根源——的巨大尊敬是多麼重要。他們對此來源沒有挑剔批評,更沒有憎惡,而是稱其爲「聖地印度」。這種態度和西方的購物心態非常不同,西方看待佛法就像商品,而我們自己的投入就像是投資——只想要接受和自己慣性期許相合的部份,而排斥不能立即讓我們感到滿足的部份。

This is not to say that Westerners should not be critical of the Buddhist teachings. On the contrary, as the Lord Buddha himself said, "Without melting, beating, weighing and polishing a yellow substance, one should not take it for gold. Likewise, without analysis one should not accept the dharma as valid." Logical analysis has always been encouraged in the Buddhist tradition, and Buddhism has always challenged the promotion of blind faith.
這不是説西方人不應該對佛教教法有批判性。相反的,如同怙主佛陀自己所言:「黃色物質若不經過熔冶、錘煉、稱重、打磨,就不應將它當成金子。同樣的,若不經過分析,就不應接受佛法的正確性。」邏輯分析在佛教傳統中一直是被鼓勵的,並且佛教總是駁斥對於盲信的推廣。

The difference lies in the attitude you take towards the criticism. In the process of analyzing that "yellow substance," the analyzer must not only maintain an open mind, but also acknowledge that he/she may not have an adequate knowledge of the subject matter. That is the whole point of analysis. Otherwise we are just seeking confirmation of what we already believe. Being skeptical and seeking faults are two completely different things.
這其中的不同,在於進行批評的心態。在分析「黃色物質」的過程中,分析者不僅必須維持開放的心,也必須認知到自己對於所檢視的主題可能不具備充份的知識,那就是爲何要做分析的重點所在。否則,我們只是在對自己已確信的觀點尋求確認。保持懷疑和挑毛病完全是兩碼子事。

Nowhere is the difference between these two attitudes more obvious and more important than when it comes to criticisms of the guru in vajrayana Buddhism. Unfortunately, the guru is a must for vajrayana practice. However, all great masters and teachings repeatedly advise that one should always be skillful in checking the lama before one takes him as one's master. We have that option, and we should take advantage of it. It is vital to study the teachings extensively in order to be prepared to take on a teacher. In fact, some of the vajrayana scriptures mention that one should check a potential teacher for twelve years before becoming his student.
這兩種心態的差異,在批評金剛乘佛教的上師時最爲明顯不過,也最爲重要。不幸地,要修金剛乘,上師是不可或缺的。然而,所有偉大上師和教導都不斷重複告誡弟子在選上師之前,永遠必須要善巧地檢視這位喇嘛。我們擁有那個選擇權,也應當好好利用它。要爲拜師做好準備,充分研習教法至關緊要。事實上,有些金剛乘典籍中提及,弟子在擇師之前,應該用十二年的時間來檢視這位潛在的教師。

However, I think it is also important to remember that Buddhism is not only vajrayana. There are other paths such as Theravada, which is the foundation of all Buddhist paths. This is a straightforward path, which does not spark off all kinds of mystical expectations. What sometimes seems to happen is that people want to practice vajrayana because they see it as something exotic, when in fact they would be better off with the sanity and simplicity of the Theravada.
然而我認為,記得佛法不僅只有金剛乘,這也是重要的。還有其它道途如上座部,這是一切佛教道途的基礎,一條直接了當的道路,不會激發出各種神秘的期待。有時看來人們想修金剛乘是因爲,他們將金剛乘視作某種充滿異國情調的東西,而其實上座部的清醒和單純反而對他們比較好。

In vajrayana, in order to enable the guru to help us and work on our dualistic ego-centered preoccupations, we are supposed to think that the guru is no different in wisdom than the Buddha. This is the highest form of mind training. We are literally making a hero out of someone who, because he sees our potential, has no qualms about challenging and even abusing our narrow-minded and habitual patterns. This is a very radical, difficult and revolutionary method. From a conventional point of view, or from the point of view of ego-cherishing, the whole notion of the guru-disciple relationship is something almost criminal. Yet the point to remember is that the only purpose of the existence of the guru is to function as a skillful means to combat habits of dualistic conceptualizations, and to combat the tricks and tenacity of ego-clinging. In this way the guru is a living manifestation of the teachings.
在金剛乘中,爲了讓上師能幫助我們對付我們二元對立、以自我爲中心的成見,我們應當認爲上師在智慧上和佛陀沒有分別,這是最崇高的修心方式。我們簡直就是塑造出一位英雄,因爲他看見我們的潛能,所以對於挑戰或甚至是虐待我們狹隘心性和習性都不會感到良心不安。這是個非常激進、困難和革命性的法門。從傳統觀點來看、或是以珍愛自我的觀點而言,師徒關係的整個概念幾乎是一種犯罪。然而要記得的重點是,上師存在的唯一理由就是做爲與二元概念化習慣搏鬥的善巧方便,打擊執持自我的詭計和韌性。在這種方式中,上師即是教法活生生的顯現。

It needs to be emphasized that it is our perception of the guru which enables the guru to function as a manifestation of the dharma. At first we see the guru as an ordinary person, and then as our practice develops we start to see the guru as more of an enlightened being, until finally we learn to recognize the guru as being nothing but an external manifestation of our own awakeness or buddhamind. In a subtle way then, it is almost irrelevant whether or not the teacher is enlightened. The guru-disciple relationship is not about worshipping a guru, but providing the opportunity to liberate our confused perceptions of reality.
需要強調的是,是我們的對於上師的感知使得上師成爲佛法的顯現。一開始我們視上師爲普通人,然後隨著我們修行的開展,我們開始視上師更像是開悟者,直到最終我們習得認知上師無非是我們自己覺性或佛心的外顯。於是,以精細的層面而言,上師是否開悟幾乎是不相干的。師徒關係不是崇拜上師,而是提供一個機會,使我們得以從自己對實相的迷妄感知中解脫。

Looking at it from the teacher's point of view, if someone assumes the role of a teacher without being qualified, the negativity of this deception obviously will remain within their mindstream. It is important to understand that unless a lama is completely enlightened, he or she must carry the burden of what they do. Obviously, if he is an enlightened being, he has no karma, but if not, the consequences of his actions will come to him; his actions are his responsibility. From our point of view as students, if we have chosen him as our teacher, we should just learn from him, according to whatever path we wish to follow.
從上師的觀點來看,若有人不具資格卻擔負上師的角色,這個欺瞞的負面作用無疑會留存在他們自己的心續中。重要的是要理解到,除非一位喇嘛已經獲得完全開悟,否則他或她一定會負載著他自己所作所爲的包袱。顯然的,若他是開悟者,他就沒有業;若他不是,則他行爲的後果會回到他自身,他的行爲就是他自己的責任。從我們作為學生的觀點來看,若我們已經選擇他做爲自己的上師,我們就應依循我們想要追隨的那一條道途而向他學習。

The principle of guru and devotion is much more complicated than creating a role model and worshipping him or her. Devotion, when you really analyze it, is nothing more than trusting the logic of cause and effect. If you cook an egg, putting it in boiling water, you trust the egg will be boiled. That trust is devotion. It is not blind faith or insistence on the illogical. The Buddha said, "Do not rely on the individual, rely on the teaching." Yet it seems that we nonetheless decide to continue judging individual teachers without remembering the wider perspective and context of the purpose of the teachings.
有關上師和虔敬心的道理,遠比創造一個典範接著向其膜拜來得更爲複雜。虔敬心,當你真正分析時,不過就是確信因果邏輯。如果你煮個蛋,把它放在滾水裏,你確信蛋會被煮熟。那個確信就是虔敬心,不是盲信或對不合邏輯的堅持。佛陀説:「依法不依人」,然而看來我們卻像是決定繼續對個別上師進行批判,而忘了更寬廣的觀點和教法的目的。

One issue that can be controversial, and which has attracted a great deal of attention, is that in the vajrayana pleasure such as sex is not rejected as a threat to spiritual practice, but rather is used to enhance spiritual purification. While this may sound fascinating, it is important to remember that such practice requires an immense theoretical and practical grounding, without which, when viewed from the outside, it is easily misinterpreted.
有個問題是具有爭議性的,也已吸引了極大的注意力,那就是在金剛乘中,樂受,例如性,並不被視爲對精神修持有所威脅而予以拒斥,反而是用來增强靈性淨化。雖然這聽來可能美妙至極,但重要的是要記取這樣的修持需要巨大的理論和實修基礎,否則從外表看來會很容易遭到誤解。

Vajrayana male-female symbolism is not about sex. The practice can only exist in context of a correct view of the unity of compassion and wisdom. Furthermore, as the tantric path works on a personal and non-conceptual level, it is not possible to make judgments about a practitioner. Tantra transcends completely the conventional idea of a man and women having a sexual relationship. It is about working with phenomena to bring about the extraordinary realization of emptiness and bodhicitta in order to liberate all beings from samsara. To expect a yogin or yogini, who is aspiring to go beyond the chauvinism of the confused mind, to worry about sexual rights issues seems absurd in the context of such a vast view.
金剛乘的男女符號象徵與性無關。修行只存於悲智雙運的正見之下。此外,由於密續道修的是個人的、非概念性的層面,我們無法對一位修行人給予評斷。密續完全超越了一男一女有性關係的傳統想法,修的是藉由現象而引發對空性和菩提心的超凡了悟,爲的是自輪迴中解脫一切眾生。要期望一位立志超越妄念沙文主義(譯注:妄念至大)的瑜伽士或瑜伽女去擔憂性權利問題,在這樣一個廣大見地中看來是荒謬的。

Yet for the neophyte Westerner, certain Tibetan traditions must be very annoying, and seem sexist or male chauvinist. Western perspectives on sexual relationships emphasize "equality," yet this is very different from what is meant by equality in vajrayana Buddhism. Where equality in the West stands for two aspects reaching equal footing, in vajrayana Buddhism equality is going beyond "twoness" or duality all together.
然而對於初來乍到的西方人而言,某些西藏傳統必定非常惱人,而且看似性別歧視或是男性沙文主義。西方對於性關係的觀點強調的是「平等」,然而這和金剛乘佛教中平等的意義非常不同。在西方,平等指的是兩方達至一個相等的立足點;而在金剛乘佛教中,平等是去超越「有兩個」,或是超越所有的二元性。

If duality remains, then by definition there can be no equality. I think social equality between men and women is less important than realizing the equality between samsara and nirvana which, after all, is the only true way to engender a genuine understanding of equality. Thus the understanding of equality in vajrayana Buddhism is on a very profound level.
若是二元性存在,那麼就定義而言便不可能有平等。我認為男女間的社會平等沒有像了悟輪迴和涅槃的平等那樣重要,畢竟,要產生對於平等的真正理解,了悟輪涅平等是唯一真正的方法。因此,金剛乘佛教對於平等的理解是在一個非常深奧的層次上。

The notion of sexual equality is quite new in the West, and because of this there is a certain rigid and fanatic adherence to the specific way it should be practiced. In vajrayana Buddhism, on the other hand, there is a tremendous appreciation of the female, as well as a strong emphasis on the equality of all beings. This might not, however, be apparent to someone who cannot see beyond a contemporary Western framework. As a result, when Western women have sexual relationships with Tibetan lamas, some might be frustrated when their culturally conditioned expectations are not met.
性權平等的想法在西方是相當新的,因此對於應當如何施行的特定方式有著某種頑固和狂熱的堅持。另一方面,金剛乘佛教對女性有著極高的評價,以及對於一切眾生平等的深切強調。然而,對於無法脫離當代西方模式的觀察者而言,這可能不是那麼明顯,結果就是當西方女性與西藏喇嘛有性關係時,有些人可能會因自己所受文化制約而生的期望未能達到以致感到挫敗。

If anyone thinks they could have a pleasing and equal lover in a Rinpoche, they couldn't be more incorrect. Certain Rinpoches, those known as great teachers, would by definition be the ultimate bad partner, from ego's point of view. If one approaches such great masters with the intention of being gratified and wishing for a relationship of sharing, mutual enjoyment etc., then not only from ego's point of view, but even from a mundane point of view, such people would be a bad choice. They probably will not bring you flowers or invite you out for candlelit dinners.
假若有人認爲他們能從一位仁波切身上得到一個讓人愉悅且平等的愛人,這些人可就大錯特錯了。就自我的觀點而言,有些仁波切——那些著名的偉大上師,自然也是糟到極點的伴侶。若有人接近這樣的偉大上師,卻意圖要獲得獎勵,希求一個共享、共樂等等的關係,那麼不只從自我的觀點、甚至從世俗的觀點來看,這些人真的是很差的選擇。他們很可能不會送花或是請你出去吃燭光晚餐。

Anyway, if someone goes to study under a master with the intention to achieve enlightenment, one must presume that such a student is ready to give up his or her ego. You don't go to India and study with a venerable Tibetan master expecting him to behave according to your own standards. It is unfair to ask someone to free you from delusion, and then criticize him or her for going against your ego. I am not writing this out of fear that if one doesn't defend Tibetan lamas or Buddhist teachers, they will lose popularity. Despite a lot of effort to convince the world about the pitfalls of the dharma and the defects of the teachers, there will still be a lot of masochists who have the misfortune to appreciate the dharma and a crazy abusing teacher who will make sure to mistreat every inch of ego. These poor souls will eventually end up bereft of both ego and confusion.
總之,若有人從學於一位大師,為的是要獲致證悟,我們就必須認定這樣的一名弟子已經準備好要放棄自我。你不是跑去印度向一位尊貴的西藏喇嘛學習,卻還期望他的行為舉止符合你自己的標準。請求某人將你從妄念中解脫,然後又批評對方和你的自我有所牴觸,這是不公平的。我寫此文並非害怕若無人爲西藏喇嘛或佛教上師辯護,他們就會失去眾望。儘管有很多嘗試要遊說這個世界知道佛法的陷阱和上師的缺點,仍然會有許多自虐者,他們不幸的會賞識佛法以及感激瘋狂虐待的上師,這些上師會確保弟子的每一吋自我都受到不當的對待,而這些可憐的靈魂們最終會失去自我和迷妄。

I know there are plenty of people who will disagree with much of what I have said. For as much as I am set on my interpretations, so are others set on theirs. I have met great teachers whom I admire enormously and although I may be a doomed sycophant, I pray I will continue to enjoy the company of these teachers. On the other hand, people may have other ideas and be happy with them. My practice is devotion to the Buddhist path; others may chose doubting the Buddhist path. But as Dharmakirti said, ultimately we must abandon the path. So I hope in the end we will meet where we have nothing to fight over.
我知道有很多人會反對我所說的許多話,因爲我有多麼固着於自己的解讀,別人也一樣是固著於他們自己的解讀。我曾見過讓我極度崇敬的偉大上師們,雖然我可能是個天生注定的諂媚者,但我仍祈禱自己能繼續享有這些上師為伴。另一方面,人們可以有其他的想法,並且對那些想法感到快樂。我修的是對佛教之道的虔敬;其他人可能選擇去懷疑佛道,但如同法稱大師所說,最終我們必須捨棄道途,所以我希望最終我們會在無可爭執之處相會。

Mind's ultimate nature, emptiness endowed with vividness,
I was told is the real Buddha.
Recognizing this should help me
Not to be stuck with thoughts of hierarchy.
心的究竟自性,具明性的空性,
據說是真正的佛陀。
認清此當有助於我
不受困於階級體制的念頭。

Mind's ultimate nature, its emptiness aspect,
I was told is the real Dharma.
Recognizing this should help me
Not to be stuck with thoughts of political correctness.
心的究竟自性,彼之空性面向,
據說是真正的佛法。
認清此當有助於我
不受困於政治正確的念頭。

Mind's ultimate nature, its vivid aspect,
I was told is the real Sangha.
Recognizing this should help me
Not to be stuck with thoughts of equal rights.
心的究竟自性,彼之明性面向,
據說是真正的僧伽。
認清此當有助於我
不受困於平等權益的念頭。

One cannot disassociate emptiness from vividness.
This inseparability I was told is the Guru.
Recognizing this should help me
Not to be stuck with depending on chauvinist lamas.
無人能使空性與明性相分離,
據說此無二即上師。
認清此當有助於我
不致總要依靠沙文主義的喇嘛。

This nature of mind has never been stained by duality,
This stainlessness I was told is the deity.
Recognizing this should help me
Not to be stuck with the categories of "gender" or "culture."
此心性從未受二元分別所染,
據說此無染即本尊。
認清此當有助於我
不受困於性別、文化諸範疇。

This nature of mind is spontaneously present.
That spontaneity I was told is the dakini aspect.
Recognizing this should help me
Not to be stuck with fear of being sued.
—Dzongsar Khyentse Rinpoche

此心性任運自現,
據說此自生即空行面向。
認清此當有助於我
不致總是擔心遭人訴訟。

~~宗薩欽哲仁波切


Dzongsar Jamyang Khyentse Rinpoche is a student of Khenpo Appey Rinpoche and is responsible for the education of approximately 1,600 monks distributed between six monasteries and institutes in Asia . He is the founder of several dharma centers in the west and three nonprofit organizations: Siddhartha's Intent, Khyentse Foundation and Lotus Outreach. He is the director of the films The Cup and Travellers & Magicians.
宗薩蔣揚欽哲仁波切是堪布阿貝仁波切的弟子,負責亞洲六所寺廟與機構約1600名僧眾的教育。仁波切是西方數個佛法中心及三個非盈利組織的創立者,包括悉達多本願佛學會、欽哲基金會、蓮心基金會。他也是電影「高山上的世界杯」和「旅行者與魔法師」的導演。

~~Bella / Serena於 2010 恭譯,譯文所有錯誤皆因自身無明而致,尚祈諸方大德海涵見諒!
~~本篇雖是針對西方人所說,卻也有助於東方人!

2010年3月6日 星期六

遠離四種執著修心法集解

宗薩欽哲仁波切曾於去年帶領「遠離四種執著」閉關,可見本法之重要,謹將法友轉寄的翻譯分享,也在此感謝孫一居士數十年來為佛法翻譯所做的一切努力!
~ Serena 2010/03/06



遠離四種執著修心法集解
原著:傑森、達巴、喜晨等祖師
中譯:孫一 居士
本書目錄如下:
前言
原 序
文殊師利授予薩千・貢噶・寧波「遠離四種執著」原文
「遠離四種執著」修心法精要開示
「遠離四種執著」修心法詳釋
「遠離四種執著」修心法(進入奧義之鑰)詳釋
「遠離四種執著」歷代上師祈禱文
翻譯緣起
“遠離四種執著”修心法精要開示(傑木・達巴・嘉晨)
http://www.57tibet.com/tibet/Html/200631415845-1.Html
願我衷心皈依的慈悲上師們和本尊們賜予加持!
對於成就佛法的方式而言,不依宗教而行是不必要的,我請求你們聆聽此“遠離四種執著”之開示!(以上是作者對解釋此教法所做的祈請。)
若執著此生,即非修行者;若執著輪回,即無出離心;
執著己目的,即失菩提心;若執著生起,正見即喪失。
第一,欲對此生無執著,先要放下一般非修行人為求此生利益而行善,而聞、而思、而修的態度。
首先說善業,是生上界本,是得解脫梯,是離痛苦藥。
雖然欲得解脫,舍行善別無他途,然而執著此生的善業卻是成就世間八法(得、失、毀、譽、稱、譏、苦、樂)――嫉妒正直和矯飾偽善之根本,亦是往生下界之種子。拋棄這種錯誤的善行!
修學離思者,擁有知識(是照亮無明之燈)財。能引眾向道,是法身種子。
雖然欲得解脫,舍聞、思別無他途,然而執著此生的聞思卻是成就對不具聞、思者的傲慢,對具聞、思者的嫉妒和廣集徒眾、財富的資糧,亦是往生下界的根本。拋棄這種世聞領八法的聞、思!
實行禪修者,擁有離苦法,具解脫道根,及成佛種子。
雖然欲得解脫,舍禪修別無他途,然而為此生而修行的禪修者,縱使隱居也忙碌,盲目地念誦經文,譏笑聞、思者,嫉妒其他禪修者,自修之時亦散亂,拋棄世間八法的禪修。
“上面的開示與俱舍論所說相應,論中說‘在道德行為的基礎上已得聞、思後,行者應全力徹底地投入修行。’由此直接指出了究竟目標的和相對目標的差別,間接也顯示了修行的態度思維十八種必備條件的難得,以及生命的無常。”
若欲求得涅盤果,必先放下三界執;欲得放下三界執,謹記世間之過患!
首先思維“苦苦”。“苦苦”是下三道之苦:
細心思維此苦,令人心驚肉顫,如果墮入其中,確實無法忍受。
不具“放下”之德者,就是三塗修行人,不論居住於何處,皆是可憐可憫人。
其次思維“壞苦” :
無人往生下界時,帝釋轉為凡人時,日月終有黑暗時,帝王生為奴僕時。
雖然這些都是基於對佛陀言教的信心,一般人無法見到,那麼以您個人之見,人的變化如何?富人變窮,強者變弱,骨肉分離、師友離散,最後只剩下獨自一人等種種變化,都超越一般人的想像。
再思維一切事物的條件――性質之苦(“行苦”):
“行”永無終止!不論多或少,不論貧和富,苦皆藏於中。
整個人生耗於“準備”中,每個人皆死於“準備”時,直到死時“準備”猶未盡,何不早為來世做“! 準備”!執著於痛苦世間的眾生是可憐憫的!
至此,直接道出了世間的過患,間接指出了應遵循因果律來決定何事應為,何事不應為。
執著盡時得涅盤,涅盤獲已得安樂,“遠離四種執著”者,即此經驗之歌也!
徒自解脫無義利,三界眾生皆父母,置父母于苦難中,惟求自安不足取。
三界眾苦熟於我(“成熟於我”的意思),我之功德施予眾,願此協德加持力,普令一切皆成佛。
(至此,間接指出了慈悲心禪修法,它是產生提心的因,同時直接顯示了菩提心的果――自他交換。)
只要還執著於事物的性質,不論處於何種境地,皆不得解脫,進一步說:
執有不能得解脫,執無不能得天界。執於兩迷皆無明,喜悅安住無二中。
(至此,遠離了斷常二見將主客、有無等到溶合於一,心安住於不二境界。)
一切現象乃心之領域,莫於四大找尋造物者,巧合、上帝亦非造物主,喜悅安住心之本性中。
(上面說的是唯識派的道次第,下麵解說大乘中觀派的不共道。)
現象本性如幻化,由相依賴而生起,不知如何來描述,安住不可思議中。
(至此,間接指出修止,直接指示了觀慧的修法:有系統地將外在客體境界皆視為心造,心是幻化的,此幻化不具任何本性,而此無本質之幻化是相互依賴而起的,不可名狀,行者應將心和其空性相溶合,於究竟中沒任何意識的邊執。)
願以解說此,“遠離四種執著”之功德。普令七道眾,皆共成佛道。
(作者回向功德於究竟佛果)
這篇“遠離四種執著”注釋是由瑜伽行者達巴・嘉晨著于吉祥薩迦寺。
“遠離四種執著”修心法詳釋(諾千・貢噶・桑波)
http://blog.sina.com.cn/s/blog_5fc0c4170100d64m.html
敬禮上師和文殊師利
為了一切眾生,必須成佛。欲達此目的,則必須聽聞深奧神聖的教法並思維修習之。完全具備了聽法的正確態度以後(譬如已經發起高貴的菩提心),您就應該去請法,並認真聽聞。
在這兒要討論的教法是“遠離四種執著”,它是三世一切如來唯一之道,亦是一切經典(諸佛深奧的言教)之精義。為修行此法,先說明此法傳承之歷史,以啟發信心,認識根源。
一、教法之歷史
當瑜伽士之主偉大的薩迦巴――薩千・貢噶・寧波十二歲時,他依慈悲的巴里・羅劄瓦(Bari Lotsawo )為師。一次當聽法時,巴里譯師說:“你是一位大修行者的獨子,一定要好好修行,你需要智慧,可修神聖的文殊師利法。”於是便傳授了文殊師利灌頂和口授給他。
由上師的陪伴,薩千在老寺開始閉關專修,起初有些障礙生起,他以禪修,念誦和Blue Acala 的水護法將之克服。經過六個月的修行,一天,薩千真的清楚地看到了文殊師利菩薩端坐在寶座上,手結說法印,旁邊有兩位菩薩侍者,此時文殊師利說:
若執著此生,則非修行者,若執著世間,則無出離心,
執著己目的,不具菩提心,當執著生起,正見已喪失!
他說了這四句偈。後來,薩千細思此四句偈的意義,發現佛陀所說經典的所有教法都濃縮於此了。瞭解了這是個深奧的教法後,他開始依之修行,最後得到了知一切法的智慧。
後來,薩千將此教法傳給他的兒子――蘇南・則莫大師(Sonam Tsemo)再經傑森・仁波切・達波嘉晨(Jetsen Rinpoche Dakpa Gyaltshen)、確傑・薩迦・班智達(Choje Sakya Pandita)、卓貢・確嘉・發思巴桑・空確・帕( Drogon Chcgyal Phakpa Zhang Konchok Pal)、塔・布巴(Tak Phukpa)、確傑! ・蘇南・嘉晨・帕・桑波(Choje Sonam Gyaltshen Pal Zangpa)、喇嘛巴登・側亭(Lama Palden Tshultim)、確傑、耶希・嘉晨・帕・桑波( Choje Yeshe Gyattshen Pal Zangpa)傳至貢噶・桑! 波上師(本文作者),再經不間斷之傳承傳至當今我們的上師薩迦・催金・納汪・貢噶(His Holiness Sakya Trizin Ngawang Kunga)。
二、實際教法
包括前行,根本教法和結論三部分:
A 前行
㈠皈依
前行包括皈依和發菩提心兩部分,皈依在大乘和小乘中有四種不同,第一、皈依的物件:我們皈依崇高的佛陀、覺悟者,他的德行不可思議,沒有任何過失,于一切眾生中為無比。其次皈依珍貴的教法,是所有存於佛陀和不退轉菩薩心中的教法與證悟;其次皈依珍貴的僧團,是不退轉的菩薩們依正確的行為和見解而行持的團體。第二、皈依的時間:乃從現在直至覺悟成佛。第三、皈依者:不只是自己,而是由自己帶領著父母,與數如虛空般的一切眾生一齊皈依。第四、皈依的目的:不只是為自己,而是為一切眾生而求究竟覺悟。將上面的意義謹記於心,然後以不散亂的心,念誦下面的皈依文。
我與如虛空般廣大皆曾為我父母的眾生們,從今時直至成佛,皈依珍貴的佛寶,他是上師;皈依神聖的法寶,包含所有的教法和證悟;皈依神聖的僧寶,他們是無上士之子。儘量多念,結束時再念下文:
願珍貴的三寶加持我心向佛法;加持我行於法道;加持我驅散道上的錯誤;加持我了達一切幻象即本覺智;加持我於刹那間亦不生世俗想;加持我急速成就佛道。
㈡發菩提心
其次是發菩提心,應念下文:
珍貴佛法僧三寶,直至菩提我皈依,經由佈施等行持,為利有情願成佛,為利有情故;我必須成佛,為達此目標,清淨三業精進行!
B根本教法:
根本教法包括四項:
㈠若執著此生,則非修行者。
先將身體以金剛坐姿或任何舒適的姿勢坐好,念皈依文和發菩提心文。此句意為你不應執著此生,蓋縱使你執於海市蜃樓,它也不能解決饑渴,執著此生亦然。如果你執於此生,所行的善業及聞、思、修等,只能導致今生的榮華富貴,不是正確實在的法行,因此世親在他的俱舍論中說:
“在道德行為的基礎上已得聞思後,行者應全力徹底投入修行。”
所以在有了清淨的道德基礎後,應該建立起穩固的聞、思、修三慧,首先聽聞佛法,其次思維它的意義,並清除疑惑,再依此教義認真修行。
為激發向道之心,先要思維,欲正確地修學佛法,必須具備的十八種條件是多麼難得,為激發修道的精進心,則要思維死和無常。
1、必要條件之難得
首先是十八種必要條件,寂天大師在其入菩提行論中說:
“這十八種必要條件是極為難得的。既已得到,一定要為眾生的利益而努力,如果不能利益眾生,未來將難再獲此機會矣!”
如他所說,此一具備所有條件可供修學佛法的人身實不易得。既已得到,一定要徹底地修行,我們應一再思維這個道理。
詳言之,可由四種觀點來分析。第一,由因上觀其難得。第二,由數目上觀其難得。第三,由譬喻觀其難得。第四,由性質上觀其難得。
第一,欲得此條件具足的人身,必須修行善業,棄舍不善業,然而三界中的眾生,行善者少,造惡者眾,應如是從“因”的觀點思維其難得。
第二,由譬喻來看,世間的眾生數目:地獄多如大地塵數,惡鬼多如暴風中的雪片,畜生多如啤酒中發酵的穀子,和此相比,得圓滿人身者極為稀少,應該如是由數目的觀點思維其難得。
第三,在入菩提行論中說:
“所以佛說得人身之難,比烏龜要伸頸入于一個在大海中任意漂流之軛木孔中還難得多。”
一隻盲龜居於大海,每百年浮出海面一次。此時在大海上漂蕩著一隻金色的軛木,其上僅有一孔。正如那只海龜幾乎不可能將頸子伸進其孔中一般,一個眾生要在無量種生物中生得人身較之尤難。應該如是由比喻的觀點思維其難得。
第四,離遠八種無暇之地,如生為愚癡者或野蠻人等。至於十種圓滿的獲得,亦極稀有,應該這樣由性質的觀點思維其難得。
下面將此十八種必要條件分述於後,有八種是需要避免的,謂之八無暇,即生為(1)地獄眾生(2)餓鬼(3)畜生(4)! 長壽之天人(5)野蠻人(6)不正見者(7)無佛之地的眾生(8)愚癡之人。另有十種條件是必須具備的,稱為十圓滿,其中五種須由自己擁有,另五種則來自他人。五種自圓滿為:(1)生為人(2)生於中國(有出家或在家修行的男女眾之地)(3)六根健全(4)未犯五無間罪(或叫他人犯或隨喜他人犯)(5)對佛法有真實信心。五種他圓滿為(1)有佛出世(2)佛說法(3)佛的教法被保存著(4)有依法修行者(5)有慈心的施主供養。
2、死與無常
其次應思維死和無常,蘇羅(Sura)大師曾在他的解除痛苦(Removing of SorrOW)一書中說:
“死亡橫於每一個已出生的眾生前。”這句話的意思是生的結果必定是死,所以你一定要思維因為你必定會死,應迅速修行。
進一步,可分三方面來說:第一,思維死之必然;第二,思維死期之不可知;第三,思維死時唯有佛法能有益於你。
第一,因為一切因緣聚合的現象,其性質皆屬無常,最後必將毀滅。方廣大莊嚴經中說:“三界無常如秋雲,眾生生死如觀舞,生命如空中閃電,迅速逝去如飛瀑。”
蘇羅大師說:“即使佛陀的金剛身,具三十二相、八十種好,也是無常的,何況我們的身體有如水泡,必定無常。”
所以究竟覺悟已達不朽之地的佛陀,仍然示現入般涅盤,而如你我之輩的常人是必死無疑的,你一定要仔細思維。
蘇羅大師又說:“雖然一個大賢者具有五通,並能無礙地在天空飛行,他卻無法找到一個永生不死的地方。”
這段話的意思是,在三界世間中,不論你到那裏,絕對找不到一個不死之處,所以你必須細心思維自己必死一事。若觀察世間有許多造成死亡的因緣,卻只有很少維生的因緣,亦知你必定會死,龍樹大師在他的寶行王正論中說:“世間致死的因緣多,而維生的因緣少,且生因亦可能成為死因,所以一定要努力修行。”
據他所說,生存之因緣,如你喜歡的居所、食物、財富等,也可能變成致死之因緣。所以你必須細心思維死亡之必然性。
第二,思維死期之不可知,我們可以明顯發現死期確是不定,有些人死於胎中,有些死于生時,有些死于老時,有些死于中年,有些死于青年時,所以你必須細心思維死期之不定。
第三,思維死時,惟有佛法能有益於你,不論你是位雄辯家,或是有錢有勢有許多僕從的人或是一位勇士等等,都不能改變死亡,且必須死去。死亡時,除佛法外都幫不上忙,因此,只要活一日就應修一日,死時才不會後悔抱憾。屆時,你會感到歡喜,因為你有信心必會生於善處,所以你一定要修學神聖的佛法,又因死期不可知,你必須細心思維立刻起修的必要性。
二、執著於世間,則無出離心。
這是說如果你執著於包括三界的世間,縱使修學佛法,也不能引你走向覺道。所以一定要不執著於世間。為瞭解這個道理,在此要解釋世間的過患,你會見到一切世間的性質皆是苦的,將願捨棄世間,並衷心生起尋求解脫之意願。為瞭解並生起出離心,下面除說明世間的過患外,還要解釋眾生為什麼在世間輪回的業果律,以瞭解依據因果律,何事應為,何事不應為。
㈠世間之過患:
經雲:“欲界充滿過患,色界、無色界亦然。唯獨涅盤無有過失。”
意義為不論你生於三界何處,皆充滿過患。四念處經雲:“地獄眾生火燒苦;餓鬼饑渴苦;畜生相互食啖苦;人間短命苦;天人無恥苦,世上連針尖大小的快樂都沒有的。”
意為不論你生於三界六道何處,皆具苦之性質,因此不論你參與世間什麼角色,只是參與苦罷了,你必須細心思維修學佛法的必要,它將引你走向覺道。進一步說,有苦苦、壞苦和行苦。
1、苦苦:苦苦包括地獄苦、餓鬼苦和畜生苦。
(1)地獄苦:地獄有三種:寒地獄、熱地獄、近邊地獄和短命地獄。寒地獄又有八種,第一是皰地獄(Blister Hell):眾生生於雪山間,既無日光亦無屋舍,其間充滿冰塊,一陣不可置信的冷風吹來,周身起皰,其壽量之長短在阿毗達摩俱舍論中說:
“皰地獄的壽命是:一個容器裝有一千六百公斤的芥子,每百年取出一粒,當芥子取盡時,即地獄壽命盡時。其他寒地獄的壽命是其容器數目的二十倍,以幾何級數增加。”
第二個地獄稱為“裂皰地獄”(Bursting Blister Hell),因為比前一個地獄更冷,身上的皰已破裂,水、膿和血等由皰內流出。
第三個地獄更冷,稱為“剝剝地獄”(Brrrr Hell),因為地獄眾生冷得發出剝剝的哭聲。
第四獄較第三獄更冷,稱為“噅地獄”(Whisss Hell),因為更冷的關係,眾生已無法發聲,只有吐氣“噅噅聲! ”故名。
第五獄更冷得多,眾生已經無力發出任何聲音,身體已完全凍僵,故稱“牙關咬緊地獄”(Clenched Teeth Hell)。
第六獄較第五獄更冷,並有一股強烈的冷風吹來,眾生的皮膚變成藍色並裂成八瓣,故名為“裂如烏巴拉花地獄”(Cracked Like an Utpala Flower Hell)。
第七獄更冷,由於冷風吹襲,皮膚裂成更多瓣,且身體轉成紅色,故名為“裂如蓮花地獄”(Cracked Like a Lotus Hell)。
第八獄更冷得多,周身內外皆凍硬如石,身體裂成十六塊,內臟、大小腸也碎成多片,故名為“裂如大蓮花地獄”(Cracked Like a Large Lotus Hell)。你應將這些痛苦謹記於心,並反覆地細心思維。
熱地獄亦有八種。第一種稱為“復蘇地獄”,由於業力,你生在一處由燃燒著的鐵所構成的地方,你的身體很年輕,具有很強的自我執著,不論隨手拿起什麼東西,皆自然變成武器,所見的任何人,也都視為敵人,於是互相刺殺起來,終於身體被切成多塊,且失去知覺。此時天際傳來“復! 蘇”之聲,並有一陣冷風吹到身上,你的身體又復活了,外表仍和以前相似,一樣年輕。
第二獄稱為“黑繩地獄”,在此獄卒以黑繩在你身上劃線,或八線或十六線等,然後沿此線,他們用斧或鋸將你節節肢解,令你受苦無量。
第三獄名為“壓地獄”,在此你的身體很年輕,處於諸山之間,其山形如山羊或綿羊頭,然後諸山擠壓於你身,受無量苦。
第四獄稱為“哭號地獄”,在一片燃燒著的鐵地上,你被獄卒追逐著,見到一間白色的屋子,於是你沖入其中,以為自己可以逃脫了,此時屋門自動關閉,變成一間火燃的鐵屋,你無法逃出,火自動地猛燃著,你因受劇苦而大聲號哭。
第五獄稱為“大號哭地獄”,此獄與上一獄類似,只是屋子有兩間。
第六獄稱為“熱地獄”,在此獄卒將你抓住,以一支火燃的單尖矛槍從你的肛門刺入直至頭頂穿出,受無量劇苦。
第七獄名為“大熱地獄”,獄卒以一三尖矛槍從你肛門刺入直至頭頂,另外左右兩尖則由你的左右肩穿出受苦無量。
第八獄稱為“無間地獄”(梵文稱為阿鼻地獄(Avici Hell)),於此鐵火洞燃的獄中,你無法分辨火與被火燒的眾生,唯一你能發覺那兒有眾生的徵象是聽到他的號哭聲。
這些地獄的壽量,在阿毗達摩俱舍論中說:“人間五十年相當於欲界六天中最低一層天的一日,如此該天人的壽量為五百年,以上諸天層層倍增。據此第一層熱地獄(復蘇地獄)的一日相當於欲界最低一層天一生的壽量,其次五個地獄的壽量,則如此相對於其次五天的壽量。”
其意思是人間五十年相當於欲界第一天,即四天王天的一日,如是三十日為一月,十二月為一年。四天王天的天人要活這樣的五百年,那麼復蘇地獄中的一日就相當於此(即四天王天天人之壽量),以此方式計算復蘇地獄的眾生,要活該獄的五百年。相似地,人間一百年相當於欲界第二天,即三十三天的一日,此天的壽量為他們的一千年,此一千年則相當於黑繩地獄中的一日,如此計算此獄的眾生要活該獄的一千年。人間兩百年相當於欲界第三天即夜摩天的一日,此天的壽量為他們的兩千年,此兩千年則相當於壓地獄中的一日,如此計算此獄的眾生要活該獄的兩千年。人間四百年相當於兜率天的一日,此天的壽量為他們的四千年,此四千年即相當於哭號地獄的一日,按此計算哭號地獄的眾生壽量為其獄的四千年。人間八百年相當於化樂天的一日,此天的壽量為他們的八千年,而這八千年即相當於大哭號地獄的! 一日,如此計算,此獄的眾生要活該地獄的八千年。人間一千六百年相當於他化自在天的一日,此天的壽量為他們的一萬六千年,這一萬六千年即相當於熱地獄的一日,按此計算,熱地獄的眾生壽量為其一萬六千年。大熱地獄眾生的壽量為半中劫。無間地獄眾生的壽量為一中劫(Intermediate aeon )。
此外,又有四種近邊和短命地獄,第一個名為“火溝地獄”,它位於其他地獄的周邊,任何進入此火坑者,肢體皆被燒傷,當你將右足舉起時,燒傷自然痊癒,而左足卻被燒傷,然後當左足舉起時,其燒傷亦自然痊癒,而右足卻再被燒傷,所有的內臟、腸胃亦皆燒著,煙從五官冒出(如眼、鼻、口等等)。第二個稱為腐屍泥地獄,該地儘是不淨之物,你以倒栽蔥的姿勢掉入其中,於是穢物充滿五官(如口、鼻等)。此外,穢泥中有很多鐵嘴蟲,它們在你的肢體上! 鑽切深入骨中,受苦無量。第三個名為“刀途地獄”,此地獄有許多部分,第一個先要通過腐屍泥地獄,然後來到一處該地充滿極鋒利的尖刀,行於其上你的骨肉皆被切成碎片,第二個亦先通過腐屍泥獄,然後你來到一箭樹林,所有的樹枝皆由武器做成(譬如:劍等),為了躲避由自己業力造成的酷熱,你進入林中,此時一陣風吹起,所有樹上的刀葉皆落到你身上,身體被節節肢解,受苦無量。其次,你來到“多面山”,很想登上山頂,然而沿途儘是八寸和十六寸長的上尖鐵樁,你渾身皆被割傷,到達山頂後,又遇到鐵嘴的鳶鳥,它們啄你的眼、口,甚至吃你的腦髓,於是你想趕快下山,乃再行於上尖的鐵樁上,在山腳又遇到鐵狗和豺狼,它們撲上來吃你的肢節,並將你撕成碎片,受苦無量。此外,在有些近邊地獄和短命地獄中,你的身體和舌頭被拉出,以長釘釘在火燒的鐵板上,獄卒以犁于上耕之。
第四個名為“灰河地獄”,通過了遍地的尖樁後,你進入此熱灰河中,通身被燒毀,你想逃離卻不可能,因為有獄卒在看守著,如此受苦無量。由思維這些地獄的極苦,並欲設法脫離,你應思維修學神聖佛法的重要,應反覆地一再細心思維。
(2)餓鬼之苦:餓鬼之苦可分為三方面,外在的、內在的和飲食的。
首先,外在的,由於不善業之力(如貪婪等),你生入餓鬼道中,雖然經常感到饑渴異常,但卻連飲食都見不到,有時看到遠處有一座飯山或一條大河,乃立刻啟程前往,由於路程遙遠,旅途艱難,受盡了身心折磨,好不容易到達了,卻發現飯山原只是一塊白色的岩石或一堆白土;河也只是海市蜃樓或一條藍色的石板而已,由於饑渴不得滿足乃受苦無量。第二種是內在的,除了上述外在的痛苦外;有時縱使真的找到了一些飯食,卻因為口小如針孔,吃不進去,努力想塞進去,嘴被撕裂,血亦滴下,非常痛苦;有時即使食物塞進嘴裏,卻無法咽下,因為咽喉細如馬尾毛,而且表面粗糙,於是咽喉被撕裂;有時縱使少許食物真被吃進胃裏,但卻無法驅除饑渴,因為胃大如山,因而更感痛苦,因為此時較以前更覺饑渴了。第三種是飲食的,當你正徘徊于四方尋找食物時,你卻遇到其他監督的餓鬼,他們追捕你打擊你! ,由於恐懼受苦無量,有時得到一點食物,卻害怕被別的餓鬼搶去,即使未被搶,自食時也會造成前述的無法下嚥等苦,有時即使咽下,由於過去業力之故,在胃裏卻化成火焰,臟腑和全身都被燒傷,火焰從五官冒出(如口中)受苦無量。雖然痛苦是如此劇烈,卻無法避免,必須一再地受這種劇苦,直到業盡為止。
為避免墮入此道,你必須細心思維,應修學能引導一切眾生走向覺道的純淨佛法。
(3)畜生之苦:思維畜生的苦,可將之分為兩類,第一類是生活于海洋中大量的生物,在外海有許多生物,如魚等成群成叢而生,他們相互擠壓,有如啤酒桶中發酵的穀子。被海浪和海流沖徙著,居無定所,他們為不知走向何處、將會遇到那些不友善的生物而焦急,大的吃小的,有時小的成群攻擊大的,如海蝸牛成群攻擊魚,此外,有些生物于陸塊間的黑暗中,連自己的身體都看不見。彼! 此堆積在一起擠壓著,因此根本無法行動尋找食物,而受饑渴之苦;第二類是散居的畜生,有些是由人畜養的,或拉車或犁田或被擠奶或做許多苦工,還要被鐵鏈捆綁、被鉤棒擊打,乃至最後被宰殺吃肉。有些則被賣掉,或逐入荒野。另一些則因人類欲取其皮、毛、骨、珍珠等而被圍捕,有時被獵犬追得無路可走,由山崖上跳下,縱使身受重傷,仍須繼續逃亡,最後終難逃被捕殺的命運。畜生普遍性的苦是愚癡。經思維畜生普遍及其個別的苦惱,細心反省修學純淨佛法的重要。
2、壞苦:由於過去的業力,你可能生為天人,妙衣、美食和其他無量享受(如美麗的天女等),皆能如意。然而當天人臨死之五衰相現時,其內心的痛苦甚至超過地獄之苦,死後,一個如帝釋天的天王可能轉生於某家做僕人。身為日月天之子,其身光可照耀四大部洲,而死後可能必須轉生於陸塊間的黑暗中,伸手不見五指,苦不堪言。有些則由統治世界的大帝而淪為僕人的奴僕;就在人道中,你也可能由一個強人變成弱者,或由富人變為窮人。有時一整族的人種可能絕滅。你會恐懼遇到可恨的敵人(怨憎會苦)以及和相愛的親友分離(逡 蹌e離苦),不能得到想要獲得的,以及達成自己的願望(求不得苦),為人的痛苦不可思議;阿修羅則終日爭吵,以武器打鬥,肢體皆被切碎。具嗔恨心性的阿修羅,其心中的痛苦極大不可思議,因嫉妒天人生活之富裕美好而懷恨在心,令他們受苦無量。
3、行苦(一切事物的條件性質之苦):
人們努力從事活動和工作真是永無休止啊!而這些活動大都無目標且浪費時間和精神,你毫無意義地將寶貴的生命消耗於種種工作的準備中,想:“我必須參加這個活動,必須做那個工作。”等等,當死亡來臨時,由於已毫無目標地將生命浪擲于無意義的工作上,你會因無法完成自己的心 姸軜O大痛苦,富人有懼怕財物被偷或被搶奪之苦;窮人則為三餐溫飽而疲於奔命。總之,無論生為三界六道中的任何一種眾生,皆不能脫離苦性,因此,欲不再受這些苦痛,你必須細心思維修學純淨佛法的重要。
(二)因果律:眾生之所以生於此痛苦世間的緣故,乃因放縱於惡行――苦之因。欲去其苦,必先舍其因,簡言之,你必須思維拋棄一切成為世間因的惡行,並力事善行,即使小善亦不放過,以下分三方面來細說:惡行、功德行和無記行。
1、惡行:說到惡行,應瞭解其性質、果報以及如何捨棄它們。
惡行的性質有十種。第一是殺:經由三毒(貪、嗔、癡)的任何一種而生起殺心,然後有意地殺害任何眾生(從螞蟻、小蟲至人或胎兒皆屬之),則已犯殺。第二是盜:未經給予,偷取他人的東西,乃至是一粒米穀,則已犯盜。第三是邪淫,若與非婚姻的伴侶,或執佛法之旗者(如僧尼)或當天受八戒者,或受父母保護者,或即使是自己的妻子而于非時行淫(如白日),則已犯邪淫,以上三種屬身業。第四是妄語:基於不純淨的動機(如欲望),為達欺騙的目的,你向他人說謊,而且對方能聽到並能瞭解你的話,則已犯妄語。第五是兩舌:為達離間他人的目的,用言語挑撥其間的情感,則已犯兩舌。第六是惡口:出於不純淨的動機(如嗔恨),以強烈的言語(不論是否為事實),打擊他人的心,則已犯惡口。第七是綺語:若閒談許多懶散無意義的言語,造成身心的不穩定,形成自他修善的障礙,則已犯綺語。! 此四種屬語業。第八是貪:起於貪的動機,想要獲得他人的財勢發達等等,則已犯貪。第九是嗔:基於嗔恨心,生起希望他人受害或受苦的心,此則犯嗔。第十是不正見:由於癡心,認為無業果律、無四聖諦、無三寶等等,或不相信經典中所教的,如“善業得樂報,惡業得苦報”,此則為不正見,以上三者為意業。
其次,應思維這些惡業在今生和來世的果報,此十惡於今生會分別造成下面的果報:短命、貧窮、與配偶不和、受人批評與攻擊、與朋友發生衝突、聽到不悅的消息、言語不被他人采信、無法達成自己的願望,遭遇極大的恐懼,具邪知見。至於惡業所造成的來世果報,則決定於造業的多少。因此,少量的惡業生畜生道;中量的惡業生餓鬼道;大量的惡業則生地獄道。
最後應思維如何拋棄這些惡業:因為基於三毒而造業的結果,就是墮入三惡道,難道我們不應該下大決心,寧死亦永不再造身、口、意三種惡業嗎?
2、功德行:談到功德,應瞭解其性質、果報和如何完成它們。
首先,已如上述將十惡業拋棄後,你應以遠離貪、嗔、癡的心,盡可能完成功德行。
其次,相對于此十功德行於此生,會得到如下的果報:長壽、富有、與配偶和諧、得到美譽、與朋友關係親善、六根健全、得他人信任、己願滿足、免於恐懼、具清淨正見。十功德行于未來世最後的果報,則決定於所做的量,經由完成少量、中量和大量的功德,則分別能得到聲聞、辟支佛和究竟佛的果報。
最後,應思維如何完成這些功德,經實行此十種功德行,便能獲得三乘覺悟的果報,縱使是聲聞已解脫了三惡道和輪回的恐懼,那麼為何不努力修行功德呢!
3、無記行:無記行是指一些既非由善亦非由惡的動機所引發的行為,譬如:吃飯、做手工藝等。其果報亦屬中性。既不能帶來快樂也不帶來痛苦,只是能令未來有再喜好做此類行為的趨勢,如手工藝等。
應將此類行為轉成功德行,經由動機的力量,你可將無記行變成功德行,譬如:吃飯時可以觀想是在喂肚裏的蟲,或想自己是藉食物來強壯身體,以聞、思修學佛法。此外,也可將行坐等轉成功德,譬如:行走時,可想自己是走去見上師或去聞法,行走時,亦可觀想自己的右側有佛菩薩像,將自己的右側(好的一側)經常向著佛龕,觀想自己在繞佛。
三、執著己目的,不具菩提心。
這是說:當你見到世間充滿了如上所述的種種痛苦後,於是你想脫離它,為達此目的,你力行各種中、下等的功德,以求達到聲聞或緣覺之地,這樣既不能達到自己的目的,亦不能成就利益大眾的廣大目標,同時,它可能成為求無上正覺的障礙,因為只求自己解脫是不正確的。所以,你應為一切眾生,誓求圓滿正覺,若無圓滿正確的因緣條件,此正覺的境界是不會生起的。譬如:你在冬天,既不溫暖亦無水的時候種稻,則不能生長。或是,欲得米而種麥,米亦不可得。如果你種“因”――米種,並集合其他的“緣”――水、肥料、溫暖等,米就能生長收穫。相似地,欲得圓滿覺亦然。
在Nam Nang Ngon Chang (一部Carya Tantra)“大悲為因,菩提心為根,善巧方便為緣,行者可達究竟覺。”實修時,則須修慈心、悲心、菩提心及菩薩行。
(一)慈心:修慈心的物件,包括自己的親友與自己不相關的人、敵人以及一切眾生(修親友時,最好先從自己的母親開始),下面將詳述對母親修慈心的方法:
第一,認識母親:應想現在的母親,不但今世為你的母親,同時過去許多世中,亦曾為你的母親。龍樹菩薩在給Gautamiputra王的信中說:
“若將整個大地,皆搓成松子大小,一個人曾經有過的母親,較之尤多。”
經雲:“四大海水較一位母親曾給我們的奶水還少;若將一個人,他曾累世為我們父親的身體,上下累積起來,要比梵天還高。”應以這些經文來認識自己的母親。
第二,思念她的慈悲:每次她當你的母親時,都會給你無量利益。十月懷胎時,她受沉重、疲勞之苦;你出生時,她忍受生命危險之苦;出生後,你有如一隻彎曲的蟲子,什麼也不知,什麼也不能做,此時,她以慈心保護你、照顧你,以慈眼視你,親口以美食喂你,以手指搖搖籃,親手清洗你身上的污穢,盡可能令你衣食豐足,並免於傷害。長大後,她將所有珍貴的東西送給你,為你不惜冒生命的危險,或教你寫字、讀書以及種種知識。總之,她給你一切利益,並保護你免於一切災難,你應如是思維她的慈悲。
第三,對母親修慈心,月稱大師說:“大慈心是成就利益眾生之道。”
慈心的性質是一種與樂之心:“願一切眾生具足樂與樂因”,因此,首先你應發起與生起菩提心有關的慈心:“我一定要令我慈愛的母親具足樂與樂因。”其次你應發起與意願相關的慈心:“我希望她具足樂與樂因。”最後,你應發起與祈願相關的慈心:“願她具足樂與樂因。”要以不動搖、不散亂的心如是深思並念誦之。就像對自己的慈母一樣:認識她,如上述地思念她的慈悲,並對她修慈心,應進而擴展至與自己不相關的人、自己的敵人,乃至一切眾生。
(二)悲心:如果你照上述的方法將慈心修得很好,經由修行的力量,悲心就會生起,經雲:“大悲之水流經慈心之渠,悲心由苦中生。”
修悲心先要瞭解悲心的性質,月稱大師解釋說:“將受苦的眾生徹底地解救出來,是謂大悲。”
亦即當你看到眾生受苦時,心中生起欲眾生脫離痛苦之心,修悲心時,亦應對親友人與自己不相關的人,對敵人乃至對一切眾生來修。
首先對母親修,其方法和修慈心時一樣,先認識母親並思念她的慈悲,然後以下面的方法修悲心:先觀想母親在自己面前――不論健在或已過逝,然後想:“因為我的慈母具有痛苦且離開了快樂,我一定要對她生起悲心,雖然她希望能離開痛苦和痛苦的因,而以目前的情況而言,她卻具有痛苦和痛苦的因,因為她正不斷參與更多的痛苦,我必須對她生起悲心,所以,我一定要讓她脫離痛苦和痛苦的因。”和修慈心時相同,你應修與菩提心相關的悲心,與意願相關的悲心和與祈願相關的悲心。然後再將修悲心的物件擴大至與自己不相關的人、敵人以及一切眾生。應如是繼續不斷地修去,直至自己生起非造作的真實悲心。
(三)菩提心:以這樣的方法正確地修習生起悲心後,由悲心的力量,菩提心會生起,經雲:“菩提心的根是悲心,是一種經常為欲利益眾生的心。”
你必須修學相對菩提,在此你觀想將自己和他人交換,觀想廣大如虛空般的眾生為你禪修的對象,念誦下文:“願一切眾生的苦痛皆成熟於我,願以我的功德令他們都得到快樂。”或“願一切如虛空般廣大眾生們的身心痛苦,統統成熟於我,願我所具有的一切功德、快樂、美德等等,一切! 眾生皆能獲得。”以虔誠心和決心來念誦修習之。
(四)菩薩行:一般說來,菩薩的行為或修學是避免傷害別人,並盡可能助益他人。確切地說,菩薩應修習六度(佈施、持戒、忍辱、精進、禪定、般若),以令自心成熟。同時修學四攝法(佈施、愛語、依他人的能力鼓勵他人修行、自己努力修行以做他人的榜樣),以成熟有情眾生。在虛空藏菩薩經、大乘集菩薩學論、入菩提行論等經論中有極詳細的說明。
四、執著生起時,正見已喪失。
這是說,即使你已生起很好的相對菩提心,但此時仍執著境界是真實的,所以落入了斷見或常見兩種“邊”執中,而不能得到解脫,為克服對物質性和性質性的執著,必須修習止和觀,有言:苦惱可被觀慧破除,觀中有止,所以應先將止修好,修止必須不執于世間方能完成。
實修時,應修止、觀、止觀雙運:
㈠修止(奢摩他):
先到一適合禪修的處所,譬如:一個隱蔽而令人喜悅之地,且受到法王的保護,不受來往行人的干擾和傷害,此時,先安住于舒適的坐墊上,就像修一切禪修一樣,應先修皈依、發菩提心、雙腿以金剛坐姿、手結定印、舌抵上顎、背直、眼半閉,如是以正確的姿勢坐好。
彌勒菩薩說:“將身體正確地坐好後,‘止’是將心安住於心上,而不散亂。‘觀’則是要透視一切事物的真性。”
所以你應將心,一心安住于一個修止的物件上――不論是內心的物件或外在的物體(如:黑色珠子)皆可。在月燈三昧經(Samadhiraja Sutra)中,Uttara Bhadra 長者說,應以佛像或觀想佛像做修止的物件,雖然不論將心一心安住于一粒黑珠子或佛像並無差別。然而在觀想佛像時,能섡 钅銘浧鸱鹜樱겹矢ﲾ吖?拢곒虼耍곔诖藪裼眠@個方法。
在你面前虛空中觀想一寶飾莊嚴的座椅,其上有一個雜色蓮花,花上有月輪,其上坐著釋迦牟尼佛,身純金色,右手觸地印,左手以禪定姿勢,身著番紅色袍子,雙腿金剛坐,應如是觀想,你可觀想他的全身,尤其應將觀想集中於其兩眉間的白毫上,也可觀想阿彌陀佛身紅色,雙手結定印,其他如寶座等與釋迦牟尼佛同。
所以在修觀前必須修止。正如前文中所引述的一樣“應先將止修好”,當你將“止”修好之後,可將止轉移至任! 何物件,當你可以將心經年累月地安住于任何物件時,這時你的“止”可謂修好了。然而“止”本身並不能解決痛苦,欲除苦還必須修觀,經由分辨的觀慧透視一切心物現象的真性,其心了悟了遠離一切邊見(譬如:有、空、常、無等)是謂“觀”。“止”已如前述,下節將討論“觀”。蓋經由觀慧透視的對象,必先以“止”的功夫令之一心安住於心前。
㈡觀慧(毗缽舍那)
觀慧的修法包括三個部分:第一,將一切外在現象皆視為心造;第二,視心為幻化;第三,視此幻化不具任何本性。
第一,將一切外在現象皆視為心造:所有外在的境界或我們所見到的種種,譬如:馬、象、男人、女人、牆壁、瓶子、衣服等等,皆非無因而生的,亦非偶然而有,更非上帝、四大或原子所造,或佛的化現等等。這些外境生起的原因是,我們無始以來將對種種客體的癖好或印象置於心中的(習慣)力量產生的。你自己的心才是這些境界的創造者,你必須如是思維:除了你的心之外,沒有其他的創造者,對此你應修習之。
第二,視心為幻化:月燈三昧經雲:“正如同由魔術師所變的各種幻化外境(譬如:馬、象、車……等等)是不真實的,一切法也應如是地被認識。”
正如經中所說,所有前已解釋的各種外在境界乃如夢如幻,譬如:雖在夢中,你也能經驗到種種喜悅或哀傷,但大家都知道,這些不是真實存在的。所以,你應知這些外境只是存在於一種相對的外觀層面上,如同鏡中像一般。你必須不斷地反覆修習,直至你對此已有相當認識(或對此有一種信心或體認)。
第三,視此幻化不具任何本性:雖然這些境界(如幻的各種境界)只是相對地、外觀地存在著,但它們的顯現仍是不斷滅(noncessating)的,然而若從究竟真理的層次來觀察它們,則找不到任何存在的東西――連毛端百分之一大小的東西也沒有,你必須修習這個觀念。
㈢止觀雙運:
依次地將一切外境皆視為心造,視心為幻化,視此幻化不具任何本性後,你已肯定地達到一切事物皆空的覺悟――一個徹底遠離一切心造之“邊”(mentallv- created extremes )(譬如:有、無、亦有亦無、非有非無)的境界。將了悟此之心和一切事物之真性無二地溶合在一起,使它們溶合一味,如水投入水中;熔化的奶油溶入熔化的奶油中一般,你應一心地修。經過這樣經常的修習,你會逐漸地習慣於真理,經由了悟空性產生的無緣大悲會自然生起,會對尚未能覺悟此空性的眾生生起無緣大悲。此外,執著事物為實有的錯誤消失了,一切幻化的境界皆成為本覺智(primordie wisdom),這樣你會達到究竟覺悟的境地,具足圓滿三身。
結論:回向功德
在每座禪修後,應將禪修中殊勝三摩地的功德,以及自己和他人於一切處(種種因緣)所集的各種功德回向。回向的目標是究竟佛果,回向的物件是如虛空般一切有情,回向時應有這樣的認識:功德和回向皆如夢如幻。做上面的思維後,念下面的回向文:
經由此功德,願一切眾生皆積福修慧,皆得由福、慧生起的三身。
在此你可以念任何經論中的回向文。
(偉大的金剛持上師和密咒持貢噶・列巴(Kunga Lekpa),他擁有許多珍貴的教法和覺悟,他向法主諾千・貢噶・桑波請得此法。我是將這位神聖喇嘛腳底的塵土頂在頭上的比丘貢噶・萊玲(Kunga Lekrin),曾經聽此教法兩次,我谡 ⒅껓浵拢瑏K呈予法主(諾千・貢噶・桑波)過目,經認可無誤(括弧中的說明是由第一世的親尊仁波切――蔣揚親尊・汪波(Jamyang Khyentse Wangpo)所作))。
“遠離四種執著”修心法(進入奧義之鑰)詳釋(哥蘭巴・蘇南・桑吉)
http://huaib.com/news/mizong/zhinan/2009-03-03/36325.shtml
大智如聖道遍一切無不知 如月光之大悲是眾生頂岩
神聖事業是滿眾願如意寶 賜予眾生功德之無比怙主
釋迦師子(釋迦牟尼佛)我敬禮!
三世諸佛智慧之總集 文殊師利我敬禮
三界一切眾生之怙主 觀音菩薩我敬禮
於末法以人身道眾生 薩迦尊者(貢噶寧波)我敬禮
以及不難知名諸聖賢眾 我皆一心而敬禮
此文是我應一位心地清淨的請法者而說,他由過去所積的功德力,今生得人身,很自然地生活富裕,事業興隆,並為佛法活動盡力,是佛法的護持者。這個殊勝的教法屬大乘。說到這兒,究竟圓滿的佛陀,為利益一切眾生,不待眾生之請為眾說法,所說的教法與所教化物件的根性相合,所有這些教法皆包含于波羅蜜道和金剛乘道中。前者(波羅蜜道)又包括兩種:第一,依主要經典及其論著的教法修行。第二,依精國的口授教示修行。
第一,如果你依主要經論修行,那麼在彌勒菩薩的現觀莊嚴論中說:般若波羅蜜多經的意義是以八種現觀為此道之次第。在其經莊嚴論中說:“各種大乘經的目的是為了顯示哲理和對法的信心等等,這些是道之次第。”
聖龍樹在他的寶行王正論中說:“首先是要成就轉生善道和一些(人天)快樂,然後經由修習信心和智慧完成解脫道之次第。”
提婆尊者說:“若將超越的解脫自己的目標,此超越的解脫沒有四種不正見(認為自己是常、樂、我、淨的),行者就能消除障礙的苦信苦因――究竟真實之甘露,是謂道之次第。”
寂天大師說:“基本圓滿人身(具八有暇和十圓滿),行者修六波羅蜜(菩薩道之本),並將此與完全清淨的祈願相連,是謂走向覺道的次第。”
阿底峽大師說:“根性小的行者放棄對此生的執著,而得來世利益;中等根性的行者捨棄輪回中的快樂果報,達到自我解脫;大根性的行者,為利益一切眾生而求達於佛果;此三類行者是道之次第。”
月稱大師說:“一般行者修此三法――悲心、菩提心、無二心――則能成為聖者,然後修行十波羅蜜、經菩薩十地,這此地完成佛陀三身(化身、報身、法身)的道次第。”
雖然這個由大師們解釋大乘經典形成的傳統極莊嚴、偉大,但唯有智慧高的行者能理解。
第二,是修行口授的要義:一般說來,這類都很多,而主要有兩種;第一種是由金洲大師傳給阿底峽尊者的教法;第二種是文殊菩薩傳給薩迦巴喇嘛(貢噶・寧波)的教法。
第一種教法的內容包括:思維求得修學必要條件的難得,死和無常行為的因果律,世間的過患等,經由思維此四者,行者能成為發起菩提心的法器,經由修學慈悲心的前行法相當時日後,然後修正行,此正行主要是修自他交換的菩提心,有時亦修習絕對菩提心,關於此道的分支修法有:將不利的環境轉入覺道、修行之徵兆、修心之誓約、修心之戒條等。基於這樣的修行,行者對於完成長遠的大道會有一些小小的明確徵兆。在西藏,阿底峽尊者只將此教法傳給其法友卓東巴,卓東巴又只將之傳與三位珍貴的兄弟,經引三兄弟這個教法廣傳開來,在西藏雪嶺間的隱處,此道如日月般地有名,欲瞭解此法,須看其他的人的作品,如嘉色・確縱! 及其弟子及須努・嘉確。
第二種,就是怙主文殊師利傳給薩迦巴喇嘛(貢噶・寧波)的這個教法,此法的要義雖與前者同,但其所教的內容及所含意義的層次,則較前者為多。當大喇嘛薩迦巴・現噶・寧波十二歲時,修習文殊師利法,六個月後親見怙主文殊師利,他告訴薩迦巴說:
“若執著此生,即非修行者;若執著輪回,即無出離心;
執著己目的,即失菩提心;若執著生起,正見即喪失;
這幾句偈,將波羅蜜道的修行完全摘要地包括了。這四句偈的意義是:遠離對此生的執著後,你的心趨向於法;遠離這世間的執著後,你行於法道上;遠離對自己目的執著後,道上的錯誤被清除了;遠離了四種邊執後,幻境顯現為根本智。
一、遠離對此生的執著後,你的心趨向於法。
此法包括前行、正行、附行三部分,前行是思維獲得修法條件的難得,正行是思維死和無常,附行是思維行為的因果。
第一,思維獲得修法條件的難得:先座于一舒適的座墊上,皈依上師三寶多次,並祈禱自心趨向於法等等。
俗生起“為救度一切眾生,我必須成佛”的菩提心,應如是思維:
(一),由此身本質的觀點,觀此身具足八有暇及十圓滿是多麼能得。
(二),從因的觀點來觀察,因為得人身必須有修功德之因,此因是非常難得的。
(三),由數目多寡的觀點觀察六道中,下道的眾生皆較其上道的眾生為多,欲真各曉,可觀夏天大樹洞或隱蔽處所之昆蟲。較之全人類尤多,故各人身難得。再從譬喻的觀點來看,其難如將豆粒拋向牆壁而能粘於其上,難得烏龜伸頸入于大海中隨幾漂流的木軛孔中,所以一旦如今我得到了條件具足的人身,一定不能耗費生命,要好好地為來世的利益而努力。
第二,思維“死和無常”,首先仍修皈依和發菩提心,然後作如下的思維:沒有一個生命出生之後能夠不死的,死쨡 潜厝坏模겶说貙?篮筒凰罌]有保證,因為死的因緣多,生的因緣少,故死是必然的,死亡來臨時,沒有任何方法(譬如:吃藥和宗教服務)可以避開它。此時,什麼都無用了,死後,你的僕人,財富皆帶不去,唯有佛法能跟著你,所以必須遠離對此生的執著,這是令人趨向法的主要方法,因此,縱使你現在吃著美食,穿著錦衣,周圍環繞著僕從,仍應如是思維:雖然目前看似如此美好,但總有一天要與這此分離的,屆時我必須獨自離去,所以這一切都沒有什麼意義和價值。”於是你離開了對此生活的執著。
第三,是思維行為的結果,修皈依和發菩提心後,作如下的思維:“我雖已得到如此難得的修法必要條件,但此身是無常的,因此在死之前,我必須捨棄一切的不善,並盡累積功德,因為造十惡的果報是生於三惡道中,果必緣於其因,如殺生得短命報、偷盜得貧窮報等等,instrumental因是指習慣於犯某一種特殊惡業,使人有再犯該項不善的意願。這些惡業的果報也會生於三惡道中,無由得解脫、果報環境則是骯! 髒難聞之地,如是思維後,則極樂意捨棄這引惡行。同樣地,行善的果報則生於快樂之界,果亦應於因,如不殺生得長壽報等等,行善的instrumental因是喜愛一再地做某種善業意願,環境的果報則是生於香潔之地等等,所以我一定要完成這些善業。”尤其是瞭解了什麼應該接受、什麼應拒絕的因果律後,必須將之付諸實行。
二、遠離對世間的執著後,你行於法道上。
天此你應思維三界(欲界、色界、無色界)的過患。修皈依和發菩提心後,思惟:“三界世間的性質不外是苦。在熱地獄中受火燒刀割等苦,在寒地獄中受極寒之苦,骨肉皆裂成碎片;在近邊地獄則受火炭遍地等苦。如果,這些苦讓我現在的身體來承受,真是千分之一也受不了,餓鬼、渴、寒、熱種種艱難和恐懼之苦,畜生受相互啖食之苦,人們飼養的畜生則受苦役和宰殺之苦。至於人,高貴變成低賤的,求不得苦、怨憎會苦、愛別離苦――這些和其他種種苦是! 可以立刻見到的。欲界天人,當其臨終的衰相現時,內心的痛苦較之地獄價值 生肉體的痛苦尤劇,至於色界和無色界的天人,雖然他們目前不會直接感受到痛苦,但有一天他們必會墮下下去,遍嘗下界之苦,故此三界之存在皆不離苦的本質,因此我必須捨棄整個世間並求達解脫之地。若將本節與三士(三種根性的行者)道次第相比,則相當於完成了中、下二士(小根和中根性的行者)道:依據金洲大師的教法,以上完成了基礎加行之‘四法’”。
三、遠離了對自我目的的執著後,道上的錯誤被清除了。
在此你應修行:(1)慈心(2)悲心(3)菩提心。
首先,只求自己由世間的痛苦中解脫出來是不應該的,你應如是思維:“三界一切眾考皆曾在多種情況下為我慈愛的父母,特別是我今世的母親,首先她懷我於胎中,出生後,我脆弱得有如一隻小蟲,她撫育我,慈悲地給我衣食等並保護我。回憶母親慈愛的偉大,我一定要她幸福安樂,並考慮到你的其他親人、迫害你的敵人乃至三惡道中受苦的眾生等等,從無始以來的輪回中,他們亦曾多次為你的母親,慈愛的對待你。”如是思維令心中生起“讓他們皆得安樂”的慈心。
第二,修悲心:同樣地思維今世母親對你的大慈愛,以及你必須助她遠離痛苦。因為目前她具有痛苦的性質,你應生起悲心,如是思維:“若她能離開一切痛苦,不是很好嗎!我必須將安置於無苦的境地!”同樣地,思維一切眾生,過去亦曾給你相似的慈愛,應思維生起“令他們亦皆遠離痛苦”之悲心。
如果你不能由衷生起這兩種心――慈心和悲心,則菩提心不會真正生起,因為此二者是一切大乘教法的根本,你必須努力修學。
三,修菩提心:包括:(1)願菩提心(2)自他平等菩提心(3)自他交換菩提心。
關於願菩提心,你應如是思維:“雖然我希望三界父母皆得快樂,皆離痛苦,但目前我卻無此能力令其實現,不僅我不能,世間的大人物,如梵天、帝釋等,以及超越世間的聲聞、緣覺們也不能,唯有究竟圓滿覺悟的佛陀具此能力,故為了一切眾生的緣故,我必須成佛!必須令世間海中所有慈愛的父母們皆得解脫・”成佛沒有其他的因,如果你心中真正生起了菩提心,那麼所須做一切修行的功德,都成了達於究竟! 覺悟的因。因此,在大乘經典中經常有讚歎菩提心的文章。
其次是修自他平等,你應思維:“正如同我要幸福安樂,一切眾生也要幸福安樂,因此,如同我要成就我的幸福安樂一樣,也必須成就一切眾生的幸福安樂;而我不要痛苦,一切眾生也不要痛苦;因此,如同我要除去自己的痛苦一樣,我也必須除去一切眾生的痛苦。
最後,是修自他交換,觀想現世的母親在自己面前,然後如是思維:”我母親對於我這樣慈悲,而今她處於苦惱的性質中,我應對她生起悲心,願母親所有的苦痛和惡業皆成熟於我;我,由我來承擔;願我的一切幸福和功德成熟于母親,令她成佛!擴之,你應對其他人和親友或只是相認識聽聞過的人,曾經傷害你的敵人乃至惡道受苦眾生等等,均思維習之。最後你應修習將一切眾生廣大的痛苦統統集中於自身,並將自己的幸福t 功德給予一切眾生,同時願意此成眾生瑞士如意和究竟成佛的因,這是大乘修行的心要和三世諸葛亮佛的密教,至於所以要如是修的理由,此教法之戒律和除去疑惑的修法則未提及,因為實在太多了!
在修願菩提心之前,當然仍應先修皈依和發菩提心,此外,應好好地修對上師的虔誠心,每座修行後,都應以回向偈或其他祈禱文為結束。平時不論行時、睡時、坐時皆應保持不失念。
四、遠離了四種邊執後,幻相顯現為本覺智。
依據其他的口授傳承,此項是由修止和觀慧予以完成,觀慧之修習又包括修人無我和法無我(現象之無我)等等。
於此傳承,在禪修時有三種修法:
(1)視一切顯現皆是自心(2)視心為幻化(3)視此幻化不具任何本性。
在禪修後的時間裏,應視一切顯現之境界皆如幻如夢,而不去執著。至於這些修法,如果不遵照上師的指示,而只依自己的喜好去修,那麼你的根本迷惑會增加,無法只從經典(文字)中瞭解此,所以在此不解釋這個教法。
但是為了暫時的利益,你雖然修了一切功德,自己卻一點也不傲慢和自滿的認為:“我是做功德的人,這些種種功德都是我做的”。這是很重要的,然而毫無自炫之意,為了鼓勵他人修行。而說:“我曾做此功德。”則無有過失。因此,在完成某種功德及執行日常的世間工作時,若能經常記得:“這是幻化的”、“這是一場夢”,則會成為理解究竟其理之正因,所以將此經常駐銘記於心,是非常重要的。
覺悟之道有四個次第:
首先,經由完成利益未來世的行為,心趨向於法。
第二,由捨棄世間完成於解脫道,你行於法道上。
第三,由捨棄小乘而固守大乘,道上的錯誤被清淨了。
第四,捨棄了一切心造之邊執:將心和實相的究竟性結合,幻現顯現為根本智。
這些都是修道的重點,應認真修行。為善用目前的“身業”,你應修禮拜和繞佛;為善用“口業”,你應念佛菩! 薩的贊偈和讀深奧的經典;為善用“意業”,你應修慈心、悲忙亂菩提心;為善用財富,你應佈施三寶並尊敬僧伽。如果你以清淨的祈願決心成佛,必能得到究竟覺悟,覺悟中具有一切無染的品質。
再以偈頌的方式將其意簡述如下:
第一既然已了知,修學佛法人身寶,難得無常易壞失,應努力斷惡修善。
第二既然已了知,生死海中無量眾,皆入海怪口中苦,應出離求涅盤地。
第三既然已了知,虛空眾生皆父母,曾與慈愛利益樂,應以慈、悲、菩提心,成就利他之目標。
第四既然已了知,凡所顯現皆自心,此心幻化因緣聚,幻化離一切心造(之邊執),應修究竟之真理。
供養三寶不失時,捨棄惡行修佈施,三輪(行者、行為、行為的對象三者)體空淨回向,必能圓滿究竟願。
我編此大乘精要法的目的,是要將它獻給你這位護法,以幫助你修行,願你修行此法,眾願皆得滿足,
[拉魯多傑是一位現居士身的菩薩,他供養護持修法者,對珍貴的教法具有不動搖的信心,他向我請求關於神聖佛法的詳細教示。]
於昂宿星座升起的第三天(十月~十一月),在位於多康的一處神聖隱居所,我――薩迦派比丘蘇南聖吉依據經典造此教本,願吉兆和加持登起!

2010年3月5日 星期五

宗薩欽哲仁波切談 Distortion

The Distortions We Bring To The Study of Buddhism, Dzongsar Khyentse Rinpoche, Shambhala Sun, September 1997.
http://integral-options.blogspot.com/2009/04/dzongsar-khyentse-rinpoche-distortions.html

Dzongsar Khyentse Rinpoche takes a good look at the biases we hold in how we approach Buddhism in "The Distortions We Bring To The Study of Buddhism," from Shambhala Sun. This is from 1997, but it's still very relevant.
Dzongsar Jamyang Khyentse calls on Westerners to acknowledge the distortions we may bring to the study of Buddhism—through our cultural arrogance, the deceit of ego, and simple ignorance. The successful transplant of such a subtle and challenging practice as Buddhism, he says, depends on thorough study and clear recognition of our habitual patterns.
Transplanting anything from a foreign culture is a difficult process which may corrupt what is being imported. Buddhism is certainly no exception; in fact, among imported foreign goods, dharma is perhaps the most prone to corruption.
Initially, to understand dharma even on an intellectual level is not at all simple. Then once we have some understanding, to put dharma into practice is even more subtle, because it requires that we go beyond our habitual patterns. Intellectually, we may recognize how our narrow-minded habits have brought about our own cycle of suffering, but at the same time we may also be afraid to engage wholeheartedly in the process of liberating these habits of ours.
This is cherishing of ego. For even if we think we want to practice the Buddhist path, to give up our ego-clinging is not easy, and we could well end up with our own ego's version of dharma—a pseudo-dharma which will only bring more suffering instead of liberation.
For this reason, most Oriental teachers are very skeptical about exporting dharma to the Western world, feeling that Westerners lack the refinement and courage to understand and practice properly the buddhadharma. On the other hand there are some who try their best to work on the transmission of the dharma to the West.
It is important to remember that a thorough transplantation of dharma cannot be accomplished within a single generation. It is not an easy process, and as when Buddhism was brought from India to Tibet , it will undoubtedly take time. There are enormous differences between the attitudes of various cultures and different interpretations of similar phenomena. It is easy to forget that such supposedly universal notions as "ego," "freedom," "equality," "power," and the implications of "gender" and "secrecy," are all constructions that are culture-specific and differ radically when seen through different perspectives. The innuendoes surrounding a certain issue in one culture might not even occur to those of another culture, where the practice in question is taken for granted.
In recent years there have been numerous critiques of both the Buddhist teachings and certain Buddhist teachers. Unfortunately, these often reveal a serious degree of ignorance about the subject-matter. Many Tibetan lamas adopt the attitude that "it doesn't matter," because they genuinely don't mind such attacks. I think the perspective of many lamas is vaster than trying to keep track of the latest likes and dislikes of the fickle modern mind. Other Tibetan lamas adopt the attitude that Westerners are merely spiritual window-shopping, telling the younger lamas like myself, "See, we told you! They are not here for the dharma. For them, we are a mere curiosity." In an attempt to adopt a good motivation, I would like to propose some alternative perspectives.
Certain critiques of Buddhism actually enhance my devotion to the teachings and to my teachers, because I feel the dharma defies any such criticisms. But I also feel that some of these writings can be harmful in their effect. There may be many beings whose connection to the dharma is just about to ripen, and these writings can jeopardize their opportunity. In our life we encounter a multitude of obstacles and difficult circumstances. But the worst possible obstacle is to be prevented from engaging in an authentic path to enlightenment.
In this age, when people naively jump to conclusions based on the writings of those who try to warn about the hazards of guru-disciple relationships, such critiques may result in the tragic destruction for many people of their only chance of liberation from the ocean of suffering. In the sutras, it is stated that someone who rejoices even momentarily over something that leads to such a lost opportunity will not encounter the path of enlightenment for hundreds of lifetimes.
Generally, I think that when we want to expose a fault or present an opinion, two attributes are necessary: one should know the subject thoroughly, and one should not oneself have the faults that one is criticizing. Otherwise, one will be, as the Tibetan proverb describes, "a monkey who laughs at another monkey's tail." Let us not forget that as human beings we are victims of our own narrow-minded interpretations. We should not give so much authority to our limited points of view: our interpretations and subjective perspectives are limitless and almost always stem from our own fears, expectations and ignorance.
It would be of great amusement to many learned Tibetan scholars if they could read some of the presentations written by Westerners on such subjects as Buddhism or gurus. It is like imagining an old Tibetan lama reading Shakespeare's Romeo and Juliet or listening to a beautiful aria. He would most probably think the former uninteresting and that the latter sounded like a cat being skinned alive!
It is better not to distort things with our limited interpretations at all, but if we have to, then at least we should be more aware of how powerful and one-sided our interpretations can be. For example, I could claim all kinds of things about the way that Westerners approach the study of Eastern cultures. I could easily put forward an interpretation, one that might seem entirely valid, that claims Western conceptual frameworks stem from a basic attitude of arrogance in the way that they construct themselves and others.
In almost all departments in Western universities that allegedly teach Buddhism, the teachers usually have to hide the fact if they happen to be Buddhists themselves. Do the mathematics teachers hide the fact that they believe in the logic of mathematics? Western scholars need to be more questioning about their own rigid biases that prevent them from being able to appreciate other perspectives. I find heartbreaking the imperialist attitude that arrogantly isolates one aspect of Eastern culture, analyzing it at a careful distance, manipulating and sterilizing it to fit Western agendas, and then perhaps concluding that it is now suitable for consumption.
Another example of the hypocrisy involved with this kind of attitude is the Western "benevolent" wish to "liberate" Eastern women from the clutches of what is imagined to be the oppressive tyranny of a misogynist system, resembling the Western missionaries wanting natives to adopt Christian morals and values. In the West, amongst other things, women are photographed naked and the pictures are published in magazines. Many other cultures would regard this as exceedingly embarrassing, as well as extremely exploitative and oppressive of women. So from their point of view, Western criticism of another culture for its subjugation of women is a highly contentious matter.
Surely no culture should claim to have the deep appreciation and understanding necessary to produce a thorough and justified critique of an important aspect of another's culture (especially when the topic is as sophisticated and complex as Buddhism) without having the humility to make the effort to accurately and deeply learn about that topic on that culture's own terms.
Sometimes it might help Westerners to develop more respect and appreciation for the East if they remember that 3,000 years ago, when the East was flourishing with philosophy, arts, languages and medicine, the Western natives still didn't have the idea to brush their own teeth! And in many cultures' perspectives, so-called Western science and technology has not really done much besides destroying the world's resources. Ideas such as democracy and capitalism, as well as equality and human rights, can be seen to have failed miserably in the West, and to be nothing but new dogmas.
I find it difficult to see the advantage of incorporating these limited Western value systems into an approach to the dharma. These certainly do not constitute the extraordinary realization Prince Siddhartha attained under the Bodhi tree 2,500 years ago. The West can analyze and criticize Tibetan culture, but I would be so thankful if they could have the humility and respect to leave the teachings of Siddhartha alone, or at least to study and practice them thoroughly before they set themselves up as authorities.
If people could put some effort into being respectful and open-minded, there is so much knowledge available that could liberate them from all kinds of suffering and confusion. It is only now that I have come to realize the significance of the great respect that the Tibetan translators and scholars of the past had toward India , their source of dharma and wisdom. Instead of being critical or even resentful of their source, they called it "The Sublime Land of India." This kind of attitude is very different from the Western shopping mentality that regards the dharma as merchandise and our own involvement as an investment—only wanting to accept what sits well with our habitual expectations and rejecting what we don't find immediately gratifying.
This is not to say that Westerners should not be critical of the Buddhist teachings. On the contrary, as the Lord Buddha himself said, "Without melting, beating, weighing and polishing a yellow substance, one should not take it for gold. Likewise, without analysis one should not accept the dharma as valid." Logical analysis has always been encouraged in the Buddhist tradition, and Buddhism has always challenged the promotion of blind faith.
The difference lies in the attitude you take towards the criticism. In the process of analyzing that "yellow substance," the analyzer must not only maintain an open mind, but also acknowledge that he/she may not have an adequate knowledge of the subject matter. That is the whole point of analysis. Otherwise we are just seeking confirmation of what we already believe. Being skeptical and seeking faults are two completely different things.
Nowhere is the difference between these two attitudes more obvious and more important than when it comes to criticisms of the guru in vajrayana Buddhism. Unfortunately, the guru is a must for vajrayana practice. However, all great masters and teachings repeatedly advise that one should always be skillful in checking the lama before one takes him as one's master. We have that option, and we should take advantage of it. It is vital to study the teachings extensively in order to be prepared to take on a teacher. In fact, some of the vajrayana scriptures mention that one should check a potential teacher for twelve years before becoming his student.
However, I think it is also important to remember that Buddhism is not only vajrayana. There are other paths such as Theravada, which is the foundation of all Buddhist paths. This is a straightforward path, which does not spark off all kinds of mystical expectations. What sometimes seems to happen is that people want to practice vajrayana because they see it as something exotic, when in fact they would be better off with the sanity and simplicity of the Theravada.
In vajrayana, in order to enable the guru to help us and work on our dualistic ego-centered preoccupations, we are supposed to think that the guru is no different in wisdom than the Buddha. This is the highest form of mind training. We are literally making a hero out of someone who, because he sees our potential, has no qualms about challenging and even abusing our narrow-minded and habitual patterns. This is a very radical, difficult and revolutionary method. From a conventional point of view, or from the point of view of ego-cherishing, the whole notion of the guru-disciple relationship is something almost criminal. Yet the point to remember is that the only purpose of the existence of the guru is to function as a skillful means to combat habits of dualistic conceptualizations, and to combat the tricks and tenacity of ego-clinging. In this way the guru is a living manifestation of the teachings.
It needs to be emphasized that it is our perception of the guru which enables the guru to function as a manifestation of the dharma. At first we see the guru as an ordinary person, and then as our practice develops we start to see the guru as more of an enlightened being, until finally we learn to recognize the guru as being nothing but an external manifestation of our own awakeness or buddhamind. In a subtle way then, it is almost irrelevant whether or not the teacher is enlightened. The guru-disciple relationship is not about worshipping a guru, but providing the opportunity to liberate our confused perceptions of reality.
Looking at it from the teacher's point of view, if someone assumes the role of a teacher without being qualified, the negativity of this deception obviously will remain within their mindstream. It is important to understand that unless a lama is completely enlightened, he or she must carry the burden of what they do. Obviously, if he is an enlightened being, he has no karma, but if not, the consequences of his actions will come to him; his actions are his responsibility. From our point of view as students, if we have chosen him as our teacher, we should just learn from him, according to whatever path we wish to follow.
The principle of guru and devotion is much more complicated than creating a role model and worshipping him or her. Devotion, when you really analyze it, is nothing more than trusting the logic of cause and effect. If you cook an egg, putting it in boiling water, you trust the egg will be boiled. That trust is devotion. It is not blind faith or insistence on the illogical. The Buddha said, "Do not rely on the individual, rely on the teaching." Yet it seems that we nonetheless decide to continue judging individual teachers without remembering the wider perspective and context of the purpose of the teachings.
One issue that can be controversial, and which has attracted a great deal of attention, is that in the vajrayana pleasure such as sex is not rejected as a threat to spiritual practice, but rather is used to enhance spiritual purification. While this may sound fascinating, it is important to remember that such practice requires an immense theoretical and practical grounding, without which, when viewed from the outside, it is easily misinterpreted.
Vajrayana male-female symbolism is not about sex. The practice can only exist in context of a correct view of the unity of compassion and wisdom. Furthermore, as the tantric path works on a personal and non-conceptual level, it is not possible to make judgments about a practitioner. Tantra transcends completely the conventional idea of a man and women having a sexual relationship. It is about working with phenomena to bring about the extraordinary realization of emptiness and bodhicitta in order to liberate all beings from samsara. To expect a yogin or yogini, who is aspiring to go beyond the chauvinism of the confused mind, to worry about sexual rights issues seems absurd in the context of such a vast view.
Yet for the neophyte Westerner, certain Tibetan traditions must be very annoying, and seem sexist or male chauvinist. Western perspectives on sexual relationships emphasize "equality," yet this is very different from what is meant by equality in vajrayana Buddhism. Where equality in the West stands for two aspects reaching equal footing, in vajrayana Buddhism equality is going beyond "twoness" or duality all together.
If duality remains, then by definition there can be no equality. I think social equality between men and women is less important than realizing the equality between samsara and nirvana which, after all, is the only true way to engender a genuine understanding of equality. Thus the understanding of equality in vajrayana Buddhism is on a very profound level.
The notion of sexual equality is quite new in the West, and because of this there is a certain rigid and fanatic adherence to the specific way it should be practiced. In vajrayana Buddhism, on the other hand, there is a tremendous appreciation of the female, as well as a strong emphasis on the equality of all beings. This might not, however, be apparent to someone who cannot see beyond a contemporary Western framework. As a result, when Western women have sexual relationships with Tibetan lamas, some might be frustrated when their culturally conditioned expectations are not met.
If anyone thinks they could have a pleasing and equal lover in a Rinpoche, they couldn't be more incorrect. Certain Rinpoches, those known as great teachers, would by definition be the ultimate bad partner, from ego's point of view. If one approaches such great masters with the intention of being gratified and wishing for a relationship of sharing, mutual enjoyment etc., then not only from ego's point of view, but even from a mundane point of view, such people would be a bad choice. They probably will not bring you flowers or invite you out for candlelit dinners.
Anyway, if someone goes to study under a master with the intention to achieve enlightenment, one must presume that such a student is ready to give up his or her ego. You don't go to India and study with a venerable Tibetan master expecting him to behave according to your own standards. It is unfair to ask someone to free you from delusion, and then criticize him or her for going against your ego. I am not writing this out of fear that if one doesn't defend Tibetan lamas or Buddhist teachers, they will lose popularity. Despite a lot of effort to convince the world about the pitfalls of the dharma and the defects of the teachers, there will still be a lot of masochists who have the misfortune to appreciate the dharma and a crazy abusing teacher who will make sure to mistreat every inch of ego. These poor souls will eventually end up bereft of both ego and confusion.
I know there are plenty of people who will disagree with much of what I have said. For as much as I am set on my interpretations, so are others set on theirs. I have met great teachers whom I admire enormously and although I may be a doomed sycophant, I pray I will continue to enjoy the company of these teachers. On the other hand, people may have other ideas and be happy with them. My practice is devotion to the Buddhist path; others may chose doubting the Buddhist path. But as Dharmakirti said, ultimately we must abandon the path. So I hope in the end we will meet where we have nothing to fight over.
Mind's ultimate nature, emptiness endowed with vividness,
I was told is the real Buddha.
Recognizing this should help me
Not to be stuck with thoughts of hierarchy.

Mind's ultimate nature, its emptiness aspect,
I was told is the real Dharma.
Recognizing this should help me
Not to be stuck with thoughts of political correctness.

Mind's ultimate nature, its vivid aspect,
I was told is the real Sangha.
Recognizing this should help me
Not to be stuck with thoughts of equal rights.

One cannot disassociate emptiness from vividness.
This inseparability I was told is the Guru.
Recognizing this should help me
Not to be stuck with depending on chauvinist lamas.

This nature of mind has never been stained by duality,
This stainlessness I was told is the deity.
Recognizing this should help me
Not to be stuck with the categories of "gender" or "culture."

This nature of mind is spontaneously present.
That spontaneity I was told is the dakini aspect.
Recognizing this should help me
Not to be stuck with fear of being sued.
—Dzongsar Khyentse Rinpoche
Dzongsar Jamyang Khyentse Rinpoche is a student of Khenpo Appey Rinpoche and is responsible for the education of approximately 1,600 monks distributed between six monasteries and institutes in Asia . He is the founder of several dharma centers in the west and three nonprofit organizations: Siddhartha's Intent, Khyentse Foundation and Lotus Outreach. He is the director of the films The Cup and Travellers & Magicians.

真正的上師「全然不在乎」――專訪宗薩蔣揚欽哲仁波切

Real Gurus “Couldn't care less”
The dilemma of an Eastern master in a postmodern world
An interview with Dzongsar Jamyang Khyentse Rinpoche by Andrew Cohen

真正的上師「全然不在乎」
――東方上師在後現代世界的兩難
安德魯·寇涵(Andrew Cohen)對宗薩蔣揚欽哲仁波切的專訪

Enlighten Next Magazine: Issue 31, December 2005–February 2006
http://www.enlightennext.Sorg/magazine/j31/dzongsar.asp?page=1
Enlighten Next雜誌第31期,2005年12月-2006年2月

The enlightened mentor—the guru—has throughout the ages been that great being who willingly does battle with the powerful forces of ignorance that reside in the depths of the human soul. Through his or her living presence, the guru catalyzes extraordinary transformation, guiding human beings from darkness to light, from the limitations of a small and petty existence to the free and infinite expanses of illuminated awareness. Few modern teachers are as qualified to claim the title of guru as Dzongsar Jamyang Khyentse Rinpoche, heir to a long and illustrious lineage of enlightened Buddhist masters. In this recent interview with spiritual teacher and WIE editor in chief Andrew Cohen, Dzongsar Rinpoche candidly discusses what it takes to fulfill his role as guru and explains why the greatest challenge, East or West, is to have the courage to completely disengage from public opinion and attain “a genuine indifference.”
開悟的導師――上師――從無數世紀以來,一直是願意與人類靈魂深處的强大無明力量戰鬥的那位偉人。透過他或她活生生的存在,上師催化著不尋常的轉化,引導人類從黑暗走向光明,從一個微小且狹隘的存在之侷限,轉化成受啓蒙覺性的自由且無限之開闊。當代導師中具有如宗薩欽哲仁波切般的資格而足稱爲上師者,僅為少數,仁波切承繼了一個佛教開悟大師們悠遠且著名的傳承。在這個最近的訪問中,宗薩欽哲仁波切與靈性教師兼WIE主編安德魯·寇涵率直地討論了達成如他一般身為上師角色所需的條件,並解釋無論在東方或是西方,爲何最大的挑戰在於具有完全無視公衆意見的勇氣,並達到「一個真正的不在乎」。

ANDREW COHEN: You are uniquely straddling two worlds: you were born a tulku and had traditional Buddhist education and training in your own culture, but you have spent a lot of time in the West and have also become a well-known filmmaker. So you seem to have one foot in the premodern world and one foot in the postmodern world. You are quite an independent thinker, forging your own path as one of the pioneers in this very interesting time of transition in the evolution and development of the dharma, of East-meets-West spirituality. So I would like to talk with you about what it means to be a guru at this point in history.
寇涵:你獨特地跨足於兩個世界:生爲「祖古」(轉世),在自己的文化中接受佛教傳統的教育與訓練,然而你又花了很多時間在西方,也成爲一位知名的電影工作者。以此看來你是一腳踏在傳統社會,一腳踩在後現代社會。你的思考相當獨立,在這個非常有趣、佛法演化發展的過渡時期,東西方靈性相遇的時刻,你鍛造出自己的道路,成爲開拓先驅之一。所以,我想要跟你討論在歷史的這個時點,身爲上師意味著什麽。

When someone takes on a guru, as is clearly illustrated in Words of My Perfect Teacher, it's a deep and serious engagement. And in the film, you speak very directly about the challenge that relationship poses to the ego, to the separate sense of self. The guru represents the dissolution of the ego, and yet Westerners of our generation, more often than not, don't seem to be prepared for this. And while you have said that there are many different methods for finding enlightenment, for discovering “the guru within,” one of the quickest and easiest is to receive the blessings of the teacher. Why is this? What actually is the role of the guru, and why is it so vital?
當某人擔任上師,如同在〈真師之言〉影片中清楚說明的,那是很深刻、嚴肅的任務。而在電影中,你非常直率地說到那種關係對自我、對視自身為分離?的想法所帶來的挑戰。上師代表自我的崩解,然而我們這個世代的西方人卻多數時候仍然不像是對此做好了準備。雖然你曾說過尋求證悟、發現「內在的上師」可以有許多不同的方式,不過最迅速且最容易的方式之一,就是領受上師的加持。爲何如此?上師的角色到底是什麽,爲何如此至關重大?

DZONGSAR Rinpoche: The reason why the guru is the most effective is because the guru is someone you are supposed to look at as being superior to a human being. But he is also someone you can relate to. A guru is someone who eats pizza, who likes the same pizza that you like. And that's quite important because at the same time that he is someone you can relate to, he is the one you have consciously or unconsciously hired to destroy yourself!
宗薩欽哲仁波切:上師爲何最為有效,其原因在於你理應視上師比一般人更爲殊勝,但他也是你能具有某種連結的人。上師是個吃批薩、和你一樣喜歡某種披薩的人,那相當重要,因爲他同時是你能建立關係的一個人,是你有意或無意中雇用來摧毀自己的人!

COHEN: Could you say what you mean by that?
寇涵:能說說你指的是什麼嗎?

DZONGSAR: You give up everything and then hire him to destroy your ego. And you pay him body, speech, and mind to do that.
宗薩欽哲仁波切:你放棄一切,然後雇他來摧毀你的自我。而且你用身、語、意來支付他這麽做。

COHEN: When you say, “destroy the ego,” that's not a small thing.
寇涵:你說「摧毀自我」,這可不是件小事情。

DZONGSAR: Yes. That's true.
宗薩欽哲仁波切:是的,確實如此。

COHEN: And as we were saying earlier, it seems that the destruction of the ego is an alien concept in postmodern Western culture, which is a nonreligious secular society. In fact, it seems that in postmodern culture, the ego, or the separate self-sense, has become even more powerful as a result of the cultural revolution that began in the sixties. At that time, the emphasis became freedom of the individual and freedom for the individual. And the result is that, unlike in previous times, there was no God above that one had to fear, which in the past had perhaps engendered humility, a bit of healthy fear of something higher than oneself.
寇涵: 如同我們稍早所說的,摧毀自我在後現代的西方文化裡似乎是個外來的觀念,後現代的西方文化是個非宗教性的世俗社會。事實上,似乎在後現代文化中,由於六〇年代開始的文化上的革命,自我、或視自身為分離的想法已經變得更爲强大。那個時候所强調的是個人的自由以及為個人而有的自由。不同於過往,其結果是上方沒有必須懼怕的上帝。在過去,對高於自己的某個東西具有一點健康的畏懼,可能激發了謙卑。

So when we in the West discovered enlightenment and then found that in order to attain it, the ego, or the separate self, had to die, this was a very big shock because culturally we had no training or preparation for this whatsoever. Now in the film, Words of My Perfect Teacher, you speak about how you hire the guru to be the assassin, the man or woman you hire to “completely dismantle you.” But how does a teacher succeed in “dismantling” their students' egos in this kind of cultural milieu?
所以當我們在西方發現有開悟,然後發現爲了要得到開悟,自我或是分離的自身必須死去,這是個極大的震撼,因爲我們在文化上對此毫無訓練或準備。而今在電影〈真師之言〉裡,你說到關於如何雇用上師做為殺手――那個你雇來「完全拆解你」的男人或女人。但是在這種文化環境下,一個導師要如何才能成功地「拆解」學生的自我?

DZONGSAR: It's difficult. This is why defining ego is very important, especially within a culture that doesn't have this kind of background. And I think the classic way of defining the ego is, at the end of the day, the only solution: Ignorance—which is the same as ego—is when you're looking at two, or more than two, ever-changing transitory things, and yet you think that they're one; you think they're independent and permanent. That is ignorance and that is ego.
宗薩欽哲仁波切:不容易。這就是爲什麽定義「自我」非常重要,特別是在一個沒有這種背景的文化中。我認為定義「自我」最經典的方式,也是最後唯一的解答,就是:無明,即等同於自我,就是當你看著兩個或兩個以上不斷改變的暫時性事物時,你卻認爲它們是同一個;你認為它們是獨立且永恒的。那就是無明,那就是自我。

For instance, if I look at my hand, I make three mistakes. One, I think it's the same hand I had this morning. But that's not true; it has changed. And two, I think there's something called “hand” when there actually isn't because it's a part of a lot of things—my veins, my skin, my blood, all kinds of things.
舉例來說,若我看著自己的手,我犯下三個錯誤。第一,我認為它是今早我所具有的同一隻手。但那不是真的,它已經改變了。第二,我認為有一個叫做「手」的東西。其實並沒有,因爲它是很多東西――我的血管、皮膚、血液等等各種東西――的一部分。

COHEN: So the point is that there's no such thing as independent existence.
寇涵:所以重點是,沒有獨立存在的東西。

DZONGSAR: Right. And then another mistake I make is not realizing that the existence of my hand actually depends on many things. For instance, the fact that the ceiling hasn't fallen on my hand is the reason why it's moving, why it's there. But I don't think in that way. I think my hand is there because my hand is there.
仁波切:對。然後我還犯了一個錯誤,就是不明白我的手的這個存在實際上有賴於許多事物。例如,天花板沒有掉在我手上,這是爲什麽我的手能够移動,爲什麽我的手在這裡的原因。但我不用那樣的方式思考,我認為我的手在那裡,是因爲我的手在那裡。

COHEN: You're talking about what is called “dependent origination,” the understanding that everything that exists depends upon everything else that exists, which depends upon everything else that exists. In this, one sees that one's own self exists as part of this infinitely dependent process in which there is no one who is isolated or separate from the whole.
寇涵:你在說的是所謂的「緣起」,了解存在的一切事物都相依於其他存在的一切,且後者又依賴於其他存在的一切。在這當中,一個人知道自己的存在,是這個無盡相依的過程之一部分。在這過程中,沒有人是孤立或離於整體的。

DZONGSAR: Yes, and all this information needs to be transmitted to one who wants to be the victim of the guru.
仁波切:對,這所有的訊息都需傳遞給那想要變成上師受害者的人。

COHEN: In the movie, you also spoke about how the guru crushes people's pride, as the means to purify them of ego motivations and attachment.
寇涵:在電影裡,你還說到上師是如何粉碎人們的驕慢,而這是為了淨除他們的自我動機和執取。

DZONGSAR: Yes, because pride is thinking something that is not necessarily you. For instance, if I asked you, “Are you a man?” you would say, “Yes.” That is confidence, not pride. Now, if I ask, “Are you a superman?” and you say, “Yes,” that may be pride because “super” is only an adjective, and is not imputed. Pride, ego, and ignorance are all synonymous.
仁波切:是的,因爲驕慢是將某個不必然是你的東西視爲自己。例如,如果我問你:「你是男的嗎?」你會說:「是的。」那是自信,不是驕慢。現在如果我問你:「你是超人嗎?」而你說:「是的。」那可能是驕慢,因爲超人的「超」只是個形容詞,也不是指稱。驕慢、自我、無明都是同義詞。

COHEN: And you said that the teacher who “crushes your pride and makes this worldly life completely miserable is something that you ask for. He is the assassin, he is the man or woman whom you have hired to completely dismantle you.”
寇涵:你說了「粉碎你的驕慢並且將這個世俗生活變得全然悲慘,這樣的導師是你所要尋求的。他是個殺手,是你雇來摧毀自己的男人或女人。」

DZONGSAR: You may not realize that's what you're doing, but that's the idea—to dismantle everything: your identity, everything. And it's not like dismantling one big habit. It changes. Let's say today I would like to be stroked. Then a teacher should not stroke me. Or maybe today I would like to be beaten. Then maybe I should be stroked. So that's why this is actually beyond abuse and not abuse. If somebody bites you or beats you and handcuffs you, that's a kind of abuse, isn't it? But what I'm talking about is ultimate abuse. At the same time, abuse phenomena only exist if you are still clinging to transitory phenomena as permanent and real. If you don't, there is nothing to be abused. But that's difficult, really difficult.
仁波切:你可能不瞭解自己是在這麼做,但確實是這樣――摧毀一切:你的認同、一切。而且並非像毀掉一個根深蒂固的習慣那樣。它會變化。比如今天我想要被輕撫,那麽導師就不該輕撫我。或者也許今天我想被打一頓,那麽也許我該被輕撫。因此那就是爲何這件事情其實是超越虐待和不虐待。如果某人咬你、打你或用手銬把你銬住,那是種虐待,不是嗎?但是我說的是究竟的虐待。同時,只有在你仍然將暫時性現象執取為「常」和「實有」時才會存在有虐待的現象。若你沒有執取,就沒有受虐待者。不過這有困難,十分困難。

COHEN: In that case, the teacher's work would be done.
寇涵:在那個情況下,老師的工作就完成了。

DZONGSAR: Yes, of course. But the kind of student we're talking about doesn't exist. And that kind of teacher doesn't exist, either. Teachers don't have that kind of courage. I don't have it. I may be a teacher, but I don't have that kind of courage because I love my reputation. Who wants to be referred to as an abuser? I don't. I am a sycophant. I try to go along with what people think. If people think a teacher should shave his head, wear something maroon, walk gently, eat only vegetarian food, be so-called serene, then I'm very tempted to do that. Rajneesh had the guts to have ninety-three Rolls Royces. I call it guts. One Rolls Royce is one thing. Even two or three—but ninety-three is guts! And I don't have the guts, the confidence. I like Rajneesh very much. I like him much better than Krishnamurti. Many of his words are quite good, and I can see why the Westerners would like him.
仁波切:對,當然。但是我們說的那種學生並不存在, 那種 老師也不存在。老師沒有那種勇氣。我就沒有。我也 許是個 老師,但是我沒有那種勇氣,因爲我愛我的名聲。誰想被指為施虐者呢?我可不想。我是個媚俗的人,試著跟從人們的想法。如果人們認爲老師應該剃光頭、穿絳紅色衣衫、慢步、吃素、是所謂沉靜的,那麽我就很想那樣做。拉傑尼希(Rajneesh,即奧修)有膽擁有九十三輛勞思萊思,我稱那為有膽量。一輛勞思萊思――甚至兩、三輛,那是一回事,但九十三輛,是膽量!而我並無那種膽量、自信。我非常喜歡拉傑尼希,我喜歡他遠勝過喜歡克里希那穆提(Krishnamurti)。拉傑尼希說的很多話都相當好,我看得出來爲什麽西方人會喜歡他。


COHEN: Perhaps the problem with Krishnamurti was that he pretended that he wasn't a guru or a master, although he obviously was. I think this made it very difficult for people.
寇涵:也許克里希那穆提的問題是他自稱並非上師或大師,儘管他顯然是。我想這對人們來說很難接受。

DZONGSAR: Yes; it was a contradiction.
仁波切:是的,是個矛盾。

COHEN: Are you saying, then, that you hold back with your students?
寇涵:那麽,你是說你會對你的學生有所保留?

DZONGSAR: I do, always.
仁波切:我總是如此。

COHEN: At the same time, you said in the film that you're an assassin—that that's your job.
寇涵:同時,你在電影裡說你是個殺手,那是你的工作。

DZONGSAR: Yes, in the context that if I am a student's teacher, then that is my job. But I'm not promising I can do it. You know, but I love very much the eight worldly dharmas. I'm like these police undercover cops who are sent into a Mafia family. What I'm supposed to do is really check out these people, but I fall in love with what they do, so I follow what they want. It's difficult. And that comes from attachment to the eight worldly dharmas—attachment to the praise and fear of the criticism.
仁波切:是的,以我身為學生的老師來說,那就是我的工作。然而,我並非承諾我有能力這麼做。你瞧,我是很喜愛世間八法的。我就像那些送到黑手黨家族裡的臥底警察,理應要仔細偵查那些人,卻愛上他們所做的事,因此我遵循他們所想要的。很難。那來自對於世間八法的貪執――貪愛稱譽,懼怕批評。

COHEN: But some of the greatest Tibetan gurus have the reputation for being the most fierce, like Marpa, for example. He was the fiercest.
寇涵:然而有些最偉大的西藏上師是因極爲凶惡而聞名,例如馬爾巴。他是最凶惡的。

DZONGSAR: Oh, yes, of course. They could do it because they have no agenda. Their only agenda was to enlighten. They didn't care what people said, what other people thought—I call it CCL: couldn't-care-less-ness. That holds the biggest power. But who has it today? No one.
仁波切:對,當然。他們能這樣做是因爲他們沒有自己的規劃議程。他們唯一的規劃事項就是要證悟。他們不在乎其他人說什麽、想什麽――我把這個叫做CCL(Couldn’t-care-less;全然不在乎)。那具有最大的力量。但是今天誰有呢?沒有人。

COHEN: One of the most interesting things that were revealed about you in the film was the juxtaposition of the roles you're playing. As a guru in the West, you are working with Western students who, at least in theory, are coming to you for enlightenment, and yet who come from this postmodern context where there's an inherent mistrust of authority. Whereas in Bhutan , thousands and thousands of Bhutanese people have no doubt that you are a living god.
寇涵:在電影揭露關於你的事情裡,最有趣的事情之一就是並列出你所扮演的各個角色。身爲在西方的上師,你與西方的學生一起工作,至少在理論上他們來你這裡是爲了證悟,然而他們仍是來自這個對權威向來不信任的後現代環境。而在不丹,數以千計的不丹人却毫不懷疑地確信你是個活神仙。

DZONGSAR: I think on both continents I have mastered the art of pretense. I go to Bhutan and I know what to do for them, to do what is most harmonious. Because if I act or say things in Bhutan or in Tibet that I say in the West, I'll be in trouble. Now that is what I was referring to before. I do this because I don't want to lose disciples; I don't want to be criticized. Of course, I can justify those actions by saying, “Oh, it's coming from a good motivation, because I don't want to jeopardize the spiritual path of hundreds of people.”
仁波切:我想我在兩塊大陸 (PS:亞洲和美洲) 都僞裝得很好。我去不丹時,知道要爲他們做什麼,知道做什麼是最和諧的。因爲假如我在不丹或西藏做或說我在西方說的東西,我會陷入麻煩。那就是我先前所指的,我這樣做是因爲我不想喪失弟子,我不想受批評。當然,我能夠合理化這些行爲,說是:「哦,它起於一個善良的動機,因爲我不想要危害數百人的修道。」

COHEN: You described in the film how it's very difficult for you to have an authentic relationship with many of your Bhutanese devotees because of the kind of admiration they have for you. But with your Western students, there is the fundamental ego position that feels that “no one is higher than me.” And this also presents difficulty, because for any authentic guru to be able to help a student achieve enlightenment, there has to be the acceptance from the outset that the guru has realized something that the student has not yet realized. Then, of course, there's the tremendous pressure the teacher places on the ego and the student's identification with it. And in Words of My Perfect Teacher, Lesley Ann Patten showed very well how many of your Western students were struggling with these very issues—with the notions of hierarchy and authority, and even with their lack of faith in the possibility of enlightenment itself.
寇涵:你在電影裡說到很難與衆多不丹信徒建立真正的關係,因爲他們對你的那種崇敬。但是你的西方弟子們卻有根本的自我立場,覺得「沒有人比我更崇高」。而這也帶來困難,因為任何真正的上師若要幫助學生開悟,就必須從一開始就接受上師,明白一些學生尚未明白的事情。然後,當然還有老師加在自我、以及學生對自我的認同其上的巨大壓力。在〈真師之言〉中,萊斯莉·安·派滕清楚展現出你的西方學生裡有多少人在這個議題上掙扎――連同對階級制度與權威的看法,甚至還有他們對證悟本身的可能性缺乏信心等。

DZONGSAR: Yes, exactly. But in both cultures there is one thing that is similar—it's this culprit: expectation. In Eastern cultures, like in Bhutan , there may be blind devotion, but they all have an expectation. In the Western culture, they may be skeptical and secular, but there's also expectation. And that expectation, while it may manifest differently, fundamentally has only one nature and that is that everybody wants to be happy. And that is where things go wrong.
仁波切:對,的確。但是在兩種文化中有一個東西是類似的,就是「期望」這個罪人。在東方文化中,像是在不丹,可能有盲信,但全都有一個期望。在西方文化裡,他們也許保持懷疑態度,是世俗論者,但也有期望。那期望也許以不同的方式顯現,但基本上只有一個本質,那就是每個人都想要快樂。而這就是事情出差錯的地方。

To be a Buddhist and to be practicing dharma have nothing to do with being happy. If you're practicing the dharma to be happy, then it's like you're doing the opposite, just the opposite. Enlightenment has nothing to do with happiness or unhappiness. And both cultures come to me to be happy. That really is the source of all the misunderstanding.
身為佛教徒以及學佛,這和快樂一點關係都沒有。假如你學佛是為了要快樂,那麼就像是反其道而行,完全相反。證悟和快樂或不快樂都沒有關係。而這兩種文化來我這裡都是為了要快樂。那真是一切誤解的來源。

COHEN: Yes. The goal is to be free from both happiness and unhappiness.
寇涵:是的。目標是要從快樂和不快樂中解脫。

DZONGSAR: Yes, and I have to teach them what to expect. But it's really difficult.
仁波切:對,而我必須教導他們該期望什麼。不過這十分困難。

COHEN: The fact that you are in these two different cultures seems to make it challenging for you to be simply and authentically yourself. Because on the one hand, in Bhutan , there is a certain role you need to assume, which you've accepted—that's your dharma, your destiny. But there are restrictions associated with that premodern context. And in the West, because of the postmodern secular context, there are also restrictions. So your own capacity to just be fully and spontaneously yourself, even as a teacher or as a guru, must be inhibited in both cases. Could you speak a little bit about this?
寇涵:置身於兩個不同的文化,這似乎對於你要做單純且真正的自己造成挑戰,因為一方面在不丹你需要扮演一個特定的、你已接受的角色――那是你要遵守的法則,是你的命運。但是在傳統情況下有某些相關的限制。而在西方由於後現代的俗世情境,也有許多限制。因此,你想單單做個完整且自然的自己,甚或是做為老師或上師,這樣的能力必然在兩種情況下都受到禁制。你能對此稍談一些嗎?

DZONGSAR: This is a very good question. It all goes to tell me that the bottom line is that I need to develop my courage, the courage to learn CCL—“couldn't-care-less-ness.” In the morning, with a little bit of good motivation, I can start teaching. That will accumulate some merit, I'm sure. At least I'm not going around teaching people to blow themselves up or kill infidels. And even teaching I only do when I'm in a spiritual mood. But my job now, my duty is to first develop my “couldn't-care-less-ness.” The bottom line is that I need to learn that; I need to achieve that. Then, even if I receive bad publicity in the West, I couldn't care less. Once I achieve that, then I'll reach a certain level where real genuine compassion is. Until then, everything is a bit deceptive.
仁波切:這是個非常好的問題。這全都在告訴我,底線就是我需要發展出自己的勇氣――去學習「全然不在乎」的勇氣。早晨,帶著些微良善的發心,我能開始傳法,我確信那會累積一些功德。至少我不會四處遊走,教導人們把自己炸了或是殺掉異教徒。而即使是傳法,我也只有在心情偏向靈性方面時才會做。不過現在我的工作,我的職責是要先發展出自己的「全然不在乎」。至少我需要去學習全然不在乎,我需要做得到。然後,即使我在西方得到不良風評,我也完全不在乎。一旦我做到了,那麼我就達到一定的境界,具有真正的慈悲。在那個時刻之前,一切都有些虛偽矯飾。

~ Bella中譯,Serena 2009/11/14初校,11/24初PO,若有錯誤敬請指正。

2010年2月6日 星期六

透過她的心靈窺看世界…

透過她的心靈窺看世界…

宗薩欽哲仁波切2010新年感言

[以下為英文內容中譯,圖片請您上本會中文網站觀看]
http://lotusoutreach.myweb.hinet.net/NEW52.htm

新年快樂!當我們歡慶這個特別日子時,我在此有一個不情之請:請花上片刻憶念全世界所有在此時此刻正經歷難以想像的恐懼、痛楚、凌辱和苦難的孩童。

好比想一想,在印度眾多貧民窟中的某處,骨瘦如柴的小女孩拎著身上姐姐穿過的襤褸舊衣,正蹲伏在腐臭的垃圾堆上與老鼠相爭、撿拾食物果腹。

又或想一想,四歲的柬埔寨小女孩——也可能她其實與您的女兒、妹妹或孫女兒一樣的年紀——此刻正坐在污穢的卡車上,受凍加上眨都不敢眨的驚惶眼神,剛剛開始她任人宰割使喚的新生涯,即使那可能意味著得從事她最不願做的事。

諸如此類不勝枚舉的例子。若您覺得願意為此付出更多、將想法化為行動,請與蓮心基金會各區負責人聯絡。

宗薩欽哲仁波切

~ 從2004年開始,宗薩欽哲仁波切由這一位孩子身上看到了難忍的悲苦,因此指示未來要以救助柬埔寨貧童為「蓮心基金會」之主要工作,看看照片中的哀傷眼神,真是令人不忍卒睹!

~ 若您欲發心贊助,請與蓮心基金會各地連絡人聯繫,感謝您的慈悲行動! 

2012下半年以後的台灣聯絡人:Stella Yo
E-mail:stella@lotusoutreach.org

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