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本帖最后由 cjysy 于 2023-3-8 14:23 编辑
以下是我译自嘉瓦仁波切（与一位尼师合著）的《轮回、涅槃、佛性（Samsara, Nirvana, and Buddha Nature）》。
是——第十四章，第九节：大圆满与大手印
我知道台湾有这本书，翻译为《如来藏，藏如来》。我没有读过。读的是英文本。
本人长年探索相关传统，因此对嘉瓦仁波切的讲解，深以为正确。
自己动手翻译了一下，实在不忍埋没，所以，分享吧。
如要看正确版本的，欢迎读台湾版的《如来藏，藏如来》。
我的版本仅为参考。
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According to Sūtra, meditation on the clear and cognizant nature of the mind or on the transforming buddha nature alone will not eradicate afflictions.
经上说，唯依“心之明知性、明分，或相续佛性”，来禅修，这是不能断除烦恼的。
（相续佛性——变化的佛性，因为心相续的明分，是相续流动的，虽然无始与不断，但也不是自性恒常）
However, it does lead us to have more confidence that afflictions are not an inherent part of the mind and therefore that becoming a buddha is possible.
This, in turn, leads us to question: What defiles the mind and what can eliminate these defilements completely? Seeking the method to purify the transforming buddha nature, we will cultivate the wisdom realizing the emptiness of inherent existence and eradicate ignorance.
然而，它确实让我们更加相信烦恼不是心的固有部分，因此成佛是可能的。
这反过来又让我们质疑：是什么污染了心，又是什么可以彻底消除这些烦恼？
要寻求净化相续佛性的方便，那么，我们将培养证悟自性空的智慧，以断除无明。
According to Dzogchen and Mahāmudrā, meditation on the clear and cognizant nature of the mind could lead the coarse winds to dissolve and the subtlest clear light mind to become manifest.
根据大圆满和大手印的说法，对心性的明性和认知本性进行禅修，可以使粗风消散，使最微细的清明光明心显现。
（读过第三世多智钦的著作，就会了解，多智钦指出大圆满并不依靠气脉明点与他身方便，生起细微心，而是安住自心明分，使得粗分收摄，证得第四空的体验；这与新译续没有差别。可能旧译或新译智者，对此均有不认同，我个人从实际体验上采信第三世多智钦、嘉瓦仁波切的观点。也许有些别的上师认为这就是究竟了；但是，与新译派和格鲁不矛盾，宁玛第三世多智钦指出，仅仅如此是不够的，需要在此基础上，与空性智慧双运。这就是下段的内容：）
When this happens, practitioners who have previously cultivated a correct understanding of emptiness then incorporate that understanding in their meditation and use the innate clear light mind to realize emptiness and abolish afflictions.
遇到这种情况时，以前对空性有正确认识的修行者，就把这种认识融入禅修，用本有清净光明的心来证悟空性，断除烦恼。
It is important to understand the Sublime Continuum correctly from a Dzogchen and Mahāmudrā point of view.
Some people take it literally, leading them to incorrectly believe that primordial wisdom is permanent, inherently existent, independent of any other factors, and does not rely on causes and conditions.
They then make statements such as, “If you unravelthis secret, you will be liberated.”
从大圆满和大手印的角度正确理解“无上续”（如来藏，相续的心性明分）很重要。
有些人从字面理解，导致他们错误地认为本初智慧是恒常的、本有的、独立于任何其他因素、不依赖因缘的。
然后他们会发表这样的声明：“如果你解开这个秘密，你就会得到解脱。”
（不仅，佛教内部有这样认知——是不对的，外教的不二论吠檀多，和某些湿婆派密续，也是有这种的认识。我并不是批评他们错，我是指出，他们需要百尺竿头更进一步。）
Dodrup Jigme Tenpai Nyima (1865– 1926) and his disciple Tsultrim Zangpo (1884–c.1957), who were great Dzogchen scholars and practitioners, said that the mere presence of this primordial wisdom within us alone cannot liberate us.
多珠·晋美丹贝尼玛 (第三世多智钦，1865-1926) 和他的弟子慈诚桑波 (1884-c.1957，又名祖古促洛)，他们都是伟大的大圆满学者和修行者，他们说仅仅存在于我们内心的本初智慧并不能解脱我们。
（慈诚桑波的《大圆满导引文·普贤意证庄严》，有非常详细的论述。以下是嘉瓦仁波切引自该书的观点：）
Why not? At the time of death, all other minds have dissolved, and only the primordial mind remains. Even though it has manifested in all the infinite number of deaths we have experienced in saṃsāra, that has not helped us attain buddhahood.
为什么不能？ 死的时候，其他的心都消失了，只有本心还在。 即使它在我们轮回中经历的无数无量死亡中显现出来，但这并没有帮助我们证得佛果。
（因此，很多人迷信《西藏生死书》，认为死亡时见到母光明就可以自动解脱，这是根本不可能的。请看阿含基本教典，以及相应部，佛陀说，只要有随眠在，是不可能不转生的。）
These two sages say that in order to attain buddhahood, it is necessary to utilize the primordial wisdom to realize emptiness; only that will liberate us. This is consistent with Tsongkhapa’s view.
这二位圣人说，要成佛，必须要运用本初智慧，来证悟空性； 只有这样才能解脱我们。 这与宗喀巴大师的观点是一致的。
Some commentaries on Dzogchen and Mahāmudrā say:
This wisdom that abides in the afflictions is the true wisdom, and on this basis every sentient being is already a buddha.
Although we have been buddhas from beginningless time, we have to be awakened again.
The wisdom that we have now is the omniscient mind of a buddha, and the three bodies of a buddha exist innately in each sentient being. Sentient beings have a basis of essential purity that is not merely emptiness but is endowed with three aspects.
Its entity is the dharmakāya — the mode of abiding of pristine wisdom;
its nature is the enjoyment body — the appearance aspect of that mind;
and compassion is the emanation bodies — its radiance or expression.
In short, they say that all three buddha bodies are present, fully formed in our ordinary state, but since they are obscured we are not aware of their presence.
Such statements taken literally are fraught with problems.
While some people are partial and unfair in their criticism and refute misconceptions in only some traditions, Changkya Rolpai Dorje (1717–86) was unbiased and pointed out incorrect interpretations in all four Tibetan traditions, including his own Geluk tradition.
一些关于大圆满和大手印的释论说：
“这种住于烦恼中的智慧才是真正的智慧，以此为基础，一切众生都已经成佛了。
虽然我们无始以来都是佛，但我们还得再开悟。
我们现在的智慧是佛的遍智心，佛的三身本具在每个众生身上。
众生有一个根本清净的基础，它不仅是空性，而且具有三个方面：
它的本体是法身——本智的实相；
它的自性是报身——那心的显现层面；
大悲是化身——它的光辉或力用表达。
简而言之，他们说所有的三佛身都存在于现在了，在我们的凡俗状态中已经完全形成，但由于它们是被障蔽的，我们不知道它们的存在。”
这种从字面上理解的陈述充满了问题。
虽然有些人的批评是偏袒和不公平的，并且只驳斥了某些传统的错误观念，但章嘉若贝多杰（1717-86 年）却不偏不倚，指出了所有四个西藏传统（宁玛、萨迦、噶举、格鲁）的（可能蕴含的）错误解释，包括他自己的格鲁派传统。
In his Song of the Experience of the View, he says,
“I say this not out of disrespect to these masters, but perhaps they have had less exposure to rigorous philosophical investigation of the great treatises and were unable to use certain terminology appropriately.”
That is, the difficulty in their assertions lies in a broad use of terminology that is not grounded in the authority of the great treatises.
在他的《证道歌》中，他说，
“我这样说，并不是对这些大师的不敬，而是他们对大论（广论）的严密哲学考察较少，无法恰当地使用某些术语。”
也就是说，他们所提出结论之中的问题，在于广泛使用了没有以大论的权威为基础的术语。
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发表于 2023-3-8 14:20
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