《寧提：至深心髓》的英文原版

A teaching on the awakened state by the great Dzogchen teacher Jigme Lingpa (1730-1798)
Translated by Chogyam Trungpa Rinpoche

Maha ati

THIS IS THE LION'S ROAR which subdues the rampant confusions and misunderstandings of those meditators who have abandoned materialistic attachments to meditate on the Innermost Essence.

The maha ati [Tib.: dzogchen], which is beyond conceptions and transcends both grasping and letting go, is the essence of transcendental insight. This is the unchanging state of non meditation in which there is awareness but no clinging. Understanding this, I pay ceaseless homage to the maha ati with great simplicity.

Here is the essence of the maha ati tantra,
The innermost heart of Padmakara's teachings,
The life-force of the dakinis.
This is the ultimate teaching of all the nine vehicles.
It can be transmitted only by a guru of the thought lineage
And not by words alone.
Nevertheless I have written this
For the benefit of great meditators
Who are dedicated to the highest teaching.
This teaching was taken from the treasury of dharmadhatu
And is not created out of attachment
To theories and philosophical abstractions.

First the pupil must find an accomplished guru with whom he has a good karmic link. The teacher must be a holder of the thought lineage transmission. The pupil must have single minded devotion and faith, which makes possible the transmission of the teacher's understanding.

The maha ati is of the greatest simplicity. It is what is. It cannot be shown by analogy; nothing can obstruct it. It is without limitation and transcends all extremes. It is clear-cut nowness, which can never change its shape or colour. When you become one with this state, the desire to meditate itself dissolves; you are freed from the chain of meditation and philosophy, and conviction is born within you. The thinker has deserted. There is no longer any benefit to be gained from "good" thoughts and no harm is to be suffered from "bad" thoughts. Neutral thoughts can no longer deceive. You become one with transcendental insight and boundless space. Then you will find signs of progress on the path. There is no longer any question of rampant confusions and misunderstandings.

Although this teaching is the king of the yanas [vehicles], meditators are divided into those who are highly receptive to it, those who are less receptive and those who are quite unreceptive. The most highly receptive pupils are hard to find, and it sometimes happens that teacher and pupil are unable to find a true meeting point. In such a case nothing is gained and misconceptions may arise concerning the nature of maha ati.

Those who are less receptive begin by studying the theory and gradually develop the feeling and true understanding. Nowadays many people regard the theory as being the meditation. Their meditation may be clear and devoid of thoughts and it may be relaxing and enjoyable, but this is merely the temporary experiencing of bliss. They think this is meditation and that no one knows any better than them. They think, "I have attained this understanding:' and they are proud of themselves. Then, if there is no competent teacher, their experience is only theoretical. As it is said in the scriptures of maha ati: "Theory is like a patch on a coat ..one day it will come apart."

People often try to discriminate between "good" thoughts and "bad" thoughts, like trying to separate milk from water. It is easy enough to accept the negative experiences in life but much harder to see the positive experiences as part of the path. Even those who claim to have reached the highest stage of realization are completely involved with worldly concerns and fame. They are attracted by Devaputra [personification of the force which causes attraction to sense objects]. This means they have not realized the self-liberation of the six senses. Such people regard fame as extraordinary and miraculous. This is like claiming that a raven is white. But those who are completely dedicated to the practice of dharma without being concerned about worldly fame and glory should not become too self-satisfied on account of their higher developments of meditation. They must practice the Guru Yoga throughout the four periods of the day in order to receive the blessings of the guru and to merge their minds with his and open the eye of insight.

Once this experience is attained it should not be disregarded. The yogi should thenceforth dedicate himself to this practice with unremitting perseverance. Subsequently his experience of the void will become more peaceful, or he will experience greater clarity and insight. Or again, he may begin to realize the shortcomings of discursive thoughts and thereby develop discriminating wisdom. Some individuals will be able to use both thoughts and the absence of thoughts as meditation, but it should be borne in mind that that which notes what is happening is the tight grip of ego.

Look out for the subtle hindrance of trying to analyze experiences. This is a great danger. It is too early to label all thoughts as dharmakaya [the body of ultimate truth]. The remedy is the wisdom of nowness, changeless and unfailing. Once freed from the bondage of philosophical speculation, the meditator develops penetrating awareness in his practice. If he analyzes his meditation and post-meditation experiences, he will be led astray and make many mistakes. If he fails to understand his shortcomings, he will never gain the free-flowing insight of nowness, beyond all concepts. He will have only a conceptual and nihilistic view of the void, which is characteristic of the lesser yanas.

It is also a mistake to regard the void as a mirage, as though it was merely a combination of vivid perceptions and nothingness. This is the experience of the lower mantras, which might be induced by practice of the Svabhava mantra. It is likewise a mistake, when discursive thoughts are pacified, to overlook the clarity and regard the mind as merely blank. The experience of true insight is the simultaneous awareness of both stillness and active thoughts. According to the maha ati teaching, meditation consists of seeing whatever arises in the mind and simply remaining in the state of nowness. Continuing in this state after meditation is known as "the post-meditation experience."

It is a mistake to try to concentrate on emptiness and, after meditation, intellectually to regard everything as a mirage. Primordial insight is the state which is not influenced by the undergrowth of thoughts. It is a mistake to be on guard against the wandering mind or to try and imprison the mind in the ascetic practice of suppressing thoughts.

Some people may misunderstand the term "nowness" and take it to refer to whatever thoughts happen to be in their mind at the moment. Nowness should be understood as being the primeval insight already described.

The state of non meditation is born in the heart when one no longer discriminates between meditation and non-meditation and one is no longer tempted to change or prolong the state of meditation. There is all-pervading joy, free from all doubts. This is different from the enjoyment of sensual pleasures or from mere happiness.

When we speak of "clarity" we are referring to that state which is free from sloth and dullness. This clarity, inseparable from pure energy, shines forth unobstructed. It is a mistake to equate clarity with awareness of thoughts and the colors and shapes of external phenomena.

When thoughts are absent the meditator is completely immersed in the space of non-thought. The "absence of thoughts" does not mean unconsciousness or sleep or withdrawal from the senses, but simply being unmoved by conflict. The three signs of meditation clarity, joy and absence of thoughts may occur naturally when a person meditates, but if an effort is made to create them the meditator still remains in the circle of samsara.

There are four mistaken views of the void. It is a mistake to imagine that the void is merely empty without seeing the wild space of nowness. It is a mistake to seek the buddha nature in external sources, without realizing that nowness knows no path or goal. It is a mistake to try to introduce some remedy for thoughts without realizing that thoughts are by nature void and that one can free oneself like a snake unwinding. It is also a mistake to hold a nihilistic view that there is nothing but the void, no cause and effect of karma and no meditator nor meditation, failing to experience the void which is beyond conceptions.

Those who have had glimpses of realization must know these dangers and study them thoroughly. It is easy to theorize and talk eloquently about the void, but the meditator may still be unable to deal with certain situations. In a maha ati text it is said:

"Temporary realization is like a mist which will surely disappear” Meditators who have not studied these dangers will never derive any benefit from being in strict retreat or forcibly restraining the mind, nor from visualizing, reciting mantras or practicing Hathayoga. As is said in the Phagpa Dudpa Sutra,

"A Bodhisattva who does not know the real meaning of solitude,
Even if he meditates for many years in a remote valley full of
poisonous snakes，
Five hundred miles from the nearest habitation,
Would develop overwhelming pride."

If the meditator is able to use whatever occurs in his life as the path, his body becomes a retreat hut. He does not need to add up the number of years he has been meditating and does not panic when "shocking" thoughts arise. His awareness remains unbroken like that of an old man watching a child at play. As is said in a maha ati text: "Complete realization is like unchanging space."

The yogi of maha ati may look like an ordinary person but his awareness is completely absorbed in nowness. He has no need of books because he sees apparent phenomena and the whole of existence as the mandala of the guru. For him there is no speculation about the stages on the path. His actions are spontaneous and therefore benefit all sentient beings. When he leaves the physical body his consciousness becomes one with the dharmakaya, just as the air in a vase merges with the surrounding space when the vase is broken.

From 《Mudra》, by Chogyam Trungpa

不來不去，不生不滅。離諸造作，共舞空華

狂象王: 2006年 10月 21日 週六 1:06 pm
寧體：至深心髓
吉美林巴大師 造
秋揚•創巴仁波切 英譯
張志佛 中譯

譯者志：
此文乃無畏金洲智慧光尊者（即吉美林巴大師，龍欽心髓第二代傳承祖師）所造。于中多方闡明修習阿底瑜珈時，行人諸多幽隱禪病及對治之道，稀有難得，罕能值遇。今承上師三寶加持，譯者偶得于紐約某舊書肆；奇文妙寶，豈敢自珍，乃不吝鄙陋，恭譯是文，期供養上師三寶與一切如父如母有情。

此文乃是棄世緣，修習甯體之行人，攝伏諸般惑亂而作獅子吼。
馬哈阿底（大圓滿）遠離概念，超越取捨，乃諸波羅密之精髓，斯亦即唯覺無緣，如如不動之不修位也。
既明此已，乃以離戲之至忱，于馬哈阿底申無盡敬禮。
此乃阿底之精要，蓮師教敕心髓，諸空行母之命力，九乘之巔說如是。
唯由心船上師授，非僅文字語言表；然而最利致力於，最極教敕之修士，
以此故我著是文。此法非緣諸教理，亦非學說中出生，法界寶藏中取出。
…… ……
行人首當尋求與之有善業緣，具成就之心印傳承持明上師，並對上師淨信，庶幾方可傳承上師之證悟。馬哈阿底乃最勝離戲，當體即是，非可譬喻，毋能帳蔽，超離一切邊執，亦無可改變形色，當下明晰澄澈。若與之相合，禪修之欲念將自消融，因而解脫禪修與教理學說之束縛，實信乃於焉生起，能思之我亦不復有。如是不以善念生諸益，亦不以惡念生諸害，無紀念亦毋得為惑，而以波羅密多無盡大界相合，道中進詣之兆將自生起。諸般惑亂、謬誤等猶疑亦不不復有。

此教敕雖為諸乘之王，然行人概分上等受法者，次等受法者，與不堪受法者。於中，上等受法者甚為稀有；然而師資或難以遇合，如是竟無有所得，而于馬哈阿底之實性生出謬解。次等受法者始於研習教理而漸生解悟。今日頗有學人以之為實修；彼等之禪修或亦澄清無念，松坦安適，然此非短暫之樂受，卻誤認此即正定，無人能過之，並謂已得證悟而生自滿。是故，若無勝師指正，彼等所有僅是名言覺受。如馬哈阿底之經續所雲：「學理（解悟）如衣上補綻－－終將分離。」

學人每每揀擇善與惡念，此無異分離乳、水。諸人但能接受此生之苦受，卻無能以樂受為道。縱是大言已達最大極證悟者，亦纏縛於世間八法，而為天魔引誘，此意味彼實不了六識之自解脫。如是人等視聲譽為妙善之物，此不無異顛倒黑白，唱言烏鴉是白色的。於不念世間名譽，專注修行之行者，縱有較善境界，亦不可自滿，當于每日四時修上師相應法，亦祈求上師加持而得與師心相合，豁開正眼。若已生此覺受者，慎勿輕忽；當以此無比堅忍，奉獻今生，修持於是，則於空性之體驗將更趨寂靜，並將曆驗更勝之明晰鑒慧。複次，行者將漸體悟散亂之過患，而開啟抉擇智。亦有人等以念與無念為禪修之道；然而于中了知諸般起現者，概系緊縛之我執也，此應銘記於心。

行人于當析辨諸般曆驗之微細礙難，心存警惕，以其甚危也；蓋于時或過速標誌諸念為法身。應以當下無遷變、無錯謬之智以為對治。若得解脫教理臆想之束縛，行人將于行持中逐漸長養妙觀透析之覺性。若爾析辨座上座下之種種體驗者，將蹈入歧途，肇致諸多錯謬。若毋能明瞭己過，行人永不得證超越言思，當下自顯不斷之鑒慧；彼之所有，無非是止於言思之斷滅空見，此實為諸劣乘之征也。

若視空性如幻，僅是清晰之「臆想」與「空無」之相合，亦說為謬誤，此乃諸次續之覺受也；彼或肇因于不當修習梭巴哇咒。妄念既經調伏已，若舉心持「明」，視本心一片空蕩者，亦是錯謬。真實之鑒慧，乃是與念及寂靜具起覺智。

據馬哈阿底之教敕，禪修乃明瞭心中諸般起現，而乃安住於當下。若於座下能令此相續不斷，謂之「座下覺受」。欲「專注」於空性，及於座下以識心造作觀諸境如幻者，皆說為過謬。所謂「本來」，乃不為念起所影響者。是故監守「動」心，意欲禁制之，及壓制諸念之斷滅行，皆屬謬誤。

頗有人等以「當下」為心中瞬起之諸念。「當下」實乃本來覺智，具如前述。若于修與無修再無揀擇，無修位乃於彼心中出生，于時行人不再試圖改變或延長禪境，而有離諸疑之遍喜，其大異于感官之樂受與世俗享樂。所言「明」者，乃謂離諸沈

觀自在菩薩 行深般若波羅蜜多時 照見五蘊皆空
度一切苦厄 舍利子 色不異空空不異色色即是空空即是色 受想行識亦複如是 舍利子是諸法空相
不生不滅不垢不淨不增不減 是故空中無色無受想行識無眼耳鼻舌身意無色聲香味觸法無眼界乃至無意識界 無無明亦無無明盡乃至無老死亦無老死盡　無苦集滅道 無智亦無得以無所得故 菩提薩