珍惜生命，请勿杀人

[oldbei]

The Innate Mind of Clear Light
清光的本心

All Tibetan systems, in their final view, emphasize the fundamental innate mind of clear light.
所有的藏传系统，都归结于强调作为基础的清光的本心。
In terms of the center of these systems, all of the phenomena of cyclic existence and nirvana are the sport, the effulgence, of the fundamental innate clear light.
就这些系统的中心来说，一切轮回涅槃的现象都是作为基础的清光道德本心释放出来的运动和光辉。
Hence, the root, and foundation, of all of that is within the scope of cyclic existence and nirvana is the fundamental clear light.
因而，轮回和涅槃中的一切的根本和基础都是基础清光。

This being so, when practicing the spiritual path, there is nothing else needed to purify these impure appearances—which themselves dawn from within the context of innermost awareness or clear light—than to turn the fundamental innate mind of clear light itself into that through which you practice the spiritual path.
既然如此，在修行精神正道的时候，清洁不净的外部表现不需要别的东西——外部表现本身也来自于相关的最内感知或者清光——只需把基础的清光的本心变为您修行精神正道的途径。
Manifesting the fruit of practicing the path, the fundamental innate mind of clear light itself, when separated from all obstructive defilements, is the resultant omniscience of buddhahood, a state from which the greatest benefit to others can be effected.
当去除了所有的起着阻碍作用的污秽的时候，基础的清光的本心即是佛性取得的全知，由此境界，他人也可获得最大的益处，这体现了修道的结果。

 

[oldbei]

Introducing Innermost Awareness
最内感知入门

I will now explain the first section of the text Three Keys Penetrating the Core, from the mind of the great adept Dza Patrul Jigme Chokyi Wangpo (1808–87).
我现在由大师帕楚的思想来解释《穿核三要点》的第一部分。
Patrul Rinpoche’s teaching, and thus his poem, is organized around three keys for uncovering innermost awareness, the Great Completeness.
帕楚仁波齐的教导以及他的诗歌围绕着三个要点来发现最内感知，最大的圆满。
The essential meaning of how to place yourself in the core of reality is cast into three sets of quintessential teachings for the sake of severing the life, so to speak, of self-ruinous mistake.
如何将自己放在现实的中心的本质含义被放到三组精粹的教义里，以脱离所谓的自我毁灭的错误生活。
Here, I will discuss the first key:
这里我先来讨论第一点：

The view, the multitudinous expanse,
Is cast in practical essentials of three keys.
这个博大的观念被归为实用的三点精华。

I. 一、
First set your own mind in a relaxed state,
Not emitting, not withdrawing, without conceptuality.
首先，放松你的心境，不发送，不撤出，不概念化想法。
In this relaxed state of total absorption,
Suddenly shout PAT, striking your awareness,
Strong, intense, short. E MA HO!
Not any thing, astounding.
突然喊出帕特，破掉您的感知，强，密，短。意马候！
Astounding, unimpeded penetration.
惊人，无阻穿透。
Unimpeded penetration, inexpressible.
无阻穿透，不可言传。
Identify innermost awareness of the truth body.
认出真体的最内感知。
Its entity is identified within yourself—the first essential.
此物在您的内部——这是第一要点。

 

[oldbei]

I will try to provide a little commentary.
我来做些注解。

Relax
放松

The initial introduction to the view of naturally arisen innermost awareness cannot be made while you are involved in constantly generating many conceptions, such as thinking about good and bad and the like.
当您忙于不断地产生各种想法，比如评判好与坏等等的时候，我们就无法开始给您介绍自然出现的最内感知。
For instance, it is difficult to identify somebody you don’t know well in a huge crowd, but once you have been introduced to a person and come to know him or her, it is easy to identify the person even in the midst of a big crowd.
例如，从一群人中辨认出一个您不熟悉的人不是一件容易的事儿。但是，经过介绍，您认识他或她，哪怕是在一大群人中辨认出这个人来也变得容易。
Similarly, even though innermost awareness pervades every moment of consciousness, including every single thought, it is not possible to bring out innermost awareness in its nakedness without being introduced to it first, because it is bound and obscured by conceptual thinking.
类似地，即使最内感知在意识中无时不在，包含于每一个念头里面，不经介绍就让最内感知完全裸露出来不大可能，因为它被概念性的思考裹住了，使其难以辨认。
However, after you have identified it, you can see it even in the midst of a multitude of thoughts.
然而，一旦您认识了它，您能在众多纷乱的想法中也看到它。

 

[oldbei]

Therefore, without making any adjustments to your mind, such as by conceptually working at analysis, leave, among the various phenomena of the world, whatever appears to your mind—people, buildings, mountains, your work, your friends, your problems, and the like—as just an appearance, and do not get involved and polluted with identifying it and thinking, “This is such-and-such.”
因此，不要对您的头脑做任何调整，比如通过概念性的分析，只是在尘世众象之中，放下出现在您思想中一切——这包括人、建筑、山丘、工作、朋友、难题、等等诸如此类——因为它们只是表象。不要沉迷其中，被这些东西所污染，认为它们就是您的生活，总想“这个就是这个呀”。
Since a state of mere appearance and mere awareness needs to be sustained, do as the author of the poem says and “first set your own mind in a relaxed state,” not allowing the busy state of a multitude of thoughts.
由于纯表象和纯感知的状态需要延续，照着诗的作者所说的去做，“先把您的头脑放松”，别让它忙于思考。

 

[oldbei]

Stop Thinking for A While
保持一段不思考的时间

Naturally arisen innermost awareness naturally exists within you; it is naturally there, not newly generated or constructed by superficial conditions.
自然产生的最内感知是您内部的自然存在；它本来就自然在那里，并不是新近才产生的，或者是由一些外在的条件所致。
Rather, it is original wisdom, naturally flowing awareness whose continuum is itself fundamental, uncontrived.
这是一种原始的智慧，一种自然流动的感知，其绵延不断是基本的，非人为的。
For it to become evident to you now, do not allow new superficially fabricated conceptions to develop.
要让它对您彰显出来，不要任由肤浅构造出来的概念自由发展。
Do not emit new thoughts, and even when you notice that conceptions have been produced, do not exert yourself thinking that they have to be withdrawn; just let them disappear.
不要产生新的想法，即使当您注意到概念已经产生了的时候，不要下决心去努力撤除它们；而是让它们自行消失。
As the poem says, “not emitting, not withdrawing, without conceptuality.”
正如诗中所言，“不发，不撤，无概念化过程。”
Rather, vividly stay completely within the self-flow, the natural flow of nonconceptuality.
清醒而完全地处于自在之中，处在自然流动的无概念化过程中。
On the spot, let go of all conceptual thinking altogether.
此时此刻，让所有的概念化思想一起消逝。

 

[oldbei]

Shock
震促

Still, it is not sufficient just to keep your mind from diffusing and scattering.
然而，仅仅让您的思绪不散漫不凌乱是不够的。
Even if bliss, clarity, and nonconceptuality dawn in meditative experience, these interfere with being introduced to and identifying naturally arisen innermost awareness.
即使是喜悦、清醒、无概念化的感觉出现在打坐的体验之中，这些也还会干扰被引入和认知自然存在的最内感知。
You need to avoid even bliss, clarity, and nonconceptuality.
您甚至需要避免喜悦、清醒、非概念化的感觉。
You have to get beyond all of these.
您必须超越所有的这些感觉。

Therefore, in this relaxed state not affected and polluted by the tightness of conceptuality, suddenly shout PAT (pronounced “pat” with the tongue curled to the top of the mouth behind the front teeth while saying the final “t”)—strong, intense, and short—for the sake of immediately clearing out any and all of the commotion of thinking It is so-and-so, It is like this, It is like that.
因此，在这个不受概念化过程困扰所影响和污染的放松状态里，突然喊出帕特（发“帕特”结尾的“特”时，舌头翘起，在门牙的后侧，伸到口腔的顶部）——强，密，短——以即刻排除任何乃至所有的“这个是这个样子的，那个是那个样子的，它好像是那样的”思绪骚动。
The sudden sound of PAT will strike conceptual thinking out of your consciousness: “In this relaxed state of total absorption, suddenly shout PAT, striking your awareness, strong, intense, short. E MA HO! Not any thing, astounding.”
这种突然的帕特的声响会把您的概念化思绪击出您的意识：“在完全自在的放松状态下，突然叫出帕特，冲击您的感知，强，密，短，艾玛侯！空无一物，令人惊异。”

 

[oldbei]

Old thoughts have stopped and new thoughts have not yet been produced.
老的念头停止了，新的念头还没有产生。
For example, when a boat moves quickly through water, the water is moved to the two sides with an empty place right then and there in its wake at the back of the boat.
例如，当一艘船快速驶过水面的时候，水被分开，在船尾由此会形成一个空挡。

At the point of shouting PAT, between when you are unable to think your former thoughts and before you are able to produce new conceptions, in between those two, when you cannot make conceptual distinctions, there is astonishment, clarity, vividness, mere knowing.
在喊出帕特的时刻，在当你不能想到您前面的念头和没有产生新的念头之间，在这样的间隙中，您无法进行概念的区分，惊异、清醒、清晰、明了就产生了。

 

[oldbei]

If you have faith and keen interest, as well as a guide’s quintessential instructions, then remaining in place of the sudden removal of thoughts will be a sense of shock that cannot be identified as anything, this or that.
假如您有信念和强烈的志趣，在加上精神导师精粹的指点，在念头突然去除的时刻剩下的就是一种震撼的感觉，这种感觉无以伦比，非此非彼。
The clothing of thought suddenly thrown off, you will be left in a state of wonder, feeling astounded, astonished.
突然除去思想的外衣，您会进入一种神奇、惊奇、惊讶的状态。

There are several types of shock.
震惊分为几种。
One is like having your eyes closed and being unable to think anything; another is a state of nonconceptuality in which the mind is free from the pollutions of the mind being either too loose or too tight.
一种是像您闭上眼睛，想不到任何的事情；另一种是一种无概念化进程的状态，头脑不受过于放松或过于封闭的困扰。
There are also others.
还有其它种类的震惊。
At this juncture, the emitting and withdrawing of conceptuality has stopped to the point where you are in a state of astonishment, having lost the power to recognize objects as this or that.
在这样的时刻，概念的产生和移除都已停止，您处于一种惊讶的状态，已不能分辨事物的彼此。

 

[oldbei]

With a shock, mental activity suddenly halts.
在震惊之中，思维活动突然停住了。
For example, when a dog suddenly barks near you, you can be shocked into being unable to think anything.
比如，当一只狗突然在您傍边狂吠起来的时候，您会吃惊到不能思考任何事情。
Here, in this practice, you are released from the varieties of thought, from the binding confines of the groups of adventitiously generated new conceptions, but still it is not as if you have fainted.
这里，在这样的练习中，您从各种各样的想法中解脱出来，从非内在产生的新概念组群的捆绑中解脱出来，而且并不是说您就昏过去失去知觉了。
Rather, the perspective of your consciousness is vividly clear.
正相反，您的意识的洞悉变得十分真实清晰。

Texts speak of making evident a state in which the usual underlying consciousness has lost its intensity and conceptual apprehension cannot get started, and thus during this interval naked innermost awareness can manifest for a period.
经文常讲述刻意进入一种状态，在这种状态里，底层的意识失去了力度，概念化的想法无法开始，于是，在这样的间隙中，最内感知的本来面目便暂时呈现出来。
The great Tibetan scholar Mangto Lhundrub Gyatsho cites many scriptural sources, such as:
伟大的藏族学者戈雅措引述了多个经文文献，例如：

Between earlier and later conceptions, the continuum of the clear light of innermost awareness remains unbroken.
在早先和以后的概念之间，最内感知的清光延续不破。

 

[oldbei]

In the space between two thoughts, there is an easy opportunity for identifying this moment of innermost awareness.
在两个念头之间的间隙，我们有个容易的机会辨识最内感知的瞬间。

Therefore, this state of shock is not just astonishment, but also has, as Patrul Rinpoche says, “Astounding, unimpeded penetration.”
因此，震惊的状态不止是吃惊，还有如帕楚尔仁波切所说的“惊奇，无阻穿透。”
The nature of this is to be known, just as it actually is, in the context of experience, and is otherwise indescribable in words, so he says, “Unimpeded penetration, inexpressible.”
这种状态的性质还未知，在体验的意义上也实际如此，基本上是无法言说，所以仁波切才说“无阻穿透，无言可表。”
Though called innermost awareness of the truth body, it is inexpressible as any of the poles of being existent, nonexistent, and so forth.
虽然被称作是真相的最内感知，它是像任何存在的、非存在的、等等终极一样无法言表。
This innermost awareness of the truth body must be identified in experience.
这种真相的最内感知必须用体验来识别。

 

[oldbei]

Unless you can identify it, there is no way to sustain the view of the Great Completeness in meditation.
除非能识别它，我们没有别的方法来得到打坐之中持续的圆满之观。
This type of meditation, in which you are sustaining the experience of innermost awareness, is a case of remaining within the experience of what you are meditating on, rather than meditating on an object.
这种持续体验最内感知的打坐是一种保持集中在打坐体验本身的打坐，而不是集中在某个对象的打坐。

Beyond this, as is clear in Dodrubchen’s writings, if you are able to recognize all phenomena as the sport, vibration, or effervescence of this naturally arisen innermost awareness, this allows you to easily see that phenomena do not exist in and of themselves, independently, and are only set up by conceptuality.
除此之外，如多竺布琛在书中所明示的那样，假如您能够识别这种自然产生的最内感知如运动、振动、翻腾的各种现象，您就得以容易地看出现象本身并不自己独立存在，而仅仅是概念化进程设置的一个局。
When you identify innermost awareness, also called ultimate truth, and ascertain that all the phenomena of cyclic existence and nirvana are its effulgence, then along the way you understand that all pure and impure phenomena are, as the philosophical texts say, only nominally existent.
当您识别最内感知了，也就是所谓的终极真相，并且知晓所有的轮回和涅槃的现象只是它的光晕，您就会明白所有的纯粹和不纯粹的现象，正如哲学术语所说的那样，仅仅在名义上存在。
You understand that all appearing and occurring objects of knowledge are adventitious and essenceless, that although such phenomena have, from the start, not been established under their own power, they nonetheless appear to you to have their own autonomous nature, whereupon you adhere to this sense of seeming existence from their own side.
您明白所有现形的和发生的知识的对象是无常的和虚幻的，这样的现象从一开始就不是自发产生的，尽管它们对您来说看上去是本性自为的，您执着于从它们角度感受似是而非的存在。
You further understand that this misapprehension leads to engagement in various good and bad actions and the accumulation of those predispositions, leading to still more entanglement in cyclic existence.
您进而明白这样的错觉致使您采取各种各样或好或坏的行动，而这些倾向的积累使您陷入更深的轮回。

 

[oldbei]

To identify innermost awareness and properly sustain it in meditation, it is important to have previously reflected on from where the mind arises, where it abides, and that into which it ceases, as well as other analytical techniques.
要辨识出最内感知并在打坐中持续这种感知，很重要的是以前对思维从何处产生，在何处驻留，于何处消逝，有所反省，并掌握一些其它的分析技巧。
For these practices, the reasonings as they are laid out in the great texts are helpful.
对于这些修行来说，伟大的经文中展现的推理是有所帮助的。

If you can cause all these phenomena to appear as the vibration of innermost awareness, not deviating from the sphere of that mind, you will not come under the influence of conventional conceptions.
如果您能使所有的这些现象都作为最内感知的振动而出现，不超出思想的范围，您就能摆脱世俗观念的影响。
When you identify your own basic entity yourself and directly ascertain its meaning continuously and forever in meditative equipoise, then even though acting in the world, you are enlightened.
当您自己看清了您自己基本的本身，并且连续不断地掌握它的意义，以及保持住打坐状态的平衡，即使您活在现世，您也是个觉悟了的人。

This article is adapted from the Dalai Lama’s new book, The Heart of Meditation, translated and edited by Jeffrey Hopkins from oral teachings, published by Shambhala, 2016.
本文节选自达赖喇嘛的新书《打坐之心》，由杰弗里霍普金斯从口授翻译并编辑，有沙姆布哈拉于2016年出版。

 

[oldbei]

倘若这世上有一个宗教可以和现代科学需要相容，这个宗教想必是佛教。


没有宗教的科学有所缺失，没有科学的宗教迷茫不清。


如果科学证明某些佛教信仰是错误的，佛教就必须改变。