噶千仁波切
（噶千仁波切開示於“一億阿彌陀佛心咒持誦閉關法會”）
我們昨天提示過法本29頁最後一行，其中說到“當體熄滅我執邪見妄”。可能有些同修對此理解的還不太清楚，所以我們再來提示一下。你們當中許多人都領受過大手印和大圓滿的教法，而大手印與大圓滿的教義就含在這一行里了（注：法本中為“當體熄滅我執邪見妄，現前無我法身之密意，住於無執明空離戲境。”）
不論外在器世間有多廣大、眾生有多巨量，它們都含在一個人的身心之中，一個人的身、心即是外在器世間和一切眾生的縮影。我們講過用邏輯推理的體係來審視這一點，審視我們是否可以在外在身體和內在心念中找到真實存在性，而經過仔細審視後，我們在身、心之中找不到任何實有之物。我們真正檢省之時就會發現——執取自我的人和被執取的自我，這兩者實際都是不存在的。基於這樣的了悟，法本此處說：“當體熄滅我執邪見妄”。
Yesterday, we talked about the last line on page 29: “Self-grasping, misconceptions and delusion thereby collapse in themselves.” We will talk about this again because some students may not have clearly understood this. Many of you have received instructions on Mahāmudrā and Dzogchen, and the meaning of Mahāmudrā and Dzogchen is contained just in this line.
No matter how vast the outer universe and sentient beings are, they are contained within the body and the mind of a single person. The body and mind of a person are microcosms of the external universe and all the sentient beings. We have said that the system of logical reasoning investigates this point; it investigates whether we can find a valid existence either in the outer body or in the inner mind. After thorough investigation, we cannot find any true existence either in the body or in the mind. When we really examine this, we will find that both-- the one that holds onto a self and the self that is held onto-- actually do not exist. Realizing this, it says here: “self-grasping, misconceptions and delusion collapse.”
今晚，我們要提示一下法本29頁最後一行的第二句話：“現前無我法身之密意”。當我們內觀自心時，找不到可被執取的自我，但此處有對執取自我的覺知，這份覺知的本質即是佛陀的法身。
雖然法身是空性的，但我們不能說法身不存在，那會讓我們落入斷見。有些人知道心性非實有，可他們執著於不存在。而我們既不能說它不存在，也不能說它存在。如果執取事物為常存實有，那我們就落入常見這個邊見中了。斷見和常見這兩個見地都沒有如實看待事物，它們都是邪見。
Tonight, we will talk about this second sentence on page 29: “The state of selfless dharmakaya is realized.” When we look inside the mind, we cannot find a self to hold onto. There is an awareness that holds onto the self. When you understand and realize the nature of this awareness-- the awareness that holds onto the self-- that awareness is the Buddha's dharmakaya.
Although it is empty, one cannot say that the dharmakaya does not exist. This would lead to a view of nihilism. Some people understand that the nature of the mind does not exist, but they grasp at non-existence. However, one cannot say that it doesn't exist; neither can one say that it exists. However, if one holds onto its permanent and actual existence, one falls into the extreme view of eternalism. Both these views of nihilism and eternalism do not realize how things really are --they are misconceptions.
按照佛教的觀點，心性既非存在，也非不存在。內觀自心時，我們無法找到存在或不存在。舉例來說，當你看電視，或用投影儀觀看影劇時，所有內容都儲存到投影儀這個小小的機器盒子裡了，投影儀這個機器就像是根本淨識，所有事物都從此而生。
密勒日巴尊者稱之為平常赤裸心識。它常在於此而從未離開，它超越來去。念頭來來去去的，但是了知這些念頭的覺性並無來去，覺性常在常住。當你專注於覺性時，有時會出現前念已滅、後念未生的那麼一刻，如果你仔細洞察念頭之間的這個空隙，就會看到此處有廣大的清明，有知道心中無念的明覺，你一定要了識這個覺性。
《心經》中稱其不可說，超越言詮，超越概念。此明覺能清晰了知念頭的不可得，這正是你須要守護或保任的，你要持續安住在此覺性之中。覺性即是法身，既不能說它存在，也不能說它不存在。法身安住如虛空，我們在其中找不到一個“我”，而在這如虛空的法身心中，唯有一切諸佛。
According to the Buddhist view, we are instructed that the nature of the mind neither exists nor does it not exist. When we look inside the mind, we cannot find either existence or non-existence. For example, when you watch TV or a show on a projector, you have this little machine box, the projector, and everything is stored in the projector. This machine, this projector, is like the basic consciousness, the clear consciousness from which everything arises.
Milarepa had called this the ordinary bare consciousness. It is always there and never goes anywhere; it is beyond coming and going. Thoughts come and go but there is an awareness that recognizes these thoughts. This awareness is always there; it always stays. When you focus on this awareness, at times, there will be a moment where past thoughts have ceased and future thoughts have not yet arisen. If you look into this space in between the thoughts, there is great clarity. There is a clear knowing awareness that knows that there are no concepts in the mind. This is the awareness that you must recognize.
The Heart Sutra calls this inexpressible, beyond word and beyond thought. There is a clear knowing awareness that clearly knows the non-existence and absence of the thoughts. This is the awareness that you must preserve or sustain; you must continue to abide within this awareness. This awareness is the dharmakaya. It can neither be said to exist nor can it be said to not exist. The dharmakaya abides like space, and we cannot find a self within the dharmakaya. Within the space-like mind of the dharmakaya, all the Buddhas remain.
法身的本質是清明與空性。清明，即是能了知的清淨覺性，例如它能知道並清晰辨別誰說了什麼、發生了什麼事等等。你一定要直觀這個無所不知的明覺，這個能了知一切的明覺的本質是什麼？當你觀照此覺性時，同樣無法執取於它，它像虛空一樣，不可說，超越言詮與概念，無法安立名字。你不能說它不存在，因為它在參與輪涅之中的一切活動。你也不能說它存在，因為並沒有可執取的實物。它是空性的，是無法執取的明空之雙運，它不能像一個物體一樣被抓取，因為它無形也無相。
由此法本中說“無執離戲狀”，它離於執著，無跡可尋。說它不存在，因為我們找不到任何具有形狀、顏色或模樣的實物。但同時我們又不能說它不存在，因為我們明明在從事著世間和出世間的各種活動，覺性在參與所有這些活動。沒有覺性，身體是無法發揮作用的，覺性是這些活動的推動者，我們找不到任何存在或不存在的東西，它絲毫不可被執取。而無法被執取的覺性正是遠離造作、遠離執著的明空雙運，這是我們禪修時必須串習的。
The nature of this dharmakaya is clarity and emptiness. This clarity is the clear knowing awareness that knows—it is the knowing awareness. For example, it knows and clearly discerns what someone has just said or what just happened. There is a clear knowing awareness that knows, and it is just this awareness that recognizes everything that you must directly look at. What is the nature of that clear knowing awareness that knows anything that happens? When you look at this awareness, you again cannot grasp at it. It is like space. It is inexpressible, beyond word and thought and it cannot be given a name. You cannot say that it doesn't exist because it engages in all the different activities in samsara and nirvana. You also cannot say that it exists because there is no substance to grasp at. It is emptiness; it is a union of clarity and emptiness that cannot be held onto. This awareness cannot be grasped like an object because it has no characteristics or shape to hold onto.
Thus, it says that it is “free from grasping and elaboration.” It is free from grasping and cannot be found anywhere. It does not exist because we cannot find any substance that possesses any shape, colour or form. At the same time, we cannot say that it is not there because we clearly engage in activities in the world and in the Dharma. There is an awareness that engages in activities. Without the awareness, the body is just a piece of matter. The awareness is the one that engages in the activity. We can neither find anything that exists nor anything that doesn't exist. It cannot be grasped at in any way. And not being able to be grasped at--this awareness is the union of clarity and emptiness free from elaborations, free from any fixations. This is what we must habituate when we meditate
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