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无欺的勇气 【萨姜米庞仁波切】==试译

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发表于 2011-5-28 11:40:13 | 显示全部楼层 |阅读模式
Bravery without DeceptionMy father, Chögyam Trungpa Rinpoche, introduced the teachings of Shambhala to the West. These teachings are called “the sacred path of the warrior,” for they emphasize bravery as an important factor in determining the outcome of our personal future and that of the world.

Bravery is defined as “the act of both personally and socially manifesting.” If we manifest our potential, liberation will arise. If we do not manifest, confusion arises. Bravery is that moment when we manifest 110 percent. It is the act of wholeheartedly having the courage, relaxation, and insight simply to be. We arrive at this ability to be by cultivating a steady and forthright attitude toward the present moment.

To be a warrior is to experience life on our own two feet, without the companionship of habitual patterns. In order to engage in bravery, we must be willing to be free of deception. The Shambhala tradition regards any aspect of life as a potential path of warriorship. But if we use our activities as a buffer that prevents us from being, those same activities become a nesting ground for habitual patterns and cowardly traits—elements of deception that allow us not to be fully present.
If our lives are based on deception, they are rooted in a serious fabrication. To equate deception with riding posture, we are slightly askew. In a jousting match with an oncoming rider—who we could equate with genuineness, egolessness, and cheerfulness—we would fall out of the saddle. If we are to face these principles and incorporate them, we must be properly mounted in our minds and in our lives.

The self-deception that prevents our being brave is based on not living wakefully, in the moment. It is the result of avoiding relative virtue and absolute virtue. At the relative level, because we cannot be strong in our social and personal situation, we deceive our spouse, children, or friends. Then, at the ultimate level, when it comes to following a spiritual path, we are already accustomed to a somewhat deceptive momentum. It is hard to be totally honest, and difficult to follow the instructions.

It makes sense that the prerequisite for facing the facts is known as bravery, for to face the facts is brave. We cannot continuously hide in excuses. The excuses we use fall into three categories. First, there is the deception of a double tongue. Because we are unable to face the facts, we avoid them. The schism in our mind has reached our lips, and we are constantly saying one thing and doing another. With words, we cover our life with a web of deception. There is a feeling that if we continue to elaborate the deception, it will finally become true.

The second excuse is being cowardly. Being cowardly means being content within our own cowardliness. We have no motivation to go beyond it with bravery. It is similar to being lazy or stuck, when we feel as if we can be no other way. In meditation practice, we have no real intention of stabilizing our mind, generating kindness, or discovering our inherent goodness. Socially, we have no desire to meet new people or experience new things. Therefore, just as bravery is a state of being, cowardliness is a state of being. We actually feel like we are being, but since it is with tremendous deception, we have fooled ourselves.
The third excuse is deception itself. Deception has become our game plan. We might even take a perverse thrill in it. While a feeling of embarrassment may mark the previous excuses, this one is tinged by pride. It takes on an intellectual twist, whereas being cowardly is more emotional, and speaking with a double tongue is slightly more paranoid. This one indicates some cleverness. It has a hint of inscrutability. Thus we attract other people with similar intellectual deceptiveness.

These self-deceptive patterns allow us to hide out in any experience. For example, we can use our religious belief as a place to hide. Rather than becoming more compassionate and considerate, we contort the doctrine into a veil to support our narcissism. We can use any religion to perpetuate deception when we are not relating to its deeper principles.

Or we can hide in a scientific black hole. Because we feel uncomfortable, especially in the body, we try to have a sense of being in the mind. Since science in general relates to two areas—the micro-level and the macro-level—we are therefore always in another dimension. We have not learned how to be. In science there is a tendency to relate to nihilism. Therefore to be brave is to relate to the manifest quality of goodness that is imperceptible hard to locate, and impossible to measure—but is nonetheless absolutely necessary if one is to engage in life fully.

We can also engage in deception at the kitchen-sink level, where cooking, cleaning, and parenthood become a form of escape. When layered with a self-engrossed pride in staying busy, these worthy but mundane aspects of life shelter us from a greater sense of bravery.

Another obvious form of deception is relying on drugs, alcohol, and other stimuli. This indicates the basic inability to relate with our minds, and thus with our lives. We feel high and good, but we are not moving forward. This form of deception can penetrate all walks of life, keeping us hibernating in a certain cowardly attitude. Eventually we have to be brave, sober up, and move on.

Deception is not a sign that we have karmic difficulties. Rather, it indicates a lack of honesty and insight. Constantly seeking a high in a desperate search for love or some fantastic new experience; we lack bravery regarding our lives. Trying to avoid boredom, pain, hard work, aging, and other traits of samsara and impermanence, we lack bravery regarding the reality of the world. Tricking ourselves into thinking we are having various meditation experiences because we are unable to sit with the simplicity of our mind, we lack bravery regarding the fathomlessness of our own being. In all these cases, deception is the result of a general state of cowardice, which indicates a lack of strength. It keeps us from relating to things in a forthright, steady way.

In reality, life is perpetual motion. We cannot apply the slow-motion feature, or push the “Save” button and deal with it later. Life is always coming at us, or more accurately, we are always heading into life. Being hesitant, not approaching life engaged in forwardness, has a ripple effect. Life buckles behind us and builds up pressure, forcing us to move forward. With cowardice, we are then forced to deal with issues at an accelerated rate, beyond what is comfortable or convenient.

The Shambhala vision is that human beings possess basic goodness, and therefore, like birds, are designed to move forward. In an interesting twist of logic, the teachings tell us that in order to always be journeying forward, we must first turn back to our origin: the primeval ground of basic goodness. That reverse journey begins with the steadiness and forthrightness we apply in our meditation. Here we become familiar with bravery free of deception—no hidden corners in our mind or our life. Such intimacy with ourselves eventually brings the ability to engage in life without manipulating, glad-handing, or squirming. Free of deception, we can move forward on every level—with vision manifesting as bravery.
 楼主| 发表于 2011-5-28 11:49:33 | 显示全部楼层
http://sakyong.com/teachings.php?id=45

原文出自此处。系创巴仁波切之子萨姜米庞仁波切近作。
发表于 2011-5-28 12:19:28 | 显示全部楼层
 楼主| 发表于 2011-7-6 21:06:32 | 显示全部楼层
我父亲创巴仁波切将香巴拉教法传入了西方,这些教法被称为“勇士的神圣道路”,因为这些教法强调勇气是决定个人与世界命运的一个重要因素。

勇气被香巴拉教法定义为“同时彰显个人与社会的行为”。如果我们彰显我们的潜力,自由将会升起,反之,惑乱将会升起。勇气是我们彰显我们110%潜力的时候。勇气是全心拥有勇气、随缘自在与洞见。我们通过对培养坚定直接地面对当下的态度而达到拥成这种能力。

成为勇士是不用习惯的行为模式自己独力去体验生活。为了充满勇气,我们必须愿意从自欺中解脱。香巴拉传统将生活的任何一面都视为勇士前行的潜在道路。但如果我们把我们的行为作为阻挡我们真实存在的缓冲,同样的行为会变成习惯行为模式与懦夫特质的巢穴,自欺的因素使得我们不全心在当下。

我们的生活是基于自欺的、根植于一个精心编造的谎言。为了以骑士的姿态与自欺决斗,我们需要有一些(身体的)倾斜。在一个骑士的决斗中,我们需要真诚、无私与欢欣,如果做得不好,我们也可能会从马鞍上坠下。如果我们准备面对原则并且坚持原则,我们必须善巧地安住在我们的心智与生活中。

自欺阻止我们的勇敢,因为我们在当下不能保持清醒。自欺是躲避相对层面的美德与绝对层面的美德的结果。在相对的层面,我们不能在个人与社会情境中保持坚强,因此我们欺骗我们的配偶、孩子与朋友。在终极层面上,当我们需要追随精神道路的时候,我们已经习惯于某种自欺的惯性。我们很难对自己彻底诚实,难以听从指导。

面对现实的前提是勇敢,因为很明显,面对现实是勇敢的。我们不能一直在借口中躲藏。我们使用的借口有三种,首先是口是心非。因为我们无法面对现实,我们躲避现实。这个头脑中的分裂体现到了我们的嘴上,我们总是说一样做另一样。通过言辞,我们用自欺之网来覆盖我们的生活,我们感觉到如果我们不断修饰幻像,幻像最终会成为真实。

第二个借口是懦弱。懦弱是指我们在自己的懦弱中感到舒适。我们不想勇敢地超越懦弱。这类似懒惰或不知所措,我们感觉到我们似乎无路可走。在禅定实践中,我们没有真心地去安定意识、生起慈悲心或者发掘我们内在的德行。在社交上,我们不想去见新人或者经验新事物。因此,正如勇敢是一种存在的姿态,懦弱也是一种存在的状态。在第二个借口中,我们感到自己似乎真实地存在,但因为巨大的自欺相伴随,我们愚弄了自己。

第三个借口是自欺本身。自欺已经成为我们的游戏规划。我们有时甚至会为此任性地激动。之前的借口们可以用用一种困窘的感觉来标识,而这个借口用骄傲感来标识。这个借口偏向心智,第二个借口懦弱则更多是情绪化的,而第一个借口-口是心非-则是有点倾向于妄想症。这个借口表明一些聪明,暗示高深,因此我们会吸引其他有类似心智幻像的人。

这些自欺的方式让我们得以在任何体验中躲藏。比如我们会把我们的宗教信仰来作为一个躲藏的地方。我们会扭曲教义,把教义变成支撑我们自恋的面纱,而不是变得更加有同情心与体贴。如果我们不坚持教义里更深层次的原则,我们会用任何宗教来延续自欺。

或许我们会在科学的黑洞里隐藏。因为我们感觉不适,特别是生理的不适,我们会试图在心理中寻找存在的感觉。因为科学通常与两个层面有关:宏观与微观,我们因此经常在另外一个维度上。我们没有学过如何真正地存在。在科学中有一个倾向:虚无主义。因此,虽然勇敢是与难以感知、难以定位与无法测度的美好品质相关联的,但如果一个人想彻底地投入生活,这些品质是绝对必需的。

我们有可能在家务劳动的层面上陷在自欺里,当我们把做烹调、清洁与看护小孩子变成一种逃避的途径。我们带着自我麻醉的骄傲保持忙碌,这些有价值的平凡生活内容将我们与更大意义上的勇敢隔绝。

另外一个明显的自欺形式是依靠毒品、酒精与其他刺激。这表示我们缺乏与我们的心连接的基本能力,也无法与我们的生活连接。我们感觉很兴奋很好,但我们没有在进步。这种形式的自欺可以渗透于生活的所有经历,让我们以一种懦夫的态度冬眠。最终我们需要勇敢起来、清醒起来并前进。

自欺不代表我们有业障,而是代表我们缺乏诚实与洞见。我们经常绝望地寻找爱或某些让人迷醉的新体验让自己感到兴奋,我们对我们的生活缺乏勇气。因为试图避免乏味、痛苦、艰苦的工作、衰老和其他轮回与无常的特质,我们对现实世界的真相缺乏勇气。我们不能与我们单纯的心共处,因此我们对我们自我存在的奥秘缺乏勇气,我们欺骗自己,认为我们有各种冥想的体验。在所有这些情况下,自欺是总体懦弱的结果,说明我们缺乏力量,这阻止我们与万物以直接了当的方式连接。

实际上生活是永恒的变化。我们不能启动”慢动作”模式,或者按“保存”键,然后回头再去处理它。生活不断向我们走来,更准确地说,我们总是不断投入生活中去。犹豫、不向前推动生活会有副作用。生活把我们束缚住并积累压力,逼迫我们前进。如果我们懦弱,我们会被迫以越来越快的速度处理事务,因此不再舒适或顺心。

香巴拉的见地认为人类拥有基本的美德,因此,就像鸟一样,是天生就向前飞行的。这是一个有趣的逻辑悖论:香巴拉教法告诉我们为了不断前行,我们首先要回到我们的本源:我们美德的原始基础。这个溯源的旅行以我们在冥想中应用的坚定与直率开始,我们在这里与无有自欺的勇敢逐渐熟悉,在我们的心与生活中没有不再有隐藏的角落。这样与自我的亲密最终会给我们带来没有造作、虚伪的热爱或扭曲的生活。没有了自欺,我们可以以彰显的勇气为愿景在每一个层面上取得进步。

[ 本帖最后由 jialin618 于 2011-7-8 00:12 编辑 ]
 楼主| 发表于 2011-7-7 12:18:40 | 显示全部楼层
以上翻译在某些地方有值得斟酌的地方,望方家指正。
发表于 2011-7-7 14:09:42 | 显示全部楼层
发表于 2011-7-7 21:55:38 | 显示全部楼层
随喜师兄。

vision此处译为“愿景”一词似乎不太好理解,可否译为“见”或“见地”,类似大圆满见或净土宗见地的说法。
 楼主| 发表于 2011-7-8 00:10:30 | 显示全部楼层

随喜师兄。

vision此处译为“愿景”一词似乎不太好理解,可否译为“见”或“见地”,类似大圆满见或净土宗见地的说法。

有理,谢谢。
 楼主| 发表于 2011-7-8 00:14:07 | 显示全部楼层
我又仔细斟酌了一遍,又修改了一次,现在比原来更有信心了。

但这句话我依然不很懂确切的意思:

因为科学通常与两个层面有关:宏观与微观,我们因此经常在另外一个维度上。
这样直译是没错,但意义对我来说有点模糊。
 楼主| 发表于 2011-7-8 00:17:20 | 显示全部楼层
还有一个不确定的翻译是“借口”,虽然这样直译应该也可以,但我觉得可以有更好的词汇来表达,这个excuse的意思实际上是有点避难所、盾牌的意思。
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