观自在的三个阶段

• An Eternal Now

  19 Aug 12, 00:05

  http://bobo19790521.blog.163.com/blog/static/310419442012738580914/

  观自在的三个阶段  

  2012-08-03 20:58:00|  åˆ†ç±»ï¼š é‡�è¦� |å­—å�· è®¢é˜…

  涉入修行，从一个凡夫到一ä½�观自在è�©è�¨ï¼Œå¤§çº¦ç»�历三步路： 

   

   

   

  一ã€�观“自在”。 观“所”期。

   

  读这三个字时，é‡�点è�½åœ¨“自在”二字上，“自在”是所观的对象。凡夫修行，开始观察身心å�Šå…¶åŠ¨ä½œï¼Œè¡Œä½�å��å�§ï¼Œæ‰€è¡Œæ— ç¢�……这是最粗浅层次的“观自在”。

  此时的“观”是动è¯�，自在是“宾语”，动宾结构。此时之观，é‡�点è�½åœ¨æ‰€è§‚的对象，å�³å¿ƒæ‰€ï¼Œä¸€åˆ‡æ³•“å°˜”之上ï¼�

  此个阶段的修习，是“背觉å�ˆå°˜”阶段，练习所生æˆ�的主è¦�效果是专注ã€�清é�™ã€‚属修定的范围。

  这�观还属于凡夫�的观。

   

  二ã€�“观”自在。观“能”期。

   

  读这三个字时，é‡�点è�½åœ¨“观”字上。此阶段的é‡�点，在于所观的主体。这是å�ˆè¿›åŒ–一层的观自在，由开始观心所，移行到开始观察心上æ�¥ï¼Œå�³é‚£å�˜åŒ–中的ä¸�å�˜è€…。

  此时，“观”å­—çš„è¯�性，开始由动è¯�化为å��è¯�，“观”是主语，“自在”是宾语，主宾结构。这一阶段的观行é‡�点，在心的觉性上，å�³å¯¹å°˜è€Œç”Ÿçš„心镜上。

  这个阶段的观，是“背尘å�ˆè§‰”阶段，å�³ä¿®è¡Œäººå¸¸è¯´çš„“返闻闻自性”ã€�“观观”ã€�“è§�è§�”ã€�“闻闻”ã€�“觉觉”等。此期开始涉入修慧。

  这�观属于���的观。

   

  三�观自在。离能所期。

   

  此时的观，�在二元里缠缚了，离开了能与所。没有观者，没有所观，纯一心光。心如明镜，得大圆镜智。

  此时的“观自在”三个字，是“观——独自存在”ã€�“唯‘观’存在”çš„æ„�æ€�。此时的语å�¥ï¼Œä¸�å†�是主宾或动宾结构，它仅是一个陈述å�¥ï¼Œä¸�å�«æœ‰“动作”。

  这是离“能ã€�所”期，入“无为法”期，æˆ�“大è�©è�¨”期，å�—“寂ç�­ä¹�”期，å�š“无事闲人”期，了悟“诸法无自性”期。

  此时深知“一切法体本空，一切法相唯识”，直观ç»�验到“诸法空相”。心ç»�二百六å��字的陈述，正是在这样的“观自在”下所è§�到的。

  这是涉过彼岸的佛观。

   

  上述三观，对一些人是有次第的，对一些人没有次第。进化层次低的修行者�能观到他所进化之时和之�的事物，进化程度高的修行者能�时观和观到一切境界。

• An Eternal Now

  26 Aug 12, 21:26

  (The following is my english translation. Note: this is an ok-article, but don't take the 'bodhisattva view' and 'buddha view' too literally, and it only manages to describe the realization up to Thusness Stage 4. But it is quite important to go through these insights.

  If your view is still dualistic (as in the first two level), you are certainly not even a first stager Bodhisattva! It may be considered great realization in Advaita/Hinduism, but one cannot be said to have entered the gate in Buddhism. In fact even non-dual experience is insufficient as one may have a tendency to fall into the one mind of substantial non-duality - the peak of Hindu realization. Bodhisattva goes one step further and realizes twofold emptiness.)

   

  One who embarks on the path of cultivation, from the stage of ordinary being to a Bodhisattva who "observes one's freedom', roughly goes through three steps:
  
  1. Observing "freedom". Stage of observing "object"
  
  Reading these words, the emphasis is on the word "freedom". "Freedom" is the objective target of observation. When an ordinary being cultivates, initially the practitioner observes mind and body's movement, from action, standing, sitting and sleeping, one acts without obstruction. This is the most crude level of "observing one's freedom".
  
  This "observation" is a verb, "freedom" is an object, so it is of a verb-object structure. At this point of view, the emphasis is on the objective target of observation, it is the object of mind, it is all the "dust" of phenomena!
  
  This stage of practice is the stage of "turning one's back on Awareness and uniting with the dust [of phenomena]", the aim of practice is to cultivating a focused mind and attain inner silence and tranquility. It belongs to the area of cultivating concentration.
  
  This form of "observation" still belongs to the observation of worldly beings.
  
   
  
  2. "Observe" freedom. Stage of observing "subject"
  
  Reading these words, the emphasis is on the word "observing". In this stage the emphasis is on the pure Subject. This is another level of evolution in "observing one's freedom", as one begins to observe the Mind's Subjectivity or Source, that is the unchanging Subject/Self amidst change.
  
  In this case, the nature of the word "observe", which was initially a verb has now turned into a noun, "observe" is the host, "freedom" is the guest, it is of the host-guest structure. The emphasis at this point of practice is on Mind's Essence of Awareness, that Mirror-Mind that manifests/reflects when facing the dust of phenomena.
  
  This stage of observation is called "turning one's back on the dust of phenomena to unite with Awareness", and this is what practitioners often call "turning the perceiving around to perceive one's Self-nature", "Observing the Observing", "Seeing the Seeing", "Hearing the Hearing", "Awareness Watching Awareness", etc. At this point one begins to enter into the cultivation of wisdom.
  
  This sort of observing belongs to the observing of the bodhisattvas.
  
   
  
  3. Observe freedom. The period of leaving subject-object dichotomy
  
   
  
  At this time, observing does not fall into the two poles of subject and object. There is no observer nor the object of observation, there is only purely one Mind-Luminosity. Mind is like a mirror and attains to the Great Perfect Mirror Wisdom.
  
  In this phase, "observing freedom" is "observe - only this exists", meaning "only 'observing' exists". This statement is no longer of the guest and host nor the verb-object structure, it is only a declarative sentence, it is without action.
  
  
  This is the period of leaving "subject and object", entering into the period of "unconditioned dharma", attaining the phase of "Great Bodhisattva", the phase of experiencing the "bliss of quiescent cessation", the phase of "unoccupied man", the period of realizing that "all dharmas are without self-nature".
  
  At this period one deeply understands "all dharmas's are empty of substance, all dharmas' appearances are only consciousness", and one directly experiences "all dharmas are empty-apppearances". Heart Sutra's statement of two hundred and sixty words are all realized within the words of "observing freedom".
  
  This is the vision of the Buddha who has crossed over to the other shore.
   
  
  With regards to the three levels of observing that has been described, some people attained them in linear steps, while some do not. Those practitioners of low-evolutionary level who are of the gradualists can only see as far as what he has realized thus-far and all that he has realized before, while those practitioners who are of high level evolutionary level can simultaneously know all states.