道家視角下的《心經》解讀 - 第八定和第九定
Interpretation from the perspective of Tao on 「The HeartSutra」- the 8th Jhana and the 9th Jhana
到第八定，「非想非非想處天」，又高了一層，比前面更加深入。這個就不用解釋了，也沒辦法解釋，但這些都是可以自己體驗的，除非你走到這一步，親自去實踐。這非常關鍵。
The eighth Jhana is one step further and more advanced than prior, we can experience the differences ourselves. There is no need to explain what 「Non thinking and Not Non Thinking」 is, as there is no way to explain it, unless you experience it yourself. This is very important.
接下來把前面全部超越做到之後，是關鍵之中的關鍵，就是我修行時走過的一個非常艱難的歷程，只有到了這一步，才能破除無明。很多人說只要我懂了這些理論上的道理就是破除了無明，其實真正實修實證發現，破除無明是在禪定之中，超越了肉體，超越了心靈，在靈魂層面去破除的。
What comes next after we are done with all prior requirements is the most crucial, which happens to be one of the most difficult stages that I personally went through during my practice. Not until you have reached this point can you say that you have defeated ignorance. Many people mistake conceptual understanding of theories with actual eradication of ignorance, while in fact it has been proven that ignorance is broken in meditation (Jhana) during practice, after body and mind have been transcended. This happens deep within our soul.
所謂無明就是我不知道自己從哪裡來，也不知道到哪裡去，而且也不明白為什麼投胎到地球而沒有投胎到其他地方，這就是無明。所以為了破除這個無明，走完前面八個靜定，我們就要追溯自己的過去，老子在道德經中告訴我們「返還嬰兒」，這是非常關鍵的步驟。
Ignorance is called such because we have no knowledge of where we come from and where we are going to. We are also clueless why we are reincarnated on this earth instead of somewhere else. This is ignorance. So in order to overcome ignorance, after we have finished the prior eight Jhana stages, we need to trace back to our past lives, just as Lao Zi has told us in Tao Te Ching to 「return to when we were infant」. This is a very critical step.
就是從現在開始在打坐入靜的時候，一步一步地觀察我的昨天，我去年、前年、三年前、五年前、十年前一步一步一直走，最後回到母親的子宮裡，回到胎兒的狀態，這是追溯我們過去世，觀察我從哪裡來的必經之路。然後繼續向裡邊走，在靈魂層面繼續回憶，不是後天意識，後天身體的這些早就超越了。所以前面的四禪八定是關鍵，沒有那個基礎這些都是天方夜譚，沒有辦法去體驗。
Starting from now, we need to recall and observe our past step by step in the stillness when we meditate in sitting. Step by step we trace back to the day before, a year ago, three years ago, five years ago, ten years ago, until at the end when we are back inside the wombs, back to being fetus. This is the only way to trace back to our past lives and observe where we come from. Continue on, we trace further back, digging deeper within our soul, instead of trying to remember through acquired consciousness, which has long been transcended. Therefore, the previous mentioned eight Jhana is the key, without which all of the backtracking experiences are out of the question.
當我們從母親的身體向前穿越，我的親身體驗是會經過一條很長很長的通道，沒有一點光線漆黑一片，心裡還有一些害怕的感覺，微微不安，但是經過多次修行，最後穿越過去，一下子到了一個新的境界，一個很光明的地方，這就回到了自己的前世。一下子回憶起過去，上一輩子是什麼人，在什麼地方生活過，經歷了哪些事情，這就是破除迷信、破除無明的一個方法，這叫做宿命。一世一世地向前追溯，就可以把我們的靈魂從肉體中分離出去，因為從投胎的那一刻起，靈魂就被封在肉體裡，相當於身體是靈魂的一個監獄，把我們關在裡邊出不來。
From my personal experience, traveling further back from our mothers』 wombs, we will be passing through a very long and pitch black passage devoid of any trace of light. Despite slight fear and a bit of uneasiness, through many repeated practices, we would finally cross over and come to a new realm, a very bright place, which is the previous life. We can recall, in an instant, of who we were, where we had lived, and everything that we had experienced. This is a way to do away with superstition and overcome ignorance. This is the so-called destiny. By tracing back all of our past lives, one after another, we can separate our soul from the body. Because from the moment when we are reincarnated, our soul is trapped inside the body. The body acts as a prison of our soul, in which we are trapped.
頭頂有一個穴位打開之後就叫做天門穴，封住之後就叫做百會穴，靈魂就在裡邊關著。這樣向前追溯，我的親身體驗是我這樣一代一代向前走，最後可以追溯到一千年前很多很多世的記憶，就知道自己原來是這麼回事，到了什麼地方，怎麼生的怎麼死的，生了什麼病招了什麼災，都有記憶。所以我跟身邊的朋友開玩笑，如果以記憶作為年齡標準，那我都是一千歲的人了。這是一個玩笑話，但是從修行的角度有它的道理。所以道教修行每一步都是有景有驗有證明的。
There is an acupoint on the top of our head. When it is opened, it is called Tianmen acupoint, meaning the gate to the heaven. While closed, it is called Baihui acupoint, inside of which our soul is trapped. Baihui literally means hundred convergences. From my experience I could trace back my past lives one by one, up to over one thousand year lifetimes』 memories. I would know then the things that had happened to me, the places that I had been to, the way I had been born and had died, the diseases I had suffered from, the disasters that had visited upon me, etc., all the memories would be brought back to me. I have said to my friends jokingly that based upon the memories I have, I would have been a thousand year old man. Jokes aside, it makes perfect sense from a spiritual practice point of view. Therefore, every step along the way of Taoist practice can be proved with empirical experience.
然後觀世音菩薩還要繼續修，因為那只是一個境界還沒有到彼岸。就是我們回憶起來過去世，還沒有到彼岸。接下來觀世音菩薩最後要到的一個境界是第九定「滅盡定」，進入這裡就進入彼岸。滅就是消滅，儘是盡頭，盡頭沒有了消滅了就是彼岸。只有到了滅盡定之後我們才能夠解釋心經後面的話。如果沒到這個境界，後面的解釋全是理論不是真實的，不是從修行的角度所要表述的真實密意，必須是到了這種靜定之後才會有體驗。
Having progressed so far, Avalokitesvara Bodhisattva needs to continue practice, as being able to recall memories of the past lives is just part of the process and not the end of the journey. We have not crossed over to the other side yet. Continuing on, Avalokitesvara Bodhisattva reaches the final stage, called the 9th Jhana, the concentration of total cessation. This is the other side. When everything including the end has been eliminated, we have set foot on the other side. Only then can we explain what comes next in the Heart Sutra. Otherwise, the explanations that follow are just theories instead of real experiences. Since the attempt to understand is not coming from a practice standpoint, the actual hidden message will be lost. You can only truly experience them after entering into this stage.
到了這個地方就可以說「照見五蘊皆空，度一切苦厄」。就是整個九個次第全部走完的時候，所有的眼耳鼻舌身意都發生了很大很大的變化，人間所有的煩惱痛苦統統都沒有了，包括什麼業障啊，難轉的定業啊到這個地方統統都破掉了。
At this stage, you will be able to as the Heart Sutra puts it: 「Perceive the empty nature of five skandhas and transcend all suffering」. That means, when the entire nine Jhanas have been fully experienced, fundamental changes have taken place in eyes, ears, nose, tongue, body and mind, and all the troubles and sufferings in this world are now gone. All karmas have been eradicated.
孫悟空就是一個很好的說明，他頭上帶了一個金箍，只要唐僧一念咒語，他就會感覺頭部越來越緊、疼痛難忍，這就說明還沒有到最後一步，總有一個力量控制著他，如來佛祖的五指山為什麼能夠壓住他，他還沒有到達彼岸。最後經過九九八十一難把西天的佛經取回東土之後封為鬥戰勝佛，孫悟空就要求師父念一個松箍咒，把頭上的金箍去掉，「我過去是有點調皮搗蛋不聽話，現在我都成佛了，就把這個摘了吧。」唐僧說：「我沒有什麼松箍咒，你摸一摸自己的頭。」結果他一摸沒有了。
Take Sun WuKong, the Monkey King as an example. He has a gold hoop around his head. Whenever Tripitaka chants one particular mantra, the gold hoop would increasingly tighten up, and the Monkey King would feel unbearable pain. This is because he hadn’t made the final step to reach the other side. Until then he would always come under the control of some forces. This is how he was put down and suppressed under the Five Finger Mountain by the Tathagata Buddha, because he has not yet reached the other side. But after he had defeated all the demons and overcame all the difficulties in eighty one tests and returned to China from Nepal with the Buddha’s scriptures, and was granted the title of Victorious Fighting Buddha, he playfully put a request to his master to chant another mantra to loosen up the gold hoop so he could remove it from his head. Monkey King said : "I used to be little naughty and disobedient. Now I’m a Buddha and I want this off my head." Xuan Zang (Tripitaka) said, "I don't have any mantra to loosen up the hoop. You can see for yourself if it’s still there」. He did, and it was not there anymore.
《西遊記》是一本最好的修行經典，大家要作為一本枕邊書反覆看，這不是一般的故事，是每一個修行人真實的修行歷程，非常有價值。它就在告訴我們到此地沒有什麼能夠約束你了，金箍自動就消失了。在這個狀態下如來佛祖拿一個五指山再來壓他是沒用的，壓不住的。五指山就比喻我們身上的業障，而到了第九個定靜業障全部度完，對你沒有用了，這就是「度一切苦厄」。這才把「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」全部解釋完。所以你看只有這幾句話，如果沒有實修實證是不容易明白的。
"Journey to the West" is the best classics for spiritual practice, we should keep it readily by our side and go over it more than a few times. It tells not just an ordinary story, rather it details a roadmap a true spiritual practitioner goes through, and it is truly valuable. It tells us that when we are at this stage nothing can restrain us anymore, just like the gold hoop magically disappears by itself. At this stage, even the Tathagata Buddha could not suppress him under the Five Finger Mountain any longer. Five Finger Mountain is a metaphor for our karmas, which have all been transcended while practicing the nine Jhanas and could no longer deprive us of our freedom. This is the meaning of "to be free from all suffering". By now we have fully clarified the meaning of "Avalokitesvara Bodhisattva, when practicing the profound prajna paramita, perceived the empty nature of the five skandhas, and thereby became free from all sufferings 」. Now you see why the true meaning of these few sentences is difficult to be understood without experiencing it ourselves through practice.
後面所有的內容都在講靈魂層面，如果不懂得這個道理就是亂解釋。它是描述一個境界叫做「舍利子，色不異空，空不異色，色即是空，空即是色，受想行識，亦復如是」。「舍利子」有幾種解釋，道教修行把它看成內丹，修行到一定時候通過能量的聚集成為一顆內丹。自己閉目打坐時可以觀察到丹田裡金光閃閃很小的一個能量點，就叫做舍利子。這就是修行層面，當然從理論上解釋為一個人的名字也可以。但是我們要從修行角度，就可以指導每個人從此岸真正地走到彼岸。
What follow in the sutra all come across from the standpoint of the soul. Without understanding this, any attempt to explain the scripture would not make any sense. This is the state of mind as the Buddha had described 「 Shariputra! Form is not different from emptiness, Emptiness is not different from form. Form is emptiness, emptiness is form. So it is with feeling, conception, volition, and consciousness.」 Now there are several explanations for "Shariputra ". Taoist practice defines it as NeiDan, which is formed from the accumulated energy after a certain period of spiritual practice. At that time when we close our eyes and meditate, we can perceive a tiny and shiny golden energy point in Dantian. This is Shariputra. Of course this is coming across from the angle of spiritual practice. In theory it can certainly be interpreted as a person's name. But coming from the perspective of spiritual practice, it can be used to truly guide everyone from this side to the other side.
舍利子就是很小一個能量凝聚的點。「色不異空，空不異色」就是修到這個層面，這個舍利子，你說它是一個物質，確實是物質，是一種能量，是由人體的精氣神反覆修煉的成果，所以肯定是一種物質一種能量，但是用任何的儀器任何所謂的科學方法都檢測不到，在物質世界它是空的，看不到摸不著的。所以「色不異空，空不異色」，這個舍利子、內丹，你可以說它是物質，也可以說它是空的。後面進一步說明舍利子「色即是空，空即是色」。這個內丹、舍利子，精氣神凝聚的能量既是物質的又是空的，既是空的又是物質的。
The Shariputra is formed from energy condensed into a tiny point. When the spiritual practice has reached this stage, then the true meaning of 「Form is not different from emptiness, Emptiness is not different from form」 can be revealed. Shariputra can be considered as a matter, because it is. It is also energy, elevated from our vital essence, Chi and spirit through repeated practice. So it has to be a matter and form of energy, but it cannot be detected by any instrument or by any so-called scientific method, because it cannot be seen or touched in the material world. So it is described as 」 Form is none other than emptiness, emptiness is none other than form ", both Shariputra and Neidan can be looked at as matter, and can also be viewed as being empty. We are going to explain Shariputra in more detail as in 「Form is emptiness, emptiness is form」. Neidan or Shariputra is a form of energy condensed from the vital essence, the Chi and the spirit. It is both form and emptiness, emptiness and form at the same time.
上一篇
【道教智慧】站樁養生術 Stake standing practice to keep in good health
【道教智慧】站樁基本姿勢 Basic Posture of Stake Standing
【道教智慧】採集日精月華 Collecting the Essence of the Sun and the Moon
【道教智慧】金光修煉法 The Golden Light Practice Method
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