祖古烏金仁波切 vs 年幼的明就仁波切 甚深精要的指引
有一天，我和父親祖古烏金仁波切一起靜靜坐著，在禪修當中，我朝上瞥了一眼，驚訝地看到父親也正俯視著我。
「孩子，你在禪修嗎？」他問。
「是的！」我自豪地回答，因父親終於注意到我而滿溢著歡喜。
我的回答似乎讓他覺得很有趣，他停了一會兒，然後輕輕告訴我：「不要禪修。」
我的自豪瞬間喪失。
已經好幾個月了，我盡最大的努力去模仿所有來親近父親的禪修行者。我學會一些簡短的祈願文，姿勢標準地坐著，並且努力讓自己混亂的心平靜下來。
「我認為我應該要禪修的。」我用顫抖的聲音說著。
「禪修是個騙局，」父親答道。
「當我們試圖去控制心或者抓住某個經驗時，就見不到當下此刻本具的圓滿。」他指向窗外繼續說：「向外直視那湛藍的天空，純淨的覺知就像虛空，無限而開放。它永遠都在這裡。你不需要製造它，唯一要做的就只是安歇在其中。」
那一瞬間，我所有關於禪修的希望和期待都放掉了，有了一瞥超越時間之覺性的經驗。
幾分鐘後，父親繼續說：「一旦你認識到覺性，就沒有什麼事要做的了。不需要禪修或以任何方法來改變你的心。」
「如果沒什麼事要做的了，」我問：「意思是我們不必修持嗎？」
「雖然沒什麼事要做，你確實必需讓自己嫻熟這個認識。」
「你也必需培養菩提心和虔敬心，並永遠以迴向功德來封印你的修持，願一切有情也都能認得自己的本性。我們仍然需要修持的原因，是因為一開始，我們對自心的真實本性僅只是瞭解而已。然而，藉著一再一再地讓自己熟悉這種瞭解，最終它將轉化為直接體驗。但即使到那時候，我們仍然需要修持。體驗是不穩定的，因此假若我們不繼續讓自己熟悉這純淨的覺性，我們可能又看不見它，而再次陷入自己的各種念頭和情緒中。另一方面，如果我們精勤修持，這體驗將轉化為永不失去的證悟。這就是大圓滿的道。」
－－明就仁波切〈Beyond Meditation〉
One day, as we sat together in silence, I glanced up at him in the middle of my meditation and was surprised to find him gazing down at me.
“Are you meditating, son?” he asked.
“Yes, sir,” I said proudly, filled with joy that he had finally noticed.
My answer seemed to amuse him greatly. He paused for a few moments and then said gently,“Don’t meditate.”
My pride vanished. For months, I’d been doing my best to copy all the other meditators who came to be with my father.
I learned some short prayers, sat in the right posture, and tried hard to still my turbulent mind.
“I thought I was supposed to meditate,” I said with a shaky voice.
“Meditation is a lie,” he said.
“When we try to control the mind or hold on to an experience, we don’t see the innate perfection of the present moment.” Pointing out through the window, he continued, “Look out into the blue sky.
Pure awareness is like space, boundless and open. It’s always here. You don’t have to make it up. All you have to do is rest in that.”
For a moment, all of my hopes and expectations about meditation dropped away and I experienced a glimpse of timeless awareness.
A few minutes later he continued, “Once you’ve recognized awareness, there’s nothing to do. You don’t have to meditate or try to change your mind in any way.”
“If there’s nothing to do,” I asked,
“Does that mean that we don’t have to practice?”
“Although there’s nothing to do, you do need to familiarize yourself with this recognition.
You also need to cultivate bodhichitta and devotion, and always seal your practice by dedicating the merit so that all beings may recognize their own true nature too. The reason we still need to practice is that at first we only have an understanding of the mind’s true nature. By familiarizing ourselves with this understanding again and again, however, it eventually transforms into direct experience.
Yet even then we still need to practice. Experience is unstable, so if we don’t continue to familiarize ourselves with pure awareness we can lose sight of it and get caught up in our thoughts and emotions again. On the other hand, if we are diligent in practice, this experience will transform into a realization that can never be lost.
This is the Path of the Great Perfection.”
