Nāropa
2024/09/19 12:42
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再次回到歷史人物，我們以印度圣人那洛巴为例子。那洛巴結婚了，但他的妻子在了解他遁世的想法后，大度地同意离婚。那洛巴最終成為上師帝洛巴 (Tilopa) 的弟子，帝洛巴在对那洛巴的訓練中起到了皮條客的作用。帝洛巴给那洛巴制定很多戒律规定，其中包括一種稱為《永恆的大乐》：
「找個女孩吧，」帝洛巴告訴那洛巴。 「她必须是在十六歲到二十五歲之間。」然后那洛巴被授予初级入门的实操修法，就是借助性伙伴来幫助证得輪迴和涅槃无二。
一位大師的行為永遠無法預測，有一天帝洛巴突然斥責比丘那洛巴和一個女人睡覺。 「這不是我的錯，」那洛巴抗議：「這是我的陰莖造成了所有的麻煩。」經過多年的努力操练，他無法控制自己的動物慾望，盛怒之下，那洛巴用石頭擊打他勃起的陰莖，直到他痛得差點昏過去。帝洛巴隨後用关于快乐和痛苦的基本认知的话语安撫他的門徒！
那洛巴在這次和其他考驗中倖存下來並獲得了完整的密宗灌顶加持。他將所学傳承給了藏人瑪爾巴，一生為居士，養育了一個大家庭。馬爾巴的得意弟子是著名的密勒日巴，西藏最受歡迎的詩人聖人。
密勒日巴過去常常赤裸裸地四處遊蕩，有一次，一大群惡魔幻化出一个巨大的阴户的幻境，试图挡住米勒日巴的去路。密勒日巴施以破解咒，把他勃起的陰莖插入，然後放置一個陰莖形狀的石頭到陰道狀的岩石里面。后来此处成為受歡迎的纪念地。
這位裸體的聖人經常把他的陰莖懸掛在外面到处闲逛。有一天，密勒日巴和他的大弟子惹瓊巴受到一个聰明的少女熱瓊瑪的挑戰。當她第一眼看到兩人的時候她輕蔑地笑道：「一個老人和一个乳臭未干的毛孩......赤裸裸地展示自己的身體，赤裸無恥......兩個寡廉鲜耻的流氓......一對佛教玩偶。」
密勒日巴和熱瓊巴齊聲吟誦長詩为自我辩解。例如，关于他們的裸體，他们是這樣辩解：「不經意地暴露了我們的男性器官證明我們没有自我设定的羞耻感。如果一個人全身心投入宗教，就沒有理由去感受虛假的羞恥。貪婪、仇恨、偷竊和背叛信任才確實是可恥的，而不是裸體。」
少女和她的同伴們被這二人的表演彻底征服，并請求加持灌顶，在道歉之后——按照金刚乘文本中的惯例，有点不協調、不匹配——身為女性。 「我們可能有女人这种較低的身相，但是在佛法的心志中卻不分男人還是女人！」密勒日巴不顾这些障碍收她们为弟子，熱瓊瑪和熱瓊巴以奉献精神的伴侣「同修」過一段時間。
像許多苦行僧一樣，密勒日巴起初似乎貶低女性。當有一位優秀的女孩要成为他的新娘时，他做出了輕蔑的回应：
起初，這位女士就像天上的天使；
你越看她，就越想凝視。
人到中年，她變成了帶著屍體眼睛的惡魔；
你對她說一句話，她就吼回你兩句。
她拉扯你的頭髮，撞到你的膝蓋，
你用你的手杖攻擊她，但她用大勺子回击
到了生命的盡頭，她變成了一頭沒有牙齒的老牛。
她憤怒的雙眸燃燒著惡魔之火进入入你的內心！
我遠離女性以避免打架和爭吵。
對於你提到的年輕新娘，我沒有兴趣。
然而後來，美女Tserinma和她的四姊妹將自己奉獻給密勒日巴，他便与她们中的每一位都进行了男女合二为一的极乐双修，並把她们当成自己的空行母。
密勒日巴宣稱：「一個人可以成佛，或者作為在家修行者或僧侶。
帝洛巴、那洛巴、馬爾巴和密勒日巴都在他們的教学中使用了性。
Turning again to historical figures, we have the example
of Nāropa, the Indian sage.57 Nāropa married, but his wife
magnanimously agreed to divorce when she saw that his
mind was set on renouncing the world. Nāropa eventually
became the disciple of the guru Tilopa, who during part of
his training had functioned as a pimp. Tilopa subjected
Naropa to many kinds of disciplines, including one called
“Eternal Delight”:
“Get a girl,” Naropa was told by Tilopa. “She must be
between sixteen and twenty-five years old.” Naropa was
then given instruction in the practice of the Lower Gate,
unifying samsara and nirvana with the aid of a sexual
partner.58
A guru’s behavior is never predictable, and one day
Tilopa suddenly upbraided Nāropa, a monk, for sleeping
with a woman. “It is not my fault,” Naropa protested. “It is
my penis that is causing all the trouble.” In a fit of rage at
his inability to control his animal desires after years of
practice, Nāropa smote his erect penis with a rock until he
nearly passed out from the pain. Tilopa then soothed his
disciple with a discourse on the essential identity of
pleasure and pain!
Nāropa survived this and other tests and received full
initiation into the Tantra. He passed the transmission to the
Tibetan Marpa,60 who remained a layman all his life and
raised a large family. Marpa’s star pupil was the famous
Milarepa, Tibet’s favorite poet-saint.
Milarepa used to wander around stark naked, and once a
host of demons attempted to block his path by conjuring up
a mirage of huge yoni. Milarepa countered the spell by
thrusting out his erect penis and then placing a phallicshaped
stone into a vagina-shaped rock. This spot later
became a popular shrine.
This naked saint was constantly being criticized for going
about with his penis hanging out. One day Milarepa and his
chief disciple Rechungpa were challenged by the clever
maiden Rechungma. When she first cast eyes on the two
ascetics she laughed with scorn: “An old man and a callow
youth . . . exhibiting their bodies, nude and shameless . . .
two unscrupulous rascals . . . a pair of Buddhist puppets.”
Milarepa and Rechungpa defended themselves with a
long poem chanted in unison. Their nakedness, for
instance, was explained thus: “Heedlessly exposing our
male organs proves that we have no self-made shameful
feelings. If one devotes himself body and soul to religion,
there should be no reason to feel false shame. It is greed,
hatred, theft, and betrayal of trust that are truly shameful,
not nakedness.”
The maiden and her companions were won over by the
performance of the two and begged to be initiated, after
apologizing—somewhat incongruously, one would think, in
a Vajrayāna text—for being women. “We may have a lower
body-form as women, but in the Buddha-mind there is
neither man nor woman!” Milarepa accepted them as
disciples despite their handicap, and Rechungma and
Rechungpa practiced together for a time as “companions in
devotion.”
......
Like many ascetics, at first Milarepa seemed to disparage
women. When offered a fine girl as a bride he responded
with scorn:
At first, the lady is like a heavenly angel;
The more you look at her, the more you want to gaze.
Middle-aged, she becomes a demon with a corpse’s
eyes;
You say one word to her and she shouts back two.
She pulls your hair and hits your knee,
You strike her with your staff, but back she throws a
ladle.
At life’s end, she becomes an old cow with no teeth.
Her angry eyes burn with a devilish fire
penetrating deep into your heart!
I keep away from women to avoid fights and quarrels.
For the young bride you mentioned, I have no
appetite.65
Later, however, the beauty Tserinma and her four sisters
offered themselves to Milarepa, and he performed the Bliss
of Two-in-One with each and took them as consorts.
Milarepa declared: ‘One may reach Buddhahood either as a
lay practitioner or a monastic.”
Tilopa, Nāropa, Marpa, and Milarepa all used sex in their
teaching.
「找個女孩吧，」帝洛巴告訴那洛巴。 「她必须是在十六歲到二十五歲之間。」然后那洛巴被授予初级入门的实操修法，就是借助性伙伴来幫助证得輪迴和涅槃无二。
一位大師的行為永遠無法預測，有一天帝洛巴突然斥責比丘那洛巴和一個女人睡覺。 「這不是我的錯，」那洛巴抗議：「這是我的陰莖造成了所有的麻煩。」經過多年的努力操练，他無法控制自己的動物慾望，盛怒之下，那洛巴用石頭擊打他勃起的陰莖，直到他痛得差點昏過去。帝洛巴隨後用关于快乐和痛苦的基本认知的话语安撫他的門徒！
那洛巴在這次和其他考驗中倖存下來並獲得了完整的密宗灌顶加持。他將所学傳承給了藏人瑪爾巴，一生為居士，養育了一個大家庭。馬爾巴的得意弟子是著名的密勒日巴，西藏最受歡迎的詩人聖人。
密勒日巴過去常常赤裸裸地四處遊蕩，有一次，一大群惡魔幻化出一个巨大的阴户的幻境，试图挡住米勒日巴的去路。密勒日巴施以破解咒，把他勃起的陰莖插入，然後放置一個陰莖形狀的石頭到陰道狀的岩石里面。后来此处成為受歡迎的纪念地。
這位裸體的聖人經常把他的陰莖懸掛在外面到处闲逛。有一天，密勒日巴和他的大弟子惹瓊巴受到一个聰明的少女熱瓊瑪的挑戰。當她第一眼看到兩人的時候她輕蔑地笑道：「一個老人和一个乳臭未干的毛孩......赤裸裸地展示自己的身體，赤裸無恥......兩個寡廉鲜耻的流氓......一對佛教玩偶。」
密勒日巴和熱瓊巴齊聲吟誦長詩为自我辩解。例如，关于他們的裸體，他们是這樣辩解：「不經意地暴露了我們的男性器官證明我們没有自我设定的羞耻感。如果一個人全身心投入宗教，就沒有理由去感受虛假的羞恥。貪婪、仇恨、偷竊和背叛信任才確實是可恥的，而不是裸體。」
少女和她的同伴們被這二人的表演彻底征服，并請求加持灌顶，在道歉之后——按照金刚乘文本中的惯例，有点不協調、不匹配——身為女性。 「我們可能有女人这种較低的身相，但是在佛法的心志中卻不分男人還是女人！」密勒日巴不顾这些障碍收她们为弟子，熱瓊瑪和熱瓊巴以奉献精神的伴侣「同修」過一段時間。
像許多苦行僧一樣，密勒日巴起初似乎貶低女性。當有一位優秀的女孩要成为他的新娘时，他做出了輕蔑的回应：
起初，這位女士就像天上的天使；
你越看她，就越想凝視。
人到中年，她變成了帶著屍體眼睛的惡魔；
你對她說一句話，她就吼回你兩句。
她拉扯你的頭髮，撞到你的膝蓋，
你用你的手杖攻擊她，但她用大勺子回击
到了生命的盡頭，她變成了一頭沒有牙齒的老牛。
她憤怒的雙眸燃燒著惡魔之火进入入你的內心！
我遠離女性以避免打架和爭吵。
對於你提到的年輕新娘，我沒有兴趣。
然而後來，美女Tserinma和她的四姊妹將自己奉獻給密勒日巴，他便与她们中的每一位都进行了男女合二为一的极乐双修，並把她们当成自己的空行母。
密勒日巴宣稱：「一個人可以成佛，或者作為在家修行者或僧侶。
帝洛巴、那洛巴、馬爾巴和密勒日巴都在他們的教学中使用了性。
Turning again to historical figures, we have the example
of Nāropa, the Indian sage.57 Nāropa married, but his wife
magnanimously agreed to divorce when she saw that his
mind was set on renouncing the world. Nāropa eventually
became the disciple of the guru Tilopa, who during part of
his training had functioned as a pimp. Tilopa subjected
Naropa to many kinds of disciplines, including one called
“Eternal Delight”:
“Get a girl,” Naropa was told by Tilopa. “She must be
between sixteen and twenty-five years old.” Naropa was
then given instruction in the practice of the Lower Gate,
unifying samsara and nirvana with the aid of a sexual
partner.58
A guru’s behavior is never predictable, and one day
Tilopa suddenly upbraided Nāropa, a monk, for sleeping
with a woman. “It is not my fault,” Naropa protested. “It is
my penis that is causing all the trouble.” In a fit of rage at
his inability to control his animal desires after years of
practice, Nāropa smote his erect penis with a rock until he
nearly passed out from the pain. Tilopa then soothed his
disciple with a discourse on the essential identity of
pleasure and pain!
Nāropa survived this and other tests and received full
initiation into the Tantra. He passed the transmission to the
Tibetan Marpa,60 who remained a layman all his life and
raised a large family. Marpa’s star pupil was the famous
Milarepa, Tibet’s favorite poet-saint.
Milarepa used to wander around stark naked, and once a
host of demons attempted to block his path by conjuring up
a mirage of huge yoni. Milarepa countered the spell by
thrusting out his erect penis and then placing a phallicshaped
stone into a vagina-shaped rock. This spot later
became a popular shrine.
This naked saint was constantly being criticized for going
about with his penis hanging out. One day Milarepa and his
chief disciple Rechungpa were challenged by the clever
maiden Rechungma. When she first cast eyes on the two
ascetics she laughed with scorn: “An old man and a callow
youth . . . exhibiting their bodies, nude and shameless . . .
two unscrupulous rascals . . . a pair of Buddhist puppets.”
Milarepa and Rechungpa defended themselves with a
long poem chanted in unison. Their nakedness, for
instance, was explained thus: “Heedlessly exposing our
male organs proves that we have no self-made shameful
feelings. If one devotes himself body and soul to religion,
there should be no reason to feel false shame. It is greed,
hatred, theft, and betrayal of trust that are truly shameful,
not nakedness.”
The maiden and her companions were won over by the
performance of the two and begged to be initiated, after
apologizing—somewhat incongruously, one would think, in
a Vajrayāna text—for being women. “We may have a lower
body-form as women, but in the Buddha-mind there is
neither man nor woman!” Milarepa accepted them as
disciples despite their handicap, and Rechungma and
Rechungpa practiced together for a time as “companions in
devotion.”
......
Like many ascetics, at first Milarepa seemed to disparage
women. When offered a fine girl as a bride he responded
with scorn:
At first, the lady is like a heavenly angel;
The more you look at her, the more you want to gaze.
Middle-aged, she becomes a demon with a corpse’s
eyes;
You say one word to her and she shouts back two.
She pulls your hair and hits your knee,
You strike her with your staff, but back she throws a
ladle.
At life’s end, she becomes an old cow with no teeth.
Her angry eyes burn with a devilish fire
penetrating deep into your heart!
I keep away from women to avoid fights and quarrels.
For the young bride you mentioned, I have no
appetite.65
Later, however, the beauty Tserinma and her four sisters
offered themselves to Milarepa, and he performed the Bliss
of Two-in-One with each and took them as consorts.
Milarepa declared: ‘One may reach Buddhahood either as a
lay practitioner or a monastic.”
Tilopa, Nāropa, Marpa, and Milarepa all used sex in their
teaching.
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