【離言叢書10】《大圓滿直指教授密意》

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　　本書說及觀修的密意，為此叢書補充唯說見地的不足 本書收入蓮花生大士《大圓滿直指教授》及談錫永上師《心經頌釋》兩篇，由談上師闡其密義。 蓮花生大士的一篇，原名《藉見赤祼覺性得自解脫》（Rig pa ngo sprod gcer mthong rang grol），所說實為入無學道的觀修，所以在依其教法來作抉擇與決定時，行者至少亦須已入見道（初地），若依中觀宗的說法，那便是已然現證般若波羅蜜多，依瑜伽行派的說法，那便是已然觸證真如。 甯瑪派所傳的全部觀修法門，都屬於加行法，分為外、內、密、密密四個層次。

　　四部加行法都有儀軌，可以作為觀修時的依止，至於正行法則無儀軌建立，上師教授弟子，唯作「直指教授」 如今說甯瑪派大圓滿教法的人，往往將立斷（且卻，khregs chod）與頓超（妥噶，thod rgal）視為大圓滿的正行法，學人對這兩門教法非常嚮往，以為是大圓滿法的究竟，實不知此亦僅為加行法。由本篇題目便應該知道，所謂正行，便是得見「赤祼覺性」，得此覺性即得自解脫。所謂「赤祼覺性」，便是遠離世間一切名言句義而覺，得離名言句義便是「赤祼」，由此「赤祼」，便得離一切戲論入無分別，這才是觀修的第一義。 至於《心經頌釋》，恰好便能補足蓮師一篇所未說的前行法。 本論結構，依外義、內義、密義的次第。 外義先依龍樹說緣生，破外境的自性與自性相，復依彌勒瑜伽行說至「任運圓成」（圓成自性相），隨後歸結至如來藏思想。 內義為修證，所以須依彌勒瑜伽行而說。本篇先決定龍樹四重緣起，實即瑜伽行之三性三無性，由是可知，依彌勒瑜伽行說修證，與依龍樹觀修緣起實無分別。 密義說如來藏果，究竟現證如來藏即是金剛喻定，這是現證如來法身前最後的一個定。由金剛喻定究竟現證清淨大平等性，法身清淨，法身功德大平等周遍一切界，二者雙運，即是佛的根本智與後得智雙運。

 

 

談錫永

全佛文化

2018年9月（初版2刷）

平裝本 / 263頁 / 15x21cm
 

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