风马

Still on the hill that dominates Lerab Ling offering sang, Rinpoche continues his teaching. After presenting the main principles of sang, he now gives a concise and clear explanation of “wind horse”, or lungta in Tibetan.

仁波切仍在俯瞰 列绕林 的山丘上供养桑烟供，继续他的开示。介绍完桑烟供的主要原则之后，他现在简明清晰地解释「风马」。

Now I will tell you the main reason why the Sollo Chenmo sadhana is so important, and why Guru Rinpoche needs to manifest in the form of a drala. This has all to do with the quality that we term lungta or “wind horse”. The ‘dralas’ increase that quality in beings. There is something quite important in what I am saying, so pay attention.

现在，我要告诉你们，为什么《大祈请》成就法如此重要，以及为什么莲花生大师需要显现为战神。这全都与我们称作「风马」的功德有关。战神能增长众生的这种功德。我所说的这里有一个相当重要的要点，请留心。

Among the six realms of samsara, ‘gods’ experience only happiness during their lifetime. Their minds experience no suffering. When the moment of death comes though, they have to face the suffering of transference and of falling into a lower rebirth. For humans, on the other hand, the experience is mixed. During our lifetime we experience states of joy and happiness, states of pain and suffering, or mixed positive and negative experiences. Hell beings in the lower realms experience only suffering.

在轮回六道中，「天人」一生只享受快乐，心中不经历痛苦。不过，当死亡来临时，他们必须面对迁转和堕入恶趣的痛苦。人类的经历则是苦乐交杂。我们一生中经历欢喜快乐，也经历苦痛，或苦乐相混的情形。恶趣中的地狱众生，则只经历痛苦。

We might think of beings in three categories: the highest realms in samsara, the lowest realms, and somewhere in between, where there is a mixture of good and bad. All of these experiences of happiness, suffering, or mix of happiness and suffering come from karma. The only thing responsible for producing karma is mind. Nothing or noone else does it.

我们可以将众生分成三类：轮回中最高的境界、最低的境界，以及介于其间、有好有坏的境界。这一切快乐、痛苦或苦乐交杂的经历，都来自业。造业的唯有心，除此之外，没有任何事物或任何人能够造业。

The mind, however, is such that under ordinary circumstances we have no power over it. We may have in our mind the intention to do something of a very virtuous nature. But if something goes wrong, our mind can change and become quite negative. At the same time we can also experience states where we are motivated in a negative, non-virtuous way and then that changes into something positive.

然而，心的情形是，通常我们对它没有控制力。我们心里可能本想做一件非常善的事，但若事情出了差错，心便会改变，变得相当恶劣。同时，我们也可能处在负面、不善的动机之中，而后又转变为善。

In any case, the strongest factor is the mind. What controls the mind is the ‘lung’, the wind inside the body. At the moment, you’re just sitting there thinking. But you have no control over what thought arises in your minds. Thoughts do arise. When they arise, we act based on them, which creates karma. The wind is responsible for all this; it provides the conditions for the thoughts to arise. The wind (lung) is like a mount upon which the mind rides, like a rider on a horse (ta), so it is called “wind-horse”.

无论如何，最强有力的因素是心。控制心的是「lung」，即体内的风。此刻，你们只是坐在那里想事情，却不能控制心中生起什么念头。念头确实会生起。念头生起时，我们便据此行动，从而造业。这一切由风推动；风为念头的生起提供了条件。风（lung）如同心所乘的坐骑，就像骑手乘着马（ta），所以称为「风马」。

When lungta flourishes and is in a good state, the mount of the mind is going up and is stronger, even for the mind that arises from negative karma. So virtuous mindsets embrace attachment, aversion, ignorance, jealousy, and pride, which then arise as the five wisdoms, their nature.

当风马兴盛、状态良好时，心的坐骑便向上提升、更有力量，即便是由恶业生起的心也如此。于是，善的心态摄持贪、嗔、痴、嫉妒与傲慢，它们便显现为自身的本性——五智。

However, if your lungta is not flourishing, then even though you may have the motivation to do something virtuous, or you try to follow the path of Buddha’s teachings, as your mind is motivated by negative emotions, it drags you down and you cannot find liberation from samsara. Needless to mention all the karma that we create through all the small worldly actions that we undertake in relation to our likes and dislikes; you all know that the experiences of like and dislike all arise based on the mind.

然而，如果风马不兴盛，那么即使你本想做善事，或试图遵循佛法之道，由于心受烦恼驱使，便会将你向下拖，你就无法从轮回中解脱。至于我们随顺喜好与厌恶而做的种种世间小事，由此所造的业，更不必说了；你们都知道，喜欢与不喜欢的体验，都是依心而生。

An extremely profound point that you should also know, is that the border between samsara, and nirvana beyond samsara – complete and perfect buddhahood – is very thin: a thought arises, and naturally it becomes a cause of staying in samsara. Whereas if that thought is liberated within the expanse of the dharmakaya, it is the wisdom of dharmakaya, the enlightened intent of a buddha. Yet both come from the same ‘thought’; so it can go either way. It can either go upward to a state of freedom, or it can go downward to a state of confusion. All of that depends upon the wind that mind rides, the lungta.

还有一个极其甚深的要点，你们也应知道：轮回与超越轮回的涅槃——圆满正等觉的佛果——之间，界限极其细微。一个念头生起，自然就成了留在轮回中的因；但若这个念头在法身界中解脱，它就是法身智慧，是佛的觉悟密意。然而，两者都来自同一个「念头」，所以它可以走向任何一边：既可以向上而获得自由，也可以向下而陷入迷惑。这一切，都取决于心所乘的风，也就是风马。

For example, Mipham Rinpoche wrote in a Gesar lungta prayer:

例如，米滂仁波切在一篇格萨尔风马祈祷文中写道：

Grant us the good fortune to go at will from happiness to the bliss of the jewel island of omniscience.

赐予我们善妙福缘，得以随心所愿，
由安乐趋至遍知宝洲的大乐。

“From happiness to bliss”, he says. Mipham Rinpoche qualifies the kind of bliss he means: “omniscient wisdom”, which he compares to an island of jewels. The mind can readily go wherever it pleases, “at will”: when you reach the point at which you experience realization and liberation simultaneously to every thought that arises, you can get whatever you want and the continuous stream of delusion has been stopped. This line is a request to accomplish the activities that will enable us to get there. That is what these prayers come down to.

他说「由安乐至大乐」。米滂仁波切说明了他所指的大乐：那就是「遍知智慧」，他将之比作一座珍宝岛屿。心可以毫不费力地「随心所愿」，想去哪里就去哪里。当你达到每一个念头生起的同时，便证悟并解脱的境界，你就能获得所愿的一切，绵延不断的迷乱之流也停止了。这句祈祷，是请求成办使我们到达那一境界的事业。这些祈祷文归结起来，就是这个意思。

In general, the lungta is initially heavily obscured in beings that live in the three realms of samsara; it is not flourishing at all. On top of that, now we are in times of degeneration, which naturally corrupts the lungta of beings. This produces a dulling of the clarity of mind, and the wisdom of rigpa is increasingly obscured.

一般而言，生活在轮回三界中的众生，其风马起初就被深重遮蔽，根本不兴盛。除此之外，如今我们又处于衰败的时代，这自然会损坏众生的风马，导致心的明晰变得迟钝，觉性智慧也受到越来越多的遮蔽。

When we pray to Guru Rinpoche and the dralas who cause the flourishing of the lungta, the clarity aspect of mind and the capacity of our rigpa to grow increase strongly. As we said earlier, if the realization of primordial purity (kadak) becomes manifest for us, there is no longer any suffering – ‘even the name of suffering does not exist’.

当我们向莲花生大师，以及能使风马兴盛的战神祈祷时，心的明分与觉性增长的能力都会强盛增长。如前所说，如果我们现前证悟本初清净，便不再有任何痛苦——「甚至连痛苦的名称都不存在」。

This is not the kind of thing that you can understand immediately. However, if you take the time to contemplate this again and again, and really reflect upon the logic here, you will come to an understanding that will make a big difference in your practice.

这并不是立刻就能明白的事情。不过，只要你花时间反复思惟，认真思考其中的道理，便会获得一种领会，对你的修行产生很大的影响。

If you think that the mind is like a person and lungta is like a horse in a physical kind of way, you are making a grave mistake. Rather, it is just because what happens at that level needs to be explained to beings to be tamed, that this example has been used to help them understand – it is only an example.

如果你以为，心就像一个人，风马就像一匹马，两者是有形有体的关系，那就大错特错了。只是因为需要向所化众生说明那个层面发生的情形，才借用这个例子帮助他们理解；它仅仅是个例子。