一. 原靈是超我
I. The Original Spirit is the Supra-Self
師尊老大人曰：為師就用三個名詞來做一個區分：
一個是超我 — 也就是所謂的原靈；
一個是本我 — 也可以說就是現在的你；
一個是自我 — 也就是你這世當中，你所形成的性格。
Shi Zun Lao Da Ren said, “As a teacher, I will use three terms to make a distinction:
One is the supra-self — also known as the original spirit;
One is the ego — which can also be referred to as your present self;
One is the self — which is the character you have formed in this world.”
二. 原靈的分身
II. The incarnation of the Original Spirit
本我與自我會在不同的環境當中，經歷他那一個空間的一切。
譬如，你這一輩子是做科學家，也許同時另一個自我卻是一個文盲；
也許現在的你是一個修行家，但另一個自我卻是浪蕩人。
大家或許會疑問：
怎麼同樣這一個超我原靈，會有這麼多不同的遭遇，以及在人世間的身份呢？
一個層面就是說：你必須在人世間經歷各種不同的環境，學習到其中的智慧。
做科學家的你，發明各種不同的理論，或者方便人類的用具等等，
用這種方式來貢獻、來提昇你自己的智慧；
而身為文盲的你，雖然是不識一字，但是也許在你的週遭環境當中，
會有很多排斥、瞧不起你的人，或者讓你生活很困苦，從這種困苦的環境當中，
你如何去學習，該怎麼修持自己、該怎麼改變自己，並不是只有認命而已。
不同的人生遭遇，就會有不同的人生所得。
你的這些感觸、所得也都會與超我有一種聯繫，但是現在的你都還不完整。
假如你這一世的修行有提昇時，也許下一世你的境界更高、智慧更深，或者福報更多。假如你繼續修行的話，能夠突破在人世間的這一個次元，那麼你就會再進入到另一個實相的次元；就如同佛經裡頭所說的三十三天，每一天是不同的次元、不同的境界。
主要是你靈體的提昇有多高，你就會進入哪一個次元。
雖然在平凡人的這個次元，是障礙最多的，但是以修行的層次而言，卻是最好的環境。
The ego and the self experience everything within their respective spaces in different environments. For example, in this lifetime, you may be a scientist, while another aspect of your Self may be illiterate. Alternatively, your present Self could be a practitioner, while another aspect of your Self leads a wayward life. Some may wonder: How can the same supra-self, the original spirit, have such diverse experiences and identities in the human world? One perspective is that you must experience various environments in the human world to learn their wisdom. As a scientist, you may invent various theories or tools for humanity’s convenience, contributing to the enhancement of your own wisdom. Meanwhile, as an illiterate person, although you may not know a single word, perhaps in your surroundings, there are many people who reject or look down upon you, or you may lead a difficult life. From such hardships, you learn how to cultivate yourself and effect change, rather than simply resigning yourself to fate. Different life experiences yield different gains. These feelings and gains are also connected to the Supra-Self, but your current Self is not yet complete. If your spiritual practice in this lifetime advances, perhaps in the next lifetime, your realm will be higher, your wisdom deeper, or your blessings greater. If you continue your practice, you may transcend this dimension in the human world and enter another realm of reality; similar to the thirty-three realms described in Buddhist scriptures, each heaven represents a different dimension, a different realm. Ultimately, the level of elevation of your spiritual body determines which dimension you will enter. Although this dimension of common people presents the most obstacles, in terms of spiritual practice, it is the best environment.
三.原靈是法身
The original spirit is the Dharma body.
師母老大人曰：當然生命和靈的種種很難詮釋清楚。
如果以階層來說，好像原靈化身是樹幹，到自性法身是合而為一，你、我、他雖各不相同，但回到原靈法身時，則如許多樹枝回到樹幹，都是同一個。但個人靈性階級不同，但你越來越墮落，越往下則分得越散。
佛經云： 幾百億化生合為一個濕生，幾百億濕生是一個卵生，幾百億卵生是一個胎生，愈往上則合，越往下，散得越開。
而樹枝部份：當你修持回復原靈法身時，雖是一體，但法身應用上卻能依所需要四處應化顯現。如往上開花結果，往上就像佛菩薩，依需要而顯現三界應身、報身、化身以來救渡眾生。
在這當中，你能了解到樹根它可以再延伸一棵樹出來。而樹開的花、結的果，果當中的種子也可以再延伸一棵樹出來，生命就是這樣生生不息。
Shi Mu Lao Da Ren said, “Certainly, it’s challenging to elucidate the complexities of life and spirit.
Using a hierarchical analogy, it’s akin to the Original Spirit embodying as the trunk of a tree, and evolving to the Self-Nature Dharma body as unity. Though each individual – you, I, and others – may differ, returning to the Original Spirit Dharma body resembles many branches converging into the trunk, all becoming one. However, individual spiritual levels vary, and the further one descends, the more scattered they become.
As the Buddhist scriptures state: “Hundreds of billions of aupapāduka form a saṃsvedaja; hundreds of billions of saṃsvedaja form an aṇḍaja; hundreds of billions of aṇḍaja form a jarāyu-ja. The higher one ascends, the more unity; the lower one descends, the more scattered.”
Regarding the branches: When you cultivate to restore the Original Spirit Dharma body, although it’s one entity, in practice, the Dharma body can manifest in various ways as needed. Just as flowers and fruits bloom upwards, resembling Buddhas and Bodhisattvas, they manifest the Three Bodies (Nirmanakaya, Sambhogakaya, and Dharmakaya) to save sentient beings according to need.
In this process, you can understand that from the tree root, another tree can extend. And from the flowers and fruits of the tree, the seeds within the fruit can also give rise to another tree. Life thus perpetuates in an endless cycle of regeneration.
四.身邊所有的人可能都是原靈的分身
IV. Everyone around you may be incarnations of the original spirit.
師尊老大人曰：為師用一個比較大家可以理解的一個比喻來講：
比如一條線，這一條線是在晾衣服的，上面一定會有很多衣架來晾衣服，或者是夾子來晾衣服。這一條線就代表你的原靈，而這些衣架、衣夾都代表你的分身、不同的自我；
但是這些衣架、衣夾又都附屬在這一條線上，雖然它們是個別獨立的，但是卻又彼此聯繫的。
有時候你們會不會發現，跟某某人其實根本就不熟識，但是卻有一種很合得來，
靈犀相通的感覺；或者是跟某某人，甚至擦身而過的陌生人，完全是不認識的，
但卻有一種似曾相識；也有的是不認識，但直覺上很厭惡對方。
這種種的感觸、感覺，會不會去想：說不定他就是另一個我。
其實這個道理是有可能的。
因為某些性質上你們有些雷同，而某些性質上又有很大的差別；
但這都是你本我當中的其中一面，只是這個時侯被分隔獨立起來了。
以多重人格這個心理疾病來講，要醫好這一種病，是要去整合他，
而不是一味的排斥、否認或分割、獨立，只有找出最完整的你，這個病就好了。
也可以說在你這麼多不同自我、不同面的靈體當中，
只有讓自己修持的更圓滿、更光明，才能恢復最原來的我。
Shi Zun Lao Da Ren said: “Let me use a metaphor that everyone can understand:
Imagine a clothesline used for hanging clothes. On this line, there are many hangers or clips to hang clothes. This clothesline represents your Original Spirit, while these hangers or clips represent your incarnations, your different selves.
However, these hangers or clips are all attached to the same clothesline. Though they are individually independent, they are interconnected.
Sometimes you may find that you have a strong connection with someone you barely know, a feeling of instant rapport. Or perhaps with someone, or even a stranger passing by, whom you’ve never met, there’s a sense of familiarity. Conversely, you might encounter someone you don’t know at all, but instinctively feel a strong dislike towards them.
Do you ever wonder if they could be another version of yourself?
In fact, this possibility exists. Because in some aspects, you share similarities, while in others, there are significant differences. But these are just different facets of your ego, separated and independent at this moment.
Speaking from the perspective of dissociative identity disorder, to heal this condition, one must integrate rather than simply reject, deny, or fragment and isolate. Only by finding the most complete version of yourself can this illness be cured.
Similarly, among your many different selves and facets of the spirit, only by cultivating yourself to become more complete and enlightened can you restore your Original Self.”
五.成道後是否回歸原靈?
V. After enlightenment, do you return to the Original Spirit?
再一個問題：如果說這一世的修行，你修有所成了，也圓寂成道了，
老母娘給你一個封號：譬如說是某某菩薩，或某某真人，那麼我的原靈呢？
為什麼我成道了，卻沒有回歸到我的本尊原靈呢？
其實以人的理解程度來講：
人所看得到的，都會有階級之分；而靈的世界來講，同樣也會有階級之分。
這種階級不是分別、歧視的階級，而是你靈體進化層次的階級。
你放下多少執著，你就光明多少；你淨化多少污穢，你就提昇多少。
聽到這裡，大家是不是會再想：那要修到何時才回復到最原靈呢？
其實，生命他自己知道他何時會終止；而你的靈體，他也自己知道何時是最圓滿的。
只要你達到圓滿、清靜時，你的輪迴自然終止。
Another question arises: If in this lifetime of cultivation, you have achieved enlightenment and attained Nirvana, and the Divine Mother grants you a title, such as a certain Bodhisattva or a certain Immortal, then what about my Original Spirit? Why, after achieving enlightenment, haven’t I returned to my original spirit?
Actually, from a human perspective:
Anything visible to humans has its hierarchy; similarly, in the spiritual world, there are also hierarchical differences. These hierarchies are not about separation or discrimination but rather the evolutionary levels of your spirit.
The more attachments you release, the brighter you become; the more impurities you purify, the more you elevate. Upon hearing this, you might wonder: When will I return to my most Original Spirit through cultivation?
In fact, life itself knows when it will end, and your spirit also knows when it’s most complete.
As long as you achieve completeness and tranquility, your cycle of rebirth naturally ends.
參考資料:
日本大體交流研習會 p.563-600