作夢者班/做夢者班 II

本論壇自 2009 起分享南開諾布仁波切之教法,目前歸屬於象雄文化。Email: dreamworkforum@gmail.com

南開諾布仁波切《夢瑜伽與自然光的修習》

Being-in-Dreaming、The Wheel of Time、The Art of Dreaming 等書札記、摘譯與翻譯;個人夢修心得整理。

《夢瑜伽與自然光的修習》重校(11)

文章SW » 2021-01-17, 16:17

以下四段。第一段講到「遐卓」(生起即解脫)(見修訂版《水晶與光道》p. 137),已經是三種解脫的第二階。由於沒有講到前後兩階,不熟悉教法者也很難瞭解。我是沒聽過南開師有用作夢來譬喻三種解脫,當然也可這樣理解。

第一階:觀察即解脫;就好像我們夢中看手,或者觀察與現實不符者而知夢,這需要透過觀察。第二階:生起即解脫;感官一接觸,就知道是夢,有點本能知夢的意味。第三階:自地自解脫,全無自他分別,知道夢中生起的影像都是自身能量之遊舞。

第二段是講平常禪修參透空性,理應夢中知夢。但我們夢修似乎是倒過來,先在夢中體驗到空性,再於醒時生活如夢視之,逐漸了知醒時世界也是個夢,也是空性的。

第三段很短,說的是你不要一直停留在變夢、控夢,不要變成另一種習氣。凡事想要去控制,就是過於我執,不是嗎?

第四段又講到斷除夢的妥噶第四相法性窮盡(法性滅盡地)。有些人白天的事都記不得,何況晚上的夢。再者,一晚上四個睡眠週期,每週期一至兩個夢,你有記到這個數字嗎?沒有這種觀察記夢能力,侈言要斷除夢,緣木求魚,不用想了。

因為妥噶四相,第一個是法性現前,第二個境相增長,第三個明體進詣,第四個才法性窮盡。意思是說:你先認識到心的本性,或者了知夢的空性與顯現的道理;再來你夢會很多,增長嘛,都記得住觀察得到,表示你有持續一整晚的覺知;第三個明體(明覺)越來越增進,知夢數越來越多(這不是說你一個月就十個夢,然後八個知夢,那其他的夢咧?這種比例沒有意義;以前做夢者班收成員標準是一個月記三十個夢,也不過一天記一個夢,很低標了);最後才能達到夢慢慢清透、清淡,直至完全消除。

另外題外話,夢與現實融合,按唐望做夢的藝術,是要在醒時日常生活,轉為做夢狀態,白話就是以做夢體活在日常生活中,這個沒有方式方法的說明,很難去實踐。頂多類似出體回到現實世界這樣,那不是像鬼了嗎?唐望強調要找一位目擊者,意思是把做夢體鍛鍊成跟肉體一樣,也就是分身。若按本書所描述,大概就是把現實世界當成夢來活,要時時知「夢」吧。


【《夢瑜伽與自然光的修習》重校】-11

Amid intentional transformation, spontaneous images may arise. For example, if you dream that you are in a forest, and choose to change the situation and place yourself in a desert, some items that appear may be different than what was intended to be projected. As one progresses and manages to maintain meditative awareness, experiences of clarity arise spontaneously. As one continues towards mastery of the dream state, the principal technique next becomes the mixing of daytime vision and dreams. One must constantly carry one’s awareness into the dreams. As soon as the dream arises, instantly be aware that it is “unreal” (sha-dro). One must also bring this same recognition of unreality to one’s daily vision.

在有意的轉化過程中,可能會出現自發性的影像。例如,如果你夢見自己在森林中,而你選擇改變情境而將自己改置於沙漠中,有些東西的出現可能與所預期投射的不同。隨著你的進步並設法保持禪修覺知(意識),明性經驗就會自發地生起。隨著你愈趨熟練於作夢狀態,下一個主要技巧便是白天境相和夢境的融合。你必須不斷將自己的意識帶入夢中。夢一旦生起,立即意識到它是「不真實的」(shardrol, shar grol,生起即解脫)。你還必須將對「非真實」的同樣認知帶到自己的日常境相中。

As we develop our awareness of the dream nature we may use dreams to deepen our meditative awareness. For example, a meditator who penetrates to the nature of “vision” (of phenomenal existence) finds it void. This perception of the emptiness of vision can then be transferred into the dream. If, while dreaming, you are not only aware of dreaming, but also conscious that all vision is an illusion, you penetrate to the Void at its heart. Thus a dream can be transformed into knowledge of emptiness, shunyata.

隨著我們增長對於夢境本質的了知,我們可以利用夢來加深我們的禪修覺知。例如,一個洞悉(參透)「境相」(現相)本質的禪修者,發現現相是空性的。這種對於境相空性的感知於是可以轉移到夢中。如果在作夢時,你不僅意識到正在作夢,而且意識到所有的境相無非是一種幻覺,那麼你便洞悉至空性的核心。如此一來,夢就可以被轉化為空性的知識(智慧)。

Although awareness of the true nature of the dream may enhance one’s meditative awareness, there is also the danger that by becoming skilled at transformation of the dream images one may become attached. The attachment must be overcome.

儘管對夢真實本質的了知,可以加強一個人的禪修覺知,但隨著轉化夢中影像的嫻熟,也有〔對此能力〕變得執著的危險。這種執著必須加以克服。

The principal means of cutting the attachment through the dream experiences are three. First, during the day, do not dwell upon the dreams you have had. Second, while actually dreaming, watch without judging, without pleasure or fear, regardless of whether the visions seem positive or negative and thus might provoke joy or unhappiness—that is, attachment. Third, while dreaming and then afterwards, do not “clarify” what is “subject” from what is “object”—that is, do not consider which of the images that appear are real. By proceeding in these ways, you will find that complex dreams gradually simplify, lighten and eventually may vanish completely. Thus, all that was conditioned will be liberated. At this point, dreams end.

經由夢境經驗來斷除這種執著的主要方法有三。首先,白天時不要沉迷於曾作過的夢。其次,在實際作夢時,不要評斷、沒有喜悅或恐懼地觀看,無論境相看起來是好還是壞,因而可能引發愉快與否——這就是執著。第三,作夢的同時和之後,不要去「釐清」何為「主體」、何為「客體」,也就是不要去思量哪些部分是真實的。以這些方式進行的話,你會發現複雜的夢逐漸簡化、變得清淡,並且最終可能會完全消失。因此,所有被制約的都將被解脫。至此,夢就終止了。

(舊版pp. 138-140)
SW
系統管理員
 
文章: 4105
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《夢瑜伽與自然光的修習》重校(12)

文章SW » 2021-02-07, 21:07

你應試著每晚練習自然光的修法,如同你應試著持續處於覺觀狀態一樣。每個時刻和每個活動,都可以從事大圓滿的修持。然而,如果大圓滿的夜修法對於你來說比較困難,且你已對從事密乘風格的夢修法更有經驗,也已獲得某一本尊的灌頂,那麼也許對於你來說繼續你的密乘修法會更有用。例如,如果你在修金剛瑜伽母(Vajrayogini,註7),那麼臨睡前,你應試著在身體中央觀想一個非常小的金剛瑜伽母。我們稱此為「原本智慧尊」(Jnanasattva, primordial wisdom being),意指「智慧顯現」(wisdom manifestation)。

你保持此觀想的現前,繼續你的睡眠。在密乘夢修法中還有其他類似上師瑜伽(Guruyoga,註8)的觀想法。例如你可能會觀想金剛持 (Vajradhara,註9)作為你所有上師的總集,觀想在你身體的中央。你應保持這個觀想的呈現,放鬆,然後慢慢、慢慢地入睡。因為這些是密乘的練習,你應只修習從自己上師那裡得到的特殊指導。

相反地,在大圓滿中我們通常做白色ཨ的觀想——如上所述,目的是協調能量。我們觀想白色ཨ在身體中央,在顯現出這個白色發光的ཨ之後,我們慢慢地放鬆。當我們做了這個觀想,慢慢但完全地放鬆,這樣就不會有緊張。如果我們沒有完全放鬆就難以成眠。我們必須沒有思維造作地自發顯現出這個白色ཨ,然後放鬆一切作意而入睡。

為了提醒自己觀想這個白色的ཨ並做大圓滿的夜修法,在你的床附近放一張白ཨ的圖片或標誌很有幫助。沒有人會知道它是什麼,也許別人還以為是件藝術品,只有你知道它真正的作用。
.......................................
註7:金剛瑜伽母(Vajrayogini):一位報身相的禪修本尊,代表本初智慧的女性面向。

註8:上師瑜伽(Guruyoga):與上師(guru,個人的主要導師)的心合而為一,上師被看作是所有證悟者心的顯現,上師的心被認為與我們的本俱覺知無二無別。藉由修習上師瑜伽,我們得到來自上師的加持,從而讓我們能夠安住於本初的狀態。上師瑜伽的種類有繁有簡,密續中上師瑜伽的形式較為複雜,而在大圓滿中則可用較為簡單的方式修習。

南開諾布仁波切最常教導的一種上師瑜伽,係應用一個白色ཨ(藏文「A」),觀想這個ཨ位於身體中央(中譯按:心輪)代表自己所有上師的總集。藉由發出「阿」聲感受上師們的加持,我們便可以進入與他們證悟的覺知融合在一起的狀態。

註9:金剛持(Vajradhara,大寶法王建議改譯「持金剛」):一位男性禪修本尊,釋迦牟尼佛以此身相開顯密咒乘的教法。

(新版 pp. 81-82)
SW
系統管理員
 
文章: 4105
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《夢瑜伽與自然光的修習》重校(13)

文章SW » 2021-02-07, 21:10

當你早上醒來時,記得白色ཨ的練習也是非常重要的。如果可能的話,你立刻發出「阿」聲,若因還有其他人在睡覺,你不能大聲唸出來,那麼在呼氣時發「阿」的氣音也可以,只要你自己能夠聽到並感受白色ཨ的現前。這就是上師瑜伽的一種方法。沒有必要唸誦很多詞句或祈請文,只要有這個白色ཨ的現前,並認識到這個ཨ是你所有上師心的總集就夠了。接著你便融攝於覺觀狀態或本覺之中。

此這種方式開始你的晨間瑜伽是非常好的,也會非常有助於你所有的修習,特別是你的夜修法。你在要入睡前記得白色ཨ,然後在早上再次記起,這樣就形成一種銜接。

If you maintain the presence of the white “A” in your sleep, you will have clearer dreams. Your dreams will become more associated with clarity, and slowly, slowly you develop greater awareness.

如果你在睡眠中保持白色ཨ的存在,你就會有比較清晰的夢。你的夢會變得更加與明性有關,而慢慢地、慢慢地,你會發展出更大的覺知。
(舊版 pp. 142-143)

〔後接(4)-(7)〕
SW
系統管理員
 
文章: 4105
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《夢瑜伽與自然光的修習》重校(13)

文章SW » 2021-02-15, 00:07

If you maintain the presence of the white “A” in your sleep, you will have clearer dreams. Your dreams will become more associated with clarity, and slowly, slowly you develop greater awareness.

如果你在睡眠中保持白色ཨ的存在,你就會有比較清晰的夢。你的夢會變得更加與明性有關,而慢慢地、慢慢地,你會發展出更大的覺知。
(舊版p. 143)

如果你在夢中具有覺知,就能在「作夢狀態」經歷很多事情。在夢中發展你的修習比在白天更為容易。在白天我們受到物質身的限制,但在夢中我們心的功能和感官意識皆不受妨礙,我們能有更多的明性,因此有更多的可能性。例如,可以在夢中修習大圓滿高階修法妥噶(Thodgal,註16)和界部(Longde,註17)。如果在白天從事這些修法,你肯定能得到禪修體驗,但在夢中你可以有超越物質身限制的經驗。這就是為何此修法非常重要。在白天,我們所有的經驗非常受限於我們的執著和緊張,我們覺得一切都是具體而實在的;在夢中,一開始我們或許會覺得一切都具體存在,但隨後突然記起這是一個夢。當你夢中清明,你知道自己正在作夢,而夢是不真實的,你就能知道你處於一種非真實的狀態中。一旦你擁有這種經驗,你也可以覺察到你的日常生活,比如你主要的執著為何。最終的結果便是減少你的緊張。

For those people who find it difficult to have the kind of presence I’ve described, the practice of the dark retreat18 is very useful. After two days or three days in the dark, you lose your sense of day and night. Your sleep becomes lighter and lighter. You sleep and wake up, sleep and wake up. Such a retreat offers a good opportunity to develop your presence and clarity. In this environment you can more easily discover what it means to have presence when you are sleeping. Your waking and sleeping states thus become integrated.

對那些很難具有我所描述的那種覺知的人來說,黑關(註18)的修法非常有幫助。在黑暗中待上兩、三天後,你就喪失了對晝夜的感知,你會睡得越來越淺,睡了又醒、睡了又醒。這樣的閉關提供你一個很好的機會去發展你的覺知與明性,在這種環境下,你可以更容易發現當你睡著卻具有覺知是什麼意思,你清醒和睡著的狀態因而能整合在一起。

Normally, for a practitioner, one of the principal ways that signs of progress manifest is in dreams. Sometimes there occurs, in dream, an intervention on behalf of the practitioner. For example, if I am doing something wrong, I may have a communication through a dream. This may come by way of transmission of the teaching. It may also come through the protectors of the teaching, or the dakinis.

一般來說,對於一位修行者,獲知進步徵相的主要方式之一即透過夢境顯現。有時在夢中,會出現對行者的某種干預。例如,如果我做錯了什麼,我可能透過一個夢而得到訊息,它可能藉由教法傳承的方式出現,也可能是藉由護法或空行母來傳達。

Many problems can be resolved through the transmission that comes in dream. You can’t expect that you are going to have the master at your beck and call in the flesh all your life.

許多問題都能透過來自夢中的傳承來解決。你不能指望你終其一生都會有上師親自聽候差遣。
(舊版 pp. 143-146)
SW
系統管理員
 
文章: 4105
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《夢瑜伽與自然光的修習》重校(14)

文章SW » 2021-02-15, 00:08

When I, for example, had been in Italy for about three years, I had a dream of my master Changchub Dorje.19 In the dream I actually felt that I had returned to Tibet. It seemed so real, and I was in fact a bit frightened about the Chinese. I was worried, and I said to myself, “Who knows if the Chinese will let me out again.” Then I met my teacher. I felt embarrassed, as my intention was to greet him quickly and then get out of there, and go back to Italy. My master said to me, “It has been many years that we haven’t seen each other. How is your practice going?”

例如,當我到義大利約三年時,我夢到我的上師蔣秋多傑(Changchub Dorje,註19)。夢中我確實覺得我已回到西藏,夢看起來如此真實,事實上我對中共有點害怕。我擔心地對自己說:「誰知道這次中共會不會再讓我出去?!」之後我見到我的上師,我覺得很不好意思,因為我只想趕快向他問好,然後就要離開那裡回到義大利。我的上師對我說:「我們很多年沒見面,你的修行怎麼樣了?」

I said, “Well, like this and like that.”
And he asked, “What practice have you been doing?”
I explained that I had been doing my best to take into daily life the practice of trechod20.
“You haven’t been doing any of the practice of togel21’?” he continued.
And I said, “Well, no, I haven’t been doing the togel.”
He asked, “Well, why not?”
“Well,” I answered, “because you told me that I had to perfect the trechod first. I had to get it
very stable. So I’m working to perfect and make very stable my trechod.”

我說:「嗯,就那樣啊。」
接著他問:「你正在修什麼法?」
我解釋說我正在盡最大努力將且卻(tregchod,註20)修法融入日常生活中。
「你還沒有修妥噶嗎?」他繼續問道。
我說:「嗯,沒有,我還沒修妥噶。」
他又問:「為什麼不呢?」
「嗯,」我回答說:「因為您告訴我,我首先必須把且卻練熟,必須修得非常穩固。所以我正在努力把我的且卻修得盡善盡美和非常穩固。」

He said, “Well, do you have any doubts about your knowledge of togel?”
I said, “No, no, I don’t have any doubts. I just haven’t been doing that practice.”
He said, “Well you better get to it. Do the practice of togel. That is very important.”
I said, “Okay, that’s what I’ll be doing from now on.”
He said, “Now listen, if you do have any doubts about togel, or anything you don’t understand clearly, go ask Jigme Lingpa.22
I said, “Where is Jigme Lingpa?”
“Up the mountain there, in the cave,” he answered.
他說:「那麼,你對妥噶的知識有什麼疑問嗎?」
我說:「沒有、沒有,我沒有任何疑問,我只是還沒開始修這個法。」
他說:「那麼你最好開始修妥噶,那很重要。」
我說:「好,我從現在就開始修。」
他說:「現在聽好,如果你對妥噶有任何疑問,或有什麼不清楚的地方,就去問吉美林巴(Jigme Lingpa,註21)。」
我問:「吉美林巴在哪裡?」
「在那邊山上的岩洞裡。」他回答。

“Where up?” I said, because right behind the village where my master is, there is a sheer cliff. When I was living with my master, I went up that mountain many times to collect medicines. I knew perfectly well there is no cave up there. At least in those times there was no cave. I thought to myself, “Well, why is he telling me there’s a cave up there?”
「在哪個山上?」我問,因為在我上師所住村子的正後方,有一個陡峭的懸崖。當我跟上師住在一起的時候,曾多次上山去採藥,我很清楚上面沒有岩洞,至少當時沒有。我心想:「好吧,為什麼他告訴我上面有個岩洞呢?」

The master became wrathful. He said, “If you really want to understand something, you’ll get up there and find Jigme Lingpa in that cave.”

上師變得憤怒起來,他說:「如果你真想要知道什麼,你就去上面,到那山洞裡找吉美林巴。」

So I didn’t argue anymore. I was very curious about it. I went out and started climbing up the mountain to see where the cave was. A certain part of the rock face is white, but in this dream I found it a little bit different from how it had been. It was all carved with innumerable letters which I could read in Tibetan. It seemed like a tantra. I thought, “This is very strange. It wasn’t like that before.” And I thought to myself, “Well, from walking, climbing, over this tantra, I’m going to accumulate some bad actions.” This is a Tibetan way of thinking about things. So with this preoccupation, I started reciting the one-hundred syllable mantra.23 Then slowly, slowly I continued to climb up.

所以我沒有再爭論。我感到很好奇,出來後我開始爬上這座山,看看洞穴在哪裡。岩石表面有某部分是白色的,但在這個夢裡我發現它跟以前的樣子有點不同,上面全刻滿了數不清的藏文字,我可以讀得出來,看起來像是一部密續。我想:「太奇怪了,以前不是這個樣子的。」然後我心想:「從密續上走過或爬過去,我會積聚一些惡業。」這是西藏人的思考方式。所以帶著這種先入為主的觀念,我開始唸誦百字明咒(註22),然後繼續緩慢地往上爬。

(舊版 pp. 146-149)
SW
系統管理員
 
文章: 4105
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

上一頁

回到 夢修心得、閱讀札記及翻譯

誰在線上

正在瀏覽這個版面的使用者:沒有註冊會員 和 1 位訪客

cron