由 SW » 2016-05-08, 14:35
南開諾布仁波切《日與夜的循環》:睡前醒後兩項練習
睡前
In the evening (before falling asleep) we should allow our sense faculties to settle into a condition of continuous contemplation. Furthermore, we should integrate our practice of concentration with our sleep.
晚間(睡前)我們應讓自己的感官安頓於持續覺觀的情況下;更進一步,我們應將自己的專注練習與睡眠融合。
觀阿字或五色明點於眉心
At the moment of falling asleep, we should visualize a white letter A or a small sphere of five colored lights in the space between the eye brows. This is visualized clearly as being just about the size of a pea. First we fix our awareness on this; then we relax our awareness a bit and allow ourselves to fall asleep. (The Cycle of Day and Night, p. 50)
在即將入睡之際,我們應在眉心觀想一個白色阿字或一個五色光的球體,清晰觀想成差不多一粒豌豆大小。首先我們將注意力放在這上面,然後稍微放鬆覺知以讓自己入睡。
The process of falling asleep is the cause of our entering into the clarity of the real condition of existence. Our senses are then absorbed completely into the Dharmadhatu in a state of pure presence. For as long as we are falling asleep, it is possible to continue finding ourselves being present in the state of just that real condition of existence.(The Cycle of Day and Night, p. 50)
睡著的過程也就是我們進入存在實相之明性的因,我們的感官隨後完全收入純然臨在狀態之法界。只要我們一睡著,就有可能繼續找到(發現)自己處於存在實相如其所是狀態的當下。
Subsequent to this period of contemplation (which is the natural clear light), we will come to recognize our dreams to be merely dreams when we enter into the dream state. Finding ourselves freed of all illusions, (dreams) manifest in a helpful friendly fashion as our dimension and our primordial awareness. (The Cycle of Day and Night, pp. 50-51)
Because primordial awareness is present, all appearances arise as friends (who help us on the path). The continuity of illusion is thus interrupted and we find ourselves in the presence of the state of the real condition of existence. (The Cycle of Day and Night, p. 52)
這段覺觀(即自然淨光)期間之結果,就是當我們進入睡眠狀態將能認出所作的夢只是個夢。(在夢中)發現到我們免於所有幻覺,這種夢以有益的方式顯示為我們的次元和本初覺性。
因為本初覺性就是當下臨在,所有顯象皆如(在修道上幫助我們的)友伴而生起。幻覺的連續性於焉被中斷,於是我們發現自己處於存在實相之臨在狀態。
醒後
Looking directly into the face of that state (of pure presence), we observe with bare attention who it is that is meditating. Not finding anything recognizable (or confirmable) there, a lucid and naked self-originated primal awareness self-liberates 自解脫 as it arises. Then a nondual primal awareness becomes present.
At that moment, finding ourselves beyond all objective vision, and transcending all discursive thoughts which grasp at duality, a primal awareness of nondiscursiveness becomes clearly manifest. (The Cycle of Day and Night, p. 51)
直視那個(純然臨在之)狀態的臉,我們以純粹的注意力來觀察它是誰,這就是禪修。這個找不到任何可識別(或可確認)的東西在那兒的清明而赤裸的自生本初覺性,當它生起即自解脫,然後一種不二的本初覺性就能現前。
在那一刻,我們發現自己超越所有對境,並超越所有執取二元之散漫思維,一種不散漫的本初覺性便清晰地顯現。
When one practices the essence of this yoga both day and night, the whole of our dimension of life enters into contemplation. Becoming familiar with the practice, our passions will arise on the path (as something useful to us). Certainly we will attain the full measure of accomplishing the benefit of beings, whose numbers are equal to the vastness of the sky, because of realizing the three dimensions (指三身) of our existence. (The Cycle of Day and Night, pp. 51-52)
當我們日夜修習此瑜伽之精髓,我們整個生活層面便契入覺觀。對此修習更加熟稔後,我們的熱情就能轉為道用(而變得有用)。因為證悟了我們存在三層面(指三身)之故,我們必將獲得利益如虛空般廣大眾生的全部成就。