南開諾布仁波切《夢瑜伽與自然光的修習》

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本書是新版，在第二章的部分，刪掉了第一版的 pp. 121~140 達 19 頁之多。趁重校，這部分會再補上。

第二章 夜晚的修持

夜晚對我們來說非常重要，因為我們一半的人生是在夜晚度過的，但我們總是默默地睡去，沒有任何努力或承諾。我們必須真正意識到修持可以隨時進行，即便是在睡覺或用餐時。若非如此，要在修道上取得進步是困難的。因此夜晚的修習非常重要，我將解釋它的原理和修持。

當某人說「夜晚的修持」（the practices of night，夜修法）時，我們通常會想到清明夢的練習。關於清明夢有許多種解釋，但在大圓滿教法中，修持夢（the practice of dreamwork）和發展清明並非根本，而是一種次要的修法。以夢修來說，「次要」（secondary）意指，這種修持會由進行所謂主要修法——稱為「自然光的修持」——而自發或自動生起。

自然光的修持（自性光明修法）事實上跟夢之前的狀態有關。例如有個人睡著了，「睡著」意味所有感官都消融於他，所以說他正在睡覺。從這一點開始存在一條通道（passage）——一段過渡期，直到開始作夢。這段時間有長有短。

對某些人而言，一睡著幾乎立即開始作夢狀態。但開始作夢狀態是什麼意思？這表示心再次開始運作。

相反地，所謂的自然光狀態則不是心在運作的時刻或狀態。它是當你睡著時開始、直到心再次開始運作那刻為止的一段時間。在這之後存在什麼呢？這之後存在我們所稱的睡夢中陰（milam bardo，夢境中有，註1）。

睡與夢的狀態和我們死後的經歷之間有一種對應關係。當一個人死亡，首先感官知覺消失。談到中陰，我們說當感官知覺消融入自身的時刻，即為臨終中陰（chikhai bardo）。在此刻，這個對於感官知覺的消失或收攝會有許多覺受。

在其後出現的狀態類似於無意識，與昏厥相仿。然後開始所謂的「四光的生起」（the arising of four lights）。各種密續（註2）對此的解釋略有差異，有些密續將它分為四光（明、增、得、近得），有些則涉及五光。事實上，就好像你昏過去，伴隨諸光的生起，慢慢地、慢慢地意識開始復甦。

例如為了推理，心必須開始運作。首先我們必須對感官知覺有所認識。心開始接收這些感知，但此時還沒有推理或思維，慢慢一步步地思維才會生起。

有覺知狀態的出現，而心尚未開始進入諸如思維這樣的運作。這就是這個通道，透過它我們步入所謂的自然光狀態。一般總認為密續修行者就是在這段期間證悟自身。在密續中，這段期間亦被形容為會遇母光明（mother light，註3）的時刻。正是在昏厥後的這個時刻，覺知再次展開或重新甦醒。

密續的灌頂中有四灌頂，當中第四灌頂稱為句義灌頂（the initiation of the word），如果那時你已瞭解的話，上師會給予一種對心性的指授（introduction to the nature of mind，註4）。儘管你尚未證得此俱生心（natural mind），但是你積極參與、具備承諾和虔敬，並以熱忱來修習，有時有可能在意識最後甦醒的瞬間，會出現對俱生心或本覺一閃而逝的認知。這並不容易，但是如果你真正已具有這樣的知識，則是可能的。在你正通過或行經〔這個通道〕時，有一系列光的發展，對此有許多解釋。

在大圓滿教法中，這些階段的最後一個，即第五種光，叫做lhundrub（註5），即「自圓滿」（self-perfectedness）狀態。在那一刻你的意識已重新甦醒，你有可能認出上師透過直指（direct instruction）所傳給你的，那個所傳的（transmission）經驗就是我們所稱智慧的體驗。

讓我們以太陽做比喻。想像天空為雲所覆蓋，透過雲隙你對太陽驚鴻一瞥。即使雲層不會讓全部的陽光照射下來，你還是擁有了對於什麼是太陽和陽光的體驗。這個體驗就好比是對智慧的體驗。

這種知識被稱為「子」智慧，其相對於「母」智慧或完全體驗。當我們修法，即試圖發展這種子智慧，此智慧就這個「母」的「子」。

有些人成功藉由修持，完全發展出這種知識，從而在此生完全證悟自身。據說這樣的人能夠證得光身（Body of Light，註6）成就。

但即使你沒能完全證悟自身，然而你已經具有修持的體驗，那麼在死亡後的那刻——處於 「自圓滿」（lhundrub）狀態，當你會遇母光明時，在你回復心的運作之前，你將認出智慧的全部現前。所用的比喻就是「母子相會」。這些書提到子光明與母光明的相遇（母子光明會），但真正的意思是，對此我們只有一個例子，說明我們現在遇到的是其圓滿性。

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當我們經歷諸光直到最終的光，即自圓滿之光時，此狀態是任何或每個密宗修行者證悟自身的狀態，只有經歷這個狀態之後受生中陰（sidpai bardo）才會開始。直到這點前，我們經歷法性中陰（chonyid bardo, bardo of dharmata）。為什麼我們稱它為法性？因為它代表我們實際潛在（基礎）的狀態，即根本、含藏識（underlying awareness）。

法性中陰之後受生中陰開始。此即我們一般所熟知的「存在中陰」（bardo of existence）。換言之，它就是心再次開始運作的階段。就好像我們現在進入了夢的狀態，在夢中你可以夢到任何事情，隨後在某一時刻，你醒來，另一天便開始，所以這就被認為你從中陰中出來，開始另一種「存在」。這個存在是由其業力境（karmic vision）所決定，而這就是你如何於輪迴流轉的方式，亦即我們日以繼夜繼續的方式。

所以，我們知道諸等中陰狀態，不是要去閱讀或抽象理解的東西，而是與實修有關。實修死亡和受生中陰的方式，就是從事此自然光的修法（自性光明修法）。若你已通達或覺知到自然光的狀態，你也會在臨終之際具有那樣的當下覺知。若你能帶著當下覺知死去，表示你通達關於光的諸般顯現。這種情況下，你將毫無困難地認證母光明。

我再重複一遍：隨著受生中陰的展開，心的作用或運作——所謂的意生身（mental body）——也同時開始，此相當於作夢狀態的生起。在我們所做的修習中，必須要對自然光狀態具有覺知或掌握。當一個人覺知到自然光狀態的現前，那麼即使隨後作夢狀態生起，他也會自發地轉為清明，覺知到自己正在作夢，並自動達到對夢的控制。這表示夢不再限制這個人，而是這個人主控自己的夢。基於此故才說夢修是次要的〔修法〕，而從事自然光的修習極其重要，再如何強調也不為過。

當我們開始作夢時，如前所述，我們或許會有兩種一般類型的夢之一：一種是業力夢，另一種是明性夢。除了那些反映現前生活的業力夢之外，業力夢還連結到我們的過去生。（舊版內容開始）
For instance, if someone murdered me in a past life, I may still in this life have dreams of being murdered. It is not true that what we dream is always about our experiences from this life. If an event is very weighty, then you may feel it life after life. When you sleep very deeply, you may create a perfect potential for past karma to manifest within your dreams.
例如，如果有人在前世殺了我，這一生我可能一直有被謀殺的夢。我們所夢的並非總是關於我們此生的經歷。如果某件事十分重大，那麼你可能生生世世都感覺得到它。當你睡得很沈時，你可能會創造出一種完美的潛能，讓過去的業在你的夢中顯現。

If you merely have heavy tension, it may repeat in your dreams. For example, when you are a child and someone makes a problem for you it could repeat in your dreams. Or, if today I have a problem with someone, it may repeat tonight in my dream. The principle is that if you have heavy tension, and you sleep deeply, the tension tends to repeat. This is one kind of dream, a karmic dream of bhakshas. Bhakshas means traces of something left. For example, if there is an empty bottle which once contained perfume, you can still smell the trace of perfume. That is bhakshas.
如果你只不過是壓力大，就會在夢中重複出現。例如，你小時候某人傷害過你，很可能會在你的夢中重演。或者，如果今天我和某人起衝突，這件事就會在我今晚的夢中重複。原則就是，如果你有沉重的壓力，並且你睡得很沈，這種緊張壓力往往會重複出現。這是一種夢，即習氣型的業力夢。習氣（bhakshas）意指某種留下的痕跡。例如，如果有一個曾經裝有香水的空瓶，你仍然可以聞到香水的痕跡，這就是習氣。
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舊版把明性夢（dreams of clarity）都翻譯成清明夢（lucid dream, lucid dreaming），事實上明性夢不一定是清明的，而是相對於業力軌跡的夢的另外一種夢的類型。

（此外，相對於普通夢或清明夢，出體夢就不適合解夢，它的象徵意義較少，因為在境界中換景遊歷多少降低了夢者自發投射的成分，比較多是某種外部能量的聚合呈現，這在麥克凱茲這本書裡也有提及。）

不用訓練，有些人天生就有一種預知能力，可以夢到未來發生的事。曾有一位極不耐煩的讀者寫給我，他曾經預先夢到一部電影的情節，相似度 90%，覺得很了不起。但我認為這種明性沒什麼鳥用，就像你提前夢到地震或水災，又怎樣呢？或者如麥克凱茲提前夢到自己開車被開罰單，正如秋竹師父說的：這不過就是一種巧合。

新時代論述很強調這種巧合，還給它取個特殊名字叫機緣巧合還什麼。許多人都認為最好能夢到明牌、樂透號碼。但明性夢不是這樣玩的。明性夢可以有更多豐富的內容，包括跟許多上師和教法連結，護法給你提醒等等，還有逐漸憶起自己和友人的前世，這種夢才算有點價值。
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另一種類型的夢是明性夢。為什麼我們有明性夢呢？因為無始以來，每個人都具有無盡的潛能；這是我們全都具有的俱生心（心的本性）的一項功德特質。有時，即使我們並未從事特定的修持，因為我們具備那樣的本性，明性夢還是會顯現。如果你正在從事夜修法且益發熟練，則不僅是偶爾，而是規律出現，你將更熟悉明性夢的顯現。

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What is a dream of clarity? A dream of clarity manifests when there are secondary causes; through the secondary causes it manifests as clarity. We can even obtain advice and predictions for the future because there are secondary causes for future events. A dream of clarity generally manifests in the early morning. Why? It is because when we first fell asleep, we sleep very deeply. Slowly we consume this heaviness and our sleep becomes lighter. As it becomes lighter, clarity can manifest more easily. If your practice of continuous presence succeeds, then karmic dreams diminish. This is because they are linked with tensions. The state of contemplation or presence represents total relaxation. Consequently there will be no manifestation of tension. In the place of karmic dreams, you can have more dreams of clarity.

什麼是明性夢？當有助緣，明性夢即顯現；即透過助緣，夢顯現為明性。我們甚至可以獲得對未來的建議和預測，因為已有對未來事件的助緣。明性夢通常在清早顯現。為什麼呢？ 這是因為當我們剛開始入睡，都睡得很沈。漸漸地，在消磨掉這份沉重後，我們的睡眠就變得比較淺。隨著睡眠變得較淺，明性就可以更容易顯現。如果你的持續覺知修持有成，業力夢就會減少。這是因為這些夢與緊張壓力相連結。覺觀或當下覺知的狀態代表完全放鬆，因此將不會有緊張的顯現。業力夢的位置，就會為更多的明性夢所取代。
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你現在或許瞭解理論為何及其重要性，接下來我要解釋你如何來修持。

如果你是一個焦慮的人，那麼在你睡覺之前，可以做一點深呼吸以調整氣息並安定自身。然後專注於你身體中央（心間）一個白色的藏文ཨ字。如果你偏好英文的「A」也可以。重點是心裡要有一個相應的「阿」聲。當你看到這個字時，自動知道它的發音，這點很重要。

如果你一開始不能成功專注並看到這個ཨ，或許是你還不知道如何觀想。試著在一張紙上寫下一個ཨ，放在面前盯著看一會兒，然後閉上眼睛，這個ཨ就會立刻出現在你腦海。以此方式你可以得到更加精確的影像。

如此你試著專注於這個白色ཨ。或者你將注意力集中在這個白色ཨ的存在上，盡可能延長保持住它的時間。

你也可以做一種訓練以便更確切地感受這個字母的存在：想像從這個中央的ཨ，其位於你身體內的心間，生起第二個ཨ，接著從第二個又生起第三個，直到你可以看到一長串的ཨ一直上到頭頂。然後你再觀想這些ཨ向下回到原處。如果你沒有馬上睡著的話，可以重複幾次。無論何時當你難以感受這個ཨ的存在，做ཨ字串的練習很有幫助也很重要。這是為你的明性充電的一個方法。

最重要的一點是，當你入睡時，試著讓ཨ呈現出來。一開始要精確與清晰地觀想這個字；隨後你就放鬆。放鬆並不是說你扔掉這個ཨ或放棄它，你保持它的存在感，然後你放鬆，如此入睡。

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For those who have not practiced this before, the first, second, or third time you attempt it you may not succeed at all. In fact, you may find you try it a little and then suddenly you are asleep. Like anything, until you have learned it, it is difficult, but if you exert your willpower, it becomes familiar to you.

對於以前沒有練習過的人，頭兩次或第三次嘗試可能根本不會成功。實際上，你會發現你才試了一下，然後就突然睡著了。就像任何事情一樣，直到你學會為止都很困難，但是如果你運用意志力，終究會變得熟悉。

If one is capable of falling asleep like this, one would find the full presence of the state of natural light. One falls asleep, and one is asleep with virtually full awareness. If one has this presence of mind when one enters into the state of dreams, it is easy to recognize that one is dreaming. It may not happen right away; some may arrive slowly at this result.

如果一個人能夠像這樣入睡，就會發現自然光（自性光明）狀態的完全現前。人雖然睡著了，卻是帶著幾乎全然的覺知入睡。如果進入夢境時具有此心的現前，就容易認知到自己在作夢。這不會馬上發生；某些人要慢慢才達到這個結果。

Even if this natural light does not occur directly, the first results will begin to show themselves in the state of dreams. You may find yourself dreaming strange dreams. What do I mean by strange dreams? As mentioned above, we normally have two types of dreams. The karmic type comes from the traces of our difficulties, problems, memories, and preoccupations. Then there is the type of dream in which our natural clarity manifests. For example, towards morning, interesting dreams of things you have never thought about may occur, things that have no relationship to the traces of your thought and past but are more linked to your clarity. If you have practiced the natural light, dreams of natural clarity will manifest more frequently.

即使這種自然光（自性光明）沒有直接出現，初步的結果也會開始顯示於夢境中。你會發現自己夢到奇怪的夢。我所謂奇怪的夢是什麼意思？如上所述，我們通常有兩種類型的夢。業力型〔的夢〕（業力夢）來自於我們的困境、問題、記憶和關注事物的軌跡。然後是我們自然明性所顯現的夢（明性夢）。例如，接近清晨時，可能出現你從未想過的有趣的夢，這些事情與你的念頭和過去的軌跡無關，而是與你的明性有關。如果你修持過自然光，那麼自然明性的夢將更加頻繁地顯現。

If you persevere in the practice of recognition of the state of natural light, it will progressively become easier to repeat the lucid recognition that you are dreaming. There will arise a steady awareness within the dream, and you will know that you are dreaming. When you look in a mirror you see a reflection. Regardless of whether it is beautiful or ugly you know that it is a reflection. This is similar to knowing that a dream is a dream, to being lucid. Whether the dream be tragic or ecstatic, you are aware that it is merely a dream.

如果你堅持於認識自然光狀態的修持，認出自己正在作夢的清明情況將逐漸變得越來越容易。夢中你會生起一種穩定的覺知，同時也會知道自己正在作夢。當你照鏡子時，你看到反射；不管它是美或醜，你知道它是反射。這就類似於你清明時知道夢是夢一樣；無論夢是悲還是喜，你都知道那只是一個夢。

Awareness within the dream state becomes a way to develop oneself and to break one’s heavy conditioning. With this awareness, one can manipulate the dream material. For example, one can dream whatever one wishes or one can pick up a desired theme. One can continue from where one left off dreaming on a previous occasion.

夢中的覺知成為一種發展自我、打破個人沉重制約的方式。以此覺知，你就可以操縱夢的內容。例如，你可以夢見你想夢的，或者可以選擇一個想要的主題。你也可以從上次離開夢的地方繼續。

Within the tantric system, the specific dream yoga practice is oriented towards preparing the practitioner for the bardo after the time of death. This is not the case in the Dzogchen system. In the Dzogchen system, it is not necessary that one commit oneself to working on dreams. That will arise naturally out of the practice of the natural light. The most important thing for this practice, as I have described, is to do the particular visualization of the white “A” before sleeping. In doing this visualization we use the working of the mind in order eventually to go beyond the mind.

在密乘體系當中，特定的夢瑜伽練習主要是針對修行者為死亡後的中陰做準備，在大圓滿體系中則不然。在大圓滿系統中，沒有必要致力於夢修，它會藉由自然光的修持而自然生起。正如我所描述的，本修法最重要的是睡前做特定的白色阿字的觀想。我們進行這種觀想，是利用心的運作以便最終超越心。

（舊版 pp.121-124）

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What position you use while practicing this visualization is not ultimately important. Many people do this visualization practice after they are lying in bed. You must see what kind of person you are. One person may fall asleep merely by shutting his or her eyes, while another person might need to take a sleeping pill.
當修這個觀想時，運用何種姿勢並非絕對重要。許多人都是躺在床上後才做這個觀想法。你必須看看自己是什麼樣的人。某種人只要閉上眼睛就可以睡著，而另一種人可能需要服用安眠藥。

Let us take the example of the person who lies down and immediately fells asleep. If this person becomes distracted from his or her practice for a moment, he or she is already asleep. This is the type of person for whom a particular physical position might be useful. If the practitioner is a male it may be beneficial for him to lie on his right side. Assuming he does not have a cold which has blocked his breathing, it might also be useful for him to close the right nostril with his hand.

讓我們以躺下就立即睡著的人為例。如果此人才就從練習中分神一下子，他就已經睡著了。這是一種類型的人，對他們而言，採取一個特別姿勢或許會有用。如果行者是男性，右側臥可能會有所幫助。假設他沒有感冒鼻塞的話，用手堵住右鼻孔可能也很有用。

For women, the position is reversed. A woman should lie on her left side and try to block her left nostril. I am not saying to stop breathing, if you have a cold. This of course would not be a good thing. But what usually happens is that when you lie down on your side and the unclosed nostril is congested, within a few minutes that nostril will open.

對於女性而言，姿勢則相反。女性應左側臥，並試著壓住左鼻孔。我不是說如果感冒的話就停止呼吸，這當然不是一件好事。但是通常發生的情況是，當你向一邊側躺，未壓住的鼻孔不通時，幾分鐘之內該鼻孔就會暢通。

The reason that the positions are reversed for men and women has to do with the solar and lunar channels.7 The reason we take these positions is to make it easier to enter the state of contemplation, or presence of the natural light. If they make your sleep more difficult, then they are not recommended. That is why I said that these positions are primarily for a person who tends to fall asleep easily.

男女姿勢相反的理由與日脈和月脈有關。7我們之所以採取這些姿勢，是為了更容易進入覺觀狀態或自然光的當下覺知。如果此舉使你的睡眠更加困難，則不建議使用。這就是為何說這些姿勢主要是針對容易睡著的人。

Let us consider for a moment the opposite situation, that of a person who has real problems falling asleep. In such a case it would not be advisable to do this kind of visualization practice or to take this position. It is likely that this type of person would merely become more nervous and perhaps not sleep at all. An alternative for people of this type would be to observe their thoughts. Whatever thoughts arise should be merely observed. Then, in this state of observing the thoughts without becoming involved or conditioned by them, one sleeps. As long as one is not distracted, this is something that anyone can do without creating obstacles to falling asleep.

讓我們想一下相反的情況，那就是真正有睡眠問題的人，這種情形就不建議做這種觀想法或採取此姿勢，不然很可能只會讓這類型的人變得更加緊張，甚至根本無法入睡。此類型者的另個選擇是觀察自己的念頭：無論出現什麼念頭，都應該只是觀察。然後，在這種觀察念頭而沒有涉入或受念頭制約的狀態下入睡。只要不分心散亂，這是任何人都可以做的練習，而不會對入睡造成障礙。

（舊版 pp.124-126）

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7. Solar and lunar channels: Within the esoteric tsa-lung treatises found in Anu-Yoga texts of Tibetan Buddhism, there are elaborate explanations of the channels (Tibetan tsa) in which internal winds travel. The solar and lunar channels are considered to be located on either side of the central channel (uma), which parallels the spinal cord. These solar and lunar channels represent masculine and feminine energy. Their colors-red and white—as well as their placement on the right and left side differ amongst various Tantras.

7. 日脈和月脈：在藏傳佛教阿努瑜伽中發現的深奧的「紮龍」（氣修法）著述中，有關於脈（藏文tsa）的詳盡解釋，在脈之中有內部風息的流動。日脈和月脈被認為位於中脈（uma）兩側，並平行於脊椎。日脈和月脈分別代表女性和男性能量。在不同的密續中，它們的顏色（紅色和白色）以及在右側和左側的位置都不同。

[SW]

If you have difficulty sleeping at night, there are other practices you may employ to assist you. For example, having this difficulty often means that you need to coordinate the energy and function of the different elements within your body. If your energy is disordered, it prevents you from sleeping. In this case, a deep breathing practice done repeatedly can be beneficial. You might do the nine-fold purification breathing8 before going to sleep. There are also physical exercises such as a series of eight movements9 found in Yantra Yoga that can help develop your capacity for correct breathing and also balance your energies as an aid to sleeping. In addition, there are Tibetan medicines to assist a person who has difficulty sleeping. Unlike sleeping pills they do not cause dependence or other side effects.

如果你晚上難以入睡，可以應用其他的練習來幫助你。例如，遇到這種困難通常意味著你需要協調體內不同元素的能量和功能。如果你的能量失調，就會使你無法入睡。在這種情況下，重複做深呼吸的練習可能會有所幫助。你可以在睡覺前做九節淨化呼吸法（九節佛風）（註8）。在幻輪瑜伽中還可以進行一些身體運動，例如八個動作系列（龍桑八式）（註9），可以幫助你提高正確呼吸的能力，同時平衡能量以幫助睡眠。此外，還有藏藥可以幫助睡眠困難的人。與安眠藥不同，它們不會引起依賴性或其他副作用。

These medicines, such as Agar 35 and Vimala,10 can be used for one or two months—as long as you need, really—and will not cause any negative side effects. Rather, they will help your health and coordinate your energy. When you do not need the medicine anymore, you can stop without withdrawal symptoms or negative effects. That is the benefit of these Tibetan medicines.

這些藏藥，諸如如Agar 35和Vimala（註10），可以使用一兩個月，只要你確實需要就可以使用，並且不會引起任何不良副作用。相反地，它們將有助於你的健康並協調你的能量。當你不再需要這種藥物時，你可以停用而不會出現戒斷症狀或負面影響。這就是這些藏藥的好處。

If you have become habituated to Western sleeping pills, you can initially alternate them with Tibetan pills in order to lessen the dependency. One night you use Western medicine, and the next night you use Agar 35. After one or two weeks of alternating, you will be able to stop taking the Western medicine without a problem.

如果你習慣了西醫的安眠藥，可以先將其與藏藥交替服用，以減少依賴性。一天晚上使用西藥，第二天晚上使用Agar35。經過一兩個星期的交替，你將可以毫無問題地停止服用西藥。

（舊版 pp. 126-128）
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8. Nine-fold purification breathing: Tibetan, lungro salwa: A breath exercise performed before a session of meditation (tun), or before practicing Yantra Yoga. In these exercises one visualizes oneself inhaling purified air and exhaling negativities and impurities. It is used as a practice preliminary to meditation to balance the energy and settle the mind.
註8. 九節淨化呼吸：藏文 lungro salwa ：在一座修法（tun）之前，或修幻輪瑜伽之前進行的呼吸練習。在這些練習中，你觀想自己吸入清淨的空氣，並吐出負面和不淨。它被用作禪修的前行，以平衡能量和安定心緒。

9. The eight movements: Tibetan, lung sang: Yogic exercises to purify the prana or breath. The eight movements are described within the Yantra Yoga text, “The Unification of the Solar and Lunar” (Tibetan, Trulkor Nyida Khajor), written in the eighth century by the master Vairocana. See Namkhai Norbu, Yantra Yoga, edited by Oliver Leick (Gleisdorf: Edition Tsaparang, 1988), p.33.
註9. 八種動作：藏文lung sang （「龍桑」）：瑜伽練習，淨化氣或呼吸。這八種運動描述於《幻輪瑜伽》文本《日月和合》（藏文 Trulkor Nyida Khajor ），於八世紀由大師毗盧遮那（Vairocana）撰寫。參見南開諾布仁波切所著《 幻輪瑜伽》，Oliver Leick編輯（Gleisdorf：Edition Tsaparang，1988年），第33頁。

10. Agar 35 and Vimala: Tibetan herbal medicines. Agar 35 is made of thirty-five natural ingredients; both Agar 35 and Vimala are taken for insomnia and to balance “lung”, a disordered wind condition. These preparations can be purchased through the Tibetan Medical and Astrological Institute, Khara Danda Road, Dharamsala, Dist. Kangra, H.P. 176215, India.

註10. Agar35和Vimala：藏族草藥。Agar35由35種天然成分製成；Agar 35和Vimala均用於失眠，以平衡「氣」，即一種風失調的情況。這些製劑可以透過位於印度達蘭薩拉的藏醫曆算院（Tibetan Medical & Astro-science Institute）購買，網址：http://www.men-tsee-khang.org。

（按：上述網址查不到在賣 Vimala，幾年前我確實買過。 要購買請見下列網址：）

https://www.siddhienergetics.com/collections/health-wellness/health-wellness?fbclid=IwAR00Ec2_5lpjgWXNSvuRsolH3kbTpeKlvEIPyrskO37ba0m7uB2PqmgIgqI

註：Agar 舊版翻成沈香，它是一種樹，我不確定是叫沈香；Vimala 是無垢友大師為未來行者所準備的藥材，故舊版翻成無垢，網路上多用 Bimala，大陸藏醫院名為畢瑪拉（十二味肉豆蔻）。

[SW]

You must not think only of Tibetan medicine when it comes to assuring a good night’s sleep. You should also work with breathing in the manner previously mentioned, as this is very related to sleep.

為確保一夜安眠，你不能只考慮藏藥，你還應該以前面提到的方式進行呼吸，因為這與睡眠非常相關。

Sometimes you cannot sleep because one of your three humors11 is disturbed. When the wind humor is disturbed one has particular trouble sleeping. Wind is linked with prana or energy. When prana is disturbed it is difficult to sleep. For more information on this you can consult books on Tibetan medicine. In a book I wrote12 on the topic there is an explanation of the three humors and of how to overcome problems. For example, to overcome problems related to wind disease, it is helpful to go to bed earlier in the evening, to sleep with warm clothes, and to have something like soup to eat just before going to bed. If you are not sleeping at night, and instead of relaxing you work hard until late hours, or you eat raw vegetables, this may further aggravate the condition. There are many things to learn in Tibetan medical books.

有時你無法入睡是因為三種體液（註11）之一受到干擾。當風體液被干擾時，特別會有睡眠上的困難。風與氣或能量相連。當氣受到干擾時就很難入睡。有關於此的更多訊息，你可以查閱藏醫的書籍。在我寫的一本此主題的書（註12）中，有解釋這三種體液以及如何克服問題。例如，要克服與風病有關的問題，晚上早點睡、穿暖和的衣服睡，以及在上床前喝點湯會幫助。如果你工作直到深夜不能放鬆然後白天睡覺，或者你吃了生菜，這可能會進一步加重病情。藏醫書籍中有很多內容可以學習。

Everything is related. First try these preparations so you can fall asleep. If you have succeeded, then you can do the practice of the night. If your situation is between falling asleep immediately, and not being able to fall asleep, then visualize a white “A” or “A”, but one that is not very bright. If you have a problem falling asleep, you must not visualize the white “A” as too bright, and you could also visualize it in a sphere of five colors. This makes it easier to fall asleep. There are many kinds of people and many situations; we should know about all of them.

一切都彼此相關。首先嘗試這些準備工作，以便你可以入睡。如果你成功了，那麼你便可以進行夜修法。如果你的情況介於馬上入睡和無法入睡之間，則可以觀想一個白色的（藏文）「阿」或英文字母「A」，但不是很亮。 如果你入睡有問題，則不要將白「阿」觀得太亮，你也可以觀想它在五色明點中。如此可以比較容易入睡。有許多種類型的人，也有很多種情況；我們應該知道所有這些。

If one does this practice with commitment, one slowly may become a master of one’s dreams. As one has more awareness and more dreams of clarity, dreaming becomes a practice. For example, as I mentioned, if one has achieved sufficient mastery of dreams, one can transform them. If I am dreaming something ugly, I could transform it into something beautiful, I could cause the dream to deal with some theme or argument that I have chosen, or I could play out some fantasy of my imagination. One could visit a paradise or contact a certain teacher. There are many things one can do; one can oftentimes work out the dream as one wishes. This can become a test of one’s actual progress.

如果一個人堅持做這個練習，慢慢地他便會成為自己夢的主人。隨著他更有覺知和有更多的明性夢，作夢便成為一種修行。例如，正如我所提到的，如果一個人已經充分掌握了夢，他就可以轉變夢。如果我夢到什麼很醜的，我可以把它變成美麗的東西，我可以讓這個夢去處理我所選定的某個主題，或者我可以發揮我的想像力。我可以去遊歷天堂或去見某個導師。有很多事情可以做；可以常常按自己意願去作夢。以上都可以成為對自己實際進展的一種測試。

（舊版 pp. 128-131）

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11. Three humors: lung (air or wind), dripa (bile), and bad-kan (phlegm). The correct balance of these three humors is considered essential for health. An imbalance will lead to one of the myriad diseases to which humans are prone.
註11. 三種體液：lung（氣或風）、tripa（mkhris pa，膽汁）和peken（bad kan，痰）。這三種體液正常的平衡被認為對健康至關重要。失衡的話將導致一個人容易罹患該體液所屬的多種疾病之一。

12. Namkhai Norbu, On Birth and Life: A Treatise on Tibetan Medicine (Arcidosso: Shang Shung Editzioni, 1983).
（按：此書後來改版，名為Birth, Life and Death: According to Tibetan Medicine and the Dzogchen Teaching, 2008）

[SW]

不僅新版《夢瑜伽》出包，舊版講到男女右側左側臥入睡的部分，英文也是不知所云。以下以男生為例，原文是：

It may be preferable, initially, to lie on the left side, thus promoting clarity—the work of the unimpeded right.

這反映出編者自己沒理解清楚，而來整理南開師的，我不知道是錄音檔還是謄稿，總之又相信自己的判斷所造成的錯誤。

簡言之，男生右側臥，女生左側臥，記得夢乃至知夢都是增進明性的結果，用這個觀點去看說明文字，就會發現原文的邏輯錯誤。依此來看待全書的內容，恐怕要非常小心，隨時都要用我們得自南開師親自講解的道理來糾錯。

................................

Let us discuss this in greater detail. As previously mentioned, there are preparations for dreamwork as well as the actual practice. In regards to preparation, it would be advisable for one to conduct a retreat to first practice concentration on the six syllables13 and their purification. After doing this practice for some time, many disordered dreams may appear. The arising of numerous disordered dreams is a sign that preparation is complete and then one can proceed to the practice.

讓我們更詳細地討論這一點。如前所述，夢修有準備工作（前行）以及實際的練習（正行）。關於前行（準備），建議一個人先進針對第一項練習進行閉關，專注修六道種字子及其淨化法（註13）。在此修法修了一段時間之後，可能會出現許多失序的夢。眾多失序的夢的出現表示前行已經完成，然後就可以進入正行。

In regards to practice there are three essential points. The first is to examine the dream; the second to control it; and the third to distinguish and recognize the bag-chag or karmic traces. Prior to sleep each night it is advisable to relax the body, through baths and massage, for example. One must then resolve with full intention to progress on the path towards full awareness and lucidity within dreams.

關於正行修法，有三項要點。首先是檢查夢；第二個控制夢；第三個是區別和確認業力軌跡（pagchag, bag chags，業力習氣）。建議每晚入睡前，例如以洗澡和按摩來放鬆身體。然後，一個人必須全心全意下定決心，要在夢中於這種朝向全然的覺知和清明的修道上取得進展。

Next, one may initially make use of the efficacious positions mentioned above that assist in the practice. One thus lays oneself down on one’s side—the right side having to do with the void, the left with clarity—and closes the corresponding nostril with a finger of the corresponding hand, which lies under one’s cheek. The right side actually governs or allows the void to operate, and the left side helps with the operation of clarity. It may be preferable, initially, to lie on the left side, thus promoting clarity—the work of the unimpeded right. Later as one’s practice becomes stable, position will not be important.

接下來，你可以一開始利用上述有助夢修的有效姿勢。（男性）依此右側臥（右側與空性、左側與明性有關），然後用置於臉頰下的手指堵住同邊的鼻孔。右側實際上控制或允許空性作用，而左側則有助於明性的作用。最好是剛起步時右側臥，這樣可以提明性——讓無阻的左側起作用。隨後當一個人的夢修變得穩固，姿勢便不再重要。

If it seems that you have not dreamed, or there is only a faint memory of a dream, it is indicative that sleep was too deep. In this case, place the pillows higher, using lighter or fewer covers, let more air and/or light into the sleeping place or move to a more open spot. If dreams do not come regularly, you may experiment by sleeping in whichever way you find comfortable, on either the right or the left side. If dreams still do not come, concentrate on the throat chakra, and visualize a red A (“A”); if this is difficult, a red ball will suffice. If you still do not remember dreams, visualize the red letter or bead as increasingly more luminous each successive night. If difficulty persists, think of a white bead on your forehead, at the location of the third eye. If there is still nothing, visualize the white bead with increasing radiance each successive night. These concentrations are performed only if dreams are not remembered.

如果你覺得好像沒有作夢，或者對夢只有淡淡的記憶，這表示你睡得太沈。在這種情況下，枕頭墊高一點，蓋較輕或較少的被子，讓睡眠空間有更多的空氣流通，或移至比較開放的地方睡。如果作夢的情形沒有規律發生，你可以用任何舒適的姿勢睡覺，無論右側臥或左側臥。如果仍然沒有夢，集中注意力在喉輪上，並觀想一個紅色的藏文阿字（A）；如果覺得困難，觀一個紅球也可以。如果這樣還不記得夢，觀想這個紅色藏文字或豆大的紅球連續幾晚越來越亮。如果問題仍然存在，就在前額第三眼的位置觀想一顆白色珠子。如果還是一無所獲，觀想這顆白色珠子連續幾晚亮度增加。這些專注法只有在不記得夢時才進行。

（舊版 pp. 131-133）

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13. Concentration on the six syllables and their purification: The six syllables—A, Aaah, Ha, Sha, Sa, Ma—are each symbolic of a realm of existence, including those of the gods, demigods, humans, animals, hungry ghosts, and hell beings. Karmic tendencies to be reborn in one of these samsaric realms, which originate through improper actions, must be purified. Meditation on the six syllables unites lung (prana) and mind concentration in order to purify these tendencies. The specific practice of concentration on the syllables employs visualization and mantra directed at specific points of the body where these propensities are believed to concentrate.

註13. 專注於六道種子字及其淨化法：六種子字（Ah A Ha Sha Sa Ma）各象徵輪迴六道，包括天人、阿修羅、人類、動物、餓鬼和地獄眾生。根源於惡業而轉生在這六道輪迴之一的業力習氣必須予以淨化。此六種子字的禪修結合了氣和心的專注，以淨化這些習氣。此專注於種子字的特殊修法，運用觀想和咒語，指向身體特定點，這些位置據稱是這些習氣聚集之處。

[SW]

If you have not mastered the lucidity—awareness that one is dreaming while doing so—then during the day you should continually remind yourself that all that you see and all that is done is not other than a dream. By seeing everything throughout the day as if it were a dream, dream and awareness are thoroughly mixed. Subsequently, before sleeping, continue to focus well on the red “A” in the throat. Thus, you will fall asleep while fixing on the “A”. Focusing in this way before falling asleep unites the lung or prana there with concentration.

如果你對清明還沒有很熟練——作夢時知道自己在正在作夢，那麼在白天，你應不斷提醒自己，你所見的和所做的一切都不過是個夢。藉由一整天看待一切是夢，夢和覺知就會完全融合在一起。隨後，在臨睡前，繼續好好專注在喉輪的紅色「阿」上。如此，你將能在專注於阿字的同時入睡。在睡著前以此方式專注，可將風或者氣與專注力結合於該位置。

On occasion, a fearful nightmare may arise. If due to shock you instantly become lucid, this is called “distinguishing the dream by violent means”. Achieving lucidity in this manner is relatively common; subsequently you must continue to practice concentration on the red “A”, and gradually there will also develop the capacity for lucid awareness within dreams with peaceful themes.

有時，可能會發生可怕的噩夢。若出於驚嚇而使你立即變得清明，這就稱為「猛然認持夢境（藉由猛烈手段辨識夢）」。以這種方式達到清明相對上是很常見的；隨後，你必須繼續練習紅色阿字的專注法，逐漸地你也會發展出在平和的夢中具有清明意識的能力。

Continued progress in dreamwork, even after lucid awareness is commonly achieved, depends very much on the activities of the day. Intense concentration on a theme or on any subject will lead to its arising. If you wish to cause yourself to dream of a Tibetan deity, for example, think of transforming yourself into that deity by concentrating on the deity intensely. Similarly, imagining that you are traveling or making imaginary voyages to unknown or even known places will influence your dreams. Later, you can extend the voyages to paradise, for example, causing it to actually appear in the dream.

在夢修中持續進步，即便經常達到清明意識，很大程度仍取決於當天的活動。對某個主題或任何議題的強烈關注，將導致這種夢的出現。例如，如果你想讓自己夢到一位藏傳佛教的本尊，就要密集專注於將自己轉化為該本尊的修法。同樣地，想像你正在未知或甚至已知的地方旅行，亦將影響你的夢。之後，你可以將航線拓展到像是天堂、淨土之類的，讓它確實出現在夢中。

If you concentrate a great deal during the day, imagining that you are living a dream, then during the night the dream itself will also seem less real. The subject, that which experiences the dream, is the mind. By holding the thought that all is a dream, you begin to dissolve this “subject”. That is, the mind begins to dissolve itself, automatically.

如果你在白天非常專注，想像自己正活在一個夢當中，那麼到了晚上，夢本身也將變得不那麼真實。經歷夢的主體是心。藉著保持「一切都是夢」的這種想法，你就會開始消融這個「主體」。也就是說，這個心會開始自動消融它自己。

Or, to put it another way, when the object or vision is dissolved, the action runs back towards the subject, causing complete dissolution. Thus, neither vision nor dream exists any longer. One finds that the subject is not concrete and that vision is only “reflections”. One thus becomes aware of the true nature of both. Vision created by karma and the psychic “trail” or background imprint is the origin of all illusions; if authentic awareness of the illusory reality arises, one arrives at the disappearance of “solid reality.” Realization means true understanding of the waking state and the dream state.

或者，換個方式講，當客體或境相消融時，行動會回歸主體，導致完全的消融。因此，境相和夢都不再存在。我們會發現主體不是具體的，而境相只是「反射」。於是我們開始覺知到兩者的真實本性。由業力和心靈的「軌跡」或背景印記所創造的境相，是所有幻覺的起源；如果對虛幻的現實生起真實的覺知，我們就會到達「堅固現實」消融的境界。證悟即意味著對清醒狀態和夢境狀態的真正瞭解。

（舊版，pp. 135-136）

[SW]

編者麥克凱茲的背景主要是新時代清明夢，故我認為他對於大圓滿教法專有名詞，特別是藏文詞彙並不是很精通。行文當中突然插入的藏文詞括弧，都令人看得一頭霧水。

由於他整本書無論舊版與新版，都沒有說出一個夢瑜伽完整次第，這裡所摘最後一段卻又講到超越夢，乃至耗盡夢這樣的用詞。

這需要補述另一本南開諾布仁波切的內部書 Milam: The Dream Practice，本社團有大略翻譯，我相信新舊版夢瑜伽的內容也不外於此。此薄薄幾頁小書中的第三部，講到夢修的結果也就是果位，說的便是妥噶四相中最後的法性窮盡（chosed），行者修成妥噶第四相時，才會有大遷轉虹光身的成就（是不是等同於唐望傳承的化為意識的火焰，不得而知）；上到第四階卻沒有完成者，則可以有死後虹光身（身體化光只剩下頭髮指甲）的成就。

如此來看「超越夢」、「耗盡夢」，大家才比較理解。其實不僅是夢，妥噶第四階，所有一切現象全都窮盡了，所以才稱法性窮盡。

【《夢瑜伽與自然光的修習》重校】-10

Knowing the true nature of the dream, you may subsequently transform it. If you dream of a snake, for example, upon recognizing that you are dreaming, you should transform the snake into whatever you like, perhaps a man. Thus, it is not the dream which commands the dreamer, but the dreamer who commands the dream. When you have become able to change the dream, develop your skill by further scrambling the dream elements—for example, putting what is in the east in the west, multiplying or condensing the elements, turning things upside down, putting high things low, or making what is big, small. This process applies not only to forms, but also to sensations. If you dream of something pleasing, transform it into something unpleasant. Systematically reverse everything.

瞭解夢的真實本性後，你就可以去轉變它。例如，如果你夢見一條蛇，一旦認出自己正在作夢，應將蛇轉變成自己喜歡的任何東西，也許是一個人。因此，不是夢控制夢者，而是夢者控制夢。當你能夠改變夢時，便可藉由進一步擾亂夢的內容物來發展自己的技巧：例如，將東邊的東西放到西邊，將這些內容物增多或減少，將東西倒過來，把高的東西放低，或者把大的東西變小。這個過程不僅適用於形體，還適用於感官。如果你夢到賞心悅目的，將之轉變成令人不喜的事物。有系統地翻轉一切。

If you have difficulty transforming dream vision, it may be that in your dreams there arise too many images of the past, of childhood, for example, or even of other lives. In this case one could say that the dreams are influenced by the psychic “tail” or background. One finds considerable difficulty in transforming such a dream, whereas if one dreams of items or events linked to present or recent situations and happenings, transformation is much easier.

如果你難以轉變夢境，可能是在你的夢中出現了太多過去的印象，例如童年甚至前世的印象。在這種情況下，可以說你這些夢受到心靈「印跡」（軌跡）或背景的影響。你會就會發現要轉變這樣的夢相當困難；而如果你夢到涉及與當前或最近發生的事物或事件，那麼轉變夢就容易得多。

If one dreams of events which never happened—for example, of unknown countries and people—it may also be quite hard to put an end to dreaming or to exhaust the dream state. If all three phenomena arise, intermingled and confused (bag-chag suma) it is an indication that the process of transcending the dream state will be long and extremely difficult. If we have obstacles that hinder us from the final overcoming of dreams (ja-lu-pho-wa-chen-mo), we must make a deeper commitment and pray for progress.

如果你夢到從未發生過的事，例如夢到未知的國度和人民，那麼可能就難以終結作夢或耗盡作夢狀態。如果所有這三種現象都有，相互糾結加上三門習氣（bag chags gsum）之迷亂，則表示超越作夢狀態的過程將會拉長並變得極度困難。如果我們具有最終克服夢而達到大遷轉虹光身（jalü phowa chenpo, 'ja' lus 'pho ba chen po，大遷轉虹光身）的障礙，我們就必須發下更大的誓願，以祈求進步。

（舊版 pp. 136-138）