南開諾布仁波切《夢瑜伽與自然光的修習》

[SW]

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]

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）

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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）〕

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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]

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]

At a certain point there was a sort of curved rock that I had to climb on; this rock appeared to
be a title page, with the title of the tantra which I’d just been climbing over. It was called the
Todral donsal ningpo gurd. Trodral means beyond concept; donsal means to clarify the
meaning; ning-po means the essence. Later I discovered that there actually is a tantra of that
name.

到了某處，有個彎弧的岩石我必須爬上去；這塊岩石似乎是標題頁，是我剛爬過的密續的標題，叫做《闡明勝義空性之心要》（Trodral tonsal nyingpoi gyud）。Trodral意指超越概念；tonsal意思是闡明意義；nyingpoi則指精髓。後來我才發現的確有這個名稱的一部密續。

So then I climbed up and slowly, slowly approached the very peak of the mountain and there
was a cave. Coming close, I looked inside this rather large cave. At the very center, there was a stone—a white boulder, hard and like granite. It was not a tiny stone; it was a big boulder. Sitting on this rock was a little boy. I’m sure that he wasn’t more than seven or eight years old. I looked around. There was nobody else in there. I said to myself, “This is pretty strange. Jigme Lingpa lived a long time ago. He couldn’t be a little boy like that.” Meanwhile this little boy was looking at me. I thought to myself, “Well, since my master told me to come up here and meet Jigme Lingpa, who knows, maybe this is some kind of emanation of Jigme Lingpa.” I thought that I had better behave well towards him.

於是我繼續爬，慢慢、慢慢地接近這座山的山頂，那裡有一個岩洞。走近後，我往裡看是一個相當大的洞穴。在洞穴正中央，有一塊石頭——一塊白色巨石，堅硬得像花崗石。這石頭不小，是一塊大圓石；一個小男孩坐在石頭上，我確定他不超過七、八歲。我環顧四周，裡面沒有其他人。我自言自語道：「這太奇怪了，吉美林巴活在很久以前，他不可能是像那樣的小男孩。」同時這個小男孩也在看著我。我心想：「好吧，既然我的上師叫我上來這裡見吉美林巴，誰知道呢，或許這是吉美林巴的某種示現。」我想我最好對他表現得好一點。

So I directly approached the child. He was wearing a garment that was like a transparent blue shirt. He had nothing else on. He had long hair, but not tied up like that of a yogi. He just looked like a normal little boy. I found this pretty strange. So I came up right in front of him. I said, “Master Changchub Dorje sent me to you.” The little boy looked at me. He looked almost as if he were surprised to hear this. Looking at the boy I began to doubt him, but I watched what he was doing. Finally he gestured me to sit down. When I sat down, he reached and touched the back of his head, and brought forth a roll of paper, a scroll. He opened the scroll and began to read from it. When he read, it was in the voice of a little boy, but he was not giving a teaching or an explanation. He was reading. He read four or five sentences. Immediately upon hearing his voice, I realized that the scroll was a tantra. At that moment it struck me, “Oh it’s true, it is Jigme Lingpa. Because it could hardly be some ordinary little boy who can produce a scroll and then read in this fashion.” And with this emotion, this startling thought, I awoke from the dream. Afterwards I did elaborate research to find those texts, and I found specific texts on the Dzogchen togel practice. This is an example of the fact that a relationship between master and disciple always exists regardless of questions of time and distance. My master was far, far away in Tibet; I was living in Europe.

所以我直接走近這個小孩。他穿著一件像透明藍色的衣服，身上就沒有穿別的了。他有一頭長髮，但沒有像瑜伽士那樣綁起來。他看起來就像個普通小男孩。我覺得這非常奇怪，所以我走到他面前，說：「蔣秋多傑上師派我來見你。」小男孩看著我，看起來好像聽到這些很吃驚。看著這個小男孩，我開始懷疑他，但還是觀察他在做什麼。最後他示意我坐下。當我坐下時，他伸手摸了摸他的後腦杓，拿出一卷紙——一個卷軸。他打開卷軸，開始讀誦。當他唸時，這是一個小男孩的聲音，但他沒有給予教導或解釋，他只是在讀。他讀了四、五句，一聽到他的聲音，我瞭解到那卷軸是一部密續。那一刻震撼了我：「啊，這是真的，真的是吉美林巴！」因為普通小男孩幾乎不可能製作一個卷軸，然後以此方式唸誦。帶著這樣的情緒和吃驚的想法，我從夢中醒來。後來我做了詳細研究想找到這些文本，發現在大圓滿妥噶修法中有這特定的文本。這是一個是實際例證，說明師徒之間的關係總是存在的，無關乎時間與距離的問題。那時我的上師遠在西藏，而我則住在歐洲。

These are some of the possibilities that can occur within dreams as one’s practice progresses.
隨著一個人的修行進展，有些可能性就可以在夢中發生。

If you fall asleep with the presence of the “A” you may find yourself waking in the morning
with it still present. You can then assume that you have spent the entire night in practice. As the night is rather long, and you have nothing else to do but sleep, it is very important to utilize the time. Night can become, for a practitioner, even more important than the practice of the day.
如果你是在ཨ的現前中入睡的，你可能會發現自己早上醒來時這個ཨ依然存在，那麼你就可以假設你已花了整晚的時間修持。由於長夜漫漫，你除了睡覺沒有別的事可做，所以利用這段時間非常重要。對於一個修行者而言，夜晚可以變得甚至比白天的修持更重要。

The final goal of dream practice is that dreams become awareness and at that ultimate point dreams actually cease. You use your practice so that your dreams influence daily life. This is the principal practice of the nighttime.

夢修的最終目標是要讓夢成為覺知，並且在最終點時夢確實停止了。你運用你的練習，讓你的夢影響日常生活。這就是夜間的主要修法。

You should try to do the practice of natural light each night, just as you should try to be in the state of contemplation continually. For every morning and every activity there are ways to do Dzogchen practice.

你應試著每天晚上做自然光的修法，就像你應試著持續處於覺觀狀態一樣。每個早晨以及每個行動都有方法可以去做大圓滿的修持。

（舊版 pp. 149-153；英文新版 p. 67。第二章完）

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第四章 幻身
4 The Illusory Body

以下是禪修練習第三部分斷除夢執著的解釋：幻身（註1）精要修法。
The following is the explanation of the third subdivision of meditation practices to cut attachment to dreams: The Method to Practice the Essence of Illusory Body.1

要發展幻身，必須具有以夢修為基礎的經驗，且要延續到白天。因為現相以及一切外在和內在的現象，皆如鏡子所生之各種反射，只不過是空性之明分顯現，沒有本俱自性，所以我們不應認為有什麼東西是實存的。藉由一種不散亂的意圖，認知所有無生命和有生命的現象都是幻相和反射的顯現，我們禪修：不論顯現什麼皆為幻相或反射。
To develop the illusory body, it is necessary to have experience based upon dream practice. To proceed during the daytime, because appearances and all outer and inner phenomena, which arise like diverse reflections in a mirror, are nothing more than radiant manifestations of emptiness which have no intrinsic self-nature, there is nothing one should consider to really exist. By means of an undistracted intention which considers that all inanimate and animate phenomena are manifestations of illusions and reflections, one meditates that whatever manifests is an illusion or reflection.

尤其是每一個「如在鏡中」生起的反射，無論穿戴衣飾珠寶、讚美稱頌或口出惡言等，都只是鏡中生起的各種形象而已，不能產生任何利益或損害。最終，我們即能確切體驗到事實上沒有任何東西存在。同樣地，我們瞭解到自己和他人、敵人和朋友、食物和衣服、愜意和不快、喜悅和悲傷、貪愛和厭惡——無論輪迴或涅槃的現象生起、無論感知或顯現什麼——在它們顯現的那一刻都不具實體，如同鏡中的反射。由此之故，迷妄顯現的非真實，以及幻相的本質，在我們生命之流中臻得圓滿，我們因而體驗到自己身體為一個幻身，並毫無困難地認識中陰幻身。
In particular, each reflection arising “as within the mirror," whether putting on clothes, wearing jewelry, making praises, or speaking unpleasant things, etc., is only the form of this or that arising within the mirror and cannot produce any benefit or harm. Ultimately, one is able to experience with certainty that nothing exists in truth. Similarly, one understands that self and other, enemy and friend, food and clothes, pleasant and unpleasant, joy and sorrow, attachment and aversion—whatever phenomenon of samsara or nirvana arises, whatever is perceived, whatever manifests—in the very moment of their manifestation have no essence, like a reflection in a mirror. Because of this, the non-reality of delusive manifestations and the nature of illusion become perfected in one's life-stream. One's own body is thus experienced as an illusory body and, without difficulty, one recognizes the illusory body of the bardo.

在夜間，瞭解到所有的顯現都是夢，由於我們精進地修習以了悟宇宙間所有無生命和有生命的現象都具有幻相或夢的本質，所有的生死、取捨之迷妄顯現，即被認知為夢幻。也就是說，當我們能夠在夢裡像這樣顯現時，就得以對任何現象——無論顯現於何處，免於執著。
During the night time, understanding that all manifestations are dreams, because one diligently practices to realize that all in animate and animate phenomena of the universe have the nature of illusions or dreams, all delusive manifestations of birth and death, denial and affirmation are recognized to be dreams and illusions. That is, when one is able to manifest like this inside a dream, one becomes free of attachment to any phenomenon which manifests anywhere.

如此日以繼夜地修習，不執持迷妄的顯現為真實，我們的身體即顯現如一種非物質之形影，我們能夠看出它的非實存。我們的身體不會投下陰影，我們能夠認出中陰幻身，並會於未來有更高的轉生。
Practicing like this day and night, one is not attached to delusive manifestations as reality, one's body manifests like a kind of immaterial shadow, and one is able to see its non-existence. One's body does not cast a shadow, one is able to recognize the illusory body of the bardo, and one's rebirth in the future will be exalted.

..................
第四章幻身 註釋
Note to Chapter 4: The Illusory Body

註1：《聲應成》（Dra Thalgyur）根本續中說：「我們以幻身夢來修習，當圓滿時，我們的肉身即如影般顯現。由於此故，中陰身被認識為我們自身。」
1. The root tantra Dra Thalgyur says, “One practices with illusory body dreams. Perfecting this, one's physical body manifests like a kind of shadow. And because of this, the body in the bardo is recognized to be oneself.”

（《夢瑜伽與自然光的修習》pp. 126-128）

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第五章 淨光精要修法
5 The Essential Practice of Clear Light

編者按：當某特定修法有指定時間時，諸如「晚間」或「午夜」，要了解這是相對於自己的睡眠週期，而非一天中的實際時間。例如，當說到某個修法要在晚上修，應理解為要在睡前進行；其修法並不限於晚間。
Editor's note: When a particular practice has a designated time, such as "dusk” or “midnight,” it is important to understand that this is relative to one's own cycle of sleep rather than the actual time of day. For example, when one is told that a practice is to be done at dusk, this should be taken to mean that it is to be done any time before sleeping; its practice is not restricted solely to the evening hours.

修習淨光的方法與白天、晚間、午夜和黎明四時分有關。
The methods to practice clear light are related to the four time divisions of day, evening, midnight, and dawn.

日修法的解釋包括覺觀和後覺觀（即座上和座下）的方法。此處是日間修持覺觀的方法。
The explanation of daytime practice includes methods for contemplation and post-contemplation. Here is the method to practice contemplation in the daytime.

盤腿坐在舒適的座處，眼睛目不轉睛地注視天空一會兒，我們的意識便會變得清晰而清明。稍微降低視線直視前方，一種清新的禪修體驗便會生起。當我們認識到這種體驗並於該狀態下放鬆時，剎那覺性即在其明性面向中顯現，猶如自明界（self-luminous space）一般，這稱為「明性淨光」（the clear light of clarity）。當我們熟悉該狀態時，就會體驗到此明性淨光，感知經驗和心的顯現於其中生起，融合於虛空當中，超越概念、無有間斷。
Sit cross-legged on a comfortable seat. For a short time, focus the eyes on the sky without moving them. Then one's consciousness becomes clear and lucid. Lower the gaze a little, look straight ahead, and a fresh meditative experience arises. When one recognizes this experience and relaxes in that state, instant presence manifests in its clarity aspect like self-luminous space. This is named “the clear light of clarity.” When one is familiar with that state, one experiences the clear light of clarity where manifestations of perceptual experience and mind arise unified in space beyond concept without interruption.

根據情況，有時會出現諸如「我存在於天空中」或「我的身心明顯分離」這樣的體驗。那時，種種的事物會顯現，像是虹光、明點（tigles），以及本尊的境相。這是五氣（five pranas）之明分的本俱光輝（radiance），稱為「外色淨光」（the clear light of outer colors）。
According to circumstances, experiences sometimes occur such as the thought, “I exist in the space of the sky” or “My body and mind are distinctly separated.” At that time, innumerable things manifest, like rainbow lights, thigles, and visions of deities. This inherent radiance of the clarity of the five pranas is named “the clear light of outer colors.”

藉由外色淨光，我們能夠清楚看到自己身體的原子和內部器官；我們能看到類似晝夜的境相、他人的體內、淨土、鄉里有情眾生做了什麼，以及正在死亡與轉生的眾生。
Through the clear light of outer colors one is able to see clearly the atoms of one's body and the inner organs of one's body. One is able to see visions similar to day and night, the insides of the bodies of others, pure realms, what is being done by sentient beings living in villages, and beings who are dying and reincarnating.

（《夢瑜伽與自然光的修習》pp. 130-131）

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在橡樹林版《夢瑜伽與自然光的修習》編者前言中寫到，這些內容是由 James Valby 從藏文翻譯過來，因此整本書的結果就是藏翻英再英翻中的二手翻譯。這位 James Valby 我沒聽過也查不到，只有聽過 Jim Valby，這裡不知道是否誤植。

我個人認為二手翻譯存在很多問題，若有藏文原稿，最好還是加以查核比對，因為有些藏文詞彙在中文已經有特定專有名詞，不然照英文原句翻譯，就會有三四個 of，造成「什麼的什麼的什麼」，這種很奇怪的語法，簡單能會意的論述瞬間變得難以理解。畢竟在佛法詞彙上，中文有千年的歷史，西方譯詞也多未統一。

以下關於「眼睛不閉」，睜著眼睛應該無法入睡，應如註3所說，僅指開放所有感官。南開師講過，即使你處於覺觀狀態而此時閉著眼，也沒必要打開眼睛坐直，就如其所是。

【《夢瑜伽與自然光的修習》重譯（18）】

為了將覺觀與睡眠融合，輕持風（註1）同時採獅子臥（註2）睡姿，眼睛不閉（註3），專注於心中的五色光球入睡。當外在現相越發消退，在入睡和作夢之間的那段時間裡，存在著一種明燦的非概念性覺知，其可以認出淨光。在那種超越無意識昏厥的境界中入睡，睡眠即升起為淨光。
To integrate contemplation with sleep, gently hold prana1 while in the sleeping position of a lion.2 Without closing the eyes3, one falls asleep fixing mind on a radiant sphere of five colors inside one's heart. When external manifestations subside more and more, there exists a brilliant non-conceptual consciousness in that interval between sleep and dream which recognizes the clear light. Falling asleep in that dimension beyond unconscious stupor, sleep arises as clear light.

這時還沒有夢，在覺觀狀態下覺知自然清明。當真的睡著，也能持續覺知自己周圍的色、聲、香各個方面，也因此沒有經驗的新手，很可能會從這種睡眠中醒來。除了對白天現相停止評判（分別）外，還具有一種對於顯分的自然明性。
Moreover, there are no dreams, and consciousness is naturally lucid in the state of contemplation. When one does fall asleep, one has unceasing awareness of all the aspects of forms, sounds, and smells that surround one, and because of that, when one is inexperienced, one is more likely wake up from this sleep. There is a natural clarity of the manifestation aspect apart from the cessation of judgments about daytime manifestations.

並且，隨著六根識的停止，〔前〕五根識的明性依然相續。當識融入淨光，氣便進入中脈（註4）。因為〔前〕五根識是非概念的，不會對現相執著。此稱為「超越概念之明性淨光」（the clear light of clarity beyond concept）。
Moreover, with the cessation of the mental consciousness of the six senses, there is unceasing clarity of the sensory consciousnesses of the five sense organs. When mental consciousness dissolves into the clear light, prana enters the central channel. Because the five sensory consciousnesses are non-conceptual, they do not become attached to the manifestations. This is named “the clear light of clarity beyond concept."

此時，伴隨覺受（？）淨光覺觀以及明性淨光相續顯現這樣的情況，超越概念之淨光自然現前於那種離於散亂的狀態。因此，當「本基」（natural ground）之淨光與「子」之自然清明於本淨界中無二相融時，更深的明性即在本初明性中展現。此名為「母子〔光明〕相融合之淨光」（the clear light which integrates mother and child，註5）。
At this time, with the existence of the condition of the contemplation of the clear light of sensation and the existence of the unceasing manifestations of the clear light of clarity, the clear light beyond concepts naturally exists in that condition free from discursive thoughts. Because of this, when the clear light of the natural ground integrates beyond duality with the natural lucidity of the child in the dimension of primordial purity, deeper clarity manifests in the primordial clarity. This is named "the clear light which integrates mother and child.”

（《夢瑜伽與自然光的修習》pp. 131-132）

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第五章淨光精要修法 註釋
Notes to Chapter 5: The Essential Practice of Clear Light

註1：有關輕持風（按：指parlung）的方法的解釋，見南開諾布仁波切The Precious Vase: Introductions on the Base of Santi Maha Sangha（妙善寶瓶：大圓滿同修會基礎教義，Arcidosso, Italy: Shang Shumg Edizioni, 1999）第二章3.2.7.3節，頁51。
1. The method to gently hold prana is explained in section 3.2.7.3 on page 51 of Chögyal Namkhai Norbu, The Precious Vase: Instructions on the Base of Santi Maha Sangha (Arcidosso, Italy: Shang Shung Edizioni, 1999).

註2：「獅子臥」是指男性右側臥，讓左側開放；女性左側臥，讓右側開放。
2. “The sleeping position of the lion” means that males lie on the right side, leaving the left side open. Females lie on the left side, leaving the right side open.

註3：在入睡前，修行者進入覺觀狀態，敞開所有感官。
3. Before falling asleep, the practitioner enters the state of contemplation with all senses wide open.

註4：中脈的四個特質是：筆直如香蕉樹幹，調柔如蓮花花瓣，湛藍如無雲晴空，光明如芝麻油燈。另一個令氣入中脈的方法描述於The Precious Vase, p. 280, n321。
4. The four qualities of the central channel are: straight like the stein of a plant in the banana family, slender as a lotus petal, blue as a cloudless sky, and luminous as a sesame oil lamp. Another method to capture prana in the central channel is described in The Precious Vase, p. 280, n. 321.

註5：「母」（mother）指的是修行者超越一切參考點的體驗；「子」（child）則指修行者依然業力上受縛於肉身的體驗。
5. “Mother” refers to the experience of a practitioner who is beyond all reference points. “Child” refers to the experience of a practitioner who is still karmically bound to the physical body.