有關淨光(clear light),或稱自然光(natural light)。在《夢瑜伽與自然光的修習》當中(本書第一版譯為《夢瑜伽與自性光明修法》)所描述的自然光或自性光明,是在入睡後、作夢前的這段期間,是故造成我們有先入為主地以為自然光只有在這段時間出現(這稱睡眠淨光,見達賴喇嘛《心與夢的解析》)。
淨光的說明:
https://www.itsfun.com.tw/%E5%9F%BA%E5% ... ki-2012487
事實上淨光(或稱光明)存在於每一個中陰階段,當然睡夢中陰(夢境中有),無論是睡或是夢,都可以修習以認出淨光。若非如此,入睡後、作夢前這段心與感官意識均不作用等同昏厥的時段,將沒有辦法進行任何練習。
隨便摘兩本書:
「我們在睡夢中應當好好修持,以求能夠了悟光明,所以應該心無散亂地安住於心性光明中。」(堪布慈囊仁波切《六種中陰的實修教授:西藏生死導引書(下)》p. 39)
「上師把覺識之本性指出給學生的白天修法,透過修習培養對它的認知,以此做基礎,你就能進入夢境中有過程的訓練,那就是淨光之了悟。」(嘉初仁波切《自然解脫:連花生大士六中有教法》p. 224)
當然,若你要進入夢境中有來練習淨光或自性光明修法,前提是必須完成夢修的基本訓練。不管你採用唐望《做夢的藝術》一到三關,還是夢瑜伽持夢、調煉兩階段,都必須先打好基礎再說。The second stage to this unification is unification with clear light. This is simply a deepening of the awareness of the nature of the mind. As the root text states, "During the day, think, 'This is a dream. It is emptiness, like space.' And place the illusion in the nature of clear light that itself is empty and clear like space. From the sphere of lucidity, you arise in divine form, increasing and transforming yourself and so forth. Maintain this awareness during the day without distraction, and at night apply the immutable, essential oral instructions." In order to unify with the clear light in the dream state, again you should maintain special prayers related to this particular accomplishment: "May I apprehend the clear light, and may I appear from the clear light in the divine of union."
2-3-1 與光明合一之靜慮合一的第二階段是「與光明(淨光)的合一」。這純粹是對心性覺知的加深。就像根本文所指出的那樣:「在白天,思維:『這是一個夢。它是空性的,就像虛空一樣。』並置幻相於淨光之自性中,它本身是像虛空般空而明的。從清明之界中,你生起本尊身,增長並轉化自己,等等。在白天保持這種覺知而不散亂,晚上應用不變的精髓口授指導(口訣)。」(「日間思維此是夢,彼為空性如虛空,幻化光明自性住,本性空明如虛空,明界中起本尊身,增長自身並轉化,日間持覺不散逸,夜間強力口訣持。」)為了在作夢狀態中與淨光合一,你應該再次進行與這一特殊成就有關的殊勝祈請文:「願我認識淨光,並從淨光中起現雙運的本尊身。」
As you can see, the training of dream yoga corresponds to the other stages of the bardo because all are interrelated, almost identical experiences. In fact, you are dealing with the same mind. The mind just continues on through different intermediate periods. You have already moved through experiences which are likened to the bardo at the moment of death and the bardo f intrinsic reality, and this point of unification with clear light closely resembles the bardo of seeking rebirth in which the mind is about to be brought back into an embodied form. In order to consciously experience that in the dream state, from clear light the divine form nees to re-emerge. Clear light arises from the empty nature. The nature of emptiness is luminosity. The union of emptiness and luminosity is expression, and it is from that seed of expression that the divine from is born. In regard to this, you must have determined anticipation and the strong prayer, "Tonight I shall place my sleep in clear light awareness, and from that clear light I shall re-emerge as the divine form of the deity." (pp. 119-120)
如你所見,夢瑜伽的訓練對應於中陰的其他階段,因為所有這些都是相互關聯的,幾乎是相同的體驗。實際上,你是在處理同樣的心。這個心只是透過不同的中陰階段在繼續。你經歷了類似臨終中陰和實相中陰的過程之後,「與淨光融合(與光明合一)」這一點與投生中陰非常相似,在該中陰中,這個心將重新被帶入身體形式。為了在作夢狀態下有意識地經驗到這一點,本尊身需要由淨光中生起。淨光由空性中生起。空性的本質就是光明。明空雙運是種表示,而來自那種表示的種子生起本尊身。關於這一點,你必須堅定期盼和強烈祈禱:「今晚我將置睡眠於光明覺知中,並由此光明,我將生起本尊身。」(「今晚我將置夜眠於光明中,由此生起本尊身。」)
Whether you appear in your own appearance or in divine appearance, by individually observing the nature of the appearance and the mind producing the appearance, they will be seen as an illusion and grasping will be dispelled. If you watch both the appearance and the mind that is apprehending the appearance, whether the appearance is pure or impure, and if you apprehend that both are illusory, grasping and clinging will automatically be dispelled. In that very space void of grasping or clinging to subjective self or objective phenomena, by abiding in meditative absorption upon the nature of the mind, the clear light unification will spontaneously manifest. This experience self-originates. When the mind is finally free from conceptualization and discrimination, the nature of mind is exactly like space. The spaciousness of that nature is empty; it has no boundaries or limitations and is luminously clear and utterly open. This is how you will experience the nature of your mind.
無論你是以自己的形貌還是以本尊的相出現,藉由單獨觀察現相的本質和產生相的心,它們都將被視為一種幻覺,而執著將被消除。如果你同時看著現相和理解現相的心,那麼無論現相是淨還是不淨,如果你意識到兩者都是虛幻的,那麼執著將自動消除。在這個沒有主體的我和客體的現象的虛空中,藉由安住於對心的本性的禪定,淨光的融合就會自發地顯現。這種經驗是自生的。當心最終遠離概念和分別時,心的本性就像是虛空。那本性的遼闊是空性的;它沒有邊界或限制,明亮清晰且全然開放。這就是你將如何體驗你自心的本性。
When you are abiding in the nature of mind, the manner in which the illusory form arises from the mind is similar to the way a fish suddenly emerges from water. The spontaneity of your appearance as the illusory deity will arise from the clear, empty nature of the mind as simply and suddenly as a fish emerges from water. Direct your mind into the tiny, radiant A which is right in the empty center of your heart (core of your being); and placing your awareness in clarity without grasping, without tension or wavering, abide gently with awareness until you fall asleep. If you're able to fall asleep in that state, this corresponds to the place in between thoughts. (pp. 120-121)
當你安住於心的本性時,虛幻的形象從心中生起的方式,類似魚突然從水中躍出。你將從心的明空本性中自然現起虛幻本尊,如同魚單純而突然地躍出水般。將你的心引導至細小、明亮的阿(A)字,其位於你的心間(你存在的核心); 並將你的覺知安置於明性中,無有執著,不緊、不動,以覺知輕緩地安住,直到入睡。如果你能夠在該狀態下入睡,則相當於念頭之間的位置。