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

《Dream Yoga and the Practice of Natural Light》(新版夢瑜伽)


《Dream Yoga and the Practice of Natural Light》(新版夢瑜伽)

文章SW » 2012-03-09, 20:56


2009/01/20 Tue, sunny/cloudy, indoor 21.4°C 新版《夢瑜伽》英文版:All daytime visions are a dream

新版《夢瑜珈》Chapter 3 The Methods of Practicing the Essence of Dreams,如何練習夢的方法有幾個要點:

Regarding the methods of application, there are three essential subdivisions:
1. to examine the dream
to relax the body, through baths and massage for example, each night before sleeping
2. to control it
3. to distinguish and recognize the karma traces.
(Dream Yoga and the Practice of Natural Light, p, 74)

好奇怪,檢視夢怎麼說要放鬆入睡呢?南開諾布仁波切說到重點:「One must then resolve with full intention to progress on the path towards full awareness and lucidity within dreams and never be distracted from the one-pointed intention, "I will be aware of dream."」(p, 75)這裡講 lucidity 指的是夢中知夢也就是清明夢的清醒性,因為後面講到要維持清明性 clarity 男性可以右側臥睡、右手枕在臉頰下,一隻手指壓住右鼻孔;女性則倒過來。因為「the right side having to do with clarity, the left with void 空性 for men (and the reverse for women)」。

我因為鼻子常常塞住,我看就不必壓鼻孔了吧!昨晚吃飯時看到電視新聞一位醫師說,根據他的專業經驗,氣喘病患感冒時要少喝水,一天不要超過 1200cc。這跟一般習慣上大不相同,醫師說因為喝過量的水會讓細菌擴散肺泡,反而更不容易痊癒。不過他指的是氣喘病患,或者像我這種肺跟氣管早已受損的前氣喘病患。

If there is no clarity, as if one has not had any dreams, that means there is a problem that sleep too deep. In this case, one should elevate the bed or pillow, or sleep with a light on, or with the window open. One may also experiment using lighter or fewer covers, letting more air into the sleeping place, or moving to a more open spot. (Dream Yoga and the Practice of Natural Light, p. 75)

這些講夢的內容,筆調跟前本講大圓滿差別相當大,這裡都是具體簡單的操作與練習說明。出體玩家,已經掛的孟羅(Robert A. Monroe),早有些都是在椅子上小睡時出體的,不過我從來沒有這樣的經驗。不要讓自己睡太沈,所以我計畫出體當天都會放音樂。

If the dreams are still not clear, visualize a glowing white tigle 明點 at the location of the third eye 眉心 in your forehead. Gradually, by concentrating the mind in this fashion, whatever dreams arise will be clear. If due to the aforementioned concentration, it is difficult to fall asleep, then alternatively visualize a red letter A 阿 at the throat.

If you are able to fall asleep in this state of concentration, the dreams which arise will definitely be clear. Your dreams will also become more associated with clarity, and slowly, slowly you will develop greater awareness. (Dream Yoga and the Practice of Natural Light, p. 75)

由此可見,澄明性 clarity 的夢並非指清明夢。近來我是有想像明點阿字於心輪入睡,但很快就分心掉了,並不是那麼容易辦到。南開諾布仁波切提到利用白天的時間來練習,藉著思維「All daytime visions are a dream」來訓練自心:

If one's dreams are clear, but one is not lucid within the Dream State, then with great determination train the mind by thinking "all daytime visions are a dream." Continually remind yourself that all that you see and all that is done in none other than a dream. By seeing everything throughout the day as if it were a dream, dream and awareness are thoroughly mixed. If you concentrate a great deal during the day, imaging that you are living a dream, then during the night the dream itself will also less real. (Dream Yoga and the Practice of Natural Light, pp. 75-76)

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文章SW » 2012-03-09, 20:58

2009/01/21 Wed, cloudy, indoor 21.1°C 新版《夢瑜伽》英文版:to see clearly the atoms of one's body and the inner organs

睡前看了點《夢瑜伽》,可能有點 spooky,讓我第一個夢好像有點噁心,這段是:

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, tigles 明點, and visions of deities 本尊. This inherent radiance of the clarity of the five pranas 氣 is named "the clear light of outer colors."


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 淨土, what is being done by sentient beings living in villages, and beings who are dying and reincarnating. (Dream Yoga and the Practice of Natural Light, p. 90)

這章是「The Essential Practice of Clear Light」,為什麼發展出自性明光 clear light 即變成透視眼,他們的「看見」也不是看到明晰繭或 aura 氣場,有些像王靜蓉天生可以看到他人氣場者,是可以藉由氣場顏色、污濁程度或者破損,判斷出該人有什麼身心上的問題。
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文章SW » 2012-03-09, 23:07

2009/02/16 Mon, cloudy, indoor 21.6°C 新版《夢瑜伽》英文版:The Illusory Body

我發覺偶爾我作夢可以說出弦外之音,那不是插播而是一種直接的瞭解,事實上我沒有辦法回憶起來,我只能記得夢本身,弦外之音則是一點都不記得,所以我也無法說些什麼,一直要等我回來聽錄音,才會知道我說了這些話。意思是說,即便作夢的了解也很當下。就好像艾克哈特鐸利說的:「當你臨在,當你全然而深刻地專注在當下的時候,本體(being)才能被感覺到。」(《當下的力量》pp. 38-39)夢的覺知也是如此。

今天來摘較短的幻身:The Illusory Body。幻身是潛獵者要練就的,但稍微是做夢者「博士後研究」——不是啦,做夢者的白晝練習部分。

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 自性, 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 illusion or reflection. (Dream Yoga and the Practice of Natural Light, p. 87)

藏密跟唐望巫士其實差不多,卡斯塔尼達最後一本書 Magical Passes(1998)我戲稱巫術拳法,跟南開諾布仁波切的 Yantra Yoga: The Tibetan Yoga of Movement 幻輪瑜伽,都是體操書,為什麼呢?有健全的身體才有轉化身心靈的可能,身體的能量必須直接拿來使用,如果身體積弱不振,時間都耗在這個痛那個痛,如何能修行呢?


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 輪迴 or nirvana 涅槃, whatever is perceived, whatever manifests—in the very moment of their manifestation have no essence, like a reflection in a mirror. (Dream Yoga and the Practice of Natural Light, pp. 87-88)

南開諾布仁波切說一旦視一切如幻顯象為非真實(non-reality)的信念成為個人生命之流的全部(become perfected in one's life-stream),我們的身體便能經驗到幻身(one's own body is thus experienced as an illusory body),而且豪無困難的,一個人即能夠認證中陰幻身(the illusory body of the bardo)(p. 88)。睡前瞭解所有顯象皆是夢,所有宇宙中無生命與有生命的現象都具有如夢的本質,所有看似堅實的顯現都無異於幻夢,南開諾布仁波切說:「When one is able to manifest like this inside a dream, one becomes free of attachment ot any phenomenon which manifests anywhere.」(p. 88)

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 停止. (Dream Yoga and The Practice of Natural Light, p. 88)

註解說:「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.」(p. 88)在中陰時認證自身即為幻身,這個我不太懂。
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文章SW » 2012-03-10, 19:52

2009/05/14 Thur, sunny, outdoor 30-26°C, 新版《夢瑜伽》英文版:clarity dream 不是 lucid dream

讀了一點英文的 Dream Yoga,發現繁體中文舊版真的譯錯了,他把 dreams of clarity 直接翻成清明夢。對照了一下簡體《夢瑜珈》,真是很糟糕,譯者的確把 clarity dreams、dreams of clarity 都譯成「清明夢境」,真正講到清明夢的「清明意識」(to dream lucidly)時反而用「清明覺知」 。族繁不及備載僅舉幾例如下:
英文:In fact, one may develop these practices more easily and speedily within the Dream State if one has the capacity to dream lucidly. (Dream Yoga and the Practice of Natural Light, pp. 48-49)

中文:事實上,假如我們在夢中常識讓這顆心保持更佳的清明覺知,那麼想要在夢中培育這些修持方法,將會因此變得更為簡單、更為迅速。(簡體《夢瑜珈》p. 85)

石譯:(不知道為何 Dream State 要大寫?)事實上,假如我們有能力夢中清明(指作清明夢的能力),在此作夢狀態中發展這些練習將更為容易且快速。

英文:For some individuals, these types of clarity dreams arise through the clarity of their minds even without their applying secondary methods to relax the body or control the energy. When a practitioner has matured or developed, there is a diminution of the obstacles that obscure the natural clarity of mind. ……
When all conditions are correct and the body, speech, and mind are relaxed due to a developed practice, then there appear many kinds of clarity dreams, some of which may anticipate a future event. (Dream Yoga and the Practice of Natural Light, p. 47)

中文:就某些人而言,他們的清明夢境則來自於自心清清楚楚的覺照能力,他們即使不使用次要發法來放鬆身體或控制能量,也依然能夠擁有清明夢境。……當修行方向正確時,身口意會因為高度的修行而放鬆,緊接著就會有許多清明夢境出現,而其常會有某些清明夢境是可以預見未來的(簡體《夢瑜珈》pp. 83-84)


絕對地,清明夢(lucid dream)不等同明夢(clarity dream),因為在同章前面南開諾布仁波切所做的夢分類,大致分為兩類:業力型的夢,明性之夢。中譯說是:「業力牽引所形成的,另一種夢的成因則來自於清清楚楚的本覺自性」(簡體《夢瑜珈》,p. 79);用英文來講則是:「the more common types of dreams arising from karmic traces and other types of dreams arising due to the clarity of mind.」(Dream Yoga, p. 44)這裡並沒有以意識程度來分類,而且依書中所附南開諾布仁波切幾個明性之夢,並沒有清楚認知自己身在夢中,事實上按照我的經驗,夢中清明後夢戲也唱不下去了,所以有什麼機會預知未來?按唐望說法,做夢者在夢中認出斥候,夢就粉碎了,只剩下能量實體,根本沒有夢了!

心的自性有兩個面向:空分及明分,也就是空性及顯現,明分特別指顯現的能力。通常書裡講「明分」或「明」用的英文是 clarity,如果行者有看見能量的能力,那麼明分將會看見成純能量,因此也有說「光明」的,這也是心的自性的一個面向:自性光明,通常是指我們個人的子光明。我認為中文版沒有將關鍵字眼翻譯正確是很遺憾的一件事。

整本《夢瑜珈》並沒有特別強調夢中知夢這部分,因為這本書叫《夢瑜珈與自性光明修持法》,可見明性 clarity 轉為內在光明 inner radiance,也就是睡眠淨光 clear light,所以內容並非指清明夢中的修持,而是發展讓夢顯現的本覺的這個明性本身。不過第二章夜晚的修持的確有提到夢中認知是夢這部分。
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文章SW » 2012-03-10, 19:57

2009/05/14 Thur, sunny, outdoor 30-26°C, indoor 27.3°C 新版《夢瑜伽》英文版:夢瑜伽屬圓滿次第

的確第二章夜晚的修持有提到認知夢,也就是屬於清明的定義與範疇。若是如此 dream of clarity 與 awareness within the Dream State,便是兩碼子事,雖然有些明夢也可以是清明夢,但從這句話來看:「我們自性清明度顯現的夢,……例如在接近清晨時,可能會出現一些你從未想到過的有趣夢境,一些與你的思想及過去軌跡無關的夢境,反而是清明度較有關係的夢境會出現」,便可以明顯看出來是跟「明性」較有關而非跟「清明度」較有關的夢了。這段話的英文是:

As mentioned above, we normally have two types of dreams. The karmic type comes from the traces of our difficulties, problems, memories, and preoccupation. 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. (Dream Yoga and the Practice of Natural Light, pp. 58-59)

啊關鍵句來了,譯文都沒有按照原文區分段落害我很難找。所謂自性明光修持,簡言之就是睡前(也包括醒後)的阿字觀想。譯者不能 clarity、lucid 都翻清明度啊!

英文:If you have practiced the natural light, dreams of natural clarity will manifest more frequently. If you persevere in this practice of recognizing 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. (Dream Yoga and the Practice of Natural Light, p.59)

中文:假如你曾做過自性光明的修持,自性清明夢境出現的頻率將會增加。倘若你堅忍修持認識自性光明的境界,日起有功之故,你會變得較易在夢中認證清明度。在夢中你將會生起穩定的覺知,同時你也會知道自己正身處夢中。(簡體《夢瑜珈》p. 102)

石譯:如果你曾練習自性明光( 阿字觀想),自然明性(或自性明分)所顯的夢將會更頻繁出現。如果你堅持不懈地練習認證自性明光狀態下去,逐漸也會變得容易在夢中重複地認知自己正在作清明夢(指夢中不斷確認是夢,好像我們出體意識快要下降時反覆回來看手一樣,不然出體夢或清明夢就變成普通夢)。如此就會在夢中生起穩定的覺知,而你會知道自己正在作夢。

最後一句 you will know that you are dreaming,其實這個知道的狀態也正是唐望「做夢的藝術」,「做夢」原文叫 dreaming,那個就是知夢的狀態。女門徒們把不是夢的同樣狀態稱為 dreaming-awake,唐望曾說這個詞很蠢,美國人之女門徒後來接受採訪統一發言都稱做夢與潛獵進入的強化意識狀態稱為 dreaming-awake,講起來是如夢般清醒,不是魯宓翻的(《戰士旅行者》p. 206)「清醒做夢」,那很呆嘛!(按:Florinda Donner-Grau 的著作裡是 dreaming-awake,一般採訪稿都誤作 dreaming awake,加了一個dash 意義是不一樣的。)

《夢瑜珈》我們還是來看原文的比較好。就我記夢四年的練習(自 2005/07/08 開始記普通夢)以來,可以發現業力軌跡的夢真的不多。以目前每月所抄的近三百個夢來看,正常而言如果一天八個夢,大概一兩個是屬於現實的軌跡夢。

為什麼先提明夢呢?其實明這個字有明瞭覺知的意思。Natural clarity of mind,指的是心性中立即能知道的明白、明瞭,那不是經過思維分析而知道的,所以屬於本覺(Rigpa)。藏密修持特別是大圓滿要達到本覺或將本覺顯露出來,本覺的運作有兩個方面,一個是顯現、一個是明白,夢境中透過本覺所顯的夢即為 dreams of clarity,特別在這類夢中,夢者身在跟幾無關的夢境中或者只是旁觀,譬如說看到一間房子裡一男一女,夢者立即知道他們的關係與故事的背景,這些細節並沒有演出來,而夢者「就是知道」。「就是知道」也就是「明」,明白的意思;夢中顯現的夢境也是「明」,這部分叫顯現或顯象,特別是自顯現。有點像賽斯描述的作夢者拾起面前能量闡釋成一個夢;或者如唐望做夢者觀看一系列的夢選擇一個投入,但看成什麼還是跟自己的習性有關(譬如分派誰去演、或場景如何顯現)。

自顯現是如何運作的?這我到目前尚未明,因為我也很無辜啊,每個月被迫抄錄 240 個夢,我看 200 都跟己無涉或關係不大的夢,真正有點給我自己訊息的可能五分之一都不到。由明而覺,便是覺知的延伸:醒覺,在夢中保持覺性當然就是指意識程度在清明夢以上的夢境。保持夢中覺知就是練習夢瑜伽的平台,如此才能在夢中展開修持。而這本書譯為《夢瑜珈與自性光明修持法》,是兩樣修持主題,前者(夢瑜伽)在夢中做,後者(自性光明修持法)在睡前醒後做。

以上是對今天主題的一點補述。譬如我看到《生起與圓滿次第》寫到「正面禪定的工具就是觀照(mindfulness,正念)」(p. 38),我想起我一個抽象夢:2009/02/13 12:15PM.「With the mindfulness and carefulness.」請問你,我去哪裡業力軌跡生出這一句出來?這句話意思就是小心謹慎地維持正念嗎?或者保持覺知狀態,be present。這是明夢的一個例子,抽象夢。

另一點值得我們再加強的概念是,《生起與圓滿次第》導言中,Sarah Harding 寫道:

(圓滿次第)這個詞彙的另一個用法,是用來敘述不同系列的禪修,其更常見的稱呼為「瑜伽」(yogas,相應法),它們牽涉到修習「心—色身」的脈、輪、明點、氣。這些包括極為知名的拙火、遷識和睡夢瑜伽,以及能開展並運用性能量技巧的雙運修阿,這些全都稱為「圓滿次第」的修持。由於它們涉及到相當大量的技巧,包括詳盡的觀想等,因此它們與無相、不造作地領悟自然狀態之間的關連性,無法讓人立即明白;而在本尊修持中,此狀態也稱為「圓滿次第」。無論如何,它們是相關的。(《生起與圓滿次第》p. 39)

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文章SW » 2012-03-10, 19:59

2009/05/26 Tue, cloudy/raining, outdoor 20°C, indoor 26.6°C 新版《夢瑜伽》英文版:五大融攝五光經驗

八點多我在床上看兩本《夢瑜伽》,我覺得 S 在講笑話,書裡說首先 you get fainted,然後才能經驗光境,也就是五大分解融攝的過程,她不用昏過去就能看到各色光,這樣幾乎成覺了。我覺得一般修學的行者很容易犯了概念上的錯誤。這段我們研究一下:

There is a correspondence between the states of sleep and dreams and our experiences when we die. When a person dies, first of all, the senses vanish. At this moment, the person has the many sensations of the disappearing, or withdrawing, of the senses.
After that comes a state like unconsciousness; it is similar to a faint. Then begins what is called the arising of four lights. Various tantras explain this with some slight differences. Some divide it into four lights; some refer to five lights. The truth is that it is as if you had fainted and with the arising of lights. slowly, slowly consciousness is beginning to reawaken. (Dream Yoga and the Practice of Natural light, p. 52)

到目前為止我只覺得 Sean 觀察入睡前的情況是比較對的,他說:「如果碰到這種頓時進不了夢裡的狀況,耳邊就像從鐵工廠可以殺死人的尖銳噪音中,瞬間走進隔音牆另一端一樣,突然變得很安靜。」剛好 J 也問起上回我在王靜蓉那做靈氣閱讀的經驗。當時我也不好意思睡著,只是躺著聽屋外的鳥聲和零星的摩托車聲。王靜蓉靈氣屋在木柵社區,還算安靜,突然間萬籟俱寂,我發現自己置身於一片黑漆漆的廣袤中,周圍浩瀚而無邊無際,當我意識到這點時——主要是發現周遭的聲音不見了,馬上就回到現實層面。能量閱讀治療完後我沒有告訴王靜蓉我的經驗,我只說我感到幸福,感到幸福是因為後來玩塔羅,抽到不錯的牌吧,她喜歡這種詞我隨順用用而已。


能夠經驗光境已經代表相當程度的對自性或本初智慧的認證,當然這是在上師直指心性之後,特別是能夠經驗最後階段所出現的第五種光「Lhundrub」(圓滿自證),一般唐望做夢者能從白光守到紅光已經不錯了,全部經驗五色,我想我們都沒有這種能耐,S 不要鬧了。

In the Dzogchen teachings, the last of these phases, the fifth light, is spoken of as lhundrub, the state of self-perfectedness. In that moment you have a reawakening of consciousness. It is possible for you to recognize that which has been transmitted to you through direct introduction by the teacher. The experience of that transmission is what we call the experience of wisdom. (Dream Yoga and the Practice of Natural light, p. 53)
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文章SW » 2012-03-11, 00:35

2009/07/09 Thur, sunny/cloudy, outdoor 26-35°C, 新版《夢瑜伽》英文版:發展明性會有預知夢

唐望書裡說,一個已經學會做夢的人,所有記得的夢都是做夢,這並非指意識程度,我想毋寧是一種真實的反映。凌晨把舊版《夢瑜珈》後面附的「諾布仁波切專訪」重看一遍。我們對照來摘一點英文原文。之前我們瞭解夢可分為業力軌跡的夢和明性所顯的夢,南開諾布仁波切說如果我們白天精力用盡,就不容易有明性之夢(dream of clarity),還有就是睡得太沈也導致我們難以記夢。

On the other hand, as we approach the early morning and are almost at the point of awakening, our dreams may become quite clear. It is more likely that they will be associated with our clarity during this period. If a dream is associated with clarity, it may have special meaning for our lives. It may indicate many things. (Dream Yoga and the Practice of Natural Light, p. 132)

正常來講我比較難分什麼叫 early morning,early morning 我都還沒入睡呢,所以只有 at the point of awakening,不過我每個夢醒來錄音,都是 at the point of awakening,對於我真正發生的事,是在一醒時的剎那會記得插播字串,我通常最先錄音的就是「最後插播」,那常常都是蠻經典的內容。如果有人號稱常夢到護法本尊,可能試用於下面這段內容:

M: There are occasions when we have a dream in which we are receiving advice that seems logical. Are we really getting advice?
N: Yes, there are again two possibilities. If your dream is linked with clarity you can really receive advice and truly useful information. On the other hand, if you have very strong tensions or attachments, you might also receive advice in a dream, but you wouldn't say that this is perfect advice. (Dream Yoga and the Practice of Natural Light, p. 133)


採訪者(M)提到南開師曾暗示「when clarity develops in dreams, sometimes one can predict the future」,南開師回答說:「若你發展明性,當然會有這類顯現出現在你的夢中。經由這些你有時會發現未來的蛛絲馬跡,」原因在於:

Dreams of clarity are linked through our experience with meditation practice and the positive actions we perform within our life. With regards to the karmic seeds we have accumulated, there is also the possibility that these potentials may become manifest. These potentials may become manifest when there are secondary conditions to ripen them. With the proper secondary conditions, manifestations such as dreams of the future may occur. We find many examples of these manifestations in the biographies of meditation masters. (Dream Yoga and the Practice of Natural Light, p. 135)


N: Sometimes you can collaborate with your dream of clarity. It can become very useful for you in overcoming many problems. But changing events is not so easy because everything is linked with secondary causes 助緣. Sometimes they are very complicated secondary causes, and you cannot do very much. I told you the story of one of my friends in Italy. I had a very complicated dream about her, but I could not do anything. That is an example. Nevertheless, sometimes when we know that a dream says something about the future, we can modify our plans to avert a potential problem. (Dream Yoga and the Practice of Natural Light, p. 137)

結論:「有時助緣是非常複雜的,會使你無力改變它。」(簡體《夢瑜珈》p. 182)
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文章SW » 2012-03-11, 00:37

2009/07/10 Fri, sunny, outdoor 34°C, 新版《夢瑜伽》英文版:夢修需要得到傳承


接下來討論到把夢修拿來當解脫道可不可行呢?一般學佛的或老密老說夢修不究竟,真不知道他們自己晚上睡得像隻狗一樣有什麼資格說話?這本《Dream Yoga and the Practice of Natural Light》的英文版譯者,在 Editor's Introduction (譯者導讀)章節寫到有一年他在法國跟學於敦珠法王(Dodjom Rinpoche),敦珠法王當時所教的主題當中有夢瑜伽。

Rinpoche spoke clearly about the need to strive for awareness even within the sleeping state. He compared the current sleeping state of mankind with the unconsciousness sleep of an animal. He lamented 痛惜 the waste of such a precious opportunity for developing oneself. (Dream Yoga and the Practice of Natural Light, p. 16)


N: If one has the experience of transforming a bad situation into a peaceful situation in a dream, it only means that one has this experience in the dream. When one has the capacity of transforming bad into good or peaceful within a dream, it doesn't mean one also has that capacity in the bardo 中陰 after death.
If you want to be liberated you must have the power to connect with the awareness of your real nature. Your real nature is not a dualistic vision. Ideas of good and bad are linked with perception, which is it self the result of karma. Having knowledge of the bardo is another situation. First you need a method to discover your potential, then you discover that your potential is beyond life and death and beyond the limitations of your ordinary vision of good and bad. If you don't have this understanding of your real nature, I don't think there is a possibility of liberating yourself in the bardo. (Dream Yoga and the Practice of Natural Light, p. 141)

在西藏流亡後,敦珠法王曾經是寧瑪派的掌教法王,寧瑪派最著名的就是大圓滿法,因此上段話就導引出大圓滿教法中 knowing one's true nature through direct transmission, and the practice of dream and natural light。之所以我不用中譯本是因為錯誤百出,譬如前句中 direct transmission 「直指教授」(上師給弟子引介自心本性),黃英傑翻譯成「直接的傳承」。因為我一直在想修持夢瑜伽是否需要灌頂?若依上句,只要獲得「直指教授」就可以開始修夢瑜伽跟自性光明修持法,後者又稱光明瑜伽。好,麥克幫我們問了:

M: I have heard that it is essential to have transmission from a master to receive these practices, to understand them, to develop them. Must you also have a transmission from a master in order to develop the practices of dream awareness?

N: If you want to have only a limited experience of dreams, to have awareness in dream time, or even some clarity experiences, you can do so even if you receive no transmission. However, if you want to consider the dream experience as your path, to see how it affects you beyond your life, after death, and to use your dream practice to prepare for the bardo, then you must get transmission. Otherwise, you cannot go beyond and have the possibility of using different methods of practice. (Dream Yoga and the Practice of Natural Light, pp. 142-143)

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文章SW » 2012-03-11, 19:56

2009/08/17 Mon, cloudy/raining , outdoor 30-33°C°, 評論舊版《夢瑜珈:自性光明修持法》黃先生的序

我沒有仔細核對,我總覺得看(舊版)《夢瑜珈:自性光明修持法》簡體跟繁體感覺不同,開頭一章講到西藏「大屠殺」及「大肆破壞」,我想這肯定不會出現在簡體版中,另外我看了黃先生寫的序,多所偏頗,簡直對南開師有點人身攻擊,還懷疑他的立場跟佛陀相悖,什麼倡導苯教都來了,請問一下倡導苯教的行動在哪裡?南開師有關苯教的著作都是以研究學者的身份(在敦煌文獻)的考古發現(按:南開師曾任義大利 University of Naples 東方學院教授 ),不是什麼倡導苯教。黃先生因為這些概念將已完成的譯本多壓了兩年(才於 1996 「大手印文化」出版中文繁體版),如果因人廢言,那麼我們應該把更敦群培的《中觀精要》扔進垃圾桶,因為他身為和尚還好魚水之歡,而且死時悽慘說要下地獄去。依法不依人,怎麼會出版一本書要考察作者風評呢?這樣說起來的話,創巴仁波切的書也都該被那些愚蠢的衛道人士扣留而不出版 。


黃先生說什麼呢?他說「和其他一些在歐美傳法的知名上師一樣,南開諾布也是一位相當具爭議性的人物。……他的問題是因為他將許多傳統上不允許公開的大圓滿等教法,與自身經驗公諸於世,並宣稱弟子可以不經加行而徑修大圓滿。此外,他更倡言西藏苯教中,亦有大圓滿教法,稱為『象雄耳傳』。」(p. 2)

有些人以傳統方法學大圓滿,有一大堆前行(Nondro, preliminary practices 四加行 )修法,沒有完成前行就無法進行大圓滿的解釋。在大圓滿裡這是不需要的,不然噶拉多傑的 「錐擊三要」(三句擊要)就要有四項了:你應該先做前行,所以那不是重點,只是助緣。每一個學派的教法從小乘到大圓滿或到大手印,把 前行(四加行)當作修行的一部分,這是傳統使然。我們學大圓滿是進入核心(essence)不走傳統方式,因為我們要以修道獲得完全證悟。如果你認為做前行無妨那就做,我們不稱為前行修法,我們稱為次要修法,我們覺得需要可以隨時從事次要修法,無論那是不是屬於佛教傳統都無問題,只要你不錯失重點。(2009/08/14 南開諾布仁波切網路開示,聽講筆記) 

大圓滿方式不同,我已經說明金剛乘是轉化道,大圓滿不是轉化道而是自解脫道,大圓滿更重要的是直指教授。我們接受灌頂也不是大圓滿方式。為何噶拉多傑沒說先做四加行然後直指,因為其他乘的方式是從小乘一路到大乘,多少較為傳統 ,在阿底瑜伽上沒有這種限制。所以你不必擔心一定要做四加行,我沒說你不要做,你可以嘗試完成它,我自己完成兩次四加行。有些喇嘛堅持傳統作法,因為很多西藏人有那樣的態度,但是當我從事教法我面對的是西方人 ;甚至在很多寺廟我也給予灌頂,那不是很困難,我們也可以學習給予灌頂。(2009/10/03 南開諾布仁波切網路開示,聽講筆記)

在古代的苯波傳統中也有大圓滿傳統,但只有口傳沒有大圓滿書籍存在。口傳不僅存在於大圓滿傳統之中,苯波當中也存在口傳。(2009/12/27 南開諾布仁波切網路開示,聽講筆記)

古老苯波的大圓滿這部分我認為很重要,我邀請苯波教師來火山營來傳法,我不會說對苯波不敬,但特別是寧瑪派跟噶舉派很有意見。以前我寫古代苯波跟佛教是什麼樣子的,為了了解西藏文化我們應該向苯波學習,向(象雄王國的導師)東巴辛繞那裡尋找來源,所以我批評了一些西藏佛教徒對歷史不夠尊敬,因此他們很不高興,很多人都相信我變成苯教徒了。當我 〔寫西藏歷史研究〕第一本書時我用不同方式寫,一般寫書時會對某來源禮敬,通常都是禮敬釋迦牟尼佛等,但我寫對東巴辛繞禮敬時, 〔所以〕他們認為我變成苯教徒,我沒有任何理由變成苯教徒。事實上苯教上師也 要求我多寫寫苯教傳統跟佛教是一樣的書,我說好有空我會寫,但我沒有任何概念來寫。因此在苯來說有兩種苯,古代苯跟現代苯,如果你要學現代苯不如學佛教,了解這點非常重要。(2009/11/14 南開諾布仁波切《岡底斯之光》新書發表會,聽講筆記)

首先,具爭議是因為跟世俗的規範不合,Mahasiddha (大成就者)這些瘋智的開悟者豈是我們凡夫所能度量的。這還不是我光看幾本創巴仁波切的書有人幫他說話,或歷代大成就者傳記也這樣講,更有甚者,烏金祖古仁波切在 自己的書《大成就者之歌》不是都在講這個嗎?我新買的《蓮師傳》,三步一講、五步一申,講什麼?說「即便像摩訶迦葉那樣偉大的阿羅漢,都無法評斷另一個人的品格(他誤會文殊菩薩),何況像我們這樣的凡夫俗子,又如何能妄加論斷呢?」(p. 28)

黃先生一一舉證推翻或質疑南開師所說。首先他去訪問堪布阿貝,據稱他跟阿育康卓(Ayu Kadro)——南開師的女性上師——有相同的上師就是第一世蔣揚欽哲旺波,然後這位堪布說不知道阿育康卓閉黑關的事,有人閉關還去到處廣播嗎?再來名師弟子多,誰又跟誰熟呢?大圓滿行者都是很低調的修行人,死時示現光身成就人家才發現也所在多有。

南開師的一位女性上師阿育康卓,從 57 歲開始一直在黑關之中。當他去見她時已經是 113 歲了。南開師之前並沒有想去找她,只知道她是一位女修行者,並不知道會給予教法。但有次南開師的上師給予他金剛瑜伽母的灌頂,這是屬於薩迦派的,之後也給予有關的開示,南開師每天都修,直到發生意外。 因為後來有一個考試,搞得很累,才想起沒做金剛瑜伽母練習,就點油燈,但沒成功也把書燒了,那天晚上中斷了修法,第二天覺得再修也沒用了因為中斷了,因為他曾發誓要持續修。他告訴上師,上師說沒關係,再灌頂一次,每天唸一點咒就好了。後來他想瞭解修法內容,去問上師,上師說如果你真的很感興趣就應該去阿育康卓那裡獲得灌頂,她是蔣揚欽哲旺波的弟子也是一位很好的修行人。上師給予開許並放他一個月假,他才去找阿育康卓, 上師還寫了介紹信給他帶去。

當他到達阿育康卓處,一開始阿育康卓不願意也很謙虛,南開師當晚留在那,第二天她姪女跟小女兒去找南開師,給他早餐,阿育康卓表示做了一個夢,說她 夢到她上師蔣揚欽哲旺波說應該將「康卓松度」的教法傳給他,這有三種不同的灌頂,也有「紮龍」(Tsa lung 氣脈)的修法解釋,南開師很高興她給他傳法。阿育康卓非常老但很健康,頭髮很長 髮尾都是黑的,其他是白髮。傳法持續兩週。阿育康卓年輕時有丈夫,她經常生病,後來去找姨媽尼姑住在山裡,建議她接受教法對她健康有幫助。後來她閉關一兩個月健康好轉但回到丈夫那又惡化,所以她只好接受教法,特別是關於「紮龍」的修法,南開師以前都在佛學院沒有聽過氣脈修法,所以很感興趣。還解釋如何閉黑關,但他時間差不多到了,只好寫信給上師延期。南開師總共從阿育康卓獲得了五系列的教授。後來他閉關時夢到阿育康卓去世,享年 115 歲。(2009/06/15 聽講筆記)

(編按:阿育康卓傳記內容請參 閱: 「無央之界」論壇〈阿育空行母傳記〉,摘譯自 Tsultrim Allione《Women of Wisdom》。)

再來他懷疑古代佛法早在佛陀時期以前傳入西藏變成苯教,但為何苯教教主不是佛陀而是比佛陀更久遠的佛,「此說實不無問題」(p. 3)。我想黃先生是錯把佛法當成佛陀的法,好像註冊商標一樣,事實上佛說的是覺者,法指一切現象,佛法特別又指證悟成佛的方法,意思是說佛陀之前所有人類沒人證悟過嗎?那請問此劫一千位佛其他 999 位都在佛陀以後出生嗎?地球歷史是如此之久遠,之前從來沒人證悟過嗎?他自己是寧瑪派,寧瑪派的傳承是來自其他層面,那些層面的人只認識印度人跟西藏人嗎?這種簡單的推理我們就不花時間辯駁了,這樣顯得地球人只有 2500 年歷史似的。

我從第一位苯波的導師東巴辛繞開始研究,他創造了西藏的象雄文字,也開創了象雄歷史,然後一直延續到西藏王國,這期間有許多苯波的一代代國王和歷史。關於這些年代和朝代史,我花了很多時間研究,我發現第一位苯波的導師東巴辛繞到今天一共有三千九百二十七年,也就是差不多有四千年。譬如說印度和中國歷史,他們被認為有很古老 而且具價值的歷史,也就是五千年左右,西藏的歷史也可上溯到差不多四千年前。(2009/11/14 南開諾布仁波切《岡底斯之光》新書發表會)

「無論如何,西藏原始外道信仰中,竟然有相似於佛教中九乘之顛的大圓滿教法,實在令人難以認同。因此我對本書的出版,曾多所猶豫……」(舊版《夢瑜珈》p. 4)是否我也要如此說:「無論如何,印第安薩滿信仰中,竟然有相似於佛教中九乘之顛的大圓滿的大遷轉虹光身成就,實在令人難以認同。」大圓滿根本不是佛陀親自本人所傳的法,密續也不是,大乘也不是,說起來只有小乘是而已。

在佛教傳 統我們都會在一開始——無論是儀軌還是寫書——向傳承或上師致敬。有次我寫了西藏歷史研究的書,我是以心智方式來寫,我是向苯教創始人致敬,因為我研究的西藏歷史是跟苯教有關。我後來寫其他書,是關於苯教和象雄,所以向它們的創始人致敬。我也批評過佛教,因為他們對傳承很重視但對歷史不重視,很多教派包括薩迦、寧瑪都來批評我,我就把書放在箱子裡兩年。但我覺得這樣也不好,也許有些年輕人讀了可以開闊眼界。後來我送了一份影本給達賴喇嘛,結果他也不高興,他不高興不大好,所以我又放了一年。我想他不高興頂多三年, 但他還是不高興幾年,我還是送了一本。後來他寫了封很好的信來,他說:「你用你的頭腦寫下這樣一本書,而其他一些人只是抄襲歷史而已。」達賴喇嘛希望他能出版這本書,所以我很高興,他還在德蘭薩拉跟各派講這些書,那些人可以批評我但無法批評達賴喇嘛,因為書是達賴喇嘛出的。他們耳語說:「哦南開諾布竟然向苯教創始人致敬而不是向佛陀致敬。」幾年後我去見達賴喇嘛,他叫我多寫一些有關這些的事。這些書我都是用頭腦寫下的,最終我完成這三冊著作,也在中國出版,許多年輕人、學者讀了也在著作中採用我的觀點。這跟這次禪修沒有關係,只是讓你們有些理解,這本書叫《岡底斯之光》(Light of Kailas),過一陣子你們都可以讀到。(2009/10/05 南開諾布仁波切網路開示,聽講筆記)

光講這些疑點也就罷了還抹黑人家的病,有點欠厚道,「幾年前,南開諾布得了血癌。據說在 1995 年前後,完成最後一次東方傳法於新加坡,並宣布此後將不再遠行弘法。對於他的病,有說是因為他對一般大眾披露密法太過,導致空行、護法不歡喜所致。」(p. 4)將未獲證實的小道消息、馬路新聞寫在序言中,以致於引導讀者的判斷 。好了,現在 14 年過去,南開師依然全世界弘法,紅光滿面、聲音如鐘,黃先生該怎麼說呢?是不是要說:嗯可能是苯教的護法有些沒被蓮師收伏的已經跟寧瑪派護法達成協議了?

(1995)那年我生病差點死了,我失了很多血,但我還是克服了障礙,我 (夢中)獲得了曼達拉瓦的修法,我修了這個法並傳給弟子。當時我達到我上師預言我壽命的那年,我的確得了癌症——白血病,我後來想我獲得曼達拉瓦長壽法,我獲得這教法是有原因的 ,我也給予紅色大鵬的修法也救過很多人的病,所以我還是相信自己不會死吧。那段期間我寫了〔自己的〕祈請文,我祈請我還可以跟我弟子再度相見,並把祈請文給予弟子 。但是我對這個曼達拉瓦法很感興趣,我修這個法也沒有死在醫院,我戰勝這個疾病。之後我每年至少每年修這個法三個月的閉關,這是為什麼我現在還在這裡。(2009/12/11 南開諾布仁波切網路開示,聽講筆記)

然後後輩黃先生還能對法王南開諾布品頭論足地說:「平心而論,南開諾布在學問與修持上所下的功夫不少。加上這本書基本上屬於介紹性質,……,因此我認為應不以人廢言,現在或許是把它介紹給讀者的時機了。」ㄟ奇怪了,是他來介紹給讀者?這是英文書 1991 年就已經在美國出版,是最富盛名 Snow Lion (雪獅)出版社,專門出版藏密大師著作的出版社 ,這個出版社還是達賴喇嘛「相關企業」咧(按:達賴喇嘛鼓勵美國雪獅出版社除了藏傳佛教的書,也可以多出版一些修秀的西藏其他傳統及文化的書籍,包括苯教著作)。

以前對南開師及其著作不甚了解,隨便看過去也罷,現在看來感覺非常有問題,從來沒有一位審譯者功蓋過主這樣子寫序的 。目前我看了超過十本南開師的英文著作並實際參與幾十場網路開示,以我個人的接觸經驗來著墨兩句提供另種觀點,而非偏執一方之詞。
註:南開諾布仁波切,前世阿宗竹巴(Azom Drupa)是本世紀早期大圓滿大師,其為第一世蔣揚欽哲旺波仁波切弟子,也是寫《普賢上師言教》的巴楚仁波切弟子;十六世大寶法王與泰錫度仁波切亦共同認證他為 Lho'Brug Zhabs drung 的轉世(意化身),其又為竹巴噶舉大師 Padma dKar po 的轉世。直至二十世紀初 Zhabs drung 皆為不丹國的法王(政治與精神領袖),地位等同西藏的達賴喇嘛。 (其他詳細內容參閱「無央之界」論壇〈南開諾布仁波切傳〉 ,譯自 Biographical sketch of the author, The Crystal and the Way of Light。)
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文章SW » 2012-03-11, 20:00

2009/08/21 Fri, cloudy, indoor 31.1C° 《夢瑜伽》英文版:夜晚的修持三點發現

夢是研究不完的,這本舊版繁體《夢瑜珈》編得並不好,因為它將譯者的前言與南開諾布仁波切的本文混在一起編章,如果一時不查,將不知文中的第一人稱「我」是麥可還是南開師,英文原版並不這樣混雜不清,麥可的部分就列 Editor's Introduction。反正在名為「夜晚的修持」這章提到一點:

通常,對一位行者而言,一個顯示進步徵兆的主要得知方法是由夢中取得。有時會在夢中出現一位代表行者的調停者(?)。例如,我做了某件錯事,我可能經由夢而得到溝通。這些夢中的溝通可能來自傳承教法,也有可能是護法或空行母。(pp. 145-146)
Normally, for a practitioner, one of the principle ways that signs of progress manifest is through dreams. Sometimes there occurs, in dream, an intervention 介入 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 a transmission of the teaching. It may also through the protectors of the teaching or the dakinis. (pp. 63-64)



最後階段所出現的第五種光(the fifth light)稱為「任運成就」(lhundrub),亦即圓滿自證(self-perfectedness)的境界。於此階段,你會擁有覺知的再次覺醒,你會很容易地認證他們,因為這是經由上師的直接引見而傳遞給你。(In that moment, you have a reawakening of consciousness. It is possible for you to recognize that which has been transmitted to you through direct introduction by the teacher.)此種經驗的傳承,我們稱為智慧的經驗。(The experience of that transmission is what we call the experience of wisdom.)(p. 112; Dream Yoga, p. 53)

故此,我猜測若第一次直指一指中的,至少該有對心性的一瞥,那應該是種光的覺受,因為南開師老是比喻滿佈雲層的天空,「透過雲層你驚鴻一瞥地看到了太陽,你擁有看到、知道太陽及了解陽光的經驗了」(舊版《夢瑜珈》p. 113), 那便是瞬間且短暫的光境吧,我想。

幾天前我有個夢跟三位師兄姊同睡大床,一位師姊打開門,我感覺強烈的陽光非常眩光,透過高窗我看到外面飄揚好幾面紅色大旗,但我本能地用手遮眼,叫師兄去把窗簾關起來。假設我的死亡中陰出現這樣的刺眼陽光,可想見我也是選擇逃躲不想正視,那就毀了,這就是益西南開仁波切說的我們總選擇 dimmer light,因為相較之下那較為舒適。同樣有個夢,就那個八月份女業主,打開燈也是超級眩光,下意識的反應也是關燈先。這怎麼對治呢?要照明設計師接受刺眼強光,真的也蠻為難的。

第三個部分是:「當我們修此法(轉換夢境)遇到了障礙,想克服夢境而去達到最終目標:虹光身大破瓦(頗哇)的成就時,我們就必須下更大的誓願與祈願,來促使自我的精進去完成。」(舊版《夢瑜珈》p. 138)
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