《The Tibetan Yogas of Dream and Sleep》簡體《西藏睡夢瑜伽》

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2009/09/07 Mon, sunny, indoor 30.1C° 《The Tibetan Yogas of Dream and Sleep》：序文與導讀

今天換本書。來談談這本 The Tibetan Yogas of Dream and Sleep。作者 Tenzin Wangyal Rinpoche，這本書是獻給南開諾布仁波切的。塞，我一直想起夢中南開師唸給我幾本書的作者，雖然拼音不同，可能還真有什麼「潛意識的持續」努力吧。這本書放在我 Amazon 的 shopping cart 有一陣子了，因為不知道作者是誰，也或者有點苯教色彩，所以遲遲沒買。後來我上網看了一些 Tenzin Wangyal Rinpoche 網站的說明才冒險買來瞧瞧。

這位 Tenzin Wangyal Rinpoche 相當年輕，在西藏出生，父親是西藏喇嘛、母親苯教修行者，後來中共佔領西藏倉皇出逃，父親過世，母親改嫁苯教徒，所以作者從小就送到苯教寺廟出家就學，一直拿到苯教佛學院的格西學位。在此我無法比較苯教的格西跟藏傳佛教的格西是同樣位階嗎？不過看完本書我們就可以知道這位 Tenzin Wangyal 是否真是實修者，空洞的理論很容易看出來。

苯教跟藏傳佛教一樣非常重視夢兆。作者提及他十三歲時要就學前，老師要詢問每個學生的夢以判定他是否有資格接受教法，或者需要進一步淨化。作者當時夢到在一輛公車裡朝老師 Lopon 家開去，他手上拿一堆小紙片上面都寫了一個阿字，然後分給同車每一位乘客。這個夢因為阿字在大圓滿法裡很重要，就讓他獲准修習教法。

Some of the students remembered no dream, which was considered a sign of obstacles. Lopon had them begin appropriate purification practices and delayed the beginning of the teaching until each student did have a dream. Dreams of other students were taken as indications that they needed to do particular practices to ready themselves for the teachings—for example, doing practices that strengthened their connections to the Bon guardians.
It is common, in Tibetan spiritual traditions, for dreams of the students to be used by the teacher in this fashion to determine if it is appropriate for a student to receive a particular teaching. (The Tibetan Yogas of Dream and Sleep, p. 12)

更有甚者，在事隔多年的 1989 年，當時他早已經獲得格西學位，應南開諾布仁波切義大利大圓滿同修會（Dzogchen Community）之邀初抵西方社會。一天他在分發小紙片上面寫了藏文阿字，想起他小時候的這個夢，讓他非常震驚。作者十三歲時的這個預知夢亦開啟了他對夢修的興趣，雖然預知的年份也著實非常久遠了：

Though it would be some time before I began to study and practice dream yoga, this incident was the beginning of my interest in dreams. It strongly impressed on me how greatly dream is valued in Tibetan culture and in the Bon religion, and how information from the unconscious is often of greater value than the information the conscious mind can provide. (The Tibetan Yogas of Dream and Sleep, p. 12)

作者提到隨後開展的教職生涯，但修行仍是主軸，而他仍對夢感到興趣且從事夢修行，這份興趣不單是理論上的研究夢而已，他相信他夢的智慧，不僅因為幼年的經驗，且根據苯教傳統使用夢的習慣。寫這本書時已經從事夢修行超過十年，他說：

Every night when I get into bed, I feel freedom. The busyness of the day is over. Some nights the practice is successful and some nights it is not, and that is to be expected until the practice is very advanced. Nevertheless, I go to sleep nearly every night with the intention to accomplish dream practice. (The Tibetan Yogas of Dream and Sleep, p. 13)

是啊，真是知音！哪像資深佛友還說我睡覺是有所求，所以失眠活該。用夢來修行或利用夢的知識有何錯誤？我們每人終其一生花了三分之一時間睡眠，絕大部分的人都不能從夢境獲益，如果醒時同樣是幻，我們慢慢醒於夢就能醒於幻，這樣的修行也是同樣有效的路徑。

We wake in the morning and continue in "real" life, but in a sense we still asleep and dreaming. The teachings tell us that we can continue in this deluded, dreamy state, day and night, or wake up to the truth.
Many high lamas and accomplished yogis have made sleep and dream yogas primary practices, and through them have attained realization. (The Tibetan Yogas of Dream and Sleep, Introduction, p. 15)

不過在導讀中一再提到需要上師及傳承，這裡沒有說明是哪個教法，只有提到一部母續：Zhang Zhung Nyan Gyud, the Mother Tantra，還有 Shardza Rinpoche。我不知道是不是夏札仁波切，他是我們傳承中的上師。有關這個 Nyan Gyud，不知道是不是唸「男鬼」（按：唸「年居」），在南開諾布《Dzogchen Teachings》提到這種很簡短的文字保存在大圓滿及苯教中，可能時代久遠都散失了，只剩下幾句口訣這樣。（我現在沒有翻到，下次再補。）

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藏音「年居」或「念舉」，指口耳傳承，譬如很有名的象雄耳傳（苯教中的大圓滿傳承），就稱「象雄年居」。（2022/07/23）

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2009/09/08 Tue, sunny, outdoor 32-28C° 《The Tibetan Yogas of Dream and Sleep》：導讀（2）

這本 The Tibetan Yogas of Dream and Sleep，提到夢修行的教法在西藏通常是保留為秘密教授，從來不是公開或輕易授與，因此建議：「Please try to receive the direct transmission of these teachings from an authentic teacher.」（p. 16）一來可以建立跟傳承較強的連結，二來在修道上很容易遭遇難以克服的障礙，有經驗的老師可以確認問題並予以清除。

A main theme of this book is that through practice we can cultivate greater awareness during every moment of life. If we do, freedom and flexibility continually increase and we are less governed by habitual preoccupations and distractions. We develop a stable and vivid presence that allows us to more skillfully choose positive responses to whatever arises, responses that best benefit others and our own spiritual journey. Eventually we develop a continuity of awareness that allows us to maintain full awareness during dream as well as in waking life. Then we are able to respond to dream phenomena in creative and positive ways and can accomplish various practices in the dream state. When we fully develop this capacity, we will find that we are living both waking and dreaming life with greater ease, comfort, clarity, and appreciation, and we will also be preparing ourselves to attain liberation in the intermediate state (bardo) after death. (The Tibetan Yogas of Dream and Sleep, pp. 16-17)

以上這段是本書的主題，夢修當然是為了死後中陰階段時能夠保有意識，在該階段認證自心本性，在那階段修就快了，釋迦仁波切說從一地菩薩直接修到八地、十地，都有可能。當然夢修後回過來過醒時生活就會凡事看淡，總不會夢修成就者還營營汲汲於事業、工作、人事等等。但是 YL 老在怕夢中出現的東西——另一層面的眾生，上週四中心上課師兄唸了篇楊唐仁波切在高雄開示由秋竹仁波切口譯的「山淨煙供」，剛好講到我們所害怕的鬼：

「六道眾生中所有我們前世欠他的，如欠錢的、欠食物的、欠穿的、欠住的，所有的欠債，都是我們供養的對境。什麼叫做冤親債主呢？上輩子殺了他，這輩子就會折壽，上輩子搶他的東西，這輩子就會窮，這個叫做怨親債主。因此供養就是欠什麼債，還什麼債，就是要趕快還清、還債這個意思。
這些搶你的魂魄，讓你折壽的鬼，特別要召回來，也就是要請客。還有讓你生病、撞邪、中魔的那些毛病，以及讓你不如法、遇到障礙的一些魔鬼，還有讓你做惡夢，有凶兆的那些鬼，讓你見鬼見魔的那些鬼等等的天龍夜叉鳩槃荼都是。所有世間上的兇神惡鬼、牛頭馬面等等的天龍八部。這些所有欠吃的、欠住的、欠穿的、所有曾虧欠的冤親債主。還有西醫不承認的中邪、撞邪（有時候叫煞到），比如吃東西被煞到、穿衣服被煞到、去醫院被煞到的、去參加喪禮煞到的，有很多種原因會讓你被煞到。嚴重一點會得到精神分裂、精神病。台灣有很多這種神精病的瘋鬼，公鬼、母鬼都有。法本中的「滋窩」是天龍八部其中之一，而「天巄」就是窮鬼啦！有些鬼就是到處串門子，叫串門鬼。還有很多女鬼。這些鬼都是我們前世曾欠他的，都是我們的債主啦！這些所有想得到的、想不到的，記得的、不記得的，所有欠的，我今天都全部燒給你來還債。這樣一而再，再而三的去還債。」（楊唐仁波切 2009/08/02 開示）

這開示稿只准內部流通，當然我也不會「全部」放在網路上，一來也不是每個人知道什麼是煙供，二來不是本中心的人也沒有「山淨煙供」法本。

回來說做夢，夢中認識或不認識的人，不認識的人可多了，如果怕鬼怕六道眾生或其他層面的存有，我看沒事還是待在醒時比較安全，因為夢時感知生活圈擴大的關係，我自己都是一個鬼（做夢的靈體），哪裡還怕什麼其他種類的鬼？本書作者（因為他名字太長也沒有中文譯名實在很難稱呼）說：「This book is best understood as a practice manual, a guide to the yogas of the Bon-Buddhist traditions of Tibet that us dreams to attain liberation from the dreaminess of ordinary life and use sleep to wake from ignorance.」（p. 17）

我想我還是恢復靈氣靜坐的習慣比較好。凌晨我可以維持稍微長一點時間的停止內在對話，南開師叫 calm state，這裡稱 calm abiding（zhine; shi-ne），當然這本書也都會提到這些夢修的前行練習（preliminary practices），就跟唐望做夢練習前要練習停止內在對話一樣。

To simply read another book about spirituality and then forget it will change little in life. But if we follow these practices to their end, we will wake to our primordial nature, which is enlightenment itself.
If we cannot remain present during sleep, if we lose ourselves every night, what chance do we have to be aware when death comes? (The Tibetan Yogas of Dream and Sleep, p. 17)

以上是 Introduction 的內容。

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2009/09/09 Wed, cloudy , outdoor 25-32C°, 《The Tibetan Yogas of Dream and Sleep》：第一章跟第二章

第一部 The Nature of Dream，第一章 Dream and Reality。天增（Tenzin）仁波切說到在夢中我們與認識或不認識的人見面，目前尚活著的也有已死的，我們飛翔，遭遇非人類眾生（non-human beings），擁有至福經驗（blissful experiences），但是我們甚少關注這些超常經驗。西方人以心理理論來分析夢，靈修者則對解夢感興趣而只看夢的內容及意義，甚少人研究夢的本質，這些本質的探索無論如何都導到神秘領域——「that underlie the whole of our existence, not only our dreaming life」（p. 23）。

The first step in dream practice is quite simple: one must recognize the great potential the dream holds for the spiritual journey. Normally the dream is thought to be "unreal," as opposed to "real" waking life. But there is nothing more real than dream. This statement only makes sense once it is understood that normal waking life is as unreal as dream, and in exactly the same way. Then it can be understood that dream yoga applies to all experience, to the dreams of the day as well as the dreams of the night. (The Tibetan Yogas of Dream and Sleep, p. 23)

是故唐望巫士從不以心理學或解夢來看待夢，直接切入夢的神秘範疇，成為覺知的訊練場地。解夢也沒辦法當下來看，可能要過好久，對的意義才會浮現。否則資深佛友解夢只會說是修行佛法如同珠胎暗結，好像我的夢都不會抒解我的現實感知似的。

第二章 How Experience Arises，夢經驗是如何產生的？主要原因是無明（ignorance；ma-rigpa），有兩類無明造成我們的夢境：內在無明（innate ignorance）與文化無明（cultural ignorance），因為「conceptual mind itself is a manifestation of ignorance」（p. 25）。文化無明比較容易理解，這些都是後天學習而來的，所以出現在我們夢中潛意識的共同認知與判準。我很懷疑我的夢中的象徵意義，真的可以照資深佛友佛書所解的那樣嗎？巧克力或咖啡的意義，我們可以理解，某種花或某個物品，都有文化及個人的意涵與價值系統（value system）。

This can be the case also in philosophy, in which one learns detailed intellectual systems and develops the mind into a sharp instrument of inquiry. But until innate ignorance is penetrated, one is merely developing an acquired bias, not fundamental wisdom. (The Tibetan Yogas of Dream and Sleep, p. 25)

這裡提到西藏有句諺語說：「When in the body of a donkey, enjoy the taste of grass.」（p. 26）天增仁波切說這句話意思是：「We should appreciate and enjoy this life because it is meaningful and valuable in itself, and because it is the life we are living.」（p. 26）講這句話的目的是要釐清，就算全世界人無明夢中過，我們把人生當作幻來排拒同樣也是用另一種概念過活而已。就好像修行練習包括夢修都是在相對層面的世間法，利用無明來對付無明，「Ignorance is simply an obscuration of consciousness. Being attached to it or repelled by it is just the same old game of dualism, played out in the realm of ignorance.」（p. 26）

接下來同樣先從業力軌跡夢開始講。天增仁波切解釋說業（karma）意味行動，業力軌跡（karmic traces）則是行動的結果，其殘留在心意識中並影響我們的未來，以西方用語來講就叫做無意識的傾向（tendencies in the unconscious），這在海寧格的家族隱藏動力講了很多這類的案例，簡言之那便是一種動能，只要次緣出現就會化為具體事件。

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2009/09/11 Fri, cloudy, outdoor 26-32C°, 《The Tibetan Yogas of Dream and Sleep》：Karmic traces are the roots of dreams

凌晨看了半小時《The Tibetan Yogas of Dream and Sleep》，跳過業力與六道生活圈，直接來到第三章 The Energy Body，這部分我是還沒看到跟唐望口中的能量體有任何相似之處，在這之前必須補述一點業力軌跡與夢的內容。天增仁波切說舉凡心情、思想、印象、感知、直覺反應、common sense，乃至認知都屬於業力作用所統轄，他說甚至一天醒來心情不好，都是某些業力成熟之故。天增仁波切提出業力軌跡的概念類似於賽斯所謂的心理快照，「The karmic traces are like photographs that we take of each experience.（p. 32）

Our consciousness, like the light of a projector, illuminates the traces that have been stimulated and they manifest as the images and experiences of the dream.
In dream yoga, this understanding of karma is used to train the mind to react differently to experience, resulting in new karmic traces from which are generated dreams more conducive to spiritual practice. Dream yoga relies upon increased awareness and insight to allow us to make positive choices in life. (The Tibetan Yogas of Dream and Sleep, p. 33)

業力軌跡是夢的根源，當業力軌跡完全出盡時我們覺知的本性明光就會顯現，再也沒有夢場景、夢情節、做夢者也沒有夢，「This is way enlightenment is the end of dreams and is known as "awakening".」要讓業力沒有軌跡唯一的方法就是當「心情、思想、印象、感知、直覺反應、common sense，乃至認知」出現時能夠保持明覺，也就是處於不二狀態，相對來說在夢中似乎較為容易，只要保持覺知就可以。那這樣講起來，夢中的顯像也是業力成熟所致，而夢中只要當「心情、思想、印象、感知、直覺反應、common sense，乃至認知」出現時不理會就可以，但這恐怕只有在清明夢及出體夢才能辦到。

Dream practice also gives us a method of burning the seeds of future karma during the dream. If we abide in awareness during the dream, we can allow the karmic traces to self-liberate as they arise and they will not continue on to manifest in our life as negative states. As in waking life, this will only happen if we can remain in the non-dual awareness of rigpa, the clear light of the mind. If this is not possible for us, we can still develop tendencies to choose spiritually positive behavior even in our dreams until we can go beyond preferences and dualism altogether. (The Tibetan Yogas of Dream and Sleep, p. 33)

「We say in this case some karma is ripening.」（p. 32）不過夢中事件要衍生為現實負面狀態不知道是屬於表意識還是無意識？如果不記得夢也是無法對夢負責，夢裡發生的事是否會毫無控制地「continue on to manifest in our life as negative states」？若是如此還真是恐怖呢？就好像酒醉的人完全無法為自己的行為負責一樣。我們做夢練習多年所能保持覺知的夢猶如九牛一毛，這樣的夢修努力，就跟南開師說修金剛薩埵所淨除的業障也是像冰山上一片冰而已，所以要業力軌跡出盡，然後自然明光出岫，我覺得也是天方夜譚。

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2009/09/12 Sat, sunny, indoor 31.5C° 《The Tibetan Yogas of Dream and Sleep》：藏版能量體（1）

天增仁波切講能量體講的怪怪的，他這個能量體 energy body，只是建立在脈風上面，還沒講到明點呢，脈風跟氣輪是他所謂的能量體，好，如果我出體用的是意生身，脈風氣輪還是留在床上那個肉體身上，所以這個能量體跟唐望所稱的能量體完全不同，因為做夢體是能量體的部分能量沒錯，但終究要達到能量體的完整，也就是用到整個能量體來移動，更有甚者肉體也要質能轉換成能量一起加上去行動。所以苯教跟藏傳佛教的做夢理論都是建立在體內做夢的範疇，一切夢境只是體內氣的移動，因為心無定所且騎乘於風（wind, 氣）上，因此氣流到身體那區塊就有相應於該區塊的情緒屬性的夢。

也許是這樣解釋普通夢，但因為做夢鍛鍊不是要理解普通夢，姑且看看就好。理解起來是這樣：人體微細身（subtle body）由氣脈所組成，中脈約聖誕柺杖糖粗（這是書上的描述，其他書說成箭桿粗，不過我們既不吃柺杖糖也不射箭）位於脊椎前方從臍下四指處往上延伸至頂輪開口較廣；左右脈位於兩側，男女不同，我記得女的，右邊是好的智慧業風脈紅色，麥桿粗，左邊壞的情緒業風脈白色，所以睡覺時左側躺可以壓抑情緒業力風，讓智慧業風產生智慧的夢。男生顛倒，右白左紅，要右側躺。

左右脈都是業力風（karmic prana），之所以區分左右是以正負面能量來區分，白色的脈裡的風會引發情緒三毒。真正的智慧風（wisdom prana）不是業力風主要是在中脈藍色，也就是本初本覺經驗的明性之夢，這類夢不會產生業力軌跡。再來是沿著中脈上有脈輪，主要就是能量樞紐。在我們頗哇法本中講到要封閉許多六道輪迴的出口，這裡也提到當心／風停滯於某脈輪也會引發相近於六道的夢境。這我就不大懂了，仁波切意思是譬如一個夢，前面好好的，但突然跳場景陷入某種情緒，他舉的例子是找不找路，找不到路是 ignorance，所以心氣移到臍輪，臍輪是投生畜生道的門，所以夢者經驗到痴也就是無明。如果是這樣，是不是可以依此類推，心氣移到性器官——惡鬼界——就經驗到性愛夢，心氣移到眉心輪或頂輪，則經驗人間仙境等等。

我覺得這種解釋對於夢修幫助並不大，我們入睡後也無法一直控制心氣停留在心輪——心輪不是投生任何道的門。可能有人覺得這樣解釋對他夢修有幫助，我不知道。以下摘幾段。

Channels, prana, and chakras are involved in death as well as life. Most mystical experiences as well as experiences in the intermediate state after death result from the opening and closing of energy points. The channels are associated with different elements; during the dissolution of the elements at death, as the channels deteriorate, the released energy manifests in experience as light and color.

There is considerable variation in how these lights appear to people at death, because they are related to both the nagative emotional and positive wisdom aspects of consciousness. The average people experiences emotions at death, and the dominant emotion determines the lights and colors that manifest. (The Tibetan Yogas of Dream and Sleep, p. 43)

以上所說也跟頗哇法一致，死亡時身體微細元素分解成能量，最終能量從那個脈輪離開決定投生於哪一道，因此頗哇法才要封閉六道出口的門，也就是身體各處，只留中脈頂端頂輪唯一出口，好投生淨土或法界中陰成佛。當然六道都有主導的情緒，貪（惡鬼，生殖器）瞋（阿修羅，鼻孔）痴（畜生，尿門）慢（天，眉心）疑（人，臍輪），以上是我亂寫的，反正大家說的也不一樣。

The content of dream is formed by the mind, but the basis of the vitality and animation of the dream is the prana (lung, wind). Prana is the foundational energy of all experience, of all life. Some of the ancient Tibetan esoteric teachings describe two different kinds of prana: karmic prana and wisdom prana. (The Tibetan Yogas of Dream and Sleep, p. 45)

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2009/09/13 Sun, sunny, indoor 30.1C° 《The Tibetan Yogas of Dream and Sleep》：藏版能量體（2）

繼續昨天講氣 prana，氣就是能量，雖然我以為能量未必是氣。

Karmic prana is the energetic basis of the karmic traces produced as a result of all positive, negative, and neutral actions. When the karmic traces are activated by the appropriate secondary causes, karmic prana energizes them and allows them to have an effect in the mind, body, and dreams.

When the mind is unstable distracted, or unfocused, the karmic prana moves. This means, for example, when an emotion arises and the mind has no control over it, the karmic prana carries the mind whenever it will. (The Tibetan Yogas of Dream and Sleep, p. 45)

可能這些氣脈理論跟西藏瑜伽士控制體液及氣在體內周遊有關，才會有像達賴喇嘛在《心與夢的解析》中提到瑜伽士的陰莖能用吸管來吸牛奶，目的是將白明點吸至頂輪，我想唐望若知道這點一定會說這些西藏人用很奇怪的方式理解能量體，就跟他們用很奇怪的方式談論死亡中陰一樣。無論如何「Developing mental stability is necessary on the spiritual path, to make the mind strong, present, and focused.」

In dream yoga, once we have developed the ability to have lucid dreams, we must be stable enough in presence to stabilize in dreams produced by the movement of the karmic prana and to develop control over the dream. Until the practice is developed, the dreamer will sometimes control the dream and sometimes the dream will control the dreamer.

It is better for the lucid and aware dreamer to control the dream than for the dreamer to be dreamed. (The Tibetan Yogas of Dream and Sleep, p. 45)

是否控制夢以後，諸如教法或者上師指導的夢就遭到控制？因為夢者一清明，像我們就閃人了，夢戲就演不下去，不過在我出體偶爾還是碰到與上師們交談，能記得更清楚也沒什麼不好。昨主要是天講到兩條側脈業力氣，只有中脈是智慧氣，以下天增仁波切介紹一種平衡氣的練習，我們只摘女的，男生左右顛倒就好：

Women begin by closing the right nostril with the right ring finger and exhale sharply from the left nostril, emptying the lungs. Then close the left nostril with the left ring finger and gently and deeply inhale through the right nostril, breathing in the calm wisdom prana. Remain with calm pervading your body. Then gently exhale the remain in a calm state.

Repeating this again and again will balance one's energy. The rough emotional prana is exhaled from the white channel and the blissful wisdom prana in inhaled through the read channel. Allow the neutral prana to pervade the entire body. Abide in that calm. (The Tibetan Yogas of Dream and Sleep, p. 47)

這個男左女右，剛好跟南開師所教的九節佛風相反。以南師的九節佛風呼出不淨氣，女性則先以左手中指按住左鼻孔，將不淨之氣由右鼻孔呼出，再以同樣方式用右手中指按住右鼻孔，呼出不淨之氣，男女相異是因為要「遵循男性方便和女性智慧之原則進行」。為什麼不同？可能九節佛風女性先呼出紅色脈中的 blissful wisdom 的氣。

接下來一小節，天增仁波切比喻睡眠後的夢境像是「blind horse, lame rider」，馬是瞎子、夢者是跛子，夢者（的心）唯一只有騎上瞎馬毫無控制。他說：「For example, as we fall asleep, awareness of the sensory world is lost. The mind is carried here and there on the blind horse of karmic prana until it becomes focused in a particular chakra where it is influenced by a particular dimension of consciousness.」（pp. 49-50）他舉例譬如你跟伴侶吵架刺激了業力軌跡與心輪對應，因此將你的心拉到心輪的位置，於是心氣共同示現特定的印象及夢故事。在這例子當中，心輪呼喊求助，這個所擾動的軌跡透過夢得到療癒與釋放。這我不是很懂，有時候夢並非一種療癒管道。

In the example, it is as if the heart chakra is crying out for help. The disturbing trace will be healed by manifesting in the dream and thereby being exhausted. However, unless the manifestation take place while the dreamer is centered and aware, the reactions to it will be dictated by habitual karmic tendencies and will create more karmic seeds. （The Tibetan Yogas of Dream and Sleep, p. 50）

意思是還是得夢者記得這個夢，覺知到這種因跟伴侶爭吵所引發業力軌跡成熟的夢境示現情況，這個求助的壓力才能得到抒解，否則長此以往，很能心輪會受傷也說不定。

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2009/09/14 Mon, cloudy, indoor 29.9°C 《The Tibetan Yogas of Dream and Sleep》：recognize the illusory nature of dream

摘昨天剩的一點內容：

Ultimately, we wish to stabilize the mind and the preana in the central channel rather than allowing the mind to be drawn to a particular chakra. The central channel is the energetic basis of experiences of rigpa, and the practices that we do in dream yoga are meant to bring mind and prana into the central channel. When this occurs, we remain in clear awareness and strong presence. To dream in the central channel is to dream free of strong influences from the negative emotions. It is balanced situation that allows dreams of knowledge and clarity to manifest. (The Tibetan Yogas of Dream and Sleep, pp. 50-51)

總結來說，夢是如何生起的呢？「The karmic prana is the energy of the dream, the vital force, while the mind weaves the specific manifestations of the karmic traces—the color, light, emotions, and images—into the meaningful story that is the dream. This is the process that results in the samsaric dream.」（p. 51）

第五章 Images from the Mother Tantra。

In the Great Perfection (Dzogchen) teachings, the issue is always whether or not we recognize our true nature and understand that the reflections of that nature manifest as experience. The dream is a reflection of our own mind. (The Tibetan Yogas of Dream and Sleep, p. 53)

花了很多篇幅講普通夢，都是基於要我們理解佛陀說輪迴是幻，如露亦如電，知道這個虛幻的本質，才能瞭解醒夢同樣並不真實存在。所以，「And just as it takes practice to recognize the illusory nature of dream while asleep, we must practice to realize the illusory nature of waking life.」（p. 53）

不知道唐望有教卡氏夢中是幻嗎？唐望只說那些不具有真實能量的是投射，但是具有真實能量的實體，我們就必須學會跟他們打交道。這也同樣是說，若我們沒有辦法視夢中一切如幻，那就必須學會如何控制它。反之，醒時，唐望雖沒有說一切如幻，但是所見只是聚合點的作用，我們還是要回歸能量本質。

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2009/09/15 Tue, cloudy, outdoor 31-28°C 《The Tibetan Yogas of Dream and Sleep》：夢的分類

體認夢是幻之後，還要進一步追認醒時也同樣是幻，唐望會說因為我們生為人類有共同的聚合點位置所以共享相同的世界觀，佛教會說我們生為人道眾生有共同的業力，也就是 impure vision 或 karmic vision 業力觀，「We are sharing the same world because we share the same collective karma.」（p. 55）；唐望說顯像本身僅是能量，佛法說萬法本質皆為空性。「Understanding that appearances are empty luminosity leads to the recognition that mind and experience are unity.」（p. 54）上回八月南開師開示常講到的一個藏文詞叫「融竹」（Lhundrub），「There is a Tibetan word, lhun drub, that translates as "spontaneous perfection." It means that there is no producer producing anything. Everything is just as it is, spontaneously arising from the base as a perfect manifestation of emptiness and clarity.」（The Tibetan Yogas of Dream and Sleep, p. 54）

接下來，來到 Part Two Kinds and Uses of Dreams。一開始天增仁波切便將夢分類為三種，不過普通夢也涵蓋清明夢的普通夢，明夢也涵蓋非清明的明夢，只有明光夢是清明的，這有點奇怪，但是他傾向於用明性顯示與否來定義前兩者，有就是普通夢完全是業力軌跡，管你清明不清明；明夢完全不是業力軌跡，也跟清明無關：

1. Ordinary samsaric dreams 普通輪迴夢
2. Dreams of clarity 明性之夢
The first two types are distinguished by the differences of their causes, and in either, the dreamer may be either lucid or non-lucid.
3. Clear light dreams 明光夢
In clear light dreams, there is awareness, but no subject-object dichotomy. Clear light dreams occur in non-dual awareness.

我覺得這要回到佛家修行者的寂止狀態來定義夢，未必是唯一表述，這個 clear light dreams 怎麼看都跟肯恩‧威爾伯的 pell-lucid dream 異曲同工。那麼請問我們出體是哪一分類呢？我在法界也沒有明光啊，照樣也有主客，你總不能稱我在普通輪迴夢，不然我在明性之夢黑壓壓之無顯現境地，這樣分類很怪。

Samsaric Dreams 業力夢
The dreams that most of us have most of the time are the samsaric dreams that arise from karmic traces. Meaning found in these dreams is meaning that we project into them. (The Tibetan Yogas of Dream and Sleep, p. 62)

處理這種普通夢所謂的意義，端賴夢者賦予它什麼意義。天增仁波切說就跟人看書一樣，有人如看小說看完即忘，有人因為一本書改變了一生，因此意義是夢者自己賦予的，而非夢本身真有確定不變放諸四海皆準的意義，你怎麼看夢就有什麼意義。如果不懂一個夢的意義，就如過往煙雲，何況夢多如過江之鯽。

Dreams of Clarity 明性夢
As progress is made in dream practice, dreams become clearer and more detailed, and a large part of each dream is remembered. This is a result of bringing greater awareness into the dream state. Beyond this increased awareness in ordinary dreams is a second kind of dream called the dream of clarity, which arises when the mind and the prana are balanced and the dreamer has developed the capacity to remain in non-personal presence. Unlike the samsaric dream, in which the mind is swept here and there by karmic prana, in the dream of clarity the dreamer is stable. (The Tibetan Yogas of Dream and Sleep, p. 62)

摘這麼長一段，其實才是本段前半段。怎麼看都很像我的夢，講到 non-personal presence，有點夢中斥候的味道，因為我為數不少的夢連我都不在場——不在夢故事裡，唐望說巫士做夢（dreaming）的發生必須要在減少自我重要感之後。「Dreams of clarity may occasionally arise for anyone, but they are not common until the practice is developed and stable.」（p. 62）不過很奇怪的是，如果已經是一個練習四年的夢修者，氣應該到達穩定的程度，唯有氣穩定才有可能出現明夢，但是失眠又是很嚴重的氣受到干擾的情況。

「For most of us, all dreams are samsaric dreams based on our daily lives and emotions」，這裡天增仁波切特別提到夢到上師不一定代表明夢，因為我們生活中涉及上師，很自然會夢到他，充其量不過是「a positive sign to have these dreams because it means that we are engaged in the teachings」，但是 engagement 本身就是二元因此屬於輪迴的範疇，所以他警告「not to mistake samsaric dreams for dreams of clarity」，也就是不要錯把普通輪迴夢當成明性之夢了，有沒有上師都一樣。

If we make the mistake of believing that samsaric dreams are offering us true guidance, then changing our lives daily, trying to follow the dictates of dreams can become a full-time job. It is also a way to become stuck in personal drama, believing that all our dreams are messages from a higher, more spiritual source. It is not like that. We should pay close attention to dreams and develop some understanding of which ones have import and which are only the manifestation of the emotions, desires, fears, hopes, and fantasies of our daily life. (The Tibetan Yogas of Dream and Sleep, p. 63)

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2009/09/17 Thur, sunny, outdoor 35-31C°, 《The Tibetan Yogas of Dream and Sleep》：夢的用處

天增仁波切說發展明光夢的能力就如同白天發展安住於無二本覺的能力。原來安住的英文叫 abiding in the non-dual presence of rigpa duing the day。天增仁波切說一開始本覺跟念頭似乎不同，所以在本覺的體驗中是無念，但念頭一生起我們就因分心而失掉本覺體驗，但當本覺經驗穩固後，有沒有念頭都不會受到影響。

明光夢跟明性之夢也不一樣，以明夢來說，「while arising form deep and relatively pure aspects of the mind and generated form positive karmic traces, still takes place in duality」（p. 64）。本章小結，我們重點還是放在明性之夢上，明光之夢暫時離我們還太遠：

The dream of clarity includes more objective knowledge, which arises from collective karmic traces and is available to consciousness when it is not entangled in personal karmic traces. The consciousness is then not bound by space and time and personal history, and the dreamer can meet with real beings, receive teachings from real teachers, and find information helpful to others as well as to him or herself. (The Tibetan Yogas of Dream and Sleep, p. 64)

意思就是說，跟唐望也是同樣意思，夢者在減少我執或自我重要感之後，夢慢慢就會轉變為少自我取向，也就是相對而言業力軌跡較少的夢，這裡業力不要理解成欠債這種報應，而是廣泛包括白天醒時生活的日常庶務的反映。這類明夢就可以對夢行者有所幫助，有可能他會有機會接觸上師及教法，或者來相助的護法及其他層面的存有。這也是明夢最大的功用，前面提到明夢不一定是清明夢，普通夢也不少，此點符合我的經驗。

第五章 Uses of Dreams，天增仁波切說，夢最大的價值就是在靈性旅程的涵構內（in the context of the spiritual journey），而最重要的就是，夢本身即可以當作靈修（spiritual practice），也可以提供激發夢者進入修道的經驗（proveide the experiences that motivate the dreamer to enter the spiritual path）（p. 65）。像做夢者班成員都是屬於這一類「夢的用處」，不僅專攻夢修，也因為夢修而邁入佛法修道。其他夢的用處還有：

We can heal wounds in the psyche, emotional difficulties that we have not been able to overcome. We can remove energetic blocks that may be inhibiting the free circulation of energy in the body.
Generally, these tasks are best accomplished after we develop the ability to remain lucid in dream. It is only mentioned here as a possibility; in the section on practice there is more detail about what to do in the dream once lucidity is attained. (The Tibetan Yogas of Dream and Sleep, p. 66)

下面天增用蠻長的篇幅講述他母親及他所認識的喇嘛的夢用處經驗，而這裡特別指的是修行者跟護法的關係建立，都會在夢中聯繫並給予警告。以他母親的經驗而言，她一直有供當地一位很有名護法的習慣，雖然那位護法在一般唐卡中畫成忿怒像，但在他母親的夢中則不是那樣，且終其一生保持同樣裝扮。有次他家菲傭偷錢——可能是印傭，護法在夢裡丟一個小袋子在地上說：「I always tell you to take care of yourself but you don't do a good job of it!」（p. 67）因為西藏人都有分享夢的習慣，他母親特別喜歡早餐會報時講講自己的夢，那天果然印傭行色匆匆居然衣服掉出一個小袋，讓他母親馬上就了解該夢的含意。所以護法的警告都是基於善意。

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2009/09/18 Fri, sunny, indoor 31.4C° 《The Tibetan Yogas of Dream and Sleep》：預測的夢

昨天講到護法夢，天增仁波切說是明性之夢很好的例子。天增仁波切說他小時候，聽到一位老和尚講他的夢，聽起來就像他在另一個時空有位朋友似的，仁波切想在夢裡有一些朋友可以一起玩還真是不賴。但我的 partner 都沒有陪我玩，也是有但不多機會，就那次去巴基斯坦而已。不過夢中的巴基斯坦是不是跟現在一樣在作戰，感覺武裝軍人很多。接下來講委託做夢。

Divination
Commonly in this situation, the dreamer asks for a possession of the person requesting the dream. I gave Khachod Wangmo the undershirt I was wearing. The shirt represented me energetically, and by focusing on it she was able to connect to me. She put it under her pillow that night, then slept and had a dream of clarity. In the morning she gave me a long explanation of what was to come in my life, things that I should avoid and things that I should do. It was clear and helpful guidance. (The Tibetan Yogas of Dream and Sleep, p. 68)

所以做夢者還可以當靈媒，就跟修頗瓦法也可以幫人家修一樣。天增仁波切強調命運不是死的、固定不變的，預言靈驗只是你自己不去改而已，這段很長，也有點意思：

The causes of all things that can happen are already present, right now, because the consequences of the past are the seeds of future situations. The primary causes of any situation in the future are to be found in what has already occurred. But the secondary causes necessary for the manifestation of the karmic seeds are not fixed, they are circumstantial. That is why practice is effective, and why illness can be cured. If it were otherwise, it would make no sense to attempt anything, as nothing could be changed. If we have a dream about tomorrow, and tomorrow comes and everything happens just as it did in our dream, it does not mean the future is fixed and cannot be changed; it means we did not change it. (The Tibetan Yogas of Dream and Sleep, p. 69)

這種預言的事我也很納悶，是說我聽了許多人預測同樣一件事，老子我也沒有想改，我還蠻喜歡那個預測的未來的，但是它為什麼遲遲都不出現？更有甚者，我也夢到一些關於未來的事務，我也沒想改變，但為什麼總是不靈驗呢？

Imagine a strong karmic trace, imprinted with a strong emotion, that is primary cause for a particular situation, and it is coming to fruition. That is, our lives may be providing the secondary causes necessary for the primary cause to manifest. In a dream of the future, the cause is present and the trace that is ripening toward manifestation conditions the dream, with the result that the dream is an imagining of the results. We may not be completely accurate, but we might get most of it right. (The Tibetan Yogas of Dream and Sleep, p. 69)

但是我們總是在事情發生後才回憶起我們的夢，「Of cause, it would have been much more helpful if I had remembered the dream before rather than after the even. There are many cases like this, in which the causes of future situations are woven into a dream about a future that is likely to, but will not necessarily, unfold.」（p. 69）