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

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

Being-in-Dreaming、The Wheel of Time、The Art of Dreaming 等書札記、摘譯與翻譯;個人夢修心得整理。

文章SW » 2015-01-25, 21:13

2009/09/19 Sat, sunny, indoor 31.9-28.1C° 《The Tibetan Yogas of Dream and Sleep》:夢中教法

接下來我們繼續摘《西藏睡夢瑜伽》講到,夢中的教法。不過夢中的教法特別是指意伏藏,本來我以為是寶藏的藏,不過似乎是唸埋藏的藏,寶藏埋藏在心意裡,mind treasure,有的是透過禪定,有的則是透過夢境,也就是在夢中接受教法。

Mind treasures are found in consciousness rather than in the physical world. Masters have been known to find these treasures both in dreams of clarity and when awake. The practitioner whose clarity is unobscured by karmic traces and samsaric dreams has access to the wisdom inherent in consciousness itself.

The teachings are inherent in the foundational wisdom that any culture can eventually access. They are not only Buddhist or Bon teachings: they are teachings for all humans. (The Tibetan Yogas of Dream and Sleep, p. 71)

昨晚跟某師姊通電話,講到年底要教授金剛舞和幻輪瑜伽,這個金剛舞跟金剛歌一樣都是南開諾布仁波切在夢中得到的,金剛歌的故事我們講過了,金剛舞我之前舊的札記寫過,也就是連續好幾天他夢中出現一位空行母,教他一種 36 個人的非常複雜的舞步,這個金剛舞是要在整個壇城上跳,可以很容易讓舞者進入本覺狀態,聽說跳金剛舞的壇城相當大。師姊提到,在外國的同修會最熱門的便是學習金剛舞。這是年底要教授金剛舞的內容。以前札記摘到是說後來有一位印第安人來看到金剛舞的照片,說很接近他們的靈魂之舞。

另天增仁波切也說,當然若你跟某傳承有業力關係,在夢中發現教法就比較是針對自己的實際修行,「perhaps as a specific remedy to overcome a particular obstacle」(p. 71)。

第二部的第三章 The Discovery of Chod Practice,跟我們所知道的斷法或決法完全不同,不知道在講那哪個苯教本尊,我就不摘了。第四章 Two Levels of Practice,我現在有點忘記內容。

When you realize your true nature you do not seek meaning, for who would be doing the seeking? As you are then beyond hope and fear, the meaning of a dream becomes unimportant; you simply experience fully whatever manifests in the present moment. No dream, then, can cause anxiety. (The Tibetan Yogas of Dream and Sleep, p. 77)

有人因為持續的夢擾亂心神,需要看心理醫生。其實我做再差的夢,也不會沮喪太久。同門師姊說都夢到許多男女在做愛,男的陰莖都好大。她隨手一比,我看有三十公分,我覺得那很痛吧。不過我說可能是空行勇士們的雙運身,很好的夢啊。如果夢到屍體骸骨更棒,那表示我執斷除。這是晉美彭措法王書上講的,也就是修誦百字明咒清淨業障的徵兆。至於為什麼我夢的死人都是史豔文布偶大,是不是「小人」——新時代講「內在小孩」——死了,就不得而知了。

It is the same with dreaming. There is a progression in the practice. As the practice is developed, it is discovered that there is another way to dream. Then we move toward the unconventional dream practices in which the story and its interpretations are not important. We work more on the causes of dreams than the dreams themselves.

The path is practical and suited for all. But, while the use of dream yoga to benefit us in the relative world is good, it is a provisional use of dream. Ultimately we want to use dream to liberate ourselvers from all relative conditions, not simply to improve them. (The Tibetan Yogas of Dream and Sleep, p. 78)

最後一段是夢修的真實目的。
SW
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文章SW » 2015-01-25, 21:14

2009/09/20 Sun, sunny, indoor 30.9C° 《The Tibetan Yogas of Dream and Sleep》:夢修是為死亡準備

今天索甲仁波切講 meditation 靜坐。Meditation 跟 contemplation 都很難翻,禪定不是 meditation,應該是後者,所以他們翻禪坐,可是這跟禪(Zen)有何關係呢?Meditation 更不是冥想,冥想很 new age,什麼觀想心中有個光球,從這裡移到那裡這類的。因此接下來的《西藏睡夢瑜伽》第二部的第五章講到 Vision, Action, Dream, Death。

The Mother Tantra says that if one is not aware in vision, it is unlikely that one will aware in behavior. If one is not aware in behavior, one is unlikely to be aware in dream. And if one is not aware in dream, then one is unlikely to be aware in the bardo 中陰 after death. (The Tibetan Yogas of Dream and Sleep, p. 81)

這個升冪排列還真是有一語道盡我們夢修的主因,上面是否定句,正向排列則是:能覺得所見,才能覺知自己的行為,才能覺知夢,之後,才能覺知中陰身。第一個我也是不懂,什麼是「vision」?在上句文意中不是只簡化地指視覺現象,而是指全面的經驗(the totality of experience),包括每個感知、感覺、心智及情緒事件,同樣也包括所有似乎自外於我們東西。當然 vision 主要是以我們所看到的經驗為主。而「being unaware in vision」就意味不能夠看到經驗中的真實而被二元心智的誤解所迷幻,誤將投射的幻象當作真實的心。(Being unaware in vision means being unable to see the truth of what arises in experience and instead being deluded by the misunderstandings of the dualistic mind, mistaking the projections and fantasies of that mind for reality.)(p. 81)

這跟今天索甲仁波切(網路開示)所講的部分內容相同,就是關於心的投射。「Taking action based on these confusions is what is meant by lack of awareness in behavior. The result of such action is the reinforcement of attachment, hatred, and ignorance and the creation of further negative karmic traces.」(p. 81)所以你說我冷漠也好、不關心也好,我從不看四川地震、八八水災的報導跟災情照片,我不看是因為不想被那種強烈的悲傷同情氛圍拉走了我對於現世是幻的定見,當然我想到時會悲痛也知道死傷甚多,但不需要再靠媒體報導強迫植入一種寫實的真實。究竟上,沒有人死也沒有人生,如果人生是夢的話。

If we are too distracted to penetrate the fantasies and delusions of the moving mind during the day, we will most likely be bound by the same limitations in dream. This is "not being aware in dream."

We will be driven into further karmic bondage by reacting dualistically to the visions in the intermediate state, and our future rebirth will be determined by whatever karmic tendencies we have cultivated in life. This is "lacking awareness in the bardo." (The Tibetan Yogas of Dream and Sleep, pp. 81-82)

所以結論是:當我們能持續覺知每一刻的經驗,這份能力立即會在夢中顯現;當我們在夢中培育覺知,我們就是為死亡做準備。夢的練習跟這樣的進程相關連。(As we cultivate presence in dream, we prepare ourselves for death. Dream practice is correlated to this progression.)(p. 82)好了,接下來就帶到如何開始踏上這樣的進程:

In order to progress we must develop some stability in the mind so that we can maintain greater awareness in experience, in "vision," and develop the capacity for skillful responsiveness. Therefore, the first practice is calm abiding (zhine, shi-ne), in which the mind is trained to be still, focused, and alert. (The Tibetan Yogas of Dream and Sleep, p. 82)

這幾乎可以作為今天索甲仁波切講授 mediation 的前言了。
SW
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文章SW » 2015-01-25, 21:14

2009/09/22 Tue, sunny, outdoor 34-30C°, indoor 30.3C° 《The Tibetan Yogas of Dream and Sleep》:醒時覺察帶入夢覺知

接續昨天第三部第一章 Vision, Aciton, Dream, Death,在白天醒時所穩定發展出來的覺察力會開始自然反映在夢修上面,「The primary practices use the understanding of the prana, chakras, and mind to support this strengthening of awareness in the dream. They are done before falling asleep and in three waking periods during the night.」(p. 82)白天穩定的覺察能力的確會幫助夢的清晰,不光是記得更多夢,也會漸漸增加清明夢的機率。

凌晨我 01:15-01:30 靜坐。我也是按照待會我們要摘的方式來坐。我是背靠沙發座椅的垂直面坐在地上腿伸直,只剩一盞 LED 小燈,這樣我面前兩米半範圍內只有白地板,當然目光要低垂,朝自己鼻尖延伸出去定於虛空中,不要對焦在任何事物上,然後保持安靜不動。一開始可以靠注意呼吸讓思緒沈澱下來,當然時間久就會又思緒散亂,所以十分鐘就好我覺得。所以可能這樣睡得稍微好一點、入睡快一點。

Just as the lucidity and presence cultivated in waking life is carried into the dream, the lucidity and presence cultivated in dream is carried into death. If one fully accomplishes dream yoga, one is prepared to enter the intermediate state after death with the correct view and the stability in non-dual presence needed to attain liberation.

This is the sequence: awareness in the first moment of experience, in response, in dream, and then in death. One cannot just star at the end. (The Tibetan Yogas of Dream and Sleep, p. 83)

所以上週嗎 Gulubee 回應說:「No matter attending the teachings or with the family and doing some life chores, we should all ensure that, before dying, are we all liberated in our consciousness under any conditions?」這句話我不明白重點在哪裡,我們應該 ensure before dying 我們都能在任何狀態下解脫嗎?怎麼去 ensure 呢?如果不接觸教法、沒有能力夢中知夢,如何 ensure?

第三部第二章 Calm Abiding: Zhine,就是安住:寂止。「As mind steadies, dreams become longer, less fragmented, and more easily remembered, and lucidity is developed.」(p. 83)
SW
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文章SW » 2015-01-25, 21:15

2009/09/23 Wed, sunny, outdoor 34-30C°, indoor 30.3C° 《The Tibetan Yogas of Dream and Sleep》:安住法

八點多我半躺在沙發上讀《西藏睡夢瑜伽》幾乎想我們做夢者班來翻譯這本書,做夢者班目前成員全都是外國碩士,分一分應該不會太難。不過這本書兩百多頁,比起新版《夢瑜伽》英文 130 幾頁,要多很多。新版《夢瑜伽》拿去影印店影印裝訂了,我順便來校對一次。

不過我持續失眠五個月,作夢都退步了,更不要講靜心了。以前這對我都不是難事,我不明白為什麼現在這麼困難?第三部第二章專講(奧修)「靜心」、(唐望)「停止內在對話」、(禪修)「寂止」(She-ne, Zhine),所有的修行人或靈修者都從事某種專注並寂靜內心的練習,如果你需要「一塊」平靜(a peace of quietness)——這裡說 concentration and quiets the mind,就應該多多練習。寂止在西藏被稱為「安住」(calm abiding, zhine):
We recognize three stages in the development of stability: forceful zhine, natural zhine, and ultimate zhine. Zhine begins with mental fixation on an object and, when concentration is strong enough, moves on to fixation without an object.

The object of concentration should be placed so that the eyes can look straight ahead, neither up nor down. During the practice try not to move, not even to swallow or blink, while keeping the mind one-pointedly on the object. Even if tears should stream down your face , do not move. Let the breathing be natural. (The Tibetan Yogas of Dream and Sleep, p. 84)

即便唐望巫士也有「安住法」,唐望的說法叫做停頓世界:

「桌子下的注意力是巫士一切的關鍵,」她繼續說,「為了能達到那種注意力,Nagual 與哲那羅教我們做夢。為了教我們做夢,Nagual 教我們凝視。他從來不會把他的意圖告訴我們,他只是教我們凝視。我們從來不知道凝視是捕捉我們第二注意力的方法。我們以為凝視只是很好玩。其實不然。做夢者必須要先成為凝視者,才能捕捉住他們的第二注意力。
「首先 Nagual 會把一片枯葉放在地上,叫我們看上好幾個小時。他每天都會帶一片葉子來,放在我面前。起先我以為那是同一片葉子,然後我發現那不是同一片葉子。Nagual 說當我們發現了這個事實後,我們就不是在觀看,而是在凝視了。
「然後他放了一堆葉子在我面前。他叫我用我的左手撥弄它們,感覺它們,同時凝視它們。做夢者以漩渦的方式撥弄樹葉,凝視它們,然後夢見樹葉所形成的圖案。Nagual 說當做夢者能夠先夢見樹葉的圖案,然後第二天在樹葉堆中能看見同樣的圖案時,他們就算是掌握了凝視樹葉的技巧。
「Nagual 說凝視樹葉能強化第二注意力。如果你凝視一堆樹葉幾個小時,如他所叫我做的,你的思想就會靜下來。沒有思想,tonal 注意力就會減弱,於是突然間,你的第二注意力就會鉤上樹葉,樹葉就會變成另外一種東西。Nagual 把第二注意力鉤上的時刻稱為停頓世界。這是一點也沒錯的,世界會停住。因此,當你凝視時總是要有人在一旁。我們永遠無法知道我們第二注意力的怪癖,我們必須要先熟悉它,才能冒險單獨進行凝視。
「凝視的困難在於學習使思想寂靜。Nagual 說他喜歡用樹葉來教我們,因為我們隨時都可以找到樹葉來凝視。但是使用其他任何東西也可以。
「一旦你能停頓世界,你就是個凝視者。停頓世界的唯一方法就是去嘗試,於是 Nagual 讓我們全體凝視樹葉好幾年。我認為這是達到我們第二注意力的最好作法。
「他把凝視樹葉與注視雙手在做夢中結合在一起。我花了一年時間才找到我的雙手,四年時間才停頓世界。Nagual 說一旦你用樹葉捕捉了第二注意力,就要用凝視與做夢來擴展它。這就是關於凝視的一切。」
「妳使它聽起來很簡單,葛達。」
「特爾提克所做的一切都很簡單。Nagual 說為了捕捉第二注意力,我們所需要的就是一再的嘗試。我們全都靠著凝視樹葉而停頓了世界。」
「Nagual 只有叫你們凝視一堆樹葉嗎?」
「一旦做夢者知道如何停頓世界後,他就可以凝視其他東西了;最後當做夢者完全失去了人類形象後,他就可以凝視任何東西了。我就是如此。我可以凝視任何東西。但是 Nagual 讓我們遵照一定的秩序來凝視。
「首先我們凝視小植物。Nagual 警告我們,小植物是很危險的,它們的力量是集中的;它們有很強烈的光芒,可以感覺到做夢者在凝視它們;它們會立刻移動光芒,射向做夢者。做夢者必須選擇一種植物來凝視。
「接著我們凝視樹木。做夢者也必須選擇某一種特定的樹來凝視。在這方面,你和我是一樣的;我們都是由加利樹的凝視者。」(《巫士的傳承》pp. 326-329)


我這裡沒有由加利樹,我辦公室窗外有楓香,不然我來成為「楓香凝視者」,我小時候就一直畫楓香的三尖型葉子,畫到大學還在畫,其實是源自小時候抄陳香梅的畫作,有空再找。不過看唐望故事總是使事情簡單有趣一點。天增仁波切說你也可以使用藏文字母 A(「阿」)來凝視,注意一下下面描述的阿字明點外圈的色環順序:

Traditionally, the letter is white and is enclosed in five concentric colored circles: the center circle that the direct background for the A is indigo: around it is a blue circle, then green, red, yellow, and white ones. Tape the paper to a stick that is just lone enough to support the paper at eye level when you sit for practice, and make a base that holds it upright. Place it so that the A is about a foot and a half (45cm) in front of your eyes. (The Tibetan Yogas of Dream and Sleep, p. 86)

來求證一下, 唐望說:「我們的世界的能量是由許多層的光華所構成,頭一層是白色,其次一層是黃綠色,較深一層是琥珀色。」(《做夢的藝術》p. 198)唐望說現代人跟現代人所做的一切都帶著白色的光華,應該是最外層的白光的關係。
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文章SW » 2015-01-25, 21:16

2009/09/24 Thur, sunny, outdoor 35-30C°, indoor 30.0C° 《The Tibetan Yogas of Dream and Sleep》:Forceful Zhine

繼續摘西藏睡夢瑜伽,我們自己也可以來翻譯出版這本書,不過很花時間就是了。

Forceful Zhine
If you ready to practice but do not have the particular objects you have been using visualize a ball of light on your forehead and center yourself there. The practice should be done or twice a day, and can be done more frequently if you have the time. Developing concentration is like strengthening the muscles of the body: exercise must be done regularly and frequently. (p. 87)
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文章SW » 2015-01-25, 21:23

2009/09/25 Fri, sunny, outdoor 32-82C°, indoor 30.1C° 《The Tibetan Yogas of Dream and Sleep》:Natural Zhine

(註:Zhine 就是 Shi-ne (重音在後,唸息內),寂止修法,也就是止觀的止、唐望的停止內在對話。)

凌晨我繼續凝視小植物,因為環境亮度低,所以十分鐘不到就噴淚了,這次兩眼先後噴,可見眼睛睜太久目光乾澀還是會有自動灑水系統的。葉面的漩渦不明顯,可能不是昨天那片葉子。但我的失眠也救不了,有點麻煩。沒關係啦,失眠可以少抄很多夢,我猜過一陣子自己會好。

接下來是 Natural Zhine。夢瑜伽是要有傳承的,我秋竹師父的師父——我師公敦珠法王可是很重視夢,這段英文我們摘過,但看中文比較清楚:

在1978年,我對夢境的體驗和理解發生了巨大的改變。當時我正前往法國去跟隨一位著名的西藏喇嘛敦珠仁波切學習。在他所教授的內容當中有夢瑜伽。仁波切清楚地教導說需要努力獲得睡眠中的覺知。他將人類目前的睡眠狀態和動物的無意識睡眠做了對比。他嘆惜人們浪費了這樣一個提高自己修法的寶貴時機。之後,我處於一種奇怪的狀態中離開了仁波切講法的帳篷。我所看到和聽到的一切似乎都是夢境,毫無疑問,這是來自這位偉大喇嘛所授傳承的強大加持力。這種陌生的感受整整持續了一天直到晚上。那天晚上也一樣不同尋常。準備睡覺的時候,我決定按照仁波切的指導來發展覺知,並祈禱他的幫助。
我進入了睡眠,但是很快就意識到我正在睡覺。我在一種有意識的光明狀態中躺著。這是我第一次具有夢瑜伽以及心之自然光的覺知體驗。
由於個人頭腦的障礙,我並沒有在夢瑜伽和自然光的修習中取得很大的進步。事實上,如果不是曾經獲得過這樣一次體驗,我很可能已經摒棄了這個超出了常人理解能力的瑜伽功效的論調。多年之後,在一次為期二十一天的個人閉關中,我經歷了另外一次令人興奮並讓我轉變的夢瑜伽體驗。開始閉關兩個星期以後,我的閉關修習進一步深入。每天晚上我都按照敦珠仁波切的教導來提高夢瑜伽的能力。我將密集的禪觀修習增加到一天十個小時,我的念力變得更強。我感到不可思議,自己竟然能夠記得一晚上所做的八個之多的夢境。(新版《夢瑜伽》)


八個就了不起了喔?八個是多年我的平均值。《阿格旺波(堪布雅嘎)尊者自傳》裡,他的師父一天到晚問他前晚的夢境好判斷修法的進程與傳法的徵兆。不然我來祈禱敦珠法王好了,不過這一世他長的好嚴肅。

Natural ZhineAbandoning the physical object, simply fix the focus on space. It is helpfu
l to gaze into expansive space, like the sky, but the practice can be done even in a small room by fixing on the space between your body and the wall. Remain steady and calm. Leave the body relaxed. (The Tibetan Yogas of Dream and Sleep, p. 87)

Rather than focusing on an imagined point in space, allow the mind, while remaining in strong presence, to be diffuse. We call this "dissolving the mind" in space, or "merging the mind with space." It will lead to stable tranquility and the third stage of zhine practice. (The Tibetan Yogas of Dream and Sleep, p. 88)
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文章SW » 2015-01-26, 15:11

2009/09/27 Sun, cloudy/raining, outdoor 32-27C°, indoor 29.0C° 《The Tibetan Yogas of Dream and Sleep》:Ultimate Zhine

靜坐最後一項是「終極寂止」(ultimate zhine),摘英文的都沒有人要看,都已經連載十二篇了,點閱還沒破百,人家真的寫得還不錯。至少我已經開始凝視小植物,每天練習「強迫式寂止」(forceful zhine)。來看看「終極寂止」是如何,有沒有停頓世界:

Ultimate Zhine
In the Dzogchen tradition, this is traditionally when the master introduces the student to the natural state of mind. Because the student has developed zhine, the master can point to what the student has already experienced rather than describing a new state that must be attained. The explanation, which is known as the "pointing out" instruction, is meant to lead the student to recognize what is already there, to discriminate the moving mind in thought and concept from the nature of mind, which is pure, non-dual awareness. This is the ultimate stage of zhine practice, abiding in non-dual persence, rigpa itself. (The Tibetan Yogas of Dream and Sleep, p. 88)

按慣例是要等學生達到某種程度的寂止能力後,上師才給予心性直指教授,對於本覺有初步的認識。安住於不二的本覺(rigpa)中,就是終極寂止,嗯?可是還沒「勝觀」哪,不是說止跟觀嗎?光「停止內在對話」就到本覺囉?那真是蠻好的,唐望會很同意這點,「看見」是要另外訓練的。看看我們小植物凝視法有沒有要補充終極版的。

「一旦做夢者知道如何停頓世界後,他就可以凝視其他東西了;最後當做夢者完全失去了人類形象後,他就可以凝視任何東西了。我就是如此。我可以凝視任何東西。但是 Nagual 讓我們遵照一定的秩序來凝視。
「首先我們凝視小植物。Nagual 警告我們,小植物是很危險的,它們的力量是集中的;它們有很強烈的光芒,可以感覺到做夢者在凝視它們;它們會立刻移動光芒,射向做夢者。做夢者必須選擇一種植物來凝視。
「接著我們凝視樹木。做夢者也必須選擇某一種特定的樹來凝視。在這方面,你和我是一樣的;我們都是由加利樹的凝視者。」
她說接下來 Nagual 讓他們凝視活動的生物。他告訴他們,小昆蟲是最佳的凝視對象。它們的活動使它們對凝視者無害,與植物相反,它們的光芒是直接從大地中所吸取的。
下一步是凝視岩石。她說岩石是非常地古老與有力量,有一種特別的綠色光芒,與植物的白色光芒與動物的黃色光芒不同。岩石不輕易對凝視者開放,但是值得凝視者堅持下去,因為岩石在核心中隱藏著特殊的秘密,可以幫助巫士「做夢」的秘密。(《巫士的傳承》pp. 328-330)
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文章SW » 2015-01-26, 15:13

2009/09/28 Mon, cloudy/raining, outdoor 32-27C°, indoor 28.4C° 《The Tibetan Yogas of Dream and Sleep》:打坐三項障礙

《西藏睡夢瑜伽》作者我看到新《夢瑜伽》裡翻成丹增旺甲(Tenzin Wangyal),查了一下應該是大陸的統一譯名。好吧丹增仁波切這裡指出三個在修習寂止時所容易遭受的障礙:煩亂、昏沈與散漫(agitation, drowsiness, and laxity)。

Agitation
To prevent this, calm yourself before the practice session by avoiding too much physical or mental activity. Slow stretches may help to relax the body and quiet the mind. Once you are sitting, take a few deep, slow breaths. Make it a practice to focus the mind immediately when you start the practice to avoid developing the habit of mentally wandering while sitting in meditation posture. (The Tibetan Yogas of Dream and Sleep, p. 88)

我目前失眠的現象幾乎都是要入睡時很難克制與停止的有許多心智活動或心神散弛,無論是回憶我所寫的所說的片段,本來一開始還蠻想睡的。所以我覺得好辛苦喔,每天不自主幾乎是有強迫症地去思想,就是這樣才煩亂,這就是 agitation。中文翻成什麼掉舉,我永遠不明白那是在說什麼。

昏沈我沒有畫線,總之就是精神不濟、昏昏欲睡,我沒有這類問題,一天當中我完全沒有打瞌睡的時候,可能是師父說的那種精神很好的人,我精神總是很好,可能太好就變成 agitation。散漫我也沒有畫線,哦只畫了一句:「in a passive, weak mental state in which the concentration has no strength」,就是專注無力的意思,這跟煩亂可能蠻難區分的,重點在於 laxity 是指處於 calm state,也就是 mind is calm,但是專注無力。可能我以往靜坐的經驗都是專注無力,我可以停止內在對話,但是覺得 spiritless。

凌晨小植物練習很快就看見葉片上的白霧,我發現我會突然改變呼吸模式,以一種很用力的方式吐氣,當然這不合無聲呼吸的規定,但它自動變這樣,在這種呼吸模式下我可以十分鐘不眨眼,一直到左眼噴出淚來,鼻管也灌滿液體。有那麼一刻我稍稍有一點融合的感覺,因為我眼睛被淚水模糊,或者我視線變得模糊,一模糊就失去距離的感覺。很早以前資深佛友發過一篇南懷瑾教的打坐法,叫〈南懷瑾的直指〉:

且說老師那天,還傳授給我一個修行法門。要我兩眼向前平視,不要用力,向前盯著,把眼神向後回收,就這樣張著眼睛像木雞般的看著前面。並要我有問題就問,如果沒有問題就這麼坐下去。我記得當時只問了一個問題:「這跟莊子所說『以神遇,不以目視』,是不是一樣?」南師答說:「差不多!接近。」我一直誤以為,「盯著」就是盯住一個東西,於是我也就這麼「差不多」地張著眼睛坐了下去。我第一次知道,原來打坐也可以不合上眼皮呢!

老師為了破除我對於「雙盤打坐比較有效」的執著,還刻意要我把原本雙盤坐著的兩腿鬆開,就以小腿與大腿垂直的姿勢,兩眼向前平視地坐在沙發前沿上。

「意識要忘掉,看的注意力拿掉,也不管眼睛了。眼珠不動,眼皮慢慢閉攏起來,眼珠還是前面,難就是眼珠子不是盯著前面。眼皮慢慢閉攏,自然一片光明中嘛!是不是?是,你不答復我。不是,再問。這一回再不要搞錯了。自然一片光明中,看的觀念拿掉了,注意力拿掉!眼珠子還是盯住的!對不對?這個時候輕鬆吧!不對,你問喔!放開!不要守在頭裏頭,沒有眼睛嘛!連身體。無眼、耳、鼻、舌、身、意,一切都沒有,注意力也沒有。你就利用這個物理世界自然光跟自己合一,身心內外,一片光明,就完了嘛!也沒有身體感覺,也不要理。當時告訴你這個,沒有眼睛,眼珠子還是對住前面,最後忘了眼珠子。眼不要注意去看,自然在一片光明中。如果夜裏,黑色黑光,白色白光,光色變化,都是境界,不理,你自然與虛空合一了嘛!這是有相的虛空喔!先跟有相的虛空合一。這一下你輕鬆愉快吧!比什麼都好。什麼氣脈,什麼拙火?那些狗屁話,一概不理,都在其中了!不一定盤腿。你這樣一定,三天五天,幾個鐘頭,你身心整個的起大變化,不要管他好不好,那就好得不得了了。

「跟虛空合一,跟光明合一。光就是我,我就是光。外面形體的肉體四大都放掉,與虛空合一。光,物理上,現代自然科學也知道,它是不生不滅的。不要看了,看的意識拿掉。它黑色來的黑光,白色白光,都是色相的變化。所以色即是空,空即是色。色不異空空不異色。你就懂了嘛!就悟進去了嘛!色不異空,空不異色,光色是空的嘛!你有個空的境界,抓住了,這一點是根本。色即是空,空即是色,這不是清清楚楚嗎?」 (杜忠誥〈南師懷瑾的直指〉)


我沒有這種境界。第一步保持身體不動我想是很基礎的,也就是忘掉身體的感覺,也忘掉凝視這件事。本章結論,為什麼夢修要學打坐:

This stability of mind developed through zhine is the foundation of dream yoga and all other meditation practices. Then, even though karmic traces continue to produce dream images after falling asleep, we remain in awareness. This opens the door to the further practices of both dream and sleep yogas. (The Tibetan Yogas of Dream and Sleep, p. 89)
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文章SW » 2015-01-26, 15:14

2009/09/30 Wed, cloudy/raining, outdoor 27-31C°, indoor 29.0C° 《The Tibetan Yogas of Dream and Sleep》:四項基本練習(1)

第二部第三章 The Four Foundational Practices。

Dream yoga is rooted in the way the mind is used during waking life, and it is this that the foundational practices address. How the mind is used determines the kinds of dreams that arise in sleep as well as the quality of waking life. And if you are more present when awake, you will find that presence in dream. (The Tibetan Yogas of Dream and Sleep, p. 90)

四項基本練習就是:一、改變業力軌跡;二、去除貪執與嫌惡;三、加強意願;四、培養記憶及快樂努力(cultivating memory and joyful effort)。第四項我一個句子都沒畫線。時間不多只能摘摘第一項:

One: Changing the Karmic Traces
Keep reminding yourself that you are dreaming up your experiences. As phenomena are seen to be fleeting and essenceless, grasping decreases. Every sensory encounter and mental event becomes a reminder of the dream-like nature of experience. Eventually this understanding will arise in dream and lead to the recognition of the dream state and the development of lucidity.
When we think of an experience as "only a dream" it is less "real" to us. It loses power over us—power that it only had because we gave it power—and can no longer disturb us and drive us into negative emotional states. (The Tibetan Yogas of Dream and Sleep, p. 91)
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文章SW » 2015-01-26, 15:15

2009/10/03 Sat cloudy, indoor 26.9 °C 《The Tibetan Yogas of Dream and Sleep》:四項基本練習(2)

人類情感也正是四項基本鍊習的第二項:去除貪執與嫌惡。

Two: Removing Grasping and Aversion

The first practice directs lucid awareness and the recognition of phenomena as a dream toward everything that is encountered. The second preparation specifically directs the same lucid awareness to emotionally shaded reactions that occur in response to the elements of experience.

The grasping mind may manifest its reaction as desire, anger, jealousy, pride, envy, grief, despair, joy, anxiety, depression, fear, boredom, or any other emotional reaction.

When a reaction arises, remind yourself that you, the object, and your reaction to the object are all dream. Think of yourself, "This anger is a dream. This desire is a dream. This indignation, grief, exuberance, is a dream." The truth in this statement becomes clear when you pay attention to the inner processes that produce emotional states: you literally dream them up through a complex interaction of thoughts, images, bodily states, and sensations. (The Tibetan Yogas of Dream and Sleep, p. 93)

這段蠻長的是因為沒有主詞後面不好摘。我當然明白「你創造你的實相」,但是這些業果不一定全然是思想、想像與期望造成的,而遠為複雜得多。在不知道某特定結果前,該結果是鬆動的實相嗎?但是正向畫面觀想就跟正面肯定句一樣,真的有效嗎?是你創造你的實相嗎?哪一個你?哪一個時空?小蝦米難鬥大鯨魚。

Every situation and reaction should be recognized as a dream. Do not just slap the sentence onto a piece of your experience; try to actually feel the dream-like quality of your inner life. When this assertion is actually felt, not just thought, the relationship to the situation changes, and the tight, emotional grip on phenomena relax. (The Tibetan Yogas of Dream and Sleep, pp. 93-94)
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