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

跨界夢修相關書籍摘錄(1)

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。

夢中看手技巧詳細指導

文章SW » 2016-05-29, 16:54

相較於夢瑜伽,唐望的做夢藝術比較多夢中實修指導。

在我初開始學習唐望的做夢藝術時,確確實實遵照書中一切指示。有時剛意識到自己在作夢或剛出體,視覺有時會消失,這時就要一直晃手,把視覺影像再晃出來。這是很有用的方法,值得學習:


夢中看手技巧詳細指導

在我學會命令自己注視雙手之後,要在夢中維持住雙手的影像就相當容易。我所見的雖然不一定是雙手,似乎總是能維持相當長的時間,直到我最後失去控制,陷入平常那種無可預測的普通夢中。我無法有意地控制在夢中什麼時候去命令自己注視雙手,或看夢中其他事物,它就是會發生,到了某個時候,我會記得我必須看雙手,然後看看周遭,但是也有幾晚我完全不記得自己有沒有這麼做過。

It had been relatively easy for me to learn to sustain the image of my hands after I had learned to command myself to look at them. My visions, although not always of my own hands, would last a seemingly long time, until I would finally lose control and would become immersed in ordinary unpredictable dreams. I had no volition whatsoever over when I would give myself the command to look at my hands, or to look at other items of the dreams. It would just happen. At a given moment I would remember that I had to look at my hands and then at the surroundings. There were nights, however, when I could not recall having done it at all.

他似乎很滿意,想要知道在我的夢境裡通常會找到什麼樣的事物。我想不起什麼特別的,就詳細描述之前某晚所作的惡夢。

我告訴他,我記下了我所有夢的細節。自從當我開始練習注視雙手之後,我的夢就變得很强烈,我的記憶力也增加到巨細無遺的地步。他說尋求細節是浪費時間,因為生動的細節一點也不重要。

He seemed to be satisfied and wanted to know what were the usual items I had been finding in my visions. I could not think of anything in particular and started elaborating on a nightmarish dream I had had the night before.

I told him that I had been recording all the details of my dreams. Since I had begun to practice looking at my hands my dreams had become very compelling and my sense of recall had increased to the point that I could remember minute details. He said that to follow them was a waste of time, because details and vividness were in no way important.

「當你開始『設定做夢』,普通夢會變得非常生動,」他說,「那種生動和清晰是可怕的障礙,而你是我這輩子見過最糟糕的人。你有最要不得的狂熱,把能記的每件事都寫下來。」

平心而論,我相信我的做法沒什麼不對,詳細記下我夢中的細節,使我知道我睡著時有關夢境的清晰程度。

「把它丟掉!」他命令道,「這對你一點幫助也沒有。你所做的只會使你遠離『做夢』的目標,也就是控制和力量。」

"Ordinary dreams get very vivid as soon as you begin to set up dreaming" he said. "That vividness and clarity is a formidable barrier and you are worse off than anyone I have ever met in my life. You have the worst mania. You write down everything you can."

In all fairness, I believed what I was doing was appropriate. Keeping a meticulous record of my dreams was giving me a degree of clarity about the nature of the visions I had while sleeping.
"Drop it!" he said imperatively. "It's not helping anything. All you're doing is distracting yourself from the purpose of dreaming, which is control and power."

「我要提醒你所有你必須練習的技巧,」他說,「首先你要把焦點集中在手上,把手當成出發點,然後把視線轉移到其他事物,用短暫的幾瞥去看。盡你可能多注視一些東西。記住,如果你只是短短的一瞥,影象是不會改變的。之後再回來看手。

「每次你注視雙手,就使『做夢』所需的力量更新,所以在開始時不要看太多東西,四樣就夠了。以後,你可以把範圍擴大,直到包括一切你想注視的事物,但是只要影象一開始改變,你感到快失去控制時,就要回來看你的雙手。(《巫士唐望的世界》pp. 201-202)

"I'm going to remind you of all the techniques you must practice, " he said. "First you must focus your gaze on your hands as the starting point. Then shift your gaze to other items and look at them in brief glances. Focus your gaze on as many things as you can. Remember that if you only glance briefly the images do not shift. Then go back to your hands.
"Every time you look at your hands you renew the power needed for dreaming, so in the beginning don't look at too many things. Four items will suffice every time. Later on, you may enlarge the scope until you can cover all you want, but as soon as the images begin to shift and you feel you are losing control go back to your hands.
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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做夢第二步:學習去旅行

文章SW » 2016-05-29, 22:56

看來大家對第一關看手興趣缺缺,按讚都稀稀落落。不然直接挑戰第二關好了:

做夢第二步:學習去旅行

「當你感覺能注視無窮多的東西時,就可以準備接受新的技巧。我現在先教你這項技巧,但我希望你準備好之後再使用。」

他沈默了約十五分鐘,才站起來看著我。

「『做夢』的第二步,是設定做夢以學習去旅行,」他說:「方法就和你練習去注視雙手一樣,你可用意志使自己移動,到其他地方去,首先你必須選定一個你想去的地方。選一個熟悉的地方,也許是你的學校,或公園,或朋友家裏,然後,用意志使自己去那裏。

「這個技巧非常困難,你必須做到兩件事:首先是用意志使自己到某處去,然後在你熟練了之後,你必須控制旅行的時間。」

(註:「控制旅行時間」是指,若你是白天出體,夢中就必須是白天,晚上出體,夢中就必須是晚上,這種一致性表示得到控制。)

"When you feel you can gaze at things indefinitely you will be ready for a new technique. I'm going to teach you this new technique now, but I expect you to put it to use only when you are ready."

He was quiet for about fifteen minutes. Finally he sat up and looked at me.

"The next step in setting up dreaming is to learn to travel, " he said. "The same way you have learned to look at your hands you can will yourself to move, to go places. First you have to establish a place you want to go to. Pick a well known spot-perhaps your school, or a park, or a friend's house then, will yourself to go there.

"This technique is very difficult. You must perform two tasks: You must will yourself to go to the specific locale; and then, when you have mastered that technique, you have to learn to control the exact time of your traveling."

我寫下他的話時,我覺得自己實在是個白痴。我竟然在寫下這些瘋狂的指示,為了能跟隨他而糟蹋自己,我感到一陣悔恨及困窘沖了上來。

「你到底在對我做什麼,唐望?」我問,並不是真的想知道答案。

他似乎感到驚訝。他看了我一下,笑了起來。

「這個問題你已經問過好幾遍了。我沒有在對你做什麼,你在把自己開放給力量,你在捕捉力量,我只是在引導你。」(《巫士唐望的世界》pp. 202-203)

As I wrote down his statements I had the feeling that I was really nuts. I was actually taking down insane instructions, knocking myself out in order to follow them. I experienced a surge of remorse and embarrassment.

"What are you doing to me, don Juan?" I asked, not really meaning it.

He seemed surprised. He stared at me for an instant and then smiled.

"You've been asking me the same question over and over. I'm not doing anything to you. You are making yourself accessible to power; you're hunting it and I'm just guiding you."
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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「旅行至他方」實修指導

文章SW » 2016-06-09, 14:58

我已經開始去夢見特定的地點,像是學校或是朋友的家。

「你夢見那些地方時,是在白天,還是夜晚?」他問。

我夢中到那些地方的時間,正是我平常去的時間——在學校,就是白天;朋友家,就是晚上。

他建議我嘗試在白天小睡片刻時「做夢」,看看我是否能夢見當時的地點。如果我在晚上「做夢」,我的夢中地點也須在夜裡。他說一個人在夢中的經驗,一定要和他在「做夢」當時的時間配合;否則就成為普通的夢,而不是「做夢」了。

「為了幫助你,你應該挑一樣屬於那地方的東西,把注意力放在它上面。」他繼續說,「舉例說,在這個山頂上,你現在已經有一棵特別的灌木叢,你必須觀察它,直到它在你的腦中有了鮮明的印象。你只要回想那一叢樹,或我們坐著的這塊石頭,或回憶這裡任何一樣東西,你就能在『做夢』時回到這裡。當你能集中注意力於一個力量之處時,比方說這裡,你就比較容易在『做夢』時旅游到這裡。但是如果你不想要回到這裡,也可以用其他地方。也許你的學校對你來說是個力量之處,就用它吧!把注意力集中於那裡任何一樣東西上,然後在『做夢』中找到它。」

「先回想某件東西,然後一定要回到雙手的注視,再去注視其他東西,如此繼續下去。」 (《巫士唐望的世界》p. 251)

I had begun to dream about specific places, such as the school and the houses of a few friends.

"Were you at those places during the day or during the night?" he asked.

My dreams corresponded to the time of the day when I ordinarily was accustomed to being at those places - in the school during the day, at my friends' houses at night.

He suggested that I should try "dreaming" while I took a nap during the daytime and find out if I could actually visualize the chosen place as it was at the time I was "dreaming."

If I were "dreaming" at night, my visions of the locale should be of night time. He said that what one experiences in "dreaming" has to be congruous with the time of the day when "dreaming" was taking place; otherwise the visions one might have were not "dreaming" but ordinary dreams.

"In order to help yourself you should pick a specific object that belongs to the place you want to go and focus your attention on it, " he went on. "On this hilltop here, for instance, you now have a specific bush that you must observe until it has a place in your memory. You can come back here while dreaming simply by recalling that bush, or by recalling this rock where we are sitting, or by recalling any other thing here. It is easier to travel in dreaming when you can focus on a place of power, such as this one. But if you don't want to come here you may use any other place. Perhaps the school where you go is a place of power for you. Use it. Focus your attention on any object there and then find it in dreaming."

"From the specific object you recall, you must go back to your hands and then to another object and so on.”
SW
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文章: 4220
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夢瑜伽中的「旅行至他方」訓練

文章SW » 2016-06-09, 15:00

夢瑜伽也不是全然沒有這類旅遊至他方的訓練,但公開版的「六中有教法」中是沒提到。

《惑中幻妄自解脫——金剛薩埵意成就之夢修指導》

2-2-3 調煉於幻化解脫


During the day, direct your attention to the various realm you wish to observe and to whatever spiritual teachings you wish to hear; and at night know that you can apprehend your dreams and are able to do anything with them. By this practice, if you effortlessly and spontaneously see whatever you wish to observe and hear the spiritual teachings and prophetic indications that you desire, this is excellent. If this does not happen, during the daytime, imagine either your own body or yourself visualized in another form as swiftly flying up into the sky, arriving wherever you wish, and seeing and hearing what you desire. By so doing, this will also happen at night in your dreams. At first this will occur only vaguely, but gradually it will become clearer so that finally you will know these things as they are.(Gyatrul Rinpoche, Meditation, Transformation, and Dream Yoga, p. 84)

白天時,將你的注意力導向你想去觀察的不同的領域,以及任何你想聽聞的教法;夜間能夠了知夢境,並能於夢中隨心所欲(成辦一切)。藉此修習,若你能不費力地並自發地見到任何你想觀察的及聽聞的教法,隨你所願地預知,這很棒。若這沒有發生,在白天時,想像你自己或將自己觀想成其他形象,如快速飛上天,到達任何你想去之處,看到並聽到你所想望的。藉由如此做,這也會在晚上你的夢中發生。最初只會模糊地顯現,但漸漸會變得更清晰,而最後你會知道這些跟它們原來一樣。
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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「做夢」就是夢的「不做」(not-doing)

文章SW » 2016-06-09, 15:01

夢瑜伽跟做夢藝術,對剛知夢後的練習有很大的差異。夢瑜伽藉由變夢了悟夢顯相的空性不實。做夢藝術根本要把夢境定著成跟醒時一樣的實境,因為變異本是夢的特性,要把夢中事物變成跟醒時一樣固定不變,反而比較難:

「做夢」就是夢的「不做」(not-doing)

我告訴他,在剛開始時很容易,但是現在我已經完全無法在夢中找到自己的手。

「當你剛開始練習『做夢』時,你用的是我的個人力量,因此很容易,」他說:「現在你是空的。但是你一定要繼續嘗試,直到你自己擁有足夠的力量。你瞧,『做夢』就是夢的『不做』(not-doing),如果你練習『不做』能進步,你的『做夢』也會進步。秘訣就是不要停止尋找你的手,即使你不相信自己的做法有任何意義。其實我告訴過你,戰士不需要相信,因為只要他在非相信狀態下保持行動,他就是在『不做』。」

「對於『做夢』,我已經沒什麼好告訴你了,」他繼續說,「我所說的都只會是『不做』。但是如果你直接去克服『不做』,你自己會知道在『做夢』中該如何做。不過現在找手是主要的關鍵,我相信你做得到。」(《巫士唐望的世界》pp. 306-307)

I told him that it had been easy in the beginning, but that at the moment I had ceased altogether to find my hands in my dreams.

"When you first started dreaming you were using my personal power, that's why it was easier, " he said. "Now you are empty. But you must keep on trying until you have enough power of your own. You see, dreaming is the not-doing of dreams, and as you progress in your not -doing you will also progress in dreaming. The trick is not to stop looking for your hands, even if you don't believe that what you are doing has any meaning. In fact, as I have told you before, a warrior doesn't need to believe, because as long as he keeps on acting without believing he is not-doing."

"There is nothing else I can tell you about dreaming." he continued. "Everything I may say would only be not-doing. But if you tackle not-doing directly, you yourself would know what to do in dreaming. To find your hands is essential, though, at this time, and I am sure you will."
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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覺察死亡存在,就是自我的「不做」

文章SW » 2016-06-09, 15:05

「到現在為止,我教給你的每一件事,都是『不做』這方面,」他繼續說,「戰士把『不做』應用到這世上的每一件事,但是我不能比今天再告訴你更多了。你一定要讓你自己的身體去發現『不做』的力量與感覺。」

「因為你只知道嘲弄的『做』,就去嘲弄這世界的神秘,真是愚蠢。」他表情嚴肅地說。

我向他保證,我沒有嘲弄任何事或任何人,但我要比他以為的更緊張無能。

「我一直是這樣子,」我說,「而我想改變,但我不知道如何做,我非常無能。」

「我知道你認為自己很爛,」他說:「那就是你的『做』。現在為了能改變那個『做』,我要建議你去學習另一種『做』。從現在起,一連八天,我要你對自己說謊。你不要對自己說實話,不要說你自己既醜、無能又很爛;你要告訴自己,你和上面說的完全相反,即使你知道那是謊話,知道你一點希望也沒有。」

「但是這樣說謊有什麼意義呢,唐望?」

「這可以把你鈎在另一個『做』上,然後你也許會瞭解,這兩種『做』都是謊言,都不真實,無論把自己鈎在哪一個『做』上,都是浪費時間,因為唯一真實的事,是你內在必然會死亡的存在。企及那種存在,就是自我的『不做』。」(《巫士唐望的世界》pp. 307-308)

"Everything I have taught you so far has been an aspect of not-doing" he went on. "A warrior applies not-doing to everything in the world, and yet I can't tell you more about it than what I have said today. You must let your own body discover the power and the feeling of not-doing."

"It is stupid for you to scorn the mysteries of the world simply because you know the doing of scorn," he said with a serious face. I assured him that I was not scorning anything or anyone, but that I was more nervous and incompetent than he thought. "I've always been that way, " I said. "And yet I want to change, but I don't know how. I am so inadequate."

"I already know that you think you are rotten, " he said.

"That's your doing. Now in order to affect that doing I am going to recommend that you learn another doing. From now on, and for a period of eight days, I want you to lie to yourself. Instead of telling yourself the truth, that you are ugly and rotten and inadequate, you will tell yourself that you are the complete opposite, knowing that you are lying and that you are absolutely beyond hope."

"But what would be the point of lying like that, don Juan?"

"It may hook you to another doing and then you may realize that both doings are lies, unreal, and that to hinge yourself to either one is a waste of time, because the only thing that is real is the being in you that is going to die. To arrive at that being is the not-doing of the self."
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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南開諾布仁波切夢修開示(1)

文章SW » 2016-06-09, 17:00

2016/06/05 南開諾布仁波切:

晚上要怎麼處於當下?再次修阿底上師瑜伽然後放鬆,完全放鬆後就能睡著。也許不是很容易發現當下覺察的持續,沒關係繼續修,直到你夢的面向改變,表示你已經有持續的當下覺察。

例如你一般有跟緊張有關的業力夢,生命中的沈重就會持續在夢中顯現,因為這深刻觸及到內心。在清早將醒之前,特別是五點左右,你會有明性夢,這跟業力夢不同。明性夢的面向多是現在情況,偶爾也有關於未來,現在你睡得較輕才會有這種夢。若有持續的當下覺察,就會慢慢減少業力夢而增加明性夢。直到你能夢中知夢,那表示你注意到自己在作夢,你仍能繼續那個夢。

當這持續的覺察發展下去就能夢中知夢。許多人一生之中也會有此經驗,但不是偶發而是越加熟悉,這時你就能夢中修許多法,你可以在夢中發展,比起白天修發展更多,因為夢時明性能力是醒時的七倍,因為我們不依賴感官,感官在床上睡覺,而感官意識與心結合為意生身,這才讓夢有其功能。當我們死後處於中陰也是意生身,所以處於當下有多重要!這在我們日常修行中相當重要。
SW
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文章: 4220
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清明夢──日間的練習

文章SW » 2016-06-11, 23:15

在[專注力]第五階段到第九階段解說之間,所安排的間奏曲是:在白天和晚上練習清明夢(lucid dreaming)(取自現代科學研究),以及夢瑜伽的練習(源自藏傳佛教)。這些練習是用來加強日間及晚上的警醒度,因為如果我們的專注力只有在正式的禪修中才得以集中,那收穫就比較有限。

清明夢——日間的練習

在佛教傳統中,開發奢摩他的主要目的,是要將強化的專注穩定度及活力,應用在對於實相本質的經驗性探索上。「佛」這個字的本意是「醒著的人」,而隱含的意思便是,我們其餘的人——相對而言——都還在睡覺,雖在生命旅程中一路前行,卻猶如在夢境裏。當你在作夢,自己卻不知道,就可說作的是「非清明夢」。但當你作夢時能知道在作夢,便可稱為作「清明夢」了。佛教徒對於洞察力的修練,其目標在於不論白天或晚上,都可以「警覺」到所有當下的意識狀態,進而隨時保持清醒。

從伽利略的時代開始,科學家就試著要探測獨立存在於人類經驗之外的客觀實相之本質,而佛教徒則尋求對於他們稱為「界」(loka)的了解,這個界相當於現象學者所稱的生活世界或生活環境,也就是經驗的世界。就像夢一般,清醒時刻所體驗到的世界,並非獨立於我們對它的經驗而存在的。在日間的練習是為了晚間的清明夢作準備,不過,它對於讓你能開始清醒地面對所經驗世界的本質也有幫助。

整個白天都「清醒」

清明夢的日間練習有三個部分:一、做「狀態檢查」;二、查看是否有夢的徵候;三、期待晚上可以清楚知道自己作夢。

狀態檢查

經由在一天當中間歇地進行狀態檢查,你可以判斷出自己是清醒的還是睡著的。當你熟悉了這個練習,也許就能將這個習慣帶進你的夢中,到時候你可以應用它,而突然發現自己「正在」作夢。如此你便可開始作清明夢了。

在奢摩他的修行當中,你開發出「當下記憶」,在不斷往前流動的當下之中,你記得要將注意力集中於所選定的對象上。你也記得要在注意力失衡時辨認出來,以及當散漫或亢奮出現時加以補救。同樣的道理,在日間進行的清明夢練習,包括了要全天候地「記得」做狀態檢查;這個習慣或許也可因此被你帶到作夢之時,而讓你的心智更為清楚。

夢的徵候

「夢徵」所指的是,一些通常在夢中發生的不尋常事件,當你注意到它們,夢徵便可向你指出你正在作夢這件事。在此練習中,你監看自己正在經驗的情境,找尋夢徵。夢徵可分三種。

「單獨的夢徵」包含在夢中通常會經驗到的東西。要能夠辨認出、注意到這些夢徵,你便必須很注意你的夢境,養成寫夢誌的習慣,記下那些重複發生的狀況。記住這些狀況,在你經驗到這些狀況時,停下來做狀況檢查,以確認你是否在作夢之中。

「強烈的夢徵」所指的是,就你所知只會發生在夢中的事。許多「超自然事件」,常會發生在夢裏,但如果你無法將嚴格自省的態度應用在這些強烈夢徵上,你會繼續將你所經驗到的所有事情,都當成是客觀而真實的。

「微弱的夢徵」是那些就你所知相當不容易發生,但並非完全不可能的事。當你經驗到任何有點超乎尋常的事情,就進行狀態檢查。要注意的是,一些無法解釋的突然變化,或許便可讓你看出自己在夢裏。(《專注力:禪修10階釋放心智潛能》pp. 28, 158-163)
SW
系統管理員
 
文章: 4220
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

夢瑜伽──日間的練習

文章SW » 2016-06-11, 23:17

夢瑜伽──日間的練習

用你敏銳的專注力,密切注意所有出現的事物,對於清醒時刻的實相本質,他會有愈來愈清楚的覺知,而此一覺知會在夜間回報給你清晰的夢境。在為清明夢做準備的日間練習中,你已記錄過夢徵,也做過狀態檢查來判定自己是清醒或在夢中。以佛教徒的觀點來看,我們所有的人都還不是佛(或覺悟者),我們的生活就好像在作夢一樣。因此,在這個間奏曲中所呈現的日間練習,是要幫助我們了解清醒時實相的虛妄本質。

現象「看起來」似乎本來就存在,獨立於我們概念架構外,而我們抓牢它們,將它們錯認為就是看起來的樣子。但這樣一來,只是讓所有經驗的如夢本質更加延續。當你在夢中變得清醒時,也會開始看出來,事情並非如表面上看到的樣子,如今,你的挑戰則是要看出,在清醒時的事物並不比在夢中更真實,也就是此二者在如夢本質上相近的程度。

日間的夢瑜伽練習

夢瑜伽的日間練習方式,可先從古典的佛教哲學觀點出發,然後再以相對論式的中觀方式進行。藉著密切的專注,任何看來具有永久性、最終可帶來滿足的東西,以及歸屬於一個獨立的自我之物,你都可把它當作你的「夢徵」。清醒地面對這個事實:你正將自身的概念投射與當下的經驗結合在一起;並且記得佛陀所說的:「在所見之中只有所見;在所聽之中只有所聽;在所感之中只有所感;在心所視之中只有心視。」

而當你將中觀的看法加入你的日間練習時,可試著跟隨蓮花生大士的指導:

是像這樣的:所有的現象並非[本來]存在,但它們看起來存在,而且被認定為各種事物,如白色、紅色。無常的被當作恆久,不是真正存在的也被當成真的存在。雖然說,造成一切存在結合的緣由,就像是個錯覺,然而因為把有著騙人外表的存在以為是真的,現象如今便好像真的存在了。這些原來是起自於非實質,即使並非[本來]存在,如今它們卻出現了,而最終它們將會變成不存在。請思考:因為這些事物並沒有常性、穩定性或不變異性,也就沒有固有的本質,它們就像是錯覺。

不論何時,當你經驗到任何獨立存在於你的概念架構之外的事物,要看出其如夢的本質,如此,你可在清醒狀態下開始變得心智清晰。(《專注力:禪修10階釋放心智潛能》pp. 192, 195-196)
SW
系統管理員
 
文章: 4220
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

深睡無夢時的意識並非本覺

文章SW » 2016-06-19, 14:04

深睡無夢時的意識,其實並非本覺。肯恩威爾伯確實有點抬舉了自己,也誇大其詞了些。前幾日與南開師授權的金剛上師益西旺波堪布會面,也釐清了 be present 和 instant presence 的不同。前者名詞是 presence 即當下覺察,而 instant presence 是 presence 的進階,我目前還沒找到合適的譯詞:

探察初始覺性

但如蓮花生大士所說的,對於探察初始覺性的本質,在某些情況下,練習無所緣的奢摩他(止修)可能便已足夠。這是一項完全不用活動的練習。你所做的就是覺察到你正在覺知,但實際上你並沒有做任何事情。

阿賴耶識可被看成是心智的相對底層狀態,而初始覺性(藏文:rigpa 心性/本覺,梵文:vidya 明)或許會被形容為意識的絕對底層狀態。後者又被稱為本初意識(primordial consciousness)(jnana 智慧),要成就此一究極向度的意識,正是大圓滿法教的中心主題之一。在此,與本初意識無法切割開的,是絕對的現象空間(dharmadhatu 法界),而此空間超越了外在空間與內在空間的二元性。

在有限而相對真空的阿賴耶之中,正如在深度睡眠時,某人特定的心智事件會出現,再消解回到意識的主觀空間當中。但在時間與空間中的所有現象,是由絕對的現象空間浮現出來,並且消解回到此一空間——一個永恆而無限的真空。阿賴耶的相對真空可以藉由培養奢摩他而了解,而此一絕對的真空通常只能經由培養觀來了解。

絕對空間與本初意識合而為一時,就是大圓滿,而此亦常被稱為所有現象的「一味」(one taste)。阿賴耶識可以被稱為意識的一個相對或虛構的真空狀態,它是當心智由外在世界退縮回來時得到確認的,而且它受限於時間及因果律。因此,儘管它是空的,卻還是有個內在的結構。而另一方面,絕對空間與本初意識的一體則是真正而絕對的真空。雖然它也帶有大樂、明亮,以及無概念性等特質,但這些特質並非個別出現(如它們在阿賴耶識當中時)。

當你了解到阿賴耶識時,你便知道個人意識的相對本質(按:可能是本體 essence),但如果你了解到本初意識時,覺知的範圍卻是沒有疆界的。(《專注力:禪修10階釋放心智潛能》pp. 188-191)
SW
系統管理員
 
文章: 4220
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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