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。

只有整飭生活後才能成功看手

文章SW » 2016-06-19, 14:07

「看手」是做夢第一關的主要任務,也是 set up「做夢」的開始;可以說在夢中自主地做一件事,而讓普通夢轉變成清明夢的關鍵。
經常我們在夢中一旦清明,隨即夢就醒了,看手也可以重新增加能量,以供夢者後繼。這是一個很重要的基礎練習,堂堂卡博士也失敗了很多年:


只有日常生活得到控制後才能成功看手

「做夢」是指培養出一種對夢的奇特控制力,使得夢中的經驗達到與清醒時的經驗都同樣實際的程度。巫士主張是,在「做夢」的衝擊下,平常用來分別夢與現實的標準將不再適用。

唐望對於「做夢」的實踐包括在夢中找到自己的手的練習。換句話說,一個人必須刻意在夢中尋找,並能找到自己的手,也就是夢見自己把手舉到面前。

歷經了數年的失敗,我終於完成這項任務。回想起來,很明顯的,只有當我對自己的日常生活擁有某種程度的控制之後才會成功。

唐望想要知道細節。我告訴他,要在夢中下令去看自己的手,時常是無法克服的困難。他曾警告過我,在初期準備階段,他稱之為「設定做夢」(set up dreaming)的階段包含致命的把戲,就是自我的某部分會極力阻礙這項任務。

每當我準備要在夢中注視手時,就會有驚人的事發生,夢中的一切都會遠比「正常」情況生動強烈,因此極引人入勝。我原先要注視手的打算,會在新情況下忘得一乾二淨。

有一天晚上,非常出乎意料地,我在夢中找到了自己的手。我夢見我在國外城市不知名的街道上走著,突然間我舉起了手放到眼前。彷彿我內心某種東西放棄了對抗,容許我去看自己手背。

唐望的指導是,一旦我的手的影像開始融解或改變成其他東西時,我就要轉移視線,去注視夢中環境的其他元素。在這個夢中,我轉移視線注視街道底的一棟建築,當那棟建築的景象開始消散時,我便把注意力轉移到夢境其他的事物上。(《力量的傳奇》pp. 26-27)

'Dreaming' entailed cultivating a peculiar control over one's dreams to the extent that the experiences undergone in them and those lived in one's waking hours acquired the same pragmatic valence. The sorcerers' allegation was that under the impact of 'dreaming', the ordinary criteria to differentiate a dream from reality become inoperative.

Don Juan's praxis of 'dreaming' was an exercise that consisted of finding one's hands in a dream. In other words, one had to deliberately dream that one was looking for and could find one's hands in a dream by simply dreaming that one lifted one's hands to the level of the eyes.

After years of unsuccessful attempts, I had finally accomplished the task. Looking at it in retrospect, it had become evident to me that I had succeeded only after I had gained a degree of control over the world of my everyday life.

Don Juan wanted to know the salient points. I began telling him that the difficulty of setting up the command to look at my hands seemed to be, quite often, insurmountable. He had warned me that the early stage of the preparatory facet, which he called 'setting up dreaming', consisted of a deadly game that some part of myself was going to do everything it could to prevent the fulfillment of my task.

Every time I was about to look at my hands in a dream something extraordinary would happen. Everything in the dream would extend far beyond the 'normal' in matters of vividness, and therefore be terribly absorbing. My original intention of observing my hands was always forgotten in light of the new situation.

One night, quite unexpectedly, I found my hands in my dreams. I dreamt that I was walking on an unknown street in a foreign city, and suddenly I lifted up my hands and placed them in front of my face. It was as if something within myself had given up, and had permitted me to watch the backs of my hands.

Don Juan's instructions had been that as soon as the sight of my hands would begin to dissolve or change into something else, I had to shift my view from my hands to any other element in the surroundings of my dream. In that particular dream I shifted my view to a building at the end of the street. When the sight of the building began to dissipate I focused my attention on the other elements of the surroundings in my dream.
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清明夢——夜間的練習

文章SW » 2016-06-19, 23:07

要學習作清明夢有三個基本要求:合適的動機、正確地練習有效的技巧,和高超的夢境回想能力。你可以藉著思考此項練習對於探測意識本質可能帶來的好處,來尋求合適的動機,而你也可以藉著密切注意夢境,並將它們記錄在夢誌裏,來發展出高超的夢境回想能力。

1. 「清明夢記憶誘導術」:只要你一從夢中醒來,就嘗試回想夢境中的細節,愈多愈好,而當你要再度入睡時,讓你的心念專注在這個決定:「當我待會作夢時,會認出是夢。」當你快睡著之際,請你想像自己回到醒來以前所作之夢中。

2. 「由夢引發的清明夢」:當你在夢中,如果能發現自己在作夢,有可能是因為你將一個強烈或微弱的夢徵辨認出來,是能夠發現身處夢中最常見的方式。

3. 「由清醒引發的清明夢」:你從夢中醒來一下,便馬上回去夢中,只是別失去意識。拉伯格(Stephen LaBerge)這麼描述這個方法:

你躺在床上,深度地放鬆,但保持警覺,並將注意力集中在某個重覆或連續的心智活動上。持續做著這事來維持你的內在注意力,也藉此保有你在清醒時刻的內在意識,同時,你的外在意識漸漸隨睡意而消失,並在你睡著時完全不見。基本用意是,讓你的身體沈睡,但心智要保持清醒。

另一個可讓你對清晰夢得心應手的有效辦法是:比平常提早一小時醒來,接著保持清醒 30 分鐘到 60 分鐘,然後再入睡。這可讓你作清明夢的發生率提高到 20 倍。(《專注力:禪修10階釋放心智潛能》pp.175- 178)
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文章SW » 2016-06-19, 23:12

有臉書的師兄可以多參加「做夢的藝術」社團,因為個人做夢案例與討論不會在此貼文。

https://www.facebook.com/groups/1021010494631160/
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夢瑜伽——夜間的練習

文章SW » 2016-06-24, 23:05

第三階段的訓練很重要,簡言之就是不怕死也不會死。做夢者班成員的訓練項目,舉凡跳樓、跳窗、跳河,撲火、撞牆,不一而足,總之沒事。有部電影《大智若魚》男主角得知自己未來的死法,那麼無論如何在那之前就死不了。近期的歐洲電影《死期大公開》(超新約全書)裡也有人抱持同樣態度。

夢瑜伽——夜間的練習

(1) 夢瑜伽夜間練習中的第一步,是要看出自己在作夢,且能維持此一辨識的穩定度及活力。

(2) 第二步則是,練習將夢境的內容轉換。

夢中的牆壁並不具原子密度,你夢中的身體也一樣,因此若要說你不能穿牆而過,實在沒道理。儘管如此,多數作清明夢的人,仍在穿牆時會遇上困難。即使他們「知道」,除了他們本身所感受到的,牆壁並不真的客觀存在,他們依舊無法穿越。

在夢瑜伽這個階段中,請你持續嘗試轉換各種夢境中的現象,看看是否有任何東西能客觀地抗拒你的想像力。如此嘗試,你便可開始探知夢中意識的本質及其創造的力量。

(3) 在夢瑜伽的第三階段,當你遭遇到恐怖的東西及狀況,你所要做的並不是將它們轉換。在夢境中,只要你不把它們真實化,將它們誤認為比實際上還要真實、具有實體,便沒有東西會傷害你。

(4) 在夢瑜伽更進一步的階段裏,你要釋放所作的夢,讓夢消失、回到心智空間裏,然後安歇在對於覺知自身的覺知之中,安靜而明亮,沒有任何其它的內涵。此時也就是在無夢睡眠中保持清晰的狀態,你可能會了解到阿賴耶識,甚至本初覺性。對此,日間所做的無所緣的奢摩他修行(止修),恰是一個極佳的準備工作。

(《專注力:禪修10階釋放心智潛能》pp. 205-207)
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如何選擇「做夢」主題

文章SW » 2016-06-25, 16:02

記得之前練習「做夢的藝術」第二關時,確實是如此在心中努力維持住我想去的地方的影像。對於沒去過的地點,譬如赤道、北極或月球,就是以一種念頭或概念來維持;對於現實中的地點則是維持住對於細節的專注,譬如我辦公室的桌子。而對於人,就要維持住對他的感覺及影像。人我覺得比較困難,達成率比較低,邱師兄就很強了,天天能美夢成真。但這裡講的是「做夢」,對於清明夢,自己要捏造出一個熟識的人物來,相對起來比較容易些。這是我的心得,每個人「做夢」的方式各異,也沒辦法類推。

如何選擇「做夢」主題

「每個戰士都有他自己的『做夢』方式,每個方式都不一樣。我們唯一相同的地方是,我們都會設法使自己放棄追求『做夢』。對付這種情況的手段是堅持到底,不理會所有的障礙與失望。」

接著他問我是否能夠選擇「做夢」的主題,我說我一點兒也不知道該怎麼做。

「巫士對於如何選擇『做夢』主題的解釋是,」他說,「戰士藉由刻意維持住心中的影像以選擇主題,同時停止他的內在對話。換句話說,假如他能夠停止自言自語一會兒,然後維持住他想夢到的影像或念頭,只要一會兒,那個他所希望的主題便會出現。我相信你做到過,只是你並未覺察。」

「我們不要再談『做夢』了,」他說,「你可能會沉溺在裏面。如果一個人在任何事上要得到成功,這個成功必須要慢慢地達成,其中包含著極大的努力,但沒有壓力與執迷。」

他說從我「做夢」的成績看來,我一定也學會了用意志來停頓我的內心對話。我說我的確做到了。(《力量的傳奇》pp. 28-29)

"Each warrior has his own way of dreaming. Each way is different. The only thing which we all have in common is that we play tricks in order to force ourselves to abandon the quest. The countermeasure is to persist in spite of all the barriers and disappointments."

He asked me then if I was capable of selecting topics for 'dreaming'. I said that I did not have the faintest idea of how to do that.

"The sorcerers' explanation of how to select a topic for dreaming," he said, "is that a warrior chooses the topic by deliberately holding an image in his mind while he shuts off his internal dialogue. In other words, if he is capable of not talking to himself for a moment, and then holds the image or the thought of what he wants in dreaming, even if only for an instant, then the desired topic will come to him. I'm sure you've done that, although you were not aware of it."

"We won't talk about dreaming any more," he said. "You might become obsessed. If one is to succeed in anything, the success must come gently; with a great deal of effort, but with no stress or obsession."

He then added, that judging by my production in 'dreaming', I must have learned how to stop my internal dialogue at will. I told him that I had.
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「做夢」成就幻身

文章SW » 2016-06-26, 16:31

如同先前所摘「在特殊睡夢狀態,人可以用極微細身脫離粗重身,獨立自主地到處旅行」(《心與夢的解析》),到了「做夢的藝術」第三關,「夢境要與日常世界融合,這個練習被巫士稱為能量體的完全」(《做夢的藝術》),完全的能量體就是下文所謂的「分身」,英文是 the double。

著有《拙火之樂》的圖敦‧耶喜喇嘛修那洛六法很厲害(得自達賴喇嘛的傳授),並證得幻身,「能夠在同一時間、在不同房間閱讀各種不同的法本」(《拙火之樂》)。我所知的實際案例是,嘉貢‧白瑪丹增仁波切人在青海玉樹,晚上睡覺時間卻能到三千公里外的上海道場,修法加持後離去,而留下物質上來過的痕跡,被住在道場的師兄聽到且目睹,真的是很高的夢修成就。


「做夢」成就幻身(分身)

「分身(double,幻身)是巫士他自己,透過『做夢』而發展出來的,」唐望解釋道,「替身對巫士而言是個力量的行動,對你而言只是一種力量的傳奇。以哲那羅的例子而言,他的分身與他本人是無法區分的。那是因為他身為一個戰士的完美達至極致,因此你自己從未注意到其中的不同。但在你認識他的這些年當中,你與哲那羅本人只在一起兩次,其他時間你都是面對他的分身。」

"A double is the sorcerer himself developed through his 'dreaming'," don Juan explained. "A double is an act of power to a sorcerer but only a tale of power to you. In the case of Genaro, his double is indistinguishable from the original. That's because his impeccability as a warrior is supreme. Thus you've never noticed the difference yourself. But in the years that you've known him, you've been with the original Genaro only twice. Every other time you've been with his double."

我問唐哲那羅分身能做什麼,或巫士能用分身做什麼。
「好吧,一個巫士能變成兩個,」唐望說,「那是唯一能說的。」
「但是他能發覺他是兩個人嗎?」
「當然他知道。」
「他知道他在同時身處二地嗎?」他們都凝視著我,然後相互交換一下眼色。 「另一個唐哲那羅在哪裡?」我問。
唐哲那羅向我靠過來,直視我的雙眼。「我不知道,」他輕柔地說,「沒有巫士能知道他另一個自己在哪裡。」

I asked don Genaro what a double did, or what a sorcerer did with the double.
"Well, a sorcerer can double up," don Juan said. "That's all one can say."
"But is he aware that he is doubled?"
"Of course he's aware of it."
"Does he know that he is in two places at once?" Both of them looked at me and then they exchanged a glance. "Where is the other don Genaro?" I asked.
Don Genaro leaned towards me and stared into my eyes. "I don't know," he said softly. "No sorcerer knows where his other is."

唐望解釋說,當一個戰士成功於「做夢」與「看見」,並發展出分身時,他一定也成功地抹去了個人歷史、自我重要感及生活中的慣性。他說他教我的所有技巧,以前被我視為空談的,實質上是用來消除一個分身在日常世界中的不切實際;藉由使自己與這個世界變得流暢,從而脫離可預測的束縛。

「一個流暢的戰士能使這世界不再依照時間順序進行,」唐望解釋,「對他而言,這世界與他自己都不是物體了,他是一個明晰(luminous,澄明)生物(存有)存在於一個明晰的世界中。分身對巫士而言是件單純的事,因為他知道他在做什麼。

Don Juan explained that by the time a warrior had conquered 'dreaming' and 'seeing' and had developed a double, he must have also succeeded in erasing personal history, self-importance, and routines.
He said that all the techniques which he had taught me, and which I had considered to be empty talk, were in essence means for removing the impracticality of having a double in the ordinary world; by making the self and the world fluid, and thereby placing them outside the bounds of prediction.

"A fluid warrior can no longer make the world chronological," don Juan explained. "And for him, the world and he are no longer objects. He's a luminous being existing in a luminous world. The double is a simple affair for a sorcerer because he knows what he's doing.

「一個旁觀者能不能看到一個巫士身處二地?」我問唐望。·
「當然可以,那是唯一知道分身的方式。」
「但難道我們不能合理地假設,巫士也注意到自己身處二地嗎?」

「啊哈!」唐望叫道,「你總算說對一次了。巫士在事後當然會發覺自己身處二地,但這只是事後補記無關事實,事實是他在行動時沒有他自己雙重性的想法。」他說下去,「但對於旁觀者而言,巫士似乎同時從事兩個不同的行動。而巫士是回憶兩個單獨的片刻,因為固著的時間描述已不再能束縛住他了。」(《力量的傳奇》pp. 65-69)

"Can an outsider looking at a sorcerer see that he is in two places at once?" I asked don Juan.
"Certainly. That would be the only way to know it."
"But can't one logically assume that the sorcerer would also notice that he has been in two places?"

"Aha!" don Juan exclaimed. "For once you've got it right. A sorcerer may certainly notice afterwards that he has been in two places at once. But this is only bookkeeping, and has no bearing on the fact that while he's acting he has no notion of his duality." He went on. "But for an outsider looking at the sorcerer, it may appear as if the sorcerer is acting two different episodes at once. The sorcerer, however, recollects two separate single instants because the glue of the description of time is no longer binding him."
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防範夢境之散失

文章SW » 2016-07-02, 21:59

這本書是貢噶仁波切傳噶嘛嘎拉法王,再傳徐芹庭博士(亦事師陳健民)所編著:

防範夢境之散失:防夢散失者此分四

一者:人於夢中,忽然醒起,散失其夢。對治之法,為多服食滋益於體之飲食及多運動身體,使其睡夢得安久深入。

二者:疲勞過甚,則所夢繁雜,且多重複。對治之法,則為於其所夢,常觀想之,且堅具欲求明悉之心願,更力以寶瓶氣及明點觀之合作法。

三者:劇烈憂苦恐怖者,所夢之境,往往極多,醒後又復散失,一無所憶。對治之法,則為避免一切穢惡堪刺激之境事,再加復受三摩地之大灌頂,及於密處中央作黑色明點觀。

四者:偏於沈寂消極過甚者,則無其夢境。對治之法,於修寶瓶氣時,同時於密處中央作明點觀。且須特依儀軌,精誠修作,於喜悅護法空行等眾多作供養。(《密宗六成就法》p. 136)
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修持睡夢瑜伽的主要脈輪

文章SW » 2016-07-02, 22:00

其實格魯派也是有修持那洛六法的,耶喜喇嘛就是讀了宗喀巴大師的著作,才清楚瞭解成就幻身的方法。

修持睡夢瑜伽的主要脈輪

根據馬爾巴的傳統,修持密續瑜伽有兩個階段:當我們清醒的時候(醒位),以及當我們入睡的時候(睡位)。經乘的修持僅僅使用清醒的狀態,但是無上瑜伽密續卻也有運用睡眠狀態的方法。

馬爾巴解釋,心輪和喉輪是修持睡夢瑜伽的主要脈輪,臍輪和頂輪則是在清醒狀態從事修法所使用的脈輪。
宗喀巴大師也探討《時輪密續》的觀點:《時輪密續》指出,臍輪和眉心輪與醒位的修行法門有所關聯;而喉輪和密輪則對睡夢期間所從事的修行法門是重要的。

接著,宗喀巴大師提出他自己的觀點。他說,當我們入眠的時候,風息強大地聚集在心輪和珠寶輪,而且只要風息停留在那裡,我們就會維持深眠的狀態。在深眠狀態之中,我們不會作夢。一旦睡眠變得淺薄,風息也跟著變輕;這個時候,風息聚集在密輪和喉輪,夢境隨之來到。當風息的能量移動至眉心輪和臍輪的時候,我們清醒了。

即使這些脈輪對在睡夢期間所從事的修法是重要的,但是這不表示它們對清醒期間所從事的修法不重要。宗喀巴大師說,深入並且觀修每一個脈輪,會帶來個別脈輪特有的成果和證量。然而在那洛六瑜伽的修行系統中,每一件事物都是透過臍輪來成辦。(耶喜喇嘛《拙火之樂:那洛六瑜伽修行心要》pp. 164-165)
SW
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文章: 4220
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粗識才分善惡,細識可被善所攝持

文章SW » 2016-07-02, 23:05

剛好看到一則巧合,作夢時是微細心識,更何況是做夢產生的分身(the double),照達賴喇嘛的講解,是不可能產生害人的惡念的:

粗識才分善惡,細識可被善所攝持

「讓我這麼說,」我說,「假設這樣一種情況,唐哲那羅能不能在百里之外用他的分身去殺人?」

唐望看著我,搖搖頭轉開視線。「你充滿了暴力的傳奇,」他說,「哲那羅殺不了任何人,因為他已不再對他的同類有任何興趣了。當戰士能夠做到『看見』與『做夢』並意識到自己的明晰(luminosity 光明)時,這樣的興趣便不再存在了。」

「就我所知,分身就是我們對於自己光明存在狀態的知覺,它能做任何事,但是它選擇不引人注意與和善。」(《力量的傳奇》pp. 80-81)

"Let me put it this way," I said. "Hypothetically, can don Genaro kill someone hundreds of miles away by letting his double do it?"

Don Juan looked at me. He shook his head and moved his eyes away. "You're filled with tales of violence," he said. "Genaro cannot kill anyone, simply because he no longer has any interest in his fellow men. By the time a warrior is capable of conquering seeing and dreaming, and having the awareness of his luminosity, there is no such interest left in him."

"As far as I know, the double is the awareness of our state as luminous beings. It can do anything, and yet it chooses to be unobtrusive and gentle."

所以心識有很多層次。《俱舍論》說等無間緣和等無間果的概念,也就是善心、惡心、無記心之前的等無間緣,因為這麼說,所以也說到了死時的善惡之心。但是在大乘《阿毗達磨集論》中說細微死識一定是無記,可見死識相當細微,粗識才分善與惡,到了微細的時候一定是無記。

咒乘說,在死亡時,可由瑜伽力令死識轉為善心,但死識永遠不可能轉為惡念,在動搖八十分別心的時候,才會產生惡念,八十分別心停止,現起四空的時候,是不會產生惡念的,不善念只會在粗識中存在,但是可將俱生的原始光明轉為善心。從此可知,若以方便及智慧的瑜伽力,可令細識被善所攝持,但細識時卻不能生起惡念,有這麼一種差異。
(達賴喇嘛講授「心的本性」2009/04/24 加州大學聖塔芭芭拉分校)
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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Re: 修持睡夢瑜伽的主要脈輪

文章kenny » 2016-07-03, 00:40

《拙火之樂》集結了圖敦耶喜喇嘛(1935-1984)所傳授的最後兩個重要的教法。這兩個教法都是針對宗喀巴大師的《俱信論》(Having the Three Convictions)所做的釋論;而《俱信論》本身即是針對那洛六瑜伽(無上瑜伽密續的一個圓滿次第法門)所做的一本論著。

Three Convictions就是具三信仰如是寓(三信念),市面上有2種版本,一是妙音叢書的“深道那洛六法”,比較詳細的是民國初年由諾姆啟堪布道然巴羅布倉桑布的"那洛六法深道門引導之次第具三信仰如是寓"(晨曦出版社)
最後由 kenny 於 2016-07-03, 01:12 編輯,總共編輯了 1 次。
kenny
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文章: 9
註冊時間: 2016-06-05, 17:47
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