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。

Re: 跨類夢修相關書籍摘錄

文章kenny » 2016-07-17, 11:53

[quote="Ares"]
上次Po文是回應師姐的來信所以內容前後不連貫。

師兄所言:“幻身應是靈魂出竅或是金道大道這二種修法成就的的結果”,“幻身不需淨化,他本來就存在”。依前後兩句連貫,則道家行者甚至一般通靈者,只要能靈魂出竅即可致清淨幻身?
道家行者只是世間禪定,不以慧為歸宿,與佛法之定慧等持相比差別甚大。一般凡夫心與氣二者各有其用,在佛家行者修証講求心氣合一。

“劉立千在《藏傳佛教噶舉派》一文中如是說:“幻身的要義在引生現空無別 (注1)俱生智。依最微細的風心本元身,而證佛的報化身。幻身有多種,這裡指的不是一般所說幻化不實之身軀為幻身,而是隱秘講述的最微細風心之幻身。隱秘之幻身修法,是先用“三遠離”(注2)和緣“金剛誦”(注3)強迫出現臨終時的死有光明(注4)。由大光明所乘之本元細風起現不淨幻身。不淨幻身又要在光明中清淨,運用“整持”和“隨滅”(注5)二種靜慮清淨之,使由業風轉為智風,意身則成為本元身。不然,無色界天和乾達婆也有意身,他們為什麼成不了佛,因為他們的意身是帶業識的風心,業報滿後仍墮輪回,成不了佛。清淨的幻身則稱為大樂俱生的雙運身或圓滿的報身。”
以上是根據師姐引用的劉立千先生的文章,依前後文來看,最微細風心之幻身並非靈魂出竅,它是心氣修持的結果;
隱秘之幻身修法,並非修中陰身的教法,而是一般清淨幻身的修法。清淨幻身才能成為大樂俱生的雙運身或圓滿的報身。要清淨幻身當然是修生圓二次第。

時輪金剛教法的前行確有三遠離,經查証結果確實與劉立千先生此處的三遠離稍有不同,劉立千先生的三遠離註解如下:
三遠離:此為無上瑜伽圓滿次第中之修法。①用金剛誦成語遠離,②緣心為境起心遠離;③依自我加持起現幻身,斂風(氣)歸脈而入于光明。眾生之身心皆依風而轉,全不自主,此為斂風(氣)之重要法門。

金剛誦是柔和氣,寶瓶氣是剛猛氣,皆能“斂氣歸脈”。(吾師示高血壓者不適易修寶瓶氣,因會升高腦壓,易中風)

以上請師兄指教。
kenny
一般會員
 
文章: 9
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幻身修法多為口耳相傳,少見於文字

文章SW » 2016-07-23, 20:54

真正的金剛幻身修法沒啥好討論的,因為「金剛幻身之觀修,以前多為口耳相傳,極少見為文字。」

以下摘自(跟那洛六法同傳承來源的)香巴噶舉尼古瑪六法,也只能談談前行和果:


在正修金剛幻身前,先修其前行,依根器不同,有三種前行修法:

(1) 上根:前行修上師瑜伽。具體修法略,依彼修習,則速生證悟。

(2) 中根和下根:前行無間修佛身之現空無別和觀一切如幻化。具體觀修內容略。
金剛幻身修成後,可脫離粗色身自由前往任何之處。

上根修此法可以即身成佛,中根可以在臨終死有法性光明現起時證金剛幻身成就,爾後疾速成佛,不歷中陰;下根者若精勤此法,亦可在中陰前期證得幻身,若欲示現成佛,則於中陰後期任運成報身佛。

(雪漠,《我的靈魂依怙:香巴噶舉及36代傳承根本上師江貢活佛》pp. 185-186)
SW
系統管理員
 
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帝洛巴六瑜伽教法傳承來源

文章SW » 2016-07-23, 20:55

我用 Scribd 下載到一份文件,順便把它翻譯出來,讓大家清楚那洛六法的傳承來源:

那洛六瑜伽 Six Yogas of Naropa / Ringu Tulku

大手印及六瑜伽是藏傳佛教噶舉派之精髓。六瑜伽或六法在特殊情況下,例如在無上瑜伽圓滿次第階段,是加強大手印修持的禪修技巧。

帝洛巴(988-1069AD),噶舉傳承第一位上師。他從不同上師處,分別得到六瑜伽的教法:

幻身及遷識教法來自龍樹;
夢及中陰狀態教法來自恰雅巴(Charyapa);
光明教法來自拉哇巴(Lawapa)(或稱 Dombupa 敦比巴);
拙火教法來自瑜伽女 Sumati(Sudhagini)。
並將此四個口耳傳承融合為一。而帝洛巴的傳承變成著名的噶舉。

那洛巴(1016-1100AD)與他妹妹尼古瑪(Niguma)一同得到六瑜伽傳承,因此教法分為那洛六瑜伽,和尼古瑪六瑜伽,兩者迄今仍普傳於噶舉教法中。馬爾巴譯師(1012-1097AD)將之帶到西藏,透過他著名的弟子密勒日巴(1040-1123AD)傳佈到所有噶舉學派的支系。
SW
系統管理員
 
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到底是誰夢到誰?

文章SW » 2016-07-23, 20:56

唐哲那羅第三次做夢出分身,被他老師(胡里安)看到他是一團光輝(glow)。

唐望故事一再提到明晰球體或明晰體,這個明晰英文就是 luminous, luminosity,這在南開師口中經常提到,翻為明亮的或光明,但總不能直翻為發光體、光明體吧?我接觸大圓滿教法至今,只有資深佛友(及其某位上師)提過明體,其他都只提到明點,是故我不大清楚明體所指為何,是比明點大,還是根本就是能量本體?

下面這段很有意思,我們可以想想本尊的真正意義,因為我們活在這世上等同是被夢出來的一樣。


到底是誰夢到誰?

唐望說前一晚我開始覺察我的明晰本體(光明 luminosity),他警告我不要放縱於目前的安適感中,因為會很容易變成自滿。(p. 99)
Don Juan said that the night before I had begun to be aware of my luminosity. He admonished me not to indulge in the sense of well-being I was having because it would turn into complacency.

「我說過哲那羅是來向你顯示什麼的,明晰生物(luminous beings)作為做夢者的奧秘。你想要知道分身,它開始於夢中。但你接著問:什麼是分身?而我說分身就是本人,自己夢見出分身。這應該夠單純了,只不過沒有什麼事情是單純的。
"I told you that Genaro came to show you something; the mystery of luminous beings as dreamers. You wanted to know about the double. It begins in dreams. But then you asked, 'What is the double?' And I said the double is the self. The self dreams the double. That should be simple, except that there is nothing simple about us.

也許自己的普通夢是單純的,但那並不表示自己是單純的。一旦自己學會夢出分身,自己便抵達了這處奇異的轉折點,到某個時刻他會明白其實是分身夢出了自己。」
"Perhaps the ordinary dreams of the self are simple, but that doesn't mean that the self is simple. Once it has learned to dream the double, the self arrives at this weird crossroad, and a moment comes when one realizes that it is the double who dreams the self."

我寫下了他所說的一切,我也很注意傾聽,但是沒有聽懂。
I had written down everything he had said. I had also paid attention to what he was saying, but had failed to understand him.

唐望又重複了一遍。「昨晚的課程,如我所說的,是關於做夢者與被夢見的,或者是誰夢見了誰。」
Don Juan repeated his statements. "The lesson last night, as I told you, was about the dreamer and the dreamed; or who dreams whom."

「昨晚,哲那羅帶引你進人了分身的奧秘中,」唐望說下去,「你看到你自己躺在地上時絕不是個境相或妄想。倘苦你沒有迷失於放縱中,你原本可以無限的明性了悟你自己是一個夢,而你的分身正夢到你,就像昨晚你夢見他一樣。」
"Last night Genaro guided you through the intricacies of the double," don Juan went on. "And it was not a vision or a hallucination when you saw yourself lying on the ground. You could have realized that with infinite clarity if you had not gotten lost in your indulging. And you could have known then that you yourself are a dream; that your double is dreaming you in the same fashion that you dreamed him last night."

「但這怎麼可能呢,唐望?」
"But how can that be possible, don Juan?"

「沒人知道這是怎麼發生的,我們只知道它發生了。這就是我們明晰生物的奧秘。昨晚你作了兩個夢,你可以選擇任一個(地點)醒來,但是你沒有足夠的力量理解。」(《力量的傳奇》pp. 103-104)
"No one knows how it happens. We only know that it does happen. That's the mystery of us as luminous beings. Last night you had two dreams and you could have awakened in either one, but you didn't have enough power even to understand that."
SW
系統管理員
 
文章: 4218
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夢修應睡得長而深

文章SW » 2016-07-23, 21:01

之前我有組一個做夢共修社團,也不少人買了穿戴裝置 UP 手環,記錄睡眠圖形,也彼此加入好友,瞭解大家睡眠及運動情況。我發現同修蠻多睡眠不足(差不多 5~6 小時一天),這不是說應付日常睡得不夠,而是想要夢修睡得不夠久。

以前我還年輕時,先睡 4~5hr,然後起來活動一會兒,後面 3~4 小時用來練習做夢,這樣去修比較會有明顯進步。要夢修需要方法與技巧,就跟修行也需倚靠實修法門一樣。戴 UP 手環快一年,我比較注意熟睡期的長度,因為我通常都睡得淺。

五感官中,聽覺退場最慢(所以才有中陰聞教解脫),因此我練習做夢時常放很輕的背景音樂(不妨礙入睡),以便留住正常意識直到睡著。常常在房間出體仍可以聽見音樂,直到換景走遠才聽不見。


夢修應睡得長而深且不受打擾

一般說來,當我們進入夢鄉時,我們完全喪失正念之力。如果我們正念之力不衰退的話,我們會發現入睡絕對不可能。所以我們必須要能入睡,又要保持正念之力。要做的方式就是讓我們的正念只衰退很小部分,恰好能入睡。一般說來,凡夫不知道他們已睡著或他們正在作夢,因為這些時候他們的正念已經完全隱退了,但有成就的行者則能夠認知何時進入作夢狀態。

Normally when we fall asleep we completely lose the power of mindfulness. If the power of our mindfulness does not decline, we find it impossible to fall asleep at all. Therefore, we must be able to fall asleep yet still maintain the power of mindfulness. The way to do this is to allow our mindfulness to decline very slightly, jut enough to make sleep possible. In general, ordinary beings do not know that they are asleep or that they are dreaming because at these times their mindfulness completely declines, but accomplished mediators are able to recognize when they have entered the dream state.

當寂天菩薩還在那瀾陀大學時,其他的僧人覺得他非常懶惰,因為他似乎只做三件事:吃、拉、睡——尤其大部分時間都在睡覺。事實上,他正在修持密咒乘非常高階的睡時修三身的修法。這說明如果某人真正是位熟練的行者,睡覺本身可以變成一種有力的精神修持。

When the great Bodhisattva Shantideva was staying at the monastic university of Nalanda, the other monks thought that he was extremely lazy because he seemed to do only three things: eat, defecate, and sleep - and of these mostly the last! In reality however he was engaged in the very advanced Secret Mantra practices of the three mixings during sleep. This shows that if one is truly a skilled mediator, sleep itself can become a powerful spiritual practice.

要使「睡時修三身」修得好的話,我們的睡眠應該要長而深,且不被打擾。提婆在《攝行燈論》中回答說,藉著使氣強力集中於心,氣越有力地集中在心的部位,睡眠就越長、越深。

To practice the mixings during sleep well, our sleep should be long, deep, and undisturbed. If we are interrupted during our sleeping meditation this will interfere with our ability to meditate on the clear light. In Lamp of Condensed Deeds Aryadeva replies that it is causing the winds to gather strongly at the heart. The more strongly these winds gather at the heart, the longer and deeper our sleep will be.

我們要立下強而有恆的決心,要睡時知睡、夢時知夢。藉著堅定的專注,你將能得到睡、夢的認知。這兩種認知是藉由結合專注力,使氣入、住、融於中脈而得到。

We should make a strong and constant determination to recognize our sleep as sleep and our dreams as dreams. Then we will be able to attain these two recognitions by virtue of firm concentration. These two recognitions are gained by causing the winds to enter, abide , and dissolve within the central channel combined with the force of concentration. (Geshe Kelsang Gyatso, Clear Light of Bliss, pp. 116-119)
SW
系統管理員
 
文章: 4218
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夢應該長而清晰

文章SW » 2016-07-29, 16:36

夢修是藉夢中時間修持,如果夢不清晰就不能知夢,夢不夠長就不能夢修。所以大家是否經常有長而清晰的夢呢?

夢應該長而清晰

一般說來,睡眠有兩種:無夢睡眠及有夢睡眠。

In general, there are two types of sleep: sleep without dreams and sleep with dreams.

無夢睡眠又分兩種:淺睡及深睡。從海市蜃樓到紅增上心被列為淺睡。所有睡眠中最深的睡眠是在黑近成就心出現時,在那個時候我們的正念暫時地喪失。

Sleep without dreams is also of two types: light sleep and deep sleep. Light sleep is experienced from the mirage-like appearance through to the appearance of red increse. The deepest sleep of all is that experienced during the swoon of the mind of black near-attainment, when our mindfulness is temporarily lost.

密宗行者練習睡時修報身,這需要訓練將普通作夢狀態轉化為道報身。當夢境現起時,我們認知它是夢,藉由生起我們自己本尊的形象,練習將夢身轉化為道報身。於此基礎上爾後發展報身之佛慢。以此方式我們能夠將普通夢狀態轉化為真正的道報身(幻身),或相似道報身。

The Secret Mantra meditator practises mixing with the Enjoyment Body during sleep. This entails training in transforming the ordinary dream state into the enjoyment body of the path. When the dream state begins, we recognize it for what it is and practice transforming the dream body into the enjoyment body of the path by arising in the form of our personal Deity. On this basis we then develop the divine pride of being the Enjoyment Body. In this way we are able to transform the ordinary dream state into the actual enjoyment body of the path (the illusory body), or into an enjoyment body of the path that is similar to it.

真正的道報身是從究竟喻光明遠離心和所御之氣而現起。幻身完全不同於粗重身,儘管幻身是確實的身體,但僅有已證幻身的人可以感知到它,就像只有作夢的人能感知夢身一樣。當我們證得幻身,我們的微細身會轉化為自己本尊的樣子。

The actual enjoyment body of the path arises from the isolated mind of ultimate example clear light and its mounted wind. The illusory body is altogether different from the gross physical body. Although it is an actual body it is perceived only by those who have already attained an illusory body, just as a dream body is perceived only by dreamers. When we attain the illusory body, our subtle form actually transforms into the aspect of our personal Deity.

有夢睡眠也是淺睡的一種。要能利用這樣的睡眠於修行的話,我們的夢就應該很長而清晰,並且我們應要強力發展出正念力,才能認知夢境。

Dream sleep is also a form of light sleep. To be able to use such sleep in our practice, our dreams should be very long and clear and we should have a strongly developed power of mindfulness so that we can recognize our dreams for what they are. (Clear Light of Bliss, pp. 121-123)
SW
系統管理員
 
文章: 4218
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分身是空靈的能量

文章SW » 2016-07-29, 16:37

讀者要我多摘一些分身的內容。大家要記得,修分身有睡時位(做夢;夢身轉幻身)和醒時位(潛獵;幻身),唐望本身是主修潛獵,寫《巫士的穿越》的女巫士塔夏莎也是潛獵者,而卡氏是做夢者,兩人主修不同,但對能量體也就是分身所達至的了悟是一樣的。

分身是空靈的能量

「如我已經向你解釋過的,」克萊拉繼續說,「肉體─心靈的二元性是一種錯誤的分類。真實的分類是容納心靈的肉體,與容納我們能量的空靈身體,或分身。當我們能在日常生活中使用我們的分身時,抽象的飛行就發生了。換句話,當我們的肉體完全覺察到它在能量上的空靈相對部份時,我們就超越進入了抽象,一種完全不同的意識領域中。」

"As I've already explained to you," Clara went on, "the body-mind dualism is a false dichotomy. The real division is between the physical body, which houses the mind, and the ethereal body or the double, which houses our energy. The abstract flight takes place when we bring our double to bear on our daily lives. In other words, the moment our physical body becomes totally conscious of its energetic ethereal counterpart, we have crossed over into the abstract; a completely different realm of awareness."
(The Sorcerers' Crossing, pp. 61-62)

「分身是什麼?」
「可以這麼說,肉體是一種掩護,一種容器,」他(唐望)慢慢吐氣後說,「專注於你的呼吸上,你可以使固體的肉體溶解,只剩下柔軟而空靈的部份。」

"What is the double?"
After slowly exhaling, he said, "The physical body is a covering; a container, if you will. By concentrating on your breathing, you can make the solid body dissolve so that only the soft, ethereal part is left."

他更正自己說,其實不是肉體溶解,而是我們所執著的意識發生改變,我們開始明白根本就沒有什麼固體。這種了悟與我們的成長過程剛好相反。當我們是嬰兒時,我們都能知覺到我們的分身;當我們長大時,我們越來越強調肉體的部份,忽略空靈的部份。結果成人都完全無法覺察另一邊柔軟的部份存在。

He corrected himself, saying that it is not that the physical body dissolves, but that by changing the fixation of our awareness we begin to realize that it was never solid in the first place. This realization, he said, is the exact reversal of what took place as we matured. As infants, we were totally aware of our double. As we grew up, we learned to put increasingly more emphasis on the physical side and less on our ethereal being. As adults we are completely unaware that our soft side exists.

「柔軟的部份是一團能量,」他解釋,「我們只能覺察到它的堅硬外殼。如果我們把我們的意願轉移回到上面,我們就能夠覺察到空靈的一邊。」

He explained, "The soft body is a mass of energy. Usually we are aware only of its hard, outer casing. We become aware of our ethereal side by allowing our intent to shift back to it."

他強調說,我們的肉體與空靈的部份是不可分離地連接著,但是這種連接被我們的思想與感覺所遮蔽了。我們的注意力只集中在肉體上。為了把我們的意識從堅硬的外表轉移到流暢的另一部份,我們首先必須溶解分隔這兩部份的界線。

He stressed that our physical body is inseparably linked with its ethereal counterpart, but that link has been clouded over by our thoughts and feelings which are focused exclusively on our physical body. In order to shift our awareness from our hard appearance to its fluid counterpart, we must first dissolve the barrier that separates the two aspects of our being.
(The Sorcerers' Crossing, pp. 132-133)
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分身,幻身

文章SW » 2016-08-06, 15:17

「有些人是分身的大師,」他(唐望)開始說,「他們不僅能把意識集中在分身上,也能使分身產生行動。然而,我們大多數幾乎沒覺察那空靈的一部份存在。」
"Some persons are masters of the double," he began. "They can not only focus their awareness on it but also spur it into action. The majority of us, however, are scarcely aware that our ethereal side exists."

「分身能做什麼?」我問。
"What does the double do?" I asked.

「我們要它做的任何事;它可以跳過樹梢,飛越空間,變大變小,或變成動物的模樣。或者能覺察到他人的思想,或變成一個思想,在一瞬間越過極遠的距離。」
"Anything we want it to do. It can jump over trees, or fly through the air, or become large or small, or take the shape of an animal; or it can become aware of people's thoughts, or become a thought and hurl itself in an instant over vast distances."

「它甚至能像自我一樣行動,」克萊拉打岔,凝視著我,「如果你知道如何使用它,你可以出現在任何人面前,與人交談,彷彿你真的在那裏。」
"It can even act like the self," Clara interjected, looking straight at me. "If you know how to use it, you can appear in front of someone and talk to him as if you were really there."

阿貝拉先生(唐望)點點頭,「在山洞裏,你能夠以你的分身知覺到我的存在。只有當你的理性醒來後,你才開始懷疑你的經驗是否真實。」
Mr. Abelar nodded. "In the cave, you were able to perceive my presence with your double. And It was only when your reason woke up that you doubted that your experience had been real."

「我仍然懷疑,」我說,「你真的在那裏嗎?」
"I'm still doubting," I said. "Were you really there?"

「當然,」他回答,眨眨眼,「就像我在這裏一樣真實。」
"Of course," he replied with a wink, "as much as I'm really here."

「你是怎麼做到的?」我問。
"How did you do it?" I asked.

阿貝拉先生(唐望)沈默了片刻,似乎在選擇字眼。「我放開了我的肉體,讓我的分身接管控制。」他說,「如果我的意識連接到分身上,我們就不會受到物理世界的定律所影響,而會被空靈的力量所控制。但是只要意識是連接在肉體上,我們的行動就會受限於地心引力及其它的約束。」
Mr. Abelar was silent for a moment as if choosing his words. "I let go of my physical body and allowed my double to take over," he said. "If our awareness is tied to the double, we are not affected by the laws of the physical world; rather, we are governed by ethereal forces. But as long as awareness is tied to the physical body, our movements are limited by gravity and other constraints."
(The Sorcerers' Crossing, pp. 136-137)
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三項幫助做夢的技巧

文章SW » 2016-08-06, 15:19

「當門徒被賦予他的巫術任務後,他便準備好接受另外一種指導了,」他繼續說,「那時他是個戰士了。以你的情況而言,既然你已不再是個學徒,我便教給你三項用來幫助做夢的技巧:打破生活慣性,力量步法,以及不做(註:詳見《巫士唐望的世界》)。

"After the apprentice has been given his sorcery task he's ready for another type of instruction," he proceeded. "He is a warrior then. In your case, since you were no longer an apprentice, I taught you the three techniques that help dreaming: disrupting the routines of life, the gait of power, and not-doing."

他解釋說,打破慣性、力量步法以及不做,都是學習以新方式感知世界的途徑,它們能讓戰士對行動的不可思議略知一二。唐望的觀念是,透過這三個技巧的使用,促成一個獨立、實際的「做夢」世界的知識。

He explained that disrupting routines, the gait of power, and not-doing were avenues for learning new ways of perceiving the world, and that they gave a warrior an inkling of incredible possibilities of action. Don Juan's idea was that the knowledge of a separate and pragmatic world of 'dreaming' was made possible through the use of those three techniques.

「做夢是巫士設計出的一種實修輔助,」他說,「他們不是傻瓜。他們知道自己在做什麼,他們藉由訓練他們的 tonal 能放手一會兒,然後再重新加以控制,以尋求 nagual 的效用。這說法目前對你沒有意義,但這正是你一直在做的:訓練你自己放手,但不失去控制。而做夢無疑是巫士努力的冠冕,nagual 的終極用途。」(《力量的傳奇》pp. 305-307)

"Dreaming is a practical aid devised by sorcerers," he said. "They were not fools. They knew what they were doing and sought the usefulness of the nagual by training their tonal to let go for a moment, so to speak, and then grab again. This statement doesn't make sense to you. But that's what you've been doing all along; training yourself to let go without losing your marbles. Dreaming, of course, is the crown of the sorcerers' efforts; the ultimate use of the nagual"
..................................................
註:tonal 與 nagual 類似世俗諦和勝義諦。
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俄藏黑水城文獻:夢幻身要門

文章SW » 2016-08-06, 15:23

邱師兄下載一份文件拿來問我,這我以前摘過:

2008/01/12 Sat., cloudy/raining, Journal

沈衛榮教授〈西夏黑水城所見藏傳佛教瑜伽修習儀軌文書研究[ Ⅰ] :《夢幻身要門》〉 ,這個西夏是夏商周的夏,時間約在西元前 2000-1600 年間。


摘要

於晚近上海古籍出版社出版的《俄藏黑水城文獻》之第五、六兩卷中,筆者意外地見到了好幾種疑為漢譯藏傳佛教密宗瑜伽修習,特別是與中陰救度之修法有關的儀軌文書。它們是《 夢幻身要門》、《甘露中流中有身要門》、《中有身要門》,《捨壽要門》以及其他多種有關修習金剛亥母之儀軌文書。這些迄今未曾引起人們重視的文書,事實上意義非凡。首先,它們當是迄今所知最早藏傳佛教儀軌文書的漢譯文 。

《夢幻身要門》,乃噶擧派大師岡波巴所造《那洛六法釋論》中《幻身要門》一節的漢譯,亦是後世行者修習夢幻中有之依據所在。

俄藏黑水城文獻所見漢譯《夢幻身要門》

夫行人以夢為門者,要證佛果者,須依幻身修習。修習之法,五種不同。一,無睡令睡;二,先求勝夢;三,要識其夢;四,令夢增長;五,調習於夢。
初,無睡令睡,有二:初結身印,枕右穩臥,無令此身有所困乏。復想境印,自己喉中四葉蓮花一日輪上,從正右布阿侶怛羅(A Nu Da Ra)四字,花薹上唵(Om)字,依此寢寐。初專阿(A)字,執境稍昧;復緣侶(Nu)字,執境多昧;細執不生;復專怛(Da)字,欲擬入睡,緊專羅(Ra)字; 若將正睡,方專唵(Om)字,一向睡之。又或眉閒只緣一箇白色明點,寢之亦得。

二,先求勝夢者,將臨正睡,發大願云:如或睡着,願作好夢,夢見種種諸佛刹土,騰空自在,身上出水火,身下出水,現於奇通。現此夢時,願識是夢,以專切心,恆發此願。

三,要識其夢者,由前願力功,纔睡着時,便作好 夢,正緣夢時,無執實心,由是識夢,故名為識夢同頂位。既識知已,就上審觀而明識之。
四,令夢增長者,夢境所現人、狡等類,俾令增長,滿三千界。

五,調習於夢者,所夢人、狡,變作无主母及出世空行母,大小眷屬,前後圍繞,悉皆嚴持骨骷、纓絡、曲刀、法梡, 轉變無量,此夢境相,悉如幻夢、水 月、虹蜺及影像解。或觀此境,如己本尊之相,或二尊狡參,亦得一一復作無量想。若能依此勤修不怠,功行日深者,得見水月、正覺之面。及自得覺圓滿之樂,忽然失笑無已,寤聞音聲,在夢音聲,無有別異。夢中喫飯,寤時喫飯,亦無別異。或感前聖眾以梵行天語與自説法,初令身、三語為宗而修行,後時審諦無失心 善為宗令修行。或於彼聖,自求要門,由此修習、攝授力故,無漏法樂,自然顯發,此是自攝授夢幻身觀也。

復次,睡覺出定之時,作自攝授者,觀諸有法與夢、定同。復觀諸法幻化、水月無別異者,發生大慧。又復睡覺,應作是觀,用一明鏡,照自身形,鏡中影現,審視端的;去鏡緣影,於意憶熟,令其顯現,方乃讚言14 譽平生徳業, 影像不喜。復以毀辱要劣過儮,亦不生嗔。何以故?即是幻影無實躰故。 久久之間,毀譽不動,攝影入身,自與幻影亦無別異。如前毀譽,無嗔無四喜,審的不動。復出影像,如前毀譽,終而復始而調習者,決悟自身猶如幻化、水月,无有別異。若悟心境同化幻者,所有情執,定不再生。於諸人物,改換多端,變化自在,睡夢與寤,同一幻化。若如是者,方得名為住無分別性也。
最上成就,於此生中而自證得矣。或於如前夢幻定中,無如上自在者,日久不癈,於夢識夢,必認中有幻夢之身。不假多功,亦獲最上成就,更不重受後有身也。然上正文出《大幻化密意樂本續》, [ 後] 彼云湛融具足清淨睡。又《耶末曇》云,休恬睡也。此為明證。

夢幻要門竟
阿侶怛羅唵(A Nu Da Ra Om)
(《俄藏黑水城文獻》第五卷,第 244-246 頁)

摘一些沈教授的個人意見:

「於漢文佛教語境中,夢不是一個陌生的字眼,大藏經中有不少與夢相関的經綸。但究其内容大致有三:一是以如夢喻諸法無常;二是以夢為授記;三是以夢中見佛之景象示行者入菩提道之地位。然如上錄《夢幻身要門》所說以夢為門,依幻身修習,經識夢、 淨治夢境而證佛果者,顯然不見於漢傳佛教傳統之中,而當源出於藏傳佛教。

如寧瑪派的要門以大圓滿法爲主,薩迦派的要門即以《喜金剛續》 為基礎的道果法爲主,格魯派之要門以修心爲主,而馬爾巴噶擧派的要門則是以《那洛六法》為基礎的大手印法爲主。於這些要門傳統中,涉及夢幻身修習的 主要有寧瑪派的中有修法和噶擧派的《那洛六法》。寧瑪派之中有教授說六種中有,其第二種即為 夢幻中有,教導行者藉無動心性,修習證悟夢境或迷亂境,並令其轉爲清淨光明境界而得到解脫。而噶擧派傳承的《那洛六法》中有修習夢觀與幻身成就法,稱於此二法之力得究竟自在後,就能於中陰時成就圓滿報身佛。 由於寧瑪派之中有法典《寂忿尊密意自解脫》(Zi khro dgongs ps rang grol)是伏藏師噶瑪林巴( Karma gling pa)於十四世紀晚期才發現的,因此,黑水城所見的這些有關中有密法的文書的根據當不可能是寧瑪派所傳之中有法,而更可能是根據噶擧派《那洛六法》所作之授受。」

前段所摘黑水城出土漢譯版《夢幻身要門》,對照於岡波巴藏本《幻身要門》轉譯成中文本。沈教授認為:「 岡波巴的標題為《幻身要門》,而黑水城文書為《夢幻身要門》,於幻身前多 了一個「夢」 字。佛教常說諸法如夢如幻,於漢、藏語佛教語境中,夢與幻通常 是被相提並論的」;「而夢與中有常常被看作是幻身之分支,故夢與幻身之修習亦常常是結合在一起的 」。

按密宗夢幻瑜伽修習之傳統,睡時升起之光明與法身相應,而夢時、醒時之光明則分別與報身和化身相應,是故睡夢瑜伽被視爲幻身瑜伽之分支,夢與幻 身之修習二者依然密不可分。幻身之修法則有顯現幻修法、夢幻修法和中有幻修法等三種, 故相應亦有顯現幻身、夢幻身、中有幻身之說法。
是故沈教授說:「若以夢與幻身各為單獨一修法者,皆將岡波巴此處所說歸屬於夢之修法,而不是幻身修法。因此,此書之傳譯者將其改名為《夢幻身要門》確實名至實歸。」
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