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(2)

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。

凝視練習(2)

文章SW » 2016-10-02, 16:15

凝視練習-2

凝視對我來說是個真正的啟示。在進行時我證實了唐望教誨中的一些重要課題。拉葛達顯然是用模糊的方式來描述這項作法。「拉近放大它」聽起來更像是命令而非過程的描述,然而它是一個描述,但需要先具備一項基本條件;唐望把這項條件稱為停頓內在對話。從拉葛達對於凝視的說法來看,對我來說很顯然唐望是要用讓他們凝視的效果來教導他們停止內在對話。拉葛達把它形容為「使念頭寂靜」。唐望也教導我同樣的事,雖然他是用相反的方式;他不教我像凝視者那樣集中我的視線,反而教我打開視野,讓我的意識被充滿,而不集中視覺於任何事物上。我必須有點像是以眼睛來感覺在我面前一百八十度範圍內的一切,同時保持眼睛不聚焦於地平線之上。
Gazing had been a true revelation to me. In performing it I had corroborated some important issues of don Juan’s teachings. La Gorda had delineated the task in a definitely vague manner. "To zoom in on it" was more a command than a description of a process, and yet it was a description, providing that one essential requirement had been fulfilled; don Juan had called that requirement stopping the internal dialogue. From la Gorda’s statements about gazing it was obvious to me that the effect don Juan had been after in making them gaze was to teach them to stop the internal dialogue. La Gorda had expressed it as "quieting down the thoughts." Don Juan had taught me to do that very same thing, although he had made me follow the opposite path; instead of teaching me to focus my view, as gazers did, he taught me to open it, to flood my awareness by not focusing my sight on anything. I had to sort of feel with my eyes everything in the 180 - degree range in front of me, while I kept my eyes unfocused just above the line of the horizon.

要我凝視是很困難的,因為需要我扭轉以前的訓練。當我試著凝視時,我習慣於放開視線。然而,在保持檢查這種傾向的努力中,讓我關閉了念頭。一旦我的內在對話關掉後,就沒有困難按照拉葛達的指示凝視了。
It was very difficult for me to gaze, because it entailed reversing that training. As I tried to gaze, my tendency was to open up. The effort of keeping that tendency in check, however, made me shut off my thoughts. Once I had turned off my internal dialogue, it was not difficult to gaze as la Gorda had prescribed.

唐望一再強調,他的巫術的核心特色就是關掉內在對話。就拉葛達給予我關於兩種注意力領域的解釋來說,停頓內在對話是一種操作型的描述,說明解除 tonal 注意力的行動。
Don Juan had asserted time and time again that the essential feature of his sorcery was shutting off the internal dialogue. In terms of the explanation la Gorda had given me about the two realms of attention, stopping the internal dialogue was an operational way of describing the act of disengaging the attention of the tonal.

唐望也說,一旦我們停止了我們的內在對話,我們也停頓了世界。這也是一種操作型的描述,描述我們集中第二注意力的不可思議過程。他說我們內部的某些部分總是被關押起來,因為我們畏懼它,對我們的理性而言,那部分就像是一個被我們鎖在地窖中的瘋狂親戚。以拉葛達的話來說,那部分就是我們的第二注意力,當它終於能夠聚焦於什麼時,世界就會停頓。由於我們身為普通人,只知道 tonal注意力,因此可以不牽強地說,一旦 tonal 注意力被取消後,世界當然就必須停頓。我們狂野不馴的第二注意力在集中時必然是強烈而駭人的。唐望說得不錯,唯一能防止那瘋狂親戚闖入我們的方法,就是用不間斷的內在對話來保護我們自己。
Don Juan had also said that once we stop our internal dialogue we also stop the world. That was an operational description of the inconceivable process of focusing our second attention. He had said that some part of us is always kept under lock and key because we are afraid of it, and that to our reason, that part of us was like an insane relative that we keep locked in a dungeon. That part was, in la Gorda’s terms, our second attention, and when it finally could focus on something the world stopped. Since we, as average men, know only the attention of the tonal, it is not too farfetched to say that once that attention is canceled, the world indeed has to stop. The focusing of our wild, untrained second attention has to be, perforce, terrifying. Don Juan was right in saying that the only way to keep that insane relative from bursting in on us was by shielding ourselves with our endless internal dialogue.

(《巫士的傳承》pp. 338-339)
SW
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意識的歧路(4)

文章SW » 2016-10-08, 16:39

再回來校譯《意識的歧路》,最後面註釋沒有英文可比對,僅供參考:

意識的歧路(4)

達賴喇嘛:一般說來,根據佛教觀點,覺識,在我們熟悉的、每日的心智過程的意義中,並不離開或獨立於腦而存在。但佛教認為這種覺識的因,必須從前一個覺識的相續中發現,這就是為什麼我們說到從一生至另一生的意識流(stream of awareness)。這份覺識最早生於何時?基本上它一定不是從肉體生起的,而是源自之前相續的覺識。
DALAI LAMA: Generally speaking, awareness, in the sense of our familiar, day-to-day mental processes, does not exist apart from or independent of the brain, according to the Buddhist view. But Buddhism holds that the cause of this awareness is to be found in a preceding continuum of awareness, and that is why one speaks of a stream of awareness from one life to another. When does this awareness arise initially? It must arise fundamentally not from a physical base but from a preceding continuum of awareness.

達賴喇嘛:與胚胎連結的相續覺識,並不依賴於腦。有些記載高階修行者的案例說到,死後他們的身體並不像其他一般人的會腐壞,而可以維持二、三星期或更長的時間。最後離開身體的覺識是本覺(primordial awareness),它並不依賴身體。過去很多文獻關於高階修行者,當他們死亡可以安住在微細的意識狀態中,雖然他們的身體仍在室溫中,卻會延遲分解。(《意識的歧路》pp. 161-162)
DALAI LAMA: The continuum of awareness that conjoins with the fetus does not depend upon the brain. There are some documented cases of advanced practitioners whose bodies, after death, escape what happens to everyone else and do not decompose for some time—for two or three weeks or even longer. The awareness that finally leaves their body is a primordial awareness that is not dependent upon the body. There have been many accounts in the past of advanced practitioners remaining in meditation in this subtle state of consciousness when they died, and decomposition of their body was postponed although the body remained at room temperature.

西藏佛教認為臨終之際,我們正常的感知器官會停止作用。當我們所有正常心智機能消退,這過程的最終結果並非意識的停止,反而會有極微細意識的顯現,所有其他心智過程也是由其所生。根據藏傳佛教,此微細意識的現前與腦無關,也不會導致意識的喪失。反之,微細意識的經驗就是無修本覺的經驗,而本覺被視為是自然世界的基本要素。當此微細意識與身體的連結被切斷時,死亡就會發生。但這個微細意識並不會消失,而會產生暫時性的「意生身」,類似在夢中形成的非物質身。死後經過一段如夢經驗後,這個意生身也跟著「死去」,下一刻又會開始下一世的生命,例如投生到未來母親的子宮中。在胚胎發展過程中,不同的感知器官會隨著身體的形成而發展。但是,早在受孕時心意識據說就已進入。
Tibetan Buddhism asserts that during the process of dying, our normal sensory and conceptual faculties become dormant. The end result of this process, when all our normal mental faculties have withdrawn, is not the cessation of consciousness, but rather the manifestation of very subtle consciousness, from which all other mental processes originate. The presence of this subtle consciousness, according to Tibetan Buddhism, is not contingent upon the brain, nor does it entail a loss of consciousness. Rather, the experience of this consciousness is the experience of unmediated, primordial awareness, which is regarded as a the fundamental constituent of the natural world. When the connection between this subtle consciousness and the body is severed, death occurs. But this consciousness does not vanish. On the contrary, from it temporarily arises a “mental body,” akin to the type of nonphysical body one may assume in a dream. Following a series of dreamlike experiences subsequent to one’s death, this mental body also “perishes,” and in the next moment one’s next life begins, for example in the womb of one’s future mother. During the development of the fetus, the various sensory and conceptual faculties are developed in reliance upon the formation of the body. But mental consciousness is said to be present from the moment of conception.

數十億光年遠的銀河系之光也很微細,僅能藉由高倍的望遠鏡偵測。同樣地,佛教主張微細的覺識與心智事件的存在,也只能由很敏銳的、專注持久的注意力來偵測。普通意識過於粗糙,因此無法偵測這些現象,但是佛教設計出許多技巧來訓練注意力,以至於能確認越來越微細的心智和生理現象。微細意識狀態僅能由極精微的覺知偵測到。(pp. 244-245)
The light from galaxies billions of light years away is very subtle and can be detected only with very powerful, refined telescopes. Similarly, Buddhism posits the existence of subtle states of awareness and mental events that can be detected only with very sensitive, focused, sustained attention. Ordinary consciousness is too unrefined and unstable to detect such phenomena, but Buddhism has devised numerous techniques for training the attention, so that it can ascertain increasingly more subtle mental and physical phenomena. Subtle states of awareness can be detected only with very refined awareness.

②根據達賴喇嘛及大多數西藏佛教徒所採用的佛教密續觀點,此〔心物〕二元性不是像生物與非生物的二元性那麼極端。理由是所有的心理活動都是根源自「最微細心氣」(藏文:shin tu phra ba'i rlung sems),這是一種包含物質與認知屬性的本初實相。物質世界,也同樣被視為是此種最微細心氣的創造性顯相(藏文:rtsal 或 rol pa)。因此,金剛乘認為,世俗諦的心物二元論是立基於勝義諦的一元論。(p. 253)
(本書完)
SW
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湯顯祖/南柯夢

文章SW » 2016-10-10, 16:13

十月九日晚九點十五一打開台北愛樂電台,結果在介紹湯顯祖的《南柯夢》。這齣劇跟《牡丹亭》不同,蠻有意思的,北藝大張啟豐系主任講解得很精彩。
話說劇中契玄禅師,五百年前是跟隨達摩祖師的比丘。一天在點燈上到七重寶塔時,不小心打翻了,熱油灌到地板下面八萬四千戶螞蟻全都死了,因此造下了業因。

五百年後,主角淳于棼功不成婚不就,某天見到三名女子,有隻八哥說:「蟻子轉生、蟻子轉生。」他卻聽成「女子轉身」。由於動了欲念,酒醉後夢中就被接引到槐安國去當駙馬,也當了南柯郡的太守,政績還不錯。他老婆瑤芳公主身體不好,所以他建了瑤台讓她乘涼。沒想到瑤台鄰近檀蘿國,四太子看到瑤芳公主美貌就想來搶親。瑤芳公主讓小孩趕快告知老公前來相救,雖然解危後卻因驚嚇過度過世。公主不讓淳于棼續絃,但後來被封左相,又與三名女子糾纏,遭國王遣返人間。

醒來後,驚覺夢中二十年過去,槐安國原為蟻穴。

「當淳于棼於槐樹下醒來,發現是一場夢時,隨即訪於契玄禪師,並且受其點化,淳于棼於此發一感慨:人間君臣眷屬,螻蟻何殊,一切苦樂興衰,南柯無二,等為夢境,何處生天。於是淳于棼即拜契玄禪師並追隨為徒。」

淳于棼藉水陸法會之際,超渡這些螞蟻生天。後被契玄禅師度出家,這個淳于棼也立地成佛了。


........................................

1. 「唐朝東平武官淳于棼,在契玄禪師主持的盂蘭講經會上,受蟻國召為駙馬,酒後夢入大槐安國,與貌美的瑤芳公主成婚,任南柯郡守。二十年間,政績卓越,並育有二男一女。公主卻因於瑤台避暑時,為檀蘿四太子帥軍滋擾,受驚而逝。後淳于棼蒙恩封相,權高勢重,又與瓊英郡主、上真仙姑與靈芝夫人共續情緣,遭人忌陷,而流放返鄉。淳于棼夢醒,驚覺二十載的大槐安國實為蟻穴,忽逢驟雨,將蟻穴沖走,便懇求契玄禪師超度大槐安國眾生。契玄已超度引導淳于棼開悟,先後超度仇敵檀蘿國和大槐安國,最後面對瑤芳公主的不捨與深情後,終於頓悟,立地成佛。」

2. 契玄禪師:在《南柯太守傳》中,契玄禪師僅一見,然在《南柯記》中,湯顯祖將其戲份擴大,可見其角色之特殊。他在《南柯記》中的任務是擔任安排蟻國眾生及戲中主角的牽線工作。戲中之契玄禪師,自幼即出家修行,年九十一歲,為一得道高僧。自稱在梁天監年中,前身曾為比丘,跟隨達摩祖師渡江。時揚州有七佛如來毗婆寶塔,有一晚,執蓮花燈至七層塔上。一不小心忽然傾瀉蓮燈,熱油注於蟻穴之內。守塔的小沙彌說:「此穴中流傳有八萬四千戶螻蟻。今熱油注下,壞了多生。」比丘聞言非常懺悔,因此啟參達摩老師父。老師父說道:「不妨,不妨,他蟲業將盡,五百年後,定有靈變,待汝生天。」契玄記下此言,歷經三生,約五百年多年。往揚州說法,藉此償業債,以了公案。

契玄禪師乃湯顯祖在《南柯記》一劇中所特創之人物也。《南柯記》一劇之主旨,實為情與夢。劇中之主角淳于棼因情入夢,而為夢中之人。儘管如此,這夢中之人,也只不過是劇中之傀儡,是客觀的主人罷了。然契玄禪師,卻因種五百年前之因,故知五百年後之果。所以在孝感寺之說法,以及問禪種種,都是藉契玄禪師來預示淳于棼入夢之先機。因此可知,契玄禪師之角色乃為本劇提掇線索,掌握關鍵之人。因此契玄禪師雖為夢外之人,但實為主觀之主人也。因此若就全劇觀之,若將淳于棼這一角色比之為劇中之棟樑,那麼契玄禪師這一角色,當為劇中之廈基。故知湯顯祖筆下之契玄禪師,實為此劇暗伏之主角也。
SW
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進入另一個世界

文章SW » 2016-10-10, 16:15

下面這段情節還真的蠻像《南柯夢》中淳于棼進入螞蟻國的經驗。所以淳于棼藉由酒聚集了第二注意力;且要不是被國王驅逐出境,他也可能回不來了。

進入另一個世界

「要進入你的第二注意力是非常困難的,」拉葛達繼續說,「而像你這樣放縱,要去控制它就更為困難了。Nagual 說你應該要比我們都清楚有多困難。藉著他的力量植物,你學會深入另一個世界。你的第二注意力能夠深入到很遠,但是沒有控制;我們的第二注意力只能進入一點點,但是我們擁有絕對的控制。」
"It’s very hard to get into our second attention," la Gorda went on," and to manage it when you indulge as you do is even harder. The Nagual said that you should know how difficult that managing is better than any of us. With his power plants, you learned to go very far into that other world. Your second attention can go very far, but it has no control; ours can go only a little bit, but we have absolute control over it."

拉葛達和小姐妹們一個接著一個告訴我,迷失在另一個世界是多麼恐怖的經驗。
La Gorda and the little sisters, one by one, told me how frightening the experience of being lost in the other world had been.

「Nagual 告訴我,」拉葛達繼續說,「當他用他的煙來聚集你的第二注意力時,你把第二注意力集中在一隻蚊子上,於是對你而言,那隻蚊子就成為了另一個世界的守衛了。」
"The Nagual told me," la Gorda went on, "that when he was gathering your second attention with his smoke, you focused it on a gnat, and then the little gnat became the guardian of the other world for you."

我說那是真的。在她的請求下,我向她們描述唐望使我經歷的經驗。在他的煙草協助下,我把一隻蚊子知覺為一個百呎高(300cm)的恐怖怪物,以不可思議的速度靈活移動。那怪物的醜陋是令人作噁的,但也是驚人的壯觀。(詳見《解離的真實》)
I told her that that was true. At her request I narrated to them the experience don Juan had made me undergo. With the aid of his smoking mixture I had perceived a gnat as a hundred-foot-high, horrifying monster that moved with incredible speed and agility. The ugliness of that creature was nauseating, and yet there was an awesome magnificence to it.

我無法把那次經驗容納於我對事物的理性結構內。我的理智所能提出的唯一支持是,我根深柢固地確信那些煙草的迷幻效果之一,是使我對那蚊子的大小產生了幻覺。
I also had had no way to accommodate that experience in my rational scheme of things. The only support for my intellect was my deep-seated certainty that one of the effects of the psychotropic smoking mixture was to induce me to hallucinate the size of the gnat.

我對她們特別是拉葛達提出了我理性上對那次事件的始末的解釋。她們笑了起來。
I presented to them, especially to la Gorda, my rational, causal explanation of what had taken place. They laughed.

「那不是幻覺,」拉葛達肯定地說,「如果一個人突然看見了某些不同的事物,某些原來不在那裡的事物,那是因為那個人的第二注意力被聚集了,於是那人專注於該事物上。然而,任何東西都可能聚集那個人的第二注意力,可能是酒,或者是瘋狂,或者是 Nagual 的煙草。
"There are no hallucinations," la Gorda said in a firm tone. "If anybody suddenly sees something different, something that was not there before, it is because that person’s second attention has been gathered and that person is focusing it on some-thing. Now, whatever is gathering that person’s attention might be anything, maybe it’s liquor, or maybe it’s madness, or maybe it’s the Nagual’s smoking mixture.

「你看見了一隻蚊子,而對你而言,它變成了另一個世界的守衛者。你知道那另一個世界是什麼嗎?另一個世界就是我們第二注意力的世界。Nagual 以為也許你的第二注意力夠強壯,可以通過守衛進入另一個世界。但是並非如此。如果你進去了,你可能就永遠不會回來。Nagual 告訴我,他準備要跟你一起進去。但是守衛不讓你通過,而差點殺了你。Nagual 不得不停止讓你用力量植物來集中你的第二注意力,因為你只會集中到事物的恐怖面上。他要你用『做夢』來代替,讓你可以用另個方法來聚集第二注意力。但他相信你的『做夢』也會是同樣恐怖。這個他是一點也沒辦法。你是在跟隨他自己的足跡,而他有恐怖驚人的一面。」
"You saw a gnat and it became the guardian of the other world for you. And do you know what that other world is? That other world is the world of our second attention. The Nagual thought that perhaps your second attention was strong enough to pass the guardian and go into that world. But it wasn’t. If it had been, you might have gone into that world and never returned. The Nagual told me that he was prepared to follow you. But the guardian didn’t let you pass and nearly killed you. The Nagual had to stop making you focus your second attention with his power plants because you could only focus on the awesomeness of things. He had you do dreaming instead, so you could gather it in another way. But he was sure your dreaming would also be awesome. There was nothing he could do about it. You were following him in his own footsteps and he had an awesome, fearsome side."

(《巫士的傳承》pp. 357-358)
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【討論議題】integrate A and B in that state

文章SW » 2016-10-15, 23:30

【討論議題】大陸常將 integrate, integration 翻為融攝或融入,但是我看不懂「把心的作用和我們的夢融入到這個(自然光)狀態」,「就會在夢中變得有覺知」。又如何將心的作用和夢融入到自然光狀態?如果要夢中覺知,應該是心的能知功能要作用並與夢結合,才能知夢。那麼,integrate the functions of the mind and our dreams in that state 要怎麼翻譯比較好呢?

英文原文:
When we learn to be present and we are no longer conditioned by thoughts and emotions, we have an experience of natural light and we can integrate the functions of the mind and our dreams in that state. If we manage to do the practice of natural light and recognize our instant presence we will become aware in our dreams.

大陸翻譯:
當我們學會覺知當下並且不再被念頭和煩惱束縛的時候,我們就會獲得自然光的經驗,我們就能夠把心的作用和我們的夢融入到這個狀態裏。如果我們設法修持自然光的修法並且認知我們的明覺,我們就會在夢中變得有覺知。如此繼續,我們的夢就會變得越來越不受業力痕跡的局限,並且我們能夠在修行上取得快速的進步。

本人校譯:
當我們學會處於當下,且不再受念頭和情緒左右,我們有了自然光的經驗,就能在那狀態下結合心的作用和我們的夢〔二者〕。如果我們設法修習自然光進而認出剎那覺性,我們就會在夢中變得覺知。以此方式繼續,夢變得越來越少受制於業力軌跡,我們將能在修行上快速進展。

..............................................
討論內容(2016/10/14)請見:
https://www.facebook.com/groups/1021010494631160/
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自然光=自性光明(俱生光明)

文章SW » 2016-10-15, 23:32

昨天這麼一討論,我覺得我沒把 natural light 校譯好。《夢瑜伽與自然光的修習》是歌者原譯,當初覺得「自然光」一詞怪怪的,卻沒有想到其他更好的詞。

目前隨著上課與閱讀的進展,特別是讀了民國初年的大圓滿書籍文章,確立一些用詞。例如,南開師上課講到三本初潛能:sound, light and rays,一般翻譯為聲音、光和光線,但一般認知中如何區分光與光線?南開師講這個光是光與暗(light and dark 光明與黑暗)的光,正確翻譯應該是光明,而不是我們看得到(具有波粒二元性)的光;同理,光線,其實是指五色光,民初的書裡譯為光芒和毫光,由此五色光組成一切萬法的顯現。

回到 natural light,其實它應該不是一種光吧,若 light 安立為光明,剩下的 natural 應指天然本俱,什麼東西本俱呢?自性。所以前一版時書名為《夢瑜伽與自性光明修持法》,這樣的名稱應該比較正確。

回去重讀《夢瑜伽與自性光明修持法》講自然光的段落,我沒有舊版的文字檔,只能對應於新版的內容,我覺得「自然光」改成「俱生光明」不錯:


第二章 夜晚的修持

在大圓滿教法中,夢修以發展清明並非主要,而是一種次要的修法。以夢修為例,「次要」意指藉由從事被稱為「俱生光明修持」的主要修法,夢修便會自發生起或自動發生。

俱生光明修持法事實上跟夢之前的狀態有關。例如有個人睡著了,「睡著」意味所有感官都消融於他,所以說他正在睡覺。睡著之後存在一條通道(passage),一段可長可短的過渡時期,直到開始作夢。

對某些人而言,幾乎是一睡著立即開始作夢,但夢的狀態開始是什麼意思?這意味心再次開始運作。

兩相對照之下,被稱為俱生光明狀態則不是心正在運作的時刻或狀態,它是當你睡著時就開始、直到心再次開始運作那刻為止的一段時間。

睡覺和作夢的狀態與我們死亡的經歷之間具有相似之處。當一個人死亡時,首先是知覺的消失。在臨終中陰之後出現的狀態類似於無意識,與昏厥相仿。事實上,就好像你昏過去後,伴隨光的出現,慢慢地、慢慢地意識開始復甦。

例如要讓推理功能出現心就必須開始運作,首先我們必須有感官的覺知。心開始接收這些感知,但此時還沒有推理或思考,慢慢且一步一步地思考才會升起。

有覺知狀態的出現,而心尚未開始進入例如思考這樣的運作,就是這個通道,我們透過它進入所謂的俱生光明狀態,一般總認為密續修行者就是在這段時間證悟自身。在密續裡,這段時間亦被形容為見到母光明的時刻。正是在昏厥後的這個時刻,覺知再次展開或重新甦醒。

上師給予一種直指心性的教授,儘管你尚未了悟此俱生心(natural mind),但若你以熱忱來修習,有時可能在意識最後一次甦醒的那個時刻,會出現對俱生心或本覺一閃而逝的認證。這並不容易。

在我們所做的修習中,必須要對俱生光明狀態具有覺察或掌握。當一個人覺察到俱生光明狀態的現前,即使隨後夢狀態升起,也會自發地轉為清明,覺知到自己正在作夢,並會自動達到對夢的控制。
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死亡生起的光明,是本覺智慧的自然光輝

文章SW » 2016-10-15, 23:36

我發現《西藏生死書》有段,說得比較清楚。我們來對校一下:

第十六章 基礎地

為什麼這種狀態稱為「光明」或「淨光」呢?上師們解釋此時各有不同的方式。有些上師說,它表現出心性的光燦明性,完全免於黑暗或遮障:「驅除了無知的黑暗,具有清楚認知的能力。」另一位上師把「光明」或「淨光」描述成「最少散亂的狀態」,因為所有元素、感知和感知對境全都分解了。有一點很重要的是,既不可以把它與我們所知的物理光混淆,也不可以誤認為它就是下一個〔法性〕中陰所顯露的光;死亡時所生起的光明,是我們自身本覺智慧的自然光輝,「不管是在輪迴或在涅槃之中都一直臨在的真如本性。」
Why is it that this state is called "luminosity" or Clear Light? The masters have different ways of explaining this. Some say that it expresses the radiant clarity of the nature of mind, its total freedom from darkness or obscuration: "free from the darkness of unknowing and endowed with the ability to cognize." Another master describes the luminosity or Clear Light as "a state of minimum distraction," because all the elements, senses, and sense-objects are dissolved. What is important is not to confuse it with the physical light that we know, nor with the experiences of light that will unfold presently in the next bardo; the luminosity that arises at death is the natural radiance of the wisdom of our own Rigpa, "the uncompounded nature present throughout all of samsara and nirvana."

在死亡那一刻所顯露的「地光明」或「淨光」,是解脫的大好機會。
The dawning of the Ground Luminosity, or Clear Light, at the moment of death is the great opportunity for liberation.

雖然「地光明」是自然對我們每個人現前,但多數人對其赤露的純然無垠和微妙深廣卻毫無準備。因為大多數人活著時並沒有去熟悉認知它的方法,所以在死亡時都無法認知地光明。
Even though the Ground Luminosity presents itself naturally to us all, most of us are totally unprepared for its sheer immensity, the vast and subtle depth of its naked simplicity. The majority of us will simply have no means of recognizing it, because we have not made ourselves familiar with ways of recognizing it in life.

「母光明」是對「地光明」的稱呼。這是一切萬物的基本和內在性質,是我們整個經驗的基礎,在死亡的那一刻,顯現出它完全的輝煌燦爛。
The Mother Luminosity is the name we give to the Ground Luminosity. This is the fundamental, inherent nature of everything, which underlies our whole experience, and which manifests in its full glory at the moment of death.

「子光明」又稱「道光明」,是我們的心性。如果經由上師的介紹,如果被我們認知,我們就可以逐漸透過禪修來穩定它,同時越來越完整地融入日常生活的行動中。當此融合完全時,認證也完成,覺悟也就發生了。
The Child Luminosity, also called the Path Luminosity, is the nature of our mind, which, if introduced by the master, and if recognized by us, we can then gradually stabilize through meditation, and more and more completely integrate into our action in life. When the integration is complete, recognition is complete and realization occurs.

當上師引介我們認識心性時,就好像是我們的視力恢復了,因為我們一直看不到一切萬物所具有的「地光明」。上師的指授,喚醒我們內在的慧眼,我們可以藉著它清晰地看到一切生起事物的真實本性,即一切念頭和情緒的光明(淨光)本性。
When the master introduces us to the nature of mind, it is as if our sight has been restored, for we have been blind to the Ground Luminosity that is in everything. The master's introduction awakens in us a wisdom eye, with which we come to see clearly the true nature of whatever arises, the luminosity—Clear Light—nature of all our thoughts and emotions.

(《西藏生死書》pp. 326-331)
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tonal 與 nagua(1)

文章SW » 2016-10-22, 23:25

「很多詞彙很難翻譯,即使你想翻譯也找不到正確的詞。當然,我們總是可以去翻譯,但是最好還是讓它們有開放的詮釋,而不是用我們的概念引來限制。」——南開諾布仁波切

相對於跟隨南開師學習大圓滿教法,唐望傳承的專門術語不多,沒翻譯的就兩個字:tonal 和 nagual。


tonal 與 nagual-1

「就在(唐望和哲那羅)他們(化為意識的火焰)離開前不久,Nagual 向我們解釋注意力的力量。在那之前,我從來都不曉得 tonal 與 nagual。」
" Not too long before they left, the Nagual explained to us the power of attention. I never knew about the tonal and the nagual until then."

拉葛達向我敍述唐望指導她們那重要的 tonal-nagual 二分法。她說有一天 Nagual 把他們全部召集在一起,帶他們步行到很遠的一處荒涼山谷中。事前他弄了一捆很大、很重的包裹,裏面有各種各樣的東西。然後他把包裹交給約瑟芬娜背,把一張笨重的桌子放在帕布力圖的肩上,他們便出發了。他讓他們輪流背包裹及桌子,走了幾乎四十哩路,來到那荒蕪的高地。他們抵達後,Nagual 叫帕布力圖把桌子放在山谷正中央。然後他要約瑟芬娜把包裹裏的東西排在桌子上。桌子放滿後,他對他們解釋 tonal 與 nagual 的差別。
La Gorda recounted the way don Juan had instructed them about that crucial tonal-nagual dichotomy. She said that one day the Nagual had all of them gather together in order to take them for a long hike to a desolate, rocky valley in the mountains. He made a large, heavy bundle with all kinds of item. He then gave the bundle to Josefina to carry and put a heavy table on Pablito’s shoulders and they all started hiking. He made all of them take turns carrying the bundle and the table as they hiked nearly forty miles to that high, desolate place. When they arrived there, the Nagual made Pablito set the table in the very center of the valley. Then he asked Josefina to arrange the contents of the bundle on the table. When the table was filled, he explained to them the difference between the tonal and the nagual.

他告訴他們,tonal是我們在日常世界中所覺察到的秩序,也是我們一輩子所肩負的個人秩序,就像他們所背負的桌子和包裹。我們每人的個人 tonal 就像山谷中央的桌子,是一個小小的島嶼,充滿著我們所熟悉的東西。而另一方面,nagual 是那無可解釋的根源,使桌子保持在一定的位置上,就像那荒蕪山谷的廣袤。
He told them that the tonal was the order that we are aware of in our daily world and also the personal order that we carry through life on our shoulders, like they had carried that table and the bundle. The personal tonal of each of us was like the table in that valley, a tiny island filled with the things we are familiar with. The nagual, on the other hand, was the inexplicable source that held that table in place and was like the vastness of that deserted valley.

他告訴他們,巫士有責任從遠處來觀看他們的 tonal,以便深刻瞭解他們真正的狀況。他叫他們走到一處山棱,從那裏他們可以看到整個區域,桌子幾乎小得看不見。然後他叫他們走回到桌子旁俯視桌上的東西,以此來示範一個普通人缺乏巫士的理解,因為普通人就在他的桌子上方,抓住桌上的每樣東西不放。
He told them that sorcerers were obligated to watch their tonals from a distance in order to have a better grasp of what was really around them. He made them walk to a ridge from where they could view the whole area. From there the table was hardly visible. He then made them go back to the table and had them all loom over it in order to show that an average man does not have the grasp that a sorcerer has because an average man is right on top of his table, holding onto every item on it.

接著他叫每個人輪流觀察桌上的東西,然後他會拿走什麼東西藏起來,看看他們是否注意到。他們全都成功地通過了測試。他對他們指出,他們會如此輕易記得桌上的東西,因為他們全都已經發展了他們的 tonal 注意力,也就是他們對桌子的注意力。
He then made each of them, one at a time, casually look at the objects on the table, and tested their recall by taking some-thing and hiding it, to see if they had been attentive. All of them passed the test with flying colors. He pointed out to them that their ability to remember so easily the items on that table was due to the fact that all of them had developed their attention of the tonal, or their attention over the table.

接下來他叫他們隨意察看在桌下地面的東西,他會拿走一些小石頭、樹枝或什麼的,再測試他們的記憶,卻沒有人能夠記得他們在桌子底下看到什麼。
He next asked them to look casually at everything that was on the ground underneath the table, and tested their recall by removing the rocks, twigs or whatever else was there. None of them could remember what they had seen under the table.

(《巫士的傳承》pp. 322-325)
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tonal 與 nagua(2)

文章SW » 2016-10-22, 23:27

tonal 與 nagul-2

然後 Nagual 把桌上所有東西都掃光,叫他們每個人輪流趴在桌上,仔細觀察桌子底下的地面。他向他們解釋說,對一個巫士而言,nagual 是在桌子下面的區域。由於去處理 nagual 的浩瀚是無法想像的,正如那廣大荒蕪的山谷的例子,巫士把直接在 tonal 之島下的區域視為他們的活動領域,也就是顯示為桌子下的區域。那區域就是他所謂的第二注意力,或 nagual 注意力,或桌子下的注意力的領域。這種注意力只有在巫士把他們的桌上掃蕩乾淨後才能達到。他說達到第二注意力使兩種注意力成為一個單元,這個單元就是自我的完整。
The Nagual then swept everything off the top of the table and made each of them, one at a time, lie across it on their stomachs and carefully examine the ground underneath. He explained to them that for a sorcerer the nagual was the area just underneath the table. Since it was unthinkable to tackle the immensity of the nagual, as exemplified by that vast, desolate place, sorcerers took as their domain of activity the area directly below the island of the tonal, as graphically shown by what was underneath that table. That area was the domain of what he called the second attention, or the attention of the nagual, or the attention under the table. That attention was reached only after warriors had swept the top of their tables clean. He said that reaching the second attention made the two attentions into a single unit, and that unit was the totality of oneself.

拉葛達說他的示範對她來說是如此清晰,她立刻明白了 Nagual 為何要讓她清理她自己的生命,如他所說的,掃蕩她的 tonal 之島。她覺得她實在很幸運,遵循了他給她的每項指示。她距離結合她兩種注意力還有很長的路,但是她的勤奮導致一個完美無缺的生活。
La Gorda said that his demonstration was so clear to her that she understood at once why the Nagual had made her clean her own life, sweep her island of the tonal, as he had called it. She felt that she had indeed been fortunate in having followed every suggestion that he had put to her. She was still a long way from unifying her two attentions, but her diligence had resulted in an impeccable life.

「桌子下的注意力是巫士所做的每一件事的關鍵,」她繼續說,「為了能達到那種注意力,Nagual 與哲那羅教我們『做夢』,教你力量植物。我不知道他們做了什麼來教你如何用力量植物捕捉你的第二注意力,但是為了教我們如何『做夢』,Nagual 教我們凝視。他從來不會把他們真正對我們做的告訴我們,他只是教我們去凝視。我們從來不知道凝視是捕捉我們第二注意力的方式。我們以為凝視只是為了好玩,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。
"The attention under the table is the key to everything sor-cerers do," she went on. "In order to reach that attention the Nagual and Genaro taught us dreaming, and you were taught about power plants. I don’t know what they did to you to teach you how to trap your second attention with power plants, but to teach us how to do dreaming, the Nagual taught us gazing. He never told us what he was really doing to us. He just taught us to gaze. We never knew that gazing was the way to trap our second attention. We thought gazing was just for fun. That was not so. Dreamers have to be gazers before they can trap their second attention."

(《巫士的傳承》pp. 325-326)
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湯顯祖《邗鄲記》

文章SW » 2016-10-29, 13:49

湯顯祖《邗鄲記》

夢中之情,何必非真(牡丹亭)
夢了為覺,情了為佛(南柯記)
夢死可醒,真死何及(邗鄲記)

昨晚(2016/10/23)九點聽台北愛樂電台,又是北藝大戲劇系張啟豐系主任介紹湯顯祖的《邗鄲記》。我有錄兩段。好像沒有很精彩的網文。雖然楔子是八仙中原來掃花的何仙姑登上仙位,就要另覓掃花人選。於是呂洞賓下凡來找遞補人選順便度脫,找到邗鄲道上冒著青氣具有仙份的盧生,然後借他一個枕頭入夢。盧生入夢後活了五十年,直到死了才從夢中醒來。了悟夢中功名富貴如浮雲,甘願入山修道去了。


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台北愛樂 2016/10/09 南柯記 CloudRadio:http://crdo.in/episode/X43JkqBLmJ

台北愛樂 2016/10/23 邗鄲記 CloudRadio:http://crdo.in/episode/FcevKMDPwT
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文章: 4323
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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