嘉初仁波切／夢瑜伽《惑中幻妄自解脫》口授釋論

[SW]

Before you fall into a deep sleep, there are so-called thoughts between falling asleep and dreaming. Before you actually fall asleep and you are still in the process of falling asleep, thoughts arise and sounds are still faintly heard. You have a sense of the body's becoming very torpid and a sense of becoming pressed into darkness. You also have a sense of the experience of deep breathing as you begin to relax. Right after that, there is a sensation of numbness at the point midway between the eyes. At that time, you will begin to feel vague impressions of people, animals, environments, or whatever your recent mental impressions are. These vague mental impressions are the cause for the dream. The dream you will have actually arises as the result of these impressions. If you recognize this, this is your chance to recognize the dream, like threading a needle right through the eye, and you will immediately enter the dream and apprehend it.

在你入睡之前，存在著所謂的入睡與作夢之間的念頭。在你真正入睡之前，你仍處於入睡的過程中，念頭浮現，聲音仍然隱約可聞。你會感覺到身體變得非常遲鈍，並感到被壓入黑暗之中。當你開始放鬆時，你還會有深呼吸的感覺。在那之後，在兩眼中央的位置會有麻木感。此時，你將開始對人、動物、環境，或你最近的心理印象感到印象模糊。這些模糊的心理印象便是作夢的因。你作的夢確實是這些印象生起的結果。如果你認出這一點，這就是你知夢的機會，就像引線穿過針眼，你將立即進入夢中並認知它。

This is called a bardo or intermediate period, because, when the dream phenomena begin to arise, your state of awareness moves from the waking state to the dream state. The last indications before this are the vague impression, the numbness sensation, the torpid feeling, and so forth that ware just explained. In particular, it is the vague mental impressions which then uncontrollably become the dream state, like a thread going into the eye of a needle. This is almost identical to the stages of dissolution that occur when the intermediate state of your current birth changes to the moment of death. The moment of death is identical to falling asleep in that sounds are faintly heard, the body becomes torpid, and mental impression are vague and unclear. Although you may be surrounded by people as you approach the moment of death, the mind is no longer able to grasp onto the fading objective appearances of that life. Then you enter into the moment of death. (p. 110 )

這被稱為「中陰」，因為當夢境開始生起時，你的意識狀態即從醒時狀態轉為作夢狀態。在此之前最後的顯示是模糊的印象、缺乏感知，遲鈍的感覺等等剛才所解釋的。尤其是，模糊的心理印象隨後無可控制地變成了夢境，就像引線穿入針眼般。 這幾乎與你從目前出生直到臨終時刻的中陰狀態所發生的消融階段相同。死亡的那一刻等同於入睡，入睡之際耳朵聽覺微弱，身體感覺遲鈍，心理印象模糊不清。儘管當你接近死亡之際，可能會被人圍繞著，但心不再能夠抓住此生消退的客觀表象。然後，你即進入死亡時刻。

[SW]

我很懶得跟一種人辯論，這種人聲稱他們不作夢。我心想：是你沒能力也沒能量記夢，而不是沒有夢。嘉初仁波切這裡提到四種散亂，其中第一個就是「空散」，他說沒有夢是因為你太散亂。因此夢也就是很片段的類似浮想意識，漫無邊際，沒有辦法理出一個內容來，而說自己無夢。

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If you are able to come to a dream by moving the mind from the vague mental impressions into the dream state by recognizing that that is the cause of the dream, you will be able to apprehend the dream. It's important at that point that you don't open your eyes or become distracted by the diffusion of awakening. If you do awaken, then the experience stops and you are prevented from moving on into the experience of the intermediate state of dreaming. It's also useful to bring up your posterior wind by closing off the lower orifices and drawing the energy up in the body, keeping your eyes closed and experiencing the dream without diffusion.

如果你能夠將心從模糊的心理印象轉移至作夢狀態，而認知到那就是這個夢的成因，那麼你將能知夢。這時很重要的是，勿睜開眼睛，亦勿令散於醒覺之境。如果你確實醒了，體驗會停止，你將無法繼續進入夢中陰狀態。透過關閉下門縮下氣並將體內能量上提也很有用，保持閉眼並體驗這個夢而不散。

A person with superior capabilities will be able to practice accordingly and experience results. Otherwise, if you find that you are still unable to apprehend your dreams, it means that you are suffering from diffusion. According to this practice, these are four different states of diffusion. The first is empty diffusion, an experience in which you are not inclined to dream and so you simply do not dream. Therefore, there is nothing to apprehend. This presents a problem since you are thereby unable to train in this practice. Usually this indicates that the mind is so diffused or scattered that it is not contained in a point at which a dream can occur. The second is disturbed diffusion, an experience in which you have many dreams but are not able to recognize them as such because your mind is too disturbed. The third is waking diffusion in which you wake up as soon as you apprehend the dream, you awaken, which prevents you from training any further. The fourth is lethargic diffusion upon apprehending a dream -- the mind then gets lost in the dream and skips into confusion. Here the mind is so lethargic, sluggish, or deluded that, although you apprehend the dream, it just continues on and you slip into ordinary phenomena in the dream state, which shifts into confusion, thereby preventing you from carrying out the training. (p. 111)

上等根器者能夠據此進行練習並體驗結果。否則，如果你發現自己仍然無法知夢，這表示你正在受散亂所苦。根據此修習，有四種不同的散亂狀態。第一個是空散（empty diffusion），你不傾向作夢自然也就無夢的一種經驗。因此，也沒有什麼可知夢的。這就代表一個問題，因為你因此而無法進行此修習的訓練。通常，這指出你的心是如此散亂或分散，以至於它沒有夢會發生。第二個是擾散（disturbed diffusion ），是你有許多夢但無法認知是夢的經驗，因為你的心太混亂了。第三是醒散（waking diffusion），一旦你知夢你就醒了，就在你一知夢後馬上就醒來，阻礙你進一步的訓練。第四個是昏散（lethargic diffusion），在知夢後，心迷失在夢中，並陷入散亂。在這裡，心是如此的昏沈、呆滯或迷妄，以至於儘管你知夢了，而夢仍在繼續，你的作夢狀態滑入普通意識，作夢狀態轉成散亂，從而使你無法進行〔夢中〕訓練。

[SW]

我相信夢瑜伽的傳承是許多被忽視傳承重要性的修法之一。其他諸如拙火、禪定（我就聽一位高中同學號稱自己差不多等同二禪），乃至於許多瑜伽動作等，好像隨便買本書就能自己練了。

就像讀唐望故事系列《做夢的藝術》，隨便練練就說自己大概在第幾關卡這樣，當然是隨便說說，反正又沒有檢定考試。
我自己也不好說得到夢瑜伽傳承，跟自己練習夢修到底有沒有明顯差別。因為我覺得光憑這種書上的說明，應該還不是全部的教授。我不覺得那洛六法當中的夢瑜伽只是文字，應該還是在於上師的個別指導。
但就跟南開師說的一樣：如果你能知夢，將平常白天常做的修法搬到夢中去修，這就是夢瑜伽，不需要什麼其他複雜的夢瑜伽。

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If you get into a habit in which any of these four diffusions begin to occur and re-occur, then it means that you need to receive practical instructions on how to eliminate this habituation to diffusion. That kind of practical instruction can only be received through an oral transmission given by a qualified teacher. It is extremely important to seek out such guidance when it is necessary.

如果你變成一種習慣，讓這四種散亂中任何一種開始發生並再次發生的習慣，那麼這表示著你需要獲得有關如何消除這種散亂習氣的實修指導。 只有透過具格上師之口耳傳承，才能得到這種實修指導。在必要時尋求這類指導非常重要。

The second stage is the actual training which follows the apprehension of dreaming. Once you've been successful in apprehending your dreams, then you must train. The training occurs in three parts which are also stages of development. The first stage is the conscious transformation of dreams. This includes dream creativity and transformation. Here you can change the dream into whatever you wish. The second stage is the training in illusion, and the third is training in illusory liberation.

第二階段是知夢後的實際訓練。一旦你已經成功知夢，你就必須進行訓練。調煉分為三個部分，這些也是發展的階段。第一階段是有意識地轉化夢（覺察調煉於轉化）。這包括夢的創造力和轉變。在這裡你可以將夢變成自己想要的任何東西。第二階段是調煉於幻化，第三階段是調煉於幻化解脫。

In the section on training in transforming the dream, the root text sates, "When you apprehend a dream like that, reflect that all the appearances of the dream can be transformed in any way. Once can be increased to many, many can be reduced to one. Peaceful and wrathful can be changed into each other." Once you are apprehending dreams with confidence, training is performed to clear the mind of negative habitual patterns in much the same way that you practice to purify negative tendencies during the waking state. For instance, an antidote to the mind's tendency to grasp onto an experience as being real is to intentionally increase it into many. This dissolves the need to grasp onto that particular appearance. (p. 111-112)

在轉化夢的調煉部分中，根本文說道：「當你像這樣知夢時，反映出夢的所有表相都可以任意轉變。一個可以增為多個，多個可以遞減為一個。寂靜尊與忿怒尊可以彼此轉換。」 一旦你充滿信心地知夢，就可以進行調煉以清除心的負面習氣模式，就跟你在清醒狀態下練習淨化負面習氣同樣方式。例如，為對治心傾向於執著一個經驗為真實，就是刻意將其增加為多個。這遣除了執著於該特定表相的需要。

[SW]

In this way you train to improve your own awareness while in a lucid dream. Here you should continue to pray to the guru and practice guru yoga, shifting the emphasis of the prayer to accomplish the stage of training that you've reached. By praying to the guru to be able to train in the dreams, imagining that all appearances in the daytime are dreams and telling yourself that you are asleep and in a dream, you will complement your practice with mindfulness while awake.

以此方式，當你在清明夢中時可以訓練改善自己的意識。在這裡，你應該繼續向上師祈請，並練習上師瑜伽，轉換祈請的重點，以完成所達到的訓練階段。藉由向上師祈請，以便能夠在夢中進行訓練，想像白天的所有現相都是夢，並告訴你自己你已經睡著了並且身在夢中，那麼當清醒的時候你就會以正念來配合自己的修行。

At this time, since you have apprehended that the appearances of the dream have no true inherent existence, you begin to reflect on the practice of moving things back and forth, shifting and changing them, transforming them at will. The gross and subtle aspects of the imagination or of phenomena are easily transformed in the dream state, and you can even exchange sentient beings for inanimate objects. Basically, whatever you want to do, you'll have the ability to do because it's all lacking true or inherent existence anyway. In other words, since it is a dream, it can be changed and it will be changed. You must proceed with confidence and try it out. One dream can be increased to many; many can be reduced to one. You can exchange pillars for pots and pots for pillars; you can exchange animals for humans and humans for animals. Just proceed to transform all those illusory appearances any way you like. You can transform peaceful into wrathful, wrathful into peaceful, and so on and so forth. This practice also encourages the flexible, supple nature of the mind to manifest. With your previous imagination and objective impressions, you may proceed to create whatever wholesome experience you would like to have. This is basically what this stage of training is all about. (pp. 112-113)

此時，由於你已經認知到夢的現相並非真實存在，因此你開始反映在來回移動的練習上，改換和改變事物，隨意轉換它們。在作夢狀態下，想像力或現象的粗重和微細面很容易改變，甚至可以將有情眾生換成無生命的物體。基本上，無論你想做什麼，你都將有能力去做，因為它們全都缺少真實或本俱存在。換句話說，因為這是一個夢，所以它可以被改變且將被改變。你必須要有信心，嘗試看看。一個夢可以增加成多個夢；多個夢可以減少到一個。你可以將柱子換成花盆，將花盆換成柱子。你可以將動物換成人，也可以將人換成動物。只需按照自己喜歡的方式繼續變換所有這些虛幻的現相即可。你可以將寂靜本尊變成忿怒本尊，將忿怒尊變成寂靜尊，依此類推。這個練習也鼓勵心表現出靈活柔順的本性。靠你之前的想像力和客觀印象，你可以繼續創造自己想要的有益的經驗。這基本上就是此調煉階段的全部內容。

[SW]

This training in transforming the dream leads to the second stage of training in the illusion. For training in illusion, you should consider that if you dream that you are being carried away in a flood, burning in a fire, falling into a ravine, or experiencing some other type of danger, then you need to calmly accept it as it is occurring and enter into it as being illusory in nature. At the time that you are actually endangered, rather than trying to stop or change it, accept it by entering into it. That is best accomplished by thinking, "I have fallen asleep. My actual body is on the bed. This is just a dream experience. This body is a dream body of metal impressions. Appearances, too, are dream appearances. Since dreams don't have any true, inherent existence, there is no possibility for the fire to really burn me or hurt me; there's no possibility that I will drown or be carried away by this flood, or that my bones are going to be broken when I fall down this ravine, because this is just a dream."

這種轉化夢的訓練（調煉於轉化）導致第二階段調煉於幻化。為了調煉於幻化，你應該思維，如果你夢到自己被洪水沖走、被火焚燒、掉入山谷，或遭受其他類型的危險，當這樣發生時，你需要坦然接受並契入其虛幻的本質上。在你確實處於危險之際，不要試圖阻止或改變它，而應藉由契入它來接受它。最好做到以下思維：「我已經睡著了。我的實際身體在床上。這只是一個夢的經驗。這身體是習氣的意生身。顯相也是夢境。因為夢沒有任何真實、固有的存在，火不可能真的燒我或傷害我；洪水不可能淹沒我或沖走我，或者當我掉下深谷我的骨頭不會粉碎，因為這只是一個夢。」

Strongly ascertain the illusory nature of dreams. Training in the illusory awareness of phenomena in general is very useful, but specifically here you must train during the apprehension of a dream. Due to this awareness of illusion, fear dissipates and there is no need to avoid anything. Otherwise, those would have been frightening experiences. In addition to that, you should reflect that dreams are deceptive appearances of the mind and that the mind's nature is that of emptiness. Since the dream is just the arising of deceptive appearances, allow it to dissolve back into its empty source, which is the nature of the mind. In this way, there is nothing threatening about the appearances other than the fact that it's simply your own mind. Your own mind should not be a threat to you. (pp. 113-114)

強烈確定夢的虛幻本質。一般而言，調煉於幻化（調煉於現象的虛幻感知）非常有用，但是特別在這裡你必須在知夢期間從事訓練。由於對幻相的覺知，恐懼消散了，因此無需迴避任何事情。否則，那將是可怕的經歷。除此之外，你還應該反思夢是心的欺妄現相，而心的本性就是空性。由於夢只是欺妄現相的生起，因此讓夢消散回到空性的源頭，這就是心的本性。以此方式，關於現相沒有什麼可怖畏的，其無異於只是你自己的心這個事實。你自己的心不應對你構成威脅。

[SW]

The third stage is training in illusory liberation. As the root text states, "In the pure and impure realms, dissolve beings and other phenomena and observe their mode of existence. Attend like that and apply it to the nighttime. Whatever you see, bring forth your imagination."

第三階段是調煉於幻化解脫。正如根本本所言：「在清淨和不淨的諸剎土中，消融有情眾生和其他現象（消融情器）並觀察它們的存在方式。像那樣（如是）專注並將其應用於夜間。無論你看到什麼，都可以發揮想像力。」

This practice, which is slightly different, is done by examining objective appearances in order to develop noble qualities and specifically to cultivate a state of liberation that occurs through illusory awareness. In this context, you can observe impure realms, like the realms of beings in the six classes: god, humans and the like, as well as pure realms such the realms of the buddhas and bodhisattvas, Amitabha's pure realm (Dewachen) and so forth. Your spiritual teachers who have passes away can all be experienced again by accomplishing the experience of training in illusory liberation. You can meet with spiritual mentors and spiritual friends and receive additional training in the dream state. Now in order to accomplish this, once again you need to meditate on guru yoga and make very strong prayers to be able to see how individuals exist in pure and impure realms. Through your meditation upon guru yoga and the force of prayer, these appearances will become apparent. (pp. 114-115)

這個修法略有不同，它是藉由檢視客觀的顯相，以發展高貴的品質，特別是培養透過覺知虛妄而產生的解脫狀態。在這種情況下，你可以觀察到不淨的顯相，例如六道眾生的顯相：天人、人類之類，以及諸佛菩薩的剎土，阿彌陀佛的清淨剎土（Dewachen）等等。藉由成就調煉於幻化解脫的經驗，你已經圓寂的心靈導師們都可以再次會面。你可以與上師和善友會面，並在作夢狀態下接受其他訓練（獲得教授）。現在，要成就此修法，你需要再次修持上師瑜伽並猛利祈禱，才能見到他們是如何居於諸淨與不淨剎土。透過你修持上師瑜伽和祈請的力量，這些顯相將變得益發明顯。

[SW]

During the daytime, you should focus on whatever hidden passions or desires you may have in order to observe various realms of existence. For instance, while practicing, allow the mind to enter more natural states of awareness and then make prayers to observe various realms or to receive different types of instructions from different spiritual mentors. At night you should know that, if you're able to apprehend you dreams, then you can do anything with them. If you have wish in the daytime that you want to enter into the pure realms and receive teachings in those realms, then you need to bring that wish directly into the dream state, apprehend it and create it. Basically, that's how it's done.

在白天，你應該專注於自己會有的隱藏的情緒或渴望，以觀察各個不同剎土。例如，在練習時，讓心進入更自然的意識狀態，然後祈禱以觀察各個淨土，或從不同的靈性導師那裡領受不同類型的指導。在晚上，你應該瞭解，如果你能夠知夢，那麼你可以與他們一道做任何事情。如果你希望在白天進入清淨剎土，並在這些剎土中接受教法，那麼你需要將這個願望直接帶入作夢狀態，知夢並創造出它來。基本上就是這樣達成的。

Individuals with superior awareness will effortlessly and spontaneously accomplish this because of their previous habits and the rapid ripening of their prayers. If this does not occur and you find that you are having difficulty, then during the daytime, you need to imagine that your own body is pure illusory form (such as that of your own meditational deity), that you are flying swiftly up and throughout space, going here and there with very supple flexibility. If you imagine that you have these powers very strongly during the daytime, then at night in you dreams - because dreams are just extensions of daytime habitual tendencies - the same phenomena will occur. At first this will occur only vaguely, but gradually it will become more and more clear until the experience seems as real as you think ordinary daytime experiences are. (pp. 115-116)

具有高等意識的人會因為以前的習慣以及迅速感應的祈禱，而毫不費力且自發地做到這一點。如果這種情況沒有發生，並且你發覺自己有困難，那麼在白天，你需要想像自己的身體是清淨的幻身（如同你自己的禪修本尊），你正迅速向上飛越整個虛空，來來去去非常流暢。如果你很強烈地想像自己在白天具有這些力量，那麼在夜晚你的夢中——因為夢正是白天習氣的延伸——也會發生同樣的現象。剛開始時，只是模糊地出現，但是它逐漸會變得越來越清晰，直到體驗看起來就像你認為的平日體驗一樣真實。

[SW]

夢修是個漫長的過程，多年時間長河中，經歷各種身體、精神乃至能量上的問題，使得夢修之路顛簸難行。自己有沒有進步還是原地踏步，自己最清楚。講述自己出體或飛行的一千零一夢，似乎也沒多大意思，畢竟聽者若只是當成娛樂，那講述者也會自討無趣，所以還是閉嘴比較好。

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Here there is a pitfall to be avoided, namely the tendency to develop spiritual pride. For instance, if one has been able to apprehend a dream, transform it into a visitation with a buddha or a journey to a pure realm, then one may also develop a strong tendency to want to boast about this accomplishment to others. There are many who are inclined to very quickly express what they think is a spiritual accomplishment to others, saying, "Oh, I was able to fly into space in my dream, and I had his accomplishment," and so on. The problem with that is, inasmuch as it was able to occur due to an ungrasping mind, if you then allow the grasping mind to cling to that state, you have created a stronger habit of grasping than you had before you started, which will completely block any further spiritual development. It is like building a big wall on the path. If you boast about your accomplishments in the dream state to people who have accomplished identitylessness of self and who keep their spiritual insights private, then they are easily able to see your impeded state of awareness. Inasmuch as you are probably trying to impress such people (whether they are your mentor or not), you will surely make a fool of yourself, unbeknownst to yourself. It is much more useful to remain silent.

這裡有一個陷阱要避免，那就是發展心靈傲慢的傾向。例如，如果一個人能夠知夢，將夢轉變成朝謁一位佛或一趟淨土之旅，那麼他也會傾向於將這種成就吹噓給別人。有許多人傾向於非常快地向他人表達他們認為是心靈上的成就，說：「哦，我能在夢中飛入太空，我得到了這個成就」等等之類的。這樣做的問題是，由於它可能是由於不執著的心所致，因此如果你讓執著的心執著該狀態，你就已創造出比開始之前更強的執著習氣，這將完全阻止任何進一步的心靈發展。這就像在道路上築起一道大牆。如果你向那些已經圓滿無我並私下持守自己心靈洞見的人，炫耀自己在作夢狀態中的成就，那麼他們很容易就能看出你受阻的意識狀態。由於你可能想讓這些人印象深刻（無論他們是否是你的導師），你肯定會自欺欺人而全然未覺。保持沉默還是比較有用。

Until now we have covered the first two general stages in dream yoga development: dream apprehension and training (on various levels). The third section is the absorption of unification. In the absorption of unification, there are three additional stages of development: unification with the pure illusory body, unification with clear light, and unification with the intermediate state (bardo). (pp. 116-117)

到目前為止，我們已經涵蓋了夢瑜伽發展的前兩個一般階段：夢境認持和調練（各個級別）。第三部分是合一之靜慮。 在合一之靜慮中，有三個附加的發展階段：與清淨幻身合一、與光明合一，以及與中有（中陰）合一。

[SW]

夢瑜伽屬於金剛乘圓滿次第的修法，按金剛乘的修法特色，始終跟禪修本尊有關。此法係德達林巴所取出的一套金剛薩埵伏藏法，當中所包含的夢瑜伽修法，故其主尊是金剛薩埵。

羅千達瑪師利是德達林巴的弟弟，將夢瑜伽自以上金剛薩埵伏藏法中單獨挑出闡釋，而成為更容易入門的修法。羅千達瑪師利認為：「在諸多成就佛果的方法中，或許透過夢的修持，能夠提供一個容易成佛的管道。」

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We begin with the absorption of unification with the pure illusory body, as the root text states, "Then look upon your divine body as an illusion and fall asleep strongly imagining this. If while sleeping, appearances of ferocious animals, fire, flood, and other dangers arise, with the sense that they are nonexistent and merely appearances, meditate upon them as being merged with your mind and meditate on your divine body as an illusion." Here, as before, you need to pray that your divine form in the dream may appear like an illusion, and you need to meditate upon your body as a divine form as you are going to sleep, making the prayer that it may appear as an illusion. During the day, you must not only determine to apprehend dreams, but to think repeatedly, "Tonight it's not enough to recognize my dreams as dreams; I must also transform the divine form of the meditational deity so that it is like an illusion, appearing empty and free of clinging."

我們從「與清淨幻身合一之靜慮（禪定）」開始，正如根本文所言：「然後，〔自〕觀本尊身為一種幻化，強烈觀想此而入睡。如果在睡覺時，出現兇猛的動物、火災、洪水和其他危險時，知道這些並不存在，只是表相，禪修其與你的心融合，然後禪修自己的本尊身為幻相。」在這裡，像以前一樣，你需要祈禱夢中你的本尊形象如幻般出現，並且在你入睡時需要禪修你的身體為本尊的形象，祈禱它如幻般顯現。在白天，你不僅必須下決心知夢，而且要反覆思維：「今晚只是夢中知夢還不夠，我還要轉化為禪修本尊的形象，顯現空性並離於執著。」

If, while you are sleeping at night, you are able to take a frightening apparition, something terrifying, and effortlessly transform it into a divine form (that of the deity), then this is suitable for accomplishing this stage of the practice. In fact, this is the best. (pp. 117-118)

你在晚上睡覺時，若能藉某種恐怖嚇人的幻影，毫不費力地將其轉化成聖尊（本尊的形象），那麼這就可以用來完成此階段的練習。事實上，此為最佳。

[SW]

在清明夢的變夢階段，金剛乘有將夢中顯現的人或物轉化為本尊的練習，這是基於我們對本尊身也是幻化的一種概念而為之。

在唐望的「做夢的藝術」並沒有這種將 A 物轉為 B 物的任務，反而是著重於穩定夢中事物的呈現，不讓它走樣，這是為了訓練一致性，當然主要是為了聚合點的定著，不要飄來飄去。

另外第三關一開始的任務，是要去區分夢中事物是你的投射，還是真實的外來能量。換言之，如果屬於外來能量，你是變不動它的，只能將它打回原形，也就是能量本身。

關於這一點才有些辨別咒（或降魔咒）可以應用。夢行者最好學起來，因為一旦你在清明夢中的訓練擴大了活動範圍，就難保不會出現其他種類的眾生。有一個南懷瑾講過的降魔咒可以學起來：「嗡哈哩底嘎」。

https://www.bukon.org.tw/disc/view.php? ... page_num=1

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To be able to effortlessly transform a frightening apparition into the divine form of the deity is excellent. If you find that you're not able to do that, then the other way to approach it is to remind yourself again during the day, "I've fallen asleep, I'm dreaming. These appearances are visions of a dream. Since dreams are deceptive appearances of my own mind, they can be changed in any way whatsoever (which is similar to what we've already covered); so now I shall transform these appearances into the form of the deity." Reflecting in this way, you meditate upon transforming yourself into the divine form of the deity and train in the illusory, dreamlike imagination. You can mediate upon the divine form appearing like a reflection in a mirror in order to understand the illusory nature. Think of it as being like a reflection in a mirror, or like the reflection of the moon in a clear, still body of water. Imagine that it has no true, inherent existence; it is simply luminously clear and empty. Think that this is the very nature of appearance. By creating this habit again and again in the daytime through imaginative techniques, at nighttime you will have a stronger habit and a stronger ability not to be frightened during nightmares. Rather, at the moment of that apparition, simply see it as the illusory form of the deity with which you have previously been working.

能夠毫不費力地將令人恐懼的幻影轉化為本尊身是極好的。如果你發現自己無法做到這一點，那麼另一種解決方法是在白天再次提醒自己：「我已經睡著了，我正在作夢。這些現相是夢境。因為夢是我自心的欺妄表相，可以用任何方式改變（這與我們已經介紹的內容類似）；所以現在我將轉化這些表相為本尊。」以這種方式進行反思，你禪修於將自己轉化為本尊，並在虛幻、夢般的想像中進行訓練。你可以禪修於本尊身，就像鏡子中的反射一樣，以了解虛幻的本質。把它想像成鏡子中的反射，或者像月亮在清澈、靜止的水中的反射。想像它沒有真實、固有的存在；它只是光亮地空透。思維這正是現相的本質。藉由白天以想像的技巧一次又一次地養成這種習慣，在夜間，你將擁有更強的習慣和更強的能力，在噩夢中不會受到驚嚇。相反地，在出現幻影之時，只需將其視為你之前一直在觀修的本尊的幻身。

This particular stage of the dream yoga training corresponds directly to the bardo of intrinsic reality which occurs after the bardo of the moment of death. After the subtle mind has separated from the body, the mind (which is a mental body now) experiences itself beginning to travel through the intermediate state, separated from the gross corporeal body. However, it still carries with it the same mental impressions. Therefore, if through training in the dream state, you have the ability to recognize yourself as the illusory form of the deity, you can then multiply the appearance of that form into countless impressions of peaceful, expansive, powerful, or wrathful embodiments - whatever you wish to create. Likewise, in the bardo, all of these types of phenomenal projections will arise from one's own mind. They will be recognized as manifestations of illusory form, and all fear will dissolve in that moment. Herein lies the key to liberation in the bardo of intrinsic reality - recogzizing that all is merely a projection of one's own mind. (pp. 118-119)

夢瑜伽訓練的這個特定階段，直接對應於內在實相中陰，其發生在臨終中陰之後。在微細心與身體分離之後，這個心（現在是意生身）經歷自己自粗重身脫離，開始於中陰階段去遊歷。然而，它仍然帶有相同的心理印象。因此，如果透過在夢境中進行訓練，你有能力將自己認作是本尊的幻身，你就能複製那個形象為無數寂靜、廣闊、強大或忿怒尊——無論你希望怎麼創造。同樣地，在中陰中，所有這些類型的現象投射都將由自心生起。它們將被視為虛幻形象的顯現，所有恐懼就會在那一刻消散。這就是在實相中陰解脫的關鍵——認識到一切都只是一個人自心的投射。