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

嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

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。

嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-03-28, 23:59

我之所以從 Amazon 買到這本書,是因為南開諾布仁波切《夢瑜伽與自然光的修習》中提到這段:

「來自這些古老傳統對於夢境工作的技巧描述是很重要的,因為這些傳統正瀕臨滅絕的危機。儘管關於夢的一般性主題已經出版了很多書籍,但在本書第一版出版時,相對而言只有很少的書將夢境工作帶進靈性修行的脈絡中。佛教、苯教和道教老師都承認這種處境已影響他們採取更為公開教授的決定,因此在過去十年間,深受人們敬仰的上師如達賴喇嘛、丹增旺杰(Tenzin Wangyal)和嘉初仁波切(Gyatrul Rinpoche),就夢境工作的主題都出版了書籍,作為對「夢瑜伽」(Dream Yoga)中所發現之技巧方法的補述。」(pp. 52-53 )


Oral Commentary to the Root Text on Releasing Oneself from Essential Delusion
對根本文《惑中幻妄自解脫》之口授釋論


The teaching here today on dream yoga concerns six different intermediate states that occur in cyclic existence, which are called bardos. If one has received these teachings and successfully prepared oneself through practice, then to accomplish this "bardo of the dream state" is to simultaneously prepare oneself for all "bardo states." The similarity of the bardo states cannot be underestimated when you take into consideration the repetitive cycles of conditioned existence. The dream bardo stands out as a separate state or experience with which you seem to be very familiar. In this teaching you should merge that familiarity with reality. (p. 93)

今天關於夢瑜伽的教授,主要探討輪迴中六種不同的中介狀態,稱為「中陰」。如果你領受過這些教法,並成功地透過修持而將自己準備妥善,那麼要成就這種「夢中陰」,也要同時使自己準備好所有的「中陰狀態」。當你思及受限輪迴的重複週期時,不要低估了中陰狀態的相似性。夢中陰以一種個別單獨的狀態或經驗而引人注目,大家對此似乎都很熟悉。在此教法中你應該將這種熟悉與現實融合。

This particular dream yoga teaching is based on a treasure of Vajrasattva that belongs to the well-known terton Terdag Lingpa. It was written down in the form of notes by the great scholar Lochen Dharma Shri and is a well-known practice in the Nyingma tradition. The title of this text is Release Oneself from Essential Delusion. The release of oneself from delusion is an ongoing process as long as you remain in a state of impure awareness. These notes that comprise the root text for this practice instruct you in how to release the mind from impure awareness according to Vajrasattva's mind accomplishment of the dream state. (pp. 93-94)

這個特殊的夢瑜伽修法,是基於一套屬於著名伏藏師德達林巴的金剛薩埵伏藏法系,由偉大的學者(大譯師)羅千達瑪師利(Lochen Dharma Shri,德達林巴之弟)以註解的形式寫下的,在寧瑪派傳承中是很知名的修法。此本文的標題是《惑中迷妄自解脫》(從基本妄想中自解脫):只要你依然處在不淨覺知中,由迷妄中自解脫就是一個持續的過程。構成此修法根本文的這些註解,即根據「金剛薩意成就之夢修導引」,指導你如何從不淨的覺知中解脫自心。

(translated from: Venerable Gyatrul Rinpoche, Meditation, Transformation, and Dream Yoga, 2nd edition USA 2002)
SW
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-03-29, 00:00

The text begins with the author's homage and then the statement of his commitment. The author pays homage to the guide and spiritual mentor Vajrasattva in the first stanza of the root text. This text provides a brief instruction on how to accomplish the mind of Vajrasattva by way of apprehending and transforming dreams. The teachings is divide into two parts: the preparatory part of the training and the actual training itself.

本文由作者的禮敬開始,然後是他發願的陳述。在根本文的第一個偈頌中,作者向導師金剛薩埵禮敬。本文簡要介紹了如何藉由瞭解和轉化夢的方式,來達到金剛薩埵意成就。此教法內容分為兩個部分:訓練的準備部分(前行),以及實際的訓練(正行)本身。

The preparatory stages of the training involve the preliminary practices, called ngondro. The ngondro is linked to the preparation of a field for planting crops. Initially, you prepare the field as best as you can, removing all the unwanted weeds, stones, boulders and so forth, making the soil as fertile, rich and workable as possible. This is the same procedure needed in spiritual training. In order to prepare the field of your mind according to this system, you perform the preliminary practices. The preliminary practices employ specific skillful methods to weed out the grosser delusions in the mindstream and prepare the mind for the stages of practice and realization that follow, such as deity generation, dissolution, the Great Perfection, and so forth. (p. 94)

訓練的準備階段涉及稱為四或五加行的前行修法。四或五加行與準備種植農作物的田地有關。一開始,你要盡可能地把田地準備好,清除所有不需要的雜草、石頭和大圓石等,使土壤盡可能肥沃、豐饒和堪用。這與心靈訓練中所需的步驟相同。為了要準備好你心的田地,根據此系統,你要從事前行的修法。前行修法運用特定善巧的方法,來清除心續中比較粗重的妄想,並使心為隨後的修證階段做好準備,例如本尊的生起次第、圓滿次第、和大圓滿等等。
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-04-10, 23:42

Many of you are very unstable in your practice and in your life in general, with many highs and lows, like a teeter-totter. The main reason this occurs is because you lack the foundation necessary upon which to build stability. You have failed to cultivate a pure, clean field, the mindstream, that you can then apply to the practices. This is best done by accomplishing the preliminaries. Many people, even after ten years of practice, will find that they are still have an abundance of obstacles and doubt. The only reason for this is their failure to prepare the field of the mind, which is in fact the accomplishment of the preliminaries prior to moving on to higher, more advanced techniques which the mind is simply not ready to receive. (p. 95)

一般來說,你們很多人在實修和生活中都非常不穩定,有許多的起起伏伏,就像個蹺蹺板。發生這種情況的主要原因,是因為你缺乏建立穩定性所必需的基礎。你沒有培養出一個純粹、乾淨的田地——即心相續,讓你可以應用於實修。完成前行修法是最好的辦法。許多人即使經過十年的實修,發現自己依然還有很多障礙和疑惑。對於此唯一的原因,就是他們沒有準備好心的田地,準備事實上也就是完成前行,其優先於步入更高、更進階的技巧,這些心根本還無法接受。

This is true not only for Buddhist practitioners, but also for Christians, Muslims, Hindus and all practitioners of the great religions of the world. The basic principles of all true religions are very pure. What you see as impure is simply the inability of those who adhere to them. So as Buddhists, for instance, if you fail to embrace and internalize the basic principles and concepts of the practice, then your mind is always going to be overrun by the five mental afflictions. These negative afflictions are desire, hatred, jealousy, pride, and ignorance. They are the basic obstacles which impede you from making any true progress on the path. This is, in fact, the function of the preliminary training to prepare the field of the mind so that you are actually able to put to rest the gross delusions and give rise to your innermost qualities. This allows you to actualize your true bodhicitta nature, the mind which cares about others more than self. (pp. 95-96)

這不僅對佛教修行者來說是正確的,對於基督教、穆斯林,印度教和世界上所有偉大宗教的所有修行者亦然。所有真正的宗教的基本原則都是非常純正清淨的。你見到的不清淨僅僅是那些堅持於其信仰者的無能。佛教徒亦然,例如,如果你不能接受和內化修行的基本原理和概念,那麼你的心將永遠被五種痛苦所驅使。這些負面的痛苦是貪欲、瞋恨、嫉妒、驕慢和愚癡。它們是阻礙你在修道上取得任何真正進展的基本障礙。事實上,這就是前行訓練以準備心的田地的功能所在,如此你就確實能夠放下粗重的妄想,並提高自己的內在品質。這使你可以實現自己的真正菩提本性,即重他逾己的心。
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-05-02, 23:45

(夢瑜伽前行修法略)這裡跳過兩頁的前行講解。當然如果你想要依傳承方式來修持夢瑜伽,由於此文本名為《金剛薩埵意成就之夢修引導》,故其前行就是進行以金剛薩埵為觀想本尊之淨化修法。

再來就是進入正行,分三:持夢、調煉、合一之靜慮。


The second part of this practice, the actual dream yoga, is practiced according to your own stage of development. Each stage naturally leads to the next experience. The first stage is the teaching on apprehending dreams. After you become adept at dream apprehension, you enter upon the second stage, which is to train in transforming dreams. This then leads to the remaining stages of development, the training in the absorption of unification. Each of these three stages has sub-stages of corresponding development.

此修法的第二部分,即實際的夢瑜伽,是根據你自己的發展階段進行練習的。每個階段自然會帶來下一個體驗。第一階段是關於知夢的教導。當你對於知夢變得熟練之後,你便進入第二階段,即訓練如何轉變夢,然後步向發展的其餘階段,即融合收攝的訓練。這三個階段中的每個階段都有相應發展的子階段。

Concerning the first stage - the apprehension of dreams - there are two parts beginning with daytime practice. During the daytime, one must sustain mindfulness without distraction. This mindfulness is to constantly remind oneself that all daytime appearances are nothing other than a dream. Throughout the different experiences during the daytime reality, you just keep on mindfully sustaining the awareness, "This is a dream, this is a dream, I'm asleep and I'm dreaming," and this will create a habit. The second stage is that, at night, you must strongly discipline yourself in the quintessential instructions. The mind must be strong enough to take the quintessential instructions, which is what you are receiving now, and apply the instructions in the midst of a dream. For instance, even if you are having a nightmare or some frightening experience, the mind must be able to apprehend that it is a dream although the experience seems to be intensely real. (p. 104)

關於第一階段:知夢,從白天的練習開始有兩個部分。在白天,必須保持正念,不要分心。這種正念是要不斷地提醒自己,所有白晝的顯現相不外乎是一個夢。在白天現實的各種不同經歷中,你只要繼續保持覺知,即「這是一個夢、這是一個夢想,我睡著了,我正在作夢」,這就會養成一種習慣。第二階段是在晚上,你必須嚴格按照精髓指導來訓練自己。心必須足夠強大,能夠受持你現在正在接受的精髓指導,並在夢中應用這些指導。例如,即使你正在作噩夢或經歷一些令人恐懼的事情,心必須能夠認知這是一個夢,儘管所經歷的看起來非常真實。
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章yetijkd » 2020-05-09, 11:30

感恩分享
个人微信公众号:金刚心髓莲花洲(实修心得原创分享)
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-05-17, 23:30

This daytime training is called "sustaining mindfulness without distraction during the daytime experience." It should be clear that this does not mean you are sleeping. This practice occurs when you are awake and going about the usual routine of a day. You must simply remind yourself again and again that you have fallen asleep and that your experience is a dream, in order to establish the habit of lucid dreaming.

這種白天的訓練稱為「在白天的經驗中保持正念而不分心」。說的不是你正在睡覺,這應該很清楚。這個訓練是當你醒來並按每天日常例行活動進行的。你只是必須一次又一次地提醒自己你已經睡著了、你所經歷的就是一場夢,以建立清明夢的習慣。

Then you are ready to begin the practice for night-time, which is the application of strong discipline in the quintessential instructions. Even though you may be feeling quite sleepy or uneasy, you should not be too anxious to fall asleep immediately. Take a few moments to calm and center the mind. The root text says, "Lie down to sleep with the resolve to apprehend your dream. Let your behavior be unhurried and calm. As for the mind, in your heart imagine a white, stainless A sending forth varicolored rays of light which melt samsara and nirvana into light and dissolve them into the A. Fall asleep with the sense of a clear vision, like the moon rising in a stainless sky. It is sure your dreams will be many and they will be clear." (pp. 104-105 )

然後你就可以開始夜間的練習了,這是在精要指導中嚴格紀律的實修。即使你可能感到困倦或不安,也不要太急著想立即入睡。花一些時間使頭腦平靜和集中。根本文說:「帶要知夢的決心躺下睡覺。讓你的行為不疾不徐而平靜。至於你的心,在你心間想像一個白色、無垢的藏文阿(A)字,散放出彩色的光芒,將輪迴和涅槃化為光,並融入阿字。以這樣清晰的觀想入睡,就像月亮在無垢的天空中升起。如此一來,你的夢必定會很多,而且也會很清楚。」
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-05-18, 23:50

After calming the mind, meditate upon the guru and recall the kindness of the lama as mentioned before. In a state of sincere devotion and reverence, you should continue to pray in the following way: "Tonight may I dream many dreams. May I have many dreams, and may my dreams be very clear. May they be very good. May I recognize the dream as a dream. Simply put, may I apprehend my dream." With that prayer in mind, as your final thought, you should try to fall asleep either in the sitting meditation posture, the sage or rishi posture, or the posture known as the "sleeping snow lion." (p. 105)

心平靜下來後,觀想上師,並憶起之前提到的喇嘛上師的仁慈。在誠摯敬信的狀態下,你應該繼續以下列方式祈請:「今晚願我可以作很多夢。願我有很多夢,而且我的夢都很清楚。願它們都是善夢。願我可以認識到夢是為夢(夢中知夢)。或單純這樣想:願我可以知夢。」在心裡這樣祈禱,作為你的最後一念,你應該試著以禪坐姿、仙人坐式,或被稱為「獅子臥」的姿勢入睡。

The meditation posture is called the seven-point posture of Buddha Vairocana and requires legs crossed right over left in the full or half lotus position, a straight spine, relaxed arms, hands right over left in your lap, chin tucked in slightly, eyes gazing out over the tip of your nose and the tip of the tongue touching the roof of your mouth. This posture is to be maintained until you naturally fall asleep; and if thereafter the posture shifts, it is no longer relevant. The rishi posture is to sit with knees up parallel to the chest, right leg crossed in front of left with crossed arms (right over left) and elbows touching knees with fingertips toughing opposite shoulders. Feet are flat on the ground. The third, most popular option is the sleeping snow lion posture. Here you are on your right side with right hand under your head (or pillow), knees tucked in slightly with left arm extended down the side of the body. This is the posture assumed by Lord Buddha Shakyamuni when he passed into parinirvana. (p. 106)

禪修姿勢被稱為毗盧七支坐,要求雙腿交叉右在左上全蓮花坐或半蓮花坐,脊椎打直,手臂放鬆,雙手交疊右在左上置於膝蓋上,下巴略微收起,眼睛凝視鼻尖,以及舌抵上顎。保持這種姿勢,直到你自然入睡為止。如果睡著後姿勢發生變化,則不再適用。仙人坐式是膝蓋豎起平行於胸,兩腿交叉右腿在前,雙臂交叉(右在左之上),手肘接觸膝蓋,指尖接觸另邊肩膀。腳平放地面。第三種,最受歡迎的選項是獅子臥式。這裡,你右側臥,右手放在頭(或枕頭)下面,膝蓋略微收起,左臂向下延伸置於身體一側。這是釋迦牟尼佛般涅槃時所採取的姿勢。
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-06-12, 23:57

It is most important not to be hurried so that you do not disturb the natural, subtle flow of the body's energies. It is ideal if your head points to the north with your face toward to west. In terms of the body, this is how you should position yourself to fall asleep. In terms of the mind, you should consider that, in the center of the physical location of your heart, a clear, empty syllable A appears which is clear white and luminous. Do not forget to maintain pure awareness of self-nature as the embodiment of primordial wisdom (the deity). You should allow your mind to remain in equipoise upon this stainless white syllable A.

最重要的是不要著急,以免干擾身體能量自然、微細的流動。若你的頭朝北、臉朝西會比較理想。就身體而言,這就是你應該入睡的姿勢。就心而言,你應觀想在身體中央你心的位置,出現一個清楚而空性的種子字A,其白晰而明亮。不要忘了保持對自性——本來智慧(本尊)之體現——的清淨覺知(淨覺)。你應該讓你的心安住於這個無染的白色種子字A。

At this point, once again you may invoke the blessings of the lama by recalling his or her kindness. Inspired by pure faith and devotion, once again state your aspiration to recall the apprehend your dreams. With that as your final thought, from the syllable A, five-colored rainbow light rays radiate to encompass all of phenomenal existence. Imagine that there is no place where the rays do not pervade. All appearances become like five-colored rainbow light. Consider that all appearances are just like a dream and that all the light rays and patterns are but a dream. Then consider that all the light rays dissolve all appearances of samsara and nirvana into shimmers of light which are also like a dream. Imagine then all appearances as shimmering light being drawn back to reabsorb and dissolve into the A in your heart. Then focus solely upon the syllable A appearing lucidly like a radiant image of the moon rising in a clear sky. At this point the mind is concentrating solely upon A, without grasping, simply remaining aware. By falling asleep in this way, you will have many clear dreams, and you will apprehend your dreams, thinking, "This is a dream," while you are in the middle of it, or just shortly after it begins. (p. 107)

此時,你可以再次憶起上師的慈悲來喚起上師的加持。出於清淨的虔敬心,再次表達出你渴望記起並認知你的夢。以此作為你的最後一念,從種子字A發出五彩光芒,涵蓋一切現象的存有。想像沒有一處不被這些光芒所瀰漫。所有的現相都變成像是五色虹光。想像所有的現相都像夢一樣,而所有光芒和圖案不過是一個夢。 然後想像所有光芒將輪迴和涅槃一切現相消融於閃爍的光,也像夢一樣。接著想像一切現相消融為的閃爍光,都被拉回,並重新收攝並消融到你心中的A。 然後只專注於種子字A,它像月亮在清朗的天空中升起的明月一樣清晰地出現。 在這時,心只專注於A,而沒有執取,只是保持覺知。以這種方式入睡,你將會有許多清晰的夢,並且你會在夢的中間或夢境剛開始就知夢,並想到:「這是一個夢。」
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-06-23, 23:43

As soon as you apprehend your dream, two sorts of experiences may occur. The first experience is apprehending what's called a gentle dream. This entails thinking, "This is a dream," and then having many periods of deep sleep which follow the thought, "This is a dream." Apprehending a rough dream, which is the second experience, involves nightmares such as falling off a cliff or being chased by a wild animal or a ferocious dog and, while in the middle of that experience, still apprehending it as a dream. This is what called apprehending a rough or coarse dream.

一旦你意識到自己在作夢,就會發生兩種經驗。第一種經驗是認知所謂柔和的夢(柔和認持夢境)。 這需要思維或憶念:「這是一個夢」,跟隨「這是一個夢」這個念頭,然後有許多深睡期。 認知一個粗暴的夢(猛然認持夢境),是第二種經驗,涉及噩夢,例如掉下懸崖或被野獸或兇猛的狗追趕,當在此種經歷中,能認知夢。 這就是所謂的認持粗暴的夢。

If you do not apprehend the dream, when you awaken, reflect, "At dusk (or whenever it was) I had such a dream, but I didn't apprehend it correctly." Then you should look ahead and mediate on all phenomena as illusory in the same way that you had been doing before, and you should re-establish your commitment. Think, "Now, by all means, I shall apprehend the dream without any distraction." Then just as before, by employing the methods, fall asleep and try again. (pp. 107-108)

如果沒有知夢,當你醒來時,請反思:「在夜暮時分(或無論何時),我作了這樣的夢,但我沒有正確地知夢。」 然後,你應該像之前所做的一樣,預見並禪修所有現象皆是虛幻的,並重新建立自己的承諾。想一想,「現在,不管用任何方式,我一定會在沒有任何分心的情況下知夢。」然後像以前一樣,運用這些方法入睡,再試一次。
SW
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註冊時間: 2012-03-05, 16:23
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Re: 嘉初仁波切/夢瑜伽《惑中幻妄自解脫》口授釋論

文章SW » 2020-06-27, 23:57

由於每人睡眠時間不同,若以一般凌晨十二點入睡、八點起床這樣的躺床八小時而言,若在入睡前即觀修心間白阿,由於清明的力量不容易穿透因疲累所致的深睡期,故才建議在至少睡了 1/2 以上至 2/3 時間以後,再練習以下所建議的觀想。

亦即清晨五六點時若自然甦醒小解,或設輕微振動之鬧鈴將自己喚醒,這時無論是觀想心間白阿明點,或簡單持寶瓶氣七次,以這樣清明的能量便比較容易去貫穿後面兩小時的淺睡,容易達成知夢。

至於中途醒來不大容易再入睡者,時間可以更提早,以免接近平常醒來時間就不容易再次入睡。


If it occurs that you still do not apprehend the dream, then you should try the following. In terms of time, there are three periods to consider: the first light of dawn, dawn, and sunrise. During any of these three times, when you are still able to sleep longer if you awaken, then you should position your body and earnestly meditate upon the A in your heart and perform the same procedure again. Generate a very strong resolve that you will indeed apprehend your dream.

如果你仍然沒有知夢,請嘗試以下方法。在時間方面,需要考慮三個時段:黎明第一道曙光、黎明和日出。在這三個時段中的任何時段,如果你醒來後仍然能夠再睡久一點,那麼你應擺好身體,認真觀想心間的阿字,然後再次執行相同的步驟。產生一個非常堅定的決心,你決定會知夢的。

In short, if you are unable to apprehend your dreams in a normal sense after numerous attempts, then try to make use of any one or all of these three periods of time. Do not forget the three physical postures as well. The meditation remains the same in all cases. The most important thing to bear in mind is to maintain awareness of A without any mental grasping and to fall asleep in that state without letting any other thoughts intrude. You must try to fall asleep before the intrusion of mental distraction. By continuous, undistracted effort and mindfulness of the dreamlike nature of daytime phenomena, both during and after meditation, when you fall asleep at night the gross appearances of the waking state will vanish. This is the key point: to maintain the daytime awareness to a point where gross appearances will vanish so that you can apply the method and fall asleep without the intrusion of ordinary, coarse discursive thoughts. (pp. 108-109)

簡而言之,如果你在經過多次嘗試後仍無法正常知夢,那麼請試著利用這三個時段中的任何一個或全部。同樣不要忘了三個身體姿勢。在所有情況下禪修都保持不變。要記住最重要的是在保持對〔藏文〕阿字的覺知,而沒有任何心智執取,並在該狀態下入睡,不讓任何其他想法侵入。你必須在任何其他念頭侵入前試著入睡。藉由持續不散亂的努力和對白晝現象如夢的本質保持正念,當你晚上入睡,清醒狀態的粗重表象將消失。這就是重點:保持白天的覺知至某一點,粗重的表象會消失,這樣你就可以應用此方法並入睡,而沒有普通的、粗重散漫的念頭侵入。
SW
系統管理員
 
文章: 4159
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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