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

卡斯塔尼達《The Wheel of Time》閱讀札記

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。

The Wheel of Time:A Separate Reality (1)

文章SW » 2012-03-13, 11:37

2010/07/27 Tue, cloudy/raining, outdoor 31-29°C The Wheel of Time:A Separate Reality (1)


‧Feeling important makes one heavy, clumsy and vain. To be a warrior one needs to be light and fluid. (p. 30)

‧When a warrior learns to see he sees that a man is a luminous egg whether he's a beggar or a king, and that there's no way to change anything. (p. 33)

‧A warrior never worries about his fear. Instead, he thinks about the wonders of seeing the flow of energy! (p. 34)

‧A warrior thinks of his death when things become unclear. The idea of death is the only thing that tempers our spirit. (p. 39)

‧A warrior must know first that his acts are useless, and yet, he must proceed as if he didn't know it. That's a shaman's controlled folly. (p. 41)

‧The eyes of man can perform two functions: one is seeing energy at large as it flows in the universe and the other is "looking at things in this world." Neither of these functions is better than the other. (p. 42)

‧A warrior lives by acting, not by thinking about acting, nor by thinking about what he will think when he has finished acting. (p. 43)

‧A warrior chooses a path with heart, any path with heart, and follows it; and then he rejoices and laughs. He knows because he sees that his life will be over altogether too soon. He sees that nothing is more important than anything else. (p. 44)

‧Nothing being more important than anything else, a warrior chooses any act, and acts it out as if it mattered to him. (p. 46)

‧Everything is filled to the brim 邊緣, and everything is equal. (p.48)

Seeing dispels the illusion of victory, or defeat, or suffering. (p. 51)

‧If he needs to eat he finds a way, because he is not hungry; if something hurts his body he finds a way to stop it, because he is not in pain. To be hungry or to be in pain means that the man is not a warrior; and the forces of his hunger and pain will destroy him. (p. 52)

‧Denying oneself is an indulgence. The indulgence of denying is by far the worst; it forces us to believe that we are doing great things, when in effect we are only fixed within ourselves. (p. 53)

‧It (intent) operates in spite of the warrior's indulgence. Intent is what makes him invulnerable. Intent is what sends a shaman through a wall, through space, to infinity. (p. 54)

‧A warrior who sees energy knows that there is no end to the new worlds for our vision. (p. 58)

‧ In fact we maintain our world with our internal talk. A warrior is aware of this and strives to stop his internal talk. (p. 61)

‧The world is incomprehensible. We won't ever understand it; we won't ever unravel its secrets. Thus we must treat the world as it is: a sheer mystery. (p. 62)

‧The things that people do cannot under any conditions be more important than the world. (p. 63)

好了,摘要完畢。這本書就是唐望語錄,後面再加上一點 Commentary,怪不得沒有人要翻譯,連魯宓也沒翻。由於我簡單的電子字典查不到的單字還蠻多的,所以我都是不求甚解看過去,本來想讀第二遍再來重點翻譯,但我可能沒有那個時間了。第二本《解離的真實》(A Separate Reality)是建議閱讀唐望故事的入門首本,至此我們才真正進入卡氏的學徒生涯,第一本《巫士唐望的教誨》可以說是他用來申請 UCLA 人類學博士用的。

In the quotations drawn from A Separate Reality, the mood that the shamans of ancient Mexico affixed to all their intentional endeavors begins to show with remarkable clarity. Don Juan himself pointed out to me in talking about those old shamans that the aspect of their world which was of supreme interest to modern practitioners was the razor-sharp awareness that those shamans had developed about the universal force they called intent. (p. 65)

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The Wheel of Time:A Separate Reality (2)

文章SW » 2012-03-13, 11:37

2010/07/29 Thur, sunny/raining, outdoor 37-28°C The Wheel of Time:A Separate Reality (2)


They explained that the link each of those men had with such a force was so neat and clean that they could affect things to their hearts' content. Don Juan said that the intent of those shamans, developed to such a keen intensity, was the only aid modern practitioners had. He put it in more mundane terms, and said that modern-day practitioners, if they were honest with themselves, would pay whatever price to live under the umbrella of such an intent. (p. 65)


Don Juan asserted that anyone who showed even the slightest interest in the world of the shamans of antiquity was immediately drawn into the circle of their razor-sharp intent. Their intent was, for don Juan, something incommensurable that none of us could successfully fight away. Besides, he reasoned, there was no necessity to fight away such an intent because it was the only thing that counted; it was the essence of the world of those shamans, the world which modern-day practitioners coveted more than anything imaginable. (pp. 65-66)


The mood of the quotations from A Separate Reality is not something that I arranged on purpose. It is a mood that surfaced independent of my aims and wishes. I could even say that it was contrary to what I had in mind. It was the mysterious coil of the wheel of time hidden in the text of the book that had suddenly been activated, and it snapped into a state of tension: a tension that dictated the direction of my endeavors. (p. 66)


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文章SW » 2012-03-13, 11:38

2010/07/31 Sat, cloudy, outdoor 35-28°C 佛法意願能量團

意願是團能量,要鉤上才會有用,佛法色彩的意願能量團則有大悲的滋味。我的想法與經驗猜測是這樣:以佛法例子來看,從無始以來至今,除了本初佛,許多大成就者或開悟者,從修行者一路證到菩薩,再到十地成佛,他們證得了「旦」(Dan)能量的法身境界,同時獲得超越時空的神通與智慧。這些相對於「人類電池」夢鄉的「覺者」錫安人(按:《駭克任務》用語),因為不離法身,總是能進出人世幻象,當然隨時與「旦」能量相連,應機化現各種顯現。當我們於這些覺者化身座前,空掉雜念或須臾稍離自我,無論領受教法、灌頂、諸多法事,偶爾突然被「旦」能量注入,而一嚐法界況味,那能量的感覺,佛法詞彙稱為「大悲」,英文並沒有叫什麼 great sadness 或 great sorrow,great compassion 還接近一點。若你聽南開師解釋三本初智慧:本體、本性、能量(essence, nature and energy),中文書裡稱寧瑪派三句義:體性本淨、自相任運、大悲周遍。依此,能量對應於大悲,英文叫 energy。大悲能量是佛法修行證悟者共同聚集成的龐大能量團,我們偶爾連結到此而淚如雨下。

曾經朋友寫給我,說自己很容易達到高潮,但高潮卻伴隨非常傷心的感覺而哭了起來,讓伴侶手足無措懷疑自己哪裡做得不對。為什麼性交高潮的極端是悲傷呢?又為什麼藏密說性交高潮、打噴嚏等等會瞥見本覺淨光(clear light)?本覺跟大悲能量團有關係嗎?性交高潮觸及本覺連帶大悲能量團,因此淚如雨下,有可能,但打噴嚏時間是太短了,還不夠生理反應讓淚腺作用。這段內容在《心與夢的解析》。這是佛法為何稱此能量為大悲的原因,是真的大悲,除此以外沒有更適合的形容。



(恰美仁波切說)「在向人們灌頂並親自散發加持品時,其中大部分時間我都安住於覺性境界。我無論到哪裡,都被眾多人群簇擁著。在非常嘈雜混亂的環境中念誦傳承和灌頂,導致有時因為失念而迷失,但正念的『監護者』一閃現馬上就能回到『平庸的赤裸覺性』之上;有時雖然進行傳法灌頂迴向等法事活動,卻並未影響到安住本性,反而能在覺性境界中遊刃有餘地完成。尤其在功德迴向時,我提醒自己依據《般若二萬五千頌》所講的有關『三輪體空』迴向功德,依之不捨離修行色彩與功用而予以迴向。」(《大成就者密傳》pp. 40-41)


(詹杜固仁波切說)「比如說,德蕾莎修女、達賴喇嘛或台灣的證嚴法師等偉大人物,他們肯定在過去世做了許多祈願,並把大量的功德迴向給這一世,因此他們擁有很多財富與很高的地位,他們利用這些財富及地位來利益他人,使得他們的善業日益成長壯大。為什麼偉大人物如達賴喇嘛、證嚴法師和德蕾莎修女只要一句話,就可籌得千萬捐款?而當我開口,如果能得到一個兩塊錢紅包已經算是幸運了。明顯的,我在過去世做得不夠,因此這一世我決心要改變它,我要盡最大力量去做更多的好事。」(馬來西亞克切拉出版社《貪得無厭》p. 127)


這些本尊法門,我把它們傳給你,你一定要好好修習啊!」(馬來西亞克切拉出版社《宗喀巴大師傳—漫畫版》pp. 34-35)

想想宗喀巴大師這麼上根利器,被視為第二佛的人都要修財神和護法了,我們光修做夢,想要坐吃山空嗎?卡氏一本潛獵都沒寫,不然也傳授一下唐望股市操作法啊?!不過他自己寫全球暢銷書「唐望故事」遺產七億美金,也夠厲害的了!這麼多錢花不完,還被英國 BBC 挖出購買奢侈品,不行嗎?真是奇怪。
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The Wheel of Time:A Separate Reality (3)

文章SW » 2012-03-13, 11:38

2010/08/03 Tue, sunny, outdoor 38-30°C The Wheel of Time:A Separate Reality (3)

中間跳過兩段不翻譯了,總之我們都知道卡斯塔尼達初學者非常害怕。YL 也提到怕夢中「非人」干擾(我想她說的是鬼啦),我常說出體不能怕的,你的恐懼反而會鉤住對方,不然打不過趕快跑啊!師兄 W 今天來訪也說,以道教而言,人有三魂七魄,鬼好像才兩魂三魄,我們就算被他嚇跑一魂幾魄的,在量體上還是勝過他們。不過我出體、作夢倒是沒有遇到鬼過。所以唐望跟卡氏解釋:

"You are just afraid. That's all there is to it. Don't look for mysterious reasons for your fear. The mysterious reason is right here in front of you, within your reach. It is the intent of the shamans of ancient Mexico. You are dealing with their world, and that world shows its face to you from time to time. Of course, you can't take that sight. Neither could I, in my time. Neither could any one of us." (p. 67)


"You're talking in riddles, don Juan!"
"Yes, I am, for the moment. It will be clear to you someday. At the present, it's idiotic to try to talk about it, or explain anything. Nothing of what I'm trying to show you would make sense. Some inconceivable banality would make infinitely more sense to you at this moment." (p. 67)


He was absolutely right. All my fears were triggered by some banality, of which I was ashamed at the time, and am ashamed of now. I was afraid of demoniacal possession. Such a fear had been encrusted in me very early in life. Anything that was inexplicable was naturally, something evil, something malignant that aimed at destroying me. (pp. 67-68)


師兄 W 講到非人議題時說,非人算什麼?人才最可怕!夢中非人更是沒有現實來得恐怖,他有位朋友的女兒,被鬼附身——整個奪舍——十幾年,現在二十六歲看起來仍然只有十二歲左右。他朋友花了許多錢求神問卜繞了一大圈,結果才知道是前世,她跟女兒是一個人的大小老婆,殺了這個鬼,這鬼這世來索債。直到他朋友終於認了,就是接受自己的業力,甘願悉心照顧像是智障的女兒,那女鬼才離開。他說這才是附身,其他非人什麼干擾都是小咖的啦。

比較起來,我夢中或出體很少真正有懼怕的感覺,多半是戒慎,但少有恐懼,只是提高警覺,保險一點。師兄 W 說因為小時候覺得這些鬼朋友並不太壞,所以對鬼道眾生沒有太多恐懼。我猜想 YL 也是怕被附身之類的,《大法師》、《驅魔神探》看多了,還是什麼經驗造成,可能自己要去源頭認清其本質也是空性的——佛法說法。不是有本書叫《你可以不生氣》嗎,那肯定也有本書叫《你可以不恐懼》,恐懼來時可以控制嗎?換景哪!搞不好非人還不太會換景呢。
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Re: 佛法意願能量團

文章SW » 2012-03-13, 11:39

一修 寫:[不知道達賴喇嘛說的藏傳佛教的經典是不是格魯的教法。




以上講的是 mind 和 nature of mind 的區別。




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The Wheel of Time:A Separate Reality (4)

文章SW » 2012-03-13, 11:39

2010/08/07 Sat, cloudy/raining, outdoor 32-28°C The Wheel of Time:A Separate Reality (4)

He said that the warrior was of course, much more than a mere concept. It was a way of life, and that way of life was the only deterrent to fear, and the only channel which a practitioner could use to let the flow of his activity move on freely. Without the concept of the warrior, the stumbling blocks on the path of knowledge were impossible to overcome. (pp. 68-69)

「他說戰士當然不僅僅是一個概念,那是一種生活方式,是唯一能遏止恐懼的生活方式,也是行者能用來使其行動更加自由的唯一途徑。沒有戰士這樣的概念,在知識道途上的絆腳石是不可能克服的。」南開師也很喜歡講 knowledge,knowledge 就是 knowledge,為何《夢瑜伽》原譯者要翻譯成體驗?我真的是不懂,我們都知道這個知識說的不是心智上的學理的知識,而是深奧的知識,對此的體驗則是另外一回事。

Don Juan defined the warrior as the fighter par excellence. It was a mood facilitated by the intent of the shamans of antiquity; a mood into which any man could enter.
"The intent of those shamans," don Juan said, "was so keen, so powerful, that it would solidify the structure of the warrior in anyone who tapped it, even though they might not be aware of it." (p. 69)


In short, the warrior was, for the shamans of ancient Mexico, a unit of combat so tuned to the fight around him, so extraordinarily alert that in his purest form, he needed nothing superfluous to survive. There was no necessity to make gifts to a warrior, or to prop him up with talk or actions, or to try to give him solace and Incentive. All of those things were included in the structure of the warrior itself. Since that structure was determined by the intent of the shamans of ancient Mexico, they made sure that anything foreseeable would be included. The end result was a fighter who fought alone and drew from his own silent convictions all the impulse he needed to forge ahead, without complaints, without the necessity to be praised. (pp. 69-70)


這個 unit 很有意思,因為我老是抓不住南開師講的是 unit state 還是 union state,後者我知道是所謂明空雙運、還是什麼樂空雙運的結合狀態,就像普賢王佛父(空)與普賢王佛母(智慧)的結合,南開師的意思是說每個人開悟成佛都有其個別狀態,像文殊菩薩不是觀世音菩薩,觀世音菩薩不是長壽佛,因為每人在修道上時的誓願(發願或願力)不同,也就是成佛後其能量顯化模式與方向不同。但另本書上則提到「single state」,他說當我們達到完全禪觀(total contemplation)的經驗時,就會發現我們自己處於 the "single state",也就是本覺的狀態,此即普賢王如來的境界——本初境界(primordial state)。所以我猜測應該講的是個人的 unit state,就跟每個巫士戰士都有自己個別的戰鬥,此為 unit combat(a unit of combat 一個單位的戰鬥)的意思。

不過到底是 union state 還是 unit state?我第一次聽打成 unique state,呵呵,這只有去問南開師本人了:

‧Unit state不是自外於我們,Unit God 就是我們的狀態,明白此,你也可以讀聖經。要如何了解師利星哈大圓滿的真實狀態,如何是我們的真實本性?即本體、自性、能量(essence, nature and energy),不論外在如何顯現,我們內在本性毫不受影響,我們不需要棄絕任何事。如何是自本初以來的真實知識,這是超越努力的。(2010/06/12)

‧嘉納蘇札的教示是關於口訣部且卻的知識,如何應用此知識整合於那樣的狀態。Sawa 意指 all 所有,ekala 意指 unit space,這即是「基且工卓」(Cigshe Kundrol):知一即知全,你不需要一個一個去發現,這是 Sawa ekala。(2010/06/19)

‧如果我們應用並融攝此知識變得更熟悉,之後我們的快樂——相對於輪迴之苦,就會自動示現。如果你想獲得完全證悟,此稱為 unit state,就像顯宗說五道十地,我們一步步進展直到完全證悟,但大圓滿方式裡稱 unit state(或 single state),上師直指你,因為你處於二元境相,你超越此便是真實本性。例如我們應用白阿明點,我們觀想這是二元方式利用心,之後放鬆,不再使用心,這已經代表我們本性,我們從心轉進心之本性。當然之後我們發現真實本性,就能處於該狀態,一旦動念你跟隨就又回到二元。所以我們盡力維持該 unit state。(2010/06/19)

‧分別(distinguish)一切事均有其智慧,當你發現其一就發現全部,因為你具有 Lhundrub 的自圓滿特質,只要有助緣任何事皆可顯現。但就像鏡子你放在箱子裡,則什麼都不會顯現。我們需要擁有 Lhundrub(自圓滿)這樣的知識,本初以來自圓滿的特質,這稱為我們的 unit state,這不是說自己的 unit state 比其他個體卓越,每個眾生都有其個別的 unit state。證悟意味完全超越限制,超越二元與分別,就像所有眾生都是一樣,蓮師說所有開悟眾生在智慧層面無所分別,但並非像印度教成為「合一」(大圓滿說非一非異)。金剛手不是觀世音,觀世音不是文殊師利,但都是開悟眾生,都處於法性智慧、盡皆完美,但其所示現智慧有所不同,因為當文殊師利在道上時有其誓願,長壽佛還在修道上時做了許多跟長壽有關的事,所以所有開悟眾生不會成為梵天(普拉瑪,Prama)。(2010/07/02)
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The Wheel of Time:A Separate Reality (5)

文章SW » 2012-03-13, 11:40

2010/08/12 Thur, sunny/raining, outdoor 34-28°C The Wheel of Time:A Separate Reality (5)


Personally, I found the concept of the warrior fascinating, and at the same time, one of the most frightening things I had ever encountered. I thought it was a concept that, if I adopted it, would bind me into servitude, and wouldn't give me the time or the disposition to protest or examine or complain. Complaining had been my lifelong habit, and truthfully, I would have fought tooth and nail not to give it up. I thought that complaining was the sign of a sensitive, courageous, forthright man who has no qualms in stating his facts, his likes and dislikes. If all of that was going to turn into a fighting organism, I stood to lose more than I could afford. (p. 70)


These were my inner thoughts. And yet, I coveted the direction, the peace, the efficiency of the warrior. One of the great aids that the shamans of ancient Mexico employed in establishing the concept of the warrior was the idea of taking our death as a companion, a witness to our acts. Don Juan said that once that premise is accepted, in whatever mild form, a bridge is formed which extends across the gap between our world of daily affairs, and something that is in front of us, but has no name; something that is lost in a fog, and doesn't seem to exist; something so terribly unclear that it cannot be used as a point of reference, and yet, it is there, undeniably present. (pp. 70-71)

「這些是我內心所想的,然而,我卻渴望戰士的方向、平靜和效率。古墨西哥薩滿巫士」aids,Google 翻譯成愛滋病,呵呵,「從事於建立戰士概念最大的幫助之一,就是以死亡為伴的想法,死亡是我們行動的見證人。唐望說一旦這個前提被接受,以不管什麼溫和的形式,一座橫越我們日常世界和某物間之缺口的橋樑即形成。這個某物在我們面前卻沒有名字;其被遺落在霧中,看起來似乎也不存在;這個某物是如此非常不清楚,以致於無法作為一個參考點,然而,它就在那,無可否認地存在。」

Don Juan claimed that the only being on earth capable of crossing over that bridge was the warrior: silent in his struggle, undetainable because he has nothing to lose, functional and efficacious because he has everything to gain. (p. 71)



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Wheel of Time:Journey to Ixtlan(1)

文章SW » 2012-03-13, 11:40

2010/08/21 Sat, sunny, outdoor 34-29°C The Wheel of Time:Journey to Ixtlan(1)



‧We hardly ever realize that we can cut anything out of our lives, anytime, in the blink of an eye. (p. 75)

「人們很少瞭解到,我們可以在任何時候,把任何事從生命中去除掉,就像這樣。」他用大拇指摩擦中指發出響聲。(《巫士唐望的世界》p. 63)

這是 for sure 的,不僅對於習慣,因果業力也不是必然承受之重,南開師講過好幾次這種操作方法,但是可能沒辦法 in the blink of an eye。來看南開師怎麼說:



‧One shouldn't worry about taking pictures or making tape recordings. Those are superfluities 多餘 of sedate 平靜 lives. One should worry about the spirit, which is always receding. (p. 76 )
‧(補)A warrior doesn't need personal history. One day, he finds it is no longer necessary for him, and he drop it. (p. 77)
‧Personal history must be constantly renewed by telling parents, relatives, and friends everything one does. On the other hand, for the warrior who has no personal history, no explanations are needed; nobody is angry or disillusioned with his acts. And above all, no one pins him down with their thoughts and their expectations. (p. 78)

巫士是不拍照的,後面會講到抹去個人歷史,因為別人知道你越多,就對你有越多心念投射;若他們知道你的名字與相貌就會「觀想」,無疑中有個 target,讓他們正中目標。但我們是沒有辦法,上網(度生)的關係,有時是公司官方網站,但盡量少放自己照片是巫士的行徑,不像現在這麼多愚蠢的麻瓜,把自己所有事情都披在 facebook 上。那天我看到朋友寄來的 facebook 加入好友,某個跟我有很遙遠關係的網友有好友 256 個,嗯希望他結婚時「好友」都能來,就可以席開 25 桌了。

‧As long as a man feels that he is the most important thing in the world, he cannot really appreciate the world around him. He is like a horse with blinders; all he sees is himself, apart from everything else. (p. 80)



‧Whenever a warrior decides to do something, he must go all the way, but he must take responsibility for what he does. No matter what he does, he must know first why he is doing it, and then he must proceed with his actions without having doubts or remorse 懊悔自責 about them. (p. 82)

‧接下來是態度,基本的態度就是相應於你任何情況。西方社會和東方社會每件事也不相應,這跟時空有關不會有一陳不變的規則。所以例如今天我該怎麼穿?跟天氣有關,天氣就是助緣。所以要成為非常負責的(become very responsible),對自己負起責任,要有覺知,而非總是問上師。也許上師可以更了解,但多數時候上師並不知道,因此要對自己負責。(2010/06/19)

其實這些語錄並沒有完全跟原著相同,至少第一句我找不到 sedate,也找不到 receding,果然沒讀過;用 worry 倒是找到了,中文是:

「那麼你就來,不要擔心。」 'Just come then and don't worry.'
「一定要再來。」他輕聲說,同時揮手向我說再見。(《巫士唐望的世界》pp. 64-65)

所以意思是,即便是 quotations 也是 original:第一次出現。我本來還想看看魯宓怎麼翻譯的呢!
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The Wheel of Time:Journey to Ixtlan(2)

文章SW » 2012-03-13, 11:41

2010/08/21 Sat, sunny, outdoor 34-29°C The Wheel of Time:Journey to Ixtlan(2)

第三本唐望故事《巫士唐望的世界》,至此卡氏算是真正拜師成為門徒,因此唐望教授他戰士的方式(a warrior's way)與戰士之道(a warrior's path),聽起來很像南開師常說的 the Dzogchen way、the Path(修道)。總之,成為一個門徒便開始有些「前行」(preliminaries)要做,因此帶到我們耳熟能詳的一些「抹去個人歷史」、「失去自我重要感」、「死亡的忠告」、「對自己負責」、「使自己不被得到」、「打破生活慣性」等「六共同外前行」;「四不共內前行」(四加行)則包括「把自己開放給力量」、「力量的步法」、「不做」、「停頓世界」。這是我亂分的啦,基本上「前行」是心理建設、「加行」是實際練習(practices),係相應於西藏密宗的分法好玩分分罷了。無論如何,第三本《巫士唐望的世界》跟第四本《力量的傳奇》是很重要的兩本書。

‧Nothing could be more or less serious than anything else. In a world where death is the hunter, there are no small or big decisions. There are only decisions that a warrior makes in the face of his inevitable death. (p. 83)

「沒有一件事比任何事更重要或更不重要」,說起來有點大平等性的味道。給予一件事過多的重要性——南開師經常講到,造成我們的過度充電(over charged),心過度充電就安靜不下來,就會製造問題。

‧有些人花數小時討論問題,也許有意義,但有時沒有意義也沒有重要性,你只是要說服對方接受自己的意見。我及其他人(I and others)就是二元的根源,因此製造二元業力。因為我們熟悉於二元見(dualistic vision),這些就會製造越來越來,累積越多,當我們累積更多這類軌跡,情緒就會活躍,就會有行動(運動),製造情緒惡業,以後影響我們在六道如何轉生。(2010/05/05)
‧有些人抱怨自己有很多問題,you’re charged too much,我會要你放鬆,意謂你給予過多重要性,如果佛陀說一切都不真實,你為何要這麼重視它?你就可以放鬆,不要一直為心充電。如果你過度充電而充滿緊張,那就表示你忘了佛陀所說。(2010/08/20)


‧For a warrior, to be inaccessible means that he touches the world around him sparingly. He doesn't use and squeeze people until they have shriveled to nothing, especially the people he loves. (p. 85)
‧A warrior-hunter doesn't worry. To worry is to become accessible, unwittingly accessible. (p. 86)


「使自己不被得到,意思是你要小心保留地碰觸周圍的世界。你不吃五隻鵪鶉,只吃一隻;你不會爲了做烤肉坑而傷害植物;除非必要,否則你不會把自己暴露給風的力量;你不會把其他人的生命利用壓榨到一無所有,尤其是你所愛的人。」(《巫士唐望的世界》pp. 144-146)

所以 The Power of Love 歌詞說:「Each time you reach for me, I do all that I can.」其實使自己太容易被得到,應該改採現在的「半糖族」,half / half,還擁有自己的生活。「「憂慮就會被得到,不知不覺地被得到。一旦你開始憂慮,你就會因爲絕望而抓住任何東西;一旦你抓住東西不放,就會爲之耗盡你的力量,或耗盡你所抓住的人或東西。」(p. 146)所以靈氣第二項守則也說:「就在今天,我不憂慮。」

靈氣師父荷田寫道:「憂慮是一種指標,它顯示出你如何困在自我當中,如何執著所擁有的東西。憂慮的人忘記這個身心其實只是一齣戲劇中被創造出來的角色。」她還說——當然聽起來非常「新時代」——「當你所接受的並不如預期,也要相信那是目前最佳狀況。」(《靈氣:臼井自然療法》pp. 56-57)好險我不用接受什麼,光一個「我是宇宙的中心」就打死了一切顯現。所以,就在今天,我不憂慮;你也不用替我憂慮。對於我們的本質,那不是什麼變數,我們善盡我們自己的義務。(2009/03/10 Journal)


‧A warrior-hunter deals intimately 親密地 with his world, and yet he is inaccessible to that same world. He taps it lightly, stays for as long as he needs to, and then swiftly moves away, leaving hardly a mark. (p. 87)

「你還不明白,」唐望耐心地說,「他不被得到,因爲他沒有把他的世界壓榨得變形。他只是輕觸這世界,需要在這世上停留多久,就停留多久,然後悄然消失,幾乎不留下絲毫痕跡。」(《巫士唐望的世界》p. 147)


‧A warrior-hunter himself has no routines. This is his advantage. He is not at all like the animals he is after, fixed by heavy routines and predictable quirks; he is free, fluid, unpredictable. (p. 88)


‧A warrior must focus his attention on the link between himself and his death. Only under those conditions will his acts have their rightful power. Otherwise they will be. for as long as he lives, the acts of a fool. (p. 92)

「利用它。把你的注意力集中在你和死亡的聯結(link)上,沒有反悔、悲傷或憂慮。集中心思去想,你已經沒有時間了,然後讓你的行動自然發生,讓你的一舉一動都成爲你在世上的最後一戰。只有在這種情况下,你的行動才有正當的力量。否則,你窮盡一生所為,也不過是個膽怯的人而已。」 (《巫士唐望的世界》pp. 162-167)

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The Wheel of Time:Journey to Ixtlan(3)

文章SW » 2012-03-13, 11:41

2010/08/22 Sun, sunny, outdoor 34-29°C The Wheel of Time:Journey to Ixtlan(3)


另外說到個人力量可以儲存,但是「內在寂靜」也可以儲存, 那麼這兩種有什麼關係?


‧If his spirit is distorted he should simply fix it - purge it, make it perfect - because there is no other task in our entire lives which is more worthwhile. Not to fix the spirit is to seek death, and that is the same as to seek nothing, since death is going to overtake us regardless of anything. To seek the perfection of the warrior's spirit is the only task worthy of our temporariness 暫時性, and our manhood. (p. 95)

什麼叫「值得我們的暫時性」?我查一下原文書,也沒有用到 temporariness 這個字,只有說到「To seek the perfection of the warrior's spirit is the only task worthy of our manhood.」,中文翻譯是「追尋戰士的完美精神,是唯一值得我們凡夫俗子去做的事。」(《巫士唐望的世界》p. 197)。

他停頓了許久,然後用十足肯定的語氣說:「追尋戰士的完美精神,是唯一值得我們凡夫俗子去做的事。」(《巫士唐望的世界》p. 197)

雖然大圓滿 Dzogchen,英文意譯為 Total-Perfection,但我想在唐望傳承與大圓滿傳承所認知的完美(perfection),有很基本的不同。唐望強調的是行事完美、技巧完美、平衡完美、徵兆完美、(戰士)生活完美等「五完美」的完美無缺的精神,也不是佛法說的認知上的「五圓滿」:導師圓滿、眷屬圓滿、法圓滿、地處圓滿、與時圓滿。大圓滿的完美,則是指一切眾生本自具足的圓滿特質。南開師解釋說:

‧首先你要瞭解何謂大圓滿(Dzogchen),有些解釋為 total perfection,那指我們的本性,不是只有人類的本性,甚至小螞蟻,所有眾生都有大圓滿之本性,但有些較無明、有些較不無明。
無明(ignorance)也在釋迦牟尼佛的經論中提及,什麼是十二因緣之首,就是 Marigpa,稱為根本無明,這就是我們的情況(condition)。在我們社會對文盲未受教育者稱為無知(ignorance),但佛法的無明不是講這個。你知道這個後便明白所有眾生的情況,身為人類我們知道自己的情況,我們遇到珍貴的上師及教法,瞭解我們本俱的圓滿本性,我們步上修道有一天就可以完全證悟,所以我們是非常幸運的。(2010/08/13)


‧The hardest thing in the world is to assume the mood of a warrior. It is of no use to be sad and complain and feel justified in doing so, believing that someone is always doing something to us. Nobody is doing anything to anybody, much less to a warrior. (p. 96)

「世上最艱難的事,莫過於擁有戰士的心境,」他說,「相信別人總是在為你做些什麼,然後感覺自己應該悲傷哀嘆,是一點用也沒有。事實上,沒有人在對任何人做任何事,對一個戰士就更不用說了。」 (《巫士唐望的世界》p. 199)

‧A warrior is only a man, a. humble man. He cannot change the designs of his death. But his impeccable spirit, which has stored power after stupendous hardships, can certainly hold his death for a moment, a moment long enough to let him rejoice for the last time in recalling his power. We may say that that is a gesture which death has with those who have an impeccable spirit. (p. 98)

「戰士只不過是一個人,一個謙遜的人。他不能夠改變死亡的計劃,但是他完美無瑕的心靈(?),嘗遍驚人的艱苦之後所儲存力量,的確能握住死亡一會兒。這一會兒工夫,已足夠他最後一次回想(?)力量。我們可以說,那是死亡對那些完美的心靈(?)所做的表示。」(《巫士唐望的世界》p. 253)

奇怪什麼時候「精神」(spirit)變成「心靈」?我很喜歡文字訓詁學,不然定義錯誤也理解錯誤。這個 recall 有點意思,這次上課也有提到這個字,應當理解為喚回,譬如我們做觀想之後就不必一直想著影像,但隔一陣子可以再重新喚回原先觀想的影像。這裡也同樣是「召回」的意思。有關死亡時的召喚覺知(或力量連結),南開師有講到:

‧我在美國有位弟子參加過禪修營,他後來得愛滋病到了生命盡頭,其他同修很擔心如何幫助他,因為他沒有學過頗哇,想說或者邀請上師幫他作頗哇,因此寫給我。我回覆說要求他作上師瑜伽,該弟子說他作了一生上師瑜伽知道如何作,所以死亡時就處於上師瑜伽狀態,就是最無上的頗哇法。後來我接獲 email,他以「阿」作最後一個呼吸。這是所有大圓滿行者要記得的事,知道我們的心識以白阿顯現,所以這位弟子是中等根器者,透過中脈將心識投射於虛空(space),也就是法界。(2010/07/13)


‧It doesn't matter how one was brought up. What determines the way one does anything is personal power. A man is only the sum of his personal power, and that sum determines how he lives and how he dies. (p. 99)
‧Personal power is a feeling. Something like being lucky. Or one may call it a mood. Personal power is something that one acquires by means of a lifetime of struggle. (p. 100)

「個人力量是一種感覺,」他說,「像是感到十分幸運;或者可以說是一種心境。個人力量是一個人努力得來的,和他的先天條件無關。我告訴你,戰士是尋獵力量的人,我正在教你如何獵取、儲存力量。你的困難是你還不信服,這也是我們每一個人的困難。你必須相信個人力量可以使用,可以儲存。但是到目前爲止,你還不信服。」(《巫士唐望的世界》p. 257)


‧為什麼噶拉多傑化為虹光離世時傳下「錐擊三要」(The Three Statements),第一要就是直指心性,因為今天對大圓滿有興趣並願意追隨修行者,是由於前世結下跟此教法的好的因緣,英文叫 good karma,西藏人會說這些是幸運的人,特別是有些高根器者,他前世即跟某位上師與其教法有很深的緣分,這一世即便之前從未聽聞教法或甚至對佛法也不瞭解,但正因為他前世的善業,當他進入大圓滿教法並遇到上師時,透過上師直指,他很快就能經驗到大圓滿狀態。所以這是大圓滿為什麼從不需要廣告或傳教(missionary)的原因。(2010/02/19)

這是善業的幸運,但唐望說的顯然不是含著金湯匙出生,或讓你伸手可及便可以修學唐望或大圓滿的環境中。這種幸運應該是秋竹講的磁場很好的幸運:「我認為磁場好是指自在、自然、心量很寬廣,什麼都好,並且別人靠近你也有同感。」(《秋瘋疲勞叮嚀》p. 21)換言之,這種磁場好的幸運,是靠修為,不是手氣好的賭運或偏財運。

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