嘉初仁波切／夢瑜伽《惑中幻妄自解脫》口授釋論

[SW]

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]

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)

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。

[SW]

（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.

2. 正行（分三：持夢、調煉、合一之靜慮）

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)

2-1 持夢（分二：晝間無散而憶持，夜間口訣強力教授）

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。

[SW]

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.

2-1-1 晝間無散而憶持

唯習氣力無中顯，一切好壞諸顯現，
雖顯外相然如夢，無擾持心專注此。

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 )

2-1-2 夜間強力調煉口訣教授

躺臥而眠持諸夢，身心從容而沉靜，
心觀無垢白阿字，放射彩色諸光芒，
輪涅化光融入阿，睡於明晰淨觀中，
月升無垢虛空般，夢必諸多且清晰。

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。」

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。

[SW]

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。」

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.

2-1-2-1 柔和認持夢境

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。

2-1-2-2 猛然認持夢境

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]

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 A 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]

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。

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。

1. 空散
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。

2. 擾散
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。

2. 醒散
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。

4. 昏散
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。

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。

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。

[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。

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.

2-2 調煉

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)

2-2-1 調煉於轉化

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。

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]

2-2-1 調煉於幻化

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。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。

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."

2-2-3 調煉於幻化解脫

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（觀彼等自性）。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。（隨心所欲觀想增上成）」

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（領得教授）。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。

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往的習性和迅速感應的祈禱，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。

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的受阻的意識狀態。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，卻全然未覺。保持沉默還是比較有用。