南開諾布仁波切《夢瑜伽與自然光的修習》

[SW]

在刻意做的轉化當中，會出現一些自發性的影像。例如，若夢見自己在森林中，而你想要選擇變化情境，想將自己置身於沙漠之中，然而出現的某些物件會出現不同於你想要投射的情況。當吾人有所進展並努力維持禪定的覺知，明性的經驗就會自發性地生起。
Amid intentional transformation, spontaneous images may arise. For example, if you dream that you are in a forest, and choose to change the situation and place yourself in a desert, some items that appear may be different than what was intended to be projected. As one progresses and manages to maintain meditative awareness, experiences of clarity arise spontaneously.

「intentional」transformation 這裡譯成「自我」轉化，intent 是意圖，intentional 當然就是有意的、刻意的。基本上後兩句也沒照字面翻。

當我們發展對夢本質之體悟，可以利用夢來加深我們的禪定覺知。例如，一位洞察（既存現象之）「境相」本質是空性的禪修者，這種對於境相是空性的感知，隨後可以把它應用於夢中。若你在作夢時，你不僅知道自己正在作夢，還意識到所有的境相無非是幻象，你便參透空性之核心了。如此，一個夢便可被轉化為空性的智慧。
As we develop our awareness of the dream nature we may use dreams to deepen our meditative awareness. For example, a meditator who penetrates to the nature of “vision” (of phenomenal existence) finds it void. This perception of the emptiness of vision can then be transferred into the dream. If, while dreaming, you are not only aware of dreaming, but also conscious that all vision is an illusion, you penetrate to the Void at its heart. Thus a dream can be transformed into knowledge of emptiness, shunyata.

這段也沒照字面翻。

[SW]

雖然對夢之真實本性的了知，可以加強個人的禪定覺知，但也會有隨著轉化夢影像能力的熟練而變得執著的危險，這樣的執著必須加以克服。
Although awareness of the true nature of the dream may enhance one’s meditative awareness, there is also the danger that by becoming skilled at transformation of the dream images one may become attached. The attachment must be overcome.

經由夢的經驗而斷除執著的主要方法有三：首先，白天時不要老是想著你曾作過的夢；其次，實際在作夢時，只旁觀而勿判斷、也勿有所悲喜，無論境相看起來是好是壞，及其所引發的快樂或悲傷——也就是執著；第三，作夢當時或夢結束後，不要去試圖「澄清」何為主體、何為客體——也就是說，不要去推敲出現的哪些影像是真的。以這三種方式繼續進行，你會發現複雜的夢漸漸簡化、變得輕盈，並且最終會完全消失。
The principal means of cutting the attachment through the dream experiences are three. First, during the day, do not dwell upon the dreams you have had. Second, while actually dreaming, watch without judging, without pleasure or fear, regardless of whether the visions seem positive or negative and thus might provoke joy or unhappiness—that is, attachment. Third, while dreaming and then afterwards, do not “clarify” what is “subject” from what is “object”—that is, do not consider which of the images that appear are real. By proceeding in these ways, you will find that complex dreams gradually simplify, lighten and eventually may vanish completely.

於是所有桎梏將會完全解除，至此夢即告終止。
Thus, all that was conditioned will be liberated. At this point, dreams end.

conditioned 講的是「被制約的」，不一定是指覺知。南開師常常講要去發現自己的限制（limitation），當然社會文化、生活教育也會加諸我們許多制約（condition），譬如「這個世界是真實的」，這也是一項制約。

[SW]

你應每晚試著做自然光的修持，如同你應持續試著處於覺觀狀態一樣，因為任何時刻以及從事任何活動，都有修持大圓滿的方法。然而，若大圓滿的夜修法對你而言有困難，而你修密宗方式的夢修法更有經驗，且已獲得某個特定本尊的灌頂，那麼也許繼續做密宗修法對你比較有用。例如，若你修持金剛瑜珈母（註十四），入睡前你應試著觀想，有一個細小的金剛瑜珈母出現在你身體的中央。我們稱此為智慧薩埵（jnanasattva），意思是智慧的顯現。
You should try to do the practice of natural light each night, just as you should try to be in the state of contemplation continually. For every moment and every activity there are ways to do Dzogchen practice. If, however, Dzogchen practice of the night is difficult for you, and you have more experience doing tantric style dream practice and you have had an initiation on a particular deity, then perhaps it would be useful for you to continue with your tantric practice. For example, if you do the practice of Vajrayogini (14) then upon sleeping you should try to visualize a very tiny Vajrayogini at the center of your body. We call this tiny being jnanasattva which means wisdom manifestation.

initiation 是灌頂，文句跳過沒翻，譯成「著手」。

你保持這個呈現繼續睡眠。在密宗的夢修法中，還有其他與上師瑜珈（註十五）類似的觀想練習。例如，你可以觀想金剛持（註十六）為你所有上師的總集，並在你身體的中央顯現這個觀想。
You keep this presence and continue your sleep. There are other visualization practices similar to guru yoga(15) in tantric dream practices. For example, you might visualize Vajradhara(16) as the unification of all your gurus and manifest that visualization in the center of your body.

觀想上師總集於一尊，不是觀想「上師總集們」（翻成「他們」）。

你可以保持這個觀想的呈現，並且放鬆，然後緩緩、緩緩地進入夢鄉。
You would keep the presence of this visualization, relax, and slowly, slowly go to sleep.

keep, relax and go to，是這句裡的三個動詞，不是保持觀想還要「保持」（keep）放鬆（relax）。

由於這些是密宗法門，因此你應只有在從你上師那兒得到特別指導後才得修習。
Because these are tantric exercises, you should practice only the special instructions you receive from your master.

密法是 secret method，這裡說的是 tantric exercises，密宗的修法。

[SW]

由於新版夢瑜伽（即《夢瑜伽與自然光的修習》）中沒有南開諾布仁波切於舊版中寫的前言，是故轉貼於此，之後還是會作中英文校對：

前 言

我的學生麥克凱茲，知道我所著的《夜晚的修持》（Practice of the Night）一文，對於許多夢境方面的解釋具有相當的重要性與必要性，所以他將其收錄於本書中。同時，我希望對夢境已產生興趣的人們，以及正在夢境上積極實修的人士，在看過此書之後，更能增長智慧。而對於那些尚未能在自我夢中得到靈性感受的人，我希望本書能提供他們領悟到，何以去了解夢境，以及睡夢中的修鍊（Dreamwork）是如何的重要。

公元一九九一年三月十日
藏曆鐵羊年正月二十五日
南開諾布

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

按：由此前言，可以清楚知道這是南開諾布仁波切之著作，關於後面收錄米龐（米胖）仁波切的一篇偈文，也是南開諾布仁波切所提供。並非這本書是「米胖仁波切和南開諾布仁波切等著」。編者麥克凱茲是南開師的學生，受命整理南開師的手稿，再自己寫篇冗長的導論出書（可能南開師文稿部分字數不足之故）。

[SW]

前 言

正因瞭解到「夜修法」（Practice of the Night）的重要與必要性，所以我在這本由我弟子麥可凱茲（Michael Katz）所編輯的書裡，解釋了關於夢的諸多面向。我希望對夢已產生興趣的人，或正積極以夢來工作的實修者，會因閱讀此書而深化他們的知識。而對於那些尚未在他們的夢中得到真實體驗的人，我也希望本書能成為他們瞭解到夢和夢工作（Dreamwork）之重要性的因緣。

1991年3月10日，火山營
鐵羊年正月二十五日

卻嘉‧ 南開諾布

Preface

Knowing the importance and the necessity of the “Practice of the Night” I have explained many aspects of dreams in this book edited by my student Michael Katz. It is my hope that those individuals who already have an interest in dreams or who are actively working with their dreams will because of reading this become deeper in their knowledge. For those people who as yet do not have real experience with their dreams, I hope that this book will provide the cause for their knowing
the importance of dreams and dreamwork.


Merigar, March 10, 1991
Iron Sheep Year, 1st month, 25th day

Chogyal Namkhai Norbu

Practice of the Night（夜修法）不是一篇文章，而是睡前修上師瑜伽入睡。我想從這短短的序言的翻譯就可以看得出來，內文的翻譯，都是一種個人推理的翻法。還好這本書已經絕版了，而新版雖然晚了十一年，但是確實有必要（由南開師的弟子們）重新翻譯。

[SW]

相較之下，在大圓滿中我們一般都做如前所述之白色「阿」字的觀想，以達到協調能量的目的。我們將白色「阿」字觀想於身體的正中央。當此白色明亮的「阿」字出現後，我們要漸漸放鬆。當我們做此觀想時要慢慢的完全放輕鬆，不能有一絲的緊張。假如我們無法完全放鬆，就會無法入睡。我們必須不思維、不造作地將白色「阿」字自發地顯現出來，然後放下一切努力而入眠。
By contrast, in Dzogchen we generally do the visualization of a white “A”, as mentioned above, for the purpose of coordinating the energy. We visualize the white “A” at the center of the body. After having manifested this white, luminous “A”, we slowly relax. We relax slowly but completely when we do this visualization, so as not to have tension. If we do not relax completely, we will be unable to sleep. We must spontaneously manifest the white “A” without thinking, without creating, and then relax all effort and go to sleep.

為了提醒你自己觀想白色「阿」字並進行大圓滿的夜修法，將一個白色「阿」字圖片或標誌放在靠近床的地方，會非常有幫助。沒有人會知道這是什麼，他們也許會認為這是一件藝術品。然而你卻清楚地知道它的功能。
In order to remind yourself to visualize the white “A” and to do the Dzogchen practice of the night, it is very useful to put a picture or sign of a white “A” near your bed. No one will know what it is; perhaps they will think it is a piece of artwork. You, however, will know its precise function.

當你早晨醒來時，能憶起白色「阿」字的修持也很重要。假如可以的話，你立刻發出阿的聲音。若因有人還在睡，使你不能大聲地唸「阿」的話，你用呼氣的方式呼出「阿」就夠了，長到你自己能聽得到並感受到白色「阿」字的現前。這是上師瑜珈法的一個方法。沒有必要唸太多詞句或祈請文，只要有白色「阿」字的現前，並且確認這個「阿」字，是你所有上師的心之總集便足夠了。接著，你融攝於覺觀或本覺的狀態之中。
It is also very important to remember the practice of the white “A” when you awaken in the morning. If possible you may sound “Ah” immediately. If you cannot sound loudly because there is someone else sleeping, it is enough that you exhale with “Ah,” as long as you can hear yourself and feel the presence of that white “A”. This is a method of guru yoga. It is not necessary to say many words or prayers; simply having the presence of the white “A” and recognizing that the “A” is the unification of the mind of all your gurus is sufficient. Then you integrate in a state of contemplation or rigpa.

上師瑜伽最後的融攝階段：「融攝於覺觀或本覺的狀態之中」，譯者把原來在屬於一段的內容拆成兩段，也就是把與上師融合的狀態拆到下一段，並且錯誤翻譯為「接著，你須自我投入禪定或本初智慧的狀態之中。」我想南開師知道的話，會非常難過的。

[SW]

以此方式開始你的早晨瑜伽非常好，並且對你所有的修持將有莫大助益，特別是夜修法。藉由早晨憶起這個白色「阿」字與你臨睡前再做一次，你便製造出某種連結。若你於睡眠中維持白色「阿」字的現前，你就會有比較清楚的夢。你的夢會變得比較跟明性有關，而漸漸地你便發展出較大的覺知。
Starting your morning yoga in this way is wonderful and will help very much with all your practices and particularly your practice of the night. There is a kind of connection you make by remembering the white “A” in the morning and again when you are going to sleep. If you maintain the presence of the white “A” in your sleep, you will have clearer dreams. Your dreams will become more associated with clarity, and slowly, slowly you develop greater awareness.

若你在夢中具有意識，你就可以在「作夢狀態」經驗許多事。在夢中發展修持比白天要容易的多了。在白天我們受限於物質肉身，但在夢中我們心的功能與感官意識卻不受阻礙，我們可以有更多的明性，也就能擁有更多的可能性。例如，我們可以修持進階的大圓滿妥噶（Togal）修法，以及大圓滿的界部（Longde）（註十七）。假如你在白天做這些練習，你當然會有禪修體驗，但在夢中你卻可以擁有超越肉身限制的經驗。這就是為何這樣的練習很重要。在白天，我們所有的經驗十分受我們的執著與壓力所制約，我們覺得一切都是具體實有的。然而在夢境中，一開始我們可能會感到一切都很具體，但隨後會突然想起這是一個夢。當你意識到是在夢中，你知道自己正在作夢，而且夢不是真的。你知道自己處於一種不真實的狀態。一旦你有了這個經驗，你也可以在自己的日常生活上——像是對於你主要的執著——發現此點，而最終造成你壓力的減少。
If you are aware in the dream, you can experience many things within the Dream State. It is easier to develop your practices in a dream than in the daytime. In the daytime we are limited by our material body, but in a dream our function of mind and our consciousness of the senses are unhindered. We can have more clarity. Thus there are more possibilities. For example, it is possible to practice advanced Dzogchen practices of Togel and the Dzogchen longde 17 . If you practice these in the daytime you can certainly have meditative experiences, but in a dream you can have experiences beyond the limitation of the material body. That is why the practice is very important. In the daytime all experiences we have are very much conditioned by our attachment and tension. We feel that everything is concrete. In a dream we may initially feel that everything is concrete, but then suddenly remember that it is a dream. When you are aware in a dream, you know you are dreaming and that it is unreal. You know you are in a state of unreality. Once you have this experience, you can also make discoveries about your daily life such as about your major attachments. The ultimate result is to diminish your tension.

[SW]

（以下接新版 p. 90 第三行，一直到本章完。）

對於那些覺得很難有我所描述的〔夢中〕覺知的人而言，閉黑關（註十八）會相當有用。在黑暗中待上兩天或三天後，你喪失了白天及夜晚的感知，你的睡眠變得越來越淺，你睡了醒來、又睡又醒來。如此的閉黑關法，提供可以發展覺知與明性的良機。在這種環境下，你可以更容易發現在你睡著時具有覺知是什麼意思，你的醒時與睡著狀態因而融合起來。
For those people who find it difficult to have the kind of presence I’ve described, the practice of the dark retreat18 is very useful. After two days or three days in the dark, you lose your sense of day and night. Your sleep becomes lighter and lighter. You sleep and wake up, sleep and wake up. Such a retreat offers a good opportunity to develop your presence and clarity. In this environment you can more easily discover what it means to have presence when you are sleeping. Your waking and sleeping states thus become integrated.

睡得越來越「淺」（lighter），不是睡得越來越「明亮」。presence 這裡不能翻作「自我存在」，要翻作「覺知」（aware）；clarity 也不是「清明度」，而是明性。因為名詞的錯譯，使得這整段意思全部跑掉。

通常，對一位行者而言，進步徵兆的顯現，主要方法之一就是在夢中。有時夢中為了幫助行者，會出現某種干預。例如，若我正做錯某事，我可以透過一個夢而得到溝通。這種溝通可以是經由教法傳承，也可以是透過護法或空行母。
Normally, for a practitioner, one of the principal ways that signs of progress manifest is in dreams. Sometimes there occurs, in dream, an intervention on behalf of the practitioner. For example, if I am doing something wrong, I may have a communication through a dream. This may come by way of transmission of the teaching. It may also come through the protectors of the teaching, or the dakinis.

這個 on behalf of 是「代表，為了...的利益」的意思，舊版譯成「行為」，但行為是 behavior。

許多問題都能透過夢中傳承的作用來解決，你可不能期望你這一生一直都有上師親自本人供你差遣。例如，當我到義大利差不多三年時，夢到我的上師蔣秋多傑（註19）……（接新版 p. 91 ）
Many problems can be resolved through the transmission that comes in dream. You can’t expect that you are going to have the master at your beck and call in the flesh all your life. When I, for example, had been in Italy for about three years, I had a dream of my master Changchub Dorje. 19 ...

不是夢中的傳承啦，應該是傳承在夢中起作用，所以不用上師親自本人來處理。這裡上師用定冠詞「the」master，就是你上師；at your beck and call 是「聽你使喚；聽命於你」；in the flesh 是「活生生的; 親自; 本人」；all your life 是「你這一生」。至於譯者翻的「經由夢中而來的傳承教法可以解決許多問題。但你不能期望只是招招手就會有所成就，而以為別人在你的一生中，都是來還你債務的。」我是完全沒找到英文有這樣寫。

（校對工作，本文部分結束，還剩下註釋。我相信某些佛法書籍的中文翻譯，真的很恐怖，所以，真的要親自聽聞上師的開示比較保險。）

[SW]

（新版第三章，註3）註十三：專注於六種子字及其淨化法：此六種子字為：啊、阿、哈、夏、薩、瑪，分別為六道的象徵，包括天、阿修羅（半天）、人、畜牲、餓鬼及地獄的眾生。源自不當業行所產生的六道輪迴之業力習氣必須加以淨化。六種子字的禪修結合氣（lung, prana）與心的集中，以便能淨化這些習氣。這種專注於六種子字的特殊修法，係運用觀想及咒語專注於身體特定部位，這些位置被認為是這些習氣的集中點。
13. Concentration on the six syllables and their purification: The six syllables—Ah, A, Ha, Sha, Sa, Ma—are each symbolic of a realm of existence, including those of the gods, semigods, humans, animals, hungry ghosts, and hell beings. Karmic tendencies to be reborn in one of these samsaric realms, which originate through improper actions, must be purified. Meditation on the six syllables unites lung (prana) and mind concentration in order to purify these tendencies. The specific practice of concentration on the syllables employs visualization and mantra directed at specific points of the body where these propensities are believed to concentrate.

（新版第二章註7）註十四：金剛瑜珈母：一位報身像的禪修本尊，代表本初智慧之女性面向。
14. Vajrayogini: A meditational deity in sambhogakaya form, representing the feminine aspect of primordial wisdom.

（新版第二章，註8）註十五：上師瑜伽（Guruyoga）：與上師（guru，個人的主要上師）的心合而為一，上師被看作是所有證悟者心的示現，上師的心則被認為與我們本俱的覺知無二無別。藉由修習上師瑜伽，我們可以接受到上師的加持，藉此能讓我們安住於本初狀態的境界。上師瑜伽的種類有繁有簡，密續中上師瑜伽的形式較為複雜，而在大圓滿中則以簡單的方式修習。
南開諾布仁波切最常教導的上師瑜伽形式之一，係應用一個白色「阿」字（藏文「A」），觀想這個「阿」字位於身體中央，代表自己所有上師的總集。藉由發出「阿」聲感受上師們的加持，這樣我們可以進入與他們證悟的覺知融合在一起的狀態。
15. Guru yoga: Unification with the mind of the guru (one’s master teacher), who is seen as a manifestation of the minds of all enlightened beings. The mind of the guru is considered the same as one’s intrinsic awareness. Through the practice of guru yoga one receives blessings from the guru, thus enabling one to rest in the primordial state. There are elaborate and simple forms of guru yoga. In Tantra, one finds a more elaborate style, whereas in Dzogchen a simpler version may be practiced.
One of the forms of guru yoga taught most frequently by Namkhai Norbu Rinpoche employs a white A, a Tibetan “A” The “A” is visualized in the center of one’s body as the union of all one’s masters. By sounding “Aaa.. .h” and feeling the blessings of the teachers, one may enter into a state of union with their enlightened awareness.

（新版第二章，註9）註十六：金剛持（或持金剛，Vajradhara）：一位男性禪修本尊，釋迦牟尼佛以此身相給予密咒（secret mantra）教法。
16. Vajradhara: A male meditational deity, the form through which Shakyamuni Buddha reveals the teachings of secret mantra.

[SW]

（新版第二章，註17）註十七：界部（Longde）：大圓滿三系列教法之一，分為：心部（Semde），即心（mind）的系列；界部（Longde），即空（space）的系列；和口訣部（Menngagde），即精要系列。大圓滿三部教導在究竟上具有相同的目的，即將修行者引入完全的覺觀。界部特別以象徵的表達方式來運作（持明表示傳承），較廣為人知的是，界部修法係藉由採取特殊的身體姿勢並按壓不同部位來達到覺觀。見南開諾布仁波切見《水晶與光道》（The Crystal and the Way of Light）p. 116。
17. Longde: One of the three series of Dzogchen teachings. The three series are: “Managede”, or essential series, the “Longde”, or the series of space, and the “Semde”, the series of mind.
These series of Dzogchen instruction ultimately have the same goal, that of bringing the practitioner into absolute contemplation. The Longde series works specifically with symbolic introduction and is widely known for practices that bring one to contemplation through
assuming specialpositions of the body and holding pressure points. See Norbu, The Crystal and the Way of Light, p. 80.

（新版第二章註18）註十八：黑關（dark retreat；藏文：mun mtshams）：黑關經常被應用於大圓滿高級修法「仰提」（yangti），是一種在完全黑暗中修習的高階大圓滿禪修技巧。經由仰提修法，一位已經能夠維持覺觀的修行者可以快速達到完全證悟。
18. Dark Retreat, also called Yangtik. A highly advanced Dzogchen meditation technique practiced in complete darkness. Through the Yangtik practice, an initiate who is already capable of maintaining contemplation may proceed swiftly to total realization.

橡樹林把我修正的「仰提」又改回「仰滴」，事實上「滴」的翻法是錯誤的（南開師解釋過 tig 和 tigs 前者是精髓，後者是水滴 drops）。其實要音譯就音譯，要意譯就意譯，不要混在一起比較好。而且 The Crystal and the Way of Light（水晶與光道）的頁數是英文版頁數，但橡樹林把我英文的標示拿掉了，很奇怪，因為你找中文的《水晶與光道》116 頁根本找不到。這裡標的 p. 116 應該是 The Crystal and the Way of Light 英文新版，我手邊的英文舊版是 p. 80 。