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,係由南開諾布仁波切弟子私下組成的非官方論壇,不屬於台灣大圓滿同修會格培林,亦不隸屬大圓滿同修會轄下任何組織。Email: dreamworkforum@gmail.com

跨界夢修相關書籍摘錄(3)

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。

不立文字之教導

文章SW » 2018-09-19, 22:12

如果說直指心性是一種不立文字的教導,那麼也就是說:在醒時的意識也就是所謂的第一注意力下,是無法指授心性的,上師必須利用某種手段轉移弟子的注意力,或者利用驚嚇迫使弟子的聚合點移動,就在那個當下做直指教授。

不過可能沒接觸大圓滿教法的人不知道我在說什麼。那就算了,呵呵。


不立文字之教導

在巫士的世界中,因為沒有文字的記錄,是故完整記錄被留在在聚合點的位置上,只能被重新經驗而不能被閱讀。
In the sorcerers' world, since there are no written pages, total records, which can be relived instead of read, are left in the position of the assemblage point.

唐望談到對第二注意力的教導,他說只有當弟子的聚合點不在正常位置上時才被給予。以此方式,聚合點的位置變成了課程的記錄。為了能重新溫習課程,弟子必須把聚合點移回授課時佔用的位置上。唐望最後强調,把聚合點移回到課程佔用時的所有位置上,是一項最高的成就。
Don Juan talked about the sorcerers' teachings for the second attention. He said that they are given when the apprentice's assemblage point is on a place other than the normal one. The position of the assemblage point becomes, in this manner, the record of the lesson. In order to play the lesson back, the apprentice has to return his assemblage point to the position it occupied when the lesson was given. Don Juan concluded his remarks by reiterating that to return the assemblage point to all the positions it occupied when the lessons were given is an accomplishment of the highest magnitude.

(《做夢的藝術》p. 167)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《心與夢的解析》校譯(1)

文章SW » 2018-09-19, 22:14

根本識(阿賴耶識)Foundation Consciousness

我們先回到根本識(基礎識、含藏識)的課題。在金剛乘的佛教書籍中時常出現「普基」 (Tib. kun gzhi, 一切之根本,阿賴耶) 這個用語。有時指的是空性——其是心的一種客體或對境;有時指的是主體的覺性,稱為淨光。以後者來說,淨光被稱為「基礎」或「一切之根基」是因為它是存在流轉與解脫的基礎、或說輪迴與涅槃的根基。不過,儘管瑜伽行派對阿賴耶識有所確認,金剛乘認為淨光不必然是道德中性的;也就是說,淨光不必然是既非善又非不善的東西。何以見得?因為經由修行,淨光會被轉化為證悟之心。
“Now let’s return to the issue of the foundation consciousness. The foundation (Tib. kun gzhi) is a term that frequently appears in Vajrayana Buddhist literature. This sometimes refers to emptiness, which is an object of the mind, and sometimes refers to a subjective awareness, namely clear light. In the latter case, the clear light is called the foundation, or literally foundation of all, because it is the foundation of both the cycle of existence and of liberation, of sansara and nirvana. However, unlike the Yogacara assertion about the foundation consciousness, according to Vajrayana this need not be ethically neutral; that is, this clear light does not need to be something that is neither wholesome nor unwholesome. Why is that? Because through spiritual practice this clear light will be transformed into the mind of enlightenment.

大圓滿的書籍也談到「一切的根基」(普基),不過用法不同,它有兩種用法。第一種指的是潛藏習性的基礎,第二種則為本初實相。但是對於第二種用法,我並不很確定它的所指是什麼。第一種指的是一種心的特殊狀態。依據藏傳佛教〔四大派之一〕的寧瑪派,心被區分為兩種:作為潛藏習性基礎的根本識,以及本有覺性(Tib. rig pa,本覺)。從經驗得知,經驗到本有覺性之前,會先經驗到根本識。這兩種覺性共同之處,就是都會有外相生起;但是不同於心的一般狀態,它們不會跟隨外相,或與外相有所牽涉。然而,根本識與本有覺性仍有不同,因為根本識含有某種程度的迷妄。
“We also find a different usage of the term foundation of all in the Dzogchen, or Great Perfection, literature, where it is used in two ways. First, it refers to the basis of latent propensities, and secondly to primordial reality. However, I’m not entirely sure about the referent of this term in its second usage. In the first case it refers to a particular state of mind. According to the Nyingma order of Tibetan Buddhism, the mind is divided into two types: foundation consciousness, which is the foundation for latent propensities, and pristine awareness (Tib. rig pa). Experientially, the foundation consciousness is prior to the experience of pristine awareness. What these two kinds of awareness have in common is that appearances arise to both of them; but—unlike ordinary states of mind—they do not follow after, or engage with, appearances. However, the foundation consciousness differs from pristine awareness in that the former includes a certain degree of delusion.

本來覺性和根本識兩者共同的品質,就是都不會跟著對境而走。但很重要的是要去區別兩者的差異,否則很容易曲解大圓滿修行的性質,認為你只要被動地坐著,不對任何心中所生起的產生反應即可。如此對大圓滿或本來覺性的經驗來說,都是誤解,以為只要遨遊於當下、不跟著對境走就好。為了避免這種誤解,我們要清楚分辨:根本識中,在於這種被動的覺性中,仍有不清明的成分、依然具有迷妄。然而當本來覺性生起時,它是極為生動明燦而解脫的。所以這兩種狀態的覺性品質有著極大的差異,不過除非你曾有本覺性質的經驗,否則還是可能把兩者混為一談。
“Pristine awareness and foundation consciousness both share a common quality in that they do not follow after objects. But it is very important to recognize the distinction between the two. Otherwise, one may well misconstrue the nature of Dzogchen practice, thinking that all you do is sit passively without reacting to whatever appears to your mind. It is a misconception that Dzogchen, or the experience of pristine awareness, means just hovering right in the present, without following after the object. To clear up that misconception, we make this distinction: in the foundation consciousness there is still an element of unclarity or delusion in this passive awareness. Whereas when pristine awareness arises, it is extremely vivid, luminous, and liberating. So there’s a radical distinction in the quality of the awareness of these two states, but unless you have experienced the nature of pristine
awareness, you could confuse the two.

(《心與夢的解析》pp. 116-117)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《心與夢的解析》校譯(2)

文章SW » 2018-09-24, 15:03

修行本有覺性的人會經歷不同階段的狀態。當你被動地坐著,不和對境有所牽涉,首先生起的是根本識。之後才會生起品質截然不同的本有覺性。一旦你對本覺經驗修行訓練有素,就可不必在燦然本覺之前先經歷迷妄的根本識。比較可能的是,你會直接滑入無迷妄之本覺。這一點很重要。
“A person who is training in this practice experiences these states in sequence. As you're sitting passively, not engaging with the object, first there arises the foundation consciousness. Then following that, pristine awareness arises, which qualitatively is very different. Once you have become well trained in the experience of pristine awareness, you would not have to experience the deluded foundation consciousness first, before the luminous pristine awareness. More likely, you could slip immediately into the nondeluded pristine awareness. This is a very important point.

本覺有三種。基礎本覺的作用為一切輪迴與涅槃的基礎,和微細淨光相同。在死亡的時刻會經歷這種本覺,一般清醒狀態期間則否。 根本識即從這種覺性當中生起。之後,透過禪修,經驗到根本識之後,你可以經驗到第二種本覺,稱為光明本覺。第三種稱為自然本覺,它是從哪裡生起的呢?作為禪修的一個結果,是有可能直接體驗微細淨光,如此被經驗到的微細淨光被稱為自然淨光,和基礎淨光有所區別。基礎淨光僅能在死亡的時刻才會被經驗到。
“There are three types of pristine awareness. Basic pristine awareness (Tib. gzhi’i rig pa) acts as the basis for all of sansara and nirvana, and is identical to the subtle clear light. This is the pristine awareness one experiences at the time of death, but not during the ordinary waking state. It is from this awareness that the foundation consciousness arises. Then, through meditative practice, after the experience of foundation consciousness you can experience a second kind of pristine awareness, namely effulgent awareness (Tib. rtsal gyi rig pa). The third kind of pristine awareness is called natural pristine awareness (Tib. rang bzhin gyi rig pa). Where does this natural pristine awareness come in? As a result of meditative practice it is possible to gain direct experience of the subtle clear light, and the subtle clear light so experienced is said to be the natural clear light, as distinguished from the basic clear light. The basic clear light can be experienced only at the time of death.”

(達賴喇嘛,《心與夢的解析》p. 117)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

【下品善夢】普巴扎西仁波切

文章SW » 2018-10-02, 17:29

我覺得夢行者首先要分辨自己的夢,是否來自於舊的習氣或新的習氣。所謂舊的習氣就是每天日常生活的瑣事;新的習氣就是最近投入比較多的事情,像是接觸某些教法內容等等。

普巴扎西仁波切這裡沒有說到這樣是好還是不好,但是我們自己要知道夢中顯現是出於明性還是習氣,這很重要。


【下品善夢】普巴扎西仁波切

(54:25)這一段時間,有很多人都在說,往昔我等根本上師喇嘛仁波切曾經說,他的導師昌根阿瑞在印證見解的時候,對不變的密相夢境非常的重視。尤其在眾多教言當中也傳講,你的見解增長到多高,依夢境來印證也好、判斷。這個夢總分為下品、中品和上品:下品善夢,中品認識到夢、轉變夢境,上品夢光明之境界,以這三種來判斷你的見解已達到多高的層次。

所以上師以前這方面也是挺重視的。比如我們先舉個例子:下品善夢。先前很多人都在說,從進入佛門開始一直都作一些做善的一些夢,充分地說明了,因為我們有這麼一種說法:日有所思、夜有所夢,白天做的事情哪個越執著,晚上就會夢到同樣的一件事情,這是特定的。對什麼樣的事情執著強,就會作出什麼樣的夢。日有所思這個思字不光是想,而是偏重於這方面,晚上就會作這樣的夢出來。

那我們在行善的時候也同樣一個道理,我相信在座的很多人都會有同樣的感覺,這一段時間也相對在修法的,但是不夠精進,這時候作出來的夢可能都是跟世間有關的事情,幾乎很難作出跟修法相關的夢。但是一段時間我非常精進,從早上到下午,即便需要去工作,天天不忘這個修法,那麼這時候晚上就會作出很多很多做善事的夢,比如謁見導師、修學佛法、聽聞導師的教言、行各式各樣的善法等等,晚上就會作出這樣的夢。這就充分地告訴我們,你在白天修行修到多高的層次,就根據晚上這個夢境來定斷的。因為白天的習氣哪一方面積累得最多的,那晚上作夢的時候這方面顯現就會多的,就會呈現這方面的現象。

以上的這些不光是一種習氣,還需要一些經驗,就是實踐的。認識到夢,並轉變一切夢境,可不是人人都能做得到的。但是有些會說:我好像認識到夢,夢時可認識到夢這不單純是你的一種功德,在《如意寶藏論》當中是這麼講解:由於我們原本具有如來藏的緣故。因為有時候在我們面前忽然產生一些意想不到的顯現,譬如晚上就會認識到夢,要不有時突然產生一種善念等等,但是它持久不了,一瞬間就會消失。那麼這從另一個角度來說,原本具有的佛菩薩在告訴我們:你是具有這一系列功德的,只是一時沒有發覺之外,但這也充分告誡我們:我們心性當中具有一系列功德。

《白莲花论》上篇-成熟灌顶之要义-17
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

【中品知夢、轉變夢】普巴扎西仁波切

文章SW » 2018-10-02, 17:30

【中品知夢、轉變夢】普巴扎西仁波切

我們這麼講解的目的,就是晚上有時候忽然產生夢裡我認識到夢,甚至還有很多人,因為當遇見一件事情的時候,他有一千個一萬個願望,希望這是一個夢、不是真實的,所以有時候夢裡會作出很不好的一些夢,他就突然知道它是一種惡夢,原因是他壓根就不想接觸、面對這樣的惡事,說是認識到夢,這也是你的本性,你壓根就不喜歡這樣的。就是由於這樣的習氣,所以晚上遇到一些不好的夢,認識到它是一個不好的、是假的。但這是否來自功德,我也不好說,因為從另一個角度來說,也算是功德吧,因為知道它是一種虛幻的,但是否是長期修行而得到的一個正面的功德可就不知道了。

所以說,要不認識到夢,都是非常艱難的一件事情。因此這一段時間我們一再強調這一座的所有弟子們,都在修共同觀察心之來住去,當時你認識到一切萬物的本性是空性,但這個空的感覺有多強?如要是不是很強的話,就像白天的時候你可以說一千一萬個空的詞,但晚上作夢的時候,還是沒有這方面的感覺。這只能說:所謂的空性還是以上的詞,但以下內心深處還是沒有接納這個空性,還是沒有深刻的感受,這也就是夢中還是無法認識到夢的緣故。
所以一再強調還是要繼續觀照,別光想到在分析期間大概是這樣子的,恐怕這不是內心深處真正得出來的結論,因為你內心深處還沒有真正感受到這個空。第二,轉變一切夢境,那當然:第一,要認識到一切夢是虛幻的,才能轉變這個夢相,那麼它的見解當然還高一層。有一次我到亞青寺的時候,有一個年齡偏上的老尼姑,因為當時在修頓超那一段期間,她是這樣轉變一切夢境,她是到西方極樂世界如同去逛鄰居家的門一般的,就那麼容易的。像他們這種修行者去面見阿彌陀佛是一瞬間的事情,一切來自於什麼呢?一切來自於當前的修行。

可能很多人會想,我現前只做到觀察心之來住去,能做到這一點?你把共同觀察心之來住去修得很好的話,絕對可以做到這一系列,特定的事。但是我們平常喜歡用文字掩蓋實修,所以你的這個實修期間,這個實踐感覺並不強烈,所以多數還是立於文字當中,就是飄於文字當中,感覺不是很深刻。好,從夢的角度當中,就是這樣的。所以從多方面去觀察,你現前修行怎麼樣。(01:06:16)

《白莲花论》上篇-成熟灌顶之要义-17
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

【夢中的角色】曲迦仁波切

文章SW » 2018-10-13, 20:51

夢中的每一個角色,其實就是我們自身的意識的一部分,只是夢裡透過不同的角色,不同的意識把它反映出來。實際上,夢裡面就只有一個意識,那就是我們自己的意識。

但是你看,如果在夢裡面我們沒有意識到自己在作夢,就會被夢中的各種得失所迷惑,陷入困惑中。在夢裡面若突然一位師兄站起來罵我一頓,並且我沒有覺知到自己在作夢,我會不會生氣?對,我會生氣,因為我沒有意識到自己在作夢,我沒有意識到整個境況只是自己意識的顯現,是自己在對自己生氣。

現在請師兄們好好思考一下或者想象一下:你夢到跟別人說話時,對方對你說了很多話。假如你沒有意識到自己在作夢,你可能會覺得別人對你說了那些話,但如果你意識到自己在作夢,好好聽那些話時你就會了解到,夢中的對方說的很多內容,其實就是你對自己說的話。這時候如果你能認真的,深刻地聆聽,理解這些話的內容,你就會對自身有不一樣的深入認知。
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《心與夢的解析》校譯(3)

文章SW » 2018-10-13, 20:52

階段的相續 Continuity of Levels

最後,讓我們來談一個有待解決的主題,也就是心識本身的起源。人類受胎之後生起第一刻覺知的實質原因是什麼?佛教對此有兩種見解:經乘和金剛乘。經乘一般認為必然有個心識的相續;由心識而生心識。若一者轉化為另一者,因果之間必然有個相合性,因此在受胎之後生起的第一刻心識,之前需要一個心識的相續。這是在佛經涵構中常可看到的哲學中心思想。除了先前的心識相續可以為其後心識的實質原因,潛藏的習性也能轉化為心識;所以心識的起源有兩類的實質原因。
“Finally, let’s pick up one dangling subject, namely the origins of consciousness itself. What is the substantial cause of the first moment of awareness following the conception of a human fetus? In Buddhism there are two views on this, the Sutrayana and the Vajrayana. The Sutrayana view generally states that there must be a continuum of consciousness: consciousness gives rise to consciousness. There must be an accord between the cause and effect if one is to transform into the other, and for this reason there needs to be a preceding continuum of consciousness that gives rise to the first moment of consciousness following conception. That’s a general philosophical theme in the sutra context. In addition to the prior continuum of consciousness acting as the substantial cause for later consciousness, latent propensities can also transform into consciousness; so there are two types of substantial causes for the origins of consciousness.

金剛乘典籍中對此則有更為精確的討論,稱為極微細心,亦稱本初心識、或本初淨光。它被視為一切心識形態的實質原因。極微細「氣—心」的相續是一切輪迴與涅槃的基礎,是瑜伽行派歸因為根本識的一個品質。儘管兩者有此共通處,但是瑜伽行派歸因為根本識的還有許多品質,在金剛乘中並沒有歸因為極微細心。極微細心的相續也並非瑜伽行派中所確立的根本識,遑論傳統上所說的。不過由於金剛乘認為極微細心的相續為一切輪迴與涅槃的根本,所以我們稱它為「一切的根本」(普基)。
“In the Vajrayana context you find a more precise discussion of this in terms of very subtle mind, also called primordial consciousness, or primordial clear light. This is said to be the substantial cause of all forms of consciousness. The continuum of the very subtle energy-mind is the foundation of all of samsara and nirvana, a quality that the Yogacara school attributes to the foundation consciousness. They have that in common, but there are a lot of qualities that the Yogacara school attributes to the foundation consciousness that are not attributed to the very subtle mind as asserted in the Vajrayana. This continuum of very subtle mind is not the foundation consciousness as it is asserted in the Yogacara, not even conventionally. However, because the continuum of very subtle mind as asserted in the Vajrayana acts as the foundation for all of sansara and nirvana, we can call it the foundation of all.

瑜伽行派為何要確立根本識的存在?前提是他們找到某個是「自我」的東西。為了邏輯上的辯證,他們被迫提出這個主張。不過這和金剛乘確立極微細心的方式截然不同。金剛乘並未因為要找到某個真正是「自我」的東西而來確立極微細心的存在。
“Why do the Yogacaras affirm the existence of the foundation consciousness? The rationale is that they are searching for something that is the self. For reasons of logical argumentation they are compelled to make that assertion. But that is not at all how the assertion of the very subtle mind is made in the Vajrayana. Vajrayana does not assert the existence of the very subtle mind as a result of trying to find something that truly is the self.”

我想知道心相續和這個觀念有無關聯,因此問法王心相續與根本識是否一樣。法王肯定地說,在大圓滿的典籍中說到,常存的微細淨光,亦稱自然的本初覺性或是法身,事實上和心相續是一樣的。
Attempting to link this account with the idea of the continuum of consciousness, I asked whether the continuum of consciousness is the same thing as the foundation consciousness. His Holiness confirmed that in the Dzogchen context the ever present subtle clear light, known also as natural pristine awareness, or Dharmakaya, is in fact the same as the continuum of consciousness.

(《心與夢的解析》pp. 118-119)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

當有助緣就能夠顯現這樣的夢中覺知

文章SW » 2018-10-13, 20:54

南開師:「當你成功修持夜修法(practice of the night),那指你放鬆於上師瑜伽狀態入睡,且覺知越來越鮮明現行(presence is alive),就會減少你的業力夢,大多數會以明性夢取代,特別是在明性夢中變得有覺知。覺知是說你知道自己在作夢,這不是說你醒來,你依然在作夢,但你知道這點。有些人有這樣的經驗,這對每個人都是可能的,因為每個人都具有自圓滿的功德特質,當有助緣就能夠顯現這樣的夢中覺知,但這端賴助緣而定,有時會發生,而不是總是如此,而對行者而言這樣的情況會變成常態。」(2013/04/21)

問:上文所說「當有助緣就能夠顯現這樣的夢中覺知。」其中的助緣是指,觀想白阿明點在身體中央?然後放鬆入睡?這也是一種上師瑜伽?

答:不一定,以我來說,譬如睡覺時(特別睡眠後段睡得較淺),鄰居在施工,造成我睡睡醒醒,就容易有清明夢。所以這樣干擾睡眠不至睡太沈的情況就是一種助緣。

這也是為何要有清明夢,就必須分兩段式睡眠的緣故,就是在整個睡眠期 2/3 時起來活動或打坐,再睡回籠覺,刻意去製造清明夢的助緣。(除非已練就每月有規律的清明夢,不然要坐等清明夢自己發生,恐怕有點困難。我們都是這樣練出來的,前期的犧牲和訓練確實必要。)

睡前觀想身體某處,譬如心間或喉輪,因為注意力暫留的關係,會有這樣的意識繼續於夢中。這就好像以視覺來說,白天是明視覺(多在中央),晚間是暗視覺(多在周邊),進入戲院、礦坑或暗房,留紅色小燈,可以留住明視覺,才不至暗適應費時良久。同樣道理,入睡前專注於一處,保持這樣入睡,很容易帶動它持續到夢中。
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《心與夢的解析》校譯(4)

文章SW » 2018-11-11, 23:52

心理因素和睡眠 Mental Factors and Sleep

除了在清醒狀態下可修行之外,如果你在睡覺時也能運用心識來達成正面的目標,那麼修行的力量將會整個提升。否則每晚至少有好幾小時都被浪費掉了。所以若能將睡眠轉化有利於修行,就會很有用。經乘的方法是在睡前試著生起正向的心理狀態,例如慈悲心,或是對於無常或空性的領會。
“In addition to practicing during the waking state, if you can also use your consciousness during sleep for wholesome purposes, then the power of your spiritual practice will be all the greater. Otherwise at least a few hours each night will be just a waste. So if you can transform your sleep into something virtuous, this is useful. The Sutrayana method is to try as you go to sleep to develop a wholesome mental state, such as compassion, or the realization of impermanence or emptiness.

若能在睡前先生起這類的正向心理狀態,並且無散亂地讓它們持續於睡眠,這種睡眠本身就是正向的。關於如何轉化睡眠、使它完善的方法,經乘有諸多教導,但似乎並未包含特別設計來把夢境轉為正向的技巧。
“If you can cultivate such wholesome mental states prior to sleep and allow them to continue right into sleep without getting distracted, then sleep itself becomes wholesome. The Sutrayana teaches ways of transforming sleep so that it becomes wholesome, but it does not seem to include techniques designed specifically to alter the dreams so that they become wholesome.

另外也有一些關於如何使用夢境的象徵來判斷修行者所證層次的參考書籍。這和彼特昨天提出如何認識預知夢的問題有關。如果諸如此類的事物只出現一次,便不具重要性,不過當這樣的夢一再出現,就值得加以注意。同時也要檢視一下是否還受其他因素的影響。
“There are also references to the use of certain signs in dreams to judge the level of realization of practitioners. This has to do with Pete’s question yesterday about recognizing prophetic dreams. If something like this happens just once, it is not regarded as significant, but if such dreams occur very persistently that would be noteworthy. One needs to examine whether there are other influencing factors to be taken into account.”

(達賴喇嘛《心與夢的解析》p. 120)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

文章細節 《心與夢的解析》校譯(5)

文章SW » 2018-11-11, 23:53

淨光、微細自我 Clear Light, Subtle Self

接著我們談金剛乘與四部密續。在密續的較低三部(事部、行部、瑜伽部)中,儘管許多都提到善夢和惡夢、吉祥和不吉祥的徵相,卻沒有特別說明夢在修行中的實際運用。但同樣這三部密續卻有包含透過禪修自己本尊提升作夢狀態之明性的方法。
“Now we move to Vajrayana and the four classes of tantra. Among the three lower classes of tantra, although there is much discussion concerning good dreams and bad dreams, good signs and bad signs, there is no discussion about the actual utilization of dreams in practice. However, those same three lower tantras include ways of bringing greater clarity to the dream state through meditating on one’s chosen tantric deity (Tib. yidam).

四部密續中最深奧的無上瑜伽密續,談到實相的基本自性。除了討論修道的性質與最終目標——成佛,此密續層級也用不同的粗細狀態或層次來說明心與身,包括粗重、微細和極微細狀態。於此架構下,我們也可以談到「我」或自我的粗重和微細層次。這是否意味著我們同時具有兩個自我,一者粗重、一者微細?
“The Highest Yoga Tantra, which is the fourth and most profound of the four classes of tantra, speaks of the basic nature of reality. In addition to the nature of the Path and the culmination of the Path, or buddhahood, this level of tantra discusses both the mind and the body in terms of three progressively more subtle states or levels: the gross, the subtle, and the very subtle states. In this context, one can also speak of gross and subtle levels of ‘I’ or the self. Would it therefore follow that there are simultaneously two different selves, a gross self and a subtle self?

答案是否定的。只要粗重身與粗重心仍在運作,我們指稱的粗重自我便是基於粗重身與粗重心,以及兩者的行為。因此這時候無法認定較微細的自我。但一旦到了死亡淨光的時刻,粗重身與粗重心已然崩解,此時粗重心完全不在了,這個相續只剩下極微細「氣—心」而已。在死亡淨光時,唯有極微細「氣—心」,我們可以據此歸論有個極微細的人或「我」。那時根本沒有任何粗重「我」,所以粗重自我和極微細自我不會同時顯現。這樣也避免出現同時有兩人存在的謬誤。
“The answer is no. As long as the gross body and mind are functioning, the gross self is designated on the basis of the gross body and mind, and on their behavior. During that time, therefore, you cannot identify a subtle self. But with the collapse of the gross body and mind, at the point of the clear light of death, the gross mind is totally gone, and the only thing left of this continuum is the very subtle energy-mind. At the time of the clear light of death, there is only the very subtle energy-mind, and upon that basis you can impute the very subtle person or ‘I.’ At that time there isn’t any gross ‘I’ at all, so the two—the gross self and the very subtle self—do not manifest simultaneously. Therefore you avoid the error of two people existing at the same time.

回到先前法蘭西斯寇的問題,在特殊做夢狀態所指稱的微細自我,並非只是想像而已;微細自我真的可以脫離粗重身。微細自我並非所有夢中都會出現,只有在一種特殊的夢境中——你具有能脫離粗重身的特殊夢身——才會出現。這便是微細身與微細心顯現的時機。另一個時機則為中陰,即兩世之間的中介時期。為了驅除心的苦惱、以及培養完善的特質,你最好粗重心與微細心兩者都能利用,而後者可以透過夢瑜伽的修習來培育。要是能利用到所有的微細層次以及極微細「氣—心」,那就值得了。
“To return to a question you asked before, Francisco, the designation of subtle self occurs during a special dream state. This is not just imagination; the subtle self actually departs from the gross body. The subtle self does not manifest in all dreams, only in a special dream in which one has a special dream body that can separate from the gross body. That’s one occasion when the subtle body and the subtle self manifest. Another occasion is during the bardo, or intermediate period between two lives. In order to dispel the afflictions of the mind and to cultivate wholesome qualities, it’s optimal to use both your gross mind and your subtle mind, and the latter can be cultivated through the practice of dream yoga. If it is possible to utilize all levels of the subtle and the very subtle energy-mind, this is worthwhile.”

(達賴喇嘛,《心與夢的解析》pp. 120-121)
SW
系統管理員
 
文章: 3909
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

上一頁下一頁

回到 夢修心得、閱讀札記及翻譯

誰在線上

正在瀏覽這個版面的使用者:沒有註冊會員 和 1 位訪客

cron