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

小佛琳達《Being-in-Dreaming》摘讀系列

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。

《Being-in-Dreaming》:知識從個人明性自然顯現

文章SW » 2012-03-13, 11:22

2009/07/21 Tue, sunny, outdoor 37-34°C, indoor 31.6°C 《Being-in-Dreaming》:知識從個人明性自然顯現

我終於知道 caretaker 是唐望巫士同夥中的「學者」文生(Vicnete Medrano),怪不得他的知識浩瀚,即便小佛琳達受教後也 dreaming-awake 連續工作了三天,但她的境界實在不能跟文生相比。在《巫士的穿越》中,塔夏莎所遇到的 caretaker 則是艾密力圖。

就小佛琳達寫研究所報告運用巫士寫作這件事,首先 Espreanza 談到對於知識的態度,有點像藏密的聞思修,她說:「Not even with the aid of sorcery. You should know that without the preliminary reading, the note taking, and the writing and rewriting, you should never been able to recognize the structure and order of your term paper in dreaming.」(p. 244)意思說不能自己全無所知就能仰賴巫術寫出一篇超級論文,而奈莉達更強調:

"To reach a degree of knowledge, sorcerers work twice as hard as normal people. Sorcerers have to make sense of the everyday world as well as the magical world. To accomplish that, they have to highly skilled and sophisticated, mentally as well as physically." (Being-in-Dreaming, p. 245)

小佛琳達在 dreaming-awake 狀態努力巫士寫作了三天,她自認為是 simple and effortless,她只是看到報告的一個新版本,然後把它照抄下來。而奈莉達解釋說,即是是這樣已經花費所有的力氣,因為「While dreaming-awake, you channeled all your energy into a single purpose. All your concern and effort went into finishing your paper. Nothing else mattered to you at the moment. You had no other thoughts to interfere with your endeavor.」(p. 245)這完全說的是專注,而我想 dreaming-awake 狀態就是唐望所形容的強化意識狀態,如卡氏曾經問過的,外人看起來他就像喝醉一樣,是故這不是 dreaming,也沒有睡,所以可以從事任何日常的事務,但是使用一種半夢半醒的如同罪拳的武功,而半夢半醒狀態我們知道可以連接到隱含秩序層。

小佛琳達問文生給他的報告 comments 時,是否也如她所見這般,Espreanza 解釋說文生在小佛琳達報告中看到的跟小佛琳達看到然後寫下來的不一樣:

"Quite naturally so, for his knowledge is by far moor vast than yours. Guided by his suggestions, and according to your own capacities, you saw what your paper ought to read like. That's what you wrote down."

"While dreaming-awake, we have access to hidden resources, which we never use ordinarily," Nelida said, going on to explain thtat, the instant I saw my paper, I remembered the clues the caretaker had given me. (Being-in-Dreaming, p. 246)

我們是否可以說這也是出自明性?不僅 dreaming-awake/heightened awareness 可以連接至「hidden resources」,Espreanza 更說:「When dreaming-awake, we have access to direct knowledge.」奈莉達再補充:「Dreaming-awake should have made you realized that you have, as all women do, a unique capacity to receive knowledge directly.」(p. 246)看來唐望巫士知識跟大圓滿英雄所見略同。

但這裡為什麼要強調女人呢?難道跟男人不同嗎?接下來又是圓錐圖解,小佛琳達打書時接受採訪時說,男人的能量結構是 CONE,女人剛好倒過來。男生是正圓錐,尖頂在上,代表「Men build knowledge step by step」、「men cone toward the spirit; they cone up toward knowledge」;而女人剛好顛倒,「Women are able to open themselves directly to the source, or the source reaches them directly」;「women's connection to knowledge is expansive」。看不懂,對不對?結論:

Men are close to the concrete, and aim at the abstract.
Women are close to the abstract and yet try to indlulge themselves with the concrete.

我可以了解的是,女性確實比男性擁有敏感體質,就是容易感受到抽象的事務,某種神秘的玄奧的力量或磁場,但又易於放縱自己於物質世界;男性比較務實於現實世界,但目標是否放在抽象,學習去理解玄奧的事務或受到吸引。女人比較像是天生如此,男人是受到吸引。這是一個概略的印象。

FLORINDA D: Originally, beyond the the sexual aspect, the female, the womb ensures that the woman is the one that's closest to the spirit in this process of approaching knowledge as being-in-dreaming. The man cones upward, and by the sheer definition of the cone, it comes to a finite end. It's an energetic force. He strives because he is not close to the spirit, or whatever we want to call that great energetic force out there. According to the sorcerers, the woman is exactly the opposite. The cone is upside down. They have a direct link with it, because the womb for the sorcerer is not just an organ of reproduction; it is an organ for dreams, a second brain. (Being-in-Dreaming: Florinda Donner in Conversation with Alexander Blair-Ewart, Dimension, Feb. 1992)
SW
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Women need guts and mind;如何使用子宮的力量?

文章SW » 2012-03-13, 11:22

2009/07/24 Fri, sunny, outdoor 29-36°C, 《Being-in-Dreaming》:Women need guts and mind.

看幾頁 Being-in-Dreaming:

"What is the feminine side of reasion, Esperanza?"
"Many things. One of them is definitely dreaming." She regarded me questioningly, but I had nothing to say.
Her deep chuckle caught me by surprise. "I know what you expect from sorcerers. You want rituals incantations. Odd, mysterious cults. You want to sing. You want to be one with nature. You want to commune with water spirits. You want paganism 異教徒的信仰和實踐. Some romantice view of what sorcerers do. Very Germanic.
"To jump into the unknown," she went on, "you need guts and mind. Only with them will you be able to explain to yourself and to others the treasures you (嚇死輪) might find." She leaned toward me, "You need to act on your magical side." (p. 250)

我需要 guts,不是,是女人需要 guts。那什麼東西呀?勇氣,膽量,毅力,有魄力的意思。

2009/07/25 Sat, raining, indoor 31.9°C 《Being-in-Dreaming》:如何使用子宮的力量?

"What does it mean to use the womb?" I interjected 插嘴. "And how is it done?"
"You are a woman," Esperanza said softly.. "You know how to feel with your womb."
"In order to focus your attention with your womb, get an object and put it on your belly or rub it on your(嚇人哪)genitalia 生殖器." She laughed uproariously 喧鬧地 at my look of dismay 氣餒, then, in between fits of laughter, chided 責罵 me, "I wasn't that bad. I could have said that you need to smear 塗抹 the object with your juices 體液, but I didn't." (Being-in-Dreaming, p. 279)

啊所以要我們自淫啦,才能利用到子宮的能量。這個 object 指什麼?

"Once you establish a deep familiarity with the object, it'll always be there to serve you as a bridge."

這女生看的,男生沒有子宮,男生靠的是腦,"In men, feeling originate in the brain." Esperanza 說:"Think about it. A woman is heartless except with her brood 所有孩子 because her feelings are coming from her womb." (p. 279)

Being-in-Dreaming 不知道寫這本書的用意是什麼?小佛琳達一點都沒有寫到自己如何修學,我重看到倒數第二章,唐望及同夥已經準備離世了,而這時小佛琳達才入門三年,所以你覺得三年能學會什麼?或者說「初灌」(first initiation)以後,行者要靠自己的力量去鞏固當初的瞥見成為真正的目擊,那意味成為一名看見者。不過在這本書裡什麼都沒有說到。不過看到最後終於了解為什麼做夢者小佛琳達會繼承頭號潛獵者老佛琳達的名號,這是全書蘇麗卡初次現身說法:

"You're a stalker, and you belong, by all rights to Florinda. You also a somnambulist 夢遊症患者 and a great natural dreamer, and by virtue of your ability, you also belong to me."

蘇麗卡解釋說,「I am Zuleica. Esperanza is my other self. Sorcerers call it the dreaming body.」(p. 262)所以我出體也要換個名字不叫石曉蔚,我要叫什麼呢?重點是這兩個人看起來不一樣才行。我還沒看到我記得有一個男的,他或者是蘇麗卡可以以男生做夢體出現。所以師父說男變女、女變男,都有可能辦到。

我們往前回到昨天下午摘到女生要有 guts and mind,如此才能「act on our magical side」,那是什麼呢?又是子宮!我真為婦女長個瘤隨隨便便就被婦科醫生摘除子宮感到難過,我曾看過報導,說手術中有百分之七十的子宮都是沒必要摘除的。

"The womb is the ultimate feminine organ. It is the womb that gives women that extra edge, that extra force to channel their energy."
She explained that men, in their quest for supremacy, have succeeded in reducing woman's mysterious power, her womb, to a strictly biological organ, whose only function is to reproduce, to carry man's seed. (p. 251)

因為前篇提到女性是如此接近抽象,男人是用圓錐的頂點接觸抽象,女人則是用圓錐的底部,但發軔於子宮,因此古代女祭司跟女神巫總是擁有強大的力量。男性為了鞏固領導地位,無所不用其極將女性扁為次等公民,直至今日很多聖堂廟宇禁止女性進入,女性被排除擔重職,特別是宗教跟神秘有關的事務。下面這段我也有點看不懂,沒講很清楚:

Nelida rose, "Do you know the story of the Annunciation 天使報喜節(3月25日)?" she whispered in my ear.
She proceeded to tell me that in the Judeo-Christian tradition, men are the only ones who hear the voice of God. Women have been excluded from that privilege 恩典殊榮, with the exception of the Virgin Mary.
Nelida said that an angel whispering to Mary was, of course, natural. What wasn't natural was the fact that all the angel had to say to Mary was that she would bear the son of God. The womb did not receive knowledge but rather the promise of God's seed. A male god, who engendered another male god in turn.

那意思是子宮可以接收知識嗎?可是(此劫第一位大圓滿人間祖師)極喜金剛他媽,那位尼姑公主也是處女受胎,也生男的活佛,還有世親跟無著兩位大菩薩也是一位尼姑想作番大事業:就是跟人生出兩個大菩薩,女人的子宮都是拿來出產男人名產的。

"What about the male socerers?" I asked. "They don't have a womb, yet they are clearly connected to the spirit."
Esperanza whispered," Sorcerers are able to align themselves to intent, to the spirit, because they have given up what specifically defines their masculinity. And they are no longer males." (p. 251)

這是說男巫士都成了公公了嗎?我想當然不是,而是男變女、女變男都可以啊,死亡拒絕者不是變成一個女的了嗎?小佛琳達採訪有講到女性開刀摘除子宮這件事:

FLORINDA D: The new seers? For the women it is very important, this idea that the womb is not just an organ of reproduction. In order to activate this, our intent has to be different. In order to change our intent we go back again to energy. You see, we don' t really know what it means to use the womb as an organ for being, an organ of light, of intuition. For us, intuition really is something that has already been defined. There is no real intuition anymore, because we intuit with our brains. Don Juan was interested in women, and people always ask, "Well, how come there are always so many women? Do you have orgies? Is there all kinds of stuff going on?" He said, "No, it's because the male doesn't have the womb. He needs that magical 'womb power' (laughter). " It's very important, you see.

ABE: Let me ask some technical questions there, if I may, on behalf of my female readers. Does the womb have to be fully functioning? I mean, if a woman had her tubes tied, would her womb still work?

FLORINDA D: Yes, as long as she doesn't have a hysterectomy.

ABE: So long as the womb isn't removed...

FLORINDA D: ...if the womb is there, yes. (Being-in-Dreaming: Florinda Donner in Conversation with Alexander Blair-Ewart, Dimension, Feb. 1992)
SW
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《Being-in-Dreaming》:aligning oneself with intent

文章SW » 2012-03-13, 11:23

2009/07/26 Sun, cloudy, indoor 30.9°C 《Being-in-Dreaming》:aligning oneself with intent

Being-in-Dreaming,老是講子宮也不是辦法,但這本名是為女性巫士觀點的書,可能男人不適合看。最後再摘一句,Esperanza 說:「Women, because they have a womb, can focus their attention with great facility on something outside their dreams while dreaming. That's precisely what you have been doing all along, unbeknownst 不知地 to yourself. The object become a bridge that connects you to intent.」(p. 278)

說到唐望同夥一行巫士十六人及將要大遷轉虹光身離世,靠的恐怕不是完全證悟,而是 nagual 超強的能量。資深佛友曾說大成就者對著草地上的羊群吹一口氣也通通虹光身。就我所知,老佛琳達跟奈莉達沒跟著走,文生也說他哪都不去,所以卡氏說有十六個,不知道是不是把二線巫士算進去(有些人沒算在十六人內的當門柱用的巫士)?像後來卡氏也說他們成員有六位,不是我們所知的三位女門徒。

關於前面所提的 object,沒有很清楚的說明,不過前面提到小佛琳達在做夢狀態看到如夢的老佛琳達,她抬手想跟她招呼,但被一隻藍色的蝴蝶羅織出空中藍色的影子所分心,藍蝴蝶非向她停在她手上,一步步分解幻化成一只套在她中指上的戒指。

"It's an optical illusion?"
"It's a lovely ring. It's a magnificent gift. Didn't you notice the ring before?" the caretaker asked.
"You've been wearing that ring since Florinda gave it to you."
……
"The ring in itself has no power, regardless of who made it," Florinda assured me. "The power was in making. The nugual who made this ring was aligned so thoroughly with what sorcerers call intent that he was able to produce this lovely jewel without him being a a jeweler. The ring was an act of pure intent. You will use the ring to align 使結盟 yourself with intent." (pp. 256-257)

關於這個 aligning oneself with intent,連上意願,老佛琳達解釋說:「You might not know what the word means, but something in you intuits how to tap the force. She whispered that I had always used intent to move from dream to reality or to bring my dream—whatever it might have been—to reality.」後者就是小佛琳達的 nightmares,她把噩夢帶進現實。說真的如果小佛琳達從開頭到結尾都沒有學什麼,一切都是因為她的天賦異秉,我不知道這本書給讀者什麼啟發或者啟示?沒有任何一點關於她努力自學的部分,讀過兩遍還是對我一點幫助都沒有。這個戒指其實是在夢中打造的發明物:

"The inventions frighten you, and the ring delights you. Since both are dreams, it can easily be the reverse . . .This , dear, is a world of dreams. We are teaching you how to bring them about all by yourself, At the moment, all the sorcerer of the nagual Mariano Aureliano's party help you enter into this world and are helping you to stay in it now.

You are the same but in a different world. Energy that comes from your savings and from the loan all of us made you." (p. 258)
SW
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《Being-in-Dreaming》:bird of freedom

文章SW » 2012-03-13, 11:23

2009/08/19 Wed, cloudy , outdoor 36-32°C° 《Being-in-Dreaming》:bird of freedom

休息時間我看了一點 Being-in-Dreaming 最後一章,小佛琳達枯等三個月沒見到卡司塔尼達蹤影,開車直殺巫士之家,枯候七天半個人影都沒看到,那批巫士全部離開了。她心中有無比的憂傷,最大的憂傷莫過於失去她的 nagual 卡斯塔尼達,因為她想起唐望曾跟他說自由之鳥的比喻:

The nugaul Mariano Aureliano 卡斯塔尼達 had once told me that sorcerers, when they talk among themselves, speak of sorcery as a bird; they call it the bird of freedom. They say that the bird of freedom only flies in a straight line and never comes around twice. They also say that it is the nuagual who lures the bird of freedom. It is he who entices the bird to shed its shadow on the worrior's path. Without that shadow, there is no direction. (Being-in-Dreaming, p. 289)

所以小佛琳達覺得她已經失去自由之鳥了,她說:「I had lost the nagual and, without him, all hope and purpose. And what weighted the most my heart was that the bird of freedom flew away so fast it didn't give me time to thank them properly, didn't give me time to express my endless admiration.」(pp. 289-290)這是我整本書看到最感人的地方:沒有 nagual 就沒有自由的希望,這跟對上師的關係一樣。

唐望團體大遷轉虹光身離開人世,在唐望故事裡都沒有仔細的說明,當然這裡也沒有,但我們還是看一下,當時三年資歷的小佛琳達怎麼說的:

How can it be possible that they vanished like that? A meaningless, superfluous 不必要的 question, considering what I had experienced and witnessed in their world. All it revealed was my true nature: meek 懦弱 and doubting. For the sorcerers had told me for years that their ultimate purpose was to burn, to disappear, swallowed by the force of awareness. The old nagual and his party of sorcerers were ready, but I didn't know it. They had been preparing themselves nearly all their lives for the ultimate audacity 大無畏: to dream-awake that they sneak 偷溜 past death—as we ordinarily know death to be—and cross over into the unknown, enhancing, without breaking, the unity of their total energy. (Being-in-Dreaming, p. 290)

真是蠻好的憧憬。這裡提到卡斯塔尼達也「走了」,是他隨唐望巫士到山頂,當然他不是去「自焚」,而是去跳崖,要在到達谷底時重新聚合出一個世界,結果他回到洛杉磯他家,但我不知道他這跳跳了三個月還沒到家,因為小佛琳達也在洛杉磯,沒理由乾等三個月。所以是否時間上出現差異,卡斯塔尼達《戰士旅行者》只說花了幾天功夫吧。小佛琳達還懊悔一些事情:

My regret was most intense upon recalling how my usual doubting self would emerge when I least expected it. I was not that I didn't believe their stupendous 了不起, otherworldly, yet so practical aim and purpose. Rather, I would explain them away, integrate them, make them fit into the everyday world of common sense—not quite, perhaps, but certainly coexisting with what was normal and familiar to me. (Being-in-Dreaming, p. 290)

所以小佛琳達也要將教法整合於日常生活嗎?後來老佛琳達終於出現,她說她跟蘇麗卡都沒跟隨唐望團體一起走,因為在情感上她們比較貼近老師胡里安,而胡里安團體都是成員個別走的,不像唐望那麼符合傳統規定,巫士的實際總是視情況而定。老佛琳達安慰小佛琳達說:

"Tears are meaningless for sorcerers. When you joined the sorcerers' world you were mad to understand that the designs of fate, no matter what they are, are merely challenges that a sorcerer must face without resentment or self-pity.
Why don't you heed my suggestion and behave impeccably regardless of your feelings.
You don't need the nagual to be an impeccable 完美無缺 sorceress. Your impeccability should lead you to him even if he's no longer in the world. To live impeccably within your circumstance is your challenge. Whether you see Isidoro Baltazar tomorror or in a year or at the end of your life should make no difference to you." (p. 292)

這也是修行道上的行者應該有的態度。今天剛好只看到這裡。這個 circumstance 南開師也常講到。
SW
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《Being-in-Dreaming》:女巫士的最終解釋

文章SW » 2012-03-13, 11:24

2009/08/20 Thur, sunny , outdoor 34-31°C° 《Being-in-Dreaming》:女巫士的最終解釋

Being-in-Dreaming,記錄上是從 p. 258 跳到 p. 289,事實上中間沒什麼可摘的,不然就是幾小處有摘過了,所以就算不情願我們今天也得大結局了。小佛琳達在空無一人的巫士之家,醒醒睡睡,陸續老佛琳達跟蘇麗卡——唐望巫士團體唯一剩下的兩名成員——來跟她說話,分不清是醒還是夢,不過按慣例蘇麗卡是醒時身份,那麼昨天摘的老佛琳達則是夢中。老佛琳達繼續說:

"The world of sorcerers is a world of solitariness, yet in it, love forever. Like my love for the nugaul Julian. We move in the world of sorcerers all by ourselves, accounting only for our acts, our feelings, our impeccability. I've no longer any feelings. Whatever I had went away with the nagual Julian. All I have left is my sense of will, of duty, of purpose." (Being-in-Dreaming, pp. 293-294) 

當小佛琳達被悲傷所淹沒,她反問小佛琳達:「Where is your impeccable purpose? What happened to all the things you've learned with us?」這幾乎是全書的結論了。她提醒小佛琳達「Don't find solace 安慰 in sympathy of others or in self-pity」。

巫士不需要安慰也不容許自憐,嗯沒說不能批評他人。後來蘇麗卡出現,補充了女巫士的「最後解釋」(唐望離世前也給予卡斯塔尼達有關於巫術的最後解釋):

"To be in the sorcerers' world one has to dream superbly. Most people don't have the wits nor the size of spirit to dream. They cannot help but see the world as ordinary and repetitious. And do you know why? Because if you don't fight to avoid it, the world is indeed ordinary and repetitious. Most people are so involved with themselves that they have become idiotic. Idiots have no desire to fight to avoid ordinariness and repetitiousness." (Being-in-Dreaming, p. 297)

這也是 ordinary 的真正意思,平常意識、一陳不變的生活,許多人的一生所做的就是不斷的重複自己。習氣也是如此,重複的夢不僅是業力也是習氣。夢修有什麼好處,可能目前我們都無法具體說個什麼出來,但是由夢可見習氣慢慢減少,稀奇新鮮逐漸取代,不是為了作夢好玩,而是為了一種持續的注意力。對於重複的老調我們沒有什麼注意力可言,我們永遠只會對新鮮新奇的事物抱持好奇心,這就是注意力。要說夢境是不是一種淨觀(pure vision),端賴熟悉的事物比例多寡而定。蘇麗卡強調她所帶給小佛琳達的夢不僅僅是個夢,「It was a sorcerers' dream, a vision.」(p. 299)

蘇麗卡指的是前面老佛琳達現身那段,就是小佛琳達的淨觀夢,因為那個夢告訴她該做什麼。接下來蘇麗卡解釋巫士團體的 nagual 之所以需要作夢者成員是因為需要的是做夢能量(dreaming energy),而不是世俗感情跟世俗活動,「You cannot be attached to the nagual as a person, but only as a mythical being.」(pp. 299-300)。蘇麗卡跟小佛琳達解釋:

"Only if the nagual is supported and upheld by his fellow dreamers can he lead them into other viable worlds from which he can entice the bird of freedom.
You have witness how the old nagual, as well as Isidoro Baltazar, by their mere presence, affect whoever is around them, be it their fellow sorcerers or just bystanders, making them aware that the world is a mystery where nothing can be taken for granted under any circumstances." (Being-in-Dreaming, p. 300)

這個 presence 有點意思,新時代翻譯成「臨在」,大圓滿同修會翻譯成「覺知」,我今天看達賴喇嘛《大圓滿》後面的備註,翻譯成「現前」,書裡是 spontaneous presence,「自然現前」。我個人覺得上段應該是「在場」的意思,小佛琳達作了以下還算本書中較有腦袋的省思:

For a long time I had been at a loss to understand how naguals could, by their mere presence, make such difference. After careful observation, comparing opinions with others, and endless introspection, I concluded that their influence stemmed from their renunciation 出離 of worldly concerns. In our daily world, we also have examples of men and women who have left worldly concerns behind. We call them mystics, saints, religious people. But nuguals are neither mystics nor saints and are certainly not religious men. Naguals are worldly men without a shred of worldly concerns. (Being-in-Dreaming, p. 300)

「Worldly men without a shred of worldly concerns」描述起來就好像大圓滿行者,總是過著不為人知的生活,特別是大師們貌如常人毫無起眼。蘇麗卡解釋說那是因為 naguals 已經打破自我反映之鏡(mirror of self-reflection),「Naguals are able to see themselves in the mirror of fog, which reflects only the unknown. It is a mirror that no longer reflects our normal humanity, express in repetition, but reveals the face of infinity.」(p, 301)聽起來就像南開師的鏡子比喻,當二元見不復存在,就能看見無限反射的潛能,成為鏡子的本質。

所以蘇麗卡建議小佛琳達要 dream dead 而不要 dream alive,作面不反射的鏡子,「To dream alive means to have hope. It means that you hold on to your dream for dear life. To dream dead means that you dream without hope. You dream without holding on to your dream.」(p. 303)全書結語:

Floinda had told me that freedom is a toal absence of concern about oneself, a lack of concern achieved when the imprisoned bulk of energy within ourselves is untied. She had said that this energy is released only when we can arrest the exalted conception we have of ourselves, or our importance, an importance we feel must not be violated or mocked.
Zuleica's voice was clear but seemed to come from a great distance as she added, "The price of freedom is very high. Freedom can only be attained by dreaming without hope, by being willing to lose all, even the dream.
"For some of us, to dream without hope, to struggle with no goal in mind, is the only way to keep up with the bird of freedom." (Being-in-Dreaming, p. 303)

全書完。這本書重看花了兩個月,下台一鞠躬。
SW
系統管理員
 
文章: 3968
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

Re: 小佛琳達《Being-in-Dreaming》摘讀系列

文章MORRIS » 2013-03-04, 17:00

SW:

感謝您的種樹,來者才可以輕鬆的乘涼。
佛陀拈花當時,我應在傻笑吧!....
(((Thanks a lot )))

Morris
MORRIS
 

Re: 小佛琳達《Being-in-Dreaming》摘讀系列

文章SW » 2019-08-17, 23:52

由 2019/07/27 開始,逐篇加上英文翻譯,方便大家閱讀。
SW
系統管理員
 
文章: 3968
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

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