唐望故事—做夢篇 REVIEW

[SW]

最近不知道哪裡聽到，在一處樹的凹處裡，找到一個入定上百年的修行人，他一出定就問起自己家人，不過朝代、時代都已經變了。另外一個普巴扎西仁波切常講的故事：一個牧童有天遇到山洞中修行的密樂日巴，也想學他那樣禪修。密勒日巴見他頗有善根就教他打坐，這牧童一坐就是七天，直到家人鄰居在一處山洞中找到他，他一出定就問到他的牛呢？是不是該回家了？完全不知道已經過了七天之久。

這意思是說即便是肉體也可以暫停飲食的意願。而這裡所講的做夢體沒有飲食的意願，是指當把做夢體當成日常世界的幻身在生活時，他沒辦法吃下實質的食物，因為做夢體的本質是能量體，純能量而已。這完全是針對在日常生活中而言的，做夢中做夢體依然可以體驗飲食的感覺，因為是意生身，也就是心結合五感官功能：色聲香味觸都可以感受到。

「唐望故事」做夢篇 REVIEW-41

「天啊！我們是在回憶起『另一個自己』（the other self，指分身）！」她驚呼道，聲音近乎歇斯底里。然後她平靜下來，以緩和的聲音繼續說，「顯然我們已經去過那裡，而回憶起它的唯一方法就是我們正在做的，在共同做夢時射出我們的做夢體。」

「『射出我們的做夢體』是什麼意思？」我問。

「你親眼目睹過哲那羅射出他的做夢體，」她說，「它就像一顆慢速子彈砰地一聲出來；實際上，它從身體上脫開或黏住時，會伴隨一聲巨響。

「Nagual告訴我，哲那羅的做夢體能夠做我們平常大部分的事情。他過去常以這種方式來找你，以便震動你。我現在知道Nagual和哲那羅想要什麼了。他們要你去回憶起這點，為了達到這個效果，哲那羅常常射出他的做夢體，在你眼前表演不可思議的行動，但無濟於事。」

「我從來不知道他是處於做夢體中。」我說。

「你從來不知道是因為你沒有在看，」她說，「哲那羅試圖藉由做那些做夢體無法做的事情來讓你知道，比如吃、喝等等。Nagual告訴我，哲那羅曾經和你開玩笑說他要去拉屎而讓群山震動。」

「為什麼做夢體無法做那些事情呢？」我問。

「因為做夢體無法處理吃或喝的意願。」她回答。

「拉葛達，妳這是什麼意思？」我問。

「哲那羅的偉大成就在於，他在做夢中學會了身體的意願，」她解釋，「他完成了你已經開始做的事情。他可以竭盡可能地完美夢出他整個身體。

「但是做夢體的意願與肉體的意願不同。例如，做夢體可以穿過牆壁，因為它知道消失於空氣中的意願。而肉體知道飲食的意願，但不知道消失的意願。對哲那羅的肉體來說，要穿過一道牆就像要他的做夢體吃東西一樣不可能。」

《老鷹的贈予》pp. 174-175 重譯


"Holy Jesus! We are remembering the other self!" she exclaimed, her voice almost bordering on hysteria. Then she calmed down and went on talking in a subdued tone. "Evidently we've already been there and the only way of remembering it is the way we're doing it, by shooting off our dreaming bodies while dreaming together."

"What do you mean, shooting off our dreaming bodies?" I asked.

"You yourself have witnessed when Genaro used to shoot off his dreaming body," she said. "It pops off like a slow bullet. It actually glues and unglues itself from the physical body with a loud crack.

"The Nagual told me that Genaro's dreaming body could do most of the things we normally do. He used to come to you that way in order to jolt you. I know now what the Nagual and Genaro were after. They wanted you to remember, and for that effect Genaro used to perform incredible feats in front of your very eyes by shooting off his dreaming body. But to no avail."

"I never knew that he was in his dreaming body," I said.

"You never knew because you weren't watching," she said. "Genaro tried to let you know by attempting to do things that the dreaming body cannot do, like eating, drinking, and so forth. The Nagual told me that Genaro used to joke with you that he was going to shit and make the mountains tremble."

"Why can't the dreaming body do those things?" I asked.

"Because the dreaming body cannot handle the intent of eating, or drinking," she replied.

"What do you mean by that, Gordar" I asked.

"Genaro's great accomplishment was that in his dreaming he learned the intent of the body," she explained. "He finished what you had started to do. He could dream his whole body as perfectly as it could be.

"But the dreaming body has a different intent from the intent of the physical body. For instance, the dreaming body can go through a wall, because it knows the intent of disappearing into thin air. The physical body knows the intent of eating, but not the one of disappearing. For Genaro's physical body to go through a wall would be as impossible as for his dreaming body to eat."

[SW]

這集有點意思，講到夢中跟共同做夢的伙伴說話的情況。其中一點是自己聲音很奇怪。這種情況應該有多種，有時候會悶住說不大出來聲音，或聲音很殘破。另外一個卡氏說到見到一起共同做夢的拉葛達完完全全就是她本人的樣子。

我出體夢如影隨行一位我稱為 Partner 的情形很多年囉，可是你現在要我描述或心中想著他的形象，我真的想不出來，因為每次都不一樣。聲音也是完全沒有記憶，只是每次在夢中，有時覺得有台灣腔，或者有什麼腔，同樣沒有記憶點，回想不起來聲音長什麼樣子。

這點很奇特，如果你見過一個人一百次，那你一定很容易想起他的樣子，但是我對 Partner 完全沒有記憶上的特定形象。如此，我就不知道以他的視角，他怎麼看待我的，我是如卡氏所描述的：完完全全就是我的樣子嗎？我覺得不一定，因為意生身是能量體，能量體怎麼被詮釋，屬於見者這一邊的事情。

就好像賽斯書當中也有探討共同夢的議題，每個參與的人，對於夢場景內的東西詮釋成什麼，都屬於個人部分，並非共同。就算佛法中說人類有共業，所以聚合點都會把環境觀成同樣的，這裡有點不一樣，這裡是說到夢境，夢境是能量的再詮釋，跟共業（聚合點同樣位置）比較沒關係。

「唐望故事」做夢篇 REVIEW-42

我們對於做夢的討論對我們來說是最有幫助的，因為它不僅解決了我們「共同做夢」上的困境，也將我們做夢的概念帶至心智的層次（intellectual level）。

我們達成共識：是再試試「共同做夢」的時候了。

我很容易就進入第一個狀態：「靜態守夜」。我身體上有一種愉悅的覺受，從我太陽神經叢（solar plexus，胃輪）散發出的刺痛感。

突然間，我發現自己與拉葛達面對面，就好像我拐過一個轉角就碰上她了。我全神沉浸於看著她：她是如此真實，絕對是她本人。

拉葛達趕緊試著交叉我們的手臂，我們環顧四周。我們眼前沒有固定的畫面；沒有任何類型的靜態影像。我靈機一動，告訴拉葛達，說正是因為我們一直看著對方，所以才錯過做夢場景的出現。話一出口，我才意識到我們處於一種新的情況中。我的聲音嚇到我，那是一種奇怪的聲音，尖銳刺耳。

拉葛達回答說我們沒有錯過什麼，而是我們的第二注意力被其他事物吸引住了。她微笑著，嘟了嘟嘴，對自己的聲音感到既驚訝又困擾。

我發現在做夢中談話的新奇感很神奇，因為我們不是夢到我們在說話，而是確實在交談。這需要一種獨特的努力，很像我最初在做夢中走下樓梯的努力。

我突然意識到，拉葛達和我已經完全自發進入了我們的做夢體中了。

因為我在這種狀態下有過一些移動的經驗，所以我以意志力使自己去到拉葛達身邊。我想要擁抱她，但是我移動得太靠近她，以致於我們融合在一起。我能感覺自己是個獨立的個體，但同時也感覺自己是拉葛達的一部分。我非常喜歡這種感覺。

我們一直保持融合狀態，直到有什麼東西打破了我們。我感覺到一個命令說要去觀察環境。

《老鷹的贈予》pp. 181-183 重譯

Our discussion of dreaming was most helpful to us, not only because it solved our impasse in dreaming together, but because it brought its concepts to an intellectual level.

In unison, we arrived then at the conclusion that it was time to try again our dreaming together.

I very easily entered into the first state, restful vigil. I had a sensation of bodily pleasure; a tingling radiating from my solar plexus.

suddenly I found myself face to face with la Gorda. It was as if I had turned a corner and bumped into her. I became immersed in watching her. She was so absolutely real, so herself.

La Gorda quickly tried to interlock our arms. We looked around. There was no fixed tableau in front of our eyes; no static picture of any sort. I had a sudden insight and told la Gorda that it was because we had been watching each other that we had missed the appearance of the dreaming scene. Only after I had spoken did I realize that we were in a new situation. The sound of my voice scared me. It was a strange voice; harsh; unappealing.

La Gorda replied that we had not missed anything, that our second attention had been caught by something else. She smiled and made a puckering gesture with her mouth; a mixture of surprise and annoyance at the sound of her own voice.

I found the novelty of talking in dreaming spellbinding, for we were not dreaming of a scene in which we talked, we were actually conversing. It required a unique effort quite similar to my initial effort of walking down a stairway in dreaming.

The realization struck me then that la Gorda and I had quite spontaneously entered into our dreaming bodies.

Because I had some experience with moving in that state, I willed myself to go to la Gorda's side. My desire was to embrace her, but instead I moved in on her so close that we merged. I was aware of myself as an individual being, but at the same time I felt I was part of la Gorda. I liked that feeling immensely.

We stayed merged until something broke our hold. I felt a command to examine the environment.

[SW]

魯宓在翻譯這些段落時，用的是右邊意識，以及左邊意識，但原文並沒有意識兩字。我也認為使用意識會落入心識（凡夫識）範疇內；而左邊，這裡所講到的已經是單純的覺，而非識，這在藏文是兩個字：rig pa（or rig，覺） 和 rnam shes（識）。

近日看到（聽到）曲迦仁波切的微信貼文，講到 rig pa 和 rang rig 兩同義詞，查字典分別是：

rig pa：knower; knowledge; awareness; know; be aware; aware; basic knowledge
rang rig：self-knower; self-knowing; self-cognizing consciousness

這都是一種直觀的自知自覺，很符合以下所提到的「左邊」：一種沒有受到心識（心的分析判斷）的干擾，很節約或節制（econamy，這裡可能是節省能量）、很高速的本俱（inherent）的能力。

這個節制，秋竹法王也常提到要克制，我們要克制的就是右邊的習性造成的不必要的能量損耗。印第安托爾特克傳承不講究那麼多戲論的情勒（知母念恩報恩發慈悲心等等），之所以要轉至左邊，一切都是為了實際操作的理由。

最近在翻譯出版一本死亡後中陰過程引導的書，附錄中提到一句：

身體變得如同土石般了無生氣，而氣息消散於空中。清淨的覺性如火星般往上飛升[1]……
[1] 這意味神識離開身體。對普通人來說，死後不久便會發生，而行者的神識可能會在「圖當」中（thugs dam）維持一段長短不定的時間，於此期間，其神識還停留在身體內。此處文本說的是覺性（rig pa，本覺）而不是意識（rnam shes），因為這些引導係針對修行者。

熟悉唐望故事的人，一定讀過唐望描述目睹自己兒子死亡時的過程。他轉換到左邊，目睹自己兒子的神識像火星般往上飛升。所以可見得唐望這支傳承在某些方面，確實與大圓滿的論述有驚人的相似處！

「唐望故事」做夢篇 REVIEW-43

唐望告訴我們，人類（人體）分為兩部分：右邊，他稱之為tonal，涵蓋了理智所能設想到的一切；而左邊，稱為nagual，是一個無法描述的領域、無法用言語含攝的領域。如果理解是與整個身體一起發生的，那麼左邊也許可以被理解，因此它是排斥被概念化的。

唐望也告訴我們，所有巫術的功用、可能性及成就，從最簡單到最驚人的，都在人體本身。

拉葛達認為，Nagual望‧馬特斯的努力，是去引導我們藉由做夢對第二注意力的自我控制，到達另一邊的自我（the other self）。

然而，他透過身體上的操縱，讓我們直接接觸到第二注意力。拉葛達記得他常常以推或按她的背，強迫她從一邊轉到另一邊。她說，有時他甚至會在她的右肩胛骨上或周圍猛敲一記。

結果使她進入一種異常清晰的狀態。對拉葛達來說，似乎在那種狀態下一切都變快了，但世界卻沒有改變。

我記得我也遇過同樣的情況。時不時，唐望都可能在我背上來上一拳。我總是覺得他打在我的脊椎上，高度在肩胛骨之間。隨之而來的是超常的明晰（clarity，明性）。世界還是一樣，但更銳利些。可能是我的推理能力被唐望的一擊所麻木，從而讓我能夠在沒有它們的干預下感知。

這些強化意識（heightened awareness）狀態的另一個特徵，是個人互動中無比的豐富性，這種豐富性被我們的身體理解為一種加速感（sensation of speeding）。我們在左右兩邊之間的來回移動，使我們更容易瞭解到：在右邊時，有太多的能量與時間被消耗在我們日常生活的行為和互動中；而另一方面，在左邊時，則有對節制（economy）和速度的本俱需求（inherent need）。

拉葛達無法描述這種速度到底是什麼，我也不行。我最多只能說，在左邊時，我可以精確而直接地掌握事物的含義。行動的任何方面都不用事先準備或引入。

我行動，然後休息；我向前，然後撤退，沒有任何我慣常的思考過程。這就是拉葛達與我所理解的速度。

《老鷹的贈予》pp. 198-195 重譯

Don Juan had told us that human beings are divided in two. The right side, which he called the tonal, encompasses everything the intellect can conceive of. The left side, called the nagual, is a realm of indescribable features; a realm impossible to contain in words. The left side is perhaps comprehended, if comprehension is what takes place, with the total body; thus its resistance to conceptualization.

Don Juan had also told us that all the faculties, possibilities, and accomplishments of sorcery, from the simplest to the most astounding, are in the human body itself.

La Gorda thought that the Nagual Juan Matus's efforts were to lead us to the other self by means of our self-control of the second attention through dreaming.

However, he put us in direct touch with the second attention through bodily manipulation. La Gorda remembered that he used to force her to go from one side to the other by pushing or massaging her back. She said that sometimes he would even give her a sound blow over or around her right shoulder blade.

The result was her entrance into an extraordinary state of clarity. To la Gorda, it seemed that everything in that state went faster, yet nothing in the world had been changed.

I remembered the same had been the case with me. At any given time, don Juan might give me a blow on my back. I always felt the blow on my spine, high between my shoulder blades. An extraordinary clarity would follow. The world was the same but sharper. It may have been that my reasoning faculties were numbed by don Juan's blow, thus allowing me to perceive without their intervention.

Another feature of those states of heightened awareness was the incomparable richness of personal interaction; a richness that our bodies understood as a sensation of speeding. Our back and forth movement between the right and the left sides made it easier for us to realize that on the right side too much energy and time is consumed in the actions and interactions of our daily life. On the left side, on the other hand, there is an inherent need for economy and speed.

La Gorda could not describe what this speed really was, and neither could I. The best I could do would be to say that on the left side I could grasp the meaning of things with precision and directness. Every facet of activity was free of preliminaries or introductions.

I acted and rested. I went forth and retreated without any of the thought processes that are usual to me. This was what la Gorda and I understood as speeding.

[SW]

這篇跟死亡有關，當然也可以說跟死亡無關，因為不再有死亡了：唐望傳承巫士在離開這個人世前，點亮明晰繭（能量體）內每個位置，身體化為一團火焰，而保有自己獨一的意識（覺性）。這就是托爾特克版的虹光身。

這點出本書的書名「老鷹的贈予」，這個巨鷹所指為何，不是重點；重點是他們一脈相傳下來一套「規矩」，聽起來就像是「解脫引導規範」。這套「解脫引導」與目前正要出版的「中陰引導」異曲同工，指的就是在中陰時解脫的引導。

這兩者不約而同的都使用一個英文詞，叫 passageway。有校稿師兄希望我換個翻譯詞，不要稱為「通道」，但基本上明明就是一條通道，它有明確的入口（entrance）。大家可以往前複習《出生、生命與死亡》之死亡篇的翻譯，最後提到的幾個入口時刻。

另外有個詞 knowledge，第三段巫士版虹光身講到「整個身體都被知識所點燃」。這個 knowledge 大陸同修喜歡翻譯成「經驗」，這幾年好一些，改翻「知識經驗」；同修會體系外的則翻成「智慧」。其實它指的就是「所知障」的「所知」，沒有所知障了，當然就「知」了（knowledge 的字根就是 know），那就是知識。上述即將出版的「中陰引導」一書，兩個根本文，一再提到認知、認出、認識：

藏文 shes：
cognition; knowledge
to be aware of, come to understand, to know, to grasp, master, to learn, to realize, wisdom

這麼多解釋裡面就是沒有經驗二字。

所以手邊有《夢瑜伽與自然光的修習》，經驗都要換算成知識；另外通道也被取代掉了，原文應該翻成：

1. 睡著之後存在一條通道（passage）——一段過渡時期，時間可長可短——直到開始作夢。（p. 74）
2. 有覺知狀態的出現，而心尚未開始進入例如思考這樣的運作，就是這個通道，我們透過它進入所謂的自然光狀態，一般總認為密續修行者就是在這段時間證悟自身。（p. 76）
3. 在你通過或經過（這個通道）的時候，會開展出一系列的光，對這些光有很多種解釋。（p. 76）

註：南開師口語上喜歡講 passage，但義大利象雄出版品則改成更合意的英文 passageway。

「唐望故事」做夢篇 REVIEW-44

唐望解釋說，〔巨鷹的〕這個規矩不是故事，而跨越到自由並非意指永恆的生命，如通常所理解的永恆，亦即永生不死。

規矩中所陳述的是，一個人可以保持在臨終時刻通常會失去的覺知（awareness）。

唐望無法解釋保持這個覺知是什麼意思，或者可能他甚至無法想像它。他的恩人曾告訴他，在跨越〔到另一邊〕的那一刻，一個人便進入了第三注意力，而整個身體都被知識（knowledge）所點燃。每一個細胞立刻覺知到自己，也覺知到了身體的完整性（totality）。

他的恩人也告訴他，這種覺知（覺性）對我們分化的心智來說，是無意義的。因此，戰士奮鬥的關鍵不在於去瞭解規矩中所說的跨越意指跨越到第三注意力，而毋寧是去想像確實存在這樣的覺知（覺性）。

唐望說，一開始，規矩對他來說是純屬言語的範疇。他無法想像它如何落入現實世界的領域以及其方式。

然而，在他恩人的有效指導下，經過了大量的努力從事，他終於成功掌握了這個規矩的真正本質，並完全接受它作為一套實用的指令，而不是一個神話。從此，他在處理第三注意力的現實（reality）方面就沒有任何問題了。

他於道上所遇到的唯一障礙，來自於他如此徹底地相信規矩是一張地圖，他相信他必須在世界上尋找一個真正的開口（opening），一條通道（passageway）。基於此故，他不必要地困在戰士發展的第一階段。

結果就是，唐望身為領導者與老師的工作是去幫助門徒們，尤其是我，避免重蹈他的覆轍。他成功地帶領我們經歷了戰士發展的三個階段，而沒有過分強調其中任何一個階段。

首先他引導我們把規矩當作一張地圖；然後他引導我們認識到，一個人可以獲得一種至高無上的覺知，因為確有這樣的事存在；最後，他引導我們進入通往其他隱藏的覺知世界（other concealed world of awareness）的真正通道。

《老鷹的贈予》pp. 211-212

Don Juan explained that the rule was not a tale, and that to cross over to freedom did not mean eternal life as eternity is commonly understood- that is, as living forever.

What the rule stated was that one could keep the awareness which is ordinarily relinquished at the moment of dying.

Don Juan could not explain what it meant to keep that awareness, or perhaps he could not even conceive of it. His benefactor had told him that at the moment of crossing, one enters into the third attention, and the body in its entirety is kindled with knowledge. Every cell at once becomes aware of itself, and also aware of the totality of the body.

His benefactor had also told him that this kind of awareness is meaningless to our compartmentalized minds. Therefore the crux of the warrior's struggle was not so much to realize that the crossing over stated in the rule meant crossing to the third attention, but rather to conceive that there exists such an awareness at all.

Don Juan said that in the beginning the rule was to him something strictly in the realm of words. He could not imagine how it could lapse into the domain of the actual world and its ways.

Under the effective guidance of his benefactor, however, and after a great deal of work, he finally succeeded in grasping the true nature of the rule, and totally accepted it as a set of pragmatic directives rather than a myth. From then on, he had no problem in dealing with the reality of the third attention.

The only obstacle in his way arose from his being so thoroughly convinced that the rule was a map that he believed he had to look for a literal opening in the world, a passageway. Somehow he had become needlessly stuck at the first level of a warrior's development.
Don Juan's own work as a leader and teacher, as a result, was directed at helping the apprentices, and especially me, to avoid repeating his mistake. What he succeeded in doing with us was to lead us through the three stages of a warrior's development without overemphasizing any of them.

First he guided us to take the rule as a map; then he guided us to the understanding that one can attain a paramount awareness, because there is such a thing; and finally he guided us to an actual passageway into that other concealed world of awareness.

[SW]

以下這些內容不見得與夢修有直接關係，但卻與修行相關。諸多上師的教導中經常提及那洛巴跟隨帝洛巴的故事，那洛巴（聽說是南開師的一個前世）是印度那爛陀學院的大學者，當然這就代表理性的一面，而帝洛巴的教法當然就是讓他完全拋棄理智的一面。

這裡所講的左邊和右邊的意識或覺知，左右應該不是指位置。右邊意識和左邊意識，或說覺知，姑且可以對應於南開師常說的 presence 和 instant presence，或者左邊還沒有到 instant presence，而是強化意識，具有較多的明性（clarity），我們的修行無一不是在增加明分（明性這部分）。

另外就是唐望傳承的前行也需要淨化。除了眾所周知的「生命回顧」外，這個把人吊起來減輕與地球重力接觸的淨化方法，似乎潛獵者用得比較多（見《巫士的穿越》塔夏莎是住樹屋，另唐望屬於潛獵者）。照這樣講起來，飛行時數夠長的話，不知道是否飛行員，或者機師及空姐，業力會比較輕呢？

這就來到第二條：有明分不代表已經證悟。之前札記摘過肯恩‧威爾伯的一段話：

「學生一旦清楚地瞥見這本自具足永遠存在的覺知，某些不幸的事可能會發生。一方面他們似乎解脫了身心較低層次的束縛，一方面這些較低層次的身心並沒有停止自己的需要或問題。你可以一面處於一味，一面婚姻失敗、失業或仍然是個渾球。」（《一味》pp. 218-219）

而第三段說的比較是：我們需要將所學融入自身，成為自己的知識（見解），而不是……套句普巴扎西仁波切經常說的「以理論來掩蓋自己的實修」。這什麼意思？普扎師常說弟子們動輒說自己打坐是「明空不二」，我想南開師弟子大概就是經常會把自己的狀態說成「覺觀（禪觀）狀態」或「大圓滿狀態」吧。

至於「只有少數人能夠倖存」，說明唐望傳承每期招生不是只有八或十六位學員，之前唐望幫卡氏召集的第一批八個不是全數陣亡了嗎？後來才又招三個（因為發現卡氏能量體屬於三區 Nagual 而非四區）。


「唐望故事」做夢篇 REVIEW-45

一
在做夢與潛獵的脅迫下，她們失去了自己的右邊——即自己的心智。因為她們的左邊的覺知異常敏銳，她們的理智很容易燒毀殆盡。一旦她們失去自己理性的一邊，她們就成為無可匹敵的做夢者與潛獵者，因為她們不再受到任何理性因素的牽制。

唐望說那些女人治癒了他的欲望。在六個月的時間裡，他大部分時間都在她們鄉村廚房天花板上懸掛的吊具中度過，就像一條正在燻製的火腿，直到他徹底淨化了想要獲得及滿足個人私欲的想法。

唐望解釋說，一套皮革吊索（leather harness）是治療某些非身體疾病的絕佳裝置。這個概念是：一個人被吊得越高，懸在半空中不接觸地面的時間越久，真正能夠淨化的效果也越好。

Under the duress of dreaming and stalking they lose their right sides, their minds. Their reason burns up easily due to the fact that their left-side awareness is extraordinarily keen. Once they lose their rational side, they are peerless dreamers and stalkers since they no longer have any rational ballast to hold them back.

Don Juan said that those women cured him of his lust. For six months he spent most of his time in a harness suspended from the ceiling of their rural kitchen, like a ham that was being smoked, until he was thoroughly purified from thoughts of gain and personal gratification.

Don Juan explained that a leather harness is a superb device for curing certain maladies that are not physical. The idea is that the higher a person is suspended and the longer that person is kept from touching the ground by dangling in midair, the better the possibilities of a true cleansing effect.

二
他警告我一個常見的錯誤：高估左邊的覺知；被它的明性（clarity）與力量所惑。他說，處於左邊覺知並不表示一個人立刻從自己的愚蠢中解脫——它只意味著感知能力的擴展，理解和學習的能力更強，以及最重要的，遺忘的能力更強。

He warned me about a common error; that of overestimating the left-side awareness; of becoming dazzled by its clarity and power. He said that to be in the left-side awareness does not mean that one is immediately liberated from one's folly- it only means an extended capacity for perceiving, a greater facility to understand and learn, and above all, a greater ability to forget.

三
唐望說，他的恩人確信這些戰士只有少數人能夠倖存下來，並且能夠重新整合自己的知識，重新引導自己的修道。唐望和他的恩人對於第二注意力的所知都是重組後的版本，一種具有內建紀律（built-in restraints）的新版本，因為它是在最嚴厲的壓迫情況下鍛煉出來的。

Don Juan said that his benefactor was convinced that only a handful of those warriors survived and were capable of reassembling their knowledge and redirecting their path. Whatever don Juan and his benefactor knew about the second attention was the restructured version; a new version which had built-in restraints because it had been forged under the harshest conditions of suppression.

《老鷹的贈予》pp. 216-217, 219