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

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。

打破自我反映之鏡

文章SW » 2018-02-10, 16:25

再一次使用鏡子的隱喻:光身的證悟表示這個人不再處於「是被鏡子反射出的一個人」的情況(其以二元方式看待自己或鏡中自己的反射),而是已成為鏡子本體的情況,是故現在他整個能量就像鏡子能量顯現的方式。了知自己能量如何顯現為「當」、「羅巴」和 「查」,吾人便能夠完全融攝自己的能量,直接貫穿到實際物質存在的層次。這可經由修持「四身印」(Four Da)生起界部境相、或經由修習「四光」生起妥噶四相而達成。妥噶四相的發展方式與界部境相的發展非常類似。

(南開諾布仁波切《水晶與光道》修訂新版,三月上市)

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

打破自我反映之鏡

巫士增加的能量是來自自我反映的縮減,所以能擁有更多的覺知範圍。
The sorcerers' increased energy, derived from the curtailment of their self-reflection, allows their senses a greater range of perception.

「我試著讓你明白,不管對於巫士或普通人,唯一有價值的行動是,去克制我們與自我形象的糾纏。」他說,「Nagual(上師)和門徒所專注的目標是,打破他們的自我反映之鏡。
"I've been trying to make clear to you that the only worthwhile course of action, whether for sorcerers or average men, is to restrict our involvement with our self-image," he continued. "What a nagual aims at with his apprentices is the shattering of their mirror of self-reflection."

「我們每個人對於自我反映的執著都不相同,」他說,「這種執著感是有所需要。例如,在我開始知識的追尋之前,我的生命是無止境的需要;在進入 nagual 胡里安門下許多年後,我仍舊是同樣的需要,如果沒有更惡化的話。
"Each of us has a different degree of attachment to his self-reflection," he went on. "And that attachment is felt as need. For example, before I started on the path of knowledge, my life was endless need. And years after the nagual Julian had taken me under his wing, I was still just as needy, if not more so.

「但有一些人,巫士或普通人,什麽都不需要。他們的平靜、和諧、歡笑與知識,直接來自於力量,不需要任何媒介。至於你和我,情况就不一樣。我是你的媒介;nagual 胡里安是我的媒介。媒介除了提供最低限度的幫助使門徒對意願察覺之外,還幫助他們打破自我反映之鏡。」
"But there are examples of people, sorcerers or average men, who need no one. They get peace, harmony, laughter, knowledge, directly from the spirit. They need no intermediaries. For you and for me, it's different. I'm your intermediary and the nagual Julian was mine. Intermediaries, besides providing a minimal chance - the awareness of intent - help shatter people's mirrors of self-reflection.

(《寂靜的知識》pp. 181-182)
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唐望巫士傳承之「法性窮盡」

文章SW » 2018-02-10, 23:14

多年前我有一位在康乃爾的同校同學,2002 後約五年間,我們共同度過人生的轉捩期。後來她很高興地告訴我她皈依了大乘佛門,然而卻對我提到要證悟的意圖感到奇怪,說她從未想過要證悟。(謙虛也不一定是種美德啊。)

在印第安托爾特克傳承巫士唐望這一支,到卡斯塔尼達是第 27 代,前代都是以四的倍數組團,全數化為「意識的火焰」離世。該傳承有兩個法門:「做夢」(dreaming)與潛獵,無一不是為了此最終目的。是故,光對「做夢」有興趣,卻對「做夢」的最終目的不敢想或沒概念,正如我師父說的:學佛很辛苦,勞民傷財(時間就是金錢),不如回家坐在沙發上看電視還比較舒服。

所以本社團,不是僅有摘些做夢的段落,就好比學佛只學修法卻不懂基礎佛理一樣奇怪。無論修的是佛法九乘的哪一階,都不能忘記佛陀所說:「諸惡莫作,眾善奉行,自淨其意,是諸佛教。」不然在修什麼呢?修出一個自以為是的佛法,或修出一個自以為是的出體夢。那這樣缺乏終極目標的做夢訓練,跟沒出體、沒任何清明夢,究竟有什麼差別?

《水晶與光道》是本由淺入深的書:看淺者,可以從許多故事中得到樂趣,就像看唐望一干巫士的傳奇一樣;看深者可以發現跟大圓滿教法相應之處,也講述了蠻多證悟的義理。所以我們就算摘出各個門派的夢修方法,但也不能不順帶討論到其夢修成就的基本原理,及其究竟理念。一些段落雖說沒提到做夢半個字,但也不是完全無關的。看不懂或沒興趣,那我也沒有辦法。


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

一位圓滿成就妥噶四相第四階的行者,完全不會顯現死亡。此等證悟層次稱為「大遷轉」(Great Transfer),這便是蓮花生大士和無垢友(Vimalamitra)所示現的證悟。本質上來說,大遷轉的證悟和光身是一樣的,唯一的差別在於證達大遷轉者,就臨床意義而言不必經過死亡,即得以從物質層面的顯現移轉至諸大元素精華層面的顯現。此二種證悟模式是修持大圓滿所特有的。

妥噶四相第四階「法性窮盡」則是存在(諸法)之耗盡。若一個人在活著時已進入此四相的第四階——說「進入」意指具有某些徵兆顯示如此,那麼,在他死亡時,他的身體會逐漸化光消失。亦即不以一般方式分解為其構成之諸大元素,而是消融於元素的精華、也就是光之中。

(《水晶與光道》修訂新版,三月上市)

唐望巫士傳承之「法性窮盡」

他說文明人與巫士之間最明顯的差別,是死亡降臨的方式。
He said that one of the most dramatic differences between civilized men and sorcerers was the way in which death came to them.

「平常人與巫士最大的不同是,巫士用他的速度來控制死亡。」唐望繼續說,「如果到了最後關頭,那豹子不會吃我,它會吃你,因爲你沒有速度抵擋你的死亡。」
"The greatest difference between an average man and a sorcerer is that a sorcerer commands his death with his speed," don Juan went on. "If it comes to that, the jaguar will not eat me. He'll eat you, because you don't have the speed to hold back your death."

然後他解釋有關巫士對於速度與死亡的觀念。他說在日常世界中,唯一不可改變的是死亡;而另一方面,在巫士世界中,平常的死亡是可以被撤回的。
He then elaborated on the intricacies of the sorcerers' idea of speed and death. He said that in the world of everyday life, the only irrevocable thing was death. In the sorcerers' world, on the other hand, normal death could be countermanded.

我告訴他,他的話雖然令人印象非常深刻,但我不相信死亡可被撤回。他再次解釋,巫士看見人類是橢圓形或球形的明亮能量體,由無數靜態却振動著的能量量體組成,只有巫士能够把運動注入這些靜態的明晰球體中。在千分之一秒間,他們能把聚合點移動到球體的任何位置上,這樣的移動與速度,使知覺瞬間進入了另一個完全不同的宇宙中。或者他們能以極高速度把聚合點掠過整個能量量體,這樣的速度使他們所有的能量場立刻被消耗燃盡。
I told him his statements, impressive as they were, could not convince me that death could be revoked. And he explained once more what he had explained before. He said that for a seer human beings were either oblong or spherical luminous masses of countless, static, yet vibrant fields of energy, and that only sorcerers were capable of injecting movement into those spheres of static luminosity. In a millisecond they could move their assemblage points to any place in their luminous mass. That movement and the speed with which it was performed entailed an instantaneous shift into the perception of another totally different universe. Or they could move their assemblage points, without stopping, across their entire fields of luminous energy. The force created by such movement was so intense that it instantly consumed their whole luminous mass.

他說,如果在這時候突然發生山崩,巨岩朝我們砸下,他能够改變意外死亡的自然結果。靠著他的聚合點移動的速度,他能夠改變他的宇宙,或在瞬間使他自己被內在之火燃盡。而在另一方面,我會死於意外,被巨石壓碎,因爲我的聚合點缺乏拉我出去的速度。
He said that if a rockslide were to come crashing down on us at that precise moment, he would be able to cancel the normal effect of an accidental death. By using the speed with which his assemblage point would move, he could make himself change universes or make himself burn from within in a fraction of a second. I, on the other hand, would die a normal death, crushed by the rocks, because my assemblage point lacked the speed to pull me out.

我說,聽起來巫士只是找到另外一種死亡方式,並不是取消了死亡。他回答說,他意思是巫士控制他們的死亡,他們只有在必要時才死。
I said it seemed to me that the sorcerers had just found an alternative way of dying, which was not the same as a cancellation of death. And he replied that all he had said was that sorcerers commanded their deaths. They died only when they had to.

(《寂靜的知識》pp. 229-230)
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意伏藏,藏在如來藏

文章SW » 2018-02-17, 21:22

註釋 7:伏藏(gTer-ma)是由蓮花生大士和移喜措嘉或過去其他偉大的上師,所埋藏的文本或寶物,要在特定的時間被揭露。智慧心的寶藏(dgongs-gter,意伏藏)則是某些上師自其覺觀之偉大明性中所揭露的。

(《水晶與光道》修訂新版,2018/03 出版)

【意伏藏,藏在如來藏】

近期出現的催眠術,被國際上公認為是合法的學術項目。我想,催眠術這種自然現象,與蓮花生大師當時藏伏藏的方法有一點點相似的地方。譬如說:當我們醒著的時候,會胡思亂想,有很多雜念,這就很難回憶起小時候或者更久遠的事情,但通過催眠,就可以把人的意識降到一定的水準,粗大的雜念自然消失,雖然未到阿賴耶識的地步,但在半醒半睡的狀態下,就比較容易回憶從前。

同樣的道理,伏藏不會隱藏在第六意識裡面,更不會隱藏在阿賴耶識當中。蓮花生大師認為,雖然伏藏大師們是很了不起的修行人,即使不是成就者,也至少是開悟的人,但他們也會受生死輪回的影響,要經過很多生生死死。在這些生死輪回的過程中,意識是不斷變化的——不斷毀滅又重新喚醒,其間很多東西都會被忘掉,所以伏藏不能藏在第六意識之中。

那麼,蓮花生大師把伏藏埋在什麼地方呢?藏在如來藏,也即證悟空性的智慧當中,因為這個智慧永遠不會改變。

比如說:大海的海面是波濤洶湧、起伏波動的,而海底卻基本上如如不動。同樣,我們的第六意識就像大海表面的海浪一樣不斷生滅變化,但如來藏卻像海底深處一樣恒定不動,即使歷盡生死輪回,也不會動搖如來藏,所以,蓮花生大師才會把伏藏藏在如來藏的智慧中。

當開發伏藏的因緣聚集的時候,伏藏師只需進入證悟智慧的境界,伏藏的內容立即會全部顯現出來。正因為如此,所以很多伏藏大師在寫完了整個伏藏內容以後,也不知道它是怎麼來的。

雖然藏地其他教派真正的高僧大德中,也有蓮花生大師的化身,抑或蓮花生大師弟子的化身,其中有很多是取過伏藏的,像宗喀巴大師、噶瑪巴大師等等,但伏藏的主要來源卻是寧瑪派。
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南開諾布仁波切的舅舅

文章SW » 2018-02-17, 21:22

我的另外一位舅父欽哲‧秋吉旺楚,他年幼時即被認證為「祖古」(轉世),並被升座為四所重要寺院之住持的轉世。以這樣的地位,他被期望符合某種生活方式,包括行政甚至政治上的責任,同時也要履行學術和儀典的義務。然而任憑有相當大的反對聲浪,他寧可耗費一生閉關、獻身於修行。他閉關時也是居住於偏遠隔絕之地,在此例中則是在雪線以上終年積雪的岩洞中。但由於他修行者的聲譽,尤其是一位伏藏師——即過去被封藏之文本和法物的取藏者,還是會被那些決心向他求法的人找到。

因連結到伏藏師的能力,欽哲‧秋吉旺楚周遭時有奇異的事情發生。有一次,當我還很小的時候,我去住在靠近我舅父、但較低的岩洞中。當在那裡時,一晚我有個夢,夢中一位空行母出現並給我一支小紙卷,上面寫著一個秘密文本。她解釋說此文本非常重要,醒後應將它交給我舅父。當時我的修持已發展至能在睡夢中保持覺知的程度,所以在這個夢中我知道自己正在作夢。我記得我用一手將紙卷握於拳中,再將另一手緊握此拳。

之後那晚便平靜地度過了,當我黎明時醒來,發現我的拳頭依然一個緊握另一個。我打開雙手,發現其中一個手掌中真的有張小紙卷。我立刻極為興奮地跑去敲我舅父岩洞的門。通常我是不許在這麼早去打擾他的,因他正在做早課,但我實在太興奮等不及了。他來到門口,我解釋發生了什麼並給他看這個紙卷。他相當平靜地看了一會兒說:「謝謝你,我正在等這個東西。」然後他又回去做早課,彷彿完全沒有什麼特別的事情發生。

(《水晶與光道》修訂新版,三月出版)
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夢伏藏師:南開諾布仁波切

文章SW » 2018-02-23, 16:13

有些人以為作了個夢然後寫下來就變成教法。歷史上有些上師具有這樣的能力,特別是寧瑪派的伏藏師,當他們發現意伏藏時可以寫下上百頁,他們有這樣的明性。我是以這樣方式獲得龍薩教法的,有些內容我記憶非常清晰也能寫下來,特別是我夢到上師蔣秋多傑時的一些夢,我得到一些教法與知識,有時我對夢有覺知,當我醒來若不記得便會擔心。

例如我夢到上師時,我跟他說請讓我醒來還記得,不是只有蔣秋多傑,我還夢到教我金剛舞的空行母,她日復一日在夢中教我,但我不是都能記得。空行母告訴我說這教法跟我有關,她把手放我心上,這是一種加持的方式,第二天我就能記得。有時在我夢中,我看到教法被寫在岩石上,有時在光中顯現,有時有人跟我解釋教法,但有些助緣讓我從夢中醒來而中斷,但之後我還是可以延續這個夢。當夢被打斷那天我就會非常難過,但隨後我領悟要領,夢中當下我就可以進入這個狀態,我可以這種方式延續我的夢。

現在我所教授的是曼達拉瓦修法當中一個甚深的教法,就是由四個夢獲得的。在 1997 年時,我們在澳洲慶祝新年照往例修曼達拉瓦,有人問我修法原理而成為緣起,當晚我作了個夢,我就得到這教法第一部份,但並非全部因為被中斷了。

之後同一年在雪梨有個佛教圖書館,我又夢到這個教法,我記起前次沒有完成;同一年十月在印度,山上有個曼達拉瓦洞穴,我們進行一次薈供,晚上我睡在寧瑪派寺院中,夢中再次憶起這個教法,也還是沒完成但有所發展;在 1998 年我滿六十歲,在藏曆六十歲被認為比較沈重,當時我進行曼達拉瓦閉關,這個夢比較特殊一些,這跟我獲得精華萃取術(Chudlen,攝生術)教法比較接近。夢中有人給我紙張,內容完全是我夢中修法的內容。我當時夢中在想也許醒後會忘記,因此不能漏掉任何字,因為這個動機所以醒後就記得。儘管這次是完整的,心智上也理解,但我還是在閉關中進行體會。

2008 我也在義大利火山營進行同樣閉關,這段期間我有些關於金剛舞的夢,尤其是太陽系壇城的金剛舞,許多晚上都夢到有些老師在金剛舞壇城上教給我金剛舞,這很重要,但更重要的是,當我們學習金剛舞的第一部份,其中有兩部分在夢中都學了,有位空行母在夢中顯現,剛開始在美國、義大利我都有這些夢境,我發現她的名字時是 2008 年閉關才知道,她的名字是蘇卡悉地,是一開始就介紹金剛舞給我的空行母。

2009 年一個夢中蘇卡悉地跟我一起,我跟她解釋我在做曼達拉瓦修法,因為這對我很重要,第二天我記起所有夢境並寫下來,這便是這些天講解的內容。所以之前的教授有所更新,這就是為什麼現在和以前的講解不同,理解這點很重要。

2010/01/20 南開諾布仁波切,於曼達拉瓦禪修營
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打破二元感知

文章SW » 2018-02-24, 23:35

「日常的世界是由兩個參考點所組成,」他說,「例如我們有這裡與那裡,內與外,上與下,好與壞等等。所以正確地說,我們對於生活的感知是二次元的,我們所感知的自己無一具有深度。」
"The world of daily life consists of two points of reference," he said. "We have for example, here and there, in and out, up and down, good and evil, and so on and so forth. So, properly speaking, our perception of our lives is two-dimensional. None of what we perceive ourselves doing has depth."

「巫士以深度來感知他的行動,」他說,「他的行動對他而言是三次元的,他們有第三個參考點。」
"A sorcerer perceives his actions with depth," he said. "His actions are tri-dimensional for him. They have a third point of reference."

「我們的參考點主要是透過感官得來的。」他說,「在周遭的事物中,我們的感官知覺並區分何者與我們立即相關,何者不是;借此基本區分,我們推論出其餘。為了能抵達第三個參考點,我們必須同時知覺兩個地方。」
"Our points of reference are obtained primarily from our sense perception," he said. "Our senses perceive and differentiate what is immediate to us from what is not. Using that basic distinction we derive the rest. In order to reach the third point of reference one must perceive two places at once."

唐望解釋說,正常的知覺有個軸心,「此處」與「彼處」是那個軸心的直徑範圍。我們特別偏好對於「此處」的知覺。他說在正常感知中,只有「此處」是完整地、立即地、直接地被感知。它的孿生對等物「彼處」則缺乏即時性,它是被推論、期待、甚至被假設出來的,而不是透過感官直接得來。當我們在同時知覺到兩個地方時,完整的清晰便會失去,但會獲得即時的「彼處」知覺。
Don Juan explained that normal perception had an axis. "Here and there" were the perimeters of that axis, and we were partial to the clarity of "here." He said that in normal perception, only "here" was perceived completely, instantaneously, and directly. Its twin referent, "there," lacked immediacy. It was inferred, deduced, expected, even assumed, but it was not apprehended directly with all the senses. When we perceived two places at once, total clarity was lost, but the immediate perception of "there" was gained.

他向我保證說,每個 nagual 都會盡其力量來激發其弟子聚合點的自由運動,這種全然的努力被隱喻為「尋求第三參考點」。
He assured me that every nagual consistently did everything within his power to encourage the free movement of his apprentices' assemblage points. This all-out effort was cryptically called "reaching out for the third point."

「第三參考點是知覺的自由,它就是意願,就是力量,就是意念躍入奇蹟,超越我們的界限、觸及不可思議的行為。」
"The third point of reference is freedom of perception; it is intent; it is the spirit; the somersault of thought into the miraculous; the act of reaching beyond our boundaries and touching the inconceivable."

(《寂靜的知識》pp. 242-246)
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《做夢的藝術》(1):巫版輪涅區分法-1

文章SW » 2018-03-17, 16:15

今天開始摘要連載「唐望故事」中最重要的一本書:《做夢的藝術》。

這裡唐望講到要將「我們社會化的部分」分離開來,便可覺知到事物的本質:能量。

無獨有偶,大圓滿教法當中的前行,有一個叫作「輪涅(輪迴與涅槃)區分法」,目的也是要去區分心與心性,亦即將心(世俗部分)分離開來,而觸及心性。心性有三個面向:本體、本性與能量,其實後兩者說的就是能量本身,本體則是廣袤之空性。


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

《做夢的藝術》(1):巫版輪涅區分法

唐望跟我解釋說,與做夢(dreaming)有關的巫法前提是古代巫士很自然地設想與發展出來的。出於需要——因為這些前提在解釋和理解做夢上是個關鍵,我必須再次寫到並討論到此。因此這本書的主要部分便是一個重新的介紹,以及我在我早先的書中所提出的內容之詳盡說明。
Don Juan explained to me that the sorcery premises pertinent to dreaming were naturally envisioned and developed by sorcerers of antiquity. Out of necessity - for those premises are key in explaining and understanding dreaming - I again have to write about and discuss them. The major part of this book is, therefore, a reintroduction and amplification of what I have presented in my previous works.

唐望解釋說,他們最重要的成就是覺知到事物的能量本質(energetic essence),這份洞悉(insight,觀)非常重要,它成了巫法(sorcery)的基本前提。現今,巫士經過畢生的紀律與訓練,確實獲得了覺知事物本質的能力,他們將這種能力稱爲看見(seeing)。
Don Juan explained that their most important attainment was to perceive the energetic essence of things. This insight was of such importance that it was turned into the basic premise of sorcery. Nowadays, after lifelong discipline and training, sorcerers do acquire the capacity to perceive the essence of things, a capacity they call seeing.

能夠覺知事物的能量本質是什麼意思?」有次我問唐望。

「這表示你能直接感知到能量。」他回答,「藉由分離知覺的社會化部分,你便可以覺知到一切事物的本質。我們所感知的一切都是能量,但由於我們無法直接感知能量,我們處理我們的知覺以符合一種模式,而這個模式便是知覺的社會化部分,這是你必須要分離的。」

「爲什麼我必須要分離它?」

「因爲它有意地縮减我們所能感知的範圍,並使我們相信我們知覺所符合的這個模式便是所存在的一切。我相信現在對人類來說想要生存,人類的知覺必須在其社會化的基礎上加以改變。」

"What would it mean to me to perceive the energetic essence of things?" I once asked don Juan.
"It would mean that you perceive energy directly," he replied. "By separating the social part of perception, you'll perceive the essence of everything. Whatever we are perceiving is energy, but since we can't directly perceive energy, we process our perception to fit a mold. This mold is the social part of perception, which you have to separate."
"Why do I have to separate it?"
"Because it deliberately reduces the scope of what can be perceived and makes us believe that the mold into which we fit our perception is all that exists. I am convinced that for man to survive now, his perception must change at its social base."

(《做夢的藝術》p. 17;第一段中文書未譯。)
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《做夢的藝術》(2):巫版輪涅區分法-2

文章SW » 2018-03-18, 17:03

「那麼我們該如何感知這個世界呢?」
「一切都是能量,整個宇宙都是能量。我們的知覺社會化基礎,應是感官上確信能量就是所有的一切,應致最大的努力於導引我們將能量感知爲能量,那麼我們便同時擁有兩種選擇可以任運自如。」

"How then should we perceive the world?"
"Everything is energy. The whole universe is energy. The social base of our perception should be the physical certainty that energy is all there is. A mighty effort should be made to guide us to perceive energy as energy. Then we would have both alternatives at our fingertips."

「有沒有可能訓練人這麼做?」我問。
唐望回說這是可能的,這也正是他對我及其他弟子的作法。他正教導我們一種新的覺知方式:首先,讓我們明白我們運用知覺以符合一種模式;其次,藉由强力導引我們去直接覺知能量。

"Is it possible to train people in such a fashion?" I asked.
Don Juan replied that it was possible and that this was precisely what he was doing with me and his other apprentices. He was teaching us a new way of perceiving, first, by making us realize we process our perception to fit a mold and, second, by fiercely guiding us to perceive energy directly.

「我是說這世界先是能量的世界,然後才是物體的世界。如果我們不從這是一個能量世界的前提開始,我們便永遠無法直接覺知能量,我們總是會被你剛才所提到堅實的物體的那種物理確信所制止。」
I am saying that this is first a world of energy; then it's a world of objects. If we don't start with the premise that it is a world of energy, we'll never be able to perceive energy directly. We'll always be stopped by the physical certainty of what you've just pointed out the hardness of objects."

「這是評估、分類食物及危險非常有效的方式,但不是我們所能感知的唯一方式。還有另一種模式,就是我正讓你以直接覺知一切事物本質——即能量本身——的行動來熟悉的模式。」
"A very efficient manner of appraising and classifying food and danger. But this is not the only way we are able to perceive. There is another mode, the one I am familiarizing you with the act of perceiving the essence of everything, energy itself, directly.

「覺知一切事物的本質會使我們以全新、更鮮活、更複雜的用詞,來瞭解、分類和描述這個世界。」這是唐望的主張,而他所暗指的這些更複雜的用詞,是他的先輩所教導他的。這些符應於巫法真理(truths)的術語,沒有理性的基礎也無關乎任何在我們日常世界中的事實,但對於直接覺知能量並見到一切事物本質的巫士而言,卻是自證的真理。

"To perceive the essence of everything will make us understand, classify, and describe the world in entirely new, more exciting, more sophisticated terms." This was don Juan's claim. And the more sophisticated terms to which he was alluding were those he had been taught by his predecessors, terms that correspond to sorcery truths, which have no rational foundation and no relation whatsoever to the facts of our daily world but which are self-evident truths for the sorcerers who perceive energy directly and see the essence of everything.

(《做夢的藝術》pp. 18-19)
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如何打斷業力夢 plus 「力量呼吸」

文章SW » 2018-04-01, 14:33

【如何打斷業力夢?】

當我們睡眠時也是跟無明相連,無明會顯現。我們試著睡在舒適的床上,男性右側睡、女性左側臥,枕頭墊高,手靠在耳下。「大圓滿」教法稱入睡後到夢生起這段時間為自然光(natural light),就像死後到投生中陰這段期間也是自然光顯現的時機,我們知道此並加以應用就能持續處於本覺狀態。

進入作夢狀態表示心再度甦醒,當然就有幻相持續地生起。當我們注意到時,我們睡得淺時很容易可以注意到,熟睡則不容易,當我們消耗掉睡的深沈後就能容易發現是夢(夢中知夢,或一般稱夢中清明)。

如果我們睡眠當中作了夢醒來,我們以 Tsogpu 坐姿,即膝蓋合併豎起並抵著胃(our knees on the stomach)(按:唐望巫士傳承也有此姿勢,下巴收緊,雙臂緊緊抱膝,這時呼吸很淺,稱為「力量呼吸」。),不追隨念頭,放鬆於此狀態,我們持續一會兒後再入睡,業力夢就被打斷不再繼續。無論我們有各種的夢馬上就能夢中知夢,每個人都能有此經驗,但當你練習這對你會變得熟練,你可以轉變夢,有許多種可能。

(2012/06/03 南開諾布仁波切教授,限於密法傳承,內容已稍加整理。)

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

力量呼吸 Powerful Breath

「首先,我要教你一種呼吸,這是歷代相傳的秘密。這種呼吸反映著創造與毀滅、光明與黑暗、存在與非存在的雙重力量。」

她指示我坐下來,背脊稍微彎曲,膝蓋靠到胸前,腳踏在地上,手臂環抱小腿,雙手握在膝蓋上,或者可以抓著手肘。她輕輕把我的頭按下,讓我的下巴輕觸胸口。

我必須雙手用力,才能防止膝蓋撐開。我的胸部與腹部緊縮。下巴收進去時,我的脖子發出劈啪聲。

「這是一種力量的呼吸。」她說。克萊拉指示我採取很短、很淺的呼吸。我告訴她,不用她說,我在這種姿勢下只能這樣子呼吸。她說只要我放鬆我的手臂壓力,我就可以正常的呼吸。但是她不要我這樣子做。她要我做短暫的呼吸至少十分鐘。

(塔夏莎‧阿貝拉,《巫士的穿越》)

"First, I'll show you a breath that has been a secret for generations. This breath mirrors the dual forces of creation and destruction, of light and darkness, of being and not-being."

She directed me, by gentle manipulation, to sit with my spine curved forward and to bring my knees to my chest as high as I could. While keeping my feet on the ground, I was to wrap my arms around my calves and firmly clasp my hands in front of my knees, or if I wished I could clasp each elbow. She gently eased my head down until my chin touched my chest.

I had to strain the muscles of my arms to keep my knees from pushing out sideways. My chest was constricted and so was my abdomen. My neck made a cracking sound as I tucked my chin in.

"This is a powerful breath," Clara instructed me to take short, shallow breaths. I told her that her request was redundant since that was the only way I could breathe in that position. She said that even if I only partially released the arm pressure I was creating with my hands, my breath would return to normal. But this wasn't what she was after. She wanted me to continue the shallow breaths for at least ten minutes.
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巫法中的上師瑜伽

文章SW » 2018-04-01, 22:11

上個世紀卡斯塔尼達的「唐望故事」橫掃全球,加上同儕兩位女巫士總共十幾本著作,除了令人目眩神迷的巫術故事外,核心中的核心,就是 Nagual(kind of 上師)本身。

熱愛照書瞎練的讀者們,看熟了幾十遍幾百遍後,自己變成了開班授徒的老師,有模有樣的教起巫法,就是不知道他的 Nagual 是誰?傳承得自何處?

你沒有辦法在沒有老師的情況下學習高深技法,甚至沒有可能在沒有老師的情況下有任何突破性的進展,你只能自己走上一小段路,且不確定自己有沒有誤入歧途。

是故,當年的做夢者班成員,多多少少依循自己的因緣,都各自拜師去了,哪怕踏入的修行道途跟唐望體系只有 20% 的相似度,剩下的 80% 也只好入境隨俗、照單全收了。

確實,沒有上師(Nagual),就沒有修道;沒有傳承,就沒有力量(spirit,魯宓都翻成力量,加持)。

「做夢」可以沒有老師嗎?當然可以,只是走不了多遠。

引一段新上市的《水晶與光道》修訂新版中的一句話來祈願:「在接觸教法之際,任何書籍皆不能取代從完全具德之上師處獲得傳承。願這些尚未有這樣一位真實『道友』的人,有足夠的好運能覓得。」


【巫法中的上師瑜伽】

在我跟隨他十三年弟子生涯的開始階段,對我而言最困難的事就把我自己加入他的世界及他個人。這種加入意指我必須學習絕對地信任他,並毫無成見地接受他為 Nagual。
In the beginning stages of my thirteen-year apprenticeship with him, the hardest thing for me was to affiliate myself with his world and his person. This affiliating meant that I had to learn to trust him implicitly and accept him without bias as the nagual.

「他回答說:沒有對 Nagul 的信任,便沒有解脫的可能,因此也沒有清除我們生活中的廢物而達到自由的可能。」唐望說。
"He replied that without trusting the nagual there is no possibility of relief and thus no possibility of clearing the debris from our lives in order to be free." don Juan said.

「隨你怎麼相信,」唐望不氣餒地回答,「事實依舊存在,沒有 Nagul 就沒得玩。我知道這個所以才這麼說。所有在我之前的 Nagul 也會這麼說,但他們不是出於自以為了不起,我也不是。要說沒有 nagul 就沒有修道,這完全根據事實,那就是相較於其他人,Nagual 這個人之所以是一位 nagual,因為他能反映抽象、也就是力量(the spirit),僅此而已。我們的連結是與力量本身,只不過是附帶與這個人連結,而他將力量的訊息帶給我們。」
"You may believe whatever you want," don Juan replied undauntedly. "The fact remains, there is no game without the nagual. I know this and I say so. And so did all the naguals ' who preceded me. But they didn't say it from the standpoint of self-importance, and neither do I. To say there is no path without the nagual is to refer totally to the fact that the man, the nagual, is a nagual because he can reflect the abstract, the spirit, better than others. But that's all. Our link is with the spirit itself and only incidentally with the man who brings us its message."

我後來的確學會毫無條件地信任唐望為 Nagul,正如他說的,這帶給我極大的解脫感,使我更有能力接受他苦心的傳授。
I did learn to trust don Juan implicitly as the nagual, and this, as he had stated it, brought me an immense sense of relief and a greater capacity to accept what he was striving to teach me.

(《做夢的藝術》pp. 24-25)
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