嘉初仁波切／夢瑜伽《惑中幻妄自解脫》口授釋論

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夢修是個漫長的過程，多年時間長河中，經歷各種身體、精神乃至能量上的問題，使得夢修之路顛簸難行。自己有沒有進步還是原地踏步，自己最清楚。講述自己出體或飛行的一千零一夢，似乎也沒多大意思，畢竟聽者若只是當成娛樂，那講述者也會自討無趣，所以還是閉嘴比較好。

Until now we have covered the first two general stages in dream yoga development: dream apprehension and training (on various levels). The third section is the absorption of unification. In the absorption of unification, there are three additional stages of development: unification with the pure illusory body, unification with clear light, and unification with the intermediate state (bardo). (pp. 116-117)

2-3 合一之靜慮

到目前為止，我們已經涵蓋了夢想瑜伽發展的前兩個一般階段：夢境認持和調練（各個級別）。第三部分是合一之靜慮。 在合一之靜慮中，有三個附加的發展階段：與清淨幻身合一、與光明合一，以及與中有（中陰）合一。

We begin with the absorption of unification with the pure illusory body, as the root text states, "Then look upon your divine body as an illusion and fall asleep strongly imagining this. If while sleeping, appearances of ferocious animals, fire, flood, and other dangers arise, with the sense that they are nonexistent and merely appearances, meditate upon them as being merged with your mind and meditate on your divine body as an illusion." Here, as before, you need to pray that your divine form in the dream may appear like an illusion, and you need to meditate upon your body as a divine form as you are going to sleep, making the prayer that it may appear as an illusion. During the day, you must not only determine to apprehend dreams, but to think repeatedly, "Tonight it's not enough to recognize my dreams as dreams; I must also transform the divine form of the meditational deity so that it is like an illusion, appearing empty and free of clinging."

2-3-1 與清淨幻身合一之靜慮

我們從「與清淨幻身合一之靜慮」開始，正如根本文所言：「然後，〔自〕觀本尊身為一種幻化，強烈觀想此而入睡。如果在睡覺時，出現兇猛的動物、火災、洪水和其他危險時，知道這些並不存在，只是表相，禪修其與你的心融合，然後禪修自己的本尊身為幻相。」（後觀本尊身如幻，猛力憶念中入睡，睡眠若現猛獸夢，水火怖畏諸夢境，知彼無實唯妄相，融彼入汝幻尊心。）在這裡，像以前一樣，你需要祈禱夢中你的本尊形象如幻般出現，並且在你入睡時需要禪修你的身體為本尊的形象，祈禱它如幻般顯現。在白天，你不僅必須下決心知夢，而且要反覆思維：「今晚只是夢中知夢還不夠，我還要轉化為禪修本尊的形象，顯現空性並離於執著。

If, while you are sleeping at night, you are able to take a frightening apparition, something terrifying, and effortlessly transform it into a divine form (that of the deity), then this is suitable for accomplishing this stage of the practice. In fact, this is the best. (pp. 117-118)

你在晚上睡覺時，若能藉某種恐怖嚇人的幻影，毫不費力地將其轉化成聖尊（本尊的形象），那麼這就可以用來完成此階段的練習。事實上，此為最佳。

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在清明夢的變夢階段，金剛乘有將夢中顯現的人或物轉化為本尊的練習，這是基於我們對本尊身也是幻化的一種概念而為之。

在唐望的「做夢的藝術」並沒有這種將 A 物轉為 B 物的任務，反而是著重於穩定夢中事物的呈現，不讓它走樣，這是為了訓練一致性，當然主要是為了聚合點的定著，不要飄來飄去。

另外第三關一開始的任務，是要去區分夢中事物是你的投射，還是真實的外來能量。換言之，如果屬於外來能量，你是變不動它的，只能將它打回原形，也就是能量本身。

關於這一點才有些辨別咒（或降魔咒）可以應用。夢行者最好學起來，因為一旦你在清明夢中的訓練擴大了活動範圍，就難保不會出現其他種類的眾生。有一個南懷瑾講過的降魔咒可以學起來：「嗡哈哩底嘎」。

https://www.bukon.org.tw/disc/view.php? ... page_num=1

To be able to effortlessly transform a frightening apparition into the divine form of the deity is excellent. If you find that you're not able to do that, then the other way to approach it is to remind yourself again during the day, "I've fallen asleep, I'm dreaming. These appearances are visions of a dream. Since dreams are deceptive appearances of my own mind, they can be changed in any way whatsoever (which is similar to what we've already covered); so now I shall transform these appearances into the form of the deity." Reflecting in this way, you meditate upon transforming yourself into the divine form of the deity and train in the illusory, dreamlike imagination. You can mediate upon the divine form appearing like a reflection in a mirror in order to understand the illusory nature. Think of it as being like a reflection in a mirror, or like the reflection of the moon in a clear, still body of water. Imagine that it has no true, inherent existence; it is simply luminously clear and empty. Think that this is the very nature of appearance. By creating this habit again and again in the daytime through imaginative techniques, at nighttime you will have a stronger habit and a stronger ability not to be frightened during nightmares. Rather, at the moment of that apparition, simply see it as the illusory form of the deity with which you have previously been working.

能夠毫不費力地將令人恐懼的幻影轉化為本尊身是極好的。如果你發現自己無法做到這一點，那麼另一種解決方法是在白天再次提醒自己：「我已經睡著了，我正在作夢。這些現相是夢境。因為夢是我自心的欺妄表相，可以用任何方式改變（這與我們已經介紹的內容類似）；所以現在我將轉化這些表相為本尊。」以這種方式進行反思，你禪修於將自己轉化為本尊，並在虛幻、夢般的想像中進行訓練。你可以禪修於本尊身，就像鏡子中的反射一樣，以了解虛幻的本質。把它想像成鏡子中的反射，或者像月亮在清澈、靜止的水中的反射。想像它沒有真實、固有的存在；它只是光亮地空透。思維這正是現相的本質。藉由白天以想像的技巧一次又一次地養成這種習慣，在夜間，你將擁有更強的習慣和更強的能力，在噩夢中不會受到驚嚇。相反地，在出現幻影之時，只需將其視為你之前一直在觀修的本尊的幻身。

This particular stage of the dream yoga training corresponds directly to the bardo of intrinsic reality which occurs after the bardo of the moment of death. After the subtle mind has separated from the body, the mind (which is a mental body now) experiences itself beginning to travel through the intermediate state, separated from the gross corporeal body. However, it still carries with it the same mental impressions. Therefore, if through training in the dream state, you have the ability to recognize yourself as the illusory form of the deity, you can then multiply the appearance of that form into countless impressions of peaceful, expansive, powerful, or wrathful embodiments - whatever you wish to create. Likewise, in the bardo, all of these types of phenomenal projections will arise from one's own mind. They will be recognized as manifestations of illusory form, and all fear will dissolve in that moment. Herein lies the key to liberation in the bardo of intrinsic reality - recogzizing that all is merely a projection of one's own mind. (pp. 118-119)

夢瑜伽訓練的這個特定階段，直接對應於內在實相中陰，其發生在臨終中陰之後。在微細心與身體分離之後，這個心（現在是意生身）經歷自己自粗重身脫離，開始於中陰階段去遊歷。然而，它仍然帶有相同的心理印象。因此，如果透過在夢境中進行訓練，你有能力將自己認作是本尊的幻身，你就能複製那個形象為無數寂靜、廣闊、強大或忿怒尊——無論你希望怎麼創造。同樣地，在中陰中，所有這些類型的現象投射都將由自心生起。它們將被視為虛幻形象的顯現，所有恐懼就會在那一刻消散。這就是在實相中陰解脫的關鍵——認識到一切都只是一個人自心的投射。

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有關淨光（clear light），或稱自然光（natural light）。在《夢瑜伽與自然光的修習》當中（本書第一版譯為《夢瑜伽與自性光明修法》）所描述的自然光或自性光明，是在入睡後、作夢前的這段期間，是故造成我們有先入為主地以為自然光只有在這段時間出現（這稱睡眠淨光，見達賴喇嘛《心與夢的解析》）。

淨光的說明：
https://www.itsfun.com.tw/%E5%9F%BA%E5% ... ki-2012487

事實上淨光（或稱光明）存在於每一個中陰階段，當然睡夢中陰（夢境中有），無論是睡或是夢，都可以修習以認出淨光。若非如此，入睡後、作夢前這段心與感官意識均不作用等同昏厥的時段，將沒有辦法進行任何練習。

隨便摘兩本書：

「我們在睡夢中應當好好修持，以求能夠了悟光明，所以應該心無散亂地安住於心性光明中。」（堪布慈囊仁波切《六種中陰的實修教授：西藏生死導引書（下）》p. 39）

「上師把覺識之本性指出給學生的白天修法，透過修習培養對它的認知，以此做基礎，你就能進入夢境中有過程的訓練，那就是淨光之了悟。」（嘉初仁波切《自然解脫：連花生大士六中有教法》p. 224）

當然，若你要進入夢境中有來練習淨光或自性光明修法，前提是必須完成夢修的基本訓練。不管你採用唐望《做夢的藝術》一到三關，還是夢瑜伽持夢、調煉兩階段，都必須先打好基礎再說。

The second stage to this unification is unification with clear light. This is simply a deepening of the awareness of the nature of the mind. As the root text states, "During the day, think, 'This is a dream. It is emptiness, like space.' And place the illusion in the nature of clear light that itself is empty and clear like space. From the sphere of lucidity, you arise in divine form, increasing and transforming yourself and so forth. Maintain this awareness during the day without distraction, and at night apply the immutable, essential oral instructions." In order to unify with the clear light in the dream state, again you should maintain special prayers related to this particular accomplishment: "May I apprehend the clear light, and may I appear from the clear light in the divine of union."

2-3-1 與光明合一之靜慮

合一的第二階段是「與光明（淨光）的合一」。這純粹是對心性覺知的加深。就像根本文所指出的那樣：「在白天，思維：『這是一個夢。它是空性的，就像虛空一樣。』並置幻相於淨光之自性中，它本身是像虛空般空而明的。從清明之界中，你生起本尊身，增長並轉化自己，等等。在白天保持這種覺知而不散亂，晚上應用不變的精髓口授指導（口訣）。」（「日間思維此是夢，彼為空性如虛空，幻化光明自性住，本性空明如虛空，明界中起本尊身，增長自身並轉化，日間持覺不散逸，夜間強力口訣持。」）為了在作夢狀態中與淨光合一，你應該再次進行與這一特殊成就有關的殊勝祈請文：「願我認識淨光，並從淨光中起現雙運的本尊身。」

As you can see, the training of dream yoga corresponds to the other stages of the bardo because all are interrelated, almost identical experiences. In fact, you are dealing with the same mind. The mind just continues on through different intermediate periods. You have already moved through experiences which are likened to the bardo at the moment of death and the bardo f intrinsic reality, and this point of unification with clear light closely resembles the bardo of seeking rebirth in which the mind is about to be brought back into an embodied form. In order to consciously experience that in the dream state, from clear light the divine form nees to re-emerge. Clear light arises from the empty nature. The nature of emptiness is luminosity. The union of emptiness and luminosity is expression, and it is from that seed of expression that the divine from is born. In regard to this, you must have determined anticipation and the strong prayer, "Tonight I shall place my sleep in clear light awareness, and from that clear light I shall re-emerge as the divine form of the deity." (pp. 119-120)

如你所見，夢瑜伽的訓練對應於中陰的其他階段，因為所有這些都是相互關聯的，幾乎是相同的體驗。實際上，你是在處理同樣的心。這個心只是透過不同的中陰階段在繼續。你經歷了類似臨終中陰和實相中陰的過程之後，「與淨光融合（與光明合一）」這一點與投生中陰非常相似，在該中陰中，這個心將重新被帶入身體形式。為了在作夢狀態下有意識地經驗到這一點，本尊身需要由淨光中生起。淨光由空性中生起。空性的本質就是光明。明空雙運是種表示，而來自那種表示的種子生起本尊身。關於這一點，你必須堅定期盼和強烈祈禱：「今晚我將置睡眠於光明覺知中，並由此光明，我將生起本尊身。」（「今晚我將置夜眠於光明中，由此生起本尊身。」）

Whether you appear in your own appearance or in divine appearance, by individually observing the nature of the appearance and the mind producing the appearance, they will be seen as an illusion and grasping will be dispelled. If you watch both the appearance and the mind that is apprehending the appearance, whether the appearance is pure or impure, and if you apprehend that both are illusory, grasping and clinging will automatically be dispelled. In that very space void of grasping or clinging to subjective self or objective phenomena, by abiding in meditative absorption upon the nature of the mind, the clear light unification will spontaneously manifest. This experience self-originates. When the mind is finally free from conceptualization and discrimination, the nature of mind is exactly like space. The spaciousness of that nature is empty; it has no boundaries or limitations and is luminously clear and utterly open. This is how you will experience the nature of your mind.

無論你是以自己的形貌還是以本尊的相出現，藉由單獨觀察現相的本質和產生相的心，它們都將被視為一種幻覺，而執著將被消除。如果你同時看著現相和理解現相的心，那麼無論現相是淨還是不淨，如果你意識到兩者都是虛幻的，那麼執著將自動消除。在這個沒有主體的我和客體的現象的虛空中，藉由安住於對心的本性的禪定，淨光的融合就會自發地顯現。這種經驗是自生的。當心最終遠離概念和分別時，心的本性就像是虛空。那本性的遼闊是空性的；它沒有邊界或限制，明亮清晰且全然開放。這就是你將如何體驗你自心的本性。

When you are abiding in the nature of mind, the manner in which the illusory form arises from the mind is similar to the way a fish suddenly emerges from water. The spontaneity of your appearance as the illusory deity will arise from the clear, empty nature of the mind as simply and suddenly as a fish emerges from water. Direct your mind into the tiny, radiant A which is right in the empty center of your heart (core of your being); and placing your awareness in clarity without grasping, without tension or wavering, abide gently with awareness until you fall asleep. If you're able to fall asleep in that state, this corresponds to the place in between thoughts. (pp. 120-121)

當你安住於心的本性時，虛幻的形象從心中生起的方式，類似魚突然從水中躍出。你將從心的明空本性中自然現起虛幻本尊，如同魚單純而突然地躍出水般。將你的心引導至細小、明亮的阿（A）字，其位於你的心間（你存在的核心）； 並將你的覺知安置於明性中，無有執著，不緊、不動，以覺知輕緩地安住，直到入睡。如果你能夠在該狀態下入睡，則相當於念頭之間的位置。

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在唐望傳承的「做夢的藝術」當中，也不是沒有入睡前的訓練，一般提到較多的就是「靜態守夜」，等於是一直要從睡前醒時守到「動態守夜」的夢影像生起，一開始可能是視像，然後才是 3D 的夢境；最後階段做夢者主動進入夢中去行動。如此可以看出，將醒時清醒意識維持住並帶到夢中的過程。

許多壓床現象就是這段時間的感受。其實壓床是好事，表示你身體睡著了，心還沒睡，這時就是出體的好時機。這也是做夢的藝術第一關：能夠覺察自己入睡（to become aware of falling asleep）。

這裡夢瑜伽的原理也是一樣。利用專注於心間一個阿字也好，主要是維持住醒時的注意力，將之帶入夢中。

In between each thought formation, moment by moment, there is an empty state where the mind is in its natural state. This corresponds to the moment after you fall asleep and before the dream appearances arise. Having just fallen asleep, once the waking appearances subside and before the dream appearances begin, the experience is empty, clear and open. Similarly at death, when the elements have dissolved and the subtle mind separates from the body, there is an experience of space before entering into the bardo of intrinsic reality. This is the very moment that the appearances of the past lifetime cease. Before the bardo appearances begin, there is empty, open space. This is the space that you need to actualize and maintain. Each morning when you awaken, this space is again experienced. When dream appearances end and before you awaken, that moment in between is the empty clear nature. Recognize it. Again, in between thoughts, when one discursive thought ceases and before a new one arises, the clear, empty nature is manifest.

在每一個念頭形成之間，每時每刻都有一個空性的狀態，於此空境心處於其自然狀態。這對應於你入睡後和夢生起前的那一刻。在剛入睡，一旦醒時的現相消退，在夢境開始之前，這個體驗是空性、清晰和開放的。同樣地，在死亡時，當〔四大或五大〕元素已經分解，且微細心與身體分離時，在進入實相中陰之前，會有一種虛空的體驗。就是這一刻，前一生的現相停止。在中陰境界出現之前，有一個空性的開放空間。這是你需要去實證和維持的空間。每天早晨，當你醒來時，都會再次經歷這個空間。當夢境結束、你醒來之前，之間的那一刻就是這個空性的清晰本性。認出它來。再者，在兩個念頭之間，當一個妄念停止、新的念頭生起前，這個明而空的本性是顯明的。

The crucial point here is to fall asleep without any mental fixation or grasping, remaining aware of the syllable A in your heart and not allowing other thoughts to intrude in between the point of falling asleep and dreaming. By maintaining awareness of A, the thoughts are prevented from intruding as one naturally enters that empty, clear, open space. Ordinary, untrained, deluded people will fall asleep in the manner of obscuring the mind with darkness. Due to the mind being obscured with darkness, the dreams become meaningless floods of past events and habitual concepts and so forth, which produce nothing more than additional conceptual attitudes. This is ongoing. Otherwise a deep sleep may occur like a deluded state of darkness. For a person with training, who has been able to ascertain the clear light, or the nature of mind, even a little bit, the experience is more like the sun shining in a clear sky - everything is luminously lit up and very, very clear, experienced without any grasping and with total joy. This is the experience of a person who falls asleep successfully through this method. (pp. 121-122)

此處的關鍵在於，要無有任何心智上的專注或執取地入睡，保持對心間「阿」字的覺知，不讓其他念頭介入入睡和作夢之間。藉由保持對阿字的覺知，當你自然進入那個空而明的開放空間，就能防止念頭的侵擾。未經訓練的迷惑凡夫，會以黑暗遮蔽心靈的方式入睡。由於心被黑暗所籠罩，夢變成了對過去事件和習氣概念等的無意義洪流，不過是徒增更多的概念性心態。這點一直在繼續。除此之外，深睡也會像被迷惑的黑暗狀態一樣發生。對於受過訓練的人，其能確認淨光或心的本性，即便是一點點，這個經驗會像是太陽在清朗的天空中照耀——一切都光燦地被照亮，並且非常非常清晰，體驗到無有任何執取，並充滿大樂。這就是以此方法成功入睡者的體驗。

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淨光（clear light，又稱光明）確實不好理解，因為它本來就不是一個理解的對境。有人把它認知為物理性的光，來對應厚薄（ie. 薄光明與厚光明）之分，但我想這只是我們試圖以自己所知來對號入座。文字上的望文生義沒什麼用。

簡言之，「明」有認知的意思。是故在 2017 年達賴喇嘛於拉脫維亞講解的《三句擊要》當中，講到：「具有經驗的上師為我們直接指出明分（明的部分）為何，以便專注於明分並轉為道用。」大圓滿裡有所謂明覺，這個明指的就是智慧，應該不是很明亮的什麼東西。我想很明亮的境界，只是一種（比較粗分的）覺受。

就好像巴楚仁波切說的，早先他的上師吉美嘉威紐固賜給他的本覺（明覺）教示宛如「破曉」，而多欽哲打他一頓昏厥後讓他獲得的經驗則像「完整的日出」。這裡說的不是 twilight 和 full-light 的光度差異，而是悟境的差異。

（對於夢修初學者而言，進入淨光之後的修練都比較深奧了，夢修久了也無可避免會觸及這些，沒辦法一直停留在觀察自己入睡、夢中看手，光清明就算業績這種技術層次。至少初學者可以知道一個大方向，看不懂沒關係。）

There is a subtle difference that may occur here based on apprehending the clear light in a light sleep or a deep sleep. If when you fall asleep your sleep is light and you've fallen asleep with an awareness of A and with all of the teachings intact, you enter into your experience of clear light; but, because your sleep is very light, there is still a subtle grasping that occurs. If you fall into a deeper sleep with the clear light awareness, there will be no grasping or conceptualization at all, and it will be the experience of deep meditative equipoise on the nature of emptiness which is the nature of clear light.

此處，基於在淺睡或深睡當中對淨光（光明）的認持，可能會產生細微的差異。如果你入睡時睡得很淺，並且帶著對阿字（A）的覺知，以及一切教法的完好無損（按：可能指不受妄念侵擾）而入睡，你即契入對淨光的體驗；但是，由於你睡得很淺，因此仍然會有一種微細的執著。如果你帶著淨光覺知進入深睡，就完全沒有任何執著或分別，它將會是對空性本質的深度禪定經驗，這個空性本質即是淨光之自性。

From this non-conceptual sphere of clear light, you will experience yourself spontaneously arising as the divine form of the deity. Just as awareness of self nature as the deity dissolved into the open, empty expanse of clear light, you now re-emerge as the expression of pure divine form. By ascertaining emptiness and clarity, the illusory divine form is naturally manifest. From that, countless manifestations of oneself as well as other appearances arise as the display of clear light without any stain or mental obscuration. This experience is endowed with the qualities of emptiness, clarity and bliss. (pp. 122-123)

從這個無分別念（非概念性）之淨光界，你將體驗到自己自發地生起為本尊身相（明界中起本尊身）。就像本尊消融於淨光之開闊、空性的廣袤中對自性的覺知一樣，你現在又重新以清淨的本尊身起現。藉由確定空性和明性，如幻的本尊身相自然地顯現出來。由此，無盡的自我顯現、以及其他現相（增長自身並轉化），皆生起為淨光之遊舞，無有任何染污或心智垢染。這種經驗即被賦予了空、明和樂的品質。

[SW]

都說死後中陰境界跟入睡後作夢是類似的，因此我不免擔憂：現在又沒有每天知夢，況且夢中清明也跟當天的能量多寡有關。若我死的時候因為久病能量不濟，是否在中陰時會認不出是死後中陰（而跟普通夢一樣迷惑）呢？

不過據一些教法典籍及上師的開示，說到人死後中陰身具有七倍於醒時之明性，生前練習過夢修、夢瑜伽者，皆能馬上認出自己已經死亡，繼而關閉（下三道）胎門，一心修持求往生淨土，或至少來生可以繼續修持的人間家庭。所以練習夢修還是有用的，這就是所謂的為死亡做準備。

The third unification is the unification with the intermediate state or bardo. This bardo is understood as analogous to the experience before your next lifetime. As the root text states, "If during the night you familiarize yourself with the inseparability of the illusory body, the dream, and the intermediate state, imagine the play of the dharmakaya through the gradual dissolution into the ultimate clear light of death. Imagine all self-arising deceptive appearances as visions of the illusory sambhogakaya. Attend to the emptiness and lack of true existence of the entrance ways, and thus train in the displays of the nirmanakaya."

2-3-3 與中有合一之靜慮

第三種合一是與中陰的合一。這種中陰被理解成類似於你下一生之前的經歷。如根文本所說：「如果你在夜間熟習幻身、夢修與中陰狀態之不可分，想像一下透過逐漸消融於究竟死亡淨光的法身之戲舞。想像所有自現的迷妄諸現相，都如同幻化報身之境相。投入空性和無真實存在的入口門道，如是在化身的顯化中進行調練。」（夜間自身若熟習，幻身夢修與中有，究竟死有光明中，融攝次第法身戲，自現迷妄諸現相，如同幻化報身生，入於空性無實門，如是調煉化身顯。）

Here, to begin the training, you are preparing for the intermediate state, which is the state after your death. You should think with anticipation that all appearances are like illusions, which is similar to what you've been all along. Or you may think at night, in relation to the appearance of the dream, "I shall know the intermediate state as the intermediate state." Apprehend your dreams and think, "These are the appearances of the intermediate state." Within apprehending the dream, imagine that these dreams are none other than the intermediate state, the bardo. Furthermore, have a strong conviction that you will apply the instructions that you have received from your spiritual mentor about the intermediate state at that time, bringing to mind the practical instructions. (pp. 123-124)

在這裡，要開始訓練，你是為中陰狀態即死後的狀態做準備。你應該以「所有現相均如同幻覺」（諸法如幻）這樣的預期來思維，這也與你一直以來的情況類似。或者你在晚上可以思維有關於夢的現相：「我應知道中陰狀態為中陰狀態。」（夜間諸夢之顯現，知如中有現前境。）認出你的夢，然後思維：「這些是中陰狀態的現相。」（此等即是中有諸顯相。）在認知夢的過程中，想像這些夢不過是中陰狀態。此外，要堅信你將運用從心靈導師那裡得到的關於中陰狀態的教示，並記住這些實修指導。（我當運用中有實修訣。）

[SW]

根據南開師的教導，能夠在法性中陰認出自己本性者，就沒有後面的中陰。當然死亡後到重新轉生之間都叫作中陰，但是直到投生中陰之前，都稱此生證悟。

一般人斷氣後三小時後內氣才斷，這時會經驗自然光時期，若能夠認出自然光就證得法身。如果沒有，人的神識就昏厥過去，但依然在身體裡，維持約三天。（因此修行者不建議冰冰櫃，當然沒有修行過這類教法就沒有差別。）這期間會經歷法性中陰，但都是在沒有心識作用的情況下，要用本覺去認證，若能夠成功，就稱報身證悟。

三天後，神識重新甦醒，身心正式分離而進入投生中陰（此時有的身體稱中陰身，類似做夢體）。通常每七天會再經歷一次四（五）大分解，然後四光的正逆過程，所以我們每七天要做一次超度法事。直到四十九天期滿，大多數亡者皆在四十九天內投生。通常惡業過重者不經中陰身直接下地獄。

所以我認為反覆練習清明夢和出體夢，是要鍛鍊出本覺的自我洞悉能力。就好像唐望傳承講的 the other，分身（能量體），要鍛鍊出自己能行動的分身。因為在關鍵法性中陰，那時是沒有心識作用的，你必須只能仰賴本覺的力量。本覺跟心是不同的，它不是思維的方式，這點就沒辦法說下去了，自己要去接受相關教法才行。

If you do not get lost in our dreams and are able to apprehend them, then you will also apprehend the intermediate state. It stands to reason that you will do so. Rather than a dream, you are apprehending what is an experience of the intermediate state to you. For people with sharp faculties, there is no need to train in any of this, because they will actually be liberated in this life through the force of their daytime and night-time practice. They will not need to consider the intermediate period because liberation will occur prior to this time. People of middling faculties will be able to witness the fact that they're dying, to directly confront it, and enter the states of dissolution into the clear light experience. That clear light experience will be in accordance with their practice and from it they will arise in the illusory body of union in the intermediate state.
如果你沒有迷失在你的夢當中，並且能夠知夢，那麼你也將認出中陰狀態。你將能如此是有理由的。你認出對你而言什麼是中陰狀態之經驗，而不是一個夢。對於利根者（最上根器者）來說，不需進行任何訓練，因為實際上他們將透過白天和夜晚修持的力量而在這一生中得到解脫。他們將不需要考慮中陰時期（不為中有所繫縛），因為解脫將在這段時間之前發生。中等能力（根器）者將能夠見證他們正在死亡的事實（見諸死兆），直接面對它，並進入消融於淨光體驗的階段。那種淨光體驗將根據他們的修行而定，並從中於中陰狀態生起雙運幻身。

However, people who are able to give rise to the illusory body of union in the intermediate state must also bear in mind that, even in sleep and in dreams, they're experiencing the clear light in the intermediate state. By meditating on the practical teachings that they've received from their spiritual teachers, at the time of their death they will dwell in the clear light as a blissful, empty experience. At death their minds will experience the integration of the mother clear light and the child clear light. These two clear lights will be joined again, like a child jumping back into the lap of its mother, and as they integrate to become a single experience, liberation occurs. (pp. 124-125)

然而，能夠在中陰狀態下生起雙運幻身者也必須牢記，除了在睡眠和諸夢境中，他們在中陰狀態也會經驗到淨光。藉由禪修從靈性導師那裡得到的口訣教法，在死亡的那一刻，他們將能安住於淨光，如一種樂空的經驗（死時將能安住空樂之光明中）。在死亡時，他們的心將經驗到母淨光與子淨光的融合（心成母子光明會之本覺）。這兩種淨光將再次合二為一，就像一個孩子跳回母親的膝上一樣，當它們融合成一種獨一的體驗時，解脫就會發生。

[SW]

不熟悉藏傳佛教密宗的用詞者，以下有點困難瞭解。總之，無論是密宗或大圓滿，都有一套讓修行者修證佛果的方法與論述，就如同唐望這支托爾特克傳承一樣。唐望傳承到唐望是第27代，藏傳佛教密宗及大圓滿傳入西藏是從西元八世紀開始，這兩個哪一個久我就不知道了。

不過大圓滿和唐望這支傳承都旨在即生成就。唐望傳承以瞬間點燃明晰體所有聚合點的內在光芒，肉身轉為光身從地球消失；大圓滿在活著時化為虹光身，或死亡時乃至死亡後這段期間取證內在光明而證悟不再輪迴，都是同樣的道理，但理論方法不同。學習哪個傳承就依傳規來修，而非像新時代這樣混和所有修道體系又自創一派，這樣是無法成功的。

Now, regarding people of inferior sensibilities who are temporarily unable to accomplish liberation in the manner mentioned, there are three categories given. The superior-inferior will meditate on the inseparability of the illusory body of the dream and of the intermediate state. Through their sustained mindfulness most of the time in waking and dreaming reality, they will become so familiar with their practice that at the time of death, they will have the following experience: A normal dissolution will occur at the time of death, wherein the objective appearances of the six conscious states, such as visual forms and so forth, will dissolve into the organs, and the elements of the universe - earth, water, fire, air and space.
現在，對於暫時無法以上述方式完成解脫的較低根器者（下根者），分為三類。低根器中的上等者將禪修夢中幻身與中陰幻身之不可分割性（亦譯：幻身、夢境與中陰三無分別）。藉由於醒覺和夢中現實中之一切時中保持正念，他們將對自己的修持變得非常熟練，乃至在死亡時，他們將具有以下經驗：死亡時會正常消融，其中前六識的對境（諸如視覺形色等）將消融入感官中，而身體的五大元素將融回宇宙之基本五大種，包括地、水、火、風和空。

During these stages of dissolution and finally as coarse conceptualization comes to an end, appearances will dissolve simultaneously as the white seed descends to the heart. Then the dissolution of expansion occurs as the red seed ascends to the heart. Finally, the dissolution called "near attainment" occurs when the red and white seeds mix together and the mind enters into a state of unconsciousness. A trained person (the superior-inferior) would then enter into the clear light. In the clear light one would realize the nature of the dharmakaya and that all appearances arise as sambhogakaya. Then from the sambohgakaya, by the force of one's prayers and vow to liberate all sentient beings, the nirmanakaya will arise. Here the arising of the nirmanakaya is the intentional direction of the consciousness to assume an embodiment for the sole benefit of others. This is the manifestation of the power of concerned activity. (pp. 125-126)

在消融的這些階段，以及最後粗重分別念終止，當白明點降至心間，「明」（顯，指現相）將同時消融。然後，當紅明點上升至心間，「增」的消融就會發生。最後，當紅白色明點混合在一起，心進入無意識狀態時，就會發生所謂「近得」的消融。然後，受過訓練者（下根器之上等）就會進入淨光。於淨光中證悟法身的本性，所有現相生起為報身。然後從報身，藉著祈願和誓言之力解脫一切眾生，而生起化身。在此處，化身的生起是意願驅使，為他人唯一福祉而化現。此乃有關事業力的顯現。

......................
註：死後神識昏厥前會經歷明、增、得三光（各是白光、紅光和黑光，唐望傳承靜態守夜可以見到紅光），或有稱明、增、得、近得四光，或有稱五光，第五光叫 lhundrub。

我聽過普巴扎西仁波切講過自身開刀麻醉的經歷，這種白光、紅光乃至黑光接著昏厥過去的經驗（每晚入睡過程亦然），都非常淒涼，若沒有過夢修的訓練，我看一般人是會覺得很難受的。

[SW]

目前此釋論都還是在「2-3-3 與中有（中陰）合一之靜慮」小節，也是最後一小節。剩下不多的內容。講到清明夢修是為了中陰一點也不為過，因為唯有清晰的清明度，才能認出自己當下的情況，並藉由教法的力量，獲得解脫。靠祈禱，靠方法，都可以自救，但前提是要認出情況，也就是要清明，或即便不能清明，也要靠生前夢修串習力，不輕易受到夢中事物所吸引。所以如唐望所訓練的夢行者，都要培養一種（泰山崩於前而無動於衷的）超然的心境。

The mediocre-inferior would be those people who have not yet purified the three visions to be understood as illusory nature, dream, and the intermediate period. Having failed to purify these three, they will not know the illusory nature of reality encompassed by illusion, dreams, and the intermediate state. Without this training, they cannot realize that all appearances are an illusion. Therefore, when they pass from this life, they are unable to be liberated in the clear light at the moment of death. They then go on into the bardo of intrinsic reality, where again phenomenal projections begin to arise. It is there that they begin to recall their training from the immediate past life and a very strong sense of disillusionment with these appearances arises. Although they are unable to ascertain the true nature of the appearances, the degree of disillusionment that is experienced prevents them from experiencing attraction or attachment. Then they pray to be liberated in the bardo of intrinsic reality; and, by the force of the prayers and teachings they have received in the past as well as their own awareness of what appears to them, they reflect, "Now I've died, I am dead. I am in the intermediate period. I am no longer with my body; my body is dead and has been left behind. I'm a mental body traveling in the bardo. I need to pray to be liberated at this time. I need to pray to recognize the nature of all these appearances to be the nature of the sembhogakaya deity." In this state of prayer, by giving rise to pure awareness, when the mind merges with the nature of the appearance, libeation occurs.

下根者之中者是那些尚未淨化此三相，並認知為虛幻本性、夢境和中陰時期的人。由於未能淨化此三相，他們將不知道實境（reality）——包含幻相、夢境和中陰狀態——之虛幻本性。缺乏這種訓練，他們無法證得所有現相盡皆虛妄。因此，當他們此生死亡時，他們在臨終之際無法解脫於淨光之中。接著，他們進入實相中陰，再次現象的投射開始生起。於此，他們開始回憶起自己生前的訓練，並且隨這些現相生起了非常強烈的幻滅感。儘管他們無法確定諸現相的真實本性，所經驗到幻滅感的程度防止他們受到吸引或執著。然後他們祈禱在實相中陰中解脫；並且，藉由祈請文和過去所得教法的力量，還有他們自己對所見事物的覺知，他們反思：「現在我已經死了，我是死的。我處於中陰時期。我不再擁有我的身體；我的身體死了，已經被拋下了。我是一個遊蕩在中陰的意生身。我需要祈禱於此刻獲得解脫。我需要祈禱認識所有這些現相本性都是報身本尊。」在這種祈請文的狀態下，藉著讓清淨的覺性生起，當心與現相的本性相融，解脫就會發生。

The most inferior person will be one who experiences fear in the intermediate period at the time of the arising of appearances and apparitions and fails to go into union with the sambhogakaya presence. Such a person will have a strong craving to find a place of rebirth. This craving arises due to the basic deluded habit of attachment to desire and copulation. The mind attaches to the intensity of that attraction If the mind is more attracted to the father, then one will be reborn as a girl. If the mind is more attracted to the mother, then rebirth will occur as a boy. (pp. 126-127)

最下根者將會在中陰時期，在現相和幻影生起時經歷到恐懼怖畏，而無法與現前之報身融合。這樣的人將非常渴望找到轉生之處。這種渴望的產生是由於對性交慾望的基本執迷習氣。心執著於那種吸引力的強度。如果心比較被父親吸引，那麼將轉生為女孩；如果心比較受到母親的吸引，則將轉生為男孩。

Inferior people at this point in the bardo do have virtuous, positive mental impressions because they were practitioners from their previous lives. It may seem to them, at that point of intense habituation to desire that, "Oh! I have died! I'm dead; I'm in the bardo." If, rather than feeling fear, they are then able to consider that, "Yes, I'm dead. I'm a mental body in the bardo. If I take birth due to strong desire and sexual attraction, this is a cause for great misery. This is the very reason that I have been conceived into rebirth. This is the play of samsara, and now I must reverse this. This is my last chance." At this point, if prayers are made to be reborn in a pure realm and to be in the presence of Buddha Amitabha or any buddha for whom they have the strongest affinity, liberation in the nirmanakaya (embodiment of intentional manifestation) will occur before actually being conceived into another rebirth in cyclic existence.

下根者在中陰時確實有善的、正面的心理印記，因為他們前世是修行者。在這種強烈的習氣中，他們或許知道：「哦！我已經死了！我死了；我正在中陰期。」如果他們沒有感到恐懼，且能夠思維到：「是的，我死了。我是中陰裡的一個意生身。如果我由於強烈的慾望和性吸引力而投生，就是〔來生〕大痛苦的因。這就是我一再轉生被孕育的原因。這是輪迴的遊戲，現在我必須扭轉這種情況。這是我最後的機會。」在這一刻，如果祈禱在淨土中轉生，以及祈禱有阿彌陀佛或任何他們親近的佛菩薩出現於面前，那麼在被真正孕育轉生之前，解脫於化身（乘願化現）便會發生。

In this moment there are three possibilities which again correspond to the degree of one's mental training and development. At this very point, individuals with superior sensibilities would be those who have in some way or another ascertained the view of emptiness. Because they have that view of the nature of emptiness, then they enter into the view and are able to obstruct the door to future rebirth. When ordinary appearances cease, this is one way to stop the cycle of rebirth taken in an ordinary sense. Persons of intermediate sensibilities recognize at that moment that all appearances are their own projection and have no true, inherent existence. They ascertain all appearances as the play of illusion and enter into the awareness of all form as the deity, all sound as mantra, and all thought as the arising of the mind of primordial wisdom. These are the three vajra states. In that awareness, the door to ordinary rebirth is closed. Inferior persons recall their pure conduct and refuge from the past life. (pp. 127-128)

在這一刻，有三種可能性再次反映一個人心智訓練和發展的程度。正是在這一刻，上根者就是那些以某種方式確定空性見的人。因為他們具有那種空性本質的見解，於是他們契入此見地，並能夠建立未來轉生之門。當凡俗現相止息，這是一種停止一般意義上不斷轉生的方式。中根者在那一刻認知到所有現相都是他們自己的投射，不具真實、固有的存在。他們確定所有現相都是幻象的遊舞，並契入對所有形象皆為本尊、所有聲音皆為咒音、所有念頭都是本初智慧心的生起這樣的覺知中。這些便是三金剛狀態。在這種覺知中，一般轉生之門已經關閉。下根者記起自己前世的梵行（清淨行為）和皈依〔，而遮止投生諸惡趣〕。

[SW]

For instance, if one has been ordained , one may recall those good habits which also have the power to obstruct negative tendencies. Based on that, one may be able to the think, "I shall go to a pure realm rather than taking an ordinary rebirth." If one has been fortunate enough to receive and accomplish the practical instructions on the transference of consciousness (given by one's spiritual mentor during the past life), then this technique, known as phowa, can be performed. At that very moment in the bardo, one will transfer awareness to a pure realm.

例如，如果一個人已經死了，他可能會憶起那些同樣有能力阻止負面傾向的好習慣。基於此，他也許會想到：「我將前往一個淨土，而不是再次平庸的轉生。」 如果他足夠幸運 （在死前）得到（由一位心靈導師給予的） 關於遷識的修法指導（頗哇法）並完成修練，那麼就可以來使用。在這一刻，他將把意識遷轉到一個淨土。

From that pure realm, such as Sukhavati, Amitabha's paradise, or whichever, one will then be liberated. Once arriving in a pure realm, one does not fall back into cyclic existence, and liberation is gradually realized. Even the inferior person is able to achieve liberation in this way. Through training one will be able to accomplish the absorption of unification in these different ways. If accomplishment of this level does not occur, it is still very important to bear in mind the importance of cultivation faith and devotion toward the spiritual mentor as well as an aspiration to cultivate pure vision by transforming the environment and its contents into a pure realm and the illusory expression of the deity. This is done by constantly reminding oneself that there is no true, inherent existence to any aspect of subjective or objective appearances. Such potent mental imprints will at one time or another bring you to the state of liberation. Then it is entirely possible that liberation will occur during the intermediate state in any of these ways mentioned. (pp. 128-129)

從該淨土，諸如極樂世界、阿彌陀佛淨土，或任何淨土，他都將被解脫。一旦到了淨土，就不會再落入六道輪迴之中，而是逐漸證得解脫。即使是下等根器者也能以這種方式達至解脫。透過訓練，一個人將能夠以這些不同的方式成就「合一之靜慮」（the absorption of unification）。如果此層級的成就沒有發生，依然非常重要的是要謹記，對心靈導師培養信心和虔敬的重要性，以及藉由將情器世界轉化為淨相以培養淨觀的祈願。這要靠不斷地提醒自己，主體或客體現相任何方面都不具真實、固有的存在。這種強大的心理印記會一次又一次將你帶入解脫的狀態。那麼完全有可能解脫會在中陰狀態中以上述任何一種方式發生。

In conclusion the root text includes a prayer which reads,
最後總結，此根本文包含一個祈請文，內容如下：

Be mindful in that way again and again and look upon the environment and its inhabitants as a palace and deities. Finally you will arise as an illusory body, but you will have personal freedom in the intermediate state. Having heard and retained the oral transmission of the profound meaning of the practical instructions from the platform of my senses, I offer the turning wheel of dharma to the glory of fortunate trainees. By the merit of receiving this, may all animate beings purify the two obscurations and all mental imprints, and may they swiftly, without difficulty, attain the primordial awareness of clear light and the illusory body. （pp. 129-130）

以此方式反覆提起正念，將情器世界（周遭環境及其居民）視為宮殿和本尊。最終你將生起幻身，至少你將在中陰狀態獲得解脫。在親自從我這裡聽聞並受持此實修指導深奧義理的口耳傳承後，我將此轉法輪賜給幸運的有緣弟子。藉著接受此教法的功德，願一切有情眾生淨化二障和所有的習氣，並願他們迅速而無有艱難地獲得淨光本智和幻身。

如是一再反覆念，情器觀尊越量宮，
終將起現幻化身，中有境得自解脫。
親傳面授口傳規，聽聞受持深法已，
圓滿匯集法輪轉，吉祥有緣弟子賜。
得法諸善願眾生，二種障礙習氣淨，
無有艱難速成就，本智光明與幻身。

（Dream Yoya, Part 2 完）