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 2009/09/12 6:21PM

   

2009/09/02 Wed, cloudy/raining, outdoor 28-34C°, 簡體《聖道指歸》:大圓滿凡聖諸根器成就圖(1

 

這本《聖道指歸》640 頁,是一位陳泉州上師,他拜白玉祖寺阿秋喇嘛修學大圓滿法,2005 年被認證為大圓滿成就者,本書第二部分就是他的修證心得。我翻看的是 470 頁「大圓滿凡聖根器成就路線圖」,他的意思是有的人前世已經修快成就了,這生只差一點點,所以阿秋喇嘛也說可以走捷徑省時間,但是如果自己修個半年一年完全無法住心,那就得承認自己不是那種根器,得從頭試。這個修行階梯簡單核心是三個同心環圈,由外到內依次為自然安住、心繫一念、至無念;第二圈是光明跟大樂;核心就是明覺 ,達到明覺就證得佛果。

註:

1. 左側伍矩形圖為正行的五步階梯。

2. 右側圖形為大圓滿禪修證悟次第的簡示圖。

3. 實線表示每修一步階梯成就後可直接進行大圓滿禪修,安住自然。虛線表示當三個月、半年乃至一年安住不了時,便返回來再修上一個階梯正行。

4. 中間的矩形表示輔助修法,按行者實際情況貫穿始終。

5. 大圓滿的心髓即且卻、妥噶,其修證境界如圓形圖所示。

6. 此圖的每一步都須在上師指導下進行。

7. 凡已受大圓滿灌頂者,依此圖時修,凡聖根器皆可成就。(簡體《聖道指歸》p. 473

路線圖是次第(主要)修法跟輔助(次要)修法,依序放在左邊及中間,右邊就是三環圈,如果五次第從任一次第起修,通過輔助修法(思維四聖諦、上師相應、累積資糧、菩提心、懺悔、迴向)可以到達寂止,進而光明大樂,這是最上上根器的走法。如果沒能有止,思緒依然亂得不行,反饋回去主要次第,由上而下是:上師相應、加行、生起次第、圓滿次第、大圓滿次第。
 
換句話說,按南開諾布仁波切說法是沒錯的,先試上師相應,如果能直接到達寂止,那就到第二圈光明大樂,如果沒有,退回去第二階就是加行(皈依發心、大禮拜、供曼達、金剛薩埵等等);加行做完,看看能不能止,再繼續攻第二環圈光明大樂,不行,再退回去,第三階生起次第,等等依此類推。上上根器光修上師相應就能切入力量之環,核心修法,不然就要退回五次第逐步修,時間就耗得久。所以講禪定,主要就是第一環圈的寂止,也就是自然安住一直到無念的狀態。所以我還差得遠呢,連自然安住是什麼都不知道。所以南開師也教了容申跟住心法就是主攻第一環圈的 mile stone

 

這幾天早上我將「堪布雅嘎傳記」前面四加行部分來來回回看了三四遍有了吧,可能四住心Four Mindfulness身難得、壽命無常、輪迴過患、因果業力)還是很重要,是蓋修行樓房的地基,沒有這個地基上面蓋了也會倒,秋竹仁波切的開示強調要厭離輪迴而不必欣賞輪迴,我看 X  Y 還一副很欣賞輪迴的樣子,所以多說無益。今天我沒時間畫昨天提的「大圓滿凡聖諸根器成就圖」。這部分內容非常務實,我們小摘幾段。作者陳泉洲講到修行沒有進步,是不知道怎麼修、修了沒體悟,還有方法不對,導致進步不明顯,打坐三、五個月一點感覺都沒有,什麼原因呢?

因進步不明顯就出現了修法障礙。有的在修行中突然生了點病,開始種種猜想,影響阻礙了修法。這與受到的指導不夠和個人見地不夠、發願不究竟都有關係。

很多人不知道怎麼修。為了解決這個實際而普遍的困難,我畫出修行路線圖。這是一個龐大法系的示意,也是方便之法,是一個表示傳承和口耳傳承的法要,也是修行的訣竅。如果妳能對此圖了然於心,那麼修行路上就會避免很多障礙。(簡體《聖道指歸》p. 471

這章裡用到的時間單位是三個月、半年乃至一年,苗頭不對就要回頭補修所欠缺的基礎能力。而我蒙頭修了一年四加行,跟下午快速翻看秋竹仁波切在高雄中心的開示說到,一般人以為大禮拜跟供曼達就是在做四加行,事實上皈依跟發心是什麼都不懂。

 

此修行路線圖有三部分,左邊第一部分是五個正行的次第,「大圓滿皈依後就修上師相應法」(p. 472),依序往上修前行/加行、生起次第、圓滿次第、大圓滿次第(心、界、口訣部)。

 

中間第二部分是幾個補助法,「即使最笨的按這個路線修也能成就」,我可能這部分做得不夠。第二部分開始就是前行諸思維:人身難得、壽命無常、輪迴過患、因果業力,陳泉洲說必須實實在在地修出證悟來。然後是累積資糧,「俗義的就是事業部,主要是財神法,就是讓財神幫助修行人除去世俗的修行障礙,這是資糧。」(p. 472)是啊,如果我公司倒了我還修個鬼咧,搞不好我燒碳自殺,直接去地獄了。接著是修菩提心,陳泉洲說真要修就準備一條毛巾,每天哭腫眼睛連續一個月,或許菩提心真會生起來一點。再來,修懺悔,「必須真正的對眾生道歉,殺人家、吃人家肉的,妄語……那麼多罪業,要懺悔」。最後是迴向,把你的功德分給眾生每一個人給一分,眾生回過來每個人再給你一分,你就累積起無量功德。可見得我這部分修得很差。

 

第三部分最重要,但沒本事上不了梁山、進不了核心。這部分就是「大圓滿禪修,安住自然。這個圓形是次第證悟的境界,最後證得妙覺(本覺原智),即成佛、證得本覺智慧的示意圖。從外圈往裡,最後達到大圓滿最究竟的見地——妙覺,就是本性智慧,找到了自己」(p. 472)。 以下陳泉洲講幾種根器或能力的人的修行路線,我簡述如下:

 

一、最上根器者修法

修第一部分五正行第一個:「大圓滿皈依、上師相應法和前行(四聖諦)」。一皈依就修上師相應(上師瑜伽),如果能一下子就安住、證悟了,就成就了。或先修輔助法那幾項,再配合正行上師相應(上師瑜伽),再去安住,進入第三部分從外圈開始修,如果修得進去就直接證悟。關於第三部分的說明:

第一圈,安住自然。自然就是心繫一念——心只剩下一個念頭了,然後無念,這叫安住。現在你們能不能只剩下一念?是不是無念?是,這第一圈就完成了。

第二圈,甚深禪定,然後光明、大樂,這就是且卻、妥噶的合修法。有沒有這種光明、大樂的感覺?有了,第二圈就完成了。

核心,離分別——對任何都沒有分別了,根本不執著了,你的念頭沒有地方住了。無分別、無住,就如同你把自己放大了,跟宇宙同體,星體在運行,災害、戰爭在發生,人們生生死死、在生活,但都跟你毫無關係。沒有分別,沒有執著,沒有隨動,而且念頭無住了。此時再進一步,佛的本覺智慧猛然產生,「唰」一道光,你就見到自己,就找到本覺的感覺,即本覺智慧顯現了,就一下子成佛了。(簡體《聖道指歸》p. 474


2009/09/04 Thur, raining, outdoor 28-32C°  簡體《聖道指歸》:大圓滿凡聖諸根器成就圖(2

 

二、普通根器修法:次第而修

這裡說,我們也不知道自己是不是上上根器,搞不好是啊,但如果我們光修上師相應法和思維四聖諦前行(秋竹師父說這些都不是拿唸珠修的,而是改變我們的思想方式),三個月、半年、一年都安住不了,這時就承認自己不是上上根器,順著圖上虛線折返回來第一部分,往上一階去修加行:皈依發心、供曼達、大禮拜、金剛薩埵。這段時間就久了,四個十萬遍加行,秋竹師父說不是數字達到就行,要做出感應來,就是確實有感覺,什麼感覺?哦,可厲害了,「見任何人都覺得是自己的媽媽,親得不行,這就圓滿了。」所以我要把 AXX,乃至 YXXZXX 都看成我媽的意思。然後再修第二部分輔助法,重新挑戰大圓滿擂臺賽,進入圓形修法安住、入定。

 

所以一開始資深佛友要我入定,或問我會不會入定,可能真的是關鍵語,我要是會我就是上上根器了。好,如果此番四加行都圓滿,每個人都看成娘,累積資糧跟迴向都做了,挑戰大圓滿擂臺賽,練習安住又三個月、半年、一年,那「你得面對現實,不是這種(普通)根器不要假裝」(p. 475)。天哪,假設我已經老老實實花上四年終於完成四加行,現在要練打坐入定,如果不能安住,我連普通根器都搆不上,那真是太令人傷心了!我已經把全世界包括我貓都看成我媽了說。嗯,可能是心部、界部都沒修,幻想太多,怎麼辦呢?順著虛線折返回到第一部分,跳一級第三階修幻想——生起次第。生起次第真的就是幻想啊,還要幻想成真。

到生起次第,修本尊。本尊成就有兩個:一個是觀想成就,生起非常細微。另一個就是顯現成就,自己成就了這個本尊了,而且不離本尊,你往哪兒一坐,是非常真實的一樣。如果生起次第成就了,基本上就可以解脫了。本尊成就有兩個最好的果:第一,是能劍道本尊報身佛;第二,能夠到極樂世界。如果你條件高,願直接成就佛的三身,就再往深走,修深定、光明、大樂(圓形第二圈)。(簡體《聖道指歸》p. 475

怎樣算生起次第修成?除了自己跟本尊無二無別外——那也是你自己講講,誰知道是不是山寨版?也許是妄想症跟有人妄想是耶穌或聖女貞德一樣,我們能說他成就耶穌跟聖女貞德嗎?第二條檢驗法:「你要有聖觀,就是周圍平地如鏡,前有佛,後有法,左邊菩薩,右邊羅漢,就是一個極樂天堂,這一顯現跟真實的一樣,周圍都是大菩薩,那你就成就了。」(p. 475)我覺得這比周圍都是我媽好修一點。

 

回到上面引述挑戰大圓滿圓形擂臺第二圈,如果又是三個月、半年、一年,這裡特別放寬到兩年,加上前面四加行四年就六年過去了,如果還修不出來深定、光明、大樂,「只好認命,你沒這個根器」,再從虛線折返第一部分,來,我們開始修第四階圓滿次第。

修圓滿次第,氣、脈、明點。修中脈氣,把兩個脈(左右脈)的氣灌到中脈,就沒雜念了。再修拙火,證到四空四喜,那你就上癮了,不讓你修你都不幹,連飯都捨不得時間吃,耽誤不起,那你就成就了。修這到兒,可以直接進入第二圈——甚深禪定。(簡體《聖道指歸》pp. 475-476

如果修完圓滿次第上面挑戰大圓滿擂臺仍不能安住——我覺得有可能嗎?都沒雜念還不能安住,安住到底是一個什麼奇怪的東西?秋竹師父也說,無念只是一個好的境界而已,所以可見無念跟安住不能畫等號,可能意思是人煙罕至之處可以無念,人聲沸騰之處完全破功,所以大圓滿才說要做動態(movement)安住。那真是抱歉,周圍人不是你媽就是菩薩,而且所到之處全看成天堂了,不用做愛也爽斃了的四喜(大樂),如果不能安住,只好又沿虛線折返第一部分,升級第五階大圓滿三部:心部、界部、口訣部,口訣部包括且卻(立斷)跟妥噶(頓超),修到妥噶終極版,「即達到了大圓滿的最終證悟境界——獲得絕妙智慧」。這時跟圓形擂臺飛鏢靶心無二無別,忘了它吧,沒差別了啦!

 

後面都沒寫時間了,可能為時甚久也說不定。

 


2009/09/04 Fri, raining/cloudy, outdoor 26-33C°  前行(Ngondro)屬於 Pith Instruction

 

繼續摘點「大圓滿凡聖根器成就路線圖」。

除了這些,還必須明白基本的見地和關鍵的名相:

第一、對各次第的內容、目的、方法必須了解。

第二、制定自己修行重點,階梯計畫。

如果修行過程中你修不下去了,什麼問題?說明你有些東西沒修,再走就走不下去了,那必須補修。有了這個圖你就可以找到自己的問題了。(pp. 476-477

有一次我有跟資深佛友坦承我寫札記純粹是打發時間,他質疑我的動機新不純就是了,說我一定要發心廣大,真的是要「為利眾生而成佛」。凌晨四點我無聊睡不著,拿出很久前合法授權下載的宗薩仁波切的 Longchen Nyingtik Practice Manual: advice on how to practice,因為我也想找出修行不力也無力的原因。宗薩仁波切雖然是薩迦派,但前世是偉大的蔣揚欽哲旺波,(南開諾布仁波切的女性上師)阿育康卓的上師就是他。這一世宗薩仁波切跟秋竹仁波切都一起接受頂果欽哲仁波切、敦珠法王的教誨。宗薩仁波切說前行(Ngondro)重要得不得了,還證明親眼看到年邁的頂果欽哲仁波切依然會做前行修法。他說佛陀的教法有兩類,一種是理論,而另一種是精華指導(pith instruction),而前行就是屬於後者。

 


2009/09/07 Mon, sunny, indoor 30.1C°  The Tibetan Yogas of Dream and Sleep》:序文與導讀

 

今天換本書。來談談這本 The Tibetan Yogas of Dream and Sleep。作者 Tenzin Wangyal (丹增旺杰)Rinpoche,這本書是獻給南開諾布仁波切的。這本書放在我 Amazon shopping cart 有一陣子了,因為不知道作者是誰,也或者有點苯教色彩,所以遲遲沒買。後來我上網看了一些  Tenzin Wangyal Rinpoche 網站的說明才冒險買來瞧瞧。

 

這位 Tenzin Wangyal Rinpoche 相當年輕,在西藏出生,父親是西藏喇嘛、母親苯教修行者,後來中共佔領西藏倉皇出逃,父親過世,母親改嫁苯教徒,所以作者從小就送到苯教寺廟出家就學,一直拿到苯教佛學院的格西學位。在此我無法比較苯教的格西跟藏傳佛教的格西是同樣位階嗎?不過看完本書我們就可以知道這位 Tenzin Wangyal 是否真是實修者,空洞的理論很容易看出來。

 

苯教跟藏傳佛教一樣非常重視夢兆。作者提及他十三歲時要就學前,老師要詢問每個學生的夢以判定他是否有資格接受教法,或者需要進一步淨化。作者當時夢到在一輛公車裡朝洛本(Lopon)老師家開去,他手上拿一堆小紙片上面都寫了一個藏文「阿」字母,然後分給同車每一位乘客。這個夢因為阿字在大圓滿法裡很重要,就讓他獲准修習教法。

Some of the students remembered no dream, which was considered a sign of obstacles. Lopon had them begin appropriate purification practices and delayed the beginning of the teaching until each student did have a dream. Dreams of other students were taken as indications that they needed to do particular practices to ready themselves for the teachings—for example, doing practices that strengthened their connections to the Bon guardians.

It is common, in Tibetan spiritual traditions, for dreams of the students to be usd by the teacher in this fashion to determine if it is appropriate for a student to receive a particular teaching. (The Tibetan Yogas of Dream and Sleep, p. 12)

更有甚者,在事隔多年的 1989 年,當時他早已經獲得格西學位,應南開諾布仁波切義大利大圓滿同修會(Dzogchen Community)之邀初抵西方社會。一天他在分發小紙片上面寫了藏文阿字,想起他小時候的這個夢,讓他非常震驚。作者十三歲時的這個預知夢亦開啟了他對夢修的興趣,雖然預知的年份也著實非常久遠了:

Though it would be some time before I began to study and practice dream yoga, this incident was the beginning of my interest in dreams. It strongly impressed on me how greatly dream is valued in Tibetan culture and in the Bon religion, and how information from the unconscious is often of greater value than the information the conscious mind can provide. (The Tibetan Yogas of Dream and Sleep, p. 12)

作者提到隨後開展的教職生涯,但修行仍是主軸,而他仍對夢感到興趣且從事夢修行,這份興趣不單是理論上的研究夢而已,他相信他夢的智慧,不僅因為幼年的經驗,且根據苯教傳統使用夢的習慣。寫這本書時已經從事夢修行超過十年,他說:

Every night when I get into bed, I feel freedom. The busyness of the day is over. Some nights the practice is successful and some nights it is not, and that is to be expected until the practice is very advanced. Nevertheless, I go to sleep nearly every night with the intention to accomplish dream practice. (The Tibetan Yogas of Dream and Sleep, p. 13)

用夢來修行或利用夢的知識有何錯誤?我們每人終其一生花了三分之一時間睡眠,絕大部分的人都不能從夢境獲益,如果醒時同樣是幻,我們慢慢醒於夢就能醒於幻,這樣的修行也是同樣有效的路徑。

We wake in the morning and continue in "real" life, but in a sense we still asleep and dreaming. The teachings tell us that we can continue in this deluded, dreamy state, day and night, or wake up to the truth.

Many high lamas and accomplished yogis have made sleep and dream yogas primary practices, and through them have attained realization. (The Tibetan Yogas of Dream and Sleep, Introduction, p. 15)

不過在導讀中一再提到需要上師及傳承,這裡沒有說明是哪個教法,只有提到一部母續:Zhang Zhung Nyan Gyud, the Mother Tantra,還有 Shardza Rinpoche。有關這個 Nyan Gyud,不知道是不是唸「男鬼」,在南開諾布《Dzogchen Teachings》提到這種很簡短的文字保存在大圓滿及苯教中,可能時代久遠都散失了,只剩下幾句口訣。

 


2009/09/08 Tue, sunny, outdoor 32-28C°  The Tibetan Yogas of Dream and Sleep》:導讀(2

 

這本 The Tibetan Yogas of Dream and Sleep,提到夢修行的教法在西藏通常是保留為秘密教授,從來不是公開或輕易授與,因此建議:「Please try to receive the direct transmission of these teachings from an authentic teacher.」(p. 16)直接從上師處接受傳承,一來可以建立跟傳承較強的連結,二來在修道上很容易遭遇難以克服的障礙,有經驗的老師可以確認問題並予以清除。

A main theme of this book is that through practice we can cultivate greater awareness during every moment of life. If we do, freedom and flexibility continually increase and we are less governed by habitual preoccupations and distractions. We develop a stable and vivid presence that allows us to more skillfully choose positive responses to whatever arises, responses that best benefit others and our own spiritual journey. Eventually we develop a continuity of awareness that allows us to maintain full awareness during dream as well as in waking life. Then we are able to respond to dream phenomena in creative and positive ways and can accomplish various practices in the dream state. When we fully develop this capacity, we will find that we are living both waking and dreaming life with greater ease, comfort, clarity, and appreciation, and we will also be preparing ourselves to attain liberation in the intermediate state (bardo) after death. (The Tibetan Yogas of Dream and Sleep, pp. 16-17)

以上這段是本書的主題,夢修當然是為了死後中陰階段時能夠保有意識,在該階段認證自心本性,在那階段修就快了,釋迦仁波切說從一地菩薩直接修到八地、十地,都有可能。當然夢修後回過來過醒時生活就會凡是看淡,總不會夢修成就者還營營汲汲於事業、工作、人事等等。但是有人老在怕夢中出現的東西——另一層面的眾生,有篇楊唐仁波切在高雄開示由秋竹仁波切口譯的「山淨煙供」,剛好講到我們所害怕的鬼:

六道眾生中所有我們前世欠他的,如欠錢的、欠食物的、欠穿的、欠住的,所有的欠債,都是我們供養的對境。什麼叫做冤親債主呢?上輩子殺了他,這輩子就會折壽,上輩子搶他的東西,這輩子就會窮,這個叫做怨親債主。因此供養就是欠什麼債,還什麼債,就是要趕快還清、還債這個意思。 

這些搶你的魂魄,讓你折壽的鬼,特別要召回來,也就是要請客。還有讓你生病、撞邪、中魔的那些毛病,以及讓你不如法、遇到障礙的一些魔鬼,還有讓你做惡夢,有凶兆的那些鬼,讓你見鬼見魔的那些鬼等等的天龍夜叉鳩槃荼都是。所有世間上的兇神惡鬼、牛頭馬面等等的天龍八部。這些所有欠吃的、欠住的、欠穿的、所有曾虧欠的親債主。還有西醫不承認的中邪、撞邪(有時候 台語叫「煞到」),比如吃東西被「煞到」、穿衣服被「煞到」、去醫院被「煞到」的、去參加喪禮「煞到」的,有很多種原因會讓你被「煞到」。嚴重一點會得到精神分裂、精神病。台灣有很多這種神精病的瘋鬼,公鬼、母鬼都有。法本中的「滋窩」是天龍八部其中之一,而「天巄」就是窮鬼 。有些鬼就是到處串門子,叫串門鬼。還有很多女鬼。這些鬼都是我們前世曾欠他的,都是我們的債主。這些所有想得到的、想不到的,記得的、不記得的,所有欠的,我今天都全部燒給你來還債。這樣一而再,再而三的去還債。

所以什麼叫敏感體質?可能比較容易「煞到」。這開示稿只准內部流通,當然我也不會「全部」放在網路上,一來不是每個人知道什麼是「煙供」,二來非佛法中心分子也沒有「山淨煙供」法本。(按:不過 2010/01 我看到大陸某博客(blog)已經全都露了。那可不是我流傳出去的。)

 

回來說做夢,夢中認識或不認識的人,不認識的人可多了,如果怕鬼怕六道眾生或其他層面的存有,我看沒事還是待在醒時比較安全,因為夢時感知生活圈擴大的關係,我自己都是一個鬼(做夢的靈體),哪裡還怕什麼其他種類的鬼?本書作者說:「This book is best understood as a practice manual, a guide to the yogas of the Bon-Buddhist traditions of Tibet that us dreams to attain liberation from the dreaminess of ordinary life and use sleep to wake from ignorance.」(p. 17

 

我想我還是恢復靈氣靜坐的習慣比較好,可以維持稍微長一點時間的停止內在對話。南開師叫 calm state,這裡稱 calm abidingzhine; shi-ne),當然這本書也都會提到這些夢修的前行練習(preliminary practices),就跟唐望做夢練習前要練習停止內在對話一樣。

To simply read another book about spirituality and then forget it will change little in life. But if we follow these practices to their end, we will wake to our primordial nature, which is enlightenment itself.

If we cannot remain present during sleep, if we lose ourselves every night, what chance do we have to be aware when death comes? (The Tibetan Yogas of Dream and Sleep, p. 17)

以上是 Introduction 的內容。

 


2009/09/09 Wed, cloudy, outdoor 25-32C°, The Tibetan Yogas of Dream and Sleep》:第一章跟第二章

 

第一部 The Nature of Dream,第一章 Dream and Reality。丹增(Tenzin)仁波切說到在夢中我們與認識或不認識的人見面,目前尚活著的也有已死的,我們飛翔,遭遇非人類眾生(non-human beings),擁有至福經驗(blissful experiences),但是我們甚少關注這些超常經驗。西方人以心理理論來分析夢,靈修者則對解夢感興趣而只看夢的內容及意義,甚少人研究夢的本質,這些本質的探索無論如何都導到神秘領域——that underlie the whole of our existence, not only our dreaming life」(p. 23)。

The first step in dream practice is quite simple: one must recognize the great potential the dream holds for the spiritual journey. Normally the dream is thought to be "unreal," as opposed to "real" waking life. But there is nothing more real than dream. This statement only makes sense once it is understood that normal waking life is as unreal as dream, and in exactly the same way. Then it can be understood that dream yoga applies to all experience, to the dreams of the day as well as the dreams of the night. (The Tibetan Yogas of Dream and Sleep, p. 23)

是故唐望巫士從不以心理學或解夢來看待夢,直接切入夢的神秘範疇,成為覺知的訊練場地。解夢也沒辦法當下來看,可能要過好久,當對的意義才會浮現。第二章 How Experience Arises,夢經驗是如何產生的?主要原因是無明(ignorancema-rigpa),有兩類無明造成我們的夢境:內在無明(innate ignorance)與文化無明(cultural ignorance),因為「conceptual mind itself is a manifestation of ignorance」(p. 25)。文化無明比較容易理解,這些都是後天學習而來的,所以出現在我們夢中潛意識的共同認知與判準。我很懷疑我的夢中的象徵意義,真的可以照佛書所解的那樣嗎?巧克力或咖啡的意義,我們可以理解,某種花或某個物品,都有文化及個人的意涵與價值系統(value system)。

This can be the case also in philosophy, in which one learns detailed intellectual systems and develops the mind into a sharp instrument of inquiry. But until innate ignorance is penetrated, one is merely developing an acquired bias, not fundamental wisdom. (The Tibetan Yogas of Dream and Sleep, p. 25)

這裡提到西藏有句諺語說:「When in the body of f donkey, enjoy the taste of grass.」(p. 26)丹增仁波切說這句話意思是:「We should appreciate and enjoy this life because it is meaningful and valuable in itself, and because it is the life we are living.」(p. 26)講這句話的目的是要釐清,就算全世界人無明夢中過,我們把人生當作幻來排拒同樣也是用另一種概念過活而已。就好像修行練習包括夢修都是在相對層面的世間法,利用無明來對付無明,「Ignorance is simply an obscuration of consciousness. Being attached to it or repelled by it is just the same old game of dualism, played out in the realm of ignorance.」(p. 26

 

接下來同樣先從業力軌跡夢開始講。丹增仁波切解釋說業(karma)意味行動,業力軌跡(karmic traces)則是行動的結果,其殘留在心意識中並影響我們的未來,以西方用語來講就叫做無意識的傾向(tendencies in the unconscious),這在海寧格的家族隱藏動力講了很多這類的案例,簡言之那便是一種動能,只要助緣(second causes)出現就會化為具體事件。

 


2009/09/11 Fri, cloudy, outdoor 26-32C°, The Tibetan Yogas of Dream and Sleep》:業力軌跡乃夢的根源
 

凌晨看了半小時《The Tibetan Yogas of Dream and Sleep》,跳過業力與六道生活圈,直接來到第三章 The Energy Body,這部分我是還沒看到跟唐望口中的能量體有任何相似之處,在這之前必須補述一點業力軌跡與夢的內容。丹增仁波切說舉凡心情、思想、印象、感知、直覺反應、common sense,乃至認知都屬於業力作用所統轄,他說甚至一天醒來心情不好,都是某些業力成熟之故。丹增仁波切提出業力軌跡的概念類似於賽斯所謂的心理快照,「The karmic traces are like photographs that we take of each experience.p. 32

Our consciousness, like the light of a projector, illuminates the traces that have been stimulated and they manifest as the images and experiences of the dream.

In dream yoga, this understanding of karma is used to train the mind to react differently to experience, resulting in new karmic traces from which are generated dreams more conducive to spiritual practice. Dream yoga relies upon increased awareness and insight to allow us to make positive choices in life. (The Tibetan Yogas of Dream and Sleep, p. 33)

業力軌跡是夢的根源,當業力軌跡完全出盡時我們覺知的本性明光就會顯現,再也沒有夢場景、夢情節、做夢者也沒有夢,「This is way enlightenment is the end of dreams and is known as "awakening".」要讓業力沒有軌跡唯一的方法就是當「心情、思想、印象、感知、直覺反應、common sense,乃至認知」出現時能夠保持明覺,也就是處於不二狀態,相對來說在夢中似乎較為容易,只要保持覺知就可以。那這樣講起來,夢中的顯像也是業力成熟所致,而夢中只要當「心情、思想、印象、感知、直覺反應、common sense,乃至認知」出現時不理會就可以,但這恐怕只有在清明夢及出體夢才能辦到。

Dream practice also gives us a method of burning the seeds of future karma during the dream. If we abide in awareness during the dream, we can allow the karmic traces to self-liberate as they arise and they will not continue on to manifest in our life as negative states. As in waking life, this will only happen if we can remain in the non-dual awareness of rigpa, the clear light of the mind. If this is not possible for us, we can still develop tendencies to choose spiritually positive behavior even in our dreams until we can go beyond preferences and dualism altogether. (The Tibetan Yogas of Dream and Sleep, p. 33)

We say in this case some karma is ripening.」(p. 32)不過夢中事件要衍生為現實負面狀態不知道是屬於表意識還是無意識?如果不記得夢也是無法對夢負責,夢裡發生的事是否會毫無控制地「continue on to manifest in our life as negative states」?若是如此還真是恐怖呢?就好像酒醉的人完全無法為自己的行為負責一樣。我們做夢練習多年所能保持覺知的夢猶如九牛一毛,這樣的夢修努力,就跟南開師說修金剛薩埵所淨除的業障也是像冰山上一片冰而已,所以要業力軌跡出盡,然後自然明光出岫,我覺得也是天方夜譚。

 


2009/09/12 Sat, sunny, indoor 31.5C°  The Tibetan Yogas of Dream and Sleep》:藏版能量體(1

 

丹增仁波切講能量體講的怪怪的,他這個能量體 energy body,只是建立在脈風上面,還沒講到明點呢,脈風跟氣輪是他所謂的能量體,好,如果我出體用的是意生身(mental body),脈風氣輪還是留在床上那個肉體身上,所以這個能量體跟唐望所稱的能量體完全不同,因為做夢體是能量體的部分能量沒錯,但終究要達到能量體的完整,也就是用到整個能量體來移動,更有甚者肉體也要質能轉換成能量一起加上去行動。所以苯教跟藏傳佛教的做夢理論都是建立在「體內做夢」的範疇,一切夢境只是體內氣的移動,因為心無定所且騎乘於風(風息;氣)上,因此氣流到身體那區塊就有相應於該區塊的情緒屬性的夢。

 

也許是這樣解釋普通夢,但因為做夢鍛鍊不是要理解普通夢,姑且看看就好。理解起來是這樣:人體微細身(subtle body)由氣脈所組成,中脈約聖誕柺杖糖粗位於脊椎前方從臍下四指處往上延伸至頂輪開口較廣;左右脈位於兩側,男女不同,我記得女的,右邊是好的智慧業風脈紅色,麥桿粗,左邊壞的情緒業風脈白色,所以睡覺時左側躺可以壓抑情緒業力風,讓智慧業風產生智慧的夢。男生顛倒,右白左紅,要左側躺。

 

左右脈都是業力氣(karmic prana),之所以區分左右是以正負面能量來區分,白色的脈裡的風會引發情緒三毒。真正的智慧氣(wisdom prana)不是業力風主要是在中脈藍色,也就是本初本覺經驗的明性之夢,這類夢不會產生業力軌跡。再來是沿著中脈上有脈輪,主要就是能量樞紐。在頗哇法中講到要封閉許多六道輪迴的出口,這裡也提到當心/風停滯於某脈輪也會引發相近於六道的夢境。這我就不大懂了,仁波切意思是譬如一個夢,前面好好的,但突然跳場景陷入某種情緒,他舉的例子是找不找路,找不到路是 ignorance,所以心氣移到臍輪,臍輪是投生畜生道的門,所以夢者經驗到痴也就是無明。如果是這樣,是不是可以依此類推,心氣移到性器官——惡鬼界——就經驗到性愛夢,心氣移到眉心輪或頂輪,則經驗人間仙境等等?

 

我覺得這種解釋對於夢修幫助並不大,我們入睡後也無法一直控制心氣停留在心輪——心輪不是投生任何道的門。可能有人覺得這樣解釋對他夢修有幫助,我不知道。以下摘幾段。

Channels, prana, and chakras are involved in death as well as life. Most mystical experiences as well as experiences in the intermediate state after death result from the opening and closing of energy points. The channels are associated with different elements; during the dissolution of the elements at death, as the channels deteriorate, the released energy manifests in experience as light and color.

There is considerable variation in how these lights appear to people at death, because they are related to both the nagative emotional and positive wisdom aspects of consciousness. The average people experiences emotions at death, and the dominant emotion determines the lights and colors that manifest. (The Tibetan Yogas of Dream and Sleep, p. 43)

以上所說也跟頗哇法一致,死亡時身體微細元素分解成能量,最終能量從那個孔竅離開決定投生於哪一道,因此頗哇法才要封閉六道出口的門,也就是身體各處孔竅,只留中脈頂端頂輪唯一出口,好投生淨土或法界中陰成佛。當然六道都有主導的情緒,貪(惡鬼,生殖器)瞋(阿修羅,鼻孔)痴(畜生,尿門)慢(天,眉心)疑(人,臍輪),以上是我亂寫的,反正各家說的也不一樣。

The content of dream is formed by the mind, but the basis of the vitality and animation of the dream is the prana (lung, wind). Prana is the foundational energy of all experience, of all life. Some of the ancient Tibetan esoteric teachings describe two different kinds of prana: karmic prana and wisdom prana. (The Tibetan Yogas of Dream and Sleep, p. 45)


 2009/09/27 6:51PM

 

2009/09/13 Sun, sunny, indoor 30.1C°  The Tibetan Yogas of Dream and Sleep》:藏版能量體(2

  

繼續昨天講氣 prana,氣就是能量,雖然我以為能量未必是氣。

Karmic prana is the energetic basis of the karmic traces produced as a result of all positive, negative, and neutral actions. When the karmic traces are activated by the appropriate secondary causes, karmic prana energizes them and allows them to have an effect in the mind, body, and dreams.

When the mind is unstable distracted, or unfocused, the karmic prana moves. This means, for example, when an emotion arises and the mind has no control over it, the karmic prana carries the mind whenever it will. (The Tibetan Yogas of Dream and Sleep, p. 45) 

可能這些氣脈理論跟西藏瑜伽士控制體液及氣在體內周遊有關,才會有像達賴喇嘛在《心與夢的解析》中提到瑜伽士的陰莖能用吸管來吸牛奶,目的是將白明點吸至頂輪,我想唐望若知道這點一定會說這些西藏人用很奇怪的方式理解能量體,就跟他們用很奇怪的方式談論死亡中陰一樣。無論如何「Developing mental stability is necessary on the spiritual path, to make the mind strong, present, and focused.

In dream yoga, once we have developed the ability to have lucid dreams, we must be stable enough in presence to stabilize in dreams produced by the movement of the karmic prana and to develop control over the dream. Until the practice is developed, the dreamer will sometimes control the dream and sometimes the dream will control the dreamer.

It is better for the lucid and aware dreamer to control the dream than for the dreamer to be dreamed. (The Tibetan Yogas of Dream and Sleep, p. 45)

是否控制夢以後,諸如教法或者上師指導的夢就遭到控制?因為夢者一清明,像我們就閃人了,夢戲就演不下去,不過在我出體偶爾還是碰到與上師們交談,能記得更清楚也沒什麼不好。昨主要是天講到兩條側脈業力氣,只有中脈是智慧氣,以下丹增仁波切介紹一種平衡氣的練習,我們只摘女的,男生左右顛倒就好:

Women begin by closing the right nostril with the right ring finger and exhale sharply from the left nostril, emptying the lungs. Then close the left nostril with the left ring finger and gently and deeply inhale through the right nostril, breathing in the calm wisdom prana. Remain with calm pervading your body. Then gently exhale the remain in a calm state.

Repeating this again and again will balance one's energy. The rough emotional prana is exhaled from the white channel and the blissful wisdom prana in inhaled through the read channel. Allow the neutral prana to pervade the entire body. Abide in that calm. (The Tibetan Yogas of Dream and Sleep, p. 47)

這個男左女右,剛好跟南開師所教的九節佛風相反。以南開師的九節佛風呼出不淨氣,女性則先以左手中指按住左鼻孔,將不淨之氣由右鼻孔呼出,再以同樣方式用右手中指按住右鼻孔,呼出不淨之氣,男女相異是因為要「遵循男性方便和女性智慧之原則進行」。為什麼不同?可能九節佛風女性先呼出紅色脈中的 blissful wisdom 的氣。

 

接下來一小節,丹增仁波切比喻睡眠後的夢境像是「blind horse, lame rider」,馬是瞎子、夢者是跛子,夢者(的心)唯一只有騎上瞎馬毫無控制。他說:「For example, as we fall asleep, awareness of the sensory world is lost. The mind is carried here and there on the blind horse of karmic prana until it becomes focused in a particular chakra where it is influenced by a particular dimension of consciousness.」(pp. 49-50)他舉例譬如你跟伴侶吵架刺激了業力軌跡與心輪對應,因此將你的心拉到心輪的位置,於是心氣共同示現特定的印象及夢故事。在這例子當中,心輪呼喊求助,這個所擾動的軌跡透過夢得到療癒與釋放。這我不是很懂,有時候夢並非一種療癒管道。

In the example, it is as if the heart chakra is crying out for help. The disturbing trace will be healed by manifesting in the dream and thereby being exhausted. However, unless the manifestation take place while the dreamer is centered and aware, the reactions to it will be dictated by habitual karmic tendencies and will create more karmic seeds. The Tibetan Yogas of Dream and Sleep, p. 50

意思是還是得夢者記得這個夢,覺知到這種因跟伴侶爭吵所引發業力軌跡成熟的夢境示現情況,這個求助的壓力才能得到抒解,否則長此以往,很能心輪會受傷也說不定。

If we make the mistake of believing that samsaric dreams are offering us true guidance, then changing our lives daily, trying to follow the dictates of dreams can become a full-time job. It is also a way to become stuck in personal drama, believing that all our dreams are messages from a higher, more spiritual source. It is not like that. We should pay close attention to dreams and develop some understanding of which ones have import and which are only the manifestation of the emotions, desires, fears, hopes, and fantasies of our daily life. (The Tibetan Yogas of Dream and Sleep, p. 63)


2009/09/17 Thur, sunny, outdoor 35-31C°, The Tibetan Yogas of Dream and Sleep》:夢的用處

  

The Tibetan Yogas of Dream and Sleep 凌晨看了蠻多內容,我們有十六頁可以寫。不過先按順序寫明光夢 clear light dreams

Clear Light Dreams

It arises from the primordial prana in the central channel. The clear light is generally spoken of in the teachings about sleep yoga and indicates a state free from dream, thought, and image, but there is also a clear light dream in which the dreamer remains in the nature of mind. (The Tibetan Yogas of Dream and Sleep, p. 63)

丹增仁波切說發展明光夢的能力就如同白天發展安住於無二本覺的能力。原來安住的英文叫 abiding in the non-dual presence of rigpa duing the day。丹增仁波切說一開始本覺跟念頭似乎不同,所以在本覺的體驗中是無念,但念頭一生起我們就因分心而失掉本覺體驗,但當本覺經驗穩固後,有沒有念頭都不會受到影響。

 

明光夢跟明性之夢也不一樣,以明夢來說,「while arising form deep and relatively pure aspects of the mind and generated form positive karmic traces, still takes place in duality」(p. 64)。本章小結,我們重點還是放在明性之夢上(dream of clarity),明光之夢(dream of clear light)暫時離我們還太遠:

The dream of clarity includes more objective knowledge, which arises from collective karmic traces and is available to consciousness when it is not entangled in personal karmic traces. The consciousness is then not bound by space and time and personal history, and the dreamer can meet with real beings, receive teachings from real teachers, and find information helpful to others as well as to him or herself. (The Tibetan Yogas of Dream and Sleep, p. 64)

意思就是說——跟唐望也是同樣意思——夢者在減少我執或自我重要感之後,夢慢慢就會轉變為少自我取向,也就是相對而言業力軌跡較少的夢,這裡業力不要理解成欠債這種報應,而是廣泛包括白天醒時生活的日常庶務的反映。這類明夢就可以對夢行者有所幫助,有可能他會有機會接觸上師及教法,或者來相助的護法及其他層面的存有。這也是明夢最大個功用,前面提到明夢不一定是清明夢,普通夢也不少,此點符合我的經驗。

 

第五章 Uses of Dreams,丹增仁波切說,夢最大的價值就是在靈性旅程的涵構內(in the context of the spiritual journey),而最重要的就是,夢本身即可以當作靈修(spiritual practice),也可以提供激發夢者進入修道的經驗(proveide the experiences that motivate the dreamer to enter the spiritual path)(p. 65)。像做夢者班成員都是屬於這一類「夢的用處」,不僅專攻夢修,也因為夢修而邁入佛法修道。其他夢的用處還有:

We can heal wounds in the psyche, emotional difficulties that we have not been able to overcome. We can remove energetic blocks that may be inhibiting the free circulation of energy in the body.

Generally, these tasks are best accomplished after we develop the ability to remain lucid in dream. It is only mentioned here as a possibility; in the section on practice there is more detail about what to do in the dream once lucidity is attained. (The Tibetan Yogas of Dream and Sleep, p. 66)

下面丹增用蠻長的篇幅講述他母親及他所認識的喇嘛的夢用處經驗,而這裡特別指的是修行者跟護法的關係建立,都會在夢中聯繫並給予警告。以他母親的經驗而言,她一直有供當地一位很有名護法的習慣,雖然那位護法在一般唐卡中畫成忿怒像,但在他母親的夢中則不是那樣,且終其一生保持同樣裝扮。有次他家傭人偷錢,護法在夢裡丟一個小袋子在地上說:「I always tell you to take care of yourself but you don't do a good job of it!」(p. 67)因為西藏人都有分享夢的習慣,他母親特別喜歡早餐會報時講講自己的夢,那天果然傭人行色匆匆居然衣服掉出一個小袋,讓他母親馬上就了解該夢的含意。所以護法的警告都是基於善意。

 


2009/09/18 Fri, sunny, indoor 31.4C° The Tibetan Yogas of Dream and Sleep》:預測的夢

  

昨天講到護法夢,丹增仁波切說是明性之夢很好的例子。天增仁波切說他小時候,聽到一位老和尚講他的夢,聽起來就像他在另一個時空有位朋友似的,仁波切想在夢裡有一些朋友可以一起玩還真是不賴。接下來講委託做夢。

Divination

Commonly in this situation, the dreamer asks for a possession of the person requesting the dream. I gave Khachod Wangmo the undershirt I was wearing. The shirt represented me energetically, and by focusing on it she was able to connect to me. She put it under her pillow that night, then slept and had a dream of clarity. In the morning she gave me a long explanation of what was to come in my life, things that I should avoid and things that I should do. It was clear and helpful guidance. (The Tibetan Yogas of Dream and Sleep, p. 68)

我想想有沒有誰的任何一件物品,有充滿他的能量,不然我今晚放在枕頭下來孵一個夢看看。所以做夢者還可以當靈媒,就跟修頗瓦法也可以幫人家修一樣。丹增仁波切強調命運不是死的、固定不變的,預言靈驗只是你自己不去改而已,這段很長,也有點意思:

The causes of all things that can happen are already present, right now, because the consequences of the past are the seeds of future situations. The primary causes of any situation in the future are to be found in what has already occurred. But the secondary causes necessary for the manifestation of the karmic seeds are not fixed, they are circumstantial. That is why practice is effective, and why illness can be cured. If it were otherwise, it would make no sense to attempt anything, as nothing could be changed. If we have a dream about tomorrow, and tomorrow comes and everything happens just as it did in our dream, it does not mean the future is fixed and cannot be changed; it means we did not change it. (The Tibetan Yogas of Dream and Sleep, p. 69)

這種預言的事我也很納悶,是說我聽了許多人預測同樣一件事,若我也沒有想改,我還蠻喜歡那個預測的未來的,但是它為什麼遲遲都不出現?更有甚者,我也夢到一些關於未來的事務,我也沒想改變,但為什麼總是不靈驗呢?

Imagine a strong karmic trace, imprinted with a strong emotion, that is primary cause for a particular situation, and it is coming to fruition. That is, our lives may be providing the secondary causes necessary for the primary cause to manifest. In a dream of the future, the cause is present and the trace that is ripening toward manifestation conditions the dream, with the result that the dream is an imagining of the results. We may not be completely accurate, but we might get most of it right. (The Tibetan Yogas of Dream and Sleep, p. 69)

但是我們總是在事情發生後才回憶起我們的夢,「Of cause, it would have been much more helpful if I had remembered the dream before rather than after the even. There are many cases like this, in which the causes of future situations are woven into a dream about a future that is likely to, but will not necessarily, unfold.」(p. 69

 

以前我都認為現實事件沒浮出來前像個 chaos,我可以擁有許多可能性;但一旦從世界一角浮出來後即帶著既定成熟的業果,我要怎麼改法?那真的已經變成不可能的任務了。

 


2009/09/19 Sat, sunny, indoor 31.9-28.1C°  The Tibetan Yogas of Dream and Sleep》:夢中教法

 

《西藏睡夢瑜伽》講到夢中的教法,不過夢中的教法特別是指意伏藏,本來我以為是寶藏的「藏」,不過似乎是唸埋藏的「藏」,寶藏埋藏在心意裡,mind treasure,有的是透過禪定,有的則是透過夢境,也就是在夢中接受教法。

Mind treasures are found in consciousness rather than in the physical world. Masters have been known to find these treasures both in dreams of clarity and when awake. The practitioner whose clarity is unobscured by karmic traces and samsaric dreams has access to the wisdom inherent in consciousness itself.

The teachings are inherent in the foundational wisdom that any culture can eventually access. They are not only Buddhist or Bon teachings: they are teachings for all humans. (The Tibetan Yogas of Dream and Sleep, p. 71)

金剛舞跟金剛歌一樣都是南開諾布仁波切在夢中得到的,金剛歌的故事我們講過了,金剛舞我之前舊的札記寫過《夢瑜伽》,也就是連續好幾天他夢中出現一位空行母,教他一種二十幾個人的非常複雜的舞步,這個金剛舞是要在整個壇城上跳,可以很容易讓舞者進入本覺狀態。以前札記摘到是說後來有一位印第安人來看到金剛舞的照片,說很接近他們的祭禮用鬼舞(Goast Dance)。

 

另丹增仁波切也說,當然若你跟某傳承有業力關係,在夢中發現教法就比較是針對自己的實際修行,「perhaps as a specific remedy to overcome a particular obstacle」(p. 71)。第二部的第三章 The Discovery of Chod Practice,跟我們所知道的斷法或決法完全不同,不知道在講那哪個苯教本尊,我就不摘了。第四章 Two Levels of Practice

When you realize your true nature you do not seek meaning, for who would be doing the seeking? As you are then beyond hope and fear, the meaning of a dream becomes unimportant; you simply experience fully whatever manifests in the present moment. No dream, then, can cause anxiety. (The Tibetan Yogas of Dream and Sleep, p. 77)

YL 因為持續的夢擾亂心神,這半年來在看心理醫生。其實我做再差的夢,也不會沮喪太久。 U 說都夢到許多男女在做愛,男的生殖器都好大,她隨手一比,我看有三十公分,不過我跟她說那可能是空行勇士們在雙運,很好的夢啊。如果夢到屍體骸骨更棒,那表示我執斷除。這是晉美彭措法王書上講的,也就是修誦百字明咒清淨業障的徵兆。

It is the same with dreaming. There is a progression in the practice. As the practice is developed, it is discovered that there is another way to dream. Then we move toward the unconventional dream practices in which the story and its interpretations are not important. We work more on the causes of dreams than the dreams themselves.

The path is practical and suited for all. But, while the use of dream yoga to benefit us in the relative world is good, it is a provisional use of dream. Ultimately we want to use dream to liberate ourselvers from all relative conditions, not simply to improve them. (The Tibetan Yogas of Dream and Sleep, p. 78)

最後一段是夢修的真實目的。

 


2009/09/20 Sun, sunny, indoor 30.9C°  The Tibetan Yogas of Dream and Sleep》:夢修是為死亡準備

 

今天索甲仁波切網路開示講 meditation 靜坐。Meditation contemplation 都很難翻譯,禪定不是 meditation,應該是後者,所以他們翻禪坐,可是這跟禪(Zen)有何關係呢?Meditation 更不是冥想,冥想很 new age,什麼觀想心中有個光球,從這裡移到那裡這類的。因此接下來的《西藏睡夢瑜伽》第二部的第五章講到 Vision, Action, Dream, Death

The Mother Tantra says that if one is not aware in vision, it is unlikely that one will aware in behavior. If one is not aware in behavior, one is unlikely to be aware in dream. And if one is not aware in dream, then one is unlikely to be aware in the bardo 中陰 after death. (The Tibetan Yogas of Dream and Sleep, p. 81)

這個升冪排列還真是有一語道盡我們夢修的主因,上面是否定句,正向排列則是:能覺知所見,才能覺知自己的行為,才能覺知夢,之後,才能覺知中陰身。第一個我也是不懂,什麼是「vision」?在上句文意中不是只簡化地指視覺現象,而是指全面的經驗(the totality of experience),包括每個感知、感覺、心智及情緒事件,同樣也包括所有似乎自外於我們東西。當然 vision 主要是以我們所看到的經驗為主。而「being unaware in vision」就意味不能夠看到經驗中的真實而被二元心智的誤解所迷幻,誤將投射的幻象當作真實的心。(Being unaware in vision means being unable to see the truth of what arises in experience and instead being deluded by the misunderstandings of the dualistic mind, mistaking the projections and fantasies of that mind for reality.)(p. 81

 

這跟今天索甲仁波切所講的部分內容相同,就是關於心的投射。「Taking action based on these confusions is what is meant by lack of awareness in behavior. The result of such action is the reinforcement of attachment, hatred, and ignorance and the creation of further negative karmic traces.」(p. 81)所以你說我冷漠也好、不關心也好,我從不看四川地震、八八水災的報導跟災情照片,我不看是因為不想被那種強烈的悲傷同情氛圍拉走了我對於現世是幻的定見,當然我想到時會悲痛也知道死傷甚多,但不需要再靠媒體報導強迫植入一種寫實的真實。究竟上,沒有人死也沒有人生,如果人生是夢的話。

If we are too distracted to penetrate the fantasies and delusions of the moving mind during the day, we will most likely be bound by the same limitations in dream. This is "not being aware in dream."

We will be driven into further karmic bondage by reacting dualistically to the visions in the intermediate state, and our future rebirth will be determined by whatever karmic tendencies we have cultivated in life. This is "lacking awareness in the bardo." (The Tibetan Yogas of Dream and Sleep, pp. 81-82)

所以結論是:當我們能持續覺知每一刻的經驗,這份能力立即會在夢中顯現;當我們在夢中培育覺知,我們就是為死亡做準備。夢的練習跟這樣的進程相關連。(As we cultivate presence in dream, we prepare ourselves for death. Dream practice is correlated to this progression.)(p. 82)好了,接下來就帶到如何開始踏上這樣的進程:

In order to progress we must develop some stability in the mind so that we can maintain greater awareness in experience, in "vision," and develop the capacity for skillful responsiveness. Therefore, the first practice is calm abiding (zhine, shi-ne), in which the mind is trained to be still, focused, and alert. (The Tibetan Yogas of Dream and Sleep, p. 82) 

這幾乎可以作為今天索甲仁波切講授禪坐(mediation)的前言了。

 


2009/09/22 Tue, sunny, outdoor 34-30C°, The Tibetan Yogas of Dream and Sleep》:醒時覺察帶入夢覺知

 

接續昨天第三部第一章 Vision, Aciton, Dream, Death,在白天醒時所穩定發展出來的覺察力會開始自然反映在夢修上面,「The primary practices use the understanding of the prana, chakras, and mind to support this strengthening of awareness in the dream. They are done before falling asleep and in three waking periods during the night.」(p. 82)白天穩定的覺查能力的確會幫助夢的清晰,不光是記得更多夢,也會漸漸增加清明夢的機率。

 

凌晨我花十五分鐘靜坐,也是按照待會我們要摘的方式來坐。面前兩米半範圍內只有白地板,當然目光要低垂,朝自己鼻尖延伸出去定於虛空中,不要對焦在任何事物上,然後保持安靜不動。一開始可以靠注意呼吸讓思緒沈澱下來,當然時間久就會又思緒散亂,所以十分鐘就好我覺得。所以可能這樣睡得稍微好一點、入睡快一點。

Just as the lucidity and presence cultivated in waking life is carried into the dream, the lucidity and presence cultivated in dream is carried into death. If one fully accomplishes dream yoga, one is prepared to enter the intermediate state after death with the correct view and the stability in non-dual presence needed to attain liberation.

This is the sequence: awareness in the first moment of experience, in response, in dream, and then in death. One cannot just star at the end. (The Tibetan Yogas of Dream and Sleep, p. 83)

所以上週嗎 G 回應說:「No matter attending the teachings or with the family and doing some life chores, we should all ensure that, before dying, are we all liberated in our consciousness under any conditions?」這句話我不明白重點在哪裡,我們應該 ensure before dying 我們都能在任何狀態下解脫嗎?怎麼去 ensure 呢?如果不接觸教法、沒有能力夢中知夢,如何 ensure

 

 


2009/09/23 Wed, sunny, outdoor 34-30C°, The Tibetan Yogas of Dream and Sleep》:安住法

第三部第二章 Calm Abiding: Zhine,就是安住:寂止。「As mind steadies, dreams become longer, less fragmented, and more easily remembered, and lucidity is developed.」(p. 83)這部分專講(奧修)「靜心」、(唐望)「停止內在對話」、(禪修)「寂止」(She-ne, Zhine),所有的修行人或靈修者都從事某種專注並寂靜內心的練習,如果你需要「一塊」平靜(a peace of quietness)——這裡說 concentration and quiets the mind,就應該多多練習。寂止在西藏被稱為「安住」(calm abiding, zhine):

We recognize three stages in the development of stability: forceful zhine, natural zhine, and ultimate zhine. Zhine begins with mental fixation on an object and, when concentration is strong enough, moves on to fixation without an object.

The object of concentration should be placed so that the eyes can look straight ahead, neither up nor down. During the practice try not to move, not even to swallow or blink, while keeping the mind one-pointedly on the object. Even if tears should stream down your face , do not move. Let the breathing be natural. (The Tibetan Yogas of Dream and Sleep, p. 84)

即便唐望巫士也有「安住法」,唐望的說法叫做停頓世界:

「桌子下的注意力是巫士一切的關鍵,」她繼續說,「為了能達到那種注意力,Nagual 與哲那羅教我們做夢。為了教我們做夢,Nagual 教我們凝視。他從來不會把他的意圖告訴我們,他只是教我們凝視。我們從來不知道凝視是捕捉我們第二注意力的方法。我們以為凝視只是很好玩。其實不然。做夢者必須要先成為凝視者,才能捕捉住他們的第二注意力

「首先 Nagual 會把一片枯葉放在地上,叫我們看上好幾個小時。他每天都會帶一片葉子來,放在我面前。起先我以為那是同一片葉子,然後我發現那不是同一片葉子。Nagual 說當我們發現了這個事實後,我們就不是在觀看,而是在凝視了。

「然後他放了一堆葉子在我面前。他叫我用我的左手撥弄它們,感覺它們,同時凝視它們。做夢者以漩渦的方式撥弄樹葉,凝視它們,然後夢見樹葉所形成的圖案。Nagual 說當做夢者能夠先夢見樹葉的圖案,然後第二天在樹葉堆中能看見同樣的圖案時,他們就算是掌握了凝視樹葉的技巧

Nagual 說凝視樹葉能強化第二注意力。如果你凝視一堆樹葉幾個小時,如他所叫我做的,你的思想就會靜下來。沒有思想,tonal 注意力就會減弱,於是突然間,你的第二注意力就會鉤上樹葉,樹葉就會變成另外一種東西Nagual 把第二注意力鉤上的時刻稱為停頓世界。這是一點也沒錯的,世界會停住。因此,當你凝視時總是要有人在一旁。我們永遠無法知道我們第二注意力的怪癖,我們必須要先熟悉它,才能冒險單獨進行凝視。

凝視的困難在於學習使思想寂靜Nagual 說他喜歡用樹葉來教我們,因為我們隨時都可以找到樹葉來凝視。但是使用其他任何東西也可以。

「一旦你能停頓世界,你就是個凝視者。停頓世界的唯一方法就是去嘗試,於是 Nagual 讓我們全體凝視樹葉好幾年。我認為這是達到我們第二注意力的最好作法。

「他把凝視樹葉與注視雙手在做夢中結合在一起。我花了一年時間才找到我的雙手,四年時間才停頓世界Nagual 說一旦你用樹葉捕捉了第二注意力,就要用凝視與做夢來擴展它。這就是關於凝視的一切。」

「妳使它聽起來很簡單,葛達。」

「特爾提克所做的一切都很簡單。Nagual 說為了捕捉第二注意力,我們所需要的就是一再的嘗試。我們全都靠著凝視樹葉而停頓了世界。」

Nagual 只有叫你們凝視一堆樹葉嗎?」

「一旦做夢者知道如何停頓世界後,他就可以凝視其他東西了;最後當做夢者完全失去了人類形象後,他就可以凝視任何東西了。我就是如此。我可以凝視任何東西。但是 Nagual 讓我們遵照一定的秩序來凝視。

首先我們凝視小植物Nagual 警告我們,小植物是很危險的,它們的力量是集中的;它們有很強烈的光芒,可以感覺到做夢者在凝視它們;它們會立刻移動光芒,射向做夢者。做夢者必須選擇一種植物來凝視。

接著我們凝視樹木。做夢者也必須選擇某一種特定的樹來凝視。在這方面,你和我是一樣的;我們都是由加利樹的凝視者。」(《巫士的傳承》pp. 326-329

我這裡沒有由加利樹,我辦公室窗外有楓香,不然我來成為「楓香凝視者」。不過看唐望故事總是使事情簡單有趣一點。丹增仁波切說你也可以使用藏文字母 A(「阿」)來凝視,注意一下下面描述的阿字明點外圈的色環順序:

Traditionally, the letter is white and is enclosed in five concentric colored circles: the center circle that the direct background for the A is indigo: around it is a blue circle, then green, red, yellow, and white ones. Tape the paper to a stick that is just lone enough to support the paper at eye level when you sit for practice, and make a base that holds it upright. Place it so that the A is about a foot and a half (45cm) in front of your eyes. (The Tibetan Yogas of Dream and Sleep, p. 86)

來求證一下, 唐望說:「我們的世界的能量是由許多層的光華所構成,頭一層是白色,其次一層是黃綠色,較深一層是琥珀色。」(《做夢的藝術》p. 198)唐望說現代人跟現代人所做的一切都帶著白色的光華,應該是最外層的白光的關係。

Forceful Zhine 

If you ready to practice but do not have the particular objects you have been using visualize a ball of light on your forehead and center yourself there. The practice should be done or twice a day, and can be done more frequently if you have the time. Developing concentration is like strengthening the muscles of the body: exercise must be done regularly and frequently. (The Tibetan Yogas of Dream and Sleep, p. 87)


2009/09/25 Fri, sunny, outdoor 32-82C°, The Tibetan Yogas of Dream and Sleep》:Natural Zhine

 

接下來是 Natural Zhine。夢瑜伽是要有傳承的,敦珠法王也很重視夢,這段英文我們摘過,但看中文比較清楚:

1978年,我對夢境的體驗和理解發生了巨大的改變。當時我正前往法國去跟隨一位著名的西藏喇嘛敦珠仁波切學習。在他所教授的內容當中有夢瑜伽。仁波切清楚地教導說需要努力獲得睡眠中的覺知。他將人類目前的睡眠狀態和動物的無意識睡眠做了對比。他嘆惜人們浪費了這樣一個提高自己修法的寶貴時機。之後,我處於一種奇怪的狀態中離開了仁波切講法的帳篷。我所看到和聽到的一切似乎都是夢境,毫無疑問,這是來自這位偉大喇嘛所授傳承的強大加持力。這種陌生的感受整整持續了一天直到晚上。那天晚上也一樣不同尋常。準備睡覺的時候,我決定按照仁波切的指導來發展覺知,並祈禱他的幫助。

我進入了睡眠,但是很快就意識到我正在睡覺。我在一種有意識的光明狀態中躺著。這是我第一次具有夢瑜伽以及心之自然光的覺知體驗。

由於個人頭腦的障礙,我並沒有在夢瑜伽和自然光的修習中取得很大的進步。事實上,如果不是曾經獲得過這樣一次體驗,我很可能已經摒棄了這個超出了常人理解能力的瑜伽功效的論調。多年之後,在一次為期二十一天的個人閉關中,我經歷了另外一次令人興奮並讓我轉變的夢瑜伽體驗。開始閉關兩個星期以後,我的閉關修習進一步深入。每天晚上我都按照敦珠仁波切的教導來提高夢瑜伽的能力。我將密集的禪觀修習增加到一天十個小時,我的念力變得更強。我感到不可思議,自己竟然能夠記得一晚上所做的八個之多的夢境

八個就了不起了喔?八個是多年我的平均值。

Natural Zhine

Abandoning the physical object, simply fix the focus on space. It is helpful to gaze into expansive space, like the sky, but the practice can be done even in a small room by fixing on the space between your body and the wall. Remain steady and calm. Leave the body relaxed. (The Tibetan Yogas of Dream and Sleep, p. 87)

Rather than focusing on an imagined point in space, allow the mind, while remaining in strong presence, to be diffuse. We call this "dissolving the mind" in space, or "merging the mind with space." It will lead to stable tranquility and the third stage of zhine practice. (The Tibetan Yogas of Dream and Sleep, p. 88)

 U 所說,聞法兩年聽到的都還是孝順父母,假如我們這類跟父母根本沒問題的,我們照其定義也算是孝順父母了,那我們要修什麼?意思好像是要繼續把眾生視為父母,如果我到八十歲都做不到呢?或者沒辦法 100% 做到,我已經快死了,我還要繼續修愛眾生如我父母。一切都如夢幻泡影,眾生本身都是泡影了,愛也是泡影,兩個加在一起是泡影上的泡影,我花這麼多時間搞泡泡幹嘛?唐望說人類根本不懂得愛,沒有能力執行,所以沒什麼可說的,直接跨過去。

 


 2009/09/27 6:55PM

 

2009/09/27 Sun, cloudy/raining, outdoor 32-27C°, The Tibetan Yogas of Dream and Sleep》:Ultimate Zhine

 

靜坐最後一項是「終極寂止」(ultimate zhine),摘英文的都沒有人要看,都已經連載十二篇了,點閱還沒破百,人家真的寫得還不錯。至少我已經開始凝視小植物,每天練習「強迫式寂止」(forceful zhine)。來看看「終極寂止」是如何,有沒有停頓世界:

Ultimate Zhine

In the Dzogchen tradition, this is traditionally when the master introduces the student to the natural state of mind. Because the student has developed zhine, the master can point to what the student has already experienced rather than describing a new state that must be attained. The explanation, which is known as the "pointing out" instruction, is meant to lead the student to recognize what is already there, to discriminate the moving mind in thought and concept from the nature of mind, which is pure, non-dual awareness. This is the ultimate stage of zhine practice, abiding in non-dual persence, rigpa itself. (The Tibetan Yogas of Dream and Sleep, p. 88)

按慣例是要等學生達到某種程度的寂止能力後,上師才給予心性直指教授,對於本覺有初步的認識。安住於不二的本覺(rigpa)中,就是終極寂止,嗯?可是還沒「勝觀」哪,不是說止跟觀嗎?光「停止內在對話」就到本覺囉?那真是蠻好的,唐望會很同意這點,「看見」是要另外訓練的。看看我們小植物凝視法有沒有要補充終極版的。

「一旦做夢者知道如何停頓世界後,他就可以凝視其他東西了;最後當做夢者完全失去了人類形象後,他就可以凝視任何東西了。我就是如此。我可以凝視任何東西。但是 Nagual 讓我們遵照一定的秩序來凝視。

「首先我們凝視小植物。Nagual 警告我們,小植物是很危險的,它們的力量是集中的;它們有很強烈的光芒,可以感覺到做夢者在凝視它們;它們會立刻移動光芒,射向做夢者。做夢者必須選擇一種植物來凝視。

「接著我們凝視樹木。做夢者也必須選擇某一種特定的樹來凝視。在這方面,你和我是一樣的;我們都是由加利樹的凝視者。」

她說接下來 Nagual 讓他們凝視活動的生物。他告訴他們,小昆蟲是最佳的凝視對象。它們的活動使它們對凝視者無害,與植物相反,它們的光芒是直接從大地中所吸取的。

下一步是凝視岩石。她說岩石是非常地古老與有力量,有一種特別的綠色光芒,與植物的白色光芒與動物的黃色光芒不同。岩石不輕易對凝視者開放,但是值得凝視者堅持下去,因為岩石在核心中隱藏著特殊的秘密,可以幫助巫士「做夢」的秘密。(《巫士的傳承》pp. 328-330

我一直覺得佛法解釋是用來修習唐望的理解基礎,因為唐望只有作法,作法比較簡單,佛法很多解釋,解釋不大容易反映到作法上。禪坐是很無趣的一件事,為什麼一堆人坐成了枯禪,因為作法無趣的關係。凝視樹木岩石還有細節,接下來還要凝視雨霧。塞我們可以出去郊遊去。

她說在一天什麼時間凝視,對於樹木及岩石的凝視是很重要的因素。在早晨時樹木和岩石很僵硬,光芒微弱。在中午時它們達到顛峰,在那時凝視是為了借用它們的光芒與力量。在傍晚及黃昏時,樹木及岩石沈靜而悲哀,尤其是樹木。拉葛達說在那時,樹木會讓凝視者感覺它們在凝視他們。

凝視的第二個階段是凝視循環性的現象:雨水與霧。她說凝視者能夠把他們的第二注意力集中在雨水上,與雨水一起行動,或集中在背景上,把雨水當成某種放大鏡來顯現隱藏的特徵。力量之處或不祥之處都可借著凝視雨水而發現。力量之處是黃色的,不祥之處是強烈的綠色。

拉葛達說對凝視者而言,霧氣無疑是這世上最神秘的事物,可以用凝視雨水的兩種方式來凝視。她又補充說,巫士通常會用霧來發掘已經不存在的事物幽靈,凝視者的真正成就是讓他們的第二注意力進入他們所凝視到的任何發現。(《巫士的傳承》pp. 330-331

但我也看過書上哪裡寫到凝視雲。

她說凝視的另一階段是距離與雲。在這堙A凝視者努力使他們的第二注意力進入到他們凝視的地方。如此一來,他們能橫越極遠的距離或乘雲架霧。在雲的凝視上,Nagual 從未准許他們凝視雷雲他說他們要先成為無形後,才能嘗試這麼做,如此他們不僅可以乘坐雷雲,而且可以乘坐在閃電上。

最後的階段是火,煙,和陰影的凝視。她說對於凝視者而言,火不是亮的,而是黑暗的,煙也是一樣。而陰影則相反,陰影是明亮的,其中有色彩與活動。

還有另外兩種必須分開來討論的凝視物件,星星與水。星星的凝視必須由失去人形的巫士來進行。她說她在星星的凝視上很成功,但做不好水的凝視,尤其是流水的凝視,無形的巫士用這個方法來聚集第二注意力,把第二注意力傳送到他們想去的任何地方。(《巫士的傳承》pp. 332-333

成為無形,可能很接近觀空,或將自己視為空。我覺得我的注意力很容易被流水帶走,「河流會聚集第二注意力,把它帶走,無法阻止。」(p. 334)卡斯塔尼達有一次凝視唐望屋後一條灌溉渠道,結果他幾乎分解,之後唐望建議他避開水。我自己則是有凝視中橫溪谷流水失神的經驗。到這裡都還沒提到「看見」(seeing)也就是勝觀,因為接下來是「做夢」(dreaming)。「凝視與做夢是同時並進的。我花了許多時間凝視陰影才使我的做夢陰影出現,然後我花了許多時間做夢與凝視,才使兩者結合在一起,真正在陰影中看見我在做夢中所看見的。」(p. 341

 

但很奇怪這本西藏睡夢瑜伽為什麼提寂止修法,也是為了做夢不是嗎?來做一下這本書的結論:

她說,「那時候我們會是完全的第二注意力,就像 Nagual 與哲那羅,我們會以目前的樣子進入。身體是第一注意力,tonal 注意力。當它變成了第二注意力後,它就會進入另一個世界。跳入懸崖只會聚集第二注意力一會兒。但是艾力高比較強壯,他的第二注意力在那一跳就固定了。這就是他的情況,而他與我們是一樣的。但是我們無法知道他在什麼地方。甚至連 Nagual 也不知道。但是如果他還存在,他就會是在那圓頂堙A或者是從一個影像跳到另一個影像,也許要無限期之久。」

拉葛達說我在 tonal nagual 之間的旅程,證實了當我們完全變成第二注意力後所具有的無限可能性。而當我使她們都迷失於第二注意力的世界時,以及當她為了逃避同盟時,使我們跳躍了半哩遠的距離,都可以看出第二注意力的可能性。她又說 Nagual 給我們的挑戰是看我們能不能發展我們的意願,或第二注意力的力量,來無限期地集中於我們想要的任何事物上。(《巫士的傳承》pp. 360-361

這本我有點忘了,我是 2004/12/13-12/24 讀的,只看過一遍。

 


2009/09/28 Mon, cloudy/raining, outdoor 32-27C°, The Tibetan Yogas of Dream and Sleep》:打坐三項障礙

 

《西藏睡夢瑜伽》作者丹增仁波切這裡指出三個在修習寂止時所容易遭受的障礙:煩亂、昏沈與散漫(agitation, drowsiness, and laxity)。

Agitation

To prevent this, calm yourself before the practice session by avoiding too much physical or mental activity. Slow stretches may help to relax the body and quiet the mind. Once you are sitting, take a few deep, slow breaths. Make it a practice to focus the mind immediately when you start the practice to avoid developing the habit of mentally wandering while sitting in meditation posture. (The Tibetan Yogas of Dream and Sleep, p. 88)

失眠的現象幾乎都是要入睡時很難克制與停止的有許多心智活動或心神散弛,也許一開始還蠻想睡的,但就是不自主地幾乎是有強迫症地去想些問題,這就是 agitation。中文翻成什麼悼舉,我永遠不明白那是在說什麼。昏沈我沒有畫線,總之就是精神不濟、昏昏欲睡,我沒有這類問題,一天當中我完全沒有打瞌睡的時候,可能太好就變成 agitation。散漫我也沒有畫線,哦只畫了一句:「in a passive, weak mental state in which the concentration has no strength」,就是專注無力的意思,這跟煩亂可能蠻難區分的,重點在於 laxity 是指處於 calm state,也就是 mind is calm,但是專注無力。可能我以往靜坐的經驗都是專注無力,我可以停止內在對話,但是覺得 spiritless

 

很早以前資深佛友發過一篇南懷瑾教的打坐法,叫〈南懷瑾的直指〉:

且說老師那天,還傳授給我一個修行法門。要我兩眼向前平視,不要用力,向前盯著,把眼神向後回收,就這樣張著眼睛像木雞般的看著前面。並要我有問題就問,如果沒有問題就這麼坐下去。我記得當時只問了一個問題:「這跟莊子所說『以神遇,不以目視』,是不是一樣?」南師答說:「差不多!接近。」我一直誤以為,「盯著」就是盯住一個東西,於是我也就這麼「差不多」地張著眼睛坐了下去。我第一次知道,原來打坐也可以不合上眼皮呢!

老師為了破除我對於「雙盤打坐比較有效」的執著,還刻意要我把原本雙盤坐著的兩腿鬆開,就以小腿與大腿垂直的姿勢,兩眼向前平視地坐在沙發前沿上。

「意識要忘掉,看的注意力拿掉,也不管眼睛了。眼珠不動,眼皮慢慢閉攏起來,眼珠還是前面,難就是眼珠子不是盯著前面。眼皮慢慢閉攏,自然一片光明中嘛!是不是?是,你不答復我。不是,再問。這一回再不要搞錯了。自然一片光明中,看的觀念拿掉了,注意力拿掉!眼珠子還是盯住的!對不對?這個時候輕鬆吧!不對,你問喔!放開!不要守在頭媕Y,沒有眼睛嘛!連身體。無眼、耳、鼻、舌、身、意,一切都沒有,注意力也沒有。你就利用這個物理世界自然光跟自己合一,身心內外,一片光明,就完了嘛!也沒有身體感覺,也不要理。當時告訴你這個,沒有眼睛,眼珠子還是對住前面,最後忘了眼珠子。眼不要注意去看,自然在一片光明中。如果夜堙A黑色黑光,白色白光,光色變化,都是境界,不理,你自然與虛空合一了嘛!這是有相的虛空喔!先跟有相的虛空合一。這一下你輕鬆愉快吧!比什麼都好。什麼氣脈,什麼拙火?那些狗屁話,一概不理,都在其中了!不一定盤腿。你這樣一定,三天五天,幾個鐘頭,你身心整個的起大變化,不要管他好不好,那就好得不得了了。  

「跟虛空合一,跟光明合一。光就是我,我就是光。外面形體的肉體四大都放掉,與虛空合一。光,物理上,現代自然科學也知道,它是不生不滅的。不要看了,看的意識拿掉。它黑色來的黑光,白色白光,都是色相的變化。所以色即是空,空即是色。色不異空空不異色。你就懂了嘛!就悟進去了嘛!色不異空,空不異色,光色是空的嘛!你有個空的境界,抓住了,這一點是根本。色即是空,空即是色,這不是清清楚楚嗎?」 (杜忠誥〈南師懷瑾的直指〉)    

第一步保持身體不動我想是很基礎的,也就是忘掉身體的感覺,也忘掉凝視這件事。本章結論,為什麼夢修要學打坐:

This stability of mind developed through zhine is the foundation of dream yoga and all other meditation practices. Then, even though karmic traces continue to produce dream images after falling asleep, we remain in awareness. This opens the door to the further practices of both dream and sleep yogas. (The Tibetan Yogas of Dream and Sleep, p. 89)


2009/09/30; 10/03 Wed/Sat, cloudy/raining, outdoor 27-31C°, The Tibetan Yogas of Dream and Sleep》:四項基本練習(1

 

四項基本練習就是:一、改變業力軌跡;二、去除貪執與嫌惡;三、加強意願;四、培養記憶及快樂努力(cultivating memory and joyful effort)。摘摘第一項:

One: Changing the Karmic Traces

Keep reminding yourself that you are dreaming up your experiences. As phenomena are seen to be fleeting and essenceless, grasping decreases. Every sensory encounter and mental event becomes a reminder of the dream-like nature of experience. Eventually this understanding will arise in dream and lead to the recognition of the dream state and the development of lucidity.

When we think of an experience as "only a dream" it is less "real" to us. It loses power over us—power that it only had because we gave it power—and can no longer disturb us and drive us into negative emotional states. (The Tibetan Yogas of Dream and Sleep, p. 91)

《巫士的傳承》中提到巫士進食法,讓拉葛達減掉一半寬度。不過你不需要減重,馬英九半年瘦十一公斤嗎?也是只吃一半份量。

「我也需要學習像戰士般進食。」

「戰士如何進食呢?」

「戰士沈靜緩慢地進食,而且一次只吃很少。我以前吃東西時愛講話,而且吃得很快,一次吃得很多很多。Nagual 告訴我,戰士一次吃四口食物。一會兒後他再吃四口,如此進食。

「戰士每天也步行好幾哩路。我的貪食弱點使我無法如此步行。我用每小時吃四口食物及步行來打破我的弱點。有時候我走整天整夜的路。如此我除去了我的肥屁股。」(《巫士的傳承》p. 359 

這章叫做夢的藝術,當然也有談到潛獵,就上面拉葛達潛獵自己貪吃的習性。有段提到她跟卡氏幾乎同時間來到城裡,但他們沒有在醒時意識見過面,卡氏只覺得唐望在場,因為拉葛達的氣質類似唐望,拉葛達則在做夢中看到跟卡氏同在城裡,她描述說:「在那影像堙A我與你在城堙C我看見你就像現在一樣清晰。你不認識我,但你對我說話。我聽不懂你說什麼。我回到了同樣的影像三次,但我的做夢不夠強,無法弄懂你的話。我以為我的夢是在告訴我,我必須到城堙A信任我的力量來找你。我確信你是在來墨西哥的路上。」(pp. 263-264

 

沒有失眠時我也可以記得清楚的對話,但是做夢不夠強時就只剩下場景描述,就像是描述默片一樣只有動作沒有內涵,沒有夢修的人的普通夢多半如此,就是夢到跟誰去哪裡做了什麼事等等。要記得清楚的對話並不是很容易,好一點的情況我會記得自己說什麼,再好一點的情況才會把對方說的一併記清楚。下面這段是巫士審視死亡以及大平等見:

「如果妳找到了我,會發生什麼事呢?」我問。

「那麼一切都會不同了,」她回答,「對我而言,能找到你就表示我有足夠的力量繼續前進。因此我帶了小姐妹們跟我去。我們全部,你、我和小姐妹們(卡氏前一批組員),都會在那一天一起離去。」

「去哪裡呢?」

「誰知道?如果我有力量找到你,我就會有力量知道。現在該你了。也許現在你有足夠的力量知道我們應該去什麼地方。你明白我的意思嗎?」

這時我感到極深的悲哀襲來。我比以往更絕望地感覺到人性的軟弱與無常。唐望總是說唯一能打破這種絕望的,是對我們死亡的覺察。他的觀念是,對死亡的覺察是唯一能帶給我們力量來承受我們生命中的痛苦,與對未知的恐懼。但是他沒有告訴我的是,如何引導出那種覺察。每次我問他時,他總是堅持說,我的意志是決定性的要素;換句話,我必須下決心讓那種覺察來目擊我的行動。我以為我做到了。但是面對著拉葛達要找到我,跟我走的決心,我明白了如果那一天她在城市塈鋮鴔琚A我就永遠不會回到我的家,永遠不會再見到我所心愛的人。我沒有準備好這樣做。我曾經讓自己準備好赴死,但我沒有準備好去拋棄自己最好的感情,不帶憤怒或失望地從我的生命中永遠消失。

我幾乎是感到慚愧地告訴拉葛達,我不是個夠格的戰士,沒有足夠力量來實行如此的行動:拋開一切離去,並知道該去何處,該做什麼。

「我們都是人,」她說,「誰知道有什麼在等待我們,有什麼力量可以給予我們?」

我告訴她,這樣離去帶給我的悲哀過於強烈。巫士所經歷的改變是過於劇烈與無可變更。我向她描述帕布力圖所告訴我的,關於他失去母親的無盡悲哀。

「人類形象的食物正是那些感覺,」她冷漠地說,「我可憐我自己及我的小孩好幾年。我不瞭解 Nagual 怎麼可以如此殘忍,要我做這樣的事:離開我的孩子,摧毀她們,然後忘記她們。」

她說她花了好幾年才瞭解 Nagual 也必須選擇放棄人類形象。他不是殘忍。他只是沒有任何人類的感覺了。對他而言,一切都是平等的。他接受了他的命運。(《巫士的傳承》pp. 264-265

這些人類情感也正是四項基本鍊習的第二項:去除貪執與嫌惡。

Two: Removing Grasping and Aversion

The first practice directs lucid awareness and the recognition of phenomena as a dream toward everything that is encountered. The second preparation specifically directs the same lucid awareness to emotionally shaded reactions that occur in response to the elements of experience.

The grasping mind may manifest its reaction as desire, anger, jealousy, pride, envy, grief, despair, joy, anxiety, depression, fear, boredom, or any other emotional reaction.

When a reaction arises, remind yourself that you, the object, and your reaction to the object are all dream. Think of yourself, "This anger is a dream. This desire is a dream. This indignation, grief, exuberance, is a dream." The truth in this statement becomes clear when you pay attention to the inner processes that produce emotional states: you literally dream them up through a complex interaction of thoughts, images, bodily states, and sensations. (The Tibetan Yogas of Dream and Sleep, p. 93)

這段蠻長的是因為沒有主詞後面不好摘。我當然明白「你創造你的實相」,但是這些業果不一定全然是思想、想像與期望造成的,而遠為複雜得多。在不知道某特定結果前,該結果是鬆動的實相嗎?我常常這樣想,我可以擁有最大的想像空間,我保持樂觀,我經常觀想正面畫面,新時代的那些伎倆我不是沒有照表抄課。但是正向畫面觀想就跟正面肯定句一樣,真的有效嗎?是你創造你的實相嗎?哪一個你?哪一個時空?小蝦米難鬥大鯨魚。

Every situation and reaction should be recognized as a dream. Do not just slap the sentence onto a piece of your experience; try to actually feel the dream-like quality of your inner life. When this assertion is actually felt, not just thought, the relationship to the situation changes, and the tight, emotional grip on phenomena relax. (The Tibetan Yogas of Dream and Sleep, pp. 93-94)


2009/10/25 Sun, sunny, outdoor 21-23°C, The Tibetan Yogas of Dream and Sleep》:四項基本練習(2

 

簡體《西藏的睡夢瑜伽》作者翻成丹增旺杰(Tenzin Wangyal),傑在簡體字都是杰。我們做夢者班成員都在博客來網路書店訂了簡體書,那就要看博客來進幾本,寄到貨可訂通知來時手腳要快,不然就被走囉。第三部夢瑜伽的修習第三章四加行(The Four Foundational Practices),這是博客來網頁翻譯的。四項基礎練習第一個是改變業力軌跡:

One: Changing the Karmic Traces

Keep reminding yourself that you are dreaming up your experiences. As phenomena are seen to be fleeting and essenceless, grasping decreases. Every sensory encounter and mental event becomes a reminder of the dream-like nature of experience. Eventually this understanding will arise in dream and lead to the recognition of the dream state and the development of lucidity.

When we think of an experience as "only a dream" it is less "real" to us. It loses power over us——power that it only had because we gave it power—and can no longer disturb us and drive us into negative emotional state. (The Tibetan Yogas of Dream and Sleep, p. 91)

We are necessarily present when this realization comes, as it is then true that there is no place else to be. And there is no stronger method of bringing consistent lucidity to dream than by abiding continuously in lucid presence during the day.

As stated above, an important part of this practice is to experience yourself as a dream. Imagine yourself as an illusion, as a dream figure, with a body that lacks solidity. Maintain presence, the same lucidity you are trying to cultivate in dream, while sensing yourself as insubstantial and transient, made only of light. (The Tibetan Yogas of Dream and Sleep, p. 92)

從這項練習的描述看來好像沒有提到太多業力軌跡的部分,或者夢中把事物視為實質就是業力軌跡,夢中清明後不把夢中事物視為實質就不成為業力軌跡,所以改變業力軌跡只有一個要點,就是清明(lucidity)。但是相較於一個月假設 250 個夢,只有 10 個清明夢,那又能起到多大的作用呢?起作用是我跟大陸人學的語法,用我自己的話來講則是影響力很低啦。必須要醒時事件發生時,就不讓助緣繼續。離遠一點不讓芽繼續長成大樹,讓它枯死,就不會結果。

 


2009/10/26 Mon, sunny, outdoor 23-25°C, The Tibetan Yogas of Dream and Sleep》:四項基本練習(3

 

夢瑜伽四加行第三項練習:Strengthening Intention。我想到師父說的「不作意」,也想到南師說的開悟眾生放光加持的形式是,他的光像無盡放射,只是通過我們明晰球體這部分光我們接收到,並不是說這些開悟眾生專門對準我們明晰球體放光加持,不是,他們的加持沒有作意,你要就能接收到。菩薩的慈悲心也是一樣,不是刻意要去幫你,順便連帶一起,或者可能菩薩還有一點作意,完全證悟十地的覺者就沒有作意了。我要說的是,他們沒有 intendintention,就像太陽光沒有想到要照耀你家門窗,它一發光就是無盡放射,照明學術語叫全漫射,電腦模擬術語叫 Omni,所以只要是面就能受光,有反射率就能反射。所以行善要不作意。好吧隨便摘一下:

Three: Strengthening Intention

Make the strongest intention possible to know directly and vividly, while dreaming, that you are dreaming. The Tibetan phrase we use for generating intention translates as "sending a wish. (The Tibetan Yogas of Dream and Sleep, p. 95)

這段其實我都沒畫線,所以你知道我認為意願沒什麼用。可能唐望的意願有用,因為他們不是用求的。第四加行也一條線都沒畫:

Four: Cultivating Memory and Joyful effort 

If you did have a lucid dream, feel joy are the accomplishment. Develop happiness relative to the practice and resolve to continue to develop the lucidity the following night. .... And know that even your intention is a dream. (The Tibetan Yogas of Dream and Sleep, p. 95)  

意思是發現清明夢後去找樂子,我盡量啦,人生太乏味了。

 


2009/10/29 Thur, sunny, outdoor 22-29°C, The Tibetan Yogas of Dream and Sleep》:Preparation for the Night 1

 

接下來摘第三部的第四章「為晚間做好準備」(Preparation for the Night)。

The average person, not knowing the principles of meditation, carries the stress, emotions, thoughts, and confusions of the day into the night. Instead, sleep comes in the midst of distraction, and negativities are held in the mind throughout the night. When dream arises from those negativities, there is no stability in presence and the individual is carried away by the images and confusions of the dream world. (The Tibetan Yogas of Dream and Sleep, p. 97)

唐望也是指稱「the average men」,普通人啦,凡夫。一般人帶著很多情緒入睡,所夢不是 stressful 就是 a pleasant escape,丹增旺杰說這種夢早上醒來總是很累沒休息的樣子,然後白天繼續處在同樣狀態。J 以前也常抱怨做夢好累,我老是不明白為何做夢會好累,你身體躺著又沒動,是心太累,東奔西走的。但為何出體跳了四五個景也東奔西走的,醒來卻不會很累反而精神充沛?所以丹增旺杰說「purifying the mind as much as possible before sleep」(p. 97),睡前打坐靜心會很有幫助。

 

接下來幾乎跟南開師教的一樣,所謂睡前的淨化法包括九節佛風、上師瑜伽,多了一個觀想保護。首先九節佛風(nine purifications breathing),係清理及淨化氣脈及放鬆身心的一種簡短練習。據稱中脈箭桿粗,兩側左右脈則鉛筆細。女生右側脈是紅的左脈是白的,男生剛好相反,左右脈跟中脈交會於臍下四指處,但這裡說臍下四吋,那就是 10.16cm,應該沒那麼遠吧?再來是上師瑜伽(GuruYoga),主要是為了「the heart connection with the master」(p. 99):

While it is important to work with a lineage with which you have a connection. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature,

Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself. When you do guru yoga, try to feel such intense devotion that the hair stands up on your neck, tears star down your face, and your heart opens and fills with great love. (The Tibetan Yogas of Dream and Sleep, p. 101)

大陸師兄口譯說什麼「激活」,是說我們唸阿時「激活」覺者的智慧,我實在不太能理解怎樣激活,他們原來是死的嗎?上師相應法一定要這樣涕淚縱橫汗毛直豎來修嗎?那我永遠都沒辦法相應了。再來最後是保護(Protection):

The Mother Tantra tells us that as we prepare for sleep we should maintain awareness of the causes of dream, the object to focus upon, the protectors, and of ourselves. Hold these together in awareness, not as many things, but as a single environment, and this will have a great effect in dream and sleep. (The Tibetan Yogas of Dream and Sleep, p. 103) 

其他我就記憶來摘了。當然保護的意思是如果睡眠環境是安全的且不受干擾,那麼我們就不會帶著緊張入睡。因此睡前觀想受到護法保護等等。但是另一方面又怕睡得太深,以致夢覺知降低,丹增仁波切舉例說若用只有身體寬的床板,導致不能翻來翻去,反而睡得比較警醒,因為怕掉下去;但西方人都睡彈簧大床,有錢人家小孩子從小都睡雙人床,這樣其實睡得很散亂啦。所以小龍女都只睡繩子,看有多覺知!

 


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