विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 122 –
Dhāraṇā 96(Lakshmanjoo) / 97(Jaideva Singh) / 97(Paul Reps) / VBT 23(Osho)


वस्त्वन्तरे वेद्यमाने शनैर्वस्तुषु शून्यता
तामेव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति
vastvantare vedyamāne śanairvastuṣu śūnyatā
tāmeva manasā dhyātvā vidito’pi praśāmyati [Lakshmanjoo]

When one perceives a particular object, vacuity is established regarding all other objects. If one contemplates on this vacuity with mind freed of all thought, then even though the particular object be still known or perceived, the aspirant has full tranquillity. [Jaideva Singh]

FEEL AN OBJECT BEFORE YOU. FEEL THE ABSENCE OF ALL OTHER OBJECTS BUT THIS ONE. THEN, LEAVING ASIDE THE OBJECT-FEELING AND THE ABSENCE-FEELING, REALIZE. [Paul Reps · Osho]

觸摸你眼前的一件東西。感知所有其他的一切東西皆不在你的面前——除了這一件。而後，丟開那東西的感覺和不在的感覺，予以體會。 [徐進夫]

感覺放在你面前的客體，除了這個客體之外，感覺其他所有客體的不在，然後，將這個客體的感覺和那個不在的感覺擺在一旁，達成。 [謙達那]

感覺你面前的某個事物，感覺除此之外其他所有事物都不存在。這時，拋掉事物存在之感與不存在之感，體悟。 [桑雅]


[譯解比對]
Lakshmanjoo對Vastvantare的解釋是"在這之前", 也就是此刻之前所察覺到的. 於是此技巧的練習方式為在察覺(vedyamāne)當前的事物時, 立即想到先前所察覺的事物, 若先前事物浮現了, 就再往前推, 直到所有事物都溶化在空無之中(śanair vastuṣu śūnyata).
然而Jaideva Singh, Silburn, 以及奧修的解釋皆非如此. 前兩位認為那個空無是修學者的意識完全在一個事物上, 以致在它之外的所有事物都溶解所形成的. 此時他的意識或分別心再溶入這空無, 因此進入了神性意識——無論原本那一個事物是否還在.
奧修與這兩位又有些不同. 他說先是專注在面前這一個事物, 忘掉其他所有一切, 然後連此事物都忘掉. 這時仍留下來的就是純然的空無, 是所有客體都消失後所顯現的主體意識之光.
Lorin Roche的Radiances Sutras是從個人的體會出發, 並參照各版本的譯註和Monier-Williams等梵英辭典而著成. 對於Vastvantare的解釋他分為字首Vastu: 成為光, 成為黎明, 任何真實存在實體或本質的座落處; 以及字尾Antare: 在其之間, 位於其中.
奧修另外強調, 需先完成前半段即僅剩一個對象在意識裡, 然後才去作後半段的溶於空無之中.


[各家原文與譯解]
Lakshmanjoo
वस्त्वन्तरे वेद्यमाने
शनैर्वस्तुषु शून्यता ।
तामेव मनसा ध्यात्वा
विदितोऽपि प्रशाम्यति ।।१२२।।
vastvantare vedyamāne
śanairvastuṣu śūnyatā /
tāmeva manasā dhyātvā
vidito’pi praśāmyati // 122 //

Vastvantare vedyamāne śanair vastuṣu śūnyatā. When you perceive something (e.g., you perceive this stand), at the time of the perception of this stand, don’t think of this stand, think of what you have perceived before that (that is vastvantara; vastvantara is, another object which you have perceived already, before that). At the time of perceiving this present object, don’t perceive this present object, go to that previous object. Vastvantare vedyamāne śanair vastuṣu śūnyata, by doing this technique—what will happen?—you won’t find, you won’t perceive, anything in this world. You won’t perceive anything. Śanair vastuṣu śūnyata, all objects will melt in nothingness, by and by. Tāmeva manasā dhyātva, and, through your mind, focus on that nothingness, how all these objects are dissolved in nothingness in the end.
Because, when I perceive Stephanie, [and] then I perceive Ellen, at the time of perceiving Ellen, I must perceive Stephanie. At the time I am perceiving Ernie, I must perceive Ellen. So it works like this, that everything becomes dissolved in nothingness. You don’t perceive anything. When you perceive a pencil, you perceive this [previous object]; at the time of perceiving this, you perceive this; at the time of perceiving this, you perceive this. So you will neither perceive this, nor this, nor this. There will be only śūnya, nothingness. Nothingness will appear in you, in the cycle of the objective world—-śanair vastuṣu śūnyata tāmeva manasā dhyātvā.
[Then] vidito’pi, after going in the cycle of perception also, you will enter in the appeased position of God consciousness (praśāmyati; praśāmyati is the appeased state of God consciousness where there is nothing).
This is śāktopaya.

Jaideva Singh
वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता ।
तामेव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति ।।१२२।।
Vastvantare vedyamāne sarvavastuṣu śūnyatā /
Tām eva manasā dhyātvā vidito’pi praśāmyati // 122
When one perceives a particular object, vacuity is established regarding all other objects. If one contemplates on this vacuity with mind freed of all thought, then even though the particular object be still known or perceived, the aspirant has full tranquillity.

When the aspirant contemplates on vacuity with mind freed of all thought, there is only the light of consciousness (citprakāśa) present and nothing else. There is no object to attract his attention. The result is that his differentiation-making mind is now at stand-still. The sense of difference disappears from his mind. So even when the particular object which he had perceived is still present in the field of his consciousness, his differentiation-making mind is dissolved and he experiences wonderful peace.
The present dhāraṇā is Śāktopāya.
Though there is some similarity between this dhāraṇā and the dhāraṇā No. 95 described in verse 120, yet there is one particular difference between them. In Dhāraṇā No. 95 when one has known or perceived a particular object, he withdraws his attention from that particular object and contemplates over the śūnyata or vacuity of that particular object and the impression connected with it, whereas in the present dhāraṇā No. 97, the aspirant, after perceiving one particular object, contemplates over the vacuity of all other objects.
Both the dhāraṇās, however, pertain to Śāktopāya.

Lilian Silburn
Lorsqu’on prend connaissance d’un objet en se concentrant exclusivement sur lui, cet objet demeure bientôt seul dans le champ de la conscience el les choses qu’on percevait auparavant s’effacent les unes après les autres. Ainsi se creuse lentement un vide autour de l’objet. S’étant absorbé dans ce vide—-pure Lumière de la conscience (citprakāśa) que n’effleure plus le connaissable—-l’homme, sans cesser pour autant de percevoir l’objet, se tranquillise puisque tout tiraillement a pris fin.
When you become aware of an object by concentrating exclusively on it, this object soon remains alone in the field of consciousness and the things that we previously perceived are erased one after the other. Thus slowly a void is created around the object. Having been absorbed in this void—-pure Light of consciousness (citprakāśa) which the knowable no longer touches—-man, without ceasing to perceive the object, calms himself down since all tension has ended.
Cette méditation ainsi conçue relève de la voie inférieure qui aboutit à l’apaisement de la pensée. Mais il se peut que notre stance fasse allusion au jñānin de la voie supérieure qui, au sortir de l’extase, encore tout englué de camatkāro, jette un premier regard sur le monde. S’il réussit à percevoir un objet particulier ou s’il entend certaines paroles, il ne s’en trouve pas affecté car il est libre des impulsions du désir.
This meditation thus conceived relates to the lower path which results in the appeasement of thought. But it may be that our stanza alludes to the jñānin of the upper path which, on coming out of ecstasy, still stuck with camatkāro, takes a first look at the world. If he succeeds in perceiving a particular object or if he hears certain words, he is not affected because he is free from the impulses of desire.
Il se meut dans la vacuité et l’on peut dire de lui qu’il voit l’objet sans le voir, tout comme il accomplit des actes automatiquement sans vraiment agir, selon l’enseignement de la Bhagavadgitā:
“Quiconque voit-dans l’acte le sans-acte (akarman) et dans le sans-acte l’acte. Celui-là est un sage parmi les hommes, il est en état d’union; il fait la totalité des actes.”
He moves in emptiness and we can say of him that he sees the object without seeing it, just as he performs acts automatically without really acting, according to the teaching of the Bhagavadgitā:
“Whoever sees in the act the actless (akarman) and in the actless the act. He is a wise man among men, he is in a state of union; he does all the acts.”

Daniel Odier
Attention focused on a single object, you penetrate any object. Relax then in the spatial plenitude of your own Self.

Lorin Roche
vastvantare vedya māne sarva vastuṣu śūnyatā |
tām eva manasā dhyātvā vidito ‘pi praśāmyati || 122 ||
vatsu-antare vedya-maane sarva-vastushu shoonyataa
taam eva manasaa dhyaatvaa viditah api pra-shaamyati

When you focus on something that engages your entire interest, the rest of the universe disappears. This is wonderfully peaceful.
Find something so compelling that you want to engage with it to the exclusion of everything else—at least for a while. Getting lost in something is a natural experience. Little kids do this when playing, Children of all ages can get totally absorbed in books. Teenagers get fully focused in games, sports, video games, music. Vastu has vast meaning—wealth, property, the plot of a drama, music, a poem. The only thing that matters is that your vatsu is engaging, that it calls you completely.
Yogis and meditators need to make sure they have and indulge in benevolent obsessions, whether it is a music group, romance novels, movies, games, Mardi Gras, or comic book conventions. It is healing to have your whole intellect and intuition, all your mental powers, absorbed in your area of interest, whether it is fly-fishing or martial arts. For some people, it may be gambling or shopping. Everything else in the universe drops away, and you are free. All your troubles are forgotten. Your whole being is appeased, tranquil. You are walking on air.

Osho
FEEL AN OBJECT BEFORE YOU – any object. For example, a roseflower. Anything will do. FEEL AN OBJECT BEFORE YOU. First, feel it. Seeing won’t do – feel it. You see a roseflower, but your heart is not stilled, you are not feeling it; otherwise you may start weeping and crying, otherwise you may start laughing and dancing. You are not feeling it, you are just seeing it. And even that seeing may not be complete, because you never see completely. The past, the memory, says that this is a rose, and you pass on. You have not seen it really. The mind says that this is a rose. You know everything about it, as you have known roses before, so what about this one? So you pass on. Just a glimpse is enough to revive the memory of your past experience of roses, and you pass on. Even seeing is not complete.
Remain with the rose. See it, then feel it. What to do to feel it? Smell it, touch it, let it become a deep bodily experience. First close your eyes and let the rose touch your whole face. Feel it. Put it on the eyes, let the eyes touch it; smell it. Put it against the heart, be silent with it; give a feeling to the rose. Forget everything, forget the whole world. FEEL AN OBJECT BEFORE YOU AND FEEL THE ABSENCE OF ALL OTHER OBJECTS, because if your mind is still thinking of other things then this feeling will not penetrate deeply. Forget all other roses, forget all other persons, forget everything. Just let this rose remain there. Only the rose, the rose, the rose! Forget everything else, let this rose envelope you completely…..you are drowned in the rose.
This will be difficult because we are not so sensitive. But for women it will not be so difficult; they can feel it more easily. For men it may be a little bit more difficult, unless they have a very developed aesthetic sense, like a poet or a painter or a musician – they can feel things. But try. Children can do it very easily.
I was teaching this method to the son of one of my friends. He could feel very easily. When I gave him a roseflower and I told him all that I have told to you, he did it, and he enjoyed it deeply. And then I asked him, ”How are you feeling?” He said, ”I have become a roseflower – that is the feeling. I have become a roseflower.” Children can do it very easily, but we never train them; otherwise they could be the best meditators.
Forget all other objects completely. FEEL THE ABSENCE OF ALL OTHER OBJECTS BUT THIS ONE. This is what happens in love. If you are in love with someone, you forget the whole world. If you are still remembering the world, then know well that this is not love. You have forgotten the whole world; only the beloved or the lover remains. That is why I say love is a meditation. You can use this technique also as a love technique: forget everything else.
Just a few days ago a friend came to me with his wife. His wife was complaining about a certain thing; that is why she had come. The friend said, ”I have been meditating for a year and now I am deep in it. And while I meditate I have found it helpful when a peak comes to my meditation to suddenly cry, ‘Rajneesh, Rajneesh, Rajneesh!’ It helps me, but now a strange thing has happened. When I am making love to my wife, when I come to a sexual peak, I start crying, ‘Rajneesh, Rajneesh, Rajneesh!’ Because of this my wife is very much disturbed, and she says, ‘Are you making love with me, are you meditating, or what are you doing? And why does this ”Rajneesh” come in?’”
The man said to me, ”It is now very difficult because if I do not cry, ‘Rajneesh, Rajneesh!’ I cannot achieve a peak. And if I cry, my wife is very much disturbed. She starts crying and weeping and making a scene. So what to do? Thus, I have brought my wife.” Of course, his wife’s complaint is right, because she does not like for someone else to be present between them. That is why love needs privacy – absolute privacy. The privacy is meaningful, just to forget all else.
In Europe and America, now they are working with group sex. That is nonsense – many couples making love in one room. It is absolute nonsense because then love can never go very deep. It will become just a sex orgy. The presence of others becomes a barrier; then it cannot be meditative.
With any object, if you can forget the whole world you are in a deep love – with a rose or with a stone or with anything. But the condition is to feel the presence of this object and feel the absence of all else. Let this object be the only existential thing in your consciousness. It will be easy if you try with some object you are naturally in love with.
It would be difficult for you to put a stone, a rock, before you and forget the whole world. It would be difficult, but Zen masters have done it. They have rock gardens for meditation. No flowers, no trees, nothing – just rocks and sand. And they meditate on a rock because, they say, if you can have a deep love relationship with a rock, then no man can create a barrier for you. And men are like rocks. If you can love a rock, then you can love a man, then there is no problem. Men are like rocks – even more stony. It is difficult to break them and penetrate them.
But choose some object you naturally love, and then forget the whole world. Relish the presence, taste the presence, feel it, go deep into it and let it go deep into you. THEN, LEAVING ASIDE THE OBJECT… And then comes the most difficult part of this technique. You have left all other objects, and only one object has remained. You have forgotten all, only one has remained.
Now, LEAVING ASIDE THE OBJECT-FEELING… Now leave aside the feeling that you have for this object. LEAVING ASIDE THE OBJECT-FEELING AND THE ABSENCE-FEELING – of other objects. Now there are only two things; everything else is absent. Now leave that absence also. Only this rose, this face, this woman, this man, this rock, is present. Leave this also, and leave the feeling as well. Suddenly you fall into an absolute vacuum and nothing remains. And Shiva says, REALIZE. Realize this vacuum, this nothingness. This is your nature, this is pure being.
It will be difficult to approach nothingness directly – very difficult and arduous. So it is easy to pass through one object as a vehicle. First put one object in the mind, and feel it so totally that you need not remember anything else. Your whole consciousness is filled with this one object. Then leave this also, forget this also.
You fall into an abyss. Now nothing remains, no object. Only your subjectivity is there—pure, uncontaminated, unoccupied. This pure being, this pure consciousness, is your nature. But do it in steps; do not try the whole technique at once. First create an object-feeling. For a few days only do this part, do not do the whole technique.
First, for a few days or for a few weeks, just do one part – the first part. Create an object-feeling; be filled with the object. And use one object, do not go on changing objects, because with every object you will have to make the same effort again. If you have chosen one roseflower, then go on using that roseflower every day. Be filled with it so that one day you can say, ”Now I am the flower.” Then the first part is fulfilled. When only the flower is there and all else is forgotten, then relish this idea for a few days. It is beautiful in itself – very, very beautiful, vital, powerful in itself.
Just feel it for a few days. And then, when you are attuned to it and it has become easy, then you need not struggle. Then the flower comes there suddenly, the whole world is forgotten and only the flower remains.
Then try the second part: close your eyes and forget the flower also. If you have done the first, the second will not be difficult – remember. But if you try the whole technique in one sitting, the second will be impossible – because if you can do the first, if you can forget the whole world for one flower, you can forget the flower also for nothingness. So the second part will come, but first you have to struggle for it. But the mind is very tricky. The mind will always say to try the whole thing, and then you will not succeed. Then the mind will say, ”It is not useful,” or, ”It is not for me.” Try it in parts if you want to succeed. Let the first part be complete, and then do the second. Then the object is not there and only your consciousness remains, just like a light, a flame without anything around it.
You have a lamp and the lamp’s light falls on many objects. Visualize it. In your room there are many, many objects. If you bring one lamp into the darkness of the room, all the objects are lighted. The lamp radiates light on every object so that you can see them. Now remain with an object; let there be one object. The lamp is the same, but now only one object is there in its light. Now remove that object also: now light remains without any object.
The same happens with your consciousness. You are a flame, a light; the whole world is your object. You leave the whole world, and you choose one object for your concentration. Your flame remains the same, but now it is not occupied with multi-objects, it is occupied with only one. And then drop that object also. Suddenly there is simply light – consciousness. It is not falling on anything. This Buddha has called NIRVANA; this Mahavir has called KAIVALYA – the total aloneness. The Upanishads have called it the experience of the BRAHMAN, or the ATMAN. Shiva says that if you can do this single technique, you will realize the supreme.

*奧修段落的中譯請至奧祕之書：奧修解說摘譯