---
title: "Mindfulness In Plain English - Chapter 9: Set Up Exercises"
description: "by Mahathera Henepola Gunaratana"
---

Mindfulness In Plain English

佛教禪修直解

by Mahathera Henepola Gunaratana

德寶法師著作
梁國雄居士譯

Chapter 9: Set Up Exercises

第九章 禪修前的念誦

In Theravada Buddhist countries, it is traditional to begin each meditation session with the recitation of a certain set of formulas. An American audience is likely to take one glance at these invocations and to dismiss them as harmless rituals and nothing more. The so-called rituals, however, have been devised and refined by a set of pragmatic and dedicated men and women, and they have a thoroughly practical purpose. They are therefore worthy of deeper inspection.

在南傳佛教國家的傳統里，每次禪修前都要念誦一些預定的誦文，外國人看了並不在意，以為這些祈禱只不過是些無傷大雅的儀式，此外別無其他意義。其實，這些所謂儀式，是由一些注重實效和虔誠的人士所設定和改良出來的，它們具有深遠的實用價值，因此，對它們作深入一點考察是值得的。

The Buddha was considered contrary in his own day. He was born into an intensely over-ritualized society, and his ideas appeared thoroughly iconoclastic to the established hierarchy of his own era. On numerous occasions, he disavowed the use of rituals for their own sake, and he was quite adamant about it. This does not mean that ritual has no use. It means that ritual by itself, performed strictly for it's own sake, will not get you out of the trap. If you believe that mere recitation of words will save you, then you only increase your own dependence on words and concepts. This moves you away from the wordless perception of reality rather than toward it. Therefore, the formulae which follow must be practiced with a clear understanding of what they are and why they work. They are not magical incantations. They are psychological cleansing devices which require active mental participation in order to be effective. Mumbled words without intention are useless. Vipassana meditation is a delicate psychological activity, and the mental set of the practitioner is crucial to its success. The technique works best in an atmosphere of calm, benevolent confidence. And these recitations have been designed to foster those attitudes. Correctly used, they can act as a helpful tool on the path to liberation.

佛陀在他的年代被認為是叛逆的。他出生于一個高度儀式化的社會，他的見解與當時已建立起來的宗教制度截然不同，在許多場合里，他都反對為了儀式而使用儀式，並且對此立場毫不動搖。但這不是說儀式毫無用處，而是說完全為了儀式本身而做儀式，並不能使你脫離困境。如果你相信僅靠念念有詞就能得救，那只會增強你對語言、概念的依賴性，令你遠離而非接近對實相之無言覺知。因此，念誦下述的誦文時，應先清楚了解它們的內容和所以生效的原故，它們不是有神奇效用的咒語，它們是心理清潔工具，需要你精神上的積極參與才能有效，沒有意願的念誦是不會有效的。內觀禪是細緻、精巧的心理活動，行者的心理定向或心理取態(Mental Set)對它的成就是至關重要的，它在寧靜、慈愛、信任的氣氛下進行會最佳，禪修前的念誦就是為了促進這些心理定向而設計的；若使用正確，可成為解脫道上的有用工具。

The Threefold Guidance

三重引導(佛法僧三寶)

Meditation is a tough job. It is an inherently solitary activity. One person battles against enormously powerful forces, part of the very structure of the mind doing the meditating. When you really get into it, you will eventually find yourself confronted with a shocking realization. One day you will look inside and realize the full enormity of what you are actually up against. What you are struggling to pierce looks like a solid wall so tightly knit that not a single ray of light shines through. You find yourself sitting there, staring at this edifice and you say to yourself, "That? I am supposed to get past that? But it's impossible! That is all there is. That is the whole world. That is what everything means, and that is what I use to define myself and to understand everything around me, and if I take that away the whole world will fall apart and I will die. I cannot get through that. I just can't."

禪修是一項艱巨任務，它本質上是一種孤軍作戰的個人活動，一個人要與相當強大的力量搏斗，那力量不是別的，就是那正在進行禪修的心理結構本身的一部分。當你真正投入之後，你終究會面對一驚人體驗：一天，你向內觀察時，突然了解到要面對的力量規模，竟是如此巨大；你正奮力穿越的東西，有如一堵銅牆鐵壁，全不透光。你發覺自己坐在那里，長時間盯著那巨大建築，自言自語道：「那個東西？就是那個我要超越的東西？那是不可能的！那是整個存在，那是整個世界，那是所謂的一切事事物物，而那正是我定義自己、了解世界周圍事物的根據，如我把它拿開，整個世界將會崩解，而我亦會死亡，我是無法超越它的，我實在不能。」

It is a very scary feeling, a very lonely feeling. You feel like, "Here I am, all alone, trying to punch away something so huge it is beyond conception." To counteract this feeling, it is useful to know that you are not alone. Others have passed this way before. They have confronted that same barrier, and they have pushed their way through to the light. They have laid out the rules by which the job can be done, and they have banded together into a brotherhood for mutual encouragement and support. The Buddha found his way through this very same wall, and after him came many others. He left clear instructions in the form of the Dhamma to guide us along the same path. And he founded the Sangha, the brotherhood of monks to preserve that path and to keep each other on it. You are not alone, and the situation is not hopeless.

這是一種非常駭人、孤獨的感覺，你好像覺得：「這兒只有我孤單一個人，在試圖擊退那超乎想像的龐然巨物。」要抵消這種感受，知道你並不孤單是很有用的。往昔已有人走過，他們也面對過同樣的障礙，成功地開辟出通往光明的道路，他們設下完成此工程的規則，且組織了一群志同道合的夥伴在一起，互相支持與鼓勵。佛陀為自己找到穿越那壁壘的方法，跟隨他的教導，很多人也能做到。他留下清晰的稱為「法(Dhamma)」的教導，用來引導我們走同樣的道路。他也成立了僧團(Sangha)[1]，一個由比丘與比丘尼構成的團體，俾能維護「法」，以及團結志同道合的人。你並不孤單，那狀況亦不是無法解決的。

Meditation takes energy. You need courage to confront some pretty difficult mental phenomena and the determination to sit through various unpleasant mental states. Laziness just will not serve. In order to pump up your energy for the job, repeat the following statements to yourself. Feel the intention you put into them. Mean what you say.

禪修需要精進力，你需要勇氣來面對一些相當棘手的心理現象，以及決心在難忍的心態中完成禪坐。懶惰是不行的，為了激發起用功的精進力，試對自己重複下面語句，同時感受著自己的熱切期望，要說到做到：

"I am about to tread the very path that has been walked by the Buddha and by his great and holy disciples. An indolent person cannot follow that path. May my energy prevail. May I succeed."

「我已準備好走佛陀及他的聖弟子走過的路，懶惰的人是走不下去的，因此，願我能精力充沛，願我能成功！」

Universal Loving-Kindness

普及的慈愛

Vipassana meditation is an exercise in mindfulness, egoless awareness. It is a procedure in which the ego will be eradicated by the penetrating gaze of mindfulness. The practitioner begins this process with the ego in full command of mind and body. Then, as mindfulness watches the ego function, it penetrates to the roots of the mechanics of ego and extinguishes ego piece by piece. There is a full blown Catch-22 in all this, however. Mindfulness is egoless awareness. If we start with ego in full control, how do we put enough mindfulness there at the beginning to get the job started? There is always some mindfulness present in any moment. The real problem is to gather enough of it to be effective. To do this we can use a clever tactic. We can weaken those aspects of ego which do the most harm, so that mindfulness will have less resistance to overcome.

內觀禪是一種靜觀(留意覺察)或無我的覺知(Egoless Awareness)練習。它是一種藉著靜觀的深入洞察與凝視來消除「自我(Ego)」的過程。于修習開始時，行者先以「自我」來完全操控身心，之後，隨著靜觀注視「自我」的功能生效，靜觀直透「自我」結構的根源，把「自我」逐步地消除。然而，這里有一個兩難的局面：靜觀是無我的覺知，如果我們一開始就以「自我」作全盤操控，我們怎麼能在開始時就有足夠的靜觀力來啟動禪修的工作呢？其實在任何時刻皆有一定程度的靜觀力的，問題是如何累積到足夠有效的靜觀力而已；幸運地，有一妙法可達此目的，我們可削弱「自我」有大殺傷力那方面，從而減輕靜觀要克服的阻礙。

Greed and hatred are the prime manifestations of the ego process. To the extent that grasping and rejecting are present in the mind, mindfulness will have a very rough time. The results of this are easy to see. If you sit down to meditate while you are in the grip of some strong obsessive attachment, you will find that you will get nowhere. If you are all hung up in your latest scheme to make more money, you probably will spend most of your meditation period doing nothing but thinking about it. If you are in a black fury over some recent insult, that will occupy your mind just as fully. There is only so much time in one day, and your meditation minutes are precious. It is best not to waste them. The Theravada tradition has developed a useful tool which will allow you to remove these barriers from your mind at least temporarily, so that you can get on with the job of removing their roots permanently.

貪與瞋是「自我」運作的實質表現，心中的執取與抗拒越重，靜觀的修習亦會越加困難。這種結果是不難看到的，例如，你一面禪坐、一面念念不忘心中強迫性的依戀執著，你是無法進展的。此外，如你滿腦子想著近來的賺錢大計，你的坐禪時間可能大部分都花在這些賺錢念頭之中。再者，如果你因最近受到的屈辱而盛怒，它也會占據你的心的。每天就只這麼多時間，因此，禪修的每一分鍾都是寶貴的，最好不要浪費。南傳佛教的傳統發展了一種有用方法，可幫助你暫時移開那些障礙，好讓你繼續用功，把它們永遠消除。

You can use one idea to cancel another. You can balance a negative emotion by instilling a positive one. Giving is the opposite of greed. Benevolence is the opposite of hatred. Understand clearly now: This is not an attempt to liberate yourself by autohypnosis. You cannot condition Enlightenment. Nibbana is an unconditioned state. A liberated person will indeed be generous and benevolent, but not because he has been conditioned to be so. He will be so purely as a manifestation of his own basic nature, which is no longer inhibited by ego. So this is not conditioning. This is rather psychological medicine. If you take this medicine according to directions, it will bring temporary relief from the symptoms of the malady from which you are currently suffering. Then you can get to work in earnest on the illness itself.

你可用一個意念來抵消另一個，有負面情緒時，你可注入一個正面的情緒來平衡它。例如，慷慨(布施)可抗衡貪欲，仁慈可對治瞋恨。請現在就要弄清楚：這不是采用自我催眠來達成解脫的嘗試，你是不能用此制約方式來達致開悟的，因為涅槃[2]是無為法(Unconditioned State)。一個已解脫的聖者肯定會慷慨和仁慈，可是，他這麼做並非因為上述的制約方式，而是因為他已不受制于「自我」，故能依其純潔的本性行事。因此，這不是一種條件制約(Conditioning)而是一種心藥(Psychological Medicine)，你若能按指示服用這些心藥，現在的痛苦就可得到暫時的緩解，之後，你就可著手認真對付那疾病本身了。你可先從排除「自我憎惡」與「自我責備」入手。

You start out by banishing thoughts of self-hatred and self- condemnation. You allow good feelings and good wishes first to flow to yourself, which is relatively easy. Then you do the same for those people closest to you. Gradually, you work outward from your own circle of intimates until you can direct a flow of those same emotions to your enemies and to all living beings everywhere. Correctly done, this can be a powerful and transformative exercise in itself.

首先，你讓好的情感、願望流向自身，這是比較易做的；然後，你對最親近的人做同樣的事，逐步地，你可由親密的小圈子向外擴展，直至你能將同樣的情感傾注向你的敵人及十方眾生為止。做得正確的話，此法本身就是一種強勁和使人轉化的練習。

At the beginning of each meditation session, say the following sentences to yourself. Really feel the intention:

在每次禪修前，請虔誠地向自己念誦下述願文，真正地去感受那些意願：

1. May I be well, happy and peaceful. May no harm come to me. May no difficulties come to me. May no problems come to me. May I always meet with success. May I also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

1) 願我健康、快樂與安寧，願我遠離災害，願我遠離困難，願我沒有問題困擾，願我永遠成功。也願我有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

2. May my parents be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

2) 願我的父母健康、快樂與安寧，願我的父母遠離災害，願我的父母遠離困難，願我的父母沒有問題困擾，願我的父母永遠成功。也願我的父母有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

3. May my teachers be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

3) 願我的老師健康、快樂與安寧，願我的老師遠離災害，願我的老師遠離困難，願我的老師沒有問題困擾，願我的老師永遠成功。也願我的老師有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

4. May my relatives be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

4) 願我的親屬健康、快樂與安寧，願我的親屬遠離災害，願我的親屬遠離困難，願我的親屬沒有問題困擾，願我的親屬永遠成功。也願我的親屬有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

5. May my friends be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

5) 願我的朋友健康、快樂與安寧，願我的朋友遠離災害，願我的朋友遠離困難，願我的朋友沒有問題困擾，願我的朋友永遠成功。也願我的朋友有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

6. May all indifferent persons be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

6) 願所有(與我素未謀面的)人健康、快樂與安寧，願所有(與我素未謀面的)人遠離災害，願所有(與我素未謀面的)人遠離困難，願所有(與我素未謀面的)人沒有問題困擾，願所有(與我素未謀面的)人永遠成功。也願所有(與我素未謀面的)人有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

7. May my enemies be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

7) 願我的敵人健康、快樂與安寧，願我的敵人遠離災害，願我的敵人遠離困難，願我的敵人沒有問題困擾，願我的敵人永遠成功。也願我的敵人有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

8. May all living beings be well, happy and peaceful. May no harm come to them. May no difficulties come to them. May no problems come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures in life.

8) 願一切眾生健康、快樂與安寧，願一切眾生遠離災害，願一切眾生遠離困難，願一切眾生沒有問題困擾，願一切眾生永遠成功。也願一切眾生有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。

Once you have completed these recitations, lay aside all your troubles and conflicts for the period of practice. Just drop the whole bundle. If they come back into your meditation later, just treat them as what they are, distractions.

一旦誦畢願文，就要在禪修期間把你的所有問題與沖突擱置，只管放下整個包袱，如果它們在禪修中又跑回來，就把它們作為分心的干擾來處理吧，它們的本性也的確如是。

The practice of Universal Loving-Kindness is also recommended for bedtime and just after arising. It is said to help you sleep well and to prevent nightmares. It also makes it easier to get up in the morning. And it makes you more friendly and open toward everybody, friend or foe, human or otherwise.

入睡前和一早起床時修習慈心禪也是值得的，據說這樣做可令你睡得安寧與防止惡夢，又可令你容易一早起床，以及令你對所有人，不論是你的朋友、敵人、人與非人等更加友善和開放。

The most damaging psychic irritant arising in the mind particularly at the time when the mind is quiet, is resentment. You may experience indignation remembering some incident that caused you psychological and physical pain. This experience can cause you uneasiness, tension, agitation and worry. You might not be able to go on sitting and experiencing this state of mind. Therefore, we strongly recommend that you should start your meditation with generating Universal Loving-Kindness.

You sometimes may wonder how can we wish: "May my enemies be well, happy and peaceful. May no harm come to them; may no difficulty come to them; may no problems come to them; may they always meet with success. May they also have patience, courage, understanding and determination to meet and overcome inevitable difficulties, problems and failures in life"?

You must remember that you practice loving-kindness for the purification of your own mind, just as you practice meditation for your own attainment of peace and liberation from pain and suffering. As you practice loving-kindness within yourself, you can behave in a most friendly manner without biases, prejudices, discrimination or hate. Your noble behavior helps you to help others in a most practical manner to reduce their pain and suffering. It is compassionate people who can help others. Compassion is a manifestation of loving-kindness in action, for one who does not have loving-kindness cannot help others. Noble behavior means behaving in a most friendly and most cordial manner. Behavior includes your thought speech and action. If this triple mode of expression of your behavior is contradictory, your behavior cannot be noble behavior. On the other hand, pragmatically speaking, it is much better to cultivate the noble thought, "May all beings be happy minded" than the thought, "I hate him". Our noble thought will one day express itself in noble behavior and our spiteful thought in evil behavior.

心內生起最有害的煩惱是憎恨，尤其是當心平氣和的時候。當你想起令你身心痛苦的事情時，你可能感到憤怒，這感受會使你不適、緊張、激動和擔憂，你或許不能一面禪坐一面經歷這種心態，因此，我們強烈建議你，每次在禪修前應向十方普遍地散發慈心。你也許會奇怪，我們怎麼可以作這樣的祝願：「願我的敵人健康、快樂與安寧，願我的敵人遠離災害，願我的敵人遠離困難，願我的敵人沒有問題困擾，願我的敵人永遠成功。也願我的敵人有耐性、勇氣、諒解與決心來面對和克服人生不可避免的困難、問題與失敗。」請務必記住，你修習慈心禪(慈心的普及散發)是為了清淨自心，就像你的禪修實踐是為了達致內心安寧與苦惱解脫一樣。當你全心全意地修習慈心禪時，你的行為會十分友善，沒有偏愛、成見、歧視或憎恨，你的高貴舉止能令你以最切實的方式來幫助別人減低苦困。有憐憫心(悲心)的人才能幫助別人，而憐憫(Compassion)是慈愛心(Loving-kindness)在行為上的一種表現，因為缺乏慈心的人是不會幫助別人的。高貴的行為會表現得十分友善和熱情，其中包括身口意的表現，如果身口意三者的表現有矛盾，你的行為舉止不會是高貴的。此外，從實際上說，修習高貴的想法是比較善巧的，例如：想著「願一切眾生皆能快樂」，是遠遠比想著「我憎恨他」為佳。總有一天，我們的高貴想法會高貴地表現出來，而我們的怨恨想法也會在惡行中表現出來的。

Remember that your thoughts are transformed into speech and action in order to bring the expected result. Thought translated into action is capable of producing tangible result. You should always speak and do things with mindfulness of loving-kindness. While speaking of loving-kindness, if you act or speak in a diametrically opposite way you will be reproached by the wise. As mindfulness of loving-kindness develops, your thoughts, words and deeds should be gently, pleasant, meaningful, truthful and beneficial to you as well as to others. If your thoughts, words or deeds cause harm to you, to others or to both, then you must ask yourself whether you are really mindful of loving-kindness.

For all practical purposes, if all of your enemies are well, happy and peaceful, they would not be your enemies. If they are free from problems, pain, suffering, affliction, neurosis, psychosis, paranoia, fear, tension, anxiety, etc., they would not be your enemies. Your practical solution to your enemies is to help them to overcome their problems, so you can live in peace and happiness. In fact, if you can, you should fill the minds of all your enemies with loving-kindness and make all of them realize the true meaning of peace, so you can live in peace and happiness. The more they are in neurosis, psychosis, fear, tension, anxiety, etc., the more trouble, pain and suffering they can bring to the world. If you could convert a vicious and wicked person into a holy and saintly individual, you would perform a miracle. Let us cultivate adequate wisdom and loving- kindness within ourselves to convert evil minds to saintly minds.

請緊記，你的意願(想法)會轉化成語言和行為，從而引致期望之結果的；意願轉化成行為是能產生確實的成果的。因此，無論說話與做事，皆應懷著慈心而行，如果一面口言慈悲，一面又作截然不同的言行，必會被賢明人士所譴責的。隨著慈心的不斷修習與發展，你的身口意行為皆會變得溫和、優雅、宜人、有意義、誠實、有益于自他；如果你的身口意行為皆對自己、他人、或兩者皆有傷害，那麼，你就要問問自己有沒有忘記修習慈心了。從實用的目的來看，如果所有你的敵人皆變得健康、快樂與安寧，他們就不是你的敵人了；如果他們沒有問題、痛苦、苦惱、折磨、神經病、精神病、偏執狂、恐懼、緊張、焦慮等，他們就不是你的敵人了。你若想消除怨敵，最切實的方法是幫助他們克服困難，那麼，你就可安心快樂地生活了。事實上，如果可能的話，應該讓你所有怨敵的內心皆充滿慈心，讓他們了解心境安寧的真正意義，那麼，你亦可活得愉快與安寧。如果你的怨敵越多神經病、精神病、恐懼、緊張、焦慮等情緒，他們為世間帶來的問題、苦痛及煩惱也會越多。如果你能把一個墮落與邪惡的人，轉化為一個聖潔和品德高尚的人，你已創造了一個奇蹟！讓我們在心內好好培育足夠的智慧與慈悲，把邪惡之心轉化為品德高尚的心吧！

When you hate somebody you think, "Let him be ugly. Let him lie in pain. Let him have no prosperity. Let him not be right. Let him not be famous. Let him have no friends Let him, after death, reappear in an unhappy state of depravation in a bad destination in perdition." However, what actually happens is that your own body generates such harmful chemistry that you experience pain, increased heart beat, tension, change of facial expression, loss of appetite for food, deprivation of sleep and appear very unpleasant to others. You go through the same things you wish for your enemy. Also you cannot see the truth as it is. Your mind is like boiling water. Or you are like a patient suffering from jaundice to whom any delicious food tastes bland. Similarly, you cannot appreciate somebody's appearance, achievement, success, etc. As long as this condition exists, you cannot meditate well.

當你憎恨某人時就會想：「希望他成為丑八怪、希望他長處痛苦之中，讓他不會成功、不會發達，讓他不會出名、也沒有朋友，讓他死墮地獄、或轉生惡道。」然而，實際上正在發生的是：你身內產生了有害的化學物質，令你感到疼痛、心跳加快、緊張、面部表情變壞、胃口轉差、嚴重失眠，甚至連外人見到你也會感到不快；對怨敵的詛咒正發生在你自己身上，而且，你看不清楚事情的真相，因為你的心像滾水般沸騰，又或者像一個黃疸病者般，對一切食物均感淡而無味；同樣地，你無法欣賞別人的外表、成績與成功等。如果上述的情境一直維持，你是無法禪修得好的。

Therefore we recommend very strongly that you practice loving- kindness before you start your serious practice of meditation. Repeat the proceeding passages very mindfully and meaningfully. As you recite these passages, feel true loving-kindness within yourself first and then share it with others, for you cannot share with others what you do not have within yourself.

因此，在你開始認真禪修前，我們強烈建議你一定要先修慈心禪，請專心地、有意願地重複念誦上述的慈心禪願文，一面念誦，一面先在心內生起真誠的慈念，然後把它與別人分享。背後的理念是：你身上什麼東西都沒有，拿什麼與人分享？

Remember, though, these are not magic formulas. They don't work by themselves. If you use them as such, you will simply waste time and energy. But if you truly participate in these statements and invest them with your own energy, they will serve you will. Give them a try. See for yourself.

不過，請記住，這不是神奇的方程式，它們本身是沒有效用的，如果你只按章程辦事，沒有認真投入，沒有按字句意思般口誦心行，那只會浪費時間與精神；相反，如果你認真如願文的意思去做，投下你的時間與精神，它們就會很好地為你服務。試一試吧！去親身體驗一下。

【注釋】

[1] 僧團(Sangha)：又稱僧伽或僧家，簡稱僧。佛法僧三寶之一。指信受如來之教法，奉行其道，而入聖得果者。亦即出家剃髮，從佛陀學道，具足戒、定、慧、解脫、解脫知見，住于四向四果之聖弟子。或指信受佛法，修行佛道之團體。出家眾包括新出家但未受具足戒的男性沙彌及女性沙彌尼，與受具足戒的男性比丘與女性比丘尼等；在家眾則有男性「優婆塞」與女性「優婆夷」等。此外，僧原為比丘、比丘尼之通稱，我國及日本，則稱比丘為僧，比丘尼為尼。然至後世，則不只限于比丘、比丘尼，尚有沙彌、沙彌尼等亦稱僧或尼，比丘等稱為大僧，沙彌等則稱為小僧。

[2] 涅槃：即梵文Nirvana，或巴利文Nibbana。字面意義是吹滅(燈火)，指吹滅貪瞋痴之火，亦指離開生死輪迴苦的狀態，是佛教實踐的終極目標。有「有余涅槃」與「無余涅槃」兩種。「有余涅槃」是貪瞋痴等煩惱永斷，但五蘊(生命)仍會存活一段日子。就像被砍倒的離根樹一樣，樹根雖斷，但仍有余勢可存活一段日子。「無余涅槃」則指貪瞋痴等煩惱永斷，死後不再會轉生三界之中。