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title: "慈悲的法流 第三天 修習心的淨化 Day Three: Practising Purification of the Mind"
description: "各位法友們﹕今晚我們又重聚于此，一起在這個正法的恆河畔，了解什麼是純淨的法，什麼是沒有派別意識的法。讓我們來了解如何修習純淨 的法﹔如何過著一種正法的生活以及如何從純淨的正法之中獲得利益。"
---

第三天 修習心的淨化

Day Three: Practising Purification of the Mind

各位法友們﹕今晚我們又重聚于此，一起在這個正法的恆河畔，了解什麼是純淨的法，什麼是沒有派別意識的法。讓我們來了解如何修習純淨 的法﹔如何過著一種正法的生活以及如何從純淨的正法之中獲得利益。

Friends: we have assembled here again this evening on the bank of the Ganges of Dharma—pure Dharma, non-sectarian Dharma—to understand what pure Dharma is. Let us understand how to practise pure Dharma: how to live a life of pure Dharma, and how to get benefited by pure Dharma.

「法」應該與派別意識分開來談。法絕不應該和印度教的法、佛教的法、 耆那教的法、回教的法、基督教的法、錫克教的法等等混淆在一起。法 是普遍性的自然法則，法適用于每一個人及一切時空﹔它是自然的法 則，能使我們的心遠離一切雜染不淨、遠離所有負面的心態和煩惱。透 過正法的修習，淨化了我們的心，使內心充滿了愛、慈悲、隨喜與平等 心。純淨的心幫助我們能有一個美好、健康的生活，它不僅有利于你自身，同時也利益了他人。任何人都能夠過著合于正法的生活。

Dharma should be kept aloof from sectarian terminologies. Dharma should never be confused with Hindu-Dharma, Buddhist-Dharma, Jain-Dharma, Muslim-Dharma, Christian-Dharma, Sikh-Dharma, etc. Dharma is the universal law of nature. It is applicable to everyone, everywhere, at all times. It is the law of nature which will keep our minds free from impurities, free from negativities, free from any kind of defilement. Practising Dharma makes the mind pure—full of love, full of compassion, full of sympathetic joy, full of equanimity. A pure mind will help you to live a good life, a healthy life, a wholesome life, which is good for you, and at the same time good for others. Such a Dharmic life can be lived by anyone.

一個人可以繼續稱呼自己是印度教徒、回教徒、佛教徒、耆那教徒、錫克教徒或 拜火教徒﹔一個人可以稱呼自己是婆羅門或不是婆羅門﹔一個人可以 稱呼自己是旁遮普人或是坦米爾人﹔一個人可以稱呼自己是印度人或 巴基斯坦人﹕這都沒有什麼關系，不會有什麼差別。人類就是人類。如 果一個人了解自然的基本法則，依自然的法則生活，不違反自然法則， 他的生活就會過得安詳、和諧﹔相反的，由于愚癡無明，有些人違反了 自然法則，那麼他(她)必然會變得不快樂而痛苦。一個人可以用這個 名字或那個名字，可以從事這種儀式或那種儀式，可以相信這個哲理或 那個哲理﹕這些差別並不重要，法則就是法則、法就是正法。心的清淨 無垢是正法，心的煩惱染污是非法，一個人必須由非法之中走出來而生活在正法之下。

One may keep calling oneself a Hindu, a Muslim, a Buddhist, a Jain, a Sikh or a Parsi: it makes no difference. One may call oneself a Brahmin or a non-Brahmin: it makes no difference. One may call oneself a Punjabi or a Tamilian: it makes no difference. One may call oneself an Indian or a Pakistani: it makes no difference. A human being is a human being. If one understands the basic law of nature, and lives in accordance with the law of nature, without breaking this law of nature, one is bound to live a very peaceful life, harmonious life. Out of ignorance, if one breaks this law of nature, he or she is bound to become unhappy, bound to become miserable. One may call oneself by this name or that name; one may perform this rite or that ritual; one may believe in this particular philosophy or that particular philosophy: it makes no difference at all. The law is the law. Dharma is Dharma. Purity of mind is Dharma; defilement of the mind is adharma. One has to come out of adharma and live the life of Dharma.

法的基礎是道德、是戒律。一個人不應該以任何身體或言語的行為來擾亂其它眾生的和諧與安詳。而且不應以任何身體或是言語的行為來傷害 或危害其它的生命。法的基礎就是戒律、就是道德的生活。

The base of Dharma is morality, sīla. One should not perform any action, physical or vocal, which disturbs the peace and harmony of other beings. One should not perform any action, physical or vocal, which will hurt other beings, which will harm other beings. The base of Dharma is sīla, morality.

一個人如何過著道德的生活呢﹖必須要發展出對心的自主能力。我們的 先賢、覺悟者已經給了我們一個非常科學的方法。法是一種心和身的純科學，是心和身之間的交互作用。由于我們不了解這個身心的交互作用和內在深處不斷在發生的事實，因而不斷地產生負面心態。而且，我們 還不斷地將這些負面心態擴大，換句話說，我們是不斷地將自身的痛苦 擴大﹔造成自己的不快樂也造成他人的不快樂。

How can one practise morality? One must attain mastery over the mind. Our ancestors, the enlightened ones, gave us a very scientific technique for this. Dharma is a pure science of mind and matter, the interaction of mind and matter. Because of this interaction and because of our ignorance as to what is happening deep inside ourselves, we keep generating negativities. And we keep multiplying these negativities, which means that we keep multiplying our misery. We make ourselves unhappy and we make others unhappy.

一個人不應該只是在智識的層面上了解自然的法則。只透過聽聞課程、 聽聞法的開示、讀誦經典、討論、理智地推理或情感的作用，我們是無法真正了解自然的法則的。也許這會讓我們愈來愈困惑也說不定。要真 正地了解法、了解自然的法則，唯一的方法就是親自去體驗它。我們必 須親身去體驗實相、體驗自然的法則。我們必須在法的道路上，一步一 步不斷地去了解這個普遍性的法則。

One should understand this law of nature not merely at the intellectual level. We cannot understand the law of nature merely by listening to discourses, by listening to Dharma talks, by reading scriptures, by discussions, by intellectualization or by emotionalization. These may make us more and more confused. The only way to understand Dharma, to understand the law of nature, is to experience it. We should have direct experience of the truth, of the law of nature. We have to keep understanding the universal law with every step that we take on the path of Dharma.

道德的生活就是法的基礎。表面上看來，當我們過著道德的生活，我們 就不會傷害其他的社會大眾﹔似乎我們是對他人慈悲，我們不傷害他人，讓他們生活在快樂和安詳之中。但是，在更深的層面上在法的層面、法則的層面上、在普遍性的自然法則當中實際上我們是對自己慈悲。

Morality is the base of Dharma. At the apparent level, it appears that we are not harming other members of society when we live a moral life. So it seems that we are obliging other people, by allowing them to live a peaceful and happy life; by not harming them, by not hurting them. But at a deeper level—at the level of the law, the law of Dharma, the universal law of nature—we are actually obliging ourselves.

那些已經走在法的道路上的人們，應該要了解，每一次你違反了戒律， 違反了任何道德上的戒律任何時刻你以身體或言語上的行為傷害或危害他人時你已經開始在傷害你自己了。實際上你是先傷害了你自己在傷害他人的。因為你必須先在你的心中產生像生氣、憎恨、惡念、 仇視、激情、嫉妒、自我或其他不淨煩惱…等等你是先產生這些負面心態，接著才傷害他人的。在你以身體或言語的行為傷害他人之前，這些負面心態早已產生了。

Those who walk on the path of Dharma should keep understanding that every time you break any sīla, any moral precept—any time you hurt or harm anybody at the physical or vocal level—you have started harming yourself. Actually, you harm yourself first and then you harm others, because you have to generate a tremendous amount of negativity in your mind—anger, hatred, ill will, animosity, passion, jealousy or ego, some impurity or the other—before you can perform a physical action or a vocal action which is harmful to others.

在我們產生任何負面心態、不淨煩惱的同時，自然的法則就開始懲罰我 們。自然的法則是無分別的，自然的法則「法」是十分公平的。 任何人違背了這個法則就會在此時此地遭受懲罰﹔而任何人生活在法的原則下，也會當下就獲得回報。這是適用于每一個人的法則。透過這個了解，我們明白：自己必須過著道德的生活，過著這種對自己和他人 都有益處的道德生活。因此，我們要控制自己的心，做自己心的主人。

And as soon as we generate any negativity, any impurity, any defilement in the mind, nature starts punishing us. Nature does not discriminate. Nature—Dharma—is very impartial. Anybody who breaks the law is bound to be punished here and now, and anybody who lives a life of Dharma is bound to be rewarded here and now. This is the law, applicable to everyone. With this understanding, we realize that we must live a life of morality, which is good for ourselves and good for others also. Therefore we must control our minds. We must master our minds.

昨天我們討論過，我們可以透過一些不同的方法，來訓練心的專注力。 但是當我們走在法的道路上、走在合乎科學的法的道路上時，我們就必須以如實觀察實相的方式來訓練專注這樣的方式，和盲目的信仰、想象、推想臆測等等，是沒有關系的。

As we were discussing yesterday, we can train the mind to get concentrated with the help of many objects. But when we walk on the path of Dharma, scientific Dharma—where no blind faith is involved, where no imagination is involved, where no speculation is involved— we have to work with the truth, the truth as it is.

因此，專注的對象應該是如實的實相﹕關于自身的實相、關于你一直稱呼為「我、我、我的、我的」的這個身體結構的實相。我們已經對這個身體結構有了很大的認同，對于這個身體結構產生了極大的執取。同樣 地，關于我們一直稱為「我、我、我的、我的」的這個心的結構的實相我們也對于這個心的結構有了很大的認同，產生了極大的執取。一 個人必須要了解到什麼是「我」、什麼是「我的」﹖什麼是這個身體的結構﹖什麼又是心的結構呢﹖一個人必須在經驗的層面上來了解這些。

Therefore the object of concentration should be the truth as it is: the truth pertaining to oneself, the truth pertaining to your physical structure, which you keep calling "I, I, mine, mine." We have a tremendous amount of identification with this physical structure, and a tremendous amount of attachment towards this physical structure. Similarly with the truth pertaining to the mental structure, which we keep calling "I, I, mine, mine"—a tremendous amount of identification with this mental structure, and a tremendous amount of attachment towards this mental structure. One should understand what is this "I." What is this "mine"? What is this physical structure? What is this mental structure? And one should understand it at the experiential level.

這訓練心專注的整個過程，應該同時也是這個心淨化的過程。心的 淨化與心的自主應該同行並進。否則，一個人只在定力上發展，他可以因而獲得強大的力量每一個專注的心都是非常有力量的，但它卻可 能被誤用。如果心的出發點不清淨，就算心非常專注，那麼這是一個非常危險的心。專注的心也可以用來造作有害的行為。你一定看過白鶴，用一支腳站立在水塘旁的淺灘，完全地專注，專注在什麼上面呢﹖就為 了找魚來吃。或者是一只貓守在老鼠洞口，專注地等待一只老鼠自洞內 跑出，好把它吃了；一個人使用雙管獵槍，也是全神貫注在獵物上，準 備一槍打死它。為了成功，你的心必須專注在你的每一個行為上﹔即使 是個扒手，也必須保持心的專注來扒取東西。這些都是專注力。

The whole process of training the mind to get concentrated should simultaneously train the mind to become pure. Purification of the mind and mastery over the mind should develop side by side. Otherwise one learns only to concentrate the mind, with which one can get much power. Every concentrated mind is a very powerful mind, and it can be misused. If the base is impure, and the mind is concentrated, it is a dangerous mind. Unwholesome actions can be performed with a concentrated mind. You must have seen a crane, standing at the bank of a pond, on one leg, fully concentrated. Concentrated on what?—on looking for a fish to devour. Or a cat at a mouse hole is concentrated on waiting for a mouse to come out, so it can devour it. To be successful, your mind has to be concentrated with every action that you perform. Even one who is a pickpocket has to keep his mind concentrated to pick pockets. These are all concentrations. Someone with a double barrelled-gun is fully concentrated on the prey, ready to shoot and kill it.

但是，這些專注力並非正法。如果我們訓練專注是基于貪愛或瞋恨，這就不是正定、不是如法的專注。專注不應該是基于貪愛、或瞋恨，專注必須是基于實相的。不應該有任何的想象、臆測、自我暗示、或外來的暗示等等，而是如其本來的實相。

These kinds of concentration are not Dharma. When the base is craving or hatred, this is not right concentration, not Dharmic concentration. The base must be free from craving, free from aversion, and always based on the truth. There should be no imagination, no speculation, no auto-suggestions, no outer suggestions, but the truth as it is.

要了解實相，印度過去的覺悟者已經給了我們這個方法。這個方法的整個過程就是了解實相的過程，自我了解的過程。這種對實相的了解，是要在經驗的層面上去了解你自己的實相；如果只是經由書本、經典上所 寫的，或者你的上師、你的傳統、或你的信仰所說的，並不能達到對實相真正地了解。依照這個方法，首先你坐著、閉上你的眼睛及嘴巴，身體和嘴巴都不用做什麼。

To realize the truth, India』s enlightened people of the past gave us this technique. You sit down, close your eyes, close your mouth, and do nothing at the physical or vocal level. The whole process is a process of truth-realization, a process of self-realization, the truth pertaining to yourself at the experiential level—not what the books say, not what the scriptures say, not what your guru says, not what your tradition says, not what your belief says; but the truth that you experience from moment to moment. The truth pertaining to yourself.

在此時此刻發生了什麼呢﹖此時沒有身體和言語的動作，你就 只是不斷地觀察、觀察在你的身體上發生了什麼。首先你會觀察到呼吸 的流動，呼吸不停地流動著，氣息進來、氣息出去，氣息進來、氣息出去﹕你就從觀察呼吸開始。呼吸是真實的，它與想象無關。呼吸就在你自己身上，是關于你自己的實相。這個實相是非常粗顯的，但是沒有關系實相就是實相。

What is happening at this moment? There is no physical action going on, no vocal action going on. You are just observing, observing what is happening within the framework of your body. The first thing you will observe is the flow of respiration. There is a constant flow of respiration. The breath coming in and the breath going out, the breath coming in and the breath going out: you start with that. The breath is real; there is no imagination involved. The breath pertains to your own self, the reality pertaining to yourself. This reality is very gross, but it doesn』t matter—truth is truth.

你已經開始觀察實相了。如果你走在這條解脫的正道上，你要留意：是 否你所踏出的每一步都是在這條實相之道上的一步。你將從粗顯的實相 開始，然後漸漸地趨向微細、微細、更微細的實相。你會達到關于你身 體最微細層面的實相，關于你的心最微細層面的實相。最後，你會非常 容易地超越了你的身心世界，並經歷了無法以言語描述的、永恆的、不 生不滅的這種境界。

You have started with the truth. If you are on the Path, you will notice that every step you take will be a step on the path of truth, truth, truth. You will start with the gross truth, and you will move towards subtler, subtler, subtler truth. You will reach the subtlest truth pertaining to your physical structure, the subtlest truth pertaining to your mental structure. A time will come when it will become very easy for you to transcend the entire field of mind and matter and experience something which is indescribable, which is eternal, which does not arise, which does not pass away. It is there all the time.

這是需要親身經歷的。因此你必須去體驗整個身心世界，了解到身心是 不斷地生起、滅去、生起、滅去的。這種不斷變化的過程一直發生著﹔ 你不只是相信它而已，而是要親身去體驗。為了體驗實相，你先由觀察呼吸開始氣息進來、氣息出去﹔自然的呼吸，正常的呼吸，氣息自然地進來、自然的出去。

This has to be experienced, and for that you have to experience the entire field of mind and matter, the field which keeps arising, passing, arising, passing. A constant process of change is taking place. This is not just to be believed; it has to be experienced. And for that experience, you start with your respiration—the breath coming in, the breath going out; natural breath, normal breath, as it comes in naturally, as it goes out naturally.

不要持誦任何的字句。根據我自己以及其他許多人的經驗，我知道如果你在覺知呼吸的同時又持誦著某個字句，你的心會比較容易、比較快就進入沒有任何干擾的專注狀態。這個方法就是要求你觀察呼吸的同時， 重複地持誦你所信仰的某一字句、某個名字、或某個咒語。但是，在我 們所說的這個了解實相的方法里，是不允許你使用任何字句的，因為我 們的目的並不只是專注而已。達到淨化的專注，才是我們的目的。如果專注是我們的唯一目的，那麼持誦、觀想、想象、臆測、哲理思惟等等 將會有助于此，你可以使用這些方法。但是因為這是一種對你自身解析 的探究、是一種對你內在身心的科學探究，所以不要使用任何想象、持誦或觀想，只要觀察如其本然的實相。

Do not use any verbalization. From my own experience, and from the experience of so many others, I know that if you start using a word along with the awareness of respiration, your mind will get concentrated very easily, very quickly, without any disturbance. In that practice, you keep repeating any word, any name, any mantra, in which you have faith, and at the same time you observe your respiration. But in this technique of truth-realization, you are not allowed to use any word, because concentration is not the aim. Concentration with purity is the aim. If mere concentration were the aim, then all these verbalizations, visualizations, imaginations, speculations and philosophizations would be helpful. You could have used them. But because this is the analytical study of your own self, the scientific study of the mind and matter within yourself, don』t use any imagination, verbalization or visualization. Just be with the truth as it is.

並且不要做呼吸運動，不要像調息(pra-nAnd don』t use a breathing exercise. Don』t control the breath, as is done in prāṇāyāma. Don』t control the breath. Just be aware of the breath as it comes in naturally, as it goes out naturally. If it is deep, it is deep. You are just aware that it is deep. If it is shallow, it is shallow. You are just aware that it is shallow. If it is passing through the left nostril, you are just aware that it is passing through the left nostril. If it is passing through the right nostril, you are just aware that it is passing through the right nostril. If it is passing through both nostrils, you are just aware that it is passing through both nostrils. Don』t try to change the natural flow of respiration. Just observe. Mere observation, bare observation, silent observation.

在古印度的語言裡這被稱呼作 tat‡astha，意思是某人坐在河邊，河水正在流動著。一個正靜靜地坐在河邊的人和河水的流動無關，河水只是在那裡自然的流動。這個人坐在河邊就只是觀察，觀察著河水的自然流動。它可能是快速地流動，也可能是慢慢地流動﹔河水可能是非常清澈 的，也可能很混濁。不管河水是什麼樣子，他並不嘗試作任何努力去改 變它。

In the ancient Indian language this was called taṭastha, which means somebody sitting at the bank of a river. The river is flowing. One who is sitting at the bank of a river has nothing to do with the flow of the river. It is just there, the natural flow of the river. This person sitting at the bank of the river is just observing, observing the natural flow. It may be fast, it may be slow. The water might be very transparent, or it might be muddy. Whatever it is, he doesn』t try to change it; he doesn』t make any effort.

這是一個不費力的觀察，只是在每一個當下觀察實相的本來樣子。如實地觀察呼吸，如實地，不是如你所想要的樣子，而是它本來的樣子。這就是你所要做的。這是件很容易的事情，你不必做任何事﹔自然的法則就會扮演好自己的角色。氣息就只是自自然然地進來、自自然然地出去，你就像是坐在河邊一般，看著呼吸的流動，氣息進來、出去、進來、 出去，這有什麼困難呢﹖這很容易的。

It is an effortless observation of the truth as it is, from moment to moment, from moment to moment. This is what one has to do: observe the breath as it is. As it is, not as you would like it to be, but as it is; as it is. It is a very easy exercise. You don』t have to do anything. Nature is playing its own role. The breath is just coming in naturally and going out naturally. You are just sitting at the bank of the river and observing the flow of respiration, coming in, going out, coming in, going out. What is difficult about this? It is very easy.

但是假使你下定決心來參加內觀十日課程，而且開始觀察呼吸，你會發現到，這是非常困難的，非常困難。你原本以為很容易﹕「喔﹗我只要觀察著呼吸，觀察自然的呼吸」。但是當你開始觀察時，只觀察了幾次 呼吸，你的心就跑掉了。突然間你發現到﹕「怎麼回事﹖我是來這裡觀 察我的呼吸的啊﹗」你將注意力再一次帶回到呼吸上，但是再一次，在 你觀察一、兩次的呼吸之後，你的心卻又跑到其它地方去了。這時候你 感到非常地急燥不安﹕「我到底哪里不對﹖我的心是怎麼回事﹖竟然沒有辦法作觀察呼吸這樣簡單的事。」你對自己生氣，覺得很懊惱。

But if you decide to come to a ten-day course and start working with the breath, you will find it so difficult, so difficult. It is quite easy to understand: "Well, I just have to observe the breath, natural breath." But when you start observing it, you won』t observe even a couple of breaths before the mind wanders away. Suddenly you realize: "What happened? I was here to observe my breath." And again you bring your attention back to the breath. Again you observe just one or two breaths, and again the mind has gone somewhere else. You feel very irritated: "What』s wrong with me? What sort of mind do I have? It cannot even do this easy job of observing the breath!" You get annoyed with yourself.

然後內觀的指導老師就會告訴你﹕「不要感到懊惱、生氣，不管你是對自己或他人生氣，這兩者是沒有差別的。只要接受你的心跑掉了的事實就好。」你應該要觀察呼吸的，而你的心卻在打妄想。

Then your guide at the Vipassana centre will say: "Don』t get annoyed. Don』t generate anger. Whether you generate anger towards somebody else, or you generate anger towards yourself, it makes no difference. Just accept the reality that the mind has wandered away." You are observing the breath and your mind has wandered away.

這時候你警覺到﹕「喔﹗心跑掉了。」微笑地接受這個事實。心已經跑掉了，這就是此時此刻心的真實狀態。好的，呼吸仍在那兒，你就再次開始吧﹗你再次開始，而再一次心又跑掉，你再次覺察到﹕「看吧﹗心已經在打妄想了。」 再一次回到觀察呼吸上。就像這樣，你必須努力，非常有耐心、有耐心 地繼續做這件事。這樣做一、兩天，你的心就會逐漸地平靜下來了。

You realize: "Look, the mind has wandered away." Smilingly accept the reality. This is the reality of this moment: the mind has wandered away. All right, the breath is still there, and you start again. You start again, and again the mind wanders away.Again you realize: "Oh look, it has wandered away." Again come back to the breath. Like this, you have to work—very patiently, very patiently. It takes a day or two, then your mind starts calming down.

你繼續觀察著自身的呼吸，觀察呼吸、觀察呼吸，同時你也開始觀察到你的心﹕「你看﹗這個心不斷地打妄想，不斷地跑掉。」你開始用一種 非常合乎科學的方式，學習去解析你自己的心和了解它的真實面貌。妄 想的心到何處去呢﹖什麼是妄想的對象呢﹖再一次它又跑掉了，哪裡去 了呢﹖妄想的對象是什麼呢﹖你無法用日記本或作作筆記，來記錄心到 何處去了或以什麼為對象﹔它就是跑掉了。

You were asked to observe your breath. Observing the breath, observing the breath, you have started observing your mind also: "See, this mind keeps wandering away, it keeps wandering away." You have started making an analytical study of your own mind and the truth as it is, in a very scientific way. Where has the mind wandered? To which subject has it wandered? Again it has wandered. Where? To which subject? You can』t keep a diary or make notes of where it wandered, to which subject it wandered. It wandered.

你會注意到心就只是在兩個范圍之間打轉。心不是在過去的這個記憶或 那個記憶打轉著，就是跳到未來。「喔，過去發生了這個」、「發生了那個」心不斷地回憶著過去﹔或者「喔﹗未來我想要這麼樣」、「我不希望這件事在未來發生」心不斷地想著未來。

But you will notice that there are only two fields where the mind keeps wandering. Either it wanders in a memory of the past, this memory or that memory, and it keeps rolling in that: "This happened," or "That happened." Or it will jump to the future—"Oh, I want this to happen in the future," or "I don』t want this to happen in the future"—and it keeps rolling in the future.

就像一位科學研究者一樣，你將開始了解到你的心的特性。它是舊有的 習性的奴隸，不斷地在過去、未來之間打轉，不是過去就是未來。你的 心根本不想要活在現在。但是，你必須活在現在﹔你無法生活在過去。 因為過去已經過去了，永遠地過去了。用盡世界上所有的金錢也無法買 回已經過去的一刻﹔要做到這樣是不可能的。你不可能再回到過去，過 去永遠地過去了。你也無法生活在未來，除非未來變成現在。你必須生 活在現在，而心的行為模式是它不想要生活在現在––––它不知道生活的 藝術，這也是為什麼心會感到不安的原因之一。

As a research scholar, you will start understanding the nature of your mind. It is a slave of its own habit pattern, constantly rolling in either the past or in the future, either the past or the future. It does not want to live in the present. And you have to live in the present; you can』t live in the past. The past is gone, gone forever. All the money in the world will not buy back the moment that is gone; this is impossible. You can』t relive the past; it is gone forever. You can』t live in the future, unless the future becomes the present. You have to live in the present, and the behaviour pattern of the mind is that it does not want to live in the present. This is one reason why it remains agitated.

而現在，你就是經由這個觀察呼吸的方法，觀察呼吸，開始來訓練你的心，讓自己了解生活的藝術，學習如何生活在當下。你當下的實相是： 氣息正在進來、或者氣息正在出去。就是這樣，如實地生活在當下。再 一次地，你的心會因為舊有的習性模式而跑開，而你也再一次地把它拉 回到當下。你開始對你的心的行為有了某些程度的了解了，你開始對心 的實相了解了。

You start understanding one reason why the mind remains agitated: it does not know the art of living. With this technique of observing respiration, observing respiration, you are training your mind in the art of living, to learn how to live in the present moment. The reality of the present moment is that the breath is coming in, or the breath is going out. Be with that, as it is: live in the present. Again the mind runs away because of its old habit pattern, and again you bring it back to the present moment. You are understanding the behaviour of your mind to some extent; a beginning has been made.

接著，你會觀察到另一個實相：在第二天或第三天中，你會漸漸清楚， 不論你的心是在過去或是在未來游蕩，只有兩種念頭會不斷地出現，不 是愉悅的就是不愉悅的。過去的回憶可能是愉悅的或不愉悅的，對未來 的想法也可能是愉悅的或不愉悅的。你觀察到：「喔！一個愉悅的念頭 生起了。」

Another reality that you will observe: on the second or third day, it will become clear that whether the mind wanders in the past, or it wanders in the future, there are only two types of thoughts that keep coming. They are either pleasant or unpleasant. A memory of the past may be pleasant or unpleasant. A thought of the future may be pleasant or unpleasant. You observe, "Look, a pleasant thought has arisen."

不論它是對過去或未來而生起的念頭，你將會注意到，心的一部份開始在這個愉悅的念頭上打轉，而心的另一部份接著開始對它反應：「喔！太棒了，過去這樣子發生，是如此地好，實在太美妙了，我喜歡它。」或是「我想要它能夠這樣發生，因為我喜歡這個，這真的很棒！」這就是對喜愛產生了反應，並且非常迅速地變成貪愛，接著就變成了執取；貪愛，執取，貪愛，執取。

Whether it is a thought of the past or a thought of the future, you will notice that one part of the mind starts rolling in this pleasant thought, and another part of the mind starts reacting to it: "Ah, wonderful. This happened in the past, and it was so good. It was wonderful, I liked it." Or: "I want this to happen because I like it, it is wonderful." There is a reaction of liking which very soon turns into craving, which very soon turns into clinging. Craving, clinging, craving, clinging.

當不愉悅的念頭生起不管是對過去或對未來的此時你將會注意到心的一部份在這不愉悅的念頭上打轉，而心的另一部份就會對它生起習慣性的反應：「不愉悅，不好，我不喜歡它，不喜歡它。」瞋恨，厭惡，瞋恨，厭惡。這時候事實就很清楚了，你的心沒有一刻是沈默的： 每一個時刻都會有某種念頭或另一個念頭，不是愉悅的就是不愉悅的。 每當你產生了愉悅的念頭，你就生起貪愛的習性反應––––貪愛、貪愛； 而當你產生了不愉悅的念頭時，就生起了瞋恨的習性反應––––瞋恨、瞋 恨。你的心就在這貪愛、瞋恨、貪愛、瞋恨之間不斷地流轉。

An unpleasant thought comes—of the past or of the future—and you will notice that one part of the mind rolls in this unpleasant thought, and the other part of the mind reacts to it: "Unpleasant, no good. I don』t like it, I don』t like it." Aversion, hatred, aversion, hatred. Then it becomes clear that your mind is not silent for a moment: every moment there is some thought or the other, which is either pleasant or unpleasant. Whenever there is a pleasant thought, you react with craving, craving, craving. And whenever there is an unpleasant thought you react with aversion, aversion, aversion. Rāga, dveśha, rāga, dveśha. The mind is constantly rolling in rāga or in dveśha, in rāga or in dveśha.

不論何時你產生了貪愛，你就會失去心的平穩；每當你生起瞋恨，你也會失去心的平穩。這時候你不再保有這種不起貪瞋反應的平等心了。心 不再是一個平穩、平衡的狀態。當你在不平穩的狀態時，你變得焦躁不 安並且痛苦。所以痛苦的原因變得愈來愈清楚了。所有煩惱的根源就是 貪愛和瞋恨；每當你心中生起了任何煩惱的同時，所伴隨的不是貪就是瞋。

Whenever you generate rāga, craving, you lose the balance of your mind. Whenever you generate dveśha, aversion, you lose the balance of your mind, you are no longer equanimous. There is no equilibrium of the mind, there is no equipoise of the mind. When you become unbalanced, you become agitated and you become miserable. So the cause of misery becomes clearer and clearer. The root of all the defilements is rāga and dveśha. And whenever you generate any defilement in the mind, every moment it is with rāga or dveśha, rāga or dveśha.

這不是一種哲學思想、哲學的游戲、信仰的游戲、或感情式的游戲；這 是非常科學、非常合理的。你正在探究心是如何地作用並且正在體驗有 關于你的心的實相。你正在貪愛和瞋恨之間打轉而變得痛苦。然後，你 將你的注意力帶回到覺知呼吸上。這個時候，當你的心正保持在對呼吸 的覺知上，是沒有貪愛的；你正保持在當下。你不會對呼吸產生貪愛：「我要更多的氣息，我要更多的氣息。」氣息就在那兒，所以你沒有必 要對它產生貪求。當氣息進來時，你也不會對這個氣息厭惡：「走開！ 我不喜歡這個氣息。」你對呼吸既沒有貪愛也沒有憎恨，沒有貪愛，沒 有瞋恨。

This is not a philosophical thought, a philosophical game, a devotional game or an emotional game; it is very scientific, very rational. You are researching how the mind works, and you are experiencing the truth about your mind. You are rolling in rāga, rolling in dveśha and becoming miserable. Then you bring your attention back to the awareness of respiration. At that moment, when the mind is with the awareness of respiration, there is no craving. You are with the present moment. You don』t start craving for the breath:"I want more breath, I want more breath." The breath is there, so there is no use craving for it. When the breath is coming in, you don』t have aversion towards the breath: "Go away, I don』t like this breath." There is neither craving nor aversion, there is no rāga, there is no dveśha.

當你整天持續地觀察時，你會開始體驗到，在非常短暫的時刻中，當你 的心是真正地專注在呼吸上時沒有貪愛、沒有憎恨。你正在訓練你的心，不僅僅是在專注上，而是同時要遠離一切的貪愛、憎恨與不淨。

As you keep working for the whole day, you will start to experience very tiny moments when your mind is really with the breath—no craving, no aversion. You are training your mind not merely to be concentrated, but also to be free from craving, free from aversion, free from impurities.

這是以正確、科學的方式來發展心的自主能力。而且任何人都可以做到，因為我們是以觀察實相來用功的，這不是盲目的相信。呼吸就在那兒，而且呼吸並不是印度教徒、回教徒或基督教徒的呼吸，不是婆羅門或非婆羅門、印度人或美國人的呼吸。呼吸就是呼吸自然的呼吸， 一種自然的現象：氣息進來，氣息出去。而觀察呼吸的心也並非是印度教徒的心、回教徒的心或是基督教徒的心；每一個人的心就是這樣運作的，而你正在檢視自己的心如何運作。

This is the proper, scientific way of developing mastery over the mind. And anybody can do it, because one is working with truth. This is not a belief. The breath is there, and the breath is not Hindu, Muslim or Christian breath, Brahmin or non-Brahmin breath, Indian or American breath. The breath is the breath—natural breath, a natural phenomenon: the breath coming in and the breath going out. And the mind that is observing it is not a Hindu mind, a Muslim mind, or a Christian mind. This is how everybody』s mind is working, and you are examining your own mind, how it is working.

這整個過程是如此地科學化，是以成果作導向的。你在此時此刻就可以 得到成果。你了解了你的問題，並且開始以非常合乎科學、合理的方法 來解決你自身的問題。無關盲信，無關上師，無關利用，無關教條。這 是真理實相，是心與身的科學。古印度的偉大科學家們發現了心與身的 科學、心與身的交互作用。

The whole process is so scientific, so result-oriented. You get results here and now. You understand your problem, and you start coming out of your problem in a very scientific way, a very rational way. No blind faith is involved, no gurudom is involved, no exploitation is involved, no dogmatism is involved. This is the truth. This is the science of mind and matter. Great scientists of India discovered the science of mind and matter, the interaction of mind and matter.

藉由觀察呼吸，你很快就會達到了解身心之間是如何地相互關聯的這個階段。在表面的層次上，呼吸看起來只是身體的運作，因為肺部的壓縮，氣息進來、出去、進來、出去。然而，呼吸只是和你的身體結構有關嗎？ 這個觀念是完全錯誤的。

By observing the breath, observing the breath, you will very soon reach the stage where you understand how mind and matter are interrelated. At the apparent level, the respiration appears to be merely a physical exercise, a physical activity. The breath comes in and goes out, comes in and goes out because the lungs are pumping. So does it pertain only to your physical structure? This idea is totally wrong.

當你客觀地觀察，用科學的方式來觀察，你就會清楚了解：呼吸也和你的心有緊密的相關，並且也和你心中的不淨十分有關。比如說，當你正 在觀察你的呼吸時，過去的一些回憶浮現出來並且你開始有了生氣的反 應；就在你產生生氣的同時，你將會注意到呼吸已經失去了正常。它不 再是平常的呼吸了；它變得稍微快些、粗重些。而當這個不淨消失了， 呼吸就回復正常。所以，呼吸不但和你的身體有關，而且和你的心也有 非常密切的關聯。

When you observe it objectively, in a scientific way, it becomes so clear that your breath is also strongly related to your mind, and also very strongly related to the mental impurities. As you are observing your breath, observing your breath, some thought of the past comes and you start reacting with anger. As soon as you generate anger, you will notice that the breath has lost its normality. It is no longer normal; it becomes slightly fast, slightly hard. And once that impurity has gone away, again it becomes normal. So the breath is strongly related to your mind and strongly related to your body.

你參加十日的禪修，就是為了了解身和心的本質以及身心如何相互作用在你這個身體結構當中產生的流動、交錯的流動、及潛藏的流動。 你將會親身地去檢視它。因此，我們才會首先選擇呼吸作為觀察的對象。而所觀察的只是單純的呼吸、自然的呼吸，沒有任何的持誦、觀想、想象，也不卷入任何形式的哲學信仰。觀察呼吸就僅僅是呼吸，這會帶 領你進入更微細的實相。

You are here to understand the nature of mind and matter, the interaction of mind and matter—the currents, crosscurrents, undercurrents that are going on within the framework of this body. You are going to examine that. That is why you have chosen the breath. And pure breath, natural breath, without any verbalization, without any visualization, without any imagination, without any kind of philosophical belief. It has nothing to do with all those. Observe the breath as breath, and this will take you further towards subtler truths.

印度的聖者們都了解如何真實地解析實相，這就是為何 Guru Na-nak 說：

The saints of India understood how to make a true analytical study of the truth. That is why Guru Nānak said:

Ādī saca, jugādī saca
hai bhī saca, Nānaka hosi bhi saca.

這意思是說：由觀察實相開始，如果每一步都與實相同在，你將會達到 究竟的實相。如果你是以想象開始的，你可能會接著產生更大的想象， 在幻想中以為已經體驗實相，但事實上你是更遠離實相。要與實相同在，就算它是非常粗顯的，你也會注意到你是不斷地趨向更微細的實相、更微細的實相、更微細的實相的。

Start with the truth, and when every step is with the truth, you will reach the ultimate truth. If you start with imagination, you may get involved with a bigger imagination, under the delusion that you have experienced the truth. But you are far away from the truth. Be with the truth, however gross it may be, and you will notice that you are moving further towards the truth— subtler truth, subtler truth, subtler truth.

說到這裡，我想給大家一個警告：雖然你們已經聽了以上的開示，請不 要聽過之後就自己開始嘗試。因為這是一項必須非常慎重的工作非常容易，但卻需要非常慎重。你正在對你的心進行開刀手術，從表面逐漸地深入、深入、深入到心的最深層。當你在進行對心的開刀手術時，內心深藏的複雜情結可能會浮現到表面上，而你必須知道要如何面對它們。因此，第一次學習這個方法，應該由有經驗的人來指導你學習。花 十天的時間由有經驗的老師來指導你，但在十天後，你學會了這個方法 之後，你就是自己的主人了。你必須努力，這是一條漫長的路途。你必 須走在這條道路上，沒有其他人會把你扛在肩上，帶你到達最終目標。 你必須自己走，你必須自己解救你自己。但是為了要學習方法，剛開始 你必須向已經有經驗、走在正道上的人來學習。

At this stage, a warning: having listened to this discourse, please do not start trying it on your own. It is a very delicate job—very simple, and yet very delicate. You are making a surgical operation of your own mind, moving from the surface level to the deeper, deeper, deepest level of the mind. When you make a surgical operation of the mind, deep-rooted complexes might come to the surface, and you should know how to face them. Therefore, the first time that you learn this technique, you should learn it with somebody who is experienced. Spend ten days with an experienced teacher. But after you have learned the technique in ten days, you are your own master. You have to work on it, and it is a long path. You have to walk on the Path. Nobody else will carry you on his shoulders and bring you to the final goal. You have to walk. You have to work out your own salvation. But to learn the technique, initially you must work with somebody who has experience on the Path, who has walked on the Path.

觀察呼吸、觀察呼吸，持續地將你的注意力集中在鼻孔的進出口處，在這個范圍內，觀察氣息的進來、出去、進來、出去到了第三、第四天時，你就會開始感覺到，某些現象在這個范圍內發生了。事實上這些 現象是一直都在的，在身體每一個微細粒子當中，某些生化或電磁作用 無時無刻都在發生著。只要有生命，就有生化作用，就有電磁作用；但 是因為我們的心太粗糙，所以無法覺察到所發生的事。

So—observing the breath, observing the breath, keeping your attention at the entrance of the nostrils, and in that area, observing the breath coming in, going out, coming in, going out—by the time you reach the third or fourth day, something will start happening there. Actually something is happening all the time, some biochemical or electromagnetic reaction is taking place on every little particle of the body, at every moment. Wherever there is life, there is a biochemical reaction, an electromagnetic reaction. But one does not know this because the mind is so gross that one cannot feel what is happening.

經過了三、四天的練習之後，你會開始經驗到某些感受普通的、身 體上的感受。可能是熱、出汗、抽動、脈動、振動、刺痛、粗重、或麻 木的感受在那個小范圍內總有某些感受發生。再一次地，你的指導 老師會說：「就只是觀察，不要做任何事。僅僅是觀察，不要有所反應；
就只是觀察，客觀地觀察(tat‡astha)。」

After practising for two or three days, one reaches the stage where one starts experiencing some sensation or the other—ordinary, physical sensations. Maybe heat, maybe perspiration, maybe throbbing, pulsing, vibrating, tingling, heaviness, numbness—something or the other is happening in that small area. Again, your guide will say, "Just observe; do nothing. Just observe. Don』t react. Just observe—taṭastha. Observe objectively."

自然的實相它已經在比較微細的層面上開始顯現了。不要喜歡或不喜歡，就只是觀察。觀察這些感受的本質，你將會發現它生起，而且它遲早會消失。然後另一個感受生起、過一段時間又消失。這是一種變化的現象，它不斷地生起、滅去、生起、滅去。在第四或第五天時，你將 會達到，從頭頂至腳趾尖全身上下都能感覺到感受的這種階段。再過幾天有時候是第七、第八或第九天，也有人是在第二次或第三次課 程，你的整個堅實粗重的身體結構消融了。這與想象無關，這是實相。

Nature—the truth—has started revealing itself at a subtler level. Neither like nor dislike it; just observe. And observing its nature, you will notice that it arises, and sooner or later passes away. Then something else arises, and sooner or later it passes away. It is a changing phenomenon. It keeps arising, passing away, arising, passing away. On the third or fourth or fifth day, you will reach the stage where you will feel the entire physical structure, from the top of the head to the tips of the toes, full of sensations. And in a few days』 time—in some cases on the seventh or eighth or ninth day, in some cases not on the first course but on the second or third course—the entire solidity of the body gets dissolved. There is no imagination involved; this is the truth.

在印度的覺悟者，這些偉大的科學家，他們對整個身心結構作了解析探究。他們發現，身體雖然外表看起來像是堅固的實體，實際上卻只是一些微細粒子、原子而已。兩千五百年前印度的語言，將這些微細粒子稱 為 kala-pas；一個 kala-pa 是物質世界中最微細的單位。整個身體結構只不過是許多微細 kala-pas 的聚合體；並且它們是不斷地生起、滅去、生 起、滅去，一直不斷地生起、滅去、生起、滅去的。這些覺悟者都經驗過這些。

The great scientists of India, who were the enlightened people of our country, made an analytical study of the entire structure of mind and matter. They discovered that the body, although it appears to be very solid, is actually nothing but tiny particles, atoms. In the Indian language of twenty-five centuries ago, these tiny particles were called kalāpas. A kalāpa is the tiniest unit of the material world. The entire physical structure is nothing but a mass of tiny kalāpas, and they are arising, passing, arising, passing; constantly arising, passing, arising, passing. The enlightened people experienced this.

現代的科學家也是這麼說的：「這整個物質世界沒有別的，就只是振動、 振動、波動、波動而已。在這個物質世界，沒有所謂的堅固實體。」他這麼說是以他的學識並且透過種種儀器研究的結果而推論得知的。但是 我國古代的科學家，這些覺悟者是以親身的經驗來了解的。而且，當他 們以經驗了解這些實相時，更進一步地也得到了美好的結果：他們覺悟 了。因為他們已解脫所有的煩惱不淨，因此他們從所有的痛苦中解脫 了。只要你在這條正道上繼續前進，以後你也將會了解到這些。

A modern scientist also says the same thing: "The entire material world is nothing but vibrations, vibrations, wavelets, wavelets. There is no solidity in the material world." He says this because he has used his apparatus, his instruments and his intellect. But the scientists of our country understood by experience. And when they understood the truth by experience, this gave wonderful results: they became enlightened. They came out of all their miseries because thay came out of all their defilements. You will understand this also as you progress further on the Path.

當你觀察實相由粗顯到微細、更微細、最微細的層面時，一層層的不淨 煩惱將逐漸地剝落、去除。當你達到了比較微細的層次時，你更加淨化；你進到了更微細的層面時，你將會變得更淨化、更淨化。身和心最微細 的實相將使你的心到達全然淨化的地步。只有那時，你可以超越身心的世界並且體驗到永恆的實相。你可以用任何名字稱呼它你可以叫它 解脫、覺悟或涅槃。這些名稱本身並沒有什麼意義；你必須親自去體驗。而且這種實相的經驗只有在心達到完全徹底地淨化時才有可能。

As you observe the realities from the gross to the subtler, subtler, subtlest level, layer upon layer of impurities will get peeled off, will get eradicted. As you reach a subtler level, you become purer. When you reach a still subtler level, you will become purer and purer. The subtlest reality of mind and matter will take you to the stage where the mind becomes totally pure. Only then can you transcend the field of mind and matter and experience something which is eternal: the truth. You can give it any name—you may call it liberation, or enlightenment, or nirvāṇa. These names have no meaning; you have to experience the truth yourself. And this experience of the truth is possible only when the mind becomes ultra-pure.

要使心徹底淨化，你必須進行觀察實相的練習，從粗顯到微細、從粗顯 到微細。當你達到了能夠經驗到這整個身體的結構僅僅是振動的層次時；佛陀、覺悟者們所體驗的實相，對你而言也變得清楚了。

To make the mind ultra-pure, you have to practise this exercise of observing the truth, from the gross to the subtle, from the gross to the subtle. A stage comes when you experience the entire physical structure as nothing but a mass of vibrations. Then the reality experienced by the Buddhas, the enlightened ones, becomes very clear to you.

他們說：

They announced:

Sabbo pajjalito loko,
Sabbo loko pakampito, pakampito.

這意思是說：這整個宇宙就只是振動、振動、振動：燃燒和振動、燃燒 和振動。而你自己也了解到：「是的，就只是振動。僅僅是燃燒和振動、 燃燒和振動。」

The entire universe is nothing but vibration, vibration, vibration: combustion and vibration, combusion and vibration. And you yourself realize this: "Yes, it is nothing but pakampito, pakampito: vibration. Combustion and vibration. Combustion and vibration. "

這整個宇宙的現象就在你自己的身心之內體驗到。對你而言，宇宙就是 你的感官、你的根門所接觸到的宇宙。比如說，聲音的世界就是你耳朵所聽到的聲音世界；對天生耳聾的人而言，是沒有聲音世界的。對天生 失明的人而言，是沒有形狀、色彩或光線的世界的。所以宇宙萬物與你的五個根門接觸眼、耳、鼻、舌、身，透過這五個根門，你了解到「這就是這個世界」以及「這是宇宙世間」。而當這五個根門沒有任何接觸時，由于你過去的經驗，你的意根會有所接觸，這就是第六個根門。

The entire universe is experienced within the framework of the body. The universe is the universe for you only when it comes into contact with your sense doors. The world of sound is the world of sound for you only when it comes to your ear sense door. For somebody who is deaf, deaf from birth, there is no world of sound. For somebody who is blind, blind from birth, there is no world of shape or colour or light. So the universe comes into contact with these five sense doors—eyes, ears, nose, tongue, body skin. Through these five sense doors, you understand that "This is the world" and "This is the universe." And when there is no contact with any of these five, because of your past experience, there is contact with the sense door of the mind. This is the sixth sense door.

禪修中，你會達到一個階段，你會經驗到這整個身心的結構都只是振動、振動、振動。如果有一個聲音與你的耳朵接觸時，你將會發現這個聲音也是振動、振動。耳朵的這個根門是振動、振動，這個聲音也是振 動、振動，而當它與耳根一接觸，一個新的振動就開始了，這個振動遍 及了整個身體，而不只是在根門而已。這就像敲銅鑼一般，整個銅鑼都 開始振動。某個聲音與你的耳根接觸、某個景象與你的眼根接觸、某種氣味與你的鼻根接觸、某種味道與你的舌根接觸、某種可碰觸的東西與你的身體接觸或是某種念頭與你的意根接觸接著都是振動、振動，中性的振動。

A stage comes when you experience the entire physical and mental structure as vibration, vibration, vibration. If a sound has come into contact with your ear, you will notice that the sound also is vibration, vibration. The ear sense door is vibration, vibration. The sound is vibration, vibration, and as soon as it has come into contact, a new vibration has started, a new vibration throughout the body, not merely at the sense door. It is similar to when a gong is struck, and the entire gong starts vibrating. A sound has come into contact with the ear sense door, a vision has come into contact with the eye sense door, a smell has come into contact with the nose sense door, a taste has come into contact with the tongue sense door, something tangible has come into contact with the body sense door, or a thought has come into contact with the mind sense door—then there is vibration, vibration. Neutral vibration.

如果你是一位好的內觀禪修者、或如果你是一位好的科學探究者，你會注意到，當某個聲音一接觸到你的耳朵時，某種振動就開始了。馬上你心的一部份就會認知到：「啊！在耳根有事發生了」。或者是「在眼根有 事發生了」或是鼻根等等。這一部份的心的工作就是在認知某件事已經 發生了。

If you are a good Vipassana meditator, if you are a good research scholar, you will notice that as soon as a sound has come into contact with the ear, a vibration has started. Immediately a part of the mind will cognize: "Look, something has happened at the ear sense door." Or: "Something has happened at the eye sense door," or nose sense door, etc. The job of this part of the mind is to cognize that something has happened.

接著心的另一個部份立刻就會生起並問到：「發生了什麼事？在耳根發生了什麼事呢？某種聲音發生了，是什麼聲音呢？喔！是一些話。什麼樣的話呢？是稱讚的話，或者是辱罵的話。」這就是心的第二個部份的

工作：去判別在你的根門所接觸到的不僅是去判別，而且是去評定它：「辱罵的話太糟了！稱讚的話太好了！」這一部份的心就
是去判別並且給予評價。

Immediately another part of the mind will raise its head, and ask, "What has happened? What has happened at the ear sense door? A sound has come. What sound? Oh, these are words. What kind of words? Words of praise, or words of abuse." This is the job of the second part of the mind: to recognize what has come into contact with the sense door—and not only to recognize, but also to evaluate it. "Words of abuse—very bad! Words of praise—wonderful!" This part of the mind recognizes and gives an evaluation.

一旦這個評價出來了，你會注意到這個全身上下原本是中性的振動開始變化了。如果對這個話的評價是稱讚的話(喔！太好了！)，你將會發現這全身的振動變成是非常愉悅的；如果對這個話的評價是辱罵的話(太壞了)，你就會發現這全身的振動是非常不愉悅的，非常不愉悅的。心的第三個部份開始去感覺這個振動，是愉悅的感受還是不愉悅的感受。

And as soon as an evaluation is given, you will notice that the neutral vibration which started throughout the body starts changing. If the evaluation was given that the words are words of praise ("Ah, wonderful!"), you will notice that the vibrations throughout the body have become very pleasant. If the evaluation was given that these words are words of abuse ("Very bad"), you will notice that the vibrations are very unpleasant. Very unpleasant. The third part of the mind has started feeling the vibrations, pleasant or unpleasant.

接著，心的第四個部份又立刻會生起並且說道：「愉悅的振動，喔！太棒了！我還要！這是稱讚的話，我還要，我還要！」在表面上似乎是你喜歡這個稱讚的話，但實際上你是喜歡這個愉悅的感受。或者表面上你 不喜歡的是這個辱罵的話，但實際上你是不喜歡這種振動，在你身上的 這種不愉悅的感受。心的第四個部份就是習性反應的部份。

Immediately the fourth part of the mind will raise its head, and say: "Pleasant vibrations. Ah, wonderful! I want more! This is praise. I want more, I want more!" At the apparent level it appears that what you like is the praise, but actually what you are liking is the pleasant sensations. Or it appears that you are hating the abuse: "I don』t like this abuse!" Actually you are hating the vibrations, the unpleasant vibrations within you. The fourth part of the mind is the part which reacts.

現在就很清楚了，一切只是身和心：身體是如何地影響心以及心是如何地影響身體；身如何因為心而產生，心又是如何因為身而產生；身如何改變為心，心如何改變為身。這整個現象變得如此地明白、清楚。這就 是這些科學家、印度偉大的聖者們所發現的；但是現在我們卻只是牽扯在一些組織化的宗教、哲學、信仰、教條、崇拜、儀式和典禮而已，而 忘記了真實的法。

It becomes so clear that it is all mind and matter: how matter is influencing the mind, and how the mind is influencing matter. How matter originates because of the mind. How the mind originates because of matter. How matter changes into mind. How mind changes into matter. The entire phenomenon becomes so clear, so clear. This is what the scientists, the great saints of India discovered. But we got involved with these organized religions, these philosophies, beliefs, dogmas, cults, rites and rituals, and forgot the real Dharma.

我是出生在一個非常虔誠的印度教家庭，在這種環境下，我習慣背誦婆伽梵歌，你們大多數大概也都會背誦。對我而言這僅僅是背誦而已，我並不了解自己所背誦的。其中的意義、真正的意義已經完全都喪失了。 不明所以地，我們經常朗誦婆伽梵歌(Bhagavad Gita-)中的梵文詩句：

I was born and brought up in a very staunch Hindu family, and it is good that I was born there. I used to recite Gītā like most of you are probably reciting. For me it was just recitation, mere recitation without understanding what I was reciting. The meaning, the real meaning was totally lost. Without understanding it, we used to recite a verse of the Bhagavad Gītā in Sanskrit, which describes Vipassana:

Utkrāmantam sthitam vā pi bhuñjānam vā guṇānvitam
Vimūḍhā nānupaśyanti paśyanti jñānacakśuśa.

在我修習內觀之後，才真正地了解它的意義。utkra-mantam 是描述心的第一個部份，它的作用是覺察某些事物在某個根門發生了。Sthitam 是第二個部份，它的作用是去判別是什麼發生了。在這個判別之後，愉悅或不愉悅的感受生起。接著是 bhun~ja-nam––––開始去經驗它；喜歡它或 不喜歡它。接著是 gunThis describes utkrāmantam—the part of the mind that perceives that something or the other has happened at some sense door: utkrāmantam. Sthitam: the second part tries to recognize what has happened—sthitam. Then with this recognition, a sensation starts, pleasant or unpleasant. And bhuñjānam, bhuñjānam—one starts tasting it; liking it or disliking it. And guṇānvitam, guṇānvitam—it multiplies. This is how one starts creating more and more bondage, more and more bondage. Vimūḍhā nānupaśyanti, paśyanti jñānacakśuśa: one cannot practise Vipassana unless one gets the eyes of wisdom. And the eyes of wisdom will come when you practise the truth.

當你練習專注時，你是用一個虛飾的東西、一種顏色、或某種形式的信仰、教條或是想象，那麼你就無法了解真正發生了什麼。只有觀察實 相––––觀察身、心的實相以及兩者之間如何交互作用––––那麼每一件事 才會變得愈來愈清楚。

If you give a veneer, a colour, of some kind of belief, dogma or imagination while you are practising concentration of the mind, then you can』t understand what is really happening. Just be with the truth—the truth of mind and matter and how they are interacting—and everything will become clearer and clearer.

在更深入的階段，內觀的禪修者會清楚了解為何人會產生痛苦，以及這個痛苦是如何增長的。例如，某人辱罵我，而我產生了憤怒。如果我是 一位好的內觀禪修者，當我一生起憤怒，我就會發現身體內開始有了生 化作用的流動；這種生化作用的流動以印度古時候的語言來說就稱為a-s&rava。因為這個生化作用流動的現象是生氣而產生的，它是非常不愉悅的；然後，因為這種流動非常地不愉悅，我就有了非常不愉悅的感受，而當我有了不愉悅的感受，我再一次產生生氣的習性反應，而當我 以生氣來反應時，另一個不愉悅的感受開始流動，這種非常不愉悅的感 受生起，而我再一次以生氣來反應。一個惡性循環就已經開始了；幾個 小時內我持續地在怒氣之中翻滾。表面上看來，似乎是因為他人辱罵我，因而我產生了憤怒。但這僅僅是表面上的事實，真正的事實是一種 生化作用已經開始在自身當中產生，而我又對這個生化反應的流動不斷 地產生習性反應。

At a higher stage, a time comes when it becomes very clear to a Vipassana meditator why one becomes miserable, and how this misery multiplies. For example, someone has abused me, and I have generated anger. If I am a good Vipassana meditator, as soon as I have generated anger, I will notice that a biochemical flow starts in the body. This biochemical flow was called āśrava in the ancient Indian language. Because this biochemical flow is the result of anger, it is very unpleasant. Then, because this flow is very unpleasant, I get very unpleasant sensations. And when I get very unpleasant sensations, I again react with anger. And when I react with anger, again a very unpleasant flow starts. This very unpleasant flow happens, and again I react with anger. A vicious circle has started. For hours on end, I keep rolling in anger. At the apparent level, it appears that I am generating anger because someone has abused me. But this is just the apparent truth. The actual truth is that a biochemical reaction has started within myself, and I am reacting to that biochemical flow.

這些在我們國家已經覺悟的聖者，發現了脫離這個惡性循環的方法。我們如何從中解脫呢？就只是去觀察這個已經開始的生化作用，觀察這個已經開始的感受。每當我們生起了憤怒、激情、恐懼–––生起了任何一 種不淨煩惱––––與那種不淨煩惱相關的一種生化作用就會開始在身體 內生起。而當我們觀察著它，僅僅是觀察而對它沒有任何的習性反應，我們就不會增長這個反應。而當這個增長的過程停止，這個反應就逐漸 地消除了，而我們也開始從中解脫。我們不壓抑這種生化作用，也不將 心轉向其它事物：我們面對如其本然的實相並且從中解脫，由習性反應 之中解脫出來。

The enlightened people of our country discovered the way to come out of this vicious circle. How can we come out of it? Just observe the biochemical reaction that has started. Observe the particular sensation that has started. Whenever we generate anger, passion, fear— any impurity—a biochemical reaction pertaining to that particular impurity will start in the body. And when we observe it, observe it without reacting to it, we don』t multiply the reaction. As the process of multiplication stops, the reaction slowly gets eradicated, and we start coming out of it. We have not suppressed it, we have not diverted the mind to something else: we are facing the truth as it is and coming out of it, coming out of reaction.

這一切是如此地科學、理性，是如此地以成果為導向。這和你信仰的是 印度教、佛教、回教或基督教，沒有關系。這是法則、自然的法則。這和是否改變你的宗教信仰，並沒有關聯，一個人必須了解到這一點。很 多人有一個非常錯誤的印象，就是一旦一個人開始修習內觀之後，一定 要成為一個宗教徒；其實，修習內觀和你是不是一個宗教徒，是沒有關系的。

It is so scientific, so rational, so result-oriented. It has nothing to do with Hinduism, Buddhism, Islam or Christianity. It is the law, the law of nature. No conversion is involved. One should understand this. There is a very wrong impression that by practising Vipassana one will become a Buddhist, or a Jain, or something else. Vipassana has nothing to do with that.

在幾世紀之前，有位名叫伽利略的人，發現地球看起來是平的，但事實上卻不是：它是圓的，並且它以自己為軸心自轉著。有些人相信，也有一些人不相信。漸漸地每一個人開始相信它。當你開始相信關于地球的 這個事實時，你並沒有改變自己的宗教信仰，你沒有改變成回教徒、印 度教徒、基督教徒、猶太教徒或是佛教徒。

A few centuries ago, someone by the name of Galileo discovered that the flat looking-earth is not flat: it is round, and it rotates on its own axis. Some believed this, some didn』t believe it. Gradually everybody started believing it. When you start believing this truth, you don』t convert yourself to any religion. You don』t become Muslim, Hindu, Christian, Jew or Buddhist.

以前有位名叫牛頓的人發現了萬有引力的定律，人們漸漸地接受它；但 他們並沒有從一個宗教改變成另一個宗教。相同地，這些古印度的科學家們、覺悟的聖者們，發現了身與心是如何地運作：我們如何地習性反 應；我們是如何因為無明，不斷地增長不淨煩惱，因而增長痛苦；以及 我們可以如何地從中解脫出來。如果我們接受這個並實踐它，就能從中 解脫出來。

Some time ago somebody by the name of Newton discovered that there is a law of gravity. People gradually accepted it, but they didn』t become converted from one religion to another religion. Similarly, scientists, the enlightened people of India, found out how this mind and matter works: how we react; how, because of our ignorance we keep multiplying our misery by multiplying our impurity, and how we can come out of it. If we accept this, and work on it, we can come out of it.

當然，改變還是有的，但這個改變是由痛苦轉為快樂，由束縛轉為解脫，由無明轉為覺悟，不是從隸屬一個組織化的宗教改變為另一個宗教。內觀是我國一種非常好的方法，我們應該引以為榮。

Of course, conversion is involved, but the conversion is from misery to happiness, from bondage to liberation, from ignorance to enlightenment, not from one organized religion to another organized religion. Vipassana is a wonderful te, chnique of our country. We should be proud of it.

非常不幸地我們失去這個方法已經二千多年了。但很幸運地在我們鄰近的緬甸這個國家保留了它原始的純正風貌，從老師到學生，老師傳給學生一代一代的傳遞下來。雖然只是非常少數的人保存著它，但它的確保 存下來了；這就是為何我們現在可以把它帶回來的原因。善加利用這個 印度的美好遺產，我們國家的絕妙發現。善加利用它––––為了你自己， 也為了其他許多人。

It is very unfortunate that we lost this technique for two thousand years. It is very fortunate that a neighbouring country maintained it in its pristine purity, from Teacher to pupil, from Teacher to pupil, from generation to generation. Although only very few people maintained it, they did maintain it. That is why we are getting it back now. Make use of this wonderful heritage of India, the wonderful discovery of our country. Make use of it—in your own interest, and in the interest of so many others.

願這三天關于佛法的開示不要變成只是另一種智識上的娛樂。你可以到不同的地方去聽聽課程來娛樂你的心和智識，但是不要將這些法的開示當作一種智識的娛樂。試試這個方法，練習它，體驗它。在你的生命之 中騰出十天來學習這個古印度的科學，並且看看在你自身當中發生了什 麼。看看心和身是如何反應並且如何不斷地相互影響；看看痛苦是如何 生起、如何地增長，以及如何可以完全地根除。善加利用它，為你自己 好，為了你自身的利益，也為了你自身的解脫。

May these three days of Dharma talks not become just another subject of intellectual entertainment. You can go to different places to listen to discourses, to entertain your mind and to entertain your intellect. Don』t make these Dharma talks an intellectual entertainment. Give this technique a trial. Work on it. Experience it. Spare ten days of your life to learn this science of India and see what is happening within yourself. See how the mind and matter react and how they keep influencing each other. See how misery arises, how it multiplies, and how it can be totally eradicated. Make use of it for your own good, for your own benefit, for your own liberation.

願你們都能找出時間嘗試這個這麼好的方法，並且從痛苦之中解脫出 來。願你們每一位都能享有真正的安詳、真正的和諧、真正的快樂；真正的快樂、真正的快樂。

May all of you find time to give a trial to this wonderful technique and come out of your misery. May all of you enjoy real peace, real harmony, real happiness; real happiness, real happiness.