Mindfulness In Plain English - Chapter 11: Dealing with Distractions - I

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 11: Dealing with Distractions - I

第十一章分心的處理(上)

At some time, every meditator encounters distractions during practice, and methods are needed to deal with them. Some elegant stratagems have been devised to get you back on the track more quickly than trying to push your way through by sheer force of will. Concentration and mindfulness go hand-in-hand. Each one complements the other. If either one is weak, the other will eventually be affected. Bad days are usually characterized by poor concentration. Your mind just keeps floating around. You need some method of reestablishing your concentration, even in the face of mental adversity. Luckily, you have it. In fact you can take your choice from a traditional array of practical maneuvers.

每一位修行者都會有時在禪修中遇到分心，到時總需要有方法來應付。有些優美的方法可幫你快一點重回正軌，而無須完全依靠意志力去突圍。定力與靜觀力是手拉手一起行動的，它們互相補足，如果一方薄弱，另一方最終亦會受到影響。禪修時的壞日子往往與定力差有關，你的心在目標周圍漂浮不定，這個時候，縱使你處于心理逆境，仍需用一些方法去重新建立起你的定力。幸運地，你已得到了。事實上，你可從下述一系列的傳統實際策略中選取：

Maneuver 1: Time Gauging

策略一：時間估計

This first technique has been covered in an earlier chapter. A distraction has pulled you away from the breath, and you suddenly realize that you’ve been day-dreaming. The trick is to pull all the way out of whatever has captured you, to break its hold on you completely so you can go back to the breath with full attention. You do this by gauging the length of time that you were distracted. This is not a precise calculation. you don’t need a precise figure, just a rough estimate. You can figure it in minutes, or by idea significance. Just say to yourself, “Okay, I have been distracted for about two minutes” or “Since the dog started barking” or “Since I started thinking about money.” When you first start practicing this technique, you will do it by talking to yourself inside your head. Once the habit is well established, you can drop that, and the action becomes wordless and very quick. The whole idea, remember, is to pull out of the distraction and get back to the breath. You pull out of the thought by making it the object of inspection just long enough to glean from it a rough approximation of its duration. The interval itself is not important. Once you are free of the distraction, drop the whole thing and go back to the breath. Do not get hung up in the estimate.

這策略已在前面的章節中探討過了。有分心的東西出現，令你的注意力離開了呼吸，你突然發覺自己在做白日夢。要訣就是從任何吸引你的東西之中完全抽身而出，徹底打破它對你的束縛，好讓你重新全心全意地回到呼吸上來。你是靠估計分心了多少時間來實現的，沒有必要作精密計算，粗略地以多少分鍾來估計或以概念來描述即可。例如：只須對自己說：「唔！我已分心約兩分鍾了。」或是：「分心大約是從狗吠聲開始的。」或是：「分心是從我想著金錢開始的。」初習用此技巧時，你要在腦中自言自語，熟習之後，就無須自言自語，即可無言地、迅速地做得到。要牢記，根本重點是要離開分心的束縛，重新回到呼吸上來。你以分心之念為暫時的禪修對象，約略估計一下分心的時間即可。分心的時間多少並不重要，只須離開分心的束縛，就可忘記整個做法，迅速回到呼吸上來，不要被估計過程所拖累。

Maneuver 2: Deep Breaths

策略二：深呼吸幾次

When your mind is wild and agitated, you can often re-establish mindfulness with a few quick deep breaths. Pull the air in strongly and let it out the same way. This increases the sensation inside the nostrils and makes it easier to focus. Make a strong act of will and apply some force to your attention. Concentration can be forced into growth, remember, so you will probably find your full attention settling nicely back on the breath.

當內心興奮激動，難于馴服時，只須深呼吸幾次，就可重新建立起專注力。應強力地吸氣、強力地呼氣，這可增強空氣與鼻孔內的接觸感覺，使你更易集中心力；也要主動地運用意志力去加強注意。定力是可以運用身心力量來促使增長的，因此，你將會發覺，注意力很快便可重新安頓于呼吸之上了。

Maneuver 3: Counting

策略三：數息

Counting the breaths as they pass is a highly traditional procedure. Some schools of practice teach this activity as their primary tactic. Vipassana uses it as an auxiliary technique for re-establishing mindfulness and for strengthening concentration. As we discussed in Chapter 5, you can count breaths in a number of different ways. Remember to keep your attention on the breath. You will probably notice a change after you have done your counting. The breath slows down, or it becomes very light and refined. This is a physiological signal that concentration has become well-established. At this point, the breath is usually so light or so fast and gentle that you can’t clearly distinguish the inhalation from the exhalation. They seem to blend into each other. You can then count both of them as a single cycle. Continue your counting process, but only up to a count of five, covering the same five-breath sequence, then start over. When counting becomes a bother, go on to the next step. Drop the numbers and forget about the concepts of inhalation and exhalation. Just dive right in to the pure sensation of breathing. Inhalation blends into exhalation. One breath blends into the next in a never ending cycle of pure, smooth flow.

心中默默地數著氣息的出與入是一個非常傳統的方法，有些禪修宗派以之作為基本法門來教授，內觀禪則以之作為輔助手段，用來重新建立留意觀察能力，或用來增強定力。在第五章中我們談過，你可用不同的方法來數息，但記住要把注意力維持在呼吸之上。數息之後，你可能會注意到一種改變，氣息減慢了或變得輕細了，這是一個生理上的訊息，顯示定力已很好地建立起來。這個時候，氣息多會變得那麼輕快、柔和，乃至你無法清楚地辨認出呼氣與吸氣，它們好像混合在一起了，到時，你只須把呼與吸合而為一地數即可，但只可數到五便要回過來由一數起。如果數息變成一種煩擾，就要進行下一步驟，即停止數息，忘記呼出與吸入的概念，只管將心意直接潛入呼吸的純粹感覺之中。出息與入息融合為一，每一個氣息都與下一個氣息融合起來，形成一種沒有止境的、周期性的、純粹的平穩流動。

Maneuver 4: The In-Out Method

策略四：出入息默念法

This is an alternative to counting, and it functions in much the manner. Just direct your attention to the breath and mentally tag each cycle with the words “Inhalation…exhalation” or ’In…out”. Continue the process until you no longer need these concepts, and then throw them away.

這是數息的另一選擇，它的功能與數息頗為相似。只須將注意力投放在氣息之上，然後于每一個氣息周期在心中默念：「吸入…… 呼出。」或是「入…… 出。」如是地繼續做，直至你無須采用這些概念時，便可把它們掉開，無念地直接專注即可。

Maneuver 5: Canceling One Thought With Another

策略五：以一念消除另一念

Some thoughts just won’t go away. We humans are obsessional beings. It’s one of our biggest problems. We tend to lock onto things like sexual fantasies and worries and ambitions. We feed those though complexes over the years of time and give them plenty of exercise by playing with them in every spare moment. Then when we sit down to meditate, we order them to go away and leave us alone. It is scarcely surprising that they don’t obey. Persistent thoughts like these require a direct approach, a full- scale frontal attack.

有些念頭是怎麼樣也不肯離開的，我們人類是受情迷的眾生(受強迫觀念困擾的眾生)，這是我們的最大問題之一。我們習以為常地、自動地追逐某些東西，例如：性幻想、憂慮與野心等，多年來一直無時無刻滋養著這些錯綜複雜的病態想法，且一有空時就和它們玩耍，給予它們眾多強化的鍛鍊機會；到坐禪時，我們命令它們走開，好讓我們可獨處片刻，可是，它們不聽命令，這是一點也不出奇的。像這樣頑固的想法，要用一直接方式、全方位的正面突擊始得。

Buddhist psychology has developed a distinct system of classification. Rather than dividing thoughts into classes like ‘good’ or ‘bad’, Buddhist thinkers prefer to regard them as ‘skillful’ versus ‘unskillful’. An unskillful thought is on connected with greed, hatred, or delusion. These are the thoughts that the mind most easily builds into obsessions. They are unskillful in the sense that they lead you away from the goal of Liberation. Skillful thoughts, on the other hand, are those connected with generosity, compassion, and wisdom. They are skillful in the sense that they may be used as specific remedies for unskillful thoughts, and thus can assist you toward Liberation.

佛教心理學已發展了一套獨特的分類體系，與其將想法分為「好」與「壞」，佛學家推薦用「善巧(Skillful)」[1]與「不善巧(Unskillful)」。不善巧的想法與貪、瞋或痴等相聯系，這些想法就是心意最容易構造成的迷執(強迫性觀念)，說它們不善巧，是因為它們會令你偏離解脫的目標。至于善巧的想法，它們與布施、慈悲與智慧等相聯系，說它們善巧，是因為它們可對治不善巧的想法，且會助你邁向解脫。

You cannot condition Liberation. It is not a state built out of thoughts. Nor can you condition the personal qualities which Liberation produces. Thoughts of benevolence can produce a semblance of benevolence, but it’s not the real item. It will break down under pressure. Thoughts of compassion produce only superficial compassion. Therefore, these skillful thoughts will not, in themselves, free you from the trap. They are skillful only if applied as antidotes to the poison of unskillful thoughts. Thoughts of generosity can temporarily cancel greed. They kick it under the rug long enough for mindfulness to do its work unhindered. Then, when mindfulness has penetrated to the roots of the ego process, greed evaporates and true generosity arises.

解脫是無法用心理學上的條件作用(Conditioning)來達成的，因為它不是一種由思想所能建構成的狀態，用心理學上的條件作用也無法構成那些在解脫後始有的性格特質，仁慈的想法可產生相似的仁慈外表，那不是真的，有壓力時即會崩潰；同樣，慈悲的想法只可產生表面上的慈悲。因此，善巧的想法本身是不能令你脫離陷阱的，說它們是善巧的，只不過是因為它們可作解藥，用以化解不善巧思想之毒素。布施心可暫時消除貪念，把貪念隱藏片刻，好讓專注力有足夠時間去自由地發揮作用；等到專注力穿透，直達至「自我過程(EgoProcess)」的根源時，貪欲即煙消云散，而真正的布施心亦自會生起。

This principle can be used on a day to day basis in your own meditation. If a particular sort of obsession is troubling you, you can cancel it out by generating its opposite. Here is an example: If you absolutely hate Charlie, and his scowling face keeps popping into your mind, try directing a stream of love and friendliness toward Charlie. You probably will get rid of the immediate mental image. Then you can get on with the job of meditation.

這個原則可在你的日常禪修中運用，如果你被某種迷執(Obsession)[2]所困擾，可生起它的相反想法來消除之。舉例來說：如果你非常憎恨查里，而他的陰沉慍怒面孔又不停出現在你的腦海里，試向他散發一股慈愛及友善之輻射流，你多數可令當前的心理影像消除，跟著，你便可繼續你的禪修工作了。

Sometimes this tactic alone doesn’t work. The obsession is simply too strong. In this case you’ve got to weaken its hold on you somewhat before you can successfully balance it out. Here is where guilt, one of man’s most misbegotten emotions, finally becomes of some use. Take a good strong look at the emotional response you are trying to get rid of. Actually ponder it. See how it makes you feel. Look at what it is doing to your life, your happiness, your health, and your relationships. Try to see how it makes you appear to others. Look at the way it is hindering your progress toward Liberation. The Pali scriptures urge you to do this very thoroughly indeed. They advise you to work up the same sense of disgust and humiliation that you would feel if you were forced to walk around with the carcass of a dead and decaying animal tied around your neck. Real loathing is what you are after. This step may end the problem all by itself. If it doesn’t, then balance out the lingering remainder of the obsession by once again generating its opposite emotion.

有時候，單靠這個方法仍是不行，因為那個迷執實在太強了。在這種情況下，就要先削弱幾分它對你的操控力，然後才可有效地用此法去完全抵消它。這時內疚(Guilt)終于派上用場了，它是人類最拙劣的情緒之一。用心好好地看清楚你正想消除的情緒反應，認真地去考慮它；看清楚它給你的感受，看清楚它如何影響著你的生活、幸福、健康、以及你與別人的關系；看清楚它如何影響你在別人面前的形象；看清楚它阻礙你邁向解脫的方式。巴利文的佛教聖典催促你要非常徹底地去實踐這些活動，聖典忠告你要逐步生起厭離心[3]與在眾人面前受辱的感受，有如被迫要在頸項掛上動物之腐爛尸體去游街示眾一樣。你要追求的是真正的厭離(Loathing)，這一步驟本身也許已能完全解決你的問題，如果還未解決，可再用它的相反情感來抵消仍逗留不散的殘余迷執。

Thoughts of greed cover everything connected with desire, from outright avarice for material gain, all the way down to a subtle need to be respected as a moral person. Thoughts of hatred run the gamut from petty peevishness to murderous rage. Delusion covers everything from daydreaming through actual hallucinations. Generosity cancels greed. Benevolence and compassion cancel hatred. You can find a specific antidote for any troubling thought if you just think about it a while.

貪念包括一切與愛欲相應的東西，從對物質利益的坦率貪婪，一直到像有德行之人般那麼受人尊重的隱微需求，都包含在內。瞋心的范圍，由小氣易怒到殺氣騰騰的暴怒，都包括在內。痴念則包括白日夢乃至真的幻覺等一切東西。布施可抵消貪欲，慈悲可抵消瞋心，你只須考慮片刻，對任何煩擾你的妄念、惡念都可找到特定的適當對治。

Maneuver 6: Recalling Your Purpose

策略六：回想自己的禪修目的

There are times when things pop into your mind, apparently at random. Words, phrases, or whole sentences jump up out of the unconscious for no discernible reason. Objects appear. Pictures flash on and off. This is an unsettling experience. Your mind feels like a flag flapping in a stiff wind. It washes back and forth like waves in the ocean. At times like this it is often enough just to remember why you are there. You can say to yourself, “I’m not sitting here just to waste my time with these thoughts. I’m here to focus my mind on the breath, which is universal and common to all living beings”. Sometimes your mind will settle down, even before you complete this recitation. Other times you may have to repeat it several times before you refocus on the breath.

有時候，一些東西好像隨意地在腦中自動彈出。有些字、片語或完整的句子不知為何，忽然在「無意識」中冒出，一些物體出現了，一些圖畫斷斷續續地閃現，這都是些令人不安的體驗，你感到自心好像風中飄動的旗幟，又好像海洋的波浪一樣前後沖刷。遇到像這些情況時，只須回想一下自己為什麼在這里，就足以解決了。你可對自己說：「我在這里坐著，不是為了花時間在這些妄念上；我在這里是要把心意集中于氣息之上，而氣息是眾生所共同擁有的。」有時候，還未念完此誦文時，你的心已安定下來了。有時候，你要念誦多次，心才可重新集中于呼吸之上。

These techniques can be used singly, or in combinations. Properly employed, they constitute quite an effective arsenal for your battle against the monkey mind.

上述多種技巧可單獨使用，亦可因應情況地互相結合使用，若能適當地運用，它們就是你與心猿意馬搏斗時的有效軍械庫。

【注釋】

[1] 善巧(Skillful)：簡稱善。指順于真理、有益于自他及有益于今生與後世的。用來形容有漏與無漏之身口意行為。反之則是不善巧，或稱不善或惡。(漏，指煩惱)

[2] 迷執(Obsession)：迷惑和固執。迷，指迷于事理，執，指生起迷情之思而念念不舍。是不健康的、困擾人的、不由自主的強迫性的思緒與隨後出現的行為。有些似心理學上所說的情意結或情結(Complex)。佛教上所說的迷執，多特指對人生實相上的無常、苦、無我、不淨等執迷不悟，偏執人生是常、樂、我、淨等顛倒妄見，以致不斷作業受苦而不自知。

[3] 厭離心：厭惡與舍離之心。佛教認為要去除迷執習氣，必須勤習靜觀技巧，觀生死之中，虛假不實，如水上泡，速起速滅，往來流轉，猶如車輪。此身眾苦所集，一切皆是不淨，甚可厭離，始能獲得解脫知見，克服迷戀之情思，成就解脫。例如《雜阿含經》在卷一之第一經有言：

「世尊告諸比丘：『當觀色無常，如是觀者，則為正觀(正見)；正觀(正見)者則生厭離，厭離者喜貪盡，喜貪盡者說心解脫。如是觀受、想、行、識無常，如是觀者，則為正觀(正見)；正觀(正見)者則生厭離，厭離者喜貪盡，喜貪盡者說心解脫。如是比丘！心解脫者，若欲自證，則能自證：我生已盡，梵行已立，所作已作，自知不受後有。』如觀無常、苦、空、非我，亦復如是。時諸比丘聞佛所說，歡喜奉行。」