佛陀的啟示 第七章 修習：心智的培育 Chapter VII. Meditation or Mental Culture: Bhāvanā

Chapter VII. Meditation or Mental Culture: Bhāvanā

第七章 修習：心智的培育

The Buddha said: ‘O bhikkhus, there are two kinds of illness. What are those two? Physical illness and mental illness. There seem to be people who enjoy freedom from physical illness even for a year or two… even for a hundred years or more. But, O bhikkhus, rare n this world are those who enjoy freedom from mental illness even for one moment, except those who are free from mental defilements’ (i.e., except arahants). [1]

佛說：『比丘們！病有兩種。那兩種呢？肉體的病和心智的病。有人可以一年、兩年、甚至一百年、一百多年肉體都不生病。但是，比丘們啊！世間除了心無染著的人(就是說，除了阿羅漢以外〔注一〕，心智方面能有片刻不生病的的人，都是稀有難得的啊！』

The Buddha’s teaching, particularly his way of ‘meditation’, aims at producing a state of perfect mental health, equilibrium and tranquility. It is unfortunate that hardly any other section of the Buddha’ teaching is so much misunderstood as ‘meditation’, both by Buddhists and non-Buddhists. The moment the word ‘meditation’ is mentioned, one thinks of an escape from the daily activities of life; assuming a particular posture, like a statue in some cave or cell in a monastery, in some remote place cut off from society; and musing on, or being absorbed in, some kind of mystic or mysterious thought or trance. True Buddhist ‘meditation’ does not mean this kind of escape at all. The Buddha’s teaching on this subject was so wrongly, or so little understood, that in later times the way of ‘meditation’ deteriorated and degenerated into a kind of ritual or ceremony almost technical in its routine. [2]

佛的教誨，尤其是他所教的修習方法，其目的在培養健康、均衡和寧靜的心理，使臻完美。不幸的是：佛教中幾乎沒有什麼法門，像『修習』那樣被教徒及非教徒所誤解。只要一提到『修習』，馬上就使人想到逃避日常生活，擺起某種姿勢，像石窟里或寺院佛堂中的塑像一般，在遠離塵囂的處所，以從事某種秘密或神秘的冥想，或專住于神游。真正佛教的修習，完全不是這種的逃避。佛在這一主題方面所教的內容，大大的被誤解或極少的被了解。以致到了後世，修習方法變質敗壞，竟成為一種儀式，其手續繁雜幾乎成為專門學問了。〔注二〕

Most people are interested in meditation or yoga in order to gain some spiritual or mystic powers like the ‘third eye’, which others do not posses. There was some time ago a Buddhist nun in India who was trying to develop a power to see through her ears, while she was still in the possession of the ‘power’ of perfect eye-sight! This kind of idea is nothing but ‘spiritual perversion’. It is always a question of desire, ‘thirst’ for power.

大多數的人對于修習(或稱瑜伽)有興趣，其目的乃在獲得若干精神或秘密的力量，諸如為旁人所無的『第三只眼』等。若干年前，就曾有一位印度佛教尼師，想練成以耳視物的神通。而當時她的視力極好，並未喪失。這種念頭無他，只是精神顛倒而已；所以仍然只是渴求權力的貪欲在作祟。

The word meditation is a very poor substitute for the original term bhāvanā, which means ‘culture’ or ‘development’, i.e., mental culture or mental development. The Buddhist bhāvanā, properly speaking, is mental culture in the full sense of the term. It aims at cleansing the mind of impurities and disturbances, such as lustful desires, hatred, ill-will, indolence, worries and restlessness, skeptical doubts, and cultivating such qualities as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, tranquility, leading finally to the attainment of highest wisdom which sees the nature of things as they are, and realize the Ultimate Truth, Nirvāna.

英文中所用以代表巴利原文 bhavana (修習)的 meditation (沉思、冥索)一詞，十分不妥。Bhavana 的意義是培育、發展，尤指心智的培育與發展。肯定點說，佛教中的修習，正是百分之百的心智培育的意思。它的目的，在滌蕩淫欲、憎恚、怠惰、焦慮、不安、疑惑等心智方面的騷亂不淨，一方面又培育集中的注意力、清明的心智、知識、意志力、精進力、分析力、自信、歡喜心、寧靜的心境等優良品性，以冀最後導致如實知見一切事物本性的最高智慧，而證入最後的真理、涅槃。

There are two forms of meditation. One is the development of mental concentration (samatha or samādhi), of one-pointedness of mind (cittekaggatā, Skt, cittaikāgratā), by various methods prescribed in the texts, leading up to the highest mystic states such as ‘the Sphere of Nothingness’ or ‘the Sphere of Neither-Perception-nor-Non-Perception’. All these mystic states, according to the Buddha, are mind-created, mind-produced, conditioned (samkhata). [3] They have nothing to do with Reality, Truth, Nirvāna. This form of meditation existed before the Buddha. Hence it is not purely Buddhist, but it is not excluded from the field of Buddhist meditation. However it is not essential for the realization of Nirvāna. The Buddha himself, before his Enlightenment, studied these yogic practices under different teachers and attained to the highest mystic states; but he was not satisfied with them, because they did not give complete liberation, they did not give insight into the Ultimate Reality. He considered these mystic states only as ‘happy living in this existence’ (ditthadhammasukhavihāra), or ‘peaceful living’ (santavihāra), and nothing more. [4]

修習有兩種。一種是發展注意力使能集中，所謂心一境性(亦稱奢摩他、三摩地、止等)。經中有許多方法，修之可達到最高的神秘境界如無所有處、非想非非想處等。這些境界，跟據佛說，都是心造心生的、是緣成的(有為法)。它們與實相、真理、涅槃無關。這一種的修習，在佛世以前已經有了。因此，它不是純粹佛教的，但是佛教也並未將它從佛教的修習方法中剔除。可是這種方法並不是證入涅槃的要件。佛在自己証正覺以前，就曾在不同的師門下，學過這種瑜伽法門，而達到了最高的神秘境界。可是，他並不以之為滿足，因為它們並不能予他以徹底的解脫，也不能使他親見最終的實相。他認為這種神秘境界只是『此生中愉快的生活』或『平靜的生活』，如此而已。〔注三〕

He therefore discovered the other form of ‘meditation’ known as vipassanā (Skt. Vipaśyanā or vidarśanā), ‘Insight’ into the nature of things, leading to the complete liberation of mind, to the realization of the Ultimate Truth, Nirvāna. This is essentially Buddhist ‘meditation’, Buddhist mental culture. It is an analytical method based on mindfulness, awareness, vigilance, observation.

因此，他發明了另一種的修習，叫做毗婆舍那(觀)，深刻地察照萬物的本性，以導致心靈的完全解脫，而證入最終的真理、涅槃。這才是主要的佛教的修習的方法、佛教的心智培育法。它是跟據觀察、警覺、洞照與憶念而作的一種分析法。

It is impossible to do justice to such a vast subject in a few pages. However an attempt is made here to give a very brief and rough idea of the true Buddhist ‘meditation’, mental culture or mental development, in a practical way.

在區區數頁短紙中，要詳論這一廣泛的議題，是不可能的。以下只是一個簡單粗淺的嘗試，以略明真正的佛教修習——心智的培育或心智的發展——其實用的方法為如何而已。

The most important discourse ever given by the Buddha on mental development (‘meditation’) is called the Satipatthāna-sutta ‘The Setting-up of Mindfulness’ (No. 22 of the Digha-nikāya, or No. 10 of the Majjhima-nikāya). This discourse is so highly venerated in tradition that it is regularly recited not only in Buddhist monasteries, but also in Buddhist homes with members of the family sitting round and listening with deep devotion. Very often bhikkhus recite this sutta by the bed-side of a dying man to purify his last thoughts.

佛所說的法中，有關心智發展(修習)的最重要的一部經，叫做《念住經》(巴利文《長部第二十二經》或《中部第十經》)。這部經傳統上極受尊敬。不但在寺院中經常定時背誦，在佛教家庭中亦復如是，而尤家人團坐虔誠聆聽。比丘們亦常在垂死人的病榻邊讀誦此經，以淨化臨終者最後的念頭。

The ways of ‘meditation’ given in this discourse are not cut off from life, nor do they avoid life; on the contrary, they are all connected with our life, our daily activities, our sorrows and joys, our words and thoughts, our moral and intellectual occupations.

這經中所創導的修習方法，既不離世亦不遁世。相反的，它與我們的生活、日常的活動、我們的憂悲喜樂、我們的語言思想、我們所從事的道德與理性的活動，靡不相關。

The discourse is divided into four main sections: the first section deals with our body (kāya), the second with our feelings and sensation (vedanā), the third with the wind (citta), and the fourth with various moral and intellectual subjects (dhamma).

這部經共分四大部份：第一部分是關于身體的，第二部分關于感覺與感受，第三部分關于心智，第四部分則關于各種道德的與理性的課題(法)。

It should be clearly borne in mind that whatever the form of ‘meditation’ may be, the essential thing is mindfulness or awareness (sati), attention or observation (anupassanā).

這里有一事必須明白牢記：不論修習什麼方法，要緊的是念念分明，憶持不忘，並須注意觀察。

One of the most well-known, popular and practical examples of ‘meditation’ connected with the body is called ‘The mindfulness or Awareness of in-and-out breathing’ (ānāpānasati). It is for this ‘meditation’ only that a particular and definite posture is prescribed in the text. For other forms of ‘meditation’ given in this sutta, you may sit, stand, walk, or lie down, as you like. But, for cultivating mindfulness of in-and-out breathing, one should sit, according to the text, ‘cross-legged, keeping the body erect and mindfulness alert’. But sitting cross-legged is not practical and easy for people of all countries, particularly for Westerners. Therefore, those who find it difficult to sit cross-legged may sit on a chair, ‘keeping the body erect and mindfulness alert’. It is very necessary for this exercise that the mediator should sit erect, but not stiff; his hands placed comfortably on his lap. Thus seated, you may close your eyes, or you may gaze at the tip of your nose, as it may be convenient to you.

有一個最為人所熟知、喜好而又是最實用的修習法門，叫做『憶念出入息法(數息觀)』。這是與身體有關的。只有在修習這一法門時，才需要采取一種經中指定的特別姿勢。經里所指示的其他修習方法，就無此限制，無論行住坐臥都可隨意為之。但修習數息觀則必須跟據經典趺跏而坐，保持身軀端直而心念警覺。趺跏而坐不易實行，非一切國家人士(尤其是西方人士)所能清輕易辦到。因此，趺跏坐有困難的人，可以坐在椅子上，只要身體端直，心神警覺就行。這項修習中，端坐極為重要，但不是僵坐。兩手須很舒適地擱在膝上。如此坐定後，可將兩眼閉合，或凝視鼻端，隨各人方便為之。

You breathe in and out all day and night, but you are never mindful of it, you never for a second concentrate your mind on it. Now you are going to do just this. Breathe in and out as usual, without any effort or strain. Now, bring your mind to concentrate on your breathing-in and breathing-out; let your mind watch and observe your breathing in and out; let your mind be aware and vigilant of your breathing in and out. When you breathe, you sometimes take deep breaths, sometimes not. This does not matter at all. Breathe normally and naturally. The only thing is that when you take deep breaths you should be aware that they are deep breaths, and so on. In other words, your mind should be so fully concentrated on your breathing that you are aware of its movements and changes. Forget all other things, your surroundings, your environment; do not raise your eyes and look at anything. Try to do this for five or ten minutes.

每人日夜呼吸不停，但自己絲毫不覺，因為從未有人以分秒的時間，將心神貫注在呼吸上。而如今要做的，正是這個。(方法是)照平時一樣的一呼一吸，絲毫不要用力。只將精神集中于這呼出吸入上，凝神觀察這吸進呼出的動作，保持對這呼吸的警覺，使時刻都了了分明于這一動態。你呼吸時，有時深，有時淺。這並不打緊，只顧自自然然的呼吸去。惟一的一點是你在深呼吸時，心中須有數這些是深呼吸，如此這般。換言之，你的心力須集中在呼吸上，使你對于它的動作變化，無不了然于心。忘掉你的周圍環境以及其他一切事物，不可抬眼視物，這樣的試練五至十分鍾。

At the beginning you will find it extremely difficult to bring your mind to concentrate on your breathing. You will be astonished how your mind runs away. It does not stay. You begin to think of various things. You hear sounds outside. Your mind is disturbed and distracted. You may be dismayed and disappointed. But if you continue to practice this exercise twice daily, morning and evening, for about five or ten minutes at a time, you will gradually, by and by, being to concentrate your mind on your breathing. After a certain period, you will experience just that split second when your mind is fully concentrated on your breathing, when you will not hear even sounds nearby, when no external world exists for you. This slight moment is such a tremendous experience for you, full of joy, happiness and tranquility, that you would like to continue it. But still you cannot. Yet if you go on practising this regularly, you may repeat the experience again and again for longer and longer periods. That is the moment when you loose yourself completely in your mindfulness of breathing. As long as you are conscious of yourself you can never concentrate on anything.

開頭的時候，你會發覺全神灌注在呼吸上，非常的不容易。你會奇怪你的心這麼這樣會跑，它就是不肯停下來。你想東想西，耳中只聽到外面的聲音。你的腦筋混亂、思緒紛飛。你也會覺得沮喪失望。但是如果你繼續不停的練習，每天早晚各一次，每次五至十分鍾，慢慢的，你的心就會集中在呼吸上了。過了一段時間，你就會經驗到一剎那(的定境)，你的心神全部灌注在呼吸上，連近身的聲音也都充耳不聞，一時間外境俱泯。這一短時間的(定境)，是一種了不起的經驗，充滿了喜悅與寧靜。你但願能繼續保持它，但是這時你還作不到這一點。不過只要你經常不停的練習，這種經驗可以一次又一次的發生，而每次定的時間也會逐漸加長。這就是你系心于呼吸上至忘我之境的時候了。只要你老覺得有你自己存在，你就不能集中注意力于任何別的東西。

This exercise of mindfulness of breathing, which is one of the simplest and easiest practices, is meant to develop concentration leading up to very high mystic attainments (dhyāna). Besides, the power of concentration is essential for any kind of deep understanding, penetration, insight into the nature of things, including the realization of Nirvāna.

這個念念不離呼吸的修習法，是最簡單、最容易的一種。其目的在發展注意力，以達到非常高的禪定境界。此外，集中注意力(定力)，對于任何深刻的了解、深透的內觀，以洞察萬物的本性包括體證涅槃，都是不可或缺的。

Apart from all this, this exercise on breathing gives you immediate results. It is good for your physical health, for relaxation, sound sleep, and for efficiency in your daily work. It makes you calm and tranquil. Even at moments when you are nervous or excited, if you practice this for a couple of minutes, you will see for yourself that you become immediately quiet and at peace. You feel as if you have awakened after a good rest.

除了這些，呼吸的練習更有立竿見影的效驗。它對你健康上大有裨益；能增進你的安眠，松弛緊張的身心，增進日常工作的效率。它能使你寧靜安詳。即令在你精神緊張或興奮的時候，如果練習幾分鍾的數息，你就會馬上覺得安靜平定了下來，好像在一段休息之後剛剛覺醒一般。

Another very important, practical, and useful form of ‘meditation’ (mental development) is to be aware and mindful of whatever you do, physically or verbally, during the daily routine of work in your life, private, public or professional. Whether you walk, stand, sit, lie down, or sleep, whether you stretch or bend your limbs, whether you look around, whether you put on your clothes, whether you talk or keep silence, whether you eat or drink, even whether you answer the calls of nature- in these and other activities, you should be fully aware and mindful of the act you perform at the moment. That is to say, that you should live in the present moment, in the present action. This does not mean that you should not think of the past or the future at all. On the contrary, you think of them in relation to the present moment, the present action, when and where it is relevant.

另一種非常重要、實用而有益的修習方法(心智的發展)是：不論在做什麼事情的時候，動手也好，日常起居也好，從事公私工作也好，要時刻念茲在茲了了分明于你的每一舉動。你或臥或立或坐或行，或安眠，或曲臂伸腿，回顧前瞻，穿衣吃飯，言談靜默，大小便利，凡此一切以及其他種種活動，你必須時時刻刻了了分明于你所作的每一動作。也就是說，你必須生活在當前的瞬間中、現在的行為中。這並不是說你不應想到過去未來。相反的，你在與眼前的時刻行為有關的方面，一樣可以想到過去未來。

People do not generally live in their actions, in the present moment. They live in the past or in the future. Though they seem to be doing something now, here, they live somewhere else in their thoughts, in their imaginary problems and worries, usually in the memories of the past or in desires and speculations about the future. Therefore they do not live in, nor do they enjoy, what they do at the moment. So they are unhappy and disconnected with the present moment, with the work at hand, and naturally they cannot give themselves fully to what they appear to be doing.

一般的人，並不生活在他們眼前的生活中，他們都生活在過去或未來里。雖然看外表他們似乎是在此時此地做著些什麼，實際上，他們是生活在他們思想中的另一世界里，生活在虛構的問題與苦悶里。通常他們是活在過去的記憶中，或對未來的欲望與懸揣之中。因此，他們並不生活在他們目前在做的工作里，也不樂于這工作。所以，他們就對現況不滿、不開心，而自然而然的不能對當前像是在做的工作，獻出全部的身心了。

Sometimes you see a man in a restaurant reading while eating a very common sight. He gives you the impression of being a very busy man, with no time even for eating. You wonder whether he eats or reads. One may say that he does both. In fact, he does neither, he enjoys neither. He is strained, and disturbed in mind, and he does not enjoy what he does at the moment, does not live his life in the present moment, but unconsciously and foolishly tries to escape from life. (This does not mean, however, that one should not talk with a friend while having lunch or dinner.)

有時你在餐館里，看見有人一邊吃飯一邊閱讀，這是一種很常見的事。他給你的印象是一個大忙人，連吃東西都沒有時間。你不知道他到底是在吃東西，還是在閱讀。你也許可以說他正兩事一起做，而實際上，他那樣也沒做，也那樣都做得沒味道。他的心神不寧而緊張，不樂意做目前正在做的事，不生活在眼前的瞬間，卻不知不覺地、愚蠢地想要逃避人生。(這意思卻不是說在吃飯的時候不可以和朋友談天)。

You cannot escape life however you may try. As long as you live, whether in a town or in a cave, you have to face it and live it. Real life is the present moment-not the memories of the past which is dead and gone, nor the dreams of the future which is not yet born. One who lives in the present moment lives in the real life, and he is happiest.

不論你想什麼辦法，你都無法逃避人生。只要你活著，不管是在村鎮里，還是在岩窟里，你必須面對人生而生活。真正的生活，是眼前的瞬間，不是已經死掉而消逝了的過去回憶，也不是尚未出生的未來夢想。一個生活在眼前的瞬間中的人，所過的才是真正的人生，而他也是最快樂的人。

When asked why his disciples, who lived a simple and quiet life with only one meal a day, were so radiant, the Buddha replied: ‘They do not repent the past, nor do they brood over the future. They lived in the present. Therefore, they are radiant. By brooding over the future and repenting the past, fools dry up like green reeds cut down (in the sun).’ [5]

有人問佛，為什麼他的弟子們過著簡單平靜的生活，每天只吃一餐，卻如此精神煥發？佛說：『他們不悔既往，不瞑索將來。他們生活在現前的時間中，因此他們都神采奕奕。愚蠢的人，又冥索未來，又追悔過去，就像碧綠的蘆葦在驕陽中被刈斷一般，一下子就枯萎了。』〔注四〕

Mindfulness, or awareness, does not mean that you should think and be conscious ‘I am doing this’ or ‘I am doing that’. No. Just the contrary. The moment you think ‘I am doing this’ you become self-conscious, and then you do not live in the action, but you live in the idea ‘I am’, and consequently your work too is spoilt. You should forget yourself completely, and lose yourself in what you do. The moment a speaker becomes self-conscious and thinks ‘I am addressing an audience’, his speech is disturbed and his trend of thought broken. But when he forgets himself in his speech, in his subjects, then he is at his best, he speaks well and explains thing clearly. All great work- artistic, poetic, intellectual or spiritual- is produced at those moments when its creators are lost completely in their actions, when they forget themselves altogether, and are free from self-consciousness.

修習念住法，並不是要你想或是覺得『我在做這個』、『我在做那個』。不對！恰正相反。你一想到『我再做這個』，你就覺得有個自己而不能生活在你的行為中了。你是生活在『我存在』的意念里，而你的工作也就糟蹋了。你應當完全忘了自己，而全心全意的浸潤在工作中。一個演講者一自覺到『我對聽眾演講』，他的講話就混亂了，思緒也不連貫了。但是如果他一心講演他的題目，整個地忘了自己，他的表現才是最好的。他一定講得很精彩，解釋的很明白。一切偉大的傑構，藝術的、詩歌的、智識的、心靈的，都是在它們的創作人完全浸潤在工作中的時候所產生的，在他們完全忘我而不自覺的時候所產生。

This mindfulness or awareness with regard to our activities, taught by the Buddha, is to live in the present moment, to live in the present action. (This is also the Zen way which is based primarily on this teaching.) Here in this form of meditation, you haven’t got to perform any particular action in order to develop mindfulness, but you have only to be mindful and aware of whatever you may do. You haven’t got to spend one second of your precious time on this particular ‘meditation’: you have only to cultivate mindfulness and awareness always, day and night, with regard to all activities in your usual daily life. These two forms of ‘meditation’ discussed above are connected with our body.

這個佛所傳授的，在一切時中都要念念分明(的念住法)，也就是要生活在眼前的一瞬間里，生活在眼前的活動里。(禪宗的方法，也是脫胎于此項教導。)在這一種修習法門里，你無須實施某種特定的活動才能發展念念分明的能力。你只須隨時了知你所做的一切事，你不必專為特定的修習方法花費一秒鍾的寶貴時間。你只要養成經常警覺的習慣，不分晝夜，在日常生活中的一切活動上，時刻都了了分明就可以了。上述兩種修習方法，都與我們的身體有關。

Then there is a way of practicing mental development (‘meditation’) with regard to all our sensations or feeling, whether happy unhappy or neutral. Let us take only one example. You experience an unhappy, sorrowful sensation. In this state your mind is cloudy, hazy, not clear, it is depressed. In some cases, you do not even see clearly why you have that unhappy feeling. First of all, you should learn not to be unhappy about your unhappy feeling, not to be worried about your memories. But try to see clearly why there is a sensation or a feeling of unhappiness, or worry, or sorrow. Try to examine how it arises, its cause, how it disappears, and its cessation. Try to examine it as if you are observing it from outside, without any subjective reaction, as a scientist observes some object. Here, too, you should not look at it as ‘my feeling’ or ‘my sensation’ subjectively, but only look at it as ‘a feeling’ or ‘a sensation’ objectively. You should forget again the false idea of ‘I’. When you see its nature, how it arises and disappears, your mind grows dispassionate towards that sensation, and becomes detached and free. It is the same with regard to all sensations or feelings.

還有一種發展心智的方法，是關系我們的一切感受的；愉快的、不愉快的、既非愉快亦非不愉快的。舉一個例子：比方你正經驗到一種不快樂而悲哀的情緒。在這種情況下，你的頭腦模糊不清，情緒低落。有時候，你甚至于不明白為什麼會有這種不快的情緒。第一，你得先訓練自己不為不快的情緒而不快，不要為了煩惱而益增煩惱。而須設法清楚的看到為什麼會有不快、煩惱或悲哀的情緒或感覺。設法審察它如何生起，生起的原因，以及如何消失，如何止息。要以一種置身事外的態度去觀察審度它，不要有絲毫主觀的反應；須像科學家觀察事物一樣。在這里，你也不可以『我的感覺』、『我的情緒』的主觀態度來看它，而只應客觀地視之為『一種感覺』、『一種情緒』。你又得忘掉『我』的虛妄觀念。你一旦看出它的本質，它如何生起，如何消失，你心中對這情緒就漸漸的變得冷靜淡漠，無動于中，而成為超脫自在。對于一切感受與情緒都是如此。

Now let us discuss the form of ‘meditation’ with regard to our minds. You should be fully aware of the fact whenever your mind is passionate or detached, whenever it is overpowered by hatred, ill-will, jealousy, or is full of love, compassion, whenever it is deluded or has a clear and right understanding, and so on and so forth. We must admit that very often we are afraid or ashamed to look at one’s own mind as one looks at one’s face in a mirror. [6]

現在來談談有關心的修習。在你的情感熱烈奔放或泰然自若的時候，心中充滿嗔恚、嫉妒或是柔情、慈悲的時候，頭腦昏迷惶惑或是清楚明了的時候，凡此等等的時候，你對這種種情況都須完全有數。我們必須承認，我們常常不敢或羞于觀察自心；所以，我們寧願逃避它。我們應當勇敢誠懇的去正視自己的心念，就像在鏡中看自己的臉一樣。〔注五〕

Here is no attitude of criticizing or judging, or discriminating between right and wrong, or good and bad. It is simply observing, watching, examining. You are not a judge, but a scientist. When you observe your mind, and see its true nature clearly, you become dispassionate with regard to its emotions, sentiments and states. Thus you become detached and free, so that you may see things as they are.

這時，我們的態度，不是批評裁判，也不是分辨是非善惡，只是單純的觀察、偵視、審度。你不是一位法官，而是一位科學家。你觀察你的心，清清楚楚地看到它的真實性質時，你就不再會對它的情感、情緒與各種狀態產生意象。這一來你就變得超脫自在，而能夠如實了知萬物的本來面目了。

Let us take one example. Say you are really angry, overpowered by anger, ill-will, and hatred. It is curious, and paradoxical, that the man who is in anger is not really aware, not mindful that he is angry. The moment he becomes aware and mindful of that state of his mind, the moment he sees his anger, it becomes, as if it were, shy and ashamed, and begins to subside. You should examine its nature, how it arises, how it disappears. Here again it should be remembered that you should not think ‘I am angry’, or of ‘my anger’. You should only be aware and mindful of the state of an angry mind. You are only observing and examining an angry mind objectively. This should be the attitude with regard to all sentiments, emotions, and states of mind.

舉一個例來說：比方你真的生氣了。氣憤與憎恨心理使你失去了理性。奇怪而矛盾的是：一個生氣的人，並不真正的知道他在生氣。一旦他察覺這一心境，看到自己在生氣，他的怒火就好像變得不好意思，似乎自知其可恥而開始平息。你應當審察它的性質，如何生起？如何消失？這時你又須切記：不可想『我在生氣』或想到『我的怒火』。你只須明白了知你生氣的心情，以客觀的態度去觀察它、審查它。對一切情緒、情感與心境，都應采取這一態度。

Then there is a form of ‘meditation’ on ethical, spiritual and intellectual subjects. All our studies, reading discussions, conversation and deliberations on such subjects are included in this ‘meditation’. To read this book, and to think deeply about the subjects discussed in it, is a form of meditation. We have seen earlier[7] that the conversation between Khemaka and the group of monks was a form of meditation which led to the realization of Nirvāna.

另外，還有一種對于倫理、心靈與理性方面問題的修習。我們對這類課題所做的一切研究、閱讀、商討、談論、思索，都包括在這類修習之內。閱讀本書並對書內所討論的題目作深刻的思考，都是一種修習。在前面，我們已經看到差摩迦與一群比丘的一席話曾導致全體共證涅槃。這也是一種修習。

So, according to this form of meditation, you may study, think, and deliberate on the Five Hindrances, (Nivarana), namely:

因此，用這一種的修習方法，你可以研究、思量、審度下列的五蓋：

lustful desires (kāmacchanda) ill-will, hatred or anger (vyāpāda) torpor and languor (thina-middha) restlessness and worry (uddhacca-kukkucca), sceptical doubts (vicikicchā)

(一)貪欲，(二)嗔恚，(三)睡眠，(四)掉悔，(五)疑法。

These five are considered as hindrances to any kind of clear understanding, as a matter of fact, to any kind of progress. When one is over-powered by them and when one does not know how to get rid of them, then one cannot understand right and wrong, or good and bad.

這五蓋就是防礙任何明覺，事實上也就是防礙任何進步的五種障礙。一個人如果被這五蓋所覆蔽而不知怎樣去祛除它們，他就不能分辨是非善惡。

One may also ‘meditate’ on the Seven Factors of Enlightenment (Bojjhanga). They are:

你也可以修習七覺支，就是：

Mindfulness (sati), i.e., to be aware and mindful in all activities and movements both physical and mental, as we discussed above

(一)念覺支：無論在從事精神或肉體活動的時候，隨時保持念念分明，如前文所述。

Investigation and research into the various problems of doctrine (dhamma-vicaya). Included here are all our religious, ethical and philosophical studies, reading, researches, discussions, conversation, even attending lectures relating to such doctrinal subjects

(二)擇法覺支：鑽研探究各種有關教義的問題。這包括一切宗教、倫理、以及哲學的學習、閱讀、研究、討論、交談、和參考有關教義的專題演講等。

Energy (viriya), to work with determination till the end

(三)精進覺支：以堅定的決心，努力不懈，以底于成。

Joy (piti), the quality quite contrary to the pessimistic, gloomy or melancholic attitude of mind

(四)喜覺支：與消極、憂郁、悲愁、適正相反的心里狀態。

Relaxation (passaddhi) of both body and mind. One should not be stiff physically or mentally

(五)輕安覺支：身心的松弛，勿令身心僵硬呆滯。

Concentration (samādhi), as discussed above

(六)定覺支：前文已論及。

Equanimity (upekkhā), i.e., to be able to face life in all its vicissitudes with calm of mind, tranquillity, without disturbance.

(七)行舍覺支：以寧靜安詳、不懼不亂的心情，應付人生一切變故。

To cultivate these qualities the most essential thing is a genuine wish, will, or inclination. Many other material and spiritual conditions conductive to the development of each quality are described in the texts.

要培育這些德性，最重要的事，是要有一個真正的誓願，立定一個百折不撓的志向。至于發展上述每一種品性所必須具備的物質以及精神條件，本書中另有敘述。

One may also ‘meditate’ on such subjects as the Five Aggregates investigating the question ‘What is a being?’ or ‘What is it that is called I?’ or on the Four Noble Truths, as we discussed above. Study and investigation of those subjects constitute this fourth form of meditation, which leads to the realization of Ultimate Truth.

你也可以用五蘊做修習的題目，如參究『何為眾生？』『叫做我的是什麼？』等問題。也可以用四諦，如前文所論。參究這些問題，就構成第四種的修習方法(即法念住)，以導致最高真理的親證。

Apart from those we have discussed here, there are many other subjects of meditation, traditionally forty in number, among which mention should be made particularly of the four Sublime States:(Brahma-vihāra): (I) extending unlimited, universal love and good-will (mettā) to all living beings without any kind of discrimination, ‘just as a mother loves her only child’; (2) compassion (karunā) for all living beings who are suffering, in trouble and affliction; (3) sympathetic joy(muditā) in other’ success, welfare and happiness; and (4) equanimity (upekkhā) in all vicissitudes of life.

除了在這里所討論者以外，尚有許多修習的題目。照傳統說共有四十種之多。其中特別值得一提的，是所謂四無量心的修習。(一)慈心無量：將無限量的慈心，普愛一切眾生，不分軒輊，猶如慈母鍾愛獨子，一般無二。(二)悲心無量：對一切在災難痛苦中的眾生，普遍以悲心護持被覆。(三)喜心無量：對他人的成功、福祉及快樂，寄以無限同情的喜悅。(四)舍心無量：對人生一切變遷泰然自若。

[1] A (Colombo, 1929), p. 276.

[2] The Yogāvacara’s Manual (Edited by T.W. Rhys Davids, London, 1896), a text on meditation written in Ceylon probably about the 18th century, shows how meditation at the time had generated into a ritual of reciting formulas, burning candles, etc. See also Chapter VII on the Ascetic Ideal, History of Buddhism in Ceylon by Walpola Rahula, (Colombo, 1956), pp. 199 ff.

[3] See Above p.38.

[4] See Sallekha-sutta (no. 8), of M.

[5] S I (PTS), p. 5.

[6] M I (PTS), p. 100.

[7] See above p. 65

注釋：

一：見一九二九年哥崙坡《增支部經》第二七六頁。

二：錫蘭十八世紀時的一本著作『瑜珈行者手冊』(一八九六年倫敦．戴維茲氏校訂本)，證明當時的修習內容已敗壞到成為一個誦經燃燭的儀式而已。關于此點，並請參閱本書著者所著『錫蘭佛教史』(一九五六年哥崙坡版)第十二章『苦行主義』第一九九頁起各段。

三：見《中部經》第八 Sullekha Sutta。

四：見巴利文學會版《雜部經》第一集第五頁。

五：見同版《中部經》第一集第一○○頁。