毗婆舍那的核心──審視你的心 The Essence of Vipassana: Observing Your Mind

The Essence of Vipassana: Observing Your Mind

　　毗婆舍那的核心──審視你的心

Begin practice by sitting up straight and paying attention. You can sit on the floor-, you can sit in a chair. At first, you need not fix your attention on much. Simply be mindful of in-and-out breathing. If you find it helpful, you can also repeat “Buddha,” “Dharmo,” or “Sangho” as a mantra while you watch the breath going in and out. In this awareness of breathing, you must not force. If you try to control your breathing, that is not yet correct. It may seem that the breathing is too short, too long, too gentle, too heavy. You may feel that you are not passing the breath properly, or you may not feel well. Just let it be, let it settle by itself. Eventually the breath will enter and exit freely. When you are aware of and firmly established in this entry and exit, that is correct breathing.

　　由坐直開始修行，然後再投注精神。你可以坐在椅子上，也可以坐在地上。剛開始時，你不須要太過集中注意力，只要去觀照呼吸的進出就可以了。如果你發現這樣有幫助的話，也可以將「逋哆」、「達摩」、「桑夠」，做為你在觀呼吸出入時反覆念的咒語。在這觀呼吸中，不可以去勉強它。假如你試圖去控制呼吸，那是不正確的。呼吸也許會看起來太短或太長，太細或太粗；也許會覺得呼吸不順暢或覺得不舒服。就讓它去吧!讓它自己穩定下來。最後，呼吸會恨自然的進出。當你覺知並穩固地專注在這出入息中時，才是正確的呼吸。

When you become distracted, stop and refocus your attention. At first, when you are focusing it, your mind wants it to be a certain way. But do not control it or worry about it. Just notice it and let it be. Keep at it. Samadhi will grow by itself. As you go on practicing in this way, sometimes the breath will stop, but here again, do not fear. Only your perception of the breath has stopped; the subtle factors continue. When the time is right, the breath will come back on its own as before.

　　當你分心時，停下來，重新再集中你的注意力。剛開始，在你注意呼吸時，你的心會想要控制它，但是，絕對不要去控制或擔心它，只要覺察它和讓它去，三摩地自然就會生起。就在你如此繼續修行之際，有時呼吸會停止，但微細的因素還在繼續進行，一旦時間到了，呼吸自然會回復以往的樣子。

If you can make your mind tranquil like this, wherever you find yourself-on a chair, in a car, on a boat-you will be able to fix your attention and enter into a calm state immediately. Wherever you are, you will be able to sit for meditation.

　　如果你能夠這樣使心靜下來，無論你在什麼地方──在椅子土、在車里、在船上，你都可以集中你的注意力，而立刻進入平靜的狀態；無論你在什麼地方，你都能夠坐禪。

Having reached this point, you know something of the Path, but you must also contemplate sense objects. Turn your tranquil mind toward sights, sounds, smells, tastes, touches, thoughts, mental objects, mental factors. Whatever arises, investigate it. Notice whether you like it or not, whether it pleases or displeases you, but do not get involved with it. This liking and disliking are just reactions to the world of appearances-you must see a deeper level. Then, whether something initially seems good or bad, you will see that it is really only impermanent, unsatisfactory, and empty. File everything that arises into those three categories-good, bad, evil, wonderful, whatever it is, put it there. This is the way of vipassana, by which all things are calmed.

　　到達這一點時，你對「道」便已經有些認知，但是你也必須去思惟(觀)外塵。把你平靜的心轉向色、聲、香、味、觸、法。不論什麼生起，就去審察它。覺察你喜歡它與否，它是否使你愉快或不愉快，但都不要被卷入其中。這種喜惡只是世間外相的反應──你必須洞徹更深的一層。然後，無論起初看起來似乎是好或壞的東西，你都會看到，事實上它只是無常、苦和空的。將一切生起的都歸入三法印中；好、壞、善、惡，無論是什麼，都歸到里面去，這就是昆婆舍那的方法，一切的事物也因此而平定下來。

Before long, knowledge and insight into impermanence, unsatisfactoriness, and emptiness will arise. This is the beginning of true wisdom, the heart of meditation, which leads to liberation. Follow your experience. See it. Strive continuously. Know the truth. Learn to give up, to get rid, to attain peace.

　　不久，對于無常、苦、空的智慧和內觀會生起，這就是真實智慧的開始，也是導致解脫的禪修核心。追蹤你的經驗，觀照它，繼續奮斗下去。認知真理，學習放下，舍棄以達到平靜。

When sitting in meditation, you may have strange experiences or visions such as seeing lights, angels, or buddhas. When you see such things, you should observe yourself first to find out what state the mind is in. Do not forget the basic point. Pay attention. Do not wish for visions to arise or not to arise. If you go running after such experiences, you may end up babbling senselessly because the mind has fled the stable. When such things do come, contemplate them. When, you have contemplated them, do not be deluded by them. You should consider that they are not yourself; they too are impermanent, unsatisfactory, and not self. Though they have come about, do not take them seriously. If they do not go away, re-establish your mindfulness, fix your attention on your breathing, and take at least three long inhalations and exhalations-then you can cut them off. Whatever arises, keep re-establishing your attention. Do not take anything as yourself-everything is only a vision or a construction of the mind, a deception that causes you to like, grasp, or fear. When you see such constructions, do not get involved. All unusual experiences and visions are of value to the wise person but harmful to the unwise. Keep practicing until you are not stirred by them.

　　坐禪時，你可能會有奇怪的經驗或幻影，如：見到光、天使或佛陀。當你看見這些東西時，你應該先審察你自己，以尋察心正處于什麼狀態。不要忘記基本的重點：要集中注意力，不要期望幻像生起或不要生起。如果你跟從這些經驗跑，到最後可能會喃喃囈語，不知所云，因為你的心已狂亂不已。如果這些東西真的來了，去觀照它們，不要被迷惑。你應該視它們為非你自己，因為它們都是無常、苦與無我的。雖然它們生起了，但不必太在意。如果它們不離去，就重新再提起你的正念，把注意力放在呼吸上，最少做三次深呼吸，如此一來，你便能去除它們。無論什麼生起，不斷地重建你的專注力，不要把任何東西視為你自己── 一切都只是一種幻覺或心的造作，一種造成你喜愛、執著或恐懼的騙術。當你看到這些造作時，不要被卷進去。所有不尋常的經驗與幻象對智者而言是有其價值，但對沒有智慧的人而言卻是有害的，繼續的修行下去，直到你不再受它們所擾動。

If you can trust your mind in this way, there is no problem. If it wants to be glad, you just know that this gladness is uncertain, unstable. Do not fear your visions or other experiences in practice, just learn to work with them. In this way, defilement can be used to train the mind, and you come to know the natural state of the mind, free from extremes, clear, unattached.

　　如果你能這樣信賴你的心，就沒問題了。如果心想要高興，就只須知道這種高興是不穩定的、不穩固的。不要害怕修行中的幻覺或其他經驗，只要學習怎樣去對治就好。如此一來，就可以用煩惱來訓練心，你也會逐漸知道心的自然狀態──解脫了極端。清明而不執著。

As I see it, the mind is like a single point, the center of the universe, and mental states are like visitors who come to stay at this point for short or long periods of time. Get to know these visitors well. Become familiar with the vivid pictures they paint, the alluring stories they tell, to entice you to follow them. But do not give up your seat-it is the only chair around. If you continue to occupy it unceasingly, greeting each guest as it comes, firmly establishing yourself in awareness, transforming your mind into the one who knows, the one who is awake, the visitors will eventually stop coming back. If you give them real attention, how many times can these visitors return? Speak with them here, and you will know every one of them well. Then your mind will at last be at peace.

　　依我的看法，心就好像一個單一的點──宇宙的中心，而心的狀態就如同到這點上，短期或長期駐留的訪客。去深人了解這些訪客，並熟悉那些為了誘惑你追隨它們所畫的生動畫面，和所講的迷人故事。但是不要放棄你的位子，它是四周唯一的一張椅子。如果你繼續不停地占有它，問候每位到訪的客人，將自己穩固的建立于覺醒中，把心轉變為一位覺知者、一個覺醒者，這些訪客終究會停止再來。如果你真正地去注意他們，這些訪客能回來多少次?就在當下與他們對話，你就會對每一個都了若指掌，如此一來，你的心終會住于平靜。