第三天 修习心的净化
Day Three: Practising Purification of the Mind
各位法友们﹕今晚我们又重聚于此，一起在这个正法的恒河畔，了解什么是纯净的法，什么是没有派别意識的法。让我们來了解如何修习纯净 的法﹔如何过着一种正法的生活以及如何从纯净的正法之中获得利益。
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」应该与派别意識分开來谈。法绝不应该和印度教的法、佛教的法、 耆那教的法、回教的法、基督教的法、锡克教的法等等混淆在一起。法 是普遍性的自然法则，法适用于每一个人及一切时空﹔它是自然的法 则，能使我们的心远離一切杂染不净、远離所有负面的心态和烦恼。透 过正法的修习，净化了我们的心，使内心充满了爱、慈悲、随喜与平等 心。纯净的心帮助我们能有一个美好、健康的生活，它不仅有利于你自身，同时也利益了他人。任何人都能够过着合于正法的生活。
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.
一个人可以继续称呼自己是印度教徒、回教徒、佛教徒、耆那教徒、锡克教徒或 拜火教徒﹔一个人可以称呼自己是婆羅门或不是婆羅门﹔一个人可以 称呼自己是旁遮普人或是坦米尔人﹔一个人可以称呼自己是印度人或 巴基斯坦人﹕这都没有什么关系，不会有什么差别。人類就是人類。如 果一个人了解自然的基本法则，依自然的法则生活，不违反自然法则， 他的生活就会过得安详、和谐﹔相反的，由于愚痴无明，有些人违反了 自然法则，那么他(她)必然会变得不快樂而痛苦。一个人可以用这个 名字或那个名字，可以从事这种仪式或那种仪式，可以相信这个哲理或 那个哲理﹕这些差别并不重要，法则就是法则、法就是正法。心的清净 无垢是正法，心的烦恼染污是非法，一个人必须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.
法的基础是道德、是戒律。一个人不应该以任何身体或言语的行为來扰亂其它众生的和谐与安详。而且不应以任何身体或是言语的行为來伤害 或危害其它的生命。法的基础就是戒律、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.
一个人如何过着道德的生活呢﹖必须要发展出对心的自主能力。我们的 先贤、觉悟者已经给了我们一个非常科学的方法。法是一种心和身的纯科学，是心和身之间的交互作用。由于我们不了解这个身心的交互作用和内在深处不断在发生的事实，因而不断地产生负面心态。而且，我们 还不断地将这些负面心态扩大，换句话說，我们是不断地将自身的痛苦 扩大﹔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.
一个人不应该只是在智識的层面上了解自然的法则。只透过听闻课程、 听闻法的开示、讀诵经典、讨論、理智地推理或情感的作用，我们是无法真正了解自然的法则的。也许这会让我们愈來愈困惑也說不定。要真 正地了解法、了解自然的法则，唯一的方法就是亲自去体验它。我们必 须亲身去体验实相、体验自然的法则。我们必须在法的道路上，一步一 步不断地去了解这个普遍性的法则。
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础。表面上看來，当我们过着道德的生活，我们 就不会伤害其他的社会大众﹔似乎我们是对他人慈悲，我们不伤害他人，让他们生活在快樂和安详之中。但是，在更深的层面上在法的层面、法则的层面上、在普遍性的自然法则当中实际上我们是对自己慈悲。
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.
那些已经走在法的道路上的人们，应该要了解，每一次你违反了戒律， 违反了任何道德上的戒律任何时刻你以身体或言语上的行为伤害或危害他人时你已经开始在伤害你自己了。实际上你是先伤害了你自己在伤害他人的。因为你必须先在你的心中产生像生气、憎恨、惡念、 仇视、激情、嫉妒、自我或其他不净烦恼…等等你是先产生这些负面心态，接着才伤害他人的。在你以身体或言语的行为伤害他人之前，这些负面心态早已产生了。
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.
在我们产生任何负面心态、不净烦恼的同时，自然的法则就开始惩罚我 们。自然的法则是无分别的，自然的法则「法」是十分公平的。 任何人违背了这个法则就会在此时此地遭受惩罚﹔而任何人生活在法的原则下，也会当下就获得回报。这是适用于每一个人的法则。透过这个了解，我们明白：自己必须过着道德的生活，过着这种对自己和他人 都有益处的道德生活。因此，我们要控制自己的心，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.
昨天我们讨論过，我们可以透过一些不同的方法，來训練心的专注力。 但是当我们走在法的道路上、走在合乎科学的法的道路上时，我们就必须以如实观察实相的方式來训練专注这样的方式，和盲目的信仰、想象、推想臆测等等，是没有关系的。
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，专注的对象应该是如实的实相﹕关于自身的实相、关于你一直称呼为「我、我、我的、我的」的这个身体结构的实相。我们已经对这个身体结构有了很大的认同，对于这个身体结构产生了极大的执取。同样 地，关于我们一直称为「我、我、我的、我的」的这个心的结构的实相我们也对于这个心的结构有了很大的认同，产生了极大的执取。一 个人必须要了解到什么是「我」、什么是「我的」﹖什么是这个身体的结构﹖什么又是心的结构呢﹖一个人必须在经验的层面上來了解这些。
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.
这训練心专注的整个过程，应该同时也是这个心净化的过程。心的 净化与心的自主应该同行并进。否则，一个人只在定力上发展，他可以因而获得强大的力量每一个专注的心都是非常有力量的，但它却可 能被误用。如果心的出发点不清净，就算心非常专注，那么这是一个非常危险的心。专注的心也可以用來造作有害的行为。你一定看过白鹤，用一支脚站立在水塘旁的浅滩，完全地专注，专注在什么上面呢﹖就为 了找鱼來吃。或者是一只猫守在老鼠洞口，专注地等待一只老鼠自洞内 跑出，好把它吃了；一个人使用双管獵枪，也是全神贯注在獵物上，准 备一枪打死它。为了成功，你的心必须专注在你的每一个行为上﹔即使 是个扒手，也必须保持心的专注來扒取东西。这些都是专注力。
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，这些专注力并非正法。如果我们训練专注是基于贪爱或瞋恨，这就不是正定、不是如法的专注。专注不应该是基于贪爱、或瞋恨，专注必须是基于实相的。不应该有任何的想象、臆测、自我暗示、或外來的暗示等等，而是如其本來的实相。
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.
要了解实相，印度过去的觉悟者已经给了我们这个方法。这个方法的整个过程就是了解实相的过程，自我了解的过程。这种对实相的了解，是要在经验的层面上去了解你自己的实相；如果只是经由书本、经典上所 写的，或者你的上师、你的传统、或你的信仰所說的，并不能达到对实相真正地了解。依照这个方法，首先你坐着、闭上你的眼睛及嘴巴，身体和嘴巴都不用做什么。
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.
在此时此刻发生了什么呢﹖此时没有身体和言语的动作，你就 只是不断地观察、观察在你的身体上发生了什么。首先你会观察到呼吸 的流动，呼吸不停地流动着，气息进來、气息出去，气息进來、气息出去﹕你就从观察呼吸开始。呼吸是真实的，它与想象无关。呼吸就在你自己身上，是关于你自己的实相。这个实相是非常粗显的，但是没有关系实相就是实相。
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.
你已经开始观察实相了。如果你走在这条解脱的正道上，你要留意：是 否你所踏出的每一步都是在这条实相之道上的一步。你将从粗显的实相 开始，然后渐渐地趋向微细、微细、更微细的实相。你会达到关于你身 体最微细层面的实相，关于你的心最微细层面的实相。最后，你会非常 容易地超越了你的身心世界，并经歷了无法以言语描述的、永恒的、不 生不灭的这种境界。
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.
这是需要亲身经歷的。因此你必须去体验整个身心世界，了解到身心是 不断地生起、灭去、生起、灭去的。这种不断变化的过程一直发生着﹔ 你不只是相信它而已，而是要亲身去体验。为了体验实相，你先由观察呼吸开始气息进來、气息出去﹔自然的呼吸，正常的呼吸，气息自然地进來、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.
不要持诵任何的字句。根据我自己以及其他许多人的经验，我知道如果你在觉知呼吸的同时又持诵着某个字句，你的心会比较容易、比较快就进入没有任何干扰的专注狀态。这个方法就是要求你观察呼吸的同时， 重复地持诵你所信仰的某一字句、某个名字、或某个咒语。但是，在我 们所說的这个了解实相的方法里，是不允许你使用任何字句的，因为我 们的目的并不只是专注而已。达到净化的专注，才是我们的目的。如果专注是我们的唯一目的，那么持诵、观想、想象、臆测、哲理思惟等等 将会有助于此，你可以使用这些方法。但是因为这是一种对你自身解析 的探究、是一种对你内在身心的科学探究，所以不要使用任何想象、持诵或观想，只要观察如其本然的实相。
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.
并且不要做呼吸运动，不要像调息(pra-n<a-ya-na)一样控制你的呼吸。不要控制呼吸，就只是对自然进來的气息和自然出去的气息保持觉知就 好。如果它是深的气息，就是深的气息，你只要觉知它是深的气息﹔如 果是浅的气息，就是浅的气息，你也只要觉知他是浅的气息﹔如果气息 是经过左鼻孔的，那么你就只是觉知气息是由左鼻孔经过的﹔如果气息 是经过右鼻孔的，那么你就觉知气息是由右鼻孔经过的﹔如果气息是同 时经过兩个鼻孔的，那么你就觉知气息是由兩个鼻孔经过的。不要试着 去改变呼吸的自然流动，只是观察、就只是观察、单纯地观察、安静地观察。
And 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.
在古印度的语言裡这被称呼作 tat‡astha，意思是某人坐在河边，河水正在流动着。一个正静静地坐在河边的人和河水的流动无关，河水只是在那裡自然的流动。这个人坐在河边就只是观察，观察着河水的自然流动。它可能是快速地流动，也可能是慢慢地流动﹔河水可能是非常清澈 的，也可能很混浊。不管河水是什么样子，他并不尝试作任何努力去改 变它。
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.
这是一个不费力的观察，只是在每一个当下观察实相的本來样子。如实地观察呼吸，如实地，不是如你所想要的样子，而是它本來的样子。这就是你所要做的。这是件很容易的事情，你不必做任何事﹔自然的法则就会扮演好自己的角色。气息就只是自自然然地进來、自自然然地出去，你就像是坐在河边一般，看着呼吸的流动，气息进來、出去、进來、 出去，这有什么困难呢﹖这很容易的。
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.
但是假使你下定决心來參加内观十日课程，而且开始观察呼吸，你会发现到，这是非常困难的，非常困难。你原本以为很容易﹕「喔﹗我只要观察着呼吸，观察自然的呼吸」。但是当你开始观察时，只观察了几次 呼吸，你的心就跑掉了。突然间你发现到﹕「怎么回事﹖我是來这裡观 察我的呼吸的啊﹗」你将注意力再一次带回到呼吸上，但是再一次，在 你观察一、兩次的呼吸之后，你的心却又跑到其它地方去了。这时候你 感到非常地急燥不安﹕「我到底哪里不对﹖我的心是怎么回事﹖竟然没有办法作观察呼吸这样简单的事。」你对自己生气，觉得很懊恼。
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.
然后内观的指导老师就会告诉你﹕「不要感到懊恼、生气，不管你是对自己或他人生气，这兩者是没有差别的。只要接受你的心跑掉了的事实就好。」你应该要观察呼吸的，而你的心却在打妄想。
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.
这时候你警觉到﹕「喔﹗心跑掉了。」微笑地接受这个事实。心已经跑掉了，这就是此时此刻心的真实狀态。好的，呼吸仍在那儿，你就再次开始吧﹗你再次开始，而再一次心又跑掉，你再次觉察到﹕「看吧﹗心已经在打妄想了。」 再一次回到观察呼吸上。就像这样，你必须努力，非常有耐心、有耐心 地继续做这件事。这样做一、兩天，你的心就会逐渐地平静下來了。
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.
你继续观察着自身的呼吸，观察呼吸、观察呼吸，同时你也开始观察到你的心﹕「你看﹗这个心不断地打妄想，不断地跑掉。」你开始用一种 非常合乎科学的方式，学习去解析你自己的心和了解它的真实面貌。妄 想的心到何处去呢﹖什么是妄想的对象呢﹖再一次它又跑掉了，哪裡去 了呢﹖妄想的对象是什么呢﹖你无法用日记本或作作笔记，來记錄心到 何处去了或以什么为对象﹔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.
你会注意到心就只是在兩个范围之间打转。心不是在过去的这个记忆或 那个记忆打转着，就是跳到未來。「喔，过去发生了这个」、「发生了那个」心不断地回忆着过去﹔或者「喔﹗未來我想要这么样」、「我不希望这件事在未來发生」心不断地想着未來。
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.
就像一位科学研究者一样，你将开始了解到你的心的特性。它是旧有的 习性的奴隸，不断地在过去、未來之间打转，不是过去就是未來。你的 心根本不想要活在现在。但是，你必须活在现在﹔你无法生活在过去。 因为过去已经过去了，永远地过去了。用尽世界上所有的金钱也无法买 回已经过去的一刻﹔要做到这样是不可能的。你不可能再回到过去，过 去永远地过去了。你也无法生活在未來，除非未來变成现在。你必须生 活在现在，而心的行为模式是它不想要生活在现在––––它不知道生活的 艺术，这也是为什么心会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.
而现在，你就是经由这个观察呼吸的方法，观察呼吸，开始來训練你的心，让自己了解生活的艺术，学习如何生活在当下。你当下的实相是： 气息正在进來、或者气息正在出去。就是这样，如实地生活在当下。再 一次地，你的心会因为旧有的习性模式而跑开，而你也再一次地把它拉 回到当下。你开始对你的心的行为有了某些程度的了解了，你开始对心 的实相了解了。
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.
接着，你会观察到另一个实相：在第二天或第三天中，你会渐渐清楚， 不論你的心是在过去或是在未來游荡，只有兩种念头会不断地出现，不 是愉悦的就是不愉悦的。过去的回忆可能是愉悦的或不愉悦的，对未來 的想法也可能是愉悦的或不愉悦的。你观察到：「喔！一个愉悦的念头 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."
不論它是对过去或未來而生起的念头，你将会注意到，心的一部份开始在这个愉悦的念头上打转，而心的另一部份接着开始对它反应：「喔！太棒了，过去这样子发生，是如此地好，实在太美妙了，我喜欢它。」或是「我想要它能够这样发生，因为我喜欢这个，这真的很棒！」这就是对喜爱产生了反应，并且非常迅速地变成贪爱，接着就变成了执取；贪爱，执取，贪爱，执取。
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.
当不愉悦的念头生起不管是对过去或对未來的此时你将会注意到心的一部份在这不愉悦的念头上打转，而心的另一部份就会对它生起习惯性的反应：「不愉悦，不好，我不喜欢它，不喜欢它。」瞋恨，厌惡，瞋恨，厌惡。这时候事实就很清楚了，你的心没有一刻是沈默的： 每一个时刻都会有某种念头或另一个念头，不是愉悦的就是不愉悦的。 每当你产生了愉悦的念头，你就生起贪爱的习性反应––––贪爱、贪爱； 而当你产生了不愉悦的念头时，就生起了瞋恨的习性反应––––瞋恨、瞋 恨。你的心就在这贪爱、瞋恨、贪爱、瞋恨之间不断地流转。
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.
不論何时你产生了贪爱，你就会失去心的平稳；每当你生起瞋恨，你也会失去心的平稳。这时候你不再保有这种不起贪瞋反应的平等心了。心 不再是一个平稳、平衡的狀态。当你在不平稳的狀态时，你变得焦躁不 安并且痛苦。所以痛苦的原因变得愈來愈清楚了。所有烦恼的根源就是 贪爱和瞋恨；每当你心中生起了任何烦恼的同时，所伴随的不是贪就是瞋。
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.
这不是一种哲学思想、哲学的游戏、信仰的游戏、或感情式的游戏；这 是非常科学、非常合理的。你正在探究心是如何地作用并且正在体验有 关于你的心的实相。你正在贪爱和瞋恨之间打转而变得痛苦。然后，你 将你的注意力带回到觉知呼吸上。这个时候，当你的心正保持在对呼吸 的觉知上，是没有贪爱的；你正保持在当下。你不会对呼吸产生贪爱：「我要更多的气息，我要更多的气息。」气息就在那儿，所以你没有必 要对它产生贪求。当气息进來时，你也不会对这个气息厌惡：「走开！ 我不喜欢这个气息。」你对呼吸既没有贪爱也没有憎恨，没有贪爱，没 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.
当你整天持续地观察时，你会开始体验到，在非常短暂的时刻中，当你 的心是真正地专注在呼吸上时没有贪爱、没有憎恨。你正在训練你的心，不仅仅是在专注上，而是同时要远離一切的贪爱、憎恨与不净。
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.
这是以正确、科学的方式來发展心的自主能力。而且任何人都可以做到，因为我们是以观察实相來用功的，这不是盲目的相信。呼吸就在那儿，而且呼吸并不是印度教徒、回教徒或基督教徒的呼吸，不是婆羅门或非婆羅门、印度人或美国人的呼吸。呼吸就是呼吸自然的呼吸， 一种自然的现象：气息进來，气息出去。而观察呼吸的心也并非是印度教徒的心、回教徒的心或是基督教徒的心；每一个人的心就是这样运作的，而你正在检视自己的心如何运作。
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.
这整个过程是如此地科学化，是以成果作导向的。你在此时此刻就可以 得到成果。你了解了你的问题，并且开始以非常合乎科学、合理的方法 來解决你自身的问题。无关盲信，无关上师，无关利用，无关教条。这 是真理实相，是心与身的科学。古印度的伟大科学家们发现了心与身的 科学、心与身的交互作用。
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.
藉由观察呼吸，你很快就会达到了解身心之间是如何地相互关聯的这个阶段。在表面的层次上，呼吸看起來只是身体的运作，因为肺部的压缩，气息进來、出去、进來、出去。然而，呼吸只是和你的身体结构有关吗？ 这个观念是完全错误的。
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.
当你客观地观察，用科学的方式來观察，你就会清楚了解：呼吸也和你的心有紧密的相关，并且也和你心中的不净十分有关。比如說，当你正 在观察你的呼吸时，过去的一些回忆浮现出來并且你开始有了生气的反 应；就在你产生生气的同时，你将会注意到呼吸已经失去了正常。它不 再是平常的呼吸了；它变得稍微快些、粗重些。而当这个不净消失了， 呼吸就回復正常。所以，呼吸不但和你的身体有关，而且和你的心也有 非常密切的关聯。
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.
你參加十日的禅修，就是为了了解身和心的本质以及身心如何相互作用在你这个身体结构当中产生的流动、交错的流动、及潜藏的流动。 你将会亲身地去检视它。因此，我们才会首先选择呼吸作为观察的对象。而所观察的只是单纯的呼吸、自然的呼吸，没有任何的持诵、观想、想象，也不卷入任何形式的哲学信仰。观察呼吸就仅仅是呼吸，这会带 領你进入更微细的实相。
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.
印度的圣者们都了解如何真实地解析实相，这就是为何 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.
这意思是說：由观察实相开始，如果每一步都与实相同在，你将会达到 究竟的实相。如果你是以想象开始的，你可能会接着产生更大的想象， 在幻想中以为已经体验实相，但事实上你是更远離实相。要与实相同在，就算它是非常粗显的，你也会注意到你是不断地趋向更微细的实相、更微细的实相、更微细的实相的。
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.
說到这裡，我想给大家一个警告：虽然你们已经听了以上的开示，请不 要听过之后就自己开始尝试。因为这是一项必须非常慎重的工作非常容易，但却需要非常慎重。你正在对你的心进行开刀手术，从表面逐渐地深入、深入、深入到心的最深层。当你在进行对心的开刀手术时，内心深藏的复杂情结可能会浮现到表面上，而你必须知道要如何面对它们。因此，第一次学习这个方法，应该由有经验的人來指导你学习。花 十天的时间由有经验的老师來指导你，但在十天后，你学会了这个方法 之后，你就是自己的主人了。你必须努力，这是一条漫长的路途。你必 须走在这条道路上，没有其他人会把你扛在肩上，带你到达最终目标。 你必须自己走，你必须自己解救你自己。但是为了要学习方法，刚开始 你必须向已经有经验、走在正道上的人來学习。
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.
观察呼吸、观察呼吸，持续地将你的注意力集中在鼻孔的进出口处，在这个范围内，观察气息的进來、出去、进來、出去到了第三、第四天时，你就会开始感觉到，某些现象在这个范围内发生了。事实上这些 现象是一直都在的，在身体每一个微细粒子当中，某些生化或电磁作用 无时无刻都在发生着。只要有生命，就有生化作用，就有电磁作用；但 是因为我们的心太粗糙，所以无法觉察到所发生的事。
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.
经过了三、四天的練习之后，你会开始经验到某些感受普通的、身 体上的感受。可能是热、出汗、抽动、脉动、振动、刺痛、粗重、或麻 木的感受在那个小范围内总有某些感受发生。再一次地，你的指导 老师会說：「就只是观察，不要做任何事。仅仅是观察，不要有所反应；
就只是观察，客观地观察(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."
自然的实相它已经在比较微细的层面上开始显现了。不要喜欢或不喜欢，就只是观察。观察这些感受的本质，你将会发现它生起，而且它迟早会消失。然后另一个感受生起、过一段时间又消失。这是一种变化的现象，它不断地生起、灭去、生起、灭去。在第四或第五天时，你将 会达到，从头顶至脚趾尖全身上下都能感觉到感受的这种阶段。再过几天有时候是第七、第八或第九天，也有人是在第二次或第三次课 程，你的整个坚实粗重的身体结构消融了。这与想象无关，这是实相。
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.
在印度的觉悟者，这些伟大的科学家，他们对整个身心结构作了解析探究。他们发现，身体虽然外表看起來像是坚固的实体，实际上却只是一些微细粒子、原子而已。兩千五百年前印度的语言，将这些微细粒子称 为 kala-pas；一个 kala-pa 是物质世界中最微细的单位。整个身体结构只不过是许多微细 kala-pas 的聚合体；并且它们是不断地生起、灭去、生 起、灭去，一直不断地生起、灭去、生起、灭去的。这些觉悟者都经验过这些。
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.
现代的科学家也是这么說的：「这整个物质世界没有别的，就只是振动、 振动、波动、波动而已。在这个物质世界，没有所谓的坚固实体。」他这么說是以他的学識并且透过种种仪器研究的结果而推論得知的。但是 我国古代的科学家，这些觉悟者是以亲身的经验來了解的。而且，当他 们以经验了解这些实相时，更进一步地也得到了美好的结果：他们觉悟 了。因为他们已解脱所有的烦恼不净，因此他们从所有的痛苦中解脱 了。只要你在这条正道上继续前进，以后你也将会了解到这些。
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.
当你观察实相由粗显到微细、更微细、最微细的层面时，一层层的不净 烦恼将逐渐地剥落、去除。当你达到了比较微细的层次时，你更加净化；你进到了更微细的层面时，你将会变得更净化、更净化。身和心最微细 的实相将使你的心到达全然净化的地步。只有那时，你可以超越身心的世界并且体验到永恒的实相。你可以用任何名字称呼它你可以叫它 解脱、觉悟或涅槃。这些名称本身并没有什么意义；你必须亲自去体验。而且这种实相的经验只有在心达到完全彻底地净化时才有可能。
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.
要使心彻底净化，你必须进行观察实相的練习，从粗显到微细、从粗显 到微细。当你达到了能够经验到这整个身体的结构仅仅是振动的层次时；佛陀、觉悟者们所体验的实相，对你而言也变得清楚了。
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.
他们說：
They announced:
Sabbo pajjalito loko,
Sabbo loko pakampito, pakampito.
这意思是說：这整个宇宙就只是振动、振动、振动：燃烧和振动、燃烧 和振动。而你自己也了解到：「是的，就只是振动。仅仅是燃烧和振动、 燃烧和振动。」
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. "
这整个宇宙的现象就在你自己的身心之内体验到。对你而言，宇宙就是 你的感官、你的根门所接触到的宇宙。比如說，声音的世界就是你耳朵所听到的声音世界；对天生耳聾的人而言，是没有声音世界的。对天生 失明的人而言，是没有形狀、色彩或光线的世界的。所以宇宙万物与你的五个根门接触眼、耳、鼻、舌、身，透过这五个根门，你了解到「这就是这个世界」以及「这是宇宙世间」。而当这五个根门没有任何接触时，由于你过去的经验，你的意根会有所接触，这就是第六个根门。
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.
禅修中，你会达到一个阶段，你会经验到这整个身心的结构都只是振动、振动、振动。如果有一个声音与你的耳朵接触时，你将会发现这个声音也是振动、振动。耳朵的这个根门是振动、振动，这个声音也是振 动、振动，而当它与耳根一接触，一个新的振动就开始了，这个振动遍 及了整个身体，而不只是在根门而已。这就像敲铜锣一般，整个铜锣都 开始振动。某个声音与你的耳根接触、某个景象与你的眼根接触、某种气味与你的鼻根接触、某种味道与你的舌根接触、某种可碰触的东西与你的身体接触或是某种念头与你的意根接触接着都是振动、振动，中性的振动。
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.
如果你是一位好的内观禅修者、或如果你是一位好的科学探究者，你会注意到，当某个声音一接触到你的耳朵时，某种振动就开始了。马上你心的一部份就会认知到：「啊！在耳根有事发生了」。或者是「在眼根有 事发生了」或是鼻根等等。这一部份的心的工作就是在认知某件事已经 发生了。
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.
接着心的另一个部份立刻就会生起并问到：「发生了什么事？在耳根发生了什么事呢？某种声音发生了，是什么声音呢？喔！是一些话。什么样的话呢？是称赞的话，或者是辱骂的话。」这就是心的第二个部份的
工作：去判别在你的根门所接触到的不仅是去判别，而且是去评定它：「辱骂的话太糟了！称赞的话太好了！」这一部份的心就
是去判别并且给予评价。
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.
一旦这个评价出來了，你会注意到这个全身上下原本是中性的振动开始变化了。如果对这个话的评价是称赞的话(喔！太好了！)，你将会发现这全身的振动变成是非常愉悦的；如果对这个话的评价是辱骂的话(太坏了)，你就会发现这全身的振动是非常不愉悦的，非常不愉悦的。心的第三个部份开始去感觉这个振动，是愉悦的感受还是不愉悦的感受。
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.
接着，心的第四个部份又立刻会生起并且說道：「愉悦的振动，喔！太棒了！我还要！这是称赞的话，我还要，我还要！」在表面上似乎是你喜欢这个称赞的话，但实际上你是喜欢这个愉悦的感受。或者表面上你 不喜欢的是这个辱骂的话，但实际上你是不喜欢这种振动，在你身上的 这种不愉悦的感受。心的第四个部份就是习性反应的部份。
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.
现在就很清楚了，一切只是身和心：身体是如何地影响心以及心是如何地影响身体；身如何因为心而产生，心又是如何因为身而产生；身如何改变为心，心如何改变为身。这整个现象变得如此地明白、清楚。这就 是这些科学家、印度伟大的圣者们所发现的；但是现在我们却只是牵扯在一些组织化的宗教、哲学、信仰、教条、崇拜、仪式和典禮而已，而 忘记了真实的法。
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.
我是出生在一个非常虔诚的印度教家庭，在这种环境下，我习惯背诵婆伽梵歌，你们大多數大概也都会背诵。对我而言这仅仅是背诵而已，我并不了解自己所背诵的。其中的意义、真正的意义已经完全都丧失了。 不明所以地，我们经常朗诵婆伽梵歌(Bhagavad Gita-)中的梵文诗句：
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.
在我修习内观之后，才真正地了解它的意义。utkra-mantam 是描述心的第一个部份，它的作用是觉察某些事物在某个根门发生了。Sthitam 是第二个部份，它的作用是去判别是什么发生了。在这个判别之后，愉悦或不愉悦的感受生起。接着是 bhun~ja-nam––––开始去经验它；喜欢它或 不喜欢它。接着是 gun<a-nvitam，它开始增长，也就是一个人如何地开 始造作更多的束缚、更多的速缚。Vimu-d<ha- na-nupas&yanti，pas&yanti jn~a-nacaks&us&a：一个愚痴的人，无法洞見实相；只有練习观察实相， 才能获得智慧之眼。
This 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.
当你練习专注时，你是用一个虚饰的东西、一种颜色、或某种形式的信仰、教条或是想象，那么你就无法了解真正发生了什么。只有观察实 相––––观察身、心的实相以及兩者之间如何交互作用––––那么每一件事 才会变得愈來愈清楚。
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.
在更深入的阶段，内观的禅修者会清楚了解为何人会产生痛苦，以及这个痛苦是如何增长的。例如，某人辱骂我，而我产生了愤怒。如果我是 一位好的内观禅修者，当我一生起愤怒，我就会发现身体内开始有了生 化作用的流动；这种生化作用的流动以印度古时候的语言來說就称为a-s&rava。因为这个生化作用流动的现象是生气而产生的，它是非常不愉悦的；然后，因为这种流动非常地不愉悦，我就有了非常不愉悦的感受，而当我有了不愉悦的感受，我再一次产生生气的习性反应，而当我 以生气來反应时，另一个不愉悦的感受开始流动，这种非常不愉悦的感 受生起，而我再一次以生气來反应。一个惡性循环就已经开始了；几个 小时内我持续地在怒气之中翻滚。表面上看來，似乎是因为他人辱骂我，因而我产生了愤怒。但这仅仅是表面上的事实，真正的事实是一种 生化作用已经开始在自身当中产生，而我又对这个生化反应的流动不断 地产生习性反应。
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.
这些在我们国家已经觉悟的圣者，发现了脱離这个惡性循环的方法。我们如何从中解脱呢？就只是去观察这个已经开始的生化作用，观察这个已经开始的感受。每当我们生起了愤怒、激情、恐惧–––生起了任何一 种不净烦恼––––与那种不净烦恼相关的一种生化作用就会开始在身体 内生起。而当我们观察着它，仅仅是观察而对它没有任何的习性反应，我们就不会增长这个反应。而当这个增长的过程停止，这个反应就逐渐 地消除了，而我们也开始从中解脱。我们不压抑这种生化作用，也不将 心转向其它事物：我们面对如其本然的实相并且从中解脱，由习性反应 之中解脱出來。
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.
这一切是如此地科学、理性，是如此地以成果为导向。这和你信仰的是 印度教、佛教、回教或基督教，没有关系。这是法则、自然的法则。这和是否改变你的宗教信仰，并没有关聯，一个人必须了解到这一点。很 多人有一个非常错误的印象，就是一旦一个人开始修习内观之后，一定 要成为一个宗教徒；其实，修习内观和你是不是一个宗教徒，是没有关系的。
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.
在几世纪之前，有位名叫伽利略的人，发现地球看起來是平的，但事实上却不是：它是圆的，并且它以自己为轴心自转着。有些人相信，也有一些人不相信。渐渐地每一个人开始相信它。当你开始相信关于地球的 这个事实时，你并没有改变自己的宗教信仰，你没有改变成回教徒、印 度教徒、基督教徒、犹太教徒或是佛教徒。
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.
以前有位名叫牛顿的人发现了万有引力的定律，人们渐渐地接受它；但 他们并没有从一个宗教改变成另一个宗教。相同地，这些古印度的科学家们、觉悟的圣者们，发现了身与心是如何地运作：我们如何地习性反 应；我们是如何因为无明，不断地增长不净烦恼，因而增长痛苦；以及 我们可以如何地从中解脱出來。如果我们接受这个并实践它，就能从中 解脱出來。
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.
当然，改变还是有的，但这个改变是由痛苦转为快樂，由束缚转为解脱，由无明转为觉悟，不是从隸属一个组织化的宗教改变为另一个宗教。内观是我国一种非常好的方法，我们应该引以为荣。
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.
非常不幸地我们失去这个方法已经二千多年了。但很幸运地在我们邻近的缅甸这个国家保留了它原始的纯正风貌，从老师到学生，老师传给学生一代一代的传递下來。虽然只是非常少數的人保存着它，但它的确保 存下來了；这就是为何我们现在可以把它带回來的原因。善加利用这个 印度的美好遗产，我们国家的绝妙发现。善加利用它––––为了你自己， 也为了其他许多人。
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.
愿这三天关于佛法的开示不要变成只是另一种智識上的娱樂。你可以到不同的地方去听听课程來娱樂你的心和智識，但是不要将这些法的开示当作一种智識的娱樂。试试这个方法，練习它，体验它。在你的生命之 中腾出十天來学习这个古印度的科学，并且看看在你自身当中发生了什 么。看看心和身是如何反应并且如何不断地相互影响；看看痛苦是如何 生起、如何地增长，以及如何可以完全地根除。善加利用它，为你自己 好，为了你自身的利益，也为了你自身的解脱。
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.
愿你们都能找出时间尝试这个这么好的方法，并且从痛苦之中解脱出 來。愿你们每一位都能享有真正的安详、真正的和谐、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.
