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发帖数: 14369 | 1 by His Holiness Jigdal Dagchen Sakya
傳法上師：薩迦·吉札達欽法王
Mindfulness Meditation Techniques
正念觀照的禪修技巧
Every day we have different mental experiences. We are in a good mood or a
bad mood. We are happy or unhappy. These thoughts are always working on us.
These experiences are natural, but it is important to understand their
nature. They arise, abide, and cease, continually and seemingly without end.
每一天，我們都有不同的心理經驗——或是心情好，或是心情不好；或是快樂，或是不
快樂……這些念頭一直對我們有所影響。這些體驗是自然的，而重要的是，要瞭解它們
的本質：它們生起、停駐、滅去，如此不斷地生、住、滅，貌似永無止息。
We must understand the origins of our thoughts. To accomplish this, we
should practice Calm Abiding and Insight Meditation. As part of one’s
meditation, posture should be considered. When we sit up straight, our
psychic channels open up and stabilize our mental state; it helps to
straighten our mind, and improves the breathing. Analyzing the function and
nature of the mind, and observing how thoughts, emotions, and feelings arise
for a moment, cease, and then change into another thought or feeling is
very beneficial for pacifying the mental sufferings. In Calm Abiding
meditation, as we observe our thoughts, the number of thoughts decreases
until we can naturally experience calm, abiding peace and happiness.
我們必須理解自己念頭的來源。要做到這一點，就必須修持“止”（奢摩他）、“觀”
（毗婆舍那）禪修。作為個人禪修的一部分，應該注意姿勢。當我們坐直時，會打開自
己的脈，使我們的心理狀態變得穩定，這有助於令自心正直坦率，並有益呼吸。對心的
功用和自性作分析，觀察念頭、情緒、感受是如何暫時地生起、滅去，繼而轉到另一個
念頭或感受上，這對於平息內心之苦，大有助益。在“止”的禪修中，當我們觀察自己
的念頭時，念頭的數量會減少，直至我們能夠自然地體驗到寂止、輕安之樂。
When we examine the mind, we notice that it has no color, shape or size. As
much as we look, the “mind” or “I” cannot be found. The conclusion is
that the mind is empty of a singular or plural nature.
當我們檢視自心時，我們會注意到，心並無顔色、形狀或大小。無論我們怎麽觀看，都
找不到一個“心”或一個“我”。結論就是：心是空於單一或多個的性質。
Advanced Meditation Practices
進階禪修
We practice Buddhism through different levels of teachings including the
Sutra and Tantra. The Sutric teachings are known as the outer or exoteric
teachings, while the Tantric teachings are referred to as the inner or
secret teachings. In the Sutra (Mahayana) level of teachings, one must
practice The Six Perfections including generosity, moral behavior, patience,
diligence, meditation, and wisdom. In Tantra (Vajrayana), the individual
meditates on a particular deity.
我們經由佛經、密續等不同層次的教法來修持佛法。經乘教法被稱作外部的教法或顯教
，而密續教法被稱作內部的或秘密的教法。在（大乘）經乘的階段中，修行者必須修持
佈施、持戒、安忍、精進、禪定、般若這“六波羅蜜”（六度）；在（金剛乘）密宗中
，則是禪修某特定本尊。
Meditating on deities helps us to alleviate our physical suffering. Our
active minds cause us to have mental discomfort. Impure visions occur when
we have clinging or grasping or attachment to the activities of Samsara.
This clinging and grasping acts like a burden, dragging us down, and it
makes our mind heavy. If we have a pure vision, we are free of these
attachments and our consciousness, our spirit, rises.
禪修本尊幫助我們減緩內心之苦。我們活躍的心令自己具有心意上的不安適。當我們攀
緣、執取、貪著於輪迴活動時，就產生了不淨觀。這個攀緣或執取有如一個重擔，把我
們往下拉，令我們的心意沉重。如果我們具有淨觀，我們就能從這些執著中解脫，我們
的識就能生起。
Motivation plays a very important role in our practice and has a connection
to pure and impure visions. Impure vision and pure vision are very much
connected to our motivation. If we have a pure motivation for doing the
practice, then we will naturally have a pure vision or pure attitude. With a
pure motivation, we do not have clinging or attachment providing a solid
foundation for our practice. Likewise, if our motivation is wrapped up with
our worldly concerns, which are naturally connected with our attachments (
clinging and grasping), our practice will be characterized by an impure
vision.
在我們的修行中，動機（發心）扮演著一個非常重要的角色，並且連接著淨觀和不淨觀
。不淨觀和淨觀與我們的發心息息相關。如果我們具有清淨發心來做修持，那麽我們將
會自然具有淨觀或清淨的心態。具有清淨發心時，我們沒有貪執，這為我們的修行提供
了一個堅實的基礎。同樣地，如果我們的發心包覆著世俗考量，因為這些世俗考量與我
們的貪執自然相連，於是我們的修行就會具有不淨觀的特質。
It is very important to practice mindfulness techniques. For those spiritual
practitioners who are interested in detailed instructions on some of the
mindfulness techniques covered in this article, I refer you to The Three
Visions by Ngorchen Konchog Lhundrub and also to The Three Levels of
Spiritual Perception by Deshung Rinpoche.
修持正念技巧非常重要。對於本文中所提到的正念技巧，有意了解相關詳細教示的修行
者，我請你們參閱哦千·恭秋·倫珠的《三現分》和德松仁波切的《三現分》（The
Three Levels of Spiritual Perception）。[中譯注：前者為《道果三現分妙莊嚴論
》，有數個漢譯版本；後者目前尚無中譯，英文版可於Amazon請購，是德松仁波切在美
國講授《三現分》的開示結集。]
中譯：Bella Chao 2013/07/01 |
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