3. Mind Definition
心的定義//心裡學
• “The mind, the third dimension of existence 存在的第三維
度, is made up of the set of mental behaviors and includes
overt actions, cognitions, and consciousness.
由一組心理行為組成,包括外顯行為、認知和意識。
The flow of information through the nervous system, and
this flow of information can be conceptually separated from
the biophysical matter that makes up the nervous system.”
Gregg Henriques, Ph. D.
通過神經系統的信息流,這種信息流在概念上可以與構
成神經系統的生物物理物質分開。
4. Mind
心
• At a closer look, how our mind acts or reacts depends on our
past and present experience, our perception, feeling,
worldview, religion, culture, etc.
仔細觀察,我們的心如何行動或反應取決於我們過去和
現在的經驗、我們的感知、感覺、世界觀、宗教、文化
等。
5. Mind
心
• Our mind is “a formless continuum that functions to perceive and
understand objects. Because the mind is formless, it is not obstructed
by physical objects.” Geshe Kelsang Gyatso (1931-2022). 格桑嘉措
(新噶當巴)
心是 「一種無形的連續體,具有感知和理解物體的功能。
因為心是無形的,所以它不受物質的阻礙。」
6. Heart
心
o An inner sense of spaciousness, unity, and compassion.
一種內在的空曠感、團結感和悲悶心。
o A sweet, healing silence, an inherent peacefulness in each of us, a
goodness of heart, strength and wholeness that is our birthright. Jack
Kornfield
甜蜜、治癒的沉默,我們每個人內在的平靜,善良的心、
力量和完整,這是我們與生俱來的權利。
• Citta (Sanskrit, Pali): means mind-heart
7. The Mind and the Heart
Jack Kornfield
• This heart-mind has many dimensions 心有很多維度. It contains
and includes all our thoughts, our feelings and emotions,
responses, intuition, temperament, and consciousness itself.
它包含並包括我們所有的思想、我們的感受和情緒、回應、
直覺、氣質和意識本身。
• When we speak of mind in the West, we usually refer only to the
rational thought process. 當我們在西方談到心時,通常指的只
是理性的思維過程。
• Observing this aspect of mind, we see an endless stream of
thoughts, ideas, and stories.
觀察心靈的這一方面,我們會看到源源不斷的思想、想法和
故事。
https://jackkornfield.com/mind-heart/
8. oWhile this discriminating mind has a practical value, it can
also separate us from the world; 這種分別心雖然有實用價
值,但也能使我們與世間隔絕;
our ideas easily create “us” and “them,” good and bad, past
and future. 我們的想法很容易創造出“我們”和“他
們”,好的和壞的,過去的和未來的。
oOur thoughts also like to create imaginary problems.
我們的思想也喜歡製造想像中的問題。
oAs Mark Twain put it 正如馬克、吐溫所說, “My life has
been filled with terrible misfortunes… most of which never
happened.”
我的生活充滿了可怕的不幸……其中大部分從未發生過。
oSri Nisargadatta, “The mind creates the abyss, the heart
crosses it.” 「心創造深淵,心跨越它。」
9. Heart
感受、情緒
oBuddhist psychology also describes feelings as a natural
aspect of heart-mind. 佛教心理學也將感受描述為心的一
個自然方面
oWe notice that pleasant, neutral, or unpleasant feelings arise
with each experience.
我們注意到每次體驗都會產生樂的、中性的或不樂的感
受。
oIf we notice them mindfully 如果我們有正念註意到它們,
without clinging to the pleasant or condemning the
unpleasant 不執著於樂的或譴責不樂的, we can discover
how these basic feelings give rise to a full range of emotions.
我們可以發現這些基本感受是如何產生各種情緒的。
10. o有人認為有情緒是有問題。
oThe emotions themselves are rarely the problem 情緒本身很少
是問題; it is our lack of awareness of them or the stories we
believe about them that create our suffering.
是我們對他們缺乏察覺,或者我們相信它們的故事造成了我
們的痛苦。
oWithout awareness, painful feelings can fester into addiction or
hatred or degenerate into numbness;
沒有正念,痛苦的感覺會惡化成癮或仇恨或退化成麻木;
eventually we can lose touch not only with what is felt but also
with our heart’s essential wisdom.
最終,我們不僅會失去與所感受的事物的聯繫,還會與我們
內心的基本智慧失去聯繫。
13. oMost Americans do not wish to live as traditional priest or
monks or nuns, yet many of us wish to bring a genuine
spiritual practice to life in our own world.
大多數美國人不希望像傳統的牧師或比丘一樣生活,但
我們中的許多人希望在我們自己的世界中實現真正的心
靈修行。
oHe offered a way of life, a lifelong path of awakening,
attention, surrender, and commitment.
他(阿姜查)提供了一種生活方式,一條覺醒、關注//作
意、臣服和承諾的終生之路。
14. oA happiness that was not dependent on any of the changing
conditions of the world but came out of one’s own difficult
and conscious inner transformation.
這種幸福不依賴於世界上任何不斷變化的條件,而是來
自一個人自己艱難而有意識的內在轉變。
oI had hoped to leave behind the pain of my family life and
the difficulties of the world, but of course, they followed me.
我曾希望將家庭生活的痛苦和世俗的困難拋在腦後,但
當然,它們跟著我。
o These difficulties were part of my practice 這些困難是我修
行的一部分。
15. o一年禪修、坐,行每天二十個鐘頭
oOnly the beginning of my practice 只是我修行的開始
oI did not know what lay ahead 我不知道前面會發生什麼
oI expected my practices would solve all my problems.
我以為自己的修行能解決我所有的問題。
oI spent ten years of spiritual practice through the mind.
我用了十年的時間,通過心的修行。
oI thought this was the point of practice and felt satisfied with
my new understandings.
我認為這是修行的重點,並對我的新理解感到滿意。
16. oAll of that fell apart, disrobed. 所有一切都崩潰了、還俗。
o有女朋友、I was still emotionally immature,我在情感上仍
然不成熟
acting out the same painful patterns of blame and fear,
acceptance and rejection that I had before my Buddhist
training 表現出我在接受佛教修行之前同樣痛苦的責備和
恐懼、接受和拒絕的模式。
o我不懂的如何面對眼前的女朋友、處理自己的情緒。
17. oI began a long and difficult process (10 years) of reclaiming
my emotions, 我開始了一個漫長而艱難的恢復情緒的過
程 (十年時間)
of bringing awareness and understanding to my patterns of
relationships, 為我的人際關係模式帶來正念和理解
of learning how to feel my feelings, 學習如何感受我的感受
and what to do with the powerful forces of human
connection 以及如何處理人際關係的強大力量。
o然後跟 Liana 結婚、有一位女兒 Caroline。
18. oThen I realized I had neglected my body
然後我意識到我忽略了我的身體
oI noticed that my body also required its own loving attention
我注意到我的身體也需要自己的關愛
oI learned that if I am to live a spiritual life, I must be able to
embody it in every action:
我了解到,如果我要過一種心靈生活,我必須能夠將它
體現在每一個行動中:
in the way I stand and walk 以我站立和行走的方式
in the way I breathe 在我呼吸的方式
in the care with which I eat 在我吃飯的時候小心。
19. oYet I knew that spiritual life is impossible without great
dedication, energy, and commitment.
然而我知道,沒有極大的奉獻精神、精力和承諾,心靈
生活是不可能的。
oFor patients: Yoga, gardening, tai chi, active practices that
could connect them to their bodies.
對於患心裡病者:瑜伽、園藝、太極拳、其它積極練習
可以將他們與身體聯繫起來。
oPsychiatrists, psychologists, social workers, psychiatric
nurses, mental health aides, and others also need meditation
精神科醫生、心理學家、社會工作者、精神科護士、心
理健康助手和其他人也需要禪修。
20. Equanimity 捨心
Thanissaro Bhikkhu
oIf we had a decent education system, it would teach us how
to deal with aging, illness, and death.
如果我們有一個體面的教育系統,它會教我們如何面對
衰老、疾病和死亡。
oThe Buddha says there are four reasons why we are afraid of
death.
佛陀說我們害怕死亡有四個原因。
21. 1. First is attachment to the body 首先是對身體的執著
2. Second is attachment to sensual pleasures 二是對感官//六
根享受的執著
3. Third is the knowledge that we have done cruel and
horrible things to other people, to other beings,
第三是知道我們對其他人,眾生做了殘忍和可怕的事
情,
and fear that after death we are going to be punished for it.
並擔心死後我們會因此受到懲罰。
4. Fourth is not having seen the true Dhamma, having doubts
about the true Dhamma.
四是未見正法,對正法有疑惑。
22. oIf you learn to deal with your fear of death, then you can
help other people as they approach death, too.
如果你學會處理對死亡的恐懼,那麼你也可以在其他人
接近死亡時幫助他們。