9/14/2022「同心共善」善心法師網上禪修班 (粵語) https://youtu.be/s26Fhh9OWHU

1. 念住經：認識情緒
善心
September 14, 2022

2. Justin Bieber
(1994-) 28歲
歌星。
今年六月宣布
患了Ramsay
Hunt syndrome
type 2
侖謝亨特氏症
候群，半邊臉
完全癱瘓。
目前消除所有
的演唱會。
淨值：2.95億

3. 溫習
上星期
◦ Lisa Barrett (心理醫生和教授): 情緒是如何建造。
◦ 我們的情緒、世界是腦里所造的。

4. 樂//
不樂
觸=》受
•回應
•反應
生理
•平衡
•失控
情緒
呼吸、心跳
血流量、體溫、
流汗、臉色、
手、腳、
一切想法、感受、
願望、信仰、習慣、
文化、評審。。。
腦里立刻處理所有的
信息 （受、想、願
望、信仰、評審。。）
發出生理的感覺。
有正念
腦/身體、心
五蘊
的行

5. 第五章
概念、目的、字/詞
oThe theory of constructed emotions: an explanation for how you
experience and perceive emotion effortlessly without the need for
emotion fingerprints.
o建造情緒的理論：是來解釋你如何體驗和毫不費力覺知情緒
而不需要情緒的指印。
o記住：一切 [內心//外景] 唯心造。
oExplain fingerprint of emotions!
oWhen we live in another country learning a new language, we
also learn new emotions.

7. 念住經--觀感受
◦ 受包括「身體的受」和「心的受」兩者。在「受」的涵義範
圍內，並未涵蓋「情緒」在內。雖然各種情緒，依靠「受」
所提供的最初的輸入訊息而生起，但是，情緒是比單純的
「受」本身更複雜的內心現象，因此，應該屬於下一個念住
的範圍─心隨觀。無著比丘

8. ◦ From a psychological perspective awareness of the breath teaches one to be
self-conscious. Observation of the breath is indeed an appropriate vehicle for
such self-observation, because emotional changes are reflected in the breath,
such as when one yawns out of boredom, sighs in grief, or snorts in anger.
◦ 從心理學的觀點來看，對於呼吸的覺知，教導我們要時常保
持自我覺察。 對這樣的自我觀察而言，呼吸的觀察，確實是
適合的工具，因為情緒的改變，會在呼吸上反應。例如: 因
無聊而打呵欠 (yawn); 因憂傷 (grief) 而嘆息; 或者憤怒中哼氣
(snort)。
◦ 每次分心、就將注意力/正念帶回呼吸。

9. ◦ Moreover, since breathing is a process that can take place either
involuntarily or deliberately, it stands in a distinctive conditional
position in regard to body and mind, and therefore offers a
convenient opportunity to contemplate the conditional
interrelationship between physical and mental phenomena.
◦ 此外，呼吸是一種不自主或故意發生的過程，關於身、心方
面，呼吸處於明顯制約的位置，並且對於觀察身、心現象之
間因緣的相互關係，因此提供了方便的機會。

10. ◦ Through such observation one can become aware of how a particular state of
mind expresses itself through one’s bodily posture, or how the condition,
position, and motion of the body affects the mind.
◦ 是去觀察: 心的狀態和個人的表現， 如行 、坐等動作 ，這些
表現方式之間的相互關係。透過這樣的觀察 ，修習者可能會
變得覺察到: 心的某一種狀態，是如何透過身體的姿勢來表
達的; 或者身體的狀況、姿勢和動作、如何影響著心。

11. ◦ even suggests deliberately assuming the posture of an insecure and anxious
person, then changing to express self-confidence in one’s posture, and in this
way to experiment with various postures and their relationship to different
emotions.
◦ 刻意裝出沒有安全感且焦慮的人的姿勢，然後改變成在姿勢
上表達出自信，並且以此方式來實驗各種姿勢，以及姿勢與
不同情緒的關係。

12. ◦ The need for a balanced attitude is exemplified by the simile in this part of
the Satipatthãna Sutta, which compares the contemplation of the anatomical
parts to examining a bag full of grains and beans. Just as examining these
grains and beans will quite probably not stimulate any affective reaction, so
contemplating the anatomical constitution of the body should be carried out
with a balanced and detached attitude, so that the effect is to cool desire, not
to stimulate aversion.
◦ 在《 念住經 》經文中，以下文的明喻為例證，說明「 平衡
的態度 」的必要。這段經文將身分的隨觀比作: 正在檢查裝
滿榖物和豆子的袋 子。就如檢查這些榖物和豆子，不太可能
激起任何的情緒反應一般，所以，隨觀身分，應當以平衡且
不執著的態度來修習，因此，這樣的效果是使欲望冷卻下來，
而非激起反感。

13. ◦ Sustained contemplation will reveal the fact that feelings decisively
influence and color subsequent thoughts and reactions. In view of this
conditioning role of feeling, the supposed supremacy of rational thought
over feelings and emotions turns out to be an illusion.
◦ 持續的觀察將揭露這個事實:「受」能決定性的影響及渲染後
續的思惟和反應。在檢視「受」的這種制約功能之下，預設
理性思考比感受和情緒更優越，結果證明這是個幻象。

14. ◦ Contemplation of feelings offers an opportunity to bring these evaluative and
conditioning functions back into conscious awareness.
◦ 受隨觀提供了一個機會，去把這些評價、制約作用，帶回到
有意識的覺知。
◦ Clear awareness of the conditioning impact of feeling can lead to a
restructuring of habitual reaction patterns that have become meaningless or
even detrimental.
◦ 清楚地覺知「受」的制約力，可以導致修習者去調整各種已
變得無意義、或甚至有害的慣性反應模式。

15. ◦ In this way, emotions can be deconditioned at their point of
origin. Without such deconditioning, any affective bias, being the
outcome of the initial evaluation triggered by feeling, can find its
expression in apparently well-reasoned “objective” opinions and
views.
◦ 因此，情緒能夠在它們的生起點上被消除。如果沒有這樣的
去除制約，則由「受」所啟動的最 初評價的結果─任何帶有
情感的偏見，就會在看似很有道理的、「客 觀的」意見和見
解中表達出來。

16. ◦ In contrast, a realistic appraisal of the conditional dependence of views and
opinions on the initial evaluative input provided by feeling uncovers the
affective attachment underlying personal views and opinions.
◦ 相對地，見解和意見是有條件的倚賴著: 由「受」所提 供的
初始的評價性信息; 對此倚賴的實際評量，將揭露: 潛藏
(cim4cong4) 在個人見解和意見背後的情感執著。
◦ This dependency of views and opinions on the first evaluative impact of
feeling is a prominent cause of subsequent dogmatic adherence and clinging.
◦見解和意見，對於「受」的最初始評價作用的這種倚賴，
是隨後的教條式堅持和執取的重要起因。

17. ◦ For the Buddha, the crucial issue was to uncover the psychological attitude
underlying the holding of any view, since he clearly saw that holding a
particular view is often a manifestation of desire and attachment.
◦ 對佛陀而言，重要的問題是: 揭露在任何見解的堅持之下，
所潛藏的心理態度。因為他清楚地看見: 持有某個特定的見
解，通常是欲望和執著的一種顯現。

18. ◦ The first step to developing accurate self-awareness is honest
acknowledgment of the existence of hidden emotions, motives, and
tendencies in the mind, without immediately suppressing them.
◦ 培養精確的自我覺察的第一步，是真誠地承認在心中有各種
隱藏的情緒、動機和偏好的存在，而且不立即地壓抑它們。
◦ Maintaining non-reactive awareness in this way counters the impulse
towards either reaction or suppression contained in unwholesome states of
mind, and thereby deactivates their emotional and attentional pull.
◦ 以此方式，保持非反應式的覺知，抵消了包括在不善的內心
狀態中，或者 反應 、或者壓抑的衝動。因而，解除了不善
心的情緒和注意力的牽引。

19. ◦ Such mindful observation without involvement is illustrated in a simile in the
discourses in which the Buddha compared awareness of one’s states of mind
to the use of a mirror to see one’s reflection. Just as a mirror simply reflects
whatever is presented to it, meditators should try to maintain bare awareness
of the present condition of their mind without allowing reactions to arise.
◦ 這樣具念的觀察而不涉入其中，在經典中以一個明喻來說明。
在此 明喻中，佛陀將覺知自己心的狀態，比作: 鏡子的使用，
是要看清自己的反照。就如同鏡子只是反映任何映現在其前
的事物，修習者應當 試著對於自己當下的心的狀況，保持純
然的覺知，並且不讓反應生起 。

20. ◦ Citta, the Pãli term used in this satipaììhãna, usually refers in the discourses
to “mind” in the conative and emotional sense, in the sense of one’s mood or
state of mind.
◦ citta 〔心 〕，在這《 念住經 》中所使用的巴利語詞，通常
在經文中指稱: 有意志和情緒意味的「 心 」，意指個人的心
情或心態。

21. ◦ To provide a practical illustration of the five aggregates: during the present
act of reading, for example, consciousness is aware of each word through the
physical sense door of the eye. Cognition understands the meaning of each
word, while feelings are responsible for the affective mood: whether one
feels positive, negative, or neutral about this particular piece of information.
Because of volition one either reads on, or stops to consider a passage in
more depth, or even refers to a footnote.
◦ 以下提出一個實例，以說明五蘊。例如: 在目前的閱讀過程
中， 「 識 」透過眼，這身體感官的門，去覺知每一個字。
「想」理解了每個字的涵義。而「諸受」是造成情緒的原
因，無論閱讀者，對於這特定的資訊片段，產生正面的、
負面的或中性的感受。由於「行」〔意志〕的作用，閱讀
者或繼續閱讀; 或停止閱讀以深入思索其中的一段文字; 或甚
至參閱注腳 。

22. 我的感受、情緒、心情
0-18.5歲 -> 活在恐懼、焦慮：越南
18.5-19.5歲 -> 解離 Dissociation//在難民營：馬來西亞、菲律賓。
19.5-28歲 -> 解離 Dissociation//工作、讀書
28-36歲 -> 怨恨、惡意、憤怒//爸爸過世
36-43歲 -> 哭了很多次、一點輕鬆、慢慢恢復心情和癒
合一些創傷。。。尋找人生意義-->出家
43-56歲 -> 繼續恢復心情和癒合心理創傷//媽媽過世//
56-現在 -> 自在、安靜、滿足、感恩。雖然身體還有一些創傷、
心理創傷差不多癒合、心情和情緒還好。

23. 願以此功德
普及於一切
我等與眾生
皆共成佛道