..續本文上一頁en asked why his disciples, who lived a simple and quiet life with only one meal a day, were so radiant, the Buddha replied: ”They do not repent the past, nor do they brood over the future. They lived in the present. Therefore, they are radiant. By brooding over the future and repenting the past, fools dry up like green reeds cut down (in the sun).” [5]

　　有人問佛，爲什麼他的弟子們過著簡單平靜的生活，每天只吃一餐，卻如此精神煥發？佛說：“他們不悔既往，不瞑索將來。他們生活在現前的時間中，因此他們都神采奕奕。愚蠢的人，又冥索未來，又追悔過去，就像碧綠的蘆葦在驕陽中被刈斷一般，一下子就枯萎了。”〔注四〕

　　Mindfulness, or awareness, does not mean that you should think and be conscious ”I am doing this” or ”I am doing that”. No. Just the contrary. The moment you think ”I am doing this” you become self-conscious, and then you do not live in the action, but you live in the idea ”I am”, and consequently your work too is spoilt. You should forget yourself completely, and lose yourself in what you do. The moment a speaker becomes self-conscious and thinks ”I am addressing an audience”, his speech is disturbed and his trend of thought broken. But when he forgets himself in his speech, in his subjects, then he is at his best, he speaks well and explains thing clearly. All great work- artistic, poetic, intellectual or spiritual- is produced at those moments when its creators are lost completely in their actions, when they forget themselves altogether, and are free from self-consciousness.

　　修習念住法，並不是要你想或是覺得“我在做這個”、“我在做那個”。不對！恰正相反。你一想到“我再做這個”，你就覺得有個自己而不能生活在你的行爲中了。你是生活在“我存在”的意念裏，而你的工作也就糟蹋了。你應當完全忘了自己，而全心全意的浸潤在工作中。一個演講者一自覺到“我對聽衆演講”，他的講話就混亂了，思緒也不連貫了。但是如果他一心講演他的題目，整個地忘了自己，他的表現才是最好的。他一定講得很精彩，解釋的很明白。一切偉大的傑構，藝術的、詩歌的、智識的、心靈的，都是在它們的創作人完全浸潤在工作中的時候所産生的，在他們完全忘我而不自覺的時候所産生。

　　This mindfulness or awareness with regard to our activities, taught by the Buddha, is to live in the present moment, to live in the present action. (This is also the Zen way which is based primarily on this teaching.) Here in this form of meditation, you haven”t got to perform any particular action in order to develop mindfulness, but you have only to be mindful and aware of whatever you may do. You haven”t got to spend one second of your precious time on this particular ”meditation”: you have only to cultivate mindfulness and awareness always, day and night, with regard to all activities in your usual daily life. These two forms of ”meditation” discussed above are connected with our body.

　　這個佛所傳授的，在一切時中都要念念分明(的念住法)，也就是要生活在眼前的一瞬間裏，生活在眼前的活動裏。(禅宗的方法，也是脫胎于此項教導。)在這一種修習法門裏，你無須實施某種特定的活動才能發展念念分明的能力。你只須隨時了知你所做的一切事，你不必專爲特定的修習方法花費一秒鍾的寶貴時間。你只要養成經常警覺的習慣，不分晝夜，在日常生活中的一切活動上，時刻都了了分明就可以了。上述兩種修習方法，都與我們的身體有關。

　　Then there is a way of practicing mental development (”meditation”) with regard to all our sensations or feeling, whether happy unhappy or neutral. Let us take only one example. You experience an unhappy, sorrowful sensation. In this state your mind is cloudy, hazy, not clear, it is depressed. In some cases, you do not even see clearly why you have that unhappy feeling. First of all, you should learn not to be unhappy about your unhappy feeling, not to be worried about your memories. But try to see clearly why there is a sensation or a feeling of unhappiness, or worry, or sorrow. Try to examine how it arises, its cause, how it disappears, and its cessation. Try to examine it as if you are observing it from outside, without any subjective reaction, as a scientist observes some object. Here, too, you should not look at it as ”my feeling” or ”my sensation” subjectively, but only look at it as ”a feeling” or ”a sensation” objectively. You should forget again the false idea of ”I”. When you see its nature, how it arises and disappears, your mind grows dispassionate towards that sensation, and becomes detached and free. It is the same with regard to all sensations or feelings.

　　還有一種發展心智的方法，是關系我們的一切感受的；愉快的、不愉快的、既非愉快亦非不愉快的。舉一個例子：比方你正經…

《佛陀的啓示 第七章 修習：心智的培育 Chapter VII· Meditation or Mental Culture: Bhāvanā》全文未完，請進入下頁繼續閱讀…