..續本文上一頁where no imagination is involved, where no speculation is involved— we have to work with the truth, the truth as it is.

　　因此，專注的對象應該是如實的實相﹕關于自身的實相、關于你一直稱呼爲「我、我、我的、我的」的這個身體結構的實相。我們已經對這個身體結構有了很大的認同，對于這個身體結構産生了極大的執取。同樣 地，關于我們一直稱爲「我、我、我的、我的」的這個心的結構的實相我們也對于這個心的結構有了很大的認同，産生了極大的執取。一 個人必須要了解到什麼是「我」、什麼是「我的」﹖什麼是這個身體的結構﹖什麼又是心的結構呢﹖一個人必須在經驗的層面上來了解這些。

　　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.

　　這訓練心專注的整個過程，應該同時也是這個心淨化的過程。心的 淨化與心的自主應該同行並進。否則，一個人只在定力上發展，他可以因而獲得強大的力量每一個專注的心都是非常有力量的，但它卻可 能被誤用。如果心的出發點不清淨，就算心非常專注，那麼這是一個非常危險的心。專注的心也可以用來造作有害的行爲。你一定看過白鶴，用一支腳站立在水塘旁的淺灘，完全地專注，專注在什麼上面呢﹖就爲 了找魚來吃。或者是一只貓守在老鼠洞口，專注地等待一只老鼠自洞內 跑出，好把它吃了；一個人使用雙管獵槍，也是全神貫注在獵物上，准 備一槍打死它。爲了成功，你的心必須專注在你的每一個行爲上﹔即使 是個扒手，也必須保持心的專注來扒取東西。這些都是專注力。

　　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，這些專注力並非正法。如果我們訓練專注是基于貪愛或瞋恨，這就不是正定、不是如法的專注。專注不應該是基于貪愛、或瞋恨，專注必須是基于實相的。不應該有任何的想象、臆測、自我暗示、或外來的暗示等等，而是如其本來的實相。

　　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.

　　要了解實相，印度過去的覺悟者已經給了我們這個方法。這個方法的整個過程就是了解實相的過程，自我了解的過程。這種對實相的了解，是要在經驗的層面上去了解你自己的實相；如果只是經由書本、經典上所 寫的，或者你的上師、你的傳統、或你的信仰所說的，並不能達到對實相真正地了解。依照這個方法，首先你坐著、閉上你的眼睛及嘴巴，身體和嘴巴都不用做什麼。

　　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 script…

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