..續本文上一頁present moment is that the breath is coming in, or the breath is going out. Be with that, as it is: live in the present. Again the mind runs away because of its old habit pattern, and again you bring it back to the present moment. You are understanding the behaviour of your mind to some extent; a beginning has been made.
接著，你會觀察到另一個實相：在第二天或第叁天中，你會漸漸清楚， 不論你的心是在過去或是在未來遊蕩，只有兩種念頭會不斷地出現，不 是愉悅的就是不愉悅的。過去的回憶可能是愉悅的或不愉悅的，對未來 的想法也可能是愉悅的或不愉悅的。你觀察到：「喔！一個愉悅的念頭 生起了。」
Another reality that you will observe: on the second or third day, it will become clear that whether the mind wanders in the past, or it wanders in the future, there are only two types of thoughts that keep coming. They are either pleasant or unpleasant. A memory of the past may be pleasant or unpleasant. A thought of the future may be pleasant or unpleasant. You observe, "Look, a pleasant thought has arisen."
不論它是對過去或未來而生起的念頭，你將會注意到，心的一部份開始在這個愉悅的念頭上打轉，而心的另一部份接著開始對它反應：「喔！太棒了，過去這樣子發生，是如此地好，實在太美妙了，我喜歡它。」或是「我想要它能夠這樣發生，因爲我喜歡這個，這真的很棒！」這就是對喜愛産生了反應，並且非常迅速地變成貪愛，接著就變成了執取；貪愛，執取，貪愛，執取。
Whether it is a thought of the past or a thought of the future, you will notice that one part of the mind starts rolling in this pleasant thought, and another part of the mind starts reacting to it: "Ah, wonderful. This happened in the past, and it was so good. It was wonderful, I liked it." Or: "I want this to happen because I like it, it is wonderful." There is a reaction of liking which very soon turns into craving, which very soon turns into clinging. Craving, clinging, craving, clinging.
當不愉悅的念頭生起不管是對過去或對未來的此時你將會注意到心的一部份在這不愉悅的念頭上打轉，而心的另一部份就會對它生起習慣性的反應：「不愉悅，不好，我不喜歡它，不喜歡它。」瞋恨，厭惡，瞋恨，厭惡。這時候事實就很清楚了，你的心沒有一刻是沈默的： 每一個時刻都會有某種念頭或另一個念頭，不是愉悅的就是不愉悅的。 每當你産生了愉悅的念頭，你就生起貪愛的習性反應––––貪愛、貪愛； 而當你産生了不愉悅的念頭時，就生起了瞋恨的習性反應––––瞋恨、瞋 恨。你的心就在這貪愛、瞋恨、貪愛、瞋恨之間不斷地流轉。
An unpleasant thought comes—of the past or of the future—and you will notice that one part of the mind rolls in this unpleasant thought, and the other part of the mind reacts to it: "Unpleasant, no good. I don”t like it, I don”t like it." Aversion, hatred, aversion, hatred. Then it becomes clear that your mind is not silent for a moment: every moment there is some thought or the other, which is either pleasant or unpleasant. Whenever there is a pleasant thought, you react with craving, craving, craving. And whenever there is an unpleasant thought you react with aversion, aversion, aversion. Rāga, dveśha, rāga, dveśha. The mind is constantly rolling in rāga or in dveśha, in rāga or in dveśha.
不論何時你産生了貪愛，你就會失去心的平穩；每當你生起瞋恨，你也會失去心的平穩。這時候你不再保有這種不起貪瞋反應的平等心了。心 不再是一個平穩、平衡的狀態。當你在不平穩的狀態時，你變得焦躁不 安並且痛苦。所以痛苦的原因變得愈來愈清楚了。所有煩惱的根源就是 貪愛和瞋恨；每當你心中生起了任何煩惱的同時，所伴隨的不是貪就是瞋。
Whenever you generate rāga, craving, you lose the balance of your mind. Whenever you generate dveśha, aversion, you lose the balance of your mind, you are no longer equanimous. There is no equilibrium of the mind, there is no equipoise of the mind. When you become unbalanced, you become agitated and you become miserable. So the cause of misery becomes clearer and clearer. The root of all the defilements is rāga and dveśha. And whenever you generate any defilement in the mind, every moment it is with rāga or dveśha, rāga or dveśha.
這不是一種哲學思想、哲學的遊戲、信仰的遊戲、或感情式的遊戲；這 是非常科學、非常合理的。你正在探究心是如何地作用並且正在體驗有 關于你的心的實相。你正在貪愛和瞋恨之間打轉而變得痛苦。然後，你 將你的注意力帶回…
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