..續本文上一頁到覺知呼吸上。這個時候，當你的心正保持在對呼吸 的覺知上，是沒有貪愛的；你正保持在當下。你不會對呼吸産生貪愛：「我要更多的氣息，我要更多的氣息。」氣息就在那兒，所以你沒有必 要對它産生貪求。當氣息進來時，你也不會對這個氣息厭惡：「走開！ 我不喜歡這個氣息。」你對呼吸既沒有貪愛也沒有憎恨，沒有貪愛，沒 有瞋恨。
This is not a philosophical thought, a philosophical game, a devotional game or an emotional game; it is very scientific, very rational. You are researching how the mind works, and you are experiencing the truth about your mind. You are rolling in rāga, rolling in dveśha and becoming miserable. Then you bring your attention back to the awareness of respiration. At that moment, when the mind is with the awareness of respiration, there is no craving. You are with the present moment. You don”t start craving for the breath:"I want more breath, I want more breath." The breath is there, so there is no use craving for it. When the breath is coming in, you don”t have aversion towards the breath: "Go away, I don”t like this breath." There is neither craving nor aversion, there is no rāga, there is no dveśha.
當你整天持續地觀察時，你會開始體驗到，在非常短暫的時刻中，當你 的心是真正地專注在呼吸上時沒有貪愛、沒有憎恨。你正在訓練你的心，不僅僅是在專注上，而是同時要遠離一切的貪愛、憎恨與不淨。
As you keep working for the whole day, you will start to experience very tiny moments when your mind is really with the breath—no craving, no aversion. You are training your mind not merely to be concentrated, but also to be free from craving, free from aversion, free from impurities.
這是以正確、科學的方式來發展心的自主能力。而且任何人都可以做到，因爲我們是以觀察實相來用功的，這不是盲目的相信。呼吸就在那兒，而且呼吸並不是印度教徒、回教徒或基督教徒的呼吸，不是婆羅門或非婆羅門、印度人或美國人的呼吸。呼吸就是呼吸自然的呼吸， 一種自然的現象：氣息進來，氣息出去。而觀察呼吸的心也並非是印度教徒的心、回教徒的心或是基督教徒的心；每一個人的心就是這樣運作的，而你正在檢視自己的心如何運作。
This is the proper, scientific way of developing mastery over the mind. And anybody can do it, because one is working with truth. This is not a belief. The breath is there, and the breath is not Hindu, Muslim or Christian breath, Brahmin or non-Brahmin breath, Indian or American breath. The breath is the breath—natural breath, a natural phenomenon: the breath coming in and the breath going out. And the mind that is observing it is not a Hindu mind, a Muslim mind, or a Christian mind. This is how everybody”s mind is working, and you are examining your own mind, how it is working.
這整個過程是如此地科學化，是以成果作導向的。你在此時此刻就可以 得到成果。你了解了你的問題，並且開始以非常合乎科學、合理的方法 來解決你自身的問題。無關盲信，無關上師，無關利用，無關教條。這 是真理實相，是心與身的科學。古印度的偉大科學家們發現了心與身的 科學、心與身的交互作用。
The whole process is so scientific, so result-oriented. You get results here and now. You understand your problem, and you start coming out of your problem in a very scientific way, a very rational way. No blind faith is involved, no gurudom is involved, no exploitation is involved, no dogmatism is involved. This is the truth. This is the science of mind and matter. Great scientists of India discovered the science of mind and matter, the interaction of mind and matter.
藉由觀察呼吸，你很快就會達到了解身心之間是如何地相互關聯的這個階段。在表面的層次上，呼吸看起來只是身體的運作，因爲肺部的壓縮，氣息進來、出去、進來、出去。然而，呼吸只是和你的身體結構有關嗎？ 這個觀念是完全錯誤的。
By observing the breath, observing the breath, you will very soon reach the stage where you understand how mind and matter are interrelated. At the apparent level, the respiration appears to be merely a physical exercise, a physical activity. The breath comes in and goes out, comes in and goes out because the lungs are pumping. So does it pertain only to your physical structure
This idea is totally wrong.
當你客觀地觀察，用科學的方式來觀察，你就會清楚了解：呼吸也和你的心有緊密的相關，並且也和你心中的不淨十分有關。比如說，當你正 在觀察你的呼吸時，過去的一些回憶浮現出來並且你開始有了生氣的反 應；就在你産生生氣的同時，你將會注意到呼吸已經失去了正常。它不 再是平常的呼吸了；它變得稍微快些、粗重些。而當這個不淨消失了， 呼吸就回復正常。所以，呼吸…
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