..續本文上一頁ning—portrays the state of the mind.
心智不是一個具體的東西，而是剎那相續、處于流轉過程之中的事件或活動。它會起作用卻看不見，很像X光射線。爲了清晰了解能觀之心是什麼、如何運作，最好將它比之于水的性質。書中寫到：“...清淨之道如流水..”。如果我們想象一條奔流的大河，水代表能觀之心，水流──大河的流動──就好比心識，而水流的狀態——平滑、緩和、動蕩、渦旋或攪動——就如心所。
Mental states, or the qualities of mind, can be wholesome or unwholesome.Wholesome states of mind, like the mental faculties of consciousness, cultivate power and insight to penetrate through the veil of ignorance.Unwholesome states of mind generate hindrances/defilements by way of the mental toxins of craving, aversion and delusion.Like agitated muddy water, hindrances stand in the way of insight.When the muddy water is calm and still the mud settles to the bottom, leaving clear water.Now, there is clarity.This is similar to the practice of mediation on the path of purification.
心所或心識的狀態可以是善或不善。善心所，諸如五根五力，能培養心力和內觀，穿透無明。不善心所，經由貪瞋癡對心靈的毒害作用，産生蓋障/煩惱。蓋障障礙內觀，就像混濁的泥水讓人看不清。當泥水靜止不動，泥土沈澱到底部，水就變清，就能看清楚了。禅修的淨化之道亦是如此。
Consciousness is the root of all things, for all physical and mental events (phenomena) are the act of consciousness.For physical events, it is the nature of mind to always pursue and know the object.The only way to detect mental activity is by awareness, which comes from the knowing function of consciousness.With developed, sharpened awareness, the mind comes to know the objects of mental phenomena.If we are studying and following the Dharma, we know that the objects for the observing mind to contemplate upon can be any activity within the body via the six body sensors.It includes the body/mind processes, the five aggregates, body sensations, feelings (emotions), consciousness, and the Dharma of mental objects (per the Four Foundations of Mindfulness).
心識是一切的根本，因爲一切身心事件(現象)都涉及心識的運作。心很自然便不斷追逐並識知實際事件所緣。偵知心識的活動的唯一途徑是覺知，而覺知源于心識的能知功能。有了經過培養變得銳利的覺知，心識就能識知心法的各種所緣。如果我們學習並依法修行，我們就會知道能觀之心所觀照的目標, 可以是經由六根門顯現的一切身體活動; 包括身/心過程、五蘊、身體的覺受、各種感受(情緒)、心識和法念處之法。
While it is very good to know that there are so many objects to choose from, it is even more imperative to understand that it is not the chosen meditation object that is the most important.Rather, it is the activity of the observing mind that takes precedence. There is one meditation teacher who points out that the object itself is not important.The mind that is working in the background—working to be aware, i.e., the observing mind—is more important.If the observing is done with the right attitude, the object will be the right object.
有衆多所緣可以選擇固然好，但是更緊要的，是要知道禅修所緣並不是最重要的，能觀之心的活動才是。有一位禅師指出所緣本身並不重要，在背景中運作的心識——亦即能觀之心如何覺知——更爲重要。以正確心態觀察所緣，所緣即是正確的所緣。
Right Attitude To Meditation
禅修的正確態度
So clearly, it is evident that developing the right attitude towards meditation is essential for success in your practice.What is the right attitude
How do we learn to develop the skill of observation
The key to success is centered on the practice of mindfulness.Observe the chosen object within, totally in the present moment.Be fully aware of what is happening—here and now.Let go of attachments, and just let things be as they are.Do not add anything to what you see, or miss anything of what you are looking at.Just let it happen naturally, in the “do-nothing” mode.This kind of approach and attitude is called the Four-No Ground Rules of meditative practice:No Expectations, No Judgments, No Comparisons, and No Complaints.
這就很清楚了，培養對禅修的正確心態是成功修行的根本。什麼是正確的心態？我們如何學習培養觀照的技巧？成功的關鍵是修持正念。觀照所選的內心所緣，全然安住于當下，完全覺知此時此地所發生的一切。放下執著，讓事情任其本然地發展 (無住)。對所看見的事物不添加任何東西 (不增), 對所觀察的事物不遺漏任何東西 (不減)。讓一切自然發生，處于“無爲而爲”狀態。這種方法和態度被叫著禅修的四無基本准則：不期待、不評判、不比較和不抱怨。
Walking Meditation
行禅
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