..續本文上一頁hts some of the alleged discoveries about the mind that may be scientifically treated as hypotheses that can be tested through experience. Such scientific research is already in progress, with one notable project being conducted by the Santa Barbara Institute for Consciousness Studies in collaboration with a team of psychologists and neuroscientists at the University of California, Davis.

　　以上觀測心智空間與其中産生的一切事物的方法已經在西藏踐行了一千余年。那些參與了宗教信仰環境內部這項訓練——當然渲染了經曆——的人們宣稱已經有許多發現，這些發現能夠被任何樂意貢獻其時間與努力于將他們的發現拿去檢驗的開明個體所複製。以下討論強調了一部分所謂的關于心智的發現，它們可能作爲能通過經曆來檢驗的假設而按科學方法看待。這種科學研究已經在進行中，其中一個值得注意的項目是由聖巴巴拉意識研究學會與加利福尼亞大學的一隊心理學家和神經系統科學家協作進行的。

　　With regard to Wittgenstein”s concern about the unfeasibility of any private language, Tibetan contemplatives claim that a shared, highly specialized language concerning rarified subjective experience has been developing within a community of professionally trained observers of the mind. Throughout such training, participants converse among themselves and with their mentors and in this way learn to communicate their inner experiences. Nonparticipants overhearing such communication may believe they understand the kinds of experiences being narrated, but in fact most of what is said will be beyond their imagination, for they have never experienced the states of consciousness that are being probed.

　　至于維特根斯坦對任何私密語言非可行性的關注，西藏靜觀者稱說一種關于純淨主觀經曆的共享的、高度專業化的語言已經在經過專業化訓練的心智觀察者的團體中發展起來了。通過這樣的訓練，參與者彼此交談、與他們的導師交流並且以這種方式學著溝通他們內在的經曆。無意聽說這樣溝通的非參與者們可能認爲他們懂得這種敘述出來的經曆，但事實上溝通中多數所說的將超出他們的想象，因爲他們從未經曆過探索意識的狀態。

　　Freud”s concern about the obscuring and distorting influences of unconscious mental impulses has long been a major concern among Tibetan contemplatives. The remedy they have settled on is relentless, passive but vigilant observation of whatever arises in the space of the mind, without being carried away by or identifying with it. It is imperative not to respond to discursive thoughts, mental images, emotions, and desires with either aversion or craving. Rather, one must simply let them arise and pass of their own accord, without intervening or attempting to suppress or augment them. Metaphorically, one must rest in a “space of awareness” that is larger than the “space of one”s own psyche.” Whatever arises within the psyche is observed closely and with discerning intelligence, but without modifying, censoring, or editing in any way. This is an extraordinarily demanding endeavor, and it is pursued in close collaboration with an experienced and accomplished mentor who is well versed in such practice.

　　弗洛伊德關于無意識心理沖動的模糊與扭曲的影響在西藏靜觀者中早已是一個主要關注的問題。他們選擇的補救措施是對心智空間升起的無論什麼的無情、消極但警覺的觀測，而非被它轉移或認同它。不對厭惡或渴求之事産生散漫的想法、心理意象、情緒以及欲望是必要的。更確切地說，一個人必須簡單地讓它們生起並隨其自身而去，不加以介入或嘗試去抑製或增強它們。比喻地說，一個人必須在“意識的空間”中休憩，該空間較“一個人獨自的心靈空間”更大。對心靈中生起的無論什麼都進行近距離地、敏銳智慧觀察，但沒有任何形式的修改、刪除或編輯。這是一種格外苛刻的努力，且在與一位有經驗、有學問的導師——他精通于這種練習——開展密切的合作。

　　Buddhist contemplatives throughout Asia have taken special interest in the possible differences between the way mental processes appear and the way they exist, a concern raised more recently in Western research by Gilbert Ryle.16 Specifically, they have found that although mental states and processes often appear to be relatively static, upon close examination, all the immediate contents of the mind as well as our awareness of them are constantly in flux, arising and passing many times per second. A relatively homogenous continuum of a mental state, such as depression, may endure for seconds or even minutes, but that stream of emotion consists of discrete pulses of awareness, each of finite duration. There is nothing static in the human psyche, though habits may become deeply ingrained over the course of a lifetime.

　　遍及亞洲的佛教靜觀者已經在心理過程出現方式與其存在方式之間的可能區別中獲得了特殊利益，這是由吉爾伯特Ÿ萊爾在西方研究中最近關注到的。特別地，他們已經發現，盡管心理狀態和過程常常好像是相對靜態的，但根據仔細的檢驗，所有的心理當下念頭與我們對它們的意識一直是處于每…

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