..續本文上一頁 of the mind with scientific rigor and replicability. Such laboratories would ideally include facilities for conducting behavioral and neuroscientific research, together with simple, inpidual accommodations for people to devote themselves to mental training for months and years on end. This would be tantamount to creating a new profession of highly trained observers and experimentalists of the mind.
由于只需建造、維護及操作哈勃太空望遠鏡成本的一小部分，靜觀天文臺有可能爲了展開對注意力的可訓練性以及用科學的嚴謹和可複製性來觀察心智太空的可能性的經驗研究而創造出來。理想上，這些實驗室將包括指導行爲與精神系統科學研究的設備，同時具備簡單的、獨立的居住設施，讓人們貢獻其自身去經曆持續數月和數年的心理訓練。這相當于爲心智的高度受訓觀察者和經驗主義者，創造了一個新的職業。
One valuable kind of mental training that I have explained elsewhere entails focusing one”s attention on the space of mental events, distinct from appearances generated by the five physical senses. 12 Expertise in this mode of observation may require as much as 5,000 to 10,000 hours of training, 8 to 12 hours a day, 7 days a week, for months on end. In addition to this formal practice of observing the mind and whatever events arise within it, the practitioner must take all necessary steps in terms of lifestyle and emotional regulation to ensure mental health throughout the course of this extremely demanding discipline. Contemplative traditions that have developed such introspective practice have much sound advice to offer in these regards.13
我在別處已解釋過的一種有價值的心理訓練類型，必須將一個人的注意力專注于心理活動的空間中，相異于由五種生理感官産生的外相。這種觀察模式的專長，可能需要差不多5000到10000個小時的訓練，每天8到12個小時、一周7天、持續數月。除了這種正式的觀察心智的練習以及無論這一過程中有什麼活動，練習者都必須依據生活方式和情緒規製，來秉持所有需要的步驟，以保證通過這種極端苛刻的自律達到心理健康。開發這種內省練習的靜觀傳統，在這些點上提出了許多忠告。
As the faculty of mental perception is refi ned, one may begin probing the nature of the thoughts, images, emotions, and desires that arise in each moment. Specific questions may guide these observations, such as:
隨著心理覺知能力的改善，一個人開始探索在每一個當下産生的思想、想象、情緒以及需求的本性。具體的問題能引導出這些觀察，例如：
Are any of these mental events, including one”s awareness of them, static, or are they constantly in a state of flux
任何這些心理活動——包括一個人對它們的意識——是靜態的嗎？還是它們一直處于變化的狀態？
Are any mental phenomena inherently satisfying or unsatisfying, or do these qualities arise only relative to one”s attitudes and desires
任何心理現象原本就是令人滿意的或不滿意的嗎？還是這些特性只是在與一個人的態度和需求相關的時候才生起？
Is the space of the mind, any of its contents, or the awareness of them inherently “I” or “mine,” or is one”s sense of personal identity and possession of one”s mind purely a conceptual projection
心智的空間——其任何內容或對它們的意識——本來就是“我”或“我的”嗎？還是一個人的個人身份感與其心智的所有都純粹是一個概念的投射？
Hypotheses
假說
When a large number of researchers engage in such empirical inquiry in different laboratories, running their experiments with different sets of assumptions and expectations, it may turn out, contrary to Kant”s expectations, that they can extract features of the mind independent of the acts of observation. They may be able to identify universal qualities and regularities among mental phenomena and thereby formulate laws of the mind analogous to the rest of the laws of nature. As in any other branch of science, this research will require controlled experiments, repeated iterative evolving cycles of hypothesis formation, controlled testing, hypothesis revision, and prediction.
當一大群研究者們在不同的實驗室參與這種經驗研究，用不同的假設和期望開展他們的實驗，這樣的結果可能是，與康德的預期相反，即他們能提取獨立于觀察行爲的心智特性。他們可能能夠在心理現象中得到普遍的特性與規律，從而類似于自然界其它規則那樣創製心智規則。如同科學的其它任何分支，這項研究需要受控的實驗、假說信息演變周期的反複疊代、對照檢驗、假說校正以及預測。
The above method of observing the space of the mind and everything that arises within it has been practiced in Tibet for more than a thousand years. Those engaged in this practice within a context of religious belief, which certainly colors experience, claim to have made many discoveries that can be replicated by any open-minded inpidual willing to devote the time and effort to putting their findings to the test. 14 The following discussion highlig…
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