..续本文上一页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.
接着，你会观察到另一个实相：在第二天或第三天中，你会渐渐清楚， 不論你的心是在过去或是在未來游荡，只有兩种念头会不断地出现，不 是愉悦的就是不愉悦的。过去的回忆可能是愉悦的或不愉悦的，对未來 的想法也可能是愉悦的或不愉悦的。你观察到：「喔！一个愉悦的念头 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."
不論它是对过去或未來而生起的念头，你将会注意到，心的一部份开始在这个愉悦的念头上打转，而心的另一部份接着开始对它反应：「喔！太棒了，过去这样子发生，是如此地好，实在太美妙了，我喜欢它。」或是「我想要它能够这样发生，因为我喜欢这个，这真的很棒！」这就是对喜爱产生了反应，并且非常迅速地变成贪爱，接着就变成了执取；贪爱，执取，贪爱，执取。
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.
当不愉悦的念头生起不管是对过去或对未來的此时你将会注意到心的一部份在这不愉悦的念头上打转，而心的另一部份就会对它生起习惯性的反应：「不愉悦，不好，我不喜欢它，不喜欢它。」瞋恨，厌惡，瞋恨，厌惡。这时候事实就很清楚了，你的心没有一刻是沈默的： 每一个时刻都会有某种念头或另一个念头，不是愉悦的就是不愉悦的。 每当你产生了愉悦的念头，你就生起贪爱的习性反应––––贪爱、贪爱； 而当你产生了不愉悦的念头时，就生起了瞋恨的习性反应––––瞋恨、瞋 恨。你的心就在这贪爱、瞋恨、贪爱、瞋恨之间不断地流转。
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.
不論何时你产生了贪爱，你就会失去心的平稳；每当你生起瞋恨，你也会失去心的平稳。这时候你不再保有这种不起贪瞋反应的平等心了。心 不再是一个平稳、平衡的狀态。当你在不平稳的狀态时，你变得焦躁不 安并且痛苦。所以痛苦的原因变得愈來愈清楚了。所有烦恼的根源就是 贪爱和瞋恨；每当你心中生起了任何烦恼的同时，所伴随的不是贪就是瞋。
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.
这不是一种哲学思想、哲学的游戏、信仰的游戏、或感情式的游戏；这 是非常科学、非常合理的。你正在探究心是如何地作用并且正在体验有 关于你的心的实相。你正在贪爱和瞋恨之间打转而变得痛苦。然后，你 将你的注意力带回…
《慈悲的法流 第三天 修习心的净化 Day Three: Practising Purification of the Mind》全文未完，请进入下页继续阅读…