..续本文上一页到觉知呼吸上。这个时候，当你的心正保持在对呼吸 的觉知上，是没有贪爱的；你正保持在当下。你不会对呼吸产生贪爱：「我要更多的气息，我要更多的气息。」气息就在那儿，所以你没有必 要对它产生贪求。当气息进來时，你也不会对这个气息厌惡：「走开！ 我不喜欢这个气息。」你对呼吸既没有贪爱也没有憎恨，没有贪爱，没 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.
当你整天持续地观察时，你会开始体验到，在非常短暂的时刻中，当你 的心是真正地专注在呼吸上时没有贪爱、没有憎恨。你正在训練你的心，不仅仅是在专注上，而是同时要远離一切的贪爱、憎恨与不净。
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.
这是以正确、科学的方式來发展心的自主能力。而且任何人都可以做到，因为我们是以观察实相來用功的，这不是盲目的相信。呼吸就在那儿，而且呼吸并不是印度教徒、回教徒或基督教徒的呼吸，不是婆羅门或非婆羅门、印度人或美国人的呼吸。呼吸就是呼吸自然的呼吸， 一种自然的现象：气息进來，气息出去。而观察呼吸的心也并非是印度教徒的心、回教徒的心或是基督教徒的心；每一个人的心就是这样运作的，而你正在检视自己的心如何运作。
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.
这整个过程是如此地科学化，是以成果作导向的。你在此时此刻就可以 得到成果。你了解了你的问题，并且开始以非常合乎科学、合理的方法 來解决你自身的问题。无关盲信，无关上师，无关利用，无关教条。这 是真理实相，是心与身的科学。古印度的伟大科学家们发现了心与身的 科学、心与身的交互作用。
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.
藉由观察呼吸，你很快就会达到了解身心之间是如何地相互关聯的这个阶段。在表面的层次上，呼吸看起來只是身体的运作，因为肺部的压缩，气息进來、出去、进來、出去。然而，呼吸只是和你的身体结构有关吗？ 这个观念是完全错误的。
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.
当你客观地观察，用科学的方式來观察，你就会清楚了解：呼吸也和你的心有紧密的相关，并且也和你心中的不净十分有关。比如說，当你正 在观察你的呼吸时，过去的一些回忆浮现出來并且你开始有了生气的反 应；就在你产生生气的同时，你将会注意到呼吸已经失去了正常。它不 再是平常的呼吸了；它变得稍微快些、粗重些。而当这个不净消失了， 呼吸就回復正常。所以，呼吸…
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