..续本文上一页ning—portrays the state of the mind.
心智不是一个具体的东西，而是剎那相续、处于流转过程之中的事件或活动。它会起作用却看不见，很像X光射线。为了清晰了解能观之心是什么、如何运作，最好将它比之于水的性质。书中写到：“...清净之道如流水..”。如果我们想象一条奔流的大河，水代表能观之心，水流──大河的流动──就好比心识，而水流的状态——平滑、缓和、动荡、涡旋或搅动——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.
心所或心识的状态可以是善或不善。善心所，诸如五根五力，能培养心力和内观，穿透无明。不善心所，经由贪瞋痴对心灵的毒害作用，产生盖障/烦恼。盖障障碍内观，就像混浊的泥水让人看不清。当泥水静止不动，泥土沉淀到底部，水就变清，就能看清楚了。禅修的净化之道亦是如此。
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).
心识是一切的根本，因为一切身心事件(现象)都涉及心识的运作。心很自然便不断追逐并识知实际事件所缘。侦知心识的活动的唯一途径是觉知，而觉知源于心识的能知功能。有了经过培养变得锐利的觉知，心识就能识知心法的各种所缘。如果我们学习并依法修行，我们就会知道能观之心所观照的目标, 可以是经由六根门显现的一切身体活动; 包括身/心过程、五蕴、身体的觉受、各种感受(情绪)、心识和法念处之法。
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.
有众多所缘可以选择固然好，但是更紧要的，是要知道禅修所缘并不是最重要的，能观之心的活动才是。有一位禅师指出所缘本身并不重要，在背景中运作的心识——亦即能观之心如何觉知——更为重要。以正确心态观察所缘，所缘即是正确的所缘。
Right Attitude To Meditation
禅修的正确态度
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.
这就很清楚了，培养对禅修的正确心态是成功修行的根本。什么是正确的心态？我们如何学习培养观照的技巧？成功的关键是修持正念。观照所选的内心所缘，全然安住于当下，完全觉知此时此地所发生的一切。放下执着，让事情任其本然地发展 (无住)。对所看见的事物不添加任何东西 (不增), 对所观察的事物不遗漏任何东西 (不减)。让一切自然发生，处于“无为而为”状态。这种方法和态度被叫着禅修的四无基本准则：不期待、不评判、不比较和不抱怨。
Walking Meditation
行禅
In modern society, we are used to spending large portions of time watching TV, surfing the internet, etc., so that almost 80% of our sensory stimulation from the outside world is received by/through the eye-door. This why it is easier to de…
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