..续本文上一页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.

　　以上观测心智空间与其中产生的一切事物的方法已经在西藏践行了一千余年。那些参与了宗教信仰环境内部这项训练——当然渲染了经历——的人们宣称已经有许多发现，这些发现能够被任何乐意贡献其时间与努力于将他们的发现拿去检验的开明个体所复制。以下讨论强调了一部分所谓的关于心智的发现，它们可能作为能通过经历来检验的假设而按科学方法看待。这种科学研究已经在进行中，其中一个值得注意的项目是由圣巴巴拉意识研究学会与加利福尼亚大学的一队心理学家和神经系统科学家协作进行的。

　　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.

　　至于维特根斯坦对任何私密语言非可行性的关注，西藏静观者称说一种关于纯净主观经历的共享的、高度专业化的语言已经在经过专业化训练的心智观察者的团体中发展起来了。通过这样的训练，参与者彼此交谈、与他们的导师交流并且以这种方式学着沟通他们内在的经历。无意听说这样沟通的非参与者们可能认为他们懂得这种叙述出来的经历，但事实上沟通中多数所说的将超出他们的想象，因为他们从未经历过探索意识的状态。

　　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.

　　弗洛伊德关于无意识心理沖动的模糊与扭曲的影响在西藏静观者中早已是一个主要关注的问题。他们选择的补救措施是对心智空间升起的无论什么的无情、消极但警觉的观测，而非被它转移或认同它。不对厌恶或渴求之事产生散漫的想法、心理意象、情绪以及欲望是必要的。更确切地说，一个人必须简单地让它们生起并随其自身而去，不加以介入或尝试去抑制或增强它们。比喻地说，一个人必须在“意识的空间”中休憩，该空间较“一个人独自的心灵空间”更大。对心灵中生起的无论什么都进行近距离地、敏锐智慧观察，但没有任何形式的修改、删除或编辑。这是一种格外苛刻的努力，且在与一位有经验、有学问的导师——他精通于这种练习——开展密切的合作。

　　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.

　　遍及亚洲的佛教静观者已经在心理过程出现方式与其存在方式之间的可能区别中获得了特殊利益，这是由吉尔伯特Ÿ莱尔在西方研究中最近关注到的。特别地，他们已经发现，尽管心理状态和过程常常好像是相对静态的，但根据仔细的检验，所有的心理当下念头与我们对它们的意识一直是处于每…

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