Ch. 7 ‘MEDITATION’ OR MENTAL CULTURE: BHĀVANĀ修習：心智的培育【止、觀】

30 五月, 2025 — huimin2525

Rahula(1974)What the Buddha Taught《佛陀的啟示》: (p. 110ff.)

  • 【身心二病】
    • The Buddha said: ‘O bhikkhus, there are two kinds of illness. What are those two? Physical illness and mental illness. There seem to be people who enjoy freedom from physical illness even for a year or two . . . even for a hundred years or more. But, O bhikkhus, rare in this world are those who enjoy freedom from mental illness even for one moment, except those who are free from mental defilements’ (i.e., except arahants).1
      • 佛說：「比丘們！病有兩種。那兩種呢？肉體的病和心智的病。有人可以一年、兩年、甚至一百年、一百多年肉體都不生病。但是，比丘們啊！世間除了心無染著的人（就是說，除了阿羅漢以外（註一） ，心智方面能有片刻不生病的的人，都是稀有難得的啊！」
  • 【對「修習」的誤解】
    • The Buddha’s teaching, particularly his way of ‘meditation’, aims at producing a state of perfect mental health, equilibrium and tranquility. It is unfortunate that hardly any other section of the Buddha’s teaching is so much misunderstood as ‘meditation’, both by Buddhists and non-Buddhists. The moment the word ‘meditation’ is mentioned, one thinks of an escape from the daily activities of life; assuming a particular posture, like a statue in some cave or cell in a monastery, in some remote place cut off from society; and musing on, or being absorbed in, some kind of mystic or mysterious thought or trance. True Buddhist ‘meditation’ does not mean this kind of escape at all. The Buddha’s teaching on this subject was so wrongly, or so little understood, that in later times the way of ‘meditation’ deteriorated deteriorated and degenerated into a kind of ritual or ceremony almost technical in its routine.2
      • 佛的教誨，尤其是他所教的修習方法，其目的在培養健康、均衡和寧靜的心理，使臻完美。不幸的是：佛教中幾乎沒有什麼法門，像「修習」那樣被教徒及非教徒所誤解。只要一提到「修習」，馬上就使人想到逃避日常生活，擺起某種姿勢，像石窟裡或寺院佛堂中的塑像一般，在遠離塵囂的處所，以從事某種秘密或神秘的冥想，或專注於神遊。真正佛教的修習，完全不是這種的逃避。佛在這一主題方面所教的內容，大大的被誤解或極少的被了解。以致到了後世，修習方法變質敗壞，竟成為一種儀式，其手續繁雜幾乎成為專門學問了。（註二）
    • Most people are interested in meditation or yoga in order to gain some spiritual or mystic powers like the ‘third eye’, which others do not possess. There was some time ago a Buddhist nun in India who was trying to develop a power to see through her ears, while she was still in the possession of the ‘power’ of perfect eyesight! This kind of idea is nothing but ‘spiritual perversion’. It is always a question of desire, ‘thirst’ for power.
      • 大多數的人對於修習（或稱瑜伽）有興趣，其目的乃在獲得若干精神或秘密的力量，諸如為旁人所無的「第三隻眼」等。若干年前，就曾有一位印度佛教尼師，想練成以耳視物的神通。而當時她的視力極好，並未喪失。這種念頭無他，只是精神顛倒而已；所以仍然只是渴求權力的貪欲在作祟。
  • 【bhāvanā（修習）mental culture or mental development.】
    • The word meditation is a very poor substitute for the original term bhāvanā, which means ‘culture’ or ‘development’, i.e., mental culture or mental development. The Buddhist bhāvanā, properly speaking, is mental culture in the full sense of the term.
      • 英文中所用以代表巴利原文bhāvanā（修習）的meditation（沈思、冥索）一詞，十分不妥。Bhāvanā的意義是培育、發展，尤指心智的培育與發展。肯定點說，佛教中的修習，正是百分之百的心智培育的意思。
    • It aims at cleansing the mind of impurities and disturbances, such as lustful desires, hatred, ill-will, indolence, worries and restlessness, sceptical doubts, and cultivating such qualities as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, tranquility, leading finally to the attainment of highest wisdom which sees the nature of things as they are, and realizes the Ultímate Truth, Nirvāṇa.
      • 它的目的，在滌蕩淫欲、憎恚、怠惰、焦慮、不安、疑惑等心智方面的騷亂不淨， 一方面又培育集中的注意力、清明的心智、知識、意志力、精進力、分析力、自信、歡喜心、 寧靜的心境等優良品性，以冀最後導致如實知見一切事物本性的最高智慧，而證入最後的真理、涅槃。
  • 【1. 心一境性（亦稱奢摩他、三摩地、止等）】
    • There are two forms of meditation.
    • One is the development of mental concentration (samatha or samādhi), of one-pointedness of mind (cittekaggatā, Skt. cittaikāgratā), by various methods prescribed in the texts, leading up to the highest mystic states such as ‘the Sphere of Nothingness’ or ‘the Sphere of Neither-Perception-nor-Non-Perception’. All these mystic states, according to the Buddha, are mind-created, mind-produced, conditioned (saṃkhata).1 They have nothing to do with Reality, Truth, Nirvāṇa.
      • 修習有兩種。一種是發展注意力使能集中，所謂心一境性（亦稱奢摩他、三摩地、止等）。
      • 經中有許多方法，修之可以達到最高的神秘境界如無所有處、非想非非想處等。這些境界，跟據佛說，都是心造心生的、是緣成的（有為法）。它們與實相、真理、涅槃無關。
    • This form of meditation existed before the Buddha. Hence it is not purely Buddhist, but it is not excluded from the field of Buddhist meditation. However it is not essential for the realization of Nirvāṇ a. The Buddha himself, before his Enlightenment, studied these yogic practices under different teachers and attained to the highest mystic states; but he was not satisfied with them, because they did not give complete liberation, they did not give insight into the Ultimate Reality. He considered these mystic states only as ‘happy living in this existence’ (diṭṭhadhammasukhavihāra), or ‘peaceful living’ (santavihāra), and nothing more.2
      • 這一種的修習，在佛世以前已經有了。因此，它不是純粹佛教的，但是佛教也並未將它從佛教的修習方法中剔除。 可是這種方法並不是證入涅槃的要件。佛在自己證正覺以前，就曾在不同的師門下，學過這種瑜伽法門，而達到了最高的神秘境界。可是，他並不以之為滿足，因為它們並不能予他以徹底的解脫，也不能使他親見最終的實相。他認為這種神秘境界只是「此生中愉快的生活」或「平靜的生活」，如此而已。（註三）
  • 【2. vipassanā (Skt. vipaśyanā or vidarśanā), ‘Insight’觀：an analytical method based on ^^mindfulness, awareness, vigilance, observation^^.
    • He therefore discovered the other form of ‘meditation’ known as vipassanā (Skt. vipaśyanā or vidarśanā), ‘Insight’ into the nature of things, leading to the complete liberation of mind, to the realization of the Ultimate Truth, Nirvāṇa.
      • 因此，他發明了另一種的修習，叫做毘婆舍那（觀），深刻地察照萬物的本性，
      • 以導致心靈的完全解脫，而證入最終的真理、涅槃。
    • This is essentially Buddhist ‘meditation’, Buddhist mental culture. It is an analytical method^^ based on ^^mindfulness, awareness, vigilance, observation. It is impossible to do justice to such a vast subject in a few pages. However an attempt is made here to give a very brief and rough idea of the true Buddhist ‘meditation’, mental culture or mental development, in a practical way.
      • 這才是主要的佛教的修習的方法、佛教的心智培育法。 它是根據觀察、警覺、洞照與憶念而作的一種分析法。
      • 在區區數頁短紙中，要詳論這一項廣泛的議題，是不可能的。 以下只是一個簡單而粗淺的嘗試，以略明真正的佛教修習－心智的培育或心智的發展－其實用的方法為如何而已。
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2.1 Bare Attention（念sati, mindfulness）pp. 25-40

30 五月, 2025 — huimin2525

Thera, Nyanaponika (1962). The Heart of Buddhist Meditation: The Buddha’s Way of Mindfulness. London Rider & Co.. (1992)Kandy: Buddhist Publication Society pp. 225

目次：

2.1.1 What is Bare Attention(念sati, mindfulness) 何謂純粹注意力?
2.1.2 Thoroughness徹底性【貫徹始終；正精進】
2.1.3 Obtaining the Bare Object 獲得純粹注意力
2.1.4 The Threefold Value of Bare Attention純粹注意力的三重價值

2.1.1 What is Bare Attention(念sati, mindfulness) 何謂純粹注意力?

Bare Attention is the clear and single-minded awareness of what actually happens to us and in us, at the successive moments of perception. It is called ‘bare’, because it attends just to the bare facts of a perception as presented either through the five physical senses or through the mind which, for Buddhist thought, constitutes the sixth sense.

純粹注意力是對我們感知過程中實際發生的事情以及我們內在狀態的明確、專注的意識。 它被稱為「純粹」，是因為它只關注感知通過五種物理感官或佛教思想中構成第六感官的心靈呈現的感知事實。

When attending to that sixfold sense impression, attention or mindfulness is kept to a bare registering of the facts observed, without reacting to them by deed, speech or by mental comment which may be one of self-reference (like, dislike, etc), judgement or reflection.

當關注這種六重感知時，注意力或正念只保持對觀察到的事實的純粹記錄，不會通過行動、言語或者可能是自我參照（喜歡、不喜歡等）、判斷或反思等心理評論而對它們做出反應。

If during the time, short or long, given to the practice of Bare Attention, any such comments arise in one’s mind, they themselves are made objects of Bare Attention, and are neither repudiated nor pursued, but are dismissed, after a brief mental note has been made of them.

如果在給予純粹注意力的實踐期間，任何此類評論在一個人的腦海中出現，它們本身就成為純粹注意力的對象，既不被否定也不被追求，只是在對它們進行簡短的心識筆記後被忽略。

This may suffice here for indicating the general principle underlying the practice of Bare Attention. Detailed information on the methodical practice will be given in Chapters Four and Five. In the following pages, we shall deal with the theoretical and practical significance of Bare Attention, and with the results to be expected from its application.

這些可能足以說明純粹注意力實踐的一般原則。有關有系統的實踐的詳細資訊將在第四和第五章中給出。在下幾頁中，我們將討論純粹注意力的理論和實踐意義，以及應用純粹注意力所能帶來的結果。

It was thought advisable to dwell on these subjects in some greater detail, so that those who wish to take up a practice which, to some, will appear unusual, may start with some confidence in its efficacy, and an understanding of its purpose. It is, however, only by one’s own personal experience gained in the course of persistent practice, that this initial confidence and understanding will find final and indubitable confirmation.

我們認為有必要詳細討論這些主題，以便那些希望開始進行一種對一些人來說看起來不尋常的實踐的人能夠對其有效性有所信心，並了解其目的。然而，只有通過個人在堅持實踐的過程中獲得的經驗，這種初始的信心和理解才會得到最終和不容置疑的確認。

2.1.2 Thoroughness徹底性【貫徹始終；正精進】

Every effort of worth requires thoroughness if it is to achieve its purpose; particularly so if the work is as lofty and arduous as that mapped out by the Buddha in the Noble Eightfold Path, leading to the Extinction of Suffering. Among the eight factors of that Path, it is Right Mindfulness that represents that indispensable element of thoroughness, though Right Mindfulness has many other aspects in addition.

每一項值得付出的努力都需要徹底性才能實現其目的，特別是如果這項工作像佛陀在「通向苦滅之八正道」中所設計的那樣高尚而艱鉅。在這條道路的八個因素中，正念代表著這種不可或缺的徹底性元素，雖然正念還有許多其他方面。

In the Buddhist scriptures one of the qualities attributed to Right Mindfulness is called ‘non superficiality’, and this is, of course, just a negative way of expressing our positive term ‘thoroughness’.

在佛教經典中，正念所歸屬的一種品質被稱為「非表面性」，這當然只是表達我們的正面詞語「徹底性」的一種負面方式。

It is obvious that the practice of Right Mindfulness itself will have to employ thoroughness of procedure to the highest extent. The absence or neglect of it would be just the opposite of a quality deserving the name of Mindfulness, and would deprive the method of its chances of success. Just as detrimental consequences must result from an unstable and carelessly laid foundation, so the blessings of a solid and reliable one will extend far into the future.

很明顯，正念實踐本身必須盡最大的努力使用徹底性的程序。缺乏或忽視這種程序，將是一種不配得到正念名稱的品質相反，並剝奪了這種方法成功的機會。就像不穩定和粗心的基礎會產生有害後果一樣，堅實和可靠的基礎的祝福將延伸到遠方的未來。

Therefore, Right Mindfulness starts at the beginning. In employing the method of Bare Attention, it goes back to the seed state of things. Applied to the activity of mind this means that observation reverts to the very first phase of the process of perception, when the mind is in a purely receptive state and when attention is restricted to a bare noticing of the object (see pp. 18f).

因此，「正念」從一開始就注重徹底性。在使用「純粹注意力」的方法時，它回到事物的種子狀態。對於心靈活動的應用來說，這意味著觀察回歸到感知過程的第一個階段，當時心識處於純粹的接受狀態，而注意力僅限於對對象的純粹注意（見第18頁）。

That phase is of a very short and hardly perceptible duration, and, as we have said, it furnishes a superficial, incomplete and often faulty picture of the object. It is the task of the next perceptual phase to correct and to supplement that first impression, but this is not always done. Often the first impression is taken for granted, and even new distortions, characteristic of the more complex mental functions of the second stage, are added.

這個階段的持續時間非常短暫，幾乎不可察覺，正如我們所說，它提供了對對象的表面、不完整且經常是錯誤的印象。下一個感知階段的任務是修正並補充第一個印象，但這並不總是會做到。通常第一個印象被視為理所當然，甚至添加了第二階段更複雜心理功能的新扭曲。

Here starts the work of Bare Attention, being a deliberate cultivation and strengthening of that first receptive state of mind, giving it a longer chance to fulfil its important task in the process of cognition. Bare Attention proves the thoroughness of its procedure by cleansing and preparing the ground carefully for all subsequent mental processes.

這裡開始了「純粹注意力」的工作，它是對心識最初接受狀態的有意栽培和加強，使其有更長時間來完成認知過程中的重要任務。

By that cleansing function, it serves the high purpose of the entire Method set forth in the Discourse: ‘for the purification of beings…’, which, in the Commentary, is explained as the purification, or cleansing, of mind.

通過這種潔淨功能，「純粹注意力」精心為所有後續心理過程清理並準備好了土地。通過這種潔淨功能，它實現了《經》中所設立的整個方法的崇高目的：“為了淨化眾生……”，在注釋書中，它被解釋為淨化或潔淨心識。

2.1.3 Obtaining the Bare Object 獲得純粹注意力

  • Bare attention consists in a bare and exact registering of the object. This is not as easy a task as it may appear, since it is not what we normally do, except when engaged in disinterested investigation. Normally man is not concerned with a disinterested knowledge of ‘things as they truly are’, but with ‘handling’ and judging them from the view point of his self-interest, which may be wide or narrow, noble or low.
    • 純粹注意力的態度在於對物體的純粹和精確的記錄。這不是一件容易的事情，因為除非從事客觀的調查，否則這不是我們通常做的事情。通常人不關心“事物的真實本質”，而是從他的自我利益的角度“處理”和判斷它們，這可能是廣泛的或狹窄的、高貴的或低俗的。
  • He tacks labels to the things which form his physical and mental universe, and these labels mostly show clearly the impress of his self-interest and his limited vision. It is such an assemblage of labels in which he generally lives and which determines his actions and reactions.
    • 他將標籤貼在形成他的物理和心理宇宙的事物上，這些標籤大多清楚地顯示出他的自我利益和有限的視野的印象。 他通常生活在這樣的標籤集合中，這些標籤決定了他的行動和反應。
  • Hence the attitude of Bare Attention—bare of labels—will open to man a new world. He will first find out that, where he believed himself to be dealing with a unity, i.e. with a single object presented by a single act of perception, there is, in fact, multiplicity, i.e. a whole series of different physical and mental processes presented by corresponding acts of perception, following each other in quick succession.
    • 因此，純粹注意力（無標籤）的態度將為人類開啟一個新世界。 他首先會發現，當他認為自己正在處理一個統一體，即一個由單一感知行為呈現的單一物體時，實際上存在著多樣性，即由相應的感知行為呈現的一整個不同的物理和心理過程，這些過程在快速的連續中跟隨著。
  • He will further notice with consternation how rarely he is aware of a bare or pure object without any alien admixture. For instance, the normal visual perception if it is of any interest to the observer will rarely present the visual object pure and simple, but the object will appear in the light of added subjective judgements, as: beautiful or ugly, pleasant or unpleasant, useful, useless or harmful. If it concerns a living being, there will also enter into it the preconceived notion: ‘This is a personality, an Ego, just as “I" am, too’.
    • 他還將驚訝地注意到，他很少意識到沒有任何外來成分的純粹物體。 例如，如果普通的視覺感知對觀察者有興趣，它很少會呈現出純粹的視覺物體，而是以附加的主觀判斷的形式出現，例如：美麗或醜陋，愉悅或不愉悅，有用、無用或有害。如果涉及到一個生物，還會加入預先設定的觀念：“這是一個人格，一個自我，就像“我”一樣”。
  • In that condition, i.e. closely intertwined with subjective additions, the perception will sink into the store-house of memory. When recalled by associative thinking, it will exert its distorting influence also on future perceptions of similar objects, as well as on the judgements, decisions, moods, etc., connected with them.
    • 在這種緊密相關的主觀添加條件下，感知將沉入記憶的儲藏庫。 當通過聯想思維召回時，它也將對類似物體的未來感知以及與之相關的判斷、決策、情緒等產生扭曲影響。
  • It is the task of Bare Attention to eliminate all those alien additions from the object proper that is then in the field of perception. These additions may be considered later singly if wanted, but the initial object of perception has to be kept free from them. This will demand persistent practice during which the attention, gradually growing in its keenness, will, as it were, use sieves of increasingly finer meshes by which first the grosser and then ever subtler admixtures will be separated until the bare object remains.
    • 純粹注意力的任務是從感知範圍內的物體中消除所有那些外來的添加物。 如果需要，這些添加物可以稍後逐一考慮，但最初的感知對象必須保持不受它們的影響。 這需要持久的練習，透過這種練習，注意力逐漸增強，就像使用越來越細的篩子一樣，先分離較粗的，然後分離更微妙的添加物，直到僅剩下純粹的物體。
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