博雅教育5×5倡議：Huimin's blog 惠敏法師部落格

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。