在靈感中翻譯佛法，在業力下努力微笑

5 Tips In Tibetan Buddhism For Opening Your Heart And Mind (by Tsoknyi Rinpoche)

1. Remember Who You Are 記住你是誰

Deep within all beings is a kind of spark that lights and warms our lives. It's been called by many names in many different traditions. In the Buddhist tradition it's known as "Buddha nature"-- which is often described in terms of three qualities: boundless wisdom, infinite capability, and immeasurable loving-kindness and compassion.

一切眾生的內心深處，都有個「靈光」照亮且溫暖著我們的生命，它在許多不同的傳統中，有著許多不同的稱呼。佛教稱之為「佛性」 －－佛性通常以三種特質來形容：無量智慧、無限的覺知力和無量悲悲。

One of the core teachings of Buddhism is that we all possess this nature. You may think that you're an accountant, an executive, a teacher, a student, a parent, a child -- and indeed, on a mundane, every-day level, you are. But underneath a particular identity and all the thoughts, feelings, and behaviors that may attach to it, what you are is the ever-evolving potential of a being who is capable not only of transcending suffering but of leading all other creatures out of darkness and pain, as well.

佛教的核心教導之一，即是眾生皆有佛性。你也許認為自己是個會計師、執行長、教師、學生、父母、孩子等－－以世俗日常生活的層面而言，你的確如此。但儘管有著特定的身分與所有可能依附其上的所有念頭、感受及行為在此之下的你，是具有無盡發展潛能的眾生，不僅有能力超越痛苦，也可以引導所有其他眾生脫離黑暗和苦痛。

So all you really have to do in order to open your heart and your mind is to remember your Buddha nature!

因此，為了能夠開啟心靈，你真正所必須做的，就是要憶念你的佛性。

2. Mind Your Body 覺察你自身

Unfortunately that's not always easy. Throughout our lives we're urged to define ourselves and our experiences in particular ways. Over time, these definitions become so familiar that we end up identifying with them completely as the absolute truth of who we are.

不幸的是，這一向並非易事。終其一生，我們被促使要以特定方式為自己和自身經驗下定義；隨著時間流逝，這些定義變得如此熟悉，以致我們最終完全將之認同取代了我們原本的真實面目。

We can, however, begin to break down our mundane, everyday identities into smaller pieces -- a process through which we begin to discover that who we think we are isn't quite as solid as we believe. One of the easiest ways to begin is to spend a little time with our bodies.

然而，我們可以著手將世俗日常生活的種種自我認同，化為小碎片。在此過程中，我們開始發現，我們並不如自己所相信的那麼堅實穩固。要開始這麼做，最簡單的方式之一，就是花一些時間和我們的自我相處一段時間。

It's surprising how many of us forget our bodies. It's so easy to get caught up in thoughts and feelings and overlook this extraordinary system of muscles, bones, organs and so on that serves as a physical support for our thoughts, feelings and behaviors.

我們之中有不少人會忘記我們的身體，且多到讓人驚訝。我們太容易被念頭和感受所牽制，而忽略了由肌肉、骨頭、和器官等所組成的卓越系統，是這套系統為我們的念頭、感受和行為提供了物質層面的支持。

So one thing we can do -- preferably while sitting in a comfortable position with the spine straight and muscles relaxed -- is to start simply and gently appreciating that we have a body, a basic ground of experience. We can begin by simply noticing: "There is a leg. There is a toe." We can simply notice, too, that there is a heart that is beating; there are lungs that are expanding and contracting; there is blood coursing through veins. We can also notice physical sensations such as being cold or being warm, feeling pain in the knees, back or shoulders, and so on. The point of the practice is to simply allow ourselves to become alert to the physical aspect of our being in a very easygoing and gentle way, without judging it or identifying with it.

因此，有件事是我們可做的－最好以舒適坐姿、脊椎伸直、肌肉放鬆→便開始單純且溫和地欣賞我們所擁有的身體，這是這種體驗的基本基礎。我們可以單純從注意到「這裡有隻腿、這裡有個腳趾」開始。我們也可以只是單純注意著，心臟在跳動著、肺部在擴張和收縮、血液在血管中流動。我們也可以留意身體的感官感覺，例如冷或熱，膝蓋、背部或肩膀的疼痛等。這個練習的重點是單純容許自己留意身體層面，並以一種非常輕鬆且溫和，且不帶著任何判斷或認同的方式來進行。

3. You Are Not Your Feelings, You Are Not Your Thoughts你不等於你的感受，你不等於你的念頭

We've become so used to the potency, frequency and variety of the thoughts and feelings that course through our awareness throughout the day that it's very easy to identify with and as them. This tendency is built into our very language. "I'm angry." "I'm afraid." "I'm happy. "I'm sad."

我們平常能覺受的心，已經習慣於這種強力、頻繁而多樣的念頭與感受，因此我們很容易會認同且辨識它們。這種習氣的傾向被植入我們獨特的語言中：如「我生氣」、「我害怕」、「我快樂」、「我悲傷」。

We can bring the same kind of attention we brought to our bodies to our thoughts and feelings -- gently noticing them as they arise, abide for a moment and, somewhat to our surprise perhaps, disappear. In so doing, we gently begin to recognize that our thoughts and feelings are only aspects of experience and not the totality. Our identities may be may be influenced by mental and emotional patterns in the subtle body, but we are not those patterns.

我們可將(剛剛)放在身體上的那種注意力，帶到我們的念頭和感受上－－溫和留意著它們的生起、暫時駐留，以及消失，後者或許多少會令我們驚訝。如此一來，我們將開始溫和地認知到，我們的念頭和感受只是經驗的幾個層面，而非整體。我們的自我認同(本身)也許受到微細身中的心智及情緒模式所影響，但我們並不等於這些模式。

Try practicing this sort of gentle noticing the next time you feel a strong emotion. Allow the emotion to arise, but look at it as an event occurring within a broader frame of awareness. Tell yourself that what ever you're experiencing is not the total "you," that what you're feeling is only one piece of your experience.

下次當你出現強烈的情緒感受時，試著練習這種溫和的注視。允許情緒生起，但你注視它，就像在看著一件正在較廣覺性範疇中發生的事情一般。告訴自己，不論你正在經驗的是什麼，那不是全部的「你」；告訴自己，你正在感覺的，僅只是你所經驗的一小部份。

We can also bring this same sort of attention to our thoughts which are often intimately linked to our identities. The speed with which thoughts appear and disappear across the screens of our minds are like out-of-control "breaking news update crawlers" that appear across television screens. We can hardly read one before another takes its place -- and another and another. Our awareness is overwhelmed by fleeting impressions, half-grasped notions, bits of sentences, ideas that have only begun to form before they disappear.

我們也可以把相同的注意力帶到自己的念頭上，這些念頭經常緊密連結著我們的自我認同。念頭略過心頭螢幕所出現和消失的速度，就像是出現在電視螢幕上那些失控的「新聞快報跑馬燈」般。每則新聞迅即被下一則所取代，速度快到我們幾乎無法閱讀。我們的覺性被淹沒在瞬間印象、半截概念、破碎句子和未成型即消逝的種種想法中。

As we gradually turn attention to our thoughts, rather than being irritated, disturbed or carried away by them, we slowly find ourselves amazed by their coming and going. We begin to appreciate the entire process of thinking in and of itself.

當我們逐漸轉向留意我們的念頭，而非被念頭所惹惱、干擾或牽制，我們便慢慢發現自己念頭來去的神奇，而開始欣賞整個起心動念的過程。

4. Rest In Space 安住於虛空

In time, we also begin to notice gaps between thoughts and feelings -- barely perceptible moments in which there is simply no thought, no feeling, just pure, open awareness. As these gaps grow longer -- and a little less startling -- we can begin to rest within them. For a brief second or so, we can have a direct experience of what in the Buddhist tradition is known as the essence of mind, or the nature of mind: a luminous, limitless awareness that is not chopped up into subject and object, self and other, perceiver and perceived. All distinctions between "the looker" and what was being "looked at" fall away, and for an instant we experience complete lack of separation between everything we feel, see, smell, and so on, and the awareness that sees, smells and feels. Our hearts and minds are completely open, and the spark that is our Buddha nature leaps up into a brilliant flame.

過些時日，我們也會開始注意到在念頭和覺受之間的空隙，在這些勉強可以辨識的片刻中，就只是無念頭、無感受、單純是純淨且寬廣的覺性。當這些空隙變得較大，且不再那麼令人吃驚時，我們便能開始安住其中。約莫短暫的幾秒，我們能直接經驗到在佛教中稱為心的本質或心的本性者，那不受主體與客體、自與他、感知與被感知所截斷，明晰、無限的覺性。當「見者」與「所見」之間的所有區別都崩解時，我們便瞬間經驗到我們一切所感、所見、所嗅，與那能感、能見、能嗅的覺性，是全然無二無別的。而我們的內心完全開放時，我們佛性的靈光就躍昇成燦爛的光焰。

5. Share the Bliss 分享法喜

Unfortunately, it's easy to get caught up in the sense of well-being that arises when our hearts and minds open and to forget the most essential lesson that the Buddha tried to instill in us as the deepest of all teachings: that until all of us are free, none of us are free. Rather than rest in our own comfort zones, our contentment dimming our awareness of the pain and hardship that others around us may be feeling, we must remember that the ultimate goal of opening our hearts and minds is to free all living creatures from their patterns so that they can experience the openness, wisdom, and warmth that is the essence of our being.

不幸的是，在開啟心靈之際，我們易於陷入所生起的覺受法喜，而忘卻了最根本的教導，那就是佛陀試著教導我們的一切教法中最甚深的教授：「除非所有眾生都解脫，我們才可算自在解脫。」因此與其安於我們自身的法喜安樂中，任由我們的滿足感，減弱了自己對周遭眾生痛苦與艱辛的認知。我們反要記住開啟心靈的究竟目標，是要讓一切眾生能遠離他們的習氣模式，以便能體驗到眾生佛性中，本來就有無量無邊、智慧具足和慈悲溫暖的本質。

Buddha nature is infinite; beings in need of awakening are infinite; and our journey, once begun, is never done.

佛性無盡，需要覺醒的眾生也是無量的；我們開啟心靈的旅程，一旦展開後，也是無終盡的。

藏傳佛教中開啟心靈的五個妙方 (措尼仁波切 開示)