怙主頂果欽哲仁波切
鬆綁自心、放開情緒
KYABJE DILGO KHYENTSE RINPOCHE
Freeing the Mind and Emotions
問：法王，情緒似乎無所不能，〔總能〕誘使我們將其信以為真。可以請您給予相關開示嗎？
Your Holiness, emotions seem to be all-powerful and seduce us into believing they are real. Will you please teach about this?
答：憤怒、嫉妒、傲慢、愚痴及貪欲，這些造成遮障的情緒（煩惱）只不過是念頭罷了。
THE OBSCURING EMOTIONS OF ANGER, JEALOUSY, PRIDE, IGNORANCE AND DESIRE are nothing but thoughts.
但念頭是什麼呢？當你看著一個念頭時，觀察它是否具有任何實質或堅固性；它有顏色或形狀嗎？你能找到念頭從何處生起嗎？你能找到它停留於何處嗎？當它從你的腦海中消失後，又去了哪裡呢？
But what are thoughts? When you watch a thought, look to see if it has any substance or solidity. Does it have a color or shape? Can you find the place where the thought has arisen? Can you find a place where it dwells? Can you find where it has gone when it disappears from your mind?
當憤怒等負面念頭生起時，試著觀察這個念頭本身與其生起之處，兩者相同抑或不同？它們是兩回事嗎？一般來說，當你心中湧現許多念頭時，稱為「動」，屬於心的動態層面；偶爾念頭很少，心較於安靜，稱為「靜」，屬於心的靜態層面；當你意識到念頭的多寡時，稱為「覺」。你應該試著練習，讓自己能夠時時認知到念頭是動或靜等等；試著以此方式觀察自心。接著，繼續探究，去看看這個「所知」與「能知」——所探究的對境與探究者，是兩回事，或相同的。如此禪修自心本性。幾天之後，再回來告訴我，你發現了什麼 ，到時你就會有答案了。
When a negative thought like anger arises, look to see whether the thought itself and the ground from which it arises are the same or different. Are they two different things? Generally speaking, when you have many thoughts running through your mind, this is called “movement." It is the moving aspect of the mind. Occasionally there are fewer thoughts, and the mind is quieter. This is called“quiescence," the still aspect of the mind. When you are conscious of having either many thoughts or few thoughts, this is called "awareness." You should try to practice always being cognizant of whether your thoughts are moving or still and so on. Try to observe your mind in this way. Then continuing with the investigation, look to see whether the known and the knower-the object of this investigation and that which is investigating it-are two distinct things or the same. Meditate on the nature of your mind. After a few days, come back and tell me what you find. By then you will have an answer.
問：法王，這幾天，我試著依照您的指示禪修，但我肯定哪裡出錯了。當我閉眼分析心的自性時，它似乎顯現出形狀和顏色；我發現自己專注在這些色彩上，並開始認為我的心性是藍色的！當我睜開眼睛時，這樣的分別似乎就消失了。
Your Holiness, in the past few days, I've tried to meditate as you instructed, but I must be doing something wrong. When I analyze the nature of my mind with my eyes closed, it seems to manifest as shape and color. I find myself focusing on these colors and am beginning to think the nature of my mind is the color blue! When my eyes are open, this division seems to dissolve.
〔法王笑了〕[His Holiness laughs.]
答：你不需要閉眼禪修，如果睜開眼睛觀察心的自性，明性和智慧的層面將會展現。當你為了穩定或平息念頭而修持奢摩他（寂止）時，可以閉上眼睛；但以此情況而言，我們所做的是觀察心的自性，會比較像是毗婆舍那（勝觀），你只需如是觀察一切顯相。正如你所說的，那時你便可不具太多分別或額外妄念去看待事物。如此安住，觀看事物，同時不以種種戲論而進入那些事物，試著保持在這個狀態中。
You don't need to meditate with your eyes closed. If you look at the essence of mind with open eyes, the aspects of clarity and intelligence come forth. You can close your eyes during shamatha (calm abiding) when you want to stabilize or pacify your thoughts. But in the present case, as we are watching the nature of mind, it is more like vipashyana (expansive vision or insight), in which you should just see all appearances as they are. And as you said, you can then see things without too much division or excessive distracted thought. Stay like this, seeing things but not entering into them with many elaborate thoughts. Try to remain in that state.
每當憤怒、貪欲或執著等負面情緒出現時，首要之務就是去認出該念頭正在生起；不要無視於它。一旦認出，就可以觀察——它來自何處？它會停留在某處嗎？當它不復在彼處時，是否又去了什麼特定的地方呢？如此觀察念頭，所能得到的唯一結論就是：根本沒有念頭這回事——也就是說，它沒有形體，沒有顏色等等。你可以用這個方法去檢視每一個念頭。
Whenever a negative emotion like anger, desire or attachment appears, the first thing to do is to recognize that the thought is arising. Do not be blind to it. Once you have that recognition, you can watch it. Does it come from anywhere? Does it stay in any particular place? When it is no longer there, has it gone to any particular place? And as you investigate the thought, the only conclusion you can come to is that there is no such thing as this thought-that is, it has no form, no color and so forth. You can examine each and every thought in this way.
你也許認為，即使念頭沒有實質性，它仍然有個起因，而該起因在某種程度上具有恆常性；例如你也許認為，瞋恨的念頭是由於某個自己不喜歡的外在人事物所引起的。［然而］事實並非如此，因為「敵人」也只是個概念、念頭，一旦透過分析，就會崩解。沒有任何本體於自性上就是「你的敵人」；而且，外在的事物，怎麼可能會是內在憤怒的真正原因呢？
You may think that even though the thought has no substance, it still has a cause, something that is in some way permanent. For example, if the thought is one of hatred, you may think that it is caused by someone or something you don't like, something outside of yourself. This cannot be so, because the "enemy" is also simply a concept, a thought that if analyzed, just disintegrates. There is no entity that is intrinsically "your enemy." Moreover, how can something external be the true cause of your anger, which is inside you?
當你得到「念頭為空」的結論時，就安住在那個空性中；但是，如果那個情緒強烈而棘手，甚且並未消失，那麼就再繼續觀察——它有任何顏色或形狀嗎？它留駐於何處呢？最後，除了回到空性，別無選擇。安住於此空性中。這就是你應該做的。一段時間之後，再回來告訴我，你體驗到什麼，屆時再延續這個教授。
When you come to the conclusion that the thought is empty, remain in that emptiness. If, how-ever, the emotion is strong and intractable and doesn't disappear, then look once again. Does it have any color or shape? Is there any place where it resides? In the end, there can be no option other than to return to emptiness. Remain in this emptiness. This is what you should do. Come back again after some time and tell me your experience. Then we will continue the teaching.
由於無常和個人福報不足，在法王世緣已盡之前，我都沒能再回去。
Due to impermanence and my lack of merit, I was unable to return before His Holiness passed from this world.
~ 英文出自Sandra Scales 的攝影著作 ”SACRED VOICES of the Nyingma Masters” P. 26-33，希望迅速取得中譯版權，發行此書嘉惠華文讀者！
~ 普賢法譯小組 Vanessa翻譯/Lilio & Qing-Qing校對/Serena完稿於藏曆水兔年歲末，祈願一切賢善吉祥！
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