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April 26 12:51 AM | Add a comment | Permalink | Blog it | Singapore

新加坡佛学研究会（释迦寺)

AMITABHA BUDDHIST CENTRE 阿弥陀佛佛教中心
3 Lorong 15 Geylang Lam Clan Association Building S(388597), Tel: 6745 8547 Fax: 6741 0438 http://www.fpmtabc.org Email: centre@fpmtabc.org

ANANDA METYARAMA BUDDHIST YOUTH CIRCLE
50-A Jalan Bukit Merah S(169454) Tel: 6272-4240 Fax: 6377-5297 Email: ambyc@bigfoot.com

BODHIRAJA BUDDHIST SOCIETY 大菩提学佛会
9, Lorong 30. Geylang Road. S (398347) Tel: 6747-8066 Fax: 6743-1003
Email: bodhiraj@singnet.com.sg

BUDDHA DHAMMA MANDALA SOCIETY 佛教曼荼罗学会
567-A Balestier Road S(329884) Tel: 6352-2859 Fax: 6356 9107 Email: bdms567a@singnet.com.sg

BUDDHA VIHARA SOCIETY
49 Ceylon Road, S(429367) Tel/Fax: 6348-0185

BUDDHIST FELLOWSHIP CENTRE
9 Lorong 29 Geylang #04-02, S(388065) Tel: 6842 6422 http://www.buddhistfellowship.org

BUDDHIST LIBRARY 佛教图书馆
2 & 4 Lorong 24A Geylang S(398526) Tel: 6746-8435 Fax: 6741-7689
http://www.buddhlib.org.sg Email: buddhlib@singnet.com.sg

BUDDHIST UNION 佛教会
28 Jalan Senyum S(418152) Tel: 6241-9419 Fax: 6444-3280

BURMESE BUDDHIST TEMPLE 缅甸玉佛寺
14 Tai Gin Road S(327873) Tel: 6251-1717 Fax: 6256-0043
http://www.bbt.org.sg Email: burtempl@singnet.com.sg

DHAMMA DUTA BUDDHIST CENTRE 佛陀佛教中心
11, Lorong Bachok Geylang S(387785) Tel: 6742-5053

KARMA KAGYUD BUDDHIST CENTRE 噶玛迦如佛教中心
38 Lorong 22 Geylang S(398695) Tel: 6749-1103, 6741-0935 Fax: 6744-2302
http://www.karma-kagyud.org.sg Email: kkbcs@pacific.net.sg

MANGALA VIHARA (BUDDHIST TEMPLE) 祝福寺
30 Jalan Eunos S(419495) Tel: 6744-4285 Fax: 6744-1912 http://www.mangalavihara.org.sg

NANYANG POLYTECHNIC BUDDHIST SOCIETY 南洋理工学院佛学会
c/o Nanyang Polytechnic, Student Development Office,
180, Ang Mo Kio Ave 8, S(569830) Email: nypbs@hotmail.com

NATIONAL UNIVERSITY OF S'PORE (NUS) BUDDHIST SOCIETY
新加坡国立大学佛学会
c/o NUSSU Secretariat Yusof Ishak House, 31 Lower Kent Ridge Road #06-05 S(119078)
http://www.geocities.com/b_digest (Selected articles are available),

NGEE ANN POLYTECHNIC BUDDHIST SOCIETY 义安理工学院佛学会
535 Clementi Road, S(599489) Email: npbs@hotmail.com

PALELAI BUDDHIST TEMPLE
49 Bedok Walk S(469145) Tel: 6443-3324

PALYUL NYINGMA BUDDHIST ASSOCIATION 宁玛巴白玉佛教中心
17 H Geylang Lorong 15 S(388608) Tel: 6742-9261 Fax: 6742-9904
http://www.palyulsg.org Email: palyulsg@palyulsg.org

SAKYADHITA (Daughters of the Buddha) 释迦善女会
Blk 60 Sims Drive #01-1265 S(380060) Tel: 6842-0516, 6842-6328 Fax: 6842-7689
Office: Elderly Kidney Patients Day Centre

RUWAN BUDDHIST SOCIETY
87 Aida Street S(459988) Tel: 6445 6393

SINGAPORE BUDDHA SASANA SOCIETY (SAKYA TENPHEL LING)
新加坡佛学研究会（释迦寺)
5, Pasir Ris Drive 4, S(519455) Tel: 6581-3902 Fax: 6581-3903 http://www.sakyatenphelling.org

SINGAPORE BUDDHA YANA ORGANISATION
15 Jalan Belibas S(578666) Tel: 6455-5117

SINGAPORE BUDDHIST MEDITATION CENTRE 新加坡佛教坐禅中心
1 Jalan Mas Puteh S(128607) Tel: 6778-3330 Fax: 6773-0150

SINGAPORE BUDDHIST MISSION
9 Ruby Lane S(328284) Tel: 6299-7216 Fax: 6294-2701

SINGAPORE POLYTECHNIC BUDDHIST SOCIETY 新加坡理工学院佛学会
PC-126, Polycentre, Dover Road Campus, Dover Rd S(139651)

SRI LANKARAMAYA BUDDHIST TEMPLE 锡兰佛寺
30-C St.Michael's Road S(328002) Tel: 6391-0031

THEKCHEN CHO-LING MONASTERY 大乘禅寺
6 Hindhede Road S(589242) Tel: 6466-3720/9800 4308 Fax: 6465 6736 http://www.thekchencholing.org

TISARANA BUDDHIST ASSOCIATION 三宝佛教会
90 Duku Road S(429254) Tel: 6345-6741 Fax: 6344-4056

VIPASSANA MEDITATION CENTRE (SINGAPORE) 内观禅修中心 (新加坡)
1 Paya Lebar Walk S(535926) Tel/Fax: 6445-3984
http://vmc128.8m.com Email: vmckm@singnet.com.sg

万佛林 MAN FATT LAM TEMPLE
211 Bedok Road S(469416) Tel: 6241-1122 Fax: 6245-8756

万佛堂莲池精舍 LIN CHEE CHENG SIA TEMPLE
14-E Richards Ave S(546415) Tel: 6282-4966 Fax: 6282-7191

大觉寺
86 Telok Kurau Lorong K S(425720) Tel: 6344-3091, 6447-2414 Fax: 6345-3550

大悲院
7 Jalan Kemaman S(329333) Tel: 6256-4941 Fax: 6252-6209

龙山寺 LEONG SAN TEMPLE
371 Race Course Road S(218641) Tel: 6298-9371 Fax: 6298-7998

竹林寺 ZU-LIN TEMPLE ASSOCIATION
817 Bukit Batok West Ave 5 S(659086) Tel: 6665-7566 Fax : 6565-7817

自度庵 TSE TOH AUM BUDDHIST TEMPLE
601 Sin Ming Drive S(575719) Tel: 6454-7666 Fax: 6458-5672

观音山
398 Dunearn Road S(289606) Tel: 6466-0217

观音寺
39 Geylang Lor. 31 S(388035) Tel: 6748-2524

正觉寺 CHENG KAK TEMPLE
98 Lorong 23 Geylang Road S(388397) Tel: 6748-3279

观音亭 KWAN YAM THENG BUDDHIST TEMPLE
245-A Alexandra Road S(159933) Tel: 6475-3826 Fax: 6472-0251

地藏林 DI ZHANG LIN
3F Geylang Lorong 12 S(398984) Tel: 6846-1961

佛缘林 FOO YEUN LIM
3 Jalan Angin Laut S(489176) Tel: 6542-2683 Fax: 6545-8420

法轮社 DHARMA CAKRA SOCIETY
38 Jalan Eunos S(419500) Tel: 6841-3171 Fax: 6841-7915

法施林 FAH SI LAM TEMPLE
1 Lengkong Satu S(417474) Tel: 6876-1391

毗卢寺 BEEH LOW SEE BUDDHIST TEMPLE
71B Jalan Jurong Kechil S(598588) Tel: 6466-2288 Fax: 6466-4137

香莲寺
110, Koon Seng Rd S(427045) Tel: 6344-3729

圆明寺 YUAN MENG SHIH
631 Upper East Coast Road S(466596) Tel: 6241-0896 Fax: 6243-0151

旃檀林
20 Jalan Yasin S(417992) Tel: 6742-7985 Fax: 6742-8804

菩提阁 MAHABODHI MONASTERY
8 Lorong Kilat S(598114) Tel: 6466-4425 Fax: 6467-9135

禅之园 CH'AN ZHI YUAN
98 Jalan Pintan S(577140) Tel: 6346 5010

普陀寺
7 Yan Kit Road S(088262) Tel: 6221-3451, 6221-2909 Fax: 6227-9927

普明寺 POH MING TSE TEMPLE
438 Dunearn Road S(289613) Tel: 6466-0785 Fax: 6468-0530

普济寺 POH JAY TEMPLE
66 Lorong G Telok Kurau S(426248) Tel: 6447-2387 Fax: 6447-4417

善福堂 SHAN FOOK TONG TEMPLE
5 Lorong 7 Geylang Road S(388789) Tel: 6747-5957 Fax: 6743-8031

福善庵 FU SHAN AN
28 Lorong 27A Geylang S(388117) Tel/Fax: 6741-6857 http://www.fushanan.per.sg

薝蔔院
8 Geylang East Ave 1 S(389780) Tel: 6846-7491

丹霞精舍
Blk 419 Bedok North St 1 #10-164 S(460419) Tel: 6443-1557 Fax: 6443-3708 HP: 9817-4058

白云书坊 PAI YUN BOOKSTORE
Blk 574 Ang Mo Kio Ave 10 #01-1831 S(560574) Tel: 6554 1563

龙华藏院 LEONG HWA MONASTERY
67 Shrewsbury Road S(307834) Tel: 6253-3532, 6253-1432, 6253-8346 Fax: 6251-0043 http://www.lhm.org.sg Email: admin@lhm.org.sg

华严禅寺 HUA YAN CHAN SI
37 Lorong 30 Geylang S(398370) Tel: 6741 9625 Fax: 6741 8497
Email: huayan@singnet.com.sg

观音禅林 KWAN YIN CHAN LIN
203D Lavender St S(338763) Tel: 6392-0265 Fax: 6298-7457
http://www.kyclzen.org Email: kyclzen@singnet.com.sg Retail Email: zenton@singnet.com.sg

同德佛堂
1055 Serangoon Road S(328172) Tel/Fax: 6298-7394

伽陀精舍
18 Lor 31 Geylang S(388026) Tel: 6748-2266

妙音觉苑
9 Jalan Lateh S(359108) Tel: 6288-7669

知归佛社 CHIH KUEI FU SER
15 Sennett Road S(466793) Tel: 6243-1380

法华禅寺 FA HUA MONASTERY
381 Upper Paya Lebar Road S(534974) Tel: 6288-7548 Fax: 6382-4915

法溪禅寺 FAXI ZEN CENTRE (SINGAPORE)SOCIETY
67A Tessensohn Road S(217667) Tel: 6297 5683 HP: 9107 0015

忠德佛堂 CHONG TUCK TONG TEMPLE
477 Geylang Road S(389436) Tel/Fax: 6748-2971

觉音讲堂 JUE YING BUDDHIST ASSOCIATION
34 Boon Teck Road S(329604) Tel/Fax: 6252-8885

南海飞来 NAN HAI FEI LAI
35 Lorong 27 Geylang S(388170) Tel: 6748-5625 Fax: 6748-9726

莲池阁寺 LIAN CHEE KEK BUDDHIST TEMPLE
36B Paya Lebar Crescent S(536190) Tel: 6288-5971 Fax: 6288-4714 Email: lianckek@cyberway.com.sg

海印古寺 HAI INN TEMPLE
33 Bricklands Road S(688254) (Off Choa Chu Kang Road Ave 3) Tel: 6769-1515, 6769 4743 Fax: 6762-5712 http://www.haiinn.org Email: info@haiinn.org

海印精舍 SAGARAMUDRA BUDDHIST HERMITAGE
574 Changi Road S(419944) Tel: 6243 9559

海印学佛会 SAGARAMUDRA BUDDHIST SOCIETY
No 5 Lorong 29 Geylang S(388060) Tel: 6746-7582 Fax: 6842-6656
http://www.sagaramudra.org.sg

海印佛学院 SAGARAMUDRA BUDDHIST INSTITUTE
No 5 Lorong 29 Geylang S(388060) Tel: 6746-7582 Fax: 6842-6656 http://www.sagaramudra.org.sg

清凉精舍
84-B Lorong 25A Geylang S(388262) (Beside Aljunied MRT) H/P: 9839 6899

菩提协会 THE BODHI ASSOCIATION
15 Lorong 10 Geylang S(399046) Tel: 6223-1566

菩提佛院 PU TI BUDDHIST TEMPLE
121-C Punggol Road S(546637) Tel: 6386-3392 Fax: 6386-5043

普贤讲堂 PU XIAN BUDDHIST SOCIETY
217-A Lorong 7 Geylang Road S(389277) Tel: 6742 3977

福海禅寺 FOO HAI CH'AN MONASTERY
87 Geylang East Ave 2 S(389753) Tel: 6748-6676 Fax: 6749-2343
http://www.foohai.org

福智协会 BLISS AND WISDOM SOCIETY
23 Lorong 29 Geylang #04-02 S(388072)（张氏总会）
Tel: 6547 1580 Fax: 6547 1581 Email: bws13571025@yahoo.com.tw

慈悲精舍 CI BEI JING SHE BUDDHIST VIHARA
No 379A Bedok Rd Changi Complex S(469553) Tel: 6446-4843 Fax: 6446-5247 Email: hsiongcai@yahoo.com

慧严精舍 THE MAHAPRAJNA BUDDHIST VIHARA
19 Rambai Road S(424338) Tel: 6440-4162

慧严佛学会 THE MAHAPRAJNA BUDDHIST SOCIETY
11 Lor 35 Geylang Road S(387943) Tel: 6748-6625 Fax: 6741-9414

慧明讲堂 HUI MING BUDDHIST SOCIETY
64 Lorong 24A Geylang S(398588) Tel: 6743-7193

新加坡中华佛教会 THE SINGAPORE CHINESE BUDDHIST ASSOCIATION
23 Kreta Ayer Road S(088992) Tel/Fax: 6225-0671

大愿共修会
11 Lorong 30 Geylang Road S(398348) Tel: 6547-1823

文殊图书馆 MANJUSRI LIBRARY
40 Lorong 27 Geylang Road S(388174) Tel: 6749-2080

华严佛学会 HUA YAN BUDDHIST SOCIETY
280A Sim's Avenue S(387515) Tel: 6844 2800 Fax: 6844 0519

药师行愿会
11 Lorong 25 Geylang S(338293) Tel: 6741-9969 Fax: 6741-9939

观音救苦会 KWAN-IN WELFARE SOCIETY （观音慈善诊所）
7 Kreta Ayer Road S(088984) Tel: 6222-5570 Fax: 6323-5882

观音救苦会（观音慈善医疗院）
34 Jalan Eunos S(419496) Tel: 6743-4228 Fax: 6746-5048

观音救苦会（盛港慈善诊所）
Blk 111 Rivervale Walk #01-11 S(540111)

地藏行愿会 KSHITIGARBHA BUDDHIST SOCIETY
55 Lorong 4 Geylang S(399295) Tel: 6747 4434

护国金塔寺
798 Tampines Road S(518475) Tel/Fax: 6582-0988 Email: golden@cyberway.com.sg

佛教广化寺 KWANG HUA BUDDHIST MONASTERY
794, (Old)Tampines Road, S(518484) Tel: 6582-4971 Fax: 6582-9453

净名佛学社 CHENG BENG BUDDHIST SOCIETY
20-24 Lor 27A Geylang Road S(388112) Tel: 6748-5132 Fax: 6748-9542
http://web.singnet.com.sg/~chengbbs/ Email: chengbbs@mbox5.singnet.com.sg

莲山双林寺 LIAN SHAN SHUANG LIN MONASTERY
184 Jalan Toa Payoh S(319944) Tel: 6259 6924 Fax: 6352 9329

般若念佛堂 PUAT JIT BUDDHIST TEMPLE
61 Anchorvale Link S(545073) Tel: 6481-7157, 6489-9531, 6489-9537

禅定佛学会 SAMADHI BUDDHIST SOCIETY
34 Tembeling Road S(423643) Tel:6247 9361 Fax: 6348 0626
http://web.singnet.com.sg/~samadhi Email: samadhi@mbox3.singnet.com.sg

慈航念佛社 THE BUDDHA VOYAGE SOCIETY
29 Eng Kong Terrace S(599002) Tel: 6844-2306

大悲佛教中心 TAI PEI BUDDHIST CENTRE
2 Lavender Street S(338823) Tel: 6298-3343 Fax: 6291-8859

云雾山念佛堂
Blk 51 Chin Swee Road #03-87 S(160051) Tel: 6534-3889 H/P: 9688-3546

灵峰般若讲堂 LING FENG PRAJINA AUDITORIUM
28 Leng Kong Dua (off Jln. Kembangan) S(417705) Tel: 6445-2597 Fax: 6445-4726

佛教华严学会 HWA YEN BUDDHIST SOCIETY
219 Henderson Road #03-04 Henderson Industrial Park S(159556) Tel: 6271 0710 Fax: 6274 2079

宽济堂念佛社 KUANG CHEE TNG BUDDHIST ASSOCIATION
125 Moulmein Road S(308081) Tel: 6251-3765, 6250-1796 Fax: 6250-1796

新加坡佛牙寺 BUDDHA TOOTH RELIC TEMPLE (SINGAPORE)
293 South Bridge Road S(058837) Tel: 6220 0220 Fax: 6220 1261
http://www.singaporebuddhatooth.org.sg Email: BTRTS@singaporebuddhatooth.org.sg

新加坡佛光山 FO GUANG SHAN (SINGAPORE)
146B Paya Lebar Rd #06-01 ACE Building S(409017) Tel: 6842-3725 Fax: 6842-3245 http://www.blia.org.sg Email: admin@blia.org.sg

九华山报恩禅寺 KEW HUA SAN POH ERN SHIH
17-D Chwee Chian Road Off Pasir Panjang Rd, 51/2 ms S(119753) Tel: 6474-3926 Fax: 6842 3245

大众学佛研究会 PEOPLE'S BUDDHISM STUDY SOCIETY
25 Lorong 22 Geylang S(398682) Tel: 6746-9352 Fax: 6745-0796
http://www.dazhong.org Email: webmaster@dazhong.org

伟苏达禅修中心 VISUDDHA MEDITATION CENTRE
107 Jalan Langgar Bedok S(468559) Tel: 9010 1663

光明山普觉禅寺 KONG MENG SAN PHOR KARK SEE MONASTERY
88 Bright Hill Road S(574117) Tel: 6849 5300 Fax: 6452 8332 http://www.kmspks.org

光明坊禅修中心 AWARENESS PLACE MEDITATION CENTRE
Blk 231 Bain Street, Bras Basah Complex #03-39 S(180231) Tel/Fax: 6336-5067
http://www.awarenessplace.com Email: apmc@awarenessplace.com

志愿佛教徒协会 SOCIETY OF BUDDHIST VOLUNTEERS
26B Kim Keat Road S(328844) Tel: 6254-6737 Fax: 6251-4804

洛伽山庄佛学会
305, River Valley Road S(238346) Tel: 6235-0517

新加坡佛教总会 SINGAPORE BUDDHIST FEDERATION
12 Ubi Ave 1 S(408932) Tel: 6744-4635, 6744-4159 Fax: 6747-3618

新加坡净宗学会 AMITABHA BUDDHIST SOCIETY (S)
2 Lorong 35 Geylang S(387934) Tel: 6744-7444 Fax: 6744-4774
http://www.amtb.org.sg Email: abss@amtb.org.sg

藏密佛学研究会 TIBETAN BUDDHIST STUDIES SOCIETY
38-B Lorong 23, Geylang S(388372) Tel: 6742 4438 Fax: 6742 5509

新加坡佛教居士林 SINGAPORE BUDDHIST LODGE
17 Kim Yam Road S(239329) Tel: 6737-2630 Fax: 6737-0877
http://www.sbl.org.sg Email: sbl@sbl.org.sg

新加坡善友禅中心 KALYANAMITTA CENTRE (SINGAPORE)
83 Pheng Geck Avenue S(348270) Tel: 6383-5183

新加坡佛教福利协会 SINGAPORE BUDDHIST WELFARE SERVICES
（佛教文化中心、福慧讲堂、慈恩林、后港洗肾中心）
105 Punggol Road S(546636) Tel: 6489-8161 Fax: 6489-8131

噶举金刚乘佛教中心 KARMA CHOYING KUNKYAB LING 2 Telok Blangah Street 31 S(108942) 2nd Floor Yeo's Building (杨氏大厦 )
Tel: 6274 7800 Fax: 6276 1831 http://www.karmachoying.org Email: dharma@karmachoying.org

新加坡佛教青年弘法团 SINGAPORE BUDDHIST YOUTH MISSION
3306 Clementi Service Road (Commonwealth Ave West) S(129583) Tel: 6775-5557 Fax: 6773-1009

新加坡佛教青年弘法团（分团）
18 Vaughan Road S(358105) Tel: 6284-0633 Fax: 6282-6435

藏传宁玛巴噶陀佛学会 NYINGMA KATHOK BUDDHIST CENTRE
397 Guillemard Road S(399792) Tel/Fax: 6291-0330 http://www.kathok.org.sg

佛教慈济慈善事业基金会新加坡分会
BUDDHIST COMPASSION RELIEF TZU CHI FOUNDATION S'PORE BRANCH
9 Elias Road Singapore 519937 Tel: 6582 9958 Fax: 6582 9952 http://www.tzuchi.org.sg Email: info@tzuchi-sg.org

April 26 12:51 AM | Add a comment | Permalink | Blog it | Singapore

内观国际中文网站

http://www.chinese.dhamma.org/sindex.htm

首頁

繁體

English

信息

内观是什么
 葛印卡老师
 生活的艺术
 课程行为规范

中文课程日期

台湾
 马来西亚
 香港
 中国
 新加坡
 印度
 加拿大
 美国
 其它地区

 备有中文录音而无翻译员之中心

全球各地课程地点

按英语字母顺序排列

全球各地非中文课程日期<

印度
 亚洲
 北美洲
 欧洲
 澳大利亚/新西兰

 非中心课程

課程報名表

报名表

联络

全球各地联络处

連結

国际英语网页　

 国际内观旧生网页

内观

这是提供内观课程的组织的国际中文网站。此内观方法乃由乌巴庆长者所传，葛印卡老师及其助理老师所教。

内观, 的意思是观察事物的实相，是印度最古老的自我观察方法之一，早在二千五百年之前，内观已在印度被传授，作为对治一切烦恼的良药，亦称生活的艺术。

在十天的宿营课程间内，学员会学晓内观的基本方法，同时有充分的锻炼，以体验其中的良好效果。

课程并不收费，食物及住宿亦费用全免。课程的经费由旧生捐献。他们在完成课程后，体验到内观所带来的利益，因而希望其它人亦有机会受惠。

在台湾及香港的中心有定期举办设有中文翻译的内观课程。在其它地区的中心有时有中英双语课程。而中国大陆、马来西亚及新加坡也有举办非中心课程。在一些中心有中文傍晚开示﹐但是没有提供翻译员。

说英语或其它语言的同学，有以下很多中心可以选择。印度、亚洲、北美洲有七个中心、欧洲七个、澳大利亚/新西兰七个、另有非中心课程。每个中心都定期举办十日课程。另外一些旧生亦会安排在其它地区举办课程。请参考以英语字母排列的全球中心的地点。

在阅读过课程行为规范及核对过有关课程时间表后，你可以填妥报名表申请参加课程。

十日内观课程亦于监狱中传授。

用其它语言提供的关于内观静坐的信息。

隐私政策

电邮致网页管理人.

April 27 7:15 AM | Add a comment | Permalink | Blog it | Singapore

內觀簡介 - 葛印卡老師 (視頻1)

內觀簡介 - 葛印卡老師 (視頻1)	(視頻2) 1 緩時可選 2	(音頻)
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內觀簡介 Dhamma Bhumi Blackheath, Australia November, 1990 A very good sunny Indian morning to you all. You have all assembled here in this meditation centre, to understand what is being practised here, what is being taught here. The word “meditation” carries different meanings for different people. Because there are different types of meditations. One common meaning which people understand about meditation, is that you try to concentrate your mind fixing it on some object or the other. And mostly imaginary object. You close your eyes and you try to imagine the shape or the form of this god or that goddess, this saintly person or that saintly person. The mind wanders away and again you bring it back, it wanders away, you bring it back. And like this you try to concentrate your mind. Another way is that you start repeating some word. Any word—the name of this god or that goddess, this saintly person or that saintly person, in whom you have great devotion. You keep on repeating this word mentally. The mind wanders and again you start repeating. The mind wanders, again you start repeating. And this is how you try to concentrate your mind. Or you just start giving some suggestion to the mind, some auto-suggestion. And like this you try to concentrate your mind. Or you just contemplate, just think of some good things, good sermon of a saintly person, a portion of the scripture in which you have got great faith. Like this there are many kinds of meditations with different objects. But here whatever is taught is totally different. Of course concentration of the mind is helpful, no doubt, but that is like a means, not the end. The purpose of the meditation which is taught here—and it is called Vipassana. A [In the] ancient language of India, the Pali language, the word Vipassana means to observe, and to observe the reality as it is. Not just as it seems to be, not just as it appears to be, but as it is, in its true nature, in its true characteristic—so that you come out of the illusion or delusion or confusion about the reality. Reality pertaining to what? Reality pertaining to your own self. This is the biggest delusion. One does not know “who I am,” or rather, “what I am.” All the saints and sages of the past have been telling us, “Know thyself, know thyself.” But how to know thyself? There must be a way, there must be a technique. Just by listening to such discourses, or reading scriptures, or merely trying to understand it at the intellectual level, does not help us to know ourselves. We have to explore the entire field, entire field of the so-called “I”. What is this “I”? Is this physical structure “I”? At the intellectual level you will say, “No, the body is not ‘I’. I am not this body.” But at the actual level, when you are actually dealing in the life, day-to-day life, the body has become “I”. Tremendous amount of identification with this body, and tremendous amount of attachment towards this body, resulting in tremendous amount of tension, misery. After all, what is this body, to which I keep on saying “I”, “I”, “mine”, “mine”? And similarly what is this mind? Is this mind “I”? Is this mind “mine”? Can I say this mind is “myself”? What is this mind? Again, not merely trying to understand what is this body, what is this mind—but to experience it. The whole technique is a[n] analytical study of this mental and material structure at the experiential level. Of course intellect will be there. Intellect will try to understand. But not depending merely on intellect. You have to explore the reality by your own experience. A[n] analytical study of mind and matter within the framework of this body. The mind and matter—how they are working, how one keeps on influencing the other, how one keeps on getting influenced by the other. There is a constant interaction going on between mind and matter. Constant interaction. When you go deep inside you start understanding what is this interaction which is going on inside. So it is a[n] analytical study of your own structure, mind and matter. Exploring it, exploring it—from the surface level—the apparent truth about the mind, the apparent truth about the matter. And then going deeper, deeper, deeper—within yourself, within this body structure—going deeper, deeper, deeper you start experiencing truths which are subtler, subtler, subtler. Till you reach the stage where you can experience the subtlest truth, the subtlest truth pertaining to the matter. The subtlest truth pertaining to the matter is the subatomic particle. The apparent truth of the body is: it seems to be so solid. And of course, at the apparent level it is so solid. But as you go deeper and deeper, with your own experience you will find, that there is no solidity at all. The entire physical structure is just mass of subatomic particles—which keep on arising, passing, arising, passing with great rapidity. The entire structure is nothing but wavelets, wavelets, wavelets. This is what the modern scientists have found out—not by their experience, but by their intellect, by various scientific apparatus that they use. And this is what was found out by the enlightened persons of the past who explored the reality within themselves at the experiential level. No other instrument was involved. With their own experience they went deeper, deeper, deeper. And they came to this realization that the apparent-looking solid body is actually nothing but tiny little bubbles, tiny little wavelets—arising, passing, arising, passing—with great rapidity. This is the ultimate truth pertaining to the matter. Similarly exploring the truth pertaining to the mind, initially one comes across very solidified, intensified mind and mental contents. Like, say, anger has arisen. It is so intense. And it always tries to overpower you. Or passion has arisen. Or fear has arisen. Anything that arises in the mind tries to overpower you—you start observing that. This is the apparent reality, the gross reality of the matter and the contents of the matter. And as you keep on observing, observing, observing, you will reach the stage where the mind also, and the mental contents are also, nothing but wavelets, wavelets, wavelets. Very tiny little wavelets arising, passing, arising, passing—with great rapidity. This is what the students start experiencing as they make an exploration of the truth pertaining to mind and matter. And as they keep on moving further, further, deeper, deeper—they reach a stage which is beyond mind and matter. Just to see, what is this “I” to which I keep on saying “I”, “I”, “I”. After all what is this “I”? And all this process, all this exercise is not just for the sake of curiosity. The exercise keeps on changing the present habit pattern of your mind. The present habit pattern of the mind is that you keep on reacting. You come across anything pleasant—you react with craving, you react with clinging. You come across anything unpleasant—you react with aversion, you react with hatred. And every time you react—either you react with craving or clinging, or you react with aversion or hatred—you will note that you had lost the balance of your mind. And you have started generating tension within you, you have started tying knots within you. And knots after knots, knots after knots. As you go deeper inside you will find, that the entire mind-matter structure that you are carrying now, is full of knots, knots, Gordian knots, which keep you so tense. At the surface level one tried to come…tries to come out of the tension, by keeping oneself engaged in this sensual pleasure or that sensual pleasure. One feels: “I am quite happy. I have got no misery. I have got no tension now.” But as you go deep inside you will find, that you are a bundle of tension. And that is why the life is so miserable. There is no real happiness in the life. If this tension from the depth of the mind goes away, then you will find that the happiness that you experience is something inexplainable. You can’t express it in words. You can’t compare it with any happiness that you might have experienced at the sensual level. It is so peaceful. It is so pleasant. But that happens only when the mind is liberated from the tensions, from the knots, from the defilements of anger, hatred, ill will, animosity, passion, fear, ego. All these impurities, defilements, make one so unhappy. Mere sermons does not help. Mere intellectualization and understanding at the intellectual level: “Oh, I should not generate anger. This is not good for me. I should not generate fear. I should not generate ego.” But yet one keeps on generating, understanding fully well that: “When I generate anger I become very miserable. I make myself miserable, I make others miserable. Every time I generate anger I make myself miserable, I make others miserable. So I should not generate anger.” And yet, anything unwanted has happened in the life, one reacts with anger. Because the intellect part of the mind, what is called the conscious level of the mind, is so small. The other part is so big—the half-conscious or unconscious. And this half-conscious or unconscious—the so-called half-conscious, unconscious—it is very conscious inside in its own way. This half-conscious or unconscious mind constantly keeps on reacting—either with craving or with aversion, either with craving or with aversion. And it has…it has become a slave of its own habit pattern. And that is why one remains so much agitated deep inside. Now this technique helps people to go inside and observe it. And as you observe it, you start coming out of your blind reaction, your habit of blind reaction, and the life starts changing. As you get more and more established in this technique of self-exploration—the truth about your own mind and matter, the reaction taking place between mind and matter—[the] more and more you observe it, observe it—you find the reaction is becoming less, less, less. Your mind is now more calm, more quiet. And you can face the world much better. Because when you live the life in the world—and you have to live the life in the world. You come here for ten days. This is like a hospital. A sick person goes to the hospital to regain the health, not to live there for the whole life. You regain your health, and make use of this health in your day-to-day life. So here you come to explore this reality within yourself and come out of the misery which is because of your mental tension. And once you have come out of it, even to some extent, now you make use of it in your day-to-day life. And then whatever you learn here, you try to practise every day. Like you learn a physical exercise, and you practise daily this physical exercise to keep your body healthy, to keep your body strong. Similarly, it is a mental exercise. One comes here, learns for ten days this mental exercise, and practises morning and evening to remain healthy at the mental level—and make use of this healthy mind to live a good life. Whenever our mind is unhealthy, whenever one is agitated inside, whenever one is irritated inside, one keeps on living the life of negativity, because one keeps on living the life of reaction. Reaction is always full of negativity. If one comes out of the habit of living the life of reaction, and starts living the life of action—wonderful; action is always positive. Reaction—full of negativity—is always harmful for oneself and harmful for others. A life of action, which is positive, is good for oneself and good for others. That is why the whole technique is nothing but an art of living. How to live peacefully, how to live harmoniously; generating peace and harmony within, and giving this peace and harmony vibration to the atmosphere around, so that people who come in contact with us can also experience some peace and harmony. When there is no harmony in my mind, when there is no peace in my mind—my mind is very agitated—this is what I contribute to the atmosphere around me. I make the entire atmosphere around me agitated. And anyone comes in contact with this atmosphere feels agitation—cannot feel peace, cannot feel harmony. So the whole technique is nothing but a way of life, a code of conduct. How to live properly, without harming oneself and without harming others; maintaining the peace and harmony of oneself, and maintaining the peace and harmony of the atmosphere around us. Now a few words about the technique. What people do here. How they practise. One thing very important is that you have to explore the field of your own reality inside, this mind-matter phenomena, the entire field of mind-matter phenomena—which is a delicate job. It is so difficult to explore something so deeper. So you require a very quiet atmosphere around you. If there is lot of disturbance all around, it is so difficult for the mind to become concentrated and work inside. That is one reason that in this type of meditation centre, when a course is going on outsiders are not allowed. Not that outsiders are untouchable and they should not come—nothing like that. But to avoid all kinds of disturbances. The peace and tranquillity of the area is necessary to be maintained. And then one starts exploring oneself. What is this physical structure? What is this mental structure? One is asked to sit down, sit down quietly. Close your eyes, keep your mouth closed. Now there is no physical activity, there is no vocal activity. Now let me see what is happening in this body. And the first thing that you will come across is a flow of respiration. Naturally the breath comes in, the breath goes out, the breath comes in, the breath goes out. This is the grossest reality that you will come across as you start working. Well you start with that. You just start observing your breath—the breath coming in, the breath going out. Don’t make it a breathing exercise. You are not supposed to regulate your breath, you are not supposed to control your breath. There are many other techniques where the controlling of the breath is helpful. But here you are not supposed to control. Just observe the breath. If it is deep, you are aware—it is deep. If it is shallow, you are just aware—it is shallow. If it is passing through this nostril, you are just aware—passing through this nostril; or passing through that nostril, or passing through both the nostrils. You are developing your faculty of awareness, mindfulness. Mindfulness of the truth pertaining to your own mind and matter. As you proceed—of course when you work there are so many difficulties; because of the old habit, the mind starts wandering here, there; but very patiently you keep on working—very soon you will understand that this breath is not merely a physical function, it has something to do with the mind also. You will notice that while you are observing your breath, a thought of the past might come, a thought of the future might come. And because of that you may generate some negativity, some anger or hatred, or ill will. And as soon as you generate any negativity you notice that your breath is no more normal. It has become slightly hard, slightly fast. And when that negativity has gone away, you will notice the breath is again normal. Oh, so the breath is not only a physical function; it has something to do with the mind, and something to do with the mental impurities also. And you proceed further. Within the time…by the time you reach the fourth day, you find that there are sensations throughout the body. Either heat or cold or itching or tingling or throbbing or pulsing or weight or heaviness or lightness. Something is happening throughout the body. Throughout the body there is constantly something happening. Some biochemical reaction or the other constantly happening, some electromagnetic reaction or the other constantly happening. But our mind remains so scattered at the surface level, it does not want to observe the reality within ourselves. So whatever is happening, the conscious mind does not remain aware of it. Now this technique helps you to go deeper, deeper, deeper. And you start feeling sensations throughout the body. By the time one reaches the sixth day, seventh day, eighth day—it depends, not that everyone—quite a few students reach the stage where they find that the entire structure is nothing but vibrations, vibrations, nothing but vibrations. Mind or matter—nothing but vibrations. Arising, passing, arising… It is to be experienced, not merely to be accepted; accepted at the intellectual level or devotional level. That doesn’t help. One has to experience it. And one starts experiencing, “Look, there is no solidity, nowhere there is any solidity.” And then one goes deeper to understand the interaction which is going on between mind and matter. One comes to the eye sense door—vibration, vibration; ear sense door—vibration, vibration; nose sense door—vibration, vibration; tongue sense door—vibration, vibration; the skin sense door—vibration, vibration; the mind sense door—vibration, vibration. These are the only six sense doors through which we come in contact with the entire world outside. It is nothing but vibration, vibration. And whatever comes in contact with these sense doors, that is also vibration, vibration. A sound has come in contact—one notices that there is vibration, vibration. A shape or form or a colour or light has come in contact with the eyes—it is vibration. A smell has come in contact with the nose—it is vibration. A taste has come in contact with the tongue—it is vibration. Something tangible has come in contact with the body—it is vibration. A thought has come in contact with the mind—vibration, vibration. Everything is just vibration, vibration. All right. A sound has come in contact with the ear. A vibration has come in contact with the vibration. And because of this contact, a new type of vibration starts, another type of vibration starts. Like you strike a gong, and where you strike a gong a vibration starts there. But this vibration does not remain limited to the area where you have struck the gong. The entire gong starts vibrating. So your entire physical structure will start vibrating when you hear a sound, or you see a…a…a [you] view anything. Or you smell something, or you taste something, or you touch something, or you think something. Vibrations everywhere. One part of the mind will say: “Oh, something has happened. A sound has come. Something has happened at the ear sense door.” Then immediately another part of the mind will say: “What has happened? Some words. What words? Words of abuse. Or words of praise.” This is the second part of the mind. Its job is to recognize and then to give valuation: “The words of abuse, Oh, very bad. The words of praise, ‘Ah, wonderful.’” It has given evaluation to it. And immediately the third part of the mind starts working. These very sensations, these very vibrations which were very neutral, now when you have given a evaluation, “This is abuse—very bad,” you will notice all these vibration turn into very unpleasant, very unpleasant vibrations. And when the evaluation is given, “Oh these words are words of praise. Ah, wonderful.” And you will find that these vibrations have become very pleasant vibration. The third part of the mind starts feeling these vibrations—pleasant, unpleasant or neutral. And then immediately the fourth part of the mind starts reacting. If it is pleasant, it starts reacting with craving. If it is unpleasant, it starts reacting with aversion. And this process keeps on multiplying, multiplying—continues, continues, continues, for long time. And makes you unbalanced for longer period. The mind loses its peace, loses its harmony. If you just observe it: “Oh, after all, word is word, vibration is vibration. Look it is arising, passing, arising, passing.” You try to keep your mind calm, quiet. You try to keep your mind balanced. You try to keep your mind equanimous, without reacting. And this is how you have started changing the habit pattern of your mind. Understanding the entire process of mind and matter, the inter-reaction of mind and matter. And how without knowing it, we keep on multiplying our tensions, we keep on multiplying our misery. And by understanding it at the actual level, at the experiential level, we are coming out of our mad habit of reaction which makes us so miserable. Of course not that in ten days one changes the entire habit pattern. But in ten days one gets a glimpse as to what is happening within me. What is happening in this structure of mind or matter—which I keep on saying “I”, “I”, “mine”, “mine”. What is happening? And without my knowing all about it at the actual level, at the experiential level—look, one has become a slave of this habit pattern of reaction. One has become a slave of the tension of the misery that one keeps on generating every moment, and one keeps on multiplying every moment. If this habit pattern starts changing even little bit, one is coming out of misery, little by little. And as this habit pattern changes more and more, more and more—one finds that one is coming out of the misery more and more, more and more. And this habit pattern is totally changed; one is totally liberated from misery. It is nothing but a pure science of mind and matter. A[n] applied science—to understand the process of mind and matter, how it works. Not just by reading books, not just by listening to discourses. But it is a[n] applied science. You have to understand it within this laboratory of your own mind and matter inside, as to what is happening. How things are happening. How mind is getting affected by the matter. How the matter is getting affected by the mind. How this interaction is going on. How this cross-current is going on, undercurrent is going on. Constantly something or the other is happening throughout this structure. And understanding it, understanding it, you start coming out of your old habit pattern which keeps you very miserable. This is a universal way to come out of the universal misery. Reacting with anger or hatred or ill will or passion, [or] craving—this is the habit of everyone. This mad habit is not only limited to the Christians, or to the Muslims, or to the Hindus, or to the Buddhists, or to the Jewish. It is not merely limited to the Australians, or New Zealanders, or English, or Russians, or Chinese. It is universal. This malady is universal. We keep on reacting with these negativities and we keep on becoming miserable. The remedy is also universal. This is not something which will convert you from your organized religion to some other organized religion. This technique has nothing to do with organized religions. Like you go to a school, a college, and you understand some…something about the science, and then applied science—you are not getting yourself converted from one religion to another religion. Similarly, you are understanding this science of your own mind and matter, the applied science. By your own experience you are understanding it. You are not converting yourself from one religion to another religion. Of course you are converting yourself—conversion is involved. You are converting yourself from misery to happiness, from ignorance to wisdom. This conversion is involved. And everyone needs this conversion. Now because the technique is quite new to many places, people are a bit apprehensive about it. What is going on? Is it some foreign cult which is coming in our country? Some foreign dogma, some foreign belief, some foreign religion which is being imposed on us? A pure science. Once people pass through it, they understand it is a pure science. I foresee the future. As you are having schools and colleges in every part of your country—from the most populated cities to less populated villages, everywhere there are schools, colleges, hospitals—similarly a time will come when you will have such meditation centres throughout the country, throughout the world. Because people need it. They want something to know about their own mind and matter. You may read books of psychology to learn about mind—that won’t help you. You read so many books about physiology, about anatomy of your body—doesn’t help you. But you experience the truth about your own mind and matter—that starts helping you to take you out of your old habit pattern where you generate negativities, you become miserable, you harm yourself, you harm others. And you learn a technique by which you can enjoy real peace, real harmony, real happiness. May all of you who have come to listen this Dhamma talk today—this talk about the mind and matter, the law of nature—may [you] find time and spare ten days of your life, and experience it. Only by experience you will know what it is. Mere talks won’t help. Experience it, not to oblige anybody. For your own good, for your own benefit, for your own real happiness. May all of you enjoy real peace, real harmony, real happiness. Real happiness to you all. Real peace to you all. Real harmony to you all.
-------------------------------------------------------------------------------------------------------------- 1990年11月葛印卡老師講於澳洲 Blackheath 內觀中心 Dhamma Bhumi 這是一個陽光燦爛的早晨，大家好。各位到這個禪修中心，是要了解這裡在修行什麼？教什麼？禪修這個字，對不同的人有不同的意義。因為禪修有許多不同的類型。人們對禪修常有的一個了解是，集中心力，並且固定在某一個目標或其它事物上，大多是想像的目標。你閉上雙眼，試著想像這個神或那個女神，這個或那個聖者的形象。如果心跑掉了，你就再把它拉回來，如果心又跑掉了，你就再把它拉回來。像這樣，你試著使心專注。另一個方法是你開始複誦某些字。任何字──某些你深具信心的神、女神，或聖者的名字。你不斷在心裡複誦這個名字。心跑掉了，你就把它拉回來複誦，心又跑掉時，你就再把它拉回來複誦。這就是你試著使心專注的方式。或者，你就是給心一些暗示，一些自我暗示。像這樣，你試著使心專注。或者，你只是沈思，只想一些好事，某個聖者的精采開示，你所虔信的經典章句。就像這樣，用不同的目標對象，有許多不同的禪修方法。然而，在此所教的，是完全不同的方法。當然，心的專注是有幫助的，這無庸置疑，但那只是手段，而不是目地。這裡所教的禪修─Vipassana內觀─的目的，在印度的古老語言－巴利語中，內觀這個字的意思是觀察，觀察如其本然的實相。不是似乎如此，也不是看來如此，而是如其本然，就是它真正的本質，它真正的特性。因此你就免除了對於實相的幻覺，錯覺或迷惑。關於什麼的實相呢？關於你自己的實相。這是一個最大的錯覺，一個人不知道"我是誰"，或毋寧說"我是什麼"？過去所有的聖哲已一再告訴我們要"認識你自己，認識你自己"。但是如何"認識自己"呢？一定有某個方法，一定有個修行方法。只是聽聞這樣的開示，閱讀經典，或只試著在理智層面了解它，並無法幫助我們認識自己。我們必須探討所謂〝我〞的層面，什麼是〝我〞？這個結構的身體是我嗎？在智力上你會說〝不〞，這身體不是〝我〞，我不是這個身體，但實際上當你面對生活，日常生活時，這個身體就變成我了，對這個身體產生很大的認同，並且對這個身體產生很大的執著，以致於造成了很大的緊張，痛苦。然而對這個一直在說我，我，我的，我的，的身體到底是什麼呢，同樣的，這個心是什麼，這個心是我嗎？這個心是我的嗎？我可否說這個心就是〝我自己〞，這個心是什麼？再次的，不只是試著去了解這個身體是什麼，這個心是什麼，而是去體驗它。這整個技巧是在體驗的層次上，對於這個心和身體結構的一種分析性的研究。當然，智力是須要的，智力將試著去了解，但並非只依賴智力，你必須用你親身的體驗去探討真相，一種在這個身體架構內的心和身的一種研究。這個心和身，它們是如何運作的，如何一方影響另一方，又如何一方一直被另一方所影響。心和身是恆常的相互作用，恆常的相互作用，當你向內深入，你開始了解到這個相互作用是怎樣在身體裡面不停的運作。因此這是一種對於你自身結構，心和身的一種分析性研究。探討它，從表面的層次上探討它，從身和心顯而易見的真相開始，然後在你身體結構的範圍內愈來愈深入，愈來愈深入的體驗愈來愈微細的真相，一直到你能體驗到最微細的真相，也就是次原子粒子。有關身體顯而易見的真相是，它似乎是如此的堅實，沒錯，在表面上它像是堅實，但當你愈來愈深入，經由你親身的體驗，你將發現它根本就不堅實，這整個身體結構，不過是一團不斷生，滅，生，滅的次原子粒子，這整個結構不過是小波動，小波動，小波動。這是現代科學家憑藉著許多不同的科學儀器所發現，但這不是經由他們的體驗，而是經由他們的智力發現的。然而，過去的開悟者，卻在體驗的層次上，經由探討他們自身的真相而發現這個事實，沒有用任何儀器。經由親身的體驗，他們越來越深入，結果他們體會到這個看似堅實的身體，實際上不過是快速生、滅、生、滅的小泡泡、小波動，這是有關身的究竟真相。同樣的探討關於心的真相，起初一個人會遭遇到非常堅實，強烈的心和心所（心的內含物），像譬如說：憤怒升起時，它是如此的強烈，以致於它總是宰制了你，當強烈的情感升起時，或恐懼升起時也是一樣。在心中升起的任何東西，將試著宰制你──你開始觀察此事實，這是顯而易見的真相，心和心的內含的粗淺真相，而當你一直觀察、觀察、觀察，你將會達到了知心和心所不過都是小波動、小波動、小波動的地步，非常微細的波動，快速的生、滅、生、滅。這是當學員們對有關心和身的真相作探討時，所開始體驗到的，而當他們繼續深入時，將達到一個超越心和身的境界，光只看這個我一直在說的－－我、我、我，的「我」是什麼？到底這個我是什麼呢？而所有的這個過程，所有的修練，不只是因為好奇心，這個修練持續的改變你心的目前習性，心的目前習性是一直在做反應，當你碰到快樂的事情時－－你就以貪求或執著來反應，當碰到不快樂的事情時－－就以瞋惡和憤恨來反應。而每次當你反應 ─－不管是貪求或執著，瞋惡或憤恨－─ 你將注意到你的心已失去了平衡，你已開始在你身內製造緊張和糾結，一個結接著另一個，而當你向內愈來愈深入時你將發現，你整個心身結構，充滿了許多結，許多糾纏不清的結，以致使你如此的緊繃。在表面上一個人耽於這個感官的快樂，或那個感官的快樂，來試著逃出這種壓迫感，一個人覺得「我很快樂，我沒有痛苦，我現在沒有任何壓力。」但當你向內深入，你將發現自己不過是一大束的緊張，而那就是何以生命是如此的痛苦，在生命中沒有真正的快樂。如果這種緊張從內心深處離去，那你將發現你所體驗到的快樂是不可言喻的。你無法以言語來表達它，你無法用任何你所經驗過的感官快樂來和它相比，它是那麼的安詳，那麼的喜悅，但那只有在內心從緊張、糾結、憤怒、愁恨、惡意、憎惡、激情、恐懼、自私自利的煩惱中解脫後才會發生，所有這些不淨煩惱，使一個人如此的不快樂。只有開示是沒有幫助，那只是智力上的思惟和了解。「噢！我不該憤怒，這對我不好！我不該恐懼，我不該自私自利。」一個人雖然非常清楚，「當我憤怒時，我變得非常痛苦，我使自己痛苦，也使別人痛苦，只要憤怒產生就會使我自己痛苦，也使別人痛苦，因此不該憤怒。」但是仍然我行我素。仍舊一樣，在生命中任何不想要的事情發生，一個人立即以憤怒反應，因為心的智力部份，所謂心的意識層面，所佔的比例很小，而其餘的部份－─所謂半意識或無意識部份所佔比例卻很大，而這所謂半意識或無意識在體內卻以它自己的方式，很有意識的存在著，不管對貪求或瞋惡，這半意識或無意識卻恆常的繼續反應，而它也已變成它自己習性的奴隸，而這也是何以一個人在內心深處有如此多的紛擾。現在這個技巧幫助人們向內觀察它，而當你觀察它時，你開始走出你的盲目反應，你的盲目反應的習慣，而且你的生命開始改變，當你逐漸的對於有關你自己心和身的真相，以及在心和身間所發生的反應，樹立了這個自我探討的技巧，你愈觀察它，你將發現反應變得愈來愈少，你的心現在變得冷靜，安詳，因而你能更好的面對這個世界。因為當你生活在這個世界中─－你必須生活在這個世界中。你來中心參加十日課程，這裡就像是一所醫院，病人到醫院是為了重獲健康，而不是去那裡住一輩子，當你重獲健康，你就要運用健康重回到日常生活中。所以在此，各位在你自身內探討真相，並且走出由於你內心的緊張所造成的痛苦，雖然只到某個程度，你一旦走出內心的痛苦，就能在日常生活中運用它，你把在此處所學的一切，試著每天去修練，就像你學體操一樣，你每天做體操，來使你身體健康和強壯。同樣的，這是一種心靈體操，一個人到此十天學習心靈體操，並且早晚練習來保持心靈層面的健康，並且運用這個健康的心，來過一個美好的生活。任何時候，當我們的心不健康或內心充滿煩躁，或內心充滿憤怒時，一個人持續生活在負面的生活裡，因為一個人繼續活在反應的生活中，反應總是充滿了負面性，如果一個人擺脫了反應的生活習性，而開始活在行動當中─－太好了！行動總是正面的。反應－─充滿了負面性－─總是對自己和別人有害，而行動的生命卻是正面的，不管是對自己，或別人都有益處。這是為什麼說：這整個技巧不過是一種生活的藝術，如何安詳的生活，如何和諧的生活，在內心產生安詳與和諧，並將這種安詳與和諧的振動，散播到周遭環境中，以致當人們和我們接觸時，也能感染到一些安詳與和諧。當我的心中沒有和諧或安詳－－我心中非常煩躁－－這是我對於圍繞著我的環境所作的貢獻，我使得我周遭的整個氣氛變得煩躁，而任何接觸到這個氣氛的人，也感到煩躁－─無法感到安詳與和諧。所以這整個技巧不過是一種生活方式，一種行為規範，如何適當的生活，免於傷害自己或他人，保持自己的安詳與和諧，並保持我們周遭氣氛的安詳與和諧。現在，讓我們談談有關這個技巧，人們在此做些什麼，他們如何修練，一件很重要的事是，你必須探討你自己內在的真相─－這個心身現象，整個心身的範疇－─這是一項精細的工作。要如此深入探討一件事物並不簡單，所以你周遭須要一個非常寧靜的氣氛，如果到處都是干擾，將很難使心變得集中和在內部工作，這是為什麼當課程進行中，外人不准進入禪修中心的理由。並不是說，外人不能碰或不該來－─並非這樣，不過是要避免各種干擾。禪修中心保持安詳和寧靜是應該的。當一個人開始自我探討，這個身體結構是什麼，這個心靈結構是什麼，人被要求坐下來，安靜的坐著，閉上眼睛和嘴巴，現在沒有身體上的活動，也沒有語言上的活動，現在讓我們看看，這個身體，有些什麼在發生。第一件你將遭遇到的事情是呼吸的氣息，呼吸自然的進進出出，這是當你開始修練時，將會注意到的最顯而易見的真相。你先由這裡開始，你只是開始觀察你的呼吸─－入息、出息、不要把它變成一種身體的運動，你不該調整你的呼吸或控制你的呼吸。有其它的技巧認為控制呼吸是有幫助的。但在這裡你不該控制呼吸，而是只觀察呼吸。如果它是深的，你就覺知─－它是深的。如果它是淺的，你就覺知－─它是淺的。如果它經過這個鼻孔，你就只是覺知－─經過這個鼻孔，或者經過那個鼻孔，或者經過兩個鼻孔。你正在發展你覺知，繫念的能力，對於你自己心和身的真相的繫念，當你進行－─當然，當你修練時會有許多困難。由於舊的習慣，心開始東飄西盪，但只要你耐心的繼續修練─－很快的，你會了解到這個呼吸不只是一種身體的功能，它同時也和心有著關聯。你將注意到當你在觀察你的呼吸時，過去的思緒可能出現，未來的思緒也可能出現，而因此你可能會產生一些負面性情緒，一些憤怒、仇恨、或惡意。而當你產生任何負面性情緒時，你立即會注意到你呼吸不再如此平穩，它已經變得有些粗重，有些快，而當負面情緒消失後，你會注意到呼吸又恢復正常。喔！所以呼吸不只是一種身體功能，它和心有著關聯，也和心的雜染有著關聯。而當你繼續修練，當到第四天時，全身佈滿了感覺，不管是熱、冷、癢、刺痛、顫動、脈動、或是粗、重、輕。有些事情在全身發生著，某些生化或其它反應一直在發生，一些電磁或其它反應一直在發生著。但是我們的心總是分散在表面的事物上，它不願去觀察我們內在的真相，因此不管發生什麼事情，意識心並未覺察到它們。現在這個技巧，幫助你愈來愈深入自己。你開始注意到全身的感覺。當課程進行到第六，七，八天時─－這要看個人的情況，並非所有人都如此─－有些學員將發現整個身體結構，不過是振動、振動、振動、心和身不過是一些振動、生、滅、生、滅。這必須去親身體驗，而非只是接受，在智力上或虔信上接受，那不會有幫助。一個人必須體驗它，而當一個人開始體驗，他將了解，「瞧！沒有堅實的東西，並沒有任何地方有堅實的東西存在。」然後一個人再深入去了解在心和身之間的相互作用。一個人注意到眼根─－振動、振動。耳根─－振動、振動。鼻根─－振動、振動。舌根─－振動、振動。身根─－振動、振動。意根─－振動、振動。我們憑藉著和外面接觸的六個根門，不過是振動、振動。而任何接觸到這些根門的事物，也都是振動、振動。一個聲音傳過來，一個人注意到那是振動、振動。一個形象或顏色或光線和眼睛接觸它是振動。一個氣味和鼻子接觸它是振動。一個滋味和舌頭接觸也是振動，某樣東西碰到身體它是振動，一個念頭，思緒和心接觸也是振動振動，每一樣事物不過是振動、振動。好！一個聲音和耳朵接觸，一個振動和另一個振動接觸，而因為這個接觸，開始了一個新型態的振動，另一種型態的振動也開始了，就像你敲鑼一樣。不管你敲鑼的那個部位，一個振動將從那個部位開始，但這個振動並不會侷限在你敲的那個部位，整個鑼都開始振動，所以當你聽到聲音或看到任何事物，或當你聞到味道，或當你品嚐食物，或當你接觸到任何東西，或當你想事情時，你整個身體結構會開始振動，振動存在於每一個地方。心的一部份會說：「噢！有事情發生了，一個聲音傳來了，有些事情已經在耳門上發生。」之後心的另一部份會說：「什麼事？一些話，什麼話？罵人的話？或者讚美的話？」這是心的第二部份，它的職責是去認出並給予評價，「罵人的話，『喔！非常不好。』，讚美的話，『啊！太棒了。』」它已經對這些話給予評價。接著心的第三部份開始運作，這些原本的感覺和振動，都是非常中性的，但當你給予它們評價，「這是罵人，很壞」。你會注意到所有這些振動都轉變成非常不愉快，非常不愉快的振動。而當你給予評價說：「喔！這些話是讚美的話，啊！太棒了。」你將會發現這些振動變成非常愉快的振動。心的第三部份開始感受到這些振動─－愉快的、不愉快的、或中性的。然後很快的，心的第四部份開始反應。假使是愉快的振動，它就開始以貪求來反應，假使是不愉快的振動，它就開始以瞋恨來反應。而這個過程一直持續的累積、累積─－繼續、繼續、繼續一段很長的時間。因此有一段長時間使你不平衡，心失去了它的安詳，失去了它的和諧。假使你只是觀察它，「噢！話只是話，振動只是振動。看！它正在升起、又正在消失、正在升起、又正在消失。」你試著保持你內心的冷靜、安詳，你試著保持你內心的平衡，你試著保持你內心的平等，不加反應。而這就是你如何開始改變你內心的舊習性，了解心和身的整個過程，心和身的相互作用。以及由於不了解它，使得我們持續的累積我們的緊張和痛苦。而經由實際上和體驗上的了解，我們擺脫了那使我們陷於如此痛苦的瘋狂習慣性反應。當然並非在這十天裡，一個人便能改變他所有的舊習性，然而在這十天內，一個人開始窺探到發生在自己內在的事情。在這個我一直持續在說：我、我、我的、我的，心和身的結構內，發生了什麼事？而如果不能在實際上或體驗上了解它。瞧！一個人就會變成這個習慣性反應的奴隸，一個人已經變成它分分秒秒所創造和堆積的緊張，和痛苦的奴隸。如果這一個舊習性開始改變，即使是一點一點，一個人就一點一點的擺脫了痛苦。而當這個舊習性改變得愈來愈多，一個人也發現自己也擺脫了愈來愈多的痛苦。如果這個舊習性得到完全的改變，那麼一個人便全然的由痛苦中得到解脫。這不過是一種心和身的科學，一種應用科學─－去了解心和身的過程與如何運作。不只是讀一些有關的書籍，也不只是聆聽一些開示。而是一種應用科學，你必須在你自身內的心身實驗室裡，去了解到底什麼在發生。事情是如何發生的，心是如何被身所影響，而身又是如何的被心所影響，這種相互作用是如何進行的，這種互相往來和潛伏的流動，又是如何進行的。一些事情或其它事一直透過這整個結構在發生。去了解它，了解它，你就會開始擺脫那些使你非常痛苦的老舊習性。這是一個擺脫普遍性痛苦的普遍方法，憤怒仇恨惡意激情或貪求的反應─－這是每一個人的習慣。這瘋狂的習性，不限於基督徒、回教徒、印度教徒、佛教徒或是猶太教徒。它也不限於澳洲人、紐西蘭人、英國人、蘇俄人或者中國人，它是世界性的。這種疾苦是世界性的。我們持續的以這些負面性的情緒來反應，以致我們一直陷於痛苦之中。這種療法也是世界性的，這不是要你從原本的宗教團體轉換到另一個宗教團體，這技巧和宗教團體無關。就像你進一所學校，一所學院，你學到有關科學及應用科學的一些知識，而你不須要轉換到別的宗教。同樣的，你在學習有關於你的心和身的應用科學。經由你自身的體驗，你正在了解它，你並不須要從一個宗教轉換到另一個宗教。這其中當然也牽涉到轉換，你轉換了自己。你把自己從痛苦中轉換到快樂，從無知中轉換到智慧，這類的轉換是牽涉在內的，而任何人須要這種轉換。目前因為許多地方對於這種技巧並不熟悉，所以人們對它有些擔心。到底在做什麼？是不是一種外來的宗教儀式傳入了本國？或是一種外來的教理，一種外來的信仰，一種外來的宗教，強加在我們的身上？是一種純粹的科學，當人們經歷了它，他們便了解，它是一種純粹的科學。我可預見將來，像你們在這個國家的每一個地區，都有學校和學院一樣－─從人口最多的城市到人口稀少的鄉村，到處都有學校，學院和醫院。同樣的，像這樣的禪修中心分佈到每個國家及全世界的日子一定會到來。因為人們須要它，他們須要某種方法，去了解他們自己的心和身。你也許讀了許多心理學的書，想藉以了解心，但那無法幫助你。你也讀了許多有關於你身體的生理學和解剖學的書籍，但也無法幫助你。然而當你體驗到自己心和身的真相時，那才會開始幫助你，把你自己從使你痛苦以及傷人害己的負面情緒中拯救出來。而你學到了一種能使你享受到真正的安詳，真正的和諧，和真正的快樂的技巧。願所有今天來聆聽有關心和身的法的開示的在座各位，能在你的一生中，撥出十天的時間來體驗它。也只有透過親身體驗，你才能知道它是什麼。光只是談論，不會有幫助。體驗它，並不強迫任何人。只是為了你自身的好處，為了你自身的利益，為了你自身真正的快樂。願你們享有真正安詳，真正的和諧，真正的快樂，祝你們真正的快樂，祝你們真正的安詳，祝你們真正的和諧。

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