12/13/2023「同心共善」善心法師網上禪修班 (粵語)

1. 我和無我
• 善心今攝
• Dec. 13, 2023
Jimmy Calligraphy

2. 捨心練習
oMay I accept things the way they are
願我接受事物原本的樣子。
oMay I let people be for who they are
願我讓人們成為他們本來的樣子。
oMay I not be disturbed by the coming and going of all events
願我不為一切事件的來去所驚動 。
oMay I learn to see the arising and ceasing of all phenomena
願我學會看透一切現象的生起與滅去。
oMay I be open, balanced, and peaceful
願我開放、平衡、平和。

3. 四無量心
• Oct. 5, 2022開始
• 懂得如何練習和應用。
• 懂得如何平衡四無量心。
==
• 星期日十二月三日，作夢看到自己拿一篇越文的大悲咒、
於越文來念。
• 星期五十二月八日，作夢看到自己拿一篇中文的大悲咒
來學習。

4. 精神分析與佛教
展開的對話

5. Jack Engler
Jun. 19, 1939-Mar. 12, 2023
83歲
• At the University of Chicago, he earned a PhD in
clinical psychology.
• 1975, He spent two years in Bodh Gaya studying
Buddhist psychology and practice with Acharaya
Anagarika Minindra-ji and Dipa Ma.
• 從小對心靈有興趣。
• 芝加哥大學畢業臨床心理學。
• 1975年在菩提伽耶學習佛教心
裡學兩年。
• 跟Munindra and Dipa Ma學習
• 心理治療師，禪修者（三十多
年）。教禪修。

6. Chapter 1. Being Somebody and Being Nobody: A Reexamination of the
Understanding of Self in Psychoanalysis and Buddhism
Jack Engler
第一章。
•成為某人與成為無名小卒：重新審視精神分
析與佛教中對自我的理解。
==
• 修佛時，我們需要有一個「健康的自我」的觀念//，然後
才修行無我。施心慧老師

7. • “You have to be somebody before you can be nobody.”
在你成為無名之輩 (無我) 之前，你必須先成為某個人(自
我) 。
• I wrote this twenty years ago, to summarize my first effort at
integrating two perspectives that appeared irreconcilable at the time:
我二十年前寫下這篇文章，總結我第一次嘗試整合當時
看似不可調和的兩種觀點：
• Buddhist teaching about not-self and newer psychodynamic thinking
about the importance of self-development in object relations theory and
self psychology.
佛教無我的佛理和關於 客體關係理論 和 自體心理學 中自我發展
重要性的新心理動力學思想。

8. • Western practitioners who were struggling to integrate newly
discovered disciplines of liberation like Buddhism into their personal
and professional lives.
西方修行者正在掙扎將新發現的解脫學科（如佛教）融
入他們的個人和職業生活。
• Progress was slow.
進展緩慢。
• Spiritual practice alone was not enough to manage problems in day-to-
day living or provide direction in love and work.
僅靠 (靈修) 並不足以解決日常生活中的問題或為愛情和
工作提供方向。

9. • The first part of my essay accepts the main point of the criticism,
我文章的第一部分接受批評的要點。
• but still argues the importance of being “somebody”—
但仍爭論成為「某人」(自我) 的重要性—
• that is, facing crucial developmental or life tasks head on instead of
attempting to avoid them in the name of spirituality or enlightenment.
也就是說，直面重要的發展或生活任務，而不是試圖以
[靈性] 或 [覺悟] 的名義逃避它們。

10. • The second part makes the case for the importance of being
“nobody”—
第二部分闡述了成為「無名小卒」(無我) 的重要性—
• recognizing that the integration or enhancement of the self is at best a
resting place,
認識 [自我] 的整合或增強充其量只是一個休息的地方，
• not the goal, that the experience of being or having a self is a case of
mistaken identity,
不是目標，存在或擁有 [自我] 的經驗是錯誤身分的情況，
• a misrepresentation born of anxiety and conflict about who I am.
由於對 [我是誰] 的焦慮和衝突而產生的誤傳。

11. On Being Somebody
論成為某人
• Insight meditation—observing moment-to-moment experience:
靜觀禪修、觀察每時每刻的經驗：
• the desires, excitements, pleasures, satisfactions, anxieties, fears,
humiliations, frustrations, rages, disappointments, self-doubt, and even
ecstasies that self-discovery entails.
慾望、興奮、快樂、滿足、焦慮、恐懼、羞辱、沮喪/ 挫
折 、憤怒、失望、自我懷疑，甚至是自我發現所帶來的
狂喜。
• Psychologically, this kind of practice strengthens fundamental ego
capacities,
從心理上講，這種練習增強了基本的自我能力，
• particularly the capacities for self-observation and affect tolerance.
特別是自我觀察的能力和影響容忍度。

12. • Transcending the ego, a goal in spiritual practice, has no meaning to a
psycho-dynamically oriented therapist for whom “ego” is a collective
term designating the regulatory and integrative functions.
超越 [自我]，作為 [靈性修行] 的目標，對於以心理動力
學為導向的治療師來說毫無意義，對他們來說， 「自
我」是一個集體術語，指定調節和整合功能。
• To “transcend the ego” in this frame of reference would mean to
surrender the very faculties that make us human—
在這個參照系中「超越自我」意味著放棄使我們成為人
類的能力—
• the capacity to think, plan, remember, anticipate, organize, self-reflect,
distinguish reality from fantasy, exercise voluntary control over
impulses and behavior, and love.
思考、計劃、記憶、預測、組織、自我反思、區分現實
與幻想、對衝動和行為進行自願控制以及愛的能力。

13. • Spiritual practice doesn’t exempt us from normal developmental tasks.
[靈性修行] 並不能讓我們免除正常的發展任務。
• The Buddhist teaching that one has no enduring self,
佛法說人是無常（無我），
• “not-self” is open to a fateful misinterpretation in our Western context
that I do not need to struggle to find out who I am,
在我們的西方語境中，「無我」很容易受到致命的誤解，
即我不需要努力找出「我是誰」 ，
• what my desires and aspirations are, 我的慾望和渴望是什麼，
• what my needs are, 我的需求是什麼，
• what my capabilities and responsibilities are,
我的能力和責任是什麼，

14. • how I am relating to others,
我與他人的關係如何，
• and what I could or should do with my life.
以及我可以或應該用我的一生做什麼。
• The no-self doctrine seems to relieve me of the burden of these tasks
and to justify their premature abandonment:
佛法「無我」似乎減輕了我這些任務的負擔，並證明了
它們過早放棄的合理性：
• if I am (spiritually) nobody, then I don’t need to become
(psychologically) somebody.
如果我（精神上）無名小卒 (無我)，那麼我就不需要成
為（心理上）某人。

15. • “Not-self” in this (non-Buddhist) sense seems an apt term for what a
number of practitioners actually feel.
在這個（非佛教徒）意義上的「無我」似乎是一個恰當
的術語，可以表達許多修行者的實際感受。
• Ontological “emptiness” becomes confused with psychological
emptiness.
本體論的「空」與心理的空虛混淆了。

16. • Subjective feelings of inner emptiness are mistaken for the experience
of shunyata, or the absence of inherent existence;
內心空虛的主觀感受被誤認為空性的經驗，或者說是本
然存在的缺失；
• and the experience of not feeling inwardly integrated for anatta, or
selflessness.
以及感覺內心沒有融入無我或無私的體驗。
• The teaching of nonattachment can also be heard as rationalizing an
inability to form stable, lasting, satisfying relationships.
[不執著]的教導也可以被理解為對無法形成穩定、持久、
令人滿意的關係進行合理化解釋。

17. • The enlightenment ideal itself can be cathected narcissistically as a
version!—of the grandiose self: as the acme of personal perfection,
覺悟理想本身可以被 [自戀] 地視為宏大 [自我] 的一個版
本：作為個人完美的極致。
• with all mental defilements and fetters eradicated—
所有的心理困擾與束縛都被根除—
• the achievement of a purified state of complete self-sufficiency and
personal purity from which all badness has been removed,
達到完全自給自足和個人純潔的淨化狀態，其中所有的
邪惡都已被清除，
• which will be admired by others, and which will be invulnerable to
further injury or disappointment.
它將受到他人的欽佩，並且不會受到進一步的傷害或失
望。

18. • “Perfection” unconsciously comes to mean freedom from symptoms so
one’s self will be superior to everyone else’s, the object of their
admiration if not envy.
「完美」不知不覺地意味著擺脫症狀，這樣一個人的
[自我] 就會優於其他人，成為他們欽佩的對象，甚至是
嫉妒的對象。
• Narcissistic vulnerabilities aren’t unique to a specific character
disorder or to the character-disordered range generally.
[自戀的弱點] 並不是特定性格障礙或一般性格障礙範圍
所獨有的。
• They exist across the developmental and diagnostic spectrum.
它們存在於發育和診斷領域。

19. • They can coexist with reasonably normal functioning in otherwise
relatively integrated ego structures.
它們可以在相對完整的自我結構中與相當正常的功能共
存。
• If anything, narcissistic dynamics are probably far more intertwined
with everyone’s spiritual practice than I originally thought.
如果有什麼不同的話，那就是[自戀]動力與每個人的 [靈
性修行] 的聯繫可能比我最初想像的要緊密得多。
• There is no way to practice meditation that is immune from the
anxieties, needs, cognitive-emotional styles, and dynamics of our own
character structure.
在練習禪修時，沒有任何方法可以免於我們自身性格結
構的焦慮、需求、認知情緒風格和動態的影響。

20. • Spiritual practice, like psychotherapy itself, can serve defensive aims.
精神修行，就像心理治療本身一樣，可以服務於防衛目
的。
• This makes it even more imperative to understand that the not-self
teaching does not mean we do not need to work with our own
psychological self,
這使得我們更需要明白，「無我」教導並不意味著我們
不需要與自己的心理自我合作，
• our own character, or our relationships with others,
我們自己的性格，或是我們與他人的關係，
• either as a next step in our own development or as unfinished business
from the past that continues to get in the way.
要麼作為我們自身發展的下一步，要麼作為過去未完成
的任務，繼續阻礙我們。

21. CHANGE IN SPIRITUAL PRACTICE 精神練習的改變 :
GRADUAL OR SUDDEN 漸修或頓悟?
PARTIAL OR COMPLETE 部分或完整?
• Question: Doesn’t enlightenment clear away imperfections and
personality flaws?
問題：覺悟難道不能消除不完美和人格缺陷嗎？
• ROSHI: No, it shows them up! Before awakening, one can easily
ignore or rationalize his shortcomings, but after enlightenment this is
no longer possible.
老師： 不，它顯示了它們！ 在開悟之前，一個人很容易
忽略或合理化自己的缺點，但在開悟之後，這就不再可
能了。
• One’s failings are painfully evident.
一個人的失敗是顯而易見的。

22. • Yet at the same time a strong determination develops to rid oneself of
them.
但同時，一種強烈的決心要擺脫它們 (不完美和人格缺
陷)。
• Even opening the Mind’s eye fully does not at one fell swoop purify
the emotions.
即使心眼完全打開，也不能一下子淨化情緒。
• Continuous training after enlightenment is required to purify the
emotions so that our behavior accords with our understanding.
覺悟後需要不斷的修行來淨化情緒，使我們的行為符合
我們的理解。
• This vital point must be understood.
必須理解這一要點。

23. • Andrew Cohen (2000) asked me whether I didn’t agree that if one’s
enlightenment is deep enough,
Andrew Cohen (2000年) 問我是否不同意如果一個人的
[覺悟] 足夠深，
• the fixation on the personal self and all the suffering associated with it
will disappear because one’s perspective will shift completely,
對個人[自我]的執著以及與之相關的所有痛苦都會消失，
因為一個人的觀點將完全轉變，
• from seeing oneself as the one who was wounded to recognizing
oneself as that which was never wounded by anything.
從將自己視為受傷者，到意識到自己從未被任何事物傷
害過。
• Won’t realization of the emptiness and ultimate insubstantiality of the
personal self and its suffering completely change one’s relationship to
personal experience?
認識個人 (自我) 的 [空性] 和最終的非實質及其痛苦，難
道不會徹底改變一個人與個人經驗的關係嗎？

24. • My reply was that this is an idealized view.
我的回答是，這是一種理想化的觀點。
• In practice, it just doesn’t seem to work that way.
但在實踐中，它似乎不是這樣運作的。
• This happens only if one has truly gone to the end of the path.
只有當一個人真正走到了道路的盡頭時，這種情況才會
發生。
• It is true that each moment of mindfulness shifts our normal
relationship to experience in that moment.
確實，正念的每一刻都會將我們正常的關係轉化為那一
刻的體驗。

25. • If a painful experience can be held without reactivity—
如果一次痛苦的經驗可以保持不變——
• without judgment, censorship, condemnation, or the wish to extrude—
with clarity, openness, and compassion—
沒有評判、審查、譴責或排擠的願望——以清晰、開放
和悲心——
• the pain will not produce avoidance or aversion.
痛不會產生迴避或厭惡。

26. • Pleasurable experience will not produce attraction and clinging.
愉快的體驗不會產生吸引力和執著。
• Pain will simply remain pain, pleasure simply remain pleasure,
痛依然是痛，樂依然是樂，
• without the reactive approach-avoidance response that much of
psychoanalytic affect theory,
沒有大部分精神分析影響理論中的反應性接近-迴避反應，
• by contrast, tends to consider innate and views as leading to the
constellation of enduring drive or motivational states.
相較之下，傾向於認為先天和觀點會導致持久的動力或
動機狀態。

27. • “Leave the arising (what arises) in the arising,”
「將生起（生起的事物）留在生起中，」
• a Tibetan teaching says, and the mind’s natural clarity and ease will
remain undisturbed.
西藏教義說，心的自然清明和自在將保持不受干擾。
• All enlightenment traditions agree that at the end of the spiritual path
all forms of self-generated suffering end.
所有覺悟（所有宗教？）傳統都同意，在靈性道路的終
點，所有形式的自生痛苦都會結束。
• But this is a huge “if.”
但這是一個巨大的「如果」。
• I know no one who claims it. 我不知道有人聲稱這一點。
• Short of that, the reality is much more complex.
除此之外，現實要複雜得多。

28. 願以此功德
普及於一切
我等與眾生
皆共成佛道