4. Chapter 8: Liberating the Mind thru
Sympathetic Joy
第八章： 通過隨喜解放心
八月三十日: 第六章
• 隨喜心：感到高興，有一種樂意的感覺。
• 因為這種快樂的力量實際上使我們解脫。
• 比較。
• 競爭。
5. Prejudice
偏見
• Imagine sitting in a room and listening while a lot of people heap praise upon
some person you don’t like.
想像一下，你坐在一個房間裡，聽著很多人對你不喜歡的人大加
讚揚。
• Imagine the rage that could come up, the hostility.
想像一下可能出現的憤怒和敵意。
• But can you also imagine even the possibility of actually feeling some joy that that
person whom you do not like is experiencing a moment of happiness?
但你是否也能想像，即使是你不喜歡的人正在經歷幸福的時刻，
你也能真正感受到一些快樂呢？
6. • The willingness to feel goodwill only toward those we like is a powerful
impediment to developing sympathetic joy.
只對我們喜歡的人表現出善意的意願是發展同情心的巨大障礙。
• Crossing that line of discrimination, from people we like to people we dislike, can
be very difficult.
跨越從我們喜歡的人到我們不喜歡的人的歧視線可能非常困難。
• I encountered this when I was first doing intensive metta practice in Burma and
was asked to direct metta toward an “enemy” or person I had difficulty with in my
life.
當我第一次在緬甸進行密集的慈心修行時，我就遇到了這種情況，
並被要求將慈心指向一個「敵人」或我在生活中遇到困難的人。
7. • When done with strong concentration, we were being taught, metta
can reach the person it is being directed toward.
我們被教導，當高度專注地完成時，慈心可以到達它所針對的人。
• If he or she is open to receive it, metta can provide them some comfort
and happiness.
如果他或她願意接受慈心，慈心可以帶給他們一些安慰和快樂。
• I found myself thinking, “Better not choose that person.”
我發現自己在想：“最好不要選擇那個人。”
8. • I finally had to laugh as I confronted how I was holding on to whatever happiness
I might purportedly be able to bestow, and the anxiety it was causing me.
當我面對自己是如何抓住所謂的可能給我的幸福以及它給我帶來
的焦慮時，我終於忍不住笑了。
• Like metta, mudita is boundless. 就像慈心一樣，隨喜心也是無邊無際的。
• As it develops in us, we are able to rejoice in the happiness and well-being of
others, whether we like them or not.
當它在我們身上發展時，我們就能為他人的幸福和福祉感到高興，
無論我們是否喜歡他們。
• It is through compassion that we begin to extend sympathetic joy beyond our
prejudices.
正是透過悲悶心，我們開始將隨喜心延伸到我們的偏見之外。
9. • Remembering the truth of the vast potential for suffering in this world, we can feel
happy that someone, anyone, also experiences some happiness.
記住這個世界上存在著巨大的痛苦潛力的事實，我們會因為某人、
任何人也經歷了一些幸福而感到高興。
• Everyone’s life is by nature continually vulnerable to pain. Remembering this is
our gateway to mudita.
每個人的生活本質上都容易遭受痛苦。 記住這一點是我們通往隨
喜心的大門。
10. Demeaning
貶低
• Another definition of practicing mudita is to be nondemeaning.
修行隨喜心的另外意思是不貶低的。
• This attitude of diminishing the happiness of others is based on considering
happiness as a limited resource or commodity—the more someone else has, the
less there is for me.
這種減少他人幸福的態度是基於將幸福視為一種有限的資源或商
品──別人擁有的越多，我擁有的就越少。
• This perspective, so common in regard to material things or objects, can also arise
in relation to qualities like love, faith, or joy.
這種觀點在物質事物或物體方面很常見，也可以在愛、信仰或快
樂等特質方面出現。
11. • We might be resentful of someone who has a great deal of faith or love.
我們可能會怨恨那些擁有極大信心或愛心的人。
• Someone who can feel basically at ease even when they are encountering hard
times or who can exhibit kindness in the face of difficulty.
一個人即使在遇到困難的時候也能感到基本的安心，或是在困難
面前能夠表現出善意。
• Besides feeling as if we might not be able to have as much faith or love, because
they’ve already got it all.
除了感覺我們可能無法擁有那麼多的信仰或愛，因為他們已經擁
有了一切。
12. • We can also suffer by feeling that we fall short by comparison and want to
diminish them so that they are more like us.
我們也會因為感覺自己相較之下有所不足而感到痛苦，想要削弱
他們，讓他們更像我們。
• In Buddhism, the practice of “sharing merit” counteracts the delusion and damage
of such limited benefits.
在佛教中，修行「分享功德」可以抵銷這種有限利益的迷惑和傷
害。
• We accrue merit through acting in ways that are helpful and beneficial to others.
我們透過以對他人有幫助和有益的方式行事來累積功德。
13. • Merit is a force that is far more dynamic and subtle than that.
優點是一種比這更具活力和微妙的力量。
• It is a power that is born in and grows through acts of goodness.
它是一種誕生於善行、透過善行而成長的力量。
• When we comfort someone in pain, when we give of our time, when we meditate,
we can sense a genuine force in the moment of performing the action.
當我們安慰痛苦中的人時，當我們付出時間時，當我們冥想時，
我們可以在採取行動的那一刻感受到真正的力量。
14. • When we have insight into the true nature of things, when we offer something out
of care, when we develop a loving heart, we are engaged in meritorious actions.
當我們洞察事物的真實本質時，當我們出於謹慎而供養某些東西
時，當我們生起一顆慈愛之心時，我們就在從事功德行為。
• The energy that we feel in this way we can dedicate to the well-being of others.
This is the sharing of merit.
我們以這種方式感受到的能量可以奉獻給他人的福祉。 這就是功
德的分享。
• “May the merit of this action be shared by all beings everywhere, so that they may
come to the end of suffering.”
“願一切眾生都能分享此功德，使他們能夠離苦得樂。”
15. • Sharing merit is itself a potent, wholesome action that generates its own
considerable power.
分享功德本身就是一種有效、有益健康的行為，可以產生巨大的
力量。
• Buddhist teachings say that when you offer your merit to others, your own merit
grows.
佛教教義說，當你將自己的功德布施給別人時，你自己的功德就
會成長。
• Happiness does not go away when we share it. It is not a limited commodity.
當我們分享時，幸福並不會消失。 它不是一種有限的商品。
• It grows simply because the act of sharing puts us in touch with its source, which
is limitless.
它的成長只是因為分享的行為讓我們接觸到了它的無限泉源。
16. • Demeaning the good fortune of others is a self-defeating strategy.
貶低他人的好運是一種弄巧成拙的策略。
• Wishing to diminish the happiness of others only diminishes our own.
希望減少別人的幸福只會減少我們自己的幸福。
• Likewise, augmenting the happiness of others, even of people we do not like,
augments our own.
同樣，增加他人的幸福，甚至是我們不喜歡的人的幸福，也會增
加我們自己的幸福。
• There is no boundary to happiness; there is no end.
幸福沒有界限； 沒有盡頭。
17. Envy, Avarice, Boredom
嫉妒、貪婪、無聊/厭煩
• Envy is the inability to endure the success, prosperity, or happiness of others;
嫉妒是指無法確保他人的成功、繁榮和幸福；
it absolutely hates to see these things in other people. It’s a very destructive
quality.
它絕對討厭在別人身上看到這些東西。 這是一種極具破壞力的品
質。
• Avarice or selfishness is a quality whereby one seeks to hold on to and conceal
what one has in order to avoid sharing it with others.
貪婪或自私是一種特質，人們試圖保留和隱藏自己所擁有的東西，
以避免與他人分享。
• It causes tremendous pain. There’s no peace in your mind.
它會造成巨大的痛苦。 你的內心沒有平靜。
18. • Boredom is based on a sense of separateness and a turning away that we feel when
we experience certain degrees of aversion.
無聊是基於當我們經歷某種程度的厭惡時我們感到的分離感和轉
身感。
• When we stop paying attention to the little things in life, and the little things in our
meditation practice as well, we find ourselves in a state of boredom.
當我們不再專注於生活中的小事以及冥想練習中的小事時，我們
就會發現自己處於無聊的狀態。
