This document discusses concepts from Buddhism and spiritual practice. It provides guidance on cultivating loving-kindness by focusing on a friend's happiness. It then discusses the importance of developing a healthy sense of self before practicing non-self. Later sections explore gradual vs sudden spiritual change, and how enlightenment may clarify imperfections but not instantly remove them, requiring continued practice.

1. 我和無我
• 善心今攝
• Dec. 20, 2023
Jimmy Calligraphy

2. 喜心捨心練習
o想起一位朋友，並關注此人生活中的特定收穫或快樂來源。
o無論你想到她/他的好運或幸福，用以下的短語來欣喜。
• 願你的幸福和好運不要離開你。
• 願你的好運持續下去。
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. 我和無我
上星期
• 成為某人（自我）與成為無名小卒（無我）
• 自我的重要性
• 無我的重要性
• 在靈性修行和日常生活中的活動和責任

4. 精神分析與佛教
展開的對話

5. 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

6. 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 (不完美和人格缺陷)！ 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。

7. • 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。

8. • 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?
問題：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？

9. • 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（阿羅漢果），
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。

10. • If a painful experience can be held without reactivity—
如果一次痛苦的經驗可以保持不變（沒有反應）——
• 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——以清楚、開放
和悲心——
• the pain will not produce avoidance or aversion.
痛不會產生迴避或厭惡。

11. • 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。

12. • “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，所有形式的自製痛苦都會結束。
• 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。

13. 呼吸

14. • In the Theravada tradition, for instance, and in Buddhist traditions generally,
freedom from self-generated suffering doesn’t happen all at once.
例如在南傳佛教和佛教傳統來說， 擺脫自製痛苦的解脫並不
是一下子就能實現的。
• Buddhaghosa 1975; Mahasi Sayadaw 1965 describe it as a process occurring
by stages or increments, much as change occurs in psychotherapy.
Buddhaghosa 1975; Mahasi Sayadaw 1965： 他們將其描述為一個分
階段或漸進發生的過程，就像心理治療中發生的變化一樣。
• This was supported by the self-reports of the Buddhist practitioners I studied
in India (Engler 1983a),
我在印度學習的佛教徒的自我報告也支持了這一點，
• all of whom had experienced at least the first of the four enlightenment
experiences that are said to occur in Theravada practice.
他們都至少經歷過據說在上座部（南傳）修行中發生的
四果開悟體驗中的第一果//初果。

15. • Self-generated suffering is said to end in this tradition through a
progressive and irreversible “extinction” of the unwholesome mental
factors that cause it.
據說，在這個傳統中，自製的痛苦是透過導致痛苦的不
善心理因素的漸進和不可逆轉的「滅絕」來結束的。
• These pathogenic mental factors are said to be extinguished in a
specific and invariant sequence of four enlightenment experiences.
據說，這些致病的心理因素會在四果證悟體驗的特定且
不變的序列中被消除。
• On each occasion, a specific group of pathogenic mental factors are
eliminated from the mind once and for all and the practitioner will
never again act in these conflictual ways.
每一果，一組特定的致病心理因素都會從心中一勞永逸
地消除，修行者將永遠不會再以這些衝突的方式行事。

16. • The group of factors said to be extinguished at first enlightenment
comprises core beliefs about the self—
據說在第一果（初果：須陀洹）開悟時就會消失的這組
因素包括關於自我的核心信念——
• “maladaptive cognitions” or “core assumptions” in the language of
cognitive psychology—
認知心理學語言中的「適應不良認知」或「核心假設」
——
• pathogenic beliefs about who we are and how we become free.
關於我們是誰以及我們如何獲得自由的致病信念。
• The most important of these is the representation of self as singular,
separate, independent, and self-identical.
其中最重要的是將自我表現為單一的、獨立的、獨立的
和自我同一的。【開悟時就會消失】

17. • This is now recognized as illusory, a construct or representation only.
現在這被認為是虛幻的，只是一種構造或表徵。
• But insight in meditation doesn’t immediately change behavior any
more than insight does in psychotherapy.
但靜觀中的洞察力並不會像 心理治療 中的洞察力那樣立
即改變行為。
• conditioned motivations, affects, and impulses—that can still influence
the practitioner to act in unwholesome, selfish, and uncompassionate
ways.
條件動機、情緒和衝動－仍然會影響修行者以不健康、
自私和無同情心的方式行事。

18. 呼吸

19. • The second set of “fetters,” in particular the two basic motivational
states of classic psychoanalytic theory, libido and aggression—
第二組的使「結使」//十結使，特別是經典精神分析理論
的兩種基本動機狀態，力比多和攻擊性——
• in Buddhist terms, kama-tanha, literally “desire for sense pleasure” or
behavior governed by the Pleasure Principle,
用佛教術語來說，欲愛， 字面意思是「感官快樂的渴望」
或受快樂原則支配的行為，
• and vyapada, literally “ill-will” or aggression toward others in its
various forms.
和惡意， 字面意思是「惡意」或以各種形式對他人進行
攻擊。

20. 四果十結使
五下分結：
1.身見：認為自己的肉身、心識是我，是我所有。
2.戒禁取見：認為持守苦行戒禁，能得升天、解脫。
3.疑：認為世間->常樂我淨，疑惑四諦->無常苦非我空。
4.欲愛(貪)：對於欲界淫欲的喜愛。
5.嗔恨(嗔)：憤怒怨恨，火氣大。

21. 四果十結使
五上分結：
1.色愛：對於四禪定的喜愛。
2.無色愛：對於四空定的喜愛。
3.掉舉：心浮氣燥，散亂不定。
4.我慢：自尊自大，輕慢他人。
5.無明(癡)：愚癡邪見，對於苦集滅道味患離，不如實知。

22. 四果
四果：
1.須陀洹：身見、戒禁取見、疑，三結斷。
2.斯陀含：身見、戒禁取見、疑，三結斷、貪嗔癡薄弱。
3.阿那含：身見、戒禁取見、疑、欲愛、嗔恨，五下分結
斷。
4.阿羅漢：色愛、無色愛、掉舉、我慢、無明，五上分結
斷。
https://oba.org.tw/viewtopic.php?t=53
http://www.baus-ebs.org/sutra/fan-read/011/01-031.htm

23. • These motivational states are experienced as much more deeply
conditioned and much more difficult to modify or extinguish than core
cognitions.
這些動機狀態比核心認知受到更深刻的限制，更難以修
改或消除。
• Accordingly, they are said to be only “weakened”—“modified” in the
language of behavior therapy—at the second stage of enlightenment
(sakadagami) and not extinguished until the third (anagami).
因此，據說它們只是在開悟的第二果（斯陀含）被“削
弱”——用行為治療的語言“修改”，直到第三果（阿
那含）才消失。

24. • But unlike psychoanalytic theory, they are viewed as conditioned
behaviors, not instinctually based drives and not inherent in
personality.
但與精神分析理論不同的是，它們被視為條件行為，而
不是基於本能的驅動力，也不是人格固有的。

25. 呼吸

26. • The final group of fetters clusters around the mental factor of mana, the
“conceit” that “I am” and the remaining residual tendency to compare
self with others.
最後（十結的）一組結來說集中在法力的精神因素、
「我是」的「自負」以及剩餘的自我與他人比較的殘餘
傾向。
• This is the root of all narcissistic striving and is said not to be
extinguished until the fourth and final stage of enlightenment
(arahatta).
這是所有自戀努力的根源，據說直到第四果也是最後的
證悟階段（阿羅漢果）才會熄滅。

27. • Note how similar this progression is to change processes in therapy:
cognitions, beliefs, perspectives are more amenable to modification.
請注意，這種進展與治療過程的改變有多麼相似：認知、
信念、觀點更容易改變。
• Core motivational and drive states and their bases in affective
reactivity are much more resistant to intervention.
核心動機和驅動狀態及其情緒反應基礎更難以介入。
• Hardest of all to change are narcissistic investments in the core sense
of being a separate self.
最難改變的是對成為獨立自我的核心意識的自戀投資。
• This is exactly what we would expect: cognitive change first; affective
change next; change in core sense of selfhood last.
這正是我們所期望的：首先是認知改變； 接下來是情感
變化； 最後是核心自我意識的改變。

28. 呼吸

29. • Zen tradition makes a similar point in distinguishing between little
kensho and great kensho.
宗傳統在區分小見性和大見性時也有類似的觀點。
• The realization of emptiness can be small or large, but it’s still just a
first glimpse of enlightenment.
空性的證悟可大可小，但它仍然只是開悟的初見。
• My teacher, Anagarika Munindra, used to call it “a little bit of
enlightenment,” holding his thumb and forefinger an inch apart.
我的老師 Anagarika Munindra 將拇指和食指保持一英寸
的距離，稱之為「一點點覺悟」。

30. • That first glimpse by its nature is not complete and does not shift
everything—
從本質上來說，第一眼的瞥見並不完整，也不會改變一
切——
• as we know all too well from the misconduct of so many spiritual
teachers in all traditions, East and West.
正如我們從東方和西方所有傳統中的許多精神導師的不
當行為中所知道的那樣。
• It is important to understand that certain misconduct, by itself, does not
mean they do not have deep understanding about the nature of reality.
重要的是要明白，某些不當行為本身並不意味著他們對
現實的本質沒有深刻的理解。

31. • It doesn’t mean they haven’t experienced enlightenment.
這並不意味著他們沒有經歷過開悟。
• It means that freedom from the maladaptive beliefs, the identifications,
the inner conflicts,
它意味著擺脫適應不良的信念、認同、內在衝突，
• and the narcissistic investments that create suffering for ourselves and
others aren’t extinguished—even granting you accept that notion—all
at once.
給我們自己和他人帶來痛苦的自戀投資並不會立即消失
——即使你接受這個想法也是如此。
• First enlightenment is still first enlightenment. Much work remains.
初果仍然是初果。 還有很多功夫要做//繼續努力修行。

32. 願以此功德
普及於一切
我等與眾生
皆共成佛道