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印度朋友S.K.-《楞严经》与生活(四):情绪管理

(2008-12-08 01:40:13)
标签:

楞严经

佛陀

情绪种子

情绪管理

觉知

习惯

能量

文化

分类: B.其它译文

  Emotion Management

情绪管理

Even great beings, once in a while (momentarily), suffer from emotional overload. Lord Buddha, upon the demise of a lifelong senior disciple Sariputta, found life empty and dry. The sea of emotions is always in us, weather we are awake, drowned in work or snoozing. It is sometimes in foreground and other times hidden. If we can understand the dynamics of emotions, we can skillfully handle myriad of overt and hidden influences that ripple through our being all the time, except perhaps in deep sleep.

即便是伟大的人物,有的时候(短暂地),也会被情绪所困。佛陀,在追随他一生的大弟子舍利佛死去的时候,感到生命是空虚无味的。情绪之海永远伴随着我们,无论在觉醒时、沉浸于工作中还是在打盹。有时它来到前景,有时则隐藏着。如果我们能够理解情绪的运动,我们就能够处理无数种明显的或者隐藏的,无时无刻(也许除了深睡之外)不在影响着我们的心理波动。

Although we describe feelings with different words, in actuality feelings do not have clear cut, distinct identity of their own. They are all inter-related and dependent on each other. An ocean wave, momentarily, may appear to have a separate existence, a distinct shape and form, likewise, feelings also may seem to have a separate existence for a short period of time. The ocean wave is born out of surrounding mass of water which sustains and supports it, feelings are also surrounded by other feelings on which they are supported, and into which they merge. The process of meditation untangles the dynamic and ceaselessly changing relationships in the sea of emotions.

虽然我们用不同的词描述感觉,实际上感觉并没有清晰的、独自存在的身份。它们都是相互联系相互依存的。一朵海浪或许会短暂地显现出分别的存在,一个独特的形状。同样,感觉也可能会暂时地显出有一个分别的存在。海浪是从周围的水中产生出来的,并被它维持着。感觉也是被其它感觉包围着,支持着,并最终融入它们。冥想的过程可以解开情绪海洋的运动,以及其中不断变化着的关系。

Many of the impulses behind our everyday feelings are ancient, perhaps millions of years old. Some are relatively new, a few thousand years old. Yet there are new impulses constantly being generated, evolving with the changing structure of society. For the purpose of discussions, we will define some basic feelings and categorize them. One can divide and describe them in a different way, but that which is described (the content of our mind) is the same.

我们每日感觉背后的许多冲动是古老的,或许有几百万年。有的是相对新的,几有几千年。而新的冲动又在不断产生,与不断变化着的社会结构一同演化。为了讨论的方便,我们将分别定义一些基本的感觉。我们可以把它们分开,用不同的方式描述,但是那被描述的(我们心灵的内容)是一样的。

Benevolent: Love, kindness, beauty, calmness and contentment. These feeling have a quality of insight, as if born out of stillness. They come into being instantaneously, without the mind pursuing them as an object of desire (in Sanskrit they are termed as “Sattvic”).

慈善的:爱,善意,美好,平静与满足。这些感觉有一种洞见的品质,仿佛来自于寂静。它们突然地到来,而不是心灵把它们作为欲望的对象追逐(在梵文中它们被称为“Sattvic”)。

Malevolent: Fear, anger, greed and hatred. These feelings originate within a mind that is being churned,when an external stimulus sends a “spark” and makes one of these feelings come alive. Some of these feelings are primordial (fear of death, which has accumulated through long evolution). For example, each cell in the body may have an “impulse” to continue its existence, and when faced with extinction, fear may grip it (I do not know, weather scientifically it can be shown that a cell can be overcome by fear). When the moment of death arrives, even great yogis who have transcended the cycle of existence, are for a moment fearful.

恶意的:恐惧,愤怒,贪婪,仇恨。这些感觉来自一颗被扰动的心灵,当某个外界刺激送入一个“火花”,使得某个这样的感觉出现。某些这样的感觉是先天性的(惧怕死亡,它经历了漫长的进化的积累)。比方说,身体里的每个细胞可能有继续自身存在的“冲动”,当面临消灭时,恐惧可能会抓住它(我不知道科学上是否能够证明一个细胞可以被恐惧抓住)。当死亡的时刻来临时,即便那些已经超越生死轮回的伟大的瑜伽行者,也会有短暂的恐惧。

Neutral: Attachment, grief, guilt.

中性的:执著,伤心,内疚。

It has been my experience that the feelings originating from perception (insight) are inbuilt, as if part of universal consciousness. Other feelings result when pure energy has lost its way.

我的经验是,来自洞见的感觉是先天性的,仿佛是普遍意识的一部分。而其它感觉则是纯粹能量迷失的结果。

Practically, our egos are trapped in one or more of malevolent or neutral feelings. The object of “feeling management” is to get ourselves out of the trap and openly embrace the good feelings.

实际地说,我们的自我陷入了一种或多种恶意的或中性的感觉。“感觉管理”的目标是把我们从陷阱中拉出来,让我们开放地拥抱好的感觉。

On an observational level, one of the remarkable facts is how little time we spend being “deeply” aware of our feelings and their changing nature with every tick of time. If we can bring more “consciousness” to our feelings, in the sense of being deeply aware or “cognizant” of our state of mind we can start to master of our mind. One of the best opportunities to execute the process is when an acute overdose of emotions takes place.

从观察层面来看,一个引人注目的事实是,我们几乎很少用自己的生命“深深地”觉知我们的感觉,以及它们随着每一时刻不断变化的品质。如果我们能够给我们的感觉更多的“意识”,也就是说深深地觉知或者说“认知”到我们的内心状态,我们就可以开始掌握我们的心灵了。执行上述过程的最好机会之一,就是当一个激烈的情绪爆发时。

       After some triggering event happens, one can sit down (late in the evening) and try to recall the event in great detail including all the reactions and feelings as they unfolded. It is helpful not to judge your reactions, but see them passively, as if unable to bring into action the faculty of discrimination. This small exercise will help unload the sub-stratum (Alaya) habit store, since that is the fuel which keeps us from realizing calmness.

       当某种触发性的事件发生的时候,你可以坐下来(在晚上),试着回忆整个事件的所有细节,包括事件逐步发生的过程中出现的所有反应与感觉。不去评判你的感觉,而是被动的观看它,仿佛你没有能力调动自己的分辨力,这个态度是有帮助的。这个小小的练习会帮助你清空意识下层(阿赖耶)的习惯仓库,那是阻碍我们达到平静的燃料。

       Contemplate the effect of the strong emotional upsurge on your mind-body complex. Often, even a mild fluctuation in emotional state produces ill-effects (reduction in energy, diminished concentration and a destruction of mind-ease), but our mental disposition block us from seeing it.

       我们可以反思一下强烈的情绪爆发对身心的作用。通常来说,即便轻微的情绪波动都会产生不良的结果(能量的下降,精力的涣散,失去自如感)。但是我们的心理态度妨碍我们看到这一点。

Our thrust here is not an effort to straighten aberrant behavior (though in extreme cases it may be necessary) but to watch our states, reactions and their reverberation. Let the inherent seed of order guide us to most comfortable disposition, which is peace. This may take some time, but vast majority of people can benefit from this approach.

我们这里强调的不是去纠正异常行为(尽管在极端情况下这可能是必要的),而是去观察我们的状态、反应以及后续的波动。让内在秩序的种子引导我们走向最舒适的心理状态,也就是和平。这可能会需要一些时间,但是大多数人能够从这个方式中得到益处。

This is in contrast to conventional religious/moral approach, where a set of rules are imposed on individuals, which ultimately builds a suffocating prison and from where our minds seek a violent release. The guiding principal is not to confine energies into defined spaces, but to explore the play of energy till it explodes as a wave of joy.

这不同于通常的宗教/道德方式,把一套规则强加给个人,形成一个令人窒息的监狱,最终迫使我们的内心去寻求一种暴力的挣脱。指导性的原则是,不要把能量局限于有限的空间,而是去体验能量的嬉戏,直到它像快乐的波浪一样爆发。

Meditation

冥想

Rising wave is the river itself

泛起的波浪就是河流本身

Where is the difference?

分别在哪里?

Rise is the river

升起的是河流

So is the fall

下降的也是河流

It could not have be otherwise

不可能不是这样

Manifest world is the supreme consciousness

显现的世界就是那最高的意识

See it for yourself by diving deep

你要亲身看见它,通过深深的潜入

Into the pond of insight

到洞见池塘

(The poem is by Kabir Das, Enlightened Indian mystic)

(这首诗的作者是Kabir Das,觉悟的印度神秘者)

Learning

功课

Sub-stratum feeling —〉event —〉Fear, anger ..Reverberation  

心理底层感觉—〉事件—〉恐惧、愤怒…及后续波动

1、non-awareness —〉Emotional Seed Formation —〉Habit formation —〉Habit home —〉Vivid recollection with awareness, Emotion pump —〉 Emotional sea pacification—〉Resolution

第一种可能:非觉知—〉情绪种子形成—〉习惯形成—〉习惯仓库—〉带着觉知的生动回忆,情绪抽水机—〉情绪海洋平复—〉解决

2、awareness—〉Resolution

第二种可能:觉知—〉解决

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