摘要：禅修时的心理活动，和现实生活中的心理活动一样不一样？可以说一样，也可以说不一样。虽然它的显现千差万别，但都没有离开我们的心，都是心的作用。生活中会有美妙的觉受，也有痛苦的经历，还有种种妄想，甚至是匪夷所思的妄想，禅修也是同样。
禅修过程中，我们不仅要对所缘目标保持觉知，还要对禅修时的心理活动保持觉知。
During the process of meditation, we need to keep being aware not only of the intended object but also of our mental activities during meditation.
禅修时的心理活动，和现实生活中的心理活动一样不一样？可以说一样，也可以说不一样。虽然它的显现千差万别，但都没有离开我们的心，都是心的作用。生活中会有美妙的觉受，也有痛苦的经历，还有种种妄想，甚至是匪夷所思的妄想，禅修也是同样。
Are the mental activities during meditation different from those in real life? It can be said that they are both the same and different. Although their manifestations vary greatly, they all occur within our minds; they are all functions of the mind. In life, there are wonderful sensations, as well as painful experiences and various delusions, even unimaginable ones, and the same is true in meditation.
如果没有经过训练，我们可能会带着轮回的串习和认知模式去处理这些念头。轮回的认知模式就是贪嗔痴，对喜欢的贪著、享受、留恋，对不喜欢的嗔恨、痛苦、排斥。
Without the discipline of mindfulness training, we may approach our thoughts with the ingrained habits and cognitive patterns of samsara. These samsaric patterns are characterized by the poisons of greed, hatred, and ignorance: clinging, indulging, and yearning for what pleases us; and aversion, suffering, and rejection towards what displeases us.
我们要对所有这一切保持觉察，清清楚楚地知道当下在发生什么。但只是知道，并不进入评判系统，不刻意地思维分别。也就是内观禅修所说的不贪著，不留恋，不评判，不拒绝。
We must maintain awareness of all these phenomena, clearly recognizing what is unfolding in the present moment. Yet, this recognition should not lead us into a system of judgment, nor should it provoke deliberate conceptual discrimination. This aligns with the principles of Vipassana meditation, which advocates for equanimity, where there is neither attachment nor aversion, no judgment or rejection.
这点和禅宗修行有相通之处。三祖的《信心铭》中，开篇即是“至道无难，唯嫌拣择。但莫憎爱，洞然明白。毫厘有差，天地悬隔”。
This resonates with the practice of Chan Buddhism. The opening lines of the Faith in Mind by the Third Chan Patriarch state, “The Way is not difficult, it only abhors picking and choosing. Without love or hate, everything becomes clear and undisguised. A hair’s breadth difference, and heaven and earth are set apart.”
至道，即最高的道。真理其实没那么难，因为它本来就在那里，每个人都具足认识的潜能。但只要开始分别拣择，难免会落入二元对立、是非评判，落入意识的分别系统，就和真理背道而驰了。
The Way refers to the highest truth. The truth itself is not difficult, for it is always there, and everyone possesses the potential to recognize it. However, the moment we start to discriminate and choose, we inevitably fall into the trap of duality and judgment, entering the system of mental discrimination, and thus stray from the truth.
如果我们已经体认大道，其实分别也没关系，那是差别智的作用。正如《维摩经》所说：“能善分别诸法相，于第一义而不动。”
If we have truly realized the Way, then distinctions themselves are not a problem; they are simply the function of discerning wisdom. As stated in the Vimalakirti Sutra, “One who can wisely discern the characteristics of all phenomena remains unmoved in the ultimate truth.”
安住在空性层面，是知分别而离分别的。而凡夫的分别往往带着强烈的执著，就会卡在二元对立的世界，无法体悟清净本心。
To abide in the realm of emptiness is to possess discriminative wisdom while transcending discrimination. However, the discriminations made by ordinary beings often come with strong attachments, trapping them in a world of duality, making it impossible for them to realize their pure, original nature.
摘自《正念禅修的要领》
作者：济群法师
Excerpted from:
The Essentials of Mindfulness Practice
By Master Jiqun
来源：云水三千
