現在來教「四念處」的方法。 Now, we will explore the method of "The Four Foundations of Mindfulness."
方法只是給您練習參考，因為佛教的經典已經有很詳細的說明，並且許多大師父也都有在教導。 This method is simply for your practice and reference, as Buddhist scriptures already provide detailed explanations,and many revered masters also teach it.
當然也是這「四念處」是個圓滿的教法緣故。 This is also because the "Four Foundations of Mindfulness" is a complete and profound teaching.
這是呢！學習和你的身心相處的方法，這個方法我們的佛陀把它分成四個方向來觀察，所以叫做四念處觀。 This is a way of learning to be with your body and mind.Our Buddha divided this method into four directions of observation, which is why it is called the Contemplation of the Four Foundations of Mindfulness.
四念處也是初學者最適合的基礎禪修方法之一。 The Four Foundations of Mindfulness is also one of the most suitable foundational meditation methods for beginners.
您只要暫時什麼事也不做，只是單純的面對而體驗著當下自己的身體和心正在運行的情況和過程，而沒有分心的地方，這樣就是正念身心四念處。 You simply do nothing for a moment,just purely face and experience the present situation and process of your body and mind operating,without any distraction. This is what is meant by mindful contemplation of the Four Foundations of Body and Mind.
哪四個呢？身體、感受、心念、法則，叫做「身、受、心、法」這四念處。 What are these four? The body,feelings mind,and phenomena—they are called "Kaya,Vedana,Citta,Dhamma," these Four Foundations.
隨觀身念處時：您只是單純的面對而體驗著當下自己身體，正在進行的情況和過程，而沒有分心的地方，這樣就是正念身心的「身念處」。 When contemplating the body (Kaya-nupassana): You simply purely face and experience the current situation and process of your own body,without any distraction. This is the "Foundation of Mindfulness on the Body" (Kaya-nupassana) in mindful contemplation of body and mind.
隨觀受念處時：您只是單純的面對而體驗著當下自己身體的感受和心裡的感受，正在進行的情況和過程，而沒有分心的地方，這樣就是正念身心的「受念處」。 When contemplating feelings (Vedana-nupassana): You simply purely face and experience the current situation and process of your body's sensations and your mind's feelings, without any distraction. This is the "Foundation of Mindfulness on Feelings" (Vedana-nupassana) in mindful contemplation of body and mind.
隨觀心念處時：您只是單純的面對而體驗著當下自己心裡的念頭，正在進行的樣貌和過程，而沒有分心的地方，這樣就是正念身心的「心念處」。 When contemplating the mind (Citta-nupassana): You simply purely face and experience the current appearance and process of your mind's thoughts,without any distraction. This is the "Foundation of Mindfulness on the Mind" (Citta-nupassana) in mindful contemplation of body and mind.
在隨觀法念處時：您只是單純的面對而體驗著當下自己心裡頭所認知的法則，正在形成的樣貌和過程，而沒有分心的地方，這樣就是正念身心的「法念處」。 When contemplating phenomena (Dhamma-nupassana): You simply purely face and experience the current appearance and process of the principles or phenomena recognized within your mind,without any distraction. This is the "Foundation of Mindfulness on Phenomena" (Dhamma-nupassana) in mindful contemplation of body and mind.
這四個念處，因你自己的處境自在的去選擇相應的念處單獨使用，或是四個念處次第的用，都是可以的。 These four foundations allow you the freedom to choose the appropriate one to use individually,according to your situation,or to use all four in a sequential manner—both are acceptable.
但是最後它們都會整合在一起，成為整個身心的了解。這是它的特點。 Ultimately,however,they will all integrate together,leading to a complete understanding of your entire body and mind.
正念身心的目的可以減少自己的散亂，進而了解自己的身心實相，並導向於釋放自己的壓力及離欲和解脫自我煩惱。 The purpose of mindful contemplation of body and mind is to reduce your distractions,leading to an understanding of your true bodily and mental reality,and guiding you toward releasing stress,detaching from desires,and liberating yourself from self-inflicted defilements.
四念處，在你的日常生活中垂手可得。 The Four Foundations of Mindfulness are readily accessible in your daily life.
在「身念處」，自我的身體有許多可以觀察的對象，例如： Within the "Foundation of Mindfulness on the Body," there are many objects of observation for your physical self,for example:
呼吸的整個過程也是身體的一部分，所以「呼吸身」是容易觀察的穩定對象。 The entire process of breathing is also part of the body,thus the "breathing body" is an easy and stable object of observation.
身體在走路也是容易觀察的對象，行、住、坐、臥，語、默、動、靜，以及你吃飯、喝水、洗澡、上廁所，前進、後退、起來、坐下、往前看、往後看，每個動作都可以是身體觀察的對象。 The body walking is also an easily observable object. Moving,standing,sitting, lying down;speaking,remaining silent, acting, being still;as well as eating,drinking,bathing,going to the toilet; moving forward,moving backward,standing up,sitting down,looking forward,looking backward—every single action can be an object for observing the body.
你可以當下的現量來觀察。 You can observe with immediate,direct experience.
也可以用比量來觀察。 You can also observe through inference.
例如偶爾見到了已經往生了人的身體、骨頭或是醫學解剖，也思維到我的身體也會這樣的。 For instance,if you occasionally see the body or bones of someone who has passed away,or an anatomical dissection,you might also reflect that your own body will likewise come to this state.
薄薄的一層皮包裹著血肉模糊的腦隨、肝、肺、心、腎等，還有隨時會發臭的腸、胃和血液、膿、眼淚、汗液、尿液等液體，最後也只是散落一地的白骨。 A thin layer of skin encases the fleshy brain,liver,lungs,heart,kidneys,and so on; there are also intestines and stomach that can emit odor at any time,along with blood,pus,tears,sweat,urine,and other bodily fluids. In the end,it will all simply scatter as white bones on the ground.
剛開始您只是身體的外部或是身體的內部或是內外一起持續的觀察身體。 Initially,you may simply continuously observe the body,either its external aspects,its internal aspects,or both internal and external together.
並體驗著身體在覺知範圍內來和去、來和去不斷的變化過程。 And experience the body's constant process of coming and going,coming and going, within the scope of your awareness.
只要是變動的，無論現在是來到去或去到來，都是捨彼到此或捨此到彼的放下而無我和捨離執取的過程。 As long as there is change, whether it is coming and going or going and coming, it is always a process of letting go from that to this,or from this to that, realizing non-self and relinquishing attachment.
既然當下的身體都在「捨」而沒有一法可得，我還去執著什麼呢？ Since the body in this very moment is continually "letting go" and there is nothing to be grasped,what more is there for me to cling to?
那麼你就能歡喜而輕鬆自在的隨觀您的身體並自然地放下身體的憂及苦。 Then you will be able to joyfully and effortlessly observe your body,naturally letting go of physical worries and suffering.
如果您還是放不下身體的緊張、有緊繃、有壓力的感覺，沒有關係！ If you still cannot let go of feelings of tension,tightness,or pressure in your body,that is perfectly alright!
您就用這句話來掃描身體：「食物集則身體集，食物滅則身體滅，隨身集觀念住，隨身滅觀念住，隨身集滅觀念住，都無所依住，都無所取著。」 Then use this phrase to scan your body: "When food arises, the body arises;when food ceases,the body ceases. Observe the arising of the body,observe the cessation of the body, observe both the arising and cessation of the body. There is nowhere to dwell,nothing to grasp."
然後您自然就放下了執著身體的壓力了！ And then, you will naturally let go of the pressure of clinging to the body!
什麼道理呢？很簡單，因為明白了身體的來源食物，是不可控的，當然就知道這個身體也是不可控。 What is the reasoning behind this? It is very simple. Because you understand that the source and nourishment of the body—food—is uncontrollable, you naturally come to know that this body is also uncontrollable.
無論生起還是消失，都無所依住，都無所取著。 Whether it arises or disappears,there is nothing to dwell upon,nothing to grasp.
顯然您的心意不會想要再當傻瓜！ Evidently,your mind will no longer wish to be foolish!
那自然就捨棄了身體的執著了，這您們可以練習看看。 Then you will naturally relinquish attachment to the body. You can try practicing this.
「受念處」方面您可以這樣觀察： In terms of the "Foundation of Mindfulness on Feelings," you can observe in this way:
首先把心放在、安住在我的當下身心整體的感覺的覺受上。 First, place and settle your mind on the felt sensations of your entire body and mind in the present moment.
當有感覺到樂受時，知道：『我在感受樂受。』 When a pleasant feeling is sensed,know: "I am experiencing a pleasant feeling."
當有感覺到苦受時，知道：『我在感受苦受。』 When an unpleasant feeling is sensed,know: "I am experiencing an unpleasant feeling."
當有感覺到不苦不樂平等的受時，知道：『我在感受平等受。』 When a neutral feeling, neither pleasant nor unpleasant,is sensed,know: "I am experiencing a neutral feeling."
當感受到身體上的樂受時，知道：『我在感受身體的樂受。』 When a pleasant bodily feeling is sensed,know: "I am experiencing a pleasant bodily feeling."
當感受到心理上的樂受時，知道：『我在感受內心的樂受。』 When a pleasant mental feeling is sensed,know: "I am experiencing a pleasant mental feeling."
當感受身體上的苦受時，知道：『我在感受身體的苦受。』 When an unpleasant bodily feeling is sensed,know: "I am experiencing an unpleasant bodily feeling."
當感受心理上的苦受時，知道：『我在感受內心的苦受。』 When an unpleasant mental feeling is sensed,know: "I am experiencing an unpleasant mental feeling." 44 00:12:56,000 --> 00:13:05,000 當感受身體上的不苦不樂平等的受時，知道：『我在感受身體的平等受。』 When a neutral bodily feeling, neither pleasant nor unpleasant,is sensed,know: "I am experiencing a neutral bodily feeling."
當感受心理上的不苦不樂平等的受時，知道：『我在感受心理的平等受。』 When a neutral mental feeling, neither pleasant nor unpleasant, is sensed, know: "I am experiencing a neutral mental feeling."
那什麼是「苦受」呢？您感覺不舒服。 So, what is an "unpleasant feeling"? It is when you feel uncomfortable.
身體外部的不舒服呢？有地水火風不平等的壓力，感到粗重、不能舒展、太冷太熱、有阻礙等等，那就身體不舒服。 What about external bodily discomfort? There are unequal pressures of earth,water,fire,and wind elements;feeling heavy, unable to stretch,too cold or too hot,encountering obstacles,and so on—these are bodily discomforts.
心裡頭內部的不舒服呢？不能隨順、不滿足、有壓力等等，那就心裡頭的不舒服。 What about internal mental discomfort? Being unable to go with the flow, dissatisfaction,feeling pressured,and so on—these are mental discomforts.
什麼是「不苦不樂平等的受」呢？ What is a "neutral feeling,neither pleasant nor unpleasant"?
一個是你平常沒有留意它，所以不知道有苦有樂、有舒服有不舒服。 One is when you normally don't pay attention to it,so you are unaware of pleasant or unpleasant,comfortable or uncomfortable feelings.
一個是你有禪定的智慧，讓它們平等，苦、樂就不明顯。 Another is when you have the wisdom of meditative absorption,allowing them to become neutral,so that pleasant and unpleasant feelings are no longer prominent.
或是完全的捨離它們，你已經從苦、樂中得解脫了。 Or you have completely relinquished them,having already attained liberation from suffering and pleasure.
受念處的練習方面您只是外部透過身體接觸環境的感受或是內部透過心裡的作意接受到的感受，或是您內外一起持續的觀察您的身心的感受。 In practicing the Foundation of Mindfulness on Feelings,you simply observe your bodily and mental sensations continuously,either externally through the body's contact with the environment,or internally through mental perception, or both internal and external together.
並體驗著這些感受在覺知範圍內來和去、來和去不斷的變化過程。 And experience the constant process of these feelings coming and going, coming and going, within the scope of your awareness.
只要是變動的，無論現在是來到去或去到來，都是捨彼到此或捨此到彼的放下而無我和捨離執取的過程。 As long as there is change,whether it is coming and going or going and coming, it is always a process of letting go from that to this,or from this to that,realizing non-self and relinquishing attachment.
既然當下的覺受本身都在「捨」而沒有一法可得，我還去執著什麼呢？ Since the feeling itself in this very moment is continually "letting go" and there is nothing to be grasped,what more is there for me to cling to?
那麼你就能歡喜而輕鬆自在的隨觀您的覺受、感受，並自然地放下心理上的憂慮及身體上的痛苦的執著和對抗。 Then you will be able to joyfully and effortlessly observe your sensations and feelings,naturally letting go of mental anxieties and the attachment to and resistance against bodily suffering.
如果您還是放不下您的感受所產生的緊張、有緊繃、有壓力的感覺，沒有關係！ If you still cannot let go of the tension, tightness, or pressure arising from your feelings, that is perfectly alright!
您就用這句話來掃描身體：「觸集則受集，觸滅則受滅，隨受集觀受住，隨受滅觀受住，隨受集滅觀受住，都無所依住，都無所取著。」 Then use this phrase to scan your body: "When contact arises,feeling arises; when contact ceases,feeling ceases. Observe the arising of feeling,observe the cessation of feeling,observe both the arising and cessation of feeling. There is nowhere to dwell,nothing to grasp."
然後您自然就放下了執著覺受所帶來的壓力了！ And then, you will naturally let go of the pressure brought by clinging to sensations!
什麼道理呢？很簡單，因為明白了當下感受的來源和食物是因為接觸，接觸的環境和條件是不可控的，當然就知道這個感受也是不可控。 What is the reasoning behind this? It is very simple. Because you understand that the source and nourishment of present feelings come from contact, and the environment and conditions of contact are uncontrollable,you naturally come to know that these feelings are also uncontrollable.
無論覺受生起的過程還是消失的過程，都是不能夠執取，都不能依靠的。 Whether it's the process of feelings arising or disappearing,they cannot be grasped and cannot be relied upon.
既然從感受的緣起和消失都是捨棄的過程！ Since the arising and cessation of feelings are both processes of letting go!
那自然您的心就捨棄了身心的覺受所帶來的不平衡因素了。 Then your mind will naturally relinquish the imbalancing factors brought about by bodily and mental sensations.
「心念處」方面您可以這樣觀察： In terms of the "Foundation of Mindfulness on the Mind," you can observe in this way:
當你的苦、樂不明顯了，身體的感受沒有了，心裡頭也沒有其他干擾。 When your pleasant and unpleasant feelings are no longer prominent,bodily sensations have faded,and there are no other disturbances in your mind.
那麽這時候只剩下「心」。 Then, at this time,only the "mind" remains.
單純反應的「心」，沒有其它雜念。 The "mind" that simply reacts,without other miscellaneous thoughts.
因為平等的受之後就只剩下自我的感覺而已，那就是你的心。 Because after neutral feeling,only the sense of self remains—that is your mind.
心呢？你可以讓它歡喜也可以讓它不歡喜，這是它的特性。 As for the mind? You can make it joyful or unjoyful; this is its characteristic.
你歡喜自己安定的境界就成為禪定，你不讓你歡喜自己安定的境界就會出定。 If you allow your mind to delight in its state of stability,it becomes meditative absorption (Samadhi). If you do not allow it to delight in its stable state,it will emerge from absorption.
因為「心」有很強的可塑性，當你的意念認知裡有個法則規矩想要去完成，心就會乖乖的照辦。 Because the "mind" has strong plasticity, when there is a principle or rule in your mental perception that you wish to fulfill,the mind will obediently comply.
心有什麼就反應什麼，而知道心正在反應什麼？那就是四念處「心念處」。 Whatever the mind has,it reacts to. And to know what the mind is reacting to? That is the "Foundation of Mindfulness on the Mind" (Citta-nupassana) within the Four Foundations.
所以「心念處」方面您可以這樣觀察：內心有貪欲時，知道自己內心有貪欲；內心沒有貪欲時，知道自己內心沒有貪欲。 Therefore,in terms of "Mindfulness on the Mind," you can observe in this way: When there is greed in the mind, know that there is greed in the mind; when there is no greed in the mind,know that there is no greed in the mind.
內心有瞋恚時，知道自己內心有瞋恚；內心沒有瞋恚時，知道自己內心沒有瞋恚。 When there is hatred in the mind, know that there is hatred in the mind; when there is no hatred in the mind,know that there is no hatred in the mind.
內心有愚癡時，知道自己內心有愚癡；內心沒有愚癡時，知道自己內心沒有愚癡。 When there is delusion in the mind, know that there is delusion in the mind; when there is no delusion in the mind,know that there is no delusion in the mind.
心集中時，知道自己心集中；心不集中時，知道自己心不集中。 When the mind is concentrated, know that the mind is concentrated;when the mind is not concentrated,know that the mind is not concentrated.
心開闊時，知道自己心開闊；心不開闊時，知道自己心不開闊。 When the mind is expansive, know that the mind is expansive;when the mind is not expansive,know that the mind is not expansive.
內心莊嚴起來時，知道自己內心莊嚴起來；內心不夠莊嚴時，知道自己內心不夠莊嚴。 When the mind is dignified, know that the mind is dignified;when the mind is not dignified,know that the mind is not dignified.
心有定時，知道自己心有定；心沒有定時，知道自己心沒有定。 When the mind is settled, know that the mind is settled; when the mind is not settled, know that the mind is not settled.
心解脫時，知道自己心解脫；心不解脫時，知道自己心不解脫。 When the mind is liberated, know that the mind is liberated;when the mind is not liberated,know that the mind is not liberated.
心念處的練習方面您只是知道心在反應外部的情境，或是在反應內部的情境，或是內外一起持續的觀察您心中的反應。 In practicing the Foundation of Mindfulness on the Mind,you simply know that the mind is reacting to external circumstances,or to internal circumstances,or you continuously observe your mind's reactions both internally and externally together.
並體驗著這些心中的反應在覺知範圍內來和去、來和去不斷的變化過程。 And experience the constant process of these mental reactions coming and going, coming and going,within the scope of your awareness.
只要是變動的，無論現在是來到去或去到來，都是捨彼到此或捨此到彼的放下而無我和捨離執取的過程。 As long as there is change,whether it is coming and going or going and coming, it is always a process of letting go from that to this,or from this to that,realizing non-self and relinquishing attachment.
既然當下這能反應的心本身都在「捨」而沒有法可執取的，我還去執著做什麼呢？ Since this mind that reacts, in this very moment,is itself continually "letting go" and there is nothing to be grasped, what more is there for me to cling to?
那麼你就能歡喜而輕鬆自在的隨觀您的心，並自然地放下心理上的憂慮及痛苦的執著和對抗。 Then you will be able to joyfully and effortlessly observe your mind,naturally letting go of mental anxieties and the attachment to and resistance against suffering.
如果您還是放不下您的內心所產生的緊張、有緊繃、有壓力的感覺，沒有關係！ If you still cannot let go of the tension, tightness,or pressure arising from your inner mind, that is perfectly alright!
您就用這句話來掃描身體：「名色集則心集，名色滅則心滅，隨心集觀念住，隨心滅觀念住，隨心集滅觀念住，都無所依住，於諸世間都無所取著。」 Then use this phrase to scan your body: "When name-and-form arises, the mind arises; when name-and-form ceases,the mind ceases. Observe the arising of the mind, observe the cessation of the mind,observe both the arising and cessation of the mind. There is nowhere to dwell,nothing to grasp in all the world."
然後您自然就放下了執著內心的反應所帶來的壓力了！ And then,you will naturally let go of the pressure brought by clinging to mental reactions!
什麼道理呢？很簡單，因為明白了當下心中反應的來源和食物是因為接觸名法和色法，名法和色法的環境和條件是不可控的，當然就知道這個反應的心也是不可控。 What is the reasoning behind this? It is very simple. Because you understand that the source and nourishment of the mind's present reactions come from contact with name (mental phenomena) and form (material phenomena),and the environment and conditions of name-and-form are uncontrollable, you naturally come to know that this reacting mind is also uncontrollable.
無論心生起的過程還是消失的過程，都是不能夠執取，都不能依靠的而認為是自我。 Whether it's the process of the mind arising or disappearing,they cannot be grasped and cannot be relied upon as a self.
既然從心反應的開始和末端都是捨棄的過程！ Since both the beginning and end of the mind's reactions are processes of letting go!
那自然您的心就捨棄了認為，心所反應的現象是自我，而所帶來的不平衡因素了。 Then your mind will naturally relinquish the belief that the phenomena reflected by the mind are a self,and thus the imbalancing factors brought by that belief.
什麼是「法念處」呢？ What is the "Foundation of Mindfulness on Phenomena"?
我們說過，心的可塑性。 As we have said,the mind's plasticity.
心被有為法的意念、思維和走向所引導就容易為煩惱所困。 When the mind is guided by the intentions, thoughts,and tendencies of conditioned phenomena,it is easily trapped by defilements.
心若被無為法的意念、思惟和走向所引導那就從苦得解脫。 If the mind is guided by the intentions, thoughts,and tendencies of unconditioned phenomena,then it gains liberation from suffering.
我們聽過叫「回心轉意」的。 We have heard of something called "changing one's mind."
心原本只是「行」叫做「心行」，「心行」只是普遍的發散而沒有設限，但是你的心遇到阻礙了，反彈回來就以為有什麼的？ Originally,the mind is simply "volition" or "mental formations" (sankhara),which is called "citta-sankhara." "Citta-sankhara" is simply a general dispersion without limitation. But when your mind encounters an obstacle,it bounces back,imagining that something exists.
這就是「意」。「意」也是妄念，那就意念著煩惱法、有為法。 This is "intention" or "mind-consciousness" (mano). "Intention" is also delusive thought,and it then intends defiling phenomena,conditioned phenomena.
知道是妄念那就又回心轉意變成正念，就意念著離欲法、解脫法、涅槃法。 Knowing it is delusive thought,one then changes one's mind and turns it into right mindfulness,intending phenomena of detachment,liberation, and Nirvana.
所以知道現在您意念的是什麼「法」，那就是四念處的「法念處」。 Therefore,knowing what "phenomena" you are currently intending—that is the "Foundation of Mindfulness on Phenomena" of the Four Foundations.
如何的觀察「法念處」？ How does one observe the "Foundation of Mindfulness on Phenomena"?
主要是五蓋煩惱法和離欲解脫法。 Primarily,it involves the five hindrances (defiling phenomena) and phenomena of detachment and liberation.
當有五蓋中的貪慾、瞋恚、昏睡、掉悔、疑惑時，知道自己有五蓋中的貪慾、瞋恚、昏睡、掉悔、疑惑。 When there is sensual desire,ill-will, sloth-and-torpor,restlessness-and-remorse,or doubt among the five hindrances, know that you have sensual desire,ill-will,sloth-and-torpor,restlessness-and-remorse,or doubt among the five hindrances.
沒有五蓋的貪慾、瞋恚、昏睡、掉悔、疑惑時，知道自己沒有五蓋的貪慾、瞋恚、昏睡、掉悔、疑惑。 When there is no sensual desire,ill-will,sloth-and-torpor,restlessness-and-remorse,or doubt among the five hindrances,know that you do not have sensual desire,ill-will,sloth-and-torpor,restlessness-and-remorse,or doubt among the five hindrances.
他知道沒有生起的五蓋煩惱怎樣會生起， Know how unarisen defilements of the five hindrances can arise.
知道生起了的五蓋煩惱怎樣可以釋放， Know how arisen defilements of the five hindrances can be released.
知道怎樣可以使已經釋放了的五蓋煩惱將來不會再生起。 Know how to prevent already released defilements of the five hindrances from arising again in the future.
當有離欲解脫法中的七覺支法、四聖諦法、八正道法時，知道自己有七覺支法、四聖諦法、八正道法。 When there are the Seven Factors of Awakening,the Four Noble Truths,or the Eightfold Path among the phenomena of detachment and liberation,know that you have the Seven Factors of Awakening,the Four Noble Truths,or the Eightfold Path.
沒有這些離欲解脫法時，知道自己沒有這些離欲解脫法。 When these phenomena of detachment and liberation are absent,know that you do not have these phenomena of detachment and liberation.
知道沒有生起的離欲解脫法要怎麽能生起， Know how unarisen phenomena of detachment and liberation can be brought to arise.
知道已經生起了的離欲解脫法讓它可以修習圓滿。 Know how already arisen phenomena of detachment and liberation can be brought to full cultivation and completion.
然而無論你是煩惱法還是解脫法，最後您還是要觀察它的生滅的過程。 However,whether it is defiling phenomena or liberating phenomena,ultimately you still need to observe their process of arising and ceasing.
所以您這樣觀： So you observe in this way:
「憶念集則法集，憶念滅則法滅，隨法集觀法住，隨法滅觀法住，隨法集滅觀法住，都無所依住，於諸世間都無所取著。」 "When memory arises,phenomena arise; when memory ceases,phenomena cease. Observe the arising of phenomena,observe the cessation of phenomena,observe both the arising and cessation of phenomena. There is nowhere to dwell,nothing to grasp in all the world."
然後您自然就放下了執著內心的反應所帶來的壓力了！ And then, you will naturally let go of the pressure brought by clinging to mental reactions!
什麼道理呢？很簡單，因為明白了當下心中一切法的來源和食物是因為過去的記憶、憶念而來，記憶、憶念的因緣和條件是變動的，當然就知道這個心中的法也是變動的。 What is the reasoning behind this? It is very simple. Because you understand that the source and nourishment of all phenomena in the present mind come from past memories and recollections,and the causes and conditions of memories and recollections are changeable,you naturally come to know that these mental phenomena are also changeable.
無論法生起的過程還是消失的過程，都是不能夠執取，都不能依靠的而認為是自我或是我的法。 Whether it's the process of phenomena arising or disappearing,they cannot be grasped,and cannot be relied upon as a self or "my phenomena."
既然從法的開始和末端都是捨棄的過程！ Since both the beginning and end of phenomena are processes of letting go!
那自然您的心就捨棄了認為，心所生的法是自我，而所帶來的不平衡和不方便因素了。 Then your mind will naturally relinquish the belief that the phenomena born of the mind are a self,and thus the imbalancing and inconvenient factors brought by that belief.
以上是修行四念處的過程的說明。 Above is the explanation of the process of practicing the Four Foundations of Mindfulness.
但是實際操作不ㄧ定這麼多都一起來。 However,in actual practice,not necessarily all of these come together at once.
實際上運用很簡單，您只是當下是什麼身心狀況，你只是觀察它， In reality,its application is very simple. Whatever your current bodily and mental state, you simply observe it—
無論是內、外身體 還是心 ，還是它的集與滅的因緣和過程 ，知道它都是放下的過程。 Whether it is the internal or external body,or the mind,or the causes and processes of its arising and ceasing—know that it is all a process of letting go.
心中也隨著放下。 And your mind also lets go accordingly.
如果您的心已經隨時放下了，然後您只是「觀」! If your mind has already let go at all times,then you simply "observe"!
觀它就原本是「無我」 無論它出現的是什麼？ Observe that it is inherently "non-self," no matter what appears.
您的心離一切相，處處能觀而處處不著。 Your mind is free from all forms,able to observe everywhere yet cling nowhere.
所以真正的四念處您練成了，就是什麼都是「捨」的事實！ So, when you have truly mastered the Four Foundations of Mindfulness,it is the realization that everything is "letting go"!
無論是你聽到的看到的還是感覺到的、接觸到的都在離染！ Whether it's what you hear, see,feel, or touch, it is all a process of detachment from defilement!
也就是您原原本本就一直在「捨」中，也在「無我」的事實中。 That is to say, you have always fundamentally been in the state of "letting go," and within the reality of "non-self."
既然已經身在捨中身在無我中，那就不需要再費力去捨什麼了！ Since you are already in the midst of letting go,and dwelling in non-self,there is no longer a need to exert effort to let go of anything!
因為一切都是在「捨」了！ Because everything is already "letting go"!
所以您只是「觀」，觀本身就在「捨」的其中了，您只要享受其中，享受您的生命、您的身和心。 Therefore,you simply "observe," and the act of observing itself is already part of "letting go." You only need to enjoy being within it,enjoying your life,your body,and your mind.
所以四念處，非常的簡單。 Thus, the Four Foundations of Mindfulness are profoundly simple.