這個時間講另一個佛法的觀念！ At this time, let's discuss another Buddhist concept!
我們已經呢講過一個基本的觀念叫做「苦」， We have already discussed a fundamental concept called "suffering" or "dukkha."
「苦」這個感受啊！來源有兩種。 This feeling of "suffering" has two sources.
第一種呢，當下的身心不自在，所以是「苦」。 The first is the immediate discomfort of body and mind, hence "suffering."
第二種呢？因為不能夠保持啊自己所擁有的，所以「苦」。 And the second? It's because we cannot retain what we possess, thus "suffering."
那，為什麼不能夠保持所擁有的呢？ So, why can't we retain what we possess?
比如說，保持我們的健康，保持我們的財富，保持我們的青春，保持啊自己的事業，乃至於家族的成員。 For example, maintaining our health, preserving our wealth, holding onto our youth, sustaining our careers, and even keeping our family members.
是不是能保持？不能夠！ Can these be maintained? No, they cannot!
當有病的時候，健康就失去了。 When illness strikes, health is lost.
當經濟的環境發生問題的時候，財富就失去了。 When the economic environment faces issues, wealth is lost.
當我們漸漸一天一天的成長、衰老，自己的青春就失去了。 As we gradually grow and age day by day, our youth slips away.
然後自己的家族也會有啊增和減，增的時候啊說，添兒孫、添公主、貴子。 And our families too will experience increases and decreases; when there's an increase, we speak of adding grandchildren, daughters, or noble sons.
減呢？一個是離開了，另外啊死亡！ And decreases? One is departure, and another is death!
人口也就是啊新陳代謝。 The population, too, undergoes a cycle of renewal and decline.
更細一點的，往我們自己啊內心來看。 Looking a bit more closely, let's turn our gaze inward, towards our own minds.
好的心情不容易保持很久，心情有快樂有苦悶，有起有落，沒有辦法保持著是始終在快樂的狀態，在平靜的狀態，在啊舒暢的狀態。 Good moods are difficult to maintain for long; feelings fluctuate between joy and sorrow, with ups and downs, making it impossible to remain perpetually in a state of happiness, peace, or comfort.
這從今天明天後天這樣子啊，心情是起起落落的。 Thus, from today to tomorrow and the day after, our moods are constantly rising and falling.
再往近一點看，我們在用方法好的時候啊心情很平順，身體也很舒暢，非常的自在，沒有負擔。 Looking even closer, when we are practicing well, our minds are very smooth and calm, our bodies are comfortable, we feel extremely at ease, and have no burdens.
可是呢？這種狀態啊不容易一直保持下去。 But then? This state is not easily maintained indefinitely.
有的是因為體力的關係，當體力疲倦的時候，心情就會變成糊塗，變成呢遲鈍，甚至於變成煩躁。 Some of it is due to physical energy; when physical strength is depleted, the mind can become muddled, dull, or even irritable.
還有再細一點看呢，你用方法，在前一個剎那、後一個剎那之間啊，沒有辦法守得住它。 And looking even more closely, when you practice, between one moment and the next, you cannot hold onto it.
它是不斷不斷的剎那剎那的在生！在滅。 It is constantly, moment by moment, arising! And ceasing.
就是念頭生、住、異、滅，遷流變化，沒辦法掌控。 That is, thoughts arise, abide, change, and cease—they flow and transform, beyond our control.
如果你能夠已經掌控你的念頭，生了以後不滅，這不簡單啊！ If you could already control your thoughts, so that once they arise they do not cease, that would be extraordinary!
那就是你的念頭一直維持下去了，一個念頭一直的維持下去了。 That would mean your thoughts continuously persist, one thought continuously enduring.
但是在平常的日常生活中的時候啊僅僅能做到，知道你自己在做什麼？ However, in everyday life, we can only manage to know what we are doing.
知道以後不再跟著妄念跑！ Once aware, we no longer chase after delusive thoughts!
心一動你知道，然後不再跟著跑。 As soon as the mind stirs, you know it, and then you no longer follow it.
能夠做到這樣的程度已經不容易。 To be able to achieve this level is already not easy.
歸根究底，講的是什麼？ Ultimately, what are we talking about?
講的一個名詞，叫做「無常」。 We are talking about a term called "impermanence."
「苦」從那裡來的，剛才講，不隨順！不如意！不滿意！這「苦」！ Where does "suffering" come from? As just mentioned, from not going along with things! From not being as desired! From dissatisfaction! This is "suffering"!
而不能持續也是苦。 And the inability to sustain things is also suffering.
不能保持啊就有苦。 Not being able to maintain leads to suffering.
所以是身不由己，心不由己。 Therefore, the body is not its own master, and the mind is not its own master.
這是什麼意思？ What does this mean?
身不由己，心不由己的原因。 The reason for the body not being its own master, and the mind not being its own master.
一個是「無常」「變化」不斷的是在生、住、異、滅。 One reason is "impermanence" and "change," constantly arising, abiding, changing, and ceasing.
心是「生住異滅」，身體叫做「新陳代謝」。 The mind is "arising, abiding, changing, and ceasing"; the body is called "metabolism."
這是世間的自然現象。 These are natural phenomena of the world.
如果已經知道「無常」這是天經地義的事實，沒有人能改變。 If you already know that "impermanence" is a self-evident truth, which no one can change.
既然這是事實，那就是正常。 Since this is a fact, then it is normal.
既然是正常的，你就不必以此而為苦！ Since it is normal, you don't need to suffer because of it!
那就是從「苦」得到解脫。 That is how you attain liberation from "suffering."
從「苦」得到自由，不被「苦」所困擾。 You gain freedom from "suffering," and are not troubled by "suffering."
這就是「無常」的觀念，基本的觀念。 This is the concept of "impermanence," a fundamental concept.
在「無常」呢！您永遠找不到「我」。 In "impermanence"! You will never find a permanent "self."
所以面對自我當下的時候呢，知道「無常」這是正常的。 So, when facing your present self, knowing "impermanence" is normal.
而當你痛苦時就是您用平靜的心面對體驗它，看看它是怎麼的苦法？ And when you are in pain, you face and experience it with a calm mind, observing how it causes suffering.
真的有那麼多的「苦」嗎？ Is there really that much "suffering"?
通常沒有，而大部分是心理因素居多。 Usually not, and most of it is largely due to psychological factors.
那什麼是心理因素呢？ So, what are these psychological factors?
這就是心裡頭自己起的煩惱。 These are the vexations that arise within your own mind.
當我們有煩腦的時候是在「心與境」不諧調的狀態。 When we have vexations, it's a state where "mind and environment" are not in harmony.
心裡的煩腦跟外面的境界對立，還有心裡的煩腦也跟自己的心境相對抗。 The vexations in our mind are in opposition to the external environment, and the vexations in our mind also contend with our own internal state.
心境是什麼？您的理想、您喜愛的感受、您的習慣性模式、您的認知。 What is the internal state? Your ideals, your preferred feelings, your habitual patterns, your cognitions.
自己的心跟自己的心境在對抗，有對立的心。 Your own mind is contending with your own internal state, possessing a mind of opposition.
外面的境界，這「外境」是什麼？ The external environment, what is this "external environment"?
是眼、耳、鼻、舌、身、意，受到色、聲、香、味、觸、法的影響。 It is the eyes, ears, nose, tongue, body, and mind, influenced by forms, sounds, smells, tastes, touches, and mental objects.
您覺得很不舒服、很難受、很排斥、不能稱心如意，跟外境在對抗，有對立的心。 You feel very uncomfortable, very distressed, very resistant, unable to be satisfied, contending with the external environment, possessing a mind of opposition.
所以有煩腦起是怎麼起的？ So, how do vexations arise?
是自己心裡頭在跟外面的「色塵」色、聲、香、味、觸，和「心境」中的色、受、想、行、識的「法塵」在相互對抗，有對立的心。 It is your own mind contending with the external "form-dust" — form, sound, smell, taste, touch — and the "mind-dust" (dharma-dust) within your "internal state" — form, feeling, perception, mental formations, consciousness — there is a mind of opposition.
但是有對立，是不是「恰恰相應」呢？ But even with opposition, isn't it "perfectly corresponding"?
是「恰恰相應」的！ Yes, it is "perfectly corresponding"!
那心裡頭還需要打鼓嗎？ Then, does the mind still need to beat its drum (stir up trouble)?
不需要啊！ No, it does not!
那還有您的事嗎？ Is there anything left for you to do?
什麼事也沒有！ Nothing at all!
那就原本一直都在平衡當中了！ Then it has always been in balance from the start!
所以有煩腦起是歷緣對境，剛剛好平等平等「因徹果海，果徹因緣」因果相互支持的事，沒有誰能夠佔得了誰的便宜的。 Therefore, the arising of vexations is about encountering conditions and objects, perfectly equal and balanced, where "causes penetrate the ocean of effects, and effects penetrate the conditions of causes"—a matter of cause and effect mutually supporting each other, where no one can take advantage of anyone else.
既然是相互支持平等平等的，那心裡頭還需要起煩惱、起不平等的心了嗎？ Since they are mutually supportive and equally balanced, does the mind still need to give rise to vexations, to a mind of inequality?
不需要了！ No, it does not!
當不會有不平等心生起來，那麼您當下就是有智慧的人了。 When a mind of inequality does not arise, then you are a person of wisdom in that very moment.
所以說，有智慧的人看待「煩惱」即是「菩提」心中平等平等。 Therefore, a wise person views "vexations" as "bodhi" (enlightenment), where the mind is perfectly equal and balanced.
禪修者這樣有煩惱起時隨時看顧自己的心，不受境界影響。 A meditator, when vexations arise in this way, constantly watches their mind, unaffected by circumstances.