楞嚴経与生活”之二 | “我”是什么？“我”在哪里？

楞嚴経与生活”之二 | “我”是什么？“我”在哪里？ 

Sitanshu Kumar

作者：Sitanshu Kumar

译者：River

Sitanshu Kumar来自印度，他写了一个对《大佛顶首楞严经》的注解。以下是开头部分（后续具体解释经文的部分待写成）的一些注解，以英汉对照的形式在这里发布。

今天发出的是第二篇：“我”在哪里？

第一篇《阿赖耶》，点击划线部分阅读。

Where Am I ?

我在哪里？

Occasionally, while daydreaming, somebody will jolt us by asking, “Where are you? Be present”. Our mind has a tendency (Vritti in Sanskrit) to float in the realm of past and future projections, seeking rewards in purely mental states.
有时，当我们陷入白日梦的时候，别人会警醒我们说，“你在哪呢？回过神来。” 我们的心有这样的倾向（梵文称为Vritti），喜欢在过去与未来投射的领地遨游，在纯粹的心理活动中寻求满足。

Is there a deeper shaking that we require in order to wake up from a more profound day dreaming state? This state exists in the sub-stratum consciousness, (Citta in Sanskrit) and the object of meditation is its negation. In this section we will take the help of our logical faculty to deliver it a good shock.
要把我们从一种更深的白日梦中唤醒，我们是否需要某种更大的冲击？这种更深的白日梦状态存在于意识的底层（梵文称为Citta），而冥想的目的就是对它的扫除。在这一节中，我们将借助我们的逻辑能力来给它一个不错的冲击。

“I think therefore I am”, says a philosopher. When we say “I think” are we not assuming the “I”? Isn't this argument circular? I think it worth our time to investigate the hallowed “I”? Although many questions c  an be raised when we investigate the nature of the “I”, we will concentrate on a few simple issues.
“我思故我在”，一个哲学家这么说。当我们说“我思”的时候，我们不是已经假定“我”了吗？这不是一个循环论证吗？我想我们值得花时间研究一下这个神圣的“我”。虽然在研究“我”的性质时，我们可以提出很多问题，但我们会集中于几个简单的问题。

The idea is not to entangle the readers mind in obtuse inquiry, but to enable him to shed the weight of the self, sharpen the mind and lead him to the light of “non I”. The process of opening and resolution of these questions can have a profound and subtle shift on the state of mind of individuals. Here are the questions we engage:
我们的意图是不要让读者卷入迂腐的探究，而是要让他能够卸下自我的重负，让心变得敏锐，把他引向“非我”的光明。开启并解决这些问题的过程，能够对人的内心状态产生一种深刻与微妙的转变。下面是我们要探讨的问题。

“

Does the “I” have a substance

“我”有实体吗？

Does the “I” have a locality
“我”有处所吗？

”

The society is built around certain assumptions, and the constructive penetration of such assumptions, even by a few human beings, has a profound effect on the whole society (if the society is considered “stream consciousnesses”, even a single separated drop effects the course of the stream).

社会是建立在一些假定的基础上的，而建设性地深入探究这些假定，即便是少数几个人这样做，也会对整个社会产生深刻的影响（如果我们把社会看成是“意识的河流”，即便一个单独的水珠也会影响整个河流的方向）。

The mind (“I”) which discerns the three dimensional world around us, orders it by dividing it in separate objects, locating them spatially. The mind also orders events in an individual's life temporarily. We all are quite accustomed to these ideas. If a child is asked where are you, it will point to the physical body. If it is asked where are your senses, it can point to sense organs. As a simple logical proof, we can say that if we shut our eyes we are unable to see, and so we can conclude that the sense of seeing resides in the eyes.
能感知我们周围的三维世界的心（“我”），把这个世界分为不同的物体，把它们放在空间的不同位置。心也把个人生活中的事件放在时间里。我们对这些都很熟悉。如果你问一个孩子你在哪里，他会指向他的身体。如果你问他你的感知在哪里，他可以指向他的感觉器官。作为一个简单的逻辑证明，我们可以说如果我们闭上眼睛，我们就看不见了，于是我们得出结论，视觉就在眼睛里面。

Is there an easy way to conclude the locality of the mind? In the following we will see how the Buddha refutes all the attempts made by Ananda to pin down the locality of the mind.
是否有一种简单的办法来确定心的位置呢？下面我们会看到佛陀是如何反驳阿难的所有试图确定心的位置的尝试。

A conversation has erupted between the two of them after Ananda, giving in to carnal desires, attempts to visit a prostitute. The Buddha, using some super-natural methods has been able to deter him. The Buddha quizzes Ananda as to why he has joined the order of monks. Ananda reply is that using his intelligent mind he deduced that joining the order is most beneficial to him. Upon hearing that, the Buddha asks him if Ananda can locate his mind. I give an abridged (within the scope of the article) version of the exchange.
在阿难降服于自己的肉欲，准备去找一个妓女的时候，佛陀用神通阻止了他，他们俩之间发生了一段对话。佛陀考问阿难为什么要加入了僧团。阿难回答说，他用自己的心思考推断加入僧团对他是最好的。听到这个回答，佛陀问阿难能否说出他的心在哪里。

我在这里（在本文允许的范围内）给出一个这段对话的简化版。

阿难与佛陀的对话

Ananda（阿难，下以A指代）: Revered Sir, the knowing mind is inside the body. Through the openings of the eyes the mind can see what lies outside the body.
阿：尊敬的先生，心是在身体之内。通过眼睛心可以看到身体之外的东西。

Buddha（佛陀，下以B指代）: Ananda, if that is so why can the mind not see what is inside the body? A person sitting inside a room with an open window can see both inside and outside.
佛：阿难，如果是这样的话，为什么心看不到身体内的东西？一个人坐在开着窗户的房间里，可以看到房间里与房间外的东西。

In hindsight, I would say that Ananda gave up a little to easily, but we can take the argument further and see that we cannot hold it.
事后来看，我会说阿难放弃得太容易了一点，但是我们可以继续推理下去，并发现论点确实不能成立。

A: Revered Shasta, then it must be that my knowing mind is outside my body.
阿：尊敬的先生，那么能知之心应该就在身体之外了。

B: Ananda, if the knowing mind is outside the body then the two are separate. If the mind knows something, the body should not feel it and when the body feels something the mind should not be aware of it. Your contention that the mind is outside the body seems quite groundless.
佛：阿难，如果能知之心在身体之外，那么身与心就是分离的。如果心知道什么，那么身体应该感觉不到它。而当身体感觉到什么，心应该不知道它。你的心在身体之外的说法似乎毫无根据。

A: Revered Shasta, since the above two explanations are incorrect, the mind must be hidden in my senses. Just as even if a piece of crystal glass is placed on the eyes, yet the eyes can see, so the knowing mind is hidden in the sense organs.
阿：尊敬的先生，如果上述两种解释都不对，那么心一定藏在我的感知里。正如一个水晶杯子放在眼前，但是我们仍然能看见，心必然藏在感觉器官里。

B: Dear Ananda, can you not see the glass placed on your eyes? So the knowing mind should be able to see the eyes. But since you do not, this argument does not hold much water.
佛：亲爱的阿难，你不能看见放在你眼前的杯子吗？所以心应该能看见你的眼睛。但是因为你看不见，所以你说的并不成立。

A: Revered Shasta, let me try another possibility. When the mind is united with the external, the sensation of seeing is produced, which is neither inside nor outside the body nor in-between.
阿：尊敬的先生，让我试试另一种可能性。当心与外在事物结合的时候，视觉的感知就产生了。心记不在身体内，也不在身体外，也不在内外之间。

B: Ananda, either the mind has a substance or none. If it has no substance how can it unite with the external, which is substance? (There is a logical difficulty here. Similar difficulties are found in modern physics. To site an example, the famous “wave particle duality”, where an object is both a wave and a particle simultaneously). If it is a substance, then either it is outside the body, or inside, but by the previous arguments that does not hold good.
佛：阿难，心或者有实体，或者没有。如果心没有实体，它怎么能与外在事物，它是实体，相结合呢？（这里有一个逻辑的困难。类似的困难也存在与现代物理学中。举个例子，著名的“波粒二象性”，一个客体同时即是波又是粒子）。如果心是实体，那么它或者在身体之外，或者身体之内，但是前面的论证已经说明这都是不成立的。

A: Revered Shasta, it is the eyes that see and the mind that knows, the mind does not see.
阿：尊敬的先生，是眼睛看见，是心知道，不是心看见。

B: Ananda, if the eyes alone were able to see, then a dead person should be able to see. Is the mind a substance? If it is a substance, is it one or many? If it is one, when you grab your hand, you should feel all four limbs are being grabbed. So it cannot be one. (Of course it cannot be many, otherwise everyone would have multiple personality disorder.)
佛：阿难，如果只有眼睛就能看见，那么一个死人应该也能看见。心是实体吗？如果它是实体，它是一还是多？如果它是一，当你抓住你的手的时候，你应该感到你抓住了所有四肢。所以心不可能是一。（当然它不可能是多，否则每个人都会有多重人格症了。）

For the sake of not burdening thereader, I am omitting the more intricate details of the argument. You can amuse yourself by inventing a possible argument for a specific location of the mind and then contradicting it. The message is starkly simple, the most famous “I” cannot be located. The center of our consciousness, around which we build our dreams, project our aspirations, expend our energy, is simply missing in physical space, or at least cannot be located by human intellect (the same intellect which has landed us on the moon, split atom, and helped us peer to the ends of the physical universe).

为了不给读者过重的负担，我省略了这个论证的更复杂的细节。你可以作为一种娱乐发明某种可能的方式说明心在什么地方，然后再证明它不成立。所有这一切说明的问题是惊人的简单，这个最著名的“我”是无法被指定一个处所的。我们意识的中心，围绕它我们构建自己的梦想，透射我们的希望，花费我们的能量，在物理的空间却是找不到的，或者至少无法被人的智力找到它的位置（同样的智力曾经把我们送上月球，曾经把原子打碎，帮助我们揭开物理宇宙直至它的底层）。

Meditation

冥想

Though I see the shadows
I could not find the real
As it is not inside, outside or in-between
neither does it arise and disappear
Where does my egotism lie?
Letme dispel the reaction of hurts
the promise of pleasures
feel the subtle yet expansive
joy of non-ego
虽然我能看到影子
我却找不到真实
因为它不在里面，不在外面，也不在中间
它不产生，也不消失
我的自我在哪里？
让我驱散伤害的心理反应
以及享乐给我的承诺
去感觉那微妙但却广阔的
非我的快乐

Learning

功课

A good relationship has the quality of newness. Since egotism is a leftover of time, it diminishes the quality of our interactions. Instead of gaining energy from beautiful human endeavors, we lose it through egotistical frictions. It sustains perceived past hurts and colors verbal and non-verbal communication. By focusing on the arguments that the knowing mind cannot be found (and so the ego)， the illusion of the ego is loosened. As most illusion is a trap of energy, the meditater can feel a fresh rush of subtle energy and joy envelope him.
一个好的关系会具备新鲜的品质。因为自我是时间的剩余物，它削弱了我们互动的品质。我们不是从美好的努力中获得能量，而是通过自我的摩擦失去能量。自我维系着我们看到的过去的伤害，并给我们的口头或非口头交流戴上色彩。通过思考能知之心无法找到（因此自我也无法找到）的论证，自我的幻觉被削弱了。因为多数幻觉只是一种能量的束缚，冥想者会感到一种新鲜的微妙能量与快乐涌动而出，并环绕着他。

作者介绍

Sitanshu Kumar出生于古城贝纳拉斯，印度恒河沿岸的精神之都。五岁起进入附近的克里希那穆提学校学习了十年，后来在印度首都新德里学习电气工程。他毕业于加州洛杉矶的物理和电气工程专业，目前居住在加州硅谷。

他从十岁起就对寻求真理产生了浓厚的兴趣。自1976年开始学习克氏的教义，1979年开始学习佛陀的教义。他愿意和任何人在任何时候探讨生活，他相信可以洞察真理，而不存储任何结论。Sitanshu第一次见到克是在他5岁的时候，从远处看，他觉得克是金色的。此后，每年当克访问Rajghat（圣雄甘地墓）时，他都会见到克。