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為心和情緒解縛
(問：請問法王，情緒好像非常強大，且誘使我們因為他們是真實存在的。請您開示。)
染汙的情緒如貪，嗔，癡，慢，以及嫉妒，無非都是念頭。但念頭是什麼呢？當你觀察一個念頭的時候，仔細看它有沒有任何的本質或實體。念頭有顏色或者形狀嗎？你能找到念頭生起的地方嗎？能找到它所在的地方嗎？而當念頭從你腦中消失時，你能找到它去哪里了嗎？
當一個負面念頭如嗔怒生起的，觀察這個念頭和念頭生起之處是無別還是有別？他們（念頭和念頭生起之處）是兩樣東西嗎？
一般而言，當你腦子裏有眾多念頭紛飛時，這被稱為“散亂”，是心的活動的一面。也有時候念頭比較少，心就比較安靜，這被稱為“輕安”，是心的靜止的一面。當你察覺自己的心的念頭多或者少的狀態時，這被稱為“覺知”。
你應該嘗試對自己的心保持察覺：此刻心是在活動狀態下還是在靜止狀態下？試著以這個方法來觀察自心。
然後繼續省察，觀察這個認知者與被認知者（即省察的主體和客體），他們是否無別？還是是兩樣不同的東西？以此禪修自心的本性。
(問：法王，我前段時間按您所教的禪修，但好像修的有點問題。當我閉上眼睛分析心的本性時，念頭好像以形狀和顏色的形式顯現。我便開始注意這些顏色形狀，並認為心的本性就是藍色！當我眼睛張開時，這個分別就消失了。)
（法王笑）禪修時不需要閉上眼睛。如果你在眼睛打開時觀察心的本質，明性與智慧便會現前。當你練習“止”的禪修時，當你希望安定或息滅自己的念頭時，可以閉上眼睛。但在現在，由於我們在觀察心之本性，這種禪修更像是“內觀”的禪修，即你看事物俱為“如是”。如你所說，你能做到以沒有太多分別的心（或沒有過多散亂的念頭）看到事物。保持這樣的狀態，看到事物，但不對他們起太刻意的念頭。
每當一個負面的情緒如嗔怒，貪心或執著出現時，第一要務便是：意識到這個念頭生起了，而不要對此視而不見。當你有這個意識時，你就可以觀察它。它從哪里來？呆在哪里？當它消失時，它去了哪里？當你省察念頭，你能得到的唯一結論便是：並沒有一個叫做“念頭”的東西，意即——它沒有形狀，顏色以及其他。你可以用這種方法觀察所有的念頭。
你也許想，雖然念頭沒有一個實體，但它仍然有一個固定的原因。比如，當你懷有恨意時，你也許會想這個嗔恨是由你不喜歡的外在的某人或某事引起的。這種想法也不正確，因為“敵人”其實只是一個概念，而概念一經分析便會解構。沒有一個實體是固有的“敵人”。更何況，外在的某物怎麼可能成為你內在的嗔恨的原因呢？ 當你得出“念頭的本質為空性”的結論時，安住在空性裏。如果情緒非常強大而頑固，而且不消失的話，再次觀察它。它有任何的顏色或形狀嗎？它在哪里？無論如何，最終，除了回到空性以外，別無其他。安住在空性中，這是你該做的。
(譯自"Sacred Voices of the Nyingma Masters"，Sandra Scales記錄編著。噶瑪丹增桑嫫恭譯)
英文原文
Freeing the Mind and Emotions
The obscuring emotions of anger, jealousy, pride, ignorance and desire are nothing but thoughts. But what are thoughts? When you watch a thought, look to see if it has any substance or solidity. Does it have a color or shape? Can you find the place where the thought has arisen? Can you find a place where it dwells? Can you find where it has gone when it disappears from your mind?
When a negative thought like anger arises, look to see whether the thought itself and the ground from which it arises are the same or different. Are they two different things? Generally speaking, when you have many thoughts running through your mind, this is called “movement”. It is the moving aspect of the mind. Occasionally there are fewer thoughts, and the mind is quieter. This is called “quiescence”, the still aspect of the mind. When you are conscious of having either many thoughts or few thoughts, this is called “awareness”.
You should try to practice always being cognizant of whether your thoughts are moving or still and so on. Try to observe your mind in this way.
Then continuing with the investigation, look to see whether the known and the knower —the object of this investigation and that which is investigating it — are two distinct things or the same. Meditate on the nature of your mind.
You don’t need to meditate with your eyes closed. If you look at the essence of mind with open eyes, the aspects of clarity and intelligence come forth. You can close your eyes during shamatha (calm abiding) when you want to stabilize or pacify your thoughts. But in the present case, as we are watching the nature of mind, it is more like a vipashyana (expansive vision or insight), in which you should just see all appearance as they are. And as you said, you can then see things without too much division or excessive distracted thought. Stay like this, seeing things but not entering into them with many elaborate thoughts. Try to remain that state.
Whenever a negative emotion like anger, desire or attachment appears, the first thing to do is to recognize that the thought is arising. Do not be blind to it. Once you have that recognition, you can watch it. Does it come from somewhere? Does it stay I any particular place? When it is no longer there, has it gone to any particular place? And as you investigate the thought, the only conclusion you can come to is that there is no such thing as this thought — that is, it has no form, no color and so forth. You can examine each and every thought in this way.
You may think that even though the thought has no substance, it still has a cause, something that is in some way permanent. For example, if the thought is one of hatred, you may think that it is caused by someone or something you don’t like, something outside of yourself. This can not be so, because the “enemy” is also simply a concept, a thought that if analyzed, just disintegrates. There is no entity that is intrinsically “your enemy”. Moreover, how can something external be the true cause of your anger, which is inside you? When you come to the conclusion that the thought is empty, remain in that emptiness. If, however, the emotion is strong and intractable and doesn’t disappear, then look once again. Does it have any color or shape? Is there any place where is resides? In the end, there can be no option than to return the emptiness. Remain in this emptiness. This is what you should do.
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