diff --git a/toolkit b/toolkit index 6144d63..07ebbc9 160000 --- a/toolkit +++ b/toolkit @@ -1 +1 @@ -Subproject commit 6144d63b682c60db76c8af1ddc30b7f62cb2a1b1 +Subproject commit 07ebbc90c60c32d9078cceac02d0d502d37b6c0c diff --git a/translate-files/初级正念禅修-从基础练习到觉知开启/source.dj b/translate-files/初级正念禅修-从基础练习到觉知开启/source.dj index 200875a..b0c5f32 100644 --- a/translate-files/初级正念禅修-从基础练习到觉知开启/source.dj +++ b/translate-files/初级正念禅修-从基础练习到觉知开启/source.dj @@ -84,7 +84,7 @@ 不评判 ------ 对任何好坏、任何念头、任何影像都不作评判。因为当我们评判时，就会进入分别心系统。为什么不评判？因为我们要运用觉知，而不是运用理性。 在正念禅修中， " 八三 ” 的修行是帮助我们用好分别心；而正念禅修本身，是要帮助我们超越分别心、超越理性，开启内在无分别的无限智慧。 -这与禅宗思想也是吻合的。三祖僧璨的《信心铭》说： " 至道无难，唯嫌拣择。才有是非，纷然失心。 ” 一旦陷入判断、分别，就是在使用分别心的系统。当不分别、不进入判断时，我们需要去开启觉知。当然，一般人如果不分别却不懂得开启觉知，那不分别也可能是懵懵懂懂的。 +这与禅宗思想也是吻合的。三祖僧璨的《信心铭》说： " 至道无难，唯嫌拣择。但莫憎爱，洞然明白。 ” 一旦陷入判断、分别，就是在使用分别心的系统。当不分别、不进入判断时，我们需要去开启觉知。当然，一般人如果不分别却不懂得开启觉知，那不分别也可能是懵懵懂懂的。 对我们来说，需要开启觉知、安住觉知，对各种念头和影像 ------ 这些影像都是如梦如幻的、心灵天空中的影像 ------ 不作评判。在觉知中，这些念头就会消失、被瓦解。 diff --git a/translate-files/初级正念禅修-从基础练习到觉知开启/target.dj b/translate-files/初级正念禅修-从基础练习到觉知开启/target.dj index 73b19ef..00a9013 100644 --- a/translate-files/初级正念禅修-从基础练习到觉知开启/target.dj +++ b/translate-files/初级正念禅修-从基础练习到觉知开启/target.dj @@ -2,21 +2,21 @@ *I. The Foundation of Meditation: Value the Basics---Posture, Breath, and Mind* -To practice meditation well, we need to value the basic training. Although the true mind we seek to realize is inherently complete and needs no embellishment, since beginningless time the habitual patterns of cyclic existence have veiled our mind. We must break through the fog of life before we can recognize our true mind. +To practice meditation well, we need to value the basic training. Although the true mind we seek to realize is inherently complete and requires no deliberate effort of practice, it is veiled by our samsaric habits from beginningless time. We must break through the fog of delusion before we can recognize our true mind. -Our present life-form of the five aggregates is both the field for cultivating Buddhahood and an obstacle to recognizing our true mind. Therefore we need skillful means, wisdom, and methods. +Our present body, made up of the five aggregates, is both the field for cultivating Buddhahood and an obstacle to recognizing our true mind. Therefore we need skillful means, wisdom, and methods. -Sitting meditation is about posture, breath, and mind. Among these, adjusting the body and regulating the breath are very important supportive conditions for awakening awareness and recognizing the true mind. Although it is said, “Chan is not seated meditation,” sitting meditation has always been an important symbol of Buddhist practice---even the Buddha realized the Way beneath the bodhi tree. +Sitting meditation is about adjusting the posture, regulating the breath, and calming the mind. Among these, adjusting the body and regulating the breath are very important supportive conditions for awakening awareness and recognizing the true mind. Although it is said, “Chan is not embodied only in sitting meditation,” sitting meditation has always been an important symbol of Buddhist practice---even the Buddha realized enlightenment beneath the Bodhi tree. -In the past, the Chan school did not place particular emphasis on sitting cross-legged. Because Chan is a method of sudden enlightenment, aimed directly at helping practitioners recognize their true mind, it “only speaks of seeing the nature, not of meditative concentration and liberation.” Yet this requires superior faculties and keen wisdom; if the “cloud layer” in one’s life is too thick, there will be no capacity to recognize the true mind. +In the past, the Chan school did not place emphasis on sitting cross-legged. Because Chan is a method of sudden enlightenment, directly helping practitioners recognize their true mind, it “only speaks of seeing the true mind, not of meditative concentration and liberation.” Yet this requires superior faculties and keen wisdom; if their cloud layer of delusion is too thick, they will lack the capacity to recognize the true mind. -In Buddhist practice there are sudden teachings and gradual teachings; there is “originally not a single thing,” and there is “at all times diligently wipe it clean.” People’s faculties are not fixed; even dull faculties, provided the method is right and one continually clears away mental dust, can realize the true mind. We need the view of the sudden teaching so that we can be filled with confidence in practice---knowing that within the life of every person lies a quality no different from that of all the Buddhas of the three periods of time and the successive patriarchs; we only need to recognize it. At the same time, we must also make good use of the gradual teaching, creating an “ecology of awakening” in our practice. All our study of doctrine, application of the “Eight Steps and Three Types of Meditation”, and cultivation of refuge and bodhicitta are helping to create this environment. +In Buddhist practice there are sudden teachings and gradual teachings. Sudden teachings point out that the true mind is originally free from all attachment, while gradual teachings emphasize that we, as ordinary beings, need to diligently wipe away the inner dust. People’s faculties are not fixed; even those of dull faculties, if they practice with the right method and diligently wipe away the dust of the mind, can realize the true mind. We need the view of the sudden teaching because it gives us confidence in our practice. It helps us understand that within each of us lies a quality no different from that of all the Buddhas across the past, present, and future, as well as the successive patriarchs. We only need to recognize it. At the same time, we must also make good use of the gradual teaching, creating an “ecology of awakening” in our practice. This environment is created through studying the teachings, applying the “Eight Steps and Three Types of Meditation,” and cultivating refuge and bodhicitta. -In meditation, sitting posture, bodily adjustment, and breath regulation all help develop inner awareness. And the core of bodily adjustment is learning the seven-point sitting method. +In meditation, adjusting the posture, aligning the body, and regulating the breath all help develop inner awareness. At the heart of aligning the body is learning the seven-point posture of Vairocana. -*II. The Seven-Point Sitting Method: Seven Essentials of Sitting Meditation* +*II. The Seven-Point Posture of Vairocana: Seven Essentials of Sitting Meditation* -The seven-point sitting method contains seven points to heed during sitting meditation: +The seven-point posture of Vairocana contains seven points: First, sitting cross-legged. That is, sitting in the lotus position: full lotus, half lotus, or even simple cross-legged. Each person’s conditions differ; choose a posture that suits you---relaxed, stable, and comfortable. @@ -26,29 +26,29 @@ Third, keeping the spine upright. During sitting meditation, keeping the spine u Fourth, resting the tongue against the upper palate. -When these four actions are done well, they are very helpful for meditation. When the body’s posture is correct, qi and blood flow smoothly, energy within the body can move and circulate freely, and we can sustain an unending supply of vitality and energy to support our meditation. Otherwise, many people must first overcome two problems when sitting: drowsiness, distraction, and restlessness. Body and mind are closely related; adjusting the posture helps quiet the mind and gives us ample energy to maintain awareness. +When these four actions are done well, they are very helpful for meditation. When the body’s posture is correct, qi and blood flow smoothly, and energy within the body can move and circulate freely. As a result, we are able to maintain the vitality and energy needed to support sustained meditation. Otherwise, many people must first overcome two problems when sitting: drowsiness, distraction, and restlessness. Body and mind are closely related; adjusting the posture helps quiet the mind and gives us ample energy to maintain awareness. -Keeping the spine upright is especially important. The “eight sitting exercises” and “seven breathing exercises” that we advocate in meditation are precisely aimed at the lack of correct posture in the ankles, knees, hip joints, and other areas during meditation, as well as the lack of spinal conditioning. Through these corresponding movements, the body becomes more supple. +Keeping the spine upright is especially important. In meditation, we advocate the Eight Mindful Exercises for Lotus Posture and the Seven Mindful Exercises for Breathing. This approach aims to address two common issues: the lack of correct posture in the ankles, knees, hip joints, and other areas, as well as the lack of spinal conditioning. Through these movements, the body becomes more supple. -These exercises rely not only on movement practice but also on coordinating with the breath---during each movement training, bringing the breath to every part of the body, allowing qi and blood to flow freely and the body to become soft, so that a connection is formed between breath and body. Although we cherish our bodies, most of the time we are merely using them; the mind and body often lack connection. The eight sitting exercises and seven breathing exercises, on the one hand, help establish the connection between breath and body; on the other hand, they help us perform each movement with awareness. +In these exercises, we not only rely on physical movement but also regulate the breath. During each movement, we bring the breath to every part of the body, allowing qi and blood to flow freely and the body to soften, so that the breath and body can connect. Although we cherish our bodies, most of the time we are merely using them; the mind and body often lack connection. The eight sitting exercises and seven breathing exercises, on the one hand, help establish the connection between breath and body; on the other hand, they help us perform each movement with awareness. -*III. Mindfulness of Breathing and Abdominal Breathing: From Natural Breath to Deep Connection* +*III. Mindful Breathing and Abdominal Breathing: From Natural Breath to Deep Connection* -Most people’s breathing is rather shallow and short, even chaotic and irregular. Through training, the breath becomes deep, long, and fine. Breath is extremely important to life---life lies in a single breath; human life is between one breath and the next. Training the breath well contributes to health and longevity. +Most people’s breathing is rather shallow and short, even chaotic and irregular. Through training, the breath becomes deep, long, and subtle. Breath is extremely important to life---life lies in a single breath; human life is between one breath and the next. Training the breath well helps keep the body healthy and supports longevity. -The seven breathing exercises use postures and various body movements to help us expand the space of breathing, bringing the breath to the chest, abdomen, back, and even the soles of the feet. As long as we practice with dedication for a while, we will sense its value. +In the Seven Mindful Exercises for Breathing, we use postures and various body movements to expand the space of breathing, bringing the breath to the chest, abdomen, back, and even the soles of the feet. As long as we practice with dedication for a while, we will sense its value. -These exercises are not merely physical adjustment and breath training; what is more important is that every movement is carried out with awareness. The eight mindful exercises for lotus posture and the seven mindful exercises for breathing, although called “auxiliary mindfulness practices,” are in a sense the actual practice of mindfulness cultivation. As long as we perform each movement with concentration and awareness, then whether we are dressing, eating, relating with others, walking, standing, sitting, or lying down, all can become the actual practice of meditation. +These exercises are not merely physical adjustment and breath training; what is more important is that every movement is carried out with awareness. Although the Eight Mindful Exercises for Lotus Posture and the Seven Mindful Exercises for Breathing are called “supportive mindfulness practices,” they are, in a sense, the actual practice of mindfulness cultivation. As long as we engage in each action with concentration and awareness, even daily activities can become the actual practice of meditation---whether we are getting dressed, eating, walking, standing, sitting, lying down, interacting with others, or handling daily affairs. Through the seven mindful exercises for breathing, we can better establish two connections: first, the connection between breath and body; second, the connection between awareness and breath (that is, between mind and breath). Once these are well trained, meditation becomes much easier. -In breath training, the most important aim of the seven breathing exercises is to help us learn abdominal breathing. Abdominal breathing needs to be gradually mastered and made habitual through continuous training---that is, using the rise and fall of the abdomen to drive inhalation and exhalation. +In the Seven Mindful Exercises for Breathing, the main goal is to help us learn abdominal breathing. Through repeated practice, we gradually master it and make it a habit. In other words, we learn to breathe in and out by allowing the abdomen to rise and fall. -We can practice like this: focus attention on the abdomen, using the abdomen as an anchor. When inhaling, feel the abdomen expand and swell; when exhaling, the abdomen contracts. Maintain awareness throughout this process. +We can practice like this: bring your attention to the abdomen and use it as an anchor. As you breathe in, feel the abdomen rise and expand. As you breathe out, feel it fall and move inward. Throughout the practice, simply stay aware. -Although the Satipatthana Sutta does not especially emphasize abdominal breathing but begins with the natural breath, asking us to “know when the breath is long that it is long, know when the breath is short that it is short, know when the breath is coarse that it is coarse, know when the breath is fine that it is fine,” the principle is the same. +The Satipatthana Sutta does not emphasize abdominal breathing. Instead, it begins with the natural breath and teaches us to be aware of it just as it is: when the breath is long, we know it is long; when it is short, we know it is short; when it is coarse, we know it is coarse; and when it is subtle, we know it is subtle. In essence, the principle is the same. -In practice, we can alternate: when able, do abdominal breathing; when tired, return to natural breathing, then practice abdominal breathing again as appropriate. Do not force it. +In practice, we can practice both abdominal breathing and natural breathing. When we are able to practice abdominal breathing, we simply do it. When we feel tired, we simply return to the natural breath. Later, when we feel ready, we can gently practice abdominal breathing again. We don’t need to force anything. *IV. Concentration and Awareness: The Two Core Powers of Meditation* @@ -56,25 +56,25 @@ Mindfulness cultivation develops two powers: concentration and awareness. Cultivating concentration requires an “object of focus” (anchor). In the ten elements of mindfulness meditation, the practice of Samatha contains three elements, and the first is having an object of focus. This object can be the breath, walking, the Tai Chi Mindfulness Ball, or the movements of Baduanjin. -We need to rest the mind on the object of focus---“stopping” means settling. How can we settle? We need attention. The mental factor of attention is characterized by “alertness as its nature, leading the mind toward its object as its function”---it alerts us when the mind has wandered, leading the mind toward the object and settling there. +We need to rest the mind on the object of focus---Samatha means settling the mind on an object. How can we settle? We need attention. The mental factor of attention is characterized by “alertness as its nature, leading the mind toward its object as its function”---it alerts us when the mind has wandered, leading the mind toward the object and settling there. -In the process of meditation, restlessness, distraction, and drowsiness are normal states of life that we are bound to encounter. We need to emerge from drowsiness, not fall into distraction, and bring the mind back again and again, settling it in awareness, resting it on the object of focus. This process first requires vigilance: realizing that the mind has already wandered off or grown drowsy, and then bringing it back. The mind may wander again and again; through vigilance and awareness we bring it back again and again. Without attention and awareness, we may remain unconsciously in drowsiness and distraction for long periods. +In the process of meditation, restlessness, distraction, and drowsiness are normal states that we all face. We need to come out of drowsiness and avoid falling into distraction. When the mind wanders, we gently bring it back, allowing it to settle in awareness and rest on the object of focus. In this process, we need to keep alert: when we realize that the mind has wandered off or grown drowsy, we bring it back. The mind may wander again and again; through vigilance and awareness we bring it back again and again. Without attention and awareness, we may remain unconsciously in drowsiness and distraction for long periods. -The purpose of cultivating concentration is to awaken awareness. People who do things well in the world more or less have concentration, but they have basically not received training in awareness. Therefore, in the process of concentration, many people unconsciously fall into attachment to things. Buddhist meditation, through concentration, ultimately aims to help us awaken awareness. +The purpose of cultivating concentration is to awaken awareness. People who are good at what they do usually have some concentration, but they have not received training in awareness. So when they concentrate on something, they may unconsciously become attached to it. However, in Buddhist meditation, we use concentration to ultimately awaken awareness. *V. Awareness: The Key to Awakened Nature* -The Satipatthana Sutta says that during breathing we should keep everything clear---like a pool of clear water that can clearly see all that occurs in the sky of the mind: when inhaling, know clearly that we are inhaling; when exhaling, know clearly that we are exhaling. When the mind wanders off in fantasy, maintain awareness and bring it back. Wander again and again, bring it back again and again. +The Satipatthana Sutta says that during breathing we should keep everything clear---like a pool of clear water that can clearly see all that occurs in the sky of the mind. When breathing in, we know clearly that we are breathing in; when breathing out, we know clearly that we are breathing out. When the mind wanders off, maintain awareness and bring it back. Wander again and again, bring it back again and again. -Awareness is the key to awakened nature, the crucial doorway to awakened nature. Please do not underestimate this awareness. When many people first begin meditating, they have no understanding of awareness, because we are accustomed to “not knowing” and cannot feel the power of inner awareness. But this power has always been there; it is only obscured by ignorance. Through continuous training, we are constantly recognizing and becoming familiar with the power of awareness. +Awareness is the key to awakened nature. Please do not underestimate this awareness. When many people first begin meditating, they have no understanding of awareness, because we are used to being unaware and cannot feel the power of inner awareness. But this power has always been there; it is only veiled by ignorance. Through continuous training, we are constantly recognizing and becoming familiar with the power of awareness. -With training, awareness moves from vague to clear, like a turbid pool slowly becoming clear. We can clearly be aware of all that is happening in the present body-mind-world. At the same time, awareness grows stronger and stronger, so that we no longer fall into the inertia of thoughts. +As we keep training, awareness becomes clearer and clearer, like a pool of muddy water slowly becoming clear. We can be clearly aware of all that is happening in our body and mind. At the same time, awareness grows stronger and stronger, so that we no longer habitually fall into delusive thoughts. -In the sky of our mind, thoughts come and go like the ceaseless flow of vehicles on a highway. Without awareness, we unconsciously see one vehicle and climb on, then another vehicle comes and we climb on again… Every day we are busy getting on and off, shuttling back and forth among all kinds of thoughts, very exhausting. +In the sky of our mind, thoughts come and go like the ceaseless flow of vehicles on a highway. Without awareness, we unconsciously see cars coming one after another. Every day we are busy getting on and off, shuttling back and forth among all kinds of thoughts. As a result, we feel very exhausted. -Awakening awareness is like sitting by the roadside, able to keep a distance from thoughts. With awareness, we are like someone sitting by the road watching vehicles come and go, not falling into the vortex of thoughts, not controlled or swayed by them. All thoughts are essentially empty by nature, just as all waves are essentially seawater. But if we lack awareness, these thoughts will control and sway us---when there is no awareness, thoughts are delusion; when there is awareness, these thoughts are essentially awakened nature and will not have a negative effect on life. +Awakening awareness is like sitting by the roadside: we can keep a distance from thoughts. With awareness, we can see all kinds of vehicles coming and going, without falling into the whirlpool of thoughts or being controlled or swayed by them. All thoughts are empty in nature, just as all waves are in essence water. But if we lack awareness, we will be controlled by these thoughts. When we have no awareness, thoughts are just delusive; when we have awareness, these thoughts are in essence awakened nature and will not have a negative effect on our life. -Among the ten elements of mindfulness there is a self-checklist to help us examine ourselves: Have we truly awakened awareness? Can we recognize the characteristics of awareness? When we possess awareness, what is our relationship with thoughts? +Among the ten elements of mindfulness there is a self-checklist to help us examine ourselves: Have we truly awakened awareness? Can we recognize the characteristics of awareness? When we possess awareness, what is the relationship between awareness and thoughts? *VI. Acceptance, Non-judgment, and Right View: The Right Attitude toward Thoughts* @@ -82,32 +82,32 @@ In the part on awareness, the ten elements speak of four elements: awareness, ac Acceptance---during meditation, besides awakening awareness, we also need to face the various thoughts and images in our mind. Acceptance means accepting them. -Non-judgment---do not judge any good or bad, any thought, any image. Because when we judge, we enter the system of the discriminating mind. Why not judge? Because we are using awareness, not reason. In mindfulness meditation, the practice of the “Eight Steps and Three Types of Meditation” helps us use the discriminating mind well; mindfulness meditation itself, however, is to help us transcend the discriminating mind, transcend reason, and open the infinite wisdom of non-discrimination within us. +Non-judgment---do not judge any good or bad, any thought, any image. Because when we judge, we enter the system of the discriminating mind. Why not judge? Because we are using awareness, not reason. In mindfulness meditation, practice of the “Eight Steps and Three Types of Meditation” helps us use the discriminating mind well; mindfulness meditation itself, however, is to help us transcend the discriminating mind, go beyond reason, and open the infinite wisdom of non-discrimination within us. -This also accords with Chan thought. The Third Patriarch Sengcan’s *Faith in Mind* says: “The Great Way is not difficult; it simply avoids picking and choosing. Once you set up right and wrong, the mind is scattered in confusion.” Once we fall into judgment and discrimination, we are using the system of the discriminating mind. When we do not discriminate or judge, we need to awaken awareness. Of course, if ordinary people do not discriminate but do not know how to awaken awareness, their non-discrimination may be merely dull and muddled. +This approach also aligns with Chan thought. Just as the Third Patriarch Sengcan said in the *Faith in Mind*: “The Great Way is not difficult; it simply avoids picking and choosing. Without love or hate, one sees things as they truly are.” Once we fall into judgment and discrimination, we are using the system of the discriminating mind. When we do not discriminate or judge, we need to awaken awareness. Of course, if ordinary people do not discriminate but do not know how to awaken awareness, their non-discrimination may not become the true one we need. -For us, we need to awaken awareness, abide in awareness, and not judge the various thoughts and images---these images are like dreams and illusions in the sky of the mind. In awareness, these thoughts will dissolve and be disintegrated. +For us, we need to awaken awareness, abide in awareness, and not judge the various thoughts and images---these images are like dreams and illusions in the sky of the mind. When we remain in awareness without judgment, these thoughts will naturally dissolve and fade away. Right view---helps us understand the thoughts, images, and aware mind within us. The commonly used right views are: -- Contemplation of non-self: helps us realize that all thoughts are merely thoughts, not self. Do not label these thoughts with “I.” Thoughts simply arise and cease according to conditions; they are a form of dependent origination, and in dependent origination there is no self. +- No-self: helps us realize that all thoughts are merely thoughts, not self. Do not label these thoughts with “I.” Thoughts simply arise and cease according to conditions; they follow the principle of dependent origination and are inherently without a self. -- Impermanence: helps us understand that thoughts are a process of arising and ceasing. As long as we bring awareness, we can see thoughts arising and passing, arising and passing. Do not hold a fixed assumption of permanence. +- Impermanence: It helps us understand that thoughts arise and cease. With awareness, we can observe them coming and going without seeing them as permanent. -- Emptiness: helps us examine what thoughts are and what the mind is. Through examination, we can feel the spaciousness of the mind, “the mind is nowhere to be found.” +- Emptiness: It helps us observe what thoughts are and what the mind really is. As we observe them, we begin to experience the mind’s open, vast nature and realize that “the mind is nowhere to be found.” -Just as Bodhidharma guided the Second Patriarch Huike: Huike said, “My mind is not at peace,” and Bodhidharma said, “Bring me your mind, and I will put it at rest”---bring the mind that is not at peace, and I will give it peace. Huike turned his light inward and examined what this restless mind really was. As a result, under examination, the restless mind naturally vanished; this is called “the mind is nowhere to be found.” We need to realize this “nowhere to be found,” and at the same time realize “clear and complete awareness”---what is that mind of clear and complete awareness? +This is how Bodhidharma guided Huike, the Second Patriarch. Huike said, “My mind is not at peace.” Bodhidharma replied, “Bring me your troubled mind, and I will put it at peace”---that is, bring me the mind that is not at peace, and I will bring it peace. Huike turned inward and observed what this restless mind really was. As he observed it, the restless mind naturally vanished. This is called “the mind is nowhere to be found.” We need to experience what it means for the mind to be nowhere to be found. At the same time, we need to recognize the mind that clearly knows and observe what this clearly aware mind really is. -Through these different views, on the one hand we deconstruct the deluded mind, and on the other hand we recognize the true mind and experience our original mind. +Through these different views, on the one hand we see through the deluded mind, and on the other hand we recognize the true mind and experience our original mind. -*VII. From Elementary to Advanced: The Gradual Path of Meditation* +*VII. From Primary to Advanced: The Gradual Path of Meditation* -The ten elements of mindfulness meditation, from the eight mindful exercises for lotus posture and the seven mindful exercises for breathing to the ten elements of mindfulness meditation, span the whole process of adjusting the body, regulating the breath, and then Samatha and Vipassana. We only need to follow this process step by step, first doing well in elementary mindfulness meditation, then entering intermediate, and then advanced. +The ten elements of mindfulness meditation, from the Eight Mindful Exercises for Lotus Posture and the Seven Mindful Exercises for Breathing to the ten elements of mindfulness meditation, span the whole process of adjusting the body, regulating the breath, and then Samatha and Vipassana. We only need to follow this process step by step, first doing well in primary mindfulness meditation, then entering intermediate, and then advanced. -When the foundation of elementary mindfulness meditation is well established and we know what awareness is, then bringing awareness into daily life to expand it constitutes intermediate mindfulness meditation. From intermediate to advanced is the move from “with attention” to “without attention,” from “with deliberate effort” to “effortless.” This process is actually not that difficult. +Once we have built a solid foundation in primary mindfulness meditation and understand what awareness is, we can bring that awareness into daily life and develop it further. This takes us into intermediate mindfulness meditation. Then, we move from intermediate to advanced practice. It means shifting from directing our attention to no longer needing to direct it, and from contrived practice to non-contrived practice. This process is actually not as difficult as it may seem. -The difficulty or ease of practice is relative---just like anything in the world: with a method it is not difficult, without a method it is difficult. We already have such methods; as long as we train according to these methods step by step, meditation will become easier and easier. +Whether practice is difficult or easy is relative---just as with anything we do in life. With the right method, it is not difficult; without the right method, it is difficult. We already have such methods. As long as we follow them and train step by step, meditation will become easier and easier. -Meditation is divided into seated meditation and off-cushion practice. Elementary practice is mainly training two powers: concentration and awareness. Through the training of the eight mindful exercises for lotus posture and the seven breathing exercises, in seated meditation we take the breath as an anchor and train abdominal breathing. In each inhalation and exhalation, with concentration and using the breath as an anchor, we cultivate concentration. As the breath becomes deeper and longer, the training of concentration becomes easier. At the same time, maintain awareness during breathing: when inhaling, know clearly that we are inhaling; when exhaling, know clearly that we are exhaling. +Meditation is divided into seated meditation and off-cushion practice. Primary practice is mainly training two powers: concentration and awareness. Through the training of the Eight Mindful Exercises for Lotus Posture and the Seven Mindful Exercises for Breathing, in seated meditation we take the breath as an anchor and train abdominal breathing. As we breathe in and out, we use the breath as an anchor to cultivate concentration. As the breath becomes deeper and longer, the training of concentration becomes easier. At the same time, maintain awareness during breathing. When we breathe in, we clearly know that we are breathing in; when we breathe out, we clearly know that we are breathing out. -Seated meditation and off-cushion practice, stillness meditation and moving meditation, complement each other. At the beginning each person may choose different methods, but as long as we practice seated meditation with dedication, it will certainly help us go deeper in meditation. +Seated meditation and meditation in daily life, as well as meditation in stillness and in motion, complement each other. When starting out, we may choose different methods, but if we practice seated meditation diligently, it will certainly help us go deeper in our meditation practice. diff --git a/translate-files/字幕/000/source.dj b/translate-files/字幕/000/source.dj new file mode 100644 index 0000000..d833429 --- /dev/null +++ b/translate-files/字幕/000/source.dj @@ -0,0 +1,13 @@ +在喧闹的城市里，我们守着一方静心的小天地。 +不追赶时间，只静待万物慢慢生长、慢慢沉淀。 +今日，两位远道而来的国际友人，跨越山海，赴一场地道的东方静心文化之约。茶，是流淌千年的东方语言，藏着中国人独有的从容与雅致。 +我们褪去繁复的讲解，让国际友人沉浸式体验中式传统茶事。感受中国人以茶修身、以茶待客的古老礼仪。一叶茶，藏乾坤。这份沉淀千年的东方平和，无需言语诠释，便跨越国界，让外来宾客读懂中式生活的静与雅。 古人观花悟道，以花枝疏密，造意境留白。让自然的生机，落进方寸器皿里。友人亲手修剪、排布、造型，在一草一木的取舍间，沉浸式感受东方美学的意境之美，读懂中国古人天人合一的生活智慧。 +如果茶是内敛的沉淀，那咖啡便是热烈的治愈。 +细细磨制豆香，慢慢控温注水，看着咖啡液缓缓滴落。 +同样的专注静心，不同的生活意境，让国际友人在中西生活方式的碰撞中，更深刻地体会到静心慢生活的内核与力量。 +中式素食，承载着中国人敬畏自然、质朴归真的生活理念。 +褪去厚重繁杂，回归食物本身的纯粹与治愈。 +一餐素食，一味清欢，让远道而来的客人，从舌尖感知中国美食。一场沉浸式的东方体验，一次跨文化的温柔相遇。 +很多人问，我们为何执意在喧嚣闹市，守这样一方静心的东方空间。 +于我们而言，不止是为都市人提供一处安放身心的角落，更想守住中式传统静心文化的烟火与温度。以生活化的场景为载体，让古老东方静心文化走出书本、走向大众、走向世界。 +这便是我们创立静心空间的初心：以微末日常，传东方文脉，让每一次相遇，都是一场温柔的文化传承。让中式静心生活之美，被更多人看见、读懂、热爱。 \ No newline at end of file diff --git a/translate-files/字幕/000/target.dj b/translate-files/字幕/000/target.dj new file mode 100644 index 0000000..b3ca9c0 --- /dev/null +++ b/translate-files/字幕/000/target.dj @@ -0,0 +1,15 @@ +In the bustle of the city, we keep a quiet corner for the mind. + +We don't chase time; we simply let things grow and settle at their own pace. + +Today, two international guests have come from across mountains and seas to experience an authentic Eastern culture of stillness. Tea is an Eastern language that has flowed for a thousand years, carrying the Chinese people's unique composure and elegance. Setting aside elaborate explanations, we let our guests immerse themselves in traditional Chinese tea ritual — feeling the ancient etiquette through which the Chinese cultivate the self and host guests with tea. A single leaf holds a world. This thousand-year-old Eastern serenity, needing no words to explain, crosses borders and lets foreign visitors understand the quiet and grace of Chinese living. + +The ancients contemplated the Way through flowers, using the spacing and density of branches to create artistic blank space. We let the vitality of nature fall into a small vessel. Our guests prune, arrange, and shape the branches themselves; in the choosing and discarding of each stem and leaf, they immerse themselves in the beauty of Eastern aesthetics and come to understand the ancient Chinese wisdom of unity between humanity and nature. + +If tea is the stillness within, then coffee is warm, exuberant comfort. Grinding the beans for fragrance, controlling the temperature as water pours slowly, watching the coffee drip drop by drop. The same focused stillness, a different mood of life — in the collision of Eastern and Western lifestyles, our international guests come to feel more deeply the essence and power of a slow, mindful life. + +Chinese vegetarian cuisine carries the Chinese philosophy of revering nature and returning to simplicity. Stripped of heaviness and complexity, it returns to the purity and comfort of food itself. A vegetarian meal, a taste of simple joy, lets guests from afar know Chinese cuisine through their tongues. An immersive Eastern experience; a gentle cross-cultural encounter. + +Many people ask why we insist on keeping such a quiet Eastern space in the noisy city. For us, it is not only a corner where city dwellers can rest their bodies and minds, but also a way to preserve the warmth and vitality of traditional Chinese meditative culture. Using the scenes of everyday life as the medium, we let the ancient culture of Eastern stillness step out of the books, toward the people, toward the world. + +This is the original intent of our meditation space: to pass on the Eastern cultural lineage through the smallest rituals of daily life, so that every encounter becomes a gentle act of cultural inheritance — and the beauty of a mindful Chinese way of life is seen, understood, and loved by more people.