Finish Typst-ifying 从物品整理到心灵整理
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#align(center)[
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#heading(outlined: false)[从物品整理到心灵整理]
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#v(0.5em)
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——济群法师 2024年9月28日讲于泰宁甘露别院
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]
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#align(center)[
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*From Organizing Belongings to Organizing the Mind*
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#v(0.3em)
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—Lectured by Master Jiqun at Amrita Retreat Center, Taining, September 28, 2024
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]
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#h(2em)静心整理的项目已经研发很长时间，我们原来还做过断舍离的项目。静心整理和断舍离，可以说是两个项目，也可以说是一个项目的两部分。为什么我们讲了断舍离，还要再讲静心整理？主要是因为，断舍离落实起来相对较难。关于这个问题，我曾问过项目组：虽然社会上一直在倡导断舍离，但相关从业者有多少？真正在实践的人有多少？其实并不多。因为对普通人来说，舍弃物品并非易事，出离物欲更是难上加难。
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Mindful Organizing program has been under development for a long time,
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and we previously worked on a Decluttering program. Mindful Organizing
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and Decluttering can be seen as two separate programs or as two
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components of the same program. So, why are we introducing Mindful
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Organizing after the Decluttering program? This is because implementing
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decluttering is relatively difficult. I have asked our team: Despite the
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ongoing social advocacy for decluttering, how many relevant
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professionals are there? How many people are genuinely practicing it?
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The reality is: not many. For most people, parting with their belongings
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is not an easy task, and freeing oneself from material desires is even
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more challenging.
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相对而言，整理更契合人们的日常需求。说到整理，大家应该都不陌生。当我们生活、工作的环境变得凌乱时，总会不同程度地加以整理。区别只是在于，整理效果是否理想，以及整理后能维持多长时间。如果没有建立良好的生活习惯，可能过不了几天又乱了。乱到看不下去，就再整理。于是乎，总是在混乱和整理的状态中轮回。
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Compared to decluttering, organizing aligns more closely with our daily
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needs. Organizing is a familiar concept for most people. When our living
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or working spaces become cluttered, we try to tidy up to some extent.
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The difference lies in how effective the result is and how long it
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lasts. Without good habits, the mess may return within a few days if we
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do not stay organized. When it is too messy, we tidy up again, thus,
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leading to an ongoing cycle of clutter and cleanup.
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其实，我也一直在做整理。因为天南地北的人来看我，往往提着很多东西，还有人寄这个那个。过去我住厦门阿兰若，整个房子就六七十平米，山上还很潮湿，所以每过一段时间就要做一次全面清理，把所有东西摆出来，挑一些要用的留下，其他就向各地赠送。
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I have been doing this kind of organizing myself. Visitors from all
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around the world bring things, and others send things by mail. I used to
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live in Aranya in Xiamen, a small hermitage on a mountainside. The
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entire space was only about sixty to seventy square meters, and it was
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quite humid. So, I had to do a major clean-up every once in a while,
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laying everything out, keeping only what was useful and sharing the rest
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with people in need.
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可见，我们要让生活整洁有序，必然离不开整理。一般人都是根据个人习惯来做，缺乏整体思路。尤其在物质极大丰富的今天，多数家庭都堆满各种用品，想要做好这件事，是有一定技术含量的。否则，很可能是把东西从这里堆到那里，或是直接塞进柜子、储藏室，让混乱从眼前暂时消失，实际依然一团糟，甚至用的时候根本找不到。
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As we can see, organizing is essential to maintain a tidy and organized
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living space. Most people approach this based on their personal habits,
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often lacking a holistic perspective. Especially in today’s world of
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material abundance, most households are filled with all kinds of
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belongings. Thus, effective organizing requires a certain level of
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skill. Otherwise, we might just be moving things from one place to
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another or stuffing them into closets and storage spaces, making the
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clutter disappear for the moment. However, the mess remains, sometimes
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even making it hard to find things when we need them.
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如何有效整理物品，让自己使用时顺手，归位时便捷，保持起来轻松？已是很多家庭的刚需。有鉴于此，整理收纳师应运而生，成为近年新兴的热门职业。参加我们项目组的成员，都是相关从业者，对如何分门别类地存储物品，让空间整洁有序，有一套专业的方法。我们这个项目的定位，是在世间收纳整理的基础上，赋予佛法智慧的内涵，将其升级为静心整理。
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How can we organize our belongings effectively so that they are easy to
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find, easy to put back, and easy to keep organized? This has become an
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essential need for many households. So, professional organizers have
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emerged to meet this demand, rising as a popular new career in recent
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years. Members of our program team are all professionals in this field.
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They have sophisticated methods for categorizing and storing items to
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create clean, orderly spaces. Our program aims to elevate these worldly
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organizing skills by incorporating Buddhist wisdom, thus upgrading them
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to “Mindful Organizing.”
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= 一、什么叫静心整理
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<一什么叫静心整理>
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= I. What is Mindful Organizing
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<i.-what-is-mindful-organizing>
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首先，需要了解什么叫静心整理。我们提出这个概念，和世间的收纳整理到底有什么不同？世间的整理，无非是让空间整洁，让视觉舒服，让生活更有品质。但我们所说的静心整理，不仅要整理物品和空间，还要整理自己的心灵环境；不仅要达成外在的整洁，还要导向内在的清净。
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First, we need to understand what “Mindful Organizing” truly means. How
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does this concept differ from conventional organizing? Conventional
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organizing is about creating tidy spaces, bringing visual comfort, and
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enhancing the quality of life. However, Mindful Organizing goes beyond
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organizing physical items and spaces. It also focuses on organizing
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one’s mental environment, achieving not only external cleanliness but
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also internal purity.
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世间的整理，只是用世俗经验做事，将物品有效地分类、收纳，使之方便使用，且易于维护。这也是静心整理的基础，不同在于，静心整理是带着正念去做，既重视结果，也重视心的参与。我们现在倡导的正念禅修，要把禅修带入生活的方方面面。静心整理也是同样，提起正念，在做的过程中保持觉知，就能让整理成为一次禅修，成为正念生活的一部分。
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Conventional organizing relies on worldly experience—categorizing and
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storing items to make them convenient to use and easy to maintain. While
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this forms the foundation of Mindful Organizing, the distinction is that
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we practice with mindfulness, valuing not only the outcome but also the
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engagement of the mind in the process. The mindfulness meditation we
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advocate aims to integrate mindfulness into all aspects of life. Mindful
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Organizing follows the same principle. By bringing mindfulness into the
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actions we take and maintaining awareness, we can transform organizing
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into a form of meditation and a practice of mindful living.
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这样的话，不仅能达到整理的效果，还能对自己的日常习惯加以审视，由此建立健康、清净、有序的生活方式。否则，即使当下做了整理，效果良好，在后续生活中未必能保持这一状态。所以说，从整理外在环境入手，最终完成静心的效果，才是静心整理的重点所在。
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This approach not only achieves tidiness but also allows us to reflect
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on our daily habits, thereby establishing a healthy, orderly lifestyle
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grounded in inner clarity. Otherwise, even if we tidy up and achieve
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good results now, it may be hard to maintain. Therefore, starting with
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organizing our external environment to ultimately achieve a peaceful
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mind is the essence of Mindful Organizing.
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= 二、需要整理什么
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<二需要整理什么>
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= II. What Needs to Be Organized
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<ii.-what-needs-to-be-organized>
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说到整理，我们到底要整理什么？这个问题，体现了静心整理和世间收纳整理的不同。
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When it comes to organizing, what exactly are we trying to organize?
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This question reflects the difference between Mindful Organizing and
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conventional organizing.
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== 1. 物品需要整理
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<物品需要整理>
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== 1. Items Need to Be Organized
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<items-need-to-be-organized>
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世间的整理，主要是整理生活和工作用品。我们讲静心整理，首先也要解决这个问题。
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Conventional organizing primarily involves sorting out our living and
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working essentials. Therefore, when we talk about Mindful Organizing, we
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must also address this aspect first.
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现在是物欲横流的时代，整个社会都在鼓动消费，从双十一、双十二，到各种名目的促销，商家不遗余力地推广告、做直播，使人在全方位的宣传中被刺激，被诱惑，不知不觉地越买越多。听说有些购物上瘾者，明明有了成百套的衣服、鞋子，还是控制不住地买买买，好像永远都缺一套衣服，差一双鞋。事实上，有的连吊牌都没拆下就被遗忘了。
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We live in an era driven by material desires. The entire society is
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promoting consumption. Events like the Chinese Double 11 and Double 12
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shopping festivals, along with countless themed promotions, bombard us
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with advertisements and livestreams. We are stimulated and tempted by
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this relentless marketing, which pushes us to buy more and more, often
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without realizing it. It is said that some people addicted to shopping
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cannot stop purchasing, even though they already own hundreds of outfits
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and pairs of shoes—as if they are always missing one more outfit or one
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more pair of shoes. But many items end up forgotten with the tags still
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on.
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忽略已有的，追逐尚未拥有的，已成为很多人的常态。如果对这一串习缺乏觉察，就会被商家套路，不断跟风买进。甚至在条件不允许的情况下，也会通过各种方式提前消费，结果使不少人乃至家庭落入网贷陷阱。或许有些人觉得，只要不超过自己的经济能力，就可以自由消费。但我们要看到，盲目购买并不单纯是钱的问题，同时也在直接、间接地破坏环境。因为所有用品都来自大自然的资源，而在它们的生产过程中，又会对空气、水源、土壤造成不同程度的污染。
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Ignoring what we already have and pursuing what we do not yet have has
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become common for many. If we fail to be aware of this habit, we might
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fall into marketing traps, constantly buying whatever is trendy, even
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beyond our capabilities. This can lead to situations where individuals
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and families find themselves caught in the cycle of debt. Some might
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think they can spend freely as long as they can afford it, but we must
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recognize that impulsive purchases are not just about money; they also
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harm the environment, both directly and indirectly. All the items we use
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are drawn from natural resources, and their production, in turn, causes
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varying degrees of pollution in the air, water, and soil.
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古人以“惜福”为美德，这个理念在今天尤其重要。不仅个人需要重视，整个社会都要加以关注。因为地球资源是有限的，这是我们和后代共同的福报。当有限的资源被过度消耗，环境被过度破坏后，人类将何以为继？
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The ancient Chinese virtue of “cherishing blessings” is particularly
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important today. Not only do individuals need to value it, but society
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as a whole must also pay attention to it. Our planet has limited
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resources, and they are a shared blessing for us and our descendants.
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When we over-consume these limited resources and over-exploit the
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environment, how will humanity sustain itself?
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从个人生活来说，如果对购物不加节制，既要有大量空间储藏，又要有大量精力收纳，否则就会使环境凌乱。所以我们在整理物品的同时，必须加以审视，看看自己买来的，究竟是便利还是累赘？是提高还是损害了生活品质？
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In our personal lives, shopping without restraint requires ample storage
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space and considerable effort to keep things in order. Otherwise, it
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creates clutter. Therefore, as we organize our belongings, we should
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reflect on whether what we buy brings us ease or becomes an unseen
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burden, and whether it truly improves our quality of life.
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学佛，需要过一种有觉知的生活，以所学智慧对现状做深入的观察修。这样才会看到过度依赖和囤积物品带来的种种过患，包括对日常生活的过患，对自然环境的过患，更重要的，是对内在心灵的过患。因为这会使我们不断向外寻找，看不到生命的真正需求。
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To study Buddhism is to live with awareness, using wisdom to look deeply
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into our present experience through contemplative meditation. Only then
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can we recognize the problems associated with excessive reliance on
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material goods and their accumulation. They disrupt daily life, harm the
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natural environment, and, most importantly, burden the mind. This causes
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us to constantly pursue outward while overlooking life’s true needs.
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对生活加以审视后，我们会发现：原来自己买过那么多东西，甚至还没用就发霉了，还没穿就不合适了……这么做到底有必要吗？然后通过整理，比如多的送掉，坏的处理，真正有用的就用起来。所以，整理可以帮助我们建立健康、有序、高品质的生活，同时力行环保，杜绝浪费。
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After looking closely at our lives, we may suddenly think, “How did I
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end up buying so many things?”—so many that some were never used before
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they went moldy, and others were never worn before they no longer fit.
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Was any of it truly necessary? By organizing our belongings, donating
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what we no longer need, dealing with what is unusable, and using what is
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truly useful, we can cultivate a healthy, orderly, and high-quality
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life. At the same time, this practice reduces waste and aligns with
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sustainable living.
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== 2. 作息需要整理
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<作息需要整理>
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== 2. Daily Routines Need to Be Organized
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<daily-routines-need-to-be-organized>
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其次，我们需要对作息时间加以管理。
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Additionally, we need to manage our daily routines.
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在资讯高度发达的今天，平台上充斥了短视频等碎片化传播，一旦刷起手机，就会一个片段接着一个片段，不经意间，几小时就过去了。在这样的大环境中，如果不对自己严加管理，就会随着串习，把时间耗费在无意义的浏览中。有研究表明，长期依赖短视频等能得到即刻体验的娱乐，会改变大脑回路，使人追逐并沉迷于此。这样的话，就会越来越无法自主。另一方面，不少人每天忙来忙去，生活却搞得一团糟，总有很多事情来不及做。但我们是否想过：这种忙碌究竟有多少质量？对生命有多少滋养？
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Today, when information is everywhere, digital platforms are filled with
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short videos and other fragmented content. Once we start scrolling
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through our phones, one clip follows another, and before we know it,
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several hours have passed. In such an environment, without
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self-discipline, we will follow our habitual patterns and waste time on
|
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meaningless browsing. Research shows that when we rely too much on
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entertainment that brings instant pleasure, like short videos, our
|
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brains are gradually shaped to keep seeking it, making us more and more
|
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dependent and less able to act freely. On the other hand, many of us
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stay busy all day long, yet our lives feel messy and rushed, with too
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much left undone. But have we ever asked ourselves this: How much real
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quality does this busyness have? How much true nourishment does it bring
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to life?
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这两种现象，都关系到我们对时间的使用是否有效。这就必须重新审视，认识到时间的价值所在。很多人之所以对浪费时间没感觉，无非觉得时间是自己的，可以随便支配，又不损失什么。不像其他物品，必须花钱购买，付出代价。事实上，时间才是今生最珍贵的，分分秒秒都在减少。而且过去就过去了，任何财富都不能交换。我们所学的暇满、义大、难得，正是说明时间的价值。
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Both of these situations point to one question: are we truly using our
|
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time effectively? This invites us to reevaluate and recognize the real
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value of time. Many of us feel little concern about wasting time because
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we assume it belongs to us and can be spent freely, as if nothing is
|
||||
lost. Unlike material things, time does not require money to obtain, so
|
||||
its cost is easy to overlook. Yet in truth, time is the most precious
|
||||
wealth we have in this life. With every passing moment, it is quietly
|
||||
diminishing. Once it is gone, it is gone forever, and no wealth can buy
|
||||
it back. What we have learned about the preciousness, significance, and
|
||||
rarity of human life precisely illustrate the true value of time.
|
||||
|
||||
在一期生命中，我们能支配的时间非常有限。古德说：“少也何知，东西莫辨。长而有识，贪欲便生。须臾而老病相寻，迅速而无常又至。”年少时混混沌沌，啥都不懂；长大后，欲望生起，使人疲于奔命，难以自主；要不了多久，衰老和疾病就会找上门来，老眼昏花，病魔缠身；最终，无常也接踵而至。即使在精力充沛、有心向道的时期，每天还要有大量时间用来睡觉、吃饭、工作、处理杂务。即使活到八九十岁，真正能够利用的时间有多少呢？
|
||||
|
||||
In one lifetime, the time we truly have at our disposal is very limited.
|
||||
As the ancients taught, “As children, we know nothing and cannot
|
||||
distinguish between east from west. As adults, we learn some knowledge,
|
||||
then greed arises. In a moment, aging and sickness come upon us. In a
|
||||
flash, impermanence arrives and death follows.” In youth, we dwell in
|
||||
ignorance; as we grow mature, desires chain us to ceaseless busyness,
|
||||
eroding self-direction. Before long, aging and illness render us
|
||||
powerless, dim-sighted, and disease-ridden. Ultimately, impermanence
|
||||
takes hold. Even in our prime, when we might turn toward a spiritual
|
||||
path, daily hours are consumed by sleep, meals, work, and handling
|
||||
trivialities. Given a lifespan of eighty or ninety years, how many
|
||||
moments remain truly ours?
|
||||
|
||||
在无尽轮回中，得生为人是千载难逢的机会。从佛法角度说，能够生人道，有理性，闻佛法，开发生命潜能，是改变命运的唯一机会。如果不能抓住，用这个时间来断恶修善，转染成净，一旦失去人身，不知去往哪里。万一堕到地狱、饿鬼、畜生三恶道中，就只能任人宰割、随业流转了。
|
||||
|
||||
In the cycle of rebirth, gaining a human rebirth is exceedingly rare.
|
||||
From a Buddhist perspective, being born in the human realm, possessing
|
||||
rationality, and being able to hear the Dharma and unlock our life’s
|
||||
potential are the only opportunities we have to transform our destiny.
|
||||
If we fail to seize this opportunity to practice virtue, eliminate evil,
|
||||
and transform defilement into purity, then once this human life is lost,
|
||||
none of us knows where we may go next. Should we fall into the three
|
||||
lower realms of hell beings, hungry ghosts, or animals, we would have no
|
||||
choice but to be carried along by karma and remain powerless within its
|
||||
flow.
|
||||
|
||||
所以，时间才是人生最奢侈的资源，古人也讲“一寸光阴一寸金，寸金难买寸光阴”。既然时间如此珍贵，怎么把它用好，掌握主动权？这就必须明确人生目标，充分认识到时间对提升生命的价值。同时以智慧审视当下的时间使用，知道每天该做什么，孰轻孰重；知道什么对日常生活乃至生命成长毫无利益，坚决改正。有了合理的作息表，就能避免被串习左右，在不知不觉中消耗时间，浪费生命。
|
||||
|
||||
Therefore, time is the most luxurious resource in life. As the ancients
|
||||
put it, “An inch of time is worth an inch of gold, yet an inch of gold
|
||||
cannot buy an inch of time.” Since time is so precious, how can we make
|
||||
good use of it and take control? This requires us to define our life
|
||||
goals and recognize the value of time in cultivating the quality of our
|
||||
lives. Meanwhile, we should wisely examine how we spend our time at the
|
||||
present, and thus know what to do each day and what matters most. We
|
||||
must also identify what behaviors provide no benefit to our daily life
|
||||
and personal growth, then resolutely correct them. With an appropriate
|
||||
daily routine, we can avoid being controlled by habitual patterns,
|
||||
wasting time, and thus letting our lives slip away without even
|
||||
realizing it.
|
||||
|
||||
== 3. 人际关系需要整理
|
||||
<人际关系需要整理>
|
||||
== 3. Interpersonal Relationships Need to Be Organized
|
||||
<interpersonal-relationships-need-to-be-organized>
|
||||
自从来到世界，我们就有了父母、兄妹、亲戚等血缘关系；在成长过程中，又会形成同学、同事、朋友、合作伙伴等社会关系。其中，有些是善缘，可以在物质上互相帮助，在精神上关爱支持，或是由正向的兴趣爱好彼此增上；也有些是恶缘，比如因吃喝玩乐而来往的酒肉朋友，以及由赌博、吸毒等不良嗜好而结交的狐朋狗友。
|
||||
|
||||
From the moment we enter this world, we are connected by blood ties with
|
||||
parents, siblings, and relatives. As we grow up, we also form social
|
||||
connections with classmates, colleagues, friends, and cooperative
|
||||
partners. Among these, some relationships are wholesome. People support
|
||||
each other materially, care for one another emotionally, and grow
|
||||
together through healthy, shared interests. Other relationships are
|
||||
unwholesome, such as bad companions brought together by eating,
|
||||
drinking, and entertainment, or by harmful habits like gambling and drug
|
||||
use.
|
||||
|
||||
有句话叫“物以类聚，人以群分”，充分说明了人际关系的重要性。因为人性中有善、恶、无记等种种因素。如果周围都是善良、积极、有理想、有爱心的人，经常在一起学习交流，做利益大众的事，就能使良性潜能被激发，使生命随之提升。反之，如果周围都是素质低下，甚至道德败坏的人，就可能在一起为非作歹，使人性之恶被张扬，使生命随之堕落。所以古人特别重视择友，告诫我们，选择不同的朋友，就会在耳濡目染中向他们靠拢，所谓“近朱者赤，近墨者黑”。
|
||||
|
||||
The proverb “birds of a feather flock together” clearly shows the
|
||||
importance of human relationships. Human nature contains elements of
|
||||
goodness, evil, and moral neutrality. Surrounding ourselves with
|
||||
compassionate and proactive people with noble aspirations fosters
|
||||
collaborative learning and public benefit activities, awakening our
|
||||
innate goodness and catalyzing spiritual growth. Conversely, associating
|
||||
with morally bankrupt individuals may entangle us in destructive
|
||||
behaviors, allowing our negative traits to flourish, resulting in moral
|
||||
decline. For this reason, the sages placed great importance on choosing
|
||||
their friends. They reminded us that we are gradually shaped by the
|
||||
people we associate with through daily contact. As the Chinese saying
|
||||
goes, “Those who stay close to vermilion are tinted red; those who stay
|
||||
close to ink are stained black.”
|
||||
|
||||
我们要以智慧审视自己的人际关系，看清其中哪些是没价值的，对人生毫无利益，甚至有极大危害；哪些是有价值的，有助于我们的人格完善、心灵健康。审视之后，根据正确的三观和人生目标加以抉择，建立良好的关系圈。对学佛来说，我们首先要亲近善知识，听闻正法；还要有同修伙伴，才能在菩提路上相互扶持，携手并进。
|
||||
|
||||
We need to examine our social relationships with wisdom and clarity,
|
||||
seeing clearly which ones offer no real value or even cause harm, and
|
||||
recognizing which relationships truly support the growth of our
|
||||
character and the health of our mind. Through this discernment, we
|
||||
should make choices based on the right values and life goals to build a
|
||||
positive social circle. For Buddhist practitioners, the path begins with
|
||||
relying on virtuous teachers to listen to the Dharma. We also walk this
|
||||
path with fellow practitioners, supporting one another as we move
|
||||
forward together toward awakening.
|
||||
|
||||
== 4. 心灵需要整理
|
||||
<心灵需要整理>
|
||||
== 4. Our Mind Needs to Be Organized
|
||||
<our-mind-needs-to-be-organized>
|
||||
在所有整理中，心灵整理是最重要的。
|
||||
|
||||
Among all forms of organizing, organizing the mind is the most
|
||||
significant.
|
||||
|
||||
我们每天接受海量资讯，面对复杂人事，在此过程中，如果缺少心性的智慧，就会在不知不觉中制造负面情绪和不良心理，如抑郁、焦虑、贪婪、嗔恨、对立、冷漠等，由此主导人生。或是因为负面情绪，每天过得无精打采，忐忑不安；或是因为不良心理，让自己深陷痛苦，也把人际关系搞得一团糟。
|
||||
|
||||
Every day, we are bombarded with a vast amount of information and
|
||||
complex interpersonal dynamics. Without the wisdom to understand our own
|
||||
minds, we may unknowingly cultivate negative emotions and unhealthy
|
||||
mindsets, such as depression, anxiety, greed, hatred, opposition, and
|
||||
apathy. Over time, these emotions and mindsets can come to dominate our
|
||||
lives. We may live each day feeling exhausted and uneasy because of
|
||||
negative emotions, or become trapped in suffering and damaged
|
||||
relationships because of unhealthy mindsets.
|
||||
|
||||
在生命成长过程中，我们会形成不同心理，给自己和身边人带来不同体验。有什么样的心理，自己是最直接的感受者。如果我们每天焦虑、抑郁、坐立不安，会觉得舒服吗？不仅自己不舒服，身边人也会不舒服。反之，如果我们温暖、友善、谦虚、宽容、富有爱心、善于欣赏他人长处，不仅自己过得开心，走到哪里都会广受欢迎。
|
||||
|
||||
As we grow through life, we develop various mental states that bring
|
||||
different experiences to ourselves and those around us. We are the first
|
||||
to experience our own mental states. For instance, if we live with
|
||||
anxiety, depression, and restlessness everyday, we can hardly feel at
|
||||
ease. Not only do these feelings affect us, but they also create
|
||||
discomfort for people around us. Conversely, when we embody warmth,
|
||||
kindness, humility, forgiveness, love, and a genuine appreciation for
|
||||
others’ strengths, we will not only live happily, but be well received
|
||||
wherever we go.
|
||||
|
||||
相信每个人都愿意成为让自己开心、也让他人欢喜的人，为什么事实往往相反？因为不良心理是不知不觉形成的。如果对心缺乏认识，我们会控制不住地往内心扔垃圾，制造负面情绪，且没有能力及时处理。这些情绪就会不断发酵，占据全部心灵。
|
||||
|
||||
We all hope to become people who can bring happiness to ourselves and
|
||||
others. Why is reality so often the opposite? The answer lies in the
|
||||
unconscious formation of harmful mental patterns. If we lack
|
||||
understanding of the mind, we repeatedly dump emotional garbage into it,
|
||||
giving rise to negative emotions we do not know how to process. Left
|
||||
unaddressed, these emotions continue to build and eventually fill the
|
||||
entire mind.
|
||||
|
||||
我们要以智慧观察当下的心理状态，就像做整理一样，把所有东西摆出来盘点一番：看看其中有哪些正向心理，经常出现的是哪几种，偶尔出现的是哪几种？又有哪些负面心理，经常出现的是哪几种，偶尔出现的是哪几种？盘点清楚，就懂得如何选择了。因为正向心理会给自己和他人带来快乐，负面心理会给自己和他人带来痛苦，孰是孰非，要什么不要什么，是一目了然的。
|
||||
|
||||
We should observe our current mental state with wisdom, much like
|
||||
organizing: lay everything out to take stock. Among these, which mental
|
||||
states are positive? Which ones arise frequently, and which appear only
|
||||
occasionally? Which mental states are negative? Which of them occur
|
||||
often, and which arise from time to time? Once clear, we will know what
|
||||
to choose. Positive mental states bring happiness to ourselves and
|
||||
others; negative ones bring pain to both. It becomes clear which are
|
||||
beneficial and which are harmful, and what should be cultivated and what
|
||||
should be let go.
|
||||
|
||||
这种取舍不是一次就能解决问题的，生活中，还要不断对心灵加以整理。就像保持空间整洁那样，及时发现问题，解决问题。这件事说起来容易，做起来并不是那么容易。但只要我们有正念，就有能力和各种心理保持距离，看清真相，正确取舍。对良性心理，需要去发展，去壮大；对不良心理，需要去消除，去杜绝，才能造就健全的人格。
|
||||
|
||||
This kind of discernment is not something we do once and for all. In
|
||||
daily life, we need to keep returning to the mind and gradually organize
|
||||
it. Much like keeping our living space tidy, we promptly notice when our
|
||||
mental states are out of order and then resolve them. This sounds
|
||||
simple, but putting it into practice is far from easy. Yet with
|
||||
mindfulness, we gain the ability to keep distance from our mental
|
||||
states, see the truth clearly, and choose wisely. Nurture positive
|
||||
mental states to strengthen them; let go of negative ones to eliminate
|
||||
them. In this way, we can develop a wholesome character.
|
||||
|
||||
= 三、如何做好静心整理
|
||||
<三如何做好静心整理>
|
||||
= III. How to Practice Mindful Organizing Effectively
|
||||
<iii.-how-to-practice-mindful-organizing-effectively>
|
||||
怎么做好静心整理？对社会上的整理来说，重点是技术操作，但对静心整理来说，需要上升到人生目标，从更高的角度来看待。
|
||||
|
||||
How can we practice Mindful Organizing effectively? In ordinary
|
||||
organizing, the focus is often on methods and techniques. Mindful
|
||||
Organizing, however, invites us to elevate our view and consider it in
|
||||
light of our life’s purpose.
|
||||
|
||||
== 1.建立精神追求
|
||||
<建立精神追求>
|
||||
== 1. Establishing Spiritual Pursuits
|
||||
<establishing-spiritual-pursuits>
|
||||
现代人拥有的物品，可能是古人的百倍甚至千倍之多。即使这样，还在不断地购买、囤积，把生活和空间搞得混乱不堪。这究竟是为什么？根本原因，是我们只有物质追求，没有精神追求，就会对物质过分依赖，执著不舍。这种依赖和追求又导致种种心理问题。因为想要占有而心生贪婪，或是担心失去而感到焦虑，进而导致竞争，甚至为此不择手段。而在某些时刻，人们也会看到物质的无常和空洞，又会引发无意义感。
|
||||
|
||||
Modern people own far more possessions than people in ancient
|
||||
times—perhaps hundreds or thousands of times more. Yet despite such
|
||||
abundance, we continue to buy and hoard, turning our lives and spaces
|
||||
into chaos. What is driving this? The root cause is that we neglect
|
||||
spiritual pursuits while chasing material wealth. Without spiritual
|
||||
aspiration, we become overly dependent on and attached to material
|
||||
things, which in turn give rise to various inner problems. The wish to
|
||||
possess breeds greed, while the fear of loss brings anxiety. These
|
||||
mental patterns fuel competition and can drive people to act without
|
||||
restraint in order to get what they want. At times, we see the
|
||||
impermanence and hollowness of material things, which gives rise to a
|
||||
sense of meaninglessness.
|
||||
|
||||
如何解决这个问题？需要建立精神追求，包括对终极问题的探索，比如“我是谁？生从何来，死往何去？活着为什么？”等等。这些追求可以使我们实现长远的福祉、究竟的利益、终极的价值。如果每天盯着现实问题，往往会陷入其中。而人生不如意事十之八九，就会导致执著、焦虑。当一个人开始关心生命的大问题时，对小问题自然云淡风轻。这样才能真正做到因上努力，果上随缘，而不只是一个说法。因为在终极问题面前，现实利益真的是算不了什么，没必要为此烦恼。
|
||||
|
||||
How can we respond to this challenge? We need to develop a spiritual
|
||||
pursuit—one that leads us to explore life’s ultimate questions: Who am
|
||||
I? Where does life come from, and where will death lead? Why do we live?
|
||||
Such inquiries enable us to realize lasting well-being, ultimate
|
||||
benefit, and the highest value of life. If we constantly keep our minds
|
||||
fixed on worldly problems, we easily become trapped by them. Most things
|
||||
in life do not go as we wish, which can give rise to attachment and
|
||||
anxiety. When we begin to contemplate the great questions of life, the
|
||||
smaller ones naturally matter less. Only in this way can we truly do our
|
||||
best to cultivate the causes and conditions while letting go of our
|
||||
grasp on the outcomes, instead of simply talking about it. In the light
|
||||
of these ultimate questions, worldly gains and losses truly mean little
|
||||
and are not worth our anxiety.
|
||||
|
||||
同时，精神追求可以使我们建立高尚的精神乃至人格。像儒家讲的成圣成贤，成为有德君子；佛教讲的成就佛菩萨品质，自觉觉他，自利利他。当我们有了这样的目标，就不会把物质当作一切了。
|
||||
|
||||
At the same time, spiritual pursuit helps us cultivate noble character
|
||||
and spiritual integrity. In Confucianism, this means becoming sages and
|
||||
virtuous people; in Buddhism, it means achieving the qualities of
|
||||
buddhas and bodhisattvas—awakening ourselves and others, and benefiting
|
||||
both ourselves and others. When we have such goals, we will not regard
|
||||
material possessions as everything.
|
||||
|
||||
现代文明在给生活带来便利的同时，也造成从空间到心理的混乱，包括个人生活，也包括社会环境。在这样的大背景下，我们尤其需要强调精神追求。有了丰足的精神世界，才不会被失控的物欲裹挟，从而减少对物质的依赖，以及由执著物质带来的负担、混乱和焦虑。
|
||||
|
||||
Modern civilization has brought great convenience, but it has also
|
||||
created disorder in physical and mental spaces, affecting not only
|
||||
individuals but also society. In today’s world, it is all the more
|
||||
important to cultivate our spiritual life. With a rich inner life, we
|
||||
are less likely to be swept away by uncontrollable material desires.
|
||||
This reduces our dependence on material things and frees us from the
|
||||
burdens, confusion, and anxiety that arise from attachment to them.
|
||||
|
||||
== 2.禅意生活样板
|
||||
<禅意生活样板>
|
||||
== 2、Setting a Model for Chan-inspired Living
|
||||
<setting-a-model-for-chan-inspired-living>
|
||||
通常，我们都是在不知不觉中，过着没有觉察的生活。比如每天身处混乱的环境，物品堆积如山，却习以为常，以为生活本来就是这样。同时还在不停地买买买，买了就往各处塞，似乎也挺方便，没什么不好。之所以会这样，主要是因为没看到美好的环境。
|
||||
|
||||
Most of the time, we go through life without awareness. For example, we
|
||||
may live in cluttered spaces, surrounded by piles of belongings. Yet we
|
||||
take it as normal, assuming that life is simply meant to be this way.
|
||||
Meanwhile, we keep buying more, filling every corner with things,
|
||||
thinking it is convenient and seeing no harm in it. This happens mainly
|
||||
because we have never truly experienced what a beautiful and harmonious
|
||||
environment can be.
|
||||
|
||||
很多人到别院走一走，看一看，会觉得“原来禅意空间这么美”，生起“我也在家里布置一下”的好乐之心。因为禅意生活并不是奢华的生活，很多人都做得起，关键取决于理念。当人们看到这样的空间，感受到在这样的环境中更容易安心，待得更舒服，自然想要仿效。所以我们内心要有美好的样板，如果没看过好东西，可能觉得自己也过得挺好。只有看过好东西，才会看到当下环境和美好生活的距离。
|
||||
|
||||
Many people visit the Amrita Retreat Center, and as they walk around,
|
||||
they often think, “I did not realize a Chan-inspired space could be so
|
||||
beautiful.” It naturally gives rise to the wish to create something
|
||||
similar in their own homes. A Chan-inspired life is not a life of
|
||||
luxury; it is something within reach for most people, and what truly
|
||||
matters is the ideas behind it. When people experience such a space and
|
||||
discover how much easier it is to feel settled and at ease there, they
|
||||
naturally wish to follow that model. For this reason, we need uplifting
|
||||
examples within the mind. If we have never encountered something better,
|
||||
we may feel our current way of living is already quite good. Only after
|
||||
seeing something truly beautiful can we recognize the gap between our
|
||||
present environment and a more wholesome and beautiful life.
|
||||
|
||||
禅意生活的美，主要体现在六点。
|
||||
|
||||
The beauty of Chan-inspired living is reflected in six aspects.
|
||||
|
||||
一是自然的美。所有一切都自自然然，虽然我们用的很多东西是人工制作的，但摆在合适的环境中，和周边融为一体，好像本来如是。这就是“人工不造作”。
|
||||
|
||||
First is the beauty of naturalness. Everything appears simple and
|
||||
unforced. Although many of the things we use are man-made, when placed
|
||||
in the right setting, they blend seamlessly with their surroundings, as
|
||||
if they have always belonged there. This is what we call “crafted yet
|
||||
not forced.”
|
||||
|
||||
二是古朴的美。现在人喜欢买新东西，不愿用旧东西。其实，旧有旧的味道。在我们的道场中，也摆放了很多旧物。这些物品经过岁月的洗礼，带有历史的沧桑感，会让人在使用过程中和往昔产生连结。日本的茶空间讲究侘寂之美，其精神正来自中国禅宗。在以前的禅寺，一张桌子会传几代人，一件衣服会穿几十年，甚至一条毛巾，洗白了还在继续用。本来，这么做只是出于惜福，并非刻意追求古朴，却正好体现了新东西所没有的古朴之美，那是安静的、不带火气的美。
|
||||
|
||||
Second is the beauty of simplicity shaped by time. People today tend to
|
||||
prefer new things and are often reluctant to use what is old. Yet what
|
||||
is old has its own quiet character. In our retreat center, many old
|
||||
objects are placed with care. Having been tempered by time, they carry
|
||||
the depth of history, allowing those who use them to feel a connection
|
||||
with the past. In Japanese tea spaces, people appreciate the beauty of
|
||||
Wabi-Sabi—returning to simplicity and embracing naturalness, simplicity,
|
||||
austerity, and even the beauty of imperfection. This spirit comes from
|
||||
Chinese Chan Buddhism. In traditional Chan monasteries, a single table
|
||||
would be used for generations, a robe worn for decades, even a towel
|
||||
continued in use long after it had faded to white. Such practice arose
|
||||
from cherishing blessings, not from a deliberate pursuit of antiquity.
|
||||
However, it naturally reveals a kind of beauty that new things do not
|
||||
possess—a quiet, settled beauty, free from excess and restlessness.
|
||||
|
||||
三是空灵的美。这是禅意空间非常重要的特点，用品简约，以少为多，颜色不超过三四种，且彼此和谐。这样才能确保空间“单纯不单调，丰富不复杂”。在我们的每个空间，虽然也用不同的材料和颜色，但你在里面待着，感觉很空旷，一点都不凌乱。此外，我们还使用大量玻璃，打破空间边界，把有限和无限统一起来。
|
||||
|
||||
Third is the beauty of openness. This is a defining feature of a
|
||||
Chan-inspired space. The furnishings are simple, using less to achieve
|
||||
more, with no more than three or four colors that remain in harmony with
|
||||
one another. Only in this way can a space remain simple yet not dull,
|
||||
rich yet not complex. In each of our spaces, although different
|
||||
materials and colors are used, the atmosphere feels open and
|
||||
uncluttered. We also make extensive use of glass to dissolve spatial
|
||||
boundaries, bringing the finite and the infinite into harmony.
|
||||
|
||||
四是和谐的美。禅意空间要做到建筑、自然和人三者融合，而不是各自为政。过去，往往做建筑的只做建筑，做景观的只做景观，做装修的只做装修。如果缺乏沟通的话，各种元素就很难统一。我们在做别院时，理念就是把房子变成环境的一部分，把环境变成房子的一部分，使内外成为整体。在房子里，也如身处自然一般，能充分感受树木、山水带来的气息。
|
||||
|
||||
Fourth is the beauty of harmony. A Chan-inspired space seeks to
|
||||
integrate architecture, nature, and people into a whole, rather than
|
||||
letting each exist in fragmentation. In the past, architects focused
|
||||
only on buildings, landscape designers on gardens, and interior
|
||||
decorators on interiors. Without collaboration, these elements could
|
||||
hardly come together as a unified whole. In creating the Amrita Retreat
|
||||
Center, our aim was to make the buildings part of their surroundings and
|
||||
the surroundings part of the buildings, so that inside and outside merge
|
||||
as one. Within the buildings, you can still feel immersed in nature,
|
||||
sensing the living presence of trees, mountains, and water.
|
||||
|
||||
五是安静的美。从内部空间到外在环境，不喧嚣、不混乱、不浮躁。这不仅关系到建筑和环境的元素，也关系到使用者的素质。为什么大家会感到，走进别院很容易静下心来？因为我们建造时就赋予它寂静的内涵，而在使用过程中，大家每天在这里禅修，带着正念生活，时时都在给空间赋能。所以这里的每一块石头、每一片木板、每一个房间都是有磁场的。走在这里，就会感受到这种加持力。
|
||||
|
||||
Fifth is the beauty of stillness. From the interior space to the
|
||||
surrounding environment, there is no noise, no disorder, and no
|
||||
restlessness. This depends not only on architectural and environmental
|
||||
design, but also on the people who use it. Why do people find it so easy
|
||||
to feel calm the moment they step into the Amrita Retreat Center?
|
||||
Because from the very beginning, the space was created with a quality of
|
||||
stillness. In daily use, through meditation and mindful living, we
|
||||
continue to nurture this quiet energy. Over time, every stone, every
|
||||
wooden plank, and every room seems to carry its own subtle energy. As we
|
||||
walk through the space, we can naturally feel a kind of quiet support
|
||||
and subtle uplift.
|
||||
|
||||
六是自在的美。禅意建筑不仅是一个房子，一个生活空间，身处这样的环境，内心会很自在，有助于修行。
|
||||
|
||||
Sixth is the beauty of ease. Chan-inspired architecture is more than a
|
||||
house or a living space. In such an environment, the mind naturally
|
||||
feels at ease, and the environment itself becomes supportive of one’s
|
||||
practice.
|
||||
|
||||
禅意设计构建的美好生活，我们已经做出了样板。相信大家看到这个样板，有了这份向往之后，也想要改变自己，改变当下的环境，让生活富有禅意。如果没有样板，没有对比，就容易活在习以为常中。
|
||||
|
||||
We have created the Amrita Retreat Center as a living example of a
|
||||
beautiful life shaped by Chan-inspired design. Seeing such a model, a
|
||||
sense of aspiration naturally arises. Many will be inspired to improve
|
||||
themselves and their surroundings by bringing the spirit of Chan into
|
||||
everyday life. Without seeing a better possibility, it is easy to remain
|
||||
within what has simply become familiar and habitual.
|
||||
|
||||
== 3.有正念生活
|
||||
<有正念生活>
|
||||
== 3、Living with mindfulness
|
||||
<living-with-mindfulness>
|
||||
前面说到对物品的管理、对空间的管理、对人际关系的管理，以及对内心的管理。其中最难的是什么？就是从认识自己到改变自己。
|
||||
|
||||
Earlier, I spoke about managing items, daily routines, interpersonal
|
||||
relationships, and the mind. Which of these is the most difficult? It is
|
||||
the step from understanding ourselves to transforming ourselves.
|
||||
|
||||
如果做一个调查，问问大家：你对当下的生活满意吗？可能很多人觉得不满意。比如对自己的生活习惯、行为模式、所处环境、人际关系等，总有这样或那样的不满，真正什么都满意的人很少。不满意，意味着大家也想改变，让自己变得更美好。可改起来并不容易，原因是什么？
|
||||
|
||||
If we were to ask everyone, “Are you satisfied with your life right
|
||||
now?” many would probably say no. We may feel dissatisfied with our
|
||||
habits, behavioral patterns, surroundings, or relationships. In one way
|
||||
or another, there is always something we are not content with. It is
|
||||
rare to find someone who is truly satisfied with everything. This
|
||||
dissatisfaction reveals our wish to change—to become better versions of
|
||||
ourselves. Yet changing is never easy. Why is that?
|
||||
|
||||
首先是缺少智慧，虽然想改，但不知道怎么改；其次是缺少能力，虽然知道改什么，但就是做不到。这也是人最大的两个问题，就是看不清自己，管不住自己，只是活在串习中，活在贪嗔痴带来的习惯、兴趣、爱好，以及对世界形成的依赖、执著中。
|
||||
|
||||
First, a lack of wisdom. Although we wish to change, we do not know how.
|
||||
Second, a lack of capacity. Although we know what needs to be changed,
|
||||
we find ourselves unable to act. These are the two fundamental problems
|
||||
we face—we do not see ourselves clearly, nor are we able to guide or
|
||||
restrain ourselves. We simply live within our ingrained habits, within
|
||||
the interests and preferences shaped by greed, hatred, and ignorance,
|
||||
and within the attachments and dependencies we have formed toward the
|
||||
world.
|
||||
|
||||
修习正念，可以帮助我们改变由内而外的一系列问题。因为所有串习的根源就是心，心理学叫作自动导航。怎么从自动导航的惯性中跳出？正念就是把我们带回当下，让心回归觉知，安住觉知，不断熟悉内在清明的心。当正念日益强大之后，妄念的力量随之减弱，我们就有能力改变自己。
|
||||
|
||||
The practice of mindfulness can help us transform our problems from the
|
||||
inside out. All habitual patterns arise from the mind itself —what
|
||||
psychology calls the autopilot mode. How can we step out of this
|
||||
autopilot mode? By practicing mindfulness, we constantly bring our minds
|
||||
back to the present moment, allowing them to return to awareness, abide
|
||||
in awareness, and become increasingly familiar with the clarity within.
|
||||
As mindfulness grows stronger, the influence of delusive thoughts
|
||||
gradually weakens, and we gain the inner strength to bring about real
|
||||
change.
|
||||
|
||||
不管是觉察自己，还是阻止轮回串习，乃至重新建立健康、清净的生活方式，都离不开正念。没有正念，我们是很难做好静心整理的。
|
||||
|
||||
Mindfulness is essential whether we are observing ourselves, stepping
|
||||
beyond habitual patterns of samsara, or cultivating a healthy and pure
|
||||
way of life. Without mindfulness, we can hardly engage in
|
||||
Mindful Organizing effectively.
|
||||
|
||||
== 4.有方式方法
|
||||
<有方式方法>
|
||||
== 4. Cultivating Skillful Methods
|
||||
<cultivating-skillful-methods>
|
||||
这次的养成营，主要为我们介绍怎么做静心整理。虽然前面讲了四大整理，但本次的重点是物品整理。这是需要一套方法的。关于这个问题，教研组立足于社会整理收纳的经验，再赋予静心的内涵、正念的内涵，形成了升级版的静心整理。
|
||||
|
||||
This training camp introduces the practice of Mindful Organizing. While
|
||||
we previously explored the four aspects of organizing, this session
|
||||
focuses on organizing items, which requires skillful methods. To meet
|
||||
this need, the program team has drawn on the experience of conventional
|
||||
organizing and decluttering practices, integrating it with the spirit of
|
||||
mindfulness to create an enhanced approach to Mindful Organizing.
|
||||
|
||||
其过程，首先是心智建设，了解整理的利益和不整理的过患；其次是对物品的选择，分门别类；然后调整心灵频道，带着正念的用心去做；同时通过对家具、工具的有效使用，帮助我们把每个空间展现得整洁有序；最后，还要做好日常维护。
|
||||
|
||||
The process begins with cultivating right understanding—seeing the
|
||||
benefits of organizing and the drawbacks of neglecting it. Next comes
|
||||
selecting items and sorting them into clear categories. Then we bring
|
||||
the mind into a state of mindfulness and carry out the process with
|
||||
awareness. At the same time, by using furniture and tools effectively,
|
||||
we can keep each space clean and orderly. Finally, it is important to
|
||||
maintain this order in daily life.
|
||||
|
||||
当我们带着正念去做，整理就是正念的修行。有了清净的环境，也更有利于静心，有助于禅修。
|
||||
|
||||
When we organize with mindfulness, the act itself becomes a practice of
|
||||
mindfulness. A clean and orderly environment, in turn, supports inner
|
||||
calm and meditation.
|
||||
|
||||
= 四、静心整理的意义
|
||||
<四静心整理的意义>
|
||||
= IV. The Significance of Mindful Organizing
|
||||
<iv.-the-significance-of-mindful-organizing>
|
||||
这是一个非常接地气的项目，和每个人的生活息息相关。我们做这个项目的意义，主要体现在四个方面。
|
||||
|
||||
This is a very down-to-earth program, closely connected with everyone’s
|
||||
daily life. The significance of this project can be seen in four key
|
||||
ways.
|
||||
|
||||
第一，可以让生活更有序。不管生活物品，还是作息时间、人际关系、心灵世界，都离不开整理。有效的整理，可以让我们的生活乃至人生，变得清晰而有质量。
|
||||
|
||||
First, it brings greater order to life. Whether it concerns the items,
|
||||
daily routines, interpersonal relationships, or inner world, every
|
||||
aspect of life depends on Mindful Organizing. When practiced
|
||||
effectively, organizing makes both our daily living and our life clearer
|
||||
and more refined.
|
||||
|
||||
第二，可以让空间更禅意。打造一个禅意空间，相对来说比较容易，而且可以托付给设计师。但能不能保持，就取决于我们自己。如果保持不好，东西越来越多，再清净的禅意空间也会变成仓库。而且因为收纳家具少，会显得更凌乱。如何维护禅意空间？必须有清净心，把简朴生活落到实处。在此基础上，进一步带着正念生活，任何物品使用后及时归位，让空间复原。像我们的义工之家，房间基本没什么东西，每张床铺非常整洁。包括各个公共空间，都能够保持得很禅意。因为大家在道场过着简朴的生活，同时有健康生活五大管理，不断提醒我们带着正念行事，加上静心整理的方法，空间就能得到有效维护。
|
||||
|
||||
Second, it helps bring a Chan-inspired ambience to our living space.
|
||||
Creating a Chan-inspired space is relatively easy and can be entrusted
|
||||
to a designer. But maintaining it depends on ourselves. If we fail to do
|
||||
so, as our belongings accumulate, even the most serene Chan‑inspired
|
||||
space will turn into a storeroom. Because such spaces often have limited
|
||||
storage, any clutter becomes more noticeable.
|
||||
|
||||
How can we preserve a Chan-inspired space? We must keep a pure mind and
|
||||
put a simple way of living into practice. On this foundation, we should
|
||||
live mindfully—returning each item to its place after use and allowing
|
||||
the space to return to order. Take our Volunteer Center at the Amrita
|
||||
Retreat Center as an example. The rooms contain very few things, every
|
||||
bed is kept tidy, and the common areas retain Chan-inspired ambience.
|
||||
Everyone at the Amrita lives a simple lifestyle and acts with
|
||||
mindfulness while following the Five Disciplines of Healthy Living.
|
||||
Hence, with methods of Mindful Organizing, the space can be well
|
||||
maintained.
|
||||
|
||||
第三，可以让内心更清净。静心整理的目的，不只是让环境清净，关键是让内心清净。当我们带着正念去整理，也在引导自己清理内心的散乱、妄想、躁动。所以静心整理本身就是正念的修行，带着清净心去做，在维护环境的同时，也能让内心被滋养。
|
||||
|
||||
Third, it brings greater clarity to the mind. The purpose of Mindful
|
||||
Organizing is not only to create a clean environment, but, more
|
||||
importantly, to purify the mind. When we organize with mindfulness, we
|
||||
also clear away inner distractions, delusion, and restlessness. In this
|
||||
way, Mindful Organizing itself becomes a practice of mindfulness. As we
|
||||
clean the environment with a pure mind, our minds are nourished in
|
||||
return.
|
||||
|
||||
第四，静心整理的最高意义是让生命觉醒。为什么静心整理有这么大作用？因为静心整理是带着正念做事，而正念能让生命觉醒。事实上，只要保有正念，做任何事都是和觉醒相应的。
|
||||
|
||||
Fourth, the highest purpose of Mindful Organizing is to support the
|
||||
awakening of life. Why does this practice hold such power? That is
|
||||
because Mindful Organizing is carried out with mindfulness, and
|
||||
mindfulness is what awakens life. In truth, whenever mindfulness is
|
||||
present, whatever we do is aligned with awakening.
|
||||
|
||||
静心整理是禅意生活的重要内容。以上，从什么叫静心整理，到需要整理什么、如何做好静心整理、认识静心整理的意义四个方面，提供一些想法供大家参考。我想，这个项目会很有市场。希望养成营的同学们发菩提心，认真学习，成为项目骨干，干出爆款，走向国际，把东方静心整理的智慧传到全世界。
|
||||
|
||||
Mindful Organizing is a vital part of Chan-inspired living. In this
|
||||
talk, I have shared thoughts on four aspects: what is Mindful
|
||||
Organizing, what needs to be organized, how to practice Mindful
|
||||
Organizing effectively, and its significance. I believe this program has
|
||||
great potential. I hope everyone in the training camp will give rise to
|
||||
bodhicitta, study diligently, and become key members who help it grow
|
||||
and create outstanding work. May these efforts bring the wisdom of
|
||||
Eastern Mindful Organizing to the world.
|
||||
|
||||
Reference in New Issue
Block a user