translation-files/translate-files/从物品整理到心灵整理/mindful-organizing.typ

// Auto-generated from DOCX via pandoc + cleanup
// Reformatted to use lib/mpi-bilingual-template.typ

#import "../lib/mpi-bilingual-template.typ": mpi-bilingual

#show: mpi-bilingual.with(
  title-cn: [从物品整理到心灵整理],
  title-en: [From Organizing Belongings to Organizing the Mind],
  subtitle-cn: [——济群法师 2024年9月28日讲于泰宁甘露别院],
  subtitle-en: [—Lectured by Master Jiqun at Amrita Retreat Center, Taining, September 28, 2024],
)

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。

Mindful Organizing program has been under development for a long time,
and we previously worked on a Decluttering program. Mindful Organizing
and Decluttering can be seen as two separate programs or as two
components of the same program. So, why are we introducing Mindful
Organizing after the Decluttering program? This is because implementing
decluttering is relatively difficult. I have asked our team: Despite the
ongoing social advocacy for decluttering, how many relevant
professionals are there? How many people are genuinely practicing it?
The reality is: not many. For most people, parting with their belongings
is not an easy task, and freeing oneself from material desires is even
more challenging.

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。

Compared to decluttering, organizing aligns more closely with our daily
needs. Organizing is a familiar concept for most people. When our living
or working spaces become cluttered, we try to tidy up to some extent.
The difference lies in how effective the result is and how long it
lasts. Without good habits, the mess may return within a few days if we
do not stay organized. When it is too messy, we tidy up again, thus,
leading to an ongoing cycle of clutter and cleanup.

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。

I have been doing this kind of organizing myself. Visitors from all
around the world bring things, and others send things by mail. I used to
live in Aranya in Xiamen, a small hermitage on a mountainside. The
entire space was only about sixty to seventy square meters, and it was
quite humid. So, I had to do a major clean-up every once in a while,
laying everything out, keeping only what was useful and sharing the rest
with people in need.

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。

As we can see, organizing is essential to maintain a tidy and organized
living space. Most people approach this based on their personal habits,
often lacking a holistic perspective. Especially in today’s world of
material abundance, most households are filled with all kinds of
belongings. Thus, effective organizing requires a certain level of
skill. Otherwise, we might just be moving things from one place to
another or stuffing them into closets and storage spaces, making the
clutter disappear for the moment. However, the mess remains, sometimes
even making it hard to find things when we need them.

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。

How can we organize our belongings effectively so that they are easy to
find, easy to put back, and easy to keep organized? This has become an
essential need for many households. So, professional organizers have
emerged to meet this demand, rising as a popular new career in recent
years. Members of our program team are all professionals in this field.
They have sophisticated methods for categorizing and storing items to
create clean, orderly spaces. Our program aims to elevate these worldly
organizing skills by incorporating Buddhist wisdom, thus upgrading them
to “Mindful Organizing.”

= 一、什么叫静心整理
<一什么叫静心整理>
= I. What is Mindful Organizing
<i.-what-is-mindful-organizing>
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。

First, we need to understand what “Mindful Organizing” truly means. How
does this concept differ from conventional organizing? Conventional
organizing is about creating tidy spaces, bringing visual comfort, and
enhancing the quality of life. However, Mindful Organizing goes beyond
organizing physical items and spaces. It also focuses on organizing
one’s mental environment, achieving not only external cleanliness but
also internal purity.

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。

Conventional organizing relies on worldly experience—categorizing and
storing items to make them convenient to use and easy to maintain. While
this forms the foundation of Mindful Organizing, the distinction is that
we practice with mindfulness, valuing not only the outcome but also the
engagement of the mind in the process. The mindfulness meditation we
advocate aims to integrate mindfulness into all aspects of life. Mindful
Organizing follows the same principle. By bringing mindfulness into the
actions we take and maintaining awareness, we can transform organizing
into a form of meditation and a practice of mindful living.

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。

This approach not only achieves tidiness but also allows us to reflect
on our daily habits, thereby establishing a healthy, orderly lifestyle
grounded in inner clarity. Otherwise, even if we tidy up and achieve
good results now, it may be hard to maintain. Therefore, starting with
organizing our external environment to ultimately achieve a peaceful
mind is the essence of Mindful Organizing.

= 二、需要整理什么
<二需要整理什么>
= II. What Needs to Be Organized
<ii.-what-needs-to-be-organized>
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。

When it comes to organizing, what exactly are we trying to organize?
This question reflects the difference between Mindful Organizing and
conventional organizing.

== 1. 物品需要整理
<物品需要整理>
== 1. Items Need to Be Organized
<items-need-to-be-organized>
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。

Conventional organizing primarily involves sorting out our living and
working essentials. Therefore, when we talk about Mindful Organizing, we
must also address this aspect first.

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。

We live in an era driven by material desires. The entire society is
promoting consumption. Events like the Chinese Double 11 and Double 12
shopping festivals, along with countless themed promotions, bombard us
with advertisements and livestreams. We are stimulated and tempted by
this relentless marketing, which pushes us to buy more and more, often
without realizing it. It is said that some people addicted to shopping
cannot stop purchasing, even though they already own hundreds of outfits
and pairs of shoes—as if they are always missing one more outfit or one
more pair of shoes. But many items end up forgotten with the tags still
on.

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。

Ignoring what we already have and pursuing what we do not yet have has
become common for many. If we fail to be aware of this habit, we might
fall into marketing traps, constantly buying whatever is trendy, even
beyond our capabilities. This can lead to situations where individuals
and families find themselves caught in the cycle of debt. Some might
think they can spend freely as long as they can afford it, but we must
recognize that impulsive purchases are not just about money; they also
harm the environment, both directly and indirectly. All the items we use
are drawn from natural resources, and their production, in turn, causes
varying degrees of pollution in the air, water, and soil.

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？

The ancient Chinese virtue of “cherishing blessings” is particularly
important today. Not only do individuals need to value it, but society
as a whole must also pay attention to it. Our planet has limited
resources, and they are a shared blessing for us and our descendants.
When we over-consume these limited resources and over-exploit the
environment, how will humanity sustain itself? 　　

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？

In our personal lives, shopping without restraint requires ample storage
space and considerable effort to keep things in order. Otherwise, it
creates clutter. Therefore, as we organize our belongings, we should
reflect on whether what we buy brings us ease or becomes an unseen
burden, and whether it truly improves our quality of life.

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。

To study Buddhism is to live with awareness, using wisdom to look deeply
into our present experience through contemplative meditation. Only then
can we recognize the problems associated with excessive reliance on
material goods and their accumulation. They disrupt daily life, harm the
natural environment, and, most importantly, burden the mind. This causes
us to constantly pursue outward while overlooking life’s true needs.

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。

After looking closely at our lives, we may suddenly think, “How did I
end up buying so many things?”—so many that some were never used before
they went moldy, and others were never worn before they no longer fit.
Was any of it truly necessary?​​ By organizing our belongings, donating
what we no longer need, dealing with what is unusable, and using what is
truly useful, we can cultivate a healthy, orderly, and high-quality
life. At the same time, this practice reduces waste and aligns with
sustainable living.

== 2. 作息需要整理
<作息需要整理>
== 2. Daily Routines Need to Be Organized
<daily-routines-need-to-be-organized>
其次，我们需要对作息时间加以管理。

Additionally, we need to manage our daily routines.

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？

Today, when information is everywhere, digital platforms are filled with
short videos and other fragmented content. Once we start scrolling
through our phones, one clip follows another, and before we know it,
several hours have passed. In such an environment, without
self-discipline, we will follow our habitual patterns and waste time on
meaningless browsing. Research shows that when we rely too much on
entertainment that brings instant pleasure, like short videos, our
brains are gradually shaped to keep seeking it, making us more and more
dependent and less able to act freely. On the other hand, many of us
stay busy all day long, yet our lives feel messy and rushed, with too
much left undone. But have we ever asked ourselves this: How much real
quality does this busyness have? How much true nourishment does it bring
to life?

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。

Both of these situations point to one question: are we truly using our
time effectively? This invites us to reevaluate and recognize the real
value of time. Many of us feel little concern about wasting time because
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.