Name: 為什麼追逐悟性會讓你陷入痛苦之中？ (Why chasing after enlightenment will trap you in suffering | Robert Waldinger)
Uploaded: 2025-10-30T18:20:04.000Z
Duration: 21 min 27 s

I am a Zen practitioner, and I'm an ordained Zen priest, and I'm a Zen teacher.

我是一位禪修者，也是一位受戒的禪宗僧侶，同時也是一位禪宗導師。

情態副詞

我其實是一位老師，一位禪宗大師。

I teach meditation here in the United States and actually internationally.

我在美國教授禪修，實際上是國際上都在教。

And what I find is that it is enormous benefit in terms of how I think about my own life, other people's lives, how I think about my research, how I think about working with patients everyday.

我發現，這對我如何思考自己的人生、別人的生活、我的研究，以及我每天如何與病人互動，都有巨大的益處。

Zen mindfulness, impermanence and compassion.

It's called sangha in the Buddhist language.

And it's really the idea that we practice learning about ourselves and each other by being in relationships with each other, both during meditation sessions and out there in the world.

這真的是一種想法，就是我們透過彼此的關係，在禪修期間以及在現實生活中，來學習認識自己和彼此。

So we practice with whatever comes up for us.

所以我們練習面對所有出現的狀況。

So if I get annoyed at my friend, I practice with that.

所以如果我對我的朋友感到生氣，我就練習面對那份生氣。

I feel what it feels like in my body and in my brain, and.

我感受它在我的身體和腦袋裡是什麼感覺，然後。

然後我注意到當我生氣時，我會怎麼做。

And then I notice how my friend reacts to me when I'm annoyed.

然後我注意到當我生氣時，我的朋友對我的反應。

All these things are part of this kind of deep dive into what is my experience like of being in a relationship?

所有這些都是深入探討「我在一段關係中的體驗是什麼樣的？」的一部分。

在一段關係中的喜悅是什麼樣的？

One of the principles of meditation is that if we really look at our own lives, our minds are messy and chaotic, and

禪修的一個原則是，如果我們真的檢視自己的生活，我們的思緒是混亂且雜亂無章的，而且

we're not always proud of what we feel or what we think.

我們並不總是對自己的感受或想法感到驕傲。

And we come to accept all of that as just part of being human.

然後我們就能接受這一切，就只是身為人的一部分。

And then what we realize is that everybody is having the same experience.

然後我們會意識到，每個人都有著相同的體驗。

Everybody's minds are messy and chaotic, and

每個人的思緒都很混亂且雜亂無章，而且

everybody has thoughts they're not proud of and impulses they don't like.

每個人都有一些不為自己感到驕傲的想法和不喜歡的衝動。

And when we realize that, we come to have a lot more compassion for ourselves and for other people, There's a lot more acceptance.

當我們意識到這一點時，我們就會對自己和他人產生更多的慈悲心，有更多的接納。

The idea is that we move from a place of wanting the world to conform to what we like and don't like.

我們的想法是，我們從一個希望世界符合我們喜好與不喜好的地方，

We move from that place to not needing other people to be different from who they are, realizing that each of us is just showing up in the world as we are, and

從那個地方轉變，不再需要別人跟他們原本的樣子不同，意識到我們每個人都只是以真實的自己來到這個世界，而且

that's something to be celebrated and accepted.

這是一件值得慶祝和接納的事。

Well, the main explicit goal of Zen is nothing.

嗯，禪修的主要明確目標是「無」。

Now, the side effect of practice is waking up.

而現在，練習的副作用就是覺醒。

Waking up really means understanding more deeply the truth of what it means to be alive.

覺醒的意思是更深刻地理解活著的真相。

The truth, for example, that everything is constantly changing, including me.

例如，真相是萬物都在不斷變化，包括我。

That even the things that look like they are fixed and stable are always in a process of continual change.

即使是看似固定穩定的事物，也總是在持續變化的過程中。

That's really helpful because often we try to fix things.

這真的很有幫助，因為我們常常試圖固定事物。

We try to hold on to things and make them stay the same.

我們試圖抓住事物，讓它們保持不變。

而我們這樣做時，會承受很多痛苦。

So learning about the truth of what we call impermanence relieves a lot of suffering that we inflict on ourselves.

是以，瞭解我們稱之為無常的真相，能減輕我們施加給自己的許多痛苦。

I would rate the concept of impermanence as number one, as the greatest hit of Zen Buddhism.

我會將無常的概念評為第一名，這是佛教禪宗最棒的成就。

Basically, the idea of everything constantly changing means that Bob has no fixed self or identity.

基本上，萬物不斷變化的想法意味著，我們沒有一個固定不變的自我或身份。

I am always in the process of change and I'm always connected with other people and other things in the world that are themselves changing.

我總是在改變的過程中，而且我總是與世界上其他同樣在改變的人事物連結。

And so there's nothing fixed, there's nothing to hold onto in the deepest sense.

所以沒有什麼是固定的，從最深的意義上來說，沒有什麼可以緊抓不放。

And that, on the one hand, that can be scary.

而這，一方面，可能會讓人感到害怕。

On the other hand, it can be an enormous relief because we tell ourselves so many stories about who we are and who we're supposed to be and how the world is supposed to be.

另一方面，這也能帶來巨大的解脫，因為我們告訴自己太多關於我們是誰、我們應該成為誰、以及世界應該是什麼樣子的故事。

And when we really know the truth of impermanence, we let a lot of that go.

當我們真正瞭解無常的真相時，我們會放下很多這些想法。

One of the things that impermanence helps us understand is the ebb and flow of all of our experience.

無常幫助我們理解的一件事，就是我們所有經驗的起伏。

So when we really get that, everything arises and then passes away.

所以當我們真的領悟到這一點時，一切都會生起然後消逝。

That means that my annoyance at this other person is only temporary.

這意味著我對這個人的惱怒也只是暫時的。

It's not going to stay the same no matter what.

無論如何，它都不會保持不變。

All you have to do is watch and an emotion for long enough and you'll see that it changes.

你只需要觀察一個情緒夠久，你就會發現它會改變。

That's helpful when we're caught in the middle of some unhappy relationship, some unhappy argument or something going on with another person where we can fall back on that awareness that it is not going to feel this way forever.

當我們陷入一段不開心的關係、一場不開心的爭執，或是跟別人之間發生了什麼事時，這會很有幫助，因為我們可以依靠「這一切不會永遠這樣」的覺知。

In fact, it's probably not going to feel this way an hour from now, certainly not a day from now or a week from now.

事實上，一小時後可能就不會是這種感覺了，一天後或一週後肯定也不是。

And keeping that long term perspective of impermanence can go a long way to make us feel more accepting of the ups and downs of a relationship in any given moment.

保持對無常的長遠觀點，能大大幫助我們更接受任何時刻關係中的起伏。

The Four Noble Truths are perhaps the most iconic teachings of the Buddha.

四聖諦或許是佛陀最具代表性的教法。

They're translated in many different ways, but they start with the Buddhist statement that life is suffering.

它們有很多不同的翻譯方式，但都源於佛教所說的「生命是苦」。

Or better translated, I think life is unsatisfactory, that there are always aspects to life that we don't like, and

或者我認為更好的翻譯是「生命是令人不滿的」，生命總有我們不喜歡的部分，

that that's an inevitable part of being alive.

這也是活著不可避免的一部分。

And then the second teaching is that the source of suffering is known, that it is greed and aversion, or hatred and ignorance, that suffering can be relieved.

然後第二個教法是，苦的根源是已知的，那就是貪與瞋，或是恨與無明，苦是可以被解除的。

And the fourth truth is that there is a way of life that the Buddha called the Eightfold Path that can help relieve all this suffering in life.

然後第四個真理是，佛陀稱之為「八正道」的生活方式，可以幫助減輕生命中的所有這些苦。

It's often said that the Buddha was teaching that you could get to a point where you never suffer anymore.

人們常說，佛陀教導說，你可以達到一個不再受苦的境界。

Zen does not teach that anybody finally arrives at a place where we don't ever feel pain, where we don't ever feel worry or unhappiness.

禪修不教導任何人最終會到達一個我們永遠不會感到痛苦、永遠不會感到擔憂或不快樂的地方。

Rather, what we can do is learn to be with what's unsatisfactory in life, learn to be with unhappiness, even be with pain in a way that that makes it more bearable, in a way that doesn't layer on optional suffering.

相反，我們可以做的是學會與生命中令人不滿意的事物共處，學會與不快樂共處，甚至以一種能讓它更容易忍受的方式與痛苦共處，一種不會疊加額外痛苦的方式。

The optional suffering being the stories we tell about how unfair it all is, for example, that I have back pain, or how unfair it is that I've got a cold today, that all of these things are workable.

額外的痛苦就是我們講述的關於這一切多麼不公平的故事，例如，我背痛，或者我今天感冒多麼不公平，所有這些事情都是可以處理的。

But Zen teaches that unsatisfactoriness is always there in life and that we do have preferences, that we're never going to completely give up our preferences, but

但是禪修教導說，生命中總有令人不滿意的地方，而且我們確實有偏好，我們永遠不會完全放棄我們的偏好，但是

that what we can do is learn to cling less tightly to our preferences.

我們可以做的是學會不要那麼緊地執著於我們的偏好。

In other words, to insist less that the world be a certain way.

換句話說，減少堅持世界必須是某種樣子。

I mean, think about in relationships, how much we try to insist that someone else be a certain way that we want them to be, how much less we suffer if we let that go and just assume that that person is allowed to show up in the world as they are, and

我的意思是，想想在人際關係中，我們多麼努力地堅持讓另一個人成為我們想要的樣子，如果我們放手，只是假設那個人可以按照自己的樣子出現在世界上，我們會少受多少苦，而且

we're allowed to show up in the world as we are.

我們被允許以真實的樣子出現在世界上。

So this idea of relieving suffering is, in Zen, the idea of being able to face towards suffering, looking at it and living with it in a way that hurts less.

所以，在禪修中，減輕痛苦的概念就是能夠面對痛苦，看著它，並以一種不那麼痛苦的方式與之共存。

Buddhism talks about the idea of attachment, and

it doesn't mean attachment in the way we normally think of it, like just being connected to somebody or something.

這並不是指我們通常所認為的那種執著，例如只是與某人或某事有所連結。

It's really about holding on tightly to a fixed view of something.

它實際上是關於緊緊抓住對某事物的固定看法。

So I'm attached to the idea that there's one true religion or one true political party or one true anything.

所以，我執著於「只有一個真正的宗教」或「只有一個真正的政黨」或「只有一個真正的任何事物」這樣的觀念。

There's a wonderful teaching in Zen about beginner's mind.

禪修中有一個關於「初學者心態」的精彩教導。

Beginner's mind being the idea that we let go of all the stories we tell ourselves, that we're so sure of, that, you know, we become an expert in life and an expert in ourselves.

初學者心態就是我們放下所有關於自己的故事，那些我們深信不疑的故事，你知道的，我們成為生活中的專家，也成為我們自己的專家。

Shunryu Suzuki was a Zen master who had a saying that I love.

鈴木俊隆是一位禪宗大師，他說過一句我非常喜歡的話。

He said, in the beginner's mind, there are many possibilities.

他說，在初學者心態中，有無限的可能性。

And what he meant by that is when we can remain open to many possibilities rather than narrowing everything down and being so sure that we know what's what, that we become open to surprise, open to new ways of Experiencing ourselves and the world that make us suffer a great deal less than when we are so called experts.

他的意思是，當我們對許多可能性保持開放，而不是將一切都縮小，並確信自己知道一切時，我們就會對驚喜保持開放，對體驗自己和世界的新方式保持開放，這些方式能讓我們比所謂的專家承受少得多的痛苦。

And the older I get and the more people call me an expert, the more aware I am of how little I know.

我年紀越大，人們稱我為專家的人越多，我就越意識到自己知道得有多少。

Having a beginner's mind really helps in relationships because it allows us to be curious.

擁有初學者心態對人際關係非常有幫助，因為它讓我們能夠保持好奇。

It allows us to say, okay, there's so much I don't know about this person.

它讓我們能夠說，好吧，關於這個人，我還有很多不知道的地方。

Let me watch closely, let me notice what I haven't seen before about this person.

讓我仔細觀察，讓我注意到我以前從未見過的關於這個人的地方。

Let me find new ways to interact with this person.

讓我找到與這個人互動的新方式。

And that brings a kind of freshness and openness to relationships that can otherwise easily get stale.

這為關係帶來了一種新鮮感和開放性，否則關係很容易變得陳腐。

The best definition I know of mindfulness is simple.

我所知道的「正念」的最佳定義很簡單。

It's paying attention in the present moment without judgment.

這是在當下，不帶評判地專注。

So it's really just paying attention to whatever's here.

所以，這真的只是專注於當下所有的一切。

So right now, for me, that's talking with you, that's the feel of the chair on my back, it's the feel of the air on my skin, it's the sound of my voice kind of reverberating in my head, all of those things.

所以現在，對我來說，就是跟你說話，就是椅子靠在我背上的感覺，就是空氣在我皮膚上的感覺，就是我的聲音在我腦海裡迴盪的感覺，所有這些。

And simply being open to all the experiences that are here right now, not just the little thoughts going on in my mind head.

並且單純地對現在所有在這裡的體驗保持開放，而不只是腦袋裡那些小小的想法。

And so mindfulness asks us to be more expansive, to open our awareness beyond thinking, to everything going on in the world.

所以，正念要求我們更開闊，將我們的覺知從思考擴展到世界上正在發生的一切。

You can work on it right now, you can work on your mindfulness right this moment by simply paying attention to whatever stimuli are reaching you.

你現在就可以開始練習，你此刻就可以練習你的正念，只要單純地注意任何傳遞給你的刺激。

It might be your heartbeat, it might be your breath, it might be the sound of the fan in the room, the traffic outside, anything.

可能是你的心跳，可能是你的呼吸，可能是房間裡風扇的聲音，外面的交通聲，任何東西。

And simply letting yourself be open and receive whatever is here right now.

並且單純地讓自己保持開放，接收現在在這裡的一切。

You can do that when you're sitting in a meeting.

You can do that when you're waiting for an airplane at the airport.

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為什麼追逐悟性會讓你陷入痛苦之中？ (Why chasing after enlightenment will trap you in suffering | Robert Waldinger)

constantly

meditation

enormous

permanent