MNDF Wk1-1 This thing called 'mindfulness'
|||||ενσυνειδη
MNDF|Week|||called|awareness and presence
|||||uważność
MNDF Wk1-1 這個東西叫做“正念”
So hello and welcome.
więc|cześć||
那麼你好，歡迎你。
Witaj i zapraszam.
那麼你好，歡迎你。
Since you’ve made it this far, that’s into the first session of the first module of this course, you’ve already made the series of momentous decisions and choices.
поскольку|вы|дошли||||||||||||||||||||||важных|||
この時点で||来た||||||||||その||モジュール1||この||あなたは||||||重要な|||
skoro|ty|dotarłeś|||||||||||||||||||||ważnych|ważnych|decyzji||wybory
||||||||||ενότητα||||ενότητα||||||||||σημαντικές|αποφάσεις||επιλογές
既然您已經完成了到目前為止，進入本課程第一個模組的第一部分，您已經做出了一系列重大決定和選擇。
Ponieważ dotarłeś aż tutaj, do pierwszej sesji pierwszego modułu tego kursu, podjąłeś już szereg ważnych decyzji i wyborów.
เนื่องจากคุณมาได้ไกลขนาดนี้ จึงเข้าสู่เซสชั่นแรกของโมดูลแรกของหลักสูตรนี้ คุณได้ตัดสินใจและตัดสินใจครั้งสำคัญหลายชุดแล้ว
既然您已經完成了到目前為止，進入本課程第一個模組的第一部分，您已經做出了一系列重大決定和選擇。
Most importantly, for whatever reason, you’ve decided that you want to know a little bit more about what this thing called mindfulness actually is.
|importantly||any reason|||||||||||||||||||actually|
|||||||||||||||||||||마음챙김||
||||||||||||||||||||||実際に|
Najważniejsze jest to, że z jakiegokolwiek powodu postanowiłeś, że chcesz dowiedzieć się nieco więcej o tym, czym właściwie jest ta rzecz zwana uważnością.
最重要的是，無論出於何種原因，您已經決定想要更多地了解正念這個東西到底是什麼。
And you’ve even decided, whether you’re fully aware of this or not, that you’d like to experiment on yourself a little in order to explore what this thing called mindfulness feels like for you.
и|||||||||||||||||||||||||||||||||
||||||||||||||||실험하다|||||||||||||||||
||さえ||||完全に||||||||||実験する|||||||||||||||||
||||||||||||||||||||||||εξερευνήσεις|||||||||
你甚至決定，無論你是否完全意識到這一點，你都想在自己身上做一些實驗，以探索這種所謂的正念對你來說是什麼樣的感覺。
In fact, one of the things that’s really exciting for me is that you’re here because you want to be here.
อันที่จริง สิ่งหนึ่งที่น่าตื่นเต้นสำหรับฉันมากคือการที่คุณมาที่นี่เพราะคุณอยากอยู่ที่นี่
事實上，對我來說真正令人興奮的事情之一就是你來這裡是因為你想來這裡。
Now, you could be doing all kinds of other things with your time but, you’re doing this.
現在，你可以用你的時間做各種各樣的其他事情，但你正在做這個。
So, I’m guessing that you’re not being forced to do this although maybe you are and probably you haven’t been prescribed this by your doctor or that maybe you have.
||||||||||||||||||||συνταγογραφ|||||||||
||||||||||||||||||||prescribed|||||||||
だから||||||||||||||||||処方されていない||処方された||||医者|または||||
||||||||||||||||||||предписано|||||||||
|||||||||||anche se||||||||||||||||||
所以，我猜你不會被迫這樣做，儘管也許你是被迫的，而且可能你的醫生沒有給你開這個處方，或者也許你已經這樣做了。
So, there’s something about this thing called mindfulness that has caught your interest and made you think that this might be a good way to spend some of your very precious time.
||||||||||||||||||||||||||||||소중한|
|||||cosa||consapevolezza del momento||||||||||||||||||||||||
所以，有一種叫做正念的東西引起了你的興趣，讓你認為這可能是度過一些非常寶貴的時間的好方法。
As it happens, taking some time to think about why we’re here is actually a pretty good place to start.
実際に|||||||||||||||||||
事實上，花一些時間思考我們為什麼在這裡實際上是一個很好的起點。
The reasons why people become interested in mindfulness can be fascinating in themselves.
||||||||||фасцинующими||
|||||||mindfulness practice|||||
人們對正念感興趣的原因本身就很有趣。
Not only, but also because it’s not immediately obvious to most people.
||||||||παρατηρήσιμο|||
Not only, but also because it's not immediately obvious to most people.
不僅如此，還因為這對大多數人來說並不是立即顯而易見的。
Or perhaps even to anyone, what this thing called mindfulness actually means.
或者甚至對任何人來說，所謂的正念實際上意味著什麼。
What is this thing called Mindfulness, and why are you interested in it?
||||||||||興味がある||
正念是什麼？
As you might expect, I’ve asked this question of quite a few people in the past, some of them students at university, some of them colleagues at conferences, and some of them participants in stress reduction in our cognitive therapy courses that I’ve taught in various contexts.
|||||||||||||||||||||||||συνάδελ||συνέδρια|||||συμμετέ|||μείωση του ά||||γνωστική θεραπεία|||||||
||||||||||||||||||||||||||||||||||||||인지적인||||||||
|||||||||||||||||||||||||||||||||||||||||||insegnato in|||
|||||||||||||||||||||||||||конференциях|||||||||||когнитивной||||||||
正如你所料，我過去問過很多人這個問題，其中一些是大學學生，一些是會議上的同事，還有一些是我的認知治療課程中減壓課程的參與者。環境中教學過。
The answers have been myriad.
|απαντήσεις|||
||||numerous
||||무수한
||||molteplici
||||множество
答案有無數。
Indeed, the answers to this question are so interesting, that entire research projects have been run in order to survey and catalogue the various reasons.
||||||||||||έργα|||||||ερευνήσουν|||||
事實上，這個問題的答案非常有趣，以至於我們已經進行了整個研究計畫來調查和分類各種原因。
You’ll get the chance to explain your reasons to your classmates and to me during this module, but I’d like to spend a little time today talking about some of the reasons that seem to emerge most often.
||||||||||συμμαθητές|||||||||||||||||||||||||εμφανίζονται||
|||||||||||||||||||||||||||||||||||come up||
|||||||||||||||||||||||||||||||||||나타나다||
||||||||||compagni di classe|||||||||||||||||||||||||||
在這個模組中，您將有機會向您的同學和我解釋您的原因，但今天我想花一點時間討論一些似乎最常出現的原因。
Perhaps, you will recognize some of them.
也許，你會認出其中的一些。
It’s interesting to see what we can learn about the representation of mindfulness today from these reasons.
||||||||||αναπαράσταση||||||
有趣的是，我們可以從這些原因中了解到今天正念的表現形式。
Recent studies have asked participants on mindfulness courses to explain their motivations for attendance.
|||||||||||κίνητρα||παρουσία (1
|||||||||||||attending the course
|||||||||||||frequenza al corso
最近的研究要求正念課程的參與者解釋他們參加正念課程的動機。
In most cases, participants are given a list of options that the researchers have pre-selected as reasons that they think should explain the motivations of participants in formal mindfulness interventions.
|||||||||επιλογών|||ερευνητές|||προεπιλεγ|||||||||||||||παρεμβάσεις
|||participants|||||||||||||||||||||||||||
|||参加者1|||||||||||||||||||||||||||
||||||||||||||||||||||||||||||интервенциях
在大多數情況下，參與者會得到研究人員預先選擇的選項列表，作為他們認為應該解釋參與者正式正念介入動機的原因。
In general, the results suggests that the vast majority of people who take up mindfulness do so because they feel that it will help them to reduce negative experiences.
|||||||μεγάλη πλει|||||||||||||||||||||
|||||||большинство|||||занимаются||||||||||||||||
總的來說，結果顯示絕大多數接受正念的人這樣做是因為他們覺得這會幫助他們減少負面經驗。
In fact, about 95% of people recognize this as their motivation for participation.
|||||||||κίνητρο||συμμετο
|||||riconoscono||||||
事實上，大約 95% 的人認為這是他們參與的動機。
This category also includes the aspiration to be calmer to regulate their emotion more effectively and so on.
|κατηγορία||περιλαμβάνει||φιλοδοξία|||ήρεμος||ρυθμίζουν||συναισθή||αποτελεσματικά|||
|||||стремление||||||||||||
這一類也包括渴望更平靜以更有效地調節自己的情緒等等。
About 30% of people hope that mindfulness will allow them to enhance their sense of well-being which also includes aspects such as feeling happier, being more fulfilled, being more self-aware.
||||||||||βελτιώσουν|||||||||||||πιο ευτυχισ|||||||
||||||||||improve||||||||||||||||fulfilled||||
||||||||||향상시키다||||||||||||||||||||
||||||||||migliorare||||||||||||||||||||
||||||||||||||||||||||||||удовлетворённым||||
大約 30% 的人希望正念能讓他們增強幸福感，其中包括感覺更快樂、更充實、更有自我意識等面向。
And perhaps, even having better concentration and focus.
|||||συγκέντ||
也許，甚至可以更好地集中註意力。
And indeed a similar proportion of people really become involved because somebody else has told them that they might like it, or they might enjoy it, it might interest them in some way.
||||доля||||||||||||||||||||||||||||
事實上，類似比例的人真正參與其中是因為其他人告訴他們他們可能喜歡它，或者他們可能喜歡它，他們可能在某種程度上感興趣。
And a minority of people, about 6%, take up mindfulness because they associate it with religious or spiritual cultivation and in particular with Buddhism.
||||||||||||||||||||||Βουδισμός
||small group||||||||||||||||||||Buddhism
||소수|||약|||||||||||||||||
少數人（約 6%）之所以選擇正念，是因為他們將正念與宗教或精神修煉聯繫在一起，特別是與佛教聯繫在一起。
These general responses by people who are taking formally approved and accredited mindfulness courses like Mindfulness Based Stress Reduction, its MBSR, or Mindfulness Based Cognitive Therapy or MBCT do capture quite a few of the most important ways that mindfulness is represented today.
||απαντήσεις||||||επίσημα|εγκεκριμένα||πιστοποιημένα||||||||||||||||ΜΒCT||καταγράφουν||||||||||||εκπροσωπ|
|||||||||||officially recognized|||||||||||||||||||||||||||in which||||
|||||||||||||||||||||||||||||принять|||||||||||||
正在參加正式批准和認可的正念課程（例如基於正念的減壓、MBSR、基於正念的認知療法或 MBCT）的人們的普遍反應確實捕捉到了當今正念表現的一些最重要的方式。
In fact, perhaps you already have a sense of mindfulness as a technique or technology that might help you to cope with or deal with various negative aspects of your life.
||||||||||||τεχνική||||||||||||||||||
||||||||||||||||||||far fronte a||||||||||
事實上，也許你已經有了一種正念意識，作為一種技巧或技術，可以幫助你應對或處理生活中的各種消極方面。
And in fact, it might also help you to enhance various positive aspects of your life.
事實上，它還可能幫助您增強生活中的各個積極方面。
And given how pervasive and popular mindfulness has become in recent years, it’s quite likely that you already know people who have told you about their experiences of mindfulness in these terms.
|||διαδεδομένη||||||||||||||||||||||||||||
|||widespread||||||||||||||||||||||||||||
|||распространённой||||||||||||||||||||||||||||
Und wenn man bedenkt, wie weit verbreitet und populär Achtsamkeit in den letzten Jahren geworden ist, ist es sehr wahrscheinlich, dass Sie bereits Menschen kennen, die Ihnen in diesem Sinne von ihren Erfahrungen mit Achtsamkeit erzählt haben.
鑑於近年來正念變得多麼普遍和流行，您很可能已經認識一些人，他們用這些術語告訴您他們的正念經歷。
But one result from these formal studies that surprises me is the relatively small proportion of people who apparently come to mindfulness for reasons associated with spirituality or religion.
||||||||με εκπλήσσει||||σχετικά||||||||||||||πνευματικότητα||
||||||||||||||||||||||||||spiritual beliefs||
但這些正式研究的一個令我驚訝的結果是，顯然出於靈性或宗教原因而開始正念的人比例相對較小。
Given the amount of mindfulness taught in Buddhist contexts including so-called secular Buddhist contexts, including vipasana or insight meditation centers.
|||||||Βουδιστικές|||||κοσμικός||||βιπάσανα||||
||||||||||||||||insight meditation practice||||
||||||||||||||||vipassana o meditazione||||
||||||||||||светских||||||||
考慮到佛教環境中教授的正念數量，包括所謂的世俗佛教環境，包括內觀或內觀冥想中心。
This is especially surprising.
這尤其令人驚訝。
There are lots of popular reasons for this, which include, for instance, the fact that data like this is usually drawn from populations who attending formal eight week secular mindfulness programs of the kinds that we’ll discuss in module two of this course.
||||||||||||||||||||||||||||||προγράμματα||||||||||||
|||||||||||for example|||||||||||||||||||||||||||||||
|||||||||||||||||||||||||||||||||tipi|||||||||
造成這種情況的原因有很多，例如，這樣的數據通常來自參加正式的八週世俗正念課程的人群，我們將在本課程的第二模組中討論此類課程。
So the population is at these to some extent preselected based on their instrumental motivations that is people learning Buddhist mindfulness are effectively excluded from the data.
|||||||||προεπιλεγ||||εργαλειακές||||||||||αποκλεισ|||
|||||||||pre-chosen||||functional|||||||||||||
Die Population ist also in gewissem Maße aufgrund ihrer instrumentellen Motivation vorselektiert, d. h. Menschen, die buddhistische Achtsamkeit erlernen, sind effektiv von den Daten ausgeschlossen.
因此，這些人口在某種程度上是根據他們的工具動機預先選擇的，也就是說，學習佛教正念的人被有效地排除在數據之外。
Another possible reason is the vagueness of the terms spiritual and religious.
|||||αοριστία||||||
|||||ambiguity||||||
|||||indeterminatezza||||||
|||||неопределенность||||||
另一個可能的原因是精神和宗教術語的模糊性。
Which can mean all kinds of things positively and negatively to different people, and it’s not always clear how or whether these differ from concepts like self cultivation, for instance, which might in turn seem very similar to something like the cultivation of well-being and so on.
|||||||||αρνητικά|||||||||||||διαφέρουν|||||||||||||||||||||||||
||||||||||||||||||||||||||самосовершенствование|||||||||||||||||||||
Das kann für verschiedene Menschen alles Mögliche bedeuten, positiv oder negativ, und es ist nicht immer klar, wie oder ob sie sich beispielsweise von Konzepten wie der Selbstkultivierung unterscheiden, die wiederum sehr ähnlich zu Konzepten wie der Kultivierung des Wohlbefindens usw. erscheinen können.
對於不同的人來說，這可能意味著各種積極和消極的事情，而且並不總是清楚這些與自我修養等概念有何不同或是否不同，例如，自我修養可能看起來與培養幸福感和幸福感等概念非常相似。
Something that is clear from my own experience is that this last question of spirituality is quite often unresolved in the minds of mindfulness practitioners and everyone else.
||||||||||||||||||αδιευκρ|||νουσών|||ασκούμενοι|||
從我自己的經驗中可以清楚地看出，最後一個關於靈性的問題在正念練習者和其他人的心中往往沒有得到解決。
When I say that it’s unresolved, I mean something like this.
Wenn ich sage, dass es ungelöst ist, meine ich so etwas wie das hier.
當我說問題尚未解決時，我的意思是這樣的。
Some people come to mindfulness precisely because they’ve been convinced that it has nothing to do with spirituality.
|||||ακριβώς||||||||||||
有些人開始正念正是因為他們確信正念與靈性無關。
But at the same time fearing that it might have something to do with spirituality.
|||||temendo|||||||||
但同時又擔心這可能與靈性有關。
For these people, the idea of spirituality signifies something like the absence of scientific reason.
|||||||σημαίνει|||||||
|||||||означает|||||||
對這些人來說，靈性的概念意味著科學理性的缺乏。
So while their motivation is not about spirituality per se, spirituality is one of their unresolved concerns about mindfulness.
||||||||само по себе|само по себе|||||||||
|||||||||di per sé|||||||||
Auch wenn ihre Motivation nicht in der Spiritualität an sich liegt, ist Spiritualität eines ihrer ungelösten Probleme im Zusammenhang mit Achtsamkeit.
因此，雖然他們的動機本身與靈性無關，但靈性是他們對正念尚未解決的擔憂之一。
Their fear is that contemporary Mindfulness is somehow in denial about its relationship with spirituality, that it both isn’t and is a spiritual discipline at the same time.
||||σύγχρονη|||||||||||||||||||πρακτική||||
||||современная|||||отказе||||||||||||||дисциплина||||
他們擔心當代的正念在某種程度上否認了它與靈性的關係，它既不是又是一種靈性紀律。
In fact, this kind of lack of resolution is also present in quite a lot of the scholarship about mindfulness which often navigates uncertainly and nervously around questions of Buddhism and Buddhist psychology.
|||||||απόφασης||||||||||έρευνα|||||πλοηγείται|αβέβαια|||||||||
|||||||clarity||||||||||||||||with hesitation|||||||||
|||||||решимости||||||||||научные исследования|||||||||||||||
Tatsächlich ist diese Art von Unentschlossenheit auch in vielen wissenschaftlichen Arbeiten über Achtsamkeit zu finden, die sich oft unsicher und nervös um Fragen des Buddhismus und der buddhistischen Psychologie herum bewegen.
事實上，這種缺乏解決方案也存在於許多關於正念的學術研究中，這些學術研究常常不確定且緊張地圍繞著佛教和佛教心理學的問題。
As though talking too much about what is sometimes called the B word might undermined the scientific credibility of the work being done.
|||||||||||||||||достоверность|||||
Come se||||||||||||||||||||||
Als ob zu viel über das so genannte B-Wort zu sprechen, die wissenschaftliche Glaubwürdigkeit der Arbeit untergraben könnte.
好像過度談論有時被稱為“B”字的東西可能會破壞正在進行的工作的科學可信度。
Underlying this view is a deep seated cultural scepticism in Western societies that forms of knowledge that have originated anywhere other than Europe are unscientific and ultimately muddle-headed.
подлежащий||||||||скептицизм|||||||||||||||||||путаный|
||||||||||||||||||||||||not scientifically valid||||
||||||||scetticismo culturale radicato||||||||||||||||||||
這種觀點的背後是西方社會根深蒂固的文化懷疑論，即起源於歐洲以外任何地方的知識形式是不科學的，最終是糊塗的。
It’s at least partially because of this that practitioners and scholars remain slightly anxious about what kind of knowledge we’re interested in when we’re interested in mindfulness.
||||||||||ученые|||озабочены|||||||||||||
至少部分正因為如此，當我們對正念感興趣時，從業者和學者仍然對我們對哪種知識感興趣感到有些焦慮。
But this is also one of the reasons why mindfulness is so cutting edge, and so exciting.
||||||||||||передовой||||
Mas esta é também uma das razões pelas quais a atenção plena é tão vanguardista e tão excitante.
但這也是正念如此前衛、如此令人興奮的原因之一。
It relies on and builds bridges between different traditions of thinking about and experimenting on human consciousness.
它依賴人類意識思考和實驗的不同傳統，並在它們之間架起了橋樑。
Today, mindfulness emerges as the real child of a global modernity, bringing together knowledge, theory, and method from multiple disciplines, and many regions from around the world.
||||||||||современности||||||||||||||||
||||||||||global modernity||||||||||||||||
如今，正念作為全球現代性的真正產物而出現，匯集了來自世界各地多個學科的知識、理論和方法。
In other words, when we talk about spirituality and the context of modern mindfulness, we need not to be talking about new ages and all the hippie movement but then we might be.
||||||||||||||||||||||||||хиппи||||||
||||||||||||||||||||||||||counterculture enthusiasts||||||
換句話說，當我們談論靈性和現代正念的背景時，我們不需要談論新時代和所有嬉皮士運動，但我們可能會談論。
And we might also be talking about a scientist fear of association with this.
|||||||||paura di associarsi||||
Und vielleicht geht es dabei auch um die Angst der Wissenschaftler vor Assoziationen.
我們也可能談論的是科學家對與此相關的恐懼。
We need not be talking about something that opposes scientific method reason or tool.
我們不需要談論與科學方法理性或工具相反的東西。
Instead, we could be talking about the idea that mindfulness is a kind of consciousness discipline that exists in the intersection of myriad forms of knowledge and inquiry rooted in the creativity and openness of contemporary science.
||||||||||||||||||||пересечении||||||||||||||||
|||||||||||||||||||||||||||indagine|||||||||
相反，我們可以談論這樣一種觀念：正念是一種意識學科，它存在於植根於當代科學的創造力和開放性的無數形式的知識和探究的交叉點中。
In other words, our anxiety about the tension between scientific rationality and spirituality is one of the ways in which mindfulness remains rather mysterious and provocative today.
|||||||||||||||||||||||||провокационной|
||||||||||||||||||||||somewhat|enigmatic|||
|||||||||||||||||||||||||provocatoria|
換句話說，我們對科學理性與靈性之間緊張關係的焦慮是正念在今天仍然相當神秘和挑釁的原因之一。
So even if you’re not someone who worries about this personally, the chances are good that you live in a society in which this is a general concern of modernity.
因此，即使你個人不擔心這個問題，你也很可能生活在一個現代性普遍關注這個問題的社會。
It might be worth actually pausing at this point to ask yourself about your motivation for studying this course.
此時可能值得停下來問自己學習這門課的動機。
In particular, why not check in with yourself right now before we really get started and see how you feel about the possibilities.
特別是，為什麼不在我們真正開始之前立即檢查一下自己，看看您對可能性有何看法。
That, for instance, this journey might be an entirely scientific one.
例如，這次旅程可能是一次完全科學的旅程。
Or that it might also involve elements of the spiritual journey, however we might define that.
|||||coinvolgere||||||tuttavia||potrebbe||
或者它也可能涉及精神旅程的元素，無論我們如何定義它。
Or that it might also be both of these things at once.
或者也可能同時是這兩件事。
How do you feel about that?
你對此有何感想？
The rest of this first module, we’re going to take a brief look at some sketches of what mindfulness means to different people.
|||||||||||||||schizzi|||||||
在第一個模組的其餘部分，我們將簡要介紹正念對不同人意味著什麼。
We’re going to do this in the form of exploring three big archetypes or ideal types that represent popular preconceptions about mindfulness.
||||||||||||архетипов|||||||предвзятости||
||||||||||||ideal models|||||||common beliefs||
我們將以探索三大原型或理想類型的形式來做到這一點，這些原型或理想類型代表了關於正念的流行偏見。
Including some fears, some prejudices, but also some romances about it.
||||предвзятости||||романы||
||||||||storie d'amore||
包括一些恐懼，一些偏見，但也有一些關於它的浪漫。
And then in the rest of this course, we’re going to slowly and systematically work out which elements of these preconceptions stand up to scrutiny.
||||||||||||||||||||предвзятости||||проверки
||||||||||||||||||||||||examination
||||||||||||||||||||||||esame approfondito
然後在本課程的其餘部分中，我們將緩慢且有系統地找出這些先入為主中的哪些要素經得起審查。
And which are simply misconceptions or fantasies.
||||||fantasie
這只是誤解或幻想。
We’re going to look at the figures of the monk, the ninja, and the zombie.
|||||||||||ниндзя|||
|||||||||||stealthy martial artist|||
||||||figure||||||||
我們要看看和尚、忍者和殭屍的形象。
And today we’ve already considered some of the preconceptions of the scientist, our fourth model.
||||||||предвзятости||||||
今天我們已經考慮了科學家的一些先入為主，這是我們的第四個模型。
These sketches which are sometimes ridiculous also provide us with a way into the big question.
|эскизы||||смешные||||||||||
這些有時很荒謬的草圖也為我們提供了解決大問題的途徑。
What the heck is this thing called mindfulness?
||черт|||||
正念這個東西到底是什麼？
At the very least, these preconceptions reveal that there are a number of different and sometimes competing understandings of and associations with mindfulness today.
|||||||||||||||||interpretations||||||
至少，這些先入為主表明，當今對正念有許多不同的、有時甚至是相互競爭的理解和聯繫。
Which can leave us confused or even mystified about what it actually is or even whether it’s actually anything at all.
這可能會讓我們感到困惑，甚至不知道它到底是什麼，甚至它是否真的是什麼。
So, having explored some of these terrain.
||||||территории
||||||terreni esplorati
因此，探索了其中一些地形。
The rest of the course aims to map out and demystified the landscape explaining what this mindfulness thing really looks like today and how we can sensibly talk about it in different ways and in different senses.
||||||||||демистифицировать||||||||||||||||разумно||||||||||
||||||||||make clear||||||||||||||||||||||||||
|||||si propone di|||||||||||||||||||||||||||||||
本課程的其餘部分旨在描繪並揭開神秘面紗，解釋正念這件事在今天到底是什麼樣子，以及我們如何以不同的方式和不同的意義明智地談論它。
