12/02/2026
Why do we practice? 我們為什麼練習？{ 中文在下方 }
I have recently been reading a book compiling the teachings of Zen Master Shunryu Suzuki, and I’ve pulled together a few ideas from one of the chapters:
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Many people think that “non-discrimination” means that each thing is neither good nor bad in itself, and that there is nothing inherently right or wrong, and so one should just intuitively take the path according to one's nature. This understanding is not entirely correct. In fact, we practice non-discrimination by strict discrimination; we practice discrimination beyond discrimination, which includes non-discrimination.
True discrimination means to discriminate that which can be discriminated. That is, true discrimination is to be able to discriminate between what can and cannot be discriminated, and then discriminate only that which can be discriminated. Once you can discriminate in this way, you should also have some practice of non-discrimination. Shunryu Suzuki said that we can dedicate this life, and even the next life (if there is one), to this practice.
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I believe that this concept of “discrimination” resonates with the idea of Viveka in yoga, often translated as discernment. Sometimes we think we are following our true nature, but in reality we are unconsciously driven by habits; sometimes we believe we are remaining objective, yet still carry unnoticed discrimination.
Before we can realize non-discrimination, discernment is our practice. Since it’s called a practice, it is rarely easy, yet it is meant to guide us towards a path that is more free, harmonious, and sustainable—that true freedom. Although this goal may be like the North Star, where we may never arrive, we can keep moving forwards in that direction.
In my teaching, I often use exploring the body’s neutral alignment as a foundational practice. Simply standing upright or sitting tall is already challenging for many people, not to mention the subtle awareness required to feel the neutral alignment of the pelvis, spine, and joints. Some may ask: must we maintain this effortful posture at all times? In fact, practice is deliberately engaging in challenging activities, with awareness and wisdom, during a designated period of time. When you are not practicing, it is perfectly fine to relax a little.
Through deliberately practicing neutral alignment, we can maintain stability and harmony in other asanas, and further cultivate these qualities in the body and mind. The ultimate aim of yoga practice is to help us not lose this stability and harmony when we return to daily life, facing various tasks and challenges.
最近正在閱讀一本匯集鈴木俊隆禪師講課的書，整理其中一篇的幾段文字和大家分享：
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許多人認為「無分別心」的意思是：萬事萬物本身無所謂好壞，沒有什麼是本質上對或錯的，因此人只需依照自己的本性直覺選擇道路即可。這樣的理解並不完全正確。事實上，我們是透過嚴謹的分別來修習無分別；我們所實行的分別，是超越分別的分別，其中也包含了無分別。
真正的分別，是分別那些可以被分別的。也就是說，真正的分別，是能夠分辨什麼可以分別、什麼不能分別，然後只對可以分別的加以分別。一旦你能如此分別，同時也應該有某種「不分別」的修行。鈴木禪師說，我們可以用這一生，甚至下一生（如果真有來生的話），來修習這件事。
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我認為這裡的「分別」，可以和瑜伽所說的Viveka（常譯為明辨）相互呼應。有時我們以為自己正在順應本心，卻是受著慣性牽引而不自覺；有時我們以為自己正保持客觀，卻帶著未察覺的分別心。
在能夠體現無分別心之前，明辨是我們的練習。既然稱為練習，自然並不一定容易，卻是為了能夠走在一條更自在、和諧而永續的道路上——那份真正的自由。雖然這個目標可能就像北極星一樣，我們未必真正抵達，只能持續朝著那個方向前進。
我的教學經常以探索身體的中立順位作為基礎練習。單單站直、坐挺，就已經讓許多人感到辛苦，更不用說還要細微地覺察骨盆、脊椎與關節的中立順位。有些人會問：難道無時無刻，都需要這麼費力維持姿勢嗎？其實，練習就是在特定的時間裡，刻意而有智慧的進行一些具有挑戰的事情。所以不是在練習的時候，就放鬆一點吧！
透過刻意練習中立，幫助我們在其他體式中，也保持穩定與和諧，進而在身心中培養這樣的品質。瑜伽練習的最終目標，是讓我們在回到日常、面對各種任務與困難時，仍能不丟失穩定與和諧。
