薄伽梵歌 13.7
Kshetra Kshetrajna Vibhaga Yoga · 中文翻译
欲、嗔、乐、苦，身之聚合，智与坚忍；此即彼田及其变异，略说如此。
梵文
इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः | एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ||१३-७||
转写
icchā dveṣaḥ sukhaṃ duḥkhaṃ saṃghātaścetanā dhṛtiḥ . etatkṣetraṃ samāsena savikāramudāhṛtam ||13-7||
这节经文是什么意思？
在这首颂诗中，黑天（Krishna）正在向阿周那（Arjuna）解释什么是“田”（身体及物质世界）。他列举了欲望、厌恶、快乐、痛苦、身心聚合体、智慧与坚忍这七个要素。这些构成了我们体验世界的全部场域及其变化。简而言之，这就是构成人类经验基础的生理和心理机制的概要描述。
背后的教义
这段经文属于《博伽梵歌》中的“数论”（Sankhya）哲学体系与“智瑜伽”（Jnana Yoga）的核心教义范畴。它旨在通过区分物质属性（Gunas/Prakriti的变异）与见证者（Purusha/Brahman），帮助修行者从对身心现象的认同中解脱出来，从而获得真正的智慧。
逐字释义
इच्छा desire, द्वेषः hatred, सुखम् pleasure, दुःखम् pain, सङ्घातः the aggregate, चेतना intelligence, धृतिः fortitude, एतत् this, क्षेत्रम् field, समासेन briefly, सविकारम् with modifications, उदाहृतम् has been described
古典注释
These principles form the frame or the skelteton on which the world of forms is built. All these are mental states and treated as properties of the body by the Sankhya school of thought. According to the NyayaYaiseshika schools, these are the inherent alities of the Self. The modifications have a beginning and an end. Only that which is unchanging can be the witness of these modifications. The knower of the field is unchanging. He is the witness of the field and its modifications. Desire is a modification of the mind. It is an earnest longing for an object. It is a Vritti (thoughtwave) born of Rajas which urges a man who has once experienced a certain object of pleasure to get hold of it as conducive to his pleasure when he beholds the same object again. This is the property of the inner sense. It is the field because it is knowable. You enjoy a certain sensual object. The impression of this is produced in the subconscious mind. This impression is vivified or revived through memory or remembrance of the sensual pleasure. Then desire arises to enjoy the object again. Repetition of the sensual enjoyment intensifies the memory and desire. Renunciation of the objects and meditation thin out the impressions and the desires. If anyone gives a description of the beautiful scenery of Badri Narayana or Mount Kailasa at once a desire arises in our minds to vist those places. If a man says that very good sweetmeats and mangoes are available in Bangalore, a desire to get these objects crops up in your mind. Therefore memory of sensual enjoyments and the hearing of the alities of the sensual objects are the root causes of desires. Hope fattens the desires. Hope gives a new lease of life to desires. Desire excites the mind and the senses. Desire makes the mind restless. Desire makes the mind wander in the sensual grooves. An object which is sweet and pleasant to you at one moment produces the very reverse of that sensation at another moment. Everyone of you might have had this experience. Objects are pleasant only when there is a longing for them. But they are unpleasant when there is no longing for them. Therefore desires are the cause of pleasure. If satisfaction arises through enjoyment of the objects, pleasure will cease. If your mind is destitute of desires then you will always enjoy serenity, eanimity, balance or poise in spite of many obstalces or adversities. The foundation of desire is the love of sensual pleasures. Desires run along the path of your inclination, proclivity or tendency or taste. Desire is the fuel. Thought is the fire. If you withdraw the fuel of desire, the fire of thought will be extinguished like an oilless lamp. The intellect becomes impure by association with desires. Hatred is a modification of the mind. It is a negative one. It is a Vritti that impels a man who,experienced pain from a certain object to dislike it when he beholds the same object again. Hatred also is field because it is knowable. The modification that arises in the mind when your desire is not fulfilled is called hatred. Pleasure is agreeable, peaceful, made of Sattva. This is also the field because it is knowable. Pain is disagreeable or unpleasant. It is also the field because it is knowable. Sanghata Aggregate, the combination of the body and the senses or the bundle of the 35 components of the body. Chetana Intelligence is a mental state which manifests itself in the aggregate just as fire manifests itself in a ball of iron. This is also the field because it is knowable. Chetana means consciousness and also the activity of the vital airs. Dhriti Firmness, courage, fortitude. It is a Sattvic modification of the mind. The body, the senses and the mind are sustained by firmness when they are depressed and agitated. The five elements are antagonistic to each other. Water destroys earth. Fire dries up water. Water puts out fire. Wind puts out a lamp (fire). Ether absorbs the wind. The five elements fight amongst themselves and yet they (that have a natural dislike for one another) dwell together ite amicably in the same body. Each element beautifully cooperates with the others in carrying on the common functions of the body harmoniously. Each element nourishes the other elements also with its own alities. Dhriti is firmness or the power by which these fighting elements are held in union and harmony and kept in a state of steadiness and balance. This is also the field because it is knowable. Desire and the other alities that are spoken of in this verse stand for all the alities of the mind. The field that is mentioned in the first verse has been dealth with in all its different forms in the fifth and the sixth verses.
发生在何处
此颂诗出自《博伽梵歌》第13章，背景是俱卢之战的战场上，黑天正在向阿周那传授关于灵魂与物质区别的深奥知识。在此之前，黑天刚刚详细阐述了“田”（身体）和“识者”（灵魂）的概念，并指出阿周那因对亲属生起的情感依恋而陷入困惑。此时战场气氛肃杀，阿周那正处在道德危机中，渴望通过分辨真理来克服内心的犹豫与恐惧。
今日应用
在现代职场高压环境下，当你在截止日期前感到极度焦虑（duhkha）并想放弃时，黑天的教导提醒你要识别这些只是“田”中的变化而非你本质的自我。你可以观察到内心涌现的对失败的厌恶或对成功的强烈渴望（iccha/dvesha），将它们视为需要被管理的心理现象，而不是定义你的事实。通过运用智慧（chetana）和坚忍（dhrti），你能在情绪风暴中保持内在的宁静，做出更清醒的职业决策而非冲动反应。
儿童解释
想象一下你的身体和心灵就像一块大花园（Kshetra）。黑天老师告诉我们，这块花园里会发生很多事情：有时候你会想要得到玩具（iccha），有时候会讨厌做不喜欢的事（dvesha）；当你吃到冰淇淋时会开心（sukha），摔跤时则会疼痛（duhkha）。再加上你身体是由很多部分组成的集合体，你有聪明的头脑去理解事情，还有坚持到底的勇气。这些加起来，就是你这块“心灵花园”里发生的所有故事和变化了！
每日省思
亲爱的朋友，当你今天感到愤怒或极度渴望时，请记住这并非你的本质，而是心田中（Kshetra）暂时的天气变化。就像农夫知道庄稼的起伏是季节使然一样，你也应知晓这些情绪只是感官与心识互动的结果。试着以一份温柔的觉知去拥抱它们，你会发现那个在观察这一切的“田地的守护者”（Kshetrajna）始终安然不动。
今日的修习
此刻，请静坐并观察内心升起的渴望（欲）与厌恶（嗔），以及随之而来的快乐或痛苦。不要评判这些感受，只需像旁观者一样看着它们生起又灭去，体认这只是心之田地的自然波动，而非你真正的自我。
核心教导
- 辨识心田的构成要素
克谢特拉（心之田）并非指身体本身，而是由欲、嗔、乐、苦等十一种心理属性构成的动态场域。理解这些元素是修行的起点，让我们明白情绪和感官体验只是被观察的对象，而非观察者。 - 智与坚忍的修行意义
经文特别将“智”（认知真理的能力）与“坚忍”（Dhṛti，即意志的稳定力）列为心田的关键特质。真正的智慧在于看透这些变化的本质，而坚忍则是让我们在面对苦乐时保持内心不动摇的力量。 - 从认同到超脱
我们常误将身体的感受或情绪的波动视为“我”，但经文指出这仅是田地的变异（Vikāra）。通过区分变化的田地与不变的守护者，修行者能逐渐从对苦乐的执着中解脱出来。
主题
身心二元论情绪觉察苦乐的本质自我认知坚忍的力量解脱之道
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常见问题
为什么黑天将欲望和厌恶列为“田”的变异？
因为欲望（iccha）和厌恶（dvesha）是物质自然属性引发的心理反应，它们像天气变化一样在身体和心智这个场域中升起又落下。将它们视为“田”的一部分，是为了帮助阿周那明白这些情绪并非永恒的自我本质，而是可以被观察和超越的暂时现象。
什么是 dhrti（坚忍），它在解脱道路上起什么作用？
dhrti 指的是在面对痛苦或诱惑时保持内心坚定、不动摇的精神力量。它是“田”中一种重要的变异，能够让人在经历欲望与厌恶的波动时不被淹没，从而维持修行的连续性并最终导向智慧。
这段经文如何帮助现代人应对焦虑和抑郁？
通过教导我们将痛苦（duhkha）视为物质场域的自然变异而非个人的失败或本质，我们可以减少对这些负面情绪的认同。这种视角的转变能让我们以观察者的身份看待情绪，从而减轻心理负担并恢复内在平衡。
“田”与“识者”的区别是什么？
"田"（Kshetra）指的是包括身体、感官、欲望和智力在内的整个物质及经验领域；而"识者"（Kshetrajna）则是观察这一切的灵魂或意识本身。黑天强调，只有区分出谁是体验者（田），谁是观察者（识者），才能获得真正的解脱智慧。