Contemplate Everything

　　思惟(观)一切

As you proceed with your practice, you must be willing to carefully examine every experience, every sense door. For example, practice with a sense object such as a sound. Listen. Your hearing is one thing, the sound is another. You are aware, and that is all there is to it. There is no one, nothing else. Learn to pay careful attention. Rely on nature in this way, and contemplate to find the truth. You will see how things separate themselves. When the mind does not grasp or take a vested interest, does not get caught up, things become clear.

　　在你持续修行之际，你必须愿意去仔细地审视每一个经验、每一个根门。例如：以一个外尘，如：声音，来修行。听，你的听是一档事，声音是另一档事－－你在觉醒，就是这样而已，什么也没有。学习去投注注意力。这样地来依靠自然，并思惟(观)以寻求真理，你将会看到事物(如：听与声音)是如何自然地分开来的。当心不去执著或感兴趣，也不受到束缚时，一切就会变得很明朗。

When the ear hears, observe the mind. Does it get caught up and make a story out of the sound? Is it disturbed? You can know this, stay with it, be aware. At times you may want to escape from the sound, but that is not the way out. You must escape through awareness.

　　当耳朵听到声音时，审视心。它有没有陷入其中，然後从中造作?它有没有受到干扰?你觉知这点，就待在那儿，然後保持觉醒。有时候，你也许会想逃避声音，但是，这并不是解决之道。你必须藉由觉醒来远离。

Sometimes we like the Dharma, sometimes we do not, but the problem is never the Dharma's. We can not expect to have tranquility as soon as we start to practice. We should let the mind think, let it do as it will, just watch it and not react to it. Then, as things contact the senses, we should practice equanimity. See all sense impressions as the same. See how they come and go. Keep the mind in the present. Do not think about what has passed, do not think, "Tomorrow I'm going to do it." If we see the true characteristics of things in the present moment, at all times, then everything is Dharma revealing itself.

　　有时候，我们喜爱“法”，有时却不然，但问题从来就不在“法”。一旦我们开始修行，我们就可以开始期盼平静，我们应该让心去思惟，让它做它要做的，然後在-旁观看，千过却不能对它有任何反应。如此一来，当事物接触到根门时，我们应该修习对治。视所有的法尘都是一样，看它们如何来、去。将心保持在当下，不要去回忆已过去的，不要想：“明天，我才要去做。”如果我们在当下、一切时中，都看见事物的真实性质，那　，一切事物本身都在显示“法”。

Train the heart until it is firm, until it lays down all experiences. Then things will come and you will perceive them without becoming attached. You do not have to force the mind and sense objects apart. As you practice, they separate by themselves, showing the simple elements of body and mind.

　　将心训练到它稳固、到它放下所有的经验为止。那么，事物会来，不过，你会觉知它们而不执著。你不须要去强迫心和外尘分开。在你修行之际，它们自然会分开来，显露出身与心的基本元素。

As you learn about sights, sounds, smells, and tastes according to the truth, you will see that they all have a common nature-impermanent, unsatisfactory, and empty of self. Whenever you hear a sound, it registers in your mind as this common nature. Having heard is the same as not having heard. Mindfulness is constantly with you, protecting the heart. If your heart can reach this state wherever you go, there will be a growing understanding within you. which is called investigation, one of the seven factors of enlightenment. It revolves, it spins, it converses with itself, it solves,. it detaches from feelings, perceptions, thoughts, consciousness. Nothing can come near it. It has its own work to do. This awareness is an automatic aspect of the mind that already exists and that you discover when you train in the beginning stages of practice.

　　当你依著真理去学习色、声、香、味、触时，你会了解，它们都有其普遍的本质──无常、苦和无我。只要你一听到声音，它就会在你心中记下这个普遍的本质。听到就好像没听到一样。正念不时的与你同在，不时的守护著心。无论你走到哪里，如果你的心能达到这点上，都会有一种成长的领悟在你内心里，也就叫作“审视”──七个开悟因素中的其中之一。心运行、旋转、与自己沟通，心自在、也解脱了受、想、行和识。没有任何东西可以接近心；它有它自己的工作要做。这种觉醒是心原有的一面，你会在你初阶修行的训练中发现。

Whatever you see, whatever you do, notice everything. Do not put the meditation aside for a rest. Some people think they can stop as soon as they come out of a period of formal practice. Having stopped formal practice, they stop being attentive, stop contemplating. Do not do it that way. Whatever you see, you should contemplate. If you see good people or bad people, rich people or poor people, watch. When you see old people or small children, youngsters or adults, contemplate all of it. This is the heart of our practice.

　　不论你看到什么，或做什么，觉察一切。千万不要把禅坐放到一边去休息。有些人认为一结束外相的修行之後，就可以马上停止禅坐，他们停止了警觉、停止了思惟(观)。干万别这　做。不论你看到什么，都应该思惟(观)。如果你看到好人、坏人，富人或穷人，观照就好；当你看到老人或小孩、青年或成年，去思惟(观)这一切。这就是我们修行的核心。

In contemplating to seek the Dharma, you should observe the characteristics, the cause and effect, the play of all the objects of your senses, big and small, white and black, good and evil. If there is thinking, simply contemplate it as thinking. All these things are impermanent, unsatisfactory, and empty of self, so do not cling to them. Awareness is their graveyard; dump them all here. Then seeing the impermanence and emptiness of all things, you can put an end to suffering. Keep contemplating and examining this life.

　　在思惟(观)之中去寻找佛陀，你应该去审视本质、因果、所有外尘的把戏、大小、黑白、善恶，如果有想，只要单纯地视它为想。这一切都是无常、苦、无我的，因此，不要去执著它们。觉醒是它们的坟墓，把它们都丢到这儿来。接下来，彻见一切事物的无常与空性，你便可以结束痛苦了。继续保持思惟(观)和审视这生命。

Notice what happens when something good comes to you. Are you glad? You should contemplate that gladness. Perhaps you use something for a while and then start to dislike it, wanting to give it or sell it to someone else. If no one comes to buy it, you may even try to throw it away. Why are we like this? Our life is impermanent, constantly subject to change. You must look at its true characteristics. Once you completely understand just one of these incidents, you will understand them all. They are all of the same nature.

　　去觉察当好东西来到你面前时的情形，你高兴吗？你应该去思惟(观)那个高兴。或许有件东西你用了一段时间之後，便会开始不喜欢它，而想要把它送掉或卖给别人。如果没人来买，你可能会试图把它丢掉。我们为什么会这样呢？我们的生命是无常的，不断地倾向迁变。你必须去观照其真实本质，一旦你全然地明了这些事件中的一件，你就会全盘地了解了：它们的本质都是一样的。

Perhaps you do not like a particular sight or sound. Make note of that-later, you may like it, you may become pleased with what formerly displeased you. Such things do happen. When you realize clearly that all such things are impermanent, unsatisfactory, and not self, you will dump them all and attachment will not arise. When you see that all the various things that come to you are the same, there will be only Dharma arising.

　　也许你不喜欢某些特别的形色或声音。觉察这点──未来，你可能会喜欢它，你或许自对你以前感到不悦的感到喜悦。这类的事确实会发生。当你清楚地觉悟这一切都是无常、苦和无我时，你会把它们都丢弃，而且执著也不会再生起。当你视一切来到你面前的事物都是一样的时候，生起的就只会是“法”。

Once having entered this stream and tasted liberation, you will not return, you will have gone beyond wrongdoing and wrong understanding. The mind, -the heart, will have turned, will have entered the stream, and it will not be able to fall back into suffering again. How could it fall? It has given up unskillful actions because it sees the danger in them and cannot again be made to do wrong in body or speech. It has entered the Way fully, knows its duties, knows its work, knows the Path, knows its own nature. It lets go of what needs to be let go of and keeps letting go without doubting.

　　一旦进入了这道流和尝到解脱味时，是不会退转的，你已超越了恶行和妄见。心，会转变，会进入这道流，而不会再掉回痛苦之中。它怎　可能会掉落呢，它已经舍弃了恶行，因为它彻见它们中的危害，而且不会疯到去做恶事或说恶语，它已经全然地进入“道”，知道它自己的职责、知道它自己的工作、知道“道”、也知道其本然。心会放下需要放下的，而且毫无迟疑地不断放下。

All that I have said up to now has merely been words. When people come to see me, I have to say something. But it is best not to speak about these matters too much. Better to begin practice without delay. I am like a good friend inviting you to go somewhere. Do not hesitate, just get going. You won't regret it.

　　我所说的到现在为止，都只是文字而已。但当人们来找我时，我必须说些话，可是，这些不要谈太多是最好不过的。最好开始修行，不要迟疑。我就好像一位邀请你到他方的朋友，不要迟疑，只要继续前进，你不会後悔的。