Oppose Your Mind

　　对治你的心

Consider the Buddha's compassion and skill. He taught us after his own enlightenment. Finished with his own business, he got involved in ours, teaching us all these wonderful means. Concerning practice I have followed him, I have made all efforts in seeking, giving up my life to it because I believe in what the Buddha taught-that Path, fruition, and Nirvana exist. But these things are not accidental. They arise from right practice, from right effort, from being bold, daring to train, to think, to adapt, to do. This effort involves opposing your own mind.

　　想想佛陀的慈悲和善巧吧!他在结束自己的本份之後，参与了我们，且教我们所有这些微妙的法门。关於修行，我追随了佛陀，我全力以赴地寻求，并舍身於修行中，因为我相信佛陀所教导的──道、果、涅槃的存在，但是这些都绝非偶然。它们(道、果、涅槃)是由正确的修行、正确的精进、勇猛、大胆的训练、思考、修正、实践而得的。这种精进意指要对治你的心。

The Buddha says not to trust the mind because it is defiled, impure, does not yet embody virtue or Dharma. In all the different practices we do, we must therefore oppose this mind. When the mind is opposed, it becomes hot and distressed, and we begin to wonder whether we are on the right path. Because practice interferes with defilement, with desire, we suffer and may even decide to stop practicing. The Buddha, however, taught that this is the correct practice and that defilement, not you, is the one that is inflamed. Naturally, such practice is difficult.

　　佛陀说，不要相信心，因为它被染污、不清净，还不能代表戒德或法；在我们种种不同的修行中，我们必须对治心。当心受到对治时，它会变得热恼，以致使我们开始怀疑自己是否走在正道上。因为修行被杂染、欲望所阻扰，所以我们痛苦，甚至想停止修行。然而，佛陀教导说，这是正确的修行，受煽动的是烦恼，而不是你。很自然地，这种修行会很困难。

Some meditation monks only seek the Dharma according to words and books. Of course, when it is time for study, study according to the text. But when you are "fighting" with defilement, fight outside the text. If you fight according to a model, you will not be able to stand up to the enemy. The texts only provide an example and can cause you to lose yourself because they are based on memories and concepts. Conceptual thinking creates illusion and embellishment and can take you to the heavens and hells, to the far reaches of imagination, beyond the simple truth here in front of you.

　　有些禅僧只依据文字、经文来寻求法。当然，是读书的时候，就应当照著经文来读。但当你和烦恼“作战”时，将经文丢到一旁去吧!如果你依照一种模式来和烦恼作战，你将抵挡不住敌人。经文只是提供你一个实例，但也可以使你迷失自己，因为它根据的只是记忆和概念。概念或思考会造假相和美化，也会带你上天堂、下地狱，达到想像之极，而使你跟你眼前平易的真理脱离。

If you undertake the training, you will find that at first, physical solitude is important. When you come to live in seclusion, you can think of Sariputta's advice to monks concerning physical seclusion, mental seclusion, and seclusion from defilement and temptation. He taught that physical seclusion is the cause for the arising of mental seclusion, and mental seclusion is the cause for the arising of seclusion from defilement. Of course, if your heart is calm, you can live anywhere, but in first beginning to know Dharma, physical seclusion is invaluable Today, or any day, go and sit far away from the village. Try it, staying alone. Or go to some fearful hilltop by yourself. Then you can begin to know what it is really like to look at yourself.

　　如果你从事修行，你将发现，起初，身体的独处很重要。当你隐居时，可以思惟舍利弗对出家众就生理、心理、烦恼(杂染)、诱惑的独处的建议。他教导说，生理(身体)的独处是导致心理独处的起因，而心理的独处则是远离烦恼的起因。当然，如果你的心平静，你便可安住在任何地方，但在刚开始，了解佛法之初，生理(身体)的独处是非常珍贵的。今天，或任何一天，远离城市去打坐吧!试试看一个人独处，或一个人到恐怖的山顶，那么你便能开始认识，“注视自己”的那种感觉是如何的。

Whether or not there is tranquility, do not be concerned. As long as you are practicing, you are creating right causes and will be able to make use of whatever arises. Do not be afraid that you will not succeed, will not become tranquil. If you practice sincerely, you must grow in Dharma. Those who seek will see, just as those wh, o eat will be satisfied.

　　不要在意心是否平静，只要你在修行，你都是在造正确的因，而且也能去利用任何生起的事物。不要怕不会成功，或不能平静。如果你诚心地修行，就必定会在法上有所成长：那些寻求者都将看见，正如吃的人都会饱一样。

Just Let Go

Do everything with a mind that lets go. Do not expect any praise or reward. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will know complete peace and freedom. Your struggles with the world will have come to an end.