第六章

开始良好

中间优秀

结果奇妙

GOOD IN THE BEGINNING

EXCELLENT IN THE MIDDLE

AND MIRACULOUS IN THE END:
 

通过运动练习培养觉性的目标

THE OBJECT OF THE PRACTICE

OF DEVELOPING SATI THROUGH

THE METHOD OF MOVEMENT

STAGE 1: SUPPOSITIONAL OBJECT

第一阶段：假想的目标(内观所缘，SUPPOSITIONAL OBJECT)

We must know roop-nahm (body-mind), must know roop-acting – nahm-acting, must know roop-disease – nahm-disease. There are two kinds of roop-disease – nahm-disease. With diseases of the body, like headache, stomachache and wounds, we have to go and see the doctor at the hospital. The disease of the mind is dosa – moha – lobha (anger – delusion – greed). For a cure we must depend upon this method of developing sati (awareness).

我们必须知道身--心(roop-nahm，名色，body-mind)，知道身动--心动(roop-acting–nahm-acting)，知道身病—心病(roop-disease–nahm-disease)。有两种病：身病和心病。对于身体的病，如头疼、胃疼、受伤，我们需要到医院去看医生。心病如贪嗔痴(dosa–moha–lobha，anger–delusion–greed)，我们需要借助于培养觉性(sati，awareness)的方法治疗。

Then we must know sammuti (supposition). Whatever sammuti is in the world, know it to the end. Sasana is everyone without exception. Sasana means the teaching of one that knows. Buddhasasana. Buddha means one that knows, one that is awake, one that is blessed with Dhamma, which is sati – samadhi – panna (awareness – setting up the mind–knowing). So we develop panna.

接着我们必须知道假名(sammuti，supposition)，知道世界上所有假名。然后我们必须知道宗教(sasana，religion)，必须知道佛教(Buddhasasana ，佛陀的教导，Buddhism)。毫无例外地，宗教是每个人。宗教意味着一个知道的人的教导。知道法。佛陀意味着一个知道的、觉醒的、见法的人，就是觉定慧。所以我们要培养慧。

Then we must know papa (sin), must know punna (merit). Papa is dark, stupid, not knowing how it is. Punna is clever, knowing, knowing everything. Whoever doesn’t know is called somebody who still doesn’t have punna. End of Stage 1. There will arise an obstacle at this point, because we attach to the knowledge of vipassana-upakkilesa. Vipassana-upakkilesa (defilement of insight) is when we know outside ourself endlessly. We must withdraw. We must not enter thought.

然后我们必须知道恶(papa，sin)，必须知道善(punna ，merit)。恶是阴暗的、愚蠢的，不知道事情是怎么回事。善是聪明的、明白的，知道所有事情。无论谁，只要他还不知道，他就还不是善。

第一阶段结尾，因为我们执着于观中生起的知识(the knowledge of vipassana-upakkilesa)，将会生起一种障碍—观障。这时我们会无休止地想知道自己以外的事情。我们必须从中抽身，不能进入念头。

STAGE 2: TOUCHABLE OBJECT

第二阶段：胜义目标(可触知的目标，TOUCHABLE OBJECT)

Use sati to see thought. When thought arises know it, see it, understand it, and touch it. As soon as thought arises cut it away immediately. Do it like a cat pouncing on a rat. Or like a boxer that, climbing into the ring, must box immediately. The boxer needn’t pay respect to the teacher. Lose or win, the boxer must box. We must not wait for anyone. Or like digging a well. When we find water, it is our duty to scoop out the mud, scoop out the mire, scoop out the water until it is finished. Scoop out the old water to the end. Now new water from inside will come out. We must stir at the edge of the well, clean the edge of the well, clean out the mud, and clean out the mire. Do it often. The water will become clean by itself. When the water is clean, anything that falls into the well we will know, see and understand immediately. The cutting out of thought is the same. The quicker we cut, the better it is.

用觉性去看念头。当念头生起时，知道它，看见它，明白它，并且触及它。念头一生起，立刻切断它，就像猫一看见老鼠立即跳起来扑向它一样，或者像拳击手一听见铃声就立即出手。拳击手不需要因为尊敬老师而不动手。无论胜负，拳击手必须战斗。我们不能等待任何人。就像挖井一样，挖到见水的时候，我们的责任就是将泥巴挖出来，将脏水舀出来，直到将它们清理干净。脏水舀走了，净水就会出现。我们必须搅动井沿，清理井沿，清理泥巴，清理泥浆。不断地这样做，水自然会变清。当水变清了之后，任何东西掉进井里，我们就会立即看见、明白。切断念头也一样，越快切断它越好。

Then let us see vatthu (thingness), see paramattha (mind-touchable), see akara (changingess). Vatthu means things that exist in the world, everything in humans and the mind of humans and creatures. Paramattha means things that really exist, we are seeing, having, being it, right now in front of us, touchable with the mind. Akara means changingess. Suppose we have a full can of dye, originally of one hundred percent quality. If we dye cloth, it will adhere to the material one hundred percent. When we know, we see, we can touch with the mind, the same full can of dye but the quality declines. Take it to dye cloth; it will no longer adhere to the material. This we must really see, must really know.

接下来我们看见所依处(事物，vatthu，thingness)，看见胜义(究竟法，心可触及的实际存在，paramattha，mind-touchable)，明白变异(akara，changingess)。所依处是指存在于世间的一切，存在于人类和人类与所有生灵心中的一切。胜义(究竟法)是指真实存在，我们正看到的、拥有的、存在的、在我们眼前的，可用心触及的。变异意味着变化的。假设我们有一满罐的染料，原来有百分之百的染色力。如果我们用它染布料，它会百分之百地染上。当我们知道、看见、能用心触及时，同是这罐染料，但它染着的功能衰退了。再用它染布，它就不再粘着于衣料上。这点我们必须真正地看见，真正地知道。

Then see dosa – moha – lobha.

然后看见贪--嗔--痴。

Then let us see vedana – sanna – sankhara – vinnana (feeling – percept – conceiving – knowingness), see them, know them, and touch them. Really understand this. We needn’t doubt.

接下来我们看见受、想、行、识(vedana – sanna – sankhara – vinnana，(feeling – percept – conceiving – knowingness)，看见它们，知道它们，触及它们，真正的了解它们。我们不再有疑惑。

Now there will arise a little piti (rapture), but piti is an obstacle in the higher practice of Dhamma. We must not be interested in that piti: we must come to see thought. This is the beginning of the touchable object of this method of developing sati, of one that has panna.

接着生起一点极度的喜悦(piti，法喜，rapture)。然而，在更高级的修法过程中法喜也是一种障碍。我们不能对法喜感兴趣，我们得继续看念头。这就是培养觉性、拥有智慧的胜义阶段的开始。

Continue to see thought. There will occur knowledge, or nana, or nana-panna (the knowledge of full direct awareness-knowing).

继续看念头，将会有知识(knowledge)或智(nana)或者观智(nana-panna，the knowledge of full direct awareness-knowing)生起。

See, know, and understand kilesa – tanha – upadana – kamma ("defilement"/ stickiness – "craving"/ heaviness – attachment – action). Therefore attachment will lose its taste, loosen its grip and fade, just as poor quality dye cannot adhere to material.

看见、知道并明白烦恼、渴爱、执取、业(kilesa – tanha – upadana – kamma ，defilement/ stickiness – craving/ heaviness – attachment – action)之后，执着物就失去它的滋味、失去它的吸引力并逐渐消失，就像质量不佳的染料在物料上无法着色一样。

There will again arise piti. We must not be interested in that piti. Uproot satisfaction and dissatisfaction.

接着会再次生起极度的喜悦。我们不可以对它感兴趣。要把满意和不满意都连根拔去。

Continue to see thought, to see the mind that is thinking. There will occur a kind of nana, to see, to know, and to understand sila (normality), silakkhandha – samadhikkhandha – pannakkhandha  (the gathering together, containing of all normality – setting up the mind – knowing), or adhisilasikkha –adhicittasikkha – adhipannasikkha (the training in the higher ethics – higher mind – higher knowing). Khandha means to contain or to fight. Sikkha means to steamroller into powder or to pulverize to extinction.

继续看念头，看正在思考的心。将会产生一种智慧，看见、知道、明白戒(sila，平常心，normality)、戒蕴、定蕴、慧蕴(silakkhandha–samadhikkhandha– pannakkhandha,the gathering together, containing of all normality–setting up the mind–knowing) 或增上戒学、增上心学、增上慧学(adhisilasikkha–adhicittasikkha –adhipannasikkha ,the training in the higher ethics–higher mind–higher knowing) 。Khandha的意思是容纳或斗争。Sikkha的意思是碾压成粉或粉碎至消灭。

So sila is the tool to get rid of crude kilesa. Crude kilesa is dosa – moha – lobha, kilesa – tanha – upadana – kamma. When these lose their taste, fade, and loosen, then sila occurs.

戒(sila)是去除粗重烦恼的工具。粗重的烦恼就是贪、瞋、痴、烦恼、渴爱、执取、业。当这些失去其滋味、消退、松开之后，戒就会产生。

Samadhi is the tool to get rid of median kilesa. Median kilesa is calmness.

Which is to see, to know and to understand kamasava–bhavasava–avijjasava (under the control of sensuality–being–not-knowing), because this kilesa is median kilesa, which makes the mind calm.

定(samadhi)是去除中等烦恼的工具。中等的烦恼是平静(calmness)。定就是看见、知道，明白欲漏、有漏、无明漏(kamasava–bhavasava–avijjasava，under the control of sensuality–being–not-knowing)。这些是中等烦恼，它们使心平静。

This is one of the objects of this method of developing sati. When we know and see it this way, we will come to know dana (generosity, giving), keeping precepts, and doing kammatthana (meditation) from every angle and every corner.

这是该培养觉性方法的目标之一。当我们知道看见它时，我们将会全面地知道布施(dana，(generosity，giving)、持戒(keeping precepts)、禅修(kammatthana ，meditation)的含义。

There will arise nana-panna in the mind.

接着心中会生起观智。

For a bad bodily action, know how it is papa-kamma  (harmful, benighted action), and, if there really is a hell, into which level we shall fall.

For a bad verbal action, know how it is papa-kamma,  and if there really is a hell, into which level we shall fall.

For a bad mental action, know how it is papa-kamma,  and, if there really is a hell, into which level we shall fall.

For bad bodily, bad verbal and bad mental actions together, know how they are papa- kamma, and, if there really is a hell, into which level we shall fall.

对于身恶业，我们会知道它如何有害，如果真有地狱，将因其堕入哪个层次。

对于语恶业，我们会知道它如何有害，如果真有地狱，将因其堕入哪个层次。

对于意恶业，我们会知道它如何有害，如果真有地狱，将因其堕入哪个层次。

对于身语意综合恶业，我们会知道它们如何有害，如果真有地狱，将因其堕入哪个层次。

For a good bodily action, know how it ispunna-kamma  (beneficial, wise action), and, if there really is a heaven or nibbana, to which level we shall go.

For a good verbal action, know how it ispunna-kamma,  and, if there really is a heaven or nibbana, to which level we shall go.

For a good mental action, know how it ispunna-kamma,  and, if there really is a heaven or nibbana, to which level we shall go.

For good bodily, good verbal and good mental actions together, know how they are punna-kamma,  and, if there really is a heaven or nibbana, to which level we shall go.

对于身善业，我们会知道它如何有益，如果真有天堂或涅槃，将因其去哪个层次。

对于语善业，我们会知道它如何有益，如果真有天堂或涅槃，将因其去哪个层次。

对于意善业，我们会知道它如何有益，如果真有天堂或涅槃，将因其去哪个层次。

对于任何身语意综合善业，我们会知道它们如何有益，如果真有天堂或涅槃，将因其去哪个层次。

End of the object of this method of developing sati. It will be the greatest, most wonderful unfolding, which is in the mind of everyone without exception. If we still do not know it now, when the breathing is nearly finished we most certainly must know. One that is developing sati, developing panna, has nana and knows. But somebody who doesn’t develop sati doesn’t develop panna, when the breathing is nearly finished it will be the same, but they will not know, because they have no nana. To clearly know and really see, not just to memorize or recognize, to know with nana-panna of the real developing of sati, is to be able to assure oneself. It is said that at the end nana will arise. Be careful about abnormalities that may occur. Be aware of yourself. Don’t attach to happiness or to anything that arises. Don’t take happiness, don’t take suffering, but just return to reviewing the object often, from roop-nahm until the end of the object, level by level, and know that the object has steps and stages. Certainly, if you develop sati correctly, the longest time for the practice will be no more than three years, the median time one year, and the quickest time one day to ninety days. We do not have to talk about the fruit of this practice. There is really no dukkha.

接下来就是培养觉性的终极目标。它将是最伟大的、最精彩的展现。它毫无例外地存在于每个人的心中。如果我们现在还不知道，临终前呼吸快要终了时候，我们大部分人将会知道。一个培养觉性与智慧的人，拥有智慧并知道；而没有培养觉性与智慧的人，虽然临终时呼吸快要终了时，面临同样的情况，但他们不会知道，因为他们没有智慧。使用这培养觉性得到的观智去知道，清楚地知道、真正地看见，而不是记忆或认识，，就有能力给自己作出保证。也就是说，到达终点时，智慧会生起。要当心可能会出现的异常情况。觉知你自己。不要粘着快乐或任何生起的东西。苦也不要，乐也不要，只是经常温习目标，从身心目标到胜义目标，一层一层地、一个阶段一个阶段地知道这些目标。可以肯定的是，如果你正确地培养觉性，最长不超过三年，中等时间是一年，最快是一天至九十天。我们不必谈论修行的成果。事实上并没有苦。