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致觉知者 Chapter One 第一章 IT RAINS HARD ON A COVERED THING 暴雨猛敲尘封的心
 
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CHAPTER ONE 第一章

IT RAINS HARD ON A COVERED THING
IT RAINS HARD ON A COVERED THING
IT RAINS NOT HARD ON AN OPEN THING

在遮蔽的东西上雨显得更猛烈
在遮蔽的东西上雨显得更猛烈
在敞开的东西上雨显得并不大

Today we shall talk about how to end dukkha (suffering) according to Buddhism. The Buddha taught that each of us could come to the very important point of the cessation of dukkha. So I shall talk about a simple and direct method of practice according to my own experience. I can assure you that this method can really release you from dukkha.

今天,我们要谈谈如何遵循佛法来灭苦(dukkha)。佛陀教导我们,每一个人都可以到达一种非常重要的境界,那就是苦的止息。因此,我将根据自己的亲身体验来谈谈一种简单而直接的修行方法。我可以向你们保证,这种方法真的可以让你们从苦中解脱出来。

When we talk about a method to end dukkha, the words are one thing and the practice is quite another. The method of practice is a method of developing sati (awareness) in all positions: standing, walking, sitting and lying. This practice has frequently been called satipatthana (the grounds of awareness), but whatever you call it the point is to be aware of yourself. If you are aware of yourself, then moha (delusion) will disappear. You should develop awareness of yourself by being aware of all your bodily movements, such as turning your hands, raising and lowering your forearms, walking forward and back, turning and nodding your head, blinking your eyes, opening your mouth, inhaling, exhaling, swallowing saliva, and so on. You must be aware of all of these movements, and this awareness is called sati. When you have awareness of yourself, the unawareness, which is called moha, or delusion, will disappear.

当我们谈论灭苦的方法时,语言是一回事,修行又是另外一回事。这种修行方法就是在行、住、坐、卧等一切身体姿势中培养觉性(sati,觉知,awareness)。这种方法常常被称为“念处”(satipatthana,觉知的对象、所缘,the grounds of awareness)。但是不论你如何称呼它,重点是觉知你自己。假使你觉知自己,无明(moha,delusion)就会消失。你们应当借助于觉知自己的一切身体动作来培养自己的觉性,比如翻掌、举起或放下手臂、往返、转头与点头、眨眼、张口、吸气、呼气、吞口水等等。你们必须觉知所有这些动作,这种觉知就称为觉性。当你有觉性时,无明就会消失。

To be aware of the movements of the body is to develop sati. You should try to develop this awareness in every movement. When you are fully aware of yourself, there arises a certain kind of panna (knowing) in the mind that knows reality as it is. To see yourself as you are, to see Dhamma (actuality; the way things are; the truth of nature, of existence). To see Dhamma isn’t to see deities, hell or heaven, but to see oneself turning the hands, raising and lowering the forearms, walking forwards and back, turning and nodding the head, blinking the eyes, opening the mouth, inhaling, exhaling, swallowing saliva, and so on. This roop-nahm. Roop is body, nahm is mind. Body and mind are dependent upon each other. What we can see is roop, and the mind that thinks is nahm. When we know roop-nahm, we know reality as it is. When you see with the eyes, you should be aware of it. When you see with the mind, you should also be aware of it.

觉知身体的动作是为了培养觉性。你们应当尝试在每一个肢体动作当中培养觉性。一旦有了足够的觉性,心中就会生起能够如实了知实相的智慧(panna,knowing)。如实看见自己,看见法(Dhamma,事物的实际状况,自然或者万物的真相,actuality;the way things are;the truth of nature,of existence)。看见法并不是看见神、天堂或地狱,而是看见自己翻掌、举起或放下手臂、往返散步、转头与点头、眨眼、张口、吸气、呼气、吞口水等等。这是“色--名”(roop-nahm)。色是身,名是心。身和心相互依存。我们所看得见的是色,会思考的心则是名。当我们了知名色时,我们就会了知实相。当你用眼睛看时,你应当觉知;当你以心看时,你也应当觉知。

Dhamma is yourself, everyone is Dhamma, whether male or female, Thai, Chinese, or Westerner, each is Dhamma. The practice is with us, and the Teaching of the Buddha can really lead us to the extinguishing of dukkha. Individuals are Dhamma, Dhamma is the individual. When we know Dhamma, we will understand that everything is not as we think it is. Everything is sammuti (supposition). This is the panna that arises so that the real Teaching of the Buddha can be realized. Whether the Buddha existed or not, Dhamma is there. When you really see this you will be beyond your superstitions, once you know that Dhamma is yourself; it is you that lead your own life, not anything else. This is the beginning of the end of dukkha.

法就是你自己,每个人都是法,不论是男人、女人,还是泰国人、中国人或西方人。我们随时都可以修行。佛陀的教法真的能够引导我们达到苦的止息。每个人是法,法是每个人。当我们明了法时,我们就会明白一切事物并非如我们所想的那样。每种事物都是假名(sammuti,supposition)。当智慧生起时,佛陀的教法才能被真正地认识。无论佛陀是否曾经驻世,法都一直存在着。一旦你明白这一点,你就会超越迷信。你知道法就是你自己,是你主导你自己的生命,而非任何其它事物。这是灭苦的开始。

Next we try to develop sati in all our movements in daily life. For example, when we make a fist or open it, we are aware of it. And when we are aware of all our movements, then not knowing, or moha, disappears by itself. When there is awareness of our self, there is no delusion. It is like pouring water into a glass. As we pour the water in, it displaces the air; and when we have filled the glass with water, all the air has gone. If we then pour the water out, air instantly goes back into the glass. Just so when there is moha, sati and panna cannot enter. But when we practice the developing of sati, doing awareness of ourselves, this awareness displaces moha. When there is sati, moha cannot arise. Actually there is no dosa – moha – lobha (anger – delusion – greed). Why not? As you are listening to me talking, how is your mind? Your listening mind is natural, and free from dosa – moha – lobha.

接下来我们可以在日常生活的所有身体动作中培养觉性。例如,当我们握拳或放开拳头时,我们觉知它。一旦我们能够觉知所有的动作,不知道或者无明就会自己消失。当我们觉知自己时,就不会有无明。就像将水倒入玻璃杯中一般。当我们把水倒进去时,水会取代杯中的空气;当玻璃杯装满水时,杯中的空气就完全没有了。倘若我们将水倒出来,空气就会立刻又充满玻璃杯。同样的道理,只要有无明,觉性和智慧就无法生起。一旦我们练习培养觉性,觉知自己,觉知就会取代无明。只要有觉性,无明就不会生起。事实上并没有贪─瞋─痴。为什么?当你们在听我说话的时候,你们的心是什么样的状态?你们聆听的心是自然的,没有贪(lobha,greed)--瞋(dosa,anger)--痴(moha,delusion)。

Now we come to know sasana ("religion"), Buddhasasana ("Buddhism"), papa ("sin"), and punna ("merit"). Papa is stupidity, punna is cleverness or knowingness: when you know, you can relinquish. Sasana is the individual, and Buddhasasana is the satipanna (awareness-knowing) that enters and knows the mind. The word "Buddha" means one that knows. In developing sati in all our movements we develop total awareness in the whole body. When thought arises we see it, know it and understand it. But in the case of common people, they are part of that thought, so they cannot see the thought. Suppose that we are in a mosquito net, which is inside a room of a house. We must first come out of the room and the house to see that we were also inside them. Thought is the same. We cannot see it if we a part of it. We must come out of it in order to see it clearly. When we see it, thought stops.

现在我们要渐渐地知道什么是宗教(sasana,religion)、佛教(Buddhasasana ,Buddhism)、恶(papa,sin)以及善(punna,merit)。恶是愚痴,善则是聪明或智慧──当你明了这些时,你就会放下它们。宗教是个人,而佛教是觉慧(satipanna,awareness-knowing),它能够让我们深入了解心。“佛陀”是知道自己的人。通过觉知所有的动作来培养觉性,我们就会在整个身体中培养出圆满的觉性。当念头生起时,我们看见它、知道它、了解它。但就一般人而言,因为他们是念头的一部分,所以他们无法看见念头。假设我们处在某栋房子某个房间的蚊帐里面,我们必须先从蚊帐里面、房间里面、房子里面走到它们的外面,才能明白我们本来在它们里面。念头也一样。假如我们成为念头的一部分,我们就看不见它。为了清楚地看见它,我们必须从念头里头走出来。当我们看见念头的时候,念头就停止了。

It is just like bringing a cat into our house to get rid of the rats that are disturbing us. Cats and rats are enemies by nature. At first the cat may be very small and very weak, while the rats are large and full of energy. So if the cat pounces on a rat, it is dragged along as the rat runs away, and, after holding on for a while, it must let go. We cannot blame the cat, but we must feed it. We feed the cat often, and soon it is very energetic and very strong. Then, when the rats come, the cat can get them. When the rats are caught they die of shock at once, before the cat eats them. Thought is the same. If we develop sati, then when thought arises we become aware of it, and it stops. The thought does not continue, because we are aware of it. It disappears because we have sati, samadhi (setting up the mind; steadiness of mind) and panna all together at that moment. Sati, or awareness, means to be alert like a cat watching for rats. When thought arises we do not have to be a part of it. It will arise and disappear by itself. When there is sati, there is no moha. When there is no moha there is no dosa – moha – lobha. This is called nahm-roop; nahm thinks, and we know the deception, we know it in time, we know the protection, we know the cure: just this is sati.

这就好像在家里养一只猫来驱赶扰乱我们的老鼠。就天性而言,猫和老鼠互为敌人。刚开始的时候猫可能非常弱小,而老鼠却又大又有力量。此时如果猫扑向老鼠,它会被老鼠拖着跑。追了一阵子之后,猫就不得不放老鼠逃走。我们不能责怪猫,不过我们必须喂养它。只要我们常常喂猫,它很快就会变得非常强壮而有力量。当老鼠出现的时候,猫就能够逮住它们。老鼠被抓到之后,会因为惊吓而在猫吃掉它们之前立刻死亡。念头也是一样。倘若我们能够培养觉性,那么当念头生起的时候我们就会觉知到它,念头会因此而停止。念头就不会持续不停,因为我们看见了它。因为我们在念头生起的那一刻具足觉性、定力(samadhi,setting up the mind; steadiness of mind)与智慧,所以它会消失。觉性意味着像猫盯着老鼠那样地保持着警觉。当念头生起的时候,我们没有成为它的一部分。它们会自行产生,也会自行消失。只要有觉性就不会有无明。只要没有无明,就不会有贪瞋痴。这称为名色。心会思考,而我们则会知道念头的虚妄,并且会及时知道,从而会知道保护自己,我们会知道灭苦的药方:这就是觉性。

Sila ("keeping moral precepts") is normality. Sila is the result of a normal mind. This is the same as sati – samadhi – panna. The method to develop the total awareness that can end dukkha, as I understand it, and as I believe the Buddha taught, is to practice in our daily life. So we need not sit cross-legged with eyes closed. If we sit like that we cannot work. If a thief comes, he will succeed in robbing us, so we should open our eyes, and then we can work at any kind of work and all the time we can practice the developing of sati. Whether we are students, teachers, parents, sons, daughters, policemen, soldiers or government officials, all of us can fulfill our responsibilities while practicing developing sati. Everybody can do their duty practicing developing sati. How? Since we do not sit with eyes closed, we can go on with our duties and see our mind at the same time.

戒(sila,keeping moral precepts)就是平常心(normality)。戒是平常心的结果。觉定慧也是如此。培养能导致苦灭的圆满的觉性之方法就是在日常生活中用功练习。这是我体悟的,我相信这也是佛陀所教导的。因此,我们无须闭上双眼盘腿而坐。如果我们那样子坐着,就无法工作。假如小偷闯了进来,他就会偷走我们的财物,所以我们应当睁开双眼。如此一来我们就能从事任何工作并随时都可以培养觉性。不论是作为学生、老师、父母、儿子、女儿、警察、军人还是政府官员,我们全都可以在培养觉性的时候同时履行职责。每个人都可以在培养觉性的时候同时能履行责任。怎么做到的呢?因为我们并不是闭上眼睛坐着,所以,我们可以在履行职责的时候,同时观照我们的心。

The method to develop the total awareness that can end dukkha, as I understand it, and as I believe the Buddha taught, is to practice in our daily life.

依我的体悟与我深信的佛陀教导,
灭苦的方法是培养圆满觉性,
这方法要在日常生活中练习。

Luangpor Teean 隆波田

 


The mind has no real self. As soon as it thinks, we see it, we know it, we understand it. To develop sati is to shake the knowing element of a person. Everybody has the reality in their own mind, but if we cannot see it we do not understand it, but it is still there. Now if we look we see it. When we see like this, it is called seeing Dhamma. Seeing this kind of Dhamma can get rid of dosa – moha – lobha.

心中并没有真实的自我。只要心一思考,我们就看见它,知道它,了解它。培养觉性就是撼动一个人的认知模式(shake the knowing element of a person)。实相存在于每个人的心中。假使我们没有看见它,就不会了解它,但它却仍然一直存在着。如果我们去看,就会看见它。当我们如此去看,这就称为见法。见法就可以去除贪瞋痴。

Magga (the noble path) is the way of practice leading to the cessation of dukkha. The way of practice is to be aware of thought. Our body works according to our duties and responsibilities, but our mind must see thought. Dukkha arises and, because we do not see it, it conquers and enslaves us, it sits on our head and slaps our face, but if we can see it, know it and understand it, then it cannot defeat us. Dukkha is like a leech that attaches itself to us and sucks our blood. If we try to pull it off it is stubborn, it resists, and we hurt ourselves more. But if we are clever we simply use water mixed with tobacco leaf and lime, and squeeze the water onto the leech. The leech is afraid, and drops off by itself. So we don’t have to tear it out, or to force it, in order to get rid of it. This is the same. Those who don’t know try to stop dosa – moha – lobha, they try to fight and suppress it, but one that knows just has sati to watch the mind and see thought.

圣道(Magga,the noble path)就是能导致灭苦的修行法门。这个修行法门就是觉知念头。我们的身体依我们的职责而工作,但我们的心必须观照念头。苦生起了,因为我们没有看见它,所以它才会征服并奴役我们,才会坐在我们头上并掴我们的脸;不过,如果我们能看见它、知道它并了解它,它就无法击败我们。苦就像水蛭,它贴在我们身上吸吮我们的血。倘若我们试图把它扯下,它会顽强抵抗,使我们更进一步地伤害自己。但是,如果我们聪明的话,我们只要用水混合烟叶和石灰,再将这些水挤到水蛭身上,它就会自己从我们身上掉下来。因此,我们不必为了把它拿掉而企图以强迫的方式将它扯下来。同样的道理,不知道如何断除贪瞋痴的人会尝试与它们搏斗,压制它们,但知道的人会用觉性去看念头。

It is like turning on an electric lamp. A person who does not know about electricity will try at the bulb instead of the switch, so the lamp does not light. But someone that knows about electricity knows how to use the switch, and the lamp lights up. Dosa – moha – lobha is like an electric lamp, the thought is like the switch. The thought is the cause of this derangement. If we want to eliminate the derangement, we come to the thought. When we have sati watching thought, dosa – moha – lobha cannot arise. Actually, there is no moha, no lobha and no dosa. We touch the switch here in order to have light there. We develop sati here in order to end all dukkha. Dukkha arises from moha. When we have sati there is no moha and so no dukkha. When we move our hands we feel, and the awareness of this feeling is sati and when we have sati we are separate from thought and can see thought.

这也和打开电灯类似。不懂电的人会去摸灯泡而不知道打开开关,所以灯不会亮。但是知道的人就会明白如何使用开关,所以能使灯亮起来。贪瞋痴就像电灯,而念头就像开关。念头是内心混乱的根源。如果想消除混乱,就要从念头下手。当我们以觉性观照念头时,贪瞋痴就无法生起。其实并没有贪瞋痴。我们按下这里的开关是为了照亮那边。我们培养觉性是为了灭苦。苦是因无明而生起的。有觉性时就没有无明,所以也就没有苦。当我们移动手部时我们能觉知到,这种觉知就是觉性,当我们有觉性时我们会与念头分离而看见念头。

You should not pay so much attention to the movement, but use sati to watch conceptual thought. Just passively see the thought; do not "stare" at it. When thought arises, let it pass away. Actually there is no moha. Moha arises when we are not aware. It is like when we build a new house, there are no rats, but when we fill the house with things the rats come. Sometimes, when people criticize or blame us, we feel disappointment; in this practice, awareness of the disappointment will arise at the same time, like the cat catching a rat. When we can maintain our mind in this way, dosa – moha – lobha cannot arise. When thought, suffering, or confusion arise, do not try to stop it, but observe it, and we will understand its nature. As soon as thought arises, sweep it away immediately and come to be with the awareness: thoughts, suffering, confused mind, they will go by themselves.

你们不该花太多的注意力在动作上,但要运用觉性观照那些概念思维上的念头。只要被动地看着念头即可,不要“盯”着它。当念头生起时,就让它自然地消失。其实并没有无明。当我们没有察觉的时候,无明才会生起。就好像我们刚盖好一栋新房子时不会有老鼠,可是等到我们在房子里添置家具等各种物品之后,老鼠就来了。有时当人们批评或指责我们时,我们会感到失望、沮丧。但是运用这种修持法门,觉知和失望会同时生起,就好像猫抓住老鼠。只要我们能以这种方式照顾我们的心,贪瞋痴就不会生起。当念头、苦、迷惑生起的时候,不要试图阻止它们,但要观察它们,如此一来我们就会了解它们的本性。念头一生起就立刻扫除它,并保持觉知──念头、苦以及迷惑的心将会自行消失。

Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those that can see thought are near the current to nibbana (extinction of dukkha). Then we will come to a point where something inside will arise suddenly. If the thought is quick, panna will also be quick. If the thought or emotion is very deep, panna will also be deep. And if these two things are equally deep and collide, then there is the sudden breaking-out of a state that is latent in everybody. With this occurrence the eyes, ears, nose, tongue, body and mind are detached from sights, sounds, smells, tastes, touches, and mental objects. It is like uncoupling the drive mechanism of car. When the parts become independent of each other, the car, although it still exists, can no longer be driven.

无论任何时候,当念头生起时,我们会知晓,即使是在睡觉的时候。睡觉时移动身体我们也会知道。这是因为我们有圆满的觉知。当我们能够随时看见念头时,不论那是什么样的念头,我们每次都能战胜它们。能够看见念头的人便趋向于涅槃(nibbana,苦的止息,extinction of dukkha)。之后我们将会到达某种境界,某种内在事件将会突然生起。如果念头很迅速,慧也会很迅速。如果念头或情感很深沉,慧也会很深沉。假使两者同样深沉而互相撞击,那么某种潜藏于每个人之中的状态就会突然出现。此时眼、耳、鼻、舌、身、意会脱离色(sights)、声(sounds)、香(smells)、味(tastes)、触(touches)、法(mental objects)。就好像拆开汽车的驱动机械装置一样,因为零件已经彼此独立了,所以车子虽然还在,却已无法再被开动。

When this state occurs we do not die. We can still work according to our duties. We can eat, drink and sleep. But now, by the law of nature everything is void, and this is the unchangeable law. Suppose there is a rope drawn tightly between two posts, and we cut it in the middle, so that the rope falls apart. If we want to tie it together again, we cannot. If we untie it from a post to tie it in the middle, then we cannot tie it to the post again. This is like the six senses of one that realizes their original nature. When their eyes make contact with an object there is no attachment, just as a screw that is stripped, without threads, cannot become attached.

这种境界出现的时候我们并不会死亡。我们还是能按照自己的责任工作。我们还是能吃、能喝、能睡。但依照不可改变的自然的法则,现在已是对任何事物不再执着。假设有一条绳子紧紧绑在两根柱子之间,我们从中间把它剪断,绳子就会断落。要想再将它在中间绑到一起是办不到的。如果从一个柱子上解下绳子,将它在中间打好结,我们就无法再将它的另一端绑回到柱子上。这就像了悟六根本性的人,他们的眼睛接触到所缘时没有执着,就像一支磨损的螺丝,因为没有螺纹,所以无法再粘着。其它五根也一样。

All of the Buddha’s Teaching aims to put an end to dukkha. If we do not understand this we will be in doubt about his Teaching, and speculation about rebirth, heaven, hell, and so on, speculation that should be ignored, will plague our mind. The Teaching of Buddha is timeless, and is not limited by language, race, nationality, or religion. According to the Satipatthana-sutta, if you practice satipatthana continuously, like a chain – that is, to develop sati at all moments – then arahatta (extinction of dukkha), or the attainment of the anagami ("non-returner"), can be expected within seven years, or in as short a time as seven month or even seven days. If you develop sati according to the method I have explained, and have sati continuously like a chain, then in at most three years dukkha will be diminished by sixty percent, and in some cases completely eliminated. Some may achieve this in as little as one year or even ninety days. There is no gladness or sorrow, contentment or discontent. This way to the cessation of dukkha is an easy way. It is difficult because we do not really know. Therefore we have doubt and lack of confidence. When we are confident in every step of practice, it is not so difficult.

佛陀所有教导的目标只有一个:灭苦。如果不明白这一点,我们就会怀疑他的教导,就会困惑于对轮回、天堂、地狱等名相的沉思与推测中。佛陀的教法超越时空,并不受语言、种族、国家或宗教之藩篱所限制。根据《大念处经》(Satipatthana-sutta)的记载,假使你能够像链条一般持续不断地修习四念处(也就是随时培养觉性),那么七年甚至短短七个月或七天的时间之内将可望证得阿罗汉果(arahatta,无苦者,extinction of dukkha)或阿那含果(anagami,不还者,non-returner)。假如你能够依照我所说的方法培养觉性,并如同链子般持续不断地保持觉性,那么最多三年,苦就会减少百分之六十,甚至完全消除。有些人可能会在一年甚至九十天内获得这样的成果。不会有喜悦或悲伤,也不会有满足或不满足。这条通往灭苦的路是一条简易之道。它之所以困难是因为我们没有真正地知道,我们才会有疑惑而缺乏信心。

You can practice it anywhere, but you should really know the practice. If you can assure yourself, then you have a refuge in yourself. Religion means this refuge. If you study books for many years, it will still be theory. But if you really practice, it will not take you so long, and you will know it much better than the theorists. In the Pali texts there are two important mental capacities: the first is sati, calling to mind, and the second sampajanna, awareness of oneself. When you are aware of the movements of your hand, you have both sati and sampajanna. The fruit from doing this is very great: it is incalculable. You cannot buy non-suffering, but must practice by yourself, until it arises by itself, because it is already there.

只要我们对修行的每一步都有信心,就不会有困难。你可以在任何地方修行,但是必须真正掌握练习方法。倘若你能为自己提供保障,那你就是自己的皈依处。信仰(religion)意味着皈依处(refuge)。即使你钻研书本多年,那也只是理论罢了。但假若你能真正地实践,不用多长时间,你会比理论家知道得更多、更深入。巴利文经典中记载了两种重要的心的品质:第一种是正念(sati,calling to mind),第二种是正知(sampajanna,awareness of oneself),也就是觉知自己。当你觉知你的手部动作时,你就同时具足正念和正知。这种修行的成就是巨大的,是无法估量的。“不苦”是金钱买不到的,你必须亲自去实践,直到“不苦”自己生起,因为它本已存在。

Making merit and keeping precepts are like unhusked rice, which is inedible, but useful because we can use it to grow next year’s crop. Making ourself calm is like husked but uncooked rice, and is still inedible. There are two kinds of calmness. The first is samatha (concentration; one pointedness) calmness, the second vipassana (seeing the true nature of personal existence) calmness. In doing samatha meditation you must sit still, close your eyes, and watch your inhalations and exhalations. When the breathing becomes very subtle, sometimes you are not conscious of the breath, and you feel very calm; but the dosa – moha – lobha cannot be eliminated, because there is still not-knowing, and you are not aware of thought. But vipassana meditation can get rid of dosa – moha – lobha, and this kind of calmness can be experienced anywhere and at any time. So we do not have to sit with eyes and ears closed. Our eyes can see, our ears can listen, but when thought arises we see it. This kind of calmness is latent in everybody.

做功德与持戒就像未去壳的稻米,不能吃,但是很有用,因为我们可以用它们来播种,然后于来年收获。使自己平静就像已去壳但尚未煮熟的稻米,还是不能吃。有两种平静:第一种是奢摩他(samatha,专注,制心一处,concentration; one pointedness),第二种是毗婆舍那(vipassana,如实观照,seeing the true nature of personal existence)。修习奢摩他时,你必须闭上双眼静静坐着,并注意自己的入息出息。当呼吸变得非常细微时,有时会感觉不到呼吸,而且会觉得非常平静;但贪瞋痴仍无法消除,因为仍有无明,你并没有察觉念头。而修毗婆舍那则可以去除贪瞋痴,我们可以在任何时间、任何地点体验这种平静。所以不一定要闭上眼睛、塞住耳朵地坐着。我们可以用眼睛看、用耳朵听,念头生起时我们看得见它们。这种平静潜藏于每个人之中。

Our mind is originally clean, illuminated and calm. That which is not clean, illuminated and calm is not our mind. It is kilesa (defilement). We try to conquer this kilesa, but in actuality there is no kilesa at all. So how can we conquer it? The only thing that we can do is just to see original mind clearly, to encounter the thought clearly. When we see the mind clearly, there is no moha.

我们的心本来就清净、明亮和寂静。不清净、不明亮、不安定的不是我们的心,而是烦恼(kilesa,染污,defilement)。我们试图战胜烦恼,其实并没有什么烦恼,所以我们怎么能战胜它呢?我们唯一能做的只是清楚地观照原本的心,清楚地看念头。只要我们能清楚地观照心,就不会有无明。

The word "clean" indicates the mind’s natural state, not stained or covered by anything. We have satipanna penetrate into the mind and see it, knowing it to be stable and unaffected by anything. This is the cleanness of the mind. The illumination of the mind is like having a bright light that allows us to go in safety wherever we may go. In this radiance we see our life-mind all the time, every minute, every second, every instant. This is the illumination of the mind. "Calm" means cessation, the cessation of dosa – moha – lobha, of all agitation and difficulty; the cessation, too, of seeking any method or system. We need no longer look for a teacher because we really know, for and by and in ourself. When we really know the mind, we know it to be clean, illuminated and calm at all times.

“清净”(clean)这个词是指心没有被污染和遮蔽时的自然状态。当我们以觉慧去洞察心并看清它时,便知道心原本是寂静的,如如不动的。这就是心清净。这明亮的心就像耀眼的光芒,能让我们安全地抵达任何地方。在这样的光芒的沐浴下,我们每一分、每一秒、每一剎那都能够看到我们的生命之心。这就是心的光芒。“寂静”则意味着息灭,亦即贪瞋痴的息灭,一切骚动与烦恼的息灭,同时也是对任何法门或体系的追寻的息灭。我们不再需要寻找老师,因为我们自己真的知道了。当我们真正知道心时,我们就会知道它一直都是清净、明亮和寂静的。

When we know the mind, we know how dukkha arises and how dukkha ceases. We know thought every time it thinks. We are even aware of our heartbeat. And whatever our movements are, we know them. We know by watching naturally, without strain or tension. The knowing is very quick: it is quicker than lightning, quicker than electricity, quicker than anything. The knowing is the same as panna, the same as satipanna; sati and samadhi and panna, they are all the same. The panna really knows everything. Even when the slightest sound occurs, we know it. The wind touches our skin, we know it. Thought arising in any manner, we know it. When the thought is deep, the panna is also quick. However quickly thought arises, the panna knows the thought. This is called paticcasamuppada (dependent co-arising).

当我们看到了念头后,我们就会知道苦如何生起、苦如何息灭。每当思考的时候,我们都会看到它。我们甚至会觉知自己心的跳动。无论肢体如何移动,我们都能知道。我们能够轻松地、毫无紧张与压力地自然地知道。这样的知道非常快,不但快过电流和闪电,而且比任何事物都要快。这种知道与智能相同,与觉慧相同;与觉、定、慧也相同,它们是相同的。这种智慧知道一切。即使是最轻微的声音,我们也会知道。风吹拂我们的肌肤时,我们知道。任何一种念头生起,我们也知道。念头深沉的时候,智慧也是迅速的。无论念头生起得多么快,智慧都会知道它们。

When there is no avijja (not­knowing), the structure that gives rise to dukkha is broken, because the knowing is there. You may have heard that the Buddha cut his hair just once and it never grew again. This is a riddle. When hair is cut, it cannot attach itself again. This is analogous to cutting off avijja so that it cannot arise again. This is the inviolable law of nature, just like the rope that, stretched between two posts, cannot be tied once it has been cut. When we see this point, we know that it is latent within each person. Then why is it so difficult? It is not difficult, but it is also not easy. It is difficult and it is easy.

这被称为缘起智(paticcasamuppada,dependent co-arising)。没有无明(avijja,not- knowing)时,产生苦(dukkha)的环链就断裂了。这是因为有觉性在。你们或许听说过佛陀只剃过一次发,头发便不再生长了。这是一个谜语。头发一旦被剪掉就无法附着了。这和斩断无明使它无法再生起很类似。这是不可违反的自然规律,就像紧紧地栓在两根柱子之间的绳子,一旦被剪断就无法再连接了。认清这一点,我们就会知道它潜藏于每个人之中。然而修行为什么难?事实上修行并不难,但也并不容易。它既困难又容易。

There is a saying in northeastern Thailand, "the poor are rich, the rich suffer." Why suffer? Why poor? The rich are rich in money alone, but poor in not seeing their own nature. The poor are rich with law of nature. Money cannot bring anybody to this point. Every person has the same ability to reach this point, because everybody has it. It does not mater whether we are woman or man, Thai, Chinese or Westerner, and it is not dependent on religious belief. We all have the same original mind. This is the law of nature, just as everybody is composed of the same four elements. I can assure you that each and every person can practice, but you must have a sincere mind.

泰国东北部有句谚语说:“贫穷者富有,富有者受苦。”为什么受苦?为什么贫穷?因为富有的人只是在金钱上富有,他们却因不能看见自己的本性而贫穷。贫穷者虽物质财富上贫乏,因能看见自己、懂得这种自然规律而内在富有。金钱无法将任何人带到这样的境界。每个人都有同样的能力,能够到达这种境界,因为这种境界人人本具。这与我们是女众还是男众,是泰国人、中国人还是西方人无关,而且也与宗教信仰无关。我们全都具足相同的本性,这是自然法则,正如每个人都是由四大所组成。我可以向你们保证,每一个人都能修习,但是你们必须有一颗真诚的心。

I believe the saying that Dhamma existed before the arising of the Buddha. The Buddha was the first one to discover it. Before the Buddha, Dhamma was concealed. The Buddha only uncovered Dhamma. This true nature exists in every person. When you stand up, this nature stands up with you. When you sit, it also sits. When you sleep, it sleeps along with you. When you go to the toilet, it accompanies you to the toilet. It goes everywhere with you, so you can practice everywhere. So you should know how to practice: you should know how to see thought. When you know the source of thought, this is a very important point. From this point the way will reveal itself.

我相信法在佛陀出世之前就一直存在着。佛陀是法的第一个发现者。在佛陀之前,法存在着但不为人所知,直到佛陀发现了它。这种真实本性存在于每一个人之中。当你站起来,它随你站起来;当你坐下时,它随你坐下;当你睡觉时,它随你睡觉;当你上洗手间时,它随你上洗手间。无论你到哪里它都跟随着你。所以,你可以随时随地练习。你应当知道如何修习──你应当知道如何观照念头。看到念头的来源是一个非常重要的起点。正道会从这个起点开始自行展现在你面前。

When we have the right view and the right path, then certainly we will reach the goal. In listening to a Dhamma talk, in giving charity, in keeping precepts, in practicing samatha meditation or even vipassana meditation, if we do not reach this goal they are good only in a worldly sense, but not in the real sense. If we do not give charity or keep precepts or practice meditation, and still reach this point, then everything is done, like the sky covering the earth: it covers everything. So the eighty-four thousand discourses in the Tipitaka, the Pali Canon, which is the whole Teaching of the Buddha, are included in this point. If you study the entire Tipitaka, you should come to this point. If you finish the entire Tipitaka but have not come to this point, then you still have doubts, and therefore dukkha.

只要我们具足正见并行正道,一定能达成这一目标。无论听法、布施、持戒、修习奢摩他还是修习毗婆舍那,假如未能达到此目标,那顶多也只是世间的善法,并非真正意义上的善法。假若我们没有布施、持戒,也没有修习禅修,却仍能抵达此境界,那么我们仍然可以说诸事皆已成办,就像天空笼罩大地──它涵盖了一切。因此我们可以说,囊括佛陀所有教法的巴利三藏(Tipitaka)经典中所说的八万四千法门都包含在这一目标中。倘若你研习了所有的巴利三藏经典,你应当能抵达这个目标。但是,假若你研习了全部巴利三藏经典却未达此境界,那么你仍会有疑惑,也因而仍会有苦。

我们不必学习构成巴利三藏经典的经(Sutta ,the discourses of the Buddha)、律(Vinaya,the code of monastic discipline)、论(Abhidhamma,the systematic analysis of the teaching found in the Suttas))三藏,但我们必须达到有觉性的境界。当我们到达这个境界后,自然会明白整个巴利三藏经典。有一次佛陀和一些比丘走在森林中。他抓起一把落叶,然后问这些比丘:“林中叶与我手中叶,哪个多?”比丘们回答说:“林中叶远多于您手中叶,世尊。”佛陀于是说:“我所知法极多,如林中叶。但是,我教给你们的法如掌中叶。”请你们务必了解其中的意义:佛陀只教导苦和灭苦,别无其它。研究经典、布施、持戒、修习止观应该能将我们引导至这一目标,否则它们就没有什么用。一旦达此目标,诸事便皆成办。

Now we do not have to learn any Sutta (the discourses of the Buddha), Vinaya (the code of monastic discipline) or Abhidhamma (the systematic analysis of the teaching found in the Suttas), which together comprise the Tipitaka, but we have to come to an awareness of this point. When we reach this point, we will know the whole of the Tipitaka. Once the Buddha, walking in front of the forest with a number of monks, grasped some dried leaves and asked those monks: "The leaves in the forest or the leaves in my hand, when compared which are more?" The monks answered: "The leaves in the whole forest are much more than the leaves in your hand, venerable sir." The Buddha then said: "Dhamma that I know is great, like the leaves in the whole forest, but Dhamma that I teach you is like a handful of leaves." Please understand the meaning: the Buddha teaches only dukkha and its extinction, nothing else. Studying texts, giving charity, keeping precepts, practicing samatha meditation or vipassana meditation should bring us to this point, otherwise they are useless. When we reach this point, everything is done.

The Dhamma is ourself; it is we that lead our own life, not anything else. This is the beginning of the end of dukkha.

法就是我们自己,
只有我们自己可以主导自己的人生,
没有任何其它东西可以,
这就是灭苦之道的开始。

Luangpor Teean 隆波田


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