Follow the Dharma to Practice Dharma

　　By Oliver Chang

　　Edited by Steven K. Christopher

　　法随 , 法行

　　作者 张贵人

　　编辑 Steven K. Christopher

　　英译中 汤华俊

　　In December of 2010, Jade Buddha Temple’s English Dharma Group (EDG), and the Insight Meditation Group (IMG), held an unprecedented, self-run, private retreat for 18 days. The intensive, long retreat was sponsored by the American Bodhi Center in Hempstead, Texas.

　　在2010年12月，玉佛寺的英语弘法组和内观禅修组举办了前所未有的18天禅修营。这次长期精进禅修由位于美国休斯敦的菩提中心举办，完全自我管理，不对外招生。

　　Resident monk Ven. Katapunna guided the retreat, conducted interviews for the participating yogis, and held Dharma talks every night.A significant part of the Dharma talks consisted of an extended examination and discussion of the Maha-Pari-Nibbana Sutra (DN 16), which is about the Buddha’s last days and great passing.This is the longest sutra in the Nikaya, and it took more than two weeks of Dharma talks to finish the discussion.

　　菩提中心的常住圆福法师担任指导，负责小参和每晚的佛法开示。佛法开示大部分时间用于分析讨论《大般涅槃经》(《长部》第16经)，此经讲述佛陀入灭前的最后一段弘法日子。这是阿含经中最长的一部经，用了两周多的时间完成此经的讨论。

　　Also during this retreat, students had the honor of emailing additional questions to a well-known meditation teacher, Bhante Sujiva, who lives in Europe.With the help and support of Jade Buddha Temple and the American Bodhi Center, the retreat was a great success.As the retreat began, and the somber gathering of serious-minded yogis settled into the challenging regimen that often accompanies a long retreat. It became clear that the major theme and focus for this retreat would center around one of the Buddha’s most important teachings, “...Follow the Dharma to practice Dharma.”

　　在此禅修期间，学生们很荣幸能够通过电子邮件向远在欧洲的著名禅师舍弃我尊者提问，向他请教我们自己不能解答的禅修问题。在玉佛寺和菩提中心的支持和帮助下，这次禅修营办得非常成功。禅修营是这些精进禅修者的一个庄严肃穆的聚会，禅修开始大家就很快进入状况, 并适应了长期禅修的挑战性的生活方式。“法随法行”显然是这次禅修的主题和焦点，这是佛陀最重要的开示之一。

　　What does this mean?The Sutra states “Paripattia” in Pali, to “... follow the Dharma to practice Dharma.”The former word ‘Dharma‘ refers to the Dharma teaching of Buddha, and the latter word ‘Dharma’ denotes the application of Dharma teaching via the practice of meditation.Put simply, the practice of Insight Meditation must be in accordance with Buddha’s teaching and the Sutra.

　　法随法行是什么意思呢？巴利经文说“Paripattia”，即“法随法行”。前一个“法”字指的是佛陀的教法，而后一个“法”字表示通过禅修实践佛陀的教法。简单说，就是修内观禅必须依据经典并遵循佛陀的教导。

　　Furthermore, the doctrine of Sutra declares, to “...go to the Dharma and yourself as refuge, as your own island.”This means that during practice, you should temporarily put aside what you have previously learned and experienced, and with an open mind, experience the body/mind processes within as your teacher.Listen to and communicate with your own mind and body to totally abide in this very present moment.Be fully aware of what is happening here and now.The nature of reality, the Dharma, is the underlying foundation of the very complex mind-body phenomena in each and every present moment.Realization of the Dharma within is the way to practice mindfulness so as to alleviate sorrow and suffering.

　　经中进一步说，“法洲法依，自洲自依”。这是说在禅修中你应当暂时放下过去的学识和经验，用开放的心态去经历内在的身心过程，以此为师。倾听自己的身心现象并与之沟通，从而达到全然安住于当下，完全觉知此时此地的一切。究竟法的本质，或者说法的本质，是发生于当下每一刹那的非常复杂身心现象的根本机制。从内在去体证法，即培育正念以减轻忧悲苦烦恼。

　　To apply Dharma teaching via the practice of meditation, a basic understanding of what the words ‘dharma practice’ mean is necessary.In addition, a firm, solid knowledge of the rudimentary ‘building blocks’ that will make up the foundation of daily dharma practice also needs to be examined.

　　为了通过禅修实践佛陀的教法，我们需要对“法行”一词具备基本的了解。对日常修行的基本架构，也需有稳固和坚实的知识基础，以下我们将进行分析。

　　What is Dharma Practice?

　　什么是法行？

　　Meditation, or Dharma practice, in Buddhism is a technique for developing one’s mind to gain control over its functions, to focus its attention and strength, and to use it as a tool for gaining insight.The successful development of this skill ultimately leads one to liberation from rebirth and suffering--the attainment of Nibbana.In simpler language, meditation is a skill of mental training.In order to witness the true nature of reality, you must come see it for yourself by direct experience.With diligent practice and hands-on experience, you will begin to understand how mental conditioning can reduce suffering, enhance health, promote better cognitive/emotional functioning, and lead to greater happiness and increased social harmony.

　　在佛法中，禅修或法行是培养心智的技巧，以调控心的作用,聚集专注力，并获得内观智。成功地培育这样的技巧最终将会引领你解脱死与苦──取证涅槃。说得更简单一点，禅修就是一种心智训练的技巧。为了实证究竟法的真实本质，你必须直接体验,以亲见真相。通过精勤修行和实际体验之后，你会明了心智的调控为何可以减轻痛苦、增进健康、发挥更高度认知/情感的功能,并获致更大的快乐和更高度的社会和谐。

　　According to Buddhist doctrine, our minds continually seek out pleasure by clinging to one impermanent object after another.This inclination towards attachment is fueled by delusion, greed, and hatred.Meditation is the only means at our disposal for suppressing defilements.

　　按照佛法的教义，我们的心不断追寻快乐，其模式是一个又一个抓取无常的事物。这种执取的习性为贪、瞋、痴所推动。禅修是我们手中唯一可以镇伏烦恼的工具。

　　There are essentially two types of meditation in Buddhism: Tranquility Meditation (Samatha), and Insight Meditation (Vipassana).The nature of the object chosen will dictate the type of meditation practice to develop.If a yogi chooses an object with a still, stagnant nature to meditate upon, Tranquility Meditation should be practiced to calm down the mind.If the chosen object has an inherent, dynamic, changing characteristic, the practice of Vipassana Meditation is the best approach to see the reality of nature.

　　在佛教中，最基本的禅修有两类：即止禅(Samatha)和观禅(Vipassana)。所选禅观目标的性质决定了你在修哪一类禅法。禅修者若选择静止不动的所缘境，则是宁静其心的止禅。如果所选目标的内在本质是动态的、具有不断变化的特性，则观禅是见实相本质最好的方法。

　　Within the last century, Western science has made a startling discovery.We are part of the world we view!The very process of our observation changes the things we observe.The observer is a participant in the observation process.There is no way to avoid this interaction.This relationship between subject and object is called the Uncertainty Principle in Quantum theory.

　　在上一个世纪中，西方科学有一项了惊人的发现：我们是我们所观察世界的一部分，我们的观察过程本身,改变了我们所观察的事物。观察者是观察过程的参与者。没有任何方法可以避免这种主客观之间的相互作用。这种主客观之间的相互关系, 在量子力学理论中叫作测不准原理。

　　The Eastern empirical science of meditation has practiced this basic principle for more than 25 centuries.With Insight Meditation, the observing mind is a set of events, and the yogi as observer participates in these events every time he/she looks inward. Meditation is ‘participatory observation’.The insight gained from observing an object of meditation depends absolutely on the state of mind of the meditator.What you are looking at is you, and what you see is dictated by how you look!In other words, what you see is actually a reflection of your own mental state.The familiar expression, “Beauty is in the eye of the beholder” says it all.Thus, the process of meditation is an extremely intricate, delicate relationship between the observing mind and the object of meditation.

　　东方禅修的经验科学,实践这个基本原理已经超过25个世纪。在观禅中，能观之心是一系列事件,剎那当下的组合，每次向内观照时，正在禅修这位观察者便参与了这些事件。禅修是“参与性观察的过程”。观察所缘境所得的洞见, 取决于禅修者心智状态(相由心生), 你所看到的是你，你如何看决定了你会看见什么。换句话说，你所看到的实际是一种你自心状态的反映。“情人眼里出西施”这个常用的成语一语道破此中真谛。因此，禅修过程就是能(能观之心)和所(所观之境)相互间极其复杂、微妙关系的展现。

　　The Observing Mind

　　能观之心

　　The mind is not a thing, but a succession of events or activities in a process of flow.It functions invisibly, much like an x-ray.To gain a clear picture of what the observing mind is and how it works, it is best to compare it to the properties of water.It is written, ‘...The path of purification is the waterway...”.If we imagine a large, flowing river, the water represents the observing mind.The water current—the flow of the river—is analogous to consciousness, and the state of the water current—smooth, easy, rough, swirling, or churning—portrays the state of the mind.

　　心智不是一个具体的东西，而是剎那相续、处于流转过程之中的事件或活动。它会起作用却看不见，很像X光射线。为了清晰了解能观之心是什么、如何运作，最好将它比之于水的性质。书中写到：“...清净之道如流水..”。如果我们想象一条奔流的大河，水代表能观之心，水流──大河的流动──就好比心识，而水流的状态——平滑、缓和、动荡、涡旋或搅动——就如心所。

　　Mental states, or the qualities of mind, can be wholesome or unwholesome.Wholesome states of mind, like the mental faculties of consciousness, cultivate power and insight to penetrate through the veil of ignorance.Unwholesome states of mind generate hindrances/defilements by way of the mental toxins of craving, aversion and delusion.Like agitated muddy water, hindrances stand in the way of insight.When the muddy water is calm and still the mud settles to the bottom, leaving clear water.Now, there is clarity.This is similar to the practice of mediation on the path of purification.

　　心所或心识的状态可以是善或不善。善心所，诸如五根五力，能培养心力和内观，穿透无明。不善心所，经由贪瞋痴对心灵的毒害作用，产生盖障/烦恼。盖障障碍内观，就像混浊的泥水让人看不清。当泥水静止不动，泥土沉淀到底部，水就变清，就能看清楚了。禅修的净化之道亦是如此。

　　Consciousness is the root of all things, for all physical and mental events (phenomena) are the act of consciousness.For physical events, it is the nature of mind to always pursue and know the object.The only way to detect mental activity is by awareness, which comes from the knowing function of consciousness.With developed, sharpened awareness, the mind comes to know the objects of mental phenomena.If we are studying and following the Dharma, we know that the objects for the observing mind to contemplate upon can be any activity within the body via the six body sensors.It includes the body/mind processes, the five aggregates, body sensations, feelings (emotions), consciousness, and the Dharma of mental objects (per the Four Foundations of Mindfulness).

　　心识是一切的根本，因为一切身心事件(现象)都涉及心识的运作。心很自然便不断追逐并识知实际事件所缘。侦知心识的活动的唯一途径是觉知，而觉知源于心识的能知功能。有了经过培养变得锐利的觉知，心识就能识知心法的各种所缘。如果我们学习并依法修行，我们就会知道能观之心所观照的目标, 可以是经由六根门显现的一切身体活动; 包括身/心过程、五蕴、身体的觉受、各种感受(情绪)、心识和法念处之法。

　　While it is very good to know that there are so many objects to choose from, it is even more imperative to understand that it is not the chosen meditation object that is the most important.Rather, it is the activity of the observing mind that takes precedence. There is one meditation teacher who points out that the object itself is not important.The mind that is working in the background—working to be aware, i.e., the observing mind—is more important.If the observing is done with the right attitude, the object will be the right object.

　　有众多所缘可以选择固然好，但是更紧要的，是要知道禅修所缘并不是最重要的，能观之心的活动才是。有一位禅师指出所缘本身并不重要，在背景中运作的心识——亦即能观之心如何觉知——更为重要。以正确心态观察所缘，所缘即是正确的所缘。

　　Right Attitude To Meditation

　　禅修的正确态度

　　So clearly, it is evident that developing the right attitude towards meditation is essential for success in your practice.What is the right attitude?How do we learn to develop the skill of observation?The key to success is centered on the practice of mindfulness.Observe the chosen object within, totally in the present moment.Be fully aware of what is happening—here and now.Let go of attachments, and just let things be as they are.Do not add anything to what you see, or miss anything of what you are looking at.Just let it happen naturally, in the ‘do-nothing’ mode.This kind of approach and attitude is called the Four-No Ground Rules of meditative practice:No Expectations, No Judgments, No Comparisons, and No Complaints.

　　这就很清楚了，培养对禅修的正确心态是成功修行的根本。什么是正确的心态？我们如何学习培养观照的技巧？成功的关键是修持正念。观照所选的内心所缘，全然安住于当下，完全觉知此时此地所发生的一切。放下执着，让事情任其本然地发展 (无住)。对所看见的事物不添加任何东西 (不增), 对所观察的事物不遗漏任何东西 (不减)。让一切自然发生，处于“无为而为”状态。这种方法和态度被叫着禅修的四无基本准则：不期待、不评判、不比较和不抱怨。

　　Walking Meditation

　　行禅

　　In modern society, we are used to spending large portions of time watching TV, surfing the internet, etc., so that almost 80% of our sensory stimulation from the outside world is received by/through the eye-door. This why it is easier to develop concentration during sitting meditation.With the eyes closed, 80% of the outer world’s sensory input is immediately shut out.By comparison, developing concentration during walking meditation is much more challenging because the eyes are open, allowing an enormous amount of outer world data to bombard the senses.It is much more difficult to develop concentration and tranquility during walking meditation, but once this skill is achieved,

　　it is very powerful.

　　在现代社会，我们习惯于花大量时间看电视、上网等等，所以外来的感官刺激差不多80%都是通过眼门进来。当你闭上眼睛，80%的外来的感官讯息立即被摒弃在外，因此打坐较易培养定力。相形之下，在行禅中培养定力则难度较高，因为眼睛是睁开的，大量的外界讯息会冲击你的感官。因此在行禅中培养定力和宁静就困难得多，不过一旦掌握了这种善巧，定力变得强而有力, 此时所缘境被定力放大,则容易起观。

　　Brisk walking at a relaxed, uniform pace generates a strong flow of body sensations from the energy faculty of consciousness, and the nature of these sensations are dominated by the water element.As these sensations mature, their flow becomes ‘heavy’ and ‘sticky’, because the paired faculties of energy and concentration are not in balance.

　　以放松和均匀的步伐快步行走，就会经由精进根/力, 产生很强的触觉之迁流。这些触觉本质上是以水大为主。当对这些触觉的观照变得成熟，触觉之流转会变得“沉重”和“粘滞”，这是因为精进根/力和定根/力还不平衡。

　　When shifting from brisk walking to slow walking, the flow of sensation changes again.As greater concentration develops from the gentle, relaxed pace ofslow walking meditation, the mental faculties of energy and concentration begin to develop greater balance, and the sticky, heavy, flowing waves of sensation become lighter and more malleable, and eventually transform into a subtle, surging, undercurrent flow of particles throughout the entire body.

　　从快步行走变成慢步行走，触觉之流会再度发生变化。从慢步经行的轻柔、放松的步伐中会培养出更强的定力，精进根/力和定根/力开始趋于平衡，粘滞、沉重、流动的一波波触觉变得轻盈、柔顺，最终会化成微粒之迁流，微细，似浪涌，如潜流遍及全身。

　　This powerful concentration has two effects: it slows down the speed of the flowing process, and it speeds up the power of awareness.In deep concentration during slow walking, each tiny step transforms into a surge of a flow of particles--tiny vibrations throughout the entire body, and underlying this flow of particles are sensations which are predominated by the water element.Walking speed becomes so slow that it takes almost 10 times longer to walk 30 feet!In deep, concentrated slow walking, a distance that would normally take three minutes to walk would take 30 minutes.

　　这种强劲的定力有两种效果：它放缓流转过程的速度，同时使觉知力变得快捷。在慢步经行的深定中，每一微小步都化成粒子流转的一个浪涌──遍及全身的微细振动，此粒子流转的实质是觉受，是以水大为主的觉受。在处于深定的慢步经行中，通常只需3分钟的就能走过的距离，却需要走30分钟。此时经行的速度变得非常慢，以至于走30英尺的距离需要花10倍长的时间！

　　At some point during slow walking, when concentration has deepened sufficiently, the awareness of subtle sensations shifts gears from the SENSE of sensory cognition to the FEEL of the intuitive sixth sense.This sixth sense ‘feel’ now operates beyond the realm of concepts and becomes the meditation object, touched upon in the deeper meditative state of bare awareness.This phenomenon is an act of consciousness.The mode of ‘knowing’ which is experienced at this level of bare awareness is consciousness itself.

　　在慢步经行的过程中，有时定力够深，对微细感觉的觉知方式发生变化, 会从前五根门的感官觉知变换到第六感的直接感知。此时这种第六感的‘直观’已超越概念法的范畴，变成了禅修的所缘，它是处于深定状态的纯粹觉知所触知的对象。这种现象是一种意识运作。这种“识知”的状态，是在纯粹觉知中的体验，也就是意识本身。

　　Sitting Meditation

　　坐禅

　　There are good reasons why the Mahasi method teaches practicing one hour of walking meditation first, followed by an hour of sitting meditation, alternating between these two postures throughout the day of a long retreat.This method of walking followed by sitting goes hand in hand with helping the beginning meditator to develop and balance the mental faculties.Brisk walking generates gross energy to drive the object in flow, and slow walking refines the gross energy into subtle energy.Sitting meditation then promotes tranquility, which balances out the energy generated from walking meditation.Mindfulness promotes awareness of what is happening in the present moment during walking and sitting meditation, and it plays a key role of ‘checks and balances’ with all other mental states.

　　马哈希禅法教我们行禅一小时，然后坐禅一小时，在长期禅修中，全天两种姿势交替，有其深刻道理。先行禅后坐禅如此交替进行的方法有助于初学者发展并平衡五根/五力。快步经行产生较粗的精进根/力驱使所缘流转，慢步经行精炼粗显的精进根/力，变成微细的精进根/力。坐禅提升定根/力，坐禅的定力能平衡行禅所产生的精进根/力。正念促进行禅和坐禅当下的觉知，和其他心所一道扮演‘制衡’的角色。

　　The above practice and development of balanced walking meditation will determine the quality of sitting meditation.Upon entering the sitting posture after walking meditation, the balanced faculties of mind will naturally and quickly sink into Samadhi level, almost like falling into sleep.This deep level of awareness will enable the yogi to advance into new levels of experience, and bring about a spiritual awakening along a journey of new discoveries.

　　上述平衡行禅的修习培育，决定了坐禅质量的良窳。在行禅后进入坐禅，诸根平衡的心识会自然而快速地沉入三摩地，几乎就像进入睡眠。这种深层的觉知会使禅修者进入新的实修经验，并且在这发现之旅中带来心灵的觉悟。

　　Sign of No-Self: The insight in momentary arising and passing away, or the flow of tiny vibrations in tidal-waves, dissolves stress in all parts of the body. Dissolution of flowing particles into darkness, like matter, transforms into energy, and expands into the entire body from the conditioning 6-sensors.Pain is not pain anymore; it is just a surging flow of energy in a process of events. As shown in the picture below, the form/shape of body disappears, and the concept of body goes away. Simply put, No-Self is just natural phenomena, subject to the Universal Law of Nature. The practice of mindfulness finally establishes the right concentration to see through the veil of delusion.

　　无我之相：随着洞见刹那生灭或者看到微细振动以浪潮的方式流转，全身各处的压力也随之消融。流转的粒子消失于黑暗之中就如物质变成了能量(灭)，流转的觉受从调顺六根门扩展至全身。疼痛不再是疼痛，而只是事件迁流过程中, 浪涌般流转的能量。如下图所示，身体的形状消失，关于身体的概念也随之消失。简单地讲，无我只是自然现象，遵循自然法则。修持正念最终会建立正定，穿透无明。

　　Figure 1. Pattern of progression in observing body sensations transforms to a process of flow, No-Self.

　　图1. 观照身体觉知的进阶模式，最后变成一种纯粹流转过程，无人无我。

　　Dharma Practice and the Long Retreat

　　法行和长时间精进禅修

　　With regard to long retreats, the pattern of meditative development is progressive.During the first three days of a long retreat, a practitioner spends most of the sessions ‘cleaning up the rubbish’--allowing the body and mind to shift gears downwards to a more quiet, calm, relaxed state.The cares and concerns of the world are put aside so that practice may deepen.Within the first full week, the student will regain the level of experience attained from any previous long retreats attended.Once the student has regained this ground, the current long retreat sessions begin to build with considerable momentum, and the potential for the student to catapult up to the next level of insight knowledge is greatly increased.This is why the longer a student can stay in retreat, the better.A minimum of ten days is highly recommended to help the student gain some new experience.A long retreat is similar to the process of boiling water.If heat is applied long enough without interruption, the water will boil.

　　(End of Part I)

　　在长期的精进禅修中，禅修发展的模式是逐步演进的。前三天中，禅修者大多时段花在‘清理垃圾’，即让身心向下换挡进入更加安静、平稳、放松的状态。对世事的关心和记挂被放在一边，修行才能深入。在满第一周之前，学生们会重新达到过去参加长期精进禅修曾经达到的水平。一旦重新建立了这样的基础，你便在此次禅修中开始蓄积了动能，冲入下一个内观智阶次的可能性大增。这就是学生在精进禅修中待的时间之所以越长越好。我们极力建议禅修至少需要十天，学生方能获得新的经验。长期精进禅修类似烧开水，只要持续烧而不中断，水就一定能烧开。

　　(第一部分结束)

　　(此文的英文和中文部分皆发表在《美佛慧讯》133期，2011年7月出版)