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Still, Flowing Water静止的流水by Ajahn Chah阿姜查
来源:净心之旅 更新日期: 2016-10-25 浏览次数: 342 字号选择:  


Now please pay attention, not allowing your mind to wander off after other things. Create the feeling that right now you are sitting on a mountain or in a forest somewhere, all by yourself. What do you have sitting here right now? There are body and mind, that's all, only these two things. All that is contained within this frame sitting here now is called "body." The "mind" is that which is aware and is thinking at this very moment. These two things are also called "nama" and "rupa." "Nama" refers to that which has no "rupa," or form. All thoughts and feelings, or the four mental khandhas of feeling, perception, volition and consciousness, are nama, they are all formless. When the eye sees form, that form is called rupa, while the awareness is called nama. Together they are called nama and rupa, or simply body and mind. 


    现在,请你用心听,不要允许你的心追随其他事物而迷失。想像这种感觉──当你独自地坐在山上或森林的某个地方,坐在这里,当下,有什么呢?只有身和心这两样东西,如此而已。现在这个坐在这里的外壳里所含藏的一切叫做「身」。而在每一刻中觉知和思考的则是「心」。 这两样东西也叫做「名( nAma )」和「色( rUpa )」。「名」,意思是指没有「色」或形体。 所有的念头和感觉,或受、想、行、识四种精神上的蕴( khandha ),都是「名」,它们没有形体。当眼睛见到形体时,那个形体叫做「色」,而那时的觉知叫做「名」。它们总称为「名」和「色」,简单地说就是身和心。


Understand that sitting here in this present moment are only body and mind. But we get these two things confused with each other. If you want peace you must know the truth of them. The mind in its present state is still untrained; it's dirty, not clear. It is not yet the pure mind. We must further train this mind through the practice of meditation. 


    要了解:当下这个时刻坐在这儿的,只有身和心。 可是,我们常把这两样东西给互相混淆了。 如果你想得到平静,就必须知道它们的真相。目前,心的状态仍是未训练的──污秽而不清明,还不是清净的心。我们必须透过修习禅坐来进一步训练这颗心。


Some people think that meditation means to sit in some special way, but in actual fact standing, sitting, walking and reclining are all vehicles for meditation practice. You can practice at all times. Samadhi literally means "the firmly established mind." To develop samadhi you don't have to go bottling the mind up. Some people try to get peaceful by sitting quietly and having nothing disturb them at all, but that's just like being dead. The practice of samadhi is for developing wisdom and understanding. 


    有些人认为, 禅坐的意思是以某些特殊的方法坐著,可是,事实上站著、走著和卧著都是禅修的工具,你可以在一切时中修习。 「三摩地( samAdhi,定)」,字面上的意思是「稳固地建立起心」。 要增长三摩地,并不必要去压抑心。有些人试图以静静地坐著,完全不让任何事物干扰他们,来得到平静,但是,这就如死了一般。 修习「三摩地」是为了增长智慧和理解。


Samadhi is the firm mind, the one-pointed mind. On which point is it fixed? It's fixed onto the point of balance. That's its point. But people practice meditation by trying to silence their minds. They say, "I try to sit in meditation but my mind won't be still for a minute. One instant it flies off one place, the next instant it flies off somewhere else...How can I make it stop still?" You don't have to make it stop, that's not the point. Where there is movement is where understanding can arise. People complain, "It runs off and I pull it back again; then it goes off again and I pull it back once more..." So they just sit there pulling back and forth like this. 


    「三摩地」是坚固的心──心一境性。 它专住在那一境上呢?它专住在平衡的一境上,那就是它的境。 但人们试图以安静他们的心来修习禅坐。他们说:「我试图禅坐,可是我的心连一分钟都无法静下来; 一下子飞到这儿,一下子又飞到其他地方去......,我怎样才能使它停止下来呢?」你不必去停止它,重点也并不在这里。 有移动的地方就是理解生起的地方。 有些人抱怨说:「它跑掉了,我把它拉回来;它又跑掉,我就再一次把它拉回来......」因此它们就坐在那儿拉来拉去。


They think their minds are running all over the place, but actually it only seems like the mind is running around. For example, look at this hall here..."Oh, it's so big!," you say ... actually it's not big at all. Whether or not it seems big depends on your perception of it. In fact this hall is just the size it is, neither big nor small, but people run around after their feelings all the time. 


    他们以为自己的心在到处乱跑,实际上,它只是看起来好像在四处乱跑。 举个例子,看看这间讲堂......,你会说:「噢,好大啊!」事实上它根本不算大。 它看起来是大或小,都是凭著你对它的感觉。 实际上,这间讲堂的大小只是它的大小,非大也非小,但人们总是跟随他们的感觉跑。


Meditating to find peace...You must understand what peace is. If you don't understand it you won't be able to find it. For example, suppose today you brought a very expensive pen with you to the monastery. Now suppose that, on your way here, you put the pen in your front pocket, but at a later time you took it out and put it somewhere else, such as the back pocket. Now when you search your front pocket...It's not there! You get a fright. You get a fright because of your misunderstanding, you don't see the truth of the matter. Suffering is the result. Whether standing, walking, coming and going, you can't stop worrying about your lost pen. Your wrong understanding causes you to suffer. Understanding wrongly causes suffering..."Such a shame! I'd only bought that pen a few days ago and now it's lost." 


    以打坐来寻找平静......,你必须了解平静是什么。 如果你不了解,就无法寻获它。 例如:你带枝非常昂贵的笔到寺院来,而在你来这儿的途中,你将笔摆在前面的口袋,但你拿出来后,却将它放在后面的口袋罢!现在,当你伸进前面的口袋时...... 笔不在那儿了!你吓了一跳。 你会吓一跳是因为你的误解,你没见倒事情的真相,所以结果是苦。 不论站、行、来和去,就是不能停止对遗失笔而产生的苦恼。你错误的理解因而造成你受苦。理解错误会造成苦...... 「真是太可惜了!我几天前才买了那枝笔,现在遗失了。」


But then you remember, "Oh, of course! When I went to bathe I put the pen in my back pocket." As soon as you remember this you feel better already, even without seeing your pen. You see that? You're happy already, you can stop worrying about your pen. You're sure about it now. As you're walking along you run your hand over your back pocket and there it is. Your mind was deceiving you all along. The worry comes from your ignorance. Now, seeing the pen, you are beyond doubt, your worries are calmed. This sort of peace comes from seeing the cause of the problem, samudaya, the cause of suffering. As soon as you remember that the pen is in your back pocket there is nirodha, the cessation of suffering. 


    但后来你想起:「噢,当然啦!我去洗澡的时候,将笔放在后面的口袋了。 」当你一记起这事时,即使还没看到笔,便已经觉得好多了。 你了解吗?你快乐了,也可以停止对你的笔的耽忧。 现在,你已经确定了,因此当走路时,会将你的手伸进后面的口袋,而笔就在那儿。 你的心一直在欺骗你,而忧虑来自你的无知。现在,看到笔,疑惑也就消失了, 忧虑也平息了下来了。  这种平静来自于看见问题的起因──「苦的起因(samudaya,集谛)」; 在你记忆中,笔就在你后面的口袋,那一刹那,就有了「苦的息灭(nirodha,灭谛)」。


So you must contemplate in order to find peace. What people usually refer to as peace is simply the calming of the mind, not the calming of the defilements. The defilements are simply being temporarily subdued, just like grass covered by a rock. In three or four days you take the rock off the grass and in no long time it grows up again. The grass hadn't really died, it was simply being suppressed. It's the same when sitting in meditation: the mind is calmed but the defilements are not really calmed. Therefore, samadhi is not a sure thing. To find real peace you must develop wisdom. Samadhi is one kind of peace, like the rock covering the grass...in a few days you take the rock away and the grass grows up again. This is only a temporary peace. The peace of wisdom is like putting the rock down and not lifting it up, just leaving it where it is. The grass can't possibly grow again. This is real peace, the calming of the defilements, the sure peace which results from wisdom. 


    所以,你必须思惟,为的是要找到平静。 一般人通常以为平静就是指单单地使心平静下来,而不是使烦恼也一起平静下来。 烦恼只是暂时地被压抑著而已,如同被一块石头压著的小草,三、四天之后,你将小草上的石头移开, 不就之后,它就会再长回来。小草并没有真的死去,它只是被压制住而已。 这跟禅坐时一样:心是平静的,然而,烦恼并没有真的平定下来。 因此,「三摩地」并不是很确定的。要找到真正的平静,就必须增长智慧。 三摩地是一种平静,就如石头压著小草般......,几天之后,将石头移开,小草就会再长回来,这只是一种暂时的平静。 智慧的平静就好像将石头放下后,就不去移开它,而让它在原处。 小草不可能再长回来时,这才是真正的平静──烦恼的平息,来自于智慧的稳定平静。


We speak of wisdom (pa񱡩 and samadhi as separate things, but in essence they are one and the same. Wisdom is the dynamic function of samadhi; samadhi is the passive aspect of wisdom. They arise from the same place but take different directions, different functions, like this mango here. A small green mango eventually grows larger and larger until it is ripe. It is all the same mango, the larger one and the ripe one are all the same mango, but its condition changes. In Dhamma practice, one condition is called samadhi, the later condition is called pa񱡬 but in actuality sila, samadhi, and pa񱡼/i> are all the same thing, just like the mango. 


    我们说「智慧(般若,pan~n~A 」和「三摩地」是分开来的东西。 但是,本质上,它们是同一的,相同的。 智慧是三摩地活动的作用,三摩地是智慧不动的相貌,它们从同一个地方生起,可是有不同的趋向、不同的功用。 就如同此处这棵芒果树一样,小的芒果会愈长愈大,直到成熟;虽然它们同是一个芒果,但却有不同的情况。 小芒果,大芒果和熟透的芒果都是同一颗芒果,只是它的状况改变而已。 在佛法的修行里,有一种情况称做「三摩地」,而稍后的情况称做「般若」。 但是,实际上,「尸罗( s { la,戒)」、「三摩地(定)」和「般若(慧)」都是一样,就如芒果一般。


In any case, in our practice, no matter what aspect you refer to, you must always begin from the mind. Do you know what this mind is? What is the mind like? What is it? Where is it?... Nobody knows. All we know is that we want to go over here or over there, we want this and we want that, we feel good or we feel bad... but the mind itself seems impossible to know. What is the mind? The mind hasn't any form. that which receives impressions, both good and bad, we call "mind." It's like the owner of a house. The owner stays put at home while visitors come to see him. He is the one who receives the visitors. Who receives sense impressions? What is it that perceives? Who lets go of sense impressions? That is what we call "mind." But people can't see it, they think themselves around in circles..."What is the mind, what is the brain?" ... Don't confuse the issue like this. What is it that receives impressions? Some impressions it likes and some it doesn't like... Who is that? Is there one who likes and dislikes? Sure there is, but you can't see it. That is what we call "mind." 


     任何情况下,在我们的修行中,不论你是从什么样的角度来说,都必须从心开始。你知道这颗心是什么吗?心是什么样子?它是什么?它在那里?没有人知晓。 我们只知道我们想去这里或那里, 想要这个,想要那个,我们觉得好或不好......,可是心本身似乎不可能知道。 心是什么?心没有任何形相。那个领受善和恶的法尘的,我们称做「心」。 如同一间房子的主人,主人待在家里,当客人来访时,它就是接待客人的人。是谁领受法尘的呢? 那个知觉的是什么呢?是谁放下法尘的呢?那就是我们所谓的「心」。 但是人们看不到,他们反覆地打转:「心是什么?心是什么?」别把问题给搞混淆了。 那个领受法尘的是什么?心喜欢某些法尘,而有些则不喜欢。那是谁?有一个喜欢和不喜欢的人吗?当然有,但是你看不到,那就是我们所谓的「心」。


In our practice it isn't necessary to talk of samatha (concentration) or vipassana (insight), just call it the practice of Dhamma, that's enough. And conduct this practice from your own mind. What is the mind? The mind is that which receives, or is aware of, sense impressions. With some sense impressions there is a reaction of like, with others the reaction is dislike. That receiver of impressions leads us into happiness and suffering, right and wrong. But it doesn't have any form. We assume it to be a self, but it's really only namadhamma. Does "goodness" have any form? Does evil? Do happiness and suffering have any form? You can't find them. Are they round or are they square, short or long? Can you see them. These things are namadhamma, they can't be compared to material things, they are formless...but we know that they do exist. 


    在我们的修行中,  并没有必要谈「奢摩他(  samatha,  止)」或「□婆奢那(vipassanA,观)」只要称它做佛法的修习就够了,然后从你的心著手。什么是心?心就是那个领受和觉知法尘的。 有些法尘有喜欢的反应,有些法尘的反应则会是不喜欢的。那个接受法尘的人带领我们进入快乐、痛苦、对与错之中。可是它没有任何形相。 我们认为它是我,但它实在只是「名法( nAmadhamma )」而已。 「善」有任何形相吗?「恶」呢?「乐」与「苦」有任何形相吗?这些都是「名法」, 不能拿来跟物质的东西比较,它们是没有形相的......可是我们知道它们存在。


Therefore it is said to begin the practice by calming the mind. Put awareness into the mind. If the mind is aware it will be at peace. Some people don't go for awareness, they just want to have peace, a kind of blanking out. So they never learn anything. If we don't have this "one who knows" what is there to base our practice on? 


    因此,我们说:要由平定心来开始修行。 将觉醒放在心中,如果心是觉醒的话,它将安住于平静之中, 有些人不去觉醒,而只想要平静──一种空白,所以他们永远学不到任何东西。假使我们没有这个「觉知者」,我们的修行要以什么做为根基呢?




If there is no long, there is no short, if there is no right there can be no wrong. People these days study away, looking for good and evil. But that which is beyond good and evil they know nothing of. All they know is the right and the wrong -- "I'm going to take only what is right. I don't want to know about the wrong. Why should I?" If you try to take only what is right in a short time it will go wrong again. Right leads to wrong. People keep searching among the right and wrong, they don't try to find that which is neither right nor wrong. They study about good and evil, they search for virtue, but they know nothing of that which is beyond good and evil. They study the long and the short, but that which is neither long nor short they know nothing of. 


    如果没有长,就不会有短;如果没有对,就不会有错。 现代人一直在学息,寻求善和恶,但他们对超越善和恶之外的,却一无所知。 他们知道的只是善和恶:「我只要取善的。 关于恶的,我都不想知道,我何必呢?」假如你只取善的,在短时间内,它会再犯错。 对会导致错,人们只是不断地在对与错之间寻找,而不试图去寻求非对也非错。他们学习对和错,他们寻求功德,但对于超越善、恶之外的, 却一无所知,他们学习长和短,可是对于非长亦非短的,他们什么也不知道。


This knife has a blade, a rim and a handle. Can you lift only the blade? Can you lift only the rim of the blade, or the handle? The handle, the rim and the blade are all parts of the same knife: when you pick up the knife you get all three parts together. 


    这把刀子有刀锋、刀背和刀柄。 你可以只拿起刀锋吗?或只拿起刀背或刀柄?刀柄、刀背和刀锋这些部位都在同一把刀上; 当你拿起刀时,这三个部份都同时被一齐拿起。


In the same way, if you pick up that which is good, the bad must follow. People search for goodness and try to throw away evil, but they don't study that which is neither good nor evil. If you don't study this there can be no completion. If you pick up goodness, badness follows. If you pick up happiness, suffering follows. The practice of clinging to goodness and rejecting evil is the Dhamma of children, it's like a toy. Sure, it's alright, you can take just this much, but if you grab onto goodness, evil will follow. The end of this path is confused, it's not so good. 


    同样的道理,你拿起善的,恶的就必定相随。 人们寻求善而试图将恶给扔掉,可是他们却不学习非善与非恶,如果你不学习这点的话,就不会有圆满。 如果你取善,恶便随至;如果你取乐,苦必随至。 执取善而拒绝恶的修行,是小孩子的佛法,有如玩具一样;肯定的,这不会有什么问题。 可是,假使你握持善,恶将会随至,这条路的尾端是混淆不清的,并不很好。


Take a simple example. You have children -- now suppose you want to only love them and never experience hatred. This is the thinking of one who doesn't know human nature. If you hold onto love, hatred will follow. In the same way, people decide to study the Dhamma to develop wisdom, studying good and evil as closely as possible. Now, having known good and evil, what do they do? They try to cling to the good, and evil follows. They didn't study that which is beyond good and evil. This is what you should study. 


    拿个简单的比喻来说:现在,假使你有小孩子,而你只是希望去爱他们, 却永远不经历憎恶,这是不懂的人性的人的想法。 如果你握持爱,憎恶就会追随。同样的道理,人们要隹决心要学习佛法以增长智慧,就会尽可能地仔细学习善与恶。 现在,认识善与恶了,他们做什么呢?他们试图去执著善,而苦亦随至, 他们不去学习超越善与恶之外的,而这才是你们应该学习的。


"I'm going to be like this," "I'm going to be like that,"... but they never say "I'm not going to be anything because there really isn't any 'I'"...This they don't study. All they want is goodness. If they attain goodness, they lose themselves in it. If things get too good they'll start to go bad, and so people end up just swinging back and forth like this. 


    「我要成为这样子」、「我要成为那样子」......, 但是他们从不说:「我什么都不做,因为实际上根本没有『我』」......,他们不学习这点,而只扛想要善。 如果他们达到善,他们就迷失在其中。 如果事物太美好了,它们就会开始败坏。所以,他们最后就这样反反覆覆地下去。


In order to calm the mind and become aware of the perceiver of sense impressions, we must observe it. Follow the "one who knows." Train the mind until it is pure. How pure should you make it? If it's really pure the mind should be above both good and evil, above even purity. It's finished. That's when the practice is finished. 


    为了平定心和清楚知道领受法尘的人, 我们必须去观察,追随「觉知者」,训练心直到它清净为止。 你应该使它清净到什么程度呢?假如是真正清狰的话,心应该超越善与恶,甚至超越清净,这就结束了,这就是修行结束的时后。


What people call sitting in meditation is merely a temporary kind of peace. But even in such a peace there are experiences. If an experience arises there must be someone who knows it, who looks into it, queries it and examines it. If the mind is simply blank then that's not so useful. You may see some people who look very restrained and think they are peaceful, but the real peace is not simply the peaceful mind. It's not the peace which says, "May I be happy and never experience any suffering." With this kind of peace, eventually even the attainment of happiness becomes unsatisfying. Suffering results. Only when you can make your mind beyond both happiness and suffering will you find true peace. That's the true peace. This is the subject most people never study, they never really see this one. 


    人们所谓的坐禅只是一个暂时性的平静。 可是,即使在这种的平静之中仍是会有经验产生的。 如果一个经验生起,就必须要有人去觉知它,有人去洞查它、质问它和审视它;如果心只是空白一片,那是没什么用处的。 你也许会见到有些人看起来非常严谨,以至于会认为他们很平静, 但是,真正的平静并不只是心平静而已,也并不是说:「愿我快乐而绝不经验任何痛苦」的那种平静。 这种的平静,最后连达到的喜悦都会变成不满足───苦的结果。 唯有当你能够使你的心超越乐与苦时,才会寻找到真实的平静,那才是真正的平静。 这是绝大多数的人所不学习的学科,他们从来没有真正地看到这一点。


The right way to train the mind is to make it bright, to develop wisdom. Don't think that training the mind it simply sitting quietly. That's the rock covering the grass. People get drunk over it. They think that samadhi is sitting. That's just one of the words for samadhi, but really, if the mind has samadhi in the sitting posture, in the walking posture, in the standing and reclining postures. It's all practice. 


    训练心的正确方法,是使心光明、增长智慧。 别认为只是静静地坐著就是训练心,那就有如石头压住草一般。 人们迷醉在这里面,认为「三摩地」就是坐。那只是「三摩地」的一个名词, 但实际上,假使心有「三摩地」,那么行就是三摩地,坐也是三摩地......。坐有三摩地、行有三摩地、住有三摩地、卧也有三摩地,这些都是修行。


Some people complain, "I can't meditate, I'm too restless. Whenever I sit down I think of this and that... I can't do it. I've got too much bad kamma. I should use up my bad kamma first and then come back and try meditating." Sure, just try it. Try using up your bad kamma... 


    有些人抱怨说:「我无法禅坐, 因为我太烦躁了, 我只要一坐下来, 就想这想那......,我办不到。我的恶业太重了,应该先消完我的恶业后,再回来禅坐。」没问题,去试试看,去试图消完你的恶业......。


This is how people think. Why do they think like this? These so called hindrances are the things we must study. Whenever we sit, the mind immediately goes running off. We follow it and try to bring it back and observe it once more...then it goes off again. This is what you're supposed to be studying. Most people refuse to learn their lessons from nature...like a naughty schoolboy who refuses to do his homework. They don't want to see the mind changing. How are you going to develop wisdom? We have to live with change like this. When we know that the mind is just this way, constantly changing...when we know that this is its nature, we will understand it. We have to know when the mind is thinking good and bad, changing all the time, we have to know these things. If we understand this point, then even while we are thinking we can be at peace. 


    这是一般人的想法。 他们为何这么认为呢?这些所谓障碍的东西,是我们所必须研究的。 只要我们一坐下来,心就立即向外跑。我们也去追随它,试图将它带回来,再做审察......,然而,它又跑走了;这才是你们应该学习的。 绝大多数人都拒绝从自然中去学习......,就如同一位拒绝作功课的顽皮学生。 他们不希望看到心的变迁,这样你怎能增长智慧呢?你必须和变迁同住。 当我们知道心就是如此──不断地变迁,一旦认识这是它的本性,我们就会明了。 我们必须知道那时后心在想善和那时后在想恶,它一直在变迁,我们必须认识这些事情。 假如我们了解这点,那么,即使我们在想的时后,一样能安住于平静中。


For example, suppose at home you have a pet monkey. Monkeys don't stay still for long, they like to jump around and grab onto things. That's how monkeys are. Now you come to the monastery and see the monkey here. This monkey doesn't stay still either, it jumps around just the same. But it doesn't bother you, does it? Why doesn't it bother you? Because you've raised a monkey before, you know what they're like. If you know just one monkey, no matter how many provinces you go to, no matter how many monkeys you see, you won't be bothered by them, will you? This is one who understands monkeys. 


    譬如说:假设你家有只小宠物──猴子。 猴子无法长时间静止不动,它们喜欢到处乱跑乱跳、抓东抓西的,猴子就是这样的。 现在,你到寺院里来,看见这里的猴子,这只猴子一样静不下来,一样到处乱跑。 可是它干扰不到你,对不对?它为何干扰不到你呢?因为你以前也养过猴子,所以了解猴子是什么样子的。 假使你认识一只猴子,无论你走过多少省分、看过多少猴子, 都不会被它们所干扰,对不对?这就是一位了解猴子的人。


If we understand monkeys then we won't become a monkey. If you don't understand monkeys you may become a monkey yourself! Do you understand? When you see it reaching for this and that, you shout, "Hey!" You get angry..."That damned monkey!" This is one who doesn't know monkeys. One who knows monkeys sees that the monkey at home and the monkey in the monastery are just the same. Why should you get annoyed by them? When you see what monkeys are like that's enough, you can be at peace. 


    如果你了解猴子,那么,你就不会变成一只猴子; 假使你不了解猴子,你自己可能就会变成一只猴子!了解吗? 当你看到它伸手抓这抓那时, 会喊: 「嘿!」你很生气......,「那只该死的猴子!」这是一位不了解猴子的人,知道家里的猴子和寺院里的猴子都是一样的,你为何要受它们干扰呢?一旦认识猴子是如何的时候,那就够了, 你便可以安住于平静。


Peace is like this. We must know sensations. Some sensations are pleasant, some are unpleasant, but that's not important. That's just their business. Just like the monkey. all monkeys are the same. We understand sensations as sometimes agreeable, sometimes not -- that's just their nature. We should understand them and know how to let them go. Sensations are uncertain. They are Transient, Imperfect and Ownerless. Everything that we perceive is like this. When eyes, ears, nose, tongue, body and mind receive sensations, we know them, just like knowing the monkey. Then we can be at peace. 


    平静就像这样。 我们必须去认识感觉,有些感觉是愉快的,有是不愉快的,但那样不重要,那是它们的事,就如猴子一样,所有的猴子都是一样的。 我们明了感觉有时是愉快的,有时则否──那是它们的本然。 我们应该了解它们,并知道如何放下它们。感觉是不稳定的,它们是变异(无常)、不圆满(苦)和无主(无我)的。 一切我们所知觉的,都是如此。 当眼、耳、鼻、舌、身和意(心)领受感觉时,我们知道它们,亦如认识猴子一般。如此一来,我们便可以安住于平静。


When sensations arise, know them. Why do you run after them? Sensations are uncertain. One minute they are one way, the next minute another. They exist dependent on change. And all of us here exist dependent on change. The breath goes out then it must come in. It must have this change. Try only breathing in, can you do that? Or try just breathing out without taking in another breath ... can you do it? If there was no change like this how long could you live for? There must be both the in breath and the out breath. 


    当感觉生起时,觉知它们。 你为何去追逐它们呢?感觉是不稳定的,一下子这样,一下子那样,它们是依赖变异而存在的。 我们这里所有的人,一样都是依赖变异而存在。 气呼出之后就必然会再吸进,它势必要有这样的改变。试著只吸,你做得到吗?或者只试著呼出而没有吸进......, 你办得到吗?假使没有这样的变更,你可以活多久?吸进与呼出必须一定都有。


Sensations are the same. There must be these things. If there were sensations you could develop no wisdom. If there is no wrong there can be no right. You must be right first before you can see what is wrong, and you must understand the wrong first to be right. This is how things are. 


    感觉也是一样。这些东西都必定要有。 如果没有感觉,你就无法增长智慧;如果没有错,也就没有对可言了,在你可以看见什么是错的时候,你必须要先看见正确的; 你要正确之前,必须先了解错,事情就是如此。


For the really earnest student, the more sensations the better. But many meditators shrink away from sensations, they don't want to deal with them. This is like the naughty schoolboy who won't go to school, won't listen to the teacher. These sensations are teaching us. When we know sensations then we are practicing Dhamma. The peace within sensations is just like understanding the monkey here. When you understand what monkeys are like you are no longer troubled by them. 


    对一位真诚修行的学生而言,感觉越多越好。 但有很多禅修者却逃避感觉,不想要解决它们,这就好像不去上学、不听老师的话的顽皮学生。 这些感觉正在教导我们,当我们认识感觉的时候,我们才算是在修习佛法。 在感觉中能保持平静就如同了解这里的猴子一样──一旦你了解猴子是如何时,你便不会再被它们所烦恼了。


The practice of Dhamma is like this. It's not that the Dhamma is very far away, it's right with us. The Dhamma isn't about the angels on high or anything like that. It's simply about us, about what we are doing right now. Observe yourself. Sometimes there is happiness, sometimes suffering, sometimes comfort, sometimes pain, sometimes love, sometimes hate...this is Dhamma. Do you see it? You should know this Dhamma, you have to read your experiences. 


    佛法的修习也是如此。 佛法并非遥不可及,而是与我们同在的。佛法不是关于天上的天使或这类东西,而只是很单纯地关系著我们,关系我们当下的所做所为。 观照你自己, 有时快乐,有时痛苦,有时舒适,有时悲痛,有时爱,有时恨......,这就是佛法。你看到了吗?你应该认识这个「法」,你们必须阅读自己的经验。


You must know sensations before you can let them go. When you see that sensations are impermanent you will be untroubled by them. As soon as a sensation arises, just say to yourself, "Hmmm...this is not a sure thing." When your mood changes..."Hmmm, not sure." You can be at peace with these things, just like seeing the monkey and not being bothered by it. If you know the truth of sensations, that is knowing the Dhamma. You let go of sensations, seeing that they are all invariably uncertain. 


    在你能够放下感觉之前,你必须先认识它们才行。 当你看清感觉都是无常的时候,就不会被它们所干扰。只要感觉一生起,只需告诉自己:「嗯...... 不稳定。」你可以与这些感觉在一起,而住于平静,就如同看见猴子,就不被它所干扰一样。 假如你知道感觉的真相,那就是知道佛法。你放下感觉,并且看清它们都绝对是不稳定的。


What we call uncertainty here is the Buddha. The Buddha is the Dhamma. The Dhamma is the characteristic of uncertainty. Whoever sees the uncertainty of things sees the unchanging reality of them. That's what the Dhamma is like. And that is the Buddha. If you see the Dhamma you see the Buddha, seeing the Buddha, you see the Dhamma. If you know aniccam, uncertainty, you will let go of things and not grasp onto them. 


    我们在这里所说的不稳定,就是佛陀。 佛即是法,法即是无常性。不论谁见到事物的无常,就是见到它们不变的真理。 这就是法,而这也就是佛。如果你见到了法,你就见到了佛;见到了佛,你就见到了法。如果你见到「无常( aniccam )」,就会去放下事物,而不去执著它们。


You say, "Don't break my glass!" Can you prevent something that's breakable from breaking? If it doesn't break now it will break later on. If you don't break it, someone else will. If someone else doesn't break it, one of the chickens will! The Buddha says to accept this. He penetrated the truth of these things, seeing that this glass is already broken. Whenever you use this glass you should reflect that it's already broken. Do you understand this? The Buddha's understanding was like this. He saw the broken glass within the unbroken one. Whenever its time is up it will break. Develop this kind of understanding. Use the glass, look after it, until when, one day, it slips out of your hand... "Smash!" ... no problem. Why is there no problem? Because you saw its brokenness before it broke! 


    你说: 「别打破我的杯子!」你能够阻止会破碎的东西不破吗?如果它现在没有破,它未来也会破; 如果你不去打破它,别人也许会;如果别人不打破它的话,也许鸡会啊!佛陀说,去接受这个事实,他洞澈了这些事物的真相,视这个杯子如已破碎了。 不论你何时使用这个杯子,都应该反观它已经破碎了。 你了解这点吗?佛陀所了解是:他在尚未破碎的杯子中,看见已破碎的杯子,一旦它的时间到了,就会破碎。 增长这种的了解,利用这个杯子,好好照顾它,直到有一天它从你手中脱掉...... 「碎了」,没事。为什么没事呢?因为在它还没破碎之前,你已看到它碎了。


But usually people say, "I love this glass so much, may it never break." Later on the dog breaks it..."I'll kill that damn dog!" You hate the dog for breaking your glass. If one of your children breaks it you'll hate them too. Why is this? Because you've dammed yourself up, the water can't flow. You've made a dam without a spillway. The only thing the dam can do is burst, right? When you make a dam you must make a spillway also. When the water rises up too high, the water can flow off safely. When it's full to the brim you open your spillway. You have to have a safety valve like this. Impermanence is the safety valve of the Noble Ones. If you have this "safety valve" you will be at peace. 


    可是,通常人们会说:「我很喜欢这个杯子,希望它永远不会破。 」后来狗把它打破了,「我要杀了那只疯狗!」你恨那只狗打碎你的杯子。 如果你的小孩打碎了它,你也会憎恨他。 为什么会这样子呢?因为你将自己给堵起来了,所以水无法流出去。你建了一个没有疏水道的堤, 堤只会暴裂开来,对不对?当你筑堤的同时,也要造一个疏水道,当水涨得过高时,水才能安全地流出去。 当水涨到边缘的时候,就打开你的疏水道,你必须要有一道类似这种的安全措施。 「无常」就是圣者们的安全措施,如果你有这道「安全措施」,你就能安住于平静。


Standing, walking, sitting, lying down, practice constantly, using sati to watch over and protect the mind. This is samadhi and wisdom. They are both the same thing, but they have different aspects. 


    行、住、坐、卧, 不断地修行,以「念」来观照和守护心,这就是「三摩地」和智慧。它们两者是同一个东西,可是却有不同的相貌。


If we really see uncertainty clearly, we will see that which is certain. The certainty is that things must inevitably be this way, they cannot be otherwise. Do you understand? Knowing just this much you can know the Buddha, you can rightly do reverence to him. 


    如果我们真正清楚地洞察无常,就会见到所谓的常。 所谓的常是事物不可避免的,都必定会如此,不可能有例外,你了解吗?只要知道这么多, 你就能够认识佛,就能够真诚地恭敬他。


As long as you don't throw out the Buddha you won't suffer. As soon as you throw out the Buddha you will experience suffering. As soon as you throw out the reflections on Transience, Imperfection and Ownerlessness you'll have suffering. If you can practice just this much it's enough; suffering won't arise, or if it does arise you can settle it easily, and it will be a cause for suffering not arising in the future. This is the end of our practice, at the point where suffering doesn't arise. And why doesn't suffering arise? because we have sorted out the cause of suffering, samudaya. 


    只要你不要将佛陀抛掉,就不会痛苦。 一旦你抛掉佛陀之后,你就会经验到苦;一旦你丢弃对无常、苦和无我的反观,就会有苦。 假使你能够修行这么多,那就够了,苦就不会生起; 或者,如果它升起,你也可以轻而易举地平定它,并且,它将是在未来不会升起的原因。 这就是我们修行的终点──苦不会再升起的境地。而为何苦不再升起呢?因为我们已经找出苦因了(samudaya,集)。


For instance, if this glass were to break, normally you would experience suffering. We know that this glass will be a cause for suffering, so we get rid of the cause. All dhammas arise because of a cause. They must also cease because of a cause. Now if there is suffering on account of this glass here, we should let go of this cause. If we reflect beforehand that this glass is already broken, even when it hasn't, the cause ceases. When there is no longer any cause, that suffering is no longer able to exist, it ceases. This is cessation. 


    比方说,如果这个杯子破了,通常你会经验到苦。 我们知道这个杯子将会是苦的起因,所以我们要从「因」中解脱出来。 所有的法(此指六尘中的法尘)的生起,是因为「因」的原故,而它们也必定会因为「因」而消灭。 现在,假使「苦」是因为这个杯子的缘故,我们就应该放下这个「因」。 如果我们事前就能反观这个杯子已经破了,即使它还没破,「因」已经熄灭了。 一旦不再有任何「因」时,苦也就不能再生存,因为它熄灭了。这就是「灭」。


You don't have to go beyond this point, just this much is enough. Contemplate this in your own mind. Basically you should all have the Five Precepts [21] as a foundation for behavior. It's not necessary to go and study the Tipitaka, just concentrate on the Five Precepts first. At first you'll make mistakes. When you realize it, stop, come back and establish your precepts again. Maybe you'll go astray and make another mistake. When you realize it, re-establish yourself. 


    你不需要再超越这点,只要这样就够了,在你自己的心理思惟这点。 基本上你们都应该持五戒,以做为一个行为的基础。 首先不必要去研究三藏,只要先专心在五戒上就可以了。 刚开始你会犯戒,但当你觉察到时,马上停止,再回来建立起你的戒,也许你又会脱离轨道,以致于再犯另一个错。当你觉察到时,将自己从新再建立起来。


Practicing like this, your sati will improve and become more consistent, just like the drops of water falling from a kettle. If we tilt the kettle just a little, the drops fall out slowly ...plop!...plop!...plop!...If we tilt the kettle up a little bit more, the drops become more rapid ... plop, plop, plop!!... If we tilt the kettle up even further the "plops" go away and the water flows into a steady stream. Where do the "plops" go to? They don't go anywhere, they change into a steady stream of water. 


    修行是这样子的:你的「念」会增进而变得更持续, 就如同壶里滴出来的水滴一样。 如果我们将水壶倾斜一点点,水滴会慢慢地滴出来,...... 滴!...... 滴!......滴!如果我们将水壶再倾斜一点, 水滴会滴得更快,滴!滴!滴!如果将水壶再倾斜的话,「水滴」消失了,而水会像稳定的河水般流出。 「水滴到那里去了?」它们那里也没去,只是改变成为一条稳定的流水罢了。


We have to talk about the Dhamma like this, using similes, because the Dhamma has no form. Is it square or is it round? You can't say. The only way to talk about it is through similes like this. Don't think that the Dhamma is far away from you. It lies right with you, all around. Take a look ... one minute happy, the next sad, the next angry ... it's all Dhamma. Look at it and understand. Whatever it is that causes suffering you should remedy. If suffering is still there, take another look, you don't yet see clearly. If you could see clearly you wouldn't suffer, because the cause would no longer be there. If suffering is still there, if you're still having to endure, then you're not yet on the right track. Wherever you get stuck, whenever you're suffering too much, right there you're wrong. whenever you're so happy you're floating in the clouds...there...wrong again! 


    我们必须藉由譬喻来谈佛法,因为佛法没有任何形相。 它是方的还是圆的?你说不上来,唯一的方法就是透过譬喻来说明。 不要以为佛法离你很远,它到处都与你同在。仔细看......, 一下子快乐,一下子悲伤,一下子又生气......,这都是佛法,去观察和理解它。 无论是什么造成苦你都应该去对治,如果苦还存在的话,就是因为你还没清楚地了解它,所以再观察一下。 如果你能够清楚地了解,就不会痛苦,因为「因」不再存在了。 如果苦还存在,如果你还必须忍耐,那么,那么,你还没有上轨道。不论你卡在那里,不论你那时候有多么痛苦,当下你就错了; 不论你何时多快乐,你飘浮在云端......,你看......,又错了。


If you practice like this you will have sati at all times, in all postures. With sati, recollection, and sampaja񱡬 self awareness, you will know right and wrong, happiness and suffering. Knowing these things, you will know how to deal with them. 


    如果你如此修行的话,在任何时间、任何姿势里,你都有「念」。 有了正念和正知,你会知道对和错,乐和苦。知道这些以后,你就会知道该如何去对治它们了。


I teach meditation like this. When it's time to sit in meditation then sit, that's not wrong. You should practice this also. But meditation is not only sitting. You must allow your mind to fully experience things, allow them to flow and consider their nature. How should you consider them? See them as Transient, Imperfect and Ownerless. It's all uncertain. "This is so beautiful, I really must have it." That's not a sure thing. "I don't like this at all" ... tell yourself right there, "Not sure!" Is this true? Absolutely, no mistake. But just try taking things for real..."I'm going to get this thing for sure" ... You've gone off the track already. Don't do this. No matter how much you like something, you should reflect that it's uncertain. 


    我是这样教坐禅的:是坐禅的时候,就去坐。 这并没有错,你也应该修习坐禅,可是, 禅坐并非只是坐而已,你必须允许你的心去经验感觉,随它们去流动并思考它们的本然。 你应该如何去看待它们呢?视它们如无常、苦和无我,一切都是不稳定的。「这好美啊!我一定要拥有它。 」那是不稳定的东西。「我一点也不喜欢这个」......,当下就告诉自己:「不问定。 」这是真的吗?完全正确,毫无疑问。但是试试将事物拿来当真......。 「我一定要得到这个东西。」你已经脱离正轨了,别这么做。无论你有多喜欢某件东西,你都应该反观它是不稳定的。


Some kinds of food seem so delicious, but still you should reflect that it's not a sure thing. It may seem so sure, it's so delicious, but still you must tell yourself, "not sure!" If you want to test out whether it's sure or not, try eating your favorite food every day. Every single day, mind you. Eventually you'll complain, "This doesn't taste so good anymore." Eventually you'll think, "Actually I prefer that kind of food." That's not a sure thing either! You must allow things to flow, just like the in and out breaths. There has to be both the in breath and the out breath, the breathing depends on change. Everything depends on change like this. 


    有某些食物看起来似乎很可口,但是,你依然应该反观它是不稳定的事。 也许能确定, 它很好吃,可是你仍然必须告诉自己:「不稳定!」假使你想测验一下确定与否,尝试每天去吃你最喜爱的食物。 每天吃,想想看,最后你会抱怨说:「这道食物不再那么好吃了!」最后你会认为:「实际上,我比较喜欢那道食物。 」那也是不稳定的啊!你必须让事物随它去,就如出入息一样,吸入与呼出一定都要有,呼吸依赖于交替; 而一切的事物也依赖于这样的交替变化。


These things lie with us, nowhere else. If we no longer doubt whether sitting, standing, walking, or reclining, we will be at peace. Samadhi isn't just sitting. some people sit until they fall into a stupor. They might as well be dead, they can't tell north from south. Don't take it to such an extreme. If you feel sleepy then walk, change your posture. Develop wisdom. If you are really tired then have a rest. As soon as you wake up then continue the practice, don't let yourself drift into a stupor. You must practice like this. Have reason, wisdom, circumspection. 


    这些事物就与我们同在,没别的地方了。 如果,无论行、住、坐或卧,我们都不再疑惑,我们将会安住于平静中。 「三摩地」不是只坐著,有些人坐到他们掉进昏迷的状态中,分不清南和北,倒不如死了算了。 别这么极端!如果你觉得昏昏欲睡,就经行,改变1下你的姿势。 增长一些智慧吧!如果你真的很累,那就去休息一下,只要你一起床,就继续修行。别使自己掉进昏沉里。你必须这样修行,有理性、智慧、谨慎。


Start the practice for your own mind and body, seeing them as impermanent. Everything else is the same. Keep this in mind when you think the food is so delicious...you must tell yourself..."Not a sure thing!" You have to slug it first. But usually it just slugs you every time, doesn't it? If you don't like anything you just suffer over it. This is how things slug us. "If she likes me, I like her," they slug us again. You never get a punch in! You must see it like this. Whenever you like anything just say to yourself, "This is not a sure thing!" You have to go against the grain somewhat in order to really see the Dhamma. 


    修行,从你自己的心和身开始,视它们如无常,其他的一切事物也都如此。 当你认为食物可口时, 就记住这点,你必须告诉自己:「不稳定的事!」你必须先打击它才行。 可是,通常每次都是它打击你,是不是?如果你什么都不喜欢,你会因此受苦,事物就是这样来打击你的。 「如果她喜欢我,我也喜欢她。」它们又再次打击我们,我们从来没机会反击回去。 你必须这样来看待它:不论你何时喜欢任何东西,只要告诉你自己:「这不是稳定的事!」为了真正地见到佛法,你必须违反自己的意愿。


Practice in all postures. Sitting, standing, walking, lying...you can experience anger in any posture, right? You can be angry while walking, while sitting, while lying down. You can experience desire in any posture. So our practice must extend to all postures; standing, walking, sitting and lying down. It must be consistent. Don't just put on a show, really do it. 


    在一切的姿势中修行。 行、住、坐、卧......。你在任何姿势中都可以经验到嗔怒,对不对?你在走的时候、坐的时候、卧的时候,都可以生气; 在任何姿势中都可以经验欲望。 因此,我们的修行必须扩大到所有的姿势──行、住、坐和卧,而且必须定期的做。别光做表面工夫,真实地去做!


While sitting in meditation, some incident might arise. Before that one is settled another one comes racing in. Whenever these things come up, just tell yourself, "not sure, not sure." Just slug it before it gets a chance to slug you. 


    坐禅的时候,有些事物可能会生起,一波未平,一波又起。 不论这些东西何时升起,只需告诉自己:「不是确实的,不是确定的。 」在它抓著机会打击你之前,先打击它。


Now this is the important point. If you know that all things are impermanent, all your thinking will gradually unwind. When you reflect on the uncertainty of everything that passes, you'll see that all things go the same way. Whenever anything arises, all you need to say is, "Oh, another one!" 


    现在,这一点是相当重要的。 如果你知道所有的事物都是无常的,你的一切思想,就会逐渐清晰, 当你反观一切流失的事物的不稳定时,你会明了一切事物都是一样的。无论任何东西何时升起,你只需要说:「噢!又来了一个!」


Have you ever seen flowing water?...have you ever seen still water?...If your mind is peaceful it will be just like still, flowing water. Have you ever seen still, flowing water? There! You've only ever seen flowing water and still water, haven't you? But you've never seen still, flowing water. Right there, right where your thinking cannot take you, even though it's peaceful you can develop wisdom. Your mind will be like flowing water, and yet it's still. It's almost as if it were still, and yet it's flowing. So I call it "still, flowing water." Wisdom can arise here. 


    你曾看过流动的水吗?你曾看过静止的水吗?如果你的心是平静的, 它会犹如静止的流水。 你曾经看过静止的流水吗?你看!你只见过流动的水和静止的水,对不对?可是,你从未见过静止的流水。 它就在那儿,就在你的思想无法带你到达的地方;即使心是平静的,你仍然可以增长智慧。 你的心将如流动的水,但却是静止的。心几乎完全静止,不过却依然在流动。因此,我称它做「静止的流水」。智慧可由此生起。

Note:

21. The basic moral code for practicing Buddhists: To refrain from intentional killing, stealing, sexual misconduct, lying and imbibing of intoxicants. 


《阿姜 查  简介》     阿姜 查,泰国东北著名法师.生于西元一九一八年,一九九二年元月圆寂.幼年入道,年轻时研究过基础佛法,戒律,以及经典,后随当地禅定大师修习.他依苦行僧的传统方式生活数年,曾和本世纪伟大的禅师阿姜满度过一段开悟性的时光.他的教导方式简明,涵意却深远.他善用日常周遭事物引出佛法实意,令弟子们开解;也因此,吸引了不少的西方人从他受教.




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