Part 2: Walking The Path 第2篇：行道

　　2-2. The Path of Peace 平靜之道

　　2-2-1. Practicing Dhamma 修習(xí)佛法

　　2-2-1-2. The First Obstacle 第一個(gè)障礙

　　The first obstacle in developing Vipassana can appear when we make movements with the body and Sati is aware of it. Wisdom arises in the mind that knows reality as it really is. That is, it knows Rupa-Nama; it knows instability, impermanence and non-selfhood; it knows convention; it knows religion, knows Buddhism, knows evil and knows merit. This is wisdom knowing through Vipassana. But it's only just the outer bark of Vipassana, still not able to deal with suffering. It is just knowing in knowing; it is knowing through thought, knowing the scriptures. It is defilement due to Vipassana. The obstacle is that when this kind of knowledge arises, we get buried in it, a kind of knowledge that is still similar to being inside a cave.

　　當(dāng)我們身體做著動(dòng)作且正念覺知著它，這樣修習(xí)毘婆舍那時(shí)，會(huì)出現(xiàn)第一個(gè)障礙。這個(gè)障礙是由內(nèi)心生起的如實(shí)知實(shí)相的智慧所導(dǎo)致的，也就是說，雖然這種智慧能知道色名(身心)、知道苦、無常及無我、知道世俗法、知道宗教、知道佛教、知道罪惡以及知道功德，且是經(jīng)由修習(xí)毘婆舍那而知道的一種智慧(注：即依經(jīng)典文字、念頭思惟而知道的智能，或依文字起觀照的智能；或禪思之慧)；但是，這樣的智慧只是毘婆舍那的外皮而已，還不能滅苦。它只是「知道」的一種“知道”(It is just knowing in knowing.)，也就是說，是經(jīng)由念頭思惟而「知(道)」的“知道”、只是“知道”經(jīng)典的義理，因此實(shí)際上，這種知道是觀障(defilement due to Vipassana,毘婆奢那生起的染污煩惱)。如果當(dāng)這樣的智慧生起時(shí)，我們執(zhí)著而埋陷其中，那就成了第一個(gè)障礙，這樣的智慧其實(shí)是相當(dāng)于仍在洞穴內(nèi)的智慧。

　　Therefore, next we must try and find a method to get out of the cave, to pull ourselves out of that knowledge, gradually, by watching our thoughts. As soon as a thought flashes up, know, see, and understand that it has come up. This is practicing Dhamma a little bit deeper.

　　因此，下一步我們就必須去尋找一個(gè)走出洞穴的方法，也就是，藉由看見我們的念頭，慢慢地把我們從那個(gè)智慧黑洞中拉出來；當(dāng)念頭一生起，就要知道、看見并且了解它生起了，這是修習(xí)佛法的一個(gè)更深的層次(即看念頭修習(xí)階段)。

　　Ordinarily, a tree has an outer bark. When one removes the outer bark, he reaches the layer with the nourishing sap inside. Removing that layer, one reaches the white wood. Removing that, one comes to the heartwood. Buddhism is the same. Knowing Rupa-Nama, evil and merit is also knowledge; but it is outer knowledge, enough to deal with suffering on one level, such as not being foolish by believing in auspicious things and lucky omens, or in ghosts and angels. But when one is in such a state, greed, hatred and delusion are still there, because one doesn't know the origin or source of it.

　　通常，樹有一層外皮；除掉外皮就會(huì)達(dá)到里面有一營(yíng)養(yǎng)樹汁的那一層；再除掉那一層，就達(dá)到了白木：再除掉白木，就來至木心。佛法也是一樣，知道色名(身心)、罪惡和功德也是一種智慧，但它是外層智慧，只能對(duì)治某一層次的苦，比如，不會(huì)迷信吉祥物、吉兆或鬼神而受騙，但一個(gè)人達(dá)到這個(gè)階段的智慧，還是會(huì)有貪、瞋、癡，因?yàn)樗恢浪鼈兊钠鹪础?/p>

　　To solve this problem, to know the origin of the arising of greed, hatred and delusion, we must watch our minds, like a cat that waits for a chance to grab a mouse. As soon as a though comes up in the mind, look at it and fix on it so that it is known in time. A though comes. Whack, cut it off straight away! Another one, whack, cut it off right there! Do this often. Thoughts will thereby decrease and awareness will increase. Just as with the positive and the negative. When there is more of the positive, the negative lessens. We start off never having seen thought, thinking a hundred things and never seeing a single thought. But when we are watching like this, we catch it once and cut it off. The remaining thoughts are less than a hundred now and will steadily decrease step-by-step, as long as we keep at it.

　　想要解決這個(gè)問題，想要知道貪、瞋、癡生起的起源，我們必須觀照我們的心，必須像一只等待機(jī)會(huì)去捉老鼠的貓。當(dāng)心中一生起念頭，必須看著它并注視著它，以便能立即知道它。一個(gè)念頭生起！碰的一聲！立即切斷它！又來個(gè)念頭，碰的一聲！當(dāng)場(chǎng)切斷它！不斷地這樣做，念頭就會(huì)減少，而覺性將會(huì)增強(qiáng)；就如正與反一樣，當(dāng)正面愈多反面就愈少。我們剛開始時(shí)一點(diǎn)也看不見念頭，想了一百件事卻沒看到一個(gè)念頭，但是當(dāng)我們能這樣看見念頭——一抓住它就切斷它，念頭就會(huì)少于一百，并且只要我們持續(xù)地練習(xí)，念頭就會(huì)逐步平穩(wěn)定地減少。

　　We keep gazing like this, a thought comes, we cut it off, another one arises, we drop it. When we think a hundred thoughts and we know ninety-five of them, it shows that we have a lot of awareness. Just five thoughts left that we can't keep up with. Right here is where we have to put forth effort: watch thought but don't be caught up in the thought. When we know and see all the hundred thoughts, keep up with every thought every time, it is equal to knowing and seeing exactly where greed, hatred and delusion are born. We have to cut them off so that defilements are unable to arise. This is called to keep abreast by knowing, to know in time. Knowing how to prevent, knowing how to solve. This is where we're able to deal with Lobha, Dosa &Moha.

　　我們持續(xù)像這樣看著念頭，一個(gè)念頭生起，切斷它；又一個(gè)生起，放下它！當(dāng)我們起了一百個(gè)念頭，而能知道95個(gè)，就表示我們有了相當(dāng)強(qiáng)的覺性，只有五個(gè)念頭跟不上，到這里我們必須更加用功突破：要看住念頭而不被念頭抓住。當(dāng)我們知道并看見所有一百個(gè)念頭，每次一有個(gè)念頭都跟得上，那就等于，貪瞋癡一生起我們就能知道與看見。我們必須切斷它們，讓煩惱無法生起，這樣就稱為「因知道而與念頭同步」，也就是能「當(dāng)下知道」。這樣就能知道如何防范？知道如何解決？而這也正是我們可以對(duì)治貪、瞋、癡的地方。

　　Defilements can arise because we get deluded right here. We don't know that their origin is right here. This refers to even someone who goes to the monastery to listen to talks, who makes offerings, who keeps precepts and develops both tranquility and insight-meditation. If that person has still never seen his or her own thoughts, then that person is still far from the Truth taught by the Buddha. Contrariwise, even if a person has never gone to a monastery to listen to the Dhamma, has never made offerings or kept precepts, but is always aware of what his or her mind is thinking, that person equals with knowing. He keeps abreast of thoughts, knows how to prevent, knows how to solve and knows how to conquer every time. That person is close to the Truth, the Dhamma taught by the Buddha.

　　煩惱可以生起是因?yàn)槲覀冊(cè)诋?dāng)下迷惑了，我們不知道它們的起源就在當(dāng)下，這是說，即使一個(gè)人到寺院去聽法、布施、持戒與修習(xí)止禪及內(nèi)觀禪，只要他還是看不見自己的的念頭，那就還離佛陀教導(dǎo)的真理很遠(yuǎn)。相反的，即使有人從未到過寺院聽法，從未布施或持戒，但他能時(shí)時(shí)覺知內(nèi)心在想什么，那就等于知道了。他和念頭同步，隨時(shí)都知道如何防范？知道如何解決？知道如何克服？這樣的人就離真理、離佛陀教導(dǎo)的正法不遠(yuǎn)了。

　　Have you ever heard of the Buddha having taught that the Dhamma exists already? But there is nobody with discernment who can dig it up and find it; so it stays undiscovered. Because it is undiscovered, people make merit, give offerings, keep precepts and do Samatha-meditation in order to develop good habits. So we believe that it is meritorious and wholesome to accumulate those things for the next life or for the future. This is wrong understanding. The Buddha didn't teach like this. The Buddha taught us to see our own minds.

　　你是否曾聽過佛陀教導(dǎo)說「法本來存在」呢？應(yīng)該都有，但話雖如此，卻沒有一個(gè)具法眼的人能挖到并找到它，以致它仍未被發(fā)現(xiàn)。因?yàn)樗晕幢话l(fā)現(xiàn)，所以我們才去做功德、布施、持戒及修止禪等來開發(fā)善行，而且我們相信這樣累積善行是有功德的，并且未來或下一世可以得到利益。但是！這是錯(cuò)誤的理解！佛陀不是這么教的，祂教導(dǎo)我們?nèi)タ次覀冏约旱男摹?/p>

　　We have heard the story of the monk Vakkali, who was attached to the Buddha's body and never looked at his own mind. When he was corrected by the Buddha, he became so upset that he was going to jump from a cliff and die. The Buddha stopped him and taught him that it is difficult to get born as a human being. And it's very rare for a human being have an opportunity to listen to the Dhamma from a Nobel person. The Buddha said further that His body was just material. After his death it would rot and stink. That is not the Buddha. The real Buddha can be found within the monk Vakkali. The Dhamma that is present in all people, that is, cleanliness, brightness and peace, which is the Buddha.

　　我們聽過瓦克利(Vakkali)比丘的故事，他執(zhí)著于佛陀的身相，而從不去看他自己的心。當(dāng)他被佛陀糾正時(shí)，心里非常難過，因而想去跳崖尋死。佛陀阻止他且教導(dǎo)他說：「投生為人是很難的，而能從圣人聽聞?wù)ㄒ彩欠浅Ｏ∮械?。」佛陀更進(jìn)一步說：他的身體只是物質(zhì)的色身，死后又會(huì)腐爛發(fā)臭，那不是佛陀，真正的佛陀可以在瓦克利比丘自己里頭找到，存在于所有人之中的正法就是，清凈、光明與平靜——這就是佛陀！

　　The Buddha proclaimed, ‘whoever sees the Dhamma, sees Me. Whoever doesn't see the Dhamma, doesn't see Me, even when taking hold of My robe or My finger’. The monk Vakkali woke up and started to work with the mind; and he saw his own thinking.

　　佛陀說：「見法者即是見我；不見法者即不見我；即使抓著我的法衣或手指，也未見我。」瓦克利比丘一聽就覺醒了，他開始治心修心，并且看見了自己的念頭。

　　(Seeing The Dhamma 見法)

　　I would like to remind you once more that the word Dhamma refers to our seeing our own minds at the moment that we are acting, talking or thinking. This is what is called seeing the Dhamma. I dare to insist that the very life of the Dhamma exists in all people without exception, no matter whether you are a man or a woman, a monk or a novice; no matter what nationality you may have, whatever language you may speak of whatever clothes you may wear. It's all the same. The Dhamma are the actions of body, speech and mind. Actions of the body other people can see; actions of speech others can hear; but actions of the mind others are not able to see. You can only see them yourself. For this reason, the monk Vakkali felt at ease viewing it like this. Whether he saw the body of the Buddha or not, he would feel at ease because he saw the real Buddha; that is, really seeing according to reality, an ability that exists in everyone.

　　我要再次提醒你們，“法”這個(gè)字是指我們身語意的活動(dòng)；在身口意活動(dòng)的當(dāng)下看見我們自己的心，這就是所謂的“見法”。我敢保證法的命脈存在于所有人之中，沒有例外——不管你是男人或女人、比丘或沙彌、是什么國(guó)籍、說什么語言或穿什么衣服——都一樣?！胺ā本褪巧碚Z意的活動(dòng)；身軀的活動(dòng)別人可以看見；言語的活動(dòng)別人可以聽見；但是，心的活動(dòng)別人無法看見，只有自己能看見。基于這個(gè)原因，所以瓦克利比丘這樣看著自己的心并感到安心；不管是否看見佛陀的色身，他都會(huì)感到安心，因?yàn)樗匆娏苏嬲姆鹜?，也就是如?shí)地真見，這是每個(gè)人都本來具足的。

　　The Buddha once described seeing in this way: with flowers, black, red, white or whatever colour, they are all ready to bloom when touched by sunshine. That I'm giving you these reflections right now is the same: Anyone can apply them in daily life, whether man or woman, whatever clothes he or she may be wearing, whatever religion is upheld. It can be used by everyone in the same way, because we all have a body and mind. When one sees one's own mind at the moment that it thinks, this indicates that one sees one's own mind at the origin or source of thought. The Buddha points to though, which must be watched with awareness, but one must not get caught up in the thoughts. Whoever sees this, he or se is called by the Buddha a flower that is ready to bloom when the sun shines. The word sunshine refers to the teachings of the Buddha that direct us to practice with the mind. Whatever work you do, control your thoughts with awareness. Some people don't do it yet, because they're not interested. But when we are interested, when we are suffering, we must be ready to do it.

　　這種「見」，佛陀曾這么比喻說：無論黑色、紅色、白色或任何色的花，只要得到到陽(yáng)光的撫觸，都能繽紛綻開。我現(xiàn)在跟你們說“見法、見心”的這些觀點(diǎn)也一樣，任何人都可以將之應(yīng)用于日常生活中，不管你是男人、女人、穿什么衣服、信仰什么宗教，任何人都可以如法泡制加以應(yīng)用，因?yàn)椤覀兌加猩砼c心。在這里“陽(yáng)光”就是指“引導(dǎo)我們?nèi)バ扌牡姆鹜拥慕虒?dǎo)”，依此教導(dǎo)之光，任何人在起念的當(dāng)下看見自己的心，這就表示他在念頭的起處看見自己的心。佛陀特別注重念頭，我們必須用覺性去看著(觀照)它，但不能陷入念頭之中。任何人只要能這樣看見心念，佛陀便稱他為——陽(yáng)光下繽紛綻開的花朵。不管你做什么工作，要用覺性去控制你的念頭，有些人還不這么去修，因?yàn)樗麄儗?duì)這個(gè)沒興趣(而對(duì)誦經(jīng)、作功德的事修較有興趣)；不過，當(dāng)我們有興趣時(shí)或當(dāng)我們受苦時(shí)，我們就必須立即這么去修。

　　There are 84,000 teachings in Buddhism. They are not for reciting and for performing ceremonies. That was not the Buddha's intention. The Buddha's teachings have nothing at all to do with superstition. They are to be practiced only in order to solve the suffering of the mind. Some people might argue that without ceremonies and rituals Buddhism can't extinguish suffering. This fails to understand the meaning in the right way. We've heard that in the time of the Buddha, when He would expound the Dhamma to people, there were many people who would open the eye to see the Dhamma and enter the stream of Nibbana from the first stage of enlightenment upwards by the time the discourse was finished. They didn't have to perform rites and rituals other than working with the mind, as the Buddha indicated.

　　在佛教里有八萬四千種教導(dǎo)，這些不是為了唱誦和儀式，那不是佛陀教導(dǎo)的用意，佛陀的教導(dǎo)和迷信完全無關(guān)，修習(xí)佛法只是為了解決我們內(nèi)心的痛苦。有些人也許會(huì)爭(zhēng)論說：沒有典禮和儀式，佛教就不能滅苦。這是沒有正確了解佛法的意義，我們都聽過，在佛陀的時(shí)代，每當(dāng)?shù)k向人們說法時(shí)，往往有許多人開啟了見法眼，并且在說法結(jié)束之前，就證入初果以上的涅槃法流，他們除了依佛陀的教示修心，并不須去弄什么典禮或儀式。

　　Wherever we explain the Dhamma, if we don't make this point, our words are a stain. Why are they a stain? They are a stain because we don't indicate the way that people who are interested in the Dhamma must practice in order to free oneself from suffering and defilements. And they are a stain because we thereby abandon these effective teachings. Therefore, may you all try to understand this point without fail. If we don't practice according to this important teaching, then we fail to understand the teaching of the Buddha.

　　當(dāng)我們解說佛法時(shí)，如果沒有指出這一點(diǎn)，那我們的話就是一種污染，為什么這些話是污染呢？因?yàn)槲覀儧]有為那些對(duì)佛法有興趣并想要解脫自己痛苦煩惱的人們，指出這一條必須修學(xué)的正道，反而舍棄了這些正確的教導(dǎo)，所以豈不是一種污染呢！？因此，希望你們對(duì)這一點(diǎn)都能理解無誤。如果我們沒有依這個(gè)重要的教導(dǎo)來修行，那我們就并沒有了解佛陀的教導(dǎo)。