Part 2: Walking The Path 第2篇：行道

　　2-3. Stages of Practice 修學(xué)階段

　　2-3-1. The Path That Is Not A Path 非道之道

　　When we create the cause by meditating, the mind becomes peaceful as a result. For example, we recite the word Bud-dho. I used to do this: inhaling, Bud, exhaling, dho. While doing walking-meditation one recites Bud-dho with every step, walking in accordance with the breathing. These things create peace because it is done slowly. After that, I met a teacher from the North named Sow, who told me that one cannot climb a tree from the top, that one has to start at the roots. He taught me to count 1-2-3 until ten and back again 10-9-8 until one. He said this is beginning at the beginning. This is another way of following the breath; inhaling say one. Exhaling say two, etc., the only difference is the words you use. The principle is the same : to follow the breath in and out. Besides this, he taught that this method of counting was sacred ; if one was cut by a knife, he said to restrain oneself and count 1-2-3 until 10, back and forth. It would override the vein to stop bleeding. While travelling, ghosts would shrink back and be afraid. He taught many other things.

　　如果我們以禪修為因，最后內(nèi)心得到的就是平靜的果，例如，我們念“佛-陀'(Bud-Bho)來修禪，我以前就曾這樣練習(xí)，入息念“佛”，出息念“陀”。在經(jīng)行的時(shí)候，每一步也都跟著念“佛陀”，并且行走時(shí)還要配合入出息，這些方法由于是緩慢地練習(xí)因此能得到平靜。后來，我遇到一位來自北方的導(dǎo)師，他的名字是娑(Sow)，他告訴我：爬樹不能從頂端開始爬，而必須從根部開始。他教我數(shù)1-2-3…一直數(shù)到10，然后再反過來數(shù)10-9-8…一直數(shù)到1。他說這是起頭的起頭；還有另一種數(shù)息的方法：入息時(shí)數(shù)1，出息數(shù)2等，念“佛-陀'與數(shù)息差別只在用字不同而已，原則是一樣的，都是跟隨入出息。除此之外，他還說數(shù)息法是神圣的。他說：如果有人被刀割傷，就要克制自己數(shù)1-2-3…一直數(shù)到10，并來回地?cái)?shù)，這樣就可以抑制血管而停止流血。在旅行時(shí)，鬼魅也會(huì)怕你并退卻。他還教我很多其它的東西。

　　Next, I recited Samma Arahant, another thing that this teacher taught. I've done these things and I became peaceful, I sat in peace. One tends to fall asleep while practicing because it is done slowly and with the eyes closed, walking-meditation is done in the same way.

　　接著，我練習(xí)這位導(dǎo)師教的另一方法，改成念“正覺-阿羅漢(Samma Arahant)”。這些方法我都練過，且心變得平靜，我可以平靜地坐著。練習(xí)這種方法時(shí)會(huì)想睡覺，因?yàn)榫毩?xí)速度是緩慢地而且眼睛是閉著的，經(jīng)行也一樣走得速度很慢。

　　Next, I went to Udorn province, that's where I got the method of rising and falling. Breathing in, one thinks rising and breathing out, one thinks falling. Following the breath again, same as before. These methods are all the same; they're all connected with breathing. When doing walking-meditation, one thinks lifting, going, lowering; touching, pressing etc. Doing this, they say, you get knowledge, that's what they say ; you get this and that. Well, I've done it and frankly speaking, it's just guessing, prediction and conjecture, but it's good anyway.

　　后來，我到烏董 (Udorn) 省去，在那里我學(xué)到起-落的方法。入息時(shí)，心里憶念‘起’，出息時(shí)，憶念‘落’。和以前一樣又是跟隨著入出息。這些方法都一樣，都與入出息有關(guān)。當(dāng)經(jīng)行時(shí)，心里憶念‘舉起’-‘前進(jìn)’-‘放下’-‘觸地’-‘按下’等。他們說這樣練習(xí)可以得智慧，他們就是那么說的：你可以得這個(gè)、得那個(gè)…。好吧！我照著方法去練習(xí)，但是坦白說，那種種說法只是一種猜想、預(yù)測和推想而已，不過，這畢竟還是個(gè)好方法。

　　What I've been saying, to sum up, it's all about watching the breath and it makes one peaceful. Even ANAPANASATI is a method to look at breathing. To sit and watch the in-breath, the out-breath, knowing short, long, coarse and refined. The more you watch it, the more refined it gets. One gets caught up in the breathing and sits with one's body all stiff, sitting there being peaceful. One gets caught up in peace and doesn't know the breath. The words 'caught up' are easy to understand, they are the equivalent of the word delusion.

　　總之，我前面說的那些方法都是去觀照入出息，而使人達(dá)到平靜。即使是安那般那念(入出息念, Anapanasati )也是個(gè)觀入出息的方法。坐下來觀照入息、出息，并且覺知入出息是短、長、粗或細(xì)。你越觀照它，氣息就會(huì)變得越微細(xì)。你會(huì)被入出息所纏縛并且身體僵硬不動(dòng)地坐著，坐在那里并感到平靜。你會(huì)被那種平靜所纏縛而沒有覺知入出息?！袄p住(caught up)”這個(gè)字一看就明白，那和“迷惑”是一樣的東西。

　　I've done these methods and I'm able to teach it to others, if anybody wants it, I can really teach the method to concentrate, sitting stiff. But it is peace under the influence of delusion, peace due to Moha, it's not peace due to wisdom. According to my understanding, these methods are not the teaching of the Buddha.

　　我練習(xí)過這些觀入出息的方法而且如果有人想學(xué)，我也能夠教導(dǎo)他人，我真的可以教別人這種方法，以達(dá)到專注與靜坐不動(dòng)。但那是帶有迷惑的平靜，是愚癡的平靜，而不是智慧的平靜。依我的理解，這些方法不是佛陀的教導(dǎo)。

　　In the days that prince Sidhartha was not yet Enlightened, he studied with the 2 hermits Alara and Uddaka until he attained the 7’ and 8' absorptions and he could enter and come out of Jhana as fast and skilled as his teachers. But he still had suffering because he was still thinking about people, liking this one and disliking that one. On seeing a form with the eye or hearing a sound with the ear, he would sometimes be glad and sometimes be sad. Even without hearing or seeing anything, he would still think about his wife and his son, think about the palace, his wealth or the ladies in waiting ; this shows that there was still suffering. This is called knowing from memory, comprehension but it is not yet realising, real knowing, it's not the path to transcend suffering. When he asked his teachers, they told him that that was all the knowledge they had to teach, so he said goodbye even though his teachers wanted him to stay and help teaching. Prince Sidhartha had strong aspiration to extinguish suffering so he left them. He practiced many methods : holding his breath, fasting, not drinking water, keeping silent etc. Sometimes he would eat an extremely small amount of food and his body got weak and thin, just skin over bones, it was hard to move about. This indicates that these practices existed before the time of the Buddha and that they are not the teaching of the Buddha, they are teachings of teachers at large.

　　在悉達(dá)多太子覺悟之前，他曾跟隨阿拉羅和烏達(dá)喀爾兩位隱士修學(xué)，并且達(dá)到第七和第八次第的禪定，他能和他的老師們一樣迅速自在地進(jìn)入和退出禪定。但他還是有苦，因?yàn)楫?dāng)他想到某些人時(shí)，還是會(huì)喜歡這個(gè)而不喜歡那個(gè)；在眼見色或耳聞聲的時(shí)候，他還是會(huì)有時(shí)喜悅而有時(shí)悲傷。即便沒有聽到或看到任何東西，他仍然會(huì)想念他的妻兒，想到他的王宮、財(cái)富或侍女們，這表示出他仍然有苦，這就叫做由見聞?dòng)洃?、思惟理解而了知，但這還不是覺悟，不是真知，不是離苦之道。當(dāng)他問老師再下去要怎么修，他們說：那就是他們能教導(dǎo)的所有知識了！因此，他告別老師，即使他們想要他留下幫忙教學(xué)，但悉達(dá)多太子有強(qiáng)烈的‘滅苦的渴望’，所以離開了他們。他修學(xué)了許多的方法；停止入出息、禁食、不飲水、禁語等。有段時(shí)期他吃極少量的食物，因而身體變得越來越瘦弱，就像皮包骨一樣，連行動(dòng)都很困難。這表明了這些修法在佛陀的時(shí)代之前就已經(jīng)存在，并且這些不是佛陀的教導(dǎo)，而是當(dāng)時(shí)一般導(dǎo)師的教導(dǎo)。

　　In India were many sects. We've probably heard of them : some sects were going naked, some sects taught to torment the body by lying down on thorns, we all know that that hurts, some sects would lie down roasting on fire etc.

　　在印度有許多教派，我們可能對他們早有耳聞，有些教派以裸身為修行；有些教派以教人躺在荊棘上折磨身體為修行，我們都知道那會(huì)很痛；有些教派則教人躺在火上受烤等等。

　　If we've studied the texts, we'll understand these matters easily. For example the naked ascetics : a new born baby doesn't wear clothes either but doesn't grow up to be Enlightened. Or roasting on fire : I have seen a woman who had just given birth lying roasting on fire, drinking hot water, but defilements didn't disappear, and she was not a Noble one either. I've seen this with my own eyes, and it can be reflected on with discrimination. These things are not the teaching of the Buddha but they are views and they are practiced out of ignorance. When one doesn't know, one does those kind of foolish things. Each person behaves similar to a blind man who lost his way.

　　假如我們讀過經(jīng)典，很容易就了解這些事情是無益的。就拿那些修裸身的苦行者來說吧！一個(gè)沒有穿衣服的新生兒，他不會(huì)長大以后因此而覺悟。或者以火上受烤的來說，我曾看過一個(gè)女人才剛生產(chǎn)完卻躺在火上一邊受烤，一邊喝熱水，但她煩惱并沒有去除，也沒有成為圣者，我親眼見過這件事，記得很清楚。這些東西都不是佛陀的教導(dǎo)，只是一些邪見，但人們因無明卻依之修習(xí)。當(dāng)一個(gè)人不明了，就會(huì)修學(xué)那些愚蠢的事行，這種人的行為就像一個(gè)迷路的盲人一樣。

　　After that, the prince realized that to practice like that is to walk a path that is not the path to go beyond suffering, so he stopped it and started to eat fruits. When the 5 ascetics saw this, they figured that the prince wouldn't get enlightened because he had given up making effort and was now indulging himself so they left him. This was a misunderstanding. Those of us who have studied know this well. What I'm telling you now, is what teachers have told me, it is knowledge from memory.

　　在那之后，太子了解到：那樣修行不是走在一條離苦的道路上，所以他停止那種修行而開始吃水果。當(dāng)他的五位苦行道友看到這情景，便認(rèn)為太子已不再精進(jìn)而開始隨順欲望，已不可能得到覺悟，所以便離開了他。這是個(gè)誤解，我們當(dāng)中那些學(xué)過的人很清楚這件事。我現(xiàn)在跟你們說的這些是以前我的導(dǎo)師告訴我的，這些是從見聞?dòng)洃浂鴣淼闹R。

　　When the prince practiced by himself, his body and speech were secluded but his mind was not yet secluded. Then he met Miss. Sujata who was praying to the gods with an offering of rice - this shows that praying is something that existed before the time of the Buddha. Having said this much, it should be clear to someone who is clever that making merit, being generous, keeping precepts and practicing tranquility-meditation, are not the teachings of the Buddha. But performing good actions assist and support, they're better than bad actions ; it's better to want merit than it is to have evil desires, but it is only just called good actions because it can't yet extinguish suffering.

　　當(dāng)太子開始獨(dú)自修行之后，雖然他的身行及口行已經(jīng)與世間隔離了開來，但他的心卻還沒有隔離開來。后來他遇到蘇佳塔女士，他供米來向天神祈?！@顯示了祈福是佛陀時(shí)代之前就已存在的事行。我說了這么多，聰明的人聽了應(yīng)該已經(jīng)很清楚：做功德、布施、持戒和修習(xí)止禪，這些都不是佛陀的教導(dǎo)。但是持戒修善是有幫助的，比做惡來得好；想要求功德比有邪惡欲念要好多了，可是！那只能稱作善行(尚非圣行)，因?yàn)樗荒軠缈唷?/p>

　　I'm telling you this in order to make you understand what is appropriate and what isn't. Some of you may not believe it, some of you may say that one needs to do things step by step, one has to accumulate virtuous qualities ; you may think like that, but somebody with wisdom will understand.

　　我跟你們說這些，是要讓你們了解什么是正當(dāng)?shù)亩裁床徽?dāng)。你們有些人可能不相信；有些人甚至?xí)f：做什么事都要一步一步來，我們必須先積功累德修善根；你可能也那么想，但有智慧的人就會(huì)了解我說的話。

　　We have come here to practice Dhamma, so may you all make yourself into a kind of rice : the kind that has full and fat grains ; when they're planted, they sprout easily. If you are a small, thin ricegrain, you'll sprout slowly and if you are like husk, you won't come up at all - that's how it is!

　　我們來這里是要修學(xué)佛法，所以希望諸位能使自己成為一種稻谷——那種飽滿且肥厚的谷子，只要它們一播種下去就很容易發(fā)芽；假如你是個(gè)細(xì)小、干瘦的稻谷，那就很慢才會(huì)發(fā)芽；而假如你像個(gè)空殼子，那就絕對不會(huì)發(fā)芽了——就是這么回事！

　　So determine to listen, in order to understand, to know through memory, to comprehend, to realize and to truly know.

　　所以為了要明了，為了要經(jīng)由見聞?dòng)洃浕蛩嘉├斫舛?，乃至為了要親證而真知，你們要下決心好好地聽。