---
title: 研讀與實際經驗 Study and Experiencing
description: "Let us talk about the difference between studying Dharma ideas and applying them in practice. True Dharma study has only"
---

Study and Experiencing

　　研讀與實際經驗

Let us talk about the difference between studying Dharma ideas and applying them in practice. True Dharma study has only one purpose-to find a way out of the unsatisfactoriness of our lives and to achieve happiness and peace for ourselves and all beings. Our suffering has causes for its arising and a place to abide. Let us understand this process. When the heart is still, it is in its normal condition; when the mind moves, thought is constructed. Happiness and sorrow are part of this movement of mind, this thought construction. So also is restlessness, the desire to go' here and there. If you do not understand such movement, you will chase after thought constructions and be at their mercy.

　　讓我們談一談，研究佛法思想和將它們放入修行之間的不同之處。真正的法義研究只有一個目的，那就是：在我們痛苦的生活中找到一條出路，以及為自己與眾生達到快樂與平靜。我們的苦生起是有其起因和停留的地方的。讓我們來了解這個過程。當心平靜時，它是在其原來的狀態：當心動搖時，念頭便形成了，而喜、悲皆屬于這動搖的心和這念頭結構中的一部份。掉舉也是如此，欲望跑這兒、跑那兒的。如果你對這樣的動搖並不了解，你就會受到念頭的支配而任其擺布。

Therefore, the Buddha taught us to contemplate the movements of the mind. Watching the mind move, we can see its basic characteristics: endless flux, unsatisfactoriness and emptiness. You should be aware of and contemplate these mental phenomena. In this way, you can learn about the process of dependent origination. The Buddha taught that ignorance is the cause of the arising of all worldly phenomena and of our volitions. Volition gives rise to consciousness, and consciousness in turn gives rise to mind and body. This is the process of dependent origination.

　　因此，佛陀教我們要去思惟(觀)變動的心。觀照心的變動，我們便能看到其基本的特質：永恆地變遷、苦、空。你應該覺醒和思惟(觀)這些心理狀態。如此一來，你便可以學習到十二因緣的過程。佛陀教導，「無明」是一切世間因緣和「行」生起的「因」。「行」引發「識」，「識」引發「身」與「心」。這就是十二因緣的過程。

When we first study Buddhism, these traditional teachings may appear to make sense to us. But when the process is actually occurring within us, those who have only read about it cannot follow fast enough. Like a fruit falling from a tree, each link in the chain falls so fast that such people cannot tell what branches it has passed. When pleasurable sense contact takes place, for example, they are carried away by the sensation and are unable to notice how it happened.

　　當我們初學佛法時，這個傳統的教義對我們也許有意義，但是，當這個過程實際地發生在我們心里時，那些光研讀十二因緣的人，將跟隨不上它們。就好比一粒水果從樹上掉下來一樣──每一環都掉落得如此迅速，使得這些人根本無法說出已經經過了哪些樹枝。例如：當愉悅的感官接觸發生時，他們便會被感覺所支配，無知它們是如何發生的。

Of course, the systematic outline of the process in the texts is accurate, but the experience is beyond textual study. Study does not tell you that this is the experience of ignorance arising, this is how volition feels, this is a particular kind of consciousness, this is the feeling of the different elements of body and mind. When you let go of a tree limb and fall to the ground, you do not go into detail about how many feet and inches you fell; you just hit the ground and experience the pain. No book can describe that.

　　當然，經典里對整個過程的有系統描述是很精密的，但，實際的經驗卻是超越經教研究的。研究並無法告訴你「這就是」無明生起的經驗，「這就是」行的感覺，「這就是」特殊的意識，「這就是」身與心各個不同元素的感覺(受)。當你從樹上掉到地上時，你並無法詳細地算出你掉落了幾尺幾寸高──你就碰到地上了，然後經驗到苦。沒有任何一本書能夠描述那種情形。

Formal Dharma study is systematic and refined, but reality does not follow a single track. Therefore, we must attest to what arises from the one who knows, from our deepest wisdom. When our innate wisdom, the one who knows, experiences the truth of the heart / mind, it will be dear that the mind is not our self. Not belonging to us, not I, not mine, ail of it must be dropped. As to our learning the names of all the elements of mind and consciousness, the Buddha did not want us to become attached to the words. He just wanted us to see that all this is impermanent, unsatisfactory, and empty of self. He taught only to let go. When these things arise, be aware of them, know them. Only a mind that can do this is properly trained.

　　經教的研究是有組織系統，且嚴謹的，但是，真理絕非僅此而已。因此，我們必須以「覺知者」、以我們最深層的智慧來證實生起的一切。當我們原有的智慧──覺知者，經驗到心的真相時，它使會清楚地明了心並不是我們自己，不屬于我們、不是我，也不是我的，一切的一切都必須舍掉。對于我們所學習的心、識元素的名相，佛陀也不希望我們去執著。他只是希望讓我們看到這一切都是無常、苦和空的。他只教導我們放下。當這些東西生起時，覺知它們、了知它們。只有能夠做到這點的心，才算正確地訓練過。

When the mind is stirred up, the various mental formations, thought constructions, and reactions start arising from it, building and proliferating continually. Just let them be, the good as well as the bad. The Buddha said simply, "Give them up." But for us, it is necessary to study our own minds to know how it is possible to give them up.

　　當心被擾動時，種種法塵、念頭、反應便由之生起，並且不斷地營造和造作。只要讓它們去，不論好、壞都一樣。佛陀只說：「舍棄它們。」但對我們而言，探究自己的心，以知道如何方能舍棄它們，是必要的。

If we look at the model of the elements of mind, we see that it follows a natural sequence: mental factors are thus, consciousness arises and passes like this, and so forth. We can see in our own practice that when we have right understanding and awareness, then right thought, right speech, right action, and right livelihood automatically follow. Different mental elements arise from that very one who knows. The one who knows is like a lamp. If understanding is right, thought and all the other factors will be right as well, like the light emanating from the lamp. As we watch with awareness, right understanding grows.

　　如果我們觀察心理元素的形態，我們會看到，心是追隨自然順序的──心理元素是這樣子的：識生起然後就這樣消逝等等。我們可以在自我的修行中看到，當我們擁有正見及正念時，正思惟、正語、正業、正命自然會隨之生起。各種不同的心理元素會從這個覺知者生起。覺知者就有如一盞燈，如果知見正確的話，思惟和其他的因素也會跟著正確：就如同從燈中射出來的光。當我們以覺知觀照時，正見就會增長。

When we examine all that we call mind, we see only a conglomeration of mental elements, not a self. Then where can we stand? Feeling, memory, all the five-aggregates of mind and body are shifting like leaves in the wind. We can discover this through meditation.

　　當我們審視這一切，也就是所謂的心時，我們看到的會只是一個心理元素的聚合體，而不是個自我。那我們以何而立？受、想、身、心約五蘊就如風中的落葉般變化不定。我們可以經由禪坐發現這點。

Meditation is like a single log of wood. Insight and investigation are one end of the log; calm and concentration are the other end. If you lift up the whole log, both sides come up at once. Which is concentration and which is insight? Just this mind.

　　禪坐就如同一根木頭，內觀和審視是木頭的一端，平靜與專注則是另一端。如果你舉起整塊木頭，兩端必會同時被舉起。哪個是定而哪個是慧呢，只是這顆心罷了。

You cannot really separate concentration, inner tranquility, and insight. They are just as a mango that is first green and sour, then yellow and sweet, but not two different fruits. One grows into the other without the first, we would never have the second. Such terms are only conventions for teaching; We should not be attached to the language. The only source of true knowledge is to see what is within ourself. Only this kind of study has an end and is the study of real value.

　　你是無法將定與慧絕然地分開的。它們就好像一顆起初青澀，後來甜熟的芒果，而不是兩顆不同的水果。這個成長為那個，沒有了前者，也不會有後者。這樣的分法只是教導上的方便罷了，我們不該去執著語言。唯一真實的智慧根源，就是去看見自我內在的一切。只有這種的學習才有終點，也才是學習的真正價值所在。

The calmness of the mind at the beginning stage of concentration arises from the simple practice of one pointedness. But when this calm departs, we suffer because we have become attached to it. The attainment of tranquility is not yet the end, according to the Buddha. Becoming and suffering still exist.

　　在定的初階段的平靜之心，是從簡單的專注修行中生起的。但是，當這種平靜消失時，我們會痛苦，是因為我們去執著它。根據佛陀所言，達到了平靜仍然不是終點，因為，「有」和「苦」依然存在。

Thus, the Buddha took this concentration, this tranquility, and contemplated further. He searched out the truth of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of numerous mental formations, only a stage on the path. If you are attached to it, you will find yourself still stuck in birth and becoming, based on your pleasure in tranquility. When tranquility ceases, agitation will begin and you will be attached even more.

　　因此，佛陀利用這個「定」或「平靜」來進一步地思惟(觀)。他一直尋求事實的真相直到他不再執著平靜(定)為止。平靜只是真理的一面──種種法塵的其中之一，只是道上的一個階段罷了。如果你執著它的話，曾發現自己仍陷于「生」與「有」之中，彷似你在平靜的喜悅為依賴。但當平靜一消失，就會開始煩惱，而你，將會執著得更深。

The Buddha went on to examine becoming and birth to see where they arise. As he did not yet know the truth of the matter, he used his mind to contemplate further, to investigate all the mental elements that arose. Whether tranquil or not, he continued to penetrate, to examine further, until he finally realized that all that he saw, all the five aggregates of body and mind, were like a red-hot iron ball. When it is red-hot all over, where can you find a cool spot to touch? The same is true of the five aggregates-to grasp any part causes pain. Therefore, you should not get attached even to tranquility or concentration; you should not say that peace or tranquility is you or yours. To do so just creates the painful illusion of self, the world of attachment and delusion, another red-hot iron ball.

　　佛陀為了看到「有」和「生」是從哪里生起，所以繼續不斷地審視它們。在他仍未明了事實的真相時，他用他的心進一步地思惟，以觀照所有生起的心理元素。不論平靜與否，他都進一步地繼續洞察和審視，直到他最後覺悟了他所看到的一切──身、心的五蘊，就好像一顆熾紅的熱鐵球一般。富它四面皆熱時，你哪里找得到一處清涼的地方可以觸摸?五蘊的真相也是一樣──執著任何一部份都會造成苦。因此，即使連定(平靜)都不該去執著；你不應該說平靜是你或你的，這樣做的話，只會造成自我的痛苦、執著和愚癡的世間、另一個熾熱的鐵球。

In our practice, our tendency is to grasp, to take experiences as me and mine. If you think, '1 am calm, I am agitated, I am good or bad, I am happy or unhappy," this clinging causes more becoming and birth. When happiness ends, suffering appears; when suffering ends, happiness appears. You will see yourself unceasingly vacillating between heaven and hell. The Buddha saw that the condition of his mind was thus, and he knew, because of this birth and becoming, his liberation was not yet complete. So he took up these elements of experience and contemplated their true nature. Because of grasping, birth and death exist. Becoming glad is birth; becoming dejected is death. Having died, we are then born; having been born, we die. This birth and death from one moment to the next is like the endless spinning of a wheel.

　　在我們的修行中，執取經驗為我和我的是我們的傾向。如果你認為：「我很平靜、我恨煩惱、我好或我壞、我高興或不高興」這種執著只曾造成更多「有」和「生」。當快樂結束時，痛苦生起：當痛苦結束時，快樂生起。你會看到自己在天堂與地獄之間游離不定。佛陀看到自己的心的狀態是如此的，他也明白，就因為這個「有」和「生」，所以他的解脫仍末圓滿。因此，他利用了這些經驗的元素來思惟(觀)它們的真實本然。因為執著，「生」和「死」所以存在。變得高興是「生」，變得沮喪是「死」。死了以後，我們便生；生了之後，我們必死。從這一剎那到下一剎那的生與死，就如同一個不停轉動的輪子。

The Buddha saw that whatever the mind gives rise to are just transitory, conditioned phenomena, which are really empty. When this dawned on him, he let go, gave up, and found an end to suffering. You too must understand these matters according to the truth. When you know things as they are, you will see that these elements of mind are a deception, in keeping with. the Buddha's teaching that this mind has nothing, does not arise, is not born, and does not die with anyone. It is free, shining, resplendent, with nothing to occupy it. The mind becomes occupied only because it misunderstands and is deluded by these conditioned phenomena, this false sense of self.

　　佛陀看到，無論心生起甚麼，都只是無常的──因緣和合的事物，實際上是空的。當他明白這點時，他放下、他舍棄，因而找到了苦的盡頭。你們也必須要如實地了解這些。富你明了事物的本然時，你會看到，這些心的元素都只是個騙術──根據佛陀的教導，這類心什麼也不是、不生起、也沒生，更不跟任何人死去。它是自在的、光明的、燦爛的，沒有任何東西可以侵占它。心會被占據是因為心曲解了，而且被這些和合現象──這個假的我的意識所迷惑。

Therefore, the Buddha had us look at our minds. What exists in the beginning? Truly, not anything. This emptiness does not arise and die with phenomena. When it contacts something good, it does not become good; when it contacts something bad, it does not become bad. The pure mind knows these objects clearly, knows that they are not substantial.

　　因此，佛陀讓我們觀察自己的心。開始時，有什麼存在?事實上，什麼也沒有。這個「空」是不跟和合現象一起生、滅的。當心接觸到好的事物時，它不會也跟著變好：當它接觸到不好的事物時，它也不會跟著變得不好。清淨的心清楚地覺知這些對象，覺知它們都不是實體。

When the mind Of the meditator abides like this, no doubt exists. Is there becoming? Is there birth? We need not ask anyone. Having examined the elements of mind, the Buddha let them go and became merely one who was aware of them. He just watched with equanimity. Conditions leading to birth did not exist for him. With his complete knowledge, he called them all impermanent, unsatisfactory, empty of self. Therefore, he became the one who knows with certainty. The one who knows sees according to this truth and does not become happy or sad according to changing conditions. This is true peace, free of birth, aging, sickness, and death, not dependent on causes, results, or conditions, beyond happiness and suffering, above good and evil. Nothing can be spoken about it. No conditions promote it any longer.

　　當一位禪修者的心如此安住時，是不會有疑惑的。有「有」嗎?有「生」嗎？我們不需問任何人。審視了心的元素之後，佛陀便放下它們，然後只做一個在旁覺知的人。他平靜地觀照。對他而言，導致「生」的條件並不存在。以他圓滿的智慧，說它們皆是無常、苦和無我。因此，他確實成為一位覺知者。覺知者如實地徹見，而不因變遷的現象而快樂、悲傷。這才是真實的平靜，解脫了生、老、病、死，不緣因果或因緣，超越了苦、樂、善、惡。它無法形容，任何條件都不再能動搖它。

Therefore, develop samadhi, calm and insight; learn to make them arise in your mind and really use them. Otherwise, you will know only the words of Buddhism and with the best intentions, go around merely describing the characteristics of existence. You may be clever, but when things arise in your mind, will you follow them? When you come into contact with something you like, will you immediately become attached? Can you let go of it? When unpleasant experiences arise, does the one who knows hold that dislike in his mind, or does he let go? If you see things that you dislike and still hold on to or condemn them, you should reconsider-this is not yet correct, not yet the supreme. If you observe your mind in this way, you will truly know for yourself.

　　因此，增長三摩地、平靜和內觀，學習去讓它們在心中生起，然後確實地運用它們。否則的話，你只認識了佛法的名相，雖然擁有很好的動機，但也只能四處去說明事物的特質。你也許很聰明，但當事物在心中生起時，你會追逐它們嗎?當你接觸到你所喜愛的事物時，你會立刻執著它們嗎?你能夠放下它嗎？當不悅的經驗生起時，覺知者會執著于心，還是會放下?當你看到你所厭惡的事物時，還依然執著或譴責它們的話，就應該反省──這還是不對的、還不是究竟的。如果你如此審視你的心，你自己會確實地明了。

I did not practice using textbook terms; I just looked at this one who knows. If it hates someone, question why. If it loves someone, question why. Probing all arising back to its origin, you can solve the problem of clinging and hating and get them to leave you alone. Everything comes back to and arises from the one who knows. But repeated practice is crucial.

　　我並沒有用教科書來修行，我只是看著這個覺知者。如果它恨某人的話，問問為什　；如果它愛某人的話，也問問為什麼；將一切生起的事物追究回它的本來，你便能夠解決執取與憎恨的問題，並讓它們離你而去。一切都將回歸覺知者、生起于覺知者。然而，反覆地修行是重要的。