---
title: 平常心 Normality - 請跟我來 Come This Way
description: "Part 2: Walking The Path 第2篇：行道"
---

Part 2: Walking The Path 第2篇：行道

2-3. Stages of Practice 修學階段

2-3-2. Come This Way 請跟我來

The praying and making offerings to the gods of Miss. Sujata, make us realize that this was already done before Buddhism arose. This means that just wishing for something won't have results, if one doesn't start to do something about it. Results come from actions. So don't be lazy ; determine to train and practice yourself, by developing awareness continuously. It says in the commentaries, in the books, about awareness, that there are 2 things that are of great assistance, namely : 1. Sati - recollection, and 2. Sampajanya - awareness. Some people understand it half, some people understand it fully. The words 'of great assistance' mean to have great value but it is not reckoned in terms of money : 100, 1.000 or 10.000 baht, it's not like that. What it means is that whoever develops awareness highly, by being aware of the movements of both the body and the mind, receives lots of results and plenty of fruit in not having to experience suffering.

從蘇佳塔女士供養天神祈福這一件事，我們可以了解：這在佛教出現前就已經有了。這意味著如果只是一味祈求某些東西，而不針對祈求之事物去采取行動，那是不會有結果的。有行動才會有結果，所以不要怠惰，你要下決心持續努力培養覺性來修煉自己。經典及注釋書中都提及覺性，並說：有兩種極有幫助的東西，亦即1. 正念(Sati, 憶念)；和2. 正知(Sampajanya, 覺性)。有些人對此一知半解，有些人則能完全了解。所謂「極有幫助」是指有很大的價值，但是！那不是用金錢來衡量的，不能用一百、一千或一萬銖來算，不是那樣的。它的意思是：任何人只要能持續覺知身與心的動轉，努力地培養覺性，那麼他不需歷經艱難，便能得到許多成果。

After prince Sidhartha had returned to eating normally, and the rice that Miss. Sujata had offered was all finished, he took the tray to the bank of the river and made a resolution, as I've told you before. Next, he went back to sit under the Bodhi-tree to work with the mind, - that's what it says in the books. We just believe the scriptures, without understanding the method to work with the mind that the Buddha used, and so doubt arises : how did He do it ?! Because we don't know, we go and recite Bud-dho, Samma Arahant, rising-falling or we count 1-2-3 or watch the breath, depending on our preference. And then we call it developing awareness or working with the mind. But developing awareness is not connected with having the eyes closed.

在悉達多太子恢復正常飲食，並享用過蘇佳塔所供養的飯食之後，他拿著盤子到河邊並下定決心……，如同我以前所告訴你們的那樣。接下來，他回去坐在菩提樹下修治自心，這是經典告訴我們的佛陀的修行方法。但我們只是信仰經典，而沒有真正了解為經典所說佛陀用來修治自心的方法，因此心里仍就生起疑問：「他是怎麼修的？！」也正因為我們沒有明了，所以我們才會依個人喜好修學：念佛-陀、正阿羅漢、起-落，或數1-2-3，或觀入出息，並且還聲稱那是在培養覺性或修治自心。但是，培養覺性與閉眼睛是沒有關連的。

After the prince was Enlightened, and had extinguished the fire of suffering, being the fully Enlightened Buddha, He directed his inner eye to his former teachers : the ascetics Alara and Uddaka. He exclaimed : 'They've died already'. The words 'died already' might refer to people who have so much knowledge that they are not willing to listen to anybody else.

在太子覺悟並熄滅了苦惱焰火，而成為圓滿證悟的佛陀之後，他用內在心眼觀看以前的兩位老師—苦行者阿拉羅和烏達喀爾。他呼喊著：「他們已經死了。」所謂「已經死了」是指：那些腦子里裝了一大堆知識而聽不進去別人說話的人。

There is an old saying : 'Learning a lot makes for problems, learning little is a hassle'. It means, having studied a lot, one won't listen to anybody and one doesn't know the truth, and when studying only a little, one knows only little and so doubts all the time, never sure of a single thing.

有句古話說：「多學增礙，少學多諍。」意思就是說：一個人學得太多，就不會聽別人的，也因此不能悟知真理；而學得太少，知道的也就很少，所以處處生疑，沒有一件事能篤定。

Not having the opportunity to save His former teachers, He set out to travel and meet the 5 ascetics. While walking, He met an ordained man by the name of Upakajivaka, someone searching for Dhamma, searching for liberation, searching for the Awakened one. On meeting the Buddha and seeing His inspiring demeanor, he asked : 'Who's disciple are you and which place do you stay at ?'. The Buddha answered directly : 'I'm not anyone's disciple and I don't stay at any place, I know, see and understand by Myself'. It's called being self enlightened.

由于沒有機會救度他以前的老師，于是佛陀出發前往會遇五位苦行比丘。半路上，他碰到一位名叫烏帕卡吉瓦卡(Upakajivaka)的出家人，他正在探究正法、找尋解脫、追求覺悟。烏帕卡遇見佛陀並看到他令人讚嘆的氣度，于是便問：「你是誰的弟子？你住在哪里？」佛陀便回答：「我不是任何人的弟子，也不住在任何地方，我獨自修行而知道、看見與了解。」這就是所謂的自悟自證。

This story is interesting : we want to know the Truth, but when we hear the Truth we don't believe it ! Upakajivaka was like that. When he heard the Buddha's answer, he didn't believe it, he made faces to the Buddha and went on his way. This teaches us not to listen through views and opinions, but to listen with determination and to try it out with practice.

這個故事很有趣，我們都想了悟真理，但當我們聽到真理時，自己卻不相信！烏帕卡吉瓦卡就是那樣，他聽到佛陀的回答卻不相信，他向佛陀扮個鬼臉，然後就繼續上路。這故事教導我們：不要用自己的觀念和想法來聽別人說話，而要決心好好聽受，並且透過修習予以檢證。

I've read in the texts : Whoever develops the 4 foundations of awareness, as continuous as the links in a chain, the longest for 7 years, medium for 7 months and shortest from 1 up to 15 days, can expect one of 2 results, namely 1. to be an Arahant or 2. to be an Anagami, in this life-time.

我曾在經典看到一段經文：「任何人只要能培養基本的四種覺知，使它持續如煉，最長七年，中等的七個月，最短只要1到15天，他就在今生便可得到二種果位之一，亦即：1. 得阿羅漢果；或2. 得阿那含果。

There are people who have done it for 9, 10, 14, 15 or 20 years but don't understand. Doing it for 7 years and not knowing and seeing indicates that one is not doing it properly. As for the teacher who taught me, he said he had done it for many years and he did know, but he would still get angry. Anger is a defilement......

但有些人修了9、10、14、15、20年，卻還是不了解，如果你修了7年還不能知道、看見，就表示你沒有正確地修學。就拿教導我的老師來說，他說他已經練了很多年而且確實已了悟，但是他還會生氣，生氣就是煩惱呀……

Coming back to the 5 ascetics, at first they didn't believe the Buddha, so the Buddha told them to listen well. 'Have you ever heard Me talking like this before ?'. The 5 ascetics said : 'No'. One of them, Anyakondanya opened his eye that sees and knows the Dhamma, on hearing the teaching. As for the other 4, they didn't get it yet. The Buddha compared the transmission of the Dhamma with 4 kinds of lotuses : Enlightenment is like a flower receiving sunlight ; a fully grown flower is like someone with little dust in the eyes ; when the sun shines, the flower is touched by the warmth and opens up. That's why I said, in listening to Dhamma, determine to listen and practice accordingly, listen and watch your mind at the same time.

回到五位苦行比丘來，起先他們不相信佛陀，所以佛陀便勸勉他們好好地聽，佛陀說：「你們以前曾聽過我這樣說嗎？」五比丘說：「沒有！」但他們其中一位阿那康丹那(Anyakondanya, 阿若憍陳那)，一聽當下就開法眼，並且見法悟法，而其他四位則尚未了悟。佛陀用四種蓮花來比喻傳法的情形：「言下開悟的就像受陽光正照的花朵；眼中只有少許微塵的人就像含苞待放的花朵，只要太陽再那麼一照，它就會受到暖觸而綻放。……」這就是為什麼我說：聽法時，要決心聽受並依法修習，要聽的當下同時觀照你的心。