致覺知者 Chapter Six 第六章 THE OBJECT OF THE PRACTICE 培養覺性的目標

第六章

開始良好

中間優秀

結果奇妙

GOOD IN THE BEGINNING

EXCELLENT IN THE MIDDLE

AND MIRACULOUS IN THE END:

通過運動練習培養覺性的目標

THE OBJECT OF THE PRACTICE

OF DEVELOPING SATI THROUGH

THE METHOD OF MOVEMENT

STAGE 1: SUPPOSITIONAL OBJECT

第一階段：假想的目標(內觀所緣，SUPPOSITIONAL OBJECT)

We must know roop-nahm (body-mind), must know roop-acting – nahm-acting, must know roop-disease – nahm-disease. There are two kinds of roop-disease – nahm-disease. With diseases of the body, like headache, stomachache and wounds, we have to go and see the doctor at the hospital. The disease of the mind is dosa – moha – lobha (anger – delusion – greed). For a cure we must depend upon this method of developing sati (awareness).

我們必須知道身–心(roop-nahm，名色，body-mind)，知道身動–心動(roop-acting–nahm-acting)，知道身病—心病(roop-disease–nahm-disease)。有兩種病：身病和心病。對于身體的病，如頭疼、胃疼、受傷，我們需要到醫院去看醫生。心病如貪嗔癡(dosa–moha–lobha，anger–delusion–greed)，我們需要借助于培養覺性(sati，awareness)的方法治療。

Then we must know sammuti (supposition). Whatever sammuti is in the world, know it to the end. Sasana is everyone without exception. Sasana means the teaching of one that knows. Buddhasasana. Buddha means one that knows, one that is awake, one that is blessed with Dhamma, which is sati – samadhi – panna (awareness – setting up the mind–knowing). So we develop panna.

接著我們必須知道假名(sammuti，supposition)，知道世界上所有假名。然後我們必須知道宗教(sasana，religion)，必須知道佛教(Buddhasasana ，佛陀的教導，Buddhism)。毫無例外地，宗教是每個人。宗教意味著一個知道的人的教導。知道法。佛陀意味著一個知道的、覺醒的、見法的人，就是覺定慧。所以我們要培養慧。

Then we must know papa (sin), must know punna (merit). Papa is dark, stupid, not knowing how it is. Punna is clever, knowing, knowing everything. Whoever doesn』t know is called somebody who still doesn』t have punna. End of Stage 1. There will arise an obstacle at this point, because we attach to the knowledge of vipassana-upakkilesa. Vipassana-upakkilesa (defilement of insight) is when we know outside ourself endlessly. We must withdraw. We must not enter thought.

然後我們必須知道惡(papa，sin)，必須知道善(punna ，merit)。惡是陰暗的、愚蠢的，不知道事情是怎麼回事。善是聰明的、明白的，知道所有事情。無論誰，只要他還不知道，他就還不是善。

第一階段結尾，因為我們執著于觀中生起的知識(the knowledge of vipassana-upakkilesa)，將會生起一種障礙—觀障。這時我們會無休止地想知道自己以外的事情。我們必須從中抽身，不能進入念頭。

STAGE 2: TOUCHABLE OBJECT

第二階段：勝義目標(可觸知的目標，TOUCHABLE OBJECT)

Use sati to see thought. When thought arises know it, see it, understand it, and touch it. As soon as thought arises cut it away immediately. Do it like a cat pouncing on a rat. Or like a boxer that, climbing into the ring, must box immediately. The boxer needn』t pay respect to the teacher. Lose or win, the boxer must box. We must not wait for anyone. Or like digging a well. When we find water, it is our duty to scoop out the mud, scoop out the mire, scoop out the water until it is finished. Scoop out the old water to the end. Now new water from inside will come out. We must stir at the edge of the well, clean the edge of the well, clean out the mud, and clean out the mire. Do it often. The water will become clean by itself. When the water is clean, anything that falls into the well we will know, see and understand immediately. The cutting out of thought is the same. The quicker we cut, the better it is.

用覺性去看念頭。當念頭生起時，知道它，看見它，明白它，並且觸及它。念頭一生起，立刻切斷它，就像貓一看見老鼠立即跳起來撲向它一樣，或者像拳擊手一聽見鈴聲就立即出手。拳擊手不需要因為尊敬老師而不動手。無論勝負，拳擊手必須戰斗。我們不能等待任何人。就像挖井一樣，挖到見水的時候，我們的責任就是將泥巴挖出來，將髒水舀出來，直到將它們清理乾淨。髒水舀走了，淨水就會出現。我們必須攪動井沿，清理井沿，清理泥巴，清理泥漿。不斷地這樣做，水自然會變清。當水變清了之後，任何東西掉進井里，我們就會立即看見、明白。切斷念頭也一樣，越快切斷它越好。

Then let us see vatthu (thingness), see paramattha (mind-touchable), see akara (changingess). Vatthu means things that exist in the world, everything in humans and the mind of humans and creatures. Paramattha means things that really exist, we are seeing, having, being it, right now in front of us, touchable with the mind. Akara means changingess. Suppose we have a full can of dye, originally of one hundred percent quality. If we dye cloth, it will adhere to the material one hundred percent. When we know, we see, we can touch with the mind, the same full can of dye but the quality declines. Take it to dye cloth; it will no longer adhere to the material. This we must really see, must really know.

接下來我們看見所依處(事物，vatthu，thingness)，看見勝義(究竟法，心可觸及的實際存在，paramattha，mind-touchable)，明白變異(akara，changingess)。所依處是指存在于世間的一切，存在于人類和人類與所有生靈心中的一切。勝義(究竟法)是指真實存在，我們正看到的、擁有的、存在的、在我們眼前的，可用心觸及的。變異意味著變化的。假設我們有一滿罐的染料，原來有百分之百的染色力。如果我們用它染布料，它會百分之百地染上。當我們知道、看見、能用心觸及時，同是這罐染料，但它染著的功能衰退了。再用它染布，它就不再黏著于衣料上。這點我們必須真正地看見，真正地知道。

Then see dosa – moha – lobha.

然後看見貪–嗔–癡。

Then let us see vedana – sanna – sankhara – vinnana (feeling – percept – conceiving – knowingness), see them, know them, and touch them. Really understand this. We needn』t doubt.

接下來我們看見受、想、行、識(vedana – sanna – sankhara – vinnana，(feeling – percept – conceiving – knowingness)，看見它們，知道它們，觸及它們，真正的了解它們。我們不再有疑惑。

Now there will arise a little piti (rapture), but piti is an obstacle in the higher practice of Dhamma. We must not be interested in that piti: we must come to see thought. This is the beginning of the touchable object of this method of developing sati, of one that has panna.

接著生起一點極度的喜悅(piti，法喜，rapture)。然而，在更高級的修法過程中法喜也是一種障礙。我們不能對法喜感興趣，我們得繼續看念頭。這就是培養覺性、擁有智慧的勝義階段的開始。

Continue to see thought. There will occur knowledge, or nana, or nana-panna (the knowledge of full direct awareness-knowing).

繼續看念頭，將會有知識(knowledge)或智(nana)或者觀智(nana-panna，the knowledge of full direct awareness-knowing)生起。

See, know, and understand kilesa – tanha – upadana – kamma (“defilement”/ stickiness – “craving”/ heaviness – attachment – action). Therefore attachment will lose its taste, loosen its grip and fade, just as poor quality dye cannot adhere to material.

看見、知道並明白煩惱、渴愛、執取、業(kilesa – tanha – upadana – kamma ，defilement/ stickiness – craving/ heaviness – attachment – action)之後，執著物就失去它的滋味、失去它的吸引力並逐漸消失，就像質量不佳的染料在物料上無法著色一樣。

There will again arise piti. We must not be interested in that piti. Uproot satisfaction and dissatisfaction.

接著會再次生起極度的喜悅。我們不可以對它感興趣。要把滿意和不滿意都連根拔去。

Continue to see thought, to see the mind that is thinking. There will occur a kind of nana, to see, to know, and to understand sila (normality), silakkhandha – samadhikkhandha – pannakkhandha (the gathering together, containing of all normality – setting up the mind – knowing), or adhisilasikkha –adhicittasikkha – adhipannasikkha (the training in the higher ethics – higher mind – higher knowing). Khandha means to contain or to fight. Sikkha means to steamroller into powder or to pulverize to extinction.

繼續看念頭，看正在思考的心。將會產生一種智慧，看見、知道、明白戒(sila，平常心，normality)、戒蘊、定蘊、慧蘊(silakkhandha–samadhikkhandha– pannakkhandha,the gathering together, containing of all normality–setting up the mind–knowing) 或增上戒學、增上心學、增上慧學(adhisilasikkha–adhicittasikkha –adhipannasikkha ,the training in the higher ethics–higher mind–higher knowing) 。Khandha的意思是容納或斗爭。Sikkha的意思是碾壓成粉或粉碎至消滅。

So sila is the tool to get rid of crude kilesa. Crude kilesa is dosa – moha – lobha, kilesa – tanha – upadana – kamma. When these lose their taste, fade, and loosen, then sila occurs.

戒(sila)是去除粗重煩惱的工具。粗重的煩惱就是貪、瞋、癡、煩惱、渴愛、執取、業。當這些失去其滋味、消退、松開之後，戒就會產生。

Samadhi is the tool to get rid of median kilesa. Median kilesa is calmness.

Which is to see, to know and to understand kamasava–bhavasava–avijjasava (under the control of sensuality–being–not-knowing), because this kilesa is median kilesa, which makes the mind calm.

定(samadhi)是去除中等煩惱的工具。中等的煩惱是平靜(calmness)。定就是看見、知道，明白欲漏、有漏、無明漏(kamasava–bhavasava–avijjasava，under the control of sensuality–being–not-knowing)。這些是中等煩惱，它們使心平靜。

This is one of the objects of this method of developing sati. When we know and see it this way, we will come to know dana (generosity, giving), keeping precepts, and doing kammatthana (meditation) from every angle and every corner.

這是該培養覺性方法的目標之一。當我們知道看見它時，我們將會全面地知道布施(dana，(generosity，giving)、持戒(keeping precepts)、禪修(kammatthana ，meditation)的含義。

There will arise nana-panna in the mind.

接著心中會生起觀智。

For a bad bodily action, know how it is papa-kamma (harmful, benighted action), and, if there really is a hell, into which level we shall fall.

For a bad verbal action, know how it is papa-kamma, and if there really is a hell, into which level we shall fall.

For a bad mental action, know how it is papa-kamma, and, if there really is a hell, into which level we shall fall.

For bad bodily, bad verbal and bad mental actions together, know how they are papa- kamma, and, if there really is a hell, into which level we shall fall.

對于身惡業，我們會知道它如何有害，如果真有地獄，將因其墮入哪個層次。

對于語惡業，我們會知道它如何有害，如果真有地獄，將因其墮入哪個層次。

對于意惡業，我們會知道它如何有害，如果真有地獄，將因其墮入哪個層次。

對于身語意綜合惡業，我們會知道它們如何有害，如果真有地獄，將因其墮入哪個層次。

For a good bodily action, know how it ispunna-kamma (beneficial, wise action), and, if there really is a heaven or nibbana, to which level we shall go.

For a good verbal action, know how it ispunna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.

For a good mental action, know how it ispunna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.

For good bodily, good verbal and good mental actions together, know how they are punna-kamma, and, if there really is a heaven or nibbana, to which level we shall go.

對于身善業，我們會知道它如何有益，如果真有天堂或涅槃，將因其去哪個層次。

對于語善業，我們會知道它如何有益，如果真有天堂或涅槃，將因其去哪個層次。

對于意善業，我們會知道它如何有益，如果真有天堂或涅槃，將因其去哪個層次。

對于任何身語意綜合善業，我們會知道它們如何有益，如果真有天堂或涅槃，將因其去哪個層次。

End of the object of this method of developing sati. It will be the greatest, most wonderful unfolding, which is in the mind of everyone without exception. If we still do not know it now, when the breathing is nearly finished we most certainly must know. One that is developing sati, developing panna, has nana and knows. But somebody who doesn』t develop sati doesn』t develop panna, when the breathing is nearly finished it will be the same, but they will not know, because they have no nana. To clearly know and really see, not just to memorize or recognize, to know with nana-panna of the real developing of sati, is to be able to assure oneself. It is said that at the end nana will arise. Be careful about abnormalities that may occur. Be aware of yourself. Don』t attach to happiness or to anything that arises. Don』t take happiness, don』t take suffering, but just return to reviewing the object often, from roop-nahm until the end of the object, level by level, and know that the object has steps and stages. Certainly, if you develop sati correctly, the longest time for the practice will be no more than three years, the median time one year, and the quickest time one day to ninety days. We do not have to talk about the fruit of this practice. There is really no dukkha.

接下來就是培養覺性的終極目標。它將是最偉大的、最精彩的展現。它毫無例外地存在于每個人的心中。如果我們現在還不知道，臨終前呼吸快要終了時候，我們大部分人將會知道。一個培養覺性與智慧的人，擁有智慧並知道；而沒有培養覺性與智慧的人，雖然臨終時呼吸快要終了時，面臨同樣的情況，但他們不會知道，因為他們沒有智慧。使用這培養覺性得到的觀智去知道，清楚地知道、真正地看見，而不是記憶或認識，，就有能力給自己作出保證。也就是說，到達終點時，智慧會生起。要當心可能會出現的異常情況。覺知你自己。不要黏著快樂或任何生起的東西。苦也不要，樂也不要，只是經常溫習目標，從身心目標到勝義目標，一層一層地、一個階段一個階段地知道這些目標。可以肯定的是，如果你正確地培養覺性，最長不超過三年，中等時間是一年，最快是一天至九十天。我們不必談論修行的成果。事實上並沒有苦。