境動而心不動 Scenes Change, but the Mind Remains the Same
Scenes Change, but the Mind Remains the Same
境動而心不動
One would think that to relinquish all worldly life and take the robes and bowl of a forest monk should put an end to the concerns of possessions for a time. No longer the owner of car and stereo, books and wardrobe, the monk is free. But the movement of the attached mind is like a heavy flywheel that only slows down imperceptibly.
我們也許會認為一旦舍棄世間的生活，然後出家著衣、持缽就應該已暫時地停止對財物的渴求。出家人解脫了，不再是車子、音響、書、衣櫃的主人。可是，執著的行動就如同沉重的飛輪一樣，只是稍微緩慢下來罷了。
Therefore, some of the new Western monks soon became attached to their robes and bowl and monk’s bag. Carefully, they dyed their robes just the right color or contrived ways to become owners of the newer, lightweight, stainless steel begging bowls. Concern and care for and even attachment to only two or three possessions can take a lot of time when one has little else to do but meditate.
因此，有些新的西方僧侶會馬上執著他們的袈裟、鉢和僧袋。他們會非常小心地將他們的袈裟染得很均勻，或者動腦筋去得到一個較新、較輕、不鏽鋼的缽。當你除了禪坐外，沒什 其他要做時，在意和甚至只執著兩、三件東西，就足以耽誤很多時間了。
Several of the Western monks who had been world travelers before ordination, extravagantly free in their dress and their lifestyle, soon found the surrender and conformity of the monastery oppressive and difficult. Heads are shaved just alike, robes are worn just alike, even the way to stand and to walk is prescribed. Bows to senior monks are performed just this way, the begging bowl is held in just such a manner. Even with the best intentions, a Westerner can find this surrender frustrating.
很多出家前曾是世界旅行家的西方僧侶，衣著和生活方式都非常隨便，他們會馬上發現寺院的屈就跟遵從的壓力和困難。頭有一定的剃法，袈裟有一定的穿法，甚至連走路和站立的方式都有規定，頂禮年長的僧侶有一定的方式，持缽也有一定的規矩。但是，雖然他們的動機很好，但他們還是覺得這種屈就的阻撓。
One particular monk had been not only a regular traveler, but as he described himself, a “costume” hippy, with bells and flowery embroidered capes, fancy hats, and long braids. The monastic conformity became so difficult after a few weeks that he was awakened in the middle of the night by a violent dream in which he had taken his golden robes and tiedied them red and green and had painted flowers and Tibetan designs over his black begging bowl.
有一位特殊的出家人，曾經是個旅行家，他形容自己是一個「服飾」的嬉皮，穿著綴有鈴鐺、繡花滾邊的斗蓬、怪異的帽子、留著長長的辮子。寺院的遵從對他而言非常困難，幾個星期後，他在半夜里被惡夢所驚醒，夢中他把他的金黃色袈裟染得紅紅綠綠的，然後在黑色的缽上書上花樣和西藏的圖案。
Achaan Chah laughed when he heard this story the next morning. Then he asked about freedom in America. Did it have to do with hair style, with clothes? Perhaps, he reminded the monk as he sent him back to his meditation, there is a deeper meaning to freedom. His task was to discover that liberation beyond all circumstances and times.
第二大早上，當阿姜 查聽到這件事之後，哈哈大笑，然後阿姜 查問他美國所謂的自由是什麼，難道它跟髮型、衣飾有關嗎?當他要送這位比丘回去禪坐時，他提醒他，也許自由(自在)有其更深一層的涵義。他的任務是去發覺超越一切時間與空間的解脫。
For each who experiences this greed in the circumstances of renunciation and simplicity, it is a lesson illuminated as never before. The difficulty with possessiveness and desire is quite independent of external circumstances-it takes root in the heart and can take charge in any situation, with any quantity of goods. Until it is thoroughly understood and the lesson of relinquishment deeply learned, the new outer form becomes only another arena in which habits of greed play.
對每一個在舍離和樸實的環境中經驗這種貪欲的人而言，這是個未曾有的深刻教育。占有欲和欲望的難點在于它跟外界是毫不相干的──它根深蒂固地扎入心中，而且在任何情況、任何物品的數量下，都能控制心。除非徹底明了並深刻地學會舍棄，否則，新的外相只會成為另一個貪婪的游戲場所。
Achaan Chah is well aware of the power of the forest life to illuminate and at times exacerbate problems rooted in the mind / heart. His mastery is to use the ascetic discipline to allow monks to confront and work directly with their own problems of greed or judgment, hatred or ignorance. And his teachings always turn the monks back to their own minds, the source and the root of all trouble.
阿姜 查深刻地覺察到能啟發心或有時甚至會加重心中的根本問題的森林生活之力量。他的要訣是利用苦行的訓練，讓僧侶們去面對和對治自心中貪欲、分別、嗔怒和愚癡的種種問題。而他的教導，總是希望僧侶們回到自己的心中!──一切問題的根源。