思惟(觀)一切 Contemplate Everything

Contemplate Everything

　　思惟(觀)一切

As you proceed with your practice, you must be willing to carefully examine every experience, every sense door. For example, practice with a sense object such as a sound. Listen. Your hearing is one thing, the sound is another. You are aware, and that is all there is to it. There is no one, nothing else. Learn to pay careful attention. Rely on nature in this way, and contemplate to find the truth. You will see how things separate themselves. When the mind does not grasp or take a vested interest, does not get caught up, things become clear.

　　在你持續修行之際，你必須願意去仔細地審視每一個經驗、每一個根門。例如：以一個外塵，如：聲音，來修行。聽，你的聽是一檔事，聲音是另一檔事－－你在覺醒，就是這樣而已，什麼也沒有。學習去投注注意力。這樣地來依靠自然，並思惟(觀)以尋求真理，你將會看到事物(如：聽與聲音)是如何自然地分開來的。當心不去執著或感興趣，也不受到束縛時，一切就會變得很明朗。

When the ear hears, observe the mind. Does it get caught up and make a story out of the sound? Is it disturbed? You can know this, stay with it, be aware. At times you may want to escape from the sound, but that is not the way out. You must escape through awareness.

　　當耳朵聽到聲音時，審視心。它有沒有陷入其中，然後從中造作?它有沒有受到干擾?你覺知這點，就待在那兒，然後保持覺醒。有時候，你也許會想逃避聲音，但是，這並不是解決之道。你必須藉由覺醒來遠離。

Sometimes we like the Dharma, sometimes we do not, but the problem is never the Dharma’s. We can not expect to have tranquility as soon as we start to practice. We should let the mind think, let it do as it will, just watch it and not react to it. Then, as things contact the senses, we should practice equanimity. See all sense impressions as the same. See how they come and go. Keep the mind in the present. Do not think about what has passed, do not think, “Tomorrow I’m going to do it.” If we see the true characteristics of things in the present moment, at all times, then everything is Dharma revealing itself.

　　有時候，我們喜愛「法」，有時卻不然，但問題從來就不在「法」。一旦我們開始修行，我們就可以開始期盼平靜，我們應該讓心去思惟，讓它做它要做的，然後在-旁觀看，千過卻不能對它有任何反應。如此一來，當事物接觸到根門時，我們應該修習對治。視所有的法塵都是一樣，看它們如何來、去。將心保持在當下，不要去回憶已過去的，不要想：「明天，我才要去做。」如果我們在當下、一切時中，都看見事物的真實性質，那　，一切事物本身都在顯示「法」。

Train the heart until it is firm, until it lays down all experiences. Then things will come and you will perceive them without becoming attached. You do not have to force the mind and sense objects apart. As you practice, they separate by themselves, showing the simple elements of body and mind.

　　將心訓練到它穩固、到它放下所有的經驗為止。那麼，事物會來，不過，你會覺知它們而不執著。你不須要去強迫心和外塵分開。在你修行之際，它們自然會分開來，顯露出身與心的基本元素。

As you learn about sights, sounds, smells, and tastes according to the truth, you will see that they all have a common nature-impermanent, unsatisfactory, and empty of self. Whenever you hear a sound, it registers in your mind as this common nature. Having heard is the same as not having heard. Mindfulness is constantly with you, protecting the heart. If your heart can reach this state wherever you go, there will be a growing understanding within you. which is called investigation, one of the seven factors of enlightenment. It revolves, it spins, it converses with itself, it solves,. it detaches from feelings, perceptions, thoughts, consciousness. Nothing can come near it. It has its own work to do. This awareness is an automatic aspect of the mind that already exists and that you discover when you train in the beginning stages of practice.

　　當你依著真理去學習色、聲、香、味、觸時，你會了解，它們都有其普遍的本質──無常、苦和無我。只要你一聽到聲音，它就會在你心中記下這個普遍的本質。聽到就好像沒聽到一樣。正念不時的與你同在，不時的守護著心。無論你走到哪里，如果你的心能達到這點上，都會有一種成長的領悟在你內心里，也就叫作「審視」──七個開悟因素中的其中之一。心運行、旋轉、與自己溝通，心自在、也解脫了受、想、行和識。沒有任何東西可以接近心；它有它自己的工作要做。這種覺醒是心原有的一面，你會在你初階修行的訓練中發現。

Whatever you see, whatever you do, notice everything. Do not put the meditation aside for a rest. Some people think they can stop as soon as they come out of a period of formal practice. Having stopped formal practice, they stop being attentive, stop contemplating. Do not do it that way. Whatever you see, you should contemplate. If you see good people or bad people, rich people or poor people, watch. When you see old people or small children, youngsters or adults, contemplate all of it. This is the heart of our practice.

　　不論你看到什麼，或做什麼，覺察一切。千萬不要把禪坐放到一邊去休息。有些人認為一結束外相的修行之後，就可以馬上停止禪坐，他們停止了警覺、停止了思惟(觀)。干萬別這　做。不論你看到什麼，都應該思惟(觀)。如果你看到好人、壞人，富人或窮人，觀照就好；當你看到老人或小孩、青年或成年，去思惟(觀)這一切。這就是我們修行的核心。

In contemplating to seek the Dharma, you should observe the characteristics, the cause and effect, the play of all the objects of your senses, big and small, white and black, good and evil. If there is thinking, simply contemplate it as thinking. All these things are impermanent, unsatisfactory, and empty of self, so do not cling to them. Awareness is their graveyard; dump them all here. Then seeing the impermanence and emptiness of all things, you can put an end to suffering. Keep contemplating and examining this life.

　　在思惟(觀)之中去尋找佛陀，你應該去審視本質、因果、所有外塵的把戲、大小、黑白、善惡，如果有想，只要單純地視它為想。這一切都是無常、苦、無我的，因此，不要去執著它們。覺醒是它們的墳墓，把它們都丟到這兒來。接下來，徹見一切事物的無常與空性，你便可以結束痛苦了。繼續保持思惟(觀)和審視這生命。

Notice what happens when something good comes to you. Are you glad? You should contemplate that gladness. Perhaps you use something for a while and then start to dislike it, wanting to give it or sell it to someone else. If no one comes to buy it, you may even try to throw it away. Why are we like this? Our life is impermanent, constantly subject to change. You must look at its true characteristics. Once you completely understand just one of these incidents, you will understand them all. They are all of the same nature.

　　去覺察當好東西來到你面前時的情形，你高興嗎？你應該去思惟(觀)那個高興。或許有件東西你用了一段時間之後，便會開始不喜歡它，而想要把它送掉或賣給別人。如果沒人來買，你可能會試圖把它丟掉。我們為什麼會這樣呢？我們的生命是無常的，不斷地傾向遷變。你必須去觀照其真實本質，一旦你全然地明了這些事件中的一件，你就會全盤地了解了：它們的本質都是一樣的。

Perhaps you do not like a particular sight or sound. Make note of that-later, you may like it, you may become pleased with what formerly displeased you. Such things do happen. When you realize clearly that all such things are impermanent, unsatisfactory, and not self, you will dump them all and attachment will not arise. When you see that all the various things that come to you are the same, there will be only Dharma arising.

　　也許你不喜歡某些特別的形色或聲音。覺察這點──未來，你可能會喜歡它，你或許自對你以前感到不悅的感到喜悅。這類的事確實會發生。當你清楚地覺悟這一切都是無常、苦和無我時，你會把它們都丟棄，而且執著也不會再生起。當你視一切來到你面前的事物都是一樣的時候，生起的就只會是「法」。

Once having entered this stream and tasted liberation, you will not return, you will have gone beyond wrongdoing and wrong understanding. The mind, -the heart, will have turned, will have entered the stream, and it will not be able to fall back into suffering again. How could it fall? It has given up unskillful actions because it sees the danger in them and cannot again be made to do wrong in body or speech. It has entered the Way fully, knows its duties, knows its work, knows the Path, knows its own nature. It lets go of what needs to be let go of and keeps letting go without doubting.

　　一旦進入了這道流和嘗到解脫味時，是不會退轉的，你已超越了惡行和妄見。心，會轉變，會進入這道流，而不會再掉回痛苦之中。它怎　可能會掉落呢，它已經舍棄了惡行，因為它徹見它們中的危害，而且不會瘋到去做惡事或說惡語，它已經全然地進入「道」，知道它自己的職責、知道它自己的工作、知道「道」、也知道其本然。心會放下需要放下的，而且毫無遲疑地不斷放下。

All that I have said up to now has merely been words. When people come to see me, I have to say something. But it is best not to speak about these matters too much. Better to begin practice without delay. I am like a good friend inviting you to go somewhere. Do not hesitate, just get going. You won’t regret it.

　　我所說的到現在為止，都只是文字而已。但當人們來找我時，我必須說些話，可是，這些不要談太多是最好不過的。最好開始修行，不要遲疑。我就好像一位邀請你到他方的朋友，不要遲疑，只要繼續前進，你不會後悔的。