對治你的心 Oppose Your Mind
Oppose Your Mind
對治你的心
Consider the Buddha’s compassion and skill. He taught us after his own enlightenment. Finished with his own business, he got involved in ours, teaching us all these wonderful means. Concerning practice I have followed him, I have made all efforts in seeking, giving up my life to it because I believe in what the Buddha taught-that Path, fruition, and Nirvana exist. But these things are not accidental. They arise from right practice, from right effort, from being bold, daring to train, to think, to adapt, to do. This effort involves opposing your own mind.
想想佛陀的慈悲和善巧吧!他在結束自己的本份之後，參與了我們，且教我們所有這些微妙的法門。關于修行，我追隨了佛陀，我全力以赴地尋求，並舍身于修行中，因為我相信佛陀所教導的──道、果、涅槃的存在，但是這些都絕非偶然。它們(道、果、涅槃)是由正確的修行、正確的精進、勇猛、大膽的訓練、思考、修正、實踐而得的。這種精進意指要對治你的心。
The Buddha says not to trust the mind because it is defiled, impure, does not yet embody virtue or Dharma. In all the different practices we do, we must therefore oppose this mind. When the mind is opposed, it becomes hot and distressed, and we begin to wonder whether we are on the right path. Because practice interferes with defilement, with desire, we suffer and may even decide to stop practicing. The Buddha, however, taught that this is the correct practice and that defilement, not you, is the one that is inflamed. Naturally, such practice is difficult.
佛陀說，不要相信心，因為它被染污、不清淨，還不能代表戒德或法；在我們種種不同的修行中，我們必須對治心。當心受到對治時，它會變得熱惱，以致使我們開始懷疑自己是否走在正道上。因為修行被雜染、欲望所阻擾，所以我們痛苦，甚至想停止修行。然而，佛陀教導說，這是正確的修行，受煽動的是煩惱，而不是你。很自然地，這種修行會很困難。
Some meditation monks only seek the Dharma according to words and books. Of course, when it is time for study, study according to the text. But when you are “fighting” with defilement, fight outside the text. If you fight according to a model, you will not be able to stand up to the enemy. The texts only provide an example and can cause you to lose yourself because they are based on memories and concepts. Conceptual thinking creates illusion and embellishment and can take you to the heavens and hells, to the far reaches of imagination, beyond the simple truth here in front of you.
有些禪僧只依據文字、經文來尋求法。當然，是讀書的時候，就應當照著經文來讀。但當你和煩惱「作戰」時，將經文丟到一旁去吧!如果你依照一種模式來和煩惱作戰，你將抵擋不住敵人。經文只是提供你一個實例，但也可以使你迷失自己，因為它根據的只是記憶和概念。概念或思考會造假相和美化，也會帶你上天堂、下地獄，達到想像之極，而使你跟你眼前平易的真理脫離。
If you undertake the training, you will find that at first, physical solitude is important. When you come to live in seclusion, you can think of Sariputta’s advice to monks concerning physical seclusion, mental seclusion, and seclusion from defilement and temptation. He taught that physical seclusion is the cause for the arising of mental seclusion, and mental seclusion is the cause for the arising of seclusion from defilement. Of course, if your heart is calm, you can live anywhere, but in first beginning to know Dharma, physical seclusion is invaluable Today, or any day, go and sit far away from the village. Try it, staying alone. Or go to some fearful hilltop by yourself. Then you can begin to know what it is really like to look at yourself.
如果你從事修行，你將發現，起初，身體的獨處很重要。當你隱居時，可以思惟舍利弗對出家眾就生理、心理、煩惱(雜染)、誘惑的獨處的建議。他教導說，生理(身體)的獨處是導致心理獨處的起因，而心理的獨處則是遠離煩惱的起因。當然，如果你的心平靜，你便可安住在任何地方，但在剛開始，了解佛法之初，生理(身體)的獨處是非常珍貴的。今天，或任何一天，遠離城市去打坐吧!試試看一個人獨處，或一個人到恐怖的山頂，那麼你便能開始認識，「注視自己」的那種感覺是如何的。
Whether or not there is tranquility, do not be concerned. As long as you are practicing, you are creating right causes and will be able to make use of whatever arises. Do not be afraid that you will not succeed, will not become tranquil. If you practice sincerely, you must grow in Dharma. Those who seek will see, just as those wh, o eat will be satisfied.
不要在意心是否平靜，只要你在修行，你都是在造正確的因，而且也能去利用任何生起的事物。不要怕不會成功，或不能平靜。如果你誠心地修行，就必定會在法上有所成長：那些尋求者都將看見，正如吃的人都會飽一樣。
Just Let Go
Do everything with a mind that lets go. Do not expect any praise or reward. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will know complete peace and freedom. Your struggles with the world will have come to an end.