心中之賊 Thieves in Your Heart
Thieves in Your Heart
心中之賊
The purpose of meditation is to raise things up and put them to the test, to understand their essence. For example, we see the body as something fine and beautiful, whereas the Buddha tells us it is unclean, impermanent, and prone to suffering. Which view accords with the truth?
禪坐的目的是將事情提出來，然後將它們放入分析中，以明了它們的本質。例如：我們認為身體是細緻、美麗的，然而，佛陀卻告訴我們它是不淨的、無常的，而且傾向苦。到底哪一個見解才是與真理一致呢?
We are like visitors to a foreign country; not knowing the language, we cannot enjoy ourselves. But once we have learned the language, we can laugh and joke with others. Or we are like children who have to grow up before we can understand what the grownups are saying.
我們就好像一個到異國的旅客，不懂他們的語言，所以不能盡興。但是一旦我們學會了語言，便可以和他們談天說笑了。抑或，我們如同小孩般，必須長大後，方能明白大人們所說的話。
The normal view is that the elements of our life, beginning with the body, are stable. One child plays with his balloon until it catches on a branch or a thorn and bursts, leaving him in tears. Another child, smarter than the first, knows that his balloon can burst easily and is not upset when it does. People go through life blindly, ignoring the fact of death like gourmets feasting on fine foods, never thinking they will have to excrete. Then nature calls, but having made no provision, they do not know where to go.
一般的見解是，我們的生命元素──從身體開始，是穩固的。一個小孩在跟氣球玩，直到氣球卡在樹枝上成一根刺上而破了，小孩因而泣不成聲。另一個小孩比前者聰明，他知道他的氣球很容易就會被，所以當它破時，他並不因此而傷心。人類盲目地過活，對于死亡真相的無知就如同美食者享用佳餚般，從沒想到他們勢必要上廁所。後來，內急一來，卻沒有絲毫準備，不知何去何從。
There is danger in the world-danger from the elements, danger from thieves. These dangers have their counterpart in the temples too. The Buddha taught us to investigate these dangers and gave the name bhikkhu to one who ordains. Bhikkhu has two meanings: one who begs and one who sees danger in the round of samsara, of grasping. Beings experience greed, hatred, and delusion. Succumbing to these defilements, they reap the results, increase their bad habits, make yet more karma, and again succumb to defilements.
世上是有危險存在的──元素的危險、盜賊的危險。在寺院里也有相似的危險。佛陀教導我們要去審視這些危險，所以給出家人名「比丘」。「比丘」有兩個意思：乞士和徹見輪回和執著的危險之人。眾生經驗了貪、嗔和癡，而屈服于這些煩惱(雜染)，于是得其後果，並增長了他們的惡習，制造更多的業，然後又再屈服于煩惱。
Why can’t you get rid of greed, hatred, and delusion? If your thinking is wrong, you will suffer; if you understand correctly, you can end suffering.
你為何無法去除貪、嗔、癡呢?如果你的思想錯誤的話，你會受苦;如果你了解得正確，你便能夠斷除苦。
Know the workings of karma, of cause and effect. Attachment to pleasure brings suffering in its wake. You gorge yourself on good food, but stomach trouble and intestinal discomfort follow. Or you steal something and are happy with it, but later the police come around to arrest you. When you watch, you can learn how to act, you can learn to end grasping and sorrow. The Buddha, seeing this, wanted to escape from the real dangers of the world, which we have to overcome within ourselves. External dangers are not as frightening as the dangers within: What are the elements of this inner danger?
認識業和因果的作用。執著愉悅會帶來清醒後的痛苦。你讓自己狼吞虎嚥，但是接踵而來的便是腸胃的不舒服。抑或，你對你偷的東西感到滿意，後來，警察便來逮捕你了。當你觀照時，你可以學習如何去行為，也可以學習去斷除執取和悲傷。佛陀看到了這點，所以想要脫離這個世間的危險，然而這是必須對治自己內心的。外在危險，不比內在危險的令人駭懼。什麼是內在危險的元素呢?
Wind. Things come at the senses, causing compulsion, lust, anger, and ignorance to arise, destroying what is good in us. Normally, we see the wind only as that which blows the leaves about, not seeing the wind of our senses, which, unwatched, can cause the storms of desire.
「風」──外塵接觸感官，造成貪、嗔、痴的生起，並摧毀我們內在的良善。通常，我們只看到會吹動樹葉的風，卻沒看到我們的感官之風，而如果沒觀照的話，會造成欲望的風暴。
Fire. Our temple may never have been struck by fire, but greed, hatred, and delusion burn us constantly. Lust and aversion cause us to speak and do wrong; delusion leads us to see good as bad, bad as good, .the ugly as beautiful, the valueless as valuable. But one who does not meditate does not see this and is overcome by these fires.
「火」──我們的寺院也許永遠不會被大人所襲擊，但是，貪、嗔、痴卻會不斷地焚燒我們。貪和嗔會造成我們說錯或做錯，痴會導引我們將好的視為壞的，將壞的視為好的：丑的視為美的，美的視為丑的。但是，沒有禪坐的人是看不到這點的，而且被這些人所征服。
Water. Here the danger is the flood of defilement in our hearts submerging our true nature.
「水」──這里的危險指的是內心的煩惱(雜染)之流，淹沒了我們的真性。
Thieves. The real thieves do not exist outside us. Our monastery has seen thieves only once in twenty years, but inwardly the five gangs of attachment, the aggregates, are ever robbing, beating, and destroying us. What are these five aggregates?
「賊」──真正的賊並不在我們的外面。我們的專院二十年來只遭過一次小偷，但是，內在的五個執著──五蘊，一直在剝奪、攻擊和摧毀我們。五蘊是哪五蘊呢?
- Body. It is a prey to illness and pain; when it does not accord with our wishes, we have grief and sorrow. Not understanding the natural aging and decay of the body, we suffer. We feel attraction or repulsion toward the bodies of others and are robbed of true peace.
一、「色」──它是病痛的受害者，當它與我們的意願相違時，我們便會憂慮和悲傷。不明了自然的老化和身體的腐敗，會痛苦。我們對他人的身體感到吸引，而剝奪了真正的平靜。
- Feelings. When pain and pleasure arise, we forget that they are impermanent, suffering, not self; we identify with our emotions and are thus tortured by our wrong understanding.
二、「受」──當痛苦和愉悅生起時，我們忘記它們是無常、苦和無我的。我們認同我們的情緒，因而受到妄見的折磨。
- Memories and perceptions. Identifying with what we recognize and remember gives rise to greed, hatred, and delusion. Our wrong understanding becomes habitual, stored in the subconscious.
三、「想」──認同我們所認知與記得的事物只會引發貪、嗔和癡。我們的妄見變成了慣性，貯藏在潛意識中。
- Volitions and other elements of mind. Not understanding the nature of mental states, we react, and thoughts and feelings, likes and dislikes, happiness and sorrow arise. Forgetting that they are impermanent, suffering, and selfless, we cling to them.
四、「行」──不明了心理狀態的本然的話，我們會產生反應，而念頭、感覺、喜、惡、悲、欣便生起。我們忘卻它們是無常、苦和無我的，所以去執著它們。
- Consciousness. We grasp that which knows the other aggregates. We think, “I know, I am, I feel,” and are bound by this illusion of self, of separation.
五、「識」──我們執著那個認知其他四蘊的。我們認為：「我知道、我是、我覺得」而被這個自我的幻覺和分別所束縛。
All these thieves, this wrong understanding, leads to wrong action. The Buddha had no desire for this; he saw that there was no true happiness to be found here. Thus, he gave the name bhikkhu to those who also see this danger and seek a way out.
這五個賊都是妄見，都會導致錯誤的行為。佛陀對這個並沒有欲望，他看到在這根本找不到真正的快樂。因此，他給那些也看到這點並尋求出離之道的人取名作「比丘」。
The Buddha taught his monks the true nature of the five aggregates and how to let go of them without clinging to them as me or mine. When we understand them, we will see that they have potential for great harm or great value, but they do not disappear. They are simply no longer grasped as our own. After his enlightenment, the Buddha still had physical ills, had feelings of pain and pleasure, had memories, thoughts, and consciousness. But he did not cling to them as being self, as being me or mine. He knew them as they were, and the one who knew was also not I, not self.
佛陀教導他的弟子五蘊的真實本然和如何去放下它們，不執著它們為我或我的。當我們明了時，我們會看到它們有很大的傷害與價值的可能性，但它們不曾消失，它們只是不再被執著為我們自己的罷了。佛陀在他覺悟之後，仍然有生理上的病痛，有愉快和疼痛的感覺，有記憶(想)、有念頭(行)、有意識，但他卻沒有執取它們為自我、我或我的。他知道它們的本然，而那個知道的，也不是我、自我。
Separating the five aggregates from the defilements and from clinging is like clearing the brush in the forest without destroying the trees. There is just a constant arising and falling away; defilement cannot gain a foothold. We are simply being born and dying with the aggregates; they just come and go, according to their nature.
要將五蘊從煩惱(雜染)和執著中分隔開來，就好像要在森林中清除樹叢而不砍樹一樣。一切都只是不斷地生起與消逝罷了──煩惱並無立足之地。我們不過是跟五蘊生、死而已了──它們只是依著它們的本然來、去罷了。
If someone curses us and we have no feelings of self, the incident ends with the spoken words, and we do not suffer. If unpleasant feelings arise, we should let them stop there, realizing that the feelings are not us. “ He hates me, he troubles me, he is my enemy.” A bhikkhu does not think like this, nor does he hold views of pride or comparison. If we do not stand up in the line of fire, we do not get shot; if there is no one to receive it, the letter is sent back. Moving gracefully through the world not caught in evaluating each event, a bikkhu becomes serene. This is the way of NirVana, empty and free.
如果有人咒罵我們，而我們卻沒有自我的感覺的話，事情就會停在話語上，而不受苦。如果不悅的感覺生起，我們應該讓它停在那里，覺知感覺並不是我們。「他恨我、他找我麻煩、他是我的敵人。」一位比丘並不會做如此想，也不會執取自負或比較的見解。如果我們不去站在戰火線上，我們是不會被射擊到的；如果信沒人接的話，就會被退回去的。優雅地走過世間而不執著于事相的分別，比丘會變得平靜詳和。這就是涅槃、空和解脫之道。
Investigate the five aggregates, then; make a clean forest. You will be a different person. Those who understand emptiness and practice accordingly are few, but they come to know the greatest joy. Why not try it? You can abolish the thieves in your heart and set everything right.
審視五蘊吧!創造一個清淨的森林。你將會是一個不一樣的人。真正明了「空」而且依此修行的人很少，但是，他們將體會到最大的喜悅。為何不試一試呢?你可以鏟除你心中之賊，然後把每一件事都安置好。