平常心 Normality - 凡與聖 Ordinary Beings and Noble Ones

Part 2: Walking The Path 第2篇：行道

2-3. Stages of Practice 修學階段

2-3-6. ALL TREASURES ARE WITHIN : BE ABLE TO SORT THEM OUT 本有家珍‧猶欠篩在

2-3-6-1. Ordinary Beings and Noble Ones 凡與聖 (GHOSTS AND ANGELS 鬼與神)

When seeing things like this, we might come to a new understanding concerning the beliefs we hold. What, for example, does the word 』ghost』 mean ? A ghost is someone who thinks, speaks and acts bad. And an angel is someone who thinks, speaks and acts well. What people generally understand is another thing. But in reality, if we take a look at the way we use (Thai) language, we』ll see the sharpness of the people in the old days who really knew and we』ll understand things in the right way. For example, we call some children who are hard to teach and only think in evil ways, 』little demons』. Even of older people it is sometimes said that they are like demons. This is just convention ; the one who calls somebody else a demon has never seen a demon oneself. We should understand convention properly in order to really understand the Dhamma.

當我們能這樣如實知見事物時，就會對我們所信受的一些想法有一個全新的理解，例如，所謂「鬼」是什麼意思呢？鬼是指心起邪念、口說壞話與身作惡行的人。而神是指心起正念、口說好話與身作善行的人。一般人的理解都不是這麼回事，但實際上，假若我們看一看我們使用語言(泰語)的方式，我們就會看到那些如實真知的古人們的銳智，並且能夠正確地了解各種事物。舉例來說，我們稱一些剛強難化且盡起歹念的小孩為「小惡魔」，乃至年紀大點的人有時也會被叫作惡魔。這僅是個世俗的假名，那個叫別人為惡魔的人自己從未親眼見過惡魔。我們應當徹底地了解世俗假名，這樣才能真正地了解法。

People from the past taught that heaven is in the heart, hell is in the mind and so is Nibbana ; this is right but we don』t look within and won』t accept it. Other than that, it was taught in the old days that the treasures of heaven and Nibbana are the treasures of human beings. The treasure of a human being refers to the treasure of being a human being, of not being an animal. The treasure of a human being is wisdom, knowing how to think, remember and cultivate ; animals can』t do this. But what is interesting is that some people have a human body but their minds might be minds of animals, hungry ghosts, hell beings or thick-headed demons. That』s how it is ; some people have human faces but their minds are the minds of angels or gods. Not only that, but they also are able to be a Noble one.

古人教導說：「天堂在心中，地獄在心中，涅槃亦如是。」這是正確的，但我們一般人沒向內看，因而不能接受。此外，古時候也有教導說：「天堂及涅槃之寶是人類的珍寶。」所謂「人類的珍寶」是指我們生而為人而有別于畜牲的特殊寶藏，這個珍寶就是智能、懂得思考、記憶及修養等，畜牲是沒辦法做這些事的。但有趣的是？！有些人有人的身體，但他們的心卻可能是畜牲、餓鬼、地獄眾生或笨魔的心，事實就是如此！反之，有些人有人的臉蛋，但他們的心卻是天人或天神的心，而且不只如此，他們也能成為聖者。

(ANIMALS 畜牲)

What do we understand an animal to be ? When we try to understand, we』ll see that it is convention again. Animals don』t wear clothes because they don』t have shame. If people think, speak and act in evil ways, without shame, they are called animals. It』s their minds that are animals, not their bodies. These kind of animals don』t have a sense of shame because they don』t see their own minds.

When one isn』t ashamed to oneself, how can one feel shame towards others ? That』s why this kind of mind is the mind of an animal, it』s the mind of a hungry ghost, of a hell-being and of a thick-headed demon.

我們了解的畜牲是什麼？如果我們認真去了解的話，就會明白那也是個世俗假名。畜牲沒穿衣服，因為牠們沒有羞恥心；所以，一個人如果心起邪念、口說壞話、身作惡行，又沒有羞恥心，那就叫做畜牲，這主要是指他們的心是畜牲心，而不是指他們的肉體，這一類的畜牲沒有羞恥感，因為他們沒看見自己的心。當一個人面對自己時都不覺得羞恥，他面對其他人時怎麼會感到羞恥呢？所以說這類的心是畜牲心、餓鬼心、地獄眾生心和笨魔的心。

(THICK-HEADED DEMONS 笨魔)

According to the books, thick-headed demons are weak and cowardly beings, but I say that these demons are beings that are far, very far away from the teachings of the Buddha. Even when we try to teach them and are close to them, they don』t hear because they』re far from the truth, they don』t know how to practice. When they are taught they don』t accept it ; on being told to do something, they won』t do it ; tell them how to develop awareness and they won』t do it, they just think about other things and when one explains the Dhamma to them, they haven』t got a clue.

依經典而言，笨魔是指懦弱瞻小的眾生，但我認為笨魔是指離佛陀教導遠之又遠的眾生。即使我們想要親近並教導他們，他們也不會聽，因為他們遠離真理，而且也不曉得怎麼修行。好心教導他們，他們不接受；要他們做什麼事，他們不做；教他們如何培養覺性，他們不練，他們只想要其它的東西；有人跟他們說法，他們聽得毫無頭緒，這樣的人就叫做笨魔。

The Dhamma has arisen in my mind but I don』t talk like the books. The Dhamma is the supreme attainment for human beings, ordinary human beings don』t have the opportunity to understand it, unless they follow the procedure, that is first to train in developing awareness until it is firm and steadfast and destroys deluded views. Then knowledge will come.

法已在我心中現起，但我的說法和經典不同。法是人類至高無上的成就，一般凡夫不可能了解法，除非他們依循次第來修學，也就是：首先要練習培養覺性，直到覺性堅固且穩定，而破除迷惑知見，那麼智慧就會現前。

(HUNGRY GHOSTS 餓鬼)

Let』s have a look at hungry ghosts. It is said that no matter how much a hungry ghost eats, he or she is never satisfied. Even monks and novices can be like this : having eaten in the eating hall is not enough ; some sneak off to their huts to eat some more ; this type of monk or novice can be taken to be a hungry ghost. I』ve seen this behaviour with my own eyes. When I was a novice, I once saw a monk mischievously hold back sweets and fruit to eat in his room, even though he had no ownership over it. These are characteristics of a hungry ghost. One can have the body and face of a monk and wear brown robes but one』s mind can be a hungry ghost. Physicly there is a person but mentally there is a hungry ghost, a ghostly person. Another characteristic of hungry ghosts is that they are liable to decieve others. So there are many types of hungry ghosts ; their minds have accumulated heaps of various defilements.

讓我們來看看餓鬼，據說餓鬼不管吃多少，都不會滿足。但是，和尚和沙彌也可能這樣喔？！有些人在齋堂用完齋之後還是覺得不夠，偷偷溜回他們的茅蓬再吃；這類的和尚或沙彌可以說就是餓鬼，我自己就親眼見到這樣的行徑。當我還是個沙彌時，有一次看到一個和尚有犯意地帶一些甜點、水果回自己寮房吃，而且那些東西不是他的，這些就是餓鬼的特性。一個人可能有著和尚的身和臉且穿著袈裟，但他的心可能是餓鬼心，從身體來看是個人，但從心理來看是個餓鬼，一個像鬼的人。餓鬼的另一特點是他們很會騙人。所以，餓鬼有很多種，他們的心里滿滿的都是各種煩惱。

In reality, the mind or life is something clean, bright and peaceful but there are plenty of defilements that suck and stick to it, which make it dark and blind : a hungry ghost !

話說回頭，實際上我們的心或生命是本自清淨、光明與平靜的，然而現在卻有很多煩惱吸住它、黏住它，使它變得黑暗、盲目，這就是個餓鬼！

(HELL-BEINGS 地獄眾生)

Having talked about hungry ghosts, we』ll talk about hell-beings next. Hell-beings are people who easily get angry, they are anxious, agitated and restless. These characteristics could also be ascribed to a mange dog. A mange dog, no matter where it lays down, has an itch all the time and it keeps running around in the most pitiful way, it can』t stay where it is ; wherever it lays down it is not at ease.

談過了餓鬼，接下來我們來談談地獄眾生。地獄眾生是容易生氣的人，他們是焦慮、激動與不安的。這些也是癩皮狗的特性，癩皮狗不管牠躺在哪里，隨時都在癢，並且會很可憐地不停轉圓圈，它不能安住在此地當下，不管躺在哪里都不舒服。

Let me compare it with someone developing awareness ; it』s not long and one goes to chat with this and that person, the mind is like a mange dog, like a hell- being. Don』t accuse me of insulting when I talk like this. I』m just speaking the truth. Ponder this well and don』t make yourself into a hell-being or animal, don』t allow anger or hatred in the mind.

容我用這個來比喻某種培養覺性的人：他們練沒多久就會去找這個或那個人閒聊，心像癩皮狗、像地獄眾生一樣。請勿責怪我這麼說是種侮辱，我只是說實話而已，請仔細深思，不要讓自己成為地獄眾生或畜牲，不要讓氣憤或仇恨留在心中。

The characteristics of feeling agitation when reproved and seeking out those who speak to one』s liking, are the characteristics of a hell-being, an animal and someone who doesn』t have a peaceful mind, the mind is hot all the time. What is even more pitiable is that a mange dog won』t accept help, even when we mean well. To give an example ; if you see a mange dog lying in the cold, try giving it a nice warm blanket : it won』t accept it and will even run off. People are the same : I know plenty of people who don』t accept teachings that are beneficial - just like a mange dog. Whoever is intelligent understands these comparisons. One shouldn』t let oneself or one』s mind become a mange dog ; we must determine to practice to the utmost and develop awareness, and be the number 1 rice ; then we will have the treasures of a human being, of heaven and of Nibbana. Don』t wait for these things to be given by a ghost or an angel, don』t even wait for the Buddha to bestow them on you.

受到責備時，心激動不安與尋求說自己好聽話的人，這是地獄眾生、畜牲和心不平靜之人的特徵，他們的心隨時是火爆激動的。更可憐的是，癩皮狗不會接受幫助，即便我們是善意的。舉個例子來說，假若你看到一只癩皮狗躺在地上，天氣寒冷，于是給牠蓋上溫暖的毛毯，牠但不會接受，甚至還會跑開！我們人也是一樣，我認識許多人，他們都不接受有益的教導，就像只癩皮狗！聰明的人一聽就會了解這些比喻。我們不該讓自己或自己的心變成癩皮狗；我們必須下決心盡最大努力去修行並培養覺性，要做第一等級的稻米，那麼我們就會得到人類的珍寶——天堂與涅槃。不要等待鬼神會給你這些東西，甚至也不要期待佛陀把它們贈送給你。

The first level of effort that we have to make is to build up awareness throughout our lives. If we don』t develop awareness ourselves, we won』t see, know and understand.

我們必須做的第一階段努力是：在日常生活中培養覺性。如果我們不自己努力培養覺性，就不會看見、知道與了悟。

(NOBLE ONES 聖者)

When awareness is complete, one sees, knows and understands; it is called seeing for oneself, understanding by oneself and one is a real follower of the Buddha, a Noble one.

當覺性圓滿時，就會看見、知道與了悟；這叫做自己親見及自己親自了解。而且這樣的人才是真正的佛弟子，才是聖者。

We chant in the verses about the disciples of the Buddha : SUPATIPANNO BHAGAVATO SAVAKASANGHO, which means : the group of disciples of the Blessed one, practice well. To practice well indicates being a true follower and a Noble person. All of us, including laypeople can be Noble. Someone who practices is a follower, however many. UJUPATIPANNO BHAGAVATO SAVAKASANGHO means the group of disciples of the Blessed one, practice straightly. To practice straight means straight in line with the Buddha』s teachings, in line with the group and in line with one』s actions ; not just following one』s moods, not lazy, desirous and easily angered and carried away.

我們用詩偈來讚頌佛陀的弟子：「Supatipanno Bhagavato Savakasangho」，意思是說：佛陀的弟子，修行得很好。「修行得很好」意思是說他們成了真正的弟子與聖者。我們所有人，包括在家眾都可以成為聖者。某些修行人是真正的弟子，然而很多不是。「Ujupatipanno Bhagavato Savakasangho」意思是：佛陀的弟子直道而行。「直道而行」意思是不歪曲，與佛陀教導的一致，與僧團一致且與他的言行一致，他們修行不是看自己的心情而定，不偷懶、不欲貪、不易怒和不激動。

YAYAPATIPANNO BHAGAVATO SAVAKASANGHO : the group of disciples of the Blessed one, practice for the overcoming of suffering. This means that one practices until one sees the origin of the thinking mind. Developing awareness is the means or method to do that. To develop means to do it a lot,until one knows and sees the Dhamma - it』s not just talking about it. To see the Dhamma is to see one』s present actions, present speech and present thoughts - that』s seeing the Dhamma ! The Dhamma exists in everyone without exception, regardless of what nationality one may have or religion one may believe in.

Try and really watch the mind ; when seeing the mind thinking, one knows : hey, this is suffering ! When a thought comes up to go here or there, one knows this is suffering. Every time thought arises, immediately know that it is suffering arising. Watch and see this in your mind. The Buddha teaches that it』s only suffering that arises, only suffering that establishes itself and only suffering that passes away. Here it is, suffering !

「Yayapatipanno Bhagavato Savakasangho」 意思是說：佛陀的弟子，修行是為了滅苦。這意思也就是說，一個人修行是要看見(了悟)這思量之心的源頭。培養覺性是修行的手段或方法。「培養」的意思是精進練習直到悟法及見法為止——而不是空談而已。「見法」是看見自己當下的動作、當下的言語及當下的念頭——這就叫見法！法存在于每一個人之中，不論是什麼國籍或信什麼宗教都一樣，人人本具，無一不有。我們要努力觀照自心：每當看見心起念時，要知道：「嘿！這是苦！」每當念頭生起，跑到這里或跑去那里的時候，要知道：「這是苦！」每次念頭一生起，要當下知道：「這是苦生起！」要觀照自心並且在自己心中看見這個(苦)。佛陀教導說：一切只是苦生、只是苦住、只是苦滅。一切唯是苦！

SAMICIPATIPANNO BHAGAVATO SAVAKASANGHO translates as the group of disciples of the Blessed one, practice appropriately. To practice appropriately is to not practice wrongly, not to lose the way but to really walk the path of the Buddha. Whoever practices like this is called one who practices appropiately. YADIDAM means the following individuals. CATTARI PURISAYUGANI ATTHA PURISAPUGGALA means the 4 pairs or 8 kinds of Noble individuals. An individual is a person so it could be a man or a woman, it refers to the 4 stages of Enlightenment, each divided in path and fruit : stream-entry path, stream-entry fruit, once-return path and fruit, non-return path and fruit, and Arahant path and fruit. So the Buddha says. ESA BHAGHAVATO SAVAKASANGHO - these are the Blessed one』s disciples, namely those who practice well, straight, their practice is the means to go beyond suffering - that is the Sangha. AHUNEYYO, PAHUNEYYO, DAKKHINEYYO, ANJALIKARANIYO, ANUTTARAM PUNYAGETAM LOKASSA, in English, it means they are the highest field of merit in the world, there is nothing higher than that. Field of merit in the world means that when someone goes to see them, they have to teach that person, really teach, teach the truth.

「Samicipatipanno Bhagavato Savakasangho」譯為：佛陀的弟子適當地修行。所謂「適當地修行」意即不是錯誤的修行，不迷失入于歧途，而真實地行于佛陀教導的正道，任何人像這樣修行就稱為適當地修行。「Yadidam」意思是：以下這些人。「Cattari Purisayugani Attha Purisapuggala」意思是四對或八種人(四雙八輩)。所謂「人」可以是男人或女人，這里是特指四種證悟的層次，每一種又分為「向」和「果」，亦即佛陀所說的：入流向、入流果；一來向、一來果；不來向、不來果及阿羅漢向、阿羅漢果。「Esa Bhaghavato Savakasangho」這句意思是說：這些是佛陀的弟子。也就是說，凡是修得很好、直道而行並藉修行方便以滅苦的人——他們便是僧伽，便是佛陀的弟子。「Ahuneyyo, Pahuneyyo, Dakkhineyyo,Anjalikaraniyo, Anuttaram Punyagetam Lokassa」，用英文來說，這句的意思是：他們是世間最高的福田，是至高無上的。他們為何是「世間最高的福田」呢？因為當有人去看他們(或供養他們)時，他們會教導那個人——真正地教導——教導真理。