平常心 Normality - 果報：出世間 The Result Is To Be Beyond The World

1-3-5. THE RESULT IS TO BE BEYOND THE WORLD果報：出世間

Let me emphasize with sincerity and insight that the Buddha teaches that whoever sees the Dhamma, sees Me. It means to see oneself, to see one’s own mind, the Dhamma is oneself ! Seeing oneself acting, speaking and thinking is called seeing me. Seeing the mind itself goes even deeper, understand it like that. If you understand differently from this, it is not right view in the Buddhist’s fashion. We’re looking at the mind in order to see that sometimes our minds get caught up in thought. When being caught up in thought, it proliferates continuously.

What the Buddha teaches is that when seeing thought or when thinking, to abandon the thoughts and establish awareness to watch it, this is called VIJJA or wisdom.

我要再以真實及慧見強調一次——佛陀教導我們：「見『法』者即是『見我』。(注)」意思就是要「看見自己，看見自己的心。」所謂『法』就是自己(而不是自己以外的外在之物)！看見自己的動作、言語及起心動念(即身、口、意的行為動作)就叫做『見我』。所以，要看見心自己(Seeing the mind itself)並探究其深層的實相，這句話必須這樣理解才行。如果你的理解有所不同，那就不是佛教的正見之流。我們之所以要看見自心是為了要看到(明了)我們的心有時被念頭抓住(即心陷入念頭之中無法自拔)。一旦卷入念頭之中，就會不停地增生擴散。佛陀教導的是：當看見念頭或當思惟的時候，放下念頭並「保持覺性看著它」，這就叫做VIJJA(明)或智慧。

(注：隆波田對「見『法』者即是見『我』」有其個人獨特的見解，一般的解釋是說：見到法的人才是真正見到如來的人，也就是從「不可以身相見如來」的角度解釋。但隆波田認為，我們一般常說要見法、見法，修行的第一步就是要能夠見『法』，但是佛陀說「見『法』者即是見『我』」，這句話就是告訴我們——「所謂見『法』不是看見佛、光明…等外在的東西，而是要看見『我』、看見『自己』，而所謂的見『我』，也不是看見這個表相的色身，而是要看見自己的動作、言語及起心動念。)

As for the word AVIJJA, it translates as ignorance, but ignorance here, doesn’t mean not knowing how to eat or bathe, it’s not that kind of not knowing, that is another matter, not this matter. This word AVIJJA refers to not recognizing the origin of suffering. The Buddha teaches like this : AVIJJA is the condition for formations to arise, formations are the conditions for conciousness, conciousness conditions mentality/materiality, mentality/materiality condition the 6 senses, the 6 senses condition contact, contact conditions feeling, feeling conditions craving, conditions clinging, conditions being, conditions birth, conditions old age and death, conditions suffering. It rotates to be a circle. This is dependent origination or PATICCASAMOPPADA.

至于Avijja，中文翻譯為無明或不知道，但這里講的無明或不知道並不是說不知道如何吃東西或洗澡，不是那種不知道，那種指的是另一回事而不是此處講的這一回事。此處所謂的Avijja是指不知道苦的根源。佛陀教導說：Avijja是行生起的因緣，行是識的因緣，識緣名(mentality)色(materiality)，名色緣六入，六入緣觸，觸緣受，受緣愛、愛緣取、取緣有、有緣生、生緣老死苦，然後循環流轉不停。這就是生死苦惱的相互依緣，或叫做Paticcasamuppada(即生死苦惱的緣起法則)。

Now, we’ll look at it from another side : VIJJA translates as knowing. One might raise the question : knowing what ? Well, knowing thought ! When a thought comes up, whack, the thought is seen or trapped! Just like a cat and a mouse. The heart of it is, when we see our own thoughts, they will come to a halt and don’t proliferate further, this is called VIJJA. But when thought is cooking up this and that, it is because we are caught up in thought, it is thinking with AVIJJA. But the other way is the method to extinguish suffering. The Buddha teaches us to know the method to extinguish suffering and the origin of suffering. Destroy the source of suffering. Someone who can’t destroy it, is like someone afraid of death. But if someone can put out suffering, he or she is called by the Buddha someone who is beyond the world. Beyond the world here, doesn’t mean up in the sky, in heaven or something like that but it means to be above roods, beyond suffering. Suffering cannot bother us, we work without having suffering.We are above moods but we can listen to anybody talking, whether what they say is right or wrong. We can listen and the work we do, we do it according to duty ; this is called someone beyond the world.

現在讓我們從另一個角度來看：VIJJA中譯為知道。有人可能會生起疑問：「要知道什麼呢？」嗯！要知道念頭！當念頭一來，啪的一聲，就要能見到或捉住念頭！就像貓捉老鼠那樣。這麼做的核心意義在于——當我們看見自己的念頭，它們就會停止而不會再增生擴散，而這樣就叫做『明或知道(VIJJA)』。但是要知道，念頭的此起彼落、此僕彼起是因為我們被念頭抓住而迷失在其中，這就是由于「無明」而有妄想、妄念(而不是「明」的正念、覺念)。而另外那個方法(即明或看見念頭)則是滅苦之道。佛陀教導我們要知道滅除「苦惱」及「苦惱根源」的方法，也就是要斷除苦的原因。不能斷除苦因的人就跟怕死的凡夫沒兩樣，反之，如果有人能夠滅苦，佛陀說這樣的人就可稱之為超越世間的人(即出世間聖者)。這里所謂的「超越世間」不是指升到天空、天堂或類似那樣的地方，而是指超越情緒感受、超越一切諸苦。也就是說，這時苦就無法擾亂我們，我們可以不帶苦惱而自在工作。

要知道，出世間或超越情緒感受並不是指從此就遠離世間不理人了，我們雖然不再受他人言語影響，超越了情緒感受，但還是可以聽別人說話，不管他們說的是對的還是錯的。我們還是可以聽人講話，也還是可以上班工作，而且我們聽的時候能超越情緒感受，工作的時候能遵守自己的職責盡心盡力，而這就叫做超越世間的人(出世間聖者)。

Our Buddha is an Arahant, Enlightened, capable of extinguishing defilements and suffering but He would still walk and eat just like us. But we ourselves misunderstand and think that someone without defilements is not like this or we think that money and cars are defilements.This is wrong understanding. We’ll have to accept that a dilligent person who knows how to save and accumulate, can have money or a car but it is not as if a lazy person who doesn’t have anything is without defilements. It’s not like that. A lazy person is not a good person, neither is a person who has little but spends a lot. The Buddha teaches all people to be dilligent, He talks about KHANTI - patience, and SORACCA - modesty. He teaches to find and look after money, but not having it to go and play. He teaches from all angles, also to avoid evil paths, as we probably know. The evil paths are the entrance to ruin and destruction.

佛陀是一位阿羅漢(Arahant)，是覺悟的人，能斷除煩惱和苦，是出世間的聖者，但他還是要走路吃飯，跟我們一模一樣(出世間並非棄世間)，是我們自己對出世間聖者有所誤解因此才會認為一個沒有煩惱的人跟我們不一樣，或認為(沒有煩惱的人就不要金錢、車子所以)金錢和車子是煩惱，這是一種錯誤見解。我們必須了解：一個勤奮又知道節儉與累積財富的人，他自然能夠擁有金錢或車子，但不表示他就是有煩惱的人，更不能說：一個什麼都沒有的懶人就是沒有煩惱的人，不是那樣的(意即有沒有煩惱跟你有沒有世間財物是兩回事)。懶人連個世間的好人都不是，賺得少卻花得多的人也不是好人(怎麼能是出世間聖者呢)。佛陀教導所有人要努力工作，然後要貧能安忍、富能謙卑。他也不只教導我們去賺錢並且還要我們善加管理(量入為出、四分運用)，而不是有了錢就去玩樂。如我們所知道的，佛陀從各種面向教導我們(即八正道)，但也教我們要避免邪道惡法，因為邪道與惡法是墮落和毀滅的肇端。