自覺手冊 Manual of Self-Awareness 後言 Epilogue

Epilogue

後言

[ 1 ]

If we have right understanding, Dhamma practice will not be difficult.

The Truth that the Buddha taught exists in man. What he taught, everyone can do.

一

如果我們有正確的了解，修習佛法並不困難。佛陀所教導的真理現存于人，他所教的，人人都能做。

[ 2 ]

This method is easy. It is not necessary to study the Scriptures because the Truth exists in man. Everyone can be aware of the movements of his own body and mind.

Though we are not aware of ourselves, the bodies still move and thoughts arise, but we are not aware of them. The mind will conjure up unreality if we are not aware of the movements of the body and the mind.

This method is nothing other than being aware of the movements of the body and the mind. In other methods, there are many activities, for example, keeping precepts or practicing concentration.

This method is not related to anything else. Why not? Because the Truth exists within ourselves.

二

這個方法簡單，不需研究經藏，因為真理現存于人。每人都可以覺知自己的身心動作。 即使我們沒有覺知自己，身體還是動，念頭還是起，只是我們不覺而己。如果沒有覺知身心的動作，心便會出現幻象。 這個方法除了覺知身心動作之外無他。其它方法則有許多活動，例如戒律或練習專注等。 這方法與其它事無關聯，因為真理存在于我們之內。

[ 3 ]

When we cultivate self-awareness, we should let every part of the body and the mind work naturally. Do not force them against their nature.

This technique can be applied naturally, and does not do anything against the body』s functions:

Eyes — to see

Ears — to hear

Nose — to smell

The bodily movements must be done in a natural manner according to their functions.

The mind generates thoughts freely.

Do not do anything against the natural functions (of the body and the mind), but cultivate the self-awareness to catch up with the movements (of the body and the mind).

三

培養自覺時，應讓身心的每一部份自然地運作，不要勉強它們違背其自然法則。 這方法要自然地運用，不要做出違反身體的功能：眼看、耳德、鼻嗅、身體的動作，一定得依照它們的功能自然地運作。念頭生起，也由它自由地運作。 別做任何違反身心自然功能的事，只能訓練自覺使其與身心運作同步。

[ 4 ]

There are two kinds of calmness.

The first is the calmness under unawareness, a dull calmness like a brick or stone. It is called calmness without Pańńā or calmness under delusion.

The second is calmness with awareness. It may not be called calmness, but should be called Enlightenment. This kind of calmness is calmness without anger-greed-delusion, calmness without ignorance, calmness without unawareness. Whatever you call it, it is only words.

Calmness with awareness means we do not want anything else. We no longer seek for teachers or methods or places. Calmness means cessation.

四

有兩種定： 第一種是沒有覺知的定，好像是磚石一樣，就叫做「無慧的定」或「無明的定」。 第二種是帶著覺知，它也許不該叫定而應稱為「覺」。這種定是一種沒有貪、嗔、痴的定，沒有無明的定，沒有不覺的定，不管你叫它甚麼，都只是文字。 帶著覺知的定，意味著我們不需其它的東西。我們不再尋師、求法或找道場。這種帶著覺知的定就是寂滅的意思。

[ 5 ]

The rhythmic bodily movements and the cultivating of self-awareness cause Pańńā. This Pańńā does not arise from intellect. It arises from the Law of Nature. We call it Nanā Pańńā of Vipassanā (Wisdom of Insight).

What is the meaning of Pańńā arising?

It means Pańńā arises from the realization of a set of Insight Formulas. It is not necessary to learn these formulas from the Scriptures.

This set of Insight Formulas means success which is within the formulas themselves, as diamond buried in the mud, after being sifted, only the diamond remains.

We should practice until these formulas appear naturally and exists permanently.

Everybody has this set of formulas within himself. After attaining the End of Suffering, Nanā will arise, 「Birth is extinguished, Existence is extinguished, the religious life is complete and there is nothing left to do」. The studying of Buddhism ends here.

五

規律的身體動作以及自覺的培養帶來智慧。這種智慧不是由知識而生，而是來自自然的法則，我們稱之為「內觀智慧」。 智慧現前是什麼意思？ 它指智慧是從一套內觀法則領悟而生。它並不是由經藏中去學習這些法則。 這意味著成就內含于這套內觀法則中，正如鑽石藏于泥中，將泥沙篩漏後留下的就是鑽石。 我們應練習直到這法則自然出現而永遠存在。 人人皆有這套法則。在痛苦終止後，智慧會顯現。「此生已盡、梵行己立、所作已作、自知不受後有」，學佛到此畢業了。

[ 6 ]

「Cutting the hair only once」 means the body returns to its original state and the mind returns to its original state by the Law of Nature. 「This」 is neither long nor short. It is insipid, wonderful and respectable. You have never attained it before.

Dhamma is not what you can imagine, you have to practice until attaining the state of 「Being」.

Everyone should keep in mind that if we do not attain this state, when we are nearly die, about 1-2 seconds to 5 minutes before the last breath, we will experience 「This」, then our breathing stops. 「This」 is the Truth, the Ultimate Truth.

Everyone must die and will experience 「This」. If we do not realize 「This」, we will live in the mundane world. If we realize 「This」, it is the way out.

When we see 「This」 (Birth-Extinction state), we will realize the state of dying. It must be like this. We will know how to die. Everyone must come to this point. No one can escape because everyone must die. This Truth is unchangeable whether one realizes it or not. It is so.

六

「只剃一次發」是指依自然法則，將身體回歸本來，心亦回歸本來。「此」既不長也不短。它是平淡的、絕妙的、可尊敬的。你以往從不曾證得它。 「法」並不是你可以想象的，你必須修行直到證得「是」的境界。 每個人都應記得，如果我們不能證得這境界，在臨死時，大約最後一口氣前一到二秒到五秒鍾間，我們會經驗「此」，然後呼吸停止。「此」即是真理，最極的真理。 每個人都會死，也會經歷「此」。如果不悟「此」，我們將活在世俗間，如果悟「此」，便是出世。 當我們見「此」(此生已盡的狀態)，我們將了解死時的狀態。它必定如此。我們將知道如何死。每個人必須走到這一點。沒有人逃得過，因為每個人都會死。真理是不變的，不管悟不悟，它是如此。

[ 7 ]

Being aware of the movements of the body and the mind can lead us to this point (the End of Suffering). This is the Path to walk by one』s self. It is the one and only Path. This Path is different from others.

You will realize Roop-Nahm Objects within 5-10 days, if you practice earnestly.

One who practices seriously, within 1-3 months, his state of mind will change. It is the beginning of the Path.

If you are a conscientious man, no longer than 3 years, you will attain the End of Suffering. For one who is not serious enough, it is useless even after 10 years.

I have challenged many people to practice. More or less, some must have realized.

七

覺知身心的動作能帶領我們到此點(痛苦的熄滅)。這就是自己要走的正道，唯一的道。這道與其它不同。 如果你用功的話，在五到十天之內你將領悟「名色」。 精進的人在一到三個月內，心態會轉變。這就是正道的起點。 假如你是位實實在在用功的人，不出三年將證苦滅。至于不用功的人，就是十年也沒用。 我向很多人保證並邀請很多人來練習。或多或少他們都有所領悟。 注意事項 你不應該根據自己的意向、見解或思想來練習。為了使練習有所進展，你應該遵循師父的指導。 禪修中應避免交談，禁止各種上癮物如香菸、茶、咖啡等，否則你的心便會執著它們。(注：以茶、咖啡等上癮物來趕走昏沉，反而會障礙對動作的覺知) 應下定決心來練習，不要自欺。 不要靜坐不動，應連續不斷地做規律的動作。 不要專注。輕松地練習。張開眼睛。讓念頭自然現前，不要壓抑它們。 在這方法里，你將會看見、知道、明了這條道路(見附錄)。如果你看到其它的，那是不對的。

Warning

You should not practice according to your own content, opinion or thought. In order to make your practice progress, you should be obedient to the instruction of the 「craftsman」 (the Teacher).

You should avoid talking to each other and refrain from taking all kinds of addictive things such as cigarettes, tea, coffee, etc. otherwise your mind will be attached to them.

You should practice with determination. Do not deceive yourself.

Do not sit still. Keep doing rhythmic movements continuously.

Do not concentrate. Practice with ease. Open your eyes. Let thoughts arise freely, do not suppress them.

For this method, you will see, know and understand this way (see Appendix). If you see other than this, it is not correct.