自覺手冊 Manual of Self-Awareness 第二篇 走在正道上 Walking on the Path 看見念頭—見心性 Seeing Thought-Mind Stage

Seeing Thought-Mind Stage

看見念頭—見心性

After one has realizes Roop-Nahm Objects completely, one should keep on observing thoughts.

在完全領悟「名色」之後。別以覺性看名色，要用覺性去看念頭。

Speed up the rhythmic arm movement or walk faster.

將規律的手部動作或走動的速度加快。

Do not suppress thoughts. Practice with ease. Observe thoughts with ease.

Whenever thought arises, whether gladness or sorrows, be aware of the bodily movements, then thought will stop immediately.

不要壓抑念頭，輕輕松松練習。輕松地看念頭。念頭生起時，不管是快樂或悲傷，只要察知身體的動作，念頭便會立刻停止。

Generally, when thought arises, the mind will be dragged along like a kitten trying to catch a big rat. The rat (thought) is bigger and stronger than the kitten (awareness). When the rat shows up, the kitten, by nature, will catch the rat. The rat is frightened and runs away with the kitten holding on. After a while the kitten becomes tired and let the rat go. Similarly, thoughts will arise endlessly and stop by themselves.

通常念頭生起時，心便被帶著跑，如小貓捕大老鼠似地。大老鼠(念頭)比小貓(覺性)強。當大老鼠出現時，小貓本能地便會捉它。大老鼠因為害怕逃跑，即使小貓緊捉不放，過一會兒，當小貓累了，就把大老鼠放了。同樣地，念頭將不停地生起，也將自動地停止。

As we cultivate self-awareness more and more, it is like we keep feeding a kitten until it becomes a big, strong cat. When thought arises, the mind will not be dragged along and thought will stop immediately.

當我們一再地訓練自覺，就好像不停地飼養小貓直到它長大強壯一樣。念頭生起時，心不會被拖走，念頭自然立刻停止。

If thought arises powerfully, we have to clench our fist tightly, or do whatever actions that suit us. If it is strong enough, then thought will stop by itself.

念頭如果來得凶猛，我們必須握緊拳頭或做任何有效的姿勢。如果動作夠強，念頭會即刻停止。

Keep on practicing. Whenever thought arises, you will be aware of it immediately. As I have often told you, if there are two men and one chair, the man who is stronger and quicker will occupy the chair. When we cultivate self-awareness more and more, this self-awareness will replace the 「unawareness」, so the 「unawareness」 will gradually decrease.

繼續練習，只要念頭一起，你便能立刻覺知。正如我常告訴你們的，如果有兩個人和一張椅子，強健快速的人會坐到椅子。當我們一再地訓練培養自覺，「自覺」將取代「不覺」，而「不覺」將逐漸減少。

Let thoughts arise, the more thoughts arise the more we are aware. When self-awareness increases more and more, it will catch up with thoughts.

任由念頭生起。念頭生起得越頻繁，我們也越覺知。當「自覺」越來越強時，便能趕上念頭。

Suppose that 100 thoughts arise, we are aware of only 10 but we are not aware of the other 90. Next, thoughts are 100, we are aware of only 20 but not the other 80. We continue our practice until we are aware of 80 but not the other 20. Now, we are aware of 90 thoughts, then 95. When we are aware of 95 out of 100, we should practice earnestly. Do not be discouraged or slack or sleep during the daytime.

假定有一百個念頭生起，我們只覺知十念而不覺其它九十，接著是能覺知二十而不覺八十。繼續練習到能知八十而不覺二十，接著知道九十、九十五。當一百念中能知九十五時，我們應該要很用功的練習。不要灰心、懈怠或在白天睡覺。

When thought arises, we are aware of it immediately again and again. Our mind will change at this point. The Path starts from here. It is the beginning of Nirvāna.

當念頭生起時，我們要立刻覺知，一而再，再而三。念頭生…趕上…念頭生…趕上，念頭無法繼續下去，這會讓我們的心在此開始轉化。「聖者」之質在此處產生，或者我們在此處得到流向涅槃的起點。

Formerly, the mind was in the dark and did not know the Path. When it can overtake thoughts, then the mind will be illuminated. This light is not the external light that can be viewed by the naked eye. The mind itself is free and illuminated. It is called 「wisdom eye」, the arising of Pańńā Nāna of Vipassanā (Insight).

從前，心在黑暗中，不認識「正道」。當它能快過念頭時，心將會變光明。這光並不是肉眼可見的外界之光。心本身就是自在光明的。它稱之為「慧眼」，也就是「內觀智慧」的生起。

We should continue practicing rhythmic arm movement or walking back and forth. We can practice at any speed we like.

我們應繼續以任何我們相應的速度練習手部的規律動作或來回經行。

Keep on practicing. Let Pańńā (Insight) itself penetrate the Objects of Insight. There is no need to learn from any teacher or scripture.

繼續加勤用功，「經行」不是用腳走，而是用智慧走，讓智慧走進去穿透「所緣(念頭)」。不再需要求教于老師或經典。

When Pańńā penetrates the Objects of Insight, the mind will be free step by step. There are 5 steps: the first Jhāna (the stage of seeing, knowing and touching the Objects of Insight with the mind) the second Jhāna, the third Jhāna, the forth Jhāna, and the fifth Jhāna, respectively.

當智慧穿透「所緣(念頭)」時，心將次第知道五禪那層層生起。共有五個層次：第一禪那(此處禪那是指以心看見、知道、觸及這些「所緣(念頭)」)、第二禪那、第三禪那、第四禪那及第五禪那。

When we know, see and understand these Objects of Insight, thought will arise quicker.

當它如此的知道、看見、明白，覺性會敏捷地察覺到層層的心的狀態，而它會見證自己達到究竟法，同時本自具足的智慧會自然呈現。

When we reach the last step, Nāna will arise by itself. Once I attained this state, I understood the saying that 「the Lord Buddha has his hair cut only once」.

當我到達這境界時，領悟了「世尊只剃一次發」的話。(注：當悉多太子決定出家時，他離開了王宮，在河邊換衣服並剃髮。據說他那時的頭髮大約兩吋，剃髮後就未再長。)

Whenever you have attained 「This」, you could understand it. You cannot know it before hand. If you know it before hand, that is knowledge of Jintańāna. It is not 「Being」.

當你悟證這本自具足的智慧後，你才明白這不是以自己的想象、猜測去明白的，並說自己「當證」、「具有」。

When I see, know, and understand 「This」, I realized 「Oh! the Lord Buddha has his hair cut only once」, that does not mean the real hair. It means 「This」 was cut off. As we fasten a rope tightly between two poles, when we cut it in the middle, each part will return to its pole and cannot be rejoined.

當我看見、明了、領悟時，就領會到「哦！世尊只剃一次發。」並非指真正的頭髮，而是指斷盡一切煩惱。就像在兩柱間緊繃一根繩子，如果在中間截斷它，它將彈回兩邊的柱子上，而無法再連接。

We will know and see the 「Change」. It is absolutely light as if it is weightless. It is the end. When it ends, Nāna will arise and one will realize the End of Suffering.

當我們領悟、見證狀態的轉化，身心會輕安、柔軟。這稱為「修行已畢、究竟已達、智慧具有」。