Part 2: Walking The Path 第2篇：行道

2-3. Stages of Practice 修學(xué)階段

2-3-3. THE BASIS OF PRACTICE 第一階段：基礎(chǔ)修習(xí)階段

(result : giving up wrong beliefs 成果：舍棄錯誤信念)

What Im going to tell you next, I remember from what teachers have told me. My father told me from the time I was a kid, I used to live on the paddy field with my father. He told me that every Buddha statue has the conciousness of the Buddha inhabiting in it, as big as a sesame seed. No matter, its made of wood, silver, gold, brick, cement or glass, or if it has some sort of relics in it. When Buddhism is 5000 years old, it will be dark for 7 days and nights and those Buddha statues with relics in them, will fly up in the air and come together - I forgot where. Then those relics and Buddha statues scatter with a bang as loud as a gunshot and the conciousnesses inside come together to form a person : the body of prince Sidhartha and He will expound the Dhamma for 7 days and nights. Those who have the chance to listen to it and are wise, will be enlightened and realize Nibbana together with the Buddha ; those with little wisdom are compared with small, thin rice grains, they realize a lesser stage of enlightenment, depending on their level of awareness/wisdom, and some people listen but dont get anything out of it. Thats what my father said.

接下來我要告訴你們的，是以前老師們告訴我的。我曾經(jīng)和父親生活在田里，從小他就告訴我：「不管是木頭、銀、金、磚、水泥或玻璃制作的，或不管里頭有沒有舍利，每一尊佛像都有佛陀的神識住在里面，而且像芝麻那么大，等佛教流傳五千年以后，世界會變黑暗長達七天七夜，那些里頭有舍利的佛像將會飛到空中聚會一處我忘了是在哪里，然后那些舍利和佛像，會像炮擊那么大聲的碰一聲！四散開來，里頭的神識則會聚合成一個人即悉達多太子的身體，而且他將說法七天七夜。那些有機緣聽到他說法而且又有智慧的人，會和佛陀一起開悟及證得涅槃；另外一些人有如細小、干瘦之稻谷，只有一點智慧，則會依他們覺知與智慧的程度，得到較低的果證，而剩下的一些人雖然有聽，但卻了無所得?！惯@是我父親告訴我的。

I used to think that having been born in this life, may I meet the Buddha when Buddhism is 5000 years old. I made merit, gave offerings and kept precepts no matter how difficult it was, I did it and kept thinking like that.

我以前常想：「希望我出生的這一世，就是佛教流傳的第五千年，而且希望我能遇見佛陀。」我做功德、供養(yǎng)并持戒，不管是有多么困難，我都努力地做，并且一直那樣想望著。

My father also told me that when there is darkness for 7 days and nights, 5000 years after the time of the Buddha, it will be so dark that one cant see a thing, one wont know who is who, not even ones family members, amd there will be a famine, people wont have food to eat and water to drink ; anything thats there is fought over and people get killed, fathers will eat their sons and sons will eat their fathers, husbands will eat their wives and wives will eat their husbands.

我父親也告訴我：「在佛世五千年之后，會有七天七夜的黑暗，并且會黑暗到什么東西都看不到，沒辦法知道誰是誰，甚至自己家人都分不清。到時候會鬧饑荒，人們沒有食物吃，也沒有水喝，任何事只要有爭斗，就會有人傷亡，父子相吃，夫妻相食?！?/p>

(REALLY KNOWING, TRULY KNOWING, REALISING 真正的知道?如實真知?覺悟)

This is the kind of story that people in the old days would tell each other. When I started developing awareness according to this method of making use of movements, that I have been teaching, I got real knowledge and realisation ; before I didnt know this. I made merit but didnt know what merit was, I really didnt know, I thought that after death, I would get reborn in heaven, up in the sky and what it would be like up there, I didnt know - thats how it was before. Until I started developing awareness ; turning the hand up and down knowing it with awareness ; moving the arm in and out : knowing it with awareness ; blinking the eyes or breathing in and out : know it with awareness ; whether the breath is short or long : just know it with awareness. There is no need to recite a mantra or say anything internally while doing it. Leaning to the left and the right, raising and lowering ones head, bending and stretching, moving about, swallowing saliva down the throat etc. or any kind of movement at all, no matter in what posture : know it with awareness in that posture. Wisdom arose from this and I understood Rupa-Nama.

這是老一輩的人彼此相傳的故事，在我開始依我一向教導(dǎo)的這個方法，利用動作培養(yǎng)覺性之后，我得到了真正的智慧和覺悟；以前我并不知道，所以我做功德但卻不知道什么是功德，我真的不知道，我只是想：我死后可以投生到天堂，生在天空高高的地方，或想：那上面是什么樣子？但我卻不知道什么是天堂我以前就是那樣。直到我開始培養(yǎng)覺性：手翻上翻下時，用覺性感知它；手臂曲伸時，用覺性感知它；眨眼睛或入出息時，用覺性感知它，無論氣息是短或長，只是單純地用覺性感知它，不需持咒或在練習(xí)時心里默念什么，只是在左傾右斜、抬頭低頭、彎腰伸直、往來行走、吞口水，乃至所有任何動作時，不管是什么姿勢，都用覺性感知那個姿勢當下的動作。結(jié)果，智慧就這樣生起了，而且我了悟了色-名(Rupa-Nama, 身-心)。

Before I didnt know at all what Rupa-Nama was, I just knew it by memory, I really didnt know. Knowing has many levels, becoming successively deeper and different, namely knowing from memory, comprehension, realising and truly knowing. This last one is the real knowing !

以前我一點都不悟什么是色-名，只是依見聞記憶而知，而不是真正的知道。知道(know)有很多層次并且逐位深入、層層不同，這些層次就是：(1)從見聞記憶而知、(2)由思惟理解而知、(3)覺悟而知、(4)親證而如實真知。最后一個才是真正的知道！

(THE RESULT OF THE BASIS OF PRACTICE : KNOWING RUPA-NAMA 基礎(chǔ)修習(xí)階段的成果：了悟色-名)

I would like to insist that this method of developing awareness made me understand Rupa-Nama. Rupa and Nama are connected ; Ill tell you about it. Before I knew this, I was sitting moving my hands when a mother scorpion with babies fell on my leg, I was wearing shorts ; I was still a layman, at the time. Normally, when something falls on me like that, I would brush it off straight away, but that time I didnt brush it off, I just watched it ; the baby scorpions ran all over my leg. At that moment, I saw that the scorpions were Rupa and Nama, and my leg was also Rupa and Nama, so I understood Rupa- Nama.

我要跟你們強調(diào)：這個培養(yǎng)覺性的方法讓我了悟色-名。色與名是一體相關(guān)的，我會跟你們說明這點。在了悟這點之前，我那時正坐著，移動著我的手臂，突然一只母蝎子帶著小蝎子掉在我的腿上，那時我還是個在家眾，穿著短褲。平常，如果有東西那樣掉在我身上，我會馬上把它撥掉；但那時候我沒有去撥開它們，我只是看著，看小蝎子在我腿上爬來爬去。在那當下，我見到(了悟)那些蝎子是色與名，我的腿也是色與名，因而了悟了色-名。

Before that, I knew that form is impermanent, feeling is impermanent, perception is impermanent, volition is impermanent, conciousness is impermanent etc. I ordained as a novice for a year and a half, and another 6 months as a monk ; that was all I knew : knowing from memory, I could remember it but I didnt comprehend it, I didnt realize it, didnt really know it. But when I knew this time, I saw straight away that turning over the hand is Rupa and Nama.

在那之前，我知道色是無常，受是無常，想是無常，行是無常，識是無常等(只是記憶的知)。我曾剃度為沙彌一年半，以及當比丘六個月；那些是我所知道的一切：只是從見聞記憶而知，我腦子記得這些知識但卻沒有了解，沒有覺悟，沒有如實真知。但當我這次了悟時，我當下見到翻轉(zhuǎn)手臂是色與名。

Next, I understood materiality acting - mentality acting (or Rupadhamma - Namadhamma). Dhamma is us, ourselves. Doing good and doing evil (or good dhamma and bad dhamma), are ourselves. And I understood materiality-disease and mentality-disease, I understood that there are 2 kinds of materiality-disease and mentality-disease : when our body is sick, for example, we have a headache, stomach-ache, we have a boil or a sore or whatever, it hurts and we feel it with the mind ; when the body is affected, the mind is affected too, this is materiality/mentality-disease ; with this kind of disease we have to go and see a doctor, who will give us medicine and look after it. But another kind of materiality/mentality-disease is called spiritual disease, the body is healthy, one can eat and sleep normally but as soon as someone says something, we become pleased or displeased : with this kind of disease, we have to go and find the Dhamma. I understood this much, at first.

接著，我了悟色身的動作-心的動轉(zhuǎn)(或稱色法-名法)；了悟法就是我們，是我們自己，行善與作惡(或稱善法與惡法)是我們自己。同時我了悟身病(生理疾病)及心病(心理精神疾病)，我了悟人有兩種?。荷聿〖靶牟　Ｉ眢w染了病，心也會染病，這就是身心疾病。當我們身體生了病，例如頭疼、胃痛、發(fā)炎、潰瘍或其它任何病，那會很痛而且我們心也感覺到痛；有了這種身體疾病我們必須去看醫(yī)生，他會給我們藥，照料我們的病。但另外有一種叫做心靈疾病，身體是健康的，吃飯和睡覺都很正常，但當有人說了什么話，我們立即變得高興或不悅，有這種心靈疾病我們必須去尋求正法，我最初就只了知這么多。

From that, I knew Instability, Impermanence and Non-selfhood ; turning the hand up and down is compelled by nature, blinking the eyes and breathing is compelled, whatever one thinks, its all compelled. Dukkham-Annicam-Anatta as I comprehend it, are like this. Dukkham is inseperable from materiality ; Annicam means not permanent ; Anatta means we can not control things : things change by themselves. Imagine yourself to be a lump of meat, it is a lump of Dukkha ; know it for what it is ! When I saw like this, I reflected on the condition of grey hair, broken teeth or back pain when sitting for a long time etc. as Dukkha, but I say that thats not Dukkha ; that is Dukkhavedana, sadness, grief ; it is not Dukkham- Annicam-Anatta. Instability-Impermanence-Non-selfhood are the postures thats how I understand it.

從那之后，我又了悟苦(instability)、無常(impermanence)和無我(Non-selfhood)；了悟翻手覆手本質(zhì)是苦的逼迫，眨眼和呼吸也是苦的逼迫，一個人無論想什么也都是苦的逼迫。我所了悟的苦、無常、無我是這樣的：苦與物質(zhì)(或色身)是有關(guān)連的；無常意指沒有永恒不變的；無我意指我們不能主宰事物，一切事物會自行變化。想象你自己是一堆肉，那不過是一堆苦，你要如實的了知它！當我如此見到，我深思一般認為是苦的白發(fā)、蛀牙或坐久時的背痛等情境，但我得說那并不是苦，那只是苦受、悲哀、憂傷，那并不是所謂的苦、無常、無我；苦、無常、無我是一種心靈狀態(tài)，這是我所了悟的。

So I contemplated what it says in the scriptures that teachers have taught : to know with awareness the 4 postures of sitting, standing, walking and lying down when sitting : know it with awareness ; when standing : know it with awareness ; when walking : know it with awareness ; when lying down : know it with awareness. But the Buddha said this much is still not enough : He taught to know with awareness the minor postures as well, i.e. bending, stretching and making movements, any kind of movement ; know it with awareness in that posture, all the time. The most important thing is to know with awareness ; whatever happens you will see, know and understand - this is what I experienced. In practicing, you have to try not to have gaps : make movements continuously and develop awareness continuously, know with awareness all the time, dont talk and chitchat a lot.

于是我沉思導(dǎo)師教過的經(jīng)文(《大念住經(jīng)》)：用覺性去感知行、住、坐、臥四種姿勢：坐著時用覺性感知它；站立時用覺性感知它；行走時用覺性感知它；躺下時用覺性感知它。但佛陀說：這樣還不夠，他教導(dǎo)我們還要用覺性去感知微細的姿勢動作，比如彎曲、伸直和任何其它動作，都要持續(xù)用覺性感知那個姿勢當下的動作，最重要的是用覺性去感知，有了覺性，不管生起任何事物你就能看見、知道和了悟這是我所體悟的。修習(xí)時，你必須努力持續(xù)不斷：不停地動以及持續(xù)地培養(yǎng)覺性，隨時用覺性去感知，不要多說話及聊天。

Having comprehended Instability, Impermanence and Non-selfhood, I understood convention. Ghosts, angels, hell, heaven etc. are suppositions. Know convention fully and completely. Ordaining and disrobing is convention, a Buddha-statue is convention. I know all about convention !

在了悟苦、無常和無我之后，我又了悟了一般傳統(tǒng)世俗法(sammuti)：了悟鬼魅、天人、地獄、天堂等是假名表相的世俗法，我完全徹底地了悟傳統(tǒng)世俗法。比如剃度和還俗是傳統(tǒng)世俗的制度，佛像是傳統(tǒng)世俗的施設(shè)，我了悟所有傳統(tǒng)世俗法！

Knowing that, I understood what religion is. Religion means teaching, something that goes into peoples ears. But the real meaning of religion is all of us, people. There is a lot of convention ; thats why I said to know it fully and completely. Before, I used to think that the temples, the Buddha-statues or the scriptures were religion, thats what I thought. But when I started practicing this method, I realized that real religion is a person. As for Buddhism, it is awareness, concentration and wisdom. Buddha is the knowing ; the word Buddha translates as the one who knows, the awakened one , the joyful one - I understood it like this.

知道那些之后，我又了悟什么是宗教：宗教是指教導(dǎo)，亦即進入人們耳朵的東西，但宗教真正的意義是指我們所有人自己。我們有許多傳統(tǒng)世俗法，所以我才說要完全徹底地了知。以前我認為：寺院、佛像或經(jīng)典這些就是宗教，那是我以前的想法。但當我開始練習(xí)這個方法之后，我覺悟到：真正的宗教是人自已本身。至于佛教(佛陀的教導(dǎo))，就是覺、定與慧。而佛陀則是覺者，佛陀翻譯為知者、覺者、喜悅者我是這么理解的。

After that, I knew evil and merit. Evil means stupidity, darkness or being heavy-hearted ; evil is to not understand things. Whatever people say : one believes the whole lot. This is what I understand real evil to be. But merit means to understand, it is something light. Merit is to be glad because one knows, one doesnt necessarily believe everything one hears. That my father told me there is a conciousness the size of a sesame seed in Buddha statues - actually it is in all of us people that there exists something that is able to be the one who knows, if we develop awareness in the right way, until awareness matures to be steadfast and perfect. This exists in men as well as women, regardless of the religion one believes in.

在那之后，我又了悟罪惡和功德。罪惡意思是愚蠢、黑暗或是沉重的；罪惡是不明了事物(真相)。不管人家說什么都盲目相信，這就是我所了悟的真正的罪惡。而功德的意思是明了，是光明的東西。功德是因為知道真相而感到歡喜，人們不必相信所聽到的每一件事。我父親告訴我的那個佛像里芝麻大的神識亦即可以讓我們成為覺者的那個東西本就存在于我們所有人里頭，那就是我們的覺性，只要我們正確地培養(yǎng)覺性，它就能漸漸成熟乃至堅固圓滿。這覺性存在于男人及女人里頭，和一個人信仰什么宗教無關(guān)。

Knowing all this is the result of developing awareness, the results are not things that have value in making a living. This concludes the basis of practice.

了悟上述所有這些就是培養(yǎng)覺性的成果，這種果實不是對謀生方面有價值的東西，但是它能完成我們基礎(chǔ)階段的修習(xí)。

(DEFILEMENTS DUE TO VIPASSANA ARE NEGATIVIE RESULTS 觀障(由毘婆奢那引起的染污)是負面的成果)

Having understood all this, from Rupa-Nama until evil and merit, more knowledge arose ; I knew this and that until my head ached, whatever came up became clear, when telling others, they just had to believe it. Knowing like this, joy and gladness spring up, but it is delusion, one is no longer watching Rupa-Nama, instead one gets lost in the knowledge that one newly knows .

在了解從色-名一直到罪惡及功德的所有這些之后，我又生起更多的智慧：了知這個、那個乃至頭都痛了，不管生起什么我都很清楚，所以當我跟別人說時，他們都不得不信服。達到這樣的了悟，就會生起喜悅和歡喜(即喜障)，但這些是迷惑，會使你忘了觀照色-名，反而迷失在你剛了悟的智慧上。

This knowledge is the knowledge of defilements due to Vipassana, but at the time that these states of mind were there, I didnt know it. Its just like someone whos drunk : he wont listen to anybody, he will insist that hes not drunk, even though he gets more drunk, the more he drinks. Somebody whos crazy is the same : if someone says dont go or dont say that, he or she will go or say it all the more and if someone takes him or her to the hospital to see the doctor, that person doesnt want to go because he or she doesnt realize that he or she is mad.

這種智慧是一種觀障(由毘婆奢那而來的染污)的智慧，但是當時我并不知道我有這些心態(tài)，就好像一個醉漢，誰的話都不聽，還堅持說自己沒醉，甚至越醉就喝得更多；發(fā)瘋的人也一樣，如果有人跟他說不要去或不要說，他反而更要去、硬要說，如果有人帶他去醫(yī)院看醫(yī)生，他不會想去，因為他不知道自己瘋了。

The more somebody has defilements due to Vipassana, the more he or she talks, explains and expounds by him or herself. I was walking and talked by myself, standing I talked by myself, or even talking in the mind without sound. Sitting, doing the rythmic meditation, I talked by myself ; this is the knowledge coming from defilements due to Vipassana. I didnt know it at the time. This is the cause of it.

一個人觀障(由毘婆奢那而生起的染污)越多，就越是會自言自語、自我解釋與自我闡述的情形。我當時就是走路自言自語，站著自言自語，甚至?xí)谛牡谉o聲的喃喃自語，坐著練手部規(guī)律動作時也自言自語，這就是觀障(來自毘婆奢那的染污)的智慧，但我當時不知道自言自語的原因，這個就是它的原因由毘婆奢那而生起！

Therefore, I say that whatever may happen to anybody, whatever colours, lights, ghosts or angels you may see, thats not it ! I have experience, I know all about this stuff and I can confidently say that I dont believe anybody. But at that time, I still didnt know ; as I was doing walking-meditation, I saw a lottery number appearing, I really saw it clearly. What do you think of that ? Because the mind was thinking and I didnt see my own mind. Pacing up and down, and then I saw this big number in the sky, as big as my hand, turning around I could still see it ; I was thinking to buy a lottery ticket and get the first prize ! Then, I saw all my bones swaying, but fortunately I was aware. Instead of buying a lottery ticket, I sat down and pointed my feet to the number and thought : This is not real, my heel is real. What happened is that the number vanished in a flash, it just happened by itself.

因此我才說：不管你遇到了什么東西，不管你看到了什么顏色、光明、鬼魅或天神，那都不是智慧！我曾經(jīng)驗過這些，我知道所有這些東西，并且我現(xiàn)在可以很有自信地說我不信靠任何人，但那個時候，我還沒了悟，正當我在經(jīng)行時，看到樂透號碼出現(xiàn)，我真的清楚地看到。你認為那是怎么一回事呢？其實，那是因為我的心正在妄想而我沒看見自己的心。那時我正來回地走來走去，然后就看到天空中出現(xiàn)這個跟我的手一樣大的號碼，我轉(zhuǎn)身過去還是能看到，當時我還真有點想去買個樂透來中個頭獎呢！后來，我又看到我全身的骨頭晃來晃去，不過還好！我有覺知。最后我并沒有去買樂透，而是坐下來，抬起腳，指向數(shù)字，然后心想：那不是真的，我這腳跟才是真的！然后剎那間，那個號碼就消失了，它就是這么自然發(fā)生的。

In developing awareness : dont stop or let any gaps arise ; really determine to do it ! What Im telling you is a warning : WHATEVER YOU MAY COME TO KNOW ; DONT WANT IT, DONT MAKE IT INTO YOUR FOCUS. Know Rupa-Nama, materiality acting (Rupadhamma)- mentality acting (Namadhamma). The Dhamma is us. Know materiality/mentality disease, know Instability-Impermanence-Non-selfhood, know convention, religion, Buddhism, evil and merit, that completes it.

培養(yǎng)覺性時，不要中斷或產(chǎn)生任何的空檔，要真的下決心好好練習(xí)！現(xiàn)在我要警惕你們：不管你了悟了什么，比如：了悟色-名、色身動作(色法)-心的動轉(zhuǎn)(名法)、法就是我們；了悟身病、心??；了悟苦、無常、無我；或了悟世俗法、宗教、佛教、罪惡與功德；千萬記得！通通都別要它，不要讓它變成你的焦點！那樣才能圓滿你的覺性。

These things are objects of insight, they are of the level of Rupa-Nama. Other objects or insights outside of that, are not the real thing : whatever it may be that you come to know, you must realize that thats not it ! Let me tell you that I deny it ! On seeing those things, let go of it and catch the feeling of awareness - this is how I teach and understand.

這些所了悟的東西都是(能)觀智 (insight, 內(nèi)觀智慧)的(所)觀境，初階練習(xí)階段的所觀境是屬于色-名的層次范圍，除此之外的其它所觀境或從它們生起的層層觀智(insights)則都不是真實的東西：所以不管你了悟了什么東西，你必須明白，那些都不是真的！我告訴你，如果是我，就不會相信那些！看到這些東西時，要放下，隨它去，找回覺性的感知，這是我的教法與體悟。