禅修语录

peggy_str

个人读了一些关于禅修课题相当不错和有深度內涵的英文版文章，但因為找不到中文译本，所以就请木头人弟弟与我一起翻译，希望能藉此机会把一些实修实证者的精华语录，与各位网友分享並提供一個参考空间。

我将尽力译出原文的涵义，如有任何错误，请多多指教～


翻译：123木头人 & Peggy

编辑整理：Peggy

任凭天上云捲云纾

我只给个倒影

心中不起一丝涟漪

永远是静水一潭…

此楼只供文摘分享，不作任何讨论，谢绝一切离题回复。
谢谢各位网友的合作～

愿此功德与所有众生分享，Sadhu!

[ 本帖最后由 peggy_str 于 29-8-2009 05:14 PM 编辑 ]

peggy_str

保留～

peggy_str

保留～

peggy_str

When there is fear there is no compassion because fear is based on hate. We only fear what we don't like. We don't fear what we love. The more fear there is in the heart, the less compassion.
Fear is always based on the ego concept. There is no fear in a person who's enlightened. There is nothing to fear because there's nothing to gain and nothing to lose.
It has all become immaterial, without significance. The more ego, the more fear. Fear of the dark, fear of thieves, fear of bad weather, fear of the future, all kinds of fear.
Fear is always based on the protection of the illusory 'me.' And the more we want to protect 'me' the less we can have compassion.

瞋忿是恐懼的根本，一旦心生恐懼，慈悲也就蕩然無存了，人們只畏懼不可意的事，沒有人會害怕可意的事，心裡愈是恐懼，愈沒有慈悲心。
恐懼總是生根於「我」的概念，見法之人是不會恐懼的，既無所得，亦無所失，何懼之有。放下萬緣，了無牽掛。愈是提起自己，要擔心的事就愈多，怕黑、怕被偷、怕天氣不好，擔憂未來，擔心這擔心那，擔心個沒完…
恐懼源自於捍衛虛幻的「我」，愈想要保謢這個「我」，慈悲心就愈少。


文/ 艾雅 珂瑪（Ayya Khema）
譯/ 王 維寬

peggy_str

It is a training field for skillful living because we confront ourselves in others. We need the reflection of our own being in others in order to see ourselves clearly. When there is disharmony with another person, it is a mirror image of ourselves. There can be no disharmony with others if we feel harmonious within ourselves. A mirror image does not lie.

善巧地過活需要一番的磨練，因為我們在別人身上，看見了自己。為了要看清楚自己，我們必須檢視自己在別人身上的投射，倘若與他人處得不好，鏡子裡，也會出現自己的影像，如果我們能跟自己和平相處，就不可能和別人起衝突，鏡子是不會騙人的。


文/ 艾雅 珂瑪（Ayya Khema）
譯/ 王 維寬

peggy_str

Impermanence (anicca) needs to be seen quite clearly in everything that happens, whether it is in or out of meditation. The fact of constant change should and must be used for gaining insight into reality.
Mindfulness is the heart of Buddhist meditation and insight is its goal. We're spending our time in many different ways and some portion of it in meditation, but all our time can be used to gain some insight into our own mind.

在所有发生的事情中应当清楚观见无常，无论是在或不在禅修中。变化无常的事实应该和必须被观照为实相。
正念是佛教禅修的核心以及观照是其目的。我们运用我们的时间在各种不同的方面和其一部份于禅修中，但是我们所有的时间可以被运用在观照自己的心。


文/ 艾雅 珂瑪（Ayya Khema）~ 《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

The greatest support we can have is mindfulness, which means being totally present in each moment. If the mind remains centered then it can't make up stories about the injustice of the world or one's friends, or about one's desires, or one's lamentations. All these mind-made stories would fill many volumes, but we are mindful such verbalizations stop.
"Mindful" is being fully absorbed in the moment, leaving no room for anything else. We are filled with the momentary happening, whether that may be standing or sitting or lying down, being comfortable or uncomfortable, feeling pleasant or unpleasant. Whichever it may be, it is a non-judgmental awareness, "knowing only," without evaluation.

我们所拥有的最大支柱就是正念，即是指全面性出现于每一时刻。如果心保持於中立，那么它就不能編造有关世界或自己朋友、或自己的欲望、或自己悲哀的不中立故事。这些全部心所編造的故事将足以填满无数的书卷，但是我们們觉知并停止于口语上。
觉知是完全全神貫注的在每个时刻，让任何事物无所遁形。我们被片段式发生的事情所填满，无论是站著或坐著或躺著，舒服或不舒服，感觉快乐或不快乐。无论是什么，它是一种非批判意识，只有「知道」，没有评断。


文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

The more we watch our thoughts in meditation, the more insight can arise, if there is an objective viewing of what is happening. When we watch mind-moments arising, staying and ceasing, detachment from our thinking process will result, which brings dispassion.
Thoughts are coming and going all the time, just like the breath. If we hang on to them, try to keep them, that's when all the trouble starts. We want to own them and really do something with them, especially of they are negative, which is bound to create dukkha.

在禅修中我们越是观看我们的念头，越是能更深入了解，若那是客观地观察什么正在发生。当我们观察心於剎那生起、安住和停息，我们的客观思维过程将带来了宁静。
念头经常來來去去，犹如呼吸般。如果我们搭上它们，企图保留它们，这就是所有问题的起源了。我们希望佔有它们和落实它们，特別是负面的，这必定造成苦。


文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

The Buddha's formula for the highest effort is worth remembering: "Not to let an unwholesome thought arise, which has not yet arisen. Not to sustain an unwholesome thought which has already arisen. To arouse a wholesome thought which has not yet arisen. To sustain a wholesome thought which has already arisen."

佛陀最高成就的法門是值得憶记：「不让未生起之非善念生起。不维护生起之非善念。生起未生起之善念。维护生起之善念。」





文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

Dukkha is self-made and self-perpetuated. If we are sincere in wanting to get rid of it, we have to watch the mind carefully, to get an insight into what's really happening within. What is triggering us? There are innumerable triggers, but there are only two reactions. One is equanimity and one is craving.

苦是自制和自我延续的。如果我们真诚地要摆脱它，我们必需仔细地的观察心，以观照里面真实的情况。是什么触发我们？有无数的触发，但是只有两种反应。一个是舍及另一个是欲望。





文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

The more we experience every moment as worthwhile, the more energy there is. There are no useless moments, every single one is important, if we use it skillfully. Enormous energy arises from that, because all of it adds up to a life which is lived in the best possible way.

我们经历的每一时刻越有价值，那就更有力量。沒有无用的时刻，每一个时刻都是重要的，若我们技巧性地去运用。这就是巨大能量的产生，因为这些总集为一个最好的生活方式。





文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

Our old friend, dukkha, arises in the mind as dissatisfaction caused by all sorts of triggers. It can be triggered by bodily discomfort, but more often it is caused by the mind's own aberrations and convolutions. The mind creates dukkha, and that's why we must really watch and guard our minds.

我们的老朋友，苦 ─ 各种各样的触发所引起心中的不满。这可以是被身体的不适所触发，但通常它是由心本身的错乱和盘旋所造成。心制造了苦，这就是为什么我们必须看守我们的心。





文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

Our own mind can make us happy, our own mind can make us unhappy. There is no person or thing in the whole world that will do this for us. All happenings act as triggers for us, which constantly catch us unawares. Therefore we need to develop strong awareness of our own mind-moments.

我们自己的心可以让我们高兴，我们自己的心也可以让我们不高兴。沒有一个人或物在这世间可以帮我们做这一点。所有事情的发生触发了我们，经常不知不觉地绊著我们。因此，我们必须要培养对自心当下非常强的觉知。




文/ 艾雅 珂瑪（Ayya Khema）《To Control One's Mind》
譯/ 木头人 & Peggy

peggy_str

Dukkha is really our staunchest friend, our most faithful supporter. We'll never find another friend or helpmate like it, if it is seen in the right way, without resistance or rejection.
When we use dukkha as our incentive for practice, gratitude and appreciation for it will arise. This takes the sting out of our pain and transforms it into our most valuable experience.

苦是我们最忠实的朋友，我们非常忠诚的支持者。我们将不可能找到另一个像它一样的朋友或助手，如果从正确的角度来看，沒有抵制或拒绝。
当我们用苦为我们的修行动机，于其的感恩和赞叹将生起。这是拔除弄疼我们的刺和转化其为我们非常具意义的经验。



文/ 艾雅 珂瑪（Ayya Khema）《Dukkha for Knowledge and Vision》
譯/ 木头人 & Peggy

peggy_str

This is right view, beyond our ordinary every-day perception. It results from right concentration and comes from dealing with dukkha in a positive, welcoming way. When we try to escape from dukkha by either forgetting about it, running away from it, blaming someone else, becoming depressed by it or feeling sorry for ourselves, we are creating more dukkha. All these methods are based on self-delusion. The knowledge-and-vision-of-things-as-they-really-are is the first step on the noble path, everything else has been the preliminary work.

这是正见，超越我们平常日子的见解。这是专注力的成果及來自於正面地和苦互动的迎接方式。当我们通过忘记、逃离、埋怨、变得消沉、或为自己感到遗憾而尝试逃离苦，我们正制造更多的苦。这些方法都是自欺欺人的。对所有事物如实知和見是响往圣道的第一步，首要的基础功。



文/ 艾雅 珂瑪（Ayya Khema）《Dukkha for Knowledge and Vision》
譯/ 木头人 & Peggy

三法印

文章的出处=

All of Us
Beset by birth, decay, and death
Twelve Dhamma Talks On Practice
given on Parappuduwa Nuns Island by Sister Ayya Khema

http://www.vipassana.com/meditation/khema/allofus/index.php