隆波帕默尊者：有效看念头的三个原则！（强力推荐）

谷成

摘自：

隆波帕默——看见真相（The Teachings of Venerable Pramote Pamojjo:To see the truth ）
By Jess Peter Koffman Edited by Bhikkhu Korakot Kittisobhano

隆波帕默尊者的简介


隆波帕默尊者住在泰国，春布里省，斯里拉查市的Suan Santidham（宁静的佛法园）。他为那些热切寻求正确理解中道及修行进步的禅修者教导佛法。曼谷的居民凌晨出发驱车一个半小时，日出前到达Suan Santidham外排队，进入中心就座，聆听隆波的大众中开示，或小参提问及听取隆波的个别指导– 这称之为 “交作业”，等隆波听后说“很好”或“需修正”。 隆波于2001年出家。他七岁就开始精进禅修，他遇到过多位老师，他认为最重要的老师是隆波顿，隆波顿师从于嫡系泰国东北部森林比丘法脉的隆波曼。

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Suan Santidham, April 03, 2009（2009年4月3日演讲）

Welcome everyone. It is nice to see a new generation of people interested in the Dhamma, the Buddha’s teachings on the true nature of things. I find that young and inexperienced people are much better students of the Dhamma. They are much easier to teach because they are open to learning new things. They haven’t filled their teacups to the brim, so to speak. Adults who have meditation experience are often the most difficult to teach. They are usually stuck in Samatha, which is the practice of intently focusing on an object of meditation to reach a temporary state of calmness or peace. This practice predates the Buddha and does not lead to an understanding of the true nature of things. It does not lead to the end of suffering, to enlightenment. Vipassana is the meditation we need to practice in order to set the stage for enlightenment.

欢迎大家来到这里，非常高兴看到年轻的一代对佛法感兴趣，佛法是佛陀对事物自然真相的教导。我发现没有经验的年轻人更是学习佛法的好学生，他们更容易教，譬如说，他们犹如没有装满水的杯子，他们对新事物持开放的态度。有禅修经验的成年人常常是最难教的，他们通常粘着在奢摩它（定），有目的地专注在一个禅修目标上，以达到一种暂时宁静和平和的境界。这种修法早在佛陀之前就存在了，它不能导向对事物自然真相的理解，它不能导向苦的止息，涅槃。毗婆舍那（内观）才是我们所需要修习的禅法，经由它一步步导向涅槃。

It is important that we don’t create an idea in our heads that meditation practice is something difficult. Many people think that we must sit for hours or do walking meditation for days on end in order to truly practice the Dhamma. This is a misunderstanding. Dhamma is a subject of study. But it is to be learned by studying ourselves. The scope of our study is regarding how we can live with little or no suffering. The ultimate objective of studying the Dhamma is to be completely liberated from suffering. We keep studying, keep practicing, until we are free from suffering.

重要的一点是我们不要认为禅修很难。有很多人认为需要盘腿坐上好几个小时或连续经行数日才是真正的禅修，这是对禅修的误解。佛法是我们要学习的一个课程，但是这个课程要通过学习我们自己才能学会。我们学习的目的是关于我们怎样才能减少苦或完全没有苦地生活，终极目标是完全从苦中解脱。我们持续学习，持续练习，直到苦的止息。


Now there are two main kinds of suffering, that of body and that of mind. Since we are alive, suffering of the body is certain. Even the Buddha himself had a body that suffered. The scriptures describe many circumstances in which the Buddha was ill, and as he neared the end of his life he was dreadfully so, passing blood. Though the body of an enlightened one can be hot, cold, hungry, thirsty or ill, the mind is completely free of suffering. No matter what life presents, the mind no longer suffers. None of my students here have reached this point yet, but many have significantly reduced suffering. We need to keep practicing, keep studying the body and mind until there is no more attachment to them. One day there will be a complete release from attachment to body and mind, and suffering will end.

现在有两种苦，那就是身苦和心苦。只要我们还活着，身苦是必然的。即便是佛陀他也有身苦。经典里多次提到佛陀他生病了的情形，临终前夕身体非常难受，流着血。一位解脱的圣者的身体仍免不了冷热饥渴病，但他的心完全止息了苦。不管生命呈现何种状态，他的心不再受苦。现在在这里听讲的我的学生中还没有一个达到这一点，但许多人的苦都明显地降低了。我们需要持续练习，持续学习身心，直到不再粘着它们。直到某天完全不粘着身和心了，苦就中止了。

The vast majority of people are completely immersed in suffering. When one’s body is ill or even just uncomfortable, his mind suffers. Or someone can have a strong and healthy body, but his mind suffers when he is merely not getting what he wants. Or perhaps he loses some assets or is wanting new ones; the mind is once again filled with suffering. The mind is finding ways to suffer all the time.

大多数人完全沉浸在苦中。有的人当他的身体病了，或者只是一点点不舒服，他的心就开始受苦了。有的人虽有一个强壮健康的身体，但当他没有得到他所想到的时，他的心就受苦了。有的人可能因失去了资产或者贪求新的资产心再度沉浸在苦中。心，它总是时时刻刻想着法子受苦。

The Buddha taught how to reduce suffering, and if we keep practicing, we can live as a person in this world with no mental suffering at all. It is not so difficult. For those of us who are intellectuals, who have many responsibilities in this world, who use our minds all day long, it is most appropriate for us to practice by way of watching the mind. This is about knowing what is going on in our mind right now. Can we see that our mind is incessantly moving and changing states? One moment it is happy; the next it is unhappy. One moment it is nice; the next it is mean. One moment it is lost in thought, the next moment it is lost in focusing on something. It wanders off, daydreams, gets angry, and the list goes on.

佛陀教导我们如何降低苦，如果我们持续练习，我们就可以完全没有痛苦地活在这世界上，这不难。我们中间有部分人是知识分子，担负着许多责任，整天用脑工作。象这样的一群人最适合于练习观察心念，那就是知道在我们的心中当下有什么在发生。我们能看到我们的心在不停地变化吗？这一刻它快乐高兴，下一刻它就不快乐高兴了。这一刻它友好温和，下一刻它就粗暴刻薄了。这一刻它迷失在念头中，下一刻它就专注在某一物上。它会胡思乱想，做白日梦，生气等等。

Have we ever been angry with our superiors at work or school? Can we notice that we feel differently about each of them? We may look at one and feel we really like her. While when we look at another, we feel a lot of distaste. Even disliking the subject she teaches can make us look at her in disgust. Many things may come up in the mind just from seeing. We may start complaining that our teacher or boss is too picky or mean. The people we don’t like, we think are no good at all. We criticize them, which implies that we think we are better than they are or know more than they do (laughing).


在学校读书或在公司上班时，我们是否曾经对我们的主管生过气呢？我们是否注意到我们对不同的人感觉不同？看到某个人我们觉得自己真的喜欢她，但看到另一个人时却感到讨厌，甚至不喜欢她所教的课。一看到他们，许多东西就浮现在脑子里了，我们开始抱怨我们的老师或老板太挑剔或脾气不好。对于那些我们不喜欢的人我们会认为他们一无是处，我们批评他们，显示着我们比他们好或知道得比他们多（众笑）。

We see this person and like him. We see that person and dislike her. The way to practice Dhamma here, in simple terms, is to gauge the mind. We see the liking or disliking. We see the kindness or unkindness. We see the happiness or unhappiness. We see in one moment anger, the next greed and perhaps we see the mind is deluded after that. The mind may be thinking busily. Do we all know what this is like? Most of us are off thinking this way right now! Do we know what feeling down, disappointed, annoyed or worried is like? Sure we do. How about feeling happy, sad or jealous? From now on when we are jealous, we should notice that the mind is jealous. Have we ever been scared? Many guys like to act as if they are brave and confident, but actually they are full of fear. They need to have a woman by their side. If we practice the Dhamma, when fear appears in the mind, we know it is afraid as quickly as possible so that fear doesn’t discreetly come in and take us over.

我们看见这人时喜欢这人，而看见那人时不喜欢那人，我们就从这里开始修习佛法。简单来说，去观察这颗心，看到喜欢与不喜欢，看到善与不善，看到高兴与不高兴。看到此刻生气，下一刻贪婪，可能再下一刻迷惑（痴）了。心可能想过不停。我们都知道这象什么吗？此刻我们中的大部分人心在想别的事情了。我们知道沮丧、失望、苦恼或忧伤的感受吗？我们知道。我们知道快乐、悲伤、嫉妒的感受吗？从现在开始，当我们嫉妒时，我们应该注意心嫉妒。我们曾经受过惊吓吗？许多人想扮成勇敢和自信的样子，其实他们很胆小害怕，他们需要一位女人在他们身边。如果我们修习佛法，当害怕出现时，我们尽快知道这是害怕，这样害怕就小心谨慎，不会那么肆意地进来，支配我们了。


Whatever state comes up in the mind, whether it is pleasant or unpleasant, we notice that it has arisen, right then and there. As examples, the mind may be happy, upset, angry, scared, worried, depressed or disappointed. We are to just know honestly that this is so. The word “Buddha” means to know. The Buddhist approach is to know. We know what has arisen and start to realize that whatever arises is temporary. Has anyone here been angry for a whole year? How about a whole month? How about a whole day? Can we see that no matter how angry we are, it goes away? We only feel angry again if we think about the situation again.

此时此刻无论何种状态在心中出现，愉快或不愉快，我们看到它生起。比如，可能心快乐、不安、生气、害怕、担忧、沮丧或失望等，我们只要如实地知道。“佛陀”这个词的意思就是去知道，佛教的教导就是去知道。我们知道什么已生起了，开始认识到所生起的一切都是暂时的。可曾见过有人生气持续整年的？或者整个月？或者一整天？我们能不能看到不管我们怎样生气，它最终会消失？只有当我们再次想起那令人生气的情形时才会再次感受到生气。

When we were young, a kid may have punched us and caused pain and anger. When we think of it now, anger can still arise. But it won’t stay long – nothing does. Things arise, stay temporarily and then fall away soon after. When things we don’t like go away, like the end of a boring class or a dreadful day at work, we feel relieved temporarily. When it just won’t end, however, we feel heavy. Do we know what a heavy mind feels like? It really does feel heavy!

小时候，小伙伴打了我们一顿，我们感受到疼痛，气愤。现在想起那件事，气愤仍会生起，但它不会持续长久，没有东西会持续长久。事情来了，暂时地持续一段，很快它就灭去了。当我们不喜欢的事情消失时，如一堂烦人的课结束时或难受的一天工作结束时，我们会感到暂时松了一口气。然而，当它没有结束时，我们会感到沉重。我们知道沉重的心是什么感觉吗？它真的感觉沉重哦。

Can we see that there are many different mental states, all of varying degrees? Fear and hate feel different. Disgust and hate also feel different. Can we see this? Sometimes the differences are obvious, sometimes subtle.

我们能不能看到许多不同程度的不同的心情状态吗？害怕和嗔恨感觉是不同的，讨厌和嗔恨也感觉不同。我们看到了这点吗？它们的不同点有时明显，有时微细。

（To be continued）

谷成

The three aspects to watching the mind effectively（有效看念头的三个原则）：

There are three aspects to watching the mind, three tendencies to remember to avoid if we are to practice effectively.

如果我们想有效地观察心念，有三个原则要注意的：

The first is to avoid intending to know in advance. We just need to know the feelings that temporarily arise in the mind after they do. Let the feeling occur naturally first and then know that it has. If anger arises, know that it has. If greed arises, then know that it has. If the mind has wandered off, know that this has happened. Why must we know after the fact? This is because many of the feelings that arise are defilements of mind (i.e. anger, desire; see glossary for more). Only one mind arises at a time, so a defiled mind cannot arise at the same time as a non-defiled mind. For example, anger cannot exist in the mind at the same moment that the mindfulness (see glossary) notices the anger. The defiled angry mind drops off and is replaced by a non-defiled mind – the one that is mindful of what just happened.

首先我们要避免提前刻意地去观察。我们要等心理感受在心中暂时生起了才去知道它。先让心理感受或情绪自然地生起，然后再知道它已生起。如果生气生起了，知道它已生起了。如果贪心生起了，知道它已生起。如果心胡思乱想，知道它胡思乱想已发生。为什么我们必须在现象生起后才去知道它呢？这是因为许多生起的心理感受或情绪都是烦恼（如生气、贪求等，见词汇表）。每次心只会生起一种状态，因而当非染污心生起时烦恼就不会生起。比如，正念现前的时刻生气就不会同时存在（正念，见词汇表）。生气这个烦恼消失，取代了它的是非染污心，这个非染污心就是那个觉知刚刚什么已发生了的观察者。

It is important to not watch intently and wait for what will arise next. Let a feeling arise first and then know that it has. A good way to demonstrate this is to imagine a rabid dog suddenly darting at us. We feel terrified. We then should know that fear has arisen. We didn’t intend for this occurrence beforehand.

不要刻意地等着下一刻什么会生起，这点非常重要。让心理感受或情绪先生起，然后知道它已生起了。下面这个例子示范这个方法，想象一只野狗突然向我们奔扑过来，我们感到害怕，我们知道害怕生起了，我们不能事前预设这件事的发生。

Of course we should still get out of the way of the dog! We do not proceed to let the dog bite us and see what happens after that. Anyone who says they will just leave it up to their karma, is making new karma – stupidity! We do what is appropriate so that we are not harmed. If we are with a friend, we just need to run a little faster than our friend and we’ll be fine (laughter). Or we can practice the art of sacrifice and run slower than our friend. But that is another topic altogether. As I am speaking here, many people here have their minds wandering out. Some are wandering to me, some are wandering in thought, and some have wandered home already!

当然我们应该走别的道路，避开这条狗！我们不能继续往前让狗来咬我们，再看什么会发生。有人说让狗来咬是了业，却不知这正是在造新业，真愚蠢！我们要恰当地采取行动，避免受伤害。如果我们和一位朋友在一起，我们会跑得会比我们的朋友快一些才好（笑）。或者我们要练习如何自我牺牲去助人，我们就跑得比朋友慢一些，这是另外一个主题。我在这里演讲的当下，许多人心已跑出去了。有些人迷失在我所说的话中，有些人迷失在他们的念头里，而有些人心已漫游回到家里去了！

Back to the lesson, we should not intend to watch the mind. Many people have too much intention; they wait for the gong to be struck to begin the meditation session and say, “Ok, when the session begins I’m really going to watch my mind well.” To their surprise, little happens. This is because they focused in beforehand, and made their minds still. When we hold our attention somewhere, there won’t be much movement to notice. The mind will be immobilized. Instead, we should practice in the most natural way. Each time the mind thinks or the eyes, ears, nose, tongue, or body make contact with the outside world, a feeling is likely to appear. Be aware of what does. If we hear a song and like it, we should know that liking has arisen. If someone is shouting, wanting may arise. We may want to know what this person is ranting and raving about. Know that wanting to know has arisen. Then we listen for a while and realize it is us that he is going on about! Wanting to know will have disappeared, and anger crops up. Our job is to know that anger has arisen. Know after the fact, again and again, as much as possible. Watching the mind is not about focusing in advance. It is about knowing what has arisen.


好，回到主题，我们不要刻意地去看心念。许多人目的性太强，他们等着禅修课程开始，说：“好，当课程开始时我真的要好好看我的心。”恰恰相反，什么也没有发生。这是因为他们提前专注于此，使得他们的心反而停滞不动了。当我们投太多注意力在某一处时，就不会有多少运动变化让我们来观察，因为心静止不动了。相反，我们要以最自然的方式来禅修。每次当心去想或眼耳鼻舌身意与外界接触时，一种心理感受就可能会生起，此时觉知什么心理感受生起了。当我们听到一首歌时，喜欢它，知道喜欢生起了。如果有人大吼大嚷，欲望心也许会生起，我们可能想知道那个人在叫喊什么呢，觉知想知道的欲望生起了。听一会儿后我们意识到他正对着我们嚷呢。想知道的欲望消失了，气恼突然地出现了。此刻我们的工作是去知道气恼已生起了。在事实出现之后知道，一次又一次，尽可能多地知道。观察心念不是提前专注地去看，而是知道已经发生的心理现象。


Ok, now I want all of you to start watching the mind right now. Watch it! Can you see that you are starting to freeze up, to get still? This is because you intended to watch. It is the wrong approach. Ok, now I would like you to stop watching the mind and I’ll tell you an old story. Can you feel that you are starting to relax again? When something easy and amusing is about to happen our mind loosens up and relaxes. Know that it has relaxed. This is the right approach. Intending to watch will stiffen us up, and thus things will not arise naturally.

好，现在我要你们开始观察心。观察它！你有没有看到你的心开始冻结、静止不动了？这是因为你刻意地去观察心，这是一种错误的方式。好，现在我们不观察心了，来听我讲一则古老的故事。你是否觉得你开始放松了？当一些轻松的娱乐的事情将要发生时，我们的心就会放松下来，此时觉知心已放松了，这才是正确的方法。刻意地去观察会使我们僵化，事情就不会自然地发生。

So the right approach is to not intend, and instead, to know what arises after the fact. This is the first of three aspects to teach regarding watching the mind. I should mention, however, that when we know, we need to know quickly. We can’t be angry today and realize it tomorrow. When anger arises, we need to recognize that there is anger while the anger is still there. If it has already dropped away, and we wake up to it an hour later, it is too late. We should recognize the anger while it is there. We will notice, “Just a moment ago I was angry, and now I am knowing.” We will see that when we are mindful of the anger, the anger is not there in that moment of knowing. Know subsequent to their arising of phenomena, but as close to their arising as possible without prior intention. Once we are able to recognize many different states in this way, mindfulness will come automatically and the path to the wisdom that will liberate us from suffering will begin.

因而正确的方法是不带目的性地不刻意去看，而是事实发生后知道什么发生了。这是关于观察心念时三个原则中的第一条。我须提醒大家一点，我们知道时，我们要快点知道。我们不能今天生气了，明天才意识到自己生气了。当生气生起时，我们需要趁生气还在时就去认知出它。如果生气已消失了，我们知道在消失过了一小时后才知道，那太迟了。我们应该当生气还在那儿时去认出它。我们将注意到“刚刚一瞬间前我生气了，现在我知道。”我们会看到当我们有正念知道的那一刻，生气就不会存在。现象生起之后才去知道，并尽可能在接近生起的那刻不带目的性地去知道。一旦当我们能够以这种方法去认知出心的不同状态，正念就会自动到来，一条导向智慧的离苦的解脱之道就开始了。

Now I’ll tell you about the second aspect of watching the mind correctly: The mind should not slip down into any of the mental phenomena or feelings of which you have become mindful. Normally, when we want to know something, our minds will move out to the place of interest. Try it now. Let’s have a look at our arm see how many birthmarks there are. Can you see that your mind went out to look at the arm? I’m not interested in how many marks there are; I want us to notice that the mind goes out. The mind is not stable, not rooted in awareness. It is slipping down into what it is knowing. We can easily see this happen when we read something a bit far away, like a poster on our wall, or a street sign. The mind runs out to see it, and then it goes into thinking, internally repeating the words it is reading.

现在我讲正确观察心念的第二个原则：不要滑入到任何你所觉知的心理现象或情绪中去。一般来说，当我们想了解某件事时，我们的心就移向我们感兴趣的地方。现在就试试，让我们看看手臂上有多少出生时的胎迹，你有没有注意到你的心听到这句话之后就跑去看你的手臂？我不关心你的手臂上有多少胎迹，我是让大家注意心已跑出去了。心不是稳定的，觉性还没有扎根，它正滑入它正观察的对象。当我们阅读较远处的东西时，我们能够轻易地看到这种现象发生。阅读较远处的东西，比如墙上的海报、交通标志等，我们的心跑出去阅读，接着它就开始思考，然后就在头脑里重复刚才它看到的东西。

When we watch the mind, we should know what has arisen from a distance, as if we are not involved in what is going on. Don’t move towards the feeling or mental state once it has been acknowledged. If anger, for example, arises in the mind, see it as if it is someone else who has just become angry. The mind is just the watcher; there is a distance between the mind and the anger. Don’t focus in on the anger. The tendency of meditators is to go in and focus on what has come up, just like when zeroing in on the television when our favorite show is on. The mind goes out to the TV and gets lost in it. From now on, whenever the mind goes out to watch something, know that this is happening. When we see this happen, the mind will become stable on its own. We should not try to force it to be stable in awareness.

当我们观察心念时，我们要有距离地去知道已生起的现象，好象我们没有介入所发生的事件中去一样。一旦确认知道了，就不要靠近那情绪或心理状态。比如，生气生起了，看着它，好象看到别人刚刚在生气。心此时只是观察者，在观察者与生气之间保持一段距离。不要专注在生气上。禅修者大多容易进入或专注在刚已所发生的对象上，就好象看到电视上正演着我们喜爱的节目时我们就一头扎进去那样。从现在开始，无论何时，心跑出去了去观察其它对象了时，我们就知道这个情形发生了。当我们看到这个情形发生了时，心就会自行稳定下来。我们不试图强迫心觉性稳定。

Vipassana practice has no force in it whatsoever. It is about knowing things as they really are. If there is force, there is stress, which is always a sign that there is something wrong. So we don’t force it, we just know it when the mind slips down into something. If we think of a friend, our mind will slip into the world of thought and completely lose awareness of our body and mind. We need to know that this has happened, and the mind will become rooted on its own.

内观禅修是不带任何强迫性的，它只是如实了知实相。如果有强迫，就会产生压力，这就表明修法有误。因而当心潜入到某些事情中时，我们知道就够了，不要强迫它回来。当我们想起某位朋友时，我们的心就掉进入念头之中（称之为掉举），完全忘了觉知自己的身和心。我们需要知道掉举发生了，这样心就会渐渐扎根稳定下来。

When we watch football, we don’t watch it from the field. We are in the stands, watching from a distance. The players are running around, but we are stable; there is a space between us and the game. Similarly, at a concert, we watch the band from our seats. We do not take the stage. There is a distance between us and the performance. We are merely the watcher. This is how we should watch our feelings – from a distance. We should not slip down and cling to the feelings. When we do, we should know this, as soon as we can, and the mind will loosen its grip on what has arisen and become the watcher for that moment.

当我们看足球赛时，我们不要站在赛场看。我们在观众台上看，有距离地看。球员们在场上跑来跑去，我们却很稳定，我们和比赛之间有距离。同样地，在音乐会上，我们坐在我们的椅子上看乐队演出，我们不占据这舞台上，在我们和表演之间有一段距离，我们仅仅是观察者。这就是我们怎样观察我们的心理感受或情绪 - 有距离地观察，不进入不粘着心理感受或情绪。当我们如此观察时，我们要尽快知道已发生的现象，这样心就从现象中分离出来，此刻就成为了观察者。

The third aspect of watching the mind applies after we know what has arisen. We don’t interfere in any way with the feeling or mental phenomenon that we have recognized. It absolutely doesn’t matter what it is that arises, we let it be. If anger arises, we do not try to make it go away. Our job with regards to the anger is just to know that the mind is angry. We do our best to be just the watcher and not get in the way. We are not trying to get rid of suffering if it arises; we are to just recognize that it is there. If happiness arises, we don’t try to make it last long. If a virtuous state arises, we don’t try to keep it. We are just to know with equanimity: without maintaining, denying or resisting what comes up. Formally put, the third aspect of watching the mind is to know what arises with a mind that is equanimous. This means the mind is impartial or neutral to whatever phenomena appear. Equanimity is accomplished by seeing the mind either liking or disliking what it has just recognized. Equanimity is not accomplished by forcing the mind to be neutral. Force causes stress. In Vipassana, there is no controlling, denying, resisting – we mustn’t really do anything at all! At any given moment whatever state the mind is in, know that it is in that state.

观察心念的第三个原则：不干涉原则。我们不采取任何行动去干涉已认出的感觉或心理现象。无论什么发生了，都没有关系，我们让它发生。生气了，我们不试图让生气消失。我们的工作仅仅是知道心在生气。我们尽最大努力只是成为观察者，而不是挡路的干预者。当痛苦来临时我们不试图除掉痛苦，我们只是认出它在那儿。当幸福生起时，我们不试图使幸福延长。美好的境界来临时，我们不试图保住它。我们只是平静地知道：对于到来的一切，不挽留、不拒绝、不抵抗。第三个原则正式的说法是以平等心去知道所生起的现象。那就是无论什么现象出现了，心公正地中立地去看待它们。平等心的产生是经由观察认出心的喜欢或不喜欢而达成的。（对已发生的现象心产生了喜欢或不喜欢，心再次去观察这喜欢或不喜欢，通过多次观察认出心的喜欢与不喜欢，平等心渐渐产生了）。平等心不是强迫心处在中立状态。强迫会产生压力。内观是没有控制、拒绝、抵抗– 我们根本不必做任何事情！在任何给定的时刻，无论什么状态生起，我们知道心在那种状态就可以了。

If we see a beautiful woman walk by and craving appears in the mind, we don’t look for a way to get rid of the craving. We don’t try to get rid of the woman either. Just quickly acknowledge that the mind has craving. If the mind doesn’t like the craving, then it is no longer impartial. It has aversion to the craving and wants it to go away. We are to know that this aversion or hatred has arisen. We are to know the mind is not equanimous. If happiness arises, and we like the happiness, the mind is not neutral. Know the mind is liking. Whenever a mental state arises and the mind likes it or doesn’t like it, we should recognize it. If we keep doing this, equanimity will gradually result. We will know all mental phenomena with an equanimous mind. This is the third aspect of how to correctly and effectively watch the mind.

如果我们看到一位美女走过，贪爱生起了，此时我们不要去寻找一个方法去除掉这贪爱，也不要试图赶走这美女，尽快认出心起了贪爱就可以了。如果不喜欢这个贪爱，心就不公正了，它对这贪爱有嗔心，想让贪爱消失，此时我们要知道嗔心已生起了，我们要知道心不平等。快乐生起了，如果我们喜欢这快乐，心就不中立，此时我们要知道喜欢生起了。无论何时一种心理状态生起了，心喜欢或不喜欢它，我们认出这喜欢或不喜欢。如果我们持续练习，平等心就渐渐产生，我们将以平等心去知道所有心理现象。这就是怎样正确有效地观察心念的第三个原则。

If we add in a fourth aspect it would be to watch the mind in this way with great frequency. If we follow one through four, then nibbāna (Nirvana; enlightenment) is certain to be realized one day. This is because we will have cultivated all the appropriate causes for this realization. The mind will incur a major shift, and suffering will drop off in great quantities at each stage of enlightenment.

如果要加上第四点的话，那就是大量地练习。如果我们能够每四个念头中就能看见一个念头，那么涅槃肯定一天就可以达成。因为我们已种植了成就涅槃的所有善因。在通往涅槃的每个阶段，心将发生大的转变，苦会大幅度地减少。

In summary, we practice the Dhamma so that one day no more suffering will arise in the mind. The way that we accomplish this is by the practice of knowing our minds. Each time that suffering sneaks up in the mind, see it, and eventually it will drop off on its own. There is no need to chase it away. Remember the three aspects, or the three rules for watching the mind. Firstly, don’t go looking for phenomena to know. Don’t be presumptuous or wait in anticipation. Let one show itself first, and then recognize it. Secondly, watch from a distance. Let's not move our attention towards a phenomenon when it appears. Be an outsider. If we focus in, then we are practicing Samatha, calmness meditation, not Vipassana, the path of wisdom. And thirdly, subsequent to the arising of a mental phenomenon, notice when liking or disliking appears. Do this often and the mind will of its own accord become equanimous to whatever arises.

总而言之，我们修习佛法以便有一天苦不再在心中生起。我们通过练习知道心念的方法来实现苦的止息。每次当苦潜入心中时，看到它，最终它会自行消遁，不需要赶它走。记住观察心念的三条原则：第一，不要寻找现象，不要作假设或预先等待，让心理现象它自然发生，然后，再认出它。第二，有距离地观察，现象出现时不要把注意力移向它，我们站在外面看。如果我们专注在现象上，就是修奢摩它（修定），不是修毗婆舍那，智慧之道。第三，随着心理现象的生起，注意心里是否有喜欢与喜欢产生。经常练习，无论什么现象生起，心将渐渐自动生起平等心。

When we watch the mind in this way, we will see whatever arises as it really is. We will see the true nature of body and mind. We will see that body and mind are not us. We will keep seeing the truth of body and mind until we become dispassionate to their constant flux, their insubstantiality, their suffering nature. We will release attachment to them, be liberated and know that liberation has taken place. What will we be liberated from? We will be liberated from attachment to this body and this mind. We will be liberated from suffering, because suffering resides in this body and this mind. Can you see that these are the only two places where suffering can be found? Upon liberation, suffering will be gone and we become fully aware, awakened and blissful without any effort or maintenance necessary.


当我们以这种方法去观心，我们将会对任何生起的现象如实了知。我们会看到身和心的本来状态。我们会看到身和心不是我们。持续地观察身和心，我们将看到身心之流的变化无常，看到它们的虚幻不实，看到它们苦的自然属性。此时我们会渐渐冷静客观地看待这一切。我们会对身和心的粘着中解脱出来，解脱生起时知道解脱已生起。我们从什么中解脱出来呢？是从对身和心的粘着中解脱出来，我们从苦中解脱出来，因为苦存在于身和心中。你看到了吗？只有身和心这两个地方会产生苦。一旦解脱，苦就消失，我们完全觉醒，充满喜乐，不再需费力去维持什么了。

I’m sure you have heard an age old saying, something to the tune of “Learning is a life-long process,” “Life is a school,” or “We learn until the day we die.” This is because there is no end to worldly knowledge. The world fabricates new things incessantly and there is always more to learn. Regarding Dhamma, once there is enlightenment and mind is liberated from suffering, it is no longer fabricating, no longer creating fictions. Once we are free from suffering, there is nothing more to learn in this regard. Our Dhamma studies are completed.

你们肯定听过古老彦语这么说：“学习是一辈子的事”; “人生是一所学校”; “活到老学到老“。这是因为世间知识的学习永无止尽。这世间不断制造出新事物，所以需要不停地学。而佛法呢，一旦涅槃了，心从苦中解脱了，就不再造作，不再虚构。一旦从苦中解脱了，我们就不再需要学习，我们的佛法学习就完成了。

---

感恩隆婆开示。愿以分享此文功德， 回向一切众生，回向无上菩提，回向四众和合，回向正法久住。合十。

三法印

SADHU SADHU SADHU

三法印

如实观
不怕念起，只怕觉迟。

(-_-)

谷成 发表于 13-12-2016 02:10 PM
The three aspects to watching the mind effectively（有效看念头的三个原则）：

There are three aspects to watching the mind, three tendencies to remember to avoid if we are to practice effectively. ...

我问问下，你现在做在椅子，舒服的姿态坐，普通坐。
用以上方法观察心，你的“心”是属于有贪还是无贪呢？

三法印

(-_-) 发表于 13-12-2016 02:45 PM
我问问下，你现在做在椅子，舒服的姿态坐，普通坐。
用以上方法观察心，你的“心”是属于有贪还是无贪呢？

你说呢？

(-_-)

三法印 发表于 13-12-2016 02:54 PM
你说呢？

我问你吃饱了吗？
你回答我，你说呢？

haha~

三法印

(-_-) 发表于 13-12-2016 02:58 PM
我问你吃饱了吗？
你回答我，你说呢？

haha~

觉得是你问那道菜的味道怎样， 而我问回你那道菜味道如何。

子房学韬

(-_-) 发表于 13-12-2016 02:45 PM
我问问下，你现在做在椅子，舒服的姿态坐，普通坐。
用以上方法观察心，你的“心”是属于有贪还是无贪呢？

1. 贪，
    一般上 不是问题~

2. 不贪，
   也不会有 解脱道啦~

3. a.只是炼习 让你的“心”从：
     『很苦的 普通坐在椅子』上，
       解脱/抽离 出来...

    b. 再『如法』(无我)的 普通坐在椅子上

    c. 身体苦/乐(无常)，心舒服(涅槃)的 普通坐在椅子上

谷成

(-_-) 发表于 13-12-2016 02:45 PM
我问问下，你现在做在椅子，舒服的姿态坐，普通坐。
用以上方法观察心，你的“心”是属于有贪还是无贪呢？

隆婆刚才说，“首先我们要避免提前刻意地去观察。我们要等心理感受在心中暂时生起了才去知道它。”所以我们修内观，不要故意去观，不要没事找事，不要目的性太强的去自找苦吃。隆婆说，刻意地去观察只会使我们僵化，事情就不会自然地发生。

再说观照是一个由粗入微的次第和过程，例如四念处的次第是“身、受、心、法”，我们一般人很难直接就去观察那个有贪和无贪的层面（尽管我们可在逻辑思维上作出这样的思维和分解，但是逻辑思维的分解，不是来自直观，更不属于内观），我们比较容易注意到的是粗显的身理和心理的苦乐二受，就是隆婆所说的身苦和心苦。

例如我们坐着正在放松时，发觉身体放松不下来，发现胸口有压力，觉得发闷并呼吸短促。那么好吧，我们就从这里去观吧，去观察这个身体的感受，有时候我们观了很久，也不晓得这些觉受是如何升起的，无论如何，我们仅仅是扮演观察者的角色，我们不应该急着去分析它，或是企图导出任何逻辑的结论。我们只是这样如实去观察，即使没有进一步的洞见，至少身心会自然进行调整，我们的呼吸会慢慢恢复稳定，然后胸口的闷气逐渐消失，最后我们达到恢复放松，即使这样也算有所收获。

有的时候，我们只是观了一下，突然一个照面我们就知道原因了，这种“知道”不是透过刻意的逻辑分析而得，而是一种直观的过程，犹如一个电击。例如我们忆起以前曾经丢了一些东西，至今内心还在痛惜那些丢失的珍贵的物品；也或许，我们记起了久远以前的一次激烈的情绪和失落，或是失败的经验；无论那是什么，我们就是这样继续看住它，不要企图分析它，或是去涉入它。这样渐渐的，我们的直观会有领悟————凡是这些情绪的背后都有一些执着，有时是贪、是嗔、是痴，有时三者的成分都有。伴随着一种潜在和强烈的我执，执某事某物为我所，所以导致我们的身心不能放松，带来身苦和心苦。

这些现象一旦被我们察觉了，那些执着和烦恼就会有所消减，因为此刻我们已经看到他了，下次它就没有那么容易藏再匿。只要我们认出它了，它的影响和作用就会有所削减，就不再像过去那么强烈了。这时候我门的身心就会得到一些程度的解放，我们的烦恼就会开始松动，我们身体上的某些地方就会出现放松而不再紧绷。

万一我们还没有达到这个层面的直观，那我们就自然和随缘，无需用逻辑去刻意分析它。所以不要管他什么有贪或无贪，我们应该避免那种逻辑的刻意分析的干涉。这就是隆婆说的，我们要以最自然的方式来禅修。

这样说，不等于经教的思维和学习不重要，而是经教的学习不能替代禅修和内观，我们不能凭着纯粹知识性的去分析贪心，就以为能够断除贪心。因为理智的分析并不等于心性层面的体悟，唯有实际的修行，唯有透过内观或直观，我们才能真正的看到它，发现它，进而淡化它，消减它，进而断除它。这是一条漫长的修行过程，我们不能操之过急。

纯属分享。合十。

路人。

(-_-) 发表于 13-12-2016 02:45 PM
我问问下，你现在做在椅子，舒服的姿态坐，普通坐。
用以上方法观察心，你的“心”是属于有贪还是无贪呢？

佛陀教导【辨别】 、知应知、修应修、知苦、不执著，
知道、明白、理解，
懂得辨别，
【你】是一回事，
【心】是一回事，
【现在】是一回事，
【坐】是一回事，
【坐在椅子】是一回事，
【舒服】是一回事，
【觉得】是一回事，
【觉得舒服】是一回事，
【贪】是一回事，
【是】是一回事，
【不是】是一回事，
【有】是一回事，
【没有】是一回事，

知道了、明白了、理解了，舍应舍，
烦恼舍了就无烦恼，无烦恼自然就离苦。

无明众生之辈，
不知苦，
不知道、不明白、不理解，
为何要【观】？
【观】是要【知道、明白、理解】，
不知道、不明白、不理解，
不懂得辨别，
就会把所有事物混合在一起再凭着自己的意願去【分别】再【认为】，浑浊了就不清，不清楚难免就会颠倒了，
颠倒了，自然会造成许多许多的问题，
问题越多，苦自然就更多，
再加上【执著】
是不是、有没有。。。。。。。。。。
结果 从两千多年前 至 现在 依然没完没了。

子房学韬

普通坐在椅子上の特别篇

解脱道		菩萨道
贪	戒	为自己舒服， 损伤椅垫利益	设立戒律， 健康正确坐法
嗔	定	自由时平静， 坐着时很暴躁	不舒服时， 笑笑看着戒律
痴	慧	我身体金贵， 椅垫材质太差	感受无常， 身体椅垫共存

外道

路人。 发表于 13-12-2016 06:06 PM
佛陀教导【辨别】 、知应知、修应修、知苦、不执著，
知道、明白、理解，
懂得辨别，
【你】是一回事，
【心】是一回事，
【现在】是一回事，
【坐】是一回事，
【坐在椅子】是一回事，
【舒服】是一回 ...

讀了還是 不知道、不明白、不理解。   

路人。

外道 发表于 14-12-2016 01:01 PM
讀了還是 不知道、不明白、不理解。

    婆罗门，有涅磐，有到达涅磐之道，有我作导师。但我有些弟子，经我忠告与指点，证得不变之涅磐，有些则未证得。婆罗门，于此事中，我能何所为？婆罗门，道路指示者是如来。[xi]《中部》第三卷第五五、五六页。
智慧的代言人尚且如此，

你
讀了還是 不知道、不明白、不理解，
這是很正常的事。

你
認為
既然選擇了，  
有明白的需要嗎？

ombenzasatohung

外道 发表于 14-12-2016 01:01 PM
讀了還是 不知道、不明白、不理解。

舒服的坐着，跟有没有贪是两回事。我执著这个舒服而起贪的那才是贪，如果我没有执著这个舒服，舒服只是舒服，这里面是没有贪的。但是我可以说大部分人在这样的情况都是有贪的，因为还不知道不明白不理解名色分别智，人们就会认为贪和舒服是一样的。

其实只要椅子拿掉后没得坐时会起烦恼的人，都可以说是有贪的。