..續本文上一頁ou must understand what peace is. If you don”t understand it you won”t be able to find it. For example, suppose today you brought a very expensive pen with you to the monastery. Now suppose that, on your way here, you put the pen in your front pocket, but at a later time you took it out and put it somewhere else, such as the back pocket. Now when you search your front pocket...It”s not there! You get a fright. You get a fright because of your misunderstanding, you don”t see the truth of the matter. Suffering is the result. Whether standing, walking, coming and going, you can”t stop worrying about your lost pen. Your wrong understanding causes you to suffer. Understanding wrongly causes suffering..."Such a shame! I”d only bought that pen a few days ago and now it”s lost."

　　 以打坐來尋找平靜......，你必須了解平靜是什麼。 如果你不了解，就無法尋獲它。 例如：你帶枝非常昂貴的筆到寺院來，而在你來這兒的途中，你將筆擺在前面的口袋，但你拿出來後，卻將它放在後面的口袋罷！現在，當你伸進前面的口袋時...... 筆不在那兒了！你嚇了一跳。 你會嚇一跳是因爲你的誤解，你沒見倒事情的真相，所以結果是苦。 不論站、行、來和去，就是不能停止對遺失筆而産生的苦惱。你錯誤的理解因而造成你受苦。理解錯誤會造成苦...... 「真是太可惜了！我幾天前才買了那枝筆，現在遺失了。」

　　But then you remember, "Oh, of course! When I went to bathe I put the pen in my back pocket." As soon as you remember this you feel better already, even without seeing your pen. You see that

　　 You”re happy already, you can stop worrying about your pen. You”re sure about it now. As you”re walking along you run your hand over your back pocket and there it is. Your mind was deceiving you all along. The worry comes from your ignorance. Now, seeing the pen, you are beyond doubt, your worries are calmed. This sort of peace comes from seeing the cause of the problem, samudaya, the cause of suffering. As soon as you remember that the pen is in your back pocket there is nirodha, the cessation of suffering.

　　 但後來你想起：「噢，當然啦！我去洗澡的時候，將筆放在後面的口袋了。 」當你一記起這事時，即使還沒看到筆，便已經覺得好多了。 你了解嗎？你快樂了，也可以停止對你的筆的耽憂。 現在，你已經確定了，因此當走路時，會將你的手伸進後面的口袋，而筆就在那兒。 你的心一直在欺騙你，而憂慮來自你的無知。現在，看到筆，疑惑也就消失了， 憂慮也平息了下來了。 這種平靜來自于看見問題的起因──「苦的起因(samudaya，集谛)」； 在你記憶中，筆就在你後面的口袋，那一刹那，就有了「苦的息滅(nirodha，滅谛)」。

　　So you must contemplate in order to find peace. What people usually refer to as peace is simply the calming of the mind, not the calming of the defilements. The defilements are simply being temporarily subdued, just like grass covered by a rock. In three or four days you take the rock off the grass and in no long time it grows up again. The grass hadn”t really died, it was simply being suppressed. It”s the same when sitting in meditation: the mind is calmed but the defilements are not really calmed. Therefore, samadhi is not a sure thing. To find real peace you must develop wisdom. Samadhi is one kind of peace, like the rock covering the grass...in a few days you take the rock away and the grass grows up again. This is only a temporary peace. The peace of wisdom is like putting the rock down and not lifting it up, just leaving it where it is. The grass can”t possibly grow again. This is real peace, the calming of the defilements, the sure peace which results from wisdom.

　　 所以，你必須思惟，爲的是要找到平靜。 一般人通常以爲平靜就是指單單地使心平靜下來，而不是使煩惱也一起平靜下來。 煩惱只是暫時地被壓抑著而已，如同被一塊石頭壓著的小草，叁、四天之後，你將小草上的石頭移開， 不就之後，它就會再長回來。小草並沒有真的死去，它只是被壓製住而已。 這跟禅坐時一樣：心是平靜的，然而，煩惱並沒有真的平定下來。 因此，「叁摩地」並不是很確定的。要找到真正的平靜，就必須增長智慧。 叁摩地是一種平靜，就如石頭壓著小草般......，幾天之後，將石頭移開，小草就會再長回來，這只是一種暫時的平靜。 智慧的平靜就好像將石頭放下後，就不去移開它，而讓它在原處。 小草不可能再長回來時，這才是真正的平靜──煩惱的平息，來自于智慧的穩定平靜。

　　We speak of wisdom (pa񱡩 and samadhi as separate things, but in essence they are one and the same. Wisdom is the dynamic function of samadhi; samadhi is the passive aspect of wisdom. They arise from the same place but take different directions, different functions, like this mango here. A small green mango eventually grows larger and larger until it is ripe. It is all the same mango, the larger one and the ripe one are all the same mango, but its condition changes. In…

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