..續本文上一頁 Dhamma practice, one condition is called samadhi, the later condition is called pa but in actuality sila, samadhi, and pa/i> are all the same thing, just like the mango.
我們說「智慧(般若，pan~n~A 」和「叁摩地」是分開來的東西。 但是，本質上，它們是同一的，相同的。 智慧是叁摩地活動的作用，叁摩地是智慧不動的相貌，它們從同一個地方生起，可是有不同的趨向、不同的功用。 就如同此處這棵芒果樹一樣，小的芒果會愈長愈大，直到成熟；雖然它們同是一個芒果，但卻有不同的情況。 小芒果，大芒果和熟透的芒果都是同一顆芒果，只是它的狀況改變而已。 在佛法的修行裏，有一種情況稱做「叁摩地」，而稍後的情況稱做「般若」。 但是，實際上，「屍羅( s ｛ la，戒)」、「叁摩地(定)」和「般若(慧)」都是一樣，就如芒果一般。
In any case, in our practice, no matter what aspect you refer to, you must always begin from the mind. Do you know what this mind is
What is the mind like
What is it
Where is it
... Nobody knows. All we know is that we want to go over here or over there, we want this and we want that, we feel good or we feel bad... but the mind itself seems impossible to know. What is the mind
The mind hasn”t any form. that which receives impressions, both good and bad, we call "mind." It”s like the owner of a house. The owner stays put at home while visitors come to see him. He is the one who receives the visitors. Who receives sense impressions
What is it that perceives
Who lets go of sense impressions
That is what we call "mind." But people can”t see it, they think themselves around in circles..."What is the mind, what is the brain
" ... Don”t confuse the issue like this. What is it that receives impressions
Some impressions it likes and some it doesn”t like... Who is that
Is there one who likes and dislikes
Sure there is, but you can”t see it. That is what we call "mind."
任何情況下，在我們的修行中，不論你是從什麼樣的角度來說，都必須從心開始。你知道這顆心是什麼嗎？心是什麼樣子？它是什麼？它在那裏？沒有人知曉。 我們只知道我們想去這裏或那裏， 想要這個，想要那個，我們覺得好或不好......，可是心本身似乎不可能知道。 心是什麼？心沒有任何形相。那個領受善和惡的法塵的，我們稱做「心」。 如同一間房子的主人，主人待在家裏，當客人來訪時，它就是接待客人的人。是誰領受法塵的呢？ 那個知覺的是什麼呢？是誰放下法塵的呢？那就是我們所謂的「心」。 但是人們看不到，他們反覆地打轉：「心是什麼？心是什麼？」別把問題給搞混淆了。 那個領受法塵的是什麼？心喜歡某些法塵，而有些則不喜歡。那是誰？有一個喜歡和不喜歡的人嗎？當然有，但是你看不到，那就是我們所謂的「心」。
In our practice it isn”t necessary to talk of samatha (concentration) or vipassana (insight), just call it the practice of Dhamma, that”s enough. And conduct this practice from your own mind. What is the mind
The mind is that which receives, or is aware of, sense impressions. With some sense impressions there is a reaction of like, with others the reaction is dislike. That receiver of impressions leads us into happiness and suffering, right and wrong. But it doesn”t have any form. We assume it to be a self, but it”s really only namadhamma. Does "goodness" have any form
Does evil
Do happiness and suffering have any form
You can”t find them. Are they round or are they square, short or long
Can you see them. These things are namadhamma, they can”t be compared to material things, they are formless...but we know that they do exist.
在我們的修行中， 並沒有必要談「奢摩他( samatha， 止)」或「□婆奢那(vipassanA，觀)」只要稱它做佛法的修習就夠了，然後從你的心著手。什麼是心？心就是那個領受和覺知法塵的。 有些法塵有喜歡的反應，有些法塵的反應則會是不喜歡的。那個接受法塵的人帶領我們進入快樂、痛苦、對與錯之中。可是它沒有任何形相。 我們認爲它是我，但它實在只是「名法( nAmadhamma )」而已。 「善」有任何形相嗎？「惡」呢？「樂」與「苦」有任何形相嗎？這些都是「名法」， 不能拿來跟物質的東西比較，它們是沒有形相的......可是我們知道它們存在。
Therefore it is said to begin the practice by calming the mind. Put awareness into the mind. If the mind is aware it will be at peace. Some people don”t go for awareness, they just want to have peace, a kind of blanking out. So they never learn anything. If we don”t have this "one who knows" what is there to base our practice on
因此，我們說：要由平定心來開始修行。 將覺醒放在心中，如果心是覺醒的話，它將安住于平靜之中， 有些人不去覺醒，而只想要平靜──一種空白，所以他們永遠學不到任何東西。假使我們沒有這個「覺知者」，我們的修行要以什麼做爲根基呢？
If there is no long, there is no short, if there is no right there can be no wrong. People these days study away, looking for good and evil. But that which is beyond good and evil they know nothing of. All they know is the right and the wrong -- "I”m going to take only what is right. I don”t want to know about the…
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