..續本文上一頁ecomes so clear that it is all mind and matter: how matter is influencing the mind, and how the mind is influencing matter. How matter originates because of the mind. How the mind originates because of matter. How matter changes into mind. How mind changes into matter. The entire phenomenon becomes so clear, so clear. This is what the scientists, the great saints of India discovered. But we got involved with these organized religions, these philosophies, beliefs, dogmas, cults, rites and rituals, and forgot the real Dharma.
我是出生在一個非常虔誠的印度教家庭，在這種環境下，我習慣背誦婆伽梵歌，你們大多數大概也都會背誦。對我而言這僅僅是背誦而已，我並不了解自己所背誦的。其中的意義、真正的意義已經完全都喪失了。 不明所以地，我們經常朗誦婆伽梵歌(Bhagavad Gita-)中的梵文詩句：
I was born and brought up in a very staunch Hindu family, and it is good that I was born there. I used to recite Gītā like most of you are probably reciting. For me it was just recitation, mere recitation without understanding what I was reciting. The meaning, the real meaning was totally lost. Without understanding it, we used to recite a verse of the Bhagavad Gītā in Sanskrit, which describes Vipassana:
Utkrāmantam sthitam vā pi bhuñjānam vā guṇānvitam
Vimūḍhā nānupaśyanti paśyanti jñānacakśuśa.
在我修習內觀之後，才真正地了解它的意義。utkra-mantam 是描述心的第一個部份，它的作用是覺察某些事物在某個根門發生了。Sthitam 是第二個部份，它的作用是去判別是什麼發生了。在這個判別之後，愉悅或不愉悅的感受生起。接著是 bhun~ja-nam––––開始去經驗它；喜歡它或 不喜歡它。接著是 gun
This describes utkrāmantam—the part of the mind that perceives that something or the other has happened at some sense door: utkrāmantam. Sthitam: the second part tries to recognize what has happened—sthitam. Then with this recognition, a sensation starts, pleasant or unpleasant. And bhuñjānam, bhuñjānam—one starts tasting it; liking it or disliking it. And guṇānvitam, guṇānvitam—it multiplies. This is how one starts creating more and more bondage, more and more bondage. Vimūḍhā nānupaśyanti, paśyanti jñānacakśuśa: one cannot practise Vipassana unless one gets the eyes of wisdom. And the eyes of wisdom will come when you practise the truth.
當你練習專注時，你是用一個虛飾的東西、一種顔色、或某種形式的信仰、教條或是想象，那麼你就無法了解真正發生了什麼。只有觀察實 相––––觀察身、心的實相以及兩者之間如何交互作用––––那麼每一件事 才會變得愈來愈清楚。
If you give a veneer, a colour, of some kind of belief, dogma or imagination while you are practising concentration of the mind, then you can”t understand what is really happening. Just be with the truth—the truth of mind and matter and how they are interacting—and everything will become clearer and clearer.
在更深入的階段，內觀的禅修者會清楚了解爲何人會産生痛苦，以及這個痛苦是如何增長的。例如，某人辱罵我，而我産生了憤怒。如果我是 一位好的內觀禅修者，當我一生起憤怒，我就會發現身體內開始有了生 化作用的流動；這種生化作用的流動以印度古時候的語言來說就稱爲a-s&rava。因爲這個生化作用流動的現象是生氣而産生的，它是非常不愉悅的；然後，因爲這種流動非常地不愉悅，我就有了非常不愉悅的感受，而當我有了不愉悅的感受，我再一次産生生氣的習性反應，而當我 以生氣來反應時，另一個不愉悅的感受開始流動，這種非常不愉悅的感 受生起，而我再一次以生氣來反應。一個惡性循環就已經開始了；幾個 小時內我持續地在怒氣之中翻滾。表面上看來，似乎是因爲他人辱罵我，因而我産生了憤怒。但這僅僅是表面上的事實，真正的事實是一種 生化作用已經開始在自身當中産生，而我又對這個生化反應的流動不斷 地産生習性反應。
At a higher stage, a time comes when it becomes very clear to a Vipassana meditator why one becomes miserable, and how this misery multiplies. For example, someone has abused me, and I have generated anger. If I am a good Vipassana meditator, as soon as I have generated anger, I will notice that a biochemical flow starts in the body. This biochemical flow was called āśrava in the ancient Indian language. Because this biochemical flow is the result of anger, it is very unpleasant. Then, because this flow is very unpleasant, I get very unp…
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