..續本文上一頁來降伏病魔，而不是靠醫生。但如果實在無法痊愈，難道還是一直打坐下去？
巴沙諾法師：我們最重的病是貪、瞋、癡，所以要專注在什麼可以解脫我們的貪、瞋、癡。是執著和無明遮障了我們的心。有一種法我們可以修，就是用智慧去攫取內心憂慮和恐懼的數量。相信你的心，不要有疑心。「我在折磨自己嗎？我太投入了嗎？因爲這樣，我就完全地、永遠地不行了嗎？」經驗了極端的兩面，我們就會建立我們的信心；這種信心，無畏于病或愧疚之聲：「你懶！你不夠好！你不夠認真！」這些思想使你失衡、不安，總是在受苦。你聽聽內在的這些個評論家、疑心人、懶散人，看看這些偏失中道的真面目，病就是其中的一個。但我們遠比自己想象的更有彈性多了！你不能相信你的身體。阿姜查說，解脫最快的方法，是直接觀心。
生活在僧團中，最重要的一點是，有同參的支持和鼓勵。有些事我們自己看得不清楚，親近師父和我們信任、敬重的同修，是既需要、又有幫助的。
不管是對人或對事，阿姜查從沒有固定的反應。舉一個例子，出家初期，我在泰國東北方，那裏生活窮苦，我們吃竹筍、田雞、發酵的魚……，我整個消化系統幾乎停擺了。蘇美度法師那時是住持，他擔心我的身體，因此他去向查法師和僧團高級執事要求，是否我在午後能飲漿；但查法師不准，只說：「教他多喝一些水！」反之，查法師卻允許另一個生病的僧人吃兩餐、喝米漿。阿姜查是我們的一面鏡子，看我們怎麼辦。
近賦師：在阿姜查對您的各種教導中，不論是大、小、輕、重，應該都很寶貴；但對您的修行而言，您認爲哪一樣教導是最重要的？
巴沙諾法師：我和阿姜查在一起有很多年，我最佩服他的，就是他的誠笃和盡忠，他是一位好比丘及善知識，他從不高居群體之上。做爲一個師父，會很容易就讓地位和敬重把真實的自己隱藏住，；而他對法相當尊重，也從不姑息、妥協。
近安師：請您解釋要如何收攝六根？
巴沙諾法師：特別是對出家人而言，眼、耳、鼻、舌、身、意是公共場合裏交流溝通的媒介。我們要聽聞佛法、照顧威儀；當六根脫離心的管束而注意到色聲香味觸時，六根就散逸了！做爲出家人，我們不應陷入這些境界。我們要認識修道上的障礙，懂得自我控製。在衆中，不四處顧視，不要和其他出家人閑談或論議，尤其更不宜高聲。我們要回光返照。
另外舉個例子，因爲我們吃一餐，所以心對食物會特別興奮。有趣的是，我發現我們官能的感應，不在大嚼、慢嚼或流口水的剎那，而在舀下一匙飯的時候。我們訓練自己對欲望要退避，出家訓練的重點之一，是在觀下一匙、下一景象、下一個音聲。能管製住六根，我們就活在當下。
近柔師：我們在受完具足戒後，將會被派到世界各分支道場去；這些道場多數是亞洲人，語言也以中文爲主。但在美國道場，當然希望接引美國人。我們如何能有足夠的勇氣，接引西方人成爲佛教徒？
巴沙諾法師：我們身爲出家人特別要記得，不必教化任何人；我們也不必爲任何人做任何人。我們只要在生活上，盡量把法放在心裏。
到廟上的人，都因爲有苦，而來尋求安甯罷了！人人都在找你要找的東西。你所要做的，只是把注意力放在行善、安祥和自在。你照顧好自己，則周圍所有的衆生也得到利益了。在教導旁人時，智慧自會激動你向前行。
DM Liang: I”d like to revisit the topic of surrendering with the monastic life. A chapter in the Avatamsaka Sutra talks about a young seeker who sought Dharma from 53 teachers. One teacher told him to climb the mountain of knives and jump into a pit of fire. He did it. And it ended up being an oasis. This is very important in practice.
Ajahn Pasanno: One of the aspects of what distinguishes monastic and lay practitioners is the institutionalized relinquishment structured into the monastic system. It”s not about how many sutras we recite, how many precepts we”re keeping, or how fine our meditation, but it”s about the small increment of letting go on a day-to-day basis. We give up and give to any situation that we face, be it chanting with the community or being alone. We give up our time and give ourselves to the Dharma.
Renunciation, relinquishment, surrendering—these words don”t fully capture this idea of giving up and giving. To give to the Dharma, we have to give up. To illustrate this principle, I”ll talk about one of the monks at Abhyagiri. He had finished five years of training as a teacher and was doing a tudong [walk] from New Orleans to a branch in Canada. He was surrendering himself to this long walk and giving up to whatever happened. He could put up with rednecks and sleep in grungy places. He also did well in terms of material support, but he got sick about a month into the pilgrimage. He could not fulfill his ideal of a walking pilgrimage and had to give up to being sick. Success is not measured on reaching the goal set but on the sense of giving up. He stopped the walk because of this sickness, but he found the Dharma. I believe he learned more by giving up to the sickness.
The Buddha taught us the four bases of success, whether for worldly success or success in the Dharma. These set the purpose for a successful endeavor:
1. interest, desire, enthusiasm.
2. effort
3. application of mind steadily.
4. investigation; viewing what we”re doing, which feeds back to interest. This is a cycle.
Jin Rou Shr: After a while we know the ceremonies, and they become boring. What do we do
Ajahn Pasanno: One of the characteristics common to ceremonies, whether they be Theravadan Buddhism, Mahayana Buddhism, or Christianity, is a quality of repetition. We have to keep them refreshing and interesting all the time. We can reflect on what is it that is boring. I remember when I was on ret…
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