..续本文上一页al, nor a self. They are neither me nor them.
法观念处：以「法(mental object)」为所缘而禅修，并如实见到这些法只是法，不是实有、不是实体、也不是自我，它们既非我亦非它。
The teachings of the Buddha are many; I”m not able to describe all of it. We”ve probably heard that at one time, our Buddha was walking with a number of monks in the forest. Seeing fallen leaves scattered around, the Buddha picked up a handful of leaves and asked those bhikkhus, “Monks, which is more, the leaves in my hand or all the leaves in the forest
” The bhikkhus answered, “The leaves in the forest are more than those in your hand, so much so that they cannot be compared.” The Buddha then taught that the knowledge and understanding that the Buddha had studied was comparable to the leaves in the forest, and the knowledge that He taught us was comparable to a handful of leaves.
佛陀有很多的教导，我无法一一介绍他所有的教导。大家可能听过：有一次，佛陀与一群比丘在森林中，佛陀看到满地落叶，于是抓起一把叶子问那些比丘：「比丘们！是我手上的叶子多，还是森林里的叶子多呢？」那些比丘们回答：「森林里的叶子比你手中的多，而且多到不能比。」于是佛陀教导说：佛陀学过的知识和智能，就像森林里的叶子那么多，而他教导我们的，就像手中的叶子那么少。
The leaves in the forest stand for making merit, generosity, keeping precepts and developing tranquility-meditation, and the handful of leaves for insight-meditation. However, to do Vipassana we have to study through listening and reading at first, before we start practicing. Otherwise we”ll waste a lot of time
gathering all the leaves in the forest.
森林里的叶子指做功德、布施、持戒和练习止禅，而手中的叶子就是指观禅(内观禅修)。然而，在练习毘婆舍那之前，我们必须先听闻并阅读经典，否则会浪费很多时间在收集森林里的叶子。
The practice of Vipassana that the Buddha teaches through developing the four Satipatthana, means learning to be aware. The Buddha said that there are two things that are of great assistance, namely 1. SATI: to recollect; * before doing or thinking anything, know it with awareness, and 2. SAMPAJANYA: to realize; the moment we”re thinking something, to realize it fully. SATI-SAMPAJANYA, when using ordinary language, just means to wake up, to awaken, to feel oneself all the time.
佛陀藉由培养四种念住(Satipatthana)而修的毘婆舍那的教导，就是练习保持觉知。佛陀说有两样东西能产生大帮助，那就是：
1. 正念(Sati)：即忆念不失＊，也就是在做或想任何事情之前，要觉知，知道它。
2. 正知(Sampajanya)：即了知，也就是我们想事情的当下，完全了知它。
正念和正知，用一般话来说，就是清醒、觉醒、随时感知到自己的身口意活动。
Developing Awareness Gives Rise to Wisdom 培养觉知‧生起智慧
Talking from my experience, it is not necessary to sit with the eyes closed in order to develop awareness. I”ve done the method of sitting with closed eyes and wisdom didn”t arise. But doing the new method, my method, wisdom did arise and I got the feeling that is in accordance with the texts. Some people may think that my method is new because they”ve never heard it before but actually it is as old as the Buddhist teachings.
就我的经验来说，我已经修学过闭眼坐禅的方式，来培养觉知，但是并没有因此而生智慧。但是我修学我的方法之后，智慧确实生起了，而且我如实了知，这是与经典吻合的。有些人可能认为我这个是自创的新方法，因为他们从没听说过，但是，实际上这方法是和佛陀教导的一样古老啊。
A. Arouse The Body To Always Feel And Be Awake 唤醒身体，令感知与觉醒
The development of awareness that I”m talking about and have been doing is done as follows. We can either sit down on the floor or on a chair, and it can even be done in the lying or standing-position. Catch with your awareness the movements of the hands; turn the hand up, turn the hand down, raise the hand, lower the hand. Be aware of each posture. Do this often. This is the coarse way of developing awareness. Simply speaking, walking or lying down, or whatever you may be doing. Know it. Everyone can do this method, no matter what religion one believed in. It can be practiced by all. People of all nationalities can do it because everyone has a body and mind. All religions teach the same thing: to abandon what is bad and to do what is good.
我修学的「培养觉知之道」是这样的：我们可以坐在地板或椅子上，甚至可以躺着或站着练习，重点是：保持觉知在手部的动作—翻起手掌、翻下手掌、举起手臂、放下手臂，觉知每个姿势的动作，要经常这样练习。这是「培养觉知」比较粗浅和初步的方法，也就是单纯地，只是在说话、走路、躺卧或做任何事的时候，觉知它(身体的动作)！每一个人都可以练习这方法，不管你信什么宗教，所有的人都可以练习。不管你是哪一国人，也都可以练习这方法，因为—每个人都有身体和心。所有宗教都教导同样一件事：修练身心，止恶行善。
B. Arouse The Mind To Always…
《平常心-行道 Normality-Walking The Path》全文未完，请进入下页继续阅读…