..续本文上一页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."

　　 以打坐来寻找平静......，你必须了解平静是什么。 如果你不了解，就无法寻获它。 例如：你带枝非常昂贵的笔到寺院来，而在你来这儿的途中，你将笔摆在前面的口袋，但你拿出来后，却将它放在后面的口袋罢！现在，当你伸进前面的口袋时...... 笔不在那儿了！你吓了一跳。 你会吓一跳是因为你的误解，你没见倒事情的真相，所以结果是苦。 不论站、行、来和去，就是不能停止对遗失笔而产生的苦恼。你错误的理解因而造成你受苦。理解错误会造成苦...... 「真是太可惜了！我几天前才买了那枝笔，现在遗失了。」

　　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.

　　 但后来你想起：「噢，当然啦！我去洗澡的时候，将笔放在后面的口袋了。 」当你一记起这事时，即使还没看到笔，便已经觉得好多了。 你了解吗？你快乐了，也可以停止对你的笔的耽忧。 现在，你已经确定了，因此当走路时，会将你的手伸进后面的口袋，而笔就在那儿。 你的心一直在欺骗你，而忧虑来自你的无知。现在，看到笔，疑惑也就消失了， 忧虑也平息了下来了。 这种平静来自于看见问题的起因──「苦的起因(samudaya，集谛)」； 在你记忆中，笔就在你后面的口袋，那一刹那，就有了「苦的息灭(nirodha，灭谛)」。

　　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，你必须思惟，为的是要找到平静。 一般人通常以为平静就是指单单地使心平静下来，而不是使烦恼也一起平静下来。 烦恼只是暂时地被压抑著而已，如同被一块石头压著的小草，三、四天之后，你将小草上的石头移开， 不就之后，它就会再长回来。小草并没有真的死去，它只是被压制住而已。 这跟禅坐时一样：心是平静的，然而，烦恼并没有真的平定下来。 因此，「三摩地」并不是很确定的。要找到真正的平静，就必须增长智慧。 三摩地是一种平静，就如石头压著小草般......，几天之后，将石头移开，小草就会再长回来，这只是一种暂时的平静。 智慧的平静就好像将石头放下后，就不去移开它，而让它在原处。 小草不可能再长回来时，这才是真正的平静──烦恼的平息，来自于智慧的稳定平静。

　　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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