..续本文上一页 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.
我们说「智慧(般若，pan~n~A 」和「三摩地」是分开来的东西。 但是，本质上，它们是同一的，相同的。 智慧是三摩地活动的作用，三摩地是智慧不动的相貌，它们从同一个地方生起，可是有不同的趋向、不同的功用。 就如同此处这棵芒果树一样，小的芒果会愈长愈大，直到成熟；虽然它们同是一个芒果，但却有不同的情况。 小芒果，大芒果和熟透的芒果都是同一颗芒果，只是它的状况改变而已。 在佛法的修行里，有一种情况称做「三摩地」，而稍后的情况称做「般若」。 但是，实际上，「尸罗( s ｛ la，戒)」、「三摩地(定)」和「般若(慧)」都是一样，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."
任何情况下，在我们的修行中，不论你是从什么样的角度来说，都必须从心开始。你知道这颗心是什么吗？心是什么样子？它是什么？它在那里？没有人知晓。 我们只知道我们想去这里或那里， 想要这个，想要那个，我们觉得好或不好......，可是心本身似乎不可能知道。 心是什么？心没有任何形相。那个领受善和恶的法尘的，我们称做「心」。 如同一间房子的主人，主人待在家里，当客人来访时，它就是接待客人的人。是谁领受法尘的呢？ 那个知觉的是什么呢？是谁放下法尘的呢？那就是我们所谓的「心」。 但是人们看不到，他们反覆地打转：「心是什么？心是什么？」别把问题给搞混淆了。 那个领受法尘的是什么？心喜欢某些法尘，而有些则不喜欢。那是谁？有一个喜欢和不喜欢的人吗？当然有，但是你看不到，那就是我们所谓的「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.
在我们的修行中， 并没有必要谈「奢摩他( samatha， 止)」或「□婆奢那(vipassanA，观)」只要称它做佛法的修习就够了，然后从你的心著手。什么是心？心就是那个领受和觉知法尘的。 有些法尘有喜欢的反应，有些法尘的反应则会是不喜欢的。那个接受法尘的人带领我们进入快乐、痛苦、对与错之中。可是它没有任何形相。 我们认为它是我，但它实在只是「名法( nAmadhamma )」而已。 「善」有任何形相吗？「恶」呢？「乐」与「苦」有任何形相吗？这些都是「名法」， 不能拿来跟物质的东西比较，它们是没有形相的......可是我们知道它们存在。
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，我们说：要由平定心来开始修行。 将觉醒放在心中，如果心是觉醒的话，它将安住于平静之中， 有些人不去觉醒，而只想要平静──一种空白，所以他们永远学不到任何东西。假使我们没有这个「觉知者」，我们的修行要以什么做为根基呢？
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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