..续本文上一页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.
我是出生在一个非常虔诚的印度教家庭，在这种环境下，我习惯背诵婆伽梵歌，你们大多數大概也都会背诵。对我而言这仅仅是背诵而已，我并不了解自己所背诵的。其中的意义、真正的意义已经完全都丧失了。 不明所以地，我们经常朗诵婆伽梵歌(Bhagavad Gita-)中的梵文诗句：
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.
在我修习内观之后，才真正地了解它的意义。utkra-mantam 是描述心的第一个部份，它的作用是觉察某些事物在某个根门发生了。Sthitam 是第二个部份，它的作用是去判别是什么发生了。在这个判别之后，愉悦或不愉悦的感受生起。接着是 bhun~ja-nam––––开始去经验它；喜欢它或 不喜欢它。接着是 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.
当你練习专注时，你是用一个虚饰的东西、一种颜色、或某种形式的信仰、教条或是想象，那么你就无法了解真正发生了什么。只有观察实 相––––观察身、心的实相以及兩者之间如何交互作用––––那么每一件事 才会变得愈來愈清楚。
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.
在更深入的阶段，内观的禅修者会清楚了解为何人会产生痛苦，以及这个痛苦是如何增长的。例如，某人辱骂我，而我产生了愤怒。如果我是 一位好的内观禅修者，当我一生起愤怒，我就会发现身体内开始有了生 化作用的流动；这种生化作用的流动以印度古时候的语言來說就称为a-s&rava。因为这个生化作用流动的现象是生气而产生的，它是非常不愉悦的；然后，因为这种流动非常地不愉悦，我就有了非常不愉悦的感受，而当我有了不愉悦的感受，我再一次产生生气的习性反应，而当我 以生气來反应时，另一个不愉悦的感受开始流动，这种非常不愉悦的感 受生起，而我再一次以生气來反应。一个惡性循环就已经开始了；几个 小时内我持续地在怒气之中翻滚。表面上看來，似乎是因为他人辱骂我，因而我产生了愤怒。但这仅仅是表面上的事实，真正的事实是一种 生化作用已经开始在自身当中产生，而我又对这个生化反应的流动不断 地产生习性反应。
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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