A FOREST DHAMMA PUBLICATION OF BAAN TAAD FOREST MONASTERY

　　PART 1

　　ARAHATTAMAGGA

　　The Direct Route to the End of All Suffering

　　阿罗汉向：灭苦正道*

　　A Compilation of Venerable Acariya Maha Boowa”s Dhamma Talks

　　About the Development of His Meditation Practice.

　　阿姜摩诃布瓦尊者自身禅修经历的开示汇编

　　At present, all that is left of Buddhism are the words of the Buddha. Only his teachings—the scriptures—remain. Please be aware of this. Due to the corruption caused by the defiling nature of the kilesas, true spiritual principles are no longer practiced in present-day Buddhism. As Buddhists, we constantly allow our minds to be agitated and confused, engulfed in mental defilements that assail us from every direction. They so overpower our minds that we never rise above these contaminating influences, no matter how hard we try. The vast majority of people are not even interested enough to try: They simply close their eyes and allow the onslaught to overwhelm them. They don”t even attempt to put up the least amount of resistance. Since they lack the mindfulness needed to pay attention to the consequences of their thoughts, all their thinking and all they do and say are instances of the kilesas giving them a beating. They surrendered to the power of these ruinous forces such a long time ago that they now lack any motivation to restrain their wayward thoughts. When mindfulness is absent, the kilesas work with impunity, day and night, in every sphere of activity. In the process, they increasingly burden and oppress the hearts and minds of people everywhere with dukkha.

　　今的佛教，仅剩下佛陀的语言文字，只有他的教导——经文——还保留着。请注意这点。如今佛教界受到烦恼染污的侵蚀，已经没有真正的修行。身为佛教徒，我们一直让自己的心混乱和迷惑，沉没在烦恼中，被其全方位地痛击。这些烦恼已制伏我们的心，使到我们不管多么努力，都无法反抗它们的影响。绝大部分人甚至连尝试抵抗的意志都没有：他们只是闭上眼睛，任由烦恼的攻击落在身上，根本不愿作出任何的努力去抗拒。由于缺乏念住去观察心念的影响，他们的思想和一切行为语言都成了烦恼的表现。长久以来他们都屈服于堕落的力量，以至现在缺乏动力来制伏妄念。没有了念住，烦恼就放肆妄为，夜以继日地影响一切层面的行为。在这过程中，烦恼不断施加负担与压力，使人们的心识受苦。

　　In the time of the Buddha, his direct disciples were true practitioners of the way of Buddhism. They renounced the world for the express purpose of transcending dukkha. Regardless of their social status, age or gender, when they ordained under the Buddha”s guidance, they changed their habitual ways of thinking, acting, and speaking to the way of Dhamma. Casting the kilesas aside, the disciples ceased to follow their lead from that moment on. With earnest effort, they directed all their energy toward purifying their hearts and cleansing them of the contamination created by the kilesas.

　　佛陀时代，随佛出家的弟子是佛教真正的修行者，他们为了尽快超越苦而舍弃世间。在佛陀座下出家受教后，不管之前的社会地位、年龄或性别如何，他们都如法地改变旧有的思想、行为和语言习惯。那些弟子们从那时起就把烦恼舍弃一旁，不再受摆布。他们诚心诚意精进用功，消除烦恼染污，净化内心。

　　In essence, earnest effort is synonymous with a meditator”s endeavor to maintain steady and continuous mindful awareness, always striving to keep a constant watch on the mind.

　　从根本上来说，诚心修行的意思是修行者努力地保持稳定的念住觉知，不断地观察心念。当念住无时无刻不在觉察着我们一切的姿势、所有的思维与情绪活动时，这就是“正精进”。

　　When mindfulness oversees all our mental and emotional activities, at all times in all postures, this is called “right effort”. Whether we”re engaged in formal meditation practice or not, if we earnestly endeavor to keep our minds firmly focused in the present moment, we constantly offset the threat posed by the kilesas. The kilesas work tirelessly to churn out thoughts of the past and the future. This distracts the mind, drawing it away from the present moment, and from the mindful awareness that maintains our effort.

　　不管我们是否在进行正式的禅修，只要诚心地努力让我们的心专注于当下，就能持续制止烦恼发出的威胁。烦恼会无止息地炮制过去与未来的念头，扰乱心，把心拖离当下，拖离维持修行的念住觉知。

　　For this reason, meditators should not allow their minds to wander into worldly thoughts about the past or the future. Such thinking is invariably bound up with the kilesas, and thus, hinders practice. Instead of following the tendency of the kilesas to focus externally on the affairs of the world outside, meditat…

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