..续本文上一页来降伏病魔，而不是靠医生。但如果实在无法痊愈，难道还是一直打坐下去？

　　巴沙诺法师：我们最重的病是贪、瞋、痴，所以要专注在什么可以解脱我们的贪、瞋、痴。是执着和无明遮障了我们的心。有一种法我们可以修，就是用智慧去攫取内心忧虑和恐惧的数量。相信你的心，不要有疑心。「我在折磨自己吗？我太投入了吗？因为这样，我就完全地、永远地不行了吗？」经验了极端的两面，我们就会建立我们的信心；这种信心，无畏于病或愧疚之声：「你懒！你不够好！你不够认真！」这些思想使你失衡、不安，总是在受苦。你听听内在的这些个评论家、疑心人、懒散人，看看这些偏失中道的真面目，病就是其中的一个。但我们远比自己想象的更有弹性多了！你不能相信你的身体。阿姜查说，解脱最快的方法，是直接观心。

　　生活在僧团中，最重要的一点是，有同参的支持和鼓励。有些事我们自己看得不清楚，亲近师父和我们信任、敬重的同修，是既需要、又有帮助的。

　　不管是对人或对事，阿姜查从没有固定的反应。举一个例子，出家初期，我在泰国东北方，那里生活穷苦，我们吃竹笋、田鸡、发酵的鱼……，我整个消化系统几乎停摆了。苏美度法师那时是住持，他担心我的身体，因此他去向查法师和僧团高级执事要求，是否我在午后能饮浆；但查法师不准，只说：「教他多喝一些水！」反之，查法师却允许另一个生病的僧人吃两餐、喝米浆。阿姜查是我们的一面镜子，看我们怎么办。

　　近赋师：在阿姜查对您的各种教导中，不论是大、小、轻、重，应该都很宝贵；但对您的修行而言，您认为哪一样教导是最重要的？

　　巴沙诺法师：我和阿姜查在一起有很多年，我最佩服他的，就是他的诚笃和尽忠，他是一位好比丘及善知识，他从不高居群体之上。做为一个师父，会很容易就让地位和敬重把真实的自己隐藏住，；而他对法相当尊重，也从不姑息、妥协。

　　近安师：请您解释要如何收摄六根？

　　巴沙诺法师：特别是对出家人而言，眼、耳、鼻、舌、身、意是公共场合里交流沟通的媒介。我们要听闻佛法、照顾威仪；当六根脱离心的管束而注意到色声香味触时，六根就散逸了！做为出家人，我们不应陷入这些境界。我们要认识修道上的障碍，懂得自我控制。在众中，不四处顾视，不要和其他出家人闲谈或论议，尤其更不宜高声。我们要回光返照。

　　另外举个例子，因为我们吃一餐，所以心对食物会特别兴奋。有趣的是，我发现我们官能的感应，不在大嚼、慢嚼或流口水的剎那，而在舀下一匙饭的时候。我们训练自己对欲望要退避，出家训练的重点之一，是在观下一匙、下一景象、下一个音声。能管制住六根，我们就活在当下。

　　近柔师：我们在受完具足戒后，将会被派到世界各分支道场去；这些道场多数是亚洲人，语言也以中文为主。但在美国道场，当然希望接引美国人。我们如何能有足够的勇气，接引西方人成为佛教徒？

　　巴沙诺法师：我们身为出家人特别要记得，不必教化任何人；我们也不必为任何人做任何人。我们只要在生活上，尽量把法放在心里。

　　到庙上的人，都因为有苦，而来寻求安宁罢了！人人都在找你要找的东西。你所要做的，只是把注意力放在行善、安祥和自在。你照顾好自己，则周围所有的众生也得到利益了。在教导旁人时，智慧自会激动你向前行。

　　 DM Liang: I”d like to revisit the topic of surrendering with the monastic life. A chapter in the Avatamsaka Sutra talks about a young seeker who sought Dharma from 53 teachers. One teacher told him to climb the mountain of knives and jump into a pit of fire. He did it. And it ended up being an oasis. This is very important in practice.

　　Ajahn Pasanno: One of the aspects of what distinguishes monastic and lay practitioners is the institutionalized relinquishment structured into the monastic system. It”s not about how many sutras we recite, how many precepts we”re keeping, or how fine our meditation, but it”s about the small increment of letting go on a day-to-day basis. We give up and give to any situation that we face, be it chanting with the community or being alone. We give up our time and give ourselves to the Dharma.

　　Renunciation, relinquishment, surrendering—these words don”t fully capture this idea of giving up and giving. To give to the Dharma, we have to give up. To illustrate this principle, I”ll talk about one of the monks at Abhyagiri. He had finished five years of training as a teacher and was doing a tudong [walk] from New Orleans to a branch in Canada. He was surrendering himself to this long walk and giving up to whatever happened. He could put up with rednecks and sleep in grungy places. He also did well in terms of material support, but he got sick about a month into the pilgrimage. He could not fulfill his ideal of a walking pilgrimage and had to give up to being sick. Success is not measured on reaching the goal set but on the sense of giving up. He stopped the walk because of this sickness, but he found the Dharma. I believe he learned more by giving up to the sickness.

　　The Buddha taught us the four bases of success, whether for worldly success or success in the Dharma. These set the purpose for a successful endeavor:

　　1. interest, desire, enthusiasm.

　　2. effort

　　3. application of mind steadily.

　　4. investigation; viewing what we”re doing, which feeds back to interest. This is a cycle.

　　Jin Rou Shr: After a while we know the ceremonies, and they become boring. What do we do

　　Ajahn Pasanno: One of the characteristics common to ceremonies, whether they be Theravadan Buddhism, Mahayana Buddhism, or Christianity, is a quality of repetition. We have to keep them refreshing and interesting all the time. We can reflect on what is it that is boring. I remember when I was on ret…

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