中英文版佛学正知明觉如法而活

1、中英文版佛学:正知/明覺-如法而活Clear Comprehension - Dharmaawayof lifeChinese Translation- finished 7-10-2005Final English Version - Approved by Bhante Sujiva 4-25-2005ByOliver in Houston中文翻譯：於 2005年 7月 10日繕校完稿英文版本：於 2005年 4月 25日獲 Sujiva 禪師認可作者：張貴人(Oliver Cha ng)寫於美國休士頓市In the Dec. 2004 retreat at Bodhi Center of

2、 Houston, Ven. Sujiva gave a Dharma talk on the subject of clear comprehension-an aspect of awareness that devel ops in the daily practice of meditation. Teachers Dharmatalk in line with Sutra and Commentaryon this subject has been publis hed in the Journal of DharmaGarden, March of 2005 issue, publ

3、isher TBAof Hous ton. Basedonthe aspect of Dharmapractice or meditation andfrom the point vi ewof a yogi student, this article tries to touch following 2 hard questions: h owto go up to the entry level of clear comprehension, and howto carry over fro mmeditative practice to the application of Dharma

4、in daily life?【2004年十月在休士頓市菩提中心的禪修期間，蘇濟瓦(Sujiva )禪師開示 了有關於正知的佛法主 題：從日常的 禪修練習中開發覺知。老 師在這個主題上 依據經論的佛法開示已發表於佛光法苑(DharmaGarden), 2005年三月 的期刊中，出版者為休士頓市的玉佛寺(TBA。基於佛法實修或禪修的角度與來 自於一位修行 學生的觀點，這篇文章試著探觸以下二個難題：如何提升到正知 的初步階段？與如何從內觀智慧禪的練習帶到佛法於日常生活中的 應用？】Simply put, clear comprehension is the state of awareness th

5、at exists whenyou r mind is sharp enoughto enable you to detect your ownintentions andthoughts in daily life before they becomeprocessed into action, speech and all forms o f emotional, mental phenomena.Thegreater your ability to beawareof your in tentions and thoughts, the better will be your abili

6、ty to exercise proper acti on, right speech and wisdomin your daily life.簡要來說，正知是種覺知的狀態，當你的心識敏銳到足 夠察覺到日常生活中自己的身、口、意前行的起心 動念及心意。意念 與思緒的 覺知能力愈 強，將更助益於日常生活中 鍛練正行、正 語與智慧的能力。】TheBuddhataught only onething Dukkha(suffering)and cessation of suffering. Thelife in true peaceandawholesomemental state canonly

7、beobtained b y the cessation of defilements. Thebody/mind processes which operate in us, a round us, and through us are the Universal Lawsof Nature-the Dharma(1). Byl earning howto witness the ceaseless, ever changing, momentto momentinflux o f the Dharmain each and every present momentthat welive,

8、true happiness and enlightenment can be achieved.【佛陀只教 導一件事- 苦與苦的止息。真 實內心的寧靜、善良的心境得自 煩惱 (defilements )的止息。作用在我 們身上、圍繞著我們與透過我們的身心 運作皆是 宇宙的自然法 則(註 1)。藉由學習如何證知流轉不息，剎那生滅的法，在我 們活著 每一個剎那當下，真樂解脫與覺 悟可以成就。】Whymeditate? Howcan weafford not to? Howoften do wefind ourselves trapped in flood of defilement; an un

9、knowing whirlwind of emotional frustrations, cra vings (sense desires) and aberrant thoughts? While wecant change the physical laws of nature, howoften do wefeel out of balance and ou t of harmonywith them?Before wecan end suffering, wemustfirst beable to di stinguish the root of it. Theproblem is t

10、hat mostof usnever payattention to the workings of the inner world. Wetake it for granted. If wewant to be a bett er person, morejoyful, andwell balanced dayafter day, then the study andpra ctice of meditation to explore the inner self becomea priority and a lifetime commitment.【為何要禪修？我們如何經得起不禪修？我們經

11、常發現自己陷入煩惱 (defilement )的洪流中；一種情緒挫折、貪狸峇面?P脫軌思想的無明暴風雨？當 我們不能改變物理的自然法 則，我們因此常感身心不平衡及失去和 諧嗎？在我 們能 夠苦滅(滅諦)之前，首先我 們必須能夠分辨出苦的根源(集 諦) 。問題是多數的我 們從不關照內心世界的 運作。我們視它為理所當然。假如我 們日後想要成 為一位更 好、更喜 悅且頭腦清晰的人，那 麼探究內在本質的修行 則成為最重要的 課題且終生 奉行不悔。】You and I are different, and each of us unique. Yet, if welook close beneath t

12、he surface of our uniqueness, wewill discover that in each and every one of us, the mind/body processes are similarly cyclical, and ever changing. Irrespect ive of our difference, the intricate system of the mind/body processes work th e sameway. Weall experience the constant bombardmentof our 5 sen

13、se organs by stimuli from the external world around us ； reflex of our inner mind responses to the sensor stimuli. Our habits （or Karma ） reflect our personality, attitude,and perspective; which in turn manifestsinto action, speech, and thoughts, and the way we relate to society.【你我不同，而且各各都是 獨一無二的個體

14、。但是，假如仔 細看，我們將發現 在我 們獨特的外表下，其中 個個的身心現象流轉相續，變化不息。 無論你如何的不同， 錯綜複雜 的身心現象卻以相同的方式 運作著。我 們全都經驗著，外六處如村外烽火 賊到處流竄，經由五根門形成紅塵滾滾 ，而我們的內心以反射性方式回 應著感官刺 激感應。我們的習慣（或業力）反映了每 個人的個性、態度與觀點；這依序顯露 行於外地身、口、意及社交方式。 】Consider the four skills of clear comprehension that are acquired whenone pra ctices faithfully and mindfull

15、y. They are: clarity of purpose （Right Intentio n）, clarity of suitability （Proper Action/Speech）, clarity of domain （object s of mindfulness）, and clarity of understanding （Wisdom）. Each of these eleme nts integrated as whole, forges a formidable tool of awareness that is highly effective in meetin

16、g the day to day challenges that life brings to us. Let us e xamine each element of clear comprehension from the aspect of practice insigh t meditation to direct experience their importance in aiding our daily walk on the Path to Purification.【當一個人忠實地、用心地 練習時，應仔細思考獲得正知的四 種技巧。它們是： 清楚的作意（正 確的意念）、明理地舉止

17、合宜（適當的行為/ 言語）、業處（所緣境或 觀察的目標）清明,及明覺（智慧）。這些要素的每一 個，聯結成整體，在日交 會的 生活所帶給我們的挑戰中，鍛造出一件驚人、高效的 覺知工具。 讓我們從實踐 內觀禪 修的角度，直接 體驗、檢驗每個正知要素的重要性，以 幫助我們每日走 在清 淨道上（或道 諦）。Clarity of purpose is Clarity of Intentionandto Seeit Right the 1st skillin clear comprehension related to people around you. This is where we “ reach

18、 out ” to others. Our intention associated with will power, and thought are wha t help us to movethrough life in our interactions with those around us. Whatw e think and what weintend greatly influence what wesay andwhat wedo. With th e development of clear comprehension, weacquire the skill of beco

19、ming awareo f our intention and our thought before weact. Actually, the quality of insigh t acquired at this level of awareness enables us to note intention, action, an d sensation in three distinct phases.【清楚作意是善心的起心 動念看地清楚，而且正 確地看它；正知的第一 個技 巧關係到你周遭的人及外在的世界 . 在我們與周遭的那些人 們互動中，我 們的思想 和結合了意志力量的意念， 幫助我

20、們得使生活進展。起心 動念及心意，大大的影 響 我們所說的與我們所做的。藉著正知的 開發 ，我 們獲得成為覺知身口意前行的 意念的技巧。事 實上，在這個覺 知階段所獲得的內明品質（或內視智慧），能使我 們 以顯而易見的意念、行動與感覺一組法生一組法，三個不同次序地串 聯 （所 謂的緣起法）。】Scientific research supports this actuality. Rita Carter 譯者按，台灣有人翻 譯她的作 品 , in her latest book, Exploring Consciousness, cites a well known, well do cume

21、nted experiment carried out by scientist Benjamin Libet in 1985. Using si mple Electronic Encephalograph recordings (EEG), Libet was able to discover t hat the humanbrain prepares to execute a voluntary act before a person decide s (intention) to do it. Consider this closely. A half-second gap exist

22、s betwee n the time the humanbrain prepares you to makea voluntary decision to act and your actual decision, and then another 2 tenths of a second expires before the decision is physiy carried out!【科學的研究支持 這個事實。麗塔卡特（ Rita Carter ），在她最近的新作中 -探 究意識-引用一個知名的實驗文獻，由科學家班傑明.利貝特（Benjamin Libet ） 在 1985 年 所 完

23、 成 的 實 驗 。 使 用 簡 單 的 腦 波 （Electronic Encephalograph recordings, EEG,利貝特發現人腦執行一個自主動 作的準備先於一個人要動作的決定（意念）。審慎地思考這個：人腦為你作出一 個自 主動作決定的準備與你作出實際決定之間，有 0.5 秒的時間差，然後在 0.2 秒不到 前這個決 定被身 體力行了。】Whatthen, is the value of this skill, and howwill it aid us in our daily work? Our intention shapes howweinteract with o

24、thers. Developing this skill enabl es us to “catch ” harsh words, impulsive deeds before they manifest as speech and action, thereby diffusing unnecessary conflicts before they arise. If we are committed to walk though the path of awakening, such a sharp awareness wil l eventually lead us to 4 striv

25、ings as a group of enlightenment factors. They a re: already-arisen good intention makeit growing, not-arising-yet good will makeit arising, and 2 modesof ill will in the opposite.【那麼，這技巧的價值是什麼？它又將如何在我們的日常工作中 幫助我們呢 ？我們 的意念塑造我 們與他人互動的模式。開發這項技巧，在表露 語言與動作之前，能使 我們事先抓住(” catch ”)刺耳的文字及 衝動的行為；從而在它們未升起之前打

26、掉不必要的 衝突。如果我 們決定走完 覺悟的道路，如此敏 銳的覺知最終將引導 我們 通往四正勤(4 strivings as a group of enlightenment factors )。它們是： 已生起的善的意念令增 長，未生起的善的意念令生起；而另外 兩種惡 的意念的模式 則相反。】Clarity of Suitability proper action and speech, the 2nd skill acquired wit h the development of clear comprehension, Proper Action/Speech, is a natural

27、 by-product of Wise Attention and Right Intention. Our internal phenomenanow becomeexternal realities. As wemovethrough our daily walk in the world, our relationship changes with those around us. Since weare no longer puppets or s laves to our hidden intentions and unguided thoughts, webegin to posi

28、tively a ffect the lives weinteract with. Weplant good seed in fertile soil, and our p hysical universe blossoms around us. Instead of ripping and thrashing through life blindly, wemoveeasily with awareness, performing just the right action , saying just the right word with a direct knowing of the i

29、ntentions and though ts behind them. With clear comprehension weeffectively alter our world for th e better.【明理舉止合宜(適當的行為、言語)；隨著正知的 開發所獲得的第二項技巧， 適當的行為、言語是從明理作意自然 產生的副產品。我們內在的身心 現 象(法) 現在變成真實地展現於外。在日常生活之中，那些 圍繞著我們的關係整個 改變了。對於那些隱藏的意念與不受支配的思想而言， 既然我們不再是木偶或奴 隸， 我們開始正面地影 響我們與人互 動的生活。我 們種 植善因於沃土中，而我 們的物 質

30、 世界在我 們的週遭開花結果。我們輕易地經由覺知，直接洞悉行 為和言語背後的 意念與思想，以行為惟有正行說話只有正語取代欺騙與謬論 的盲目生活。藉 由正知，我們有效地改 變我們的世界朝向更好的明天。 】There are manyscientific discoveries about the relationship of mind to the hu manbrain, which commandthe action and speech that should also deserve our at tention. Focus on this profound statement fr

31、om Mapping the Mind, another book by Rita Carter. In her introduction, p. 6, she writes, “The knowledge that brain mapping is delivering is not only enlightening, it is of immensepract ical and social importance because it paves the wayfor us to recreate ourselv es mentally in a waythat has previous

32、ly been described only in science fictio n. As knowledge of the humangenomewill soon allow us to manipulate the fundamental physical processes that give rise to our bodies, so brain mapping relate d to the mind is providing the navigational tool required to control brain act ivity in a precise and r

33、adical way ” If you can absorb the breathtakingimpact of this statement, it should becomeevident to you why meditative pract ice is so important, and howsincere daily practice of Dharmacan and will tran sform the landscape of your life.【有很多科學家發現關於心智（mind）對於人腦的關係，那控制著行動與言語， 也 應 值 得 我 們 注 意 。 Rita 卡 特

34、 寫 作 的 另 一 本 書 ， 大 腦 的 秘 密 檔 案 （ Mappi ng the Mind） （譯者案：洪 蘭博士翻譯， 遠流出版）， 側重於此深 奧的 說明。在她的序言第6頁，她寫道：繪製大腦地圖（brain mapping）的知識不但 在學術上有其重要性， 對於醫療和社會的實用性也很重要， 這使我們可以重建自己 的心智，使得以前只有在科幻小 說才可能發生的事， 現在已經可以逐漸實現了。就 像人體基因研究可以 讓我門操弄基本的生理 歷程，大 腦的地圖也可以提供 導航的工 具，讓我們能夠精確第控制腦部的活動。（洪蘭博士的譯文p14第二段）如果 你能吸收 這段說明的驚人衝擊，那應該會讓

35、你變得更明白 為何禪修是如此重要， 以及何以每日真 誠的實踐佛法修行將能轉變你的人生視野。】The 3rd skill - Clarity of Domai n the worki ng area in practice of in sight.The domain influences the working areas of our inner world and outer world; phy sical sensation, emotion/feeling, consciousness （the knowing mind）, and Dhar ma（phenomena）. Durin

36、g the practice of Insight meditation, those four areas o f the domain becomethe contemplating objects to work on, and are ed four found ations of mindfulness.（2） In Satipatthana Sutra,（3） Buddhateaches the wayto practice of mindfulness In four postures of daily life （sitting, walking, standing, and

37、lying down）, observe mind/body and five aggregates in the domai n of inner world ardently, mindfully, and comprehend.【第三個技巧： 業處清明- 內觀練習的工作區域。 業處影響我們內心世界與外在世 界的工作 區域：身體的感覺（身）、情緒/感受（受）、意識（心）（認知的心智），與 法（現象） 。內觀練習 的禪修期間，這四個業處的區域變成用以內觀的對象，而被稱 為四念處（註2）,在四念 處經（Satipatthana Sutra ）（註3）,佛陀教導 我們念住的 學習方法- 在日常生

38、活的四威 儀中（行、住、坐、 臥），精進地、正 念地與覺知地審視內心世界領域內的身心與五蘊。】With mindful practice and with the establishment of clear comprehension, wea re able to makethe distinction between the emotional, physical, mental and un iversal phenomenathat occur in us and around us each and every moment, whethe r weare awakeor slee

39、ping. Ourphysical domain-the world of sensations-arebetter managedand coped with whenwetake the proper actions to deal with this aspect of our humanity. Our consciousness, or self-awareness, is directly en hanced by daily practice, and whenyou again consider that our emotions, our p hysical sensatio

40、ns and our mental states are all products of the humanmind/ b rain, it should be clear whyour domain is deeply affected by our actions upon them.【藉由念住的 練習與 正知的建立，不 論我們是清醒的或是睡著，我 們都能 夠區 別情緒的、身體的、心理的 與時時刻刻發生在我們身上或身旁的自然 現象。當我們 以正確的行為去處理我們的人性面 時，我們的身體領域（感覺的世界）就更好管理 與應付了。我們的意識（或自我覺醒）直接地由日常 練習中提升，然後 當你再仔細

41、 想想，我們的情緒、我們的身體感覺與我們的心理狀態全都是人 類心智/大腦的產物 時，就會明白何以我 們的念處深受我們的行為所影響。】The 4th skill acquired with the development of clear comprehension is the elem ent of Wisdom,perhaps the sweetest gift of all. Wisdomsimply put as an act of understanding associated with profitable, wholesomemental state. It is a spo

42、ntaneous reflection from the direct awareness of working domain. Cite an exam ple here for comparison, metta or loving and kindness has becomea word of fash ion amongBuddhism circle. But most of us rarely realize that wejust pay a lip service, an oral drilling; unable to deliver in action because we

43、akin will po wer from good faith and intention. In the act of understanding, a flow of menta l wavein good heart within will emit in a pattern of direction to a targeted pe rson; or chosen to flow in all directions to all beings.【隨著正知的開發所獲得的第四個技巧是智慧，這個項目也閉0所有禮物中 裏最甜美的。智慧 單純地視為一種結合有益的、善心 /心所、解行 並重的內觀

44、智 慧；它是一 種來自業處直接覺知的自發性的直覺。為了比較，這裏引述一 個例子， 慈心（metta ）在佛教界已經成為一種流行用語。但我們大多數人很少察覺到， 我們只是口頭說說 （一種口頭禪，身、口、意三套）而 沒能付諸行動，因為來自善 念與善意的意志力薄弱。 解行並重的智慧可表 現為：身口意合一 , 一股發自內心 慈心的心波，以一 種特定的方向 發射向某個特定的人；或 選擇以輻射性地流向所有 的眾生。】The Act of understanding in the level of clear comprehension allows one to obs erve every action

45、 in daily life ascausation anda sign of 3 marks by awareness andseeing. Awarenessin 6th sense and intuitive Feel cultivates from the know ing function of citta. Seeing by minds eye develops the “ Feel ” in depth; an insight capable to convert the percep tion into vivid , dimensional picture of image

46、 on top of mental object.(4) Bas ed on the direct, intuitive experience of insight at such level, westart to re alize the character, the sign of nature reality-All things not a thing (no-self), but a process (causation).【在解行 並重 階段的正知，禪者有能力依照因 緣法與三法印，藉著 覺知 （如實知）與看見（如實見）去審視日常生活中的每 個動作。第六感 與直覺的覺 知弁遄A從心

47、識（citta ）的認知弁鈰魒|而來。當內觀覺知能力加深，自然展 現開心眼的如實見，覺知而得的印象 轉換成栩栩如生的 實體，彩色影像，而且心眼 的影像呈 獻在法塵之上。在如此階段，基於直接的、直 覺的內觀體驗 ，我們開始觀 到自然 實相法（ nature reality ）的特徵 -所有事物非 實體（無我的自然實相） ，惟有現象流轉相續的變化過程（因緣法）。】即 緣起性空。The causation, or dependent origination, conveys the dynamic aspect of proces s phenomena.Thedynamic, conditioni

48、ng process of mindandbody occur in flux, process to process (inter-relationship of body and mind), and momentto momen t. Take, for instance, the physical sensation of pain, a phenomenathat wenor mally try to avoid or ignore. Examining this sensation through the window of m indfulness, wesee that the

49、re are manyaspects of pain in following deepen ord er of subtlety:【因緣法(或緣起法)，表達變化過程現象的動態面。動態的身心調節過程，一組法 生一組法的流轉過程(身心關係緣起法)、剎那緣生緣滅。例如，拿身體的痛的感 覺 來說吧，我們通常試著逃避或忽 視。經由正念的窗口 檢驗這個痛覺，我們看見身痛 的多層面貌，呈 現以下從粗到細逐漸加深的 內觀智：Chan ge - pulli ng,squeez ing, pin chi ng, and n eedli ng.【變遷：拉扯、擠壓、扭痛、 針刺】Flow bubbling from

50、 fine particles of rupa shooting up, a current of flow ins ide entire the body, deepin internal organs.【流轉：微細粒子的色聚(法聚) ，如水中泡泡激射而出，流 轉整個全身，而且深入 內部器官。】Decay tiny vibration and the particles crush in light emitting andformatio n of black hole in vortex.【滅：微小振動與色聚粒子粉碎 發光而滅及型成黑洞的急速旋 轉漩渦中】Con tact - objec

51、t con tact sen sor to con diti oning con scious ness; particles of sensations can be seen to swarmout at the heart base of mind door; from there t he movementof consciousness pop up in a flow of wavesuch as tidal wavein surf ing, water falls in cascade【接觸：三科，對象接觸五根門( se n s o r )導致意識生起；可以看到色聚的微粒自 心所

52、依的意 門群湧而出；意 識的活動從那兒以一股波浪、有如海 嘯中的衝浪遊戲、 急瀉 而下的瀑布成串似的方式出 現。】Inter-relationship of mind/body - note from intention to action, physical sen sation to mental feeling as a pair, hand to hand, in a flow of wave.【身心關係的緣起法： 觀察自意念到行 為，浪潮中的身受 與心覺成雙緊密交纏的流 轉相續相依不相 載。】Fromthe aboveobservation; causeandeffect, aris

53、ing and passing-away, matte r and energy are reversible, exchangeable in conditioning process of causatio n. By work through, in participation of the conditioning process, westart to see the nature of mind; Mind and bodyin separate, distinct process;Doyou mind? Nomatter.Whatis the matter? Never mind

54、.Being an actual witness to all the “magician tricks ” the mind is capable of, sometimes wewill laugh at ourselves that “howstupid I am”. All things are m ind-made (mental formation) so often “no matter ” become“matter ”, in othe r words, weturn no problems into problems.【自上述的 觀察；因與果、生與滅；得知物質與能量在因 緣

55、法的因果過程中可順逆 反轉、可交替。藉由 實際參與緣 起緣滅過程，我 們開始看見心意的本 質；身與心分 離、區隔的過程。此謂之身心辨 識智：Doyou mi nd (心)？Nomatter(身).What is the matter? Never mind.心有如高級魔術師變把戲，無中生有，身 為一位實際的目擊者，看穿了，有 時嘲笑 我們自己：我真笨啊！所有的事情全是心的造作 , 因此常常 “沒事”變成“有事”， 換句話說，我們 “無事生非”。】If one says causation is a natural way of dynamic process phenomena;the sig

56、n o f 3-marks should be closer to the true nature of phenomena:Impermanent - in a sense of decay, continuity broken into momentto moment.Suffering - fear of no where to abide, uneasy and burning feeling from observi ng the change, andNo-Self - no doer, worker behind the process of phenomena.【如果說，因緣法

57、是動態變 化過程現象的自然之法；三法印 應該更貼近現象的真 實 本質：無常敗壞感，剎那當下連續的破滅。苦無處可依的恐懼、心神不 寧與來自觀察變化火燃般的感受，無我在 現象變化的 過程背後， 無行者 與造作者。】While mindful concentration at the level of Access to 1st Jhana, the correspon ding concentrated mindfulness enable one to see causation in inter-relations hip of mind-body process, At concentrat

58、ion of 1st Vipassana Jhana (5). one gai ns the insight to direct witness the sign of 3 marks from observing 5 aggregate s. In each every single action or speech, 5 aggregates arise simultaneously:【擁有正念的定力在近行定的 階段，止觀同時開展的正念能使 禪修者看 見身 心關係的緣起法；相當於初禪定力的內觀智(註 5)，禪修者經由觀察五蘊，獲得直 觀三法印之 內明。在每次 個別單一的動作或言 語中，五 蘊都是同時地升起。】In Body process:sensation centers on the change of fine particles of rupa,身念處）色蘊色聚的流 轉變化為色法的中心【在身體的過程中：感覺集中於色（rupa）的微粒變化。In Mind Process:Consciousness- awareness in feel and sense,Voliti on inten ti onan d will power; the act