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正知/明觉–如法而活 張貴人(
Oliver Chang )
寫於美國休士頓市 |
| In the Dec. 2004 retreat at Bodhi Center of Houston, Ven. Sujiva gave a Dharma talk on the subject of clear comprehension--an aspect of awareness that develops in the daily practice of meditation. Teacher’s Dharma talk in line with Sutra and Commentary on this subject has been published in the Journal of Dharma Garden, March of 2005 issue, publisher TBA of Houston. Based on the aspect of Dharma practice or meditation and from the point view of a yogi student, this article tries to touch following 2 hard questions: how to go up to the incipient level of clear comprehension, and how to carry over from meditative practice to the application of Dharma in daily life? |
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2004年十月在休斯敦市「菩提中心」的禅修期间，「苏济瓦」（Sujiva）禅师开示了有关于「正知」的佛法主题：从日常的禅修练习中开发觉知。老师在这个主题上依据「经」「论」的佛法开示已发表于「佛光法苑」（Dharma Garden），2005年三月的期刊中，出版者为休斯敦市的「玉佛寺（TBA）」。基于佛法实修或禅修的角度与来自于一位修行学生的观点，这篇文章试着探触以下二个难题：「如何提升到『正知』的初步阶段？与如何从内观智能禅的练习带到佛法于日常生活中的应用？」 |
| Simply put, clear comprehension is the state of awareness that exists when your mind is sharp enough to enable you to detect your own intentions and thoughts in daily life before they become processed into action, speech and all forms of emotional, mental phenomena. The greater your ability to be aware of your intentions and thoughts, the better will be your ability to exercise proper action, right speech and wisdom in your daily life. |
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简要来说，「正知」是一种「觉知」的状态，当你的心识敏锐 |
| The Buddha taught only one thing – Dukkha (suffering) and cessation of suffering. The life in true peace and a wholesome mental state can only be obtained by the cessation of defilements. The body/mind processes which operate in us, around us, and through us are the Universal Laws of Nature--the Dharma 1. By learning how to witness the ceaseless, ever changing, moment to moment influx of the Dharma in each and every present moment that we live, true happiness and enlightenment can be achieved. |
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「佛陀」只教导一件事--苦与苦的止息。真实内心的宁静、善良的心境得自烦恼（defilements）的止息。作用在我们身上、围绕着我们与透过我们的身心运作的皆是宇宙的自然法则（注1）。藉由学习如何证知流转不息，剎那生灭的法，在我们活着的每一个剎那当下，真乐解脱与觉悟可以成就。 |
| Why meditate? How can we afford not to? How often do we find ourselves trapped in flood of defilement; an unknowing whirlwind of emotional frustrations, cravings (sense desires) and aberrant thoughts? While we can’t change the physical laws of nature, how often do we feel out of balance and out of harmony with them? Before we can end suffering, we must first be able to distinguish the root of it. The problem is that most of us never pay attention to the workings of the inner world. We take it for granted. If we want to be a better person, more joyful, and well balanced day after day, then the study and practice of meditation to explore the inner self become a priority and a lifetime commitment. |
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为何要禅修？我们如何经得起不禅修？我们经常发现自己陷入「烦恼」（defilement）的洪流中；一种情绪挫折、贪盖或五欲与脱轨思想的无明暴风雨？当我们不能改变物理的自然法则，我们因此常感身心不平衡及失去和谐吗？在我们能够苦灭（灭谛）之前，首先我们必须能够分辨出苦的根源（集谛）。问题是多数的我们从不关照内心世界的运作。我们视它为理所当然。假如我们日后想要成为一位更好、更喜悦且头脑清晰的人，那么探究内在本质的修行则成为最重要的课题且终生奉行不悔。 |
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You and I are different, and each of us unique. Yet, if we look close beneath the surface of our uniqueness, we will discover that in each and every one of us, the mind/body processes are similarly cyclical, and ever changing. Irrespective of our difference, the intricate system of the mind/body processes work the same way. We all experience the constant bombardment of our 5 sense organs by stimulating from the external world around us；reflex of our inner mind responses to this sensor stimulation. Our habits (or Karma) reflect our personality, attitude, and perspective; which in turn manifests into action, speech, and thoughts, and the way we relate to society. |
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你我不同，而且各各都是独一无二的个体。但是，假如仔细看，我们将发现在我们独特的外表下，其中个个的身心现象相似流转相续，变化不息。无论你如何的不同，错综复杂的身心现象却以相同的方式运作着。我们全都经验着，外六处如村外烽火贼到处流窜，经由五根门形成红尘滚滚，而我们的内心以反射性方式响应着感官刺激感应。我们的习惯（或「业力」）反映了每个人的个性、态度与观点；这依序显露行于外地身、口、意及社交方式。 |
| Consider the four skills of clear comprehension that are acquired when one practices faithfully and mindfully. They are: clarity of purpose (Right Intention), clarity of suitability (Proper Action/Speech), clarity of domain (objects of mindfulness), and clarity of understanding (Wisdom). Each of these elements integrated as whole, forges a formidable tool of awareness that is highly effective in meeting the day to day challenges that life brings to us. Let us examine each element of clear comprehension from the aspect of practice insight meditation to direct experience their importance in aiding our daily walk on the Path to Purification. |
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当一个人忠实地、用心地练习时，应仔细思考获得「正知」的四种技巧。它们是：清楚的作意（正确的意念）、明理地举止合宜（适当的行为/言语）清楚、业处（所缘境或观察的目标）清明及明觉（智能）。这些要素的每一个，联结成整体，在日交会的生活所带给我们的挑战中，锻造出一件惊人、高效的「觉知」工具。让我们从实践内观禅修的角度，直接体验、检验每个「正知」要素的重要性，以帮助我们每日走在清净道上（或道谛）。 |
| End of 94/06/27 Clarity of purpose is Clarity of Intention and to See it Right – the 1st skill in clear comprehension related to people around you. This is where we “reach out” to others. Our intention associated with will power, and thought are what help us to move through life in our interactions with those around us. What we think and what we intend greatly influence what we say and what we do. With the development of clear comprehension, we acquire the skill of becoming aware of our intention and our thought before we act. Actually, the quality of insight acquired at this level of awareness enables us to note intention, action, and sensation in three distinct phases. |
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「清楚作意」是善心的起心动念看地清楚，而且正确地看它；「正知」的第一个技巧关系到你周遭的人及外在的世界。在此，我们对外。在我们与周遭的那些人们互动中，我们的思想和结合了意志力量的意念， |
| Scientific research supports this actuality. Rita Carter ( 譯者按：請確認此名字，台灣有人翻譯她的作品，作者的名字是Rita Carter), in her latest book, Exploring Consciousness, cites a well known, well documented experiment carried out by scientist Benjamin Libet in 1985. Using simple Electronic Encephalograph recordings (EEG), Libet was able to discover that the human brain prepares to execute a voluntary act before a person decides (intention) to do it. Consider this closely. A half-second gap exists between the time the human brain prepares you to make a voluntary decision to act and your actual decision, and then another 2 tenths of a second expires before the decision is physically carried out! |
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科学的研究支持这个事实。丽塔．卡特（Rita Carter），在她最近的新作中-- |
| What then, is the value of this skill, and how will it aid us in our daily work? Our intention shapes how we interact with others. Developing this skill enables 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 will eventually lead us to 4 strivings as a group of enlightenment factors. They are: already-arisen good intention make it growing, not-arising-yet good will make it arising, and 2 modes of ill will in the opposite. |
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那么，这技巧的价值是什么？它又将如何在我们的日常工作中帮助我们呢 ？我们的意念塑造我们与他人互动的模式。开发这项技巧，在表露语言与动作之前，能使我们事先「抓住（”catch”）」刺耳的文字及冲动的行为；从而在它们未升起之前打掉不必要的冲突。如果我们决定走完觉悟的道路，如此敏锐的「觉知」最终将引导我们通往「四正勤」（4 strivings as a group of enlightenment factors）。它们是：已生起的善的意念令增长，未生起的善的意念令生起；而另外两种恶的意念的模式则相反。 |
| Clarity of Suitability – proper action and speech, the 2nd skill acquired with the development of clear comprehension, Proper Action/Speech, is a natural by-product of Right Intention/Thought. Our internal phenomena now become external realities. As we move through our daily walk in the world, our relationship changes with those around us. Since we are no longer puppets or slaves to our hidden intentions and unguided thoughts, we begin to positively affect the lives we interact with. We plant good seed in fertile soil, and our physical universe blossoms around us. Instead of ripping and thrashing through life blindly, we move easily with awareness, performing just the right action, saying just the right word with a direct knowing of the intentions and thoughts behind them. With clear comprehension we effectively alter our world for the better. |
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明理举止合宜清楚（适当的行为、言语）；随着「正知」的开发所获得的第二项技巧，「适当的行为、言语」是从「明理作意」自然产生的副产品。我们内在的身心「现象」(法)（phenomena）现在变成真实地展现于外。在日常生活之中，那些围绕着我们的关系整个改变了。对于那些隐藏的意念与不受支配的思想而言，既然我们不再是木偶或奴隶，我们开始正面地影响我们与人互动的生活。我们种植善因于沃土中，而我们的物质世界在我们的周遭开花结果。我们轻易地经由「觉知」，直接洞悉行为和言语背后的意念与思想，以「行为惟有正行」「说话只有正语」取代欺骗与谬论的盲目生活。藉由「正知」，我们有效地改变我们的世界朝向更好的明天。 |
| There are many scientific discoveries about the relationship of mind to the human brain, which command the action and speech that should also deserve our attention. Focus on this profound statement from Mapping the Mind, another book by Linda Carter. In her introduction, p. 6, she writes, “....The knowledge that brain mapping is delivering is not only enlightening, it is of immense practical and social importance because it paves the way for us to recreate ourselves mentally in a way that has previously been described only in science fiction. Rather as knowledge of the human genome will soon allow us to manipulate the fundamental physical processes that give rise to our bodies, so brain mapping related to the mind is providing the navigational tool required to control brain activity in a precise and radical way......” If you can absorb the breathtaking impact of this statement, it should become evident to you why meditative practice is so important, and how sincere daily practice of Dharma can and will transform the landscape of your life. |
| 有很多科学家发现关于「心智」（mind）对于人脑的关系，那控制着行动与言语，也应值得我们注意。Rita．卡特写作的另一本书，『大脑的秘密档案』 （Mapping the Mind）(译者案：洪兰博士翻译，远流出版)，侧重于此深奥的说明。在她的序言第6页，她写道：「绘制大脑地图（brain mapping）的知识不但在学术上有其重要性，对于医疗和社会的实用性也很重要，这使我们可以重建自己的心智，使得以前只有在科幻小说才可能发生的事，现在已经可以逐渐实现了。就像人体基因研究可以让我门操弄基本的生理历程，大脑的地图也可以提供导航的工具，让我们能够精确第控制脑部的活动……。」(洪兰博士的译文p14第二段) 如果你能吸收这段说明的惊人冲击，那应该会让你变得更明白「为何禅修是如此重要」，以及「何以每日真诚的实践佛法修行将能转变你的人生视野」。 |
| The 3rd skill - Clarity of Domain – the working area in practice of insight. The domain influences the working areas of our inner world and outer world; physical sensation, emotion/feeling, consciousness (the knowing mind), and Dharma (phenomena). During the practice of Insight meditation, those four areas of the domain become the contemplating objects to work on, and are called four foundations of mindfulness.2 In Satipatthana Sutra,3 Buddha teaches the way to practice of mindfulness – In four postures of daily life (sitting, walking, standing, and lying down), observe mind/body and five aggregates in the domain of inner world ardently, mindfully, and comprehend. |
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第三个技巧：业处清明--内观练习的工作区域。业处影响我们内心世界与外在世界的工作区域：身体的感觉（身）、情绪/感受（受）、意识（心）（认知的心智），与法（现象）。内观练习的禅修期间，这四个业处的区域变成用以内观的对象，而被称为「四念处」（注2），在「四念处经」（Satipatthana Sutra）（注3），「佛陀」教导我们「念住」的学习方法--在日常生活的四威仪中（行、住、坐、卧），精进地、正念地与觉知地审视内心世界领域内的身心与五蕴。 |
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With mindful practice and with the establishment of clear comprehension, we are able to make the distinction between the emotional, physical, mental and universal phenomena that occur in us and around us each and every moment, whether we are awake or sleeping. Our physical domain--the world of sensations--are better managed and coped with when we take the proper actions to deal with this aspect of our humanity. Our consciousness, or self-awareness, is directly enhanced by daily practice, and when you again consider that our emotions, our physical sensations and our mental states are all products of the human mind/ brain, it should be clear why our domain is deeply affected by our actions upon them. |
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藉由念住的练习与「正知」的建立，不论我们是清醒的或是睡着，我们都能够区别情绪的、身体的、心理的与时时刻刻发生在我们身上或身旁的自然现象。当我们以正确的行为去处理我们的人性面时，我们的身体领域（感觉的世界）就更好管理与应付了。我们的意识（或自我觉醒）直接地由日常练习中提升，然后当你再仔细想想，我们的情绪、我们的身体感觉与我们的心理状态全都是人类心智/大脑的产物时，就会明白何以我们的念处深受我们的行为所影响。 |
| The 4th skill acquired with the development of clear comprehension is the element of Wisdom, perhaps the sweetest gift of all. Wisdom simply put as an act of understanding associated with profitable, wholesome mental state. It is a spontaneous reflection from the direct awareness of working domain. Cite an example here for comparison, metta or loving and kindness has become a word of fashion among Buddhism circle. But most of us rarely realize that we just pay a lip service, an oral drilling; unable to deliver in action because weak in will power from good faith and intention. In the act of understanding, a flow of mental wave in good heart within will emit in a pattern of direction to a targeted person; or chosen to flow in all directions to all beings. |
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随着「正知」的开发所获得的第四个技巧是「智能」，这个项目也许是所有礼物中里最甜美的。「智能」单纯地视为一种结合有益的、善心/心所、解行并重的内观智能；它是一种来自业处直接觉知的自发性的直觉。为了比较，这里引述一个例子，「慈心」（metta）在佛教界已经成为一种流行用语。但我们大多数人很少察觉到，我们只是口头说说（一种口头禅，身、口、意三套）而没能付诸行动，因为来自善念与善意的意志力薄弱。「解行并重的智能」可表现为：身口意合一一股发自内心慈心的心波，以一种特定的方向发射向某个特定的人；或选择以辐射性地流向所有的众生。 |
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The Act of understanding in the level of clear comprehension allows one to observe every action in daily life as causation and a sign of 3 marks by awareness and seeing. Awareness in 6th sense and intuitive Feel cultivates from the knowing function of citta. Seeing by mind’s eye is developed the “Feel” in depth; an insight capable to convert the perception into vivid , dimensional picture of image on top of mental object.(4) Based on the direct, intuitive experience of insight at such level, we start to realize the character, the sign of nature reality --- All things not a thing (no-self), but a process (causation). |
| 在「解行并重」阶段的「正知」，禅者有能力依照因缘法与三法印，借着「觉知」（如实知）与「看见」（如实见）去审视日常生活中的每个动作。第六感与直觉的「觉知」功能，从「心识」（citta）的认知功能培育而来。当内观觉知能力加深，自然展现开心眼的如实见，觉知而得的印象转换成栩栩如生的实体，彩色影像，而且心眼的影像呈献在法尘之上。。在如此阶段，基于直接的、直觉的内观体验，我们开始观到自然 ：实相法（nature reality）的特征 --- 所有事物非实体（无我的自然实相），惟有现象流转相续的变化过程（因缘法）。】即缘起性空。 |
| The causation, or dependent
origination, conveys the dynamic aspect of process phenomena. The dynamic,
conditioning process of mind and body occur in flux, process to process
(inter-relationship of body and mind), and moment to moment. Take, for
instance, the physical sensation of pain, a phenomena that we normally try
to avoid or ignore. Examining this sensation through the window of
mindfulness, we see that there are many aspects of pain in following
deepen order of subtlety: Change – pulling, squeezing, pinching, and needling. Flow – bubbling from fine particles of rupa shooting up, a current of flow inside entire the body, deep in internal organs. Decay – tiny vibration and the particles crush in light emitting and formation of black hole in vortex. Contact – object contact sensor to conditioning consciousness; particles of sensations can be seen to swarm out at the heart base of mind door; from there the movement of consciousness pop up in a flow of wave such as tidal wave in surfing, water falls in cascade Inter-relationship of mind/body - noting from intention to action, physical sensation to mental feeling as a pair, hand to hand, in a flow of wave. |
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因缘法（或缘起法），表达变化过程现象的动态面。动态的身心调节过程，一组法生一组法的流转过程（身心关系缘起法）、剎那缘生缘灭。例如，拿身体的痛的感觉来说吧，我们通常试着逃避或忽视。经由正念的窗口检验这个痛觉，我们看见身痛的多层面貌，呈现以下从粗到细逐渐加深的内观智： 变迁：拉扯、挤压、扭痛、针刺 流转：微细粒子的色聚（法聚），如水中泡泡激射而出，流转整个全身，而且深入内部器官。 灭：微小振动与色聚粒子粉碎发光而灭及型成黑洞的急速旋转漩涡中。 接触：三科，对象接触五根门（sensor）导致意识生起；可以看到色聚的微粒自心所依的意门群涌而出；意识的活动从那儿以一股波浪、有如海啸中的冲浪游戏、急泻而下的瀑布成串似的方式突然出现。 身心关系的缘起法：观察自意念到行为，浪潮中的身受与心觉成双紧密交缠的流转相续相依不相载。 |
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From the above observation;
cause and effect, arising and passing-away, matter and energy are
reversible, exchangeable in conditioning process of causation. By work
through, in participation of the conditioning process, we start to see the
nature of mind; Mind and body in separate, distinct process;
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自上述的观察；因与果、生与灭；得知物质与能量在因缘法的因果过程中可顺逆反转、可交替。藉由实际参与缘起缘灭过程，我们开始看见心意的本质；身与心分离、区隔的过程。此谓之身心辨识智： |
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If one says causation is a natural way of dynamic process phenomena; the sign of 3-marks should be closer to the true nature of phenomena: Impermanent - in a sense of decay, continuity broken into moment to moment. Suffering - fear of no where to abide, uneasy and burning feeling from observing the change, and No-Self - no doer, worker behind the process of phenomena. |
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如果说，因缘法是动态变化过程现象的自然之法；三法印应该更贴近现象的真实本质： |
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While mindful concentration at the level of Access to 1st Jhana, the corresponding concentrated mindfulness enable one to see causation in inter-relationship of mind-body process, At concentration of 1st Vipassana Jhana,5 one gains the insight to direct witness the sign of 3 marks from observing 5 aggregates. In each every single action or speech, 5 aggregates arise simultaneously: |
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拥有正念的定力在近行定的阶段，止观同时开展的正念能使禅修者看见身 |
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In Body process: In Mind Process: |
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身念处（色蕴）—色聚的流转变化为色法的中心。 心念处---心的变化现象： |
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The development of clear comprehension opens the door to Vipassana – the Pali word for Insight or Wisdom - that exactly means “multiple modes of seeing”. The verified insight coincides that 3 marks are 3 different words but in one meaning. The insight at this level, according to the Commentary – Path to Purification, Stability of Dharma or witness of Dharma a way of life, and Lesser-Stream-Enterer are different names, but one meaning to clear comprehension. By direct experience and first-hand knowledge, we come to know the truth of our mind/body process beyond the thinking level. With attentive, mindful awareness we witness the character of reality in Dharma. With peace, happiness and humility we accept this reality and learn to flow with instead of fight against it; start to loose our self and learn to let go (of attachment). |
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「正知」的发展打开通向「毗婆舍那」之门（Vipassana 巴利文字，表示「内明」或「智能」；那精确地意指：「一体多面的如实知见」。已证实的「内明」符应同意不同文，一体多面的『三法印』。根据论书--「清净道论」（Path to Purification）的说法，「法住智」、「法即生活」与「小须陀洹」的名词虽异，与正知的意义却相同。经由直接的经验与第一手的知识，我们超越思考层面，体悟到我们身心过程的真相。随着明理作意、正念的觉知，我们见证法的真实特质(法的实相)。(我们以安详、愉悦、及谦卑的心接受这个实相，同时学习以随顺它替代对抗它；学会放松自我并学习放下（执着）。) |
| In summary, meditation in
essence is a slow process of conditioning body/mind. No matter in daily
practice and to the retreat, the conditioning takes patient and effort to
see the benefit just like observing the fruit-ripen process. From the fact
that the 6 sensors in our body connect the inner world to outside in two
ways from stimulation to reach out, how to guard six sensors becomes the
name of game in meditation. In daily activity
when we starting to see the sense organs become sensitive, mind soft and
open, the inconceivable benefit of conditioning already became apparent,
and transpired into reach out. At this level, insight knowledge one is
getting closer to Clear Comprehension. With continuous practice of Dharma
a way of life reaching a major milestone at clear comprehension, we
will can be more certain of our destiny in this very life to be a
Stream-Enterer, a noble person open up Dharma eye. In the process of
spiritual awakening, only there is bare awareness; no attainment, no where
to go. Tread on the Path – from In the Present Moment, Let Go, and to
freedom/Independent. Go back to the nature with pure mind at peace.
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总结，禅修在本质上是一种调节身心的缓慢过程。不论是日常修行或禅修道场生活，此身心状态赖以耐心及努力终能见到利益，就像观察水果成熟的过程一般。由这个事实得知，我们的身体以六根连接内心世界到外在世界，以两种方式从触到行之于外；如何守护六根门，在禅修中变成最重要的部分。在日常活动中，当我们开始看见感觉六根变得灵敏，心意柔软而且开放，看不到的因缘利益已经是显而易见以形之于外。在这阶段，内观智己逐渐接近「正知」。藉由修行持续实践佛法即生活而抵达「正知」的重要里程碑，我们将更确定此生可到初果（一个得法眼净的圣人）。在心灵觉醒的过程中，就只是觉醒，无所得也无处可依。走在来自当下，放下，与通往解脱（免于轮回）（Freedom/Independent）的阿含道、古仙人道上。以清静的心，回归大自然。 -全篇完- |
| Notes
1) Dharma – It can be mean many ways; In short, the basic meanings are 2: Buddha Teaching, and Natural Phenomena. Practice of Dharma denotes practice of insight to contemplate the phenomena in application of Dharma teaching. 2) Mindfulness versus
Awareness – 3) Satipatthana Sutra – 10th Sutra in Majihima Nikaya or Middle Length Discourse of the Buddha, and 22nd Sutra in Digha Nikaya or Long Length Discourse of the Buddha. 4) Mental Object – the
mental image in reflection of objects at 5 body-doors and as the mental
object in mind-door; the image developed from a skill of concentration.
For purpose of comparison, it likes a sort of counter/mirror image, the
image of moon in the water. 5) The book – “In This Very Life” by Sayadaw U. Pandita, in chapter 5 – Vipassana Jhanas. The author is one of Elder Disciples of Sayadaw Mahasi and the teacher of Ven. Sujiva, aged 90 still traveling worldwide to teach Vipassana ardently.
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备注 1. 佛法-它可以被意指为很多方面；简言之，基本意义有二：佛陀的教法与自然的现象。在佛陀教法的应用中，佛法的实践代表观察自然现象的内明实践。 2. 正念对觉知- 正念是在当下的能观之心（noting mind）注意所观的所缘或观察的目标（the observed object）的一种心境；与清楚的念头无关。在这状态之下，正念之心为平静、澄澈与柔软地。觉知-能观之心的「了知」，产自练习正念藉由第六感的直觉及经由五根思维性的了知，依缘起法，心所的正念为因，心识的觉知功能为果。 3. 四念处经」-南传佛典中部第10经与长部第22经。 4. 法尘—心的所缘对象，当心的所缘在五根门的接触，由意门反射时，形成心的法尘，来自禅定功效的影像。比较来说，它像是一种反射镜像、水中月。 5. 书名-「当下今生」，作者：「班迪达尊者（Sayadaw U Pandita）」，在第5章-「观禅」。作者是「马哈希尊者（Sayadaw Mahasi）」的高徒之一，也是「苏济瓦尊者（Ven. Sujiva）」的老师，年高90仍然旅游全球热心地教导「毗婆舍那（内观禅）」
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