Dharma Leaf 追求离苦得乐是执着吗?by 法心尊者|Is the pursuit of being free from suffering an attachment? by Ashin Dhammasāra

Translated from 追求离苦得乐是执着吗? – 法心尊者答疑 第186问,approved by author.

贤友问:
礼敬尊者!
请问追求离苦得乐也是一种执着吗?这样理解对吗?
感恩尊者的解答!

A friend asked:
Greetings, Venerable Sir!
Is the pursuit of being free from suffering an attachment? Is this the right understanding?
Thank you for answering!

法心尊者答:
这个叫善法欲。修行一定是有次第的。比如我们刚才提到这种修行中的喜悦,修行初期就是对治五盖,随着五盖的平息,你就会有喜悦生起,会有非常强的喜悦。这个喜悦是好事,说明你的修行有成效了、有进步了。

A: This is called the desire for wholesome objects. There is surely a sequence of practice. For example, we just mentioned this joy in practice. At the preliminary stage of practice we deal with the five hindrances, and as the five hindrances are calmed down, you will have joy arising, strong joy. This joy is a good thing. It means that your practice is effective and progressing.

随着你的心更加平静,你的定更加的深,比如说到了三禅,你就会发现这个喜悦也是粗重的、也是造作的,然后这个时候你就要把这个喜悦也去除掉,来进入更深层的禅定。但并不是你一开始就说:“哎呀,我生起喜了,这个书上说三禅要去除喜,我赶紧把它去除”。那是不可能的,那你就是在忽悠你自己了。

As your mind becomes calmer and your samadhi becomes deeper, for example, when you reach the third jhana, you will find that this joy is also coarse and fabricated, and then at this time in order to enter a deeper jhana, you have to remove this joy as well. But it’s not like you start out by saying, “Oh, I’ve got joy. This book says that I have to remove joy in the third jhana, so I’ll remove it right away. That’s not possible. That’s fooling yourself.

你只要去去除烦恼,然后朝一个正确的方向发展就可以了。你到了什么程度,比如说可能以前对你有用的东西,到现在可能它成为你修行的阻碍了,那么这时候你再把它抛弃,而不是河还没过去呢,你就想着“人家大师都说不要执着船”。你还在这边呢,就把那个船扔了;或者你在河中间,就要把船给扔了,那你就肯定要被淹死。

You only need to remove the afflictions and then move toward a right direction. When you get to a point where, for example, something that used to be useful to you may now be a hindrance to your practice, then at that point you abandon it, instead of thinking to yourself “The masters say don’t cling to the boat” before the river has even been passed. You are still on this side, and you throw away the boat; or you are in the middle of the river, and you will throw away the boat, then you will surely be drowned.

Translated with http://www.DeepL.com/Translator with amendments.

Dharma Leaf 无事与无聊感 by 朱倍贤|Nothing going on and boredom by William Chu

截取自朱倍贤老师每周问答20210612,讯飞语音转录。
Excerpted from William Chu’s weekly Q&A 20210424, transcribed by Xunfei Voice.

如果你没有事情的时候,你开始发现到说这是不够好的,并不是「无事」的本身让你觉得不够好,而是你另外的动作在让你觉得不够好。是你在挣扎,是你在产生无聊的动作,是你在烦躁的动作,是你的心它开始伸出它的吸管,伸出它的舌头,到处在寻觅滋味,然后它一直舔不到甜味,所以它开始有挫折感。所以你才有无聊感。你那个什么事都没有在做的当下,本身它是不会制造无聊的。无聊是因为你情不自禁地一直在像蜂鸟一样在吐舌头,忆着甜味。如果那个冲动化解掉,那个「无事」的本身它是清凉的,你是可以一直安住在其中的。是你那个伸舌头的不断重复的躁动的动作,才使得「无事」变成是一个难受的状况。

If you are in a situation where there is nothing going on, and you begin to feel that it is not good enough. It’s not the “nothing going on” itself that makes you feel not good enough. It’s your additional actions that makes you feel that way. It’s your struggling. It’s your doing the boredom-generating action. It’s your doing the agitation-generating action. It’s your mind that starts sticking out its straw, sticking out its tongue, looking around for a taste, and then it keeps failing to lick the sweetness, so it starts getting frustrated. That’s why you have boredom. The moment you are not doing anything, in itself it does not create boredom. That there is boredom is because you can’t help but keep spitting your tongue out like a hummingbird, recalling the sweetness. If that impulse dissolves, that “nothing going on” itself is refreshing, and you can always dwell in it. It is the repetitive and restless action of sticking out your tongue that makes “nothing going on” a frustrating condition.

Translated with http://www.DeepL.com/Translator with amendments.

Dharma Leaf 修行为什么要放松身体?by 法心尊者|Why is it important to relax the body in practice? by Ashin Dhammasāra

Translated from 修行为什么要放松身体?- 法心尊者答疑 第151问,approved by author.

Q:
礼敬尊者!
我在打坐的时候,感受到自己的肩膀会时不时的紧张起来,虽然我也尝试多次去放松它,但是一不小心,它还是会再次紧张起来,该怎么办?
Greetings, Venerable Sir!
When I sit, I feel that my shoulder will tense up from time to time. Although I have tried to relax it many times, it will tense up again if I am not careful, what should I do?

A:
你在放松身体,就是暂时地感觉到你身体已经放松下来之后,你要去关注心里的问题,就是我刚刚说的烦恼是有层次的, 因为你身体的紧张一定是由你心里的紧张所导致的。
When you relax your body, I mean, when you temporarily feel that your body has been relaxed, you need to pay attention to the tension in your mind, that is, I just said that there is a hierarchy of worries, since the tension in your body must be caused by the tension in your mind.

为什么我们要放松身体呢?因为它就像一个壳一样,让你看不到更深的问题;你把这个壳剥掉了,你内心的问题才能显现出来。所以你身体放松下来之后,有的时候你心里有一种焦虑感,因为它开始不协调了。
Why do we need to relax the body? Because it’s like a shell that keeps you from seeing deeper problems; you peel off that shell so that your inner problems can be revealed. So after you relax your body, there are times when you have a feeling of anxiety in your mind because it starts to be out of alignment.

你习惯的是,你的心一紧张,你的身体就跟着紧张。然后你身体放松下来之后,你的心就会觉得不协调,因为它还在紧张。这个时候你就转过来看心里的紧张感,仔细地体会它——因为这个才是根本的地方——看能不能放松心里的这种焦虑。
What you were used to was that when your mind tensed up, your body followed. Then after your body relaxes, your mind feels dissonant because it’s still tense. At this time you turn back to see the tension in your mind, and carefully experience it – because this is where the root is – and see if you can relax this anxiety in your mind.

然后过一会儿你可能身体又紧张起来了,再回过头来接着放松身体,放松下来之后再回来看你的心。
Then after a while your body may tense up again, and you come back and proceed to relax your body. After you relaxed the body, come back to your mind again.

你的心焦虑不安的时候,它就像抓成一团那种感觉。你要去看到这个问题,是因为它才导致你的身体放松不下来,或者说你放松下来了,它又紧张了。
When your mind is anxious and restless, it’s like scratching into a ball that kind of feeling. You have to recognize this. This is the cause that prevent your body from relaxing, or when you have relaxed, it tenses up again.

———

就像治病一样,治病也是分表里的。身体的紧张是表面的问题,这个也是要治的,对吧?像你发烧一样,你要退烧,之后你要去解决里面的问题,对吧?
Just like treating a disease, there is also a difference between the surface and the inside of the disease. The tension in the body is a surface problem, and this has to be treated as well, right? Like when you have a fever, you have to reduce the fever, and after that you have to go to the problems inside, right?

修行也是一样的,你身体放松下来之后,如果里面的问题没解决,它是会反反复复的。所以你要尝试着去更深一步地解决内在的问题,解决你心里的问题,心里的紧张感。然后还要更深,修行是不断加深不断加深的。直到最后你彻底地把最深处的(烦恼)解决掉了之后,那就是涅槃。
It’s the same with practice. After you relax your body, if the problem inside is not solved, it will go back and forth. So you have to try to go deeper to solve the inner problems, to solve the problems within your mind, the tension in your mind. And then go even deeper. The practice is ever-deepening and ever-deepening. Until finally, after you have completely resolved the deepest (worries), that is nirvana.

———

所以佛陀有时候会拿芭蕉树举例,就是一层一层地剥。我们中国人可能不太熟悉芭蕉树,就跟洋葱差不多,就是一层一层地剥、剥、剥,就是这样的。不要只是剥表面那一层,你剥完了,你觉得表面那层没啥可剥了,你就往里头剥。
So sometimes the Buddha would take the example of the banana tree, which is peeled layer by layer. We Chinese may not be familiar with the banana tree, it is similar to an onion, that is, peel, peel, peel layer by layer, that is how it is. Do not just peel the surface layer, like you peeled the surface layer, and you think it’s done, there is nothing left to peel. You shall keep peeling inward.

然后有的时候又紧张起来,身体又重新紧张起来了。那好,再回过来重新放松身体。就是这样不断地去训练。
Then there are times when you tense up again, your body tenses up again. Well, then come back to relax the body. This is how you keep practicing.

Translated with http://www.DeepL.com/Translator with amendments.


Dharma Leaf 知苦 by 朱倍贤|Understanding Suffering by William Chu

截取自20210509开示。
Excerpted from the 20210509 dharma talk.


……我们可以再深入一点讲,为什么知苦,然后就这样面对,这样的去了解,这样的去思考,这样去探索世间的这种痛苦的本质,它可以成为禅那里面的喜悦。
…We can go a little deeper to talk about why understanding suffering, and just simply facing it, simply understanding it, simply contemplating it, simply exploring the nature of suffering of living in this world, can become the joy in jhana/meditation.

其中的一个原因就是,一个禅修的人,当他开始去留意他的心跟痛苦之间的关系是什么,他很有可能就会开始发现到,原来,苦,它虽然好像会噬咬、会动摇心,但是苦跟心不是同一个东西。那个苦跟心,好像中间有着那么样的一个空间,这是一个可以回转的地方。
One of the reasons is that when a meditator begins to pay attention to the relationship between his mind and the suffering, he is likely to begin to see that, although suffering may seem to gnaw at and shake the mind, suffering and the mind are not the same thing. There seems to be a space between suffering and the mind, a place to maneuver.

在这样的空间里面,就好像有人用绳索把你绑着。绳索跟你的身体因为有一点缝隙,所以你就有挣脱的可能性,那个绳索不是全然地把你绑死的。然后心跟境界的这个空隙,它真的是,你要开发智慧的人,你要有修学禅观经验的人,你才会明白。真的是这个样子的。苦,它为什么叫非我,其中的一个含义,就是因为它真的不是100%的你。只是很多时候它感觉到,它已经是你了,你就是苦,因为你是那么大程度地被苦所吞没了,被它包围着的。
In such a space, it is as if you are tied with a rope. There is a gap between the rope and your body, so there is a possibility for you to break free. That rope is not tying you up completely. And this gap between the mind and the circumstances, it’s really…only those who have developed wisdom, those who have practiced meditation, would understand.  It’s really like this. Suffering, why it’s called non-self, one of the meanings is because it’s really not 100% you. It’s just that many times you feel that it is already you, that you are suffering, because you are so greatly engulfed by suffering, surrounded by it.

但是如果你再更留意一点看的话,你会发现到,原来它还不是你。它之所以能够包围你的原因是因为它不是你。你跟它是不一样的,你跟它是有距离的、是有这样的一个空隙的。然后你越明白这样的空隙,你越明白心跟境界它不是在一起的,你就越相信解脱是可能的。你就越能够就在当下,跟那个痛苦改变关系。
But if you look a little more carefully, you’ll see that it’s not you yet. The reason it can surround you is because it is not you. You are different from it. There is a distance between you and the suffering. There is a gap. The more you understand this gap, and the more you understand that the mind and the circumstances are not together, the more you will believe that liberation is possible, and, the more you are able to change your relationship with that suffering right in the present moment.

Translated with http://www.DeepL.com/Translator with amendments.

Dharma Leaf 关于抑郁 by 朱倍贤|On depression by William Chu

截取自朱倍贤老师每周问答20210424,讯飞语音转录,有删改。
Excerpted from William Chu’s weekly Q&A 20210424, transcribed by Xunfei Voice, with omissions.


Q: ……心它自己运作,基本上想到的都是不好的心念,都是一些不喜欢不可意不悦乐的所缘。比如说我会沉迷于刷网上的视频,或者老是不起床,我都感觉在因为我要逃,我想逃避那些不可意的所缘……我用非我想去看它,就是说能够知道这不是我,这只是一个对象,就没有像以前那样完全陷进去,但是这种状态肯定会长期地不断地出现,就心还是比较困扰吧,想听听朱老师有没有什么好的建议。
Q: …The mind works on its own, and basically all that comes to mind is bad thoughts, things that I don’t like, things that are not pleasant. For example, I would be addicted to browsing online videos, or not getting up. I feel like I’m trying to escape. I want to escape from those undesirable mind objects… I use the “non-self cognition” to observe it, that is to say, I can understand that this is not me, this is just an object, so I’m not completely trapped as before, but this state will certainly continue to appear for a long time. My heart is still quite troubled. I would like to hear if Teacher Chu has any good advice.

A: 首先我们心态上面,像你刚刚所讲的,很多的人会指责你,而且很多的人他会因为point out the obvious,就会跟你讲一些,好像他们觉得再浅白不过、再明显不过的道理,你看干嘛那么想不开,干嘛那么的负面,他们会这样子讲。实际上抑郁症它是一个非常合理的一个反应,就是对人生是一个非常合理的反应。我说讲老实话。
A: First of all, in terms of our mindset. Like you just said, many people would blame you, and people would be like “point out the obvious”, telling you stuff, as if they think it is simple and obvious. They say look, why take things so hard? Why so negative? They will say this way. In fact, depression is a very reasonable reaction to life. Let me be honest.

什么叫对人生很合理的一个反应?随便就,不用讲很远,就是我们都会死,所以如果都会死的话,那么在一个程度上而言,我们所有的努力,我们所有的成就,我们所有的快乐,它都是很荒诞不经,然后它最终都是枉然的。然后而且呢,我们活在这个世界这个宇宙,它有千千万万种的方式可以摧毁你,千千万万种的方式可以危及你可以威胁你,而且这种方式它是无时不刻,它都在威胁着你。所以奇怪的不是你得抑郁症。奇怪的是,为什么其他的人不得抑郁症?
What does it mean by a very reasonable response to life? Without going very far, simply to say that we will all die, so if we all die, then to a certain extent, all our efforts, all our achievements, all our happiness, it is all very absurd, and then it is all in vain in the end. And then, we live in this world and this universe, it has millions of ways to destroy you, millions of ways to endanger you and threaten you, and it is threatening you this way all the time. So the strange thing is not that you get depression. The strange thing is that why other people don’t get depression.

正常人应该是,抑郁症应该是正常的,人能够对于他所处的这种状况好像……无动于衷,然后仍然能够醉生梦死地在那种很肤浅的、其实很没有滋味的那种欢乐当中,忘失掉自己的处境,那是很奇怪的一个事情。所以你不必要以一种好像说很特殊的眼光看待自己,而是讲说,我就是一个比起世间上很多的人更加合理地在对应这个世间。所以这个心态上你不要觉得说,这是一种问题,这是一种疾病,这个是一个好像说,让你变得比起其他的人更低一层的。不必要这样,完全不必要这样子想。
Normal people should be like, depression should be normal, and it is very strange that a person would seem to be indifferent to the situation he is in, and then still be able to get drunk and forget about his situation in that very superficial, in fact very tasteless kind of joy. So you don’t have to look at yourself in a special way, but rather say, I am a person who corresponds to this world in a more reasonable way than many people in this world. So in terms of the mindset, you should not think that this is a problem, this is a disease, that this is something that seems to make you inferior to other people. There is no need to think like that. No need to think like that at all.

可是呢在同时,我们的心并不是说它完全不受控制的。我们的心,它在很大程度上它真的是不受控制的,可是那个意识跟那个心啊,它那一种难以掌握的空间里面,它有一点点迂回的地方。我们的修行就是在这个一点点可以迂回的空间里面发生的。然后虽然它每一个刹那就是一点点而已,可是你如果你能够稳定住你的方向,然后坚持这个方向,它会改变掉一些习性。
But at the same time, our mind is not completely uncontrollable. Our mind, to a large extent, IS really uncontrollable, but ah, the consciousness and the mind, there is a little bit of detour in the space that is difficult to grasp. It is exactly within this little space of detour that our practice takes place. And although it is just a little bit per moment, if you can stabilize your direction and stick to that direction, it will change some habits.

我刚刚在讲说抑郁症它是一种对世间合理的反应,所以为什么要改变它呢?因为抑郁的时候难受,不舒服。纯粹就是为了这种务实的态度,并不是因为说,你是不正常的,所以你要改变它,你要变得像一般的人一样……你之所以要自我治疗,原因是因为抑郁是不舒服的,它是苦闷的。在这个程度上面要了解说,抑郁它是一种行为的回路。它是一个人的内心的一种惯性的回路。然后这种回路呢,你是可以又坚定、但又从容的状况之中慢慢地修改它。那么治疗抑郁症,或者是说你想要减缓抑郁症它所带来的苦患,这是一个很大的话题,就很多可以讨论的。
I was just talking about depression is a reasonable reaction to the world, so why change it? Because it’s difficult and uncomfortable when you’re depressed. It’s purely for this pragmatic attitude, not that you are abnormal, so you have to change it, you have to become like other people… The reason why you want to self-medicate is because depression is uncomfortable, it is distressing. To that extent it is necessary to understand that depression is a behavioral circuit. It is a circuit of inertia within the mind. And this circuit, you can slowly modify it with a firm, but calm attitude. So treating depression, or trying to alleviate the suffering caused by depression, is a big topic, and there is a lot to discuss.

……

其中的一个可以考虑的方向,也可以尝试可以去玩味的角度,一般的人他们在修学喜乐感,如果你想要把你抑郁的状态扭转成为喜乐的状态,那是强人所难的。可是呢,你可以在让自己在放松跟安静的状况当中,去体验淡泊中的滋味。这种淡泊,这种闲惬的滋味,它可能在你眼前的心情当中谈不上是喜乐。可是它里面有一种丰富,它里面有一种滋味。
One of the directions you can consider and try to ruminate is that, people in general are practicing experiencing joy, and if you want to turn your depressed state into a joyful state, it’s too much to ask. But you can experience the taste of equanimity in a relaxed and quiet state. This equanimity, this taste of idleness, it may not be joyful in your immediate mood. But there is a richness in it, there is a taste in it.

然后如果你的心不够安定的话,如果你不够安静的话,你会不容易去品味得到这个底下淡薄、但是丰富的滋味。你的心如果不够安定的话,你会不容易能够稳健地,长时间地,绵密地浸泡在这样的滋味当中。你会习惯性,因为你的天马行空,所以只是蜻蜓点水,接触到一点点,接触到一点点,然后马上你要再去寻觅其他滋味。你如果一直处在这种蜻蜓点水天马行空的状态,你会因为得不到稳健的不间断的滋补,你的抑郁症就会特别的严重。
And if your mind is not settled enough, if you are not quiet enough, you will not be able to easily savor this light, yet rich taste underneath. If your mind is not stable enough, it will not be easy for you to steadily, durably and densely immerse yourself in such a taste. You will habitually, because of your horse-rocketing-in-the-sky(天马行空), like a dragonfly skimming the surface of the water, just touching a little bit, touching a little bit, and then immediately you have to search for other tastes again. If you always stay in this slapdash horse-rocketing-in-the-sky state, your depression will be especially severe because you don’t get a steady and uninterrupted nourishment.

所以与其特别去强调开发喜乐,不如去强调开发平安,不如去强调在缓和下自己的动作的前提之下,去品味那个淡泊的、那个清淡如水的滋味。
So instead of emphasizing the development of joy, it would be better to emphasize the development of peace, to emphasize to savor that lightness, that clear water-like taste, under the premise of moderating one’s activities.

你可以考虑这一点,让自己缓和下来的方式不是要你压制,而是要你感觉到轻松,它是一个比较容易的状态。知足它是一个比较容易的状态。你那个天马行空,它实际上是一个很耗力气的,可是因为你根深蒂固的惯性,所以你会觉得说,那个才是对的,那个才是自然的。其实不是的。偶尔你甚至只是短暂时间,去看得到你在天马行空的时候它的用力,然后在片刻、片刻当中去体会到用力的缓解,来让自己沉淀下来。
You can consider this, the way to ease yourself down is not to suppress, but to feel relaxed. It is an easily accessible state. Contentment is an easily accessible state. That horse-rocketing-in-the-sky, it’s actually a very exhausting state, but because of your deep-rooted inertia, you feel as if that’s the right one, that’s the natural one. Actually it’s not. Even for a short period of time, you can see how exerting it is when you are horse-rocketing-in-the-sky, and you experience the alleviation of the exertion during little moments, to let yourself settle down.

Q: 老师您说的天马行空是指的是什么?
Q: What do you mean by horse-rocketing-in-the-sky, teacher?

A: 你看,你说划手机,也是为了要逃避,那个就是一种天马行空。就是说你划手机,你要逃避眼前这种抑郁的不舒服的感觉。可是呢,划手机你看到的画面、你得到的娱乐,它可能就是一下子,然后你很快会觉得说抑郁它又追上你来了,你必须要再划下一个银幕,你必须要再去找下一个节目,才勉强能够找得到逃离。然后这个逃离那就是短短的片刻,然后你必须要忙碌地一直寻觅着下一个动作,下一个动作,下一个动作……这是一种天马行空。这是一种很忙碌的,然后你在这种忙碌当中,你的抑郁不容易得到缓解,那种郁闷的感觉不容易得到缓解。它如果要缓解的话,你是必须要在相对少的动作当中,却能够得到隽永的滋味。你要往这个方向去发展。
A: You see, you say that your swiping the phone is in order to escape, that is a kind of horse-rocketing-in-the-sky. That is, your swiping the phone is a way to escape the uncomfortable feeling of the depression in front of you. However, the images you see on the phone, the entertainment you get, it might be just a moment, and then you will soon feel that depression has caught up with you again, and you have to swipe the next screen, you have to search for the next program, just barely able to find an escape. And then this escape is only a short moment, and then you have to be busy looking for the next move, the next move, the next move… This is a kind of horse-rocketing-in-the-sky. It is a very busy state. When you are in that busy state, your depression is not easy to get relieved, that gloomy feeling is not easy to get relieved. If you want relief, you have to get a lasting taste in relatively few movements. You need to go in that direction.

……

检查一下欲界它有什么样的特质,然后欲界其中一个特质就是,你的动作要很复杂,你要很忙碌,要不然的话欲界提供给你的逃避的感觉一下就中断了,你马上会不舒服的。你必须要赶快再去找下一个活动,所以这是很忙碌。
Examine the qualities of Desire Realm, and one of the qualities of Desire Realm is that your movements have to be very complicated, you have to be very busy, otherwise the feeling of escape which Desire Realm offers you is interrupted at a stroke, and you will be immediately uncomfortable. You have to hurry to find the next activity, so it’s very busy.

你会人一直处在那种高度不休息的状态。然后欲界提供给你的养分,它就是一点点,一点点,它吊起你的胃口来。然后你会对那个一点点,一点点,感觉到很不满足,所以你有很多的得失心。你会感觉到你很忙,你会很多的害怕,因为你觉得世间我想要的东西,那么容易就会没有了。我需要很多,我需要囤积很多,我必须要透过很多的手段来让它能够稳稳地供应我要的。
You will be in that heightened state of restlessness all the time. And the sustenance provided by Desire Realm is just a little bit, a little bit. It whets your appetite. And you will feel very unsatisfied with that little bit, little bit, therefore you have a lot of gain-and-loss mind. You’ll feel like you’re busy and you’ll have a lot of fear because you feel like all the things I want in the world, so easily they will be gone. I need a lot, I need to accumulate a lot, and I have to go through a lot of means so that it can supply steadily what I want.

欲界的特质是这样,所以你的欲求会变得特别的强大,你的得失心会变得特别的强大。你人的欲求跟得失心强大,你就不会安静下来,你就不会省力。如果你不安静下来,不省力,你就没有办法得到那种隽永的高品质的休息,高品质的那种自我滋补的方法。
Such is the nature of Desire Realm. And your desire will become especially strong and your gain-and-loss mind will become especially strong. If your desire and your gain-and-loss mind is strong, you will not be able to quiet down, you will not be able to save your energy. If you don’t quiet down, if you don’t save your energy, you won’t be able to get that lasting, high-quality rest, that high-quality method of self-nourishment.

你只要能够得到高品质的、稳健的、自我滋补的方法,就算没有明显的喜乐,你也不会抑郁。你会发现到说,平安宁静当中它有非常丰富的滋味。丰富的滋味,你是很难讲出它的底在哪里,或者你很难讲出它的天花板在哪里的。
Even if there is no obvious joy, as long as you can get a high-quality, steady, self-nourishing method, you will not be depressed . You will find that there is a great richness in peace and tranquility. It is very difficult to tell where the bottom of that taste of richness is, or where the ceiling is.

Translated with http://www.DeepL.com/Translator with amendments.

Dharma Leaf 探索更高明的寻乐方法 by 朱倍贤|Exploring a more sophisticated way to seek out fun by William Chu

截取自20210417开示
Excerpted from the 20210417 dharma talk.


你是以这样的心情在探索佛法的:什么样是更高明的寻乐方法?

……

受念住它的原理,它的内在的逻辑就是这样子,透过了解你怎么样在寻乐,透过去观察、去理解、去享受那种高的品质的乐,然后使得你能够用越来越有效率、越来越省力的方法,得到越来越大程度、越来越长久的满足感。

然后在这样的过程里面,你会慢慢地趋入、了解到,真正最大的快乐,它跟你复杂的计划是无关的,跟你用力的‘抓’是无关的。真正最高的快乐,它是跟放下,它是跟省力,它是跟遂顺真理,是跟遂顺你的心的本质有关的。

This is the attitude that you take when exploring the Dharma: what is the better way to find happiness?

This is the principle, the inner logic of Vedananupassana satipatthana (Mindfulness of feelings): by understanding how you are seeking happiness, by going through the process of observing, understanding, and enjoying that higher quality of happiness, then you will be able to gain a growing degree and more and more lasting satisfaction, in an increasingly efficient and effortless way.

And during this process, you will slowly come to understand that the greatest happiness has nothing to do with your complicated plannings, nor with your hard ‘grasping’. The highest happiness has to do with letting go, with effortlessness, with surrendering to the truth, to the nature of the heart.

Translated with http://www.DeepL.com/Translator with amendments.

譬喻大师乔达摩|Gotama the Master of Similes (1)

读尼柯耶看到很多好玩的比喻……零散记录一些,可能(hopefully)会有后续。
Came across many interesting similes when reading the nikayas…jotted down some of them. Hopefully there will be follow-ups.

  • DhP.3.2(34):法句经·心品|Dhammapada·Mind
    心 – 鱼|mind – fish
    就象把鱼从水栖处取出,掷于干地上(会跳动)一般,此心会甚至这样颤抖不安。因此应该避免诸情欲的境界。(禅世界译)
    Like a fish thrown up on dry land, pulled out from its watery home, the mind is agitated, one ought to throw off the sway of Māra. (Bhikkhu Ānandajoti)
  • MN10:念处经|Satipatthana Sutta
    身体 – 谷袋|body – sack
    犹如两边有开口的袋子放置满满的种种谷物,即:山米、红米、绿豆,豌豆,胡麻,白米,有眼的男子倒出它后能观察:“这些是山米,这些是红米,这些是绿豆,这些是豌豆,这些是胡麻,这些是白米。”同样的,比丘们!比丘观察此身从脚掌底往上,发梢往下,皮肤所包覆充满种种不净的:“此身有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠子、肠间膜、胃、粪便、胆汁、痰、脓、血、汗、脂肪、眼泪、油脂、唾液、鼻涕、关节液、尿。”(庄春江译)
    “… just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’ in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’” (Bhikkhu Thanissaro)
  • MN63:摩伦迦小经|Cula-Malunkyovada Sutta
    本体论纠结|ontological struggles
    “摩伦迦子,如果有人这样说: ‘如果世尊不为我解说 “世间是常” 、 “世间是断” 、 “世间有边” 、 “世间没有边” 、 “生命和身体是同一样东西” 、 “生命是一样东西,身体是另一样东西” 、 “如来死后还存在” 、 “如来死后不存在” 、 “如来死后既存在也不存在” 、 “如来死后既不存在也不是不存在” ,我便不会在世尊座下修习梵行。’ 摩伦迦子,这人将会直至命终,如来也不会为他解说这些问题。
    “Malunkyaputta, if anyone were to say, ‘I won’t live the holy life under the Blessed One as long as he does not declare to me that “The cosmos is eternal,” or “The cosmos is not eternal,” or “The cosmos is finite,” or “The cosmos is infinite,” or “The soul & the body are the same,” or “The soul is one thing and the body another,” or “After death a Tathagata exists,” or “After death a Tathagata does not exist,” or “After death a Tathagata both exists & does not exist,” or “After death a Tathagata neither exists nor does not exist,”’ the man would die and those things would still remain undeclared by the Tathagata.

    “摩伦迦子,就正如一个中了箭的人,那支箭涂上了剧毒,他的亲友找来一位医生为他治疗箭伤。但他这样说:‘如果我不知道射伤我的人是刹帝利、婆罗门、吠舍还是首陀罗……是什么姓名、什么种族……是高、是矮还是中等身材……是黑肤色、棕肤色还是黄肤色……住在哪个村落、哪个市镇、哪个都城,我便不会把箭拔出来。’‘如果我不知道用来射伤我的武器是弩还是弓……弓弦是植物所造还是筋腱所造……箭身是芦苇还是其他植物……箭尾是鹫、鹭、鹰、孔雀还是鹳的羽毛……箭身用母牛筋、水牛筋、鹿筋还是猴筋来缠绕……箭头是石、铁、木、兽角还是兽齿,我便不会把箭拔出来。‘摩伦迦子,这人将会直至命终,也不会知道这些答案。”(萧式球译)
    “It’s just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would say, ‘I won’t have this arrow removed until I know whether the man who wounded me was a noble warrior, a brahman, a merchant, or a worker…the given name & clan name of the man who wounded me…whether he was tall, medium, or short…whether he was dark, ruddy-brown, or golden-colored…his home village, town, or city…whether the bow with which I was wounded was a long bow or a crossbow…whether the bowstring was fiber, bamboo threads, sinew, hemp, or bark…whether the shaft was wild or cultivated… whether the feathers of the shaft were those of a vulture, a stork, a hawk, a peacock, or another bird…whether the shaft was bound with the sinew of an ox, a water buffalo, a langur, or a monkey…whether the shaft was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ The man would die and those things would still remain unknown to him.” (Bhikkhu Thanissaro)

  • MN39:马城大经|Maha-Assapura Sutta
    五盖 – 债|five hindrances – debt, sickness, prison, slavery, road through desolate country
    他…内心清除了贪欲……瞋恚……昏睡……掉悔……对善法的疑惑。
    He cleanses his mind of covetousness…of ill will and anger…of sloth and drowsiness…of restlessness and anxiety…of uncertainty.

    比丘们,就正如一个贷款营商而得到成功的人,清还所有债款后还有余钱来养家。当他想起这件事情时,内心便会得到欢悦、得到快乐。
    “Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and has extra left over for maintaining his wife. The thought would occur to him, ‘Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and have extra left over for maintaining my wife.’ Because of that he would gain joy & experience happiness.

    比丘们,又正如一个有病的人,身体有病痛,没有胃口,没有体力,过了一些时候他康复了,有胃口,有体力。当他想起这件事情时,内心便会得到欢悦、得到快乐。
    “Now suppose that a man falls sick — in pain & seriously ill. He does not enjoy his meals and has no measure of strength in his body. At a later time he is released from that sickness. He enjoys his meals and has a measure of strength in his body. The thought would occur to him, ‘Before, I was sick… Now I am released from that sickness. I enjoy my meals and have a measure of strength in my body.’ Because of that he would gain joy & experience happiness.

    比丘们,又正如一个被囚禁在牢房的人,过了一些时候他获释了,得到安乐,没有困苦,财物没有损失。当他想起这件事情时,内心便会得到欢悦、得到快乐。
    “Now suppose that a man is bound in prison. At a later time he is released from that bondage, safe & sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe & sound, with no loss of my property.’ Because of that he would gain joy & experience happiness.

    比丘们,又正如一个奴仆,没有自由,受人支配,不能随心所欲到处走,过了一些时候他恢复自由身,重获自由,不受人支配,可以随心所欲到处走。当他想起这件事情时,内心便会得到欢悦、得到快乐。
    “Now suppose that a man, subject to others, not subject to himself, unable to go where he likes. At a later time he is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, ‘Before, I was a slave… Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ Because of that he would gain joy & experience happiness.

    比丘们,又正如一个带著财物的人,要穿过一个辽阔的荒野,过了一些时候他平安地穿过了那个荒野,没有任何财物损失。当他想起这件事情时,内心便会得到欢悦、得到快乐。
    “Now suppose that a man, carrying money & goods, is traveling by a road through desolate country. At a later time he emerges from that desolate country, safe & sound, with no loss of property. The thought would occur to him, ‘Before, carrying money & goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe & sound, with no loss of my property.’ Because of that he would gain joy & experience happiness.

    一位比丘如果不舍弃五盖的话,他就被视为欠债、患病、囚犯、奴仆、穿越荒野那样。一位比丘如果舍弃五盖的话,他就被视为没有债项、健康、出狱、得自由身、抵达安稳之地那样。(萧式球译)
    In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. (Bhikkhu Thanissaro)
  • MN19:二种寻经| Dvedhavitakka Sutta
    牛 – 法|cow – mental qualities
    正如在雨季最后一个月,秋收的时候,牧牛人看守牛只时,要用棒杖不停来打牛,阻止、阻隔、阻截牛只闯进农田。这是什么原因呢?因为牧牛人知道,如果让牛只闯进农田破坏农作物的话,以此为因缘,自己会受到鞭打、收绑、赔钱、责骂等惩罚。比丘们,同样地,我知道不善法的过患、退堕、染污,知道善法的出离、利益、清净。(萧式球译)
    “Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap & poke & check & curb them with a stick on this side & that. Why is that? Because he foresees flogging or imprisonment or a fine or public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, & defilement, and I foresaw in skillful qualities rewards related to renunciation & promoting cleansing. (Bhikkhu Thanissaro)

我们从没去过心以外的地方|We have never been anywhere outside of the mind

从没有经验过心以外的事物。就像现在我的手指接触到「键盘」,实际上我经验到的是一些指端传来的不断变化的接触感和挤压感,以及对这些感觉的「诠释」。头脑把感觉和诠释一齐打包,贴上名为「键盘」的标签。

Never have we experienced anything outside of the mind. Just like now, when my fingers are touching the “keyboard,” what I’m actually experiencing is some changing sensations of contact and squeezing coming from the ends of my fingers, plus the “interpretation” of those sensations. The mind packages the sensations and interpretations together and labels them as “keyboard”.


也从没真正经验过「过去」或者「未来」。对过去的回忆、对未来的憧憬、担忧都是当下升起的「心行」(mental formation) 。打妄想的时候,迷失在过去或未来的时候,心都还在经验着「当下」,只不过是一种失焦的、质地比较差的当下。

Never have we really experienced the “past” or “future” either. Memories of the past, visions and worries about the future are all mental formations that arise in the present. When daydreaming, when getting lost in the past or in the future, the mind is still experiencing the “present moment”, just an out-of-focus, low-quality present moment.

空间上或时间上,从来都没离开过当下的这颗心。色受想行识,五蕴的集构筑成世界也构筑成牢笼。

Space-wise or time-wise, the mind has never left the present. The five skandhas are the “world” as well as the prison.

苦从来不在心的「外面」,苦就在当下不断展现的身心现象中。眉头皱起来是苦,腹部紧绷地钳制着呼吸是苦,时时冒出要去到哪里、要前往下一刻、要赶着做什么的冲动,亦是苦。

Dukkha is never “outside” the mind, but in the phenomena constantly unfolding in the present moment within mind and body. It’s the frowning of the eyebrow, the tightening of the abdomen and the clenching of the breath. It’s the constant impulse to go somewhere, to do something, to head toward the next moment.

把力气灌注在外面或远方,认为那里有某种名为「键盘」的本体论意义上的实体,有苦和解决苦的方法,是缘木求鱼、竹篮打水。至于认为一切都是心的幻化所以一切皆空,则是连鱼和水都不认识。

To put the energy outside or far away, thinking that there is some ontological entity called “keyboard” out there, that there is suffering and solutions out there, is nothing else but fishing in the air, or wringing water from a flint. As for asserting that everything is empty so that everything is an illusion of the mind, it is not even knowing the fish and the water.

如阿姜敦所说,
As Ajaan Dune says,

朝外送出的心是苦的集因。 
朝外送出的心的果报是苦。
看见了心的心是道。
心看见了心的果报是苦的止息。
The mind sent outside
 is the origination of suffering.
The result of the mind sent outside
 is suffering.
The mind seeing the mind
 is the path.
The result of the mind seeing the mind
 is the cessation of suffering.

这篇是听了朱倍贤老师的若干场(尤其是关于四无色定的)法谈后的体会,阐述不足或谬误之处是我的锅,all credits goes to http://whatthebuddhataught.cn/

This post is my own experience after listening to Dr. William Chu’s several Dharma talks (especially on the four formless jhanas), and it is my bad if there are any deficiencies or errors. All credits goes to https://sites.google.com/site/linjuchanyuanjian/

 (2021.03.01)

Translated with http://www.DeepL.com/Translator with amendments.