Dharma Leaf 心念住的逻辑 by 朱倍贤|The logic of Mindfulness of the Mind by William Chu

截取自20210327开示。
Excerpted from the 20210327 dharma talk.


我们今天讨论心念住,一个原因是因为之前有一个同修提到的一个好的问题,那就是受念住跟心念住的差别在什么地方?简单的来讲受念住,你看它的步骤是——体验喜、体验乐、是了解心行,是令心行祥和。它这个里面的逻辑是去关心滋养你身心的那个喜跟乐,去关心这个喜乐的品质,去关心你是用什么样的方式在享受、在吃这样的一个食物。透过调整那个喜乐的品质,透过你吃、透过你享受这些喜乐的动作,慢慢的帮助自己趋向不饥饿,慢慢的帮助自己去越来越靠向省力、高品质的受用的方法,这是受念住它趋向涅槃的方法。
One of the reasons we are discussing Mindfulness of the Mind today is because a friend mentioned a good question earlier, that is, what is the difference between Mindfulness of the Feeling and Mindfulness of the Mind? In simple terms, the steps of Mindfulness of the Feeling are, experiencing joy, experiencing happiness, understanding mental fabrication, and calming mental fabrication. The inner logic is to care about the joy and happiness that nourishes your body and mind, to care about the quality of that joy, to care about in what way you are enjoying and eating such a food. By adjusting the quality of that joy, by the actions of eating and enjoying these joys, you slowly help yourself to become less hungry, and slowly help yourself to rely more and more on the labor-saving, high-quality method of eating. This is how Mindfulness of the Feeling directs toward nirvana.

那么心念住呢?心念住,它从一个角度讲,它很像是你在练习你的内心的肌肉。我们人身体的这个肌肉,它隐藏着很多的记忆,隐藏着很多的惯性。好比说你脸部的表情,我们每一个人在思考、在讲话,感觉微微的在皱眉头,因为你在用你的心。这个在用你的心,你在费心力的时候,它会有一个程度的去牵引你身体里的肌肉。然后你制造出来的皱纹有多深,在皱眉头时候皱的多深,它一个程度上反映出你耗心神耗得有多用力。不只是皱眉,甚至你内在经常感觉到的压力感,那个重量、那个担心。
And what about Mindfulness of the Mind? In one way, it’s very much like you’re practicing the muscles of your mind. The muscle in our body holds a lot of memories, a lot of inertia. It’s like the facial expression. When we’re thinking, talking, we can feel a slight frown, because we’re exerting our mind. When you use your muscle of your mind, it will have a certain degree of traction on the muscles of the body. To some extent, the depth of the wrinkles you create, when you are frowning, reflects how hard you exert your mind. Not only the frown, but also the feeling of stress you often feel inside, that weight, that worry.

你看那个表达法——担心。什么叫担心?担心就是心变得有重量了,所以你必须要担起它来,你必须扛着它。你开始感觉到这种压力感,开始感觉到苦了,那是为什么呢?那是因为你的心的肌肉,被你皱成了什么模式。就好像说你皱起眉头来,你的脸部会有紧绷感,你的脸部会有苦受。同样的,当你把你的心皱起来的时候,当你用某一种方式在心的层次上用力的时候,你会制造苦迫,你会制造压力,你会制造重担。这个就是苦,它制造的过程。
Look at that expression – worry: carrying the mind. What do you mean by worry? Worry is when the mind becomes weighty, so you have to carry it, you have to shoulder it. You begin to feel this pressure, to feel the dukkha, and why is that? That’s because the muscles of your mind are wrinkled into a certain pattern by you. It’s like when you frown, your face will feel tight and your face will suffer. In the same way, when you wrinkle up your mind, when you exert yourself in a certain way on the level of the mind, you create suffering, you create stress and burdens.This is the process of creating suffering.

所以心念住它的逻辑就是,它透过你不断的去去除掉所谓的盖障,去除掉那些不正确的使用肌肉的方法,所以让你的心能够变得清朗,能够变得没有皱纹,能够变得没有依赖,能够变得舒坦。慢慢的把那个制造痛苦的坏习惯改掉,就是这么简单。
So the logic of Mindfulness of the Mind is that by constantly removing the so-called hindrances, by removing those incorrect ways of using the muscles, your mind can become clear, wrinkle-free, unattached, and soothed. Gradually correcting the bad habit that creates suffering. Just that simple.

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 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.