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非道之道 The Path That Is Not A Path

导读:Part 2: Walking The Path 第2篇:行道2-3. Stages of Practice 修学阶段  2-3-1. The Path That Is Not A Path 非道之道  When we create the cause by meditating, the mind becomes peaceful as a result. For example, we rec...

  Part 2: Walking The Path 第2篇:行道

  2-3. Stages of Practice 修学阶段

  2-3-1. The Path That Is Not A Path 非道之道

  When we create the cause by meditating, the mind becomes peaceful as a result. For example, we recite the word Bud-dho. I used to do this: inhaling, Bud, exhaling, dho. While doing walking-meditation one recites Bud-dho with every step, walking in accordance with the breathing. These things create peace because it is done slowly. After that, I met a teacher from the North named Sow, who told me that one cannot climb a tree from the top, that one has to start at the roots. He taught me to count 1-2-3 until ten and back again 10-9-8 until one. He said this is beginning at the beginning. This is another way of following the breath; inhaling say one. Exhaling say two, etc., the only difference is the words you use. The principle is the same : to follow the breath in and out. Besides this, he taught that this method of counting was sacred ; if one was cut by a knife, he said to restrain oneself and count 1-2-3 until 10, back and forth. It would override the vein to stop bleeding. While travelling, ghosts would shrink back and be afraid. He taught many other things.


  Next, I recited Samma Arahant, another thing that this teacher taught. I've done these things and I became peaceful, I sat in peace. One tends to fall asleep while practicing because it is done slowly and with the eyes closed, walking-meditation is done in the same way.

  接着,我练习这位导师教的另一方法,改成念“正觉-阿罗汉(Samma Arahant)”。这些方法我都练过,且心变得平静,我可以平静地坐着。练习这种方法时会想睡觉,因为练习速度是缓慢地而且眼睛是闭着的,经行也一样走得速度很慢。

  Next, I went to Udorn province, that's where I got the method of rising and falling. Breathing in, one thinks rising and breathing out, one thinks falling. Following the breath again, same as before. These methods are all the same; they're all connected with breathing. When doing walking-meditation, one thinks lifting, going, lowering; touching, pressing etc. Doing this, they say, you get knowledge, that's what they say ; you get this and that. Well, I've done it and frankly speaking, it's just guessing, prediction and conjecture, but it's good anyway.

  后来,我到乌董 (Udorn) 省去,在那里我学到起-落的方法。入息时,心里忆念‘起’,出息时,忆念‘落’。和以前一样又是跟随着入出息。这些方法都一样,都与入出息有关。当经行时,心里忆念‘举起’-‘前进’-‘放下’-‘触地’-‘按下’等。他们说这样练习可以得智慧,他们就是那么说的:你可以得这个、得那个…。好吧!我照着方法去练习,但是坦白说,那种种说法只是一种猜想、预测和推想而已,不过,这毕竟还是个好方法。

  What I've been saying, to sum up, it's all about watching the breath and it makes one peaceful. Even ANAPANASATI is a method to look at breathing. To sit and watch the in-breath, the out-breath, knowing short, long, coarse and refined. The more you watch it, the more refined it gets. One gets caught up in the breathing and sits with one's body all stiff, sitting there being peaceful. One gets caught up in peace and doesn't know the breath. The words 'caught up' are easy to understand, they are the equivalent of the word delusion.

  总之,我前面说的那些方法都是去观照入出息,而使人达到平静。即使是安那般那念(入出息念, Anapanasati )也是个观入出息的方法。坐下来观照入息、出息,并且觉知入出息是短、长、粗或细。你越观照它,气息就会变得越微细。你会被入出息所缠缚并且身体僵硬不动地坐着,坐在那里并感到平静。你会被那种平静所缠缚而没有觉知入出息。“缠住(caught up)”这个字一看就明白,那和“迷惑”是一样的东西。

  I've done these methods and I'm able to teach it to others, if anybody wants it, I can really teach the method to concentrate, sitting stiff. But it is peace under the influence of delusion, peace due to Moha, it's not peace due to wisdom. According to my understanding, these methods are not the teaching of the Buddha.


  In the days that prince Sidhartha was not yet Enlightened, he studied with the 2 hermits Alara and Uddaka until he attained the 7’ and 8" absorptions and he could enter and come out of Jhana as fast and skilled as his teachers. But he still had suffering because he was still thinking about people, liking this one and disliking that one. On seeing a form with the eye or hearing a sound with the ear, he would sometimes be glad and sometimes be sad. Even without hearing or seeing anything, he would still think about his wife and his son, think about the palace, his wealth or the ladies in waiting ; this shows that there was still suffering. This is called knowing from memory, comprehension but it is not yet realising, real knowing, it's not the path to transcend suffering. When he asked his teachers, they told him that that was all the knowledge they had to teach, so he said goodbye even though his teachers wanted him to stay and help teaching. Prince Sidhartha had strong aspiration to extinguish suffering so he left them. He practiced many methods : holding his breath, fasting, not drinking water, keeping silent etc. Sometimes he would eat an extremely small amount of food and his body got weak and thin, just skin over bones, it was hard to move about. This indicates that these practices existed before the time of the Buddha and that they are not the teaching of the Buddha, they are teachings of teachers at large.


  In India were many sects. We've probably heard of them : some sects were going naked, some sects taught to torment the body by lying down on thorns, we all know that that hurts, some sects would lie down roasting on fire etc.


  If we've studied the texts, we'll understand these matters easily. For example the naked ascetics : a new born baby doesn't wear clothes either but doesn't grow up to be Enlightened. Or roasting on fire : I have seen a woman who had just given birth lying roasting on fire, drinking hot water, but defilements didn't disappear, and she was not a Noble one either. I've seen this with my own eyes, and it can be reflected on with discrimination. These things are not the teaching of the Buddha but they are views and they are practiced out of ignorance. When one doesn't know, one does those kind of foolish things. Each person behaves similar to a blind man who lost his way.


  After that, the prince realized that to practice like that is to walk a path that is not the path to go beyond suffering, so he stopped it and started to eat fruits. When the 5 ascetics saw this, they figured that the prince wouldn't get enlightened because he had given up making effort and was now indulging himself so they left him. This was a misunderstanding. Those of us who have studied know this well. What I'm telling you now, is what teachers have told me, it is knowledge from memory.


  When the prince practiced by himself, his body and speech were secluded but his mind was not yet secluded. Then he met Miss. Sujata who was praying to the gods with an offering of rice - this shows that praying is something that existed before the time of the Buddha. Having said this much, it should be clear to someone who is clever that making merit, being generous, keeping precepts and practicing tranquility-meditation, are not the teachings of the Buddha. But performing good actions assist and support, they're better than bad actions ; it's better to want merit than it is to have evil desires, but it is only just called good actions because it can't yet extinguish suffering.



  I'm telling you this in order to make you understand what is appropriate and what isn't. Some of you may not believe it, some of you may say that one needs to do things step by step, one has to accumulate virtuous qualities ; you may think like that, but somebody with wisdom will understand.


  We have come here to practice Dhamma, so may you all make yourself into a kind of rice : the kind that has full and fat grains ; when they're planted, they sprout easily. If you are a small, thin ricegrain, you'll sprout slowly and if you are like husk, you won't come up at all - that's how it is!


  So determine to listen, in order to understand, to know through memory, to comprehend, to realize and to truly know.