更新日期:2012/10/21 00:10:40
學習次第 : 進階
什麼是真正的修持？
阿尼強帕的筆記之四：大寶法王開示
第十七世大寶法王噶瑪巴烏金欽列多傑
這篇開示是一位在印度長年學習佛法的阿尼提供給本站的英文筆記，由【噶瑪噶舉中國論壇：www.karmapa-chinabbs.com】翻譯、整理、校對，供養大家參閱，願來自尊貴法王的每一字一句都將啟發與指引我們。
英文筆記提供：阿尼強帕
中文翻譯：噶瑪噶舉中國論壇翻譯組 Dorophy101
2005年6月15日
于印度達蘭薩拉 西布哈利 上密院
15th June, 2005
Gyuto Ramoche Monastery, Sidhbari, Dharamsala, India.
所有世界上不同的精神傳統都存在著某種形式的對神的信仰，我們向神表達自己的崇拜和敬仰。這些神祗或者有著切實的物質形態，另一些則更像是一種抽象的能量形式。似乎大部分的精神傳統都會有它們特別的一套神聖的、可供禱告的儀軌或者經文。藏傳佛教中，也有著大量的經文、儀軌，經由諸多崇高的大師一直傳承下來，他們為我們留下了經典和儀軌，讓我們去學習和祈禱。
In all the various spiritual traditions of the world there exists some belief in some form of divinity to whom we express our adoration. This divinity may be in a tangible physical form or a more abstract energy form. It also seems that in most spiritual traditions there is a particular set of texts or scriptures which are honoured and offered prayer. In Tibetan Buddhism there are a large number of scriptural texts that have come down through various spiritual beings who have left them for us to study and supplicate.
假設在宗教傾向上我們都是平等的，我們應該謹記在心的是，我們在精神上的修持應該對我們產生積極和美好的影響。雖然通常，我們的確投入了大量的精力修行，但卻只是在外相上看上去很神聖而已。更有甚者，歷經多年這些修持都只是影響了我們的外相，卻沒有對我們的心靈產生真正的影響。我們不應該被這些外表所矇騙，事實上這些外相之下缺乏真正的智慧的增長。
Given that we are all equal in our spiritual inclination, we should bear in mind that our spiritual practices should have impacted on us in a positive and good way. Often though, it seems that we are just spiritual in our outer appearance and the amount of energy that we actually put into our spiritual practices. Further, over the years it still seems to be in outer appearance rather than having really made some impact on our minds. We shouldn’t be deceived by these outer expressions that are in fact devoid of true intellectual development.
有時候，我們的外在修持的確是真實的。通常由於一些特別的外部環境或者外緣，我們會比其他時候更有宗教傾向。但無論如何，如果我們一直在等待有利的環境來激發我們的神聖行為，我們又怎麼能夠期望會真的變得神聖呢？如果只是一天幾個小時，還要視乎外緣如何，那些修持的利益又怎麼能夠深植於內呢？
Sometimes its true that our external practices are real. Often due to exceptional outer circumstances or external conditions that we are more spiritually inclines than at other times. However, if we are always waiting for favourable circumstances to trigger our spiritual behaviour then how can we ever expect to become truly spiritual? If its just a couple of hours a day and due to external conditions, how can the spiritual values become deeply embedded?
談到修行吸引人的地方，是它在我們生命中的各個領域都提供了神聖的、有益的修持。我們的整個生命，每一天都變得殊勝起來，而我們的心態在日常生活中，自然而然會漸漸變得更健康。
When we talk about engaging in spiritual practices, it should mean that is serves spiritual and beneficial practices in all areas of our lives. Our whole being becomes spiritual everyday and our mind’s outlook becomes naturally wholesome continuously on a daily basis.
有一點很重要，應該謹記於心的是：如果只是等待著一些殊勝的情況發生，然後在這種魅惑之下，做一些所謂神聖的行為，這樣就好比是沉迷於酒精的狀態——當事情變得糟糕，一個人開始喝酒，在酒精的影響下憂慮和麻煩都止息了，但是當酒精的影響一旦消失，平常的真實狀況又再一次地出現——這就像是等待殊勝的情況發生。因此最好能夠保證連續的修行，這樣才能夠在心靈的覺悟和調伏上，帶來持續性的進步。你們的修行應該是負責的且可信賴的，如此心靈才可以變得穩定，充滿仁愛、慈悲和寧靜。
It is important to bear in mind that simply waiting for spiritual circumstances to arise and then, under it’s spell, doing certain spiritual activities, is likened to indulging in substances such as alcohol etc. When things get rough one drinks, then, under the sway of alcohol the cares and troubles cease but when the effect wares off then once again the daily reality reveals itself. This is like waiting for special circumstances to arise. It would be better to maintain your spiritual practices continuously so that there will be constant progress in the mind of awakening and in taming the mind. Spiritual practice shouldn’t just be once in a while. Your spiritual practice should be accountable and reliable so that the mind becomes stable in the qualities of love, compassion and tranquility.
為了使生命變得全然殊勝，你需要把修行變成一個持續的習慣，每日都堅持，尤其是在面臨諸多障難和干擾生起時。
In order for one’s life to become completely spiritual you need to make a constant habit of spiritual practice, maintaining it daily and especially in the face of the numerous obstacles and hinderances that arise.
我們在修行道路上的主要障難就是：我們信賴著一種幻相，過於強調我們此生行為的重要性。我們的思想受到這樣的禁錮，因而看不到有其他的選擇。任何與此不同的觀點對我們完全沒有作用。
The main hinderance on our path is the reliance we place in the illusion of the importance of the activities of this life. We are so locked into this way of thinking that we find it almost impossible to see any other alternatives. Any other view cannot even make a strike!
過去所有偉大的上師都曾同出一辭地告訴我們，除非我們能完全地放棄這個幻相，認識到此生的虛幻，我們才能真正認識到佛法的真相。放棄幻相之前，我們無從看到佛法的真相。
In the past all the great masters in one voice used to say that until we’ve given up the illusion of the reality of the futility of this life totally then we can’t really turn our minds to the reality of the Dharma. The Dharma until then is completely oblivious to such people.
但是一開始，我們仍然需要變得非常務實，並盡我們的最大努力進入道。我們慢慢地開始，系統地通過增加越來越多的修行，而逐漸減少世俗的事務。
Initially though, we need to become very realistic and enter the path as best we can. We start by slowly and systematically compromising the activities of this life with more and more spiritual practicies.
同樣的，考慮到我們對此生幻相執著的一貫模式，如果我們試圖一次將所有東西通通拋棄，並不見得會為我們的未來帶來很好的結果。因此我們需要稍稍作出妥協，每次放棄一點世俗需求，慢慢逐漸地、持續地在我們的日常生活中加入精神元素。
In the same line, given our habitual pattern of clinging to the illusion of this life, if we try to renounce everything all together and at once then it probably won’t work out well for our future. We need therefore, to strike a compromise and give up a little at a time thereby integrating truly spiritual elements slowly, gradually and consistently into our day-to-day lives.
為了在我們的生命中鋪下真正的修行之路，我們必須在當下就非常明確：無論我們從事什麼世俗的行為，它們都無法帶來任何長久或者究竟的快樂。這就是修行背後顯著的本質和意義。我們說真正無偽的修行，不應是隨大流之所為，當一個人知道是什麼促使他承擔起修行的責任時，真正無偽的修行應該是一種全然的喜悅。修行的基礎，就是破除對此生幻相的執著——所以，破除它吧！
In paving the way for true spiritual practice to take place in our lives, we need to be very clear right now that no matter what or in the name of any worldly activity, it can never bring any long lasting or substantial happiness. This is the striking reality and meaning behind embarking on spiritual practice. This, so called genuine practice, is not just going along with the flock but generates utter joy because one knows whats impelling one into undertaking genuine spiritual practice. The basis then, is breaking through the fixation on the illusion of this life……so break through!
這裡有一個故事。這個故事並不是我編造的，只是我稍稍整理了一下，複述給大家。從前，有一位偉大的上師，在古印度四處雲遊，一次他在路上遇到了一個正在繞塔的人。他就問那個人正在做什麼，那個男子說自己正在通過繞塔修行佛法。這位偉大的上師回應道：“如果你能夠去修法就更好了。”這句話使那個男子停了下來，他想：“如果我現在做的不是修法，那什麼才是呢？也許我應該去學習儀軌，那應該就是修法了吧？”於是，他開始去學習儀軌。
Here’s another story. It’s not made up by me but rather just slightly edited and re-told. Once upon a time there was a great master who went wandering through ancient India and along the way he met a person who was doing korwa (circumambulations) around a stupa.. He asked him what he was doing and the man answered that he was practicing the Dharma by doing korwa around the stupa. The great master responded by saying that it would be better if he was practicing the Dharma. This caused the man to stop and think, ‘If this is not spiritual practice then what is? Maybe if I study the texts, this’ll be spiritual practice?’ So he undertook the study of texts.
那位偉大的上師又出現在那個男子的面前，問他正在做什麼。男子回答他正在學習經文。上師再次說：“這很好，但是如果你能夠修法就更好了。”這個回答把那個男子搞糊塗了，他問自己：“到底什麼才是法呢？”他猜想，也許是指禪修吧。禪修一定就是修法了，於是那個男子開始了禪修，並開始思維大師教授中的深意。
Again the great master came upon him ad asked him what he was doing. He answered by saying that he was studying the scriptures. The master again replied that this was good but it would be better if he was practicing the Dharma. This caused the man to become very confused, and he asked himself, ‘What is the Dharma?’ He thought it might mean to meditate. This must be the practice of Dharma and so he undertook meditation and reflected on the wisdom of the teachings.
那位偉大的上師又一次見到了那個男子並問他在幹什麼？男子回答他正在禪修，但大師再一次對他說：“嗯，很好，但是如果你能修法就更加好了。”
Once again the great master saw him and asked him what he was doing? He told him that he was meditating but again the master said, ‘Hmm. That is good but it would be better if he could practise the Dharma.’
那個男子變得為難又糊塗，於是他請求那位大師告訴他，到底什麼是修法？這位上師回答道：“修法就是放開對此生幻相的執著，並對此生的幻相生起完全的出離心。一旦你體驗到真正的厭離，你所做的一切都是在修法，在此之前，你做的都僅是外在的修持。”
The man was so confounded and confused that he asked the master to please tell him what then is the practice of Dharma? The master replied, ‘It is letting go of the clinging to the illusion of the reality of this life and developing total revulsion to the illusion of the reality of this life. Once you experience true renunciation then every activity you undertake is the practice of Dharma. Until then everything is just outer practice.’
因此，我們應該開始反觀生命的真相。通常，由於一霎那間的靈光閃耀，一開始我們看起來修得很不錯，但事實上，我們並沒有真正的放棄我們的妄想，所以我們的修持重新落入對此生幻相的執著。我們的修行變得庸俗，被希望獲得名氣或者其他世俗利益的欲望所染汙。我們必須擺脫這些態度，這是修持的根本。我們必須放棄所有的欲望和執著，並對輪回的幻相徹底生起厭離。
So we should begin to oppose the reality of this life. Usually, due to momentary inspiration and initially, we seem to be doing very well with our practice but in fact, we haven’t really given up our illusion to reality. Thus, our practice falls back into attachment to the illusion of the reality of this life. Our practice becomes ordinary and contaminated by the wish to become famous or other worldly interests. We have to become rid of these attitudes. This is the very root of practice. We have to let go of any desire or attachment and develop total renunciation to the illusion of samsara.
如果一個人對如何進入精神修持之道抱有以上的觀念，他就能夠感召到諸佛的加持與妙成就（神通）。（注：siddhis,梵文，音“悉地”，意譯‘成就’或‘妙成就’，此詞為密教所常用。通常指修持密法之後所獲得之種種妙果。）通過他們的加持與殊妙的幫助，我們就可以慢慢脫離世俗的誘惑。如果通過真實的加持能夠為一個人帶來自由與解脫，諸佛的妙成就便可以對他產生影響，但如果這個人不能放棄對幻相的強烈執著，那就什麼都不會發生。如果你仍然堅信幻相多於加持，那麼加持將不起任何作用。無論你被什麼所阻礙，你需要對加持力有完全的信心，因此你必須完全信賴諸上師的加持，而非信賴你的妄想。
If one has this notion in their approach to spiritual practice then one can call upon the blessings and siddhis of accomplished Enlightened Ones. Through their blessing and miraculous intervention we can become free of worldly trappings. If some of the truth of the blessing transfers one into freedom and liberation then the siddhis can take effect but not if one hasn’t given up strong attachment to the illusion of reality. If you still trust the illusion more than the blessing then it won’t work. You need to have complete faith in the blessing and not what you are stuck in. You must therefore, rely completely on the blessing of the masters and not on the illusion.