Part 2: Walking The Path 第2篇：行道

　　2-3. Stages of Practice 修学阶段

　　2-3-6. ALL TREASURES ARE WITHIN : BE ABLE TO SORT THEM OUT 本有家珍?犹欠筛在

　　2-3-6-1. Ordinary Beings and Noble Ones 凡与圣

　　(GHOSTS AND ANGELS 鬼与神)

　　When seeing things like this, we might come to a new understanding concerning the beliefs we hold. What, for example, does the word ’ghost’ mean ? A ghost is someone who thinks, speaks and acts bad. And an angel is someone who thinks, speaks and acts well. What people generally understand is another thing. But in reality, if we take a look at the way we use (Thai) language, we’ll see the sharpness of the people in the old days who really knew and we’ll understand things in the right way. For example, we call some children who are hard to teach and only think in evil ways, ’little demons’. Even of older people it is sometimes said that they are like demons. This is just convention ; the one who calls somebody else a demon has never seen a demon oneself. We should understand convention properly in order to really understand the Dhamma.

　　当我们能这样如实知见事物时，就会对我们所信受的一些想法有一个全新的理解，例如，所谓“鬼”是什么意思呢？鬼是指心起邪念、口说坏话与身作恶行的人。而神是指心起正念、口说好话与身作善行的人。一般人的理解都不是这么回事，但实际上，假若我们看一看我们使用语言(泰语)的方式，我们就会看到那些如实真知的古人们的锐智，并且能够正确地了解各种事物。举例来说，我们称一些刚强难化且尽起歹念的小孩为“小恶魔”，乃至年纪大点的人有时也会被叫作恶魔。这仅是个世俗的假名，那个叫别人为恶魔的人自己从未亲眼见过恶魔。我们应当彻底地了解世俗假名，这样才能真正地了解法。

　　People from the past taught that heaven is in the heart, hell is in the mind and so is Nibbana ; this is right but we don’t look within and won’t accept it. Other than that, it was taught in the old days that the treasures of heaven and Nibbana are the treasures of human beings. The treasure of a human being refers to the treasure of being a human being, of not being an animal. The treasure of a human being is wisdom, knowing how to think, remember and cultivate ; animals can’t do this. But what is interesting is that some people have a human body but their minds might be minds of animals, hungry ghosts, hell beings or thick-headed demons. That’s how it is ; some people have human faces but their minds are the minds of angels or gods. Not only that, but they also are able to be a Noble one.

　　古人教导说：「天堂在心中，地狱在心中，涅槃亦如是。」这是正确的，但我们一般人没向内看，因而不能接受。此外，古时候也有教导说：「天堂及涅槃之宝是人类的珍宝。」所谓“人类的珍宝”是指我们生而为人而有别于畜牲的特殊宝藏，这个珍宝就是智能、懂得思考、记忆及修养等，畜牲是没办法做这些事的。但有趣的是？！有些人有人的身体，但他们的心却可能是畜牲、饿鬼、地狱众生或笨魔的心，事实就是如此！反之，有些人有人的脸蛋，但他们的心却是天人或天神的心，而且不只如此，他们也能成为圣者。

　　(ANIMALS 畜牲)

　　What do we understand an animal to be ? When we try to understand, we’ll see that it is convention again. Animals don’t wear clothes because they don’t have shame. If people think, speak and act in evil ways, without shame, they are called animals. It’s their minds that are animals, not their bodies. These kind of animals don’t have a sense of shame because they don’t see their own minds.

　　When one isn’t ashamed to oneself, how can one feel shame towards others ? That’s why this kind of mind is the mind of an animal, it’s the mind of a hungry ghost, of a hell-being and of a thick-headed demon.

　　我们了解的畜牲是什么？如果我们认真去了解的话，就会明白那也是个世俗假名。畜牲没穿衣服，因为牠们没有羞耻心；所以，一个人如果心起邪念、口说坏话、身作恶行，又没有羞耻心，那就叫做畜牲，这主要是指他们的心是畜牲心，而不是指他们的肉体，这一类的畜牲没有羞耻感，因为他们没看见自己的心。当一个人面对自己时都不觉得羞耻，他面对其他人时怎么会感到羞耻呢？所以说这类的心是畜牲心、饿鬼心、地狱众生心和笨魔的心。

　　(THICK-HEADED DEMONS 笨魔)

　　According to the books, thick-headed demons are weak and cowardly beings, but I say that these demons are beings that are far, very far away from the teachings of the Buddha. Even when we try to teach them and are close to them, they don’t hear because they’re far from the truth, they don’t know how to practice. When they are taught they don’t accept it ; on being told to do something, they won’t do it ; tell them how to develop awareness and they won’t do it, they just think about other things and when one explains the Dhamma to them, they haven’t got a clue.

　　依经典而言，笨魔是指懦弱瞻小的众生，但我认为笨魔是指离佛陀教导远之又远的众生。即使我们想要亲近并教导他们，他们也不会听，因为他们远离真理，而且也不晓得怎么修行。好心教导他们，他们不接受；要他们做什么事，他们不做；教他们如何培养觉性，他们不练，他们只想要其它的东西；有人跟他们说法，他们听得毫无头绪，这样的人就叫做笨魔。

　　The Dhamma has arisen in my mind but I don’t talk like the books. The Dhamma is the supreme attainment for human beings, ordinary human beings don’t have the opportunity to understand it, unless they follow the procedure, that is first to train in developing awareness until it is firm and steadfast and destroys deluded views. Then knowledge will come.

　　法已在我心中现起，但我的说法和经典不同。法是人类至高无上的成就，一般凡夫不可能了解法，除非他们依循次第来修学，也就是：首先要练习培养觉性，直到觉性坚固且稳定，而破除迷惑知见，那么智慧就会现前。

　　(HUNGRY GHOSTS 饿鬼)

　　Let’s have a look at hungry ghosts. It is said that no matter how much a hungry ghost eats, he or she is never satisfied. Even monks and novices can be like this : having eaten in the eating hall is not enough ; some sneak off to their huts to eat some more ; this type of monk or novice can be taken to be a hungry ghost. I’ve seen this behaviour with my own eyes. When I was a novice, I once saw a monk mischievously hold back sweets and fruit to eat in his room, even though he had no ownership over it. These are characteristics of a hungry ghost. One can have the body and face of a monk and wear brown robes but one’s mind can be a hungry ghost. Physicly there is a person but mentally there is a hungry ghost, a ghostly person. Another characteristic of hungry ghosts is that they are liable to decieve others. So there are many types of hungry ghosts ; their minds have accumulated heaps of various defilements.

　　让我们来看看饿鬼，据说饿鬼不管吃多少，都不会满足。但是，和尚和沙弥也可能这样喔？！有些人在斋堂用完斋之后还是觉得不够，偷偷溜回他们的茅蓬再吃；这类的和尚或沙弥可以说就是饿鬼，我自己就亲眼见到这样的行径。当我还是个沙弥时，有一次看到一个和尚有犯意地带一些甜点、水果回自己寮房吃，而且那些东西不是他的，这些就是饿鬼的特性。一个人可能有着和尚的身和脸且穿着袈裟，但他的心可能是饿鬼心，从身体来看是个人，但从心理来看是个饿鬼，一个像鬼的人。饿鬼的另一特点是他们很会骗人。所以，饿鬼有很多种，他们的心里满满的都是各种烦恼。

　　In reality, the mind or life is something clean, bright and peaceful but there are plenty of defilements that suck and stick to it, which make it dark and blind : a hungry ghost !

　　话说回头，实际上我们的心或生命是本自清净、光明与平静的，然而现在却有很多烦恼吸住它、黏住它，使它变得黑暗、盲目，这就是个饿鬼！

　　(HELL-BEINGS 地狱众生)

　　Having talked about hungry ghosts, we’ll talk about hell-beings next. Hell-beings are people who easily get angry, they are anxious, agitated and restless. These characteristics could also be ascribed to a mange dog. A mange dog, no matter where it lays down, has an itch all the time and it keeps running around in the most pitiful way, it can’t stay where it is ; wherever it lays down it is not at ease.

　　谈过了饿鬼，接下来我们来谈谈地狱众生。地狱众生是容易生气的人，他们是焦虑、激动与不安的。这些也是癞皮狗的特性，癞皮狗不管牠躺在哪里，随时都在痒，并且会很可怜地不停转圆圈，它不能安住在此地当下，不管躺在哪里都不舒服。

　　Let me compare it with someone developing awareness ; it’s not long and one goes to chat with this and that person, the mind is like a mange dog, like a hell- being. Don’t accuse me of insulting when I talk like this. I’m just speaking the truth. Ponder this well and don’t make yourself into a hell-being or animal, don’t allow anger or hatred in the mind.

　　容我用这个来比喻某种培养觉性的人：他们练没多久就会去找这个或那个人闲聊，心像癞皮狗、像地狱众生一样。请勿责怪我这么说是种侮辱，我只是说实话而已，请仔细深思，不要让自己成为地狱众生或畜牲，不要让气愤或仇恨留在心中。

　　The characteristics of feeling agitation when reproved and seeking out those who speak to one’s liking, are the characteristics of a hell-being, an animal and someone who doesn’t have a peaceful mind, the mind is hot all the time. What is even more pitiable is that a mange dog won’t accept help, even when we mean well. To give an example ; if you see a mange dog lying in the cold, try giving it a nice warm blanket : it won’t accept it and will even run off. People are the same : I know plenty of people who don’t accept teachings that are beneficial - just like a mange dog. Whoever is intelligent understands these comparisons. One shouldn’t let oneself or one’s mind become a mange dog ; we must determine to practice to the utmost and develop awareness, and be the number 1 rice ; then we will have the treasures of a human being, of heaven and of Nibbana. Don’t wait for these things to be given by a ghost or an angel, don’t even wait for the Buddha to bestow them on you.

　　受到责备时，心激动不安与寻求说自己好听话的人，这是地狱众生、畜牲和心不平静之人的特征，他们的心随时是火爆激动的。更可怜的是，癞皮狗不会接受帮助，即便我们是善意的。举个例子来说，假若你看到一只癞皮狗躺在地上，天气寒冷，于是给牠盖上温暖的毛毯，牠但不会接受，甚至还会跑开！我们人也是一样，我认识许多人，他们都不接受有益的教导，就像只癞皮狗！聪明的人一听就会了解这些比喻。我们不该让自己或自己的心变成癞皮狗；我们必须下决心尽最大努力去修行并培养觉性，要做第一等级的稻米，那么我们就会得到人类的珍宝——天堂与涅槃。不要等待鬼神会给你这些东西，甚至也不要期待佛陀把它们赠送给你。

　　The first level of effort that we have to make is to build up awareness throughout our lives. If we don’t develop awareness ourselves, we won’t see, know and understand.

　　我们必须做的第一阶段努力是：在日常生活中培养觉性。如果我们不自己努力培养觉性，就不会看见、知道与了悟。

　　(NOBLE ONES 圣者)

　　When awareness is complete, one sees, knows and understands; it is called seeing for oneself, understanding by oneself and one is a real follower of the Buddha, a Noble one.

　　当觉性圆满时，就会看见、知道与了悟；这叫做自己亲见及自己亲自了解。而且这样的人才是真正的佛弟子，才是圣者。

　　We chant in the verses about the disciples of the Buddha : SUPATIPANNO BHAGAVATO SAVAKASANGHO, which means : the group of disciples of the Blessed one, practice well. To practice well indicates being a true follower and a Noble person. All of us, including laypeople can be Noble. Someone who practices is a follower, however many. UJUPATIPANNO BHAGAVATO SAVAKASANGHO means the group of disciples of the Blessed one, practice straightly. To practice straight means straight in line with the Buddha’s teachings, in line with the group and in line with one’s actions ; not just following one’s moods, not lazy, desirous and easily angered and carried away.

　　我们用诗偈来赞颂佛陀的弟子：“Supatipanno Bhagavato Savakasangho”，意思是说：佛陀的弟子，修行得很好。“修行得很好”意思是说他们成了真正的弟子与圣者。我们所有人，包括在家众都可以成为圣者。某些修行人是真正的弟子，然而很多不是。“Ujupatipanno Bhagavato Savakasangho”意思是：佛陀的弟子直道而行。“直道而行”意思是不歪曲，与佛陀教导的一致，与僧团一致且与他的言行一致，他们修行不是看自己的心情而定，不偷懒、不欲贪、不易怒和不激动。

　　YAYAPATIPANNO BHAGAVATO SAVAKASANGHO : the group of disciples of the Blessed one, practice for the overcoming of suffering. This means that one practices until one sees the origin of the thinking mind. Developing awareness is the means or method to do that. To develop means to do it a lot,until one knows and sees the Dhamma - it’s not just talking about it. To see the Dhamma is to see one’s present actions, present speech and present thoughts - that’s seeing the Dhamma ! The Dhamma exists in everyone without exception, regardless of what nationality one may have or religion one may believe in.

　　Try and really watch the mind ; when seeing the mind thinking, one knows : hey, this is suffering ! When a thought comes up to go here or there, one knows this is suffering. Every time thought arises, immediately know that it is suffering arising. Watch and see this in your mind. The Buddha teaches that it’s only suffering that arises, only suffering that establishes itself and only suffering that passes away. Here it is, suffering !

　　“Yayapatipanno Bhagavato Savakasangho” 意思是说：佛陀的弟子，修行是为了灭苦。这意思也就是说，一个人修行是要看见(了悟)这思量之心的源头。培养觉性是修行的手段或方法。“培养”的意思是精进练习直到悟法及见法为止——而不是空谈而已。“见法”是看见自己当下的动作、当下的言语及当下的念头——这就叫见法！法存在于每一个人之中，不论是什么国籍或信什么宗教都一样，人人本具，无一不有。我们要努力观照自心：每当看见心起念时，要知道：“嘿！这是苦！”每当念头生起，跑到这里或跑去那里的时候，要知道：“这是苦！”每次念头一生起，要当下知道：“这是苦生起！”要观照自心并且在自己心中看见这个(苦)。佛陀教导说：一切只是苦生、只是苦住、只是苦灭。一切唯是苦！

　　SAMICIPATIPANNO BHAGAVATO SAVAKASANGHO translates as the group of disciples of the Blessed one, practice appropriately. To practice appropriately is to not practice wrongly, not to lose the way but to really walk the path of the Buddha. Whoever practices like this is called one who practices appropiately. YADIDAM means the following individuals. CATTARI PURISAYUGANI ATTHA PURISAPUGGALA means the 4 pairs or 8 kinds of Noble individuals. An individual is a person so it could be a man or a woman, it refers to the 4 stages of Enlightenment, each divided in path and fruit : stream-entry path, stream-entry fruit, once-return path and fruit, non-return path and fruit, and Arahant path and fruit. So the Buddha says. ESA BHAGHAVATO SAVAKASANGHO - these are the Blessed one’s disciples, namely those who practice well, straight, their practice is the means to go beyond suffering - that is the Sangha. AHUNEYYO, PAHUNEYYO, DAKKHINEYYO, ANJALIKARANIYO, ANUTTARAM PUNYAGETAM LOKASSA, in English, it means they are the highest field of merit in the world, there is nothing higher than that. Field of merit in the world means that when someone goes to see them, they have to teach that person, really teach, teach the truth.

　　“Samicipatipanno Bhagavato Savakasangho”译为：佛陀的弟子适当地修行。所谓“适当地修行”意即不是错误的修行，不迷失入于歧途，而真实地行于佛陀教导的正道，任何人像这样修行就称为适当地修行。“Yadidam”意思是：以下这些人。“Cattari Purisayugani Attha Purisapuggala”意思是四对或八种人(四双八辈)。所谓“人”可以是男人或女人，这里是特指四种证悟的层次，每一种又分为“向”和“果”，亦即佛陀所说的：入流向、入流果；一来向、一来果；不来向、不来果及阿罗汉向、阿罗汉果。“Esa Bhaghavato Savakasangho”这句意思是说：这些是佛陀的弟子。也就是说，凡是修得很好、直道而行并藉修行方便以灭苦的人——他们便是僧伽，便是佛陀的弟子。“Ahuneyyo, Pahuneyyo, Dakkhineyyo,Anjalikaraniyo, Anuttaram Punyagetam Lokassa”，用英文来说，这句的意思是：他们是世间最高的福田，是至高无上的。他们为何是“世间最高的福田”呢？因为当有人去看他们(或供养他们)时，他们会教导那个人——真正地教导——教导真理。