this book is dedicated to
the 9 to 5'ers
and everybody else

a collection of epigrams
about the problem
of living
and the freedom
to be gained
through meditation

because "right nows" are all you have
因為“當下狀況”是你所能擁有的一切。

【過去未來，不如現在那麼實在，面對現實是最重要的。】

there is nothing                                                      人事滄桑，世態無常。
in this life that we can                                                 依戀執著，難免悲傷。
have for very long.

things and people come ...
                then leave us ...

and we are left
sad and aching
because of
our attachment

because we are only                                                只要快樂，不要痛苦，
accepting of pleasure                                                   趨吉避凶，人心惶惶。
in our lives ...                                                                     【惶惶：驚惶失措】

 

an immense                趨吉避凶，

amount of fear                人心惶惶。

is created as               趨吉避凶，

we spend our                  人心惶惶。

lives dodging              趨吉避凶，

pain                                  人心惶惶。

an immense amount                            趨吉避凶，
of fear is created                                     人心惶惶。
as we spend our lives                          趨吉避凶，
dodging pain                                           人心惶惶。

 

an immense amount                趨吉避凶，

of fear is created                         人心惶惶。

as we spend our                       趨吉避凶，

lives dodging pain                       人心惶惶。

the world continually                    身外世界，五彩繽紛，
demands that we                            扣人心弦，引人入勝，
direct our attention                              令人應接不暇。
outside ourselves                     
 

meditation teaches                 禪修教我們
us to revolt                        要掉轉方向，

and turn that                       引導意識向內，
awareness toward           覺察我們
our neglected              忽略已久的
dimly-lit                    昏暗之處。
insides ...       【昏暗之處：指身心之內】

Painful feelings *  in the mind                               痛苦的感受*
indicate wrong attitudes                                       顯示錯誤的
about life                                                         人生態度。


a meditation retreat                                   一次密集禪修
can show us what we're                                  可顯示
doing wrong                                                      我們做錯了什麼。

* jealousy, envy, hatred, loneliness, frustration, depression

*痛苦的感受包括：
嫉妒、羨慕、瞋恨、孤獨、挫折、沮喪 … 等。

 

we live our                                                     我們惶惶不可終日，
lives fearfully                                                      甚至自欺欺人。

to such an extent
that we live dishonestly

 

  
there is dishonesty                                      人心多不切實際，
in any mind                                                     經常  異想天開。
which demands                                                      
that reality                                 【異想天開：形容想法離奇，不切實際。】                                 
occur in a                                                                

yaw cificeps                                                 

we progress in this                                  人生成長
life according to our                                     有賴如實智慧。
honest wisdom.                                           


honest wisdom is                                    如實智慧是
realizing what you feel,                                了知自己當下的感受和思想，
knowing what you think,                                 


and opening                                           以及開放自己，
your attention                                              客觀地
to everything                                                    注意眼前
which comes                                                         發生的一切。
before you.

we should take                                      我們每天
time each day to                                        應抽點時間
understand  ourselves                                     來了解自己，
 

to watch exactly                           在坐禪和行禪中
what we experience                          如實觀察自己的
in walking and sitting                            當下感受。
meditation.

 

how to

start a                             如何開始美好的一天？

good day ...

every day you are           每一天，
responsible                  你都要為自己的感受
for how you feel             負責。




no one can make you        因為，誰也不能
unhappy                           令你不快
or nervous                        或不安。

choices in a                                   禪修者的
meditator's life are                          生活選擇
very simple :                                  很簡單：

he does those                        他做
things which contribute           有助覺知的事情，
to his awareness

he refrains from                    他不做
things which do not              有損覺知的事情。

the first step in                                         修行的第一步是要：
spiritual growth is to                                做自己喜歡做的事情，
do what we love to do                             同時，要覺知自己正在做著它。
and to become aware
of doing it

in what direction
are you taking yourself?                      你正往那裡走？

(is it worth your effort?                      值得你為此費力用功嗎？
is it exactly where
you want to go?)                                      那裡確是你嚮往之處嗎？

insight meditation                   內觀禪
systematically trains us           有系統地訓練我們
to be aware of everything          覺知當下
 "we're up to"                                   從事的一切。

the mind is only a                                                 心好比一面
sophisticated                                                   非常複雜的鏡子，
mirror                                                                            

it is what it sees                   它能如實反映一切。
ti si tahw ti sees

be careful what                                                     因此，
you show it                                                                 小心你的表現；
because                                                                            因為，
you can be                                                                            你可以是任何東西。

anything
gnihtyna

anything
gnihtyna

ego                                                  「自 我」

is but a worrisome product                            不過是覺察不到的
of unmindful, wandering thoughts.                     散亂思想的惱人產物，
when powerful awareness is cultivated,                 當培養到強勁的覺知力時，
we gladly learn that there is                                           我們會樂於發現，實際上：
no one who thinks ...                                    

only thinking                                      沒有思考的人 ... 只有思考的事。

no one who walks ...                                    沒有走路的人 ... 只有走路的事。

only walking                                      沒有看見的人 ... 只有看見的事。

no one who sees ...                                     最後，如釋重負，輕安自在。

only seeing                                        

and finally the great burden
is dissolved

detached                                                            超脫並非死亡，
does not mean
dead                                                                   它充滿慈、悲、喜、捨。

rather, it is made of
Loving-kindness
Compassion
Sympathetic joy
and
equanimity

one of the
highest blessings is                                有一坦誠相交的朋友，
a friend with whom
we can respond                                      乃人生最大的福氣。
openly and freely

it is hard
to be constantly loving

but it is harder
to be unloving

經常慈悲難，但是，
經常瞋恨更難！

 

this living is                              生活那麼困苦，
so hard
how can we                              不慈悲還可怎樣？
be anything
but loving?

besides teaching insight meditation the buddha also taught a meditation to develop loving kindness for all creatures - he instructed that we sit in a quiet place and reflect first on the dangers of hatred, anger and resentment, and the benefits of loving-kindness - these reflections remind us of the importance of maintaining a loving attitude in all circumstances and give us energy for the meditation.

because only when there is love for oneself can there be love for others, we first practice loving-kindness towards ourselves by thinking of our own good qualities and kind actions - warmth for ourselves grows as we repeat over and over the loving thought : 'may I be free from my troubles (anger, fear, tension, anxiety, hatred, etc.) may I live happily.'

when we first begin the practice of loving-kindness, we may be surprised to find that we have difficulty in reflecting on our good qualities - we may feel shy or guilty in thinking of ourselves in such a positive way, or there may be self-hatred conditioned in our minds by years of comparing ourselves with others or with some ideal to which we might cling.

when we begin practice, it may be helpful to start each period of practice by writing down a few reflections to help us focus our attention.

for example, one day our reflections might be :

dangers of hatred and resentment
1- makes me fearful
2- creates restlessness and agitation
3- makes me feel miserable
4- makes me critical and hard on myself

advantages of loving-kindness
1- makes my mind clear
2- frees my body of tension
3- makes me feel good about myself
4- makes it easier to be with others

my own good qualities
1- I try to be patient
2- I am willing to change and grow
3- I want to be more loving
4- I have pretty toes

spend some time each day writing and reflecting this way - then spend the last ten minutes of the meditation time specifically cultivating that warm and open space which thoughts of loving-kindness produce by gently and silently repeating your own wish for yourself : 'may I be loving' or 'may I be free from restlessness' or 'may I be free from anxiety,' in whatever way feels appropriate for you.

if we work ardently at this meditation we will begin to see a healthy change happening within ourselves.

in time, when loving thoughts flow freely for ourselves, the loving-kindness may be extended to all beings everywhere without distinction -

may all beings be happy.

除內觀禪外，佛陀還教我們慈心禪。
他要我們坐在安靜的地方，首先思維瞋恨的危險和慈悲的利益，
這些思維提醒我們要隨時隨地心懷慈悲，以及激勵我們精進禪修。

能自愛才能愛人，所以，我們應先向自己修習慈心，思維自己的美德善行。
我們可不停默念（散發）慈心善願：「願我能遠離苦惱，願我能快樂自在。」
念著念著，溫暖的感覺將會油然而生。        【苦惱：指憤怒，恐懼，緊張，焦慮，憎恨等】

初修慈心禪時，我們或會驚訝，自己竟有困難思維自己的美德。原因可能是：
我們感到害羞和內疚去想自己的美德，或者由於經常自覺比不上人，有些憎惡自己。

初修慈心禪的人，若每次修習前先寫下自己的反省，將會有助集中和專注。

                        例如，我們可以反省：
                              仇怨的危險
                              1- 令自己恐懼
                              2- 令自己激動不安
                              3- 令自己悲痛難受
                              4- 令自己苛責自己

                              慈悲的好處
                              1- 令自己清晰
                              2- 令自己解壓
                              3- 令自己感覺美好
                              4- 令自己人緣好

                              我的優點
                              1- 我會忍耐
                              2- 我願意轉變和成長
                              3- 我會更加慈悲
                              4- 我有漂亮的腳趾

每天就花些時間這麼寫和這麼想 -- 然後利用靜坐時間的最後十分鐘，
向自己不停默念（散發）溫暖的慈心善願：
「願我慈悲為懷」、或者「願我安定下來」、
或者「願我無憂無慮」 等，善願內容盡可適隨己意。

如此精進修習，不久自見有益的轉變。

經過一段日子的修習後，若能自如地向己散發慈心善願時，
將可無分別心地擴展至所有地方的眾生 –

anger is most                            瞋心（生氣、憤怒等）
dangerous                                     非常危險。

it destroys you,                         它可毀滅你、
the person next                             你周圍的人、
to you,                                              以及你居住的地方。
and the place where                                 
you live





when aversion arises in                    當瞋心生起時，
our minds,                                          應立即覺察地捨棄它，
we must either mindfully                          或開始溝通。
drop it                                                 【例如：表達自己的不滿感受，尋求和解等。】
or start communicating

hatred
is a crime                                           任何形式的瞋心
in any of its forms --                                都是惡性的，

resentment, aversion,                          不管它是生氣、怨恨、憎恨、反感、
jealousy, anger, harshness,                      妒忌、憤怒、粗暴、
disgust --                                                     或是厭惡 …

if we watch carefully                            若能仔細觀察，
what it does to our                                   便知瞋心如何重創自他感受，
feelings and what we do                                在受它衝擊時，
to other peoples feelings                                    除了捨棄它外，
when motivated by it, we                                         別無選擇。
have no choice but to
give it up


 

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---

we are very empty inside              我們內心非常空虛。
just watch us work to fill              只要看看我們在空閒時
up the vacant hours _      如何不甘寂寞就知。

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time on our                                  對大多數人來說，
hands is very                                     空閒並非好處。
dangerous

we might stop long                                  也許我們要停下來
enough to notice that                                   花多些時間去留意，
we are very unhappy                                        才可察覺：
people                                                                我們實在非常不快樂，不知何去何從。

going nowhere

special ...

the buddha did not
come in the 6th                                    佛陀於西元前六世紀出現世間，
century b.c.                                              決非為安撫我們：
                                       世界正走對方向，
to reassure us                                     
that                                                          而是提醒我們：
the world was                                        世界正走錯方向。
moving in the                                       
right

noitcerid

Once a king who was                             從前，
marching to war came near                         有位國王率領大軍奔赴沙場，
the place where an enlightened                        當他來到覺者居住的地方時，
teacher was living.                                                    雖風塵僕僕，
the king was in a great                                       仍不忘向聖者請教。
hurry but he wanted to learn                        他恭敬地走向聖者，禮拜後，
something from the saint.                        問道：
respectfully the king approached,
paid homage, and asked the
holy one :

"will you tell me the buddha's                        「我時間無多，朝不保夕，
teachings, for I have little time and                        請覺者給我開示。」
may even be killed this
very day"

the sage looked upon the                              覺者望著威風凜凜的國王，
man in the royal cloak and answered                 精簡地回答：
with but one word :

"awareness"                                     「覺察當下！」

meditation is
for those who are
born without having
it all together

mindfully attending to the sensation                      留意觀察呼吸時的感覺
of the breath -                                                          是一種止觀練習，
a tranquility and                                                          
insight exercise -

is politically, economically            它無論在政治上、經濟上
and spiritually                                  與心靈修養上來說，
the practice                                         都是令你心安理得的好方法。
of
peacefulness

meditation is not straining
or striving



it is a relaxation

禪修不是要你竭力繃緊或鬥爭，
它是一種鬆弛、放下。

【禪修方法有寬鬆的、亦有嚴格的，雖然目的是要看破放下，過程難免要作出克服障礙與困難的奮力精進。】

 

the back should be straight
not tense




坐禪（坐著禪修）時，背脊要正直自然，不可太過緊張。

an insight
meditation exercise

for the development of clear, mindful awareness, the buddha taught us to observe closely the movements of the body and the mind. a good way to develop your attentiveness, concentration and insight is to watch carefully the rising and falling of the abdomen. in this meditation exercise we begin by observing these obvious bodily movements. when these become clear we will also be able to be aware of the more subtle movements of the mind.

go to a quiet place and sit in a comfortable position with eyes closed and back straight but not rigid. the movement of the abdomen is always present : place your attention on its natural in and out movement, making a mental note of each part of the process as it is occurring. it is not necessary to verbally repeat the words, "rising" and "falling," or even to think of "rising" and "falling" in the form of words. instead, only be aware of the actual process of rising and falling. as you become more and more alert and can follow the movements more carefully, you will become aware that the breathing is sometimes shallow, sometimes deep, sometimes rapid, sometimes slow and calm. these variations should be noted, however there should be no effort to control or to interfere with the breathing in any way. just choicelessly watch the movements as they appear when you are breathing normally.

while you are watching the rise and fall of the abdomen, the mind may, by itself, go towards other objects, such as thoughts, feelings, bodily sensations. these new objects should be noted as soon as they arise. if a thought comes to your mind, be aware of "thinking". if a sound comes to your attention, make a mental note of "hearing". after each such note, firmly and calmly return your attention to the primary objects of meditation, the movements of the abdomen.

as you develop more concentration on the primary objects, you will quickly notice any other object as it arises. however, until the mind is alert enough to notice these objects as soon as they arise, it will tend to wander unmindfully after these thoughts, feelings and emotions. sometime later, the meditator becomes aware that he has been day dreaming. as soon as one is aware that his attention has drifted away from the present moment, he should patiently note that his mind has been "wandering" and that he is now "remembering to be mindful". then one should lovingly return the attention to watching the rising and falling.

mindfulness can also be practiced during walking meditation, with the lifting, placing and putting of the foot as the primary objects of awareness. with head upright, keeping your eyes on the ground about six feet ahead, walk at a moderately slow pace, with steps small enough so that, without losing your balance, you can place one foot firmly on the ground before moving the next foot. remember to note each part of the movement as it occurs. it is a good idea to spend equal amounts of time in walking and in sitting meditation -- for example, thirty minutes of walking, then thirty of sitting, later, one hour of walking, then one hour of sitting.

during all movements and activities of the day --- eating, washing, moving from place to place, job to job --- one should be aware of the movements of the body necessary for each activity, or of any thought, feeling or physical sensation which arises predominately.

one who persists in noting all objects as they come to his attention will develop increasingly clear awareness. noting should be done neither too fast nor too slowly. it should be immediate, firm and clear, but not harsh. one is not to be lazy and sit day dreaming, but rather to develop an awareness of the objects which is accepting and alert. at a certain point when the mindfulness is well developed, awareness will be automatic, and there will be less and less need for making mental notes. however, whenever attention weakens, one should return to making clear notes.

it would be convenient if one could simply "decide" to be aware. however, we are conditioned not to be aware. our minds are trained to be complicated, and as it is necessary to re-train ourselves in order to be simply aware. the most skillful way for a beginning meditator to develop mindful awareness is to place himself under the guidance of a qualified meditation teacher for a period of intense practice. during a meditation retreat one leaves behind for a time the rush and trouble of his daily life, and in an atmosphere of quiet mindfulness and loving-kindness, devotes his energy entirely to the development of awareness. the minimum length of time usually needed for beginning westerners is one month. after completing such a period of intensive meditation, one is better able to continue the development and practice of mindfulness in daily life.

以下的內觀禪練習，可發展清晰的專注覺察力：

佛陀教我們要仔細觀察身心活動。
發展注意力、集中力和洞悉力的一個好方法是：小心觀察（自然呼吸時）腹部的起伏。
首先，我們要觀察身體的明顯動作，對身體的動作了了分明後，
就可覺察比較細膩的心理活動，對它們亦要做到了了分明。

找一個安靜的地方，舒適地坐下來，然後閉上眼睛，脊骨挺直，不可僵硬。腹部的活動常在，注意腹部當下的自然起伏，心中默記整個過程的每一細節。不必發聲唸或用心去想「起」和「伏」，只須如實覺知到當下的起伏實際活動即可。當你變得越來越清醒和警覺，能夠比較仔細地觀察到腹部的起伏時，你將明白，呼吸有時候是淺的、有時候是深的、有時候是急促的，有時候是慢而靜的。必須注意到這些差異，但絕不可以任何方式去刻意控制或干預呼吸。只是客觀地、以平常心去如實觀察自己當下的自然呼吸即可。

當觀察腹部的起伏時，你的心會自動奔向其它對象（目標） – 例如思想，情緒感受，身體感覺等，屆時，應在它們生起時立即就要注意到它們。若心生一念（思想），你要馬上知道內心正在「思想著」。若注意到某一聲音時，內心亦要馬上知道正在「聽著」。…
如是者在每次發生後，都要沉著而堅決地重新注意腹部的起伏（禪修的主要對象）。【其它對象（目標）又稱作：次要對象（目標）】

通過專注腹部的起伏（主要對象），你的定力會不斷增強，到時，你會很快在次要對象生起的當下注意到它們的。不過，除非心的警覺敏銳，足以覺察到每一生起的次要對象（目標），否則，它仍會不知不覺地跟著這些思想、情緒和感受走的。不久，禪修者會知道自己在做白日夢，一經知道自己的心已飄離當下時，就要耐著性子注意自己正在「飄離」，以及正在「記得要專注」；然後，明快地重新觀察腹部的起伏（主要對象）。

行禪也可以訓練專注，這時要專注腳的提起、移動和放下等主要覺知對象（目標）。頭要平正，眼要垂視約六呎前的地面，步伐宜細慢，以保持平衡；穩定地踏下第一隻腳後，才可移動第二隻腳，記住要如實注意到當下的活動。交替練習行禪和坐禪是個好主意 --  例如，開始時，可行禪三十分鐘，然後坐禪三十分鐘，熟練後，可行禪一小時，然後坐禪一小時。

日常活動，不管是吃飯、洗臉、走路或工作，都要清楚地如實覺知自己當下最明顯的、為某活動而做的身體動作、思想、情緒感受、或者身體感覺。

若能持續地覺察到進入意識（注意範圍）的所有對象時，你的覺知力將會不斷增強。覺察要不急不緩，但要即時、清晰和明確，不可粗暴。你不可偷懶，不可坐著發白日夢，應該發展出敏銳和開放的覺知力。
當專注力發展到某一高水平時，用心默記會逐漸減少，自如的覺知力會增強，即無須費力就可覺知當下了。
不過，每當專注力減弱時，必須重新用心清楚地默記當下情況。

你只須「決定」覺知當下，一切就好辦了。不過，我們習慣不知不覺，我們的心學會運作複雜，因此，須要重新培訓，令我們的心懂得單純地覺知當下。初學內觀禪修者，最好先跟隨資深的禪修大師一段時間作（閉關或退隱的）密集禪修。於密集禪修期間，要萬緣放下，不理日常生活的煩瑣，在寧靜、集中和慈悲的氣氛下，全力發展覺知當下。（西方的）初學者常須最少一個月的時間。完成此段密集禪修訓練後，禪修者就可在日常生活中去繼續發展其禪修經驗了。

 

 

what could be         既然我們可隨時隨地禪修，

better than a           還有甚麼比它更方便的呢？

meditation you

can take

anywhere?

a saint is a very simple                      聖者是個非常單純的人。
man:

when he walks, he walks         他走路時只走路。
when he talks, he talks                  他說話時只說話。
and that's all                                         如此而已！

he doesn't think while                        他正在聽時，不會想；

listening,

daydream while walking                     他正在走路時，不會做白日夢；

see while touching                  他正在接觸時，不會東張西望。

that is very hard                                 那很難辦得到，
that is why he is a saint                      那正是他成為聖者的原因，
that is why there is                             那正是人生苦惱的原因。
trouble in our lives

tension
is the first noble truth:





life is suffering

生命是苦，人總是緊張不安，
這是第一聖諦。

 

the price of                     智慧的代價是苦，

wisdom

is pain:

 

but it is this wisdom      但斷苦的正是智慧。

that cuts off

the suffering

 

finally, there is               最後，別無選擇， 

no choice but                     隨它痛苦吧！

to bleed freely                       接受它，停止抗拒吧！

【雜阿含經卷五第107經：當知於苦患身，常當修學不苦患心！】


 

your pain can be                                   你的痛苦也許是：
the breaking                                               要打破那愚痴外殼，
of the shell
which                                                               它封閉著你的理解力。
encloses
your
under-
standing

.
.
.
.
.
.
.
.
.
.
.
.
.

only simple                                  只有單純的心，
minds can
understand                                  才能破解
this

complex           這複雜的
problem
called             「生命」問題。
life

if we accept everything                         若能以生命中的一切為師，
in life as our
teacher                                                  我們很快就可解除

we will soon                                               無謂的抗拒與慾望之苦了。
be

free 

from the
pain of
unnecessary resistance
and
unnecessary desire

we run here and there                          在人生中，
all our lives                                                 我們東奔西跑，
trying to be successful,                   追求成功；
correct and right

when the                                   如果
goal                                          目標是學習，
of life                                         那是正當不過的。
is
learning

meditation does not necessarily make us feel good



but it does awaken us to the many things we do feel

禪修不一定令我們感覺美好，
但是，它確可喚醒我們
對自己的各種真感受，


 

a meditation retreat                           一次密集禪修
brings great relief because                      可帶來重大解脫，
for a time we don't have                                 因為，於此期間，
to take our mind and its'                                      我們不必太顧慮
problems seriously,                                                   自心及其它問題，


we don't have to act                               我們不必跟著
upon its thousand                                        萬千紛飛的妄念轉，
wandering thoughts,                             【妄念：魯莽的、胡亂的、不顧一切的、荒謬的思想。】


we just note them                                  我們只須專注著它們，
mindfully and they pass                              然後讓它們自動消失。…
away . . . . . . . . . . . . . .

the untrained
mind is so
vulnerable to

                                                            未經禪修訓練的人，
                                其心常隨境轉：

circumstances

something good                            遇順境則喜 …
happens and it
is happy ...

something bad                               遇逆境則悲 …
happens and it
is in pain ...

one who has sufficiently                           深受執著與瞋恨所苦的人，
suffered the attachments
and aversions of his mind's                          在禪修中，
uncontrolled wanderings
quickly becomes                                             很快就學會觀察心的去向。
watchful of
any direction
in which
the mind
moves

                                                              

your mind has                你心內有心。

a mind of its

own

 

(where                       （你自己在那裡？）

do

you

fit in?)

thoughts are not
necessarily connected                          思想未必如實反映客觀實際。
with reality

that is why the                                     所以，佛陀教導我們，
buddha taught us                                     必須預先察覺它們，
to be aware                                                以免受其影響。
of them                                              
before we are
influenced
by them


 

what happens between
the time we awake
and the time we
go to bed                                                     無論醒著或睡著，其間所發生的事情，
                                   都不是我們所能控制的。



is out
of our control

bittersweet goes the life of him -                        無明所蔽、妄念紛飛的人，
that clouded and distracted                                     生命嚐盡甜酸苦辣。
stranger to reality
without awareness, he                                      由於不知不覺，
stumbles and falls                                                    在人生路上東歪西倒，
he hurts himself to death                                          自己傷害自己，直至老死。

if living were an easy                        若生活無難，事事順利，
thing to do
there would be no need                    就無須禪修、培育心智了。
for mental training
but because life often                       正因為人生困苦非常，
becomes very,
very hard                                         所以我們必須奮力禪修，

we often have                                   精進不懈。
to meditate
very, very
hard

the mind is the                    依靠自心是走出困境的唯一途徑，
only means we have
of getting out of
this mess
                                            因此，
careful                                      小心留意它啊！
with it

immorality                         道德敗壞、自私自利、
selfishness,                          瞋恨仇怨、以及濫用藥物等
anger and                                 都會令此唯一鑰匙變得不靈光。
chemicals
dull this single key             【不靈光：指失去效用】

everyone needs
a period of mental
and physical
seclusion every day

每人每天
都要有一段時間
去獨自安頓身心。

【安頓：安置、使安定或舒適】

meditating is

the kindest

thing we can

do for

ourselves

進行禪修
是善待自己的最好方式。

our mind is a
garden

我們的心好像一座花園，


by selecting what it thinks upon,

we can grow either thorny weeds
or beautiful tender flowers

我們要它想什麼，它就長什麼；
它可雜草叢生、亦可鮮花滿園。


 

 

(but even a                            （可別疏忽！因為，

little weed                                   即使一株幼小雜草，

can learn                                        亦可學會開花啊！）

to grow

flowers)

reaching
enlightenment                                      
is just a matter                                    開悟只是不斷修行的結果 …
of continuous
practice . . . . . .

you can

do

it

你可以做得到的！

 

our characters are                                         我們的性格
developed by persistent practice              是由不斷的修習培養出來的。

if we practice love                                            如果我們修習慈悲，
we become more loving                              我們就會變得更加慈悲。

if we practice patience                                     如果我們修習忍辱，
we become more patient                            我們就會變得更能忍辱。

if we practice generosity                                如果我們修習布施，
we become more generous                      我們就會變得更加慷慨。

- communication -                                                  溝通、

- loving-kindness - insight into reality -                      慈悲、洞悉實相等三者，

form an interdependent                              構成一個 相互依存的三角形：
triangle :


neglect one and we                        忽視其中之一，
diminish the other two                         其它兩個就會減弱；

practice one and all                        修習其中之一，
are increased                                       三者就會同時增強。

basically                                   基本上，
life is unsatisfactory                     人生是苦的、不適意的，因為：
because:

1. it is not perfect                                                           1. 人生有缺陷，它並不完美
2. we only get two weeks of vacation each year               2. 我們每年只有兩週假期
3. our joys are impermanent                                                    3. 我們的歡樂短暫無常
4. no one gets out alive                                                      4. 沒有人能長生不死
5. our bodies have to be washed over and over again        5. 我們為了清潔要不斷重複洗澡
6. the freeway is crowded                                                6. 高速公路時常擁塞不通
7. we must be taught by pain as well as by pleasure     7. 我們必須從苦與樂中取得教訓
8. our name sounds dumb                                             8. 我們的名字不好聽
9. we must argue that life is not unsatisfactory               9. 我們要爭論，反對人生是苦
10. most of our happiness depends on mere                    10. 我們往往要沉緬過去、
thoughts of the past and the future                                              幻想未來才會覺得快樂。

mindfulness is
the cure for the
disease of
suffering

專注可對治苦。
既然專注是良藥，
就應讓人隨手可得。

 

take delight in mindfulness,              要樂於專注覺察，
control your mind,                               調控你的心，
pull yourself
out of the mire of passions                       把自己從七情六慾的泥沼中拉出來，

as would an elephant                                像陷於泥沼的大象，
sunk in mud                                                奮力抽身而出。
come out of it

nothing is gained without effort
to train your mind, you have to work
every minute, every day, every year

from one life to another

世上並無不勞而獲，
只有一分耕耘，一分收穫。
禪修（心智的培育）更要你加倍努力，
善用每年、每月、每日、
每分、每秒，甚至多生多世去用功。


 

be kind and merciful                  務必慈悲關懷，
let no one ever come to you           讓每個接觸你的人，
without going away                    離開你時變得更加美好和快樂。
better and happier

mercy is the highest

attitude

慈悲是最高貴的心態。

one day a mother lost her only child. she went to the buddha in search of a remedy for her dead son, carrying the corpse. the buddha agreed to help her if she could bring him a bag of white mustard seeds. however, she had to obtain these mustard seeds from a house where no member had ever died.

the distraught mother went from one house to another asking if anyone had ever died in the house. the answer was always positive ... here the grandfather died 3 years ago, - there the mother died by giving birth to her last child, etc ...

in every house she was told : "the living are few, but the dead are many".

after a while she understood the nature of life. she returned to the buddha without the mustard seeds. the buddha comforted her explaining that death is common to all living beings.

she understood that the life of human beings flickers like the light of the lamp and she finally stopped weeping and accepted the death of her only son.


有一天，一位母親的獨子病逝。她抱著孩子的屍體來到佛陀面前，請求佛陀醫治。佛陀答應幫她，但條件是：她必須往別人家取一袋白芥子前來，而那家人是從未有死過人的。

這位傷心的媽媽，就挨家挨戶地問，是否有人曾經死過。答案都是肯定的 -- 這家三年前死了祖父，那家的母親死於難產 -- 。每一家都這麼告訴她：「這裡去世的人比活著的人還多啊！」

不久，她明白生命的性質了，便空手回到佛陀面前。佛陀安慰她道：「眾生難免一死，遲早而已，請節哀順變吧！」

她終於了解，人命不穩如閃爍不定的燈火，於是停止哭泣，接受她獨子已去世的事實。

womb to tomb
womb to tomb womb
to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb
womb to tomb womb to tomb

從生到死、從死到生、
從生到死、從死到生、從生到死、從死到生、 …

 

enlightenment is an        開悟可以

alternative                     是人生的

to life,                         另一選擇，

 

after life,           除了生死輪迴，生死輪迴，

after life,                  生死輪迴，生死輪迴，

after life,                  生死輪迴，生死輪迴  …

after life,

 

after life,                             生死輪迴，生死輪迴

after life,                             生死輪迴，生死輪迴

after life,                             生死輪迴，生死輪迴

after life,                                                   生死輪迴，生死輪迴
after life,                                                   生死輪迴，生死輪迴
after life,                                                   生死輪迴，生死輪迴

 

after life,                                                生死輪迴，生死輪迴

after life,                                                生死輪迴，生死輪迴

 

after life,                                                  生死輪迴，生死輪迴

after life,                                                  生死輪迴，生死輪迴

after life                                                   生死輪迴，生死輪迴 …

during the time of the buddha, there was a young monk called nanda who did not understand the necessity for mindfulness. one day, nanda began to cherish the idea of giving his best robe to the enlightened teacher sangara. nanda was most infatuated with the idea, thinking that it would be an act of great merit to show such generosity towards a spiritually developed being.

he thought to himself, "by this noble deed, surely I will soon attain enlightenment". because he was not yet well trained to mindfully watch the nature of his thoughts, nanda did not recognize the selfish desire and attachment which made his intentions impure.

the next day, the young monk waited until sangara left the monastery. in his absence, nanda swept his room, brought water for drinking and washing, prepared a seat for him of cushions and flowers, and laid out the gift of the robe. then nanda sat down and waited. when he saw sangara returning, he quickly went out to the road, greeted him respectfully, and brought him to his quarters. seeing the room, the teacher was pleased with the young monks energy and kindness. nanda invited him to be seated on the prepared seat, gave him water to drink, bathed his feet. then nanda took a palm leaf and began to fan the holy one. he began the presentation of the gift, saying that he wanted with all his heart to five this, his best robe, to sangara.

the teacher detected that the young monk had not been mindful of his desires and had allowed himself to become attached to the idea of giving this gift. seeing this as an opportunity to teach nanda the danger of unmindfulness, the holy one replied that he already had a complete set of robes and as he had no need for the gift, instructed nanda to give the robe to some needy monk. at this nanda repeated his request several times, only to have the teacher thank him for offering the gift, but instruct him to give it elsewhere.

this polite refusal hurt nanda's feelings and resentment arose in his mind. in this clouded state of mind, he stood fanning the teacher. rather than practicing mindfulness by dismissing his resentment and attending to the fanning, nanda permitted his mind to dwell on the incident. as his mind wandered concerning the declined gift, his resentment grew, and he thought,

"if sangara is not willing to receive my gift, why should I remain a monk? I will become a householder once more". then his thoughts began to wander restlessly, taking his attention farther and farther from the present moment in which he stood fanning the teacher.

"suppose I become a householder once more", he thought, "how shall I earn a living? I will sell this robe and buy myself a she-goat. as the she-goat brings forth young, I will sell them and in this way make a profit. when I have accumulated a profit, I will take a wife, and my wife will bear me a son. I will put my son in a little cart, and taking my son and wife along with me, I will make the journey back here to pay respects to the elder sangara. as we travel, I will say to my wife, "wife, bring my son, for I wish to carry him". she will reply, "why should you carry the boy? you push the cart". saying this, she will take the boy in her arms, thinking to carry him herself ; but lacking the necessary strength, she will let him fall in the road and he will land in the path of the wheels and the cart will run over him. then I will say to her, "wife, you have ruined me". so saying I will bring down my stick upon her head".

so pondered nanda as he stood fanning the elder. consumed by his reflections, he swung his palm-leaf fan and brought it down on the head of the elder. sangara considered within himself "why has nanda struck me on the head?" immediately becoming aware of every though which had passed through the mind of his attendant, he said to him, "nanda, you did not succeed in hitting the woman, but what has an old teacher done to deserve a beating?" the young monk thought to himself, "I am a disgrace! the elder knows the foolish thoughts which have passed through my mind."

the teacher told nanda that if he sought forgiveness he should come and sit before him. trembling, nanda sat down, his eyes cast upon the floor he had so proudly swept a short time before.

sangara spoke quietly and patiently, "nanda, do you see that you have made no effort to mindfully watch you thoughts, and do you see how needlessly you have suffered because of your mind's unwatched wanderings.

"your gift was not freely given because you demanded that it be received in a specific way. when your demands were unfulfilled you suffered resentment. the resentment was allowed to grow unwatched until it had made you completely unmindful. as you stood fanning me, you negligently became absorbed in wandering thoughts which had nothing to do with the present moment.

"do you see now the danger of unmindful thinking? do you see that if the mind is not carefully watched, one will become painfully absorbed in unwholesome states of mind? one unwholesome mental state weakens the mind so that it becomes susceptible to another and another. in this way, your mind, weakened by selfish desires, became caught in attachment, which led to disappointment, resentment, delusion and now regret.

"nanda, work gently and persistently to develop the mindfulness. as you have seen, one who does not live each moment in mindful awareness is bound for one painful experience after another. he who learns to watch the restless cravings and painful attachments of the mind will soon give up the suffering".


在佛陀時代，有位叫難陀的年輕比丘，他不太懂修習專注。一天，難陀比丘想把自己最好的袈裟供養給開悟的師父僧伽羅，由於對此想法過分熱心，終日想著：供養給有證悟的大師，功德一定很大啊！

他心想：「藉此高尚行為，我應該很快就可開悟了。」可是，由於他的修行功夫還未到家，無法覺知當下的思想性質，認不出是自私心和執著在作祟，使自己的意圖變得不淨。

第二天，這位年輕比丘等師父僧伽羅離開寺院後，立即把師父的房間打掃乾淨、端來飲用開水和洗腳水、準備好坐墊和鮮花、擺放好他要供養的袈裟；之後，他就坐下來等候。

一看見師父僧伽羅回來，他立刻跑到馬路上，恭迎師父入內。師父看一看房間後，很高興難陀的關懷和工作。

難陀請師父坐到墊子上，遞上飲用開水，然後幫師父洗腳；跟著，他拿起棕閭葉，開始給師父扇風。接著，他獻上袈裟，並說：他是全心全意把自己最好的袈裟供養師父的。

師父知道這年輕比丘並未覺察到自己的慾望，讓自己執著供養的念頭。師父認為機緣到了，可借此機會教導難陀不專注的危險。
於是僧伽羅回答，他已有全套袈裟，不需此供養了，叫難陀把它轉送給有需要的比丘。對此，難陀再三懇求，不過，師父仍舊一再感謝他和叫他轉送給別人。

師父的婉拒，傷了難陀的心，更令他憤憤不平。雖然仍舊站著替師父扇風，內心卻一片昏亂。他不懂驅散內心的不滿思想，修習專注當下（專心給師父扇風），仍舊念念不忘已過去的不快事件。想來想去，他就是不滿供養被拒，不禁氣憤填胸，想道：「如果僧伽羅不願接受我的供養，為什麼我還留在這裡出家？我不如還俗吧！」
他開始胡思亂想，且越想越遠，忘了當時要好好地專心替師父扇風。

他心想：「還俗後，我怎樣維生呢？唔 … 我可以賣掉那些袈裟，然後買一隻母羊，母羊會生小羊，我把小羊賣掉，就可以發財了。賺夠錢後，我要娶妻生子，然後，我把孩子放在手拉車內，帶著妻兒回來這裡，向僧伽羅長者致敬。在途中，我對妻子說：「太太，把孩子給我，我想抱他。」太太回答：「為什麼要給你抱？你只顧推車好了！」說著說著，她就伸手想抱起孩子，可是，她氣力不足，手一軟，孩子就掉落地上，身子被手拉車輾過。那時候，我就對她說：「太太，你令我好夢成空，我要打死你！」一怒之下，我拿起手杖就扑她的頭。」

難陀一面站著替師父扇風，一面就這麼想著，由於想到入神，棕櫚扇一轉就打在師父頭上了。
僧伽羅心想：「為什麼難陀會打我的頭呢？」瞬間他即發覺難陀剛才腦海裡的每一個念頭，就對難陀說：「難陀！你打不中太太的頭，為什麼要打我這個老頭子啊？」
年輕比丘慚愧地暗想：「醜死了！師父知道我心想的蠢事。」

師父告訴難陀，如果他想懺悔，就要走到師父面前坐下。
難陀顫抖著身子，坐了下來，眼睛垂下，看著不久前他得意洋洋地掃淨的地面。

僧伽羅耐心地低聲說：「難陀，你知道嗎？你沒有用心專注自己的思想。由於沒有覺察到自心紛飛的思想，你才枉受無謂的痛苦。」

「你的供養並不慷慨，因為你要我以特別的方式去接受它。當你要求不遂時，就起憎心。憎心越來越大，你仍不警惕，終致全然不知不覺。當你站著替我扇風時，你的心思早己飛到九霄雲外了，完全忽視當下要做的事情。

「你現在知道不注意內心、任其胡思亂想的危險嗎？你知道嗎？如果不小心照顧自心，你會痛苦地陷入不善的心境的。不善的心境會使自心衰弱，且會不斷惡性循環。就這樣，你的心被私慾削弱，陷入執著而無法自拔，終於使你失望、憎恨、愚昧、乃至悔恨。」

「難陀！堅持柔和地修習專注吧！」「如你所見，不活在當下，不時刻保持專注覺察當下的人，煩惱必接踵而至；學會專注覺察內心不停的慾念和苦痛的執著，不久即可把苦惱撇開。」

 

the innocent mind is willing to try anything... just because of its innocence

純真的心之所以樂於嘗試任何事物，正因為它的純真。

To be free we
must be comfortable
in being someone, anyone
or no one at any time
in any place

要想自由自在、心無罣礙（牽掛），
就得隨順因緣，安時處順，
安心接受何時何地的任何角色 –
重要人物、或無名小卒。

 

attachment is                              自我折磨

our greatest                             莫過於

self-cruelty                           迷戀執著。

 

please remember...          請記住：

everything which             萬物有始必有終。

has a beginning

has an ending

if we do not approach the matter of diet intelligently we will constipate our minds. isn't freedom achieved when we can appreciatively accept any type of food that is offered?

attachment to any diet is spiritually poisonous. food in itself is not a means of transcendence. it only sustains the body while the mind works for its enlightenment.
 

若不能明智地節制飲食，只會導致內心的呆滯閉塞。
若能以感激之心接受任何提供的食物，豈不自由自在嗎？

執著任何飲食規則只會毒害精神。食物本身並非超脫的途徑，
它只能維持身體的功能，讓心去用功尋求解脫（開悟）。

 

we must sleep away one third of our
lives because
we wear ourselves out
liking and disliking
all day long

我們一生要睡掉三分之一的時間，
因為，我們整天活在愛憎之中，
弄得自己筋疲力盡、身心交瘁。
 

wise people are neither optimists              智者既不樂觀，

nor pessimists          也不悲觀。

they see things as they are ...                  他們只如實地去了解事物的真相。

each morning if we                                     每天清晨，
commit ourselves to finding                         我們若肯就每個現實情況去發現真理，
the truth of every
situation

 

then miracles                    整天都會有奇蹟出現在我們面前。

come to us

all day long

when you find out who                     你能如實覺知自己到底是什麼時，
you really are

                        那將會妙不可言！
it's beautiful
beyond your

dreams

is there

anything better

to be than

free?

還有什麼比解脫煩惱、
自由自在更好的嗎？


 

 

when you're         當你飛翔時，

flying

you can talk or not talk,                            你可說話或不說話、

sing or not sing                                   唱歌或不唱歌、

dance or not dance,                                            跳舞或不跳舞、

laugh or not laugh,                                         笑或不笑、

eat or not eat,                                                          吃或不吃、

play or not play,                                               玩耍或不玩耍、

be serious or not be serious,                                          認真或不認真、

draw a picture or not                                                 繪畫或不繪畫、

draw a picture

touch someone or not                           接觸某人或不接觸某人、

touch someone

go or stay live or die                                   去或留、生或死、

and it all                                                  味道全是一樣 --
tastes the same

 

joyful joyful joyful               愉快、愉快、真的愉快 …
                                                  

karma means
intention                                              隨心意行事就是業。

then action


every time                                                   行善者必有善報。

you do a good karma
it comes back to you
 

prosperity

is

the result of kind living

成功與幸福
皆因
慈悲的生活方式。

 

money is always
helpful

  錢總是有用的。


 

it is not right to not want to be successful

不想成功是不對的。


 

get your but            無謂猶豫不決

 

out of the way        或悔恨當初了。

i would
like to...                                          快些克服 … 「但是」… 的想法吧！

... but...                                       我很想 … 但是 …

i'd go
there...                                                        我想去那兒 … 但是 …

...but...

i could
do that...                                            我本來能夠做 … 但是 …

...but...

unbalanced reflections on the                     過分顧慮人生的負面，
negative things in life will depress you             只會使你消沉和沮喪。

at the end of the day                                         每天臨睡前
make a list of the good things                    列一張表，
which happened to you                         寫下當天
                         發生在你身上的好事。

the buddhist does not :                                   佛教徒努力克制自己：

hurt things                                           不殺生、亦不傷害一切。
kill things
harm things

the buddhist does :                                        佛教徒會：

bless things with his love                           以慈心祝福一切、
bring prosperity to all                                       為大眾帶來幸福、
live happily and let live                                           讓自己和他人活得快樂。

he is loved                                        他會為朋友們所愛護和珍惜。
and cherished by his friends                 

 

 

buddhist precepts           佛教的基本五戒：

no killing                   要克制自己，不殺生

no stealing                   要克制自己，不偷盜

no lying                        要克制自己，不妄語

no intoxicants                  要克制自己，不飲酒

no wrong sexual relations      要克制自己，不邪淫

some use alcohol, cigarettes or drugs
as a medicine for their mind

but as any medicine

too much is no good


有些人用酒、香煙或濫用藥物來對治自心，
無論如何，
過分服用藥物就是不好。

neurotics depend on                                                神經過敏者倚賴假期、週末、
holidays, weekends                                                     和其它不用上班的日子。

those who cultivate                          不忘感恩的人，
their appreciation                                  每天都在
celebrate                                                    慶祝和讚美。
daily

control your mind

don't be under the control

of your mind ...

控制你的心，
莫被你的心所控制。


 

a human being

who controls his mind

is a saint

能控制自心的人
是一位聖者。


 

relaxation
is
the only cure for

t e n s i o n

say to yourself

I can learn to relax

告訴你自己：
「我能學會放鬆。」


 

irritation

is

natural

心煩意亂
是自然的事。

warts are

natural

too


腫瘤

也是自然的事。

express your love to your children

                                                                         對你的小孩表示你的慈愛。

tell them everyday                                                           每天都讓他們知道，
how much you love them                                        你是非常愛護他們的。

express your love to everybody                              經常以慈愛待人。
anytime

express what you think                         以慈心表達你的想法、你的感受。

what you feel

always   with love

 

our relationships
are unfree to the
extent that we
demand things of
other people

人與人的關係變得很差，
不能自動自覺，
乃至要互相強求始得。

love is not possessive

愛不是擁有

 

impeccable means :                         純潔無瑕的意思是：

making conscious choice                        有意識地選擇
of what we eat, where we live,                       我們的飲食、居所、
our friends, our clothes,                                     朋友、衣著、

our everything                   以及其它東西。

compassionate virtuous loving intelligent

energetic untense informed

the buddha was the most

learned courageous refined respecting

prosperous well-spoken handsome

佛陀是最

博學的、從容的、活躍的、道德的、
悲憫的、勇敢的、慈愛的、智慧的、
見多識廣的、辯才無礙的、
譧恭的、純淨的、成功的、莊嚴的。

 

generosity is the number one prerequisite for progress on the spiritual path. without joyful and natural giving, there can be no receiving. the reason for this simple generosity is the direct expression, in action, of non-attachment. and non-attachment is the key to freedom from suffering.

like all virtues, generosity needs constant attention to flower and mature. by regularly tithing a percentage of all your income to your point of inspiration, you can practice this in the most basic level - the material. the results of this will be immediately apparent in increased prosperity on all levels - finances, meditation, relationships, emotions) - and soon the act of giving itself becomes an experience of prosperity.

you can tithe from your personal income. it will totally change the way you view your world. it will open you to living more fluidly and dynamically.

while we should give generously to those that need help, it is important that our first tithe regularly goes to our place of spiritual inspiration.

we must feed the fountain which nourishes our awakening wisdom.

where our tithe goes is a personal experience, something everyone must decide for himself.
 

修行要有成就，首要條件是布施。沒有自然的歡喜心布施，難望將來可得到甚麼。因為，這簡單的布施行為可直接表現無執，而無執正是解脫苦惱的鑰匙（關鍵）。

像所有美德一樣，要經常培育布施，例如：把你總收入的十分之一，照你的意思布施，慢慢讓布施開花結果。你可以從最基本的物質層面來修習布施，之後不久，你會在各領域中見到豐盛的收益，例如：財務，禪定，人際關係或感情等。

你可從個人收入扣起十分之一做布施，你的世界觀會因此大大改變，你的生活亦會越來越暢順、越來越有活力。

當要布施給有需要幫助的人時，曾啟發你修行的地方，應優先考慮。

我們必須回饋曾啟發我們智慧的源頭，讓它保持活力。

布施到那裡全是個人的事，每個人都必須自行決定。


 

tithing is putting your money where
your mouth is, about generosity

布施就是省吃儉用，
把剩下來的錢，
等機會送給有需要的人家。

visakha was a very generous lady, daughter of a millionaire, and the chief benefactress of the buddha. she regularly gave alms and tended to the monks living in the monastery.

one day she went to visit the buddha covered in her most valuable jewels and ornaments. on the way, she decided her dress was inappropriate and gave all her adornments to her servant for safe-keeping during the trip.

after hearing the buddha's discourse, visakha returned home accompanied by the servant, who had forgotten the jewels and had left them at the gathering place in the monastery.

ananda, the buddha's disciple and attendant, found the package and put it in a safe place for return to the lady.

when visakha heard what had happened, she decided to use the opportunity to give a grand gift to the order. she thought first to give the jewels, then decided to sell them and use the money for things more suited to the use of monks. she then found that no one could afford such precious jewelry, so she decided to buy it herself, and use the money for the monks.

the buddha, pleased with her generosity, suggested she build a monastery, which she did. the buddha stayed there with his disciples for six rainy seasons.

rather than chastising her servant, visakha was appreciative for the occasion to perform this meritorious deed.
 

毘舍佉女士很慷慨，她是百萬富翁的女兒，也是佛陀的主要護法。她經常布施和照顧住在精舍中的僧眾。

有一天，她戴上最珍貴的珠寶去見佛陀。在路上，她覺得服飾似不適宜，就取下所有裝飾品，交給婢女保管。

聽完佛陀開示後，毘舍佉就在婢女的陪伴下回家，婢女不小心，把珠寶遺留在精舍集會的地方。佛陀的弟弟和侍者阿難發現那個包裹，就把它拿起，放在安全的地方，準備將來還給毘舍佉。

毘舍佉聽到事件的經過後，就決定趁此機會給僧團送一份大禮。她最先想供養珠寶，後來又想出售珠寶，再用所得的錢來買些僧侶適用的東西。後來發覺，沒有人買得起那麼貴重的珠寶，於是決定自己把它們買回來，再把錢供養僧團。

佛陀對她的慷慨大感高興，並提議她建造一座精舍，她也照做了。之後，佛陀與弟子們在那精舍共住了六個雨季之久。

毘舍佉不但沒有責怪婢女，反而感激有此良機做這功德。

 

the buddha's greatest supporter was anathapindika, a wealthy businessman from savatthi. when anathapindika first heard of the buddha, a fully enlightened teacher in the world, his desire to meet him was very strong. rather than wait until the next day to visit, he traveled that night through the jungle, alone in total darkness to the place where the buddha was staying, and met him just before dawn.

upon receiving instruction from the buddha, his inspiration was so great that he invited the buddha to stay with him for the rains, along with the entire community of monks.

the buddha accepted, and anathapindika set about finding a suitable place to build a monastery. he finally came upon the pleasure park of jeta, the prince of savatti. now this park was a wonderful place, serene and peaceful and fulfilling all the requirements. a place such as this prince jeta was reluctant to lose, so he told anathapindika the price would be determined by covering the entire grounds with gold coins, thinking this would deter him.

when anathapindika started hauling in the gold in carts, jeta realized this was no ordinary purchase, and when the gold left a small spot uncovered, he gave that as his gift to the order of monks.

the monastery was constructed, and here the buddha spent the greater part of his life giving many discourses.
 

佛陀的最大護法是須達多長者，他是舍衛國的富商。當他首次聽到世上有位完全開悟的導師佛陀時，就強烈渴望要見佛陀。他等不及天明，半夜就動身了，他單獨走過叢林，一個人摸黑來到佛陀停留的地方，天未破曉，就見到到佛陀了。

聽完佛陀的開示後，他得到很大的啟發，隨即邀請佛陀和全體僧團在雨季期中與他同住。

佛陀答應了，須達多就開始尋找適當的地方興建精舍。過了一段日子，他終於發現舍衛國祇多太子的花園最為合適。那個花園很美麗和安祥，完全符合需求。那麼好的花園，祇多太子當然不肯放棄，所以他就告訴須達多，要以金幣舖滿整個花園才可出售，滿以為可以高價打消須達多的念頭。

當須達多開始用車運來金幣時，祇多太子才明白這項交易絕不尋常，當整個花園快要被黃金鋪滿時，他就叫停止，把剩下的一小塊地供養給僧團了。

精舍就那麼地建成了，而佛陀的大半生就在那裡停留和作了很多開示。

 

not only god loves

 

a cheerful giver

連天神也會喜歡樂善布施的人。


 

the gift of truth excels all gifts

一切布施之中，法施最勝。



 

there have been many
would-be saviours
in the world


no one
has succeeded
in saving the world.

save yourself

自古以來，
曾經出現過很多自稱的、假冒的、
打算要做的、或自以為是的救世主，

可是，從來就無人
成功地拯救過世界。







拯救你自己吧！



 

rather than trying to convince anybody
that meditation is the right path,
we can show by our attitude
(wisdom, mindfulness, happiness)
the benefits of meditation

                                                            與其嘗試
                          說服別人相信
                            禪修是正道，
                              不如以自己的行為態度（智慧、專注、快樂）
                              來顯示禪修的利益吧！

believe nothing                                不可輕信傳言、
merely because you have been            不可輕信傳統、
told it, or because it is                                不可輕信自己的揣測、
traditional, or because you                    也不可只因為尊敬老師
yourself have imagined it. do           而輕信老師的話；
not believe what your teacher
tells you, merely out of respect
for the teacher.
                             只有在運用各種方法
but whatever way by                                   去徹底檢查後，
thorough examination you find               證實是可引領眾生
to be one leading to good and           至善良和快樂之境的方法，
happiness for all creatures,                     才好相信和依從，

that path follow, like the                    就像月亮
moon in the path                                     在眾星之中

of stars                                                運行一樣。

an american who began his search for understanding at an early age, sujata traveled half-way around the world where he found some very rare people who, unlike all others he had met, were not plagued by the universal human enslavements of hatred, attachment and selfishness.

using the tools of insight meditation which he practiced as a buddhist monk, sujata teaches meditators to watch carefully the ways of the mind. as resident teacher of stillpoint institute, he guides others along the buddha's path, through the difficult process of laying down the burden of self.

作者蘇吉達
是位美國人，早年已開始尋求智慧。他遊歷過大半個地球，遇到幾位非常罕見的人物，他們與他見過的其他人有別，他們不那麼受貪、瞋、自私等通病所苦。

作者曾經出家，學習過內觀禪修法，他現在以所學禪法，教初學者仔細觀察自心的活動。他是靜點學院的導師，指導別人修學佛法，從事放下自我重擔的艱苦過程。

【譯者註：作者蘇吉達現已不在靜點學院任教了】

(完)
 

The English text comes from http://www.weblife.org/library.html   Thanks are due to the Site-Captain
for his kind permission to spread & translate this wonderful text - "beginning to see".

唯有放鬆才能治癒

緊張

and days-off

禪修是為天生不懂禪修的人而設的。