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由修行构成的‘道’中...又快又短的捷径?Which way...the shortest and quickest path?
 
[一问一智慧 Buddha-Dhamma for Students] [点击:1776]   [手机版]
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(13)在此我们要讨论“道”,如果有人问及:
“由修行构成的‘道’中,那一条是平常道,那一条是又快又短的捷径?”

13) Now I am going to talk about the Path. Suppose you are asked,

13) “Which way of practice constitutes walking the ordinary path and which the shortest and quickest path?”
  我们可能回答:“八正道”,那就是你已经听过的正见、正思惟、正语、正业、正命、正精进、正念、正定。这些称为“八正道”,它是最有条理、最有系统的平常道,由戒、定、慧三学组成,是为无法走捷径的人所设的“道”。它是正道,但在平常道的层次上修行,需要花较长的时间。

WE MIGHT ANSWER “The Noble Eightfold Path” — of which you have already heard — namely, right understanding, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the Noble Eightfold Path. It has a most orderly arrangement which can be grouped under the aspects of morality, concentration, and insight. It forms a great system of practice, which we refer to as walking the ordinary path. It is for people who cannot take the quicker path. It is not a wrong path, it is the right path; however, it is on the ordinary level and takes a long time.

  佛陀说当我们不再执取六根(ayatana)以及与六根相关的任何一种为“自我”,那么八正道将会在当下同时生起,这是重要的、基础的法则。

The Buddha has taught a short cut as well. He said that when we do not grasp at the six sense organs (āyatanas) and the things associated with them as being self-entities, then the Noble Eightfold Path will simultaneously arise of its own accord in all of its eight aspects. This is a most important and fundamental principle of Dhamma.

  首先,我们必须记住六根是眼、耳、鼻、舌、身、意,在六根中的每一根都有五个方面。例如眼根,第一是眼根本身;第二是色尘,它与眼根相接;第三是眼识(rinnana),能知道色尘与眼根接;第四是触(phassa),它是由眼识、眼根、色尘三者和合而生;第五是受(redana),它是由接触而生起的乐受或苦受,就是这五个方面。眼根有这五个方面,耳根也有五个方面,鼻根也有五个,舌、身、意根都是如此。

First of all, we must recall that the six sense organs (āyatanas) are the eye, ear, nose, tongue, body, and mind. Each of these six organs has five aspects. In the case of the eye, the first aspect is the eye itself; the second is the visual object that makes contact with the eye; the third is the consciousness (vi..ā.a) that comes to know that visual object making contact with the eye; the fourth is the action of contact (phassa) effected between consciousness, eye, and visual object; and the fifth is the pleasurable or painful mental feeling (vedanā) that may arise as a result of the contact. There are five aspects. The eye has these five aspects. The ear has five also, the nose has five, and so on.

  其中每一个都会导致我们失念,而执取它们为“自我”。因为我们能看到、能感觉,就会执取透过眼根而见、而知的“识”,骤然论断它必定是“自我”。

Each one of these plays a part in causing us to become unmindful and to grasp at something as being self.

  同样地,我们执着眼识为“我”,执着眼触为“我”,执着苦、乐受为“我”。当优美的旋律飘进耳根,我们就执着对这旋律的知觉——耳识为“我”;当美味送到舌根,我们可能就把对味道的知觉——舌识执着为“我”。

Thus we grasp at the consciousnessness that comes to know and see via the eye. Because we can be aware of it, we jump to the conclusion that it must be a self. In this way we grasp at and cling to eye-consciousness as being the self, or grasp at eye-contact (fourth aspect) as self, or cling to eye-contact-feeling (fifth aspect), whether pleasant or unpleasant, as self. Sometimes it happens that a melodious sound comes to the ear, and we grasp at the awareness of the melody as being a self. Sometimes a tasty flavour comes to the tongue, and we may grasp at the awareness of tastiness as being a self.

  六根中的每一根都有五个方面,一共有三十个方面,其中的任何一个都可能被执著为“我”,仅仅一天中,很容易就会产生无数次的“我”,我们一执着它,痛苦就产生了。这是错误的,也让自己沉沦在苦聚中,而无法走上修行的道路。
  无论如何,佛陀说认清一切不是“自我”而不执著,当下八正道就在我们心中,在那一刻就存在着正见、正思惟、正语、正业、正命、正精进、正念、正定。不执持六根当下就能生起八正道,这是佛陀认为的捷径。

Each of the six sense organs has five aspects, making altogether thirty aspects. Any of these can be grasped at as being a self, clung to with the greatest ease many times over in a single day. As soon as we grasp and cling, suffering results. We have erred and have enmeshed ourselves in a mass of suffering. This is not walking the Path. The Buddha, however, taught us not to grasp at the six sense organs and the things connected with them. By keeping constant watch, we shall come to see that none of them is a self, and the Noble Eightfold Path will exist in us at that very same moment. At that moment there will exist right understanding, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. To practise non-grasping at the six sense organs is to cause the entire Eightfold Path to arise immediately. The Buddha considered this a short cut.

  在一次讨论中,佛陀教导最快的捷径——空(泰本巴利藏第14册,523页),不要执着眼、耳、鼻、舌、身、意为“自我”,就能使八正道瞬间圆满生起。假如我们不愿意走捷径,那么我们就学戒、定、慧的八正道吧!从头开始修习,慢慢地、渐次地走,但很多时间就这样耗光了。如此我们会发现在佛教里有一条平常道,也有一条又快又短的捷径。

In one of his discourses the Buddha taught the quickest short cut — emptiness. Not to hold that there is selfhood regarding eye, ear, nose, tongue, body, or mind causes the arising of the entire Noble Eightfold Path in a single moment. If we do not decide to take the short cut, then we study the Noble Eightfold Path of morality, concentration, and wisdom (insight). To practise it from the very beginning, going gradually and by slow degrees, uses up much time. So we find that in Buddhism there is an ordinary way and there is a short cut.


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