你是不是修了个假境界?

时间:2018.03.07     字体:     分享到:

Does Your Practice Yield Real Fruits?

直断窍诀的标准是上座和下座都能够安住在本性上,或者安住在一切诸法如梦如幻的境界当中。当我们安住在本性中,任何起心动念都能变成智慧,妄念也不会有连续性。这就是智慧转为道用、烦恼转为菩提,这些都是一种智慧的力量。

The standard for Trekchö (Breakthrough) practice requires that one should abide in the nature of the mind both during and after the sitting meditation practice itself, or rest in the awareness that all phenomena are illusory. When we abide in the nature of the mind, whatever arises turns into wisdom, and deluded thoughts are unsustainable. This is how wisdom can be used as the path, and afflictions as bodhi, since they are all the power of wisdom.

有时,虽然知道一切都如梦如幻,但在遇到敌人或亲人等各种令人生起贪嗔的对境时,心里还会生起贪嗔痴慢等烦恼。如果一切显现还会影响到你的心相续,那你这种如梦如幻的境界就只是一种了知的概念,还没有把妄念转为智慧的力量。这就是对闻思的一种了知,这种境界还不够。在这种了知的基础上,要进一步实修,通过打坐来转变自己的思想,认识如来藏,最后外界的一切就不会影响到你。

There are times when you are aware that all phenomena are illusory, just like dreams, but as soon as you encounter circumstances that trigger your attachment or hatred, whether they are your enemies or loved ones, disturbing emotions like attachment, hatred, ignorance or arrogance would still arise. If your mind is still affected by these manifestations, then your state of seeing everything as an illusory dream is merely an intellectual understanding, which means you do not yet possess the ability to transform these deluded thoughts into wisdom. This is just understanding acquired through listening to and contemplating the teachings, but it is not enough. With this understanding as a basis, you then have to put it into practice, and transform your mind through meditation in order to realize the Tathāgatagarbha (Buddha nature), until finally whatever manifests cannot bother you.

如果还有影响,直断就没有过关,还没有真正达到直断的境界。照目前这种情况看,显现还会影响到你的内心,心里还会生贪嗔痴慢,或者起心动念还会影响到你的行为。这时候看托嘎,什么境界也不会出现的。

If it does affect you, that means that your Trekchö practice is not yet up to par, and you have not really achieved the state of Trekchö; because for now, your mind is still disturbed by manifestations, and you still experience attachment, hatred, ignorance and arrogance, and whatever emerges within your mind will influence your actions just as before. At this point if you engage in Tögal (Leapover) practice, you won’t be able to achieve anything.

看托嘎也是把一切烦恼转为空性智慧。当有一天无论你内心生起任何粗大的烦恼或者细微的意识,都能转为智慧,那一天你再看托嘎,托嘎的现象就会出来,而且你也不会执着。

In fact, when you do Tögal practice, you are also transforming all afflictions into the wisdom of emptiness. On the day when you can turn whatever discursive thoughts, be they coarse or tiny ones, into wisdom, then on that day the state of Tögal would appear if you do Tögal, and you won’t become attached to it.

如果你是真正实修佛陀正法、有空性智慧的修行人,当你遇到痛苦和困难的时候,比如有人打你,你身体痛,但是你心里不苦。为什么?因为你心里没有恨,有的是慈悲心、菩提心。他打你,你还是对着他笑、对他慈悲,因为你心里没有苦。心里苦才叫痛苦。空性智慧超越了我们心里的这些烦恼和压力,所以心里不苦、很自在,身体好得也很快。很多人身体痛,心又苦,多可怜啊。标准的出家人和修行人,一般身体痛的时候,心里不会苦。如果做不到,只能说你没有好好实修。

If you are a practitioner who really practices the Buddhadharma and has the wisdom of emptiness, then you won’t suffer in your heart when facing pain and difficulties. For instance, you will still feel physical pain if someone hits you, but your heart won’t suffer. Why? This is because your heart is filled with compassion and bodhicitta, but not hatred. You still smile and show pity to people who hit you, as there is no misery in your heart. Only suffering in the heart is the real misery. Sunyata wisdom surpasses afflictions and stress in the heart. So, when there is no suffering in our hearts, then we are very content and free, and our bodies will recover more quickly. It is a pity that some people suffer so much both physically and mentally. The standard for monastics and practitioners is that they won’t experience mental suffering when they feel pain physically. If you cannot do that, it means that you did not practice well enough.

大恩上师喇嘛仁波切有一位根本上师是色拉阳智上师,他曾在监狱呆了十八年,后来被释放的时候,他还不想出来。他说:“我太感恩这些众生打我、恨我了。监狱里的这些人,就是我的善知识。有了他们的打骂,我今天就有了修行的境界。”在监狱里修直断很快,因为没事干,只能修法、打坐,没办法。

Lama Akhyuk Rinpoche has a root guru called Sera Yangtrul Rinpoche. He was in prison for 18 years, and when he was released, he did not want to be let out. “I’m so grateful to the beings who hit me and reviled me”, he said, “they were my spiritual friends (kalyanamitra). I was able to achieve results in my practice because of the beatings and verbal abuse inflicted by the people in prison”. Sera Yangtrul Rinpoche advanced in his Trekchö practice very rapidly while he was in prison, because he had nothing else to do besides practice the Dharma and sit in meditation.

 

当时,监狱里的饭很少,一天一碗稀饭,有时候有馒头。送饭的人把馒头从一个小窗口扔进去,大家就开始抢,像外面饿了的小狗一样。色拉阳智上师从来不抢,得到一点也全部分给旁边的人,让他们满足。后来,同监室的所有人不但都对他好,还跟着他修大圆满法。他就慢慢给他们讲大圆满法,教他们如何打坐、如何对治内心的痛苦。最后,那些人都成就了。

There was very little food to eat in prison. Sometimes prisoners were provided with a bowl of congee, and sometimes they were provided with steamed mantou buns. The buns would be tossed in through a little window, and then the prisoners would jostle each other to grab the buns like starving dogs. However, Sera Yangtrul Rinpoche never grabbed for the food. He even gave his food to other prisoners when he had a little food. Later, not only did the other prisoners start being kind to Sera Yangtrul Rinpoche, they started practicing Dzogchen with him. Rinpoche taught them Dzogchen and how to sit in meditation to cope with mental suffering. Finally, those prisoners all had some attainments in their practice.

人有一种力量,如果不会用它,痛苦就还是痛苦;如果利用起来,痛苦都能变成顺缘,轮回能转为涅槃,痛苦能转为快乐,这就是我们修行的力量。

Human beings have a certain kind of power. If they don’t know how to use it, they will still suffer from misery. However, if they use the power, misery can be converted to beneficial conditions, samsara to nirvana, and pains to happiness. This is the power of practicing Buddhadharma.

如果基础没有打好,就要从加行开始,然后到正行,每一部分最好脚踏实地去修,去下功夫。这样我们的内心就不会出现这些情况:心情一会儿好,一会儿不好;修行的时候一会儿想修,一会儿不想修;出家了一会儿觉得有意义,一会儿觉得没意义。

If you do not have the proper foundations, then you are supposed to start your practice from the preliminaries and subsequently undertake the main practice. Devote yourself wholeheartedly to each part of the practice as you undertake it. This way we won’t encounter that kind of situation where sometimes you feel good, but then you feel bad for a while, or you desire to practice the Dharma sometimes but at other times feel tired of practicing; if you were a renunciate, sometimes you might feel that renunciation is very meaningful, and at other times it might feel meaningless.

我们有时觉得,在家就好了,我生病的时候,有老婆陪我,孩子会过来看我,多好啊!我出家以后啥都没有了,像山沟里的老鼠一样,生病也没有人管我啊!

For example, we might think: “if I had a family it would be great; if I got sick I would have a wife to keep me company, and children who would come to visit, how wonderful that would be! Since I chose the monastic life I don’t have anything at all, just like a rat in a ditch up in the mountains, if I get sick there will be no one to take care of me at all.”

谁也管不了我们,除了业力!只有它一直在控制你,让你承受地狱、饿鬼、旁生道的无量痛苦。业的力量,像电池的能量一样,电池的能量虽然看不见,但它能让灯亮起来。同样,我们生命中的业力,不停地让我们生贪心、嗔恨心,把我们整个身体打开找,也看不到它在哪里,但它确实存在,佛性也存在。所以大家要日日夜夜学习,不要间断菩提心,不断地提高自己的修行境界。

Actually, no one can take care of us, except our own karma! It is only karma which controls you and makes you suffer the endless sufferings of the preta realms, the hells, and the life of non-human animals. The power of karma is similar to the electricity in a battery; the power from the battery is invisible, but it can make the light bulb light up. Likewise, the karma in our lives continually gives rise to desires or hatred. However, if we were to try and open up a person’s body and look for it, we wouldn’t be able to find any location for where karma resides, but it exists, and so does the Buddha nature. So, everyone should practice day and night, never letting go of our bodhichitta, and constantly improve our own spiritual states.  

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