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宣化上人開示錄(二)
Venerable Master Hua's Talks on Dharma Volume Two 

化老和尚開示 Lectures by the Venerable Master Hsuan Hua

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耽著味禪頭頭錯 

Being Greedy for the Flavor of Chan Is Wrong


就等著這種味禪, 一等就把什麼功都忘了。
You will just keep waiting for that flavorful experience to reoccur. Waiting, you forget all about applying effort.

坐禪不要貪著味禪。什麼叫味禪?就是一種禪悅,坐得時間差不多了,就有一種感覺:很自在、很舒服、懶洋洋的。你要是貪著於這種舒服自在的境界,就不容易再進步,就會在此停留,總想找味禪。要是這種境界沒有了,就去追求「什麼時候我再能有這種境界呢?這種境界無人、無我、無眾生、無壽者,無煩無惱,非常自在快樂,什麼時候可以再來呢?……」就等著這種味禪,一等就把什麼功都忘了,這就是執著於味禪上。

 

When you sit in Chan, don't be greedy for flavorful Chan. What is flavorful Chan? It refers to the bliss of the Dhyanas. When you have been sitting just about long enough, you start experiencing a feeling of comfort and freedom, and you may feel kind of indolent. If you become greedy for this state of comfort and ease, it's not easy for you to go on and make progress. You will linger there, always trying to get back to the state of flavorful Chan. When the state goes away, you will chase after it, thinking, "When am I going to have that kind of state again? In that state there was no self, no others, no living beings, and no life span; no afflictions, and no hassles. It was very blissful and very comfortable and free. I wonder when I will ever have that experience again." And you will just keep waiting for that flavorful experience to reoccur. Waiting, you forget all about applying effort. That's known as getting attached to flavorful Chan.

坐禪人要無罣無礙、無貪無求、無喜無憂、無恐無怖,應把己身看成虛空法界一樣,不須有所執著貪求。你一有所貪求,就落到第二義上。以下略釋四禪天修證的境界。

 

Cultivators of Chan need to be free of obstructions and hang-ups. They cannot be craving anything. You cannot get excessively happy, or depressed, and you shouldn't have any fear or terror. You should see your body as being the same as empty space and the Dharma Realm. There's no need to cling to anything or crave anything. As soon as you crave something, you fall into a secondary level of truth. A brief explanation of the states of the Four Dhyana Heavens is given below.

初禪天,「離生喜樂地」:離開眾生之煩惱,生出禪悅為食,法喜充滿的快樂;離開眾生之迷倒,向聖人之菩提路上邁步。達到這種禪時,不能冒充,不是自己說,而是要善知識為你印證。

 

The Heavens of the First Dhyana / The Stage of the Happiness of Separating from Production: leaving the afflictions of living beings, one obtains the happiness of "taking Dhyana bliss as food" and "being filled with the joy of Dharma." Leaving the confusion of living beings, one starts advancing along the Bodhi path of the sages. Arriving at the First Dhyana isn't something you can fake. It isn't something you can claim for yourself; a Good and Wise Advisor must certify the state for you.

   

這種境界有個證明:氣不出不入,呼吸斷了,但人未死,這叫入定,入初禪定。它與睡覺不同,不要以為睡覺是入定;睡覺不單單呼吸氣照常,而且也打呼打鼾,鄰單聽得如雷鳴,所以你的呼吸氣斷了沒有?善知識一看就知道,你要是說:「我覺得我沒氣了!」這是假的,是冒充的。你若知道,那根本未入初禪!所以不能拿假牌當真貨賣。

 

When you reach that state, there is proof-the proof is that you no longer inhale or exhale-your breath has stopped, although you aren't dead. This is known as entering the Samadhi of the First Dhyana. It's different from sleep, so you shouldn't think that going to sleep is the same as entering samadhi. When you are sleeping, you continue to breathe, and you may even snore so loudly that it sounds like thunder to your neighbors. A Good and Wise Advisor can tell immediately whether or not your breath has stopped. If you say, "I feel like my breath has stopped!" that's false. You're faking it. If you know, then you haven't even entered the First Dhyana! So don't try to put up a false sign and sell counterfeit goods.

   

這媕Y若細分析起來,有大塊文章可以寫,很多理論可以說。不過說那麼多,反而是障礙,故說一點點,免得你們生貢高起邪見,說自己入了初禪(離生喜樂地),這真是騙人。

 

If I were to go into this in detail, there are a lot of principles that could be talked about, and I could write a whole essay on this. But if I say too much, it only creates obstacles. So I've just said a little bit to prevent you from becoming arrogant and misled by deviant views and claiming to have entered the First Dhyana (the Stage of the Happiness of Separating from Production). That's really cheating people.

二禪天,「定生喜樂地」:二禪天的境界更進一步,不單單呼吸氣沒有了,連脈搏也停止了。這種境界也不是你自己知道或自己說的,你若說你覺得,你怎麼會覺得?你根本沒入定,想冒充騙人啊?

  The Heavens of the Second Dhyana / The Stage of the Happiness of Attaining Samadhi: The state of these heavens is one level higher, and not only does the breath stop, even the pulse stops. Again, you will not know it when you arrive at this state, and you cannot claim you have reached it. If you say you feel like you have, how do you know? You haven't even entered samadhi yet, so are you trying to fool people by faking it?
     

三禪天,「離喜妙樂地」:到了三禪天境界,呼吸、脈搏都停止,連念慮也沒有了。三禪天,離開歡喜,捨了味禪,不貪著味禪的舒適定,絕無耽著。這個境界比初禪、二禪又高了許多,這個時候周身每個毛孔皆歡喜異常,眉開眼笑,高興得不得了!

 

The Heavens of the Third Dhyana / The Stage of the Wonderful Bliss of Leaving Happiness: When you reach the state of these Dhyana Heavens, your breath, pulse, and even your thoughts will have ceased. In these heavens, you have left happiness and renounced flavorful Chan; you don't have the slightest attachment or greed for the comfort of flavorful Chan. This state is much higher than that of the first and second Dhyanas. All the hairpores on your body are blissful at that time. They are really, really delighted!

四禪天,「捨念清淨地」:這時候什麼都沒有,「一念不生全體現」,到了「千潭有水千潭月,萬里無雲萬里天」的境界,處處都在說法,所謂「落花流水演摩訶」。這種境界不是自己能知道的,不能說:「我到了四禪天。」你這樣是大我慢,打大妄語呢!這都要由善知識印證才算的。

 

The Heavens of the Fourth Dhyana / The State of the Purity of Renouncing Thought: At this time there is nothing at all. "When not a single thought arises, the entire substance manifests." You reach that state where:

A thousand pools contain water,
The moon is reflected in all of them.
For ten thousand miles there are no clouds,
There are ten thousand miles of sky.

Everything is speaking the Dharma. "Falling flowers and flowing water proclaim the Mahayana." But you don't know it when you are in this state, and you can't say, "I've reached the Heavens of the Fourth Dhyana." That would be gross arrogance on your part, and you would be telling a big lie. One must be certified by a Good and Wise Advisor for it to count.

善知識為什麼叫明眼人呢?因為他一看就知道了,知道你的功夫到什麼程度。你想去考一考他,去考嘛!他睬都不睬你。真正善知識不會被你考的,他不會因你問他,就和盤托出。若是你親近善知識時間久了,他才告訴你,不過也不一定很明白地告訴你,有時用譬喻或者簡單的幾句話。所以不能到處打鑼敲鼓,說:「我們都成佛了!」這樣是打大妄語,大開玩笑,將來下拔舌地獄,實在太可憐!

 

Why is a Good and Wise Advisor called a "clear-eyed person"? It's because he can take one look at you and know what your level of cultivation is. If you want to test him out, go ahead! But he won't pay any attention to you. A true Good and Wise Advisor will not be tested by you, and he won't tell you all the secrets just because you asked. You must draw near a Good and Wise Advisor for a long time, and then he may tell you, but not in a very obvious way. Sometimes he might use an analogy, or just say a few words. So you can't go around proclaiming, "We've all become Buddhas!" You would be telling a big lie and playing a huge joke, and in the future you'd fall into the Hell of Pulling Out Tongues. That's really pathetic!

     

一九八二年十一月十八日晚間開示於
萬佛聖城

 

A talk given on the evening of November 18, 1982,
at the City of Ten Thousand Buddhas

 

法界佛教總會 • DRBA / BTTS / DRBU

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