已故泰國南傳佛教大師: 阿姜查Ajahn Chah

耐心修學，
奉持戒律，
生活簡樸，
保持自然，
觀照內心。
這是我們的修行方法，
它將引導你證入無我，
達到寂靜安詳的境界。

阿姜查（Achaan　Chaa）出生於泰國北部寮國人區的一個溫馨的農村大家庭。
年幼即剃度受沙彌戒，二十歲具足比丘戒。
當沙彌時即研讀基本經教，這已超出當時鄉村的四年教育水準。
長大後追隨幾位寮語系統的師父修學，過著傳統的叢林苦行生活。
他苦行和雲遊數年，夜宿林間樹下，並且在阿姜曼（Achaan　Mun，泰寮地區本世紀最重要的著名大師）門下待過短暫的時間，但卻在那段因緣裡豁然開悟。
幾年之後，阿姜查回到自己的家鄉，住在附近一處濃密叢林裡的墳場。
這個地方荒無人跡，眾人皆知，是個佈滿毒蛇，藏有老虎以及是鬼魅出沒之處，但對在山裡修行的出家人而言，是個極理想的場所。
由於日益增多的男女出家眾以及在家居士前來請益並留下來跟他修學，一間很大的道場就在他的四週圍設立起來。
目前在泰國北部叢林裡，約有三十座以上的分支道場，裡頭都有他的門徒在指導人們修行。

人們進入巴蓬寺，很可能先看見比丘們在井邊汲水，小徑旁一塊告示牌寫著︰
「 來到此地，請保持安靜，我們正在禪修中。」
雖然一天當中有兩次的集體靜坐和課誦
，以及晚上阿姜查通常會開示說法，禪修顯然是生活的重點。
比丘們縫製僧袍、清掃叢林中的小徑，過著極為簡樸的生活，他們奉行日中一食的苦行戒律，並把個人所需限定在衣服、遮蔽物和臥具，住在林中的個人茅蓬，在打掃乾淨的小徑上練習走路的
禪定（經行）。
許多西方的弟子現在選擇住在山邊一處新的大道場，裡頭散佈著築在岩洞裡的茅蓬。

道場簡樸的養生法提供了孕育智慧的環境。
阿姜查強調，「每個人修行都有他自然的步伐」，毌需擔心我們的路途有多長，距離終點尚有多遠。
他教人們︰「單純地安住於當下，我們的心終會契入它原本的和諧狀態，這時，修行是自然湧現的。」
他很少提到證得什麼果位，或者達到哪一種禪定和開悟的境界，若有人問起這些問題，他常會反問對方是否已經捨離所有的貪著，完全解脫煩惱了？
通常得到的回答是︰「 還沒有。」
這時，他會引導對方繼續單純地觀照內心，甚至連深刻的內觀和開悟經驗都不可執著，祇是分分秒秒地持續這種不執著的觀點。

道場的日常作息，也是禪修的焦點，這幾乎跟正式的靜坐和經行沒什麼兩樣；洗滌僧袍、清洗痰盂、打掃大殿、清晨托缽，這些都是修行。
阿姜查提醒我們︰「在清洗痰盂的時候，不要覺得是在利益別人，這裡頭也是佛法。」禪修就是︰無論做什麼事，都要念念分明。
有時候，你會覺得這種生活方式既艱苦又嚴酷，而想找尋舒適和安逸，此時就是禪修的一大考驗。
他說︰「當你生自己的氣或者感到自憐時，這是瞭解自己內心的最佳時機。」在服膺於這些創造一個和諧僧團的戒律過程中，我們清楚地看到自己的欲望和自以為是的意識形態，是跟這些法則多麼格格不入。
這項嚴格的訓練，幫助我們斬斷想要凸顯個人的自我欲望。

阿姜查不強調任何特別的打坐方法，也不鼓勵人們參加快速成就內觀或者開悟的精進課程。
在正式的靜坐裡，他教人先觀出入息以調心，等心安住了，繼續觀察身心的變化。
生活簡樸、保持自然，以及觀察心念是他的修行要訣。
此外，還強調要有耐性。我在他的道場剛出家時，對於修行上的困難以及一些似乎無法理解的規矩頗為懊惱，於是開始批評其他出家人的懈怠，甚至懷疑阿姜查的教法是否有智慧。
有一次，我注意到他的說法有前後不相符，以及常處於恍如未見道的矛盾狀態，於是就去向他表示我的不滿。
他聽後哈哈大笑，指出我為了評判周圍的人們而苦了自己，接著解釋︰事實上他的教法祇是保持一種平衡。
他說︰「這好比人們走在一條我所熟悉的路上
，我抬頭一望，看見他們快要掉進右側的水溝，或者正要走入右手邊的岔路，於是就告訴他們︰靠左走！靠左走！同樣的情形，若有人快要岔入左邊的小徑，或者掉進左側的水溝，則叫他︰靠右走！靠右走！所有的修行無非要培養一種平衡的心境，它既無所執著，也是無我的。」
無論是靜坐或者是日常的生活作息都是修行，祇要有耐心地觀照，智慧和祥和也會在自然的情形之下產生。這是阿姜查的法門。

阿姜查歡迎西方人士跟他修學，而且已經有二十多人追隨著他，他們往往一待就是很多個月或者好幾年。智慧是一種生活和生命存在之道，而阿姜查為今日佛法的修學保存了佛陀當年組織僧團的殊勝和簡樸的生活方式。


修行問答／　　阿姜查　主答

以下是阿姜查在巴蓬寺回答人們有關修行問題的摘要。

問︰我很用功修行，但似乎尚無一點消息。
答︰修行不能有所求，凡有求解脫或求開悟之心即成解脫之障礙，這一點非常重要。你可以日夜精進不懈，但若仍有企求心，則永遠不能獲得涅槃，此求解脫之欲會導至疑惑和掉悔。無論你修行多麼長久多麼賣力，智慧決不會從欲望中產生。因此，祇須很單純地放下，警醒地觀照身心，不可有有所得之心，甚至不可執著修行或要開悟。
Question: I'm trying very hard in my practice but don't seem to be getting anywhere.
Answer: This is very important. Don't try to get anywhere in the practice. The very desire to be free or to be enlightened will be the desire that prevents your freedom. You can try as hard as you wish, practise ardently night and day, but if it is still with the desire to achieve in mind, you will never find peace. The energy from this desire will be a cause for doubt and restlessness. No matter how long or how hard you practise, wisdom will not arise from desire. So, simply let go. Watch the mind and body mindfully but don't try to achieve anything. Don't cling even to the practice of enlightenment.

問︰關於睡眠，該睡多久？
答︰別問我這個問題，我無法告訴你。對某些人而言，平均每晚睡四個小時就好了。不過，重要的是，你要觀，並且瞭解自己。若故意少睡一些，會感到全身不舒服，也很難保持正念。睡太多會令人昏沈或掉舉。因此，要發現自己原本的步調。這必須仔細觀照身心，弄清楚真正需要的睡眠時間，才能把自己調整在最佳的狀態。醒來以後又翻身小睡片刻是有害修行的；當眼睛一睜開就要保持清醒了。
Question: What about sleep? How much should I sleep?
Answer: Don't ask me, I can't tell you. A good average for someis four hours a night. What is important, though, is that you watch andknow yourself. If you try to go with too little sleep, the body will feel uncomfortable and mindfulness will be difficult to sustain. Too much sleep leads to a dull or a restless mind. Find the natural balance for yourself. Carefully watch the mind and body and keep track of sleep needs until you find the optimum. If you wake up and then roll over for a snooze, this is defilement. Establish mindfulness as soon as your eyes open.

問︰關於用餐，該吃多少？
答︰這個問題跟睡覺一樣，你必須瞭解自己。食物應適合身體所需，當視之為醫藥。你會不會在餐後感到昏沈？或者日益增胖？若有的話，當停下來，觀察自己的身心。毌需吃得太快，要檢查自己吃的份量，然後找出生理自然的需求。遵照頭陀行（苦行），把所有的食物盛於缽內，這樣就可以容易的看出自己取量的多寡。用餐時當保持清醒、要瞭解自己。修行就是這麼一回事，毌需別出心裁，祇是觀照。觀照自己，觀照內心，自然會瞭解自己修行最適當的步調。
Q: How about eating? How much should I eat?
Answer: Look at your food as medicine. Are you eating so much that you only feel sleepy after the meal and are you getting fatter every day? Stop! Examine your own body and mind. There is no need to fast. Instead, experiment with the amount of food you take. Find the natural balance for your body. Put all your food together in your bowl following the ascetic practice. Then you can easily judge the amount you take. Watch yourself carefully as you eat. Know yourself. The essence of our practice is just this. There is nothing special you must do. Only watch. Examine yourself. Watch the mind. Then you will know what is the natural balance for your own practice.

問︰亞洲人和西方人的根器有沒有不一樣？
答︰基本上是沒有差別的。外在的習俗和語言也許各異，但所有人類的心性是相同的。東西方人的貪瞋都一樣，痛苦以及苦的止息也是人人皆同。
Q: Are minds of Asians and Westerners different?
Answer: Basically there is no difference. Outer customs and language may appear different, but the human mind has natural characteristics which are the same for all people. Greed and hatred are the same in an Eastern or a Western mind. Suffering and the cessation of suffering are the same for all people.

問︰修行是否須研讀很多經論？
答︰佛法不從書中求。你若想要親證佛陀所說，不須埋首書堆中。看著你自己的心，檢視身體、感覺和念頭是怎麼地生起和消失。不要去執著任何事物，祇要清醒地觀照著。這是直探佛法真相的方法。修行要自然，生活中每一件事都是修行的機會，都是佛法。當你做生活中的瑣碎事情時，試著保持清醒。像在倒痰盂或打掃廁所時，不要覺得這樣做是在利益任何人。倒痰盂裡也有佛法，不要以為兩腿一盤，端坐不動才是修行。有些人抱怨他沒有足夠的時間打坐，請問︰你有沒有足夠的時間呼吸？修行是自己的事，無論做什麼事，要保持清醒和自然。
Q: Is it advisable to read a lot or study the scriptures as a part of practice?
Answer: The Dhamma of the Buddha is not found in books. If you want to really see for yourself what the Buddha was talking about, you don't need to bother with books. Watch your own mind. Examine to see how feelings come and go, how thoughts come and go. don't be attached to anything. Just be mindful of whatever there is to see. This is the way to the truths of the Buddha. Be natural. Everything you do in your life here is a chance to practise. It is all Dhamma. When you do your chores, try to be mindful. If you are emptying a spittoon or cleaning a toilet, don't feel you are doing it as a favour for anyone else. There is Dhamma in emptying spittoons. Don't feel you are practising only when sitting still, cross-legged. Some of you have complained that there is not enough time to meditate. Is there enough time to breathe? This is your meditation: mindfulness, naturalness in whatever you do.

問︰我們為什麼不能每天跟老師面談？
答︰你若有疑問，歡迎隨時來問他們，但毌需天天面談。你的大大小小問題，我若逐一不漏地解答，則永遠無法弄清自己內心的疑團。你必須自我檢證，自我諮詢，這是最重要的一點。每隔幾天的開示要仔細聆聽，然後拿它跟自己的修行對照。兩者為同？為異？我為何有疑問？起疑情的是誰？唯有透過自我檢證才能瞭解自己。
Q: Why don't we have daily interviews with the teacher?
Answer: If you have any questions, you are welcome to come and ask them anytime. But we don't need daily interviews here. If I answer your every little question, you will never understand the process of doubt in your own mind. It is essential that you learn to examine yourself, to interview yourself. Listen carefully to the lecture every few days, then use this teaching to compare with your own practice. Is it still the same? Is it different? Why do you have doubts? Who is it that doubts? Only through self-examination can you understand.

問︰有時候我擔心犯了比丘戒，若不慎殺了蚊蟲是否有過失？
答︰戒律和道德是修行的基石，但不可盲目地執著條文。關於不殺生或者持其他的戒條，重要的是其動機，對自己的心裡要一清二楚。毌需過度憂慮比丘的戒律，若善加護持是有益修行的，但有些出家人竟老擔心那些瑣碎的條文而寢寤不安。戒條不是要成為負擔的。我們這裡的修行，戒律是個基礎，好的戒律加上頭陀行，然後親身力行。對於很多輔助戒律以及二百二十七條戒都能了然於心，細心遵守，會有莫大的利益。戒律使我們的生活簡樸。不要對行持戒律有疑惑以免思慮紛飛，只要單純地保持警醒。戒律使大眾和諧相處，使僧團順利運作，從外表看來人人所表現的都一致。
戒律和道德是進入定慧的敲門磚。我們善持比丘戒和頭陀行，約束自己的生活簡樸，限制個人擁有的物品。因此在這個道場裡，我們完全奉行佛陀的教法︰去惡向善，生活簡單，僅足以維持基本的需求，淨化內心。也就是，不論行、住、坐、臥，不管什麼姿勢，都要注意觀察自己的身心，都要瞭解自己。
Q: Sometimes I worry about the monks' discipline. If I kill insects accidentally, is this bad? Answer: Sila or discipline and morality are essential to our practice,but you must not cling to the rules blindly. In killing animals or in breaking other rules, the important thing is intention. Know your own mind. You should not be excessively concerned about the monks' discipline. If it is used properly, it supports the practice, but some monks are so worried about the petty rules that they can't sleep well. Discipline is not to be carried as a burden. In our practice here the foundation is discipline, good discipline plus the ascetic rules and practices. Being mindful and careful of even the many supporting rules as well as the basic 227 precepts has great benefit. It makes life very simple. There need be no wondering about how to act, so you can avoid thinking and instead just be simply mindful. The discipline enables us to live together harmoniously; the community runs smoothly. Outwardly everyone looks and acts the same. Discipline and morality are the stepping stones for further concentration and wisdom. By proper use of the monks' discipline and the ascetic precepts, we are forced to live simply, to limit our possessions. So here we have the complete practice of the Buddha: refrain from evil and do good, live simply keeping to basic needs, purify the mind. That is, be watchful of our mind and body in all postures: sitting, standing, walking or lying, know yourself.

問︰有懷疑時該怎麼辦？前些日子我懷疑自己的修行，或者懷疑是否有進步，不然就是懷疑指導我的老師，使自己陷入煩惱當中。
答︰懷疑是自然的現象，每個人修行都從懷疑開始，你可從中學到很多。重要的是，不要與它認同而陷入其中。懷疑會使你的心在原地打轉，相反地，要觀察整個懷疑的過程，看是誰在懷疑，看它怎麼來又怎麼去的。這樣你就不會被疑心牽著鼻子走，你可以跳出它，內心趨於平靜，並且看清一切現象的來去。祇要把你所執著的放下，放下懷疑，單純地觀察。這是對治懷疑的方法。
Q: What can I do about doubts? Some days I'm plagued with doubts about the practice or my own progress, or the teacher.
Answer: Doubting is natural. Everyone starts out with doubts. You can learn a great deal from them. What is important is that you don't identify with your doubts: that is, don't get caught up in them. This will spin your mind in endless circles. Instead, watch the whole process of doubting, of wondering. See who it is that doubts. See how doubts come and go. Then you will no longer be victimized by your doubts. You will step outside of them and your mind will be quiet. You can see how all things come and go. Just let go of what you are attached to. Let go of your doubts and simply watch. This is how to end doubting.

問︰關於其他的修行方法，應如何看待它們？這幾天見到了很多的老師，聽到了這麼多不同的禪修方法，令人感到眼花撩亂。
答︰這好比進城，有人從北方，有人從東方，還有其他人從很多條道路皆可抵達。這些方法通常祇是表象的不同，無論你走那一條道路，走得快或慢，假使你是清醒分明的話，那麼它們的結果都是一樣的。重要的是，所有好的修行方法都指向去掉執著。最後，連所有修行的方法都要捨掉，對教導你的師父也不可執著。若有一種方法能導致煩惱的止息，去掉執著，那它就是正確的方法。你也許想雲遊參訪其他的老師，修學其他的法門，而且有的人已如此經歷一番了。這是一種自然的需求。你將會發現，即使問過一千個問題，知道很多不同的法門，也不能帶你到達真理的岸邊，然後，你會厭倦的。你將會發現，唯有停下來，觀照自己的內心，才能發現佛陀所講的，毌需往身外去追求。你勢必回過頭來面對你自己真實的本性，在此你才能瞭解佛法。
Q: What about other methods of practice? These days there seem to be so many teachers and so many different systems of meditation that it is confusing.
Answer: It is like going into town. One can approach from the north,from the southeast, from many roads. Often these systems just differ outwardly. Whether you walk one way or another, fast or slow, if you are mindful, it is all the same. There is one essential point that all good practice must eventually come to--not clinging. In the end, all meditation systems must be let go of. Neither can one cling to the teacher. If a system leads to relinquishment, to not clinging, then it is correct practice. You may wish to travel, to visit other teachers and try other systems.Some of you have already done so. This is a natural desire. You will find out that a thousand questions asked and knowledge of many systems will not bring you to the truth. Eventually you will get bored. You will see that only by stopping and examining your own mind can you find our what the Buddha talked about. No need to go searching outside yourself. Eventually you must return to face your own true nature. Here is where you can understand the Dhamma.

問︰很多次我看到這裡的出家人都沒有在修行，他們看起來既邋遢又不保持正念，讓我感到不舒服。
答︰光注意到人是不恰當的，這無益於你的修行。你若起煩惱，要看的是自己的煩惱，假使別人沒修行，不是個好比丘，也毌需你來批評論斷。智慧不會從注意別人的過失中產生。出家戒是個人修行的工具，不是要拿來當作批評挑剔的利器。無人能代你修行，你也不能替他人用功。重要的是，觀照自己，這才是修行之道。
Q: A lot of times it seems that many monks here are not practising. They look sloppy or unmindful. This disturbs me.
Answer: It is not proper to watch other people. This will not help your practice. If you are annoyed, watch the annoyance in your own mind. If others' discipline is bad or they are not good monks, this is not for you to judge. You will not discover wisdom watching others. Monks' discipline is a tool to use for your own meditation. It is not a weapon to use to criticize or find fault. No one can do your practice for you, nor can you do practice for anyone else. Just be mindful of your own doings. This is the way to practice.

問︰我一直非常仔細地練習收攝六根，眼睛時常保持低視，每個微細的動作都做到警醒分明。譬如說，用餐時，從咀嚼、品嘗到吞嚥，都花好長的時間去觀察每一動作的觸受。每走一步也都小心翼翼、慎重其事。這樣做是否如法？
答︰收攝六根是適宜的修行法，我們應整天都保持警醒，但不可做得太過火。吃飯、走路以及任何動作都要保持自然，這樣才能從當下的狀態中培養自發的覺察力。不必刻意造作，把自己逼成怪模怪樣的，否則，這也是另一種貪。修行要不緩不急、細水長流，你若做得自然而清醒，智慧也會自然產生。
Q: I have been extremely careful to practise sense restraint. I always keep my eyes lowered and am mindful of every little action I do. When eating, for example, I take a long time and try to see each touch: chewing, tasting, swallowing, etc. I take each step very deliberately and carefully. Am I practising properly?
Answer: Sense restraint is proper practice. We should be mindful of it throughout the day. But don't overdo it! Walk and eat and act naturally. And then develop natural mindfulness of what is going on within yourself. Don't force your meditation nor force yourself into awkward patterns. This is another form of craving. Be patient. Patience and endurance are necessary. If you act naturally and are mindful, wisdom will come naturally too.

問︰打坐有必要坐很久嗎？
答︰不必要。坐上好幾個小時是沒有必要的。有些人認為坐得愈久一定愈有智慧，我曾看見雞在雞窩裡坐上好幾天呢！智慧來自於，無論你的身體做什麼動作，你都是警醒而清楚。修行應該從清晨醒來那一刻開始，持續到你晚上睡覺之前。不要在意你能坐多久，重要的是能否保持清醒分明。每個人都有他自己自然的壽命，有的人六十歲會死，而有的人到九十歲才死。所以，你們每個人修行步調也不必一致，不要去想或擔心這一點。試著保持清醒，讓事物依它自然的法則進行，這時無論你處在怎樣的境界，內心都會愈來愈寧靜。它好比森林裡一泓清澈的池塘，所有美麗和稀有的動物都跑來喝水，你清醒地看見萬事萬物的本來面目，看到美麗稀奇的動物來了又走了，但你仍寂然不動。煩惱會產生，但你能立刻透視它們。這是佛陀獲致的安詳和幸福。
Q: Is it necessary to sit for very long stretches?
Answer: No, sitting for hours on end is not necessary. Some people think that the longer you can sit, the wiser you must be. I have seen chickens sit on their nests for days on end! Wisdom comes from being mindful in all postures. Your practice should begin as you awaken in the morning. It should continue until you fall asleep. Don't be concerned about how long you can sit. What is important is only that you keep watchful whether you are working or sitting or going to the bathroom. Each person has his own natural pace. Some of you will die at age fifty, some at age sixty-five, and some at age ninety. So, too, your practice will not be all identical. Don't think or worry about this. Try to be mindful and let things take their natural course. Then your mind will become quieter and quieter in any surroundings. It will become still like a clear forest pool. Then all kinds of wonderful and rare animals will come to drink at the pool. You will see clearly the nature of all things (sankharas) in the world. You will see many wonderful and strange things come and go. But you will be still. Problems will arise and you will see through them immediately. This is the happiness of the Buddha.

問︰我的雜念仍然很多，當我想保持清醒時就妄念紛飛。
答︰不要擔心這一點。試著把心安住在當下。無論什麼念頭生起，祇須看著它，隨它去，不要想袪除妄念，這時心自然會回復它原本的狀態。不要分別好壞、冷熱和快慢。無人亦無我，根本沒有一個能主宰的我。讓一切自然展現。托缽時，毌需特別造作，祇是安詳地走著，看著心。毌需執著要閉關或隱遁。無論身處何地，保持自然，警醒觀照，藉此認識自己。疑心若生起，看著它的來去。就是這麼簡單，一切無所執。這好比你走在街上，每隔一段時間就會碰到障礙。當你遇到煩惱，祇須看著它、放下它，就超越過去了。別留戀已經歷過的煩惱，也別預期尚未出現的困難。專注於現在，一切皆在變化當中，無論遇到什麼境界都不要執著它。當修行自然湧現時，心靈就會趨於它原有的和諧狀態，一切境界都將祇是生起和消失。
Q: I still have very many thoughts. My mind wanders a lot even though I am trying to be mindful.
Answer: Don't worry about this. Try to keep your mind in the present. Whatever there is that arises in the mind, just watch it. Let go of it. Don't even wish to be rid of thoughts. Then the mind will reach its natural state. No discriminating between good and bad, hot and cold, fast and slow. No me and no you, no self at all. Just what there is. When you walk on alms-round, no need to do anything special. Simply walk and see what there is. No need to cling to isolation or seclusion. Wherever you are, know yourself by being natural and watching. If doubts arise, watch them come and go. It's very simple. Hold on to nothing. It is as though you are walking down a road. Periodically you will run into obstacles. When you meet defilements, just see them and just overcome them by letting go of them. don't think about the obstacles you have passed already. Don't worry about those you have not yet seen. Stick to the present. Don't be concerned about the length of the road or about the destination. Everything is changing. Whatever you pass, do not cling to it. Eventually the mind will reach its natural balance where practice is automatic. All things will come and go of themselves.

問︰你看過六祖惠能《壇經》嗎？
答︰惠能的智慧是很敏銳的，初學者不容易體會得到。不過你若遵照我們這裡的方法耐心修習，練習不執著，終究會瞭解的。以前我有一位徒弟，住在茅蓬裡用功。當時適逢雨季，而且雨下得特別多，某日颳起一陣強風，吹掉半邊的屋頂，他也不理不睬，讓雨水打進來。過了幾天，我經過他的住處，看到開了天窗的屋頂，就問他是怎麼一回事。他回答說是在修習不執著。這是沒有智慧的不執著，其安靜的程度就像水牛一般。你若遵守戒律，生活簡樸，不自私自利，終有一天會領悟惠能的智慧。
Q: Have you ever looked at the Altar Sutra of the 6th Patriarch, Hui Neng?
Answer: Hui Neng's wisdom is very keen. It is very profound teaching,not easy for beginners to understand. But if you practise with our discipline and with patience, if you practise not-clinging, you will eventually understand. Once I had a disciple who stayed in a grass-roofed hut. It rained often that rainy season and one day a strong wind blew off half the roof. He did not bother to fix it, just let it rain in. Several days passed and I asked him about his hut. He said he was practising not-clinging. This is not-clinging without wisdom. It is about the same as the equanimity of a water buffalo. If you live a good life and live simply, if you are patient and unselfish, you will understand the wisdom of Hui Neng.

問︰你曾說奢摩他（Samatha）和毗婆舍那（Vipassana）或者禪定和內觀是無差別的。這一點能否進一步說明？
答︰這個道理很簡單，禪定和智慧是相輔相成的。當你閉目靜坐，制心一處，心祥和寂靜了，這就是禪定，接著它又是智慧或者毗婆舍那生起的因緣。此後，無論是閉目靜坐或者行走於鬧巿，心都能安住不亂。這就像你曾經是個孩童，現在已經是個成年人了，兩者是否同一人？你可說是，但從另一角度來看，又不是。因此，從另一 方面來講，三摩地有別於毗婆舍那。或者好比食物和糞便，兩者可說為同一物。不要 光相信我所說的，要身體力行，親自證得，沒有什麼特別的法門。你若觀察到禪定和智慧是怎麼生起的，即能自知自證。很多人最近幾天一直執著在字面上，稱他們的修行是毗婆舍那，而貶抑三摩地。又有的人稱他們的修行是三摩地，認為它是毗婆舍那的基礎。凡此皆戲論，不要在這上面傷腦筋。祇要好好用功，自然會明白。
Q: You have said that samatha and vipassana or concentration and insight are the same. Could you explain this further?
Answer: It is quite simple. Concentration (samatha) and wisdom (vipassana) work together. First the mind becomes still by holding on to a meditation object. It is quiet only while you are sitting with your eyes closed. This is samatha and eventually this samadhi-base is the cause for wisdom or vipassana to arise. Then the mind is still whether you sit with your eyes closed or walk around in a busy city. It's like this. Once you were a child. Now you are an adult. Are the child and the adult the same person? You can say that they are, or looking at it another way, you can say that they are different. In this way samatha and vipassana could also be looked at as separate. Or it is like food and feces. Food and feces could be called the same and they can be called different. Don't just believe what I say, do your practice and see for yourself. Nothing special is needed. If you examine how concentration and wisdom arise, you will know the truth for yourself. These days many people cling to the words. They call their practice vipassana. Samatha is looked down on. Or they call their practice samatha. It is essential to do samatha before vipassana, they say. All this is silly. Don't bother to think about it in this way. Simply do the practice and you'll see for yourself.

問︰修行是否有必要做到渾然忘我？
答︰不必要。應該培養少許的禪定和專注，然後拿它來觀察自己，毌需特別造作。若修行時，恰好進入渾然忘我的狀態，那很好，祇是不要執著它。有些人們迷上渾然忘我，玩這種遊戲是很過癮的。當知，它有適當的限度，你若聰明的話，就知道渾然忘我的作用和極限，正如你知道，和成年人相較之下，小孩也有他的能力限制。
Q: Is it necessary to be able to enter absorption in our practice?
Answer: No, absorption is not necessary. You must establish a modicum of tranquillity and one-pointedness of mind. Then you use this to examine yourself. Nothing special is needed. If absorption comes in your practice, this is OK too. Just don't hold on to it. Some people get hung up with absorption. It can be great fun to play with. You must know proper limits. If you are wise, then you will know the uses and limitations of absorption, just as you know the limitations of children verses grown men.

問︰如何遵循頭陀行，譬如說，用餐時祇能從自己的碗內取食？
答︰頭陀行是為了斷除內心的雜染。持頭陀行，以從碗中取食為例，這樣做使我們更警醒，視用餐為藥食。假使內心沒有貪欲，那怎麼吃都無所謂，佛陀並沒有為所有的比丘制定頭陀行，不過他准許那些想嚴格修行的人這麼做。它們訓練我們外在的行持，有助於增強我們的心力。戒律是要拿來自己持的，不要管別人有沒有修持。要觀察自己的心，然後檢視何者有益於己。像有一條規矩︰無論分配到什麼樣的寮房都要接受。也有助於修行，它使比丘們免於貪執住處；若因故離開，再回來時就必須住到另一房間。這是我們修行的要求──一切都不可執取。
Q: Why do we follow the ascetic rules such as only eating out of our bowls?
Answer: The ascetic precepts are to help us cut defilement. By following the ones such as eating out of our bowls we can be more mindful of our food as medicine. If we have no defilements, then it does not matter how we eat. But here we use the form to make our practice simple. The Buddha did not make the ascetic precepts necessary for all monks, but he allowed them for those who wished to practise strictly. They add to our outward discipline and thereby help increase our mental resolve and strength. These rules are to be kept for yourself. Don't watch how others practise. Watch your own mind and see what is beneficial for you. The rule that we must take whatever meditation cottage assigned to us is a similarly helpful discipline. It keeps monks from being attached to their dwelling place. If they go away and return, they must take a new dwelling. This is our practice--not to cling to anything.

問︰若把所有的食物都放入碗內一起食用是重要的事，你當老師的怎麼自己沒照著做？難道不覺得以身作則是很重要的嗎？
答︰沒錯，老師應當做徒弟的好榜樣，我不介意你的批評，有何疑難儘管問。但重要的是，不要黏著你的老師，我若在外相上完美無瑕會更糟，因為你將更執著我。即使佛陀有時也會教他的弟子做某件事，而自己所做的又不同。對老師有所疑問是有助於修行的，你該觀察自己對這些疑問的心理反應。你想有沒有可能我從碗中取出部分飯菜到盤子，以留給在寺中工作的在家人吃呢？智慧是要自己去觀察和培養的，因此，要留意自己的修行。假使我閒著休息而你們卻都必須徹夜靜坐，這樣會不會使你們生氣？我若是非顛倒，男女不分，你們就不要盲目跟隨我。
我的一位老師吃飯很快，而且發出巨聲，但他叫我們用餐時要緩慢且保持警醒。我以前看了心裡就不舒服，是我自己在煩惱而他並不會，因為，我老注意外在的。後來我明白，有些人們車子開得快，卻小心翼翼的；有的人即使慢慢地開也常東碰西撞的。不要執著規則或外相。你若拿一分心力看別人，九分心力觀察自己，這樣修行是妥當的。以前我觀察我的老師阿姜東瑞（Achaan　Tong　Rath），滿肚子的疑惑，有的人甚至以為他瘋了，他常做些奇怪的事情，或者對徒弟大發雷霆。在外表上他是在生氣，其實內心空無一物，無我相。他的修行是很好的，直到他臨終前一刻都一直保持清醒的狀態。
往外看，是自我在那裡計較、分別，你不可能由此找到安樂之道。但把時間花在尋找完美的人或老師，也不可能獲得安詳，佛陀教導我們要見到法，見到真理，而不是把注意力放在別人身上。
Q: If putting everything together in our bowls is important, why don't you as a teacher do it yourself? Don't you feel it is important for the teacher to set an example? Answer: Yes, it is true, a teacher should set an example for his disciples. I don't mind that you criticize me. Ask whatever you wish. But it is important that you do not cling to the teacher. If I were absolutely perfect in outward form, it would be terrible. You would all be too attached to me. Even the Buddha would sometimes tell his disciples to do one thing and then do another himself. Your doubts in your teacher can help you. You should watch your own reactions. Do you think it is possible that I keep some food out of my bowl in dishes to feed the laymen who work around the temple? Wisdom is for yourself to watch and develop. Take from the teacher what is good. Be aware of your own practice. If I am resting while you must all sit up, does this make you angry? If I call the color blue red or say that male is female, don't follow me blindly. One of my teachers ate very fast. He made noises as he ate. Yet he told us to eat slowly and mindfully. I used to watch him and get very upset. I suffered, but he didn't! I watched the outside. Later I learned. Some people drive very fast but carefully. Others drive slowly and have many accidents. Don't cling to rules, to outer form. If you watch others at most ten percent of the time and watch yourself ninety percent, this is the proper practice. At first I used to watch my teacher Ajahn Tong Raht and had many doubts. People even thought he was mad. He would do strange things or get very fierce with his disciples. Outside he was angry, but inside there was nothing. Nobody there. He was remarkable. He stayed clear and mindful until the moment he died. Looking outside the self is comparing, discriminating. You will not find happiness that way. Nor will you find peace if you spend your time looking for the perfect man or the perfect teacher. The Buddha taught us to look at the Dhamma, the truth, not to look at other people.

問︰修行如何克服情欲？我有時候覺得自己簡直是性欲的奴隸。
答︰修厭離想可去除貪欲。執著色身為一極端，可用另一極端來對治，當觀身如死屍，以及種種腐敗污穢之相，憶念肺、脾、血、肉、糞便、種種器官和不淨之相，牢記它們，每當貪欲生起時，就觀想這些影像，這樣就可遠離。
Q: How can we overcome lust in our practice? Sometimes I feel as if I am a slave to my sexual desire.
Answer: Lust should be balanced by contemplation of loathesomeness. Attachment to bodily form is one extreme and one should keep in mind the opposite. Examine the body as a corpse and see the process of decay or think of the parts of the body such as the lungs, spleen, fat, feces, and so forth. Remember these and visualize this loathesome aspect of the body when lust arises. This will free you from lust.

問︰如何克服瞋恚？當它生起時，如何對治？
答︰你必須有慈悲心，打坐時若瞋恚心生起，當修慈悲觀。若別人行持不好或發脾氣，不要因此而生氣，否則，你比他更無明。要心懷慈悲和智慧，因為對方正在受煩惱的煎熬。要內心充滿慈悲，把他當作你親愛的兄弟，在打坐時，專注在慈悲的感受上。要散發慈悲心於整個世界，唯有慈悲才能化解瞋恨。
有時候，當你看到其他的出家人舉止粗暴，可能會心生懊惱，是自討苦吃的，這樣不是佛法。你可能這麼想︰「他們不像我這麼嚴謹在修行，不是好的出家人。」這就是自己的大錯了。不要做比較、批判，放下想法，觀照自己。修學佛法是自己的事，你不能叫別人的作為合你的意或像你一樣。這種期待祇會為自己帶來煩惱，修行人常有此通病，但是看別人的缺點不會產生智慧。不要自尋苦惱，祇是單純地觀察自己及內心的感覺。這樣做，你將會明白的。
Q: How about anger? What should I do when I feel anger arising? Answer: You must use loving-kindness. When angry states of mind arise in meditation, balance them by developing feelings of loving-kindness. If someone does something bad or gets angry, don't get angry yourself. If you do, you are being more ignorant than they. Be wise. Keep in mind compassion, for that person is suffering. Fill your mind with loving-kindness as if he were a dear brother. Concentrate on the feeling of loving-kindness as a meditation subject. Spread it to all beings in the world. Only through loving-kindness is hatred overcome. Sometimes you may see other monks behaving badly. You may get annoyed. This is suffering unnecessarily. It is not yet our Dhamma. You may think like this: "He is not as strict as I am. They are not serious meditators like us. Those monks are not good monks."; This is a great defilement on your part. Do not make comparisons. Do not discriminate. Let go of your opinion as watch your opinions and watch yourself. This is our Dhamma. You can't possibly make everyone act as you wish or be like you. This wish will only make you suffer. It is a common mistake for meditators to make, but watching other people won't develop wisdom. Simply examine yourself,your feelings. This is how you will understand.

問︰我覺得很愛睏而不能打坐。
答︰有很多方法可以克服睡意。若坐在暗處，可以移到亮的地方，或者睜開眼睛，起來洗洗臉、拍拍臉，或者沖個澡。很想睡時，可改換姿勢，多經行，或者倒退走，怕碰到東西會使人清醒過來。若還無效，可站著不動，清淨內心，做光明想。或者坐在懸崖邊、深井旁，你就不敢睡了。一切若真的無效，祇好去睡覺了，但要小心翼翼地躺下，儘量保持清醒直到睡著了。一旦醒過來，就要立刻起身，不可再看時鐘，或轉頭翻身。保持清醒是從一醒來就要開始的。

假使每天都想睡，嘗試少吃一點。自己試驗看看，要是再吃五湯匙就會飽了，就此打住，然後喝些水直到覺得剛剛好為止。去坐下，觀察自己的昏沈和饑餓。一定要學習調整飲食，當一直修行下去，你會自然地感覺到更有精力，也不必吃那麼多，不過這必須自己去調整。
Q: I feel sleepy a great deal. It makes it hard to meditate.
Answer: There are many ways to overcome sleepiness. If you are sitting in the dark, move to a lighted place. Open your eyes. Get up and wash your face or take a bath. If you are sleepy, change postures. Walk a lot. Walk backwards. The fear of running into things will keep you awake. If this fails, stand still, clear the mind and imagine it is full daylight. Or sit on the edge of a high cliff or deep well. You won't dare sleep! If nothing works, then just go to sleep. Lay down carefully and try to be aware until the moment you fall asleep. Then as you awaken, get right up. Don't look at the clock or roll over. Start mindfulness from the moment you awaken. If you find yourself sleepy everyday, try to eat less. Examine yourself. As soon as five more spoonfuls will make you full, stop. Then take water until just properly full. Go and sit. Watch your sleepiness and hunger. You must learn to balance your eating. As your practice goes on you will feel naturally more energetic and eat less. But you must adjust yourself.

問︰為什麼要禮佛？
答︰禮佛很重要，這個外在的形式是修行的一部分。姿勢要正確，前額完全著地，手肘靠近膝蓋，兩膝打開約八英吋。要慢慢地拜，觀察身體，這是對治我慢的良方，因此要常禮佛。拜三拜時，內心憶念佛、法、僧三種德行，也就是內心純淨、光明、安詳。我們藉外在形式訓練自己，使身心和諧。不要看別人怎麼拜，這是錯誤的，若年輕的沙彌或年老的比丘漫不經心，也不用你來評斷。人是很難調教的，有的學得快，有的根器鈍，評判別人祇會增加我慢，相反地，要觀察自己。常禮拜可袪除我慢。

已經與法融為一體的人是超越外相的，不論他們做什麼──走路、吃飯、大小便，都是在禮拜，因為他們已經超越自私我相了。
Q: Why must we do so much prostrating here?
Answer: Prostrating is very important. It is an outward form that is part of practice. This form should be done correctly. Bring the forehead all the way to the floor. Have the elbows near the knees and the palms of the hands on the floor about three inches apart. Prostrate slowly, be mindful of your body. It is a good remedy for our conceit. We should prostrate often. When you prostrate three times you can keep in mind the qualities of the Buddha, the Dhamma and the Sangha, that is, the qualities of mind of purity, radiance and peace. So we use the outward form to train ourselves. Body and mind become harmonious. don't make the mistake of watching how others prostrate. If young novices are sloppy or the aged monks appear unmindful, this is not for you to judge. People can be difficult to train. Some learn fast but others learn slowly. Judging others will only increase your pride. Watch yourself instead. Prostrate often, get rid of your pride. Those who have really become harmonious with the Dhamma get far beyond the outward form. Everything they do is a way of prostrating. Walking, they prostrate; eating, they prostrate; defecating, they prostrate. This is because they have got beyond selfishness.

問︰你的新弟子們最大的問題是什麼？
答︰意見。關於修行上，佛陀的教法，以及自己本身，他們都有一大堆的想法和意見。他們有些來自社會高階層，有些是富商、大學畢業生、教授，以及政府官員，每個人腦子裡都裝滿了一大堆自己的想法，太聰明了，別人的話根本聽不進去。這好比一個杯子，若裡面裝滿污濁腐臭的水是派不上用場的，除非你先把舊有的東西倒掉。你一定要先清除自己的成見才能見到真理，修行是超越智愚的。你若自認為︰「我天資聰敏，我家財萬貫，我是個了不起的人物，佛法我全都懂了。」那你已自絕於無我真理的門外了。你所見到的無非是自我、我、我所，可是佛法是袪除自我、空、涅槃。
Q: What is the biggest problem of your new disciples?
Answer: Opinions. views and ideas about all things. About themselves, about practice, about the teachings of the Buddha. Many of those who come here have a high rank in the community. There are wealthy merchants or college graduates, teachers and government officials. Their minds are filled with opinions about things. They are too clever to listen to others. It is like water in a cup. If a cup is filled with dirty, stale water, it is useless. Only after the old water is thrown out can the cup become useful. You must empty your minds of opinions, then you will see. Our practice goes beyond cleverness and beyond stupidity. If you think;"I am clever, I am wealthy, I am important, I understand all about Buddhism."; You cover up the truth of anatta or no-self. All you will see is self, I, mine. But Buddhism is letting go of self. Voidness, Emptiness, Nibbana.

問︰貪欲和瞋恚等煩惱純是虛幻的，或是實在的？
答︰兩者皆是，我們把煩惱稱作貪欲或瞋恚或無明，這些都是外在的名相。正如我們說一個碗是大的、小的、好看的，隨你怎麼稱呼它，這都不是事物的本來面目。
我們從概念中產生貪欲︰假使想要一個大的碗，就把眼前這個碗叫做小的。貪欲使我們分別，而真理純粹是事物的原貌。我們用這種方式來看︰你是一個人嗎？你會說︰是。這是事物的表象，其實你祇不過由各種元素，或者一堆變化不居的五蘊所構成的。假使內心是解脫的，就是沒有分別計較，沒有大或小，也沒有你和我。一切皆空，我們稱它為無我。的確，到後來，無所得，也無我。
Q: Are defilements such as greed or anger merely illusory or are they real?
Answer: They are both. The defilements we call lust or greed, or anger or delusion, these are just outward names, appearances. Just as we call a bowl large, small, pretty, or whatever. This is not reality. It is the concept we create from craving. If we want a big bowl, we call this one small. Craving causes us to discriminate. The truth, though, is merely what is. Look at it this way. Are you a man? You can say 'yes'. This is the appearance of things. But really you are only a combination of elements or a group of changing aggregates. If the mind is free, it does not discriminate. No big and small, no you and me. There is nothing: Anatta, we say, or non-self. Really, in the end there is neither atta nor anatta.

問︰請你對業力稍加解釋？
答︰業是一種造作，一種執著。我們一有執著，身、口、意都在造業。我們養成種種的習性使將來受到苦報，這是我們的執取，以及過去染污行為的結果。所有的執著導致造業。假使你以前是個小偷，現在出家了。你曾偷竊別人的財物，使他人以及你的父母憂愁苦惱，現在雖然出家了，但祇要一想起以前如何造成他人內心的焦慮痛苦，你現在也會覺得憂悔而承受這個苦果。記住，不祇是身體的行為，言語和心念也在造作來日果報的因緣。假使你以前做了些善事，現在回想起來，仍然會喜悅，這種喜悅的心情就是過去所造的業的結果。一切事物的形成都是有因有緣的，若去觀察它，會發現因緣即是源遠流長，也是片刻相續，前後影響的。但毌需在過去、現在以及
未來上費心思，祇是單純地觀照自己的身心，即可知道自己的業。祇看著自己的心，自己的修行，你會清楚地見到法的真相。切記，別人造業是他自己的事，不須你來執著，也不要管他人的事。我若吃了毒藥，受苦的是我自己，你不必來陪我一起受苦。要擷取你老師的優點，這樣你會愈趨祥和，你的心也會愈來愈像你老師的心，將來檢證，自己就會明白。即使現在體會不到，祇要開始做，這個道理也會愈來愈清楚，你可以自知自證的。這才叫做修持佛法。

我們小的時候，父母教導我們並且也會對我們生氣，他們是真正在幫助我們，經過很久以後，你才瞭解到這一點。父母和師長指責我們，我們心裡不高興，但後來也瞭解到他們為什麼這麼做；修行也是如此，經過很長的一段時間，你才會領悟到它的好處。那些太聰明的人，才學了一陣子就動身離去；他們永遠學不到東西。你必須放棄自己的聰明才智，若自認為高人一等，來日唯有自嘗苦果，這是多麼悲哀啊！切記，不要心生懊惱，祇是單純地觀照。
Q: Could you explain a little more about karma?
Answer: Karma is action. Karma is clinging. Body, speech, and mind all make karma when we cling. We make habits. These can make us suffer in the future. This is the fruit of our clinging, of our past defilement. All attachment leads to making karma. Suppose you were a thief before you became a monk. You stole, made others unhappy, made your parents unhappy. Now you are a monk, but when you remember how you made others unhappy, you feel bad and suffer yourself even today. Remember, not only body, but speech and mental action can make conditions for future results. If you did some act of kindness in the past and remember it today, you will be happy. This happy state of mind is the result of past karma. All things are conditioned by cause--both long term and, when examined, moment to moment. But you need not bother to think about past, or present, or future. Merely watch the body and mind. You must figure karma out for yourself. Watch your mind. Practise and you will see clearly. Make sure, however, that you leave the karma of others to them. Don't cling to and don't watch others. If I take a poison, I suffer. No need for you to share it with me! Take what is good that your teacher offers. Then you can become peaceful, your mind will become like that of your teacher. If you will examine it, you will see. Even if now you don't understand, when you practise, it will become clear. You will know by yourself. This is called practising the Dhamma. When we were young, our parents used to discipline us and get angry. Really they wanted to help us. You must see it over the long term. Parents and teachers criticize us and we get upset. Later on we see why. After long practise you will know. Those who are too clever leave after a short time. They never learn. You must get rid of your cleverness. If you think yourself better than others, you will only suffer. What a pity. No need to get upset. Just watch.

問︰有時候，我似乎覺得自從出家後，煩惱和痛苦反而增多了。
答︰我知道你們當中，有些人以前的生活是優渥的物質享受和外在的自由。相較之下，現在過著清苦嚴刻的日子。在修行時，我往往要求你們一坐或者一等就是好幾個鐘頭，而且這裡的食物和氣候也有別於你們家鄉的。但是每個人都必須經歷過這一番，因為現在的艱苦將導致來日煩惱的止息。這是你們應該學習的。當生氣或自憐時，就是瞭解自己內心的大好機會，佛陀也曾說，煩惱就是我們的良師。

所有的弟子就像我的孩子，我內心唯有慈悲和以他們的利益為念，若我使你們受苦，也是為了你們好。我知道你們當中有的人受過良好的教育，博學多聞。那些沒念過多少書，世俗知識不豐富的，可以很容易地來修行。但好比你們西方人有很大的房子待清理，等你把房子打掃乾淨了，將會有很大的活動空間，你可以使用廚房、圖書室等。你要有耐心，耐心和長遠心是我們修行所必備的。我小時候出家，不像你們現在碰到這麼多的困難，我懂得本國語言，吃土產的食物。即使如此，也曾失望挫折，想要還俗，甚至自殺。這些煩惱和痛苦都來自錯誤的見解，你一旦見到真理，就會從知見中解脫，這時萬事萬物都顯得和諧寧靜。
Q: Sometimes it seems that since becoming a monk I have increased my hardships and suffering.
Answer: I know that some of you have had a background of material comfort and outward freedom. By comparison, now you live an austere existence. Then in the practice, I often make you sit and wait for long hours. Food and climate are different from your home. But everyone must go through some of this. This is the suffering that leads to the end of suffering. This is how you learn. When you get angry and feel sorry for yourself, it is a great opportunity to understand the mind. The Buddha called defilements our teachers. All my disciples are like my children. I have only loving kindness and their welfare in mind. If I appear to make you suffer, it is for your own good. I know some of you are well-educated and very knowledgeable. People with little education and worldly knowledge can practise easily. But it is as if you Westerners have a very large house to clean. When you have cleaned the house, you will have a big living space. You can use the kitchen, the library, the living room. You must be patient. Patience and endurance are essential to our practice. When I was a young monk I did not have it as hard as you. I knew the language and was eating my native food. Even so, some days I despaired. I wanted to disrobe or even commit suicide. This kind of suffering comes from wrong views. When you have seen the truth, though, you are free from views and opinions. Everything becomes peaceful.

問︰我的內心已因禪坐而變得很安詳，接下來該怎麼用功？
答︰很好。使心寧靜和專注，然後用來觀照身心。當心不寧靜的時候也要看著它，這時你才能體會到真正的寧靜。為什麼呢？這樣才能瞭解無常，即使寧靜也要以無常看待它，不能執著，否則一旦失去它又要苦了。什麼都要放下，即使寧靜的心。
Q: I have been developing very peaceful states of mind from meditation. What should I do now?
Answer: This is good. Make the mind peaceful, concentrated. Use this concentration to examine the mind and body. When the mind is not peaceful, you should also watch. Then you will know true peace. Why? Because you will see impermanence. Even peace must be seen as impermanent. If you are attached to peaceful states of mind you will suffer when you do not have them. Give up everything, even peace.

問︰你是否說過，你害怕太用功的弟子。
答︰沒錯。太用功的，我會怕。他們過於努力而缺乏智慧，逼自己受沒必要的苦。有些人下定決心要開悟，咬緊牙關，隨時在拼命。他們太操之過急了。人的本性都是相同的，他們不知道事物的本來面目，所有的形色、身、心都是無常的，祇要觀察它們，不要執著就好了。

有些人自以為懂，到處批評，注意別人，品頭論足。這沒關係，隨他們怎麼說。評斷分別是很危險的，這好比一條路有急轉彎，我們若認為別人比我差，或比我好，或跟我不相上下，那我們會衝出彎道。批評比較，唯有受苦的份。
Q: Did I hear you say that you are afraid of very diligent disciples?
Answer: Yes, that's right. I am afraid. I am afraid that they are too serious. They try too hard, but without wisdom. They push themselves into unnecessary suffering. Some of you are determined to become enlightened. You grit your teeth and struggle all the time. This is trying too hard. People are all the same. They don't know the nature of things (sankhara). All formations, mind and body, are impermanent. Simply watch and don't cling. Others think they know. They criticize, they watch, they judge. That's OK. Leave their opinions to the. This discrimination is dangerous. It is like a road with a very sharp curve. If we think others are worse or better or the same as us, we go off the curve. If we discriminate, we will only suffer.

問︰我已靜坐多年，無論處在什麼境界，內心幾乎都能保持明覺和安詳。現在想要嘗試從頭練習高層次的禪定或者進入完全融入的狀態。
答︰很好，這是有益的心靈訓練。你若有智慧就不會執著在禪定上面。這好比想要坐久一點，它當然是一種好的練習，不過真正的修行與姿勢無關，它是直接觀照內心。這才是智慧。你一旦檢視並瞭解自己的心，就有智慧知道無論禪定或者書本都是有限的。假如你修行並且體驗到不執著的道理，這時可以回到書本上面，它們將好比甜美的點心，有助於你去幫助別人。或者你也可以回來練習全神融入。你將有智慧知道一切皆不可執著。
Q: I have been meditating many years now. My mind is open and peaceful in almost all circumstances. Now I would like to try to backtrack and practise high states of concentration or mind absorption.
Answer: This is fine. It is beneficial mental exercise. If you have wisdom, you will not get hung up on concentrated states of mind. It is the same as wanting to sit for long periods. This is fine for training, but really, practice is separate from any posture. It is a matter of directly looking at the mind. This is wisdom. When you have examined and understood the mind, then you have the wisdom to know the limitations of concentration, or of books. If you have practised and understand not-clinging, you can then return to the books. They will be like a sweet dessert. They can help you to teach others. Or you can go back to practise absorption. You have the wisdom to know not to hold on to anything.

問︰關於我們今天所討論的，你可否將某些要點再提示一遍？
答︰你必須檢視自己，祇是單純地觀照自己的身心，知道自己的本來面目。在吃飯、睡覺、或者坐著的時候，知道自己的缺點。要用智慧，修行不是要完成什麼，祇是清醒地知道事物的原貌。整個禪修的要點是直接觀照內心，你將清楚地看到苦的生起因緣以及滅苦之道。但必須要有耐心，要有極大的耐心和長遠心，久而久之，自然有所成就。佛陀住世時，教導他的弟子至少要追隨老師五年以上。你一定要瞭解施捨、忍耐和奉獻的價值。
修行不可操之過急，也不要執著外相。看別人的過失是壞的修行法，祇要順其自然地觀照。出家戒和道場規矩很重要，它們創造了一個純樸、和諧的修行環境，因此，要善加遵循。記得，比丘戒的精髓是注意動機，觀照起心動念。要用智慧，不要分別批評。你會對森林中的一棵小樹生氣，怪它沒有長得像其他的樹又高又直嗎？這是愚蠢的，不要評判別人，人各有特色，毌需擱負著想要改變所有的人的包袱。
因此，耐心修學，奉持戒律，生活簡樸，保持自然，觀照內心。這是我們的修行方法，它將引導你證入無我，達到寂靜安詳的境界。
Q: Would you review some of the main points of our discussion?Answer: You must examine yourself. Know who you are. Know your body and mind by simply watching. In sitting, in sleeping, in eating, know your limits. Use wisdom. The practise is not to try to achieve anything. Just be mindful of what is. Our whole meditation is looking directly at the mind. You will see suffering, its cause and its end. But you must have patience; much patience and endurance. Gradually you will learn. The Buddha taught his disciples to stay with their teachers for at least five years. You must learn the values of giving, of patience and of devotion. Don't practise too strictly. Don't get caught up with outward form. Watching others is bad practice. Simply be natural and watch that. Our monks' discipline and monastic rules are very important. They create a simple and harmonious environment. Use them well. But remember, the essence of the monks' discipline is watching intention, examining the mind. You must have wisdom. don't discriminate. Would you get upset at a small tree in the forest for not being tall and straight like some of the others? This is silly. Don't judge other people. There are all varieties. No need to carry the burden of wishing to change them all. So, be patient. Practice morality. Live simply and be natural. Watch the mind. This is our practice. It will lead you to unselfishness. To peace.

from:
http://nt.med.ncku.edu.tw/biochem/lsn/Theravadian-Masters/chap04.htm
http://www.buddhanet.net/bodhiny2.htm




《阿姜 查的禪修世界》
調身(息)

當我們坐禪的時候，
只要注意(watch)呼吸，不要試圖去控制它。
如果我們強迫自己的呼吸，使它過長或過短，
我們就不會覺得平衡，而且，
我們的心也無法變得寧靜，
我們必須只讓自己的呼吸自然地發生。
不要過於在意它有多長或多短，多弱或多強，
只要留意(note)它就好。
我們單單讓它隨其自然，並且跟隨它。[4]P.152
不要去強迫呼吸，使它比平常長或短，
只要讓它如往常般持續。[6]P.138
將注意力放到呼吸上，在做觀察呼吸的當下，
不要刻意的使呼吸拉長或縮短，
不要使它變強或變弱，
只要依正常速度，自自然然的進出就可以了。
放輕鬆，什麼都不要去想，不須想東想西，
唯一要做的事是將注意力放在吸氣和呼氣上，
注意每一個呼吸的開始、中間和結尾。
吸氣時，氣的開始是在鼻端，中間在心臟，
結尾在腹部。呼氣時，正好相反。
開展對呼吸的覺知：
一在鼻端，二在心臟，三在腹部。
投聚「注意力」在這三點上
將可解決你一切的煩憂。[2]P.14
保持出入息的覺醒，不要因為呼吸太長或太短而感到痛苦，只要觀照它，不要試圖以任何方法來控制或壓抑它；不要執著。[6]P.139

吸氣時要吸到滿，然後再送出。
此時不要刻意地去控制呼吸，不管氣長或氣短都沒關係，只要坐著注意你呼吸的自然進出，這就夠了。[2]P.96
行、立、坐、臥，
我們必須不斷地去改變姿勢，
在日常生活中我們都會用到這些姿勢，
因此，我們必須在每一樣的姿勢上發展覺知，
使它們變得很有用。[2]P.95
平靜時，呼吸會變得細密，
身體會變得輕鬆，心也會輕安起來，
一切都將恰到好處。
持續下去吧！直到你好像只是坐在那兒
而沒有了進息或出息一般！

然而你仍然活著，別害怕呼吸停止而逃開。
只要對所發生的每項過程全然清楚，
而不要被其中的任何一個狀況給愚弄了。[2]P.97
如果呼吸很粗大，我們知道它很粗，
如果它是細微的，我們知道它很細微。
當它越是細微，我們越是跟進，
同時使心覺醒，最後，呼吸會全然消失，
所留存的，只是清明覺醒的感受， 這叫做「見佛」。[1]P.8 如果你想改變姿勢，在改變前，
將痛苦忍耐到最極點吧！
如果痛到無法在心裡繼續持念BUDDHO時，
就把痛當作是你醒覺的對象，
讓「痛」替代「BUDDHO」。
用這種方式直到痛苦消失，並看看有什麼後果。
但那是逐漸而來的，不要太強迫自己，
只需慢慢地持續下去。[2]P.100
當你坐得正確時，就不需去衡量或強迫。
禪坐是沒有目標、沒有可達到的境地的。
不要去在意時間，只要讓你的修行保持穩定的速度，
讓它逐漸地成長。最後，你會發現， 你可以輕輕鬆鬆地坐上很長的一段時間，
也可以正確地修行。[7]P.126
正當「行禪」時，我們試著
不斷地去留意雙腳碰觸地面的感覺。[2]P.86



《阿姜 查的禪修世界》編輯說明　　
一九九二年至一九九五年間，泰國比丘阿姜　查(Ajahn Chah) 的系列著作，由法園編譯群陸續譯成中文，深受個人喜愛，於是，將書中個人覺得受用的文句摘出，並加以歸類，以彰顯其意涵，以方便有空時，可以再細細研讀，以為自勉。所摘錄的文句，其中或有詞句附上英譯原文，乃表示這些詞句與原中譯本的譯法，或稍有個人的不同譯法，或是值得比對參考，以更明瞭其含意者。　　
所摘錄之文句末後，均標註原譯書之頁數，以方便讀者回頭查閱。為避免阻礙閱讀的流暢性，原譯書之標記註記如下：　　
[1]　代表《我們真正的歸宿》　　
[2]　代表《以法為贈禮》　　
[3]　代表《森林裡的一棵樹(I)》　　
[4]　代表《森林裡的一棵樹(II)》　　
[5]　代表《我為何生於此》　　
[6]　代表《靜止的流水》　　
[7]　代表《寧靜的森林水池》　　
[8]　代表《心靈的資糧》　　　　　　　　　　　　　　　　　　　　
莊春江 謹記　　　　　　　　　　　　　　　　　　　　
2/25/95,12/31/95,10/11/00

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