至道无难，惟嫌拣择,但莫憎爱，洞然明白。
---隆波帕默尊者
&& 如果我们练习正确,物质和精神现象将会呈现出它们的真实特征。这就是内观的目的。内观不是思考事情，来告诉我们自己我们不是这具色身，那不是真正的智慧。我们必须如实观察，从经验上体证三法印。
请以这种方法观察和了知，某一天因缘具足时，三法印就自动清晰地显现，涅磐就会发生。我们看到身和心没有一个“我”存在，身和心的实相只是色受想行识五蕴。当我们看到这点时，我们大多数人感到震惊，有些人感到悲哀，有些人感到厌离这世界。
最后，我们终于生起了平等舍智，快乐或悲伤，好或坏，我们都只将它们看成同等的境界，都不过是现象的生灭，都隶属于三法印。
到了这个点，我们大多数人会对这个世界感到厌离和无意义，但这不是不善的厌烦心，事实上，这个心所生起时心情平稳公正，不粘着现象。
试着以平等无分别的态度去观察生起的现象。不要憎恨烦恼，当它们生起时知道它们已生起。佛陀从来没有教我们不要有烦恼，他没有教我们当烦恼生起时设法去除嗔心或其它烦恼，如贪心等。他教我们当烦恼生起时我们知道它们已生起。生气时，了知心生气了，不是我们生气了。贪生起时，看到心有贪着，不是我们贪着。我们不是心，也没有我们。以这种方法持续观察。
当我们看到身和心都不是我们时，我们就可以说已获得真正的智慧。当我们智慧圆满时，心就完全平等公正地对待一切。这就是佛陀所教导的有名的“中道”。它不受任何生起的现象的影响。
当幸福来临时，我们知道它只是暂时的不会沉溺其中。当痛苦来临时，我们知道它只是暂时的也不会迷失其中。我们看到所有一切无论好的坏的都是无常的，只是随着它们的因缘生起灭去。当烦恼来临时我们不憎恨它们，请记得它们是我们的老师，能够向我们展示三法印，它们和善心所一样给我们带来真正的智慧。我们每天持续以这种方式观察，我们将看到所有精神和物质现象基于某些因而产生，当产生这个现象的因不再存在时，现象就灭去了。
心开始自动地清楚地知道所生起的现象。当它能清晰而迅速地看见现象时，现象就立即灭去，它们不会上长占据我们的心，不会编故事，制造痛苦。心就自然地进入一种深定，称之为“三昧”，不管你有没有经验过这种定。
在这个阶段心看现象非常迅速地生灭，心甚至不知道生起的是什么。每个现象只是简单地生起灭去，来了去了。心知道它们来了去了，但不知道所知道的是什么。
泰皇陛下曾召开一次高层次的僧人会议，会上陛下问如果知道但不知道我们所知道的是什么（知道生灭但不知道什么在生灭），这是不是也称为知道，当时隆波普肯定了这点。这颗能知的心在知道，但它不知道所知道的是什么，它不会卷入到相对的二元世界中去了。它看万物平等，它不是思考或概念上的理解，也不会迷失在故事里，那种故事充其量不过是在相对层面上真实。
当我们在究竟层面上看见真理时，我们看到万物没有名字，生起灭去。当我们清晰地看到这点时，我们接近了入流果，须陀恒果。
然后我们看到生起灭去的每一事物都只不过是一团苦。心智慧、平和、对任何生灭无分别，然后心进入纯净意识。当它达到这里时烦恼开始根除，涅槃，苦的止息，就出现两三个片刻。然后入流果圣者返回到相对的二元世界，仍然冥想真理。他或她也能看现在哪些烦恼已去除哪些烦恼还残余。他或她继续和平时一样禅修：观察、知道身和心。
在家人能够修得非常好。毕竟出家在家，只是位置相对不同，在究竟层面上无差别，两者都有身和心，同样以相同方式知道身和心。
一天的禅修理论知识教导就到这里。回到你们的日常生活中去观察身和心。不要坐着思考身心，那样会减慢禅修进度，使修行变得困难。
我以举几个实例来作总结，让你们知道如何在日常生活中禅修。当你坐着等人感到厌烦时，知道厌烦生起。工作日的下午时分，懒惰心生起了，知道懒惰心生起了。当你想和一位朋友聊天时，知道想要聊天的欲望生起了。谈话谈得很开心时，知道开心生起了。饥饿感生起了时知道它。在自助餐馆挑选食物时，看到食物不合胃口，此时知道不满意生起了。以这种方式知道，直接从你的经验知道，看各种各样心生起灭去。懒惰心生起灭去了，厌烦心生起灭去了，欲望心生起灭去了。当你品尝食物时，味道比你预想的要好，快乐生起了，知道快乐生起了。沐浴时注意生起的各种心情。特别是冲冷水澡时，注意一系列的变化产生了：害怕冷水的感觉生起灭去了，当我们洗干净擦干身体后放松感和愉悦感生起了。
遇到交通阻塞的时候，这正是观察心变化无常的最佳时刻。遇到红灯，也许我们排在长长的队伍后面，感到焦躁不安，知道此刻焦躁不安感生起。接着绿灯亮起了，我们高兴一阵子，但我们刚要准备过去时红灯又亮起了，我们感到十分沮丧。我们注意到我们比几分钟前处在20台车的后面时感到更加不安了。诚实谦卑地观察知道心中什么生起了。
我们会看到我们内心的恶，可以这么说，我们看到我们自己比别人好不了多少，所以我们不再因他人给我们带来痛苦和悲伤而责备任何人。世间的恶只不过就是烦恼，贪嗔痴占据我们的心，其他人也如此。在这点上，每个人值得我们同情。如我举例所说的那样，观察心并不难，我们就是需要勇气、耐心和持之以恒的毅力。---隆波帕默尊者
Please watch and know in this way, and one day it
will be sufficient. The characteristics will show themselves
clearly. The process of enlightment will occur. When we see that
there is no self to be found
that the mind
and body are actually the five khandhas or aggregates (body/form,
feeling, memory, mental states/formations, consciousness), many of
us get scared. Some get sad, some bored and fed up with the world.
Eventually we see that happy and sad, good and bad, are equivalent
states in that they are just phenomena that arise and fall,subject
to the Three Characteristics. It will seem for many of us at this
point that the world is very boring and pointless. This is not an
unwholesome boredom, however. It arises because the mind is stable,
not attached and impartial to what arises.
Try to be impartial to what arises. Don’t hate
defilements, just know when they have arisen. The Buddha never
taught that we should not have defilements. He didn’t teach to try
to get rid of anger or other defilements like craving when they
arise. He taught us that when they arise, we should know they have
arisen. When anger arises, the mind has anger, not us. If craving
arises, see that the mind has craving,not us. We are not the mind.
There is no us. Keeping watch in this way.
When we see that the body and mind are not us, then
we can say that we have attained true wisdom. When we have full
wisdom the mind will be completely equanimous, impartial to all
things. This is a mind that has found the Buddha’s famous “middle
way”. It is unaffected by any arising phenomenon. When happiness
arises, we don’t get caught up in it as it is only temporary. When
suffering arises, we don’t get lost in that either as it is also
temporary. We see that all things good or bad are impermanent and
just arise and pass of their own accord. When defilements arise we
don’t hate them. Remember they are our teachers and can show us the
Three Characteristics. They bring us true wisdom just as well as
virtuous states do. We just keep watching in this way every day,
and we will see that all mental and physical phenomena simply arise
because of cause. And when the cause for a phenomenon is no longer
present, the phenomenon falls away.
The mind will start to know clearly what arises (be
mindful) on its own. When it sees phenomena clearly and quickly,
they f they do not come up and take over the
mind, and don’t create stories, pains or any realms of suffering.
The mind will move into a deep level of concentration called
“appanā samādhi” on its own whether one had previously experienced
concentration to this level or not. At this stage the mind will see
phenomena arise and fall very quikly. The mind doesn’t even know
what it is that arises. Each phenomenon simply comes and goes,
comes and goes. It knows, but it doesn’t know what it
His Royal Highness the King of Thailand came to a
meeting of high monks once and asked if knowing but not knowing
what we are knowing is still knowing.& The answer
Luang Por Phud gave is yes. The mind that is knowing, but
doesn’t& know what it is knowing, is not involved
in the relative world. It sees all phenomena as equal and is not
thinking, conceptualizing, or lost in stories that are, at best,
only true at a relative level. When we see truth on the ultimate
level, we see that each thing that arises, then falls away. We see
that such things have no name. When we see this clearly, we are
nearing the first stage of enlightment called
stream-entry.
Then we see that each thing that arises and falls is
just a mass of suffering. The mind is wise, peaceful and is
impartial to whatever arises and falls. Then the mind moves towards
pure consciousness. When it arrives there the defilements will
start to become eradicated. Nibbāna, the end of suffering, is
visible for just two or three moments. The stream enterer then
returns to the relative world but still contemplates Truth. He or
she can also see what defilements are now gone and which still
remain. He or she then continues to pratice in exactly the same way
as always: watching and knowing body and mind.
Non-monks can do this work very well. After all，monk
and lay person are just relative positions which hold no truth on
the ultimate level. Both have bodies and minds and know in just the
That’s enough theory for one day. Go back to your
lives and study the body and mind. But don’t sit and think about
that will slow the practice down, and make it
difficult.
To conclude, I’ll provide some practial examples
of how to practice mindfulness in daily life. When you are sitting
and waiting for someone and feel bored, know that there is boredom.
At work, when laziness arises in the afternoon, know there is
laziness. When you want to talk to a friend, know there is wanting.
When talking if it feels fun, know enjoyment has arisen. When
hunger arises, know it. When you are choosing food at the cafeteria
and it all looks unappetizing, know that dissatisfaction has
arisen. Just know in this way. Know directly in your experience and
see that every mind of every k laziness arises
and falls, boredom arises and falls, wanting arises and falls. When
you taste the food and you are glad it tastes better than you had
expected, know there is gladness. When you shower, notice all the
mental states that arise. Especially if it is a cold shower, there
will be lots of changes to notice: fear will arise and fall, and
relief and happiness will arise when we are clean and
A good place to observe the changes of the mind is
in traffic. We may be at the back of a long line at a red light and
feel restlessness. Know the moment that this has arisen. Then a
green light appears and we feel a little bit happy, but then the
light turns red again just before we make it through! We get very
frustrated. We may notice we are more upset about that than we were
a few minutes ago when we were twenty cars back! See and know what
arises in the mind, with honesty and humility. We will see the
devil inside us, so to speak. We will see that we are as bad as
anyone else. We won’t& blame anyone for our pains
and sorrows anymore. The evils of the world are just defilements.
Anger, greed and ignorance take over our minds just as they do the
minds of others. Everyone deserves our sympathy in this regard. It
isn’t hard to watch the mind as in the examples I have given, but
we do need courage, patience and perseverance.
已投稿到：“至道无难，唯嫌拣择，但莫憎爱，洞然明白”是什么意思？
三祖僧璨大师《信心铭》的头两句是：「至道无难，唯嫌拣择。但莫憎爱，洞然明白。」
赵州和尚对大众说∶「至道无难，唯嫌拣择。才有言语，便是拣择，是明白。我不在明白里，你们还护惜我吗？」
有个僧人说∶「既然不在明白里，还护惜个什麽？」
赵州说∶「我也不知。」
僧人说∶「你既然不知道，为什麽又说自己不在明白里呢？」
赵州说∶「问事即得，礼拜了退。」
雪窦颂此公案说∶
至道无难，言端语端。一有多种，二无两般。天际日上月下，槛前山深水寒。骷髅识尽喜何立，枯木龙吟销未乾。难难！拣择明白君自看。
「至道无难，唯嫌拣择」，是三祖《信心铭》中的话∶「至道无难，唯嫌拣择。但莫憎爱，洞然明白。」这一席话，可谓说尽禅宗大意。这是禅的根本法则。「拣择」，即分别。语言文字也是拣择，是一种分别知识。所以赵州说他「不在明白里」，即对世界无是非、无分别。问话的禅僧也不简单，反问他∶「你不明白、无所知，那怎麽还跟我们说法呢？」赵州只得说∶「我也不知。」禅僧又抓住了话头，因为所谓「不知」与「知」相对待，也是一种分别知识，所以又问∶「你既不知，为什麽却说不在明白里？」赵州只得说∶「因为有人问起，所以不能不说。」
怎麽又有一有多种、二无两般？古人道，不要拣择，打成一片，依旧山是山，水是水，长是长，短是短，一是一，二是二，天是天，地是地。有时唤天作地，有时唤地作天，有时唤山不是山，唤水不是水。风来树动，浪起船高，春生夏长，秋收冬藏，春秋有序，万物自然。你不必去分别什麽，一切皆是眼前景，自自然然，你与它打成一片，直化入其中去。天上日上时月便下，秋天山深时水便寒。头头是道，物物皆真。此时你心境俱忘，泯然平怀，不要说美，不要说丑，甚至不要用眼睛去看，自是好一片风景，好一个人生。
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