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《真好，我能放鬆了》摘要 |
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邱陽創巴仁波切：除了靜坐和呼吸，沒有什麼是牢靠的
你不必構築任何事物，只要注意當下發生的事情即可。這裡的禪修技巧便是與呼吸同在；「與呼吸同在」是極為真實的體驗。除了留心觀照你的呼吸或行走之外，沒有其他要建議的技巧；這使事情變得單純許多。除了靜坐和呼吸，沒有什麼是牢靠的。 You don’t have to build anything up; you just pay attention to what is happening. The meditation technique is identification with the breathing, which is a very real experience. There is no suggestion of anything other than paying attention to your breathing or your walking. That simplifies things a lot. There is no security other than sitting and breathing. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，62頁。中譯：項慧齡 / 圖片來自網路 ~ P.287, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：長期的沉痾
在生活中，不論我們做什麼事情，都受到心的影響。我們真正的身體受到心的速度的施壓。這樣的結果是，雖然你有可能好好地在這個位置上，以「非心身」的方式靜坐，但整個情況卻是由那相同的驅動力所促成，也一直受到那心身系統的設定。因此從根本層面來說，整件事情都是「心身」（心理影響身體）的。就輪迴而言，這不是短期的疾病，而是長期的沉痾。 Whatever we do in our life, we are affected by the mind. Our true body is being pressured by the speed of the mind. Consequently, although psychosomatic way, the whole situation has been brought together by that same driving force. It has been set up by that psychosomatic system. So fundamentally, the whole thing is psychosomatic. This is not regarded as a short-term sickness, but sickness in the long run, in terms of samsara. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，64頁。中譯：項慧齡 / 圖片來自網路 ~ P.288-289, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：呼吸是正念的展現
你融入生命不是為了活得更久，而是為了體驗此一當下的存活。你在這裡，你活著，讓它保持這個樣子。這種正念具有力量；你的心跳動著，你呼吸著，一切都在此一當下一起發生。讓正念與這一切共事；讓這一切成為正念，讓每個心跳、每個呼吸成為正念。你不必用特殊的方式來呼吸；你如是地呼吸，呼吸是正念的展現。 You are not tuning in to life in order to live further, but rather to experience the survival taking place this very moment. You are here, you are living; let it be that way. Such mindfulness has strength: your heart pulses, you breathe, everything is happening at this very moment, all at once. Let mindfulness work with all of that; let that be mindfulness. Let every beat of your heart and every breath be mindfulness. You don’t have to breathe in a special way—as it is, breathing is an expression of mindfulness. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，71-72頁。中譯：項慧齡 / 圖片來自網路 ~ P.296-297, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：讓正念與一切共事
你融入生命不是為了活得更久，而是為了體驗此一當下的存活。你在這裡，你活著，讓它保持這個樣子。這種正念具有力量：你的心跳動著，你呼吸著，一切都在此一當下一起發生。讓正念與這一切共事；讓這一切成為正念，讓每個心跳、每個呼吸成為正念。你不必用特殊的方式來呼吸；你如是地呼吸，呼吸是正念的展現。 You are not tuning in to life in order to live further, but rather to experience the survival taking place this very moment. You are here, you are living; let it be that way. Such mindfulness has strength: your heart pulses, you breathe, everything is happening at this very moment, all at once. Let mindfulness work with all of that; let that be mindfulness. Let every beat of your heart and every breath be mindfulness. You don’t have to breathe in a special way—as it is, breathing is an expression of mindfulness. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，71-72頁。中譯：項慧齡 / 圖片來自網路 ~ P.296-297, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：重新發現感官的感知
在禪修中，你不刻意以撫摸身體、伸展手臂、握持石頭、聆聽潺潺溪水或播放煽情音樂來激起感官的感知。你或許在一個安靜、平淡無奇的房間裡靜坐禪修，身邊沒有任何娛樂之類的東西，但是當你的心澈底清晰且純然清淨地融入禪修的呼吸技巧時，你就會開始發現一個異常美麗繽紛、燦爛鮮明的嶄新世界。你發現裡裡外外都有各種感官的感知不斷衝擊著自己。你的根識變得高度敏銳，這些體驗完全不知從何而來！ In meditation, you do not deliberately try to arouse your sense perceptions by stroking your body, extending your arm, grasping a stone, listening to a brook, or playing sensual music. You may be sitting in a quiet, uninspiring room. You may be sitting and meditating with no source of entertainment, none whatsoever—but when your mind is completely clear and simplified purely into the technique of breathing meditation, you begin to discover an entirely new world. That world is extraordinarily beautiful and colorful, bright and loud. You find that you are completely bombarded with all sorts of sense perceptions. Your sense conscious nesses become highly sharpened. Those experiences happen in the midst of nowhere! ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，76頁。中譯：項慧齡 / 圖片來自網路 ~ P.300-301, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切： 嚴肅認真會變成一種障礙
如果你一開始就採取比較輕巧的方法，對呼吸和感官感知的注意力也同樣輕巧，你的修行就會變得全面且完整，否則，它將一面倒。你可能認為自己的靜坐完美無缺，但是在禪修結束起身時，卻發現身體刺痛發麻；這是你以前從未注意到的事情。如果你太過嚴肅認真，禪修就會變成一種囚禁，而非解脫自在的展現。太過嚴肅認真，就會變成一種障礙。 If your approach is lighter at the beginning, if your attention to the breathing and to the sense perceptions is equally light, that makes your practice complete and total. Otherwise, it will be lopsided. You might think you are sitting perfectly, but when you get up at the end of the meditation you find that you have pins and needles, which you never noticed before. If you are too serious, meditation becomes an imprisonment for you, rather than an expression of freedom. Too much seriousness becomes an obstacle. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，77.78頁。中譯：項慧齡 / 圖片來自網路 ~ P.302, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：保持一種輕觸感，就能夠探索其他範疇
當你與呼吸融合為一的時候，你的心並非澈底且專注一境地涉入呼吸。你開始感受到明性的作用和影響。「呼吸」成為一個操作的基礎。這就像你沒有任何身體缺陷或失能，所以能夠輕易地行走、移動手臂、眨眼和呼吸，能夠一邊做事一邊思考。這一切都能如此地共同合作。重點就在於，你只要輕鬆地呼吸，保持一種輕觸感，就能夠探索其他範疇。禪修於是成為一種全然的體驗。 As you become one with the breathing, your mind is not completely, one-pointedly involved with the breathing alone. You begin to feel the effect of clarity. The breathing becomes a working base. It is as if you do not have any bodily defects or malfunctions, so you can walk easily, move your arms easily, wink easily, and breathe easily. You can do other things as well, and in the meantime you can think. The whole thing could coordinate together in that way. It is a question of having just a light touch on the breathing, which allows other areas to be explored. Meditation then becomes total experience. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，77頁。中譯：項慧齡 / 圖片來自網路 ~ P. 302, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：直覺和倫理道德
勤奮關乎持戒、安忍和精進。在「一個人應當做什麼」的道德倫常面向，以及「一個人想要做什麼」的本能直覺面向之間，似乎相互衝突抵觸；本能直覺和倫理道德兩者配合不當。在修行時，那種衝突抵觸使我們感到疲憊、掙扎和灰心喪志。勤念處是本能直覺和倫理道德的交會點，也是結合兩者的方法。 Effort is a question of discipline, patience, and exertion. It seems that there is a conflict between the ethical aspect of life, or what one should be doing, and the instinctive aspect, or what one would like to do. Our instinct is not properly matched with our ethics. That conflict brings tiredness, struggle, and loss of heart in the practice. Mindfulness of effort is about the meeting point of instinct and ethics, and how they can be put together. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，80頁。中譯：項慧齡 / 圖片來自網路 ~ P.304, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切： 抗拒的遊戲
你不想禪修，而且似乎有一種未知的勢力在對你施壓，使你不願意禪修。這幾乎像是不想上學的幼稚心態。然而，如果你覺察到那種抗拒，就能夠輕易地攻破問題。在你生起覺察的時候，就已經開始禪修了。你把那份抗拒當作跨越門檻的門階，而在越過門檻之後，除了惱人的念頭、身體不適等小小的修行困擾之外，就沒有進一步的問題。 you don’t want to get into the practice of meditation. There is almost a childish mentality, like not wanting to go to school. That problem could be easily broken down, however, by being aware of the resistance. In doing so, you have already started. Your resistance has been used as a doorstep to walk over. Beyond that, there are no further problems, except for little practice hassles such as irritating thoughts and bodily discomfort. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，82頁。中譯：項慧齡 / 圖片來自網路 ~ P.306, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：把心帶回來
當你的心開始散亂時，你有所發覺,並且把心帶回來。就靜坐禪修而言,這個技巧極為有效。「把心帶回來」這個技巧的有趣之處在於，你不必事先準備。你不必抓住你的心，然後把它拖回來，彷彿在防止一個頑皮的孩子做壞事。刻意把心帶回到身體、意識和當下，似乎違反了與呼吸一起擴展延伸、與呼吸一起出去的韻律，而且似乎是直接相互抵觸的。 在正精進之中，你不必刻意地把心帶回來；相反地，你只是把心從夢想的世界帶回到現實。你正在呼吸，正在靜坐―這是你正在做的事情―而你應該澈底且全心全意地做。 When your mind begins to wander, you realize it and bring it back. As far as the sitting practice of meditation is concerned, this technique is an extremely effective and useful trick. The interesting point about the technique of bringing your mind back is that you do not have to prepare. You do not have to hold your mind and drag it back, as if you were trying to prevent a naughty child from doing something terrible. Trying by deliberate effort to bring your mind back to the body, to the consciousness, to the here and now, seems to go against the general rhythm of expanding and going out with the breath. It seems to be directly contradictory. In right effort, you are not bringing your mind back in such a deliberate way. Instead, you are simply bringing your mind back from the dream world into reality. You are breathing and you are sitting that is what you are doing and you should be doing that completely, fully, and wholeheartedly. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，84-85頁。中譯：項慧齡 / 圖片來自網路 ~ P.308, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：勤奮是禪修最重要的要點
不要試著去維持那驟然的正念剎那，也不要執著它或培養它，反而要回到禪修上。與其滋養那個提示或款待那個信差，你應該要去理解那個信差要說些什麼。就所有的禪修法門來說，那種突然閃現的勤奮或剎那即時的提示技巧是共通的，從小乘的修行法門到最高深的密續，皆是如此。因此，勤奮是禪修最重要的要點。 The idea is not to try to maintain that sudden instant of mindfulness, to hold on to it or to cultivate it, but to get back to the meditation. Rather than nursing the reminder or entertaining the messenger, you should relate to what the messenger has to say. That sudden flash of effort, or instantaneous reminding trick, is universal to all practices of meditation, from hinayana practices up to the highest level of tantra. Therefore, effort is the most important point in the practice of meditation. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，86頁。中譯：項慧齡 / 圖片來自網路 ~ P.309, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：禪修是一輩子的事
禪修是一生的志業，你要到臨終、最後一口氣從身體出來之際，才停止靜坐禪修。如果禪修是一輩子的事，你就必須時時應用勤念處，從不放假休息。若僅僅仰賴一般的勤奮，你的禪修就會變得非常愚蠢且充滿迷惑，進而開始納悶自己為什麼從事禪修，以及當初究竟是為什麼而開始禪修。當你運用錯誤型態的勤奮時，各種困惑就會層出不窮，使你充滿迷惘和怨恨，修行也因此而每況愈下，乏善可陳。 Meditation is a life’s work. You cease to sit and meditate in this life when the last breath runs out of your body on your deathbed. If meditation is your life’s work, you have to apply mindfulness of effort constantly, not taking any vacations. If you rely on ordinary effort, your meditation practice becomes so stupid and confused that you wonder why you are doing such a thing. You wonder why on earth you started this in the first place. All kinds of confusions begin to pop up when you use the wrong type of effort. It confuses you and makes you extraordinarily resentful, and your practice becomes aggravating and uninteresting. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，88-89頁。中譯：項慧齡 / 圖片來自網路 ~ P.312, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：禪修是一種訓練
禪修是一種訓練，你不必對禪修採取微妙或細緻的態度，反而可以用十足鄉巴佬的方式去從事禪修。你坐著，你呼吸，這不需要優雅溫婉。這是禪修打從一開始就極易操作的原因。呼吸是你不可或缺的一部分。只要你對呼吸下工夫，而不是把心固著在一件事物上，就會產生一種交互輪替的特質。它與觀想粉紅色的蓮花上有一顆鑽石相當不同。蓮花和鑽石都不會呼吸，所以在那個關係之中，沒有活力可言。 Meditation is a discipline. You do not have to be subtle or delicate about it. You could just do it in a very peasant-like way. You sit and breathe. Gentility does not apply. That’s why it is so workable right at the beginning. Breathing is a very integral part of you. As long as you are working with the breathing, there will be a quality of alternation, rather than fixing your mind on one thing. It is quite different from visualizing a pink lotus with diamonds on it. Because neither the diamond nor the lotus breathes, there is no energy in that relationship. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，91-92頁。中譯：項慧齡 / 圖片來自網路 ~ P.314, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：保持一種清新的特質和醒覺的正念
如果沒有心，你就無法禪修或發展平衡；如果沒有心的衝突抵觸，你就什麼也發展不出來。因此，由心生起的衝突抵觸被視為這個過程的一部分。然而，在此同時，那些衝突抵觸是受到控制的，使你能夠回到正念呼吸的技巧上。我們可以用這種方式處理一切，而其中的重點在於持戒，如此你就不會常常迷失在白日夢之中，同時保持一種清新的特質和醒覺的正念。 Without mind, you cannot meditate or develop balance; without conflicts of mind, you cannot develop anything at all. So the conflicts that arise from the mind are regarded as part of the process. At the same time, however, those conflicts are being controlled, to the degree that you come back to the technique of mindfulness of the breath. Everything could be worked with in that way. The point is to maintain your discipline so that you are not constantly lost in daydreams, but at the same time you keep a quality of freshness and wakeful mindfulness. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，93頁。中譯：項慧齡 / 圖片來自網路 ~ P. 316, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：它是一件簡單的事情
如果我們把自己縮小成為一粒沙，注視此一當下的自己，就會看見我們只是一個關心這個被稱為「當下」的存在點的小人物。我們一次一個點地運作；心念處從這個角度趨近事物。你在那裡，而你從「此」這個極為簡單的基礎上接近自己，其中沒有許多的層面或過多的觀點。它是一件簡單的事情。那即是所謂的簡單。如果你在那個基礎上努力，就可能會開始看見事物的真諦，看見正念的真實意義究竟為何。 if we reduce ourselves into grains of sand and look at ourselves this very moment, we see that we are just little people concerned with this dot of existence called nowness. We operate one dot at a time, and mindfulness of mind approaches things from that angle. You are being there and approaching yourself on the very simple basis of this, which doesn’t have many dimensions or too much perspective. It is one simple thing. That is what is called austerity. If you work on that basis, it is possible that you will begin to see the truth of the matter—what mindfulness really means. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，94頁。中譯：項慧齡 / 圖片來自網路 ~ P. 317, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：當下了知
人們也許以為禪修是進入一種恍惚出神的狀態，而且由於他們是全然地飄飄欲仙，澈底融入那種狀態之中，以至於不確定自己是來或去、置身此地或外太空的某處。然而，禪修其實是了知當下發生的一切，這是非常實際的，與上述那種對禪修不切實際的觀點之間的差異，就在於這「當下了知」。這也是心念處極為重要的原因。 People may think of meditation as getting into a state of trance, and being so completely high and so absorbed in such a state that you are uncertain whether you are coming or going, existing here or somewhere in outer space. It is actually knowing what is happening that makes the difference between that idea of meditation and this very realistic one. That is why the fourth foundation of mindfulness of mind plays an extremely important role. With mindfulness of mind, you keep track that you are sitting on the meditation cushion, working on the breathing and on the upheavals of the emotions and energies. All sorts of things happen: they come and go; they pass by; they have their own energies evolving. So knowing what is happening is regarded as extremely good and necessary. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，94-95頁。中譯：項慧齡 / 圖片來自網路 ~ P.318, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：持之以恆地堅毅修行
禪修者應該有如山間的岩石；岩石從來不會厭倦做一塊岩石，也經得起雪、雨和四季的變換。除非你擁有相同的耐力，否則就無法把正念的技巧付諸實修，也無法發展理想的正念。這種技巧不是詐欺詭計，而是源自修行本身。你從忍耐節制、安忍和常時從事靜坐而了解到，你應該如何朝身念處、命念處和勤念處的方向來提升靜坐修行的境界。 The meditator should be like a rock in the mountains: a rock is never tired of being a rock. It lives through the snows, the rains, and the four seasons. Unless you have that same kind of endurance, you cannot put into practice the techniques of mindfulness or develop ideal mindfulness. Such techniques are not trickery; they grow out of the practice itself. From forbearance, patience, and constant sitting come suggestions on how to improvise your sitting practice in the direction of mindfulness of body, mindfulness of life, and mindfulness of effort. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，97頁。中譯：項慧齡 / 圖片來自網路 ~ P. 319-320, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：以信任無常為基礎
在一開始，你需要費點力氣推動自己從事修行。修行期間，你偶爾查看自己是否堅持不懈。你可能在嘗試培養如埋在地底的管線那般持續且穩固的勤奮，但它並非持續穩固的，反而有起有落。在修行之末，你的禪修鮮活靈動而不造作。因此，佛教禪修傳統的勤奮是以信任無常為基礎。沒有什麼是持續不斷的，就讓它保持如是。生死時時刻刻都在發生，讓我們與生死共事，而非奮力地朝著永恆前進。 At the beginning, pushing yourself to the practice takes effort. During the practice you occasionally check that you are still keeping up with it. You may try to make effort continuous and solid, like a pipe running through the ground, but it is not solid, it is pulsating. In the end, you decide to deliberately let go of that particular project. So effort in the Buddhist tradition of meditation is based on an enormous trust in impermanence. Nothing is continuous, but just let it be that way. Death and birth are taking place moment to moment. Let us work with that rather than work toward eternity. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，99頁。中譯：項慧齡 / 圖片來自網路 ~ P. 321-322, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：輕觸即放
覺察當下的所作所為，就是展開修行的最佳方式，除此之外無他。你從這裡開始發展出更多的空間。覺察當下的所作所為，不必變成一件嚴厲掌控的事。你只管去做；只要覺察自己正在做的事情就好。只要處於當下，然後放手：輕觸即放。 The best way you can begin to practice this is to be aware of what you are doing. There’s no other way than that. From there, you begin to develop more space. Being aware of what you are doing does not have to become heavy-handed. You can just do it. Just be aware of what you are doing. Just be there and then disown: touch and go. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，98頁。中譯：項慧齡 / 圖片來自網路 ~ P. 321, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：從苦中找尋解脫的可能性
如實地看見我們的痛苦，這種作法具有極大的助益。一般來說,我們是那麼地全神貫注於自身的痛苦，以致於沒有看見它。我們在焦慮的冰冷汪洋裡游泳，甚至沒有看見自己正在受苦。那是最根本的愚癡。身為佛教徒，我們已體悟到自己正在受苦，充滿焦慮，而且焦慮確實存在。因此，我們也開始體悟到，自己有可能從那種痛苦和焦慮中獲得救度或解脫。 Seeing our pain as it is, is a tremendous help. Ordinarily, we are so wrapped up in it that we don’t even see it. We are swimming in oceans of ice water of anxiety, and we don’t even see that we are suffering. That is the most fundamental stupidity. Buddhists have realized that we are suffering, that anxiety is taking place. We have understood that anxiety does exist; and because of that, we also begin to realize the possibility of salvation or deliverance from that particular pain and anxiety. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，161頁。中譯：項慧齡 / 圖片來自網路 ~ P.379-380, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：分析苦的感受
苦諦是小乘修行者生起的第一個真實洞見。修行者要有膽量、勇氣和明晰，以準確精微的方式去看見痛苦。如果我們陷在痛苦中，將無法談論它。藉由述說痛苦的故事，我們不再延續痛苦，反而有了明瞭什麼是苦的機會。 The first noble truth, the truth of suffering, is the first real insight of the hinayana practitioner. It is quite delightful that such a practitioner has the guts, bravery, and clarity to see pain in such a precise and subtle way. We can actually divide pain into sections and dissect it. We can see it as it is, which is quite victorious. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，164頁。中譯：項慧齡 / 圖片來自網路 ~ P.382, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：衰退的經驗
你原本覺得自己可以隨心所欲地，想做什麼就做什麼；你欣賞自己的青春、靈巧、魅力和健康，但是之後你開始發現，你慣常的把戲不再發揮作用。你開始衰退，崩塌瓦解，看不見，聽不見，走不動，無法欣賞過去喜愛的事物。你曾經感覺美好，懂得享受，並且覺得某些事物絕妙非凡，但是如今你年華老去，如果試著重複這些體驗，你會發現自己舌頭麻木、耳不聰、目不明，感官感知也起不了作用。老苦是指那種一般的衰退經驗。 Initially, there is the feeling that you can do anything you want. You are appreciating your youth, dexterity,glamour, and fitness, but then you begin to find that your usual tricks nolonger apply. You begin to decay, to crumble. You can’t see, you can’t hear, you can’t walk, and you can’t appreciate the things you used to enjoy. Once upon a time there was that good feeling. You could enjoy things, and certain things used to feel great. But if you try to repeat them now, in old age, your tongue is numb, your eyes are dull, your hearing is weak—your sense perceptions do not work. The pain of old age refers to that general experience of decay. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，169.170頁。中譯：項慧齡 / 圖片來自網路 ~ P.387"The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：死亡的第一個徵兆
死亡的第一個徵兆也通常會在罹病時期出現。生病時，你感到失望沮喪而產生各種抱怨和疼痛。受到疾病侵襲時，你覺得自己失去曾經擁有的豐美羽翼，一切變得雜亂無章，甚至連你說的笑話都無法逗自己發笑。你澈底地受創而士氣低落。 The first signs of death also tend to occur to you in sickness. When you are sick, you feel physically dejected by life, with all sorts of complaints, aches, and pains. When you get attacked by sickness, you begin to feel the loss of the beautiful wings and the nice feathers you used to have. Everything is disheveled. You can’t even smile or laugh at your own jokes. You are completely demoralized and under attack. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，171頁。中譯：項慧齡 / 圖片來自網路 ~ P.388, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：孤寂和蒼涼
死亡是一種澈底的威脅感，你無法繼續努力，或沒有任何前進的機會，甚至無法抱怨；沒有任何當權人士可以讓你抱怨死亡。死亡時，你因為無法繼續進行想做的事、或完成必須完成的事而感到痛苦。這其中可能有一種根本的孤寂和蒼涼。 Death is the sense of not having any opportunity to continue further in your life or your endeavor the sense of total threat. You cannot even complain: there is no authority to complain to about death. When you die, you suffer because you cannot continue with what you want to do, or finish the unfinished work you feel you have to accomplish. There is the potential of fundamental desolation. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，171頁。中譯：項慧齡 / 圖片來自網路 ~ P. 389, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：沒有什麼會持久恆常的
在日常生活中，你時時都在經歷類似死亡的情況。死亡是前三種苦的誇大版本。你先從受胎開始，被母親產下，然後開始安頓下來。你通常把老邁看成一種合乎情理，且持續進行的過程而加以容忍，也把疾病視為一種自然的情況，但是最後你發現，這整個計畫將要走到盡頭。你了解到，沒有什麼會持久，而且你會突然就死了，突然就沒了呼吸。這相當令人震驚！ In your ordinary, everyday life you experience situations similar to death all the time. Death is an exaggeration of the previous three types of suffering. You start with birth, and having been born, you begin to settle down. You tend to put up with old age as an understandable and ongoing process, and you can relate with sickness as a natural situation. But, finally, you find that the whole scheme is going to end. You realize that nothing lasts very long. You are going to be dropped very abruptly, and you’re going to be suddenly without breath. That is quite shocking! ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，172頁。中譯：項慧齡 / 圖片來自網路 ~P. 390, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你對自己的痛苦無動於衷
由於你時時都攜帶著痛苦的重擔，你已經習慣，並且學著與它共存。總而言之，即便你攜帶這個執著的重擔，而它會使心所的災難不斷延續，你也沒有認出它來。你對煩惱的災難已經沒有什麼感覺；這些煩惱―貪、瞋、癡等負面、有害的心理迷惑―使你變得愚蠢，並且持續流浪徘徊。你對這種遍在之苦已經無動於衷。 You are immune to your own suffering. Since you carry your burden of suffering with you all the time, you have grown accustomed to it. You have learned to live with it. On the whole, even though you carry this burden of fixation, which constantly perpetuates your mental events of disaster, you do not recognize it. You are immune to the disaster of the kleshas—the negative, unwholesome mental confusions of aggression, passion, and ignorance that make you stupid and keep you wandering around. You are immune to the general sense of suffering that takes place all the time. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，175頁。中譯：項慧齡 / 圖片來自網路 ~ P.393, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：苦諦的來源
苦諦源自心不在焉、心神恍惚，也源自無明愚癡。我們並非從根本上就無法保持正念，問題是我們無法培養精進，或在道上努力前進。心不在焉、不知不覺，就會帶來一種迷失和分裂感。那種基本的迷惑自然而然地帶來痛苦。你感到痛苦不滿、格格不入，於是攻擊外在的世界或發牢騷。但是，你其實應該對自己抱怨，因為問題癥結始於你失去覺知。你不能怪罪他人。 Suffering, comes from absentmindedness; it comes from stupidity or ignorance. We are not fundamentally incapable of being mindful, but we are unable to develop exertion or striving on the path. Absentmindedness, not being aware, brings a sense of “lost and split.” That kind of basic confusion naturally brings pain. Because of that sense of dissatisfaction, of not finding your right place, you try to attack the world outside or to complain—but, actually, the complaint should be on yourself. The original problem began because you lost your awareness. You cannot lay that on someone else. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，180頁。中譯：項慧齡 / 圖片來自網路 ~ P. 397, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：成為你的一部分
在初始，這幾乎是個大麻煩；在中期，它有時候是個麻煩，有時候則很自然；在最後，它終於變得自然而然。靜坐禪修也是如此，首先，它是一種掙扎；在某個階段，它既是掙扎，也是紓解；最後，它輕而易舉。這有如剛戴上一只新戒指的頭幾天，你覺得它礙手礙腳，但是最後，它卻成為你的手的一部分。它就是這種邏輯。 In the beginning, it is mostly a big hassle; in the middle, it is sometimes a hassle and sometimes it is natural; then finally it becomes natural. With sitting practice as well: first it is a struggle; at some stage it is both a struggle and a relief; and finally it is very easy. It’s like putting on a new ring: for the first few days, it feels like it is in the way, but eventually it becomes a part of your hand. It is that kind of logic. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，213頁。中譯：項慧齡 / 圖片來自網路 ~ P.429-430, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：持戒
若要體驗念頭的通透易見 ，似乎要仰賴長期的持戒。在靜坐期間，力量極為強大的念頭會生起，我們會因為這個和那個、我的這個和我的那個、其他人的這個和那個而生氣，偶爾也會納悶靜坐之後要吃哪種食物、是否得洗個澡和購買洗髮精。你偶爾會生起各式各樣的念頭，包括微小的念頭和力量強大的念頭，但你都把這些念頭視為通透而非堅實。當大大小小的念頭都只是池塘裡的漣漪，不再具有隱含的意義和影響力時，止滅就發生了。 Experiencing the transparency of thoughts seems to depend on the long-range discipline of the student. During sitting practice, very powerful thoughts take place. We get angry with this and that—my this and my that, other people’s this’s and that’s. There are occasional punctuations of wondering what kind of food we are going to eat, whether we have to take a shower and buy some shampoo. All sorts of thoughts, both little thoughts and powerful thoughts, occasionally take place, but all of those thoughts are seen to be transparent rather than solid. Cessation occurs when there is no implication behind such thoughts—they are just ripples in the pond. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，215-216頁。中譯：項慧齡 / 圖片來自網路 ~ P.433, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：止滅的徵相
即便是理智的世人，也不會把縱溺視為好事。此外，你也漸漸成為一個嚴謹持戒的人，切合實際、中規中矩、勤奮精進、自律自制，而且展現尊嚴。這種平凡的端正合宜，被認為是止滅的徵相。在日常邏輯中，有諸如小心駕駛、從不跳票等善德；這些小事可能看似膚淺，但仍然關係到我們企及止滅的可能性。換句話說，尋常居家生活的邏輯是以邁向止滅為目標，並含有清明和超越輪迴的元素。雖然這種邏輯是個模糊的可能性，但它卻帶有力量和真諦。 Even sensible worldly people would not regard such indulgence as good. Beyond that, you are becoming highly disciplined. You are realistic, proper, and industrious; you have self discipline, and you project dignity. Such ordinary decency is recognized as a token of cessation. There is virtue in such everyday logic as driving carefully and not bouncing your checks. Although those virtues may seem superficial, little things like that are still considered to be related with the possibility of gokpa. That is, the logic of ordinary household life is directed toward cessation: there is an element of sanity and of transcending samsara. Although that may seem like a vague possibility, such logic has juice in it, and truth. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，219頁。中譯：項慧齡 / 圖片來自網路 ~ P.436, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切： 面對痛苦，克服對歡樂的追尋
我們必須克服對歡樂的不斷追尋。不論歡樂是單純的或複雜的，我們都一直在追求，並且重視這種追求，而這種追求和修道上的唯物主義有關。為了克服法道上的障礙，我們有一個口號：「因為一切無常，因此一切皆苦，而且注定受苦。」 Realizing the Possibility of Emptiness Once there is suffering, a sense of desolation takes place as you begin to realize that both the things that exist outside you and the things that exist inside you are subject to impermanence and suffering. You realize the possibility of emptiness, a gap of nothingness—pure, plain emptiness. Things are empty-hearted and nonexistent. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，227頁。中譯：項慧齡 / 圖片來自網路 ~ P.444, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你對法教的認同，是把你和修行約束在一起的因素
中資糧道強調修行者要秉承修行法門，行止合宜，它是極為倫常取向的。就道途的角色而言，你排拒不可取的事物，接納可取的事物，並且發展約束力或戒律（藏：dompa，東巴）。你對法教的認同，是把你和修行約束在一起的因素。那是「戒」（梵：shila）或倫常的定義：把你和修行、法教約束在一起。但是，除非你擁有某種驕傲，否則你就無法發展出一種力量極為強大的約束力。 The middle level of the path of accumulation is very ethically oriented, with an emphasis on behaving properly, in accordance with the practice. You exclude what is undesirable and include what is desirable in terms of the path, and you develop dompa, or binding. Identifying with the teachings is the factor that binds you together with the practice. That is the definition of shila, or morality: that which binds you to the practice and the teachings. But you cannot develop a very powerful binding force unless there is some kind of pride. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，300頁。中譯：項慧齡 / 圖片來自網路 ~ P.445"The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：如果我們不相信、不接受慣性的思維模式，就能開始發展戒律和正念
在修持奢摩他的時候，我們開始看見自己的心充滿了東西。但是，當我們審視自己對各種事物所生起的貪愛、執著和欲望時，就會看見它們基本上都是無益的，而且全都只是思維模式、沙堡和紙老虎。我們看見，我們並不會從沉迷墮落於自身的昏沉和愚癡，而得到任何庇護或安慰。反之，如果我們不相信、不接受慣性的思維模式，就能開始發展戒律和正念。 When we practice shamatha discipline, we begin to see that our mind is full of stuff. But when we examine our passion, our attachments, and our desires for all sorts of things, we see that they are basically a bad job—purely thought patterns, sand castles, paper tigers. We see that if we wallow in our own lethargy and stupidity, there is no shelter or comfort in that either. By not buying our own habitual thought-patterns, we begin to develop discipline and mindfulness. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，234頁。中譯：項慧齡 / 圖片來自網路 ~ P.452, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：精進
如果我們喜歡的廚師和餐廳送上一道我們喜愛的菜餚，我們因為知道它的美味而不會介意吃上兩次、三次或四次。一再地光顧同一家餐廳，讓你感到欣喜。同樣地，精進不表示刻苦，而是意味著欣賞。「欣賞」使得事情變得越來越有樂趣。當我們享受某件情的時候，即便需要費盡九牛二虎之力，也會一再地從事。在加行道上，我們越來越享受奢摩他的修行，因而一再地、常常地修持。 If we are served a dish that we like, and if we like the cook and the restaurant, we don’t mind eating that dish a second, third, or fourth time because we know that it is going to be good. There is delight in going back again and again to the same restaurant. Similarly, exertion does not mean taking pains; it means appreciation. Appreciation makes things more and more enjoyable; and when we enjoy something, we do it over and over, even though there is tremendous effort involved. On the path of unification, our shamatha practice is becoming enjoyable, so we do it again and again, eternally. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，236頁。中譯：項慧齡 / 圖片來自網路 ~ P.454, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：精進不表示刻苦，而是意味著欣賞
精進不表示刻苦，而是意味著欣賞。「欣賞」使得事情變得越來越有樂趣。當我們享受某件事情的時候，即便需要費盡九牛二虎之力，也會一再地從事。在加行道上，我們越來越享受奢摩他的修行，因而一再地、常常地修持。 Exertion does not mean taking pains; it means appreciation. Appreciation makes things more and more enjoyable; and when we enjoy something, we do it over and over, even though there is tremendous effort involved. On the path of unification, our shamatha practice is becoming enjoyable, so we do it again and again, eternally. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，236頁。中譯：項慧齡 / 圖片來自網路 ~ P.454, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：沒有「酷斃的法」或「新潮的真諦」這種東西；如果它是真諦，它就是真諦
法教存在的目的是為了讓你有所發展，變得更好；這是公認的事實。你可以說，你對這種事情不感興趣，而且自認此話頭頭是道，但是，如果你對這種事情興趣缺缺，就表示你已經落入自設的圈套。你自認精明，但是你正在自愚。為了涉入法教和道途，你必須變得愚蠢、糊塗和頭腦簡單。不論你喜歡與否，佛教仍然是某種教義。即使它可能是一種超越的教義，但仍然是一種教義。因此，我們不要太過精明。沒有「酷斃的法」或「新潮的真諦」這種東西；如果它是真諦，它就是真諦。 The teaching exists in order for you to get better, in order for you to develop; that’s a known fact. You could say that you’re not interested in any such thing, thinking that’s the best thing to say, but if you’re not interested in anything like that, you’ve caught yourself already. You think you’re very smart, but you are fooling yourself. You have to become stupid, dumb, and simpleminded, in a sense, in order to commit yourself to the teachings and the path. And whether you like it or not, Buddhism is a doctrine of some kind. Even though it may be a transcendental doctrine, it is still a doctrine. So let us not try to be too sophisticated. There is no such thing as “cool dharma” or “hip truth.” If it’s the truth, it’s the truth. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，244.245頁。中譯：項慧齡 / 圖片來自網路 ~ P.462, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：保持開放和醒覺
般若結合你的眼看、耳聞、身受、鼻嗅和口嚐而掃描整個世界。這是為什麼在此時從事座下修遠比坐禪來得重要。在座下修期間，你要時時刻刻處於當下。這不表示你特別緊張或過動，而是你總有一種醒覺和開放之感。身為佛教徒，不論所作所為，你應該要保持開放和醒覺。你正在修持覺知,使自己保持好奇。因為有覺知的緣故，你不會受困，反而正在前往某處的途中―前往正等正覺的途中。 Prajna scans all over the world with your seeing, hearing, feeling, smelling, and tasting. That is why doing your postmeditation practice is even more important than sitting meditation at this point. In postmeditation, you want to be on the dot all the time, each time. It is not that you are particularly nervous or hyperactive about it, but a general sense of wakefulness and openness is taking place always. As Buddhists, you should always be open and awake in whatever you do. You are doing your awareness practice in order to allow yourself to be inquisitive. With awareness, you do not get stuck, but you are on your way somewhere—you are on your way to full awakening. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，272頁。中譯：項慧齡 / 圖片來自網路 ~ P.487-489, "The Path of Individual Liberation: The Profound Treasury of Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：看見諸法最最精微之處
在小資糧道上，你主要是在修持四念處、奢摩他和毘婆奢那。在此一層次，禪修使你的心智和心理更加敏銳，進而使你能夠適當地感知諸法。你越來越覺察自心的煩惱和迷惑，並且發現各種深入法教的洞見。人們用一面明鏡來比喻一個已經發展出這種精密心理的人：你從鏡子上移除越多的灰塵，它就越能映現物品。因此，當你擦亮心鏡的時候，就是在學習去看見諸法最最精微之處。 On the lesser path of accumulation, you are predominantly working with the four foundations of mindfulness and with shamatha-vipashyana practice. Meditation practice at this level is a way of developing greater mental and psychological sharpness, so that dharmas could be perceived properly. You are becoming aware of your psychological hangups and confusions, and discovering all kinds of insights into the teachings. The analogy for a person who has developed such psychological sophistication is that of a well-polished mirror: the more dirt you remove from the mirror, the greater its capacity to reflect objects. So as you polish your mirror mind, you are learning to see the subtlest of the subtlest of dharmas. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，273頁。中譯：項慧齡 / 圖片來自網路 ~ P.489-490, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：修行者的世界觀，應該要從禪修的體驗和覺受衍生而來
修行者的世界觀，應該要從禪修的體驗和覺受衍生而來。如果沒有禪修―包括坐禪，以及日常生活的禪修―修行者就完全無法在法道上前進。如果只有智識層次的學識，就會有如重新啟動引擎，卻沒有換檔一般；唯有將禪修融入日常生活之中，你的卡車才會開始移動。資糧道的整個重點在於，除非有一個透過禪修而澈底訓練有素的知者（能知），否則可知的事物（所知）或諸法就無法被了知。 The practitioner’s view of the world should derive from the experience of meditation. Without the practice of meditation—both sitting practice and meditation in everyday life—one is not moving at all on the path. Purely learning on the intellectual level alone is like revving the engine but not shifting it into gear: your truck only begins to move when meditation is engaged in everyday life. The whole point of the path of accumulation is that the knowable, or dharmas, cannot be known unless there is a knower who is fully trained by means of the practice of meditation. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，281頁。中譯：項慧齡 / 圖片來自網路 ~ P.496, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：當你開始檢視自己
你或許能夠表現出泰然自若、高貴莊嚴的模樣，而且令人難以置信以為我們存在的想法的是，你可能會假裝天下太平。儘管如此，如果仔細檢視內心，就會發現它有點可怕、可悲、荒唐，而且令人難堪。不論你是明智或愚蠢、富裕或貧窮，這些事情一直都在你的心中上演，然後當你開始檢視自己的時候，就會覺得這整件事有點荒謬可笑。但是，你無法打從一開始就擺脫那種問題。你需要變得有點虔誠，並且培養一種神聖感。你必須覺得，不管你的自我有多麼微小，你仍然有容納神聖性和進步的空間。 You might be able to present yourself as dignified and seemingly together. Incredibly, you may actually try to presume that nothing is happening. Nevertheless, if you look into the details of what is going on in you, altogether it is somewhat terrible, deplorable, absurd—and so embarrassing. All those things go on in your mind constantly, whether you are wise or stupid, rich or poor—and when you begin to look at yourself, you feel that the whole thing is somewhat ridiculous. But you can’t get away from that kind of problem right at the beginning. There is a need to become somewhat religious and to develop a sense of sacredness. You need to feel that there is room for sacredness, for further evolution, in spite of your little ego. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，308、309頁。中譯：項慧齡 / 圖片來自網路 ~ P. 521-522, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：坐下來，看著自己，看著你的心
禪修是處理那個糟糕情況的唯一途徑。在禪修中，你其實是在處理內心的一切。經由禪修，你開始突顯「你整個人、整個自我、整個心並不存在」的想法。你掐著自心的一小撮，然後看著它。誰在看什麼？你正在看著自己！在這麼做的時候，你發現自己持續受到這整件事的易變無常所擾亂，但也找到可以對此易變無常下工夫的基地。與其跳離那種地盤性和倖存感，你反而坐下來，充分透徹地檢視自己。這就是正念、奢摩他和發展寂靜。 The only way to deal with that terrible situation is by the practice of meditation. In meditation you are actually dealing with all that is going on in yourself. Through meditation, you begin to accentuate the notion of the nonexistence of your whole being, your whole ego, your whole mind. You take a pinch of your mind and look at it. Who’s looking at what? You are looking at yourself! In doing so, you find yourself perpetually disrupted by the fickleness of the whole thing, but you also find ground in which that fickleness can be workable. Rather than jumping away from the territoriality, the sense of survival, you sit down with yourself and look at yourself very thoroughly and fully. That is what is called mindfulness, shamatha, the development of peace. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，309頁。中譯：項慧齡 / 圖片來自網路 ~ P.522, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：唯有透過勤勉精進
有個世界，它不存在於你的心中，也無法存在於你的心中，唯有透過勤勉精進，這個世界才會顯露。持續不斷的精進讓你首次瞥見無神論的旅程。你了解到自己無法從中獲利，但仍然繼續下去。在初始，那旅程或許給你一些回饋或表面上的獲利，但是你卻沒有可以存放這種獲利的袋子和銀行帳號。那是奢摩他的開放基地。沒有什麼東西是為了你的利益、為了你對永恆的想望而存入，而你開始接受這個事實。你了解到，那是唯一的途徑。 There is a world that does not exist in your mind, could not exist in your mind, which is revealed by exertion, by trying very hard. Continuous exertion gives you the first glimpse of the nontheistic journey. Realizing that you can’t make any profit, you still continue. At the beginning, the journey may give you some feedback, or seeming profit—but you don’t have any bag to put your profit into, and you have no bank account. That is the open ground of shamatha. There is no substance being deposited for your benefit, for your desire for eternity, and you begin to accept that. You realize that this is the only way. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，311頁。中譯：項慧齡 / 圖片來自網路 ~ P.523, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：麻木或無明是輪迴之根
在從事禪修、試著跟隨呼吸或正念的時候，你可能會發現自己突然出了問題，無法跟隨呼吸或正念，這是因為你有一種「我」的感覺。障礙從「我執」中生起。那種「我的存在」之感，是散亂念頭生起的原因，也是感官感知的展現。你變得麻木，並且在你私密、想像和幻覺的戲碼裡玩耍。結果，你開始從麻木裡投射出事物。你的「此性」（thisness） 的感受開始產生各種阻擋正念的反抗反應，例如視覺、聽覺和心智的扭曲。 麻木或無明是輪迴之根。麻木這東西不是那麼容易去除，但它卻又是可操作的。奢摩他的訓練是使你離於這種輪迴問題的第一步。斷除散亂的念頭，把注意力帶回正念，就能夠斷除自我的麻木。 When you are meditating, as you are trying to tune yourself in to the breath or to mindfulness, you may find that suddenly there’s a problem and you can’t do it. The reason you can’t do it is because there is this sense of “me-ness,” this “I-ness.” The obstacle comes from holding on to yourself. That sense of “my existence” is the cause of discursive thoughts and the displays of the sense perceptions. You become numb, playing around in your private, imaginary, hallucinatory show. As a result, you begin to project things out of your numbness. Your sense of “thisness” begins to produce all sorts of counterreactions that get in the way of mindfulness, such as visual distortions, auditory distortions, and intellectual distortions. Numbness, or ignorance, is the root of samsara altogether. That numbness is not so easy to get rid of, but at the same time it is workable. Shamatha discipline is the first step in freeing yourself from such samsaric problems. Cutting through discursive thoughts and bringing your attention back to mindfulness cuts the numbness of ego. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，314頁。中譯：項慧齡 / 圖片來自網路 ~ P. 526, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：簡單才是重點
當你開始更進一步地延展正念，並且超越正念而進入覺知的時候，就能夠欣賞你的生活方式的簡單之處：飲食的時候飲食，坐下的時候坐下，走路的時候走路，生活因而變得更簡單。當然，這其中可能會有困難曲折，但我認為它們不值一提。簡單，才是重點。 When you begin to project further into mindfulness, and beyond that into awareness, you can relate with the simplicity of your lifestyle: you eat when you eat, you sit when you sit, you walk when you walk. So your life becomes much simpler. Of course, there could be complications, but I don’t think they are worth mentioning. Simplicity is the point. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，317頁。中譯：項慧齡 / 圖片來自網路 ~ P. 529, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：打開窗戶，體驗外面的世界，這是發展般若所踏出的第一步
我們傾向於沉溺在自己的愚癡中，並且覺得舒適自在，如魚得水。我們很容易也太經常地放縱自己，但是，我們遲早會發現這是一大麻煩，並且看見自己深陷其中，沒有人能夠幫忙解決這個問題。我們不需要縱容自己沉溺於愚癡的舒適中，反而可以打開窗戶，體驗外面的世界。這是發展般若所踏出的第一步。 We have a tendency to indulge in our stupidity, which makes us feel homey and comfortable. Indulging is easy to do, and we tend to get into that state too often. But at some point, sooner or later, we find that such indulgence is quite a hassle. We find that we have trapped ourselves, and nobody else can clear that up for us. But we do not need to indulge our-selves in the comfort of stupidity. We can afford to open the window and experience the world outside. That is the first step toward developing prajna. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，325頁。中譯：項慧齡 / 圖片來自網路 ~ P.535, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：使你的心能夠更深入地理解事物的如實面貌
你不是在奉行某個宗教或加入某個狂熱的崇拜團體，而只是用佛教的風格去觸及你本具的能力。它甚至不是佛教，而只是佛陀之道。在這個背景脈絡下，般若的培養涉及自心狀態的轉化，使你的心能夠更深入地理解事物的如實面貌。 You are not really practicing a religion or joining a cult. Rather, it is simply a matter of being in touch with your natural faculties, and doing that in a somewhat Buddhistic style. It is not even Buddhism, but just the way of the Buddha. In this context, the development of prajna involves the transformation of your state of mind into further cognitive comprehension of things as they are. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，325頁。中譯：項慧齡 / 圖片來自網路 ~ P. 535, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：佛法是你的傳家寶
「學習」可以宣揚般若。你應該振作起來，不應該覺得自己有所不足；你應該了解，你是佛法的勝妙容器，而且已經準備就緒，能夠理解佛法。接著，你將會體驗到喜悅；它是你透過奢摩他的正念和毘婆奢那的覺知來修心的結果。而你與佛法之間的連結，將成為你的傳家寶。 佛法讓你覺得非常地真誠、真實。不論你是大溪地人、美國人或挪威人，你都會發現佛法是你的傳家寶。你擁有佛性、法緣，以及對佛法的興趣，而你將重新喚醒自己的傳家寶；這傳家寶理所當然地屬於你。 上師所扮演的角色，則是要使你了解這一點，確保你不會小看自己，或因為聽到那麼多的用語和思想而畏縮。你可以透過拓巴、透過學習的過程、透過弘傳本具的般若而克服這種自我貶低和畏縮。 Learning propagates prajna. You should not feel that you are inadequate; you should perk yourself up. You should realize that you are a great vessel of dharma, that you are ready for the dharma, and that you will be able to understand it. Although it might be difficult for you at the beginning, soon you will understand it. Then you will experience the joyousness that comes from training your mind in the shamatha discipline of mindfulness and the vipashyana discipline of awareness. You will make a connection with the dharma as your family heirloom. The dharma makes you feel so genuine and real. Whether you are Tahitian or American or Norwegian, the dharma is your family heirloom, which you will discover. You possess buddha nature, you have a connection with dharma and an interest in dharma, and you will reawaken your family heirloom, which is quite rightfully yours. The teacher’s role is to make sure you understand that, and to make sure that you don’t feel belittled or begin to shrink from hearing so many terms and ideas. You could overcome that by thöpa, the learning process—by propagating intrinsic prajna. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，331頁。中譯：項慧齡 / 圖片來自網路 ~ P. 541, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：降伏煩惱
在降伏煩惱的過程當中，你可能落入一種極為隱微的態度，排斥負面或瘋狂的內心狀態。但是，你不必仇視這種負面的內心狀態，反而可以運用它，使它消耗殆盡。如果你有一雙不喜歡的鞋子，與其把它們給丟了，反而可以穿著它們到處走，把它們穿壞磨破之後，就可以穿上新鞋子。這其中的用意在於，不要從粗重的層次來隱惡揚善，而要善用你的神經質，把它當做攀上解脫城堡的途徑。與其丟棄老舊的樓梯，你可以把它劈成片，放在壁爐裡燃燒，使房子保持溫暖。如果你是農人，與其丟棄糞便，反而可以把它當做肥料，栽植優良的作物。 In overcoming the kleshas, you could fall into a very subtle attitude of rejecting negative or crazy states of mind. But you do not have to regard your negative mind-states with hatred. You could use that negativity as a means of wearing itself out. If you have a pair of shoes you dont like, instead of throwing them away, you could walk around in them. You could wear them out completely, use them up, exhaust them. Then you can put on new shoes. So the idea is not to reject evil and encourage goodness in the crude sense, but to make use of your neuroses as a way to climb to the castle of liberation. Instead of throwing away your old staircase, you can chop it into pieces and burn it in your fireplace to keep your house warm. If you are a farmer, instead of casting away your shit, you can make use of it as manure to grow excellent crops. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，334.335頁。中譯：項慧齡 / 圖片來自網路 ~ P. 544, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：般若既銳利又柔和
般若既銳利又柔和。容我使用一個平常的比喻：刀子鋒利的時候，切起肉來非常容易。它是柔和的，但仍然充滿戲劇性；你不必施太多的力，只要輕輕劃過，肉就被切開了。因此，它越銳利，就越柔和。奢摩他和毘婆奢那的修行使你的內心產生巨大的力量。它使般若更為銳利，使你重視學習。你不該害怕成為清晰敏銳的人，反而應該引以為傲。我們可以說，那是你的修行手冊；它是修行者充分且適當地體驗小乘道途的方法。 Prajna is both sharp and gentle. If I may use an ordinary analogy, when your knife is sharp, it is very easy to cut meat. It is gentle, but still dramatic. You don’t have to put much pressure on the meat, you just go over it lightly and the meat is separated. So the sharper, the gentler. Shamatha-vipashyana discipline brings out tremendous power in you. It sharpens prajna and brings out your respect for learning. You should not be afraid of being sharp, but take pride in the sharpness. That is your practice manual, so to speak; it is the practitioner’s way of experiencing the hinayana path properly and fully. ～節錄自邱陽創巴仁波切《真好，我能放鬆了》，3頁。中譯：項慧齡 / 圖片來自網路 ~ P. 545, "The Path of Individual Liberation: The Profound Treasury of the Ocean of Dharma, Volume One", Chogyam Trungpa Rinpoche |
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