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邱陽創巴仁波切：精準、直接體驗的基礎道路
小乘猶如在岩石上構築一座城堡，既需要偉大的見，也需要絕佳的戒律和實際性。如果沒有紮根深厚的態度和方法，它就會像是在冰上建築城堡，當冰融化時，城堡也會付諸東流。在小乘的方法和態度中，沒有什麼是放逸膚淺的；一切都非常直接、精準。它是一條筆直狹窄的道路。在整個佛教的道路上，小乘的嚴肅認真扮演了一個極為重要的角色。因此，我們需要懷抱崇敬地去了解小乘。 Hinayana is like building a castle on rock. It takes great vision as well as great discipline and practicality. Without this deep-rooted approach, it would be like building a castle on ice: when the ice melted, the castle would go down the drain. There is nothing frivolous in the hinayana approach. Everything is very direct and precise. It is the straight-and-narrow path. The hinayana notion of the absence of frivolity plays an extremely important part in the entire Buddhist path. Therefore, there is a need for reverence and respect for the understanding of the hinayana. ～節錄自邱陽創巴仁波切《沒事，我有定心丸》60頁，中譯：項慧齡。 ~ p.3, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：開始看見真實的自己
在習法的時候，我們必須了解我們正在做的事情。當烘培師製作麵包時，他必須知道水、酵母、麵粉的適當且正確的用量。最優秀的烘培師也應該要知道栽培麥子和施肥的方法。同樣的，你必須了解你的心：了解它神經質的部分、正面積極的可能性，以及它的障礙和變化。你既必須明白現實，也必須認識空想、希望和構想。你必須明白，特定的情況是怎么為你製造痛苦或帶來利益。佛陀的法教是相當切合實際又務實的。 In studying the dharma, we have to understand what we are doing. When a baker makes bread, he has to know the proper amount of yeast and water to use, as well as the right amount of flour. The best baker should also know how the wheat has been cultivated and manured. In a similar way, you have to know your mind: the neuroses, the positive possibilities, the obstacles, and the vicissitudes. You have to know realities as well as fantasies, hopes, and ideas. You need to know how certain situations produce either painful or wholesome possibilities for you. The teachings of the Buddha are quite realistic and pragmatic. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》61-62頁，中譯：項慧齡。 ~ p.4, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：自我的冰凍空間
人們總想要去看去聽多彩多姿、特別非凡的事物；這是人性的弱點。對極具啟發和極為愉悅可喜的覺受所做的強調，只會餵養你的期望和預想偏見，於是，你的心就會全神貫注於未來，而非專注於如是。那種態度相當具毀滅性。讓人們延延續他們的弱點、期待和夢想，這是不公平的作法。我們最好先從「他們是誰」這個切合實際的起點著手。 But an emphasis on extraordinarily enlightening and delightful experiences only feeds your expectations and preconceptions, so your mind is preoccupied with what will be, rather than what is. That approach is rather destructive. It is not fair for people to perpetuate their weaknesses, their expectations, and their dreams. It is better to begin with the realistic starting point of what they are. ～節錄自邱陽創巴仁波切《沒事，我有定心丸》64頁，中譯：項慧齡。 ~ p.6, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切： 法道是自在喜悅的
如果你是佛法修行者，你就不會休假。你不會說「我現在需要休息」，或說「在經歷了那沈重的體驗之後，我需要喝一杯」。你不會區分什麼是、什麼不是佛法。穿袜子、洗臉、梳頭髮、把衣服送冼、如廁，不論你做什麼，都是佛法，而且是最高深的佛法。佛法奠基在無瞋與虔敬心之上，你的墮落顛倒、虛情假意和利己主義，也全都包括在內。因此，不論你正在做什麼，法道一刻也不停地隨行，而且你所做的每一件事情，也都會被帶上法道。如此一來，你開始完全且澈底地沈浸於佛法之中。藉由各種技巧你變得越來越柔軟，而不是變成冷酷僵硬或信守某種教條的信徒。 If you are a practitioner of buddhadharma, you do not take time off. You do not say, “Now I will take a break” or “After that heavy experience, I need a drink.” You do not separate what is dharma from what is not dharma. Putting on your socks, washing your face, combing your hair, sending your clothes to the laundry, sitting on the toilet—whatever you do is dharma, the highest dharma, the buddhadharma. Because dharma is based on nonaggression and devotion, your perversion, hypocrisy, and egotism are all included. So whatever you are doing, the path of dharma goes along without a break, and everything you do is brought onto the path. In that way, you begin to be completely and thoroughly marinated in the dharma. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》78頁，中譯：項慧齡。 ~ p.18-19, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：修行應該帶著一種歡喜心 https://serenalotus.pixnet.net/blog/post/571694340
它完全是世俗的，而且完全不是宗教性或篤信式的信仰。當磬聲響起，你開始禪修時，「應當」或「不應當」、「應該」或「不應該」的看法，以及懲罰、做個安分守己的好女孩好男孩的觀念就會自動浮現。你必須放下這些觀念和看法，讓自己澈底變得普通平凡，不要把你正在做的事情和宗教扯上關係。如果你緊緊抓著宗教的態度不放，就會出問題：當你姿勢不良、錯過一座禪修，或沒有好好地禪修時，就會感到內疚。這會累積負面的反應，使你無法聽法。這麼一來，做為佛法修行者就毫無喜悅可言了。 Practice should carry along with it a sense of delight. It is completely secular and not at all religious or pious. When the gong strikes and you begin your meditation practice, notions of “ought” or “ought not,” “should” or “shouldn’t,” notions of punishment or of being a good boy or good girl automatically begin to come up. You need to let go of such notions. You have to become completely ordinary and not associate what you are doing with religion. The problem with holding on to a religious attitude is that when you have bad posture or you miss a sitting session or think that you didn’t meditate properly, you feel guilty. That builds up negativity, and in turn you are unable to hear the dharma—and because of that, there is no joy in being a buddhadharma practitioner. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》79頁，中譯：項慧齡。 ~ p.19, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：法道是充滿喜悅的
身為一個人類，身為你自己，身為僧伽的一分子，都是喜悅的。你應該真正地樂在其中。「享樂」源自事物保持如是的感受。那帶來巨大的喜悅，並且帶來揭顯佛性的更大喜悅。佛性是你本具的覺醒能力。你從中開始培養幽默感，感覺健康，感冒的次數少了，病痛也少了。你開始覺得健康完整有朝氣，因為你是一個整體，而不是分裂成為不同的、神經分裂的存在狀態。你是一個整體，一個生命，在此同時，你也開始發展助人的巨大力量和能力；那令人感到欣喜又美好。那是真正的奇蹟。 The path is joyful. Being a human being, being yourself, being a member of the sangha, is joyful. You should really enjoy yourself. Enjoyment comes from the sense of things being truly what they are. That brings great joy, and it brings the greater joy of uncovering buddha nature, your inherent capacity for awakening. Out of that, you begin to develop a sense of humor. You feel healthy and have fewer colds and less pain. You begin to feel wholesome because you are one piece rather than divided into different schizophrenic states of being. You are just one piece, one being. At the same time, you also begin to develop tremendous power and strength to help others, which is delightful and wonderful. That is a true miracle. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》80頁，中譯：項慧齡。 ~ p.20, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：接受真正的法 https://serenalotus.pixnet.net/blog/post/571694288
為了敞開心胸去接納佛法，你必須放下任何可能的心之所緣，然後努力去傾聽，去了解。靜坐禪修為此提供了一個基礎，因為在禪修中，所有的思維和想法都被視為妄念，完全不會被視為確切合理或真實。然而，這種念頭模式也沒那麽重要，因為它們來來去去，你應該把它們視為佛法修持的一部分。但是，有一件事不純粹是一種思维模式，那就是聽聞佛法。 In order to open yourself to the dharma, you need to drop any possible preoccupations of mind and simply try to listen and to understand. Sitting practice provides ground for that to happen, because in meditation all thoughts are regarded simply as discursive thoughts. None of them are regarded as at all valid or real. However, although such thought patterns are not that important, because they come and they go, you should regard them as part of your dharma practice. But there is something that is not purely a thought pattern, which is hearing the dharma. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》81頁，中譯：項慧齡。 ~ p.21, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：澈底充分地修持正念是極為必要的 https://serenalotus.pixnet.net/blog/post/571694288
學習和修行是佛道的精髓。煩惱或神經質的念頭模式減少，是修行的標記。在正念修行當中，你的定力有如一條牢靠紮實的細絲，貫穿如層層厚雲般的念頭。你時時刻刻都在從事「回歸呼吸」、「回歸實相」的修持，因此，對你而言，澈底充分地修持正念是極為必要的。 Learning and practice are the essence of the Buddhist way. The mark of practice is a lessening of the kleshas, or neurotic thought-patterns. In mindfulness practice, your concentration is a very thin, sturdy wire going through all your clouds of thoughts. The practice of going back to the breath, back to reality, is taking place all the time. So it is very necessary for you to practice mindfulness utterly and completely. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》103頁，中譯：項慧齡。 ~ p.40-41, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：學習不純粹是學術的
柔和是學習的標記，是學習之相，也是調伏和寂靜，因此，學習不純粹是學術的。適當的學習需要一種態度；在這種態度中，你不會因為佛教的陳述而膽怯畏縮。對於「了解佛教」這件事情，你既不過度熱衷，也不過度冷漠。你可能會想：「我根本不在乎學問，我只想要靜坐，成為一個出色的佛教徒。」但這是不可能的。如果你不了解生命究竟是怎麼一回事，就無法成為一個真正且出色的覺醒者。有了柔和，你所學的一切就會成為心理布局的一部分。你可以毫不勉強且充分縝密地了解主題，明白佛教究竟是什麼，也會稍微了解，在佛教智識這一大碗湯裡，事物在何處安身。 The mark of learning is gentleness. It is being tame and peaceful. So learning is not purely academic. Proper learning requires an attitude in which you are not intimidated by the presentation of Buddhism. You are neither too enthusiastic about understanding Buddhism nor are you too disinterested. You might think, “I couldn’t care less about scholarship. I just want to sit and make myself a good Buddhist.” But that’s not quite possible. You cannot become a real, good, enlightened person if you do not understand what your life is all about. With gentleness, what you study becomes part of your psychological geography. You can understand topics fully and thoroughly without having to push. You can know what Buddhism is all about, and you can have some understanding of where things fit within this big soup of Buddhist intellect. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》103頁，中譯：項慧齡。 ~ p.40-41, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：真實活出你的生命
學習和修行是佛道的精髓。煩惱或神經質的念頭模式減少，是修行的標記。在正念修行當中，你的定力有如一條牢靠紮實的細絲，貫穿如層層厚雲般的念頭。你時時刻刻都在從事「回歸呼吸」、「回歸實相」的修持，因此，對你而言，澈底充分地修持正念是極為必要的。 Learning and practice are the essence of the Buddhist way. The mark of practice is a lessening of the kleshas, or neurotic thought-patterns. In mindfulness practice, your concentration is a very thin, sturdy wire going through all your clouds of thoughts. The practice of going back to the breath, back to reality, is taking place all the time. So it is very necessary for you to practice mindfulness utterly and completely. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》103頁，中譯：項慧齡。 ~ p.40-41, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：與佛法融合為一
我們修持禪修，如此我們的心或許會和佛法融合為一。與佛法融合為一，意味著不論你想什麼，任何閃現的念頭，都成為法的念頭。這是我們從事禪修的緣故，如此我們的心就能夠與法融合為一。當你的心與法合一的時候，你就不必說：「現在我很壞，現在我很乖」或「現在我可以在邪惡或良善之間搖擺」。如果你的心已經與法融合為一，你的思想自然而然地就會如法。 We practice meditation so that our mind may be one with the dharma. Becoming one with the dharma means that whatever you think, any flicker of thought that occurs, becomes a dharmic thought. That is why we practice meditation, so that our mind could become like that. When your mind is one with the dharma, you don’t have to say, “Now I’m being bad and now I’m being good” or “Now I can switch into being either wicked or good.” If your mind has become one with the dharma, you naturally begin to think dharmically. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》108頁，中譯：項慧齡。 ~ p.44-45, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你就是得去做它
你就是得去做它。沒有什麼能幫你輕易進入佛法的修行；如果有的話，那就太糟糕了。那不會是真正的法，因為你不必犧牲一絲一毫，甚至不必犧牲一個散亂狂野的念頭。你認為，你會因為法或覺醒證悟而飄飄欲仙，極樂無憂；這是不可能的。 在真正的法之中，努力用功，全心投入，才會帶來進一步的愉悅。你了解到，你必須投入，而且別無選擇，但是，全心投入的感覺是那麼的美好。 You just have to do it. There is no service that helps you to get into dharma practice easily—if there were, it would be terrible. That would not be true dharma, because you would not have to sacrifice even one inch, one discursive thought. You would be blissed-out on the dharma, or on enlightenment, which is impossible. In true dharma, hard work and really diving into it bring further cheerfulness. You realize that you have dived in and you have no other choice—but it feels so good to do that. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》108頁，中譯：項慧齡。 ~ p.44-45, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：真諦時時刻刻都存乎於內，而不是某件外在的事物
真諦時時刻刻都存乎於內，而不是某件外在的事物。你不必把其他人的風格帶入你的生命之中——你的風格就是佛的風格。如果你澈底下工夫，全然檢視自己，你就會發現，別解脫存在於你之內——你成為佛。無神論的方法和態度是非常簡單且慈悲的：你立誓要放棄羈絆，然後身體力行。它有如花生醬那般簡單。 Rather than being something external, truth is within you constantly. You do not have to bring somebody else’s style into your being—your style is the style of a buddha. If you work fully and thoroughly, if you look into yourself completely, you find individual salvation within you—you become buddha. The nontheistic approach is very simple and compassionate: you take a stand on giving up your trip and you do it. It’s as simple as peanut butter. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》114頁，中譯：項慧齡。 ~ p.49-50, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：在你的生活方式、痛苦和歡樂當中找到正法
偉大的噶舉派上師岡波巴傳授了一個傳統的四句頌，稱為「岡波巴四法」（Four Dharmas of Gampopa）。 請賜予您的加持，如此我心可與法融合為一。（願心向法） 請賜予您的加持，如此法可在道上進展。（願法向道） 請賜予您的加持，如此道可釐清迷惑。（願道斷惑） 請賜予您的加持，如此迷惑可顯露為智慧。（願惑顯智） 頌詞說道，你的心應該與法融合為一。你試圖把你的生命之流、你的心融入法之中。你在你自己、你的為人當中找到法；你對法所產生的領悟和心得，成為你的一部分。你在你的生活方式、痛苦和歡樂當中找到正法。 There is a traditional four-line chant attributed to the great Kagyü teacher Gampopa, called the Four Dharmas of Gampopa, that goes: Grant your blessing so that my mind may be one with the dharma. Grant your blessing so that dharma may progress along the path. Grant your blessing so that the path may clarify confusion. Grant your blessing so that confusion may dawn as wisdom. In this chant, it is said that your mind should be one with the dharma. You individually are trying to mix your stream of being, your mind, with the dharma. You find dharma in yourself, in what you are, so your understanding of the dharma and your experience of it become a part of you. True dharma is found within your lifestyle, within your pain and within your pleasure. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》114頁，中譯：項慧齡。 ~ p.49-50, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你需要一個能夠把你給看透，但仍然愛你的人
在法的早期且粗糙的層次，你發現有痛苦、悲慘不幸、神經質和焦慮。在發現這一切後，你需要找人談一談，也需要某種參考點。如果你求助於父母，他們會說：「你瘋了，你該回去上學。」如果你對朋友提起這檔事，他們會說：「過來跟我喝一杯」或「讓我們一起去墨西哥的阿卡普爾科（Acapulco），把這事給忘了。」因此，你得去找其他人，一個誠實、能夠使你留在正道上的上師。尋找這樣一位上師，似乎是絕對必要的。你需要一個能夠把你給看透，但仍然愛你的人。那種平衡是極為難尋的。你無法在父母、親戚或密友身上找到這種平衡，因此你必須尋找一個具備那些特質的上師。上師之所以異於他人，是因為她或他已經遠離了貪愛的誘惑。上師的重要性在於，你需要一個會對你說是或不是的人。 At the early, crude level of dharma, what you discover is that there is pain, misery, neurosis, and anxiety. But having discovered all that, you need to talk to somebody. You need some kind of reference point. If you go to your parents, they say, “You’re crazy. Go back to school.” If you talk to your friends, they say, “Come and have a drink with me” or “Let’s go to Acapulco and forget the whole thing.” Therefore, you need to find someone else, an honest teacher who can keep you on track. Finding such a teacher seems to be absolutely necessary. You need someone who sees through you completely, but still loves you. That kind of balance is very difficult to find. You can’t find it in your parents, your relatives, or your cronies, so you have to find a teacher who has those qualities. A teacher is different from other people in that he or she is removed from the passions that seduce you. The point of the teacher is that you need somebody who will say no or yes. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》126-127頁，中譯：項慧齡。 ~ p.61-62, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：虔敬心與謙遜
「謙遜」不意味著你不能以傳承和修行為傲；那種驕傲是可以的。頭肩良好，亭亭而立，並且具有一種臨在的特質，這是正面的傲慢。 它是端正合宜。它不是在說「我比你好」。正面的傲慢不是嘴巴說出來的，而是顯現出來的。因為謙遜的緣故，你得以發展般若智慧、喜悅和出離心。為了使佛法進入，你必須少帶包袱。為了能夠適當地聽聞佛法，你需要生起真正的虔敬心;為了生起真正的虔敬心，你需要做一個謙遜的人，並且願意傾聽。謙遜並非恭順屈從，低聲下氣，而是做一個單純直接的人，而不要因為傲慢自負而存有任何偏見。因為謙遜的緣故，你不會去尋找把傲慢帶入佛法的可能性，反而努力地尋找把自己帶入佛法的可能性。 Humbleness does not mean that you cannot take pride in the lineage and in the practice. That kind of arrogance is fine. Having good head and shoulders, holding yourself upright, and having a quality of presence is positive arrogance. It is good decorum. It is not like saying, “I’m better than you are.” Positive arrogance is not spoken, but manifested. With humbleness, you could develop prajna, joy, and renunciation. In order for dharma to enter into your system, you have to bring along less baggage. To hear the dharma properly, you need to develop genuine devotion; and in order to develop genuine devotion, you need to become humble and willing to listen. Humbleness is not about being subservient—it is about being a simple and direct person without any preconceptions due to arrogance or pride. With humbleness, you do not look for the possibility of bringing your arrogance into the dharma; instead you look quite hard for the possibility of bringing yourself into the dharma. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》154頁，中譯：項慧齡。 ~ p.87, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：皈依法
法是無貪的。貪是以掙扎、瞋怒和渴望為基礎,也以飢渴和心理的貧乏為基礎。我們希望自己能夠更好，獲得更美好、更偉大的事物。「貪」是渴望的特質——渴望更多，渴望獲得更宏大的事物。一旦佛法的訊息根植在內心，我們就不再如此地飢餓。我們看見，太過勉強是無濟於事的。然而，完全不敦促逼迫也沒有幫助，因此中等的熱望是最可取的。你可以興致勃勃、開放和有點飢渴，但不要只尋求有朝一日成為一個快樂的人的歡悅。 The dharma is known as passionlessness. Passion is based on struggle, aggression, and longing. It is based on hunger and thirst, on poverty mentality. We wish we could be better; we wish we could get something greater. That quality of wanting—wanting more, wanting to get something greater—is passion. Once the message of dharma has been trans planted in us, we are no longer so very hungry. We see that pushing too hard does not help. However, not pushing at all does not help either, so a medium level of aspiration is preferable. You could be highly interested and open and somewhat hungry, but not just looking for the pleasure of one day becoming a happy person. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》159-160頁，中譯：項慧齡。 ~ p.92-93, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你是明亮光燦、豐饒富裕的，這是領受皈依戒的基本重點
黃金之所以展現為黃金，並不是因為它的觀眾緣故，而純粹因為它是黃金。鑽石是鑽石，也不是因為它的觀眾緣故，而純粹因為它是鑽石。「不需要一個觀眾」是「無我」的表現。儘管如此，真正的光輝和美善一直都存在於你的內心。當你皈依三寶時，你成為聖僧伽的一部分，這不是因為你擁有一個觀眾，也不是因為你試圖使任何人對你刮目相看，而是因為「你」的緣故——你是明亮光燦、豐饒富裕的。這是領受皈依戒的基本重點。 Gold manifests itself as gold, not because of its audience, but simply because it is gold. A diamond is a diamond, not because of its audience, but simply because it happens to be a diamond. Not needing an audience is an expression of egolessness. Nonetheless, authentic brilliance and goodness exist within you always. So when you take refuge in the three jewels, you become a part of the noble sangha, not because you have an audience, not because you are trying to impress anybody, but because of what you are—and what you are is brilliance and richness. That is the basic point of taking the refuge vow. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》162頁，中譯：項慧齡。 ~ p.95, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：法，通往解脫自在旅程的實相
我們常常想要延續我們的沈溺放縱、瞋怒、貪愛和智識的思索猜測。舉例來說，當我們處於仇恨狀態時，雖然它令人感到痛苦，但又從中獲得某種樂趣。我們覺得我們不能只是無所事事地閒著，而要忙東忙西善用才能。對於貪愛和哲學思索也是如此。佛法應該啟發我們，使我們免於無用的、與法道完全無關的沈溺放縱。法輪的意義是，我們懷著良好的心的狀態，適當地運用佛法。即便我們的心的狀態受到情緒爆發和哲學思索的扭曲，其中仍然含有把佛法用於修道的發心，這就是法輪的途徑。 Often, we would like to perpetuate our indulgence: our aggression, passion, and intellectual speculation. For instance, although it is painful when we are in the state of hatred, at the same time we get some kind of pleasure out of it. We feel that we are not just lying idle, but we are busy and occupied, making use of our faculties. It is the same for passion and for philosophical speculation. The dharma should inspire us and protect us from useless indulgence that has nothing to do with the path. The meaning of dharmachakra is that the dharma is used properly, with a good state of mind. Even if our state of mind is distorted by emotional eruptions and philosophical speculations, there is still the intention of using those materials on the path. That is the dharmachakra approach. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》183-184頁，中譯：項慧齡。 ~ P.113-114, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：領受布施
「功德」純粹是一個開放的領域，可以讓人們了悟到，當適當的發心用於適當的情況時，那些發心會回返，情況也自動地獲得解決。這個道理非常簡單。如果你把清明和能量注入那個情況，你就會從中得到清明和能量；這是因果關係。如果你仁慈友善地待人，他們將會報以仁慈友善，而他們也會被更多的友善所環繞。對方會覺得你是一個友善且值得信賴的好人，並且會把這一切告訴他的父母、親友。因此，如果人們是快樂、放鬆和無瞋的，就能夠創造出一個真正友好的領域。 Merit is simply a field of openness, which allows individuals to realize that when the proper intentions are put into the proper situations, those intentions rebound and are automatically resolved. It is very simple. If energy and sanity are put into a situation, that is what comes back. It is cause and effect. If you are kind and friendly with somebody, in turn they will be kind and friendly to you. There will be more friendliness surrounding them as well. That person will feel that you are a good person, friendly and trustworthy, and he will tell that to his parents, relatives, and friends. So a field of genuine friendliness can be created if people are happy, relaxed, and nonaggressive. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》191頁，中譯：項慧齡。 ~ p.120-121, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：使神經質之熱得以清涼者
當你生起了出離心，並且願意克制自己不去從事有害行為的時候，你開始發展戒律。在此，「戒律」被定義為「使神經質之熱得以清涼者」。當神經質之熱冷卻下來之後，身、語、意都會處於最佳狀態。戒律不完全是道德倫理，也不一定和法律有關，反而和別解脫有關。佛教的倫理道德不是善與惡的問題，而是整齊和草率的問題。佛教的態度不一定是要創造一個善良的世界，而是要使它成為一個端正合宜的世界。如果你是整齊的人，就不會為他人製造混亂。 When you have developed renunciation and become willing to restrain yourself from unwholesome actions, you begin to develop discipline. Discipline here is defined as “that which cools off neurotic heat.” When the heat of neurosis is cooled, body, speech, and mind are at their best. Discipline is not quite ethics. It does not have to do with common law, but with individual salvation. Buddhist ethics are not a matter of good and evil; they are more a matter of tidiness and sloppiness. The Buddhist approach is not necessarily to make the world a good world, but to make the world a decent world. If you are tidy, then you are not creating any chaos for others. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》199頁，中譯：項慧齡。 ~ P.128, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你除了是你之外，什麼也不是
基本上，你孤立無援；你是孤寂的，絕然地孤寂。你孤寂地出生，孤寂地死亡；你孤寂地來，孤寂地去。你除了是你之外，什麼也不是；除了你的資源之外，你沒有任何其他的協助。由於你無法借其他人的手電筒，因此必須把它從自己的口袋裡掏出來使用。如果你真的了解孤寂是什麼，你就能夠成為密續弟子。孤寂是小乘和金剛乘之間的一個連結。 Basically, you have no help. You are alone, absolutely alone. You are born that way and you die that way: you come in alone and you go out alone. You are nothing but yourself. You are without any other help but your own resources. Because you cannot borrow somebody else’s flashlight, you have to dig one out of your own pocket and use it. If you really understood loneliness, you could become a tantric student. Loneliness is a link between hinayana and vajrayana. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》201頁，中譯：項慧齡。 ~ P.130, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：你是你，但也不是你
當你覺得你不再是你，而且沒有什麼可以替代那種狀態的時候，你就開始有所發現。你發現虔敬心， 你發現一種豐饒的特質和具藝術美感的表現，那是非常特別的。是你，但也不是你，這是非常機靈多端的。你成為一個徹頭徹尾的山間人，你知道如何生火煮飯，但是，這不代表任何事情 ，你仍然默默無聞，而這是鼓舞人心之處。 When you sense that you are not you anymore and that nothing can replace that state, you begin to make discoveries. You discover devotion, and you discover a quality of richness and artistic expression that is very special. Being you, but not being you, is very resourceful. You become a complete mountain man: you know how to make fire and cook food. But it doesn’t mean anything. You are still nobody. That is the inspiration. ～節錄自邱陽創巴仁波切《沒事，我有定心丸》203頁，中譯：項慧齡。 ~ P.131-132, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：法，無非是調伏自心
在靜坐的時候，你體驗到心、身和呼吸共同合作。除了呼吸本身、身體本身，以及對呼吸和身體的覺知之外，任何事物都必須當做額外的裝備和用品而被排除。在禪修期間生起的任何其他事物，都必須被視為概念。調伏心是小乘戒律修持的核心，也是法的定義；除了調伏個人的心之外，沒有其他的法。 In sitting practice, you experience the mind, the body, and the breath working together. Anything except the breath itself, the body itself, and the awareness of the body and breath has to be somewhat excluded as extra paraphernalia. One has to regard anything else that comes up during meditation as simply concepts. Taming the mind is at the heart of the hinayana practice of discipline. Taming the mind is the definition of dharma; there is no other dharma than taming one’s mind. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》204頁，中譯：項慧齡。 ~ P.133, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：尺水變成萬丈波
據說，輪迴是從一個非常簡單且瞬間的起點而產生，換句話說，每當有一個微小的貪欲或瞋怒成形的時候，我們就緊緊抓住它不放，接著開始把它誇張放大。隨著我們誇大這整件事，最終的成品就會變得巨大無比。我們小題大做，把尺水變成萬丈波了。 It has been said that samsara is generated from a very simple and minute beginning. That is, whenever a simple little desire, a simple little aggression takes form, we hang on to it. We begin to capitalize on it and to exaggerate it. As we exaggerate the whole thing, the end product becomes gigantic. We have created a mile out of an inch. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》210頁，中譯：項慧齡。 ~ p.139, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：看見心的間隙、正念的起點
當你打了一個大噴嚏的時候——你的心總是有出現一個間隙的時刻——然後你心想：「接下來是什麼？」過去的人常常認為，打噴嚏是惡魔發動攻擊的結果；不只如此，打噴嚏也是染上瘟疫的第一個徵兆。但是就我們所知，打噴嚏通常是好兆頭！當這種間隙出現時，你不妨試著投入更多的覺察。「間隙」是你在心裡播下正面種子的機會。
每當有一個間隙的時候，你就會看見，你不需要時時刻刻都在團團轉。在那個剎那，全然地留心觀照是重點所在。看著你自己！你不需要技巧，只要處於當下，留心觀照，你只要在那裡就可以了。如果你無法處於當下，那麼可以追隨呼吸而達到處於當下的境界；追隨呼吸是一個柔和的方式。
When you have a gigantic sneeze—there are always occasions when a gap occurs in your mind, and you think, “What’s next?” People used to think that sneezing was an attack of the devil—not only that, but sneezing was the first hint that someone was sick with the plague. But as far as we are concerned, sneezing is usually good news! When such gaps occur, you might as well try to be more wakeful. Gaps are opportunities for you to plant something positive in your mind. You can plant shamatha in your mind in the form of mindfulness-awareness.
Whenever there is a gap, you see that you don’t have to run your machine all the time. At that moment, the point is to be fully mindful. Look at yourself! You don’t need a technique. Just be present, be mindful, just be there. If you cannot just be there, you can follow your breath in order to be there, which is the gentle way of doing so. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》212-213頁，中譯：項慧齡。 ~ p.141, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：斬斷輪迴之根
留心觀照是欣賞生命之道，否則你無法真正地欣賞人生。因為沒有正念，你已經錯過很多事情，而且你將會錯失更多事情。你被你所錯過的一切給困住了，變成像是在電影院放映電影 60 年，卻從未真正看過一部電影的人。你一直駕輕就熟地操作投影機，卻心生厭倦。因此，為了斬斷輪迴之根，正念和覺知是極為重要的。 The way to appreciate life is to be mindful; otherwise, you cannot really appreciate your life. With no mindfulness, you have missed lots of things already, and you will miss a lot more. You are stuck with all those things that you have missed. You become like somebody who has been running a projector in a movie theater for sixty years and has never actually seen a movie. You keep on running the projector quite beautifully, but you get tired of yourself. So in order to cut the root of samsara, it is very important to have mindfulness-awareness. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》214頁，中譯：項慧齡。 ~ p.142, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：靜坐禪修是極為珍貴且重要的
你可能會認為，正念修行沒有發揮作用，仍然保持古怪任性、暴躁易怒的老樣子。但是，只要你繼續透過靜坐來斬斷業根，你的古怪任性就不那麼要緊了。在一小時的禪修內，你可以斬斷許多業根；在經過數年的修行之後，你終於不再執持於輪迴的業行。如同銀行家說的，如果業根沒有盡除，業債將會留存，但一旦你徹底斬斷業根到一根不剩的程度，你也就開始斷除業債了。這似乎是邏輯所在。因此，靜坐禪修是極為珍貴且重要的。 You might think that your mindfulness practice is not working, that you are still the same cranky person. But that doesn’t really matter, as long as you continue to cut karmic roots through sitting practice. You can cut a lot of roots in one hour of meditation. And after years of practice, eventually you no longer have a samsaric occupation to uphold. If the karmic roots are not completely cleared out, the karmic debts will remain, as a banker would say. But once you have cut the karmic roots completely, to the extent that there are no roots left, you begin to cut karmic debts as well. That seems to be the logic. Therefore, sitting practice is regarded as very precious and important. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》214-215頁，中譯：項慧齡。 ~ p.143, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：先學習做個好人
你必須學習去清理自己。為了善待自己和發展慈心，你必須先學習做個好人，這是非常樸實無誇的。你必須學習好好地吃，並且在吃完之後，好好地收拾乾淨，不要把骯髒的碗盤交給別人清洗，每一件事都自己來。整個世界因此而美化了。世界開始仰慕你，而你開始美化世界。你不製造任何麻煩。除此之外，世界也因為你是如此勤勉精進而受到啟發。 You have to learn to clean up after yourself. In order to be good to yourself, to develop maitri, or “loving-kindness,” you first have to learn how to be good. It is very literal. You have to learn to eat properly and to clean up after yourself nicely. You don’t give your dirty dishes to somebody else to clean for you; you do everything yourself. In turn, the world is beautified. The world begins to admire you, and you begin to beautify the world. You are not creating any nuisance. Beyond that, you begin to inspire the world because you are so industrious. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》214頁，中譯：項慧齡。 ~ p.143, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：留心觀照自心的狀態，亦屬良好的戒律之一
我們應該注意我們的言語。它不應該是出自勉強掙扎的最終成品，使得說「我愛它」或「我恨它」這種的話成為最後的手段。我們不應該像打飽嗝那樣嗝出話語，而要像佛陀那樣適當地陳述佛法，如此就可以說得巧妙。我們必須重視我們說話的樣子，這不表示我們必須輕聲耳語或大聲叫嚷。但是，對我們說出的字字句句有些許的了解，乃是良好的戒律；在談話時，留心觀照我們的心的狀態，也是良好的戒律。 We should pay attention to our language. Our language should not be purely the end product of struggle, so that our final resource is just to say “I love it” or “I hate it.” We shouldn’t just burp out our language. As Buddhists, we should learn how to speak. Like the Buddha, we should present the dharma properly so that it is good and well said. We have to have some kind of self-respect for the way we speak. That doesn’t mean that we have to whisper or that we have to shout. But having some understanding of a word as we utter it is good discipline, and paying attention to our state of mind as we talk goes along with that. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》223頁，中譯：項慧齡。 ~ p.150-151, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：覺醒的騎士
你的心之所以能夠精準地運作，是因為你的身體正朝著那種精準而努力。在傳統上，人們用「覺醒的騎士騎乘心之馬」作為比喻。當你適當地騎馬時，馬匹感受到你的每個細節姿勢，不論它是好或壞。這是你用你的心騎乘身體的方式，其中有一種完整健全、幾乎是傲慢的感受。你覺得「做自己」是那麼的健康美好，你淋漓盡致地展現自己。經由戒律，你展現身而為人的最大潛能。 Your mind can function precisely because your body is already working toward that kind of precision. The traditional analogy is that of the rider of wakefulness riding the horse of the mind. When you ride your horse properly, it picks up every detail of your posture, whether it is good or bad. That is the way you ride your body with your mind. There is a feeling of wholesomeness, almost arrogance. You feel so healthy, so good to be what you are, expressing yourself at your best. With discipline, you are expressing the greatest potential of a human being. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》224頁，中譯：項慧齡。 ~ p.151, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：戒律是最美的莊嚴
佛法訓練的基礎在於，你自然而然地知道什麼對你有好處，什麼對你有壞處。它不是以遵循特定的規則為基礎，而在於實現你的天生潛能，並且知道你應該培養什麼，應該避免什麼。你能夠實現那種潛能到什麼程度，取決於你有多麼開放，以及你的行為有多麼的自然而不勉強。戒律不是建立在「內疚」上，也不是避免令人痛苦或創造令人愉悅的情況。它是結合身、語、意的過程。當你的心沈靜和諧，你的身和語以及整個生命狀態也會沈靜和諧，而這使你成為一個健全的人。 Dharmic training is based on having a natural sense of what is good for you and what is not good for you. It is not based on following particular rules, but on fulfilling your natural potential to know what you should cultivate and what you should avoid. The extent to which you can fulfill that possibility depends on how open you are and how unforced your actions are. Discipline is not based on feeling guilty, or trying to avoid painful situations and cultivate pleasurable ones. It is a natural process that binds together body, speech, and mind. When your mind is together, your body and speech will also be together. Your entire state of being will be in harmony, which makes a wholesome human being. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》226頁，中譯：項慧齡。 ~ p.153, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：成為一個佛法人
當一個人的心充分適當地融入佛法而成為佛法人的時候，你可以看見其中的差異。 佛法人以不同的方式為人行止，以不同的方式走路、飲食和談話。你可以自動地認出一個已經被佛法調伏的人。他或她不同於那些尚未被調伏的人。成為一個佛法人意味著在一天24 個小時，你都不試著去哄騙任何人。 When someone’s mind is mixed with dharma properly and fully, when someone becomes a dharmic person, you can see the difference. Dharmic people behave differently: they walk differently, they eat differently, and they talk differently. You can automatically recognize somebody who is tamed by the dharma. He or she is a different kind of person from those who are not tamed. Becoming a dharmic person means that in your everyday life from morning to morning, around the clock, you are not trying to kid anybody. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》229頁，中譯：項慧齡。 ~ p.157, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：不從事太多的活動
當你和你的世界太過親密的時候，它就變得永無止境。你總是有新的事情要做，不斷地發現你前所未聞之事；這其中有無限的可能性。然而，當你終於擁有一切之時，你反而會發狂，因為這整件事過頭了，而你不可能做所有的事情。在最後，你覺得你連一件事都做不好。這是唯物主義的問題所在。根據小乘的說法，你必須減少活動。 When you are too chummy with your world, it becomes endless. There are always new things to do, and you keep discovering things you had never even heard of before. There are infinite possibilities. However, when you finally have everything, it will drive you mad because the whole thing is too much and you can’t possibly do it all. In the end, you feel that you are not capable of doing even one thing properly. That is the problem with materialism. According to the hinayana, you have to cut that down. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》232頁，中譯：項慧齡。 ~ p.160, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：以學習為傲
「以學習為傲」是座下修的戒律，而不只是坐在禪墊上才做的事。它的意思是，日常對話和其他座下修的經驗，都可以轉變成為佛法的情境。你不必虔誠到除了佛法之外，拒絕談論任何事情，但是你的對話卻可以發生在佛法的背景脈絡之中。不論你做什麼，你都留在佛法的背景脈絡之內，而且你了解你的生命浸淫在佛法之中。你可以自由自在地開玩笑，在洗澡時唱歌，但你卻從不遠離佛法。佛法感染你的生命。 Taking pride in learning is a postmeditation discipline, rather than something you only do during your time on the cushion. It means that daily conversations and other postmeditation experiences could be changed into dharmic situations. You do not have to be pious and refuse to talk about anything but the dharma, but your conversations could take place within the context of the dharma. Whatever you do, you remain in the context of dharma, and you understand that your life is soaked in the dharma. You are free to crack jokes and sing songs in the shower, but you are not taking time off from anything. Your life is infested with dharma. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》234頁，中譯：項慧齡。 ~ p.162, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：放下你的防禦機制
有時候，正念是安逸或放鬆的，但這不是傳統的放鬆概念，不是你被催眠之前的放鬆，也不是在做了激烈的哈達瑜伽之後所感到的放鬆。在奢摩他之中，放鬆是了無防禦機制，或者如果防禦機制生起，就把它們放下。每當你覺得你要採取行動，振作自己的同時，也就有了防禦機制，那是一種不安的特質。在奢摩他之中，你要附和隨順那種不安，而不要試圖讓每一件事都順遂如意。 Mindfulness is sometimes referred to as restful or relaxing, but this does not refer to the conventional concept of relaxation. It is not relaxing as in relaxing before you get hypnotized, or the relaxation you feel after intensive hatha yoga. In shamatha, relaxation means being without defense mechanisms, or if defense mechanisms arise, letting them go. Whenever you feel that you should be doing something to get yourself together, there is at the same time a defense mechanism, a quality of uneasiness. In shamatha, the idea is to go along with the uneasiness instead of trying to make everything smooth and ideal. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》250頁，中譯：項慧齡。 ~ p.175, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：正念應該是無時不在、無處不在
在純然的奢摩他之中，你時時刻刻都處於當下，被正念包圍。正念讓你時時感受到你真的在那裡。正念可以始於法教的背景脈絡，始於你和你的痛苦、回憶建立連繫。正念應該是無時不在、無處不在的。總而言之，為了了解佛法，你必須在那裡，必須處於當下，否則你就無法理解佛法。「在那裡」不意味著退縮躊躇或紋風不動地坐著。你可以在順勢而行的同時，仍然處於當下。 In pure shamatha you are just being there constantly, haunted by your mindfulness. Mindfulness comes up as the constant sense that you are actually there. It could start in the context of the teachings, in connection with your own pain, or in connection with recollection. Mindfulness should be taking place all the time. On the whole, in order to understand buddhadharma, you have to be there; otherwise, buddhadharma cannot be grasped. Being there does not mean holding back or sitting still. You could go along with what’s happening and still be there. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》251頁，中譯：項慧齡。 ~ p.176, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：時刻保持你的覺知
事實上，許多上師曾經說，體驗座下修遠比過度專注於正式的座上修來的重要。靜坐禪修先提供了一個支柱，而在座下修中，那種體驗和覺受則變得真實。因此，你不光是靜坐，然後就以為你大功告成；在結束靜坐禪修之後，你仍然有座下修的體驗。總的來說，弟子和上師都應該要臨在、要處於當下。我們應該處於當下，完全絕對地在那裡，心中不要存有某種概念。我們就只是在那裡。 In fact, a lot of teachers have said that it is much more important to experience jet-hop* than to be too concentrated on formal sitting practice. Sitting practice provides a kind of anchor to start with, and in postmeditation that experience becomes real. So you don’t just sit and then think you are finished. When you are done with your sitting practice, there is still the postmeditation experience. On the whole, there are a lot of demands on students, as well as on the teacher, to be here, to be present. We should be present, not with a certain concept in mind, but simply being. We are simply being here.
* jet-hop: to travel by jet plane, especially to travel to a series of destinations on one trip. 搭乘噴氣式飛機旅行，尤指一趟飛行中到訪一系列目的地的方式。此處或許意味著生活中忙東忙西的狀態。 ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》253頁，中譯：項慧齡。 ~ p.177, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：從禪修開始，如實做自己
禪修的關鍵要點在於，你對自己生起同情心。你可以享受做自己，不必借用任何東西，或把外來的影響帶入你的生活之中。你自給自足，安適自在。在禪修中，你為自己創造一個非常自然的情境。正念修行或許是一種初步的技巧，但你必須從那個層次著手。你可能想要先用高明的智識手段，與詭辯迷惑的心抗衡，例如分析自己藉以重新發現你沒有「自我」，但這似乎不管用。你必須從頭開始，從靜坐禪修開始。 The key point of meditation practice is to develop sympathy for yourself. You could enjoy being yourself. You don’t have to borrow anything or bring any foreign influences into your life. You are self-sufficient; therefore, you can make yourself comfortable. In meditation, you create a very natural situation for yourself. Although mindfulness practice may be a primitive technique, you have to begin at that level. You may want to start by trying to match the sophistication of confused mind with sophisticated intellectual methods, such as analyzing yourself to rediscover that you do not have an ego. But that does not seem to work. You have to start at the beginning, with sitting practice. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》255頁，中譯：項慧齡。 ~ p.179-180, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：激勵自己去實修
了解你修行的原由，是一件非常重要的事。你需要知道你為什麼修行或不修行，以及激發你修行的動機是什麼。禪修不是突然之間什麼問題都解決了，這是不可能的。因此，你為什麼堅持修行？你為什麼不把修行給忘了，改去做其他的事情？修行的動機之所以生起，是因為你每一次修行，都會有一種喜悅安樂的感受，而信念或信心就是從那種感受中生起。 Understanding how you came to be practicing and why is very important. You need to know why you are practicing or not practicing, what actually motivates you. Meditation is not like suddenly being fixed, which is impossible. So why do you stick with your practice? Why don’t you go do something else and forget the whole thing? The motivation to practice arises because each time you practice, there is a sense of joy and wellbeing. From that feeling of well-being, conviction, or faith, arises. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》257頁，中譯：項慧齡。 ~ p.181, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：輕安
人們多少都會抱怨，有時抒發怨言，有時忍氣吞聲。相對的抱怨也各式各樣，但是，「了無喜悅」則是究竟的抱怨。如果沒有喜悅，你就會覺得自己好像被兩片滾燙的金屬給壓扁了。這有如你被放進鬆餅機裡壓縮，甚至連抱怨的機會都沒有。「輕安」和那種抱怨的心態恰恰相反，因為有了「輕安」，你就有了喜悅。 People tend to complain to a greater or lesser extent. Sometimes people with complaints voice them, and sometimes they swallow them. There are all sorts of relative complaints, but the ultimate complaint is having utterly no joy. Without joy you feel like you are being crushed between two pieces of hot metal. It is like being put into a waffle iron and compressed, so you don’t even get a chance to complain. Shinjang is precisely the opposite of that complaint mentality, for with shinjang, joy takes place. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》258頁，中譯：項慧齡。 ~ p.182, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：把靜坐視為一種充滿喜悅的經驗
正念修行仰賴你的喜悅。你不應該認為，你是因為擁有瘋狂的見解而受到懲罰，或覺得你必須淨化自己。你不應該把靜坐視為一種懲處，如同坐在教堂的硬板凳上，清淨你所犯下的罪惡。靜坐不像是你去教堂懺悔告解：「神父，請保佑我，因為我是罪人。」相反地，靜坐和正念是充滿喜悅的。如果你把靜坐視為一種充滿喜悅的經驗，那麼甚至連背痛和腿痛都會因此而減輕消失。 Mindfulness practice depends on your cheerfulness. You should not regard yourself as being punished for your crazy outlook, or feel that you have to cleanse yourself. You do not have to regard sitting practice as a punishment, like going to church and sitting on a hard bench to purify the sins you have committed. It is not like going to confession and saying, “Bless me Father, for I have sinned.” Instead, the idea of mindfulness and sitting practice is joyfulness. If you regard sitting practice as a joyful experience, even the pains in your back and in your legs will diminish. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》260頁，中譯：項慧齡。 ~ p.183, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：簡化 把一切簡化到基本的極簡，是奢摩他之道。除了非常單純地追隨你的呼吸之外，你不應該做任何事情。你應該做好充分的準備走過去，然後好好地坐在禪墊上，不要撲通一聲就坐了下去。你應該感覺你的禪墊，讓自己盡可能的舒適。不要急著運用禪修的技巧；先安頓下來，調整自己。 The shamatha approach is to simplify everything to the basic minimum. You should not try to improvise or do anything other than follow your breath very simply. You should walk in and sit down properly on your meditation cushion. You should arrange yourself fully; you don’t just plop. You should feel your cushion and make yourself as comfortable as you can. Don’t rush into the technique; first settle down and adjust your-self. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》267頁，中譯：項慧齡。 ~ p.190, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：就座
在靜坐時，維持姿勢是重要的。剛開始，你挺直頭肩，彷彿是一個偉大的勇士，擁有一種昂揚的特質。接著，想想你的背部、你的姿勢受到頭肩的支持，然後開始感覺下半身。千萬不要無精打采、萎靡不振，你的姿勢應該到位而且精神飽滿，你應該確實無疑地知道你是誰。當你坐直的時候，你就能夠呼吸，感覺你的頭與肩，這極為強而有力，也極為美妙。 In sitting practice, it is important to hold your posture. To begin with, hold your head and shoulders erect as if you were a great warrior. Have a quality of upliftedness. Then as your posture develops, think of your back. First, feel your posture being supported by your head and shoulders; then you can begin to experience your lower torso. You should never slouch, siesta-style. Keep your posture clear and fresh. You should have a sense of who you actually are, without needing to ask. When you sit up, you can breathe. You can feel your head and shoulders. That becomes very powerful. It is fantastic. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》270頁，中譯：項慧齡。 ~ p.193, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：入座和臨在感
在禪修時，你試圖摹仿或效法佛陀，而有一種開放和頂天立地的正直感。你應該覺得正在散放延伸，彷彿你是一個宇宙君王或覺醒證悟者。你也要學習用這種方式來聽法，維持你的姿勢，保持脖子的靈活彈性，而不必把脖子伸得長長的，拼命想要看著上師。每一次靜坐，你可以用這種方式來散放延伸，而且不只在座上禪修期間是如此，在日常生活中也是如此。 Taking Your Seat and Projecting Out. When you are meditating, you are trying to mimic, or emulate, the Buddha. You should have a sense of openness and uprightness. You should feel that you are projecting out, as if you were a universal monarch or the Enlightened One. You should also learn to listen to dharma talks in this way. You don’t have to stick your neck out and strain to look at the teacher, but you can hold your posture and keep your neck flexible. Every time you sit, you could project out in that way; not only in the formal meditation practice of relating with yourself and your mind, but also in everyday life. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》277頁，中譯：項慧齡。 ~ p.200, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：只要安頓下來
禪修是非常簡單且直接的，不要把它弄得不得了。如果你保持它的單純，你就不會有困惑。在修行時，你不應該想著你會從中得到什麼，你只要做就對了。此外，除非有必要，你也不要想著在禪修之後要做些什麼；這是非常重要的。你只要安頓下來，進入修行之中。 Meditation practice is very simple and straightforward. Don’t try to make a big game out of it. If you keep it simple, there is no confusion. While you are practicing, you should not think about what you are going to get out of it. You just do it. Also, unless it is practically necessary, it is very important not to think about what you are going to do after meditating. You should just settle down into the practice. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》289頁，中譯：項慧齡。 ~ p.210, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
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邱陽創巴仁波切：認識心的狀態
「輕觸」不只是對生命和存在的一般覺知，也是觀照你的各個心的狀態的正念。換句話說，你也必須輕觸瞋恨或貪欲的心；你必須承認這種狀態。然而，你不是在承認了之後，就把它們一手推開，還需要不壓抑、不迴避地去檢視它們。如此一來，你就真的澈底地體驗了瞋恨或貪欲。 A further touch is necessary. Touch is not simply the general awareness of being. It also applies to mindfulness of your individual states of mind. That is, your mental state of aggression or lust also has to be touched. Such states have to be acknowledged. However, you do not just acknowledge them and push them off. You need to look at them without suppression or shying away. In that way, you actually have the experience of being utterly aggressive or utterly lustful. ～節錄自邱陽創巴仁波切《沒事，我有定心丸 》292頁，中譯：項慧齡。 ~ p.213-214, “The Path of Individual Liberation”, Chogyam Trungpa Rinpoche |
- Oct 03 Thu 2024 13:58
《沒事，我有定心丸》中英對照摘要
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