《每天的见道当下》，觉知的修行方式

自在心

从Ajahn Sumedho的教法中受益良多，特译他的部分法雨甘露，与大家分享。摘自《每天的见道当下》，访Ajahn Sumedho，全文见http://www.dhammaweb.net/interview/view.php?id=1


我想请您详细
解释你所谓的“放松注意力”？
我指的是把自己摆在感觉轻松自在里，放松，但有观注。一面来说，它是矛盾的――有时，我们会特意的用意念的力量去注意，对静坐来说，这是适得其反。因此，这种“轻
松”和“观注”的结合，是鼓励你去开放的观察当下。
你是如何用你所谓的“寂静的声音”连贯到
“放松注意力”？
我从自己的实践中，当我处在这个放松注意力的空间时，也就是当我听见这个高音振动或任何这似乎是一种声音，我不会沉迷或专注在什么特别的重点。我把它称为“寂静的声音”。它有点像
一切事物的背景。因此，一旦认知了它，我会觉得它像一条小溪，你可以在那休息；而且，它允许一种开放的觉知，及让思绪停止。“寂静的声音”可以作为一个参考点，以便知道当
下你是否处在自然状态之下觉知。这意味着，你以”放松注意力”，客观的觉知自己的身体，你的情绪状态，和您的想法和回忆。你正处在这个空间的角度来体验一切，而
不是无休止的习性反应。这不是创造出来的标志，不是你去想象的。这只是一个认知和信任，有关你及周
围世界的关系。这要鼓励你去认识和学习如何在“放松注意力”之下休息，而不是试图集中精神或要进入你想象应该得到的一个特别境界。你与周
围世界的关系，会是一种觉知和无常本质的反思。
“寂静的声音”不是一个你必须通过集中力维持的对象，只是认知和信任它，不管你是否觉察它，它仍然存在。

所以，你指的静修法式是开放宽敞的关注？
是的，开放宽敞的关注。

从这开放宽敞的关注，你的心体验了什
么？
然后，你可以观察，觉知一切在意识中出现的事物。

如果你不介意我问，你会如何描述你的修行呢？
只是觉知而已。真的。这对我来说，只是很自然的状态。它不费力。它不需要特殊的条件。我并不需要在一个禅修营或孤独的做我所谓的修行。这只是一个活着的状态，真的，无论我身在何方，或任何我碰到的状态。
请问你能给我一个在日常生活中这种的觉知例子吗？
嗯，例如，有一个和尚，和我一直生活了
若干年。他
有非常古怪的举止和做法。他处理事情的方式，我常感到非常沮丧或恼火。他同样也影响到其他人。很多人的感
觉如此。我意识到，我与这和尚，我有一种绝望的感觉。我觉得这是他的错。后来有一天，我有这样的见解，这是我的错，而不是他的。这个智慧来自我坚持我的想法，我本身无法觉知，只是认定他不应该如此。当我看到自己如何认定他，和有关我们的关系，我可以放下这些，然后接受他的“原样”，没有条件或想法他应该怎何，不应该怎样。从这
一刻起，我们的关系开始改善了。我和他成了很好的朋友。这对我来说，是一个智慧，因为有时你甚至不知道你正在做什么，尤其是这个人在群体里都认为是问题人物，你可以粘在一起同意，但这一切却是错误的。
第三个圣道，灭的真理，混淆了大多数学生。由于种种原因，它的教导也少于前两个。请问你解释什么是灭？
这是痛苦的结束，真的。这你不得不承认。你不能描述它。“灭”，给我们的思考来说，有点毁灭论的思想态度，你想一切都会消灭，一切是空洞虚无。（灭），那真的是痛苦的结束。这就是为什么第一圣道是痛苦，第二是原因，第三是痛苦的结束。这不是灭绝了一切，灭的是“苦”而已。然后，当痛苦灭去，觉知仍然运作。要体证苦“灭”，你不执着苦“因”。这就是认知或体证。“灭”是和平的，是解放，是证悟，是佛――所有我们可能作为理想追求的东西。这些体证来自放下和痛苦“灭”去。但
是，如果我们因为不喜欢痛苦，而尝试把它清除掉，我们从来没有让它真正“灭”去。我们只是压抑它或逃离它。唯有通过这种接受，认知，利用痛苦，我们才能真正放下痛苦及体证它的“灭”。
“见道的一个当下” (a path moment），是什么意思？对我来说，这意味着已有了入道的智慧，这是
一个“灭”的体证。这是一个彻底的洞察。在那一时刻通常是非常短，你的思维头
脑会说，“那是什么？”或“这是见道的一个当下(a path moment）”。当你记得它，你会升起欲望想再次体验它。但，那一刻之后，你会放下记忆（这是重要及该观注的），培育一种普通的觉知；你不再找寻另一个同样path moment，而是在日常生活中培育觉知。

tshadow

我指的是把自己摆在感觉轻松自在里，放松，但有观注。一面来说，它是矛盾的――有时，我们会特意的用意念的力量去注意，对静坐来说，这是适得其反。因此，这种“轻
松”和“观注”的结合，是鼓励你去开放的观察当下。

这一句话让我想起佛陀比喻修行如弹琴，要不紧不松才行。。。。。

v4820

“放松注意力” ~ 这就是最好的平衡了吧。

尋夢人

“放松注意力” ~ 这就是最好的平衡了吧。
v4820 发表于 25-6-2010 08:02 PM

引用吉祥尊者的话,就是定根和精进根保持平衡吧.

尋夢人

我从自己的实践中，当我处在这个放松注意力的空间时，也就是当我听见这个高音振动或任何这似乎是一种声音，我不会沉迷或专注在什么特别的重点。我把它称为“寂静的声音”。
自在心 发表于 25-6-2010 12:47 PM

请问“寂静的声音”源自何处?
血液流动?脉博跳动?还是外在的声音?

自在心

来自那里，我也不知道。只知道通过应用它，可以体验“心”与“活动”，体验“空性”。修行的解说可以看http://www.amaravati.org/abm/eng ... ay_it_is/12sos.html
The sound of Silence: http://www.ttem.org/forum/index.php?topic=1042.0, Intuitive Awareness (pg85-96):
http://www.what-buddha-taught.ne ... itive_Awareness.pdf


--------------------------------------------------------------------------------
Here is a selection from a chapter on the key teaching of "just being aware, being the knowing"... [the book is transcribed from various talks so the style is oral rather than written... I have taken the liberty of emboldening a couple of key elements for the acutely short of time  ]

Its quite a long chunk... but on the other hand if you manage to do what he is talking about here (which does of course involve reading it first  ), you'll never suffer again  
  Excerpt from New Aj. Sumedho Book - "The Sound of Silence"
« Reply #3 on: 07 October 2007 »  
http://www.ttem.org/forum/index.php?topic=1042.0
Now, one of the epithets for the Buddha is lokavidu-knower of the world. Don't leave that up to some kind of abstract Buddha up there-I mean, you're taking refuge in Buddha. Our refuge in Buddha, then, is the Buddho-knowing the world as the world. And so this is reflecting on it, and not judging the world as bad. We're not against the world-we're not trying to destroy the world. We're not annihilationists or condemning phenomena. Sometimes Buddhists can sound like they're condemning every­thing: "It's all impermanent, not self, it just leads to suffering." You meet Buddhists like that-they just grasp at the conventional forms of Buddhism, and then operate from grasping at things like (speaks in a very gloomy voice): "life is suffering and it all ends in death"-(continues very morosely) "And there's no God, there's no self!"-That is not reflecting on the nature of the world, is it? Because the world is a changing experience.

The nature of phenomena is to change-arising, ceasing, being born, and dying-that movement of what we call anicca, or impermanence. So we begin to use this concept of anicca, not projecting that onto experience. We're not saying that "every­thing is impermanent" as some kind of position we take. This ref­erence to anicca is to just notice change. Notice the movement of your breath. Nothing wrong with the breath moving, is there? It's not a judgment, but just paying attention to the reality of change that we're experiencing through the senses.

When you recognize the mood you're in-notice that you can't sustain a mood-when you really look at it, it's changing. It moves in different ways, arises and ceases. All sensory experi­ences-what we see, hear, smell, taste, and touch, thought itself, emotion, all conditioned phenomena-are impermanent. This is not a teaching or a statement to grasp, not a basis to operate from. It's a teaching to explore, so as to really be the knower of impermanence. Now, what is it that can know impermanence? Is a condition able to know another condition? It's by using aware­ness-because that's not a condition we create, is it? Just paying attention, staying alert here and now, allows us to reflect, to notice the way it is, to observe.

So the Buddho - or Buddha- is the knower, is the knowing. We call it Buddha, but I'm not saying, "Oh, I'm a Buddha!" because then it's getting back into me as a person again. We're not trying to convince ourselves that we've got a little Buddha inside us, or anything like that. We're not trying to conceive any­thing about Buddha; we're being that knowing, being that aware­ness. And that's why, on this retreat, we reinforce that knowing- that sense of confidence in knowing in this direct way. Because that's what is most difficult for most of us. We're so convinced, so bound to our thoughts, views, opinions, and identities, we never get any perspective on them. We just judge them. We make value judgments about ourselves, about the world that we live in-how it should or shouldn't be, how I should or shouldn't be. "I shouldn't think bad thoughts. I should only have loving, kind thoughts, I'm a senior monk, so I should only have com­passionate and kind thoughts, I should never have negative, selfish, or childish thoughts or emotions!" That's the critical mind, isn't it? The sense of myself, identifying with the age of the body: "I'm a senior monk, I'm an old man, I'm senior" and "I should be..." or "I shouldn't be...." But within that is the awareness that this is a creation-I create myself in this way. So by reflecting, by observing yourself, you begin to notice the dif­ference between awareness-which you don't create, which is not self--and the ways you create yourself. Now, how do I create myself as a person? I have to start thinking: "I'm Ajahn Sumedho." If I'm just aware, then there's no "Ajahn Sumedho" in my mind

Sometimes the perception "I'm Ajahn Sumedho" arises. But usually I don't think like that very much. I don't need to go around thinking "I'm Ajahn Sumedho" all the time. So if I'm not thinking about myself then I think, "I am a senior monk,"and I start getting caught up in remembering the past, thinking about mistakes I've made. I tend to judge thoughts as bad or good-that all comes from the critical mind, doesn't it? That's the critical faculty. Thinking is a critical faculty. Now, I'm not condemning thinking-it's a very useful function to have. But as an identity it's a failure. You're not at all what you think, you know-what you think you are is not what you are. And yet we tend to believe what we think we are. So we carry around with us these limited perceptions we hold about ourselves as a person, and we judge them accordingly: I'm not so good, I shouldn't
feel this way, I should be more responsible, I shouldn't be so selfish, I should be this, I shouldn't be like that, I shouldn't feel this way....   These are thoughts, aren't they?

Thought is a creation. So in this very present moment, what is it that isn't a thought? Awareness isn't a thought. When you try to become aware, you're grasping at the idea of awareness- that you're somebody who isn't aware and has to try to be more aware. That's another creation. Yet I've seen people desperately trying to be mindful and they don't see what they're doing. They've got some idea about mindfulness in their heads, some­thing they've imagined mindfulness is, and they're trying to become like that. And of course it doesn't work that way. The more you think you should be mindful, the more you tend to be heedless. I've made some hilarious mistakes in my effort at try­ing to make myself mindful. Because once you get caught, you're so intent on trying to be mindful, you trip over your own feet.

Mindfulness isn't something difficult or a refined state of being that depends on very specially controlled conditions. It's very ordi­nary-most ordinary! If you weren't mindful you'd be dead by now. I mean, it's mindfulness that keeps you going, whether you're aware of it or not. But it's just not noticed. Awareness is not a concept. Even though I thought I understood the word when I first started meditation, I didn't really know what it was. They talk about "being mindful," and then they talk about "con­centration." The first method I used when I was a layperson in Bangkok, was one where everything was done in slow motion. So I thought to be mindful you had to do everything in this exag­gerated slowness. And so I used to practice doing everything that way. That's not a very useful way to live one's life. You can only do that under certain conditions. If you're trying to catch the train and make it to Heathrow Airport on time and you're into slow motion, you're never going to make it. Can you run for the bus mindfully? These are mindfulness practices: it was a method for developing a kind of intense concentration on slow movement of the body, and so I assumed that that was what they meant by mindfulness, but then I realized that wasn't it.

Mindfulness is ordinary. It's just being aware of the movements of your body-sitting, standing, walking, lying down, breath­ing-or being aware of your mood or mental state.

v4820

回复 4# 尋夢人


哈哈，是的，定、精进平衡。

最近会觉得，自己是一个失败的修行人，很多次都重复着过去的错误。唉~~~

S.H.M.

请问楼上的几位是不是禅修者呢？ 你门都在哪里学习的？

peggy_str

“寂静的声音”

这句话应该是句形容词，形容心宁静的境界，并不是有什么声音可以听见。这是修持禅定到某一阶段的心宁静的境界。

One problem with meditation is that many people find it boring. People get bored with emptiness. They want to fill up emptiness with something. So recognise that even when the mind is quite empty, the desires and habits are still there, and they will come and want to do something interesting. You have to be patient, willing to turn away from boredom and from the desire to do something interesting and be content with the emptiness of the sound of silence. And you have to be quite determined in turning towards it.

http://www.amaravati.org/abm/english/documents/the_way_it_is/12sos.html   

自在心

“寂静的声音”，The Sound of Silence， 不是形容词。它真的是一种声音。它是阿姜苏美多教导的一种禅修方法。放松身心，你真的可以听见，如zzz，高频率的鸣叫声，你说它是耳鸣也罢。要体验，可以用手指把耳朵捂住，或晚上有枕头盖住双耳，那高频率的鸣叫声会出现，它是存在的，只是我们没察觉。

凝听这鸣声，它仿佛是一片无际的空间，这里，你可以客观的看到很多“活动”，自我的想法，情绪变化；若是你陷入沉迷于那些“活动”，你就无法听见它。在禅修中，应用这鸣声The Sound of Silence（阿姜苏美多给的名称），会发现原来“心”是如如不动，反思什么是思想（一切只是自我的呈现），反思什么是“苦”“集”“灭”“道”，可以体验“无常”，“无我”与“空性”。

有兴趣，可以上网查看更多阿姜苏美多的佛法。真的很好，说得简单而且清清楚楚交待，如何在每个当下体验法。他鼓励每个人反思他说的一切，亲身去验证。可惜他的教导，很少中文翻译。开示有很多，可以上网下载。

文宝

回复 8# S.H.M.
在很多地方，跟不同的师父学过。这都不是重点。
因为每个人的因缘不一样。
我见过不少人，他们从生活中去验证法，开拓了一颗豁达放下的心，后来才从文字中认识佛法。
反而，有的人只停留在文字，没有去用心探索，何为佛道--乃灭苦之道，乃当下觉醒。

peggy_str

One can believe that the sound of silence is something, or that it is an attainment. Yet, it is not a matter of having attained anything, but of wisely reflecting on what you experience. The way to reflect is that anything that comes goes; and the practice is one of knowing things as they are.

I'm not giving you any kind of identity - there is nothing to attach to. Some people want to know, when they hear that sound, 'Is that stream entry?' or 'Do we have a soul?' We are so attached to the concepts. All we can know is that we want to know something, we want to have a label for our 'self'. If there is a doubt about something, doubt arises and then there is desire for something. But the practice is one of letting go. We keep with what is, recognising conditions as conditions and the unconditioned as the unconditioned. It's as simple as that.

请看全文
http://www.amaravati.org/abm/english/documents/the_way_it_is/12sos.html

贤善自在

回复 4# 尋夢人


    请问谁是吉祥尊者？

尋夢人

回复  尋夢人

哈哈，是的，定、精进平衡。
最近会觉得，自己是一个失败的修行人，很多次都重复着过去的错误。唉~~~


v4820 发表于 27-6-2010 02:24 PM

Brother , take it easy .
人要有考驗才能更瞭解自己的优缺点的,这是好事来的.

这是一个过程而已,和失败扯不上关系吧?
加油吧

尋夢人

回复 9# peggy_str

Sister 根据Ajahn Sumedho所寫的"Inttuiittiivve Awarrenessss"
这本书, "Sound of Silence"的確存在的.
下载这本书.

如;

-Somebody referred to the sound of silence as acosmic hum,
a scintillating almost electric backgroundsound.
Even though it’s going on all the time we don’t generally notice it,
but when your mind is open and relaxed you begin to hear it.

-Some people become averse to the sound of silence.
One woman started hearing it and she wanted it to
stop, so she resisted it.

-I noticed the sound of the waterfall and the stream.
The sound of silence was in the background as well.
In fact the sound of silence became the stronger and
more obvious sound but it did not obliterate the sound of the stream,
they worked together.

尋夢人

[quote它是阿姜苏美多教导的一种禅修方法。放松身心，你真的可以听见，如zzz，高频率的鸣叫声，你说它是耳鸣也罢。
要体验，可以用手指把耳朵捂住，或晚上有枕头盖住双耳，那高频率的鸣叫声会出现，它是存在的，只是我们没察觉。
自在心 发表于 28-6-2010 10:31 AM [/quote]
南怀謹大德在"如何修观音法门"中有提到类似声音,
不知是否一样的?

-当人睡下去靠在枕头上，还没有睡着以前，你用手把两耳朦起来，
像包饺子把耳朵合拢起来，此时就听到心脏血液流动声音很大。

-身体内部本来是有声音的，为什么大家听不见？如果从事科学研究，
人体血液的流动，心脏的跳动，身体内部音声的震动，却比一颗原子弹爆炸的声音还大.

-修持观音法门的人，在静态之时，可以听到自己内在的音声；
即使在最热闹的地方，还是可以听到自己内在的音声。

-每当夜深人静的时候，在峨眉山顶上，冰天雪地中，夜里起来静坐，万籁俱寂，飞鸟亦无，
清净境界，如身游太虚中，安心自在，就像神仙境界一般非常舒适。而且常听到虚空中天乐之音，非常美妙。...
依我的经验，现在虽在吵闹的都市中，心灵一静，天籁的梵音仍然可以听到，与嘈杂的音声毫不相碍。

这帖的资料都是英文的,看得我很辛苦5678下.

尋夢人

回复  尋夢人


    请问谁是吉祥尊者？
贤善自在 发表于 28-6-2010 02:07 PM

吉祥尊者 (Venerable Mangala)是一名禅師,是帕奧禪師的弟子,也是古晋兜率天修行林的主持.
V 師兄曾经在他座下修行.

自在心

[quote它是阿姜苏美多教导的一种禅修方法。放松身心，你真的可以听见，如zzz，高频率的鸣叫声，你说它是耳鸣 ...
尋夢人 发表于 29-6-2010 01:06 AM

谢谢你的发心，帮我补充以上资料。原来，南怀瑾居士的“观音法门”与Ajahn Sumedho的“The Sound of Silence”是一样的。我本身在这个禅修法门中体验了自在与空性，真的受益无边。希望有缘人也试试看，大家一起分享心得。善哉，善哉。

peggy_str

回复  peggy_str

Sister 根据Ajahn Sumedho所寫的"Inttuiittiivve Awarrenessss"
这本书, "Sound of S ...
尋夢人 发表于 29-6-2010 12:44 AM

请参考12＃帖

peggy_str

回复 19# peggy_str

Somebody referred to the sound of silence as a
cosmic hum, a scintillating almost electric background
sound. Even though it’s going on all the time we don’t
generally notice it, but when your mind is open and
relaxed you begin to hear it. I found this a very useful
reference because in order to hear it, to notice it, you
have to be in a relaxed state of awareness. People
try to find this on a descriptional level. They go on a
ten day retreat trying to find the sound of silence and
then they say “ I can’t hear it, what’s wrong with me?”
They are trying to find some thing. But it’s not some
thing you have to find — rather you just open to it: it’s
the ability to listen, with your mind in a receptive state,
which makes it possible to hear the sound of silence.
You’re not trying to solve any problems but just
listening. You’re putting your mind into a state of
receptive awareness. It’s awareness that is willing to
receive whatever is, and one of the things you begin
to recognise in that, is the sound of silence.