阿姜李大德开示无明、业障、怨亲债主、禅定、涅槃之真相（强力推荐）！

谷成

原文：阿姜李大德，《意识》，Consciousnesses ——Teachings of Ajaan Lee Dhammadharo

简介：此帖是LZ读过的高僧文摘之中，认为是最好的开示之一，因此强力推荐大家，最好能抽空阅读全文。为了节省大家阅读的时间，只是节选部分内容上来；而且为了帮助参照，故将中英两个译本同时放上来。希望大家也能一样获得法益。弟子顶礼阿姜李大德。

1.　多数人相信自己，不肯相信智者的教导。这就是为什么我们得继续在这世间跌跌撞撞、爬来爬去的缘故。

They believe themselves, by and large, and aren't willing to believe the teachings of the wise. This is why we have to keep stumbling and crawling along in this world.

2.　我们只相信自己，相信我们自己的见，但是所谓“我们的”东西，是由杂染构成的。佛陀告诉我们，是透过努力和坚持，人们才证得从苦中解脱，可是这个杂染，却障碍我们信任佛陀的教言。

We simply believe in ourselves, in our own views, but "ourself" is made up of defilement. This defilement is the obstacle that keeps us from believing the Buddha when he tells us that it's through effort and persistence that people will gain release from suffering and stress.

3.　我们只听见字句，但是听不懂。听见的东西仅止于耳，没有进入心。这说明，我们的意见与之相左。即使在你个人内心里，也是自相矛盾。听见的是一回事，想的是另一回事，两者不一致。这种情形发生时，你开始疑惑不定。心不明事理。你的修行除了上下起伏，对错变幻，什么结果也没有。

We simply hear the words but don't understand them. What we hear goes only as far as our ears and doesn't enter into our hearts. And this means that we're working at cross purposes. Even within a single you, you're working at cross purposes. What you hear is one thing, what you think is something else, and they don't go together. When this happens, you start having doubts. Uncertainty. Things aren't clear to the heart. Your practice turns into nothing but ups and downs, right things and wrong.

4.　这是因为人人的心……当然，每个人只有一颗心，但是这颗心怎么这么多事？ 这是一个极其复杂的问题。为什么？ 因为若是只看表面，我们会说，每个人只有一颗心。我们只知道这么多。不过，如果换一种方式看，经文上告诉我们，心理意识之多，数不胜数。这就令我们思考，它是怎么回事？

This is because the heart of every person... Of course, there's only one heart in every person, but how is it that the heart has so many issues? This is a really complicated question. Why? Because if we look only on the surface, we'll say that each person has only one mind. That's all we know. But if we look in another way, the texts tell us that there are so many mental consciousnesses that they can't be counted. This makes us wonder: How can that be?

5.　人的身体不仅仅只有一种意识。它那里面有许许多多的意识。真正你自己的意识，你却很少找得着。

We'll see that the body of a human being doesn't have only one consciousness. There are lots of consciousnesses in there. Your own real consciousness, you can hardly find at all.

6.　在你的身体里面，可以有多达三类意识。第一类，是你自己的意识，它在你受孕时，进入你母亲的子宫，那时候，没有别的意识跟它混杂起来，共同进入。当时周围有许许多多其它的意识，投生不成，都灭去了。那些意识究竟有多少，数也数不清，但是在投生的竞争当中，只有一个有那个福德，投生成功，剩下的大批意识全部退落到一边。因此，受孕时，我们能进入人类的子宫，应该归功于我们的福德，它让我们有资格立足人界。

You may have up to three kinds of consciousness inside your body. The first is your own consciousness, which entered your mother's womb at the time of your conception, without any other consciousnesses mixing in with it. There were lots of other consciousnesses around it at the time, but they all died out before they could take birth. You can't count how many there are at a time like that, but in the fight to take birth, only one of them has the merit to make it, and the rest all fall away in huge numbers by the wayside. So when we make it into a human womb at the time of conception, we can chalk it up to our merit that we've been able to establish a foothold for ourselves in the human world.

7.　一旦我们的意识这样得到确立，它就开始发育。身体在发育。随着它的发育，别的意识开始不为我们觉察地渗透进来...有时侯，两尺长虫会从肠中排出。它若不是来自一种意识，又来自什么？还有那些微生物呢? 有些疾病，实际上是小动物造成，是它们在体内造成囊肿与瘤子。传统医生常常说，我们的身体里有八族，十二支致病的动物。它们来自哪里？来自意识。如果没有意识，怎么会有动物？

Once our consciousness gets established like this, it begins to develop. The body develops. As it develops, other consciousnesses start infiltrating without our realizing it....Sometimes a worm two feet long can come out of your intestines. What does that come from, if not from a consciousness? Or how about germs? Some diseases are actually caused by little animals in your body that cause swellings and tumors. As the traditional doctors used to say, there are eight families and twelve clans of disease-causing animals in our body. What do they come from? From consciousness, that's what. If there were no consciousness, how could there be animals?

8.　这类意识，你可以看得明白，不过，还有一类意识更有隐伏性，没有你看得见的身体。只有修禅定，获得特别能识时，你才能看见它们。那就是住在你体内的第三种意识。

This kind of consciousness you can see clearly, but there's another group of consciousnesses that are more insidious, that don't have a body you can see. Only if you meditate and gain psychic powers can you see them. That's the third kind of consciousness inhabiting your body.

9.　一共有三种: 你自己的意识只有一个。接下来是你的体内的许许多多的意识，它们潜伏在那里，多得说不准有多少。那些拥有你能看见的身体的，多得很。至于那些没有身体，但住在你体内的，那更是数不清。

So altogether there are three: Your own consciousness, and there's only one of that. And then all the many consciousnesses lurking in your body, so many that you can't say exactly how many there are. The ones with bodies you can see are more than many. And as for the ones with no bodies, but are living in your body, there's no telling how many there are.

10.　正因为它们的数量这么多，带着这么多自己的目的，佛陀才教导我们，不要参与它们。它们不是我们，不是我们的，与我们无关。

Now, it's because there are so many of them, with so many agendas, that the Buddha tells us not to go joining in with them. They're not us, not ours, none of our business.

11.　有时我们好端端坐在那里，突然心里一件事发作，开始引出一连串事。我们不要它发生，但那个心却似乎在自作主张。这就是意识，这些疯疯癫癫的意识动作起来渗入我们自己的意识，迫使我们服从它们的一个明例。潜伏在我们体内，自己没有身体的那些意识...这就是为什么心里这么多事的缘故。

Sometimes we sit around, with absolutely nothing wrong, and all of a sudden one thing starts leading to another inside the mind. We don't want it to happen, but the mind seems to take on a mind of its own. That's a clear case of these consciousnesses, these crazy consciousnesses, getting into the act, seeping into our own consciousness and making us fall in line with them. These consciousnesses that lurk in our bodies without any bodies of their own...This is why there are so many issues in the heart.

12.　因此经上教导我们，它们是 anattā （非我），不是我。意识非我。因此不要参与进去。我们必须下功夫、坚持、耐心，把事情掌握在我们自己的控制之下。这些东西消失之时，就是心明亮、自在之际。

This is why we're taught that they're anatta, not-self. Consciousness is not-self. So don't get involved with it. We have to use effort, persistence, endurance, to keep things under our thumb. As soon as these things disappear, that's when the heart can be bright and at ease.

13.　有时这些另类意识数目巨多，各有各的目的。 众寡悬殊，我们就开始服从它们。这时候，我们做错事，说错话，结果后悔。这是因为我们在行动上服从了它们，没有服从我们自己的真心。

Sometimes there are huge numbers of these other consciousnesses, and they have lots of agendas of their own. We get outnumbered and start falling in line with them. When this happens we do things wrong and say things wrong and end up sorry afterwards. This is because we act in line with them, and not in line with our own true heart.

14.　因此，你若想了解意识，就得把这点牢记在心。佛陀用极其简单的言辞告诉我们，我们却听不懂。他说:“意识非我。”只有四个字，我们却不懂。 怎么可能懂呢？...我们只知道，意识就是我们的心。我们只会这么想，于是什么都附和，站在同一边。这是我们。那是我们。什么都附和，因此我们不了解意识。

So you have to keep this point in mind if you want to understand consciousness. The Buddha tells us in really simple terms, but we don't understand him. He says, "Consciousness isn't our self." Only four words, and yet we can't understand them. And how can we expect to understand them? ...All we can think is that consciousness is our mind. That's all we can think, so we start aligning ourselves with everything, taking sides. This is us. That's us. We start siding with everything, which is why we don't understand consciousness.

15.　当佛陀告诉我们，意识不是我，它是anattā （非我）的时候，我们听不懂。只有一种意识真正是我们的。真正是我们的那个意识，是对我们忠实、诚信、无欺的。譬如，你心里决定，明天想去寺院听一段法。去寺院听法是你乐意做的一件善事。你真正从中得益。这一点你自己是明白的。可明天到来时，你的心却变了，因为——它就是变了。这种情形发生时，你应当认识到，是你的意识与某些别的意识混淆了...那个驳回了你原来想法的新想法，并不真是你的。它是在欺骗你。它并不真正是你。一般来说，如果什么东西真是你，它不会骗你。它必须对你诚信，忠实，服从你。你一旦下决心做什么善事，必须坚持下去，直到成功，让你感受到喜乐为止。那样的思考才真正是你自己的意识。它是诚实的。它不欺骗你。

When the Buddha tells us that consciousness isn't our self, that it's anatta, we don't understand what he says. There's one sort of consciousness that's really ours. The consciousness that's really ours is loyal, honest, and true to us. Suppose that you make up your mind that tomorrow you want to go to the monastery to hear a sermon. Now, going to the monastery to hear a sermon is something good that you like to do. You really benefit from it. You're really clear on this point. But by the time tomorrow comes, your mind has changed because — it's simply changed. When this happens, you should realize that your consciousness has gotten mixed up with some other kind of consciousness...The new thought that repeals your old thought isn't really you. It's cheating you. It's not really you. Normally, if something is really you, it's not going to cheat you. It has to be honest and loyal and devoted to you. Once you make up your mind to do something good, you have to stick with it until you succeed and feel happy afterwards. That sort of thinking is your own real consciousness. It's honest. It doesn't deceive you.

16.　不过，多数人欺骗自己。实际上，也不是他们自己骗自己。他们本来没事，却被这些另类意识渗透，结果受骗。

Most people, though, deceive themselves. Actually, they don't deceive themselves. They're perfectly all right, but these other consciousnesses seep into them, so that they end up getting deceived.

17.　这就是为什么佛陀教导我们，asevana ca balanam，远离愚者。如果你经常与那类意识厮混，结果就会受苦。因此——panditanañca——亲近智者，使你的心牢固地安止，确立。想做什么善事，要令它一路善下去，直到你达成目标。那才是你。不要让任何其它意识进来干扰你的事。

This is why the Buddha teaches us, asevana ca balanam: don't go associating with fools. If you hang around with that kind of consciousness often, you'll end up suffering. So — panditanañca — associate with wise people. Make your mind firmly settled and established. If you think of doing something good, make it good all the way until you succeed in line with your aims. That's you. Don't let any other consciousnesses in to meddle with your affairs.

18.　如果详细讲述住在我们体内的所有那些意识，可以讲很多。基本上它们分两类：一类的想法与我们自己的一致，一类则不一致。

Now, if we were to go into detail on all the consciousnesses living in our bodies, there would be lots to say. Basically, there are two kinds: those whose thoughts are in line with ours, and those whose thoughts are not.

19.　举例说，当我们想做善事时，有些饿鬼与亡灵，虽然也想作善事，但因为没有身体，做不成。于是为了跟着我们一起做善事，它们就住在我们身体内。

For example, when we want to do good, there are hungry ghosts and spirits that would like to do good, too, but they can't, because they don't have a body. So they take up residence in our body in order to do good along with us.

20.　不过，有些别的亡灵，不管我们想做什么善事，它们都想破坏。它们可能是我们前世的宿敌：也许过去被我们压迫过、囚禁过，或者被我们下令处死过。我们曾经破坏他们想做的善事，因此有那么些旧仇宿怨想与我们清算。它们要给我们的修行道造成障碍，让我们没法进步。它们来在我们耳边悄悄地说：“停下吧，停下吧。你快要死了。你要饿坏了。快要下大雨了。日头太烈了。太早了。太迟了。”它们说个不停。这就是来与我们为敌的意识。

But there are other spirits who want to destroy whatever good we're trying to do. They were probably our enemies in past lives: We probably oppressed them, imprisoned them, or had them put to death. We got in the way of the good they were trying to do, so they've got some old scores to settle. They want to block the path we're trying to practice so that we don't make any progress. They come whispering into our ears: "Stop. Stop. You're going to die. You're going to starve. It's going to rain too hard, the sun's too hot, it's too early, too late," they go on and on. These are the consciousnesses that come as our enemies.

21.　另外有些意识，过去曾经是我们的亲戚和朋友。它们想做善事，但做不了，于是住在我们体内，这样它们可以对佛像顶礼，与我们一起念诵。正是因为存在这许多意识，我们的心，有些时侯，就像妖魔鬼怪一样。我们想不出为什么这种事会发生，尽管我们不想那么做，然而它就是发生了。不过，又有的时候，我们的心像天神一样美好、和蔼，其他人诅咒我们的母亲和祖母，我们也不生气。又有的时候，根本没有生气的理由，我们却偏偏以极其丑陋，恶劣的方式发脾气。这些意识就是这样：自己糊涂，又混淆他人，是它们渗入我们的体内。你应当那样看。

There are others that used to be our relatives and friends. They want to do good but they can't, so they take up residence in our body so that they can bow down to the Buddha and chant along with us. Because of all this, there are times when our hearts are like monsters and ogres. We can't imagine why it's happening, and yet it's happening, even though we don't want it to. Then there are other times when our hearts are like devas — so sweet and good-tempered that other people can curse our mother and grandmother and we won't get mad. Then there are other times when there's no call for anger and yet we manage to get angry in really ugly, nasty ways. That's the way it is with these consciousnesses: all very confused and confusing, and they come seeping into our bodies. That's how you should look at things.

22.　还有另外一类意识：那些前来收取旧业债务的的意识。它们就是那些吃我们的肉，吃我们的鼻、耳，破坏我们容貌的菌虫。它们吃我们的下唇，令我们露牙暴齿，难看羞耻...这些东西，都是旧业的收债者。过去我们使它们活得痛苦，这回轮到它们来结伙让我们难受。过去我们可能吃了它们的皮肉，这回轮到它们来吃我们的。

There's yet another group of consciousnesses: the ones who have come to collect old kamma debts. They're the germs that eat away at our flesh — at our nose, our ears — to ruin our looks. They eat away at our lower lip, exposing our teeth, making us embarrassed and ashamed...These are kamma debt collectors. In the past we made life miserable for them, so this time around they're ganging up to make us squirm. The one's that are really easy to see are the worms that help eat the food in our intestines. In the past we probably ate their flesh and skin, so this time around they're going to eat ours.

23.　于是它们不停地吃啊吃，一边让我们难受：吃我们的肠、吃我们的胃、吃肾、吃肝、吃肺、吃血管、吃体毛，到处吃，什么都吃。它们在外面吃，造成皮肤病。又作为蠕虫细菌在里面吃...光蠕虫就有一百零八种...我们哪里有希望挡得住？有时侯，我们不自觉就屈服了。怎么回事？因为它们实在太多了，抵挡不住。

So they keep making us squirm as they keep eating, eating away: eating in our intestines, eating in our stomach, eating our kidneys, our liver, our lungs, eating in our blood vessels, eating our body hairs, eating everything all over the place. They eat outside and turn into skin diseases. They eat inside as worms and germs...Even just the worms have 108 clans...How can we ever hope to withstand them? Sometimes we fall in with them without realizing it. How can that happen? Because there are so many of them that we can't resist.

24.　我们的身体，好比一个世界。世界上有海、山、树、藤、地，身体也一样。每一条血管是众生的一条路径。它们沿着我们的血管、气管行走。有些管道被堵塞了，像条死路。其它的管道畅通无阻。畅通时，血液像在河溪里一样流动。流动时，可以开船。有船，船上就有生灵。有时会发生撞船。那就是我们为什么胳膊、腿、气管疼痛的缘故。因此不管你怎么抚摩、按摩――这都是住在我们体内的意识造成的。

Our body is like a world. Just as the world has oceans, mountains, trees, vines, land, so it is with the body. Each blood vessel is a road for living beings. They travel down our blood vessels, down our breath channels. Some vessels get closed off, like a dead end road. Others stay open. When they're open, the blood flows, the breath flows, like the water in rivers and streams. When they flow, boats can travel along them. When there are boats, there are beings in the boats. Sometimes the boats crash into each other. That's why we have aches and pains in our legs and arms and along our breath channels. So go ahead: keep rubbing them and massaging them — it's all an affair of the consciousnesses inhabiting our bodies.

25.　有些无体的意识在我们血管附近呆着，等候伤口和肿泡的发生。那就是它们取得蠕虫和细菌之身的机缘。至于那些还没有身体的，它们以冷颤、竦悸、痒痒、疼痛的形式，在全身到处游走。这都是种种意识造成的事端。

Some kinds of consciousness without bodies hang around our blood vessels waiting for wounds and boils to develop. That's their chance to take on bodies as worms and germs. As for the ones who don't yet have bodies, they travel around as chills and thrills and itches and aches all over our body. It's all an affair of consciousnesses.

26.　简要总结起来，一共有三类——三个族系，都是些庞大的族系。首先是住在我们体内的有身体的众生。接下来是自己没有身体，但住在我们体内的诸种意识。然后是我们自己的意识。因此一共有三种。

In short, there are three classes in all — three clans, and all of them great big ones. The first are the living beings with bodies that live in our body. Then there are the consciousnesses that don't have bodies of their own, but inhabit our body. Then there's our own consciousness. So all in all there are three.

谷成

27.　这三种意识混杂在一起，我们不知道哪些意识属于有身体的动物，哪些属于尚无身体的众生，哪类意识是我们自己的。我们不知道。这件事不知道，怎么可能了解五蕴？早课天天都在念那个Vinnanakkhandho——识蕴——怎么可能懂？我们只知道念“意识，意识”，自己的意识却软散、无力，像根拖在地上的绳子。跟那句“意识非我”一样，我们只会认字。

These three types of consciousness get all mixed up together, so we don't know which kinds of consciousness belong to animals with bodies, which kinds belong to beings that don't yet have bodies, and which kind of consciousness is our own. We don't know. When we don't know this, how can we know the five aggregates? "Vinnanakkhandho" that we chant every morning — how can we know it? All we know is "consciousness, consciousness," but our own consciousness is so slack and limp that it's like a rope dragging on the ground. It's the same with the phrase, "Consciousness is not-self." All we know is the words they say.

28.　只有当我们令心入定，培育明辨时，才能够了解意识。那时候，我们就会懂得十八元素［界，属性］，为首的即是 Cakkhu-dhatu, rupa-dhatu, cakkhu-vinnana-dhatu——眼元素、色元素、眼识元素。明白这三件事，需要一种来自定的智。

Only when we develop discernment from concentrating the mind will we be able to understand consciousness. That's when we'll be able to understand the 18 properties, starting with: "Cakkhu-dhatu, rupa-dhatu, cakkhu-vinnana-dhatu" — eye property, form property, eye-consciousness property. To understand these three things you need the kind of knowledge that comes from concentration.

29.　例如，我们眼里有多少类意识？当一种色［形体］对眼显现，有对该色的意识时——它真是我们的意识吗？还是别的无体生灵的意识在掺合？还是某个有体生灵在挡路，令我们疑惑不定？

For example, how many kinds of consciousness are there in our eye? When a form appears to the eye and there's consciousness of the form — is it really our consciousness, or is it the consciousness of some other being without a body that's getting into the act? Or is it the consciousness of a being with a body getting in our way, making us doubtful and unsure?

30.　眼中升起的，看见色的那三种意识：它们有多少不同的的反应方式？那些反应真是我们自己的意识作出的？还是住在我们体内的有体众生的意识作出的？或者是无体众生的意识出的？不知道。我们浑然不知。连这都不知道，怎么能知道眼元素、色元素、眼识元素？没办法。我们根本就没有洞见、没有智识、没有明辨。

The three kinds of consciousness that arise at the eye, that see forms: how many different ways do they react? And are those reactions really a result of our own consciousness, or of the consciousness of beings with bodies inhabiting our body? Or are they the result of consciousnesses without bodies. We don't know. We haven't the slightest idea. When we don't know even this much, how are we going to know, "Cakkhu-dhatu, rupa-dhatu, cakkhu-viññana-dhatu"? There's no way. We have no insight, no knowledge, no discernment at all.

31.　要仔细观察，在了解别的事情之前，先了解这件事。你可以根据果报来区别：有些种类的声音你爱听，虽然知道它是不对的，可你还是爱听。你应当认识到，这种事情发生时，那不是你的意识在听，因为它对你并不忠实。另外有的声音善良正确，但你不喜欢。那又是一个例子，说明不是你的意识。可能有别的什么东西渗透进来，在妨碍你。

Examine things carefully so that you know this before anything else. You can tell from the results: There are some kinds of sounds that you like to hear, but you know that they're not right, and yet you still like to listen to them. You should realize when this happens that it's not your consciousness that's listening, because it's not loyal to you. There are other kinds of sounds that are good and right, but you don't like them. That's another case when it's not your consciousness. Something else has probably infiltrated and gotten in the way.

32.　你必须对这事小心谨慎，因为存在着许多不同的意识群，带着它们自己的打算。有时侯你听别人说话：他们说的是真语、正语，你却不喜欢。于是你以为这个喜不喜欢的态度是你自己的。从来也不停下来想一想，意识非我。你从来也不停下来想一想，因此耳朵这么聋。你没在听。是某个饿鬼在替你听，你都不自觉。

You have to watch out for this carefully, because there are a lot of different groups of consciousness with their own agendas. Sometimes you listen to other people speaking: What they say is true and right, but you don't like it. So you go assuming that this business of liking and disliking is yours. You never stop to think that consciousness is not-self. The fact that you don't stop to think is why your ears are so deaf. You're not listening. Some hungry ghost is listening in your stead, without your even realizing it.

33.　因此记得了什么？你的心不在当下、这里、跟身体在一起，它不在听。饿鬼们在听，亡灵们在听，阿修罗们在挡路，结果说的是什么，你自己不知道、不明白。饿鬼和阿修罗在那里又听又想，你都当成是自己。因此佛陀说，无明使我们眼盲、耳聋。这都是种种意识造成的。

So how are you going to remember anything? Your mind isn't here with the body in the present, so it's not listening. Hungry ghosts are listening, dead spirits are listening, angry demons are in the way, so as a result you yourself don't know, don't understand, what's being said. Ghosts and demons are doing all the listening and thinking, but you assume it's all you. This is why the Buddha said that ignorance blinds our eyes and deafens our ears. It's all an affair of consciousnesses.

34.　Cakkhu-dhatu, rupa-dhatu, cakkhu-vinnana-dhatu——眼元素、色元素、眼识元素: 有这三件事。眼一见到色的瞬间，是什么出去看？你有没有停下来注意一下？没有。从来没有。因此，你不知道它究竟是你自己的意识，还是潜伏在你眼里的一个动物的意识，究竟它是有体还是无体。你甚至不知道这些东西是否真的存在。这件事不懂，怎么会有希望懂得其它？

"Cakkhu-dhatu, rupa-dhatu, cakkhu-vinnana-dhatu": There are these three things. The instant the eye sees a form, what consciousness goes out to look? Have you ever stopped to take notice? No. Never. So you don't know whether it's really your own consciousness or the consciousness of an animal lurking in your eye, whether it's an animal with a body or one without a body. You don't even know whether these things really exist. When you don't know this, what can you hope to know?

35.　有时侯，它们比我们先知道。它们对我们输送各种错误讯息，欺骗我们。它们对我们说悄悄话，继续骗我们信任他们。结果，我们闭眼跟着它们...我们就跟着去了，还以为是自己觉得该去。实际上，我们就像个被附身的灵媒，不知道是什么溜进来牵着我们到处走。

Sometimes they know things before we do. They send us all kinds of false reports to deceive us. They whisper to us, keeping us misinformed so that we believe them. As a result, we close our eyes and follow along with them...we go along with it, thinking that we're the ones who feel the need to go. Actually, we don't know what it is that comes slipping in to pull us around, like a medium possessed by a spirit.

36.　好比被附身的人。被附身时发生什么？假定某人从不沾酒。被附身时，他会两杯、三杯地喝——还真感到享受——当那个东西离去时，不沾酒的那个人醉倒了。为什么？是因为有个外来意识控制了他。真正的他，过去从不沾酒，但是在外灵的控制下，饮了酒。

Like a person possessed by a spirit. What happens when a person is possessed by a spirit? Suppose there's someone who has never drunk liquor. When a spirit possesses him, he drinks two or three glasses — really enjoying it — but when the spirit leaves, the person who has never drunk liquor is dead drunk. Why? Because there was a consciousness from outside possessing him. He — the real him — never drank liquor, but he drank when an outside spirit possessed him.

37.　我们的心也一样。当这些意识闹腾起来时，我们做出一些事来，尽管自己不愿做。

The same holds true with our mind. When these consciousnesses start getting obstreperous, we start doing things even though we don't want to do them.

38.　我们就以为那是我: 这是我、那是我。这样一来，我们变成另一个生灵的意识，跟着它动，自己从未察觉。

We just think that it's us: this is us, that's us. When it was that we became a spirit-consciousness along with them, we never noticed.

39.　这就是为什么佛陀说我们没有明辨的缘故。我们被这些意识欺骗，忘记了他的教导: 意识非我。

This is why the Buddha said that we have no discernment. We fall for these forms of consciousness, forgetting his teaching that consciousness is not-self.

40.　至于我们的心—意元（mano-dhātu），也是同样道理。它被生灵控制，受种种苦迫。心里想出来的主意，导致思维的主意: 它们来自一个因。有时候那个因也许是其它意识对我们的冲击波。也许是一些有体生灵瞄准我们发出的意念。 也许是一些无体生灵有什么账要同我们清算，引导我们自己的心去服从它们。这种情形发生时，你应当懂得:“噢，有渗透。”渗透进来的东西，就是另一种生灵的情绪。也许是动物的情绪。天神的情绪。怒魔的情绪。我们必须破解它们，才会了解。当我们这样了解时，心里就没有那么多事了...是它们妨碍了我们的觉知。

As for our mind — mano-dhatu — the same holds true. It's been possessed by spirits so that it suffers from all sorts of symptoms. The ideas that get thought up in the mind, the ideas that cause thoughts in the mind: they come from a cause. Sometimes the cause may be the shock waves from other consciousnesses bumping into us. The thoughts of living beings with bodies may be directed at us. The consciousness of beings without bodies may have some unfinished business involving us and they may cause our own minds to fall in with them. When this happens, you should know: "Oh. There's been an infiltration." The thing that has infiltrated is the mood of another living being. It may be the mood of an animal. The mood of a deva. The mood of an angry demon. We have to decode them so that we'll know. When we can know in this way then there aren't all that many issues in our mind...This is what blocks our senses.

42.　这就是为什么我们禅修的功夫如此虚弱、松散的缘故: 我们不了解这些东西正在对我们做什么。它们关闭了我们的眼、耳、鼻、舌、身、心，使得我们看不见出路。结果，我们试图培育的素质就是长不起来。等到我们能够把无明的房屋摧毁时，才会懂得在发生什么：

”Aneka-jati samsaram, sandhavissam anibbisam.　Gaha-karam gavesanto...
历经多少轮重生，我游荡着，寻觅中找不到那造房者。”

This is why the effort of our meditation is so limp and lax: we don't understand what these things are doing to us. They close off our eyes, ears, nose, tongue, body, and mind so that we can't see our way out. As a result, the qualities we're trying to develop just don't grow.Now, when we can wipe out the homes of unawareness, that's when we'll understand what's going on：
Aneka-jati samsaram, sandhavissam anibbisam.
Gaha-karam gavesanto...
Through the round of many births
I wandered without finding
The house-builder I was seeking...

43.　当我们观想这些事，直到有所领悟时，将会看见在我们家里安家的所有那些众生的无穷无尽的事。 Aneka-jati samsaram... 历经多少轮重生……它们前来争吵、闹事、捣乱。它们想把我们的心拉向各种各样的伤害。当我们观想这些事，以这种方式看它们时，就会升起无欲。

When we contemplate to the point where we understand these things, we'll come to see the endless affairs of all the living beings that have taken up residence in our home. Aneka-jati samsaram... They've come to quarrel and squabble and create a lot of trouble. They like to pull our mind into all kinds of harm. When we contemplate so as to see things in this way, dispassion arises.

44.　我们实在厌了。我们的心把它真当成一件厌事。 Nibbindam virajjati，virāgā vimuccati。 借着厌离，他无欲。借着无欲，他解脱。我们把它们吐出。

We really get tired of it. It's a genuine nuisance to our heart. Nibbindam virajjati, viraga vimuccati. We spit them out.

45.　当眼把色吐出时，色不粘在眼里，因此眼能够透视，看得见几里之外。声被吐出时，耳可以遥听: 我们听得见天神在聊什么。当鼻把香吐出时，整个世界闻着都是香的。我们的善德，当我们把它放开时，它会朝各个方向释放出芬芳的气息。舌不把味吞下，而是把它吐出; 它把意识吐出。身把触觉吐出。热不粘在心里。冷不粘在心里。身的硬、软，等等，不粘着、不渗入。一切全被吐出，一直包括了意识。

When the eye spits out form, forms don't get stuck in the eye, so the eye can penetrate and see for miles. When sounds get spit out, our ears can penetrate: We can hear what the devas are chatting about. When the nose spits out aromas, the entire world smells sweet. Our goodness, when we let go of it, smells sweet in every direction. The tongue spits out flavors, it doesn't swallow them; it spits out consciousness. The body spits out tactile sensations. Heat doesn't get stuck in the heart. Cold doesn't get stuck in the heart. Hard, soft, whatever, in the body, doesn't get stuck, doesn't seep in. Everything gets spit out, all the way to mental consciousness.

46.　心放开它的善德。它不抓紧“善德属于自己”的见或自满。它吐出恶，吐出不善巧心态，使得恶不能漏进来，浸泡心。它吐出所知的一切事，比如“那是有身体的众生的意识……那是无身体的众生的意识……那是真正的我的意识。”这一切都给吐了出去。那就叫做: vinnanasmimpi nibbindati。 对意识无欲，对心的所缘无欲。

The mind lets go of its goodness. It doesn't hold onto the view or conceit that its goodness belongs to it. It spits out evil, unskillful states, so that evil can't leak in to get it soaked. It spits out all the various things it knows, such as, "That's the consciousness of living beings with bodies... That's the consciousness of living beings without bodies... That's really my consciousness." All of this gets spit out. That's what's called viññanasmimpi nibbindati.

47. Viraga vimuccati，藉无欲，他解脱。一切都给吐出; 什么也没咽下，因此什么也不粘在喉咙里。眼不咽色、耳不咽声、鼻不咽香、舌不咽味、身不咽触、心不咽想法。 Vimuccati: 解脱。不再有混乱与纠缠。那时才可以说，你就在涅槃的跟前。 Vimuttasmim vimuttamiti nanam hoti, khina jati, vusitam brahma-cariyam ——“随着解脱，有此智：‘解脱了。’生已终止。梵行已成就。”

Viraga vimuccati. Everything gets spit out; nothing gets swallowed, so nothing gets stuck in the throat. The eye doesn't swallow forms, the ear doesn't swallow sounds, the nose doesn't swallow smells, the tongue doesn't swallow flavors, the body doesn't swallow tactile sensations, the mind doesn't swallow ideas. Vimuccati: Release. There's no more turmoil or entanglement. That's when you're said to be in the presence of nibbana. Vimuttasmim vimuttamiti nanam hoti, khina jati, vusitam brahma-cariyam — "In release, there is the knowledge, 'Released.' Birth is ended, the holy life has been fulfilled."

48.　有体的众生的意识，不是我们的意识。无体的众生的意识，不是我们的意识。我们的意识，也就是觉知这些东西的意识，它不是我们。把这些东西放开，顺其自性。那时才可以说，我们了解了五蕴、六处［六种感官媒介］。我们从世间证得解脱，睁眼。我们的眼，将能够远望，好比把房子的四壁移开，我们可以看见几百码之外的东西。当我们的眼，没有给粘在色上时，我们可以得到天眼，可以远望。当我们的耳没有粘在声上时，我们可以听见遥远的声音。当我们的鼻没有粘在气息上时，我们可以嗅一嗅天神的气息，而不是嗅着刺鼻的人气。当味道不粘在舌上时，我们可以尝一尝天界的药物、食物。当心不粘在触觉上时，我们可以舒泰地活着。无论坐在哪里，我们都自在: 冷时自在，热时自在，软座上自在，硬座上自在。即使太阳晒着，我们也自在。身体破损，我们仍然自在。这就叫做吐出我们的触感。至于心，它吐出自己的想法。这是一颗解脱之心: 从五蕴中解脱，从三种意识当中解脱。它们再也不能骗它了。心从苦中解脱。达到至高之乐: 涅槃。

The consciousness of living beings with bodies isn't our consciousness. The consciousness of living beings without bodies isn't our consciousness. Our consciousness, which is aware of these things, isn't us. These things get let go, in line with their nature. That's when we can be said to know the five aggregates, the six sense media. We gain release from the world and can open our eyes. Our eyes will be able to see far, as when we slide away the walls on our home and can see for hundreds of yards. When our eyes aren't stuck on forms, we can gain clairvoyant powers and see far. When our ears aren't stuck on sounds, we can hear distant sounds. When our nose isn't stuck on smells, we can sniff the smell of the devas, instead of irritating our nose with the smell of human beings. When flavors don't get stuck on the tongue we can taste heavenly medicine and food. When the mind isn't stuck on tactile sensations, we can live in comfort. Wherever we sit, we can be at our ease: at ease when it's cold, at ease when it's hot, at ease in a soft seat, at ease in a hard seat. Even if the sun burns us up, we can be at our ease. The body can fall apart, and we can be at our ease. This is called spitting out tactile sensations. As for the heart, it spits out ideas. It's a heart released: released from the five aggregates, released from the three sorts of consciousness. They can't ever fool it again. The heart is released from stress and suffering, and will reach the highest, most ultimate happiness: nibbana.

49.　当你了解了这三类意识时，才可以说，你是明行足——知识与操行具足。善逝者: 善来、善去，无论住在哪里，也是善住。

When you know these three kinds of consciousness you can be said to be vijja-carana-sampanno: consummate in knowledge and conduct. Sugato: You'll go well and come well and wherever you stay, you'll stay well.

50.　这就叫做“薄伽梵”: 眼与色分离，色与眼分离，意识（眼识）与我分离；耳与声分离。声与耳分离。意识（耳识）与我分离。鼻与香分离；香与鼻分离。意识（鼻识）与我分离。舌与味分离；味与舌分离。意识（舌识）与我分离；身与触分离，触与身分离。意识（身识）与身分离。心与想法分离，想法与心分离。意识（第六识）与心分离。没有“这是我、那是我自己”的感觉。这就称为 Sabbe dhammā anattā——诸法非我。我们对任何东西都不称所有权。凡是能做到这一点的人，将从世间、从生死轮回中解脱。这就是āsavakkhaya-naṇa——心中升起的漏尽智。

This is called "bhagava":The eye gets separated from forms, forms get separated from the eye, and consciousness gets separated from self.
The ear gets separated from sounds, sounds get separated from the ear, and consciousness gets separated from self.
The nose gets separated from smells, smells get separated from the nose, and consciousness gets separated from self.
The tongue gets separated from flavors, flavors get separated from the tongue, and consciousness gets separated from self.
The body gets separated from tactile sensations, tactile sensations get separated from the body, and consciousness gets separated from the body.
The mind gets separated from ideas, ideas get separated from the mind, and consciousness gets separated from the mind.
There's no sense that this is our self or that's our self. This is called "Sabbe dhamma anatta," all phenomena are not-self. We don't claim rights over anything at all. Whoever can do this will gain release from the world, from the cycle of death and rebirth. This is asavakkhaya-nana — the knowledge of the ending of mental fermentation — arising in the heart.


P/S: 愿以分享此文功德，悉数回向无上菩提，回向一切众生；愿所有众生在三宝的明灯下，皆能转迷成悟、离苦得乐，终证解脱，或求生西方净土。南无本尊释迦牟尼佛，南无阿弥陀佛，南无安住大地菩萨众，南无一切龙天善神！祈愿正法长存，明灯永续！再一次顶礼大德！

大肚皮豚

唉，看了，觉得很怕。。。。

yoo123

很值得深思的文章
请问南传的大德们，此篇文章是否真的出自啊姜李？
可帮忙查证吗，感激不尽

越光宝盒2

已故宣化上人开示

。。。
我们每一个人都是妄想纷飞，妄想如微尘那么多，七上八下，乱七八糟。怎么会打那么多妄想？这就因为我们身上有很多菌虫，有大菌虫，有小菌虫，有老菌虫，有少菌虫。菌虫有的有神通，有的有鬼通，或者有的有人通、天通、地通。这些菌虫在我们身上钻入毛孔中，大显神通专门作怪。它们也有电波，只要它们向我们心里打个电波，我们就打个妄想。所以我们的妄想从未停止过，这个妄想刚停止，那个电波又打来了，于是又起了另一个妄想，这都是我们身上的菌虫在作怪。这些菌虫虽然是虫，但都是特务，有的会天通，就做天上的特务；若会神通的菌虫，就做神的特务；会人通的，就做人的特务；又有会鬼通、畜生通的。天地间，森罗万象，房廊屋舍，所有尽虚空大地，没有什么不是生存在我们身上的。有的菌虫帮着修行人发菩提心，这是佛通的菌虫；有的教人做善事，这是菩萨通的菌虫。

我们为何要吃维他命？就为着要养这些菌虫，把它们养得又胖又肥，虽然你不能吃它们的肉，但是它们会吃你的肉。在《华严经》上说，人的身体是由无量数的虫子积聚而成的。你想想这么多一串串肮脏的菌虫，你说多么邋遢啊！可是你还为这些菌虫做牛做马，为它穿好衣，吃美食，住华屋，这岂不颠倒！

有时这些菌虫开个会，就令你生病，找医生治也治不好。这时，这些菌虫就拍掌哈哈大笑，它们正在高兴它们把你收拾了，你要向它们投降了。有些人偏偏不欢喜做好事，尽做坏事，想要占便宜，这些都是由于坏的菌虫在捣乱，不令你发菩提心，想令你堕落。你若不信，用刀把肉割开看看，过几天这些虫子就会活动起来了。

人真是太可怜了，视这个身体有如珍宝；可是事实上，你喂这些菌虫，才是无聊事呢！你们不信，我也要讲；你们信，我也要讲，我讲来令这些菌虫听听，令他们知道在这个世界上，也有人知道它们的底细。

...

摘自宣化上人开示录
http://www.drbachinese.org/online_reading_simplified/dharma_talks/volume4/volume4_14.htm