顶果钦哲法王/为心和情绪解缚

为心和情绪解缚

(问：请问法王，情绪好像非常强大，且诱使我们因为他们是真实存在的。请您开示。)

染污的情绪如贪，嗔，痴，慢，以及嫉妒，无非都是念头。但念头是什么呢？当你观察一个念头的时候，仔细看它有没有任何的本质或实体。念头有颜色或者形状吗？你能找到念头生起的地方吗？能找到它所在的地方吗？而当念头从你脑中消失时，你能找到它去哪里了吗？

当一个负面念头如嗔怒生起的，观察这个念头和念头生起之处是无别还是有别？他们（念头和念头生起之处）是两样东西吗？

一般而言，当你脑子里有众多念头纷飞时，这被称为“散乱”，是心的活动的一面。也有时候念头比较少，心就比较安静，这被称为“轻安”，是心的静止的一面。当你察觉自己的心的念头多或者少的状态时，这被称为“觉知”。

你应该尝试对自己的心保持察觉：此刻心是在活动状态下还是在静止状态下？试着以这个方法来观察自心。

然后继续省察，观察这个认知者与被认知者（即省察的主体和客体），他们是否无别？还是是两样不同的东西？以此禅修自心的本性。

(问：法王，我前段时间按您所教的禅修，但好像修的有点问题。当我闭上眼睛分析心的本性时，念头好像以形状和颜色的形式显现。我便开始注意这些颜色形状，并认为心的本性就是蓝色！当我眼睛张开时，这个分别就消失了。)

（法王笑）禅修时不需要闭上眼睛。如果你在眼睛打开时观察心的本质，明性与智慧便会现前。当你练习“止”的禅修时，当你希望安定或息灭自己的念头时，可以闭上眼睛。但在现在，由于我们在观察心之本性，这种禅修更像是“内观”的禅修，即你看事物俱为“如是”。如你所说，你能做到以没有太多分别的心（或没有过多散乱的念头）看到事物。保持这样的状态，看到事物，但不对他们起太刻意的念头。

每当一个负面的情绪如嗔怒，贪心或执着出现时，第一要务便是：意识到这个念头生起了，而不要对此视而不见。当你有这个意识时，你就可以观察它。它从哪里来？呆在哪里？当它消失时，它去了哪里？当你省察念头，你能得到的唯一结论便是：并没有一个叫做“念头”的东西，意即——它没有形状，颜色以及其它。你可以用这种方法观察所有的念头。

你也许想，虽然念头没有一个实体，但它仍然有一个固定的原因。比如，当你怀有恨意时，你也许会想这个嗔恨是由你不喜欢的外在的某人或某事引起的。这种想法也不正确，因为“敌人”其实只是一个概念，而概念一经分析便会解构。没有一个实体是固有的“敌人”。更何况，外在的某物怎么可能成为你内在的嗔恨的原因呢？

当你得出“念头的本质为空性”的结论时，安住在空性里。如果情绪非常强大而顽固，而且不消失的话，再次观察它。它有任何的颜色或形状吗？它在哪里？无论如何，最终，除了回到空性以外，别无其它。安住在空性中，这是你该做的。

(译自"Sacred Voices of the NyingmaMasters"，SandraScales记录编著。噶玛丹增桑嫫恭译)

英文原文

Freeing the Mind and Emotions

The obscuring emotions of anger,jealousy, pride, ignorance and desire are nothing butthoughts.  But what arethoughts?  When you watch athought, look to see if it has any substance orsolidity.  Does it have acolor or shape? Can you find the place where the thought hasarisen? Can you find a place where it dwells? Can you find where ithas gone when it disappears from your mind?
When a negative thought like angerarises, look to see whether the thought itself and the ground fromwhich it arises are the same or different.  Are they two differentthings?  Generally speaking,when you have many thoughts running through your mind, this iscalled “movement”.  It isthe moving aspect of the mind.  Occasionally there are fewer thoughts,and the mind is quieter. This is called “quiescence”, the still aspect of themind.  When you areconscious of having either many thoughts or few thoughts, this iscalled “awareness”.
You should try to practice alwaysbeing cognizant of whether your thoughts are moving or still and soon. Try to observe your mind in this way.
Then continuing with theinvestigation, look to see whether the known and the knower—the object of this investigation and that which isinvestigating it — are two distinct things or thesame.  Meditate on thenature of your mind.
You don’t need to meditate with youreyes closed.  If you look atthe essence of mind with open eyes, the aspects of clarity andintelligence come forth. You can close your eyes during shamatha (calm abiding) when youwant to stabilize or pacify your thoughts.  But in the present case, as we arewatching the nature of mind, it is more like a vipashyana(expansive vision or insight), in which you should just see allappearance as they are.  Andas you said, you can then see things without too much division orexcessive distracted thought.  Stay like this, seeing things but notentering into them with many elaborate thoughts.  Try to remain that state.
Whenever a negative emotion likeanger, desire or attachment appears, the first thing to do is torecognize that the thought is arising.  Do not be blind to it.  Once you have that recognition, youcan watch it.  Does it comefrom somewhere? Does it stay I any particular place? When it is nolonger there, has it gone to any particular place? And as youinvestigate the thought, the only conclusion you can come to isthat there is no such thing as this thought — that is,it has no form, no color and so forth.  You can examine each and every thoughtin this way.
You may think that even though thethought has no substance, it still has a cause, something that isin some way permanent.  Forexample, if the thought is one of hatred, you may think that it iscaused by someone or something you don’t like, something outside ofyourself.  This can not beso, because the “enemy” is also simply a concept, a thought that ifanalyzed, just disintegrates.  There is no entity that isintrinsically “your enemy”. Moreover, how can something external be the true cause of youranger, which is inside you?
When you come to the conclusion thatthe thought is empty, remain in that emptiness.  If, however, the emotion is strong andintractable and doesn’t disappear, then look onceagain.  Does it have anycolor or shape? Is there any place where is resides? In the end,there can be no option than to return the emptiness.  Remain in this emptiness.  This is what you should do.

  

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