把我搞定

观身不净、观受是苦、观心无常、观法无我，这四念处中，观身不净比较好观，观受是苦也容易观，因为一切受都是过去式。你讨厌的是过去式，喜欢的也是过去式，讨厌的是苦苦，喜欢的是坏苦，总之你的生命从来就没有踏实感。生命的一切的受都是行阴，都是过去式，它是苦。至于观心无常，作为我们这样一个狭劣的我，你就在迁变中。像此刻，我们身处暮春，听着蛙鸣，在这样的情境中，个体的我就是一种流浪的状态。

Contemplate the impurities of the body, contemplate the sufferings as a result of feelings, contemplate the impermanence of the mind, and contemplate non-self in all phenomena. Among these Four Bases of Mindfulness, it is easier to contemplate the impurities of the body, likewise for contemplating the sufferings (dukkha) as a result of feelings, as they are all results from the past. What you detest came from the past, what you like also came from the past. Detestation belongs to dukkha-dukkha (ordinary sufferings), likings belong to viparinama-dukkha (sufferings brought about by change). All in all, you have never felt a sense of security in your life. Every experience is what one has encountered in life, which are all passé, they are sufferings. As for contemplating the impermanence of the mind, with this narrow-minded self of ours, you remain within the vicissitudes of life. Like this moment, being in springtime, listening to the croaking of frogs – in a scenario like this, the individual self is in a wandering state. 

四念处里，我们尤其要花时间来修的是无我，是去我执。修行就是怎样让这个个体的我，架子散掉，然后朗朗的、宽坦的，心越来越深沉，越来越显现出心的特质。

Among the Four Bases of Mindfulness, it is imperative for us to spend more time cultivating non-self, to annihilate Atma-graha (stubbornly holding on to ego). Practicing means-- how do I get rid of the ego in this Me and then brightly, openly, the heart gets more settled, gradually revealing the traits of the heart. 

我们的第六意识的心，就像水，它是最脆弱、波荡最大的；到第七意识就比较稳定，它就像两岸之间的一条河流，不管河水怎么流动，岸总是不动的；看到第七意识，再突破过去，就是大海般汪洋一片，这就是第八意识。然后，明白了第八意识，再把它转成如来藏，你就进入稳操胜券的修行状态了。

The heart of our sixth consciousness is like the water, it is most fragile, most volatile; the seventh consciousness is more stable, it is like a river that flows between two shores, no matter how the water flows, the shores remain unfazed; upon sight of the seventh consciousness, the next breakthrough takes one to the open sea, and that is the eighth consciousness. After comprehension of the eighth consciousness, turn it into the Tathagatagarbha and you will enter the state of practice with success in the bag.

所以越到心的深层次，我们就觉得越安定。但是如果你没有达到究竟的心的状态，你就不能抵达究竟的彼岸，得到究竟的解脱、究竟的快乐、究竟的安乐。

As we delve deeper into the stages, we will feel more settled. However, if you have yet to attain the Uttara state, you will not be able to reach the ultimate shores to obtain the ultimate liberation, ultimate happiness and ultimate ease.

为什么我们要以佛所证为自己之证呢？因为以我们一己之力想成就究竟圆满的生命并不容易。所以我们要皈依圆满的佛陀，要成为他的弟子，要“南无阿弥陀佛”，以此求生佛的境界，直入佛的家乡。

Why do we have to model after the Buddha’s accomplishments? Because it is not an easy feat for us to attain the ultimate complete life on our own. We have to take refuge in the wholesome Buddha, be his disciple, to “Namo Amitabha”, and pray to be born into the realm of the Buddha through these, entering the hometown of the Buddha directly.

但众生往往是这样，学了什么，所学的又会成为我执的一种理由。就像读书人他会有所知的傲慢，修行人也会有修行的傲慢。这就是为什么“人无我”之后还要“法无我”。

However, more often than not, anything that has been learnt by sentient beings turns into a reason for obsession. Like the intellect, whose arrogance comes from his knowledge; practitioners, too, have their arrogance from their practice as well. This is why after the “non-self in this physical Me” comes the “non-self in all phenomena”. 

修行人在破了人无我之后法的执着会更深，就觉得偏空的涅槃寂静是那么舒服。所以人的我执有时候还容易破，法的我执更难破。佛陀之所以花二十二年说般若空性，原因也在这里。

Practitioners who have broken through the non-self in the physical Me will have a greater obsession in phenomena, and will come to realise how comfort it is to be engulfed by the ubiquitous realm of Nirvana. Thus, at times, it is easier to break through the non-self in the physical Me while it is much harder to break through the non-self in all phenomena. This is also the reason why the Buddha spent twenty-two years preaching the emptiness of the Prajna. 

总而言之，修行就是怎么把“我”搞定。我们的那个我执，有时候粗重得就像是猪；有时候不能碰、不能惹，又像是一条蛇；有时候傲慢得不得了，简直是一只小公鸡。所以轮回里面，猪、蛇、鸡就是发动机，这三毒灭了，六道就灭了，你就得救了。

In a nutshell, practicing is about fixing “Me”. Our Atma-graha (stubbornly holding on to ego), can get as thick as that of a swine at times; untouchable and not to be provoked at times, like a snake; the level of arrogance at times is likened to that of a mini rooster. Thus, within the cycle of Samsara, the pig, snake & rooster form the trigger points. Once these three poisons are annihilated, the six realms will be annihilated and you will be salvaged.

如果你有救，这世界就有救。所以无论出家人还是在家人，想出轮回，就要发长远心。以长远心，乃至菩提心，从破粗重的我执，进而破微细的我执，直至与大乘常住三宝相应，与佛的究竟圆满相应。

Should you be salvaged, there will be salvation for this world. Thus, regardless of monks or laypersons, one must give rise to the heart of long-lasting determination if one wishes to break free from Samsara. Determination, the Bodhicitta, comes from annihilating the thickset Atma-graha (stubbornly holding on to ego), advancing to the annihilation of the finer details of Atma-graha until one corresponds with the eternal Mahayana Triple Gem and corresponds with the ultimate completeness of the Buddha.  

——摘自传喜法师开示

- extracted from the preaching of Master Chuan Xi

学习佛教英文词语：

如来– Tathagata

三宝– Triple Gem

正法– Saddharma

轮回– Samsara

五浊– The Five Turbidities

我执- Atma-graha

如来藏– tathagatagarbha

般若空性– emptiness in Prajna

究竟– ultimate / highest

圆满– completed / wholesome