禪修應該是方法和觀念相輔相成。 Therefore,meditation should involve methods and concepts complementing each other.
有觀念而沒有方法呢？就會使不上力！ If you have the concept but no method,you will be powerless!
只有方法而沒有觀念呢？那就不是佛法，而修的是外道法。 If you only have the method but no concept,then it is not Buddhism,but an external path.
所以這叫做「行解並重」又叫做呢「知行合一」。 Therefore,this is called "emphasizing both practice and understanding," also known as "the unity of knowledge and action."
佛法的觀念「苦」 The Buddhist concept of "suffering."
「人生」因為有「苦」所以我們要求得到，從「苦」得解脫的方法，和從「苦」得解脫的觀念。 Because "life" involves "suffering," we seek to obtain methods for liberation from "suffering" and concepts for liberation from "suffering."
然後呢？才能夠產生真正得解脫的結果。 And then?Only then can true liberation arise.
人的生命的過程，從生到死亡，過程之中啊，都是「苦」的多，樂的機會少。 In the process of human life,from birth to death,there is predominantly "suffering," with fewer opportunities for joy.
是什麼東西讓我們「苦」？是因為有身體，身體和環境產生不協調的時候會苦。 What is it that makes us "suffer"?It is because we have a body,and when the body and environment become disharmonious,suffering arises.
那麼「苦」的感受誰都不希望持續下去， No one wishes for the feeling of "suffering" to continue,
因此呢，就希望追求啊不要「苦」的結果。 Therefore,we hope to pursue an outcome free from "suffering."
事實上愈追求「苦」得愈多。 In reality,the more you pursue it,the more "suffering" you encounter.
偶爾可能好像是在快樂，但是快樂的背後愈是苦。 Occasionally,it may seem like happiness,but behind that happiness,there is often more suffering.
所以「苦」啊這是開始也是結束，這是佛法所指出的事實真理。 "Suffering" is both the beginning and the end;this is the factual truth pointed out by Buddhist teachings.
雖然有「苦」有「痛」，但是佛法告訴我們用方法和用觀念可以調整。 Although there is "suffering"and "pain", Buddhism tells us that we can adjust this using methods and concepts.
調整「苦」的感受變成呢不苦！從「苦」的感受得到解脫。 To adjust the feeling of "suffering" so that it becomes non-suffering!To achieve liberation from the feeling of "suffering."
那就是要用方法用觀念。 That requires using methods and concepts.
一個「觀念」是什麼？ What is one "concept"?
觀念是人的生命就是「苦多而樂少」！ The concept is that human life contains "more suffering and less joy"!
既然「苦」這是事實，逃避沒有用，抗拒也沒有用，害怕、憂愁沒有用！ Since "suffering" is a fact,escaping it is useless,resisting it is useless, fear and worry are useless!
要來的還是要來。能夠面對「苦」的事實，接受「苦」的事實， What is to come will still come.Being able to face the fact of "suffering," to accept the fact of "suffering,"
那「苦」至少不會造成人的恐懼，人的憂慮，人的煩惱。 Then "suffering" will at least not cause human fear,human worry,or human vexations.
另外呢？要用方法！ Furthermore? We need to use methods!
「方法」是我們啊，減少負擔。減少什麼負擔？ A "method" is for us to reduce burdens.Reduce what kind of burdens?
另外呢？要用方法！ Furthermore? We need to use methods!
減少我們精神上的負擔，以及身體上的負擔。 Reduce our mental burdens,as well as our physical burdens.
什麼負擔？就是感覺的負擔。 What burdens? The burdens of sensation.
比如說，我們現在教大家用放鬆的方法。 For example,we are now teaching everyone methods of relaxation.
能夠放鬆，就從頭部放鬆，心情放鬆，還有呢？身體放鬆。 When you can relax,your head relaxes,your mind relaxes,and what else? Your body relaxes.
那身心放鬆就是，既然能放鬆你負擔就會減輕，負擔減輕了那痛苦啊就會減少。 So, mind and body relaxation means that if you can relax,your burdens will lighten,and with lighter burdens,suffering will decrease.
所以當我們的心不是，在茫茫然，或是在胡思亂想，或則是在七上八下在坎坷不安， When our mind is not adrift,or lost in aimless thoughts,or feeling restless and uneasy,
那我們的心是平靜的。 Then our mind is peaceful.
心的平靜就會減少很多的煩惱的痛苦。煩惱的苦啊就會相對的減少、減輕。 A peaceful mind will reduce a lot of the pain of vexations.The suffering of vexations will consequently decrease and lighten.
身體如果放鬆的話，那身體上的負擔，身體上的種種的阻礙也會減少。 If the body relaxes,then the physical burdens and all sorts of physical impediments will also decrease.
所以叫「無事一身輕」，沒有負擔你身體也輕，頭腦也輕。 This is why it's called "carefree and light-bodied";with no burdens,your body feels light,and your mind feels light.
因此呢我們在禪修期間呢就是練習著，放下你的身心的負擔， Therefore,during our meditation practice,we are training to let go of your mental and physical burdens,
隨時練習著身心放鬆，面對它、接受它，放下身心的負擔， Facing it,accepting it,letting go of mental and physical burdens,Constantly practicing mind and body relaxation,
那你就能減少你那痛苦的感受。 Then you will be able to reduce your feelings of suffering.
這也就是啊，從苦獲得解脫的方法， This is also a method for attaining liberation from suffering,
也是從苦獲得解脫的觀念。 And a concept for attaining liberation from suffering.
所以，您放下了身體，放下了內心的執著，那就是離苦得樂了。 therefore,when you let go of your body and your inner attachments,that is how you find liberation from suffering and attainment of happiness.
這個時間講另一個佛法的觀念！我們已經講過一個基本的觀念叫做「苦」， At this moment,let's explore another Buddhist concept! We have already discussed a fundamental concept known as "Dukkha," or "suffering."
「苦」這個感受啊！來源有兩種。 This feeling of "Dukkha" has two sources.
第一種呢，當下的身心不自在，所以是「苦」。 The first is the present discomfort of body and mind, which gives rise to "Dukkha."
第二種呢？因為不能夠保持自己所擁有的，所以「苦」。 And the second? It's the inability to maintain what we possess,which leads to "Dukkha."
那，為什麼不能夠保持所擁有的呢？ So, why is it that we cannot maintain what we possess?
比如說，保持我們的健康，保持我們的財富，保持我們的青春，保持自己的事業，乃至於家族的成員。 For example, maintaining our health, preserving our wealth, holding onto our youth, sustaining our careers, and even keeping our family members with us.
是不是能保持？不能夠！ Can these be maintained? No,they cannot!
當有病的時候，健康就失去了。 When illness strikes,health is lost.
當經濟的環境發生問題的時候，財富就失去了。 When economic circumstances become problematic,wealth is lost.
當我們漸漸一天一天的成長、衰老，自己的青春就失去了。 As we gradually grow and age day by day, our youth slips away.
然後自己的家族也會有啊增和減，增的時候啊說，添兒孫、添公主、貴子。 Then, even our families experience additions and subtractions;when there are additions,we speak of new children,new members joining.
減呢？一個是離開了，另外啊死亡！人口也就是新陳代謝。 And subtractions? One is departure,the other is death! The population,too,is a cycle of renewal and decline.
更細一點的，往我們自己啊內心來看。 Looking a little more closely,turning our attention inwards.
好的心情不容易保持很久，心情有快樂有苦悶，有起有落，沒有辦法保持著是始終在快樂的狀態，在平靜的狀態，在舒暢的狀態。 Good moods are not easy to maintain for long;feelings can be joyful or troubled,rising and falling,unable to remain perpetually in a state of happiness,peace,or comfort.
這從今天明天後天這樣子啊，心情是起起落落的。 From today to tomorrow and the day after,our moods fluctuate and shift.
再往近一點看，我們在用方法好的時候啊心情很平順，身體也很舒暢，非常的自在，沒有負擔。 Looking even closer, when we are practicing well,our minds feel very smooth,our bodies are very comfortable,we feel extremely at ease, and without burdens.
可是呢？這種狀態啊不容易一直保持下去。 Yet,this state is not easy to maintain indefinitely.
有的是因為體力的關係，當體力疲倦的時候，心情就會變成糊塗，變成呢遲鈍，甚至於變成煩躁。 Sometimes it's due to physical energy;when the body is fatigued,the mind can become muddled,turn sluggish,or even become irritable.
還有再細一點看呢，你用方法，在前一個剎那、後一個剎那之間啊，沒有辦法守得住它。 And looking even more finely, when you are practicing,between one moment and the next,you cannot hold onto it.
就是念頭生、住、異、滅，遷流變化，沒辦法掌控。 This means thoughts arise,dwell,change,and cease,flowing and transforming beyond our control.
如果你能夠已經掌控你的念頭，生了以後不滅，這不簡單啊！那就是你的念頭一直維持下去了，一個念頭一直的維持下去了。 If you could truly control your thoughts,so they arise and then never cease, that would be truly extraordinary! That would mean your thoughts would just continue, one thought sustained indefinitely.
但是在平常的日常生活中的時候啊僅僅能做到，知道你自己在做什麼？ However,in our ordinary daily lives,we can only manage to know what we are doing.
知道以後不再跟著妄念跑！心一動你知道，然後不再跟著跑。 After knowing,we no longer run after wandering thoughts! When the mind stirs,you recognize it,and then you don't follow it.
能夠做到這樣的程度已經不容易。 To be able to achieve even this level is already not easy.
歸根究底，講的是什麼？講的一個名詞，叫做「無常」。「苦」從那裡來的，剛才講，不隨順！不如意！不滿意！這「苦」！ Ultimately,what are we talking about? We're discussing a single term: "Impermanence." Where does "Dukkha" come from? As mentioned earlier, it's from not getting things your way! From dissatisfaction! From not being pleased! This is "Dukkha!"
而不能持續也是苦。不能保持啊就有苦。 And the inability to sustain things is also suffering.The inability to maintain leads to Dukkha.
所以是身不由己，心不由己。這是什麼意思？ Hence,our body is not our own master,nor is our mind. What does this mean?
身不由己，心不由己的原因。一個是「無常」「變化」不斷的是在生、住、異、滅。 The reason our body and mind are not our own masters is "Impermanence," constant "change" through arising,dwelling,changing,and ceasing.
心是「生住異滅」，身體叫做「新陳代謝」。 The mind undergoes "arising,dwelling,changing,ceasing," while the body undergoes "metabolism."
這是世間的自然現象。 These are natural phenomena of the world.
如果已經知道「無常」這是天經地義的事實，沒有人能改變。 If you already understand that "Impermanence" is a self-evident truth,something no one can change.
既然這是事實，那就是正常。 Since this is a fact,then it is normal.
既然是正常的，你就不必以此而為苦！ And since it is normal,you need not suffer because of it!
那就是從「苦」得到解脫。從「苦」得到自由，不被「苦」所困擾。 That is liberation from "Dukkha." It is freedom from "Dukkha," not being troubled by "Dukkha."
這就是個無常的「觀念」，基本的觀念。 在「無常」內您永遠找不到「我」。 This is the "concept" of impermanence, a fundamental understanding.Within "impermanence"? You will never find a "self.".
所以面對自我當下的時候，知道「無常」這是正常的。 Therefore, when facing your present moment,know that "Impermanence" is normal.
而當你痛苦時就是您用平靜的心面對體驗它，看看它是怎麼的苦法？ And when you are in pain,it means you are facing and experiencing it with a calm mind,observing how it causes suffering.
真的有那麼多的「苦」嗎？通常沒有，而大部分是心理因素居多。 Is there truly so much "Dukkha"? Usually not,and most of it is predominantly psychological.
那什麼是心理因素呢？這就是心裡頭自己起的煩惱。 So, what are these psychological factors? These are the afflictions arising from within your own mind.
當我們有煩惱的時候，是在「心與境」不諧調的狀態。 When we have afflictions,it is in a state where "mind and environment" are disharmonious.
心裡的煩惱跟外面的境界對立， The afflictions in the mind are in opposition to the external environment,
還有心裡的煩惱也跟自己的心境相對抗。 and the afflictions in the mind also contend with one's own mental state.
心境是什麼？您的理想、您喜愛的感受、您的習慣性模式、您的認知。 What is a mental state?Your ideals,your beloved feelings,your habitual patterns,your cognitions.
自己跟自己的心境在對抗，有對立的心。 You are contending with your own mental state,having a mind of opposition.
外面的境界，這「外境」是什麼？ The external environment,what is this "external environment"?
是眼、耳、鼻、舌、身、意，受到色、聲、香、味、觸、法的影響。 It is the eyes,ears, nose,tongue, body,and mind,influenced by forms,sounds,smells,tastes,touches,and mental objects.
您覺得很不舒服、很難受、很排斥、不能稱心如意， You feel very uncomfortable, very distressed,very resistant,unable to be satisfied,
跟外境在對抗，有對立的心。 contending with the external environment,having a mind of opposition.
所以有煩惱起是自己心裡頭在跟外面的「色塵」色、聲、香、味、觸， So the afflictions arise,It is within your own mind,contending with the external "sense objects"—forms,sounds,smells,tastes,touches—
和「心境」中的色、受、想、行、識的「法塵」在相互對抗，有對立的心。 and the "mind objects" of form, feeling, perception, volitional formations,and consciousness within your "mental state," contending with each other,having a mind of opposition.
但是有對立，是不是「恰恰相應」呢？ But even with opposition,isn't it "precisely in correspondence"?
是「恰恰相應」的！ Yes,it is "precisely in correspondence"!
那心裡頭還需要打鼓嗎？不需要啊！ Then does the mind still need to beat a drum? No,it doesn't!
那還有您的事嗎？什麼事也沒有！ Is there anything left for you to do? Nothing at all!
那就原本一直都在平衡當中了！ Then it has always been in balance from the very beginning!
所以有煩惱起是歷緣對境，剛剛好平等平等。 So, when afflictions arise,it is an encounter with circumstances,perfectly equal and balanced.
「因徹果海，果徹因緣」，因果相互支持的事， "Causes penetrate the sea of effects,effects penetrate the web of causes," a matter where cause and effect mutually support each other.
沒有誰能夠佔得了誰的便宜的。 No one can gain an advantage over anyone else.
既然是相互支持平等平等的，那心裡頭還需要起煩惱、起不平等的心了嗎？ Since it is mutually supportive and perfectly equal,does the mind still need to generate afflictions or a sense of inequality?
不需要了！ No,it doesn't!
當不會有不平等心生起來，那麼您就是有智慧的人了。 When a mind of inequality does not arise,then you are a person of wisdom.
所以說，有智慧的人看待「煩惱」即是「菩提」心中平等平等。 Therefore,a person of wisdom sees "afflictions" as "bodhi" (enlightenment),where the mind is perfectly equal.
禪修者這樣有煩惱起時隨時看顧自己的心，不受境界影響。 A meditator,when afflictions arise constantly watches their own mind,unaffected by circumstances.