缅甸雪吴敏长老诞辰纪念特辑 (下) 长老的教诲
欢迎关注维安的正念小站 (点击上方蓝色字关注图标)
雪吴敏长老的教学风格，非常简洁，话不多，但常常鼓励禅修者探索自己的经验，并检查自己的态度。在德师十几岁的时候，就遇见了雪吴敏长老，从那时起就与雪吴敏长老建立了深厚的师徒情谊，德师小时候调皮捣蛋，做了很多坏事，但是他每一件都会和雪吴敏长老说，长老也不会评价他，只是告诉他，你哪里做的好，哪里需要改进。雪吴敏长老当时问德师和其他的小朋友：“你们有没有见过怪兽？“ 小朋友们都答没有。长老继续问，”想见吗？ 你下次生气的时候，去照照镜子，你就能看见怪兽了。如果你看见了怪兽，下次你还会想生气吗？ ”
德加尼亚禅师成年后，得了很严重的抑郁症，后来在雪吴敏长老的指导下，德师在日常生活中精进修行，最后，抑郁症没有了，同时对法的理解提升非常快，也就是那时，德师清楚的知道，在日常生活中禅修，内观的智慧也能升起。后来德师出家，想要一心修习。长老向德师表达了希望他来做禅修指导老师的意愿。后来，在长老的安排下，德师在雪吴敏禅修中心禅修指导老师的地位就建立起来了。现在德加尼亚禅师的教学风格，也是雪吴敏长老风格的延续，有禅修者常常问德师，您和雪吴敏长老的教学风格哪里不同，德师说，“我说的比较多，雪吴敏长老讲话比较简洁。”
德师常说，他回忆起与雪吴敏长老的相处，没有一件事是不愉快的，长老的智慧和慈悲深深地感动着他，德师常说，长老是世界上最了解他的人。
下面是长老的法语摘录： （以下内容来自德加尼亚禅师网站）
Without awareness, there can be no wisdom and life becomes meaningless.
Only with awareness is there wisdom, then life becomes fulfilling.
如果没有觉知，就不会有智慧，生活会变得没有意义。
唯有带着觉知，才会有智慧，生活才会令人满意。
Don’t miss the precious opportunity to raise your children well.
Only a well-adjusted child grows into a well-adjusted adult.
And it is a well-adjusted adult who will contribute positively to society.
不要错失好好抚养你小孩的宝贵机会，有调教的小孩长大才会成为有教养的成年人，有教养的成年人才会对社会有所贡献。
Be vigilant. Live mindfully.
Two instructions of the Buddha.
The persistent use of Sati is the way to attain Nibbāna.
要警醒！
带着正念而活！
这是佛陀的两个教诲，持续提起正念是征得涅槃的方法。
You may have good Kamma,
But succumb to laziness and life cannot be fulfilling.
You may be intelligent,
But succumb to laziness and success will elude you.
你或许拥有善业，但是，若是屈于懒惰，生活将不会令人满意。
你也许聪明，但是，若屈于懒惰，成功将会从你身旁溜走。
If you do your job properly and I do mine, what’s there to say?
如果你的工作做得恰如其分，而我也如此，还有什么说的?
If you seek a happy life, always be aware.
When you maintain awareness,
The mind remains clear and happiness abounds.
如果你寻求一种快乐人生，你就一直觉知吧。
当你持续觉知时，心就保持清明而充满快乐。
If you don’t forget to be aware - Nibbāna.
If you do forget - the grave.
Appamāda means not forgetting. We remember to be aware in order to develop wholesome qualities. This leads beyond death, to the Deathless.
Pamāda means forgetting. We forget to live a wholesome life and this leads to death - again, again and again.
So don’t forget to be aware of what you say and do - always.
如果你不忘觉知——涅槃。如果你忘了觉知——坟墓。Appamaada意为不忘。为了培育善法，我们牢记觉知。这导致超越死亡、不死。Pamaada意为忘记。我们忘记过一种健康有益的生活，而这导致死亡——一次，一次，又一次。因此，不要忘记觉知你的语行和身行——一直。
There are three ways of knowing the Buddha / the Truth :
To see with the eyes,
To reflect through imagination,
To understand with wisdom.
We must learn to appreciate the value of wisdom
Only then do we really understand the Dhamma
Only then do we really know the Buddha.
有三种途径来认识佛陀/真理：用眼看；通过想象思维；以智慧了解。我们必须学会欣赏智慧的价值。只有这样我们才真正了解法。只有如此我们才真正认识佛陀。
Examine your mind!
If there is any kind of suffering, the cause is your own doing.
反观你自心！如果有任何一种苦，是你自己造的因。
Defilements of the mind can arise with every sense contact.
Nothing less than constant and persistent awareness will prevent their taking hold.烦恼心可能生起在每一个根门接触之时。持续不断的觉知至少会防止他们的执取。
Maturity is not a title others can give you, True maturity of heart and mind is achieved through growth and development.
成熟并非他人所能给你的一个封号。真正的心智成熟是通过成长与培育获得的。
The Sāsana depends on those with a noble heart, well-versed in the Teachings of the Buddha, who have Sīla, Samādhi and Paññā.
Only then, with patience and perseverance, can someone effectively serve the Sāsana.
佛教依靠那些具有一颗高贵心灵并精通佛陀教法的人，他们具足 戒、定、慧。只有这样，以耐心与坚持不懈，一个人才能有效的服务于佛教。
We meditate to develop Right View. This cannot be achieved by the ego; meditation must proceed naturally by watching any experience just as it is. This is the way to develop Right View.
我们禅修以培育正见。这无法以自我获得。如实观察任何体验，禅修自然进步。这是培育正见之道。
注：年轻时的雪吴敏长老（左）与班迪达禅师（右）
Attakilamathānuyoga (indulgence in pain, self-mortification) and Kāmasukhallikānuyoga (indulgence in pleasure, self-indulgence) are the two extremes from which we must free ourselves.
When we are free from one extreme, we tend to get caught in the other. Only with awareness and Wisdom can we find the Middle Way (Majjhima Patipadā).Be aware until the light of wisdom appears!
苦行（自我压抑）与欲乐行（自我沉溺）是两个极端，我们必须避免。当我们避免一个极端时，我们易于陷入另一种极端。只有依靠觉知与智慧，我们才能发现中道。觉知直至智慧之光出现！
We need to have a good heart and the right attitude in every situation. If others are right, be happy for them. If others are wrong, have sympathy for their misfortune and give them what help you can.
Then there will be harmony.
在任何情况下，我们需要拥有一个好心肠和正确的态度。如果他人状况好，随喜他们。如果他人状况不佳，同情他们的不幸，并给予他们你力所能及的帮助。这样就会和谐融洽
Old age, death and separation are unavoidable.
Kamma (action) determines your future.
Only Ñāṇa (wisdom) can set you free.
老、病和分离不可避免。你的未来取决于业行。只有观智才能使你解脱。
People in this country buy fish, birds and other captive animals to release them to make merit. Sometimes their aspiration is less than wonderful: “I release you once, may I be released ten times.” But wishing to be released implies being reborn – is this a good deal? A better aspiration would be: “Just as this creature has become free from certain death, may this deed support me that I may become free from old age, sickness and death.”
这个国家的人们买鱼、鸟和其他被捕捉的动物放生来做功德。有时他们的发愿有一点让人惊异：“我放了你们一次，愿我被释放十次。”然而希望被放意味着再生——这是好事吗?更好的发愿应该是：“犹如这个生命已经免于绝境，愿此善行有助于我从老、病、死中得到解脱。”
Have you ever watched an angry person? A jealous person? A conceited person? Do you see the madness? The Buddha said “puthujjano ummattako”, “ordinary worldlings are mad” meaning ordinary worldlings are crazed because they are being burned by the fires of defilements
你观看过发怒的人吗？嫉妒的人？骄傲的人？你见过疯子吗？佛陀说过：“世间凡夫是疯的。”意指世间凡夫由于被烦恼之火燃烧而发狂。
Thinking “If you’re good then I’ll be good” actually implies “If you’re not good, I will be bad”. This is really a frightful attitude.
A truly virtuous person is one who remains virtuous regardless of how others behave.
“如果你好，那么我就对你好。”这种念头实际上意味着“如果你不好，我就坏。”这真是一种可怕的态度。一个真正品德高尚的人，不管他人行为如何，仍然品德高尚。
What is it in your life that you are relying on?
Psychics? Gods? Rites and rituals? Astrology? Lucky charms?
Remember, it is actually only Kusala Kamma (wholesome action) that we can rely on.
在你的生命中，你能依靠什么？有特异功能的人？神？宗教仪轨？占星术？吉祥咒符？请记住，实际上只有善业我们能够依靠。
Belief in lucky days and unlucky days is just superstition.
But it is truly lucky if we can spend the day full of Right Thought, Right Speech and Right Action.
And it is really unfortunate to spend the day full of Wrong Thought, Wrong Speech and Wrong Action.
Remember this!
相信吉日和凶日，只是迷信。然而，如果我们整天充满正思维、正语和正行，是真正吉祥。而如果我们整天都是邪思维、邪语、邪行，是真正不幸。请记住这个
Practising Satipahāna weakens the kilesās.
When dosa arises, stay aware of it and it won’t last long.
When lobha arises, stay aware of it and it won’t get what it wants.
This is how the kilesās are weakened.
修行念处禅使烦恼变弱。当嗔心生起，对它保持觉知，而它不会持久。当贪心生起，对它保持觉知，而它不会抓取它想要的。这就是烦恼如何变弱的。
There are three Pāi words, 3 A’s, that are helpful to remember:
Alobha, Adosa, Amoha.
Alobha is the opposite of lobha which is being stingy, not wanting to give. If you can remove greed for even one moment, that’s alobha.
Adosa is the opposite of dosa which is getting frustrated or dissatisfied when you don’t get what you want. If you don’t want to have dosa, develop metta.
When there’s no dosa, that’s adosa. Amoha is the opposite of moha which does not know when there is anger and greed.
To eradicate moha we have to keep a good hold on Sati.
The last A, Amoha comes only with mindfulness and wisdom.
有三个巴利词，记住它们是有益的：Alobha无贪,Adosa无嗔,Amoha无痴。无贪是贪的反义词。贪是吝啬，不想给予。如果你能清除贪心即使一刹那，这是无贪。无嗔是嗔的反义词。嗔是当你没有获得你想要的东西时有不满意、不高兴等。如果你不想有嗔，培育慈心。无痴是痴的反义词。痴是无知，当你有贪和嗔时。为了清除痴，我们必须保持正念。最后的无痴只随着正念和智慧出现。
People lose even a little bit of money and Oh! How they cry!
How about the billions of kusala they are losing every second?
Nobody knows to cry over that.
人们丢了即使一点点钱，哇！他们是怎样哭喊的？他们在每一秒钟丢失了无量的善法，又如何呢？没有人知道为此而哭泣。
In the world, auditors go from office to office checking accounts to see that they balance. But don’t just monitor the business accounts; monitor your thoughts, words and actions.
In balance, is your conduct more wholesome or unwholesome?
Every day it is important to audit your conduct.
在世间，审计员去一间又一间办公室检查账目，看它们结余如何。但不要仅仅监控生意账目，请监控你的意行、语行和身行。在结余中，你是善行多还是不善行更多？每一天，审计你的行为很重要。
Being vegetarian or eating raw food (food untouched by fire) doesn’t mean the fires of defilements aren’t touching you. It isn’t the food itself that determines if there is any defilement.
To be free from the burning of defilements while eating requires mindfulness and wisdom. That is what matters.
素食或生食(不碰火的食物)，并不意味着烦恼之火就不来碰你。并非食物本身决定是否有烦恼。要免于烦恼的燃烧，当进食时要正念正知。这是要紧之处。
Now, while you have the opportunity, it is important to build a strong practice.
In times of adversity we will regret it if we aren’t adequately prepared.
Therefore we must practise now while conditions are favourable.
现在，当你有机会时，建立一个坚固的修行很重要。当不幸来临时，我们会为我们没有准备好而遗憾。因此，当条件允许时，我们必须当下用功。
The Sāsana is the Teachings of the Buddha.
Purifying speech & action is the Teachings of Sīla,
Purifying the mind, learning to quell anxieties and grief, is the Teachings of Samādhi,
Purifying our View is the Teachings of Paññā.
Only when these Teachings become our own experience, will we truly be well, happy and free from danger
佛教是佛陀的教学。清净语行和身行是戒学。清净心，学习平息忧虑与悲伤，是定学。清净我们的知见是慧学。只有这三学成为我们自己的经验时，我们才能真正好、快乐，而远离危难。
The quality of your understanding of the Dhamma cannot be measured by others. You have to actually practise the Dhamma and develop your own wisdom to see the Truth for yourself. You can’t experience the Dhamma through reading or listening to others.
Try it now and you will understand now. Ask yourself “Is the mind pure or not?” Just look. Every moment of awareness is a moment of purity.
他人无法测量你对法体悟的程度。你必须实际修行法而开发你自己的智慧，以亲见真谛。你无法通过听闻或阅读来体验法。现在努力，你现在就会了解。请问你自己：“心清净没有？”只要观看。每一个觉知的时刻就是清净的时刻。
If we are attached to having only good experiences in meditation then bad experiences tend to come. If we are averse to bad experiences, good experiences tend not to happen.
Meditation is knowing how to simply watch the experience, whether it be good or bad. If we can watch like this, we will realise that things are simply the way they are; there is no inherent good or bad.
Our responsibility is merely to acknowledge whatever we are experiencing.
在禅修中如果我们执取只能有好的体验，那么不好的体验易于出现。如果我们不愿意有不好的体验，好的体验不易出现。要知道，禅修是如何简单观看体验，不管它是好的还是不好的。如果我们能够象这样观看，我们会认识到事物单纯的本来面目，没有好的或坏的特性。我们的任务仅仅是承认我们正体验到的任何东西。
后记，主页君一直很遗憾的是没有见过雪吴敏长老，但是在和德师的相处中，我一直能在他身上看到雪吴敏长老的影子，长老的智慧与慈悲通过德师传递到我们来雪吴敏禅修中心修学的每一个禅修者身上。顶礼圣者！萨度萨度萨度！
德加尼亚禅师（左），雪吴敏长老（中）， 焦迪卡禅师（右）