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是否在“操控”或者尝试“控制/修改”正在发生的。。。

(2018-04-05 19:41:47)
分类: 其他尊者和居士大德开示
是否在“操控”或者尝试“控制/修改”正在发生的。。。

为什么视贪为自然法比嗔难很多? | 问答录  何德伦老师 
 

禅修者:  当有嗔的时候,比较容易注意到嗔的毁灭性的特质,即与目标无关,嗔只是想推开或者摧毁。相对而言,放下嗔是比较容易的。但是,视贪为自然法则要困难许多,我们的注意力一直都在所缘身上,心觉得所缘非常特别,觉得是这个所缘带来了愉悦的感受,它渴望那种感觉。为什么呢?是因为贪的时候,心没有动机去学习,而只想享受么?

何德伦老师的分享:
      因为一直以来,很自然的,我们就只知道两种方法——喜欢愉悦的和不喜欢不愉悦的, 想要和不想要——沉溺于愉悦和避开不愉悦的。但是,当我们开始学习第三种方法,也就是,开始觉知,并从中学习时,由于固有的习性,心还是会习惯的去喜欢或不喜欢。

    我们需要时间、兴趣和耐心来培养一个新习惯:只是觉知它们。 唯一需要给心的就是一个持续的,温和的提醒,无论它卷入了愉悦和不愉悦多少次。我们需要持续的轻柔的觉知来保持兴趣,从中学习。当它再一次发生时,只是知道那是它的惯性/习性,而不要试图纠正它或者完美它,这是不可能做到的。

陈丽奋老师进一步分享:

1 原因以及进一步有益的检查:

   关于贪和嗔的自然本性,你已经有了正确的信息。

    嗔的自然本性就是毁灭性的,生起时伴随着感受。当一个人不喜欢它时,它就变得不愉悦。
   
    而贪的自然本性是具有吸引力和诱惑性的,生起时伴随着感受,通常是可意的,希望它能持续下去。我们通常将其认知为好的,愉悦的。

  就像你刚分享的,你觉察到,在有嗔的时候,你更加愿意觉察它的发生——这的确很有帮助。如果因缘条件适宜,你可以考虑去检查,那时有什么样的知见/想法存在?有时候,我们可能更愿意用普通的世俗观念来观察嗔,即嗔是不好的,做为一个好人,这是是不对的,等等。

   而有贪的时候,它是那么愉悦,心渴望它持续下去,这种渴望很自然的就成为了让心去多享受一点的因缘条件。有时候,我们可能有一个错见,一旦去觉知这个过程,愉悦的感受就会消失。或者我们可能质疑自己,为什么要觉知这个愉悦的发生呢,它看起完全无害啊?当兴趣生起,在它发生时,你能够停下来,检查一下是什么样的知见/观念在支持这个过程么?
  这是禅修者三项工作中第一个工作的一部分。

2  带着禅修者的三项工作检查:

比如,当你在观察时,停下来,带着兴趣检查一下,
(1)你只是在智力上应用听过的或学过的信息?
(2)还是在“操控”或者尝试控制/修改正在发生的?
(3)还是在烦恼发生时,开放的、真正的如实承认烦恼的自然本性和特性。在这里给你们一个提示,如果在观察中有不安的话,这就表明观察的心中有烦恼,这种承认可以促使心去检查。

总结:
    我想邀请你们,带着所有支持性的正确信息/正见和正确的态度,只是去检查在观察所缘时,你是否持有正见,不去干涉正在发生的经验?能带着兴趣一遍又一遍的持续观察么?

理解这个自然本性,运作,检查禅修者的三项工作是很有帮助的。谢谢。


He Laoshi’s sharing:

Because by nature, we only know 2 ways - liking pleasure and disliking pleasure, wanting and not wanting – falling into pleasure and avoiding displeasure. But when we start to learn the third way – ie start to be aware and learning from what is (aka waking up to what is) – the mind inherent tendencies still falls into either ways due to habit. 

It will take time, interest and patience to establish the new habit of just aware of them. A consistent gentle reminder is all that is required to teach the mind, ie no matter how many times it engages in pleasure and displeasure. As such, it takes consistent light awareness to keep up interest to learn from it. When it happens again, just know that is the tendency - instead of trying to teach it right or perfect it, which is impossible.


Chen Laoshi’s sharing:  (follow-up from the above)

1. Whys and possible further supportive checking:

You have the right information about the nature of aversion and greed. 

The nature of aversion is destructive and arises with feeling and when one dislike it, it becomes unpleasant. Whereas the nature of greed is attractive and seductive and arises with feeling, and that is normally liked and wish it to last and we normally perceived this as nice and pleasant. As what you have shared, you noticed that in the aversion scenario, you are more willing to take notice of its happening—this is helpful indeed. If conditions are supportive, you can consider—checking what ideas/views are present? Sometimes we may be more willing to observe aversion as the normal worldly idea that aversion is harmful and not good and as a good person, this is the right thing to do etc. 

Whereas in the greed scenario, it is so pleasant and the yearning for it to continue ‘naturally conditions” the mind to enjoy a little bit more… Sometimes, one may have a wrong idea if one is aware of this process then the pleasant feeling will disappear. Or we may question ourselves why need to be aware of this pleasurable happenings since it seemingly doesn’t harm or hurt? When interest arise/prompted and while it is happening, are you able to stop and check what are the ideas/views supporting the process?

This is part of the process of checking the first of the 3 Meditator Job.

2. Checking with 3 Meditator Job:

Eg when one is observing, stop and be interested to check—is it coming from 1) just intellectually applying what one heard or learnt, 2) “manipulating’ or trying to control/fix the what is happening or 3) open-mindedly truly acknowledging the natures and characteristics of the defilements happening as they are. One hint is if there is uneasiness in the observation, it indicates there is presence of defilement in the observing mind; and this acknowledgement can prompt the mind to check.

3. Summary:

As such, the invitation is (with all the supportive right information/view and right attitude), only to check whether do you have the wise attention or right view in attending to what is happening while it is happening without interfering in it? To persevere with interest over and over again?

Understanding this nature, workings and checking the 3 Meditator’s Job is helpful.

Thanks.

(注:图片来自网络,如需授权,敬请告知。)

是否在“操控”或者尝试“控制/修改”正在发生的。。。

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