业的转化益西彭措堪布

如果我们造下定、不定业，是否只能被动地感受果报呢？当然，如不依对治力，业不会有丝毫的减弱，定要毫厘不爽地感果。但如依四种对治力忏悔，则可以使重业减轻，轻业变无。

四种对治力即：依止力、破恶力、恢复力、对治力。依止力，如人误服毒后，需依医治疗，造罪之人应归依三宝，发菩提心，然后观想诸佛菩萨的种种功德庄严来忏悔业障；破恶力，如误服毒物之人极想将毒物吐出，造罪之人从内心深处发露忏悔，没有覆藏心；恢复力，如误服毒物的人发誓再也不吃毒物，造罪之人发誓纵遇命难亦不复造罪业；对治力，如误服毒物的人，为了疗毒需服药物，造罪之人以精勤行善，念诵金刚萨埵心咒等来清净罪障。

下面进一步讲述四种对治力。

一、依止力分外依止力和内依止力，外依止力即如理观想诸佛菩萨，内依止力指归依和发心。总之，依止力是归依三宝、忆念三宝功德，诚心祈祷三宝以清净罪障。忏悔时当为一切众生清净业障成就正等觉果位发起无伪的菩提心，从而将往昔的一切罪障彻底清净。如《入行论》云：“如人虽犯极重罪，然依勇士得除畏，依靠何者速解脱，彼者善人何不依？菩提心如劫末火，刹那能毁诸重罪。”

二、破恶力：应对自己所造的罪业生起后悔心，发露忏悔，不覆不藏。如果没有强烈的追悔心，单单口头上改悔，罪业不能得以清净。《弥勒狮吼论》云：“无知所造罪，一切当忏悔，智者若忏悔，不与业同住。”

三、恢复力：发誓今后不再造罪业，指静息十种不善业等。《毗奈耶广释》云：“若无诚意防护之心，所行悔罪，唯有空言。”《入行论》云：“断尽恶心时，说为戒度圆。”所以防护自心后不再作恶业至为重要。

四、对治力：指尽力行持善行以对治所造恶业。所依善法分六：(一)依止甚深经典，指受持读诵般若波罗密多等契经；(二)依胜解空性，指趣入无我空性，安住本来清净的空性，依空性见可灭除种种罪障；(三)依形象，指对佛、菩萨具足信心，造立经像；(五)依供养，指对佛像及佛塔作种种供养；(六)依名号，指听闻受持念诵诸佛名号、诸大菩萨名号。

初学者依靠四种对治力忏悔，便可将感生恶趣的重业转变，或令变成感受轻微苦，或使虽生恶趣但不领受恶趣诸苦，或者现身稍受头痛等即得清净。又使应长时受报的，变为短时受报或全不受报。消除罪业的程度要看净修之人力量大小——是否圆满具足四对治力，忏悔之力猛烈与否，时间相续是长久还是短促，等等差别无有一定。

或疑：经云：“众生之诸业，百劫不毁灭，因缘聚合时，其果定成熟。”此处讲所造罪业经由四对治力忏悔，便能清净，不感果报，如是二者岂不自相矛盾？

答：如果未以四对治力忏悔对治，无因无缘业果定无空耗之理。但如以四力对治，虽是定业亦能清净，何况不定业。因由忏悔及防护等，能破坏感异熟果之种子的功能，虽遇余缘，也必定不能感发异熟果。此与由生邪见或由嗔恚摧毁善根同理。

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As long as we don’t recognise our real nature, we suffer. When we recognise our nature, we become free from suffering.

— Yongey Mingyur Rinpoche

An Extensive Commentary on the Four Immeasurablesby Buddhagupta

Loving-kindness, compassion,
Sympathetic joy, and equanimity —
How to cultivate with diligence
These great immeasurables, I shall now explain.

Focusing on immeasurable sentient beings brings about immeasurable accumulations, immeasurable qualities, and immeasurable primordial wisdom.

IMMEASURABLE SENTIENT BEINGS

We cannot calculate the total number of sentient beings, saying, “This is how many there are in the three realms.” And sentient beings are thus said to be immeasurable. As the Bhagavān said in the Noble Sūtra Teaching the Great Compassion of the Tathāgatas:

Son of a noble family, the sentient beings living in a space the size of a chariot wheel, visible to a Tathāgata, are extremely numerous. But the gods and humans throughout the world systems of the vast billionfold universe are not like that: the realms of these imperceptible sentient beings are immeasurable.

Therefore, as the immeasurable realms of sentient beings are beyond comprehension, sentient beings are said to be immeasurable.

You might wonder: when cultivating the immeasurables, how should we focus on immeasurable sentient beings and meditate?

All sentient beings of the three realms have been circling throughout the higher and lower abodes throughout beginningless time based on the power of their individual karma. As there is not a single one who, in the course of this wandering, has not been close to us many hundreds or thousands of times, think: “These are my loved ones!” And abide in equanimity, extending the four immeasurables to all sentient beings. This is what is known as focusing on immeasurable sentient beings.

IMMEASURABLE ACCUMULATIONS

The immeasurable accumulations are those of merit and wisdom. All four immeasurables are, in this sense, the cause, since they are the cause or essence of generating boundless gatherings of both merit and wisdom. Thus, in the sūtras, the Bhagavān also says:

Son of a noble family, to make offerings to someone who is meditating on the samādhi of loving-kindness, and who has not yet risen from his or her seat, creates immeasurable merit.

If so much merit can be gained simply by offering gifts to one who is training in immeasurable loving kindness and the rest, what need is there to mention actually practising these immeasurables and meditating on them for oneself? The amount of merit generated thereby will be far, far greater.

This is how immeasurable stores of merit and wisdom are produced. These then serve to generate a boundless collection of qualities, which, in turn, yields limitless wisdom.

IMMEASURABLE QUALITIES

Immeasurable qualities are the great attributes of enlightenment, such as the powers, the fearlessnesses and the rest. They are the result of the accumulation of merit and wisdom gained through abiding in the four immeasurables. As this is what brings about the great qualities of enlightenment, we must earnestly apply ourselves to these four immeasurables.

IMMEASURABLE PRIMORDIAL WISDOM

These four dharmas — the four immeasurables — are the focal object of the Tathāgatas’ immeasurable primordial wisdom. Alternatively, it can be explained that primordial wisdom itself abides in the state of, or as the essence of, the four dharmas of loving kindness and the rest. This is what is meant when we speak of a sphere of experience, or essence, in which the object of cognition is inseparable from cognitive awareness itself.

LOVING-KINDNESS

At the stage of ‘devoted conduct’, a bodhisattva experiences the “four factors of ascertainment”: attainment of appearance, enhancement of appearance, partial engagement in the meaning of suchness, and the unobstructed samādhi. For those bodhisattvas who experience these four factors of ascertainment, the gods, humans, pretas and the like, as well as the realms of hell-beings, are all directly perceptible to their heightened faculties. When they see these gods, humans and others, as well as the beings in the lower realms whose very nature is suffering, these bodhisattvas feel particularly strong compassion for them. At the same time, they realise that these beings have been circling in saṃsāra throughout beginningless time, and, therefore, have all, without exception, been their close relations. As a consequence, they feel great loving kindness towards them all, caring for them as if they were their very own children. They make aspirations that all sentient beings may be liberated from suffering and experience only happiness, and they act to benefit all beings. This is known as loving-kindness focused on sentient beings.

Bodhisattvas on the first to the seventh bhūmis generate loving kindness towards sentient beings by directly realising the nature of things. Although all phenomena lack any true nature, sentient beings fail to realise this, and, by tightly clinging to things as real, they circulate throughout the three realms. These bodhisattvas, therefore, feel loving kindness towards the beings who suffer in this way. They make aspirations that they might realise the true nature, and they act to benefit all beings through the Dharma. This is known as loving-kindness focused on phenomena.

From the eighth bodhisattva bhūmi onwards, up and including the attainment of enlightenment, corresponds to the level of “spontaneous accomplishment, free of focus”. From the eighth bhūmi, bodhisattvas generate loving kindness towards sentient beings while acting for their benefit spontaneously and without thought. They act for beings as in the examples of a precious, wish-fulfilling jewel or a wish-granting tree. Although these bodhisattvas are without ordinary thoughts, great loving-kindness still arises spontaneously through the power of their past aspirations, and they act to bring benefit to beings. This is known as loving-kindness free of focus.

How, then, do ordinary beings, who are just beginning, train in loving kindness that is focused on sentient beings? An ordinary beginner should meditate on loving-kindness focused on sentient beings according to the following stages.

There are three types of sentient beings: 1) those one cherishes, 2) those one is indifferent towards, and 3) those one dislikes. Cherished sentient beings can then be further subdivided into three: greater, middling, and lesser. Likewise, those one is indifferent towards and those one dislikes can also be subdivided into the three categories of greater, middling, and lesser. So, in all, there are nine divisions.

At first, visualise someone you cherish in a middling way and practice feeling towards them just as you do towards those you cherish greatly, such as your own parents. Once you are familiar with this, visualise all those to whom you are indifferent, and practice feeling towards them just as you do towards those you cherish most. Then visualise those you mildly dislike and practice feeling towards them just as you do towards those you cherish most. Once you are used to this, visualise someone you dislike in a middling way and practice feeling towards them as you do towards those you cherish most. Then finally consider those you really dislike and train in feeling towards them the kind of love you feel for your own parents.

Through this, we can train in focusing on all sentient beings, who, throughout the course of beginningless time, have been dear to us and have even been our own parents. And, as we train in this way, even though we begin by focusing on just the members of our own family, we gradually extend the practice until it is infinite.

COMPASSION

Compassion focused on sentient beings who are suffering is the compassionate wish to dispel the sufferings of all beings, who are plagued by the three sufferings (of suffering upon suffering, and the rest) or the eight sufferings (of birth, and so on).

Compassion focused on sentient beings who do wrong is the compassionate wish to eliminate all the harmful actions of beings whose conduct is unvirtuous, as they are the root or cause of the sufferings just mentioned.

Compassion focused on sentient beings who are not completely liberated as they lack the necessary conditions is directed towards those who cannot hear the Dharma as they lack a spiritual teacher. As it says in a tantra, “Those who don’t follow a teacher, who don’t hear the Dharma, and who aren’t liberated, are freed through compassion.”

SYMPATHETIC JOY

Sympathetic joy is a delight in the various kinds of wealth that sentient beings possess: material riches, the Dharma, and happiness.

Sympathetic joy focused on perfectly gathering the accumulations is the joy that we feel towards our own great gatherings of virtue.

Sympathetic joy focused on the taste of sacred Dharma is the joy we feel when we (and others) experience the taste of hearing the Dharma, or the taste of contemplation and meditation.

EQUANIMITY

Those who act for the welfare of sentient beings should have equanimity towards the fortunate and the unfortunate alike. Rather than discriminating, by acting only for the benefit of the fortunate and never for the unfortunate, we should act for the benefit of both in equal measure.

The expression “eight worldly concerns, including gain and loss” also refers to happiness and suffering, praise and criticism, renown and obscurity. Being neither delighted nor upset by these situations, we should remain in equanimity. These eight worldly concerns are so-called because they are well known to, and found among, the mundane.

How do we maintain equanimity with regard to these eight concerns?

Suppose you acquire great wealth or possessions: do not allow yourself to become too elated or attached to them. Conversely, if your wealth or possessions decline or you fail to acquire any, do not feel despondent or sad. This is known as equanimity that is free from happiness and sorrow in the face of gain and loss.

Even if someone you are attracted to were to anoint your body with perfume, sandalwood and the like, to caress you, and to treat you with honour and respect, you must not become overjoyed or attached to such pleasures. And even if an enemy were to abuse you physically, by beating and striking you, you must not become angry. Instead, joyfully accept the pain of being struck and beaten, rather than concentrating on the suffering. This is known as equanimity that is free from happiness and sorrow in the face of joy and suffering.

If a friend were to praise you with sweet words, describing you in glowing terms, you shouldn’t feel delighted or think of yourself as superior. Whereas, if an enemy were to discover your faults and proclaim them, you shouldn’t become sad or depressed. This is known as equanimity that is free from happiness and sorrow in the face of praise and criticism.

Even if many people come to hear and know of your talents, don’t take delight in this acknowledgement of your attributes, thinking, “Now that so many people know of my good qualities, I will surely become famous and never be forgotten!” Alternatively, if few people ever hear of or acknowledge your qualities, don’t feel sad, thinking, “My qualities are overlooked. What a pity!” This is known as equanimity that is free from happiness and sorrow in the face of recognition and non-recognition of one’s qualities.

“Accumulations” refers to the accumulations of merit and wisdom already explained above. Equanimity in regard to gathering the accumulations on special and ordinary occasions means that we shouldn’t differentiate, thinking, “I shall practise virtuous accumulations on this occasion, but not at other times.” Instead, we must practise virtue at all times.

In reference to all the meditative training
In the four immeasurables, the ‘Brahmic’ states,
I have composed and set this down for beings’ sake:
May all be unobscured, swiftly to awaken!

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As a flower that is lovely, beautiful, and scent-laden, even so, fruitful is the well-spoken word of one who practises it.

— The Buddha

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Happiness mainly comes from our own attitude, rather than from external factors.

— His Holiness the Dalai Lama

Mythic Symbols of Fortune and Characterby Venerable Dao Ran

Since the parasol tree was believed to be appealing to the phoenix, the Chinese people venerated it as an auspicious symbol. There are records dating as early as the Book of Odes. Zheng Xuanjian of the Eastern Han Dynasty (25 – 220 CE) stated: “the phoenix stops on no trees other than the parasol tree”. Yao Jiheng said in the Introduction of the Book of Odes: “The parasol tree grew in the high mountain facing the sun. The phoenix stopped on the parasol tree and sang. Today, we use the phoenix to mean the high mountain and the parasol tree to mean the sun”. Therefore, the phoenix follows the parasol tree as the mountain’s apex follows the sun.

Zhuang Zhou of the Warring States Period wrote in Zhuang Zi: “The phoenix flew from the south sea to the North Sea, stopping on no trees other than the parasol tree, eating no food other than bamboo and drinking no water but that of the sweet spring”, which reflected the difference between the phoenix and other ordinary birds.

In the Former Qin Dynasty (351 – 394 CE), Fu Jian planted thousands of parasol trees and bamboo to attract the phoenix. There is a saying: “plant the parasol tree and attract the golden phoenix”. In Suzhou, the private garden, “Canli Garden”, was famous for the parasol tree planted there. The name came from a poem by Du Fu, an acclaimed Tang poet: “the parrot pecked the abandoned rice and the phoenix stopped on the old parasol tree”. As the ancient people usually related the parasol tree with the phoenix, people today still say that planting the parasol tree will entice the phoenix. This became an auspicious and aesthetic pastime for rich households with courtyards.

With its big, straight trunk, the parasol tree was highly praised by writers in ancient China, who considered it a symbol of upright character. The lone parasol embodied a pure disposition in a corrupt world. This image was circulated by the Wei, Jin and the Southern and Northern Dynasties (220 – 589 CE), and the poems of Song Baozhao, Xie Tiao and Li Qiao all had references to the lone parasol tree. Wang Changling, Bai Juyi, Wang Anshi and Pan Zhen’s poems also described the inner character of the parasol tree and endowed it with the characteristics of “haughty and upright”. The image of the phoenix tree also inspired government officials. Officials praised the monk Seng Yu, who introduced the parasol tree to the imperial piazzas. And the common citizenry even linked the appearance of the stars to the planting and growth of these auspicious saplings.

The deer was treated as an auspicious animal in traditional Chinese culture, symbolizing good fortune, happiness and longevity. People still gift their friends and family with boards, scrolls, and hall paintings written or carved with phrases like “longevity like the deer or turtle” or the heads of deer, which invite “auspice, fortune and longevity”. Mythical figures were always graced with young deer beside them. It was said that the god of longevity rode on a deer. In the Tang Dynasty, the city or county governments played the “Deer Bleats” and held deer feasts for successful candidates of the imperial examinations.

The deer was a fairy tale animal with noble characteristics. Its image of health and vitality can be seen in the traditional Chinese paper-cutting and New Year pictures. It was also beautified and apotheosised by writers and artists into a holy animal, the qilin. Legends of divine deer that can see through human nature have a long history. Masterpieces like the painting of Knights Shooting the Deer from the Han Dynasty, the deer carving lying at the feet of the Buddha, and the deer in the stone paintings of the Shang Dynasty discovered in Bai Cha He of Inner Mongolia are diverse and distinctive. In the Jin Dynasty, nobles used the pattern of deer as decoration. The description of the nine-coloured Deer in the Dunhuang wall painting was adapted into myths and, many centuries later, films.

In the eyes of the Chinese people, the deer is a gentle and friendly animal embodying innocence and great beauty, living harmoniously with human beings (especially the spotted deer with its white spots and red-brown fur). In ancient times, only aristocrats and royals had the right to feed and appreciate deer. King Zhou of the Shang Dynasty built a Deer Platform which was “three miles long and thousands of feet high” (4).In the Book of Odes, there was the record of “the king was in the Ling You Hunting Garden, and the deer lay in there” and “stayed together”. The deer were fed for the nobles’ appreciation and kept for hunting, sacrifices and food. Deer bones were used for divination in the Shang Dynasty. Their horns, carved with words, were discovered in the Yin Dynasty Ruins. In the Eastern Zhou Dynasty, it was popular to craft bird or animal monster statues wearing real deer horns for tombs. Deer horns were considered to have magical properties, which would protect the dead in the afterlife. As a symbol of traditional Chinese culture, the golden deer heralded the auspicious confirmation of an eminent monk called Tan Hong.

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All the violence, fear and suffering that exists in this world come from grasping at the self. What is the use of this great monster for you? If you do not let the self go, there will be no end to suffering. Just as, if you do not release a flame from your hand, you can’t stop it from burning your hand.

— Shantideva

The Five Mental Hindrancesby Prof. David Dale Holmes

Venerable Nyanaponika in The Five Mental Hindrances and Their Conquest, begins:

“Unshakeable deliverance of the mind is the highest goal in the Buddha’s doctrine. Here, deliverance means the freeing of the mind from all limitations, fetters, and bonds that tie it to the wheel of suffering, to the circle of rebirth. It means the cleansing of the mind of all defilements that mar its purity; the removal of all obstacles that bar its progress from the mundane (Pali: lokiya) to the supramundane consciousness (lokuttara citta), that is to arahatship.”

“Many are the obstacles which block the road to spiritual progress, but there are five in particular which, under the name of hindrances (nivarana), are often mentioned in Buddhist scriptures.”

The Five Mental Hindrances are:

1. Sensual desire
2. Ill will
3. Sloth and torpor
4. Restlessness and remorse
5. Skeptical doubt

“They are called ‘hindrances’ because they hinder and cloud . . . the development of the mind (bhavana). They can hinder right concentration so the mind remains bound within the mundane state — blocked from attaining access to supramundane states. The mind which demands nourishment based on fetters to mundane states will be tied to attachments from which it cannot be delivered.” (Nyanaponika 4, 1993)

Concerning nourishment, Venerable Nyanaponika quotes the Pali texts:

Just as monks, this body lives on nourishment, lives dependent on nourishment, does not live without nourishment — in the same way, monks, the five hindrances live on nourishment, depend on nourishment, do not live without nourishment. (Samyutta Nikaya 46:2)

Nourishment of sensual desire:

There are beautiful objects; frequently giving unwise attention to them — this is nourishment for the arising of sensual desire that has not yet arisen and the nourishment for the increasing and strengthening of sensual desire that has already arisen. (SN 46:51)

Nourishment of ill will:

There are objects causing aversion; frequently giving attention to them — is the nourishment for the arising of ill will that has not yet arisen, and for the increase and strengthening of ill will that has already arisen. (SN 46:55)

Nourishment of sloth and torpor:

There arises listlessness, lassitude, stretching of the body, drowsiness after meals, mental sluggishness; frequently giving unwise attention to it — this is the nourishment for the arising of sloth and torpor that have not yet arisen and for the increase and strengthening of sloth and torpor that have already arisen. (SN 46:51)

Nourishing restlessness and remorse:

There is the unrest of the mind; frequently giving unwise attention to it — that is the nourishment for the arising of restlessness and remorse that have not yet arisen and strengthening of restlessness and remorse that have already arisen. (SN 46:51)
Nourishment of doubt:

There are things causing doubt; frequently giving attention to them — that is the nourishment for the arising of doubt that has not yet arisen and strengthening of doubt that has already arisen. (SN 46:51)

We have all experienced sensuous desire, ill will, sloth and torpor, restlessness and worry, and sceptical doubt. They are like bad companions that like to hang around, but there is a way to get rid of them: the conquest of the Five Mental Hindrances can be achieved by starving them — giving them nothing to feed on — through “de-nourishment.”

SENSUAL DESIRE

Suppose the object of perception is a beautiful young woman or man. Despite our eyes being attracted by outward beauty, we may also realise that her/his body is full of blood, pus, guts and faeces — and not quite as attractive as it first seems.

When we note an object of sensual desire entering the perceptive field, we may observe and analyse it as a source of impurities. Knowing that an attractive form is also ruled by feelings, perceptions, arising mental associations, and resultant consciousness, we realise that the desired object is a bundle of urges and energy aggregates that are certain to spell trouble.

And so it is with all Five Mental Hindrances — what first attracts the senses or consciousness may start a fire within the mind instead of providing soothing satisfaction. When the eye and the other six senses are not trained, they will want to get up to mischief, and, therefore, they have to be carefully contained.

ILL WILL

When the senses want pleasant perceptions, but instead get undesirable ones — ugly, noisy, smelly, distasteful, or repulsive to touch — then suffering ensues.

Suppose a neighbour’s music is too noisy, or his garbage is too smelly. It is easy to get involved and react to the unpleasant perception, developing a sense of consciousness and thinking, “This is not right! I’m going to tell him!” No sooner have you reacted than the neighbour is reacting back, and you are both feeling ill will. The moment you get involved and react, you lose whatever sense of equanimity you had and you may begin growling like an untamed animal.

The antidote to ill will is a good grounding in loving-kindness, compassion, sympathetic joy and equanimity. When these four factors are there, you will not make your neighbour your enemy — no matter how badly he behaves. Under no circumstances should we lose composure. Loss of equanimity affords an opportunity for the ill will to nourish itself and run rampant — and this is exactly what ill will wants to do with you.

SLOTH AND TORPOR

We fall into sloth (lack of motivation and laziness) and torpor (lethargy and listlessness) when we sink into a state of inertia and cannot arouse enough energy to do anything — but we can combat inertia by arousing energy through an act of the will.

If our mind becomes dull, we can arouse energy through reflecting on birth, decay, disease, death, and impermanence. We can avoid over-eating or change body postures in order to keep alert or contemplate the perception of light, remain in the open air, or do walking meditation in places where there are sharp-sided stones, or, alternatively, converse with suitable Dhamma friends, to arouse sympathetic joy.

RESTLESS AND REMORSE

We have all felt restless, uneasy, nervous, or full of worry and remorse. The antidote for de-nourishment of restlessness is the application of wise attention to direct the mind into calmer mental states of quietude and tranquillity, or, alternatively, through practising the monk’s rules more thoroughly, thereby developing calmness.

The more restlessness there is in the mind, the more opportunities the defilements will have to stir up nervous energy, to create a spark in the mind that eats up nervous energy as fuel for negative nourishment.

SCEPTICAL DOUBT

There may be doubt within the mind or uncertainty, which enters via outside influences. Once a spark of uncertainty has arisen to ignite doubt, it is hard to establish and maintain confidence.

Uncertainty, which lurks and hides in the dark corners of the mind, can be a dangerous enemy because it attacks from inside where we are defenceless, owing to a lack of focus and concentration. It is good that we have the Five Precepts, which counterbalance the Five Hindrances, giving us the confidence to follow the Buddha’s doctrine of unshakeable deliverance of the mind.

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A fresh attitude starts to happen when we look to see that yesterday was yesterday, and now it is gone; today is today and now it is new. It is like that – every hour, every minute is changing. If we stop observing change, then we stop seeing everything as new.

— Dzigar Kongtrul Rinpoche

調柔身心的訣竅—放松慧門禅師

所以，無明煩惱、憤怒、情緒變動從那裡來？觀照到最後，就會知道它們是從那裡來。是從全身最小細胞構成分子裡激發、爆發出來的。因此，不從最根本的地方下手，那有辦法放松自在？而我們要達到這個最根本的放松，就必須透過禅的修持，進入一個時間停止、空間無限擴大的華藏界，大小含攝，產生無限重迭的光明，這種圓融自在不可言說的佛境界的放松，才是進入十地菩薩和佛果位的放松境界。

調柔身心的訣竅—放松

我們來學習禅，是要把我們身心的幾個部分放松：放松我們的皮膚、肌肉、骨頭，放松我們的五髒六腑，放松我們的呼吸系統、循環系統和內分泌系統。這幾個部位，都屬於有形的放松，大家比較容易察覺到自己有沒有真正放松，或者自己還是處在緊張的狀態之下。

接下來，要放松我們腦筋的作用，在打坐的時候，不要思考、不要有雜念妄想、不要胡思亂想，不要用腦筋。因為腦筋作用造成的緊張，是我們參禅時最容易產生的障礙；也是造成我們緊張的最大因素，甚至還會影響到昨天所談到的眼耳鼻舌身意(根塵識)這幾部分的放下。所以腦筋的放松是相當重要的。

腦筋的緊張

腦筋的放松不是說我們都不能用腦筋，也不是不能思考，不是這個意思；而是說不要被雜念妄想干擾我們清淨的心，不要讓雜念妄想覆蓋了我們的心光。但是，要放松頭腦，並不是那麼容易的。

為什麼會造成我們腦筋的作用？當然，大家很粗淺的認識就是：只要對我們的身心有干擾、影響，或者外在的環境影響到我們自身時，就一定會產生腦筋的作用；至於更細微的我們以自我為中心的意識，也會造成腦筋的作用，來辨別一件事、一個東西、一個現象對自己是有利還是無利？有害還是無害？是我們喜歡的還是討厭的？這些可以說都是造成腦筋作用(緊張)的最大因素。

會造成這種腦筋作用的自我意識，構成它的因素，無非就是時間的流動，時間的流動最容易造成腦筋的作用。假定我們的腦筋能夠放松到沒有時間的流動，沒有時間的存在，我們的腦筋一定沒辦法胡思亂想。也就是因為我們的腦筋裡有很多很多的念頭相續著，不管它們是有關無關，還是變化無窮，總是一個連接著一個，一直連接下去，沒完沒了。這時，就會使我們的腦筋喋喋不休，造成緊張；甚至一天二十四小時，二六時中，不管是在吃飯、讀書、做事、睡覺、做夢，我們的腦筋作用都沒有停過。

就是因為我們的腦筋不停的動，才會使腦筋的作用產生種種緊張，不能放松自在。所以，我們必須了解，腦筋的作用會讓我們產生種種的念頭，有這些雜念妄想，而讓我們產生了時間的觀念。這個時間觀念，可以粗分為過去、現在、未來，也就是過、現、未的時間流動，這些流動都是因為我們的念頭不斷相續才產生的。所以，我們所有的念頭都一定和過去、現在、未來有關；也因此，要放松我們腦筋的作用，可以說是最不容易的。

緊張的成因

到底什麼原因造成我們的種種念頭？造成我們腦筋的緊張？我們大致可以把它歸類為幾種：

一、壓抑

就是沒有完成而被壓抑下來的事情。在當下這個剎那之前，也就是過去的時間內，我們做了很多很多事，或者想著很多很多的事情，或者計劃了很多很多的事情；但是到現在為止，我們都沒有完成它。這些很多很多沒有完成的事情，會使我們憶念過去、回想過去，認為過去才是最美的，就像第一次談戀愛，沒有談成功、失戀了，總認為那個初戀的男朋友才是最帥的、最好的；那個女朋友才是自己心目中的白雪公主。其實也不見得。

為什麼會有這種感覺？因為有事情沒有完成，有願望沒有達到，所以就特別罣礙，直到臨死，都還執著著。比如說考高中，想要考建中，沒考上；要考北一女，沒考上；要考台大，沒考上；要讀醫科，沒考上；要當科學家，沒當成；這些未完成的事情，在這輩子裡，總會把它當成遺憾，因此有意無意之中就把這個遺憾的念頭壓抑下來，壓到內心最深處，壓到潛意識裡。就在這種壓縮、壓抑之下，它被愈壓愈小、愈過濾愈精純，最後，這個未完成的遺憾壓縮到內心最深處的時候，就會像我們在計算機屏幕上打了一大堆數目字，進入內存以後，就只剩下一點點。也像鴉片，本來很膨松，但將它濃縮提煉成海洛因以後，體積變得非常小，但是其毒無比。也像古時候的火藥，要有相當大的量，才能產生爆炸力；但是研究出原子彈、核子彈以後，體積就愈來愈小，用物質最小的中子、質子、電子，甚至更小的粒子構成武器，而當它爆炸的時候，威力卻強大無比。

所以，如果我們有一件事情沒有完成，有一件事我們想不起來的時候，我們會把它擺在心上，一直往內壓縮；這時，它就會變成原子彈、核子彈，會像鴉片變成海洛因一樣，埋在心中，變成不定時的炸彈，隨時會干擾我們內心的平靜和寧靜；只要有人把它挑出來，我們馬上就起了無明煩惱、脾氣和憤怒；甚至於都不知道自己的無明煩惱、脾氣是從那裡來，憤怒是從那裡來。其實，都是因為我們沒有完成的事造成遺憾的種子，潛伏在心中，無意中被人把它挑起、點燃、刺到，就會引爆。各位想想看，我們長那麼大，當我們在煩惱、生氣、憤怒時，是不是都是因為自己執著或有人觸到我們的隱私、隱痛？有沒有過這樣子？

曾經有人來打坐，一坐下來，沒發生什麼事情，就哭得唏哩嘩啦的，一問原因，原來她突然想到被老公欺負；想到結婚前，老公可以在家門口站崗等她一天都不嫌久；結婚以後，要出去玩，等她化個妝十分鐘就嫌久，就大吼大叫。她打坐時一想到這件事，就愈想愈生氣。你們打坐的時候，是不是也經常想到過去一些沒有完成的事？甚至想到過去有創傷、有悲傷、有憂郁、有挫敗的事？想得非常多。而快樂的事情，好像想得比較少一點。因為想到快樂的事，好像一下子就閃過去了。很多人經常處在這些狀況裡，因為沒有停止腦筋的作用，沒事找事來胡思亂想，而造成了身心的緊張。

透過禅的修持，就是要讓我們的腦筋能夠放松，而且讓我們從此以後，做任何事情，一定要把它完成，絕對不要中途而廢。就像你們來參禅打坐，也不要中途而廢；假定你中途而廢，將來在你往生那一剎那，你都會想到「我怎麼沒有打完禅七？」就像暑假參加禅七的好幾個小朋友，教他打坐，他就叫苦連天、偷懶；因為他偷懶，白天沒有用功，沒有完成該做的事，到晚上睡覺時就做夢，有一位小朋友就在大寮房裡大聲念佛號，整個寮房都聽得到。還有一位小朋友更妙，晚上夢中起來打坐，其他小朋友敲他肩膀說「師父在下香板！」他一聽，愈坐愈好；後來，小朋友把他推倒，他又睡著了。第二天，人家跟他說「昨天晚上你起來打坐，你知道嗎？」他很緊張的問：「我有沒有跏趺坐？我有沒有跏趺坐？」因為那時候我要求他們要能夠跏趺坐，他做不到，所以連做夢都想著要跏趺坐。

所以，沒有完成的事，容易造成腦筋的緊張，連做夢都想要把它完成，否則會讓我們死不瞑目。因此，不管做什麼事情，都要把它完成，學打坐也好，讀書也好，做事業也好，愛也好，做什麼都好，都要把它完成；不完成的話，到死的那一剎那，被憶想著過去的心干擾著，就不能了脫生死，而進入一個回想的境界，進入虛妄的過去。所以把現在或未來要完成的事完成，而且把因未完成所造成遺憾的壓抑種子，透過禅修消融掉，這樣才能松掉我們腦筋的緊張。

有一次打禅七，有一個二十八、九歲的年輕人來參加。那一次，我教他們參話頭，參「打坐是誰？」參到第五天，止靜中我再提撕「打坐是誰？」「打坐是誰？」⋯⋯他突然大叫「超速是誰？」我走過去用香板打他，他眼睛一張開，看到我就說：「就是你！」後來，在心得報告時，我問他：「教你參『打坐是誰？』，你不參；為什麼你在參『超速是誰？』」他說：「師父，我來的時候看到你，覺得很面熟，就是想不起來在哪裡見過。當你打我時，我一看，才突然想起：原來在我當交通警察的第一天，在高速公路上抓到一個超速的人，結果，我沒有開罰單，還叫他開慢一點。原來你就是那個人！」你看，他為了想印象中的這件事，整個人在禅七裡都沒有專心、沒有參話頭，只是想著「這師父在哪裡見過？」所以，連想不起來的事都會引起腦筋的緊張，造成沒必要的雜念妄想，而阻礙修行；這些雜念妄想就像片片烏雲般的會覆蓋我們的心多久、多嚴重，從這裡就可以知道。

有時候，要上台演講或跟別人講一句話，明明剛剛想得很好，正要講出來時，卻又吞下去。結果，吞下去以後，怎麼想就是想不出，愈努力去想，愈想不出來；等人家回去了，才突然又想到，但是已經太慢了，人都走了。你們有沒有經常這樣？很多人經常都會這樣子！

所以我們要知道，來學習禅，要讓我們的腦筋能夠放松，就必須從現在開始，把每件事都徹徹底底的完成，不要半途而廢，不要做一半就不做。很多來參禅打坐的人也一樣，那些中途溜掉的人，回去以後，一提到打坐，話就講得酸溜溜的，但是他的內心始終罣礙著；只要一談到打坐，就覺得有一根刺卡在喉嚨，對打坐不以為然，很不舒服。那是為什麼？因為他沒有完成禅的學習，造成了遺憾，才會這樣。

有一位師姐來打禅二，結束後，對一位師兄說：「以後打死我，我再也不來了！」這師兄回答她說：「你這樣說，保證以後一定還會再來。」其實，她來二天，最多走五趟步道而已。才走五趟步道，她就說，活到現在，所走的路，都沒有這次走的多。她回家以後，第二天爬樓梯時，就沒有辦法一步一步走，要斜著走，像螃蟹一樣爬上去，腳才抬得起來。她愈想愈不甘心，過了一個月，果然又來了。沒想到冤家路窄，又碰到這位師兄，問她：「你不是說不來了嗎？」她說：「我真不甘心，我真是那麼沒用嗎？二天才走五趟步道而已，爬樓梯就要像螃蟹橫著走！」

所以，當一個人不能全然接受，或沒有完成一件事，就像播一個種子、一個基因或一個染色體在細胞裡，在業力裡，不只這輩子，連生生世世，累劫也都會陰魂不散。我們為什麼會做夢？為什麼會無緣無故有無明煩惱？因為我們前生前世或今生今世所造作的未完成的種子，隨著業力帶到現在來，才造成很多無明煩惱，而我們自己無法察覺。就是這個原因，構成了很強大的業力牽引著。為了不再播這種不好的種子，就必須完成任何想要做的事情，不要擺在一旁，不要忽視，要欣然的接受，不要壓抑或勉強去完成。很多人都認為：「這件事我沒有看在眼裡，沒關系。」而沒有完成它；要知道，這未完成的事，不只干擾你這一生一世，還會繼續干擾你下一生下一世，會干擾你生生世世，大家絕對不要忽視這一點。

所以，只要想起「我一定要跏趺坐」，如果這輩子做不到，就會產生壓抑的種子，就干擾下一世，一看到別人跏趺坐，心裡就會發酵，會發霉、發酸，產生作用，所以不要忽視自己的念頭。

過去沒有完成的事情，也會干擾我們腦筋的清淨，會讓腦筋不停的動來動去，沒辦法停止作用。為什麼講「同床異夢」？就是因為從前的戀愛沒有成功，或者暗戀、單戀；結果，結婚以後，兩個人睡同一個床鋪，卻老是做不同的夢，總是夢見那個沒有得到的，就是這樣子。

有些心理學家曾經對很多聖人做過實驗。所謂聖人，就是經常做好事的人，在他們睡覺做夢的時候，測量他們的腦波，發現這些聖人、好人在做夢時，總是夢見自己在殺人、搶錢、欺負別人、做壞事，因為他清醒的時候老是壓抑自己想做壞事的念頭；把想做壞事的念頭壓下去，並沒有消融它，沒有把它發洩掉，所以測出來的腦波變動，正好就和壞人正在殺人時的腦波變動一樣。而那些壞人、殺人犯，在他們做夢時測出來的腦波，反而就和一個人心平氣和做好事、成為大善人、被總統召見表揚時的腦波一樣。所以我們就知道，一直壓抑壞的念頭，到時候，連做夢都在做壞事；而壓抑好的念頭，卻一直做壞事，睡覺做夢時反而夢到做好事。所以，想完成的事卻沒有完成，就是壓抑，就是在制造一顆不定時的炸彈，就會造成我們腦筋的緊張而不能放松。

二、雜染

會造成我們腦筋的緊張，使它不能放松，是因為有很多雜染。所謂雜染，就是佛法中指的貪瞋癡愛慢疑邪見，這些雜染雖然看起來是無形的，但是傷害卻很強。像我們貪婪的心、貪個不完的心，就會造成很多很多污染的作用，使我們的腦筋胡思亂想。像瞋恨的心也一樣，當我們記恨一個人、討厭一個人，也會變得執著，做出愚癡的行為，干擾了我們的思想。

雜染還有我們的愛欲。不正當的欲望、欲求，也都影響我們的腦筋作用，而污染我們的心。雜染還有貢高我慢，也會干擾我們的腦筋，比如和親戚朋友在一起，處處都想表現自己高高在上，這時候，我們的腦筋一定是很復雜的；為了維護自己的好形象，腦筋就分分秒秒要想盡辦法來隱藏自己的缺失、自己的無能，以表現自己是很優越的。這樣，會造成腦筋很大很大的負荷。

雜染還有疑惑，就是懷疑正知見，經常把假的當成真的，而活在虛幻中；也會經常懷疑別人、懷疑事情，這樣會帶來很多雜念妄想，造成腦筋的緊張。

三、知障

佛法裡所講的知障，就是知識的障礙。有很多人，認為自己的知識很豐富，書看得很多，學歷很高，禅宗公案看得很多，師父一開口，他馬上知道這公案是什麼，這就是知識造成的障礙。這時候，一定沒有辦法像電擊、閃電一般，啪啦一聲擊中他，讓他一震而清醒過來。因為他已經用他已知的知識、公案來比較，來判斷師父所用的方法；他就失去了那個能引爆他即刻開悟的機會，他仍然受著知識的干擾而造成腦筋的緊張，很多人就因此喪失了開悟的禅機，實在很可惜。

所以，要放松我們的腦筋，就必須知道，會讓我們的腦筋喋喋不休、永不停止、相續不斷起作用的，可以說都是這三種原因造成的。

當然，會造成我們的腦筋作用，除了過去的事之外，現在的環境也會影響我們的身心，讓我們感受自我的存在，造成我們腦筋的緊張。計劃未來的事情、夢想未來的事情，也一樣會造成我們腦筋的緊張。

腦筋的放松

要讓我們的腦筋不產生緊張，當然是要進入一個沒有腦筋作用，也就是沒有念頭的狀況；這樣，才能真正把我們的腦筋放松而進入空無。

進入沒有腦筋作用的狀況，到底是什麼樣的狀況？比如說在飯店吃飯，突然發生火災時，我們絕對會馬上逃命，絕對不會去想過去有什麼沒有完成的事，不會去想現在有沒有冷氣，不會去想這裡的菜好不好吃，不會去想有只蚊子叮著你的頭，也不會因為還有一道最好吃的菜還沒上桌，想改天還要再來吃。在那一剎那，我們的腦筋作用全部進入空無的狀態。而我們透過禅的修行，就是要腦筋放松到不只一剎那的空無狀態，而是要一剎那連接著一剎那，再連接著一剎那，每一個剎那都相續的連接下去。這個相續的腦筋放松，才是真正進入一種永恆、空無、寂靜的狀態，才是我們禅修真正要達到的境界。

細胞間的放松

要達到腦筋的放松，的確不容易。但是，也只有當我們達到了腦筋的放松以後，才有辦法繼續達到全身細胞的放松。我們都知道，每一個細胞和細胞間是互相關連的。所以，為什麼生氣時呼吸就會急促？為什麼緊張、和人打架時肌肉就會繃緊、拉緊？為什麼人家罵我們的時候，我們的臉馬上漲紅起來？為什麼這樣？就是因為全身細胞都互相關連著，彼此有關系、有牽連。在這個情況下，我們就必須把全部有關連的每一個細胞都放松掉，才有辦法真正進入空無的境界。

整個腦筋的放松和全部細胞的放松，是在放松我們的第六意識和第七意識(末那識)。放松我們的腦筋，也就是在放松我們「眼、耳、鼻、舌、身、意」的「意」。這個「意」能放松，才能讓我們眼耳鼻舌身所相對的外境、所攝取的外境能夠放松。所以腦筋的放松和全身細胞間連接關系的放松，可以說都和我執有關；也就是和執著有「我」的這個我的生存有關系，就是和我們自己的生死有關。

真正說起來，全身細胞的放松，和我們執著生死有關，也就是和我們的潛意識、和我們的生死有很大的關系。只要能放松腦筋的作用，放松全身的細胞，我們就能放松對自我、生死的執著，而把這個頑固的執著拋開，可以說就是要放松我們的潛在意識，放松我們的第七意識末那識。

放松第七意識末那識，可以用觀想的方法，比如說觀想白骨觀，觀想本師釋迦牟尼佛。用觀想的方法，比較能讓我們不執著生死，把我們潛在意識的執著挑明出來，才有辦法放松，否則就不容易放松。就像很多人說「我不怕死，我沒說我怕死。」當說不怕的時候，其實是最怕的。不相信，把你關在有好幾條蛇的籠子裡，讓你和牠們睡幾晚，看看你怕死不怕死？因為怕死是在潛意識裡，自己沒有察覺，自己看不到而已。其實，每一個人最頑固、最執著的就是生死，每一個人都想要活久一點，不要那麼快死，但是都是死鴨子嘴硬，只有嘴巴說不怕死，內心還是很怕死，不然為什麼有人連做夢都夢到被人追殺？被追殺，跑不動，還流冷汗，就是這個「怕死」被壓抑了，所以在做夢中就顯露出來。

為什麼眼睛閉起來就會害怕？就會沒有安全感？會懼怕，會沒有安全感，就是因為怕失去現在的生命，就是怕死，才會有恐懼，否則不會有這樣的恐懼。

不過，當我們已經成佛，當我們已經了脫生死、不執著生死的時候，就一定不會有這種恐懼，眼睛閉起來，也是一片光明，不會有黑暗、恐懼，絕對都不會有。但是為什麼我們會恐懼？就是因為沒有放松掉腦筋的作用，沒有放松掉全部細胞的關連、緊張的作用，才會這樣子。

細胞內的放松

再接下去的放松就愈來愈難了。現在，達到這種全身每個細胞間的放松以後，我們還要進一步放松什麼？──要讓構成每一個細胞的最小分子都放松。

一、五大

在佛法裡經常講，一個人的身心是由地水火風空五大構成；這種分法，以目前的科學或生物學來看，好像是太粗糙；事實上卻不然，因為在電子、中子裡面，也一樣的有地水火風空的性質存在。佛法所說的「地」，是表示堅硬的意思、堅硬的性質。「水」，是柔軟的性質。「火」，就是有溫度、熱氣或冰度，只要有度數的，就是用火來代表。「風」，是代表會流動的，氣就是風。「空」，代表它所占的空間。所以，我們把分子分析到原子，原子再分析為質子、中子、電子，甚至分析到更細微，也都逃離不了佛法所講的因緣和合而生，因緣離散而滅的道理；都只不過是在形體上或能量上產生轉移、改變而已，五大的性質還是存在的，就算分析到最極微、最小的粒子，也是一樣的。

所以，我們就是要把細胞構成的最小分子，以我們現在所知道的，就是到DNA、RNA的最小分子都放松掉。

我們把外在的東西吃到體內，為什麼它會變成養分，會減少我們的口渴，會讓饑餓轉為飽，袪除肚子餓的苦受而轉為飽的樂受？這就牽涉到每一個細胞的放松狀況。有的人一生氣，胃就痛。為什麼胃會痛？因為構成胃的細胞有問題；構成胃的細胞有問題，它的分泌物產生變化，就造成胃酸過多，回頭又傷害構成胃的細胞，產生胃潰瘍，產生疾病，這些都是由於緊張造成的不能放松。

要放松這些最小分子，不是一般的放松技巧所能達到的，必須要把前面所說的統統都放松，才有辦法達到所有細胞的地水火風空的放松。但是這樣的放松所牽涉的范圍實在太多太廣，而且都是外表上沒辦法看到的。而要達到五大的真正放松，就只有透過禅的修持，修持各種不同有形的技巧，包括日常生活中的吃飯、睡覺、大小便、穿衣服、蓋棉被、行住坐臥等，這些行為都會影響五大的放松自在，它們看起來好像是無形的，其實影響卻很大。

要達到這樣的放松，以目前的科學來看，最重要、最容易比擬、大家也最了解的，就是離心機的離心作用。在我們的數息裡、在我們的觀心裡、在我們的行禅裡，甚至於在整個動態的禅修裡，都可以借著離心作用，很容易讓我們達到整個身心跟自然界融合成一體，而沒有絲毫一點點的緊張。這時候，我們才有辦法真正進入地水火風空的放松自在，也就是要把構成每一個細胞的最小分子都放松，不要再讓它緊張起來。

二、欲望

會造成我們的緊張，會影響這些緊張的，真正講起來，就是一個人的欲求、欲望、愛欲受到壓抑，所以，連這些都要把它放松。要怎樣放松？以愛欲來說，一般人總以為愛欲的放松只有在男女結合時才能放松，其實不是的，那種放松是短暫性的放松；真正要達到一個永恆的放松，必須研究一個人的遺傳是怎麼來的。每個人、每個眾生的形成，都是父精母血，也就是來自父母親的染色體的結合，也就是來自父母親的DNA、RNA的結合，而分化、產生了一個人；加上我們受業力牽引的靈識進入，才造成一個人、一個眾生出來。

所以，人的每一個器官、每一個細胞，全部都有一個母性和父性的因子在裡面。而我們要把整個細胞放松，就是要讓陰陽、來自父母的細胞能夠融合成一體，那樣才能得到放松；就像中國道家講的太極，陰中有陽、陽中有陰，看起來是兩極相反的東西，但是當它們融合成一體，不產生對抗，或在兩極的對抗中能夠融合成一體時，就能真正使二個相對的東西融成一體而達到和諧狀況。這時，才能使全身細胞構成的最小因子DNA、RNA全部達到和諧而放松自在。

但是，要怎麼去做？只有用禅的修行方法才是最好的，讓前面所說的造成緊張的因素都消失，才能導致構成最小單位細胞的陰陽二極達到協調，這樣才有辦法進入最小分子的放松自在。

三、自我

很多人在打坐的時候，偶而會進入一個幻化的、忘我的境界，但都只是一剎那；這就是因為他還執著有「我」的身體存在，有「我」這個生命的存在；除非他是睡著了，進入無意識，才會不執著「我」的身體。而我們的放松，是要在有意識之下能夠不執著我們的身體；所以就必須由身體的部分，由我們的眼耳鼻舌身意所能感受到的最粗糙的感覺，一直濃縮，把它牽引到最小的組成單位，這時候，把這些全部一起放松，才叫作真正的放松。

比如計算機那麼精細的東西，可能其中一個內存潮濕了，只有一點點水分卡在那邊，整部計算機就會產生錯誤。有很多機器，比如說核子分裂的機器、原子爐分裂機器，裡面都不能有任何污染物卡住，一卡住，它就不能自由運轉；只要一點點的障礙，就構成整個機器、整個儀器的故障，我們人也是一樣。所以，不要小看身上構成每一個細胞最小分子的緊張，這一點緊張就會造成全部身心、生命的放不下；會造成整個身心的執著，就會沒辦法放松。

我們對自我的生命執著，會使自我意識愈來愈強烈，就像身體裡的癌細胞一樣。身體裡那一個最小的細胞，當我們不注意它、當我們忽視它、當我們看不起它；它就會像家裡的小孩一樣，當我們對他絕望、看不起他、不留意他，他做了很多好事，我們都不贊賞，都假裝沒看到；這時這小孩子就開始調皮搗蛋。簡單的調皮搗蛋，只是把家裡的電視機搞壞；如果我們看不到他，他就會把家裡的大門拆掉；把大門拆掉，我們還看不到他，他就會把房子燒掉。當他讀書得到很多獎狀，我們卻看不到他，不懂得贊賞他、贊美他，他的獎狀就會一張一張愈來愈少，到最後，變成天天拿記警告、記小過、記大過的單子給我們看，這時我們就會注意到他。假定我們再麻痺的話，他就吸安非他命，開始天天和人打架；如果這樣我們還看不到他，他就拿刀子捅人家；要是我們還看不到他，他就拿槍去殺人了。

你們看，由整體細胞構成的一個人，當我們忽視他、不在意他、不照顧他時，他都會這樣做，而我們身上最小的一個細胞更是如此，我們不注意它、不留意它、不關心它，它就跟我們病變，變成癌細胞，繼續繁殖，由一個分裂成二個、二個變成四個，一直分裂下來，直到變成了惡性腫瘤；這時，保證我們天天會看著它，保證我們每天腦筋裡只有它，絕對沒有時間再去想別的事情。

一個人以自我為中心的時候，就像身上的細胞產生病變，變成惡性腫瘤、變成癌一樣；一個人的自我中心、自我意識強烈以後，就和身上的癌細胞一樣，到最後，不只破壞掉自己的細胞，不只害死自己，還會害死別人。

所以，當一個人的自我意識一直擴張以後，除了使自己無明煩惱，使自己經常無明生氣、憤怒以外，還會燒盡所有功德林，會牽累家人、鄰居、朋友、整個社會。一個人的自我意識擴大，就像癌細胞的擴大；一個人的自我意識愈強烈，就愈會變成社會、國家、人類的一個癌細胞。所以，我們絕對不能忽視身體每一個細胞的放松和自由自在，而必須透過禅的修持，用各種不同的技巧來放松它，讓它自由自在。這種放松，實在不是用語言文字所能表達，只有在實參實修裡才能得到訣竅，自然而然的，把緊張的能量釋放出來，轉變為放松。

四、能量

我們的能量並不是只供應到一個好、或一個壞的地方；它是同時供應，它有相通性，就像銅幣的兩面一樣。所以能量是可以轉移的，生氣的能量可以轉移到祥和；憤怒的能量可以轉移到慈悲；無明的能量可以轉成光明。用這能量的轉變，就能放松掉我們最微細、最小細胞的構成分子。所以，無明煩惱、憤怒、情緒變動從那裡來？觀照到最後，就會知道它們是從那裡來。是從全身最小細胞構成分子裡激發、爆發出來的。因此，不從最根本的地方下手，那有辦法放松自在？而我們要達到這個最根本的放松，就必須透過禅的修持，進入一個時間停止、空間無限擴大的華藏界，大小含攝，產生無限重迭的光明，這種圓融自在不可言說的佛境界的放松，才是進入十地菩薩和佛果位的放松境界。

人法俱松

談到人、法這兩部分的放松，就與我們的第八識阿賴耶識有關；我們必須透過禅的修持，才有辦法放松末那識，而進入第八識去放松它。所以，在放松的過程中，最重要的就是必須達到一個松中的松，一切宇宙盡無物的、空無的松，甚至連這個「松」的概念都沒有的松，才是真正的放松。假定還有要求放松，就是還有「求」。有這個「求」，就不是最根本、最極致的松。所以，在行禅走路，腳很酸的時候，為了要求腳不酸，就求它更酸以達到極點而不酸，這時就慘了，我們就沒有超越它，我們還是落入「松中求松」、「以緊求松」的限制、約制、控制裡面，我們還是沒有達到真正的松。

禅的修持，要像楞嚴經講的不能因明立色。因為暗，就要有明；要有明，相對就有一個暗；所以整個禅修的過程，就是要進入一個「無所求」的狀況，超越它，連「無所求」都沒有，都要超越，這時才能真正進入實實在在、自由自在的放松裡。所以，連要求松的念頭、概念都不能有；而要達到這個境界，就是要「百尺竿頭，更進一步」超越過去。這時我們的覺知、我們的觀照，都要超越；覺知觀照不超越，就會落入誤以為覺知觀照就是佛性，其實，這個時候都還只是在技巧上用功而已。

唐朝黃檗禅師的《傳心法要》裡就提到，「目前世間的人經常把見聞覺知誤以為佛性」。為什麼會這樣？他做了詳細的說明，而他的詳細說明，也只不過二、三十個字而已。但是這二、三十個字，有時候窮其一生還做不到；不要說窮其一生，有的人經歷生生世世、千劫萬劫都還做不到。所以，我們要放松，就不要因明立色，不要為了求快樂而去求酸，或以求酸而得快樂，這些都有問題，都會造成沒有辦法完完全全、全全然然、整整體體的放松。

所以，假定你們禅七結束後離開如來禅蓬，人家問你「你在如來禅蓬修什麼？」你說：「師父教我們要覺知，吃飯要知道在嚼，洗澡要知道洗到那裡…」人家一聽，「完了！原來如來禅蓬也教這種不如法的東西！」所以要跟你們說清楚，要了解，這只是過程，不是佛性，不是只進入我們的本心裡面，還要超越它，超越再超越。但是，要超越，實在是不容易；要超越，就要把握禅機；而只有經常修行，才有辦法遇到那種機緣。這種機緣是求不得的，想要，要不到的；當我們想要，絕對愈離愈遠；當我們有想要的心，這時，我們的心就往外處求，就往外一直跑。事實上，我們的心是無所不在，當下即是，但我們卻想去別處求，就像我現在在台北，我說我要回士林如來禅蓬，但是卻往門外一直走，往高雄的方向走，這樣永遠也回不到如來禅蓬。

所以，要放松自在，要看我們的本心，應該是往內求、往內走；只要往內走，就到家了，甚至連走都不要走，只要往內一轉，就到了，根本連踏出一步都不要的。但是偏偏我們踏出的第一步都是往外跑，往外求。

我們要放松，並不是沒有方法，方法有很多，就在我們禅修課程不同的漸修中，總有一天，會讓你碰到和你契理、契機的方法和技巧，讓你在一剎那間真正放松、得大自由、大自在。所以，漸修還是有需要的，我們必須透過漸修的放松，才能得到頓悟的自由自在的真正放松。

在這些方法裡面，大都是用系心於一念、系心於一處，用觀想的方法、觀照的方法；透過這種種不同的修行方法，只要在過程中如實修行，自然能夠有機緣得到真正的放松。很多人誤以為自己對修行方法麻痺了，變成機械性的動作就是放松，像有些女眾在工廠裡工作，做計算機的內存，只做一個點、一個東西而已；最後，變成機械性的動作，這是麻痺，並不是放松。很多人參禅打坐也是這樣，當他逃避、麻痺，進入無記以後，自己以為已經達到放松、進入空無的境界，其實他是變成機器人，變成和白癡、植物人差不多，這樣子也不是放松。放松是有意識、清清楚楚、了了分明的。分明什麼？是有意識的分明，而不是分別，也不是分明「有我們在這裡」，是連「有我們在這裡」都要超越的分明，這樣，才叫作真正的自由放松。

唯有透過一系列的修行，達到大自由、大自在的放松，我們才有辦法進入佛的境界，進入一個真正無念的境界，進入一個沒有時間流動，整個虛空是無邊際、無限界、無疆界的境界，也才是真正進入一個完完全全、空無、寧靜、祥和、喜悅的境界。這才是我們參禅打坐和禅修的一個終極目的。一個人進入這個境界以後，一樣的，肚子餓了吃飯；一樣的，困了睡覺。很多人以為：「我也一樣，每天餓了就吃飯，困了就睡覺。那我不是和開悟的人一樣，跟佛一樣？」但是，的確是不一樣，不一樣在那裡呢？

你們參禅打坐那麼久，來禅修這麼久，有沒有瞥見過有那一剎那真的和你平常吃東西不一樣、跟你平常睡覺不一樣、跟你平常洗澡、走路不一樣的狀況？有沒有瞥見過？有的話，你就會知道是不一樣！是絕對不一樣的！

今天和各位談的各種放松，都是要透過禅的修行，逐漸放松，達到全然的、閃電似的全部的放松，才有辦法進入真正空無的境界。

現在，就請大家放松眼睛、放松耳朵、放松身體、放松、放松。