08 Essentials for Purifying the Mind 净心法要

Описание: 08 Essentials for Purifying the Mind 净心法要 #VenRenzeTeachings #buddhistpractice #dharma #spiritualpractice #enlightenmentpath #suffering #苦观

修习苦观，修习苦观是为了了解什么是苦，然后我们才能知道怎么样离苦得乐。
Meditating on suffering is for the sake of understanding what suffering is. With this understanding, we can learn how to free ourselves from suffering and attain happiness.
修习苦观时，应着重观察自他蕴身，此极为切要。宗大师曾说：如果对生死取蕴的自性未生真实厌离，真实求解脱之心就没有发生之处。
When reflecting on suffering, it's essential to examine the aggregates of oneself and others. As Lama Tsongkhapa said, "Without a genuine disenchantment with the nature of the samsaric aggregates, one will not generate a sincere aspiration for liberation."

复次多分和合蕴，观其刹那一一分，
或唯苦受之自性，或似现乐然迁变，
抑或成为后苦因，故蕴本为众苦依。
Then, reflect on each aggregate,
Which is momentary and composite.
There are experiences we call pain,
Those that seem pleasant until they change,
And those that cause future woe.
Thus, the aggregates are the basis of suffering.
再观察这多体和合的蕴身（蕴身就是我们的身体，五蕴身）每一刹那的本性，或者唯是痛苦的自性，或者看似显现安乐然而终将迁变，或者成为后面痛苦之因，所以蕴身本来就是众苦的所依。
Next, observe the composite aggregates—our bodies, the five aggregates—in each moment, we can see that they are either obviously suffering, or seem pleasant but will eventually change, or lead to future suffering. Hence, the aggregates are the basis of suffering.
以上从多体的角度，观察到蕴是无数微尘和心识的假合。蕴：色、受、想、行、识，五蕴。现在，再观察这个多体和合之蕴，其每一刹那究竟是乐性还是苦性，如果观见取蕴自性为苦，就能认识轮回的本性而引发厌离。
From the perspective of multiplicity, we can see that the five aggregates (form, feeling, perception, mental formations, and consciousness) consist of countless particles and mental states. Now, observe whether this set of aggregates is happiness or suffering in each moment. If we recognize the five aggregates as inherently suffering, we can understand the nature of samsara and arouse renunciation.

就感受而言，蕴身的状况只有三种：
In terms of feeling, the five aggregates can be categorized into three types:
一、纯粹是受苦性，譬如肾脏疼痛、心里绝望等，肉体的痛苦，心里的绝望、煎熬。此类的身心苦受，每一刹那都属于苦苦。
1. Feelings that are obviously unsatisfactory: Examples include physical pain like kidney pain and mental suffering like despair and anguish. These physical and mental sufferings, in each moment, are the suffering of suffering.

二、似乎有快乐的感觉，譬如：享受色、声等五欲的快乐，听好听的歌、享受美景，或者跟美丽的人在一起享受晚餐，你觉得这是快乐。但这是否是乐性呢？若其自性是安乐，则不应迁变、不应以痛苦告终，然而，有漏乐受第二刹那立即坏灭，由于迁变的缘故，此类乐受每一刹那都是变苦。
2. Feelings that seem pleasant, such as enjoying pleasant sights, sounds, and other sensory pleasures. When you listen to melodious music, appreciate beautiful scenery, or dine with a charming companion, you may feel happy. But is this truly happiness? If it were inherently happiness, it would not change or end in suffering. However, samsaric pleasures vanish instantly. Because these pleasant feelings are fleeting, they are the suffering of change in each moment.
《佛子行三十七颂》云：“三有乐如草尖露，乃是瞬间坏灭法。”这个乐，事实上是一种执著，其实这个叫坏苦，坏苦我们后面还要讲。
As stated in the Thirty-Seven Practices of Bodhisattvas,
"Like dew on the grass tip, pleasures of the three worlds
Last only a while and then vanish."
This kind of happiness is actually an attachment, which we call the suffering of change. We will elaborate on it later.

三、一切有漏受，无论苦、乐、舍都是引生后苦之因，故每一刹那皆为行苦。行苦就是迁变、无常。
3. All imperfect feelings, whether pleasant, unpleasant, or neutral, will give rise to subsequent suffering. Therefore, each moment is all-pervasive suffering. The all-pervasive suffering is characterized by change and impermanence.
欲界天的天人数万年的享乐，无色界天的天人八万劫安住定中，都是行苦。他们的五取蕴刹那迁流，虽然在定中好像没有什么痛苦，但是出了定以后结局还是悲惨的。
Beings in the Desire Realm Heavens enjoy pleasures for thousands of years, and those in the Formless Realm abide in meditative absorption for eighty thousand kalpas. However, they are all immersed in the all-pervasive suffering. Their five aggregates are changing from moment to moment. Although they seem free from suffering in meditative absorption, they will fall into misery once they emerge from that state.

三有中具诸苦相，所有种类尽力思，见彼全为蕴过患。
Reflect on all suffering in the threefold world
As much as you can.
It all arises from the imperfection of the aggregates.
这个讲得不够深。我们回过头来讲三种苦：苦苦、坏苦、行苦。
This explanation is not deep enough. Let's elaborate on the three types of suffering: the suffering of suffering, suffering of change, and all-pervasive suffering.

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