【慧灯中英文连载】《Are You Ready for Happiness?》(73)痛苦正当修出离

Contemplation after Meditation Practice:

出坐以后的思维

When we encounter suffering, we can contemplate the above at any time or any place, e.g., when walking or riding in a car.

当我们遇到痛苦的时候，走路、坐车等随时随地都可以思维上述的内容。

This practice transforms our suffering into a force that drives us forward along the path; it is also known as transforming suffering into the path.

这样观修之后，就能把痛苦转化为修行道路上前进的动力，这也称为化痛苦为道用。

Two effects are produced from this practice: first, through contemplation, we can calmly accept suffering; second, we can turn suffering into an impetus for cultivating renunciation.

这个修法可以产生两个作用：第一是通过思维，可以平静地接受痛苦；第二，不仅能接受痛苦，还能把痛苦转化为道用，变成修出离心的动力。

Cultivating renunciation and bodhicitta are effective ways of eradicating attachment.

修出离心、菩提心，就是断除执着的有效方法。

A practice must be specific to the problem at hand — we need to point all the spearheads at attachment and cut through it. Burning incense, prostrating to the Buddha, and reciting sutras are good practices in general, but they are not directed at attachment and cannot eradicate it. This is a very crucial point.

擒贼先擒王，一定要有针对性地处理事情，要将一切矛头对准执着，将它彻底斩除。没有针对性的烧香、拜佛、念经等善法虽然好，但无法彻底解决问题，这一点非常关键。

The practitioners of kusali chod① are an example. To cut through their attachment to the body, they intentionally go to remote areas where mundane spirits inhabit, cut down trees, and destroy the mountainside to incur the spirits’ wrath. When thunder, strong winds, and other terrifying signs appear as a result, the practitioners become aware of the presence of the spirits and have a heightened sense of self. Even the fearless are petrified and think — I have come to the end of the road this time and have nowhere to go, what do I do? When this thought arises, they immediately practice “cutting through the ego” which is based on the Prajnaparamita sutras, with exceptional results.

就像有些专修断法古萨里的人，会故意前往一些鬼神出没的地方，砍断树木、破坏神山，以激怒山神、鬼魅等等，之后就会出现打雷、刮风等各种各样的恐怖景象。因为能感觉到鬼神的存在，所以此时我执会特别明显，即使是平时胆大包天的人，也会吓得魂不附体——这次我逃不掉，只有死路一条，怎么办啊？！当这个想法出来的时候，立刻观修般若波罗密多的断心修法，效果会出奇地好。

In the same way, if we practice renunciation when we are in the midst of great suffering, the outcome is distinctly better than when we are not suffering.

同样，遇到巨大痛苦的时候修出离心，与没有痛苦的时候修出离心，前者的效果要好得多。

We often hear people ponder why they are the ones suffering. Without a doubt, suffering will come to us when our minds are so far from being free!

常听到有人说：这种痛苦为什么会轮到我头上？不用质疑，当然非我们莫属，我们的内心如此不自由，痛苦焉有不降临的理由？！

People who are non-practitioners do not believe in rebirth or cause and effect; they think all things come to an end with death, and often resort to taking drastic steps with their own lives.

没有修行的人，因为不相信轮回、因果，以为死了就可以一了百了，所以往往会走上极端的路。

Buddhist practitioners, on the other hand, can apprehend the basic nature of samsara, face suffering courageously, and cultivate a strong sense of renunciation. This is the goal we want to accomplish.

修行人却可以通过佛陀的教育知道轮回的本性，继而勇敢面对痛苦，并生起强烈的出离心。这就是我们最终要达到的结果。