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第四章鹅卵石你为何要修禅首先

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因为我们每个人都需要彻底的休息

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一整夜的睡眠并不能提供完全的

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休息翻来覆去肌肉紧张时时做梦哪里算得上

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休息呢在你依然觉得疲惫并且

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辗转反侧的时候即使躺着也无法

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休息背贴着床平躺手脚放

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直但是不要僵硬头不垫枕头

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这是一种练习呼吸并且放松全身肌肉

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的好姿势不过这也很容易

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让你睡着躺着禅修时你

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无法像坐着禅修时那么深入

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其实坐着也可以得到彻底的

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休息还能进一步帮助你进入更深

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的禅修境界解决那些扰乱并堵塞

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你意识的忧愁烦恼我们在越南

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的行者当中有很多人可以全跏趺坐

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左脚放在右大腿上同时

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右脚放在左大腿上其他

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人可以半跏趺坐左脚放在

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右大腿上或者右脚放在

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左大腿上我们在巴黎的禅修班

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里有的人不论用上述哪种

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坐姿都会觉得不舒服因此我

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教他们日式的打坐法双膝

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跪着臀部坐在双腿上

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如果在腿下垫个蒲团这样

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的坐姿可以保持一个半小时以上即便如此

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其实任何人都能学会半跏趺坐

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虽然一开始多少会觉得疼痛但是

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经过几个星期的练习后就会觉得

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这种姿势越来越舒服在初学阶段如果

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真的痛到坐立不安可以换另

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一只脚或是换成其他坐姿

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如果练习全跏趺坐或半跏趺坐有必要

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坐在垫子上好让双膝

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触到地面这样的话身体和地板就

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会有三个接触点能让坐姿

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非常稳定让你的脊背保持挺直

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这很重要头和颈部必须与

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脊椎连成直线要挺直但不要

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僵直或者像块木头一样看着

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前方约一两公尺的地方如果可以的话

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轻轻地微笑现在开始随着你的呼吸放松

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所有的肌肉专注地保持脊背挺直

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并且随顺你的呼吸至于其他的事放下

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放下一切事如果你想放松因

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烦恼而紧绷的脸部肌肉那么先

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轻轻地微笑轻轻地微笑脸上

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所有的肌肉都会开始放松轻轻

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地微笑保持得越久越好

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那微笑正如你在佛陀脸上

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看到的那样掌心向上左手放在

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右手上放松双手十指双臂和双

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腿放下所有的事情像是那

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水生植物随波漂流水面下的河床却

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保持如如不动除了呼吸和轻轻的

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微笑心无牵挂对初学者来说静坐

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不宜超过二十或者三十分钟在静坐中

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你可以很轻易地得到彻底的

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休息要诀有两点观照与放下注意

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并观照你的呼吸放下其他一切事放松

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身体的每一处肌肉大约十五分钟

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后你就能达到沉静的状态

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内心充满祥和与喜悦保持这种安静

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与平和有些人把禅修看作苦差

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事希望时间快点过去结束后

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好去休息有这种想法的人

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并没有领会禅坐的方法如果你

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坐法得当就能在坐姿中

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体会到彻底的放松与平和通常

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想象一颗被扔进河里

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的鹅卵石的意象会有助于禅修那么

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我们要如何借助这颗鹅卵石的

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意象呢以最适合你的姿势坐下全跏趺坐

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或半跏趺坐都可以脊背挺直轻轻

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的微笑缓慢的深呼吸观照每一次

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呼吸与它合一放下一切把你

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自己想象成一颗被丢进

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河里的鹅卵石鹅卵石毫不费力地沉

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入水里它以最短的

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距离下沉最后沉到河底沉

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到那最佳的休憩处自始至终不

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沾染任何东西你就像那颗

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让自己沉到河里的鹅卵石

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放下一切此时此刻你存在的核心

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就是你的呼吸你不需要知道要花多

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长时间才能到达水底那细沙铺

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成的床那完美的休憩处

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当你觉得自己像那颗到达

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河床的鹅卵石那样地歇息就是

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你自身开始得到休息的时候你

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不再被任何事物牵缠如果在静坐

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的当下你无法生出祥和喜悦

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那么未来本身也只会像流水

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般淌过你无法阻挡它的

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流逝在它成为现在时你也

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无法好好地活在当下喜悦与祥和正是

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在静坐的当下生出的喜悦

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与祥和如果你在此时此地无法

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体悟到它你在别的地方也

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体悟不到不要如影随形般追随你

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的思绪不要跟着思绪跑在当下

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体会喜悦与祥和这是你自己的

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时间你坐的这个地方是你

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自己的地方在此地此时你就

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可以开悟不用去遥远的异乡坐

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在某棵特定的树下如此

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修习几个月你将开始体验一种深沉

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的喜悦让你重获新生静坐时是否

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轻安要看你每天修习正念的

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时间的多寡还要看你的静坐

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是否有规律如果有可能和亲朋好友

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每晚一起静坐一个小时例如从十点到十一点

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想参加的人都可以来坐

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半个小时甚至一小时观心也许有人会

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问禅修的目的仅仅是为了放松

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吗事实上禅修的目的远不止于

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此然而放松却是禅修必经

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的起点一个人如果懂得放松就

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能有颗宁静的心与清澈

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的头脑有宁静的心与清澈

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的头脑就已经在禅修路上迈出

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了一大步当然为了收摄与

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平静我们的心念我们必须还要

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练习观照自己的觉受受与

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念头想若要掌握自心就必须练习

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觉照内心你必须知道如何观察识别

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心中浮现的每一处觉受

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与念头常照禅师写道如果修行

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者能透彻地了解自心修行将

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事半功倍但是倘若他对自心一无所知那么

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所有的努力都将成空如果

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你想了解自心只有一个办法观察

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与辨识与心有关的一切你

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必须时时刻刻这么做在禅修时如此

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在日常生活中更要如此

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禅修时各种觉受和念头都

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可能浮现如果你没有练习觉知呼吸

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这些念头很快就会引诱你偏离

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正念但呼吸不仅是借以驱赶这些

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念头和觉受的工具呼吸也是

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统一身心并通往智慧之路的

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法门当某种觉受或念头

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浮现时你不用刻意去驱赶它

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只要持续专注呼吸它自然会从

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心中消失注意力不要放在躲避它

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憎恨它气恼它或惧怕它上面

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那么对于这些觉受和念头你到底

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应该做什么呢其实只需要认知

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它们的存在例如当悲伤浮现你

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要立即意识到它的存在一种悲伤

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的感觉刚刚在心中浮现如果这

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悲伤的感觉持续就继续辨别这

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悲伤的感觉仍在我心里假如

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冒出这样一个念头已经很晚

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了可是邻居还在制造噪音那

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就要意识到你冒出了这个念头

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假如这念头继续存在就继续识别

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它如果浮现另外一种觉受或

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念头就以同样的方式识别关键

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是不要让任何觉受或念头

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浮现却不以正念来辨识要

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像皇宫守卫一样对每一张

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经过前廊的人的脸孔都保持

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清清楚楚的觉知假如现在没有任何觉

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受或念头那么就辨识自己此刻

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没有什么觉受或者念头像这样

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练习你就能敏于觉知自己

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的觉受和念头你很快就

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能收摄自己的心你可以

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将观呼吸观觉受与观念头

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的方法结合运用卫士猴子与他

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它的影子以心观心练习

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正念时不要受制于好坏善恶的

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分别因而引发修行者内心的战争

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不论何时当善念生起要

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认知我心中生起了一个善

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念当恶念生起也要

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认知我心中生起了一个恶

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念不论你有多么不喜欢都

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不要执著其中或者试图消除它认知

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到它就足够了如果你已经

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离开正念你必须知道你已经离开

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了如果你还保持正念也要

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知道你还在保持一旦你有

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这样的觉知就没有什么好害怕

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的了在我提到皇宫大门的

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守卫时你也许会想象到这样

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的画面一个有着两扇门的前廊

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一个入口一个出口而你的心

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就是那个守卫不论什么觉受

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或念头进入你都觉知它进入

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了当它离去时你也觉知

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到它离去了但是这意象有

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一个缺点它让人觉得进出走廊

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的人与守卫不是同一个人

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事实上我们的念头和觉受就是

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我们自己它们是我们的一部分有

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一种诱惑驱使我们把它们或至少

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当中的一部分当作一股敌对力量

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一直试图干扰你心中的定与

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慧实际上当我们愤怒时我们自己

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就是愤怒本身当我们快乐时

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我们自己就是快乐本身产生某些

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念头时我们本身就是那些念头

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我们既是守卫也是访客我们既是自己

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的心也是心的观察者所以

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重要的不是驱赶或执著于任何

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念头重要的是觉知这个念头这种

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观察并非将心当成客体并非要

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建立主客体之间的区别心不

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强占心心也不会把心赶走

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心能够观察它自己这种观察并不是

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对某种外在的独立于观察

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者的事物的观察记得白隐禅师

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有个公案他曾问单手相

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击会拍出什么声音或是以

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舌头体验味道为例我们能分离

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味道和味蕾吗心直接在心里

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体验它自己这非常重要这也是

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为什么在正念经中佛陀总会提到

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即受观受即心观心有人

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曾说佛陀用这样的句子来

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强调受和心这两个字但是

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我不认为这种说法完全领会了

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佛陀的真意即受观受就

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是体验某种觉受时直接

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观照觉受不要去思考觉受

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的意象那是人们为觉受

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创造出来的某种外在于觉

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受的独立存在的客体即受观受

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就是心在体验即心观

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心描述性语句让它听起来

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像个谜语谬论或是绕口令以外在

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观察者的身份做客观的观察

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这是科学的方法不是禅修的方法

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所以守卫和访客的意象都无法

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恰当地说明心如何观察心佛经

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说心犹如一只在森林中

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不停摆荡的猴子为了不让行踪

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飘忽的猴子失去踪迹我们必须一直

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看着这只猴子甚至和它

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融为一体即心观心就像物体

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和影子物体无法摆脱它自己的

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影子两者其实是一体不论心飘荡

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到那里它仍被心拴着

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佛经有时会用绑住猴子的

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比喻来形容看好自心但是猴子的

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意象只是一种比喻一旦心能直接

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持续地觉知它自己就不再像

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只猴子并不是说有两颗心一

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颗从一根树枝荡到另

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一根树枝另一颗紧跟其后

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要用绳子绑住它禅修者

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通常都希望能洞见自性以证悟

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但是如果你才刚开始禅修别

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期待见到自性甚至最好什么也别

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期待尤其不要在静坐时期待见到

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佛陀或任何形态的至高神尊

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在禅修开始的前六个月只要试

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着培养自己的定力创造内在

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的平静和安详喜悦你就会

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摆脱焦虑不安享受彻底的休息让心

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安静下来你会感到焕然一新对事物

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将会有更广阔更清醒明白

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的认识你内心的爱也会

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更深更强你对周遭的一切

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就能做出更有建设性的回应

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坐禅既是身体也是心灵的滋养剂通过静坐

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我们的身体达到和谐感觉更轻盈

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更深入平和从观察自心直至见到

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自性这条路其实不难走

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一旦你平静自心一旦觉受和念头

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都不再扰乱你你的心就

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开始安住在自身你的心

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会以一种直接奇妙的方式看好

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它自己不再区分主体和客体喝茶

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时饮茶者与茶之间的

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分别将消失喝茶变成一种直接而

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奇妙的体验这其中主客体的

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分别不复存在

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散乱的心也是心就像浪花

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也还是水一样当心看好自己迷妄

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的心就变成真实的心真

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的心就是真实的自我也就是佛陀完完整整

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的一不会被孤立个体的虚妄

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分别所分割是概念和语言制造

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了虚妄的分别这些我就不

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多谈了