阿姜旦和坦尼沙罗尊者问答

Question 1: Is it necessary to see rupakalaba when practicing kāyānupassanā dhātumanasikā rapabbaṃ？

问1：在修身随念四界差别的时候有必要看到色聚吗？

Ajahn Dtun: It’s not necessary to see body and terms of...detail like kalapa, you have to see the impermanence of the body, it’s the substance itself of anātta，the substance itself, to see the body’s nature to break apart,to degenerate and rot.

阿姜旦：看到身体和部件的细节，比如色聚，是不必要的，你要看到身体自身的无常，无我，身体会瓦解的自然性质，自身的衰退和腐朽。

Ven. Thanissaro bhikkhu：Not at all necessary.

坦尼沙罗尊者：完全没有必要。

Question 2: When meditating, is it certain that paṭiccasamuppāda includes the past, the present and the future lives?

问2：十二因缘一定是包括三世的吗（是不是一定要这样修）？

Ajahn Dtun: The teaching of paticcasamuppāda,it’s just like the cycle of teaching, just a theoretical thing, it’s a theoretical scripture way of teaching.

阿姜旦：十二因缘的教导，循环的教导，只是理论层面的，只是一种理论的经典的教导的方法。

However, to break through the cycle of paticcasamuppāda, you have to practice sīla, samādhi and pañña.And practicing sīla, samādhi and pañña, so that you have the satipañña, the mindfulness of wisdom, you have the insight of the Four Noble Truth.

要打破十二缘起这个循环，你必须练习戒定慧，通过练习戒定慧，你有了satipañña, 即念住的智慧，你有了对四圣谛的洞见。

So, in the scripture, or like the pariyatti way of teaching, they teach that ignorance gives rise to saṇkhāra, saṇkhāra gives rise to viññaṇa, this is the way it goes, this is just the way that they teach.

所以，在经典里，是理论层面的教导，他们教导无明缘行、行缘识，就是这样，只是他们教导的方法。

A way of wisdom development of this path,then when it gives rise to wisdom, and you cut through that cycle, then it gives rise to vijjā, it’s not avijjā anymore, so avijjā then becomes wisdom, it becomes vijjā, and you see the truth, the reality of things.

在这条路上，发展智慧的方法是，当智慧产生，你切断了这个循环，然后无明变成了智慧，你看到了真相，事物的真相。

However, to let go of the...you have to...if you only contemplate this cycle, then it’s like you are catching the wrong criminal, the criminal you have to try to capture.You do this through contemplating the body and the mind, you see the impermanence of substance itself, the body, and also of the citta.

然而，要放下……如果你只是思维这个循环，你就像是在抓错误的罪犯，你必须要抓住的罪犯。你通过思维身与心，看到物质自身的无常，即身的无常，还有心的无常。

So the correct way to go about this is to pay attention to contemplating the Five Khandhas, so to reflect the impermanence of rūpa, vedanā, sañña, saṇkhāra and viññaṇa, and you have to see the aspect of anātta, not self in rūpa, vedanā, sañña, saṇkhāra and viññaṇa.

所以，正确的方法是，你要把注意力放在思维五蕴，色受想行识的无常，你也必须看到色受想行识的无我。

So if you focus your practice on trying to cut the cycle by just watching the arising within paticcasamuppāda, then it’s like...if you’d like to say in a word, it’s like you are trying to catch the wrong person, the wrong criminal, and you won’t be successful.

所以，如果你把练习的重心放在仅仅观察十二因缘的生起，试图切断这个循环，用一句话说，你就在抓错误的人，抓错的罪犯，你不会成功的。

So it’s considered to be a chain, a cycle, so if you are able to break just one chain anywhere, then the whole thing falls apart.

因此它是一个锁链，一个循环, 如果你能够在任何一环打破锁链，那么一切都瓦解了。

But in truth， you break the chain,the cycle, is the arising of wisdom, then avijjā becomes vijjā , it becomes knowledge, it becomes wisdom. This is how the chain breaks.

但是事实上，你通过生起智慧来打破锁链，无明转化为智慧。这是打破锁链的方式。

And you can not break the chain anywhere else, you have to break it there, at avijjā .

你不能从其他任何地方打破这个锁链，你只能从无明那里开始打破。

So once again it’s like a teaching in the pariyatti to do this arising and see dependent origination of paticcasamuppāda, but it’s not the way to break the chain, you have to do the practices said before, to give rise to wisdom, to give rise tovijjā .

所以，再重申一遍，分别观察十二因缘的缘起，这只是理论层面的教导；但不是打破锁链的方法，你必须练习我前面所说的，以生起智慧。

Ven. Thanissaro bhikkhu：Paṭiccasamuppādacan also refer to the present moment.

坦尼沙罗尊者：十二因缘也可以涉及到当下。

It can refer to events in this life time.

它涉及到今生的事件。

You can refer to events overtime in this present life as well.

也可以涉及到今生的所有事件。

In a word, the principle applies in a very short period of time and very long periods of time. It’s the same principle.

总之，这个原则适用于短时间，也适用于长时间。原则是一样的。

But this is not the case that every cases that suffers would have to come from something that happened in the past life.

但并不是每一个痛苦的事件一定来自发生在过去生的事情。

You put your finger in the fire now, it’s not going to hurt the next life time.It hurts immediately.

现在你把你的手指放到火里，它在来生不会痛。它现在马上痛。

译/乔音

（因译者水平有限，若有错漏责任全在译者）