Things as They Are by MahaBoowa

如何自学占星术占星教程网盘塔罗牌教程百度网盘

x摘自《无量香光网文章集锦》●[Maha Boowa]Things as They AreThe Work of a Contemplative October 31, 1978Here in this monastery we practice not in line with people’s wishes and opinions, but in line for the most part with the principles of the Dhamma and Vinaya, the principles of the religion. We do this for the sake of the public at large who rely on the religion as a guiding principle in what is good and right, and who rely on the good and right behavior of monks and novices, the religious leaders for Buddhists at large. For this reason, I’m not interested in treating anyone out of a sense of deference over and above the principles of the Dhamma and Vinaya that are the basis of the religion. If our minds start to bend under the influence of the views and opinions of any one person or of the majority — who have no limits or standards — then monasteries and the religion will come to have no limits or standards. Monasteries that bend under the influence of the world, without any sense of reason as an underlying support, will have no order or standards, and will become monasteries without any of the substance of the religion remaining in them at all. Those who look for things of value to revere and respect — in other words, intelligent people — won’t be able to find anything good of any substance that will have a hold on their hearts, because there will be nothing but worthless and counterfeit things filling the monasteries, filling the monks, the novices, the nuns, filling everything everywhere. In homes as well as in monasteries, in the area of the world as well as the Dhamma, everything will get mixed into being one with what is counterfeit and lacking in any value or worth. For this reason, we have to keep things in their separate places. The religion and the world, even though they may dwell together, are not the same thing. A monastery — whether it’s located in a village, outside of a village, or in a forest — is not the same as a village. The people who come to stay there are not the same as ordinary people. The monastery has to be a monastery. The monks have to be monks with their own independent Dhamma and Vinaya that don’t come under or depend on any particular individual. This is an important principle that can have a hold on the hearts of intelligent people who are searching for principles of truth to revere and respect or to be their inspiration. I view things from this angle more than from any other. Even the Buddha, our Teacher, viewed things from this angle as well, as we can see from the time he was talking with Ven. Nagita. When a crowd of people shouting and making a big racket came to see the Buddha, he said, ‘Nagita, who is that coming our way, making a commotion like fish-mongers squabbling over fish? We don’t aspire to this sort of thing, which is a destruction of the religion. The religion is something to guard and preserve so that the world will find peace and calm — like clear, clean water well-guarded and preserved so that people in general can use it to drink and bathe at their convenience. The religion is like clear, clean water in this way, which is why we don’t want anyone to disturb it, to make it muddy and turbid.’ This is what the Buddha said to Ven. Nagita. He then told Ven. Nagita to send the crowd back, telling them that their manner and the time of day — it was night — were not appropriate for visiting monks who live in quiet and solitude. Polite manners are things that intelligent people choose to use, and there are plenty of other times to come. This is a time when the monks want quiet, so they shouldn’t be disturbed in a way that wastes their time and causes them difficulties without serving any kind of purpose at all. This is an example set by our Teacher. He wasn’t the sort of person to mingle and associate with lay people at all times without any reasonable limits or rules, the way things currently are — as if the religion were a distillery, and we monks and novices were distributing liquor so that the public could be drunk without ever sobering up for a day. Actually, the religion is medicine for curing drunkenness. Monks and novices are supposed to be doctors for curing their own drunkenness and that of the world. They’re not supposed to sell liquor and intoxicants to the point where they have no sense of shame. Whenever people set foot in the monastery, we say that they come in good faith — and so we make allowances and compromises until we forget ourselves, forget the Dhamma and Vinaya, and forget the good standards of monasteries and monks to the point where we destroy ourselves, the monastery, and the religion bit by bit, day by day, and everything turns into mud. Home-dwellers and monastery-dwellers can’t find any principles to hold to. Monks are full of excrement — i.e., the worthless things in the monasteries and in the monks and novices themselves. For this reason, each of us who has ordained in the religion should reflect a great deal on these matters. Don’t see anything as having greater value than the Dhamma and Vinaya, which are the major principles for uniting the hearts of Buddhists in confidence, conviction, and peace. If the principles of the Dhamma and Vinaya are lacking or deficient, the benefits received by Buddhists will have to be deficient in turn, until there is nothing to which their hearts can hold. Even though the teachings of the religion fill the texts, and copies of the Canon fill every monastery, still the important essence that should be put into practice so that people can be inspired to take this essence into their hearts and put it into practice themselves for the sake of what is beneficial and auspicious, doesn’t exist — even though the religion still exists. This is something we can clearly see at present. The important factors that can make the religion prosper and can serve as witnesses to the people who become involved with it for the sake of all things meritorious and auspicious are the monks and novices. If the monks and novices are intent on behaving in line with the principles of the Dhamma and Vinaya as taught by the Buddha, they are the ones who will preserve the good pattern of the religion and of the paths, fruitions, and nibbana without a doubt. People will be able to take them as their standard — because there are still plenty of intelligent people left in the world. As for stupid people, even though they may overflow the world, they have no sure standards. If they feel pleased, they praise you. That praise simply comes out of their stupidity and serves no purpose. If they feel displeased, they criticize you. That criticism serves no purpose, either for them or for you. If intelligent people praise you, though, that can be taken to heart and benefits both parties, them as well as you. If they praise the Sangha, they praise it in line with the principles of the truth and of their intelligence. At the same time, those members of the Sangha who hold to reason can make themselves a field of merit for them as well, so that they too can benefit. Even if they criticize us, they have their reasons that should be taken as food for thought. Thus we who practice should make ourselves well aware of this point. Wherever you go, don’t forget that you are a practitioner of the religion, a representative of our Teacher in following the religion and proclaiming it through your practice. This doesn’t mean that you have to teach the public to understand the Dhamma. Even the practices you follow rightly are a visible example that can make them feel conviction in the religion from what they see. Even more so when you can explain the Dhamma correctly in line with the principles of the practice following the teachings of the Buddha: This is all the more the right and proper proclamation of the religion for good people to hold to in their hearts. The religion will come to flourish more and more in the hearts of Buddhists. Wherever you go, wherever you stay, don’t forget the basic principles — virtue, concentration, and discernment — which are the basic principles of our work as contemplative. These are the essential principles of each monk’s work. This is where we become ‘sons of the Sakyan (sakya-putta), of the victorious Buddha,’ disciples of the Tathagata, and not when we simply shave our heads and don the yellow robe. That’s something anyone can do and isn’t important. What’s important is behaving in line with our duties. Virtue. We should be careful to maintain our precepts so that they aren’t broken or stained. We should be careful, using mindfulness and discernment in our every activity. Whatever else may get broken, don’t let your precepts get broken, for they are the invaluable treasure of your status as a monk, something on which you can truly stake your life. Concentration. If it hasn’t yet arisen, try to train the heart and bring it under control, coming down hard on its unruliness caused by the power of defilement, so that you can have it in hand in your efforts with the practice. Use mindfulness and discernment to block its recklessness so that it can settle down in peace and quiet. This is our samadhi treasure as monks. Discernment is intelligence and ingenuity. Discernment is of use in all places at all times. Both in your internal and in your external activities, always make use of your discernment. Especially in your internal activities, when you’re investigating the various kinds of defilements and mental effluents, discernment becomes especially important. Discernment and mindfulness shouldn’t be separated. They have to perform their duties together. Mindfulness is what keeps watch over the work discernment is doing. Whenever mindfulness lapses, that work won’t accomplish its full aims. For this reason, mindfulness is a necessary quality that must always be kept fastened on your work. These things are our work as contemplatives. Remember them and always take them to heart. Don’t be apathetic, or you’ll become a shameless monk, callous to the fact that the world is bowing down to you at all times. Now that the Rains Retreat is over, we’ll each go our separate ways in line with duty and necessity and the laws of inconstancy, stress, and not-self. These are things we can’t prevent, because they are big matters, the way of nature. Even I myself: I’m not sure how much longer I’ll be able to stay with you all, because I lie under the law of inconstancy, too. So while we are still living together, I want you to be intent on training yourselves with your full hearts, in keeping with the fact that you’ve come to study, to train yourselves, and to practice. The word ‘discernment,’ which I mentioned a moment ago, means to investigate and unravel the various factors that become involved with us within and without. (And here I have to ask forgiveness of the men and women interested in the Dhamma who fall under the condition I’m about to discuss. Please reflect on it in all fairness.) The body: Usually it’s the body of the opposite sex. As the Dhamma says, there is no sight that’s a greater enemy to the state of a contemplative than the sight of the opposite sex. The same holds true for the voice, the smell, the taste, and the touch of the opposite sex. These are the foremost dangers that face contemplatives, so we have to show greater care and restraint toward these things than toward anything else. Mindfulness and discernment have to unravel these important points more than they have to deal with any other work. The body. We should analyze it with our discernment so as to see it clearly. The words ‘the body of a woman’ or ‘the body of a man’ are simply names given in line with convention. Actually, it’s not a woman or a man. It’s simply an ordinary body just like ours, covered all over with skin. If we look inside, there’s flesh, tendons, and bones. It, like us, is all full of filthy and repulsive things. There’s no part that’s basically any different from our own body. There’s simply the label in our mind that says ‘woman’ or ‘man.’ This word ‘woman’ or ‘man’ is engraved deeply within the heart by the heart’s own suppositions, even though it’s not a truth, and is simply a supposition. The same with the voice: It’s just an ordinary sound, and yet we label it the voice of the opposite sex and so it stabs deep into the heart — especially for those of us who are ordained — and goes clear through, to the point where we forget ourselves. The heart gets cut at the stem, even though we continue to live. The stem of the heart is torn, rotten, and putrid, and yet we don’t die. Instead, we listen with pleasure to the song of our heart’s being cut at the stem, without ever wearying of it or having enough. The smell: It’s an ordinary smell, just like ours, because it’s the smell of a person. Even if we bring perfumes and scents from the realms of the devas and Brahmas to rub down that body, the smell is the smell of those things, not the smell of a woman or man, not the least little bit. So analyze this and make careful distinctions. The taste is simply the touch. The touch of that body is no different from one part of our own body touching another part. Each of the parts is just earth, water, wind, and fire, just like ours. We can’t see that there’s any difference. So we have to investigate clearly like this and then make comparisons, comparing the sight, sound, smell, taste, and touch of the woman or man with our own sight, sound, smell, taste, and touch. There’s no difference in terms of the principles of nature and of the truth, aside from the mind’s conferring titles in line with its thoughts. For this reason, we must use discernment to unravel things. Don’t let suppositions of any kind that will be your enemies infiltrate or destroy your heart. Shake them off using discernment, which is a truth, coming down to the truth that these things are just sights, just sounds, just smells, just tastes, just tactile sensations, all of which pass by and disappear like other things. This is without a doubt the right way to contemplate that can gradually uproot our attachments and misconceptions concerning these matters. Whatever object you may investigate in the world, it’s full of inconstancy, stress, and lack-of-self. There’s nothing lasting to be found. All things depend on one thing or another, and then fall apart. Whatever the object: If it exists in the world, it has to fall apart. If it doesn’t fall apart, we will. If it doesn’t break up, we’ll break up. If it doesn’t leave, we’ll leave — because this world is full of leaving and separation through the principles of nature. So investigate in this way with discernment to see clearly before these things leave us or we leave them, and then let them go in line with their truth. When we can do this, the mind will be at its ease. Here we’ve been talking about discernment on the level of investigating sights, sounds, smells, tastes, and tactile sensations. Whether within or without, on the blatant or the subtle level, this is how all of these things are investigated. Concentration I’ve already explained to some extent. Concentration refers to the stability and solidity of the heart, beginning with its small moments of stillness and peace, all the way up to the refined and stable levels of stillness and peace. If the mind isn’t trained, isn’t improved, isn’t forced with various tactics backed up by mindfulness, discernment, conviction, and persistence, it won’t be able to attain peace till its dying day. It will die in vain. It will die restless and confused, straying off to 108 different preoccupations. It won’t have any mindfulness or self-awareness. It will die without any principles or standards to hold to. It will die just as a kite whose string is cut when it’s up in the air floats wherever the wind blows. Even while it’s still living, it lives without any principles or standards, because of its absent-mindedness and heedlessness, its lack of any sense of reason for it to follow. It lives simply drifting. If we live simply drifting, without any good principles to hold to, then when we go, we’ll have to go simply drifting. What purpose will it serve? What goodness and certainty can we have for our destination? So as long as we’re alive and aware as we currently are, we should build certainty for ourselves in our hearts by being strong and unflinching in matters that are of solid worth. Then we can be certain of ourselves both as we live and when we die. We won’t be upset or affected by life or death, by being separated from other beings or our own bodies — something we all have to meet with, because these are things lying within us all. It’s not the case that discernment arises automatically on the heels of concentration when the mind has been centered. It has to be exercised and trained to think, explore, and investigate. Only then will discernment arise, with concentration as its support. Concentration on its own can’t turn into discernment. It has to remain as concentration. If we don’t use discernment to investigate, concentration simply makes the mind refreshed and calm, content with its preoccupation in tranquillity, not hungering to think here or there, not confused or straying — because once the mind is still, it’s calm and refreshed with the Dhamma in line with the level of its stillness. We then take the mind that has been refreshed by tranquillity and use it with discernment to investigate and unravel various things, none of which in this world lie over and beyond inconstancy, stress, and not-self. All things are filled with these same conditions, so use discernment to contemplate — from whatever angle most suits your temperament — by investigating these things with interest, with the desire really to know and see them as they truly are. Don’t simply investigate without any intention or mindfulness in control. In particular, the theme of unattractiveness: This is a good, a very good cure for the mind obsessed with lust and passion. However strong the lust, that’s how strongly you should investigate unattractiveness until you can see your own body and that of others throughout the world as a cemetery of fresh corpses. Lust won’t have a chance to flare up when discernment has penetrated to the knowledge that the body is filled with repulsiveness. Who would feel lust for repulsiveness? Who would feel lust for things with no beauty? For things that are disgusting? This is one form of the medicine of unattractiveness, one of the prime medicines for curing the disease of lust and craving. Once you’ve made a really full investigation, make the mind grow still in a restricted range. Once the mind has investigated unattractiveness many, many times, to the point where it becomes proficient, adept at contemplating external bodies as well as the internal body, able to visualize things in whatever way you want, then the mind will converge to the level of unattractiveness within itself and see the harm of the pictures of unattractiveness it paints as being one form of illusion. It will then let go of both sides: both the side of unattractiveness and the side of attractiveness. Both attractiveness and unattractiveness are labels coupled with the affairs of lust. Once we have investigated and fully understood both sides, the word ‘attractive’ will dissolve and no longer have meaning. The word ‘unattractive’ will dissolve and no longer have meaning. That which gives the meaning of ‘attractive’ and ‘unattractive’ is the mind or, in other words, sa??a. We are now wise to sa??a as being what labels things. We see the harm of this labeling, and so it will no longer be able to go out interpreting in such a way as to make the mind grasp and be attached again. When this is the case, the mind lets go of both attractiveness and unattractiveness — or of beauty and ugliness — by seeing that they are simply dolls for training the mind and discernment as long as the mind is still attached to them, and the discernment for investigating to uproot them is not yet proficient enough. When the mind is proficient and realizes the causes and effects of both sides — both attractiveness and unattractiveness — it can at the same time turn around to know its own labeling that goes out to dress this thing up as attractive and that as unattractive. When it knows this labeling clearly, the labeling disbands. The mind can see its harm, in that this labeling is the culprit. The unattractive object isn’t the culprit. The attractive object isn’t the culprit. Instead, the labeling that says ‘attractive’ and ‘unattractive’ is the culprit deceiving us and making us become attached. This is where things start coming inward. Our investigation comes inward like this and lets go, step by step. …ptg .看重确定要买的前提，联系看图，非诚勿扰

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摘要：《Things as They Are》是由泰国著名佛教大师Maha Boowa所著的一部书籍，内容深入探讨了生命、感知、存在和觉悟的哲学议题。通过丰富的个人经验和深刻的修行体悟，Maha Boowa向读者展示了从佛教教义出发理解生活的方式。书中强调了“事物如其本来”的重要性，即所有现象无论是好是坏，都是暂时存在的，都是缘起的结果。因此，书中的核心思想鼓励读者从内心去觉察生活中的每一瞬，超越执着与偏见，达到心灵的清净与自由。整本书语言简练而深邃，深入浅出地解析了生活中那些常被忽视的精神维度。本文将从四个主要方面展开，详细探讨《Things as They Are》的核心思想，分别从作者的哲学观点、书中的修行实践、生活中的觉悟体验以及如何通过这些思想指导实际生活四个方面进行详细解读。

1、Maha Boowa的哲学观点

《Things as They Are》中的哲学观点根植于佛教的基本教义，尤其是缘起法和无常观念。Maha Boowa强调，所有事物的存在都不是孤立的，它们是因缘而生、因缘而灭。每一个现象的产生都有其背后的原因，而这些原因本身也会随着时间和环境的变化而改变。因此，生活中的一切都在不断变化之中，没有什么是固定不变的。这一观点挑战了许多人的常规思维，因为我们常常试图在混乱的世界中寻找稳定和确定的东西。

通过这一哲学观念，Maha Boowa试图帮助读者打破固有的执念和认知偏差。执着于某一事物、某一情感或某一状态，实际上是我们心灵的枷锁。在书中，作者倡导通过深刻的内省和冥想来观察这些“事物如其本来”的状态，从而理解它们的无常和虚幻。这种理解不仅能够帮助我们释放内心的痛苦，还能为我们带来更为深远的觉悟。

在这一方面，Maha Boowa不仅是在讲解理论，更是在传达一种实践的智慧。他认为，哲学的思考不应仅仅停留在抽象的层面，而是要转化为每个人日常生活中的觉察与行动。通过觉察我们生活中的每一个瞬间，放下心中的执着，我们能够逐渐走向内心的清净与平和。

2、书中的修行实践

《Things as They Are》不仅仅是一本哲学著作，它还是一本关于修行的实践指南。Maha Boowa在书中详细阐述了他在修行过程中所经历的体验与教训。他认为，修行并不是一种抽象的理念，而是通过每天的实践和反思，逐渐实现心灵的净化与觉悟。修行的核心在于“观察”与“觉知”，即对自己内心的感受和外界的变化保持高度的敏感。

书中提到的修行方法包括冥想、禅修以及日常的自我反省。通过冥想，修行者可以让自己的心智变得更加清明，从而能够超越常人的杂念和执着。禅修则是让人更深入地感知自身的情感、思想和身体的变化，以达到一种更高的觉察状态。作者认为，修行不仅仅是在静止的状态下进行，更应该是在动态的生活中持续实践，通过生活中的每一件小事来磨砺自己。

此外，Maha Boowa还强调了内省的重要性。在修行过程中，个人的内心世界是最重要的修行场所。通过不断地自我审视，我们可以发现自己内心的无知和执着，从而进一步放下这些束缚。修行的最终目标不是追求某种外在的成就，而是达到内心的平和与自由。

3、生活中的觉悟体验

在《Things as They Are》中，Maha Boowa不仅讲解了理论和修行方法，还分享了自己在日常生活中的觉悟体验。他认为，生活中的每一刻都充满了觉悟的机会，只要我们能够保持清醒的心态，就能在繁忙的日常事务中找到宁静与智慧。

书中有一部分专门讲述了如何在日常生活中实践觉悟。Maha Boowa指出，很多人误以为修行只是在禅修或冥想时才能发生，然而真正的觉悟是在每一刻的生活中进行的。无论是与他人交往，还是面对工作压力，我们都可以通过提升觉知来减少内心的焦虑和困扰。作者提倡的生活态度是：无论在任何情况下，都要保持心态的平和与清醒，认识到事物的无常与短暂。

这种生活中的觉悟并不意味着我们要逃避现实，或者放弃对世界的关注。相反，它强调的是如何在充满变动和挑战的世界中，保持内心的稳定和清明。Maha Boowa提醒我们，生活的每一刻都是对我们修行的考验，而我们要做的就是在这些考验中，不断提升自己对事物本质的理解。

4、如何将这些思想应用到实际生活

《Things as They Are》不仅是一本理论性很强的著作，它的价值还在于将佛教思想与现代生活相结合，提供了一种实际可行的生活指南。Maha Boowa在书中鼓励读者，将书中的智慧应用到日常生活的方方面面，从而改变自己的人生轨迹。

首先，书中提到的“事物如其本来”的理念，可以帮助我们放下对外部世界的过度执着。我们常常被外在的物质、权力或成功所困扰，而忽视了内心的宁静。通过认识到这些外在的事物都是暂时的、无常的，我们能够将更多的注意力集中在自身的成长和觉悟上。

其次，作者提到的修行方法，尤其是冥想和禅修，可以成为我们日常生活中自我修炼的重要工具。通过定期冥想，我们能够提高自我觉察的能力，减少内心的冲突与焦虑。此外，日常的自我反省和反思，也能够帮助我们更好地认识自己，从而做出更明智的决策。

最后，生活中的觉悟体验教我们如何面对人生的挑战。无论是顺境还是逆境，我们都应该保持一颗清净的心，学会从每一件小事中获得智慧和成长。通过这种态度的转变，我们不仅能够提升个人的精神境界，也能够在日常生活中找到更多的意义和满足。

总结：

通过《Things as They Are》，Maha Boowa向我们展示了一个超越物质世界的心灵世界。在这个世界里，所有的事物都是无常的，都是因缘而生、因缘而灭的。因此，真正的智慧在于超越对事物的执着，看到事物的本质。这本书不仅是哲学的探讨，更是修行实践的指南，帮助读者在日常生活中找到内心的宁静与自由。

最后，我们也应当意识到，觉悟并非一蹴而就的过程，它需要通过长期的修行和不断的自我反省来实现。通过《Things as They Are》的阅读和思考，我们可以获得一种更为深刻的生活理解，并在此基础上提升自我，实现真正的内心自由。

本文由nayona.cn整理

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