Attainment of Sukha with Sukha 《以樂證得樂》

Another thing I want to share with all of you: Nowadays teachers in many countries, in many centres teaching the Dhamma, instruct the meditators to pay attention to the pain arising in the body and to observe it, labelling it as ‘pain... pain...pain’. I believe all of you have practised this way in the past. I have also practised in this way. I tried until I overcame the pain.
另外，我有一點想與大家分享。現今世界各地，有不少的導師在許多國家的禪修中心教導法；指導禪修者，去注意與觀察他們體內產生的各種痛苦的覺受，並將之標示為~痛苦、痛苦、痛苦。我相信，你們也經歷過類似的修行方法。我本人也是透過這方法修行，直到克服了那種痛苦。

Once, the Prince Bodhirājakumāra approached the Buddha. The prince explained his view of sukha (happiness) to the Buddha. Do you want to hear his words in Pāḷi? ‘Mayhaṃ kho, bhante, evaṃ hoti: Na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ’ – ‘Lord, I have this point of view: We cannot attain sukha (happiness) by means of sukha. We can attain sukha only by means of dukkha.’ This was Prince Bodhirājakumāra’s point of view.
有一次，菩提王子拜訪了佛陀，並向佛陀說他對於「樂」的理解：「尊者，我有這樣的一個觀點：不能以樂證得樂，只能以苦證得樂」。菩提王子如此闡述了他的觀點。

Do you agree with his words? What is your point of view? I think you are thinking that this is a very strange talk. Yes, I want to take something strange and make it ‘un-strange’. I want to make what appears strange become simple and familiar to you. I want some of the strange points of view which you hold in your mind to be rectified by your hearing of this Dhamma.
諸位認同他的話嗎？你的觀點是什麼？我想諸位會認為這場開示很怪異。是的，我想令一些怪異的不再以為異。 同時，我希望諸位心中一些怪異的觀點，也可以透過聽聞此法而導正過來。

For a long time, maybe throughout our whole life, the way we have practised meditation has accumulated dukkha instead of sukha for us. Now this was the point of view of Bodhirājakumāra. When he expressed his point of view to the Buddha, what did the Buddha say? He said, ‘Mayhampi kho, Rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban.’ What does it mean? It means, ‘When I was still a bodhisatta, I had the same point of view as you have – that we can attain sukha only by means of dukkha, and we can’t attain sukha by means of sukha.’ This was the point of view of the unenlightened bodhisatta, which was the same as Bodhirājakumāra’s point of view. But the Buddha continued to explain the understanding He had acquired through the attainment of Buddhahood. As an unenlightened bodhisatta, he thought that he couldn’t attain sukha by means of sukha. He thought he could attain sukha only by means of dukkha. That was why he engaged in austerity practices for six years. He thought he could attain sukha by means of dukkha.
或許在很長，甚至一輩子的時間內，我們禪修的方式使得我們累積了許多痛苦而非喜樂。這就是菩提王子的觀點。 當他表述了這段想法後，佛陀怎麼說？佛陀說道：「當我還是一位菩薩時，我也持有同樣的觀點；不能以樂證得樂，只能以苦證得樂。」這是未證悟的菩薩之觀點，與菩提王子的一樣。 然而佛陀進一步解釋，當他成佛時他有了新的理解。當他還是未證悟的菩薩時，他認為不能以樂證得樂，只能透過苦才能證得樂境，因此他進行了長達六年的苦行。

Bodhirājakumāra’s view was that we cannot attain sukha with sukha. What did he mean? What was his point of view in saying, ‘We can’t attain sukha by means of sukha’? The sukha he refers to is kāma sukha, sensual happiness. Bodhirājakumāra meant that sensual happiness cannot be the means to attain supramundane Path Knowledge and Fruition Knowledge, which is real happiness.
菩提王子的知見是：我們不能以樂證得樂。他到底是什麼意思呢？是什麼樣的觀點使他說：「不能以樂證得樂」？ 王子所指的「樂」是「欲樂」（kāma sukha）。菩提王子所指的是：感官之樂，無法帶領人們證得出世間的道智和果智~真正的喜樂。

The bodhisatta had held the same view. But in becoming a Fully Enlightened Buddha, His understanding was transformed. The point of view of the Enlightened One was that, first, it is indeed true that sensual pleasure cannot be the means to Magga Sukha and Phala Sukha, the happiness of Path and Fruition. Secondly, it is likewise true that severe austerity practice is not the way to such supramundane sukha. Thirdly, however, by means of jhāna sukha, the pleasure and happiness of absorption concentration, one can indeed attain Magga Sukha and Phala Sukha. Such was the vision of the Fully Enlightened Buddha. Hence, the point of view of the bodhisatta and the vision of the Buddha were completely different.
我們的菩薩也曾經持有同樣的觀點，然而當他證悟成佛後，他有了全新的理解。世尊的觀點如下：首先，感官之樂確實不能通往道樂（Magga Sukha）與果樂（Phala Sukha）~道智與果智的喜樂。其次，苦行也同樣無法帶領我們達到這種出世間的喜樂。第三，透過禪樂（jhānasukha），即禪那的喜樂，我們確實能證得道果之樂。這就是佛陀所持有的觀點，顯示了佛與菩薩在見上的差異。

Nowadays, in my own case and in the case of all of you too, we have practised many different meditation methods. Sometimes, or even many times, we have spent our sitting time with our attention completely engrossed in severe physical pain. Right? This is practising with dukkha. Do you think you can attain sukha that way? This is something we need to avoid.
現在，取我與諸位為例，我們都修習過許多不同的禪法。有時，乃至很多時候，我們久坐不起，心神專注地，歷經著身體上劇烈的疼痛，不是嗎？這是以苦來修。那麼你認為你可以由此獲得喜樂了嗎？這是我們要避免的。

The Buddha taught the Middle Way, the Majjhima Paṭipadā. It avoids the extreme of kāmasukhallikānuyoga (indulgence in sensual pleasures) on the one hand and the extreme of attakilamathānuyoga (self-mortification) on the other. These are two undesirable and unbeneficial extremes. We need to avoid them.
佛陀教導中道：一方面是避免沉溺於欲樂享受，另一方 面則是避免從事自我折磨。這兩種是不可喜而且無所利益的極端，都是我們要避免的。

Now you see that the point of view of the bodhisatta was completely different from the point of view of the Buddha. One who is fully enlightened and one who is not enlightened, how can they have the same point of view?
如此，你們可以看出，佛陀的觀點和菩薩的觀點迥然不同。一者已經圓滿覺悟，一者還沒有證悟；兩者怎麼可能具有同樣的觀點？

Your point of view now as an ordinary person is one thing, but your point of view when you become a Noble One will be something else. Don’t you want to see these changes? This is very important! Your point of view as an ordinary person is one thing, but your point of view as a Noble One will be something else altogether. Dhamma changes you. Dhamma improves you. Dhamma transforms you into another person. You were born with an old heart. When you become a Noble One, your heart will be otherwise. You will be a newly born person with an old body but with a new heart. Is it good? Very good!
身為凡夫時，你的觀點是一回事；但是，如果你成為聖者時，又是另外一回事了。你們不想見到這些改變嗎？這是很重要的。身為凡夫和成為聖者時的觀點，全然是兩回事。 法能夠改變你，讓你增上；法令你改頭換面，你的心得以蛻變而迥然不同。你是以舊有的心識來投生的，但成為聖者後的心智是全然不同了；你將是煥然一新的人，肉體雖依舊不變，心智結構卻是煥然一新，而成為一個全新的人。這樣好嗎？很好！

Your point of view will change at that time. Dhamma is the power that can change you. Dhamma is so powerful! But you must know the true Dhamma, not some counterfeit Dhamma. What did the Buddha say? ‘As long as counterfeit gold doesn’t appear in the world, genuine gold will remain in the world. When counterfeit gold appears in the world, then genuine gold will disappear from the world. In the same way, the true Dhamma will not disappear as long as a counterfeit of the true Dhamma has not arisen in the world. But when counterfeit dhamma appears in the world, the true Dhamma will disappear.’
那時候，你的觀點會改變。法是令你改變的力量，法的力量如此之大，能夠帶給你們這種變化，但是你必須認識正法，而非虛偽不實的相似之法。佛陀如此說：「只要偽金不出現，真金仍可存在於世；一旦偽金出現於世，真金將會從世上消失。同樣地，只要相似之法不出於世，正法將不會消失；但是相似之法 一旦現於世間，正法將會消失。」

One day this world will be destroyed. The destruction of worlds occurs sometimes by water, sometimes by fire, sometimes by wind. Water, fire, and wind are so powerful that they can destroy the entire mass of this world. But even though water, fire, and wind are so powerful that they can destroy this world, they can’t destroy the teachings of the Buddha. According to the Buddha, only a ‘useless person’ – in Pāḷi, moghapurisa – can effect the destruction of the teachings of the Buddha. By the term ‘useless person’, or moghapurisa, the Buddha didn’t mean any lay devotee. By ‘moghapurisa’ the Buddha meant bhikkhus who don’t speak the truth, who teach counterfeit Dhamma. It is bhikkhus of this sort who will destroy the teachings of the Buddha. No one can destroy the Dhamma except those who are ordained, because it is they who are responsible for imparting the Dhamma. If they fail to impart the true Dhamma, they will end up destroying the teachings of the Buddha.
這世間終有敗壞的一天，世間的壞滅，有時起因為水、 有時起於火、或風。水、火和風的力量，大到足以摧毀這個世間。然而，它們無法摧毀佛陀的教法。根據佛陀所言：「唯有愚癡無用之人，才得以壞滅佛陀的教法。」佛所謂 的「無用之人」（moghapurisa）並非指在家人，佛陀所指的「愚癡無用之人」即是那些，沒有講出實相，教導相似之法的比庫們，他們毀壞了佛所教導的正法。沒有人可以敗壞正法，除了那些出家人，因為他們被賦予弘揚佛法的責任，如果沒有弘揚正法，他們終究會敗壞佛陀的教法。

In the same way, if you don’t know the true Dhamma, you will spread whatever teachings you know and whatever you consider to be true. You yourself will be involved in spreading untrue teachings, and so you too will be involved in destroying the teachings of the Buddha. That is why you all should know the true Dhamma, not counterfeit dhamma.
同樣地，若不認識正法，你就會散佈各式各樣所知所見，自以為是真實的教法，那你自己將牽涉於不真實教法的散播，你也將成為敗壞佛陀教法的人。那就是為什麼你們都應當學習正法，不是虛偽不實的相似之法。

Now I am sharing the true Dhamma with all of you, but as I have said, I am brave enough to invite all of you to check what I have shared and compare it with the teachings of the Buddha. Please accept it only when you see that it agrees with the Buddha’s teaching.
 現在，我正在與各位分享正法，然而，如同我所說的， 我勇敢的邀請諸位，來檢視我所分享的法義，將之與佛陀所教導的進行比對。請你，只有在確認我所說的無異於佛陀的教導時，才接受它。

Source:（待續）
EXPECTATION DERIVED FROM ONE’S OWN POINT OF VIEW-4A
[主觀與期待]
Ven. Revata尊者 雷瓦達
Photo credited to bro. scott