2013年5月8日 星期三

禪學述原(二)


THIS IS A delicious evening, when the whole body is one sense, and imbibes delight through every pore. I go and come with a strange liberty in Nature, a part of herself. As I walk along the stony shore of the pond in my shirt-sleeves, though it is cool as well as cloudy and windy, and I see nothing special to attract me, all the elements are unusually congenial to me. The bullfrogs trump to usher in the night, and the note of the whip-poor-will is borne on the rippling wind from over the water. Sympathy with the fluttering alder and poplar leaves almost takes away my breath; yet, like the lake, my serenity is rippled but not ruffled. These small waves raised by the evening wind are as remote from storm as the smooth reflecting surface. Though it is now dark, the wind still blows and roars in the wood, the waves still dash, and some creatures lull the rest with their notes. The repose is never complete. The wildest animals do not repose, but seek their prey now; the fox, and skunk, and rabbit, now roam the fields and woods without fear. They are Nature's watchmen — links which connect the days of animated life.



三年多前我讀到這裡時寫了一篇<禪學述原>。之後我繼續研讀《清淨道論》,對於禪定的境界有較多的認識。南傳佛教對’定‘的分類雖有多種,但主要還是以四禪來分;初禪至少應具備五支(成分):尋,伺,喜,樂,心一境性。(applied thought, sustained thought, happiness, bliss and unification of mind.)二禪無尋無伺,三禪離喜,四禪斷樂。也有將無尋唯伺的狀態視為二禪的,如此則成五禪。依梭羅此段的描述,已在二禪無尋唯伺的境界。

然而,這段文字令我重新感興趣的地方在於,梭羅提到,野生動物藉著低吟聲哄自己入睡。安眠卻永不完全。最野的動物並不安眠,而是在此刻尋找獵物。(..., and some creatures lull the rest with their notes. The repose is never complete. The wildest animals do not repose, but seek their prey now;...) 陳冠學的《田園之秋》也曾提到,公雞從不睡覺。過去我一直不懂睡眠為何是習定的障礙,因為我一直將禪定狀態視為佛教徒對睡眠或動物冬眠狀態的想像;譬如,慈祥的人總能睡得安穩,就好像將慈心當作業處修行的人一樣。實際上,南傳佛法所述禪定境界的差別以及種種說明,多是經驗之談,純粹的想像或理論並不多。



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  1. http://www.fileden.com/files/2007/4/5/958224/My%20Music/if%20i%20opened_chian%20hui.mp3

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