何謂“開悟”？對“開悟”的常見誤解（雙語開示）

【一】 何謂“開悟”？ What is enlightenment?

　　開悟是佛子開啟對出離輪回之路的領悟，是對固有觀念的舍離，是對生命的正確認識，是正確生命觀的建立。開悟之人，不僅知無明苦逼、因果輪回等一切有為法皆非究竟，認識到萬法本體皆是空性，認識到生命的本性即是佛性，確定實相般若是出離三界的正法大道。并且能夠開始體驗和現(xiàn)證。這是真正破除無明、切入佛道的開端。

　　Enlightenment specially refers to one’s comprehension about how to get out of Samsara. Furthermore, it also refers to his rejection of all worldly ideas and concepts, as well as his right cognition and proper outlook on life and the universe. When one achieves enlightenment, he will not only realize that all the sufferings of sentient beings come from Avidya--the ignorance about life and the law of Karma, and that Samsara can be surpassed and transcended, he will also learn that the nature of all existent is Sunyata--emptiness, and that the nature of life is the Buddha nature. What’s more, he will be convinced that Prajna is the only right way to get out of Samsara. Therefore, he will try every means to practice and prove what he has realized. This is the how he begins to eliminate Avidya and tread on the right path of Buddhahood attainment.

　　所以什么是開悟？首先是開啟般若智慧，知一切法本空，了知回歸本有佛性是成就佛道之根本途徑。真正開悟的時候，你會一下子醒悟到自己完全是活在顛倒夢想之中，發(fā)現(xiàn)原來大家全錯了，過去所有的觀念和想法都是偏見。開悟，是生命真正的覺醒，是一個生命邁向最高境界的開端。

　　What does enlightenment actually mean? Firstly, enlightenment refers to Prajna wisdom, through which one shall know that Sunyata—emptiness is the nature of all existent and that returning to our Buddha nature is the only right way for attaining Buddhahood. When one is enlightened, he will suddenly realize that he has been living in a completely misguided world, and all his former ideas and concepts are wrong and prejudiced. Enlightenment is the awakening and sublimation of life, which shall lead us to the highest and most honorable life form.

【二】對“開悟”的常見誤解 A common misunderstanding of the "enlightenment"

　　常有人問及什么是開悟，網(wǎng)上也有各種各樣關于開悟的說法。那么什么是真正的開悟呢？我們首先應該給“開悟”這個概念做個基本的定性。

　　I Some Common Misunderstandings about Enlightenment:

　　“What’s enlightenment?” This is a most commonly asked question of all Buddhists，which is also hotly discussed online. Let’s, first of all, give a basic definition about “enlightenment”。

　　有些人把明白了一個世間為人處世或技術(shù)學問的道理，比如弄懂一個物理定律，明白某種營銷方法，領悟什么是行善積德等等，當做開悟。也有人把修煉出某種禪像或神通稱作開悟。有些佛弟子在念佛、打坐等修行過程中，感受到自己的氣脈通達，或者見到空中的佛菩薩形象，或者聽到空中有人指點自己修行，或者感覺通過修行內(nèi)心相對清靜，思維更加敏捷，乃至法喜充滿，以為就是開悟了。

　　Many people regard a special feeling or experience as a kind of enlightenment. For example, some people mastered a principle of interaction with other people; some understood a technical problem, such as a physical law or an efficient way of sales and promotion; some learned why and how to do good deeds; some had special feelings or mastered some kind of supernatural power; Some felt the energy force inside their body was flowing more smoothly when they were meditating or chanting sutras; some saw a Buddha or a Bodhisattva in the sky, giving some kind of instructions on their practice; some began to think more acutely and accurately, even enjoying deeper inner peace and happiness………

　　其實這些都不能稱作開悟。真正的開悟，是指一個人找到了出離輪回成就佛道的途徑，是超凡入圣的大事。也就是說，所謂“開悟”是對成就佛道而言的。

　　Many people take such feelings or experiences as enlightenment. However, these are not true enlightenment. True enlightenment means that one has found the right way of how to get out of Samsara and attain Buddhahood. Enlightenment is a big event for all sentient beings to transcend worldliness and attain sainthood. In other words, the word enlightenment is specially used for Buddhahood attainment.

【三】開悟的引導　The Right Guidance to Enlightenment

　　開悟的具體引導方法可以多種多樣，但原則一定是令自己的“心”停歇下來，以照見萬法本性（即“空性”），并領悟我們自己的生命本性（即“佛性”）。了知生心著相就會使人迷失，就會只見外相，不見本性，而離心離相才能見本性。了知依于佛性才能去除無明習氣，得入清凈、自在、解脫的快樂境界。

　　There are diversified ways of enlightenment guidance. In principle, however, we need to stop all our thoughts and illusions by keeping our heart still and empty, thus perceiving the nature of all existent, which is Sunyata, emptiness. At the same time, we can also perceive the nature of our life, which is also called the Buddha nature. We shall be convinced that any thoughts or movement of our heart shall make us lost, seeing only outside appearances and phenomenon instead of the real nature and the true self. Only by keeping our heart still and stopping the use of our six senses can we perceive the true self, or the Buddha nature. Only by returning to our Buddha nature can we get rid of Avidya, our ignorance and prejudice about life and the universe, and finally enter the uncontaminated, unfettered, happy and peaceful state of life.

　　這里所謂的“心”，是指我們妄念不止的凡夫心、眾生心、分別心，包括心靈的思考活動和能夠支持心靈思考的各種概念、觀念，以及隨之而來的情緒等。

　　這個過程也可以稱之為“歸零”，也就是令我們這個心意識歸零。“歸零”就是不再分別，不再造作，就是停歇。那是清凈、無染的狀態(tài)，在這種狀態(tài)下就可以見本性了。

　　The so-called heart here refers to the ceaseless mind of the ordinary people, which keeps thinking, judging, differentiating, reasoning and inferring, forming different ideas, concepts and emotions, etc.。 Returning to our Buddha nature is a process of “zero clearing”， which means keeping our mind empty by stopping all the thinking, judging, reasoning, differentiating and inferring. Thus, our heart shall return to a state of tranquility, peacefulness and emptiness, completely free from any worldly contaminations.

　　比如：六祖大師引化惠明時說：不思善不思惡，這就是你的本來面目。于是惠明當下便開悟見性。你也可以找到讓時間停歇，讓空間的感受在心中消失，或者被突然棒喝后那一剎那的心靈空白，等等狀態(tài)。如果你找到了，現(xiàn)在不妨就可以借著我的話，就這樣感受下去。

　　Hui Neng, the Sixth Patriarch of the Zen Sect, tried to enlighten his disciple Hui Ming by saying, “When you stop thinking good or bad, you shall see your original self nature”whereupon Hui Ming was instantly enlightened. There are many ways leading to enlightenment. For example, you may try to feel the state where time stops and everything disappears. You can also feel the emptiness of your mind when you are suddenly struck. If you find the state, you might as well keep the state as long as you can.

　　當然，最好是能找到一個悟道的善知識，熏習一段時間，那會更容易一些。

　　總之，心靈一旦停歇下來就能見本性。過去是只見外相，并執(zhí)著于外相的，現(xiàn)在轉(zhuǎn)為既見外相又見本性。這就讓我們不得不重新認識我們的生命和這個大千世界了。于是，我們確定了什么是自性、佛性、法身；確定了什么是真如，什么是一真法界。

　　Doubtlessly, the best way to achieve enlightenment is to find an enlightened venerable master, studying and practicing with him for some time. As long as our heart returns to emptiness, we shall see our Buddha nature. Before being enlightened, we only see the outside phenomenon and are attached to them. After being enlightened, we shall see not only the outside phenomenon, but also the original Buddha nature. We shall reconsider our life and recognize the universe, thus we shall be convinced what the self-nature, or the Buddha nature, or the Dharmakaya, or the Tathagata-garbha or the One-True Dharma Realm really is.

　　這個由執(zhí)迷于外事外相，轉(zhuǎn)入照見本性，開始重新認識生命和世界的過程，就是“開悟”。這是心靈的體驗過程。需要大腦配合，腦的活動會影響或干擾見性的過程。但見性的過程不是用腦來完成的，見性本身和腦的功能沒有關系。說穿了，所謂輪回就是錯用了心，用了不該用的心，而開悟就是找到如何不用心，并由此而走向覺悟的過程。修行和悟道就是這樣。你要用一點時間去悟，去做這件事，其實它也和世間很多事一樣，要用時間去做，才會有收獲，才會有結(jié)果。

　　Enlightenment is the process of our recognition of life and the universe, starting from abandoning our attachment to the outside phenomenon to seeing our Buddha nature, thus forming our completely new outlook on life and the universe. The whole process needs our mind to cooperate. Enlightenment doesn’t rely on our mind, because it has nothing to do with the functions of our mind. The activities of our mind can only influence or interfere with the process of enlightenment. We’re attached to Samsara, simply because we use our mind in the wrong way. To achieve enlightenment, we should stop using our mind. Just like doing everything else, achieving enlightenment needs us to keep practicing, because practice makes perfect and practice shall bring us finally achievement.

【四】破三關　Three Stages Toward Buddhahood Attainment

　　一個人從悟道到成就，一般要經(jīng)過三個階段。也有稱為破三觀。即破初關、破重關、破牢關。這也是從開悟、入道修行至成佛的全過程。

　　To attain Buddhahood, we need to go through three stages or three passes: achieving enlightenment, reinforcing practice and attaining Buddhahood.

　　能夠開悟見性，這也稱為“破初關”。這一步，需將大千世界、身體及心靈世界，一霎那一切化空，清凈保持，即定慧具足，這樣便可以親見自他萬法本性，這也是佛性，真如。

　　Achieving enlightenment is the first stage or the first pass. At this stage, one needs to instantly melt his inner world and the outside Dharma realm into emptiness, whereupon entering the clean and clear state of heart, which is completely free from any worldly concepts, judges, inferences and differentiations. Thus, we can see the nature of everything and everyone, which is the Buddha nature or the Dharmata.

　　修行人開悟見性是成就佛道最重要的一關，如同迷人找到回家的路，而且這是一條明亮的，寬廣的，筆直的，平坦的，康莊大道，甚至也已經(jīng)見到了自己家宅的輪廓，只要走過去就是自己溫暖幸福的家。修行人一旦開悟，成佛之路即在眼前，清晰可見，見性即具足般若智慧，見一切法本空，見佛性，見法身，也是真正進入成佛之道。

　　The most important stage for a Dharma practitioner is achieving enlightenment and seeing our Buddha nature. An enlightened practitioner, like a stray man who has found the brightest, broadest and smoothest way toward his cozy home, can see clearly his final achievement lying ahead. As long as he keeps going straight forward, he will undoubtedly reach his destination---Buddhahood attainment. Being enlightened means gaining Prajna wisdom, whereupon he perceives the emptiness of all existent, and seeing the Buddha nature, or the Dharmakaya. Enlightenment is the real beginning of Dharma practice.

　　修行人開悟之后，明心見性，知見立馬不同，正見可以確立。但是，逆境順境一來還會起貪嗔及狂傲等煩惱之心，甚至生顛倒想�；蜇潙偌t塵，不思出離，這就是所謂的悟后迷，還是不了生死，不得成就。

　　As soon as one is enlightened, his former concepts and comprehensions will instantly change into right ones. However, due to his long-formed habits and character, he may still develop incorrect or improper ideas such as greed, vexations, wild arrogance or attachment to this world, or unwillingness to reject Samsara, etc.。 This is the so-called disorientation after enlightenment, which will become serious obstacles for Buddhahood attainment.

　　所以接下來就是破重關的過程，這時還必須堅固道心，要始終確定輪回是苦，一切有漏了不可得。必須依于自己所覺悟的佛法大道修行，破有見空，即空即有，真空妙有，空有不著，行于中道。

　　Consequently, the practitioner needs go on to the next stage: keeping practice with a firm will and solid confidence. He should develop infinite faith in the Dharma practice and firmly believe that Samsara is simple pain and vexation and that nothing in this world is enjoyable and retainable. He must go on with his enlightened practice, bearing it in mind that the nature of all phenomenon is emptiness and emptiness is displayed in phenomenon. At the same time, he should stick to Madhyamapraripad, the Middle Path, being attached to neither phenomenon nor emptiness.

　　這才是真見道，真入道，真明了。覺悟大道就是明，有了“明”，還要行，行六度萬行，行菩薩道。佛還有一個名字叫做“明行足”，也叫“明行圓滿”或“覺行圓滿”。佛的這個名字也是告訴我們開悟見性還不是成佛的終點，還要行，而且明和行都要圓滿。這才能成就佛道。這就像一個孩子從出生到長大成熟的過程一樣。無論這條路有多么明亮，多么寬廣，筆直和平坦，路還是要走過去的。

　　Only by doing this can he understand the Dharma and enter real Dharma practice. Achievement consists of two aspects: one is wisdom; the other is practice. Another name for Buddha is Vidyacarana-sampanna, which means being sufficient in both wisdom and practice. Therefore, achieving enlightenment is not the end of Dharma practice. One needs to keep practicing till he is perfectly sufficient in both wisdom and practice, thus attaining Buddhahood. Just like a new-born baby who needs time to grow up, one must go through the whole process, no matter how bright, broad, straight and smooth the road is toward Buddhahood attainment.

　　見性之人更須堅固四弘誓愿，在布施利他等六度萬行中，時時觀照，歷境練心，不斷打磨，去除習氣，方能證得無上正等正覺。

　　After being enlightened, one should practice the Four Grand Oaths with stronger determination. At the same time, he should try to perfect himself by performing the six merits （alms giving, commandments observing; enduring humiliation; meditation, etc.。） and other related virtues. While doing all these, he should keep his heart clean and clear, peaceful and easy, free from any worldly attachments and differentiations, thus gradually eradicating his long-formed worldly habits and finally achieving the ultimate perfect enlightenment.

　　入道修行之人只要守住本性，安住佛道即是自度眾生，即是斷煩惱，悟道之后再學習法門，才會真正懂得佛陀無量教法的真實用意，為弘法度生之便需要掌握各個教法，而將自己所悟隨不同機緣告訴他人，即是度他，即是無量法門，講經(jīng)說法即不會有誤，最后為了更好利益無邊眾生必須精進成就佛道。這才是悟后起修。

　　As long as one keeps his heart in his Buddha nature, he is practically eradicating all his vexations, hence truly saving himself. On the other hand, he can also save others in the proper way, because only after being enlightened can one understands the real meanings of any Buddha’s teachings or approaches, and can he demonstrate his understandings to others in accordance with conditions and comprehensions of the audience. This is how one saves himself as well as all sentient beings in proper ways. With unremitting efforts, he shall finally attain Buddhahood, only for the purpose of best benefiting all sentient beings.

　　This is the so-called practice after enlightenment.

　　也不可因得少而知足，必須經(jīng)過不斷精進，歷境練心，除盡妄習，將自身心保持在這個真如佛性覺知靈明的狀態(tài)之中，保持并享受這種境界，不受外境粘附染污，更不隨境跑，要綿密，不間歇，于一切境緣上自在無礙，乃至不用保而毫無走著，以至圓滿成熟。這個過程也叫保任，也就是破重關。六祖慧能大師于獵人隊隱居十五年也是在破重關。

　　Meanwhile, one shouldn’t feel contented with the preliminary enlightenment. He must keep practicing by holding his heart in a clear awareness of the Buddha nature while keeping and enjoying such state of mind for as much as possible, without any distractions or attachments to phenomenon, until he can do so without any efforts or even awareness, thus achieving ultimate enlightenment and perfection. The whole process is called Reinforcement of Enlightenment. Master Huineng, the Sixth Patriarch of the Zen Sect, was actually enforcing his enlightenment when he lived with the hunters in seclusion for fifteen years.

　　第三步，通過保任破重關，此時修道人已是功夫嫻熟，真空妙有，本心覺性，如如不動，光明朗照，于無住無著中任運自如，一切無礙，心常轉(zhuǎn)境，不被境轉(zhuǎn)，呈大自在，大隨緣。善惡所緣隨波逐流，六道無處不是真佛境界。這一過程也可稱之為放任，也就是破牢關。

　　The third stage is called Breakthrough Pass. By this time, the practitioner is perfect in his practice. He stays in his Buddha nature all the time, knowing clearly what is emptiness in phenomenon. He does everything clearly, easily and freely, without being distracted or contaminated by any phenomenon. This is real freedom and liberation, since all the Six Realms in Samsara are all Buddha’s world and he is at ease whatever he does and wherever he goes.

　　這三關之中，第一關是見道，最后一關是圓滿。關鍵功夫在于第二關，這是入道修行的過程。用功多少，時間長短，會因各人根基，精進與否不同，也就各有不同。只要肯用功，這就是唯一的，也是最殊勝的捷徑。這些內(nèi)容作為每一個悟道見性之人都自然是心知肚明的，早晚都要完成，認識清楚了可免于放逸，早得成就。

　　From the first pass of achieving enlightenment to the last stage of attaining ultimate enlightenment, the most crucial stage is the second which is reinforcing Dharma practice. One’s achievement depends on the efforts one makes as well as the comprehension ability one possesses. However, as long as one tries hard enough, this is the only way and also the most direct shortcut. An enlightened practitioner is complete clear about the whole process of Buddhahood attainment, which he must go through sooner or later. Clear understanding about the process keeps him from indolence and leads him to sooner achievement.

【五】悟后才會有真修行　Real Practice After Enlightenment

　　入道是指已經(jīng)進入了成佛之道，它以開悟見性為前提，有明確的指向和目標，通過保任的實踐來實現(xiàn)。就出離三界而言，生命的本性即是道，入道后的心靈實踐即是本性的實踐，也就是佛性的實踐，真如法身的實踐。讓自己停留在生命本性上、不假任何造作，就是真修行。因為，佛性才是真我，佛性才是真道，其他都是多余的造作。真修行直入佛性，無所修。

　　Entering Dharma practice means treading on the right path of Buddhahood attainment, the precondition of which is achieving enlightenment and seeing the Buddha nature. After being enlightened, one sees the right direction and destination clearly. He shall attain Buddhahood through reinforced practice. To be liberated from Samsara, the life nature or the Buddha nature is the right way. The practice of our heart is the practice of our nature, or the practice of the Buddha nature. Keeping our heart in the Buddha nature without any differentiations or attachments is real Dharma practice. Except our Buddha nature, anything else is extra and useless. Real Dharma practice goes directly into the Buddha nature without any attachments or efforts.

　　這樣自然已遠離了輪回眾生慣以依賴的無休無止的心靈造作，遠離了我們賴以生存的概念、觀點、想法的執(zhí)著，遠離了各種煩惱和痛苦，也就遠離了心靈的染污，遠離了各種煩惱習性，徹底破除一切見惑和思惑，遠離了輪回。這樣的入道者，不持名，不念佛，不求往生，不求凈土，行住坐臥，吃喝拉撒，無時不見萬法本性，無時不見清凈佛性，了知真理實相，了知生命大道，不執(zhí)不著，心性光明，坦蕩，自在，行為清凈，事事隨緣，無卑無慢。可時時在涅槃境界之中。這時的心靈就回歸清凈，是自在。

　　Thus, one shall naturally be free from the endless movements of the mind, which all sentient beings are attached to in Samsara. As a result, he will be free from all such worldly contaminations as thoughts, concepts, ideas or habits, hence eradicating all pains and vexations, confusions and perplexities. In this way, one gets far away from Samsara. Such practitioners neither chant the Buddha’s name nor pray for living in a Buddha’s world after death. He shall clearly see the Buddha nature and the nature of life all the time, without any attachments. He feels neither inferior nor arrogant in any circumstances. He lives in Nirvana all the time, with a clean, clear, easy and free heart.

譯者：若水隆丹

Translated by Diana Zhang

原標題：略說開悟與成佛（久晃法師雙語開示系列）

文章轉(zhuǎn)自微信公眾號：久晃講般若