一个新门徒问：是什么让我不停的轮回？是什么让我回到这一世？
那些都是同一件事——原因是一样的：是欲望。佛陀称之为“Tanha”，它是根本原因。因为我们欲求，因为我们对自己不满足。当你欲求，你创造出未来，未来意味着另一世。当你停止欲求，未来就被放下了，当未来被放下了，另一世也就不可能了。佛陀谈过“四圣谛”。第一谛他称为“Dukkha 苦”，受苦。每个人都在受苦，每个人都活在痛苦之中。第二谛他成为“Samudaya 集”。受苦的原因是欲望：人们之所以受苦，是因为他们欲求。当你欲求，有两种可能性：欲望要么得到实现，要么没有。如果欲望得到实现了，你还是会痛苦，因为欲望虽被满足了，但你仍然不满足。你还没有100万美金，总有一天你会得到的，但等你得到了100万美金，你突然发现那并不管用。头脑说，“赚200万美金。”所以你的欲望成败与否，你最后都会失败。当一个欲望落空了，它会留下很多欲望。一个欲望死了，它会留下百子千孙。一个欲望生出无数个欲望，它继续这般。你一辈子都在欲求，不停的欲求，永远感觉不到满足。满足从来不是来自欲望；满足是散发自无欲头脑的芬芳。当你感到满足了，你就不会再次投胎，因为已经没必要了：你不再有任何渴望。于是你感到满足，你结束了。于是你在这颗星球上的训练结束了，于是你在这副身体里的训练完成了，你不再需要另一副身体。就像你通过了大学考试，最终的考试。你回到了家，你不会不停的回来，但是如果你不停的坠落，你就必须返回。坠落意味着有些东西仍然悬而未决，你必须结束它。没人被允许离开生命，除非他完成了所有功课，除非你完成了你的功课，否则存在不会放你出去。那是生命的整个目的。所以佛陀称四圣谛中的第一谛为“dukkha 苦”，第二谛为“samudaya 集”（受苦的原因），第三谛为“nirodha 灭”。灭除受苦的原因是可能的，nirodha意味着灭除原因。如果原因被灭除了，痛苦就会消失。如果欲望被灭除了……如何灭除欲望？你必须看到它的徒劳、枉然，没有其他灭除它的方法。你必须看到它的徒劳无功，它完全是徒劳的。没有欲望能被满足，它的天性不是被满足，欲望的本质是不满足。看清这一点，欲望瓦解了。第四谛佛陀称之为“megha 道”：如何看，如何看清欲望。所以他设计了“八正道”来看清欲望，从八个不同的有力视角，这样你便能看清它的全部。当你从四面八方看清它，你就会明白，欲望是无法实现的，永远不会实现，当你全然的看清欲望，你发现没办法通过欲望得到任何满足，当这份领悟深入你心，欲望消失了。于是无欲无求的境界出现了。在无欲无求中你不会回头。你成了“anagamin”不还者。但要领悟的基本点是：你无法追求无欲无求，记住这一点，否则你还会掉进陷进里。所以你不应该问“如何不欲求，如何达到无欲无求的境界？”你还没有达到无欲无求的境界。它不是结果，它不是目标。你必须看清欲望，了解它，观察它，分析它，觉知它。你对欲望了解的越多，你对它就看的越深，你就越能穿透欲望，欲望在你面前就越透明——你欲望越来越少。有一天当你看清欲望的整个游戏，突然它蒸发了。当它蒸发了，无欲无求的境界出现了。它不是目标，它不反对欲望，它是欲望的不在，而不是反对欲望。在这上面很多人走错了：世上无数人，自古以来，在这点上出了错。他们也觉得欲望招致痛苦。他们也看到像佛陀这样的人没有痛苦，只有极乐，所以他们头脑中浮出出一个极大的欲望——达成佛境，无欲无求的境界。他们在这里出了错，他们又入世，他们继续轮回。这是最精微的一点，你需要了解：欲望无法通过欲求被放下。这样尝试很荒谬，因为你又在喂养另一个欲望了。所以这个欲望可能被放下了，但另一个欲望又在你内在升起了。问题不在于这个或那个欲望。无欲无求并不反对欲望，它是欲望的不在。这种不在如何出现？你看清欲望，它就出现了。你看到它是一堵墙，试图穿墙而过会让你遍体鳞伤，仅此而已。所以你不穿墙而过，你找门。你不问如何穿墙而过，因为它会让你遍体鳞伤。欲望是一堵墙：没人能穿墙而过。它招致痛苦：那让你不停的轮回。所以一旦欲望被赤裸裸的看清了，轮回就消失了，当轮回消失了，你就是生命本身，无拘无束、无穷无尽。A new sannyasin asks: What keeps me coming back, what keeps me returning? What in my being keeps me returning to this life?
There are not different things -- it is the same for all: it is desire. Buddha has called it 'tanha'; it is the root cause... because we desire, because we are not contented as we are. When you desire, you create future; the future means another life. When you stop desiring, the future is dropped; when the future is dropped there is no other life possible.Buddha has talked about four noble truths. The first he calls 'dukkha', suffering. All is suffering, everybody is in anguish, in misery. The second he calls 'samudaya'. The cause of suffering is desire: people are suffering because they desire. When you desire, there are two possibilities: either the desire will be fulfilled or not fulfilled. If the desire is not fulfilled you will be frustrated and you will suffer. If the desire is fulfilled, then too you will suffer, because the desire will be fulfilled but you will still remain unfulfilled. You don't have one million dollars; one day you can have it but the day you achieve one million dollars you suddenly see that that is not going to help. The mind says,'Have two million dollars.'So whether you succeed or fail in desire, you fail all the same. And when one desire fails it leaves many desires in its wake. One desire dies; it leaves many children around. Out of one desire a thousand desires arise, and so on and so forth it goes. The whole of your life you will be desiring and desiring and never feeling fulfilled. Fulfillment never comes through desire; fulfillment is the fragrance of a non-desiring mind.When you feel fulfilled there will be no birth again because there will be no need: you don't have any hankering. Then you feel fulfilled you are finished. Then your training on this planet is complete, then your training in this body is complete; you need not have another body.It is just like you have passed the examination in the university, the final examination. You go home; you don't come again and again, but if you go on failing you have to return. Failing means something has remained incomplete and you have come to complete it. Nobody is allowed out of life unless he has completed the whole work; unless you have finished your homework you are not allowed to get out. That's the whole purpose of life.So Buddha calls the first noble truth, 'dukkha', suffering, the second noble truth, 'samudaya', the cause of suffering, and third he calls 'nirodha'. There is a possibility to destroy the very cause; nirodha means destroying the cause. If the cause is destroyed, suffering will disappear. If desire is destroyed... and how to destroy desire? One has to see the futility of it; there is no other way to destroy it. One has to see the utter futility of it, the ultimate futility of it. No desire can be fulfilled; that is not its nature to be fulfilled, unfulfillment is intrinsic to desire. Seeing this, desire ceases. The fourth noble truth Buddha calls 'megha': how to see, how to see desire.So he has devised an eight-fold path to see desire, from eight different vantage points, so that you see its totality. When you have seen it from every corner and you have understood that desire is unfulfilled and will remain unfulfilled, there is no way to get any fulfillment through it when you have seen it totally, when this understanding has sunk deep into your heart, desire disappears.And then comes the state of non-desiring. In that non-desiring there is no return. You become 'anagamin', a non-returner. But the basic point to understand is: you cannot desire the state of no-desire, remember otherwise you are again back in the trap. So one should not ask, 'Then how not to desire, how to achieve this state of non-desiring?'You have not to achieve the state of non-desiring. It is not a result, it is not a goal. You have simply to see desire, understand it, observe it, analyse it, become aware of it. The more you know about desire and the more you see deep into it, the more penetrating you become, the more desire becomes transparent to you -- less and less will you desire. One day when you have seen the whole game of desire, suddenly it evaporates. When it evaporates there is that state called non-desire.It is not a goal. It is not against desire; it is absence of desire, not against desire. And that's where many people go wrong: millions of people all around the world, down the ages, have gone wrong on this point. They also feel that desire brings suffering. They also see that a man like Buddha has no suffering, is just bliss, so a great desire arises in their mind to attain this state of Buddhahood, this state of nondesiring. And there they go wrong; again they move into the world and they go on returning.This is the subtlest point to be understood: desire cannot be dropped by desiring. It is absurd to try because you are again nourishing another desire. So this desire may be dropped, another desire arises in you. And it is not a question of this or that desire. Non-desiring is not against desire, it is absence of desire. And how does the absence come? Absence comes by seeing it.You see that this is a wall, and to try to pass through the wall hurts, that's all. So you don't pass through the wall, you search for the door. You don't ask how not to pass through the wall because it hurts. Desire is a wall: nobody has been able to pass through it. It creates suffering; that keeps bringing you back again and again and again. So once desire is seen in its nakedness, coming back to life disappears, and when coming back to life disappears, then you are life itself... unconfined, unbounded, infinite.感谢译者
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👇延申阅读👇
@如果你没有学到死亡的意义，你会被丢进生死轮回；如果你有意识地死去你将不会再次出生——死亡等同静心
❤️奥秘之书❤️
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