---
title: 致覺知者 Chapter One 第一章 IT RAINS HARD ON A COVERED THING 暴雨猛敲塵封的心
description: "CHAPTER ONE 第一章"
---

CHAPTER ONE 第一章

IT RAINS HARD ON A COVERED THING
IT RAINS HARD ON A COVERED THING
IT RAINS NOT HARD ON AN OPEN THING

在遮蔽的東西上雨顯得更猛烈
在遮蔽的東西上雨顯得更猛烈
在敞開的東西上雨顯得並不大

Today we shall talk about how to end dukkha (suffering) according to Buddhism. The Buddha taught that each of us could come to the very important point of the cessation of dukkha. So I shall talk about a simple and direct method of practice according to my own experience. I can assure you that this method can really release you from dukkha.

今天，我們要談談如何遵循佛法來滅苦(dukkha)。佛陀教導我們，每一個人都可以到達一種非常重要的境界，那就是苦的止息。因此，我將根據自己的親身體驗來談談一種簡單而直接的修行方法。我可以向你們保證，這種方法真的可以讓你們從苦中解脫出來。

When we talk about a method to end dukkha, the words are one thing and the practice is quite another. The method of practice is a method of developing sati (awareness) in all positions: standing, walking, sitting and lying. This practice has frequently been called satipatthana (the grounds of awareness), but whatever you call it the point is to be aware of yourself. If you are aware of yourself, then moha (delusion) will disappear. You should develop awareness of yourself by being aware of all your bodily movements, such as turning your hands, raising and lowering your forearms, walking forward and back, turning and nodding your head, blinking your eyes, opening your mouth, inhaling, exhaling, swallowing saliva, and so on. You must be aware of all of these movements, and this awareness is called sati. When you have awareness of yourself, the unawareness, which is called moha, or delusion, will disappear.

當我們談論滅苦的方法時，語言是一回事，修行又是另外一回事。這種修行方法就是在行、住、坐、臥等一切身體姿勢中培養覺性(sati，覺知，awareness)。這種方法常常被稱為「念處」(satipatthana，覺知的對象、所緣，the grounds of awareness)。但是不論你如何稱呼它，重點是覺知你自己。假使你覺知自己，無明(moha，delusion)就會消失。你們應當借助于覺知自己的一切身體動作來培養自己的覺性，比如翻掌、舉起或放下手臂、往返、轉頭與點頭、眨眼、張口、吸氣、呼氣、吞口水等等。你們必須覺知所有這些動作，這種覺知就稱為覺性。當你有覺性時，無明就會消失。

To be aware of the movements of the body is to develop sati. You should try to develop this awareness in every movement. When you are fully aware of yourself, there arises a certain kind of panna (knowing) in the mind that knows reality as it is. To see yourself as you are, to see Dhamma (actuality; the way things are; the truth of nature, of existence). To see Dhamma isn』t to see deities, hell or heaven, but to see oneself turning the hands, raising and lowering the forearms, walking forwards and back, turning and nodding the head, blinking the eyes, opening the mouth, inhaling, exhaling, swallowing saliva, and so on. This roop-nahm. Roop is body, nahm is mind. Body and mind are dependent upon each other. What we can see is roop, and the mind that thinks is nahm. When we know roop-nahm, we know reality as it is. When you see with the eyes, you should be aware of it. When you see with the mind, you should also be aware of it.

覺知身體的動作是為了培養覺性。你們應當嘗試在每一個肢體動作當中培養覺性。一旦有了足夠的覺性，心中就會生起能夠如實了知實相的智慧(panna，knowing)。如實看見自己，看見法(Dhamma，事物的實際狀況，自然或者萬物的真相，actuality；the way things are；the truth of nature，of existence)。看見法並不是看見神、天堂或地獄，而是看見自己翻掌、舉起或放下手臂、往返散步、轉頭與點頭、眨眼、張口、吸氣、呼氣、吞口水等等。這是「色--名」(roop-nahm)。色是身，名是心。身和心相互依存。我們所看得見的是色，會思考的心則是名。當我們了知名色時，我們就會了知實相。當你用眼睛看時，你應當覺知；當你以心看時，你也應當覺知。

Dhamma is yourself, everyone is Dhamma, whether male or female, Thai, Chinese, or Westerner, each is Dhamma. The practice is with us, and the Teaching of the Buddha can really lead us to the extinguishing of dukkha. Individuals are Dhamma, Dhamma is the individual. When we know Dhamma, we will understand that everything is not as we think it is. Everything is sammuti (supposition). This is the panna that arises so that the real Teaching of the Buddha can be realized. Whether the Buddha existed or not, Dhamma is there. When you really see this you will be beyond your superstitions, once you know that Dhamma is yourself; it is you that lead your own life, not anything else. This is the beginning of the end of dukkha.

法就是你自己，每個人都是法，不論是男人、女人，還是泰國人、中國人或西方人。我們隨時都可以修行。佛陀的教法真的能夠引導我們達到苦的止息。每個人是法，法是每個人。當我們明了法時，我們就會明白一切事物並非如我們所想的那樣。每種事物都是假名(sammuti，supposition)。當智慧生起時，佛陀的教法才能被真正地認識。無論佛陀是否曾經駐世，法都一直存在著。一旦你明白這一點，你就會超越迷信。你知道法就是你自己，是你主導你自己的生命，而非任何其它事物。這是滅苦的開始。

Next we try to develop sati in all our movements in daily life. For example, when we make a fist or open it, we are aware of it. And when we are aware of all our movements, then not knowing, or moha, disappears by itself. When there is awareness of our self, there is no delusion. It is like pouring water into a glass. As we pour the water in, it displaces the air; and when we have filled the glass with water, all the air has gone. If we then pour the water out, air instantly goes back into the glass. Just so when there is moha, sati and panna cannot enter. But when we practice the developing of sati, doing awareness of ourselves, this awareness displaces moha. When there is sati, moha cannot arise. Actually there is no dosa – moha – lobha (anger – delusion – greed). Why not? As you are listening to me talking, how is your mind? Your listening mind is natural, and free from dosa – moha – lobha.

接下來我們可以在日常生活的所有身體動作中培養覺性。例如，當我們握拳或放開拳頭時，我們覺知它。一旦我們能夠覺知所有的動作，不知道或者無明就會自己消失。當我們覺知自己時，就不會有無明。就像將水倒入玻璃杯中一般。當我們把水倒進去時，水會取代杯中的空氣；當玻璃杯裝滿水時，杯中的空氣就完全沒有了。倘若我們將水倒出來，空氣就會立刻又充滿玻璃杯。同樣的道理，只要有無明，覺性和智慧就無法生起。一旦我們練習培養覺性，覺知自己，覺知就會取代無明。只要有覺性，無明就不會生起。事實上並沒有貪─瞋─癡。為什麼？當你們在聽我說話的時候，你們的心是什麼樣的狀態？你們聆聽的心是自然的，沒有貪(lobha，greed)--瞋(dosa，anger)--癡(moha，delusion)。

Now we come to know sasana ("religion"), Buddhasasana ("Buddhism"), papa ("sin"), and punna ("merit"). Papa is stupidity, punna is cleverness or knowingness: when you know, you can relinquish. Sasana is the individual, and Buddhasasana is the satipanna (awareness-knowing) that enters and knows the mind. The word "Buddha" means one that knows. In developing sati in all our movements we develop total awareness in the whole body. When thought arises we see it, know it and understand it. But in the case of common people, they are part of that thought, so they cannot see the thought. Suppose that we are in a mosquito net, which is inside a room of a house. We must first come out of the room and the house to see that we were also inside them. Thought is the same. We cannot see it if we a part of it. We must come out of it in order to see it clearly. When we see it, thought stops.

現在我們要漸漸地知道什麼是宗教(sasana，religion)、佛教(Buddhasasana ，Buddhism)、惡(papa，sin)以及善(punna，merit)。惡是愚痴，善則是聰明或智慧──當你明了這些時，你就會放下它們。宗教是個人，而佛教是覺慧(satipanna，awareness-knowing)，它能夠讓我們深入了解心。「佛陀」是知道自己的人。通過覺知所有的動作來培養覺性，我們就會在整個身體中培養出圓滿的覺性。當念頭生起時，我們看見它、知道它、了解它。但就一般人而言，因為他們是念頭的一部分，所以他們無法看見念頭。假設我們處在某棟房子某個房間的蚊帳里面，我們必須先從蚊帳里面、房間里面、房子里面走到它們的外面，才能明白我們本來在它們里面。念頭也一樣。假如我們成為念頭的一部分，我們就看不見它。為了清楚地看見它，我們必須從念頭里頭走出來。當我們看見念頭的時候，念頭就停止了。

It is just like bringing a cat into our house to get rid of the rats that are disturbing us. Cats and rats are enemies by nature. At first the cat may be very small and very weak, while the rats are large and full of energy. So if the cat pounces on a rat, it is dragged along as the rat runs away, and, after holding on for a while, it must let go. We cannot blame the cat, but we must feed it. We feed the cat often, and soon it is very energetic and very strong. Then, when the rats come, the cat can get them. When the rats are caught they die of shock at once, before the cat eats them. Thought is the same. If we develop sati, then when thought arises we become aware of it, and it stops. The thought does not continue, because we are aware of it. It disappears because we have sati, samadhi (setting up the mind; steadiness of mind) and panna all together at that moment. Sati, or awareness, means to be alert like a cat watching for rats. When thought arises we do not have to be a part of it. It will arise and disappear by itself. When there is sati, there is no moha. When there is no moha there is no dosa – moha – lobha. This is called nahm-roop; nahm thinks, and we know the deception, we know it in time, we know the protection, we know the cure: just this is sati.

這就好像在家里養一只貓來驅趕擾亂我們的老鼠。就天性而言，貓和老鼠互為敵人。剛開始的時候貓可能非常弱小，而老鼠卻又大又有力量。此時如果貓撲向老鼠，它會被老鼠拖著跑。追了一陣子之後，貓就不得不放老鼠逃走。我們不能責怪貓，不過我們必須餵養它。只要我們常常餵貓，它很快就會變得非常強壯而有力量。當老鼠出現的時候，貓就能夠逮住它們。老鼠被抓到之後，會因為驚嚇而在貓吃掉它們之前立刻死亡。念頭也是一樣。倘若我們能夠培養覺性，那麼當念頭生起的時候我們就會覺知到它，念頭會因此而停止。念頭就不會持續不停，因為我們看見了它。因為我們在念頭生起的那一刻具足覺性、定力(samadhi，setting up the mind; steadiness of mind)與智慧，所以它會消失。覺性意味著像貓盯著老鼠那樣地保持著警覺。當念頭生起的時候，我們沒有成為它的一部分。它們會自行產生，也會自行消失。只要有覺性就不會有無明。只要沒有無明，就不會有貪瞋癡。這稱為名色。心會思考，而我們則會知道念頭的虛妄，並且會及時知道，從而會知道保護自己，我們會知道滅苦的藥方：這就是覺性。

Sila ("keeping moral precepts") is normality. Sila is the result of a normal mind. This is the same as sati – samadhi – panna. The method to develop the total awareness that can end dukkha, as I understand it, and as I believe the Buddha taught, is to practice in our daily life. So we need not sit cross-legged with eyes closed. If we sit like that we cannot work. If a thief comes, he will succeed in robbing us, so we should open our eyes, and then we can work at any kind of work and all the time we can practice the developing of sati. Whether we are students, teachers, parents, sons, daughters, policemen, soldiers or government officials, all of us can fulfill our responsibilities while practicing developing sati. Everybody can do their duty practicing developing sati. How? Since we do not sit with eyes closed, we can go on with our duties and see our mind at the same time.

戒(sila，keeping moral precepts)就是平常心(normality)。戒是平常心的結果。覺定慧也是如此。培養能導致苦滅的圓滿的覺性之方法就是在日常生活中用功練習。這是我體悟的，我相信這也是佛陀所教導的。因此，我們無須閉上雙眼盤腿而坐。如果我們那樣子坐著，就無法工作。假如小偷闖了進來，他就會偷走我們的財物，所以我們應當睜開雙眼。如此一來我們就能從事任何工作並隨時都可以培養覺性。不論是作為學生、老師、父母、兒子、女兒、警察、軍人還是政府官員，我們全都可以在培養覺性的時候同時履行職責。每個人都可以在培養覺性的時候同時能履行責任。怎麼做到的呢？因為我們並不是閉上眼睛坐著，所以，我們可以在履行職責的時候，同時觀照我們的心。

The method to develop the total awareness that can end dukkha, as I understand it, and as I believe the Buddha taught, is to practice in our daily life.

依我的體悟與我深信的佛陀教導，
滅苦的方法是培養圓滿覺性，
這方法要在日常生活中練習。

Luangpor Teean 隆波田

The mind has no real self. As soon as it thinks, we see it, we know it, we understand it. To develop sati is to shake the knowing element of a person. Everybody has the reality in their own mind, but if we cannot see it we do not understand it, but it is still there. Now if we look we see it. When we see like this, it is called seeing Dhamma. Seeing this kind of Dhamma can get rid of dosa – moha – lobha.

心中並沒有真實的自我。只要心一思考，我們就看見它，知道它，了解它。培養覺性就是撼動一個人的認知模式(shake the knowing element of a person)。實相存在于每個人的心中。假使我們沒有看見它，就不會了解它，但它卻仍然一直存在著。如果我們去看，就會看見它。當我們如此去看，這就稱為見法。見法就可以去除貪瞋癡。

Magga (the noble path) is the way of practice leading to the cessation of dukkha. The way of practice is to be aware of thought. Our body works according to our duties and responsibilities, but our mind must see thought. Dukkha arises and, because we do not see it, it conquers and enslaves us, it sits on our head and slaps our face, but if we can see it, know it and understand it, then it cannot defeat us. Dukkha is like a leech that attaches itself to us and sucks our blood. If we try to pull it off it is stubborn, it resists, and we hurt ourselves more. But if we are clever we simply use water mixed with tobacco leaf and lime, and squeeze the water onto the leech. The leech is afraid, and drops off by itself. So we don』t have to tear it out, or to force it, in order to get rid of it. This is the same. Those who don』t know try to stop dosa – moha – lobha, they try to fight and suppress it, but one that knows just has sati to watch the mind and see thought.

聖道(Magga，the noble path)就是能導致滅苦的修行法門。這個修行法門就是覺知念頭。我們的身體依我們的職責而工作，但我們的心必須觀照念頭。苦生起了，因為我們沒有看見它，所以它才會征服並奴役我們，才會坐在我們頭上並摑我們的臉；不過，如果我們能看見它、知道它並了解它，它就無法擊敗我們。苦就像水蛭，它貼在我們身上吸吮我們的血。倘若我們試圖把它扯下，它會頑強抵抗，使我們更進一步地傷害自己。但是，如果我們聰明的話，我們只要用水混合菸葉和石灰，再將這些水擠到水蛭身上，它就會自己從我們身上掉下來。因此，我們不必為了把它拿掉而企圖以強迫的方式將它扯下來。同樣的道理，不知道如何斷除貪瞋癡的人會嘗試與它們搏斗，壓制它們，但知道的人會用覺性去看念頭。

It is like turning on an electric lamp. A person who does not know about electricity will try at the bulb instead of the switch, so the lamp does not light. But someone that knows about electricity knows how to use the switch, and the lamp lights up. Dosa – moha – lobha is like an electric lamp, the thought is like the switch. The thought is the cause of this derangement. If we want to eliminate the derangement, we come to the thought. When we have sati watching thought, dosa – moha – lobha cannot arise. Actually, there is no moha, no lobha and no dosa. We touch the switch here in order to have light there. We develop sati here in order to end all dukkha. Dukkha arises from moha. When we have sati there is no moha and so no dukkha. When we move our hands we feel, and the awareness of this feeling is sati and when we have sati we are separate from thought and can see thought.

這也和打開電燈類似。不懂電的人會去摸燈泡而不知道打開開關，所以燈不會亮。但是知道的人就會明白如何使用開關，所以能使燈亮起來。貪瞋痴就像電燈，而念頭就像開關。念頭是內心混亂的根源。如果想消除混亂，就要從念頭下手。當我們以覺性觀照念頭時，貪瞋痴就無法生起。其實並沒有貪瞋癡。我們按下這里的開關是為了照亮那邊。我們培養覺性是為了滅苦。苦是因無明而生起的。有覺性時就沒有無明，所以也就沒有苦。當我們移動手部時我們能覺知到，這種覺知就是覺性，當我們有覺性時我們會與念頭分離而看見念頭。

You should not pay so much attention to the movement, but use sati to watch conceptual thought. Just passively see the thought; do not "stare" at it. When thought arises, let it pass away. Actually there is no moha. Moha arises when we are not aware. It is like when we build a new house, there are no rats, but when we fill the house with things the rats come. Sometimes, when people criticize or blame us, we feel disappointment; in this practice, awareness of the disappointment will arise at the same time, like the cat catching a rat. When we can maintain our mind in this way, dosa – moha – lobha cannot arise. When thought, suffering, or confusion arise, do not try to stop it, but observe it, and we will understand its nature. As soon as thought arises, sweep it away immediately and come to be with the awareness: thoughts, suffering, confused mind, they will go by themselves.

你們不該花太多的注意力在動作上，但要運用覺性觀照那些概念思維上的念頭。只要被動地看著念頭即可，不要「盯」著它。當念頭生起時，就讓它自然地消失。其實並沒有無明。當我們沒有察覺的時候，無明才會生起。就好像我們剛蓋好一棟新房子時不會有老鼠，可是等到我們在房子里添置家具等各種物品之後，老鼠就來了。有時當人們批評或指責我們時，我們會感到失望、沮喪。但是運用這種修持法門，覺知和失望會同時生起，就好像貓抓住老鼠。只要我們能以這種方式照顧我們的心，貪瞋癡就不會生起。當念頭、苦、迷惑生起的時候，不要試圖阻止它們，但要觀察它們，如此一來我們就會了解它們的本性。念頭一生起就立刻掃除它，並保持覺知──念頭、苦以及迷惑的心將會自行消失。

Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those that can see thought are near the current to nibbana (extinction of dukkha). Then we will come to a point where something inside will arise suddenly. If the thought is quick, panna will also be quick. If the thought or emotion is very deep, panna will also be deep. And if these two things are equally deep and collide, then there is the sudden breaking-out of a state that is latent in everybody. With this occurrence the eyes, ears, nose, tongue, body and mind are detached from sights, sounds, smells, tastes, touches, and mental objects. It is like uncoupling the drive mechanism of car. When the parts become independent of each other, the car, although it still exists, can no longer be driven.

無論任何時候，當念頭生起時，我們會知曉，即使是在睡覺的時候。睡覺時移動身體我們也會知道。這是因為我們有圓滿的覺知。當我們能夠隨時看見念頭時，不論那是什麼樣的念頭，我們每次都能戰勝它們。能夠看見念頭的人便趨向于涅槃(nibbana，苦的止息，extinction of dukkha)。之後我們將會到達某種境界，某種內在事件將會突然生起。如果念頭很迅速，慧也會很迅速。如果念頭或情感很深沉，慧也會很深沉。假使兩者同樣深沉而互相撞擊，那麼某種潛藏于每個人之中的狀態就會突然出現。此時眼、耳、鼻、舌、身、意會脫離色(sights)、聲(sounds)、香(smells)、味(tastes)、觸(touches)、法(mental objects)。就好像拆開汽車的驅動機械裝置一樣，因為零件已經彼此獨立了，所以車子雖然還在，卻已無法再被開動。

When this state occurs we do not die. We can still work according to our duties. We can eat, drink and sleep. But now, by the law of nature everything is void, and this is the unchangeable law. Suppose there is a rope drawn tightly between two posts, and we cut it in the middle, so that the rope falls apart. If we want to tie it together again, we cannot. If we untie it from a post to tie it in the middle, then we cannot tie it to the post again. This is like the six senses of one that realizes their original nature. When their eyes make contact with an object there is no attachment, just as a screw that is stripped, without threads, cannot become attached.

這種境界出現的時候我們並不會死亡。我們還是能按照自己的責任工作。我們還是能吃、能喝、能睡。但依照不可改變的自然的法則，現在已是對任何事物不再執著。假設有一條繩子緊緊綁在兩根柱子之間，我們從中間把它剪斷，繩子就會斷落。要想再將它在中間綁到一起是辦不到的。如果從一個柱子上解下繩子，將它在中間打好結，我們就無法再將它的另一端綁回到柱子上。這就像了悟六根本性的人，他們的眼睛接觸到所緣時沒有執著，就像一支磨損的螺絲，因為沒有螺紋，所以無法再黏著。其它五根也一樣。

All of the Buddha』s Teaching aims to put an end to dukkha. If we do not understand this we will be in doubt about his Teaching, and speculation about rebirth, heaven, hell, and so on, speculation that should be ignored, will plague our mind. The Teaching of Buddha is timeless, and is not limited by language, race, nationality, or religion. According to the Satipatthana-sutta, if you practice satipatthana continuously, like a chain – that is, to develop sati at all moments – then arahatta (extinction of dukkha), or the attainment of the anagami ("non-returner"), can be expected within seven years, or in as short a time as seven month or even seven days. If you develop sati according to the method I have explained, and have sati continuously like a chain, then in at most three years dukkha will be diminished by sixty percent, and in some cases completely eliminated. Some may achieve this in as little as one year or even ninety days. There is no gladness or sorrow, contentment or discontent. This way to the cessation of dukkha is an easy way. It is difficult because we do not really know. Therefore we have doubt and lack of confidence. When we are confident in every step of practice, it is not so difficult.

佛陀所有教導的目標只有一個：滅苦。如果不明白這一點，我們就會懷疑他的教導，就會困惑于對輪迴、天堂、地獄等名相的沉思與推測中。佛陀的教法超越時空，並不受語言、種族、國家或宗教之藩籬所限制。根據《大念處經》(Satipatthana-sutta)的記載，假使你能夠像鏈條一般持續不斷地修習四念處(也就是隨時培養覺性)，那麼七年甚至短短七個月或七天的時間之內將可望證得阿羅漢果(arahatta，無苦者，extinction of dukkha)或阿那含果(anagami，不還者，non-returner)。假如你能夠依照我所說的方法培養覺性，並如同鏈子般持續不斷地保持覺性，那麼最多三年，苦就會減少百分之六十，甚至完全消除。有些人可能會在一年甚至九十天內獲得這樣的成果。不會有喜悅或悲傷，也不會有滿足或不滿足。這條通往滅苦的路是一條簡易之道。它之所以困難是因為我們沒有真正地知道，我們才會有疑惑而缺乏信心。

You can practice it anywhere, but you should really know the practice. If you can assure yourself, then you have a refuge in yourself. Religion means this refuge. If you study books for many years, it will still be theory. But if you really practice, it will not take you so long, and you will know it much better than the theorists. In the Pali texts there are two important mental capacities: the first is sati, calling to mind, and the second sampajanna, awareness of oneself. When you are aware of the movements of your hand, you have both sati and sampajanna. The fruit from doing this is very great: it is incalculable. You cannot buy non-suffering, but must practice by yourself, until it arises by itself, because it is already there.

只要我們對修行的每一步都有信心，就不會有困難。你可以在任何地方修行，但是必須真正掌握練習方法。倘若你能為自己提供保障，那你就是自己的皈依處。信仰(religion)意味著皈依處(refuge)。即使你鑽研書本多年，那也只是理論罷了。但假若你能真正地實踐，不用多長時間，你會比理論家知道得更多、更深入。巴利文經典中記載了兩種重要的心的品質：第一種是正念(sati，calling to mind)，第二種是正知(sampajanna，awareness of oneself)，也就是覺知自己。當你覺知你的手部動作時，你就同時具足正念和正知。這種修行的成就是巨大的，是無法估量的。「不苦」是金錢買不到的，你必須親自去實踐，直到「不苦」自己生起，因為它本已存在。

Making merit and keeping precepts are like unhusked rice, which is inedible, but useful because we can use it to grow next year』s crop. Making ourself calm is like husked but uncooked rice, and is still inedible. There are two kinds of calmness. The first is samatha (concentration; one pointedness) calmness, the second vipassana (seeing the true nature of personal existence) calmness. In doing samatha meditation you must sit still, close your eyes, and watch your inhalations and exhalations. When the breathing becomes very subtle, sometimes you are not conscious of the breath, and you feel very calm; but the dosa – moha – lobha cannot be eliminated, because there is still not-knowing, and you are not aware of thought. But vipassana meditation can get rid of dosa – moha – lobha, and this kind of calmness can be experienced anywhere and at any time. So we do not have to sit with eyes and ears closed. Our eyes can see, our ears can listen, but when thought arises we see it. This kind of calmness is latent in everybody.

做功德與持戒就像未去殼的稻米，不能吃，但是很有用，因為我們可以用它們來播種，然後于來年收穫。使自己平靜就像已去殼但尚未煮熟的稻米，還是不能吃。有兩種平靜：第一種是奢摩他(samatha，專注，制心一處，concentration； one pointedness)，第二種是毗婆舍那(vipassana，如實觀照，seeing the true nature of personal existence)。修習奢摩他時，你必須閉上雙眼靜靜坐著，並注意自己的入息出息。當呼吸變得非常細微時，有時會感覺不到呼吸，而且會覺得非常平靜；但貪瞋痴仍無法消除，因為仍有無明，你並沒有察覺念頭。而修毗婆舍那則可以去除貪瞋癡，我們可以在任何時間、任何地點體驗這種平靜。所以不一定要閉上眼睛、塞住耳朵地坐著。我們可以用眼睛看、用耳朵聽，念頭生起時我們看得見它們。這種平靜潛藏于每個人之中。

Our mind is originally clean, illuminated and calm. That which is not clean, illuminated and calm is not our mind. It is kilesa (defilement). We try to conquer this kilesa, but in actuality there is no kilesa at all. So how can we conquer it? The only thing that we can do is just to see original mind clearly, to encounter the thought clearly. When we see the mind clearly, there is no moha.

我們的心本來就清淨、明亮和寂靜。不清淨、不明亮、不安定的不是我們的心，而是煩惱(kilesa，染污，defilement)。我們試圖戰勝煩惱，其實並沒有什麼煩惱，所以我們怎麼能戰勝它呢？我們唯一能做的只是清楚地觀照原本的心，清楚地看念頭。只要我們能清楚地觀照心，就不會有無明。

The word "clean" indicates the mind』s natural state, not stained or covered by anything. We have satipanna penetrate into the mind and see it, knowing it to be stable and unaffected by anything. This is the cleanness of the mind. The illumination of the mind is like having a bright light that allows us to go in safety wherever we may go. In this radiance we see our life-mind all the time, every minute, every second, every instant. This is the illumination of the mind. "Calm" means cessation, the cessation of dosa – moha – lobha, of all agitation and difficulty; the cessation, too, of seeking any method or system. We need no longer look for a teacher because we really know, for and by and in ourself. When we really know the mind, we know it to be clean, illuminated and calm at all times.

「清淨」(clean)這個詞是指心沒有被污染和遮蔽時的自然狀態。當我們以覺慧去洞察心並看清它時，便知道心原本是寂靜的，如如不動的。這就是心清淨。這明亮的心就像耀眼的光芒，能讓我們安全地抵達任何地方。在這樣的光芒的沐浴下，我們每一分、每一秒、每一剎那都能夠看到我們的生命之心。這就是心的光芒。「寂靜」則意味著息滅，亦即貪瞋癡的息滅，一切騷動與煩惱的息滅，同時也是對任何法門或體系的追尋的息滅。我們不再需要尋找老師，因為我們自己真的知道了。當我們真正知道心時，我們就會知道它一直都是清淨、明亮和寂靜的。

When we know the mind, we know how dukkha arises and how dukkha ceases. We know thought every time it thinks. We are even aware of our heartbeat. And whatever our movements are, we know them. We know by watching naturally, without strain or tension. The knowing is very quick: it is quicker than lightning, quicker than electricity, quicker than anything. The knowing is the same as panna, the same as satipanna; sati and samadhi and panna, they are all the same. The panna really knows everything. Even when the slightest sound occurs, we know it. The wind touches our skin, we know it. Thought arising in any manner, we know it. When the thought is deep, the panna is also quick. However quickly thought arises, the panna knows the thought. This is called paticcasamuppada (dependent co-arising).

當我們看到了念頭後，我們就會知道苦如何生起、苦如何息滅。每當思考的時候，我們都會看到它。我們甚至會覺知自己心的跳動。無論肢體如何移動，我們都能知道。我們能夠輕松地、毫無緊張與壓力地自然地知道。這樣的知道非常快，不但快過電流和閃電，而且比任何事物都要快。這種知道與智能相同，與覺慧相同；與覺、定、慧也相同，它們是相同的。這種智慧知道一切。即使是最輕微的聲音，我們也會知道。風吹拂我們的肌膚時，我們知道。任何一種念頭生起，我們也知道。念頭深沉的時候，智慧也是迅速的。無論念頭生起得多麼快，智慧都會知道它們。

When there is no avijja (not­knowing), the structure that gives rise to dukkha is broken, because the knowing is there. You may have heard that the Buddha cut his hair just once and it never grew again. This is a riddle. When hair is cut, it cannot attach itself again. This is analogous to cutting off avijja so that it cannot arise again. This is the inviolable law of nature, just like the rope that, stretched between two posts, cannot be tied once it has been cut. When we see this point, we know that it is latent within each person. Then why is it so difficult? It is not difficult, but it is also not easy. It is difficult and it is easy.

這被稱為緣起智(paticcasamuppada，dependent co-arising)。沒有無明(avijja，not- knowing)時，產生苦(dukkha)的環鏈就斷裂了。這是因為有覺性在。你們或許聽說過佛陀只剃過一次髮，頭髮便不再生長了。這是一個謎語。頭髮一旦被剪掉就無法附著了。這和斬斷無明使它無法再生起很類似。這是不可違反的自然規律，就像緊緊地栓在兩根柱子之間的繩子，一旦被剪斷就無法再連接了。認清這一點，我們就會知道它潛藏于每個人之中。然而修行為什麼難？事實上修行並不難，但也並不容易。它既困難又容易。

There is a saying in northeastern Thailand, "the poor are rich, the rich suffer." Why suffer? Why poor? The rich are rich in money alone, but poor in not seeing their own nature. The poor are rich with law of nature. Money cannot bring anybody to this point. Every person has the same ability to reach this point, because everybody has it. It does not mater whether we are woman or man, Thai, Chinese or Westerner, and it is not dependent on religious belief. We all have the same original mind. This is the law of nature, just as everybody is composed of the same four elements. I can assure you that each and every person can practice, but you must have a sincere mind.

泰國東北部有句諺語說：「貧窮者富有，富有者受苦。」為什麼受苦？為什麼貧窮？因為富有的人只是在金錢上富有，他們卻因不能看見自己的本性而貧窮。貧窮者雖物質財富上貧乏，因能看見自己、懂得這種自然規律而內在富有。金錢無法將任何人帶到這樣的境界。每個人都有同樣的能力，能夠到達這種境界，因為這種境界人人本具。這與我們是女眾還是男眾，是泰國人、中國人還是西方人無關，而且也與宗教信仰無關。我們全都具足相同的本性，這是自然法則，正如每個人都是由四大所組成。我可以向你們保證，每一個人都能修習，但是你們必須有一顆真誠的心。

I believe the saying that Dhamma existed before the arising of the Buddha. The Buddha was the first one to discover it. Before the Buddha, Dhamma was concealed. The Buddha only uncovered Dhamma. This true nature exists in every person. When you stand up, this nature stands up with you. When you sit, it also sits. When you sleep, it sleeps along with you. When you go to the toilet, it accompanies you to the toilet. It goes everywhere with you, so you can practice everywhere. So you should know how to practice: you should know how to see thought. When you know the source of thought, this is a very important point. From this point the way will reveal itself.

我相信法在佛陀出世之前就一直存在著。佛陀是法的第一個發現者。在佛陀之前，法存在著但不為人所知，直到佛陀發現了它。這種真實本性存在于每一個人之中。當你站起來，它隨你站起來；當你坐下時，它隨你坐下；當你睡覺時，它隨你睡覺；當你上洗手間時，它隨你上洗手間。無論你到哪里它都跟隨著你。所以，你可以隨時隨地練習。你應當知道如何修習──你應當知道如何觀照念頭。看到念頭的來源是一個非常重要的起點。正道會從這個起點開始自行展現在你面前。

When we have the right view and the right path, then certainly we will reach the goal. In listening to a Dhamma talk, in giving charity, in keeping precepts, in practicing samatha meditation or even vipassana meditation, if we do not reach this goal they are good only in a worldly sense, but not in the real sense. If we do not give charity or keep precepts or practice meditation, and still reach this point, then everything is done, like the sky covering the earth: it covers everything. So the eighty-four thousand discourses in the Tipitaka, the Pali Canon, which is the whole Teaching of the Buddha, are included in this point. If you study the entire Tipitaka, you should come to this point. If you finish the entire Tipitaka but have not come to this point, then you still have doubts, and therefore dukkha.

只要我們具足正見並行正道，一定能達成這一目標。無論聽法、布施、持戒、修習奢摩他還是修習毗婆舍那，假如未能達到此目標，那頂多也只是世間的善法，並非真正意義上的善法。假若我們沒有布施、持戒，也沒有修習禪修，卻仍能抵達此境界，那麼我們仍然可以說諸事皆已成辦，就像天空籠罩大地──它涵蓋了一切。因此我們可以說，囊括佛陀所有教法的巴利三藏(Tipitaka)經典中所說的八萬四千法門都包含在這一目標中。倘若你研習了所有的巴利三藏經典，你應當能抵達這個目標。但是，假若你研習了全部巴利三藏經典卻未達此境界，那麼你仍會有疑惑，也因而仍會有苦。

我們不必學習構成巴利三藏經典的經(Sutta ，the discourses of the Buddha)、律(Vinaya，the code of monastic discipline)、論(Abhidhamma，the systematic analysis of the teaching found in the Suttas))三藏，但我們必須達到有覺性的境界。當我們到達這個境界後，自然會明白整個巴利三藏經典。有一次佛陀和一些比丘走在森林中。他抓起一把落葉，然後問這些比丘：「林中葉與我手中葉，哪個多？」比丘們回答說：「林中葉遠多于您手中葉，世尊。」佛陀于是說：「我所知法極多，如林中葉。但是，我教給你們的法如掌中葉。」請你們務必了解其中的意義：佛陀只教導苦和滅苦，別無其它。研究經典、布施、持戒、修習止觀應該能將我們引導至這一目標，否則它們就沒有什麼用。一旦達此目標，諸事便皆成辦。

Now we do not have to learn any Sutta (the discourses of the Buddha), Vinaya (the code of monastic discipline) or Abhidhamma (the systematic analysis of the teaching found in the Suttas), which together comprise the Tipitaka, but we have to come to an awareness of this point. When we reach this point, we will know the whole of the Tipitaka. Once the Buddha, walking in front of the forest with a number of monks, grasped some dried leaves and asked those monks: "The leaves in the forest or the leaves in my hand, when compared which are more?" The monks answered: "The leaves in the whole forest are much more than the leaves in your hand, venerable sir." The Buddha then said: "Dhamma that I know is great, like the leaves in the whole forest, but Dhamma that I teach you is like a handful of leaves." Please understand the meaning: the Buddha teaches only dukkha and its extinction, nothing else. Studying texts, giving charity, keeping precepts, practicing samatha meditation or vipassana meditation should bring us to this point, otherwise they are useless. When we reach this point, everything is done.

The Dhamma is ourself; it is we that lead our own life, not anything else. This is the beginning of the end of dukkha.

法就是我們自己，
只有我們自己可以主導自己的人生，
沒有任何其它東西可以，
這就是滅苦之道的開始。

Luangpor Teean 隆波田