平常心-行道 Normality-Walking The Path

Luangpor Teean(隆波田)

Developing Awareness is The Path That the Buddha Teaches

培養覺性是佛陀教導的道路

Things Outside of Buddhism 教外之法門

Making merit, being generous, keeping precepts and doing tranquility–meditation are a pair with the world. Whether there is a Buddha or there is no Buddha, these things exist anyway.

作功德、布施、持戒及修止禪是對應于世間的，在佛陀出世前及出世後，這些都一直存在著。

When prince Sidhartha was born, the Brahmins were assiduously looked after, which is making merit and offerings. As for tranquility–meditation, it』s a matter of psychic powers, a matter of ambition. We』ve probably heard about becoming invisible, flying through the air, diving into the earth, reading other people』s minds, multiplying oneself, reciting magical verses to obstruct vision, and hearing by entering absorption. This is not insight.

悉達多太子出生時，當時婆羅門得到一般人完善的護持，那就是所謂的作功德和供養。至于止禪，那是一種精神力量，是一種有所求心。我們可能聽過，有人可以隱形不見、在空中飛行、遁入地里、有他心通、應化身、或能念誦不思議的咒語而讓人看不見，乃至入定而發起天耳通等等，這些都不是觀慧。

Teachings Outside of Buddhism 教外之教導

This kind of practice is called tranquility-meditation. Tranquility-meditation is not more than means to make the mind peaceful, but it is peace under the influence of delusion. It』s just like putting a rock on top of grass: as long as the rock is on top of the grass, the grass can』t grow: but when the rock is removed, the grass grows just as before, or maybe even more vigorously than before. It is true that there is no Lobha, Dosa & Moha when we』re sitting alone, with the eyes closed; but as soon as we go back into society, like and dislike are born again. This is how it is! Going off to stay in a cave in a forest or the mountains, cannot extinguish suffering, just because of going to stay there. At first, I did it like that also.

這種修行稱為止禪，止禪是一種讓心平靜的方法，但這還是一種帶有無明的平靜，就像大石壓草一樣，石頭壓在草上，草就不能生長，一旦搬開石頭，被壓的草還是會像以前那樣生長，或甚至比以前更茂盛。沒錯！當我們閉眼坐著的時候，的確沒有貪、瞋、癡，但是當我們回到社會，喜惡愛憎的分別心又生起來了，這種方法就是這樣！遠離塵囂而跑到洞穴、森林或山中，不會只因為待在那里就能滅苦，早先我就是那麼做的。

The Teachings inside Buddhism 教內之教導

The word VIPASSANA translates as realizing and truly seeing. Seeing what? Seeing impermanence, instability and non-selfhood. When having insight, one views things differently than before. It is a transcendency. When we don』t yet see clearly nor truly know then, acting, speaking and thinking are as before. It is not yet VIPASSANA. But when we feel differently than before – that is, greed, hatred and delusion decrease – it can be called VIPASSANA.

毘婆舍那(VIPASSANA)，翻譯為通達及真正見到。見到什麼？見到無常、苦和無我。當你有了通達的智慧，你看事情就會和以前不一樣，這是一種超越(而不只是春風吹又生的壓制)。在我們還沒清楚見到及真正知道(明見及真知)之前，我們的行為、語言及思想還是和以前一樣，會有貪瞋痴，那樣就還不是毘婆舍那(通達、真見才能徹底斷除貪瞋癡)，只有在感覺和以前不一樣—即貪瞋癡真正減少(而不是暫時壓制)的時候，那才可以稱為毘婆舍那。

A Handful of Leaves: Awareness一掌之葉：覺知

To practice insight-meditation, the Buddha teaches us to develop four foundations of awareness, namely：在練習觀禪(內觀禪修)方面，佛陀教導我們培養正念覺知(sati)的四個基礎：

1. KAYANUPASSANA SATIPATTHANA, that is, to meditate on the body, in the body and see according to actuality that this body is only just a body; it』s not a being, an individual, nor a self. It is neither me nor it.

身觀念處：即以「身體或身內」為所緣而禪修，並如實見到身體只是身體，不是實有、不是實體、也不是自我，它既非我亦非它。

2.VEDANANUPASSANA SATIPATTHANA, to meditate on the feelings and see according to actuality that these feelings are only just feelings; they are not a being, an individual, nor a self. They are neither me nor them.

受觀念處：以「覺受」為所緣而禪修，並如實見到這些覺受只是覺受，不是實有、不是實體、也不是自我，它們也是非自非它。

3. CITTANUPASSANA SATIPATTHANA, to meditate on the mind in the mind and seeing according to actuality that this mind is only just mind; it is not a being, an individual, not a self. It is neither me nor it.

心觀念處：以「心」為所緣而禪修，並如實見到心只是心，不是實有、不是實體、也不是自我，它既非我亦非它。

4.DHAMMANUPASSANA SATIPATTHANA, to meditate on the mental objects in the mental objects and seeing according to actuality that these mental objects are only just mental objects. They are not a being, an individual, nor a self. They are neither me nor them.

法觀念處：以「法(mental object)」為所緣而禪修，並如實見到這些法只是法，不是實有、不是實體、也不是自我，它們既非我亦非它。

The teachings of the Buddha are many; I』m not able to describe all of it. We』ve probably heard that at one time, our Buddha was walking with a number of monks in the forest. Seeing fallen leaves scattered around, the Buddha picked up a handful of leaves and asked those bhikkhus, 「Monks, which is more, the leaves in my hand or all the leaves in the forest?」 The bhikkhus answered, 『The leaves in the forest are more than those in your hand, so much so that they cannot be compared.』 The Buddha then taught that the knowledge and understanding that the Buddha had studied was comparable to the leaves in the forest, and the knowledge that He taught us was comparable to a handful of leaves.

佛陀有很多的教導，我無法一一介紹他所有的教導。大家可能聽過：有一次，佛陀與一群比丘在森林中，佛陀看到滿地落葉，于是抓起一把葉子問那些比丘：「比丘們！是我手上的葉子多，還是森林里的葉子多呢？」那些比丘們回答：「森林里的葉子比你手中的多，而且多到不能比。」于是佛陀教導說：佛陀學過的知識和智能，就像森林里的葉子那麼多，而他教導我們的，就像手中的葉子那麼少。

The leaves in the forest stand for making merit, generosity, keeping precepts and developing tranquility-meditation, and the handful of leaves for insight-meditation. However, to do Vipassana we have to study through listening and reading at first, before we start practicing. Otherwise we』ll waste a lot of time gathering all the leaves in the forest.

森林里的葉子指做功德、布施、持戒和練習止禪，而手中的葉子就是指觀禪(內觀禪修)。然而，在練習毘婆舍那之前，我們必須先聽聞並閱讀經典，否則會浪費很多時間在收集森林里的葉子。

The practice of Vipassana that the Buddha teaches through developing the four Satipatthana, means learning to be aware. The Buddha said that there are two things that are of great assistance, namely 1. SATI: to recollect; * before doing or thinking anything, know it with awareness, and 2. SAMPAJANYA: to realize; the moment we』re thinking something, to realize it fully. SATI-SAMPAJANYA, when using ordinary language, just means to wake up, to awaken, to feel oneself all the time.

佛陀藉由培養四種念住(Satipatthana)而修的毘婆舍那的教導，就是練習保持覺知。佛陀說有兩樣東西能產生大幫助，那就是：

1. 正念(Sati)：即憶念不失＊，也就是在做或想任何事情之前，要覺知，知道它。

2. 正知(Sampajanya)：即了知，也就是我們想事情的當下，完全了知它。

正念和正知，用一般話來說，就是清醒、覺醒、隨時感知到自己的身口意活動。

Developing Awareness Gives Rise to Wisdom 培養覺知‧生起智慧

Talking from my experience, it is not necessary to sit with the eyes closed in order to develop awareness. I』ve done the method of sitting with closed eyes and wisdom didn』t arise. But doing the new method, my method, wisdom did arise and I got the feeling that is in accordance with the texts. Some people may think that my method is new because they』ve never heard it before but actually it is as old as the Buddhist teachings.

就我的經驗來說，我已經修學過閉眼坐禪的方式，來培養覺知，但是並沒有因此而生智慧。但是我修學我的方法之後，智慧確實生起了，而且我如實了知，這是與經典吻合的。有些人可能認為我這個是自創的新方法，因為他們從沒聽說過，但是，實際上這方法是和佛陀教導的一樣古老啊。

A. Arouse The Body To Always Feel And Be Awake 喚醒身體，令感知與覺醒

The development of awareness that I』m talking about and have been doing is done as follows. We can either sit down on the floor or on a chair, and it can even be done in the lying or standing-position. Catch with your awareness the movements of the hands; turn the hand up, turn the hand down, raise the hand, lower the hand. Be aware of each posture. Do this often. This is the coarse way of developing awareness. Simply speaking, walking or lying down, or whatever you may be doing. Know it. Everyone can do this method, no matter what religion one believed in. It can be practiced by all. People of all nationalities can do it because everyone has a body and mind. All religions teach the same thing: to abandon what is bad and to do what is good.

我修學的「培養覺知之道」是這樣的：我們可以坐在地板或椅子上，甚至可以躺著或站著練習，重點是：保持覺知在手部的動作—翻起手掌、翻下手掌、舉起手臂、放下手臂，覺知每個姿勢的動作，要經常這樣練習。這是「培養覺知」比較粗淺和初步的方法，也就是單純地，只是在說話、走路、躺臥或做任何事的時候，覺知它(身體的動作)！每一個人都可以練習這方法，不管你信什麼宗教，所有的人都可以練習。不管你是哪一國人，也都可以練習這方法，因為—每個人都有身體和心。所有宗教都教導同樣一件事：修練身心，止惡行善。

B. Arouse The Mind To Always Feel And Be Awake 喚醒心靈，令恆感知與覺醒

Having developed awareness until one is skilled at it, catch the feelings in the mind with awareness; following whatever comes up, no matter what one is thinking. Know and see it. Keep watching your own thoughts continuously. Regardless of what you』re doing, look at your own mind all the time, no matter what it is that you are doing – reading a book, writing, digging, cutting grass or bathing. Keep watch over your own mind all the time. What kinds of feelings are coming up? Satisfaction, dissatisfaction, worry, doubts, etc.; these things are all thoughts, objects. Watch over these thoughts and objects. Then we will see the various kinds of thoughts, such as gladness, sadness, desire to get, desire to not get, anger, hate, and so forth. They don』t exist all the time. They arise and pass away, they change all the time. We are not glad or sad for twenty-four hours.

當培養覺知身體的動作達到熟練時，接著就要進一步修學：覺知心里的感受。不管你正在想什麼，都要跟隨內心生起的任何東西，要知道並且看見它(內心的活動)；不論你在做什麼，都要持續不斷地看著自己的念頭，不論你做什麼事，例如看書、寫字、挖洞、割草或洗澡，都要一直看著自己的心。不斷地觀照自己的心，看看生起了什麼感受？是歡喜、不歡喜、擔憂、疑慮等等；這些東西都是念頭，都是內心緣慮之物(所緣)，我們要觀照這些念頭和緣慮之物，這樣才能見到各種念頭，像是高興、悲傷、想要、不想要、生氣、憎恨等等。它們不是一直都存在的，它們不斷生起、滅去，不斷在變化。我們不會二十四小時都在高興或都在憂傷中。

To Know And See According To Reality 如實知‧如實見

Change, arising-passing away, is what the Buddha showed to be impermanence, instability and non-selfhood. So don』t follow moods. Following moods will give rise to suffering. We just watch there. As soon as something arises in a flash, know and see it. As soon as you see it, it will stop. The stopping is equivalent to destroying defilements.

變化和生滅就是佛陀所說的無常、苦及無我，所以，不要隨著情緒起鬨，跟著情緒起鬨，只會引起苦惱。我們只是在一旁看著，只要一有什麼剎那生起，馬上知道並且看見它。只要你看見它，它就停了，這一停就等于消滅了煩惱。

Taking a Shortcut 直取快捷方式

The Results Of Developing Awareness In The Right Way 正確培養覺知的果報

A.Cleanliness As Result 清淨為果

So each of the practices, of making merit, generosity, keeping precepts, tranquility-meditation and insight-meditation, are ways to destroy defilement, that is to say Lobha, Dosa & Moha. The destruction of defilement, is what real merit is, the highest merit. Talking in terms of heaven, it』s the real heaven, it』s the essence, the peak of heaven. Talking in terms of Nibbana, it』s true Nibbana, the essence, the marrow of Nibbana.The finish of defilements is cleanliness.

Nibbana translates as extinguishment, coolness ; our hearts are not hot because defilements have been extinguished and become cool.If, at this moment, we don』t have suffering, it is Nibbana at this moment. When we experience Nibbana at this moment, we』ll go to Nibbana for sure. We should know heaven in our hearts ; not having suffering is heaven : we are joyful.; to look at our minds, is to be in heaven. When we have heaven in our minds like this, when we die, we』ll be born in heaven without doubt!

每一種修行：做功德、布施、持戒、止禪及觀禪等，這些都是滅除煩惱(也就是滅除貪瞋癡的方法)。滅除煩惱是真正的，最高的功德。若要說天堂，這才是真正的天堂，是其本質，是最崇高的天堂；若要說涅槃，這才是真正的涅槃，是涅槃的本質，涅槃的精髓。滅除煩惱就是清淨。

涅槃意為寂滅、清涼，這樣的心無熱惱，因為煩惱已被消滅，變得清涼。如果當下這一刻，我們沒有痛苦，那當下這一刻便是涅槃。當下這一刻體驗到涅槃，我們一定會從此趣向涅槃。我們應該知道天堂在我們的心中，內心沒有痛苦就是天堂，而這也就是快樂了。向內看我們的心就是進入天堂了，當我們內心有了這樣的天堂，死後我們也毫無疑問，必然會投生在天堂！

B. Brightness As Result 光明為果

If someone doesn』t know heaven, he or she won』t be able to go there, for example, we have electricity in our house and we want to have light but we go and take hold of the lightbulb ; the light doesn』t go on. When we』ve learned that we have to turn the switch in order for the light to go on, we turn on the switch and light appears at the lightbulb.

It is similar with the method to deal with greed, hatred and delusion : we don』t have to figure out where greed, hatred and delusion are, we just come back to look at our minds and Lobha, Dosa & Moha are destroyed by themselves.

The Buddha proclaimed that He was enlightened by working with the mind. We have to look at our minds. Watching the mind is turning on the light by using the switch. When we do this often, awareness will become nimble and quick; awareness will intercept greed, hatred and delusion and prevent it from arising. Awareness and concentration are together. As for wisdom, it means knowing and seeing clearly. In Pali, it says NATTHI PANYA SAMA ABHA, meaning there is nothing as bright as wisdom. And SATI TESAM NIVARANAM, meaning awareness is that which prevents the stream of defilements. There isn』t anything that is fast enough to hold back this stream, other than Sati. It is this awareness and wisdom that come and contact, know, see and stop it, not letting us become deluded. This is because Sati-Samadhi-Panya is opposite to Lobha-Dosa-Moha. If we don』t see, know and understand, there is full greed, hatred and delusion. It is comparable to nighttime, when it』s dark. As soon as we light a candle there is light and the darkness disappears, because darkness is afraid of light; as soon as the candle goes out, the darkness immediately comes back.

如果你不了解天堂，你就不能去到那里，舉例來說，房子里有電，我們都希望能有燈光，可是，我們卻只是抓著燈泡，這樣燈是不會亮的。當我們明白必須打開開關，燈才會亮，然後我們去打開開關，燈泡就發出光亮了。對治貪瞋癡的方法也類似這個道理，我們不必搞清楚貪瞋痴在哪里，只需要回來看我們的心，貪瞋癡自自然然就會滅除。

佛陀由于對治清淨了自己的心，而宣稱他覺悟了，所以我們也必須看自己的心，觀心就是打開開關－真正開燈的方法。如果我們經常這麼做，覺知就會變得敏銳快捷，可以截斷貪瞋癡，不再讓它生起。但是，覺知和禪定是一體的，至于智慧，意思是清楚地知道和見到。在巴利文里說：「NATTHI PANYA SAMA ABHA。」意思就是說，沒有任何東西像智慧一樣光明。又說：「SATI TESAM NIVARANAM。」意思是，覺知可以防杜煩惱之流，除了正念，沒有任何東西的速度，快到能夠阻斷這股泛流。只有這覺知和智慧才能跟隨它、趕上它，並且知道、看到和阻斷它，而不讓我們陷入迷惑。這是因為覺－定－慧(Sati-Samadhi-Panya)是貪瞋癡的反面。如果我們沒有覺知，沒有看到、知道和了解，就會充滿了貪瞋癡，就好比夜晚，充滿黑暗；明暗是相對的，只要我們點燃蠟燭，有了燈光，黑暗就消失了，黑暗害怕光明；一旦蠟燭熄滅，黑暗又立即回來了。

C. Peace As Result 寂靜為果

That I』m giving some reflections and explaining this shortcut-method of practice is in order for you all to take it and practice with it, so that you get quick results and don』t have to waste time. This method can be used in daily life; there is no need to stop working in order to practice. Some people have practiced a bit already, and some people have only just heard it. Some people who have never heard it might feel displeased. If that』s how you feel, then discard that feeling first, the knowledge that you have learned before. put it down for now and test out what I』m saying; try it out and you will know what the results that arise are like. I dare to guarantee that this method is at least eighty percent right according to what the Buddha teaches. According to just my own personal feeling, it is one-hundred percent right, because having practiced it, I know that it alleviates greed, hatred and delusion. When those things diminish, peace arises instead.

我之所以要給大家一些觀念及解釋這個快捷方式的修法，是希望你們能接受它並依之修學，讓你們快速得到成果而不浪費時間。這個方法可用于日常生活中，沒有必要為了修學而停止工作。有些人已經修學過一點，有些人可能才剛聽說而已，而也有些人可能從來沒聽說過，而且感覺不喜歡，如果你是這樣的感覺，那麼請你先放下那種感覺，以及你以前學到的知識，請現在就放下，然後試試我說的方法，去體驗看看，你會明白結果是怎麼回事。我敢保證，這方法至少有八成是直接傳承于佛陀的教導。就我個人的感覺來說，這是百分之百正確的方法，因為我已經練習過了，我知道它可以減少貪瞋癡。當這些東西消滅了，反之，寂靜安祥就會生起。

D. Full Awareness As Result 圓覺為果

I』d like to give another example: Take a glass. We can see that there is air in the glass. When we pour water into it, the air goes out and the water is in it instead. Then, when we pour the water out, the air goes back in and replaces the water. This compares with our turning up the hand, we know, we have awareness, Sati comes to replace not-knowing, delusion. Not-knowing goes out of our minds. Do it often. Catch the feeling often, in all postures. Sati will increase; and delusion, not-knowing will decrease just as the water replaces air in the glass.

我再舉個例子：就以杯子為例吧！我們可以見到杯子里有空氣，當我們把水倒下去，空氣會跑出來，而水會進到里頭去。當我們把水倒出來，空氣就會回到里頭而取代了水。這就好比我們在翻掌時，如果我們知道、有覺知，那麼正念就會取代不知與妄念，不知會被趕出我們的心。你們要經常這樣練習，在任何姿勢中，隨時抓住那個感覺(即覺知動作)，這樣你的正念就會增長，而不知與妄念就會減少，就像杯子里的水取代了空氣一樣。

Maybe some of you have heard about, or have been taught, to make merit, for example by building a ceremonial hall or temple; and you get merit for this or that many eons. And you』ve probably heard that one-hundred years on earth equals one year in heaven. The angels throw one sesame seed in a pit that is one-hundred leagues wide and one-hundred leagues deep. When it is full, that』s one eon!

也許你們有些人曾聽過或被教導：要你們去作功德。比如說，蓋一間法堂或寺廟，你們可以因此而得到無量劫的功德。或許你也聽過：地球一百年等于天上一年，以及一位天神每天丟一粒芝麻到一個將近五百公里寬和五百里深的坑洞里，當洞被填滿的時候，就是一劫的時間！

Other than that, you』ve probably heard that to once put food into a monks bowl, you get rewarded for six eons, sending a container with food to offer to monks, one gets rewarded for five eons, to send food for the midday meal, five eons. These things are puzzles, but some people don』t understand. If you want to understand, you have to practice, to develop awareness, by turning the hand up and down, feeling it.

除了那些之外，你們可能也聽說：只要在出家人的缽里供養食物，你就能得到六大劫不思議的福報；而用東西裝好食物供養僧侶，則能得到五大劫的果報；或者供養午齋的食物有五大劫福報；這些都是讓人陷入迷惑的說法，但是有些人不了解而深信不疑。如果你想要了解真相，就必須練習培養覺知，手掌像這樣翻上或翻下，並覺知它。

Before, we would do things without Sati, not feeling anything at all. Comparable to an abyss or pit that is empty, nothing in it, just like in that puzzle. But when training in awareness, catching the movement in all postures – for example, blinking the eyes, sitting and lying down – we are aware, feeling it, knowing it. When doing this, Sati increases, just like the sesame seeds that fall in the pit or abyss that is one-hundred leagues wide and one-hundred leagues deep. The aim of this comparison is that we train a lot in awareness that we do it a lot in order to get results, to make Sati full, so that we are not negligent or deluded.

以前，我們常常會在做事時沒有正念，一點都沒有覺知，這就像前述惑亂人心的說法里，那個空無一物的深淵或坑洞。但是當我們開始練習培養覺知，把捉住任何姿勢的動作，比如眨眼、坐下和躺臥—我們都覺知它、感覺它、知道它。這樣練習，正念就會增加，這就像丟入那個長寬深各五百公里的坑洞里的芝麻粒一樣。這個比喻是說，只要我們努力精進地練習培養覺知，讓正念達到圓滿，那麼我們就不會再失念或迷惑了。

When we have developed the four foundations of awareness, as described earlier, we will have the ability to really contemplate, ponder and understand the various problems in our minds.

當我們修學了前面說過的四種培養覺知的念處之後，我們就會有能力真正去觀照、思惟並了解心中的各種問題了。

Taking a Shortcut 直取快捷方式

Developing Awareness In The Right Way Will Yield Results Within Three Years. It says in the scriptures that whoever develops the four SATIPATTHANA in the right way and as continuous as links in a chain, will receive one of the following two results: at most, within seven years, medium within months or as fast as one-to-fifteen days to become one; an Arahant or two; an Anagami (i.e. one who is nearly fully enlightened) in this very life.

正確培養覺性，三年便能證果。經典上說：任何正確修學四種念住並達到正念持續如煉的人，他這一生中只需最多七年、中等的七個月之內或最快一至十五天之內，便會得下列兩種成果之一：1. 成為阿羅漢；2. 成為阿那含Anagami(接近完全覺悟者)。

As for the way of developing awareness that I』m talking about, if you really do it, knowledge and understanding will arise, and suffering will diminish, at most within three years, medium within one year, or as fast as one-to-ninety days. We will know, see and understand, and our life from then onwards will have happiness and no suffering. To practice like this, we don』t have to spend money; we can do it an hour a day, or 5 minutes. Even hearing about it often makes the defilements gradually diminish.

至于我所介紹培養覺性的方式，假若你真地去修它，便能生起智慧與理解，而苦會減少。至多三年內、中等的一年內或最快一至九十天，就會知道、看到與了解。而且從此，我們的生命就能快樂而無苦。像這樣的練習，不需要花錢，可以一天練習個一小時或五分鍾。甚至聽聞這方面的教導，也能使我們的煩惱逐漸減少。

Greed, hatred and delusion are evil; they are suffering. To get angry once is evil and is suffering one time. Evil and darkness are the same. Darkness means not seeing, not knowing, not understanding. Merit and knowledge are the same. When we understand, we are at ease, we don』t have suffering and we don』t doubt. If the mind is dark, there is suffering and doubt. For example, doubt that we』re going to be reborn like this and like that after death. But some people, including myself, who have made merit, been generous, kept precepts and practiced tranquility-meditation, still doubt about merit and demerit, about falling into hell or going up to heaven after death. They don』t understand at that time. The Buddha teaches that heaven is in the heart, hell is in the mind; and Nibbana also is in the mind. Our grandparents use to tell us this, but we didn』t reflect on it, so we didn』t understand it.

貪、瞋、痴是惡的，是苦的。生一次氣就造一次惡，也受一次苦。惡和黑暗是相同的，黑暗意思是沒看見、不知道和不了解；功德和知解是相同的，當我們知解，便能自在、沒有苦、不疑惑；假若心是黑暗的，就有苦、有疑惑，例如，疑惑自己死後會再投生為此，或投生為彼。但是有些人，包括我在內，曾經做功德、布施、持戒和修習止禪，但還是對有功德或無功德，以及死後下地獄，或上天堂感到疑惑，他們到死的時候都還不了解。佛陀教導我們：天堂在心中，地獄在心中，涅槃也在心中。我們的祖父母們曾告訴我們這些，但我們沒深思，所以不了解其真義。

We Have To Practice And Know For Ourselves 我們必須修行而且自己親知

Studying from scriptures is good, but it cannot solve suffering. Teachers teach that we should let go of greed, hatred and delusion; but they themselves can』t let go of it. Teaching others is easy, but teaching oneself is hard. But this method of mine is not difficult. You don』t have to study or learn anything. Being able to read and write or not is of no importance. Everyone can practice; men as well as women ordained or not ordained. We can all practice.

從經典中學習佛法是好的，但那樣不能解脫苦惱。有些導師教導我們放下貪、瞋、癡，但他們自己卻放不下，因此，教導別人容易，而教導自己很難。但是我教的這個方法不難，你不須研究或學習任何東西，能不能讀書寫字也不重要；任何人都可以修習，不管男人、女人、出家人或在家人，所有人都可以修習。

There is only one Dhamma, not many kinds. To say that the Dhamma of a person who keeps five precepts is one thing, that the Dhamma of a person who keeps eight precepts is another thing, the Dhamma of an ordained person is another thing, the Dhamma of a lay-person is another thing, the Dhamma of a person who practices insight-meditation yet another thing. That is a different matter. That is not what I』m talking about. I say that there is only one Dhamma. Dhamma is to finish Lobha, Dosa & Moha. Doing this is what virtue and Dhamma are. It says in the scriptures that virtue is the means to eliminate course defilements, concentration is the means to eliminate medium defilements, and wisdom is the means to eliminate subtle defilements. But can we really eliminate them? No. Why not? Because we don』t do it properly.

「法」只有一個，沒有很多種。一般人說，持五戒者的法是一種，持八戒者的法是另一種，出家眾的法是一種，在家眾的法是另一種，修止禪者的法是一種，修內觀禪者的法是另一種；他們認為這些法是不同的。那不是我所謂的「法」。我說的只有一個「法」，「法」就是去斷除貪、瞋、癡，這麼做才是所謂的戒律與「法」。經典中說：「戒是斷除粗重煩惱的工具，定是斷除中等煩惱的工具，而慧是斷除微細煩惱的工具。」我們都修學戒定慧，但是！我們真的能斷除它們嗎？不行！為何不行？因為我們沒有正確如法地修行。

The word defilement stands for greed, hatred and delusion but most of us understand it only as materialistic, that having money, a big house and a smart car is defilement. But in reality, those things are not defilements, they are just things that come from being diligent and knowing how to work, and from knowing how to save and accumulate things. But the defilements that I』m talking about are greed, hatred, delusion and sorrow. These defilements are not afraid of anyone, not of rich people, not of influential people, not even of monks ordained for a long time, with a title, are they afraid. They enter into everyone』s mind.

所謂「煩惱」是指貪、瞋、癡，但大多數人所謂的煩惱，僅是外在物質方面的；比如，有些人認為錢、大房子及精美房車是煩惱。但實際上，這些東西不是煩惱，它們是由勤勉、熟知工作技能及熟知節省及積累財物而來的產物。我所謂的煩惱是指內心的貪、瞋、痴及憂悲苦惱。這些煩惱不怕任何人，不怕有錢財有權勢的人，甚至出家已久且有德號的僧伽。它們能滲入每一個人的心中。

On speaking in another way, we could say that the defilements slap everyone』s face. A wealthy person, on being told off a bit, is displeased. This shows that the defilements slap him or her in the face. Or when someone praises him or her, satisfaction arises. This is the defilements slapping his or her face. These defilements are not afraid of anyone at all. They are only afraid of those who are disciples of the Buddha, they are afraid of those who develop the four foundations of awareness in the right way; they are ashamed, they don』t dare to come close, because that person has the eye to see the Dhamma, the wisdom to see clearly.

換個方式來講，可以說煩惱在每個人臉上打了一巴掌，有錢人稍微被責備就不高興，這就等于煩惱在他臉上打了一巴掌；或是當人們讚美時，他就感到高興，這樣也等于煩惱在他臉上打了一巴掌。這些煩惱完全不怕任何人，它們只怕佛陀的弟子，只怕那些正確如法修學四念住培養覺性的人，它們羞愧甚至不敢靠近那些具有見法眼，以及如實知見之智慧者。

This is the heartwood, the essence of Buddhism! The word Buddha means the one who knows, the awakened one, one who is joyful with Dhamma.

這是佛法的心要與精義！所謂的「佛」是指一個明了的人、覺悟的人以及法喜的人。

I have shared some of my reflections and understanding. It is a shortcut to practicing Vipassana. It is instantaneous. Having listened, please practice with every breath, no matter where you are, whatever work you are engaged in. You can practice while washing clothes, doing the dishes, sweeping up, or working in the field. Vipassana is wisdom, it is life, it is virtue, it is the Dhamma, it is everything. It is the real life, it is the real Dhamma. May you understand it like this.

我曾經與人分享我的某些感想和理解，這是一個練習毘婆舍那禪修的快捷方式，是立即可修的。當你聽了之後，不管你在那兒或做什麼工作，請隨著每一呼吸來練習，比如，在洗衣、做菜、打掃或在田里工作時，你都可以練習。毘婆奢那是智慧、是生命、是戒律、是法、是一切，它是真實的生命、是真正的法，希望你們能這樣理解它。

Taking a Shortcut 直取快捷方式(Summary Of The Shortcut 直取快捷方式的摘要)

I』ll give you a few small reflections:我來為你們快速做個回顧：

1. To be diligent in developing awareness in all postures: Turn the hand up, turn the hand down, raise the hand, lower the hand, walk back and forth, lean to the right and the left, blink the eyes, open the mouth, swallow saliva, breath in and out, fully feeling yourself doing it. This is called having Sati. It is equal to throwing sesame seeds into the abyss. When awareness is complete, wisdom arises to really know and see the following matters: Rupa-Nama, Rupa doing – Nama doing, Rupa disease – Nama disease, knowing instability, impermanence and non-selfhood, knowing convention, knowing religion, knowing Buddhism, knowing evil, knowing merit, really knowing! These are objects to know with real awareness and wisdom.

在一切姿勢當中，精進培養覺性：在翻起手掌、翻下手掌、舉起手臂、放下手臂、來回經行、斜向右邊及左邊、眨眼、開口、吞口水及吸氣呼氣時，全然覺知自己正在做的動作，這樣就是有正念，這如同丟芝麻粒進深淵里，必須一點一點累積成果。當覺性達到圓滿時，就會生起智慧而如實地知道，並看到以下事物：色與名(Rupa-Nama, 即身與心)，身行、心行、身病與心病，進而知道苦(instability)、無常(impermanence)和無我，知道世俗法、宗教、佛教、善惡、功德等意義，而且是真正如實地知道！這些是要用真正的覺性和智慧去了知的東西。

2. Next, to work with the mind: Look at the mind with awareness. Whatever the mind thinks, immediately know it and conquer it. When we immediately know and conquer thought, this is called working with the mind.

其次，對治這顆心：要用覺性來看著心，不管心在想什麼，要立刻知道並降伏它。當我們能立刻知道並降伏念頭，這樣就是在對治心了。

3. Do it until you are nimble and swift, until greed, hatred and delusion stop arising. It is the calming and extinguishing of suffering in the mind. This type of suffering we can』t chase away as we would chase off a pig, a dog, a duck or a chicken. We must depend on the development of awareness and see our minds in order to deal with these types of defilements. If we don』t see our minds, we will be empty, similar to a pit or abyss that is never full. When we have awareness, it means it is full, it is no longer a pit or an abyss; and Lobha, Dosa & Moha don』t have a place to enter, because awareness is full.

你要持續練習，直到覺性變得敏銳快捷，直到貪、瞋、癡不再生起，這樣就是心中苦惱的平靜與熄滅。這種苦惱，我們無法像趕雞鴨狗豬那樣趕掉牠們；想對治這類煩惱，就必須培養覺性和看見我們的心。假若我們不看見自己的心，覺性就會變得空乏，像一個沒填滿的坑洞或深淵；反之，當我們有了覺性，意指圓滿的覺性，它便不再像個坑洞或深淵，這樣貪、瞋、癡就無從滲入，因為覺性已圓滿了。

Whatever work we do, we do it with Sati/Panya. there is no delusion, only rightness. These types of defilements are ugly and worthy of getting fed up with. Whoever is a disciple of the Buddha with an eye to see the Dhamma will not have them lying around in his or her mind. they are afraid. Suppose we have defilements at a level of one-hundred percent. They slap our face one-hundred percent. When we see and understand them, they will gradually diminish. Then, when we try to become familiar with looking at our minds, the defilements will diminish increasingly, step by step. When it reaches one-hundred percent we』re rid of suffering. What is left is one-hundred percent happiness. Therefore, may you all try to practice and reach the real peace and happiness.

不管我們做什麼工作，都要帶著正念/智慧去做，沒有迷惑而完全正確如理。這些貪瞋癡煩惱，是令人厭惡而應當厭離的，任何一位具有見法眼的佛弟子，絕不會讓這些煩惱住在心中，它們畏懼這些煩惱。假設我們有無止盡的煩惱，它們就會無止盡地打我們巴掌，而當我們能看見並了知它們，它們就會漸漸減少；那麼，當我們努力並熟練于看我們的心，煩惱就會逐步減少，當覺性達到百分百圓滿時，我們就能滅苦，剩下的就是全然的快樂。因此，希望諸位能努力練習，得到真正的安祥與快樂。