致覺知者 Chapter Four 第四章 VISIBLE HERE AND NOW 此時此地當下見法

第四章

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來看立即見法

VISIBLE HERE AND NOW

CALLING TO COME AND SEE:

THE DHAMMA OF AN INSTANT

Today I would like to bring to you the truth, as I have heard it from the elders, who passed this truth on from generation to generation. It may be that you』ve heard it; it may be that you haven』t. When listening, please set up the mind to listen: listen with sati–samadhi–panna (awareness–steadiness of mind–knowing). Consider these words, and find their actuality at last.

今天，我將給你們介紹我從長者們那里聽來的真理。長者們把真理一代一代傳了下來。大家可能聽過，也可能沒聽過。聽的時候，請靜下心來，帶著覺定慧聽。仔細思索聽到話，並最終努力獲得實效。

In everything that happens there must be cause and effect. For example, the cause is that we go to work, the effect is that we earn money; the cause is that we go to study; the effect is that we gain knowledge. So the knowledge is the result of the study. Therefore the cause is to be diligent and the effect will be truly useful.

每一件發生的事都有其因果。比如，努力工作是因，賺到錢是果；學習是因，獲得知識是果，知識是學習的結果。因此，在因上勤下功夫，果上就真正受益。

The elders used to teach that the cause is developing sati (awareness), the result is the knowledge that arises. They have said so. Whether or not the Buddha talks in this way, or whether or not your parents and teachers talked in this way, make the experiment, and discover for yourself whether it is true or not. We have to consider and to really know it: the cause is called the developing of sati, the truth is called sacca. Whether or not we know it, it is still there, like something beneath an overturned bowl: we right the bowl, and what was concealed is revealed. Or it is like opening up what was closed. You should try it, and see for yourself whether it is like this or not.

長者們常常教導我們；培養覺性是因，智慧升起是果。他們如此說過。不管佛陀是否這樣說，不管你的父母或老師是否這樣說，你得親自試驗，自己發現這個說法是真是假。我們必須思索並真正地知道：因稱為培養覺性，真理稱之為諦。無論我們知道或不知道它，它一直在那兒，像藏在一只倒扣的碗里的東西；把碗翻正以後，原來隱藏在碗里的東西就顯現出來了。或者就像完全打開一個原本密閉的東西。你應自行嘗試，看看是否如此。

You can sit with legs tucked back to one side, sit with legs outstretched, sit on a chair, or sit in half lotus. Rest your hand on your thigh. Now turn the hand up onto its edge, having awareness of doing it. Turning the hand is the cause; the awareness of doing it is the effect. Turn the hand back down, having awareness of it. The cause is turning the hand down; the effect is the awareness that coincides with the movement. Turn the hand up, being aware of the movement. Turn the hand back down, being aware of the movement in the movement. The cause is turning the hand up and being aware of it and turning the hand down and being aware of it, the effect is that the knowing will accumulate. So when you are doing this, are in the rhythm of it, developing sati, you can say it is the same as the Buddha』s Teaching, the same as the elder』s teaching. You should develop sati. When you develop sati, panna will arise.

你可以把雙腿收起來側向一邊坐著，也可以將腿伸出來坐著，可以坐在椅子上，也可以單盤。將你的手平放在大腿上，然後，翻手掌豎起來，同時覺知這個動作。翻手掌是因，覺知動作是果。放下手掌，覺知它。放下手掌是因，與動作相應的覺知是果。舉起手，覺知動作。放下手，覺知動作。舉起手和放下手並覺知這兩個動作是因，覺知力將增長是果。當你有規律地做這些動作來培養覺性，你可以說它與佛陀的教導、與年長者的教導是一致的。你應該培養覺性。當你培養了覺性，你的智慧就會生起。

The elders used to tell us that Buddha taught the four satipatthana (the bases of awareness), or the four major postures, which are standing, walking, sitting and lying down. You have sati in these postures, then you have the sati to know other, minor movements. In all minor movements, stretching, bending, and all other movements, have the sati to know it. The effect will be the knowledge that arises.

長者們曾經告訴我們佛陀教導四念處或覺知行、住、坐、臥四種主要姿勢。如果你在行、住、坐、臥中培養了覺性，那麼你會有覺性去覺知其他小動作。所有的小動作，如伸張、彎曲等等，你都會有覺性知道它們。結果智慧將會生起。

Some people may say that this accords with the texts; some may say that this does not accord with the texts, but please listen, and try to practice yourself. If it is useful we use it. If it is useless we cast it away. The knowledge that we have learned, we know it already, but the knowledge we have never heard, please try it and find it for yourself.

有人可能會說這和經典一致，有人可能會說這和經典不一致。但是，請仔細聽，然後親自練習。如果有用就用它，如果沒有用就丟掉它。我們已經學會了的知識，我們已經知道；我們從來沒有聽過的知識，請嘗試一下，為你自己找到它。

This is a practice I have done. Sit comfortably, back erect, hands palm-down upon the thighs. Now turn the right hand up onto its edge, being aware of the movement. Then raise the hand straight up to chest height, being aware of the movement. Then bring the hand down to rest on the abdomen, being aware of the movement. Now repeat these three movements with the left hand. Then, having sati in each movement, move the right hand up the chest, then swing it out to above the right leg, then lower it to rest on the thigh, and then turn the hand back down again. And now repeat these four movements with the left hand. This is rhythmic practice. It is called the minor movements.

這是我曾練習過的方法。背部挺直，舒適地坐著，雙手掌心向下平放在大腿上。向右翻右掌(右掌側立)，覺知動作。向上抬起手到胸部高度，覺知動作。放下手，停在腹部位置，覺知。左手重復這三個動作。然後，帶著覺知，將右手上移到胸部，向外移動右手。放下右手到大腿上，翻手掌使掌心向下。左手重複這四個動作。這就是規律的練習。它稱之為基本動作。

Humans cannot stay still, so we find some work for the body to do and then use the sati to be with the movement. You can call it sati or you can call it samadhi. The feeling is called sati, samadhi is setting up the mind. When you do it, have awareness of it. If you don』t set up the mind, then you will not know. When you blink you know it.

人不能靜止不動，因而我們讓身體動起來，然後隨著動作訓練覺知。你可以稱之覺性(sati)，也可稱之為定(三摩地，samadhi)。對動作的覺知稱之為覺性(The feeling is called sati)，使心穩固稱之為定(三摩地，samadhi is setting up the mind)。你動作時，覺知它。如果你沒有心一境，你會不知道這動作。眨眼睛時你要覺知它。

We』ve blinked since our birth from our mother』s womb, but we don』t know it. When we look to the left or look to the right, we don』t know it. We don』t have sati-samadhi. We have only the usual sati-samadhi but we don』t set up the mind to know it. If we set up the mind to know it, the sati will be newly built sati. Samadhi is setting up the mind. We』ve breathed since we were born from our mother』s womb, but we don』t know it. Now we set up the mind, and breathe in and out, then we know it. When thought arises, then we know it. The knowing is caused by the developing of sati.

出生以來我們不斷眨眼，但我們不知道它；我們向左看又向右看，我們還是不知道它。我們沒有覺-定。我們只有通常的覺-定而沒有讓心穩固來明白它。如果我們安頓好心準備明白它，覺性會產生覺性。定是讓心穩固。出生以來我們不斷呼吸，但是我們不知道它。現在我們讓心穩固來明白它，吸入、呼出，然後我們就能明了它。念頭出現，我們就知道它。這種知道是培養覺性的結果。

So I would like all of you to take this teaching and use it. Ordained, all right; not ordained, all right; believe any religion, all right; wear any uniform, all right; keep the precepts, all right; don』t keep the precepts, all right; give a lot of charity, all right; don』t give any charity at all, all right. If you don』t develop sati then you will not know, even though you make merit, keep the precepts or practice a lot of calmness meditation. The knowing will arise because of the developing of sati.

因此，我希望大家都能接受這一教導，並實際運用它。出家，好；沒有出家，也好；信仰任何宗教，好；穿任何制服，好；持戒，好；不持戒，也好；廣大布施，好；沒有做任何布施，也好。即使你持戒、做功徳或在止禪的修習上下了很大的功夫，如果沒有培養覺知，還是不會明白。智慧是因為覺性的增長而生起的。

When we have more and more awareness, then the unawareness, which is moha, or delusion, will fade away. When we have more and more sati, more and more samadhi, panna will arise. This is calledpanna-parami (“the perfection of wisdom”). I do not talk according to the texts:panna is already there;parami means the readiness to know, if we practice in the right way. If we practice in the wrong way, then we will not know.

當我們有了越來越多的覺知時，愚癡或無明(moha or delusion)會逐漸消失。當我們有了越來越多的覺性、越來越多的定時，智慧就會產生，這稱為智慧波羅蜜(panna-parami，圓滿的智慧，the perfection of wisdom)。我並不是依據經典照本宣科──智慧本已存在，假使我們能夠正確修行的話，波羅蜜(parami)則意味著知道的準備。如果依照錯誤的方式修行就不會知道。

Now if we know we know the real thing, not knowing outside ourself. We know within ourself. We know ourself. Sitting here we know ourself to be roop-nahm (body–mind). Turning the hand up is roop-nahm, turning the hand down is roop-nahm, continuing turning the hand up and down is roop-nahm. This is knowing roop-nahm.

假如能夠知道，我們會知道真實的事物，而非知道身外的東西。我們知道自己內部，知道自己。坐在這里時，我們知道自己是名色(身心，body–mind)。翻開手掌是名色，蓋上手掌是名色，不斷地翻開、蓋上手掌也是名色。這就是知道名色。

Then we know the action of roop-nahm. When roop acts, nahm acts simultaneously. When roop-nahm acts we know it. We know it because of the developing of sati. Panna arises because of the developing of sati.

接著我們知道身心的活動。身活動的時候，心也同時活動。身心活動時我們知道。因為覺性增長，所以我們知道。因為覺性增長，智慧生起了。

We know roop-disease –nahm-disease. This born roop has disease, like headache, stomachache, fever, and so on. Another kind of roop-disease –nahm-disease: thought is nahm, but when it thinks it is the roop. When some people talk and that makes us satisfied or dissatisfied, our mind has disease. Really know this thing. The developing of sati is cause; the arising of panna is effect.

我們知道「身病─心病」。身體會有頭痛、腹痛、發燒等種種疾病。另一種身病–心病：念頭是名，但在思考的時候是「色」。當我們因為別人的談話而感到滿意或不滿意時，心就生病了。要真正明白這件事。覺性的增長是因，智慧的生起是果。

After knowing roop-nahm, we come to know dukkham – aniccam – anatta (suffering – impermanence – not self). People have taught that dukkham – aniccam – anatta is white hair, wrinkled skin, broken teeth. That is true, but not true according to the developing of sati. The developing of sati will cause panna to arise; that turning the hand up is dukkham, lowering it is dukkham. Dukkham is with the roop. Roop is a kind of lump-of- dukkha. Dukkham is unbearable. Aniccam is unstable. Anatta is uncontrollable. It is like that all the time. If we know it, it is like that. If we don』t know it, it is also like that.

知道名色之後會了知苦、無常、無我(dukkham–aniccam–anatta，suffering–impermanence–not self)。有人說過苦、無常、無我就是白頭髮、起皺的皮膚、掉落的牙齒。那種說法本沒有錯，但是從增長覺性的觀點來看並不正確。增長覺性會使智慧生起。手掌向上是苦，手掌向下是苦。苦和色身總在一起。色身就是一堆苦。苦是無法忍受的。無常是不穩定。無我是無法控制。它們總是如此。我們知道的話，它是這樣；我們不知道的話，它還是這樣。

So Dhamma, which makes a person become a Buddha, is there before the Buddha. Dhamma exists in everybody. It depends on the “owner” of each body to make this knowing happen. If we are able to know it, then we will know it. It is like the overturned bowl: whether it is overturned or set aright is up to us.

因此，使一個人成為佛陀的法，在佛陀之前就存在。法存在于每個人中。它依賴每一個身體的「主人」讓這種智慧生起。如果我們有能力知道它，我們就會明白。這有點像碗：它是倒扣還是正放取決于我們。

Now we come to know sammuti (supposition). Know all kinds of sammuti completely. We know that money is just a kind of metal, just a kind of paper, but we conventionalize it. Woman and man are sammuti as well. When we don』t know it, we suppose it to be woman and suppose it to be man. But if we don』t suppose it, then we don』t know them. Ordination and disrobing, monk and novice, all are sammuti: just take a piece of cloth to wear. The knowing is sati – samadhi – panna and sacca is truth. If it is true by sammuti we know it. If it is true by sammuti, we know it. If it is true by paramattha (direct contact by the mind), we know it.

現在我們會知道假名(sammuti，supposition)，完全知道所有假名。我們知道金錢其實只是一種金屬，只是一種紙，我們卻習慣地把它假定為金錢。男人和女人也是假名，我們不知道的時候，會假定就是男人，就是女人。但是，如果我們不做這些假定，我們就不會認出他們。出家與還俗，比丘與沙彌，這些都是假名，差別僅僅是穿的衣服。明了是覺–定–慧，聖道是真理。就世俗而言正確的，我們會明白它；就究竟法(paramattha，direct contact by the mind)而言正確的，我們也會明白它。

Ghosts and deities are all sammuti. Have we ever seen them? A ghost is a person who acts, speaks or thinks evil. The body doesn』t do anything: it is roop, like a doll. The thing that moves is the mind. Deities are the same, we suppose them. When we don』t really know sammuti, we don』t know. We really don』t know. I can guarantee that we don』t know. I myself didn』t know. But others may have, I don』t know.

鬼、神都是假名。我們見過他們嗎？鬼是身口意邪惡的人。身體是色，像木偶一樣，什麼也做不了。能動作的是心。神也一樣，是我們假定出來的。只要我們不能真正理解假名，我們就不會明白。我們並不理解，這我可以保證。之前，我也不理解。也許其他人理解，但我不知道。

I have done many kinds of meditation, like “Buddho”, “samma-araham”, counting breaths, the rise and fall of the abdomen, and sitting and observing the breath, but I really didn』t know, the knowing didn』t come, didn』t arise. It led to calmness and attachment to calmness. So calmness, or samatha-kammatthana (the working-ground for tranquility), is like putting a rock on top of weeds. When we take the rock off, the weeds will grow better than before, because the soil has been kept moist. Vipassana means clear insight, a complete uprooting. This is the real knowing. Anyone that does it will know it. Anyone that was born as a human being can do it, regardless of race, language or religion. But we have to understand the correct method.

我修習過很多種禪修，像「佛陀」、「正覺阿羅漢」、數息、觀腹部起伏、坐著觀呼吸，但是我真的還不明白，智慧也就沒有升起。他們帶來的是定以及對定的執著。因此，修定或者奢摩他業處(samatha-kammatthana，the working-ground for tranquility)就像把石頭壓在草上，一旦把石頭挪開，草會比以前長得更旺，因為石頭保持住了土壤的水分。毗婆舍那意味著清楚地洞察，可以連根拔除，這是真正地知道。任何練習者都將知道。無論種族、語言及信仰如何，只要生而為人就可以修習。但是，我們必須掌握正確的方法。

Also we know sasana (“religion”). Sasana doesn』t mean temples. The temple is just the supposed sasana. This is called sammuti-pannatti (convention of supposing). Paramattha is the real thing, which exists in humans. Everyone is sasana. They say that sasana is teaching, they teach and the ear hears, then sati – samadhi – panna considers it, and becomes knowing. Really know that, “Oh, everyone is sasana.” To destroy sasana doesn』t mean to destroy temples or Buddha-images or Bodhi-trees. To destroy sasana means to say bad things to people, to hit people, to kill people, which is great evil. So sasana is humanity. To curse someone is to curse sasana, to injure someone is to injure sasana: that is what evil is.

接下來我們會知道宗教。宗教並不意味著寺廟。寺廟僅僅是假定的宗教。這被稱為假名(sammuti-pannatti，convention of supposing)。究竟法是真實的東西，它存在于人類中。每個人都是宗教。有人說宗教是教導，人們聽到了，用覺定慧理解，然後就真正明白了，「哦，每個人都是宗教」。摧毀宗教並不意味著毀壞寺廟、佛像或菩提樹。摧毀宗教意味著講人們的壞話、打人、殺人，這些都是大惡。宗教就是人類，詛咒某人就是詛咒宗教，傷害某人就是傷害宗教，這些都是罪惡。

Now Buddhasasana (“Buddhism”). Buddha means one that knows. The body is like a doll. Sati – samadhi – panna is the knowing. So Buddha means sati – samadhi – panna, or the mind that is clean, illuminated and calm, which exists in everybody without exception.

現在談談佛教。佛陀是一個真正知道的人。肉身就像木偶。覺定慧是真正的知道。佛陀就是覺定慧，或者無例外地存在于每一個人的清淨、明亮、寧靜的心。

Now we talk about papa (“sin”). Papa is not knowing, darkness, stupidity. We fear papa, but why don』t we make ourself realize, so that we will be free of that fear. Punna (“merit”) is knowing clearly. People, when they come too close to monks, they fear papa. It is as if monks are the papa itself. That is just sammuti. Now we don』t have to fear papa. If we cannot conquer papa then we will have no chance and no time to conquer it. Don』t fear papa, but try to conquer papa. This doesn』t concern making merit, keeping precepts, or Vinaya (the code monastic discipline). The developing of sati is Dhamma, is Vinaya, is sila (normality), and is everything. We know all this because we develop sati.

現在談談惡(papa，sin)。惡就是不知道、黑暗、愚癡。我們都恐懼惡，但為什麼不讓自己了解，而免于恐懼呢？功德(punna，merit)就是清楚地知道。人們接近出家人時會懼怕惡，好像出家人就是惡似的。這就是假名。我們不需要害怕惡。如果我們不能戰勝惡，我們就沒有機會、沒有時間去克服它。不要害怕惡，但要努力戰勝惡。戰勝惡與做功德、持戒無關。培養覺性就是法，是律，是平常心，是一切。培養了覺性，我們會知道所有這些。

If we do not develop sati, but just study, that is only to memorize, not to see clearly or to see really. The developing of sati is to know clearly, to know really. When one knows, one can assure oneself and others. Anyone that does it will know it, because everyone knows the same thing. The knowledge is the shared object of developing sati. The result of developing sati can end dukkha: we don』t attach to sammuti, we will not fear ghosts, we will not fear deities. We don』t attach to any sammuti at all, because anything that does not exist we don』t have to fear. Ghosts and deities have no real existence, just sammuti. A ghost is somebody who speaks, thinks or does evil. A deity is one that speaks good, thinks good or does good. We know how to be human. Ghosts arise in people while they speak, think or do evil. When anger arises, and we can stop anger, that is human. When we can make our mind calm and clean all the time, that is deity, a mind worthy of respect. When we know like this, we can break through.

如果我們不培養覺性，只是學習，那就只是記憶，將不會清楚地、真正地知道。培養覺性就是為了清楚地知道、真正地知道。一個人真正地知道後，就可以為自己和他人做保證。每一位如此修行的人都會知道它，因為每個人都知道相同的事情。培養覺性可以滅苦：我們不再執著于假名，不再怕鬼，不再怕神。我們不再執著于任何假名，因為任何事情並不真實存在，無須害怕。神、鬼並不是真實的存在，都只是假名。鬼是身、口、意惡的人；神是身、口、意善的人。我們知道如何做人。當身、口、意惡的時候，鬼就出現了。當怒火生起的時候，我們停止惱怒，那就是人。如果我們能夠一直使自己的心寧靜、清淨，我們就有了值得尊敬的心，我們就是神。明白這些，我們就能突破。

So vipassana has this object: the six sense-bases, eye, ear, nose, tongue, body and mind, the five aggregates – that is from the texts – the twelve bases, the eighteen elements, the twenty-two faculties, the four noble truths, and the twelve paticcasamuppada (dependent co-arising). We learn from the texts, we study it, but we don』t know it. We just know from memory. When we come to develop sati the knowing will arise, that is the real thing.

毗婆舍那所緣：眼、耳、鼻、舌、身、意六根和五蘊—這些是從經典中得知的—十二處(twelve bases)、十八界(the eighteen elements)、二十二根(the twenty-two faculties)、四聖諦、十二因緣(the twelve paticcasamuppada)。我們學習經典，卻並不明白。那種學習只是記憶。一旦我們培養覺性，智慧將生起，那才是真實。

When we use sati to watch thought, whenever thought arises we know it, because when we move we have sati. Thought has no real self. When thought arises we have sati and know it, like a cat watching a rat. When the rat emerges the cat catches it immediately. This is the same. When we have sati in each movement, when thought arises we know it, see it and understand it. This means that we can untie it and conquer it. The elders said that to conquer others one hundred or one thousand times has not the benefit of conquering oneself just one time. To conquer oneself is to conquer thought. When thought arises we see it and know it. Then it cannot proliferate. Whenever thought arises we know it. When we develop more and more sati there will arise nana-panna (knowledge arising from full awareness-knowing), to know clearly, to know really.

當我們用覺性觀察念頭，因為我們動作時有覺性，所以無論念頭什麼時候出現我們就會知道它。念頭並沒有真實的自我。念頭出現時我們具有覺性並知道它，就像貓捉老鼠。老鼠剛一出現，貓就立即抓住它。同樣的道理，如果在每一個動作中我們都有覺性，那麼念頭生起時我們就能知道它、看見它、明白它。這意味著我們化解它、征服它。長者們曾說過，征服別人一百次、一千次得到的利益不及征服自己一次得到的利益多。征服自己就是征服念頭。念頭生起時我們看見它、明白它，它就無法繁衍。無論何時，念頭一生起我們就知道它。當我們培養了越來越多的覺性時，觀智(nana-panna，圓滿覺知生起的智慧，knowledge arising from full awareness-knowing)就會生起，這種智慧能讓我們清楚地、真正地知道。

Vatthu (thingness) means everything in the world and in ourself, we have to know it all. Paramattha means everything that exists in the world and in ourself, seeing it, having it, being it, right now in front of us, touchable with the mind, we have to know it all. Akara means that everything in the world and in us can change. When we clearly comprehend it, then we see, know, understand and touch dosa – moha – lobha (anger – delusion – greed), because it is vatthu – paramattha – akara. After knowing this the mind will be very cheerful, and can see vedana – sanna – sankhara – vinnana (feeling – percept – conceiving – knowingness) not being dukkha. The real phra (noble) inheres in this.

所依處(vatthu，事物，thingness)是指我們自身和世間的一切，我們必須完全知道。究竟法(paramattha，諸法實相，mind touchable))是指存在于我們自身及世間的一切，是能看見的、擁有的、存在著的、在我們眼前的、能用心感觸得到的一切，我們必須完全地知道它。變異(akara)是指我們自身和世間的一切都會改變。當我們清晰地領會它後，我們就能看見、知道、理解貪嗔癡，因為它就是事物、究竟法、變異法。明了這點之後，心將變得非常喜悅，就能明白受想行識(vedana–sanna– ankhara–vinnana，feeling–percept–conceiving–knowingness)不再受苦。真正的出家人(phra，noble)本就存在于此。

Phra doesn』t mean you shave your head, but means the quality of the mind. Paramattha means the real thing. The real phra is in everybody without exception. In this way of developing sati, the feeling of the movement is the cause, the effect is knowing all this. Phra means teacher, one that teaches. When they know this and teach this, there is no dukkha. A real phra knows sammuti-pannatti, paramattha-pannatti, attha-pannatti and ariya-pannatti (the four levels of designation). The mind has changed and we will really know this. If we know other things it is not correct.

出家並不是指剃頭，而是指心的品質。究竟法是指真實的事物。真正的出家人的特性毫無例外地存在于每個人中。用這種方法培養覺性，覺知動作是因，知道所有一切是果。出家人是指能教導他人的人。當他們知道了，沒有了苦，就教別人。一位真正的出家人知道世俗諦、究竟法、八正道、四聖諦。心已經發生了變化，我們就會真正知道，若知道其他事物是不正確的。

We continue the practice. There will arise piti (rapture). We feel comfortable, the mind is light, it is like in darkness there arises the light or the dirty becomes clean again. Or like black and white, or the heavy becoming light. The mind changes from one stage to another. When the knowing arises the not-knowing disappears immediately. When the quality of the real phra arises the quality of not being a phra disappears immediately. When the quality of being deity arises the quality of being ghost disappears immediately. When the quality of being human arises the quality of being other disappears immediately. It arises and substitutes for the other. This is called to be born here and die here. Not being born from the womb of the mother and dying physically, that is another thing. That is also the supposing of dukkham – aniccam – anatta.

繼續練習，就會生起極度的喜悅(piti，法喜，rapture)。我們會感覺很舒適，心會覺得輕柔，就像黑暗中出現了光明或者像污垢變為清潔，或者像黑變白，或者像沉重變為輕靈。心從一個階段轉變到另一階段。當知道(knowing)生起時，不知道就立刻消失。當出家人的品質出現時，非出家人的品質立即消失。當神的品質出現時，鬼的品質就立即消失。當人的品質出現時，其他的品質就立即消失。這稱為于此死去並重生。這里所說的生並不是從母親的子宮出生，死也並不是身體的死亡，那些是另外一回事。那些還是苦–無常–無我的。

Continue the practice. It will be like a pot of water, which has filled to the brim, is now having water removed. When the knowing arises sati will be reduced, not full like the previous stage. In the practice our awareness is full, but when the knowing arises it will attach to the knowing, it will attach to the object. When the object arises we have confidence, and it enters into our memory in the brain and is never forgotten then on. I have known this since I was forty-six, but I haven』t forgotten even a little. I know roop- nahm in the morning and know the changing of the mind in the evening. I really know this, and I have the confidence to guarantee that it is the Teaching of the Buddha. The Buddha taught this thing. Making merit, giving charity, keeping precept, that is good in one way, but learning from the texts we do not really know how to practice developing sati, how to deal with mind.

還要繼續練習。這就像是原本滿滿的一壺水，壺中的水現在慢慢地被移走。當知道(knowing)生起時，覺性就會減少，不像以前那麼充滿。在練習中，我們的覺知是充滿的，但是，當知道生起後，它就會黏著在知道上，黏著在目標(所緣)上。當目標出現時，我們就會有自信，並從此永遠不會遺忘。我46歲時就已經知道這些，但至今一點也沒有忘記。我在那個早晨知道了身心(roop-nahm，名色)，在那個晚上知道了心的轉變。我真的知道這些，我有自信保證這就是佛陀的教導。佛陀教導過這些。某種意義上說，做功德、布施、持戒都是好事，但是，通過學習經典我們並不能真正知道如何培養覺性，如何與心打交道。

A person who doesn』t know teaches a person who doesn』t know. The result is not- knowing. One that knows teaches, the result is knowing, because everybody has it, each can become the real phra, a noble individual. Woman, man, child, if they know it they become the real phra, a noble individual. Therefore the phra is a kind of blessing, because she or he teaches people to know. Blessing means noble. The noble knowledge is called giving Dhamma as charity, or giving knowledge as charity. This is the path of the real noble individual.

一個不明白的人會教導出另一個不明白的人。結果就是不知道。一個知道的人教導的結果，就是知道，因為每個人都擁有它，每個人都可以成為真正的出家人(phra)，成為一位聖者。婦女、男子、兒童，只要他們知道，他們就成為真正的出家人，成為一位聖者。因此，出家人是福源，因為他或她能教導人們知道。福源意味著高尚。傳授高尚的知識稱為法布施。這是聖者之道。

When we develop sati, and know the movements more and more, nana-panna will occur.

當我們培養覺性，越來越多地知道動作時，觀智(nana-panna)就會生起。

When nana (insight knowledge) arises you will really know, you don』t have to remember from the texts. You will know kilesa – tanha – upadana – kamma (stickiness – heaviness–attachment – action). Seeing clearly, seeing really, kilesa – tanha – upadana – kamma will reduce or fade away. When we know this point, we don』t have to believe anybody.

觀智(nana，insight knowledge)生起後，你就會真正地知道，而不用靠記憶經典知道。你將會知道(kilesa – tanha – upadana – kamma，stickiness – heaviness–attachment – action)。就會真正清楚地看見，(kilesa – tanha – upadana – kamma)就會減少或衰弱。當我們明白這點後，我們就不需要相信任何人了。

The one that sees it owns it. Suppose that the Buddha comes and tells you that this practice is not correct, you will also not believe him, because it is real. When nana-panna arises you have real confidence.

明白它的人就擁有它。即使佛陀來告訴你這種練習是不正確的，你也不會相信他，因為它是真實的。當觀智生起，你就會有真正的自信。

When you know this point, piti will arise again. When I knew this point during my practice, I went to sleep. After getting up, I started walking back and forth. The cause is walking back and forth, the effect is that the knowing arises again. I walk back and forth and have the knowing. At that time there is a centipede running across my path. The centipede is cause, the effect is that I see the centipede. I light a candle and try to find the centipede. When I cannot find it, I bring the candle back, and then begin to walk back and forth again. Walking back and forth is cause, the effect is knowing sila, silakkhandha – samadhikkhandha – pannakhanda (all that belongs to normality – setting up the mind – knowing). The knowing arises that khandha means vessel, container, to contain, to fight it. You can fight everything. It is like when the container is good and you go to get water, you can have that water to drink. But if the container is broken, when you go to get the water, you cannot get it.

知道這些後，極度的喜悅(piti，法喜，rapture)會再次生起。知道這些後，我去睡覺了。醒來以後，我開始經行。經行是因，再次生起知道是果。我走來走去，獲得了知道。那時，有一只蜈蚣正在橫穿我經行的道路。蜈蚣是因，我看到蜈蚣是果。我點亮了蠟燭，想找到蜈蚣，卻沒有找到。我放回蠟燭，又開始經行。經行是因，知道了戒、戒蘊、定蘊、慧蘊(sila, silakkhandha – samadhikkhandha – pannakhanda，all that belongs to normality – setting up the mind – knowing)是果。我知道了蘊意味著容器，可以容納，可以斗爭。你可以與任何事情斗爭。這有點像一個完好的容器，你可以用它盛水來喝。但是，如果容器破損，用它盛水喝就不行了。

In the texts they call this adhisilasikkha, adhicittasikkha and adhipannasikkha (the training in the higher morality, higher mind and higher wisdom). We can compare them, the texts and the experience. This is called sila has arisen; therefore sila is the tool to get rid of the crude kilesa. Sila is already there in us. So this kind of sila doesn』t concern keeping precepts, but only concerns the development of sati. When we practice this kind of developing sati its result will happen in this way. When we know this point, we will understand that sila can really get rid of the crude kilesa. When the crude kilesa is removed, sila will occur. It is like when we plant fruit trees, banana, coconut or palm, the shoots are already there, but to see them we have to wait until they come up. When we see them, that is the result.

經典中稱之為增上戒學(adhisilasikkha)、增上定學(adhicittasikkha)、增上慧學(adhipannasikkha)(the training in the higher morality, higher mind and higher wisdom)。我們可以比較經典與體驗。這稱為戒的生起，因此戒是斷除粗重煩惱的工具。戒本來就已存在我們之中。所以這種戒與持戒無關，它只與覺性的增長有關。只要我們以這種練習方式培養覺性，成果便會依此方式呈現。一旦了知這一點，我們就會明了戒真的可以斷除粗重的煩惱。粗重的煩惱斷除後，戒就會出現。就好像種下香蕉、椰子或棕櫚後，芽已長出，但要想見到果實，我們必須等它們長大。知道這些的時候，就是成果出現的時候。

Please work diligently and devotedly at developing sati. Whatever people may say, we don』t have to pay attention to it. Even though you make merit and give a lot of charity, you will never know this experience. Even though you study a lot, you』ll also never know. They do not concern this thing. This can really untie dukkha. When we can cure dukkha, wherever we are we are comfortable. If we are parents, teachers, children, police, soldiers, monks, novices, or whoever, we will be comfortable, because dosa – moha – lobha disappears, the attachment disappears. But we have to go over this object again and again, so as not to forget. But when you really see it you will never forget it. I have seen it, and I have never forgotten it.

請繼續精進用功，專心致志地培養覺性。不管別人說什麼，我們都不必管它。即使你做了功德並布施很多錢，你也永遠不會明白這種體驗。即使你研讀了許多經典，同樣也不會知道。做功德、布施、研讀經典與此無關。這個才能真正化解苦。只要能滅苦，我們無論在哪里都會感到自在。無論我們是什麼社會角色，父母、教師、子女，警察、戰士、比丘、沙彌，我們都會感到自在，因為貪癡嗔消失了，黏著消失了。我們必須一次又一次地複習這個目標，以免忘記。當你真正看到它，你就永遠不會忘記。我自從看見之後，就從沒有忘記過。

Now we come to know samatha (concentration-calmness) or doing calmness. There are two kinds of calmness. Samatha calmness is the calmness of not-knowing. So samatha meditation is only a device to keep the mind calm. Vipassana (liberating insight) means to see clearly, to know really. It is also calmness, but a different kind of calmness. Developing sati, the calmness will arise by itself because it is already there. The arising calmness is the unattachment, not having dosa – moha – lobha.

接下來我們要知道奢摩他(samatha，止禪，專注的寧靜，concentration-calmness)。寧靜(calmness)有兩種，奢摩他(止禪)的寧靜是一種「不知」的寧靜，只是一種讓心保持平靜的方便。毗婆舍那(vipassana，觀禪，liberating insight)則是清楚地看見、真正地知道。它也是一種寧靜，但是是另一種寧靜。只要增長覺性，寧靜就會自然生起，因為它本已存在。這是一種沒有執著、沒有貪瞋癡的寧靜。

When people say anything to us, sati will come immediately. It is like having only one chair but there are two people who are running to sit on it. When sati arises sati will sit there: dosa – moha – lobha cannot come because sati – samadhi – panna is already there. It is full. The fullness is already there. The voidness is also already there. It is like an empty glass, which has air inside it but we cannot see the air. When we pour water into it, water will substitute for the air, all of the air. The matter of sati is the same thing. I can really assure you. Suppose there is somebody who says bad things to us. Sati will come, and we can see it clearly. Parents teach us that if there is somebody cursing us or saying bad things to us, we should be patient and not get angry. But we cannot stay still because we don』t see it. When there is nobody to say bad things to us, we are already comfortable, because the comfortable is already there. It depends on what we suppose to be the owner of each body to practice and make it occur. When we practice, the clear knowing and the real seeing will occur. I can assure everybody. If somebody does not develop sati and does not make this thing occur, that person doesn』t have it, but it is already there. So we should respect each other.

當別人對我們說話時，覺性會立即出現。這就像兩個人爭著坐一張椅子。覺性升起了，覺性就坐上這個椅子：因為覺定慧已經在那兒了，貪嗔癡就無法出現了。它已經充滿了覺性。圓滿已經在那兒了，虛空也已經在那兒了。好像一個空的玻璃杯，里面充滿了空氣但我們看不見空氣。當我們將水倒進這個杯子時，水就取代了空氣，取代了所有的空氣。覺性的情況與此類似。我可以真正地向你們保證。假設有人說我們壞話，覺性就會出現，我們能清楚地看到它。父母曾經教導我們，如果有人罵我們或者說我們壞話，我們應該忍耐，不要生氣。但是我們無法冷靜，因為我們沒有看清它。沒有人對我們說難聽話的時候，我們是舒適自在的。因為舒適自在本來就在那兒。一切取決于我們—作為身體的主人—做什麼並使得什麼發生。如果我們練習，我們就會清楚地知道及真正地看明白。我能向大家保證。如果一個人不培養覺性，沒有使這類事情發生，他就不會擁有它，但是它還是早已存在。因此，我們應該互相尊重。

After knowing sila we will know kama (sensuality). Kama means those things that make calmness. Kama is attachment. This is called kama-arammana (the object of sensual enjoyment). It is called kamasava, under the control of kama; bhavasava, under the control of bhava (being) or dukkha: this is bhava and jati (birth); avijjasava: avijja is not knowing. Now we come to know kama, which is deities, rich people, people with authority. They attach to reputation, money, honor, these people who have kama, but I do not blame anybody, I just teach directly. You can bring it into practice, or you might not bring it into practice, it depends on you. When we know kama we see that kama is dukkha, kamasava is dukkha, bhavasava is dukkha, avijjasava is dukkha, because of not- knowing. We also know samatha meditation. People may talk in any manner; we really know the matter of calmness. We know all the stages of it, because it is already in us. We right the overturned bowl, we open up what is covered over, that is to teach the method of practice, the method of arm-movements, the method of turning the hand.

知道戒之後，我們接著會知道貪欲(kama，sensuality)。貪欲是指那些產生寧靜的事物。貪欲就是黏著。這稱之為貪欲所緣(kama-arammana，肉欲享樂的對象，the object of sensual enjoyment)。欲漏(kamasava)，受貪欲的控制；有漏(bhavasava)，受「有」(bhava)或苦的控制，這就是「有」和「生」(jati)；「無明漏」(avijjasava)—無明是不知道。現在我們漸漸知道了貪欲，它是指神、富人、當權者。他們黏著于名聲、金錢、榮譽，這些人都有貪欲，我並不是批評任何人，我只是直接了當地說出來。練不練習全由你們自己決定。當我們知道了貪欲，我們就明白貪欲是苦，欲漏是苦，有漏是苦，無明漏是苦，全都是因為不知道。我們也會知道奢摩他禪修(samatha meditation)。人們可能會以不同的表達方式描述它，而我們真正知道寧靜是什麼。我們知道它的所有階段，因為它已在我們心中。我們把倒扣著的碗翻過來，我們打開遮蓋的東西，就是教授給大家的這個練習——手臂移動的方法，手掌翻動的方法。

This is one form of the most intensive practice. I have not taught this according to the texts. It may or may not contradict the texts, but I will talk in this way, because doing this way then you know this way. If you study from the texts, when asked about the truth, you don』t know. Many of my teachers didn』t know. The arm-movement is cause; its result is panna arising. Cause and effect go together.

這是一種最徹底的練習方法。我並沒有根據經典教這種方法。它與經典也許一致，也許不一致，但我要以這種方式教它，因為這樣做你們會知道這條道路。如果你們向經典學習，有人向你們請教真理，你們會不知道。我的許多老師就不知道。手部動作是因，智慧的生起是果，因果相伴。

After knowing this, we know about punna and papa. For any bad bodily action, we know how it is papa-kamma (harmful, benighted action), and, if there is really a hell, into which level we shall fall. For any bad verbal action, we know how it is papa-kamma, and, if there really is a hell, into which level we shall fall. For any bad mental action, we know how it is papa-kamma, and, if there really is a hell, into which level we shall fall. For any bad bodily, verbal and mental actions together, we know how they are papa-kamma, and, if there really is a hell, into which level we shall fall.

知道這些後，我們就知道善(punna，merit)與惡(papa，sin)。對于任何身惡業，我們知道它是怎樣的惡業(papa-kamma，harmful, benighted action)，並且，如果真的有地獄，將因其墮入哪種地獄；對于任何口惡業，我們知道它是怎樣的惡業，並且，如果真的有地獄，將因其墮入哪種地獄；對于任何意惡業，我們知道它是怎樣的惡業，並且，如果真的有地獄，將因其墮入哪種地獄；對于任何身、口、意交織的惡業，我們知道它們是怎樣的惡業，並且，如果真的有地獄，將因其墮入哪種地獄。

For any good bodily action, we know how it is punna-kamma (beneficial wise action), and if there really is a heaven or nibbana, to which level we shall go. For any good verbal action, we know how it is punna-kamma, and if there really is a heaven or nibbana, to which level we shall go. For any good mental action, we know how it is punna-kamma and if there really is a heaven or nibbana, to which level we shall go. For any good bodily, verbal and mental actions together, we know how they are punna-kamma, and if there really is a heaven or nibbana, to which level we shall go.

對于任何身善業，我們知道它是怎樣的善業(punna-kamma，beneficial wise action)，並且，如果真的有天堂或者涅槃，將因其進入哪個層次；對于任何口善業，我們知道它是怎樣的善業，並且，如果真的有天堂或者涅槃，將因其進入哪個層次；對于任何意惡業，我們知道它是怎樣的善業，並且，如果真的有天堂或者涅槃，將因其進入哪個層次；對于任何身、口、意交織的善業，我們知道它們是怎樣的善業，並且，如果真的有天堂或者涅槃，將因其進入哪個層次。

The shaking of the knowing element is already there in everybody. The developing of sati can apply to everybody. If you don』t believe it, just try it. I can guarantee that it will not take longer than three years and you will really know. It is like the fat, fertile grain that we plant in the field. If we practice incorrectly, it is like the empty husk. If you dig the ground, but not in the right place, then you cannot get water. If you dig into the ground in the right place, then you can really get the water. This kind of practice, if you do it correctly you will really get the result. If you do it incorrectly, you will not get the fruit.

認知模式的撼動已存在于每個人中。培養覺性的方法適用于每一個人。如果你不相信，只需要試一試。我可以保證，不超過三年，你將會真正知道。練習正確的話，就像在地里種下肥沃、多產的谷粒；練習錯誤的話，就像種下空殼。如果你在錯誤的地方挖掘，就不會得到水；如果你在合適的地方挖掘，肯定會得到水。如果你正確地做這種練習，將會得到結果；如果你錯誤地練習，將不會有收穫。

When the occurrence happens we know about four elements, earth, water, fire and wind, they come together. When we know this, the occurrence arises. We know the end of dukkha. The end of dukkha is here; it will demolish all and everything. On this thing I do not believe anybody. When we come to the end we will have nana.

事情發生時，我們會知道地、水、火、風四大，他們一起來。當我們知道這些，事情就會發生。我們知道了苦的息滅。苦的息滅就在這，它將摧毀一切。在這件事情上，我不相信任何別人。到達終點，我們就會有智慧。

Sila is the tool to get rid of crude kilesa. When the crude kilesa comes to an end, sila occurs. Samadhi is the tool to get rid of the median kilesa. When we know the median kilesa, then we know samadhi. Panna is the tool to get rid of the subtle kilesa. When the subtle kilesa is discarded,panna then arises. That arising panna is called nana-panna. Because it is inside us, we know it. If it is not there inside us, then we don』t know it. I can assure you that everyone without exception can know it. Women, men, believers of any religion. When I was practicing this method I was not a monk. Sometimes I wore shorts, sometimes I wore trousers. After knowing this Dhamma, I taught brothers, parents, aunts and uncles for three years. They knew, but they knew little, but still they knew the real phra, knew the supposed phra , knew The mind changes from commoner to noble individual.

戒是消除粗重煩惱的工具。當粗重煩惱消除的時候，戒就出現了。定是消除中等煩惱的工具。當知道中等煩惱的時候，我們就知道了定。慧是消除細微煩惱的工具。當細微煩惱消除的時候，慧就出現了。出現的慧稱為觀智(nana-panna)。因為它就在我們之中，我們知道它。如果它不在我們之中，我們就不會知道它。我可以向你們保證，每個人—男人、女人、任何宗教的信仰者—都毫無例外地可以知道它。當我練習這種方法的時候，我還不是個比丘。我有時穿短褲，有時穿長褲。知道法之後，我教給父母、兄弟、女性長輩、男性長輩三年之久。他們知道了，知道不多，但知道了真正的出家人(the real phra)，知道了世俗的出家人(the supposed phra)，知道了世俗諦、究竟法、八正道、四聖諦(sammuti-pannatti, paramattha-pannatti, attha- pannatti , and ariya-pannatti)。他們的心已從普通人轉變為聖者。

They say that nibbana is tadangapahana (abandoning by substitution of opposites), vikkhambhanapahana (abandoning by suppression), samucchedapahana (abandoning by destruction). Tadangapahana is to come to know oneself thoroughly. There are four levels of knowledge. First, we know until the end of dukkha, but we know only a short time, it doesn』t last long. Second, we know longer, like the light of a bigger lamp. Third, we know even longer, like the light of even bigger lamp. And fourth, when we know, we know the end of dukkha, but after we know it is there all the time. It is like the full flame of the lamp, or the light of the sun, the very brightest light.

他們說涅槃(nibbana)是超越二元對立(tadangapahana ，abandoning by substitution of opposites)，是超越壓抑(vikkhambhanapahana，abandoning by suppression)，是超越毀壞(samucchedapahana ，abandoning by destruction)。超越二元對立就是完全徹底地認識自己。有四個層次的知識生起。首先，我們知道苦滅之前，但只是知道一會兒，持續時間不長；接著，我們知道得長一些，像一個較大的燈泡；接著，我們知道得更長久一些，像一個更大的燈泡；最後，當我們知道的時候，我們就知道苦滅，並且從那以後一直持續知道，像全亮的燈泡或太陽的光芒，最明亮的光。

There are four kinds of nana. We have to really know it. This is learning and practice. Learning means moving the arms. Practice means turning the hand up and down. After learning and practicing this method, the fruit will come, and we will have no doubt, because we know all. We also know the end of dukkha.

智慧有四種。我們必須真正知道它。這就是學習與練習。學習的意思是移動手臂，練習的意思則是向上或向下翻轉手部。經過這種方法的學習與練習之後，成果將會出現，我們將不再有疑惑，因為我們知道一切，也知道苦的止息。

Paticcasamuppada (dependent co-arising) is just words. If we want it in our practice we have to come to the cause that is to practice movement until panna arises. When panna arises, when we talk about paticcasamuppada we know it immediately.

緣起法(aticcasamuppada ，dependent co-arising)只是一個名詞。如果我們想在練習中明白它，我們必須從因處下手—那就是練習動作，直至智慧的生起。當智慧生起時再談論緣起法，我們立即明白。

So now we come to the conclusion. We practice developing sati, and we come to see thought, we come to see the mind. We do the practice like a boxer: once in the ring, the boxer must box. We do it often, step by step. We do it like a ball in a field. When people do not stop kicking the ball, the ball must continue to roll. When they stop kicking it, the ball comes to rest by itself: it doesn』t have to fight nor to escape. We come out of thought, come out of the cave, and we live in the brightness. We see our life–mind at all times. When the mind moves we know it, satipanna (awareness-knowing) is there immediately, like a barrier against all harm. And though the world of others be turbulent and heated, with us the whole world is at peace. Be that way.

現在我們總結一下。我們練習培養覺性，逐漸看到念頭，逐漸看到心。我們要像拳擊手一樣練習：鈴聲一響，馬上出手。我們一步一步地、經常地練習。就像足球場上的足球一樣，如果人們不停地踢它，它必然會不停滾動；如果人們停止踢它，它就會自己停下來：既不必戰斗也不必逃跑。我們從念頭中走到它的外面，走出洞穴，生活在光明中。我們時刻看清自己的心。心一開始思考，我們就知道它，覺智(satipanna，awareness-knowing)立即出現，像柵欄隔掉所有危害。儘管別人的世界是騷亂躁熱的，我們的世界卻是一片祥和平安。就是這樣。