致覺知者 Chapter Three 第三章 THEN IT WILL NOT RAIN HARD ON THAT 暴雨停歇

第三章

然後就不會下那麼大的雨了

THEN IT WILL NOT RAIN HARD ON THAT

Today is an important day, that we gather to listen to my talk on truth. What I am going to talk about is what I experienced. I have practiced it, and the result it has given me is that I have no doubts. All of you here want no dukkha (suffering), like myself I suppose. In reality, in actuality, there is no dukkha; we suffer only because we don』t know it. All of you listening to my talk right now have no dosa (anger), no lobha (greed), and no moha (delusion). The origin of the mind of human beings in every nation and of every language is as such. Please set up the mind to listen, and bring it into practice.

今天是個重要的日子，大家聚在一起聽我談談真理。我要談的是我所體驗過的事情。我實踐過，結果我不再有任何疑惑。我想，大家都像我一樣不想要苦。實際上，苦並不存在。我們受苦僅僅是因為我們不明白它。大家在聽我講話的此刻並沒有貪、沒有嗔、沒有癡。每一個民族、每一種語言的人們，他們的心原本都是這樣的。請安心聽，並實踐它。

First of all, we have to practice awareness. Most people do not understand, so they try to find calmness, but without success. I did that also. I sought calmness, but I didn』t know where calmness was. Now I would like to talk about another kind of calmness. The calmness of freedom from not-knowing, because we know and because we are alert. The calmness of freedom from uncalm, of freedom from doubt, because when we practice the correct method of awareness we will know the supposition of everything there is in the world, because the awareness of ourself will bring panna (knowing).

首先，我們要練習覺知。很多人不明白，他們想要找到寧靜，但卻沒有成功。我也曾那樣做過。我曾尋找寧靜，但卻不明白哪里有寧靜。現在，我想談談另一種寧靜，一種由于明了和警覺而沒有不知道的寧靜。覺知自己產生智慧，如果我們練習正確的覺知方法，我們將知道世上所有事物的假名，將得到沒有不安、沒有疑惑的寧靜。

There are four kinds of panna: knowing by memorizing, knowing by recognizing, clearly knowing and really knowing. And all these panna are in every person. Sacca means truth. There are four levels of knowing Dhamma: to know sammuti-sacca (conventional truth), paramattha-sacca (directly-contacted truth), attha-sacca (the deep truth) and ariya-sacca (the fundamentally transforming truth). And this can make anybody become a noble individual, regardless of social class or language. The first step is sotapanna, the second step sakadagami, the third step anagami, and the fourth step arahat (the four stages in the change from being hopelessly deceived to fully freed).

有四種智慧：一種是通過記憶獲得的，一種是通過識別獲得的，一種是清楚地知道，一種是真正地知道。每個人都有這四種智慧。聖道意味著真理。知道佛法有四種層次：一是知道世俗諦(sammuti-sacca，約定俗成的真理，conventional truth)，二是究竟法(paramattha-sacca，直接見真理，directly-contacted truth)，三是知道深層的真理(attha-sacca，the deep truth)，四是四聖諦(ariya-sacca從根本上轉化的真理the fundamentally transforming truth)。不論社會階層或語言如何，這些智慧能使每個人成為一個聖人。第一步是須陀洹果(sotapanna)，第二步是斯陀含(sakadagami)，第三步是阿那含(anagami)，第四步是阿羅漢(arahat)—從無望的受騙向完全的解脫轉變過程中的四個階段。

Now in the beginning stage of practice, we know vatthu (thingness), we know paramattha (mind touchable), we know akara (changingess). The mind will change to be ariya (noble), because we have clearly seen the source of dosa – moha – lobha (anger – delusion – greed) and then clearly known the source of vedana – sanna – sankhara – vinnana (feeling – percept – conceiving – knowingness). This is called to clearly know and to really know with nana-panna (the knowledge of full awareness-knowing) that arises from the developing of sati (awareness).

現在，在練習的開始階段，我們知道所依處(vatthu，事物，thingness)、究竟法(paramattha，諸法實相，mind touchable)、變易(akara，無常變化，changingess)。因為我們清楚地看到貪嗔痴的源頭，清楚地知道受想行識(vedana –sanna–sankhara–vinnana，feeling–percept–conceiving–knowingness)的源頭，我們的心會變得高貴(ariya，noble)。這就稱之為以培養覺性帶來的觀智(nana-panna，the knowledge of full awareness-knowing)清楚地知道和真正地知道。

Next, we use sati to see the mind: panna will arise, and we will know the source of kilesa (“defilement”, stickiness), tanha (“craving”, heaviness), upadana (attachment) and kamma (action). Next, use sati to see the mind again; whatever thought arises see it immediately, and we will know the deception, know in time, know the protection and know the cure. We will know how to conquer conceptual thought. Sila (“moral conduct”) will occur within our own mind.

接下來，我們用覺性來看念頭：智慧會生起，我們將知道煩惱(kilesa，染著，defilement，stickiness)、渴愛(tanha，craving，heaviness)、執取(upadana，attachment)、業(kamma，action)的來源。接著再次用覺性來看念頭：不管什麼樣的念頭升起立即看見它，就會識穿它的詭計，就會及時知道它，就明白保護和治療。當我們知道怎樣征服概念上的念頭時，戒就會在我們內心產生。

It is not the person who observes sila, but sila observes the person. Sila means normality. Whenever the mind thinks abnormally we see the thought immediately: this is called sila observing us. People who only keep the precepts will not know this mind』s occurrence. So sila is a tool to get rid of crude kilesa, to destroy dosa – moha – lobha, to destroy kilesa, tanha and upadana. Then sila appears.

不是人守護戒，而是戒守護人。戒意味著平常心。任何時候當我們的心不正常地思考時，我們立即看到念頭，這就叫做戒守護我們。那些只知道持戒的人不知道心發生了什麼。所以，戒是一種工具，用來消除粗重的煩惱，去掉貪嗔癡，消除煩惱、渴愛、執取。這樣，戒就產生了。

Samadhi (steadiness of the mind, setting up the mind) is the tool to get rid of the median kilesa. Median kilesa is the attachment to calmness. I have done breathing meditation, which brings calmness, but it is the kind of calmness dependent upon moha. I did that because I didn』t know the real calmness at that time. Now I know calmness. Real calmness is clearly seeing, really knowing and really understanding. This kind of calmness, everyone can do it when they know the source of moha. Whether you are a teacher, student, merchant or homemaker, you can do it. Everybody needs calmness, and this kind of calmness; whatever kind of work you do you still have it, because you know the source of moha.

定(samadhi，穩固的心，steadiness of the mind, setting up the mind)是去除中等的煩惱的工具。中等的煩惱是對寧靜的執著。我曾練習過呼吸法，它給我帶來寧靜，但這是一種依賴于無明的寧靜。我當時練習它是因為那時我還不知道真正的寧靜。現在我知道了。真正的寧靜是清楚地看見、真正地知道和真正的理解。當人們知道無明的來源時，這種寧靜每個人都能得到。不管你的職業是什麼，是教師、學生、商人或家庭主婦，你都可以得到。每個人都需要這種寧靜，無論你從事什麼樣的工作你仍擁有它，因為你知道了無明的來源。

We don』t have to sit with eyes closed to get calmness, but we can have calmness in this very society. Whenever conceiving thought arises, samadhi will see it immediately. Samadhi doesn』t mean to sit with eyes closed. Samadhi means setting up the mind to see our own mind, to see our own work.

我們不必緊閉雙眼坐著來獲得寧靜，在這真實的社會里就能獲得寧靜。當念頭出現的時候，定(samadhi)就立即看見它。這種定不需要緊閉雙眼坐著，它意味著讓心做好準備去看我們的念頭、看我們自己的工作。

Now panna gets rid of the subtle kilesa. We know the subtle kilesa when we know the source of thought whenever it arises. Whatever we do now, we have normality in speech and mind. When all these conditions gather, there will arise a kind of) and it will break apart from the person. Only the one that practices will know. All of you sitting here now have as yet no nana, but the non-suffering and non- happiness is already there. When we don』t have nana we don』t know it, so we seek calmness. Now, as you are sitting here, look at your own mind. You don』t have jealousy, ill will, and aggression; now your mind is indifferent, not suffering and not happy, beyond good and evil. This state is in everybody, and this is the calmness that everyone is seeking.

接下來用智慧去除細微的煩惱。無論念頭何時升起，我們知道念頭的來源，就知道了這細微的煩惱。不論我們現在做什麼，我們的談話和思考中都有平常心。當所有的這些條件結合在一起時，就會升起一種內觀的智慧(nana，insight knowledge)，它是突然產生。只有實踐的人才會知道。在座的各位現在都還沒有這種智慧，但這種無苦無樂的境界已經存在。因為沒有智慧，我們才不了解它，才會尋求寧靜。現在，當你們坐在這里，觀看你們的心。現在，你們沒有嫉妒、惡意、敵意，你們的心是無差別的、不苦不樂的、超越善惡的。這種狀態每個人都有，這樣的寧靜是每個人所尋求的。

Somebody who doesn』t know comes to teach people. A lot of people follow that person and sit with eyes closed, trying to find calmness. This is trying to get something that doesn』t really exist, trying to make something that cannot be real become real. It is impossible. So that is only the state of delusion. Now we come to know the real thing. It is called upekkha (indifference, equanimity). It is our own mind. It is like something that is covered over; now, when we come to see our own mind, it will be revealed.

有些人自己都不明白卻去教別人。許多人跟隨這樣的老師，閉著雙眼坐著，想找到寧靜。這是在試圖得到某種並不真正存在的東西，試圖制造出某種不可能成真的東西。這是不可能的。所以，這樣做只是無明。現在我們漸漸知道什麼是真正的東西，它就是平等心(upekkha，indifference, equanimity)，它就是我們的心。如同某件曾被遮蔽的東西，當我們漸漸能看見自己念頭的時候，它就顯露出來了。

So we don』t have to do anything with calmness, because it is already there. The only thing we have to do is know the method of practice. The method of practice is to know the movements of the body – we don』t have to watch the movements of our breathing – we have to know the movements of the physical body and then see the movement of the mind.

所以我們不必刻意去尋找寧靜，因為它就在那兒。我們唯一要做的事是知道練習的方法。這個方法就是知道我們身體的動作—不需要去觀察呼吸—我們必須知道身體動，然後再去看心動。

Breathing is never glad or sad; it never hates anybody or likes anybody. What is angry is the mind that is thinking. What is pleased is also the mind that is thinking. So we come to see only this point. To see this point is to be aware of thought. In order to see thought, don』t enter thought. As soon as it thinks, detach from thought, like a cat catching a rat. We don』t have to teach the cat to catch rats, but whenever a rat comes the cat will get it. The clear knowing and real knowing is the same thing. Most people understand panna only as memorizing and recognizing. Very few know clearly and know really. Anyone that will clearly know and really know must make an effort always. Wherever they go they always watch thought; going to the toilet, eating food, whatever they do they look at thought. When we watch thought a lot, like a cat watching for rats, then when thought arises sati or panna will clearly see immediately. This is called panna getting rid of the subtle kilesa.

呼吸從不喜悅或悲傷，它也從不憎恨某人或喜歡某人。只有這顆不斷思考的心才會生氣，才會高興。所以我們要漸漸明白這點。要明白這一點就要明了念頭。為了看見念頭，我們不要進入念頭。當它一開始想，就離開念頭，就象貓捉老鼠。我們不必教貓捉老鼠，老鼠來時貓自己會去捉。清楚地知道和真正地知道是同一回事。大多數人只是經由記憶和識別了解到智慧，只有很少人真正地、清楚地知道。想要真正地、清楚地知道的人必須時刻努力，無論走到哪里，總是看念頭：上洗手間、吃東西，無論做什麼，都在看念頭。當我們看念頭看多了時，象貓看老鼠一樣，念頭一升起，覺性或智慧就會立刻清楚地看見它。這就叫做用智慧去除細微的煩惱。

When we come to this point it is like the hidden thing is revealed, and we will know all religion, we will see with self-understanding the teaching of any religion. We will understand Hinduism or Christianity. We don』t understand now because we just memorize from the texts. That is only a kind of history. Now we come to study at ourself. Reality is in us. Texts are only the words of other people. We come to see our own mind, and we will be another knowing individual.

當我們達到這個境界時，如同隱藏的東西顯現出來了，我們將會知道所有宗教，我們會自行領悟任何宗教的教義，我們會理解印度教或基督教。我們現在不理解是因為我們僅僅靠閱讀記住了它們，那只是一種歷史。現在我們來研究自己，實相就在我們身中。書本只是別人說的話。我們看自己的念頭，就將成為又一個知道實相的人。

I will stop now. Anyone that has questions can ask.

我就要結束我的講話了。誰有問題請提出。

AUDIENCE: Luangpor teaches that when we go to the toilet we also watch thought. Shall we watch our walking, or shall we watch thought or what shall we watch?

問：師父教導我們，當我們去盥洗室時仍要觀看念頭。我們應觀看走路？觀看念頭？或觀看其它？

LUANGPOR: Thought arises even when we do not pay attention to it. So when it arises we will see it, we will know it, we will understand it. If we pay too much attention trying to see it, it will not think. So we should practice in an indifferent, detached way. When it thinks we will know. Samadhi is also awareness. When you are aware of yourself, that is samadhi. When it thinks and you see thought, that is samadhi.

答：即使我們不注意念頭，它仍在生起。它生起時，我們能看到它、知道它、了解它。如果我們對它太注意，它就不想了。因此，我們要以一種不同的、不執著的方式來練習。它想時，我們知道。三摩地(samadhi)也是覺性。當你覺知你自己，就是三摩地。它想時，你看到念頭，就是三摩地。

AUDIENCE: When I sit I can watch the thought, but when I walk to the toilet and intend to see the thought, when thought arises should I stop walking and see the thought or what should I do?

問：坐著時，我能觀看念頭，但是走向盥洗室時，若念頭生起了，想去看念頭，那麼，我應停止走動來看念頭，或者，我該怎麼做？

LUANGPOR: You don』t have to stop walking, just be aware of yourself. When we are aware of ourself, that is samadhi. Whatever movement we make we will know it. Unintended thought will arise by itself. If we do not see it we will attach to it, and this is dukkha. So we come to know the cause of dukkha. Normally our mind is indifferent. It can think without dukkha, and we know that it thinks without dukkha But when we do not see thought we follow thought, we enter thought, we enter the cave, and that is dukkha. To see thought is difficult for somebody who doesn』t understand, but it is easy for one that understands. To see thought doesn』t concern any kind of work. We can write and when thought arises we see it. When we walk to the bathroom, or when we are bathing, and it thinks, we just see it. So we don』t have to do anything with calmness, because calmness is already there. The real calmness is when we see thought.

答：你不用停止走動。只要覺知你自己。當我們覺知我們自己，就是三摩地。我們知道我們的任何動作。妄念自己會生起，如果沒有看到它，就會執著于它，這就是苦。因此，我們要知道苦的原因。正常狀態下，我們的心是平等的(沒有分別的)，它可以思考而沒有苦，並且我們也知道正在思考而沒有苦。但是，如果沒有看到念頭，就會跟隨念頭，而卷入其中，就像進入洞穴中，而帶來了苦。對不懂的人，看念頭很困難。對懂的人，則很容易。看念頭與任何工作無關。我們在寫字，當念頭生起，可以看它。當我們走向浴室，正在洗浴時，念頭生起，就看它。因此，我們不須找寧靜，因為寧靜已在那兒。真正的寧靜就是我們看念頭之時。

AUDIENCE: So we don』t have to stop thinking.

問：因此，我們不要停止念頭？

LUANGPOR: Right. Just watch the movement of the mind. Don』t force the mind

not to think, don』t try to prevent or force the mind not to think, don』t try to prevent or get rid of thought. Many people want to tranquilize the mind; they don』t want the mind to think. That is the understanding of others. But in my view we should let the mind think. The more it thinks the more we know.

It is like when we dig a new well; the water is at first full of dirt. So we have to

empty out the water, bucketful after bucketful. We don』t have to stop up the hole out of which the water is flowing, but we let the water flow, as much water as possible, and we continue emptying out the dirty water. We clean the edge of the well and continue emptying out the water. We do it again and again. We do it until all the dirt is gone and the water flowing out of the hole is clear and pure. If anything were now to fall into the well we should see it and know it immediately.

So we don』t have to stop the mind from thinking. Sometimes it thinks this, sometimes it thinks that, but we just see it immediately, like cat catching rat, and the more it thinks the more we empty it out. When thought arises we see it, that is the important thing.

答：是的。只要觀看心的動作。不要強迫心不去想，不要試著阻止或去除念頭。很多人想使心寧靜，不希望心去想。這是別人的看法。但我的看法是，要讓心去想。想得愈多，我們知道的愈多。就像挖一個新的水井。最初，水中充滿泥沙。因此，我們要將水一桶桶舀走。我們不是將出水口封住，而是讓盡量多的水流出，並將泥水連續舀走。一次又一次。一直工作到泥沙沒有了，只有清淨的水從出水口流出。此時，任何東西掉到井中，我們立刻看到它並且知道它。因此，我們並不是讓心不想。有時它想這個，有時想那個，但是，我們立刻知道它，如同貓捉老鼠。它想的越多，我們舀走的越多。重要的是，當念頭生起時，我們看到它。

AUDIENCE: When we sleep and when we are awake, do we watch thought in the same way?

問：當我們睡時、醒時，我們以同樣的方式來看念頭？

LUANGPOR: The same. When we cannot see thought, when thought arises during the day we don』t know it. At night when we dream, we also don』t know it. Now, when we see thought wherever we go, when thought arises we know it. At night we sleep, and when it thinks we also know it.

答：相同。白天念頭生起，如果我們不知道它，那麼，晚上睡夢時，我們也不能知道它。現在，我們在任何地方都看念頭，當念頭生起我們知道它，那麼，在晚上睡覺中，當它想時，我們也能知道它。

AUDIENCE: I am still puzzled. Should we see thought or should we see ourselves?

問：我有點困惑，我們是看念頭或還是看自己？

LUANGPOR: They are the same. We can call it seeing thought, and we are also aware of ourself at the same time.

答：它們是一樣。我們稱它看念頭，同時我們也覺知自己。

AUDIENCE: I would like Luangpor to explain the difference between knowing thought and seeing thought.

問：請師父解釋知道念頭和看到念頭的不同。

LUANGPOR: When we know thought we enter into thought, and thought still continues, it doesn』t stop. But when we see thought, when thought arises it stops immediately. So we should practice often to see thought. There will arise nana- panna. Do it like boxers. Every boxer wants to be world champion. Boxers need to be very quick. Dosa – moha – lobha is quick in one way, sati – samadhi – panna is quick in another way. When we train sati – samadhi – panna to be very, very quick, it will be world champion, it will conquer the world. This conscious body is the world. Do we want dosa – moha – lobha or sati – samadhi – panna to rule the world? If dosa – moha – lobha rules the world, it is a world of endless sorrow, endless dukkha. If sati – samadhi – panna rules the world, it is a world of radiance and peace.

答：當我們知道念頭時，我們卷入念頭中，念頭仍在進行，它不停止。但是，當我們看到念頭時，念頭一生起立刻就停止。因此，我們要經常練習去看念頭，這將生起智慧。就像拳手想成為世界冠軍。他的動作必須非常快。貪、瞋、痴很快，覺、定、慧也很快。當我們訓練到「覺、定、慧」非常快時，它將是世界的冠軍，統治世界。我們的肉身就是世界。我們想讓貪、瞋、癡或者「覺、定、慧」那一個來統治世界？如果貪、瞋、癡統治這世界，那就是一個無盡的憂愁世界，一直苦下去。如果覺、定、慧統治這世界，那就是一個光明而安詳的世界。

AUDIENCE: When we watch our movements and thought arises, how can we know it?

問：當我們觀察自己的動作時，念頭生起了，我們如何知道它？

LUANGPOR: If you want to know, you have to practice yourself.

答：如果你想知道，你自己必須去練習。

AUDIENCE: Is discovery of calmness the same as discovery of oneself?

問：發現寧靜與發現自己是否一樣？

LUANGPOR: Yes.

答：是。

AUDIENCE: If we can find calmness within ourselves, how can we keep it with us all the time?

問：如果我們能發現我們內在的寧靜，我們如何時時保有它？

LUANGPOR: It is there all the time. What is not there all the time is not calmness.

答：它一直都存在。有時才存在的，不是寧靜。

AUDIENCE: People have kamma and kamma disturbs us. So how can we be calm?

問：人們造業，業打擾人們。那麼我們如何寧靜？

LUANGPOR: No, not in that way. We just think ourself. Kamma just means action, not those kinds of kamma that you did in the previous life.

答：不是如此。我們只是想自己(只注意當下自己的行為)。業只是行為，而不是前世所做過的。

AUDIENCE: If we don』t think about kamma then there is no kamma, is there?

問：如果我們不去想業，就沒有業，是不是如此？

LUANGPOR: Right, we don』t have to think of it.

答：對。我們不用去想它。

AUDIENCE: People are seeking the same thing, but why are there so many thoughts?

問：人們尋找相同的事，但為何有這麼多種思想？

LUANGPOR: Because there are many different teachings, many books, much talking, so all are mixed up, and this causes suffering. This way of calmness doesn』t concern studying books. It doesn』t concern anything. When we read many books, or listen to many teachers, we only have knowledge for talking, so we don』t have the experience of the real calmness.

答：因為有許多不同的教導、不同的書、不同的交談，這些混合起來，產生了痛苦。這條走向寧靜的道路與研究書本無關，與其它無關。當我們讀很多書、聽很多老師的教導，我們僅僅擁有談話的知識，而沒有真正寧靜的體驗。

AUDIENCE: How can it be there all the time?

問：真正的寧靜一直存在那里，這如何可能？

LUANGPOR: If we add colored dye to water, people say that the water is red, or the water is black, or whatever color it is. But in reality water is colorless, and if what is not water is removed then we see it. Upekkha is the mind』s natural state. It is present in everybody without exception. When somebody becomes very angry, upekkha anchors that person just like a ship』s anchor and therefore they don』t die of shock. When somebody becomes very, very greedy and would like to take a great deal away from others, upekkha is like a ball and chain, holding back and moderating the greed, so that it doesn』t totally unbalance that person. So upekkha is already there, we don』t have to seek it. It is like the sun when it is hidden by clouds. Dosa – moha – lobha, when it arises, obscures upekkha. But when we clearly see our mind, upekkha is uncovered.

答：如果水中加了顏料，人們稱這水是紅的、黑的或其它顏色，而實際上，水是沒有顏色的，將這些不是水的東西去掉，就看到水了。心的自然狀態就是平等心，它存在于每一個人，毫無例外。當一個人非常非常生氣時，平等心就像船錨使它停，因此，他不會震怒而死。當一個人非常非常貪心，想拿別人的東西時，平等心就像球鏈，拉住貪心，使這人不會完全失去平衡。因此，平等心一直存在那兒，不用找它。就像太陽給浮云遮住。貪瞋痴遮住了平等心。妄念生起，遮住了平等心。當我們看清我們的心，平等心就顯現出來了。

AUDIENCE: Luangpor said that gladness and sadness are the same thing. How can they be the same?

問：師父說喜悅和悲傷是相同的事情，這是怎麼回事？

LUANGPOR: They are dukkha. Gladness is one kind of dukkha sadness is another kind of dukkha. Unknowing people live with dukkha, eat with dukkha, walk and stand and sit with dukkha, sleep with dukkha, wherever they go they bring dukkha along. When they see a movie they laugh; laughter is a form of dukkha. When they meet with sadness they cry; crying is a form of dukkha. Gladness and sadness, both of them are forms of dukkha. Just so, I imagine that there are two kinds of darkness, white darkness and black darkness. When we earn a lot of money we are glad. That is dukkha. It is the white darkness. When we lose money we are sad and the mind thinks angry thoughts. This is also dukkha. It is the black darkness. But both are dukkha.

答：它們都是苦。喜悅是一種苦，悲傷是另一種苦。不了解的人們一直和苦在一起：活著的時候苦、吃東西的時候苦、行走站立坐下的時候苦、睡覺的時候苦，不管什麼時候他們總是與苦為伴。看電影的時候，他們會笑，笑也是一種苦；碰到傷心事的時候，他們會哭，哭也是一種苦。喜悅和悲傷都是苦。有兩種陰暗，一種是黑色的，一種是白色的。當我們掙得了一大筆錢的時候，我們高興，那是苦，是白色的陰暗；當我們損失金錢的時候，我們會傷心，心中會產生生氣的念頭，這也是苦，是黑色的陰暗。兩種情況都是苦。

AUDIENCE: In reality there is no gladness or sadness, they just arise from moha, don』t they?

問： 事實上並沒有喜悅或者悲傷，它們僅僅是由于無明產生的，對嗎？

LUANGPOR: Just like that.

答：正是。

AUDIENCE: Luangpor said that all kinds of gladness are dukkha. Is there some kind of gladness that is not dukkha, for example love between husband and wife?

問：師父說所有的喜悅都是苦。那麼，是否存在某種喜悅不是苦，例如夫妻之間的愛？

LUANGPOR: All are dukkha.

答：都是苦。

AUDIENCE: How about gladness in Dhamma, or sometimes when we look at the sunshine we feel happy?

問：那麼喜歡法呢？或者有時候我們看到陽光而感到愉快的情況？

LUANGPOR: That is not dukkha, not suffering or happiness, not gladness or sadness. It is indifference, equanimity.

答：那是不苦，不是苦惱或快樂，不是喜悅或悲傷，是平常心。

AUDIENCE: I would like Luangpor to explain the thing that is called love. For example, a woman and man who are going to get married.

問：請師父解釋一下愛。例如一男一女準備結婚。

LUANGPOR: Somebody who doesn』t know dukkha will approach dukkha, and dukkha will teach its lesson.

答：人不了解苦的話，苦就會找他，苦會教導他的。

AUDIENCE: When we see thought, it stops. So during which time do we see the three characteristics, anicca, dukkha and anatta? Do we see them when we see thought, or before seeing thought, or when we think of them?

問：我們看念頭，它就會停止。在什麼時候我們看到無常、苦、無我—看念頭的時候？看念頭之前？或者在我們思考它們的時候？

LUANGPOR: When we think of them that is not seeing with nana-panna, it is just memorizing or recognizing. After we clearly know and really know we don』t have to ask anyone.

答：我們思考它們的時候，就不是用觀智在看，那只是記憶或識別。在我們清楚地知道、真正地知道後，我們就不再需要問別人。

AUDIENCE: How about the intention to do something? Suppose that somebody says something bad to us, and we have the intention to harm them.

問：想做事的意圖呢？假使某人說了我們壞話，我們想傷害他。

LUANGPOR: To harm is stupid. When we know the states of suffering and of happiness, we do not want anybody to suffer. We will help all to live without dukkha.

答：傷害是愚蠢的。一旦了解痛苦和幸福的狀態，我們就不會願意讓任何人去受苦，我們會幫助所有人無苦地生活。

AUDIENCE: When I am going to give money to beggar I know my thought, which is to give money. To see that thought, is that called panna ?

問：我想給乞丐錢時，我知道我的念頭就是給錢。去看到這個念頭，算不算是智慧？

LUANGPOR: That is not called panna, it is called knowing from memory. All of us have mind, so before doing or saying anything just look at our mind. Our real mind or real life doesn』t hate anybody and doesn』t love anybody. When we hate or we love, that is kilesa arising. So just come to see the mind at the beginning, and dosa – moha – lobha will be destroyed. After that, vedana – sanna – sankhara – vinnana will still be there, but they are pure and have no dukkha. Continue to see the mind. We will see kilesa. Kilesa is like gladness and sadness. When we like something and we give it to somebody, it isn』t that this is not kilesa – because we like the person that we give it to, we give it with kilesa, we don』t give with indifference. Phra (venerable; noble) is indifference. Phra means one that teaches others to be indifferent.

答：這不算是智慧，這只稱做從記憶中知道。大家都有心，因此，在做或說之前，先看看自己的心。我們真正的心或真正的生命是不恨任何人也不愛任何人的。愛或恨時，煩惱就生起了。因此，只要一開始看自己的心，那麼「貪瞋癡」就會消失。而後，「受、想、行、識」仍會存在著，但它們是清淨而沒有苦。再繼續觀看你的心，將看到煩惱的面目。煩惱就是喜歡與憂愁。當我們將喜歡的東西給某人，並不代表我們沒有煩惱，可能是因為我們喜歡這個人而給他，我帶著煩惱給他，並不是以平等心給他。聖者(phra ,venerable, noble)的心是平等心。聖者意味著教導別人要有平等心的人。

AUDIENCE: When we give charity we usually think of metta (loving-kindness) and Karuna (compassion). So where is karuna and where is metta?

問：當我們布施時，我們想到慈(metta，loving-kindness)悲(karuna，compassion)心。那麼，何處是慈心？何處是悲心？

LUANGPOR: Those are just words for talking. It is not Dhamma. It is social.

答：這些只是交流的詞語，不是法，只是社交言詞。

AUDIENCE: If we don』t have metta and karuna, how can we have the motive to do good for others?

問：如果沒有慈悲心，我們如何會有對他人行善的動機？

LUANGPOR: That is the beginning stage, or the foundation for ethics of the world.

答：這是開始的階段，是世間道德的基礎。

AUDIENCE: In the case of Luangpor, who is trying to help us to be free from dukkha, isn』t it the metta of Luangpor?

問：以師父為例，想幫助我們滅苦不是師父的慈悲嗎？

LUANGPOR: Not metta. Anybody that would like to have Dhamma, just accept it. We don』t have gladness or sadness. It is like when we see someone that is drowning, we jump into the water and help them without thinking anything.

答：不是慈悲。有的人想得到法，只是接受這件事情。對此，我們不生起歡喜或憂愁。就像我們看到有人溺水，就跳入水中救他們，而不想到其它。

AUDIENCE: When that person sees someone drowning and helps immediately, is it the result of social ethics or is it their own nature?

問：看到別人溺水，就立刻去救他，這是由于社會道德或是人的本性？

LUANGPOR: It is their own nature. But when we try to help other people we don』t see our mind, but the nature of the mind is already there, the indifference is already there, we never come to see it and we try some other way. That is why we don』t have real calmness.

答：這是人的本性。但是，當我們助人時，我們卻未看到自己的心，心的自性早已在那兒，平等心早已在那兒。我們從未看到它，反而用其它的方式，這就是我們未能擁有真正的寧靜的原因。