致覺知者 Chapter Two 第二章 SO OPEN UP THE COVERED THING 打開封塵的心

第二章

請敞開遮蔽的事物

SO OPEN UP THE COVERED THING

Because every person has doubts in seeking the method to be free from confusion, today I will talk about the method and about the practices that I developed previously.

因為大家在尋找去除困惑的方法時都有疑問，所以今天我要談談這種方法，並說說我先前所使用的修習法門。

Formerly, I learned many kinds of kammatthana (meditation; lit. working ground), such as inhale – “Budh”, exhale – “dho”, and sitting cross-legged with eyes closed, all sorts of methods like that. I learned internal recitation of “samma araham”. And I practiced the method of the rising and falling of the abdomen: this is also a method of inhalation and exhalation. And then I came to the method of breath counting, yet another practice of inhalation and exhalation. Then I came to practice anapanasati (awareness of in- and out-breaths), knowing the short inhalation and the short exhalation and also knowing the long inhalation and the long exhalation. These kinds of methods that I practiced, I didn』t have any insight. These kinds of methods lead to calmness, but it was a different kind of calmness that I was seeking.

以前我學習過許多種禪修方法，如吸氣念「佛」出氣念「陀」、閉眼盤腿靜坐等等，我學習過默念「正覺阿羅漢」。我學習過隨呼吸練腹部的起伏，這也是一種呼氣與吸氣的方法。後來我練習數息法，這也是呼吸法的一種。接著我練習安那般那法(覺知呼吸)，呼吸氣短時知道呼吸氣短，呼吸氣長時知道呼吸氣長。這類法門我都修持過，但我並沒有獲得任何內證。這些法門可以引導我們達到寧靜，不過我所追尋的卻是另一種不同的寧靜。

Most people are seeking calmness, but the sitting calmness is the calmness that is not calm. So I continued my seeking to encounter the truth. Truth is the reality that is latent in everybody, regardless of nationality, language or uniform. What is latent in everybody is what I was seeking, until I found it and could see it clearly, could understand it clearly: that is the real calmness.

大部分的人都在追尋寧靜(calmness)，但是靜坐所達成的寧靜卻不是真正的寧靜。因此，為了尋求真理，我持續著我的追尋之旅。真理是潛藏于每個人之內的實相，與國籍、語言或著裝無關。我所追尋的正是這種潛藏于每個人之中的實相，當我發現它並能清楚地看到它、明白它時，真正的寧靜就產生了。

There are two kinds of calmness. The calmness that is not-knowing needs to sit quietly and to sit alone. That is not real calmness. The calmness that I am going to tell you about today is the calmness that we don』t have to seek. Why don』t we have to seek it? Because we know the end of dukkha (suffering). This is called calmness. And we don』t have to learn from anyone else anymore. Now, everybody, please listen carefully.

寧靜有兩種。沒有覺知的寧靜需要獨自靜坐才能達成。那並不是真正的寧靜。我今天要告訴你們的是不需要刻意尋求的寧靜。為什麼不需要尋求呢？因為我們知道了苦的止息。這就稱為寧靜。知道了這種寧靜，我們再也不必向任何人學習了。現在請大家仔細聽。

First, the method that led me to find real calmness. Without paying any special attention to any point, I just do the movement, and just have sati (awareness) knowing all postures and all movements, such as standing, walking, sitting, lying, bending, stretching, and all the movements. When I have practiced in this way, and have awareness of all my movements, panna (knowing) arises within myself. Aware of myself, not others, I know roop (body), I know nahm (mind), I know the disease of roop, I know the disease of nahm.

首先，我要談的是引導我找到真正寧靜的法門。我並沒有特別專注于什麼，只是做動作並覺知所有姿勢與動作—行、住、坐、臥、彎曲、伸展等等。當我以這種方式修行並在一切肢體動作中保持覺知時，我生起了智慧。我覺知自己，而非別人。我知道了色(roop，身)、名(nahm，心)，知道了身動、心動，也知道了身病與心病。

There are two kinds of roop-disease – nahm-disease. Disease in the body, such as headache or stomachache, with this kind of disease we have to go to the hospital to see the doctor. The doctor will check the body and the cause of the disease, and, knowing the nature of the disease, can apply the medicine that cures it. Then we recover. Another kind of disease is when the mind thinks and we are content or discontent, glad or sad. This kind of disease cannot be cured by the doctor in the hospital, but you have to study yourself until you know the source of thought. To cure this kind of disease you have to study yourself until you really know.

疾病有兩種，即身病和心病。如果是頭痛或腹痛之類的身體疾病，我們必須到醫院看醫生。醫生會檢查身體與病因，了解病情之後，他就能開出治療的藥方。然後我們就會恢復健康。另一種疾病是心思考時所感受的滿足或不滿，以及快樂或沮喪。醫院里的醫生治不好這種病，你必須研究你自己，直到你看到念頭的源頭。要治療這種病，必須研究自己，直到真正地明白。

When I know the source of thought, I have found calmness, but only a small amount of calmness arises. The real calmness is when we can cease to seek, when we don』t have to run around to find anyone else: that is called calmness.

在看到念頭源頭的那一刻，我找到了寧靜，只不過是生起了一點寧靜而已。當我們能停止尋求，不必再為了尋找任何外在的東西而奔跑時，才算是真正的寧靜。

I continue to do more awareness of myself, panna rises, and I know dukkham – aniccam – anatta (suffering – impermanence – not self), and I know sammuti (supposition). Whatever supposition exists in the world, know it completely, know it to the end, know it to the whole, and know everything that is in the world. What supposition is is called sammuti-pannatti (convention of supposing), paramattha-pannatti (convention of the touchable), attha-pannatti (the deep meaning of the Dhamma) and ariya-pannatti (agreement between those that have become Dhamma). We have to really know these four conventions completely, really know them to the end, and really know them to the whole.

我持續地覺知自己，智慧生起了，我知道了苦(dukkham，suffering)、無常(aniccam，impermanence)、無我(anatta，not self)，也知道了假名(sammuti，supposition)。世間的假名我都能完全徹底地知道，我知道了世間萬法。假名分為世俗假名(sammuti-pannatti，convention of supposing))、勝義假名(paramattha-pannatti，convention of the touchable)、義假名(attha-pannatti，the deep meaning of the Dhamma)、聖假名(ariya-pannatti，agreement between those that have become Dhamma)四種。我們必須真正完全地、徹底地明白這四種假名。

After I know sammuti completely, I know sasana (“religion”), I know papa (“sin”), I know punna (“merit”), I really know these things. Usually we attach to sammuti, such as we attach to Hinduism, Buddhism, Christianity or Islam. These things are only sammuti. The real religion is everyone. Buddhasasana (“Buddhism”) is satipanna (awareness­knowing), which is in everybody. I can assure you on this point. When I know myself, I know everyone is like myself, because everyone can know.

在我完全明白了假名之後，我知道了宗教(sasana，religion)、善(punna，merit)、惡(papa，sin)，我真的明白了這些。通常我們會執著于印度教、佛教、基督教或伊斯蘭教之類的假名，但這些只不過是些假名而已。真正的宗教是每一個人。佛法是存在于每個人之中的智慧(satipanna，awareness- knowing)，這一點我可以向你們保證。當我知道自己時，我明白每個人都能像我自己，因為每個人都能覺知。

Now I will talk more about papa. Papa is when one doesn』t know oneself. The most papa in the world is any person who doesn』t know her- or himself. Punna is somebody that is self-aware. If you are aware of yourself you are one that has punna, and are capable of really making yourself a noble individual (ariyapuggala) – this is called calmness. To be aware of oneself doesn』t mean that we are aware that we are male or female, we are Mr. A or Mr. B, but to be aware of oneself is to have sati in every moment. Whatever movement the body makes, we are aware of it. Whatever the mind thinks, we are aware of it.

現在我要再談一談過失(papa)。過失就是不知道自己。世間最大的過失就是不知道自己。功德就是知道自己。假如你能覺知自己，你就是一個有功德的人，有能力使自己成為聖人(ariyapuggala)的人──這稱為寧靜。知道自己並不是說知道自己是男是女，是A先生還是B先生，而是時時刻刻有覺性。不論身體做什麼、心里想什麼，我們都要知道。

Punna is somebody that is self-aware. If you are aware of yourself you are one that has punna, and are capable of really making yourself a noble individual (ariyapuggala) this is called calmness.

功德是指覺知自己

如果你能覺知自己

就是個有功德的人

並能自修自證成聖

這就是真正的平靜

Luangpor Teean 隆波田

This awareness really arises from the law of nature. When thought arises we see it, know it and understand it. When we see it, thought stops by itself. When thought stops, panna arises, and we know the source of dosa – moha – lobha (anger – delusion – greed), we know that dosa – moha – lobha is not in ourself. Whenever we cannot see our own life, cannot see our own mind, in that moment we are unaware of ourself, we forget ourself. When we are unaware of ourself, dosa – moha – lobha arises. When it arises we suffer. Everybody hates dukkha, but we don』t know dukkha – so we seek calmness.

這種覺知是真正地從自然法則中生起的。當念頭生起時，我們能夠看見、知道並明白它。只要看見念頭，它就會自動停止。當念頭停止時，智慧會生起，我們會明白貪瞋癡的根源，明白貪瞋癡並不在自身之內。當我們看不見自己的生命、看不見自己的心的時候，我們就會覺知不到自己，會忘掉自己。當我們沒有覺知自己時，貪瞋痴就會生起。貪瞋癡一生起，我們就會受苦。每個人都不喜歡苦，卻不明白苦──因此才會尋找寧靜。

Therefore we cannot have calmness just by sitting. That is not the way to calmness. The calmness that I mean is the calmness of freedom from dosa, freedom from moha, freedom from lobha, and this kind of calmness is in everybody without exception. Knowing this, I can guarantee that every person can attain this calmness. Whatever nationality, language or religion, whether you are a Hindu, a Buddhist, a Christian, a Muslim or whatever religion, you can learn yourself, because everyone has body-mind. All of you sitting here now and listening to my talk, the mind of everyone is like this. Our life-mind is already clean, illuminated and calm, but when we say that the mind is clean, illuminated and calm, we just imitate the words of others, we don』t really see it. When we really see it, we will be able to guarantee that it is already there in everybody and that anybody, if they really practice, they must know it, they must see it, and they must have it.

因此，僅僅靠靜坐是無法得到寧靜的，那不是達到寧靜的方法。我所說的寧靜是沒有貪瞋癡的寧靜，這種寧靜毫無例外地存在于每個人之中。明白這一點，我就可以保證每個人都能得到這樣的寧靜。不論你是什麼國籍、使用什麼語言、信仰何種宗教，無論你是印度教徒、佛教徒、基督徒還是伊斯蘭教徒，你都可以學習自己，因為每個人都擁有身心。現在你們都坐在這里聽我說話，每個人的心都像這樣。我們的心本自清淨、明亮、寧靜。不過，當我們說心本自清淨、明亮、寧靜時，只是模仿別人的用詞而已，並沒有真正明白它。只要真正明白它，我們就能保證它存在于每一個人之內。任何人只要能老實修行，就一定會知道、明白並真正擁有它。

When we know it and see it, we can guarantee that this teaching can apply to everybody in any social class and of any age. A millionaire can practice; somebody who doesn』t even have one coin can practice. An educated person with many degrees can practice; the illiterate can also practice. I can really guarantee this point, but we have to know the correct method, and see into our mind.

只要知道並明白它，我們就可以保證這個方法可以應用于每一個社會階層和任何年齡的人身上。百萬富豪可以練習，身無分文的窮人也可以練習；受過教育而擁有多種學位的人可以練習，不識字的人也可以練習。這一點我真的可以保證。不過我們必須明白正確的方法，並觀照自心。

Now, all of you listening to my talk, just look into your own mind, and you will know the characteristic of the mind. Here is a parallel. The seed of any kind of fruit, if we plant it in well-watered soil, under good conditions, it will have issue. And ordinary rice or sticky rice or whatever kind of grain we plant, it too will have issue and grow up. This is like every person. If you listen, and understand it, and bring it into practice, you will know. When we don』t know and we don』t understand, it is like the thin grain, or the husk without any grain inside: when we plant it in the paddy field it has no shoot, it doesn』t grow up. This is the same as when people who come to teach don』t really know themselves; they teach others, so other people do not know.

現在大家都在聽我說話，只要觀照自心，你們就會明白心的特性。我可以打個比方：任何一種水果的種子，只要種在濕潤的土壤中並具備良好的條件就會發芽。一般稻米或糯米或任何一種谷物，只要播種就會發芽成長。每個人就像這些種子，如果你聽到了，理解它，並實踐它，你將會知道。當我們不知道、不明白這些時，就像乾癟的谷粒或沒有籽粒的稻殼，就算將它們種在稻田里也不會發芽長大。沒有真正知道自己而教導它人也是一樣—他們教導別人，被他們教導的人也不會明白。

I will raise another parallel. Suppose that during daytime the sunlight is dull, but actually the sun is always bright. Our mind is like the sun, it is clean, illuminated and calm, like the sun all the time. But whenever we lose our way from the source of our life-mind, we will not see where Buddha is, we will not know where Buddhism is, and we will not see where calmness is. When we don』t know, we seek teachers, but that is for somebody who doesn』t know.

我再打一個比方。通常白天應該是陽光普照的。但當云朵遮住太陽時，太陽看起來就黯淡了。其實太陽本身一直明亮的。我們的心正如太陽，本自清淨、明亮、寧靜，從未改變。只是在離開「生命之心」的源頭而迷路時，我們才不知道佛在哪里，也無法知道佛法在何方，也看不到寧靜。于是便會尋找老師，不過這是對那些沒有明白的人而言的。

If you want to have calmness, or Buddha, you don』t have to do many things. Just come to see the source of you own life. When thought arises, don』t enter into the thought, but cut away the thought and come out of the thought immediately. Do it like the cat and rat. When the rat emerges, the cat pounces upon it immediately. The thought is the same. When it thinks, sati or panna will know immediately: thought is stopped. Do it often in this manner. Or it is like boxers. When we face the fighter we have to fight, we punch to the eyes. The fighter will not be able to fight us. Dosa – moha – lobha is the same. When we come to this point, Buddha will arise within ourself.

如果你想擁有寧靜或者佛陀，你不必做太多的事情，你只須看到你生命的源頭即可。當念頭升起時，不要進入念頭，當即截斷它並從中跳出來。象貓和老鼠一樣，老鼠出現的時候，貓會立刻撲向它。念頭也是如此。當念頭生起時，覺性會立刻知道，于是念頭便停止了。請常常這樣練習。這也和拳擊手的情況類似。面對對手時必須奮戰，重擊對方的眼睛，對手就不會有能力再和我們戰斗了。貪瞋痴也一樣。一旦到達這樣的境界，佛就會在自身之內生起。

Buddha is the mind that is clean, the mind that is illuminated, and the mind that is calm. Each of us, we are not angry for twenty-four hours, we are not greedy for twenty-four hours, but only moha, we do not know it. When we come to know this point, we will know more and more. Panna will arise and arise. It is like pouring water into a bottle. The water in the bottle will come up to the brim. When it is full to the brim, we cannot put anything in it. Sati – samadhi – panna (awareness – setting up the mind – knowing) is the same thing. This can be called calmness in Buddhism, or it can be calmness in Christianity, or we can call it whatever we like.

佛就是本自清淨、明亮、寧靜的心。每個人都可以二十四小時不貪、二十四小時不瞋，惟獨痴不行，我們不知道它。一旦進入這樣的境界，我們將會知道的越來越多。智慧將一再地生起，就好像將水倒入瓶子中，瓶中的水會漸漸滿到瓶口。當水一滿到瓶口就不能再裝東西進去了。「覺─定─慧」也是同樣的。這可以稱作佛教的寧靜，也可以稱作基督教的寧靜，我們可以隨自己高興想稱它為什麼就稱它什麼。

Truth is in everybody. When one knows it, one can live in the world without any dukkha, one can do any work without dukkha. Whether one is a teacher or merchant or parent or worker, only when one knows the method of practice, when one comes to the end it will decrease by itself. It is like a leech attached to our skin. We don』t have to force, to tear it out, but just bring some lime and tobacco-leaf mixed with water, squeeze it onto the leech, and the leech will detach by itself. When we come to know this point we will have no doubt, and we don』t need to seek any more teachers. We will know that the end of dukkha is here.

真理就在每個人之中。任何人只要知道它就能沒有苦地活在世界上，沒有苦地從事任何工作。無論是老師、商人，還是父母、工人，只要知道修行方法，當修行達到終點時，苦自己會減少。就好像水蛭黏貼在皮膚上，我們不必將它強扯下來，只要將些許石灰和菸葉混合在水中，再將它擠到水蛭身上，它自己就會掉下來。一旦對此有所了知，就不會有疑惑，也不再需要尋找任何老師，我們將會明白苦的止息就在當下。

Today I have talked about truth, appropriate to the time. I will finish talking now. Anyone that has any questions, feel free to ask.

今天我按照預定時間談了談真理，現在要結束我的演講了。任何人如果有問題的話請盡管問，不要客氣。

AUDIENCE: Why are people neurotic?

問：為何人們神經兮兮？

LUANGPOR: Because we think a lot and we never see thought. We only see outside ourself: that this person is rich, that person poor, this person beautiful, that person not beautiful; somebody who has a car only sees their car, somebody who has jewels only sees jewels, somebody with a watch only sees their watch. They never see their own life, their own mind; this is moha (delusion). To see our own mind clearly, without trying to do anything with or about it, simply seeing it and letting it go, this is the way to freedom from dukkha, freedom from all neurosis.

So we should develop sati. “Develop” means to make much of it. As sati grows, its ability to penetrate into and reveal the mind also grows. If we only practice keeping the precepts or doing calmness meditation, it is still not safe. It is like lighting a candle in a dark cave. The darkness shrinks a little but is still there with us, we are still in the dark, and when the candle goes out the darkness immediately covers everything again. So we should emerge from the cave by having sati all the time, in every movement. This is an easy method. Anyone can do it, and it can be practiced everywhere.

答：因為我們想太多卻從未看清念頭。我們只看外在的東西：這人有錢、這人窮、這人美麗、這人丑，有車子的人只看到他們的車子，有珠寶的人只看到他們的珠寶，有手表的人只看到他們的手表。從來不看自己的生命、自己的心。這就是愚癡。免于痛苦以及免于神經兮兮的方式，就是看清自己的心，不要試圖對它做任何事情，就是簡單地看著它，讓它自己跑。

因此，我們要培養覺性。培養的意思是盡量增長它。隨著覺性的增長，它洞見心的能力也增長。如果只練習守戒和靜坐，仍然不夠保險，就好像在一個黑暗的洞穴點一支蠟燭，黑暗雖少了一點，我們仍在黑暗中。當燭光一滅，立刻又籠罩在黑暗之中。我們要在任何時刻、任何動作中都具有覺性，就像從洞穴走到外面(一直擁有光明)。這是一個簡單的方法，任何人都可以做，並且在任何地方都可練習。

AUDIENCE: When we see thought and the source of thought, will suffering and all kinds of tension end or not?

問：當我們看念頭以及念頭的來源時，痛苦以及各種緊張是否終止了？

LUANGPOR: Not end yet, because we only know it but we still do not do anything with it. We only know and see thought, we only know the source of thought, but sometimes we lose the way of it. For example, each day we may know it ten times, but the not-knowing is more. So it is not the end. But it is the beginning of destroying moha in the source of thought.

答：尚未終止，因為只知道它時，尚未進一步處理它。只是知道、看到念頭，看到念頭的來源時，有時仍會遺失。譬如也許每天我們只知道十次，而不知道則有更多次，因此，並未到達終點。但是，看念頭的起源是摧毀愚痴的開始。

AUDIENCE: I would like to ask, during Luangpor』s practice, before coming to the end, was there any point where you had doubt arising, and was there any sign that released you from the doubt whether there was any more moha or not?

問：請問在練習到達終點前，是否在某一點前有懷疑生起，並且有徵兆顯示其後不再有懷疑，沒有愚癡了？

LUANGPOR: It has a sign, but not a physical sign. The sign is that you see yourself and you have no moha. It is as if an overturned bowl had been set aright. Or it is like uncovering something that has been covered over and hidden. Only anyone that comes to this point will know it, and will immediately have no doubt. We don』t have to talk about dosa – moha – lobha, because it is quite common, it is a shallow matter. When we talk about seeing thought, most people know thought but they do not see thought. When we know thought, thought will still continue, and we lose our way in the continuity of thought, we have moha in thought, then dosa – moha – lobha comes at this point. So this is why a person who knows thought still has dosa – moha – lobha.

答：有徵兆，但不是在色身。這徵兆是你看清你自己，並且你沒有愚癡了。就如同一個倒扣著的碗被翻了過來，或像一個被遮藏的東西掀去了遮蓋。只有到達這一點，一個人才能知道它並且立刻沒有懷疑。我們不用談貪、瞋、癡，因為它們很平常，很淺顯。我們談「看到」念頭，很多人「知道」念頭，從未「看到」念頭。當我們知道念頭，念頭仍會持續；在持續的念頭中，我們會迷失；在念頭中有愚癡，而後貪瞋痴在這點會生起。這就是為什麼知道念頭的人仍有貪瞋癡的原因。

AUDIENCE: In seeing the thought, does the mind talk inside?

問：在看念頭時，是否內心在交談？

LUANGPOR: No, not the mind talking inside. When we see it, it is detached. It is like the leech. When we know thought it is like trying to pull the leech out of the skin. But when we really see it, we don』t have to force the leech, but only put tobacco-leaf and lime mixed with water onto the leech, and the leech will detach by itself. So if we really know, we don』t have to listen to anybody. It is like we are sitting here now, we don』t have any dosa or lobha, and we only have moha, because we do not see our life. When we see and know our own life all the time, dosa – moha – lobha cannot arise. So our mind is clean, our life is not dirty; there is no external sign, people cannot see, but we know and see ourself.

答：不，內心不交談。看念頭時，是與念頭隔開。念頭就像水蛭。當我們知道念頭，就像想把水蛭從皮膚拉開。但是我們真正看念頭時，就不用強拉水蛭，只要把菸葉、石灰加水倒在水蛭上，水蛭自然離開。因此，如果我們有真知，就不用聽別人的。此刻大家坐在這兒，沒有貪心和瞋心，只有愚癡，因為我們未明白自己的生命。當我們時時看清、明白了自己的生命，貪瞋痴就無法生起了。因而內心清淨，生命沒有污染，並沒有外在的徵兆，別人看不到，但我們知道並且看到我們自己。

AUDIENCE: Luangpor says that when we see thought, thought will stop immediately. I am not sure about this. If it is true I would like to ask, when we see thought and thought stops, do we know what the next thought is?

問：師父說當我們看念頭時，念頭會立刻停止。這點我不確定。如果如此，請問當我們看念頭而念頭停止時，我們知道下一個念頭是什麼嗎？

LUANGPOR: Don』t pay attention to the next thought. Only see the thought: it will stop by itself. Don』t pay attention to where the thought comes from. When we see it, dosa – moha – lobha cannot arise.

答：不要注意下一個念頭。只看念頭，念頭自己就會停止。不要注意念頭由何處來。當我們看它，貪瞋癡就不能生起。

AUDIENCE: Luangpor teaches to see thought. Who is the one seeing the thought?

問：師父教我們看念頭，誰在看念頭呢？

LUANGPOR: Don』t seek the subject, and we will see that one is the refuge of oneself. And that is the real refuge. We can either say the person knows, or we can say that satipanna knows, whatever we may say, because there is no self that we can catch and take a look at. Because to see and to know are two different things. To know is entering into thought, and thought continues.

答：不要尋找觀看者。我們將看到自己是自己的歸依處，這才是真正的歸依。我們可以說，人知道念頭，或者說覺性知道念頭，因為沒有我們可以執著或看到的「我」。「看到」與「知道」是兩回事。知道念頭時，是卷入念頭中，念頭仍持續著。

AUDIENCE: I have listened to Luangpor, and have the feeling that thoughts, and emotions like gladness and sadness, are something external. They are like rice and curry, which we can make use of, we can eat them, and we can see them. But when these things arise in us, we cannot see them, either thoughts or emotions. This is not a question, but I would like Luangpor to make it clear.

問：我聽師父開示，念頭及喜憂等情緒是外在的東西。像米和咖哩，我們可以用它們、吃它們、看到它們。但念頭和情緒生起時，我們看不到，請師父再解釋一下。

LUANGPOR: To see thought is one thing, to know thought is another thing. When we see thought, we can detach from thought. When we know thought, we still attach to thought. So knowing thought is the knowledge that belongs to avijja (not-knowing), the knowledge of a person who has no panna. But with the knowledge of one that has panna, to know and to see can be separated. It is vijja (knowing) or panna. Panna and vijja will separate thought apart, and that is the end of dukkha. So one that has panna knows like this. But I can assure you that all of you here can do it. Please try it yourself. Just to listen you cannot know it. It is only memorizing. If we practice it, we will come to see clearly, to know really. This is our own knowledge, so it is called Buddho, which means to see, or to detach.

答：看到念頭是一件事。知道念頭是另一件事。當我們看念頭，我們能夠隔開念頭。當我們知道念頭(know though)，我們仍執著于念頭。因此，知道念頭，仍是屬于無明(avijja，not-knowing)的一種知識，仍是一個沒有智慧的人的知識。一個有智慧的人，則分得清「知道」(to know)與「看到」(to see)是不同的，他有「明」(vijja，knowing)或「智慧」(panna)。「明」和「智慧」能將念頭隔離，而這是苦的終止。有智慧的人知道這些。我保證在座的每一個人都能這樣。請自己去嘗試。只有聽聞，你不能明白它，只是記憶而已。如果我們練習，我們可以清楚地看到、知道。這是我們自己的智慧，稱作「覺」(Buddho)，這意思是「看到」或「沒有執著」。

AUDIENCE: When we know truth, and we know it clearly, is there any guarantee that, after knowing the knowledge will not disappear again? When we know, do we know for good, or can it disappear?

問：當我們知道真理，清楚知道它之後，能不能保證這智慧不再消失？當我們知道後，是否永遠知道，或會消失？

LUANGPOR: It is something inside us. It does not disappear. Suppose we know our eyes. We have our eyes all the time. This is the symbol that everyone has it and can teach it to others. I can assure you that all of you here, practicing this method, will not take longer than three years to know.

答：它是我們內在的東西。它不會消失。譬如，我們知道我們的眼睛後，我們一直有眼睛。這表示每個人都擁有它，並能對別人教導它。我保證在座每個人練習這方法後，不超過三年都能知道。

AUDIENCE: Luangpor, would you please give a blessing to all those here.

問：師父能否給大家加持一下？

LUANGPOR: When a monk gives people the moral precepts and a blessing, that is one kind of goodness, but the real morality and real blessing is alertness and awareness of yourself. Please, each of you, practice the awareness wherever you are, at home or the office, in all movements, and that will become the real morality, the real blessing. The real morality, the real blessing will occur when you know, you see and you understand by yourself, and when you respect yourself.

答：出家人給人們授戒、加持是一種好意，但是，真正的持戒和加持是你自己的覺性。請在座的每人，在任何地方，在家里或辦公室，以及任何動作中，訓練自己的覺性，這將成為真正的持戒和加持。當你知道、看到、了解自己時，或當你尊重你自己時，真正的持戒和加持就會發生。