平常心 Normality - 終極真理‧超越善惡：四禪 The end - the truth, beyond good and evil : the fourth Jhana

Part 2: Walking The Path 第2篇：行道

2-3. Stages of Practice 修學階段

2-3-4. WORKING WITH THE MIND第二階段：對治自心修習階段 (或看念頭(心)修習階段)

2-3-4-4. The end - the truth, beyond good and evil : the fourth Jhana 終極真理‧超越善惡：四禪

(KNOWING THE STATE OF ARISING/PASSING 了悟生滅狀態)

Having understood concentration, knowledge arose about performing good actions by body, speech and mind and the results of those actions. The results of good actions by body, speech and mind together, are virtue as well as concentration and wisdom, they are complete and perfect. I comprehended what Nibbana is. On the other hand, I understood evil actions by body, speech and mind and the results one recieves from that, I could differentiate between them. At the moment of seeing this, all things just came apart and the state of arising/passing appeared to be seen, known and understood.

了悟禪定之後，接著我生起了悟什麼是身、口、意等善行及其果報的智慧：了悟修身、口、意善行的果報是戒、定、慧，它們是圓滿且完美的；還了悟什麼是涅槃。另一方面，我也了悟身、口、意等惡行及其果報。所有這些善惡業報的總總差別相我都清楚無疑。在見到這層次的當下，所有事物就離散了，並且我看見、知道並了悟了生滅的狀態(the state of arising/passing)。

So developing awareness has levels and stages ; knowing through memory, comprehending and through practice one realizes and truly knows. I’ve already done it and I have realisation and true knowledge so I am confident to talk about this. Everybody who has come here should make their minds strong, don’t be lazy but try to train yourself to be a full and fat rice grain, coming out of the rice mill, it will be the number 1 type of rice, don’t be the number 2 or 3, or be like husk !

所以培養覺性有不同修習階段和種種體悟層次—亦即四種知道：(1)由見聞記憶而知道 (2)經思惟理解而知道，以及經由修習的(3)覺悟而知 與(4)如實真知。這些我都已經完成了，我已經得到覺悟和實證的如實真知，因此我有信心來談論這點。今天，每一位來到這兒的人都必須讓你自己的心更堅強，不要偷懶，而要努力修煉自己，變成一顆成熟且飽滿的稻谷，一出米廠便是第一等的稻米，而不要變成第二或第三等的或變成無用之稻殼！

I’ll continue the story : after that last shift in the mind, I continued to walk back and forth. When I knew all this, the mind was tasteless. Like hair that has been pulled from the head ; it can not be replanted, it can’t be put back in the holes it came from. Or it’s like washing pigskin with hot water ; it becomes all pale and white. Or it could be compared with cotton, wool dipped in water ; just sqeeze the water out once and it won’t absorb anymore. The mind at this stage is the same.

我要繼續談完那個修行過程：在我心中生起第三次的最後轉變之後，我繼續來回地經行，而後當我徹底證悟(見生滅狀態)之時，心變得淡而無味了，像拔起來的頭髮，無法再將之植入，不能再放回原來的毛孔內；又像豬皮用熱水燙過，變成了白色；也好比浸泡在水中的綿毛，把水擠乾之後就不會再吸水，這個層次的心就像這樣。

As far as thought is concerned : may you watch and see it, but don’t prevent thought from arising. A thought pops up and whack, it’s cut. This is what wisdom is ! The kind of wisdom that eliminates the subtle defilements. This compares with clear, purified water that has no sediment; that is what the genuine mind or real life is : there is neither happiness nor suffering, it is just there, it exists already in everybody - if you want to see and understand it, you have to practice according to this method of the Buddha.

說到念頭：你要去觀照並看見它，但不要壓抑念頭不讓它生起，而是要念頭冒出來，碰的一擊，就切斷它，這就是所謂的智慧，是能斷除微細煩惱的智慧(wisdom)，好比沒有沉澱物的潔淨清水，那才是我們的真心或真實生命：祂沒有樂也沒有苦，祂就在那兒，當下現成，每一個人本來都具足，如果你想見到及了悟祂的話，就必須依照佛陀的這個方法修學。

(UNDERSTANDING ABNORMAL VIEWS了悟偏邪異見)

I’ll get on with the story : when I knew what I’ve said so far, next I knew abnormal views. On being free from it, I knew what it is. Abnormal views, it is delusion because one doesn’t understand convention in its entirety ; therefore one doesn’t understand that all things, including this experience that is beyond good and bad, is not-self.*

我要繼續那個故事：當我了知截至目前我說的這些之後，接下來我了知什麼是「偏邪異見」。脫離了偏邪異見之後，我知道那是怎麼回事。偏邪異見之所以為癡惑，是因為我們未完全了悟傳統世俗法，因此而不了解所有事情都是無我的，甚至那種超越善惡好壞的體證也是無我的(無能證所證)。 *

• Abnormal views, as it is called by Luangpor teean, means to know and see the state of arising/passing and to cling to that knowledge as being or belonging to oneself, which of course, is not in line with the teaching of the Buddha that all things, conditioned as well as unconditioned, are not personal and should not be grasped as me or mine.

• 隆波田所謂的偏邪異見，是指知道及看見生滅的狀態(the state of arising/passing)，但卻執取那種智慧為我或我所有，那當然就不符合佛陀的教導——一切有為及無為諸法，都不是屬于誰的，也不應執取為「我」或「我所有」。

(DARKNESS - NO DARKNESS黑暗-沒有黑暗)

The good actions of an enlightened person are not good and his or her bad actions are not bad. This is because he or she neither does good nor evil ; his or her mind is just still, in equanimity ; whatever is done, is done in stillness, it is not done in order to make merit or with evil intentions. Therefore, it is said that to do something for the sake of merit is still not right, it is still darkness : white darkness. Doing evil actions is another kind of darkness : black darkness. I compare it with 2 kinds of darkness like this. There is white darkness when we do something and it makes us glad, for example, we help in the construction of a temple or monks-hut or whatever it may be, even keeping precepts ; it only just makes us feel happy. This is because we still cling or attach to merit ; so it’s still dark : white darkness. Black darkness means we have suffering on doing something, for example, we feel and show anger when somebody tells us something. However it may be, whether it’s gladness or sadness ; both are still a form of suffering and are therefore called darkness.

一個覺悟的人，他行善即非善，作惡亦非惡。這是因為他既未行善也未作惡；他的心是寂照平靜的；不管他做什麼，都是寂靜之行，而不是為了做功德或某些不良意圖。正因如此，我們才說為了功德而做是不對的，那還是一種黑暗：白色的黑暗。作惡則是另一種黑暗：黑色的黑暗。我常用這樣的兩種黑暗來比喻：(1) 白色的黑暗：是當我們做某些事時內心仍感到歡喜，例如，幫忙建造寺院、僧房或其它任何事，乃至是持戒等；這些會使我們快樂，是因為我們還執著功德，所以就還是黑暗的：白色的黑暗。(2) 黑色的黑暗：意思是當我們在做事時內心感到苦惱；例如，當某個人告訴我們一些事時，我們感覺及表現出憤怒。不管是什麼—是歡喜或悲傷—兩個都是一種苦，因此都叫做黑暗。