Part 2: Walking The Path 第2篇：行道

2-3. Stages of Practice 修学阶段

2-3-4. WORKING WITH THE MIND第二阶段：对治自心修习阶段 (或看念头(心)修习阶段)

2-3-4-4. The end - the truth, beyond good and evil : the fourth Jhana 终极真理‧超越善恶：四禅

(KNOWING THE STATE OF ARISING/PASSING 了悟生灭状态)

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.

了悟禅定之后，接着我生起了悟什么是身、口、意等善行及其果报的智慧：了悟修身、口、意善行的果报是戒、定、慧，它们是圆满且完美的；还了悟什么是涅槃。另一方面，我也了悟身、口、意等恶行及其果报。所有这些善恶业报的总总差别相我都清楚无疑。在见到这层次的当下，所有事物就离散了，并且我看见、知道并了悟了生灭的状态(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 !

所以培养觉性有不同修习阶段和种种体悟层次—亦即四种知道：(1)由见闻记忆而知道 (2)经思惟理解而知道，以及经由修习的(3)觉悟而知 与(4)如实真知。这些我都已经完成了，我已经得到觉悟和实证的如实真知，因此我有信心来谈论这点。今天，每一位来到这儿的人都必须让你自己的心更坚强，不要偷懒，而要努力修炼自己，变成一颗成熟且饱满的稻谷，一出米厂便是第一等的稻米，而不要变成第二或第三等的或变成无用之稻壳！

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.

我要继续谈完那个修行过程：在我心中生起第三次的最后转变之后，我继续来回地经行，而后当我彻底证悟(见生灭状态)之时，心变得淡而无味了，像拔起来的头发，无法再将之植入，不能再放回原来的毛孔内；又像猪皮用热水烫过，变成了白色；也好比浸泡在水中的绵毛，把水挤干之后就不会再吸水，这个层次的心就像这样。

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.

说到念头：你要去观照并看见它，但不要压抑念头不让它生起，而是要念头冒出来，碰的一击，就切断它，这就是所谓的智慧，是能断除微细烦恼的智慧(wisdom)，好比没有沉淀物的洁净清水，那才是我们的真心或真实生命：祂没有乐也没有苦，祂就在那儿，当下现成，每一个人本来都具足，如果你想见到及了悟祂的话，就必须依照佛陀的这个方法修学。

(UNDERSTANDING ABNORMAL VIEWS了悟偏邪异见)

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.*

我要继续那个故事：当我了知截至目前我说的这些之后，接下来我了知什么是“偏邪异见”。脱离了偏邪异见之后，我知道那是怎么回事。偏邪异见之所以为痴惑，是因为我们未完全了悟传统世俗法，因此而不了解所有事情都是无我的，甚至那种超越善恶好坏的体证也是无我的(无能证所证)。 *

* 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.

* 隆波田所谓的偏邪异见，是指知道及看见生灭的状态(the state of arising/passing)，但却执取那种智慧为我或我所有，那当然就不符合佛陀的教导——一切有为及无为诸法，都不是属于谁的，也不应执取为「我」或「我所有」。

(DARKNESS - NO DARKNESS黑暗-没有黑暗)

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.

一个觉悟的人，他行善即非善，作恶亦非恶。这是因为他既未行善也未作恶；他的心是寂照平静的；不管他做什么，都是寂静之行，而不是为了做功德或某些不良意图。正因如此，我们才说为了功德而做是不对的，那还是一种黑暗：白色的黑暗。作恶则是另一种黑暗：黑色的黑暗。我常用这样的两种黑暗来比喻：(1) 白色的黑暗：是当我们做某些事时内心仍感到欢喜，例如，帮忙建造寺院、僧房或其它任何事，乃至是持戒等；这些会使我们快乐，是因为我们还执着功德，所以就还是黑暗的：白色的黑暗。(2) 黑色的黑暗：意思是当我们在做事时内心感到苦恼；例如，当某个人告诉我们一些事时，我们感觉及表现出愤怒。不管是什么—是欢喜或悲伤—两个都是一种苦，因此都叫做黑暗。