第四章

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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，我将给你们介绍我从长者们那里听来的真理。长者们把真理一代一代传了下来。大家可能听过，也可能没听过。听的时候，请静下心来，带着觉定慧听。仔细思索听到话，并最终努力获得实效。

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.

每一件发生的事都有其因果。比如，努力工作是因，赚到钱是果；学习是因，获得知识是果，知识是学习的结果。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.

长者们常常教导我们；培养觉性是因，智慧升起是果。他们如此说过。不管佛陀是否这样说，不管你的父母或老师是否这样说，你得亲自试验，自己发现这个说法是真是假。我们必须思索并真正地知道：因称为培养觉性，真理称之为谛。无论我们知道或不知道它，它一直在那儿，像藏在一只倒扣的碗里的东西；把碗翻正以后，原来隐藏在碗里的东西就显现出来了。或者就像完全打开一个原本密闭的东西。你应自行尝试，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.

你可以把双腿收起来侧向一边坐着，也可以将腿伸出来坐着，可以坐在椅子上，也可以单盘。将你的手平放在大腿上，然后，翻手掌竖起来，同时觉知这个动作。翻手掌是因，觉知动作是果。放下手掌，觉知它。放下手掌是因，与动作相应的觉知是果。举起手，觉知动作。放下手，觉知动作。举起手和放下手并觉知这两个动作是因，觉知力将增长是果。当你有规律地做这些动作来培养觉性，你可以说它与佛陀的教导、与年长者的教导是一致的。你应该培养觉性。当你培养了觉性，你的智慧就会生起。

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.

长者们曾经告诉我们佛陀教导四念处或觉知行、住、坐、卧四种主要姿势。如果你在行、住、坐、卧中培养了觉性，那么你会有觉性去觉知其他小动作。所有的小动作，如伸张、弯曲等等，你都会有觉性知道它们。结果智慧将会生起。

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.

有人可能会说这和经典一致，有人可能会说这和经典不一致。但是，请仔细听，然后亲自练习。如果有用就用它，如果没有用就丢掉它。我们已经学会了的知识，我们已经知道；我们从来没有听过的知识，请尝试一下，为你自己找到它。

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.

这是我曾练习过的方法。背部挺直，舒适地坐着，双手掌心向下平放在大腿上。向右翻右掌(右掌侧立)，觉知动作。向上抬起手到胸部高度，觉知动作。放下手，停在腹部位置，觉知。左手重复这三个动作。然后，带着觉知，将右手上移到胸部，向外移动右手。放下右手到大腿上，翻手掌使掌心向下。左手重复这四个动作。这就是规律的练习。它称之为基本动作。

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.

人不能静止不动，因而我们让身体动起来，然后随着动作训练觉知。你可以称之觉性(sati)，也可称之为定(三摩地，samadhi)。对动作的觉知称之为觉性(The feeling is called sati)，使心稳固称之为定(三摩地，samadhi is setting up the mind)。你动作时，觉知它。如果你没有心一境，你会不知道这动作。眨眼睛时你要觉知它。

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.

出生以来我们不断眨眼，但我们不知道它；我们向左看又向右看，我们还是不知道它。我们没有觉-定。我们只有通常的觉-定而没有让心稳固来明白它。如果我们安顿好心准备明白它，觉性会产生觉性。定是让心稳固。出生以来我们不断呼吸，但是我们不知道它。现在我们让心稳固来明白它，吸入、呼出，然后我们就能明了它。念头出现，我们就知道它。这种知道是培养觉性的结果。

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这一教导，并实际运用它。出家，好；没有出家，也好；信仰任何宗教，好；穿任何制服，好；持戒，好；不持戒，也好；广大布施，好；没有做任何布施，也好。即使你持戒、做功徳或在止禅的修习上下了很大的功夫，如果没有培养觉知，还是不会明白。智慧是因为觉性的增长而生起的。

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.

当我们有了越来越多的觉知时，愚痴或无明(moha or delusion)会逐渐消失。当我们有了越来越多的觉性、越来越多的定时，智慧就会产生，这称为智慧波罗蜜(panna-parami，圆满的智慧，the perfection of wisdom)。我并不是依据经典照本宣科──智慧本已存在，假使我们能够正确修行的话，波罗蜜(parami)则意味着知道的准备。如果依照错误的方式修行就不会知道。

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.

假如能够知道，我们会知道真实的事物，而非知道身外的东西。我们知道自己内部，知道自己。坐在这里时，我们知道自己是名色(身心，body–mind)。翻开手掌是名色，盖上手掌是名色，不断地翻开、盖上手掌也是名色。这就是知道名色。

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.

接着我们知道身心的活动。身活动的时候，心也同时活动。身心活动时我们知道。因为觉性增长，所以我们知道。因为觉性增长，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.

我们知道“身病─心病”。身体会有头痛、腹痛、发烧等种种疾病。另一种身病--心病：念头是名，但在思考的时候是“色”。当我们因为别人的谈话而感到满意或不满意时，心就生病了。要真正明白这件事。觉性的增长是因，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.

知道名色之后会了知苦、无常、无我(dukkham–aniccam–anatta，suffering–impermanence–not self)。有人说过苦、无常、无我就是白头发、起皱的皮肤、掉落的牙齿。那种说法本没有错，但是从增长觉性的观点来看并不正确。增长觉性会使智慧生起。手掌向上是苦，手掌向下是苦。苦和色身总在一起。色身就是一堆苦。苦是无法忍受的。无常是不稳定。无我是无法控制。它们总是如此。我们知道的话，它是这样；我们不知道的话，它还是这样。

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，使一个人成为佛陀的法，在佛陀之前就存在。法存在于每个人中。它依赖每一个身体的“主人”让这种智慧生起。如果我们有能力知道它，我们就会明白。这有点像碗：它是倒扣还是正放取决于我们。

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.

现在我们会知道假名(sammuti，supposition)，完全知道所有假名。我们知道金钱其实只是一种金属，只是一种纸，我们却习惯地把它假定为金钱。男人和女人也是假名，我们不知道的时候，会假定就是男人，就是女人。但是，如果我们不做这些假定，我们就不会认出他们。出家与还俗，比丘与沙弥，这些都是假名，差别仅仅是穿的衣服。明了是觉--定--慧，圣道是真理。就世俗而言正确的，我们会明白它；就究竟法(paramattha，direct contact by the mind)而言正确的，我们也会明白它。

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。我们见过他们吗？鬼是身口意邪恶的人。身体是色，像木偶一样，什么也做不了。能动作的是心。神也一样，是我们假定出来的。只要我们不能真正理解假名，我们就不会明白。我们并不理解，这我可以保证。之前，我也不理解。也许其他人理解，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.

我修习过很多种禅修，像“佛陀”、“正觉阿罗汉”、数息、观腹部起伏、坐着观呼吸，但是我真的还不明白，智慧也就没有升起。他们带来的是定以及对定的执着。因此，修定或者奢摩他业处(samatha-kammatthana，the working-ground for tranquility)就像把石头压在草上，一旦把石头挪开，草会比以前长得更旺，因为石头保持住了土壤的水分。毗婆舍那意味着清楚地洞察，可以连根拔除，这是真正地知道。任何练习者都将知道。无论种族、语言及信仰如何，只要生而为人就可以修习。但是，我们必须掌握正确的方法。

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.

接下来我们会知道宗教。宗教并不意味着寺庙。寺庙仅仅是假定的宗教。这被称为假名(sammuti-pannatti，convention of supposing)。究竟法是真实的东西，它存在于人类中。每个人都是宗教。有人说宗教是教导，人们听到了，用觉定慧理解，然后就真正明白了，“哦，每个人都是宗教”。摧毁宗教并不意味着毁坏寺庙、佛像或菩提树。摧毁宗教意味着讲人们的坏话、打人、杀人，这些都是大恶。宗教就是人类，诅咒某人就是诅咒宗教，伤害某人就是伤害宗教，这些都是罪恶。

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.

现在谈谈佛教。佛陀是一个真正知道的人。肉身就像木偶。觉定慧是真正的知道。佛陀就是觉定慧，或者无例外地存在于每一个人的清净、明亮、宁静的心。

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.

现在谈谈恶(papa，sin)。恶就是不知道、黑暗、愚痴。我们都恐惧恶，但为什么不让自己了解，而免于恐惧呢？功德(punna，merit)就是清楚地知道。人们接近出家人时会惧怕恶，好像出家人就是恶似的。这就是假名。我们不需要害怕恶。如果我们不能战胜恶，我们就没有机会、没有时间去克服它。不要害怕恶，但要努力战胜恶。战胜恶与做功德、持戒无关。培养觉性就是法，是律，是平常心，是一切。培养了觉性，我们会知道所有这些。

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.

如果我们不培养觉性，只是学习，那就只是记忆，将不会清楚地、真正地知道。培养觉性就是为了清楚地知道、真正地知道。一个人真正地知道后，就可以为自己和他人做保证。每一位如此修行的人都会知道它，因为每个人都知道相同的事情。培养觉性可以灭苦：我们不再执着于假名，不再怕鬼，不再怕神。我们不再执着于任何假名，因为任何事情并不真实存在，无须害怕。神、鬼并不是真实的存在，都只是假名。鬼是身、口、意恶的人；神是身、口、意善的人。我们知道如何做人。当身、口、意恶的时候，鬼就出现了。当怒火生起的时候，我们停止恼怒，那就是人。如果我们能够一直使自己的心宁静、清净，我们就有了值得尊敬的心，我们就是神。明白这些，我们就能突破。

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.

毗婆舍那所缘：眼、耳、鼻、舌、身、意六根和五蕴---这些是从经典中得知的---十二处(twelve bases)、十八界(the eighteen elements)、二十二根(the twenty-two faculties)、四圣谛、十二因缘(the twelve paticcasamuppada)。我们学习经典，却并不明白。那种学习只是记忆。一旦我们培养觉性，智慧将生起，那才是真实。

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.

当我们用觉性观察念头，因为我们动作时有觉性，所以无论念头什么时候出现我们就会知道它。念头并没有真实的自我。念头出现时我们具有觉性并知道它，就像猫捉老鼠。老鼠刚一出现，猫就立即抓住它。同样的道理，如果在每一个动作中我们都有觉性，那么念头生起时我们就能知道它、看见它、明白它。这意味着我们化解它、征服它。长者们曾说过，征服别人一百次、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头。念头生起时我们看见它、明白它，它就无法繁衍。无论何时，念头一生起我们就知道它。当我们培养了越来越多的觉性时，观智(nana-panna，圆满觉知生起的智慧，knowledge arising from full awareness-knowing)就会生起，这种智慧能让我们清楚地、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.

所依处(vatthu，事物，thingness)是指我们自身和世间的一切，我们必须完全知道。究竟法(paramattha，诸法实相，mind touchable))是指存在于我们自身及世间的一切，是能看见的、拥有的、存在着的、在我们眼前的、能用心感触得到的一切，我们必须完全地知道它。变异(akara)是指我们自身和世间的一切都会改变。当我们清晰地领会它后，我们就能看见、知道、理解贪嗔痴，因为它就是事物、究竟法、变异法。明了这点之后，心将变得非常喜悦，就能明白受想行识(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.

出家并不是指剃头，而是指心的品质。究竟法是指真实的事物。真正的出家人的特性毫无例外地存在于每个人中。用这种方法培养觉性，觉知动作是因，知道所有一切是果。出家人是指能教导他人的人。当他们知道了，没有了苦，就教别人。一位真正的出家人知道世俗谛、究竟法、八正道、四圣谛。心已经发生了变化，我们就会真正知道，若知道其他事物是不正确的。

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.

继续练习，就会生起极度的喜悦(piti，法喜，rapture)。我们会感觉很舒适，心会觉得轻柔，就像黑暗中出现了光明或者像污垢变为清洁，或者像黑变白，或者像沉重变为轻灵。心从一个阶段转变到另一阶段。当知道(knowing)生起时，不知道就立刻消失。当出家人的品质出现时，非出家人的品质立即消失。当神的品质出现时，鬼的品质就立即消失。当人的品质出现时，其他的品质就立即消失。这称为于此死去并重生。这里所说的生并不是从母亲的子宫出生，死也并不是身体的死亡，那些是另外一回事。那些还是苦--无常--无我的。

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.

还要继续练习。这就像是原本满满的一壶水，壶中的水现在慢慢地被移走。当知道(knowing)生起时，觉性就会减少，不像以前那么充满。在练习中，我们的觉知是充满的，但是，当知道生起后，它就会粘着在知道上，粘着在目标(所缘)上。当目标出现时，我们就会有自信，并从此永远不会遗忘。我46岁时就已经知道这些，但至今一点也没有忘记。我在那个早晨知道了身心(roop-nahm，名色)，在那个晚上知道了心的转变。我真的知道这些，我有自信保证这就是佛陀的教导。佛陀教导过这些。某种意义上说，做功德、布施、持戒都是好事，但是，通过学习经典我们并不能真正知道如何培养觉性，如何与心打交道。

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.

一个不明白的人会教导出另一个不明白的人。结果就是不知道。一个知道的人教导的结果，就是知道，因为每个人都拥有它，每个人都可以成为真正的出家人(phra)，成为一位圣者。妇女、男子、儿童，只要他们知道，他们就成为真正的出家人，成为一位圣者。因此，出家人是福源，因为他或她能教导人们知道。福源意味着高尚。传授高尚的知识称为法布施。这是圣者之道。

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

当我们培养觉性，越来越多地知道动作时，观智(nana-panna)就会生起。

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.

观智(nana，insight knowledge)生起后，你就会真正地知道，而不用靠记忆经典知道。你将会知道(kilesa – tanha – upadana – kamma，stickiness – heaviness–attachment – action)。就会真正清楚地看见，(kilesa – tanha – upadana – kamma)就会减少或衰弱。当我们明白这点后，我们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.

明白它的人就拥有它。即使佛陀来告诉你这种练习是不正确的，你也不会相信他，因为它是真实的。当观智生起，你就会有真正的自信。

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.

知道这些后，极度的喜悦(piti，法喜，rapture)会再次生起。知道这些后，我去睡觉了。醒来以后，我开始经行。经行是因，再次生起知道是果。我走来走去，获得了知道。那时，有一只蜈蚣正在横穿我经行的道路。蜈蚣是因，我看到蜈蚣是果。我点亮了蜡烛，想找到蜈蚣，却没有找到。我放回蜡烛，又开始经行。经行是因，知道了戒、戒蕴、定蕴、慧蕴(sila, silakkhandha – samadhikkhandha – pannakhanda，all that belongs to normality – setting up the mind – knowing)是果。我知道了蕴意味着容器，可以容纳，可以斗争。你可以与任何事情斗争。这有点像一个完好的容器，你可以用它盛水来喝。但是，如果容器破损，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.

经典中称之为增上戒学(adhisilasikkha)、增上定学(adhicittasikkha)、增上慧学(adhipannasikkha)(the training in the higher morality, higher mind and higher wisdom)。我们可以比较经典与体验。这称为戒的生起，因此戒是断除粗重烦恼的工具。戒本来就已存在我们之中。所以这种戒与持戒无关，它只与觉性的增长有关。只要我们以这种练习方式培养觉性，成果便会依此方式呈现。一旦了知这一点，我们就会明了戒真的可以断除粗重的烦恼。粗重的烦恼断除后，戒就会出现。就好像种下香蕉、椰子或棕榈后，芽已长出，但要想见到果实，我们必须等它们长大。知道这些的时候，就是成果出现的时候。

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.

请继续精进用功，专心致志地培养觉性。不管别人说什么，我们都不必管它。即使你做了功德并布施很多钱，你也永远不会明白这种体验。即使你研读了许多经典，同样也不会知道。做功德、布施、研读经典与此无关。这个才能真正化解苦。只要能灭苦，我们无论在哪里都会感到自在。无论我们是什么社会角色，父母、教师、子女，警察、战士、比丘、沙弥，我们都会感到自在，因为贪痴嗔消失了，粘着消失了。我们必须一次又一次地复习这个目标，以免忘记。当你真正看到它，你就永远不会忘记。我自从看见之后，就从没有忘记过。

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.

接下来我们要知道奢摩他(samatha，止禅，专注的宁静，concentration-calmness)。宁静(calmness)有两种，奢摩他(止禅)的宁静是一种「不知」的宁静，只是一种让心保持平静的方便。毗婆舍那(vipassana，观禅，liberating insight)则是清楚地看见、真正地知道。它也是一种宁静，但是是另一种宁静。只要增长觉性，宁静就会自然生起，因为它本已存在。这是一种没有执着、没有贪瞋痴的宁静。

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.

当别人对我们说话时，觉性会立即出现。这就像两个人争着坐一张椅子。觉性升起了，觉性就坐上这个椅子：因为觉定慧已经在那儿了，贪嗔痴就无法出现了。它已经充满了觉性。圆满已经在那儿了，虚空也已经在那儿了。好像一个空的玻璃杯，里面充满了空气但我们看不见空气。当我们将水倒进这个杯子时，水就取代了空气，取代了所有的空气。觉性的情况与此类似。我可以真正地向你们保证。假设有人说我们坏话，觉性就会出现，我们能清楚地看到它。父母曾经教导我们，如果有人骂我们或者说我们坏话，我们应该忍耐，不要生气。但是我们无法冷静，因为我们没有看清它。没有人对我们说难听话的时候，我们是舒适自在的。因为舒适自在本来就在那儿。一切取决于我们---作为身体的主人---做什么并使得什么发生。如果我们练习，我们就会清楚地知道及真正地看明白。我能向大家保证。如果一个人不培养觉性，没有使这类事情发生，他就不会拥有它，但是它还是早已存在。因此，我们应该互相尊重。

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.

知道戒之后，我们接着会知道贪欲(kama，sensuality)。贪欲是指那些产生宁静的事物。贪欲就是粘着。这称之为贪欲所缘(kama-arammana，肉欲享乐的对象，the object of sensual enjoyment)。欲漏(kamasava)，受贪欲的控制；有漏(bhavasava)，受“有”(bhava)或苦的控制，这就是“有”和“生”(jati)；“无明漏”(avijjasava)---无明是不知道。现在我们渐渐知道了贪欲，它是指神、富人、当权者。他们粘着于名声、金钱、荣誉，这些人都有贪欲，我并不是批评任何人，我只是直接了当地说出来。练不练习全由你们自己决定。当我们知道了贪欲，我们就明白贪欲是苦，欲漏是苦，有漏是苦，无明漏是苦，全都是因为不知道。我们也会知道奢摩他禅修(samatha meditation)。人们可能会以不同的表达方式描述它，而我们真正知道宁静是什么。我们知道它的所有阶段，因为它已在我们心中。我们把倒扣着的碗翻过来，我们打开遮盖的东西，就是教授给大家的这个练习——手臂移动的方法，手掌翻动的方法。

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.

这是一种最彻底的练习方法。我并没有根据经典教这种方法。它与经典也许一致，也许不一致，但我要以这种方式教它，因为这样做你们会知道这条道路。如果你们向经典学习，有人向你们请教真理，你们会不知道。我的许多老师就不知道。手部动作是因，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.

知道这些后，我们就知道善(punna，merit)与恶(papa，sin)。对于任何身恶业，我们知道它是怎样的恶业(papa-kamma，harmful, benighted action)，并且，如果真的有地狱，将因其堕入哪种地狱；对于任何口恶业，我们知道它是怎样的恶业，并且，如果真的有地狱，将因其堕入哪种地狱；对于任何意恶业，我们知道它是怎样的恶业，并且，如果真的有地狱，将因其堕入哪种地狱；对于任何身、口、意交织的恶业，我们知道它们是怎样的恶业，并且，如果真的有地狱，将因其堕入哪种地狱。

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.

对于任何身善业，我们知道它是怎样的善业(punna-kamma，beneficial wise action)，并且，如果真的有天堂或者涅槃，将因其进入哪个层次；对于任何口善业，我们知道它是怎样的善业，并且，如果真的有天堂或者涅槃，将因其进入哪个层次；对于任何意恶业，我们知道它是怎样的善业，并且，如果真的有天堂或者涅槃，将因其进入哪个层次；对于任何身、口、意交织的善业，我们知道它们是怎样的善业，并且，如果真的有天堂或者涅槃，将因其进入哪个层次。

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.

认知模式的撼动已存在于每个人中。培养觉性的方法适用于每一个人。如果你不相信，只需要试一试。我可以保证，不超过三年，你将会真正知道。练习正确的话，就像在地里种下肥沃、多产的谷粒；练习错误的话，就像种下空壳。如果你在错误的地方挖掘，就不会得到水；如果你在合适的地方挖掘，肯定会得到水。如果你正确地做这种练习，将会得到结果；如果你错误地练习，将不会有收获。

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.

事情发生时，我们会知道地、水、火、风四大，他们一起来。当我们知道这些，事情就会发生。我们知道了苦的息灭。苦的息灭就在这，它将摧毁一切。在这件事情上，我不相信任何别人。到达终点，我们就会有智慧。

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.

戒是消除粗重烦恼的工具。当粗重烦恼消除的时候，戒就出现了。定是消除中等烦恼的工具。当知道中等烦恼的时候，我们就知道了定。慧是消除细微烦恼的工具。当细微烦恼消除的时候，慧就出现了。出现的慧称为观智(nana-panna)。因为它就在我们之中，我们知道它。如果它不在我们之中，我们就不会知道它。我可以向你们保证，每个人---男人、女人、任何宗教的信仰者---都毫无例外地可以知道它。当我练习这种方法的时候，我还不是个比丘。我有时穿短裤，有时穿长裤。知道法之后，我教给父母、兄弟、女性长辈、男性长辈三年之久。他们知道了，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)，知道了世俗谛、究竟法、八正道、四圣谛(sammuti-pannatti, paramattha-pannatti, attha- pannatti , and ariya-pannatti)。他们的心已从普通人转变为圣者。

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.

他们说涅槃(nibbana)是超越二元对立(tadangapahana ，abandoning by substitution of opposites)，是超越压抑(vikkhambhanapahana，abandoning by suppression)，是超越毁坏(samucchedapahana ，abandoning by destruction)。超越二元对立就是完全彻底地认识自己。有四个层次的知识生起。首先，我们知道苦灭之前，但只是知道一会儿，持续时间不长；接着，我们知道得长一些，像一个较大的灯泡；接着，我们知道得更长久一些，像一个更大的灯泡；最后，当我们知道的时候，我们就知道苦灭，并且从那以后一直持续知道，像全亮的灯泡或太阳的光芒，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.

智慧有四种。我们必须真正知道它。这就是学习与练习。学习的意思是移动手臂，练习的意思则是向上或向下翻转手部。经过这种方法的学习与练习之后，成果将会出现，我们将不再有疑惑，因为我们知道一切，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.

缘起法(aticcasamuppada ，dependent co-arising)只是一个名词。如果我们想在练习中明白它，我们必须从因处下手---那就是练习动作，直至智慧的生起。当智慧生起时再谈论缘起法，我们立即明白。

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.

现在我们总结一下。我们练习培养觉性，逐渐看到念头，逐渐看到心。我们要像拳击手一样练习：铃声一响，马上出手。我们一步一步地、经常地练习。就像足球场上的足球一样，如果人们不停地踢它，它必然会不停滚动；如果人们停止踢它，它就会自己停下来：既不必战斗也不必逃跑。我们从念头中走到它的外面，走出洞穴，生活在光明中。我们时刻看清自己的心。心一开始思考，我们就知道它，觉智(satipanna，awareness-knowing)立即出现，像栅栏隔掉所有危害。尽管别人的世界是骚乱躁热的，我们的世界却是一片祥和平安。就是这样。