第三章

然后就不会下那么大的雨了

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.

今天是个重要的日子，大家聚在一起听我谈谈真理。我要谈的是我所体验过的事情。我实践过，结果我不再有任何疑惑。我想，大家都像我一样不想要苦。实际上，苦并不存在。我们受苦仅仅是因为我们不明白它。大家在听我讲话的此刻并没有贪、没有嗔、没有痴。每一个民族、每一种语言的人们，他们的心原本都是这样的。请安心听，并实践它。

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，我们要练习觉知。很多人不明白，他们想要找到宁静，但却没有成功。我也曾那样做过。我曾寻找宁静，但却不明白哪里有宁静。现在，我想谈谈另一种宁静，一种由于明了和警觉而没有不知道的宁静。觉知自己产生智慧，如果我们练习正确的觉知方法，我们将知道世上所有事物的假名，将得到没有不安、没有疑惑的宁静。

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).

有四种智慧：一种是通过记忆获得的，一种是通过识别获得的，一种是清楚地知道，一种是真正地知道。每个人都有这四种智慧。圣道意味着真理。知道佛法有四种层次：一是知道世俗谛(sammuti-sacca，约定俗成的真理，conventional truth)，二是究竟法(paramattha-sacca，直接见真理，directly-contacted truth)，三是知道深层的真理(attha-sacca，the deep truth)，四是四圣谛(ariya-sacca从根本上转化的真理the fundamentally transforming truth)。不论社会阶层或语言如何，这些智慧能使每个人成为一个圣人。第一步是须陀洹果(sotapanna)，第二步是斯陀含(sakadagami)，第三步是阿那含(anagami)，第四步是阿罗汉(arahat)---从无望的受骗向完全的解脱转变过程中的四个阶段。

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).

现在，在练习的开始阶段，我们知道所依处(vatthu，事物，thingness)、究竟法(paramattha，诸法实相，mind touchable)、变易(akara，无常变化，changingess)。因为我们清楚地看到贪嗔痴的源头，清楚地知道受想行识(vedana –sanna–sankhara–vinnana，feeling–percept–conceiving–knowingness)的源头，我们的心会变得高贵(ariya，noble)。这就称之为以培养觉性带来的观智(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.

接下来，我们用觉性来看念头：智慧会生起，我们将知道烦恼(kilesa，染着，defilement，stickiness)、渴爱(tanha，craving，heaviness)、执取(upadana，attachment)、业(kamma，action)的来源。接着再次用觉性来看念头：不管什么样的念头升起立即看见它，就会识穿它的诡计，就会及时知道它，就明白保护和治疗。当我们知道怎样征服概念上的念头时，戒就会在我们内心产生。

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.

不是人守护戒，而是戒守护人。戒意味着平常心。任何时候当我们的心不正常地思考时，我们立即看到念头，这就叫做戒守护我们。那些只知道持戒的人不知道心发生了什么。所以，戒是一种工具，用来消除粗重的烦恼，去掉贪嗔痴，消除烦恼、渴爱、执取。这样，戒就产生了。

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，稳固的心，steadiness of the mind, setting up the mind)是去除中等的烦恼的工具。中等的烦恼是对宁静的执着。我曾练习过呼吸法，它给我带来宁静，但这是一种依赖于无明的宁静。我当时练习它是因为那时我还不知道真正的宁静。现在我知道了。真正的宁静是清楚地看见、真正地知道和真正的理解。当人们知道无明的来源时，这种宁静每个人都能得到。不管你的职业是什么，是教师、学生、商人或家庭主妇，你都可以得到。每个人都需要这种宁静，无论你从事什么样的工作你仍拥有它，因为你知道了无明的来源。

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.

我们不必紧闭双眼坐着来获得宁静，在这真实的社会里就能获得宁静。当念头出现的时候，定(samadhi)就立即看见它。这种定不需要紧闭双眼坐着，它意味着让心做好准备去看我们的念头、看我们自己的工作。

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.

接下来用智慧去除细微的烦恼。无论念头何时升起，我们知道念头的来源，就知道了这细微的烦恼。不论我们现在做什么，我们的谈话和思考中都有平常心。当所有的这些条件结合在一起时，就会升起一种内观的智慧(nana，insight knowledge)，它是突然产生。只有实践的人才会知道。在座的各位现在都还没有这种智慧，但这种无苦无乐的境界已经存在。因为没有智慧，我们才不了解它，才会寻求宁静。现在，当你们坐在这里，观看你们的心。现在，你们没有嫉妒、恶意、敌意，你们的心是无差别的、不苦不乐的、超越善恶的。这种状态每个人都有，这样的宁静是每个人所寻求的。

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却去教别人。许多人跟随这样的老师，闭着双眼坐着，想找到宁静。这是在试图得到某种并不真正存在的东西，试图制造出某种不可能成真的东西。这是不可能的。所以，这样做只是无明。现在我们渐渐知道什么是真正的东西，它就是平等心(upekkha，indifference, equanimity)，它就是我们的心。如同某件曾被遮蔽的东西，当我们渐渐能看见自己念头的时候，它就显露出来了。

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.

所以我们不必刻意去寻找宁静，因为它就在那儿。我们唯一要做的事是知道练习的方法。这个方法就是知道我们身体的动作---不需要去观察呼吸---我们必须知道身体动，然后再去看心动。

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.

呼吸从不喜悦或悲伤，它也从不憎恨某人或喜欢某人。只有这颗不断思考的心才会生气，才会高兴。所以我们要渐渐明白这点。要明白这一点就要明了念头。为了看见念头，我们不要进入念头。当它一开始想，就离开念头，就象猫捉老鼠。我们不必教猫捉老鼠，老鼠来时猫自己会去捉。清楚地知道和真正地知道是同一回事。大多数人只是经由记忆和识别了解到智慧，只有很少人真正地、清楚地知道。想要真正地、清楚地知道的人必须时刻努力，无论走到哪里，总是看念头：上洗手间、吃东西，无论做什么，都在看念头。当我们看念头看多了时，象猫看老鼠一样，念头一升起，觉性或智慧就会立刻清楚地看见它。这就叫做用智慧去除细微的烦恼。

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.

当我们达到这个境界时，如同隐藏的东西显现出来了，我们将会知道所有宗教，我们会自行领悟任何宗教的教义，我们会理解印度教或基督教。我们现在不理解是因为我们仅仅靠阅读记住了它们，那只是一种历史。现在我们来研究自己，实相就在我们身中。书本只是别人说的话。我们看自己的念头，就将成为又一个知道实相的人。

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

我就要结束我的讲话了。谁有问题请提出。

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?

问：师父教导我们，当我们去盥洗室时仍要观看念头。我们应观看走路？观看念头？或观看其它？

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：即使我们不注意念头，它仍在生起。它生起时，我们能看到它、知道它、了解它。如果我们对它太注意，它就不想了。因此，我们要以一种不同的、不执着的方式来练习。它想时，我们知道。三摩地(samadhi)也是觉性。当你觉知你自己，就是三摩地。它想时，你看到念头，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?

问：坐着时，我能观看念头，但是走向盥洗室时，若念头生起了，想去看念头，那么，我应停止走动来看念头，或者，我该怎么做？

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：你不用停止走动。只要觉知你自己。当我们觉知我们自己，就是三摩地。我们知道我们的任何动作。妄念自己会生起，如果没有看到它，就会执着于它，这就是苦。因此，我们要知道苦的原因。正常状态下，我们的心是平等的(没有分别的)，它可以思考而没有苦，并且我们也知道正在思考而没有苦。但是，如果没有看到念头，就会跟随念头，而卷入其中，就像进入洞穴中，而带来了苦。对不懂的人，看念头很困难。对懂的人，则很容易。看念头与任何工作无关。我们在写字，当念头生起，可以看它。当我们走向浴室，正在洗浴时，念头生起，就看它。因此，我们不须找宁静，因为宁静已在那儿。真正的宁静就是我们看念头之时。

AUDIENCE: So we don’t have to stop thinking.

问：因此，我们不要停止念头？

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。只要观看心的动作。不要强迫心不去想，不要试着阻止或去除念头。很多人想使心宁静，不希望心去想。这是别人的看法。但我的看法是，要让心去想。想得愈多，我们知道的愈多。就像挖一个新的水井。最初，水中充满泥沙。因此，我们要将水一桶桶舀走。我们不是将出水口封住，而是让尽量多的水流出，并将泥水连续舀走。一次又一次。一直工作到泥沙没有了，只有清净的水从出水口流出。此时，任何东西掉到井中，我们立刻看到它并且知道它。因此，我们并不是让心不想。有时它想这个，有时想那个，但是，我们立刻知道它，如同猫捉老鼠。它想的越多，我们舀走的越多。重要的是，当念头生起时，我们看到它。

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

问：当我们睡时、醒时，我们以同样的方式来看念头？

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。白天念头生起，如果我们不知道它，那么，晚上睡梦时，我们也不能知道它。现在，我们在任何地方都看念头，当念头生起我们知道它，那么，在晚上睡觉中，当它想时，我们也能知道它。

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

问：我有点困惑，我们是看念头或还是看自己？

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

答：它们是一样。我们称它看念头，同时我们也觉知自己。

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

问：请师父解释知道念头和看到念头的不同。

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：当我们知道念头时，我们卷入念头中，念头仍在进行，它不停止。但是，当我们看到念头时，念头一生起立刻就停止。因此，我们要经常练习去看念头，这将生起智慧。就像拳手想成为世界冠军。他的动作必须非常快。贪、瞋、痴很快，觉、定、慧也很快。当我们训练到「觉、定、慧」非常快时，它将是世界的冠军，统治世界。我们的肉身就是世界。我们想让贪、瞋、痴或者“觉、定、慧”那一个来统治世界？如果贪、瞋、痴统治这世界，那就是一个无尽的忧愁世界，一直苦下去。如果觉、定、慧统治这世界，那就是一个光明而安详的世界。

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

问：当我们观察自己的动作时，念头生起了，我们如何知道它？

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

答：如果你想知道，你自己必须去练习。

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

问：发现宁静与发现自己是否一样？

LUANGPOR: Yes.

答：是。

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

问：如果我们能发现我们内在的宁静，我们如何时时保有它？

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

答：它一直都存在。有时才存在的，不是宁静。

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

问：人们造业，业打扰人们。那么我们如何宁静？

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。我们只是想自己(只注意当下自己的行为)。业只是行为，而不是前世所做过的。

AUDIENCE: If we don’t think about kamma then there is no kamma, is there?

问：如果我们不去想业，就没有业，是不是如此？

LUANGPOR: Right, we don’t have to think of it.

答：对。我们不用去想它。

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

问：人们寻找相同的事，但为何有这么多种思想？

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：因为有许多不同的教导、不同的书、不同的交谈，这些混合起来，产生了痛苦。这条走向宁静的道路与研究书本无关，与其它无关。当我们读很多书、听很多老师的教导，我们仅仅拥有谈话的知识，而没有真正宁静的体验。

AUDIENCE: How can it be there all the time?

问：真正的宁静一直存在那里，这如何可能？

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：如果水中加了颜料，人们称这水是红的、黑的或其它颜色，而实际上，水是没有颜色的，将这些不是水的东西去掉，就看到水了。心的自然状态就是平等心，它存在于每一个人，毫无例外。当一个人非常非常生气时，平等心就像船锚使它停，因此，他不会震怒而死。当一个人非常非常贪心，想拿别人的东西时，平等心就像球链，拉住贪心，使这人不会完全失去平衡。因此，平等心一直存在那儿，不用找它。就像太阳给浮云遮住。贪瞋痴遮住了平等心。妄念生起，遮住了平等心。当我们看清我们的心，平等心就显现出来了。

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

问：师父说喜悦和悲伤是相同的事情，这是怎么回事？

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：它们都是苦。喜悦是一种苦，悲伤是另一种苦。不了解的人们一直和苦在一起：活着的时候苦、吃东西的时候苦、行走站立坐下的时候苦、睡觉的时候苦，不管什么时候他们总是与苦为伴。看电影的时候，他们会笑，笑也是一种苦；碰到伤心事的时候，他们会哭，哭也是一种苦。喜悦和悲伤都是苦。有两种阴暗，一种是黑色的，一种是白色的。当我们挣得了一大笔钱的时候，我们高兴，那是苦，是白色的阴暗；当我们损失金钱的时候，我们会伤心，心中会产生生气的念头，这也是苦，是黑色的阴暗。两种情况都是苦。

AUDIENCE: In reality there is no gladness or sadness, they just arise from moha, don’t they?

问： 事实上并没有喜悦或者悲伤，它们仅仅是由于无明产生的，对吗？

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?

问：师父说所有的喜悦都是苦。那么，是否存在某种喜悦不是苦，例如夫妻之间的爱？

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?

问：那么喜欢法呢？或者有时候我们看到阳光而感到愉快的情况？

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

答：那是不苦，不是苦恼或快乐，不是喜悦或悲伤，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.

问：请师父解释一下爱。例如一男一女准备结婚。

LUANGPOR: Somebody who doesn’t know dukkha will approach dukkha, and dukkha will teach its lesson.

答：人不了解苦的话，苦就会找他，苦会教导他的。

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?

问：我们看念头，它就会停止。在什么时候我们看到无常、苦、无我---看念头的时候？看念头之前？或者在我们思考它们的时候？

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：我们思考它们的时候，就不是用观智在看，那只是记忆或识别。在我们清楚地知道、真正地知道后，我们就不再需要问别人。

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

问：想做事的意图呢？假使某人说了我们坏话，我们想伤害他。

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：伤害是愚蠢的。一旦了解痛苦和幸福的状态，我们就不会愿意让任何人去受苦，我们会帮助所有人无苦地生活。

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 ?

问：我想给乞丐钱时，我知道我的念头就是给钱。去看到这个念头，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：这不算是智慧，这只称做从记忆中知道。大家都有心，因此，在做或说之前，先看看自己的心。我们真正的心或真正的生命是不恨任何人也不爱任何人的。爱或恨时，烦恼就生起了。因此，只要一开始看自己的心，那么“贪瞋痴”就会消失。而后，“受、想、行、识”仍会存在着，但它们是清净而没有苦。再继续观看你的心，将看到烦恼的面目。烦恼就是喜欢与忧愁。当我们将喜欢的东西给某人，并不代表我们没有烦恼，可能是因为我们喜欢这个人而给他，我带着烦恼给他，并不是以平等心给他。圣者(phra ,venerable, noble)的心是平等心。圣者意味着教导别人要有平等心的人。

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

问：当我们布施时，我们想到慈(metta，loving-kindness)悲(karuna，compassion)心。那么，何处是慈心？何处是悲心？

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

答：这些只是交流的词语，不是法，只是社交言词。

AUDIENCE: If we don’t have metta and karuna, how can we have the motive to do good for others?

问：如果没有慈悲心，我们如何会有对他人行善的动机？

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

答：这是开始的阶段，是世间道德的基础。

AUDIENCE: In the case of Luangpor, who is trying to help us to be free from dukkha, isn’t it the metta of Luangpor?

问：以师父为例，想帮助我们灭苦不是师父的慈悲吗？

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，只是接受这件事情。对此，我们不生起欢喜或忧愁。就像我们看到有人溺水，就跳入水中救他们，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?

问：看到别人溺水，就立刻去救他，这是由于社会道德或是人的本性？

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：这是人的本性。但是，当我们助人时，我们却未看到自己的心，心的自性早已在那儿，平等心早已在那儿。我们从未看到它，反而用其它的方式，这就是我们未能拥有真正的宁静的原因。