第二章                

请敞开遮蔽的事物

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.

因为大家在寻找去除困惑的方法时都有疑问，所以今天我要谈谈这种方法，并说说我先前所使用的修习法门。

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.

以前我学习过许多种禅修方法，如吸气念“佛”出气念“陀”、闭眼盘腿静坐等等，我学习过默念“正觉阿罗汉”。我学习过随呼吸练腹部的起伏，这也是一种呼气与吸气的方法。后来我练习数息法，这也是呼吸法的一种。接着我练习安那般那法(觉知呼吸)，呼吸气短时知道呼吸气短，呼吸气长时知道呼吸气长。这类法门我都修持过，但我并没有获得任何内证。这些法门可以引导我们达到宁静，不过我所追寻的却是另一种不同的宁静。

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.

大部分的人都在追寻宁静(calmness)，但是静坐所达成的宁静却不是真正的宁静。因此，为了寻求真理，我持续着我的追寻之旅。真理是潜藏于每个人之内的实相，与国籍、语言或着装无关。我所追寻的正是这种潜藏于每个人之中的实相，当我发现它并能清楚地看到它、明白它时，真正的宁静就产生了。

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.

宁静有两种。没有觉知的宁静需要独自静坐才能达成。那并不是真正的宁静。我今天要告诉你们的是不需要刻意寻求的宁静。为什么不需要寻求呢？因为我们知道了苦的止息。这就称为宁静。知道了这种宁静，我们再也不必向任何人学习了。现在请大家仔细听。

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，我要谈的是引导我找到真正宁静的法门。我并没有特别专注于什么，只是做动作并觉知所有姿势与动作---行、住、坐、卧、弯曲、伸展等等。当我以这种方式修行并在一切肢体动作中保持觉知时，我生起了智慧。我觉知自己，而非别人。我知道了色(roop，身)、名(nahm，心)，知道了身动、心动，也知道了身病与心病。

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.

疾病有两种，即身病和心病。如果是头痛或腹痛之类的身体疾病，我们必须到医院看医生。医生会检查身体与病因，了解病情之后，他就能开出治疗的药方。然后我们就会恢复健康。另一种疾病是心思考时所感受的满足或不满，以及快乐或沮丧。医院里的医生治不好这种病，你必须研究你自己，直到你看到念头的源头。要治疗这种病，必须研究自己，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.

在看到念头源头的那一刻，我找到了宁静，只不过是生起了一点宁静而已。当我们能停止寻求，不必再为了寻找任何外在的东西而奔跑时，才算是真正的宁静。

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.

我持续地觉知自己，智慧生起了，我知道了苦(dukkham，suffering)、无常(aniccam，impermanence)、无我(anatta，not self)，也知道了假名(sammuti，supposition)。世间的假名我都能完全彻底地知道，我知道了世间万法。假名分为世俗假名(sammuti-pannatti，convention of supposing))、胜义假名(paramattha-pannatti，convention of the touchable)、义假名(attha-pannatti，the deep meaning of the Dhamma)、圣假名(ariya-pannatti，agreement between those that have become Dhamma)四种。我们必须真正完全地、彻底地明白这四种假名。

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后，我知道了宗教(sasana，religion)、善(punna，merit)、恶(papa，sin)，我真的明白了这些。通常我们会执着于印度教、佛教、基督教或伊斯兰教之类的假名，但这些只不过是些假名而已。真正的宗教是每一个人。佛法是存在于每个人之中的智慧(satipanna，awareness- knowing)，这一点我可以向你们保证。当我知道自己时，我明白每个人都能像我自己，因为每个人都能觉知。

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.

现在我要再谈一谈过失(papa)。过失就是不知道自己。世间最大的过失就是不知道自己。功德就是知道自己。假如你能觉知自己，你就是一个有功德的人，有能力使自己成为圣人(ariyapuggala)的人──这称为宁静。知道自己并不是说知道自己是男是女，是A先生还是B先生，而是时时刻刻有觉性。不论身体做什么、心里想什么，我们都要知道。

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.

功德是指觉知自己

如果你能觉知自己

就是个有功德的人

并能自修自证成圣

这就是真正的平静

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.

这种觉知是真正地从自然法则中生起的。当念头生起时，我们能够看见、知道并明白它。只要看见念头，它就会自动停止。当念头停止时，智慧会生起，我们会明白贪瞋痴的根源，明白贪瞋痴并不在自身之内。当我们看不见自己的生命、看不见自己的心的时候，我们就会觉知不到自己，会忘掉自己。当我们没有觉知自己时，贪瞋痴就会生起。贪瞋痴一生起，我们就会受苦。每个人都不喜欢苦，却不明白苦──因此才会寻找宁静。

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，仅仅靠静坐是无法得到宁静的，那不是达到宁静的方法。我所说的宁静是没有贪瞋痴的宁静，这种宁静毫无例外地存在于每个人之中。明白这一点，我就可以保证每个人都能得到这样的宁静。不论你是什么国籍、使用什么语言、信仰何种宗教，无论你是印度教徒、佛教徒、基督徒还是伊斯兰教徒，你都可以学习自己，因为每个人都拥有身心。现在你们都坐在这里听我说话，每个人的心都像这样。我们的心本自清净、明亮、宁静。不过，当我们说心本自清净、明亮、宁静时，只是模仿别人的用词而已，并没有真正明白它。只要真正明白它，我们就能保证它存在于每一个人之内。任何人只要能老实修行，就一定会知道、明白并真正拥有它。

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.

只要知道并明白它，我们就可以保证这个方法可以应用于每一个社会阶层和任何年龄的人身上。百万富豪可以练习，身无分文的穷人也可以练习；受过教育而拥有多种学位的人可以练习，不识字的人也可以练习。这一点我真的可以保证。不过我们必须明白正确的方法，并观照自心。

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.

现在大家都在听我说话，只要观照自心，你们就会明白心的特性。我可以打个比方：任何一种水果的种子，只要种在湿润的土壤中并具备良好的条件就会发芽。一般稻米或糯米或任何一种谷物，只要播种就会发芽成长。每个人就像这些种子，如果你听到了，理解它，并实践它，你将会知道。当我们不知道、不明白这些时，就像干瘪的谷粒或没有籽粒的稻壳，就算将它们种在稻田里也不会发芽长大。没有真正知道自己而教导它人也是一样---他们教导别人，被他们教导的人也不会明白。

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.

我再打一个比方。通常白天应该是阳光普照的。但当云朵遮住太阳时，太阳看起来就黯淡了。其实太阳本身一直明亮的。我们的心正如太阳，本自清净、明亮、宁静，从未改变。只是在离开“生命之心”的源头而迷路时，我们才不知道佛在哪里，也无法知道佛法在何方，也看不到宁静。于是便会寻找老师，不过这是对那些没有明白的人而言的。

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.

如果你想拥有宁静或者佛陀，你不必做太多的事情，你只须看到你生命的源头即可。当念头升起时，不要进入念头，当即截断它并从中跳出来。象猫和老鼠一样，老鼠出现的时候，猫会立刻扑向它。念头也是如此。当念头生起时，觉性会立刻知道，于是念头便停止了。请常常这样练习。这也和拳击手的情况类似。面对对手时必须奋战，重击对方的眼睛，对手就不会有能力再和我们战斗了。贪瞋痴也一样。一旦到达这样的境界，佛就会在自身之内生起。

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.

佛就是本自清净、明亮、宁静的心。每个人都可以二十四小时不贪、二十四小时不瞋，惟独痴不行，我们不知道它。一旦进入这样的境界，我们将会知道的越来越多。智慧将一再地生起，就好像将水倒入瓶子中，瓶中的水会渐渐满到瓶口。当水一满到瓶口就不能再装东西进去了。“觉─定─慧”也是同样的。这可以称作佛教的宁静，也可以称作基督教的宁静，我们可以随自己高兴想称它为什么就称它什么。

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.

真理就在每个人之中。任何人只要知道它就能没有苦地活在世界上，没有苦地从事任何工作。无论是老师、商人，还是父母、工人，只要知道修行方法，当修行达到终点时，苦自己会减少。就好像水蛭粘贴在皮肤上，我们不必将它强扯下来，只要将些许石灰和烟叶混合在水中，再将它挤到水蛭身上，它自己就会掉下来。一旦对此有所了知，就不会有疑惑，也不再需要寻找任何老师，我们将会明白苦的止息就在当下。

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

今天我按照预定时间谈了谈真理，现在要结束我的演讲了。任何人如果有问题的话请尽管问，不要客气。

AUDIENCE: Why are people neurotic?

问：为何人们神经兮兮？

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：因为我们想太多却从未看清念头。我们只看外在的东西：这人有钱、这人穷、这人美丽、这人丑，有车子的人只看到他们的车子，有珠宝的人只看到他们的珠宝，有手表的人只看到他们的手表。从来不看自己的生命、自己的心。这就是愚痴。免于痛苦以及免于神经兮兮的方式，就是看清自己的心，不要试图对它做任何事情，就是简单地看着它，让它自己跑。

因此，我们要培养觉性。培养的意思是尽量增长它。随着觉性的增长，它洞见心的能力也增长。如果只练习守戒和静坐，仍然不够保险，就好像在一个黑暗的洞穴点一支蜡烛，黑暗虽少了一点，我们仍在黑暗中。当烛光一灭，立刻又笼罩在黑暗之中。我们要在任何时刻、任何动作中都具有觉性，就像从洞穴走到外面(一直拥有光明)。这是一个简单的方法，任何人都可以做，并且在任何地方都可练习。

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

问：当我们看念头以及念头的来源时，痛苦以及各种紧张是否终止了？

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：尚未终止，因为只知道它时，尚未进一步处理它。只是知道、看到念头，看到念头的来源时，有时仍会遗失。譬如也许每天我们只知道十次，而不知道则有更多次，因此，并未到达终点。但是，看念头的起源是摧毁愚痴的开始。

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?

问：请问在练习到达终点前，是否在某一点前有怀疑生起，并且有征兆显示其后不再有怀疑，没有愚痴了？

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：有征兆，但不是在色身。这征兆是你看清你自己，并且你没有愚痴了。就如同一个倒扣着的碗被翻了过来，或像一个被遮藏的东西掀去了遮盖。只有到达这一点，一个人才能知道它并且立刻没有怀疑。我们不用谈贪、瞋、痴，因为它们很平常，很浅显。我们谈“看到”念头，很多人“知道”念头，从未“看到”念头。当我们知道念头，念头仍会持续；在持续的念头中，我们会迷失；在念头中有愚痴，而后贪瞋痴在这点会生起。这就是为什么知道念头的人仍有贪瞋痴的原因。

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

问：在看念头时，是否内心在交谈？

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，内心不交谈。看念头时，是与念头隔开。念头就像水蛭。当我们知道念头，就像想把水蛭从皮肤拉开。但是我们真正看念头时，就不用强拉水蛭，只要把烟叶、石灰加水倒在水蛭上，水蛭自然离开。因此，如果我们有真知，就不用听别人的。此刻大家坐在这儿，没有贪心和瞋心，只有愚痴，因为我们未明白自己的生命。当我们时时看清、明白了自己的生命，贪瞋痴就无法生起了。因而内心清净，生命没有污染，并没有外在的征兆，别人看不到，但我们知道并且看到我们自己。

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?

问：师父说当我们看念头时，念头会立刻停止。这点我不确定。如果如此，请问当我们看念头而念头停止时，我们知道下一个念头是什么吗？

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：不要注意下一个念头。只看念头，念头自己就会停止。不要注意念头由何处来。当我们看它，贪瞋痴就不能生起。

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

问：师父教我们看念头，谁在看念头呢？

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：不要寻找观看者。我们将看到自己是自己的归依处，这才是真正的归依。我们可以说，人知道念头，或者说觉性知道念头，因为没有我们可以执着或看到的「我」。「看到」与「知道」是两回事。知道念头时，是卷入念头中，念头仍持续着。

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.

问：我听师父开示，念头及喜忧等情绪是外在的东西。像米和咖哩，我们可以用它们、吃它们、看到它们。但念头和情绪生起时，我们看不到，请师父再解释一下。

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：看到念头是一件事。知道念头是另一件事。当我们看念头，我们能够隔开念头。当我们知道念头(know though)，我们仍执着于念头。因此，知道念头，仍是属于无明(avijja，not-knowing)的一种知识，仍是一个没有智慧的人的知识。一个有智慧的人，则分得清“知道”(to know)与“看到”(to see)是不同的，他有“明”(vijja，knowing)或“智慧”(panna)。“明”和“智慧”能将念头隔离，而这是苦的终止。有智慧的人知道这些。我保证在座的每一个人都能这样。请自己去尝试。只有听闻，你不能明白它，只是记忆而已。如果我们练习，我们可以清楚地看到、知道。这是我们自己的智慧，称作“觉”(Buddho)，这意思是「看到」或「没有执着」。

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?

问：当我们知道真理，清楚知道它之后，能不能保证这智慧不再消失？当我们知道后，是否永远知道，或会消失？

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：它是我们内在的东西。它不会消失。譬如，我们知道我们的眼睛后，我们一直有眼睛。这表示每个人都拥有它，并能对别人教导它。我保证在座每个人练习这方法后，不超过三年都能知道。

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

问：师父能否给大家加持一下？

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：出家人给人们授戒、加持是一种好意，但是，真正的持戒和加持是你自己的觉性。请在座的每人，在任何地方，在家里或办公室，以及任何动作中，训练自己的觉性，这将成为真正的持戒和加持。当你知道、看到、了解自己时，或当你尊重你自己时，真正的持戒和加持就会发生。