献 给 有 情

—— 隆波田的教导

1
中译版序

本书是根据英文版《To One That Feels》翻译而成，而英文版《To One That

Feels》则是由 Bhikkhu Nirodho[澳大利亚]与 Tavivat Puntarigvivat[泰国]
（两人均是隆波田在世时的弟子）根据隆波田的法谈（泰文）译成。

根据本书英文版的书名《To One That Feels》，把其汉译版书名译为《献

给有情》。如果把其汉译版书名译成《献给觉知者》就不符合作者的原意了，因
为英文“Feel”一词不是“觉知”的意思。

本书的汉译初稿是由一位法友进行了初步翻译。笔者阅读该初稿后，发现书
中相当数量的段落只是按照英文字面的意思进行了翻译，没有把隆波田的真实原
意准确、完整地表达出来。因此本书在此初稿的基础上，由笔者、法桥、黎明等
人做了大量深入、细致、全面地审查和修正后，才呈现出目前的面目。

在修正的过程中，我们力求做到最大限度地忠实于其原意，对于某些不易理
解或容易造成误解之处，做了注释或者添加了内容。注释的内容放在符号【】之
内，添加的内容放在符号『』之内。

如果您对本书有任何指正，请联系我们。邮箱：lbtdzc@163.com。

岩松

2014.12.20

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目录

中译版序.....................................................................................................................2
引言.............................................................................................................................4
序.................................................................................................................................5
原序.............................................................................................................................7
Chapter One It Rains Hard on A Covered Thing..................................................... 8
第一章 在遮蔽的东西上雨显得更猛烈...................................................................8
Chapter Two So Open up the Covered Thing........................................................ 22
第二章 请敞开遮蔽的事物.....................................................................................22
Chapter Three Then It Will not Rain Hard on That............................................... 35
第三章 然后就不会下那么大的雨了.....................................................................35
Chapter Four Visiable Here and Now.................................................................. 51
第四章 当下可见.....................................................................................................51
Chapter Five To be Experienced by the Knowing................................................. 72
第五章 透过觉知来体验.........................................................................................72
Chapter Six The Object of the Practice..................................................................77
第六章 练习的次第.................................................................................................77
Chapter Senven But That is not Obtained Simply by Wishing............................85
第七章 不能简单地由期望而得到.........................................................................85

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 引言

The bowl that floats against the current

The story is told as follows. After Siddhartha had eaten the bowlful of food
offered by Sujata, he stood by the river's edge and made the following vow: "If l am to
be liberated from all harmful and deceptive mental things and to become fully
Awakened, may this bowl float back against the current." When he placed the bowl in
the river, it floated against the current, all the way back to the origin of the flow of
water.

逆流而上的碗

故事是这样的：悉达多(Siddhartha)吃完了苏伽塔(Sujata)供养的满满一碗食
物后，站在河沿上，许下了如下誓愿：“如果我能够从有害的、虚妄的精神世界
中解脱出来并完全觉悟，那就让这只碗逆流而上。”他把碗放在河里，碗逆着河
流，一直漂到了水的源头。

【注：故事中的河流寓意为念流，这只碗则寓意为觉性。当觉性非常强大时，
它将会逆念流而上，直到念流的源头——无明】

4
序

FOREWORD

Luangpor Teean (CE 1911 - 1988) was one of the most remarkable teachers of
Buddhist practice to appear in Asia in modern times. His teaching issued very directly
from his own experience, intensely personal and original, and in translating the talks
collected here from Thai into English we have attempted to achieve the highest fidelity to
the original, preserving the talks’ style, rhythms, verve and profundity, together with their
occasional peculiarities of expression.

隆波田(Luangpor Teean, 1911–1988)是当代亚洲一位卓越不凡的强调实修实

证的佛法导师。他的开示直接来源于他自己亲身的、独特的体验。本书所集录的
隆波田的法谈原为泰文，在将其翻译成英语的过程中，我们试图最大限度地忠实
于其原意，最大限度地保留法谈的风格、节奏、神韵、深度，以及以及间或出现
的具有个人特色的表达方式。

Our overriding concern to present as far as possible an exact English equivalent of

Luangpor Teean’s Thai talks has resulted in a text liberally sprinkled with technical terms.
With the exceptions of the Thai words roop, nahm and phra, all the technical terms are
given in their Pali forms, and each is translated (in parenthesis) at least once in every

5
chapter (except the final chapter). A glossary of Pali terms has been provided to further
facilitate the work of understanding.
我们最大的担忧是能否将隆波田的泰语法谈准确地译为英语。因此，我们在
书中保留了许多专用术语。除了泰语词汇 roop（身）、nahm（心）、phra（出家
人）外，所有的专用术语都有其相应的巴利语形式，并均在每章中至少翻译（括
号内）一次（除最后一章）。为了便于理解，我们还编辑了一个巴利语词汇表【略，
详见英文版】。

致谢【略，详见英文版】

Bhikkhu Nirodho Tavivat Puntarigvivat

Thailand Bristol, Pennsylvania
泰国 布里斯托尔, 宾夕法尼亚

佛历 2536 年 7 月 (1997 年)

6
原序

ORIGINAL PREFACE

This book is not concerned with words, but with the practice at yourself: the fruit
that is received, you receive it at yourself. This method is therefore the most direct and
easiest. It is to watch the mind at the moment it thinks, to know the deception in the actual
moment, and to resolve it there. It isn’t that knowing the thought we evaluate it, because
doing so is delusion (anger and greed as well). When we can cut here, there is
sati-samādhi-paññā complete at this moment.

本书的主题不是文字，而是你自己的修行：法是自证自知的。这是最直接，
也是最简单的方法。就是当念头生起时，看见它，当下就识破它，并且在生起处
解决它。这并不是要知道念头并对它加以评价，因为那样做的话还是无明（也是
瞋和贪）。只要我们能够在此处斩断念头，当下就是圆满的觉、定、慧
（sati-samādhi-paññā）。

Practitioners who tried the practice, both Thai and non-Thai, especially Singaporeans,
have given donations towards the printing of this book, which is being published for those
who have never tried the practice. The practice described in this book is of such value to
be priceless, just as the life of humans has no price and cannot be bought or sold.

实践过这个方法的人，包括泰国人和外国人，尤其是新加坡人，为那些从未
尝试过这种方法的人捐款出版了这本书。由于这本书中所记载的方法如同人的生
命一样乃是无价之宝，因而本书是不可以买卖的。

隆波田

1984 年 2 月 1 日

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Chapter One It Rains Hard on A Covered Thing

第一章 在遮蔽的东西上雨显得更猛烈
IT RAINS HARD ON A COVERED THING
IT RAINS NOT HARD ON AN OPEN THING
在遮蔽的东西上雨显得更猛烈
在敞开的东西上雨显得并不大

Today we shall talk about how to end dukkha (suffering) according to Buddhism.
The Buddha taught that each of us could come to the very important point of the cessation
of dukkha. So I shall talk about a simple and direct method of practice according to my
own experience. I can assure you that this method can really release you from dukkha.

今天，我们要谈谈如何遵循佛法来灭苦（dukkha）。佛陀教导我们，每一个
人都可以到达一种非常重要的境界，那就是苦的止息。因此，我将根据自己的亲
身体验来谈谈一种简单而直接的修行方法。我可以向你们保证，这种方法真的可
以让你们从苦中解脱出来。

When we talk about a method to end dukkha, the words are one thing and the
practice is quite another. The method of practice is a method of developing sati
(awareness) in all positions: standing, walking, sitting and lying. This practice has
frequently been called satipaṭṭhāna (the grounds of awareness), but whatever you call it
the point is to be aware of yourself. If you are aware of yourself, then moha (delusion)
will disappear. You should develop awareness of yourself by being aware of all your
bodily movements, such as turning your hands, raising and lowering your forearms,
walking forward and back, turning and nodding your head, blinking your eyes, opening
your mouth, inhaling, exhaling, swallowing saliva, and so on. You must be aware of all of
these movements, and this awareness is called sati. When you have awareness of
yourself, the unawareness, which is called moha, or delusion, will disappear.

当我们谈论灭苦的方法时，语言是一回事，修行又是另外一回事。这种修行
方法就是在行、住、坐、卧等一切身体姿势中培养觉性（sati）。这种练习常常被
称为念处（satipaṭṭhāna, 觉知的所缘）。但是不论你如何称呼它，关键在于觉知
8
你自己。假如你能够觉知自己，无明（moha）就会消失。你们应当通过觉知自
己身体的所有动作来培养自己的觉性，比如翻掌、举起或放下手臂、往返行走、
转头与点头、眨眼、张口、吸气、呼气、吞口水等等。你们必须觉知所有这些动
作，这种觉知就称为觉性。当你有觉性时，无明就会消失。

To be aware of the movements of the body is to develop sati. You should try to
develop this awareness in every movement. When you are fully aware of yourself,
there arises a certain kind of paññā (knowing) in the mind that knows reality as it is.
To see yourself as you are, to see Dhamma (actuality; the way things are; the truth of
nature, of existence). To see Dhamma isn’t to see deities, hell or heaven, but to see
oneself turning the hands, raising and lowering the forearms, walking forwards and back,
turning and nodding the head, blinking the eyes, opening the mouth, inhaling, exhaling,
swallowing saliva, and so on. This is roop-nahm. Roop is body, nahm is mind. Body
and mind are dependent upon each other. What we can see is roop, and the mind
that thinks is nahm. When we know roop-nahm, we know reality as it is. When you
see with the eyes, you should be aware of it. When you see with the mind, you should
also be aware of it.

觉知身体的动作是为了培养觉性。你们应当试着在每一个肢体动作当中培养
觉性。一旦你能持续地觉知自己，心中就会生起能够如实了知实相的智慧
（paññā）。如实看见自己，就是看见法（Dhamma，实相，事物的本来面目，
自然或者万物的真相）。看见法并不是看见神祇、天堂或地狱，而是看见自己翻
掌、举起或放下手臂、往返行走、转头与点头、眨眼、张口、吸气、呼气、吞口
水等等。这是“色─名”（roop-nahm）。色是身，名是心。身和心相互依存。我们
所看得见的是色，会思考的心则是名。当我们知道名色时，我们就会了知实相。
当你用眼睛看时，你应当觉知；当你用心眼看时，你也应当觉知。

Dhamma is yourself, everyone is Dhamma, whether male or female, Thai, Chinese,

or Westerner, each is Dhamma. The practice is with us, and the Teaching of the Buddha
can really lead us to the extinguishing of dukkha. Individuals are Dhamma, Dhamma is
the individual. When we know Dhamma, we will understand that everything is not as we
think it is. Everything is sammuti (supposition). This is the paññā that arises so that the
real Teaching of the Buddha can be realized. Whether the Buddha existed or not,
Dhamma is there. When you really see this you will be beyond your superstitions, once
you know that Dhamma is yourself; it is you that lead your own life, not anything else.
This is the beginning of the end of dukkha.

法就是你自己，每个人都是法，不论是男人、女人，还是泰国人、中国人或
西方人。我们随时都可以修行。佛陀的教法真的能够引导我们达到苦的止息。每
个人是法，法是每个人。当我们明了法时，我们就会明白一切事物并非如我们所

9
想的那样。每种事物都是假名（sammuti）。当智慧生起时，佛陀的教法才能被
真正地认识。无论佛陀是否曾经驻世，法都一直存在着。一旦你如实地知道这一
点，你就会超越种种迷信。你知道法就是你自己，是你在主导自己的生命，而非
任何其它事物。这就是灭苦的开始。

Next we try to develop sati in all our movements in daily life. For example, when we
make a fist or open it, we are aware of it. And when we are aware of all our movements,
then not knowing, or moha, disappears by itself. When there is awareness of our self,
there is no delusion. It is like pouring water into a glass. As we pour the water in, it
displaces the air; and when we have filled the glass with water, all the air has gone. If we
then pour the water out, air instantly goes back into the glass. Just so when there is moha,
sati and paññā cannot enter. But when we practice the developing of sati, doing
awareness of ourselves, this awareness displaces moha. When there is sati, moha cannot
arise. Actually there is no dosa - moha - lobha (anger - delusion - greed). Why not? As
you are listening to me talking, how is your mind? Your listening mind is natural, and free
from dosa - moha - lobha.

接下来我们试着在日常生活的所有身体动作中培养觉性。例如，当我们握拳
或放开拳头时，我们觉知它。一旦我们能够觉知所有的动作，不知道或者无明就
会自己消失。当我们觉知自己时，就不会有无明。就像把水倒入玻璃杯中一般。
当我们把水倒进去时，水会取代杯中的空气；当玻璃杯装满水时，杯中的空气就
完全没有了。倘若我们将水倒出来，空气就会立刻充满玻璃杯。同样的道理，只
要有无明，觉性和智慧就无法生起。一旦我们练习培养觉性，觉知自己，觉知就
会取代无明。只要有觉性，无明就不会生起。实际上并没有贪、瞋、痴（dosa - moha
– lobha）。为什么？当你们听我说话的时候，你们的心是什么样的状态？你们聆
听的心是自然的，没有贪（lobha）、瞋（dosa）、痴（moha）。

Now we come to know sāsana ("religion"), Buddhasāsana ("Buddhism"), pāpa

("sin"), and puñña ("merit"). Pāpa is stupidity, puñña is cleverness or knowingness: when
you know, you can relinquish. Sāsana is the individual, and Buddhasāsana is the
satipaññā (awareness-knowing) that enters and knows the mind. The word
"Buddha" means one that knows. In developing sati in all our movements we develop
total awareness in the whole body. When thought arises we see it, know it and understand
it. But in the case of common people, they are part of that thought, so they cannot see the
thought. Suppose that we are in a mosquito net, which is inside a room of a house. We
must first come out of the room and the house to see that we were also inside them.
Thought is the same. We cannot see it if we a part of it. We must come out of it in order to
10
see it clearly. When we see it, thought stops.

现在我们来了解什么是宗教（sāsana）、佛教（Buddhasāsana）、恶（pāpa)
以及善（puñña）。恶是愚痴，善则是智慧，觉知的智慧：当你知道（法），你
就能够舍弃执着了。宗教是个人，而佛教是观智（satipaññā）【注：因为培养觉
性而生起的智慧】，它能够深入并了解心的本质。“佛陀”是指知道自己的人。
通过觉知所有的动作来培养觉性，我们就会在整个身体中培养出圆满的觉性。当
念头生起时，我们看见它、知道它、了解它。但就一般人而言，因为他们是念头
的一部分，所以他们无法看见念头。假设我们处在某栋房子某个房间的蚊帐里面，
我们必须先从蚊帐里面、房间里面、房子里面走到它们的外面，才能明白我们原
先在它们里面。念头也一样。假如我们是念头的一部分，我们就不能看见它。若
要清楚地看见它，我们必须从念头里走出来。当我们看见念头，念头就会停止。

It is just like bringing a cat into our house to get rid of the rats that are disturbing us.
Cats and rats are enemies by nature. At first the cat may be very small and very weak,
while the rats are large and full of energy. So if the cat pounces on a rat, it is dragged
along as the rat runs away, and, after holding on for a while, it must let go. We cannot
blame the cat, but we must feed it. We feed the cat often, and soon it is very energetic and
very strong. Then, when the rats come, the cat can get them. When the rats are caught
they die of shock at once, before the cat eats them. Thought is the same. If we develop
sati, then when thought arises we become aware of it, and it stops. The thought does
not continue, because we are aware of it. It disappears because we have sati, samādhi
(setting up the mind; steadiness of mind) and paññā all together at that moment. Sati,
or awareness, means to be alert like a cat watching for rats. When thought arises we do
not have to be a part of it. It will arise and disappear by itself. When there is sati, there is
no moha. When there is no moha there is no dosa - moha - lobha. This is called
nahm-roop; nahm thinks, and we know the deception, we know it in time, we know the
protection, we know the cure: just this is sati.

这就好像在家里养一只猫来驱赶扰乱我们的老鼠。就天性而言，猫和老鼠互
为敌人。刚开始的时候猫可能非常弱小，而老鼠又大又有力量。此时如果猫扑向
老鼠，它就会被老鼠拖着跑。追了一阵子之后，猫就不得不放老鼠逃走。我们不
能责怪猫，不过我们必须喂养它。只要我们常常喂猫，很快它就会变得非常强壮
而有力量。当老鼠出现的时候，猫就能够逮住它们。老鼠被抓到之后，会在猫吃
掉它们之前因为惊吓而立刻死亡。念头也是一样。倘若我们能够培养觉性，那么
念头生起的时候我们会觉知到它，念头就会因此停止。因为我们看见了它，念头
就不会持续不停。因为我们在念头生起的那一刻具足觉性、定力（samādhi,稳固
的心）与智慧，所以它会消失。觉性意味着像猫盯着老鼠那样保持警觉。当念头
生起的时候，我们没有成为它的一部分。它们会自行产生，也会自行消失。只要

11
有觉性就不会有无明。只要没有无明，就不会有贪瞋痴。这称为名色。心会思考，
而我们则会知道念头的虚妄，我们及时地知道，知道如何保护自己，知道对治的
方法：这就是觉性。

Sīla ("keeping moral precepts") is normality. Sīla is the result of a normal mind. This
is the same as sati - samādhi - paññā. The method to develop the total awareness that
can end dukkha, as I understand it, and as I believe the Buddha taught, is to practice
in our daily life. So we need not sit cross-legged with eyes closed. If we sit like that we
cannot work. If a thief comes, he will succeed in robbing us, so we should open our eyes,
and then we can work at any kind of work and all the time we can practice the developing
of sati. Whether we are students, teachers, parents, sons, daughters, policemen, soldiers or
government officials, all of us can fulfill our responsibilities while practicing developing
sati. Everybody can do their duty practicing developing sati. How? Since we do not
sit with eyes closed, we can go on with our duties and see our mind at the same time.

戒（Sīla, 遵守道德戒律）就是平常心（normality）。戒是平常心的结果。觉、
定、慧也是如此。培养能导致苦灭的圆满觉性的方法就是在日常生活中用功练习。
这是我体悟的，我相信这也是佛陀所教导的。因此，我们无须闭上双眼盘腿而坐。
如果我们那样子坐着，就无法工作。假如小偷闯了进来，他就会偷走我们的财物，
所以我们应当睁开双眼。如此一来我们就能从事任何工作并随时都可以培养觉
性。不论是作为学生、老师、父母、儿子、女儿、警察、军人还是政府官员，我
们全都可以在培养觉性的同时履行职责。每个人都可以在履行责任的时候培养觉
性。怎么做到的呢？因为我们并不是闭上眼睛坐着，所以，我们可以在履行职责
的时候同时观照我们的心。

The mind has no real self. As soon as it thinks, we see it, we know it, we understand
it. To develop sati is to shake the knowing element of a person. Everybody has the reality
in their own mind, but if we cannot see it we do not understand it, but it is still there. Now
if we look we see it. When we see like this, it is called seeing Dhamma. Seeing this kind
of Dhamma can get rid of dosa - moha - lobha.

心中并不存在一个真实的“我”。只要心一思考，我们就看见它，知道它，
了解它。培养觉性就是唤醒一个人觉知『身心现象』的本能。实相就在每一个人
的心中。如果我们不能看见，我们就不会了解，但它依然存在在那儿。如果我们
去看，就会看见。当我们如此看『到实相』，这就称为见法。见到这种法可以断
除贪瞋痴。

12
 Magga (“the noble path”) is the way of practice leading to the cessation of dukkha.
The way of practice is to be aware of thought. Our body works according to our duties
and responsibilities, but our mind must see thought. Dukkha arises and, because we do not
see it, it conquers and enslaves us, it sits on our head and slaps our face, but if we can see
it, know it and understand it, then it cannot defeat us. Dukkha is like a leech that attaches
itself to us and sucks our blood. If we try to pull it off it is stubborn, it resists, and we hurt
ourselves more. But if we are clever we simply use water mixed with tobacco leaf and
lime, and squeeze the water onto the leech. The leech is afraid, and drops off by itself. So
we don’t have to tear it out, or to force it, in order to get rid of it. This is the same. Those
who don’t know try to stop dosa - moha - lobha, they try to fight and suppress it, but
one that knows just has sati to watch the mind and see thought.

圣道（Magga）就是练习能够导致苦灭的方法。这个方法就是觉知念头。我
们的身体依我们的职责而工作，但我们的心必须观照念头。苦生起了，它征服并
奴役我们，它坐在我们头上并掴我们的脸，原因就是我们无法看见它；不过，如
果我们能够看见它、知道它并了解它，它就无法击败我们。苦就像水蛭，它贴在
我们身上吮吸我们的血。倘若我们试图把它扯下来，它会顽强抵抗，使我们越发
地伤害到自己。但是，如果我们聪明的话，我们只要用水混合烟叶和石灰，再将
这些水挤到水蛭身上，它就会自己从我们身上掉下来。因此，我们不必为了把它
拿掉而将它硬扯下来。同样的道理，不知道【注：不懂善巧】的人如果想断除贪、
嗔、痴，他们会与它扭打，会压制它，但知道【注：懂得善巧】的人就只要带着
觉性去观照心、去看念头就好了。

It is like turning on an electric lamp. A person who does not know about electricity
will try at the bulb instead of the switch, so the lamp does not light. But someone that
knows about electricity knows how to use the switch, and the lamp lights up. Dosa -
moha - lobha is like an electric lamp, the thought is like the switch. The thought is the
cause of this derangement. If we want to eliminate the derangement, we come to the
thought. When we have sati watching thought, dosa - moha - lobha cannot arise. Actually,
there is no moha, no lobha and no dosa. We touch the switch here in order to have light
there. We develop sati here in order to end all dukkha. Dukkha arises from moha. When
we have sati there is no moha and so no dukkha. When we move our hands we feel,
and the awareness of this feeling is sati and when we have sati we are separate from
thought and can see thought.

这也和打开电灯类似。不懂电的人会去摸灯泡而不知道打开开关，所以灯不
会亮。但是懂电的人就会使用开关，所以能使灯亮起来。贪瞋痴就像电灯，而念
13
头就像开关。念头是内心混乱的根源。如果我们想消除混乱，就要从念头下手。
当我们以觉性观照念头时，贪瞋痴就无法生起。其实并没有贪瞋痴。我们按下这
里的开关是为了照亮那边。我们培养觉性是为了灭苦。苦是因无明而生起的。有
觉性时就没有无明，所以也就没有苦。当我们移动手部时我们能觉知到，这种觉
知就是觉性，当我们有觉性时我们会与念头分离而看见念头。

You should not pay so much attention to the movement, but use sati to watch
conceptual thought. Just passively see the thought; do not "stare" at it. When
thought arises, let it pass away. Actually there is no moha. Moha arises when we are not
aware. It is like when we build a new house, there are no rats, but when we fill the house
with things the rats come. Sometimes, when people criticize or blame us, we feel
disappointment; in this practice, awareness of the disappointment will arise at the same
time, like the cat catching a rat. When we can maintain our mind in this way, dosa - moha
- lobha cannot arise. When thought, suffering, or confusion arise, do not try to stop it,
but observe it, and we will understand its nature. As soon as thought arises, sweep it
away immediately and come to be with the awareness: thoughts, suffering, confused mind,
they will go by themselves.

你们不要将注意力专注在动作上，但要带着觉性观照那些概念性的念头。
【注：透过肢体的动作来唤醒觉性，从而看见念头】不要“盯”着它，只是被动地
【注：自然地】看念头即可。当念头生起，就让它自然地消失。其实并没有无明。
当我们没有觉性的时候，无明才会生起。就好像我们刚盖好一栋新房子时不会有
老鼠，可是等到我们在房子里添置家具等物品后，老鼠就来了。有时人们批评或
指责我们，我们会感到失望、沮丧。但是练习这种方法，觉知和失望会同时生起，
就好像猫抓住老鼠。只要我们能以这种方式照看我们的心，贪瞋痴就不会生起。
当念头、苦、迷惑生起的时候，不要试图阻止它们，但要观察它们，如此一来我
们就会了解它们的本质。念头一生起就立刻扫除它，并保持觉知──念头、苦以
及迷惑的心将会自行消失。

Any time that thought arises we know it, even while sleeping. When we move our
body while sleeping we also know it. This is because our awareness is complete. When
we see thought all the time, no matter what it thinks, we conquer it every time. Those
that can see thought are near the current to nibbāna (extinction of dukkha). Then we
will come to a point where something inside will arise suddenly. If the thought is quick,
paññā will also be quick. If the thought or emotion is very deep, paññā will also be deep.
And if these two things are equally deep and collide, then there is the sudden breaking-out
of a state that is latent in everybody. With this occurrence the eyes, ears, nose, tongue,
14
body and mind are detached from sights, sounds, smells, tastes, touches, and mental
objects. It is like uncoupling the drive mechanism of car. When the parts become
independent of each other, the car, although it still exists, can no longer be driven.

无论任何时候，当念头生起时，我们知道，即使是在睡觉的时候。睡觉时移
动身体我们也会知道。这是因为我们有圆满的觉知。当我们能够随时看见念头，
不论是什么样的念头，我们每次都能战胜它们。能够看见念头的人便趋向于涅盘
（nibbāna，苦的止息）。之后我们将会到达某种境界，某种内在事件将会突然生
起。如果念头很迅速，智慧也会很迅速。如果念头或情感很微细，智慧也会很微
细。假使两者同样深沉而互相碰撞【注：指当心看见到念头时】，那么一种潜藏
于每个人之中的状态就会突然出现。此时眼、耳、鼻、舌、身、意会脱离色、声、
香、味、触、法。就好像拆开汽车的驱动装置一样，因为零件已经彼此分离了，
虽然车子还在，却已无法再被开动。

When this state occurs we do not die. We can still work according to our duties. We
can eat, drink and sleep. But now, by the law of nature everything is void, and this is the
unchangeable law. Suppose there is a rope drawn tightly between two posts, and we cut it
in the middle, so that the rope falls apart. If we want to tie it together again, we cannot. If
we untie it from a post to tie it in the middle, then we cannot tie it to the post again. This
is like the six senses of one that realizes their original nature. When their eyes make
contact with an object there is no attachment, just as a screw that is stripped, without
threads, cannot become attached.

这种境界出现的时候我们并不会死亡。我们还是能按照自己的责任工作。我
们还是能吃、能喝、能睡。但依照不可改变的自然的法则，现在已是对任何事物
不再执着。假设有一条绳子紧紧地绑在两根柱子之间，我们从中间把它剪断，绳
子就会断落。要想再将它在中间绑到一起是办不到的。如果从一个柱子上解下绳
子，将它在中间打好结，我们就无法将它的另一端绑回到柱子上。这就像体证六
根本性的人，他们的眼睛接触到所缘时没有执着，就像一支磨损的螺丝，因为没
有螺纹，所以无法再粘着。其它五根也一样。

All of the Buddha’s Teaching aims to put an end to dukkha. If we do not understand
this we will be in doubt about his Teaching, and speculation about rebirth, heaven, hell,
and so on, speculation that should be ignored, will plague our mind. The Teaching of
Buddha is timeless, and is not limited by language, race, nationality, or religion.
According to the Satipaṭṭhāna-sutta, if you practice satipaṭṭhāna continuously, like a
chain - that is, to develop sati at all moments - then arahatta (extinction of dukkha), or the
15
attainment of the anāgāmī ("non-returner"), can be expected within seven years, or in as
short a time as seven month or even seven days. If you develop sati according to the
method I have explained, and have sati continuously like a chain, then in at most three
years dukkha will be diminished by sixty percent, and in some cases completely
eliminated. Some may achieve this in as little as one year or even ninety days. There is no
gladness or sorrow, contentment or discontent. This way to the cessation of dukkha is
an easy way. It is difficult because we do not really know. Therefore we have doubt
and lack of confidence.

佛陀所有的教导都指向一个目标：灭苦。如果不明白这一点，我们就会怀疑
他的教导，就会陷入对轮回、天堂、地狱等名相的思索中。这些思索都是没有益
处的，它们会迷惑我们的心。佛陀的教法超越时空，不受语言、种族、国家或宗
教之藩篱所限制。根据《大念处经》（Satipaṭṭhāna-sutta）的记载，假使你能够
像链条一般持续不断地修习四念处（也就是随时培养觉性），那么七年甚至短短
七个月或七天之内，你将可望证得阿罗汉果（arahatta，无苦者）或阿那含果
（anāgāmī，不还者）。假如你能够依照我所说的方法培养觉性，并如同链子般
持续不断地保持觉性，那么最多三年，苦就会减少百分之六十，甚至完全消除。
有些人可能会在一年甚至九十天内获得这样的成果。不会有喜悦或悲伤，也不会
有满足或不满足。这条通往灭苦的路是一条简单的路。它之所以困难是因为我们
没有真正地知道，我们才会有疑惑而缺乏信心。

When we are confident in every step of practice, it is not so difficult. You can
practice it anywhere, but you should really know the practice. If you can assure yourself,
then you have a refuge in yourself. Religion means this refuge. If you study books for
many years, it will still be theory. But if you really practice, it will not take you so long,
and you will know it much better than the theorists. In the Pali texts there are two
important mental capacities: the first is sati, calling to mind, and the second
sampajañña, awareness of oneself. When you are aware of the movements of your
hand, you have both sati and sampajañña. The fruit from doing this is very great: it
is incalculable. You cannot buy non-suffering, but must practice by yourself, until it
arises by itself, because it is already there.

只要我们对修行的每一步都有信心，就不会有困难。你可以在任何地方修行，
但是你必须掌握正确的练习方法。倘若你能确信知道自己，那你就是自己的皈依
处。宗教就意味着皈依处。即使你钻研书本多年，那也只是理论罢了。但假若你
能真正地实践，不用多长时间，你会比理论家知道得更多、更深刻。巴利文经典
中 记 载 了 两 种 重 要 的 心 的 品 质 ： 第 一 种 是 正 念 （ sati ） ， 第 二 种 是 正 知
16
（sampajañña），也就是觉知自己。当你觉知你的手部动作时，你就同时具足
正念和正知。这种修行的成就是巨大的，是无法估量的。“不苦”是金钱买不到的，
你必须亲自练习，直到“不苦”自动生起，因为它本已存在。

Making merit and keeping precepts are like unhusked rice, which is inedible, but
useful because we can use it to grow next year’s crop. Making ourself calm is like husked
but uncooked rice, and is still inedible. There are two kinds of calmness. The first is
samatha (concentration; one pointedness) calmness, the second vipassanā (seeing the true
nature of personal existence) calmness. In doing samatha meditation you must sit still,
close your eyes, and watch your inhalations and exhalations. When the breathing becomes
very subtle, sometimes you are not conscious of the breath, and you feel very calm; but
the dosa - moha - lobha cannot be eliminated, because there is still not-knowing, and you
are not aware of thought. But vipassanā meditation can get rid of dosa - moha - lobha,
and this kind of calmness can be experienced anywhere and at any time. So we do not
have to sit with eyes and ears closed. Our eyes can see, our ears can listen, but when
thought arises we see it. This kind of calmness is latent in everybody.

做功德与持戒就像未去壳的稻谷，不能吃，但很有用，因为我们可以用它们
来播种，然后于来年收获。使自己平静就像已去壳但尚未煮熟的稻米，还是不能
吃。有两种平静：第一种是奢摩它（samatha，专注，制心一处）的宁静，第二
种是毗婆舍那（vipassanā，如实观照身心的实相）的宁静。修习奢摩它时，你必
须闭上双眼静静坐着，并注意自己的入息出息。当呼吸变得非常细微时，有时会
感觉不到呼吸，而且会觉得非常平静；但贪瞋痴仍无法消除，因为仍有无明，你
并没有觉知念头。而修毗婆舍那则可以去除贪瞋痴，我们可以在任何时间、任何
地点体验这种平静。所以不一定要闭上眼睛、塞住耳朵地坐着。我们可以用眼睛
看、用耳朵听，念头生起时我们看得见它们。这种平静潜藏于每个人之中。

Our mind is originally clean, illuminated and calm. That which is not clean,
illuminated and calm is not our mind. It is kilesa (defilement). We try to conquer this
kilesa, but in actuality there is no kilesa at all. So how can we conquer it? The only
thing that we can do is just to see original mind clearly, to encounter the thought
clearly. When we see the mind clearly, there is no moha.

我们的心本来就清净、明亮和寂静。不清净、不明亮、不安定的不是我们的
心，而是烦恼（kilesa，染污）。我们试图战胜烦恼，其实并没有什么烦恼，所
以我们怎么能战胜它呢？我们唯一能做的只是清楚地观照原本的心，清楚地看
念头。只要我们能清楚地观照心，就不会有无明。
17
 The word "clean" indicates the mind’s natural state, not stained or covered by
anything. We have satipaññā penetrate into the mind and see it, knowing it to be stable
and unaffected by anything. This is the cleanness of the mind. The illumination of the
mind is like having a bright light that allows us to go in safety wherever we may go. In
this radiance we see our life-mind all the time, every minute, every second, every instant.
This is the illumination of the mind. "Calm" means cessation, the cessation of dosa -
moha - lobha, of all agitation and difficulty; the cessation, too, of seeking any method or
system. We need no longer look for a teacher because we really know, for and by and in
ourself. When we really know the mind, we know it to be clean, illuminated and calm at
all times.

“清净”（clean）这个词是指心没有被污染和遮蔽时的自然状态。当我们以
观智（satipaññā）【注：因为培养觉性而生起的智慧】去洞察心并看清它时，便知
道心原本是稳固的，如如不动的。这就是心清净。这明亮的心就像耀眼的光芒，
能让我们安全地抵达任何地方。沐浴在这样的光芒下，我们每一分、每一秒、每
一剎那都能够看到我们的本心【注：心的本来面目】。这就是心的光芒。“寂静”
则意味着息灭，亦即贪瞋痴的息灭，一切骚动与烦恼的息灭，同时也是对任何法
门或体系的追寻的息灭。我们不再需要寻找老师，因为我们自己真的知道了，于
身心之中自证自知。当我们真正知道心时，我们就会知道它一直都是清净、明亮
和寂静的。

When we know the mind, we know how dukkha arises and how dukkha ceases. We
know thought every time it thinks. We are even aware of our heartbeat. And whatever our
movements are, we know them. We know by watching naturally, without strain or
tension. The knowing is very quick: it is quicker than lightning, quicker than
electricity, quicker than anything. The knowing is the same as paññā, the same as
satipaññā; sati and samādhi and paññā, they are all the same. The paññā really
knows everything. Even when the slightest sound occurs, we know it. The wind touches
our skin, we know it. Thought arising in any manner, we know it. When the thought is
deep, the paññā is also quick. However quickly thought arises, the paññā knows the
thought.

当我们体证了心的本来面目之后，我们就会知道苦如何生起、如何息灭。每
当心思考的时候，我们都会看到它。我们甚至会觉知自己心的跳动。无论肢体如
何移动，我们都能知道。我们能够轻松地、毫无紧张与压力地自然地知道。这样
的知道非常快，不但快过电流和闪电，而且比任何事物都要快。这种知道与智慧
相同，与观智相同；与觉、定、慧也相同，它们都是同一回事的。这种智慧知道
18
一切。即使是最轻微的声音，我们也会知道。风吹拂我们的肌肤，我们知道。任
何一种念头生起，我们也知道。念头深沉的时候，智慧也是迅速的。无论念头如
何迅速地生起，智慧都会知道它们。

This is called paṭiccasamuppāda (dependent co-arising). When there is no avijjā

(not-knowing), the structure that gives rise to dukkha is broken, because the knowing is
there. You may have heard that the Buddha cut his hair just once and it never grew again.
This is a riddle. When hair is cut, it cannot attach itself again. This is analogous to cutting
off avijjā so that it cannot arise again. This is the inviolable law of nature, just like the
rope that, stretched between two posts, cannot be tied once it has been cut. When we see
this point, we know that it is latent within each person. Then why is it so difficult? It is
not difficult, but it is also not easy. It is difficult and it is easy.

这被称为缘起（paṭiccasamuppāda）。没有无明（avijjā）时，产生苦（dukkha）
的环链就断裂了。这是因为有觉性在。你们或许听说过佛陀只剃过一次发，头发
便不再生长了。这是一个谜语。头发一旦被剪掉就无法附着了。这和斩断无明使
它无法再生起很类似。这是不可违反的自然规律，就像紧紧地栓在两根柱子之间
的绳子，一旦被剪断就无法再连接了。体证了这一点，我们就会知道它潜藏于每
个人之中。然而修行为什么这么难？事实上修行并不难，但也并不容易。它既困
难又容易。

There is a saying in northeastern Thailand, "the poor are rich, the rich suffer." Why
suffer? Why poor? The rich are rich in money alone, but poor in not seeing their own
nature. The poor are rich with law of nature. Money cannot bring anybody to this point.
Every person has the same ability to reach this point, because everybody has it. It does
not matter whether we are woman or man, Thai, Chinese or Westerner, and it is not
dependent on religious belief. We all have the same original mind. This is the law of
nature, just as everybody is composed of the same four elements. I can assure you that
each and every person can practice, but you must have a sincere mind.

泰国东北部有句谚语说：“贫穷者富有，富有者受苦。”为什么受苦？为什么
贫穷？因为富有的人只是在金钱上富有，他们却因不能看见自己的本性而贫穷。
贫穷者虽物质财富上贫乏，因能看见自己、懂得这种自然规律而内在富有。金钱
无法将任何人带到这样的境界。每个人都有同样的能力，能够到达这种境界，因
为这种境界人人本具。这与我们是女众还是男众，是泰国人、中国人还是西方人
无关，而且也与宗教信仰无关。我们全都具足相同的本性，这是自然法则，正如
每个人都是由四大所组成。我可以向你们保证，每一个人都能修习，但是你们必
19
须有一颗真诚的心。

I believe the saying that Dhamma existed before the arising of the Buddha. The
Buddha was the first one to discover it. Before the Buddha, Dhamma was concealed. The
Buddha only uncovered Dhamma. This true nature exists in every person. When you
stand up, this nature stands up with you. When you sit, it also sits. When you sleep, it
sleeps along with you. When you go to the toilet, it accompanies you to the toilet. It goes
everywhere with you, so you can practice everywhere. So you should know how to
practice: you should know how to see thought. When you know the source of thought,
this is a very important point. From this point the way will reveal itself.

我相信法在佛陀出世之前就一直存在着。佛陀是法的第一个发现者。在佛陀
之前，法存在着但不为人所知，直到佛陀发现了它。这种真实的本性存在于每一
个人之中。当你站起来时，它随你站起来；当你坐下时，它随你坐下；当你睡觉
时，它随你睡觉；当你上洗手间时，它随你上洗手间。无论你到哪里它都跟随着
你。所以，你可以随时随地练习。你要知道如何练习──你要知道如何看到念头。
看到念头的源头是一个非常重要的起点。正道将从这个起点开始自行展现在你
面前。

When we have the right view and the right path, then certainly we will reach the goal.
In listening to a Dhamma talk, in giving charity, in keeping precepts, in practicing
samatha meditation or even vipassanā meditation, if we do not reach this goal they are
good only in a worldly sense, but not in the real sense. If we do not give charity or keep
precepts or practice meditation, and still reach this point, then everything is done, like the
sky covering the earth: it covers everything. So the eighty-four thousand discourses in the
Tipiṭaka, the Pali Canon, which is the whole Teaching of the Buddha, are included in this
point. If you study the entire Tipiṭaka, you should come to this point. If you finish the
entire Tipiṭaka but have not come to this point, then you still have doubts, and therefore
dukkha.

只要我们具足正见并行正道，一定能达成这一目标。无论听法、布施、持戒、
修习奢摩它还是修习毗婆舍那，假如未能达到此目标，那也只是世间意义上的善
法，并非真正意义上的善法。假若我们没有布施、持戒，也没有禅修，却仍能抵
达此境界，那么我们仍然可以说诸事皆已成办，就像天空笼罩大地──它涵盖了
一切。因此我们可以说，囊括佛陀所有教法的巴利三藏（Tipiṭaka）经典中所说
的八万四千法门都包含在这一目标中。倘若你研习了所有的巴利三藏经典，你应
当能抵达这个目标。但是，假若你研习了全部巴利三藏经典却未达此境界，那么
20
你仍会有疑惑，也仍会有苦。

Now we do not have to learn any Sutta (the discourses of the Buddha), Vinaya (the
code of monastic discipline) or Abhidhamma (the systematic analysis of the teaching
found in the Suttas), which together comprise the Tipiṭaka, but we have to come to an
awareness of this point. When we reach this point, we will know the whole of the Tipiṭaka.
Once the Buddha, walking in front of the forest with a number of monks, grasped some
dried leaves and asked those monks: "The leaves in the forest or the leaves in my hand,
when compared which are more?" The monks answered: "The leaves in the whole forest
are much more than the leaves in your hand, venerable sir." The Buddha then said: "The
Dhamma that I know is great, like the leaves in the whole forest, but the Dhamma
that I teach you is like a handful of leaves." Please understand the meaning: the
Buddha teaches only dukkha and its extinction, nothing else. Studying texts, giving
charity, keeping precepts, practicing samatha meditation or vipassanā meditation
should bring us to this point, otherwise they are useless. When we reach this point,
everything is done.

我们不必学习构成巴利三藏经典的经（Sutta，佛陀的开示集）、律（Vinaya，
僧团的戒律）、论（Abhidhamma，对经教的系统性分析）三藏，但我们必须达
到这一境界。当我们到达这个境界后，自然会明白整个巴利三藏经典。有一次佛
陀和一些比丘走在森林中。他抓起一把落叶，然后问这些比丘：“林中叶与我手
中叶，哪个多？”比丘们回答说：“林中叶远多于您手中叶，世尊。”佛陀于是说：
“我所知法极多，如林中叶。但是，我教给你们的法如掌中叶。”请你们务必了解
其中的意义：佛陀只教导苦和灭苦，别无其它。研究经典、布施、持戒、修习止
观应该能将我们引导至这一目标，否则它们就没有什么用。一旦达此目标，诸事
便皆成办。

21
Chapter Two So Open up the Covered Thing

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.

因为大家在寻找拔除烦扰的方法时都会有疑问，所以今天我要谈谈我教导的
这种方法，并说说我先前所修习的法门。

Formerly, I learned many kinds of kammaṭṭhāna (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 "sammā arahaṃ". 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 ānāpānasati (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.

以前我练习过许多种禅修方法（kammaṭṭhāna），如吸气念“佛”出气念“陀”、
闭眼盘腿静坐等诸如此类的方法。我学习过默念“正觉阿罗汉”。我学习过随呼吸
观腹部的起伏，这也是一种呼气与吸气的方法。后来我练习数息法，这还是呼吸
法的一种。接着我练习安那般那法（ānāpānasati，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，但我并没有生起任
何内观智慧。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

22
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，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，我继续着我的追寻之旅。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, paññā (knowing) arises within myself. Aware of myself, not others, I know
roop (body), I know nahm (mind), I know the action of roop, I know the action of
nahm, 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任何一
点，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（paññā）。
我觉知自己，而非别人。我知道了色（roop，身）和名（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
23
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我们所产生的满足或不满，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，你必须研究自己，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，但这只不过是生起了片刻宁静而
已。当我们能停止寻求，不必到处寻找任何外在的东西时，这才算是真正的宁静。

I continue to do more awareness of myself, paññā rises, and I know dukkhaṃ -

aniccaṃ - anattā (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-paññatti (convention of supposing), paramattha-paññatti (convention of the
touchable), attha-paññatti (the deep meaning of the Dhamma) and ariya-paññatti
(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（dukkhaṃ）、无常（aniccaṃ）、
无我（anattā），也知道了假名（sammuti）。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-paññatti) 、 胜 义 假 名
（paramattha-paññatti）、义假名（attha-paññatti）、圣假名（ariya-paññatti）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 sāsana ("religion"), I know pāpa ("sin"),
I know puñña ("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. Buddhasāsana ("Buddhism") is satipaññā
(awareness-knowing), 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.

24
 在我完全明白了假名之后，我知道了宗教（sāsana）、善(puñña)、恶（pāpa），
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
人之中的观智（satipaññā,修慧），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 pāpa. Pāpa is when one doesn’t know oneself. The
most pāpa in the world is any person who doesn’t know her- or himself. Puñña is
somebody that is self-aware. If you are aware of yourself you are one that has puñña,
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.

现在我要谈一谈恶（pāpa）。恶就是不知道自己。世间最大的恶就是不知道
自己。善（Puñña），就是知道自己。假如你能觉知自己，你就是一个善（有功
德的）人，是一个有能力使自己成为圣人（ariyapuggala）的人。知道自己并不
是说知道自己是男是女，是张先生还是李先生，而是时时刻刻有觉性。不论身体
做什么、心里想什么，我们都知道。

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,
paññā 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
会领悟贪瞋痴的根源，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，那一刻我们没有觉知自己，我们忘了自己。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，但却又不懂什么是苦──因此才会寻找宁静。

25
 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，仅仅依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。体证了
这一点，我就敢保证每个人都可以拥有这样的宁静。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，
你都可以了解自己，因为每个人都拥有身和心。现在你们坐在这里听我讲法时，
每个人的心都像这样。我们的心本自清净、明亮、宁静。不过，当人们说心本自
清净、明亮、宁静时，他只是人云亦云而已，并没有真正明白它。当我们真正看
见它时，我们就能保证它存在于每一个人之内。任何人只要正确地练习，就一定
会领悟、看见并拥有它。

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.

当我们体悟并看见它时，我们就敢保证这个方法适用于所有社会阶层和任何
年龄的人。百万富豪可以练习，身无分文的穷人也可以练习；受过教育而拥有很
多学位的人可以练习，不识字的人也可以练习。这一点我真的可以保证，只不过
我们必须掌握正确的方法，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
26
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，理解了，并实际练习了，你将会体证。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他人的人也是一样──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。其实太阳本身一直是明亮的。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“本心”的源头而迷路时【注：迷失在妄念中】，
我们不知道佛在哪里，不知道佛教在哪里，也不知道宁静在哪里。不知道本心，
我们便会寻找老师，这是对那些没有智慧的人而言的。

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 paññā 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寻找佛陀，你不必做太多的事情，你只须看到自己生
命的源头即可。当念头生起时，不要进入念头，而要当即截断它并从中跳出来。
27
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，觉性或者智慧会立刻知道，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
再和我们反抗了。贪瞋痴也一样。一旦到达这样的境界，佛陀就会在自身之内生
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. Paññā 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 - samādhi - paññā (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.

佛陀就是本自清净、明亮、宁静的心。我们不会二十四小时都在生气，二十
四小时都有贪念，但唯独无明，我们不知道自己处在无明当中。一旦到达这样的
境界，我们所知道的会越来越多。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。当水满到瓶口，就再也装不进去了。“觉─定─慧”也
是如此。这可以称作佛教的宁静，也可以称作基督教的宁静，我们可以随意称呼
它。

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.

真理存在于每个人之中。任何人只要体证这一点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，只要知道修行的
方法，当修行达到终点时，苦会自然地减少。就好像水蛭吸附在皮肤上，我们不
必将它强扯下来，只要将少许的石灰和烟叶混合在水中，再将它挤到水蛭身上，
它就会自己掉下来。一旦体证这一点，我们就不会有疑惑，也不再需要寻找任何
老师，我们将会明白这就是苦的止息。
28
 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 being
caught in its movement, to watch thought 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.

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。他们从来没有看过自己的生命、自己
的心。这就是无明。免于痛苦以及免于神经兮兮的方式，就是看清自己的心，不
要陷入它的变化当中，看念头而不要试图对它做任何事情，就只是简单地看见
它，并放下它。

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.

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
见心的能力也会增长。如果只练习守戒或静坐，仍然还不够安全。这就好像在一
个黑暗的洞穴里点一支蜡烛，黑暗虽少了一点，但我们仍在黑暗中。当烛光一灭，

29
黑暗又立刻笼罩了一切。我们要在任何时刻、任何动作中都保持觉性，就像从洞
穴走到外面【注：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源头时，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，因为我们只是知道它，事情尚未完成。我们只是知道、看到
念头，只是看到念头的源头，但有时我们仍会迷失『本心』。譬如也许每天我们
只知道十次，但不知道的情况则有更多次，因此，并未到达终点。但是，看到念
头的源头是摧毁无明的开始。

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，是否在某一时刻有怀疑生起，以及是否出现过
任何迹象使您之后不再怀疑是否还有无明了？

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 right. 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.

30
 答：有迹象，但不是在色身。这迹象是你看清你自己，并且你没有无明了。
就如同一个倒扣着的碗被翻正了过来，或像一个遮藏的东西被掀去了遮盖。只有
到达这一点，你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，却从未“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；在念头中我们
会有无明，而后贪瞋痴会在这一刻生起。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，心与念头分开了。念头就像水蛭。当我们
知道念头，就像把水蛭从皮肤拉开。但是当我们真正看念头时，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，如果我们真的体证了，
就不用听别人的。此刻大家坐在这儿，没有贪心和瞋心，只有无明，因为我们还
没看到自己的生命。当我们时时看清、领悟了自己的生命，贪瞋痴就无法生起了。
于是我们的内心是清净的，生命没有污染；别人看不出来，因为没有外在的迹象，
但我们自己知道并且看到。

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。果真如此，
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？

31
 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：不要关注下一个念头。只是看念头，念头自己就会停止。不要注意念头
由何处来。当我们看见它，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 satipaññā 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，无论我们怎么表达，事实上并
不能找到一个（固定不变的）“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：听了师父的开示，我感觉念头及喜忧等情绪是外在的东西。像米饭和咖
哩，我们可以用它们、吃它们、看到它们。可是念头和情绪生起时，我们却看不
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 avijjā
(not-knowing), the knowledge of a person who has no paññā. But with the
knowledge of one that has paññā, to know and to see can be separated. It is vijjā
(knowing) or paññā. Paññā and vijjā will separate thought apart, and that is the end
32
of dukkha. So one that has paññā 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：看到念头是一回事，知道念头是另一回事。当我们看念头，心就与念头
分开了。当我们知道念头，我们仍会执着于念头。因此，知道念头，仍是属于无
明（avijjā）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”与“看到”是不同的，他有“明”（vijjā）或“智慧”（paññā）。“明”
和“智慧”能将【心和】念头分开，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做到这一点。请自己去尝试。只靠听闻你无法明白，它只是
一种记忆而已。如果我们练习，我们将会清楚地看到，真正地知道。这是我们自
己的智慧，称作“觉”（Buddho），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：当我们体证真理，清楚地领悟它之后，能不能保证这智慧不再消失？当
我们知道后，是否永远知道，它会消失吗？

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
33
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、加持是一种善法，但真正的持戒和加持是保持觉性
并知道自己。请在座的每个人，不论在哪里都要保持觉性，觉知自己的肢体动作，
这将成为真正的持戒和加持。当你知道、看到、了解自己时，当你尊敬自己时，
你就是在真正地持戒，真正地加持自己。

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Chapter Three Then It Will not Rain Hard on That

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。我所讲的是我亲身体验
过的。我实践过，结果是我不再有任何疑惑。我想大家都跟我一样不想要苦。实
际上，苦并不存在；我们受苦仅仅是因为我们不知道苦。此刻大家听我讲话时并
没有贪、没有嗔、没有痴。每一个国家、每一种语言的人，他们的心原本就是这
样的。请带着觉性听，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 paññā (knowing).

首先，我们要练习觉知。很多人不懂，所以他们试图寻找宁静，但却没有成
功。我也那样做过。我曾寻找宁静，但却不知道宁静在哪里。现在，我想谈谈另
一种宁静，一种由于觉知和警觉而没有无明的宁静。这种宁静没有不安，也没有
疑惑，因为当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，因为
觉知自己将会生起智慧。

35
 There are four kinds of paññā: knowing by memorizing, knowing by
recognizing, clearly knowing and really knowing. And all these paññā 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 sotāpanna, the second step sakadāgāmi, the third step anāgāmi, 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。对佛法
的证悟有四个层次：一是知道世俗谛（sammuti-sacca，约定俗成的真理），二是
究竟法（paramattha-sacca，直接『用心』触及的真理），三是知道深层的真理
（attha-sacca），四是圣义谛（ariya-sacca，『将心』从根本上转变的真理）。不
论一个人的社会阶层或语言如何，这些智慧能使他成为一个圣人。第一步是须陀
洹（sotāpanna），第二步是斯陀含（sakadāgāmi），第三步是阿那含（anāgāmi），
第四步是阿罗汉（arahat）(这些是从无望地受『妄念的』蒙蔽向完全的解脱转变
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 ākāra (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 vedanā - saññā - saṅkhāra -
viññāṇa (feeling - percept - conceiving - knowingness). This is called to clearly know and
to really know with ñāṇa-paññā (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）、究竟法
（paramattha，诸法实相）、变易（ākāra，无常变化）。因为我们清楚地看到贪、
嗔、痴的源头，清楚地知道受、想、行、识（vedanā –saññā–saṅkhāra–viññāṇañāṇa)
的 源 头 ， 我 们 的 心 会 变 得 高 尚 （ ariya ） 。 这 种 因 培 养 觉 性 而 生 起 了 智 慧
（ñāṇa-paññā，完全彻底地知道）的知道就叫做清楚地知道，真正地知道。

Next, we use sati to see the mind: paññā will arise, and we will know the source of
kilesa ("defilement", stickiness), taṇhā ("craving", heaviness), upādāna (attachment) and
kamma (action). Next, use sati to see the mind again; whatever thought arises see it
36
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. Sīla ("moral conduct")
will occur within our own mind.

接下来，我们带着觉性看念头：智慧将会生起，我们将知道烦恼（kilesa，
染着）、渴爱（taṇhā）、执取（upādāna）、业（kamma）的源头。继续带着觉
性看念头：不管什么念头生起立即看见它，那么我们将立即知道，知道『念头的』
欺骗性，知道什么是庇护，知道什么是疗愈【注：免于苦】。我们知道怎样战胜
思维上的念头。戒（sila）就会在我们内心产生。

It is not the person who observes sila, but sīla observes the person. Sīla means
normality. Whenever the mind thinks abnormally we see the thought immediately: this is
called sīla observing us. People who only keep the precepts will not know this mind’s
occurrence. So sīla is a tool to get rid of crude kilesa, to destroy dosa - moha - lobha, to
destroy kilesa, taṇhā and upādāna. Then sīla appears.

不是人守护戒，而是戒守护人。戒意味着平常心。当我们的心不正常地思考
【注：处于妄念】时，我们立即看到念头：这就叫做戒守护我们。那些只是持戒
的人不知道心的运作。所以戒是一种工具，用来去除粗重的烦恼，拔除贪、嗔、
痴，消除烦恼、渴爱、执取。这样，戒就产生了。

Samādhi (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(samādhi，稳固的心)是去除中等烦恼的工具。中等的烦恼是指对宁静的
执着。我曾练习呼吸法，它给我带来宁静，但这是一种仍处于无明的宁静。我练
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、真正地体证和真正地理解。当知道无明的源头时，每个人都能得到这种宁静。
不管你是教师、学生、商人或家庭主妇，你都可以达到。每个人都需要宁静。无
论你在从事哪种工作，这种宁静都跟着你，因为你知道了无明的源头。

37
 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, samādhi will see it immediately.
Samādhi doesn’t mean to sit with eyes closed. Samādhi 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，但我们可以在日常社会活动中拥有宁
静。当妄念生起时，定就会立即看见它。这种定不需要紧闭双眼坐着。正定意味
着让『觉知的』心去观照妄念、去观照工作。

Now paññā 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 ñāṇa
(insight knowledge) 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 ñāṇa, but the non-suffering and
non-happiness is already there. When we don’t have ñāṇa 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.

接下来用智慧拔除细微的烦恼。当念头生起时知道念头的源头，我们就能知
道细微的烦恼。不论当下在做什么，我们在谈话和思考中都保持平常心。当所有
这些条件结合在一起时，就会生起一种内观的智慧（ñāṇa），它会突然与人分离
开来。只有练习的人才会体证到。在座的各位现在都还没有这种智慧，但这种不
苦不乐的境界已经存在在那儿。因为没有智慧，人们无从知道这个境界，所以才
会寻求宁静。现在你们坐在这里，请反观你们的心。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。这种状态人人都有，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 upekkhā (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.

38
 有些人自己都没有领悟却去教别人。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实存在的东西，试图制造出某种不可能
成真的东西。这是不可能的。所以，这样还是处在妄想中。现在我们渐渐知道什
么是真实的东西，它就是平等心（upekkhā），这就是我们的本心。当我们能看
见自己的『本』心时，就如同某件被遮蔽的东西显露出来。

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掌握
练习的方法。这个方法就是觉知我们身体的动作──不需要去观察呼吸──我们必
须觉知肢体的动作，然后才能看见心的运作。

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
paññā 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 paññā will clearly see immediately. This is called paññā getting
rid of the subtle kilesa.

呼吸本身既不喜悦也不悲伤，它从不会憎恨某人或喜欢某人。唯独这颗不断
思考的心才会生气，才会高兴。所以我们要明白这一点。要明白这一点就要觉知
念头。不卷入念头我们才能看见念头。只要心一开始思考，我们就要从念头里跳
脱开来，就像猫捉老鼠。我们不必教猫去捉老鼠，因为老鼠一出现，猫自己会扑
（paññā）
上去捉。清楚地知道和真正地知道是同一回事。大多数人理解的“智慧”
只不过是源于记忆和识别。能够真正地知道，清楚地知道的人少之又少。任何得
以真正地知道，清楚地知道的人一定都是经过了一番努力。无论走到哪里，他们
总是看念头；上洗手间、吃东西，无论做什么，他们都能够看到念头。当我们看
39
念头看多了时，象猫看老鼠一样，念头一生起，觉性或智慧就会立刻清楚地看见
它。这就叫做用智慧拔除细微的烦恼。

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，如同隐藏的东西显露了出来，我们将会知道所有宗
教，我们将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，实相就在我们自身之中。书本只是别人说的话。当我们看见自己的心，我们
自己将成为一个知道『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，去盥洗室时我们也要看念头。那我们是看着自己走路呢，
还是看着念头呢？我们应该看什么东西呢？

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. Samādhi is also awareness. When you are aware of yourself,
that is samādhi. When it thinks and you see thought, that is samādhi.

答：即使我们不去注意念头，它也会生起。它生起时，我们看到它、知道它、
了解它。如果我们太专注想要去看念头，念头就不生起了。因此，我们要以一种
不刻意的、不执着的方式来练习。心思考时，我们自然地知道。正定（samādhi）
也就是觉性。当你觉知你自己，就是正定。心思考时，你能看见念头，这也是正
定。

40
 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，我能观念头，但是当我一边走向盥洗室一边想看念头时，念头
生起了我是应该停下来看念头呢，还是应该怎么做？

LUANGPOR: You don’t have to stop walking, just be aware of yourself. When we
are aware of ourself, that is samādhi. 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：你不用停下来，只要觉知你自己。当我们觉知自己时，这就是正定。我
们知道我们的任何动作。不请自来的念头会自己生起，如果我们没有看到它，就
会执着于它，这就是苦。因此，我们知道苦的原因。在正常状态下，我们的心是
平等的心，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
果我们没有看到念头，就会跟随念头，卷入其中，就像进入洞穴中，这就是苦。
对不懂（没有智慧）的人，看念头很难。对懂（有智慧）的人，则很容易。看念
头与任何工作无关。写字的时候，念头生起，我们看到它。走向浴室或正在洗浴
的时候，念头生起，我们也看到它。所以我们不必寻找宁静，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

41
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.

答：是的。只要观看心的运作。不要强迫心不去想，不要试着阻止或去除念
头。很多人想使心安静下来，不希望心去想。这是别人的看法。然而我的看法是，
要让心去想。想得愈多，我们觉知的也愈多。

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.

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。我们清理
干净井口，又继续舀水。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，我们立刻看到并且知道它。

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.

因此，我们不需要让心停止思考。心有时想这个，有时想那个，但是我们立
刻看见它，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：当我们睡觉和醒来时，我们是以同样的方式来看念头吗？

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.
42
 答：相同。如果我们不能看念头，当白天有念头生起时，我们不知道它。晚
上睡觉时，我们做梦，我们也不能知道它。现在，无论我们走到哪儿都能看见念
头，当念头生起时我们能知道它，那么晚上睡觉时，如果心思考，我们也能知道
它。

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

问：我还是有点困惑，我们是看念头还是看自己？

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

答：它们是一回事。我们在看念头的同时，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 ñāṇa- paññā.
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 - samādhi - paññā is quick in another way.
When we train sati - samādhi - paññā 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 - samādhi - paññā to rule the world? If dosa - moha - lobha rules the world,
it is a world of endless sorrow, endless dukkha. If sati - samādhi - paññā rules the world,
it is a world of radiance and peace.

答：当我们知道念头时，就已经卷入念头中了，念头仍在繁衍，没有停止。
但是，当我们看见念头时，念头一生起立刻就停止。因此，为了能看见念头，我
们要经常练习，这样做将会生起智慧。就像拳手想成为世界冠军，他的动作必须
非常快。一方面贪、瞋、痴很快，另一方面觉、定、慧也很快。当我们训练觉、
定、慧变得非常快时，它将成为世界冠军，从而能统治『身心』世界。有心识的
色身就是世界。我们想让“贪、瞋、痴”或者“觉、定、慧”哪一个来统治世界
呢？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。
43
 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，你必须亲自去练习。

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。不能一直存在的，不是宁静。

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

问：人们造业，业使人烦恼。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。我们只要考虑自己【注：只考虑当下自己的行为】。业只是
『当下的』行为，而不是前世所做过的那种。

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

44
 问：如果我们不去考虑业，就没有业，是不是如此？

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

答：对，我们不用去考虑它。

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

问：人们寻找同一件事物，为何却有这么多种想法？

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、很多的言论，所有这些混合起来，
产生了痛苦。这条导向宁静的道路与研究经典无关，与其它无关。当我们读很多
书、听很多老师的教导，我们仅仅得到可用于交谈的知识而已，却没有体验真正
的宁静。

AUDIENCE: How can it be there all the time?

问：真正的宁静一直存在着，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. Upekkhā is the mind’s natural state. It is
present in everybody without exception. When somebody becomes very angry,
upekkhā 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, upekkhā is like a ball and chain, holding back and moderating the
greed, so that it doesn’t totally unbalance that person. So upekkhā 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 upekkhā. Conceiving thought, when it arises, obscures
upekkhā. But when we clearly see our mind, upekkhā is uncovered.

45
 答：如果水中加了颜料，人们称这水是红的、黑的或其它颜色。但实际上水
是没有颜色的，如果将这些不是水的东西去掉，我们就看到水了。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
令他有所克制，就像船锚栓住船一样，这样他就不会因震怒而死亡。当一个人非
常非常贪心，想拿很多别人的东西时，平等心就像一条拴住球的链子，拉住贪心，
使这人不会完全失去平衡。因此，平等心一直在那儿，不用去寻找它。它就像太
阳被浮云遮住了。贪、瞋、痴生起就遮住了平等心。妄念生起就遮住了平等心。
当我们清楚地看见自己的心时，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同一回事。它们怎么是同一回事呢？

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。悲伤是一种苦，喜悦是另一种苦。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，不管走到哪他们总是与苦为伴。看电影的时候，他们会笑，笑是一种苦；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。类似的，有两
种暗，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.

46
 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：那么对法的喜悦呢？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：那不是苦，不是苦恼或快乐，不是喜悦或悲伤，是平等心、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：一个不知道苦的人会趋向苦，然后苦就会给他/她一点教训。

AUDIENCE: When we see thought, it stops. So during which time do we see the
three characteristics, anicca, dukkha and anattā? 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？

47
 LUANGPOR: When we think of them that is not seeing with ñāṇa-paññā, it is
just memorizing or recognizing. After we clearly know and really know we don’t
have to ask anyone.

答：当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。当我
们清楚地领悟、真正地体证后，我们就不再需要问别人了。

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：那么想做某件事的意图呢？例如某人对我们口出恶言，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『别人』是愚蠢的。当我们明白什么是苦，什么是快乐，我们就不
希望任何人受苦，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 paññā ?

问：我想给乞丐钱时，我知道我的念头就是给钱。看到这个念头，算不算是
智慧？

LUANGPOR: That is not called paññā, 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, vedanā - saññā - saṅkhāra - viññāṇañāṇa 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，这叫做从回忆中知道。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。
当我们有爱或恨时，烦恼就生起了。因此，当念头生起时我们看见，那么贪、瞋、
48
痴就会消失。而后，“受、想、行、识”仍会存在，但它们是清净而没有苦的。继
续观照自己的心，我们将会看到烦恼。烦恼就像高兴与沮丧。当我们将喜欢的东
西给某人，并不代表我们没有烦恼——因为我们喜欢这个人而给他，我们是带着
烦恼给他的，并不是带着平等心给他。圣者（phra ,尊者, 圣人）的心是平等心。
圣者是一个教导别人有平等心的人。

AUDIENCE: When we give charity we usually think of mettā (loving-kindness)

and karunā (compassion). So where is karunā and where is mettā?

问：当我们布施时，我们通常思维慈心（mettā）和悲心（karunā）。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，还不是法，只是社交言词。

AUDIENCE: If we don’t have mettā and karunā, 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 mettā of Luangpor?

问：以师父为例，想帮助我们灭苦难道不是师父的慈悲吗？

LUANGPOR: Not mettā. Anybody that would like to have Dhamma, just accept
it. Anybody that doesn’t want it doesn’t get 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.

49
 答：不是慈心。任何想要得到法的人，只是『从我这里』接受它（法）。任
何不想得到法的人，就不会得到它。我们不会因此而高兴或沮丧。就像我们看到
有人溺水，马上跳入水中救他们，而没有想到其它任何东西。

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，这是出于社会道德还是人的本性？

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，当我们帮助他人时，虽然我们没有看到自己的心，
但心的本性早已在那儿，也就是说平等心早已在那儿。我们从未看到过它，反而
用其它的方式『去寻找它』，这就是我们未能拥有真正的宁静的原因。

50
Chapter Four Visiable Here and Now

第四章 当下可见
VISIBLE HERE AND NOW
CALLING TO COME AND SEE:
THE DHAMMA OF AN INSTANT
当下可见
请即来看当下之法

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 -
samādhi - paññā (awareness - steadiness of mind - knowing). Consider these words, and
find their actuality at last.

今天，你们来听我讲解真理，就像以前我从长老们那里听闻佛法那样，他们
把真理一代一代地传了下来。你们或许已经听过，或许没有听过。请静下心来，
带着觉、定、慧来聆听。仔细思考听到的内容，你们会发现我所言不虚。

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，在“果”上就
能真正受益。

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
51
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.

长老们曾经教导说：培养觉性是因，智慧生起是果。他们如此说过。不管佛
陀是否这样说，不管你的父母和老师是否这样说，你得亲自尝试，自己去检验这
个说法是真是假。我们必须思考并真正地明白：培养觉性是因，真理呈现是果。
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。或者像完全掀开一个遮住的东
西。你应该亲自尝试，看看是否真的如此。

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, paññā will
arise.

你可以把双腿收拢侧向一边坐着，也可以将腿伸开来坐着，也可以坐在椅子
上，也可以单盘。将你的手平放在大腿上，然后沿着手掌的边缘，翻手掌将它竖
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，动的时候觉
知动作。举起手并觉知和放下手并觉知是因，觉性增长是果。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、与长老们的教导是一致的。你应
该培养觉性。当你培养了觉性，智慧就会生起。

The elders used to tell us that Buddha taught the four satipaṭṭhāna (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

52
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.

长老们曾经告诉我们，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、卧中保持觉性，那么你就会有觉性去觉知其它小的动作。
所有的小动作，如伸张、弯曲等等，你都带着觉性知道。如此一来，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。如果这个方法有用就采用它，如果没有用就丢掉它。有些知
识我们已经学过了，我们已经知道了；有些知识我们从来没听过，请亲自尝试，
自己发掘它们。

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.

这是我练习过的方法。请舒适地坐着，背部挺直，双手手掌向下放在腿上。
现在沿着右掌的边缘翻右掌将它竖起来，并觉知这个动作。然后将手垂直举到与
胸部一样的高度，并觉知这个动作。再将手安放在腹部上，并觉知这个动作。现
在请用左手重复这三个动作。接着请将右手向上移到胸部，往外移到右腿上方，
再将它放到腿上，然后翻转手掌盖在大腿上，对每个动作都要保持觉知。现在请
再用左手重复这四个动作。这是规律的练习，可以称之为“基本动作”。

53
 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 samādhi. The
feeling is called sati, samādhi 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.

人不可能总是静止不动，所以我们要让身体动起来，然后借助这些动作来培
养觉性。你可以称之为觉性（sati），也可称之为正定（samādhi）。对动作的觉
知称为觉性（The feeling is called sati），使心稳固称为正定（samādhi is setting up
the mind）。当肢体动时，觉知它。如果你的心没有安定下来，你会不知道动作。
当你眨眼睛时，你会知道。

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-samādhi. We have only the usual sati-samādhi 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. Samādhi 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.

我们自出生以来就在眨眼了，但是我们不知道；当我们左瞧右看，我们也不
知道。我们没有正定。我们只有一般意义上的平静，但没有生起稳固的心来觉知。
如果我们用稳固的心来觉知，觉性将会持续下去。正定就是稳固的心。我们自出
生以来就在呼吸了，但是我们不知道。现在我们建立起了稳固的心——吸入、呼
出，然后我们就能知道它。念头生起，我们也会知道。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。出家也行，在家也行；
信任何宗教都可以；穿任何制服都可以；持戒可以，不持戒也可以；布施很多可

54
以，没有布施也可以。如果你没有培养觉性，你就不会明白，即便你在做功徳、
持戒或修习了很久的止禅。智慧的生起是因为觉性的增长。

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 samādhi, paññā will arise. This is called paññā-parāmī ("the perfection of
wisdom"). I do not talk according to the texts: paññā is already there; parāmī means
the readiness to know, if we practice in the right way. If we practice in the wrong way,
then we will not know.

当我们的觉性越来越强，愚痴或无明会逐渐消失。当我们的觉性越来越强、
正定越来越稳固时，智慧就会生起，这称为智慧波罗蜜（paññā-parāmī, 圆满的
智慧）。我不是依据经典照本宣科：智慧（paññā）本已存在；波罗蜜（parāmī）
的意思是智慧本自具足，如果我们正确地练习『培养觉性』，『智慧就会自然呈
现』。如果依照错误的方式练习，智慧就不会生起。

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 roopnahm, turning the hand down is roop-nahm,
continuing turning the hand up and down is roop-nahm. This is knowing roop-nahm.

现在，如果我们体证了真理，我们会知道实相，而非身外的事情。我们知道
的，在这身心之内。我们知道自己。坐在这里时，我们知道自己是名色（roop-nahm，
身—心）。翻开手掌是名色，放下手掌是名色，不断地翻开、放下手掌也是名色。
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. Paññā arises because of the developing of sati.

接着我们知道身心的活动。当身动的时候，心也同时动。无论是身动还是心
动，我们都知道。我们知道是因为觉性增长了。智慧的生起是因为觉性的增长。

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 paññā is effect.
55
 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
体的疾病──心病：念头是“名”，在思考的人是“色”。当有人说话而使我们满
意或不满意时，心就生病了。要真正明白这件事。培养觉性是因，智慧生起是果。

After knowing roop-nahm, we come to know dukkhaṃ - aniccaṃ - anattā

(suffering - impermanence - not self). People have taught that dukkhaṃ - aniccaṃ -
anattā 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 paññā to arise; that turning
the hand up is dukkhaṃ, lowering it is dukkhaṃ. Dukkhaṃ is with the roop. Roop is a
kind of lump-of- dukkha. Dukkhaṃ is unbearable. Aniccaṃ is unstable. Anattā 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.

知道了名色之后，我们会体证苦、无常、无我。世人教导的苦、无常、无我
就是白头发、起皱的皮肤、掉落的牙齿。这种说法没有错，但是从培养觉性的观
点来看并不正确。培养觉性会使智慧生起。向上翻动手掌是苦，向下合上手掌也
是苦。苦和色身同在。色身就是一堆苦。苦是无法忍受，无常是不断变化，无我
是无法掌控。它们一直都是如此。如果我们体证了这一点，它是这样的；如果我
们没有体证，它也是这样的。

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，在佛陀出世之前就一直存在着。法存在于每
个人之中。这种智慧的生起取决于每一个身体的“主人”。如果我们有能力体证它，
我们就会明白。这就像倒扣的碗：它是倒扣还是翻正过来取决于我们。

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 - samādhi - paññā and sacca is truth.
If it is true by sammuti, we know it. If it is true by paramattha (direct contact by the
mind), we know it.

56
 现在我们知道假名（sammuti），彻底知道所有的假名。我们知道金钱其实
是一种金属，或者是一种纸，我们却习惯地把它假定为金钱。男人和女人也是假
名，我们还没有领悟的时候，会假定这是女人，那是男人。如果我们不做这些假
定的话，就无法区分他们。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。领悟就是觉─定─慧，圣谛就是真理。就世俗而言是正确的事，我
们会明白它。就究竟法（paramattha，心直接触及的）而言是正确的事，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。身体做不了任何
事：它是色，像个木偶。会动的是心。神也一样，是我们假设出来的。如果不能
真正理解什么是假名，我们就不算明白。是真的不明白，这一点我可以保证。我
以前也不理解『假名』。也许其他人理解，但我不知道。

I have done many kinds of meditation, like "Buddho", "sammā-arahaṃ",

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-kammaṭṭhāna (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. Vipassanā
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方法，像“佛陀”、“正觉阿罗汉”、数息、观腹部起伏、
坐着观呼吸等，但是我真的没有明白，智慧没有出现，它没有生起。它们带来的
是宁静以及对宁静的执着。因此，修定或者奢摩它业处（samatha-kammaṭṭhāna，
修习宁静所缘）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盛，
因为土壤中含有水分。毗婆舍那(vipassanā)意味着清楚地洞察，可以『将烦恼』
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。

57
 Also we know sāsana ("religion"). Sāsana doesn’t mean temples. The temple is
just the supposed sāsana. This is called sammuti-paññatti (convention of supposing).
Paramattha is the real thing, which exists in humans. Everyone is sāsana. They say
that sāsana is teaching, they teach and the ear hears, then sati - samādhi - paññā
considers it, and becomes knowing. Really know that, "Oh, everyone is sāsana." To
destroy sāsana doesn’t mean to destroy temples or Buddha-images or Bodhi-trees. To
destroy sāsana means to say bad things to people, to hit people, to kill people, which
is great evil. So sāsana is humanity. To curse someone is to curse sāsana, to injure
someone is to injure sāsana: that is what evil is.

接下来我们会知道宗教。宗教并不是指寺庙。寺庙仅仅是假设的宗教。这被
称为假名（sammuti-paññatti，世俗的假定）。究竟法是真实的东西，它存在于人
类。每个人都是宗教。人们说宗教是教导，用耳朵去听教导，用觉、定、慧去理
解，这样会逐渐明白。要真正明白，“哦，每个人都是宗教”。破坏宗教并不意
味着毁坏寺庙、佛像或菩提树。破坏宗教意味着对人口出恶言、打人、杀人，这
些都是大的恶。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，
这些都是所谓的恶。

Now Buddhasāsana ("Buddhism"). Buddha means one that knows. The body is
like a doll. Sati - samādhi - paññā is the knowing. So Buddha means sati - samādhi -
paññā, or the mind that is clean, illuminated and calm, which exists in everybody
without exception.

现在谈谈佛教。佛陀是指真正知道的人。人的身体就像木偶。觉、定、慧才
是真正的知道。因此佛陀意味着觉、定、慧，也意味着清净、明亮、宁静的心，
这样的心毫无例外地存在于每一个人。

Now we talk about pāpa ("sin"). Pāpa is not knowing, darkness, stupidity. We
fear pāpa, but why don’t we make ourself realize, so that we will be free of that fear.
Puñña ("merit") is knowing clearly. People, when they come too close to monks, they
fear pāpa. It is as if monks are the pāpa itself. That is just sammuti. Now we don’t
have to fear pāpa. If we cannot conquer pāpa then we will have no chance and no
time to conquer it. Don’t fear pāpa, but try to conquer pāpa. This doesn’t concern
making merit, keeping precepts, or Vinaya (the code monastic discipline). The
developing of sati is Dhamma, is Vinaya, is sīla (normality), and is everything.
We know all this because we develop sati.

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 现在谈谈恶（pāpa）。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『什么是恶』呢？这样我们才能免于恐惧。善（puñña，功德）
就是清楚地知道。当人们太靠近出家人时会惧怕恶，好像出家人就是恶似的。那
只是假名。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『世俗意义上的』功德、
持戒、持比丘戒（Vinaya）无关。培养觉性就是法，就是戒律，是平常心（sīla），
是这一切。我们知道所有这些是因为我们培养了觉性。

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.

如果我们只是读书学习，而不培养觉性，那就只能算是记忆而已，而不是清
楚地看见、真正地看见。培养觉性就是为了清楚地领悟、真正地领悟。当一个人
真正领悟以后，他自己确信无疑，也可以向其他人保证。每一位如此做的人都会
知道它，因为每个领悟的人所知道的是相同的。智慧生起是培养觉性的一个共同
结果。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，因为我们不必害怕任何并不存在的事物。鬼和神都不是真实
的存在，都只是假名。鬼是指身、口、意方面有恶行的人；神是指身、口、意方
面有善行的人。我们知道如何做人。当身、口、意是恶行的时候，鬼就出现了。
当怒火生起，我们能停止恼怒，那我们就是人。如果我们能够一直保持宁静、清
净的心，我们就是神，我们的心就值得他人尊敬。当我们领悟到这些以后，我们
就能有所突破了。

So Vipassanā 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
59
paṭiccasamuppāda (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.

因此毗婆舍那有这些所缘：眼、耳、鼻、舌、身、意六根和五蕴──这些是
经 典 中 记 载 的 ── 十 二 处 、 十 八 界 、 二 十 二 根 、 四 圣 谛 、 以 及 十 二 因 缘
（paṭiccasamuppāda，缘起）。我们从经典中知道这些，我们也研究了，但是我
们还是不明白，因为那种学习只是记忆。一旦我们培养觉性，智慧将会生起，这
才是真实的。

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 ñāṇa-paññā (knowledge arising from full
awareness-knowing), to know clearly, to know really.

当我们用觉性看念头时，无论念头什么时候出现我们都会知道，因为我们在
动的时候带着觉性。念头本身并没有一个真实的“我”。当念头出现时我们具有
觉性并知道它，就像猫看见了老鼠。老鼠刚一出现，猫就立即抓住它。这是同样
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。这意味着我们能化解它、战胜它。长老们曾说过，战胜别人一
百次、一千次的利益都不及战胜自己一次。战胜自己就是战胜念头。念头生起时
我们看见它、知道它，它就无法繁衍。每当念头一生起，我们就立即知道它。当
我们培养出越来越强的觉性，观智（ñāṇa-paññā，由于觉性圆满而生起的智慧）
就会生起，这种智慧能让我们清楚地知道、真正地领悟。

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. Ākāra 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
60
(anger - delusion - greed), because it is vatthu - paramattha - ākāra. After knowing
this the mind will be very cheerful, and can see vedanā - saññā - saṅkhāra - viññāṇa
(feeling - percept - conceiving - knowingness) not being dukkha. The real phra (noble)
inheres in this.

所依处（vatthu，事物）是指存在于身心内外的一切，我们必须完全知道。
究竟法（paramattha，诸法实相）是指存在于身心内外的一切，是心能看见的、
拥有的、存在的、在我们眼前的、心能触及到的一切，我们必须完全地知道它。
无常（ākāra）是指身心内外的一切都会改变。当我们清晰地领会它后，我们就
能看见、知道、理解以及体验什么是贪、嗔、痴，因为它就是所依处、究竟法、
无常。领悟了这些以后，心将变得非常喜悦，就能明白受、想、行、识不是苦。
真正的出家人（phra，圣者）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-paññatti,
paramattha-paññatti, attha-paññatti and ariya-paññatti (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
道所有这一切是果。出家人意味着老师，是能教导真理的人。当他们知道并教导
真理，他们的内心没有苦。一位真正的出家人会知道什么是世俗谛
（sammuti-paññatti），以及三个层次的胜义谛（paramattha-paññatti, attha-paññatti
and ariya-paññatti）。如果我们的心发生了转变，我们会真正地知道。如果我们知
道的是其它事物，则是不正确的。

We continue the practice. There will arise pīti (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
61
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 dukkhaṃ -
aniccaṃ - anattā.

继续练习，我们就会生起法喜（pīti，法喜）。我们会感觉很舒适，心会变
得轻盈，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
重变为轻盈。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。出
现并立刻取代其他品质。这就叫做在此处生，在此处灭。这里所说的生并不是从
母亲的子宫里出生，死也并不是肉身的死亡，这些是另一回事。这些还是关于苦、
无常、无我的假名。

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。这就像是一壶水，水已满至壶边缘，壶中的水现在正被取走。
当知道生起时，觉性【注：此处应该是“无明”】就会减少，不像以前那么充满。
在练习过程中，我们的觉性是圆满的，当觉性生起后，它就会一直觉知下去，它
将会一直观照所缘。当所缘生起后，我们就会有自信，我们能够牢记它，并且永
远不会被忘记。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。我真地知
道这些，我有信心保证这就是佛陀的教导。佛陀教导过这些。从某种意义上说，
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。

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 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。All can become the real phra. 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.

一个不明白的人去教导另一个不明白的人，结果还是不明白。一个有智慧的
人去教导他人，结果是开启智慧。因为智慧人人本具，每个人都可以成为真正的
出家人。无论是妇女、男子还是儿童，只要他们体证了真理，他们就成为真正的
出家人，成为一位圣者。因此，出家人是福报，因为她或他能教导人们获得智慧。
福报意味着神圣。传授这种神圣的智慧称之为法布施。这是圣者之道。

When we develop sati, and know the movements more and more, ñāṇa-paññā
will occur. When ñāṇa (insight knowledge) arises you will really know, you don’t
have to remember from the texts. You will know kilesa - taṇhā - upādāna - kamma
(stickiness - heaviness–attachment - action). Seeing clearly, seeing really, kilesa -
taṇhā - upādāna - kamma will reduce or fade away. When we know this point, we
don’t have to believe anybody. 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 ñāṇa-paññā arises you have real confidence.

当我们培养觉性，知道越来越多的动作，这时观智（ñāṇa-paññā）就会生起。
观智 (内在的智慧) 生起后，你就会真正地知道，而不用靠回忆经典知道。你将
会知道“烦恼、渴爱、执取、业”。真正清楚地看见，“烦恼、渴爱、执取、业 ”
就会减少或消失。当我们体证了这一点，我们就不需要相信任何人了。体证到的
人就拥有了智慧。即使佛陀过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。当智慧生起，你就会有真正的自信。

When you know this point, pīti 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
63
knowing sīla, sīlakkhandha - samādhikkhandha - paññākkhandha (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.

当你达到这个境界，法喜（pīti，法喜）会再次生起。当我在练习中达到这
个境界后，我就去休息。醒来以后，我开始来回经行。来回经行是因，智慧再次
生起是果。我来回地经行，一直保持觉知。那时，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，知道戒、戒蕴、定蕴、慧蕴（sīla, sīlakkhandha
- samādhikkhandha – paññākkhandha）是果。智慧生起，我明白“蕴”意味着容
器，可以容纳『觉、定、慧』，可以打败『贪、嗔、痴』。你可以打败任何烦恼。
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 adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā

(the training in the higher morality, higher mind and higher wisdom). We can
compare them, the texts and the experience. This is called sīla has arisen; therefore
sīla is the tool to get rid of the crude kilesa. Sīla is already there in us. So this kind of
sīla 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 sīla can really get rid of the crude kilesa.
When the crude kilesa is removed, sīla 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（adhisīlasikkhā）、增上定学（adhicittasikkhā）、增
上慧学（adhipaññāsikkhā）。我们可以拿经典与体验相互印证。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来培养觉性，成果便会依
此方式呈现。当我们达到这个境界，我们就会明白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。就好像我们种果树，香蕉、椰子或棕榈，芽已
长出，但要想见到果实，我们必须等它们长大。当我们看到它们，那就是成果。

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
64
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.

请精进用功，专心致志地培养觉性。不管别人说什么，我们都不要在意它。
即使做了功德并大量布施，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。这个方法才能真正地离苦。
只要能灭苦，无论我们在哪里都会感到自在。无论我们是父母、教师、子女、警
察、士兵、比丘、沙弥，不管是什么人，我们都会感到自在，因为贪、嗔、痴消
失了，执着消失了。我们必须一次又一次地复习这个目标【注：苦灭】，以免忘
记。但是当你真正看到，就永远不会忘记。我已经看见了，我从来没有忘记过。

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. Vipassanā (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它（samatha，止禅，专注的宁静，）。宁静有两种，
奢摩它（止禅）的宁静是一种没有觉性的宁静，只是一种让心保持宁静的手段而
已。毗婆舍那（vipassana，观禅）则是清楚地看见、真正地知道。它也是一种宁
静，但却是另一种不同的宁静。只要培养觉性，宁静就会自然生起，因为它本已
存在。这样生起的宁静没有执着、没有贪、瞋、痴。

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 - samādhi -
paññā 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
65
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。这就像两个人抢坐一把椅子。觉性
生起就能坐在这把椅子上：因为觉、定、慧已经把那儿占据了，贪、嗔、痴就无
法出现了。它【注：椅子】已经被『觉、定、慧』完全占据了，圆满的觉性已经
在那儿。空性同时也已经在那儿。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。
觉性也是如此。我真的可以向你们保证。假如有人对我们口出恶言，觉性就会生
起，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。但是我们却无法平静，因为我们没有看清它。当没有
人对我们说难听话的时候，我们是舒适自在的，因为舒适自在本已存在。作为身
体的主人，是否练习并使觉性生起取决于我们。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，觉性就不会生
起，他就不会有觉性，虽然它本已存在。因此，我们应该互相尊重。

After knowing sīla we will know kāma (sensuality). Kāma means those things
that make calmness. Kāma is attachment. This is called kāma-ārammaṇa (the object
of sensual enjoyment). It is called kāmāsava, under the control of kāma; bhavāsava,
under the control of bhava (being) or dukkha: this is bhava and jāti (birth); avijjāsava:
avijjā is not knowing. Now we come to know kāma, which is deities, rich people,
people with authority. They attach to reputation, money, honor, these people who
have kāma, 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
kāma we see that kāma is dukkha, kāmāsava is dukkha, bhavāsava is dukkha,
avijjāsava 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.

66
 知道戒之后，我们会知道贪欲（kāma）。贪欲是指那些导致宁静的事物。
贪欲就是执着。这称之为贪欲所缘（kāma-ārammaṇa，肉欲享乐的对象）。欲漏
（kāmāsava），受贪欲的控制；有漏（bhavāsava），受“有”（bhava）或苦的控
制，这就是“有”和“生”（jāti）；“无明漏”（avijjāsava）──无明是不知道。现在
我们渐渐知道了贪欲，它是指天神、富人、当权者。他们执着于名声、金钱、荣
誉，这些人都有贪欲，我并不是批评任何人，我只是直截了当地说出来。练不练
习取决于你们自己。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，这些全都是因为不知道。我们也会知道奢摩它禅修（samatha）。
人们可能会以不同的表达方式描述它，但我们知道真正的宁静是怎样的。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正过来，把遮盖着
的东西掀开来，就是教大家这个练习──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 paññā arising. Cause and effect go together.

这是一种密集的练习方式。我并没有根据经典教这种方法。它可能与经典矛
盾，也可能与经典一致，但我要以这种方式教它，因为这样做你们将会明白这条
道路。如果你们只是研读经典，当被问及有关真理的事时，你们是不懂的。我的
许多老师也不知道。手部动作是因，智慧的生起是果。有因就会有果。

After knowing this, we know about puñña and pāpa. For any bad bodily action,
we know how it is pāpa-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
pāpa-kamma, and, if there really is a hell, into which level we shall fall. For any bad
mental action, we know how it is pāpa-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 pāpa-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（puñña）与恶（pāpa)。对于任何身恶业，我们
知道它是怎样的恶业（pāpa-kamma），并且，如果真的有地狱，我们将因其堕
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，我们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，我们将因其堕入哪种地狱。对于任何身、口、意交织的恶
67
业，我们知道它们是怎样的恶业，并且，如果真的有地狱，我们将因其堕入哪种
地狱。

For any good bodily action, we know how it is puñña-kamma (beneficial wise
action), and if there really is a heaven or nibbāna, to which level we shall go. For any
good verbal action, we know how it is puñña-kamma, and if there really is a heaven or
nibbāna, to which level we shall go. For any good mental action, we know how it is
puñña-kamma and if there really is a heaven or nibbāna, to which level we shall go.
For any good bodily, verbal and mental actions together, we know how they are
puñña-kamma, and if there really is a heaven or nibbāna, to which level we shall go.

对于任何身善业，我们知道它是怎样的善业（puñña-kamma），并且，如果
真的有天堂或者涅槃，我们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，我们将因其进入哪个层次；对
于任何意善业，我们知道它是怎样的善业，并且，如果真的有天堂或者涅槃，我
们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，我们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.

觉性的萌芽已存在于每个人中。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。如果正确地
练习，就像在地里种下饱满而高产的谷粒；如果练习错误的话，就像种下空谷壳。
就像挖井取水，如果在错误的地方挖掘就挖不到水；如果在正确的地方挖掘，你
一定会挖到水。这样一种方法，如果你正确地练习，一定会得到结果；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

68
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 ñāṇa.

事情发生【注：根尘接触】时，我们会知道地、水、火、风四大一并生起。
当我们知道这点，事情就会发生。我们知道苦的止息。苦的止息就在当下，它将
摧毁所有的『贪、嗔、痴』。在这件事情上，我不必去相信别人。当我们到达终
点时，我们就会生起智慧。

Sīla is the tool to get rid of crude kilesa. When the crude kilesa comes to an end,
sīla occurs. Samādhi is the tool to get rid of the median kilesa. When we know the
median kilesa, then we know samādhi. Paññā is the tool to get rid of the subtle kilesa.
When the subtle kilesa is discarded, paññā then arises. That arising paññā is called
ñāṇa-paññā. 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
sammuti-paññatti, paramattha-paññatti, attha-paññatti, and ariya-paññatti. The mind
changes from commoner to noble individual.

戒是断除粗重烦恼的工具。当粗重的烦恼被拔除时，戒就出现了。定是断除
中等烦恼的工具。当我们知道中等烦恼的时候，我们就知道了定。慧是断除细微
烦恼的工具。当细微的烦恼被拔除的时候，智慧就会生起。所生起的慧称为观智
（ñāṇa-paññā）。因为智慧就在我们『身心』之中，我们能够体证它。如果智慧
不在我们『身心』之中，我们就不会体证它。我可以向你们保证，每个人──男
人、女人、任何宗教的信仰者──都毫无例外地可以体证它。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。觉性圆满以后，我用三
年时间把它教给我的父母、兄弟、姑婶和叔舅。他们知道了，虽然知道得不多，
但知道了什么是真正的出家人，知道了什么是世俗的出家人，知道了世俗谛、究
竟法、八正道、四圣谛。他们的心已从凡夫转变为圣者。

They say that nibbāna is tadaṅgapahāna (abandoning by substitution of

opposites), vikkhambhanapahāna (abandoning by suppression), samucchedapahāna
(abandoning by destruction). Tadaṅgapahāna 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
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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（nibbāna）是超越二元对立而离执（tadaṅgapahāna），是镇伏
烦恼而离执（vikkhambhanapahāna），是摧毁烦恼而离执（samucchedapahāna）。
超越二元对立就是完全彻底地认识自己。有四个层次的智慧生起。首先，我们保
持觉知直至苦的止息，但只是觉知了一小会儿，持续时间不长；其次，我们觉知
的时间长一些，像一盏大一点的灯的光；再次，我们觉知得更久了，像一盏更大
的灯的光；最后，当我们证悟的时候，我们知道了苦的止息，并且从那以后，这
个境界一直存在，它就像一盏充分燃烧的灯，或者像太阳，发出最耀眼的光芒。

There are four kinds of ñāṇa. 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。我们必须真正领悟。这就是学习与练习。学习意味着移动手臂，
练习意味着向上或向下翻动手掌。经过学习和练习这种方法之后，成果将会出现，
我们将不再有疑惑，因为我们完全领悟了。我们也知道了苦的止息。

Paṭiccasamuppāda (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 paññā arises.
When paññā arises, when we talk about paṭiccasamuppāda we know it immediately.

缘起法只是一个名词（文字）。如果我们想在练习中领悟它，我们必须从“因”
处下手──那就是练习动作，直至智慧生起。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, satipaññā

70
(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，我们会达到看到念头的阶段，我们
会看到心。我们要像拳击手一样练习：一旦上场，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：对念头既不要纠缠，也不要逃避。
我们将从念头中跳出来，从洞穴中走出来，我们会生活在光明中。我们时时刻刻
看清自己的心。心一开始思考，我们就知道它，观智立即出现，像栅栏隔离了所
有的危害。尽管别人的世界是混乱躁热的，我们的世界却是一片祥和安宁。就是
这样。

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Chapter Five To be Experienced by the Knowing

第五章 透过觉知来体验
TO BE EXPERIENCED BY THE KNOWING
EACH ONE FOR ONESELF:
HOW TO PRACTICE DEVELOPING SATI
通过觉知来体验
亲身体验：
如何培养觉性

The Buddha teaches us to know our duty. The duty of humanity is to practice
Dhamma. The duty of humans is to teach humans to be human.

佛陀教导我们要明了自己的职责。人的职责是实践正法。人的职责是教育人
使之成为人。

So we should look to ourself first, we should consider ourself first, we should

teach ourself first. If we waste our life we cannot buy it again. If we let our life suffer,
we waste it. The Buddha teaches us nothing else than to extinguish dukkha
(suffering), but when we don’t know we seek its cessation outside ourself. But
dukkha of that kind doesn’t exist.

因此，我们首先要先看自己，要先从自己做起，要先教导自己。生命浪费了，
有钱都无处再买到。活在苦中，同样是在荒废生命。佛陀只教导灭苦，别无他法。
如果我们不明白这一点，就会在自身以外寻找苦的止息。但那是不存在的。

The teachings of the world-teachers are like all the leaves in the forest, but those
leaves that can be used as medicine are few. Don’t take them all, together with their
roots and trunks. When it comes to the practice of kammaṭṭhāna (meditation) or
vipassanā (insight), we should take only that which can prevent dukkha from arising,
can extinguish dukkha at its source, can destroy moha (delusion). So we take only the
heart. The heart of the teaching I am talking about is to have sati (awareness), to
have paññā (knowing), to see thought. Whenever thought arises see it, know it,
72
understand it. Know it in whatever manner it comes, and know how to prevent it
from deluding us.

世界上导师的教导就像森林里的叶子，但其中能够用作药物的叶子是很少
的。不要连根带茎一起吃掉。当涉及到禅修练习或者毗婆舍那（vipassanā，内观）
的时候，我们应该只选择那些可以避免苦的生起，可以在苦的源头将其灭除，可
以消除无明的方法。因此，我们应该抓住核心。我教的方法的核心是要有觉性，
要有智慧，要看念头。无论何时，念头生起，看见它，知道它，明白它。无论念
头以什么方式出现，都知道它，并且知道如何避免受它欺骗。

Wherever we are, that is where we must practice. Nobody else can do it for us.
Wherever we go, we are the one that goes. Wherever we stay, we are the one that
stays. Sit, eat, drink, sleep, we alone do it. If we are a person who keeps precepts or
gives charity, we can practice. And if we are somebody who never does these things,
we can also practice. To help others is good, but it is good only in a worldly way. To
practice developing sati - samādhi - paññā (awareness - steadiness of mind -
knowing), however, is good in every way. So before you teach others you should
train yourself, until you clearly and really see, know and understand. When you
really see, really know, and really are, then you can teach others comfortably.

无论在哪里，我们都要坚持练习。没有人能够代替我们练习。当我们走路的
时候，我们要知道我们在走路；当我们停下来的时候，我们要知道我们停下来了。
坐下、吃喝、睡觉，也是如此，只是简单地知道。如果我们持戒或者布施，我们
可以带着觉性去做；那些从来没有做过这些善事的人，也可以培养觉性。帮助人
是好事，但它仅仅是世俗意义上的好事。然而，练习培养觉—定—慧，从各种意
义上说都是好事。因此，在你教导别人之前，你应该先训练自己，直到你清楚地、
真正地看见、知道、明白。当你真正地看见『自己』，真正地知道『自己』，并
真正地成为『自己』，你就可以轻松地教导他人。

So this practice, we have to learn it ourself, we have to teach ourself, we have

to see ourself, we have to know ourself, we have to understand ourself, we have
to do ourself. So you needn’t be interested in others; just do this
movement-practice a lot, do it as nothing special, do it without hurry, without
doubt, without speculation, do it without expectation of result. Be simple, and
just move, one movement at a time, and know.

73
 因此，我们必须亲自练习，必须教导自己，必须看见自己，必须知道自己，
必须明白自己。我们必须自己做这些。因此，你不必对别的感兴趣，只需要多多
练习这些动作。以平常心来做，不要着急，不要怀疑，不要猜测，不要期待结果。
只是简单地移动，一次一个动作，一次一次地知道。

When you don’t know, let it pass; when you know, let it pass. Sometimes you
know, sometimes you don’t know: so it goes - but know. When the body moves,
know it. When the mind moves, know it. This practice is a
twenty-four-hours-a-day practice, so relaxed just be natural, just be normal. Set
up the mind to really practice, and practice comfortably.

当你不知道的时候，随它去；当你知道的时候，也随它去。有时候你知道，
有时候你不知道，事情就是这样的，只要知道就行了。身动的时候，知道它；心
动的时候，知道它。这个练习是二十四小时不间断的练习，所以练习时要自然、
放松。安下心来真正地练习，并且舒适地练习。

The method of developing sati in daily life:

日常生活中培养觉性的方法

When we get on a bus or boat, and are seated properly, we turn the palm up, we
turn the palm down, we move the hand, or stretch the hand, or rub the thumb over the
fingertips; and blinking eyes, breathing, swallowing saliva, and so on, be aware of
these movements. This is the way to have awareness returning to ourself. When
thought arises be aware of it, and detach it.

乘车或乘船的时候，找个合适的地方坐下，我们可以翻起手掌、放下手掌，
可以移动手臂、伸展手臂，可以拇指在指尖上摩擦，可以眨眼、呼吸、吞咽口水
等等，觉知这些动作。这就是唤醒我们的觉性的方法。当念头生起时，知道它，
不跟随它。

The method of developing sati when we are at home:

在家中培养觉性的方法

We can sit with both legs gathered back to one side, or cross-legged, or in a chair,
or we can sit with legs outstretched. We can stand or lie down doing the rhythmic
practice too. When we walk caṅkama (meditating while walking back and forth: a
74
length of eight to twelve paces will do) we must not move the arms; fold the arms
across the chest, or clasp the hand behind the back. The method of practice in a
sitting position is shown in the stylized illustrations that follow:

我们可以双腿聚拢侧弯在一起坐下，或者盘着腿，或者坐在椅子上，也可以
两腿向外伸展坐下。我们也可以站着或躺下来练习规律动作。我们可以经行
（caṅkama，来回行走的禅修方式；8 到 12 步距离的长度就够了）。经行时不要
晃动手臂：可以将手臂环抱胸前或将手交叉握于背后。坐姿时的练习方法（插图
所示的固定动作）如下：

1. Rest the hands palms down, on the thighs. 2. Turn the right hand onto its edge, be
aware, then stop, be aware. 3. Raise the right hand up, be aware, then stop, be aware.
4. Lower the right hand to rest on the abdomen, be aware, then stop, be aware. 5. Turn
the left hand onto its edge, be aware, then stop, be aware. 6. Raise the left hand up, be
aware, then stop, be aware. 7. Lower the left hand to rest on the right hand, be aware,
then stop, be aware. 8. Slide the right hand up to rest on the chest, be aware, then stop,
be aware. 9. Move the right hand out, be aware, then stop, be aware. 10. Lower the
right hand onto its edge on the thigh, be aware, then stop, be aware. 11. Face the right
palm down, be aware, then stop, be aware. 12. Slide the left hand up to rest on the
chest, be aware, then stop, be aware. 13. Move the left hand out, be aware, then stop,
be aware. 14. Lower the left hand onto its edge on the thigh, be aware, then stop, be
aware. 15. Face the left palm down, be aware, then stop, be aware

. 1.双手掌心向下，放在大腿上；

2.右手掌外翻成侧立掌，觉知，然后停，觉知；

3.提起右手掌，觉知，然后停，觉知；

4.放下右手，置于腹部，觉知，然后停，觉知；

5.左手掌外翻成侧立掌，觉知，然后停，觉知；

6.提起左手掌，觉知，然后停，觉知；

7.放下左手，置于右手上，觉知，然后停，觉知；

8.右手向上滑动至胸部，觉知，然后停，觉知；
75
9.右手掌外移，觉知，然后停，觉知；

10.右手掌放至大腿，觉知，然后停，觉知；

11.翻右掌成掌心向下，觉知，然后停，觉知；

12.左手向上滑动至胸部，觉知，然后停，觉知；

13.左手掌外移，觉知，然后停，觉知；

14.左手掌放至大腿，觉知，然后停，觉知；

15.翻左掌成掌心向下，觉知，然后停，觉知。

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Chapter Six The Object of the Practice

第六章 练习的次第
GOOD IN THE BEGINNING
EXCELLENT IN THE MIDDLE
AND MIRACULOUS IN THE END:
THE OBJECT OF THE PRACTICE
OF DEVELOPING SATI THROUGH
THE METHOD OF MOVEMENT
开始良好
中间优秀
结果奇妙:
通过肢体的运动
来达到培养觉性的目标

STAGE 1: SUPPOSITIONAL OBJECT

第一阶段：身心所缘

We must know roop-nahm (body-mind), must know roop-acting - nahm-acting,

must know roop-disease - nahm-disease. There are two kinds of roop-disease -
nahm-disease. With diseases of the body, like headache, stomachache and wounds, we
have to go and see the doctor at the hospital. The disease of the mind is dosa - moha -
lobha (anger - delusion - greed). For a cure we must depend upon this method of
developing sati (awareness).

我们必须知道身─心（roop-nahm），知道身动─心动，知道身病─心病。病
分为两种：身病和心病。对于身体的病，如头疼、胃疼、受伤，我们需要到医院
去看医生。心病是指贪、嗔、痴，我们需要用培养觉性的方法来治疗。

Then we must know dukkhaṃ - aniccaṃ - anattā (suffering - impermanence -

not self; unbearable – unstable - uncontrollable).
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 接着我们必须知道苦—无常—我（即：不能忍受—不稳定—无法掌控）。

Then we must know sammuti (supposition). Whatever sammuti is in the world,

know it to the end.

接着我们必须知道假名，完全知道世上所有的假名。

Then we must know sāsana (“religion”), must know Buddhasāsana

(“buddhism”). Sāsana is everyone without exception. Sāsana means the teaching of
one that knows. Know Buddhasāsana. Buddha means one that knows, one that is
awake, one that is blessed with Dhamma, which is sati - samādhi - paññā (awareness
- setting up the mind–knowing). So we develop paññā.

然后我们必须知道宗教，必须知道佛教。毫无例外地，宗教是每个人。宗教
是指觉悟者之教导。佛陀是指知道的、觉醒的、见法的人，法就是觉、定、慧。
所以我们要培养智慧。

Then we must know pāpa (sin), must know puñña (merit). Pāpa is dark, stupid,
not knowing how it is. Puñña is clever, knowing, knowing everything. Whoever
doesn’t know is called somebody who still doesn’t have puñña. End of Stage 1, there
will arise an obstacle at this point, because we attach to the knowledge of
vipassanā-upakkilesa. Vipassanā-upakkilesa (defilement of insight) is when we know
outside ourself endlessly. We must withdraw. We must not enter thought.

然后我们必须知道恶（pāpa），必须知道善（puñña）。恶意味着黑暗、愚
痴，意味着不知道实相。善意味着智慧和觉悟，意味着知道所有事情。无论是谁，
只要他没有领悟，他就还不是善。第一阶段结尾，因为我们执着于修观而生起的
知识，将会生起一种障碍──观障。这时我们会无休止地想知道身外的事情。我
们必须从中抽身，不要卷入到这些念头之中。

STAGE 2: TOUCHABLE OBJECT

第二阶段：胜义所缘

Use sati to see thought. When thought arises know it, see it, understand it, and
touch it. As soon as thought arises cut it away immediately. Do it like a cat pouncing
on a rat. Or like a boxer that, climbing into the ring, must box immediately. The boxer
needn’t pay respect to the teacher. Lose or win, the boxer must box. We must not wait
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for anyone. Or like digging a well. When we find water, it is our duty to scoop out the
mud, scoop out the mire, scoop out the water until it is finished. Scoop out the old
water to the end. Now new water from inside will come out. We must stir at the edge
of the well, clean the edge of the well, clean out the mud, and clean out the mire. Do it
often. The water will become clean by itself. When the water is clean, anything that
falls into the well we will know, see and understand immediately. The cutting out of
thought is the same. The quicker we cut, the better it is.

用觉性去看念头。当念头生起时，知道它，看见它，明白它，并且触及它。
念头一生起，立刻切断它，就像猫一看见老鼠立即跳起来扑向它一样，或者像拳
击手一爬上拳台，就要马上出拳一样。拳击手不需要再向老师行礼。无论胜负，
拳击手必须出拳。我们不能等待任何人。就像挖井一样，挖到见水的时候，我们
的责任就是将泥巴挖出来，将脏水舀出来，直到将它们清理干净。脏水舀走了，
净水就会出现。我们必须搅动井沿『扩大井口』，清理井沿，清理泥巴，清理泥
浆。不断地这样做，水自然会变清。当水变清了以后，任何东西掉进井里，我们
就会立即知道、看见、明白。切断念头也一样，越快切断它越好。

Then let us see vatthu (thingness), see paramattha (mind-touchable), see ākāra
(changingess). Vatthu means things that exist in the world, everything in humans and
the mind of humans and creatures. Paramattha means things that really exist, we are
seeing, having, being it, right now in front of us, touchable with the mind. Ākāra
means changingess. Suppose we have a full can of dye, originally of one hundred
percent quality. If we dye cloth, it will adhere to the material one hundred percent.
When we know, we see, we can touch with the mind, the same full can of dye but the
quality declines. Take it to dye cloth; it will no longer adhere to the material. This we
must really see, must really know.

接下来我们就会知道什么是所依处（vatthu，事物），知道什么是究竟法
（paramattha，心可触及到的实际存在），知道什么是无常（ākāra）。Vatthu（所
依处）是指存在于世间的一切，存在于人类和所有生灵的心中的一切。Paramattha
（究竟法）是指真实存在的事物，我们正看到的、拥有的、存在的、在我们眼前
的，可用心触及到的。Ākāra（无常）意味着变化。假设我们有满满一罐的染料，
原来有百分之百的染着力。如果我们用它染布料，它会百分之百地染上。当我们
有觉性时，就能看见『实相』，心就能触及到『实相』。同样是这罐染料，它的颜
色减弱了。再用它染布，它就不再附着于衣料上。这点我们必须真正地看见，真
正地知道。

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 Then see dosa - moha - lobha.

然后看见贪—嗔—痴。

Then let us see vedanā - saññā - saṅkhāra - viññāṇa (feeling - percept -

conceiving - knowingness), see them, know them, and touch them. Really understand
this. We needn’t doubt.

接下来我们看见受、想、行、识，看见它们，知道它们，触及它们，真正的
了解它们。我们不再有疑惑。

Now there will arise a little pīti (rapture), but pīti is an obstacle in the higher
practice of Dhamma. We must not be interested in that pīti: we must come to see
thought. This is the beginning of the touchable object of this method of developing
sati, of one that has paññā.

接着会生起一些喜悦（pīti，法喜）。然而，在练习到达较高的层次时，法喜
也是一种障碍。我们不能对法喜感兴趣，我们得继续看念头。这就是培养觉性、
拥有智慧的胜义阶段的开始。

Continue to see thought. There will occur knowledge, or ñāṇa, or ñāṇa-paññā

(the knowledge of full direct awareness-knowing).

继续看念头，将会有智慧（ñāṇa）或者观智（ñāṇa-paññā)生起。

See, know, and understand kilesa - taṇhā - upādāna - kamma ("defilement"/

stickiness - "craving"/ heaviness - attachment - action). Therefore attachment will lose
its taste, loosen its grip and fade, just as poor quality dye cannot adhere to material.

看见、知道并明白烦恼、渴爱、执取、业之后，执着就失去它的滋味，失去
它的吸引力并逐渐减弱，就像质量不佳的染料无法让布料着色一样。

There will again arise pīti. We must not be interested in that pīti. Uproot
satisfaction and dissatisfaction.

接着会再次生起法喜。我们不可以对它感兴趣。要把满意和不满意都连根拔
去。

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 Continue to see thought, to see the mind that is thinking. There will occur a kind
of ñāṇa, to see, to know, and to understand sīla (normality), sīlakkhandha -
samādhikkhandha - paññākkhandha (the gathering together, containing of all
normality - setting up the mind - knowing), or adhisīlasikkhā - adhicittasikkhā -
adhipaññāsikkhā (the training in the higher ethics - higher mind - higher knowing).
Khandha means to contain or to fight. Sikkhā means to steamroller into powder or to
pulverize to extinction.

继续看念头，看正在思考的心。智慧将会生起，我们会看见、知道、明白戒
（sīla，平常心）、戒蕴、定蕴、慧蕴或增上戒学、增上心学、增上慧学。蕴（Khandha）
的意思是容纳『觉定慧』或战胜『贪嗔痴』。学（Sikkhā，学处）的意思是『将
烦恼』碾压成粉或粉碎至尽。

So sīla is the tool to get rid of crude kilesa. Crude kilesa is dosa - moha - lobha,
kilesa - taṇhā - upādāna - kamma. When these lose their taste, fade, and loosen, then
sīla occurs.

戒（sila）是去除粗重烦恼的工具。粗重的烦恼就是贪、瞋、痴、烦恼、渴
爱、执取、业。当这些粗重的烦恼失去其滋味并逐渐减弱后，戒就会产生。

Samādhi is the tool to get rid of median kilesa. Median kilesa is calmness. Which
is to see, to know and to understand kāmāsava–bhavāsava–avijjāsava (under the
control of sensuality–being–not-knowing), because this kilesa is median kilesa, which
makes the mind calm.

定（samādhi）是去除中等烦恼的工具。中等程度的烦恼是指平静。定就是
看见、知道，明白欲漏、有漏、无明漏（被感觉所控制，仍是无明)。这些是中
等的烦恼，它们使心变得平静。

This is one of the objects of this method of developing sati. When we know and
see it this way, we will come to know dāna (generosity, giving), keeping precepts,
and doing kammaṭṭhāna (meditation) from every angle and every corner.

这是培养觉性的目标之一。当我们如此知道并看见时，我们将会全面地知道
布施、持戒和禅修的含义。

There will arise ñāṇa-paññā in the mind.

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 接着心中会生起观智。

For a bad bodily action, know how it is pāpa-kamma (harmful, benighted action),
and, if there really is a hell, into which level we shall fall.

For a bad verbal action, know how it is pāpa-kamma, and if there really is a hell,
into which level we shall fall.

For a bad mental action, know how it is pāpa-kamma, and, if there really is a hell,
into which level we shall fall.

For bad bodily, bad verbal and bad mental actions together, know how they are
pāpa- kamma, and, if there really is a hell, into which level we shall fall.

对于身恶业，我们会知道它如何是恶业。如果真有地狱，我们将因其堕入哪
个层次。

对于口恶业，我们会知道它如何是恶业。如果真有地狱，我们将因其堕入哪
个层次。

对于意恶业，我们会知道它如何是恶业。如果真有地狱，我们将因其堕入哪
个层次。

对于身口意综合恶业，我们会知道它们如何是恶业。如果真有地狱，我们将
因其堕入哪个层次。

For a good bodily action, know how it is puñña-kamma (beneficial, wise action),
and, if there really is a heaven or nibbāna, to which level we shall go.

For a good verbal action, know how it is puñña-kamma, and, if there really is a
heaven or nibbāna, to which level we shall go.

For a good mental action, know how it is puñña-kamma, and, if there really is a
heaven or nibbāna, to which level we shall go.

For good bodily, good verbal and good mental actions together, know how they
are puñña-kamma, and, if there really is a heaven or nibbāna, to which level we shall
go.

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 对于身善业，我们会知道它如何是善业。如果真有天堂或涅槃，我们将因其
去哪个层次。

对于口善业，我们会知道它如何是善业。如果真有天堂或涅槃，我们将因其
去哪个层次。

对于意善业，我们会知道它如何是善业。如果真有天堂或涅槃，我们将因其
去哪个层次。

对于任何身语意综合善业，我们会知道它们如何是善业。如果真有天堂或涅
槃，我们将因其去哪个层次。

End of the object of this method of developing sati. It will be the greatest, most
wonderful unfolding, which is in the mind of everyone without exception. If we still
do not know it now, when the breathing is nearly finished we most certainly must
know. One that is developing sati, developing paññā, has ñāṇa and knows. But
somebody who doesn’t develop sati doesn’t develop paññā, when the breathing is
nearly finished it will be the same, but they will not know, because they have no ñāṇa.
To clearly know and really see, not just to memorize or recognize, to know with
ñāṇa-paññā of the real developing of sati, is to be able to assure oneself. It is said that
at the end ñāṇa will arise. Be careful about abnormalities that may occur. Be aware of
yourself. Don’t attach to happiness or to anything that arises. Don’t take happiness,
don’t take suffering, but just return to reviewing the object often, from roop-nahm
until the end of the object, level by level, and know that the object has steps and
stages.

培养觉性的终极目标。它将是最壮观的、最美妙的展现。它毫无例外地存在
于每个人的心中。如果我们现在还不知道，那么临终前呼吸快要终了时候，我们
大部分人将会知道。一个由于培养觉性而拥有智慧的人，『在临终前』可以有智
慧地知道这一点；但没有培养觉性与智慧的人，虽然临终前呼吸快要终了时面临
同样的情况，但他们不会知道这一点，因为他们没有智慧。要清楚地知道并真正
地看见，不是用记忆或辨别『去知道』，真正用培养觉性生起的智慧知道，这样
你自己就会确信无疑。也就是说，到达终点时，智慧会生起。要当心可能会出现
的异常情况。觉知你自己。不要执着于快乐或任何生起的东西。苦也不要，乐也
不要，只是不断地觉知所缘，从身心所缘到胜义所缘，一层一层地、一个阶段一
个阶段地知道这些所缘。

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 Certainly, if you develop sati correctly, the longest time for the practice will
be no more than three years, the median time one year, and the quickest time
one day to ninety days. We do not have to talk about the fruit of this practice.
There is really no dukkha.

可以肯定的是，如果你正确地培养觉性，最长不超过三年，中等时间是一年，
最快是一天至九十天。我们不必谈论修行的成果。真的可以没有苦。

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Chapter Senven But That is not Obtained Simply
by Wishing

第七章 不能简单地由期望而得到
BUT THAT IS NOT OBTAINED SIMPLY BY WISHING
AND THIS TOO IS DUKKHA
不能简单地由期望而得到
这也是苦

There are many different methods of kammaṭṭhāna. I have practiced many, many
methods, but those methods did not lead to paññā. Now, the method that we are
practicing is the method that directly leads to paññā. Anyone can practice it, if they
know the correct method. When paññā arises you will know, see and understand by
yourself. So the method of turning the hand up and down is the method to build up
sati, to develop paññā. When it has been practiced thoroughly, it will be abundant and
spontaneous.

世上有许多种不同的禅修方法。我曾练习过很多很多，但这些方法都没有使
我产生智慧。现在我们练习的方法是直接导向智慧的。如果知道正确的方法，任
何人都可以练习它。当智慧生起时你自己就会知道、看见、明白。因此，这种规
律的手部动作是培养觉性、发展智慧的方法。若能精进而深入地练习，丰富的成
果将会自然呈现。

Anyone without exception can practice it, whether they are a child or adult,
whatever work they do, whatever religions they profess or beliefs they hold, they can
practice. Everyone has body-mind. Body is the matter that we can see with the eyes.
We can call it roop. But the mind we cannot see with the eyes, we cannot touch with
the hands. It can be called nahm. These two things are the same.

任何人都可以毫无例外地练习这个方法，无论大人、小孩，无论什么职业，
无论什么宗教信仰。每个人都有身─心。身是指我们可以用眼睛看见的物质，我

85
们称之为色。不过心我们无法用眼睛看见、无法用手触摸。它称之为名。两者『对
于我们每个人来讲都』是相同的。

When we build up sati, develop sati, paññā will arise and know by itself. Just
have the thing that is already there grow up. The thing that is not real, we don’t have
to do it. When we know roop-nahm we will know everything, and we can really untie
dukkha. For example, we will not attach to sammuti. After knowing that, we practice
more awareness, doing the arm-movement as I advised you. Now we do it faster.
Thought is the quickest thing, it is quicker than electricity.

当我们培养了觉性，智慧会自动生起。只要让已经存在的事物成长即可。若
是虚无之物，我们就不必去做。体证了名色以后，我们会知道所有的事物，我们
真的能从苦中解脱。例如，我们就不会执着假名了。体证名色以后，我们还要更
多地培养觉性，练习我所建议你们的手部动作。这时我们的觉知更快了。念头是
最快的，比闪电还快。

When satipaññā has increased, it will know, see and understand dosa - moha -
lobha. When we know it, dukkha in the mind will decrease. Most people
misunderstand, and think that dosa, lobha and moha are normal. But one that knows
says that dosa - moha - lobha is dukkha, ugly, dirty, so he or she doesn’t let that thing
come close. This is called knowing one’s own life-mind, which is clean, illuminated
and calm. When we know this point, it has great potential, like a small stream
descending to become a big river.

随着观智的增长，它就会知道、看见、了解贪、嗔、痴。当我们到达这个境
界，心中的苦就会减少。大多数人误解了，以为贪、嗔、痴是正常的。而智者会
说贪、嗔、痴是苦的、是丑陋的、是肮脏的，所以他（她）就不会让贪、嗔、痴
靠近。这就称之为知道自己的“本心”。本心是清净的、光明的、宁静的。当我
们到达这个境界，它就有巨大的潜能，就可以像小溪会聚成大河一样。

So the method of practice is to have more and more awareness, knowing the
postures of the body, and those minor movements like blinking, looking to the left and
right, inhaling and exhaling. All these movements can be seen with the eyes. But we
cannot see thought with the eyes. We can only know it and see it with samādhi - sati -
paññā. The samādhi I am talking about is not sitting with eyes closed. Samādhi means
setting up the mind to be aware of ourself. When we have awareness of ourself
continuously, that is called samādhi, or it can be called sati. When the mind thinks we

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will know thought immediately, and thought will become shorter and shorter. It is like
plus and minus, increase and decrease. If we talk there is much to say, but I would
like all of you to practice the movement, to practice by yourself through the method of
movement. The fruit will come by itself.

因此练习的目的是为了增长觉性，知道身体的动作，以及像眨眼、左顾右盼、
呼吸等各种细微的运动。所有这些运动都可以用眼睛看见，但是我们却无法用眼
睛看见念头，我们只能用觉、定、慧知道它、看见它。我这里说的定不是闭眼坐
着。定的意思是把心安定下来（setting up the mind）觉知自己。当我们可以持续
不断地觉知自己，那就称为正定，也可以称为觉性。心一思考，我们就可以立即
知道念头，念头就会越来越短。这就如同加法和减法一样地增加和减少。如果要
解释的话，还可以说许多，但我希望大家亲自练习这个方法。成果将会自己呈现。

巴利术语索引（略）

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 我们必须学习自己，我们必须教导自己，

我们必须看自己，我们必须知道自己，

我们必须明白自己，我们必须觉知自己。

因此不必对别人感兴趣。

只是单纯地觉知肢体的动作，不要把练习当作一件特别的事来做。

不要着急，不要怀疑，不要揣测，

不要期待成果。

只是简单的移动肢体，一次觉知一个动作。

当我们失去觉性时，让它去；当我们有觉性时，也让它去。

有时候我们能知道，有时候我们不知道，都让它去，但都要觉知。

肢体移动时，要知道；念头来时，也要知道。

这是一个每天 24 小时的练习。

专心致志地去练习，舒适地去练习。

如果我们正确的发展觉性，最长不超过三年，或者一年，

最短一到九十天（就能灭苦）
。

我们不必讨论练习这个方法的结果。

“不苦”是真实存在的。

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