..續本文上一頁the reflections on Transience, Imperfection and Ownerlessness you”ll have suffering. If you can practice just this much it”s enough; suffering won”t arise, or if it does arise you can settle it easily, and it will be a cause for suffering not arising in the future. This is the end of our practice, at the point where suffering doesn”t arise. And why doesn”t suffering arise

　　 because we have sorted out the cause of suffering, samudaya.

　　 只要你不要將佛陀抛掉，就不會痛苦。 一旦你抛掉佛陀之後，你就會經驗到苦；一旦你丟棄對無常、苦和無我的反觀，就會有苦。 假使你能夠修行這麼多，那就夠了，苦就不會生起； 或者，如果它升起，你也可以輕而易舉地平定它，並且，它將是在未來不會升起的原因。 這就是我們修行的終點──苦不會再升起的境地。而爲何苦不再升起呢？因爲我們已經找出苦因了(samudaya，集)。

　　For instance, if this glass were to break, normally you would experience suffering. We know that this glass will be a cause for suffering, so we get rid of the cause. All dhammas arise because of a cause. They must also cease because of a cause. Now if there is suffering on account of this glass here, we should let go of this cause. If we reflect beforehand that this glass is already broken, even when it hasn”t, the cause ceases. When there is no longer any cause, that suffering is no longer able to exist, it ceases. This is cessation.

　　 比方說，如果這個杯子破了，通常你會經驗到苦。 我們知道這個杯子將會是苦的起因，所以我們要從「因」中解脫出來。 所有的法(此指六塵中的法塵)的生起，是因爲「因」的原故，而它們也必定會因爲「因」而消滅。 現在，假使「苦」是因爲這個杯子的緣故，我們就應該放下這個「因」。 如果我們事前就能反觀這個杯子已經破了，即使它還沒破，「因」已經熄滅了。 一旦不再有任何「因」時，苦也就不能再生存，因爲它熄滅了。這就是「滅」。

　　You don”t have to go beyond this point, just this much is enough. Contemplate this in your own mind. Basically you should all have the Five Precepts [21] as a foundation for behavior. It”s not necessary to go and study the Tipitaka, just concentrate on the Five Precepts first. At first you”ll make mistakes. When you realize it, stop, come back and establish your precepts again. Maybe you”ll go astray and make another mistake. When you realize it, re-establish yourself.

　　 你不需要再超越這點，只要這樣就夠了，在你自己的心理思惟這點。 基本上你們都應該持五戒，以做爲一個行爲的基礎。 首先不必要去研究叁藏，只要先專心在五戒上就可以了。 剛開始你會犯戒，但當你覺察到時，馬上停止，再回來建立起你的戒，也許你又會脫離軌道，以致于再犯另一個錯。當你覺察到時，將自己從新再建立起來。

　　Practicing like this, your sati will improve and become more consistent, just like the drops of water falling from a kettle. If we tilt the kettle just a little, the drops fall out slowly ...plop!...plop!...plop!...If we tilt the kettle up a little bit more, the drops become more rapid ... plop, plop, plop!!... If we tilt the kettle up even further the "plops" go away and the water flows into a steady stream. Where do the "plops" go to

　　 They don”t go anywhere, they change into a steady stream of water.

　　 修行是這樣子的：你的「念」會增進而變得更持續， 就如同壺裏滴出來的水滴一樣。 如果我們將水壺傾斜一點點，水滴會慢慢地滴出來，...... 滴！...... 滴！......滴！如果我們將水壺再傾斜一點， 水滴會滴得更快，滴！滴！滴！如果將水壺再傾斜的話，「水滴」消失了，而水會像穩定的河水般流出。 「水滴到那裏去了？」它們那裏也沒去，只是改變成爲一條穩定的流水罷了。

　　We have to talk about the Dhamma like this, using similes, because the Dhamma has no form. Is it square or is it round

　　 You can”t say. The only way to talk about it is through similes like this. Don”t think that the Dhamma is far away from you. It lies right with you, all around. Take a look ... one minute happy, the next sad, the next angry ... it”s all Dhamma. Look at it and understand. Whatever it is that causes suffering you should remedy. If suffering is still there, take another look, you don”t yet see clearly. If you could see clearly you wouldn”t suffer, because the cause would no longer be there. If suffering is still there, if you”re still having to endure, then you”re not yet on the right track. Wherever you get stuck, whenever you”re suffering too much, right there you”re wrong. whenever you”re so happy you”re floating in the clouds...there...wrong again!

　　 我們必須藉由譬喻來談佛法，因爲佛法沒有任何形相。 它是方的還是圓的？你說不上來，唯一的方法就是透過譬喻來說明。 不要以爲佛法離你很遠，它到處都與你同在。仔細看......， 一下子快樂，一下子悲傷，一下子又生氣......，這都是佛法，去觀察和理解它。 無論是什麼造成苦你都應該去對治，如果苦還存在的話，就是因爲你還沒清楚地了解它，所以再觀察一下。 如果你能夠清楚地了解，就不會痛苦，因爲「因」不再存在了。 如…

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