Epilogue
後言
[ 1 ]
If we have right understanding, Dhamma practice will not be difficult.
The Truth that the Buddha taught exists in man. What he taught, everyone can do.
一
如果我們有正確的了解，修習佛法並不困難。佛陀所教導的真理現存于人，他所教的，人人都能做。
[ 2 ]
This method is easy. It is not necessary to study the Scriptures because the Truth exists in man. Everyone can be aware of the movements of his own body and mind.
Though we are not aware of ourselves, the bodies still move and thoughts arise, but we are not aware of them. The mind will conjure up unreality if we are not aware of the movements of the body and the mind.
This method is nothing other than being aware of the movements of the body and the mind. In other methods, there are many activities, for example, keeping precepts or practicing concentration.
This method is not related to anything else. Why not
Because the Truth exists within ourselves.
二
這個方法簡單，不需研究經藏，因爲真理現存于人。每人都可以覺知自己的身心動作。
即使我們沒有覺知自己，身體還是動，念頭還是起，只是我們不覺而己。如果沒有覺知身心的動作，心便會出現幻象。
這個方法除了覺知身心動作之外無他。其它方法則有許多活動，例如戒律或練習專注等。
這方法與其它事無關聯，因爲真理存在于我們之內。
[ 3 ]
When we cultivate self-awareness, we should let every part of the body and the mind work naturally. Do not force them against their nature.
This technique can be applied naturally, and does not do anything against the body”s functions:
Eyes — to see
Ears — to hear
Nose — to smell
The bodily movements must be done in a natural manner according to their functions.
The mind generates thoughts freely.
Do not do anything against the natural functions (of the body and the mind), but cultivate the self-awareness to catch up with the movements (of the body and the mind).
叁
培養自覺時，應讓身心的每一部份自然地運作，不要勉強它們違背其自然法則。
這方法要自然地運用，不要做出違反身體的功能：眼看、耳德、鼻嗅、身體的動作，一定得依照它們的功能自然地運作。念頭生起，也由它自由地運作。
別做任何違反身心自然功能的事，只能訓練自覺使其與身心運作同步。
[ 4 ]
There are two kinds of calmness.
The first is the calmness under unawareness, a dull calmness like a brick or stone. It is called calmness without Pańńā or calmness under delusion.
The second is calmness with awareness. It may not be called calmness, but should be called Enlightenment. This kind of calmness is calmness without anger-greed-delusion, calmness without ignorance, calmness without unawareness. Whatever you call it, it is only words.
Calmness with awareness means we do not want anything else. We no longer seek for teachers or methods or places. Calmness means cessation.
四
有兩種定：
第一種是沒有覺知的定，好像是磚石一樣，就叫做「無慧的定」或「無明的定」。
第二種是帶著覺知，它也許不該叫定而應稱爲「覺」。這種定是一種沒有貪、嗔、癡的定，沒有無明的定，沒有不覺的定，不管你叫它甚麼，都只是文字。
帶著覺知的定，意味著我們不需其它的東西。我們不再尋師、求法或找道場。這種帶著覺知的定就是寂滅的意思。
[ 5 ]
The rhythmic bodily movements and the cultivating of self-awareness cause Pańńā. This Pańńā does not arise from intellect. It arises from the Law of Nature. We call it Nanā Pańńā of Vipassanā (Wisdom of Insight).
What is the meaning of Pańńā arising
It means Pańńā arises from the realization of a set of Insight Formulas. It is not necessary to learn these formulas from the Scriptures.
This set of Insight Formulas means success which is within the formulas themselves, as diamond buried in the mud, after being sifted, only the diamond remains.
We should practice until these formulas appear naturally and exists permanently.
Everybody has this set of formulas within himself. After attaining the End of Suffering, Nanā will arise, “Birth is extinguished, Existence is extinguished, the religious life is complete and there is nothing left to do”. The studying of Buddhism ends here.
五
規律的身體動作以及自覺的培養帶來智慧。這種智慧不是由知識而生，而是來自自然的法則，我們稱之爲「內觀智慧」。
智慧現前是什麼意思？
它指智慧是從一套內觀法則領悟而生。它並不是由經藏中去學習這些法則。
這意味著成就內含于這套內觀法則中，正如鑽石藏于泥中，將泥沙篩漏後留下的就是鑽石。
我們應練習直到這法則自然出現而永遠存在。
人人皆有這套法則。在痛苦終止後，智慧會顯現。「此生已盡、梵行己立、所作已作、自知不受後有」，學佛到此畢業了。
[ 6 ]
“Cutting the hair only once” means the body returns to its original state and the mind returns to it…
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