INTRODUCTION [1]

　　1 導論

　　The Dhamma (the Truth) which I am talking, belongs to everybody. It dos not belong particularly to any religion, whether Buddhism, Brahmanism or Christianity; nor to any nationality, whether Thai, Chinese, French, English, American, Japanese or Taiwanese. Anyone who realizes it, possesses it.

　　One who realizes it, possesses it. One who does not realize it, does not possesses it. It exists in everybody regardless of his religion.

　　Having realized it, you cannot prohibit others from cultivating it.

　　Having realized it, you cannot destroy it, because it is indestructible. Nothing can destroy it.

　　It is impossible to stop others from realizing it because one who cultivates it will realize himself.

　　One having realized, it is impossible to destroy because is so all the time.

　　一

　　我所說的法(真理)，人人有份。它並不特別屬于某一宗教，不論佛教、婆羅門教或基督教；也不專屬任何國籍，不管是泰、中、法、英、美、日或臺灣，任何人證悟了它，就擁有它。

　　悟者得之；迷者不察。人人本具，不論教派。

　　悟了，你無法阻止他人修習它。

　　悟了，你無法摧毀它，因爲它不可摧。

　　你無法阻止他人證悟它，因爲行者自修自悟。

　　悟了，你無法摧毀它，因爲它一直如此。

　　[2]

　　Man himself is religion.

　　Dhamma is in man. Man is Dhamma.

　　The ancients said, “heaven or hell is in the mind, so is Nirvāna (the extinction of all defilements and suffering).”

　　Where is the mind

　　Have you ever seen the mind

　　If you have never seen it, you should practice until you know what the mind is.

　　Hell is mental suffering or unhappiness. When it fades away, we are in heaven. Whenever anger recurs, we then revert to hell.

　　二

　　人本身即是宗教。

　　法在人中，人即是法。

　　古人說：「天堂在心中，地獄在心中；涅槃(一切煩惱與痛苦的止息)也是如此。」

　　心在那兒？

　　你可曾見過心？

　　若不曾見過它，你應該修行直到了解心是什麼爲止。

　　地獄是指心理上的痛苦或不快樂。當它消失時，我們便在天堂裏。每當瞋心起時，我們又回到地獄。就算現在我們在天堂，沒掉進地獄，但不知道出路，等于在世間法(世俗谛)裏，當我們無法從世間法找到出世間法的路，我們就會在世間法的漩渦中走不出來。在世間做善事是衆生的行爲，稱不上是人的行爲，更稱不上是聖者的行爲。希望大家有這樣的了解。當我們已解脫苦惱，那就是出世間的行爲。

　　[3]

　　The Buddha-nature is the mind that is clean, clear, calm, pure, bright and quick. This kind of mind exists in everybody without exception.

　　Water and mud are not the same thing. It is the mud that makes the water look turbid, but the water itself is clear. Our mind is the same. If we realize this, we will gradually follow the Path. The Buddha-nature is the mind that is clean, clear, calm and pure. When the mind is pure, the mud cannot pollute the water any more. When the mind is bright, the mud will transform into sediment and break through the bottom. When the mind is quick, it is light and can see everything.

　　The Mundane Dhamma (Worldly Truth) and the Transcendent Dhamma (Ultimate Truth) are in co-existence. If we really realize the later, then we can distinguish them from each other. If we do not realize it, we cannot make a distinction.

　　叁

　　佛陀的心是清、明、靜、淨、亮、敏的心。這心人人都有，毫無例外。

　　水和泥不是同樣的東西。泥使水看來混濁，但水本自明淨。我們的心也是如此。如果能領會這點，便能逐步走上正道。佛陀說清、明、靜、淨的心，心淨則泥無法再使水染..心淨則泥無法再使水染；心亮則泥沈，脫底而落；心靈敏則輕，能看清萬物。

　　世間法(世俗谛)與出世間法(勝義谛)同時存在。如果我們真正體悟後者，便能辨別兩者，否則便無法區分。

　　[4]

　　The Dhamma that made Siddhartha become an Arahant or the Buddha existed prior to him. It is the neutral mind that exists at the moment (neither being happy nor sad).

　　While you are listening to me now, how is your mind

　　It is neutral.

　　Are you conscious of this state of mind

　　If you are conscious of this neutral mind, this is what we call calmness. You can work, talk or think anything. This kind of mind requires no effort.

　　It can be easily taught, but one who does not understand it tends to make something easy unnecessarily difficult or something simple to be complicated.

　　This neutral mind (is natural and) requires no effort.

　　Everybody has this kind of mind, but we have never looked before. It is called Upekkhā [Equanimity].

　　四

　　使悉達多太子成爲佛陀的法，在他之前就已存在。它就是當下這平常的心。

　　你現在聽我說法的心如何？

　　它是中性的，帶著覺性的。

　　你覺知這心嗎？

　　假使你覺知這中性的狀態，這就是我們所謂的甯靜。你可以工作、談論或思考任何事情。這種心毫不費力。

　　它很容易調教，但是，不了解它的人卻常把容易的變成困難的，或是簡單的複雜化。

　　這中性的心自然而毫不費勁。

　　人人有這種心，但我們不曾注意。它就是所謂的平等心。

　　[5]

　　Man is born to think. He thinks this and that endlessly.

　　Thoughts flow all the time like a stream.

　　Thought is the quickest thing. It is quicker than lighting or anything.

　　Suffering arises because we do not see thought. Thought itself is not suffering. When thought arises, we do not see, know and understand it simultaneously, so greed, anger, or delusion arises and brings us suffering.

　　If fact, there is no greed, anger or delusion. They occur because we do not see “the source of the mind”.

　　五

　　人，生而思考，思此想彼，永無終止。

　　念頭像溪水般的流動。

　　念頭是最快的，快過閃電或其它。

　　由于我們看不清念頭，所以有痛苦。念頭本身並不痛苦。當念頭生起時，我們不能同時看見、知道和了解它，因而生起貪、瞋、癡而帶來痛苦。

　　貪、瞋、癡事實上不存在，只因爲我們看不見「心的源頭」，所以它們才生起。

　　[6]

　　So let us cultivate self-awareness. When thought arises, we see, know and understand it. It is Sati-Samādhi-Pańńā (Awareness-Attention-Insight). We call it “self-awareness”. Whenever we are aware, thought cannot concoct. If we do not see it, it will concoct endlessly.

　　This method is the shortest way to Sudden Enlightenment.

　　六

　　因此，讓我們來培養自覺。念頭生起時，知道、看見、了解它。這就是覺-定-慧。我們稱之爲「自覺」。只要我們覺知，就不會被念頭拖走；若不留神，它便導演不停。

　　這方法可以說是頓悟的快捷方式。

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