..续本文上一页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.

　　 只要你不要将佛陀抛掉，就不会痛苦。 一旦你抛掉佛陀之后，你就会经验到苦；一旦你丢弃对无常、苦和无我的反观，就会有苦。 假使你能够修行这么多，那就够了，苦就不会生起； 或者，如果它升起，你也可以轻而易举地平定它，并且，它将是在未来不会升起的原因。 这就是我们修行的终点──苦不会再升起的境地。而为何苦不再升起呢？因为我们已经找出苦因了(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.

　　 比方说，如果这个杯子破了，通常你会经验到苦。 我们知道这个杯子将会是苦的起因，所以我们要从「因」中解脱出来。 所有的法(此指六尘中的法尘)的生起，是因为「因」的原故，而它们也必定会因为「因」而消灭。 现在，假使「苦」是因为这个杯子的缘故，我们就应该放下这个「因」。 如果我们事前就能反观这个杯子已经破了，即使它还没破，「因」已经熄灭了。 一旦不再有任何「因」时，苦也就不能再生存，因为它熄灭了。这就是「灭」。

　　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.

　　 你不需要再超越这点，只要这样就够了，在你自己的心理思惟这点。 基本上你们都应该持五戒，以做为一个行为的基础。 首先不必要去研究三藏，只要先专心在五戒上就可以了。 刚开始你会犯戒，但当你觉察到时，马上停止，再回来建立起你的戒，也许你又会脱离轨道，以致于再犯另一个错。当你觉察到时，将自己从新再建立起来。

　　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.

　　 修行是这样子的：你的「念」会增进而变得更持续， 就如同壶里滴出来的水滴一样。 如果我们将水壶倾斜一点点，水滴会慢慢地滴出来，...... 滴！...... 滴！......滴！如果我们将水壶再倾斜一点， 水滴会滴得更快，滴！滴！滴！如果将水壶再倾斜的话，「水滴」消失了，而水会像稳定的河水般流出。 「水滴到那里去了？」它们那里也没去，只是改变成为一条稳定的流水罢了。

　　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!

　　 我们必须藉由譬喻来谈佛法，因为佛法没有任何形相。 它是方的还是圆的？你说不上来，唯一的方法就是透过譬喻来说明。 不要以为佛法离你很远，它到处都与你同在。仔细看......， 一下子快乐，一下子悲伤，一下子又生气......，这都是佛法，去观察和理解它。 无论是什么造成苦你都应该去对治，如果苦还存在的话，就是因为你还没清楚地了解它，所以再观察一下。 如果你能够清楚地了解，就不会痛苦，因为「因」不再存在了。 如…

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