..续本文上一页 much of his teaching would be concerned with the details of the steps and stages through which the mind progressed on its way to the ending of suffering[5]

　　◎那一天他继续的练习，他的心也跟着产生一阶又一阶地变化。在往后数年中，他的许多教导都和他这时候内心一阶一阶增长而至苦灭的变化过程[5]有密切关连。兹详述其变化过程如下：

　　Later that evening a deeper realization arose, and his mind changed for the second time. Early the next morning, the 11th day of the waxing moon (July 8, 1957), as he walked in meditation, his realization went even deeper, and his mind changed for the third time. Soon afterwards the state of arising-extinction was realized; and with that all of Por Teean”s human conditioning and limitations dissolved and lost their taste: body-mind returned to its "original" state.

　　◎到了那天晚上，他得到了较深一层的体悟(译注：中悟)，他的心也有了第二次的改变。隔天早晨—腊8月第11天(1957年7月8日)，他练习自己方法的第四天—当他正在经行时，他又得到了更深一层的体悟(译注：大悟)，他的心也有了第三次的大改变。过不久，他就彻底证悟了「生灭的本质(the state of arising-extinction)」(译注：大彻大悟)，此后他凡夫的心理作用(贪瞋痴烦恼)及束缚(苦)全部消融而尽失其味，不再有烦恼和苦，身心恢复了本来面目。

　　A few days later Achan Pan arrived from Laos on a short visit in order to examine the progress of the meditators. Por Teean was the last person to be interviewed. When asked what he knew, Por Teean said that he knew himself. Asked how he knew himself, he answered that in moving, sitting, and lying he knew himself. Achan Pan commented that in that case only dead people did not know themselves. Por Teean replied that he had already died and had been born anew. "I have died to filth, wickedness, sorrow, darkness, and drowsiness, but I am still alive," he explained.

　　◎波田开悟后过没几天，阿姜潘从寮国回来巡视禅修者的进展，他最后一个去小参。

　　阿姜潘问： 「你知道了什么？」

　　波田说：「我知道自己。」

　　阿姜潘又问：「你是怎样知道自己？」

　　他说：「我在动作、坐着和躺卧时知道自己。」

　　阿姜潘说：「只有死人才不知道自己。」(译注：意谓每个人在行住坐卧时也都跟你一样知道自己呀？！)

　　波田回答：「我已经大死一次又再活过来了。」(译注：意谓我跟他们不同，一般人没死过也没真正活过！)

　　接着他解释说：「我的染污、邪念、忧悲、无明和昏沈已经死了，但是我还活着。」(译注：假的死了，真的活过来了。)

　　Achan Pan then asked him whether salt is salty. "Salt is not salty," Por Teean replied. "Why

　　" "Salt is not on my tongue, so how can it be salty." Achan Pan then asked whether chilli is hot and sugar cane sweet. Por Teean responded in a similar way to each of these questions.

　　◎阿姜潘又问他：「盐是咸的吗？」

　　波田回答：「盐不是咸的。」

　　「为什么？」

　　「盐不在我的舌头上，所以怎么会咸呢？」

　　接着阿姜潘问「胡椒是否辣」，和「糖是否甜」的问题，波田对这些问题给了相同方式的回答。

　　Achan Pan went on to ask: "Among the black colors, which one is more black

　　" "Black is black, no black can be beyond black; white is white, no white is beyond white; the same is true for red and every other thing-nothing is beyond itself," Por Teean answered.

　　◎接着阿姜潘又问：「在各种黑色当中，何种较黑？」

　　波田回答：「各种黑色都如其黑，没有哪个黑色能超越哪个黑色。各种白色都如其白，没有哪个白色能超越哪个白色。红色乃至其他任何东西也是如此——没有其他东西能超越任何东西的自己本身。」

　　Achan Pan was silent for a long time. Then he spoke again, "Suppose here is a forest, and a person came to see me, and then walked back home. On the way back home he carried a gun, and coming upon a tiger he shot it. Being wounded, the tiger became very fierce. If I had asked that person to tell you to come and see me here, would you come

　　" Achan Pan used a story to pose a profound question.

　　◎阿姜潘沉默了一段长时间后，又再问：「假设这里是一片森林，有一个人来看我之后回去。这人回去时带着枪，途中碰到一只老虎，他开枪射伤了这只老虎，老虎变得非常凶暴。如果我要这个人转告你来这里看我，你会来吗？」阿姜潘用故事提出一个蕴含深义的问题。

　　"Yes, I would. Being asked by you, I would come. If I did not come, it would be disrespectful to you," Por Teean answered.

　　"If you come, the tiger will bite you."

　　"Eh, I do not see the tiger."

　　"Will you come along the path or use a short-cut

　　" Achan Pan asked.

　　"I will not use a short-cut. I will use the path. When I walk on the path and the tiger comes, I can see it and avoid it. If I do not walk on the path and the tiger comes, I cannot see it, and therefore cannot avoid it," Por Teean replied.[6] After this, Achan Pan had nothing more to say.

　　◎波田回答：「会的，我会来。您要我来，我就会来。如果我不来，那就对您不恭敬了。」

　　「但是你若来，这只老虎会咬你。」

　　「嗯——但我没看到这只老虎呀！」(译注：意谓都还没看到干嘛就先怕呢？)

　　阿姜潘问：「你会走大路还是抄小路避开老虎？」

　　波田回答：「我不会抄小路，我会走大路。当我走大路而老虎来时，我会看见牠并且灭除牠；如果老虎来了而我没走大路，那我就永远不会看见牠，而也就不能灭除牠。[6] 」(译注…

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