Epilogue
后言
[ 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
如果我们有正确的了解，修习佛法并不困难。佛陀所教导的真理现存于人，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
这个方法简单，不需研究经藏，因为真理现存于人。每人都可以觉知自己的身心动作。
即使我们没有觉知自己，身体还是动，念头还是起，只是我们不觉而己。如果没有觉知身心的动作，心便会出现幻象。
这个方法除了觉知身心动作之外无他。其它方法则有许多活动，例如戒律或练习专注等。
这方法与其它事无关联，因为真理存在于我们之内。
[ 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).
三
培养自觉时，应让身心的每一部份自然地运作，不要勉强它们违背其自然法则。
这方法要自然地运用，不要做出违反身体的功能：眼看、耳德、鼻嗅、身体的动作，一定得依照它们的功能自然地运作。念头生起，也由它自由地运作。
别做任何违反身心自然功能的事，只能训练自觉使其与身心运作同步。
[ 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
有两种定：
第一种是没有觉知的定，好像是砖石一样，就叫做「无慧的定」或「无明的定」。
第二种是带着觉知，它也许不该叫定而应称为「觉」。这种定是一种没有贪、嗔、痴的定，没有无明的定，没有不觉的定，不管你叫它甚么，都只是文字。
带着觉知的定，意味着我们不需其它的东西。我们不再寻师、求法或找道场。这种带着觉知的定就是寂灭的意思。
[ 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
规律的身体动作以及自觉的培养带来智慧。这种智慧不是由知识而生，而是来自自然的法则，我们称之为「内观智慧」。
智慧现前是什么意思？
它指智慧是从一套内观法则领悟而生。它并不是由经藏中去学习这些法则。
这意味着成就内含于这套内观法则中，正如钻石藏于泥中，将泥沙筛漏后留下的就是钻石。
我们应练习直到这法则自然出现而永远存在。
人人皆有这套法则。在痛苦终止后，智慧会显现。「此生已尽、梵行己立、所作已作、自知不受后有」，学佛到此毕业了。
[ 6 ]
“Cutting the hair only once” means the body returns to its original state and the mind returns to it…
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