NO AJAHN CHAH
（不存在的阿姜查）
── Reflection ──
阿姜 查 讲述
果儒 译
Once there was a layman who came to Ajahn Chah andasked him who Ajahn Chah was. Ajahn Chah, seeing that thespiritual development of the individual was not very advanced,pointed to himself and said, "This, this is Ajahn Chah. "
有一次，有位在家居士来拜访阿姜 查，他问阿姜查：「谁是阿姜查？」阿姜查知道这个人在修行上不是修得很好，阿姜查指著自己说：「这是阿姜查。」
On another occasion, Ajahn Chah was asked the samequestion by someone else. This time, however, seeing that thequestioner's capacity to understand the Dhamma was higher,Ajahn Chah answered by saying, "Ajahn Chah? There is NOAjahn Chah."
在另一个场合，又有人问阿姜查相同的问题。然而，这次阿姜查发现询问者了解「法」的能力比较强，阿姜查回答说：「阿姜查吗？没有阿姜查。」
The quotations in this collection have been taken fromBodhinyana, A Taste of Freedom, A Still Forest Pool,Samadhibhavana, Seeing the Way, Living Dhamma , Food forthe Heart, and Venerable Father, A Life with Ajahn Chah.Some quotations come from a personal collection hithertounpublished.
这本集子的引文係选自《菩提乘》、《解脱的滋味》、《寧静的森林水池》、《修定》、《见道》、《生活的佛法》、《心灵的资粮》、《可敬的师父：与阿姜查共处的岁月》，有些引文引自尚未发表的个人选集。
目 录
序言
1. 生与死
2. 身体
3. 呼吸
4. 法
5. 心与意念
6. 无常
7. 业
8. 禪修
9. 无我
10. 平静
11. 苦
12. 老师
13. 了 知与智慧
14. 戒
15. 综合篇
序
When people would say to Ajahn Chah that they found itimpossible to practise in society, he would ask them, "If Ipoked you in the chest with a burning stick, would you say thatindeed you were suffering, but since you live in society youcan't get away from it?" Ajahn Chah's response makes a pointnot unlike the Buddha's parable of the poisoned arrow. TheBuddha tells of a man who had been shot by an arrow andwould not let anyone pull it out until his questions about thearrow, the bow and the archer were all answered. The onlyproblem was that the wounded man would probably die beforehe could get the replies to all of his questions. What thewounded man had to realize was that he was in pain and dying,and he should do something about that right away.
当人们对阿姜查说：他们发现要在社会上修行是不可能的。阿姜查会问他们：「如果我用一根烧热的树枝插入你的胸口，你会说：你正在受苦, 但因為你生活在社会中，你就不能摆脱它吗？」阿姜查的回答与佛陀的毒箭的譬喻不同，他直接了当。佛陀提到一个被箭射到的人，这个人不让别人把箭拔出来，直到别人回答他所有关於箭、弓和射手的问题。唯一的问题是：在他得到所有问题的答案前，这个受伤的人或许会死去。受伤的人必须了解：他正在受苦和即将去世，他应该立刻对伤口採取措施。
Ajahn Chah emphasized this point over and over again inhis teachings: You're suffering; do something about it now! Hewouldn't spend much time talking about peace, wisdom, ornibbanic states, but rather the practice of constantlybeingaware of what was happening within the body and mind in thepresent moment, learning how to simply watch and let go.Meditation, he'd say, was not getting things, but getting rid ofthings. Even when asked about the peace that one could attainthrough practice, he would instead rather speak of theconfusion that one should first get rid of, for, as he put it, peaceis the end of confusion.
阿姜查在他的教导裡，一再强调这点︰你正在受苦，现在，想办法去除苦。他不会花许多时间谈论平静、智慧或涅槃境界，而是对当下身心的生灭现象保持觉知，学习如何
观察和放下。阿姜查说：禪修不是想得到东西，而是要放下。
即使有人询问有关透过修行获得平静时，他会说应该先去除
困惑，因為平静是困惑的结束。
This collection reflects not only on suffering andmeditation practice, but also gives us some insight intoimpermanence, virtue, non-self and so on. We hope that thereader will take this little book as a companion and "goodfriend" for moments of quiet reflection, and perhaps get aglimpse of the "no Ajahn Chah" who used to say, "I'm alwaystalking about things to develop and things to give up, but,really, there's 'nothing' to develop and 'nothing' to give up."
这个集子不只说明苦和禪修，而且让我们能洞悉无常、戒、无我等等。我们希望读者把这本小册子视為同伴和好朋友，并可随时思考书的内容，或许能窥见「不存在的阿姜查」。阿姜查经常说：「我经常谈论事情的发展和放下事物，但是，真的，『没有什麼』可发展，也『没有什麼』可放下。」
Birth and Death
生 与 死
1. A good practice is to ask yourself very sincerely, "Whywas I born?" Ask yourself this question in the morning, in theafternoon, and at night ... every day.
1. 一个好的修行法是非常真诚的问自己：「我為什麼出生？」每天早上、下午和晚上问你自己这个问题。
2. Our birth and death are just one thing. You can't have onewithout the other. It's a little funny to see how at a death peopleare so tearful and sad, and at a birth how happy and delighted.It's delusion. I think if you really want to cry, then it would bebetter to do so when someone's born. Cry at the root, for ifthere were no birth, there would be no death. Can youunderstand this?
2. 我们的生和死只是一件事，你不能只有其中一种。看到人死亡时，人们在悲泣；出生时，人们是多麼快乐、高兴，这是痴。我认為：如果你真的想哭，最好是当某人出生时哭，為根源而哭，因為如果没有生，就没有死，你了解吗？
3. You'd think that people could appreciate what it would belike to live in a person's belly. How uncomfortable that wouldbe! Just look at how merely staying in a hut for only one day isalready hard to take. You shut all the doors and windows andyou're suffocating already. How would it be to lie in a person'sbelly for nine months? Yet you want to be born again! Youknow it wouldn't be comfortable in there, and yet you want tostick your head right in there, to put your neck in the nooseonce again.
3. 你们想想看：住在一个人的肚子裡会是什麼样子，那会多不舒服啊！请看看，待在一间小茅舍只一天已经很难挨了，关上所有的门窗，你会窒息。躺在一个人的肚子裡九个月会是什麼样子？然而你想要再生，你知道住在肚子裡是不舒服的，然而你想要把你的头放在那裡，再度把你的脖子放进套索裡。
4. Why are we born? We are born so that we will not have tobe born again.
4. 我们為什麼出生，我们出生，以便我们不必再生。
5. When one does not understand death, life can be veryconfusing.
5. 当一个人不了解死时，他的生命可能非常困惑。
6. The Buddha told his disciple Ananda to see impermanence,to see death with every breath. We must know death; we mustdie in order to live. What does this mean? To die is to come tothe end of all our doubts, all our questions, and just be herewith the present reality. You can never die tomorrow; you mustdie now. Can you do it? If you can do it, you will know thepeace with no more questions.
6. 佛陀告诉他的弟子阿难去观察无常，去观察人命（死亡）在每一个呼吸间。我们必须了解死亡，為了活著，我们必须死。这是什麼意思？死亡是今生今世所有疑惑、所有问题的结束。你决不能明天死去，你必须现在死，你做得到吗？如果你做得到，你会知道平静, 而不再有问题。
7. Death is as close as our breath.
7. 死亡像呼吸一样接近我们（人命在呼吸间）。
8. If you've trained properly, you wouldn't feel frightenedwhen you fall sick, nor upset when someone dies. When yougo into the hospital for treatment, determine in your mind thatif you get better, that's fine, and that if you die, that's fine, too. Iguarantee you that if the doctors told me I had cancer and wasgoing to die in a few months, I'd remind the doctors, "Watchout, because death is coming to get you, too. It's just a questionof who goes first and who goes later." Doctors are not going tocure death or prevent death. Only the Buddha was such a doc-tor, so why not go ahead and use the Buddha's medicine?
8. 如果你训练有素，当你生病时，你不会害怕；当有人去世时，你也不会难过。当你生病住院时，你的心要有个底：如果你会康復，这是好的；如果你死了，那也无妨。我向你保证，如果医生告诉我，我有癌症，而且会在几个月内去世，我会提醒医生：「当心，因為死神也正在找你，这只是谁先走和谁稍后走的问题。」医生不会治疗死亡和预防死亡，只有佛陀是这种医生，因此，為什麼不用佛陀开的药方？
9. If you're afraid of illnesses, if you are afraid of death, thenyou should contemplate where they come from. Where do theycome from? They arise from birth. So don't be sad whensomeone dies it's just nature, and his suffering in this life isover. If you want to be sad, be sad when people are born: "Oh,no, they've come again. They're going to suffer and die again!"
9. 如果你怕生病，怕死，那麼你应该观察他们从何生起，他们来自何处？他们与生俱来，所以当有人去世时，不要悲伤，这是自然现象，他在这个生命中的痛苦结束了。如果你想要悲伤，当人们出生时為他们悲伤︰「噢，不，他们又来了，他们会再度受苦和死亡。」
10. The "One Who Knows" clearly knows that allconditioned phenomena are unsubstantial. So this "One WhoKnows" does not become happy or sad, for it does not followchanging conditions. To become glad, is to be born; to becomedejected, is to die. Having died, we are born again; having beenborn, we die again. This birth and death from one moment tothe next is the endless spinning wheel of samsara.
10. 「觉知者」清楚的知道一切有為法都是没有实体的，所以「觉知者」不悲不喜，因為它不会随著有為法改变：将出生则高兴，将去世则沮丧。死后，我们会再生；出生后，我们会再度死去。从这一刻到下一刻的生死轮迴是无止尽的。
Body
身 体
11. If the body could talk, it would be telling us all day long,"You're not my owner, you know." Actually it's telling it to usall the time, but it's Dhamma language, so we're unable tounderstand it.
11. 如果身体能交谈，它会整天告诉我们：「你知道，你不是我的拥有人。」事实上，它一直告诉我们，它是以「法」的语言告诉我们，所以我们无法了解。
12. Conditions don't belong to us. They follow their ownnatural course. We can't do anything about the way the body is.We can beautify it a little, make it look attractive and clean fora while, like the young girls who paint their lips and let theirnails grow long, but when old age arrives, everyone is in thesame boat. That is the way the body is. We can't make it anyother way. But, what we can improve and beautify is the mind.
12. 「有為法」不属於我们，他们随著他们的自然过程而生灭。我们对身体无能為力，我们能稍微使它美丽，使它看起来有吸引力和乾净，像那些年轻女孩一样涂脣膏，以及把指甲留长，然而当年老时，每个人处境相同，这是身体的生灭现象，我们无法改变它，然而，我们可以改变和美化我们的心。
13. If our body really belonged to us, it would obey ourcommands. If we say, "Don't get old," or "1 forbid you to getsick," does it obey us? No! It takes no notice. We only rent this"house," not own it. If we think it does belong to us, we willsuffer when we have to leave it. But in reality, there is no suchthing as a permanent self, nothing unchanging or solid that wecan hold on to.
13. 如果我们的身体真的属於我们，它会服从我们的命令。我们说：「不要变老」或「不准你生病。」它会听我们的吗？不会，它不会理我们的。我们只租用这「房子」，并未拥有它。如果我们认為它确实属於我们，当我们必须离开它时，我们会受苦。事实上，并没有永恆的自我，没有什麼事物不会改变和能够让我们紧紧抓住。
Breath
呼 吸
14. There are people who are born and die and never once areaware of their breath going in and out of their body. That's howfar away they live from themselves.
14. 有些人一生中，从来不曾觉知气息如何进出他们的身体，由此可知，他们离自己多麼远的活著。
15. Time is our present breath.
15. 时光是我们目前的气息。
16. You say that you are too busy to meditate. Do you havetime to breathe? Meditation is your breath. Why do you havetime to breathe but not to meditate? Breathing is somethingvital to people's lives. If you see that Dhamma practice is vitalto your life, then you will feel that breathing and practising theDhamma . are equally important.
16. 你说你太忙无法禪修，你有时间呼吸吗？禪修是你的呼吸。你為什麼有时间呼吸却没有时间禪修？呼吸对人们的生命至关重要。如果你了解修行「法」对你的生命非常重要，那麼你会了解呼吸和修行法是同样重要的。
Dhamma
法
17. What is Dhamma ? Nothing isn’t.
17. 什麼是法？没有什麼不是法。
18. How does the Dhamma teach the proper way of life? Itshows us how to live. It has many ways of showing it - onrocks or trees or just in front of you. It is a teaching but not inwords. So still the mind, the heart, and learn to watch. You'llfind the whole Dhamma revealing itself here and now. At whatother time and place are you going to look?
18. 佛法如何教导我们过正当的生活？「法」以许多方式显示，在岩石上或在树上，或是在你面前显示，这种说法是不用言语的，所以学习用心去观察，你会发现法，就在此时此地自行显示，你要在何时何地见法？
19. First you understand the Dhamma with your thoughts. Ifyou begin to understand it, you will practise it. And if youpractise it, you will begin to see it. And when you see it, youare the Dhamma and you have the joy of the Buddha.
19. 首先，你用思考来了解法，如果你了解法，你会去修行；如果你去修行，你会见到法。当你见法时，你是法，你有佛陀的喜悦。
20. The Dhamma has to be found by looking into your ownheart and seeing that which is true and that which is not, thatwhich is balanced and that which is not balanced.
20. 藉由观察自己的心，知道何者為真，何者非真；何者是平衡的，何者是不平衡的，於此而得以见法。
21. There is only one real magic, the magic of Dhamma. Anyother magic is like the illusion of a card trick. It distracts usfrom the real game: our relation to human life, to birth, to deathand to freedom.
21. 只有一种真正的魔术，那就是法的魔术。其他的魔术就像虚幻的纸牌游戏，它使我们分心，使我们对「我们与人类生命的关係，对生死和解脱」分心。
22. Whatever you do, make it Dhamma. If you don't feelgood, look inside. If you know it's wrong and still do it, that'sdefilement.
22. 无论你做什麼，要如法。如果你觉得不好，往裡头看，看自己的心。如果你知道它是错的，你依然去做，这是烦恼。
23. It's hard to find those who listen to Dhamma, whoremember Dhamma and practise it, who reach Dhamma andsee it.
23. 听闻佛法能牢记在心和能付诸实践以及见法的人，是很难找到的。
24. Regardless of time and place, the whole practice ofDhamma comes to completion at the place where there isnothing. It's the place of surrender, of emptiness, of layingdown the burden. This is the finish.
24. 不管时间和地点，修行佛法在空无一物中完成。这是捨弃，空，以及放下负担的地方，这是结束。
25. The Dhamma is not far away. It's right with us. TheDhamma is not about angels in the sky or anything like that.It's simply about us; about what we are doing right now.Observe yourself. Sometimes there is happiness,sometimessuffering, sometimes comfort, sometimes pain .... this isDhamma. Do you see it? To know this Dhamma, you have toread your experiences.
25. 法不在远处，它与我们同在，法不是有关在空中的天使，或诸如此类的事，法与我们有关，关於我们现在正在做的。观察自己，有时乐，有时苦，有时舒适，有时疼痛，这就是法。你看到了吗？要了解，你必须亲身体验。
26. The Buddha wanted us to contact the Dhamma, butpeople only contact the words, the books and the scriptures.This is contacting that which is "about" Dhamma, and notcontacting the "real" Dhamma as taught by our Great Teacher.How can people say that they are practising well and properlyif they only do that? They are a long way off.
26. 佛陀要我们思惟法，然而人们只是阅读文字、书和经典。这是接触「相似」法，而非大师所教的「真」法。如果他们只是阅读文字、书和经典，怎麼可以说：他们修得很好？他们离修行远甚。
27. When you listen to the Dhamma you must open up yourheart and compose yourself in the center. Don't try toaccumulate what you hear or make a painstaking effort toretain what you hear through memory. Just let the Dhammaflow into your heart as it reveals itself, and keep yourselfcontinuously open to its flow in the present moment. What isready to be retained will be so, and it will happen of its ownaccord, not through any determined effort on your part.
27. 当你听法时，你必须敞开心胸，让自己平静下来。不要试图累积你所听的，或煞费苦心的记住你所听到的法。只要让法流入你的心中，保持开阔的心，当下让法水流动，它是自然而然的，你毋须思索如何精进。
28. Similarly when you expound the Dhamma, you mustnot force yourself. It should happen on its own and shouldflow spontaneously from the present moment andcircumstances. People have different levels of receptiveability, and when you're there at that same level, it justhappens, the Dhamma flows. The Buddha had the ability toknow people's temperaments and receptive abilities. Heused this very same method of spontaneous teaching. It's notthat he possessed any special superhuman power to teach,but rather that he was sensitive to the spiritual needs of thepeople who came to him, and so he taught them accordingly.
28. 同样的，当你说法时，你不可强迫自己，它应该很自然，法水应该当下自动流出。人们接受的能力不同，当你在相同的水平时，法水自然流动。佛陀有能力知人的性格和根器，他用自然的教导，用完全相同的方法，不是他有说法的神通，而是他对听法者的精神需求非常敏感，所以他能因材施教。
Heart & Mind
心与意念
29. Only one book is worth reading: the heart.
29. 只有一本书值得读︰心。
30. The Buddha taught us that whatever makes the minddistressed in our practice hits home. Defilements are distressed.It's not that the mind is distressed! We don't know what ourmind and defilements are. Whatever we aren't satisfied with,we just don't want anything to do with it. Our way of life is notdifficult. What's difficult is not being satisfied, not agreeingwith it. Our defilements are the difficulty.
30. 佛陀教我们：在修行时，无论什麼使心苦恼，这是击中要害。烦恼是苦恼，心不是苦恼。我们不知道我们的心和烦恼是什麼。无论我们对什麼不满意，我们就是无法忍受，我们的生活并不困难，难的是不知足，不认同，我们的烦恼是困难之所在。
31. The world is in a very feverish state. The mind changesfrom like to dislike with the feverishness of the world. If wecan learn to make the mind still, it will be the greatest help tothe world.
31. 这个世间正处於发烧状态，心的好恶变化也跟著世间发烧。如果我们学习使心平静下来，它会是对世界最大的帮助。
32. If your mind is happy, then you are happy anywhere yougo. When wisdom awakens within you, you will see Truthwherever you look. Truth is all there is. It's like when you'velearned how to read - you can then read anywhere you go.
32. 如果你的心是愉快的，那麼无论你到哪裡都会愉快。当智慧清明时，无论你看什麼地方，都可以看到实相，实相无所不在。就像你学会阅读，无论你到任何地方都能阅读。
33. If you're allergic to one place, you'll be allergic to everyplace. But it's not the place outside you that's causing you trou-ble. It's the ''place'' inside you.
33. 如果你非常讨厌某个地方，你会讨厌每个地方。不是外在环境使你厌恶，而是你的内心生起厌恶。
34. Look at your own mind. The one who carries thingsthinks he's got things, but the one who looks on only sees theheaviness. Throw away things, lose them, and find lightness.
34. 观察自己的心，搬东西的人认為他获得东西，但是旁观者只看到负荷、沉重。把东西放下，放下后，身心轻安。
35. The mind is intrinsically tranquil. Out of this tranquility,anxiety and confusion are born. If one sees and knows thisconfusion, then the mind is tranquil once more.
35. 心本来是平静的，在平静外，忧虑和困惑会生起。如果有人发现和知道这种困惑，那麼他的心会再度平静。
36. Buddhism is a religion of the heart. Only this. One whopractises to develop the heart is one who practices Buddhism.
36. 佛教是心的宗教，仅此而已。训练心，培养心的人即是修行佛法的人。
37. When the light is dim, it isn't easy to see the old spiderwebs in the corners of a room. But when the light is bright, youcan see them clearly and then be able to take them down. Whenyour mind is bright, you’ll be able to see your defilementsclearly, too, and clean them away.
37. 当灯光昏暗时，要看到房间角落的蜘蛛网是不容易的；当灯光明亮时，你可以清楚的看到蜘蛛网，然后把它弄下来。当你的心明亮时，你也可以清楚的看到你的烦恼，并且把烦恼清除。
38. Strengthening the mind is not done by making it movearound as is done to strengthen the body, but by bringing themind to a halt, bringing it to rest.
38. 训练心并非像锻鍊身体一般到处移动，而是使心停止，使心止息。
39. Because people don't see themselves, they can commit allsorts of bad deeds. They don't look at their own minds. Whenpeople are going to do something bad, they have to look aroundfirst to see if anyone is looking: "Will my mother see me?""Will my husband see me?" "Will the children see me?" "Willmy wife see me?" If there's no one watching, then they go rightahead and do it. This is insulting themselves. They say no oneis watching, so they quickly finish their bad deed beforeanyone will see. And what about themselves? Aren't they a"somebody" watching?
39. 因為人们看不到自己，他们会造各种恶行，他们怎麼不看看自己的心呢？当人们要做坏事时，他们必须先四处张望，看看是否有人看见，「我的母亲会看见吗？」，「我先生会看见吗？」， 「孩子们会看见吗？」，「我太太会看见吗？」如果没有人看见，那麼他们会去做坏事，这是侮辱自己。他们说没有人看见，因此在别人看见之前，他们迅速完成他们的恶行。他们是谁呢？他们不就是正在看的「某人」吗？
40. Use your heart to listen to the Teachings, not your ears.
40. 用你的心听闻佛法，而非用你的耳朵。
41. There are those who do battle with their defilements andconquer them. This is called fighting inwardly. Those whofight outwardly take hold of bombs and guns to throw and toshoot. They conquer and are conquered. Conquering others isthe way of the world. In the practice of Dhamma we don't haveto fight others, but instead conquer our own minds, patientlyresisting all our moods.
41. 那些与烦恼作战的人，降伏烦恼，这叫做内心的战斗。那些在外面战斗的人，是拿炸弹去丢和拿枪去射击，他们征服别人或被征服，征服别人是世道常情。修行佛法，我们无须跟别人作战，而是征服自己的心，有耐心的降伏所有的情绪。
42. Where does rain come from? It comes from all the dirtywater that evaporates from the earth, like urine and the wateryou throw out after washing your feet. Isn't it wonderful howthe sky can take that dirty water and change it into pure, cleanwater? Your mind can do the same with your defilements ifyou let it.
42. 雨来自何处？它来自从地球蒸发的脏水，像尿和你泼出去的洗脚水。上天将脏水化為乾净的水，这是美好的；同样的，你的心也能将你的烦恼、杂染净化。
43. The Buddha said to judge only yourself, and not to judgeothers, no matter how good or evil they may be. The Buddhamerely points out the way, saying, "The truth is like this." Now,is our mind like that or not?
43. 佛陀说：只评断自己，不要评断别人，无论他们多好或多邪恶。佛陀只指出方法说：「事实就是这样。」现在，我们的心是否像佛陀所说的一样？
Impermanence
无 常
44. Conditions exist through change. You can't prevent it.Just think, could you exhale without inhaling? Would it feelgood? Or could you just inhale? We want things to bepermanent, but that can't be. It's impossible.
44. 因缘和合的事物透过变化而存在，你不能阻止它的改变。想一想，你能只呼气而不吸气吗？这样会好受吗？或是你只吸气而不呼气？ 我们想要事物是永久的，但是不可能，这是不可能的。
45. If you know that all things are impermanent, all yourthinking will gradually unwind, and you won't need to thinktoo much. Whenever anything arises, all you need to say is "Oh,another one!" Just that!
45. 如果你知道一切事物都是无常的，你的想法会逐渐放宽鬆，你不需要想太多。每当事情发生时，你只需说：「噢，又是另一个。」就那样！
46 Any speech which ignores uncertainty is not the speech of asage.
46. 任何忽视「无常」的言论，不是贤者所应说的。
47. If you really see uncertainty clearly, you will see thatwhich is certain. The certainty is that things must inevitably beuncertain and that they cannot be otherwise. Do you understand?Knowing just this much, you can know the Buddha, you canrightly do reverence to him.
47. 如果你清楚的了解无常，你会了解什麼是「恆常」。「恆常」指事物必定是无常的，他们必然如此。你了解吗？只要知道这麼多，你就能了解佛，你会尊敬佛陀。
48. If your mind tries to tell you it has already attained thelevel of sotapanna, go and bow to a sotapanna. He'll tell youhimself it's all uncertain. If you meet a sakadagamin, go andpay respects to him. When he sees you, he'll simply say, "Not asure thing!" If there's an anagamin, go and bow to him. He'lltell you only one thing, "Uncertain!" If you meet even anarahant, go and bow to him. He'll tell you even more firmly,"It's all even more uncertain!" You'll hear the words of theNoble Ones: "Evnything is uncertain. Don't cling to anything!"
48. 如果你的心告诉你：你已经证得须陀洹果（初果），去顶礼须陀洹（预流者），他会告诉你：「所有的事都是不确定的。」如果你遇见斯陀含（一来者，二果），去向他顶礼，当他看到你时，他会说：「不是肯定的事。」 如果有人证了阿那含（不还果，三果），去向他顶礼，他会更肯定的告诉你：「不确定」。如果你遇见一位阿罗汉，去向他顶礼，他会更坚定的告诉你：「一切都是无常的，不要执著任何事物。」
49. Sometimes I'd go to see old religious sites with ancienttemples. In some places they would be cracked. Maybe one ofmy friends would remark, "Such a shame, isn't it? It's cracked."I'd answer, "If they weren't cracked there'd be no such thing asthe Buddha. There'd be no Dhamma. It's cracked like thisbecause it's perfectly in line with the Buddha's teaching. "
49. 有时我会去看古代寺院的遗跡，有些地方已经毁坏，或许我的朋友会说：「多可惜，不是吗？已经毁坏了。」我会回答：「如果他们不会毁坏，佛陀就不会出现在世间，也不会有法。它会毁坏正符合佛陀的教法。」
50. Conditions all go their own natural way. Whether welaugh or cry over them, they just go their own way. And thereis no knowledge of science which can prevent this naturalcourse of things. You may get a dentist to look at your teeth,but even if he can fix them, they still finally go their naturalway. Eventually even the dentist has the same trouble.Everything falls apart in the end.
50. 有為法全部遵循自然的法则，无论我们对他笑或哭，他们只是遵循自己的方式，没有任何科学知识可以阻止事物的自然过程。你可以让牙医师看你的牙齿，即使他能修补牙齿，最后他们仍然会遵循自然的法则，甚至牙医师也有同样的问题，最后一切将坏灭。
51. What can we take for certain? Nothing! There's nothingbut feelings. Suffering arises, stays, then passes away. Thenhappiness replaces suffering - only this. Outside of this, there isnothing. But we are lost people running and grabbing atfeelings continuously. Feelings are not real, only changes.
51. 有什麼我们可以视為永恆的？除了感受，没有任何东西是永恆的。当痛苦生起时，停留下来，然后消失。之后，快乐取而代之，就这样，此外什麼也没有。我们是迷失的人，追逐和执著自己的感觉。感觉是不真实的，会不断改变。
Kamma
业
52. When those who do not understand the Dhamma actimproperly, they look all around to make sure no one iswatching. But our kamma is always watching. We never reallyget away with anything.
52. 当那些不识佛法的人做不当的行為时，他们会确定周遭没有人看到，然而我们的业总是在看著，我们从未真的侥倖做成任何事情。
53. Good actions bring good results, bad actions bring badresults. Don't expect the gods to do things for you, or the angelsand guardian deities to protect you, or the auspicious days tohelp you. These things aren't true. Don't believe in them. If youbelieve in them, you will suffer. You will always be waiting forthe right day, the right month, the right year, the angels, or theguardian deities. You'll only suffer that way. Look into yourown actions and speech, into your own kamma. Doing good,you inherit goodness, doing bad you inherit badness.
53. 好的行為带来善果，坏的行為带来恶果。不要期望天神為你消灾祈福，或期望天使和护法神保护你，或有吉日良辰来帮助你，这些是不切实际的，不要相信他们；如果你相信他们，你会受苦，你会总是等著合适的年、月、日，等著天使或护法神，你会因而受苦。观察自己的行為和言语，观察自己的业。做好事，会有善报；做坏事，你要承受恶果。
54. Through right practice, you allow your old kamma towear itself out. Knowing how things arise and pass away, youcan just be aware and let them run their course. It is like havingtwo trees: if you fertilize and water one and do not take care ofthe other, there is no question which one will grow and whichone will die.
54. 透过正确的修行，可以让你的旧业自行消失。知道事物如何生灭，你可以保持觉知和让他们自然发展。就像有两棵树，如果你对其中一棵施肥和浇水，另一棵则不然，那麼，哪一棵树会长大，哪一棵树会枯死是毫无疑问的。
55. Some of you have come from thousands of miles away,from Europe and America and other far-off places, to listen tothe Dhamma here at Nong Pah Pong Monastery. To think thatyou've come from so far and gone through so much trouble toget here. Then we have these people who live just outside thewall of the monastery but who have yet to enter through itsgate. It makes you appreciate good kamma more, doesn't it?
55. 你们有些来自数千英里外，来自欧洲、美国和其他遥远的地方，為了在这裡，在Nong Pah Pong寺听法，你们从那麼远的地方来，又经歷许多的困难才到这裡。然而这些住在寺院围墙外边的人，他们尚未入门，这使你更珍惜善业，不是吗？
56. When you do something bad, there is nowhere you can goto hide. Even if others don't see you, you must see yourselfEven if you go into a deep hole, you'll still find yourself there.There's no way you can commit bad actions and get away withit. In the same way, why shouldn't you see your own purity?You see it all - the peace, the agitation, the liberation, the bondage. You see all these for yourself
56. 你所做的坏事，没有地方可以藏匿，即使别人没有看到，你也必定亲自目睹。假使你进入一个深洞，你也会知道你在那裡。如果你做了坏事而不被发现是不可能的，同样的，為什麼你不看看自己纯净的一面？你观察所有平静、烦乱、解脱、不自由的岁月，你為自己观察所有这些事物。
Meditation Practice
禪 修
57. If you want to wait around to meet the future Buddha,then just don't practise. You'll probably be around long enoughto see him when he comes.
57. 如果你不修行，只想等著遇见未来佛，当未来佛降生时，或许你要够长寿才可以见到他。
58. I've heard people say, "Oh, this year was a bad year forme." "How come?" "I was sick all year. I couldn't practise atall." Oh! If they don't practise when death is near, when willthey ever practise? If they're feeling well, do you think theypractise? No. They only get lost in happiness. If they'resuffering, they still don't practise. They get lost in that, too. Idon't know when people think they're going to practise.
58. 我曾经听人说：「噢，我今年流年不利」，「為什麼？」，「我一年到头生病，根本无法修行。」噢，如果他们不修行，当接近死亡时，他们还会修行吗？如果他们觉得很好，你想他们会修行吗？不会，他们迷失在喜乐中。如果他们正在受苦，他们仍然不修行，他们迷失在痛苦裡。我不知道什麼时候人们会想要修行。
59. I've already laid down the schedule and rules of themonastery. Don't transgress the existing standards. Anyonewho does is not one who has come with a real intention topractise. What can such a person ever hope to see? Even if heslept near me every day, he wouldn't see me. Even if he sleptnear the Buddha, he wouldn't see the Buddha, if he didn'tpractise.
59. 我已经拟定寺院的时间表和规矩，不要违反现有的标準。那些不守规矩的人并非真正想修行的人，这种人能指望他做什麼？即使他每天睡在我附近，他也看不到我；即使他睡在佛陀附近，如果他不修行，他也不会看到佛陀。
60. Don't think that only sitting with the eyes closed ispractice. If you do think this way, then quickly change yourthinking. Steady practice is keeping mindful in every posture,whether sitting, walking, standing or lying down. Whencoming out of sitting, don't think that you're coming out ofmeditation, but that you are only changing postures. If youreflect in this way, you will have peace. Wherever you are, youwill have this attitude of practice with you constantly. You willhave a steady awareness within yourself.
60.. 不要认為只是坐著闭上眼睛就是修行，如果你这麼想，那麼赶快改变你的想法。扎实的修行是任何姿势都能保持正念，无论行、住、坐、卧。当起坐时，不要认為这是禪修的结束，你只是改变姿势。如果你以这种方式观察，你会平静下来，无论你在那裡，你会有这种修行的态度，你会保持稳定的觉知。
61. “As long as I have still not attained SupremeEnlightenment, I will not rise from this place, even if my blooddries up." Reading this in the books, you may think of trying ityourself. You'll do it like the Buddha. But you haven't consi-dered that your car is only a small one. The Buddha's car was areally big one. He could do it all at once. With only your tiny,little car, how can you possibly take it all at once? It's adifferent story altogether.
61. 「如果我仍未证得无上正等正觉，我将不从这个地方起来，即使我的血乾涸。」在佛经中读到这段，你可能也想试试看，你会像佛陀一样去做，然而你没考虑到你的车子是小的，佛陀的车子是很大的，佛陀可以立刻做到；而你的极小的汽车如何能相提并论？它是完全不同的故事。
62. I went all over looking for places to meditate. I didn'trealize it was already there, in my heart. All the meditation isright there inside you. Birth, old age, sickness, and death areright there within you. I traveled all over until I was ready todrop dead from exhaustion. Only then, when I stopped, did Ifind what I was looking for .. .inside me.
62. 我到处去寻找禪修的地方，我不知道就在这裡，在我心裡。所有的禪修都在你身上：生、老、病、死都在你身上。我到处参访，直到我筋疲力尽，只有这时，当我停止参访时，我才发现我要找的是什麼，就在我心裡。
63. We don't meditate to see heaven, but to end suffering.
63. 我们不是為了上天堂而禪修，而是要让痛苦止息。
64. Don't be attached to visions or lights in meditation, don'trise or fall with them. What's so great about brightness? Myflashlight has it. It can't help us rid ourselves of our suffering
64. 禪修时，不要执著幻想或亮光，不要随著他们起落。亮光有什麼了不起？我的闪光灯也很亮，它无法帮助我们去除痛苦。
65. You're blind and deaf without meditation. Dhamma isn'teasily seen. You must meditate to see what you've never seen.Were you born a teacher? No. You must study first. A lemon issour only when you have tasted it.
65. 没有禪修的人如盲聋一般，不容易见到法，你必须禪修去看你从未见过的。你是天生的老师吗？不是，你必须先读书。只有当你嚐过柠檬时，你才知道它有多酸。
66. When sitting in meditation, say "That's not my business!"with every thought that comes by.
66. 禪坐时，如果有念头生起，心裡说道：「这不干我的事。」
67. When we are lazy we should practise and not only whenwe feel energetic or in the mood. This is practising accordingto the Buddha's teaching. According to our own, we practiseonly when we're feeling good. How are we going to getanywhere like that? When are we going to cut the stream ofdefilements when we practise only according to our whims likethat?
67. 当我们懈怠时，我们应该禪修，而不是当我们精力充沛或心情好时才禪修，这是根据佛陀的教导禪修。如果依照我们的习性，当我们感觉很好时，我们才会修行，这样我们如何会有进展？我们何时可以断除烦恼之流？如果我们只因一时的兴致而修行，这样何时才能断除烦恼？
68. Whatever we do, we should see ourselves. Reading booksdoesn't ever give rise to anything. The days pass by, but wedon't see ourselves. Knowing about practise is practising inorder to know.
68. 无论我们做什麼，我们应该了解自己，读书是不会增长自知之明的。日子过去了，然而我们并没有观察自我。知道如何修行，是為了「了知」而修行。
69. Of course there are dozens of meditation techniques, butit all comes down to this - just let it all be. Step over herewhere it is cool, out of the battle. Why not give it a try?
69. 当然，有许多禪修技巧，这些禪修技巧全都是顺其自然。在这凉爽的地方经行，没有纷争，為什麼不试试看？
70. Merely thinking about practice is like pouncing on theshadow and missing the substance.
70. 只是想修行就像抓住影子而错过实体。
71. When I had been practising for only a few years, I stillcould not trust myself. But after I had experienced much, Ilearned to trust my own heart. When you have this deepunderstanding, whatever happens, you can let it happen, andeverything will just rise and pass away. You will reach a pointwhere the heart tells itself what to do.
71. 当我修行了好几年，我仍然不能信赖自己，然而在我有许多经验后，我学会信赖我的心。当你深入了解时，无论发生什麼事，你会顺其自然让它发生，而一切事物只是生起和消失罢了，此时，你的心会告诉你该做什麼。
72. In meditation practice, it is actually worse to be caught incalmness than to be stuck in agitation, because at least you willwant to escape from agitation, whereas you are content toremain in calmness and not go any further. When blissful clearstates arise from insight meditation practice, do not cling tothem.
72. 禪修时，执著平静比陷入烦乱更糟，因為至少你想要摆脱烦乱，而如果你只想保持平静，那麼将不再进步。当喜乐很明显的从观禪中生起时，不要执著喜乐。
73. Meditation is just about the mind and its feelings. It's notsomething you have to run after or struggle for. Breathingcontinues while working. Nature takes care of the naturalprocesses. All we have to do is try to be aware, going inwardsto see clearly. Meditation is like this.
73. 禪修与心和感受有关，禪修不是你必须去追求某物或為某些事物奋斗。当工作时，呼吸持续著，这是自然而然的，我们必须做的是努力保持觉知，清楚的往内看，看自己的心，禪修就是这样。
74. Not practising rightly is being heedless. Being heedless islike being dead. Ask yourself if you will have time to practisewhen you die? Constantly ask yourself, "When will I die?" Ifwe contemplate in this way, our mind will be alert everysecond, heedfulness will always be present, and mindfulnesswill automatically follow. Wisdom will arise, seeing all thingsas they really are very clearly. Mindfulness guards the mind sothat it knows when sensations arise at all times, day and night.To have mindfulness is to be composed. To be composed is tobe heedful. If one is heedful, then one is practising rightly.
74. 修行不正确就是不留意，不留意就像死了一般，问你自己：当你死了，是否会有时间修行。经常问自己：「我什麼时候会死？」如果我们如此观察，我们的心会时时警觉，总是密切观察，正念会随之生起。此时，智慧会生起，能够如实的观察一切事物。具足正念的心知道受觉何时生起，无论白天或夜晚，有正念则有平静；有平静的心则会密切观察。如果有人能密切观察，那麼他的修行是正确的。
75. The basics in our practice should be first, to be honestand upright; second, to be wary of wrongdoing; and third, to behumble within one's heart, to be aloof and content with little. Ifwe are content with little in regards to speech and in all otherthings, we will see ourselves, we won't be distracted. The mindwill have a foundation of virtue, concentration, and wisdom.
75. 我们修行的基础应该是：老实和正直第一；其次是慎防不正当的行為；第三是内心要谦逊，要超然远离和少欲知足。如果我们沉默寡言，少欲知足，我们就会了解自己，而不会心烦意乱，此时的心具有戒、定、慧。
76. At first you hurry to go forward, hurry to come back, andhurry to stop. You continue to practise like this until you reachthe point where it seems that going forward is not it, comingback is not it, and stopping is not it either! It's finished. There'sno stopping, no going forward and no coming back. It isfinished. Right there you will find that there is really nothing atall.
76. 最初，你匆匆忙忙的往前，又匆匆忙忙的回来，匆匆忙忙的停止。你像这样修行，直到你发现向前走是不对的，往后走和停在原地也是不对的，就这样结束了。没有停止，不往前也不后退，已经结束了，就在那裡你会发现真的什麼也没有。
77. Remember you don't meditate to ''get'' anything, but toget "rid" of things. We do it, not with desire, but with letting go.If you "want" anything, you won't find it.
77. 记得，你禪修不是為了「获得」某些东西，而是要「去除」某些事物。我们禪修时，不要有慾望，要放下。如果你「想要」某些事物，你会找不到的。
78. The heart of the path is quite easy. There's no need toexplain anything at length. Let go of love and hate and letthings be. That's all that I do in my own practice.
78. 道心是非常简单的，不必详细解释。放下爱憎，让事情顺其自然，这是我在修行中所做的。
79. Asking the wrong questions shows that you are stillcaught in doubting. Talking about practice is all right, if ithelps contemplation. But it's up to you yourself to see theTruth .
79. 问错误的问题表示你仍然有疑惑。谈论修行是好的，如果它有助於观察，然而观察实相是你自己的责任。
80. We practise to learn letting go, not to increase ourholding on. Enlightenment appears when you stop wantinganything
80. 我们修行是学习放下，而不是增加我们的执著。当你不要任何东西时，就开悟了。
81. If you have time to be mindful, you have time to meditate.
81. 如果你有时间保持正念，你就有时间禪修。
82. Someone recently asked me, “As we meditate and variousthings arise in the mind , should we investigate them or justnote them coming and going?" If you see someone passing bywhom you do not know, you may wonder, "Who is that?Where is he going? What is he up to?" But if we know theperson, it is enough just to notice him pass by.
82. 最近有人问我：「当我们禪修时，各种念头在心中生起，我们应该观察他们，还是只注意他们的生灭？」如果你发现你不认识的人从旁边经过，你可能想知道：「是哪位？他要去哪裡？他要做什麼？」如果我们认识这个人，只注意到他经过，这就够了。
83. Desire in practice can be a friend or an enemy. As afriend, it makes us want to practice, to understand, to endsuffering. But to be always desiring something that has not yetarisen, to want things to be other than they are, just causesmore suffering, and this is when desire can be a foe. In the end,we must learn to let go of all our desires, even the desire forenlightenment. Only then can we be free.
83. 在修行时，慾望可能是朋友，也可能是敌人，慾望如朋友，会使我们想要修行，想要了解痛苦和止息痛苦。如果总是想要尚未生起的事物，或想要不是自己的东西，只会引起更多的痛苦，此时，慾望即是敌人。最后，我们必须学习放下所有的慾望，包括开悟的欲望，只有这时我们才能解脱。
84. Someone once asked Ajahn Chah about the way he taughtmeditation: "Do you use the method of daily interviewing toexamine the mind-state of a person?" Ajahn Chah respondedby saying, "Here I teach disciples to examine their ownmind-states, to interview themselves. Maybe a monk is angrytoday, or maybe he has some desire in his mind. I don’t know it
but he should. He doesn't have to come and ask me about it,does he?"
84. 有人问阿姜查有关他教禪修的方式︰「你用每天小参的方式来观察人心吗？」阿姜查回答说：「我在这裡教弟子们去观察他们自己的心，和自己小参。或许今天某个僧侣在生气，或许他心中有一些慾望。我不知道，然而他应该知道，他无须来问我，不是吗？」
85. Our life is an assembly of the elements. We useconventions to describe things, but we get attached to theconventions and take them to be something real. For example,people and things are given names. We could go back to thebeginning before names were given, and call men "women"and women "men" - what would be the difference? But now wecling to names and concepts, so we have the war of the sexesand other wars as well. Meditation is for seeing through all ofthis. We can then reach the unconditioned and be at peace, notat war.
85. 我们的生命是一些要素组合而成的，我们以世俗的方式来描述事情，然而我们执著习俗，认為他们是真实的。例如，我们给人和东西取名字，在命名之前，我们回到最初，如果一开始，我们称「men」為「women」；称「women」為「men」会有什麼不同？现在我们执著名字和概念，因此我们有性别之争和其他的战争，禪修是要看透这一切，那麼我们就能达到无為的境地，此时，只有和平，没有战争。
86. Some people enter the monkhood out of faith, but latertrample on the teachings of the Buddha. They know better, butrefuse to practise rightly. Indeed, those who do really practiseare few these days.
86. 有些人由於信仰而出家為僧，然而后来却无视佛陀的教法，他们明白道理，却拒绝修行。的确，近来真的想修行的人是很少了。
87. Theory and practice - the first knows the name of amedicinal plant, and the second goes out to find it and uses it_
87. 理论和实践：首先知道一棵药用植物的名字，然后出去找这种植物和使用它。
88. Noise - you like the sound of birds but not that of cars.You're afraid of people and noises, and you like to live alone inthe forest. Let go of the noise and take care of the baby. The"baby" is your practice .
88. 噪音---你喜欢鸟的声音而不是车声，你怕人和噪音，你喜欢独自住在森林裡。放下噪音去照顾婴儿，「婴儿」是你修行的对象。
89. A newly ordained novice asked Ajahn Chah what hisadvice was for those new to meditation practice. "The same asfor those who've already been at it for a long time," he replied.And what was that? "Just keep at it," he said.
89. 一位新出家的沙弥问阿姜查：他对那些初学禪修的人有什麼建议？阿姜查回答：「与那些已经禪修很久的人相同。」阿姜查的忠告是什麼？他说：「请坚持下去。」
90. People say that the Buddha's teaching is right, but it isimpossible to practise in society. They say things, like "I'myoung, so I don't have the opportunity to practise, but when I'mold I'll practise." Would you say you're young so you don'thave time to eat, but when you get older you'll eat? If I pokedyou with a stick that was on fire, would you say you'resuffering, it's true, but since you live in this society you can'tget away from it?
90. 人们说佛陀的教导是正确的，然而要在社会上修行是不可能的，他们说诸如此类的话：「我还年轻，所以没有时间修行，当我老了时，我会修行。」你会说你还年轻，所以没有时间吃饭，当你变老时，你会吃吗？如果我用著火的棍子戳你，你会说你正在受苦，真的很痛，但是因為你生活在这个社会，你就无法摆脱它(痛苦)吗 ?
Non-Self
无 我
91. A devout elderly lady from a nearby province came on apilgrimage to Wat Pah Pong. She told Ajahn Chah she couldstay only a short time, as she had to return to take care of hergrandchildren, and since she was an old lady, she asked if hecould please give her a brief Dhamma talk. Ajahn Chah repliedwith great force, "Hey, listen! There's no one here, just this! Noowner, no one to be old, to be young, to be good or bad, weakor strong. Just this, that's all - just various elements of naturegoing their own way, all empty. No one born and no one to die!Those who speak of birth and death are speaking the languageof ignorant children. In the language of the heart, of Dhamma,there are no such things as birth and death."
91. 一位来自邻省的虔诚的老太太来巴蓬寺朝拜，她告诉阿姜查她只能短暂逗留，她必须回去照顾她的孙子。由於她是老妇人，她问阿姜查是否可以给她简短的开示，阿姜查强而有力的回答说：「听著，这裡什麼也没有，只有这，没有拥有者，没有老少，没有好坏，没有强弱，只有这些。只有不同的自然元素在扮演他们自己，一切都是空的。没有生，也没有死，谈论生死的人在说童蒙的语言。心的语言，法的语言裡，没有生死这回事。」
92. The real foundation of the teaching is to see the self asbeing empty. But people come to study the Dhamma toincrease their self-view, so they don't want to experiencesuffering or difficulty. They want everything to be cosy. Theymay want to transcend suffering, but if there is still a self, howcan they ever do so?
92. 佛法的基础是把自我视為空的，然而当人们开始研究法时，却增长他们的我见，因此他们不想体验苦和困难，他们想要一切都是舒适的。他们可能想要超越痛苦，如果他们仍然有自我，如何可能超越痛苦？
93. It is so easy once you understand. It is so simple anddirect. When pleasant things arise, understand that they areempty. When unpleasant things arise, see that they are notyours. They pass away. Don't relate to them as being you, orsee yourself as the owner of them. You think that papaya tree isyours, then why don't you feel hurt when it is cut down? If youcan understand this, then the mind comes into balance. Whenthe mind comes into balance, then this is the correct path, thecorrect teaching of the Buddha, and the teaching that leads toliberation.
93. 一旦你了解，你会发现它是如此简单、直接。当令人愉快的事生起时，了解他们的本质是空的；当不愉快的事生起时，观察他们不是你的，他们会消失。不要把他们视為跟你有关係，或把自己视為他们的拥有人。你认為木瓜树是你的，当它被砍掉时，為什麼你不会难过？如果你能了解这点，心就会平衡。当心平衡时，就是正道，是正确的佛陀的教法，是导致解脱的教法。
94. People don't study that which is beyond good and evil.This is what they should study. "I'm going to be like this,. I'mgoing to be like that," they say. But they never say, "I'm notgoing to be anything because there really isn't any “I.” Thishey don't study.
94. 人们不学习如何超越善恶，这是他们应该学习的。他们说：「我想要像这样，我想要像那样。」然而他们从不会说：「因為真的没有我，我不想成為什麼。」他们不学习这个。
95. Once you understand non-self, then the burden of life isgone. You'll be at peace with the world. When we see beyondself, we no longer cling to happiness and we can truly be happy.Learn to let go without struggle, simply let go, to be just as youare - no holding on, no attachment, free.
95. 一旦你了解无我，那麼生活的负担会消失，你将与世间和平共处。当我们超越自我时，我们不再执著快乐，这时，我们才能真的快乐。学习「放下时没有挣扎」，只是放下，不要坚持，不要执著，就能解脱自在。
96. All bodies are composed of the four elements of earth,water, wind and fire. When they come together and form abody we say it's a male, a female, giving it names, and so on,so that we can identify each other more easily. But actuallythere isn't anyone there - only earth, water, wind and fire. Don'tget excited over it or infatuated by it. If you really look into it,you will not find anyone there.
96. 所有的身体都是由地、水、火、风四种元素组成，当他们和合成為身体时，我们说它是男性、女性，给它取名字等等，以便我们能更容易识别彼此。事实上没有任何人，只有地、水、火、风四大元素。不要為它兴奋，或為它著迷，如果你真的观察它，你在那裡找不到任何人。
Peace
平 静
97. Q: What’s peacefulness like ?
A: What’s confusion ? Well, peacefulness is the end ofconfusion.
97. 问︰平静是什麼样子？
答：混乱是什麼样子？嗯，平静是混乱的结束。
98. Peace is within oneself to be found in the same place asagitation and suffering. It is not found in a forest or on a hilltop,nor is it given by a teacher. Where you experience suffering,you can also find freedom from suffering. Trying to run awayfrom suffering is actually to run toward it.
98. 平静是在自己内心，可以在烦乱不安和痛苦的地方找到，你无法在森林裡或在小山丘上找到平静，你的师父也无法给你平静。你经歷痛苦之所在，也是你去除痛苦的地方。努力从痛苦中逃跑，事实上是朝著痛苦跑。
99. If you let go a little, you will have a little peace. If you letgo a lot, you will have a lot of peace. If you let go completely,you will have complete peace.
99. 如果你稍微放下，你会有些许的平静；如果你放下很多，你会有许多平静；如果你完全放下，你会完全平静。
100. Actually, in truth, there isn't anything to human beings.Whatever we may be, it's only in the realm of appearances.However, if we go beyond appearances and see the truth, wewill see that there isn't anything there but the universalcharacteristics - birth in the beginning, change in the middle,and cessation in the end. This is all there is. If we see that allthings are like this, then no problems arise. If we understandthis, we will have contentment and peace.
100. 事实上，人类本无所有，无论我们是什麼，这只是表象而已。如果我们超越表象去观察实相，我们会发现其中没有任何事物，除了他们共同的特性：开始时生起，在中间改变，最后灭去（生、住、异、灭），所有事物都是这样。如果我们发现所有事物都是这样，那麼没有问题会產生；如果我们了解这点，我们会满足和平静。
101. Know what is good and bad, whether traveling or livingin one place. You can't find peace on a mountain or in a cave.You can even go to where the Buddha attained enlightenmentwithout getting closer to the truth.
101. 无论游方或是住在一个地方，要知道什麼是好的和坏的。你在一座山上或山洞裡是找不到平静的，即使你到佛陀证悟的地方，也没有更接近真理。
102. Looking outside the self is to compare and todiscriminate. You will not find happiness that way. Nor willyou find peace if you spend your time looking for a perfectperson or the perfect teacher. The Buddha taught us to look atthe Dhamma, the truth, and not to look at other people.
102. 在自我之外观察，是去比较、分别，如此你将无法找到快乐。如果你花时间去寻找完美的人或完美的老师，你也无法找到平静。佛陀教我们观察法（实相），而非观看他人。
103. Anyone can build a house of wood and bricks, but theBuddha taught us that sort of home is not our real home. It's ahome in the world and it follows the ways of the world. Ourreal home is inner peace.
103. 任何人都可以建造一所木屋或砖房，然而佛陀说：这种家不是我们真正的家，它是世俗的家，随著世道常情而存在；我们真正的家是内心的平静。
104. The forest is peaceful, why aren't you? You hold ontothings causing your confusion. Let nature teach you. Hear thebird's song and then let go. If you know nature, you'll knowDhamma. If you know Dhamma, you'll know nature.
104. 森林是寧静的，為什麼你不是？你执著那些使你困惑的事。让自然教你吧！听鸟儿唱歌，然后放下。如果你知道自然，你就会了解法；如果你了解法，你就会知道自然。
105. Looking for peace is like looking for a turtle with amustache. You won't be able to find it. But when your heart isready, peace will come looking for you.
105. 寻找平静就像寻找有鬍子的海龟，你不可能找到，然而，当你的心準备好时，平静会自行到来。
106. Virtue, concentration, and wisdom together make up thePath. But this Path is not yet the true teaching, not what theteacher actually wanted, but merely the Path that will take youthere. For example, say you traveled the road from Bangkok toWat Pah Pong; the road was necessary for your journey, butyou were seeking Wat Pah Pong, the monastery, not the road.In the same way, we can say that virtue, concentration, andwisdom are outside the truth of the Buddha but are the roadthat leads to this truth. When you have developed these threefactors, the result is the most wonderful peace.
106. 戒、定、慧构成「道」，然而这「道」不是真正的教导，也不是老师真正想要的，这「道」只是带你去目的地而已。例如，从曼谷到巴蓬寺的道路，这条路对你的旅行而言是必要的，然而你要找的是巴蓬寺而非道路。同样的，我们可以说：戒、定、慧是在佛陀的实相之外，是通往实相的道路。当你已经增长这三个因素时，结果是最美好的平静。
Suffering
苦
107. There are two kinds of suffering: the suffering whichleads to more suffering, and the suffering which leads to theend of suffering. The first is the pain of grasping after fleetingpleasures and aversion for the unpleasant, the continuedstruggle of most people day after day. The second is thesuffering which comes when you allow yourself to feel fullythe constant change of experience - pleasure, pain, joy, andanger - without fear or withdrawal. The suffering of our experi-ence leads to inner fearlessness and peace.
107. 有两种苦︰一种是会导致更多的苦，另一种是会导致痛苦的止息。第一种苦是执著短暂的乐，以及厌恶不愉快之事，大多数的人日復一日的在苦乐中挣扎。第二种苦，是让自己去感受不断改变的经验：指苦乐、喜怒等经验，没有恐惧，不会退缩。我们所体验的苦会使我们获得无畏和平静。
108. We want to take the easy way, but if there's no suffering,there's no wisdom. To be ripe for wisdom, you must reallybreak down and cry in your practice at least three times.
108. 我们想要有容易的方法，然而如果没有苦，就没有智慧。為了让智慧成熟，在修行中，你必定会遭遇挫折和至少哭三次。
109. We don't become monks or nuns to eat well, sleep well,and be very comfortable, but to know suffering: how to acceptit，how to get rid of it，how not to cause it. So don't do thatwhich causes suffering, like indulging in greed, or it will neverleave you.
109. 我们出家為僧尼，不是為了吃得好，睡得好和非常舒适，而是為了知苦︰怎样接受它，如何去除它，如何不產生苦。所以不要造苦因，像沉缅於贪慾中，否则痛苦绝不会离开你。
110. In truth, happiness is suffering in disguise but in such asubtle form that you don't see it. If you cling to happiness, it'sthe same as clinging to suffering, but you don't realize it. Whenyou hold onto happiness, it's impossible to throwaway theinherent suffering. They're inseparable like that. Thus theBuddha taught us to know suffering, see it as the inherent harmin happiness, to see them as equal. So be careful! Whenhappiness arises, don't be overjoyed, and don't get carried away.When suffering comes, don't despair, don't lose yourself in it.See that they have the same equal value.
110. 事实上，快乐是痛苦的偽装，它以非常细微的方式偽装，以至於你无法察觉。如果你执著快乐，这和执著痛苦是一样的，只是你不了解。当你执著快乐时，是不可能去除与生俱来的苦，他们像这样分不开，因此佛陀教我们要知苦，视它為在快乐时隐藏的危害，把苦乐视為同等。因此要小心，当快乐生起时，不要大喜，不要迷失自我；当痛苦来时，不要绝望，不要迷失在痛苦中，视他们為同等重要。
111. When suffering arises, understand that there is no one toaccept it. If you think suffering is yours, happiness is yours,you will not be able to find peace.
111. 当痛苦生起时，要了解没有人去接受它。如果你认為痛苦是你的，快乐是你的，你将无法找到平静。
112. People who suffer will accordingly gain wisdom. If wedon't suffer, we don't contemplate. If we don't contemplate, nowisdom is born. Without wisdom, we don't know. Not knowing,we can't get free of suffering - that's just the way it is.Therefore we must train and endure in our practice. When wethen reflect on the world, we won't be afraid like before. It isn'tthat the Buddha was enlightened outside of the world butwithin the world itself.
112. 受苦的人因此获得智慧，如果我们不受苦，我们不会去观察和思惟。如果我们不去观察和思惟，智慧不会生起；如果没有智慧，我们是无知的。由於无知，我们无法免除痛苦，就是这样。因此在修行时，我们必须训练和忍耐，那麼当我们观察这个世间时，我们就不会像以前一样害怕。佛陀不是在他方世界开悟的，而是在这个世间。
113. Sensual indulgence and self-mortification are two pathsthe Buddha discouraged. This is just happiness and suffering.We imagine we have freed ourselves from suffering, but wehaven't. We just cling to happiness. If we cling to happiness,we will suffer again. That's the way it is, but people thinkcontrarily.
113. 佛陀不赞成耽溺酒色和自我禁慾这两种极端，这只是苦与乐。我们认為我们已经脱离痛苦，其实不然。如果我们执著快乐，我们将再度受苦，就是这样，但是人们往往颠倒想。
114. People have suffering in one place, so they gosomewhere else. When suffering arises there, they run offagain. They think they're running away from suffering, butthey're not. Suffering goes with them. They carry sufferingaround without knowing it. If we don't know suffering, then wecan't know the cause of suffering. If we don't know the cause ofsuffering, then we can't know the cessation of suffering. Thereis no way we can escape it.
114. 人们在某个地方有痛苦，因此他们到别的地方去，当痛苦在那裡出现时，他们再度离开。他们认為他们逃离痛苦，其实不然，痛苦跟著他们一起离去，他们带著痛苦却浑然不知。如果我们不知道痛苦，那麼我们就不知道苦因；如果我们不知道苦因，那麼我们就不知道如何让痛苦止息，我们要逃离苦是不可能的。
115. Students today have much more knowledge thanstudents of previous times. They have got all the things theyneed, everything is more convenient. But they also have a lotmore suffering and confusion than before. Why is this?
115. 和以前的学生比较，现在的学生有更丰富的知识，他们拥有所有他们需要的东西，一切事情变得更方便，但是和以前相比较，他们也有更多的痛苦和烦恼，為什麼？
116. Do not be a bodhisatta; do not be an arahant; do not beanything at all. If you are a bodhisatta, you will suffer; if youare an arahant, you will suffer; if you are anything at all, youwill suffer.
116. 不要做菩萨，不要想成為阿罗汉，根本不要想成為什麼。如果你是菩萨，你会受苦；如果你是阿罗汉，你会受苦；如果你想成為某某人，你会受苦。
117. Love and hate are both suffering, because of desire.Wanting is suffering; wanting not to have is suffering Even ifyou get what you want, it's still suffering because once you'vegot it, you then live in the fear of losing it. How are you goingto live happily with fear?
117. 爱和恨都是苦，因為有欲望。想要是苦，不想要也是苦，即使你得到你想要的，仍然是苦，因為一旦你得到它，你会害怕失去它，你如何能心怀畏惧而快乐过生活呢？
118. When you're angry, does it feel good or bad? If it feelsso bad, then why don't you throw it away? Why bother to keepit? How can you say that you are wise and intelligent if youhold onto such things? Some days the mind can even cause thewhole family to quarrel or cause you to cry all night. And, yet,we still continue to get angry and suffer. If you see thesuffering of anger, then just throw it away. If you don't throw itaway, it'll go on causing suffering indefinitely, with no chanceof respite. The world of unsatisfactory existence is like this. Ifwe know the way it is, we can solve the problem.
118. 当 你生气时，感觉是好还是坏？ 如果感觉很坏，那麼你為什麼不把怒气丢掉？為什麼费心保持怒气？如果你执著这样，如何能说你是聪明睿智的？有时候，你的心甚至会引起全家争吵，或让你整夜哭泣。然而，我们仍然继续生气和受苦。如果你看到愤怒的痛苦，那麼请把怒气丢掉；如果你不把怒气丢掉，它会无限期的引起痛苦，没有缓解的机会，令人不满的世界就是这样，如果我们知道它的方式，我们就能解决问题。
119. A woman wanted to know how to deal with anger. I askedher when anger arose whose anger it was. She said it was hers.Well, if it really was her anger, then she should be able to tell itto go away, shouldn't she? But it really isn't hers to command.Holding onto anger as a personal possession will causesuffering. If anger really belonged to us, it would have to obeyus. If it doesn't obey us, that means it's only a deception. Don'tfall for it. Whether the mind is happy or sad, don't fall for it. It'sall a deception.
119. 有位妇女想知道如何对治愤怒，我问她：什麼时候愤怒生起？是谁的忿怒？她说是她的。如果真的是她的愤怒，那麼她应该能够叫它离开，不是吗？然而她无法命令怒气消失。执著愤怒会引起痛苦。如果愤怒真的属於我们，它必须服从我们；如果它不服从我们，这表示它只是一种骗人的事物。不要信以為真，无论心是喜乐还是悲伤，不要信以為真，这全是骗人的东西。
120. If you see certainty in that which is uncertain, you arebound to suffer.
120. 如果你想在无常中看到「恆常」，你必定会受苦。
121. The Buddha is always here teaching. See for yourselfThere is happiness and there is unhappiness. There is pleasureand there is pain. And they're always here. When youunderstand the nature of pleasure and pain, there you see theBuddha, there you see the Dhamma. The Buddha is not apartfrom them.
121. 佛陀总是在这裡说法。看看自己，有快乐，有痛苦，有苦有乐，苦乐总是在这裡。当你了解苦乐的本质时，在那裡你见到佛，见到法。佛陀并没有和他们分开。
Teacher
老 师
122. You are your own teacher. Looking for teachers can'tsolve your own doubts. Investigate yourself to find the truth -inside, not outside. Knowing yourself is most important.
122. 你是你自己的老师，寻找老师并不能解决你的疑惑。观察自己，从内心找到实相，而非在外面找。认识自己非常重要。
123. One of my teachers ate very fast. He made noises as heate. Yet he told us to eat slowly and mindfully. I used to watchhim and get very upset. I suffered, but he didn't. I watched theoutside. Later I learned: some people drive very fast butcarefully; others drive slowly and have many accidents. Don'tcling to rules, to outer form. If you watch others at most tenpercent of the time and watch yourself ninety percent of thetime, your practice is okay.
123. 我有一位老师吃得非常快，当他进食时，发出声响，然而他告诉我们要慢慢的有正念的进食，我过去经常看著他，并且非常苦恼，我受苦，但是他没有，我往外看。之后我知道有些人开车非常快，但是很小心谨慎的开车；有些人则慢慢的驾驶却有很多事故。不要执著规矩，不要执著外在形式。如果你用百分之十的时间看别人，用百分之九十的时间观察自己，那麼你的修行是好的。
124. Disciples are hard to teach. Some know but don't botherto practise. Some don't know and don't try to find out. I don'tknow what to do with them. Why is it humans have minds likethis? Being ignorant is not good, but even if I tell them, theystill don't listen. People are so full of doubts in their practice.They're always doubting. They want to go to nibbana but theydon't want to walk the path. It's baffling. When I tell them tomeditate, they're afraid, and if not afraid, then just plain sleepy.Mostly they like to do the things I don't teach. This is the painof being a teacher.
124. 弟子难於教导，有些了解法，但是不认真修行；有些不了解法，也不试著去了解，我不知道该对他们做什麼，為什麼人心会这样？无知是不好的，然而即使我告诉他们，他们仍然不听。在修行时，人们充满疑惑，他们总是怀疑。他们想要证入涅槃，然而他们不想走修行的路，这是令人困惑的。当我要他们去禪修，他们害怕；如果他们不怕，那时只是想睡。通常他们喜欢做我没有教的事情，这是為人师的痛苦。
125. If we could see the truth of the Buddha's teaching soeasily, we wouldn't need so many teachers. When weunderstand the teachings, we just do what is required of us. Butwhat makes people so difficult to teach is that they don't accept
the teachings and argue with the teachers and the teachings. Infront of the teacher they behave a little better, but behind hisback they become thieves! People are really difficult to teach.
125. 如果我们能够轻易的了解佛法，我们将不需要那麼多老师。当我们了解教义时，我们只做必要的事。人们之所以如此难教，是因為他们不接受佛法，并且和老师争辩佛法，在老师的前面他们表现好一点，在老师背后他们变成贼，人们真的很难教导。
126. I don't teach my disciples to live and practice heedlessly.But that's what they do when I'm not around. When thepoliceman is around, the thieves behave themselves. When heasks if there are any thieves around, of course they all say therearen't, that they've never seen any. But as soon as thepoliceman's gone, they're at it again. It was like that even in theBuddha's time. So just watch yourself and don't be concernedwith what others do.
126. 我教我的弟子们生活和修行不可掉以轻心，当我不在时，他们便掉以轻心。当警察在附近时，小偷们循规蹈矩，当警察问：在周遭是否有小偷时，当然，他们全都说没有，他们从未看见小偷。一旦警察离开了，他们就原形毕露，即使佛陀在世时就这样，所以只要观察 自己，不要介入别人做的事。
127. True teachers speak only of the difficult practice ofgiving up or getting rid of the self. Whatever may happen, donot abandon the teacher. Let him guide you, because it is easyto forget the Path.
127. 真正的老师只谈论放下的困难或去除我执（自我）的修行。无论发生什麼事，不要离开老师，让他引导你，因為我们很容易忘记「道」。
128. Your doubts about your teacher can help you. Take fromyour teacher what is good, and be aware of your own practice.Wisdom is for yourself to watch and develop.
128. 你对老师的怀疑可能帮助你。从你的老师那裡学习好的，并且对你的修行保持觉知。智慧是要自己去增长的。
129. Don't just go and believe in the teacher because he saysa fruit is sweet and delicious. Taste it for yourself and then allthe doubting will be over.
129. 不要只相信老师，因為他说水果是甜和可口的，只要你亲自品尝，那麼所有的怀疑都会结束。
130. Teachers are those who point out the direction of thePath. After listening to the teacher, whether or not we walk thePath by practising ourselves, and thereby reap the fruits ofpractice, is strictly up to each one of us.
130. 老师是指出道路方向的人，在聆听老师的教导后，我们是否透过修行迈向解脱之道，并收成修行的果实，取决於我们每个人严格与否。
131. Sometimes teaching is hard work. A teacher is like a·garbage can that people throw their frustrations and problemsinto. The more people you teach, the bigger the garbagedisposal problems. But teaching is a wonderful way to practiseDhamma. Those who teach grow in patience and inunderstanding.
131. 有时教导弟子是艰苦的工作。一个师父就像垃圾箱，人们把他们的挫折和问题丢进垃圾桶裡，你教的人越多，垃圾处理的问题就越大。教导是修行「法」的极佳方式，教的人会增长耐心和智慧。
132. A teacher cannot really clear up our difficulties. He isjust a source to investigate the Path. He can't make it clear.Actually what he says is not worth listening to. The Buddhanever praised believing in others. We must believe ourselves.This is difficult, yes, but that's really how it is. We look outsidebut never really see. We have to decide to really practice.Doubts don't disappear by asking others, but through our ownunending practice.
132. 一个师父真的无法解决我们所有的困难，他只是探讨「道」的来源，他无法明确表示它，事实上他说的并不一定要听。佛陀从未讚许轻易相信他人，我们必须相信自己，是的，这是很难的，然而真的就是这样。我们往外看，却从未真的看见。我们必须下定决心认真修行，疑惑不会因為询问他人而消失，而是要透过不断的修行。
Understanding and Wisdom
了知与智慧
133. No one and nothing can free you but your ownunderstanding.
133. 没有人也没有什麼事物可以使你解脱，除非你自己领悟。
134. A madman and an arahant both smile, but the arahantknows why while the madman doesn't.
134. 疯子和阿罗汉都微笑，阿罗汉知道為什麼笑，而疯子不知道。
135. A clever person watches others, but he watches withwisdom, not with ignorance. If one watches with wisdom, onecan learn much. But if one watches with ignorance, one canonly find faults.
135. 聪明的人用智慧观察别人，而不是无明来观察。如果有人以智慧观察，他会学很多；如果有人以无明来观察，他只会挑剔。
136. The real problem with people nowadays is that theyknow but still don't do. It's another matter if they don't dobecause they don't know, but if they already know and stilldon't do, what's the problem?
136. 目前，人们真正的问题在於他们「知而不行」。如果因為他们不了解佛法，所以不知道要修行，这是另一回事。如果他们了解佛法却不修行，问题在哪裡？
137. Outward scriptural study is not important. Of course, theDhamma books are correct, but they cannot give you rightunderstanding. To see the word "anger" in print is not the sameas experiencing anger. Only experiencing for yourself can giveyou true faith.
137. 研究外在的经典是不重要的，当然，佛经是正确的，然而他们不能给你正确的了解。看到印刷的「愤怒」一辞，和你所体验的愤怒不同，只有亲身经歷才能给你真正的信心。
138. If you see things with real insight, then there is nostickiness in your relationship to them. They come - pleasantand unpleasant - you see them and there is no attachment. Theycome and they pass. Even if the worst kinds of defilementcome up, such as greed or anger, there's enough wisdom to seetheir impermanent nature and allow them to just fade away. Ifyou react to them, however, by liking or disliking, that isn'twisdom. You're only creating more suffering for yourself.
138. 如果你以真正的观智看事情，那麼你就不会执著他们。乐与不乐生起时，你观察他们，不会执著，他们生起又消失。即使是最糟的烦恼生起，例如贪或嗔，也会有足够的智慧去观察他们无常的本质，和让他们逐渐消失。如果你对他们有回应，无论喜欢或不喜欢，这都不是智慧，这样你只会引起更多的痛苦。
139. When we know the truth, we become people who don'thave to think much, we become people with wisdom. If wedon't know, we have more thinking than wisdom or no wisdomat all. A lot of thinking without wisdom is extreme suffering.
139. 当我们知道实相时，我们不会想太多，会成為有智慧的人。如果我们不了解实相，我们会比有智慧想得更多，或完全没有智慧。有许多念头却没有智慧是极苦。
140. These days people don't search for the Truth. Peoplestudy simply in order to find the knowledge necessary to makea living, raise their families and look after themselves, that's all.To them being smart is more important than being wise.
140. 近来，人们不追求真諦，人们读书只是為了获得必要的谋生知识，养家活口和照顾家人，就这样。对他们而言，聪明比有智慧更重要。
Virtue
戒
141. Be careful about observing our precept. Virtue is a senseof shame. What we have doubts about, we should not do or say.This is virtue. Purity is being beyond all doubts.
141. 小心谨慎的持戒，戒是羞耻之心。当我们有所疑惑时，我们不应该做或说，这是戒。清净是心中毫无疑问。
142. There are two levels of practice. The first level formsthe foundation, which is the development of virtue, theprecepts, in order to bring happiness and harmony amongpeople. The second level is the practice of Dhamma with thesole goal of liberating the heart. This liberation is the source ofwisdom and compassion and is the true reason for the Buddha'steaching. Understanding these two levels is the basis of truepractice.
142. 有两种修行，第一种是基础，是持戒。為了让人们愉快和和睦相处，必须持戒。第二种是修行「法」，以心解脱為唯一目标。这种解脱是智慧和慈悲的来源，也是佛陀说法的原因。了解这两种层次是真正修行的基础。
143. Virtue and morality are the mother and father of theDhamma growing within us. They provide it with the propernourishment and guidance.
143. 戒和道德是法的父母，它们在我们内心成长，戒与道德以适当的资粮和引导提供给法。
144. Virtue is the basis for a harmonious world in whichpeople can live truly as humans and not as animals. Developingvirtue is at the heart of our practice. Keep the precepts.Cultivate compassion and respect for all life. Be mindful inyour actions and speech. Use virtue to make your life simpleand pure. With virtue as a basis for everything you do, yourmind will become kind, clear, and quiet. Meditation will groweasily in this environment.
144. 戒是和谐世界的基础，在和谐的世界裡，人们可以像人而非像动物般过日子。持戒是我们修行的核心，受持戒律，培养慈悲心和尊重所有生命。你的行為和言语要保持正念，持戒让你的行為变得简单、清净。以戒做為你的行為基础，你的心会变得仁慈、清明和平静，在这种环境下，禪修会很容易进步。
145. Look after your virtue as a gardener takes care of hisplants. Do not be attached to big or small, important orunimportant. Some people want shortcuts. They say, "Forgetconcentration, we'll go straight to insight; forget virtue, we'llstart with concentration." We have so many excuses for ourattachments.
145. 护持戒律，如同一位园丁照顾他的植物。不要执著戒律的大小，重要或不重要。有些人想走捷径，他们说：「忘了定，我们直接修观；忘了戒，我们从定开始。」对於我们的执著，我们有许多理由。
146. Right effort and virtue are not a question of what you dooutwardly but of constant inner awareness and restraint. Thus,charity, if given with good intention, can bring happiness tooneself and to others. But virtue must be the root of this charityfor it to be pure.
146. 正精进和持戒不是你表面上所做的，而是内心持续的觉知和自制。因此，如果以良好的意图布施，做慈济，会给自己和别人带来愉快，而戒是清净布施的根。
147. The Buddha taught us to refrain from what is bad, to dogood, and to purify the heart. Our practice, then, is to get rid ofwhat is worthless and keep what is valuable. Do you still haveanything bad or unskillful in your heart? Of course! So why notclean house? But true practice is not only getting rid of what isbad and cultivating the good. This is only part of it. In the endwe must go beyond both good and bad. Finally there is afreedom that includes all and a desirelessness from which loveand wisdom naturally flow.
147. 佛陀教我们「诸恶莫作，眾善奉行，自净其意」。我们的修行是要去除杂染和保持有价值的。你的心裡还有恶的或不善的念头吗？当然有，那麼為什麼不清扫心灵的房子呢？然而真的修行不只是去恶修善，这只是其中一部分，最后，我们必须超越善恶。末了，是无欲无求的究竟解脱，爱和智慧从中自然流露。
148. We must start right here where we are, directly andsimply. When the first two steps, virtue and right view, havebeen completed, then the third step of uprooting defilementwill naturally occur without deliberation. When light isproduced, we no longer worry about getting rid of darkness,nor do we wonder where the darkness has gone. We just knowthat there is light.
148. 我们必须直接而简单从此时此地开始。当前面两个阶段，戒和正见已经完成时，第三阶段是烦恼会自然而然连根拔除，无须刻意為之。当有光明时，我们不再忧虑要去除黑暗，我们也不想知道黑暗去了何处，我们只知道有光。
149. Following the precepts has three levels. The first is toundertake them as training rules given to us by our teachers.The second arises when we undertake and abide in them byourselves. But for those at the highest level, the Noble Ones, itis not necessary to think of precepts, of right and wrong. Thistrue virtue comes from wisdom that knows the Four NobleTruths in the heart and acts from this understanding.
149. 持戒有三个层次，首先，我们把持戒视為师父给我们的训练规矩；其次，是我们能自动自发的持戒，安住在戒法中；最高境界是圣者的境界，无须思考戒律是对或错的，这种持戒来自了知四圣諦的智慧。
150. Some monks disrobe to go to the front where bullets flypast them every day. They prefer it like that. They really wantto go. Danger surrounds them on all sides and yet they'reprepared to go. Why don't they see the danger? They'reprepared to die by the gun but nobody wants to die developingvirtue. This is really amazing, isn't it?
150. 有些僧眾还俗去前线，在那裡，子弹每天从他们身边飞过，他们比较喜欢前线，他们真的想去。危险从四面八方围绕著他们，然而他们準备去，他们為什麼看不到危险？他们準备死於枪下，却没有人愿意死於持戒，这真的很让人讶异，不是吗？
Miscellaneous
综合篇
151. One of Ajahn Chah's disciples had a knee problem thatcould only be corrected by surgery. Although the doctors hadassured him his knee would be well in a couple of weeks,months went by and it still hadn't healed properly. When hesaw Ajahn Chah again, he complained saying, "They said itwouldn't take this long. It shouldn't be this way." Ajahn Chahlaughed and said, "If it shouldn't be this way, it wouldn't be thisway."
151. 有一位阿姜查的弟子膝盖有问题，只能透过手术来矫正，虽然那些医生向他保证他的膝盖几星期后会好，然而几个月过去了，他的膝盖仍然没有痊癒。当他再度看见阿姜查时，抱怨说：「医生说不会拖很久，它不应该是这个样子的。」阿姜查笑著说：「如果不应该这样，就不会这样。」
152. If someone gives you a nice fat, yellow banana that'ssweet and fragrant but poisonous, will you eat it? No. Why is it,then, when the Buddha tells us that sensuous pleasure is''poisonous,'' we go ahead and "eat" it anyway?
152. 如果有人给你香甜但是有毒的黄香蕉，你会吃吗？不会。那麼，為什麼佛陀告诉我们感官之娱是「有毒的」，而我们却不顾死活的去「吃」？
153. See your defilements, know them like you know acobra's poison. You won't grab the cobra because you know itcan kill you. See the harm in things harmful and the use inthings useful.
153. 观察你的烦恼，知道你的烦恼就像你知道眼镜蛇有毒一样。你不会去抓眼镜蛇，因為你知道它会让你致命。观察有害之事的危害，以及有用之物的用处。
154. We are always dissatisfied. In a sweet fruit, we miss thesour; in a sour fruit, we miss the sweet.
154. 我们总是不满足，享用甜的水果时，我们想吃酸的；吃酸的水果时，我们想吃甜的。
155. If you have something bad smelling in your pocket,wherever you go it will smell bad. Don't blame it on the place.
155. 如果你有很难闻的东西在你口袋裡，无论你到那裡，都会很难闻，不要归咎於你所在的地方。
156. Buddhism in the East today is like a big tree which maylook majestic, but can only give small and tasteless fruit.Buddhism in the west is like a sapling, not yet able to bear fruit,but having the potential to give large, sweet ones.
156. 今天，在东方，佛教像是一棵雄伟的树，然而它的果实是小的，味道也差。在西方，佛教像一株树苗，还无法结果实，然而有成為大树和生出甜美的果实的潜能。
157. People nowadays think too much. There are too manythings for them to get interested in, but none of them lead toany true fulfillment.
157. 现代人想太多，他们对太多事情感兴趣，然而几乎没有人能全部完成。
158. Just because you go and call alcohol "perfume" doesn'tmake it become perfume, you know. But, you people, whenyou want to drink alcohol, you say it's perfume, then go aheadand drink it. You must be crazy!
158. 如果只因為你称酒為「香水」，它是不会成為香水的，这是你知道的。然而，当你们想喝酒时，却说酒是香水，然后去喝，你说这不是疯了吗？
159. People are always looking outwards, at people andthings. They look at this hall, for example, and say, "Oh, it's sobig!" Actually it's not big at all. Whether or not it seems big,depends on your perception of it. In fact this hall is just the sizeit is, neither big nor small. People, however, run after theirfeelings all the time. They are so busy looking around andhaving opinions about what they see that they have no time tolook at themselves.
159. 人们总是往外看，看别人和其他事物。例如，他们看这间大厅，说道：「噢，它非常大！」其实根本不大，无论它是否大，取决於你对它的认知，事实上，这间大厅只是如它自己的尺寸，不大也不小。然而人们一直跟著他们自己的感觉走，他们忙著到处看，并且对他们所看到的有意见，以致於他们没有时间看看自己是什麼样子。
160. Some people get bored, fed up, tired of the practice andlazy. They can't seem to keep the Dhamma in mind. Yet, if yougo and scold them, they'll never forget that. Some mayremember it for the rest of their lives and never forgive you forit. But when it comes to the Buddha's teaching, telling us to bemoderate, to be restrained, to practise conscientiously, why dothey keep forgetting these things? Why don't people take thesethings to heart?
160. 有些人对修行感到厌倦，厌烦，不喜欢修行，懈怠。他们好像无法记住「法」，然而，如果你训斥他们，他们永远不会忘记。有些人可能一辈子都记得，而且不会原谅你。然而，一旦涉及佛陀的教导，佛陀告诉我们节制，具足律仪，认真修行，他们為什麼老是忘记这些？人们為什麼不能把这些教导放在心上？
161. Seeing that we are better than others is not right. Seeingthat we are equal to others is not right. Seeing that we areinferior to others is not right. If we think we are better thanothers, pride arises. If we think we are equal to others, we failto show respect and humility at the proper times. If we thinkwe are inferior to others, we get depressed thinking we areinferior, born under a bad sign and so on. Just let all of that go!
161. 认為我们比别人好是不正确的，认為我们跟别人一样或不如别人也不对。如果我们认為我们比别人好，骄傲会生起；如果我们认為我们和别人一样，在适当的时机，我们不会尊重他人和谦逊；如果我们认為我们比别人差，我们会有低人一等的消极想法，就让一切顺其自然吧。
162. We must learn to let go of conditions and not try tooppose or resist them. And yet we plead with them to complywith our wishes. We look for all sorts of means to organizethem or make a deal with them. If the body gets sick and is in
pain, we don't want it to be so, so we look for various sutras tchant. We don't want the body to be in pain. We want tocontrol it. These sutras become some form of mysticalceremony, getting us even more entangled in clinging. This isbecause we chant them in order to ward off illness, to prolonglife and so on. Actually the Buddha gave us these teachings inorder to help us know the truth of the body, so that we can letgo and give up our longings, but we end up chanting them toincrease our delusion.
162. 我们必须学习放下有為法，而不是反对或抗拒有為法， 然而我们祈求他们依从我们的愿望，我们寻求各种方法使有為法井然有序，或是去对付有為法。如果身体有病，又疼痛，我们不想让身体疼痛，因此我们去找佛经来诵唸。我们不想让身体受苦，我们想控制它，诵经成為神祕的仪式，甚至让人更执著，这是因為人们為了抵抗疾病，所以才去诵经，以便延长生命等等。事实上，佛陀给我们的教导，是為了让我们知道身体的实相，以便我们能放弃我们的渴望，然而最终我们却以诵经来增长我们的愚痴。
163. Know your own body, heart, and mind. Be content withlittle. Don't be attached to the teachings. Don't go and hold ontoemotions.
163. 知道你自己的身体、心和意念，少欲知足，不要执著教义，不要执著情感。
164. Some people are afraid of generosity. They feel thatthey will be exploited or oppressed. In cultivating generosity,we are only oppressing our greed and attachment. This allowsour true nature to express itself and become lighter and freer.
164. 有些人害怕慷慨，他们觉得他们会被利用或压迫。在培养慷慨的过程中，我们只是去除我们的贪婪和执著，这让我们表达我们真实的本性，并且变得越来越轻鬆自在。
165. If you reach out and grab a fire in your neighbor's house,the fire will be hot. If you grab a fire in your own house, that,too, will be hot. So don't grab at anything that can burn you, nomatter what or where it is.
165. 如果你伸手去取邻居家的炉火，火是热的；如果你在自己的房子裡取火，火也是热的，所以不要执著任何会烧伤你的事物，无论它是什麼，或它在哪裡。
166. People outside may call us mad to live in the forest likethis, sitting like statues. But how do they live? They laugh, theycry, they are so caught up that at times they kill themselves orone another out of greed and hatred. Who are the mad ones?
166. 我们住在森林裡，像雕像一样坐著，外面的人以為我们疯了；而他们如何过日子？他们笑，他们哭，有时，由於贪婪和嗔恨，他们自杀或彼此相杀，到底是谁疯了？
167. More than merely teaching people, Ajahn Chah trainedthem by creating a general environment and specific situationswhere they could learn about themselves. He would say thingslike, "Of what I teach you, you understand maybe 15%," or"He's been a monk for five years, so he understands 5%." Ajunior monk said in response to the latter, "So I must have 1%since I've been here one year." "No ," was Ajahn Chah's reply."The first four years you have no percent, then the fifth year,you have 5%."
167. 不只是 教导人们，阿姜查还藉著「创造使他们能了解自己的环境和特殊的状况」来训练他们。阿姜查会说：「我所教你的，你或许只了解15%。」或说：「他只出家五年，因此他只了解百分之五。」 一位年少的僧侣回应后面那句话说：「我必定只了解百分之一，因為我来这裡才一年。」阿姜查回 答说：「不，前四年你没有百分比，第五年，你才了解百分之五。」
168. One of Ajahn Chah's disciple was once asked if he wasever going to disrobe, if he was going to die in the yellow robes.The disciple said that it was hard to think about, and thatalthough he had no plans to disrobe, he couldn't really decidethat he never would. When he looked into it, he said, histhoughts seemed meaningless. Ajahn Chah then replied bysaying, "That they are meaningless is the real Dhamma."
168. 有人问阿姜查的一位弟子，问他是否会还俗，或是否他会披著黄袈裟死去。这位弟子说思考这问题是困难的，虽然他不打算还俗，但是他并不知道他是否永远不会还俗。当他深入探讨时，他说：「我的想法好像没有意义。」之后，阿姜查回答说：「这些想法没有意义才是真正的法。」
169. When someone asked Ajahn Chah why there was somuch crime in Thailand, a Buddhist country, or why Indochinawas such a mess, he said, "Those aren't Buddhists who aredoing those unwholesome things. That isn't Buddhism doingthose things. Those are people doing those things. Buddhanever taught anything like that."
169. 有人问阿姜查：在泰国，在一个佛教国家裡，為什麼有那麼多人犯罪？或中南半岛為什麼如此混乱？阿姜查说：那些不做善事的人，他们不是佛教徒，那些坏事不是佛教徒做的，而是非佛教徒做的，佛陀从未教我们做那样的事。
170. Once a visitor asked Ajahn Chah if he was an arahant.He said, "I am like a tree in a forest. Birds come to the tree,they sit on its branches and eat its fruit. To the birds the fruitmay be sweet or sour or whatever. But the tree doesn’t knowanything about it. The birds say sweet or they say sour, butfrom the tree's point of view, this is just the chattering ofbirds."
170. 有一次，一位访客问阿姜查是否阿罗汉。阿姜查说：我像是森林裡的一棵树，鸟飞来树上，在树枝上栖息和吃水果，对鸟儿而言，水果可能是甜的或酸的，然而树却一无所知，鸟儿说果实是甜的或酸的，然而从树的观点而言，这些只不过是鸟的啁啾声。
171. Someone commented, "I can observe desire andaversion in my mind, but it's hard to observe delusion." "You'reriding on a horse and asking where the horse is?" was AjahnChah's reply.
171. 有人发表意见：「我可以观察我心裡的慾望和嗔恨，但是却很难观察愚痴。」阿姜查回答说：「你是在骑马，却问马在哪裡吧？」
172. If it isn't good, let it die. If it doesn’t die, make it good.
172. 如果不善，让它死去；如果不死，就使它变好。
173. You say you love your girlfriend one hundred per cent.Well, turn her inside out and see how many per cent of her youstill love. Or if you miss your lover so much when she's notwith you, then why not ask her to send to you a vial of herfeces in it. In that way, whenever you think of her with longing,you can open the vial and smell it. Disgusting? What is it, then,that you love? What is it that makes your heart pound like arice pounder every time a girl with a really attractive figurecomes walking along or you smell her perfume in the air?What is it? What are these forces? They pull and suck you in,but you don't put up a real fight, do you? There's a price to payfor it in the end, know!
173. 你说你对你的女朋友的爱是百分之百，把她的内臟翻出来，看你仍然喜欢她几个百分比。如果你的情人不在你身边时，你非常想念她，那麼為什麼不请她寄给你装她的排泄物的瓶子。那麼，每当你思念她时，可以打开这个瓶子，闻闻它，噁心吧？那麼，你所爱的是什麼？每当有迷人的身材的女孩向前走来时，或是你在空中闻到她的香水时，是什麼使你的心像捣米杵般怦怦跳？是什麼？是什麼力量？他们把你拉住和吸引你，然而你并没有抗拒，是吗？最后，你会付出代价，知道吗？
174. One day Ajahn Chah came upon a large, heavy branchthat was lying in his path and which he wanted to move out theway. He motioned to a disciple to get hold of one end while helifted the other. Then when they held it ready to throw, helooked up and asked, "Is it heavy?" And after they had flungit into the forest, he asked again, "Now, is it heavy?" It was likethis that Ajahn Chah taught his disciples to see the Dhamma ineverything they said or did. In this case, he demonstrated thebenefit of "letting go."
174. 有一天，阿姜查在路上碰到一根又粗又重的树枝，阿姜查想要把它搬开，当他抓住树枝的一端时，他示意他的弟子去抓住树枝的另一端。当他们抓住树枝準备丢时，阿姜查抬起头，问道：「很重吗？」在他们把树枝扔掉后，阿姜查再度问：「现在，还重吗？」阿姜查就是这样，以他们所说或所做的事来教他的弟子去了解法。以这个例子，他说明「放下」的好处。
175. A disciple of Ajahn Chah was unplugging a taperecorder when he accidentally touched the metal prongs of theplug while it was still connected. He got a shock and dropped itimmediately. Ajahn Chah noticed, and not being one to let anopportunity to teach the Dhamma slip by, was quick to say,"Oh! How come you could let go of that so easily? Who toldyou to?"
175. 阿姜查的一位弟子正在拔录音机的插头时，插头仍然通电，他意外的碰到插头的金属叉，他被电到，并立刻放下插头，阿姜查注意到了，為了不错失机会去教导法，阿姜查很快的说：「噢，你為什麼能够这麼容易放下？是谁告诉你的啊？」
176. It was Christmas and the foreign monks had decided tocelebrate it. They invited some laypeople as well as AjahnChah" to join them. The laypeople were generally upset andskeptical. Why, they asked, were Buddhists celebratingChristmas? Ajahn Chah then gave a talk on religion in whichhe said, “As far as I understand Christianity teaches people todo good and avoid evil, just as Buddhism does, so what is theproblem? However, if people are upset by the idea ofcelebrating Christmas, that can be easily remedied We won'tcall it Christmas. Let's call it 'Christ-Buddhamas. ' Anythingthat inspires us to see what is true and do what is good isproper practice. You may call it any name you like."
176. 耶诞节那天，外国僧侣决定庆祝一番，他们邀请阿姜查和一些在家眾加入他们的庆祝活动。在家居士感到不安和疑惑。他们问：為什麼佛教徒要庆祝耶诞节？於是阿姜查在开示时说道：据我了解，基督教教人做好事，避免邪恶之事，这和佛教一样，这有什麼问题呢？如果你们因為庆祝耶诞节而感到不安，那很容易补救，我们不要称它為耶诞节，让我们称它為「Christ-Buddhamas」。凡是能啟发我们去了解什麼是真的和去做好事的，就是适当的修行，你可以用你喜欢的名称来称呼它。
177. During the time refugees were pouring into Thailandfrom Laos and Cambodia, the charitable organizations whocame out to help were many. This made some ordainedWesterners think it was not right that Buddhist monks and nunsshould just sit in the forest while other religious organizationswere so actively participating in alleviating the plight of therefugees. So they approached Ajahn Chah to express theirconcern, and this is what he said, "Helping in refugee camps isgood. It is indeed our natural human duty to each other. Butgoing through our own madness so that we can lead othersthrough, that's the only cure. Anyone can go out and distributeclothes and pitch tents, but how many can come into the forestand sit to know their minds? As long as we don't know how to'clothe' and 'feed' people's minds, there will always be a refugeeproblem somewhere in the world."
177. 从寮国和高棉来的难民涌入泰国期间，有许多慈善团体出来帮忙，这使一些来自西方的僧侣认為：当其他宗教组织如此积极参加舒缓那些难民的困境时，佛教的僧尼在森林裡打坐是不合宜的， 因此他们去见阿姜查并表示他们的关心，阿姜查说：「帮助难民是好的， 这的确是我们人类的职责，但是仔细观察我们疯狂的心，以便我们能引导他人度过，这是唯一的根治之道。任何人都可以出去分发衣服和搭帐篷，但是有多少人会进入森林打坐和了解自己的心？只要我们不知道如何对治人们的心，在这世界上的某些地方总是会有难民问题的。」
178. Ajahn Chah listened to one of his disciples recite theHeart Sutra. When he had finished, Ajahn Chah said, "Noemptiness either ... no bodhisatta." He then asked, "Where didthe sutra come from?" "It's reputed to have been spoken by theBuddha," the follower replied. "No Buddha," retorted AjahnChah. Then he said, "This is talking about deep wisdom,beyond all conventions. How could we teach without them?We have to have names for things, isn't that so?"
178. 阿姜查听他的一位弟子在唸诵心经，当他已经唸完时，阿姜查 说：「没有『空』，也没有菩萨。」然后，阿姜查问：「这佛经是哪裡来的？」弟子回答说：「一般认為是佛陀说的。」阿姜查反驳说：「没有佛。」接著他说：「这是谈论深湛的智慧，超越所有世俗法。没有了世俗的语言，我们如何教导别人？我们必须知道事物的名称，不是这样吗？」
179. To become a Noble One, we have to continuouslyundergo changes until the body remains. The mind changescompletely but the body still exists. There is hot, cold, pain,and sickness as usual. But the mind has changed and sees birth,old age, sickness and death in the light of truth.
179. 要成為圣者，我们必须不断的改变自己的心，心彻底改变，而身体依然存在，身体如往常般有热、冷、痛和生病，但是心已经改变，以实相来看生、老、病、死。
180. Someone once asked Ajahn Chah to talk aboutenlightenment; could he describe his own enlightenment? Witheveryone eagerly waiting to hear his answer, he said,"Enlightenment isn't hard to understand. Just take a banana andput it into your mouth, then you will know what it tastes like.You have to practise to experience realization, and you have topersevere. If it were so easy to become enlightened, everyonewould be doing it. I started going to the temple when I waseight years old, and I have been a monk for over forty years.But you want to meditate for a night or two and go straight tonibbana. You don't just sit down and - zip! - there you are, youknow. You can't get someone to blow on your head and makeyou enlightened either."
180. 曾经有人请阿姜查 谈开悟，他会叙述自己的开悟吗？由於每个人急著听他的回答，他说：「开悟不难理解，就像吃香蕉一样，把它放进嘴裡，你就知道它嚐起来像什麼。你必须去修行来体验开悟，而且必须坚持不懈。如果开悟是容易的，那麼每个人都会开悟。当我八岁时，我开始去寺庙，而且我出家已经超过四十年了。然而你却想禪修一两个夜晚，就直接入涅槃。你不要只坐下和期待开悟，你要知道，在那裡，你不能让别人敲你的头，而想这样就开悟，这是不能的。」
181. You don't have to be fully enlightened before you areable to teach people. Just be honest with them and tell themwhat you know from your heart. Tell people what's possible.Don't pretend to be able to lift big rocks if you can only liftsmall ones. Yet it doesn't hurt to tell people that if you exerciseand if you work, it is indeed possible to lift large rocks.
181. 在你能教导人们之前，你不需要完全开悟，只要对人诚实，并且告诉他们你心中知道的，告诉人们什麼是可能的。 如果你只能举起小的石头，不要假装能举起大石头。如果你训练有素，你的确可以举起大石头，这时告诉别人则无妨。
182. I don't know who to talk to about it. We talk about thingsto be developed and things to give up, but there's really nothingto develop, nothing to give up.
182. 我不知道要对谁谈论，我们谈论事情如何发展，以及要放弃的事物，然而真的没有什麼要发展的，也没有什麼要放弃的。
An Invitation
邀 请
All that I have said up to now has merely been words.When people come to see me , I have to say something. But itis best not to speak about these matters too much. Better tobegin practice without delay. I am like a good friend invitingyou to go somewhere. Do not hesitate, just get going. Youwon’t regret it.
到目前為止，所有我说的只是话语。当人们来看我时，我必须说话，然而最好不要谈太多这些事情，最好开始修行，不要拖延。我像是邀请你去某处的好朋友一样，不要犹豫不决，请出发。你不会后悔的。
NO AJAHN CHAH
作者：阿姜 查
译者：果 儒
校对：何彩熙、陈美妃
