Namo tassa bhagavato arahato sammasambuddhassa
禮敬世尊 阿羅漢 正等正覺者
Buddhism 佛法
What is Buddhism? 什麼是佛法?
Foreword 前言
| Namo tassa bhagavato arahato sammasambuddhassa 禮敬世尊 阿羅漢 正等正覺者
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Buddhism 佛法 回上 Twenty-six-hundred years ago, Prince Siddhattha of the small Sakiyan Kingdom of Northern India, repelled by the suffering he saw around him, left his wife and son and set out on a lonely quest to find the end of suffering. Following the goal of the Hindu ascetics of that day he sought Amatta - or Deathlessness. 二千六百年前，印度北方釋迦小王國的悉達多太子，因為見到生活周遭苦的逼迫，所以離開了妻兒(注1)展開獨自追尋滅苦的方法。他追隨當時印度苦行者的修行目標尋求神我→或不死。 (注1)他們後來又團圓了，在他悟道幾年之後和他身邊的常隨眾回到故鄉，他為他父親、妻子、兒子說法。 Practicing with one teacher he reached the 7th jhana (there are 8 jhanas in jhana-practice: 4 rupa and 4 arupa ). Then with another teacher he reached the 8th jhana. But he soon saw that these were temporary states, which could not truly end suffering. He then began to practice self-mortification, which involved fasting to purify the soul and thereby achieve freedom from pain. He did this until his body nearly wasted away. Then he broke his ascetic fast with a meal of hot milk and rice, offered to him by a dairy maid, named Sujata. 他跟一位老師修行，成就了第七次第定（共有八個次第定→四種色界定、四種無色界定）。後來，和另一位老師修行，又成就第八次第定。但他很快發現這些禪定只是暫時的狀態，根本無法滅苦。然後他開使修苦行，這種苦行是以絕食來淨化靈魂而擺脫苦痛。最後他接受一位名為蘇嘉塔（Sujata）的牧羊女所供養的熱乳粥而停止了絕食的苦行。 He had come to the conclusion that the extremes of sense pleasure and self-mortification were not the answer: the answer. lay in the Middle Way (Majjhima Patpada) . That night, in meditation, he discovered the Four Noble Truths and became enlightened. He was, in the familiar chant of the Buddhist monks, Sammasambuddhasa - or, "enlightened by his own efforts." 他體會到極端欲樂（定樂）和苦行並非滅苦之法。 唯有中道法才是滅苦之法。 當夜，在禪定中他體驗四聖諦法而徹悟。他就是後來為佛教僧侶所熟悉稱頌的無上正等正覺者（三藐三佛陀）或「悟不由他的覺者」。 Today, all over the world, growing numbers of men and women, experiencing ever-increasing standards of living and affluence, but feeling nevertheless dissatisfied, are turning toward the remedies of the Noble Truths and Eight-Fold Path. 今天世界上越來越多人，享受著前所未有的富足生活，但是內心卻覺得很空虛，都逐漸轉向學習四聖諦和中道法。 Gautama Buddha steadfastly held through forty-five years of teaching that he taught only one thing: "Suffering, and the end of suffering." 釋迦牟尼佛經過四十五年的辛勤弘法利生，他只教導一件事：「苦與苦的止息」。 He did not care to speculate as to whether the universe is eternal or not eternal, of similar enigmas that vex philosophers - though he did posit a universe that was matter, containing living things that are mind and matter (nama and rupa, or the Five Khandas). 佛陀並不喜歡探究類似「宇宙有盡無盡」這種令哲學家殫精竭慮的問題。 然而他卻明白地指出 整個宇宙的器世間是色法，而生於其中的有情是心法與色法（名色或五蘊）。 No permanent self or soul in god or man could he find, or fit into his scheme of things. 在佛陀體證的教法中，並沒有永恆的自我、上帝創造的靈魂或人的靈魂。 Indeed the practice of Buddhism can be defined simply as the observation (awareness) of body and mind, as constantly changing things. 佛法的修持，其實可以簡單地定義成把身心當作不斷變化的事物來觀照（明覺）而已。 As a result of this over two-thousand years of observing the mind and body process, a vast lore of information has been acquired. (Even some of the recent discoveries in dream research in the Western world, were known to Buddhists thousands of years ago). 經過二千多年來，透過許多身心觀照的結果已經累積了大量的專門知識。（甚至近代西方國家對於夢的某些研究成果早在二千年前就為佛教徒熟知了）。 What is Buddhism? 什麼是佛法？ 回上 The real Buddhism is not temples, or statues of the Buddha, or giving alms, or ceremonies. While these are all worthwhile, they do not answer the question, What is the real Buddhism ? If we say that the real Buddhism is the practice of meditation using mindfulness and clear comprehension to realize wisdom - and thus erase all defilement, and end suffering - we are getting closer. But we still are not there. 真正的佛法不是寺院、佛像、供養僧人托缽的食物或是儀式。雖然這些事物都很有價值，但不代表真正的佛法。那麼什麼是佛法呢？如果說佛法是以正念、正知修行，引發般若智慧而斷除煩惱並止息痛苦→這個慨念更接近答案，但還不夠清楚。 If we say that the real Buddhism is matter (rupa) and mind (nama) - then we are getting a little more close; but even this is not entirely satisfactory. The word "nama" might still convey the notion of a mind that is compact, all of one piece, doing all these different mental functions. In order to give a truer picture of the mind, nama must be expressed as mental states (cittas), each arising separately, and each different from the other: the mental state that sees is not the same as the mental state that hears, the mental state that is wandering mind is different from the mental state that observes body (rupa) in practice, etc. 如果說佛法是色心二法→那麼就更接近答案了，但還不十分令人滿意，因為「心」 這個字所傳達的慨念是：一個緊湊的心，整個是一體的，處理所有各種不同的精神作用。為了更真實地描述心，可以將心表示成很多心態（心王），每個心王個別生起並且彼此不同：如看的心態與聽的心態不同，妄想的心態與修行時觀身的心態不同等等。
"We" -our entire existence at any given time is simply the arising of one of these mental states which is quickly replaced by another. But mental state (citta) is still not enough. Mental states (cittas) are actually made up of 52 different mental properties. called ceta-sika (For example. contact, feeling. perception. etc. are ceta-sikas). So now, our true definition of nama becomes citta-cetasika. We may now add rupa to our definition of Buddhist reality, and so we get citta-cetasika and rupa. But citta-cetasika-rupa is still not the whole "picture." If we practice successfully (realize rupa and nama are not "us") we will reach a state where a brief path-moment arises that erases defilements. This path moment has nibbana as an object and this nibbana is also a part of Buddhist reality. 但光講心態（心王）還不夠，心態（心王）其實是由52個心所法所組成的（例如：觸、受、想等都是心所法），所以對心的真正定義變成「心王、心所」如果現再將色法也加入佛法實相的定義中的話就成為「心王、心所、色法」。但心王、心所、色法還不是有情身心整體的「描述」。 如果修行成就（體證身心非「我」）會達到一種狀態，此時短暫的道剎那將生起而斷除煩惱，這種道剎那是以涅槃為所緣，而是涅槃佛法實相之一。 Thus, our final definition of Buddhist reality now becomes mind-body and enlightenment - or to state it in Pali, the language of Buddhism: citta-cetasika-rupa, and nibbana. These four things, in Buddhism, are ultimate reality. This means they are those things in the universe that are "real" - that is, they do not require concepts to understand. So, every living thing in the universe is made up of the first three of these - citta-cetasika and rupa. Nibbana - which is the object of the path moment that erases defilement in each of the four stages of enlightenment - is the fourth part of ultimate reality: citta-cetasika, rupa. and nibbana. (It is important to know that nibbana is just an object of the mind at a certain stage of wisdom. It actually appears as a very brief moment of peace and stillness - and its nature is no defilement.) 因此我們最後對佛法實相的定義變成身心和覺悟→或者用巴利文表達即是心王、心所、色法和涅槃。對於佛法而言，這四法都是實相，這表示這四法在宇宙都是「真實的」→亦即他們不用透慨念去了解。所以宇宙中每一個有情都由前三法組成→心王、心所和色法，而涅槃→是開悟的四個道果當中，能斷煩惱的道剎那的所緣→是實相中的第四法（重要的是，要了解涅槃只是心在特定的般若智慧狀態下的所緣，涅槃真正呈現的是非常短暫一剎那的安祥與寧靜→而它的屬性不與煩惱相應）。 The purpose in Buddhism of the first three (citta-cetasika-rupa) is to demonstrate that "you" are really made up of many parts (rapidly-changing mental states and rapidly-changing matter), and since none of these parts are "you," the parts together are not "you" either. The science in Buddhism that divides body and mind into smaller and smaller parts is called Abbhidhamma: this science helps to better see that 'we' are not man, not woman, not-self, etc. 佛法立前三法（心王、心所、色法）的目的是要證明「你」實際上由許多部份組成（迅速生滅的心和迅速生滅色身），因為沒有任何一部份是「你」，他們所共同組成的也不會是「你」，在佛法中這種將色心二法分析成不同的幾個小部份的科學稱 阿毗達摩 ：這種科學能幫助我們更容易認清所謂的「我們」是非男、非女並且無我等等。 Our first definition of Buddhism, then, is that this ultimate reality (citta-cetasika-rupa. & nibbana) is Buddhism - real Buddhism. 那麼我們第一次對佛法下的定義就是這些實相（心王、心所、色法和涅槃）才是佛法→ 真正的佛法。 Every living thing in the world answers to this mind - matter definition (citta-cetasika-rupa). Non-living things are just matter, rupa. Even though people do not know this definition. may never have even heard of Buddhism, they are still citta-cetasika-rupa. and nibbana still exists as a state that the mind (citta-cetasika) can reach when the mind has absolute purity. Now, having read this simple explanation of the real Buddhism, you can, it is hoped, progress with a little more confidence to our teacher's more technical discussion of this important subject, which is described in the following paragraphs. 世界上每個有情都符合這個色心二法的定義（心王、心所、色法）。而無情只是物質，是色法。即使那些不了解這個定義，或未曾聽聞佛法的人，還是由心王、心所、色法所組成的，而 涅槃還是存在於心完全清淨時可達到的一種狀態。 希望在你讀完對真正的佛法簡單的定義之後，能對以下各節中，我們老師針對這個重要課題所作更深入的討論，能有進一步的信心。
Buddhism can be defined in two ways: 1) The true state of the nature of the world, and 2) The teaching of the Lord Buddha. 可以將佛法定義成兩方面（1）自然界的真實狀態，和（2）佛陀的教法 1. The true state of the nature of the world. （1）自然界的真實狀態 The Lord Buddha said "Sabbhad-hamma-anatta." This means, literally, all dhamma (things) are without self. Thus, we can see that the four elements of ultimate reality in the universe - mind (citta-cetasika), matter (rupa), and enlightenment (nibbana) - all have the same single characteristic: They are without self. 佛說「Sabbha dhamma anatta」意即「一切法（事物）無我」因此我們可以了解宇宙中的實相→心王、心所、色法、涅槃都有共同的一個特性：他們都是無我。 These four elements are the true state of the nature of the world (sabhava dhamma) - i.e., no self, no man, no woman, no dog, etc. Sabhava, in this essay, refers mainly to not-self, not man, not woman, etc. Not-self is the only one of the Three Characteristics (impermanence, suffering. not-self) that fits all four of the elements of ultimate reality. This is because nibbana is supramundane: permanent, and happy, but not-self. Citta-cetasika-rupa is mundane: impermanent, suffering and not-self. 這四法是自然界的真實狀態（Sabbha dhamma）→亦即無我非男、非女、無上帝等。「Sabbha」（實體）在這句話中專指無我、無男、無女等。無我是三法印（無常、苦、無我）之中，唯一可以適用於這四個實相。因為涅槃是出世間法：是常、樂、但是無我的，而心王→心所→色法是世間法：是無常、苦、無我。 a) Everybody has three of the above four things citta-cetasika and rupa. Or these four can be summarized as body and mind (rupa and nama). Or in more detail, they can be broken down into five parts called aggregates: body, feeling, perception, volition, and consciousness. These three (citta-cetasika and rupa) keep us on the wheel of rebirth that is a continual round of birth, old age, sickness and death. These three occur because of cause and aiding condition; they always depend on each other (body can't act without mind, mind is helpless without body, for example); and they arise and immediately fall away, continuously through life. This happens every moment (split-second), and because it happens whether we are aware of it or not, it is called mundane dhamma. This true state of the nature (sabhava) does not occur because of God or Brahma or any other miraculous intervention. （a）每個人都具足四法中的三法（心王→心所→色法）將我們束縛於生死輪迴→不斷地生、老、病、死之中。這三法（心王→心所→色法）由因緣而生，而且彼此互為因緣：（如：有身無心不能活動，有心無身不能作用）。而且身心一生當中不斷地方迅速生滅，不管我們察覺與否，每一剎那，身心都不斷地生滅變化，這是世間法，而這個體性的推動者並非上帝、梵天或其他神秘力量的介入。 The Five Aggregates, or body-mind (rupa-nama), are suffering (dukkha-sacca) ("sacca" means "truth", thus dukkha-sacca is the truth of suffering - the First Noble Truth). The Five aggregates are the real dukkha-sacca and they are the result of cause. That cause is craving, as stated in the Second Noble Truth, the truth of the cause of suffering. The real creator of rupa and nama is defilement. Defilement is craving or, in practice, the defilements are desire, aversion, and delusion. It is only from defilement that body and mind are created. This body and mind (Five Aggregates) is what we conventionally think is a man or woman, or this person or that, or this nation or that. That which creates (defilement) and that which is created (Five Aggregates) has the three characteristics impermanence, suffering, and not self and they are natural law. There is no exception to this for any being. 五蘊或身心是（苦諦）（「sacca」是「真諦」之意。因此「dukkha sacca」是苦諦→第一聖諦）。五蘊真正是苦諦，是苦因的果，苦因是渴愛， 如第二聖諦，集聖諦所述。身心真正的創造者是煩惱，煩惱是渴愛，或者對修行而言，煩惱即是貪、瞋、癡。也唯有煩惱才能創造身心。身心（五蘊）即是我們一般認為的男、女，或此人、彼人，或這個國籍的人、那個國籍的人。 這個因（煩惱）和果（五蘊）都有三個特質→無常、苦、無我，這是自然的法則，沒有任何一個有情例外。
b) Nibbana however is ultimate reality (sabha-a-dhamma) and is outside the Five Aggregates - that is to say, outside the "world'' (The Buddha said that, for each being the "world'' is really the Five Aggregates, since everything we experience comes through them. This "world" can be called the "aggregates-world" or the "rupa-nama-world".) Nibbana is an object of the path moment that erases defilement, and hence suffering - this occurs at the 14th of the 16 Vipassana knowledges (yanas) and the fruition, or savoring, which follows it (15th yana). Nibbana is called supra-mundane because it is the dhamma that extinguishes defilement and hence suffering. Nibbana is permanent and happy. But it is not a man or woman no self. 涅槃為道剎那所緣，道剎那可以斷煩惱而滅苦→道剎那生起於十六階智中的第十四階智→並且果心會隨之而來（第十五階智）。涅槃稱為出世間法，因為涅槃可以斷除煩惱。涅槃是常與樂，但它不是男或女→無我。
This is real Buddhism. Prince Siddhatha discovered the wisdom that is the Four Noble Truths by himself. Nobody taught him. Hence, he is called "Phra Arahant - Sammasambuddha" ("Enlightened by his own efforts").
This is the second way Buddhism can be defined.
The Lord Buddha's teachings are beneficial in three ways, depending on which of these fit your particular character:
a) Beneficial for this life.
b) Beneficial for the next life.
c) Beneficial for the highest good, or nibbana, which ends suffering. An example of a) above is the sutta-teaching about not getting angry. The Buddha taught non -hatred. "Don't hurt your mind", said the Buddha. Anger only hurts you, not the other person. （a）的例子，如經典談到不要生氣，佛陀教我們不要瞋恨。佛陀說「不要傷害你的心」。因為瞋恨只會傷害你自己而不是別人。 An example of b) above are the teachings concerning morality and the practice of concentration development, in meditation. （b）的例子，如有關持戒律或修習禪定的教法。 Regarding c) above the Buddha taught the way to reach nibbana - the kind of happiness that does not turn into suffering anymore, where happiness and suffering are mixed. （c）關於佛陀教授達到涅槃的方法→涅槃的樂不再變苦，不像世間的樂是苦樂參半。 In this essay we will only discuss nibbana to end suffering. The real suffering is the Five Aggregates, or body and mind (rupa and nama). When the Five Aggregates are extinguished completely. final, or complete nibbana is reached. An example of this is the Lord Buddha and the fully-enlightened ones (arahants) of the Buddha's time. They will never be reborn again to experience suffering. 這裡我們只談涅槃可以滅苦，真正的苦是五蘊或身心（名色）。最後五蘊完全滅盡時，才能完全達到涅槃（般涅槃）。如佛陀和佛陀當時的徹悟者阿羅漢自己都不會再出生而產生痛苦了。
And what way did the Lord Buddha teach to end suffering? He taught morality, concentration, and wisdom (clear comprehension) in the Eight-Fold Path. 他所教的是八正道中的戒、定、慧（清楚認知）。 Why must it be morality, concentration, and wisdom in the Eight-Fold Path? 為什麼是八正道中的戒、定、慧呢？ Because these three elements when they are in the Eight-Fold Path are the Middle Way, which is necessary to reach the Four Noble Truths. 因為八正道中的戒、定、慧是中道法，而中道是成就四聖諦所必需具備的。 The Eight-Fold Path is called the Middle Way, and is the "one and the only way" to reach the Four Noble Truths and end suffering. 八正道稱為中道並且是「唯一的道路」可以到達四聖諦而滅苦。 The Middle Way means avoidance of the two extremes of sensual indulgence and self-mortification that the Buddha found among Hindu yogis in his day. These yogis thought self-mortification would destroy desire and self-indulgence would destroy hatred. The Middle Way also means avoiding like or dislike. 中道意即避免欲樂和苦行兩種極端的行為，這是佛陀從當時婆羅門教的修行者當中所發現的。這些婆羅門的修行者認為：自我苦行可以去除貪愛而自我放縱可以去除瞋恨，中道也有避免貪瞋的意思。 What is the benefit of realizing the Four Noble Truths? 體證四聖諦有什麼利益？ The benefit is the end of suffering. 體證四聖諦有什麼利益？ This is done when the Path moment that has nibbana as its object erases all remaining defilement and ends suffering (4th Path). Nibbana is very happy because there is no rebirth. 這個利益就是滅苦。苦滅於以涅槃為所緣的道剎那，而道剎那生起時，能斷除殘餘的煩惱而滅苦（第四道果）。涅槃是非常快樂的，因為不再生死輪迴。 What do you mean by very happy ? 你說非常快樂是什麼意思呢？ The kind of happiness that does not turn into suffering anymore, like mundane happiness. The Lord Buddha said, "Nibbana is very happy". 這種快樂是永遠不再變苦的樂，不同於世俗之樂，因此佛陀說：「涅槃是非常快樂的」。 How does happiness come about? 怎麼會生起快樂呢？ Because nibbana has no Five Aggregates. The Five Aggregates are the real truth of suffering (dukkha-sacca). 因為涅槃不屬於五蘊，五蘊是真正的苦（苦諦）。 If you don't have the Five Aggregates, you don't have any suffering - such as old age, sickness, death, sorrow, lamentation, etc. 如果你沒有五蘊就不會再受苦→諸如老、病、死、哀傷、憂慼等等。 That's why nibbana is happy. It's not like the mundane world, where happiness and suffering are mixed. Nibbana is the highest good in Buddhism. 這就是為什麼涅槃是快樂的，它不像世俗之樂是苦樂參半的，涅槃是佛法中最高的善法。 Morality, concentration, and wisdom comprise the Eight-Fold Path. Which comes first? Should we practice morality until we are purified. and realize concentration and wisdom later? 由戒、定、慧組成八正道。 而戒、定、慧那一樣先呢？我們要先持戒清淨了，然後才能體證定和慧嗎？ Morality, concentration, and wisdom in the Eight-Fold Path have to go together not just one at a time. It's like a pill with three ingredients: we take them all at once. Concentration-type meditation is peaceful, with rapture - especially for the one who reaches absorption (very high state of concentration). It is very happy. So why do we say only nibbana is happy? 八正道當中的戒、定、慧是一起修的而不是一次修一樣。就像一顆藥丸有三種成份：我們是一次吞下去的。 定的修持是平靜、喜悅的→尤其是達到專注（深定）的人，定是非常快樂的，那麼為什麼我們說唯有涅槃是樂呢？ While concentration-type meditation is wholesome and it destroys mental defilements (hindrances), it is just temporarily peaceful, lasting only as long as the hindrances are suppressed. The happiness depends on the level of absorption. 雖然修定是善法，定能降服煩惱（蓋），但定只是暫時的平靜，只有蓋被壓制住時，才能維持定的狀態，而且快樂的程度是取決於禪定的深淺。 But that happiness is still in the wheel of suffering. 但這種禪定的樂受仍在苦樂輪迴之中。 Meditation to reach absorption existed before the Lord Buddha. The Lord Buddha practiced this concentration meditation until he reached the high-est absorption (the eighth) but he realized that absorption could not destroy hidden defilements. Then he found the Eight-Fold Path and realized the Four Noble Truths - and thus, enlightenment. He then said, "This is my last life". And so, because enlightenment (nibbana) extinguishes defilement and hence suffering - and ends the round of rebirth -we say only nibbana is happy. 禪定的修行在佛陀之前早就存在了。佛陀修習禪定直到他成就最高的（第八次第）禪定。但他發現這種禪定不能斷除潛伏的煩惱。後來他發現八正道而體證四聖諦→也因此而悟道了。然後他說：「這是我的最後一生」。因此悟道（涅槃）能斷除煩惱而滅苦→不再輪迴→所以我們說唯有涅槃是樂。 In all the world's philosophies, wisdom that ends suffering is found only in Buddhism. How can we prove this? The Eight-Fold Path, properly followed, destroys defilements that are the cause of suffering. Defilements can only be destroyed with wisdom. 世界上所有的哲學，只有佛法談到滅苦的智慧。我們怎麼證明這一點？好好的遵循八正道就可以斷除苦的因→煩惱。而煩惱唯有用智慧才能斷除。 When practice is perfect, wisdom develops and that wisdom (insight or vipassana wisdom) destroys defilement. Only Buddhism can completely destroy defilement - i.e. reach nibbana. This is proof that the practice of the Eight-Fold Path develops wisdom. 修行成就可以增長智慧，而這種智慧（內觀或實相般若）可以斷除煩惱，只有佛法可以完全斷除煩惱→意即達到涅槃。這證明修學八正道可以增長智慧。 The last questions have to do with the important subject of nibbana. 最後這些問題是有關於涅槃的重要問題：
a) What is nibbana?
b) Where is nibbana?
c) How are you going to see nibbana? (That is, if you believe nibbana exists.) These are good questions to ask. because all Buddhists want to end suffering. To end suffering you have to reach nibbana. We will answer these questions briefly, but when you practice successfully, you will understand better. 這些都是很好的問題，因為所有佛教徒都想滅苦，而要滅苦就要證得涅槃，我們將簡短的回答這些問題，但如果你修行成就時，你就會更清楚了。
Nibbana is the object of a brief path-moment. Nibbana is ultimate reality, or the true state of the nature of things. This path-moment that has nibbana as an object, extinguishes defilement and ends suffering. Suffering is 'us' (nama-rupa). If there is no 'us' (nama-rupa) there is no suffering such as old age, sickness, and death, etc, - because there are no Five Aggregates in the state of nibbana. The Five Aggregates are the real suffering (dukkha -sacca). 涅槃是短暫道剎那的所緣。涅槃是實相，或者自然事物的真實狀態。道剎那以涅槃為所緣能斷除煩惱而滅苦。苦是我（身心）。如果沒有「我」（身心）就沒有諸如老、病、死等等的苦→因為涅槃的狀態是沒有五蘊的。五蘊是真正的苦（苦諦）。 Each of us is composed of these Five Aggregates: body, feeling, perception, volition, and consciousness. Or more simply, these Five Aggregates are body (rupa) and mind (nama). (The last four of the above five are mind.) The Five Aggregates are the truth of suffering (dukkha-sacca, or 1st Noble Truth). Dukkha-sacca exists but we generally don't see it. It is caused by defilement (craving) and that defilement creates us. That defilement that creates us stays with us a long time - unless something is done about it. 我們每一個人都由五蘊組成：色、受、想、行、識。或者更簡單說，五蘊是身（色法）和心（心法）。（五蘊的後四項是心法）。五蘊是苦的真理（苦諦，或第一聖諦）苦諦是一直存在著，但我們通常都體會不到。這是由於煩惱（渴愛），而這個煩惱創造了我們。創造我們的煩惱跟我們相處很長一段時間了→除非我們對它做一番改變。
Nibbana is not a place. It's not anywhere. No-body, even one who has superpower can tell where nibbana is. Nibbana is not in heaven; it is like the wind: you only know it by its effects. Nibbana is the object of a very special path moment. It is a mind object of this path moment. 涅槃不是一個地方；它不是任何地方。沒有人，甚至有超能力的人也沒辦法回答涅槃在那裡。涅槃不是天堂；涅槃就像風：只能由它的作用來認知它的存在。涅槃是非常殊勝的道剎那的所緣，涅槃是這種道剎那心的所緣。 The ordinary person is saturated in defilement, but when he does vipassana practice and vipassana wisdom occurs, his mind becomes purified. This is called path moment and path fruition. These two have nibbana as an object (the 14th and 15th of the 16 vipassana knowledges = nana or 'yanas'in Thai). 凡夫沈浸於煩惱之中，但如果他修毗婆奢那（智慧禪）而啟法發實相般若時，他的心就會轉為清淨了。這就稱為道剎那和道果。這兩者皆是以涅槃為所緣（十六階智中的第十四階智和第十五階智）。 Nibbana is not mind. It's just the object of mind. When vipassana wisdom is very strong, the mind of the ordinary person changes to the mind of the Noble One. This change is called path moment. It is followed immediately by path fruition. Both have nibbana as their object. When the cause of suffering is extinguished, suffering (the result) is extinguished by the particular path moment for that path. The four paths to enlightenment are stream-winner, once returner, non-returner, and fully-enlightened or Perfect One (the Arahant). 涅槃不是心，它只是心的所緣。當實相般若很強的時候，心就可以轉凡為聖。這種轉變稱道剎那。道剎那後面緊跟著是道果。兩者皆以涅槃為所緣。當苦的因滅時，苦（果）就在那一刻被道剎那所滅。悟道的四個道是：入流果，一來果，不還果和圓覺或圓滿者（阿羅漢果）。
There are ten fetters keeping us from full enlightenment:
1) Wrong view of self
2) Doubt about the Buddha's teaching
3) Adherence to rites and rituals
4) Sensual desire
5) Hatred
6) Desire for fine material existence
7) Desire for immaterial existence
8) Pride
9) Restlessness
10) Ignorance Thus, for the First Path, the stream-winner path-moment erases the first three fetters; for the Second Path, the once-returner path-moment weakens the next two fetters; for the Third Path, the non-returner path-moment erases the two weakened fetters; and for the Fourth Path, the arahatta path moment erases the five remaining fetters. 因此，在第一道，入流果的道剎那滅除前三項束縛；在第二道，一來果的道剎那減弱第四、五項束縛；在第三道，不還果的道剎那滅除第四、五項束縛；在第四道，阿羅漢的道剎那滅除了殘餘的五項束縛。
In order to see nibbana, you must practice the Four Foundations of Mindfulness (satipatthana) in the right way. If practiced correctly satipatthana is the only way to enlightenment. The Lord Buddha said: "Bhikkhus, this path (as laid down in the Mahasatipatthana Discourse) is the one and only way for the purification of beings." 想要見到涅槃，必須以正確的方法修四念處。正確的修行四念處是導致悟道的唯一的道路。 佛說：「比丘們！這條路是令凡夫導致清淨，唯一的道路。（詳見大念處經，長部第二十二經）」 Satipatthana is the first of, and the foundation of, the Thirty-Seven Qualities Contributing to Enlightenment. And the Thirty-Seven Qualities lead to realizing the Four Noble Truths, as the Lord Buddha did. When the mind is purified of defilement, you will know by yourself- you won't need anyone to tell you - because nibbana is the true nature (sabhava) and that is realized by yourself. In the monk's chant, this is "Paccatan veditabbo vinnuhi" ("to be seen each man for himself"). 四念處是三十七道品的最初基礎。而誠如佛陀修過的，三十七道品可以體證四聖諦。當心完全淨除煩惱的時候，你是自知的→不需要別人告訴你→因為涅槃是實相，是由你自知的。誠如比丘所誦的偈子中：「每個人由他自見」。 Foreword 前言 回上 This book resulted in a desire by Mr.Chua Jantrupon to have a simpler,smaller book that explains what Buddhism really is and one that employs less Pali words. Though we have some of this material in a larger book (Vipassana Bhavana) a smaller book was wanted that could be handed out to people interested in knowing what Buddhism (Theravada Buddhism) really is. An additional reason for this book is to include practice experiences (Chapter 2) that were not available for the larger book, and also teaching interviews (Chapter 3) that went along with these practice experiences. These practice experiences serve to prove the teaching of the Lord Buddha that mind and body are not 'we' not self, but are (as we state in Chapter 1) only mental states (citta-cetasika) and matter (rupa). This book was based on the teachings of Mr.Chua Jantrupon, a long-term student of Aa chan Naeb Mahaniranonda, translated into English by Vitoon Voravises, and rewritten edited and organized by the undersigned. We wish to thank all of the people who donated toward the publication of the book. We also wish to thank Miss Suchada Youngprapakorn for typing all of the various drafts of the copy of this book until final printing. Also we thank "Mr. Mike", now in England, for sending us a draft of his speech made at this center on Maghapuja Day,February, 1986 (Chapter 2) . Those reading this book, who are interested in pursuing Buddhist meditation (Satipatthana) should get a copy of our book Vipassana Bhavana, which gives detailed instructions for practice. This book is available in Bangkok book stores or can be obtained by writing to this center. Frank Tullius Boonkanjanaram Meditation Center, Pattaya, 20260 Chonburi, Thailand.
Boonkanjanaram Meditation Center 泰國布堪甲那南禪修中心 2008-7-6-r0 2008-7-7-r1
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