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感動的眼淚(上)
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感動的眼淚(上) 

Namo tassa bhagavato arahato sammasambuddhassa 

禮敬世尊 阿羅漢 正等正覺者 

Acharn Maha Boowa尊者阿姜摩訶布瓦 

http://www.luangta.in.th/English/site/talks.html 

Dhamma talk on may 2, 2545 (2002) 

佛曆2545年(西元2002年)5月2日宣講 

Shedding tears in Amazement with Dhamma 

感動的眼淚(佛法的真理實相使我震驚感動而淚流滿面) 

The question put toThan Acharn Maha Boowa was: 

Please teach me how to investigate to reach the basis of death 

請教尊者阿姜摩訶布瓦的問題是請你教導我如何探索死亡的真相與基本原理。 

---1--- 

The basis of death exists right there in the citta. Death and birth are 
both present within the citta. The citta itself is never born and never 
dies. Rather, the defiling things that infiltrate the citta lead us to 
repeated birth and death. 

死亡的基本原理存在於我們的心識(注1)。生(結生心)與死(死亡心)二者皆
呈現於心識。心識(有分流)本身是沒有生或死的。實際上,潛伏在心識污染的業
力使我們輪迴生死。 

Do you understand? Look at the citta. If you do not see the poisonous 
nature of the citta, you will fail to see the poisonous nature of those 
things. Right now it is the citta which is the real danger. So don’t 
think only of how precious the citta is, for danger is lurking there. 
If you can view it in this way, you will see the harmfulness buried 
deep inside. 

你知道嗎?詳細的觀察我們的心識,如果你沒有看清心識污染的本質,你將沒有辦
法看清事情污染的狀態與過程。此刻心識(我執污染的心識 kilesas of citta)
是真正的危險所在。所以不要只顧慮你珍貴可愛的心識(我執)而忽略潛伏的危險
(業力)。如果你能審視心識中的我執,你將看見深埋內心的潛在危險。 

Do you understand what I mean? So long as you continue to hold the 
citta in high esteem, you will remain stuck. It’s as simple as that. 
Don’t say I didn’t warn you. When the time comes, you must sweep 
aside everything until nothing remains. Preserve nothing. Whatever you 
leave untouched – that is the Ultimate Danger. 

你了解我的意思嗎?如果你繼續執著心識(污染的心識),你將為其所欺騙、黏
著、延誤,如是而已。不要說我沒有警告你!無常來臨時,你必須毫無保留地放下
一切,無常捲席無遺地帶走你的一切所有。那是極端的危險的。 

Speaking of this reminds me of the time when I was practicing at Wat 
Doi Dhammachedi. It was early in the morning, just before the meal. At 
that time my citta possessed a quality so amazing that it was 
incredible to behold. I was completely overawed with myself, thinking: 
“Oh my! Why is it that this citta is so amazingly radiant?” I stood 
on my meditation track contemplating its brightness, unable to believe 
how wondrous it appeared. But this very radiance that I thought so 
amazing was, in fact, the Ultimate Danger. 

談到這裡,讓我想起以前在寺裡修經行禪,天才剛亮早齋之前。那時我的心識現出
了驚人的特質,令人難以相信的看見非常明亮的光,我被那嚇住了,想著:「哎
呀!為何心識會有如此的光亮?」我站在行禪的步道上回味沈思那種光亮,久久不
能忘懷。但是見到驚人的光亮,事實上也是極端的危險的。 

(注1)Citta (心、心王、心識)The heart (in the emotional sense, but 
not the physical heart), the "one who knows" (but often knows wrongly). 
The nearest English equivalent is the word "mind," except that "mind" 
is usually understood as being the thinking, reasoning apparatus 
located in the head, which is too narrow a meaning for the 
word "Citta". 

心或心識是指知覺並非物質實體的心。某某知道往往並非正確的明白了解。英文最
相同的字"mind"是心意、意識、精神的意思。通常心意或意識被理解為腦部的思想
或推論是太狹窄了些。與東方人認為是心臟一樣是狹意了些。 

---2--- 

Do you see my point? We invariably tend to fall for this radiant citta. 
In truth, I was already stuck on it, already deceived by it. You see, 
when nothing else remains, one concentrates on this final point of 
focus – a point which, being the center of the perpetual cycle of 
birth and death, is actually the fundamental ignorance we call 
avijjã. 
(注2)This point of focus is the pinnacle of avijjã, the very 
pinnacle 
of the the citta in saÿsãra. 

你明白我的論點嗎?我們掉入留心執著這種心識的見光,實際上我已經被它黏著迷
騙而流連忘返。你知道嗎!當一物不剩地(指心識毫無攀緣)一個人集中專心於最
終焦點(意指心識),那是沒完沒了的使我們輪迴生死的中心源頭,實際上的無知
蒙蔽的基本根源,我們稱它為無明(沒有體證四聖諦),這焦點是無明心識的高峰
頂點,心識的尖峰本質(無始無明)。 

Nothing else remained at that stage, so I simply admired avijjã’
s 
expansive radiance. Still, that radiance did have a focal point. It can 
be compared to the filament of a pressure lantern. The filament glows 
brightly, and from there the light extends out to illuminate the 
surrounding area. 

於心識毫無攀緣的階段,明顯地我只喜歡發光擴大照射(雖然源自無明),而發光
仍然是有其光源的源點,它類似燈的光從燈絲發出,漸漸亮起來,從那裡照亮四
周。 

That was the crucial issue, the one that so amazed me at the time, 
causing me to exclaim to myself: “Wow! Why is my citta so incredibly 
bright? It seems as though it has completely transcended the world of 
saÿsãra.” 

那是關係重大的問題,那時使我非常驚訝對自己說「哎呀!為何我的心識會有如此
難以採信的發出光亮?似乎心識的尖峰本質(無始無明)超越凌駕整個宇宙世
界。 

Look at that! Such is the awesome power that avijjã displays 
when we 
reach the final stage of practice. At that moment, however, I didn’t 
realize that I had fallen for avijja’s deception. Then suddenly, 
spontaneously, a maxim of Dhamma arose, as if someone were speaking in 
the heart. How could I ever forget. If there is a point or a center of 
the knower anywhere, that is the nucleus of existence. Just like the 
bright center of a pressure lantern’s filament. Look at that! It told 
me exactly what I needed to know: this very point is the essence of 
existence. But even then, I still could not grasp the meaning, and so I 
was bewildered. A point, a center … it meant the focal point of that 
radiance. 

仔細瞧!如此令人敬畏恭敬的超能力仍是無明本質的顯現,當我們修行到達最終盡
頭的階段,那時候無論如何我也不了解會是掉入無明迷惑欺騙的陷阱。然而突然內
心自發地昇起佛法的準則,如同某人內心自我對話,我如何能忘懷,如果有一個知
覺點或有一個知覺中心點的存在,那就是生命核心基準點的存在,如同燈絲是燈的
光源點一般。再仔細瞧瞧!這告訴我真正什麼是我需要去探索的問題癥結所在:生
靈生命真正極重要的本質與要素。之後我仍無法抓著並領悟其要點與真正的含義,
而迷惑為難。光源點是指一個點呢?或有一個中心點? 

(注2)Avijja(avijjaa;無明): Unawareness; ignorance; obscured 
awareness; delusion about the nature of the mind. 無明:不注意覺察、無知
蒙蔽、含糊不清楚的認知、受騙迷惑欺瞞的生靈心識的原始狀態(已將經有受到污
染)。 

---3--- 

I was investigating that “point” during the period following 
theVenerable Acharn Mun’s passing away. Had he still been alive at the 
time then, upon being informed of my dilemma: If there is a point or a 
center of the knower anywhere, that is the nucleus of existence, he 
would immediately have responded: It’s that focal point of the 
radiance! And then that point would have instantly disintegrated. For 
as soon as I understood its significance, I would also have seen its 
harmfulness, thus causing it to vanish. Instead, I was still carefully 
protecting and preserving it. 

於追隨尊著阿姜曼到其圓寂的期間,我進行探索那「原點」,似乎他仍然健在,報
告我無法滿意地解決的問題而左右為難的窘境:如果有一個知覺點或有一個知覺中
心點的存在,那就是生命核心基準點的存在。他會立即回答說:是有光的源點,但
那源點是隨生即滅。雖然我領悟理解它意味深長的意義與重要性,也看見其危險
性,因此是隨生起即幻滅而消逝歸零,之後我仍然小心防護。 

There the Ultimate Danger lies – right there. The focal point of the 
Ultimate Danger is a point of the most amazingly bright radiance which 
forms the central core of the entire world of conventional reality. 

極端危險的事實存在於此(迷於有會發光的境界)。這極端危險的光源點(心識所
變現或定果所生的色光)是非常驚人的發光存在於整個核心世俗世界的事實。 

I’ll never forget. It was the month of February. Venerable Acharn Mun’
s body had just been cremated, and I had gone into the mountains. There 
I got stuck on this very problem. It completely bewildered me. In the 
end, I didn’t gain any benefit at all from the 

maxim of Dhamma(注4) that arose in my heart. Instead of being an 
enormous boon to me at that time, it became part of that same enormous 
delusion that was plaguing me. 

難忘的二月,尊者阿姜曼剛火化不久,我去一個山上,在那裡我仍被同一問題所困
惑為難。至此未從聞思慧中穫任何先修慧的法益。使我變成非常的苦惱,不像以前
的定境有極大的喜樂。 

I was confused: “Where is it, this point?” It was, of course, just 
that point of radiance, but it never occurred to me that the center of 
that radiant citta could be the Ultimate Danger. I still believed it to 
be the Ultimate Virtue. This is how the kilesas(注3)deceive us. Do 
you understand? Although I had been warned that it was the Ultimate 
Danger, it still cast a spell on me, making me see it as the Ultimate 
Virtue. I’ll never forget how that dilemma weighed on me. 

我困惑為難:「這光源點在何處呢?」那心識的發光中心點可能有極端的危險但危
險從未發生在我身上,我仍相信它有高度的價值,這是為何煩惱驅使我們的原因,
你知道嗎?雖然人家已經警告我那是極端的危險的,它仍吸引我著迷於認為其有高
度的價值。我無法忘記那左右為難無法滿意地解決的問題窘境使我倍感壓力。 

(注3)Kilesa(kilesa;雜染;煩惱;染;欲念): Defilement貪瞋癡三煩惱的污染-- 
passion強烈的情感, aversion嫌惡反感討厭的情緒, and delusion in their 
various forms各式各樣的欺騙欺瞞迷惑, which include such things as greed
包含貪婪, malevolence怨恨惡毒敵意壞心腸, anger瞋恚, rancor積怨深仇, 
hypocrisy偽善, arrogance傲慢自大, envy羨慕與嫉妒, miserliness, 
dishonesty不誠實, boastfulness自誇自負, obstinacy頑固倔強剛愎, violence
暴力欺凌, pride傲慢驕傲自滿, conceit自大獨斷私見, intoxication興奮自我陶
醉, and complacency自以為是。 

(注4)Dhamma (Skt. Dharma)(dhamma;法): (1) Event; a phenomenon in and 
of itself; (2) mental quality; (3) doctrine, teaching; (4) nibbana. 
Also, principles of behavior that human beings ought to follow so as to 
fit in with the right natural order of things; qualities of mind they 
should develop so as to realize the inherent quality of the mind in and 
of itself. By extension, "Dhamma" (usu. capitalized) is used also to 
denote any doctrine that teaches such things. Thus the Dhamma of the 
Buddha denotes both his teachings and the direct experience of nibbana, 
the quality at which those teachings are aimed. 

(1)自然界生靈與萬物的現象、過程與狀態。(2)心識或精神的品質的過程與狀態。
(3) 學說、理論、主義、方針、教規、教義、教旨、教理、教法。(4) 涅槃:人類
行為的標準界線與正確的準則,心識的品質的提升與淨化,因此佛法的意向與目標
是意指教導直接體驗涅槃(心識的淨化,智慧的提升,體驗五蘊的停止活動而導至
生已盡而不再活動)。 

Dhamma: The ultimate meaning of Dhamma is not definable in words but it 
lies in the direction of "Truth" or "Reality." The more usual meaning 
is that of the Buddha Dhamma or Sasana Dhamma which is that teaching 
which leads to the ultimate Dhamma. 

法的基本義意是不僅僅限定於字面的意思,實際上它有朝向意指客觀的事實與真理
的實相。大部份是指佛法或佛的教規、教義、教旨、教理、教法等導引達到涅槃的
境界。 

---4--- 

Eventually I left Wat Doi Dhammachedi and went to Sri Chiang Mai in Ban 
Pheu district. I stayed there for three months, living deep in the 
forest at Pha Dak Cave, before returning to Wat Doi Dhammachedi with 
that dilemma still weighing heavily on my mind. Then, while staying on 
the mountain ridge there, the problem was finally solved. 

後來我離開DD寺到B區的SCM去,我住在PDC的深叢林山區閉關三個月,才又回DD
寺,未解的問題仍使我內心倍感壓力,終於在那山區閉關修行的期間穫得答案而解
決了困惑的問題。 

When that decisive moment arrives, affairs of time and place cease 
their relevance – they cannot possibly interfere. All that appears at 
that moment is the splendid, natural radiance of the citta. I had 
reached a stage where nothing else was left for me to investigate. I 
had already let go of everything – only that radiance remained. Except 
for the central point of the citta’s radiance, the whole universe had 
been conclusively let go. 當決定性的來臨,事情情況的時間與處所停止了困
惑,關聯考慮中的問題毫無關聯,它們是不可能互相妨礙干擾。所有那一刻產生出
現光明燦爛閃耀的自然心識之光,我進入一個無我之境,我已經放下一切而只有無
我之光。除了心識中心點無我之光的光芒之外,終於放下整個宇宙萬物。 

Do you see what I mean? That’s why this point is the Ultimate danger. 
So the whole investigation focused in on that point. Eventually I 
reached the stage where I wondered why that one citta had so many 
different aspects.(注5) By then, everything had been pulled into that 
single point. I can state unequivocally that every aspect of the citta 
was known, and whatever was known was subject to change. 

你知到我的意思嗎?那是為何心識是那麼地危險,因為所有的研究重心都集中於心
識。雖然我已達到禪定的境界,但仍困惑為何一個人的心識(注5)是如此的多樣
容貌與觀點、多樣角度與形勢、多樣的過程與狀態。之後所有事情都集中於心識那
一點,我可以毫不含糊、毫不模稜兩可的知道變來變去心識活動的狀態與過程。 

No sooner had it been known, than it changed. One aspect was seen as 
being good, another was seen as being bad. The investigation focused in 
on that point, analyzing everything, trying to understand: “Why does 
this one single citta have so many different aspects? It’s as though 
it is not centered.” 

心識的活動瞬息萬變,善念惡念交替不息。研究重心都集中於為心識,分析它也試
著了解它:「為何一個單一的心識會有如此多樣的變來變去,似乎並非統一集中控
制管理。」 

Whatever aspect of the citta came under investigation, all of its 
possible permutations were clearly known and understood according to 
the profound subtlety of that level of practice – the level of supreme-
mindfulness and supreme-wisdom. They were able to keep up with all the 
citta’s variations, no matter how subtle they became. At that stage, 
supreme-mindfulness and supreme-wisdom continued zeroing in on the 
focal point of the citta with the aim of calling it to account. 

任何心識的容貌進行研究,所有的心識排列組合完全清楚地了解與認知,是依據來
自內心極深處的、極微妙敏銳的修行練習,那即是最佳的正念力與最佳的正智慧
力。最佳的正念力與最佳的正智慧力能駕御極微妙心識的變化。至此最佳的正念力
與最佳的正智慧力能不斷監督心識的重要之點,雖然它的目標與意向一直向外取著
攀緣。 

(注5)Citta (心、心王、心識)心王共有八十九心(細分共有一百二十一心) 

心識共有=欲界心(54)+ 色界心(15)+ 無色界心(12)+ 出世間心(8或40)=89 OR 
121 

欲界心(54)=不善心(12)【=貪根心(8)+瞋根心(2)+痴根心(2)】+無因心(18)【=不
善果報 (7)+善果報(8)+無因唯作(3)】+美心(24)【=欲界善心(8)+欲界果報心(8)+
欲界唯作心 (8)】。 

色界心(15)= 色界善心 (5)+ 色界果報心 (5)+ 色界唯作心 (5)。 

無色界心(12)= 無色界善心(4)+無色界果報心(4)+無色界唯作心(4)。 

出世間心(8或40)= 道心 (4或20)+ 果心 (4或20)。 

詳【A Comprehensive Manual of Abhidhamma阿毗達摩概要精解】 

---5--- 

“Why does this citta have so may different aspects? One moment it’s 
good, the next moment it’s tainted. The changes come from within. See! 
I’m beginning to catch up with them now. One moment it’s contented, 
the next moment there’s discontent.”In the realm of conventional 
reality, such conditions are invariably an integral part of the citta. 
With nothing else to investigate, supreme-mindfulness and supreme-
wisdom concentrated directly on that point where the changes occurred. 

「為何這心識會是如此不一樣(過程與狀態)的微妙變化?」一下子清淨善心,一
下子惡心污染。好!我要開始觀察念注於每一心念,前一心念如意,下一心念變不
如意,於世俗的領域範圍,心識常常都是這樣。終於最佳的正念力與最佳的正智慧
力能念注觀照心識所產生的每一變化。 

One moment there was contentment, the next moment discontent; one 
moment brightness, the next mo ment it was tarnished. But you must 
understand that those experiences of contentment and discontentment, of 
brightness and dullness, were so extremely slight that they were just 
barely discernible. Nonetheless, supreme-mindfulness was right on top 
of them the whole time. 

前一心念如意,下一心念不如意;前一心念智慧明亮度,下一心念污染暗淡。但是
你必須了解這些經驗,如意與不如意,光亮與暗淡,都是那麼地輕飄地、無修飾
地、赤裸地可以看得出來。儘管如此,最佳的正念力都能念注觀照。 

“Why does this citta have so many different aspects?” At that 
juncture, mindfulness dropped everything else and turned its full 
attention to the prime suspect. Every aspect of the investigation came 
together in the citta, and all of them were interrelated. For at the 
highest level, supreme-mindfulness and supreme-wisdom are so extremely 
subtle that they permeate everywhere, penetrating everything without 
exception. 

「為何這心識會是如此不定的微妙變化?」正念之力此刻都能專注於最佳的實相觀
照。每一心識的過程與狀態的昇起得於相互正念念住。心力達最高度時,最佳的正
念力與最佳的正智慧力是非常微妙的觀照念住於心識,敏銳而不須要特別用力
的。 

Supreme-mindfulness(注6) and supreme-wisdom at this paramount level 
differ from the automatic supreme-mindfulness and wisdom that are used 
to reach that final stage. Automatic mindfulness and wisdom work in 
unison without prompting. They investigate things in successive stages, 
chopping them to pieces, section by section. At the paramount level, 
supreme-mindfulness and wisdom also work in unison without prompting, 
but they permeate everything simultaneously. 

於最後微妙的階段,最佳的正念力與最佳的正智慧力相互卓越的配合不同於一般智
慧與自動的最佳念力。雖然二者都不須要鼓勵推動立刻同時一致的進行運作於一點
一滴片片段段的心識急速變化,不同之處在於前者能持續與及時。 

--6-- 

At that time, they were examining the citta’s central point of focus. 
All other matters had been examined and let go; there remained only 
that one small point of “knowingness”. It became obvious that both 
contentment and discontentment emerged from that point. Brightness and 
dullness – they all emerged from that one point. 

那時!它們觀照檢驗心識中心焦聚之點,只有「覺知」之點存在,觀照檢驗之後就
不再執著。變成只是觀察顯露浮現於心識之點的如意與不如意或光亮與暗淡而
已。 

Why was it that the one citta had so many different characteristics? 
heart: whether it is dullness or brightness, contentment or 
discontentment, all such things are anattã(注7). 

「為何這心識會是如此許多不一樣微妙的性格?」心:不論如意或不如意、光亮或
暗淡,一切法無我。 

(注7)anattã無我:非個別體(四大因緣組合);無法控制(受業力之牽
引)。 

There! Ultimately, it was anattã that cut those thing off once 
and for 
all. This final, conclusive insight could arise as any one of the ti-
lakkhaõa, depending on one’s character, but for me personally 
it was 
anattã. The meaning was clear: Let everything go. All of them 
are 
anattã. 

那終究是無我,無我之力去除一個或所有的執著。終於內心昇起三種隨觀解脫法
相:無常、苦、無我,每個人根據不同性格的差別,我個人是從無我門解脫。意思
是很清楚,不執著一切(譯注:眼見色等,不苦不樂,捨心住正念正智),一切法
是無我的(四大因緣組合的非個別體與受業力之牽引無法控制的業報身而已)。 

When the understanding arose that dullness, brightness, contentment, 
and discontentment are all anattã, the citta went absolutely 
still. 
Having concluded that everything is anattã, it had no room to 
maneuver. 
The citta was not doing any work at all. It was impassive, completely 
at rest in that level of Dhamma. It had no interest in attã or 
anattã, 
no interest in contentment or discontentment, brightness or dullness. 

當我們了解心識昇起的如意或不如意、光亮或暗淡,那都是非我、非我所有的,即
使心識之有分流仍然迅速遷流變化。當體證確信一切法是無我,那就不再受到利誘
操縱而流轉生死。心識完全停止攀緣,過去心現在心未來心不可得,游心於佛法智
慧大海,不再迷惑於如意與不如意或光亮與暗淡,我與無我依然是無我。 

It remained right in the center – neutral and impassive. But impassive 
with supreme-mindfulness and supreme-wisdom; not absentmindedly 
impassive, gaping foolishly Then, in one spontaneous instant, Dhamma 
answered the question. Just like that! This is called “Dhamma arising 
in the heart.” Kilesas arising in the heart are forces that bind us; 
Dhamma arising in the heart frees us from bondage. Suddenly Dhamma 
arose, as though someone were speaking in the like the rest of you. 
Speaking in mundane terms, it resembled being inattentive; but, in 
truth, there was no lack of attention. 

心中自然中立、靜靜的、不流露喜惡情感的、沒有喜歡或不喜歡的捨心住於正念正
智,並非茫然愚癡失神。內心自然自發剎那間產生的,這叫佛法的智慧於內心昇
起。貪瞋癡的生起強迫綑綁我們,法慧的昇起使我們解脫煩惱。法的突然昇起,類
似有人以平凡世俗的說喜歡你,好像不注意,實際上仍不失專注。

摘錄:

http://www.luangta.in.th/English/
 
http://home.kimo.com.tw/dhammachanda_1/picture_boowa.html

--
∵☆.。∴★﹒.∴☆∵
∵.‥千尺鯨噴洪浪飛‥˙∴
一聲雷震清飆起.∵
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2005年 2月 2日 13:08:07 星期三
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