感動的眼淚（中)
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。
---7---
The citta was simply suspended in an impassive condition. Then, from
that neutral, impassive state, it suddenly occurred. The nucleus of
existence – the point or center of the knower –instantly flipped
over. Having all finally been reduced to anattã, brightness,
dullness
and everything else were suddenly torn asunder and utterly destroyed
once and for all.
心識的有分流是自然中立、靜靜的、不流露喜惡情感的流逝著，而心識會突然浮現
出來（根塵識三合觸）。識知的中心點是生靈存在的核心，瞬間快速剎那剎那變
易。最後心的辨識降低減少攀緣與執著到達無我之境，如意與不如意或光亮與暗淡
的分別心瞬間被撕成碎片，徹底的摧毀一個個或所有的執著。
At the moment when avijjã flipped over and fell from the citta,
the sky
appeared to come crashing down as the entire universe trembled and
quaked. For, in truth, it is solely avijjã that causes us to
wander
constantly through the universe of saÿsãra. Do you
understand? Thus,
when avijjã flipped over and vanished, it appeared as if the
entire
universe had flipped over and vanished along with it. Earth, sky – all
collapsed in an instant. No one sat in judgment at that decisive
moment. Arising on its own accord, that natural principle passed its
own judgment.
當無明從內心，那時有如天崩地裂，事實上無明是唯一造成我們經常地徘徊生死超
越凌駕整個宇宙世界。你知道嗎？剷除拋開無明時，，天地整個一下子崩裂倒塌下
來一樣。確定的時刻沒有人座在那裡審判，那是自知，自我確認。基本上的體證，
原則上自然是自知。
The universe then collapsed on its own. Originating from a neutral
condition of the citta, it all occurred so suddenly: in an instant the
entire universe seemed to flip over and vanish. It was so brilliant! Oh
my! Really and truly magnificent! It’s just too extraordinary to put
into words. Such is the amazing nature of the Dhamma that I now teach.
Tears flowed forth as I experienced it. Look at me! Even now they are
flowing forth at the memory of that event. These tears are the work of
the khandhas（注8）. Please understand that they do not exist in that
natural state of purity.
整個宇宙倒塌下來，從本來中立的心識狀態，它的發生是那麼的突然，好像整個宇
宙世界也一起消逝。像閃電般非常的明亮，天啊！非常的雄偉壯觀。特別的不平凡
而無法用語言形容。那是驚人的自然界法的真理如同我所教的。體證真理使我淚流
滿面。看著我！至今一回憶起來仍然讓我不禁熱淚滿眶。眼淚是五蘊的活動之一。
請了解清淨的本質是不存在、是不流眼淚的。
（注8）khandha: Heap; group; aggregate. Physical and mental components
of the personality and of sensory experience in general. The five bases
of clinging (see upadana). See: nama (mental phenomenon), rupa
(physical phenomenon), vedana (feeling), sañña
(perception), sankhara
(mental fashionings), and viññana (consciousness).
--- 8 ---
That nature appeared suddenly, in all of its incredible magnificence. I
want all of you who are so complacent to realize what the Dhamma of the
Lord Buddha is really like. Oh! So truly, truly amazing! My goodness,
the tears came streaming down my face. Oooh! Utterly astounded, I
exclaimed: “Is this how the Lord Buddha attained Enlightenment? Is it?
Is this how he attained Enlightenment? Is this what the true Dhamma is
like?”
自然界法的真理（涅槃）之發生是那麼的突然，令人驚奇難以相信的壯麗莊嚴。我
希望你們了解佛法的真實相貌。多麼令人驚訝的真實！我的天啊！令我淚流滿面。
完全徹底地令人震驚，我驚訝地大聲說：「這就是佛所說的體證成就涅槃的境界
嗎？是這樣嗎？無我之光嗎？佛法涅槃的境界嗎？」
It was something that I had never conceived or imagined. It simply
arose in an instant. Oh! Indescribably amazing! Look at me. It was so
amazing that I am crying even now just thinking about it. It’s still
fresh in my mind. It has remained with me ever since. But actually, it
was unnecessary to ask because I had encountered the Truth myself. “Is
this what the true Dhamma is like? Is this what the true Sangha is
like?” All three of them had come together, merging into one supremely
amazing Dhamma – what I call the Dhamma-element.
這些都不是我曾理解料想或臆測想像的事，瞬間發生。難以形容的！請看著我！至
今一回憶起來仍然讓我不禁熱淚滿眶。它讓我記憶猶新，終身難忘。實際上仍須要
明察我自己與實相的不期而遇，「真正的佛法如是乎？真正的僧寶如是乎？」佛法
僧三寶融合為一、至高無上、萬德莊嚴實相真理，或是我稱它為佛法涅槃的原
素。
“What? How can the Lord Buddha, the Dhamma and the Sangha be one and
the same thing?” I had never imagined that it would be possible. “The
Buddha is the Buddha, The Dhamma is the Dhamma. The Sangha is the
Sangha.” Ever since I was old enough to understand such matters, this
had been imprinted on my heart. But My whole body trembled at that
moment. I don’t know how to explain it. Everything happened at once:
the sky came crashing down and the universe completely vanished. After
that, I kept repeating: “What? Is this how the Lord Buddha attained
Enlightenment?”
「為什麼？佛法僧三寶融合為一？有這回事嗎？」我想是有這可能的。「佛是佛；
法是法；僧是僧。」雖然我已年邁知事，依然深印於我的內心，但那時我的整個身
體搖晃震動，我不知如何解釋。所有一切瞬間發生，整個天倒塌下來，世界宇宙完
全消失無蹤。之後，我經常重複問說：「這就是佛法所說的體證成就涅槃的境界
嗎？」
---9---
at the moment when the Supreme Dhamma arose in all its brilliance, all
three were of one and the same nature – the true nature of that
amazing Dhamma. Once it had arisen so brilliantly, things that I had
never known were all suddenly revealed. This is not some deception that
I am teaching people. Even now that extraordinary Dhamma totally amazes
me. It is all-embracing, a brilliance encompassing the entire cosmos,
revealing everything. Nothing remains hidden or concealed.
當佛法涅槃現前時光耀四射，佛法僧三寶融合為一，真正自然界的驚人的涅槃實
相。當無我之光如閃電一般明亮，我所未知的突然全部顯現啟示。我所教導的這些
並非欺騙的手段或技倆，至今這種非常特別的佛法涅槃仍然完全令我驚訝不已。雄
偉壯觀的光輝與光彩包圍著整個宇宙而揭露實相，毫不隱藏隱匿或隱瞞。
Then the consequences of good and evil and the existence of heaven and
hell strike one as being so undeniably obvious. I wish they could
strike all you skeptics with such force – all of you who have allowed
the kilesas to deceive you into believing that there is no such thing
as the consequences of evil, no such thing as the consequences of
goodness, no such thing as heaven and hell. These things have been all-
pervasive since time immemorial. You just haven’t seen them yet.
然而善良與邪惡的後果與天堂與地獄的存在的衝擊與發生顯然是那麼平淡無奇的。
我希望那股力量能衝擊或發生於對宗教表示懷疑的無神論者生身上，所有被種種煩
惱驅使的人，根本不相信有好壞因果或有天堂與地獄的存在。此事的瀰漫自古而
然，只是你沒注意看見而已。
Do you understand? These things have existed forever. Ignorance of them
continues to harm living beings who foolishly believe that they don’t
exist, who are so blinded by the kilesas’ deceptions that they can
never catch a glimpse of these things.
你知道嗎？這些事仍然會繼續永遠存在，不相信善惡因果報應愚癡的生靈或人仍然
會繼續受到傷害，愚癡的生靈或人並不相信善惡因果的存在，盲目的受到種種煩惱
的欺騙與驅使而無法略知因果於一二。
What could possibly be hotter than the fires of hell? Conventionally,
there are five crimes which are the most heinous of all, five blazing
hell-fires. The five most heinous crimes are: patricide, matricide,
killing an Arahant, physically harming a Buddha, and actively
instigating a schism in the Sangha. All five of these evil kammas are
known in the heart. And they all become clearly obvious at that moment.
Then, there is no need to ask where heaven and hell are located. The
Buddha did not tell lies. These things were clearly known by him as
well, and he described them just as he saw them.
什麼火會比地獄的火更猛烈？有五個最兇惡可憎的罪犯（五逆重罪）會掉入熊熊強
烈大火地獄。弒父、弒母、殺阿羅漢、惡心出佛身血、破和合僧鬥亂眾僧（實際行
動慫恿教唆鼓動煽動分離分裂僧眾）。內心是很清楚所有五個極惡的業力，那是不
須問天堂與地獄在那理。佛不妄語，佛明明白白實說所知所見。
--- 10 ---
Ahh! This supreme Dhamma is strange beyond belief. It encompasses
absolutely everything within the heart. When the evidence is so clear,
what need is there to inquire further? This absolute clarity is in
complete harmony with the heart, so it is unnecessary to ask questions.
這無上的涅槃道果是出奇地超出我們所信仰與認知的範圍。它絕對全部包含於心識
之中而能成就。當證據是那麼清楚與明白時，又何必遠遠的去心外追求呢？在此澈
底明確表示完整一致的心識和諧，所以這是非常清楚而毫無疑問地無須質詢。
Later, I turned my attention to investigating my past lives. It was
terrifying to think how many times I had been born and how many times I
had died, how many times I was reborn in hell, how times I was reborn
in the heavens and then the Brahma realms, only to fall back into hell
again. It appeared as though the citta was climbing up and down a
flight of stairs. The citta itself never dies. Do you understand this?
The citta never dies. Kamma is buried there in the citta. Good kamma
leads the citta upward to the heavens and the Brahma realms. Then, when
the good kamma is exhausted, the bad kamma that remains buried there
pulls the citta back down into the hell realms.
後來，我檢討我過去的生命，恐怖地想到無窮的生死輪迴，天堂與地獄數數無盡的
輪迴，或生梵天，終就又掉下到地獄去受苦。它看起來心識似乎疾行飛馳於上下樓
梯之間，心識有分流是持續運作而沒有生死的，你知道嗎？心識是不會死的，業力
埋在心識內。善業引導心識投生天堂或梵天，善業福盡，埋在心識內的惡業引導投
生地獄。
As if the citta were climbing up and down a flight of stairs. Do you
understand? Such is the way it is, so wake up and take notice. Today I
have revealed everything fully – to the extent that tears streamed
down my face for all of you to see. Is this madness, or is it goodness?
Think about it. Listen carefully to this Dhamma that I teach to the
world. I can say unequivocally: My citta has no courage and it has no
fear.
如果心識是疾行飛馳於上下樓梯之間，你知道嗎？法本如此，所以要趕快覺醒（意
思是不要造惡業）。今天我揭露所有的秘密，你們也看到我淚流滿面，我是發瘋了
嗎？或是好意的相勸？仔細想想，注意我向全世界所說的佛法。我敢說絕不含糊模
稜兩可，我的內心沒有鼓舞也沒有恐懼。
It is completely above such things. That being the case, I turned my
attention to investigating my own past births. My goodness! If the
corpses of this one individual were scattered across the length and
breadth of Thailand, there would not be an empty space left. Just this
one individual! Imagine the amount of time it took to be born and die
that many times! It would be impossible to count all the births and
deaths. Don’t even try. There were far, far too many.
完全如上所說，有一情形，我細數我的過去生。我的天呀！多生來我一個人的屍骨
撒佈於整個泰國的寬度與幅度，恐怕放不下。這只是一個人的，想起無法算計的輪
迴次數是太遙遠太遙遠的多了。
--- 11 ---
My thoughts then spread out to all the innumerable corpses of each
person in the world. Each and every citta of each and every living
being has exactly the same history of repeated births and deaths.
Everyone is equal in this respect. Stretching back indefinitely,
everyone’s past is crowded with countless corpses. It was an
unbearable sight.
我想起數不盡的每一個人的屍骨，散佈於整個世界，每一或任一生靈的心識，是同
樣的故事而不斷地重覆生死輪迴。每一個人都是相同，無期限的往前推算，每一個
人的過去，擠滿無法算計的屍骨。令人觸目驚心。
Consequently, I felt disgusted as I reviewed my past lives. My
goodness! Having come to birth like that so many times, I still
continued struggling to be born again and again. If Dhamma had not
finally passed judgment, then I would have carried on in the same
manner indefinitely. I investigated in this way, examining the nature
of the world; the more I examined the nature of the world, the more
unbearable it became. I saw the same situation everywhere. Every living
being in the whole universe was caught in the same vicious cycle.
因此，我回顧我的往世而深感厭惡。我的天呀！三界受身，苦輪無際；未證聖果，
沉淪彌息。我仍然奮力掙扎，一次又一次去投胎，如果無法通過佛法涅槃的確定證
悟，我將繼續同樣無期限地輪迴。我是這樣調查的，檢驗世間輪迴生死的自然法，
愈檢驗、愈難以忍受。我見到同樣的情況，世間所有生靈，都陷入污穢、邪惡、不
道德、周而復始的循環輪迴之中。
In this respect, they were all equal. Then, a feeling of discouragement
arose spontaneously in my heart. I thought: “How will I ever be able
to teach people this Dhamma? What is the point of teaching? Since the
true Dhamma is like this, how could it possibly be presented so that
others would be able to know and understand it? Wouldn’t it be better
to live out the rest of my life and then simply pass on?” There! Do
you see? I was disheartened. I felt little incentive to teach. As if,
having found an escape route, I was satisfied to escape alone.
與生死有關的一律平等。令我的內心生起失望與氣餒。我想：「我要如何能教導人
們這種佛法？教導的重點為何？如我所知，自然界存在真正的佛法實相面貌，它可
能一清二楚提供、呈現、推薦，讓其他人也能知解嗎？還是最好單純的閒度餘
生？」唉！瞧！令我沮喪且氣餒，我教導的動機僅是一點點。如果找到逃脫的方法
與路徑，我可以滿意獨自逃脫。
I could see no benefits arising from teaching others. That is how I
considered the matter at first. But that wasn’t the end of it. Arising
spontaneously in my heart, my reflection on this matter continued to
develop in stages. Looking at the state of the world, I felt
discouraged. I saw that those people who lived in total darkness were
hopeless.
我看不到教導別人能獲得利益或效益。這是為何我先求解脫，事情尚未了結，內心
自動自發的昇起反應是繼續階段性的發展。瞧瞧世界的現狀，我感到失望，發現他
們生活在無望、完全黑暗之中。
---12 ---
Being so blind that they are worthless, the Buddha called such people
padaparama（注9）. Gazing further up the scale, I saw the types of
people known as neyya and vipacitaññý. Persons in
the neyya category
are capable of being trained in the way of Dhamma. Sometimes they make
progress, sometimes they lose ground. Neyya individuals are fully
capable of understanding the Teaching and putting it into practice.
Should they be careless, however they’ll lose ground. But if they are
earnest in their practice, they can progress rapidly. Depending on the
degree of commitment, neyya can go either way.
Vipacitaññý individuals
are always progressing toward the goal; they never lose ground. Still,
their progress is slower that that of
ugghaåitaññý, for
ugghaåitaññý
are individuals whose intuitive wisdom is so sharp that they’re always
fully prepared to make a decisive breakthrough. Were they cattle, they
would be waiting at the corral gate. As soon as the gate opened, they’
d come rushing out.
佛陀稱這些人為文句為最者，只依文義，未能體證，身處無明是沒什麼無價值的。
往上看有經指導修業處後便知者與廣說便知者。經指導修業處後便知的人，雖然有
時進步、有時退步，大致上聞思慧俱備，偶而疏忽也會退步，但能一本正經而認真
地練習修行，進步也會很快，端視努力的程度，但仍會浮沈不定。廣說便知者，進
步雖然緩慢，勇往目標而不退。敏銳、略解即知者的直觀智慧是很銳利的，他們累
積足夠的波羅蜜，隨時都有驚人、確定、果斷的成功、突破與進步。像一隻壯犢，
等在柵欄邊，門一打開時，立刻就衝出。
Ugghaåitaññý are capable of the kind of
quick understanding that allows
them to pass beyond in one moment of insight. All living beings must
fall into one of these four categories. As I investigated the nature of
the world, it separated naturally, on its own accord, into these four
types of individuals. I could see that superior individuals existed in
that multitude of humanity which I had felt so discouraged about
teaching. Ugghaåitaññý: they were fully
prepared to cross beyond in an
instant. In descending order, there were
vipacitaññý: those progressing
quickly toward the goal. Then neyya: those whose desire to lie down and
take it easy competes with their desire to be diligent. Do you see what
I mean? Those two opposing forces are vying for supremacy within their
hearts. And finally padaparama: Those who are human in physical
appearance only. They have gained nothing at all to enhance their
future prospects.
敏銳、略解即知者內觀的智慧是很迅速、銳利的。所有的人都要經過這四階段，我
詳察世界四階段的分佈狀態，當然依個人的願力而分佈於四階段之一。我發現眾多
人當中，只存在有少數一些優秀的個人，使我感到灰心於教導。累積足夠的波羅蜜
的敏銳、略解即知者隨時準備越過生死之線；接著、廣說便知者，奮力勇往目標前
進；再接著、修業處後便知者，離開悟遙遠而又步伐襤衫、緩慢。你知道我的意思
嗎？內心善惡、進退兩種相反的力量比賽奪取控制權；最後、，只有生理上的五欲
需求而已，於未來將一無所穫。
（注9）ugghatitaññu(ugghatitabbu之過去分詞) 敏銳即知者；略
解即知者Of
swift understanding. After the Buddha attained Awakening and was
considering whether or not to teach the Dhamma, he perceived that there
were four categories of beings: (1) ugghatitabbu敏銳即知者those of
swift understanding, who would gain Awakening after a short explanation
of the Dhamma, (2) vipacitaññu 廣說便知者those who would
gain Awakening
only after a lengthy explanation; (3)neyya 經指導修業處後便知者those
who would gain Awakening only after being led through the practice; and
(4) padaparama文句為最者（只依文義，未能體證）those who, instead of
gaining Awakening, would at best gain only a verbal understanding of
the Dhamma.
摘錄：
http://www.luangta.in.th/English/
http://home.kimo.com.tw/dhammachanda_1/picture_boowa.html
--
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∵.‥千尺鯨噴洪浪飛‥˙∴
★﹒ 一聲雷震清飆起．∵★
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