佛教感動的眼淚（上)

Posted 2022-10-17 心念

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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 luangta.in.th/English/site/talks 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 es, 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 pletely 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 pared 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 pletely 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 fet. 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 fet. 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 pletely 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 fet 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 placency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 e 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. Noheless, 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, perating 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, pletely 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： luangta.in.th/English/ home.kimo./dhammachanda_1/picture_boowa -- 淨∵.。∴﹒．∴∵豐∵.‥千尺鯨噴洪浪飛‥˙∴﹒ 一聲雷震清飆起．∵BBCALL edharma.info/

佛教 感動的眼淚（上)

佛教感動的眼淚（上)