感动的眼泪（上)

Namo tassa bhagavato arahato sammasambuddhassa

礼敬世尊 阿罗汉 正等正觉者

Acharn Maha Boowa尊者阿姜摩诃布瓦

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

Dhamma talk on may 2, 2545 (2002)

佛历2545年（西元2002年）5月2日宣讲

Shedding tears in Amazement with Dhamma

感动的眼泪（佛法的真理实相使我震惊感动而泪流满面）

The question put toThan Acharn Maha Boowa was:

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

请教尊者阿姜摩诃布瓦的问题是请你教导我如何探索死亡的真相与基本原理。

---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们的心识（注1）。生（结生心）与死（死亡心）二者皆
呈现於心识。心识（有分流）本身是没有生或死的。实际上，潜伏在心识污染的业
力使我们轮回生死。

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.

你知道吗？详细的观察我们的心识，如果你没有看清心识污染的本质，你将没有办
法看清事情污染的状态与过程。此刻心识（我执污染的心识 kilesas of citta）
是真正的危险所在。所以不要只顾虑你珍贵可爱的心识（我执）而忽略潜伏的危险
（业力）。如果你能审视心识中的我执，你将看见深埋内心的潜在危险。

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.

你了解我的意思吗？如果你继续执著心识（污染的心识），你将为其所欺骗、黏
著、延误，如是而已。不要说我没有警告你！无常来临时，你必须毫无保留地放下
一切，无常卷席无遗地带走你的一切所有。那是极端的危险的。

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.

谈到这里，让我想起以前在寺里修经行禅，天才刚亮早斋之前。那时我的心识现出
了惊人的特质，令人难以相信的看见非常明亮的光，我被那吓住了，想著：「哎
呀！为何心识会有如此的光亮？」我站在行禅的步道上回味沈思那种光亮，久久不
能忘怀。但是见到惊人的光亮，事实上也是极端的危险的。

（注1）Citta （心、心王、心识）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".

心或心识是指知觉并非物质实体的心。某某知道往往并非正确的明白了解。英文最
相同的字"mind"是心意、意识、精神的意思。通常心意或意识被理解为脑部的思想
或推论是太狭窄了些。与东方人认为是心脏一样是狭意了些。

---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.

你明白我的论点吗？我们掉入留心执著这种心识的见光，实际上我已经被它黏著迷
骗而流连忘返。你知道吗！当一物不剩地（指心识毫无攀缘）一个人集中专心於最
终焦点（意指心识），那是没完没了的使我们轮回生死的中心源头，实际上的无知
蒙蔽的基本根源，我们称它为无明（没有体证四圣谛），这焦点是无明心识的高峰
顶点，心识的尖峰本质（无始无明）。

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.

於心识毫无攀缘的阶段，明显地我只喜欢发光扩大照射（虽然源自无明），而发光
仍然是有其光源的源点，它类似灯的光从灯丝发出，渐渐亮起来，从那里照亮四
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.”

那是关系重大的问题，那时使我非常惊讶对自己说「哎呀！为何我的心识会有如此
难以采信的发出光亮？似乎心识的尖峰本质（无始无明）超越凌驾整个宇宙世
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.

仔细瞧！如此令人敬畏恭敬的超能力仍是无明本质的显现，当我们修行到达最终尽
头的阶段，那时候无论如何我也不了解会是掉入无明迷惑欺骗的陷阱。然而突然内
心自发地升起佛法的准则，如同某人内心自我对话，我如何能忘怀，如果有一个知
觉点或有一个知觉中心点的存在，那就是生命核心基准点的存在，如同灯丝是灯的
光源点一般。再仔细瞧瞧！这告诉我真正什麽是我需要去探索的问题□结所在：生
灵生命真正极重要的本质与要素。之後我仍无法抓著并领悟其要点与真正的含义，
而迷惑为难。光源点是指一个点呢？或有一个中心点？

（注2）Avijja(avijjaa;无明): Unawareness; ignorance; obscured
awareness; delusion about the nature of the mind. 无明：不注意觉察、无知
蒙蔽、含糊不清楚的认知、受骗迷惑欺瞒的生灵心识的原始状态（已将经有受到污
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.

於追随尊著阿姜曼到其圆寂的期间，我进行探索那「原点」，似乎他仍然健在，报
告我无法满意地解决的问题而左右为难的窘境：如果有一个知觉点或有一个知觉中
心点的存在，那就是生命核心基准点的存在。他会立即回答说：是有光的源点，但
那源点是随生即灭。虽然我领悟理解它意味深长的意义与重要性，也看见其危险
性，因此是随生起即幻灭而消逝归零，之後我仍然小心防护。

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.

极端危险的事实存在於此（迷於有会发光的境界）。这极端危险的光源点（心识所
变现或定果所生的色光）是非常惊人的发光存在於整个核心世俗世界的事实。

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.

难忘的二月，尊者阿姜曼刚火化不久，我去一个山上，在那里我仍被同一问题所困
惑为难。至此未从闻思慧中获任何先修慧的法益。使我变成非常的苦恼，不像以前
的定境有极大的喜乐。

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.

我困惑为难：「这光源点在何处呢？」那心识的发光中心点可能有极端的危险但危
险从未发生在我身上，我仍相信它有高度的价值，这是为何烦恼驱使我们的原因，
你知道吗？虽然人家已经警告我那是极端的危险的，它仍吸引我著迷於认为其有高
度的价值。我无法忘记那左右为难无法满意地解决的问题窘境使我倍感压力。

（注3）Kilesa(kilesa;杂染;烦恼;染;欲念): Defilement贪□痴三烦恼的污染--
passion强烈的情感, aversion嫌恶反感讨厌的情绪, and delusion in their
various forms各式各样的欺骗欺瞒迷惑, which include such things as greed
包含贪婪, malevolence怨恨恶毒敌意坏心肠, anger□恚, rancor积怨深仇,
hypocrisy伪善, arrogance傲慢自大, envy羡慕与嫉妒, miserliness,
dishonesty不诚实, boastfulness自夸自负, obstinacy顽固倔强刚愎, violence
暴力欺凌, pride傲慢骄傲自满, conceit自大独断私见, intoxication兴奋自我陶
醉, and complacency自以为是。

（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)自然界生灵与万物的现象、过程与状态。(2)心识或精神的品质的过程与状态。
(3) 学说、理论、主义、方针、教规、教义、教旨、教理、教法。(4) 涅盘：人类
行为的标准界线与正确的准则，心识的品质的提升与净化，因此佛法的意向与目标
是意指教导直接体验涅盘（心识的净化，智慧的提升，体验五蕴的停止活动而导至
生已尽而不再活动）。

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.

法的基本义意是不仅仅限定於字面的意思，实际上它有朝向意指客观的事实与真理
的实相。大部份是指佛法或佛的教规、教义、教旨、教理、教法等导引达到涅盘的
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.

後来我离开DD寺到B区的SCM去，我住在PDC的深丛林山区闭关三个月，才又回DD
寺，未解的问题仍使我内心倍感压力，终於在那山区闭关修行的期间获得答案而解
决了困惑的问题。

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. 当决定性的来临，事情情况的时间与处所停止了困
惑，关联考虑中的问题毫无关联，它们是不可能互相妨碍干扰。所有那一刻产生出
现光明灿烂闪耀的自然心识之光，我进入一个无我之境，我已经放下一切而只有无
我之光。除了心识中心点无我之光的光芒之外，终於放下整个宇宙万物。

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.

你知到我的意思吗？那是为何心识是那麽地危险，因为所有的研究重心都集中於心
识。虽然我已达到禅定的境界，但仍困惑为何一个人的心识（注5）是如此的多样
容貌与观点、多样角度与形势、多样的过程与状态。之後所有事情都集中於心识那
一点，我可以毫不含糊、毫不模□两可的知道变来变去心识活动的状态与过程。

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.”

心识的活动瞬息万变，善念恶念交替不息。研究重心都集中於为心识，分析它也试
著了解它：「为何一个单一的心识会有如此多样的变来变去，似乎并非统一集中控
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.

任何心识的容貌进行研究，所有的心识排列组合完全清楚地了解与认知，是依据来
自内心极深处的、极微妙敏锐的修行练习，那即是最佳的正念力与最佳的正智慧
力。最佳的正念力与最佳的正智慧力能驾御极微妙心识的变化。至此最佳的正念力
与最佳的正智慧力能不断监督心识的重要之点，虽然它的目标与意向一直向外取著
攀缘。

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

心识共有=欲界心(54)+ 色界心(15)+ 无色界心(12)+ 出世间心(8或40)=89 OR
121

欲界心(54)=不善心(12)【=贪根心(8)+□根心(2)+痴根心(2)】+无因心(18)【=不
善果报 (7)+善果报(8)+无因唯作(3)】+美心(24)【=欲界善心(8)+欲界果报心(8)+
欲界唯作心 (8)】。

色界心(15)= 色界善心 (5)+ 色界果报心 (5)+ 色界唯作心 (5)。

无色界心(12)= 无色界善心(4)+无色界果报心(4)+无色界唯作心(4)。

出世间心(8或40)= 道心 (4或20)+ 果心 (4或20)。

详【A Comprehensive Manual of Abhidhamma阿毗达摩概要精解】

---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.

「为何这心识会是如此不一样（过程与状态）的微妙变化？」一下子清净善心，一
下子恶心污染。好！我要开始观察念注於每一心念，前一心念如意，下一心念变不
如意，於世俗的领域□围，心识常常都是这样。终於最佳的正念力与最佳的正智慧
力能念注观照心识所产生的每一变化。

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
你必须了解这些经验，如意与不如意，光亮与暗淡，都是那麽地轻飘地、无修饰
地、赤裸地可以看得出来。尽管如此，最佳的正念力都能念注观照。

“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.

「为何这心识会是如此不定的微妙变化？」正念之力此刻都能专注於最佳的实相观
照。每一心识的过程与状态的升起得於相互正念念住。心力达最高度时，最佳的正
念力与最佳的正智慧力是非常微妙的观照念住於心识，敏锐而不须要特别用力
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.

於最後微妙的阶段，最佳的正念力与最佳的正智慧力相互卓越的配合不同於一般智
慧与自动的最佳念力。虽然二者都不须要鼓励推动立刻同时一致的进行运作於一点
一滴片片段段的心识急速变化，不同之处在於前者能持续与及时。

--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.

那时！它们观照检验心识中心焦聚之点，只有「觉知」之点存在，观照检验之後就
不再执著。变成只是观察显露浮现於心识之点的如意与不如意或光亮与暗淡而
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）.

「为何这心识会是如此许多不一样微妙的性格？」心：不论如意或不如意、光亮或
暗淡，一切法无我。

（注7）anattã无我：非个别体（四大因缘组合）；无法控制（受业力之牵
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.

那终究是无我，无我之力去除一个或所有的执著。终於内心升起三种随观解脱法
相：无常、苦、无我，每个人根据不同性格的差别，我个人是从无我门解脱。意思
是很清楚，不执著一切（译注：眼见色等，不苦不乐，舍心住正念正智），一切法
是无我的（四大因缘组合的非个别体与受业力之牵引无法控制的业报身而已）。

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.

当我们了解心识升起的如意或不如意、光亮或暗淡，那都是非我、非我所有的，即
使心识之有分流仍然迅速迁流变化。当体证确信一切法是无我，那就不再受到利诱
操纵而流转生死。心识完全停止攀缘，过去心现在心未来心不可得，游心於佛法智
慧大海，不再迷惑於如意与不如意或光亮与暗淡，我与无我依然是无我。

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、静静的、不流露喜恶情感的、没有喜欢或不喜欢的舍心住於正念正
智，并非茫然愚痴失神。内心自然自发刹那间产生的，这叫佛法的智慧於内心升
起。贪□痴的生起强迫困绑我们，法慧的升起使我们解脱烦恼。法的突然升起，类
似有人以平凡世俗的说喜欢你，好像不注意，实际上仍不失专注。

摘录：

http://www.luangta.in.th/English/

http://home.kimo.com.tw/dhammachanda_1/picture_boowa.html

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