感动的眼泪（中)


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。


---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.

心识的有分流是自然中立、静静的、不流露喜恶情感的流逝著，而心识会突然浮现
出来（根尘识三合触）。识知的中心点是生灵存在的核心，瞬间快速刹那刹那变
易。最後心的辨识降低减少攀缘与执著到达无我之境，如意与不如意或光亮与暗淡
的分别心瞬间被撕成碎片，彻底的摧毁一个个或所有的执著。

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.

当无明从内心，那时有如天崩地裂，事实上无明是唯一造成我们经常地徘徊生死超
越凌驾整个宇宙世界。你知道吗？铲除抛开无明时，，天地整个一下子崩裂倒塌下
来一样。确定的时刻没有人座在那里审判，那是自知，自我确认。基本上的体证，
原则上自然是自知。

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.

整个宇宙倒塌下来，从本来中立的心识状态，它的发生是那麽的突然，好像整个宇
宙世界也一起消逝。像闪电般非常的明亮，天啊！非常的雄伟壮观。特别的不平凡
而无法用语言形容。那是惊人的自然界法的真理如同我所教的。体证真理使我泪流
满面。看著我！至今一回忆起来仍然让我不禁热泪满眶。眼泪是五蕴的活动之一。
请了解清净的本质是不存在、是不流眼泪的。

（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（涅盘）之发生是那麽的突然，令人惊奇难以相信的壮丽庄严。我
希望你们了解佛法的真实相貌。多麽令人惊讶的真实！我的天啊！令我泪流满面。
完全彻底地令人震惊，我惊讶地大声说：「这就是佛所说的体证成就涅盘的境界
吗？是这样吗？无我之光吗？佛法涅盘的境界吗？」

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.

这些都不是我曾理解料想或臆测想像的事，瞬间发生。难以形容的！请看著我！至
今一回忆起来仍然让我不禁热泪满眶。它让我记忆犹新，终身难忘。实际上仍须要
明察我自己与实相的不期而遇，「真正的佛法如是乎？真正的僧宝如是乎？」佛法
僧三宝融合为一、至高无上、万德庄严实相真理，或是我称它为佛法涅盘的原
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?”

「为什麽？佛法僧三宝融合为一？有这回事吗？」我想是有这可能的。「佛是佛；
法是法；僧是僧。」虽然我已年迈知事，依然深印於我的内心，但那时我的整个身
体摇晃震动，我不知如何解释。所有一切瞬间发生，整个天倒塌下来，世界宇宙完
全消失无踪。之後，我经常重复问说：「这就是佛法所说的体证成就涅盘的境界
吗？」

---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.

当佛法涅盘现前时光耀四射，佛法僧三宝融合为一，真正自然界的惊人的涅盘实
相。当无我之光如闪电一般明亮，我所未知的突然全部显现启示。我所教导的这些
并非欺骗的手段或技俩，至今这种非常特别的佛法涅盘仍然完全令我惊讶不已。雄
伟壮观的光辉与光彩包围著整个宇宙而揭露实相，毫不隐藏隐匿或隐瞒。

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.

然而善良与邪恶的後果与天堂与地狱的存在的冲击与发生显然是那麽平淡无奇的。
我希望那股力量能冲击或发生於对宗教表示怀疑的无神论者生身上，所有被种种烦
恼驱使的人，根本不相信有好坏因果或有天堂与地狱的存在。此事的弥漫自古而
然，只是你没注意看见而已。

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.

你知道吗？这些事仍然会继续永远存在，不相信善恶因果报应愚痴的生灵或人仍然
会继续受到伤害，愚痴的生灵或人并不相信善恶因果的存在，盲目的受到种种烦恼
的欺骗与驱使而无法略知因果於一二。

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.

什麽火会比地狱的火更猛烈？有五个最凶恶可憎的罪犯（五逆重罪）会掉入熊熊强
烈大火地狱。弑父、弑母、杀阿罗汉、恶心出佛身血、破和合僧斗乱众僧（实际行
动怂恿教唆鼓动煽动分离分裂僧众）。内心是很清楚所有五个极恶的业力，那是不
须问天堂与地狱在那理。佛不妄语，佛明明白白实说所知所见。

--- 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.

这无上的涅盘道果是出奇地超出我们所信仰与认知的□围。它绝对全部包含於心识
之中而能成就。当证据是那麽清楚与明白时，又何必远远的去心外追求呢？在此澈
底明确表示完整一致的心识和谐，所以这是非常清楚而毫无疑问地无须质询。

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.

後来，我检讨我过去的生命，恐怖地想到无穷的生死轮回，天堂与地狱数数无尽的
轮回，或生梵天，终就又掉下到地狱去受苦。它看起来心识似乎疾行飞驰於上下楼
梯之间，心识有分流是持续运作而没有生死的，你知道吗？心识是不会死的，业力
埋在心识内。善业引导心识投生天堂或梵天，善业福尽，埋在心识内的恶业引导投
生地狱。

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.

如果心识是疾行飞驰於上下楼梯之间，你知道吗？法本如此，所以要赶快觉醒（意
思是不要造恶业）。今天我揭露所有的秘密，你们也看到我泪流满面，我是发疯了
吗？或是好意的相劝？仔细想想，注意我向全世界所说的佛法。我敢说绝不含糊模
□两可，我的内心没有鼓舞也没有恐惧。

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.

完全如上所说，有一情形，我细数我的过去生。我的天呀！多生来我一个人的□骨
撒布於整个泰国的宽度与幅度，恐怕放不下。这只是一个人的，想起无法算计的轮
回次数是太遥远太遥远的多了。

--- 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.

我想起数不尽的每一个人的□骨，散布於整个世界，每一或任一生灵的心识，是同
样的故事而不断地重覆生死轮回。每一个人都是相同，无期限的往前推算，每一个
人的过去，挤满无法算计的□骨。令人触目惊心。

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，我回顾我的往世而深感厌恶。我的天呀！三界受身，苦轮无际；未证圣果，
沉沦弥息。我仍然奋力挣扎，一次又一次去投胎，如果无法通过佛法涅盘的确定证
悟，我将继续同样无期限地轮回。我是这样调查的，检验世间轮回生死的自然法，
愈检验、愈难以忍受。我见到同样的情况，世间所有生灵，都陷入污秽、邪恶、不
道德、周而复始的循环轮回之中。

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.

与生死有关的一律平等。令我的内心生起失望与气馁。我想：「我要如何能教导人
们这种佛法？教导的重点为何？如我所知，自然界存在真正的佛法实相面貌，它可
能一清二楚提供、呈现、推荐，让其他人也能知解吗？还是最好单纯的□度馀
生？」唉！瞧！令我沮丧且气馁，我教导的动机仅是一点点。如果找到逃脱的方法
与路径，我可以满意独自逃脱。

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.

我看不到教导别人能获得利益或效益。这是为何我先求解脱，事情尚未了结，内心
自动自发的升起反应是继续阶段性的发展。瞧瞧世界的现状，我感到失望，发现他
们生活在无望、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.

佛陀称这些人为文句为最者，只依文义，未能体证，身处无明是没什麽无价值的。
往上看有经指导修业处後便知者与广说便知者。经指导修业处後便知的人，虽然有
时进步、有时退步，大致上闻思慧俱备，偶而疏忽也会退步，但能一本正经而认真
地练习修行，进步也会很快，端视努力的程度，但仍会浮沈不定。广说便知者，进
步虽然缓慢，勇往目标而不退。敏锐、略解即知者的直观智慧是很锐利的，他们累
积足够的波罗蜜，随时都有惊人、确定、果断的成功、突破与进步。像一只壮犊，
等在栅栏边，门一打开时，立刻就冲出。

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.

敏锐、略解即知者内观的智慧是很迅速、锐利的。所有的人都要经过这四阶段，我
详察世界四阶段的分布状态，当然依个人的愿力而分布於四阶段之一。我发现众多
人当中，只存在有少数一些优秀的个人，使我感到灰心於教导。累积足够的波罗蜜
的敏锐、略解即知者随时准备越过生死之线；接著、广说便知者，奋力勇往目标前
进；再接著、修业处後便知者，离开悟遥远而又步伐褴衫、缓慢。你知道我的意思
吗？内心善恶、进退两种相反的力量比赛夺取控制权；最後、，只有生理上的五欲
需求而已，於未来将一无所获。

（注9）ugghatitaññu(ugghatitabbu之过去分词) 敏锐即知者；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敏锐即知者those of
swift understanding, who would gain Awakening after a short explanation
of the Dhamma, (2) vipacitaññu 广说便知者those who would
gain Awakening
only after a lengthy explanation; (3)neyya 经指导修业处後便知者those
who would gain Awakening only after being led through the practice; and
(4) padaparama文句为最者（只依文义，未能体证）those who, instead of
gaining Awakening, would at best gain only a verbal understanding of
the Dhamma.

摘录：

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

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


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