WHAT COULD POSSIBLY BE HOTTER than the fires of hell? Conventionally, there are five crimes which are the most heinous of all and five blazing hell-fires that correspond with them. 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 enlightening 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.
有什么会比地狱之火还猛烈炽热的？一般的说，有五种罪最重，有五种地狱之火与之相应。这五种罪是：弑母、弑父、弑阿罗汉、出佛身血和破和合僧。知道这五种恶业在心中，证悟的那一刻它们就变得清晰明显，就已不必再问天堂地狱在哪里。佛陀不妄语，他也清楚知道这些，他就好像看见一般的描述这些。
Ahh! This supreme Dhamma is strange and miraculous 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.
Later, as 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; and how many times in the heavens and 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.
啊——！这至高无上的法是那么殊胜和不可思议而难以置信，它绝对包含心中的一切，证据是那么清楚时，还需要继续询问么？这彻底的真相与心和谐一致，所以无需再发问。
接下来，我把注意力转去审视我的过去生，单是想到我曾经多少次生、多少次死都令人感到可怕，我曾多少次生在地狱，多少次生在天上和梵天界，然后又堕落地狱，心似乎是在上上下下地爬楼梯。
But 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 has lain buried pulls the citta down into the realms of hell. It is as if the citta were climbing up and down a flight of stairs. Do you understand? This is the way it is, so wake up and take notice.
可是心自己永不会死。你们明白吗？心永不死。业埋藏在心中，善业牵引心上升至天和梵的境界。然后当善业尽了，隐藏着的恶业牵引心下堕至地狱，心就好像是在上上下下地爬楼梯。明白吗？事情就是这样，所以清醒过来，好好注意！
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 virtue? Think about it. Listen carefully to the Dhamma that I teach to the world. I can say unequivocally: My citta has no courage and it has no fear. It is completely above such emotions. So 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 to die that many times! It would be impossible to count all the births and deaths. There were far, far too many to even try. My thoughts also spread 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.
今天我把一切全都摊了开来——连我的眼泪都如泉水般在你们面前流下，这是愚蠢的行为，还是善的行为？你们想想看。仔细听我向世间教导的法，我可以毫不含糊地说：我的心没有勇敢也没有恐惧，它完全超越了情绪。
我把注意力转向审查我的过去生，我的天哪！如果把这个个体的尸骸布满一个像泰国那么长和宽的地方，结果将没有空间剩下，仅仅只是这个个体罢了！想象一下要多少时间来度过这期间的生与死！根本不可能计算出所有的生死，远远、远远超出了计算的可能。我的心念也转向世间每一个人所有的无量尸骸，每一个众生各自的心都有着同样生死轮回的历史，从这方面而言每一个众生都一样。无尽的往后延伸，每一众生的过去都堆满了数不尽的尸骸，状况真是惨不忍睹！
Consequently, I felt disgust as I reviewed my past lives. My goodness! Having been reborn so many times, I still struggled, continuously, to be born again and again. If Dhamma had not finally passed judgment, then I would have carried on indefinitely in this manner. I investigated in this way, examining the nature of the world; and the more I did, the more unbearable it became. I saw the same situation everywhere. Every living being in the whole universe is caught in the same vicious cycle. In this respect, all are equal.
我这样的审视过去生，最后感到非常的厌恶。我的天啊！已经投生了那么多次，我仍然在挣扎，不断地，一次又一次地出生。要不是后来法下了判决，我还要以这种方式不断地继续下去。我这样观察，检查这世间的本质，越是这样做，我越忍受不了。我看到无论哪里都是同样的情形，整个宇宙之内每一个有情都被控制在同样堕落的轮回中。从这个角度来说，一切皆平等。
Then, a feeling of discouragement arose without warning in my heart. I thought: “How will I ever be able to teach people this Dhamma? What is the point of teaching? Since true Dhamma is like this, how can it possibly be presented so that others will 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. 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. Occurring spontaneously in my heart, my reflection on this matter continued to develop in stages.
此时，在没有预期之下我心中生起一股失望，我想到：“我怎么可能教导人们这法呢？教导有什么意义呢？既然真正的法是这样的，那怎么可能表达出来让人们明白？倒不如度过余生然后就这样死去算了。”喏！看到吗？我感到沮丧，没有弘法的推动力。这就好像发现了逃生的路线，我只满足于独自一个人逃生。我看不到教导别人能带来什么利益，这是我刚开始时的想法。不过事情还未完结，我对这件事的省思在心中自然地发生而且不断地发展。
Looking at the state of the world, I felt discouraged. I saw people who lived in total darkness as being hopeless. Being so blind that they’re worthless, the Buddha called such people padaparama. Gazing further up the scale, I saw the types of people known as neyya and vipacitaññu. 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.
Vipacitaññu individuals always progress toward the goal; they never lose ground. Still, their progress is slower than that of ugghatitaññu, 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. Ugghatitaññu are capable of the kind of quick understanding that allows them to pass beyond in one moment of insight.
观察世间的情况，令我气馁。我看到众生无可救药地活在黑暗中，他们愚痴得毫无价值可言，佛陀称这类人为“文句为最者”(paraparama)。往上根器较好的，我看到的是“须引导者”(neyya)和“广演知者”(vipabcitaññū)。须引导者这类人可以接受法的教导，他们有时进步，有时退步。须引导者有能力理解教导并付诸实践，不过一旦他们大意，就会退堕。如果他们诚心修行，他们可以很快进步。根据他们的发心，须引导者有这两种可能。
广演知者会不断向目标前进，他们不会退堕。可是，他们的进展比略闻即知者(ugghatitaññū)慢。略闻即知者的直观智慧是那么的敏锐，以至经常预备好作决定性突破，他们就像是等在畜栏前的牛只，栏门一打开，就立刻冲出去。略闻即知者的内观智慧有能力一瞬间迅速理解超越。
All living beings must fall into one of these four categories. As I investigated the nature of the world, it separated naturally, of 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. Ugghatitaññu: they were fully prepared to cross beyond in an instant. In descending order: there were vipacitaññu, those progressing quickly toward the goal; then, the neyya, 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. Death for such people is death without distinction. There is only one possible direction they can go—down. And they fall further and further with each successive death. The way up is blocked, for th, ey have gained absolutely nothing beneficial to take along with them. They can only go down. Remember this well! This teaching comes straight from my heart. Do you think I am bluffing and telling you deliberate falsehoods?
所有众生必然属于这四种根器的其中一种。我观察这世间的本质，他们根据各自的根器，自然分成这四类。我可以看到上等根器者存在我不想教导的广大众生当中，略闻即知者：他们已充分预备好要迅速渡过。依照下降次序，是广演知者，他们可以快速地步向目标。接着是须引导者，他们想躺下来放逸的欲望和精进用功的欲望在斗争着。你们看到我的论点吗？两种相反的力量在他们心中相互交战斗争夺统治权。最后是文句为最者，这类众生只是外现人身罢了，他们完全没有为将来累积任何善行，这类人的死亡是没有尊严的死亡，唯一的可能就是往下堕，他们会一辈子比一辈子更堕落。上升的途径已被阻塞，他们完全没有修集到任何福德资粮，只有往下堕。好好记得这点！这是我内心直接流露的教导，你们以为我在吹牛还是故意说谎吗？
When compared with a heart that’s absolutely pure, the world is one big refuse bin, containing different grades of garbage. From the highest, ugghatitaññu, to the lowest and most common grade, padaparama, all possible types are gathered together in the same great receptacle. The entire world of conventional reality is one big contaminated mix of good things and bad things. Do you understand? In my investigation, I sifted through this huge pile of garbage and uncovered four distinct grades of living beings.
跟彻底清净的心相比较，这个世界是一个大垃圾桶，装满了不同等级的垃圾。从最高的略闻即知者，到最低最普遍的文句为最者，所有可能的级别全都集合在同一个大垃圾桶里面。这个世间的相对真相就是一大好坏搅和混杂的垃圾堆。你们明白吗？在观察中，我把这一大垃圾堆筛过分成四类不同等级的众生。
Out of that investigation, a realization then arose that countered the discouragement which made me reluctant to teach others the way. An inspirational thought emerged suddenly in the citta: “If this Dhamma is so supreme, so superb that no one can possibly comprehend it, am I then some kind of divine being? What about me? How was it that I came to realize this Dhamma? What was the reason? What brought about this realization?”
在这观察的过程中，针对我没有教导众生的意愿，一个醒悟生起来，一个令人振奋的想法突然在心中浮现：“既然法是那么的至高无上，没有人能体悟它，那么我是什么天人吗？我自己又怎么样？我是怎么样能证悟法的？是什么原因呢？是什么带来这证悟？”
As I considered the cause, my thoughts seized on the path of practice that had led me to that realization. It was the same path that the Lord Buddha had taught: dana, sila, bhavana. This was the path that led me to that point. There is no other way to reach it. Reviewing my past practice, I conceded that the same path could lead others there as well. Maybe there were only a few, but there definitely were some who could make it. I could not deny that. The awareness that it would benefit at least some people encouraged me to begin teaching those who were worthy to be taught.
After that, monks began to gather around me in the forests and mountains where I lived, and I taught them to be resolute in their practice. Gradually, little by little, my teaching began to spread, until it extends far and wide today. Now people from across Thailand and around the world come to listen to Acariya Maha Boowa expound the Dhamma. Some travel here to hear me talk in person; some listen to taped recordings of my talks that are broadcast throughout Thailand on the radio and the Internet.
我考虑这整件事的因缘，想到引导我证悟的修行之道，那其实就是佛世尊所教导的：布施、持戒、修定。这是带领我到达那一点的道路，除了这个没有其他道路可通达那里。回顾我过去的修行，我得承认同样的道路可以带领其他人到那里。虽然可能只是少数，但是我不能否认，绝对有某些人可以做到这点。觉悟到弘法至少能给某些人带来利益，鼓舞我开始教导那
些值得指导的人。在这之后，僧众开始聚集在我所住的森林和山上周围，我教导他们坚决地修行。逐渐的，我的教导慢慢弘扬开来，直到今天远播各地。现在人们从泰国和世界各地到来听闻阿姜摩诃布瓦开示法，有些亲自跋涉过来这里听我说法，有些则通过全国性的电台广播或透过网际网络听我的开示录音。
I can assure you that the Dhamma I teach does not deviate from those principles of truth that I myself have realized. Do you understand me? The Lord Buddha taught the same message that I am conveying to you. Having said this, I want to exclaim Sadhu! Although I am a mere mouse compared to the Buddha, the confirmation of that realization is right here in my heart. All that I have fully realized within myself concurs with everything that the Lord Buddha taught. Nothing that I have realized contradicts the Lord Buddha in any way. The teaching that I present is based on principles of truth which I have long since wholeheartedly accepted. That’s why I teach people with such vigor as I spread my message throughout Thailand.
我可以向你们保证，我教导的法与我证悟的一致。你们理解我的意思吗？佛世尊教导的与我传达给你们的道理也一样。这么说，我得大声赞叹：善哉！虽然和佛比较我只不过是只老鼠，然而证悟的印可就在我的心这里，我所圆满证悟的一切与佛世尊所有的教导无异，我所证悟的与佛世尊的完全没有任何冲突。我所教导的是依照我一直以来诚心诚意接受的实相，这是为什么我向全泰国教导法时那么有活力的原因。
Speaking conventionally, I talk boldly as if I were a conquering hero. But the Supreme Dhamma in my heart is neither bold nor fearful. It has neither loss nor gain, neither victory nor defeat. Consequently, my teaching emanates from pure, unadulterated compassion. For example, if I see a dog-fight and proceed to pull them apart to stop them from biting each other, I don’t have any interest in who’s winning and who’s losing. It’s the dogs who care. They are the ones who are biting, so, they are the ones in pain. I simply grab and separate them so they will stop biting each other. Such is the nature of Dhamma. Dhamma tries to separate people who are always quarreling, always arguing over who is right and who is wrong.
从世俗的角度而言，我就像战胜的英雄般勇猛地开示。其实在我心中，至高无上的法既没有勇猛也没有畏惧，它既没有失也没有得，没有胜也没有负。我的教导从纯净，没有杂染的慈悲中流露出来。打个比喻，就像看到狗在打架，我上前去把它们分开不让它们互相撕咬，至于谁赢谁输我才没有兴趣去管，只有狗才在乎这个。谁在撕咬谁就遭受伤痛，我仅仅是捉着分开它们停止继续互咬罢了。法的本质就是如此，法尝试把在一直争吵、辩论谁是谁非的人们分开。
This is akin to what I’ve said about present-day Thailand. The comparison is appropriate. Let the Dhamma speak for itself. At this time I am very involved with the world. No one is more involved than Acariya Maha Boowa. By that I mean that I am constantly engaged in separating the dogs of this world so they won’t keep biting each other. These days, both lay people and monks act like dogs, shoving themselves forward and howling noisily as they fight for the honors. So I teach them Dhamma, which is equivalent to separating and restoring calm among fighting dogs. Dhamma represents the Truth. If we relinquish all that is false and hold only to that which is true, then both the people in our society and the monks who uphold the sasana will live in peace. But since all the dogs—both the good and the evil ones—are fighting right now, the country is in turmoil. The Buddhasasana regards people’s hearts as the main staging ground. This great arena is now being broken up and scattered because those dogs are staging a dogfight in the one area which is most sacred to the hearts of all Thais—the Buddhasasana.
今天的泰国就类似我刚才所说的，这个比喻很恰当，让法自己说话。目前我非常入世，再没有人像阿姜摩诃布瓦那么入世了。我这么说的意思是，我一直参与把世间的狗分开来，以便它们不再相互撕咬。这阵子，在家人和僧人的行为就像狗那样，为了荣誉相互推挤、咆哮怒吼，所以我就向他们开示法，等于分开和平息打架的狗。法代表真理，假使我们放下所有的错误，只是坚持真理，那么我们社会的群众和住持佛教的僧团就会和平共处。可是既然所有的狗——善的和恶的——目前正打得火热，国家就遭殃。佛教把人心看作主要的舞台，这个所有泰国人心目中最神圣的大舞台——佛教——目前正因为上演狗群打架而遭受破坏摧毁。
So I ask them all to cease and desist, for no benefit can be gained from fighting like dogs. For, in truth, there are no winners, only losers. Both those who win and those who lose are hurt in equal measure. So disengage, stand back, and accept reason as your guiding principle. In that way, Thailand, its citizens and the sasana will all have peace and happiness. Nothing disastrous will then befall the country.
所以我要他们停下来，像狗那样打架不会带来什么好处。而且实际上，没有赢家，只有输家。赢的输的都受同样程度的伤害。所以，大家应当遵守理智的行为，退出来停止诤论。这样的话，泰国、它的子民和佛教就会和平安乐，灾难就不会降临到这个国家。
Those who bare their teeth and boast that they are championing a just cause are, without exception, already badly defeated. No one is right, because arguing is always wrong. Just like two boxers slugging it out in the ring, both the winner and the loser come away battered and bruised. Who can take pride in that? It’s not something to boast about. Arguing fosters bitterness and resentment in both parties. It becomes a battle of views and opinions, an attempt to glorify oneself that degenerates into a shouting match where no one listens to reason. Such dogs have taken the whole of Thailand as their battleground and, if they continue, they are bound to leave the country in ruin.
那些狰狞露出牙齿炫耀自己是冠军的，无一例外同样地惨败。这里面没有人对，因为争吵本身就错了。就好像两个拳击手在擂台上互相攻击，胜利者和失败者都伤痕累累，哪个能对这一身伤感到自豪？这不是值得拿来吹嘘的事。争吵只有对双方面带来更大的痛苦和怨恨，结果整个成了意见和观点的战场，没有人遵循理性，每个都尝试炫耀自己、叫嚣谩骂地论战。这群狗把整个泰国当成是战场，让他们这样继续下去会把国家摧毁掉。
I want people on all sides to think about what I’ve said. With total sincerity, I have just shed my own tears in an attempt to present this Dhamma for the Thai people to hear. If you stop your bickering now, no misfortune will occur. Were we to speak in worldly terms about winning, then those who are right will win for the sake of a righteous cause, while those who admit wrong and accept defeat for the same righteous cause are also winners. Then both sides will unite and live in perfect harmony. But for those who snap at each other without giving in, there can never be winners or losers among them—only blood-covered parties on both sides. Is that acceptable? I don’t want to see that happen. Thailand is a Buddhist country. I don’t want to hear that the Buddhist faithful are fighting with each other like dogs and spattering their blood throughout the sacred monasteries of our land. So please abandon this madness.
我要牵涉的各方思考我刚才所说的，我流着泪诚心诚意地尝试把这法传达给泰国人民听。如果你们现在停止争吵，灾难就不会降临。假使我们要从世间的角度来谈胜利的话，那么那些正确的会因正直、公平、正义为由而胜利，那些承认错误接受失败的也会因正直、公平、正义而成为胜利者，这样双方面就能团结和谐共处。对那些互相谩骂不退让的，他们当中没有赢家或输家——只有血溅双方，这样可以接受吗？我不想这样的情况发生。泰国是个佛教国家，我不想听到佛教的信仰是像狗这样相互打斗，把血溅到全国神圣的寺院。所以请放弃这疯狂的行为。
Ultimately, the regions of hell, and the heavens, the brahma worlds and Nibbana will vouch for who is right and who is wrong, who is virtuous and who is evil. So never make the mistake of believing yourself above a fall into the deepest hell. Don’t display those self-righteous opinions that deviate so much from the Dhamma of the Lord Buddha. The Land of Dhamma is the heavens and Nibbana, which are the domains of all virtuous individuals. Such aberrant views will merely drag you down to the level of biting and gnarling dogs, and bring incalculable ruin in their wake. Such talk will lead only to a bloody dogfight. Remember this well!
毕竟，地狱、天、梵天和涅槃会确定谁对谁错，谁善谁恶。所以千万不要误以为自己可以避免堕落到最深的地狱，不要发表那些远离佛世尊正法、自以为正确的观念。法的领域是天与涅槃，是所有善人的领域。这种错误的见解只会把你降为和撕咬咆哮的狗一样的程度，并且带来无止尽的堕落。这类言论只能带来血淋淋的狗斗。好好记住这点！
Today I have explained everything to my utmost. It is now 53 years since I attained that Supreme Dhamma. Today I have described that experience for your benefit. Never thwarted, never frustrated, this Dhamma is always sound and correct. It expresses itself perfectly to suit the circumstances that arise. For instance, today it expressed itself with such force that the tears of Acariya Maha Boowa poured forth for everyone to see. This is an expression of Dhamma’s amazing propensity, and it is this very same Dhamma that I teach people. I never teach Dhamma in a casual manner—I always teach it in earnest.
今天我已尽了最大的可能解释一切。自从我证得至高无上的法至今已经五十三年了，我今天描述那个经验是为了你们的利益。不要反对也不要沮丧，这法一直都圆满无误，它完美地依据当前的状况显现自己。例如，今天它那么有力地显示自己，以致阿姜摩诃布瓦的眼泪在大家面前流下。这是法的殊胜特质的显现，我教导大众的也是这同样的法。我从不随便教导法——我一直真诚地教导。
As I explained many times, I was always inclined to sacrifice my life for the sake of Dhamma. No one would believe how much effort I put into the practice. Since others have not done what I have, they cannot imagine the extraordinary effort I put into attaining this Supreme Dhamma. But I did exert such effort, and these are the results. It demonstrates the power of uncompromising diligence when it is used for Dhamma. The more determination, the better. Then one can die victorious, not badly defeated. Remember this well.
我已经解释过很多次了，我永远愿意为法舍生命，没有人会相信我为修行付出了多少的努力。因为其他人没有做过我所做过的，他们无法想象我为了证得这至高无上的法所付出的超常努力。我确实是那么精进，也得到了成果，这展现了为了法绝无妥协余地的奋斗力量，愿力越坚定越好。这样即使是死也是胜利的死，不是惨败苟活。好好记住这点！
