PART 2
ARAHATTAPHALA
Shedding Tears in Amazement With Dhamma
阿罗汉果：在法的震撼中流泪
Venerable Acariya Maha Boowa's Dhamma Talk given at the age of 89 on the 2nd of May, 2002.
2002年5月2日阿姜摩诃布瓦尊者89岁时的开示
The basis of death exists precisely in the citta, as death and birth are both present within it. The citta itself is never born and never dies. Rather, the defiling influences that infiltrate and permeate the citta keep us in a repetitious cycle of birth, death and rebirth. 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 these defilements. At the most advanced stage of practice, the mesmerizing and radiant citta is itself the real danger. So don’t think only of how precious and amazing the citta is, for danger lurks there. If you can view the citta from this angle, you will see the harm that lays buried within it. Do you understand what I mean? So long as you continue to hold the radiant citta in high esteem, you will be caught and remain at an impasse. 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.
亡的真相正好存在于心，死和生都存在于此。心本身既没有生也没有死，是烦恼的影响渗透入心内，使到我们不断轮回生死。你们明白吗？看着这颗心，如果你看不出心的毒性，那你就看不出这些烦恼的毒性，修行到最高的层次时，那令人迷惑和发亮的心本身就是真正危险的所在。所以不要只是想着心是多么的宝贝和神奇，其实危险潜伏在其中。你能够从这个角度来看心的话，就可以看出埋藏在里面的危害。你们明白我的意思吗？只要继续把发光的心看得很崇高，你就会被卡在死胡同里，就那么简单，不要说我没警告过你们。时候到了你就得扫除一切，半点都不剩，什么都不保留，凡是你没触及到的，那就是终极的危险。
Speaking of this reminds me of the time when I practiced 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. I thought, “Oh my! Why is this citta so amazingly radiant?” I stood on my meditation track and contemplated its brightness, incredulous about how wondrous it appeared. But, in fact, this very radiance that I found so amazing represented the Ultimate Danger. Do you see my point?
说到这里让我想起了当我在达摩支提山寺(WatDoiDhammachedi)的修行。当时是上午早斋之前，那时我的心拥有令人无法注视、惊异的品质，我整个被它摄住了，想到：“噢，天哪！为什么心亮得那么令人惊叹？”我站在经行道上分别思维着这光明，难以置信它为什么会那么令人惊异。其实，这令我惊异的光明代表着终极的危险。你们看到我的观点吗？
We tend to fall for the radiant citta. In truth, I was enthralled and already deceived by it. You see, when nothing else remains, one concentrates on this final point of focus, which, as the center of the perpetual cycle of birth and death, actually manifests a condition of fundamental ignorance we call avijja. This point of focus is the highest state of avijja, the very pinnacle of the citta in samsara.
我们很容易就上这光明心的当，事实上，我就被它迷惑欺骗了。要知道，当所有的东西都被清除了之后，我们就会把注意力专注在这最后的聚焦。其实，它就是作为不断轮回生死的中心——我们称为“无明”——的根本无知所显示出来的状态。这个聚焦就是无明的最深细境界，是心在轮回中的最高尖端。
Since nothing else remained at that stage, I simply admired avijja’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 the light streams out to illuminate the surrounding area. That was the crucial consideration, the one that so amazed and struck me with awe then, causing me to wonder, “Why is my citta so incredibly bright?” It seems as though it has completely transcended the world of samsara. Look at that!” Such is the magnificent power that avijja displays when we reach the final stage of practice. I didn’t yet realize that I had fallen for avijja’s deception.
由于在这个阶段什么都没有剩下，我对这无明照耀的光明感到赞叹。那个光明有个焦点，它就像汽灯的纱罩，纱罩会发光，把周围照明。这是关键问题，它是那么的神奇，使我震惊敬畏不已，让我不得不疑惑：“为什么我的心是那么不可思议的明亮？”它看似已经完全超越轮回的世间。你看！这就是当我们修行到达最后阶段，无明所展示的壮观力量。我那时还没有意识到自己已经堕入无明的骗局。
Then suddenly, spontaneously, a maxim of Dhamma arose, as if someone had spoken in my 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 in the filament of a pressure lantern. Look at that! It told me exactly what I needed to know: this very point is the essence of existence. But even then, I could not grasp the meaning. I was bewildered. A point, a center … it meant the focal point of that radiance.
突然毫无预警地，一句法语自然地浮现，就好像是有人在我心中说出来一般。我怎么可能会忘记呢：“如果在任何地方能知有一个点或一个中心，那就是存在的核心。”就好像是汽灯灯纱罩发光的中心点。你看哪！它准确地告诉我所应该知道的：这个点就是存在的核心。尽管如此，我还是抓不到它的意思，我被迷惑了。一个点、一个中心……它意味着那个光明的焦点。
I began investigating that “point” after the Venerable Acariya Mun passed away: If there is a point or a center of the knower anywhere, that is the nucleus of existence. Had he still lived then, my confusion would immediately have elicited this answer from him: 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 known its harmfulness, thus causing it to vanish. Instead, I was still carefully protecting and preserving it.
阿姜曼尊者去世之后，我开始观察那个“点”：如果在任何地方能知有一个点或一个中心，那就是存在的核心。假使他还活着，他会当下指出我的困扰：它就是那个光明的焦点！然后那个点就会当下分崩离析。因为一旦我明白它的意义，我就会知道它的危害，并令它消灭。结果我不但没有这样做，反而小心地呵护保留它。
The Ultimate Danger, then, lies right there. The point of Ultimate Danger is the core of brilliant radiance that produces the entire world of conventional reality.
终极的危险，当时就在那里。终极危险的点就是那创造出整个世间实相的光明之核心。
I will remember always. It was the month of February. Venerable Acariya 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 gained no benefit at all from the maxim of Dhamma that arose in my heart. Instead of being an enormous boon to me, it became part of the same enormous delusion that plagued me. 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 deceive us. 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.
我永远记得，那时是二月，阿姜曼尊者的遗体刚荼毗，我入山去，接着就卡在这关口上。它彻底地迷惑了我。最后，我从那句内心浮现的法语中一无所获。它不但没有成为巨大的恩惠，反而成为折磨我的巨大虚妄的一部分。我感到混淆：“这个点在哪里？”它当然就是那个光明的点，可是我从来不曾预料到光明心的中心竟然会是终极的危险，我还一直以为它是终极的功德呢！这是烦恼如何地欺骗我，虽然我已被警告它是终极危险，可是它仍然下诅咒迷惑我，使我相信那是终极的功德。我绝不会忘记这矛盾是如何地压迫着我。
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 mystery still weighing heavily on my mind. Then, while staying on the mountain ridge there, the problem was finally solved.
后来我离开达摩支提山寺去锡清迈县(SriChiangMai)的瓢村(BanPheu)地区，在那里待了三个月，住在森林深处的帕达洞(PhaDak)。然后，在内心依然背负着那沉重难以理解的谜之下，我回到达摩支提山寺。最后，住在这山脊时，问题终于解决了。
When that decisive moment arrives, affairs of time and place cease to be relevant; they simply don’t intervene. All that appears 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. So, can you understand what I mean: that this point is the Ultimate Danger?
当这个决定性时刻来临时，时间与空间的事项都已淡出，完全与这无关。出现的只是心这灿烂、自然的光明，我已经修到再也没有任何东西剩下可以供观察的阶段，我已经完全放下一切——只剩下那光明。除了心中光明的焦点，整个宇宙都已确实无疑地放下了。所以，你们可以了解我的意思么：这个点是终极的危险？
At that stage, supreme-mindfulness and supreme-wisdom converged on the focal point of the citta to call it to account, concentrating the force of the whole investigation on that point. I reached the stage where I wondered why one citta had so many different aspects. I can state unequivocally that every aspect of the citta was known, and each known aspect was subject to change. No sooner was it grasped, than it changed. One aspect was seen as being good, another as being bad. The investigation centered 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 unified.” No matter which aspect of the citta came under investigation, all of its possible permutations were clearly understood according to the profound subtlety of that level of practice where supreme-mindfulness and supreme-wisdom worked together. Combined, the two forces were able to keep up with all the citta’s variations, no matter how subtle. One moment it’s bright, the next moment it’s tarnished. “Why does this citta have so many different aspects? The changes come from within. See! I’m beginning to catch up with them now. One moment there’s sukha, the next moment there’s dukkha.”
在这个阶段，大念住与大智慧汇合于心的焦点，把所有的能量都集中在全面观察这个点上，要求它给予解答。我修至这个阶段，惊讶于为什么心会有那么多的状态。我可以毫不含糊的指出心的每一个状态我都已知道，而每一个已知的状态都会变化，它在还未被逮着时就变了：这个状态是善的、下个状态是恶的。观察专注于那点，分析一切，尝试明了：“为什么单单一颗心就有那么多不同的状态？它似乎并不统一。”由于大念住和大智慧在最精细的程度上一起运作，合起来两种力量可以跟上心一切任何微细的变化。不论观察心的哪个状态，都可以清楚明了任何可能出现的变化。这一刻它光明，下一刻它黯淡。“为什么心会有那么多的状态？变化是从里面发生的。看！现在我开始追上它们了，这一刻是乐，下一刻是苦。”
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 at the point where the changes occurred. One moment there was sukha, the next moment dukkha; one moment, brightness, the next moment, a slight dullness.
在世俗谛的层次里，这个状态必然是心不可或缺的一部分。因为没有其它的需要观察，大念住和大智慧直接专注在这发生变化的点上。这一刻是乐，下一刻是苦；这一刻，光明，下一刻，有点黯淡。
But you must understand that the shifts from sukha to dukkha, or from brightness to dullness, were so slight that they were just barely discernible. Nonetheless, supreme-mindfulness was right on top of them the entire time.
不过你们要知道，这个从乐到苦，或从光到暗的转移，非常的微细，微细到仅仅可以被觉知的程度。无论如何，大念住正好无时无刻不在它们之上。
“Why does the citta have so many variations?” 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 and penetrate everything without exception. Supreme-mindfulness and supreme-wisdom at this paramount level differ from the automatic 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 supreme-wisdom also work in unison without prompting, but they permeate everything simultaneously.
“心为什么会有那么多的变化呢？”在这关键时刻，念住放下其他的一切，把整个注意力放在这最主要的嫌疑，观察的每一面向都集中在心，它们全都相互关系。在这最高的层次，大念住与大智慧同样的极端微细，它们无例外地渗透进入一切。大念住和大智慧在这最高的层次与用来达到这最终阶段的自动念和自动慧不同。自动念与自动慧不必作意地一起运作，它们在连续阶段观察东西，把对象切成一片片；而在最高的层次，大念住与大智慧虽然同样不必作意地一起运作，可是它们却同时渗透一切。
At that time, they were examining the citta’s central point of focus. All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics?
当时，他们在检查心的焦点核心，除了那小小的“能知”的点，其他的一切都已检查过并且放下了。现在这里变得很明显的是发出乐与苦的根源，光与暗——这差别在同一个源头生起。为什么一颗心会有那么多的性质呢？
Then, in one spontaneous instant, Dhamma answered the question.
Instantaneously—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. Dhamma arose suddenly, unexpectedly, as though it were a voice in the heart: Whether it is dullness or brightness, sukha or dukkha, all such dualities are anatta. There! Ultimately, it was anatta that excised those things once and for all. This final, conclusive insight could arise as any one of the ti-lakkhana, depending on a person’s character and temperament. But for me personally it was anatta. The meaning was clear: Let everything go. All of them are anatta.
接着，突然的一个瞬间，法回答了问题。一瞬间——就那样！这称作“法从心中生起”。烦恼从心中生起是束缚我们的力量；法从心中生起是我们束缚的解脱。法突然出乎意料地生起，恍如心中的一个声音：不管是暗或光、乐或苦，这所有的二元都是无我。喏！最后，是无我一劳永逸地熄灭了这些。这个最后的、无可置疑的觉悟可以是三特相中的任何一相，看个人的根机和禀性。我个人是无我。那意思很清楚：放下一切，它们全是无我。
Suddenly, in comprehending that these differing aspects—dullness, brightness, sukha, and dukkha—are all anatta, the citta became absolutely still. Having concluded unequivocally that everything is anatta, it had no room to maneuver.
The citta came to rest—impassive, still, in that level of Dhamma. It had no interest in atta or anatta, no interest in sukha or dukkha, brightness or dullness. The citta resided at the center, neutral and placid. But it was impassive with supreme-mindfulness and supreme-wisdom; not vacantly impassive, gaping foolishly like the rest of you. Speaking in mundane terms, it seemed inattentive; but, in truth, it was fully aware. The citta was simply suspended in a still, quiescent condition.
突然，当领悟到这些不同的状态——暗、光、乐和苦——都是无我，心变得彻底地静止。明确地达到一切皆无我的结论，它再也没有耍花招的余地。心在这个层次的法上停息下来——中立、静止。它对我或无我没兴趣，也对乐或苦、光或暗没兴趣，心安住在中心，平等并宁静。不过它保持着大念住与大智慧的中立，不是像你们那样愚蠢地目瞪口呆木然的中立。从世间的角度而言，它似乎散漫不专注；事实上，它全面觉知，心只是悬挂在静止、不活动的状态中。
Then, from that neutral, impassive state of the citta, the nucleus of existence—the core of the knower—suddenly separated and fell away. Having finally been reduced to anatta, brightness and dullness and everything else were suddenly torn asunder and destroyed once and for all.
In that moment when avijja flipped over and fell from the citta, the sky appeared to be crashing down as the entire universe trembled and quaked. For, in truth, it is solely avijja that causes us to wander constantly through the universe of samsara. Thus, when avijja separated from the citta and vanished, it seemed as if the entire universe had fallen away and vanished along with it. Earth, sky—all collapsed in an instant. Do you understand?
然后，从这平等、不动的心，存在的根本——知道的核心——突然分离出来脱落。光和暗等一切突然一劳永逸地撕裂粉碎，最终还原至无我。
无明从心翻转掉落的那一刻，虚空坍塌下来，整个宇宙倾覆崩裂。事实上，由于是无明使到我们不断流转在轮回的世界中，所以当无明从心中分离消逝，感觉上就像整个宇宙与它一起掉下毁灭，大地、虚空——同一刻粉碎。你们明白吗？
No one sat in judgment at that decisive moment. That natural principle arose on its own and passed its own judgement. The universe then collapsed on its own. Originating from a neutral state of the citta, the happening took place all so suddenly: in an instant the entire cosmos seemed to flip over and disappear. It was so brilliant! Oh my! Really and truly magnificent! Too extraordinary to be captured in words. Such is the amazing nature of the Dhamma that I now teach. Tears flowed when I experienced it. Look at me even now! Even now my tears are flowing at the recollection of that event. These tears are the work of the khandhas. Please understand that they do not exist in the natural state of purity that appeared at that moment. That natural state 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. Utterly astounded, I exclaimed: “Is this how the Lord Buddha attained Enlightenment? Is this how he attained Enlightenment? Is this what true Dhamma is like?” It was something that I had never conceived or imagined. It simply arose, unexpected, in an instant. Oh! Indescribably amazing! Look at me. I am crying even now as I remember how amazing it was. The memory is still fresh in my mind. It has remained with me ever since.
在这决定性时刻，没有人在下判，是自然法则自己生起来下判。世界自己倾覆。这发生源自心平等的境界，一切太突然了：一刹那整个宇宙似乎翻转过来然后消失了。是那么的光亮！噢！天哪！！真正的壮观宏伟！太超乎语言文字的形容了！这就是我现在教导的法它那令人震惊的本质。
当我体验到这时眼泪流下来，即使是现在，你们看我！即使是现在，当我回忆起当时的情形，眼泪也禁不住流下来。这些眼泪是蕴的作用，要知道在当时那纯净自然的境界中，它们并不存在。那不可思议庄严宏伟的自然境界突然出现，我要你们这些那么自满的人领悟佛世尊的法真正的样子。噢！实在、实在太震撼了！天哪，眼泪如涌泉般的流满面！我整个在震惊中，叹道：“佛世尊就是这样证悟的吗？他是这样证悟的吗？真正的法就是这样吗？”这是我从来没有预设想象过的，它只是在毫无预警的一刹那生起。噢！不可思议的震撼！你们看，回忆起到它的震撼我现在都哭了起来！那个记忆仍然鲜活在我心中，从那时起它就一直保留着。
My whole body trembled at that moment. It’s difficult to explain. Everything happened at once: the sky came crashing down and the world completely vanished. Whereupon, I kept repeating: “What? Is this how the Lord Buddha attained Enlightenment?” 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 had come together, merging into one supreme, remarkable Dhamma—what I call the Dhamma-element. “What? How can the Lord Buddha, the Dhamma and the Sangha be one and the same thing?” I had never imagined it to be possible.
当时我整个身体在颤抖。很难解释整件事，一切同时发生：天塌下来世界消失了，然后是我不断重复：“什么？佛世尊就是这样证悟的吗？”其实根本就不需要问，因为我已经亲自证到真理了。“真正的法是这样的吗？真正的僧是这样的吗？”三者全都成为一，合起来成为一至高无上的法——我称之为法界。“什么？佛世尊、法和僧怎么可能合而为一、是同一个？”我不曾想象过这可能性。
“The Buddha is the Buddha. The Dhamma is the Dhamma. The Sangha is the Sangha.” This had been impressed in my heart ever since I was old enough to understand such matters. But 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 amazing Dhamma. Once it arose in all its brilliance, things that had lain in obscurity, things I never knew, were suddenly illuminated and revealed. I’m not fabricating a fantasy to deceive people. Even now that extraordinary Dhamma moves and amazes me. It is all-embracing, an encompassing luminosity that lights up the entire cosmos, revealing everything. Nothing remains hidden or concealed.
自从我长大到能明白这事以来，心中的印象一直“佛是佛；法是法；僧是僧”。但是至高无上的法在光辉中生起，这三者成为一并且有同样的性质——殊胜法的真正性质。当它从自己的光辉中生起，那隐藏着、我所不曾知道的真相突然被揭露了出来。我不是在编造虚幻故事骗人。即使是现在，那殊胜的法仍然感动并震撼着我。它无所不包，光明遍照法界，显示一切，没有一法再被隐藏覆盖着。
Then the consequences of good and evil and the existence of heaven and hell strike one with the irrefutable force of the 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. They have existed since time immemorial and they have been all-pervasive. You just have not perceived them yet. Do you understand? These things have existed always. They continue to harm those who are foolishly ignorant of their existence and so blinded by the kilesas’ deceptions that they never glimpse the truth.
接着，善恶果报以及天堂与地狱的存在以那么明显而无可辩驳的力量冲击着我，我希望这股力量能同样震惊你们这些怀疑者，你们这些受烦恼欺骗不相信恶业和善业有果报、天堂和地狱存在的。从无始以来它们就遍及一切地存在着，只是你们还无法觉察到罢了。你们明白吗？这一切一直都存在着，愚痴不信这些的人会一直受到伤害，他们受烦恼欺骗永远无法瞥见真理。
