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title: PART 2 - 有什麼會比地獄之火還猛烈熾熱的？ WHAT COULD POSSIBLY BE HOTTER
description: "WHAT COULD POSSIBLY BE HOTTER than the fires of hell? Conventionally, there are five crimes which are the most heinous o"
---

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.

有什麼會比地獄之火還猛烈熾熱的？一般的說，有五種罪最重，有五種地獄之火與之相應。這五種罪是：弒母、弒父、弒阿羅漢、出佛身血和破和合僧。知道這五種惡業在心中，證悟的那一刻它們就變得清晰明顯，就已不必再問天堂地獄在哪里。佛陀不妄語，他也清楚知道這些，他就好像看見一般的描述這些。

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——！這至高無上的法是那麼殊勝和不可思議而難以置信，它絕對包含心中的一切，證據是那麼清楚時，還需要繼續詢問麼？這徹底的真相與心和諧一致，所以無需再發問。

接下來，我把注意力轉去審視我的過去生，單是想到我曾經多少次生、多少次死都令人感到可怕，我曾多少次生在地獄，多少次生在天上和梵天界，然後又墮落地獄，心似乎是在上上下下地爬樓梯。

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.

可是心自己永不會死。你們明白嗎？心永不死。業埋藏在心中，善業牽引心上升至天和梵的境界。然後當善業盡了，隱藏著的惡業牽引心下墮至地獄，心就好像是在上上下下地爬樓梯。明白嗎？事情就是這樣，所以清醒過來，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.

今天我把一切全都攤了開來——連我的眼淚都如泉水般在你們面前流下，這是愚蠢的行為，還是善的行為？你們想想看。仔細聽我向世間教導的法，我可以毫不含糊地說：我的心沒有勇敢也沒有恐懼，它完全超越了情緒。

我把注意力轉向審查我的過去生，我的天哪！如果把這個個體的尸骸布滿一個像泰國那麼長和寬的地方，結果將沒有空間剩下，僅僅只是這個個體罷了！想象一下要多少時間來度過這期間的生與死！根本不可能計算出所有的生死，遠遠、遠遠超出了計算的可能。我的心念也轉向世間每一個人所有的無量尸骸，每一個眾生各自的心都有著同樣生死輪迴的歷史，從這方面而言每一個眾生都一樣。無盡的往後延伸，每一眾生的過去都堆滿了數不盡的尸骸，狀況真是慘不忍睹！

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.

我這樣的審視過去生，最後感到非常的厭惡。我的天啊！已經投生了那麼多次，我仍然在掙扎，不斷地，一次又一次地出生。要不是後來法下了判決，我還要以這種方式不斷地繼續下去。我這樣觀察，檢查這世間的本質，越是這樣做，我越忍受不了。我看到無論哪里都是同樣的情形，整個宇宙之內每一個有情都被控制在同樣墮落的輪迴中。從這個角度來說，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.

此時，在沒有預期之下我心中生起一股失望，我想到：「我怎麼可能教導人們這法呢？教導有什麼意義呢？既然真正的法是這樣的，那怎麼可能表達出來讓人們明白？倒不如度過余生然後就這樣死去算了。」喏！看到嗎？我感到沮喪，沒有弘法的推動力。這就好像發現了逃生的路線，我只滿足于獨自一個人逃生。我看不到教導別人能帶來什麼利益，這是我剛開始時的想法。不過事情還未完結，我對這件事的省思在心中自然地發生而且不斷地發展。

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.

觀察世間的情況，令我氣餒。我看到眾生無可救藥地活在黑暗中，他們愚痴得毫無價值可言，佛陀稱這類人為「文句為最者」(paraparama)。往上根器較好的，我看到的是「須引導者」(neyya)和「廣演知者」(vipabcitaññū)。須引導者這類人可以接受法的教導，他們有時進步，有時退步。須引導者有能力理解教導並付諸實踐，不過一旦他們大意，就會退墮。如果他們誠心修行，他們可以很快進步。根據他們的發心，須引導者有這兩種可能。

廣演知者會不斷向目標前進，他們不會退墮。可是，他們的進展比略聞即知者(ugghatitaññū)慢。略聞即知者的直觀智慧是那麼的敏銳，以至經常預備好作決定性突破，他們就像是等在畜欄前的牛只，欄門一打開，就立刻沖出去。略聞即知者的內觀智慧有能力一瞬間迅速理解超越。

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?

所有眾生必然屬于這四種根器的其中一種。我觀察這世間的本質，他們根據各自的根器，自然分成這四類。我可以看到上等根器者存在我不想教導的廣大眾生當中，略聞即知者：他們已充分預備好要迅速渡過。依照下降次序，是廣演知者，他們可以快速地步向目標。接著是須引導者，他們想躺下來放逸的欲望和精進用功的欲望在斗爭著。你們看到我的論點嗎？兩種相反的力量在他們心中相互交戰斗爭奪統治權。最後是文句為最者，這類眾生只是外現人身罷了，他們完全沒有為將來累積任何善行，這類人的死亡是沒有尊嚴的死亡，唯一的可能就是往下墮，他們會一輩子比一輩子更墮落。上升的途徑已被阻塞，他們完全沒有修集到任何福德資糧，只有往下墮。好好記得這點！這是我內心直接流露的教導，你們以為我在吹牛還是故意說謊嗎？

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.

跟徹底清淨的心相比較，這個世界是一個大垃圾桶，裝滿了不同等級的垃圾。從最高的略聞即知者，到最低最普遍的文句為最者，所有可能的級別全都集合在同一個大垃圾桶里面。這個世間的相對真相就是一大好壞攪和混雜的垃圾堆。你們明白嗎？在觀察中，我把這一大垃圾堆篩過分成四類不同等級的眾生。

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?」

在這觀察的過程中，針對我沒有教導眾生的意願，一個醒悟生起來，一個令人振奮的想法突然在心中浮現：「既然法是那麼的至高無上，沒有人能體悟它，那麼我是什麼天人嗎？我自己又怎麼樣？我是怎麼樣能證悟法的？是什麼原因呢？是什麼帶來這證悟？」

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.

我考慮這整件事的因緣，想到引導我證悟的修行之道，那其實就是佛世尊所教導的：布施、持戒、修定。這是帶領我到達那一點的道路，除了這個沒有其他道路可通達那里。回顧我過去的修行，我得承認同樣的道路可以帶領其他人到那里。雖然可能只是少數，但是我不能否認，絕對有某些人可以做到這點。覺悟到弘法至少能給某些人帶來利益，鼓舞我開始教導那

些值得指導的人。在這之後，僧眾開始聚集在我所住的森林和山上周圍，我教導他們堅決地修行。逐漸的，我的教導慢慢弘揚開來，直到今天遠播各地。現在人們從泰國和世界各地到來聽聞阿姜摩訶布瓦開示法，有些親自跋涉過來這里聽我說法，有些則通過全國性的電台廣播或透過網際網絡聽我的開示錄音。

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.

我可以向你們保證，我教導的法與我證悟的一致。你們理解我的意思嗎？佛世尊教導的與我傳達給你們的道理也一樣。這麼說，我得大聲讚嘆：善哉！雖然和佛比較我只不過是只老鼠，然而證悟的印可就在我的心這里，我所圓滿證悟的一切與佛世尊所有的教導無異，我所證悟的與佛世尊的完全沒有任何沖突。我所教導的是依照我一直以來誠心誠意接受的實相，這是為什麼我向全泰國教導法時那麼有活力的原因。

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.

從世俗的角度而言，我就像戰勝的英雄般勇猛地開示。其實在我心中，至高無上的法既沒有勇猛也沒有畏懼，它既沒有失也沒有得，沒有勝也沒有負。我的教導從純淨，沒有雜染的慈悲中流露出來。打個比喻，就像看到狗在打架，我上前去把它們分開不讓它們互相撕咬，至于誰贏誰輸我才沒有興趣去管，只有狗才在乎這個。誰在撕咬誰就遭受傷痛，我僅僅是捉著分開它們停止繼續互咬罷了。法的本質就是如此，法嘗試把在一直爭吵、辯論誰是誰非的人們分開。

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.

今天的泰國就類似我剛才所說的，這個比喻很恰當，讓法自己說話。目前我非常入世，再沒有人像阿姜摩訶布瓦那麼入世了。我這麼說的意思是，我一直參與把世間的狗分開來，以便它們不再相互撕咬。這陣子，在家人和僧人的行為就像狗那樣，為了榮譽相互推擠、咆哮怒吼，所以我就向他們開示法，等于分開和平息打架的狗。法代表真理，假使我們放下所有的錯誤，只是堅持真理，那麼我們社會的群眾和住持佛教的僧團就會和平共處。可是既然所有的狗——善的和惡的——目前正打得火熱，國家就遭殃。佛教把人心看作主要的舞台，這個所有泰國人心目中最神聖的大舞台——佛教——目前正因為上演狗群打架而遭受破壞摧毀。

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.

所以我要他們停下來，像狗那樣打架不會帶來什麼好處。而且實際上，沒有贏家，只有輸家。贏的輸的都受同樣程度的傷害。所以，大家應當遵守理智的行為，退出來停止諍論。這樣的話，泰國、它的子民和佛教就會和平安樂，災難就不會降臨到這個國家。

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.

那些猙獰露出牙齒炫耀自己是冠軍的，無一例外同樣地慘敗。這里面沒有人對，因為爭吵本身就錯了。就好像兩個拳擊手在擂台上互相攻擊，勝利者和失敗者都傷痕累累，哪個能對這一身傷感到自豪？這不是值得拿來吹噓的事。爭吵只有對雙方面帶來更大的痛苦和怨恨，結果整個成了意見和觀點的戰場，沒有人遵循理性，每個都嘗試炫耀自己、叫囂謾罵地論戰。這群狗把整個泰國當成是戰場，讓他們這樣繼續下去會把國家摧毀掉。

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.

我要牽涉的各方思考我剛才所說的，我流著淚誠心誠意地嘗試把這法傳達給泰國人民聽。如果你們現在停止爭吵，災難就不會降臨。假使我們要從世間的角度來談勝利的話，那麼那些正確的會因正直、公平、正義為由而勝利，那些承認錯誤接受失敗的也會因正直、公平、正義而成為勝利者，這樣雙方面就能團結和諧共處。對那些互相謾罵不退讓的，他們當中沒有贏家或輸家——只有血濺雙方，這樣可以接受嗎？我不想這樣的情況發生。泰國是個佛教國家，我不想聽到佛教的信仰是像狗這樣相互打斗，把血濺到全國神聖的寺院。所以請放棄這瘋狂的行為。

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!

畢竟，地獄、天、梵天和涅槃會確定誰對誰錯，誰善誰惡。所以千萬不要誤以為自己可以避免墮落到最深的地獄，不要發表那些遠離佛世尊正法、自以為正確的觀念。法的領域是天與涅槃，是所有善人的領域。這種錯誤的見解只會把你降為和撕咬咆哮的狗一樣的程度，並且帶來無止盡的墮落。這類言論只能帶來血淋淋的狗斗。好好記住這點！

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.

今天我已盡了最大的可能解釋一切。自從我證得至高無上的法至今已經五十三年了，我今天描述那個經驗是為了你們的利益。不要反對也不要沮喪，這法一直都圓滿無誤，它完美地依據當前的狀況顯現自己。例如，今天它那麼有力地顯示自己，以致阿姜摩訶布瓦的眼淚在大家面前流下。這是法的殊勝特質的顯現，我教導大眾的也是這同樣的法。我從不隨便教導法——我一直真誠地教導。

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.

我已經解釋過很多次了，我永遠願意為法舍生命，沒有人會相信我為修行付出了多少的努力。因為其他人沒有做過我所做過的，他們無法想象我為了證得這至高無上的法所付出的超常努力。我確實是那麼精進，也得到了成果，這展現了為了法絕無妥協余地的奮斗力量，願力越堅定越好。這樣即使是死也是勝利的死，不是慘敗苟活。好好記住這點！