---
title: PART 2 - 阿羅漢果：在法的震撼中流淚 Shedding Tears in Amazement With Dhamma
description: "ARAHATTAPHALA"
---

PART 2

ARAHATTAPHALA

Shedding Tears in Amazement With Dhamma

阿羅漢果：在法的震撼中流淚

Venerable Acariya Maha Boowa's Dhamma Talk given at the age of 89 on the 2nd of May, 2002.

2002年5月2日阿姜摩訶布瓦尊者89歲時的開示

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。心本身既沒有生也沒有死，是煩惱的影響滲透入心內，使到我們不斷輪迴生死。你們明白嗎？看著這顆心，如果你看不出心的毒性，那你就看不出這些煩惱的毒性，修行到最高的層次時，那令人迷惑和發亮的心本身就是真正危險的所在。所以不要只是想著心是多麼的寶貝和神奇，其實危險潛伏在其中。你能夠從這個角度來看心的話，就可以看出埋藏在里面的危害。你們明白我的意思嗎？只要繼續把發光的心看得很崇高，你就會被卡在死胡同里，就那麼簡單，不要說我沒警告過你們。時候到了你就得掃除一切，半點都不剩，什麼都不保留，凡是你沒觸及到的，那就是終極的危險。

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?

說到這里讓我想起了當我在達摩支提山寺(WatDoiDhammachedi)的修行。當時是上午早齋之前，那時我的心擁有令人無法注視、驚異的品質，我整個被它攝住了，想到：「噢，天哪！為什麼心亮得那麼令人驚嘆？」我站在經行道上分別思維著這光明，難以置信它為什麼會那麼令人驚異。其實，這令我驚異的光明代表著終極的危險。你們看到我的觀點嗎？

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.

我們很容易就上這光明心的當，事實上，我就被它迷惑欺騙了。要知道，當所有的東西都被清除了之後，我們就會把注意力專注在這最後的聚焦。其實，它就是作為不斷輪迴生死的中心——我們稱為「無明」——的根本無知所顯示出來的狀態。這個聚焦就是無明的最深細境界，是心在輪迴中的最高尖端。

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.

由于在這個階段什麼都沒有剩下，我對這無明照耀的光明感到讚嘆。那個光明有個焦點，它就像汽燈的紗罩，紗罩會發光，把周圍照明。這是關鍵問題，它是那麼的神奇，使我震驚敬畏不已，讓我不得不疑惑：「為什麼我的心是那麼不可思議的明亮？」它看似已經完全超越輪迴的世間。你看！這就是當我們修行到達最後階段，無明所展示的壯觀力量。我那時還沒有意識到自己已經墮入無明的騙局。

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.

突然毫無預警地，一句法語自然地浮現，就好像是有人在我心中說出來一般。我怎麼可能會忘記呢：「如果在任何地方能知有一個點或一個中心，那就是存在的核心。」就好像是汽燈燈紗罩發光的中心點。你看哪！它準確地告訴我所應該知道的：這個點就是存在的核心。儘管如此，我還是抓不到它的意思，我被迷惑了。一個點、一個中心……它意味著那個光明的焦點。

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.

阿姜曼尊者去世之後，我開始觀察那個「點」：如果在任何地方能知有一個點或一個中心，那就是存在的核心。假使他還活著，他會當下指出我的困擾：它就是那個光明的焦點！然後那個點就會當下分崩離析。因為一旦我明白它的意義，我就會知道它的危害，並令它消滅。結果我不但沒有這樣做，反而小心地呵護保留它。

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.

終極的危險，當時就在那里。終極危險的點就是那創造出整個世間實相的光明之核心。

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.

我永遠記得，那時是二月，阿姜曼尊者的遺體剛荼毗，我入山去，接著就卡在這關口上。它徹底地迷惑了我。最後，我從那句內心浮現的法語中一無所獲。它不但沒有成為巨大的恩惠，反而成為折磨我的巨大虛妄的一部分。我感到混淆：「這個點在哪里？」它當然就是那個光明的點，可是我從來不曾預料到光明心的中心竟然會是終極的危險，我還一直以為它是終極的功德呢！這是煩惱如何地欺騙我，雖然我已被警告它是終極危險，可是它仍然下詛咒迷惑我，使我相信那是終極的功德。我絕不會忘記這矛盾是如何地壓迫著我。

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.

後來我離開達摩支提山寺去錫清邁縣(SriChiangMai)的瓢村(BanPheu)地區，在那里待了三個月，住在森林深處的帕達洞(PhaDak)。然後，在內心依然背負著那沉重難以理解的謎之下，我回到達摩支提山寺。最後，住在這山脊時，問題終于解決了。

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?

當這個決定性時刻來臨時，時間與空間的事項都已淡出，完全與這無關。出現的只是心這燦爛、自然的光明，我已經修到再也沒有任何東西剩下可以供觀察的階段，我已經完全放下一切——只剩下那光明。除了心中光明的焦點，整個宇宙都已確實無疑地放下了。所以，你們可以了解我的意思麼：這個點是終極的危險？

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.」

在這個階段，大念住與大智慧匯合于心的焦點，把所有的能量都集中在全面觀察這個點上，要求它給予解答。我修至這個階段，驚訝于為什麼心會有那麼多的狀態。我可以毫不含糊的指出心的每一個狀態我都已知道，而每一個已知的狀態都會變化，它在還未被逮著時就變了：這個狀態是善的、下個狀態是惡的。觀察專注于那點，分析一切，嘗試明了：「為什麼單單一顆心就有那麼多不同的狀態？它似乎並不統一。」由于大念住和大智慧在最精細的程度上一起運作，合起來兩種力量可以跟上心一切任何微細的變化。不論觀察心的哪個狀態，都可以清楚明了任何可能出現的變化。這一刻它光明，下一刻它黯淡。「為什麼心會有那麼多的狀態？變化是從里面發生的。看！現在我開始追上它們了，這一刻是樂，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.

在世俗諦的層次里，這個狀態必然是心不可或缺的一部分。因為沒有其它的需要觀察，大念住和大智慧直接專注在這發生變化的點上。這一刻是樂，下一刻是苦；這一刻，光明，下一刻，有點黯淡。

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.

不過你們要知道，這個從樂到苦，或從光到暗的轉移，非常的微細，微細到僅僅可以被覺知的程度。無論如何，大念住正好無時無刻不在它們之上。

「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.

「心為什麼會有那麼多的變化呢？」在這關鍵時刻，念住放下其他的一切，把整個注意力放在這最主要的嫌疑，觀察的每一面向都集中在心，它們全都相互關系。在這最高的層次，大念住與大智慧同樣的極端微細，它們無例外地滲透進入一切。大念住和大智慧在這最高的層次與用來達到這最終階段的自動念和自動慧不同。自動念與自動慧不必作意地一起運作，它們在連續階段觀察東西，把對象切成一片片；而在最高的層次，大念住與大智慧雖然同樣不必作意地一起運作，可是它們卻同時滲透一切。

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?

當時，他們在檢查心的焦點核心，除了那小小的「能知」的點，其他的一切都已檢查過並且放下了。現在這里變得很明顯的是發出樂與苦的根源，光與暗——這差別在同一個源頭生起。為什麼一顆心會有那麼多的性質呢？

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.

接著，突然的一個瞬間，法回答了問題。一瞬間——就那樣！這稱作「法從心中生起」。煩惱從心中生起是束縛我們的力量；法從心中生起是我們束縛的解脫。法突然出乎意料地生起，恍如心中的一個聲音：不管是暗或光、樂或苦，這所有的二元都是無我。喏！最後，是無我一勞永逸地熄滅了這些。這個最後的、無可置疑的覺悟可以是三特相中的任何一相，看個人的根機和稟性。我個人是無我。那意思很清楚：放下一切，它們全是無我。

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，當領悟到這些不同的狀態——暗、光、樂和苦——都是無我，心變得徹底地靜止。明確地達到一切皆無我的結論，它再也沒有耍花招的余地。心在這個層次的法上停息下來——中立、靜止。它對我或無我沒興趣，也對樂或苦、光或暗沒興趣，心安住在中心，平等並寧靜。不過它保持著大念住與大智慧的中立，不是像你們那樣愚蠢地目瞪口呆木然的中立。從世間的角度而言，它似乎散漫不專注；事實上，它全面覺知，心只是懸掛在靜止、不活動的狀態中。

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?

然後，從這平等、不動的心，存在的根本——知道的核心——突然分離出來脫落。光和暗等一切突然一勞永逸地撕裂粉碎，最終還原至無我。

無明從心翻轉掉落的那一刻，虛空坍塌下來，整個宇宙傾覆崩裂。事實上，由于是無明使到我們不斷流轉在輪迴的世界中，所以當無明從心中分離消逝，感覺上就像整個宇宙與它一起掉下毀滅，大地、虛空——同一刻粉碎。你們明白嗎？

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.

在這決定性時刻，沒有人在下判，是自然法則自己生起來下判。世界自己傾覆。這發生源自心平等的境界，一切太突然了：一剎那整個宇宙似乎翻轉過來然後消失了。是那麼的光亮！噢！天哪！！真正的壯觀宏偉！太超乎語言文字的形容了！這就是我現在教導的法它那令人震驚的本質。

當我體驗到這時眼淚流下來，即使是現在，你們看我！即使是現在，當我回憶起當時的情形，眼淚也禁不住流下來。這些眼淚是蘊的作用，要知道在當時那純淨自然的境界中，它們並不存在。那不可思議莊嚴宏偉的自然境界突然出現，我要你們這些那麼自滿的人領悟佛世尊的法真正的樣子。噢！實在、實在太震撼了！天哪，眼淚如湧泉般的流滿面！我整個在震驚中，嘆道：「佛世尊就是這樣證悟的嗎？他是這樣證悟的嗎？真正的法就是這樣嗎？」這是我從來沒有預設想象過的，它只是在毫無預警的一剎那生起。噢！不可思議的震撼！你們看，回憶起到它的震撼我現在都哭了起來！那個記憶仍然鮮活在我心中，從那時起它就一直保留著。

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.

當時我整個身體在顫抖。很難解釋整件事，一切同時發生：天塌下來世界消失了，然後是我不斷重複：「什麼？佛世尊就是這樣證悟的嗎？」其實根本就不需要問，因為我已經親自證到真理了。「真正的法是這樣的嗎？真正的僧是這樣的嗎？」三者全都成為一，合起來成為一至高無上的法——我稱之為法界。「什麼？佛世尊、法和僧怎麼可能合而為一、是同一個？」我不曾想象過這可能性。

「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.

自從我長大到能明白這事以來，心中的印象一直「佛是佛；法是法；僧是僧」。但是至高無上的法在光輝中生起，這三者成為一並且有同樣的性質——殊勝法的真正性質。當它從自己的光輝中生起，那隱藏著、我所不曾知道的真相突然被揭露了出來。我不是在編造虛幻故事騙人。即使是現在，那殊勝的法仍然感動並震撼著我。它無所不包，光明遍照法界，顯示一切，沒有一法再被隱藏覆蓋著。

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.

接著，善惡果報以及天堂與地獄的存在以那麼明顯而無可辯駁的力量沖擊著我，我希望這股力量能同樣震驚你們這些懷疑者，你們這些受煩惱欺騙不相信惡業和善業有果報、天堂和地獄存在的。從無始以來它們就遍及一切地存在著，只是你們還無法覺察到罷了。你們明白嗎？這一切一直都存在著，愚癡不信這些的人會一直受到傷害，他們受煩惱欺騙永遠無法瞥見真理。