泰國佛教徒為紀念長老摩訶布瓦，便於泰國集資興建一座長老摩訶布瓦紀念館，本文內容是摩訶布瓦生前的智慧雋語，已由其嫡傳美籍弟子戒寶尊者英譯，並由本人中譯，均雋刻於該紀念館內的大理石牆壁上。在此也特別感謝洪志誠教授與曾瓊慧女士的鼎力相助校對。

長老摩訶布瓦的智慧雋語

    「世上的一切都在不斷地變化，請認清這項定律。在不斷變化的塵世裡，沒有任何的事物能一直保持不變，我們的『心』也不例外，思想與情緒也經常在改變，所以在其中找不到絕對必然性。唯有認真的修行者才能跟得上這些微細的變化，並仔細察覺出『心』是如何從外界感官印象轉換到內在思惟的歷程；也唯有禪修者才能全面性思惟這些因緣，直到能徹底領悟『心』的活動實相。一旦能全然清楚領悟實相，『心』便捨離這些因緣；而一旦見證了實相並捨離了因緣，『心』便依其本質處於真實。諸如無常、苦、無我的諸法因緣則引領『心』去思惟實相；而一旦『心』證知其真正的本質，則『無常』、『苦』、『無我』的諸法因緣就不再是問題。兩者都各自以其獨特的方式真實存在，卻彼此不再互相影響。因為這種分離，『心』不再受苦，並總是幸福與知足；而這種幸福，則是在禪修中正確運用『心』的一種結果。」

    「從沒有人僅沉溺於欲望而疏於鍛煉其『心』便能證悟。」

    「比丘在密切守護其『心』的當下，都是以專注正念及觀智來照護自己，而正確的禪修方法則包括經行與禪(靜)坐。這樣的比丘不輕易漫不經心，他會表現出一個真正出家人該有的舉止，這就是我們所謂『照護我們的「法」』。」

    「要認真修行，而『道』、『果』及『涅槃』就在我們每一個人的心中，它們不在『心』外的任何地方。只不過造成苦的雜染煩惱遮蔽住『道』、『果』及『涅槃』，使我們看不見。它們(雜染煩惱)拉出了一幅帷幕覆蓋住實相，完全阻擋了視野。因此，雜染煩惱拉著我們四處團團轉，一直都在欺矇我們。所以要小心，不要中了它們的圈套而自甘墮落。」

    「當你致力於修行，不要讓時間變成一個問題。雜染煩惱沒有時間性，也就是說，它們絕不受時間的限制，它們就像在不斷焚燒我們心智的烈火；而『法』也一樣沒有時間性，因為它就像清水一般不斷地澆熄我們心中的烈火。」

    「『法』的學習為修行草擬了一幅藍圖，當我們將『法』付諸實踐修行，我們便依循計畫正確地建立起架構，而之後的證悟便與已完工的建物相應，也就是對諸法真實本質的一種深刻領悟。」

    「可能幾天後，可能數月後，也可能是幾年後，我們的身體四大將分解並回歸塵土，這只不過是身體自然變化的歷程。當那一天來到的時候，沒有人可以阻擋其發生，這幅身軀肯定終將崩壞分解，而唯一的例外則是『心』，也就是至關重要的元素。與構成人類的一切其它元素不一樣，『心』絕不會死。」

    「但這並不能阻止對於死亡的焦慮煩惱在心中的生起，因為讓我們感到苦痛的有毒雜染已在我們的『心』中滲透擴散。為了防堵這種焦慮煩惱，我們現在就應趕緊運用『法』抽取這些毒素，使用諸如寧靜、內明、正念及正精進等可滲透『心』的解毒劑來清除心中的毒素。」

    「這些毒素才是真正的危險而不是死亡，所以你應該從心中將它們清除乾淨。一旦你擺脫了這種危險，你就不用再像過去那樣得一直忍受苦痛的折磨。」

    「如果你們想成為一個善良的好人，就必須極力抵制長久以來的笨拙習氣及行為模式，而這裡就是你們必須堅定立場之處。當你出於欲望衝動想以愚痴不善的方式行事時，趕緊抵制誘惑，這種欲望衝動本身就是真正的敵人；當你受到誘惑而想要做出對你的健康福祉有害的行為時，你必須趕緊克制。出於欲望並帶給你們傷害的行為會摧毀你們心靈的平靜，像這類低賤的行為就必須受到控制。如果你們不抵禦這些欲望的誘惑，它們就必將拖垮你們。在這些事情上面的克制就是一種自我保護。」

    「佛陀因為勤奮修行，所以才能證悟『心』的真諦；而他的聖弟子們都遵循他的足跡，也都證得同樣的真諦。他們不是光靠紙上談兵的討論而證悟真諦，也不是光靠記憶因素的途徑而證悟，他們是因為直接體驗了真諦而證悟。正因為如此，他們才能把直接體驗得來的真諦當成教導我們其他人『善說之法』的基礎。」

    「我自己也深入廣泛研究佛經，而我絕不敢對它們不敬。我對佛經的尊敬一直都很堅定，對經典的敬意從未減少，這些經文都呈現了佛陀教誨的記錄。例如:它們記載了各式各樣雜染煩惱的名稱，也解釋了『道』、『果』及『涅槃』的意義，以及禪定與智慧等方面。但實際上，禪定、智慧及雜染煩惱都不在書中，它們都存在於我們的心中。既然如此，我們就必須集中注意力向內心去找它們，而這才是我們理解什麼是雜染煩惱的地方，也才是讓我們明白禪定與智慧的真實意義之處，也唯有在心中，我們才能發現它們的真正意義。」

Wise Sayings of Luangta Maha Boowa

“Everything in the world is constantly changing. Please understand this principle clearly. Nothing ever remains the same in a world of constant change. Our minds are no exception. Thoughts and emotions are changing so often that no certainty can be found in them. Only an earnest meditator is able to keep up with these subtle changes and investigate in detail how the mind moves from external sense impressions to internal thought processes. Only a meditator can contemplate those conditions in a comprehensive manner until the truth of the mind’s activity is thoroughly understood. When the truth is comprehended with total clarity, the mind then lets go of those conditions. Having seen the truth and let go, the mind remains true according to its own nature. Conditions like impermanence, suffering and not-self lead the mind into speculation about the truth. When the mind knows its own true nature, conditions like impermanence, suffering and not-self are no longer an issue. In that case, the mind remains true to its nature while those conditions remain true to their nature. Both being true in their own separate ways, they no longer affect each other. Because of that detachment, the mind does not suffer; it is always happy and contented. That happiness is a result of applying the mind correctly in meditation.”

“No one has ever attained enlightenment by merely indulging in their desires while neglecting to discipline their minds.”

“The proper meditation practice of a monk incorporates both walking and sitting meditation, as he uses mindfulness and wisdom to take care of himself by closely guarding his mind. Such a monk will not easily be heedless; he will always conduct himself as a true monk should. This we refer to as “Dhamma watching over us.”

“Be earnest to your practice. The Paths (Magga), Fruitions (Phala) and Nibbāna reside in the hearts of each of us. They do not exist anywhere outside the heart. It is simply that the defilements which cause suffering have concealed the Paths, Fruitions and Nibbāna, preventing us from seeing them. They have drawn a curtain over the truth, completely obstructing it from view. In this way, the defilements drag us around and deceive us all the time. So be careful, and don’t fall for their tricks.”

“When you are putting effort into your practice, don’t let time become an issue. The defilements are akāliko; that is, they are never constrained by time. They act like a fire endlessly scorching our hearts. Dhamma is also timeless (akāliko) as it continuously acts like water putting out those raging fires in our hearts.”

“The study of Dhamma (pariyatti) draws up a blueprint for the practice. When we put the Dhamma into practice (paṭipatti), we follow the plans to properly erect the structure. The realization of Dhamma (paṭiveda) that follows is comparable to the completed building, which is equivalent to attaining a profound understanding of the true nature of things as they really are.”

“In a few days, a few months or a few years, our bodies are going to fall apart and return to the earth. That is simply the natural course of the physical body. When that time comes nobody can prevent it from happening ― the body will break apart and disintegrate for sure. The only exception to this rule is the heart ― the important essence. Unlike everything else that makes up a person, the heart never dies.

“But that does not prevent anxiety about death from arising in our hearts because the heart is pervaded by poisonous defilements that cause us to feel distress. To prevent that anxiety, we should use Dhamma to extract the poisons now. Permeating the heart with antidotes like tranquility, insight, mindfulness and right effort is required to eliminate the poisons.

“These poisons are the real danger ― not death ― so you should clear them from your mind. Once you free yourself of this danger you won’t have to endure the torment of pain and suffering continually as you have in the past.”

“If you want to be a good person you must forcefully resist following the unskillful habits and behavior patterns that you have been engaged in for so long. Right there is where you must take a stand. When you desire to act in ways that you know are unskillful, resist the temptation. That desire itself is the real enemy. When you are tempted to act in ways that are harmful to your well-being you must apply restraint. Acting on desires that bring you harm can destroy your peace of mind. Such debasing behavior must be brought under control. If you do not resist the temptation to follow those desires, they will drag you down. Restraint in these matters is a form of self-protection.”

 “Practicing with great diligence, the Buddha was able to verify the truth of the mind. Following in his footsteps, his noble disciples were able to verify the same truth. They did not verify the truth by merely discussing it. They did not verify it by committing the path factors to memory. They verified it by experiencing the truth directly. Because of that, they were able to take that direct experience of the truth as the basis for teaching the rest of us the well-taught Dhamma.

“I myself studied the Buddhist scriptures extensively, and I don’t disrespect them. I’ve always felt a great reverence for the scriptures that has never diminished. The scriptures present a record of the Buddha’s teachings. For example, they record the names of the various defilements. They explain the Dhamma in terms of the Paths, Fruitions and Nibbāna, and in terms of samādhi and wisdom. But in reality samādhi, wisdom and defilements do not exist in books ― they exist in our hearts. When it’s like that, we must focus our attention inside to find them. That’s where we will understand the nature of the defilements, that’s where we will know the truth about samādhi and wisdom. Only in the heart will we discover their true significance.”