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第一章第二節:預 兆
第一章第二節:預
兆
當阿姜曼在阿姜索的道場開始修毘婆舍那時,他不斷地修行,心裡重複默唸「buddho(佛陀)」這個字,對佛陀的憶念,是一種憶念佛陀的業處,在所有的禪修前行中,他最喜歡這種修行方法。一開始,他無法體驗到他所期待的那種平靜與喜樂的層次,以致於讓他一度懷疑自己的修行方法是否正確。儘管他有懷疑,他沒有停止持續複誦「buddho」,而終於他的心發展到某種特定的定境。
某一天夜裡,他做了一個夢:
他夢到走出村裡,進入一個廣大又茂密的森林裡,林中到處充滿著盤根錯節的樹叢。他很難找到穿越森林的路,他奮力的尋找出路,終於在另一頭安全地出現。當他走出來以後,發現自己是站在一望無盡的原野邊際,他毅然決然開始穿越這片曠野。他一直沿著路走著,直到他的面前出現了一大截傾倒的柚木。
很久以前,樹幹的部分早已嵌入地底,大部分的樹皮及邊材都已腐爛了。他爬上這棵大柚木,並沿著它的軀幹走直到另一端;當他走著時,內在思惟著,他明白這棵樹不會再發芽及生長了。他把自己的此生看作是這棵已永不再發芽的柚木,他確認這棵已死掉的柚木就是生死輪迴(saṁsāra)中自己的生命,看到這棵已腐爛的樹,不會再發芽及生長,他深信,只要持之以恆地修下去,他一定會在今生就找到一條達到特定結局的路,而這片廣漠無垠的原野,就象徵著永不止息生死輪迴的本質。
當他站在樹幹旁沈思這件事的時候,一匹高大的白馬迎面跑來並停在這棵倒塌的柚木旁。阿姜曼突然有一股衝動想騎上去,於是,他騎上這匹神秘的馬,接著,牠全力馳騁。他不知道這匹馬要戴他去哪裡,也不明白為什麼,牠只是漫無目的或方向地加速急馳。牠橫跨這片原野的距離大到似乎難以計算。當他們向前奔馳,阿姜曼看到遠處有一箱外觀非常的華麗精緻、有精美的銀邊鑲飾的巴利經文書箱。這匹馬在沒有駕馭的引導下,直接載著他到這個被封印住的書箱,並在書箱前停了下來。阿姜曼下馬想要開啟書箱,白馬便忽然消失無踪。當他走向書箱前,他注意到這個書箱就位在這片原野的盡頭,書箱的背景只有稠密的叢林,盤根錯節的灌木叢覆蓋住土地,他知道沒有辦法穿越。當他走向書箱,伸手翻開箱子;但,就在他想要一窺箱中物之前,便醒了過來。
這個夢是一種禪相(nimitta),一種信心(saddhā)確認的預兆,也就是如果他精進努力,那麼他無疑會找到他想要尋找的路。從那時起,因為重新的決意,阿姜曼更密集地禪修,當他從事日常事務時,都努力不鬆懈地持續複誦著「buddho」。同時,從他出家開始,他一直認真奉行嚴謹的頭陀行,直到他圓寂。他所自願奉行的頭陀行,包括:
一、只穿著被人丟棄的布料所縫製的袈裟,不接受由在家居士直接供養的袈裟。
二、除非他決定當日斷食,否則每日常行乞食。
三、只吃托缽時放入缽內的食物,當托完缽以後,便不再接受後來的供養。
四、一日一食,且過午不食。
五、只用缽進食,不用其他容器。
六、住在森林裡。在林中他可自由的穿梭,生活並睡臥在曠野、深山或山谷中,有時也可能住在大樹底下受其遮覆或在山洞石窟中或於懸崖峭壁之上。
七、他身無長物,隨身的僧袍只有三件,分別是大衣、上衣、及下衣,總稱之為「三衣」[1],額外還附帶一條現今一般人洗澡時必備的浴巾。
如果在環境許可的情況下,阿姜曼也會奉行十三種頭陀行的其他幾支頭陀行;但,他堅持規律奉行的上述七種頭陀行,都已成為他人格特質的一部分,現今已經很難找到能與他相提並論的修行人了。
他所做的一切,都是出於自願,並熱忱地尋找真理,對於他的義務他絕不會敷衍了事。他不斷地朝向出世的目標而努力。他真誠的目標,一直以來,都是為了滅苦。他所做的每一件事都是為了直接摧毀內心的煩惱所付出的高尚努力。由於這個目標的意義,儘管每個人都受到相同垢染的影響,他卻絕不容許心中有任何可以容納驕慢與自大的死角。他有一個很明顯不同於一般凡夫的地方:就是不讓心靈受制於無明(avijjā)煩惱的蹂躪,他總是奮戰,在每一次的機會中發動攻擊。
後來,當他覺得有自信在修行上已發展成堅實的基礎後,他回頭去審視那個有關禪相的夢境,他去解析它,直到漸漸瞭解它整體的涵義。他發現出家當比丘並適當地修行,等同是把心提升到免於世俗毒害的層次。夢境中危機四伏的稠密、纏繞的叢林,就好比我們的心,一個痛苦及憂傷的儲藏室。心應被提升到至寬、至廣
——
一種終極幸福、免於恐懼及擔憂執著之境。
而那匹高大的白色種馬則象徵著修行的道路,他騎上馬就象徵抵達圓滿之境的工具,遇到了精美設計過的巴利經文書箱。但由於他不具有能開啟書箱並盡情欣賞裡面藏書的必備波羅蜜
——
一種只有具備四無礙智的聖人才有的功德。一個已具備四無礙智的人,他閃耀的智慧及其教學上的全面性知識,如汪洋大海及穹蒼般的深廣,他將名揚三界,像這樣的人在教導諸神及人類時絕不會不知所措。
因為阿姜曼缺少足夠的波羅蜜,所以他被剝奪了開啟書箱的機會,只能欣賞它美麗的外觀。因此,他只有證得「基本教誡無礙解智」的層次,意思是他具有向他人開示佛教基本修行之道的足夠智慧及解說的技巧,但整體上卻不夠深與廣。雖然阿姜曼很謙虛地表示他的教導只能指出方向,但在他的一生中那些體驗過並聽聞過他教導的人們都表示極為刻骨銘心,且難以言喻。當然在今天這個時代,很難再體驗及聽聞能與之相提並論的教導了
——
一個急需如此高尚之人的時代。
When Ãcariya Mun first began
practicing vipassanã at Ãcariya Sao’s center, he
meditated constantly, internally repeating the word
“buddho”, the recollection of the Buddha, as he
preferred this preparatory Dhamma theme above all
others. In the beginning, he failed to experience
the degree of calm and happiness that he expected,
which caused him to doubt whether he was practicing
correctly. Despite his doubt he didn’t flag in his
persistent use of the word “buddho”, and eventually
his heart developed a certain measure of calm.
One night he had a dream:
He walked out of a village and
entered a large, dense jungle overgrown with tangled
undergrowth. He could hardly find a way to penetrate
it. He struggled to find his way through this vast
thicket until he finally emerged safe at the other
end. When he came out, he found himself at the edge
of an immense field that stretched as far as the eye
could see. He set out resolutely, walking across
this field until he happened to come across a huge
fallen jãti tree.
Felled long ago, its trunk was
partially embedded in the ground, and most of its
bark and sapwood had already rotted away. He climbed
upon this giant jãti log and walked along its full
length. As he walked, he reflected inwardly. He
realized that this tree would never sprout and grow
again. He compared this with his own life which
would certainly not rise again in any future
existence. He identified the dead jãti tree with his
own life in saÿsãra. Seeing that the tree had rotted
away, never to root and spring to life again, he
reckoned that, by keeping up his diligent practice,
he would surely find a way to reach a definite
conclusion to his own life in this very existence.
The vast expanse of open field symbolized the nature
of the never-ending cycle of birth and death.
As he stood on the log contemplating
this, a broad white stallion trotted up and stood
next to the fallen jãti tree. As it stood there,
Ãcariya Mun felt an urge to ride it. So, he mounted
the mysterious horse which immediately raced off at
full gallop. He had no idea where he was being taken
or why. The horse just continued galloping at full
speed without showing any obvious sign of direction
or purpose. The distance it traveled across the vast
field seemed immeasurable. As they strode along,
Ãcariya Mun saw a beautiful Tipiåika cabinet in the
distance, adorned with exquisite silver trim.
Without guidance, the horse led him directly to the
enclosed bookcase, and came to a halt right in front
of it. The moment Ãcariya Mun dismounted with the
aim of opening the cabinet, the white stallion
vanished without a trace. As he stepped towards the
bookcase, he noticed that it was standing at the
very edge of the field with nothing in the
background but more of the dense jungle, entangled
and smothered with undergrowth. He saw no way of
penetrating it. When he came to the Tipiåika
cabinet, he reached out to open it; but, before he
had a chance to discover the contents inside, he
woke up.
This was a dream nimitta, an omen
confirming his belief that if he persevered in his
efforts, he would undoubtedly discover a path for
attaining what he sought. From then on, with renewed
determination Ãcariya Mun meditated intensively,
unrelenting in his efforts to constantly repeat
“buddho” as he conducted all his daily affairs. At
the same time, he very carefully observed the
austere dhutanga practices which he undertook at the
time of his ordination, and continued to practice
for the rest of his life.7 The dhutangas
he voluntarily undertook were: wearing only robes
made from discarded cloth – not accepting robes
directly offered by lay supporters; going on
almsround every day without fail – except those days
when he decided to fast; accepting and eating only
food received in his alms bowl – never receiving
food offered after his almsround; eating only one
meal a day – never eating food after the one meal;
eating only out of the alms bowl – never eating food
that is not inside the one vessel; living in the
forest – which means wandering through forested
terrain, living and sleeping in the wilds, in the
mountains or in the valleys; some time spent living
under a canopy of trees, in a cave, or under an
overhanging cliff; and wearing only his three
principal robes – the outer robe, the upper robe,
and the lower robe, 8 with the addition of a
bathing cloth which is necessary to have nowadays.
Ãcariya Mun also observed the
remainder of the thirteen dhutanga practices when
circumstances were convenient; but, he upheld the
above seven routinely until they became integrated
into his character. They became so much a part of
him that it would be difficult to find one who is
his equal these days.
On his own accord, he showed
earnestness in finding meaning in everything he did.
He never approached his duties half-heartedly. His
sincere aim, always, was to transcend the world.
Everything he did was directed toward the noble
effort of destroying the kilesas within himself.
Due to this sense of purpose, he allowed no hiding
room in his heart for arrogance and conceit, despite
being exposed to the same defiling influences as was
everyone else. In one respect he differed markedly
from the average person: instead of allowing his
mind free reign for the kilesas to trample all over,
he always put up a fight, attacking them at every
opportunity.
Later, when he felt confident that he
had developed a sufficiently solid foundation in his
meditation, he investigated the dream nimitta.
Turning his attention to the dream, he analyzed it
until he gradually comprehended its full meaning. He
saw that ordaining as a monk and practicing the
Dhamma properly was equivalent to raising the level
of the citta beyond the poisons of the world. The
dense, entangled jungle, where dangers of every kind
await to ambush, was the analogy for the citta, a
repository of pain and misery. The citta must be
lifted until it reaches the vast, wide open expanse
– a sphere of Ultimate Happiness, and freedom from
all fear and concern.
The majestic white stallion
symbolized the path of practicing Dhamma. He rode
the horse as the means of transport to the realm of
complete contentment, where he encountered the
beautiful Tipiåika cabinet with an exquisite design.
Able only to look upon it, he lacked the spiritual
perfection necessary to secure the cabinet’s opening
and admire its library to his heart’s content – a
feat accomplished only by one who has acquired catu
paåisam-bhidãñãõa. A person endowed with this
four-fold knowledge is renown throughout the three
worlds for his brilliant wisdom and his
comprehensive knowledge of teaching methods,
extensive as the sea and sky. Such a one is never at
a loss when teaching devas and humans.
Because Ãcariya Mun lacked a
sufficiently high level of spiritual perfection, he
was denied the opportunity to open the cabinet, and
had to be content with simply admiring its beauty.
Consequently, he would attain only the level of
paåisambhidãnusãsana, meaning that he had sufficient
wisdom and expository skills to elucidate to others
the basic path of Buddhist practice, but not its
entire breadth and depth. Although he humbly stated
that his teaching was merely sufficient to show the
way, those who witnessed his practice and heard the
profound Dhamma that he taught throughout his life
were so deeply impressed that no words can describe
it. It would certainly be difficult to witness or
hear anything comparable in this day and age – an
age much in need of such a noble person.
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