尊者阿姜曼傳 

 

第三章第一節:心解脫

                      作者:摩訶布瓦尊者

英譯者:戒寶尊者

中譯者:陳在昕

喬正一

心解脫

尊者阿姜曼曾說過,他經常往返於東北至曼谷,有時他會乘坐火車到終站(那時的鐵道還沒有直達,只有這距離的一部分而已)。其他的時間他都是以頭陀行的方式遊行。這次抵達曼谷後,他在Wat Pathumwan寺那裡度過雨安居。

在雨季期間,他經常到Wat Boromaniwat與尊者Chao Khun Upãli Guõýpamãcariya長老一起學習經典。Chao Khun Upãli長老邀請阿姜曼在雨季後陪他一起去清邁,於是在乾季時,他們搭乘前往清邁的火車。火車上阿姜曼幾乎一直保持著三昧。他在曼谷與華富里的路程上躺著休息,但在火車離開華富里並到達程逸府的丘陵區時,他進入了三昧並一直維持著入定直到清邁。在他開始禪修時,他決意只有當火車抵達清邁時才離開三昧,於是接著就完全專心於禪修之上。約莫20分鐘後,他的心識完全凝聚收攝至三昧的最根本(譯按:應是指四禪中的一境性與捨)。從這一刻起,他不再覺知火車是否在移動,心只了知絕對的寂靜。對心外所有的認知,包括對身體的覺知,都完全地停止。任何可能會擾動內心的念頭,都從心中消失了,彷彿這個世界已不復存在,已隨著所有的法塵與意識一起離開了。火車噪音、其他乘客、與所有種種,都從他的意識中消失,剩下的只有三昧本身。從內心凝聚收攝開始直到抵達清邁(他預設出定的時間點),外在的一切都不存在他的意識之中。

A Heart Released

venerable Ãcariya Mun said that he often traveled back and forth from the Northeast to Bangkok, sometimes taking the train to ‘the end of the line’, which extended only part of the distance in those days. All other times he walked dhutanga. Upon arriving in Bangkok on this trip, he went to Wat Pathumwan monastery, and stayed there through the rains retreat. During the rains he frequently studied Dhamma texts with the Venerable Chao Khun Upãli Guõýpamãcariya at his monastery, Wat Boromaniwat.1 Chao Khun Upãli invited Ãcariya Mun to accompany him to Chiang Mai after the rains. So, during the dry season, they went to Chiang Mai by train. On the train Ãcariya Mun remained in samãdhi almost the whole time. Between Bangkok and Lopburi he laid down to rest; but after the train departed Lopburi and reached the foothills of Uttaradit, he entered samãdhi and remained there for the duration of the trip to Chiang Mai. At the start of his meditation, he made a decision to withdraw from it only upon arrival at Chiang Mai, and then focused exclusively on his meditation. After approximately twenty minutes, his citta completely ‘converged’ into the very base of samãdhi. From that moment on, he was no longer aware of whether the train was moving or not. Absolute stillness was all that his heart knew; all awareness of external phenomena, including his body, completely ceased. Any perception, that might have disturbed it, vanished from the citta, as though the world no longer existed, having disappeared along with all thoughts and inner sensations. The noise of the train, the other passengers, and all the things that were associated with the citta earlier were extinguished from his awareness. All that remained was his state of samãdhi. The external environment faded out of consciousness from the moment his citta first ‘converged’ until he arrived in Chiang Mai, where his previous determination restored him to his normal state of consciousness.

 

當他出定並睜開眼睛後,他才看到周遭清邁的房屋與建築物。當他開始整理物品並準備離開火車時,他發現周圍的乘客和火車職員都驚訝地注視著他。當他要下車時,火車職員帶著微笑走過來並幫忙他整理物品,而車廂內的其他人仍一直好奇地注視他。在他離開車廂之前,有人問他:「您在哪個寺院修行?要去哪裡?」他答道他是一個居無定所的森林比丘,將會在北方的偏遠山區單獨遊行。因為對他的信心而受到鼓舞,有一些人問他將會待在何處?並是否也能帶他到那堨h?他感謝這些人的好意,回道因為他的旅遊夥伴是受清邁所有人民尊敬的資深比丘Chao Khun Upãli長老,已有一大群的沙彌、比丘、與信眾等著迎接Chao Khun Upãli長老。他們甚至還準備了當時很少見的汽車。政府與私人的車隊早已等著護送他們到Wat Chedi Luang寺。

When he opened his eyes to look around, he saw the surrounding buildings and houses of the city. As he began collecting his things in preparation for leaving the train, he noticed that the passengers and railway officials around him were staring at him in astonishment. When it was time to disembark, the railway officials approached him and, smiling cheerfully, helped him with his things, while everyone else in the passenger carriage stared curiously at him. Even before he had stepped off the train, he was asked what monastery he was from and where he was going. He replied that he was a forest-dwelling monk without a fixed residence, and that he intended to go wandering alone in the remote mountains of the North. Inspired by faith in him, some of them asked where he would stay and whether anyone had agreed to take him there. He thanked them, replying that there was someone to receive him since his traveling companion was Chao Khun Upãli, a very senior monk and one who was highly respected by all in Chiang Mai, from the governor to the merchants and the general public. So it happened that a crowd of monks, novices, and lay supporters awaited to receive Chao Khun Upãli. There were even automobiles in waiting, which were quite rare in those days. Official government cars as well as private ones were there to escort them to Wat Chedi Luang monastery.

 

當大家都知道Chao Khun Upãli長老已經回來並駐錫在Wat Chedi Luang寺,他們都前來頂禮長老並聽他說法。Chao Khun Upãli長老趁許多人都在場時,邀請阿姜曼為大家說法。大眾被阿姜曼清晰又雋永的說法深深吸引住了,他們只希望他的說法不會結束。從法的基本開始,他一步一步地講述更高深的佛法,後結束說法。全神貫注的聽眾只遺憾聽法的時間竟是如此的短!阿姜曼向Chao Khun Upãli長老頂禮後離開講台並下台休息。同時Chao Khun Upãli長老在大眾前盛讚他的說法:「阿姜曼論述佛法是如此地明辨,很難找能像他一樣的人了!他以毫無一絲疑惑的方式闡明了心解脫(muttodaya) —已解脫的心,絕對自由的境界。一切的說明都是那麼地精確,我本人完全無法比得上他獨特、引人入勝的風格。更難能可貴的是這位頭陀比丘的言語是既豐富又流暢,聽他說法本身就是一個愉快的學習經驗,他的說法絕非了無新意或令人乏味。他說法的題材是我們每天都會遇到的事物,我們只是看到和聽到這些事物,但從來沒有認真注意到它們並利用它們來修行。我們只是在阿姜曼說法後,才能回想起這些日常事物的重要性。阿姜曼是一位重要的梵行比丘,他使用正念與智慧忠實地走在佛陀所教導的道路之上。他從來不會以不合宜或是世俗化的方式踐踏正道。他的說法運用了各種表達方式:時而幽默風趣、時而嚴肅、時而有力、直入要點。他以我們一般人很難做到的方式闡述了佛法深刻的複雜性。他善於分析法的各個層面,並以深深影響我們心靈的方式表達。他的解說是如此的出色,要跟上他的水準是很困難的。我自己也需要向他提問一些我自己無法解決的問題,而他快速地以智慧熟練地解決了這些問題。他的忠告在各方面都讓我受益匪淺。」

Once people learned that Chao Khun Upãli had returned to reside at Wat Chedi Luang, they came to pay their respects and hear him expound the Dhamma. Chao Khun Upãli took advantage of the many people present to invite Ãcariya Mun to give a discourse on Dhamma. Speaking eloquently, Ãcariya Mun enthralled the large audience so much that they wished it would not end. Starting from the basics, he gradually climbed step by step to the higher levels of Dhamma, where he ended his discourse to the sincere regret of all who were absorbed in his presentation. He then paid his respects to Chao Khun Upãli before he left center stage to find a place to relax by himself. Meanwhile, Chao Khun Upãli praised his talk before the whole assembly:  “Ãcariya Mun expounds Dhamma so eloquently that it is difficult to find anyone to equal him. He clarifies muttodaya – the heart released, the land of absolute freedom – in a way that leaves no room for doubt. Everything is so precisely illustrated that I myself couldn’t possibly match his unique, engrossing style. The rhetorical fluency of this dhutanga monk is most extraordinary. Listening to him is a pleasurable, learning experience. His discourses never become stale or boring. He speaks of common, everyday things – things we see and hear all the time but never pay attention to utilize. We recall their significance only after he mentions them. Ãcariya Mun is an important kammaååhãna monk who uses mindfulness and wisdom to faithfully follow the path taught by the Buddha. He never tramples upon it in an unseemly, worldly manner. His talks employ a full range of expression: sometimes casual, sometimes serious, sometimes emphatic, stressing specific points. He elaborates the profound complexities of Dhamma in a way the rest of us are hard pressed to do so candidly. He is quite capable of analyzing the disparate aspects of Dhamma and articulates them in a way that deeply affects our hearts. His commentary is so brilliant that it’s hard to keep up with him. I myself have needed to ask him questions about problems I couldn’t solve on my own, and he quickly and adeptly solved those problems with his wisdom. I have benefited in innumerable ways from his counsel.

 

「我來清邁之前便希望阿姜曼能陪我一起來,而他也爽快地答應了。雖然沒有明說,他會同意到這裡來的原因,大概是因為他知道清邁有許多適合修行的山區與森林。像阿姜曼這樣的比丘是很稀有的。雖然我是他的長輩,但我全然地崇敬他心中擁有的法。而他依然是那麼謙遜並親切地對待我,我有時不禁會感到不好意思。」

「他只會在這裡短暫地停留,然後就要出發前往僻靜之地修行。我必須讓我的朋友去追尋他自己的天性,我不敢違背它們,因為有這樣的比丘確實是罕見的,只專心一意於正法之上!當他努力增進修為時,我們應該衷心地祝福他。在不久的將來,他就可以為我們大家帶來更大的利益。」

 

“Since I was coming to Chiang Mai I wanted Ãcariya Mun to accompany me, and he readily agreed. Although he did not specifically mention this to me, he probably agreed to come here because he knows Chiang Mai abounds in mountains and forests suitable for the spiritual life. Monks like Ãcariya Mun are extremely hard to find. Even though I am his senior, I wholly revere the Dhamma within him – and yet, he is still so humble and gracious towards me that I sometimes feel embarrassed. He has intended to stay here for only a short while before going off in search of seclusion. I must allow my friend to follow his inclinations as I dare not contradict them, for it is rare indeed to find such a monk. With his intentions being solely focused on Dhamma, we should wish him the best as he strives to improve himself. He can then be of greater benefit to us all in the near future.

 

「你們若有禪修上的問題,可以去請教他的意見,你們絕不會空手而回。但請不要向他請求護身符、咒語、或能避開危險的幸運符,因為這些都已遠離了修行。因為這樣做只是在騷擾他而已。別說我沒警告,如果你們這樣做將會受到嚴厲斥責。」

「阿姜曼不是那種世俗的比丘。他不造作、並真誠地教導大家辨別對與錯、好與壞、善與惡。他的教導絕不會偏離佛法的正道。他對『法』的了知與實修絕不偏離世尊的教導,現今沒有其他人像他一樣在討論正法時能帶給我這麼多精妙的觀念,這是我親身的經歷。我不曾對他說過我心中對他懷有極大的敬意。不管如何,他或許已由他心通的能力知道我對他的敬意了。」

“Those of you who have problems with your meditation practice, please go to him and seek his advice. You certainly won’t be disappointed. But please don’t ask him for powerful amulets, magic spells, or lucky charms to ward off danger, for they are all outside the way of practice. You will just make yourself a nuisance to him for no good reason. You may well receive a reprimand – don’t say I never warned you!

Ãcariya Mun is not that kind of monk. He is a genuine monk, sincerely teaching people to know the difference between right and wrong, good and bad, virtue and evil. His teaching never deviates from the path of Dhamma. His way of practice and knowledge of Dhamma are true to the teachings of the Lord Buddha. No one else nowadays can convey such incredible ideas as he has presented me from our discussions on Dhamma. That has been my experience. I hold an immense respect for him in my heart, but, I have never told him this. Nevertheless, he may already know of it from his powers of intuition.

 

「阿姜曼真的是一個值得尊敬的比丘,毫無疑問也具有世間無與倫比的戒德。他從未宣稱自己的果位,雖然與他私下討論佛法的過程中我已確知他具有這資格。從他的言行中可明顯地得知,他已堅定地證得阿那含果位。雖然他從未明說,但我確知是三果。因為他對我講授的法,正符合經典中對阿那含果位的敘述。

他對我只顯示出忠誠與尊敬,而我從未看過他表現出驕慢或頑固。他以如此的謙遜處事,我不禁打從心中深深地景仰他。」

就在阿姜曼說法結束並走回他的小屋後,Chao Khun Upãli長老對在家居士、沙彌、與比丘說出以上的盛讚。

後來,在場的比丘把這些內容告訴了阿姜曼。而阿姜曼後來在一個適當的時機,再把這些經過告訴了他的弟子。「muttodaya」的意思是「解脫的心」。在阿姜曼火葬時介紹生平略事的小冊子會特別提到「muttodaya」,就是因為Chao Khun Upãli長老當時在清邁盛讚他的崇高美德。這個名字不會被遺忘,且會一直口耳相傳給未來的後世。

 

根據在烏隆他尼府Wat Bodhisomphon寺的Chao Khun Dhammachedi尊者所述,阿姜曼於1929~1940年間都駐留在清邁修行,後來他遊行至烏隆他尼府,有關他在烏隆他尼府的事情會在後面交代。

 

Wat Chedi Luang寺住一陣子後,阿姜曼向Chao Khun Upãli長老致謝並辭別,準備前往北部遊行並尋找適合獨自修行的荒野。Chao Khun Upãli長老欣然地同意,於是阿姜曼離開清邁並開始另一段的遊行。他長久以來一直期待一個他所需要的獨自修行的機會,這完美的時機終於出現了。在長久教導他人之後,這是他多年來首次有獨自修行的時間。一開始,他在Chiang DaoMae Rim區遊行,在那堛漱s區森林裡度過了雨季與乾季。

“Ãcariya Mun is a monk truly worthy of the highest respect, and is unquestionably ‘an incomparable field of merit for the world’. He himself never makes claims of noble attainments, though they are apparent to me when we discuss Dhamma in private. I am wholly convinced that he is firmly established in the third level of the Noble Dhamma. It is obvious from the way he expresses himself. Although he has never made statements of his specific level of attainment, I know for certain what it is: for the knowledge of Dhamma he has conveyed to me is absolutely consistent with that level as described in the Buddhist texts. He has shown me nothing but loyalty and respect, and I have never known him to be in any way stubborn or disdainful. He conducts himself with such humility that I cannot help but admire him from the bottom of my heart.” These were the words of praise that Chao Khun Upãli addressed to the lay followers, monks, and novices after Ãcariya Mun gave his Dhamma talk and returned to his hut. Afterwards, monks who were present reported this speech to Ãcariya Mun, who later recounted the story to his disciples when a good opportunity arose. The term muttodaya means “a heart released”. Its mention in the short biographical sketch distributed at Ãcariya Mun’s cremation stems from that occasion in Chiang Mai when Chao Khun Upãli praised his noble virtues. The name stuck and was then passed down to future generations by word of mouth. According to Chao Khun Dhammachedi of Wat Bodhisomphon monastery in Udon Thani, Ãcariya Mun remained practicing in Chiang Mai from 1929 to 1940 when he left for the province of Udon Thani. More will be written later concerning his stay in Udon Thani. HAVING LIVED AT Wat Chedi Luang monastery for some time, Ãcariya Mun paid his respects to Chao Khun Upãli and took leave to wander in search of solitude in the remote wilderness areas of the North. Chao Khun Upãli readily gave his permission; and so Ãcariya Mun departed alone from Chiang Mai, beginning another journey. He had eagerly awaited the ideal seclusion he needed for a long time, and the perfect opportunity finally arose. Having been long involved in teaching others, it was the first time in many years that he had time alone. Initially, he wandered through the Mae Rim district in Chiang Dao, staying in the forested mountains there throughout the dry and rainy seasons.

 

他先前的努力已到達決定性的最後關鍵。他激勵自己不論發生什麼事,都要認真地精進並達成最後的目標,不允許任何事物再來干擾他了!對於之前是否盡了全力去慈悲教導弟子這件事,他沒有一絲疑惑。教導的成果已在他的一些弟子中展現出來,而現在該是慈悲地對待自己的時候了,該是訓練並提升自己超越那些仍隱藏在心中的結缚的時候了。

His efforts had reached the crucial, final stage. He exhorted himself to strive earnestly to reach the final goal, whatever happened – live or die. Nothing whatsoever would be allowed to interfere. Out of compassion he had taught his fellow monks to the best of his ability – of this he had no doubt. The results of his guidance had already begun to show in some of his disciples. Now it was time to have compassion for himself, to educate and lift himself above and beyond those obscuring inner factors which still needed to be overcome.

 

有些人的生活被社會義務與責任所羈絆住,這樣的生活充滿著焦躁不安與喘不過氣的壓力,絕對沒有時間能好好獨處。我們必須承認這種生活是一種不間斷的掙扎,卻又必需忍受!當然若有足夠的正念與智慧,或許可避開一些負擔並減輕壓力,使他不被生活所完全壓垮。(在一般社會生活)禪修的機會不多,很可能也只得到極少的禪修成果,與所經歷的失望與困難不成比率。

The life of someone with social obligations and responsibilities is a life of distraction and of almost unbearable stress, never allowing adequate time for being alone. One must admit that this kind of life is a perpetual struggle to be endured, even though a person may have enough mindfulness and wisdom to avoid this burden somewhat and alleviate the stress so that it doesn’t overwhelm him. The opportunities to practice meditation are limited; the results are likely to be minimal and not worth all the disappointments and difficulties.

 

這次到荒野獨自遊行,是獨自生活與脫離所有糾纏的好機會。一位旨在切斷心中仍殘留的內、外結缚的人,正該在偏遠的原始森林中生活與修行。他可拋下所有還殘留的掛念。這些掛念或許會結果成為「未來有」,而這正是各種苦的根源。而這些苦果的甦醒與萌芽,可能會導致無止盡的受苦!原始森林的環境正適合一個不屈不撓、精進不已的人,集中注意力在存有的基本原因之上,並在心中快速地斬斷它們。這些存有的基本原因是心中的欺騙大師(譯按:十二因緣),總是使我們誤入歧途。

當還未抵達涅槃的彼岸時,捲入其他人的事務是不會有什麼利益的,那就有如在一艘快要下沉的船上再增加負重,哪裡也去不了!當夢寐以求的聖潔生活近在眼前時,阿姜曼對他人的慈悲心消退,取而代之的是偏向利己的動機。他不再考慮別人的受苦,他的決意堅決地只聚集在聖潔的國度之上。

This solitary excursion into the untamed wilderness was an ideal opportunity for him to disengage and live alone, aloof from all entanglements. Wild, remote forests are just the right kinds of places to live and practice for someone aiming to sever all residual attachments, both internal and external, from his heart. He can discard all the remaining concerns that might form the seeds of future existence – the source of all forms of dukkha that brings menace in its wake and causes endless suffering. Remote forests are the right environment in which a persistent and diligent person can zero in on the fundamental causes of existence–the great internal masters of deception leading us astray–and excise them quickly from his heart. While one is still far from reaching the shores of Nibbãna, little benefit can be gained from involvement in other people’s affairs; for that is comparable to overloading a barge that is ready to sink even before it starts going. When the coveted goal of the holy life seemed within reach, Ãcariya Mun’s compassionate concern for others dropped away, replaced by motivations of a more personal nature. He was no longer considering the suffering of others. His resolve was focused firmly on the realm of purity and he was concerned, lest he not reach it this time. Thus he reflected:

 

他擔心這次不能抵達涅槃,因此他反思著:「現在我必須擔心與慈悲自己了。身為Tathãgata尊者的弟子,我的精進修行終於可以趕上他崇高的戒德與不動搖的堅忍了。我是否完全確定自己已到能越過阿那含果並抵達擺脫所有焦慮與痛苦的涅槃?如果已到了這地步,一個要越過這世界的人該使用什麼方法?世尊發現了這條道路並接著教導我們「法」。這是什麼樣的教法呢?他可曾教導我們在了解一些佛法之後就可以忘記我們的目的並開始擔心這又擔心那嗎?」

“Now I must worry about myself – pity myself – so that as a diligent disciple of the Tathãgata, I can live up to his exalted virtue of unwavering perseverance. Am I fully aware that I have come here striving to cross beyond the world of saÿsãra and attain the goal of Nibbãna – the freedom from all anxiety and dukkha? If so, what methods should be used by someone attempting to cross beyond the conventional world? The Lord Buddha first led the way and then taught us the Dhamma – what kind of guidance did he give? Did he teach us to forget our purpose and start worrying about this and that as soon as we have gained a modest understanding of Dhamma?

 

「世尊在一開始時就公開地宣稱,他所教授的法在一些阿羅漢的幫助之下,可以正確無誤地傳遞到各處。但我仍未到阿羅漢果,所以目前我必須視自己的進展為首要任務。當我所作皆辦時,那時必能自然而然地利益他人。這樣的想法有益於一個態度謹慎並不願浪費時間的修行人。我必須對此深思,並從中得到啟發。」

“In the beginning, the Lord Buddha publicly proclaimed the sãsana with the help of a small number of Arahants, getting his message rapidly spread far and wide – most properly so. But I am not in the same exalted position, so I must view my own development as paramount right now. When I have perfected myself, then benefits to others will inevitably follow. This view befits one who is circumspect and reluctant to waste time. I must reflect on this carefully, so I can learn a lesson from it.

 

「我於無明與法的戰鬥中努力獲得勝利,讓心得到自由。到目前為止,心仍會在這兩個極端游移,但我的目標是使佛法堅定地成為心的唯一主人。如果不夠堅持與明辨,心會從我的掌握中溜走並受到無明卑劣的影響;貪嗔癡將使心一直陷在永無止境的出生與失望的循環。但如果我能堅持並讓智慧銳利,心就能受控制並成為我證果的無上利器。」

“Right now, I am striving for victory in a battle between the kilesas and magga, the way of Dhamma, in order to win freedom for the citta. Until now its loyalties have been divided between these two rivals, but I aim to make Dhamma its undisputed master. If my persistence slackens and my powers of discernment are inadequate, the citta will slip from my grasp and fall under the ignoble influence of the kilesas; and they will ensure that the citta keeps turning in a never-ending cycle of birth and despair. But if I can keep up my persistence and keep my wisdom sharp, the citta will come under my control and be my own priceless treasure for the taking.

 

「將我的生命推上火線與貪嗔癡展開殊死戰的時候已經到了。如果輸了,就讓我在戰鬥中死去。我不允許自己在混亂中撤退,讓貪嗔痴恥笑我,這會是一個長久的恥辱!如果勝利,我會得到永恆徹底的自由。所以現在我只有這一條路可走,為了這場勝利,我必須以我盡全力拼死一戰,沒有其他的選擇!」

“The time has come for me to put my life on the line and engage the kilesas in a fierce all out assault, showing no hesitation or weakness. If I lose, then let me die while battling it out. I will not allow myself to retreat in disarray so that the kilesas can ridicule me – that will be a lasting disgrace. If I am victorious, I shall remain perfectly free for all eternity. So now, there is only one path for me to take: I must fight to the death with all my might for the sake of this victory. There is no other choice.”

 

這就是阿姜曼用來鼓舞自己實現他的目標的訓誡。

透露出他將為了證得涅盤而日夜堅決地修行,無論是站立,行走,坐著、或躺下時都精進修行。除了睡眠以外,他全部的時間都致力於勤奮修行。定與慧包圍了所有外在感覺與內在思維的過程,每一件事都認真地觀察,不允許有任何部分疏漏。到了這個層次,不論身體的動作為何,正念與智慧都一直和諧地運作,就像一個不停旋轉的法輪。

 

This is the kind of exhortation that Ãcariya Mun used to embolden himself for the impending realization of the goal he had set for himself. It reflected his uncompromising decision to accept the obligation of striving for Nibbãna steadfastly both day and night – whether standing, walking, sitting, or lying down. Except when he rested to sleep, his time was wholly devoted to diligent effort. His mindfulness and wisdom circled around all external sensations and all internal thought processes, meticulously investigating everything without leaving any aspect unexplored. At this level of practice, mindfulness and wisdom act in unison like a Wheel of Dhamma, turning continuously in motion, irrespective of the body’s action.

當阿姜曼後來描述他這段期間千辛萬苦的努力,他的聽眾全都屏住呼吸一動也不動地坐著,為他的艱辛肅然起敬。這就好像阿姜曼為他們打開了涅槃的大門,讓從未經歷過涅盤的他們能一窺其堂奧。事實上,那時的阿姜曼正處於加倍精進以實現涅槃的過程。

雖然只是他發展過程中的一個階段,它仍深深地感動了那些從未聽過這樣事情的人,他們也總是因為他驚人的成就而深深著迷。
Later, when Ãcariya Mun described his tremendous efforts during that time, his audience was so awe-struck by his Dhamma exploits that they sat motionless with bated breath. It was as though Ãcariya Mun had opened the door to Nibbãna, allowing them a glimpse inside, without their having ever experienced Nibbãna before. In truth, Ãcariya Mun was then in the process of accelerating his efforts toward the realization of Nibbãna. Although only a stage in the course of his development, it nevertheless moved those who had never before heard of such a thing, and they were always carried away by the awesome power of his achievement.
阿姜曼說,他的心早已證得三果—阿那含果。但因為他一直身負訓練弟子的責任,沒有足夠的時間能如他所願地加速修行。只有當他有機會去清邁時,他才能極大地精進並實現他的目標。 ÃCARIYA MUN SAID that his citta had long attained the third ariya level of Anãgãmï; but, because of his continual obligations to his followers, he had no time to speed up his efforts as he wished. Only when he had the opportunity to go to Chiang Mai was he able to maximize his practice and accomplish his objective.

清邁的環境有助於修行,並且他的心已有了充分的準備。在身體方面,他體能健壯,適合從事各項活動。而他熱切的期望則像火熱的太陽,不間斷地期望能以最短的時間到達苦滅的彼岸。他把內心的貪嗔痴與法之間的拉扯比喻為:一個全速奔跑的獵犬已將牠的獵物逼至角落,而獵物被獵犬的爪牙撕成碎片只是遲早的事。不可能有別的結果,因為心只瞄準了mahãsatimahãpaññã即無上的「定」與「慧」它們在任何時刻都一直在作用,就算毫無警覺時也一樣有效。到了這個程度,「定」與「慧」已經完整,會自動地處理一個人內在生起的任何事。只要了解了這些生起的因緣與本質,就能輕鬆地讓它們自然的發展。那時就不用再像剛開始修行那樣,需要給予命令與指示。當已習慣性的備妥定與智慧,就不再需要一邊擔心正念會一下子遺失,一邊還要考慮進行的方向並決定要練習這或那。「因與果」已融入定與慧的自然狀態,所以不用再向內尋找理由與技巧去激勵它們的運作。除了睡眠外,整天的活動都受制於定與慧,猶如泉水整年穩定地從地面湧出,定與慧也不止息地運作。

Chiang Mai’s environment was conducive and his citta was well prepared. Physically, he was in excellent shape, fit to exert himself in every activity. His fervent hope was like the radiant sun, streaming forth continuously to reach the shore free of dukkha in the shortest possible time. He compared his inner struggle between Dhamma and the kilesas to a hunting dog, which, at full run, corners its prey; and it is only a matter of time before the prey is torn to shreds in the jaws of the chasing hound. There could be no other ending, for the citta was armed with mahãsati and mahãpaññã – supreme-mindfulness and supreme-wisdom. They never lapse for a single moment, even when one has no intent to be vigilant. At this level, mindfulness and wisdom are fully present, reacting automatically to all matters arising within oneself. As soon as their cause is known and their true nature is clearly understood, one simply lets go of them. It is not necessary then to be in command, giving orders, as is the case in the initial stages of practice. When equipped with habitual mindfulness and wisdom, there is no need for specific directions and calculated decisions to practice this or to investigate that, while having to simultaneously guard against lapses in attention. “Reason and result” are integrated into the nature of automatic mindfulness and automatic wisdom; so, it is unnecessary to search on one’s own for reasons and skillful methods to encourage their operation. With the exception of sleep, all daily activities are the working arenas for this level of mahãsati and mahãpaññã. Just like spring water that flows steadily out of the ground all year round, they work ceaselessly.

 

思想的過程是這一階段探索的重點,目的是找出思想的真正源頭。五蘊中的後四項-受、想、行、識,正適合高階的定與慧去探索。至於五蘊中的色蘊,當證得中等程度的智慧之後就不會再對它疑惑了。這中等程度的智慧是為了證悟阿那含果所採取的必要措施。必需聚焦在這身體之上,每個細節都一絲不漏地觀察探究,直到對身體所有的疑惑與關愛都永遠的消失。 The thinking process is taken as the focal point of the investigation, in order to find the true source of these thoughts. The four nãma khandhas – vedanã, saññã, sankhãra, and viññãõa – are the appropriate battleground for this superior degree of mindfulness and wisdom. As for the rýpa khandha – the physical body – it ceased to be a problem when one achieved the intermediate level of wisdom. This form of wisdom performs the tasks necessary for realizing the Anãgãmï stage of the Nobel Path. To attain this exalted level, one must focus on the physical body, investigating it scrupulously in every detail until all misunderstandings and concerns about the body are forever banished.
當到了奮鬥的最後階段(向阿羅漢果),絕對不能缺少對四蘊-受、想、行、識的探索。如此才能對所有現象的出現、短暫的存在、消失,得到深刻與清晰的證悟。這三方面的證悟必能導致無我的真正體驗。這意味著將所有現象視為無自性:無所謂的男與女,,也無所謂的人、我。總而言之,在任何的心理過程中,都沒有「我」這個實體,或任何其它相似的東西。為了完整地瞭解四蘊的真實本質,必需發現它們運作的基本原則,這需要智慧深刻並清楚地了知。只是預測結果或推測事物的本質是不夠的,但大多數的人卻天性如此,人們只是偏好臆測而已。 When one comes to the final stage – the path to Arahantship, it is absolutely essential to investigate the nãma khandhas so that one gains a deep and clear understanding about how all phenomena arise, briefly exist, and then vanish. These three aspects of the investigation converge in the truth of anattã. This means examining all phenomena as being empty of a permanent self: empty of being a man or woman, empty of being me or them. No self-entity – whatsoever – exists anywhere within mental phenomena.2 To comprehend the true nature of the nãma khandhas, one must discover the fundamental principles underlying them and understand them deeply and clearly with wisdom. It’s not enough that we anticipate results or speculate about their nature, as is the common tendency of most people – people who just prefer to do guesswork.
從學習所獲得理論上的瞭解,不同於由智慧所獲得的證悟,就像天與地的差別。靠著記憶所獲得的知識來了解事物的人,都非常執著自己的想法,並總是自以為聰明。事實上,他們完全被騙了!因此,他們變得過於自大,而不願接受任何人的幫助與建議。 A theoretical understanding, acquired from learning, differs from a genuine understanding based on wisdom as the earth differs from the sky. People whose understanding is founded upon knowledge gained through memorization are very preoccupied with their own ideas, always assuming that they are highly intelligent. In truth, they are completely deluded. Consequently, they become overly conceited and are reluctant to accept help and advice from anyone.
若有一群學者討論佛法,這種自大的傾向就會非常明顯。每一位學者都不斷地提倡自己精妙的理論,這些會議通常在「自大」這種常見的態度下,最後只會淪為口頭爭吵。每一個人,不論年齡、種族、性別、種性,都會忘記身為「文明人」應當遵守的禮儀。 This arrogant tendency is quite apparent when a group of scholars discusses Dhamma, each one constantly trying to champion his own intellectual theories. These meetings usually degenerate into verbal sparring matches, spurred on by this common attitude of self-importance, until everyone – regardless of age, race, gender, or clan – forgets to observe the proper etiquette expected of such ‘civilized’ people.
根基於智慧的證悟,會快速地剷除所有那些會顯現出自大的臆測。智慧已準備好搜尋並揭露這些錯誤觀點,穿透所有的根基,直到貪嗔癡的大廈轟然倒塌。沒有一個不善根能夠抵擋最高層次的定與慧的穿透。 Understanding, based on wisdom, is ready to uproot all types of speculative views that continually manifest our conceit. Wisdom is prepared to ferret out and expose these erroneous views, penetrating every niche until the whole edifice of these kilesas comes crashing down. There is not one kilesa that can successfully withstand the penetration of the highest degree of mindfulness and wisdom.
在佛法中,定與慧是最重要的武器。從來沒有任何貪嗔癡能強悍地打敗它們。世尊正是因為「定」與「慧」而成為「無上調御士」。他的學生也因為「定」與「慧」而成為阿羅漢。由於「定」與「慧」,他們才能夠洞察事物的本質。他們不是靠著讀經、推論、或是臆測來剷除貪嗔癡。在禪修剛開始時,由記誦而得到的概念,可以用來草繪正道的邊界。但是,我們必須十分謹慎,以免這種推論產生妄念,偽裝成真實的道路。 In the Dhamma’s arsenal, mindfulness and wisdom are the foremost weapons. Never have the kilesas been intrepid enough to defeat them. The Lord Buddha became the Supreme Teacher because of mindfulness and wisdom. His disciples became Arahants because of mindfulness and wisdom. Because of mindfulness and wisdom, they were able to see with insight into the true nature of things. They didn’t uproot their kilesas by using learning, supposition, or mere guesswork. In the initial stages of practice, concepts recalled from memory can be used to delineate the boundaries of the way forward; but, one must exercise great caution lest this kind of conjecture causes delusion appearing in the guise of genuine truth.

當世尊與阿羅漢弟子們向世界宣稱佛法是真理時,他們就是在宣稱智慧,那種能夠使我們看到一切事物的真實本質!身為禪修者的我們必須非常小心,那戲論大師是否悄悄走來,並在應該運用智慧之處耍起了把戲。如果我們不夠小心,我們會誤把推論認為是真正的理解,結果連一個貪嗔癡都無法從心中消除!或許這就是為何我們已學過各種的救贖方法,卻仍無法救助自己的原因。而這正是佛陀對卡拉瑪人的教導:「不要相信推論或臆測,不可因為是古老的傳統、或因為是出至於可靠老師的教導就信以為真。該相信的是那些以智慧在自身就能發現的真理原則。這就是最真實不虛的知識。」佛陀與阿羅漢們的果位不需要靠任何人的認證,因為每一位正確修行佛陀教法的人都具備著正法,這可由法的特質,「世尊之法為善說、現見、不時來、見、引導、智者自知。」而得知

When the Lord Buddha and his Arahant disciples proclaimed the Truth of his teaching to the world, they were proclaiming the way of wisdom – the way that brings us to see the true nature of all phenomena. We practitioners of meditation must be extremely careful that the master of speculation doesn’t sneak in and conjure up his tricks in place of wisdom. If we aren’t, we will be led to mistake mere concepts for true understanding, without ever removing a single kilesa from our hearts. We may find ourselves inundated with knowledge about salvation, yet unable to save ourselves. This is exactly what the Lord Buddha meant when he advised the people of Kãlãma not to believe in speculation or conjecture, and not to believe teachings handed down from the past or teachers who are considered to be reliable; but to believe that the principles of truth can be discovered within themselves – by the wisdom within themselves. This is the surest kind of knowledge there is. The Lord Buddha and his Arahant disciples didn’t need anyone to validate the authenticity of their attainment, for sandiååhiko is there within everyone who practices the Buddha’s teaching in the right way.
阿姜曼說當他到最後的階段時,他專注一境,渾然不覺時間的流逝。他忘記了日子,忘了睡覺,也忘了身體有多累,毫無恐懼並堅定不移,他的心不斷地對抗各式各樣的貪嗔癡,準備把它們從根切除。從他離開清邁的Wat Chedi Luang寺之後,他不允許有任何一天空過。沒多久,他抵達徹底證悟的關鍵時刻了。 Ãcariya Mun said that when he came to this last level of advanced practice, he became so intrigued with it that he lost all sense of time. He completely forgot the time of day, forgot to sleep, and then forgot how tired he was. Fearless and unshakable, his citta was constantly in position to oppose every type of kilesa, ready to excise them by their roots. From the time he left Wat Chedi Luang in Chiang Mai, he did not allow a single day to pass in vain. And before long, he reached the point of ultimate understanding.
在他開始獨自遊行的那一刻起,他的心就像是一匹訓練精良並且勇於冒險犯難的駿馬。它希望衝向高空、在空中翱翔、再潛入地下,然後再一次地直衝高空。它迫不及待地想體驗這世界上數不清的各種現象。他感覺到心在一瞬間就可掘出並移除所有的貪嗔癡。他的定與慧長期以來一直被社會責任所包圍,因而限制了它們的冒險性質。它們無法在適合的領域自由活動,而這正是阿姜曼長期以來想要徹底觀察並分析的領域。現在他的波羅蜜成熟了,使他有機會離開與消失,定與慧終於有機會施展它們高超的實力,去徹底探索三界的存有(譯按:欲界、色界、無色界) At the moment he set off alone, his citta began to express the dynamic characteristics of a daring thoroughbred stallion. It wanted to soar high and glide through the air, dive underground and then shoot up into the sky again. It felt inclined to venture out to experience the many countless variety of phenomena in the universe. He felt as if his citta was about to dig up and remove all of the kilesas in a single instant. The adventurous nature of his mindfulness and wisdom had long been hemmed in by social obligations. They were unable to move freely about in their preferred domain – the observation and analysis of just those things Ãcariya Mun had wanted to know about for such a long time. Now he was blessed – blessed with the opportunity of leaping away and vanishing, finally able to give mindfulness and wisdom the chance to display their considerable prowess as they explored throughout the three worlds of existence.

阿姜曼內外徹底地觀照,他的定與慧一直持續不斷地進出、上下解析自己的每一處,然後捨棄自己,就好像用盡了所有的力氣將每一種虛妄予以分割、砍斷、並磨成粉末。那種感覺彷彿就像是身處在汪洋中的大魚,無拘無束、自由自在的在海中快樂地遊來游去。他回顧自己的整個過去,只看到潛藏的黑暗阻滯歲月,充滿著各種危險、且無法避免的後果。一想到去尋找方法解救自己,他的心就跳得很快。展望未來,他看到在他的面前只有一處雄偉、空曠、一望無際、璀璨亮麗的光,而且完全是一種非常人所能理解,且難以言喻的光明。到了這般的程度,我發現很難為讀者們的利益再進一步解釋。我真的很遺憾我無法將阿姜曼所說過能激勵人心的話都做適當的處理。

Ãcariya Mun investigated thoroughly, internally and externally. His mindfulness and wisdom penetrated all around – constantly moving in and out, up and down – all the while resolving issues, detaching himself, and then letting go as he cut, slashed, and pulverized every manner of falsehood with all the strength he could muster. Feeling unbound as a giant fish swimming happily in the ocean, he looked back on his entire past and saw only dark obstructive times lurking there, fraught with all kinds of dangerous, inevitable consequences. His heart beat faster at the prospect of finding a way to save himself. Looking to the future, he saw before him only a majestic, empty expanse of brilliant illumination – a view that completely surpasses any conventional understanding and is utterly beyond all description. So much so, that I find it difficult to elaborate any further for the benefit of the reader. I sincerely regret that I am unable to do justice to all the inspiring things Ãcariya Mun said.
阿姜曼那一晚一直禪坐到深夜,沒過多久便穩定地建立起無上的定與慧。定與慧就像是一個法輪一樣和諧一致地繞著心以及與心有關的一切,不停地運轉。他一直住在山底下,那裡是一處被廣大又平坦的石地所覆蓋的區域。當他坐在該區唯一的一棵大樹底下時,四周空曠無人。這棵樹在白天時有濃密的樹蔭,所以他有時會在樹蔭底下禪坐。

Ãcariya Mun sat in meditation late that night, not too long after supreme-mindfulness and supreme-wisdom had reached the peak of their performance. Like a Wheel of Dhamma, they moved in unison as they rotated non-stop around the citta and everything related to it. He was residing at the base of a mountain, in a broad, open area covered with enormous flat rocks. Clear, open space surrounded him as he sat at the foot of a solitary tree – the only tree in that entire area. This tree had abundant cool shade during the day, so he sometimes went to meditate under it.

 

我很抱歉我記不得那是哪一種樹,以及它正確的所在。當阿姜曼說到這一段驚人的往事時,我整個人已被他的大成就所淹沒,以致記不住相關的細節,譬如說阿姜曼那時是住在什麼區或什麼鎮待過,或是山脈的名稱。聆聽著他偉大的成就,我不禁想到自己,人生難得今已得,難道我應該辜負生而為人的好機緣嗎?我是否也有足夠的波羅蜜,有朝一日也能親證最高的法呢?如此思惟著,我忘了其他的事物。我自己也沒想到,有一天,我會著手撰寫他的傳記。 I regret that I cannot recall what type of tree it was, or its exact location. As Ãcariya Mun described this amazing event, I was so thoroughly overwhelmed by the magnitude of his achievement that I failed to remember any of the pertinent details – what district and township he Biography of âcariya Mun 156 was in, or even the name of the mountain range. Hearing him talk of his great victory, I couldn’t help thinking about myself. Was I going to simply waste my birth as a human being, carelessly throwing away the wonderful opportunity it gave me? Did I have enough spiritual potential to one day succeed in realizing that same Supreme Dhamma? Reflecting in this manner, I forgot everything else. I had no idea that, someday, I would be writing his biography.
黃昏時分,阿姜曼開始經行,同時專注在無始之上,因為它是這種層次的禪修最適合相應的業處。從產生緣起的根本無明開始,他對這個主題變得非常的熱衷,以致於他只觀照在這一點之上,而捨棄了其它的部分。到了九點,當他坐下來的時候,他的心全都專注在詳查無明之上,並開始徹底地從無明順向觀察十二因緣,觀察每一個因緣彼此間相互的關係,然後再逆向返回觀至無明。就這樣冥想,他前前後後、週而復始,深入心的深處-那堨翱O造成生、死、其他煩惱的主要原因「無明」所聚合之處。

At dusk Ãcariya Mun began walking meditation, focusing on paåiccasamuppãda, as the theme of primary relevance to this level of contemplation. 6 Starting with avijjã paccaya sankhãra, he became so intrigued by the subject of ‘dependent origination’ that he was soon investigating it to the exclusion of all else. By the time he sat down at about nine o’clock, his mind was concentrated solely on scrutinizing avijjã, examining each of the interdependent conditions through to the logical conclusion, then reversing the order to arrive back at avijjã. Contemplating thus, he deliberated back and forth, over and over – inside the citta – the focal point where birth, death, and kilesas converge with the principal cause – avijjã.

 

那一夜,他靜坐到很晚,而關鍵性的時刻業已來到。最後開戰了:他以最鋒利的武器,無上的定與慧,去攻打「無明」敵軍。但這敵人卻善於擊退定與慧的攻擊,使它的對手潰不成軍。自古以來,大家都不敢去挑戰它的威勢,並縱容無明享有至高且不容挑戰的權力,去掌控所有眾生的生與死。但就在當晚午夜三點,阿姜曼積極展開他最後、傾全力的一擊,結果,魔王的威勢徹底地遭到瓦解,掌控生死的威權也全被推翻。於由突然間的癱瘓及措手不及,魔王無法再維持牠的統治威權。就在此時此刻,無明已徹底的消滅了。

Seated in meditation late that night, the crucial moment had arrived. The battle lines were drawn: supreme-mindfulness and supreme-wisdom – the razor sharp weapons – against avijjã, an enemy especially adroit at repulsing their advances then counterattacking, leaving its opponents in total disarray. Since time immemorial no one has dared to challenge its might, allowing avijjã to reign supreme and unopposed over the ‘kingdom of birth and death’ inside the hearts of all living beings. But at three a.m. that night when Ãcariya Mun launched his final, all out assault, the result was the total destruction of the king’s mighty throne and the complete overthrow of his reign in the kingdom of birth and death. Suddenly impotent and deprived of room to maneuver, the king could not maintain his sovereignty. At that moment avijjã perished, victim to a lightning strike of magnificent brilliance.

 

阿姜曼敘述了這決定性的一刻是如何伴隨一股震顫而出現,並震撼了全宇宙。遍佈各處的天界的有情立即對他至高的成就投以敬意,歡呼讚嘆聲迴盪在天地之間,大家都喊道:「又一個釋迦牟尼的弟子出現在世間了!」

為他的成就作了見證,並在一番狂喜之後,大家都急於向他道賀。然而,人類對於剛剛才發生的這麼重大的事件卻渾然不覺,世人都沈溺在世俗的慾樂中,他們對於就在片刻之前,一位人類的心中的最高的法已甦醒這件事根本毫不在意。

Ãcariya Mun described how that fateful moment was accompanied by a tremor that appeared to shake the entire universe. Celestial beings throughout this vast expanse immediately paid tribute to his supreme accomplishment, roaring an exclamation of approval that reverberated across the sentient universe, and proclaimed the appearance of another disciple of the Tathãgata in the world. Overjoyed to have witnessed this A Heart Released 157 event, they were eager to offer their congratulations. Human beings, however, were unaware of the momentous event that had just taken place. Occupied with worldly pleasures, they were too oblivious to care that, only a moment before, the Supreme Dhamma had arisen in the heart of a fellow human being.
當如此神聖的一刻過去以後,留下的是涅槃【譯按:visuddhidhamma is “Dhamma of Absolute Purity”,即梵行已立,解脫之意。】。這純淨的法,就是心的真實、自然的狀態,遍布在阿姜曼的整個身心,並向十方擴展其光明。這個經驗喚起了一種令人非常敬畏、驚嘆、難以言喻的感覺。他對世間慣有的憐憫及教導他人的興趣幾乎都消失了。他體認到最高的法對於人們而言實在太過深奧難解,因為這樣,他感到灰心,不想再去教人。他只想在世俗中獨自享受這崇高無上的法樂。 When the awesome moment passed, what remained was visuddhidhamma. 7 This pure Dhamma – the true, natural state of the citta – suffused Ãcariya Mun’s body and mind, and extended its light in all directions. The experience aroused an indescribable feeling of great awe and wonder. His customary compassion for the world virtually disappeared, and with it, his interest in teaching other people. He was convinced that this Supreme Dhamma was far too profound and overwhelming in its greatness for people to ever truly understand. So he became disheartened in this respect, feeling disinclined to teach others. He felt it was enough to simply enjoy this wonderful Dhamma alone while still living in the midst of the conventional world.
阿姜曼當晚仔細地沈思著世尊的功德,他觀想這位崇高無上的導師具有以下的功德:「正遍知一切的真理,並教導那些對他的教法有恭敬心的人,這些人也因此得以獲得解脫。顯然,在佛陀的教導之中沒有人的虛望與謊言。當晚剩餘的時間,他毫不厭倦地對佛陀至高無上的功德表達敬意。 Ãcariya Mun reflected at length that night on the beneficence of the Lord Buddha. This Supreme Teacher, having fully realized the Truth, taught people who were receptive to his message so that they too could attain genuine deliverance. It was obvious that not a single falsehood was concealed anywhere within the Buddha’s teaching. He spent the rest of that night tirelessly paying homage to the supreme virtues of the Lord Buddha.
阿姜曼一直慈悲為懷,他對於人類的心靈狀態仍抱著深深地同情。但他的心剛剛已經達到了相當非凡的光明與純淨,以致於他覺得很難去跟其他人解釋「法」的真實本質。就算他嘗試去教,有煩惱的凡夫也可能不會希望去證得這樣崇高的心智。甚至,就算聽到他用最精妙的詞語演說,他們還是會譏嫌誹謗他竟敢講一些正常人都不會去討論的東西。他相信不太可能會有足夠善根的人激起他的熱情去弘法,他可以在餘生都過著隱世獨居的生活。他已徹底證悟了他終其一生所追求的目標,就這一點來說他已經足夠了。他認為沒有必要再去背負著弘法的重責大任,因為這有可能最終會是一個善因不得善果的例子,也就是說:他的慈悲心對於那些輕蔑正法的人可能會帶來傷害的惡果。 Ãcariya Mun had always been compassionate – he was deeply sympathetic to the spiritual state of fellow human beings. But his citta had just attained a clarity that was so extraordinary in its brilliance and purity that he felt he could not possibly explain the true nature of this Dhamma to others. Even if he tried, ordinary people with kilesas could never hope to attain this exalted state of mind. More than that, hearing him speak in such superlatives, they could accuse him of insanity for daring to teach the world something that no good, sane person would ever discuss. He believed it unlikely that there would be enough sympathetic people to generate his enthusiasm for teaching. He was free to live a life of solitude for the remainder of his years. It was sufficient that he had fully realized his life-long ambition. He saw no reason to burden himself with difficult teaching responsibilities. It could end up being an example of good causes with bad effects: that is, his compassionate intentions could well turn into harmful results for contemptuous people.

上述就是阿姜曼在親證無上正法後一開始的想法,那時他仍需要將視野放得更寬廣。最後,他集中心念想著世尊闡釋修行正道時的導師角色。他回顧起自己的證果與所踏過的足跡),他瞭解到過去自己與大家都一樣也是一個凡夫),在證悟「法」的能力上跟其他的人並沒有什麼兩樣。當然,有利根的人比較容易見法。一開始由於他視野過於狹隘,所以他最初瞧不起像他這樣向心內探索的人是不公平的。

Such was Ãcariya Mun’s frame of mind shortly after attaining the Supreme Dhamma – a time when he had yet to focus on the wider picture. Eventually, his thoughts gathered on the Lord Buddha’s guiding role in revealing the correct path of practice. Reviewing his attainment of Dhamma and the path he took, he saw that he, too, was a human being in the world just like everyone else, and undistinguished from others by any special characteristic that would make him the only person capable of understanding this Dhamma. Certainly, others with strong spiritual tendencies were capable of this understanding. By failing to broaden his perspective, his initial outlook had tended to disparage the spiritual tendencies of his fellow human beings – which was unfair.

 

世尊並沒有只針對特定個人的利益而闡釋走向「道」、「果」、「涅槃」的修行之路。不論是對於當代或後世的眾生,祂的弘法都是一份世紀的大禮。因世尊的教導而達到「道」、「果」、「涅槃」的人迄今已不計其數。就這一點而言,阿姜曼的成就當然不是唯一的,雖然他當初忽略了其他人也可達到類似的成就)

The Lord Buddha did not reveal the path of practice leading to magga, phala and Nibbãna for the benefit of only one individual. This revelation was a gift for the whole world, both his contemporaries and succeeding generations. In total, the number of those who have reached magga, phala and Nibbãna, following the Buddha’s teaching, is enormous beyond reckoning. In this respect, Ãcariya Mun’s achievement was definitely not unique, though he initially overlooked the capacity of others for similar achievement.

 

仔細的從各個角度去回顧佛陀的教導,他發現它適合世界各地的人們,對於任何想要正確修行的人都很容易做到。這些想法讓他再度生起想要幫助他人的意願。如果眾生易於接受他的指導,他又重新燃起了教導別人的想法。對於弘法一事,為了尊敬法,做老師的有責任拒絕所有對法不恭敬或不感興趣的人。有些人在聽法時會不自主的發出噪音,他們對於聞法的機緣及法的尊貴,顯然無動於衷。他們對於自己身處的場合及應有的行為都不以為意,像這樣的人將「法」看成是相當廉價之物。他們對於「法」、僧團、比丘們都表現出一種很典型、很世俗的冷漠態度,就好像司空見慣一般,這種情形就不該說法。如果老師還繼續講下去就該受譴責,聽眾也得不到任何真正的功德利益。

Carefully reviewing all aspects of the Buddha’s teaching, he saw its relevance for people the world over, and its accessibility to anyone willing to practice correctly. These thoughts gave him a renewed desire to help others. Once again, he felt comfortable with the idea of teaching people who came to him for guidance, provided they were receptive to his instructions. For in teaching Dhamma, the teacher has an obligation to treat Dhamma with respect by refusing to instruct anyone who is disrespectful or indifferent to what is being taught. Some people can’t help making noise while listening to Dhamma: they are obviously apathetic to the value of the Dhamma and the opportunity they have for hearing it. They appear oblivious to where they are or how they are expected to behave at that time. Such people see Dhamma as something quite ordinary. They have adopted a typically worldly attitude of being thoroughly indifferent to Dhamma, to the monastery, and to the monks. They see the whole lot as just commonplace. Under such circumstances, it is unconscionable to teach Dhamma: the teacher is then censurable and the audience fails to gain any real benefit.

 

在阿姜曼證悟無上的法並開始弘法之前,他用盡全力嚴苛地奮鬥,差點就要死在森林及山區間。在經過像英雄般的努力之後,帶來尊貴的「法」,然後讓它就這樣消失在汪洋大海中,這種想法是難以想像的。曾幾何時發生過這樣的事?畢竟,比丘就是謹言慎行的代表。「法」是獨立而存,不與其他世俗的事物牽扯在一起,所以要特別注意何時及如何對大眾去宣說「法」。如果不注意說法的適當時機,結果極可能會帶來傷害。

Before he realized the Supreme Dhamma and then made it available to others, Ãcariya Mun nearly gave up his life in the forests and mountains as he struggled relentlessly with every ounce of strength. After such heroic effort, the notion of bringing this precious Dhamma and having it simply dissipate in the ocean was inconceivable. When has that ever happened? After all, a monk is the type of person who considers everything scrupulously before he acts. Dhamma exists in a class by itself, so special attention must be paid to when and how it is presented to a public audience. Should these considerations be neglected in the presentation of Dhamma, the outcome might well prove harmful.
傳法的目的是為了要幫助世上的眾生,有點像醫師希望病人康復而開藥方去治療疾病及舒緩疼痛。但如果人們自己不願意接受協助,那麼比丘又何須傷腦筋該怎麼教?如果他的心中有真的「法」,那麼他一定很樂於隱世獨居。不需要為了舒解這種來自非要教人的動力所造成的不舒服及壓力而刻意去找學生,反正這種動力也只是會增加不滿足感。若對於世尊過去熱切努力所證悟的「法」缺乏虔敬,像這樣的人,雖然自稱為老師,也不過是徒有虛名而已。

Dhamma is taught for the purpose of helping people in the world – much like a doctor, desiring the well-being of his patients, prescribes medications to cure sickness and relieve pain. But when people are unwilling to accept help, why should a monk worry about teaching them? If he really has true Dhamma in his heart, he is perfectly content to live in solitude. It’s unnecessary for him to seek students in order to alleviate the discomfort and stress caused by an irrepressible urge to teach others the way – an urge which merely adds to a person’s sense of discontent, anyway. Lacking sincerity in the Dhamma that the Lord Buddha strove so earnestly to realize, such a person, though he calls himself a teacher, is one only in name.

 

阿姜曼說過,他有全然的信心能夠在身心方面適應獨居,因為他的心已臻無上的寂滅,擁有了純正的「法」。「法」也意味著寂滅,一顆充滿著「法」的心,其寧靜可超越了一切。既然山林區有益於與「法」一起聖潔的生活,阿姜曼自然樂於住在山林間。他思考著傳法教人會是一種特殊的情形,他與「法」同住時,這會是他偶爾但非實際必要履行的義務,也是他最後一生重要的一件事。否則,他就不會享有如此自在的生活了。

Ãcariya Mun said he had complete confidence that he was mentally and physically attuned to living alone because his heart was supremely tranquil, possessing genuine Dhamma. Dhamma means tranquillity. A heart filled with Dhamma is a heart whose serenity transcends everything. Ãcariya Mun naturally preferred living in forested mountain areas since these places were conducive to dwelling sublimely with Dhamma.8 He considered teaching others to be a special situation. It was an obligation he performed occasionally and not an actual necessity as was living by Dhamma– an essential aspect of his life to the very end. Otherwise, he would not have enjoyed a convenient daily existence.

 

當我們擁有了「法」,領悟了「法」,並安住於「法」中,世間法便無法干擾他(譯按:世間八法,即:盈利與損失、聲譽與惡名,褒揚與非難、愉悅與痛苦),所以他也絕不會再去尋找「苦」。有「法」在的地方,就會有平靜與幸福。根據自然法則,「法」是安住在修行者的心裡,所以平靜與幸福也會在修行者的心中生起,而不會在別處生起 When we possess Dhamma, understand Dhamma, and abide in Dhamma, we are unperturbed by things in the world, and so do not go searching for dukkha. Where Dhamma abides, there is happiness and tranquility. According to natural principles, Dhamma abides in the hearts of those who practice it; so happiness and tranquility arise in the hearts of those practitioners. It cannot arise in any other place.

阿姜曼在傳法時總是非常的小心,他絕不會不看對象就亂傳法,因為法本身絕不是不分對象的)。他總是依循已建立好的法則以及佛經中所載的神聖傳統方法來修行,不會去盲修瞎練,也不會因此產生邪見,而正見則是逐漸生起。阿姜曼告誡修行的比丘應謹記傳法與戒律的份際,因為它們代表著佛陀與其所依循的修行方法,所以一定要避免不擇對象的傳法。他強調維持「道」與「果」的比丘即是一位維持傳法與戒律的比丘,一定是一個謙虛低調,且時時注意不令「身」、「口」、「意」偏離正道的人。這樣的修行,一定可以永遠獨當一面。

Ãcariya Mun was always extremely circumspect when teaching Dhamma. He never taught indiscriminately, for Dhamma itself is never indiscriminate. He never practiced Dhamma in a random fashion but always followed well-established principles, practicing within the confines of the Noble tradition recorded in the Buddhist scriptures. Understanding did not arise in him in a random fashion either – it arose in progressive stages following the principles of truth. Ãcariya Mun advised practicing monks to guard against being indiscriminate by always keeping the strictures of the Teaching and the Discipline in mind, since they represent the Buddha and the path of practice he followed. He stressed that the monk who maintains magga and phala – and maintains the Teaching and the Discipline – is one who is humble and unassuming, and always careful not to let his actions, his speech, or his thoughts go astray. Practicing thus, he will be able to stand on his own – indefinitely

當對大家說明傳法所可能引起的爭議後,阿姜曼又將注意力轉向「內明」的本質。他說當「法」在心中明亮的生起,也就是證悟的那一刻,完全難以想像。「法」的真實本質以完全無法預期的方式自我呈現,彷彿不可思議且無法事先探索一般。在那一刻,他覺得就好像置之死地而後重生一般,是一種獨特且不可思議的死亡及重生。這種轉變帶來了覺悟,而這覺悟的本質他以前從未經驗過,但卻又像是它早就存在那堙B一直不變。)直到那時,突然間,它變得清晰、莊嚴、且不可思議。就是因為這樣使得阿姜曼認為要教導他人瞭解無上的法是不可能的,因為它是如此的甚深難解。

Having addressed the issue of teaching Dhamma to others, Ãcariya Mun again turned his attention to the nature of his inner Dhamma. He said that the moment of realization, when Dhamma arises in all its glory within the citta, is a moment that’s completely unimaginable. Dhamma’s true nature reveals itself in a totally unexpected manner, as it is inconceivable and impossible to speculate about beforehand. At that moment, he felt as though he had died and been born again into a new life – a uniquely amazing death and rebirth. The quality of awareness, intrinsic to this transformation, was a state of knowing that he had never before experienced, even though it had always been there, unchanging. Suddenly, then, it became apparent – spectacular, and inconceivably amazing. It was this quintessential quality that caused Ãcariya Mun to consider – somewhat unconventionally – that it would not be possible to teach others this Dhamma because they would never be able to truly understand it.

 

從阿姜曼早期開始修行的那一段歲月,他就一直擁有積極的個性。這種與眾不同的個性在他最後證果的那一刻最明顯,對他而言也是最難以忘懷的,所以他後來會以此激勵啟發他的學生。一旦他的心徹底擺脫生死輪迴後,它就出現了三次的改革,圍繞著新生起的解脫心。當第一次的改革结束時,巴利語所謂的「lopo」-(全然的斷除)隨之生起,意即此刻的心已完成了斷除貪執的職責,包括了對所有殘餘的相對性(因緣、緣生)、世俗事實的貪執;第二次的改革結束時,巴利語所謂的「vimutti」-(全然的自在)隨之生起,意即此刻的心已臻徹底解脫的職責;第三次的改革結束時,巴利語所謂的「anãlayo(全然的捨離)隨之生起,意即此刻的心在所有成就方面都已臻全然無垢的職責。那時,「心」就是「法」,即「一心一法」,「心」與「法」的真正本質同義。不同於相對性(因緣、緣生)、世俗的事實,它是沒有二元性的。真正的解脫是單純的,它是絕對唯一的,沒有相對性(因緣、緣生)、世俗事實的任何軌跡。只能一次完全地體悟純然的「法」,因為無法更完美了。 Since his early days of practice, Ãcariya Mun always possessed a very dynamic character. That distinguishing characteristic was evident at the moment of his final attainment, which was so unforgettable for him that he would later tell this story to inspire his disciples. Once his citta had completely overthrown the cycle of repeated birth and death, it appeared to make three revolutions, circling around the newly-arisen vivaååa-citta.9 Upon conclusion of the first revolution, the Pãli term A Heart Released 161 lopo – cutting off – arose together with its essential meaning: at that moment the citta had completed the function of totally excluding all vestiges of relative, conventional reality. Upon conclusion of the second revolution, the Pãli term vimutti – absolute freedom – arose together with its essential meaning: at that moment the citta had completed the function of attaining total release. Upon conclusion of the third revolution, the Pãli term anãlayo – total detachment – arose together with its essential meaning: at that moment the citta had completed the function of wholly severing all attachments. Citta and Dhamma were then one and the same – ekacitta ekadhamma. The true nature of the citta is synonymous with the true nature of Dhamma. Unlike relative, conventional reality, there is no duality. This is vimuttidhamma pure and simple.10 It is absolute in its singularity and devoid of any trace of relative, conventional reality within. This pure Dhamma is fully realized only once. It never requires further perfection.
世尊及阿羅漢們也只證悟過一次:「心」與「法」的本質是完全的相同,他們不需要再去尋找什麼東西了。「五蘊」,構成他們在世間的存在,就只是單純的五蘊而已,沒有垢染的成份。阿羅漢的五蘊跟以前還是一樣,在證得涅槃後並沒有發生任何的改變。例如:那些負責思想過程的五蘊仍是接受它們老闆,「心」的命令。本質上,當達成「全然的自在」時,已經切斷所有五蘊與心之間的繫縛與牽絆了。「心」與「五蘊」各自獨立而存,是不同的現象,各自有其自然的真實狀態。它們不需要再彼此的欺瞞與混淆,兩邊以其各自不同的自然本質和平的共存,各自發揮其特有的功能,直到死亡時,每一個構成元素各自分道揚鑣。 The Lord Buddha and the Arahants become fully enlightened only once: the citta and Dhamma being exactly of the same nature, they have no need to search further. The khandhas, that make up their conventional existence, are then just khandhas pure and simple – they contain no defiling elements. The khandhas of an Arahant remain the same as before, for the attainment of Nibbãna does not alter them in any way. For example, those khandhas responsible for thought processes continue to perform this function at the behest of their boss, the citta. By nature, the release of vimutti is already freed of any intermingling with the khandhas, the citta and the khandhas each existing as separate, distinct phenomena, each one true within its own natural state. They no longer seek to deceive or disrupt one another. Both sides exist peacefully in their distinct natural states, performing their specific functions until, at death, each constituent element goes its own separate way.

當身體最後死亡時,清淨的心將如燈火的燃料耗盡般熄滅,就這樣「心」根據其自有的本質而入滅了。在那之後,就像五蘊等相對性(因緣、緣生)、世俗的事實等都與清淨的心不再有任何的關連了。事實上,沒有任何相對性、世俗的因緣會再伴隨著心去製造「未來有」。此刻,像這樣「法」的本質在阿姜曼的心中生起,並完成了三次表現出他活潑積極個性的改革。而那是在阿姜曼的五蘊因緣與「心」各自永遠分道揚鑣前的最後一次聯手合作的場合。

When the body finally dies, the purified citta attains yathãdïpo ca nibbuto: just as the flame in a lamp is extinguished when all of the fuel is exhausted, so too goes the citta according to its true nature.12 Relative, conventional realities like the khandhas are no longer involved with the purified citta beyond that point. In truth, nothing of the relative, conventional world accompanies this citta to create a cause for coming to birth in the future. Such was the essence of Dhamma that arose in Ãcariya Mun’s citta at the moment it completed the three revolutions Biography of âcariya Mun 162 expressing its dynamic character. That was the final occasion when the relative reality of the khandhas and the absolute freedom of the citta joined forces before finally separating to go their separate ways – forever.

那晚剩餘的時間,阿姜曼為他自己過去竟是如此的無知而感到驚愕。他就像一個木偶,不斷地從一個存在被拖入另一個存在。當他了解到他終於抵達這清澈、奇妙美味的水池,他流下了眼淚。他抵達了尊貴的佛陀與他的阿羅漢弟子在2500年前發現並向世界所宣說的純淨正法之池,又稱證悟之池。他終於找到它了!他不知疲倦地一次又一次向佛、法、僧禮拜來表達他由衷的敬意。如果那時人們看到他流著淚水、不停地禮拜,他們一定會認為這比丘因為承受極大的痛苦而淚流不止。他們或許會懷疑他正在向四方的神靈祈求,祈求能減輕痛苦;又或者會懷疑他瘋了,才會有這般異常的舉止。事實上,他徹底且清楚地證悟了佛、法、僧的真正意義。猶如箴言中所指出的:「見法,即見如來,因此活在佛、法、僧之中。」阿姜曼的行為只是單純地表現出一個懷著崇高敬意的人所會做的事情。

Throughout the remainder of that night Ãcariya Mun considered with a sense of dismay how pathetically ignorant he had been in the past, being dragged endlessly from one existence to another – like a puppet. He wept as he thought of how he finally came upon a pool of crystal-clear, wondrous-tasting water. He had reached that sparkling pool of pure Dhamma that the Lord Buddha and his Arahant disciples encountered and then proclaimed to the world over 2500 years ago. Having at long last encountered it himself, he tirelessly paid heartfelt homage, prostrating himself over and over again to the Buddha, the Dhamma, and the Sangha. Should people have seen him then, tears streaming down his face as he prostrated over and over again, surely they would have assumed that this monk was suffering immensely, shedding tears so profusely. They probably would have suspected him of beseeching the guardian spirits, living in all directions, to help ease his pain; or else of being on the verge of madness, for his behavior was extremely unusual. In fact, he had just arrived at the truth of the Buddha, Dhamma, and Sangha with utmost clarity, as epitomized in the maxim: He who sees the Dhamma, sees the Tathãgata, and thus abides in the presence of the Buddha, the Dhamma, and the Sangha. Ãcariya Mun was simply engaged in the kind of conduct befitting someone who is overwhelmed by a sincere sense of gratitude.

那晚剩餘的時間,阿姜曼為他自己過去竟是如此的無知而感到驚愕。他就像一個木偶,不斷地從一個存在被拖入另一個存在。當他了解到他終於抵達這清澈、奇妙美味的水池,他流下了眼淚。他抵達了尊貴的佛陀與他的阿羅漢弟子在2500年前發現並向世界所宣說的純淨正法之池,又稱證悟之池。他終於找到它了!他不知疲倦地一次又一次向佛、法、僧禮拜來表達他由衷的敬意。如果那時人們看到他流著淚水、不停地禮拜,他們一定會認為這比丘因為承受極大的痛苦而淚流不止。他們或許會懷疑他正在向四方的神靈祈求,祈求能減輕痛苦;又或者會懷疑他瘋了,才會有這般異常的舉止。事實上,他徹底且清楚地證悟了佛、法、僧的真正意義。猶如箴言中所指出的:「見法,即見如來,因此活在佛、法、僧之中。」阿姜曼的行為只是單純地表現出一個懷著崇高敬意的人所會做的事情。

That night celestial devas of all realms and terrestrial devas from every direction, paid tribute in a resounding exclamation of approval that reverberated throughout the world systems, and then gathered to listen to Ãcariya Mun expound the Dhamma. But being still fully engaged in his immediate commitment to the Supreme Dhamma, he was not yet ready to receive visitors. So, he signaled to the assembled devas that he was occupied, indicating they should return on a later occasion. The devas then left, thoroughly delighted that they had seen a visuddhi-deva on the very night when he attained Nibbãna.15 At dawn, Ãcariya Mun rose from his meditation seat, reflecting still on the unforgettably amazing Dhamma. Thinking back to the moment of final release, he recalled the three revolutions together with the profound subtlety of their essential meanings. He also reflected with appreciation on the tree that had sheltered him as he sat in meditation, and the local villagers who had always supported him with food and other basic needs.

 

一開始,阿姜曼考慮放棄當天的晨間托缽。他覺得從證果得來的喜悅已足夠支稱他身體的所需。但他不禁慈悲起那些為他付出這麼多的村民。雖然他不需進食,但後來他還是托缽。那天清早他進村之後,便堅定地注視那些他之前所忽視的村民。當他專心地注視那些前來將食物放進缽中的信眾、在家中碾米的人們、在泥巴中玩耍的兒童,他體驗到一種全然特別的愛與慈悲。那天整個村落顯得特別地明亮、快樂,人們看到他都會露出快樂的笑容。 At first, Ãcariya Mun considered foregoing his morning almsround that day. He reckoned that the happiness he felt from his attainment was all that he needed for sustenance. But he could not help feeling compassion for the local villagers who had done so much for him. So, while he had no desire to eat, he nevertheless went on almsround. Entering the village that morning he fixed his gaze firmly on the people, having paid little attention to them before. As he gazed intently at the people who came forward to put food in his bowl, and at those milling around the houses with children at play in the dirt, he experienced an extraordinary sense of love and compassion for them all. The whole village appeared to be especially bright and cheerful that day, with smiling faces beaming at him as people saw him come.
他回到山區的靜修處時,心珠仍感覺被正法所充滿。雖然還未進食,但身體還是感到飽足,心與身體一點都不餓。然而為了身體,他還是強迫自己進食,畢竟身體是需要營養才能維持所需。口中的食物感覺沒什麼味道,這是因為法味已滲透瀰漫他整個身心,就如同佛陀說的:「法味勝過所有其他的味道」。 Upon return at his mountain retreat, his heart felt replete with Dhamma, while his body felt fully satisfied even though he had yet to eat. Neither body nor citta was the least bit hungry. Nonetheless, he forced himself to eat for the body’s sake, since it requires nourishment to sustain its life. The food, however, appeared to have no taste. The taste of Dhamma alone permeated the whole of his body – and his heart. As the Buddha said: The taste of Dhamma surpasses all other tastes.16 Upon return at his mountain retreat, his heart felt replete with Dhamma, while his body felt fully satisfied even though he had yet to eat. Neither body nor citta was the least bit hungry. Nonetheless, he forced himself to eat for the body’s sake, since it requires nourishment to sustain its life. The food, however, appeared to have no taste. The taste of Dhamma alone permeated the whole of his body – and his heart. As the Buddha said: The taste of Dhamma surpasses all other tastes.
諸神因為渴望聽法,第二天晚上又來拜見阿姜曼。地居天的天神和空居天的天神都是一整群、一整群地抵達,幾乎每一個角落都充滿著歡呼聲。每群天神都在敘述前一天晚上因為正法不可思議的力量而造成的驚人光芒。他們把它形容為一個壯麗的震顫,使這廣闊世界的所有天界都為之震動。震顫伴隨著一道奇異的光芒,令上下諸天都呈現出一種難以形容的透明狀,他們對他說: Eager to hear Dhamma, all the devas came to visit Ãcariya Mun the following night. Both terrestrial devas and celestial devas arrived in groups, hailing from nearly every direction. Each group described the amazing radiance caused by the incredible power of his Dhamma the previous night. They compared it to a magnificent tremor that passed through all the celestial abodes in the vast realms of all the world systems. This tremor was accompanied by a fantastic incandescence that rendered the length and breadth of the upper and lower realms ineffably translucent. They told him:
「尊者,因為您所發出耀眼的正法光芒,使我們能夠毫無障礙地看清整個宇宙。它的輝煌耀眼遠遠超過幾百甚至一千個太陽的亮度。真是無法想像有誰會錯過這樣的奇觀。可能只有地球上那些汲汲營於生活的人類和動物,才會如此難以置信的盲目與無知,他們並不知道昨晚的輝煌耀眼。但各處的天神都驚訝極了、完全地目瞪口呆!他們發出大聲的讚嘆並表達對您完美成就的歡喜。如果不是這樣絕對的驚人成就,又豈會傳遍到整個宇宙呢?」

“Those of us with intuitive knowledge were able to see unobstructed throughout the entire universe due to the luminous quality of the Dhamma pouring forth from your person, venerable sir. Its brilliance was far more radiant than the light of a hundred or even a thousand suns. It is truly unbearable to think that there were those who missed seeing such a wonder. Only humans and animals, living futile earthbound existences, could be so incredibly blind and unperceptive as to have been unaware of last night’s splendor. Devas everywhere were so stunned, astonished, and utterly amazed that they let out an emphatic exclamation of approval to express their exultation at the perfection of your achievement. If it were not such an absolutely amazing achievement, how could knowledge of it have been so widespread?

 

「尊者,您具有聖潔的戒德,不可思議的神通,以及浩瀚的影響力,足以成為各界眾生的歸依之處。在您的偉大成就之下,所有的眾生都能夠找到平安與喜樂。任何人類、天神、或是梵天,也不管生活在水中、陸地、或是空中的眾生,能在有生之年目睹到這樣的完美成就,是多麼地難能可貴!尊者,我們認為是因為福報才能遇到您,才有如此珍貴的機會向您頂禮並接受您慈悲的教學。我們感謝您的說法,照亮我們的心,帶領我們實修,使我們能夠逐漸瞭解到如何提升自己。」 “You, venerable sir, are a person of saintly virtue, majestic power, and vast influence, capable of being a refuge to a great number of beings in numerous realms of existence. All will be able to find blessed comfort in the shadow of your greatness. Beings of every class – be they humans, devas, or brahmas, living underwater, on land, or in the air – are rarely fortunate enough to encounter such perfection. We devas consider ourselves especially blessed to have met you, venerable sir, having the precious opportunity to pay our respects to you and to receive your beneficent teaching. We are grateful to you for expounding the Dhamma to brighten our hearts, leading us on the path of practice so that we can gradually become aware of how to improve ourselves.”
當聚集的諸神最後回到了各自的天界以後,阿姜曼開始沉思他在實現正法的過程中所經歷的各種巨大的困難。因為他的修行方法必然會經歷這些特殊的艱難,他認為正法必須不畏懼死亡才能獲得。如果不是他如此地接近死亡,並盡力解脫諸苦以爭取解脫,那麼可以肯定他將永遠不會證得解脫。

When the assemblies of devas finally returned to their respective realms, Ãcariya Mun began to reflect on the tremendous difficulties he had experienced in his effort to realize this Dhamma. Because his practice had entailed such exceptional hardship, he regarded it as Dhamma at the threshold of death. Had he not come so close to death, while struggling to reach freedom from dukkha, then surely he would never have attained that freedom.