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某晚，一群在阿姜曼住處附近的山地居民很想要知道阿姜曼有沒有可趕鬼和驅魔的咒語？於是他們決定隔天去問阿姜曼有沒有什麼可以傳授給他們的。第二天一早，阿姜曼對與他住在一起的比丘們提到了這件事： |
One evening, a group of hill tribesmen from a
village near
Ãcariya
Mun’s
residence began wondering among themselves whether
Ãcariya
Mun had any magic formulas to ward off and chase
away ghosts. So they decided to go the next day to
ask if he had anything he could give them. Early the
next morning,
Ãcariya
Mun related this incident to the monks living with
him: |
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「昨晚我在禪坐時，有聽到一群山地村民很想知道我們比丘有沒有可趕鬼和驅魔的咒語。他們打算今天過來跟我們請教。如果他們來的話，就告訴他們以下這個「咒語」：讓他們在禪修時繫念「佛、法、僧」。
這是一個很好的驅鬼「咒語」，因為在這個世界裡，鬼唯一害怕的就是佛、法、僧三寶。沒有任何鬼怪膽敢對抗三寶。 |
“Last
night while sitting in meditation I overheard a
group of hill tribesmen in the village wondering if
we monks might have some magic formula for warding
off and chasing away ghosts. They intend to come
here today to ask us about it. Should they come,
give them the formula “buddho,
dhammo, sangho” to
meditate on. It’s an
excellent formula against ghosts, for the only
things that ghosts fear in this world are the
Buddha, the Dhamma, and the Sangha. Not a single
ghost would dare stand against them.” |
|
果然如阿姜曼所言，當天早上那些山地村民真的跑來請求一個能夠抵擋惡鬼的咒語。於是阿姜曼便說出：「佛、法、僧」這個「咒語」，並告訴他們該如何運用。他向他們保證，所有的鬼怪都害怕這個「咒語」。而且只要在心裡默唸「佛」、或「法」、或是「僧」，其中任何一項就有效了。 |
That morning, just as
Ãcariya
Mun had foreseen, the hill tribesmen came to request
a magic formula against ghosts.
Ãcariya
Mun gave them the formula
“buddho,
dhammo, sangho” as well as
the method for using it. Assuring them that ghosts
were terrified of this formula, he told them to
mentally recite “buddho”,
“dhammo”,
or “sangho”,
whichever they preferred. |
|
這些村民趁著腦海中還能清楚記得阿姜曼的解說時，回去後便趕緊開始實行這個他們認為是趕鬼的儀式；但村民不知道的是，其實阿姜曼教的是一個禪修的業處而已（而不是驅鬼的「咒語」）。
村民們以這種方式認真修行，有些人竟然不用多久就證得了禪定！隔天早晨，這些證得禪定的人趕來告訴阿姜曼他們所遇到的事情。
他向村民保證，他們的修法完全正確；並且因為他們的修練，這地區的鬼怪都已經膽戰心驚且準備要落荒而逃。現在他們已被正法的力量所護衛，不再需要害怕鬼怪了。事實上，連那些還未修習禪定的村民，都已使鬼怪感到懼怕了。 |
With
Ãcariya
Mun’s
instructions fresh in their minds, they began what
they thought to be a ritual for warding off ghosts,
unaware that, in truth, he had given them a
meditation subject. Using this method, they attained
samãdhi
before long. The next morning they rushed off to see
Ãcariya
Mun and told him what had happened. He assured them
that they were practicing the formula correctly, and
because of that, ghosts in the area were terrified
and bound to run away. Now protected by the power of
Dhamma, they no longer had to fear ghosts. In fact,
ghosts had already begun to fear even those people
in the village who couldn’t
yet meditate. |
|
山岳部落的村民天性善良、誠實，他們是易受教的一群。
當阿姜曼吩咐他們應該每天都修行，他們就會認真不懈地盡力禪修。所以不需多久，有些人就得到了極佳的成果。
他們的心變得清晰明亮，能夠知悉他人的想法，包括僧團裡比丘的各種念頭。這就像「老虎假扮的人」故事裡所提到的村民一樣。 |
Being inherently good, honest folks, hill tribe
people were easy to teach. When
Ãcariya
Mun instructed them to meditate each day, they took
up the practice with such sincerity that before long
some of them were getting exceptionally good
results. Their hearts became brightly illuminated
and they were able to know the minds of other
people, including those of the monks in the
monastery, just like the man in the previous story
about
‘tigers
in disguise’. |
|
當村民前來拜見僧眾時，會同時向阿姜曼談及他們在禪修上的進展，並敘述他們所證得的超凡的感知能力。
有些比丘對此感到非常的驚訝，並開始擔憂這些人會不會也能夠察覺到他們的想法。儘管比丘們覺得很不好意思，但仍想知道這些人知悉了什麼，他們忍不住想要問個一清二楚，於是乎村民們就一一說出他們曾讀到的念頭訊息。
這些比丘依然不肯相信，甚至想要當場考考他們。
於是比丘們交叉比對自己的心思與他們的覺知，來判斷他們是否真的具有他心通。這些比丘真是一點也不擔心自曝其短！他們真以為他們的心思是被幾百層的不透膜給牢牢封住的嗎？
但山地部落的族人可不像現代社會的人會跟你客氣，他們的習慣就是坦率，實話實說，而他們的回答也令這些比丘感到自己很軟弱！
在那之後，這些比丘還是很害怕村民可能會得知他們在想什麼。 |
On visits to the monastery they spoke to
Ãcariya
Mun about their meditation practice, describing
their extraordinary perceptual abilities. Some of
the monks were astonished, and worried that these
people might be able to read their thoughts. Though
timid by nature, they nonetheless wanted to find out
what the people knew. They couldn’t
resist the temptation of asking for specific
information about their own thoughts. The hill
tribesmen told them the truth. Still unconvinced,
the monks challenged them. Unfazed by a display of
their own ignorance, they cross-examined the hill
tribesmen closely to find out if they truly could
read thoughts. It was as though they believed that
their minds were tightly sealed by hundreds of
impenetrable layers. The hill tribesmen answered
with the customary frankness of forest people who
are uninhibited by social formalities –
answers which left the monks feeling very
vulnerable. After that, they remained apprehensive
that these people might have access to everything
they were thinking. |
|
這群村民也隨口告訴阿姜曼，他們知道他的心識的狀態。他們是先察看阿姜曼的心，之後再檢查其他比丘的。 |
These
same hill tribesmen casually informed
Ãcariya
Mun that they knew about the state of his citta,
having checked it out first, before checking on that
of the other monks. |
|
「我的心看起來像什麼？它會怕鬼嗎？」 |
“What’s
my citta like – is it
afraid of ghosts?” |
|
「您的心已經達到沒有任何凡人能理解的境界了，剩下的就只是安住在軀體的涅槃了。您的心是至高無上的，沒有任何事物會令它感到害怕。」 |
“Your
citta is devoid of all traces of conventional
reality. All that’s left
is Nibbãna
in a human body. Your citta is absolutely supreme
–
it fears nothing.” |
|
從此以後，村民們不再提起鬼怪了。那些禪修有成者，告知其他的村民整件事的來龍去脈，他們逐漸對阿姜曼與佛教升起信仰，也因此對鬼神失去了興趣。
每天早晨，村民聚集在村子的中央供養比丘。
村民們把食物放入每一位比丘的缽之後，阿姜曼都會為他們祝福。
他教導他們在祝福結束後，要大聲地一起唸出「sadhu」來表達他們的感謝，讓天神們也能隨喜他們的供養並且從中獲得一部分的功德。
每天村民都會虔誠地回應，大聲地喊「sadhu」！阿姜曼會要他們喊出「sadhu」，是因為他從每晚都來聽法的天神們得知，這種聲音能傳到他們所居住的天界。只要聽到這個聲音，天神們就會知道阿姜曼還居住在此處。 |
After that, the villagers made no further mention of
ghosts. Those accomplished in meditation informed
the others who gradually came to have faith in
Ãcariya
Mun and the Buddhasãsana,
thus losing interest in the business of ghosts.
Every morning they gathered together in the village
center to offer alms to the monks. Having placed
some food in each monk’s
bowl, they received a blessing from
Ãcariya
Mun. He taught them to show their appreciation by
exclaiming
“sãdhu”
together in a loud voice, allowing the devas to
rejoice in their offerings and receive a portion of
the merit as well. Each day the villagers responded
faithfully by loudly calling out “sãdhu”.
Ãcariya
Mun had them exclaim
“sãdhu”,
for he knew from the devas, who came to hear his
Dhamma talks every night, that this sound reached
them in the realms where they lived. Hearing this
sound, they knew that
Ãcariya
Mun was living in the area. |
|
前來拜訪阿姜曼的諸神總是由一個位居領導的天神護送而來。這些不同的團體來自不同的天界。
有一些是或近或遠的地居天，而多數則是來至於佛經中所提到過的各層空居天。
當一群天神打算要前來拜訪阿姜曼時，尊者總是會事先知道他們抵達的時間。例如，如果他知道有天神將在凌晨兩、三點時抵達，他就會事先稍作休息，然後起床、入定並按時接見他們。
然而，如果他們是在午夜左右抵達，他(就不休息)會先進入禪定，然後在定中等待他們。
這分成兩個階段。首先，他一如往常的禪坐，直到進入深層的禪定，他會維持那深層禪定一陣子。當時間快到時，他會退回至合適的禪境來接見訪客。
在那層禪定中，他自然知道他們是否已到達、或者還在半途。
當尊者知道他們來了以後，便與他們討論適合他們聽聞的法。
若他仍保持在深層的禪定，他的訪客們將無法與他接觸。
另一方面，在世間的一般凡人則必須是非常的嫻熟，才能在正常的意識狀態下，覺知到其他境界的眾生並與之互動。
而就算可（在清醒的狀態下）覺知到他界的眾生，若有適當的禪境作為基礎，還是較為更容易做到。
由於這個原因，「近行定」可以說是與非人世界溝通的大門，而且幾乎是可以與每一個境界的眾生溝通。 |
DEVAS WHO VISITED
Ãcariya
Mun were invariably escorted by a leader who was in
charge of the group. These groups represented many
different realms of existence. Some were terrestrial
devas from near and far. Many were from the various
celestial realms mentioned in the Buddhist texts.
When a group of devas intended to pay
Ãcariya
Mun a visit, he always knew their time of arrival in
advance. If he knew, for instance, that a group
intended to arrive at two or three A.M., he would
take some rest beforehand, getting up to enter samãdhi
only when the time approached to receive them. If,
however, they were scheduled to arrive around
midnight, he would first enter and then wait for
them in samãdhi.
This was accomplished in two stages. First, he
practiced normal meditation until he attained a deep
state of calm, where he rested for a while. Then, as
the time approached, he withdrew to just the right
meditative level to receive his intended visitors.
There, he knew intuitively whether or not they had
arrived, or whether they were still on their way.
Having acknowledged their arrival, he then discussed
with them whatever seemed appropriate for their
particular circumstances. Had he remained in a deep
state of samãdhi,
his visitors would not have been able to have access
to him. In normal waking consciousness, on the other
hand, one would have to be a very skilled person
indeed to be able to acknowledge and interact with
beings from other realms. Even were he able to
acknowledge them, it would still be easier to
accomplish this at the appropriate level of samãdhi.
For this reason, upacãra
samãdhi
–
the access gate – is a
level suitable to nearly every eventuality. |
|
多年以前，當阿姜曼停留於沙里卡石窟時，他就已經善於與其他世界的眾生溝通過。那時他戒臘22年，而他在受戒60年後圓寂，在這些時日裡他已經是這方面的真正的大師了。
其實，這世上的每個人都具有潛力，都能發展出與阿姜曼相同的覺知能力，他們需要的只是去培育及開發它。
結果卻只有極少數的人能發展出這般卓越的神通力。就算不能像阿姜曼那麼厲害，但只要人們能開發出一些能力，他們就可以親眼目睹這些不同的世界。
但就因為無法看到其他世界的眾生，所以人們往往認為這樣的事物並不存在於這個世界上。 |
Ãcariya
Mun became an expert in these matters during his
sojourn at Sarika Cave many years before. At that
time, he had been an ordained monk for twenty-two
years. By the time he passed away, after spending a
total of sixty years in the robes, he had become a
true master of these matters. Everyone in the world
has the same potential for perceiving such phenomena
as
Ãcariya
Mun had
–
they need only to develop it. But, very few can
develop his exceptional skills. However, even though
they fell short of his total mastery, if people
could develop at least some skill, it would be
sufficient for witnessing such things. Instead,
being unable to see them, people tend to believe
that such phenomena do not actually exist in the
world around them. |
|
很難讓那些對正法沒有足夠認識，因而無法在心中奠立一個堅實又超越世俗的基礎的人，來相信這些事的。
如果我們的心發展出正法的法則，這些就可證實一切現象的真正本質的法則；若能再證得必要的神通，那麼不管多少人的否認都已不能動搖我們自己的親眼目睹所見。
即使地球上的每個人都堅決否認這種事情的存在，但那也不過是空洞的否認而已。我們覺知到的真實世界是不會因此改變的，沒有什麼東西能夠改變它。
真理並不需依賴任何的信仰或見解，真理就只是根據永遠不變的自然法則而已。 |
It’s
difficult to convince people who lack sufficient
knowledge of Dhamma for endowing their hearts with a
strong spiritual basis. Should our hearts develop
the principles of Dhamma –
principles certifying the true nature of all
phenomena – and gain the
necessary skills, then no amount of denial could
possibly negate what we clearly see for ourselves.
Even if everyone on earth insisted on denying the
existence of such things, it would merely be an
empty denial. The true nature of what we perceive
remains unchanged –
nothing can possibly alter it. Truth does not depend
on beliefs or opinions of any kind. It is true
according to immutable natural principles.
|
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阿姜曼在清邁省的雲水行腳遍及最偏遠、最荒涼的山區，比起其他的省份都還要更深入廣泛。
他停留在清邁的時間也遠比在其他地區更久，主要是因為這裡較適合禪修。
阿姜曼修行的特點是具備各式各樣的洞見，而這個地區非常利於這些洞見的生起。
他聲稱有許多因素讓他長期旅居在這裡。
首先，這裡的環境很適合禪修。其次，他憐憫那些需要教化的山地部落村民，不忍離棄他們。
雖然人煙稀少，但還是有許多出類拔萃的人居住在那裡。他們需要適當的訓練與鼓勵，以確保他們穩定的進展，避免因為沮喪而重蹈覆轍。最後，那裡還有他決定要度化的天神們。
|
ÃCARIYA
MUN WANDERED far and wide throughout most of the
remote and mountainous districts of Chiang Mai
province, traveling more extensively there than in
any other province. He remained in Chiang Mai much
longer than he did in other places, largely because
it was suitable for meditation. It was conducive to
the many kinds of insights that were a unique
feature of his practice. He claimed there were many
reasons for his long sojourn there. First of all,
the environment was suitable to meditation.
Secondly, he felt sorry for the hill tribes people
who needed his assistance, and was reluctant to
abandon them. Although it was sparsely populated,
many extraordinary individuals lived in that area.
They needed proper training and encouragement to
insure their steady progress and to avert
disappointment and reversal to their old ways. And
then there were all the devas whom he was determined
to assist. |
|
天神與龍族常來問法聞法，而且每個月至少來兩次。
他說在夜晚時，他總是忙著接待來自各個天界的空居與地居諸神。
諸神在向阿姜曼請法之前，他們的領袖會先說出大約有多少天神前來。例如：今天有一萬或十萬的空居天神，或一千或一萬的地居天神，或是有五百到一千的龍族來到現場。 |
Groups of devas and nãgas
usually came to ask questions and listen to his
discourses at least twice a month. He said that, at
night, he was always busy receiving visitors from
all over the celestial and terrestrial realms.
Before speaking with
Ãcariya
Mun, the leader of each group would announce the
approximate number of devas present on that
occasion: for instance, ten or a hundred thousand
celestial devas are here today, or one to ten
thousand terrestrial devas, or five hundred to a
thousand nãgas. |
|
幾乎是在每天下午當他經行的時候，天界中的某個團體或來自其他不同天界的團體都會通知阿姜曼他們將抵達的時間。
偶爾，這些訊息會在他禪坐時晚一些才送到。有些晚上會有幾個不同的團體想要前來，他就必須安排時間，錯開他們的來訪。
他不讓他們同時前來，因為各個境界的神靈各自有其不同的心靈發展，他必須視不同的團體來教導適合他們聽聞的法。
由於某些團體可能會希望聽聞到某一特定的法，而另一團體則可能偏好不同的主題，所以阿姜曼會安排個別的時間，以確保他的教導能適合每一個團體。
他這樣做，對他或訪客都方便。
這些應行的義務，正是他會長期居住在清邁的一個重要原因。
事實上，來清邁拜見他的各界天神的數量遠遠超過人類、龍、大鵬金翅鳥、與其他非人的總合。
在現實中，幾乎沒有人能以心電感應的方式與天神們溝通，而這是教導他們不可或缺的要件。 |
Almost daily, when he walked meditation in the late
afternoon,
Ãcariya
Mun would be informed of the hour of arrival of one
group or another from these different realms.
Occasionally, he received the information later on
during seated meditation. There were nights when
several different groups announced their impending
visit; and he had to arrange specific times for each
group so that their visits did not overlap. He did
not have them come simultaneously, because relative
spiritual development varied among the different
realms and his Dhamma teaching had to vary
accordingly to be appropriate for each group. Since
one group preferred hearing a certain aspect of
Dhamma, while another group preferred something
different,
Ãcariya
Mun arranged separate visits to ensure that his
discourse was suitable to everyone present. This was
done for his own convenience, as well as that of his
visitors. Such obligations were a major part of the
reason for his long stay in Chiang Mai. As a matter
of fact, the number of devas of all types who
visited him there well exceeded the number of
people, nãgas,
garuðas,
and other spirits combined. In reality, very few
individuals can achieve telepathic communication
with devas, which is essential for teaching them. |
|
天神們常常向阿姜曼抱怨，由於人類不能察覺到天神的存在，所以人們對天神也毫無認識，不會想去了解在這世上依循業果法則而存在的諸多有情中，天神也是其中的一種。
對那些不了解天神們依然存有欲望與需求的絕大多數的人來說，天神的存在與他們毫無瓜葛。
天神們很少能遇上具足無上功德的人，一如阿姜曼一般擁有神通並瞭解到動物、人類、天神、和所有其他的眾生都確實存在，也都應得到適當的尊敬。
能遇到阿姜曼，令他們欣喜萬分。他們歡喜地前來頂禮、問法、聆聽他的教導。
他們都想要吸收他所教導的卓越的正法來滋養心靈，從而提升幸福與福祉，讓他們能長存於世間。
就是這個原因，只要具有崇高功德的人就會受到各處天神的敬重。 |
Devas often complained to
Ãcariya
Mun that, unaware of the existence of devas, human
beings have no understanding about devas and are not
interested in knowing that devic existence is
another state of sentient existence adhering to the
principles of kamma. Devic existence is irrelevant
to most human beings, who fail to recognize that
devas also have hopes and aspirations, just like
everyone else. Rarely did devas encounter a man of
supreme virtue, like
Ãcariya
Mun
–
a man who possessed the intuitive insight to realize
that animals, humans, devas, and all other forms of
existence are undeniably real and should be honored
as such. They could not help feeling an overwhelming
sense of joy upon meeting him. They so enjoyed
coming to pay him their respects, ask him questions
and listen to his teaching. They wanted to imbibe
his exquisite Dhamma to nourish their hearts, thus
increasing their happiness and well-being and
sustaining their whole existence. For this reason,
devas everywhere venerate anyone possessing
extremely high virtue. |
|
有感於天神與其他眾生一樣的重要，阿姜曼瞭解並且憐憫他們想獲得善業的希求。
他說，由於希望能提升自己而前來尋求幫助的天神們，在數量上已遠遠超過了來拜訪他的人們。
儘管如此，對不具神通的人們來說，他們仍然是一個謎。
雖然表面上看起來是一個無法解決的問題，但對一位真心想要瞭解這些事物的人而言，這不盡然是無法跨越的障礙。
對那些精於運用內心的人來說，心靈溝通就與任何其他層面的人類經驗一樣的平常。
當然阿姜曼對心靈的溝通已習以為常，他終生都能與天神們溝通。
無論他住在哪裡，他總是與那些需要他協助的天神們保持聯絡。
尤其是在清邁省，而這是因為天神們喜歡在他生活於邊遠偏僻、人煙稀少的地方來拜見他。
清邁的森林與山區可以說是很理想的地點。在這裡，阿姜曼沒有太多人類社會的應盡義務要做，而這樣他就可以將更多的時間留給來自天界的訪客。 |
Relating that devas are just as important as all
other living beings,
Ãcariya
Mun understood their intentions and sympathized with
their meritorious aspirations. He stated that,
intent on improving themselves, the devas who came
to him for assistance greatly outnumbered the human
beings who visited him. Still, they remain a mystery
to people who lack the proper psychic skills. Though
appearing on the surface to be an insoluble problem
for human society, it need not be an insurmountable
obstacle for a person wishing to truly know and
understand these things. For those skilled in the
ways of the citta, psychic communication is just as
normal as any other aspect of human experience.
Certainly
Ãcariya
Mun considered it commonplace, allowing him to
function effectively with devas throughout his life.
Regardless of where he lived, he always remained in
contact with devas requiring his assistance. This
was especially true in Chiang Mai province, because
such beings preferred to contact him when he was
living in remote, isolated places, free from human
congestion. The forests and mountains of Chiang Mai
were ideal in this respect.
Ãcariya
Mun had few social obligations there, so he could
devote more time to his deva visitors. |
|
當他住在Musuer族的山區Ikaw村落附近時，發生了一件怪事。
有一群來自德國的天神前來拜訪他，他們希望能聽到關於「必勝法門」的教法。
於是當他凝聚心識於他們的請求之後，心中竟浮現出一句適切的經文：「akkodhena
jine kodhaÿ.」，這意思是指以無瞋來降服瞋恚。
阿姜曼對這群天神詳盡地闡述了這個主題。「記得要以無瞋來降服瞋恚。對任何希求勝利的人，這是最應該去實踐的法了。
我們去深思它的含意，就可以明白這個世界的幸福與和平主要都源自於它。慈愛與憐憫，這些都能有效地震懾像瞋恚這樣的不善業。
慈悲有助於減輕瞋恨摧毀人類或天神社會的殺傷力，進而增進各地的和平與繁榮。
因此，慈愛是社會和諧的先決條件，而且是一個我們都應該努力發展的條件。
在缺乏這道「必勝法門」的世界裡，,就會有不滿和騷動；如果發展到了極端，世界將會被致命的衝突所毀滅。
瞋恚與怨恨永遠不能打敗我們的敵人，因為它們是邪惡的，只會毫無分別地傷害我們自己與周遭的人們。
愈使用瞋恚，我們的世界就愈成為一片火海，將會失控地燃燒，直到完全毀滅為止。」 |
A STRANGE INCIDENT occurred while he was living
among the Musuer people deep in the mountains near
Ikaw Village. A group of devas came to visit him
from Germany. They wished to hear a discourse that
would give them a
‘victory
formula’. Focusing his
citta on their request, an appropriate Dhamma verse
arose: “akkodhena jine
kodhaÿ.”
It means conquer anger with lack of anger.12
Ãcariya
Mun elaborated on this theme with the assembled
devas.
“Conquer
anger with lack of anger, remember this. For anyone
hoping to achieve victory, this is the most
important Dhamma to practice. Consider it well
– it is the main source of
peace and happiness in the world. Love and kindness
– these are effective
deterrence against an evil such as anger. By helping
to reduce anger’s power to
destroy human and devic societies alike, loving
kindness fosters peace and prosperity everywhere.
Thus, this loving attitude is a prerequisite for
social harmony – one we
should all strive to develop. In a world lacking
this victory formula, dissatisfaction and unrest
will arise at the very least. At the extreme, the
world will be consumed by
mortal strife.
Anger and resentment can never defeat our enemies,
for they are evils that succeed only in
indiscriminately destroying us and everyone close to
us. The more anger is used, the more the world we
live in becomes a sea of flames, burning
uncontrollably toward total annihilation.
|
|
「瞋恚事實上就是一種火，是這個世界與生俱來的本質之一。雖然看不見、也摸不著，但隨之而來的就是浩劫。
因此若希望有一個安定合理、適合居住的世界，每個人都應該瞭解瞋恚與怨恨之火所帶來的災害，並應該完全避免引發它們。
輕易地點起火苗只會導致自己與他人受苦。
若所有的眾生都互相慈愛與憐憫，世界就能維持良好的平衡。
不應該放縱瞋恚與驕縱自私，也絕不能允許它們暴虐的力量不受控制，否則只會造成永無止境的破壞。」 |
“Anger
is actually a type of fire that’s
inherent in the nature of this world. Although it
has no physical properties, it does succeed in
creating havoc in its wake. So anyone desiring a
stable, sensible world – a
place worth living in –
should realize the disastrous harm that the fires of
anger and resentment can cause; and refrain from
ever using them. Starting a fire like this merely
causes oneself and everyone else to suffer. Mutual
feelings of affection and loving kindness among all
living beings maintain the world in its proper
equilibrium. Oppressive forces of unrestrained anger
and selfish pride should never be allowed to run
rampant, causing a never-ending cycle of
destruction. |
|
「世尊以迅捷的睿智領悟到瞋恚無疑只會帶來傷害。
他把慈悲的價值視為一種溫和的力量，在相互和諧及親善的意義上，把所有的眾生自動自發聚合在一起，因為眾生都希望能離苦得樂。
由於這個原因，所以他教導慈與悲，因為唯有它們才能有效地維護這世間的和平與安全。
只要眾生依然懷有慈悲心，他們渴望的幸福就會有實現的一天。
但如果他們的心遠離了慈悲，那麼就算得到所有的物質享受，他們的生活仍然缺乏真正的和平與幸福。
心懷憤怒、仇恨的人不管到哪裡，他們只會感到憤慨與怒火，等著他們的也只有麻煩而已。」 |
“With
his acute wisdom, the Lord Buddha realized the
indisputable harm caused by anger. He saw the value
of loving kindness as a gentle force that can
spontaneously join all living beings in a sense of
mutual and goodwill, for all share a common desire
for happiness and a common dislike of pain. For this
reason, he taught that love and kindness were
powerful means of maintaining peace and security in
the world. So long as living beings still have
loving kindness in their hearts, there’s
every chance that their desire for happiness will be
fulfilled. But should their hearts become estranged
from thoughts of loving kindness, then even with all
the material comforts, their lives will still be
devoid of genuine peace and happiness. Angry,
hateful people tend to encounter only trouble,
feeling resentful and annoyed wherever they go.
|
|
「當我們不再疑惑，確知正法是真正有益時，我們就能清楚地看到，一顆充滿殘酷的心就像是烈焰正逐漸在燒毀路上的一切事物，我們應該趕緊盡我們一切所能去克服這些危難。你或許永遠不會再得到像現在這樣的好時機了；所以，好好利用這一生來修行吧，別只在未來空留遺恨。
這個世界一直不斷地在改變，而這個不斷變動的世界就位於我們所有人現在的這個身體與內心中。」 |
“Once
we know with certainty that Dhamma is something
truly beneficial to us, we can clearly see that a
heart full of brutality is like a blazing fire
gradually destroying everything in its path. We must
then urgently strive to overcome these dangers as
best we can. You may never again get such a good
opportunity; so, take advantage of it now and avoid
regrets in the future. The world is in a constant
state of change and that changing world is situated
right here in the bodies and minds of us all.” |
|
以上就是阿姜曼對這群來自德國的天神所講解「必勝法門」的要旨。
當阿姜曼一說完，他們便齊聲喊出「sadhu」，聲音如同雷鳴般迴盪在整個世界。
阿姜曼問他們是怎麼知道他住在這裡，因為對人類來說，他們住在相當遠的地方。
他們回答道，他們總能精確地知道他住在哪裡；更特別的是，泰國的天神也經常會去拜訪德國的天神。
事實上，天神們並不像人類認為泰國到德國的距離很遠，他們僅僅把這當成是一個可以輕鬆來回的距離。
人類是靠步行或是坐車來移動，而天神則以超自然的力量來移動，就像把意識轉移到某一目的地一樣，瞬間就可抵達，所以天神比起人類更易於四處遊歷。 |
Such was the essence of the
‘victory
formula’ that
Ãcariya
Mun gave to the devas from Germany. As soon as
Ãcariya
Mun finished speaking, they gave a thunderous
“sãdhu”
in unison that echoed throughout the world systems.
Ãcariya
Mun asked how they knew where he was staying since,
in human terms, they lived so far away. They replied
that they always knew precisely where he was
staying. More than that, devas from Thailand
regularly visit the devas of Germany. In truth,
devas don’t
consider the distance between countries like
Thailand and Germany to be very great, the way human
beings do. They simply think of it as an area
through which they can easily and naturally pass
back and forth. Whereas humans travel by foot or by
vehicle, devas transport themselves by means of a
supernormal power that is equivalent to transfering
consciousness to a particular destination –
it arrives there instantly. So devas can move around
much more easily than human beings. |
|
阿姜曼表示，德國的天神都會定期來聽他說法，就跟住在泰國各地的地居天神們一樣。
空居與地居的諸神都是以類似的方式來表達對他的尊敬。
如果阿姜曼與其他的比丘共住，來見他的天神們就不會從比丘們所居住的範圍上空越過。
此外，他們往往會等所有的比丘都睡著以後，才在深夜時分抵達。抵達後，他們會莊嚴安靜地先順時針繞行阿姜曼三次。
而在離開之前，再次右繞阿姜曼三匝。回去時是先後退一段距離以示尊敬，當退至阿姜曼起居的邊界外圍後，他們就如棉絮般飄升而離開。
所有的天神都是以這種方式來表達對阿姜曼的敬重。 |
Ãcariya
Mun said that the devas from Germany regularly came
to listen to his Dhamma talks, much in the same way
that terrestrial devas came from all over Thailand
to hear him. Both celestial and terrestrial devas
tended to show their respect for him in a similar
fashion. If
Ãcariya
Mun was living with a group of monks, devas who came
to see him never passed through the area where the
monks had their living quarters. Besides that, they
tended to arrive very late at night when all the
monks were asleep. Upon arrival, they
circumambulated
Ãcariya
Mun clockwise, three times in a calm, composed
manner. When they departed
–
again circumambulating him clockwise three times
– they first withdrew to a
respectful distance. When they reached the edge of
his living area, they simply floated into the air
like puffs of cotton. All types of devas
demonstrated their respect for him in this fashion.
|
|
阿姜曼發現清邁的山區環境非常地適合禪修。在那裡心智不會被世俗所牽絆，他的生活輕鬆又自在，與正法相應，受人讚嘆，而法就是他生活裡輕安的持久來源。因為沒有俗事纏身，所以他能隨意、隨時地進行禪修。在那裡他過著一種非常健康又知足的生活。至於他所教化的對象，則都是具有高雅性情的天神們，他們都只在夜晚前來聞法，所以幾乎不會造成任何的負擔。有時下午或傍晚，他會教導當地的在家居士。而接受他指導的比丘們則大約在晚上七時聚會，聽取他的訓誡。大部分的比丘都精於禪修並且已證得不同程度的禪定；他們盡心竭力於修行，會聽取他的教導，努力證得道、果、與最終的涅槃。 |
ÃCARIYA
MUN FOUND the mountains of Chiang Mai to be an ideal
environment for meditation. Heart free and mind
unencumbered, he lived a life of complete ease,
abiding sublimely in Dhamma
–
Dhamma was the enduring source of comfort in his
life. With no intrusions taking up his time, he was
free to meditate whenever he wished. He lived a very
healthy, contented life there. As for his teaching
obligations, the devas, who came only at night, were
beings of a refined nature, so they were hardly a
burden. Sometimes in the afternoon or early evening
he gave helpful advice to the local lay community.
The monks living under his tutelage assembled for
instruction in the evening, at about seven P.M. Most
of his students had already achieved a certain level
of proficiency in the practice of samãdhi
and in the various stages of wisdom. Being wholly
committed to the practice, they listened to his
teaching, striving to attain magga, phala, and Nibbãna.
|
|
當阿姜曼教導一群程度並不一的比丘時，他總是會按部就班地說法，為了能顧及所有的程度，他從最基礎的禪定說起，再循序而上，直至無上、最精微的智慧—也就是涅槃的實現。
精於禪修的比丘們總是全神貫注在他按部就班的說法之上，以致對時間與身外的一切都毫不注意。對這些有學的比丘的說法至少持續兩個小時，然而他們並不會覺得時間漫長或很難熬，因為他們更關心的是要能跟上他教法的進度，才能夠藉此慢慢地了解各個接續的階段。因此，他們全神貫注地聽聞正法就是一種有效的禪修方式，與其他的方式一樣的重要。對於這位老師來說，他決心要一步一步地帶領聽眾們，讓他們能體認他所教導的真理。
他會明白地指出哪些是不善的想法，以及哪些是真正有益的。這樣，他的學生才會了解，這樣的思維是錯誤，應該要立刻放棄；而那樣是善的，應該進一步去發展它。
比起在別的場合做出相同時間的修習，當他們收攝內心並專心一意地聆聽老師說法時，他們更可能證得一定程度的禪定，或獲得更多使用觀智的方法。
因此，精勤的禪修者可以在聽法的同時，一點一滴地持續進步。例如今天聽聞如何洞悉法的某個面向，而明天則是另一個面向。每一次的聽法，學生們都努力加強他們的正念和智慧。
由於老師已於自身發現真正的法，所以他可以為學生們指出同樣真正的法也存在於他們的身上。
比丘們聽聞他的詳細解說後，便可以在禪定與觀智的各個方面逐步發展，從而通過每一層的禪修，直到抵達至高的法。 |
When
Ãcariya
Mun taught a group of monks, whose individual levels
of mental development varied, he always structured
his discourses to encompass all levels of practice,
from basic samãdhi
through the higher levels of wisdom to the most
subtle level of all
–
the realization of Nibbãna.
Monks, skilled in meditation, became so absorbed in
the successive stages of his discourse that they
lost all sense of time and place. Practicing monks
were usually given a talk lasting for at least two
hours. But the monks were less interested in the
time than they were in the flow of his Dhamma
discourse, as they were able to gradually increase
their own understanding with each successive stage.
Consequently, listening to Dhamma in an attentive,
thoughtful manner is itself a valuable meditation
practice, one that is equally as important as other
methods. For his part, the teacher is determined
that his audience realize the truth of what he
teaches –
every step of the way. He points out the kind of
thoughts that are truly harmful, as well as those
that are truly beneficial; so, his students will
understand which thinking is faulty and should be
abandoned, and which has merit and should be
developed further.
More than at any comparable time, those focusing
their undivided attention on the citta
–
the focal point of Dhamma –
can expect to attain some degree of calm in samãdhi;
or receive various techniques for investigating with
wisdom, while they listen to the teacher discuss
these topics. Thus, the diligent meditator can
progress step by step while listening to his teacher’s
instructions. Receiving an insight into one aspect
of Dhamma today, another aspect of Dhamma tomorrow,
students manage to strengthen their mindfulness and
wisdom every time they listen. Since the teacher has
realized the Truth of Dhamma within himself, he can
point directly to that same Truth existing within
his students. Listening to his detailed
explanations, they can progressively develop their
skills in all aspects of samãdhi
and wisdom, allowing them to successfully pass
through each level of meditation practice until they
reach the highest Dhamma. |
|
頭陀比丘總是把聽聞正法當成是修行的一個重要部分。只要有明師可以聽法，他們就會一直持續下去。
由於這個原因，真正獻身於頭陀行的比丘都會樂於找尋一個可以指導他們禪修的老師。
當他們覺得可以完全地信任這位老師時，他們會珍惜這個機會並以最大的敬意來對待老師。他們會認真的聽取老師的建議，並仔細地揣摩，全心全意地付諸實踐。
他們例行地向他請教，詢問在禪修中所遇到的任何問題；再依據他的建議，調整自己的禪修方法。
因此，頭陀比丘們總是會跟隨當世最傑出的禪師，如阿姜曼與阿姜索。
在泰國東北地區的頭陀禪師中，只有這兩位禪師有特別多的弟子。 |
Dhutanga monks have always considered hearing Dhamma
an essential part of their practice, one they seek
to maintain as long as there is a skilled teacher to
whom they can listen. For this reason, truly
dedicated dhutanga monks like to search out a
teacher who can guide them in their meditation
practice. They cherish and revere a teacher in whom
they feel they can put their complete trust. His
advice is sincerely taken to heart, carefully
contemplated, and wholeheartedly put into practice.
They routinely consult with him, asking for specific
advice on any doubtful points arising in their
practice, then adjust their practice accord- ing to
his recommendations. For this reason, dhutanga monks
have always preferred to gather around eminently
qualified meditation masters, such as
Ãcariya
Mun and Ãcariya
Sao. Both of those great teachers had unusually
large numbers of disciples among the dhutanga monks
of Thailand’s
Northeast region. |
|
然而對阿姜曼來說，自從他遊行到清邁以後，他就決定盡量避開其他的比丘並謹慎地獨自修行，不再背負教導後進比丘的責任。
一開始時，他是為了增強他證得最終目標的動機。但後來，他發現過著恬靜自得的生活才是真正有益的。
當然到最後，他仍負起了教導比丘與在家眾的責任。眾所皆知，他的弟子遍布泰國，且桃李滿天下。
在阿姜曼獨自前往清邁的荒野並做出最關鍵性的精進修行之前，他常常提到他在精神上仍然不夠強大，無論是對自己的禪修，或是對教導他人而言都是如此。
於是，他決心盡一切的努力去找尋與實修，直到內心完全沒有任何的疑惑為止。
等他達到這目標以後，他就再也沒有提到缺乏足夠精力這類的事情了。 |
But in Ãcariya Mun’s
case, once he moved to Chiang Mai he resolved to
avoid his fellow monks and practice deliberately on
his own, without the added burden of responsibility
that teaching entails. In the beginning, he wanted
to accelerate his drive for the ultimate goal.
Later, he found it conducive to living in comfort.
All the same, he had to accept certain obligations
to teach monks as well as lay people, and it’s
well known that he had many disciples all over
Thailand. In the period before
Ãcariya Mun went off alone to make his decisive push
in the wilds of Chiang Mai, he often mentioned that,
spiritually, he still was not strong enough
– either in his own practice, or
in his ability to teach others. So he resolved to go
away and practice with the utmost diligence until no
doubts – of any kind
– remained in his heart.
From that time on, he never mentioned anything about
lacking sufficient strength. |
原作者：摩訶布瓦尊者
