他留下的礼物

讲者：阿姜敦

英译者：坦尼萨罗尊者

中译者：一意孤行

2025年2月11日

58. Not all that clear

Someone said: “I’ve read the passage in your biography where it says that, while you were wandering, you came to a good understanding about the issue of the mind concocting defilements and defilements concocting the mind. What does that mean?”

Luang Pu answered,

“‘The mind concocting defilements’ refers to the mind’s forcing thoughts, words, and deeds to make external things come into being, making them good, making them bad, giving rise to the results of kamma, and then latching onto those things, thinking, ‘That’s me. That’s my self. That’s mine. That’s theirs.’

“‘Defilements concocting the mind’ refers to external things coming in to force the mind in line with their power, so that it fastens on to the idea that it has a self, assuming things that keep deviating from the truth.”

58. 没那么泾渭分明

有些人说：“我读到您的传记，有个地方提到，当您行脚时，您突然获得一个很棒的理解，内容是「心」编织了「染污」，「染污」又编织着「心」。怎么理解那段内容呢？”

“「心」编织了「染污」’说的是「心」强迫思想，语言和行动去将外边的事情带入「存在」之中，把它们变好，把它们变坏，升起「业」的果报，然后攀缘在它们上边，心想，‘那个是我。那个是我的自我。那个是我的。那个是他们的。’

“「染污」编织着「心」’说的是外边的事情进来，强迫「心」服从它们的力量，把它绑定在它有一个「自我」的想法上，把事情假想成偏离了真理的样子。”

59. Knowledge from study vs. knowledge from practice

Someone said: “The teachings about virtue, concentration, discernment, and release that I’ve memorized from books and from the teachings of various ajaans: Are they in line with Luang Pu’s understanding of their essence?”

Luang Pu answered,

“Virtue means the normalcy of a mind that’s free of faults, the mind that has armored itself against doing evil of any kind. Concentration is the result that comes from maintaining that virtue, i.e. a mind with solidity, with stillness as the strength sending it on to the next step. Discernment—“what knows”—is a mind empty, light, and at ease, seeing things clearly, all the way through, for what they really are. Release is a mind that enters emptiness from that emptiness. In other words, it lets go of the ease, leaving a state where it is nothing and has nothing, with no thought remaining at all.”

59. 学所得智和修所成智

有人说：“我所记得的，和从其他阿姜们那里听到的关于「戒」（德行）、「定」（禅定」和「慧」（分别智慧）的这些教法：它们和隆波对它们的精要的理解是一样的吗？

隆波回答道：

“「戒」（德行）是指从过错中解放出来、恢复到正常的一种「心态」，这样的「心态」把自己武装起来，防止去做任何恶事。「定」（禅定）是护持那个「戒」（德行）随之而来的结果，也就是说，这是一种「心态」，它以其「坚固」和「宁静」为力量，将其送往下一站。「慧」（分别智慧）——“那个知道的东西”——是一种「空」，轻灵，且放松自在的「心」，究竟怎么回事，它看得清清楚楚，洞穿到底。「解脱」是一种从那个「空」进入到「空」的一种心态。换句话说，它放下了那个轻松自在，只剩下某种它什么也不是，什么都没有的状态，什么念头都不剩下的状态。

72. The world vs. the Dhamma

On March 12, 1979, Luang Pu went to Sri Kaew Cave Monastery on Phu Phaan Mountain, Sakon Nakorn province, for more than ten days of solitude and rest. On the evening of the last day before he was to leave, Ajaan Suwat together with the other monks and novices in the monastery came to pay their respects.

Luang Pu commented, “It’s been comfortable resting here. The air is good, and the meditation easy. It makes me think of the old days when I was wandering.”

Then he gave a Dhamma talk, which included the following passage:

“That which can be known all belongs to the world. As for that which has no thing that can know it, that’s the Dhamma. The world always has things that come in pairs, but the Dhamma is one thing all the way through.”

72. 世间和佛法

1979年3月12日，龙普去了色军府普旁山的圣久洞寺，闭关休养了十多天。离开前的最后一天晚上，寺院的阿姜苏瓦特、其他比丘和沙弥前来参见。

   龙普赞扬说:“在这里休息很舒服。空气好。禅修顺利。让我回想起早年行脚的日子。”

     接着，他讲了一次法，以下是其中一段:

“那些「所知的」都属于世间。至于那个东西，它没有什么能够被它「照见」，那个是「佛法」。「世间」的事情总是成对出现，但是「佛法」是这样一个东西，它是彻底通透的。

73. Should you ask?

Many people interested in the practice, whether lay or ordained, are not only intent on their practice but also like to search out teachers who are skilled in giving advice.

Once a group of meditating monks from the central region of Thailand came to spend many days listening to Luang Pu’s Dhamma and to his advice on meditation. One of the monks told Luang Pu of his feelings: “I’ve searched out many teachers, and although they all teach well, they generally teach just about the Vinaya, or the practicing of wandering and following the ascetic practices, or else the bliss and stillness that come from practicing concentration. But as for you, you teach the straight route to the top: not-self, emptiness, nibbāna. Forgive me for being so forward as to ask, but in teaching about nibbāna, have you attained it yet?”

Luang Pu answered,

“There’s nothing that will attain, and nothing that won’t attain.”

73. 你该问吗?

许多人对修行感兴趣，不管他是在家还是出家人，但他们的心不只是放在他们自己的修行上，还喜欢到处去找很擅长给他们提建议的老师。

一次一群从泰国中部来的禅修僧人，听了好多天隆波的讲法和他的禅修建议之后。其中一位僧人告诉隆波他的感受：“我找到了很多老师，虽然他们教的都不错，但他们通常教的都是律典，或者教如何行脚和修苦行，要么就是教从修定中得到喜乐和凝定。但是对于您，您直接教那条直接登顶的路：非我，空，涅盘。原谅我这么直接地问，您教的是涅盘，但是您证得涅盘了吗？

隆波回答：“没有什么要证，也没有什么不会证得。”

（译者注：阿姜敦这里似乎避开了对方不明智的提问，所以我们注意到他的回答没有在前半句的will attain、以及后半句won’t attain之前加上主语。

当然我们不能直接去问阿姜他这句话到底是什么意思，但请允许译者试着从四个角度分享自己的管窥之见。

第一，这里不是大乘佛教或者部派佛教的“人无我”以及“法无我”的意思。原始佛法对果位是有非常清晰的解释和描述的。所以，这里前半句不应该翻译成“没有什么可以证得的”。

第二，这里我们可以有信心确定阿姜已经证得涅盘，所以证得阿罗汉果位的圣者面对境界时，是没有我慢的，是没有以「自我感」参与进境界的，所以这里阿姜就自然以缺省主语的方式回答了提问者。

第三，如果我们试着把主语“我”放回去，再大胆假设一下阿姜这两个半句都有不同的言外的前提，让我们读读看是不是可以这样理解：（我已经证得了涅盘，所以），（我）没有什么要证的了，（假如我还有什么没证得的，那么我只要努力）没有什么（我）不可以、不愿意、不会去证得的。就是说修行人会照顾好自己，不用外人担心。

第四，结合这个故事的主题“你该问吗？”如果这句话加上一个主语“你”，那么这句话也可以变成阿姜是暗自不点名的既批评又慈悲敦促这位提问者，让我们看看这样加上去是不是也能够说得通？（如果你不好好在自己身上用功，老去问人家有没有证涅盘，那么），（你）什么都不会证得的，（反过来，如果你好好在自己身上用功，不用去管人家有没有证涅盘，那么），（你）什么都会证得的。

94. Answering questions with questions

Because I had been on familiar terms with Luang Pu for a long time, when I would ask him a question he would tend to answer by asking a question in return—his way of getting me to think out the answer on my own.

For example, when I asked, “The minds of arahants are clean and bright. Can they predict the next lottery number accurately?”

He answered, “Would arahants be interested in knowing stuff like that?”

When I asked, “Do arahants dream in their sleep like ordinary people?”

He answered, “Aren’t dreams an affair of the aggregate of fabrication?”

When I asked, “Have there ever been any run-of-the-mill people still thick with defilements who have nevertheless been able to teach other people to become arahants?”

He answered,

“Haven’t there been a lot of doctors who, even though they themselves are ill, have been able to cure other people of their illnesses?”

94. 以问答问

因为我和阿姜敦认识很久，对他已经很熟悉了，当我问他某个问题时，他习惯上会用一个问题反问我的方式来回答我——这是他让我自己想出答案的方式。

比如说，我问他：“阿罗汉的心干净又明亮，他们能够准确预见下一次彩票的号码吗？”

他回答说：“阿罗汉会有兴趣知道那样的事情吗？”

我问道：“阿罗汉会像普通人一样做梦吗？”

他回答说：“梦不是行蘊的事情吗？”

我问道：“有没有发生过这样的事情，一个还在轮回中、染污深厚的人，却仍然把其他人教成了阿罗汉？”

他答道：“不是有许多医生，他们自己都还有病，却把其他人的病给治好了吗？”