阿迦曼尊者：一个人的心意之外别无法...法的道路就是心意开发的道路。

谷成

摘自：

1. 英译本：《Venerable Acariya Mun Bhuridatta Thera - Spiritual  Biography》by Acariya Maha Boowa Nanasampanno, page 234-237.
2. 中译本：《尊者阿迦曼传》，092帝释天来访—心即是法

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当住在清迈梅平区的那矛村里作雨期安居时，帝释天和他的随从们经常来拜访尊者阿迦曼。对这些天使们，尊者阿迦曼常常为他们宣说无量梵住慈心（无限的，博爱无私的）的法门，因为他们喜欢聆听这个主题胜过其它的。

ÃCARIYA MUN SPENT one rains retreat near the village of Ban Nam Mao in the Mae Pang district of Chiang Mai province. Sakka, the heavenly devarãja, frequently came to visit, bringing a large retinue with him. Even in the dry season, when he went off into the mountains alone and stayed in Dok Kham Cave, Sakka brought his followers to visit him there. Usually numbering well over one hundred thousand on those occasions, they came more often and in larger numbers than other groups of devas.If some in his retinue had never come before, Sakka first explained to them the proper way to listen to Dhamma. Ãcariya Mun usually took mettã appamaññã brahmavihãra as the theme of his discourse because these devas were especially fond of that subject.

Being very isolated, tranquil places, Ban Nam Mao and Dok Khan Cave brought more groups of devas from many different realms to visit Ãcariya Mun than did any of his other locations. These beings showed great respect for Ãcariya Mun, and for the place where he lived. Upon entering the area, they were always careful to bypass his walking meditation path which the villagers had smoothed out with sand: it was sacrosanct. Nãgas, too, avoided passage across the path when arriving for a visit. On occasions when their leader had to pass through that area, he always circled around the head of the meditation path. Sometimes the nãgas sent a messenger to invite Ãcariya Mun to attend a function, much as humans do when they invite monks to local functions. The messengers always avoided crossing his meditation path. Occasionally, when they were unable to avoid crossing over some of the sand that the villagers had scattered around that area, they would first sweep the sand away with their hands, and then crawl across. Standing up again, they walked to Ãcariya Mun’s residence. Their behavior was always wonderfully composed.

尊者阿迦曼说，人类是佛教的直接拥有者，他们应该以天使和那伽同样的精神来尊敬法。人类也许不能模仿这些肉眼所看不见的众生们所做的，但是经典里已经提供了各种表示尊敬的方法。由於人类的粗心大意，这些方法大部份都被忽略了，因此丧失了他自己的安宁和快乐。佛教，事实上，已经给予那些细心而对法具有恭敬心态的人们，所有关於福祉和安稳所必需的忠告或规范以及戒德。

Ãcariya Mun believed that if human beings, the custodians of the sãsana（注：sãsana的意思是教导、教诫、教法，Buddha sãsana就是指佛的教诫）, have a true interest in Dhamma and a deeply-rooted feeling of genuine self-respect, they should exhibit the same reverential behavior toward the sãsana as devas and nãgas do. Although we’re unable to see for ourselves how those beings show their respect, the teachings of Buddhism address all such matters in full. Unfortunately, we humans are not as interested in them as we should be. We seem more intent on creating a stifling, negligent attitude within ourselves, thus failing to experience the kind of happiness we could otherwise expect. In truth, the sãsana is the wellspring of all virtuous conduct, which assures happiness to those adhering to the venerable principles of Buddhism.

心意是世间之首，如果心意是粗鲁而未开发的，每一件与它有关的事也相对变得粗鲁而未开发了。这就像一个全身肮脏的身体，任何一套衣服碰到它，都一定会被它的肮脏所污染；法的本质是纯净的，当它接触到一颗肮脏的心时就变脏了。一堆秽物和污垢上面的一件乾净的衣服，就像一个心意肮脏而披着经典外衣的人（像狼披羊皮），是做不出好事来的。

Ãcariya Mun continually emphasized that the heart is the most important thing in the world.A heart that is vulgar ends up vulgarizing everything with which it comes into contact. Much like a filthy body, it soils whatever it touches – no matter how nice and clean it may initially be – making it filthy too in the end. So Dhamma cannot escape being tainted by a vulgar heart. Even though Dhamma itself is perfectly pure, it becomes tarnished as soon as it’s embraced by someone with a corrupt heart – like a clean cloth being rubbed in the dirt. For example, when a wicked person tries to impress others with his knowledge of the Buddhist scriptures, nothing good ever comes of it. Vulgar people who are stubborn and unyielding about religious matters are just the same; and no matter how extraordinary Buddhism is, they are unable to derive any of its benefits. They merely proclaim themselves to be Buddhists but they never understand the real significance of Buddhism and how it applies to them personally.

一个对法漫不经心的人，是绝不能蒙受法益的（然而事实上，法是能够产生无可计数的利益的），他只能耍嘴皮子，而他对法的修习则是一场滑稽秀。一个人的心意之外别无法，法的修习必须直接向着心意的开发和净化，法的道路就是心意开发的道路。认为法在一个人的身心之外，就是误解了法的真实性和根本性。因为这个事实，他的善恶行为在法上产生了效应，所以感受着他的苦乐。

楼主注：禅宗祖师曰，“此法即心，心外无法；此心即法，法外无心。”，这点跟阿迦曼的开示内容非常近似...

The actual truth about the sãsana is this: we ourselves are the sãsana. No matter how good or bad our actions are, whatever subsequent degree of happiness or suffering we experience – all directly affect the sãsana. The word “sãsana” means the correct way of living as practiced by each individual. If we think the sãsana exists outside of ourselves, then our understanding is wrong, and so our practice too is bound to be wrong.

当一个人用错误的方法来了解法，他就错过了原本可以从它获得的利益。当然，有时他也许能够得到一些利益，但它再度是错误的利益。只要想想加、减、乘、除错误的结果；缝补衣服的错误方法；两个人之间责任履行的错误方法，例如夫妻；赚钱或花钱的错误方法；开车的错误方法¨¨等，任何事情做错了，就不能达到预期的目的。相反的，它产生了不利的结果，以失望、自我迷惑、烦恼的形式出现，更重要的是，所有这些错误，不想要的结果，必然无可避免地影响到做错的人，不论他是否知道或是否需要它们。

Anything which is wrong is more or less useless. It can be made useful only at the expense of the righteousness, dignity, and integrity of each individual. Put simply and clearly: if we are wrong in our hearts, then whatever we do turns out wrong. For instance, calculations don’t add up; clothes don’t fit properly; traffic regulations are ignored; married couples deviate from accepted norms, failing to honor their vows; parents and children are at logger-heads; wealth is ill-gotten, its distribution inequitable; the authorities flout the laws of the land which are designed to keep peace; rulers and their constituents cannot seem to work together for the common good according to the law, and so become distrustful, behaving like enemies.Regardless of how we experience the harmful consequences, the disappointment and misfortune that result from wrong actions will inevitably arise right where they are committed – in the heart. The cause being wrong, the effect is bound to be harmful. When we wrong someone, the harmful consequences from that action are unavoidable, even in cases where we are unaware of having wronged that person. The wrongdoer must necessarily receive the full results of his actions. It’s no use thinking that we can somehow avoid the unpleasant consequences – whatever they are, they will definitely manifest themselves someday. By remaining indifferent or negligent about wrongdoing, we face the clear prospect of personal misfortune here and now in this lifetime.

对佛教徒来说，最重要的就是区别是非。法是真理，如果一个人误解了真理，那他自己就应该接受谴责和报应。一个接受法而成为法的人，能够辐射安宁给自己和所有相关的人们。没有这样的接受法，其结果将是猜疑、憎恶，然後接着暴力的火焰，它将毁灭它的制造者和所有相关的人们。当心意带着自我毁灭的火焰，那里能够找到安宁？而当世界允许这样的心意去做裁判者，去掌握国家所有的事务，怎麽能够衡量正义而带给人们和平呢？

Looking any further ahead than this would merely amount to grasping at shadows and missing the real issue. The sãsana is not a shadowy specter, deluding people into ignorance. It’s a path that unerringly reveals the Truth in all its many aspects. Followers of the sãsana, who deviate from the path and then unfairly accuse it of having failed them, are inextricably compounding their own miserable predicament. The sãsana, as always, remains pure and unperturbed. Ãcariya Mun always stressed that people who accept the Truth, embodied in Buddhist principles, receive the blessings of Dhamma. Being cool and calm themselves, all their relationships tend to be the same as well. The world they live in is a peaceful place where they are unlikely to suffer the kind of contentious bickering that causes acrimony and engulfs both parties in heated recriminations. The reason people never experience the happiness they long for is that they allow a fiery, inflamed mentality to dictate their attitude in everything from business dealings to workplace, from legal proceedings to marketplace. Wherever they go, whatever they do – they are as hot as fire, so they find it hard to maintain a balance in their lives. Such people never seem to consider dousing the bonfire they constantly carry in their hearts so as to gain enough breathing room to relax, balance themselves, and find some measure of happiness.

尊者阿迦曼说，从他出家以来，他一直欢喜地专注於思惟佛陀的正法，而且已经体认了正法是何等的深广，远比广大的海洋最深最广的地方还来得深广。这就是法的精微奥妙，因为从每一个步骤的修习所获得的成果，都随时地成长得更广、更深而且更微妙。如果有必要，他会时时刻刻不断地亲自顶礼，向佛、向法、向僧致敬，因为这比其他任何工作更快乐。这麽做不会疲累，因为佛、法、僧都是超时间的，永远与他在一起。不再回到无常、变迁（中译注：苦）和无我的境界里。

Ãcariya Mun said that during his whole life as a Buddhist monk he enjoyed investigating the Dhamma taught by the Lord Buddha, whose incomparable breadth and depth are infinitely greater than those of the vast oceans. In all truth, the sãsana is so inconceivably profound and subtle that it’s virtually impossible to investigate every aspect of it; and the results attained from each successive stage of the practice are so amazing that they defy description. He insisted that only his concern that others would think him crazy kept him from continuously prostrating himself to the Buddha, Dhamma, and Sangha. He would consider it his occupation otherwise, performing it easily and joyfully without ever experiencing fatigue or boredom. He was absolutely certain that, whatever happened, he would always be inseparable from the Buddha, Dhamma, and Sangha – akãliko. In stark contrast, the world of anicca, dukkha, and anattã constantly smothers the hearts of living beings, leaving them forever distressed and resentful.

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礼敬阿罗汉，愿以分享此文功德，回向一切众生，回向无上菩提，回向四众和合，回向正法久住。