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泰国当代女阿罗汉Mae Chee Kaew的传记

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发表于 2011-2-6 08:46:51 | 显示全部楼层 |阅读模式
本帖最后由 大念住 于 2011-2-6 13:24 编辑

多谢本站网友Panna的介绍, 有幸阅读了泰国当代女阿罗汉Mae Chee Kaew的传记

http://www.forestdhammabooks.com/

Mae Chee Kaew – Her Journey to Spiritual Awakening & Enlightenment

“Mae Chee Kaew (1901-1991) was a countrywoman, who lived a simple village life in the northeastern region of Thailand and overcame enormous difficulties in her attempt to leave home and follow the Buddha’s noble path. Blessed with the good fortune to meet the most renowned meditation masters of her era, Mae Chee Kaew took their teachings on meditation to heart, diligently cultivating a mind of clear and spontaneous awareness. Her persistence, courage, and intuitive wisdom enabled her to transcend conventional boundaries – both those imposed upon her by the world and those limiting her mind from within – and thereby find release from birth, ageing, sickness and death.
Mae Chee Kaew is one of the few known female arahants of the modern era and testimony to all beings that regardless of race, gender or class, the Buddha’s goal of supreme enlightenment is still possible...”

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Mae Chee Kaew 幼年时遇到阿姜曼,种下禅修的种子,然而阿姜曼却禁止她在没有他指导的情况下修行(可能是阿姜曼预见到她会走弯路)。Mae Chee Kaew 由修一心念"哺多"(佛名)入手,很快可以入深定。   虽然Mae Chee Kaew中年出家禅修后定力愈发深厚,但却陷在定境和禅相中不能自拔。尽管她每年都翻山越岭步行一周去参见阿姜曼,阿姜曼也教导她要将观力由外转向内,Mae Chee Kaew 仍然无法改正,继续在定境中四处遨游。

直到某一天,她所在修行团体的指导长老无法抵御情欲的侵蚀,突然和团体内一位尼众还俗结婚了。这极大地警示了Mae Chee Kaew, 因为此位长老的定力也极为深厚,是团体里少数几位和她有相似定境的出家人之一。她意识到禅定不能够断烦恼。

Mae Chee Kaew  于是出发去行脚,希望遇到明师能够指点她,之后的几年里,她着重修习不净观,并有相当成就。直到某天阿姜摩诃布瓦 Achaan Maha Boowa来到她的村子。

阿姜摩诃布瓦本人的修行经历和Mae Chee Kaew 的经历异常相似,也曾经耽着于定境中多年,所以非常清楚定境和禅相的危害,他一再地告诫Mae Chee Kaew 要向内观察,但她却总是不能遵从教导,回到只关注禅相的老路上,直到阿姜摩诃布瓦大发雷霆,严厉地告诉Mae Chee Kaew 不要再来见他了。

Mae Chee Kaew 惊吓之余,深入反思,终于下定决心改变禅修方法,遵照阿姜摩诃布瓦的教导去做,很快她就见到了心识惊人明亮的光,如此宏伟惊人,以至于Mae Chee Kaew 以为她已经证悟了。她去见阿姜摩诃布瓦,详细描述了她的所见,阿姜和蔼地告诉她这不过是无明的表现而已,指导她应该去研究观察这个光亮的无明。

(这里几乎和阿姜摩诃布瓦尊者的一篇《灭苦之道》讲的一模一样
http://www.foyin.org/zhuanji/news/news_view.asp-newsid=1116.htm

很快Mae Chee Kaew 了解到这个看似精细明亮壮观的东东还是有表现出某种不规则的症状,苦及不圆满的表现非常细微,却足以引起她的怀疑。为什么这个有多种状态?它并不恒常。那些细小的不规则性、涨落变动,尽管精细,还是能引起念住和智慧的注意。

终于在一九五二年十一月一日清晨,Mae Chee Kaew证到了初果




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发表于 2011-2-6 23:12:26 | 显示全部楼层
Sadhu! Sadhu! Sadhu!
贤友对Mae Chee Kaew修行的大致经历翻译得挺不错的。
礼敬彼世尊、阿拉汉、正等觉者!至心皈依佛法僧三宝!勤修戒定慧,息灭贪嗔痴。
http://www.theravada-china.org/h ... -me-from-space.html

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发表于 2011-2-7 02:17:36 | 显示全部楼层
本帖最后由 Panna 于 2011-2-7 08:55 编辑

在一九五二年十一月一日,作者没有说她是证了什么果,我想她是证了阿拉汉果。

传记的后面有提到几次她已经证了阿拉汉果。
礼敬彼世尊、阿拉汉、正等觉者!至心皈依佛法僧三宝!勤修戒定慧,息灭贪嗔痴。
http://www.theravada-china.org/h ... -me-from-space.html

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发表于 2011-2-7 09:32:32 | 显示全部楼层
像是以有分心产生的色聚为修观的所缘

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发表于 2011-2-7 15:57:23 | 显示全部楼层
有一点值得讨论,只就翻译而言,其实偏爱入定不能说有什么特别的危害。如果译文的定境指的是禅定的话

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发表于 2011-2-7 17:03:18 | 显示全部楼层
如果她是女众的话,证得了阿拉汉果,也必须当天出家或者般涅槃。在南传佛教里已经没有了女众的出家传承,如此,她是否是当天般涅槃了呢?
诸恶莫作,众善奉行,自净其意,是诸佛之教导。

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发表于 2011-2-7 20:58:01 | 显示全部楼层
本帖最后由 Panna 于 2011-2-7 10:03 编辑

On a clear and cloudless Asāḹha full moon day in July, at the age of thirty-six, Mae Kaew knelt before the monks and nuns at Wat Nong Nong and, without regret, left behind everything that embodied her former life, everything that she considered herself to be. By taking part in an age-old ritual of grace and simplicity, she declared herself to be a mae chee, a rightfully ordained Buddhist nun.
*******
Mae Kaew prostrated three times before Ajaan Khamphan, the senior monk who presided over her ordination. Clasping candles, incense and a lotus flower in her joined palms, she took the Lord Buddha as her refuge: Buddhaṁ saraṇaṁ gacchāmi… She took the Dhamma, the transcendent essence of the Buddha’s teaching, as her refuge: Dhammaṁ saraṇaṁ gacchāmi… And she took the Sangha, the community of noble monks and nuns, as her refuge: Sanghaṁ saraṇaṁ gacchāmi… Then, after establishing a serious and thorough resolve to fully commit herself to the training rules, she formally recited the basic precepts of a mae chee in front of the entire assembly. She vowed to refrain from harming living creatures; taking what is not given; all sexual conduct; false speech; taking intoxicants; eating after midday; partaking in entertainment and using cosmetics; and using high beds and luxurious seats.
*******
Having inspired the candidate and motivated her with a sense of purpose, Ajaan Khamphan chanted a formal blessing to sanctify the occasion and confirm her new status as a fully ordained mae chee. With that, Mae Chee Kaew had finally fulfilled her lifelong ambition.


以上段落是讲她出家受了八戒。

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以下段落是讲她证果后的情形,放在这里让大家自己评定吧。

For days, the enlightened essence completely absorbed Mae Chee Kaew’s attention. The radiance of mind that she had valued so highly now appeared coarse and sullied by comparison, like dung next to gold. Eventually, through the natural flow of consciousness, the mind essence began reconnecting with her faculties of awareness and with the physical presence of her body — those factors of her worldly personality that were still bound to the cycle of birth and death.

Mae Chee Kaew’s conscious mind and her physical body were the surviving remnants of eons of past kamma, and they would continue to experience the consequences of those past actions until their disintegration at the time of death. Though all attachment to them had been dissolved in the great ocean of Nibbāna, body and mind continued to function normally in their own natural spheres. But, because the mind essence was purified, each thought was an expression of freedom from delusion, and each gesture was an expression of enlightenment. Living in the world, but no longer of the world, Mae Chee Kaew’s mind was untouched by mundane desires.

Because her body and mind were results of the past kamma that lingered on, she thought to unravel the fabric of her past existence to see where it led. Through the power of her divine eye she began to reflect upon the lack of a beginning to the history of her former embodiment. She was amazed to find out how many times she had been born and how many times she had died; to see how many lifetimes she had spent traversing the immeasurable expanse of sentient existence.

If the countless corpses that she had discarded along the way were scattered across the countryside, there would not be an empty stretch of ground left. Imagine the amount of time it took to be born and to die that many times! It was impossible to count all the births and deaths. There were far, far too many to even try. She felt deep dismay as she reviewed her past. Why, being born into suffering so often, had she constantly endeavored to be born again?

Eventually her focus turned to the innumerable corpses that have been discarded at death by each and every person living in the world. She saw the same situation everywhere. All living beings, whether male or female, have exactly the same history of death and rebirth; all are caught in the same vicious cycle. Everyone is equal in that respect. There is no injustice and no inequality — just karmic causes and conditions leading to the many recurring forms of becoming and dissolution. Stretching back indefinitely, she saw sentient existence crowded with the remains of death and decay. It was an unforgettable sight.

礼敬彼世尊、阿拉汉、正等觉者!至心皈依佛法僧三宝!勤修戒定慧,息灭贪嗔痴。
http://www.theravada-china.org/h ... -me-from-space.html

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发表于 2011-2-7 21:06:50 | 显示全部楼层
本帖最后由 Panna 于 2011-2-7 08:13 编辑
清正 发表于 2011-2-7 02:57
有一点值得讨论,只就翻译而言,其实偏爱入定不能说有什么特别的危害。如果译文的定境指的是禅定的话 ...


主要问题是因为执着于定而不转向于修慧有碍于完全解脱。
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佛陀的教法是层层增上的,一层比一层殊胜的。戒清净是为了定,定的清净(心的清净)是为了慧。修定能获得非常殊胜的功德,而且定本身也非常殊胜。当然我们不用担心,只要是在佛陀的教法里面,一般都不会执着这些定境,因为知道还有更上、更殊胜的法在后头等着修习。我们通常把定作为一种工具,它是慧的近因,也就是培育观智的直接因素。即使培育了观慧,也不能只是满足于世间慧,一定要精进努力培育出世间慧,如此才能获得佛陀教法的真实利益。

摘自:《清净道论》讲要
礼敬彼世尊、阿拉汉、正等觉者!至心皈依佛法僧三宝!勤修戒定慧,息灭贪嗔痴。
http://www.theravada-china.org/h ... -me-from-space.html

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 楼主| 发表于 2011-2-8 01:20:35 | 显示全部楼层
清正 发表于 2011-2-7 15:57
有一点值得讨论,只就翻译而言,其实偏爱入定不能说有什么特别的危害。如果译文的定境指的是禅定的话 ...

Mae Chee Kaew的问题是她很快可以在定境中与六道各种众生交流,而且似乎可以自由遨游各种世界。她长期认为这是修行的一部分。

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 楼主| 发表于 2011-2-8 01:27:29 | 显示全部楼层
清正 发表于 2011-2-7 15:57
有一点值得讨论,只就翻译而言,其实偏爱入定不能说有什么特别的危害。如果译文的定境指的是禅定的话 ...

其实从她和阿姜摩诃布瓦的修行经历可以明显看出泰国阿姜曼一系先止后观的修法的缺点,就是: 不修纯粹内观,而是按照先止后观修行的行者很多都陷在定中出不来,前功尽弃,这个大毛病大乘讲的很少,就是南传里,真正修内观(干观)的,也主要是缅甸的禅师如马哈希一派的 (其实就是缅甸帕奥禅师也不是纯粹的内观),泰国隆波田禅师动中禅一派,泰国阿姜念一系(她的修法也是从缅甸禅师那里学来的)

泰国的阿姜查,阿姜李,阿姜摩诃布瓦等等基本都是先止后观的路子,所以读他们的自述,可以看到他们修行中都曾有一段因为耽搁在定中走弯路的过程,幸运的是有明师指点而跳了出来。

马哈希禅师实际反对修四禅八定,而且他也讲明了原因。

他说根据禅师的统计,在这个时代,只有不到2%的修四禅八定者从止禅升到观禅,其余全部被止禅给迷惑了。他建议越过四禅八定,直接进行观禅,马哈西的禅法,也叫干观。

他说的那个2%,可能是针对南传里面先修止禅,再修观禅的修行者。
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