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一个忆念过去生的例子

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发表于 2020-11-14 10:22:06 | 显示全部楼层 |阅读模式
一个忆念过去生的例子

雷瓦达尊者

有一位禅修者接受导师指导后,在以这种方式去辨识过去世时,她见到临终时刻出现在有分的业。她见到的是一个女子在供养水果给一位比库。当然,这是善的临终所缘。她见到两个人:比库和女子,但她不肯定到底她在过去生是比库还是女人。这是重要的一点:不能单凭见到影像就确定的, 但能够透过辨识究竟名色法而确定。因此,导师指导那位禅修者去辨识比库的名色,以及正在供养水果的女子的名色。

当她辨识那位比库的名色时,没有见到比库的名色和她的名色有所连结。就像一个人不能知道其他人的想法和感受,但自己却知道自己的想法和感受,他人也只知道他们自己的想法和感受。同样的,在辨识的过程中,当你遇到自己过去的名色时,你也会感觉到在意门上有所连结。

当她见到比库的名色和她自己的名色没有任何连结时, 导师指导她再去辨识正在做供养的女子的名色。于是,她见到那位女子和她自己的名色是有所连结的。那女子所生起的感受,她也在意门里感受到。那女子感觉快乐,她也感觉快乐;那女子感到难过,她也感到难过。唯有如此她才能肯定地下结论,她在过去生就是那位女子。

接下来,导师指示她去检查那女子的背景。她发现那女子是一位非常贫穷,没有受教育的村妇,她也不是很满意于自己的生活状况。过后导师再指示她去检查,在供养水果给比库时她所发的愿。她辨识到那女子发了以下的愿:“由于这个供养,愿我投生为受过教育的城市女子。”我们很多人都曾经发下类似的愿。

在此,有必要了解五个因。从究竟的观点而言,没有受过教育的城市女子,只有究竟名色法。认为有城市、女子和教育的真实存在是愚痴和无明。这种想法根植于贪,它是贪见名法(lobha-diṭṭhi nāma,根植于贪并与邪见相应的名法)。

如果这种认知生起时具有喜悦,在速行里就有二十个名法; 没有喜,则是十九个名法。

对一位受过教育的城市女子的生活方式生起渴爱也是根植于贪。在这种情况下,速行里的名法数量也是具有喜则二十,无喜则十九。

渴爱是强烈的,但却不如努力设法得到自己所渴爱的那么激烈,后者就是在执取而不只是渴爱了。执取更强烈,比渴爱更激烈,她执取那种生活。带着这种执取,速行里的名法数量就会是:有喜则二十,无喜则十九。无明、爱和取组成了烦恼轮转。这当然是不善业。

然而,她做了供养而因此造下善业。肯定的是,她所作的供养,是在她生命中某个较早的时期,而并不是在临终时刻所作,但是那个善业已经完成也因此结束了。在留下业力的同时,它灭去了。

其实,无论是作善行或不善行,一旦完成之后,它就灭去,可是却留下了业力。只要一个人还没有断除无明和渴爱, 他所造下的善行与不善行永远会留下业力。由于如此,足够强大的业可以在临终时刻重现。而上述禅修者的这个业本身是善的,它之所以重现乃是因为业力。业和业力组成了业轮转。

因此,我们在此见到五个因:无明、爱、取、善业(行) 和业力。这些是母胎里的名色生起之因。你需要见到这个因果关系。

这位禅修者的经验是其中一个例子,说明了我们是如何教导禅修者辨识至少五个过去世以亲自明了业果法则。佛教徒相信业果法则,但若对业果法则的信心只是建立在纯粹听 闻的基础上,那是不够强大的。唯有当你知见业及其果报, 以及业果怎样与自己的过去世相关,你最终会了解:“善有善报,恶有恶报。”

摘自《诸佛所教之真谛》

“A Past-Life Recollection”

#SayadawRevata

One meditator who was instructed to discern her past life in this way saw the kamma that appeared in the bhavaṅga at her near-death moment. What she saw was a lady offering fruits to a bhikkhu. Of course, this is a wholesome near-death object. She saw two persons, a bhikkhu and a woman. She was not sure whether she had been the bhikkhu or the woman in her past life. This is an important point, and it cannot be resolved just by seeing the image; but it can be resolved by discerning ultimate mentality and materiality. Therefore, the meditator was instructed to discern the nāma rūpa of the bhikkhu and the nāma rūpa of the lady offering fruit.

When she discerned the nāma rūpa of the bhikkhu, she did not see any connection between the nāma rūpa of the bhikkhu and her own nāma rūpa. Just as one does not know the thoughts and feelings of other people, yet one knows one’s own thoughts and feelings, and others know their own thoughts and feelings; even so one feels a connection in the mind-door to who one was in the past when one encounters one’s past nāma rūpa in the process of discernment.

When she failed to see any connection between the bhikkhu’s nāma rūpa and her own nāma rūpa, she was instructed to discern the nāma rūpa of the lady making the offering. Then she saw the connection between the nāma rūpa of the lady and her own. Whatever the lady felt, she also felt in the mind-door. The lady felt happy, and she felt happy; the lady felt sorry, and she felt sorry. Only then could she definitely conclude that she was that lady in her past life.
Next, she was instructed to check who that lady was, and discovered that the lady was a very poor, uneducated village woman who was not very happy with her life. Then she was instructed to check what her aspiration was as she was offering fruit to that bhikkhu. She discerned that she had made the following aspiration: ‘Because of this offering, may I be reborn as an educated city lady.’ Many of us may have made similar aspirations.

Here it is necessary to understand five causes. From the ultimate point of view, there is no educated city lady; there is only ultimate mentality and materiality. To think that such things as cities and ladies and education truly exist is delusion and ignorance. Such thinking is rooted in greed; it is lobha-diṭṭhi nāma (mentality rooted in greed and associated with wrong view). If such cognition occurs with pīti, there will be twenty mentalities in the javana mind moments; without pīti, there will be nineteen.

Craving (taṇhā) for the lifestyle of an educated city lady is also rooted in greed. In this case the number of mentalities in the impulsion mind moments also total twenty with pīti and nineteen without it.
Craving is strong but not as intense as trying to find a way to get what one craves, in which case one is clinging and not just craving. Clinging is stronger and more intense than craving, and she was clinging to that life. With such clinging, the mentalities in the javana mind moments number twenty with pīti and nineteen without it. Ignorance, craving, and clinging comprise the round of the defilements. This is of course unwholesome kamma.

However, she had made an offering and so performed wholesome kamma. To be sure, she had made that offering at some prior time in her life and not at her near-death moment, but that wholesome kamma had already been done and was therefore finished. Leaving the force of kamma behind, it perished.

Indeed, whether one does wholesome or unwholesome things, they perish as soon as they are done, yet they leave behind the force of kamma. So long as one is not rid of craving and ignorance, one’s wholesome and unwholesome actions always leave the force of kamma behind. In this way kamma can be strong enough to re-appear at the near-death moment. This kamma itself is wholesome and appears because of the force of kamma. The kamma and its kammic force comprise the round of kamma.

Therefore, we see here five causes: ignorance, craving, clinging, wholesome kamma, and kammic force. These are the causes of nāma rūpa in the womb. One needs to see this causal relationship.

This meditator’s experience is an example of how we teach meditators to discern at least five of their past lives so as to understand the Law of Kamma directly. Buddhists believe in the Law of Kamma, but faith in the Law of Kamma based on mere hearing is not strong. Only when one knows and sees kamma and its results and how these relate to one’s past existences does one come to know that good begets good and bad begets bad.

Quote from < The Truth Taught by All the Buddhas>

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