《靜思晨語。法譬如水》213. 九惱 (八)

The Nine Ordeals (Part 8)

影音版 優酷網  | YouTube 

春天、人間大自然，就是草木很青翠、很茂盛，這是很好的境界，最重要的是我們的心也是一樣，要像春天那樣樂在心中。我們的心若時時快樂，自然就像大地春天一樣。快樂也就是心開闊，心若不開闊，綁住了，哪裡能快樂呢？所以中國話叫做開心，開心，意思就是我們的心放開闊，放開闊，開闊就快樂，快樂。

In spring, nature flourishes with lush grasses and trees, it is a very beautiful state. Our minds should be the same. Just like in spring me, joy arises in the heart. If we are always happy, it feels like spring. Happiness is having an open mind. If our minds are bound, how can we be happy? The Chinese characters for "happiness" are "open mind". This means to let our minds be spacious. Opening up brings happiness.

為什麼不快樂? 當然是有東西綁住了，我們的心綁住了，那叫做煩惱。我們如果問人：「怎麼了？你怎麼不快樂？」「不知道，我的心好像被什麼綁住了。」綁住就是悶，悶住了。一定是有原因，什麼事讓他心不開？什麼事纏住他的心？當然這就很複雜了。

Why are we unhappy? Because our minds are bound by something called affliction. If we ask, "What's the matter? Why so unhappy?" They answer, "I don't know. I feel like my mind is stifled and suffocated." There must be a reason why they are unhappy and are all wrapped up with something. Of course, it becomes complicated.

 

心若能如大地迎春
開闊而歡喜
就能以明朗的智慧
觀照出萬物之理
內心自然充滿法喜

所以我們一定要時時顧好這念心，希望我們的心能平平順順很調和，心如春天，春臨心地，自然就心開了；開心了，無論看什麼事都是法喜。用我們的智慧去觀萬物，萬物都有它的道理存在；看出了萬物的道理，我們就從內心起歡喜，這叫做開心。

So we must constantly take care of our minds. Hopefully our minds can be peaceful and very harmonious. When we let spring arrive in our minds, naturally our hearts open up and we become happy. We will be filled with Dharma-joy. We must use wisdom to observe everything. Everything has its reason for being. If we can see the truth of things, joy arises in our minds. That is happiness.

心若能如大地迎春，開闊而歡喜，就能以明朗的智慧，觀照出萬物之理，內心自然充滿法喜。

If one's mind can be like the land welcoming the arrival of spring, one is open and joyful. In so doing, one has the clear wisdom to reflect the truth of all things. Thus the mind is naturally filled with Dharma-joy.

 

引取之心名為貪
謂眾生於五塵可意之境
貪染生著起諸惑業

不過，我們凡夫總是被縛，被東西綁住，被煩惱綁住，所以不開心，無明就起了。所以在經文中有一段這麼說：「引取之心名為貪」。

However, most people are often tied down by things and afflictions. So they are unhappy and become ignorant. A passage in the text states, "the grasping mind is known as greed".

引取之心名為貪，謂眾生於五塵可意之境，貪染生著起諸惑業，因被纏繫不得解脫，故名貪縛。

The grasping mind is known as greed. When we take pleasure in the Five Sense Objects, greed and attachment give rise to deluded karma. Thus we are bound and unable to be freed. This is called Bond of Greed.

貪就是有了外面的境界而引起，引起什麼呢？取著，這叫做貪。眾生就是在五塵，被我們所看到的「可意」就是心很歡喜，在五塵中起了貪著。那就是事事起歡喜，歡喜什麼呢? 歡喜這些東西，有的是貪於五塵，五塵就是色和什麼呢? 聲香味觸，對，就是貪於五塵。

Greed, or grasping, is elicited by external conditions. Sentient beings see pleasures of the Five Sense Objects. Greed arises when things bring us happiness. Why are we happy? Because we like these things. Some cling to the Five Sense Objects: form, sound, smell, taste, touch. Yes, we desire these objects.

 

因被纏繫不得解脫
故名貪縛

對於色，所看得到的東西都叫做色，尤其是人，人與人之間，色字頭上一把刀，對東西的貪著就很多了。所以如果這些東西，都是我歡喜的，我就要佔有它，也想要得到我所歡喜的。只要是你所歡喜的，你就不希望被別人佔有，所以就會起對立。大的從國家互相門爭戰爭、鬥爭；中的是社會；小的就在是人與人之間，為了要佔有，就排斥別人。

Everything we see is called form. Between people, form inspires lust, which brings about disaster and a deep desire for things. If there is something that we like we will strive to have it. We want to obtain what we like. Also we do not want others to have it, so confrontations arise. Major conflicts lead to war between countries, medium ones occur within societies, and minor ones between people. To possess something, we exclude others.

這實在是很可怕的心，我們凡夫心，心地常常起震波，浮動不休，所以「貪染生著」，在五塵中去貪染、去生著，自然就「起諸惑業」。

This is a terrible mindset. Most people experience disturbances of the mind. When "greed and attachment arise" due to the Five Sense Objects, naturally "all deluded karma arise".

 

因為一念貪染執著
迷失清明的心
在身語意行為舉止中
無法覺察錯誤
就是惑業

惑，自己在了做什麼錯事，自己都不知道。所以惑、無明，就是因為一念貪染，所以很多迷惑就生起了，這叫做「業」。

Delusion means we are not even aware of what we did wrong. Delusion and ignorance are caused by greed, and lead to confusion. This is karma.

因一念貪染執著，迷失清明的心，在身語意行為舉止中，無法覺察錯誤，就是惑業。

When a thought of greed and attachment arises, one loses purity of the mind. One is unaware of one's mistakes in conduct, speech and thoughts. This is deluded karma.

只要你一筆差錯，一直纏下去，就不得解脫了，很辛苦。人生只是一念差錯，引起一念，五塵起歡喜心，一旦心對五塵起了歡喜心，一糾纏下去，真的迷惑，就開始很繁雜，很複雜，這樣一直糾纏下去無法解脫，這樣稱作「貪縛」，就是貪綁住了我們。這都是因為貪而起意。

眼睛看外面的境界，然後我們內心起心動念，不可收拾，這樣就開始造業了。這就是凡夫的境界！

With a single misstep, we are tied down, unable to be liberated. It is painstaking. In life, a single wrong thought leads us to take happiness in the Five Sense Objects, so we become deluded and confused. As it becomes complicated, we continue to entangle ourselves even more, and cannot be freed. This is the Bond of greed. Greed ties us down due to thoughts arising from desires. When we see external conditions, thoughts arise uncontrollably. That is how we begin to create karma. This is the state of ordinary people.

凡夫就是還在迷的境界，但是佛也是從凡夫修成的，所以尚未覺悟之前，也是一樣有犯迷的時候。所以佛陀一直將他的人生中，有九惱，九種煩惱，這樣為我們示範，讓我們知道，知道即使是在修行的過程，也是會有這樣的。生生世世，哪一世犯了迷惑造業，在哪一世，業一直牽連下來，不知何時要受報。所以我們要知道因果觀，因果的觀念，我們應該要知道。

They are still in a deluded state. Yet the Buddha also began His cultivation as an ordinary man. Before attaining enlightenment. He was also deluded at times. So the Buddha used the manifestation of His Nine Ordeals to demonstrate, to let us know that difficulties still emerge during spiritual practice. Life after life, whenever we become deluded and create karma, we will carry that karma with us, without knowing when retribution will occur. Thus we must understand the concept of Cause and Effect.

 

因被纏繫
不得解脫
故名貪縛

所以在這一段文字，已經是第八個煩惱。佛陀這個煩惱，就是調達推山石傷佛這個故事，佛陀說往昔於羅閱祇城，有長者名為須檀，他的家庭很富有，很有錢。這位長者很富有，他有兩位太太，正房太太生的大兒子，名叫須摩提；第二位太太生的兒子，名叫修耶舍摩提，這兩位兄弟。

We have reached the eighth Ordeal. This is the story of Devadatta dropping a boulder on the Buddha and injuring Him. The Buddha said that a long time ago in Rajagrha, there was elder named Sultan whose family was very wealthy. The wealthy elder had two wives. The first wife gave birth to a son named Sumati. The second wife's son was named Suyasamati. They were brothers.

這位長者，慢慢年老了，雖然很富有，很有錢，不過歲月不饒人，年老了，然後命在垂危時，他就把兒子叫到面前:「我這麼多財產留給你們，你是長子，應該要懂得疼惜你的弟弟，將來兄弟要分家，你要用公平的心把產業分開。」就這樣往生了。

Sutan eventually grew old. Although he was rich, time was unforgiving. When he was about to die, he called the older son to his side. "I am leaving much wealth to you. You are older and should know to cherish your brother. In the future, when you split households, you should divide the wealth fairly."

但是確實產業很大，分一半的數量很大，所以這個大兒子須摩提，他還是覺得要分出去很不願意。所以有一天就把他的弟弟，兩兄弟好像感情很好，帶到外面要遊山玩水，大哥還牽著弟弟的手，看起來感情實在是很好的兄弟，手牽著手往山上去，但是到了山上，在很高的山崖邊，他趁著弟弟不注意時，就把他推下山崖。同時隨手也把石頭推下去，當然弟弟就這樣被推落山下，同時石頭壓下去，當然就往生了。

The wealth was truly great, and half of it was a large amount. So the older son, Sumati, was reluctant to split it up. He and Suyasamati seemed to get along well. One day he took him sightseeing at a mountain. The older brother took the younger's hand they seemed truly close. They walked up the mountain hand in hand. But when they reached a very high cliff. Sumati pushed Suyasamati off when he wasn't paying attention. Sumati then also pushed some rocks down to crush him. Of course Suyasamati died after falling and being crushed.

佛陀把話說到這裡，佛陀就說：「舍利弗，你知道嗎，當時的那位須檀長者，就是我這一世的父親白淨飯王，那位須摩提，長者的大兒子，就是現在的我釋迦牟尼，那位修耶舍摩提，就是現在的提婆達多，那就是因為有這個因緣，過去生中，在無數劫之前那時候，我把他從崖上推下去，同時以手推石…」這個生生世世，提婆達多不放過釋迦佛，所以生生世世有他就有他，一直糾纏報應，每一回都有這種業因果報。

At this point, the Buddha paused and said, "Sariputra, did you know the elder was a previous incarnation of my father King Suddhodana? Sumati, the older son of the elder was I, Sakyamuni. Suyasamati is the present-day Devadatta. Our affinity originated from our past lives, countless eons before, when I pushed him off the cliff. I killed him many kalpas ago." That karma meant Devadatta would not let Sakyamuni off for many lifetimes. Life after life wherever one was reborn, the other was also reborn. In every life, this karmic retribution manifested.

現在我雖然已經圓溝修行，已經是圓覺了，但是現在業還存在，這是餘報。所以他就說，我在耆闍堀山，行經那裡時，耆闍堀山有高有低，佛陀有一天行經那裡，在行走時，忽然間，提婆達多就居高臨下，同樣推了一顆石頭，要往佛的頭上壓下去。本來是對準了要壓下去，但是那時有山神，就趕緊把石頭撥開。但是石頭滾下來時，山神的力量撥開，石頭的表層也碎掉了，所以碎石片，已經射中佛陀的腳，也流血了，所以這也是一個餘報。幸好有山神在那裡，要不然這顆石頭滾下來，就頭破命終了。幸虧佛有護法山神，所以讓他能一命平安。

Although have completed my cultivation and attained enlightenment, the karma and retribution remain. Then the Buddha spoke of the time He was practicing at Vulture Peak. Vulture Peak was very rugged. One day when the Buddha was walking by, Devadatta suddenly pushed a boulder off the cliff. He aimed at the Buddha's head. It would have crushed Him, but a mountain god diverted it. As it rolled down, the mountain god pushed it aside and it shattered. But a piece of had shot into the Buddha's foot, causing it to bleed. That was a remnant of karma. Fortunately the mountain god was there, otherwise the boulder would have rolled down, crushed the Buddha's head, and ended His life. Fortunately the Buddha was protected.

佛陀就說：「這就叫餘報未盡！」

So the Buddha said, "This is called unexhausted karma."

 

世間之法多諸過失
涅槃寂靜無量功德
如來於世間涅槃得平等心
不住世間不住涅槃
而不棄捨利益一切諸眾生故
《法集經》

所以說來， 我們學佛要很小心。佛陀在《法集經》中有這樣一句話說：「世間之法多諸過失」世間有很多很多的過失，你看， 現在的佛陀在過去生中，凡是生在人間，就有很多的誘惑，使我們的心起伏不平靜；已經起伏了，不平靜就容易造業了。要等到什麼時候呢？那就是「涅槃寂靜無量功德」，到達涅槃寂靜，我們的心地要很寂靜。涅槃就是寂光的意思，心地很平靜，累積了很多功德。

As Buddhist practitioners, we must be careful. In the "Sutra of collected Dharma", there is a saying, "Worldly phenomena have many flaws". There are many flaws in this world. From the Buddha's past lives, we see that the Human Realm is full of temptations, which cause our minds to be restless. A restless mind easily creates karma. How long do we need to wait? Until we "reach Nirvana and perfect tranquility. With infinite merits" Nirvana is calm and illuminating, where the mind is absolutely tranquil and has accumulated many merits.

如來在這個世間，如來已經湼槃寂靜了，所以世間涅槃他是用平等心，不是逃避到一邊，不和外面的境界相涉，這樣就叫做涅槃，不是。

The Tathagata had already attained Nirvana while He was still in this world. He kept an impartial mind after attaining Nirvana. The state of Nirvana is not running away or avoiding the external world. No.

佛陀說：「於世間涅槃得平等心。」得平等心！下面這句很重要：「不住世間不住涅槃，而不棄捨利益一切眾生。」他不是說：「我已經入涅槃了，我在寂靜的境界中，外面沒有人來吵我，這樣叫做涅槃。」或是說因為我在修行，所以我要離開世間，或是我住於世間，我要有很多名利。」不是，他就是不住世間，不住涅槃，所以他的心就是無所著，無所住著在什麼地方，不過，佛陀的心只有一樣：「不棄捨利益一切眾生故」能不棄捨，不會不去利益眾生，這就是寂靜湼槃，佛的境界，這就是叫做圓覺。這麼簡單，不住著，不住不著這樣的圓覺。

The Buddha said, "After attaining Nirvana in this world, one sees everything as equal." This next phrase is important. "Do not abide in the world or in Nirvana. Be unwavering in benefitting all sentient beings." After He entered Nirvana. He did not say, I am in perfect tranquility. No one should come and bother me. That is not Nirvana. He did not think He had to leave this world in order to practice, nor did He have to remain in the world to attain fame and fortune. No. He did not abide in the world or in Nirvana. So His mind was not attached to anything. He was not tied to a certain in place. The Buddha was single mindedly "unwavering in benefitting all sentient beings". He would not give up on. His vow to benefit all sentient beings. That is tranquil Nirvana. This state of the Buddha is called Perfect Enlightenment. It is simply being unattached to everything. This is the state of Perfect Enlightenment.

世間之法多諸過失，湼槃寂靜無量功德，如來於世間湼槃得平等心，不住世間不住湼槃，而不棄捨利益一切諸眾生故。

Worldly phenomena have many flaws. Nirvana is tranquil with infinite merits. After attaining Nirvana in this world, the Tathagata sees everything as equal. He did not abide in the world or in Nirvana and was unwavering in benefitting all sentient beings Sutra of Collected Dharma.

所以希望我們大家能日日用簡單的心，用好念，簡單的念頭；用很簡單的一筆，畫出圓圈圈，不就是很圓很滿嗎？

So I hope everyone can face each day with a simple mind. Use good and simple thoughts. With a simple stroke, draw a circle. Isn't it complete and fulfilling?

再來心地不要有一絲起伏，心地的震波一起，就真的亂七八糟了，亂成一團，這叫做無明惑亂。

The mind should not fluctuate. Once the mind is disturbed, it becomes truly messy. This is ignorance and delusion.

各位，真的要時時多用心，修行無別法，只是要用很純粹清淨的這念心。大家還是要多用心喔！

Everyone, we must truly be mindful at all times. There is no other way to practice, there is only maintaining pure thoughts. All in all, we should always be mindful.