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| 2012/01/09 08:55:13瀏覽190｜回應0｜推薦0 | ||
THE NINE BONDS
我們修行者要常常照顧好我們自己的心念，我們的心念若明，道才會通；心念若不明，我們修行這條路就會模糊掉。所以我們要時時用心，守好一念清淨的心。 As spiritual practitioners, we must always take good care of our minds. With clear minds, we can clearly see the Way. If our minds are unclear, the path to spiritual cultivation is blurred. So we should always try to maintain a pure mind.  善男子 所以在《法集經》裡，佛陀也有這樣的一段文字，佛說：「善男子，諸眾生顛倒智慧，種種煩惱隨煩惱染。」 In the Sutra of Collected Dharma, the Buddha said something similar about wisdom. He said, "Good people, sentient beings with distorted wisdom are, constantly defiled by afflictions." 這句大家看文字，了解它的道理，我們眾生人人本具都有智慧，只是眾生把智慧顛倒了，所以就會生出種種煩惱；也說是種種煩惱來顛倒智慧。 Let's look at the meaning of this passage. Each of us has innate wisdom, but afflictions arise when we are confused. Afflictions distort our wisdom. 智慧顛倒會變成什麼呢？就是隨著煩惱的染著。我們人人智慧清淨，污染把它蓋在智慧之上，所以智慧已經被蒙蔽了，就好像無明煩惱把它遮蓋住了，就像髒的東西附著在明鏡之上，所以就開始去染著。 What happens when wisdom is distorted? Our pure wisdom is then defiled by afflictions. These defilements cover our wisdom so it is concealed in the same way that is obscured by ignorance. It is like grime sticking to a clear mirror. Thus defilement and attachment again.  我能度脫如是眾生 佛陀這麼說：「我能度脫如是眾生，而諸如來以過去願行，隨眾生根性信等，所以彼彼行中無所分別。」 The Buddha once said, " I can help transform sentient beings. As the past Tathagatas, through vows and actions, accommodated all capacities, habits and beliefs, I am non-discriminating among all actions. 佛陀很辛苦，因為眾生就是智慧受無明染著之後，開始就一切顛倒亂想，一切人生的道路就迷茫了。佛陀就是因為迷茫的眾生，所以他要來人間，所以佛陀說能夠度脫；所以佛陀很有信心能夠度脫這些眾生。 The Buddha worked very hard, because after sentient beings wisdom was defiled by ignorance, they became confused and got lost in their path of life. The Buddha come to the Human Realm for them. He said, "Transformation is possible." He was confident that He could transform them. 為什麼佛那麼有信心呢？因為相信人人本具佛性，相信人人都有那念與佛平等的智慧。既然是本具的，所以佛陀就有信心來度化，這是佛陀的願。所以說是「諸如來」，不只是釋迦佛而已。 Why did the Buddha have such confidence? Because he believed that each person has an innate Buddha-nature and wisdom equal to His own. Since it is intrinsic to their being, He was confident He could transform them. That was His vow, and the vow of all Tathagatas. 所以「諸如來以過去願行」－－每一尊佛若無發心要度眾生，他就沒有成佛的機會；就是為了要度眾生，所以他才會修行，修行才成佛。所以我常常說：「佛是為眾生成佛的。」因為要度眾生，他要下功夫，他要修行到達這樣的境界，才能夠說盡道理，開闢出一條道路，帶著眾生走過去，這就是佛陀他的願行。 Hence, He said," the vows and actions of past Tathagatas." If every Buddha had not vowed to transform sentient beings, they could not have attained enlightenment. The Buddha practiced I order to transform sentient beings, and His practice led to Buddhahood. Buddha attained enlightenment for the sake of sentient beings. He worked hard to transform them. He practiced to reach the state of Buddhahood, so that He could expound the truth and forge path for them. Those were the Buddha's vows and actions. 佛陀的願這麼大，那就是要隨順眾生。眾生種種的煩惱，這樣亂七八糟，八萬眾生的煩惱；一個眾生一種煩惱，每一個眾生聚集起來，有八萬四千煩惱。所以這都是眾生隨心所欲，所以造成很多不同的業。 His vows was so great that He could accommodated all sentient beings. Sentient beings have a mess of afflictions. These are so many individuals, each with a different affliction. Collectively, there are 84,000 afflictions. When sentient beings yield to desires, they create different types of karma. 佛陀就要隨眾生的根性信等等，因為眾生已經有習性，這個「性」就是習性，不是如來本性的性，是後天，以及不論是生生世世，或是與生俱來，乃至於後天的社會環境，一切令他的習氣已經染著了，所以根和性都是後天。 So the Buddha adapted teaching to different capacities, habits, beliefs. Sentient beings already have habits, which are natures that develop over time, not their original Tathagata-nature. Their nature are developed over many life times, or are influenced by things in their environments. So roots and natures are developed. 根就是五根－－「眼、耳、鼻、舌、身」；性就是習氣的性。所以已經是凡夫的習氣了，隨著外面的境界就會起心動念。 Roots refer to the five senses: eye, ear, nose, tongue, body. Our habits become our nature. Because we have the habits of ordinary people, our thoughts are influenced by external conditions. 而且他的信，有的人信一般的民間宗教。我們也常常聽到，生病了，比較鄉下的都會去問神、擲筊：「我的貴人到底出在哪邊？我要去哪裡找醫師？」有的擲筊、有的問神，說是神指點他，他就來了，變成寧可信其有，不可信其無。也說不定真的剛剛好，這叫做心。 Some people practice folk religions. When people in rural areas get sick, they ask spirits and cast lost to find a benefactor, or a doctor. Some cast lots, some ask spirits. They say the spirits guided them. They would rather believe in the existence of those gods than not, and sometimes a coincidence may reinforce their belief. This is the mind. 心、性的信仰，受外界五根雜染，使我們的信仰無法很明朗，但是他就是這種習氣。如此佛陀他也要來，一個一個度化他。所以佛陀在芸芸眾生中，就是「隨眾生根性信等，彼彼行中無所分別」。 This is the mind following a belief. When a belief is defiled by the five senses and external conditions, it becomes blurred. But these are our habits, so the Buddha had to transform people one by one. When the Buddha lived among the people, He did not discriminate between them based on capacities, natures or beliefs. 「彼彼行中」不論是什麼樣的業行，無論是什麼樣的根性信等等…各人有各人不同的心思動作，不同的業行。在這之間，佛陀要很慈悲，無所分別，這就是我們常常平時在說的：「心包太虛。」－－不分國界，不分人種，不分宗教信仰，我們都把他包含進來。因為我們人人都是學佛者，我們要學佛陀的大心量。 "Among all actions" refers to all Karma, capacities, natures, beliefs, etc. We each have our own thoughts, actions, and karma, so the Buddha was very compassionate and treated everyone equally. We often say we should broach our minds to encompass the universe. We should embrace everyone regardless of nationality, ethnicity or religion. As Buddhist practitioners, we must emulate the vast capacity of the Buddha's mind. 所以我們要時時把我們的心照顧好，心念必定要正確，這樣才不會在這麼多彼彼行中，造這麼多業；這麼多芸芸、很多的眾生，因為眾生多，習氣各不相同，只是把一念智慧顛倒過來，如此煩惱染著，真的是苦不堪言。 Thus, we should always take care of our minds and maintain right intentions. So that we do not go astray. These are so many sentient beings all with different habits. Distorting a single wise thought can afflict our minds and bring unspeakable suffering.  學佛者要學佛陀的大心量 之前我們已經說過「九惱」。 Earlier we spoke of the Nine Ordeals. 所有的眾生、凡夫，人人都是隨著這個業累，一直積、一直積，積得我們世世生生，都是隨著這個業累因果，這樣一直在受苦拖磨，這就是所有的凡夫。 All sentient beings are born with the burden of karma, with continues to accumulate. We suffer and are worn from karma's effects in life after life. This applies to all ordinary people. 所以佛陀他說：「不只是凡夫所做的，累生累世這個冤冤相報的業，愈做愈纏越多；不只是凡夫，即使佛的境界還是一樣，這個業會找來。因緣若是相會時，還是連佛都要受報。」這是前面我們所說過的九惱。 The Buddha said the accumulation of karma over multiple lifetimes, and the entanglement of retribution not only affect ordinary people, but Buddha as well. Karma follows us when causes and conditions converge, even the Buddha experienced retributions. Those were the Nine Ordeals. 再來這些煩惱都是怎麼造成的呢？以下再深入，除了九惱之外，就是有「九結」，九種的「結」。 Next we will discuss how afflictions are formed? We will discuss this in depth. Besides the Nine Ordeals, there are the Nine Bonds.  九結： 「惱」只是一個「果」，其實這個「結」開始就是「因」。 An "ordeals" is just an effect. The Bond is actually the cause. 為什麼會有這些冤冤相報的事？那就是我們人人心都打結了。 Why are there cycles of hatred and retaliation? Because our minds are bound. 本來這麼單純，一筆就能圓滿了，不論是宇宙之間，我們從宇宙太空來看星球，都是看過去都是圓的。看，無論是地球，或是月球，還有火星、水星、木星等等，這些我們看都是圓的。如此簡單，在整個宇宙的組織，就是圓、圓、圓。 Everything was originally simple, like one simple circular stroke, a perfect circle. If we could view the galaxy, and look at the planets from space, we would see that everything is round. The Earth, the Moon, Mars, Mercury, Jupiter and so on are all round. It is this simple, the whole universe is organized in the ways of roundness.  只要心念單純 在我們人也是一樣，我們的心靈，也好像一個宇宙一樣。所以我一直在說「心包太虛」，就是心靈的世界，是一個小乾坤，宇宙是大乾坤。 Let's consider humans, each mind is like a universe. Thus, " The mind should encompass the universe." The mind is a microcosm, the universe is a macrocosm. 這個小乾坤，就是在我們的心裡。所以心若簡單，心若圓自然人事物就圓，人事物圓，就是道理圓，道理圓就是心圓。所以這麼簡單的東西，讓它複雜了，所以就會變成複雜的結果，就是這樣亂，亂到糾結在一起。不只是糾結了，上下跳動，這實在是令人感到很可怕。 Each of us is a universe unto ourselves. A small microcosm resides in the mind. So it the mind remains simple, if it is "round", or harmonious, then our relationships and conduct will be harmonious, and our mind will be in harmony with principles. If we allow simple things to become complicated, then the results will be complicated and chaotic. They become a tangled mess. It is not only tangled, it will influence everything around. The mind can be truly frightening. 一切的亂與糾結，就是因為一個心，所以我們的心波不調，就心地大震動了。 If our mind is unbalanced, we will experience a spiritual breakdown. 所以我們講究就是希望單純，若複雜了，這九結就產生了。這就是以普通、以最簡單的來說，有這九種結。 So we seek simplicity. If complications arise, the Nine Bonds are created. Simply said the nine types of bonds.  結即繫縛之義 九種結就是縛住，讓我們解不開，綿綿纏纏。如此把我們纏縛住的結，這就是煩惱的別名。 The Nine Bonds entangle us and cannot be undone. They are another term of afflictions. 這個「結」字就是煩惱，九種煩惱有什麼煩惱？就是愛結、恚結、慢結、無明結、見結、取結、疑結、執結、慳結等等總共有九種。這九種東西，縛得我們實在很辛苦，所以佛陀這麼說：「一切眾生由此妄惑，而造作諸業。」 So Bonds are afflictions. What are the nine types? They are Craving, Anger, Arrogance, Ignorance, View, Grasping, Doubt, Jealousy, and Stinginess. These Nine Bonds tie us down, causing us to suffer. Thus, the Buddha said, " sentient beings create all karma from delusions." 無明煩惱就是「惑」，「結」就是「煩惱」，「煩惱」就是「惑」，「惑」就是「迷惑」。一切的道理，都令我們迷惑、迷茫。我們人若迷惑，很多的是非；心若亂，每一句話都是是非。我們若是心很明白，無論什麼樣的是非，到了我們這裡就擺平了，就沒有這樣的起起伏伏。 Ignorance and afflictions are delusions. Bonds are afflictions, afflictions are delusions, delusions create confusion. All these thing can make us confused and lost if we are deluded. If our minds are a mess, everything become a conflict. If our minds are clear, we can settle all conflicts as they arise. The our lives are stable. 不過是非也要講清楚說明白，但是我們的心不要隨著是非互相對立，若是一個見解偏差，自己的內心起煩惱惑亂，自然自己就會一直從那個不歡喜的點，變成了怨。 However, we must clearly understand the conflicts. We cannot allow our minds to become entrenched in opposition. A single biased view can give rise to afflictions and delusions. Our dislikes turn into resentment. 除了怨之外，就會妒，所以有很多東西，九個結，就這樣連綿一直結下去，叫做九結。就只是一念心生迷惑，很簡單的人事物就起了煩惱，那種恨就結了，怨也就一直生起，很辛苦。所以因為惑，所以造了很多的業，所以「造作諸業」，業就一直生起了。 And then into jealousy. Thus, the Nine Bonds continue to generate endless entanglements. A single deluded thought easily create issues about even simple matters or relationships. This then causes hatred and resentment, it is exhausting. We create much karma because of delusion. Hence, "create all karma."Karma will keep arising. 有時候會覺得：「奇怪，又沒什麼事，怎麼會變這樣？」「奇怪，人與人之間，有什麼好追求的呢？」「一個清淨清清淨淨的心，怎麼這麼奇怪，故意要去沾這麼多污染？」旁觀者清，都會感覺很不能理解，「奇怪阿，這是什麼在作怪呢？」就是結。這種結，不只是造作者惑，其實旁觀者也惑－－「到底你是在想什麼？」也一樣，也同樣這麼「霧煞煞」，好像在霧中看花一樣，霧茫茫了。 Sometimes we think, " Strange…it didn't seem like anything, so why did this happen?" " It's strange how relationships develop? " " Why would a clear and pure mind purposely allow itself to become contaminated? " Even onlookers cannot comprehend it. It is quite strange! " What is causing all this?" The Bonds. The Bonds not only delude the person involved, but others as well. Whatever we think, the same will happen and our minds will be clouded, like trying to see flowers through a thick fog. 所以我們要知道「心念所惑，為眾生苦所惑謗」，這就是煩惱迷惑生起。其實要毀謗人、要嫉妒人，要恨人、怨人，那個人也很辛苦，他若不是心很辛苦，他不會怨人、他不會恨人、他不會嫉妒人，他不會有復仇者的心態，這很痛苦。所以因為有這個縛，這種結來纏縛我們，繫縛住了，所以「流轉三世不能出離」，這都是一種結。 So we should know that "Delusions arise from thoughts, sentient beings suffer from delusions." This is how afflictions cause delusions to arise. People who slander, envy, hate or resent are suffering as well. If they were not, they would not feel resentful nor would they feel hateful or jealous. They would not have a heart of retaliation. This is very painful. These Bonds tie us down, so we "cannot escape the cycle of the Three Realms." 這種心結解不開，真的是苦不堪言。 If we cannot unravel them, we will experience unspeakable suffering. 各位，學佛，我們要學得如佛一般的心，要寬闊些，海闊天空。那種心地小乾坤，心內的宇宙，我們要很簡單，都是圓的、圓的，事事圓、人人圓，這樣道理就圓了。 As we learn the Buddha's way, we should emulate the vastness of His mind. The microcosm, the small universe in our minds, should be simple and harmonious. If we are harmonious in conduct and relationships, then we are in harmony with principles. 各位，時間累積一切，我們若萬一一念的煩惱，那就業力累積了。時間成就我們的道業，我們要好好向道、向佛，向覺看齊，大家要時時多用心。 Everyone, everything accumulates over time, one deluded thought could lead to the accumulation of karma. Times allows us to complete our practice, we must follow the Path of Buddha's enlightenment. Everyone, please always be mindful. |
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| ( 知識學習｜隨堂筆記 ) |
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