《靜思晨語。法譬如水》451. 念純離亂想

Simplify Your Minds;Avoids Confusion

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眾生都是在見聞與我識之間。

Sentient being's consciousness is constantly influenced by what they see and hear.

我們每天眼睛張開，我們就開始準備一天的活動了，就開始進入盥洗室裡，轉開了水龍頭，就開始聽到水聲，所以這就是眼耳平行作用。

所以是什麼東西在眼耳之間「平行作用」？是識，我們的意識。

Every day, as soon as we open our eyes, we start preparing for our day. We enter the washroom, turn on the faucet, and hear the sound of the water. Our eyes and ears are functioning simultaneously. How do they function? Through our consciousness.

我醒了，我第一個動作應該做什麼事，就和那個動作的境界會合起來。也是想要這樣做，所以根和塵會合，所以才會相「緣」，才會有反應、動作。我們的動作，都是「根、塵」相「緣」之後的互相牽引。

When we wake up, we think about what to do first and then proceed to act in accordance with our thoughts. So, when sense organs meet sense objects, that creates various conditions which lead to the entanglement of senses and objects.

所以我們大家要時時真正警惕自己－－「根塵會合時，我們的心意什麼可作用？什麼事不可作用？什麼動作可行動？什麼動作不可行動？」這就是戒慎。

Therefore, we must always be truly vigilant. When the Roots and Dusts come together, what should our consciousness think, and what should it not think? What actions can we take, and what actions can we not take? This is discipline.

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眾生見聞我識
都因煩惱分別
如能見解念純
則能遠離亂想

When the three factors meet, afflictions cause discrimination. If we keep our perspective simple, we can avoid discursive thoughts.

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所以，我們應該要時時警惕－－「眾生見聞我識，都因煩惱分別；如能見解念純，則能遠離亂想。」

Otherwise, when senses meet our consciousness, we discriminate due to the afflictions that arise. "When the three factors meet, afflictions cause discrimination. If we keep our perspective simple, we can avoid discursive thoughts."

煩惱亂想，這都是凡夫。世間的人禍不斷，不就是源自於凡夫嗎？

Afflictions and discursive thoughts define ordinary beings. Aren't the endless disasters of the world caused by us ordinary beings?

為什麼要這樣分別？為什麼要這樣作亂？其實都是在見、聞、識。再說廣一點，就是根、塵、意境合會；所以就煩惱引發，所以就會變成亂想。

Why do we discriminate this way? When we see or hear things, our sense organs meet sense objects. Our consciousness then gives rise to afflictions, which leads to discursive thoughts.

所以，我們若能常常保持「心寬念純」，才不會產生禍亂。其實世間一切，都是如此簡單，我們怎麼不能單純一點呢？我們怎麼不能把心放寬呢？我們怎麼不能在人與人之間互相善解？我們為何不能「見物睹境，知足感恩」呢？

So, let us keep our hearts open and our thoughts simple. It is so simple, so why can't we be more pure? Why can't we open our hearts more? Why can't we be more understanding with each other? Why can't we be content and grateful whenever we see anything?

我們若能有些知足、感恩、善解，自然我們就能包容一切。

If we can be content, grateful and understanding then we will be able to accommodate everything.

說起來好像很容易，但是根塵會合的時候，總是一直無法把自己這念心控制下來、戒慎警惕；都無法及時讓它單純化，讓它及時善解，這都是因為眾生根機鈍劣。

This appears so straightforward. But when sense organs meet sense objects, it is difficult to have constant control over our minds and our thoughts. Even with discipline and vigilance, we may not be able to bring our minds to this state of understanding in time. This is due to our limited capabilities.

佛陀多麼辛苦，兩千多年來，他的佛法很好，如一股清水，能洗滌人人的心垢。偏偏眼睜睜看著這些水流過去了，意識中也知道，髒污的東西需要清水洗滌，卻欠缺即時行動。所以凡夫一生，已經在這麼長久的時間。

The Buddha worked so hard. For over 2,000 years now, the wholesome Buddha-Dharma has been like a stream of pure water that can wash away the defilements in our minds. But many of us just watch as this water flows past us. We are conscious of defiled things that need to be washed away, but we do not act quickly enough. That is why we remain ordinary beings for such a long period of time.

有一段文字：「一日為一劫，劫中為一日。」意思就是：你如果不把握當下，所做的就是無量劫，不知如何煩惱才能去除掉？或是你若不能及時趕快制止，這個業的行動，一旦做了，可能也是千劫一直延續下去。

There is a saying, "One day is as one kalpa, one kalpa is as one day." This is means that if we are not mindful of the present, what we do may lead to afflictions that we will not be able to eliminate for countless kalpas. Or, if we do not quickly stop the creation of karma, once created, the effects can last for thousands of kalpas.

所以我們要不斷懺悔。

So, we must continuously repent.

之前說了造罪業要懺悔，懺悔之後才能有功德。什麼功德？內才能常常警惕自己。「內能自修，外能禮讓」，所以這叫做功德。「內能自修」叫做「功」，「外能禮讓」叫做「德」。

Earlier we said to repent after creating karma. Then we will gain merits and virtues. What are merits and virtues? Inwardly, we must constantly self-reflect and cultivate ourselves. Outwardly, we must practice courtesy. These are merits and virtues. Cultivating ourselves is a merit. Being courteous to others is a virtue.

這如果不把煩惱去除，內心要下功夫就很困難；外面要顯出這個德，待人接物更不容易。

If we do not eliminate afflictions, it will be very difficult to train our minds or outwardly demonstrate our virtue when dealing with people and matters.

所以我們一定要把那些煩惱完全去除，所以煩惱亂想不復得入。若能如此，我們懺悔之後，不再有煩惱進入。

We have to completely eliminate those afflictions and confusions so they do not reappear. If we can do this, after we repent, afflictions will not reenter our minds.

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願以懺悔眼根功德
願令此眼
徹見十方諸佛菩薩
清淨法身不以二相

May the merits and virtues of this repentance enable our eyes to clearly see the pure Dharma-bodies of the Buddhas and Bodhisattvas of the ten directions.

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這段懺文再這麼說－－「願以懺悔眼根功德，願令此眼，徹見十方諸佛菩薩，清淨法身，不以二相。」

The repentance text goes on to say, "May the merits and virtues of this repentance enable our eyes to clearly see the pure Dharma-bodies of the Buddhas and Bodhisattvas of the ten directions."

了解之後，我們就能知道：「心、佛、眾生都平等；但是分別的只是，污染和清淨而已。」同樣是如來，「清淨如來法身」，以及「在纏煩惱的如來」，差別只在這裡而已。

When we understand this, we know that the mind, Buddha and sentient beings are equal. The only thing that distinguishes them is their state of purity. They are all Tathagata. The only difference between a pure Tathagata Dharma-body and one entangled by afflictions is their state of purity.

所以我們懺悔之後，就是希望我們能見到，清淨法身的如來。所以懺悔之後的眼根，才能「徹見十方諸佛菩薩」，不只是見自己的本性，我們也得以見十方諸佛。

So after we repent, we hope we can see the pure Dharma-body of a Tathagata. So, when we have repented, we can "clearly see all Buddhas and Bodhisattvas of ten directions." Not only do we see our intrinsic nature, we see all Buddha of the ten directions.

十方諸佛在哪裡，大家不是從十方來的嗎？是的，我們就能起那分了解自己，了解他人。

Where are the Buddhas of the ten directions? Don't we all come here from every direction? Yes. So, we can learn to understand ourselves and understand others.

當然佛經中的十方諸佛，還有十方諸佛的名稱，但是我們要在現實中，我們現實的生活，自己的本性無法發現、去見解。我們哪能見解到十方清淨如來呢？唯有我們從現在起步，從周圍了解，所以這也一樣要去除煩惱，我們才能以善解單純的念頭，來看我們自己，來看別人。

Of course, the Buddhas of the ten directions mentioned in the Sutras each have their own distinct names. But we have to be realistic. If we could not discover or understand our own intrinsic nature in our present lives, how can we understand the pure Tathagatas of the ten directions? We can only start from the here and now, from understanding our own surroundings. We have to eliminate afflictions so we can use a simple and understanding mindset to view ourselves and others.

但是佛經這樣子解釋－－「六根作用雖有優劣，而稱性功能，本來平等。」

It is stated in the Sutras that though the Six Roots function differently in different people, the ability of our natures is essentially equal.

雖然六根作用有優有劣，優就是好。利根機的人，一聞十悟，或是一聞千悟；跟你說一樣，你就能知道很多，這就是利根機的人。想要改過馬上易如反掌，很快很容易。

The Six Sense Organs can function well or poorly. They function well in those with superior capabilities, who can hear one thing and realize ten principles or hear one thing and realize 1,000. If I tell you one thing, you can understand many things. Those with superior capabilities can quickly and easily correct mistakes.

若是劣根機的人，就很鈍了。「知道了，我一聽就知道，我只是習氣就是如此，讓我慢慢來。」這就是劣根器。

Those with inferior capabilities are slow " I know. Once I hear it I know. I just have these habits. Let me change slowly." These are people with inferior capabilities.

不過「稱性功能」，我們六根都是隨我們的習性；這個「性」就是在優劣中，清淨的本性，已經能夠去凡、接近佛的境界，能稱性。但是這個「性」若還停頓在凡夫習氣、污染當中，同樣他還只是發出凡夫的功能。

But our Six Sense Organs function according to the capabilities of our nature, so they can be either superior or inferior. With our pure intrinsic nature, we can transcend the ordinary and approach Buddhahood. However, we are stuck as ordinary people. Therefore, we only display ordinary capabilities.

我們很期待人人能化知識為智慧，希望能轉功能為良能，我們若能如此，不就是本來平等嗎？我們人人與佛平等，所以「相垢脫落」就「六根清淨」。我們若能視人人平等，不去起分別的形相；我們既然知道眾生都與佛平等，我們還有什麼「眾生相、壽者相、人相、我相」呢？為什麼還要這樣分別呢？所以那都是粗相，很粗的相這種粗垢脫落，我們能進入很微細，那就平等了－－六根清淨就平等了。

We eagerly await the time when everyone can transform knowledge into wisdom and use their abilities to benefit others. When we can do so, we will realize our intrinsic nature that is equal to the Buddha's. When defilements are peeled away, we are purified. Let us treat everyone equally and not discriminate based on appearances. If we know sentient beings are equal to Buddha, will we still be attached to the appearances of sentient beings, of lifespan, of others and of the self? These are all coarse appearances. When these coarse defilements are peeled away, we can enter into the subtle, where everything is equal. When our Six Senses are pure, everything is equal

所以「諸根發用，始見平等」，意思就是粗相的垢穢若脫落，自然六根就清淨了。此時就諸根發用，我們的六根所發用出來的，那時才能見到平等。

When we use all senses, we begin to see equality. When the defilements of coarse appearances fall away, the Six Sense Organs will be purified. Then we will use all our senses. When we use all of our Six Roots, we will see equality.

只要你在那裡起分別，有愛與怨，對人對境就有偏袒，這樣就同樣粗相的垢穢，還是無法脫落。所以我們一定要設法把粗相的垢穢，趕緊讓它脫落。

Once we begin to discriminate, to love and hate, we will prefer certain people or conditions. Then we are still unable to be rid of the defilements of coarse appearances. So, we have to find a way to get rid of the defilements of coarse appearances.

不要再有人我是非，在那裡分別「我愛的、我不愛」，不要那裡為外面的塵而追逐，若這樣就苦不堪了。

Do not create any more conflicts or discriminate between what you like and dislike. Do not continue to pursue external sense objects. That will cause unbearable pain.

所以我們應該要沒有優劣，一切都平等，沒有優劣的分別，不去分別「這好，這不好」。其實天地之間，萬物對人生都是平等的作用；所以我們要常常有那分疼惜、尊重、愛的念頭，我們「感恩、尊重、愛」這種感恩。

Let us not cling to superior and inferior, everything is equal. There is no difference. Do not say this is good, this is bad. In this world, everything is equally useful to everyone. So, let us always remember to cherish, respect and love everything. Be grateful, respectful and loving.

今天有水可用，在洗東西時感恩水。沒有水我的東西洗不乾淨，我們今天的生活，飲食就沒辦法了。所以接觸到水就感恩，我們就珍惜著用。

We are grateful to have water to use. When we wash things, we are grateful for water. Without water, we cannot wash things cleanly. Also, we would not be able to drink or eat. So, when we encounter water, we are grateful. We treasure it as we use it.

熱的時候一陣風來，也要能夠「感恩啊，微微的涼風，很感恩。」我們也要珍惜清新的空氣。

When there is wind on a hot day, be grateful. Be grateful for the gentle, cool breeze. Treasure the fresh air.

大地我們也要珍惜，感恩大地平安，人類就平安了。

Cherish and be grateful for a peaceful land, because that means everyone can live safely.

太陽出來了，也能心存感恩「幸虧有太陽！」太陽的作用很多，雖然太過炎熱的太陽，讓我們很熱，但是它有消毒殺菌的功能，所以我們也要感恩。

The sun is out. We are very blessed to have the sun. the sun has many functions. Although the blazing sun is very hot, it can sterilize germs. So, we have to be grateful.

在大乾坤的四大我們也要感恩，有了這四大，所以使萬物茂盛，人人生活無憂慮。

We are grateful for the Four Elements of the universe. They allow everything to flourish and allow everyone to live without worries.

你們想，天地萬物不都是平等的嗎？都是我們要以感恩心去尊重、去愛的，這叫做「平等觀」；也是我們最大的愛。

Think about it, isn't everything equal? So, our respect and love grow out of gratitude. This is the View of Equality. This is our greatest love.

所以無私的大愛，才能時時感恩。所以我們若有這樣的見解，使眼根徹見十方諸佛，我們若有這種心，開闊的心，時時以感恩，視天下萬物都平等。

We need unselfish Great Love to constantly be grateful. If we have this understanding, then our eyes will clearly see the Buddhas of the ten directions. If we have this mindset, this open mind, we will always be grateful and realize that all things are equal.

若有這樣的心，眼根就能徹見十方諸佛，究竟妙極的法身。我們若能達到如此，我們才能超越凡夫，真正究竟。我們能見到十方諸佛，究竟妙極的法身，最高最妙最莊嚴的法身；不是在纏的如來法身，是究竟妙極的法身，原來無別。

With this mindset, we clearly see all Buddhas of the ten directions, and their ultimate, wondrous Dharma-bodies. If we can reach this state, we transcend the state of ordinary beings. This is the ultimate state. We will see all Buddhas of the ten directions and their ultimate and wondrous Dharma-bodies, their best and most dignified Dharma-bodies; not the Dharma-bodies of Tathatagatas in Bonds, but the ultimate and wondrous Dharma-body. Actually there is no difference.

其實那個究竟妙極的法身，原本無差別。因為心、佛都在我們心中，所以故見不二相。

There is no difference between the ultimate and wondrous Dharma-body and the Buddha that is in our minds. Therefore, we can see the truth of non-duality.

常常跟你們說：「心佛平等。只是我們有煩惱亂想，所以我們離佛的境界很遠。」所以我們要時時把我們的心調適好。

I often say that the mind and the Buddha are equal. It is only that our afflictions and confusion keep us far away from the Buddha's state. So, we have to constantly adjust our minds.

其實我們和佛的本性，每天每天都和我們走在一起，相伴。人云：「佛在靈山莫遠求，靈山只在汝心頭，人人有個靈山塔，好向靈山塔下修。」其實要去哪裡再找，究竟妙極的法身呢？要去哪裡找？原來和我們都無差別。

Actually, everyday our Buddha-nature is next to us, accompanying us. People say, "Do not seek the Buddha on Spirit Peak far away. Spirit Peak is in your mind. Everyone has a pagoda on their own Spirit Peak so practice in that pagoda." Where do we go to seek the ultimate and wondrous Dharma-body? Where do we go? It is actually not separate from us.

只是我們在眾生見和聞，眾生見和我們的識會合時，所以我們起了很多煩惱分別。假使我們道理能通，心佛無差別，自然我們的見解就能念純，若能如此，這麼簡單，自然我們就遠離顛倒妄想了。

But when the perceptions of sentient beings converge with our consciousness, many afflictions and discriminations arise. If we can understand that there is no difference between our mind and the Buddha, then our understanding will be simplified. If we can be this simple, we will leave confusion and delusion behind.

各位，我們的煩惱來自於顛倒妄想，我們在六道輪迴，也就是因為見解念不純，所以它會在六道中，製造很多煩惱。

Everyone, afflictions originate from confusion and delusion. We transmigrate within the Six Realms because our impure understanding creates many afflictions.

所以在六道輪迴非常辛苦，來到人間，眾生的業不斷一直混雜起來，業力不斷互相相配，愈來糾結得愈多。所以眾生共業，這種業力交結，愈來就像在滾雪球一樣，愈滾愈大，所以現在的社會總是非常混亂。

Transmigration within the Six Realms is exhausting. In the Human Realm, our karma constantly intertwines with other people's karma, which creates more entanglements. So, sentient beings share collective karma. When these karmic energies interact, it is like a rolling snowball that grows bigger. Thus, our present society is very chaotic.

所以我們應該大家要從心下手，好好把我們的心照顧好。

So, we should begin with our minds. Take good care of your minds.

戒慎虔誠不是口裡唸的；我們要單純，把我們的心單純化，不要想得太多，想得太多就是亂想煩惱叢生。所以大家要好好多用心。

Do not just talk about vigilance and reverence. We have to be simple; we must simplify our minds. Do not over think, or else confusion and afflictions will flourish. So everyone, please always be mindful.