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06 Dec 2012 - 09:40 in Repent2012 tagged 以悲啟智, 法譬如水, 靜思晨語 by MoyaTseng
Awakening Wisdom with Compassion
時時都對大家說心、智、意識我們在日常生活中，分毫都不能離開。 I often say that our heart, wisdom and consciousness are completely inseparable from our daily living. 所以我們要時時將我們的意識和我們的心，應該合而為一；要時時「以智導悲、以悲啟智」，悲智雙運，就福慧雙俱。 So, we should always unify our consciousness and our heart. We should guide compassion with wisdom, and arouse wisdom with compassion. We practice with wisdom and compassion to create both blessings and wisdom.  願以懺悔意根功德 Our Mind-root can accomplish the Ten Powers and gain insight into the Five Studies. 所以意根能「成就十力，洞達五明。」 So, our Mind-root can accomplish the Ten Powers and gain insight into the Five Studies. 這就是我們在《靜思晨語。法譬如水。清淨覺悟的智慧》所說的－－「我們要懺悔意根，意根若完全懺悔，心地清淨就是功德。」 As mentioned, we must repent for our Mind-root. Then we will gain merits and virtues. 只要你心地清淨，智慧產生，就引導我們的悲心向前行；悲心啟發之後，我們還要以悲啟發更平等的智慧。所以說「以智導悲、以悲啟智。」 When the mind is pure, wisdom is produced to guide one's compassion. Once our compassion is inspired, we should use it to awaken more wisdom, a more impartial wisdom. So, guide compassion with wisdom, awaken wisdom with compassion. 智是智慧的智，就是我們要有我們的知識；我們看到世間萬事萬物，我們能夠分別。看到苦難，啟發了我們的悲心，將我們的悲心投入人群，看看世間的苦難。再深一層，就能從悲心體會到人們，無微不至的清淨平等的智慧，所以就是「以悲啟智」。 Wisdom has the power to discern the countless matters and phenomena in this world. Seeding suffering inspires our compassion and leads us to serve people. When we see worldly suffering, if we look deeper, through our compassion we can realize completely pure and impartial wisdom. Thus, compassion awakens our wisdom. 智是「分別智」，慧是「平等慧」。因為慈悲啟動了我們智慧相運，所以悲智－－「慈悲和智慧」能平行，如此真的就是「福慧雙俱」。 So, we have both Discerning Wisdom and Impartial Wisdom. Since compassion can inspire all of our wisdom, we can cultivate compassion and wisdom simultaneously; we can create both blessings and wisdom.  十力: The Ten Powers of the Buddha. 十力在《靜思晨語。法譬如水。清淨覺悟的智慧》當中已經說了前三項：第一是「知是處非處智力」、第二是「知三世業報智力」、第三是「知三昧解脫智力」。 Of the Ten Powers, we have discussed "Knowing right wrong in all conditions", "Knowing karmic retribution in the Three Periods" and "Knowledge of the Samadhi of liberation". 現在開始要解說，第四、「知諸根勝劣智力」。 Now the fourth is "knowledge of relative capabilities".  十力: 1. Knowing right and wrong under all conditions. 2. Knowing karmic retribution in the Three Periods. 3. Knowledge of the Samadhi of liberation. 4. Knowledge of relative capabilities. 5. Knowledge of many types of understanding. 我們要常常警惕我們的心，我們才能對諸根勝劣，我們才能清楚，因為一切業都是六根. 一點點偏差若變成劣根性就劣了。 We should always be vigilant of our minds. Then we can clearly understand people's various capabilities. All karma is created by the Six Roots. A slight deviance causes our Roots to function negatively. 劣就是「惡、劣」的意思。眼見色起了不規則的心，就會犯規；或是耳聞聲等等…都是因為根接觸了塵，根塵會合，我們的意若不清淨就是劣。 Functioning negatively means that when the eyes perceive form, they give rise to improper thinking and behavior. It is the same when ears hear sounds, etc. When our sense organs come in contact with sense objects, if our minds are impure, they become negative. 若是我們的意清淨，六根倒是我們的載道器。 But if our minds are pure, the Six Roots become tools for our practice. 我們修行要利人利己，對自己要如何讓我們的慧命再延長？如何讓我們更精進？六根若是聰慧，就是很明朗；智慧成長起來，我們所看的所做的就沒有錯謬，沒有錯誤的事。所以我們應該要有很明朗的智慧，去看所有天地萬物形形色色。 In practice, we must benefit others and ourselves. For ourselves, we must develop our Wisdom-life and be more diligent. When we are mindful of the Six Roots, all is clear and our wisdom develops. We will not err in what we see or do. So, we should possess clear wisdom to see the myriad things of every form that we encounter in this world. 我們所接觸到的，對人我們是用什麼心情去對人？是以「貪、瞋、癡、慢、懷疑」這種種的心情去對人？或是以「慈悲喜捨」這種的心態去待人處事呢？所以這就是我們的一個觀念！ What emotions do we have when we deal with others? Are we greedy, angry, ignorant, arrogant or doubtful? Or are we kind, compassionate, joyful and giving? This is all based on our perspective. 智慧若成長清淨，自然諸根就勝，很好的六根具足。 If purity develops through our wisdom, our Roots will have positive functions and be wholesome and complete. 第五就是「知種種解智力。」 The fifth is "knowledge of many types of understanding". 我們在這世間，分別智能讓我們去分別－－「這形形色色是什麼東西？什麼作用？」 In this world, we use our Discerning Wisdom to discern the identity and use of various objects. 過去有的人覺得如何開發，能有什麼樣的物資，讓大家很方便應用。開頭沒有考慮太多，只知道有這種東西，就可以去開發。 In the past, people thought about developing certain products to make life more convenient. But they did not consider the consequences when they introduced these products. 結果一開發出來之後，一時的方便，人人在應用；到現在，才知道這些開發是錯了的！就像石油從地底不斷、不斷挖油井，石油取來雖然能做很多無論衣行住等等… 的東西，但是現在已經變成對地球最傷害的。 As a result, only after these products had been and everyone had already started using them, did people realize they made a mistake. We continue to drill for petroleum. Although it can be used to create many things in our daily life, it is now causing much damage to the Earth. 這就是知道前面，不知道後果！所以我們現在知道，已經太慢了！現在的人類，世界上大家很惶恐，地球真的受到這種工業污染，已經有危機了。 This is seeing the present without understanding the consequences. Although we now know, it is already too late. People today are in fear as the Earth is now truly in a crisis from all the industrial pollution. 所以這就是一般的凡夫，只知道眼前的事，不知道後面的結果！所以我們希望不只是知道過去、不只是知道現在。 Ordinary beings only see what is in front of them, without understanding the effects. So, we should understand not only the past and not only the present. 過去地球上含藏了什麼東西，我們大家都要了解地載萬物，供應人群的生活。當然地球表面上有這麼豐富，地球的地層下面，還蘊藏了更豐富！但是知道了，不過不要去破壞它，要以感恩的心，知道一切，在表面或是深層的，我們都要知道、要去保護！ We should understand what the Earth possesses, that it supports myriad living things that allow us to survive. Underneath the Earth's surface, our planet contains even greater wealth. But with such knowledge, we should not destroy our planet; we should have a heart of gratitude. With this understanding, we must protect everything, whether it is on the surface or underneath. 但是有的人知道了卻破壞，因為他不知道後果會變成什麼。所以這就是凡夫聰明但是不智，所以會造成很多禍端！ Though some people know, they still destroy it, because they are unaware of the consequences. These are intelligent yet unwise ordinary beings, who create a lot of misfortune.  6.知種種界智力 6. Knowledge of different realms. 7. Knowledge of all paths. 8. Knowledge from the unobstructed Heavenly Eye. 9. Flawless knowledge of past lives. 10. Knowing how to eliminate habits. 再來第六是「知種種界智力。」 The sixth is "knowledge of different realms" 「種種界」到底有多少界？這個境界，我們過去說過總共有「十八界」。什麼是十八界？大家應該還記得－－「六根、六塵、六識」，三乘以六，等於十八，所以有十八個境界。 How many realms are there? In the past we spoke of the 18 Realms. What are the 18 Realms? Everyone should still remember them, the Six Roots, Six Dusts and Six Consciousnesses. There times six makes 18 Realms. 看我們用什麼樣的知識，分別外界的境界，也是要六根。或是要加三界的智力，有欲界、色界、無色界。 What kind of intelligence do we use to discern our surrounding environment? The Six Roots. We also need to know about the Three Realms of Desire, Form and Formlessness. 我們現在的生活中，哪一個人離開過色界呢？我們凡夫所面對的，種種形形色色，心不起欲念也難！所以這些形形色色，就是在我們的思想，思想無形。不過有欲有色結合起來，一樣造成煩惱！我們若這樣解釋，就能知道什麼是欲色、色界、無色界。 In our daily living, who can escape the realm of Form? As ordinary beings, when we face all the various forms of the world, it is hard not to give rise to desires. All these forms exist in our thoughts. Thoughts are formless, but when desires and forms come together, afflictions arise. If we explain it this way, we can understand what the Realms of Desire, Form and Formlessness are. 你如果去佛經中看，欲界、色界、無色界，還要談到禪的境界。其實在我們日常生活中，擔柴運水無不是禪、喝茶吃飯無不是禪，以清淨心看一切境界，自然你的根就清淨了。所以「知種種界智力」，我們要好好用在我們的生活中，去了解一切。 If you study these realms in the Buddhist Sutras, there are discussions of states of meditation. Actually, in our daily living all of our actions can be meditation. Eating and drinking can be a type of meditation. If you view all external states with a pure mind, your Roots are naturally pure. So we should carefully apply "knowledge of different realms" in our life to understand everything.  是經本從諸佛宮宅中來 From the Buddha's abode. Where do they go? To where sentient beings are. Where do they dwell? Where Bodhisattvas serve. 第七是「知一切至處道智力。」 The seventh is "knowledge of all paths". 我們要知道「一切至處道智力」－－「一切至處」就是要去哪裡。 We should know that "knowledge of all paths" is referring to where we are going. 我們要知道「來去至處，到底在哪裡？」這就是我們平時，我們方向在哪裡，我們自己要有個方向。所以我們要發心立願，方向也要正確。 We should understand where we come from and where we are going. What is our direction in life? We need to have a direction, so we set our aspirations and make our voes. Our direction must also be proper. 所以，在無量義經當中，有這一段敘述－－ 大莊嚴菩薩問佛陀：「菩薩從哪裡來？ 」 Great Magnificent Bodhisattva asked the Buddha from where do Bodhisattvas arise? 佛陀說：「是經本從諸佛宮宅中來，去至一切眾生發菩提心，住諸菩薩所行之處。」 人生不知方向，就真的是凡夫！不知來處，更不知將來的去處，這就是迷茫的凡夫。佛陀的智力，他來去自如，來去哪裡呢？他就是不斷來人間，他知道苦難的眾生在哪裡，以什麼樣的眾生，去度化什麼樣的人，這也就是佛陀來人間的目的！ One who does not know his direction is truly unenlightened. Only confused ordinary beings are unaware of where they are going. With the power of His wisdom, the Buddha can come and go freely. Where does He go? He continues to come into our world, where suffering sentient beings dwell. He manifests in all forms to transform different beings. This is His purpose in coming to this world. 是不是一去就不再回來？不是。所以佛陀才會常常在佛經中，常常都說無量億劫，就是要以很長的時間，隨著眾生道業，他要不斷來來回回，來去自如，這就是「知一切至處道智力。」 Does He ever leave and not return? No. so the Buddha often mentioned infinite kalpas in the Sutras. Within this long period of time, as sentient beings continued to create karma, He world continue to freely come and go. This is "knowledge of all paths". 路要怎麼走要很清楚，所以佛陀來娑婆，要以什麼方法、現什麼身形、在什麼地方，他也要很徹底了解。所以永遠不離娑婆世界，永遠都是不同的身形。在什麼樣的時代、什麼樣的地點，他就不斷在娑婆世界中，呵護著苦難的眾生。 We must be clear about the paths we take. When the Buddha comes to this world, He clearly knows what methods to use, where and in what form He should manifest. He never departs from the Saha-world. He just appears in different forms, in different ears and different locations. He is always in this Saha-world to protect suffering sentient beings. 第八是「知天眼無礙智力。」 The eighth is "knowledge from the unobstructed Heavenly Eye". 天眼無礙；凡夫是肉眼，凡夫的肉眼知其一不知其二，光是看到、光知道這是什麼東西，但是不知道這個東西裡頭，到底由多少因素所會合，這個東西在人間有什麼作用嗎？ The Heavenly Eye is unobstructed. Ordinary beings have physical eyes with limited sight. They only see an object and know what it is, but they do not know all the elements that it is composed of, or its usage in this world. 常常在說，藥師經也說過了，只要在土地上，一草一木，或是一石一土，無不都是藥。但是我們凡夫只知道，這是石頭。只是要能分析，這種石頭是什麼石頭，石頭也有它療治病症的功能。 It is mentioned in the Medicine Buddha Sutra that on the ground, a blade of grass a tree a rock or even soil can be used as medicine. But ordinary people only see a rock. Rocks can also cure illnesses, if one can differentiate the different types. 比如過去常常聽到－－孩子如果怎麼了，就要用「麝石」。這是一種石頭，這種石頭磨粉，也是能治病的一種。 For example, in the past we often heard about people grinding certain stones into powder to be used as medicine. 可還記得我們在救濟北韓時，北韓人民沒東西吃，真的是吃樹皮！我們去勘災時，常常想著如何和他們溝通？我們要以什麼東西幫助他們？我們要給他們米，要給他們什麼東西？ You may still remember when we sent relief to North Korea; the people there were eating tree bark. During the relief evaluation, we thought about how to communicate with them. What could we provide that would help them? Should we give them rice, or something else? 去了回來的人就拿回一塊樹皮，很乾，就拿回來給我看，說：「師父，這就是他們吃的樹皮！」 One volunteer returned with a piece of dry bark to show me, and said, "Master, this is what they eat." 哇！這到底怎麼吃呢？他們說：「就是去磨成粉，和麵粉混合，或是玉米粉混合樹皮粉，這樣做成餅吃。」 How did they eat it? "They would grind it into power to be mixed with flour or corn meal to make bread." 看大地一切，什麼東西不是對人類有益呢！但是我們凡夫卻不知道。但是佛的智力，「天眼無礙智力」他一看，什麼都知道了，這叫做覺悟的覺者。 So what object on. Earth is not beneficial to mankind? Ordinary people do not understand, yet with His power, the Buddha has "knowledge from unobstructed Heavenly Eye". An enlightened one understands everything He sees. 第九就是「知宿命無漏智力。」 The ninth is "Flawless knowledge of past lives". 宿命，我們來人間不是沒有理由的。什麼理由呢？你造什麼因，就結什麼緣、就得什麼果、成就什麼報，這叫做因果。 We came into this world for a reason. What reason? Whatever causes we created, whatever affinities we have formed, we receive the appropriate effects and retributions. This is the karmic law of cause and effect. 所以宿命，是不是我帶來的宿命，就是這樣了？那樣就太消沉了！所以佛經就說：「無漏要清淨。」 So, does knowing our past lives mean that our destiny is pre-determined? That would be too pessimistic. So, the Buddha said that the practice of purity brings flawlessness. 我們要知道，不要一直沉淪下去，既然知道是宿命，還一直沉淪下去就錯了！就要清淨無漏的智力，知道我們怎麼來的，如何來的，受什麼樣的報，我們要趕快即刻放棄過去的錯誤，趕快懺悔、趕快再回歸！ We should not continue to regress. Since we understand our past lives, if we continue to regress, that would be a mistake. We need pure, flawless wisdom to know how we came to this world and what retributions we will receive. We should immediately renounce past wrongdoings, repent and return to purity. 我們大家要了解，每一個人清淨無染的本性，這就叫做「無漏智力。」能夠讓我們超越凡夫，回歸聖人的境域。 Each of us possesses a pure, undefiled nature. This is "flawless knowledge". One transcends the ordinary and returns to the realm of sages. 第十是「知永斷習氣智力。」 The tenth is "knowing how to eliminate habits". 常常說：「人人本具佛性。」既然本具了，本來就有了，你還要怎麼修呢？ I often say that everyone possesses Buddha-nature. Since we already have it, what is there to cultivate? 因為我們帶著習氣而來，這我不是常常在說：「修行就是要好好斷我們的習氣，磨掉我們不良的習氣。」我們若能改變不良的習氣，發揮我們的良能，這就是我們修行的目標。 However, we carry past habitual tendencies with us. Don't I always say that spiritual practice is about eliminating habitual tendencies, removing our bad habits? Then we will realize our intrinsic, altruistic potential. This is the goal of our practice. 所以修行要如何修？在十智力中，最後告訴我們的，佛陀「知永斷習氣的智力。」 The Buddha taught us how to practice. In the Ten Powers, the last power is teaching us to "know how to eliminate habits". 凡夫就是反反覆覆，明明知道錯了、要反省；反省之後還要懺悔，懺悔之後不久無明又起、煩惱又生，根、塵、境又會合污染，又是劣根性又發作！所以根、塵、境如果惡劣，習氣又生起，就又錯誤！ Ordinary people waver and make mistakes. They clearly know that something is wrong and that they need to reflect and repent. But not long after they repent, ignorance and afflictions arise again. Our Roots, Dusts and Consciousnesses combine and are defiled again. If they function negatively, habits arise and one errs again. 所以，各位，我常常說：「已經來不及了。」其實學佛，我們都用淺一點的去了解如何運用在生活上，改正我們的習氣，我們不要「還在那裡鑽入牛角尖，在文字中說這個對、這個不對。」或者是也有各人的看法不同，光是鑽在文字裡面，依經解釋。所以我們大家應該要了解，在日常生活中，佛陀就有這十種智力可以教導我們如何運用在日常當中。我們應該好好用心去了解日常生活，從生活當中提昇人人的智慧。 So everyone, in learning Buddhism, we must simplify everything. Time is already running out. We should not dwell on words and be caught up on the different interpretations of the text. If we explain meanings according to the Sutras, every person still has different views, so we should apply the Ten Powers of the Buddha to understand our daily living and enhance our wisdom. 所以我們應該「以智導悲」，有了智，悲心同時要啟發。我們的慈悲心啟發之後，我們要好好「以悲啟智」，就是無漏清淨的智慧帶動出來，所以這樣才能悲智雙運，才是真的福慧俱增。 We should guide compassion with wisdom. With wisdom, we need to inspire our compassion. Then, we should use our compassion to develop pure, flawless wisdom so we can apply both wisdom and compassion to truly cultivating blessings and wisdom. 各位，學佛只是如何斷除我們不良的習氣，不良的習氣若斷除，清淨無漏的智慧就現前了。如此一來，我們就能夠慢慢接近聖賢的境界，就能超越凡夫。所以人人要多用心！ Everyone, learning Buddhism is about eliminating our bad habits. If we can do so, our pure, flawless wisdom will manifest. Then we can gradually transcend the ordinary and approach the realm of the saints and sages. So everyone, please always be mindful. |
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| ( 知識學習｜隨堂筆記 ) |
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