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14 Dec 2012 - 12:45 in Repent2012 tagged 法譬如水, 聞法見僧啟信心, 靜思晨語 by MoyaTseng
Hear Dharma and see the Sangha to Inspire Faith
時光易過， 人也是容易老；所以現在這個時候，應該要趕快珍惜我們的身、珍惜我們的心。 Times passes quickly and people age rapidly. So, we must now quickly treasure our bodies and minds and truly take good care of them. 身心真的要照顧，身是載道器，那我們若願意付出，就能夠得到利益，所以應該要珍惜。真的要珍惜，已得人身應該珍惜，因為「人身難得六具難」。 The body is a vessel for spiritual practice. When we are willing to give, we ourselves benefit, so we should truly cherish having this human body and the opportunity to give. 人身真的難得，你要得到六樣都具足也是很困難；「六具」是哪六樣呢？ It is rare to be born human and obtain the Six Rarities. It is difficult to obtain all Six Rarities. What are the Six Rarities?  經中佛說 人身難得 In the Sutras, the Buddha said it is rare to be born human, hear the Dharma, meet the Sangha, have faith, be born with healthy Six Roots and have benevolent friends. 在《法譬如水》的懺文中，就這樣說－－「經中佛說：人身難得，佛法難聞，眾僧難值，信心難生，六根難具，善友難得。」 The Dharma as Water repentance verses read, “In the Sutras, the Buddha said it is rare to be born human, hear the Dharma, meet the Sangha, have faith, be born with healthy Six Roots and have benevolent friends.” 這是在這段文字中這麼說出來，大家好好去思考－－「我們現在的因緣，是不是都很具足了？」 That is what the text states. Everyone should carefully contemplate it. Are our present causes and conditions complete?  經中佛說前後六難 In Sutras, the Buddha explained the Six Rarities. First is the rarity of being born human. The body is the accumulation of all suffering and it is the vessel for spiritual practice. The latter five Rarities are rooted in the body. 第一我們先說「人身難得」－－因為「以身為眾苦之聚，實可為載道之器」。 First, “It is rare to be born human.” The body is the accumulation of suffering and it is also the vessel for spiritual practice. 雖然我們常常說「身－－人有大患就因為有這個身體」，因為有了這個身體，所以才會聚集了很多苦。我們之前也說過了－－「眼、耳、鼻、舌、身，就引起了我們的意根，所以會招來了很多很多的禍端。」那就是不懂得道理，所以無明，所以會結了很多惡緣。這也是因為有這個人身。 We often say that man’s greatest liability is the body. When we have a body, suffering accumulates. We have mentioned that the eyes, ear, nose tongue and body arouse our Mind-root. This is the beginning of much misfortune. Because we do not understand the truth, we remain ignorant and create many negative karmic affinities. This is all because of the body. 撥開了這個身外的因素，光說這個身體，想想看－－年紀大一點，眼睛就差了，也是那樣看不清楚，很苦。日常中看東西好像霧裡看花，這也是很辛苦；要把東西看得很清楚，總是要很用心。 Putting aside everything else and just talking about the body, let us think. As we grow old, our eyesight deteriorates, and we can no longer see clearly. It is hard not being able to see clearly in our daily living. In order to see things clearly, we must be very mindful. 還有聽呢！耳要聽，也是年紀大了後，耳根也是衰敗了。所以只是聽到人在說話，心中也會起一些懷疑－－「到底是說我好？還是說我不好？是對或不對？」 What about our hearing? With age, our hearing also worsens. We may be aware of people talking, but unable to tell whether their words are kind or unkind, right or wrong. So, we may become suspicious. 或者是開始老來沒有牙齒了，吃東西也很辛苦。或者是鼻子也不靈光了。何況我們還有這身體的病痛！病痛很苦，生過病的人就知道「苦啊！苦啊！」 With old age, we also lose our teeth, and it becomes hard to eat. Our sense of smell is also not as sharp. Moreover, the body suffers from illnesses. Sickness is very painful. Those who have been ill know this suffering. 所以綜合以上，我們就知道「身是眾苦之聚」。那無論是在我們心的無明煩惱，也因為有我們的身體，才會去接觸外境，才會讓我們有這麼多的煩惱。其實病痛讓我們更煩惱，老病這都是很苦的事情。 So, we know that the body accumulates suffering. Even the ignorant afflictions of our minds arise from the body coming in contact with external conditions. This gives rise to so many afflictions. Actually, illnesses afflict us even more. Age and illness are both suffering. 但是「身－－實可為載道器」，有這個身體，我們才能夠懂得修行，所以說「人身難得」。因為有這個人身，雖然是很難得，但是「後面的五難皆根於身」－－因為有身體，才需要後面那五樣，「聞佛法、與僧會、值眾僧」，或者是等等…這些後面會說。 Yet the body is the vessel for spiritual practice. Because we have this body, we understand the need for spiritual practice. So, the human form is rare to obtain. Although it is rare, the latter five Rarities are dependent upon the body, because one needs a body to hear the Buddha-Dharma, meet with the Sangha and so on. We will explain those later. 所以因為你有一個人身，有了人身在世間，你才有機會會遇到佛法。你們看，雖然其他的動物和我們，同在這個環境中，看看我們的大寶，我們的善來，看，牠們和我們，不同外形的形命，一隻是貓，一隻是夠，牠無法像我們每天早上，在道場中禮佛聞法，沒辦法。所以我們有了這個人身，我們能夠聽聞佛法，我們能夠和僧眾在一起，就是因為有人身。因為有了人身，所以才能夠聞佛法就不困難，也要和僧眾聚會也不困難；所以若沒有這個身體就沒辦法。 Since we have a human body in this world, we have the opportunity to encounter the Dharma. You can see, although other animals may live in the same environment as we do, like our Da-Bao or Shan-Lai, they have been born as different life forms. This cat and this dog are unable to pay respect to the Buddha and hear the Dharma like we can each morning. So, with this human form, we can listen to the Buddha-Dharma and assemble with the Sangha. With a human form, it is not hard to hear Dharma, and to assemble with the Sangha. It would be impossible to do so without this body. 但是話再說回來，有了身體，要得聞佛法也不容易。看看在地球上幾十億的人口，雖然有各種的宗教，但是真的知道有佛法的，也不容易；知道有佛法，又願意來親近佛法的更少！所以若大家稍微想一下，就知道說不是得人身，就人人都能夠得聞佛法！ But even with this body, listening to the Dharma is still not easy. There are several billion people on this Earth, and many different religions. It is rare for people to know of the Buddha-Dharma. There are even fewer who know of it and are willing to receive it. So if you think about it, you know that not all those with human forms can hear the Buddha-Dharma. 所以人身已得，我們要好好將之作為，我們的載道器。所以我們能夠免去了這五難，我們要很珍惜我們現在這個人身；很珍惜我們的人身，是比別人更有價值；比那些信仰那種邪信、邪教，我們比他們更有價值。幸好啊！ So, since we have obtained these bodies, we should earnestly use them as the vessels for our spiritual practice. Then we can attain the Five Rarities. We should cherish our human forms. If we do so, we can use our bodies to live more valuable lives than we would if we had negative beliefs. We should be grateful for this value.  欲免除五難 To attain the Five Rarities, one must first cherish the body. Only as a human can one hear the Dharma and encounter the Buddha, the Dharma and the Sangha. We have obtained human forms and encountered the Buddha-Dharma. 我們得到人身，又會遇佛法，所以在這之間，我們這個身體能夠值遇佛法僧，我們難道不必好好，感恩我們這個身體嗎？ This is because we have our bodies. So shouldn’t we be grateful for our body? 把我們的行為真正是要付出，付出於行動，所以常常說感恩。在一句感恩裡中是包含了一切－－「感恩我自己有此因緣，生在這個時代；感恩！」「感恩我生在這個時代，有這麼好的因緣和大家共聚；感恩喔！」「感恩我在這個環境中，能夠什麼都不必擔心，四季如春，能夠有這樣的環境！」 It allows us to take action and give. So I often say I am grateful. The word gratefulness encompasses everything. I am grateful for the causes and conditions to be born in this era. I am grateful to have the good affinities to gather here with everyone. I am grateful that in this environment, I do not need to worry about anything. This place is like spring all year long. 雖然常常說現在溫室效應，雖然大家愈是有知識的人，愈能夠去了解氣候異常了，地球一直在受破壞，但是我們還是要感恩。 I often speak of global warming. 感恩就要把握住現在，我們的身體不要去做了錯事，不要讓心再去染上無明，這叫做惜身－－疼惜我們的身體，不要去做錯的事情，身三口四；這都是在這個身體上。 所以我們要好好珍惜這個身，「有身始能聞法」－－有這個身體我們才能夠聞法。 現在問你們：「你們有聽到佛法了嗎？」「有啊！有啊！」再問：「是什麼在聽？耳朵在聽是嗎？」其實，能聽的耳朵在哪裡呢？身體上；身體它能夠將五種的根會合起來。在我們身上，還有一樣就是意，所以叫做「六根」；所以我們有這個五根，也要與「意根」再會合，我們才能夠聞法。 我們既然肯來聞法，方得值眾僧。我們知曉佛法之後，我們才懂得說，我應該要多多親近道場，親近僧眾，有的人更有智慧，我要好好淨潔我的身心，世間觀身不淨，這個身體不斷老去，只為了一個小家庭，為了一個小小的範圍，要計較什麼呢，出家了，要親近僧，不如自己就是僧，以出世的精神，在這個道場中修行，所以才能夠得眾僧。  聞法值僧 所以才說－－ 聞法值僧，方能啟發信心；有正信，能免世智辯聰。 「聞法值僧，方能啟發信心」－－我們的信心才能夠真正好好啟發，堅固我們的信心，而且是正信、正思惟。 總而言之，八正道或者是四正勤，或者是…，反正三十七助道品，我們能夠用在日常的生活中，信心生起來了。所以若有正信，就免去了世智辯聰。 常常說，我們教育不只是教育他，讓他有知識而已；我們要教育他有智慧。知識犯罪的人很多，若是智慧就不會犯罪了！所以我們要有正信，有正信才能夠避免了那種「世智辯聰」。 有的人懂得很多，天文地理，什麼都懂得很多；若要說，也是很會說。但是有時候無明一起，也是煩惱滿身，這就是世智辯聰。世間的知識什麼都知道，要如何來辯口才很伶俐，說話很快就能夠說，但是真正的道理，那個正信沒有入心來。 你若是正信入心，世間的事情輕重看得清楚，世間什麼是最重要的事情？為人群付出這是我們的使命，這是一個很重的如來家業！所以負擔如來家業，就是要拯救天下眾生。那其他的，瑣瑣碎碎很多，那些我們需要去計較嗎？ 平常時爭名啊！爭利啊！珠光寶氣，一旦病若來磨時，那時你要什麼呢？誰都會說：「要健康啦！」然而，也都是因為平時為了這些珠光寶氣，財產、名利、事業等等…才招惹來這麼多的辛苦，人生這麼多的折磨，結怨連仇。所以，到頭來有什麼重要的呢？什麼都不重要，剩下來的是生生世世的折磨！ 我們現在修行了，我們有很重的使命－－－我們要看清楚，這麼重的使命，我們為什麼要和這些，真正不需要的事情，計恨記仇在爭取呢？不需要！所以我們應該要了解，「世智辯聰」真的是我們六根的大障礙。  而今相與宿植善根 來，我們來看這段懺文－－ 而今相與宿值善根，得此人身，六根完具；又值善友，得聞正法。  世智辯聰 所以看經文中說－－ 世智辯聰，為六根之大障。有此大障，雖具猶不具也。 我們現在大家都已經「六成就了」。這六樣，一般的人想要都具備，其實是相當的困難的！我們算沒有困難的俱全了，我們現在也是在聽正法；但是我們就是要很清楚，這個「世智辯聰」是六根的大障礙。 因為他有大障礙，雖然六根都完具了，只要有這個障礙，就猶不具。比如說不定也有人在現場坐著，同樣也是得人身，同樣聞佛法，但是煩惱未除，聽法聽不進去；但是煩惱時時在我們心中生起。 我們若是看不開道理不清楚，那就一樣還是常常在計較。  善知識 接著，又說－－ 善知識，為得道全因緣。今言善友，即指善知識，值之誠不易也。 所以我們應該要有善友，已經聞佛法，也已經值僧了，也是六根也完具了，但是我們一定需要互相警惕。時時都能夠有這麼好的環境可以修行，我們就應該要互相鞭策、互相鼓勵，把人人都當成是我們一面面的鏡子。 每一個人的面孔，每一個人的行動，每一個人的修養，都是我們的鏡子。所以這叫做「善知識」，所以這叫做「善友，為得道大因緣」。 這些善友、善知識，都是讓我們能夠堅定我們的信心，很好的因緣。所以我會常常說：「入群眾去，每一個人都是我們的一部經典。」無論是什麼樣的善知識，或者是逆增上緣等等…只要我們有正信，其實這些都是我們的助緣，這也就是了。但是若能夠再得到真正很真純的，好的善友更好！但是我們若有正信，逆增上緣也能夠化為我們的道心堅定的助緣。 所以「為得道大因緣」，我們若能夠得到善友、善知識，實在是不容易。 所以我們現在，自己要很慶幸，慶幸我們過去有福，所以我們能夠得到很深的善根；甚至得到那個難得的人身，而且六根無病，六根還很健康，目明、耳聰、牙齒還很好，鼻、身等等…都還很好。所以應該我們的六根無恙，又值全因緣之善知識，在在皆有，全都有了，所以使我們聽正法，我們應該要很大的慶幸。 各位，學佛真的是我們要很慶幸的事情。我們已得人身，應該要很珍惜。 人身難得，六具足難，得佛、法、僧、信心這都難，那六根具足也是難，所以要會遇善友也不容易！ 各位，我們現在六樣都很具足了，所以你們要顧好這念心。心不要在人與人之間，結不好的緣，我們要互相為善知識，善的道友，一起走這條的道路。所以我們要時時多用心啊！ Thise with knowledge on this topic understand that the climates are increasingly abnormal as the earth is continually damaged. However, we should still be grateful and seize the present moment. We must not allow our bodies to do wrong, or allow ignorance to contaminate our minds. This is cherishing the body. The three evils of the body and four evils of speech are all created by the body. So, we should really cherish our body. It allows us to hear the Dharma. If I ask you now, have you heard the Buddha-Dharma? Yes, you have. What did you hear it with? With your ears? Where are your ears? On the body. The Five Roots are all within the body. Then there is the mind, which is the Sixth Root. When the mind combines with the Five Roots, we can listen to the Dharma. Since we are willing to listen to Dharma, we can draw close to the Sangha. After understanding Buddha-Dharma, we will cherish the opportunity to be in a practice center and meet the Sangha. Some people with greater wisdom know they need to cleanse their bodies and minds. They view the body as impure and impermanent. They want to move beyond the limited scope of family life. So, they become monastics. Being close to the Sangha is not as good as becoming part of the Sangha. With a world transcending spirit, they practice in this training ground, thus forming the Sangha. Listening to the Dharma and drawing close to the Sangha can inspire our faith. With proper faith, one transcends worldly cleverness. By listening to the Dharma and drawing close to the Sangha, we can truly inspire and solidify our faith, and have Right Faith and Right Thinking. In short, if the Eightfold Noble Path, the Four Right Efforts, or any part of the 37 Practices to Enlightenment are applied in our daily living, Right Faith will arise. With Right Faith, we can transcend worldly cleverness. I often say that we do not teach others to simply gain knowledge, we also teach them to gain wisdom. There are many knowledgeable criminals, but with wisdom they would not commit crimes. So we should have Right Faith to transcend worldly cleverness. Some people are very knowledgeable. They understand astronomy and geography. They can also lecture about them. But when ignorance arises, they are still filled with afflictions. This is worldly cleverness. Some people may have much worldly knowledge and can quickly and eloquently debate on any topic. However , true principles do not enter their minds. If one allows Right Faith to enter the mind, one sees everything clearly. What is the most important thing in this world? Our mission to serve people. This is the Buddha’s mission. When we shoulder this important mission, we must save all sentient beings in the world. Do we really need to fight over trivial matters? As mentioned, we fight for fame, advantage and amterial wealth. Once we become ill, what do we wish for? Health. For the sake of material objects, wealth, fame, career, etc., we create so much suffering. All the pain, resentment and hatred in life is no longer important when life comes to an end. What is left is life after life of torment. As we practice now, we have an important mission. We should see our mission clearly, instead of fighting over insignificant matters and resentments. So, we should understand that worldly cleverness is truly a big impediment to our Six Roots. Let us look at the next verse of the text. “Because of good roots from the past, we have obtained this human form and our Six Roots are all healthy. We are close with our virtuous friends, and we can listen to the Right Dharma” We have attained the Six Rarities that are difficult for most people to attain. But it was not so difficult for us. We have now heard Right Dharma. But we have to be very clear that worldly cleverness impedes our Six Roots. Even if our Six Roots are all healthy, if there is any impediment, it is like they are incomplete. For example, some of you who are sitting here have human forms and have heard the Buddha-Dharma, but still have not eliminated afflictions. As afflictions constantly arise in our minds, we are attached, confused and constantly taking issue over things. Worldly cleverness is the great impediment of the Six Roots. With this impediment, though ones’s Six Roots are healthy, it is as if they are incomplete. So, we should have benevolent friends. We have heard the Buddha-Dharma, met the Sangha, and we have healthy Six Roots. Yet we also must always be in a good environment, with mutual motivation and encouragement. Everyone is our mirror. Every person’s face, every person’s actions, every person’s spiritual cultivation are all mirriors for us. That is why they are called spiritual friends, or benevolent friends. In order for us to attain the causes and conditions of the path, benevolent friends allow us to affirm and solidify our faith. These are great causes and conditions. So, I often say that we must work among others. Each person is a Sutra for us. Whether they are our spiritual friends or adverse conditions that aid our practice, if we maintain Right Faith, they all provide helpful conditions for us. But it is even better if we can meet pure and benevolent friends. If we have Right Faith, even challenging conditions can be used to help develop our unwavering resolve. So we need these great conditions to practice. They are truly difficult to attain. Spiritual friends are the conditions for practice. Benevolent friends are spiritual friends. They are rare to find. So now, we should be very grateful that in the past we created blessings and thus have developed deep roots of goodness and have been born with a healthy and complete human form. Our Six Roots are still healthy; we can see and hear clearly, our teeth, nose, body , etc., are all healthy. So, our Six Roots are complete. Also, we have met our spiritual friends. So, we possess all the conditions we need to enables us to hear Right Dharma. So, we should be very grateful. Everyone, we should truly be thankful to learn Buddha’s way. We must cherish the human forms we have obtained. Human forms are precious. The Six Rarities are hard to obtain. It is rare to have faith in the Buddha, Dharma and Sangha, rare to have all Six Roots be healthy, and rare to encounter benevolent friends. Everyone, we have attained all of this. So, we should take care of our hearts. Do not allow them to form bad affinities in your relationships. We should be spiritual friends for each other and practice together on this path. So, we should always be mindful. |
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