Listen to the Buddha-Dharma Insatiably

影音版 優酷網  | YouTube 

在之前的《靜思晨語。法譬如水。聞法見僧啟信心》說過了：「人身難得，佛法難聞。」具足六種的因緣並不容易，所以我們要好好精進，聽聞正法。

Yesterday we said that attaining human form and hearing the Buddha-Dharma is a rare opportunity. It is not easy to attain the Six Rarities. So, we should be more diligent in listening to the Right Dharma.

我們要能夠得到人身困難，我們要能夠值遇佛法僧也是困難，要能夠六根完具也困難，要能夠生出了正確的信仰心也困難，要能夠得到善有也是不容易；我們都很有福，我們已經這六種的困難，在我們現在都不困難了，所以我們要好好把握這個因緣。能夠得人身、聞正法，要好好用心精進。

It is rare to be born human, to encounter the Buddha, Dharma and Sangha, to be born healthy with the Six Roots complete, to have right faith and to meet benevolent friends. We are very blessed to have attained these Six Rarities. So, we should seize these causes and conditions of being human and hearing Right Dharma to practice mindfully and diligently.

---

佛者譬甘露 聽聞無厭足
不當有懈怠 無益於一切
五道生死海 譬如墮污泥
《六度集經》

The Buddha-Dharma is like nectar; one can listen to it insatiably. One must not be indolent, as that has no benefits. Being reborn in the Five Realms is like falling into the mud.

---

在那個《六度集經。佛說蜂蜜王經》裡面，有這樣的一段文字，就是說－－「佛者譬甘露，聽聞無饜足。不當有懈怠，無益於一切；五道生死海，譬如墮污泥。」

In the Bee King Sutra, there is a passage that reads, "The Buddha-Dharma is like nectar; one can listen to it insatiably. One must not be indolent, as that has no benefits. Being reborn in the Five Realms is like falling into the mud."

看，光是這段短短的經文，我們就要知道，要聽聞正法不容易。佛法如同甘露一樣，我們要起著那分好樂歡喜的心。

With these short Sutra verses, we understand that it is rare to hear Right Dharma. The Buddha-Dharma is like nectar; we should be joyful when we hear it.

聽法不要以為「有啊！我聽很多了！我都差不多知道了！」所以就生起懈怠的心。雖然是知道了，但是還沒進入我們的心，去薰習我們過去很不好的習氣，要把好的習氣換過來。

Do not think that you have already heard a lot and already know everything. This gives rise to an indolent mind. Although we may know the Dharma, we have not internalized it so we cannot correct our negative habitual tendencies. We must change our habitual tendencies.

過去的「行為動作、言語動靜」，我們都有我們過去不好的習氣。聽法之後我們知道，這樣的習氣是醜陋的，是沒有威儀的，我們現在開始就，要好好改過來，所以這也是修行修習我們好的習氣，來代替那個不好的習氣。所以我們要不斷聽、不斷警惕自己、提醒自己。

All of our past negative conduct and speech has led to the creation of habitual tendencies. After hearing the Dharma, we understand that these habits are unwholesome and not beneficial to us. So, we should start changing them now. This is part of our spiritual practice, developing good habits to replace bad ones. So, we should continue to listen, alert ourselves and remind ourselves.

所以聞法要無厭足。每天都在聽，但是卻好像甘露那樣來滋潤大地，早上過去了，到了中午，太陽一曬又再乾掉了。

We should listen to the Dharma insatiably each day. But it is like the dew that nurtures the land. After the morning passes and the noontime sun arrives, the dew will quickly dry out.

所以聽法，聽聞無厭足。在聽佛法，即使是同樣的一部經，即使是同樣的一句偈，我們都要能夠常常來薰習、常常念。

So, one must listen to Dharma insatiably. When we listen to the Dharma, even if it is the same Sutra, even if it is the same verse, we can repeat it over and over to let it sink in.

要不然你們每天早上在做早課，是為了什麼呢？做早課就是要提醒我們大家，每天念的經都一樣，無非就是不斷不斷警惕我們，這就是要讓我們法入心法要入心。就要一聞再聞，聞得能夠入心。生出法喜來，這就能夠聞一知十、知千、知萬。一理通達，萬理就無障礙。

What is the purpose of our daily morning recitation? The morning recitation is there to remind us. Every day we recite the same Sutra so that we are constantly alerting ourselves. We must listen to the Dharma and allow it to enter our hearts. We must listen to it over and over. When the Dharma enters our heart, joy arises, and we can understand thousands of principles just from comprehending one principle.

所以我們聽經，不要覺得說：「我自己很滿足了，我已經聽了很多。」不要這樣！

So, when you listen to the Dharma do not think, "I have already heard a lot, it is already enough." Do not think that way.

我們要無厭足，經法才能夠入我們的心、用在我們的行動中、入於人群中，所以不當有懈怠，不要有懈怠。一但懈怠下去，對我們的人生，對一切、一切都無益。

We should seek it insatiably, so the Dharma can enter our minds and we can practice it in our actions as we work with others. We must not become indolent; we cannot become indolent. If we do, it will have no benefit for our life, or for anything else.

「五道生死海，譬如墮污泥」。五道生死海，這個「天、人、地獄、餓鬼、畜生」這五道。

"Being reborn in the Five Realms is like falling into mud." The Five Realms include the Heaven, Human, Hell, Hungry Ghost and Animal Realms.

雖然是為善生在天堂，只是一直享福，沒有佛法可聽。生在地獄，苦都來不及了，當然也沒有時間可聽法。

One who performs good deeds is reborn in Heaven, but in Heaven, one lives in constant comfort and cannot listen to the Dharma. Those born in Hell suffer so much that they have no time to listen to the Dharma.

在畜生、餓鬼道中，這都是很苦難的地方啊！哪有辦法選擇信仰？哪有辦法去聽聞正法？當然這就沒辦法了！

The Realms of Animals and Ghosts are also filled with suffering. They are unable to choose their beliefs or hear Right Dharma.

唯有人間，人間得人身，能夠值遇佛法，我們能夠五根具足，我們還能夠信心生起來，所以我們要好好聽聞正法，不要懈怠。

Only in the Human Realm, only with a human body can we encounter the Dharma, have complete and healthy sense organs and give rise to faith. So, we should listen to Right Dharma and not become indolent.

---

於其中間
復各不能盡心精勤
恐於未來
長溺萬苦
無有出期

In the present, Those who are not completely diligent may suffer endlessly in the future.

---

前面就已經說過了六種的困難，我們應該聽了都能夠了解了。所以在這六種，我們已經不困難了。

We have talked about the Six Rarities. We should understand that attaining them is no longer a problem for us.

這中間呢？「於其中間，復各不能盡心精勤，恐於未來，長溺萬苦，無有出期。」

In the present, "Those who are not completely diligent may suffer endlessly in the future."

六樣若全都具足了，對我們來說都不困難。我們若還不肯精進，因為時日分秒分秒不斷過去了，那既然是分秒都一直消逝掉，我們的生命隨著分秒鐘，也是再凋零去了，我們豈能夠不精進？我們若是不精進，有一句話說：「一失人身，萬劫難再。」

Attaining the Six Rarities is no longer a problem for us. But if we are unwilling to be diligent, then in the future our time will have slipped away. As each second passes by, our lifetime grows increasingly shorter. How can we not be diligent? There is a saying, "Once human form is lost, even after eons it is hard to regain."

我們若是有這麼好的條件，我們卻不趕快好好把握，恐怕在未來，有朝一日，到底「無常先到？」或者是「明天先到？」這都不知道。所以是不是能夠再來人間？

Since we have such good conditions, we should use them to our advantage. We cannot be sure how long we will live, or if we will be reborn as human again.

說不定大家很修福，說不定將來生在天堂。到了天堂啦，歡喜娛樂迷失了自己；因為天堂就無福可修，天福享盡，就是又要再墮落。

Since you have created blessings, perhaps you may be reborn in Heaven. In Heaven, you will be lost in pleasures. In Heaven there is no way to create blessings. Once all blessings are exhausted, you will fall.

我們這一生說不定我們造了很多福，在這個福中我們也有夾雜著惡的業，或者是煩惱無明還是很多。

You may have created many blessings in this life, but mixed in with those blessings may be negative karma, afflictions or ignorance.

再來人間，還是和人結很多不好的緣，說不定恩恩怨怨，還在那裡纏綿的結，還是解不開。若又再來人間，還是一樣要再接下去。

If you are reborn as human again, you will continue to create bad affinities. These relationships and entanglements persist when you return to the Human Realm.

所以因果分明，無論你是又再來人間，或者是在畜生道，我們都不知道。所以這叫做「長溺萬苦，無有出期」。也是平時所再說的「一失人身，萬劫難再」。

Cause and effect never fails. We cannot know whether we will be reborn in the Human Realm or in the Animal Realm. That is why it says one "may suffer endlessly in the future". We often say that once the human form is lost, it is hard to obtain again.

唯有人身能夠成佛，我們又有六種成就我們的道業，「在這人生中值遇佛法，能夠得值僧眾中，又能夠六根具足，身體健康，又能夠有信心，而且周圍都是我們的善友」

Only humans can achieve Buddhahood. We have attained the Six Rarities, so we should seize this opportunity. We have been born human, found the Dharma and drew close to the Sangha; our bodies and Six Roots are healthy and whole, and we have faith in our hearts. We are also surrounded by benevolent friends.

你看因緣多麼具足！我們都如此具足了，我們豈能夠不要好好把握？我們在這個地方聽正法，難道能懈怠呢？所以我們聽就要入心，入心才是真正藏入我們的意識，第七識、第八識，當然最好是到達第九識。

All these conditions complete the Six Rarities. So, as we listen to Right Dharma here, can we slack off and be indolent? We must listen until the Dharma enters our hearts. Only then will it be stored in our consciousness, in our Seventh, Eight or most importantly in our Ninth Consciousness.

這個第九識就是完全無污染如來清淨的本性，這就是從聞正法中來。正法，再歸納於正法中，那就是清淨的本性，這樣就不會說失去了人身。「長溺萬苦」，那就是「無有出期，苦不堪言」了。

The Ninth consciousness is the completely pure intrinsic nature of the Tathagata. It is found through listening to and applying the Right Dharma. This is the pure intrinsic nature. This way, one will not lose one’s human form and suffer endlessly in the future.

---

是故今日至誠
求哀懺悔

Therefore, We repent today with utmost sincerity.

---

所以，我們還要－－「是故今日志誠，求哀懺悔。」

Therefore, "We repent today with utmost sincerity."

意思就是我們要在現在也不是未來，就是現在，這之間。「未生之前」當然是還未生之前，就是現在這個時刻。所以我們要好好把握。

This means we need to repent now "In the present" refers to now. It is not the past or future, but the present. It is the time before we are reborn, the time before this life ends. So, at this time, we should earnestly seize the moment.

有這麼多好因緣，所以我們要趁著現在，真的是精神未衰，大家坐著還不會瞌睡的時候。

We possess so many good conditions, so we should make use of the present, while we are still mentally alert. You still do not doze off while sitting down.

不要等到說：「有啦我是很想聽，但是不知道為什麼，坐著就很想睡，就打瞌睡了。」那這樣法就聽不到了。

Do not wait until you reach an age where even though you want to listen to the teachings, as soon as you sit down, you easily drift off to sleep. By then, you will not hear the Dharma.

所以我們要趁著現在，身體還很好，坐得住，還精神很好，法聽得入耳。

So we must make use of the time when we are still healthy and can still sit alertly and listen to the Dharma.

所以在這個精神未衰，色體尚壯這個時候，若不肯精進勤修、滅惡生善，我們若不趕快精進勤修，唯恐一失人身、長淪苦海。

So, while we are still healthy and alert, if we are not willing to diligently eliminate evil and perform good deeds, we will suffer incessantly once we lose our human forms.

我們唯有精進勤修，才能夠滅惡生善。滅惡，就是我們過去都是因為習氣，使我們無罪不作，就是都一直在造業。造了惡業就是受罪報。

Only by practicing diligently can we eliminate evil and do good. We must eliminate all the transgressions that our habitual tendencies led us to create in the past. After creating bad karma, we receive retributions.

所以我們就要趕快常常提高警覺，過去的都已經過去了，我們現在要趕快修於未來。

So, we should always be vigilant. Put the past behind you and practice for the sake of your future.

所以「轉惡為善，轉懈怠為精進」，要不然真的是很令人擔憂，一旦失去了人身，真的會「常淪在苦海中」無有出期。

We should transform evil into good and turn laziness into diligence. It will be worrisome if we do not. We may lose our human forms and fall into the sea of suffering for eons.

---

我眾等 自從無始以來
至於今日 常以無明覆心
煩惱障意

From Beginningless Time until today, ignorance has always obscured our minds and afflictions have impeded our thoughts.

---

再來就這樣說－－「我眾等，自從無始以來，至於今日，常以無明覆心，煩惱障意。」

The next verses state, "From Beginningless Time until today, ignorance has always obscured our minds and afflictions have impeded our thoughts." This applies to all of us.

我們自從無始以來，至於今日，我們大家要自己有自覺。雖然我們現在有這麼好的因緣，聚會在一起，而且人人都在聽聞正法；不只是聽，我們還身體力行，這實在是很殊勝的因緣。但是我們大家應該就要，自己自我警惕，我們還是凡夫。

"From Beginningless Time until today." We should be aware that we now have such good causes and conditions to gather together here and listen to the Right Dharma. Not only do we listen we also put the teachings into practice. These are truly superior causes and conditions. But we should remind ourselves that we are still ordinary people.

凡夫，所以我們「從無始以來 至於今日」，從不知多久之前一直到現在「常以無明覆心，煩惱障意」煩惱來障礙我們。

So, "From Beginningless Time until today ignorance has obscured our minds and afflictions have impeded our thoughts." Afflictions impede us.

我們過去也有說過了，其實我們的困難，都不是別人來障礙我們，都是我們自己障礙自己。這是什麼東西來障礙我們？我們的煩惱來障礙我們！

We have mentioned this before. Actually, our problerns are not created by others. We are the ones who impede ourselves. What impedes us? Our afflictions.

所以有的人懈怠，覺得說修行是很好，但是想到：「那麼早要起床，這一點我做不到。」想想看，這是不是懈怠？障礙了我們的意識。

Some people slack off. They feel that spiritual practice is a good thing, but if they are asked to wake up early, they think they cannot. Think about it. Doesn’t being indolent impede their minds?

我們的意若不能生起勤，自然它就受懈怠矇蔽過去。這樣只顧一時的享受，沒有想到說「是日已過，命亦隨減」。所以我們要時時自我警惕。

If we cannot be diligent, our minds are impeded by laziness. We will only indulge in temporary pleasures and forget that our life is constantly diminishing. So, we must always be vigilant.

---

一切眾生從無始來
種種顛倒
猶如迷人四方易處
妄認四大為自身相
六塵緣影為自心相
《圓覺經》

All sentient beings are confused, as if they were lost, wandering in all directions. They falsely see the Four Elements as the body. Attachment to the Six Dusts causes the mind to form mental objects.

---

佛陀也這麼說－－「一切眾生從無始來，種種顛倒，猶如迷人四方易處，妄認『四大為自身相；六塵緣影為自心相』。」

The Buddha also said that, "All sentient beings are confused, as if they were lost, wandering in all directions. They falsely see the Four Elements as the body. Attachment to the Six Dusts causes the mind to form mental objects."

所以「常以無明覆心，煩惱障意」。 這一段的意思就是說，佛陀常常這樣告訴我們眾生就有很多無明顛倒。

Ignorance always obscures the mind and afflictions impede our thoughts. According to the previous passage, the Buddha taught us that sentient beings possess many ignorant delusions.

所以好像迷人，已經迷失了。有的人說迷失在山林裡面，怎麼跑都跑不出來；像睡覺做惡夢時，做夢時，在一個夢境中，怎麼跑都跑不出來，這種不由自己的這種迷人；或者是迷失了他的意識這種的迷人。這種人不知道自己是在哪裡？

They are like people who have lost their way. Some say that when one is lost in the woods, no matter where one runs, one cannot escape. This is also like a dream. When we are in a dream state, we cannot escape the illusion. We have no control and have become lost, or have lost our consciousness. When we are lost, we do not know where we are.

所以他四方易處，東西南北一直換、一直換，那就是妄認四大為自身。

So, we will wander in every direction. We falsely see the Four Elements as the body.

四大，其實我們這個身體是四大假合。地、水、火 風，很調和時那就是健康的時候。我們若是四大不調，光是一大不調，四百四病就生起了。

The body is actually made up of earth, water, fire and wind. When they are in balance, we are healthy. If even one element is imbalanced, the 404 illnesses arise.

何況說我們人生在這個世間，時間消逝，在人與人之間，互相消磨時光；你看，都無法聽聞到佛法！只想：「這四大就是我，這個身體就是我，我要把身體顧好，我怕身體太勞累、太辛苦，我怕…」現在很多新的名詞，什麼說：「責任重、壓力大！」

In life, time passes by constantly. We slowly waste our time with worldly affairs. Some cannot listen to the Buddha-Dharma as they confuse the Four Elements for the Self, or the body for the Self. They want to care for their body and keep it away from fatigue or hard work serious responsibilities or heavy pressure.

讀書也是說：「功課壓力大！」等等…受不了了，要怎麼辦？就活不下去了。

Some cannot even withstand the pressures of school and wonder how they will continue to live.

所以這就是，我們光是照顧這個身體，不會去想到說我們能夠開闊這個空間，有芸芸眾生，所以我們常常迷於自己自身，以四大為自身相。

If we only wish to care for the body, we will not see the vastness of this universe and the myriad sentient beings in it. We are often confused and perceive the Four Elements as our body.

其實這只是四大的假合之相；四大倘若分離開了，我們還有什麼呢？

Actually, when the Four Elements disperse, what is left?

所以「六塵緣影」，在這個六塵中那樣去緣著，其實如幻夢泡影。就如夢境，就像露水水泡，就樣影子，其實都是很幻化。

We are attached to the external objects of the Six Dusts which are actually, just like dreams or illusions dew or water bubbles. They are like shadows; they are all illusory.

但是我們偏偏，都是在這個六根、六塵中去緣著，這就是「六塵緣影，為自心相」。什麼是「自心相」？

Yet we perversely allow our Six Roots to become attached to the Six Dusts, so they become the mental objects in our minds.

你說你看到什麼，來對我說。他有可能這樣說：「師父，我去哪個國家遊覽，尼加拉瓜瀑布很美。」若是問他：「美在哪裡？如何美？」

Someone told me, "Master, I traveled abroad and saw the beautiful Niagara Falls." Where is this beauty? How is it beautiful?

無論你怎麼說，那個瀑布我看不到，只是存在你的心影中。所以六塵緣影為自心相，那是在你的心中的相，在你的記億中，沒有東西能拿出來。

Despite his descriptions, I could not see the images in his mind. Attaching to the Six Dust causes the mind to form mental objects. A memory is not something you can take out and hold.

所以因為如此，故言「常以無明覆心」，所以這叫做「無明覆心」。光是貪玩、貪遊玩、貪去看風景、貪自己的享受；

So, because of all this, ignorance always obscures the mind. People crave the fun of traveling. They crave looking at beautiful scenery; they crave their own enjoyment.

若如此，光是一直覆蔽我們的心，愈來愈垢穢。這個相重重疊疊，遮蓋了我們真實清淨的本性，這叫做煩惱「煩惱覆蔽」。

So, their minds are obscured by layers and layers of defilements. These layers that cover our pure intrinsic nature are called afflictions.

各位，學佛，我們要以真心虔誠，不要讓這個煩惱遮蔽住我們。我們既然有這麼好的因緣會聚，所以大家要時時精進，多用心啊！

Everyone, we must have true and reverent minds. Do not allow afflictions to impede you. Since we have such good conditions to gather here, we should always be diligent and mindful.