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24 Jan 2013 - 21:09 in Repent2013 tagged 法譬如水, 為善得福, 靜思晨語 by MoyaTseng
Benevolent Actions Lead to Blessings
每天我們心要往內自照，時時自我警惕，我們要懺悔。 We should look within ourselves every day, and always be vigilant and repentant. 時時都在說要懺悔、要明瞭因緣果報。因是一顆種子，種子的顯現也就是果。這種果顯現之後，同樣還會成為新的因。世間無論是哪一樣東西，無不都是在這樣的因果循環當中呢？ I often speak about repentance. In the law of karmic cause and effect, the cause is a seed and the fruition of the seed is an effect. When the effect manifests, it moreover becomes a cause. Which object in this world is not part of the cycle of cause and effect? 既然人人都知道因是一顆種子，一旦造了因，這顆種子就會落在我們八識田當中。 We all know that a cause is a seed. This seed is stored in our Eighth Consciousness.  八識: Eight Consciousnesses: 1. Eye-consciousness 2. Ear-consciousness 3.Nose-consciousness 4. Tongue-consciousness 5. Body-consciousness 6. Mind-consciousness 7. Manas-consciousness 8. Alaya-consciousness 我們的八識就是由前面的七識「眼識、耳識、鼻識、舌識、身識、意識、末那識」發起作用。其中第七識的末那識是去思考、緣附著外面的六識「眼識、耳識、鼻識、舌識、身識、意識」，而外面的六識則緣附於外面的六塵，將所吸收到的由第七識去運作思考，然後引導我們是向善或者是向惡。 There are eight consciousnesses, of the first seven, the seventh is what contemplates, while the first six are what connect to the external Six Sense Objects in our environment and bring those perceptions in for the Seventh Consciousness to analyze. 看看現在外面現在有這麼多貧窮苦難的人，有這麼多需要伸出手去輔佐幫助的人，想要幫助別人的心念一起，身體就會有動作，去做好事。 If we are kind, when we see so many suffering people in the world, we reach out to offer help to them. When these thoughts arise, we will naturally take action to do good deeds. 而做了這些好事之後，心裡就會很安穩、歡喜自在；這樣，慢慢就會培養出「為善積福」的習慣。這也是需要在時間的流逝當中，分秒中一直累積。所以時間可以累積好事，也可以累積惡的事情，無論是好或惡，也同樣都是起源於這一念心。 Afterwards, our hearts experience peace, joy and freedom. Over time, we accumulate blessings by doing good deeds. So, over time we can accumulate good deed, or we can accumulate unwholesome deeds instead. This is all based on the mind. 同樣是外面的境界緣附於六根，六根又緣附於六塵，六塵誘引我們的六根，六根在意識起貪念、惡念，然後就會運作起來，身體就去造作種種的惡業。惡業造做之後，業的種子同樣又落入八識田中，所以在我們的八識中囤積這些種子。 External conditions connect with our Six Roots. When the Six Roots are tempted by the Six Dusts, the mind gives rise to greed and evil. This prompts the body to create bad karma. Afterwards, these karmic seeds are stored in the Eighth Consciousness. The Eighth Consciousness continues to accumulate positive and negative seeds. 無論是善的種子、惡的種子，全都是累積在八識田中。而且時間愈久，所造做的事情也就愈多；無論你是做好事，或是做壞事，既然做了，種子就成了，果就成了。那個結果就會演變成為新的因，而這些因也同樣落入八識田當中，稱作為業，所以業就構成了新的因。 The more time passes, the more actions we take. Whether they are good or bad deeds, once we have done them, the seeds are formed, and then become fruits. These results are also seeds, which are planted in the field of the Eighth Consciousness. This is karma. So, karma is the cause. 所以我們的身體行動、表情等等…都是緣附在於種種的「緣」當中，無論是好、或是壞，都不斷在造作種種業。 All our actions, expressions, and so on, all depend on conditions. Based on conditions one does good or evil.  時間能累積功過 Over time we accumulate merits and wrongdoings. Doing good and giving generously lead to blessings of being born in heaven. Being content and understanding leads to freedom and wisdom. Wealth and heavenly blessings will expire, so we should always remain vigilant. 所以我們要常常記得：「為善好施、昇天得福。」這無論是在什麼宗教當中，都是這樣說。其實一般民間信仰也都知道，多做好事、為善，才能消除一些災難。 We should always remember that doing good and giving generously lead one to heaven. All religions indicate this. Actually, according to many folk beliefs, we should also know that benevolent acts can mitigate disasters. 其實不只是為善就能消災難，為善之後還要同時洗滌內心的污垢。我們若是為了貪福而行善，做的再多也只不過是升天得福而已；但其實天福也是有盡的一天。 Additionally, doing good can also cleanse one's mental defilements. But if we act kindly for the sake of blessings, all we gain are the blessings of ascending to heaven. Actually, these blessings can be exhausted. We know that good the blessings of beings born in heaven. 所以我們大家都能夠瞭解「為善好施、昇天得福」的道理，我們還要更進一步去瞭解「知足善解，智慧得具」。 But we should also know that being content and understanding leads to freedom and wisdom. 我們在為善的當中，我們時時要和善解平行－－為善事造福；知足、善解也就能夠得智。所以我們若是平時不知足，貪念的心念就會有很多；若是平時不懂善解，我們時時都會起煩惱或是「瞋、癡」。 While carrying out good deeds, we should always be understanding. Doing good creates blessings, and being content and understanding leads to wisdom. If we are discontent, we give rise to greed. If we are not understanding, we will always be afflicted, angry or ignorant. 所以我們要時時知道，「為善好施」是很好的事情，可以升天得福；但我們在「為善好施」的時候也一定要和「知足善解」平行的去做。因為「知足善解」才能讓我們的心能夠常常很自在，不會為了小事小非而起煩惱。所以我們不要只想著為善得福這樣而已，應該智慧也很重要－－富中也要貴，富中無貴也不是我們要追求的。 So, we must understand that doing good and giving generously lead to being born in heaven. However, we must carry out these deeds, with contentment and understanding. Only with contentment and understanding can our minds constantly be free and not afflicted by small conflicts. We should know that there is more than just gaining blessings by bestowing kindness. Wisdom is also very important. Wealth must be accompanied by nobility. Wealth without nobility is not what we seek. 貴就是覺悟，倘若有福但沒覺悟也沒用。要在生命當中立定好目標，去做別人生命中的貴人，這才是我們學佛的目標。能夠引導人走正路，這才是真正的富與貴。只是有福，而沒有覺悟，這樣也沒用。我們學佛，無不都是要學得一念清淨心、能夠覺悟。 What is nobility? It is enlightenment. To be of benefit to others in their lives is the true goal of learning Buddhism. To lead others onto the Right Path is true wealth and nobility. Blessings without enlightenment are useless. As Buddhist practitioners, everything we do is to learn how to purify the mind to achieve enlightenment. 富如天人福也都有福享盡的一天。若我們只求富，就算可以升天，可以像天人一般那樣富有和享受，想衣衣來，想食食至，想要吃什麼就有什麼，要要穿什麼就有什麼，在生活當中的一切都很如意，但這樣享福也都是有窮盡的時刻。 Wealth and blessings will expire. If we seek wealth and are reborn in heaven, we live with fortune and pleasures. If we want clothes, clothes appear. If we want food, food appears. We can eat and wear whatever we desire. Everything is in accord with our wishes. But such blessings eventually come to an end. 所以要知道，時間該如何應用。時間可以累積功德，但也可以累積錯誤，所以大家要在時間當中時時自我警惕，好好善用時間修行功德。「內修外行」才是學佛的目標。 So, we should use time well . over time we accumulate merits and wrongdoings. So, we should always be vigilant and use our time well to cultivate merits. As Buddhist practitioners we must have both internal and external practices.  何以知然 How does one know? When Sakrodevanam Indra showed the Five Signs of decay, he was afraid. Sincerely taking refuge with the Three Treasures, the Five Signs were eradicated and his years in heaven prolonged. 過去我們說要懂得「因緣果報」；如何能知道呢？經文就是這樣說－－「何以知然？釋提桓因，五衰相現，恐懼切心，歸誠三寶，五相即滅，得延天年。」 We have been discussing the importance of understanding karmic cause and effect. How do we recognize it? The text says, "How does one know? When Sakrodevanam Indra showed the Five Signs of decay, he was afraid. Sincerely taking refuge with the Three Treasures, the Five Signs were eradicated and his years in heaven prolonged." 看看貴如釋提桓因，雖然是天的天主，很富有，可以領導天人，祂的福報很大。不只是福大，壽命也很長，忉利天的一天是人間一百年，在忉利天祂只過了一天，我們在人間就是一生的壽命都不夠。 Sakrodevanam Indra is the ruler of Trayastrimsa Heaven. He had everything and was the leader of heavenly beings. Not only did he have many blessings, his lifespan was very long. A day in Trayastrimsa Heaven is 100 years in this world. One lifetime in this world ends before one of their days is over. 忉利天的天主釋提桓因，壽命超常，但無論多長都會有盡的時候，所以祂的生命的時間之流還是有盡頭。無論再如何的享福，想想享福同樣有福盡的時候。所以才說無論壽命、福報再長再多，同樣也有盡期。 So Sakrodevanam Indra had a long life in the Trayastrimsa Heaven. But, no matter how long a life is, it still ends. With the passing of time, life comes to an end. No matter how blessed one is, the blessings will eventually be exhausted. No matter how much blessings or longevity one has, it eventually comes to an end. 釋提桓因當佛還在世間的時候，有一天，祂就突然覺得五衰相現前，非常恐懼。當時是佛世，所以祂救趕快請教佛陀。 While the Buddha was in this world, Indra realized he was showing the signs of decay, and became very frightened. Since Buddha was in the world, he implored the Buddha to teach him. 佛陀為祂說種種法，聽了之後祂很感動，於是虔誠的皈依，又懺悔過去所造作的微分惡。祂所累積的善多惡少，所以微分的惡經過祂很虔誠的懺悔，懺悔這些惡的種子，再加上祂又皈敬三寶，自然惡消福增。 So, the Buddha spoke the Dharma to him. He was very touched and sincerely took refuge and repented for some subtle, past wrongdoings. He had created more good than bad, there were just some subtle wrongdoings, so he sincerely repented all the evils he committed. With evils eliminated, his blessings increased. He took refuge and respected the Three Treasures.  五衰相： Five Signs of Decay: 1. Robes becoming dirty 2. Hair-flowers fading 3. Sweating under the arms 4. Body smelling bad 5. Not enjoying one's original status. 什麼是五衰？五衰相包括了這五項：「1.衣服垢穢；2.頭上華萎；3.腋下汗流；4.身體臭穢；5.不樂本座。」 What are the Five Signs of Decay? Five Signs of Decay: "1. Robes becoming dirty 2. Hair-flowers fading 3. Sweating under the arms 4. Body smelling bad 5. Not enjoying one's original status." 第一，天人很高，但衣服很輕柔，應該要說「銖衣妙服」。銖是形容物品很輕、很莊嚴的衣服；這樣的衣服穿起來，讓人感到很光潔很乾淨。但若是福盡的時候，那件衣服穿起來就很邋遢，看起來很髒，所有的光潔都不見了。 For the first sign, though heavenly beings are tall, their clothing is very light and soft. Their clothes weigh very little, and are very beautiful and dignified. When they wear this clothing, it looks very bright and very clean. Once their blessings come to an end, the same robe starts to look very scruffy. It looks dirty and loses its shine. 所以這也是當天人的五衰相現前時，衣著最先開始出現這種不光彩的衣服。 So, for heavenly beings, when the Five Signs of Decay manifest, the first sign is seen when their clothing begins to lose its shine. 第二就是「頭上華萎」。因為天人頭上的冠－－就是帽子，有花和珠光寶氣。但是到了五衰相現前時，除了衣服邋遢以外，珠冠寶石的光彩、光澤也整個消失；不但失去了光彩，花也整個萎謝。 Second is "hair-flowers fading". The crowns that heavenly beings wear are covered with flowers and gems. But when the Five signs appear, besides their clothes becoming dirty, their precious jeweled crowns lose their radiance and luster. The flowers wilt and fade in color and brilliance. 第三是「腋下汗流」，本來天人的生活之中一切都很舒服，所過的日子就很舒服，而且天氣也都很適切，並不會流汗，但不知如何突然腋下會開始出汗，身體的臭穢的味道就會跑出來，這就是第三種衰相。等到天福盡的時候，就連自己的身體也會自然流汗發臭，這也是五衰相之一。 The third sign is "sweating under the arms". Heavenly beings normally live very comfortably. The weather is always mild and they never sweat. But suddenly, for some reason, they start to sweat under their arms. They start to emit bad odors. This is the third sign. When their blessings are exhausted, their bodies start to sweat and smell. This is one of the Five Signs. 第四就是「身體臭穢」，不只是腋下流汗。天人本來身體很乾淨，所以身體自己發臭出來，也是一種衰相。本來天人自己的身體會發出香味，但現在不只是香潔的香味消失，反過來也覺得自己身體很臭，自己也是一直有這樣的感覺，這也是五衰之一。 The fourth is "body smelling bad". Besides sweating under the arms, the once clean bodies of heavenly beings begin to emit a bad odor. This is another sign. Usually, bodies of heavenly beings emit a pleasant fragrance. But instead of giving off a sweet smell, their bodies will start to reek. They themselves will sense it. This is also one of the five signs, the fourth. 第五是「不樂本位」，也就是心中一直起煩惱。因為天帝他的殿堂很莊嚴，他的位子非常的享受。但是五衰相現前的時候，自己的內心一直無法起歡喜，對周圍的環境怎麼看就是不歡喜。和現在人的憂鬱症差不多，不論環境多好都一直無法歡喜。 The fifth is "not enjoying one's original status". Afflictions begin to arise in their minds. Sakrodevanam Indra's palace was magnificent, and he was in a position of great enjoyment. But when the Five Signs appeared, there was no longer joy in his heart. He was unhappy with his environment. This could be what we now call depression. No matter what kind of environment he was in, he was always unhappy. 所以這個「不樂本座」，就是對他自己的周圍都不歡喜就對了。 This is "not enjoying one's original status". 以上這就是五衰相現。 This is the fifth sign of decay 那麼，我們應該要知道，學佛不是為了求天福；就算有了天福，那怕富貴如天子，天福也有盡期。 We should understand that in learning Buddhism, we are not seeking heavenly blessings. Even if we attain them, these blessings eventually end. 所以我們都應該要知道，身體是載道器，有了我們的身體是為了讓我們修行。天無福可修，因為在那邊享福、壽命長、福樂多，沒有機會可以看到苦難的形象。所以我常常說：「見苦才能知福。」在天堂沒有苦難，所以沒有苦的道理；既然沒有苦的道理存在，也就沒有修福的動機或是道理存在，所以在天界就算想修福也都沒有機會。 So, we should understand that the body is a vehicle for spiritual practice. Because we have this body, we can engage in spiritual practice. One cannot cultivate blessings in heaven, where lifespan is long and blessings are abundant. There are no forms of suffering to witness. So, we often say that only by seeing suffering can we know blessings. Heaven contains no suffering, so the truth of suffering does not apply. With no truth of suffering, there is no way to cultivate blessings. Even if they wanted to cultivate blessings, there would be no opportunity. 所以當釋提桓因在天堂的壽命享盡了，當五衰相現前的時候，還好當時釋迦佛還在世，所以當祂升起惶恐的心的時候，就趕快到人間來請教佛陀。因為祂已經到不樂本座的狀況，心中煩惱惶恐，所以才想要親近佛，向釋迦牟尼佛請教。 When Sakrodevanam Indra's blessings were ending, the Five Signs of Decay appeared. Luckily, the Buddha was still in the world. So, with much fear, he implored the Buddha to teach him. Since he was not enjoying his status, he was filled with fear and worry. 佛陀能為祂解開了祂心中的煩惱，要祂好好向三寶求懺悔。唯有三寶佛、法、僧可以救護祂，佛法要能夠常住在世間，佛法能讓祂在精神理念上能夠覺悟，讓祂的煩惱能夠解開。 So, he went to the Buddha to ask Shakyamuni for guidance, and the Buddha helped him release his afflictions by teaching him to repent to the Three Treasures. Only with the Buddha, Dharma and Sangha can the Buddha-Dharma exist in the world. As we practice this teaching to seek enlightenment we weill be able to be free of afflictions 所以釋提桓因聽聞佛法後很歡喜，就向佛求懺悔，向佛虔誠求皈依。 So Sakrodevanam Indra joyfully repented to the Buddha, and sincerely took refuge.  如是等比 With these and many other examples, the Sutras show that if we repent we cantruly eliminate disasters. 所以－－「如是等比，經教所明，其事非一。故知懺悔，實能滅禍。」 So, "With these and many other examples, the Sutras show that if we repent we cantruly eliminate disasters." 如是等比，意思是類似這種事情很多。像釋提桓因的五衰相前個故事；或是福盡禍至，福享盡了，災禍馬上到位，這類的故事在經典當中實在是不勝枚舉、非常多。所以說「如是等比」，意思就是類似這種事情真的很多。 So now we know. This is the story of Sakrodevanam Indra and the Five Signs of Decay, of how blessings are exhausted. When his blessings came to an end, disasters arrived immediately. There are many such examples in the Sutras. 在經典中很清楚告訴我們，這在佛經中有很多這類故事。不只是經典中人物的故事，但是其實在現實的生活當中，同樣的經歷的人的故事也很多。在現代慈濟中，我們可以看到比比皆是，就如同這種天人轉變，五衰相現前、福盡的事。 So, "with these and other examples" means that there are many similar occurrences. That are recorded in the Sutras. There are many stories in the scriptures. Not only do we read them in the Sutras, there are many real-life stories around us . so, in Tzu Chi today we see many examples of how people have changed, like heavenly beings who see the signs of decay and know their blessings are ending. 有人過去有因緣，能夠得到生命中的貴人幫助，也有很多人都已經投入在志工中，這些人每天都過得很快樂。這就是富和貴，我們要往那邊走？雖然佛經中比比皆是，但其實在我們人間也是一樣，我們這樣類推，就知道懺悔時能滅禍。 Some people had past causes and conditions to meet their benefactors in this world. These people helped them. So, now many are part of our volunteer team and live each day with joy. This is wealth and nobility. Which direction should we take? We see examples everywhere in the Sutras and everywhere in our world. So, we can extrapolate from these to know "if one repents, one can truly eliminate disasters". 時時懺悔警惕自己，才不會重複造罪造業，所以大家要時時多用心！否則不知何時等到五衰相現前，那就苦不堪言了！ We should always repent and remind ourselves to not keep creating wrongdoings and karma. So, everyone should always be mindful, otherwise when the Five Signs of Decay appear, there is immense suffering. 時間能夠累積功、過。「為善好施，昇天得福」，而「知足善解，智慧得具」，這才是最重要的，能夠自在得智。就如前面所說過的「就算富如天人，福也有盡期」，所以大家都要時時多用心。 Merits and mistakes accumulate with time. Good deeds and generosity bring heavenly blessings. If we can be content and understanding, and this is important, we can obtain freedom and wisdom. Heavenly blessings eventually come to an end. So, we should always be mindful. |
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| ( 知識學習｜隨堂筆記 ) |
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