《靜思晨語。法譬如水》494. 船到江心補漏遲

Do Not Wait Until It Is Too Late

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學佛應知時日莫空過
臨渴方掘井無濟於事
所謂船到江心補漏遲

Buddhist practitioners must not waste time. It is too late to dig a well when one is thirsty or to fix a leak when the boat has set sail.

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「學佛應知時日莫空過，臨渴方掘井無濟於事，所謂船到江心補漏遲。」短短幾句話，應該大家要知道，時日在過很快，我們現在學佛之後，應該要珍惜時日，唯有時間才可以成就一切，所以時間我們應該要好好把握。不然像有些人，等到口渴才要掘井就已經來不及了、錯過了。

"Buddhist practitioners must not waste time. It is too late to dig a well when one is thirsty or to fix a leak when the boat has set sail." Through these phrases, we should know that time is passing quickly. Since we are now learning Buddhism, we should cherish each day and each moment. Don't I always remind you that only time can allow us to accomplish everything? We should seize each moment and not be like those who dig a well only when they are thirsty. That is already too late.

所以我們平常水的資源應該要珍惜，水的源頭在哪裡，我們也要知道。不要等到人已經走在沙漠上，已經沒有水了、口渴了，才想要掘井，那就都來不及了。

So, we should always cherish our water resources, and know where water sources are located. Do not wait till you are thirsty and in the desert, without any water, before you start to dig a well. Then it is already too late.

所以我們要好好用心，要做什麼事情都要懂得如何去選擇。時間既然是分秒不斷地流逝過去，我們就要把握時間，要謹慎選擇所要做的事情。

So, we should be mindful in choosing all the actions we engage in. since each second continues to slip by, we should seize the time and carefully choose what we wish to do.

常有人說「早知道我就不要這樣…」等等，但是應該要在說「早知道」之前就知道，不要等到事情都過後才說「早知道」，那時後悔就太慢了，這樣才後會就太晚了。所以一定要在一開頭就預先知道，才不會後悔。

We often hear people say, "If I had known before I would not have done it." We should know before it gets to "If I had known". If we wait until "If I had known", it is to late.

所以說：「船到江心補漏遲。」意思就是等到船都已經開到江湖中的時候，才想到我這颼船有漏，我應該要來補，這已經太遲了、太慢了。所以應該要在這艘船要下水之前，就應該要先保護好，該修補的地方都要預先補好、修好，平常補修的功夫要踏實的做到，不要等到船壞了之後，才要修理它。

Even if we regret it, it is too late. So, we should be prepared from the start. Do not wait until it is too late. If we start to repair a leak after the ship has already set sail, there is no time to do so. We should have already repaired it before the ship hit the water. We should maintain the ship and not wait until it is damaged before we repair it.

就像我們修行不能等到人老了才開始，不能說：「今天做不到，等到明天才開始。」聽起來好像明天還有時間，其實明天是明天的時間。要有今天、現在不修行，就是沒時間了的觀念，誰知道是無常先到？或是明天先到？

This is like waiting till we are old to practice. If we do not engage in spiritual practice today, we may put it off until tomorrow, because it seem s we may have time tomorrow. Actually, tomorrow we will have tomorrow's things; we already do not have enough time.

註：以下兩段的經文，可參考「別譯雜阿含第24 」或「雜阿含經第 1085 」

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諸行無常迅速不停
無可恃怙是敗壞法
應當速離趣解脫道
《別譯雜阿含經》

Everything is impermanent, changing ceaselessly. One cannot rely on these unsound phenomena.

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就像佛陀過去有一段時間，在王舎城的寒林丘塚間修行的時候，就對當時所有的比丘這樣開示、提醒－－「諸行無常，迅速不停；無可恃怙，是敗壞法。應該速離，趣解脫道。」

So, in the Agama Sutras there is a passage that depicts a period when the Buddha was at the Venuvana Vihara at Rajagrha. At that time, He reminded all the Bhiksus, "Everything is impermanent, changing ceaselessly. One cannot rely on these unsound phenomena."

意思就是「諸行無常，迅速不停」。就是一切都是不斷在改變的，沒有停止，一直過去，就像每秒在消逝一般，一直過去。而且改變的非常的迅速，沒有任何一個瞬間是暫停不變的。

This means that everything is impermanent. Things change very fast, this continues ceaselessly just like the seconds constantly pass by. It is very fast.

「無可恃怙，是敗壞法」。不能夠倚重於現在年輕，身體強健。雖然現在年輕身體好，但要知道無常迅速即到。時間總是不斷的在逝去。若是有「可以依恃」－－「我現在還很年輕，我的身體很好」，就認為修行並非有急迫性且必要的念頭，這種依賴於現在年輕力強，不想要修行的念頭，都是敗壞法，會使我們時間不斷空過，使我們慧命無法成長，生命也不斷空過、消逝。

We should not rely on our youth and health we should know these things are impermanent; time will continue to pass. We rely on our youth and health. We may have health now but it is an unsound phenomena. If we rely on it, we let time pass idly, without developing our Wisdom-life. Our life constantly grows shorter.

「應當速離，趣解脫道」。我們應當要迅速脫離這種錯誤的觀念，時時都要殷勤精進，趣向解脫的道路，不要落在迷途中，我們要趕緊走入脫離道當中。

We must abolish this view at once and practice diligently on the path of liberation. We cannot remain lost, we must quickly get on the path of liberation.

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晝夜恆在 命常迴來
如輪軸轉 周迴無已
《別譯雜阿含經》

Day and night always exist, we always return to be reborn like an axle that keeps turning.

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就像當初，佛陀在對這些比丘開示的時候，魔王波旬深怕佛陀所說的佛法會度盡眾生。魔王認為這些凡夫眾生都是他的魔孫、魔子，只要不脫離三界的所有眾生就都是他的子孫；只要我們沒有脫離三界，無不都是魔王的子孫。

So at that time, when the Buddha was teaching the Bhiksus, what Mara-papiyan, the demon king, feared most was that the Buddha would transform all beings. This was because the beings of the Three Realms were followers of Mara. If we do not escape the Three Realms, we are still Mara's followers.

所以對於佛陀講解如何解脫三界束縛的道理，魔王就感到害怕，於是就趕緊來到，想要破壞清淨法。於是魔王就變化為一位魔納，「魔納」就是年輕有學問的人。所以魔王就化身成為一位歡喜親近佛法，或是對學問有修養的年輕人。他也跑來參加聽經。

So, when the Buddha spoke the truth of liberation, Mara was very afraid. He wished to quickly disrupt the pure teachings of the Buddhs, so he transformed himself into a Manavaka. This means he turned himself into a young scholar. He pretended to be someone who enjoyed the Buddha-Dharma, someone who was intelligent and cultivated. He attended one of the Buddha's Dharma lectures.

當佛陀說到這裡的時候，當時魔王就開始站起來說話，他說－－「晝夜恆在，命常迴來；如輪軸轉，周迴無已。」

After the Buddha spoke these verses, Mara stood up to speak. He said "Day and night always exist, we always return to be reborn like an axle that keeps turning."

這段話的意思是：晚上過去，就是日時了，白天、晚上，晚上、日時一直輪轉，都是恆長存在的；白天、晚上、明天，每天都會一直存在。今天的生命、明天的生命，延續不斷…。

This means that night and day are always there. After the night is over, another day comes. This cycle of day to night and night to day always exists. There is also life. In the morning, at night, tomorrow life continues each day. There is life today, life tomorrow.

魔王透過日夜的比喻，想要表達的意思是：現在人還年輕、還健康，而且生命都還存在，就如同輪軸中心一樣「周迴無已」，就是不斷在輪轉；只要軸心還在，輪子就會一直轉。所以不需要修行，反正日夜一直都在，年輕有的是時間，生命一直都在，趁年輕的時候該多享受些娛樂，修行等以後再說。

This implies we are still young and healthy, and still alive. Life goes on just like the axle of a wheel that never stops turning. As long as there is an axle, the wneel never stops turning.

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命欲日夜盡 壽者多患難
猶如陷下河 速盡無遺餘
是故汝波旬 不應作壞亂
《別譯雜阿含經》

Life and desire dwindle with each day. The living face many troubles. Like drowning in water, life ends quickly with nothing remaining. So Mara-papiyan, you should not disrupt us.

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在魔王化身的魔納這樣說之後，佛陀就知道現在是魔王在擾亂。既然佛陀已經知道是魔王在擾亂，所以佛陀直接就這樣說了：「命欲日夜盡，壽者多患難；猶如陷下河，速盡無遺餘。故汝波旬，不應作壞亂。」

When he said this, the Buddha knew that it was Mara trying to disturb the assembly. So the Buddha said, "Life and desire dwindle with each day. The living face many troubles. Like drowning in water, life ends quickly with nothing remaining. So Mara-papiyan, you should not disrupt us."

「命欲日夜盡，壽者多患難。」生命和日常的貪慾，其實都會隨著日夜不斷的消磨掉；而且生命的存在就是諸多患難，尤其到了老的時候，病老來磨，會有更多的患難，想要擺脫也擺脫不了，更不用說想要好好修行了。

The Buddha was very direct in saying that life and daily desires are ground away day by day. One who is alive faces many troubles, especially in old age. At that time there are many problems.

哪一個老人真的快樂？人老了之後就會有很多折磨，生活得很辛苦。不要以為現在年輕，再怎麼樣的年輕也會有老的一天，就是在有生命的過程當中同樣也會經歷很多的患難。

What elderly person is truly happy? Old age truly brings a lot of pain and suffering. You should not think you always be young. You will also get old. Anyone who is alive faces troubles.

常常一句話說：「人生大患莫過於有身。」就是因為有這個身體的感受寒、熱、老、病痛等等…，無一不都在折磨我們，讓我們常處在患難之中。

There is a saying, the greatest liability in life is the body. Because we have this body, we can feel cold, heat, old age, illness, pain, and so on. These are all troubles.

「猶如陷下河」，就如同人落入河中，從河面一直往下沉；時間使人一直沉下去。「速盡無遺餘」，很快壽命就會走到盡頭了。

So it is "like one drowning in water". It is like people constantly sinking in a river; with time they sink further and further. Then very soon, life ends and nothing is left.

「是故汝波旬，不應作壞亂。」就算是你這個魔王波旬，也要明白這個道理，現在不要在這邊擾亂。魔王聽到佛陀直接喝叱他，知道佛陀已經知道他專長來擾亂了，他自己也很害怕，也很悔恨，就消失跑回他的宮殿去了。

The Buddha told Mara-papiyan to not disrupt the assembly. Upon hearing the Buddha's reprimand, he knew that Buddha was aware of his intentions. So out of fear and remorse, he disappeared.

這是在佛經當中的一段文，從這一段文當中我們就應該知道，佛陀也是時時對弟子警惕，大家要知道無常須臾即到。而且在修行的過程當中，魔一定都會來擾亂。到底這種魔，倒底是什麼樣的魔呢？

This is a passage in the Agama Sutras. Based on it, we should understand that the Buddha reminded his disciples to be aware of impermanence. In the process of practice, Maras will always disturb us. What type of Maras or demons are they?

其實修行者特別害怕的就是心魔，心魔其實就是由我們的內心的習氣和業力所產生的。所以要懂得用心，自我警惕，不可以讓時間空過。

Practitioners fear demons of the mind most. So, we should always be mindful and vigilant. Do not let time pass idly.

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當爾之時 悔懼交至
不預修善 臨窮方悔
悔之於後 將何及乎

At that moment, we will be filled with regret and fear. We did not prepare by practicing kind deeds, so we will lament as death approaches. By then it is too late even for regrets.

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所以在經文當中這麼說－－「當爾之時，悔懼交至；不預修善，臨窮方悔。悔之於後，將何及乎！」

So, the repentance text states, "At that moment, we will be filled with regret and fear. We did not prepare by practicing kind deeds, so we will lament as death approaches. By then it is too late even for regrets."

「當爾之時」，就是當臨命終的時候。「悔懼交至」，到那個時候，心裡會很害怕。因為等到臨命終的時候，會有很多地獄等等惡像同時現前。自己會自然而然的想到過去做了很多錯誤的事情，而如今地獄的形象都現前了，想要後悔也已經來不及了。

"At that moment", is the moment of death. "We will be filled with regret and fear." We are very scared at that time, because during our last moments, many negative states of Hell manifest. By then it is too late to regret all the wrongs and negative deeds we have committed in the past.

「不預修善，臨窮方悔」。等到那個時候，才知道不預先修善行、造善因，才在後悔。這個時候才開始想，應該要在還沒有生病之前我要預先多做一些善事，應該要認真走在修行的道路上，但這些事情我卻一件都沒有去做；等到已經是最後的關頭的時候，才開始後悔。

Then we realize we "did not prepare by practicing kind deeds, so we will lament as death approaches". Before getting ill, we should have made preparations b doing good or engaging in spiritual practice. If we have not done so, when we reach the moment of death, we will begin to have regrets.

「悔之於後，將何及乎」。修善行，造善因都沒有先做在前，等到後悔就已經太慢了。

"By then it is too late even for regrets." If we have not already practiced goodness, by the time we have regrets it is too late.

所以我們要時時預防、謹慎，不要做了會讓我們後悔的事情。

So, we should always take preventive measures, and not do things we will regret.

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殃福異處 宿預嚴待
當獨趣入 到地獄所
但得前行 入於火鑊

Disaster and fortune are both from past karma that still awaits us. One goes alone even into Hell, and proceeds to enter the flaming cauldron.

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接下來又再說－－「殃福異處，宿預嚴待，當獨趣入；到地獄所，但得前行，入於火鑊。」這一段文，大家應該要用心聽。

The next verses read, "Disaster and fortune are both from past karma that still awaits us. One goes alone even into Hell, and proceeds to enter the flaming cauldron." Everyone must listen to this carefully.

「殃福異處，宿預嚴待」。其中「殃」就是災殃、災禍的意思。而「福」則是滿足六欲感官上的享受。這些六欲的誘引，讓我們做一些不對的事情，只想要享受、懈怠、墮落，整天只知道要享福的。如此在享受的時候，那就是六欲。

Disasters are negative occurrences, and fortune is indulgence of the Six Desires. We are tempted by the Six Desires to commit some truly mistaken acts. Furthermore, if we only seek enjoyment, our laziness will lead us to degenerate. Talking about enjoying one's fortunes is referring to the Six Desires.

我們敵不過六欲，所以被六欲牽引去了。到這個時候，若我們很想要好好的修行，那就比較困難。在六欲之中，那種誘引讓人感到無奈；等到想要反悔重新再來，也總是會覺得很無奈。

We cannot defeat the Six Desires, so we are influenced by them. Because of this it is difficult for us to do anything wholesome. Because we are tempted, we become helpless. Even if we regret it and wish to start over, there is still not we can do.

如同人落入河中溺水了，好不容易才浮上河面，但自己的力量不夠，又會沉沒下去。所以這種種的欲河境界很容易讓人墮落。

It is like a drowning person who fights his way to the surface with great effort. If he does not possess sufficient strength, he will sink down again. So, one can easily fall into the river of desire.

所以，享福在前面，禍就一定跟隨在後面。在我們日常生活當中，福和禍總是很接近交替出現。我們要很小心，若一點不小心，禍福分不清，很容易一腳就踏進去，等到禍一糾纏上來，想要脫身就遙遙無期了。

After one indulges in fortune, disaster awaits. In our daily living, disaster and fortune bind us closely. So, we should be mindful. A slight mistake in distinguishing the two can cause us to easily stumble into a trap. Once are bound by disaster, it may take eons for us to escape.

所以我們過去到底做了什麼業？這些業隨時都在我們周圍等待，一有機會就會把我們拉下去受諸苦惱。所以說「宿預嚴待」，過去怎麼做、預前做好的種種業，固定會有種種禍在後面等著我們。

Whatever karma we created in the past still lingers all around us. This, "past karma still awaits us". What you did in the past creates a karmic effect that awaits in the future.

「當獨趣入」，無論你們這一群人在一起，大家怎麼做，到最後要上天堂也都是由我們自己一個人去；或下地獄也都是由我們自己一個人去。無論群黨有多少，個人的業都要個人承受。那怕是你的群黨有多大，個人所造的業，也都是由個人自己承受，所以還是「當獨趣入」。

So, "one goes alone". Even if a group of people takes collective action, at the end, each individual goes alone into Heaven or Hell. Even if you have many friends, you receive your own karmic retribution. So, "one goes alone".

那怕是你的家屬親族大家都很疼你、很愛你，到了臨命終的時候，那時還是孤魂獨逝，都要單獨自幾一個人這樣去。就算你的家屬在怎樣多，再如何的不捨，或是你如何的不願意離開，到最後同樣也是「孤魂獨逝」，所以就做「當獨趣入」，「到地獄所」。這是很讓人擔心的事情。所以我們要知道，想福或是造惡，這都是我們自作、也都是要自受。

Even if your family adores and loves you, at death, you still go alone. Regardless of how many relatives you have who do not want to let you go, no matter how unwilling you are to leave, in the end when the spirit leaves the body, you will "still go alone, even into Hell". This is very worrisome. We must understand that all of us create our own blessings and karma that lead to our retribution.

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身心摧碎 精神痛苦
如此之時 欲求一禮一懺
豈可復得

The mind and body are broken, and one suffers. by that time, even if one wishes to pay respect and repent, one is unable to do so.

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等到要到地獄去的那個的時候－－「身心摧碎，精神痛苦。如此之時，欲求一禮一懺，豈可復得！」

When one inters Hell, "The mind and body are broken, and one suffers. by that time, even if one wishes to pay respect and repent, one is unable to do so."

已經落入地獄，那就沒辦法了。等到這個時候業果都造成了，生命也已經窮盡了，到那個時候，地獄形相都現前之時；或是往生之後，自己被業力牽引不斷的往前走的那個時候，地獄當中的境界不斷出現在眼前，到那個時候想要後悔都已經來不及了。

Nothing can be doing. When these karmic forces takes effect, our life is already over. At that time, the manifestations of Hell appear. Or, after we die, our own karmic forces will lead us forward until the realm of Hell manifests in front of us.

到那時候，身要受地獄種種刑具折磨；而到那個時候，心靈的痛苦交碎，那時一切都已經來不及了。到這個時候，才想要「我趕快去拜佛、拜經、禮佛、懺悔。」全部都已經太遲了。

After that time one suffers all kinds of physical and spiritual tortures. At that time it is already too late. By then, even if one wishes to pay respect to the Buddha, to practice diligently and repent, it is already too late. It would no longer be possible for us.

是莫得了,在那種苦痛當中，已經得不到可以好好修行，向佛懺悔的機會，所有的一切，也都已經來不及補救了。

Even if we wanted to earnestly practice and sincerely repent to the Buddha, it would already be too late.

學佛一定要堅持那個初發心。我們生命中的藍圖，是自己畫的，路的方向也是我們自己決定要怎麼走的。若今天自己發願要修行、學佛，就要把自己把我們的生命規劃好，每一天生命的消逝，就要同等在每一天中都能夠增長慧命！

Everyone, in learning Buddhism, we must continue to follow our initial resolve. We create the blueprint of our own life. We choose what path we take and we practice willingly. We should plan our life well. Our life shortens with each passing day, so how can we develop our Wisdom-life everyday?

既然立定志願要學佛，我們應該要知道時日不可以空過。不要空過時日，要好好選擇人生方向，努力精進，走一步要前進一步，但是方向不能偏差，我們要戒慎虔誠選擇該做的。

Since we have chosen to learn Buddhism, we should not let any day pass idly. We must choose our direction in life carefully, and move forward step by step. We must not deviate in our direction, so we must choose how to proceed.

我們在日常生活當中，一切的環境都在我們的周圍，你是要受六欲、享受過日子，徒然把時間消磨過去？或是在內心增長起貪、瞋、痴，在人和人之間、人群中互相結惡緣？若如此，就像剛才所說過的，我們現在做了，境界必定嚴待在後面。

In our daily life, we are surrounded by the Six Desires. If you are tempted by them, you will pass time in indulgence. Or, a thought of greed, anger or ignorance can cause you to create bad affinities. As we have mentioned, whatever we do now creates a karmic effect in the future.

所以我們要好好自我警惕，時日不要空過，要能「擇善而從之，見其不善而改之。」有偏差就要反省改過，不要等到時刻到了，臨渴掘井也無濟於事，等到境界現前才想要求那就太晚了；等到船都已經開到將江湖的中心才想到船會漏，才想到要補漏洞，這就太晚了。要預先做好未來的規劃與準備。

So, we should always be vigilant and not pass time idly. Choose the good and follow it; change your negative habits. Everyone, please reflect and quickly alter your negative tendencies. Do not wait until it is too late. Do not wait till you are thirsty to dig a well. If we wait until we are in a situation before thinking of how to get out, it is too late. If we try to fix a leak after the boat has sailed, that is too late. We should always make preparations.

「身是載道到器」，修行需要用到我們的身體，所以身體和生命要好好利用；利用在正確的方向。所以我們要時時多用心。

The body is a vessel for spiritual practice. In our practice we must make use of our body. So, we should use our bodies and lives well, on the proper path. So, we should always be mindful.