Transcend Delusion to Attain Enlightenment

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立志修行 正道為依皈
依教奉行 精進菩薩道
引導眾生 脫迷入正覺

Establish a vow to practice, take refuge in the Right Path. Follow the Buddha's teachings, diligently walk the Bodhisattva-path. Guide sentient beings to escape delusion and attain Perfect Enlightenment.

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「立志修行，正道為依皈；依教奉行，精進菩薩道；引導眾生，脫迷入正覺。」

"Establish a vow to practice, take refuge in the Right Path. Follow the Buddha's teachings, diligently walk the Bodhisattva-path. Guide sentient beings to escape delusion and attain Perfect Enlightenment."

我們大家都是發心立願，既然有修行的心願，我們必定要行於正道。正道就是我們的心所依皈，既然我們有心依皈於正道，我們必定要依教奉行。佛陀所教育的，就是要我們精進在菩薩道中。

We have all formed aspirations and made vows. Since we have the will to practice, we must walk the Right Path. Since we have mentally taken refuge in the Right Path, we must practice the Buddha's teachings. The Buddha taught us to diligently walk the Bodhisattva-path.

菩薩道是康莊的大道。就像在法華經中闡述，大地草木都需要雨露的滋潤，無論是多大雨、或是多小的露，同樣都能夠普及大地。看大地上，接受雨露的，無論是大樹或小草，同樣一雨普潤。

The Bodhisattva-path is a very broad road. As stated in the Lotus Sutra, the earth, grass and trees need rain and dew. Whether it is a heavy rain or a light dew, it will cover the land. Whether a tiny blade of grass or a big tree, everything is nourished by the rain.

如果發大心願，有大根基，當然就和大樹一般，可以吸收很多的雨水；不只是自受用，也可以潤濕大地。只要我們可以發大心、立大願，就如同是在大地上的大樹一般。但若只是小花小草，雨水若是太大的話，對於這些小花、小草，不但不是很大的利益到，說不定還會被大雨沖掉這些小花小草。

Of course, if we make a great vow, and have great capabilities, we are like a big tree that absorbs a lot of water. Not only will we use it, we can also nourish the land. When we make a great vow, we will be like the big trees. But for a small flower or blade of grass, heavy rain is too much and not very beneficial. Perhaps they will be washed away by heavy rain.

所以什麼樣的根基，適合什麼程度的佛法？怎樣的佛法，適合那個程度的根基？就要先看發什麼樣的心，以及立了什麼樣的願，就選擇接受怎樣的雨露（佛法）。這些選擇，就如人飲水冷暖自知。

Therefore, our capabilities need to match the Dharma. The Dharma needs to suit our capabilities. Depending on our aspirations and vows, we receive that amount of dew and rain. We are the only ones who know what suits us.

但是，佛陀也希望眾生，可以和大樹一般接受大法。因為大樹可以庇蔭大地，當有很大的雨來的時候可以吸收，上層的葉子接收雨露，流到下面之後慢慢釋放，不會讓雨水直接沖擊到地面。

But the Buddha hoped that we sentient beings can be like big trees and receive great Dharma, because big trees can protect the land. If there is a flood, trees can absorb the water. They take in the rain above and slowly release it below.

我們現在常常聽到，現在大地有那麼多的災難、土石流，為何下個雨整座山就塌了？或者是若有一段時間沒有下雨，水庫就沒有水了？這是因為水土破壞！水土破壞，就是因為砍伐了太多的大樹，因為這樣，所以沒有樹木可以保護水土。所以大樹是多麼的重要啊！

Nowadays we hear about so many natural disasters like landslides. Why does heavy rain cause landslides? Why does the water in the reservoir disappear if it does not rain for some time? This is because the ecosystem is damaged. It is damaged because after we cut down big trees, they can no longer protect the soil. So, big trees are very important.

我們既然發大心，我們要吸收大法，我們要好好依教奉行，精進在菩薩道上。「菩薩」是「上求佛法、下化眾生」。所以我們若要下化眾生，使得人人都能啟發愛心，使人人能夠身體力行，這種「克己復禮」，或是有人倫道德的精神，也都需要有人去牽引、去引導。

Since we have made a great vow, let us absorb great Dharma, practice the Buddha's teachings and diligently walk the Bodhisattva-path. We seek the Buddha's way and transform sentient beings. If we want to inspire sentient beings to develop loving thoughts and put them into practice, to instill self-discipline and revive courtesy, or to return to human morals and ethics, we need to guide them.

如果人沈迷在五欲中，就容易脫軌，脫離人倫道德，那就是迷！學佛要用正覺好好來引導，使他脫迷入正覺，這也是佛陀到人間教育眾生的目標。我們既然發心立願，所以我們要依教奉行，換我們要去度沉淪在五欲中的眾生。我們要趕緊引導他，牽引他，能脫離心靈的迷茫當中，能夠脫離並且入正覺，這是我們的使命，所以要多用心。

If people are lost in the Five Desires, they will easily go astray and deviate from morals and ethics. That is delusion When we learn Buddhism, we use wisdom to help all beings escape delusions. This was the Buddha's goal when. He came to teach sentient beings. Since we have made a vow, let us practice the Buddha's teachings. It is our turn to help transform those lost in the Five Desires. We need to guide them, and lead them out of this delusional dream-state. Helping them escape and attain Perfect Enlightenment is our mission. Everyone, please be mindful.

我們人，大多數都是因為五欲的關係，使得我們沈迷，我們要多用心謹慎。

We humans are often deluded by the Five Desires.

前面不是也已經說過了－－「親子眷屬、非復我親。」現在卿卿我我，有的人還會為情而犧牲、殉情。那樣對不對呢？這些種種難過的情關，都是業緣的牽引。

Earlier, I talked about how "Our wives, children and family members, will no longer be our relatives." People may in intimate relationships. Some of them make sacrifices or even die for love. Is that right? This is the influence of karmic affinity.

沒有業緣不會會合，若是有好的緣，就會互相會合成就；而惡的緣就是吵架、打架、吵吵鬧鬧、整天鬥爭的冤家眷屬。這些實在都不是我們所有、能永有的。

Without it, people will not come together. With good affinities we help each other succeed. With bad affinities family members become enemies. In the end, nothing will belong to us.

「七珍寶石，乃為他玩。」無論多珍貴的寶物，到了最後無常一來，也都是別人的。世間的人以為是「寶」，最寶貝、最值錢東西；不管是什麼，當一口氣接不上來，就都是別人在玩的，都已經不是我們的了。

"Our treasures and jewelry will belong to others." In the end they belong to others. Society places value on objects, making them precious and expensive. No matter what they are, when we stop breathing, they no longer belong to us. Other people get to enjoy them. They are not ours.

所以說起來，世間這些種種珍寶，都只不是果報而已。有福的，就可以得到世間很多豐富的物質，這些是過去生中所造的福所累積的，在這生中就可以讓我們得到很多的福報，像是高樓大廈、嬌妻美眷、看起來很令人歡喜的眷屬等等…那都是過去所累積的福報、有福的緣。

Therefore, everything in the world is karmic retribution. If we are blessed, we can attain an abundance of material goods. The blessings we created in past lives allow us to enjoy plenty of things in this life, like luxury high-rise apartments, beautiful and wonderful spouses, pleasant families and relatives. These affinities were created by past blessings.

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一切有為法 如夢幻泡影
如露亦如電 應作如是觀
《金剛經》

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但是這些是不是永遠的呢？所以佛陀這樣說：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」這一段金剛經的內容，大家都很熟悉，也都會背。但是否真的能夠體會呢？真的，一切「有為法」－－只要有作為的，這都像是夢、像是幻、像是水泡而已。

But will they last forever? The Buddha told us, all conditioned things are like dreams, illusions, bubbles, shadows. Everyone memorizes this from the Diamond Sutra. Truly, all conditioned things, all things that are created, are nothing more than dreams, shadows or bubbles.

世間這麼短暫，我們要執著在哪裡？既然什麼都不用執著，我們要好好覺悟，人生就是無常。我們不但要自覺，還要能夠覺他。唯有接受佛陀的大法－－「上求佛道，下化眾生」，世間才能祥和平靜，人間才能變成淨土。這就是很期待諸位學佛者都能夠有這個使命感。

Life is so short. Why are we so attached? Since we do not need to be attached, let us be enlightened. We need to enlighten ourselves and also enlighten others. Only by accepting the Buddha's great Dharma, by seeking Dharma and helping others, can this world truly be calm and peaceful. Then, this world is a Pure Land. I hope that Buddhist practitioners have this sense of mission.

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是故佛語須跋陀言
汝師鬱頭藍弗
利根聰明 能伏煩惱

The Buddha told Subhadra, Your teacher Udraka Ramaputra was highly capable and smart. He could tame afflictions.

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至於非非想處
命終還作畜生道中
飛狸之身 況復餘者

And he was able to attain the Samadhi of Neither Thought nor Non-thought. After he died, he was still reborn in the Animal Realm in the form of a flying squirrel. So what can be expected of others?

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接下來這段《水懺》經文就要接著說－－既然這些妻子、珍玩一切的東西都不是我們的，那還有什麼好迷？好執著的？

The repentance text continues to say that since neither wives, precious objects, nor anything else belong to us, why be deluded? Why be attached?

註：以下佛陀度最後弟子須跋陀尊者，相關經文請參考《雜阿含第1197經 》，或《別譯雜阿含110 經 》，《長阿含(2)遊行經 》，《佛般泥洹經 》等經。本段水懺經文出自《佛說佛名經卷26 》。

是故佛語須跋陀言：「汝師鬱頭藍弗，利根聰明，能伏煩惱，至於非非想處；命終還作畜生道中，飛狸之身。況復餘者？」

The Buddha told Subhadra, "Your teacher Udraka Ramaputra was highly capable and smart. He could tame afflictions and was able to attain the Samadhi of Neither Thought nor Non-thought. After he died, he was still reborn in the Animal Realm in the form of a flying squirrel. So what can be expected of others?"

這段文是佛陀最後在雙樹林間，要取入滅之前，當時有一位叫做「須拔陀」的梵志－－中文翻譯為「善賢」，在拘尸那竭國的一位婆羅門教的梵志，修行者。已經前來皈依於佛，為佛陀最後的弟子。在皈依佛陀，在佛教中出家的時候，他已經一百二十歲了。

This passage was spoken by the Buddha, before He entered Parinirvana at the Sala Grove. At that time there was a person called Subhadra, which means Good Virtue in Sanskrit. He was a Brahmacarin from Kushinagar. He was also a spiritual practitioner. He had taken refuge with the Buddha, and was the Buddha's last disciple. He was 120 years old that year.

這位一百二十歲的梵志本來是婆羅門外道的修行者，他覺得自己所修的不是究竟。當他聽說人間大覺是佛陀，只是佛陀的教法可以讓他得到究竟解脫的道理；所以當他知道佛陀要入滅時，就趕來離開拘尸那竭國，來到佛陀準備入滅的雙樹林間，請求向佛皈依。佛陀為他開示八正道、四聖諦，他就心開意解，同時得到初果。

This 120-year-old Brahmacarin previously followed non-Buddhist practices, but felt that he had not found the ultimate. The Buddha was the Great Enlightened One. Only the Buddha's teachings could allow him to attain the truth of ultimate liberation. So, when he learned the Buddha was about to enter Parinirvana, he rushed to ask for teaching and to take refuge. The Buddha taught the Eightfold Noble Path for him. At that moment, his mind and thoughts were freed. In that moment, he attained the First Fruition.

所以我常說，無論是佛陀所開示的四聖諦或八正道，都在卅七道品當中，我們要時時把卅七道品用在日常生活中。

So I often tell everyone, the Four Noble Truths and Eightfold Noble Path are both found in the 37 Practices to Enlightenment. We must always use these 37 practices in our daily living.

註：

1. ]證嚴上人。三十七道品講義－－ 前言[緣起
2. 證嚴上人。三十七道品講義。四正勤
3. 證嚴上人。三十七道品講義。四念處
4. 證嚴上人。三十七道品講義。四如意足
5. 證嚴上人。三十七道品講義。五根
6. 證嚴上人。三十七道品講義。五力
7. 證嚴上人。三十七道品講義。七覺支
8. 證嚴上人。三十七道品講義。八正道

這位最後皈依所得到的佛陀的教誨，是八正道和四諦法，使他可以得到阿羅漢果。

When this man came to take refuge, he received the Eightfold Noble Path and Four Noble Truths. These allowed him to attain the First Fruition.

而在這段經文的故事當中，佛陀對這位須跋陀梵志說：「要好好求取正法，不是只貪於禪的解脫。」佛陀對須跋陀說：「你的老師鬱頭藍弗，雖然利根、聰明，可以降伏煩惱；雖然他往生後，可以往生到非想非非想定的天。生彼天壽八萬大劫，雖然壽命長達八萬大劫，但命終之後還是要墮入畜生道。」

So, this is a story from that time. The Buddha told Subhadra, "Focus on seeking and obtaining the Right Dharma. Do not only crave the liberation of meditation." He told him, "Your teacher, Udraka Ramaputra, was highly capable and very smart. He could tame afflictions. In his lifetime he was able to attain the Samadhi of Neither Thought nor Non-thought, which is the highest state of meditation. After death, this Samadhi led him to be born in Heaven with a lifespan of 80,000 Kalpas. "

這層非想非非想天在禪定當中是最高級的。因為這個定的階層很高，所以他升天後，壽命長達八萬大劫。

Because his level of Samadhi was very high, when he is born into the Heavens, he will stay there for 80,000 Kalpas.

說起「劫」，大家應該知道這是一個無法計算的天文數字。從人類八萬四千歲的長壽，每一百年減短一歲，減至人類的壽命僅有十歲時，稱為減劫；再從十歲，每一百年增加一歲，又增加到人壽八萬四千歲，稱為增劫。如此一減一增的時間過程，總稱為一小劫。二十個小劫為一個中劫。涵蓋成、住、壞、空四個中劫則為一個大劫。

When we talk about Kalpas, everyone should know it is an incalculable, astronomical length of time.

想想看，八萬大劫的時間！這樣的時間，你想有多長？但是「命終還墮飛貍之深」，還是要墮入畜牲道。雖然他已經可以得到很高的定，他雖然可以升天、壽命很長，但是最終，他還是要墮入畜生道中。

Think about how long 80,000 Kalpas is. Yet after he dies, he will be born a squirrel. He will descend into the Animal Realm. Look, even though he had already attained such a high-level of Samadhi and could be born in Heaven, where he would have a long life, eventually he would still descend into the Animal Realm.

所以若只是執著於修定，缺少智慧，還是不行。定中要有智慧，要有智慧必然要有愛、慧中要有「有情」，所以叫做「覺有情」。「覺」就是有「智慧」；「有情」就是愛、不捨眾生。

He was only attached to practicing Samadhi, but lacked wisdom. There must be wisdom with Samadhi. There must be love in wisdom. So, Bodhisattvas have enlightened love. Enlightenment is wisdom. They have enlightened love, so they feel for sentient beings.

就像佛陀是宇宙的大覺者，不捨眾生迴入娑婆，世間的一切欲念都不能影響到他的心，這樣才是真正的「正定」。假使只是取境界來練自己的心，萬一有什麼境界出現的時候，同樣還是要墮落。就算已經得到「非想非非想處定」，得到八萬劫的壽命，但是同樣有墮落的時候，總是有數就有盡。

Just like the Enlightened One who would not abandon them, always returning to the Saha-world. No worldly desires can influence His mind. This is true Right Samadhi. If one only trains his mind to seek certain states if certain states appear, he will follow them and will eventually descend, even though he attained a high level of Samadhi and a life of 80,000 Kalpas. There will still be a moment when he falls. If it is finite, there is an end.

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故知未登聖果已還
皆應輪轉

Before they attained the fruit of realization, they have already returned to transmigration.

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所以接下來說－－「故知未登聖果已還，皆應輪轉。」

So the next passage states, "Before they attained the fruit of realization, they have already returned to transmigration."

雖然已經得到非想非非想處定，那麼長的壽命，但還是在三界中，尚未究竟解脫。只是「行位」還未到「聖位」，所以都還是處在輪回當中。

Those who attain Samadhi of Neither Thought nor Non-thought can attain a long life. But they still remain in the Three Realms. They have not attained true liberation. They only reached a level of virtue, not the level of full realization. So, they are still transmigrating.

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備經惡趣 如不謹慎
忽爾一朝 親嬰斯事
將不悔哉

Going through all Evil Destinies. If we are not careful, suddenly one day we will experience such retribution. Then won't we be filled with regrets?

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所以說－－「備經惡趣。如不謹慎，忽爾一朝，親嬰斯事，將不悔哉！」

Thus, "Going through all Evil Destinies. If we are not careful, suddenly one day we will experience such retribution. Then won't we be filled with regrets?"

我們想要修行，想要脫離六道輪迴，一定要登聖果，就是超越三界、脫出六道輪迴。若還是在輪迴當中，無論讓你壽命有多長，在三界當中無論壽命有多長，同樣都要輪轉。等到福報享受盡了，定力消退，煩惱還是會生起。就像是種子，你用石頭壓著它，等到石頭一拿開，因緣會合，種子照樣會發芽生長。所以，我們修行要好好把煩惱的種子完全掃除，不要只是把它壓制就好了。

We need to practice to be free of transmigration in the Six Realms. We must attain the supreme fruit of realization to transcend the Three Realms and liberate ourselves from cyclic existence. If we still remain in cyclic existence, no matter how long we live, we are still transmigrating in the Three Realms. When our blessings end, afflictions will arise. It is like a seed covered by a rock. If we remove the rock, causes and conditions will converge and the seed will grow again. The principle is the same. So, in our practice we must completely eliminate the seeds of afflictions, not just suppress them.

有些人想要發脾氣，但想說：「我要修行，我要忍耐、要忍耐。」所以就壓抑著；但不管怎樣壓抑，最後還是會發做。所以要能夠「忍而無忍」才是真的大忍。如果心理還是覺得有事情要多忍，那表示煩惱種子還在。所以我們大家要懂得道理，真的消除這些煩惱的種子，不然等到福盡，或是定搖動了，可能我們還是照樣要落入輪轉當中「備經惡趣」。

If we lose our temper and try to suppress it, we may lose it again. We should endure as if there is nothing to endure, that is truly great patience. If we are still suppressing things, the seeds of affliction still remain. So, we need to understand the truth, or we will continue to transmigrate. When blessings end, or if our Samadhi wavers, we remain in that cycle and "go through all Evil Destinies".

這個「惡趣」還是一樣，就是說同樣輪迴在三界六道輪迴當中，經歷種種惡道折磨，所以說「備經惡趣」。

These Evil Destinies are still within the cyclic existence of the Three Realms. So, "We go through all Evil Destinies."

所以我們如果不謹慎一些－－「如不謹慎，忽爾一朝」，只是一念動起來，那個定若是一念動起來，就會「親嬰斯事」。

If we are not careful, suddenly one day, "a thought stirs, and our Samadhi wavers, we will experience that retribution".

斯事就是指「六道輪迴」，不論是在做人的時候受苦難折磨，便是在地獄、魔鬼、畜生道中！這些事同樣都在三界六道中輪轉。這種種的輪轉都很可怕，我們難道還能夠不好好地懺悔嗎？

What is "that retribution"? Transmigration in the Six Realms. If not enduring pain as a human, we are in the Hell, Hungry Ghost, or Animal Realms. These are all within the Three Realms. So, this transmigration is truly terrifying. How can we not repent?

過去的，我們既然做了，不論我今天有沒有做，其實我們過去一定有做；無論我們在這一世有沒有和人結了冤和怨，但是前世一定也有做過。所以不要說：「我這一生都沒有做什麼。」其實在我們前世已經做了，那個「因」和「緣」都已經結下了，帶來到這一世，所以這一世只不過是個果報而已。所以我們既然果報已受，我們就要看得開，不要再繼續糾纏下去、結怨連仇。不要那樣！我們要解冤釋結。我們若是想要解冤釋結，就要時時懺悔。

We did things in the past. Whether we do anything today or not, we must have done many things in the past. Whether or not we created enmity and resentment in this lifetime, we must have done so in previous lives. So do not say, "I didn't do anything in this life." Actually, in previous lives we already created the causes and conditions. This life is just a karmic retribution. Since we are facing karmic retribution, we must let go of our afflictions. Do not continue to create entanglements, resentment, enmity. Instead, resolve all your grievances. If we want to resolve all grievances, we need to constantly repent.

當業緣、業報來的時候，我們要甘願受，心不要難過，不要為了這些事情反覆煩惱不休。既然受了果報之後，事情就要放下，讓他過去，不要結怨連仇。未來呢？我們要為了未來還要多結福緣。要不然就算是修到壽命有八萬大劫那麼長，若是盡了，福報享盡，因為他無福了，所以他一墮落下去就是墮入畜生道。

When retribution comes, endure it willingly; do not suffer mentally. Do not stay afflicted over these matters. When we face retributions, we must let go. Do not create more resentment and enmity. What about the future? For the future, let us create blessed conditions. Otherwise, even if our lifespan is 80,000 Kalpas, when that is exhausted we have no blessings and descend straight into the Animal Realm.

不要以為「我坐禪，我就可以解脫。」禪定對於我們修心，也只是一個助緣，讓我們有定力；但必定要培養我們的慧根，有慧根就會有這分不忍眾生苦，自然就會造福，這樣福慧就可以平行。我們如果可以福慧平行，如此一來，想要墮入惡道也就難了，沒有那個緣可以牽引我們落入惡道中了。除非想乘願再來人間、乘願來救度眾生。

So, do not just say, "I meditate. I attained liberation." Meditation calms our minds. It is just a helpful condition. It allows us to develop Samadhi. But we must have the Roots of Wisdom. Then we cannot bear to see sentient beings suffer, and we will naturally work to help them. We must cultivate both blessings and wisdom. If we can do so, we will not descend into the Evil Destinies. There will be no affinity to lead us there, unless we are vowing to return to this world to save and relieve sentient beings.

所以學佛要很謹慎，不要讓我們讓一念無明起，心一搖動，業相一旦現前就會墮落。所以我們既然立志要修行，要－－「以正道為依皈，依教奉行，精進菩薩道，引導眾生脫迷入正覺。」這才是我們的使命，所以我們要時時多用心。

When we learn Buddhism we must be careful and not allow ignorant thoughts to arise. Once we begin to waver, karmic manifestations appear and we will descend. Since we have resolved to practice, we take refuge in the Right Path, practice the Buddha's teachings, diligently walk the Bodhisattva-path, and guide sentient beings to escape delusion and attain. Perfect Enlightenment. That is our mission. So everyone, please always be mindful.