Wisdom Illuminates, Eliminating Ignorance

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我們在修行就必定要時時要顧好這念心！有時你沒有顧好這念心，貪、瞋、癡、慢、疑很快就會現形。

In our spiritual practice, we must take good care of our minds. When we do not take care of them, greed, anger, ignorance, arrogance and doubt will appear.

心中若有瞋恚的心念，這對自己損失也很大，在他人也會受盡了折磨。這就是因為人與人之間，有這分不調和的氣氛！

If our minds contain anger and hatred, this is a great loss for us and a source of torment for others. This is because it causes disharmony in our relationships.

不調和的氣氛，多數都是從瞋怒、傲慢這樣開始引起。所以瞋怒、傲慢是「修羅因」。

An atmosphere of discord often arises from anger and arrogance. They are the catalysts. So, anger and arrogance are the seeds of Asuras.

常常都說「阿修羅」就是愛發脾氣。阿修羅遍五道，天堂同樣有阿修羅。因為阿修羅他修足了福，所以他福報大就得善報可以生天堂。但是他沒有天德，沒有修養，只是自己有福，卻無法體會人人祥和平安，會鬧事。除了天堂，人道、餓鬼道、畜生道、地獄道，都有阿修羅遍佈。所我們就知道，瞋怒這種習氣遍佈六道。這些六道中的阿修羅，都有瞋怒的習氣。

We often say that Asuras easily lose their tempers. They exist in all Five Realms. Even Heaven has Asuras when they have cultivated enough blessings to be born in Heaven as karmic retribution. But they lack heavenly virtues and cultivation. They have blessings, but cannot appreciate peace and safety, so they cause trouble. Besides Heaven, they are alsi in the Human, Hungry Ghost, Animal and Hell Realms. Thus we know that a habit like getting angry pervades the Six Realms.

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修行時刻都要謹慎
瞋怒傲慢是修羅因
時常與人爭長論短
無有道理心生無明
易動怒氣結惡業報

Many people have the habitual tendency of anger, so we have to be careful in our practice. If we are angry or arrogant, these are seeds for becoming Asuras. If we always dispute with others over details, ignorance will arise in our minds for no reason. Volatile anger will create bad karmic retribution.

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所以我們修行要很謹慎，我們若是常常瞋怒或是傲慢，這都是造阿修羅的因－－「常時與人爭長論短，無有道理的心生無明，易動怒氣，乃至於結惡業報。」所以我們大家要用心。

In spiritual practice, we must always be careful. Anger and arrogance are seeds for becoming Asuras. "If we always fight over little things, ignorance will arise in our minds for no reason. Volatile anger will create bad karmic retribution." So everyone, please be mindful.

看鑑真和尚，為了要傳法到日本去，你看他受了多少磨難？

Look at Venerable Jian-zhen. In order to spread the Dharma to Japan, he endured so many difficulties.

這是在唐朝的時候，我們中國唐朝，在武則天的時代，她信奉佛法，她有一個心願就是「要讓佛法傳遍天下。」所以當時她對佛法、寺院建造，提倡有知識的人能去出家，好好來傳佛法；也會派遣出家人到西域取經，同時也是提倡傳佛法去到其他的國家。

This happened during the Tang Dynasty. Empress Wu of the Tang Dynasty believed in the Buddha-Dharma. She had a wish, which was to spread Buddha-Dharma throughout the world. So, at that time she helped build monasteries and encouraged intellectuals to become monks to better spread the Buddha-Dharma. She sent monks to bring Sutras back from countries west of China and spread Buddhism to other places.

當時日本，對中國的人文、文化非常嚮往，尤其是對佛教。他們以為佛教非常好，能淨化人心，能有這分道德人倫的觀念。因為佛教有「因果觀」的教學，最重要的就是律，身為人就是要守規律。

At that time, the Japanese greatly admired China's culture, especially Buddhism. They thought Buddhism was great because it could purify people's hearts, instill morals and ethics in people, and teach the concept of cause and effect. Most importantly, it provided guidelines for people to follow.

當時的聖德太子，雖然要對日本這個國家的人民，以佛法度化，雖然儘管在型態上，寺院一直蓋，提倡有志知識青年出家，這些等等都很用心在推動，不過就是缺了一樣規矩。所以，日本很需要的就是佛教的戒律，如果他認為，如果佛教的戒律能傳到日本去，日本人就能規規矩矩。

At the time, Prince Shotoku wanted to transform his people with Buddha-Dharma. But while on the surface they built monasteries, encouraged intellectuals to become monks and thoughtfully promoted Buddhism, they lacked one thing, monastic discipline. Japan really needed Buddhist precepts. If those precepts could spread to Japan, it could become an orderly society.

所以他一直就派遣出家人，尤其是學問品德都很好的青年僧來中國。除了要學中國的佛法以外，就是一個使命，是不是能找到高僧大德，守律清淨的律師到日本去？

So he sent many monks, especially knowledgeable and virtues young monks, to China. Besides learning the Buddha-Dharma in China, their mission was to find a highly virtuous monk, a pure Master of Precepts to bring to Japan.

所以那時，派前來的日本留學僧很多。在這之間，日本有兩位真的是很優秀的學僧，這樣尋尋覓覓，經過十年的時間，才能和鑑真和尚見面，他們將他們的心願表達出來。這時，鑑真和尚被這兩位年輕的出家人感動。不過，本來是要派弟子去，但是沒有人要去，因為這是一條非常危險的道路，所以沒有人敢去。

So during that time, Japan sent many monks to study in China. Among them there were two truly exceptional scholar-monks. They searched and searched. After 10 years, they finally met Venerable Jian-zhen and expressed their hopes to him. Venerable Jian-zhen very touched by these two young monks. Originally he was going to send his disciples, but no one wanted to go. This was a very dangerous journey so no one dared to go.

然而鑑真和尚他認為：「佛法的戒律能傳到日本去，這就是造福眾生，傳承佛法，能讓日本國的佛法更昌盛，這也是為了佛教應該要付出的。」不過他的弟子沒有人要去，他就說：「好，你們大家沒有人要去，就我去吧！」既然師父要去了，就很多人也說要去。

But Venerable Jian-zhen truly believed that spreading the precepts of the Dharma to Japan could create blessings for sentient beings. Spreading the Buddha-Dharma there could help Japanese Buddhism flourish even more. As Buddhist practitioners, this was something they should do. But none of his disciples wanted to go. So he said, "Fine. If no one wants to go, then I will." Since their teacher was going, many others said they would go, too.

其中有一位是高麗國來的，他也是在鑑真和尚的做下學佛，不過他的心量就是很窄，心念中都是懷疑、驕傲，容易瞋怒。所以在報名要去日本弘法的名單中，鑑真和尚就沒有勾選他。鑑真和尚說：「弘法所需要的是很精進的種子，真的是守戒守律，能夠到了那裡，就是典範。」所以就沒有把他的名字列進去。這樣他就很不高興了，所以想盡方法去阻礙，去告密等等…因為鑑真和尚是一位德高望重的，中國也很需要他，所以不允許他到日本。

Among them was a monk from Korea. He learned Buddhism from Venerable Jian-Zhen, but he was very narrow-minded. He was suspicious, proud and easily angered. So, Venerable Jian-Zhen did not choose him from the list of people who wanted to go. He said he needed the finest seeds, those who followed precepts and rules and could be models for others. This monk was unhappy about not being included, so he tried everything to create obstacles, reported him to the authorities, and such Venerable Jian-Zhen was a very virtuous and well-known monk, and was needed in China. So, he was not permitted to go to Japan.

但是一言九鼎，既然答應，他一定就是要去，所以造船想要渡海。每次就都是高麗國來的這位，他去告密，這個行程就被他破壞。不過，雖然被他破壞，鑑真和尚非常堅定，第二次、第三次、第四次，不論在海中遇到很大的風浪，受盡了損失，有人命的損失…等等，甚至船也漂到南海去，也遇到強盜，又一次ㄧ次的遇到遭難，總共五次，第六次才成功。但已經是經過十年後的事了，他已經雙眼失明了。

But he honored his word; since he had agreed to go, he would certainly go. He built a boat to cross the sea. But this Korean monk reported him, so his journey was foiled. Although this monk had ruined things, Venerable Jian-Zhen was very determined. He tried a second, a third, a fourth time. The boat encountered huge waves and they faced many losses, including the loss of lives. The boat even drifted into the South China Sea. They also encountered pirates. They had to turn back five times and finally succeeded on the sixth try. But by then ten years had already passed, and he had lost sight in both his eyes.

雖然雙眼失明，他也是一樣堅持這念已經說出去的話，既立下來的願，多麼困難，他受盡折磨也是堅定東渡。

Although he was blind, he firmly held the belief that since he had voiced his agreement and made a vow, no matter how hard it was, he would make it to Japan.

所以今天日本佛法能那麼昌盛，日本的文化一直都是和中國非常的接近，就是因為有鑑真和尚，將我們的佛法傳遞過去，所以才能今天的日本有佛法。這就是堅定！

So today, the Dharma still flourishes in Japan, and Japan's culture has remained closely linked to that of China, all because Venerable Jian-Zhen spread Buddhist teachings there. Modern Japan has the Buddha-Dharma because he was unwavering.

但是好事多磨，這個好事就是因為一個人那種瞋怒、傲慢的心態，所以破壞了一切。

But good deeds brings many challenges. Good deeds can be completely destroyed by the arrogance and anger of one person, who argues over little things and takes issue with everything.

常常與人爭長論短，計較一切，沒有道理就心生無明，不知道為甚麼無明的心就是一直升起來，所以他就會去做破壞好事的事；又很容易動怒氣，常常都是結惡的業報。這種心態，相信人人都有，所以我們應該要以此為鑑。

Ignorance arises in the mind for no reason. For some unknown reason ignorance always arises, so people will do things to ruin good deeds. They are also easily angered, so they face the karmic retribution of doing evil. I believe everyone has this mindset. So, let us use this to reflect.

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懺悔鬼神 羅剎
鳩槃荼 諸惡鬼神
生噉血肉 受此醜陋罪報
如是鬼神道中
無量無邊一切罪報

We repent the Realms of Ghosts, Spirits, Raksas, and Kumbhandas, where evil ghosts and spirits consume flesh and blood and receive retributions of unsightly appearance. These are the countless and boundless retributions of the Ghost and Spirit Realms.

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接下來這段懺文，所說的同樣也是鬼神業報－－「懺悔鬼神、羅剎、鳩槃荼，受此醜陋罪報；如是鬼神道中，無量無邊一切罪報。」這就是要懺悔。

The next passage of the repentance text also talks about retributions of Ghosts and Spirits. "We repent the Realms of Ghosts, Spirits, Raksas, and Kumbhandas, where evil ghosts and spirits consume flesh and blood and receive retributions of unsightly appearance. These are the countless and boundless retributions of the Ghost and Spirit Realms."

鬼神羅剎和鳩槃荼，這是一種惡鬼類。羅剎就是很兇惡，「牛頭羅剎」大家應該都還記得在說的地獄最報那一段中已經描述過了，罪人受進了罪報，都是因為有羅剎惡鬼在刑罰罪人，所以羅刹是很兇惡的。

This talks about repenting for the Ghost, Spirit, Raksa, and Kumbhanda Realms. These are all types of evil ghosts. Raksas are very vicious, like Ox-headed Raksas. Remember how the section about Hell mentioned how wrongdoers suffer deeply because the Raksas and evil ghosts are punishing them?

鳩槃荼就是魘魅的鬼類。魘魅就是讓人睡時不安心－－有的人在睡覺時，什麼東西來壓或是睡不入眠，或是常常做惡夢等等…這種魘魅，他的型態很醜，身形像冬瓜、像甕，生成的面容又很難看，非常醜陋，他的生活型態就是吃人的血肉。

So, Raksas are very vicious. Kumbhandas are ghosts that disturb people. This menas they make people sleep restlessly. When some people sleep, they feel something pressing on them or they cannot fall into deep sleep, or they often have nightmares, etc. These disturbing ghosts are very ugly. They are shaped like gourds or pots. Their faces are very ugly and vile. They live by eating people's flesh and blood.

你們想，人白天時心不寧，晚上又一直做惡夢，睡不著、又驚惶；你們想，在強壯的人也會消瘦憔悴。所以好像被這種吸血鬼，來纏身一樣。所以他是「生噉血肉」。

Think about it. If people's minds are not calm during the day and at night they have nightmares, if they cannot fall asleep and are frightened, even the strongest can become thin and gaunt. This is like being plagued by a vampire. So they "consume flesh and blood".

而且這種鬼的型態很醜，所以叫做「醜陋罪報」。這種鬼類真是又惡，又擾亂人間，自己的形體又很醜。想想這種類的罪報，若墮入這種鬼神類，也真的也是苦不堪言啊！

These ghosts look very ugly. These are "retributions of unsightly appearance". These types of ghosts are very evil and they disrupt the world. Their appearance is also very ugly. If karmic retribution brings us to the realm of these ghosts and spirits we will suffer unbearably.

「如是鬼神道中，無量無邊一切罪報。」這一切我們之前也說過，不論是地獄、餓鬼、畜生，都只是一個簡單的介紹而已。鬼神也有很多類，羅剎和鳩槃荼，也只是一個代表的名詞。其實要說起鬼神類眾生他們的型態，那當然就很多了！所以說「無量無邊一切罪報」，就是說鬼神道的眾生，雖然有時對人間是一種擾亂，其實在它自己本身也是很苦。

"These are the countless and boundless retributions of the Ghost and Spirit Realms." Whether we are talking about the Hell, Hungry Ghost or Animal Realms, these are just simple introductions. There are also many types of Ghosts and Spirits. Raksas and Kumbhandas are only examples. If we start describing their specific appearances, there will be many different kinds. Thus it speaks of "countless and boundless karmic retributions". Ghosts and Spirits are not only very disruptive in the Human Realm, they themselves also suffer deeply.

就像剛才所舉例的，鑑真和尚他要去日本弘法，這是一件好事，但屢次要傳佛法到日本，都被一個人來破壞。他破壞了這件事，其實他自己也受報，不只是受官方的處罰，又受到遣返高麗國。甚至被遣返至高麗國之後，那個國家對他的也是懲罰很嚴重。去破壞他人，其實自己也是受很重的處罰。

Take the example I just gave about Venerable Jian-Zhen. Spreading Buddha-Dharma to Japan was a good deed. But one person tried to ruin it. By ruining this good deed, he also had to face retribution. No only was he punished by the government, he was also sent back to Korea. After he was sent back, he faced severe punishment there. So, people who try to ruin others will also face very severe punishments themselves.

這種人格也已經遺臭千古，因為只要說起這段鑑真和尚他的人格典範，他的堅持立願，就會說到這位高麗僧，他就遺臭千古。這也是一種報，將來他就會墮落。一定是墮落，因為他不但破壞好事，同時也損害了很多的人命，當然也會受報。

His character was despised throughout the ages, because whenever we speak about Ven, Jian-Zhen, about his model character and his firmly established vows, we will mention this Korean monk. His bad reputation will last for ages. This is also a form of retribution. In the future he will certainly fall into evil realms. He destroyed and damaged so many lives; he will certainly suffer retribution.

所以我們就知道鬼神也是惡道之一。

We know that the Ghost and Spirit Realm is one of the evil relams.

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今日稽顙
向十方佛 大地菩薩
求哀懺悔 悉令消滅

Today we prostrate deeply to the Buddhas of the Ten Directions, the Bodhisattvas of the land. We sincerely repent so that all evil retributions can be eliminated.

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「今日稽顙，向十方佛、大地菩薩，求哀懺悔，悉令消滅。」

So, "Today we prostrate deeply to the Buddhas of the Ten Directions, the Bodhisattvas of the land. We sincerely repent so that all evil retributions can be eliminated."

我們之前有很多的苦難、惡報，我們大致上都解說過了，所以我們現在就要很虔誠的稽顙懺悔。

Earlier we talked about many difficulties and evils retributions. So now, we need to be very thorough.

我們要向佛、向菩薩來祈求，我們要發露懺悔。我們要以很虔誠心來懺悔，我們才能脫離地獄、餓鬼、畜生、鬼神等等…的報應。

We prostrate deeply and sincerely repent. We pray to the Buddhas and Bodhisattvas and openly repent. So, with deepest reverence, we can escape the retributions of the Hell, Hungry Ghost, Animal, Ghost and Spirit Realms.

我們一定要改掉這分瞋怒的脾氣。要不然貪瞋癡種種無明，若是還存在我們的心中，不管再怎麼樣的懺悔，這個習氣一樣會復生。

Therefore, we have to change our bad temper. We absolutely must change. Otherwise if greed, anger and ignorance remain in our minds, no matter how much we repent, these habitual tendencies will return.

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願承是懺悔畜生等報
所生功德 生生世世
滅愚癡垢 自識業緣
智慧明照 斷惡道身

We vow to repent all retributions of the Animal Realm, etc. with these merits and virtues, in future lives, may we eliminate ignorance, recognize karmic affinities, have illuminating wisdom, and cut off incarnations in evil realms.

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接下來再說－－「願承是懺悔畜生等報，所生功德，生生世世，滅愚癡垢，自識業緣，智慧明照，斷惡道身。」

Next the text says, "We vow to repent all retributions of the Animal Realm, etc. with these merits and virtues, in future lives, may we eliminate ignorance, recognize karmic affinities, have illuminating wisdom, and cut off incarnations in evil realms."

我們前面已經稽顙懺悔，在鬼神道、畜生、地獄、餓鬼等等…。

Earlier we already prostrated and repented for the Ghost and Spirit Realms, the Animal, Hell, and Hungry Ghost Realms, etc.

當中的這些事、這些報，我們都已經知道，我們也已經懺悔了。懺悔之後「所生功德生生世世」，若是懺悔了，接下來我們就能開始反惡皈善了。惡念頭完全殺除掉了，我們現在已經反省了、提高警覺了，我們現在所作的都是很好的事情。

We already know about these karmic causes and retributions, and we have already repented for them. After we repent, "merits and virtues arise, in future lives". If we repent, we start to turn away from evil and toward good. We completely eliminate evil thoughts. Now we have self-reflected and increased our vigilance. Right now we do many good deeds.

看看多少慈濟人，常常都是漏氣求進步。常常說出：「我過去是怎麼壞，怎麼壞…我現在應該都懺悔；我現在要很用心來投入，好事要做來囤（積），不是用來抵（債）而已。我要做來囤！」

Look at how many Tzu Chi volunteers often reveal mistakes to make progress. They often say, "I used to be so terrible! Now I have repented everything. Now I have completely devoted myself to accumulating good deeds. I am not just balancing out the bad, I am accumulating a surplus of good deeds."

想想，到現在為止我們常常都在聽，不知已經有多少人，在大眾前發出最真誠的懺悔，那也就是最徹底的改革；在人群中真的很徹底的改革，過去的那些習氣完全都滅掉了。現在所有的都是付出貢獻在人間；看看有多少人，都在為那些貧窮苦難人付出。

Think about it. How many people have we heard this from? This is the most sincere form of repentance. This is the most thorough change. Among this group of people, they have truly changed themselves completely. They have thoroughly eliminated those habits. Now they give to others. Look at how many are helping those who are poor and suffering.

所以我們現在懺悔之後，所作的功德，「生生世世滅愚癡垢，自識業緣。」

So, after we repent, with the merits and virtues we create, "in future lives may we eliminate ignorance, recognize karmic affinities."

這個愚癡，我們常常自我警惕，自然又在發揮智慧的大愛。所以我們大家都要知道「自識業緣」，可以讓我們不要再造那個業。我們還可以知道現在不好的緣，是過去所結的，所以我們常常心要放開，去包容一切，這就是「智慧明照」。有智慧明照，自然就會「斷惡道身」，我們就不會有地獄、餓鬼、畜生、鬼神等等…之報。

We have to be vigilant about our ignorance. Then we will express the Great Love of Wisdom. So we all know to "recognize karmic affinities". Do not create that negative karma. We know that current bad affinities were created in the past. So, we need to always open our hearts to accommodate everything. Thus "we have illuminating wisdom" and cut off incarnations in evil realms" so we will not face retributions in the Hell, Hungry Ghost, Animal, Ghost or Spirit Realms, etc.

所以我們大家學佛、學佛，真真實實我們「心中有佛，行中有法」，我們要入人群中，去解除一切的苦難，這才是我們學佛的目標。所以我們要時時多用心。

We all learn Buddhism to truly aand actually have the Buddha in our hearts, the Dharma in our actions. So we need to go out among people to eliminate all suffering. This is our goal for learning Buddhism. So, please always be mindful.