懺悔心 滌無明
發文作者 marksheu 於 九月 11, 2011
130. 懺悔心 滌無明–
《靜思晨語。法譬如水》–2011/09/06
A Repentant Mind is Cleansed of Ignorance
日復一日，我們聽法也是同樣，每一天都是在這麼寧靜的境界，我們從開始一早所聽到的，是叫我們起單的板聲，聽到了，趕緊今天一天生活的開始。
Day after day, we listen to the Dharma in such a peaceful and quiet environment. At the start of the day, we awake to the sound of the striking wooden boards and quickly rise to start our day.
第一項是要起恭敬心，上大殿做早課，大家隊伍整齊，就到各人的位置來，我們面對佛像，聽著鐘磬木魚的聲音，雖著唱誦禮拜，這個時候，這個心真的是很寧靜。這個境界，只有虔誠，這就是正常。因為修行者，我們的環境就是這樣，這叫做「就有道」。
First we reverently attend the morning recitation at the Buddha Hall. We line up in an orderly manner, take our places in front of the Buddha’s statue, and follow the sounds of bells, chimes and wooden fish to recite and bow. At that moment, our mind are immersed in tranquility. Only piety exists in this state. This is our daily routine. This is the environment of spiritual practitioners. This is called “following a path”
修行者的生活
若能按著軌道而行
發心如初、恆常守持
身心才能清淨無染
If spiritual practitioners can practice with the same initial enthusiasm and intention, and stay on the right track, then their bodies and minds can remain pure and undefiled.
When we made a resolve and vowed to practice, we chose this way of life. This is the path of our life. When we follow this course, we are “following a path”.
每一天課誦完必之後就是聽法，這種日子隨心適意，但是我們的心從初發心那時開始，我們的意境是不是常常保持如此呢？心和意能夠常常會合在一起，我們過著非常有規律、就有道的生活。這樣我們的修行就能清淨無染穢，那就是身心健康。
After the recitation, we listen to the Dharma. We live according to our mind and our intentions. But do our minds retain the same level of intention as when we made our initial resolve? If our minds and intention are always aligned, we can lead a very deliberate life – a life with a path. Thus, our spiritual cultivation will be pure and undefiled and we will have a body and mind.
虔誠、禮拜，然後聽法，聽法之前就是靜坐下來，那時候我們聽到的是什麼呢？「靜」！都已經是靜了，還有聲音嗎？就是靜的聲音，那種寧靜的聲音，的確可以洗滌我們內心那種熱躁的心情。因為氣候炎熱的時候，在做課禮拜，難免我們也會有著「這麼熱、人這麼多，真的是很辛苦。」因為非常熱躁的心、很熱的感覺、很煩躁。但若我們坐下來之後，心都靜了，外面的境界和我們的心境接觸在一個靜字，就是「靜寂清澄」。我們的心十分寂靜，沒有其他的煩惱，沒有其他的雜念，這個時候我們的心情就是十分靜寂清澄。清澄就是境界分明。
After reverent veneration, we listen to the Dharma. Prior to listening to the Dharma, we meditate. What do we hear at that time? Quietness. When everything is quiet is there sound? Just the sound of silence. Such sounds of stillness can truly cleanse our restless mind. With the hot weather, it is inevitable to feel the heat during the recitation. With so many people near, it can be truly difficult and taxing. Because the mind is agitated, we may feel hot and become irritable. However, once we sit, the mind calms down. In connecting with the external environment our minds remain quiet. I often say, “Still, tranquil and clear” When the mind is still, there are no afflictions or impure thoughts. At this time, our state of mind is still, tranquil and clear. We are clear about external states.
過去曾經和你們說過，很靜的時候，所聽到的是蟲鳴鳥叫的聲音，同時也可以聽到大地呼吸的聲音。這種的境界，真的是非常寂靜，這叫做大地自然的聲音。
I have said previously that when it is very quiet, we can hear the sounds of bugs and birds, and the breathing of the earth. Such moments are very tranquil. It is the sound of nature.
又復某等自從無始以來
至于今日
The others and I, from Beginningless Time until now…
How do we practice return to nature, and become one with tranquility? Is it difficult? Truly it is. Therefore, we must always repent and purify the defilements of our minds with Dharma water.
法水能夠洗滌一切的無明垢穢，所以我們之前說到五種的數字都沒有離開我們的心開始。
Dharma can cleanse all defilements of delusion. Last time we spoke of the topics in groups of five, which all originate from our minds.
或因五住 造一切罪
或因五蓋 造一切罪
或因五慳 造一切罪
或因五見 造一切罪
或因五心 造一切罪
Because of the Give Grounding States, or the Five Hindrances, or the Fivefold Stinginess, or the Five Minds, have created all wrongdoings.
惱亂六道 一切眾生
今日發露 皆悉懺悔
Thus, infinite afflictions arise, causing us to remain in the Six Realms of cyclic existence. Today we openly confess and repent all wrongdoings.
There were five groups of give topics. We should ask ourselves, if we have the Five Minds. Or do we have the Five Hindrances? There were many topics in groups of five. Do we possess those faults? If so, we must openly confess and repent. If we do not openly confess to our faults, it is called concealing evil acts.
不知道大家前面所聽到的那些有沒有自己問心？修行很重要的就是要問，問自己的心，問自己從初發心那時進來的心意、立道的心意，是什麼樣的心意？理想是在哪裡？一直到了現我，我們的理想是不是還在哪裡？我們的心意有沒有變遷？好像一法、一法，每一個法的法數，這樣一個一個讀下來，一併自我檢討：「這是我很不理想的心，這我也有梵錯的心，這我也有犯規的境界。」若有這樣問自己的心，就要趕緊去除，這就是用法水洗心。
Upon hearing what we just discussed, did you evaluate your own minds? Inquiry is important in our spiritual practice. We question and evaluate our minds. What was our initial resolve when we began our practice? What was our intention when we vowed to practice? What was our aspiration? And where is our aspiration now? Has our mindset changed? It seems that as we study each teaching, we find that we have inappropriate mindsets, mindsets of wrongdoing, and have, at times, broken rules. When we evaluate our minds this way, we must quickly remedy the faults. This is called cleansing the mind with Dharma.
法譬如水
能以法水洗滌錯誤
勇於發露懺悔
不覆藏罪惡
才能再造嶄新人生
Dharma is like water that can cleanse all wrongdoings. Be courageous in repenting openly. Vow to no longer do evil. Then we can create a whole new life.
In this busy life, I can only try to find methods in the Buddha’s teachings to purity my own mind and share these methods with you, so that you can cleanse yourselves the same way. Thus Dharma is like water. Everyone needs to cleanse themselves. I can only show you that this is the water, that it is pure and that you can wash with it. The rest is up to you. Thus, purifying our minds is dependent on our own actions. So we must be mindful an cleanse ourselves. This is called confessing and repenting.
常常聽到慈濟人，雖然他們是在家眾，但是他們聽到了佛法之後，最起碼他們可以一聞一悟，聽了這項，會想：「喔！原來是這樣。」若是比較利根機的人，可以一聞十悟；有的人智慧比較好，可以一聞百悟、千悟。聽一句他就能夠透徹天地間的真理，他就能夠馬上改變過去錯誤的行為、錯誤的思想。他進來慈濟，就可以把過去不對的都完全改掉了。所以，想要清淨我們就要去除那些過去的錯誤，所以我們現在就要開始。
I often hear of Tzu Chi volunteers, who, though lay disciples, are taking the Buddha-Dharma to heart. Hearing one teaching, they have a realization. Those who are sharper may have ten realizations upon hearing one teaching. Those with even higher wisdom may realize 100 or 1000 concepts from one teaching. Hearing one phrase, they may thoroughly understand the truth of life and immediately correct their misdeeds and wrong views. After joining [Tzu Chi], they remedy all past wrongdoings. To be pure, we must first remove our past faults and begin to live our life in a new way.
是不是過去所說過的那些五數就夠了？佛陀的慈悲，知道我們過去心中有了這麼多的毛病，心和塵與識結起在一起，會造了那麼多的錯誤，所以人生變成很複雜。這些的五數種種煩惱列舉說明了之後，大家不知道是否能夠真的瞭解？
或因六根造一切罪
六根：眼、耳、鼻、舌、身、意
Did we only have five faults in the past? Is that all? The Buddha was truly compassionate. In our past, we had so many faults in our minds. When the mind connects with objects and consciousness, it can cause many wrongdoings. Thus, life becomes very complicated. Are we all clear about this now?
佛陀同樣還是慈悲循循善誘，就跟我們說：「還有六數也要注意。」所以，我們現在開始也要知道，從無始以來一直到了現在，人生當中就是充滿了一數、二數、三數、四數、五數種種的煩惱。所以一直到了現在，我們應該還要再追求對治六數的法。這個「六」，大家都知道，六的數字有很多很多會誘引我們去造惡，也有很多會成就我們的道業。
With mercy and patience, the Buddha also taught us about groups of sixes. Thus, we need to know that from Beginningless Time until now, from groups of one, two, three, four, and five[we have committed said mistakes]. We should seek to learn teachings that are from groups of six. We all know there are many things that come in six that tempt us to do evil. There are also many that will assist us.
所以接下來又再說了：或因六根造一切罪。什麼是六根呢？就是眼、耳、鼻、舌、身、意，這共為六根。我現在和大家在說話，我也沒有離開六根。
So the text also says, “The Six Roots create all wrongdoings” They are: eyes, ears, nose, tongue, body, and mind. These are the Six Sense Organs. As I speak to you, I am not disconnected from my Six Sense Organs.
從我們一早還沒有聽到板聲，有的人時間還沒有到就清醒了，那個時候六根就開始啟用了。除非你睡著了，在你睡得時候，我們的六根才能夠休息下來。但是只要你醒了，無論是聽到板聲，或是因為自己的生理時鐘，該清醒的時候就醒過來，那個時候我們的六根就開始啟用了。
In the morning, before the striking of the boards, some people are already awake and have already started using the Six Sense Organs. Only in our sleep, are the Six Sense Organs at rest. The moment we awaken, either by the tapping of the boards or by our own biological clock, our Six Sense Organs start working.
比如香燈敲板，我的耳朵聽到了，就是耳根。耳根隨著聲塵起動，所以已經聽到了。眼根也跟著起動，因為耳朵聽到了之後，眼睛就睜開了。在我們的環境裡面，一個房間有幾個人共住，眼根開始就和人、和物已經接觸到了。這就是眼根、耳根的作用。
For example, upon hearing the tapping of boards, our ears engage with the sense object. When we hear the sound, our eyes follow suit and open. Here in the monastery, one room is shared by many people. Our eyes then connect to people and objects.
接下來是「鼻」。同樣，我們也是出來到外面，外面經過一夜清淨的境界、露水的滋潤，樹木的香、大地的香，隨時都能夠聞到外面空氣香的味道。
The eyes and nose connect with the external conditions. After a tranquil night, the earth is nourished by morning dew. We can smell the trees and earth in the air outside.
舌，我們來到大殿，開始我們就要說話了，就是舌。
After coming to the Buddha Hall, we speak using our mouths.
再來是身，大家除了念經拜佛以外，現在換你們坐著用耳朵，換我坐著用口。我們都是在身上集了六根。
Next is the body. After the recitation, you sit and use your ears to listen, while I use my mouth to speak. Our bodies possess the Six Sense Organs.
六根中前五項
眼耳鼻舌身是有形的
最後一項意根為無形
也就是心、感受
Of the Six Sense Organs, the first five are tangible. They are eyes, nose, tongue, and body.
The last one is formless. It is the mind, which can sense and perceive.
The first give are tangible, while the last is formless. It is the mind. It is called consciousness. Since the mind is intangible, how can it be an organ? The function of this organ is to perceive. If we close our eyes and someone who is carrying something comes before us, will we know who it is? The person is still the same, but with our eyes closed, we cannot tell who it is. What is he wearing? What is he holding? Is he standing or sitting? It is impossible for us to know. We still have our eyes, only they are closed.
但若眼睛一睜開，看到就能知道：「是這個人啊！我不認識他。」不認識他就是由我們的意根去分別，分別出我不認識他。手上所拿著的是什麼東西？「我沒有見過，這個到底叫做什麼東西？是什麼名稱？」不知道，這同樣也是意根。所以他會去感受。
When we open our eyes, and look at the person, we realize we do not know him. This is how we discern with our consciousness. We do not know the person. We have never seen the object he is carrying. What is it called? We do not know. This is the sense organ of mind that senses and perceives.
既已發心立願修行
就要時刻依循正道處事
才能到達涅槃的彼岸
心若差毫釐則失千里
Now that we have vowed to practice spiritually, we should follow the right path, so that we can reach the other shore of Nirvana. A slight deviation in the mind can cause us to deviate far from the path.
Everyone, to learn Buddhism, we must start at the moment of our initial resolve. Before we made the vow, what type of lives were we leading? We should make timely corrections of our misdeeds. Once we have made a vow to practice, we should adapt the rules of spiritual practice. Regardless of the day or time, we must follow the proper path.
我們若能夠就這個道，是我們發心想要走的這條路，生活要配合這條路的步調，我們向前走，才能夠帶領我們走到我們真正想要到的地方。若不然，沒有循著道走，我們的心若差毫釐，就會失千里。
If a path is what we have resolved to follow, our lifestyle must be adjusted to this path. We must move forward so that we can reach our final destination. A tiny deviation in the mind can lead to a great divergence.
我們不只是心好就好了——心好沒有人看到，好在哪裡？
Possessing a benevolent mind is not enough. No one sees our minds. What makes it benevolent?
別人問說：「你有沒有生氣。」自己粗聲粗氣的說：「我沒有在生氣。」再問：「沒有生氣怎麼都不笑？口氣怎麼那麼差？」這就是從我們的六根當中，就能夠將我們一念的錯誤現行在外。只要一現行出來，給別人怎樣的感受，你的人格，在別人的心中就是如何建立。
Someone may ask, “Are you angry?” “I am not angry” “If not, why are you not smiling?” “Why is your tone so bad?” Through the workings of the Six Sense Organs, wrong thoughts arise and manifest in our actions. They leave a bad impression on others.
「喔！人格真糟糕。」那怕是你在很大的叢林當中，都無法成就我們的道格，還要談論人格嗎？
Others will perceive our character as terrible. Thus, even in a large monastic community, if we cannot cultivate our spiritual character, we will not be successful in our cultivation.
所以，修行、修養就是要治我們的心。從現在開始，你們要好好有心理準備，留心在六根上。看看你們，從今天開始，去注意你們眼對色、耳對聲、鼻對聞、口對味、心對冷暖等等…我們的意呢？大家要多用心。
Cultivation and character-building heal our hearts and minds. From now on, we should be prepared to be mindful of our Six Sense Organs. Starting from today, pay attention to reactions of the eyes to forms, of the ears to sounds, the nose to smells, tongue to tastes, body to sensations, etc. Be mindful of your consciousness.
時間沒有辦法讓我們留多少，請大家要利用時間、利用道場這個空間、利用共同修行人與人之間，好好自我警惕。
There is not much time left. Make good use of time, this space where we practice, and interactions with other practitioners. We must be thoroughly aware.
請大家多用心。
Everyone, please always be mindful.
