煩惱障礙修行
發文作者 marksheu 於 九月 11, 2011
129. 煩惱障礙修行–
《靜思晨語。法譬如水》–2011/09/05
Afflictions Obstruct Spiritual Practice
心，我們每天都在談心啊！記得「五心」，第一個心是「率爾心」；第二個心「尋求心」；第三個心「決定心」。
We speak of the mind every day. Remember the Five Minds. First is Immediate Mind. Second is Mind of Inquiry. Third is Mind of Decision.
這在我們的日常境界，人與境接觸都沒有離開前面說過的心。
In our everyday life, we encounter external conditions; this all involves the mind.
五心：
率爾心、尋求心、決定心、染淨心、等流心
The fourth type of mind is Mind of the Effect.
境界現前
明知是正確的事
卻不能把握住
心被境動搖
這叫做「染淨心」
In the face of challenging circumstances, we may know the right thing to do, yet we cannot take control of our own minds, which are influenced by external conditions. This is called Mind of the Effect.
The effect of “defilement” is that, despite our knowledge of the truth, we are unable to do what is right. It is easy to be inspired, but hard to persevere. Although we determine something is right, choosing to carry it out and persist is not that easy because we have Mind of the Effect.
有的人做好事，是為了要求功德；有的人做好事，是為了要消除災難，這都叫做染心。有的人做好事，是想要出名讓別人知道，所以這都是有染汙的心。
Some people perform kind acts to gain merits, others do so to reduce their own misfortunes. This is called mind of defilement. Some do good deeds to be recognized. This is due to contaminated mind.
所以「淨」就是清淨，付出而無所求，這叫做清淨心。是理所當然，我們應該要做的。如果能夠堅持這念心，這就叫做淨心。
The effect of “purity” is noble, giving without expecting return. This is a pure mind. It is natural; it is what we should do. If we maintain this state of mind, we have purity of mind.
只不過凡夫想要保持不染汙，實在是很難，所以我們要好好保護我們這念心。
But to ask ordinary people to stay undefiled is very difficult. So we must protect our state of mind.
佛在世的時候，同樣有這樣的故事：
There’s a story that occurred in the Buddha’s time.
佛陀在舍衛國的那個時候，帶領了一群弟子在精舍修行，大家都修得很好，受到國王、大臣每個人的讚嘆，所以慢慢國王皈依了，大臣也皈依了，整個城的人都歸向佛了。
It happened when the Buddha was in Sravasti leading a group of disciples in spiritual practice. They were all accomplished in their practice, and were well-respected by the King and officials. Eventually, the King took refuge under the Buddha, as did the officials, and the rest of the people in the town.
當時在印度有很多外道教，外道的修行者看了心裡很不是滋味，一直覺得：「若是這樣一直下去，那佛教不就是會昌盛起來嗎？大家對佛陀的崇拜，將來我們的教派是不是會慢慢衰微？」所以心一直在那裡牽扯不清。但是佛陀已經是三達之智，他也知道這群梵志心懷嫉妒、不安，所以佛陀就在想要如何說服他們？要如何才能夠度化他們？佛陀也一直在找機會。
There were other religious groups in India, and many became jealous. They felt that if the trend continued, Buddhism would flourish and spread quickly. People’s admiration of the Buddha could be seen as a direct threat to their religions. So their minds were entangled by such thoughts. With His Three Insights, the Buddha knew of the jealousy and anxiety of these Brahmacarins. The Buddha wanted to persuade and guide them. He was looking for an opportunity,
福緣到了
自然有機會得度
若罪業未盡
煩惱將繼續障礙修行
When the blessed conditions ripen, there is naturally an opportunity for deliverance. If negative karma is not exhausted, afflictions will continue to obstruct our spiritual practice.
but the causes and conditions were not there yet. In order for us to guide others, the causes and conditions must be ripe so we can get close to them. The Buddha was waiting for the right time. When causes and conditions are ripe, all suffering and blessings come. If we have blessings, when the conditions are there, we will naturally gain deliverance. If our negative karma is not exhausted, then as before, our minds will be afflicted, and continue to create obstacles which we must bear ourselves. So we create our own causes, conditions, suffering and blessings.
所以，這群梵志就是處在罪與福緣的邊界，只不過罪業的緣比較重一些，所以煩惱不斷、不斷地產生。有那種嫉妒、不耐他榮，不能夠忍受別人得到稱讚。所以看到別人在接近佛陀的教團，佛陀的教團一直盛大起來，一直受到別人的讚嘆，心無法忍耐，就造成煩惱。
So these Brahmacarins were at the border between good and evil conditions. Their unwholesome karmic conditions were heavier, so afflictions continued to arise, leading to jealousy and intolerance of others’ achievements. When they saw the prosperity and esteem of the Buddha’s group, they became intolerant, resulting in affliction.
所以，有一天，梵志他們覺得一定要採取行動，他們看到佛陀常常在外面接受應供——就是別人的供養。佛陀是用平等心，不論是國王、大臣，或者是平民，或者是乞丐，佛陀都是很平等的可以接受供養。所以這群梵志大家共議之後就說：「有一位年輕的屠宰人。」就是專門在從事屠宰，有殺業的人，很年輕，所以他們稱為「屠兒」，就是從事屠宰的年輕人。所以這些梵志就說：「來，我們去唆使這位從事殺業的年輕人，讓他去供養佛。佛陀若是接受了供養，佛一定會讚嘆他。這個人造了這麼多的殺業，但是佛陀還是讚嘆他的話，那就是有矛盾了。所以我們就有隙可乘，可以大量宣傳，宣傳佛的道理有矛盾。」
So one day, the Brahmacarins felt that they must act. They saw the Buddha often receiving offerings from others. The Buddha viewed everyone equally, regardless of status. Kings, ministers, civilians, or beggars, the Buddha treated them equally and accepted offerings from everyone. This group of Brahmacarins conferred and thought of a young butcher who slaughtered pigs for a living, and had accumulated a lot of karma by killing. He was young, so they called him young butcher. The Brahmacarins planned to persuade the young butcher to make offerings to the Buddha. If the Buddha accepted his offerings, He would be praising a man who had accumulated so much killing karma. The Buddha’s praise would be a contradiction. It would be an opportunity for them to point out a contradiction in the Buddha’s principles.
大家覺得這樣很好，所以就去跟這位從事屠宰的少年人說。這位年輕人自己也有一分的善根，所以儘管他很歡喜能夠供佛，但是他也很擔心：「我都是在從事殺業，佛陀能夠接受嗎？」這些梵志就一直鼓勵他，讓他提起了勇氣到了佛陀的面前，向佛請求，表達他願意設供，供養佛與僧眾。佛陀聽了他在他的面前很虔誠要來邀請他，所以佛陀就很歡喜，馬上就接受了。
They thought it was a good idea, so they proceeded to persuade the young butcher. The young man still had some good in him. Though he was happy to make offerings to Buddha, he was also worried. Since his job required killing, would the Buddha accept his offerings? The Brahmacarins continued to urge him to find his courage. As a result, the young butcher went to the Buddha and asked to make offerings to Him and to the Sangha. When the Buddha heard this sincere and respectful request, He was delighted and accepted immediately.
這位從事殺業的屠兒，聽到佛陀願意接受供養，很歡喜，趕緊回去就去張羅。因為實在是很歡喜，所以就很快的讓大家都知道「佛陀願意接受我的供養。」這件事情。佛陀接受了之後，也還是很自然。
Upon hearing the Buddha’s consent to receive his offering, the young butcher was ecstatic. He quickly rushed home to prepare, and wanted to let everyone know that the Buddha would accept his offerings. The Buddha was at ease.
這些梵志聽說了這件事情之後，就想有好戲可以看了。看到佛陀和這些出家人浩浩蕩蕩的去接受應供，佛陀的這一場說法，所要面對的是屠兒這位殺業深重的人，就想要看看佛陀如何為他說法？
When the Brahmacarins heard this, they were excited to see the outcome. They marched on to witness how the Buddha and the monks would accept the offerings and speak the Dharma to a person with such heavy killing karma.
佛陀到達的時候，他就說：「果熟自墮、福熟自度。」就是說——樹上的果子，如果很熟了，就算沒有人去摘，它自己也會掉下來。若是自己造的福，若是成熟了，自己自然也會度自己。意思就是說：「這個從事殺業的人，雖然是造了殺業，但是他過去生中也曾經造過福。這個從事殺業的緣到此若是盡了，果自己就會掉下來。現在福緣若是浮上來時，自然自心會起一念善念，這念的善念自然就會迎來得度的機會。」所以佛陀就很自然的接受了應供。
When the Buddha arrived, He said, “Fruits fall when ripe, one is saved when blessings ripen”. In other words, if the fruits on a tree are ripe, even when no one picks them they will fall by themselves. If our blessings have developed, we will naturally transcend. This means that although that person slaughtered animals for a living, he still had blessings from his past lives. If these karmic conditions of killing were exhausted by this time, the fruit would fall by itself. When good conditions arise, the mind will naturally produce a good thought. This good thought will provide a chance to transcend. So the Buddha accepted [the offerings].
這群梵志看到佛陀用平等心，說出很多的因果觀，他們明白於心。所以梵志知道佛陀的智慧，也明白了罪福自作自得。於是這些梵志就心服口服，從此也同時皈依。這就是我們平常時的起心動念，到底是染汙心或者是清淨心，我們自己要好好運用智慧去分別。
The Brahmacarins saw how the Buddha used a non-discriminating mind to speak of the concepts of cause and effect. They understood the wisdom of the Buddha. Suffering and blessings are created by us and received by us. So these Brahmacarins were convinced, and decided to take refuge. In our daily lives, we should use our wisdom to determine whether our minds are defiled or pure.
我們若是染汙的心一起，我們的心看別人做好事情，我們不只不能歡喜，還會滿心煩惱，想盡辦法要如何去破壞，這就是染汙的心。
If defilement arises in the mind, when we see the kindness of others, not only are we unhappy, we become filled with afflictions and thoughts of sabotage. This is a defiled mind.
罪福自造自得
善惡清楚分明
多造一些福
才會有得道的因緣
Whether it is good or bad karma, we create it ourselves. Clearly differentiate good and evil. Create more blessings to attain the conditions for realization.
If the mind is pure, when we make a decision, it brings about causes and conditions that we can nurture and develop. Regardless of what we have done in the past, we should not be ashamed. We must know that the past is in the past. Since the Law of Cause and Effect exits, we must quickly do good things so as to create good causes, conditions and retributions. Even though we have sowed the seeds in our Eighth Consciousness, if we do not create good causes urgently, we will lack wholesome conditions in the future. We must distinguish good from bad, and reap what we sow. When we create more blessings, we will have more opportunities which will help us in our spiritual realization.
何況我們已經聽聞佛法，我們要很謹慎我們的心與塵，我們才不會被染汙的心在哪裡牽扯不休。我們有的時候也會被染汙的方面牽引過去，別人造了煩惱給我們，我們也去和他糾纏這些煩惱，這樣就很辛苦了。
Moreover, we have heard the Buddha-Dharma. We must be cautious of our minds and surroundings, so our minds will not be tainted and entangled so our minds will not be tainted and entangled. Sometimes we might be swayed by defilements and caught up in afflictions caused by others. This is very troublesome.
日常生活中
染淨的緣就在周圍
審慎分別
擇其善而從之
其不善而改之
就不會被染污
In our daily lives, both good and bad conditions surround us. Be vigilant in distinguishing the two. Select the good ones and follow them, know the evil ones and avoid them. Then we can be free from defilement.
We face contrary individuals.
「是」的人就是「好人」，會用真正的真理引導我們走向好的道路去。慈濟人不也常常在製造這些好的機會，我們要如何度人？讓人去做好事。我們要如何去教富、去濟貧？我們要如何去濟貧、去教富？這就是我們常常要去成就他人能夠有好的緣。
Righteous people point us towards true principles that guide us onto the proper path. Tzu Chi volunteers often create such opportunities to enlighten others and help them do good deeds. We educate the rich to help the poor, and help the poor to realize their riches. These are connections we must try to create.
但是也有一部分人，看你在造福，他就會心不歡喜，常常會去左右你，讓你去做不對的事情。
There are also some people who are not happy with what we do, and will try to influence us into making wrong decisions, try to influence us into doing wrong things.
這在我們的日常生活中，染淨的緣都在我們身上和周圍，所以常常有一句話：「擇其善而從之，其不善而改之。」和我們在一起的人，有的是給我們機會去造惡、去造業，有的人則是想辦法引導我們走向正道、正路、正業、正思惟。但是這還是要看我們自己，我們要審慎決定，才能夠去分別善惡。
In our daily lives, both good and bad conditions surround us. So we say, “ Select others’ good qualities and follow them. Know their bad qualities and avoid them.” Some people we meet create opportunities for us to create bad karma. Others try everything to guide us to the proper path, proper actions and thinking. But it is up to us, we must be vigilant in distinguishing good from evil.
同樣的心境
一直延續下去
平等而無分別
這叫做「等流心」
Maintaining an unwavering mindset, of equality and non-discrimination is Mind of Equal Flow.
The fifth is Mind of Equal Flow. ”Equal” refers to a mind of equality. “Flow” refers to all within a category. We must strive to realize the mind of equality.
我們對什麼樣的人，都不要去分別。就像剛才說過的，佛陀的心就是平等，無論是國王、大臣的供養，來親近、皈依他會接受；哪怕是造殺業的人，或是奴隸乞丐，佛陀同樣照常接受，平等的教育，這叫做「等流心」。對善惡的法，或是染淨，他都能夠一一分明去教化。不論是善或是惡或是染或是淨，都非常分明。
No matter whom we face, we must not discriminate. Just as mentioned previously, the Buddha viewed all equally. Offerings from kings, ministers, or those who wanted refuge were all accepted. Even those who killed for a living, or slaves, or beggars, the Buddha also accepted and educated them. This is Mind of Equal Flow: being able to teach and enlighten all beings – good or bad, defiled or pure. Whether good or evil, defiled or pure, we can distinguish them clearly.
不過，我們要知道，善法，我們若能繼續下去，這對我們的心就會起淨化的作用。就是我們接受了這個清流，不斷的來淨化我們，這叫做「淨業清流」。這樣的清流不斷地來淨化我們的心，善者，繼續善的下去，因為善念，念念不分離。
But we should know. If we can continue to do what is wholesome, it will help purify our minds. This pure stream will continue to cleanse us. This is called the Flow of Pure Stream. It cleanses our minds and fosters constant kind thoughts so we continue with wholesome deeds.
若是惡的，就像我們眾生凡夫如果沒有機會接觸到清流，他所做的就是惡法，而不斷一直牽纏下去。若是這樣，念念延續，就不堪設想。
If ordinary beings are unable to connect with the pure stream, they will engage in negative behavior, and will continue to be entangled. If they continue this way in their every thought, it will be disastrous.
所以佛陀對於無論是善的人、富貴的人，或者是惡的、或是賤，他都沒有分別，很平等，盡量讓善者永遠保持善；同樣讓惡的人也有機會可以接受到這股的清流。這叫做「等流心」。
So the Buddha, regardless of good, bad, high or low class, treated them all equally, without distinction. He allowed the good to maintain their benevolence, and gave the bad a chance to be cleansed by the pure stream. This is Mind of Equal Flow.
各位，學佛無法離開心，我們做人，人人日常的生活也不離開心。善，有善的心，有善心就能夠有善行，有了善心與善行，那就是「福」——自造福。但若是惡念、惡心，那就會產生惡行，惡行就是惡業，有了惡業就會綿綿不斷、果報自受。所以我們要時時照顧好這一念心。
Everyone, Buddhism is all about the mind. As human beings, in our daily lives everything involves the mind. Being good is maintaining a benevolent mind. A benevolent mind leads to kind deeds. Thus we create blessings for ourselves. If the mind is evil, it leads to bad conduct. Bad conduct is negative karma, which is continuous and leads to suffering. So we must constantly take care of our minds.
善緣難得，得到一分善緣，我們要拳拳服膺，不只是要「把握當下」，還要「恆持剎那」。既然已經發了一念的好心，就要永遠、永遠的堅持下去。這叫做清流永續。
Good conditions are rare, once we attain them, we must be earnest and diligent. Not only should we seize the moment, we must persevere. Once a kind thought arises, we should maintain it indefinitely. This is called Continuing the Flow of Pure Stream.
所以時時要多用心。
So please always be mindful!
