The Nine Bonds (Part 1)
修行要一個「靜」，而這個「靜」要是「境靜」，或是「人靜」，又或者是「心靜」？當然我們初學者需要境靜，同時也要人靜才能夠調得心靜。
Spiritual cultivation requires calmness, the calmness of our surroundings and the calmness in our bodies and minds. Obviously, beginners need a quiet space so they can calm their minds.
「心境」，我們才能好好思考情、理、法，人就是稱作「有情」，修行者就是要修一個「覺」，覺就是「覺悟」，就是要了解、深入人事的道理。
When our minds are calm, we can really think about love, truth and Dharma. People are "beings endowed with emotions". Practitioners seek to attain enlightenement, which is a matter of realizing the truths behind people and matteres.
我們若對人、對事、對道理能夠通達，這叫做覺悟；然而我們若是對人事理不通，那就是迷了。迷者就是心亂了；覺悟者就是心靜了。所以我們若能悟出人生當中人事物的道理，如此就能夠海闊天空了，還有什麼能夠來擾亂我們的心呢？
If we can thoroughly understand people, matters, and truths, we can become enlightened. If we cannot, we are still deluded. Deluded beings have scattered minds; enlightened beings have calm minds. If we can realize the truths of life in our relationships with people and things, the world becomes open and spacious to us. What else can disturb our minds?
其實能夠擾亂我們的心的都是一個欲愛。眾生在人間，生活本來很簡單，也很單純，只是因為一念欲愛之心，這念欲愛的心一起了，自然我們的心境就起波動。所以佛陀對我們循循善誘，應機說法來教育我們。
Desires still disturb our mind. Life for sentient beings was once simple and pure. But when a though of craving or desire arose, a disturbance rippled through our minds. So the Buddha guided us by tailoring. His teachings to our circumstances.
人懷愛欲不見道者
譬如澄水致手攪之
眾人共臨無有睹其影者
《四十二章經》
The Buddha said, "Those who hold on to desires do not see the Why. If still water is disturbed by a hand, those standing by cannot see their reflections."
所以在《四十二章經》當中，有這段文字，這樣的教育－－
In the Sutra of Forty-two Sections, there are such teachings
佛言：「人懷愛欲不見道者，譬如澄水致手攪之，眾人共臨無有睹其影者。」
The Buddha said, "Those who hold on to desires do not see the Why. If still water is disturbed by a hand, those standing by cannot see their reflections."
意思就是說：「我們人的心，只要起了一分自私愛欲，這一念心生起了，他就無法見道了，道理就模糊了。」
This metaphor means that if even a single selfish desire arises in our minds, we cannot see the Way, and truths become blurred.
只是因為那念心的欲愛生起，情就會迷失了一切，欲也會亂了一切，所以才會情迷而亂。這樣如何能夠見道呢？所以佛陀就用了一個譬喻來說：「就像一盆很清澈的水，這盆很清澈的水我們若是都不去動它，當我們人在水上探出頭，就可以看到水上反射出的人影；但若是有人探手進去，把這盆水攪動了，如此一來，當我們人走到水盆旁邊，想要看水中所映射出的影子，然而這盆水也已經無法照出我們的人影了。」
When a single craving arises, passion will confuse us and desires will disturb us. If we are confused by passion, how can we seethe Way? Buddha used the analogy of a basin of clear water. If the water remains undisturbed, we can see our reflections. If someone stirs the water with their hand ans we walk by to see how we look in the water, we cannot see a clear reflection.
明朗的境界就會現前
佛陀的教法
也才能聽得入心
If the minds is calm, a state of clarity appears, then one can truly hear the Buddha's teachings.
所以我們的心和水一般，只要我們的心靜，它周圍的境界就明朗現前。我們的心要靜，心若是靜了才能夠看懂佛陀的道理，他的教法才能聽得進去。聽進去對我們有幫助嗎？也要受才行。只是聽而沒有感受，這樣就算有聽也沒有用。那要如何才能夠有感受？你需要身體力行，這叫做：「感應道交」。
So our minds are like water; as long as they remain calm, they can reflect our surroundings. Our minds need to be calmed. If our minds are calm, then we can see Buddha's Truth and take in His teachings. Is listening alone helpful? No. We also have to feel. If we merely listen and do not feel, it is ineffective. How do we feel it? we have to take action. "True resonance between practitioners and Dharma".
能有所感受
身體力行、深入體會
才是真悟
After listening to the teachings, true enlightenment is possible only if one can feel them, deeply understand them and put them into practice.
我們若是對於佛陀的說法，我們能夠有所感動並且接受，這樣才能與道會和。所以常常一句話說：「感應道交。」這句話的意思就是說：「我說的話，你聽得懂；不只是聽得懂而已，你還能夠有所感受；不只是能夠有所感動，你還能夠身體力行，如此才能真正深入體會。這樣才叫作悟，也就是在你自己做了之後，所得到的體會，這才是自己的。」
Happens if we feel moved to accept Buddha's Dharma and apply it as we walk the Way. I often mention, "true resonance between practitioners and Dharma". This means you will comprehend what I say, and you will also feel it. Not only that, if you channel those feelings into action, then you will gain a deeper understanding. That is enlightenment. The feeling you get after doing something is truly yours.
就像對你們說：「要有營養，身體才會健康。」然而想要有營養，想要能夠健康，你還是要吃飯，吃飯了才會有營養。若是說：「要吃些什麼東西才有營養。」只是回答：「知道、知道了。」但是都不去吃這些東西，那營養就不會進入你的身體當中。
This is like telling you that a healthy body requires proper nutrition. To be healthy, we need to eat to absorb nutrients. What foods are nutritious? If you know, but do not actually eat those foods, then your body will not be nourished.
同樣的意思，說話給你聽，問：「你知道了嗎？」回答說：「知道了！」再問：「有感受嗎？」就說：「有啦！」然而接著問：「你有去做嗎？」卻說：「還沒有啦！」這種還沒有去做，真正的感受就無法進入道自己的心中，也就是還沒有真正體會到。你如果沒有去體會，就無法覺悟。
Similarly, when I tell you something, you say, "I know. Do you feel anything?" I ask. "Yes". "have you done it yet?" "Not yet," you say. If you do not act on it, there is no true resonance between the practitioner and the Dharma. If you do not experience it, you cannot attain enlightenment.
所以這都是在我們的一個心境，這個心境，最後會使它迷亂的，就是「情」與「愛」。當那種愛欲碰在一起，心就迷、就亂了，真的是很可怕！人生為什麼苦？都是苦在動心念的源頭。所以對於這種苦的源頭，我們應該要常常提高警覺。
It is all about the mind. The mind is most disturbed by desire and cravings. Once desire and craving arise, we are lost. How frightening! Why is life painful? Suffering originates with thoughts. That is terrifying. We should always heighten our vigilance.
心中濁興
故不見道
《四十二章經》
People entangled in craving and desire have turbidity in their minds, and therefore cannot see the Way.
修行，我們要斷欲去愛，欲心不能起，愛的結也不能夠結，所以愛若有結，就解不開了。
In our practice, we should eliminate our desires and cravings. We should not create bonds of craving because then we cannot unravel them.
所以經文後面接著說：「人以欲愛交錯，心中濁興，故不見道。」佛陀在此又加強語氣這樣對我們說：「人都是因為愛欲交錯，所以就錯離了。所以心中的濁，髒污就開始不斷產生，所以才會『心中濁興』，讓那種濁一直產生出來。也就因為這樣，如同水濁、水動了一般，我們的心境一動，無法靜下來思考對錯、是非都不分了，就無法見道。」
It is said, "People entangled in craving and desire have turbidity in their minds, and therefore cannot see the Way." The Buddha emphasized that people become impure because they are entangled in craving and desire. Their minds become turbid and continuously produce filth. "Turbidity in the minds" continuously arises and prevents them from seeing the Way. Like water that is muddied, once our minds are disturbed, we cannot calm down to think and distinguish right from wrong.
當捨愛欲
愛欲垢盡
道可見矣
《四十二章經》
When you Sramanas cast aside cravings and eliminate defilements, you will see the Way.
所以，佛陀又如此叮嚀我們：「汝等沙門，當捨愛欲，愛欲垢盡，道可見矣。」
So the Buddha reminded us, "When you Sramanas cast aside cravings and eliminate defilements, you will see the Way."
我們要捨愛欲，愛欲若盡，就可以很乾淨，這樣要見道就不困難了，這樣我們也就可以見道了。
Thus, He told us to leg go of cravings. Once those are gone, things are clear, and we can clearly see the Way and we can clearly see the Way.
什麼是「結」？我們在《靜思晨語。法譬如水。九結》當中已經開始解釋，也已經說明了什麼是結。所以現在接著要從第一結開始再和大家分享。
Now we are going to talk about the Nine Bonds. We have spoken about Bonds, but now we will start with the first Bond.
廣行不善
由此遂招未來生死之苦
流轉三界
不能出離
是名愛結
Sentient beings engage widely in unwholesome acts because of cravings and desires, causing them to be continuously reborn in the cycle of the Three Realms with no way out. That is the Bond of Craving.
在前面已經知道愛欲會使我們的心濁氣興起，心濁，若是污染的時候，我們的心就無法靜。所以這裡佛陀這麼解釋什麼叫做「愛結」？「諸眾生位貪愛故，廣行不善，由此遂招來未來生死之苦，流轉三界，不能出離，是名愛結。」
We have learned that cravings muddle the mind. Once the mind is defiled, we cannot be calm. So when the Buddha was asked, "What is the Bond of Craving?" He said, "Sentient beings engage widely in unwholesome acts because of cravings and desires, causing them to be continuously reborn in the cycle of the Three Realms with no way out. That is the Bond of Craving".
剛才那些話我們若是聽得進去，其實這些文字我們應該可以很清楚了。眾生，所有的芸芸眾生，不只是人，在六道當中的眾生都包容在裡面，都是為了「貪愛」。若是沒有貪愛，哪來的六道呢？
If we can take them all in, those words should be self-explanatory. Sentient beings include the multitudes of living creatures, not jus humans, but all living beings in the Six Realms. Where it not for cravings, the Six Realms would not exist.
六道不斷地輪迴，在六道當中的一切眾生都是在迷茫當中。就算是「天道」，天道也是在享受、享樂。天，只是他在人間造了很多的福，但是他沒有開啟他的智慧，所以他還是不明白道理。
Sentient beings in the cyclic existence of the Six Realms are lost. Those in Heaven are enjoying themselves. They created many blessings in this world. But they have not developed wisdom and still do not understand the Truth.
就如同在人間我們也常常可以看到一群福中人，但是這些福中人，他的心還是一直在追逐欲愛享受，甚至生活已經很不錯了，他還是經常在問：「我這個事業還可以在繼續做下去嗎？我要如何才能夠有利益？要如何才能夠賺更多的錢？」
I often see people who are blessed, but their minds are in constant pursuit of desire and pleasure. They live comfortably but still wonder, "Can I keep doing this job? How can I make more money?"
為「求」起煩惱
滿足的人
知足懂感恩
Those who fell deprived are afflicted "desires". Satisfied people know contentment and gratitude.
所以我也才會常常說：「有一都缺九。」有了小一他就缺小九，有了大一他就缺大九，那種的心，只要看你的欲有多大，得到這個欲所求來的，你就又會貪，貪得比這個欲更大，還是貪九倍大，這樣就會苦不堪言。
I often say "having one lacking nine". They often look at what they lack. With that outlook, no matter what kind of desire they have, even when their desires are gratified, they will continue to desire things. They want something bigger, nine times bigger. That is truly miserable.
所以愈是有錢的人，他的欲也就愈大，造成他的煩惱也就愈多。雖然我們看他似乎很享受，如同天人一般的享受，但其實這些我們不必羨慕，他享受多大，他的煩惱就有多大。所以說起來，天堂也不是我們所要追求的目標，我們所要追求的目標，應該要是超越天堂，那就是心無煩惱，是覺悟清淨的，這才是我們所要追求的境界，那就是佛的境界。
The more wealthy and blessed they are, the more afflicted they become. Although they lead a comfortable life, a heavenly life, we do not need to envy them. The greater their luxuries, the bigger their afflictions. Therefore, Heaven is not the goal we should pursue, it is not the ultimate. We should strive to surpass Heaven, to have a mind of pure enlightenment, free of afflictions. Thus, Buddhahood is the state we should pursue.
佛菩薩的境界，是最富有的境界，因為他沒有欠缺，因為他很滿足、他很知足，他也很懂得感恩，感恩一切的眾生。你看，佛陀常常教育我們，要感恩、要報恩。在四重恩當中，已經包含了一切的道理。
The Buddha enjoyed an abundant life. He lacked nothing because. He was satisfied, content, and grateful to all sentient beings. He often taught us to be grateful, to repay others' kindness. The Four Graces include everything.
我的師父給的六個字，兩句話，我做了一輩子，這就是要報師恩。師父給我的這兩句話，我既然已經發心立志，師父對我說的話，我一定要身體力行去行願，去走，這樣才能夠報師恩。我們夠了解這麼多事情，我要報佛恩、報三寶恩，我還要報眾生恩，很多的恩情，所以我每天都很感恩。
What is gratitude? My teacher gave me six words, two sentences that I have followed all my life to repay his grace. Since I have made my vows, I must translate his words into action. I repay his grace with deeds. I understand that I need to repay the grace of the Buddha, the Three Treasures. I also must repay the kindness of all sentient beings. Therefore I feel grateful every day.
為什麼我要感恩？因為沒有小欲小愛。為了要報恩，所以我要開闊心胸，要有大愛。報恩就是愛，我們若能夠超越自私的小愛，你才能夠付出大愛，去回報佛恩、師長恩、父母恩、眾生恩！
Why am I grateful? I have no personal cravings or desires. To repay others, I embrace Great Love. Gratitude is love. If we can see beyond selfish cravings, we can offer Great Love to repay the grace of Buddhas, teachers, parents, and sentient beings.
所以行善，也是在報恩。假使我們有了有了貪愛，反而會「廣行不善」，那就相反了。能知足、能感恩的人，他才能夠去擴大愛，才能夠去廣行善。
So doing good deeds is a form of repayment. But if we have cravings, we will "engage widely in unwholesome acts". On the contrary, those who are content and grateful can spread Great Love and engage in great acts of kindness.
要不然反過來，對於自己的貪欲放縱，就會變成廣行不善。因為他的內心無法感恩、知足，他的內心充滿了怨、恨、嫉妒，所以無法行善。甚至無法去行善，甚至還廣行不善，由此遂招來未來生死之苦！
The opposite of that is doing bad deeds out of greed and desire. These people's minds are troubled and they are filled with resentment and envy, so they cannot do good deeds. Not only that, they commit unwholesome acts, which bring endless suffering in future lives.
這些未來的生死，並不是只是這一生結束，就會轉到來生這樣而已。如同常常對大家說的：「三世因果。」這三世因果也不只是過去生結束，來到這一生如此而已，而是從過去無數無數劫的長時間，一直到現在這個時候，這個時候我們如果還看不開，不肯接受，甚至還起心動念去造做，不斷地造做，這樣會不斷地延續，到了未來的長遠未來。
That suffering does not end with this life, or even with the next. I often say the Three Periods and not only about the immediate past, present, and future lives. Something that happened many Kalpas ago can still have an effect now. if we still cannot see through or accept it, our thoughts stir and we create more karma. Thus, it extends farther into the future.
或者是有人以為，只是「過去、現在、未來」這三世而已，其實不只。那是「去年、今年」？也不只。那是不是「昨天，今天」？還是不只！從現在到等一下，這都是過去、現在、未來。
We can talk about past, present, or future lives, but there is more than this. There is more than just last year and this year, more that just yesterday and today, the current moment and the next. They are all part of past, present and future.
心有時生生滅滅，生起了一分好念，滅了一分的惡念；或是生起一分的惡念，滅掉一分的善念；這都是下一刻的心念，所以這都是很苦。也是因為這樣，所以才會不斷地流轉在三界當中。
Thoughts constantly arise and cease. A god thought can arise and erase a bad thought. A bad thought can also arise and erase a good thought. When thoughts arise without mindfulness, we suffer. So we exist in the cycle of the Three Realms.
三界其實也是在世間。三界包括了「欲界、色界、無色界」。
The Three Realms are the Desire Realm, Form Realm, and Formless Realm.
欲界就是－－我們現在了所有的物質，我這個要、那個要；或是我要這一項，但是我是要給大家的。或者是…等等，這都是不同的心境。這就叫做「欲」，有色、有欲，起心愛欲。
Desire Realm refers to all material objects we see. I want this, I want that. I want to give things to others. These are different states of mind, but they are all dersires. Form provokes desire and cravings.
或是色界－－我知道有這麼多的東西，在這些東西當中，我到底要的是什麼？這就是這個境界雖然還沒有現前，然而我的心知道有這件事情，所以我會計較。
In the Form Realm, we see many things, but what do we actually want? Although it has not yet manifested, we know it exists, so we will strive forit.
還有一個無色界－－無色界就是無中生有，或者是有這樣的思想、這樣個觀念。大家都說我有這一生的藍圖，我這一生的規劃等等…
There is also the Formless Realm; here things arise out of nothing. This applies to our thoughts and views. Thus many people say that they have a blueprint, a plan for this life, etc.
以上這三者，也都是心靈當中的三界－－有欲的心，有色物質的量，有我們思想當中未來的構思、構想等等…有著很多，所以讓我們的心念，都在這裡無法超脫，這叫做「愛結」。無論時間有多長或是多短，都是有著這些的愛糾結在我們的心裡，我們的身心受到愛結的煩惱所縛綁，所以會讓我們苦，苦不堪言！這都是來自於一個愛結。
Those are Three Realms of the mind: a mind with desires; the weight of material goods; a conceptual, framework for our thinking, etc. if our minds cannot overcome them, we are subject to the Bond of Craving. The Bond of Craving can entangle our minds for any length of time. We suffer when our bodies and minds are entangled by craving. Cravings can cause unspeakable suffering.
所以，我們想要修行，希望人人要透徹道理，心若是能夠常常平靜，就沒有什麼好計較，也沒有什麼好貪欲的。所以請大家要時時多用心啊！
We practice with the hope of understanding Truth. If our minds are always calm, there is nothing to take issue over and nothing to desire. So everyone, please always be mindful.
No comments:
Post a Comment