The Ten Fetters ( Part 1 )
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| YouTube 每天都是這麼想，人生心態要好好改變，實在很困難。
Every day we think about changing our attitude toward life. But this is difficult.
看看佛陀來人間說法，無不是為了將眾生的煩惱去除，把顛倒的心扶正過來。說來很容易－－「把煩惱去除，把顛倒扶正」，這麼簡單，佛陀卻是四十九年循循善誘。
The Buddha came to this world and spoke the Dharma in order to help eliminate sentient beings afflictions and straighten out their confused minds. It is easy to say "eliminate afflictions and straighten out confusions." It sound simple. The Buddha taught patiently and skillfully for 49 years.
到底多少眾生能理解佛的心，能接受佛陀的教法？能自己自我改變，到底有多少？
Yet how many can understand the Buddha's mind, accept His teaching, and transform themselves? How many?
無慚 無愧 嫉
慳 悔 眠 掉舉
昏沉 瞋忿 覆
光是在經文中，我們所看到的佛陀還是苦口婆心，重重複複不斷，聽起來那麼簡單，但是要改過來是那麼困難。
We can see, just from the Sutra, how tirelessly and patient the Buddha repeated Himself. His word sound so simple, but change is difficult.
所以佛陀的教育，就是要把我們的心淨化。偏偏淨化的教育，這股清流洗滌出去，很快習氣就又進來了，這實在是很無奈！
The Buddha taught us to purify our minds. Although this teaching like a stream, washes away our impurities, these defilements quickly return. This is very frustrating.
我們前面才說過「九結」，現在接下來還有「十纏」。
We just discussed the Nine Bonds; now we will talk about the Ten Fetters.
謂一切眾生
被此十法纏縛
不能出離生死之苦
不得證涅槃之樂也
結是煩惱、纏也是煩惱、縛也是煩惱，這些煩惱都是從無明而起，所以無明就是凡夫的別名。因為凡夫起無明，因為無明，所以才落入凡夫。
We spoke about Bonds, which are afflictions. Fetters are also afflictions. Entanglements are also afflictions. All these afflictions arises from ignorance. Ignorance is another name for being unenlightened. Because ignorance arises, one falls into the state of ordinary existence.
我們現在來看看「十纏」－－
Now, let us examine the Ten Fetters --
其實苦是因為受縛，我們如果能把縛綑解開，這樣就能得到快樂了；我們就是解不開，才不能得到快樂。這個縛住的東西是什麼呢？就是十種法。
Suffering comes from being bound. If we can free ourselves from these entanglements, we can attain happiness. If we cannot free ourselves, we cannot free attain happiness. What binds us? The Ten Fetters bind us.
慚即慚天
謂人於屏處作諸過惡
不自慚恥也
所以縛住我們，到底有哪十種？下面就說了，第一是「慚」。
What are the Ten fetters? The first is "No Shame".
我們如果做了什麼事，佛教徒很容易就會說：「慚愧，慚愧！」什麼事做錯了，我們掛在口中的就是：「慚愧，慚愧！」是的，慚愧這兩個字，我們知道做錯事，所以就順口說出：「慚愧、慚愧。」然而，是慚於口還是慚於心？
If we do something wrong, as Buddhist practitioners it's easy to say, "I'm ashamed." Whenever we do anything wrong, the words on our lips are "I'm ashamed." Those words easily slip out of our mouths when we know we did something wrong. Does shame come from our mouths or our minds?
我們知道慚是什麼意思嗎？「慚」即是「慚天」。就是我們人，在「屏處作諸過惡」，「屏處」就是在沒有人看到的地方，我們就去造作一些過失、錯誤，很多過失錯誤，是沒有人看到時，我們就這樣做。
Do we know the meaning of shame? Shame comes from within our minds. "Behind closed doors we commit all wrongdoings." Behind closed door is where no one can see us, that is where slip up and make mistakes. When no one is watching, we allow ourselves to make mistakes.
自己也會苛責
人生最大的懲罰
就是良心不安與後悔
所以君子要慎其獨，要謹慎於自己單獨時，不要以為這沒有人看到，想說：「我們做一下，反正人家又不知道。」這樣就不對，這叫做無慚人！
"A gentleman is careful even when alone" We must be cautious when we are alone. We should not think we can do something wrong just because no one is watching. That is wrong. That is having No Shame.
即使我們單獨一人時，也要當作牆壁周圍都有眼睛在看我們，在我們身邊的每個地方，都有人用手指比著你，對你說：「不對、不對！」一般。
Even when we are alone, we need to behave as if we are surrounded by eyes on all sides, as if people will point us and say, "That's wrong."
我們要時時警惕自己，否則在沒有人看到的地方，我們會時時犯錯。所以我們「不知慚天」「以自悔過」，因為你以為都沒有人看到，所以我們無法慚天自悔過。
We must always be vigilant. Otherwise, we will do wrong when one is watching. So if "we have no shame, we do not repent." If we think no one sees us, we will no repent.
什麼是「慚天」？就是我們的良知，人家說：「要拿出天良。」是的！天良就是我們自己的良知，所以我們掩蔽了自己的良知，以為人家沒聽到，我們就能去對人搬弄是非；以為人家沒看到，就能去偷做，這叫做不知慚的人。
What does it mean that shame comes from within? It means we have a conscience. People say we need to be conscientious, to have that innate sense of right and wrong. Some cover up their conscience and create conflicts through rumors. When they think others can't hear them. They do things secretly when they think on one sees them. These people have no shame.
所以「不知慚天，以自悔過。」你不肯承認過錯，因為你以為人家沒聽到，所以你不肯承認自己的過錯，這樣就「惱亂其心」－－惱亂了心。惱亂了什麼人的心？別人的心、自己的心。其實違背良知的事，自己的心也會苛責。
They "have no shame and do not repent." they are unwilling to admit fault because they think no one heard or saw them. They refuse to admit their faults, so they "confuse their minds." Whose mind is getting confused? Other's minds and their own minds. Actually, when we go against our conscience we will be extremely self-critical.
我們常常都說：「人生最大的懲罰就是後悔。」後悔了他還不肯認錯，自己心裡也很怕，萬一不誠實的事被人揭發出來、被人提出來，要怎麼辦？也會擔心。
We often say, "The worst punishment is regret." If we are regretful but unwilling to admit fault, we become anxious that others may reveal our dishonest behavior. If someone exposed us, what should we do then? We worry about this.
所以慚的意思就是「慚取」。我們自己要有廉恥的心，若是沒廉恥的人，說人家很多壞話，做了很多事，雖然人家沒看到，但是我們的心沒廉恥，不怕、不怕我們的人格會被人降低。若逞強說：「這種知道就知道了，又怎樣？」這叫做沒廉恥的人，做錯了事還不怕人知道，這種更嚴重，
Shame refers to the feeling of disgrace. We must have a sense of shame. If we lack a sense of shame, we bad-mouth others and do many wrong things. Although others do not see us, if we lack a sense of shame, we will be afraid of others losing faith in our character. " who cares it they find out." That is being shameless. If we do not fear others finding out about our wrongdoings, that is even worse.
所以修行者，我們的心若是沒有慚恥的心，恥就是廉恥，我們自己的心如果不是很清淨，「自必肆情綜欲，戒行有虧」，所以我們應該要很注意，若有這分無慚的心，很容易令修行者的心，就容易肆情。就是為所欲為，就是放縱我們的心欲、我們的行為、我們的戒行，就一定有所欠缺，如此「不可為人師」，也無法教別人規矩。
So if Buddhist practitioners are shameless and lack a sense of honor, if their minds are impure then they "indulge in passions and desires and violate precepts." Therefore, we must be careful. If we have no shame, we easily lost control. We do whatever we want, indulging our desires without restraint. Our actions and precepts will be compromised. Then, we are not qualified to be a teacher and teach the rules to others.
所以這就是慚，慚就是慚天，就是要自己反省我們自己的良知；我們若不能反省自己，就是沒有廉恥的人。
So shame must come from within; we have to reflect on our innate sense of right or wrong. If we cannot self-reflect, we lack a sense of shame.
總之一句話，所以大家不要以為沒有人看到就好，有人看到時，若是逞強說：「怎麼樣，我就是這樣！」這實在會敗壞我們的道與德。人生也是這樣，所以有失人格。所以慚的意思就是這樣。
In summary, do not think it is alright as long as no one sees you. If someone sees us and we think, "So what! This is just the way I am!" This will hurt our integrity and damage our moral character. When we damage our moral character, we should be ashamed.
所以大家隨口就說：「慚愧啊！慚愧啊！」其實這個慚字，有這麼深的道理，我們要常常警惕自己。
People often casually say, "I am ashamed." But shame has such a profound meaning, we must always be vigilant.
愧即愧人
謂於人所見處為諸過非
不知羞愧也
第二叫做「無愧」，前面是無慚，就是不能自己反省自己，在人背後做很多壞事；現在就是「無愧」。
The second of the Ten Fetters is No Remorse. The first was No Shame, lacking self-reflection and doing bad behind people's backs. The second is No Remorse toward others.
剛才是在人背後做，不能自己提醒自己的心，也自己違背自己的良知。現在的無愧則是在人面前，人家眼睜睜在看，他還是一樣做，不怕人，這更嚴重！
We just talked of doing things behind people's backs, not being self-aware and going against our conscience. With no remorse, we are unafraid of doing wrong in front of others even as they are watching us. This is even worse behavior.
剛才的慚，還有承認錯誤的時候，但是現在的愧就是無愧，他在別人面前也敢做。所以所做的事，不論是明的暗的，所做的都是不善的，就是不能悔改的人，這樣就會「惱亂其心」。大家指責他：「你不對，你不對。」但是他會回應：「怎麼樣？我高興，有什麼不可以。」
Those with shame may still admit mistakes. Those without shame dare to do bad in front of others. So whether they do it secretly or openly everything they do is unwholesome. These people feel no remorse and cannot repent. Such an attitude will "confuse the mind" when others say, "You're wrong!" They respond, "So what? I'm happy. So why not?"
不過很多人都說他不對，你說他的心很自在，那也很難。老實說，自己的心也亂了，再來別人都看到了，和你在一起的人都有煩惱。明明就是你沒理的事，明明是你做錯的事，要大家在一起，這實在很痛苦，和他在一起的人也很痛苦。所以做一個人家不喜歡的人，這就是不自愛的人，像這樣的人叫做「無愧隨煩惱」，就是煩惱隨著他的人生不間斷。
Many people tell them they are wrong, but they say their minds are at ease. But really their minds are confused. Also, everyone else can see that they cause affliction in those around them. Clearly, they did something unreasonable. Clearly, they did something wrong. They feel miserable when they are with others and others feel miserable with them. So a person who is disliked by others does not love himself, either "Afflictions follow them throughout their live."
所以這兩項叫做無慚愧人，慚和愧拆成了兩個：一個就是違背良知；一個是在人前都是做錯事。所以這種無慚愧的人，他犯罪就愈來愈多！
So, the first two Fetters are about the shameless. We split them into those who act against their conscience and those who no shame and no remorse commit more wrongdoings.
人生是苦，佛陀對人的教育就是希望人人歸心如初，初就是什麼呢？「本性」。「人之初性本善」，要把人的心回歸這念善心。但是難，每天都在醫院裡，看到一些老人，問他：「你有沒有孩子，阿公：有啊！孩子有沒有來看你？」「沒有！」所以阿公很鬱悶。
Life is suffering. The Buddha taught us in the hope that we will revert to our original nature. What is our original nature? Everyone is born with a good nature. It is difficult to return our minds to that state of goodness. We see old people in our hospitals every day. We ask, "Grandpa, do you have a children?" "Yes" "Do they come visit you?" "No." So the grandpa is very depressed.
人云：「百善孝為先。」但是你說他什麼事做對做錯，說不定有人看到，說不定沒人看到，有一樣很明顯，人家都看得到，那就是不孝。
It is said, "filial piety is foremost of all good." If someone did something right or wrong, it may have been unnoticeable. But one thing people can clearly see is lack of filial piety.
所以佛陀在世時，有一天走在路上時，看到一位老人老邁龍鍾、駝著背，拿著一隻拐杖寸步難行，要走出去，實在看到他舉步艱難，捧著一個碗，到處向人乞討。佛陀看到時，就趕緊去問他：「這位老人家，你年紀這麼大了，怎麼不在家裡呢？你是不是沒有兒子？」「有啊！我有兒子。」「既然有兒子，你怎麼還要自己出來乞討呢？你走路這麼不方便，你年紀這麼大了。」他就說：「有，我有兒子，我有家園屋宅，我都有，但是我的兒子不孝，娶了媳婦之後，就把老人趕出來了。」
One day, when the Buddha was walking on the street, He saw an old man with hunched back and a cane, walking with great difficulty. He move slowly inch by inch, holding a bowl to beg for food. When the Buddha saw this, He quickly asked, "Sir, you have no children?" "I do have a son." "If you have a son, why are you out here begging? You have a hard time walking and you are so old." He said, "Yes, I have a son. I have a family and a house. I have all that. But my son is not filial. After he wed, he threw me out of the house."
佛陀聽了之後，覺得很可憐，所以他就對這位老人說：「來，我教你，你如果能日日誦這段經文，無論你在哪裡乞討，你都這樣唸。」怎麼唸呢？他就說：「你記住了，聽好，背熟了，那就是『生子心歡喜，為子聚財物；復為聘娶妻，而自捨出家。」這個「出家」就是被人趕出去，被兒子「捨」出去，所以要離開家庭。「邊鄙田舍兒，違負於其父」，意思是說：「我今天會這樣，就是因為我一輩子很用心經營家庭，家園房舍都有，我幫兒子娶妻了，娶媳婦的時候我很高興，又給他很多的財物，但是我到現在老了，兒子已經不要我了，很狠心的把我趕出家門。我的兒子是在邊鄙田園舍，我給了他很多田園，他卻逆負於其父，忤逆他的父親，把我趕了出來。」
Upon hearing this, the Buddha felt sorry for him. So He told the old man, "Let me teach you a passage to recite every day. No matter where you beg, recite the following." "How does it go?" "Listen and memorize it. A father happily accumulates wealth for his son, finds him a wife, then leaves home." "Leaves home" means he was driven out. He was "abandoned" by his son, so he had to leave. "Enjoying his father's wealth, the son turns on him." "I am where I am today because I worked hard all my life to build a family. I had a house and land, and found a wife for my son. I was very happy when my son got married, and I gave him a lot of property. But now I am old, so my son does not want me. He heartlessly threw me out of the house. My son is enjoying the house and land I gave him but he turned against me, his own father, and threw me out of the house."
「人形羅剎心，棄捨於尊老」－－人的形，其實是羅剎身。他棄捨於尊老，年紀這麼大，最尊貴的父親，他這樣把他趕出去。
"With human form and a demonic heart, he abandoned his old father." The son looks human, but he is a demon. He abandoned his old father. He drove out his honorable father.
「子少而父老，家家行乞食」－－兒子還年輕，但是父親已經很老了，父親還要去外面，一家一家向人乞討。
"The young son leaves this old father to beg" The son was very young, but his father was very old. Yet his father had to beg for food, door to door.
我現在「曲仗為最勝」－－我現在這隻拐杖最好，「非子離恩愛」－－這支拐杖不會像我的兒子，遠離我的恩愛。「為我防惡牛，危險地得安」－－這支拐杖能替我預防惡牛，我用這支拐杖趕，無論是狗或是牛我都能趕，而且危險的地方我能平安，只要有這支拐杖。「能卻惡暴狗，扶我暗處行」－－能扶持我在暗處行走。
"This crooked staff is the best" — My walking stick is the best thing, "not the son who abandoned my love and affections."-- Unlike my son, this cane will not abandon my love and affections. "It keeps oxen away and keeps me safe from danger."-- This cane can keep vicious oxen away when they approach, I drive them off with my cane. It works on both dogs and oxen. It also keeps me safe in dangerous places. As long as I have this cane, it will "repel vicious dogs and help me walk in the dark."—it helps me to navigate dark places.
這位老人去乞討時，就是這麼說。後來全村的人傳出去，兒子聽到了，自己反省慚愧，做了這種眛良知的事，所以趕緊去把父親找回來。回家後，趕緊讓他洗澡換衣服等等…趕緊以孝的行動，來彌補父親這段時間。
The old man began to recite this while he begged. Word of this spread through the village, and when his son heard about it, he felt ashamed that he did such an unconscionable thing, so he rushed to bring his father home. He bathed him and changed his clothes and took care to make amends.
所以說起來同樣一個人，兒子被父親從小養大，一直到娶妻時，忽然眛了良知、不孝，但是被大家看到之後，大家這樣的傳言，所以有慚愧心，他還能改過來，把父親接回去盡孝。人生錯了就要改，錯了不肯改，永遠都是昧於良知。
The son was raised from birth by his father. When he took a wife, he suddenly lost his conscience and filial piety. But after people saw this and spread the word, so he changed his way and brought his father home to care for him. In life, if we make a mistake, we must make amend. If we do not, we go against our conscience.
人生最大的懲罰就是後悔，在自己的內心惱亂自己，惱亂他人，何苦來哉！所以佛陀要我們好好把纏結，一個結一個結趕緊解開，不怕錯，怕不肯改過，所以大家要時時多用心。
The worst punishment is regret. Why cause the pain of confusing yourself and disturbing others? The Buddha wanted to help us unravel all these knots from our minds, one by one. Do not fear mistakes, fear your unwillingness to fix them. So everyone, please always be mindful.
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