Eradicate Evil and Practice Goodness (Part 2)
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常常都說慚愧，真的是慚愧。每天若是看到「草根菩提」，那段時間就會覺得慚愧，慚不如人、愧自己做不到。
I often talk about having a sense of shame. I am truly humbled whenever I watch "Grassroots Bodhi". I feel a sense of humility at not being able to do what those volunteers do.
還有一樣「懺悔」，懺悔就是我們過去一直一直做了不對的事，我們現在應該要知道，知道有錯誤就要趕緊改。
I also feel repentant. Repentance means acknowledging and correcting the mistakes that we repeatedly make.
不只是大錯誤要反省
即使小小的習氣 也要很注意
Spiritual practice is about changing or eliminating bad habits. Not only should we reflect on big mistakes, we should pay close attention to the most minor habits.
不過大多數的人要改，實在是不容易。若是我們普通的人，大錯容易改，比較容易反省；但是有一件事，就是小習氣不容易去除。這就是我們一般人，大的錯誤容易反省，小的習氣很不容易改除。
However, for most people this is truly not easy. When most people make a big mistake, they can easily reflect on it and correct it. But small matters, like subtle habits, are difficult to eliminate. For most of us, it is easy to reflect on big mistakes but difficult to change small habitual tendencies.
所以我才會常常說，修行是要改掉我們的習氣。所以習氣要改，不是很大的錯誤，我們也要能夠反省而已。我們即使小小的習氣，我們也應該要很注意。
I often say that spiritual practice is a matter of changing our bad habits. We should not only reflect upon the big mistakes we have made, we must pay attention to the most subtle habits.
才能將內在的過錯 徹底清楚改過
With deep sincerity, repent wholeheartedly. Only in this way can mistakes be thoroughly and clearly remedied.
所以我們常常說懺悔，經文中也處處告訴我們要懺悔，懺悔即清淨。但是我們要懺悔，我們要先提起很虔誠的心；我們若能有很虔誠的心，我們才能將我們內在的過錯，徹底清楚明了改過。
That is why we often speak of repentance. The Sutras also advise us to repent. Repentance brings forth purity. But to properly repent we must be sincere. Only with sincerity can we thoroughly understand and correct our mistakes.
我們要像誰來表達我們的懺悔？我們都是佛教徒，所以我們要時時向佛敬禮，表達懺悔。就像我們每天早上、每天下午，早晚課。早課起來時，我們就要以很虔誠的心，面對佛陀恭敬禮拜，身體的恭敬禮拜，但是內心要恭敬尊重，向佛陀表達出我們的內心。用那分下定決心，願意改掉過去而接受未來。
To whom do we express our repentance? We are all Buddhists. As such we should prostrate to the Buddha to express repentance, every morning, every afternoon, during morning and evening services. When morning service begins, we prostrate to the Buddha in reverence. Our prostrations should reflect our inner sense of respect. They should express our determination to change past habits and accept the future.
Having paid homage to all Buddhas, we now repent.
所以在《水讖》中有這樣一段文字說：「禮諸佛己、次復懺悔。」我們很恭敬來禮拜諸佛之後，我們開始就是要很虔誠來懺悔。
In the Water Repentance there is a section that says,"Having paid homage to all Buddhas, we now repent." After we respectfully prostrate to all Buddhas, we repent sincerely.
不要想說：「為什麼要懺悔？我又沒有怎麼樣！」有啊！我們做了，我們從過去累生累世，一直累積下來我們的習氣。大的去犯錯，小的習氣還存在。所以我們一定要懺悔，人人都有過錯，所以我們一定要懺悔。
Why do we repent? We might think, "I haven't done anything wrong". But we have. Over countless past lifetimes we have continuously accumulated negative habitual tendencies. Serious ones led us to commit wrongs, small ones remained in our karmic consciousness. So, we should repent. We all have transgressions that we should repent.
本是改往修來 滅惡興善
Repentance is correcting past mistakes and practicing for the future by eliminating evils and doing good.
「所以懺悔者，本是改往修來，滅惡興善。」這個懺悔的意思就是要改過去，過去的錯我們要改，就是「改往」，然後我們要修於未來。過去到底我們做了什麼，今生稍微反省一下，我們有沒有錯？我們若覺得，我大錯不犯，但是你要想你過去呢？過去生，過去生你知道你犯過大錯嗎？回答說：「那我就不知道了。」對，不知道，在過去生中你有大的錯誤，所以帶來這一世心的煩惱累積，恩恩怨怨那個心尚未去除，這就叫做習氣。
So "repentance is correcting past mistakes and practicing for the future by eliminating evils and doing good". The meaning of repentance is that we must correct our past mistakes. This is "correcting past mistakes". Next we should practice for the future. What exactly have we done in the past? We should reflect upon this. Have we done anything wrong? We might feel that we have not made any big mistakes. But think about your past. Can you know the big mistakes that you made in your past lives? "I wouldn't know." That's right, you wouldn't know. In your past lives you made big mistakes that created afflictions in this lifetime. The mind that holds grudges has not been subdued. Our habits still remain.
何況我們今生，我們今生每天面對的人生，是否雖然我們沒有表達出來，但是那種埋怨還有。所以若有，我們要「改往」，過去的我們要改。不一定是別人的錯誤，說不定是我們自己，我們自己會誤解，我們自己有很多習氣的錯誤，我們要趕緊改。
In this life we face dissatisfaction every day, which we may not necessarily express. But that kind of grievance is there. If this is the case then we should change. We should be open to changing ourselves. Things are not necessarily someone else's fault. Maybe they are our fault. We may misunderstand. We make mistakes because of our habits. We should change at once.
我們現在我們就要修，修於未來，此刻之後我們就開始要改了。不是說，明天，明天再改，不是明天，是你現在的未來。現在的未來是什麼時候，這一秒鐘的下一秒鐘，就要改了，所以叫做「改往修來」。
We should begin our practice now for the sake of our future. We should start to change right now. Do not say, "I will change tomorrow." You must change immediately. What does immediately mean? It is the very next second. We should change in the next second. This is practicing for the future.
要修行、改過去、修於未來，有什麼呢？就是「滅惡興善」，不好的我們要滅掉。
We correct past mistakes and practice for the future. What must we do? We must "Eliminate evil and do good. We should extinguish what is not good.
什麼是不好的？凡是令人起煩惱的，這些都是「惡」；凡是讓自己累積煩惱的，這也是「惡」。惡的意思就是不好的，只要是不好的念頭，我們要趕緊滅惡，內心要趕快起一念善。我們面對的這個人和我們無緣，我們就起一念很厭惡的心？這不對，要趕緊想：「我心中有佛，眼前這個人就是佛。」我們佛心看人，人人都是佛；我們若鬼心看人，人人都是鬼。
What is not good? Whatever creates afflictions. That which causes us to accumulate afflictions can also be considered "evil". Evil also means unwholesome. Unwholesome thoughts should be extinguished promptly. We should promptly give rise to good thoughts. We may meet someone we do not like and a feeling of loathing may arise in us. This is not right. We should think, "The Buddha is in my heart. The person before me is a Buddha"When we look at people with the Buddha-mind, everyone is a Buddha. If we look at people with a demon's mind then they will appear as demons.
所以看到他，我們很厭惡，這時候我們就是鬼心。鬼心就是「惡」，所以我們要趕緊去除，把我們的佛心趕緊產生出來，感恩，我們要尊重，我們要去愛他，這叫做「興善」。所以「滅惡興善」，這是我們日常生活中，一定要有的，常常反省過去，改掉過去，我們要趕緊修於未來。
When we find ourselves loathing someone we see, the we have a "demon's" mind. The demon's mind is "evil". So we must promptly put an end to it and give rise to gratitude and the Buddha-mind. We should respect and love others. This is the essence of "eliminating evil and doing good". This is the mindset we should have every day. We should often reflect on our past and correct our mistakes. We should practice for the future.
學人失念 尚起煩惱
Living in this world, who does not have faults? Even the learned can lose focus and give rise to afflictions.
再來說：「人之居世，誰能無過，學人失念，尚起煩惱。」
Next, "Living in this world, who does not have faults? Even the learned can lose focus and give rise to afflictions."
這段文字我們應該要知道，我們懺悔，懺悔之後，我們自己要趕快一直反省。我們世間人住在人間，什麼人沒有過失呢？過失都是在一念間，一念之心我們若能放下了，那就是「迷思不起亂想」。
We should be familiar with this text. We should repent. After repenting, we should reflect upon ourselves. Living in this world, who doesn't have faults? Every mistake came from a single thought. If we had stopped that thought in that moment then "we would be free from delusions".
我們都是看人不順眼等等…看事情不歡喜等等…這都是因為我。「我」這個念頭常常都是，都是很執著，這就是迷思，這種迷的思想，所以我們要趕緊放下，就不會起亂想了。
When I do not like the way someone looks or the way a matter is handled, it can all be traced back to "me". We are often very attached to the notion of the "self". This is delusional. It is deluded thinking. We should put an end to it at once so that we do not continue to think this way.
所以我們必定要懇切至誠，我們能恭敬尊重，在外的身行就是要恭敬諸佛菩薩。其實在內心當中，我們自己要知道，我們和佛有平等的佛性，我們也要尊重我們自己。
We have to be sincere and respectful. We should show respect to all Buddhas and Bodhisattvas. We should know that within ourselves is our Buddha-nature. We should also respect ourselves.
我常常說一句話：「我們自愛就是愛人。」自愛就是尊重自己，所以我們向外要恭、向內要敬，我們若能「內敬外恭」，發自內心最虔誠的心，才能生起對外恭敬的型態。我們若能這樣，這才是我們真正要學佛的地方。
I often repeat a phrase,"When we love ourselves, we love others". Self-love is self-respect. We should show respect for others as we do for ourselves. If we can do this with utmost sincerity, then we will have a respectful manner. This is a key part of our Buddhist practice.
所以我們必定要時時有恭敬心，所以學佛不只是我們一念心，我們這念心一定要從內心起。
So we should always be respectful. This is a mindset that must come from deep within.
其實佛陀在世時，他的弟子也一樣也有過錯誤，就是有一段時間，佛在祇樹給孤獨園時，當時有長老，就是在僧團中也有地位的一位長老，這位長老叫做難陀。大家都知道難陀和佛陀是同父異母，他後來也來出家了。
Actually, in the Buddha's time, His disciples also made mistakes. There was a time when the Buddha was staying at Jetavana. There was an elder in the Sangha named Nanda, who had a lot of seniority. Everyone knew that Nanda and the Buddha were half-brothers with the same father. Nanda also became a monastic.
難陀出家的故事大家都知道，他有一位很美麗的太太，每天沉迷在居家歡樂，迷於太太很美、生活很快樂。佛陀認為這樣的生活是一種迷失，這不究竟，最好就是修行，所以佛陀回到他的迦毗羅衛國，一個目的就是要度他的釋迦族一起來出家，所以連難陀佛陀也把他度出來了。
Everyone is familiar with his story. He had a very beautiful wife. Every day he would stay home indulging in her beauty, living happily. The Buddha believed that living this way was actually misguided. It was not the ultimate goal. It was best to engage in spiritual practice. So Buddha returned to His old kingdom, Kapilavastu. His goal was to transform His Sakya clan and persuade them to become monastics. Eventually Nanda joined the Sangha.
其實，佛陀度難陀也很辛苦，因為難陀他的內心就是貪，攤什麼呢？貪享受、貪女色，所以要照顧他的心很不容易。
Actually, it was hard to transform Nanda, because he was greedy. What was he greedy for? For sensual pleasures. It was not easy for him to take care of tis mind.
執持好缽 意氣憍慢 陵蔑餘人
自貢高言 我是佛弟姨母之子
《別譯雜阿含經》
Elder Nanda, wearing fresh pure clothing, holding a nice bowl, with an air of arrogance, looked down upon others and boasted. I am the Buddha's half brother.
所以在這段經文中說：「爾時長老難陀，著鮮淨衣，執持好缽，意氣憍慢，陵蔑餘人，自貢高言，我是佛弟姨母之子。」
As is stated in the Sutra, "Elder Nanda, wearing fresh pure clothing, holding a nice bowl, with an air of arrogance, looked down upon others and boasted. I am the Buddha's half brother."
常常出去就是這樣像人誇耀。要出去就穿得很整齊，都穿很好的衣服，而且選擇最好的缽。出去托缽都向人誇耀：「我是佛的弟弟，我是佛弟姨母的兒子。」如此大搖大擺在街上。
He would often show off to others like this. He would dress up very neatly when going out. He would always wear very nice clothes and choose the very best alms bowl. He would boast to everyone that he was the Buddha's half-brother, the son of the Buddha's father's second wife. He would walk down the street conspicuously.
很多的比丘看到，回來就向佛陀說，佛陀就問難陀：「難陀剛才有一群比丘，在街道上看到你的形態是這樣這樣，你是不是這樣呢？」難陀在佛的面前也很老實，就說：「佛啊！有的。我有這樣的形態。」
Many Bhiksus saw this and told the Buddha. The Buddha then asked Nanda,"Nanda, there was a group of Bhiksus who saw you on the street, saw the way you carried yourself. Did you behave that way?"Nanda was very honest in the Buddha's presence. "Yes, Buddha, I did."
佛陀就對難陀說：「難陀，你現在不應該做這樣的事了，你現在應該要修阿練若，因為你已經出家了，你應該要修苦行。你這樣在街上大搖大擺，你應該要起懺悔。現在你的生活要做一個改變，現在你不能出去外面托缽，你現在要趕緊修阿練若，去到苦行的地方，你要趕緊去穿百衲衣，就是去撿回來的衣服都是補的，重新開始過你真正修行的日子。要穿百衲衣，和一般的出家人一樣，去貧窮苦難中的地方托缽。因為你是我的弟弟，是我姨母的兒子，所以你的修行要比別人更下工夫。所以你應當要修行、修苦行，要去塚間，去埋葬屍體的地方，到那裡去修、去觀，去觀身不淨、去觀受是苦、去觀心的無常、去觀諸法無我，你要趕緊去那裡，好好重新修你的苦行。」
The Buddha then said to Nanda, "Nanda, you shouldn't do that anymore. You should now engage in the practice of Aranya. Because you have already become a monastic, you should engage in ascetic practice. You should repent for carrying yourself arrogantly in public. You must make a big change in the way you live. You shouldn't go out to receive alms now. Engage in the practice of Aranya. Go to a place of ascetic practice. Dress yourself in a hundred-patch robe, made of discarded clothes patched together. Live the life of a true practitioner. Dress in a hundred-patch robe, like a typical monastic. Receive alms from the poor and the suffering. Because you're my younger half-brother, the son of my father's second wife, you must be even more diligent than the others in your practice. You should practice the way of an ascetic. Go to a cemetery, where the dead are buried, and engage in the practice of mindfulness. Reflect on how the body is not clean. Reflect on how sensation is suffering. Reflect on how the mind is impermanent. Reflection how there is no Self in all things. You must go there and start fresh in your ascetic practice."
My view right now is for Nanda to engage in ascetic practice.
山林閑靜處 捨欲而入定
《別譯雜阿含經》
Practice Aranya like others do. Meditate in the cemetery and beg for alms. Stay in a quiet place in the mountain or forest. Give up your desires and enter Samadhi.
所以佛陀又這樣告訴他，用一首偈對難陀說：「我當云何見，難陀樂苦行。」就是說：「依我現在的看法，應該難陀你要去修苦行。」
The Buddha then spoke a verse to him. "My view right now is for Nanda to engage in ascetic practice." Buddha's opinion was that Nanda should engage in ascetic practice.
「如彼阿練若，塚間坐乞食，山林閑靜處，捨欲而入定。」
"Practice Aranya like others do. Meditate in the cemetery and beg for alms. Stay in a quiet place in the mountain or forest. Give up your desires and enter Samadhi."
你要去那裡才能在塚墳、塚間的地方，好好肚子餓去乞食，回來後好好靜坐、好好觀想。觀想塚墳的這些人，有富貴的人、有貧窮的人，他到頭來還不是一死呢？還是老死，老死之後還是在這一堆白骨、塚墳上。能做這樣的觀想，這樣你的內心才能清淨。
Buddha told him to go and stay in the cemetery, and beg for alms when he was hungry. When he returned, he should meditate and contemplate on the people buried in the cemetery. Some of them were rich and some of them poor. Inevitably, they all passed away. They could not avoid dying of old age. After dying, they became skeletons in the cemetery. He should contemplate things in this manner, in order to purify his mind.
所以佛陀說這些話之後，很多比丘都大徹大悟。因為難陀他的行為是錯誤的，佛陀的教育是正確的，要從內心起一分懺悔，不能有貢高驕傲。
After the Buddha said these words, many Bhiksus underwent a great awakening, because Nanda's behavior was wrong and the Buddha's teaching was correct. We should have a sense of repentance, without being arrogant.
我們人生的錯誤都是在貢高驕傲中造成的，我們若能先放下自己，我們去掉迷思，迷的思想，自然我們才能恭敬去做懺悔，懺悔即清淨。
The mistakes that we make in life are made because of arrogance. We should let go of ourselves, and be free of delusions. Then we can respectfully repent. Repentance brings purity.
各位，我們都是發心修行者，希望大家，在佛陀的時代，弟子中的心不能調伏的都還有，何況我們現在呢？什麼人來調伏我們的心，要自己自我調伏。所以人人要多用心，大錯易反省，小習氣難改除；我們現在要注意，即使是小小的習氣，我們也要很注意，所以要時時多用心！
Everyone, we are all devoted practitioners. Even in the Buddha's time, there were disciples who could not tame their mind, let alone those of us here now. Who disciplines our minds? We must do it ourselves. Let us all be more mindful. It is easy to reflect upon major mishaps. It is hard to break small bad habits. Now is the time to be more aware. We should pay attention to the most subtle habits. So, please always be mindful.
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