「人生富未必永富，因為有無常存在；福未必永福，因為福有盡頭！」所以我們要時時反省自己，要警惕我們自己，即使再有福也是都同樣有盡頭。
The rich may not remain rich forever. This is because of impermanence. The
blessed may not remain blessed forever, because blessings will come to an end.
So we must always self-reflect. There is an end to seemingly endless blessings.
設使報得轉輪聖王 王四天下 飛行自在 七寶具足 命終之後 不免惡趣
Even if one becomes a Wheel-turning Sage King, who
rules over the world, can fly with ease and possesses the Seven Jewels, when he
depletes his blessings, he will fall.
我們《
靜思晨語。法譬如水。四種觀行
(六)》說過了：「設使報得轉輪聖王，王四天下，飛行自在，七寶具足。命終之後，不免惡趣。」就算福報極大，到了轉輪聖王，但是他的那個福若享盡了，同樣會墮落。
We have said before, "Even if one becomes a Wheel-turning Sage King, who
rules over the world, can fly with ease and possesses the Seven Jewels, when he
depletes his blessings, he will fall."
所以說起來，無論富或是福，這呢不是永恆的，所以我們要重視因緣果報。要知道「以因趣果，以緣招報。」
So, it is said that neither wealth nor blessing lasts forever. It is
important to know about karmic retribution, that causes attract effects and
conditions draw retributions.
意思就是說——你種什麼因，你就是得什麼果；你結什麼緣啊，你就得什麼報。你若是種富有的因，那當然你就能夠得到富有的果；你若是結到了不好的緣，那你所招來的就是不好的報！這就是真正很自然的法則。
This means we reap what we sow; the affinities we create determine the
retribution. If we sow a seed of wealth, we become rich. If we create negative
affinities, we will attract bad retributions. This is a law of nature.
四空果報 三界極尊 福盡還作牛領中蟲 況復其餘
Realizing the Fourfold Emptiness, one is the Most
Honored of the Three Realms. But when one's blessings are depleted, one may even
be reborn as a maggot on a cow, not to mention other things.
再來就說：「四空果報，三界極尊，福盡還作牛領中蟲，況復其餘。」
Next we say, "Realizing the Fourfold Emptiness, one is the Most Honored of
the Three Realms. But when one's blessings are depleted, one may even be reborn
as a maggot on a cow, not to mention other things."
前面說的是富，哪怕是富有天下，總是無常一樣會來到。那怕即使他壽命很長，一樣時間會過去，壽命也會盡啊！
We just talked about being rich. This means that even the richest person on
Earth cannot escape impermanence. He may live for a long time. But time will
pass and his life will end.
所以我們現在要來說的是「四空果報」，意思就是說——那四空果報就是我們在修行，修行大家都希望說能修到那個極果。那這個極果就是要先把我們的這個心放空，那麼我們能超越那樣物質，這種不受到物質把我們所拘束。
Now we discuss the Fourfold Emptiness. It means, when we practice, we hope to
attain that final fruit. To do so, we must empty our minds to transcend the
desire for material things so we are not constrained by them.
所以修行若能夠修到超越物質，不受物質把我們所拘束，當然，這就稱為解脫的果位。不過這只是在小乘所修得的一個四空定。
So if we can cultivate a mindset that transcends and is unconstrained by
material things, we receive the fruit of liberation. But in the Hinayana
practice, there exists the Fourfold Emptiness Samadhi.
四空定： 空無邊處定 識無邊處定 無所有處定 非想非非想處定
Samadhi of Infinite Space, Samadhi of Infinite
Consciousness, Samadhi of Nothingness and Samadhi of Neither Thought nor
Non-thought.
什麼是「四空定」？就是「空無邊處定、識無邊處定、無所有處定、非想非非想處定。」
What are they? "Samadhi of Infinite Space, Samadhi of Infinite Consciousness,
Samadhi of Nothingness and Samadhi of Neither Thought nor Non-thought."
就是說——這就是我們已經那樣修行修得，心都已經進入那個禪的境界；而且已經進入了這個四空定，那就是禪境最高的境界。
This means we have practiced to a point where our minds are already in a
state of meditation and in the state of the Fourfold Emptiness Samadhi. This is
the highest stage of meditation.
這個空無邊處定，那就是修行人的這個「心」和這個「想」能夠出離。出離什麼呢？出離那個患難重重的色！
In Samadhi of Infinite Space, the mind and thoughts of the practitioner are
free. Free of what? Of the many levels of suffering caused by form.
我們平時凡夫，就是因為心常常都是在那個困惑裡中、在困境裡中。心會被困住了，是被什麼把我們困住了？把我們纏住了？就是因為呢有這個六根、六塵、六識，緣著外面的境界起很多的慾念，所以就要追求。一追求下去，就苦不堪言。
Because ordinary people's minds and bound by delusion, they remain trapped in
that state. Trapped by what? Bound by what? The Six Roots, Six Dusts and Six
Consciousnesses. When we encounter external conditions, many desires arise, so
we pursue them and then suffer.
所以這種的患難重重的那個「色」 （註：泛指色界一切的境界） ，就像似一座牢獄一樣，將我們困住在那個牢獄中。
So we are imprisoned in a jail created by the many levels of suffering due to
form.
那修行者希望能夠解脫，就是從這個把我們纏困住的物質當中解脫。若能這樣，我們的境界就達到了「空無邊處定」！這種牢獄——外面的這個色塵，好像似我們在入獄坐牢一樣。我們想要超脫它，那就要到達這種「空無邊處定」。
So practitioners hope for liberation, to transcend the material things that
entrap us. That is the Samadhi of Infinite Space. Our jail is made out of
external objects. If we are in jail, we want to escape, so we must attend the
state of Samadhi of Infinite Space.
那當然「識無邊處定」，又再超越一等。前面的「空無邊處定」是超越了「想」，再來就更進一階，進入到「識」的境界，就是連這個「識」也已經把它放空了。若是這樣，還有什麼東西，或者是什麼境界，能困得住我們？
Of course, Samadhi of Infinite Consciousness is a step higher. The first one
was "thought, next is a state of "consciousness". If we can empty our
consciousness, no things and no conditions can trap us.
當然「無所有處定」，又再高一級。再來就是「非想非非想處定」，那既然無想，也沒有無想，也沒有無想或者是有想；總而言之，這是一切全都放空掉了。這就是說修行的境界。
One course, the Samadhi of Nothingness is even more advanced. Last is Samadhi
of Neither Thought not nor Non-thought. Since there is no thought, and no
thought, there is neither thought nor non-Thought. In the end, we let go of
everything. That is spiritual practice.
但若只是一直在想要怎樣如何訓練？縱然到了我們的心全都無一物，無論是「思」、「想」或者是「識」等等…，我們不會受到這個境界所影響；那怕即使有辦法能到這樣，這是「三界極尊」，已經是很極尊的境界了，但這是不是永恆呢？也不是永恆啊！因為這種的福還是有盡時。
If we just keep training our minds to be empty of everything, whether it is
mind, thougth or consciousness, we will be unaffected by external conditions. If
We can reach that state, we are the Most Honored of the Three Realms. This is
the most honored state. But will this last forever? No, it is not eternal,
because blessings come to an end.
我們真的是要練成鋼或鐵，一定要經過洪爐去磨練。我們在修行是希望能夠超越三界，那要超越三界，我們就要進入人群去，在人群中能夠訓練到，無論在人群中什麼樣的困難的境界，我們都能有辦法經過而不動心那樣的程度，如此才能夠有辦法超越三界！
Like smelting iron or steel, we must temper ourselves in the forge. So if we
want to transcend the Three Realms, we must engage in spiritual practice and
work with other people. With others, we can train ourselves to face any
difficulty and remain unmoved. Only then can we transcend the Three Realms.
若也還是在三界裡中，那怕即使已經到了極尊的果位，他還是福有盡，還有墮落的時候。
If we remain in the Three Realms, even if we attain the highest spiritual
realizations. Our blessings will still come to an end; one day we will fall.
所以我們的心是很定，也若是一念無明起，一樣境界還是一樣有墮落的時候。那墮落到哪裡去？那就是，「牛領中蟲，況復其餘」。這是在經懺裡中，已經舉出了這篇故事。那這篇故事的意思就是說——
Even if our minds are in a state of Samadhi, when an ignorant thought arises,
it is the same, we will eventually fall. Fall to where? "Reborn as a maggot on a
cow, not to mention other things." This story is brought up in the Repentance
text.
過去就是佛陀在世時，他在外面在遊行，走在那個很開闊的田野中，在那個草地上就有一群牛。那在牛群中其中有一隻，這隻牛的那個脖子因為長期在拖犁、拖車，那樣摩擦、摩擦，摩擦到以致在那個脖子肩膀的這個部分那樣都爛了。
It takes place during the Buddha's lifetime. As the Buddha was walking
through an open field, there was a herd of cows on the grass. Among the herd, He
noticed a specific cow. Because the cow had hauled farm equipment and carts for
a long time, its neck was rubbed, so raw it was covered in sores.
走近一看，已經爛到都長蟲了，有很多的蟲。除了那個肉爛了，有還再生了很多蟲。而且站在一旁就能夠看到，在一整團蟲的裡面中，有一隻蟲長大得特別快，一直長大起來，那又肥有大。
As the Buddha walked closer, he saw many maggots. Besides the decaying flesh,
there were many maggots. Among the maggots, one grew especially quickly. It grew
big and fat.
這個之時，佛和阿難站在那邊那樣看，佛實在很不忍心。一來不忍這頭牛在這個脖子和肩膀爛成這樣，這實在很不忍心；再來看到這個群蟲，整團蟲裡中特別有這隻蟲，這樣一直一直膨脹，一直長大起來。
The Buddha and Ananda saw this and the Buddha's heart went out to them.
First, He felt sorry for the cow and the rawness of its neck and shoulder. It
was truly heartbreaking.
所以佛陀就問阿難：「阿難，你可知道這隻蟲的來由嗎？」阿難回答：「不知道，我不知道這隻蟲，到底有什麼樣的來由。」
Then the Buddha looked at the maggots, especially the big fat one that kept
growing. So the Buddha asked Ananda, "Ananda, do you know the origin of this
maggot?" Ananda said, "I don't know. I have no idea where it came from."
佛陀就說：「
這隻蟲過去世時，他曾經種了造福的因，甚至行十善，所以後來他生在天堂，報得這個天人的身形，在那裡享受著天福。他的壽命長，富有、福大，一直在天堂享盡了天福。但是當他天福盡了，那個惡業的因緣未消，所以又再墮落，投生在這隻蟲身上。」
The Buddha said, "In this maggot's past lives, he had once planted seeds of
blessing and even practiced the Ten Good Deeds. Later he was born into heaven
and attained the form of a heavenly being. He enjoyed heavenly blessings,
longevity, wealth and great fortune. He thoroughly enjoyed heavenly blessings.
But once he depleted the blessings, evil karma and conditions led to his fall.
So he was reborn as this maggot."
那我們聽到這樣的故事，覺得：「既然世行十善，能夠生天堂、享天福，怎麼那麼快福盡了，一墮落就變成一隻蟲？」這也是我們常常在說的：「因緣果報！」
We hear this story and realize that even if we practice Ten Good Deeds and
are born into Heaven and enjoy great fortune, we may quickly exhaust our
blessings, fall and become a maggot. This is what we often speak of, the law of
karmic retribution.
你若是在人間，人間才有機會造福。但是在人間也是有很多的陷阱，也有機會去造惡。所以這個人間是善惡雜揉、五趣雜居的地方。因為這樣，所以這個地方，才叫做人間，才會叫做娑婆世界！
Only in the Human Realm can we create blessings, but in this realm there are
also many traps and opportunities to do evil. Good and evil, and the Five
Destinies, are intermixed in the Human Realm. This is the Saha World.
你要修成佛，也是要在人間修行，才能夠成佛！
If we want to attain Buddhahood, we must practice in the Human Realm.
我們剛才再說四空定，他也是想要成佛，但是他就是獨善其身。他雖然是修在這個欲界啊，已經所有的這個物質都超越了，已經到色界、無色界。在這個三界裡中，雖然他修到這種的極果。剛才也是說，福盡還是會墮落，這不是究竟。我們若要修到成佛的境界，一定要超越過三界。
We have discussed the Fourfold Emptiness Samadhi. One who practices this
wants to attain Buddhahood, but only practices for himself? Though he practices
in the Desire-Realm, he has transcended all material things to reach the Form
Realm and formless Realm. Though he has attained the ultimate fruit of the Three
Realms, as we have discussed, he will fall after he depletes the blessings. This
is not the ultimate. If we want to practice and attain Buddhahood, we must
transcend the Three Realms.
何況在這個人間只是修十善行，十善行那就是生在天堂。但是在人間裡中不知累積了幾生幾世，才能將把那個福分累積到生天的福；但是在這個累生累世裡中，我們也不知道造了多少的惡？所以很多的這個惡不斷地累積。那福與惡，稍微平衡看看，若是福業比較強時，那這樣他就得到生天的果報。
In the Human Realm, if we only practice the Ten Good Deeds, we can be born
into Heaven. But we have to accumulate blessings over countless lifetimes to
attain that. In those countless lifetimes, who knows how much evil we will have
committed and accumulated. When blessings are weighed against evil, if blessed
karma is stronger, we are born in Heaven.
但是不是說「造福就能抵銷那個惡的果報？」不是！那這個福業比惡業較多，所以他就先受天福的報；但是
生天就無機會能夠再造福了，所以他在那裡就是一直享受，一直享受，享受到盡了，他就要墮落。墮落在哪裡呢？就是已經累積著的這些惡，他就是要去受報。
However, blessings alone cannot neutralize bad retribution. No. When the good
karma outweighs the bad, we receive blessings first. But in Heaven there is no
chance to create blessings, so if we are born there we just continue to enjoy
them until they are depleted, and then we will fall. Where will we go? We have
to bear the retribution of the evil we have accumulated.
所以這個天人福已盡，所以他就是惡業現前就要受報。所以因為福盡，惡業因緣墮作此蟲。
After this heavenly being depleted his blessings, he had to face the
retribution of bad karma. After his blessings were depleted bad karma caused him
to fall and become a maggot.
聽到佛對阿難說這段，這隻牛身上面這隻蟲的因果，我也覺得很害怕。
After listening to the Buddha explain how the law of cause and effect relates
to this maggot, we should feel frightened.
修行是借重人群來磨練
無所求的付出再付出
即使面對境界也不動心
仍保有清淨的心識
才是真功夫
我們雖然能得了人身，適聞佛法，到底我們時間有多長，可讓我們好好修行？好讓有多長讓我們的心，能真正的平靜，讓心能夠恆常在在平靜當中？要如何讓我們還能夠堪受人間，這種不堪忍人事物的磨練，讓我們能不會起心動念嗎？我們還有多少的時間，讓我們訓練？
Though we have human form and can listen to the Buddha's teaching, how long
do we really have to engage in spiritual practice? How long can we keep our
minds at peace? When we are calm, we can endure all the suffering of dealing
with people and matters in this world. Can our minds stay calm? How much time do
we have to train?
要從鐵把它煉成鋼，從鋼能夠煉成到變成很精緻的器材，這要經過了多少洪爐？我們若是離開火，沒有受過磨練去製造，我們哪能夠成為一個精品呢？
To smelt iron into steel and create finely crafted goods, the iron needs to
pass through fiery furnaces various times. Without the proper heart and
processes, how can we create quality work?
所以說起來，我們修行啊要常常提高警覺，我們在人群中啊，一定要好好藉重這個人群，來磨練我們自己。所以，並不是「與人群物質隔絕，那樣心不受這個物欲把我們誘引，那樣我們就是叫作得果了」！這樣還不是真的解脫、得道。
So, we must be very alert in our practice. When we are among others, we
should use the opportunity to train ourselves. Simply isolating ourselves from
people and material things to preempt temptation is not enough to attain
liberation.
那有很多人說：「我不貪、我知足。」這樣還不夠，應該又再去付出；付出還不夠，還要無所求；那無所求還不夠，我們甘願為苦難眾生去付出，要能夠那樣徹底無私的甘願。
Many say, "I am not greedy, I am content". That is not enough, we also have
to give. Giving is not enough, we must give unconditionally. Giving
unconditionally is not enough, we must willingly help suffering sentient beings.
若能夠如此，一步一步把握，在我們現在周圍的環境，來鍛鍊我們的心——那怕即使是面對著境界，我們也不動心；那怕即使有什麼樣的欲來把我們誘引，我們這片的心識還是很清淨！我們
不是隔離，那應該就是要深入而不受污染，這才是真功夫。所以我們應該要常常將心顧好！
If we have true willingness, we can gradually use our environment to train
our minds. Then we can remain unmoved no matter what we face. No matter what
desires tempt us our consciousness can remain pure. Instead being isolated, we
join the community, but remain under filed. That is true mastery.
況復其餘無福德者 而復懈怠不勤懺悔 此亦譬如抱石沉淵 求出應難
Spiritual practice requires working with others. One
learns to always give unconditionally. To remain unmoved and maintain a pure
consciousness in the face of external conditions is true mastery.
看，剛才所說過的，那怕即使天人也是要墮落；那怕即使是四空定也是有福盡之時；或者是我們領有四天下的轉輪聖王，他也是有盡期的時後。
So we must always take good care of our minds. You see, even heavenly beings
will fall and those with the Fourfold Samadhi will deplete blessings. Even a
Wheel-turning Sage King will reach the end of his life.
總而言之，學佛我們要時時用心！因為我們
——「況復其餘無福德者，而復懈怠，不勤懺悔，此亦譬如抱石沉淵，求出應難。」這是在經文中的一段。
In conclusion, we must be mindful in studying the Buddha's teachings, because
we are "without blessings and virtues" and "remain lazy and unrepentant, as if
holding a rock while sinking into an abyss. It will be difficult to get out."
This is a section from the Repentance text.
你看看，前面說過的那些都有盡無常，無法永遠。
何況說我們又還是在凡夫，還有無福、無德這個時後。我們若是不認真，只要懈怠心一起來，或者是有犯了錯還不肯懺悔，這不就像似在那個海中抱著大石，這樣一直沉下去！
See, earlier we said that everything has an end, is impermanent. Nothing
lasts forever. Moreover, for ordinary people without blessings and virtues, If
we are not earnest and are lazy or we refuse to repent after making mistakes, it
is like holding a boulder in the ocean. We will keep sinking.
所以我們一定要，
時時自我警惕，提高警覺！因緣果報，我們要時時警惕自己，要多用心。
So, we must always remain alert and be more vigilant of karmic retribution.
We must remind ourselves to always be mindful.
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