20130712《靜思妙蓮華》了悟四諦勤修福德 Realize the Four Noble Truths, Diligently Cultivate Blessings and Virtues 修學一切因緣 其人本具福德 曾種善根福田 至今因緣成熟時 遂志求 解脫生死之勝法 All causes and conditions related to our practice depend on our own inherent blessings and virtues. By planting roots of goodness in the fields of blessings, when the causes and conditions ripen, we will fulfill our vow to seek liberation from Samsara through the supreme Dharma. 也就是要跟大家說，我們上面也說過了：「佛陀梵音深妙，令人樂聞，各於世界，講說正法。」 I also want to share with everyone [the passage] we have previously mentioned, “Their clear voices, profound and wondrous, fill those who hear with joy. Within Their own worlds, each proclaims the Right Dharma” 《法華經序品第一》 梵音深妙 令人樂聞 各於世界 講說正法 這就是說佛陀他在人間說法，他就是用他的音聲－－佛法必定要從講說中，聽聞中而所得－－要有講的人 要有聽的人；講的人和聽的人彼此之間，一定要有因、有緣。所以佛陀要講說正法，他必定要用種種因緣，隨眾生的根機來說法－－所以「佛陀以慈悲為因，以眾生之所樂欲為緣」。 This means when the Buddha expounds Dharma in this world, He uses His voice. The Buddha-Dharma must be obtained by listening to the teachings. There has to be someone who speaks and someone who listens, and they must have karmic causes and conditions between them. When the Buddha expounds the Right Dharma, He has to use various causes and conditions to teach according to sentient beings’ capabilities. The Buddha’s compassion is the cause; sentient beings’ needs are the conditions 所以我們開始要學佛，我們要注重因、緣。 So, when we start to learn the Buddha’s Way, we need to pay attention to causes and conditions. 因－－我們要先學大慈悲，我們才能夠發揮了智慧，隨眾生緣；所以智慧才能夠觀機逗教。 To have the cause, we must first learn to have great compassion. Then we can exercise our wisdom and respond to the conditions of sentient beings. So, only with wisdom can we teach according to capabilities. 我們若是對機的人－－其人本具福德－－，有了福德的因緣，遇到法馬上就開悟；這也是有修福的人。不過修福德，就要累積很長久的時間，不是 只有一生一世，也不是短時間，這樣就能夠具足福德，福德必定要累積，修福就是要不斷付出！布施、修福，這是修智慧；智慧就是「德」，叫做福德。 A person with suitable capabilities has inherent blessings and virtues. With the karmic causes of blessings and virtues, they awaken immediately upon finding the Dharma. That is a person who has cultivated blessings. However, cultivating and accumulating blessings and virtues take long periods of time. It is not the work of only one lifetime. We cannot cultivate enough blessings and virtues in just a short period of time; we cultivate blessings by giving continuously. By practicing to give and creating blessings, we cultivating wisdom, and wisdom is virtue, hence “blessings and virtues” 我們在付出，到底我們的心還有其他的雜念嗎？雜念就是－－「付出就想要求功德」，或者是「付出就是一直想要得到人家的讚歎」…，這都是在造福中又帶雜念，這樣有福就無德了。因為雜念在裡面，慧與定就沒有了。所以我們在付出心無雜念，這樣付出的同時就有德，這叫做「福 德」。 When we give, are there still discursive and scattered thoughts in our minds? When we give, if we seek to obtain merits, or hope to obtain other people’s approval, these are discursive thoughts, which we bring to the cultivation of blessings. If we do so, we gain blessings without virtue. Because we have these discursive thoughts, we lack wisdom and Samadhi. So when we give without discursive thoughts, we gain virtues at the same time. Thus, we gain blessings and virtues. 我們必定要植慧根的福田，要不斷耕種。不只是曾經「這樣做」，這個福田是要不斷耕作；不只是造福，還要慧根－－智慧的根要深，所以這叫做 「慧根福田」。 We must keep planting roots of wisdom in our field of blessings and constantly cultivate them. This cannot only be done once. This filed must be cultivated constantly. Besides creating blessings, we should deepen the roots of wisdom. This is the wisdom-root in the field of blessings. 所以常常跟大家說「付出無所求。不只是付出無所求，同時要抱著感恩。」 I often remind everyone to give unconditionally. Not only that, we also need to feel gratitude. 感恩心，這就是慧根；「付出無所求」這叫做慧根的福田；叫做福慧雙修。若能這樣，時時時時，長久的時間，這樣直到因緣成熟。 This is the wisdom-root. To give without asking anything in return grows the wisdom-root in the field of blessings. This is cultivating blessings and wisdom. We need to do this constantly for a very long period of time, until causes and conditions ripen. 記得因就是慈悲；緣是所好樂。我們要有慈悲，我們要有好樂不斷地付出，要培養這個習慣。不是說，好樂就是一直想要求而已，好樂就是要付出。 Remember that the cause is compassion and the conditions are sentient beings’ needs and interest. We should be compassionate and interested in continuously giving. We must nurture this habit. Interests and needs are not only about wanting or pursing things. We can also be interested in giving. 所以眾生要有這個福德的因緣，佛陀有這個慈悲的心。不斷來回人間，在娑婆世界。這就是佛陀他心懷這個悲－－慈悲的心。 So, we must have the causes and conditions of blessings and virtues. The Buddha, in His compassion, keeps returning to this Saha World. He possesses loving-kindness and compassion in His heart. 所以這就是佛陀他的本懷，所以暢演本懷，佛陀他的心就是不捨眾生，希望眾生人人得離苦，希望眾生能夠回歸本源的佛性。這就是佛陀他內心所隱藏著這個妙法，要來向眾生、向人人來宣說。 This was His original intent, which He is now freely carrying out. He cannot bear to let sentient beings suffer. He hopes all beings can be freed of suffering and can return to their intrinsic Buddha-nature. This is the wondrous Dharma in the Buddha’s mind, which He wanted to teach to all sentient beings. 我們人人必定要先具有好樂佛法；好樂佛法，心要先清淨才能接受大法。所以佛因、眾生緣必定要具足。 Every one of us must first have an interest and take joy in the Buddha-Dharma. In order to do so, our minds must be purified; only then can we accept the great Dharma. So, the cause of the Buddha and the conditions of sentient beings must be present. 所以佛陀講說，他用種種因緣來譬喻，無非就是要將佛法照明出去。所以我們眾生人人既然要學佛，我們要趕快「志求解脫生死的勝法」！我們學佛不是要求天福，也不是要求人間福，才來做布施、才來付出。不是！ Thus, the Buddha said He used various causes and conditions as analogies, all to clearly illuminate the Buddha-Dharma. Since we sentient beings want to learn the Buddha’s Way, we need to quickly vow to seek the supreme Dharma of liberation from Samsara. As Buddhist practitioners, we seek neither heavenly blessings nor worldly blessings. When we give and dedicate ourselves. Not at all. 我們真正要學的佛，就是我們的心性回歸本源，這一點請大家真的要用心。不是只是聽經、了解了，「諸惡莫作，眾善奉行」－－在諸惡莫作中，心要不起煩惱，這才是真正清淨，去掉無明，諸惡莫作，我們要練到這樣的程度；眾善奉行就是在行善的時候，真的要心無所求，這樣才能夠很清淨，這才是叫做真實法。 From the Buddha’s teachings, we are really learning to return to our intrinsic nature. Please truly be mindful of this. When we listen to the teachings, we understand to “do nothing that is evil, do all that is good” While “doing nothing that is evil, we must not give rise to afflictions. Only then are we truly pure and can eliminate ignorance and refrain from evil deeds. This is stage we need to reach. When we “do all that is good, we truly must have no expectations. Only then can we be very pure. Only this can be called the True Dharma. 過去佛陀講阿含，說方便法， 也是一樣勸人為善，勸人莫作惡。這也是佛陀的教法：「你們若作惡會受因果的報應…」大家聽了會怕，不敢做。但是現在就要跟大家說：「諸惡莫作，不起煩 惱。」這就又不同了－－眾善奉行，無所求，才能斷生死，才能真正證到佛的境界。 In the past, the Buddha taught the Agama Sutra, Skillful means are still used to encourage people to do good and avoid evil. The Buddha also taught, “When you do evil you will receive retributions”, everyone became afraid and dared not do it. But now He says, “Do no evil, and do not give rise to afflictions,” which is different. Only by doing good deeds without expectations can we end the cycle of life and death and truly realize the state of the Buddha. 雖然不斷於人間來回，卻是心境處於靜寂清澄；不管人世間有什麼樣的惡濁，來到人間泰然安穩，就是守志奉道。這個道心，絕對不受世間惡濁所污染，這樣才能來去自如、 斷生死。這是諸佛菩薩，他們的心靈境界。 Then, although we come and go in this world, our minds can remain pure and tranquil. No matter how defiled or turbid the world is, we can come to the world and remain calm, upholding our mission and following the path. Our will to practice will not be tainted by worldly corruption and turbidity. Then, we can come and go freely and end the cycle of life and death. This is the spiritual state of all Buddhas and Bodhisattvas. 聽經真的是要很用心去聽，要不然《法華經》所說的和其他過去，哪有什麼樣的差別呢！差別就在這裡－－有污染，有所求；和無污染， 無所求－－，這樣不同。 We must be mindful when listening to the sutras. Otherwise, how is the Lotus Sutra different from other sutras in the past? The differences are being defiled and having expectations compared to being undefiled and having no expectations. These are very different. 有污染當然因緣果報，將來為善得天福，受天人福 這就是有所求，這也是因緣果報。無所求，是不受人間惡濁所污染，所以很清淨 。這就是佛的境界，大家要很用心。 When we are defiled, we interpret the law of karma as doing good to obtain heavenly blessings. This is an expectation and still [creates] karmic retribution. Having no expectations, we remain undefiled by the world’s turbidities. Thus, we can reach the pure state of the Buddha. Everyone must be very mindful. 《法華經序品第一》 若人遭苦 厭老病死 為說涅槃 盡諸苦際 再來說：若人遭苦，厭老病死，為說涅槃，盡諸苦際。 Next, “For people who have encountered suffering, and detest aging, illness and death, [all Buddhas] speak to them of Nirvana, the end of all suffering” 這段文也就是要說，佛為聲聞說四諦法。 This passage says that the Buddha expounded the Four Noble Truths for Hearers. 回歸在佛陀開始說法的起頭，也是一樣應眾生的緣。大家了解了－－阿若憍陳如等五比丘，這五個人隨著佛陀修行，他們有所求，不知道那個苦因的根源在哪裡？他們無法斷除苦。所以佛陀成佛之後，第一個考慮想度的，就是這五個人。所以開始初轉法輪，就是要跟大家說「苦」，「苦」的道理。這也是真實法。 Since the Buddha first began teaching, he was already adapting to all beings’ conditions. Everyone knows that five bhiksus, including Ajnata Kaundinya, followed the Buddha into spiritual practice. They did so conditionally and did not know the cause of suffering. Therefore, they could not end their suffering. So after the Buddha attained enlightenment, He wanted to transform these five people first. Thus, the first turning of the Dharma-wheel was to talk about the principles of suffering. This was the True Dharma. 但是「苦、集、滅、道」開始在解說的時候，果然五個人根機就不整齊，開頭第一個能夠開悟的就是阿若憍陳如。 了解佛陀所說人間苦難的道理－－苦難是來自於集種種的因緣，從起心動念開始，身體行為動作，人與人之間互相因緣結合，造了種種的業， 所以這個業不斷累積，所以就這個因緣果報。 However, when He began to teach about suffering its cause, its cessation, and the path thereto, these five people had very different capabilities. The first to awaken was Ajnata Kaundinya. He understood the Buddha’s teachings on the truth of world sufferings that it is caused by the accumulation of causes and conditions. With every thought, every word, every action, every convergence of causes and conditions in our relationships, all kinds of karma is created. This karma keeps accumulating. This is the karmic law of cause and effect. 知道了有這個因緣果報之後要怎麼辦？那就是要求滅苦的道理。要怎麼樣能夠滅苦呢？要怎麼樣能夠將人與人之間，這種的恩、怨、仇、恨，怎麼樣去解除掉呢？就要修行於道(八正道)。 Since we understand this law, what should we do? We must seek the principle of ending suffering. How can we end suffering? How can we end the resentments, enmities and afflictive emotions in people’s relationships? We must follow the Eightfold Right Path. 這條路應該怎麼走？走了這條路，可以到達安全通達的境界；智慧可以開啟、可以了解。 How do we walk on this path? By walking on this path, we can reach a state of safety and understanding. We can unlock our wisdom and comprehension. 但是在這條道路上走，要安安全全平坦到達，那就是菩提道，就是覺悟的道路。所以這覺悟的道路，才能夠一方面往前精進，一方面了解之後，不再結惡緣。過去的惡緣怎樣來承受，受了之後才能滅；向前精進，不再結惡緣，這樣將這個苦、集、滅、道，能夠了解。 We need to walk on this path and reach the end safely and smoothly. This is the Bodhi-path, the path of enlightenment. By taking this path of enlightenment, we can progress diligently. Once we gain this understanding we will not form more negative affinities. How do we bear our past negative affinities? We need to face [retributions] to eliminate them, then move ahead without creating bad affinities. This way, we can understand the Four Noble Truths. 阿若憍陳如了解，其他人呢？一知半解沒有很透徹，沒有很清楚。 Ajnata Kaundinya understood, but what about the others? They only had a partial understanding; they were still unclear. 佛陀二轉，另外還有人不了解，再一次。所以佛陀為五個人，四諦法要講三次，這叫做三轉四諦法輪。 After the second turning [of the Dharma-wheel] there were still people who did not understand, hence, a third turning. For these five people, the Buddha expounded the Four Noble Truths three times. This was the Three Turnings of the Dharma-wheel. 五個人讓佛陀講三次，可見眾生樂欲的緣－－就是說他的心境所要追求的，就已經很不整齊。何況說天下間這麼多的眾生，佛陀在說阿含，就 要用種種來譬喻，這種的方便法。 He had to explain three times for five people. Therefore, we can see that the conditions sentient beings are interested in, which is what they are seeking in their hearts, all varied greatly. Moreover, there are so many beings in the world. The Buddha expounded the Agama Sutra with the skillful means of various analogies. 我們若能夠體會到，三轉四諦法輪，為五個人說，說三次；你們想，佛陀要為這麼多人說話，當然他就要用種種世間的形象來譬喻。 If we realize that He had to turn the Dharma-wheel of the Four Noble Truths three times for five people, we can imagine the number of times needed for the vast number of people He wanted to teach. Surely, He had to use various worldly phenomena as analogies. 就像佛陀在說－－有一個女人，孩子還小，病了求醫無門；死了之後她抱著她的孩子來求佛：「我到底要怎樣讓我的孩子復活？」佛陀就說：「妳趕快去找，沒有死 過人的人家，去向他乞討芥菜籽。」 For instance, the Buddha talked about a woman and her sick young child. After he could not get medical help and died, she brought the child to the Buddha and begged, “What can I do to bring my child back to life?” The Buddha answered, “Quickly go look for a household where no one has died and ask them for mustard seeds” 芥菜籽在印度是很普遍，所以這位母親覺得，要找芥菜籽很容易。她一天的時間，家家戶戶去乞討，家家戶戶都有芥菜籽，再問他們：「你家裡曾 經死過人嗎？」「我們的祖先、我們的父母、祖父、曾祖父，他們已經不在了，怎麼會沒有！」「那不行。」 Mustard seeds were very common in India, so this mother thought that they would be easy to find. For a whole day, she went door to door to beg. Every household had mustard seeds. She then asked, “Has anyone in your family ever died?” “Our ancestors, our parents and grandparents have passed away. How could we not have anyone die?” ”That is impossible” 所以一整天的時間，家家戶戶還是乞討不到芥菜籽。回到佛陀的面前，非常的累了，對佛陀說：「家家戶戶都有芥菜籽，但是家家戶戶，他們家都 有死過人。」 So after a full day, she still had not obtained mustard seeds from any household. When she went back to the Buddha, she was extremely tired. She said, “Every household has mustard seeds but all have had family members die. 佛陀就問：「他們家家戶戶死過人，年齡都多大？」「聽說不只是他們的長輩，就是年老者的晚輩也沒了。」 The Buddha then asked, “How old were the ones who died?” “I found that elders were not the only ones who passed away; younger family members did as well” 佛陀就說 對啊，人生，死不分年齡。人生自然的法則，生死沒有辦法，這是很自然的事情，這是一個人生，所以叫做苦。」這個女人覺悟了。 The Buddha said, “That is correct. Death does not discriminate based on age. It is a law of nature. We do not have control over life and death. It happens naturally. This is life, which is suffering.” This woman became awakened. 這個故事，讓這個女人的心靈得救了。將這個故事，以後還有哪裡，某人又有苦難時，佛陀能夠將甲的故事向乙來說，這也是叫做法。 Her mind and spirit were liberated. In the future, when someone else suffered, the Buddha related other stories. This is also the Dharma. 種種因緣， 要用種種譬喻；這就是眾生根機不同，佛陀的對機也是不同。這都是佛陀慈悲，對眾生的根機。 In various conditions, different analogies are used according to sentient beings’ capabilities. So, the Buddha taught accordingly. Our of His compassion, He taught according to sentient beings’ capabilities. 《法華經序品第一》 若人遭苦 厭老病死 為說涅槃 盡諸苦際 所以：若人遭苦，厭老病死，為說涅槃，盡諸苦際。 So, “for people who have encountered suffering, and detest aging, illness and death, [all Buddhas] speak to them of Nirvana, the end of all suffering” 這必定要用四諦法，來將他們開導之後，知道人生是苦；知道苦之後能厭苦，要懂得厭苦。 So, the teachings of the Four Noble Truths must be used to guide them so they can understand that life is suffering. After knowing this, we must detest suffering. 常常聽：「人生怎麼會這樣？」看到這麼多人在世間，真的是，一個家庭受盡了愛別離苦，生、老、病、死苦，再怎麼樣的人生，都離不開這八苦。有緣、 有眷屬就有苦，其他的就都不必說了。只要有緣、有眷屬，就都有苦了。 People often ask, “Why is life like this?” In this world, we see so many people suffer from parting with their love ones, as well as birth, aging, illness and death. No matter how someone lives, they cannot escape the Eight sufferings. With relationships and relatives come suffering, not to mention the other [types of suffering]. With just relationships and relatives, there is already much suffering. 我們要如何斷除這個苦呢？能夠不生貪、瞋、癡這些煩惱，我們若都不產生出來，這樣就能夠到涅槃的境界。所以佛陀就說，要脫離了這種的環境，你才能夠心清淨。我們修行的目標就是要這樣，能夠到達不生不滅。 How do we end suffering? If we can stop giving rise to afflictions of greed, anger and ignorance, we can reach the state of Nirvana. So, the Buddha says that only by transcending our environment can our minds be pure. This is the goal of our spiritual practice, to reach a state beyond creation and destruction. 「不生不滅」剛才說過－－佛陀來人間來來回回，在他的佛性就是不生不滅。雖然現相在人間，同樣在這個五濁的惡世，但是在他的內心還是靜寂清澄，不 受這個惡濁的世間所影響、不受染著。他的目標，就是為了要救濟苦難的眾生。 We just spoke of this earlier. The Buddha came and went in this world, but His Buddha-nature cannot be created or destroyed. Though he manifests in this world, in this evil world of Five Turbidities, His mind still remains pure and tranquil. It is not affected nor defiled by the world’s turbidities. His goal is to bring relief to suffering sentient beings. 但是大家要記住過去所說的，要怎麼樣誘引眾生所樂欲？「你做好事會生天堂，生人間享福等等」到現在就是－－「你應該要去行菩薩道，無所著，清 淨心行菩薩道。」不同的地方是在這裡。 But everyone should remember the ways to guide sentient beings’ needs. [Before He said,] “if you do good, you will be reborn in heaven or in wealth and luxury in the human realm” Now He talks about walking the Bodhisattva-path without any attachments and with a pure heart. This is where the difference lies. 所以請大家用心體會，這個法裡面的精粹，所以請人人要多用心。 Everyone, please mindfully contemplate the essence of this Dharma. So everyone, please always be mindful. youtube/watch?v=UuEg552JWUk
Posted on: Thu, 18 Jul 2013 11:40:09 +0000
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