和尚法語中英對照

法雲雜誌第十一期

和尚法語

修行的事,說了一千、說了一萬,還是要靠自己努力!

Cultivation is a matter of dedicated self-effort, even though one has been taught one thousand or ten thousand times.

靜坐時內心也是有文字的,但與直看文字略有不同。不同就在靜坐時有奢摩他,使毘缽舍那的如理作意更有力量,能更深一層的悟入,那就和只是閱讀文字不同了!

There are also written characters in our mind during meditation. However, it is different from seeing these characters in an ordinary way. The difference is that during meditation there is Samatha (serenity), which empowers Vipassana (insight) to reflect the true meanings of the principles of Dharma teachings. An in-depth realization will then be achieved. This is completely different from an ordinary reading of written characters.

什麼是「執實」?就是看見醜陋,認為真實是醜陋的;看見美,也認為美是真實的,遇見一切見聞覺知的境界都認為是真實的。現在我們坐禪就要破這個煩惱,觀察它都是假的,沒有一件事是真實的,都是如夢中的境界。

What is "attachment to reality"? It is when you see something ugly, you think "ugly" is real; when you see something beautiful, you think "beautiful" is real. Whatever we encounter through seeing, hearing, feeling and knowing, we consider them to be real. The purpose of meditation is to break up this kind of affliction, to see through all of it as not real. Nothing is real. Everything is nothing but a dream.

不是到臨命終的時候一心不亂,不是到臨命終的時候心不顛倒;而是在平常的時候,我的心就不亂、不顛倒。平常用《瑜伽師地論》的法門、用《大智度論》的法門修四念處的時候,就是這樣要求自己!

It is not only at the last moment of our life that our mind should be undisturbed and non-deluded but should be this way also during the daily life. We should reinforce ourselves to have an undisturbed and a non-deluded mind while practicing the Four Foundations of Mindfulness according to the teachings of the Yogacaryabhumi Sastra and the Mahaprajnaparamita Sastra.

當我們在日常生活中,身體健康、四大調和、心情快樂的時候,有什麼事情出現,我們能夠很理智的觀察這件事,很理智的處理這件事,我們可以說:這是不顛倒。但是,當我們煩惱來了的時候,還有沒有理智?可能就沒有理智,就不講道理了──這就是顛倒!

In our daily life when we are in good health, the four elements are in harmony, and our mental state is very high, we can wisely observe and deal with anything that happens. We could say that we are not misguided. However, when afflictions occur, are we still able to deal with them wisely? We may become unwise and unreasonable. This is so-called having deluded views.

怎麼樣才能根本地解除罪報呢?就是要解除內心的煩惱。我們內心的煩惱,是造罪的根本原因,把這個原因解除了,我們不再造罪了,問題也就解決了。如果我們不解除內心的煩惱,罪是沒有完的。

How can we ultimately eliminate sin? Eliminating afflictions can do it. Afflictions are the ultimate cause of sin. By eliminating the causes, we won't commit any more sins, and thus the problems will be resolved. If we don't eliminate afflictions, sin will never be rooted out.

給人方便,就是給自己方便。別人給我不方便,我也不給別人方便,那是一般人的境界;別人給我不方便,我不介意!佛法,是上人法,超越一般人的境界。

Treating others with expedient means is treating oneself wisely. When others annoy me, and I do likewise, that is the act of ordinary beings; when I am annoyed by others, I must not be bothered. The Buddhaharma is a sublime Dharma and teaches us to transcend the realm of ordinary beings.

我們做種種利益他人的事情,就在我們心裡面栽培了一個因;我們做種種傷害他人的事情呢,也在我們心裡面栽培了一個力量的。都是栽培了什麼樣的力量,就出現什麼事情。這裡面和其他的宗教不一樣,有什麼不同呢?就是我們自己創造的。我們自己的思想、行為,你這樣栽培了,以後你就得這樣的果報,不是其他人給我們的果報,不是!所以這個地方有一點不同。

When we do things to benefit other beings, we have planted causes in our mind. Likewise, when we do something to harm other beings, we have also planted causes in our mind. You reap what you sow. This is different from the other religions. What is the difference? The main difference is that all causes are created by us. Based on our own thoughts and conducts we then receive the consequence, which is not given by other beings, definitely not. This is the primary difference between Buddhism and other religions.

這得了聖道的人,他自己知道自己得聖道的,他知道的。就像人得了財富了,他自己知道他有多少財富。我們常說:不分別,不分別,你不要分別。我們佛教徒常會用這句話。這個不分別是說:你不要有染污的分別。他的大智慧境界對於世間上一切事物,是非常的分明的、更清楚,比我們肉眼凡夫看得更清楚,不是糊糊塗塗的事情。

A well-cultivated being knows when he has achieved the Noble Path. It is analogous to a person who gains a fortune and knows how wealthy he is. We always say, "not to discriminate." The meaning of "not to discriminate" is that you should not have polluted discrimination. The being who has achieved the noble path has the great wisdom to distinguish things clearly. That being sees through things much clearer than ordinary beings that rely on mundane everyday sense perception.

我們記住:不用瞋心同人講話、不要用貪心同人講話。我們不能用慈悲心、不能用般若同人講話,最低限度,把這個貪、瞋的煩惱驅逐出去,用平靜的心情同人說話。

We have to remember not to activate the angry and greedy mind as a means of communication. If we cannot use compassion and prajna wisdom to talk to each other; at least we can use the ambience of a peaceful mind and abandon the angry and greedy mind.