佛說四十二章經(The Sutra in Forty-Two Sections said by Buddha)
1. 佛 法 基 本 教 材
The basic materials of Buddha teachings
佛 說 四 十 二 章 經
The Sutra In Forty-Two Sections
Said By Buddha
編 輯 者:江 禪 楷(江 永 長)
Editor:CHIANG CHAN-KAI
(CHIANG YUNG-CHANG)
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佛說四十二章經
The Sutra in Forty-Two Sections said by Buddha
目錄(contents)
序言(Preface).............................................................................................................5
導言 Guidance.................................................................................................................6
第一章:出家證果 Leaving Home and Becoming a body of Arhat.......................7
第二章:欲絕求 Eliminating Desire and Ending Seeking.....................................10
第三章:割愛去貪 Severing Love and Renouncing Greed...................................12
第四章:善惡並明 Clarifying Good and Evil.......................................................13
第五章:轉重令輕 Reducing the Severity of Offenses.........................................15
第六章:忍惡無瞋 Tolerating Evil-doers and Avoiding Hatred............................16
第七章:惡還本身 Evil Returns to the Doer.........................................................17
第八章:塵唾自汙 Abusing Others Defiles Oneself.............................................19
第九章:返本會道 By Returning to the Source, and You can Find the Way........20
第十章:喜施獲福 Joyful Charity Brings Blessings.............................................20
第十一章:施飯轉勝 The Increase in Merit Gained by Bestowing Food..................22
第十二章:舉難勸修 A List of Difficulties and an Exhortation to
Cultivate............................................................................24
第十三章:問道宿命 Questions about the Way and Past Lives...........................27
第十四章:請問善大 Asking about Goodness and Greatness..............................28
第十五章:請問力明 Asking about Strength and Brilliance................................29
第十六章:捨愛得道 Casting Aside Love and Attaining the Way.......................31
第十七章:明來暗謝 While Light Arrives, Darkness Departs.............................32
第十八章:念等本空 Thoughts and So Forth Are Basically Empty.....................33
第十九章:假真並觀 Contemplating Both the False and the True......................35
第二十章:推我本空 Realize that the Ego Is Truly Empty..................................36
第二十一章:名聲喪本 Fame Destroys Life Roots............................................36
第二十二章:財色招苦 Wealth and Sex Cause Suffering...................................38
第二十三章:妻子甚獄 A Family Is Worse than a Prison...................................38
第二十四章:色欲障道 Sexual Desire Obstructs the Way.................................40
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第二十五章:欲火燒身 The Fire of Desire Burns.............................................41
第二十六章:天魔嬈佛 Demons from the Heavens Try to Tempt Buddha.......41
第二十七章:無著得道 One Attains the Way after Letting Go of
Attachments..................................................................42
第二十八章:意馬莫縱 Don’t Indulge the Wild Mind.......................................44
第二十九章:正觀敵色 Proper Meditation Counteracts Sexual Desire.............45
第三十章:欲火遠離 Stay Far Away from the Fire of Desire.............................46
第三十一章:心寂欲除 When the Mind Is Still, Desire Is Dispelled................47
第三十二章:我空怖滅 Emptying out the ego Quells Fear...............................49
第三十三章:智明破魔 Wisdom and Clarity Defeat the Demons.....................50
第三十四章:處中得道 By Staying in the Middle, One Attains the Way..........51
第三十五章:垢淨明存 When One Is Purified of Defilements,
the Brilliance Remains.................................................55
第三十六章:展轉獲勝 The Sequence that Leads to Success............................55
第三十七章:念戒近道 Staying mindful of moral precepts
Brings Us Close to the Way.........................................57
第三十八章:生即有滅 Birth Leads to Death....................................................58
第三十九章:教誨無差 The Instructions of Buddha Are Not Biased.................59
第四十章:行道在心 The Way Is Practiced in the Mind....................................60
第四十一章:直心出欲 A Straight Mind Can Get Rid of Desire.......................61
第四十二章:達世知幻 Understanding that the World Is Illusory.....................62
跋跋跋跋.....................................................................................................................................66
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佛說四十二章經佛說四十二章經佛說四十二章經佛說四十二章經
The Sutra in Forty-Two Sections said by Buddha
導言導言導言導言
Guidance
世尊世尊世尊世尊成道已成道已成道已成道已,,,,作是思惟作是思惟作是思惟作是思惟::::離欲寂靜離欲寂靜離欲寂靜離欲寂靜,,,,是最為勝是最為勝是最為勝是最為勝。。。。住住住住
大禪定大禪定大禪定大禪定,,,,降諸魔道降諸魔道降諸魔道降諸魔道。。。。
【【【【英譯英譯英譯英譯】:】:】:】:When the World Honored One had attained the Way, he
thought as this, “It is the most excellent way to leave desire
behind and to gain calmness. He abided in deep meditation and
conquered many demons and externalists.
【【【【註註註註】:】:】:】:
World Honored One:世尊 attain:達到;實現;成就 calmness:寧靜;寂靜 abide:
滯留;住留 meditation:冥想;沉思;禪定 conquer:征服 demon:惡魔 externalist:
現象論者;形式主義者;外道
【【【【解解解解】:】:】:】:教主釋迦牟尼佛在菩提樹下成等正覺後,他就作如是思
惟考慮:修行用功的第一個要件,就是要離開世間世俗之欲
望、情欲、食欲、淫欲等等七情六欲,或說是五欲之財、色、
名、食、睡;色、聲、香、味、觸等等;找個清淨幽雅的地方,
靜下心來坐修習禪定,有定才能生起觀照智慧,只有修習止觀
雙運,定慧均等,這種法門才是最為殊勝,學佛法才算有所得。
世尊成佛時,所修得的禪定是最大、最高超的一種定境,降伏
所有的魔道,許多的魔王和外道之障礙都一一給予克服。
於於於於鹿野苑鹿野苑鹿野苑鹿野苑中中中中,,,,轉四諦法輪轉四諦法輪轉四諦法輪轉四諦法輪,,,,度度度度憍陳如憍陳如憍陳如憍陳如等五人而證道等五人而證道等五人而證道等五人而證道
果果果果。。。。
【【【【英譯英譯英譯英譯】:】:】:】:In the Deer Park he turned the Dharma-wheel of the
Four Noble Truths and took across Ajnata-kaundinya and the
other four disciples, who all had proved and got the fruition of the
Way.
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【【【【註註註註】:】:】:】:
Dharma-wheel: 法 輪 Four Noble Truths: 四 聖 諦 take across: 渡 ; 度
Ajnata-kaundinya:憍陳如 disciple:弟子;門徒 fruition:結果;成果
【【【【解解解解】:】:】:】:他到鹿野苑去度五比丘,轉動法輪,向五比丘傳法、宣
說四種真理,就是那苦、集、滅、道。度化憍陳如(火器、初
解、勝解)、阿濕婆(阿說示、馬勝比丘)、跋提(小賢)、拘
利(摩訶男、大名)、十力迦葉(起氣)等五人,三次轉動四
諦法輪,他們先後各自證道,得阿羅漢果。
復有比丘所說諸疑復有比丘所說諸疑復有比丘所說諸疑復有比丘所說諸疑,,,,求佛進止求佛進止求佛進止求佛進止。。。。世尊世尊世尊世尊教敕教敕教敕教敕,,,,一一開一一開一一開一一開
悟悟悟悟。。。。合掌敬諾合掌敬諾合掌敬諾合掌敬諾,,,,而順尊敕而順尊敕而順尊敕而順尊敕。。。。
【【【【 英 譯英 譯英 譯英 譯 】:】:】:】: Moreover there were other bodies of Bhikshu
expressing their doubts and asked Buddha how to solve them. The
World Honored One taught and advised them, until one by one all
of them awakened and gained enlightenment. After that, each of
them put his two palms together respectfully, and gave his
promise to follow the Buddha's instructions.
【【【【註註註註】:】:】:】:
express:表達;表示 solve:解決 awaken:醒悟 enlightenment:開悟 instruction:
教訓;指示;教導
【【【【解解解解】:】:】:】:除了這最初五位隨佛出家修行的比丘外,還有其他一千
二百五十人。這其中有弟子修行,遭遇到疑難的問題,請教於
佛陀,什麼是正道、善法,什麼該當進取努力去做,什麼是邪
惡的事,該當捨棄,佛都為他們一一開示、解答;世尊所教誨
的,所有的比丘聽完了後個個都開悟。大家都恭敬地雙手合掌
允諾,依著佛陀的教導,遵守奉行而做。
第一章第一章第一章第一章::::出家證果出家證果出家證果出家證果
Section 1:Leaving Home and becoming a body of Arhat
佛言佛言佛言佛言::::辭親出家辭親出家辭親出家辭親出家,,,,識心達本識心達本識心達本識心達本,,,,解無為法解無為法解無為法解無為法,,,,名曰沙門名曰沙門名曰沙門名曰沙門。。。。
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常行二百五十戒常行二百五十戒常行二百五十戒常行二百五十戒,,,,進止清淨進止清淨進止清淨進止清淨,,,,為四真道行為四真道行為四真道行為四真道行,,,,成阿羅漢成阿羅漢成阿羅漢成阿羅漢。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Those people who have took their leaves
of their families and gone forth from the householder life,
knowing their minds and getting through its origin. They
understand the unconditioned Dharma. These persons are called
bodies of Shramana. They constantly observe the 250 precepts,
and they value purity in all that they have to do. By practicing the
Four True Paths, they can become bodies of Arhat."
【【【【註註註註】:】:】:】:
take leave of:辭別;告別 go forth:外出 householder:家屬;家眷 unconditioned:
絕對的;無條件的 Shramana:沙門 observe:遵守;奉行 precept:告誡;戒律;
戒條 value:尊重;重視 purity:純潔;潔淨 Arhat:阿羅漢
【【【【解解解解】:】:】:】:釋迦牟尼佛對我們說:「一個出家人,立定志向要出家
修行,向父母親或親戚朋友辭別,對我們的心向本性應該有所
認識,還要通達、瞭解自己的本心源頭,對自己本來的面目真
如佛性,要有所認識瞭解,把那無所作為,如如不動,法爾如
是,本來就是這樣、永遠不會改變的無為法,也就是我們的真
如佛性找出來,能夠做到這樣,才算是一個真正到地的出家
人,才算是所謂的沙門。男眾的出家眾,要遵守奉行修持二百
五十條戒律,女眾則要修三百四十八戒,沙彌恪守十戒,在家
眾守五戒、八關齋戒。在日常生活當中的行、住、坐、臥,語
默動靜,都要合乎威儀、合乎戒律,能夠這樣做到,才可保持
身心清淨;為了證得四聖諦:苦、集、滅、道,這可是作為出
家人所修持的一種行門。假使能觀察苦、集、滅、道,修持到
家,便可證到四果阿羅漢。
阿羅漢者阿羅漢者阿羅漢者阿羅漢者,,,,能飛行變化能飛行變化能飛行變化能飛行變化,,,,曠劫壽命曠劫壽命曠劫壽命曠劫壽命,,,,住動天地住動天地住動天地住動天地。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Then what is so called Arhat?That is to say he can
freely fly to any place where he wants to go and transforms
himself into many different forms. He has a life span of vast
eternity, and wherever he lives he can shake both the heaven and
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the earth."
【【【【註註註註】:】:】:】:
transform:變化;改變 span:全長;盡頭 vast:浩大的;鉅大的 eternity:永恆
【【【【解解解解】:】:】:】:成了定慧具解脫的阿羅漢,就可證得六種神通:天眼
通、天耳通、神足通、他心通、宿命通、漏盡通。能隨心所欲
到處飛行無阻、飛天遁地,作多種變化;定力功夫,可生死自
由,可以常住世間,壽命要活多長多短,隨心所欲,可活無量
劫長遠的時間。他修持的功德,能夠在他所住的地方,憾動所
有的天地神祇。
次為次為次為次為阿那含阿那含阿那含阿那含。。。。阿那含阿那含阿那含阿那含者者者者,,,,壽終靈神上十九天壽終靈神上十九天壽終靈神上十九天壽終靈神上十九天。。。。證證證證阿阿阿阿
羅漢羅漢羅漢羅漢。。。。次為次為次為次為斯陀含斯陀含斯陀含斯陀含。。。。斯陀含斯陀含斯陀含斯陀含者者者者,,,,一上一還一上一還一上一還一上一還,,,,即即即即得得得得阿羅漢阿羅漢阿羅漢阿羅漢。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Inferior to Arhat, that is called Anagamin. At the end of
his life, a body of Anagamin his vital spirit will rise above the
nineteenth heaven, and where he will become and prove a body of
Arhat.
Inferior to the Anagamin, that is called Sakridagamin. He
ascends up once to the heaven, and once again returns to the earth
to continue cultivating, and thereafter he becomes and gets the
fruit of the body of Arhat.
【【【【註註註註】:】:】:】:
inferior:次等的;下級的 Anagamin:阿那含 vital:生命的 Sakridagamin:斯陀含
ascend:上升;上生
【【【【解解解解】:】:】:】:其次是可證到三果的阿那含;阿那含叫做不來、不還,
就是修證到三果,不會再到欲界人間來受生死;當他的壽命終
了的時候,他的神識:阿賴耶識,上昇到十九天:即五不還天
之無煩天、無熱天、善見天、善現天、色究竟天,去繼續修行
禪定,不會再到人間受生死之輪廻,在天上證得阿羅漢果位。
再其次是證到二果的斯陀含,斯陀含稱為一來,在他死後,一
次上昇天上,一次生到人間再修行,即證得阿羅漢。
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次為次為次為次為須陀洹須陀洹須陀洹須陀洹。。。。須陀洹須陀洹須陀洹須陀洹者者者者,,,,七死七生七死七生七死七生七死七生,,,,便證便證便證便證阿羅漢阿羅漢阿羅漢阿羅漢。。。。
愛欲斷者愛欲斷者愛欲斷者愛欲斷者,,,,如四肢斷如四肢斷如四肢斷如四肢斷,,,,不復用之不復用之不復用之不復用之。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Inferior to the Sakridagamin, that is called Srotaapanna.
It is Srotaapanna that he has seven deaths and seven births
remaining, and then he becomes and proves a body of Arhat.
Being severed love and desire, as if he were severed his four
limbs by others; he never uses them again."
【【【【註註註註】:】:】:】:
Srotaapanna:須陀洹 remain:剩餘 sever:斷絕;切斷;割斷
【【【【解解解解】:】:】:】:再來就是證得初果的須陀洹,是為預流或稱入流,他已
經是超越人天的聖人,不會再墮入三惡道中去;須陀洹還要經
過七番昇天上修行,七番再生到人間修行,才能證得阿羅漢果
位。
以上四種果位要斷「見惑」和「思惑」,就是對事、理兩
方面的煩惱,把它們給斷除了,一步一步慢慢地修持,才能證
得。我們修行的目的,就是要修行證果,但最主要的關鍵,是
要把情愛與貪欲斷除,能把它給斷除,才能免除生死的苦惱。
這就好比我們的四肢:兩隻手和兩隻腳被截、斬斷了,不起作
用,不必再用它了。我們出家學道要證果,首先要把情愛和貪
欲,許多煩惱都給斷掉,才能證果;否則由情愛欲望而造業潤
生,感招無窮無盡的生死輪迴,那還能解脫得了呢?
【【【【論論論論】:】:】:】:本章佛陀在開示從出家到證得不同四果,所必經要修持
的歷程。
第二章第二章第二章第二章::::斷欲絕求斷欲絕求斷欲絕求斷欲絕求
Section 2:Eliminating Desire and Ending Seeking
佛言佛言佛言佛言::::出家沙門者出家沙門者出家沙門者出家沙門者,,,,斷欲去愛斷欲去愛斷欲去愛斷欲去愛,,,,識自心源識自心源識自心源識自心源,,,,達佛深達佛深達佛深達佛深
理理理理,,,,悟無為法悟無為法悟無為法悟無為法。。。。內無所得內無所得內無所得內無所得,,,,外無所求外無所求外無所求外無所求。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Those who have left the home-life and
become one body of Shramana, have to cut off many kinds of
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desires, renounce loves, and recognize the source of their minds.
They have penetrated and reached the profound principles of
Buddha, and have awakened the unconditioned Dharma.
Internally they have nothing to attain, and externally they also
seek nothing.
【【【【註註註註】:】:】:】:
eliminate:排除;斷除 renounce:廢棄;拋棄 recognize:認識 penetrate:透視;看
穿 profound:深奧的;意義深長的 principle:原理;原則;本質;道理 awaken:
覺悟 unconditioned Dharma:無為法 internally:在內;在精神上 externally:在
外;外表上;外觀上
【【【【解解解解】:】:】:】:釋迦牟尼佛對我們說:「本經主要的當機聽眾雖是指出
家人,其實也包括在家修清淨行的居士們,他們應該怎麼修學
佛道呢?就是要斷掉人間世俗的恩愛、情欲,對那五欲:財、
色、名、食、睡看破,對我們本來的真心源頭,那大家本具有
的佛性真面目,要認清它,對佛陀所講的各種甚深微妙的道
理,要能通達了解。覺悟有漏生滅造作的有為法,進一步達到
無所造作的無為法。內心無所罣礙,不再會有患得患失的心
理;對外也沒再有所希求。
心不繫道心不繫道心不繫道心不繫道,,,,亦不結業亦不結業亦不結業亦不結業。。。。無念無作無念無作無念無作無念無作,,,,非修非證非修非證非修非證非修非證。。。。不歷不歷不歷不歷
諸位諸位諸位諸位,,,,而自崇最而自崇最而自崇最而自崇最。。。。名之為道名之為道名之為道名之為道。。。。
【【【【英譯英譯英譯英譯】:】:】:】:They are not mentally bound to the Way, nor are they
tied to karma. They are free of thought and action; they neither
cultivate nor attain certification; they need not pass through the
various stages, and yet they are highly revered. This is the
meaning of the Way.
【【【【註註註註】:】:】:】:
mentally:心理上;精神上 bind:綁;繫縛;綑;束縛 karma:業 certification:證明;
確認;認定 revere:崇敬;崇拜
【【【【解解解解】:】:】:】:修道人的心時時刻刻都在繫念著修行,但很超然,不被
種種修持的法門所束縛、綁手礙腳,很坦然,不為煩惱所包圍,
12. - 12 -
也不會再造身口意三業。不再有妄念存在,也沒有造作行為的
業果,只有正念現前,已經沒有遷流的妄念,達到靈明無為的
境界。不需要為修持而修持,也不需要為實證而實證,一切坦
然。不必再勉為其難地經歷初果、二果、三果、四果之等級階
段,一切順順利利地修證,這樣就可以到達那階位至高無上、
最崇高被人尊敬的境界,那就叫作道。
【【【【論論論論】:】:】:】:本章主要佛陀在教誡眾弟子,學佛必須斷欲,把那五欲
斷除,去除貪愛,將來才有機會證得那至高無上的大道。
第三章第三章第三章第三章::::割愛去貪割愛去貪割愛去貪割愛去貪
Section 3:Severing Love and Renouncing Greed
佛言佛言佛言佛言::::剃除鬚髮而為沙門剃除鬚髮而為沙門剃除鬚髮而為沙門剃除鬚髮而為沙門,,,,受道法者受道法者受道法者受道法者,,,,去世資財去世資財去世資財去世資財,,,,
乞求取足乞求取足乞求取足乞求取足。。。。日中一食日中一食日中一食日中一食,,,,樹下一宿樹下一宿樹下一宿樹下一宿,,,,慎勿再矣慎勿再矣慎勿再矣慎勿再矣!!!!使人愚蔽使人愚蔽使人愚蔽使人愚蔽
者者者者,,,,愛與欲也愛與欲也愛與欲也愛與欲也。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Shaving one’s hair and beards, he
becomes one of the groups of Shramana, who accepts the
Dharmas of the Way. He renounces his worldly wealth and riches.
In receiving alms, he only accepts what is enough. He only eats
one meal every day at noon, and passes the nights by sleeping
beneath trees, and is very careful not to seek more than that.
Craving and desire are what cause people to be stupid and dull."
【【【【註註註註】:】:】:】:
sever:割斷 renounce:放棄;拋棄 shave:剃掉 beard:鬚髮 worldly:世俗的 alms:
施捨 craving:熱望;懇求;渴望 dull:遲鈍的;愚笨的;不敏銳的
【【【【解解解解】:】:】:】:佛陀對我們說:「出家人的第一步,就是必須把頭髮和
鬍鬚剃除掉,現僧人的出家相;現出家相後,接著應當受持道
法,勤修戒、定、慧,息滅貪、瞋、癡,應當把世俗的一切拋
棄,把五欲(財、色、名、食、睡)打破,肚子餓,外出向人
乞飯果腹,一天當中只吃中午一頓飯,修行累了,晚上就找個
樹蔭下打坐,稍為打瞌睡、休息一下過一夜,當要謹慎小心,
13. - 13 -
這樣就好,可不要想再有任何其他的貪求了。既然出家想學
道,必須瞭解人生最大的兩個不易克服的敵人,就是自心的貪
愛和欲望,這兩個敵人,把我們的真心給蒙蔽了,好像本來的
明鏡,蒙上灰塵,失去光明,修行的目的就是要把我們心理上
的污垢:貪、瞋、癡等習氣斷掉,而愛欲正是這些習性的顯發,
不管是出家人或在家人,都要好好地看管著。」
【【【【論論論論】:】:】:】:本章佛陀在要我們對五欲看淡、節制、拋棄。
第四章第四章第四章第四章::::善惡並明善惡並明善惡並明善惡並明
Section 4:Clarifying Good and Evil
佛言佛言佛言佛言::::眾生以十事為善眾生以十事為善眾生以十事為善眾生以十事為善,,,,亦亦亦亦以十事為惡以十事為惡以十事為惡以十事為惡。。。。何等為十何等為十何等為十何等為十????
身三身三身三身三、、、、口四口四口四口四、、、、意意意意三三三三。。。。身三者身三者身三者身三者,,,,殺盜婬殺盜婬殺盜婬殺盜婬。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Those living beings(/ human beings /
human race / mankind)may perform(/ do)Ten Good Deeds and
also may do Ten Evil Deeds. What are called the ten?There are
three done by the body, four done by the mouth, and three done
by the mind. The three done by the body are called killing,
stealing, and lust."
【【【【註註註註】:】:】:】:
clarify:澄清;明白 perform:履行;執行;做 deed:行為;功績 lust:貪欲;肉慾;
好色;淫欲
【【【【解解解解】:】:】:】:佛陀對我們說:「我們做一個人,有十樣的事情是可以
作好的,同時也會變成壞的,那末,到底什麼叫做善的呢?什
麼叫做惡的呢?在我們身體上有三種,在口頭上有四種,在心
理意念上有三種。這十種,先說我們身體上的三種:就是第一、
殺生:殺害有情的生命,不單是指殺人,凡是刻意殺一切有情
識的動物都算在內。第二、偷竊:凡是別人私有的所有物,沒
經他人允許,而竊佔為己有,不管是明取或暗拿都算偷盜。第
三、邪淫:在家人為了繁衍後代,除夫妻正常的性關係外,還
涉及其他第三者之性關係者,都稱為邪淫,出家人則斷淫。
14. - 14 -
口四者口四者口四者口四者,,,,兩舌兩舌兩舌兩舌、、、、惡口惡口惡口惡口、、、、妄言妄言妄言妄言、、、、綺綺綺綺
ㄑ
ㄧ
ˇ
語語語語。。。。意三者意三者意三者意三者,,,,嫉嫉嫉嫉、、、、
恚恚恚恚、、、、癡癡癡癡。。。。如是十事如是十事如是十事如是十事,,,,不順聖道不順聖道不順聖道不順聖道,,,,名十惡行名十惡行名十惡行名十惡行。。。。是惡若止是惡若止是惡若止是惡若止,,,,
名十善行耳名十善行耳名十善行耳名十善行耳。。。。
【【【【英英英英譯譯譯譯】:】:】:】:The four done by the mouth are called duplicity, harsh
speech, lies, and frivolous speech. The three done by the mind are
called jealousy, hatred, and stupidity. Thus these ten are not in
accord with the Way of Sages, and they are called the Ten Evil
Deeds. If it is to put a stop of these evils that it is to perform the
Ten Good Deeds.
【【【【註註註註】:】:】:】:
duplicity:口是心非;兩舌 harsh:刺耳的;苛刻的 frivolous:輕浮的;挑逗的
jealousy:嫉妒;猜忌 hatred:憎恨;仇恨 stupidity:愚痴 in accord with:與一致;
相符
【【【【解解解解】:】:】:】:再說我們人嘴巴口頭上容易犯的,有四種壞事:第一、
兩舌:人前人後說不同的話、搬弄是非,挑撥離間。第二、惡
口:用尖酸刻薄惡毒詛咒的話罵人。第三、妄語:說不實在的
話、欺騙他人誤以為是。第四、綺語:專說些使人想入非非、
輕浮的、挑逗的淫蕩話語,讓人起動邪念心者。接著說,我們
人在意念心理上,最容易犯的三種毛病:第一、嫉妒:為貪求
名利,你爭我奪,心生不耐他榮,見不得人好,起嫉妒心。第
二、瞋恚:心生無明火,看人不順眼,不合己欲,心中生一股
怨恨、莫名其妙忿怒之火氣。第三、愚癡:在知見上不明因果、
是非、曲直,固執歪理、邪理,認知不正確。如是以上所講的
身三、口四、意三,這十件事情,都不依順聖人佛陀所教導的
正道去做,都叫十種罪惡。如果我們能把這十件惡事斷盡,停
止不做,那反過來說,就稱為是十善了。就是:不殺生、不偷
盜、不邪淫(出家人為不淫)、不兩舌、不惡口、不妄語、不
綺語、不嫉妒、不瞋恚、不愚癡。
【【【【論論論論】:】:】:】:本章佛陀在定義什麼是善,什麼是惡,好壞分明,給世
間人有個依循的標準。
15. - 15 -
第五章第五章第五章第五章::::轉重令輕轉重令輕轉重令輕轉重令輕
Section 5:Reducing the Severity of Offenses
佛言佛言佛言佛言::::人有眾過人有眾過人有眾過人有眾過,,,,而不自悔而不自悔而不自悔而不自悔、、、、頓息其心頓息其心頓息其心頓息其心,,,,罪來赴身罪來赴身罪來赴身罪來赴身;;;;
如水歸海如水歸海如水歸海如水歸海,,,,漸成深廣漸成深廣漸成深廣漸成深廣。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "If a person has many offenses or errors,
he does not repent and remedy or repair(/ mend)them, but not
instantly cuts off all his thought of doing bad deeds, then the
offenses or sins and crimes will engulf him. It is just like the
current of waters returning to the sea, and it will gradually
become deeper and deeper, wider and wider seas.
【【【【註註註註】:】:】:】:
reduce:減少 severity:辛酸;苦楚 offense:冒犯;失禮;觸怒;過失 repent:後悔;
懊悔;悔悟 remedy:補救;矯正 repentance:懊悔 engulf:陷入;吞沒
【【【【解解解解】:】:】:】:佛陀對我們說:「人非聖賢,孰能無過,只要是人,當
然會免不了有過失的。但如果有個人他做許多過錯,有的是無
心之過,有的是明知故犯,雖是這樣,已經造成罪惡的因果,
將來遲早都要受到報應的,若不趕快懺悔、改過自新,立刻停
頓止息他的惡心,罪惡遲早就會來聚集報應在他的身上,那他
就慘了。說一個譬喻,好像雨水,本來只一滴滴,但匯聚流到
河川,再歸於大海,積水越來越多,海越來越深廣;同樣的道
理,我們的罪過要是不悔改的話,那末,積聚越來越重,罪過
就越來越大,那就嚴重了。
若人有過若人有過若人有過若人有過,,,,自解知非自解知非自解知非自解知非,,,,改惡行善改惡行善改惡行善改惡行善,,,,罪自消滅罪自消滅罪自消滅罪自消滅;;;;如病如病如病如病
得汗得汗得汗得汗,,,,漸有痊損耳漸有痊損耳漸有痊損耳漸有痊損耳。。。。
【【【【英譯英譯英譯英譯】:】:】:】:If a person has made many offenses and mistakes, he
realizes and understands that they are all wrong, and he reforms
and mends those evil ones and does good deeds. Then the
offenses or sins he had made will dissolve and disappear by
16. - 16 -
themselves. It is just like a sick person, who begins to perspire
and sweat, then he will be cured and recovered gradually from his
sickness."
【【【【註註註註】:】:】:】:
offense:罪 reform:改革;改正 realize:了解 dissolve:溶解;解除 perspire:流汗
【【【【解解解解】:】:】:】:假使人一有了過錯、越軌的行為,自己能徹底明白覺悟
不對,那末悔改,那就譬如過去種種昨日死,今後種種今日生;
重新做人,所謂放下屠刀立地成佛,既然知道自己過去錯了,
就改過向善,隨時都來得及;還要積極行善補過,善惡都是由
我們的心所造的,它本身沒有自性,沒有固定永遠是有罪的,
所謂「罪性本空由心造,心若滅時罪亦亡,心滅罪亡兩俱空,
是則名為真懺悔。」罪是可以靠懺悔消滅的。就好比是有人得
了病,服了藥,身體出了汗,逐漸痊癒,病情減輕了,病就好
起來,恢復了健康。我們人的罪過,就好像生病、服藥、出汗、
漸漸痊癒;我們的罪業若能如法懺悔,就會漸漸消滅,身心就
可以獲得清淨輕安自在。」
【【【【論論論論】:】:】:】:本章佛陀在警告我們:時時要觀照我們的起心動念,莫
輕小過無罪,如水滴漸盈大器。有過能改,善莫大焉。
第六章第六章第六章第六章::::忍惡無瞋忍惡無瞋忍惡無瞋忍惡無瞋
Section 6:Tolerating Evil-doers and Avoiding Hatred
佛言佛言佛言佛言::::惡人聞善惡人聞善惡人聞善惡人聞善,,,,故來擾亂者故來擾亂者故來擾亂者故來擾亂者,,,,汝自禁息汝自禁息汝自禁息汝自禁息,,,,當無瞋當無瞋當無瞋當無瞋
責責責責,,,,彼來惡者而自惡之彼來惡者而自惡之彼來惡者而自惡之彼來惡者而自惡之。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "When an evil person hears about your
doing good things, he intentionally comes to cause your trouble.
You should restrain yourself and do not become angry or blame to
him. Then the one who has come to do evil to you will do evil
back to him."
【【【【註註註註】:】:】:】:
tolerate:容忍;寬大處理 intentionally:故意地 restrain:抑制
17. - 17 -
【【【【解解解解】:】:】:】:釋迦牟尼佛說:「有些見不得別人做好事的人,就懷著
壞心眼,一聽到有人在做好事,他往往故意來搗亂、破壞,這
個時候我們該怎麼辦呢?我們有在修行的人,應當要發揮修養
的功夫,克制自己,心沉澱下來,不予理睬,不要衝動、發脾
氣,忍耐待著,不要對他發脾氣或責備、過問他。那個對方懷
著惡意,要來破壞我們、來者不善的那個壞心眼的人,他會自
討沒趣,會自己招來災害橫禍。
【【【【論論論論】:】:】:】:本章佛陀在告訴我們行善,卻遭到人來破壞,應如何面
對。「忍」字,心上插一把刀,凡事能忍,天下太平。
第七章第七章第七章第七章::::惡還本身惡還本身惡還本身惡還本身
Section 7:Evil Returns to the Doer
佛言佛言佛言佛言::::有人聞吾守道有人聞吾守道有人聞吾守道有人聞吾守道,,,,行大仁慈行大仁慈行大仁慈行大仁慈,,,,故致罵佛故致罵佛故致罵佛故致罵佛。。。。佛默佛默佛默佛默
不對不對不對不對。。。。罵止罵止罵止罵止,,,,問曰問曰問曰問曰::::子以禮從人子以禮從人子以禮從人子以禮從人,,,,其人不納其人不納其人不納其人不納,,,,禮歸子乎禮歸子乎禮歸子乎禮歸子乎????
對曰對曰對曰對曰::::歸矣歸矣歸矣歸矣!!!!
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Once upon a time there is a person who
have heard that I observe the Way and practice the great humane
kindness, he intentionally comes to berate and scold at Buddha.
At the time Buddha keep silent and do not reply him. When he
finishes abusing me, I ask him, “If you are courteous(/ kind)to
anyone, you give him some gift but he does not accept it. Then
the gift which you give, whether it will return to you or not?” “It
will be returned to me naturally.” the man replied.
【【【【註註註註】:】:】:】:
humane:慈悲的 berate:痛罵;嚴責 abuse:辱罵 courteous:有禮貌的;客氣的
【【【【解解解解】:】:】:】:釋迦牟尼佛對眾弟子們說:「有外道不信我道理的人,
聽說我遵守正道,力行大仁大慈,度了很多的信眾,生起嫉妒
心,懷恨在心,故意來誹謗我、辱罵我,以為我奪走了他們的
信徒和供養。我默不作聲,也不去理睬他們,任由他們去罵。
等他們罵夠、停止了,我問他說:「當你好心善意,拿著一份
19. - 19 -
第八章第八章第八章第八章::::塵唾自汙塵唾自汙塵唾自汙塵唾自汙
Section 8:Abusing Others Defiles Oneself
佛言佛言佛言佛言::::惡人害賢者惡人害賢者惡人害賢者惡人害賢者,,,,猶仰天而唾猶仰天而唾猶仰天而唾猶仰天而唾,,,,唾不至天唾不至天唾不至天唾不至天,,,,還從還從還從還從
已墮已墮已墮已墮;;;;逆風揚塵逆風揚塵逆風揚塵逆風揚塵,,,,塵不至彼塵不至彼塵不至彼塵不至彼,,,,還還還還坌坌坌坌
ㄅ
ㄣ
ˋ
己身己身己身己身。。。。賢不可毀賢不可毀賢不可毀賢不可毀,,,,
禍必滅己禍必滅己禍必滅己禍必滅己。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "An evil person wants to harm or tries to
injure a sage or a saint. It is just like one who raises his own head
up and wants to spit at the heaven. Instead of reaching or touching
the heaven, the spittle which he has spit will fall down back upon
him. It is just like the same way as someone who picks up the
earth or dust with his hands and wants to throw it against the wind.
Instead of its going somewhere else, the dust is blown to fly back
by the wind and returns to defile him. The sage or the saint can
not be harmed or injured. It is inevitable the doer will be
destroyed or spoiled by his misdeeds which he has done
eventually."
【【【【註註註註】:】:】:】:
abuse:詆毀;侮辱;凌辱 defile:弄髒;褻
ㄒ
ㄧ
ㄝ
ˋ
瀆
ㄉ
ㄨ
ˊ
spit:吐痰 spittle:唾液 misdeed:
惡行;壞事
【【【【解解解解】:】:】:】:釋迦牟尼佛向我們說:「如果有個壞人,他想要陷害賢
良有德的人,那是不可以的,為什麼呢?我舉個例子來說明,
就好像他面仰著天,頭朝上,口吐痰,任憑你怎麼樣用力吐,
還是吐不到天的,自己的痰,反而返回,掉落到自己的臉上身
上。再舉個譬喻說,一個人打掃塵土,他逆著風向而揚起灰塵,
想把灰塵掃到對方去,灰塵非但沒飛到對方身上,反而還被風
吹回到自己的身上來,沾上一身塵埃。一個有賢德的好人,是
不可以隨便加以毀謗批評論斷的。正如這兩個例子一樣,向天
吐痰,還被痰噴回自臉,逆風揚起灰塵,返弄髒自身;想動歪
腦筋、百般設計要陷害一個賢達的好人,到最後害人不成反而
害己,災禍還是要殃害到自己,自食惡果的,多麼不智呀!
20. - 20 -
【【【【論論論論】:】:】:】:佛法是講因果不爽,循環報應。以上第六、七、八章節,
都是在闡明害人不成,反而害己的道理。佛陀苦口婆心引用種
種簡單生動的譬喻來說明大道理,真是很能引人入勝,主要是
要讓我們深自反省;要迴光返照,自克好好地修行。
第九章第九章第九章第九章::::返本會道返本會道返本會道返本會道
Section 9:By Returning to the Source, and You can Find the Way
佛言佛言佛言佛言::::博聞愛道博聞愛道博聞愛道博聞愛道,,,,道必難會道必難會道必難會道必難會;;;;守志奉道守志奉道守志奉道守志奉道,,,,其道甚大其道甚大其道甚大其道甚大。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "It must be difficult to attain the great way
by learning widely and loving the Way deeply. When you guard
your mind and revere the Way, the Way itself is truly great!"
【【【【解解解解】:】:】:】:釋迦牟尼佛對我們說:「人想要廣博多聞:閱讀經典,
研究佛學,從文字多方面廣泛去瞭解佛法、聽聞經教、喜歡愛
慕佛道;但只停留在聽聞、閱讀,不去進一步思考其中的道理,
或只停留在思想其中之道理,卻又不去實地起修、體驗證悟其
中之奧妙聖境;心只向外求法,聖道必難於全盤領會。若他能
堅守志願,念念不忘趣向菩提大道,不向外攀緣追求,能回光
返照,時時刻刻在道上下功夫,此菩提大道才能夠達到目的
地,成就才算為最大。」
【【【【論論論論】:】:】:】:本章佛陀在訓勉我們大家:表面光只是瞭解或聽聞佛
法,內心卻不去思維;或只思維而不實行、體驗、腳踏實地去
證悟,那可全白費功夫。
第十章第十章第十章第十章::::喜施獲福喜施獲福喜施獲福喜施獲福
Section 10:Joyful Charity Brings Blessings
佛言佛言佛言佛言::::睹人施道睹人施道睹人施道睹人施道,,,,助之歡喜助之歡喜助之歡喜助之歡喜,,,,得福甚大得福甚大得福甚大得福甚大。。。。沙門問曰沙門問曰沙門問曰沙門問曰::::
此福盡乎此福盡乎此福盡乎此福盡乎????
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "When you see someone who is practicing
21. - 21 -
benefits and alms, you help him with a joyful way in your mind,
and then you will obtain the same vast and greatest blessings as
he." One of a body of Shramana with a suspicious way asked
Buddha, "Then is there an end to those blessings?"
【【【【註註註註】:】:】:】:
charity:慈悲;布施 blessing:祝福;神恩
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「看到有人在行善做布施,把
功德迴向給眾生皆共成佛道,如有人能夠從內心發出隨喜贊
歎,幫助他,雖自己沒能力同行施捨,但所得的福報也會和他
一樣很大的;一來用精神支援鼓勵他,使其高興,二來激勵自
己以後有機會能力,也能像他一樣同行布施;可不要心存嫉
妒,喝倒彩,這對自己是不好的。當時有一個心量狹窄的弟子,
聽了佛陀這麼說,很不以為然,就懷疑地問著佛陀說:「這樣
子做自己所得的福報,不是會被他人瓜分掉了嗎?」
佛言佛言佛言佛言::::譬如一炬之火譬如一炬之火譬如一炬之火譬如一炬之火,,,,數千百人各以炬來分取數千百人各以炬來分取數千百人各以炬來分取數千百人各以炬來分取,,,,熟熟熟熟
食除冥食除冥食除冥食除冥,,,,此炬如此炬如此炬如此炬如故故故故;;;;福亦如之福亦如之福亦如之福亦如之。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "It is just like the flame of a single torch.
Though there come hundreds and thousands of people to light
their own torches from it, so that they can cook and boil their food
and ward off the darkness from their rooms. The first torch still
remains the same flame as before. Blessings are just also like this
way."
【【【【註註註註】:】:】:】:
flame:火焰 torch:火炬 ward off:消除
【【【【解解解解】:】:】:】:釋迦牟尼佛說:「像你這種想法就差了,現在我舉一個
譬喻例子給你聽:「就好像有一個人他手中拿著一把火種,數
百千人各拿著不同的燃料,紛紛前來向他引火,各回家去煮飯
菜或晚上照明黑暗;大家雖是來引他的火種,但他手中的火照
樣亮著,它的光亮並沒因而絲毫減小、損少、或消失呀!但因
有他的心量廣大、不自私,願意共同分享,才使得大眾能見光
22. - 22 -
明、熟食。布施所得的福報道理也是一樣,如有人能為他歡喜、
贊歎他,不用異樣的眼光看待他,使他從容自在,那你的福報
同時也被沾到,同樣跟他一樣大,大家何樂而不為呢!」
【【【【論論論論】:】:】:】:此章佛陀在勸導世人,見人行布施做好事,雖不能同發
心施捨,心存隨喜贊歎,所得的福德,也如同行布施的那個人
一樣多。
第十一章第十一章第十一章第十一章::::施飯轉勝施飯轉勝施飯轉勝施飯轉勝
Section 11:The Increase in Merit Gained by Bestowing Food
佛言佛言佛言佛言::::飯惡人百飯惡人百飯惡人百飯惡人百,,,,不如飯一善人不如飯一善人不如飯一善人不如飯一善人;;;;飯飯飯飯善人千善人千善人千善人千,,,,不如不如不如不如
飯一持五戒者飯一持五戒者飯一持五戒者飯一持五戒者;;;;飯五戒者萬飯五戒者萬飯五戒者萬飯五戒者萬,,,,不如飯一不如飯一不如飯一不如飯一須陀洹須陀洹須陀洹須陀洹;;;;飯百萬飯百萬飯百萬飯百萬
須陀洹須陀洹須陀洹須陀洹,,,,不如飯一不如飯一不如飯一不如飯一斯陀含斯陀含斯陀含斯陀含;;;;飯千萬飯千萬飯千萬飯千萬斯陀含斯陀含斯陀含斯陀含,,,,不如飯一不如飯一不如飯一不如飯一阿阿阿阿
那含那含那含那含。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Giving food to a hundred bad people to
eat is not as good as giving food to a single good person to eat.
Giving food to a thousand good people to eat is not as good as
giving food to one person who holds the Five Precepts to eat.
Giving food to ten thousand people to eat who hold the Five
Precepts is not as good as giving food to a single Srotaapanna to
eat. Giving food to a million bodies of Srotaapanna to eat is not as
good as giving food to a single body of Sakridagamin to eat.
Giving food to ten million bodies of Sakridagamin to eat is not as
good as giving food to a single Anagamin to eat.
【【【【註註註註】:】:】:】:
bestow: 贈 送 ; 授 與 ; 獻 給 Five Precepts: 五 戒 hold: 守 持 precept: 戒 律
Srotaapanna:須陀洹 Sakridagamin:斯陀含 Anagamin:阿那含
【【【【解解解解】:】:】:】:釋迦牟尼佛向我們說:「我們布施,以茶飯飲食等供養
十惡的一百個壞人吃,當然不如供養一個俗稱主持公道、有正
義感的好人吃;供養像這樣的一百個好人,還不如供養一個有
曾歸依三寶,奉行五戒的佛弟子吃,供養一萬個持五戒的佛弟
25. - 25 -
body and do not abuse it. It is difficult to come in contact with
things and have no thought of using them.
【【【【註註註註】:】:】:】:
exhortation:力勸;勸誡 cultivate:修行;修養;修煉 encounter:碰見;遇見:邂逅
status:身份;地位 abandon:放棄 sutra:經;經典 lust:色慾;色情 insult:侮辱
abuse:濫用;妄用
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「人活在這世間上所遭遇到的
苦難事太多了,難於做得到的事非常多,現在我把它們歸納起
來,有二十件事:第一、貧窮的人,家裡不能溫飽三餐,還要
他發心拿錢出來布施,那是很不容易的事。第二、相反地,大
凡富豪人家,家財萬貫,榮華富貴顯要,有錢有勢,要他來修
學佛道,確是很不容易、困難重重的。第三、凡是不想活命的
人,要他臨時拋棄身家性命;要他去死,實在也是件很不容易
做到的事,因凡人大都是臨陣脫逃、貪生怕死的。第四、人生
活在末法時代,能親眼看到佛經、讀誦佛典、修學佛法,也是
一件很不容易的事。第五、一個人能出生在佛陀降世、弘法利
生的時代,更是件不容易的事。第六、一個人生在欲界,要他
忍耐、控制男女情欲姿色,實在也是一件很不容易的事。第七、
一個人看到非常珍貴美好的東西,要他不想去擁有追求,也是
件不容易的事。第八、一個人遭到別人無緣無故的欺負侮辱,
要他不動肝火、發脾氣、忿怒而還要忍耐向對方低頭認錯,那
也是件很不容易辦到的事。第九、一個人掌握有大權勢,而要
他不隨心所欲、到處欺負人,不作威作福、耍威風仗勢欺人,
而要他能心懷慈悲,寬厚仁心,那更是件很不容易的事。第十、
一個人與外境接觸的時候,要他不用心思去計較利害,能夠不
動心、不動聲色、心不隨外境之喜怒哀樂所轉,不去攀龍附鳳、
巧言令色、阿諛、諂媚,不隨順境高興,也不因逆境而生瞋恨,
還能穩住陣腳,保持定力,那這個人也是不簡單、容易的。
廣學博究難廣學博究難廣學博究難廣學博究難,,,,除滅我慢難除滅我慢難除滅我慢難除滅我慢難,,,,不輕未學難不輕未學難不輕未學難不輕未學難,,,,心行平等心行平等心行平等心行平等
難難難難,,,,不說是非難不說是非難不說是非難不說是非難,,,,會善知識難會善知識難會善知識難會善知識難,,,,見性學道難見性學道難見性學道難見性學道難,,,,隨化度人隨化度人隨化度人隨化度人
26. - 26 -
難難難難,,,,睹境不動難睹境不動難睹境不動難睹境不動難,,,,善解方便難善解方便難善解方便難善解方便難。。。。
【【【【英譯英譯英譯英譯】:】:】:】:It is difficult to vastly and widely learn and well-read
about many books. It is difficult to get rid of one’s proud habits or
customs. It is difficult not to slight or look down upon those who
have not yet studied. It is difficult to practice equality in mind to
everybody. It is difficult not to gossip or talk about other’s
mistakes with some people. It is difficult to meet(/ encounter)a
Good and Wise Advisor to consult. It is difficult to see one’s own
nature and study the Way. It is difficult to cross and save people
from the suffering conditions according to their potentials. It is
difficult to see a state and not to be moved by it. It is difficult to
have a good understanding of skill-in-means."
【【【【註註註註】:】:】:】:
contact:接觸;交往 get rid of:擺脫;免除 slight:藐視;輕視 equanimity:鎮定;
平靜 gossip:閒聊;慢談 potential:潛力;潛在;潛能 state:階級;地位;身份;
顯達;威風 skill-in-means:擅巧方便法門之技術
【【【【解解解解】:】:】:】:第十一、一個人能廣泛學習,還能博覽群書,專精深入
加以研究,這實在是件不容易做到的事。第十二、一個人要滅
除他的驕慢習氣、那自鳴得意、自以為了不起、看不起人家,
自高自大、貢高我慢的心理,實在是件不容易的事。第十三、
一個有學問的人,要他不要看不起一個初學或沒學問的人,也
是件困難的事。第十四、要始終如一地保持對待一切人平等,
沒有差別心,不論是貧賤、富貴,一律地看待,那實在也是件
很不容易的事。第十五、一個人面對是是非非,要他不說一句
評論的話,不張嘴說說話,當個啞巴;要他修口德,不要隨便
犯惡口、兩舌、毀謗,也是件不容易的事。第十六、一個人能
結交認識一位善知識、相會請益,教我們學佛,講解佛法給我
們聽,還教我們如何去除煩惱、了生脫死,指導我們走向成佛
大道,也是件不容易的事。第十七、一個學佛的人,能明心見
性,見到我們的本性,認識自己的真面目,而實際了悟,也不
是一朝一夕可以辦到的,可是很困難的一件事。第十八、我們
28. - 28 -
【【【【註註註註】:】:】:】:
causes and conditions:因緣 ultimate:終極的;本源的 purify:淨化;洗除使純正
preserve:守住;留存;保藏 resolution:決心;意志 vanish:消失不見
【【【【解解解解】:】:】:】:有一天,一個佛陀的弟子請教於佛陀說:「我們應該具
備什麼因緣關係條件,才可知道過去和未來的命運,而獲得宿
命通呢?並且我們如何才能體會到那至高無上的真理聖道
呢?」關於宿命通,佛已在前面六神通講過,不再重提。這裡
佛陀只回答另一個重要的問題,佛陀答覆說:「淨化你的心靈,
堅守你的信仰志向,就可體會通達到那至高無上的佛道。我舉
個例子來說明,好像一面千年染髒污的古鏡,被那灰塵蒙蔽,
積滿塵垢,我們只要把它拿來耐心地慢慢擦拭乾淨,它的光明
就會自然地顯現出來;我們人的心靈也是一樣,像是積有多年
的塵埃,就是那些五欲:財、色、名、食、睡,或是貪、瞋、
癡、慢、疑諸如此類等等,這些煩惱私欲,障礙了我們的佛性,
所以我們的本性才沒顯現出來,只要能斷除那些欲望,對外境
無所貪求,佛性就能顯現出來;自然而然地就可以獲得宿命通
了。」
【【【【論論論論】:】:】:】:本章佛陀在闡述:不鼓勵弟子修得神通,去迷惑大眾顯
神通獲得供養,而是要真正腳踏實地去修行,一旦修行到家,
證得了果位,水到渠成,神通自然就會來,不必強求,否則反
而害道。
第十四章第十四章第十四章第十四章::::請問善大請問善大請問善大請問善大
Section 14:Asking about Goodness and Greatness
沙門問佛沙門問佛沙門問佛沙門問佛::::何者為善何者為善何者為善何者為善????何者最大何者最大何者最大何者最大????佛言佛言佛言佛言::::行道守真行道守真行道守真行道守真
者善者善者善者善,,,,志與道合者大志與道合者大志與道合者大志與道合者大。。。。
【【【【英譯英譯英譯英譯】:】:】:】:One of a body of Shramana asked Buddha, "What is the
goodness? What is the foremost greatness?" Buddha said, "It
is the goodness just to practice the Way and uphold the truth. It is
29. - 29 -
the foremost greatness to unite your will in the mind in accord
with the Way."
【【【【註註註註】:】:】:】:
foremost:最先的;第一流的 uphold:擁護;支撐;鼓勵
【【【【解解解解】:】:】:】:有一個佛陀的弟子請教於佛說:「在這世間上,到底有
什麼事情是最好的?什麼事情是最大、最重要的呢?」釋迦牟
尼佛回答這個弟子說:「前面我已經說過十善(不殺生、不偷
盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不瞋、
不癡)和四大(地、水、火、風);現在我要進一步說,還有
比這十善、四大,更善、更大的,那就是能夠修行依著佛所教
導的真理,實踐成佛大道,能堅守真如理體者,這是世間最好
的善事;我們能立定偉大的志願,照著佛所教導的法門去修,
與那至高無上之聖道相配合,行菩薩道,廣度眾生,斷除煩惱,
了生脫死,將來以致成佛,這才是人生最大、最重要的一件事。」
【【【【論論論論】:】:】:】:本章佛陀在強調:不論是世間法或是出世間法,立志發
願是最重要的,學佛要想將來成佛,不立志、不發願,是沒辦
法達成目標的。
第十五章第十五章第十五章第十五章::::請問力明請問力明請問力明請問力明
Section 15:Asking about Strength and Brilliance
沙門問佛沙門問佛沙門問佛沙門問佛::::何者多力何者多力何者多力何者多力????何者最明何者最明何者最明何者最明????佛言佛言佛言佛言::::忍辱多忍辱多忍辱多忍辱多
力力力力,,,,不懷惡故不懷惡故不懷惡故不懷惡故,,,,兼加安健兼加安健兼加安健兼加安健。。。。忍者無惡忍者無惡忍者無惡忍者無惡,,,,必為人尊必為人尊必為人尊必為人尊。。。。
【【【【英譯英譯英譯英譯】:】:】:】:One of a body of Shramana in the group(/ assembly)
asked Buddha, "What is it to have the greatest strength among
people? What is it to have the utmost brilliance and wisdom
among people? "Buddha answered him, "A person who just has
patience under being insulted possesses the greatest strength
among people. It is because he has patience in his mind to others
and he does not harbor(/ conceal / hide)any his hatred in his deep
mind, and then he gradually grows more peaceful in his mind and
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this makes him more stronger and healthier in his body. Those
people who have patient mind will surely gain the respect of
others since they are not evil.
【【【【註註註註】:】:】:】:
utmost:極端的;極度的;最遠的 brilliance:光輝燦爛;顯赫;聰穎 harbor:藏匿;
心懷 hatred:憎恨;仇恨;瞋恨
【【【【解解解解】:】:】:】:有一個其中出家的弟子,請教問釋迦牟尼佛說:「世間
上什麼是最為有力量?又什麼是最為光明的呢?」佛陀告訴他
說:「凡是一個人他能夠忍辱,是為最有力量。因他不懷仇恨
在心的緣故,所以平安無事,反而抱著一顆慈悲心,去對待惡
人,他不但不受到損害,身心還能夠得到輕安、健康,更加有
力。忍辱的人,他沒有敵對的仇人,品德崇高必為眾人所尊敬
仰慕。
心垢滅盡心垢滅盡心垢滅盡心垢滅盡,,,,淨無瑕穢淨無瑕穢淨無瑕穢淨無瑕穢,,,,是為最明是為最明是為最明是為最明。。。。未有天地未有天地未有天地未有天地,,,,逮於逮於逮於逮於
今日今日今日今日;;;;十方所有十方所有十方所有十方所有,,,,無有不見無有不見無有不見無有不見,,,,無有不知無有不知無有不知無有不知,,,,無有不聞無有不聞無有不聞無有不聞,,,,得得得得
一切智一切智一切智一切智,,,,可謂明矣可謂明矣可謂明矣可謂明矣!!!!
【【【【英譯英譯英譯英譯】:】:】:】:Then there is not any defilement in his mind; it
disappears and extinguishes completely, so that it becomes pure
and untainted. And under those conditions it is may be called that
he has the utmost brilliance. When there is nothing in the world,
even from before the beginning of the heavens and the earth being
formed into several shapes until now, and even in any of the ten
directions, you can not see anything, no any things you can know,
or no any things you can hear; and you have attained omniscience
or all wisdom in your mind, then you may be called a man of
brilliance. "
【【【【註註註註】:】:】:】:
defilement:污染 untainted:無受污染的 formation:構成;形成 omniscience:全
知;博識;一切智
【【【【解解解解】:】:】:】:接著佛陀又繼續說,若是一個人內心能得除滅了貪、
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you are, you should cast aside the loves and desires. Till the time
when the stains of loves and desires lying in your mind will all
disappear automatically and completely, then you will be able to
see the Way. "
【【【【註註註註】:】:】:】:
cast:拋棄 cherish:珍惜;愛惜 stir:攪動 reflection:映像 entangle:使糾纏;纏住;
牽連 turbidity:混濁;混亂;污濁 stain:污垢;瑕疵
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「一個人心中常懷有情愛與貪
欲的念頭,以致於不能見到正道、真理,不能修成正果。它好
比一缸清澈的水本可見底,像一面鏡子,可照自身的影像;一
個無聊的人,卻用他的手去攪動它,把它搞得混濁,大眾共同
面臨缸邊,沒有一個人能看到自己的影子。同樣道理,一個學
佛的人,不論在家或出家,要是情愛之心太重,貪心太大,愛
欲在內心翻滾交織錯會,把好像是本來澄清的一缸水被人用手
攪動過變成渾濁,看不清自己的本來面目;心中污濁之念頭興
起,所以見不到聖道。你們這些出家或在家修道人,為了要了
生死的,一定要捨棄那情愛和貪欲,把那愛欲骯髒污穢的念
頭,從心中掃除乾淨,到那個時候,愛欲污垢沒了,自然就可
見道,見了道,接著修道,便可證道得聖果:得小乘四果或大
乘成菩薩、佛了。」
【【【【論論論論】:】:】:】:本章佛陀在強調,希望得道覺悟,沒別的辦法,只有捨
棄愛欲一途。
第十七章第十七章第十七章第十七章::::明來暗謝明來暗謝明來暗謝明來暗謝
Section 17:While Light Arrives, Darkness Departs
佛言佛言佛言佛言::::夫見道者夫見道者夫見道者夫見道者,,,,譬如持炬譬如持炬譬如持炬譬如持炬,,,,入冥室中入冥室中入冥室中入冥室中,,,,其冥即滅其冥即滅其冥即滅其冥即滅,,,,
而明獨存而明獨存而明獨存而明獨存;;;;學道見諦學道見諦學道見諦學道見諦,,,,無明即滅無明即滅無明即滅無明即滅,,,,而明常存矣而明常存矣而明常存矣而明常存矣!!!!
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "Those people who see the Way are just
like someone holding or bringing a torch. When he enters a dark
room, the darkness in the room is to be dispelled immediately and
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the light is to remain only. When they study the Way and see the
truth, their ignorance(/ idiot / foolishness)will be all vanished
(/ disappeared). Then the light(/ brilliance)in their minds will
remain and exist for ever and ever."
【【【【註註註註】:】:】:】:
depart:離去;離開 dispel:驅逐;驅散 ignorance:無知;不知;無明 forever:永久;
永遠
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「如果有人見到聖道,證悟真
理的話,就好比是手拿著一支火把,進入黑暗的屋子裡去,縱
使這房子是千萬年黑漆漆的,伸手不見五指,一旦火把照明,
黑暗就馬上消滅得無影無蹤,這個時候唯有光明的火炬獨存。
學人修佛道,如有像這麼一天到來,領悟而覺到真如理體,這
個時候智慧的光明火炬,把那無明黑暗一掃而空,般若智慧將
永遠照耀不滅。」
【【【【論論論論】:】:】:】:本章佛陀在解釋:明來暗去,光明一來,黑暗馬上就消
失,說明我們的內心「無明」是沒有實在的體性,一當見道,
它馬上就不存在了。以上從十三章到本章,佛陀先用譬喻,而
再用佛法配合說明,講世間真實可見、可理解的諦法,說「有」
的道理,再進一步說明緣起緣滅「無」的道理,好讓我們理解
佛法之真諦。
第十八章第十八章第十八章第十八章::::念等本空念等本空念等本空念等本空
Section 18:Thoughts and So Forth Are Basically Empty
佛言佛言佛言佛言::::吾法念無念念吾法念無念念吾法念無念念吾法念無念念、、、、行無行行行無行行行無行行行無行行、、、、言無言言言無言言言無言言言無言言、、、、修無修無修無修無
修修修修修修修修,,,,會者近會者近會者近會者近爾爾爾爾,,,,迷者遠乎迷者遠乎迷者遠乎迷者遠乎!!!!言語道斷言語道斷言語道斷言語道斷,,,,非物所拘非物所拘非物所拘非物所拘,,,,差差差差
之毫釐之毫釐之毫釐之毫釐,,,,失之須臾失之須臾失之須臾失之須臾。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "My Dharma is the mindfulness that is
both mindfulness and non-mindfulness. It is the practice that is
34. - 34 -
both practice and non-practice. It is words(/ speech)that are both
words(/ speech), and non-words(/ no-speech), and cultivation
that is both cultivation and non-cultivation. Those who understand
these reasons are near to Dharma; those who are confused(/
dazzled)by these are far away from it. Indeed, it is not accessible
beyond the way of language. It is not to be hindered by any
physical object or material. If you leave away from it just a little
hairbreadth, maybe you will lose it just in an instant or a little
moment."
【【【【註註註註】:】:】:】:
and so forth:等等之類 basically:基(根)本上地 empty:空 mindfulness:留意;在
意;留心;注意;念 non-mindfulness:無念 confuse:混亂 accessible:可接近的
hinder:阻礙 hairsbreadth:髮間之寬度 instant:瞬間;剎那間
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「我的這個修行法門,是念而
不執有念,無念而有念的;有在修行而不執著有修行,是無行
而行的。有在說教度眾而不執著有說教之言,是無言而言的。
有在修道證道,而不執著有修證道行之修,是不修而修的。如
能領會三輪體空,契入佛道就接近了,如不能如此領會了解
的,就迷失佛道離真理遙遠了。聖道用話是難於表達的,要說
也難於用適當的話啟口,只靠身體力行;真如本性不是一般世
間的東西所能表達比擬得了的,一旦落入言語易成空談,那兩
者之間的差別,只要是一點點的差距,就差之毫釐失之千里
了。」
【【【【論論論論】:】:】:】:本章所講的「念、行、言、修」四種,本來都是當體即
空,「空」是諸法實相,也是諸法本來的面目,這是就真如本
體上,一切本是平等來講的,屬於真諦法門。從本章起佛講「空」
的道理,是出世間真諦法,世間與出世間是一體的兩面,俗諦
與真諦並用。
35. - 35 -
第十九章第十九章第十九章第十九章::::假真並觀假真並觀假真並觀假真並觀
Section 19:Contemplating Both the False and the True
佛言佛言佛言佛言::::觀天地觀天地觀天地觀天地,,,,念非常念非常念非常念非常。。。。觀世界觀世界觀世界觀世界,,,,念非常念非常念非常念非常。。。。觀靈覺觀靈覺觀靈覺觀靈覺,,,,
即菩提即菩提即菩提即菩提。。。。如是如是如是如是知識知識知識知識,,,,得道疾矣得道疾矣得道疾矣得道疾矣!!!!
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "You just contemplate the heaven and the
earth, and be mindful of its impermanence. You just contemplate
the world, and be mindful of its impermanence, too. You just
contemplate yourself efficacious senses, and the nature can be
enlightened. It is the Bodhi nature of itself. With this awareness,
you can quickly attain the Way."
【【【【註註註註】:】:】:】:
contemplate:凝視;熟慮;默想;沉思;冥想;觀 mindful:注意的;留心的
impermanence:非永久(/ 恆);暫時 efficacious:靈驗的 enlighten:啟迪;啟蒙
awareness:察覺;意識
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「觀看天地自然界之一切現
象,想到它是不可能永久不變的,它隨著因緣隨時在起變化,
而成、住、壞、空。再觀看世間所有的東西,要想它們不是一
成不變,也隨時都在起變化,生、住、異、滅。再觀看我們的
靈明的覺性、佛性、本覺,經過修持磨練以後,就會慢慢地證
悟到我們的本來面目:那真如覺性菩提。如果能這樣觀察、了
知、瞭解,認識世界、天地萬物,都是虛幻不實在,只有我們
的佛性,才是永遠不變的,同時依佛所教導,確實修持,對聖
道就很快可實現證悟了。」
【【【【論論論論】:】:】:】:本章佛陀要我們對世間的一切假相,以及對我們人人本
具的真如本體佛性,真假兩方面同時加以觀察。
36. - 36 -
第二第二第二第二十章十章十章十章::::推我本空推我本空推我本空推我本空
Section 20:Realize that the Ego Is Truly Empty
佛言佛言佛言佛言::::當念身中四大當念身中四大當念身中四大當念身中四大,,,,各有自名各有自名各有自名各有自名,,,,都無我者都無我者都無我者都無我者。。。。我既我既我既我既
都無都無都無都無,,,,其如幻耳其如幻耳其如幻耳其如幻耳!!!!
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "We should be mindful of the four
elements within our bodies. Though each of them has their own
names, none of them is the ego. Since they are not the ego, they
are just like an illusion."
【【【【註註註註】:】:】:】:
element:原素;要素 ego:自我 illusion:幻影
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「一個修行人,應該常常憶念
我們的身體各部分當中,都是由四大元素:地、水、火、風所
構成的,各個原素都有它的名稱意義與功能作用,都不是我個
人有能力辦法掌握、控制得了的,它們都是隨著外在的環境,
眾因緣在起無常變化。我既然不能做得了主,它們都在起變幻
不定,那何不放下我呢!」
【【【【論論論論】:】:】:】:本章佛陀在講「無我」,破我執,要我們放下這個我。
第二十一章第二十一章第二十一章第二十一章::::名聲喪本名聲喪本名聲喪本名聲喪本
Section 21:Fame Destroys Life Roots
佛言佛言佛言佛言::::人隨情欲人隨情欲人隨情欲人隨情欲,,,,求於聲名求於聲名求於聲名求於聲名;;;;聲名顯著聲名顯著聲名顯著聲名顯著,,,,身已故矣身已故矣身已故矣身已故矣!!!!
貪世常名而不學道貪世常名而不學道貪世常名而不學道貪世常名而不學道,,,,枉功勞形枉功勞形枉功勞形枉功勞形。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "There are many people who always
follow and seek after their emotion and desires. They want to seek
to be famous. By the time when they have got them and
established their reputation, they are already dead. Those who are
greedy for worldly fame, and do not study the Way simply just
waste their efforts and wear themselves out.
37. - 37 -
【【【【註註註註】:】:】:】:
emotion:情緒;情感 reputation:名聲;名望;名譽 establish:確立;建立;創立;
樹立 waste:浪費 wear out:耗盡;用罄;累倒
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「世俗庸人不修學佛道,卻苦
苦追求著情愛與欲望,希求好名譽聲望,等他們得到顯著的名
譽聲望後,人也老了、死了。貪求世間永久的虛名,而不知學
道,可真枉費功夫,浪得虛名,到頭來一場空,枉費來人間走
一回,只有業隨身,真可惜。
譬如燒香譬如燒香譬如燒香譬如燒香,,,,雖人聞香雖人聞香雖人聞香雖人聞香,,,,香之燼矣香之燼矣香之燼矣香之燼矣!!!!危身之火危身之火危身之火危身之火,,,,而在而在而在而在
其後其後其後其後。。。。
【【【【英譯英譯英譯英譯】:】:】:】:By the way of an analogy, although we light and burn
incenses, they can give off much fragrance and they can send very
good smell to our noses. When they have burned down, the
remaining of those embers can bring the danger of a fire which
can burn us up."
【【【【註註註註】:】:】:】:
analogy:類比;等比 incense:線香 give off:散發 fragrance:香氣 ember:餘燼;
燃屑
【【【【解解解解】:】:】:】:好比我們燒一炷名香,雖香聞起來美好,但香燒完,成
灰燼了,還有什麼用呢?那些爐中的餘燼還有火苗在,一旦被
風吹起,飄飛到其他地方可能引起造成火災;正如我們自己所
造的業會危害到自身一樣、果報還在後面等著瞧呢!」
【【【【論論論論】:】:】:】:本章佛陀在告誡我們:世人一生百般苦苦所追求得到的
那些所謂:「人死留名,虎死留皮。」、「流芳百世」、「名垂千
古」、「實至名歸」等等,可都是一諷刺。因它會讓人沉醉在名
利中,忘記我是誰,廣造善惡業,到頭來還是要受黑白業報。
一個人活在世上至多百年,臨終萬般帶不去,唯有業隨身;如
38. - 38 -
不知早點修行,可真要後悔無窮,遺憾終身。
第二十二第二十二第二十二第二十二章章章章::::財色招苦財色招苦財色招苦財色招苦
Section 22:Wealth and Sex Cause Suffering
佛言佛言佛言佛言::::財色於人財色於人財色於人財色於人,,,,人之不捨人之不捨人之不捨人之不捨。。。。譬如刀刃有蜜譬如刀刃有蜜譬如刀刃有蜜譬如刀刃有蜜,,,,不足不足不足不足
一餐之美一餐之美一餐之美一餐之美;;;;小兒小兒小兒小兒舐舐舐舐
ㄕ
ˋ
之之之之,,,,則有割舌之患則有割舌之患則有割舌之患則有割舌之患。。。。
【英譯】:Buddha said, "Those people who are unable to throw
away their wealth(/ riches)and sex are just like a little child who
cannot resist the honey on the blade of a knife. Even though the
amount of the honey is not enough just to satisfy for serving a
single meal, he will lick it and risk cutting his tongue in the
process."
【【【【註註註註】:】:】:】:
resist:抵制;抵抗 blade:刃 lick:舔;舐 risk:冒險
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「財產及男女姿色,對於世俗
人,總是追逐不捨棄。它就好像是刀口上沾有一點蜂蜜,不足
夠吃飽一餐的美味。但無知的人兒,卻用舌頭去舔
ㄊ
ㄧ
ㄢ
ˇ
ˇ 它,則有
被割傷舌頭的憂患呢!」
【【【【論論論論】:】:】:】:本章佛陀在說明追求財與色,它可會危害到修道人的法
身慧命;正如所謂地獄五條根,就是那財、色、名、食、睡,
可要避而遠之。
第二十三章第二十三章第二十三章第二十三章::::妻子甚獄妻子甚獄妻子甚獄妻子甚獄
Section 23:The wife and sons are worse than a Prison
佛言佛言佛言佛言::::人繫於妻子舍宅人繫於妻子舍宅人繫於妻子舍宅人繫於妻子舍宅,,,,甚於牢獄甚於牢獄甚於牢獄甚於牢獄。。。。牢獄有散釋之牢獄有散釋之牢獄有散釋之牢獄有散釋之
期期期期,,,,妻子無遠離之念妻子無遠離之念妻子無遠離之念妻子無遠離之念。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "It is not a better thing that those people
who are bound by their wives and children in their homes to such
39. - 39 -
an extent than those people who are put in a prison. Eventually
one has a chance to be released from the prison one day when a
term of imprisonment of his crime is finished, but it is hard not to
miss his family when people leave far away from their homes
even only a single day.
【【【【註註註註】:】:】:】:
bind:綁住;束縛 extent:程度;範圍 eventually:最後;終於 release:釋放;解除
prison:監牢 imprisonment:監禁;入獄
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「世俗沒修行的人,為了妻子
與房屋財產被綁住,甚至遠超過犯罪,被監禁、關在牢房受苦
受難,被關監禁,刑期還有完了及釋放的期限;可是妻子不論
離去多遠,沒不隨時都在牽腸掛肚想念著。
情愛於色情愛於色情愛於色情愛於色,,,,豈豈豈豈憚憚憚憚
ㄉ
ㄢ
ˋ
驅馳驅馳驅馳驅馳!!!!雖有虎口之患雖有虎口之患雖有虎口之患雖有虎口之患,,,,心存甘伏心存甘伏心存甘伏心存甘伏,,,,
投泥自溺投泥自溺投泥自溺投泥自溺,,,,故曰凡夫故曰凡夫故曰凡夫故曰凡夫。。。。透得此門透得此門透得此門透得此門,,,,出塵羅漢出塵羅漢出塵羅漢出塵羅漢。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Don’t fear to be controlled by that emotion, love, and
sex which would have driven us. Although they are just like being
put into a tiger’s jaw, their hearts are blissfully oblivious. Because
they throw themselves into a swamp and drown, they are known
as the ordinary persons. If you can pass through the gateway and
get out of the defilement then you can become a body of Arhat!
【【【【註註註註】:】:】:】:
blissfully:極幸福快樂地 oblivious:健忘的 swamp:沼澤 drown:沉溺 gateway:
大門 defilement:污穢;污染
【【【【解解解解】:】:】:】:俗人一旦陷入姿色、情愛、欲望,就情不自禁,那會害
怕供她(/它)差遣驅使,甘心予為她(/它)奔走勞碌呢?雖
隨時有被老虎吃掉的憂患,可心存著甘願被控制、奴役,像是
自己願意投向泥淖,不能自拔,終被溺斃一樣,所以說他是凡
夫之輩。若能參透了、看開突破這關卡、門道,那就可說是出
40. - 40 -
離塵埃的阿羅漢了。」
【【【【論論論論】:】:】:】:家乃「枷鎖」也,人一有了家,總是被困得牢牢的。本
章具體舉出妻子與房舍田產,招來無窮痛苦禍端,此該是修道
人的障礙;能參透過得此關,就好修行了。
第二十四章第二十四章第二十四章第二十四章::::色欲障道色欲障道色欲障道色欲障道
Section 24:Sexual Desire Obstructs the Way
佛言佛言佛言佛言::::愛欲莫甚於色愛欲莫甚於色愛欲莫甚於色愛欲莫甚於色。。。。色之為欲色之為欲色之為欲色之為欲,,,,其大無外其大無外其大無外其大無外,,,,賴有賴有賴有賴有
一矣一矣一矣一矣。。。。若使二若使二若使二若使二同同同同,,,,普天之人普天之人普天之人普天之人,,,,無能為道者矣無能為道者矣無能為道者矣無能為道者矣。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "It is a miserable thing that people fall
into longings and desires. There is no thing as strong and firm as
the sex. There is no thing equal to sexual desire. It is fortunate
that there is only one. If these two things are alike, then no one in
the entire world could cultivate the Way."
【【【【註註註註】:】:】:】:
sexual:性的;男女情愛的 obstruct:阻隔;遮斷 sex:性;男女情愛 longing:愛慕;
熱望;思慕
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「人生活在七情六欲中,幾乎
沒有一個人能逃過男女之姿色愛欲的,它可是當中最厲害的,
這色欲的貪愛,影響很大,簡直無法形容;一旦色欲一起衝動,
無法得到控制後,那後果簡直不堪想像。還好只有色欲這麼厲
害,假使還有其他一個欲望,如色欲那麼厲害,那就不得了啦,
普天之下,恐怕沒人肯發心來修學佛道了,還好男女之色可藉
由修不淨觀之九想觀而對治它。」
【【【【論論論論】:】:】:】:一個人淫欲心不除,是沒辦法修戒與定的,更不必說要
是修慧了。可見修道人第一個要斷除淫欲心,也難怪佛制出家
戒,首先就是要求凡是出家弟子不能犯淫。在家眾則要節欲不
能邪淫,為了要繁衍家族也應適可而止,要善加利用多餘的精
41. - 41 -
力與時間用來修行,以期將來能趕快開悟得道證果。
第二十五章第二十五章第二十五章第二十五章::::欲火燒身欲火燒身欲火燒身欲火燒身
Section 25:The Fire of Desire Burns body
佛言佛言佛言佛言::::愛欲於人愛欲於人愛欲於人愛欲於人,,,,猶如執猶如執猶如執猶如執炬逆風而行炬逆風而行炬逆風而行炬逆風而行,,,,必有燒手之必有燒手之必有燒手之必有燒手之
患患患患。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Buddha said, "A person with love and desire in his mind
is just like one who carries a torch with him while walking against
the wind. He should worry about being burned his own hands by
the fire."
【【【【解解解解】:】:】:】:釋迦牟尼佛告訴我們說:「修行人對情愛與欲望,要把
它看作是好像手中握著一支火把,迎風撲面而行走,內心一定
要掛慮著它,它會延燒到自己的手來,它會燒毀行人的法身慧
命。」
【【【【論論論論】:】:】:】:本章佛陀在說明,如果行人迷戀著情愛與欲望不放,而
不順佛教之道,將來不久必會燒毀法身慧命。這一點可要特別
格外小心才是。
第二十六章第二十六章第二十六章第二十六章::::天魔天魔天魔天魔嬈嬈嬈嬈
ㄖ
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佛佛佛佛
Section 26:Demons from the Heavens Try to Tempt Buddha
天神獻玉女於佛天神獻玉女於佛天神獻玉女於佛天神獻玉女於佛,,,,欲壞佛意欲壞佛意欲壞佛意欲壞佛意。。。。佛言佛言佛言佛言::::革革革革囊囊囊囊
ㄋ
ㄤ
ˊ
眾穢眾穢眾穢眾穢,,,,
爾來何為爾來何為爾來何為爾來何為????去去去去!!!!吾不用吾不用吾不用吾不用。。。。天神愈敬天神愈敬天神愈敬天神愈敬,,,,因問道意因問道意因問道意因問道意。。。。佛為解佛為解佛為解佛為解
說說說說,,,,即得須陀洹果即得須陀洹果即得須陀洹果即得須陀洹果。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Once upon a time there was a God from the heaven
coming down to the earth, offering(/ contributing)many beautiful
maidens to Buddha, hoping to destroy his resolution. Buddha said
to him, “Those things which you have given me, inside their
bodies just like skin-bags full of filth(/ dirt).What reason do you
42. - 42 -
come here for?Go away; I've got no use of you."
Then the heaven spirit(/ devil)became very respectful to
Buddha, and asked him about the meaning of the Way. Buddha
explained it for him, and he immediately attained the first fruition
of Srotaapanna.
【【【【註註註註】:】:】:】:
demon:惡魔 tempt:誘惑;勾引;試驗 spirit:精靈;神靈;靈魂 offer:提供;奉
獻 maiden:少女;處女 skin-bag:皮囊 filth:汙穢;污物 fruition:果位
【【【【解解解解】:】:】:】:釋迦牟尼佛回想當初在菩提樹下,將要成等正覺的時
候,欲界天之天主魔王:波旬,心中非常恐懼,他擔心一有了
佛,他的子民將要減少,因此存心搗亂,想要阻擋佛陀成道,
起初派了許多的魔兵魔將,用武力威脅,佛不為所動。再用魔
女來擾亂佛的心意,他把如花似玉的女兒獻給佛,在佛身旁跳
舞唱歌,佛當然知道她們不懷好意,目的是要破壞佛的堅定意
力道心,不讓他修持成佛。佛看到魔女,呵斥她們說:妳們就
好像是皮做的袋子,體內充滿著眾多骯髒污穢,外表軀殼看起
來雖美麗,可是心邪不正,只不過是個臭皮囊罷了!妳們趕快
離開走吧!我可不需要妳們來服侍呢!魔王眼看他所施用硬
的、軟的、威脅、誘惑等等,佛陀都無動於衷,沒有效果;因
此反而對佛陀更加由衷地欽佩、尊敬;也因為如此,進一步來
請問修學佛道的意義,佛陀慈悲地替他開示解說佛法,魔王聽
了很高興,用心修持,覺悟了佛道,馬上就證得須陀洹初果。
【【【【論論論論】:】:】:】:本章是佛陀現身說法,把自己過去所遭遇經歷的事,告
訴眾弟子們知道,修學佛道,是會遇到眾多內心與外境的考
驗,可要經得起的。
第二十七章第二十七章第二十七章第二十七章::::無著得道無著得道無著得道無著得道
Section 27:One Attains the Way after Letting Go of Attachments