6. - 6 -
佛遺教經佛遺教經佛遺教經佛遺教經
Sutra on the Buddha's Bequeathed Teachings
壹壹壹壹、、、、序分序分序分序分
釋迦牟尼佛釋迦牟尼佛釋迦牟尼佛釋迦牟尼佛,,,,初轉法輪初轉法輪初轉法輪初轉法輪,,,,度度度度阿若憍陳如阿若憍陳如阿若憍陳如阿若憍陳如;;;;最後說法最後說法最後說法最後說法,,,,
度度度度須跋陀羅須跋陀羅須跋陀羅須跋陀羅。。。。
【【【【英譯英譯英譯英譯】:】:】:】:When Shakyamuni Buddha first turned the Wheel of
Dharma, he crossed over the Venerable Ajnatakaundinya. At the
very last time he spoke the Dharma, he crossed over the
Venerable Subhadhra.
【【【【註註註註】:】:】:】:
bequeath:遺留 Shakyamuni Buddha:釋迦牟尼佛 venerable:尊者;值得尊敬的
Ajnatakaundinya:阿若憍陳如 Dharma:法;達摩 cross over:渡 Subhadhra:須跋陀
羅
【【【【解解解解】:】:】:】:釋迦牟尼佛成道後,說法四十九年,度人無量,最先在鹿野苑,
說三轉四諦法輪:苦、集、滅、道,度五比丘中的阿若憍
ㄐ
ㄧ
ㄠ 陳如;乃至
涅槃會上,最後說法,即將滅度時,還度了須跋陀羅。
所應度者所應度者所應度者所應度者,,,,皆已度訖皆已度訖皆已度訖皆已度訖。。。。於娑羅雙樹間於娑羅雙樹間於娑羅雙樹間於娑羅雙樹間,,,,將入涅槃將入涅槃將入涅槃將入涅槃。。。。
是時中夜是時中夜是時中夜是時中夜,,,,寂然無聲寂然無聲寂然無聲寂然無聲,,,,為諸弟子略說法要為諸弟子略說法要為諸弟子略說法要為諸弟子略說法要。。。。
【【【【英譯英譯英譯英譯】:】:】:】:All of those persons whom he should cross over had
already been crossed over. He lay down between the Twin Sala
trees and prepared to enter Nirvana. It was at that time, in the
middle period of the night, that all of it appeared quiet without
any sound. Then for the sake of all of his disciples, he spoke on
the essentials of the Dharma briefly.
【【【【註註註註】:】:】:】:
Twin Sala trees:娑羅雙樹 Nirvana:涅槃 for the sake of:為了緣故 disciple:弟子;
徒弟 essential:要點
【【【【解解解解】:】:】:】:所應該得度的有緣弟子,都已經被度化完畢。最後他躺臥在娑
7. - 7 -
羅二樹環抱間,即將入圓寂。是時夜半,大地一片靜悄悄無聲,佛為
眾弟子約略再說佛法精要。
【【【【論論論論】:】:】:】:是中「初轉法輪」及「最後說法」二句,論名為開法門成就畢
竟功德。「度阿若憍
ㄐ
ㄧ
ㄠ 陳如」及「度須跋陀羅」二句,論名為弟子成就畢
竟功德。「所應度者,皆已度訖」,明佛智鑒
ㄐ
ㄧ
ㄢ
ˋ
ˋ 機,恆無忘失,得益之眾,
算數莫窮,論名為大總相成就畢竟功德。「娑羅」此翻堅固,「雙樹」
者,此樹四方各二,各各一榮一枯,上枝相合,下根相連,以表四德,
破於八倒,或惟見一雙,即表斷常。繇
ㄧ
ㄠ
ˊ
ˊ
(由)大小機異,故異見。「中
夜」,即表中道。「寂然」者,心行處滅。「無聲」者,言語道斷。論名
此四句,為因果自相成就畢竟功德。謂「雙樹」間,是因自相;「將入
涅槃」,是因共果自相;「是時中夜」是總自相;「寂然無聲」,是果自
相。「諸弟子」者上首眷屬人位差別。「法要」者,世、出世間法位差
別。論名此句為分別總相成就畢竟功德。夫垂入涅槃,則無復會;已
在中夜,則為時不多,故取要略說,以作最後警策。真不啻
ㄔ
ˋ
ˋ
(止、但)
一字一血,讀者可弗思乎!?
貳貳貳貳、、、、正宗分正宗分正宗分正宗分
明共世間法要明共世間法要明共世間法要明共世間法要
<<<<一一一一>>>>對治邪業法要對治邪業法要對治邪業法要對治邪業法要
1、、、、明根本清淨戒明根本清淨戒明根本清淨戒明根本清淨戒
汝等比丘汝等比丘汝等比丘汝等比丘,,,,於我滅後於我滅後於我滅後於我滅後,,,,當尊重珍敬當尊重珍敬當尊重珍敬當尊重珍敬波羅提木叉波羅提木叉波羅提木叉波羅提木叉,,,,如如如如
闇闇闇闇
ㄢ
ˋ
遇明遇明遇明遇明,,,,貧人得寶貧人得寶貧人得寶貧人得寶。。。。當知此則是汝等大師當知此則是汝等大師當知此則是汝等大師當知此則是汝等大師,,,,若我住世若我住世若我住世若我住世,,,,
無異此也無異此也無異此也無異此也。。。。
【【【【英譯英譯英譯英譯】:】:】:】:All bodies of Bhikshu you are!After I am Nirvana,
you should revere(/ honor / respect)the Pratimoksha. It is like a
man who find a light in darkness, or like a poor person who
obtain treasure. You should know that it is like your great teacher
(/ master), and it is not different from my actual presence in the
8. - 8 -
world(/ on earth).
【【【【註註註註】:】:】:】:
Bhikshu:比丘 revere:崇敬;尊重 honor:尊敬 Pratimoksha:波羅提木叉;戒規
master:師傅;大師 actual:實際上的 presence:存在;住世
【【【【解解解解】:】:】:】:不管你們是出家、在家之七眾學佛弟子:比丘、比丘尼、沙彌、
沙彌尼、式擦摩那、優婆塞、優婆夷等等,在我圓寂滅度了之後,我
所留下的遺教戒規( /波羅提木叉),大家都應當加以珍惜敬重,我在
世時,所制定的別別解脫法戒律,依此法身可度二障:就好像一個人,
進入黑暗的房子,得遇到光明照亮一樣,得度煩惱暗障;又好像貧窮
的人獲得寶藏,得度空無善根障;你們應當知道這別別解脫法,是你
們的大師。我在世時,你們以我為師,我滅度不在世後,你們要以「戒」
為師,這些戒就像我活著在世一樣,沒有什麼差別。若不能持戒,就
是跟我同住在一起,猷如相隔萬里。若能持戒,就是離我百世,也像
跟我同時住在一起一樣。
【【【【論論論論】:】:】:】:佛金口誠言若此,怎可奈何捨此別求。佛苦口婆心在離世前,
交待眾弟子,以後要以戒為師。
2、、、、明方便遠明方便遠明方便遠明方便遠離離離離清淨戒清淨戒清淨戒清淨戒
持淨戒者持淨戒者持淨戒者持淨戒者,,,,不得販賣貿易不得販賣貿易不得販賣貿易不得販賣貿易,,,,安置田宅安置田宅安置田宅安置田宅,,,,畜養人民畜養人民畜養人民畜養人民、、、、
奴婢奴婢奴婢奴婢、、、、畜生畜生畜生畜生;;;;一切種植及諸財寶一切種植及諸財寶一切種植及諸財寶一切種植及諸財寶,,,,皆當遠離皆當遠離皆當遠離皆當遠離,,,,如避火如避火如避火如避火阬阬阬阬
ㄎ
ㄥ
;;;;
不得斬伐草木不得斬伐草木不得斬伐草木不得斬伐草木,,,,墾土掘地墾土掘地墾土掘地墾土掘地。。。。合和湯藥合和湯藥合和湯藥合和湯藥,,,,占相吉凶占相吉凶占相吉凶占相吉凶,,,,仰觀仰觀仰觀仰觀
星宿星宿星宿星宿,,,,推步盈虛推步盈虛推步盈虛推步盈虛,,,,歷數算計歷數算計歷數算計歷數算計,,,,皆所不應皆所不應皆所不應皆所不應。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Those of you who uphold(/ support)the pure precepts
should not buy, sell or trade any thing. You should not covet or
envy and long for possession of fields or buildings. You should
keep away from raising people or any servants to serve or animals
for making money. You should stay far away from all kinds of
agricultural work and get any wealth or fortunes, and this just as
9. - 9 -
you avoid a pit of fire. You should not cut down or move away
any grass or trees from the earth. You should not plow fields or
dig the earth to plant anything. You should not compound many
kinds of grass into medicines’ complex. You should not prophesy
(/ foretell)or divine destiny of any person, and tell them which
time is good or evil to come, and where is a good place to live, or
where is a good place to bury human dead bodies. You should not
look up your heads to observe the constellations in the heaven.
You should not cast horoscopes by means of the waxing and
waning of the moon, or compute astrological fortunes to tell
persons to avoid some bad fortunes for making money. All of
these ways to make a living or activities are improper and
prohibited.
【【【【註註註註】:】:】:】:
uphold:支持;擁護 precept:教誡 covet:貪圖;垂涎 agriculture:農業 wealth:財
富 treasure:寶藏 pit:坑 compound:混合 complex:複合物 prophesy:預言
divine:占卜 observe:觀察 constellations:星座;星運 horoscope:占星術;天宮圖
cast a horoscope:算命 wax and wan:盈虧 compute:計算 astrological:占星術的
fortune:運氣;命運
【【【【解解解解】:】:】:】:凡是恪
ㄎ
ㄜ
ˋ
守奉行清淨戒律的人:(一)、不可以從商販賣--此乃是
方便求利增過。(二)、不可買賣東西--是現前求利增過。(三)、不可貿
易--從事大宗買賣生意,是交易求利增過。若依世價無求利心,不犯。
(四)、不可以置產、購置田產宅第--是所居業處求多安穩增過。(五)、
不得蓄養人民--是眷屬增過。(六)、不得養奴婢--是難生卑下心增過,
以向此等人,易生我慢故。(七)、不得養畜牲--是養生求利增過。(八)、
不得一切耕種、栽植--是多事增過。(九)、不得聚集諸多金銀珠寶--是
積聚增過。(十)、以上都當遠離--如避火坑,是不覺增過。(十一)、不
得砍伐斬除草木,,,,開墾挖掘土地--是不順威儀及損眾生增過。以上十一
是增過事,修行菩薩宜速遠離,不應親近,或有為眾生許開緣者,如
律說須精審。是護戒令不同凡夫增過。
再說禁止作五事:(一)、不可當起醫生替人看病、合和湯藥。(二)、
12. - 12 -
dhyana concentrations(/ meditation/ contemplation), and reach
the wisdom of the cessation(/ extinction)of suffering.
【【【【註註註註】:】:】:】:
characteristic:特徵 Pratimoksha:波羅提木叉 give rise to:引生 dhyana:禪的
concentration:全神貫注;集中 cessation:中止;中斷
【【【【解解解解】:】:】:】:在此我稍微簡略地說持戒的相狀;戒是正朝順著解脫的方向,
根本之道,所以把它稱為波羅提木叉。因依賴這些戒律,才能導致產
生四禪八定,以及消滅八苦、無量苦痛的智慧。
【【【【論論論論】:】:】:】:戒體惟一,所謂無作;戒相至多,所謂五篇七聚。今舉恆情最
易犯者言之,故名略說。繇
ㄧ
ㄠ
ˊ
ˊ
(由)此戒故,能度身口意惡彼岸,成就
三業解脫。是故行人若想正朝順著方向解脫之根本,必以此戒為本。
因戒可生四禪八定,且可消滅八苦、無量苦痛;因定發慧,定慧無不
從戒生。
4、、、、說勸修戒利益說勸修戒利益說勸修戒利益說勸修戒利益
是故比丘是故比丘是故比丘是故比丘,,,,當持淨當持淨當持淨當持淨戒戒戒戒,,,,勿令毀缺勿令毀缺勿令毀缺勿令毀缺。。。。若能持淨戒若能持淨戒若能持淨戒若能持淨戒,,,,是是是是
則能有善法則能有善法則能有善法則能有善法;;;;若無淨戒若無淨戒若無淨戒若無淨戒,,,,諸善功德皆不得生諸善功德皆不得生諸善功德皆不得生諸善功德皆不得生。。。。是以當知是以當知是以當知是以當知,,,,
戒為第一安隱功德住處戒為第一安隱功德住處戒為第一安隱功德住處戒為第一安隱功德住處。。。。
【【【【英譯英譯英譯英譯】:】:】:】:For this reason, as a body of Bhikshu you are, you
should uphold the pure precepts(/ disciplines)and should not
allow them to be broken. If a person is able to uphold the pure
precepts(/ disciplines), he will, as a result, be able to have good
dharmas. If he has no the pure precepts(/ disciplines), he cannot
get and give rise to any good merit and virtue. Therefore you
should know that the precepts(/ disciplines)are the good place to
dwell and the foremost secure merit and virtue.
【【【【註註註註】:】:】:】:
foremost:最先的;第一的 as a result:因此;結果 merit:功德 virtue:德行 secure:
安全的
【【【【解解解解】:】:】:】:因此之故,我勸你們出家人不要喪失戒體,應當要遵行、奉持
14. - 14 -
及方便戒,以下我來說護五根法要:你們應當克制眼、耳、鼻、舌、
身之五根門,不要放縱它們逃去享樂,進入色、聲、香、味、觸,(/ 或
指財、色、名、食、睡)。比如牧人(/ 喻比丘)、看牛(/ 喻五根)吃
草,,,,手拿著棍杖(/ 喻戒律)監視著牛,,,,不使它亂跑、不受牽制,,,,侵犯
農家之苗禾莊稼(/ 喻諸善功德,即定慧等法)。
假使放縱五根,不僅五欲沒有邊際不受牽制(/ 縱五根不惟妨善又
必墜惡),也好像一匹難於馴服的惡馬,,,,沒裝配上馬韁(/ 喻戒念)加
以牽制,,,,將當拖累人掉落危險的坑洞(/ 喻三惡道)。
如被劫賊如被劫賊如被劫賊如被劫賊,,,,苦止一世苦止一世苦止一世苦止一世;;;;五根賊禍五根賊禍五根賊禍五根賊禍,,,,殃及累世殃及累世殃及累世殃及累世。。。。為害為害為害為害
甚重甚重甚重甚重,,,,不可不慎不可不慎不可不慎不可不慎!!!!是故智者制而不隨是故智者制而不隨是故智者制而不隨是故智者制而不隨,,,,持之如賊持之如賊持之如賊持之如賊,,,,不令不令不令不令
縱逸縱逸縱逸縱逸;;;;假令縱之假令縱之假令縱之假令縱之,,,,皆亦不久見其磨滅皆亦不久見其磨滅皆亦不久見其磨滅皆亦不久見其磨滅。。。。
【【【【英譯英譯英譯英譯】:】:】:】:It is as if you are robbed or injured by a robber or a thief,
you will suffer for only a single life. But the injury from the
plundering done by the five sense organs will bring misfortunes
which extend for many lives. Because their harm is extremely
heavy, it is not allowable to be careless. For this reason those wise
people restrain the five sense organs and don’t let them go along
with their pleasure. They restrain them just like to guard against
thieves and not allowed them to run loose. If you let them run
loose for a while, before long you will also observe their
destruction.
【【【【註註註註】:】:】:】:
injure:受傷害 plunder:搶劫 observe:看到;觀察到 destruction:毀壞;破壞
【【【【解解解解】:】:】:】:又好像是被盜賊劫掠,痛苦至多僅一生就沒了,但五根傷害降
禍會遭殃連累到我們多生多世,,,,禍害非常的嚴重,,,,不可不當心謹慎!
所以聰明有智慧的人制止它,不令其隨心所欲,,,,小心翼翼地看管著它,
如防盜匪,,,,不放任它們逃出去為非做歹。。。。假使放縱它們的話,當會不
久看到它們來磨損、消滅到道心的開展。
【【【【論論論論】:】:】:】:佛所說的法,都先用一般能容易了解的譬喻,後再說法,所收
15. - 15 -
的效果當然事半功倍。
欲放逸苦對治欲放逸苦對治欲放逸苦對治欲放逸苦對治
此此此此五根者五根者五根者五根者,,,,心為其主心為其主心為其主心為其主,,,,是故汝等當好制心是故汝等當好制心是故汝等當好制心是故汝等當好制心。。。。心之可心之可心之可心之可
畏畏畏畏,,,,甚於毒蛇甚於毒蛇甚於毒蛇甚於毒蛇、、、、惡獸惡獸惡獸惡獸、、、、怨賊怨賊怨賊怨賊、、、、大火越逸大火越逸大火越逸大火越逸,,,,未足喻也未足喻也未足喻也未足喻也。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Since the five sense organs have the mind as their ruler,
you should restrain the mind well. Your mind(/ mental idea)is
more dangerous than an extremely poisonous snake, a savage
beast or a hateful robber. A great fire rushing upon you is still not
a satisfactory analogy for the mind.
【【【【註註註註】:】:】:】:
savage:野蠻的;野生的 beast:野獸 satisfactory:滿意的 analogy:譬喻
【【【【解解解解】:】:】:】:此五根是色法,頑鈍無知,依心而轉,故皆以心為出主意者。
所以想要制伏五根,莫如先制心意志,你們要好好地管制心意識的活
動。心的貪分煩惱,可怕甚至於超過於毒蛇,瞋分煩惱吞害善根,可
怕過於猛獸,癡分煩惱損滅善根,過於冤親債主或盜賊。其它煩惱焚
燒善根,過於大火翻牆飛竄逃逸,是難足以比喻。
譬如有人譬如有人譬如有人譬如有人,,,,手執蜜器手執蜜器手執蜜器手執蜜器,,,,動轉輕動轉輕動轉輕動轉輕躁躁躁躁
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,,,,但觀於蜜但觀於蜜但觀於蜜但觀於蜜,,,,不不不不
見深阬見深阬見深阬見深阬。。。。譬如狂象無鉤譬如狂象無鉤譬如狂象無鉤譬如狂象無鉤,,,,猿猴得樹猿猴得樹猿猴得樹猿猴得樹,,,,騰躍騰躍騰躍騰躍踔踔踔踔
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躑躑躑躑
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,,,,難可難可難可難可
禁制禁制禁制禁制。。。。
【【【【英譯英譯英譯英譯】:】:】:】:It is just like a person carrying a container with honey,
as he moves along in haste. He only pays attention to the honey,
and does not notice a deep pit before him. It is like a mad elephant
without a barb, or a monkey in a tree jumping about here and
there. Both of them are difficult to restrain indeed.
【【【【註註註註】:】:】:】:
container:容器 in haste:匆忙地 pay attention to:注意到 barb:倒刺;倒鈎
【【【【解解解解】:】:】:】:又比喻一個輕舉妄動的人,手端著裝有蜂蜜的器皿(/ 喻五根
受五塵樂),舉止行動心浮氣躁(/ 喻轉識隨逐諸根,念念不定)只關
16. - 16 -
心看顧著蜂蜜(/ 喻六識唯緣現世六塵),不見深洞(/ 喻不知未來障
礙)。
又比如一頭瘋狂、發瘋的大象,沒有掛著鐵鈎加以牽制(/ 喻心無
三昧法所制),,,,一隻猿猴爬上樹,四處攀登跳躍跳上跳下(/ 喻心緣六
塵境生染),難以禁止制伏。
當急挫之當急挫之當急挫之當急挫之,,,,無令放逸無令放逸無令放逸無令放逸。。。。縱此縱此縱此縱此心者心者心者心者,,,,喪人善事喪人善事喪人善事喪人善事;;;;制之制之制之制之
一處一處一處一處,,,,無事不辦無事不辦無事不辦無事不辦。。。。是故比丘是故比丘是故比丘是故比丘,,,,當勤精進當勤精進當勤精進當勤精進,,,,折伏汝心折伏汝心折伏汝心折伏汝心。。。。
【【【【英譯英譯英譯英譯】:】:】:】:You should hasten to control it, and not allow it to run
loose. Those people who allow their minds to wander freely will
lose the goodness that they have done. By restraining it in one
place there is no affair which cannot be completed. For this
reason, a body of Bhikshu you are, you should vigorously subdue
(/ conquer)your mind.
【【【【註註註註】:】:】:】:
hasten:趕緊 wander:閒蕩;流浪 vigorously:精進地;充滿活力地 subdue:征服;
鎮壓
【【【【解解解解】:】:】:】:行人應當趕快阻止它,不要讓它逃出去,要令它調柔不動三昧。
假使放縱此心出去,它會傷害到我人的善事,(/ 明失諸功德障);把心
收斂固定在一個定點上(/ 示無二念三昧相),沒有辦不了的事(/ 示
起多功德三昧相)。
所以說諸位佛弟子,你們應當勤奮、心念專純集中,繼續往前邁
進,去降服、調伏你們的心(/ 示調柔不動三昧相)。
2、、、、多食苦對治多食苦對治多食苦對治多食苦對治
汝等比丘汝等比丘汝等比丘汝等比丘,,,,受諸飲食受諸飲食受諸飲食受諸飲食,,,,當如服藥當如服藥當如服藥當如服藥,,,,於好於惡於好於惡於好於惡於好於惡,,,,勿生勿生勿生勿生
增減增減增減增減。。。。趣得支身趣得支身趣得支身趣得支身,,,,以除饑渴以除饑渴以除饑渴以除饑渴。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called all bodies of Bhikshu you are!You should
accept various kinds of food and drinks as if you were taking
17. - 17 -
medicine. Whether they are good or bad, do not take more or less
of them, but just use them to cure your hunger and thirst and to
maintain the body.
【【【【註註註註】:】:】:】:
various:不同種類的 maintain:支持;維持
【【【【解解解解】:】:】:】:你們出家修道人,對於飲食,外出托缽,受在家人供養,當以
五觀對治,為治饑渴當如吃藥對治,對於飯菜好壞要平等觀之,不應
對好吃的多吃,不好吃的就少吃;只要求得以支持四肢身體百骸
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ˊ
,解
除饑餓口渴就可。
如蜂採華如蜂採華如蜂採華如蜂採華,,,,但取其味但取其味但取其味但取其味,,,,不損色香不損色香不損色香不損色香;;;;比丘亦爾比丘亦爾比丘亦爾比丘亦爾,,,,受人受人受人受人
供養供養供養供養,,,,趣自除惱趣自除惱趣自除惱趣自除惱,,,,無得多求無得多求無得多求無得多求,,,,壞其善心壞其善心壞其善心壞其善心。。。。譬如智者譬如智者譬如智者譬如智者,,,,籌籌籌籌
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量牛力所堪多少量牛力所堪多少量牛力所堪多少量牛力所堪多少,,,,不令過分不令過分不令過分不令過分,,,,以竭其力以竭其力以竭其力以竭其力。。。。
【【【【英譯英譯英譯英譯】:】:】:】:To be a body of Bhikshu you are, you should take the
same way as bees gathering from flowers, only taking the pollen
without harming their form or scent. To be a body of Bhikshu is
the same as it, too. You receive offerings from laymen in order to
put an end to distress, but do not seek to obtain too much from
them. If you don’t do this way, you will spoil their good hearts. To
be like a wise man, who has estimated the load that suits the
strength of his ox, you do not exceed that amount and exhaust its
strength.
【【【【註註註註】:】:】:】:
pollen:花粉 scent:香味 layman:在家人;俗人 offering:供養 distress:苦惱
estimate:估計 exceed:超過 exhaust:耗盡
【【【【解解解解】:】:】:】:修行人如蜜蜂採集花蜜,但吸取其精華,充作營養,還幫其傳
播花粉,並沒損害到花的香味,(意指:把佛法順便傳播給他人,以便
利己利人);你們出家人也是如此,接受在家人的供養,,,,自己只求除去
饑渴之熱惱,不可要求過多,,,,否則恐怕會損壞布施者的善心。。。。好像一
個有智慧的人,他利用一頭牛來耕種拉車,要事先較量、算計這頭牛
的能力能負荷多少,不要使它過分負擔,以防止用盡它的力氣。。。。
19. - 19 -
當念無常之火當念無常之火當念無常之火當念無常之火,,,,燒諸世間燒諸世間燒諸世間燒諸世間,,,,早求自度早求自度早求自度早求自度,,,,勿睡眠也勿睡眠也勿睡眠也勿睡眠也。。。。
【【【【英譯英譯英譯英譯】:】:】:】:You should be careful and mindful of the fire of
impermanence, which will burn up all the world. You should seek
the way early to cross yourself over and do not sleep.
【【【【註註註註】:】:】:】:
impermanence:無常
【【【【解解解解】:】:】:】:你們應當要想念起死亡不知什麼時候要到來,一旦無常之火燒
到世間,人命就沒了,想要再修行就來不及了,所以要趁此刻還有命
在,趕快自了脫生死,不要吃得太飽以致身感悶重,而懶惰想睡覺,
這樣是有礙定慧的開發。
諸煩惱賊常諸煩惱賊常諸煩惱賊常諸煩惱賊常伺伺伺伺
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殺人殺人殺人殺人,,,,甚於怨家甚於怨家甚於怨家甚於怨家,,,,安可睡眠安可睡眠安可睡眠安可睡眠,,,,不自不自不自不自
警警警警寤寤寤寤
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????煩惱毒煩惱毒煩惱毒煩惱毒蛇睡在汝心蛇睡在汝心蛇睡在汝心蛇睡在汝心,,,,譬如黑譬如黑譬如黑譬如黑蚖蚖蚖蚖
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在汝室睡在汝室睡在汝室睡在汝室睡,,,,當以當以當以當以
持戒之鉤早持戒之鉤早持戒之鉤早持戒之鉤早摒摒摒摒
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除之除之除之除之。。。。睡蛇既出睡蛇既出睡蛇既出睡蛇既出,,,,乃可安眠乃可安眠乃可安眠乃可安眠;;;;不出而眠不出而眠不出而眠不出而眠,,,,
是無慚人是無慚人是無慚人是無慚人!!!!
【【【【英譯英譯英譯英譯】:】:】:】:The thieves of afflictions or worriment always conceal
and prepare to and wait to kill you .The danger is even worse than
your mortal or deadly enemies. How dare you to sleep?How can
you not rouse yourself to keep awaken?The poisonous serpent of
afflictions is sleeping in your mind; just as if a black viper curls
itself and sleeps in your room. You must use the hook of precepts
to remove it away from your room quickly. When the sleeping
snake is gone, then you can take a rest at ease. Those people who
sleep soundly even though the snake hasn’t yet gone, are without
shame.
【【【【註註註註】:】:】:】:
affliction:痛苦;苦難 mortal:致命的 rouse:驚醒 serpent:毒蛇 viper:蝮蛇 at
ease:自由自在;輕鬆
【【【【解解解解】:】:】:】:諸煩惱賊常伺機等待殺人,它甚至於超過冤親債主、仇家,怎
可安心睡眠,不自己不警覺、不隨時保持清醒,還敢睡懶覺?貪、瞋、
癡、慢、疑等煩惱,雖不現行,未嘗不潛伏在你的潛意識中,像是毒
25. - 25 -
活;生計 arrogance:驕傲;傲慢 lay people:平民;俗人;白衣沒出家修行者
liberation:解脫;自由自在 humble:謙虛的
【【【【解解解解】:】:】:】:你們修道人呀!應該每天早上起床的時候,自己摸一摸頭頂,
已剃髮修行,不同於俗人,已經捨棄裝飾、享受好物,身上可穿著土
黃色不起眼的衣物,如糞掃衣類,手拿著沿門托缽的應量器,向人求
乞食物過生活;自己見到如是穿著,如果還起驕慢心,應當趕緊消滅
它。增長驕傲我慢,尚且也不是在家俗人所應當,何況你們是出家入
道之人。你們為了要解脫的緣故,自我降低、貶低身份,而家家戶戶
向人行乞食呢!
【【【【論論論論】:】:】:】:本文有五句對治:(一)、「當自摸頭」,則無冠冕
ㄇ
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ˇ
ˇ 以嚴首。(二)、
「已捨飾好」,則無劍佩以飾身。(三)、「著壞色衣」,則無五彩以煥服。
(四)、「執持應器」,則無僮僕以供役。(五)、「以乞自活」,則無帑
ㄊ
ㄤ
ˇ
ˇ
藏
以積財。故應用智慧常自觀察,設起憍慢,便應疾疾滅除之。白衣在
家修人,尚不宜憍慢,況求解脫者!
3、、、、諂曲煩惱障對治諂曲煩惱障對治諂曲煩惱障對治諂曲煩惱障對治
汝等比丘汝等比丘汝等比丘汝等比丘,,,,諂曲之心諂曲之心諂曲之心諂曲之心,,,,與道相違與道相違與道相違與道相違,,,,是故宜應質直其是故宜應質直其是故宜應質直其是故宜應質直其
心心心心。。。。當知諂曲但為欺誑當知諂曲但為欺誑當知諂曲但為欺誑當知諂曲但為欺誑,,,,入道之人入道之人入道之人入道之人,,,,則無是處則無是處則無是處則無是處。。。。是故汝是故汝是故汝是故汝
等等等等,,,,宜當端心宜當端心宜當端心宜當端心,,,,以質直為本以質直為本以質直為本以質直為本。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called all bodies of Bhishu you are!If you have
thoughts of flattery, that is contradictory to the Way. Therefore
you should have a straightforward disposition in mind. You
should know that flattery is nothing but the deceit, so people who
have entered the Way should not flatter. For this reason, all of you
should have an upright or honest mind, and take a straightforward
disposition as your basis.
【【【【註註註註】:】:】:】:
flattery:諂媚 contradictory:互相矛盾的;抵觸的;對立的 straightforward:正直的;
率直的 disposition:性情;個性;氣質 deceit:欺騙;虛偽 upright:正直的;誠實
26. - 26 -
的 basis:基礎;基本原理
【【【【解解解解】:】:】:】:你們修道人呀!那諂媚逢迎希合之言、隨逶
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迤
ㄧ
ˇ
ˇ
之念邪惡歪曲之
心,只為自我欺誑,也欺誑他人,決非入道者所有,與道相違背,所
以你們應該樸實正直其心,心言直故,永無諸委曲相。當知諂曲但為
欺瞞詐騙,入道之人,是不應該有的壞習氣、毛病。所以你們大家,
應好好地端正、端莊你們的心,以質直為本。
【【【【論論論論】:】:】:】:諂則不質,曲則勿直;只為自欺誑亦欺誑他人,決非入道者所
有;直心是道場,心言直故,永無諸委曲相。設非正念真如,豈得名
「端心」哉?
明不共世間法要明不共世間法要明不共世間法要明不共世間法要
1、、、、無求功德無求功德無求功德無求功德
汝等比丘汝等比丘汝等比丘汝等比丘!!!!當知多欲之人當知多欲之人當知多欲之人當知多欲之人,,,,多求利故多求利故多求利故多求利故,,,,苦惱亦多苦惱亦多苦惱亦多苦惱亦多。。。。
少欲之人少欲之人少欲之人少欲之人,,,,無求無欲無求無欲無求無欲無求無欲,,,,則無此患則無此患則無此患則無此患。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called all bodies of Bhishu you are!You should
know that those people who have much desire will suffer much. It
is because they constantly seek for their own benefits. Those
people, who reduce their desires, will be free from seeking(/
longing for)desires. They will not have any trouble as those
people who have so much trouble.
【【【【解解解解】:】:】:】:你們修道人呀!應當知道多求慾望、貪多無厭的人,因有所多
求的緣故,所以煩惱障、業障,報障也多。少欲知足的人,因他知覺
這些障礙,不求多欲,所以就沒有這些過患、災難。
直爾少欲直爾少欲直爾少欲直爾少欲,,,,尚宜修習尚宜修習尚宜修習尚宜修習,,,,何況少欲能生諸功德何況少欲能生諸功德何況少欲能生諸功德何況少欲能生諸功德!!!!少欲少欲少欲少欲
之人之人之人之人,,,,則無諂曲以求人意則無諂曲以求人意則無諂曲以求人意則無諂曲以求人意,,,,亦復不為諸根所牽亦復不為諸根所牽亦復不為諸根所牽亦復不為諸根所牽。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called all bodies of Bhishu you are!You should
know that those people who have the straight-away mind will
reduce their desires and cultivate themselves appropriately. Much
less those people who have reduced desires can increase and
make much merit. Those people who have reduced their desires,
27. - 27 -
they do not flatter others in order to get what they want to.
Moreover they will not be dragged along by their five sense
organs.
【【【【註註註註】:】:】:】:
straight-away:一直線的 appropriately:適宜地 drag:拖拉
【【【【解解解解】:】:】:】:一向如此少欲知足,尚且應該自我修練薰習,何況少欲能生許
多的功德,成就無量聖善法!少欲的人,則無諂曲,是無惑障、無業
障,不必要看人家的臉色而有所求;也不為五根所牽連,令人不自在,
是為無苦障。
行少欲者行少欲者行少欲者行少欲者,,,,心則坦然心則坦然心則坦然心則坦然,,,,無所憂畏無所憂畏無所憂畏無所憂畏,,,,觸事有餘觸事有餘觸事有餘觸事有餘,,,,常無常無常無常無
不足不足不足不足。。。。有少欲者有少欲者有少欲者有少欲者,,,,則有涅槃則有涅槃則有涅槃則有涅槃。。。。是名少欲是名少欲是名少欲是名少欲。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Those people who reduce their desires have, as a
consequence, a peaceful mind, without any worriment or fear.
When they have any situation arising, they feel ever satisfied and
never discontent. One who reduces his desires can realize Nirvana.
This is my teaching on reducing desires.
【【【【註註註註】:】:】:】:
consequence:結果;後果 situation:情況;狀況 discontent:不滿意
【【【【解解解解】:】:】:】:行少欲的人,心則平坦安然無牽無掛,是法身成就;沒什麼好
憂慮恐懼害怕的,是所般若成就;接觸處理事情心有餘力,永遠不會
不足,是所解脫成就。有少欲的人,則沒有煩惱、到彼岸、自由自在,
是所涅槃為果成就;能達到這樣子,才算名叫少欲。
【【【【論論論論】:】:】:】:是該文中有五種所知覺相:(一)、知覺障相。謂「多欲」是煩
惱障,「多求」是業障,「苦惱亦多」是報障。(二)、知覺治相。謂「無
求無欲,則無此患。」(三)、知覺因果集起相。謂少欲無患,已應修
習,況能生諸功德,成就無量聖善法。(四)、知覺無諸障畢竟相。謂
無諂曲,是無惑障;無求人意,是無業障;不為諸根所牽,是無苦障。
(五)、知覺果成就相。謂「心則坦然」,故法身成就;「無所憂畏」是
般若成就;「觸事有餘,常無不足」,是解脫成就。三德具足,名大涅
28. - 28 -
槃。是知少欲為因,涅槃為果。
2、、、、知足功德知足功德知足功德知足功德
汝等比丘汝等比丘汝等比丘汝等比丘,,,,若欲脫諸苦惱若欲脫諸苦惱若欲脫諸苦惱若欲脫諸苦惱,,,,當觀知足當觀知足當觀知足當觀知足。。。。知足之法知足之法知足之法知足之法,,,,
即是富樂安隱之處即是富樂安隱之處即是富樂安隱之處即是富樂安隱之處。。。。知足之人知足之人知足之人知足之人,,,,雖臥地上雖臥地上雖臥地上雖臥地上,,,,猶為安樂猶為安樂猶為安樂猶為安樂;;;;
不知足者不知足者不知足者不知足者,,,,雖處天堂雖處天堂雖處天堂雖處天堂,,,,亦不稱意亦不稱意亦不稱意亦不稱意。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!If you wish to be
free from all suffering and difficulty, you should know and
observe contentment. The dharma of contentment is the dwelling
of blessings, wealth, happiness, and peace. Those people who are
content, although they might sleep on the ground feel peaceful
and happy in their deep minds. Those who are not content,
although they might abide in the heavens, are still dissatisfied.
【【【【註註註註】:】:】:】:
blessing:神恩;祝福 abide:滯留;居留
【【【【解解解解】:】:】:】:你們修道人呀!假使想要脫離諸多苦惱,對治苦因果,應當觀
想知足。知足的法門可是通往富樂安穩的地方,是所清淨的因果。知
足的人,雖躺臥在地上睡覺,他也心安快樂。不知足的人,雖然就是
處在天堂,他也不稱心滿意。
不知足者不知足者不知足者不知足者,,,,雖富而貧雖富而貧雖富而貧雖富而貧;;;;知足之人知足之人知足之人知足之人,,,,雖貧而富雖貧而富雖貧而富雖貧而富。。。。不知不知不知不知
足者足者足者足者,,,,常為五欲所牽常為五欲所牽常為五欲所牽常為五欲所牽,,,,為知足者之所憐為知足者之所憐為知足者之所憐為知足者之所憐愍愍愍愍
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ˇ
。。。。是名知足是名知足是名知足是名知足。。。。
【【【【英譯英譯英譯英譯】:】:】:】:Those people, who are not content, even if they are
wealthy, still are poor. Those people, who are content, although
they might be poor, are truly rich. Those people who are
discontent are always dragged along by their five sense organs,
and are pitied by those who are content. This is my teaching on
contentment.
【【【【註註註註】:】:】:】:
pity:同情;憐憫;可憐
32. - 32 -
fire, it is hard to get the fire. This is my teaching on vigor(/
diligence / endeavor).
【【【【註註註註】:】:】:】:
frequently:經常地 lax:鬆懈 vigor:精力;魄力;活力 diligence:勤奮 endeavor:
努力
【【【【解解解解】:】:】:】:假使一個修行人,他的心屢次懈怠荒廢,就好比是要鑽木取火,
兩根木頭還沒被摩擦生熱足夠起火,就停下來休息(/ 喻懈怠失念之
過),雖然是想要獲得火種,火苗是很難能辦到的。修行若不是這樣子,
才算是名精進。
【【【【論論論論】:】:】:】:勤則不惰,精則不雜,進則不退。所以三乘聖果,剋
ㄎ
ㄜ
ˋ
ˋ
獲無難,
不同外道無益苦行。小流穿石,喻恆不休息之功。鑽火數息,喻懈怠
失念之過。
5、、、、不忘念功德不忘念功德不忘念功德不忘念功德
汝等比丘汝等比丘汝等比丘汝等比丘,,,,求善知識求善知識求善知識求善知識,,,,求善護助求善護助求善護助求善護助,,,,無如不忘念無如不忘念無如不忘念無如不忘念。。。。若若若若
有不忘念者有不忘念者有不忘念者有不忘念者,,,,諸煩惱賊則不能入諸煩惱賊則不能入諸煩惱賊則不能入諸煩惱賊則不能入。。。。是故汝等是故汝等是故汝等是故汝等,,,,常當攝念常當攝念常當攝念常當攝念
在心在心在心在心。。。。若失念者若失念者若失念者若失念者,,,,則失諸功德則失諸功德則失諸功德則失諸功德。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!You should seek
for a good and wise advisor for consultation, or for a wholesome
benefactor to help. But it is not so good as to seek for no
mindfulness. If any one who do not neglect or forget mindfulness,
none of the thieves of afflictions can enter his mind. For this
reason all of you should constantly collect and concentrate the
thoughts in your mind. If you lose mindfulness then you will lose
all merits and virtues.
【【【【註註註註】:】:】:】:
advisor:顧問 wholesome:有益的 benefactor:恩人 mindfulness:注意;留心
【【【【解解解解】:】:】:】:你們修道人呀!修行要去找精通於佛法,又勤於修行的人向他
聞法,向他求助,請他來保護、協助、指導你如法修行而內善思維。
但還是不如比不忘失正念來得更重要。假使沒有忘失正念的人,那他
的煩惱賊就不能入侵。所以說你們,應要常常收攝正念。假使喪失正
33. - 33 -
念的人,那他就會失去諸多的功德。
若念力堅強若念力堅強若念力堅強若念力堅強,,,,雖入五欲賊中雖入五欲賊中雖入五欲賊中雖入五欲賊中,,,,不為所害不為所害不為所害不為所害;;;;譬如著譬如著譬如著譬如著鎧鎧鎧鎧
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入陣入陣入陣入陣,,,,則無所畏則無所畏則無所畏則無所畏。。。。是名不忘念是名不忘念是名不忘念是名不忘念。。。。
【【【【英譯英譯英譯英譯】:】:】:】:If your power of mindfulness is firm and strong, though
you mingle with the thieves of the five desires, they cannot harm
you. You are just like joining a battle wearing armor, thus you
don’t have to fear. This is my teaching on mindfulness.
【【【【註註註註】:】:】:】:
firm:堅固 mingle:相混;交往 armor:鎧
【【【【解解解解】:】:】:】:假使正念的力道堅強,雖然就是進入五欲賊中,也不為所害。
就好比身穿鎧甲進入陣地,於戰爭打仗中,也沒有所畏懼害怕,不被
敵入侵、被賊所害。能這樣子修行,才被叫做不忘失正念。
【【【【論論論論】:】:】:】:此不忘念,是一切行上首。言一切行者,略說三種:(一)、聞
法行,即求善知識。(二)、內善思維行,即求善護。(三)、如法修行,
即求善助。此三行亦名三慧。慧以照了為義,行以進趣為義。照了進
趣,悉繇
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ˊ
(/ 由)不忘念。無聞行,如覆器不能受水。無思行,如漏器
雖受而失。無修行,如穢器雖不漏失,穢不可用。今有不忘念,則有
三行。有三行者,能破無始煩惱怨賊,是故常當攝念在心;即著堅鎧
入陣,則不被賊害,而能殺賊。
6、、、、禪定功德禪定功德禪定功德禪定功德
汝等比丘汝等比丘汝等比丘汝等比丘,,,,若攝心者若攝心者若攝心者若攝心者,,,,心則在定心則在定心則在定心則在定。。。。心在定故心在定故心在定故心在定故,,,,能知能知能知能知
世間生滅法相世間生滅法相世間生滅法相世間生滅法相。。。。是故汝等是故汝等是故汝等是故汝等,,,,常當精勤修習諸定常當精勤修習諸定常當精勤修習諸定常當精勤修習諸定。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!If you absorb and
collect your thoughts, your mind will be concentrated. It is
because your mind is concentrated, you can know all dharmas of
the world’s arising and ceasing appearances. For this reason, all of
you should constantly and vigorously cultivate all various kinds
34. - 34 -
of concentration.
【【【【註註註註】:】:】:】:
absorb:收攝;吸收 collect:集中;收集 concentrate:集中;專注
【【【【解解解解】】】】::::你們修道人呀!假使能收攝心念的話,那麼心就能在禪定、靜
慮中。心集中在定的緣故,就能知道世間緣生緣滅,就是那些生起消
滅的一切現象。所以說你們大家,常應當精勤修煉薰習四禪八定。
若得定者若得定者若得定者若得定者,,,,心則不散心則不散心則不散心則不散,,,,譬如惜水之家譬如惜水之家譬如惜水之家譬如惜水之家,,,,善治隄塘善治隄塘善治隄塘善治隄塘;;;;
行者亦爾行者亦爾行者亦爾行者亦爾,,,,為智慧水故為智慧水故為智慧水故為智慧水故,,,,善修禪定善修禪定善修禪定善修禪定,,,,令不漏失令不漏失令不漏失令不漏失。。。。是名為是名為是名為是名為
定定定定。。。。
【【【【英譯英譯英譯英譯】:】:】:】:If you can attain concentration, your mind will not be
scattered. It is just like a household who can use his water
sparingly, and he is able to regulate his irrigation ditches. One
who cultivates concentration also uses the same way; for the sake
of the water of wisdom, he cultivates dhyana concentration, so it
doesn’t leak away. This is my teaching on concentration.
【【【【註註註註】:】:】:】:
scatter:分散 sparingly:節儉地 regulate:整頓;調整;調節 irrigation:灌溉;注水
ditch:溝渠 leak:漏;洩漏 dhyana concentration:禪定
【【【【解解解解】:】:】:】:假使能得到心定的人,那他的心就不會散亂。就好比是愛惜水
的人家,他善於治理堤堰池塘;有修行的人也是如此,為了能得智慧
之水,使它源遠流長的緣故,要善於修習禪定,不使它有所缺漏遺失。
若能這樣子去修,才算是有定力功夫的人。
【【【【論論論論】:】:】:】:攝心乃善巧方便,喝棄下地心行,便能次第證入諸禪,乃至出
生種種三昧。心既在定,則如皋
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日當空,明照萬象,故即能知世間生
滅法相。精勤修習覺知諸定,有通慧功德,能盡苦源,及能成就大希
有事。
7、、、、智慧功德智慧功德智慧功德智慧功德
汝等比丘汝等比丘汝等比丘汝等比丘,,,,若有智慧若有智慧若有智慧若有智慧,,,,則無貪著則無貪著則無貪著則無貪著。。。。常自省察常自省察常自省察常自省察,,,,不令不令不令不令
35. - 35 -
有失有失有失有失,,,,是則於我法中是則於我法中是則於我法中是則於我法中,,,,能得解脫能得解脫能得解脫能得解脫。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!If you have
enough wisdom, you will be free of greed or attachment. You
should always make self-examination or observe yourselves, and
do not allow yourselves to have any fault or errors even
mistakes .By this means you can gain liberation within my
Dharma.
【【【【註註註註】:】:】:】:
attachment:附著;情愛 self-examination:自我檢驗 liberation:解脫
【【【【解解解解】:】:】:】:你們修道人呀!假使修有智慧,那就不會貪愛又固執著有我、
有法;在六意識之眼、耳、鼻、舌、身、意,於六塵之色、聲、香、
味、觸、法之境界不貪生執著,而遠離世間事處障,於第七末那識中
不起執著我瞋、我癡、我慢、我愛。於第八阿賴耶識之見分,不貪著
以為我法,是所遠離真實義處障。常常要自我反省察覺,增益聞思修
慧,不要令它有所散失(/ 總勛
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增益聞思修慧),那麼對我的教法中如
理思維,法隨法行,就能得解脫,得證實智慧。增益三慧以證實慧,
乃可名之為有修道的人。
若不爾者若不爾者若不爾者若不爾者,,,,既非道人既非道人既非道人既非道人,,,,又非白衣又非白衣又非白衣又非白衣,,,,無所名也無所名也無所名也無所名也。。。。實智實智實智實智
慧者慧者慧者慧者,,,,則是度老病死海堅牢船也則是度老病死海堅牢船也則是度老病死海堅牢船也則是度老病死海堅牢船也,,,,亦是無明黑暗大明燈亦是無明黑暗大明燈亦是無明黑暗大明燈亦是無明黑暗大明燈
也也也也,,,,一切病者之良藥也一切病者之良藥也一切病者之良藥也一切病者之良藥也,,,,伐煩惱樹之利斧也伐煩惱樹之利斧也伐煩惱樹之利斧也伐煩惱樹之利斧也。。。。
【【【【 英 譯英 譯英 譯英 譯 】:】:】:】: If you never make self-examination or observe
yourselves, I don’t know what to call you, for you neither a
cultivator of the way nor a lay-person. Those persons who have
got true wisdom can cross over this shore to the other shore by
riding a secure boat and surpass the ocean of birth, old age,
sickness, and death. Wisdom is also named a big bright lamp in
the darkness of ignorance. And it is like a good medicine for those
sick persons, and like a sharp ax for cutting down the tree of
afflictions.
【【【【註註註註】:】:】:】:
36. - 36 -
ignorance:無明;無知
【【【【解解解解】:】:】:】:假使不如此的話,就不算是出家修行聖道的人,也不是在家修
的人,今既出家,又無四慧,進退咸失,所以說,他沒甚麼好稱呼的
了。。。。真正達到圓滿智慧的人,那麼他就可橫度過生老病死的苦海,坐
在堅固的船上(/ 喻見苦諦智),不會被那五欲所淹沒,也沒有被所謂
無明、愚癡、沒智慧所淹沒;無明就是指那些不知因果業報、三寶、
四聖諦,不明是非。智慧是黑暗的大明燈(/ 喻斷集諦智),可比是一
切病患人的良藥(/ 喻證滅諦智);又如砍伐煩惱樹,所用的那把尖銳
鋒快的斧頭(/ 喻修道諦智)。
是故汝等是故汝等是故汝等是故汝等,,,,當以聞思修慧而自增益當以聞思修慧而自增益當以聞思修慧而自增益當以聞思修慧而自增益。。。。若人有智慧之若人有智慧之若人有智慧之若人有智慧之
照照照照,,,,雖無天眼雖無天眼雖無天眼雖無天眼,,,,而是明見人也而是明見人也而是明見人也而是明見人也。。。。是名智慧是名智慧是名智慧是名智慧。。。。
【【【【英譯英譯英譯英譯】:】:】:】:For this reason all of you should increasingly benefit
yourselves by listening, considering, and cultivating wisdom. If a
person, who has the illuminating wisdom, though he only has the
flesh eyes, has not heavenly eyes, then he is a man with clear
understanding. This is my teaching on wisdom.
【【【【註註註註】:】:】:】:
flesh:肉體 illuminate:照明
【解】:所以說你們呀!實智難證,應當以三學之聞、思、修增長智慧,
而利益自己。假使人有智慧之光照明,就是慧解脫人,雖然沒有修得
那天眼通:也就那所修之眼力,能見遠方也能看穿阻隔物。而他可是
個四諦分明,不墮夠邪見,聰明有般若智慧正見的人。能這樣子修的
人,才算是有智慧的人。
【【【【論論論論】:】:】:】:以上七種功德,都是長養方便功德。
8、、、、畢竟功德畢竟功德畢竟功德畢竟功德
汝等比丘汝等比丘汝等比丘汝等比丘,,,,種種戲論種種戲論種種戲論種種戲論,,,,其心則亂其心則亂其心則亂其心則亂,,,,雖復出家雖復出家雖復出家雖復出家,,,,猶未猶未猶未猶未
得脫得脫得脫得脫。。。。是故比丘是故比丘是故比丘是故比丘,,,,當急捨離亂心戲論當急捨離亂心戲論當急捨離亂心戲論當急捨離亂心戲論。。。。若汝欲得寂滅樂若汝欲得寂滅樂若汝欲得寂滅樂若汝欲得寂滅樂
者者者者,,,,唯當善滅戲論之患唯當善滅戲論之患唯當善滅戲論之患唯當善滅戲論之患,,,,是名不戲論是名不戲論是名不戲論是名不戲論。。。。
37. - 37 -
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!If you indulge(/
drown)in all sorts of idle or playful discussions or useless debates,
you will be scattered and stirred and confused in your mind. And
even though you have left the home-life, you will not attain
liberation. For this reason, as a body of Bhikshu you are!You
should quickly renounce(/ throw away)those scattered thoughts
and idle(/ playful)discussions. If you want to attain the happiness
of still tranquility, you only need to eliminate(/ extinguish /
remove)the error of frivolous(/ trifling / silly)debates. This is my
teaching on not having idle discussions.
【【【【註註註註】:】:】:】:
indulge:沉溺於 renounce:拋棄;宣誓棄絕 tranquility:寧靜;穩靜 eliminate:剔
除;排除 frivolous:輕浮的 trifling:瑣碎的 silly:愚蠢的 debate:辯論
【【【【解解解解】:】:】:】:你們修道人呀!種種戲論,如執著永遠之:生、滅、有、無、
常、斷、一、異、來、去等等者,他的心就容易被攪動而散亂,人雖
已經出家學道,還算沒解脫出離生死苦海輪迴。所以說呀,你們修道
人,應當趕快捨離那些亂心戲論,假使你們想要獲得那清靜無為、無
煩惱而快樂的境界,只有立刻去修有智慧的善巧方便法門,來滅除那
些戲論的過患,能這樣子修行,才配說他是個不被戲論所攪亂的人呢!
【【【【論論論論】:】:】:】:此示自性遠離,非對治法,故名畢竟功德。真如涅槃,本性清
淨,言語道斷,心行處滅,本非戲論所行境界,繇
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(/ 由)戲論故違寂
滅樂。初果得實智慧,見四聖諦,分別煩惱雖已永斷,而三界九地八
十一品思惑,皆是無始名言戲論薰習所成,令心擾亂,不契真常,是
故當急捨離戲論,乃得涅槃寂滅之樂。
參參參參、、、、流通分流通分流通分流通分
1、、、、勸流通勸流通勸流通勸流通
汝等比丘汝等比丘汝等比丘汝等比丘,,,,於諸功德於諸功德於諸功德於諸功德,,,,常當一心常當一心常當一心常當一心,,,,捨諸放逸捨諸放逸捨諸放逸捨諸放逸,,,,如離如離如離如離
怨賊怨賊怨賊怨賊。。。。大悲大悲大悲大悲世尊世尊世尊世尊所說利益所說利益所說利益所說利益,,,,皆已究竟皆已究竟皆已究竟皆已究竟,,,,汝等但當勤而行汝等但當勤而行汝等但當勤而行汝等但當勤而行
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之之之之。。。。
【【【【英譯英譯英譯英譯】:】:】:】:So called bodies of Bhishu you are!You should respect
to all merits and virtues, you should always be single-minded.
You should relinquish(/ give up)laziness(/ idleness)as if you
would avoid a hateful thief. The World Honor One has now
finished paying his pity or mercy to all of you, and has showed
his compassionate or sympathetic teachings for your benefit. All
of you have only to do is to practice it diligently.
【【【【註註註註】:】:】:】:
relinquish:廢除 compassionate:表示憐憫的 sympathetic:同情的 diligently:勤奮
地
【【【【解解解解】:】:】:】:你們修道人呀!對於諸多的功德(/ 指正宗分中,共世間法要
三種對治功德,及不共世間法要,八種大人功德),常應當一心專注固
定於一正念,依第一義心而修,捨棄諸多的逸樂戲論,就好像是離開
有怨的仇人或劫功德的盜賊,遠離一心相違行。我行大慈大悲所說的
利益,都已是最完滿、至高無上,你們大家但當勤而行之。
若於山間若於山間若於山間若於山間,,,,若空澤中若空澤中若空澤中若空澤中,,,,若在樹下若在樹下若在樹下若在樹下,,,,閒處靜室閒處靜室閒處靜室閒處靜室,,,,念所念所念所念所
受法受法受法受法,,,,勿令忘失勿令忘失勿令忘失勿令忘失,,,,常當自勉常當自勉常當自勉常當自勉,,,,精進修之精進修之精進修之精進修之,,,,無為空死無為空死無為空死無為空死,,,,後後後後
致有悔致有悔致有悔致有悔。。。。
【【【【英譯英譯英譯英譯】:】:】:】:If you live among the deep mountains, or if you dwell
in a desolate marsh, or beneath a tree, or in a quiet apartment
house, you should be mindful of the Dharma you have received
and do not forget it. You should always exert yourself to win it
and practice it vigorously. You don’t await the time of death and
be filled with much remorse at it for you have spent and wasted
your life in vain.
【【【【註註註註】:】:】:】:
desolate:荒涼無人煙的 marsh:沼澤地 exert:運用;努力;盡力;奮力發揮 remorse:
良心的譴責;悔恨
【【【【解解解解】:】:】:】:你們假使在山間,在空曠水邊澤地中、假使在樹下,安閒清靜
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的房子,一心專念修所教授的法門,不要使它有所遺忘或閃失,常當
自我勉勵,精進修行,不要因為沒有修行,未入真實,而空白枉然死
去,若得少知足,導致以後有所後悔、懊惱,那就來不及了。
我如良醫我如良醫我如良醫我如良醫,,,,知病說藥知病說藥知病說藥知病說藥,,,,服與不服服與不服服與不服服與不服,,,,非醫非醫非醫非醫咎咎咎咎
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也也也也。。。。又又又又
如善導如善導如善導如善導,,,,導人善道導人善道導人善道導人善道,,,,聞之不行聞之不行聞之不行聞之不行,,,,非導過也非導過也非導過也非導過也。。。。
【【【【英譯英譯英譯英譯】:】:】:】:I am like an excellent doctor or physician, who can
understand persons’ illnesses and can prescribe good medicines
for them. Whether the sick person wants to take the medicine or
not, it is not the doctor’s responsibility or errors. Moreover I am
like a virtuous and noble guide, who can point out a good way to
travel or to go. If you hear of his guidance, you do not walk down
that road or obey his guidance; it is also not the guide’s
responsibility or fault.
【【【【註註註註】:】:】:】:
prescribe:開藥方 responsibility:責任 virtuous:有品德的
【【【【解解解解】:】:】:】:我好像是替你們看病的良好醫生,能給眾生善與樂,能了知診
斷出眾生身心之各種疾病,而給予開藥方(/ 滅惡拔苦),你們服用或
不服用,不是醫生的過失。又我好像是一個良好的導遊(/ 生善與樂),
引導你們走向好的、正確的修行道路,有人聽了,卻不願照著去做,
那可不是要怪當導遊的過錯。
【【【【論論論論】:】:】:】:佛陀不會辜負眾生,卻只有眾生不聽佛陀之教導,而辜負了佛
陀的一片苦口婆心。
2、、、、證決流通證決流通證決流通證決流通
汝等若於苦等四諦有所疑者汝等若於苦等四諦有所疑者汝等若於苦等四諦有所疑者汝等若於苦等四諦有所疑者,,,,可疾問之可疾問之可疾問之可疾問之,,,,毋得懷毋得懷毋得懷毋得懷
疑疑疑疑,,,,不求決也不求決也不求決也不求決也。。。。爾時世尊如是三唱爾時世尊如是三唱爾時世尊如是三唱爾時世尊如是三唱,,,,人無問者人無問者人無問者人無問者。。。。所以者所以者所以者所以者
何何何何????眾無疑故眾無疑故眾無疑故眾無疑故。。。。
【【【【英譯英譯英譯英譯】:】:】:】:All of you are bodies of Bhishu!If you have any doubt
about various kinds of suffering and the other Four Truths, you