【靜思妙蓮華】20140515 - 化解深心所著 - 第305集 Let Go of Deeply Rooted Attachments

20140515《靜思妙蓮華》化解深心所著
Let Go of Deeply Rooted Attachments
http://www.youtube.com/watch?v=DrJt7ttQTus&feature=youtu.be
『徹了實相萬法根源，無不知見如日照世，似鏡現相無處而不應。』
The Buddha understands ultimate reality and the source and origin of all things. So, there is nothing He does not know and see, like the sun illuminating the world, like a mirror reflecting appearances, which reflects everything wherever it is.
佛陀在人間，就是已經將宇宙萬物的真理全都很透徹了，道理的性相無不瞭解。是何種東西，何種形相，何種性，都完全瞭解了，何況是萬法的根源，無量無數道理的性相都很透徹，無不知見，什麼事情都瞭解。無論所說的天空、宇宙，三界：欲界、色界、無色界等等，這一切界的道理，佛陀在宣說，全都好像在他的面前，非常的明瞭。同時，那個形象就是在他的內心，無不透徹。
When the Buddha was in the world. He had thoroughly understood the truths of all things in the universe and the natures and appearances of all principles. He completely understood every object. Every appearance and every nature. He knows the source and origin of all things which is infinite and countless. He fully penetrates the natures and phenomena of principles; there is nothing He does not know or see; nothing He does not understand. Everything, from the sky to the universe, to the Three Realms, the desire, form and formless realms and so on, and all the underlying principles are, as the Buddha says, as apparent to Him as if they are right in front of Him. He completely comprehends their appearances.
就如日在天空普照世間，只要太陽出來，日光就能普被天地萬物，除非是雲將它遮蓋起來，但是，太陽仍然是存在。若到了佛的境界，已經撥開了所有的雲，日就是透徹，晴空萬里無雲，大地整片都受到日光所照。
This is like the way the sun in the sky can illuminate all things on Earth. When the sun is out, sunlight can reach everything unless it is blocked by clouds. Regardless, the sun is still there .if we attain the state of Buddhahood, we have already brushed aside all the clouds, so the sky is clear and the sun shines brightly. With a clear sky and bright sun, the entire land is illuminated by the sunlight.
所以說，佛的知見就如日照世一樣，無論是高山、大海。山，看它有多高，只要有太陽，就沒有東西能遮蓋日。這就是比喻佛陀的智慧。其實，佛的智慧，我們人人也有，只是我們被遮蓋住了。就如鏡子現相，無處不應，所以到處，這面鏡子一顯現，自然周圍的境界都看得到。只要你拿起一面鏡子，很開闊的境界，都在小小的鏡子裡能夠看到，很開闊的境界都在鏡子裡。
Therefore, the Buddha’s knowledge and views are like sunlight illuminating the world, everything from high mountains to great oceans. As long as the sun is out, nothing can block its light. This is an analogy for the Buddha’s wisdom. In fact, I always say that all of us have Buddha-wisdom, but it has been covered. Like a mirror reflecting appearances, which reflects everything wherever it is. So, wherever the mirror is, naturally it can reflect the world around it. When we pick up a mirror, we can see our expansive surrounding in the face of the small mirror. This mirror can contain the wider world.
所以，心鏡，以鏡來譬喻如來的心性。因為外面的境界會在這面鏡子現相，但是這個外境若過了，鏡子沒有受到污染。我們也是期待自己的心是這樣，應境現相，如何能夠智慧明朗，而且污染不會著心，這是很重要。
So, the mind is mirror. I always tell you that the mirror is an analogy for the nature of the Tathagata’s mind. Our external conditions will be reflected in this mirror, but once these conditions pass, the mirror will not retain any trace of them. We hope our minds can work in the same way, mirroring and reflecting appearances. How do we attain clear wisdom and not retain defilements in our minds? This is very important.
我們若透徹了萬法根源，『無不知見，如日照世』，我們所要瞭解的都能瞭解。就如這面鏡子，只要你用心擦啊擦，擦得乾乾淨淨，這片鏡子的功能就會再顯現。怕的是你用東西將這面鏡子遮住，或者是用髒污、灰塵遮蓋住它，否則這面鏡永遠都是清淨的。我們人人都有這面清淨的鏡子，只是受外面塵埃染垢。我們現在修行，就是要如何用功擦掉這些塵垢，保護這面鏡子，擦過了，就不要再讓它染著。這是佛陀很用心向我們眾生所說的話，所以法要入心。
If we understand the origin of all things, there is nothing we will not know and see, like the sun illuminating the world. We can understand everything we want to. Take a mirror for example. As long as we mindfully wipe it clean, the function of the mirror can be restored. This issue is that we may have covered this mirror, tainted it with filth and dust. Otherwise this mirror would always be clean. We all have this pure and clear mirror in us, but it has been tainted by the dust around us. As we now engage in spiritual practice, we must work hard to clear off this dust and protect this mirror. Once we clean it, we cannot allow it to be dirtied again. These are the teachings that the Buddha took great care to give us sentient beings. So, we must take the Dharma to heart.
佛陀的心，只希望能夠以佛的知見來覺悟眾生。我們這段時間，經文一直就是這樣說，佛陀來人間就只為了『欲令眾生入佛之知見故』。
The Buddha’s desire, his hope, is for his knowledge and views to awaken sentient beings. He wants to awaken sentient beings with all Buddha’s knowledge and views. The sutra verses we have been discussing keep stating, they wish for sentient beings to realize all Buddha’s knowledge and views. The Buddha comes to the world solely for this. They wish to enable sentient beings to enter all Buddha’s knowledge and views.
再接下來就說，『舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著。』
Next, the sutra states, Sariputra, I am now doing the same, I know that sentient beings have various desires and attachments deep in their minds.
佛陀向舍利弗再說：舍利弗，我現在也是這樣。過去諸佛是這樣，現在我釋迦牟尼佛也是這樣，我更加能瞭解諸眾生，所有的眾生有種種欲。因為諸佛瞭解眾生根機不整齊，諸佛還是設方便法來教導眾生，而要用種種法，必須先瞭解眾生，他的深心，到底在想什麼呢？
The Buddha said to Sariputra again, Sariputra, I am now also doing this. All past Buddhas did this, and now I, Sakyamuni Buddha, am also doing this. I am better understood sentient beings and their various desires. Because all Buddhas understand that sentient being’s capabilities very, they use skillful means to teach them. In order to utilize various means, they have to first understand what sentient beings are thinking deep in their minds?
現在佛所說的眾生，就是已經深心信仰的人，也就是已經接受佛的教法，而且深信不疑的人，像這樣的人，他還有『深心所著』。
The sentient beings He is speaking of here are those who have deep faith and have already accepted His teachings. But even people with deep faith and no doubts still have attachments deep in their minds.
佛陀很辛苦，雖然有很多愚昧無知的眾生，佛陀就如在哄小孩一樣，這些孩子懵懵懂懂，要如何讓這些孩子能夠不吵、不哭——來，來，給你這顆糖果吃。來，來，你如何能安心，庇護著你。這是對幼小無知的孩子，就要用隨眾生的心欲去付出。
The Buddha works very hard. Though sentient beings are foolish and ignorant, the Buddha will gently coax them like children. These children are in a state of confusion, so how can He get them to not fuss and cry? Come, I will give you a piece of candy. Come, how can I get you to calm down? I will take care of you. To deal with these young and ignorant children, he had to teach according to their desires.
佛陀在人間，對學佛的人，他也是有初機、中機、大機，到了對初機、中機，慢慢將他接引到大機。大機就大根，大根就有深信，不過，這種深信也有所著。到了很想要暸解，但是就是有所著。就如現在的教授，研究，研究，研究他的範圍之內，他有他的所著。他愈深入，他的爭執會愈多，因為他都認為他所研究的才對。
When the Buddha was in this world, He taught according the Buddhist practitioner’s capabilities. For these with basic and average capabilities, he gradually guided them toward developing great capabilities. With great capabilities, they would have deep faith. But even people with deep faith have attachments. Even if they really want to understand something, they still have attachments. They are like professors who keep researching a very specific subject area; that is their attachment. The deeper they go, the more attachments they form because they think only their results are right.
我們學佛也是一樣，光是在佛法中，各宗派就有所執著。佛陀所要的不是這樣的執著，雖然深心是很好。用心，廣大心；深心，廣大心，這是很好，就是接受佛法，有在尊重法。
This also applies to we who learn the Buddha’s Way. In Buddhism, each school has its own attachments. But the Buddha did not want people to form attachments. Still, having them deeply rooted is good; by being mindful, having teachings deeply rooted, they can expand their minds. Doing these things are good because it shows that they accepted and have respect for the Dharma.
深心：一、求法之心願甚深尊重。二、志求高深佛法，甚深意念之心。三、深信佛之本願，毫不懷疑，擇善堅定不移。
Deeply rooted in their minds: 1. the vow to seek the Dharma is extremely deep and respectful. 2. The will to seek great and profound Dharma is extremely deep and intentional. 3. The original vow to have deep faith in the Buddha and have no doubts is a firm and unwavering choice to act benevolently.
有一類就是『求法之心願甚深尊重』。第二種就是『志求高深佛法』，那個志向，所求的是很高很深的佛法。他知道法是廣無止境，深無底，所以志求高深佛法，『甚深意念』，那種求法的心甚深，很有這分心想要求法。第三種是『深信佛之本願，毫不懷疑』。這也叫做深心。這種深心所著，這個『著』是什麼呢？就是堅持。
First, The vow to seek the Dharma is extremely deep and respectful. Second, the will to seek great and profound Buddha-Dharma. Their will is to seek great and profound Buddha-Dharma. We know that the Dharma is endlessly expansive and boundless. So, the will to seek great and profound Buddha-Dharma must be extremely deep and intentional. This kind of will has to be extremely deep. A mind that seeks the Dharma must have this kind of strong will. The third part is the original vow to have deep faith in the Buddha and have no doubts. This is also deep in the mind. As for those attachments deep in the mind, how do we describe them? As convictions.
有的人認為我信的是對的，所以我有所著。但是，佛陀他瞭解眾生的根機，希望眾生所著的，要『擇善堅定不移』的這種『著』，而不是執著於自己的境界裡，那就無法讓法很普遍。若個人只執為一端，這也不是好的教法。所以，佛陀的教法，希望人人能深心，但是眾生還有所著，各執一端。佛不希望這樣。
Some people hold that their beliefs are correct. That is their attachment. But the Buddha understands sentient being’s capabilities and would rather they become attached to a firm and unwavering choice to act benevolently instead of to their own state of mind. If they are attached to their own state of mind, it would be impossible to spread the Dharma far and wide. If people become attached to extremes that is not a good teaching. So , the Buddha hopes people could take His teachings deep into their minds. But sentient beings still have attachments and are attached to extremes; this was not what He wanted.
所以，佛陀還要『隨其本性』，佛陀還要再按照人人的性，雖然是追求佛法，卻是要去除執著。所以佛陀對這類眾生還要『隨其本性，以種種因緣、譬喻言辭，方便力而為說法』。
So, the Buddha still teaches according to their original nature. He still has to teach in accord with people’s natu. Although we seek the Buddha-Dharma, we still need to eliminate attachments. So, for these sentient beings, the Buddha, according to their original nature, with various causes and conditions, analogies and expressions and the power of skillful means, gives teachings.
『隨其本性，以種種因緣、譬喻言辭，方便力而為說法。』《法華經方便品第二》
到了這種深心的人，他很相信，但是同樣有所著。佛陀還是要設法，讓他將這個深信的法，根能長；不只是深，要深、要廣、要伸長去，這就是我們的信根。
Those with deep understanding will have faith. However, though they have faith, they still have attachments. So, the Buddha still has to find a way for the Dharma they have deep faith in to grow roots that are not only deep, ut very broad and extensive. This is the Root of Faith.
佛陀很辛苦！小根小機的人，佛陀要用初機的教法。中根中機，佛陀就要用中等的方法。大根大機，佛陀還要更用心，要如何讓這個大根大機之人更加透徹、成就。若能夠成就，就是對眾生的幫助就大了。除了成就他自己無所著，還能夠開闊展現，為大地眾生的付出。因為佛陀是為眾生說『教菩薩法』，所以這大根大機更需要用心教育。
The Buddha works very hard. For a person with limited capabilities, the Buddha must give basic teachings. For a person with average roots and capabilities, he gives average teachings. For a person with great roots and capabilities, he must take even greater care to help those with great capabilities to attain a more thorough understanding. If they can attain realizations, it will greatly benefit sentient beings. Aside from eliminating their own attachments, they can also widely help all sentient beings. Since the Buddha teaches the Bodhisattva-path for the sake of sentient beings, when teaching those with great capabilities, he took great care.
所以這『隨其本性』，我們瞭解他，隨其本性，就是說『佛本具大智慧，照了自性，本來是佛，具足恆沙性妙功德』。
So, we should understand that He taught according to their original nature, which means the Buddha’s intrinsic great wisdom, which can illuminate our natures so we can see that we are not different from the Buddha, replete with wondrous virtues, as many as the sands of the Ganges.
隨其本性：謂佛本具大智慧，照了自性，本來是佛，具足恆沙性妙功德；是名：本性佛。
這是描述佛瞭解，因為佛陀的性已經透徹到恆沙的妙功德，無量無數的功德了，這是佛陀所得。但是，佛陀也知道，眾生也是本具大智慧，人人也本來是佛。前面一段時間曾說過，諸佛也是眾生，眾生是好樂佛法，追求佛法，用功精進，所以成佛。釋迦牟尼佛是這樣，其他諸佛的過程也是從眾生開始，眾生人人都是本具佛性。
This is describing the Buddha’s understanding, because the Buddha’s nature is already replete with wondrous virtues, as many as the sands of the Ganges. The Buddha has already attained infinite and countless virtues. But the Buddha also knows that every sentient being intrinsically has great wisdom and is inherently a Buddha. I have already spent time explaining how all Buddhas were once sentient beings who took joy in the Buddha-Dharma. They sought it and then diligently learned it, so they attained Buddhahood. Sakyamuni Buddha did this. Other Buddhas also began as sentient beings. All beings intrinsically have Buddha-nature.
所以，現在所說的本性，除了佛透徹瞭解，也瞭解所有的眾生，人人都本具這個智慧的光明，同樣能夠自照，反觀自性。
So the original nature we are talking about is clearly understood by the Buddha. He also understands that all sentient beings intrinsically have this radiant wisdom, so we can illuminate ourselves and contemplate our own nature
我們人人聽經，也是要反觀自性。外面種種的因緣來譬喻，我們看外面，來瞭解我們自己。所以，慈濟人隨口都能說『見苦知福』。看看外面，趕緊反省自己，我們還要怨嘆什麼呢？看看外面的苦難，我們還有什麼，要再所著、所求的呢？
When we listen to teachings, we also need to reflect on our own nature. External causes and conditions are analogies that we can use to understand ourselves. Thus, Tzu Chi volunteers often say, Witness suffering to recognize blessings. We look around and promptly reflect on ourselves. What do we have to complain about? Look at all the suffering around us. What is there for us to cling to or pursue?
所以說來，佛陀要告訴我們更深的，我們要反觀自性。我們不只是在生活中去與人比較，說：我們苦，別人還比我們更苦。這是在生活。我們應該要在我們的自性，佛陀這樣說，我們要與佛陀比。佛陀說他有他的本性，這個本性是眾生人人本具，我們要相信，要深心相信，相信我們的本性與佛性同等，所以我們要趕緊反觀自照。
Therefore, the Buddha is telling us something more profound. We must reflect on our own nature, not just compare ourselves to other people. We think we are suffering, but others are experiencing even more suffering. Such is life. We should focus on our self-nature. The Buddha says that we must compare ourselves with Him. He says he has an original nature, which all sentient beings intrinsically have. We must believe this. Deep in our hearts, we must believe that our original nature is equal to Buddha’s nature. So, we must promptly reflect on ourselves.
這反觀自照就是智慧，智慧也是本具。我們本來是佛，有具足佛性。這具足的佛性是恆沙妙功德，不只是少少的一點點的佛性，應該也是很普遍，恆沙的功德。所以這叫做本性，也是叫做佛性，也叫做『本性佛』，人人都有個本性的佛在。『本性』有總別二項。
This self-reflection is wisdom, which is also intrinsic. We are intrinsically Buddhas, with Buddha-nature and have wondrous virtues, numbering as many as the sands of the Ganges. We do not just have a hint of Buddha-nature, it is very extensive and has as many merits as the sands of the Ganges. This is our original nature, our Buddha-nature. It is our intrinsic Buddha every one of us has an intrinsic Buddha. There are two kinds of original nature.
本性有總別：一、總性，謂一切諸法，性本空寂，無生無滅，本來就是，真如與佛性同，故名總性。二、別性，謂人喜做惡事，則以惡為性；好集善事，則以善為性。如火以熱為性，水以濕為性，故名別性。
Original nature can be general and particular . 1. General nature refers to the original nature of all things, which is empty and tranquil, non-arising and non-ceasing. It has always been thus. True Suchness and Buddha-nature are the same. 2. Particular nature refers to how people who enjoy committing evils become evil in nature and how people who do many good deeds become good in nature, just as fires are hot in nature and water is wet in nature.
一、就是總性。就是說，『一切諸法，性本空寂』。所有的法，性本來是空的，就要全部集合才能稱這個名稱。其實，常常說我們世間這麼多東西，這些東西不是只一項就叫做東西，它有很多因緣的元素合起來，稱為這個東西。那粒沙，沙，這麼小的微塵，不只是它本來那粒沙而已，那粒沙也有山河大地，有虛空、氣候，才能夠形成那粒微細的沙。所以說來，這一切法，性就是空寂，所有一切的法，只單獨一項不能成就。
First is general nature, referring to the original nature of all things, which is empty and tranquil. The nature of all things is inherently empty. Only when we look at them as a whole can we apply this label to their nature. Indeed, we often say that in our world there are so many things. Each thing is not simply made of one thing. Many causes and conditions must converge for it to become this thing. A grain of sand, a tiny particle, has not always existed as a grain of sand. It is also shaped by the mountains and rivers, the universe and climate, to be what it is now. Therefore, the nature of all things is empty and tranquil. Nothing can simply arise on its own.
同樣，我們人的來源也是這樣，有父母陰陽合一等等，天地萬物無不都是這樣，這些因緣分開，什麼都沒有了。所以『性本空寂，無生無滅，本來就是』，就是空，真空。『真如與佛性同』，我們的真如與佛的性是同一項，所以，性其實是空寂。佛陀的真如妙性，無生無滅，靜寂清澄。
The same applies to us coming to the world; our mother and father had to come together, etc. All things in the world work in the same way. Once causes and conditions disperse, nothing will be left. Thus, original nature is empty and tranquil, non-arising and non-ceasing. It has always been thus, always been in this state of true emptiness. True Suchness and Buddha-nature are the same. Our True Suchness and the Buddha’s nature are the same, so our nature is actually empty and tranquil. Haven’t we always said that the Buddha’s wondrous nature of True Suchness is non-arising and non-ceasing, tranquil and clear?
第二，就是別性。剛才所說的是總性，現在就是別性。就是說，『人喜做惡事，則以惡為性；好集善事，則以善為性』。這個善與惡，你若是做壞事，我們就知道這個人性很惡；這個人都做好事，這個人的性很善，他的本性善良。其實以佛法而言，善惡無記，只是因緣和合變成一種習氣。
Second is particular nature. Earlier we talked about general nature, now we will speak of particular nature. So, people who enjoy committing evils become evil in nature. Some people do many good deeds. If we are inclined to goodness, we do good deeds. If we are inclined to evil, we do evil deeds. With good and evil, if someone does evil deeds, we know this person has a very evil nature. If someone always does good deeds, then this person has a very good nature, then this person is intrinsically kind. But actually, according to the Buddha’s teachings, good, evil and indeterminate karma are simply habitual tendencies formed by the convergence of causes and conditions.
所以『如火以熱為性』。火，其實要能產生火，也不是火本來就是火，它有因緣會合。樹木也要四大合一，四大互相成就，增減都不離四大。水能助木成長，而木能助火生，這都是互相。
This is their nature, just as fires are hot in nature. Fire needs to be produced; it does not exist permanently and requires the convergence of causes and conditions. Trees also arise from the union of the four elements. These elements come together to create things. The growing and wilting of things depend on them. Water can help trees grow, while trees can help create fire. They all help each other.
若要拆開成單一，我們現在已經有作為的性，就是若摸到熱熱的，熱稱為火的性。這種在世間，我們所看到的這些東西，這全都已經是『有為』，所以分別的性。所以『如火以熱為性，水以濕為性，故名別性』。已經在分別中，應它的相，來表達它的性。
When we analyze an element specifically, we examine its conditioned nature. If we touch something hot, we think of that as the nature of fire. Everything we see in the world is conditioned and has a particular nature. So, just as fires are hot in nature and water is wet in nature, we call this particular nature. These things are distinguishable; their appearance reflects their natures.
這個相要有很多東西會合，才稱為『相』。各種的相，有各種的名稱；各種的名稱，它有各種的性，不同。水有水性，就是濕的；火有火性，那是熱的。這全都是將人人所有的作為合起來，叫做別性。
An appearance requires the convergence of many elements. Each kink of appearance has its own label and each label refers to a different kind of nature. Water has the nature of water, which is wet. Fire has the nature of fire, which is hot. Everything that is conditioned and created has a particular nature.
善與惡，所造作的一切，就是形成了很多相。從相去分析它的性，其實真性是空無所有，會合起來只有一個真如本性，那就是最真。
To know if something is good or evil, we look at what it leads to, its appearance, and analyze it based on that. But actually, the true nature of things is empty. Even when things converge, there is only one nature of True Suchness. That is the most real.
各位，好像很深是吧？不過，我們還是從外面的境界反觀自性，從淺而深，從事相一直體會到我們的本性。這就要看我們多用心。
Everyone, this seems to be very profound, but we are still using external conditions to reflect on our nature. Form the shallow we can see the profound; from matters, we can realize our original nature. This depends on how mindful we are.