眾生為什么輪回？（雙語(yǔ)開(kāi)示）

眾生為什么輪回？（雙語(yǔ)開(kāi)示）

　　領(lǐng)悟佛道，首先就是領(lǐng)悟般若，切入佛道，首先就要從切入實(shí)相般若開(kāi)始。這和學(xué)歷沒(méi)關(guān)系，和你的地位高低沒(méi)關(guān)系，和你擁有多少榮譽(yù)沒(méi)關(guān)系，和你的長(zhǎng)相也沒(méi)有關(guān)系，和你是男人還是女人沒(méi)關(guān)系。你要經(jīng)常的去找到這樣的感受。這樣我們的心才會(huì)清凈，才會(huì)遠(yuǎn)離煩惱。這是修行。

　　To comprehend Buddha-Dharma, we need to understand Prajna first; To practice Buddha-Dharma, we need to start with the practice of Prajna mindfulness.It has nothing to do with our academic achievements, social status or the honors we have earned, neither does it have anything to do with our looks or genders. What we need to do is to search for our inner feelings of a still and clear mind, free from all worries and vexations.

　　在這樣的前提下，才有可能去領(lǐng)悟般若。如果非常煩惱：“我連坐也坐不住”。那沒(méi)辦法，磕頭去。什么時(shí)候折騰的沒(méi)啥興致了，把以前的那些和自己有關(guān)系的煩惱事慢慢的斷盡了，這時(shí)候心才能清凈。

　　Only in this way are we in the right path of Baddha-Dharma practice. Only by doing this can we comprehend what Prajna is. If we are in great vexation and can’t even sit quietly, we may try Kowtows or some other physical ways in front of Buddha statues. After we have tired ourselves out by doing so, we may forget all our worries and vexations. By this time, we may calm ourselves down and keep a clear and still mind.

　　其實(shí)，我們很多修行中的加行，都是這些方面的。還有一些，是關(guān)于生起信心：從不信到信。有的人開(kāi)始是不信佛的，后來(lái)信了；開(kāi)始的信是迷信，后來(lái)開(kāi)始追求自己的成就；開(kāi)始是尋求升官發(fā)財(cái)、多子多孫、以后的福報(bào)等等，后來(lái)逐漸的認(rèn)識(shí)改變了，發(fā)起信心，自己修行。

　　In fact, many of the preliminary Buddhist practices have the same functions with kowtows while some others are for enhancing confidence in Buddha. Many people didn’t believe in Buddha, but gradually gain more and more confidence in Buddha by doing the preliminary practices; Others may start with superstition, but end with the pursuits of self-enlightenment and self-achievement; Still others may start to believe in Buddha for the achievement in a higher social status, bigger wealth, or a prosperous family and offspring, gradually however, they change their mind and begin to tread the path of Buddha-Dharma practice.

　　所以總體來(lái)說(shuō)，佛法有兩個(gè)方面：一個(gè)方面是發(fā)心，一個(gè)方面是智慧。所謂發(fā)心方面，要發(fā)大悲心、發(fā)決定成佛的心。有一個(gè)自己決定成佛的心，再加上一個(gè)大悲心，就會(huì)形成一個(gè)菩提心。

　　In general, there are two aspects in Buddhism: one is to make Vows and wishes, and the other is to achieve Buddha wisdom. As for making vows and wishes, we should strengthen our minds with infinite compassion and loving-kindness, and make a wish to achieve Buddhahood. The infinite compassion for all sentient beings and the wish to achieve Buddhahood together form the Bodhicitta.

　　那么，我們想成佛，想幫助眾生成就佛道，我們自己得先會(huì)成。你先走，走一遍看看。你都沒(méi)走，你怎么能告訴別人怎么走呢？所以我們自己還要去走這個(gè)菩薩道。這個(gè)道是怎么走呢？般若！

　　As long as we wish to become a Buddha and help all sentient beings to achieve Buddhahood, we ourselves must tread on the right path first. If we ourselves don’t know what the right way is, how can we show others the right way to achieve Buddhahood? Therefore, we ourselves must first accomplish this great mission as a bodhisattva. What is the right Bodhisattva Path? Prajna!

　　所以我們今天這個(gè)課程，原打算是從心經(jīng)開(kāi)始，但是頭兩天我覺(jué)得有必要先給大家講：眾生為什么輪回了？我們又應(yīng)該怎樣脫離輪回，走向解脫、走向成就？這樣也為我們未來(lái)的學(xué)習(xí)鋪一下路。

　　Originally, this class was planned to preach the teaching and practice of Heart Sutra, but now I realize the necessity of a preparatory class: how are we attached to Samsara, the cycle of reincarnation, and how can we get out of Samsara. In this way, a solid foundation of basic knowledge can be made for our future study.

　　眾生是怎么輪回的？什么原因?qū)е碌妮喕�？輪回的眾生，如何從輪�?a href="/remen/tongku.html" class="keylink" target="_blank">痛苦、煩惱中解脫出來(lái)，超越輪回，乃至走向究竟成就？我們自己想解脫，我們自己想成就，我們就要知道我們錯(cuò)在哪兒，我們到底怎么了。這個(gè)事情要從我們眾生的特點(diǎn)說(shuō)起。

　　How are the sentient beings attached to Samsara? What’s the reason for Samsara, the cycle of reincarnation? How can the sentient beings be liberated from the cycle of pains and vexations, transcend Samsara and achieve the ultimate Buddha wisdom. As long as we wish to liberate ourselves and achieve ultimate enlightenment, we must, first of all, be clear about what’s wrong with us. To make this point clear, let’s start with the characteristic of the sentient beings.

　　眾生有什么特點(diǎn)呢？佛陀稱(chēng)之為無(wú)明。無(wú)明是眾生輪回的根。什么叫無(wú)明呢？無(wú)明還有幾個(gè)名字：愚癡、迷失、愚迷。眾生因?yàn)闊o(wú)明、因?yàn)橛�、因�(yàn)槊允Я耍圆恢勒_的道路，不知道生命正確的狀態(tài)，不知道如何正確的對(duì)待自己、對(duì)待別人。并且堅(jiān)持他認(rèn)為正確的東西。

　　What characteristic do all sentient beings possess? The Buddha calls it Avidya. Avidya is the root of reincarnation，which can also be called stupidity，confused perplexity or ignorance. Because of Avidya, the sentient beings are at a loss of what the right way is and what the right state of life is. We don’t know how to treat both ourselves and others wisely.

　　凡是迷的人，他都有他的一些想法，否則他沒(méi)迷。他的這個(gè)想法越堅(jiān)固，就越難于成就，越難于找到那個(gè)明，找到正確的生命之路。所以稱(chēng)為迷、稱(chēng)為愚，這叫做無(wú)明。詳細(xì)解釋一下無(wú)明。無(wú)明包括這樣兩個(gè)方面：

　　Some of us are so lost and confused that they stubbornly believe in the knowledge and conceptions they have acquired and are firmly attached to their own thoughts and ideas. As a result, the more they are lost, the more stubborn they become and the harder it is for them to find the right way to achieve ultimate enlightenment. This is the so-called Avidya, which includes two aspects:

　　第一個(gè)方面，是對(duì)生命的規(guī)律不懂。我們自己是一個(gè)生命，但是對(duì)生命不了解。我們這個(gè)生命是按照一個(gè)怎樣的規(guī)律向前走的呢？自己不清楚，不了解生命規(guī)律。

　　One aspect of Avidya is the ignorance about the law of life. We ourselves are a kind of life, nevertheless we know so little about life. We have no idea about the law of life and how we progress.

　　那么生命的規(guī)律是什么？因果輪回，這是它主要的一個(gè)規(guī)律。如果我們懂得了這個(gè)規(guī)律，那么我們就不會(huì)把自己推到一個(gè)很苦的狀態(tài)之中。不知道因果規(guī)律：行善法，得善果；行惡法，得惡果；

　　What’s the law of life? The law of cause and effect is the main law of life, which means kind deeds lead to happy results while bad deeds result in evil result. If we understand and believe in it, we shall not force ourselves into a miserable state of life.

　　第二點(diǎn)就是，對(duì)生命的本性不清楚，這個(gè)也包括物質(zhì)世界。這個(gè)宇宙的本性是什么？不清楚。那么宇宙本性是什么呢？本性是空。單純的對(duì)我們生命來(lái)說(shuō)，叫佛性，也叫一真法界、如來(lái)藏，都是指的它。一般的從現(xiàn)象界的角度講，就直接說(shuō)空，而從我們這個(gè)生命的角度來(lái)說(shuō)，稱(chēng)作佛性。

　　The other aspect of Avidya is the ignorance about the nature of life, including the nature of the material universe. What’s the nature of the life and the universe? Sunyata---Emptiness. It has different names in Buddhism: the Buddha nature, the One-True Dharma Realm or Tathagatagarbha; From the angle of the material world, we simply call it emptiness, while from the angle of life, it is called the Buddha nature.

　　我們每個(gè)人都有佛性。我們的佛性廣大無(wú)邊，充滿整個(gè)宇宙。而且，我們每個(gè)人的佛性，和佛陀的佛性、和一切十方三世一切諸佛的佛性是一樣的，甚至也可以說(shuō)是無(wú)二無(wú)別的。這樣更準(zhǔn)確：無(wú)二無(wú)別，本來(lái)是一，沒(méi)有二。

　　All sentient beings have the Buddha nature, which is boundless and endless, spreading all over the time and space. What’s more, everyone’s Buddha nature is exactly the same with all past, present and futures Buddhas. There is absolutely no difference, as it is basically one, not two.

　　但是，我們所謂的迷失了，就是對(duì)這些東西不懂了。為什么會(huì)不懂了呢？源于我們對(duì)外部現(xiàn)象界的追求、執(zhí)著。我們執(zhí)著于我、法，我執(zhí)、法執(zhí)。這個(gè)法就是，我們所能想到的、見(jiàn)到的、聽(tīng)到的、說(shuō)到的，一切的現(xiàn)象都屬于法，其實(shí)也包括這個(gè)我。但是，一般都因?yàn)檫@個(gè)我更重要，所以把它單獨(dú)提出來(lái)。

　　However, we are lost and don’t know our Buddha nature any more, simply because of our stubborn delusion and desire for the outside world and because of our persistence in the existent self and our attachment to dharma. Dharma includes all that we can see, hear, feel, think of and speak about. Virtually, Dharma also includes the self, but the self is habitually taken more seriously and importantly, therefore, it is separately listed from the dharma.

　　因?yàn)檫@兩個(gè)執(zhí)著，我們就會(huì)時(shí)時(shí)刻刻看著眼前所遇到的各種法：“它對(duì)我有好處還是有壞處？我應(yīng)該怎么對(duì)付他？應(yīng)該怎么去對(duì)治？怎么去做？是要還是排斥？” 這中間就有一個(gè)抉擇、取舍的過(guò)程。這個(gè)過(guò)程包括什么呢？一個(gè)是貪：很重要的，抓取。

　　Because of our attachment to the self and to the dharma, we accept all the dharma （the phenomena） on the basis of the self,“Is it good or bad for me? How shall I deal with him? What shall I do, to accept or to reject?” There is always a choice to make. This process is mainly composed of two things: greediness and ill-will.

　　看到了什么，就要抓��；很新鮮的，要去研究。這就是抓取的心，屬于貪。貪的過(guò)程，又強(qiáng)化了對(duì)我的執(zhí)著，對(duì)于法的執(zhí)著。貪所造的業(yè)是什么業(yè)呢？貪所造的業(yè)不是善業(yè)。什么是善業(yè)？利他為善。貪，沒(méi)有給自己，至少也得給自己的朋友、自己的家、自己的單位等等，這都是貪， 或者是一個(gè)抓取的心。它造的業(yè)是什么業(yè)呀？惡業(yè)。

　　Seeing something good, we shall try to grasp; seeing something new, we shall try to study. This is our grasping hear, our greediness, which in turn strengthens our attachment to the self and dharma. What karma does greediness create, positive or negative? Kind karma is based on selflessness and altruism, while greediness is totally based on the self: do everything for me, or at least for my relatives and friends. As a result, greediness creates negative karma.

　　貪不著，或者對(duì)自己是一個(gè)傷害的東西來(lái)了，那么我們就會(huì)怎樣呢？就會(huì)嗔，嗔怒的心就來(lái)了，甚至也包括嫉妒。你要得到了，你肯定不嫉妒。什么你都得到的時(shí)候，你嫉妒誰(shuí)呀？光剩別人嫉妒你了！不如意、嫉妒心所造的業(yè)，是什么業(yè)呢？還是惡業(yè)！嗔恨心所造的業(yè)，一般至少是心里有恨，甚至行為上有傷害，語(yǔ)言上有傷害：埋怨、牢騷等等，都是惡的。

　　When we don’t get what we try to grasp, or when there is something harmful coming, what’s our response? We shall become ill-willed, either be resentful or jealous, simply because we can’t get what we desire. What’s the result of ill-will? Definitely negative karma, since resentment and jealousy are negative mental activity, leading to more harmful behavior or aggressive speech such as complaints or curses.

　　我們對(duì)外界的現(xiàn)象除了貪和嗔，還有什么選擇？你只要去動(dòng)念、動(dòng)心了，就是貪和嗔兩個(gè)選擇。那么所造的業(yè)就是惡業(yè)。所以佛陀說(shuō)南閻浮提眾生，起心動(dòng)念無(wú)不是惡、無(wú)不是業(yè)！眾生的心就是這樣一個(gè)愚迷的心。他們的行為、做事，做一個(gè)總結(jié)就是：無(wú)不是罪，無(wú)不是業(yè)。所以，最后的結(jié)果是什么？墮落、下滑、三途苦、苦果。種下了苦的因，得到了苦的果。

　　Greediness and ill-will are the two main choices when we face the outside world. As long as we have any thoughts or intentions, we face the two choices, either greediness or ill-will, both leading to negative karma. Just as the Buddha said: All the sentient beings in Jambu-dvipa （the world we are living） create negative karma as long as they have any thoughts or intentions. Consequently, we degenerate, fall down to the Three Evil Paths of reincarnation and suffer intensely and endlessly.

　　當(dāng)你得到苦果時(shí)候怎么樣？又是不如意，又發(fā)現(xiàn)別人都能得到的東西我沒(méi)有，別人都很順利就我不順利，別人壞事兒都少一點(diǎn)兒，我怎么就這么多壞事�？嘌�！進(jìn)一步就更加產(chǎn)生貪心、嗔心，加倍的貪和嗔，在苦上種更大的苦因苦果！然后進(jìn)一步的貪、嗔，這其實(shí)就是簡(jiǎn)單的十二因緣。濃縮一下：這樣一個(gè)不斷的緣生緣滅，緣生與緣滅。

　　What happens when we taste the bitter fruit of our negative karma? More bitterness and sufferings follow. We may find others are happier, wealthier and more successful, while we suffer more and are more miserable. As a result, our greediness and ill-will will increase and expand, thus planting more bitter fruit. This is the simplified Twelve Nidanas(the twelve-linked causal formula)， performing the constant cycle of cause and effect, the cycle of reincarnation

　　但是它的根源在哪兒呢？根源在于無(wú)明，或者說(shuō)，根源在于我執(zhí)、法執(zhí)。這樣就造惡因、得惡果，不斷的造惡因、不斷的得惡果。最后我們就只好成為輪回眾生。我們都是怎么活著？在苦果上面，不得已而活著。在這些不得已中，有一些事情我們可以接受。為什么可以接受呢？因?yàn)閯e人都接受了，這個(gè)事兒就天經(jīng)地義了。

　　All these originate from Avidya, our ignorance of the dharma, or in other words, the attachment to the self and the dharma. Because of this attachment, negative karma is created, hence all the miseries and sufferings, which lead us into Samsara, the cycle of reincarnation. We all have to live on negative karma and endure all the miseries and sufferings as soon as we were born into this world. We accept all the miseries and sufferings as they are simply because everyone else takes it for granted that this is what life should be like.

　　比方說(shuō)：我們每一個(gè)人，都有一個(gè)身體。有身體本身就是苦。沉不沉吶？每個(gè)人一百來(lái)斤，你什么時(shí)候都要帶著。所以大家聽(tīng)課，還要有個(gè)座，因?yàn)楹苄量�。一百�?lái)年，帶了一百來(lái)斤，但是我們發(fā)現(xiàn)別人也帶著，那這個(gè)事兒就得受吧。你沒(méi)有這兒一百來(lái)斤，你還用走路嗎？那多么的輕盈吶！輕盈到比那個(gè)鵝毛還輕，鵝毛還有分量呢！但我們不行。我們從這兒走到霞浦縣城，再想走回來(lái)，就有點(diǎn)吃不住了。

　　Take our body for example. Our body is the result of negative karma, since we have to carry it everywhere even though it is heavy and inconvenient. We need a seat, because we easily feel tired to attend the class with a body of over 50 kilos. It may tire us out to walk from the downtown to the monastery. Tiring and inconvenient as it is, we accept it easily for the simple reason that all others are enduring. How light and graceful it would be without our heavy and clumsy body. We would feel lighter than a feather and would be able to fly to anywhere we like.

　　為什么呢？你有惡果在身，身體是屬于罪報(bào)。但有的人比較一下，覺(jué)得我這個(gè)身體還是蠻不錯(cuò)的嘛：身高兩米二五，長(zhǎng)相非常瀟灑！比較一下還可以。也有的人每天就要去買(mǎi)各種的化妝品，先把暴露在外面的，把它整的像模像樣，自己沒(méi)有特別的感覺(jué)，但是得讓別人認(rèn)為自己挺好。還有穿衣服，不穿衣服其實(shí)更舒服一點(diǎn)，但是不行呢，冷！冷怎么辦？就得往上穿。這個(gè)很麻煩。你出生的時(shí)候，穿一次還不行，每天都在穿。這都是屬于惡報(bào)。

　　We have to endure our clumsy body because of our evil karma. Some may feel rather good about his body---- 2.25 meters tall, cool and handsome; some others try every means to make their body neat and decent by using various kinds of cosmetics in order to feast others’eyes. We need clothes to cover our body day by day, and year by year, no matter how troublesome it is. All these belong to evil karma.[page]

　　還有吃。上次在南禪寺我講過(guò)：你說(shuō)人干嘛要吃呢？如果天人看人間，就和我們?nèi)说綆锟茨莻�(gè)蛆一樣！蛆也在廁所里面，辛苦的經(jīng)營(yíng)著那一點(diǎn)點(diǎn)兒泥灘，那是它賴(lài)以生存的家。我們?nèi)艘彩沁@樣。我們?nèi)嗣刻旄阋恍﹣y八七糟的東西，粘粘糊糊的，都不知道咋整的。結(jié)果從這頭兒進(jìn)去，從那頭兒出去。日復(fù)一日，年復(fù)一年，堅(jiān)持的還挺好。而且好像這一輩子主要的目的，沒(méi)有別的，就是為了從這個(gè)口兒進(jìn)去，那個(gè)口兒出去，真沒(méi)干別的！從出生到死亡，你看看你干什么了？把這個(gè)事兒干完了，也就完了！

　　Above all, we have to eat. Why should we eat? In the eyes of the celestial beings, we are no difference from the maggots in the stinky mire, who work hard to maintain their home no matter how dirty and stinky it is. As human beings, we are no better by eating and excreting rubbish day in day out. Actually, eating has almost become the only purpose for us. From birth to death, we really haven’t done anything more meaningful and decent. Only when our life is finished do we stopping eating and excreting rubbish.

　　你跑這兒來(lái)折騰啥呀？從生下來(lái)開(kāi)始，就往里裝，有的人裝的還挺好：現(xiàn)在人越整越高檔。過(guò)去吃蘋(píng)果，樹(shù)上摘兒下來(lái)蹭一蹭就吃了�，F(xiàn)在這個(gè)蘋(píng)果，拿來(lái)以后，要這樣兒拿，叫什么蘭花指！然后還得去皮、去核、加工，否則有菌。

　　What’s the significance of our life? It seems that we were born to enjoy food, nothing else. As a result, we are making the process more and more complicated: In the past, one would pick an apple from the tree, wipe off the dust and eat it as it is right away. Nowadays, however, we may go through many prudent procedures before we can enjoy the same apple. Firstly, we learn to take an apple in a decent and graceful manner. Next, we have to peel it and core it out. After that, we process it in different ways in order to make it degermed and more tasty.

　　其實(shí)怎么吃也都是這么回事：從這頭兒裝進(jìn)去，然后從那頭兒就出去了。裝了一輩子，一點(diǎn)也沒(méi)裝住。最后，連自己身體都一塊兒出去了！這都屬于果報(bào)、苦報(bào)！

　　No matter how complicated the process has become, it is still the same that we put it in and excrete it out day in day out, with nothing left. Gone with it is our body at the end of our life. This is the karma, the negative karma we create.

　　但是我們很多人還很傲慢呢：我吃那東西，你們吃這東西！其實(shí)，這就是無(wú)明。三、五十年前，任何一個(gè)面食，你要能吃到油炸的，哎呀，你太令人羨慕了，很高檔了！現(xiàn)在說(shuō)油炸的是最差的，垃圾食品！

　　Some people are so arrogant simply because they can eat better food: Look, this is what I eat! Mine is undoubtedly better than yours! This is Avidya, ignorance. Decades of years ago, it was so admirable to be able to eat fried food, but now fried food is regarded as junk food, rubbish!

　　也不知道到底咋兒回事，反正就是莫名其妙的無(wú)明、無(wú)明心。反正別人的東西就是不好。這都屬于無(wú)明，也是因?yàn)樨澿涟V，當(dāng)然還有慢。我方才講的就是一種慢心：我的東西就是好的，我有權(quán)力說(shuō)我的好，你們就不好！至于哪個(gè)好，還不一定誰(shuí)先死呢！

　　This is due to unreasonable and inexplicable ignorance, Avidya, all deriving from our greediness, resentfulness, delusion and arrogance. Which is better and healthier? Who knows! We can never be sure who die earlier despite the different food we eat.

　　這里講的就是：我們眾生為什么輪回。因?yàn)檫@個(gè)原因、這個(gè)行為，導(dǎo)致了苦。面對(duì)苦，又因?yàn)闊o(wú)明進(jìn)一步造苦因，受苦果。在苦因苦果上，還因?yàn)闊o(wú)明，再進(jìn)一步造苦因，再受苦果。所以，我們這個(gè)生命每時(shí)每刻都在一個(gè)苦果的平臺(tái)上，重新造的因。

　　The reason for us to be attached to Samsara is that our ill-will and harmful behavior result in misery and suffering. When facing all these sufferings, we become more greedy and resentful, thus planting more bitter seeds which will surely bear bitter fruit. This endless cycle is based on Avidya, our ignorance about the law of life. Every minute, we are standing on a platform of bitter fruit, and at the same time planting new bitter seeds, waiting for more bitter fruit.

　　比如，我們今天有同樣一個(gè)果報(bào)，來(lái)這里坐著聽(tīng)課。但是我們?cè)谶@兒坐著的時(shí)候，以一個(gè)什么樣的態(tài)度來(lái)聽(tīng)？是不是如理如法？你聽(tīng)課的時(shí)候在想什么？你是不是真的想從中搞明白一些生命的道理？真正有一個(gè)謙卑的心、學(xué)習(xí)的心、求知的心，想搞明白、搞懂、領(lǐng)悟的心？

　　Take today’s class for example. We attend the same class because of our common former karma, but our different attitude and mental state will make the result a big difference. Are you attending the class attentively with a modest and serious attitude? What’s in your mind when you are listening? Do you really want to understand the true meaning of life?

　　很多地方也有很多這樣的人：他聽(tīng)課的時(shí)候，是一個(gè)審判官：“我來(lái)看看這個(gè)法師講的行不行”！這就是另外一種態(tài)度。這樣不同的態(tài)度，面對(duì)我們這個(gè)相同果報(bào)。果相同了----我們現(xiàn)在這兒學(xué)佛，都需要在這兒坐著，都需要在這兒聽(tīng)，這幾個(gè)小時(shí)不能動(dòng)。這都是果，我們果是平等了，幾乎是一樣。當(dāng)然，我們位置不一樣，前后距離還不一樣。你選擇的，這是因緣。但是大致是一樣的果�？墒�，我們當(dāng)下種的因還是有差別的：

　　Many people act as a judge when coming to the class. He’s simply interested in finding faults with the teacher: Is the teacher right? Is the lecture in accordance with his understanding? This kind of attitude makes the result completely different. The common and equal result for all of us is that we are attending the same class today and we must listen for hours. However, we are also creating different karma hereby.

　　咱們是不是有的人一邊聽(tīng)一邊想：“我家電飯鍋是不是還沒(méi)拔呢？他能不能把鑰匙拿走了？”這也種因，將來(lái)也有果。就是這樣因果因果，生命就用這種因果循環(huán)的過(guò)程，組成了我們生命的鏈兒。這種生命的鏈兒前無(wú)始后無(wú)終。這就像時(shí)間一樣，時(shí)間無(wú)始無(wú)終；也像空間一樣沒(méi)有邊際。所以我們這個(gè)生命也就這樣，永遠(yuǎn)的這么輪回著。所以我們常說(shuō)“從無(wú)始劫以來(lái)，我們就這樣受著種種的苦，輪回到了今天”。

　　Someone here may still be worrying about such trifles: Did I turn off the electric cooker? Has he forgot the keys? Even such subtle things also create karma which one has to bear afterwards. Our life chain is formed in this karma of cause and effect retribution without a start nor an end. Just like the endless time and boundless space, we have been recycling in Samsara life after life. Therefore, we often say “We have been suffering in Samsara from beginningless time till today”

　　那么我們的生命有沒(méi)有結(jié)束那一天呢？生命沒(méi)有結(jié)束，但是生命也時(shí)時(shí)在結(jié)束。因?yàn)�，方才講了，它是一個(gè)因果的循環(huán)。那么這種苦可不可以斷掉呢？苦是可以斷掉的！這就要學(xué)習(xí)佛法，能夠斷掉苦的辦法，就是佛法。

　　In spite of this, will our life end someday? To put it in an accurate way, we should say that our life will never end but it also ends every minute, because it has been attached to Samsara. Is there a way for us to abjure the miseries and sufferings? The answer is positive and definite and the only way to do this is to learn Buddha-Dharma.

　　所以我們學(xué)佛要干什么呢？就是要了解生命。要了我們知道了苦是這樣來(lái)的，透過(guò)它我們就可以研究，我們?cè)趺礃幼屗豢�。根源在哪兒？無(wú)明，根源在無(wú)明，我們就解決無(wú)明。真正的去思考、真正的搞懂這種因果的關(guān)系。（因果和輪回是緊密聯(lián)結(jié)在一起的。）

　　The purpose for us to learn and practice Buddha-Dharma is to learn about the law of life, to become clear where all the miseries and sufferings come from, and how we can stop all these negative Karma. Now we know all sufferings originate from Avidya, our ignorance of the law of life, consequently we should solve the problem of Avidya. In order to do this, we need seriously ponder on and know clearly about the karma, the relationship of cause and effect since karma is closely related to Samsara.

　　這里強(qiáng)調(diào)一下：我們每一個(gè)人心靈的狀態(tài)什么樣，就決定了你的快樂(lè)指數(shù)如何。心靈心胸廣大、光明、坦蕩，更廣大的心，愿意去幫助更多的人，這樣的人活著就快樂(lè)，就會(huì)有尊重，就會(huì)有福報(bào)。反過(guò)來(lái)，心胸狹隘、糾結(jié)、自私、煩惱，我們的生命就會(huì)越來(lái)越黯淡。特別是在這個(gè)過(guò)程中，就造各種沖突，各種惡業(yè)，去加劇自己的煩惱。這個(gè)就特別的苦！那么，關(guān)鍵的時(shí)候，他就會(huì)到下一個(gè)層次去活著。

　　Most importantly, our happiness index depends completely on our state of mind. A kind, generous, bright, optimistic and altruistic heart brings about more happiness, respect and good fortune. On the other hand, a selfish, narrow-minded, troubled heart results in a dark and unhappy life, which in turn creates a negative Karma and strengthens one’s vexation and sufferings. When the present life ends, he will fall down to a lower form of life.

　　人間的人也是這樣，包括官位、職稱(chēng)等也是這樣。當(dāng)然，如果是很公平的話，那你有多大能力，就應(yīng)該有什么樣的地位（而事實(shí)并不總是如此）。

　　It’s exactly the same law with social status and professional ranks and titles, etc.。 We always take it for granted that we should enjoy different social status according to our capabilities, however, the reality is not always so.

　　我們是不是做人，也是因?yàn)槲覀冞@個(gè)心胸、心量的不同，也就是內(nèi)心世界光明的程度不一樣。所以，我們就會(huì)從這個(gè)六道中，得到不同的選擇：心胸越狹窄、越糾結(jié)，這些問(wèn)題越嚴(yán)重，他的位置就越低。這些問(wèn)題小一點(diǎn)，他就相對(duì)高一點(diǎn)。就這樣輪回的。尤其是在這一期生命結(jié)束的時(shí)候，決定你去哪兒，就看你心性、心靈的狀態(tài)，也叫做覺(jué)悟的程度。再一個(gè)就是本性，一切事物，包括生命的本性，我們是不是掌握了？因?yàn)椴徽莆眨晕覀兙涂�。我們要去掌握它�?/strong>

　　Different states of mind also decide whether one will be a human. One’s life form in the six realms of karma depends on one’s state of mind. The more generous and bright one’s heart is, the higher his life form is, vice versa. At the most critical moment when one’s present life ends, one’s state of mind will decide where he goes. The state of mind is the degree of one’s enlightenment. Another major factor is whether we have clearly understood the nature of life. We suffer if we haven’t. Rationally, we should try to understand it and master it.

　　那么如何去掌握它呢？我們?yōu)槭裁催@么久沒(méi)有掌握它？我們大家現(xiàn)在分析一下，我們平常人認(rèn)識(shí)這個(gè)世界，包括認(rèn)識(shí)別人，靠什么來(lái)認(rèn)識(shí)呀？靠眼睛、耳朵、鼻子、舌頭，還有身體、觸覺(jué)，即眼耳鼻舌身。還有什么呢？我們對(duì)外界再?zèng)]有什么了。這個(gè)意識(shí)心是自己內(nèi)在的東西了。我們?nèi)ジ惺芡庠冢フJ(rèn)識(shí)外界事物，就這么五個(gè)方面。而我們最依賴(lài)的是什么？第一個(gè)就是眼睛。所以有句話叫做“眼見(jiàn)為實(shí)，耳聽(tīng)為虛”。

　　How can we master the nature of life? Why haven’t we master it for kalpas. Let’s make an analysis about it: We perceive and understand the outside world on the basis of our five senses, eye, ear, tongue, nose and body, nothing else. Our consciousness belongs to the inner world. What we mostly rely on is the eye, just as the saying goes “Seeing is believing”。

　　但是我們這個(gè)眼睛有多么可靠呢？我們的眼睛，只不過(guò)是光的反射，是純粹的一種物理的東西，物理學(xué)講的一種結(jié)構(gòu)。很簡(jiǎn)單，就是光反射過(guò)來(lái)，刺激一下神經(jīng)，然后你有一個(gè)反應(yīng)。用這么粗陋的一個(gè)設(shè)備，你想把這個(gè)世界真的看懂是很難的。其實(shí)還有一個(gè)很重要的現(xiàn)象，就是我們眼睛真正看到的東西，我們反而覺(jué)得以為是沒(méi)有看見(jiàn)。我們沒(méi)看見(jiàn)的東西卻以為是看見(jiàn)了。

　　The key point is how reliable our eyes are. Scientifically speaking, our eyes are nothing more than a physical structure which reflects light. Our nervous system responds when light functions on our eyes. With such a course and simple equipment, it’s quite beyond us to accurately understand this world. Another important factor is that we often commit such blunders: When we genuinely see something, we feel that we see nothing. Vise versa.

　　我們想一下：我們的眼睛真正看到的是什么？空氣是真正的看到了，而且看穿了。沒(méi)看到的東西，我們以為是看到了。比方說(shuō)這個(gè)墻，你看到了沒(méi)有。我們都會(huì)說(shuō)“我看到墻了”。其實(shí)我們真沒(méi)有一個(gè)人能看到墻。我們只見(jiàn)到了墻和空氣之間的界面。透過(guò)空氣，看到了這個(gè)界面。真正的在里邊，這是一層漆。這個(gè)漆的里邊你都看不到，只看到一個(gè)界面。你如果能看到這個(gè)墻，是不是這個(gè)墻里裝的什么你就知道了？那墻里面，如果藏一個(gè)金佛，還藏得住不？藏不住了！

　　Let’s think about this: What do our eyes really see? We see air and we see through it, but we don’t think we really see it. On the other hand, everyone thinks that we see the wall, but in fact we don’t really see the wall. What we see is only the interface of the wall and the air. We see the interface through air but we can’t see the inside. If we could see the inside of the wall, we would know what is inside the wall. If a gold Buddha statue was hidden inside, it would have been taken away.

　　以前在土地革命時(shí)期，很多有錢(qián)人把墻摳?jìng)�(gè)洞，把黃金、珠寶都裝到里面去，然后外面封上，貼上墻紙，人家就不知道了。如果我們要是能看到墻，那墻里面有黃金你就看到了，有珠寶你也看到了。所以我們其實(shí)是看不到墻的。我們看到的只是空氣和墻這么一個(gè)界面。而我們按照推理、按照生活的經(jīng)驗(yàn)確定：我們看到的這個(gè)地方是墻。這都是判斷。就好像我們現(xiàn)在這些菩薩、羅漢下面這個(gè)墻，如果沒(méi)有真正去碰過(guò)它的人，就這樣看。你說(shuō)它到底是紙做的，還是塑料做的呢？或者，真的是石頭的嗎？

　　In the 1950s, many rich people dug holes in the wall and hid all their valuables inside and sealed it with wallpaper. If we could see the inside of the wall, we would see all the treasures. From this fact we should know that we see nothing more than the interface of the wall and the air. However, our knowledge, life experience and reasoning logics tell us that we see the wall. This is a judgment instead of the truth. We don’t even know what materials the wall is made of. Is it made of plastics, paper or stone? We have no idea.

　　所以說(shuō)。我們這個(gè)眼睛看事物是很容易被迷惑的。眼睛不可靠。因?yàn)檠劬Φ牟豢煽�，耳朵、鼻子也同樣是這個(gè)道理。所以我們看待這個(gè)事物，所能見(jiàn)到的都是一些表面的現(xiàn)象。這種表面的現(xiàn)象，讓我們執(zhí)著了，我們就沒(méi)有辦法去看見(jiàn)事物的本性。所以我們就每天被現(xiàn)象所迷。物質(zhì)長(zhǎng)什么樣兒，是被眼睛給迷失了；聲音的本質(zhì)，我們聽(tīng)不到。我們聽(tīng)到的是一個(gè)波，我們還是被迷失了；觸覺(jué)也是一樣，軟硬和它的本性不一樣。我們看不到、感覺(jué)不到它的本性。

　　From the above, we know that our eyes are easily mistaken. Our eyes are unreliable, so are our other organs like the nose or the ear. When we see things, we only see the superficial facts, which make us confused. As a result, we are unable to understand the nature of everything. Our eyes make us confused, so we can’t see the nature of things; our ears are limited, as a result, we can only hear the sound wave instead of the real nature of the sound. It’s the same with our feeling sense, by which we can only feel the softness or hardness instead of the nature of things.

　　所以，這就是為什么迷失，所以我們現(xiàn)在要挖掘，挖掘我們本來(lái)的能力，去感受生命和大千世界的本性。如何去感受呢？就是觀照，就是般若。所以我們這次要學(xué)的就是這個(gè)般若，要研究、探討的就是這個(gè)般若。這個(gè)般若一旦搞懂了，那么生命的本性就搞懂了，就可以直接見(jiàn)到這個(gè)規(guī)律。規(guī)律比較好掌握。當(dāng)見(jiàn)到本性之后，這個(gè)規(guī)律就扎扎實(shí)實(shí)了。

　　This is why we are lost. What we need to do is to trace back our original capability, that is our Buddha nature, through which we can perceive accurately what the nature of our life and the world is. The only right way to find our Buddha nature is to practice Prajna. The purpose of class is to study Prajna. Once we understand Prajna, we shall perceive the nature of life and we shall master the law of life firmly and doubtlessly.

　　沒(méi)見(jiàn)到本性的時(shí)候，我們說(shuō)：這個(gè)規(guī)律是因果的、是輪回的，你要硬去記，然后還去分析有沒(méi)有道理。當(dāng)你領(lǐng)會(huì)了空性智慧的時(shí)候，你再回頭看因果，明明朗朗，這是生命的本質(zhì)與規(guī)律。我們要解決它，就要真正的認(rèn)識(shí)般若、掌握般若。般若本身就是解決空性問(wèn)題的。

　　Before we see our Buddha nature, we say the law of life is the law of cause and effect and all sentient beings are in endless Samsara, but all this is our knowledge, our logic analysis or reasoning. After we understand Prajna, we see clearly the law of life and we know exactly what the nature of life is. The key to do this is to understand and master Prajna, which is the only way to find our Buddha nature, which is also called Sunyata, emptiness.

　　所以，心經(jīng)不是講嘛“觀自在菩薩，行深般若波羅蜜多時(shí)，照見(jiàn)五蘊(yùn)皆空，度一切苦厄”。這個(gè)般若就度一切苦厄。有了般若，這些問(wèn)題就通通可以解決了！所以，佛陀在這個(gè)心經(jīng)中講”三世諸佛，依般若波羅蜜多故，得阿耨多羅三藐三菩提”， 成佛。包括菩提薩埵，菩薩。菩薩“依般若波羅蜜多故”，成菩薩，入涅槃。

　　Just as the Heart Sutra says “When Avalokiteshvara Bodhisattva was practicing the profound Prajna Paramita, he became enlightened that the five skandhas are all empty, thereby he transcended all suffering and miseries.” Prajna can help us transcend all suffering and miseries, and it can solve all problems. That’s why the Heart Sutra also says, “All past, present and future Buddhas attain Anuttara-samyak-sambodhi through reliance on prajna paramita.” That means all Buddhas and Bodhisattvas attain Buddhahood through Prajna.

　　金剛經(jīng)上也講的很明白。佛陀說(shuō)“一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經(jīng)出”。什么經(jīng)��？般若經(jīng)。也就是般若這個(gè)法。經(jīng)是什么呀？經(jīng)就是給我們這個(gè)法嘛！般若這個(gè)法，是成佛的唯一之道。佛陀在這個(gè)方面，強(qiáng)調(diào)的非常非常多。在金剛經(jīng)里面，可能至少有二十處在強(qiáng)調(diào)這個(gè)般若法，對(duì)于一個(gè)人成就的重要。想成佛，這是唯一之路。心經(jīng)也在這樣的確定：“以無(wú)所得故，菩提薩埵，依般若波羅蜜多故，心無(wú)掛礙，無(wú)掛礙故，無(wú)有恐怖，遠(yuǎn)離顛倒夢(mèng)想，究竟涅槃”。而佛是以無(wú)所得故，依般若波羅蜜多故，得阿耨多羅三藐三菩提。

　　The Diamond Sutra also makes it clear that “All Buddhas and the way to attain Anuttara-samyaksamboddhi, supreme enlightenment, come from this sutra” What Sutra? Prajna Sutra, the way to practice prajna, which is the only way to attain Buddhahood. Buddha Sakyamuni, our great teacher, emphasized this repeatedly in different sutras. The Diamond Sutra stressed at least twenty times the importance of Prajna for attaining Buddhahood. The Heart Sutra confirms it by saying “Because nothing is attained, the Bodhisattva is unimpeded in his mind through reliance on prajna paramita. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind, thus attaining Nirvana ultimately!”

　　還有很多經(jīng)說(shuō)，般若法是一切諸佛之母。包括《大智度論》，也專(zhuān)門(mén)對(duì)這個(gè)問(wèn)題做過(guò)解析。什么意思？就是你想做佛，得通過(guò)這個(gè)母親。這個(gè)母親是誰(shuí)？佛的母親是誰(shuí)？般若！所以我們今天開(kāi)始的這個(gè)班，就是要從研究般若入手，解決我們成就佛道的問(wèn)題！

　　Many other sutras, including Maha Prajna Paramita, also make it clear that Prajna is the mother of all Buddhas. If we wish to attain Buddhahood, we need to practice Prajna. Our class begins with the study of Prajna, whereby helping us find the right path to attain Buddhahood.

譯者：若水隆丹

Translated by Diana Zhang

原標(biāo)題：眾生為什么輪回（久晃法師雙語(yǔ)開(kāi)示系列）

文章轉(zhuǎn)自微信公眾號(hào)：久晃講般若

精彩推薦