V 3-24 Removal of Afflictions; Purification of the Six Faculties 烦恼离身,六根清静

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.


今天跟大家讲,烦恼即菩提。人的烦恼是从哪里来的?第一,你眼睛看到的;第二,你耳朵听到的;第三,你鼻子闻到的;第四,你舌头能尝到的;第五,你身体能够接触到的;第六,你意识当中能够想到的事情。实际上,这在佛法界称为“六根”。所以很多人说,这个人六根不净。师父跟你们说,眼睛看到看不惯的事情,烦恼来了吧。耳朵听到人家讲你坏话的时候,是不是起烦恼了?你鼻子闻到别人烧饭的怪味道,是不是又起烦恼了?你舌头尝到了那种苦味,吃了不喜欢吃的东西,有没有烦恼?你身体接触到不该接触的物体,又有烦恼了吧?很多人从你身边走过,或者有什么味道,你有没有烦恼?你意念当中想到一些不该想的事情,又起烦恼了,想起这个不愿意看见的人,又必须看见,这就叫六根不净。但是,你如果能够妙用这六根,实际上这六根都有神通的。

Affliction is Bodhi. Where do our afflictions come from? The first one comes from what we see with our eyes. The second one comes from what we hear with our ears. The third comes from what we smell with our nose. The fourth comes from what we taste with our tongue. The fifth comes from what we touch with our body. The sixth comes from what we think with our minds. These are called the ‘Six faculties’ in the Buddha-Dharma. When somebody feels troubled, others may tell them that it’s because their six faculties are impure. For example, if you see something that you can’t bear the sight of, then don’t you become bothered by it? When you hear somebody had talked behind your back, don’t you become bothered by it? When you taste something bitter or awful, don’t you become bothered by it? When a part of your body touched something that shouldn’t be touched, don’t you become bothered by it? When somebody passes by you, and you smell a strange odour emitted from them, don’t you become bothered by it? When you start thinking about things you shouldn’t be thinking of, doesn’t it create afflictions? Like thinking about somebody you don’t want to see but have to see in the next day. These are all indications that your six faculties are impure. But if you could use these fix faculties wondrously, then you would find that these six faculties have supranormal powers.


大家知道,很多庙里供的菩萨当中,有多少神通啊,有天耳通,就是顺风耳;有千里眼。从其它道中来说,狗的鼻子就特别灵,能够闻到别人闻不到的味道,这也叫神通。比如,有些人能够喝出某种茶叶和其他茶叶不同的味道。喜欢喝咖啡的人能够品出这个店的咖啡和那个店的不一样。这个就是妙用、是神通。你的耳朵怎样有神通的?好像经常有人在你耳朵边上跟你讲,你不要生气,你不要难过,实际上这个神通哪里来的?是你的心念、意念来指挥你的六根。我有烦恼了,一转换,就是菩提,菩萨就是智慧。所以转烦恼为菩提,主要是说,你有了这个烦恼,你才有这个资格来转它。如果你连这个烦恼境都没有,你都不知道怎样来转成你的智慧。

Many Bodhisattvas worshipped in temples have supranormal powers, like clairaudience and clairvoyance. If we talk about other beings from other realms, a dog’s nose is very sensitive and can smell aromas that people can’t sense. That can also be considered a supranormal power. Or for example, when somebody can taste what kind of tea or what’s inside their drink. Or those coffee-connoisseurs who can taste that their coffee in a shop is different from another. That’s a wondrous use of their senses, and can be considered a supranormal power. When somebody mocks you, how do you stop yourself from getting angry or upset? It’s all in your mind; your thoughts can command your six faculties. When you have an affliction, and you transform it, then it becomes Bodhi, which is wisdom. That’s why affliction is Bodhi. If you don’t have have any afflictions, then you won’t learn how to transform it into your wisdom.


人的身体本来是空的,本体是空的。你的精神不是空的。人的身体是空的,因为身体在百年之后就没有了,肉变成水了,只剩下一点点骨头。有一个人跟师父说,什么英雄,什么好汉,自古以来,再有钱的人,再伟大的人,最后就是白骨一堆。这没讲错啊。不过讲得粗了一点。你想保证这个身体吗?你的身体是空的,只有你的神识、你的神情、你的意识是存在的。所以你要保证你意识的清醒。

A person’s body is inherently empty, but your spirit isn’t empty. Our bodies are empty because it will disappear in a hundred years, the flesh will become liquid, and all that’s left is your bones. Look at our history, no matter how heroic, how rich, or how great a person is, all they are left is ash. How can you keep your body maintained? It’s empty. Only your spirit exists. That’s why you must keep your spirit clear and awake.


举个例子,一颗珠子,透明的白珠子,一放在桌子上,只要有光上去,它会闪出五颜六色的光芒,这是珠子本身的能量。但是,如果在没有光的地方把珠子拿起来一看,它还是一颗透明的珠子。只有当这颗珠子和它的外界合成一体的时候,它才产生另外一种物质的变化。因为它有原型,它有彩光,你看上去是有颜色的,实际上这颗珠子是没有颜色的,但是被太阳光一照,才能闪出五颜六色的光芒。我们人的灵魂、人的颜色会产生各种不同能量的反射。所以,因缘和合而成,就是因为你这个因和缘合成之后,就会产生颜色。等到因和缘没有了,那你就没有颜色。

For example, if you place glass prayer beads on the table, then as long as there’s a light penetrating through it, then the light will be refracted into the colours of the rainbow. But even if there’s no light, the glass prayer beads are still clear. In other words, it depends on the right external conditions for it to have a transformative effect. When you look at the beads, it may seem colourful under the sun, but in fact, it has no colour. Our spirit follows the same principle, and it will transform according to external conditions, in other words, our karmic conditions. When these karmic conditions disappear, then your spirit is clear.


再举个例子,你手中有一支笔,你才能画图,你的因和缘一定要合在一起,才能成就另一种物体。今天这个女人要结婚,她一定要有一个男人才能够结婚,才能把这个缘做成。你今天自己在家里修炼,没有一个好师父,你怎么能够修得好呢?这颗珠子是白色的,它还是白色的,产生不出五颜六色的光芒。

To illustrate this with another example, you must have a pen at hand for you to draw. There’s must be a karmic affinity at that moment of having the pen in your hand for you to do so. If a woman wants to marry, she must first find a partner to do so. If you want to cultivate, and you don’t have a good teacher, how could you cultivate well? A clear bead is still clear, but it could radiate different colours when the external conditions are met.


下面给大家讲三句话,非常重要。很多人问,你学佛的目的是什么?师父讲给你们听,我们学佛的目的是想成佛。那么,成佛的目的是什么?成佛的目的是为了度众生。那么,度众生的目的是什么呢?是为了成佛。话又说回去了。所以,成佛就是为了度众生,度众生就是为了成佛。师父下来就是来度众生的,度完众生之后,师父这个佛又上去了。而且上去后会比过去更好,因为有无量功德了。

Master will now discuss something very important. Many people might ask, what’s the aim of learning Buddhism? Master replies that the aim of learning Buddhism is to become a Buddha. Then, what’s the aim of becoming a Buddha? The aim is to save sentient beings. Then, what’s the aim of saving sentient beings? It’s to become a Buddha. So it goes back in circles. We become a Buddha to save sentient beings, and we save sentient beings to become a Buddha. Master descended to the Human Realm to save and propagate to sentient beings. After he’s done, he will return to heaven again as a Buddha. And the Heavenly realm he ascends to will be higher than the previous one because of the boundless merit-virtues he had accumulated.


举个例子,部队里如果打仗的话,你能够升官。很多部队里排长是怎样产生的,知道吗?一个排全死光了,就剩下你一个,你就是排长了,然后再把新兵补充进去。你要去努力啊,到最艰苦的地方锻炼,就像支部书记一样,你要去党校学习,你要下放,你回来就升了。现在师父从上面下放了,来救度众生了,我完成任务后,我上去了,我的境界更高了。我还没有上去,就已经比原来高了。师父现在看图腾的速度比先前快多了。实际上,任何境界的变化都是对人的一种考验。你通过了这个考验,你就升了一步。这是唯物辩证法。不是说在人间傻傻的,今天你考验我了,我过了这一关,我就上升了一步,功德要自己找,所以要好好修。

To illustrate this with an example, if you fight in an army, you could become promoted. Do you know people become a battalion commander? It’s when you are one of the sole survivors of the battalion you were in, so you get the chance to get promoted. Then you’re in charge of new recruits. You must put in a lot of effort, and you have to go to the harshest environments to train. Master was transferred to the lower realms to save sentient beings. When his mission is accomplished, he will return back up to an even higher realm. Although he is not there yet, his level of spirituality is higher than what it was originally. The speed at which Master access other people’s Totems is a lot quicker. In reality, all change to our external environments is a kind of trial. If you can pass the trial, then you have improved over your previous self. It’s a dialectic. It’s not to say you should act foolishly in the Human Realm, and that when you pass a test, then you will level up. You must proactively look for meritorious deeds to do. So you must properly cultivate.


接下来跟大家讲度众生。今天你们学佛,想做菩萨,那么你们怎么来度众生呢?度众生的目的是什么?度众生有两种,一种叫有为度众生,另一种叫无为度众生。有为度众生就是有目的去救众生,无为度众生就是没有目的去救众生。这两种度众生都是好的。师父提倡有为度众生和无为度众生“双度并行”。有目的去做好事和没有目的去做好事,你们说哪个好啊?实际上都很好。只不过从某种意义上来讲,很自然地救人、做好事是很自然的,更好。而有目的地去做好事,当然是差一点。

Master discusses how you should propagate to sentient beings. You want to learn Buddhism and become a Bodhisattva, then how should you do it? What’s the aim of doing so? There are two kinds of propagation. The first kind is one with a motive, and the second kind is one without motive. Both kinds are good. Master advocates doing both. Whether you do good deeds with a motive or not, they are still considered good. It’s just that from certain points of view, doing things with no motive is considered better.


我今天看上这个女的了,我就拼命地度她,跟她讲佛法的时候都很舒服,虽然我没有想跟她做坏事,但是我就愿意跟她讲话,就愿意度她,这个就叫有为度众生。无为度众生,就是不管你是老太太,还是老头子,也不管你长得多难看,我就是一颗菩萨的心要救你。这就是没有目的度众生。今天看见女孩子,多讲几句,看见老妈妈,少讲几句,那就是有为和无为。我们学佛就是不要让自己的意识犯罪,不要让自己的嘴巴犯罪,不要让自己的眼睛犯罪。

For example, when you see an attractive young woman, you decide to approach her to propagate. Although you don’t think of any unwholesome thoughts when you’re propagating, you are more motivated to propagate to her since you find her attractive. That’s considered as propagation with a motive. Propagation without motives is one where you are indifferent and are not mindful of who it is, and regardless of whether they are old or young, ugly or attractive, you’re still in a wholesome state of mind to save them. If you speak less because you’re talking with an old mother, and speak more because you’re talking to a young lady, then it can be said that you were motivated by something. Learning Buddhism is to learn how to refrain our mind from sinning, our tongue from sinning and our eyes from sinning.


机缘成熟的就度,机缘不成熟的就不度。但是,机缘不成熟也要等到机缘成熟了再度。所以说,机缘不成熟,暂时不度。释迦牟尼佛讲经说法49年,吃了那么多的苦,在菩提树下,他和他的徒弟一起弘法,结果他的徒弟全部升天做菩萨了。释迦牟尼佛的发心是多么的伟大。释迦牟尼佛吃这么多的苦是为了什么?是为了救度众生。为了这个目的,他成佛了。成佛之后,还是要下来救度众生。救度众生后有了能量和功德,他又变成佛了。尤如你做了好事,当选为劳动模范了,当了劳动模范后,就会做更多的好事,然后下一年你又是劳动模范。是一样的道理吧?

If the karmic conditions are right, then you go and propagate. If not, then don’t. But when the karmic conditions are right again, then you will propagate to them again. That’s why when the karmic conditions are not met; then you don’t propagate to them temporarily. Gautama Buddha had been propagating the Buddha-Dharma for forty-nine years and experienced many hardships. Under the Bodhi tree, he and his disciples propagated the Dharma together. As a result, all of his disciples ascended to heaven and became Bodhisattvas. Gautama Buddha’s resolve is so great. What was the reason why Gautama Buddha went through so many hardships? It’s to save sentient beings. For this goal, he became a Buddha. After he became a Buddha, he still had to descend to save more sentient beings. After saving more sentient beings, he accumulated even more energy and merit-virtues, and so he became a Buddha again. It’s like when you do good deeds; you are selected as a role model. Then when you’re the role model, you do even more good deeds, so you are selected as a role model again in the following year. Isn’t the principle the same?

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