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无穷 | Without End 有些人认为,佛教中说一切众生皆作过自己父母之理,既不现实也不可能,且不论是否有
5 t; G } N: U9 |0 K7 M1 X: n7 b前世,即使有,但世间众生如此之多,如此之喻如何得以穷尽?: B+ i- h) E( J5 ?5 U @
The Buddha says all sentient beings have previously been our own mothers and fathers. Many
7 d( ? }* [2 {6 S5 t, x- qpeople find this teaching improbable and impossible. Putting aside the argument about the
1 e/ W% g. ?: s5 S( ?existence of past lives, even if it were true, how could we ever exhaust all sentient beings, as) _8 D4 {" o6 ?) L" E
their number is simply innumerable?- E+ B( w3 P4 X1 o6 M
然而,以一般世间人的眼、耳、鼻、舌、身、意来衡量之结果并非正量。《三昧王经》云' C+ F5 x" e( _# ]0 {) |
:“眼耳鼻非量,舌身意亦非,若彼等为量,圣道复益谁?”
) Y4 M6 D) N' }However, the conclusions reached by the ordinary sense faculties—our eye, ear, nose, tongue,6 j7 I# w& ]8 F
body, and consciousness—are not valid in the ultimate sense. The King of Concentration Sutra
; x( S: Y' h. \# ssays:6 H1 @+ c7 Z, l
Eyes, ears, and nose are not valid instruments of discernment,
+ S; _! R7 X1 L% v; [3 bNor are tongue, body, and consciousness reliable.
1 i, j9 A9 g7 {. m$ e; Q" kShould their perceptions be true,& u7 e& e c: J$ P: I! } W$ e
Whom should the holy Doctrines benefit?% L5 ?( J% _! t- |7 U7 C
只有究竟之智慧,方可照见世间万事万物之本性。若未依甚深佛智,仅依凡夫之分别念,
+ ~9 I/ [7 \/ S( R: E实难彻见纷纭繁杂的现有表象之本质。 J n6 r3 B6 B8 r+ V
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It is only with supreme wisdom that the true nature of all phenomena will be revealed. Without
% l1 w8 ?- B! c/ F, O0 D' Q+ p* V4 drelying on Buddha’s profound insight, no amount of ordinary conceptual thinking is able to
! X2 @# |* {2 z1 k* J9 a3 ^( H idiscern the essence of myriad appearances.
9 e; P! d. r, [! T9 Q' m; q) t A无始的概念,一般凡夫的六根是很难揣度的。《亲友书》云:“过去一一生身骨,辗转积若" K' @* b8 m2 O) y% U
妙高山,地土丸为酸枣核,数己形躯岂尽边。”无始以来,每一众生流转轮回的次数,世间
% D& G+ z. @, u) X的数字是无法表示的。为业力所转而互为亲怨的数字也同样难记其数。《圣者涅槃经》中
; ^1 n+ r# p' E v! I1 m云:“此大地土抟成豌豆许丸用以衡量一有情为自父母之数,则可数尽,然一有情为自父母9 M! |! A8 i3 @; J# |
之数却不可胜数。”/ r( g6 N4 \0 k5 l$ K, k" h
Likewise, the notion of time without beginning is difficult to grasp using the six faculties of
* G* I- h8 p4 z7 b3 Aordinary being. In Letter to a Friend, The sublime Nagarjuna says: “Should the bones we had
1 f7 [+ }+ t' k' V* w5 `through our past lives be piled up, they would be as high as Mt. Meru. Should we try to count our
3 @0 i+ ]# Z8 |8 I9 R: C+ R/ tbodies with balls of clay the size of juniper berries, we would run out of earth to count.” Since
& G' d. U8 D+ ~( r. D" e# L+ zbeginning-less time we have had incalculable lives throughout samsara, the number of times that0 o. _, _. f: m0 d) S1 m
we had relations of affection, enmity, or indifference with every other being is also countless.; q" F( j# v s" T. z
The Sages’ Nirvana Sutra says: “Were this great earth made into little pellets as big as a pea to
. Z R, O z6 j, i+ w1 e# Dcount the number of times someone had been my father and mother, the whole earth would be7 D& M8 s( S* h7 Y
used up before I could finish counting.”
" L }" U2 W, Y6 A0 }& V% I, G" T所以,在未对佛经进行精读、思维前,切不可对佛教之说法妄加评论。对经论进行精研以2 p3 g0 h( M# a: l0 m: q3 k
后再下结论乃为智者之所为。
, A3 w4 ^7 ?; Y6 WHence, until we have thoroughly studied and reflected upon the Buddha’s teachings, we should# ~1 o1 {, M4 k+ \
definitely refrain from making reckless remarks. A wise man will choose not to draw any
V2 w$ S& {9 M/ `2 Z0 wconclusion until he has carefully reviewed the sutras and shastras." g* J; s9 m# F- q1 H) v
壬午年二月十六日
+ d1 w0 w: ~6 A+ w. s( M2002年3月29日 . d% r7 }; ^/ \) x7 q V5 n
16th of February, Year of RenWu% \9 o# W8 M- i. d. }
March 29, 2002
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