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0 n6 T s$ F8 Z8 q- |, W+ u3 x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( F" ^) `' w: I8 |- q
前世,即使有,但世间众生如此之多,如此之喻如何得以穷尽?
, q" ^5 Q! \, b8 T- s' z0 QThe Buddha says all sentient beings have previously been our own mothers and fathers. Many
$ S9 _, i* Q' Hpeople find this teaching improbable and impossible. Putting aside the argument about the
9 c4 z, U1 X1 V( X8 F, u) texistence of past lives, even if it were true, how could we ever exhaust all sentient beings, as2 O9 Z! ?$ O5 K) C7 n0 _
their number is simply innumerable?3 ?/ X! _7 ^6 f4 Q" k
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9 Y+ q. y* R& ~2 ]/ Q9 \8 W
:“眼耳鼻非量,舌身意亦非,若彼等为量,圣道复益谁?”
! T, P! [( w! ~; D; ?' ~) DHowever, the conclusions reached by the ordinary sense faculties—our eye, ear, nose, tongue,
& t# W0 u9 r5 rbody, and consciousness—are not valid in the ultimate sense. The King of Concentration Sutra
$ T4 i+ X. k8 n; z7 R/ N O& D9 { Nsays:) S3 ^, T7 C+ i% x! M) P) A
Eyes, ears, and nose are not valid instruments of discernment,: k) }1 [# b+ a( }7 Z/ p
Nor are tongue, body, and consciousness reliable.) d2 a/ d j3 ^
Should their perceptions be true,0 A# Y7 I& F/ b6 N/ ?) s0 _
Whom should the holy Doctrines benefit?" P7 v% @8 m5 T; E: {1 M
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,
" o% l! `: `" S2 m, [; Z8 j实难彻见纷纭繁杂的现有表象之本质。
7 Z5 H2 d0 h) U" o9 J1 b; B# n& N7 F( Y) h1 f. |# x8 |- @
It is only with supreme wisdom that the true nature of all phenomena will be revealed. Without* |" X v. S4 V
relying on Buddha’s profound insight, no amount of ordinary conceptual thinking is able to. `, ?" z5 H. O1 J+ l6 O
discern the essence of myriad appearances.- x9 s, a$ u1 b y! _9 @' [! G
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
" c5 }- O3 Y, t3 l# o5 e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
, Y4 O0 \' y9 k$ \8 x: r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5 `9 j6 H0 N5 f1 _
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/ o5 W& _, z( ~! k N0 k
之数却不可胜数。”
: ~% k$ m! R: dLikewise, the notion of time without beginning is difficult to grasp using the six faculties of
$ s* p1 ?7 x3 L, x ~2 Cordinary being. In Letter to a Friend, The sublime Nagarjuna says: “Should the bones we had; |( C* \1 e" k5 G! a. f3 X
through our past lives be piled up, they would be as high as Mt. Meru. Should we try to count our
8 }. ^9 F8 a5 ?5 K/ A! f: P: q5 Nbodies with balls of clay the size of juniper berries, we would run out of earth to count.” Since
, f0 j! J, h1 ^beginning-less time we have had incalculable lives throughout samsara, the number of times that
( K$ E0 H& K, j9 Lwe had relations of affection, enmity, or indifference with every other being is also countless.# _ a- N; V* L) S
The Sages’ Nirvana Sutra says: “Were this great earth made into little pellets as big as a pea to
% z3 w( R1 l: T8 [count the number of times someone had been my father and mother, the whole earth would be/ C2 _8 P }* H# K+ [9 N, _5 _
used up before I could finish counting.”
5 L% z$ g' A: U- W* K$ @7 z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
* F- ]/ N K2 T$ i' S后再下结论乃为智者之所为。- V) @; \( ~7 l( `$ _( g- _
Hence, until we have thoroughly studied and reflected upon the Buddha’s teachings, we should
2 B6 t9 f' U3 Z' Mdefinitely refrain from making reckless remarks. A wise man will choose not to draw any& r0 x& O6 P2 A f
conclusion until he has carefully reviewed the sutras and shastras./ C3 c9 y; Z# ?: j; G1 R. V; m
壬午年二月十六日 . K6 C% |" T! L8 k* \
2002年3月29日
" |& E) {9 O# v+ a( c$ J16th of February, Year of RenWu
1 T6 a X2 Z0 [# ?/ G# hMarch 29, 2002
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