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How contravening these precepts causes weakening and forsaking of
your refuge is explained as follows. 你皈依了以後,萬一有違犯了,怎麼辦?還有呢,怎麼是棄捨?這個道理說一下。 Some assert that if you violate six of the
precepts 有一類、有一派這麼說:如果說你前面所說的這些道理,這個當中有六種違犯了,那麼你就棄捨皈依了。哪六種? the first three special
precepts, (p42) 初三種就是皈依了佛,不應該皈依其餘的大師;以及皈依了法,要離於損惱心;皈依了僧,不可以與外道共住,就是這個道理。這個「共住」,前面已經說過了,我們要記得。除了這三樣東西以外,下面還有呢, plus the precepts of constantly going for
refuge, 說我們正式皈依了以後,要恆修皈依,假定說不經常去,那麼又錯了。或者,再下面第五, not forsaking refuge even for the sake of your
life, 第六, and making offerings to the three jewels — you have given up your
refuge. 這個六樣東西,如果說你做不到的話,那就等於捨棄了。有一派呢, Others include the last three special precepts and assert that
contravention of nine precepts constitutes forsaking
refuge. 另外有一些說,要成了九樣東西違背了,那麼就是捨棄了,又加上後面三種,就是 【各別學處,】 後面的三種再加進去。就是上面這個六種,加上各別學處的後面三種。 Contravention of the remaining precepts weakens your
refuge. 如果說,你沒有像上面所說的違背了六種或者九種,那麼只是差一點,虧損了,不是違背。這個是前面說。 【然作是思,】 那個地方告訴我們—宗喀巴大師:但是你假定說腦筋當中以這樣的想法、這樣的觀 (p43) 念,那麼這個就錯了。怎麼樣呢?說: However, an actual forsaking of refuge means that you have
contravened the precept not to forsake refuge even for the sake of your
life. 說,假定說你遇見了困難,乃至於是有生命危險,你就棄捨了三寶,那麼那個時候,你實際上就棄捨了皈依。這樣的話: Similarly, even if you do not forsake the three jewels, if you
follow both them and a teacher, teaching, and community that are contrary
to them, you contravene the precept not to acknowledge other refuges.
Since you are not fully entrusting yourself to the refuge, you have
forsaken
it. 為什麼原因呀?他說雖然真正皈依的時候,它一定有一個儀軌或者什麼等等,當然你要捨的時候,你還是對著某人:「哦,我現在不皈依了,棄捨了。」實際上你那心裡面,形式上面沒有這麼做,可是心裡面已經違背了。本來皈依了三寶以後,你心裡面一定是依止,說執取這個大師是唯一的皈依處,然後所說的法是唯一所憑信的行持的準則,而行持的助伴,共同的同伴就是僧。心裡面現在你想:「唉,這個不行、不行,這樣做的話,生命受了傷害了,哦,不要、不要!」心裡面這樣想的話,你違背了你皈依的時候的這個內涵,那個時候,心裡面並沒有真正的皈依。既然沒有真正的皈依,當然捨棄掉了。 I think that if these two do not occur, other contraventions of the
precepts are just contraventions, but not causes of forsaking
refuge. 如果你這個心裡面沒有,僅僅是對上面告訴我們,皈依了以後應該學的那些道理,你沒有做好,稍微一點違背。那個就是因地當中不圓滿,種了一個棄捨的因,並沒有產生棄捨三寶的這個實質上的結果。 This being the case, going for refuge is the main door to the
Buddha's teaching. 所以皈依是進入佛教的大門。 If you go for refuge in a way that transcends mere words, you are
relying upon the highest
power, 假定說這個皈依不是嘴巴上面講講,而是內心上面真實皈依的話,這個的的確確是最安全、最殊勝、最超勝的力量。這個力量不得了的力量哦,不得了的力量哦!前面說過太多了。 you will not be defeated by outer and inner
obstacles. 不管是若裡邊、若外面,外面是人家,不管是有情,情與無情的傷害,裡邊是種種煩惱惑業等等的,都不能傷害。 Since good qualities develop easily and deteriorate with
difficulty, they can only continue to
increase. 所以皈依了以後,有皈依這個功德的差別:你皈依了以後,它生起功德很容易,而不會退轉,退轉也…… 不會退轉,就是退轉的話,它也少;現在我們功德不容易生起,退轉很容易。然後生起來以後呢?「倍轉增長」,加倍、加倍地很快地增長。 Therefore, it is extremely important, as previously explained, to
uphold the refuges by means of fearing suffering, recalling the good
qualities of the refuges, and so forth, and to make an effort not to
transgress the
precepts. 說由此我們了解,那曉得了,是,也必定從前面所說的,由於了解三界之內的真相,無常迅速,死了以後要墮落的苦,所以怖畏這個苦,然後要找解脫,找到真正皈依之處而至心受持,然後呢努力不違背,這個是皈依的最最主要的一個內涵。這一點我們要認識,照著去做一定得到這個功德。 |