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b Reflecting on the distinctions among the varieties of
karma. 分成功兩部份: 1. The principal teaching of the ten paths of
action. 因為現在這個業主要的就十樣東西,主要的就是這樣十樣東西─善的,一方面;反過來就是惡的。其次呢,決擇業果,這樣的業感果,跟業到果之間的種種的關係,我們了解。所以你了解了這一些業以及業到果的這個關係,你了解了,那個時候你就曉得這個惡的是萬萬不可以造,要斷除;這個善的要努力去修、去積累啊,就有一個行持的標準。所以這個所謂的正知見,就是如理地、正確地了解這些內涵。看文: Question: Given that I have ascertained the causality of happiness
and suffering as explained previously, have understood that karma
increases, that I will not meet with the results of actions that I have
not done, and that actions I have done will not perish—about what sorts of
karma and effects should I initially develop certainty? Which should I
adopt and which should I cast aside? 那麼在這種狀態當中,那什麼樣的業感果的這個道理,我們要認識,認識了好照著去做呢? Reply. In general, you can conclude that there are three ways to
engage in good and bad conduct—physically, verbally, and mentally.
Although not all the virtues and nonvirtues of these three ways are
included within the ten paths of action, still the Buddha, the Bhagavan,
summarizing the key points, taught the most obvious, or coarse, among the
virtues and nonvirtues as being the ten paths of virtuous and nonvirtuous
actions. He taught that the extremely great foundations for a misdeed are
the ten paths of nonvirtuous action. He saw that when you give up these
ten, you adopt virtuous actions and that the most important points of
these virtuous actions are also ten in number. Therefore he taught ten
paths of virtuous
action. (p111) 總括起來說,能夠感得善惡的妙行、惡行,都從這個地方起的─三門。這個三個門,門是通達,那這個地方開始引導你,走向這個善惡業感善惡果─身、口、意三樣。這個身、口、意的一切的壞的、好的,雖然業道不能完全無遺地包含,但是最粗顯的、平常的,對我們凡夫來說也只是粗顯的,這已經可以統攝無遺啦!好的是善─十善業,惡的是惡─十惡業,世尊把這個綱要說出來,說十黑業道。把這個斷除掉了,那麼得到種種的、大的好處;善業也是,反過來叫作十個白業道。 The 《Treasury of Knowledge》: Systematizing the most obvious among
them, The Buddha said that the paths of action— Virtuous or
nonvirtuous—are
ten. 下面就引那個經論上面說明,論上面告訴我們,總攝這個最粗顯的善、惡兩類,不外這十樣東西:十善業、十惡業。 And the 《Exegesis of the Discipline》
says: 那個經上面也說,這個《阿笈摩》就是《阿含》。狹義地來說,《阿含》限於小乘的,真正廣義地來說,佛說的一切經教都是《阿笈摩》。通常我們大乘教法分開來的時候說,那麼就把那個小乘的經典是都歸到這個,實際上就是根本教典,根本教典。換句話說,這個大綱它這個裡邊都有的,可是深跟細的話,那麼這個沒有。就像小學,國語、算 (p112) 術都有,那麼國語分開來又變成功什麼,算術分開來又變成功什麼,這樣。所以現在既然講粗顯的,那個大綱全部有了。 If you practice these three paths of action— guarding your speech,
being restrained mentally, and not committing physical nonvirtues— you
will achieve the path taught by the
Sage. 這個就是《戒經》。《戒經》上面釋迦世尊告訴我們這個略教戒,就是這樣。應該好好地保護,我們開口應該講善,然後意地應該行善、淨,然後身口也不要做種種不善業。如果能夠這個三業清淨的話,就可以得到佛告訴我們應得的種種好處了。這個就是略教戒,略教戒經。 p. 121 Knowing the ten paths of nonvirtuous actions and their effects,
restrain yourself from even being motivated to commit them. Then practice
the paths of action of the ten virtues in which your body, speech, and
mind are not at all mixed with the paths of nonvirtuous
action. 我們對於這個十種惡業,以及感得的果,這個道理能夠了解了,那麼這個時候對於它的「等起」─就由此而起的,由於這個十惡業而起的其他的種種的行為,也努力地防護。主要的指這個十樣。那麼由這一個而其他的,其他的不外由這個十業而引發的,也努力地去防護它。總歸使得我們這個身、口、意三業,都不要染上雜染不清淨的。 This practice is indispensable as the basis for all three vehicles
as well as for the accomplishment of the two aims of beings. Hence, the
Conqueror repeatedly praised it from many
perspectives. 反過來呢,那我們就斷了十惡就是修習十善,而這個十善就是一切三乘士夫─下士、中士、上士所有的好處的根本,這個是根本。從這個根本上面,然後慢慢地增長圓滿,這是必不可少的,必不可少的根本。所以佛在各方面、眾多方面特別地說明。 |