那么这个「好好的」是指什么好好的呢？ 有可能是身体，所以师父接着一句话就是：「我这个身体是有漏的」，出现了一个「漏」。 那么在最初学佛法的时候，我们会对这个「漏」非常地陌生——是有漏的，什么叫漏？ 漏就是痛苦之本！ 接着师父说：「佛陀不是」，为什么他不是呢，而我是有漏的呢？ 因为「我无始劫来造了种种染污之业」，又提了一个名词叫「业」，而且业前面有「染污」两个字。 接着又对比佛陀说：「恰恰相反，无量无边劫以来造种种的善净之业，已经达到圆满的程度。 」佛陀是无漏的。 [03′35″]
好，那我们再听一下第二段。
那么这里简单地说一下，我们释迦世尊的身跟我们的身有一个不一样，这是所以我们为什么要皈依他的。 否则的话，我们每个人说：「我，我好好的，我为什么要皈依他？ 」欸！ 我这个身体是有漏的，是痛苦之本，那么佛陀不是。 他为什么他不是，我是呢？ 我是无始以来造了种种的染污之业，佛陀恰恰相反，无量无边劫以来造种种的善净之业，已经达到圆满的程度。 所以以这一种善法——善法是通于世、出世间，有漏、无漏的，现在他是无漏的，所以说「妙善」——以这样的业、善净之业，所感得的圆满的这个身体，所以这个才是我们真正的要归敬的。 我们归敬也可以得到了相应的好处，最后我们也可以达到佛这个程度，这就是我们最后的目标。 [01′22″]
这一段有认真听吧？ 注意哦！ 师父说：「简单地说一下，我们释迦世尊的身跟我们的身有不一样的，这是我们为什么要皈依他的理由。 」接着出现了一个心态：「我好好的，为什么要皈依他？ 」注意！ 「我好好的，为什么要皈依他？ 」这是一种现状，因为比如说在现实的层面——我们有房子住；虽然身体有的时候会有病，还算可以过；还有很多可以游乐的呀…… 有很多很多好像可以快乐的事情。 这个「好好的」，就是没什么事情，好像没有什么危险，没有什么不愉快的感觉，它是不需要再去强烈地改变生命、在现在的状态中满足的一个状态，对不对？ 提出了这样的一种——注意——现状和心态，是不需要佛法的，是不需要佛陀来帮忙自己的，为什么？ 因为自己好好的。 [02′42″]
那么这个「好好的」是指什么好好的呢？ 有可能是身体，所以师父接着一句话就是：「我这个身体是有漏的」，出现了一个「漏」。 那么在最初学佛法的时候，我们会对这个「漏」非常地陌生——是有漏的，什么叫漏？ 漏就是痛苦之本！ 接着师父说：「佛陀不是」，为什么他不是呢，而我是有漏的呢？ 因为「我无始劫来造了种种染污之业」，又提了一个名词叫「业」，而且业前面有「染污」两个字。 接着又对比佛陀说：「恰恰相反，无量无边劫以来造种种的善净之业，已经达到圆满的程度。 」佛陀是无漏的。 [03′35″]
在这里注意哦！ 出现了「有漏的」，还有出现了一个非常令人惊愕的时间词，就是「无量无边劫以来」。 我们会发现在这一小段，出现了我们并不熟悉的佛法概念，比如说关于这个「漏」，到底什么是「有漏」？ 《俱舍论》说：从所缘及相应其中的一种层面增长漏的法，就是有漏；反之就是无漏。 还有《集论》说：与六种漏其中的一者相应的话，就是有漏；反之就是无漏。 那么「六种漏」是什么？ 漏的体性、与漏相系属、漏所系属、与漏随系属、随顺漏，还有漏因所生的东西。 这些都是「有漏」。 在《现观第四品》也提到分别心是有漏，现量是无漏。 如果师父在这个时候，像我刚才一样讲了《俱舍》、《集论》还有《现观》，我们听了之后：「欸！ 『漏』到底是什么？ 」还是搞不清楚。 所以师父没有这样讲，师父就直接说：「有漏的身体是痛苦之本」。 这是不是把「有漏的身体」的属性讲得非常地到位和透彻？ [04′56″]
那说：「我的身体是痛苦之本吗？ 」身体会病吗？ 会！ 寒热一触及，它会痛苦、会不舒服；最可怕的，身体会死亡！ 那你说：与生俱来的这些东西痛苦吗？ 不想的时候是不痛苦的，觉得很安乐，尤其是年轻、健康、精力充沛，是感觉不到痛苦的潜伏性和威胁性的。 但是师父就直接说：「这个身体是有漏的，它是痛苦之本。 」因为那些痛苦只不过是没有那么强烈地显现罢了。 [05′33″]
然后师父用对比的方式，说：「佛陀不是」。 佛陀的身体完全没有任何的痛苦，为什么呢？ 因为他没有造就种种染污之业。 而在这个有漏和无漏的对比中，师父揭示出一个概念，是什么呢？ 「无量无边劫以来」。 注意！ 这个「无量无边劫以来」，我们小的时候听故事，都说：「哎呀！ 在很久很久以前……」这么不可称数的时间，佛陀在做什么呢？ 「造种种善净之业」，就是他的心念、他的身体、他的思想、他的言语，都是在造集非常非常纯净的善业，已经到达了圆满的程度，所以他是无漏的——就是没有苦因在里边的；而我们的身是有苦因在里边、 是痛苦的本，它会出生很多痛苦的，所以叫「有漏」。 [06′36″]
在谈到赞美佛身的时候，虽然师父说皈依放在后面讲，但师父把漏、业、无量无边这样的一个时间和生命是生生相系的这样的一个属性，在这一段里非常猛烈地就推到我们面前了。 其实这些概念是会砸到自己，我觉得好像被砸到一样，会很惊愕的！ 开始会有点惊讶：「这都是什么？ 」这是现实、我们面对的现实！ 但另一种更完美的就是佛陀，他达到的理想。 所以理想和现实对比起来，才知道现实是不圆满的、是有缺陷的、是有待改善的、是痛苦的，因为有更快乐的存在。 这样的话，我们就不能说：「我好好的，为什么要皈依？ 」因为有漏啊、有痛苦的本哪！ 所以必须得皈依；不皈依，这些痛苦的本是去不掉的。 所以用非常非常有力的理路，回复了那个心里耽着于现状、不去想未来、很短视的一种价值观吧！ 我这样说是要向内观察的，不是在说别人。 [07′45″]
所以我会觉得，这样一个精辟的阐述，又非常亲切地用我们能够听懂的语言，再再地告诉我们：我们现在的身体到底有怎样的问题、它是痛苦之本，因为这个我们才会去礼敬、去了解佛陀的身体有什么样的功德。 从漏、业和无量无边的时间来对比：我们无量无边劫为什么都这么痛苦？ 因为无量无边劫都造集染污之业；而佛陀无量无边劫都造集善净之业。 这样的对比就像白昼与黑夜一样，它的差别性是极度明显，方向是极度两端的。 [08′25″]
所以在这样的冲击下，我们就会思考，就会推动我们那个不能思考的、安住眼前的那个现状、觉得很满足那种状态开始睁大眼睛、开始思考：「这是什么？ 这是什么？ 」我们必须去思考、去观察：是真的吗？ 是这样吗？ 是痛苦之本吗？ 为什么会有一个无量无边劫都造集善业这样一个伟大的佛陀的心续存在？ 而我为什么是这样子？ 所以在师父的这种引导下，我们向内心观察的时候，我们会发现这是能动心意、是会触动内心的一种开示。 [09′14″]
Very well. Let’s listen to the 2nd paragraph [of the commentary on Prologue].
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 4~5]
Here, [I will] briefly explain the difference between the physical form of our Shakyamuni Buddha and our [own physical form]. This difference is the reason [that] we go to him for refuge, otherwise, we would say, “I, I am just as fine [as he]. Why should I go to him for refuge?” Alas! My physical form is a contaminated vessel – the origin of suffering, but Buddha’s is not. Why [am I contaminated] and he is not? From beginningless time, I have engaged in various contaminated deeds, while Buddha did just the opposite. For numerous eons, he engaged in all sorts of virtuous deeds to the level of ultimate perfection. With this reliance on virtuous deeds which are applicable among all conventional and ultimate, contaminated and purified levels, Buddha is purified; thus it is “perfect virtue”. Due to this virtuous karma, the effect is a perfect physical form. This is where we should truly pay our homage. Our homage will receive the benefits from being in accordance, and eventually, we will be able to achieve what Buddha did, which is our ultimate goal. [01′22″]
Have you listened to this paragraph attentively? Take notice! Late Master said, “Here, [I will] briefly explain the difference between the physical form of our Shakyamuni Buddha and our [own physical form]. This difference is the reason [that] we go to him for refuge”. [As soon as we hear this, our] reaction might be: “I am just as fine [as he]. Why should I go to him for refuge?” Take heed! “I am just as fine [as he]. Why should I go to him for refuge?” This is [true only] for the time being. The reality, [one might claim,] is that I have a house to live in. Although I might get sick occasionally, most of the time I am alright. Besides, there are lots of recreations and entertainments available. It seems that there are many things to make me happy. This mentality of “as fine as” suggests that nothing perilous happens, or nothing unpleasant occurs. It is a feeling that there is no need to drastically change my life, in a state that I am content with my current state (of life), isn’t it? Master pointed out that, pay attention here, anyone who is in such state and has such mindset is in no need of Buddha Dharma. This type of person does not need help from Buddha. Why? It is because he is just fine. [02′42″]
What does this “just as fine” refer to? It could mean physical wellness. Thus, Master followed by saying, “My physical form is a contaminated vessel.” Here appears the word “contaminated”. When learning Buddhism in the very beginning, we are very unfamiliar with this term “contaminated.” It is contaminated but what is contamination? Contamination is the fundamental cause of all sufferings! Then Master stated, “Buddha is not”. Why is that he is not contaminated but I am? It is because “from beginningless time, I have engaged in various contaminated deeds.” Master mentioned another term karmic ”deeds” and it is preceded with the word “contaminated”. [Master] contrasted [our deeds] with those of Buddha’s, “while Buddha did just the opposite. For numerous eons, he engaged in all sorts of virtuous deeds to the level of ultimate perfection.” The deeds of Buddhas’ are not contaminated. [03′35″]
Pay attention here! Besides the word “contaminated”, what follows is quite a shocking term regarding the duration of time – “for numerous eons”. In this short passage, there are quite a few Buddhism concepts that we are not familiar with. Take the word “contaminated” for instance. What is “contamination”? The Treasury of Knowledge defines it as follows: the phenomenon to enhance either from arising-condition or concordant to it is contamination; the opposite of it is uncontaminated. Also, the Compendium of Knowledge states – conforming to any of the six types of defilements would make us contaminated; otherwise, it is uncontaminated. So what are the six types of contaminations*? The characteristic of contamination, correlation with contamination, the reliance on contamination, the approximation of contamination, the concordance of contamination, and the production of contamination. These are all “contaminated”. In chapter four of the Ornament for Clear Knowledge, it also mentions the discerning attitude is contaminated, while the valid cognition is uncontaminated. If Master was to expound the meaning of contamination by quoting from The Treasury of Knowledge, the Compendium of Knowledge and the Ornament for Clear Knowledge like what I just did, many of you might feel baffled, racking your brain and saying, “Well! What exactly is ‘contamination’?” Hence, Master did not explain the term in that way. Instead, he just simply stated, “physical form is a contaminated vessel – the origin of suffering”. Isn’t it much clearer by pointing out the characteristic of “contaminated physical form” properly and precisely? [04′56″]
[*Six types of defilements: v.1 p.299 the first 6 of the 10 afflictions: (1) attachment, (2) hostility, (3) pride, (4) ignorance, (5) doubt, and (6) wrong views. They correspond with the 6 types of contaminations listed above respectively: (1) contamination, (2) correlation with contamination, (3) the reliance on contamination, (4) the approximation of contamination, (5) the concordance of contamination, and 6the production of contamination.]
Then the question is, “Is my body the root cause of all sufferings?” Will my body get sick? Yes! When something cold or hot impacts my body, it does feel pain and discomfort. The most dreadful aspect is that this body will perish! And you may argue: “Will all the innate conditions bring us suffering?” If you don’t think too much about it, you won’t feel the pain; quite the contrary, you feel joyful especially when you are young, full of vitality and energy. You won’t sense the latent suffering and its potential threat. However, Master directly stated, “physical form is a contaminated vessel – the origin of suffering”. [You won’t feel that] because the arising suffering hasn’t been manifested so intensively. [05′33″]
And Master applied contrasting and comparison approach by saying, “Buddha did just the opposite”. Buddha’s physical form is totally free from any suffering. Why? Because he did not engage in any contaminated deeds. Besides using the approach of contrast and comparison, Master revealed one more concept to us. What is that? Take notice: “for numerous eons”. When we were young, listening to stories, storybooks always start with “Well! Once upon a time…” For all this countless duration, what was Buddha doing? “He engaged in all sorts of virtuous deeds”; that is, his mind, his physical form, his perception, and his speech were all very pure virtuous deeds, and to such an extent that he reached the encompassing state; thus he is not contaminated. That is, no more suffering cause in them. However, there are suffering causes that came along with our body, and it is the root cause of all sufferings, and they will generate many painful results. That is why [our body] is called “contaminated”. [06′36″]
When it comes to praising Buddha’s physical form, though Master said he would expound it in detail when we talk about taking of refuge in the later part, he brought up the concepts of contamination, karmic deeds, and numerous eons in such a forthright manner. [It is because] these concepts are closely related to the duration and characteristic of our life. Actually, these concepts serve as an awakening call. We would have the feeling of being smashed hard on the face, full of astonishment! In the beginning, we feel surprised, saying: “What is this all about?” But this is reality; we have to face reality! On the other hand, Buddha is the perfected one, who has achieved the [ultimate] ideal goal. By juxtaposing idealism with reality, we come to realize that our reality is not fulfilling, flawed, left much to be improved, and painful, because there is other happier existence available. Understandably, we would not claim: “I am just as fine [as he]. Why should I go to him for refuge?” We go to Buddha for refuge just because [our physical form] – the root cause of all sufferings – is contaminated. Without taking refuge, the root cause of all sufferings can’t be eradicated. Hence we have to exert mighty reasoning to counterattack the short-sighted values and mentality that we are quite satisfied with current situations. I am saying this is to reflect on oneself from within, instead of measuring others. [07′45″]
Thus, I feel that with such an incisive elaboration, yet amiably using the words that we can understand, Master kept reminding us what kind of flaws I have with this body, which is the root cause of all sufferings. For these reasons, we will then pay homage to Buddha and want to learn the good qualities of Buddha’s physical form. Drawing a comparison in terms of contamination, karmic deeds, and immeasurable duration, [we begin to ponder]: why is that we are always suffering in countless eons? That is because we have engaged in contaminated deeds for numerous eons. In contrast, Buddha had engaged in pure virtuous deeds for eons. Such comparison is like that of day and night. There is a sharp difference, and the outcome is totally the opposite. [08′25″]
So under such extreme impact, we will begin to contemplate. It will force us, who are unable to contemplate, quite complacent and satisfied about the present state, to start opening up our eyes, and ponder: “What is this? What is this all about?” We have to contemplate, and analyze: is this true? Is that so? Is [our body] the root cause of all sufferings? Why does the great mental stream of Buddha, who has engaged in virtuous deeds for numerous eons, still exist? And why is that I am in such a state? Thus, under the guidance of Master, when we internalize our reflection, we will notice that our mental stream can be transformed. This is the kind of discourse that can touch our heart. [09′14″]
闻思题纲：
- 复述讨论 [06’36”]前段落中，来熟文：了解老师所要立的是什么？我们内在的现行、心态是什么？
- 复述讨论 [09’14”]，老师立的是什么？所破的又是什么？下脚前，我们需要观察、思考的为什么会有“无量无边劫都造集善业”这样的心量存在呢？
References 参考资料:
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