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佛法双语工作坊 | 佛说四十二章经 第22章 財色招苦

2021年03月25日 14:06:00 北京天开寺 点击:0

The Sutra of Forty-two Chapters - 22
佛說四十二章經 第22章

後漢 西域沙門迦葉摩騰 竺法蘭 同譯
Translated jointly by Indian Sramana Kasyapa Matanga and Dharmaraksa in the Later Han Dynasty

法师讲解  00:33 开始   单词 03:33 开始

第22章 財色招苦
Wealth and Lust Cause Suffering

佛言。財色於人。人之不捨。
The Buddha said: "People cleave to their worldly possessions and selfish passions so blindly as to sacrifice their own lives for them.

譬如刀刃有蜜。不足一餐之美。小兒舐之。則有割舌之患。
They are like a child who tries to eat a little honey smeared on the edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding his tongue."


英文版经文转载自 菩提字幕屋,英译者 D.T. Suzuki
English  version sourced from Bodhi Fansubs, translated by D.T. Suzuki



法师讲解 :22 财色招苦
Commentary:  Wealth and lust cause suffering


Wealth, lust, fame, fine food, and sleep are collectively known as the five roots leading to hell. These desires can temporarily provide us with happiness but at a high cost because they will lure us into all kinds of unwholesome deeds to acquire them. In Buddhism we have three kinds of sufferings, namely ordinary suffering, suffering of destruction, and suffering of conditional existence. Simply put, ordinary suffering is the kind of suffering that we generally understand, such as sickness and injury, etc. Suffering of destruction arises when a certain enjoyment comes to an end; it is often said that all good things must come to an end. As for suffering of conditional existence, it is the kind of tiny suffering that occurs when things in the world change over time. For example, when we get old we will sigh that our health is no longer as good as before, or even though the environment remains unchanged, people may not be the same ones.  
财、色、名、食、睡,合称地狱五条根,这些欲望能给我们短暂的快乐,但我们需要付出很大的代价,因为它会诱惑我们作种种业去获得它。佛法讲三苦,即苦苦、坏苦、行苦。简单地说,苦苦是我们普遍认知的痛苦,例如生病,受伤等。坏苦是指享受结束时所产生的苦,所谓天下无不散之宴席。而行苦,是万事万物在迁流变化中所产生的微细之苦,例如当我们老了会感叹体魄不复当年,或是感叹景物依旧,人面全非。

Very often people have an incorrect notion about desires; we consider that the more things we have, the more freedom we can enjoy. For example, if we have a lot of money, we can spend it freely to buy whatever we like. Let's say a mink coat had caught your attention. You watched it over and over again and fantasized that when you wore it you would attract a lot of admiring glances and compliments. You said to yourself that if I were rich I would buy it anytime I wish. However, can money really provide you with true freedom? In front of this mink coat, you are in fact completely helpless, and can only be led by the nose. There is a socialite who is a materialistic maniac. It is her dictum that “I can live without food but not designer brands.” She had caused her two husbands to go bankrupt, and she also ended up in huge debts of hundreds of million dollars! True freedom lies in that you become the master of your will, and you have the capacity to control your desires. This is what the phrase “uphold right mindfulness” in the Twenty-four Words of Heart Refinement means. Buddhism has always advised people to cast off attachments. When you are able to follow or let go your desires at will, you can have true freedom.

人们往往对欲望有一个错误的认知,认为这些东西愈多越自由,譬如说钱越多就可以自由自在地消费,买各种各样喜欢的物品。举个例子,你看上了一件名贵的皮草,你看了一次又一次,你幻想穿起它能为你带来很多艳羡的目光及赞美,心里想要是我有钱一定会随心所欲地把它买下来。但有钱真的能令你自由吗?在这件皮草面前其实你是一点还击之力都没有,只能被它牵着走。有一位名媛,她是个物质狂,她有一句名言:“饭可以不吃,名牌不能不买!”她令两位丈夫都破产,最后自己欠下数以亿计巨债!真正的自由是你可以做自己意志的主人,你有能力选择接受或不接受,这就是炼心二十四字中的“为意主”。佛法经常劝人放下,当你的欲望可以举得起、放得下时,你才能拥有真正的自由。

讲解 | 释宏添   北京天开寺
By Bhiksu Hong Tian,  Tiankai Temple
 

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