The Sutra of Forty-two Chapters - 27
佛說四十二章經 第27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 00:54 开始 单词 03:50 开始
第27章 无着得道
Reach the Way by Forgoing Attachments
佛言。夫为道者。犹木在水寻流而行。
The Buddha said: "Those who are following the Way should behave like a piece of timber which is drifting along a stream.
不触两岸。不为人取。不为鬼神所遮。不为洄流所住。亦不腐败。吾保此木决定入海。
If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean.
学道之人。不为情欲所惑。不为众邪所娆。精进无为。吾保此人必得道矣。
If monks walking on the Way are neither tempted by the passions, nor led astray by some evil influences, but steadily pursue their course for Nirvana, I assure you that these monks will finally attain enlightenment."
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：27 无着得道
Commentary: Reach the way by forgoing attachments
This chapter has made use of a lot a metaphors, such as river bank, whirlpool, spirit, etc.
这一章运用了大量的比喻，例如两岸、洄流、鬼神等。
Among these terms, river banks can be interpreted in many ways; it is however not meant for samsara and nirvana. Instead it refers to wrong views and bad habitual tendencies. Buddhism advocates the middle way, which provides that we should neither demonstrate attachment to eternalism nor nihilism, neither to emptiness nor existence, and neither to the six media of sensation nor to the evasion of them.
当中两岸的解释可以有很多，但这不是此岸与彼岸之解，而是指一些错误的知见或习气。佛法提倡中道，不执常也不执断，不执空也不执有，不执六尘也不执逃避六尘。
Attachment to eternalism refers to the wrong belief of everlasting existence. As an example, some people may be under the mistaken belief that one’s soul is everlasting, or heaven is a place for eternal life. However, if one’s soul is everlasting, then when Johnson from last life becomes Liz in this life, whose soul will remain after Liz’s death, Johnson or Liz? Also, people who demonstrate attachment to nihilism will mistakenly believe that everything is gone after death. These people simply have no faith in karma or samsara, and these views are just wrong.
执常是指执著于永恒，例如认为人的灵魂是永恒的或是生天堂可以永生都属于常见。如果人的灵魂是永恒的，上一辈子的张三这一辈变成李四，那么李四死后他的灵魂是张三还是李四呢？另外，执断的人会认为人死如灯灭，这都是不信因果轮回，属于错误的知见。
On the other hand, some people may demonstrate attachment to the mistaken belief of existence, for they consider that everything has a definitive self nature and substantial existence. They don’t realize that everything only exists conditionally as the result of causation. Such attachment will bar them from exploring the truth of the dharma. On the contrary, those who demonstrate attachment to emptiness may become overly passive. They may feel that everything is non-existent; there is no karma whatsoever. They don’t care whether a person should be good or evil.
另外有些人会执著有，认为事物是有自性，真实存在的，而不知万事万物都是因缘和合所生，导致无法悟入佛法真义。反之执著空的人会很消极，觉得什么都是空的，因果是空的，行善也好作恶也好都无所谓。
While some people may be overly greedy for worldly pleasure from the six media of sensation, i.e., sight, sound, scent, taste, touch and perception, some other people may overly reject the six media of sensation, behaving like a clean freak. A Bhiksuni once told us that soon after becoming a Bhiksuni, she had upheld the precepts too strictly. Whenever a man reached her within the distance of one metre, she would flee immediately. Such behaviour is just an over reaction.
有些人会对色、声、香、味、触、法等六尘的世间享乐过分贪图，但有些人又会非常刻意地排斥六尘，就好比染了洁癖一样。一位尼众出家人曾经告诉大家，她刚出家时持戒非常严苛，每当有男生在一米范围内经过她就会马上闪躲，这些都是矫枉过正的表现。
讲解 | 释宏添 北京天开寺
By Bhiksu Hong Tian, Tiankai Temple
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