萬佛城金剛菩提海 Vajra Bodhi Sea
萬佛城金剛菩提海 Vajra Bodhi Sea

金剛菩提海:首頁主目錄本期目錄

Vajra Bodhi Sea: HomeMain IndexIssue Index

《正法印》

 

PROPER DHARMA SEAL

大佛頂首楞嚴經淺釋
THE SHURANGAMA SUTRA

卷八 ROLL EIGHT

宣化上人講 Commentary by the Venerable Master Hua
國際譯經學院記錄 Translated by the International Translation Institute
修訂版 Revised version

前期提示:二習相交。故有勘問。權詐考訊。推鞠察訪。披究照明。善惡童子。手執文簿。辭辯諸事。是故十方。一切如來。色目惡見。同名見坑。菩薩見諸虛妄偏執。如臨毒壑。

「二習相交」:過去生中的習氣和現在生中的習氣,互為主從。現在生的重,以現在生的為主;過去生的重,以過去生的為主,互相相交。

「故有勘問」:勘問,也就是審問。「權詐考訊」:權,就是權巧方便;詐,這個問案的法官哪,他有的時候也用一種詐騙的手段,來詢問你的案子。在地獄裡也有這種情形。「推鞠」:打官司,訴訟時,這個法官察言觀色;看看你講的話,然後就推情問理,看看你這個神氣是怎麼樣?然後推鞠。再「察訪」:或者派人去調查調查,訪問你這一件事情。「披究」:很詳細地來研究你這個案子。「照明」,就好像用鏡子來照你這件事情似的。「善惡童子」:所以這期間,在地獄裡又有善惡童子。「手執文簿」:手裡拿著簿子,你所造的業都在這簿子上寫著。「辭辯諸事」:辭,你狡辯嗎?你狡辯,現在在這兒寫著呢!你所造的甚麼甚麼事情,你不能推託的。他來給你作証據,所以你就不能再辯了。¡

因為這個,所以十方一切的如來。「色目惡見」:看惡見的這種習氣。「同名見坑」:就叫一個見坑。你除非不跌到這個裡邊去;跌到這個裡邊,就不容易上來。「菩薩見諸」:菩薩見這個惡見。「虛妄偏執」:這種情形。「如臨毒壑」:就好像要到那個有毒的那壑的邊緣上,很危險,很容易掉到裡邊去。所以避之大吉,離這個邪見遠遠的。

九者枉習交加。發於誣謗。如是故有。合山合石。碾磑耕磨。如讒賊人。逼枉良善。二習相排。故有押捺。搥按蹙漉。衡度諸事。是故十方。一切如來。色目怨謗。同名讒虎。菩薩見枉。如遭霹靂。

第九種的習因,這是一種「枉習交加」。甚麼叫枉呢?枉就是冤枉:甚麼叫冤枉呢?就是含冤莫伸,就是自己本來沒做壞事,人就說你做壞事了。或者有人冤枉你,告你,你本來沒有偷東西,他說你偷東西了。就是不直,就是沒有真正的道理講,這冤枉。枉習交加,那麼這個冤枉,或者你被人家冤枉,或者你冤枉人,這都是枉習。你被人家冤枉,這宿世的業障,遇到一起。沒有宿世的業障,那麼就是新生出來的這種冤枉的業。你冤枉人家,你知道對方沒有做這個種壞事,你故意冤枉他說做這個壞事了,這種習交加。

「發於誣謗」:誣就是誣賴;謗就是誹謗。你沒有偷我東西,我就說你偷了;你沒有殺人,我說你殺了。給你栽一個贓,故意給你做出來一個罪過,這叫誣謗。「如是故有」:像這樣子,所以就有。「合山合石」:這合山,也是地獄。四面都是山,合到一起,把你夾到一起。或者四面都石頭,把你夾到中間,夾得像個肉餅子似的。「碾」:碾就是碾子,碾米的那個碾子,也有這種地獄。「磑」:磑就是擣磑的那個磑。「耕磨」:耕,人要是盡打妄語,這不誣謗嗎?盡說話說得不正確。所以在這個地獄裡,就把舌頭割出來,或者把這個舌頭用鐵鉤子鉤出來,用這個牛在這個舌頭上,用犁來回徜來徜去的。磨,磨就是放在磨裡頭研。「如讒賊人」:就好像這個讒賊人似的。「逼枉良善」:這個枉習就是那個讒賊人。讒,說話說得不正確的,這叫讒賊人。

衡度,這個度字讀「惰」。這個前生的這種業障,和今生的這種行為,合起來「相排」,二種相排。「故有押」:押就是把他押起來;「捺」:捺就把他按住。「搥」:用槌子來打。「按」:這也是把他按下去。「蹙漉」:就是把這鬼放到這一個布袋裡,用這個東西來往它擠這個血水。「衡度」:衡就是一種秤,衡度就是用秤秤一秤,衡量一下。或者用斗量一量,這叫衡度。「諸事」:有這種的事情發生。

因為這個所以十方一切的如來,看這個怨謗的這種的行為,「同名讒虎」。就給他起名叫一個讒虎,比老虎還厲害。「菩薩見枉」:修行的菩薩,他不敢錯因果的,所以他看見冤枉這一種習氣、習因「如遭霹靂」,就好像遇著霹雷那麼生恐懼心。霹靂一霹,把人都會霹死的。所以菩薩看這個枉字,就像那霹靂那麼厲害。

待續

Sutra text from last issue: Because these two habits influence one another, there come into being official inquiries, baited questions, examinations, interrogations, public investigations, exposure, the youths who record good and evil, carrying the record books of the offenders’ arguments and rationalizations, and other such experiences. Therefore, the Thus Come Ones of the ten directions look upon evil views and name them the it of views.’ Bodhisattvas regard having false and one-sided views as they would standing on the edge of a steep ravine full of poison.

Because these two habits influence one another. The habits from the past and the habits from this life act interchangeably as host and followers. If this life’s habits are heavy, then this life’s habits will be host. If past lives’ habits are heavy, then those past lives’ habits will be the host. There is a mutual influence. There come into being official inquiries—interrogations; baited questions, examinations. Baited questions refer to how sometimes in court methods of questioning are used to trick the defendant. This kind of thing also happens in the hells. Interrogations refer to court litigations in which court officials examine the defendant’s words and watch his expressions. They see what the defendant says and then question him in detail, watching his expressions. Then they close in for the interrogation. Public investigations. Perhaps someone is sent to investigate and they ask a lot of questions about a certain incident. This is a very detailed examination of your case. Public exposure is like having a mirror probe into every aspect of your situation. The youths who record good and evil. These youths are there in the hells carrying the record books. The offenses you have created are written there in the books, records of the offenders’ arguments and rationalizations, and other such experiences. You want to argue? What you argue will also be recorded on the spot! You cannot try to get out of what you have done. These youths come to give testimony against you. You have nothing more you can argue.

Because of this, the Thus Come Ones of the ten directions look upon evil views, the habits involved in having evil views and name them the ‘pit of views.’ If you don’t get close to the edge it’s all right, but if you go too near and fall in, it’s not easy to get out. Bodhisattvas regard having false, evil, and one-sided views as they would standing on the edge of a steep ravine full of poison. It’s very dangerous to get near that ravine because it would be very easy to fall in. The very best is to stay far, far away from it. And the same is true of deviant views—stay far, far away from them!

Sutra:
The ninth consists of the habits of injustice and their interconnected support of one another; they result in instigating false charges and libeling. From them are produced crushing between mountains, crushing between rocks, stone rollers, stone grinders, plowing, and pulverizing. It is like a slanderous villain who engages in persecuting good people unjustly. Because these two habits join ranks, there come into being pressing and pushing, bludgeons and compulsion, squeezing and straining, weighing and measuring, and other such experiences. Therefore, the Thus Come Ones of the ten directions look upon harmful accusations and name them ‘a treacherous tiger.’ Bodhisattvas regard injustice as they would a bolt of lightning. 

Commentary:
The ninth kind is habits of injustice and their interconnected support of one another. What is injustice? It means that originally the person didn’t do anything wrong, but was accused of doing wrong things. Perhaps someone does you the injustice of claiming that you have stolen something when in fact you didn’t steal it. It means not being straight. Claims that are made without good reason are unjust. Interconnected support of one another means that perhaps you do me an injustice or perhaps I do you an injustice. If someone does you an injustice, it’s because of karmic obstacles created in the past that you now meet up with each other.

They result in instigating false charges and libeling.  False charges are like when I say that you stole something of mine that you didn’t really steal. You didn’t kill anyone but I say that you did. I deliberately make up some crime and say that you committed it. From them are produced crushing between mountains, crushing between rocks. Crushing between mountains is a hell. On all four sides are mountains that come together and smash you inbetween them. Or there are huge boulders on the four sides that crush you between them. You are smashed like a meat patty. Stone rollers. These are like mill stones used to hull rice. There’s a hell like that. Stone grinders, plowing, and pulverizing. This is for people who always used false speech and libeled and slandered others; who always said things that weren’t so and spoke incorrectly.  And so in this hell, the person’s tongue will be cut out. Or his tongue will be hooked by an iron hook. An ox or mule is used to drag a plow back and forth across his tongue. Pulverizing means putting it into a grinder and grinding it up. It is like a slanderous villain who engages in persecuting good people unjustly. The habit of injustice is like a slanderous villain. A slanderous villain is one who doesn’t speak accurately.

“Weighing and measuring.” (The Chinese character du is read duo here.) The karmic obstacles from past lives join with one’s behavior in this current life. These join ranks and so there come into being pressing. That means pressing the victim down. Pushing. He gets leaned on hard. Bludgeons. He is beaten with clubs. Compulsion. This is another way of pressuring the victim. Squeezing. This means straining through. The victim, the ghost, is put in a bag and then the blood and fluids are squeezed out of him. Weighing and measuring. This is done by scales or a hand-held balance. And other such experiences. Things like these happen

For that reason the Thus Come Ones of the ten directions see people making harmful accusations and name them ‘a treacherous tiger.’ People like this are even fiercer than treacherous tigers. Bodhisattvas regard injustice as they would a bolt of lightning. Bodhisattvas who are cultivating dare not make mistakes in cause and effect. And so when they see people with habits of falsely accusing others, to them it’s as terrifying as being struck by a bolt of lightning. Therefore Bodhisattvas avoid injustice as they would a lightning bolt.

to be continued

過去生中的習氣和現在生中的習氣,互為主從。互相相交。
The habits from the past and the habits from this life act interchangeably as host and followers. There is a mutual influence.

▲Top

法界佛教總會Dharma Realm Buddhist Association │ © Vajra Bodhi Sea