Chung Tai Shan Magazine #232
凡夫遇到生活中的種種境界，往往隨境生心。就像水被風激起波浪，起伏不定，甚至波濤洶湧，煩惱叢生、患得患失。例如，看到別人講究時髦，自己也跟著追求時髦；別人得到功名，自己也想「一舉成名天下知」……有了十萬想百萬、有了百萬想千萬、有了千萬想億萬，有了億萬，還想要囊括全台灣；有了全台灣，又想併吞全世界；有了全世界，進一步想征服太空……人的欲求永無止境，人生始終是在貪欲的苦海當中。
The minds of ordinary beings are constantly being driven by the various situations they encounter in their daily lives. Like water stirred up by the wind, they fluctuate between highs and lows, sometimes even experiencing fierce, surging waves, where they give rise to a host of afflictions and suffer from gain and loss. For example, when some people see others chasing fashionable trends, they jump on the bandwagon; when seeing others gain recognition, they also aspire to be “world-famous.”
If we have a hundred thousand, we want a million. If we have a million, we want ten million. Having ten million, we want a billion; having a billion, we want the entire country; having the entire country, we want to conquer the world; having conquered the world, we set our sights on outer space…Human desire is endless and insatiable. By attempting to satisfy it, our lives will be immersed in greed, an ocean of suffering from beginning to end.
八風起識浪 定慧復本心
When the eight winds stir the mind, return to its intrinsic nature with samadhi and wisdom.
修行學佛的目的，就是要禁得起風浪的考驗；進一步還要讓這念心達到像一潭止水、一面鏡子一樣，清明、靜定。宋朝的蘇東坡對文學、佛法都有很深入的研究。他曾作過一首詩：「稽首天中天，毫光照大千；八風吹不動，端坐紫金蓮。」「八風」，是指稱、譏、毀、譽、利、衰、苦、樂。
The goal of Buddhist cultivation is training ourselves to withstand the “winds” of external circumstances. Furthermore, it is to let the mind be as calm as a pool of still water, and as clear as a bright mirror. Su Dongpo, a renowned Song dynasty poet and official, was well-versed in both literature and Buddhadharma. He once wrote a poem: “I prostrate to the Highest of Heavens (Buddha), whose light shines upon thousand-fold worlds. Unmoved by the eight winds, he sits in composure on a lotus of purple gold.” The “eight winds” refer to praise, ridicule, defamation, honor, gain, loss, suffering, and happiness.
「稱」，是稱讚。譬如有人稱讚我們非常發心，出錢又出力，是一位乘願再來的菩薩！我們聽了就心生歡喜，甚至產生我慢、貢高，這樣就是被境界風吹動了。在學的學生，聽到別人稱讚自己是品學兼優的模範生，就感到很高興，乃至於驕傲自大、目空一切，這也是為境界風所動，心中就不平靜。
Praise refers to the compliments and accolades that others give us. For instance, someone might praise our efforts in cultivation and for contributing both money and effort to the monastery. They call us come-again bodhisattvas, returning to this world by virtue of our great vows! If we are flattered by this compliment, or further give rise to pride or arrogance, that is to be moved by the wind of praise. For students in school, people might commend our studies and moral integrity. If we become self-satisfied upon hearing this, or even conceited or haughty, that is also to be moved by the wind of praise. When this happens, our minds are not at peace.
「譏」，是譏諷，說尖酸刻薄的話。譬如我們在用功，旁人說：「你現在修行很不錯哦！我看你快成佛了！」或者我們布施金錢建設道場，有人笑我們：「怎麼這麼迷信？有錢不會自己用，還送去建寺廟啊？」我們一聽，心當中就起煩惱，本來很平靜的心，被境界風一吹，就起千層浪了。
Ridicule is when people say harsh, ironic, or unkind things about us. When we are practicing, for example, a bystander might say, “Wow…look at how hard you practice. Buddhahood must be right around the corner.” Or when we donate money to help construct a monastery, someone laughs and says, “You people are so superstitious! Always giving away your hard-earned cash to temples and shrines.” If such words elicit afflictions in our mind and cause us to lose inner peace, it is the wind of ridicule stirring the calm mind-water into waves.
「毀」，是毀謗，說無中生有的壞話。我們受到毀謗，心當中就懷疑：「我學佛修善，怎麼沒有得到菩薩的保庇、護法神的護持？反而還被毀謗？」於是就心生煩惱。「譽」，是稱讚。譬如我們持戒、打坐、修禪定、修福德、修慈悲，大家都很讚歎，得了很好的名譽，這個風就把我們吹動了，便心生我慢，認為自己很有修行。
Defamation is to be slandered or defamed. If we become the subject of slander, we might begin to doubt the Dharma: “I am a Buddhist disciple who cultivates wholesome dharmas. Why don’t the bodhisattvas protect me? How come the Dharma guardians don’t help me? Why do I have to take this kind of treatment?” With this type of thinking, our minds are moved by the wind of defamation and give rise to afflictions.
Honor refers to esteem, reputation, or status. For example, if others praise us for upholding the precepts, meditating regularly, or cultivating samadhi, merits, and compassion, we may become known as a good practitioner. If we are moved by the wind of honor, and our minds become arrogant, we will overestimate our level of cultivation.
「利」，是利益。譬如做生意賺了很多錢，乃至做什麼事情都很順利，心裡便高興得不得了。「衰」，好比做生意失敗，家道中落，心當中就很憂愁。「苦」，像是身體有了病痛，沒有吃的、住的，風吹雨打、天寒地凍，種種苦境現前，就心生怨嘆。「樂」，所謂「春風得意馬蹄疾」，志得意滿，心裡洋洋得意，感到很快樂，但得意就忘形了，再好的境界我們也掌握不住。
Gain is to receive benefit or profit, such as when business is good and we are making a lot of money. If our minds fill with glee because everything we do seems to be going smoothly, that is to be moved by the wind of gain. Loss is the opposite of gain, like when our business fails and our family loses prestige. If we thus grow despondent, that is to be moved by the wind of loss.
Suffering refers to pain or distress. For instance, the pain of being ill, having nothing to eat, nowhere to live, or being exposed to the wind, rain, and cold, etc. If we become resentful when experiencing various kinds of suffering, then we are moved by the wind of suffering. Happiness is “riding a fast horse contentedly in the spring breeze.” In other words, it is the gratification and contentment we feel when we get what we want. However, if we are carried away by the wind of happiness, we will lose control of even the most favorable situations.
這八種境界之風，常令凡夫心生動搖，產生許多無謂的煩惱、痛苦。要突破這些煩惱，就要了解這些境界的真相、破除對境界的執著，進一步還要修習禪定。
The eight winds of external circumst-ances often rouse the minds of ordinary people, leading them to create all kinds of unnecessary afflictions and suffering. In order to overcome these afflictions, we must recognize the true nature of these circumstances and break our attachments to them; additionally, we must cultivate meditative concentration.
俗話說，「心想事成」、「福至心靈」，心要定，才能心想事成；假使心不定，不斷向外攀緣，隨外境而轉，就屬於眾生境界。這念心要能「睹境不動」，看到外面的境界，無論是順境、逆境，都不被境轉，始終保持清淨、安定，如如不動，沒有貪瞋癡，這樣心就能定下來。
The Chinese say, “Whatever the mind wishes will be realized,” and “When blessings arrive, the mind brims with inspiration.” Our mind must be settled and calm if we are to achieve what the mind is set on doing. If not, it will grasp at outside conditions and be driven by external circumstances or the sense objects—this is the state of sentient beings. This very mind must be “unperturbed by circumstances.” In facing external conditions, whether favorable or unfavorable, we must remain unmoved, always maintaining a mind of purity, peace, and stillness in suchness. When this very mind is free from greed, anger, and ignorance, it will settle down and gradually attain samadhi.
有了禪定，這念心就能時時作主，不隨境界而動；有了智慧，就能看清事情的真相，知道進退、取捨。由於定慧具足，處事清楚、明達，不僅學業、事業、道業能夠成就，更能隨順種種因緣行菩薩道，成就菩薩的志業。
With samadhi, this very mind will always be in control, no longer moved by external conditions. With prajna wisdom, we will see the truth behind matters, and know how to make choices: when to advance, retreat, take on, or let go. With both samadhi and prajna, we will handle things with clarity and insight. Not only can we succeed in our studies, work, and spiritual practice, but we can also cultivate the Bodhisattva Way in accord with myriad conditions, and realize our bodhisattva vows.
不動澄濁流 萬法皆實相
Be still to clear the turbid waters. All dharmas are true reality.
這念心本自具足一切智慧、功德；只因妄想、塵勞覆蓋，使得智慧、功德、神通不能現前。只要化除心中的妄想塵勞，本具的清淨心自然現前。
佛法講，修行要「如澄濁水」。眾生的心就像一杯渾水，要使它回復清淨，首先要保持不動，不要讓它起波浪，這樣水中的泥沙就會慢慢沉澱下來，水就會變得清澈純淨；但假使又起了波浪，杯底的泥沙還是會被揚起來，這杯水又會變成渾水。
All manner of wisdom and virtue inhere in this very mind, but because of delusions and attachments to sense objects, they have been obscured and cannot manifest. So if we can transform these delusions and attachments, our original nature—the pure mind—will naturally appear. Thus, Buddhadharma teaches us to “clear the turbid water” through our cultivation. The mind of sentient beings is like a glass of muddy water. In order to clear the water, first we must hold still, refrain from agitating it, and allow the dirt to slowly settle down. Then, clarity and purity will return to the water. If we stir it, however, the dirt on the bottom of the cup will cloud the water, turning it muddy once again.
所以，這念心要達到完全清淨，除了要不起波浪、沉澱泥沙，更重要的是把泥沙化掉。如《圓覺經》所云：「一切如來本起因地，皆依圓照清淨覺相，永斷無明方成佛道。」「永斷無明」，就是把煩惱習氣斷得乾乾淨淨，一點不留。
Therefore, in order to achieve complete purity of mind, it is necessary to both avoid agitating the water so the mud can settle, and more importantly, to filter out and remove the mud. The Sutra of Perfect Enlightenment says, “All tathagatas arise inherently from the ground of their root cause; by perfectly bringing forth the pure awareness of enlightenment, they end ignorance forever to attain the Buddha Way.” To “end ignorance forever” means to completely eradicate our afflictions and habitual tendencies, leaving not a single trace behind.
修行有事、有理。悟了這些道理，還要在事上用功。要經常檢討反省，誦經、打坐、聽經聞法、修六波羅蜜……藉由這些善法來滋養這念心，把好的習慣養成了，這念心就會愈來愈清涼。面對任何境界，都要提起覺性、作主、不打妄想，就能與道相應。
Buddhist cultivation encompasses both practice and principle. When we realize the principles mentioned here, we must still apply them in practice. We should always perform self-reflection, recite sutras, practice meditation, listen to the Dharma, and cultivate the six paramitas. Use these wholesome dharmas to nurture this very mind. By building good habits, this very mind will gradually be freed from the scalding of afflictions and become more at ease. No matter what circumstances we encounter, we must always bring forth awareness, be our own masters, and free ourselves from delusive thoughts. Then, we will resonate with the Way.