宣公上人講於一九八七年一月二十三日金山寺 A Lecture by Venerable Master Hua at Gold Mountain Monastery on Jan 23, 1987
憍陳如譯為火器，昔為歌利王，曾割解四肢，為五比丘之一。尊者陪佛修苦行，見佛受牧女之供養，誤認佛生退轉心，離佛自修。佛於菩提樹下，證道後，首先尊者到鹿野苑為五比丘三轉四諦法輪。
Kaundinya translates as “fire vessels.” In the past, he once was King Kali, who had severed the limbs of the Buddha. Kaundinya was also one of the first five bhikshus who formed the first Sangha Order under the Buddha. In the beginning, Venerable Kaundinya accompanied the Buddha in his ascetic practice. Later, when he saw the Buddha receive the offering of rice porridge with milk, he mistook that the Buddha had retreated in the resolve to cultivate the Way, so he abandoned the Buddha. After realizing the Way beneath Bodhi tree, the Buddha went to the Deer Park to turn the Dharma Wheel of the Four Noble Truths three times for these five bhiksus.
一為示轉，此是苦，逼迫性；此是集，招感性；此是滅，可證性；此是道，可修性。
The first turning was the Turning of Revelation: The Buddha proclaimed, This is suffering; it is oppressive. This is the cause of suffering; it beckons. This is the Way; it can be cultivated.
This is the cessation of suffering; it can be realized.
尊者最初了解，知苦，斷集，慕滅，修道，先從集諦入門，知客塵由見思二惑所引起。見惑者對境生貪愛，粗如客，來去不停。
The Buddha’s teaching enabled the Venerable One to be the first one to be awakened. He understood the meaning of suffering, how to cut off accumulation, aspire for Cessation, and cultivate the Way, starting from the Noble Truth of Accumulation by realizing that the sensory burden was caused by view delusions and thought delusions.
思惑者迷裡起分別，細如塵，不易見，不易去。悟解客塵能染污妙明真心，擾亂性空真理。於是背塵和覺，證得四果阿羅漢，為佛第一最初出家弟子。
View Delusion refers to one’s cravings for objects of desire, which are coarse and always come and go like guests. Thought Delusion refers to one’s discriminatory thoughts in the state of delusion which are fine and subtle. Both of these two defile our True Mind, which is wondrously bright and understanding, and disturb the Emptiness of our Nature and Truth of Reality. Thus, we turn our back on the Enlightenment and merge ourselves with the “dust.” Venerable Kaudinya realized the Fourth Stage of Arhatship, and became the very first monastic disciple of the Buddha.
贊曰 A verse in praise says：
毀謗相加 等於施肥
逆來順受 破罪孽堆
怨親平等 無我有誰
名最初解 忍辱慈悲
Being slandered and vilified Is like being fertilized.
By being resigned to adversity One wipes out heaps of offenses.
Impartial to friend or foe, Without self, who is there?
He is the first to understand Thanks to the Patient Immortal’s compassion.
又說偈曰 Another verse says：
昔為歌利遇仙人 斷其四肢不生瞋
護法震怒風雷變 道者憐憫雨露新
立願證果先度汝 夜睹明星覓舊親
鹿野苑中法輪轉 最初解理兩足尊
In the past King Kali met the Immortal,
Even with his limbs severed, he showed no anger.
Enraged, the Dharma protectors sent thunder and rain;
The cultivator’s pity (for Kali) moved Heaven to resume mild weather.
The Buddha vows to take him across after realizing the fruition,
Gazing at night stars the Buddha attains the Way,
Then he seeks out the former fellow cultivators;
And with his turning the Dharma Wheel at the Deer Park,
Kaundinya becomes the first one who understands the Doubly Perfect One.
【淺釋】 Commentary ：
今天所講的是憍陳如尊者。這位尊者的名字翻譯叫火器，又有一個名字呢，叫最出解，他在前生就是往昔，就是在《金剛經》所說的那個歌利王。
Today we are discussing Venerable One Kaundinya, which translates as “fire vessel.” He also had another name called 出解. In his past life, he was the King Kali, as mentioned in the Vajra Sutra.
歌利王也在往昔作一個國家的國王，他歡喜打獵，又歡喜女人，所以他雖然打獵，又帶著宮娥婇女一大幫的都跟著他，都陪著他打獵，大約打獵打累了疲倦了，或者又喝一點酒，睡著了。那些個宮娥婇女在那個地方也無所事事，就個出去參觀， 走著走著，到一個深山裡邊看見一個老修行，這個老修行頭髮長長的，眉毛長長的，鬍子也長長的，手指甲也長長的，就在那個地方修道。那麼這些個宮娥婇女，從來也沒有看見過這樣的人在宮裡頭，沒有見過這麼奇怪的一個人，他就認為這個大略不是個妖怪呀！或者是個鬼呀！或者是什麼？都怕的不得了。怕的不得了，就想要跑，那麼這忍辱仙人看見總也沒人來，這回有人來見見他，他也覺得很高興的，那麼就告訴他們說：「妳們不要怕我，我也是個人。」「咦！」這些宮娥婇女說：「這個長鬍子的，這個人那麼長的手指甲，啊！也會說話？」於是乎就有膽子大的，就到他面前就和他講話。這一講話，那麼這一些個婇女就好奇心都起來了，於是乎就團團圍住，把他圍了幾轉轉，在那兒聽他講話。那麼他給他們講人生怎麼樣苦、空、無常，這些個問題。這些宮娥婇女聽了，也都，時間忘了，和這個深山也都忘了，所以在這個地方也忘了他這個國王還在那兒睡覺呢，都忘了。
King Kali in his past lives, was a king of a country. He liked hunting and he also adored ladies. Therefore, whenever he went for a hunting excursion, he would bring the beautiful palace ladies to accompany him. During the hunting, the king fell asleep; probably he was tired from hunting, or probably he had some wine, leaving those palace maidens and ladies having nothing to do. They went around touring the place, where they chanced upon the old cultivator in this remote mountain. This old cultivator had long hair, eyebrows, and fingernails, sitting in meditation. They had never seen such a weird person in the palace before, and thought that he must have been a monster or a ghost or some other strange creature! They were so scared, wanting to run away. The Immortal Patience had not seen people for a long time and was quite happy to see those maidens. He told them, “Please do not be afraid. I am a human being.” The palace maidens said, “Yi! This person with long beard and nails can talk!” Therefore, garnering up enough courage, they walked towards him to talk to him. The moment they started to talk to him, they became more curious and walked around him a few times, listening to the old cultivator talking. He started on topics of life, such as suffering, emptiness, impermanence. Those maidens were so engrossed that they forgot about the time, the remoteness of the mountain, and the king who was still asleep out there.
所以這的國王睡了睡覺睡醒了，他看見什麼人也沒有在他身邊，於是乎就各處地方找。大略她們走路也是有一些個蹤跡， 依照走路的蹤跡去找，就找著了。找著一看，「喔！這兒有一個長鬍子，長頭髮，長眉毛，長指甲的這個一個奇怪的老人在和他們講話，講得也很高興的，這些個宮娥婇女在那兒也笑得嘰嘰嘎嘎的，很歡喜的樣子。」這歌利王心裡就很不高興了，說：「你這個人，你怎麼把我的宮女都來這兒陪著你講話」
Therefore, when the king woke up from his sleep, there was no one around. Hence, he went everywhere to look for them. They probably had left some footprints behind on the path; so the king followed their trails and found them. “Oh, here they are! They are talking to such a weird old man with long beard, hair, brows, and nails. The maidens were talking happily to this old man, twittering and giggling.” This really upset the king, so he said: “You old man, how dare you lure all my maidens here to keep you in company.”
於是乎他就問，說：「你是幹什麼的啊？」他說：「我是在這兒修道的。」「你修什麼道？」他說：「我在這兒修忍辱。」「什麼叫忍辱？」「忍辱就是逆來順受。誰要是對我怎麼樣不客氣，我也忍著。」歌利王這個說：「那你忍著，忍為什麼現在你勾引我這宮娥婇女道這兒都和你這麼親近？你這個講的話不是真的。」他說「我講的話是真的」「你是真的？那我現在要試一試你。」怎麼樣呢？就拿出寶劍，把這個這個老修行就這忍辱仙人的兩個手給跺去。兩個手給跺去了，就問他：「我把你的手給跺下來了，你還忍得忍不了，你還忍不忍得？」忍辱仙人說：「我忍得。」
Then the king asked him: “What are you doing here?”The Patient Immortal said, “I am cultivating the Way.” “What Way are you cultivating?” “I am cultivating patience.” “What is patience?” The Patient Immortal said, “Patience means ‘you grin and bear the adversities’ — that no matter how impolite people are to you, you do not get angry or become upset.” King Kali responded, “If you are practicing patience, why did you lure my maidens here and become so close to them ? It shows that you are not telling the truth.” The old cultivator said, “What I said is true.” “Really? I’m going to give you a test!” The King then drew his sword and chopped off the old cultivator’s two hands and asked, “I’ve just chopped off your two hands. Now, can you still be patient?” The cultivator answered, “Yes, I am patient.”
「我不相信你忍得。只不過你看我這有寶劍，你不敢反抗我，你心裡不會不罵我，你心裡不會忍的，一定忍不住的，不過你不講真話。」他就說這麼說著呢，有把他兩個腳也給跺起來。跺起來說：「你現在怎麼樣啊？還忍不忍啊？忍不忍得？」忍辱仙人說：「我忍得。」
“I do not believe that you are patient. It is just because you see my sword and dare not oppose me, but in your mind you are definitely angry with me. You surely can not take it. You are not speaking the truth.” After saying this, the King cut off the old cultivator’s two legs, and said: “How do you feel now? Are you still able to be patient?” The old cultivator responded, “Yes, I can.”
說：「你忍得，跺你手你也忍得，跺你腳你也忍得。究竟你有什麼證明啊你這個心裡不生瞋恨呢？」忍辱仙人說：「如果我心裡要生瞋恨，我這手腳就不能恢復如初，就不能還長出來。如果我要是能不生瞋恨，忍著你，我能有這個忍辱的功夫，我這個手腳會恢復如初，還是像你沒有割一樣。」說完這話，果然自己手腳就恢復如初。
The king then said: “Even with your hands and legs cut off, you claim you are able to be patient. Now how can you prove that no hatred arises in your mind? The Patient Immortal replied: “If I harbor hatred in my mind, my four limbs will not be restored. If I don’t harbor hatred, my hands and feet will grow back as if you have not severed them.” Upon finishing speaking, the old cultivator’s hands and feet became restored to their original forms.
歌利王一看，喔！沖沖大怒，說：「好！你這真是活妖怪，手給你跺去你還能長出來，腳給你跺去你也又長出來，你說你不生瞋恨，其實你大概是個妖怪了！所以你才這樣子。好！我把你頭給割下來，看你還能不能長出來。」於是乎拿著寶劍就要割忍辱仙人的頭來了 。Seeing this, King Kali was very furious, saying: “You are actually a living monster. I had cut off your hands, but they grow back. I had cut off your legs, but they too grow back. You claim not to harbor hatred. You are probably a monster; that is why you can restore your limbs! OK! I will chop off your head, and see if it grows back!” Saying thus, the king raised his sword to cut off the Patient Immortal’s head.
喔！這個時候護法就不高興了，就大怒。大怒，於是乎劈雷閃電，下冰雹打歌利王。歌利王這個時候也就悔過了：「喔！這個我是受上天的懲罰了，這我是不對了。」就向這個忍辱仙人面前又認錯。
At this moment, the Dharma-protecting spirits flew into rage.Thus, they pelted the King with a hailstorm shower. King Kali, realizing his mistake, was remorseful : “I am being punished by Heaven. I must have done wrong.” King Kali knelt before the cultivator and sought for forgiveness.
忍辱仙人說：「不要緊，你即然知道錯了，等我成佛了之後，我雖然你割我身體，可是我不瞋恨你，等我成佛了之後，我還先要度你。」
The cultivator said, “It is alright. Since you know you are wrong, after I attain Buddhahood, I will take you across first, even though you cut off my limbs. I do not harbor hatred towards you.”
所以這個佛在雪山打坐坐了六年，一天一麻一麥，這麼樣子嘛，以後覺得修苦行也不事究竟的辦法，於是乎嘛！就走到那個，下山了 。下山呢，這個時候本來有五個比丘，父親有三個 ，有三個親戚是父黨之親，有兩個呢是母黨之親，那麼陪著他到雪山去修行，修行，可是父親這三個受不了他這苦，所以先前跑了。先前跑了，那麼啊就剩下兩個了。那麼以後馬勝比丘也受不了苦，也跑了，就剩下一個憍陳如。
Buddha meditated in the Himalayas for six years while eating only one sesame seed and one grain of wheat a day. Later the Buddha realized that ascetic practices were not the ultimate way. Therefore, he came down from the mountain. There were originally five bhikshus who were accompanying the Buddha; three were relations from his father’s side and two from his mother’s side. The three from his father’s family ties were not able to take the ascetic practices and had abandoned the Buddha. So then only two bhikshus remained. After that Bhikshu Asvajit, could not take the bitter practice and he too took leave. Thus, just Venerable One Kaundinya was still holding on.
憍陳如，等他（指佛）下山的時候，受牧女供養牛奶粥，牛奶煲的粥。那麼這個憍陳如一看：「喔！你修苦行修不了了，現在你這樣子不修行了，不修行我走了，我不和你在一起了。」你看修道有多難！父親三個人跑了，母親兩個人也都跑了，就剩佛一個人了。
After the Buddha came down from the mountain, Kaundinya saw the Buddha receiving an offering of milk and rice porridge with milk from a shepherd girl. He thought, “You are not cultivating the ascetic practices anymore. Since you are not cultivating, I am not going to follow you.” You see, to cultivate the Way is so tough! The three relations from his father’s side abandoned him, and the two from his mother’s also took off, leaving behind the Buddha all by himself.
一個人就走到菩提樹下，在那兒打坐。他一坐到菩提樹下就發願了，說：「我要是不證果，不成佛道，我永遠我也不起這個座，永遠在這兒坐。」那麼就坐，坐、坐、一坐，坐了四十九天。夜睹明星，晚間看見這個星星，他豁然就開悟了。所以「夜睹明星而悟道」嘛，豁然開悟了，開悟之後，要說法，度人，度人要先度誰呢？一觀察這個因緣，應該去先度憍陳如。所以就到鹿野園那個地方去給這個五比丘說法，說這個四諦法。
The Buddha then walked to a Bodhi tree, and sat down to meditate. The moment he sat under the Bodhi tree, he made a vow, “If I do not accomplish the Way, I will not leave this seat. I will just sit here forever.”After sitting there for forty-nine days, when he looked at the night stars, he suddenly became awakened.Thus this is called, “gazing at night stars the Buddha attains the Way.” After the awakening, the Buddha wanted to expound on the Dharma, and considered whom to take across first. Contemplating the causes and conditions, he saw that Venerable Kaundinya should be the first to be taken across. So the Buddha went to the Deer Park to expound the Dharma of the Four Noble Truths to these five bhiksus.
四諦就是苦、集、滅、道。苦集滅道這有三轉，初是示轉，示就是說這個四諦的這個本體的樣子。它是什麼？所以他就說：「此是苦，逼迫性；此是集，招感性；此是滅，可證性；此是道，可修性。」這是初轉。初轉呢，那麼這五比丘他們聽到四諦法，這個憍陳如他就開悟了，開悟證四果阿羅漢。初果叫見道位，二果、三果叫修道位，四果叫無學位，就是所作已辦不受後有了，「梵行已立，所作已辦，不受後有。」就是這個了生死。那麼這個憍陳如他聽佛三轉四諦法輪就開悟了，所以做佛最初了解佛法的一個弟子。所以叫最初解。
The Four Noble Truths are suffering, accumulation, Cessation, and the Way. There were three turnings on the Four Noble Truths. The first turning was the Turning of Revelation, the fundamental substance of the Four Noble Truths. What is it? The Buddha proclaimed, “This is suffering; it is oppressive. This is accumulation, and it induces [suffering]. This is Cessation; it can be realized. This is the way to Cessation; it can be cultivated.” This is the first turning. When the five bhiksus heard the Four Noble Truths, Kaundiya was awakened and attained the Four Stage Arhatship. The First Stage Fruition is called the stage of Seeing the Way, the Second and the Third Fruition is called the stage of Cultivating the Way, and the Fourth Fruition is called the stage of Beyond Study. “I became established in the conduct of purity, did what had to be done, and I am no longer subject to future existence.” The Buddha had ended the cycle of birth and death. After the three turnings of the Dharma Wheel of the Four Noble Truths, he was the first to be awakened to the Truth. Therefore, Kaundinya was the first to understand.
那麼這位尊者，因為他往昔做過皇帝，做過國王，所以他的相貌也非常圓滿的，行為也非常的端正，一切一切都可以做人的表率，所以在比丘裡頭，也是這個所有比丘裡的一個榜樣，一個模範者。那麼，所謂「此是苦」，這苦，佛所說的這個四諦法。苦有三苦、八苦、無量諸苦，所以要是詳細說，有說不完那麼多。三苦是什麼呢？三苦就是苦苦、壞苦、行苦。Kaundinya had been a king in a past life. That was why his appearance was so perfect, and his conduct upright. In all aspects, he was a good role model, both for the monastics and laity. The Buddha expounded the Four Noble Truths: “This is suffering.” There are the Three Sufferings, the Eight Sufferings, and the Limitless Sufferings. Therefore, if we were to discuss them in detail, we would never finish speaking of them. What are the Three Sufferings? They are:
- the suffering within suffering;
- the suffering of decay;
- the suffering of process.
什麼叫苦苦？就是貧窮困苦，即然貧窮嘛，就有困難，所以好像沒有錢，也沒有米，也沒有房子住，也沒有衣服穿！所以這叫貧窮困苦。那麼說貧窮有困苦，富貴沒有苦嗎？富貴也有苦，富貴有壞苦。譬如這個人很有錢，那麼可是或者被火燒了，把錢都給沒有了；或者被水淹了，錢也沒有了；或者被賊給搶去了，這也沒有了。種種的飛災橫禍，意外的事情發生了，就把這富貴壞了；富貴壞了，這叫苦，壞苦。
What is the “suffering within suffering”? It is the suffering of poverty with added misery; on top of lacking money, one lacks food, shelter, and clothes. Poor people suffer poverty. Does it mean that the rich have no suffering? The rich suffer from decay. A wealthy person may lose wealth because of fire, flood, or robbery. Many unexpected disasters or unforeseen events may result in the loss of his wealth, i.e., his wealth decays. This is the suffering of decay.
那麼說貧窮有困苦，富貴有壞苦，那不窮也不富，這大概沒有苦了吧？這也有苦，這叫行苦，什麼叫行苦呢？就是由少而壯，由壯而老，由老而死，生、老、病、死、苦。生、老、病、死、苦，念念遷流，念念不停，你自己一點把握也沒有，你不能說：「我不願意老，我常常是年輕的。」辦不到的！說：「我不願意有病，我常常願意健康。」辦不到的！說：「我不願意死，我常常願意活著。」辦不到！所以你細要一研究起來，就有生以來念念遷流，念念不同，念念不停，這一點把握都沒有，你自己做不了主，這不是苦是什麼？所以這叫行苦。這叫三苦。
The poor undergo suffering within suffering, while the rich undergo suffering of decay, so if one is neither poor nor rich, one probably does not have to suffer. There is still suffering in the process. What is the suffering of the process? One passes through life’s various stages: from youth to maturity, from maturity to old age, and from old age to death. This kind of process of life is thought after thought and never ceases: birth, old age, sickness, death — the suffering of the process is ever-present and renders a person totally helpless to be in control. One cannot say: “I do not want to grow old. I will always be young.” This is not possible, or, “I do not want to be sick. I will always be healthy.” This is not possible! Or “I do not want to die. I want to live forever.” This is not possible! So, if we investigate in detail, we will find that, ever since a person is born, this person’s thoughts roll on in ceaseless succession, constantly changing and constantly coming and going. And this person has no control over this process. If it is not suffering, what is it then? This is the suffering of the process. These are the Three Sufferings.
還有八苦。八苦就是生，生的時候像生龜脫殼那麼樣子，一個活的龜，把那殼給拔起來，那很痛苦；老，老的時候眼睛也花了，耳朵也聾了，牙也掉了，吃東西也不香了，腿也不幫忙了，也邁不動步了，那麼手腳也不靈敏了，甚至於半身不遂了，或者痰胞痿症！你想這老的這個樣子，這多苦啊！
There are Eight Sufferings. First, it is the suffering of birth. When one is born, it is similar to ripping the shell off of a live turtle. This is very painful. Second is the suffering of aging; when one is old, one’s eyes cannot see clearly, the ears cannot hear well, the teeth drop off, and whatever one eats no longer tastes good. One’s legs are not cooperative or cannot even move. One’s feet and hands are no longer agile. Even worse is that one may contract flaccid paralysis, phlegmatic mass, or muscular dystrophy. So you see, being old has so many sufferings.
病，病也是一種苦，你一有病，自己也做不得主，所以這病也苦。生老病死苦；等到死的時候，那更是苦，死的時候像活牛剝皮一樣，一個活的牛，就硬給往下剝那張皮，你說多痛苦？所以這個生的時候像生龜脫殼，死的時候像活牛剝皮，所以都是苦。
Third, the suffering of sickness: Sickness is also a kind of suffering. Once sick, one is also not in control. Thus, being sick is also a kind of suffering. Suffering exists in all of the birth, aging, sickness, and death. Fourth, the suffering of death: On the verge of death, one suffers more excruciating pain — it can be compared to skinning an ox alive. You can imagine how much suffering that is! When being born, one suffers pain like that of ripping the shell off a live turtle; when dying, one suffers pain like the skinning alive of a cow.
又有愛別離，你這個你有一個最知己的人，最好的朋友，怎麼樣子，那麼，可是有特別因緣，就要分離了。要分離嘛，於是乎就不能在一起了，愛別離苦。又有怨憎會苦，你很討厭這的人，我想離開他，去到另外一個地方又遇到這樣的一個人，或者性情一樣，或者做事一樣，又在那裡碰到一起了，這是怨憎會苦。
Fifth is the suffering of being apart from your loved one: You may have a best friend who understands you the most. You have a special affinity with this person, and yet, due to circumstances, you have parted from one another and are unable to be together anymore. This is suffering of being apart from whom you love. Sixth, the suffering of being together with those you hate: You may detest or have a strong aversion towards someone. You may want to take leave or distance yourself from this person. Yet after you go to another place, you encounter people with a similar temperament or the same way of doing things. This is the suffering of being near those you detest.
又有求不得苦，你所求的得不到，這也是苦。又有五陰熾盛苦—五陰就是色受想行識。這五種都是把你支配得顛倒，這麼很不正常的，你被它來綁著緊緊的，一點也沒有自由。這五陰熾盛苦，色受想行識。這是八苦。
Seventh, the suffering of not getting what you seek: This, too, is suffering. The eighth and last one is the suffering of the five blazing aggregates: form, feeling, cognition, formation, and consciousness. These five aggregates control you, turn you upside down, make a mess of your life, and have you tightly bound without the least freedom. This is the suffering of the blazing five aggregates. All these add up to the eight kinds of suffering.
再要多說了，就有更多。所以這苦是什麼呢？就是個逼迫性，來逼迫你，你說有什麼好處？「此是苦，逼迫性。」「此是集，招感性。」這個集就是煩惱，煩惱是積聚而成的，煩惱，也是至少而多，那麼積集而成，這是招來的，自性所招的。「滅，可證性。」滅是寂滅的樂，這個是如如不動，了了常明。這個集滅。那麼「道」呢，可修性。所以我們人修道是最這個，最重要，是最第一的。
If we are to speak in detail about suffering, there are many other different categories of suffering. Then what is suffering? Suffering is oppressive. It oppresses you, so what is good about it? “This is accumulation, and it induces suffering.” “Accumulation” refers to our afflictions, which accumulate from small to large quantities. Afflictions induce suffering from our self-nature. “This is Cessation; it can be realized.” Cessation brings about joy from the tranquil cessation of afflictions. Thus, one attains a “thus-thus-unmoving state” and has a mind that is always bright and insightful. Then, “This is the Way to Cessation; it can be cultivated.” Therefore, cultivating the Way is of foremost importance in our lives.
可是在我們世界修道的人有多少呢？修道的人是最少的，那麼結婚的人是最多的，人人一生出來，這父母把你生出來了，父母生出來，可是父母又逼著你去死，怎麼父母逼著你去死呢？叫你去結婚啊，叫你在去生孩子啊，這都是往這個死路上那兒走。那麼這個生老病死，生老病死。從古以來，這個所有的人都是在這個生老病死裡頭轉，沒有人說是生老病死很麻煩的，要修道了，修道的人是很少，那麼都是跟著這個潮流，跟著這個社會，這麼以盲引盲，自迷入迷，都是這麼樣子，所以就這個在這個輪迴裡頭，總是出不去的。
Yet, how many people in the world actually cultivate the Way? In fact, extremely few actually cultivate the Way, while exceedingly many get married. Your parents give birth to you, and at the same time, they set you on the path to death. How is that? They push you to get married and bear children. This is to walk the path of death. Since ancient times, everyone has been going through the same process of birth, aging, sickness, and death. Despite the process of birth, aging, sickness, and death being so troublesome, no one ever says that one should cultivate the Way. Those who cultivate the Way are very few indeed, while those who follow the trend of society are many. Following the trend, the blind lead the blind, falling from one delusion to another. Most people are like this, revolving over and over in this cycle, and are never able to transcend it.
那麼佛說這四諦法，這個憍陳如一聽就開悟了，就開悟了，就把這個見思二惑都斷了。
So when the Buddha spoke of the Four Noble Truths, Kaudinya was the first one to be awakened by cutting off the two delusions — the delusion of views and the delusion of thoughts.
見惑，見惑，這個惑，就是迷惑，就是不明白了，糊塗了，見到這個東西就糊塗了。這個思惑呢是內裡頭的迷惑，見惑呢是外面的迷惑，你對境生出一種貪愛來，你見到什麼就執著什麼了，愛上什麼了，貪心也生出來了，這就是見惑，見到這個境界就生出一種貪愛心。
The view delusion is the conceptual delusion—the delusion of being confused and deluded upon encountering states. In contrast to the view delusion, which refers to external states, the thought delusion refers to the internal aspect of delusion. The view delusion focuses on external states. One develops a craving for the objects upon seeing them. Whatever one sees, one clings to it and desires it. This love gives rise to greed. This view delusion gives rise to greed and love upon seeing the states.
這個思惑是你在你的思想上不明白了，思想上不明白了，就分別了，分別來分別去，也分別不清處，就好像晚間你見到一條繩子，你沒有看清楚，你就恍恍惚惚地看見路上有這麼一條黑的東西，你不曉得它是什麼，你就想「哦！這是一條蛇吧？」你要見到晚上看見一個樹樁子，就：「啊！那是個鬼吧！」就生出這種的思想。本來你到前面一看，原來這不是蛇，是一條繩子；你到樹樁子那兒一看，那也不是個鬼，這個原來就是一個樹樁子。本來不是這個東西，你想是這個東西，這就叫迷理起分別，把那個不認識了，不認識那個理，你就迷那個理嘛！生出一種分別，這就叫思惑。
The thought delusion is when one does not understand or is unclear about something and starts to discriminate. It is like at night when one sees a rope but does not see it clearly, or in a murky, absent-minded state, one sees a black rope-like object on the road. Not knowing what it is, one will probably think, “Is that a snake?” Similarly, at night, one sees a tree stump and gives rise to the thought, “Is that a ghost?” But upon closer inspection, one finds that the former is actually a rope, and the latter is actually a tree stump, not a ghost. Originally, it is not the object, but one thinks that it is because one is confused, deluded, and starting to discriminate. Not understanding the principle, one becomes confused and gives rise to discrimination. This is thought delusion.
憍陳如尊者，他把這種境界都打破了，所以證的四果阿羅漢。
Venerable Kaudinya broke through this state and realized the Fourth Fruition of Arhatship.
那麼贊是這樣說的 A verse in praise says:
「毀謗相加，等於施肥」：我們人誰若毀謗你，你應該要感激他，感激他幹什麼呢？他在給你上肥料嘛！誰要讚歎你了，你應該要小心他，為什麼呢？這讚歎你的人等於向你的面灑鏹水一樣的。灑鏹水，人人都不明白這個理，以為讚歎自己就是好的，毀謗自己就是壞的。其時人要是讚歎你，你應該不生驕傲的心，你還能迴光返照，看看自己是不是值得人讚歎，值得人讚歎，我也不需要叫人讚歎。若不值得人贊歎，我更不須要人讚歎，那麼人家贊歎我就歡喜了，我就是沒有定力；人家罵我一頓，我就不歡喜了，還是沒有定力。罵你一頓，你若能以“如如不動，了了常明”，還能忍著；不要說罵呀，釋迦牟尼佛做忍辱仙人的時候，歌利王把他四肢都給斷去了，他都不生瞋恨心。人毀謗我們，罵我們，那又算個什麼呢？你若能這樣一想，你那個心裡頭就很高興，很高興就等於對方給你加肥料一樣；加肥料，叫你這道行更高一點，更有進步，也就是試驗出你真有真功夫了，你真有絕招了，真有把握了，所以毀譽不動於心，用心平等，所以啊，就等於施肥，施肥就是給你上肥料。因為這個，所以佛成佛是怎麼樣成的？就是因為過去來欺負他、毀謗他，來給他氣受，這些個來幫助他成佛，所以等於施肥。「逆來順受」：逆來了，要順而受之，不要往外推。
Being slandered and vilified is like being fertilized: When someone slanders you, you should be thankful to the person. Why? Because the person has helped fertilize you (in your cultivation). When someone praises you, you should be careful. Why? When someone praises you, it is like he is pouring a strong corrosive acid on your face. Few people understand this principle: they think that being praised is good and being slandered is bad.
When someone praises you, you should not be proud, but reflect within and ponder whether you are worthy of praise. If you do deserve the praise, you reflect that you do not need it. If you do not deserve praise, you should not even want it.
So if people praise you, you are happy, and you have no samadhi power; if, when people scold you, you become unhappy or upset, you have no samadhi power. If, when being scolded, you are always tranquil like the Thus-Come One, and possess total eternal clarity. If you are able to be patient, then you can be considered to have some samadhi power].
Never mind being scolded. In a past life, Shakyamuni Buddha was the Patient Immortal, and King Kali cut off his four limbs, yet he did not give rise to hatred in his mind. If we reflect on this and compare our experience with that of the Buddha, being scolded and slandered will seem trivial.
You would be happy if you thought of that the person as fertilizing (your cultivation), helping you to progress and to reach a higher level of practice. It is also a test to see if you have true skills and have attained self-mastery. If you have, then whether people scold or praise you, you would remain unmoved. If you have a mind of equanimity, you would see people’s insults as fertilizing (your cultivation). How did the Buddha realize Buddhahood? By enduring others’ bullying, insults, slanders, and temper tantrums. Enduring all of these helped him realize Buddhahood.
「破罪孽堆」：你要是能逆來順受，什麼罪業都沒有了，把罪孽的堆都給破了。「冤親平等」：和我有冤的，也一樣看；和我有親的、和我有恩的，也一樣看。「無我有誰」：你要沒有自己了，那還有什麼？什麼也沒有了，無我、無人、無眾生、無壽者，這四相都沒有了。「名最初解」：這個憍陳如他的名字就叫最初解。「忍辱慈悲」：他過去遇到忍辱仙人，佛對他慈悲所以現在他得到最初解了，開悟了。
By being resigned to adversity, one wipes out heaps of offenses. When adversity knocks on one’s door, one must accept what comes along and not push it aside. By grinning and bearing whatever adversities one faces, one will have all karmic offenses eradicated completely.
Impartial to friend or foe. Whether treating those who have resentment or endearment towards us or placing grace upon us, we treat them all the same.
Without self, who is there? When there is no “self,” what is left? There is nothing at all. There is no self, no others, no living beings, no lifespan — these four marks no longer exist.
He is the first to understand. Venerable Kaudinya, his name means the first to understand.
Thanks to the Patient Immortal’s compassion. Previously, Venerable Kaudinya met with the Patient Immortal (Buddha) who was compassionate towards him. That was why he was the first one to understand and awaken.
又說偈曰 Another verse goes:
「昔為歌利遇仙人」：以前他做歌利王，歌利王外邊說，可以說是歌利王，若往內裡頭說，就是自性的性王。自性的性王，怎麼樣四肢啊？四肢自性的性王，能以把父母妻子恩恩愛愛這些個問題都弄清楚了，這也就是斷其四肢，你父母啊、妻子啊，這也好像你的四肢一樣的，你若能把這個都看破了，放下了，這也是割其四肢。能以把父母、妻子放下了，才能修行。
In the past King Kali met the Immortal. Talking about the term “King Kali,” if we read from the name itself, it just means King of Kali. However, if we look deep inside, it refers to the King of Self-Nature. How do we cut off the “four limbs” of the King of Self-Nature? If we could thoroughly understand the problems of entangled emotional love between parents, husband and wife, we could cut off the “four limbs.” Your parents, wives are like your four limbs. If you could see through the illusion of the emotional love and let go of them which means “cutting off your four limbs.” If you could put them all down, you would be able to really cultivate.
仙人「斷其四肢不生瞋」：歌利王把他四肢都給割斷了，他也不生瞋恨心。「護法震怒雹雷電」：在這個時候他還不知進退，還要割忍辱仙人的頭，護法就打雷了，就真的下雹子，用雹子打歌利王。
Even with his limbs severed, he shows no anger. Patient Immortal, even with his limbs severed by King Kali, did not give rise to hatred. Enraged, the Dharma protectors send thunder and rain. Having chopped off the four limbs of Patient Immortal, King Kali still did not stop and wanted to further cut off Patient Immortal’s head. This infuriated the Dharma protectors greatly, who sent down thunderbolts and pelted King Kali with hailstorms.
「道者憐憫雨露新」：這個忍辱仙人，道者就是忍辱仙人，憐憫，雖然他斷自己的四肢，他也不生瞋恨心，他生一種憐憫的心，憐憫他，所以「雨露新」雨過天晴了，就好像得到一種新的滋潤，不是那麼烏煙瘴氣的。「證果先度汝」：忍辱仙人就發願了，說：「我將來若成佛，先度你。」所以現在釋迦牟尼佛成佛了，歌利王就做憍陳如了，所以佛成佛後就先去度他，先給他說三轉四諦法輪，他叫最初解。
The cultivator’s pity (for Kali) moves Heaven to resume mild weather. The cultivator was the Patient Immortal. Even though his four limbs had been cut off, he did not harbor hatred; instead, he felt pity towards the king—thus, mild weather resumed. It is like after the rain: the sky clears up and fills with freshness and coolness in the air instead of the black and dark energy of conflict or fighting.
The Buddha vows to take him across after realizing the fruition. The Patient Immortal vowed, “If I realize Buddhahood, I will take you across first.” That is why, when Shakyamuni Buddha attained Buddhahood, Kaudinya, who was the King Kali, was the first one to be taken across. The Buddha expounded by turning three times the Dharma Wheel of Four Noble Truths, and thus, Kaudinya is known as the First to Understand.
「夜睹明星憶舊親」：佛成佛了之後，夜睹明星而悟道之後，就找他這一個應該度的，往昔和他有緣的這些個人，五比丘，先去道鹿野苑在那而三轉四諦法輪。那麼這位最初解，因為明白了，所以就向釋迦牟尼佛叩頭頂禮，謝他度脫的這種恩。所以佛教裡頭，你不要看這個人對他怎麼樣不好， 不好正是好，好也是不好 。是好也沒有煩惱，好也是不好就有煩惱。After gazing at night stars the Buddha attains the Way, i.e. Buddhahood, then Buddha then looked for the people whom he should take across. It was the five bhikshus, who, in previous lives, had affinities with him. The Buddha went to Deer Park to turn three times the Dharma Wheel of Four Noble Truths to teach the five bhikshus. The person who was the First to Understand bowed and paid obeisance to the Buddha, to thank the Buddha for taking him across. So in Buddhism, when seeing a person being ill-treated by another person, one should not become afflicted. It is because with ill-treatment, something positive may be going on; and something that is perceived well-treatment may have negativity within. When something is good, there should not be any affliction; when something is originally good yet becomes not good, then afflictions arise.
Then he seeks out the former fellow cultivators. And with his turning the Dharma Wheel at the Deer Park.Kaundinya becomes the first one who understands the Doubly Perfect One.♦