上兩次講座分別講解斷除散亂的方法：外要斷捨塵緣，內則斷除妄念。引起妄念主要的原因是貪執五欲：財、色、名、食、睡，五者都能使你生起貪欲之心，形成妄念，障礙靜慮。在五欲中，寂天菩薩特別提出要對治的是財和色兩者。貪戀異性、追求財利會導致無邊的苦難，是修行的大障礙；若不斷除，絕無成佛的機會。寂天菩薩特別強調要對這些迷亂、不淨、無常的財色，生起堅定的厭離。而初機修行人智慧淺少，出離心薄弱，寂天菩薩主張他們要住於寂靜無人的山林；住阿蘭若除了「事少易安樂」，沒有瑣事違緣擾惱，並且風景靈秀，使修行人易得「身安」，適宜安住修法。此外，更重要的是：修行人安住在寂靜的山林，幫助內心斷捨妄念，專心觀修貪欲過患。正如《月燈經》說：「僅是生起走到寂靜處安住之想，朝彼方向邁出七步，已勝過於恆河沙數劫中向十方諸佛獻供的功德。何況是真的走到寂靜處安住，功德更勝。」此外，這與第二十五和二十六頌勸人到阿蘭若居住的功德不同；第八十五至八十八頌則是描述身處阿蘭若的快活歡欣情景。
（七十一）
復次女垢身，無酬不可得；
今生逐塵勞，後遭地獄難。
再說，這個（女）身軀雖然是穢物，但倒不是輕易得來的。貪著今生必須為她一輩子奔波勞碌，來世還要因此而飽受地獄等苦難。
Furthermore, these unclean (female) bodies are not found without paying a price: in order to obtain them I exhause myself and in future will be injured in the hells.
（七十二）
少無生財力，及長怎享樂？
財積壽漸近，衰老欲何為？
孩童時不懂得賺錢；長大以後，憑什麼享受欲樂呢？（我們的生命主要就是在為生計而渡過。）盛年之時為了積聚錢財而辛勞，等到錢財積聚起來時，年紀也老了，老年又能為感官上的觸樂做得到些什麼？
As a child I am unable to increase my wealth, and as a youth what can I do (being unable to afford a wife)? At the end of life when I have the wealth, being an old man, what good will sex be then?
（七十三）
多欲卑下人，白日勞力竭，
夜歸精氣散，身如死屍眠。
有些低下階層而又多欲念的人，做完一整天的工作回家後，身軀如死屍一樣，疲累睡在床上（無法享受欲樂）。
Some evil and lustful people wear themselves out by working all day and when they return home (in the evening) their exhausted bodies lie prostrate like corpses.
（七十四）
或需赴他鄉，長途歷辛勞，
雖欲會嬌妻，終年不相見。
有些人（因服兵役）要遠赴他鄉，長途跋涉，令身心疲累，徒添煩惱。雖然盼望著和嬌妻相聚，可是到頭來一年也難相見。
Some have the suffering of being disturbed by travel and having to go a long way from home (because of military expeditions). Although they long for their spouses, they do not see them for years at a time.
（七十五）
或人為謀利，因愚賣身訖，
然利猶未得，空隨業風去。
亦有人為了謀取微薄的薪酬，雖然出賣自己，但仍然永遠無法得到應得的財利；不但一無所有，還要隨業風漂泊。
And some who wish for benefit due to confusion, even sell themselves for the sake of women and the like; but not attaining what they wish, they are aimlessly driven by the winds of others’ actions.
（七十六）
或人自售身，任隨他指使，
妻妾縱臨產，荒郊樹下生。
有些人自賣其身，他們一生就只受別人奴役，即使是妻子臨產，也要走到森林樹下或其他荒郊野地誕子。
Some sell their own bodies and without any power are employed by others. Even when their wives give birth, their children fall at the feet of trees and in lonely places.
（七十七）
欲欺凡夫謂：求活謀生故，
慮喪赴疆場，為利成傭奴。
被貪欲所蒙蔽的凡夫說：「為了生存，我必須設法賺取養活家口的資財。」雖然生命受到威脅，但仍然要從軍，遠赴戰場；或是為了蠅頭小利，做了別人的奴僕。
Some fools who are deceived by desire, wishing for a livelihood think, “I shall earn my living (as a soldier);” then, although afraid of losing their lives, they go to war and become slaves for the sake of profit.
（七十八）
為欲或喪身，或豎利戈尖，
或遭短矛刺，乃至火焚燒。
有些人貪欲不遂，自殺身亡。有些人因此犯法受刑，身體被人以利戈從下到頭頂貫穿，豎在路旁，示眾警告。有些人被短矛刺殺；有些人被投入火中燒死。
Some lustful people even cut their bodies, others impale themselves on the points of sticks. Some stab themselves with daggers, and others burn themselves – such things as these are quite apparent.
（七十九）
積護耗盡苦，方知財多禍。
貪金渙散人，脫苦遙無期。
經歷了積聚、守護、耗散錢財，往往為我們帶來一連串的煩惱；這時才知道財富是一場無止息的災禍。那些內心被錢財所迷惑的人處於散亂的狀態中，因而永遠沒有機會脫離三有的痛苦。
Due to the torment involved in collecting it, protecting and finally losing it, I should realize wealth to be fraught with infinite problems, those who are distracted by their attachment to it have no opportunity to gain freedom from the misery of conditioned existence.
（八十）
貪欲生眾苦，害多福利少，
如彼拖車牲，唯得數口草。
貪欲財利的人一定會時常感到悲痛，因為這種行為害多利少；就好像一頭正在拉車的牲畜牛馬一樣，只得吃幾口路邊的草，得不償失。
In the same way as animals drawing carriages are only able to eat a few mouthfuls of grass, likewise desirous people have many disadvantages such as these and little profit.
（八十一）
彼利極微薄，雖畜亦易得；
為彼勤苦眾，竟毀暇滿身。
其實，像養家餬口這些微小的利益，就算是傍生也能垂手可得；可是這位活該的苦命者，竟然為了小利而奔波受苦，糟蹋了難得的暇滿人身。
And since even animals can obtain that (little profit), those who are gained by their (previous) actions waste these leisures and endowments so difficult to find for the sake of something trivial that is not so scarce.
（八十二）
諸欲終壞滅，後墮地獄等。
為此瞬息樂，須久歷艱困。
五欲總是會壞滅的，但是貪著它卻會使人墮入地獄等惡趣。為了貪圖這點瞬間的快樂，必須長期忍受艱難困苦。
This exertion is constantly made for the sake of the body, which is definitely transient, insignificant, and falls into hells and the like.
（八十三）
彼困千萬分，便足成佛道。
欲者較菩薩，苦多無菩提。
只要以追逐欲樂所付出千萬分之一的艱辛努力去修行正法，佛果已經在望了。其實貪欲者受到的痛苦，往往比菩薩道上所面對的痛苦更大，而且還沒有證得菩提的福份。
With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening.
（八十四）
思惟地獄苦，始知諸欲患，
非毒兵器火，險地所能擬。
如果仔細思惟地獄等惡趣的極度痛苦，便會發現其實兵器、毒藥、烈火、險境或者是怨敵等，都比不上五欲帶給我們的傷害。
When having contemplated the miseries of hell, (it will be clear that) there is nothing comparable to the harm caused to desirous beings by weapons, poison, fire, ravines and foes.
（八十五）
故當厭諸欲，欣樂阿蘭若1，
離諍無煩惱，寂靜山林中。
如是對五欲感到畏懼後，便應該對森林和寂靜深山生起欣悅安住之心，寂靜無人的山林沒有任何的爭吵和滋擾。
Having in this way developed disillusion with desire, I should generate joy for solitude. The fortunate ones stroll in peaceful forests, devoid of disputes and disturbing conceptions.
（八十六）
皎潔明月光，清涼似檀香，
傾泄平石上，如宮意生歡。
林風無聲息，徐徐默吹送，
有福瑜伽士，踱步思利他。2
寂靜森林，微風徐徐吹拂，踏著輕柔寬闊的鴨卵石，禪修岩窟空廣，大如王宮。皎潔的月光清涼，猶如檀香，令人透心涼快；這位具福德的瑜伽士踱著細步，思考著如何去利益眾生。
The fortunate ones, caressed by silent and gentle forest breezes, pace on pleasant boulders. Spacious like palaces, cooled by sandalwood-like moon rays, and ponder how to benefit others.
（八十七）
空舍岩洞樹，隨時任意住，
盡捨護持苦，無忌恣意行。
無人的空屋、岩洞和大樹下，隨時都可以任意安住，這樣便可拋棄儲存和守護財物的痛苦，無拘無束，逍遙自在地修行。
They dwell for as long as they wish in empty houses, at the feet of trees and in caves. Having abandoned the pain of clinging to and guarding possessions, they abide independently, free of care.
（八十八）
離貪自在行，誰亦不相干；
王侯亦難享，知足閑居歡。
任君隨意安住，既無家累，又不受任何人的束縛，誰都與我不相干。就算是人間的帝王，也難享有這種知足的山居修行之樂。
Living as they choose, desireless, having no ties with anyone – even the powerful have difficulty finding a life as happy and content as this.
註釋
1 阿蘭若（Aranya）：指森林寂靜荒野的地方，因這些都是修行人喜歡居住的地方，所以阿蘭若亦可指修行場所。
2 初基修行人應審時度勢，自己現在道行未深，沒有真正能力廣渡眾生，便要先修煉好自己，然後再作打算。正如阿底峽尊者說：「如今五濁之惡世，非為攝受眷僕時，乃為依止靜處時；非為調化弟子時，乃為調伏內心時；非為到處遊逛時，乃為安住一處時。」
應用討論問題
一）貪欲的結果嚴重則喪命，普通則終日辛勞，一無所得；苦不堪言。試引〈靜慮品〉第七十一至七十八頌說明。
二）世尊對眾生沉溺貪愛，「家」鎖繫身，身陷輪迴，有何教示？
三）巴楚仁波切說：「眾生因貪心的緣故，所斷過的頭和肢體不計其數。」瑪璣瑙準亦說：「眾生為貪欲，而無數次墮入地獄惡趣，所飲用的鐵水之多，都已超過了四大海水。」按一般的說法，發菩提心到成佛果歷三十三個阿僧祇劫，但眾生為貪求瞬間的五欲樂，陷入輪迴
，至今有多少個阿僧祇劫呢？試引〈靜慮品〉頌八十二至八十四，比較貪欲者的愚昧與菩薩行者的高瞻善巧。
|
分享經文
