Seven States of Mind to Eliminate Obstructions
这几天来不断在说三障，如何除灭三障？到底要用什么心才能使这三障除灭？
当用何等心，可令此障灭除？先当兴七种心，以为方便，然后此障乃可得灭。
「水忏」这段忏文就这样说，我们要以什么心来除灭呢？就是「先当兴七种心，以为方便，然后此障乃可除灭。」应该先在内心起七种心。这七种心就是佛陀、诸佛菩萨，为我们所开启的法门、方便法。
何等为七？一者惭愧，二者恐怖，三者厌离，四者发菩提心，五者怨亲平等，六者念报佛恩，七者观罪性空。
因为众生长久以来，流转六道，根机已经暗钝了，所以佛菩萨必定要以种种方便，很有耐心地教导。但是八万四千的法门，开头要先用这七种心。我们若能时时日常生活中，运用这七种心，碰到了一层一层的烦恼、障碍，就都能将它们解开。所以我们常常要有这七种心。
这七种心，第一就是惭愧。惭就是惭自己，愧是愧他人。
我们要常常自己向内反省，为什么我们想要做的事情，常常都做不到，不如人呢？看到别人能那么精进，为什么我们比不上，他那么精进？世间千差万别，有很多的烦恼，别人能立刻改掉，为什么我还是重重复复，一错再犯，再犯再错？到底我是为什么呢？
惭愧心就是悔悟心、向道心；恐怖心则是警惕心、无常心。
所以惭愧就是向内自省，所以要惭愧，有惭愧心的人，才能生出恐怖。我们人如果没有惭愧，就不知道害怕了。就是只会想「怎样吗？我欢喜嘛！只要是我欢喜，没有什么不可以的！」就为所欲为，不会有「三人行必有我师焉」的念头。
惭愧心，由恐怖堕落恶道而发；恐怖心，由惭愧做错事情而生，两者是一体两面。
我们看到别人好的，我们要赶紧学习起来，把他当作是我们的老师。看到为非作歹的人，我们要赶紧警惕，我们也是把他当作老师，但是我们要警惕。我们要自己会感到害怕，害怕我们会和他一样，一错再错，错了之后受到人人唾弃。我们是不是会和他一样呢？我们是不是会有意造罪？无意犯错？我们有意造罪、无意犯错之后，我们要受报，就起了恐怖的心。所以我们人要懂得惭愧，我们才会有畏惧，知道我们如果受报，如果堕入三途会怎么样？这就是恐怖的心。
看看佛陀在世的时候，在他的弟子当中，有一位是他同父异母的弟弟，难陀。他的太太很美，是全国最美的美人。在结婚之后，他就耽着在色、声，享受、娱乐的环境，所以佛陀觉得难陀这样下去，会一直沉沦下去，他就想要如何去拯救难陀。
有一天难陀在楼上和他的夫人在那里观舞赏乐，在那里享受夫妻之间的欢乐。佛陀出去托钵的时候，从他的楼阁下经过，在楼上看到佛陀端着一个钵。因为他居高临下，难陀看到佛陀中的钵是空的。兄弟的感情，所以就赶紧下楼来，向佛陀恭敬作礼，对佛陀说：「来，这个钵我拿去添饭。」赶进拿进去，以很好的食物，装了一整钵出来。看到佛陀已经一直向前走去了，他就端着这个里面有十分丰富的食物的钵，在后面一直追，不知觉中已经到了佛陀的精舍。
佛陀看到他已经在自己的面前了，就跟难陀说：「人生无常，情是幻化，一失人身，万劫难在。」佛陀这样对难陀说。他就听，听佛陀对他说这一段人生的道理，知道是无常，知道是幻化，在那里沉思的时候，佛陀就对难陀说：「难陀，来出家吧！看，出家的生活无忧无虑，而且你如果能起一念出家的心，断了种种爱欲，你就能解脱。」就在这种半强半软的情形下，让难陀出家了。
出家后的难陀，其实知道佛法很好，对佛陀很恭敬，但是对这分情还是无法断，心心念念记挂在他的夫人身上，所以每天都很忧烦。有一天佛陀说他们都要出去托钵，他听了很欢喜，他就想如果留守在精舍，就可以偷跑回去看太太。佛陀知道了就跟他说：「你要去哪里呢？今天的因缘很好，我带你去看一些你这辈子可能要看的机会不多，趁这个时候，大家都去托钵的时候，这个环境很静，来，我们坐下来。」真的佛陀和难陀就在那里坐下来。
这之间仿佛佛陀带着他离开那个地方，到很远很远的境界去。那个境界很美，很多美女很美，看大家很用功在盖一栋房子，难陀就问佛陀：「世间怎么有这么美的境界？盖得这么堂皇的房子。」佛陀就说：「你可以去问看看，问问看这栋房子是谁的？」
好像有人在监工，他就上前去问了。他问说：「这间房子这么美，到底是为了谁而盖的？」这位监工的人就对他说：「这是为一位圣者，名叫难陀。他在人间有很好的地位，他也是佛陀的弟弟，他已经发心出家了，将来他能来到天堂享受。这里就是我们为他所建造的。」
难陀听了很欢喜，就顺便问了：「那些女孩子呢？」这位就跟他说：「现在她们就在训练天乐、舞姿，有朝一日，这栋房子的主人来到的时候，这些舞女、天女，就是要伺候他的。」他听了很欢喜、很感恩。
佛陀就说：「来，继续跟着我走，还有很多风景好看。」
又在很远的地方，发现很远就听到哀嚎的声音。难陀就请问佛陀：「到底这是什么地方，为什么会有这么多人在哀嚎、哀叫的声音呢？看起来铜墙铁壁，好像十分炎热，这个境界是这么恐怖，到底这是什么地方？」佛陀说：「来，向前走。去看那是什么样的境界！」
就像前走进城中，城理人很多，虽然人多但不是像人间的街道上，人来人往都在做生意，不是这样。到处都是恐怖的形态，什么刑具都有，人间没有的、极毒的刑具，在地狱才有的。看到牛头马面，很多夜叉饿鬼，就是在刑罚很多的罪人。之间又看到油锅，下面有人在生火，这锅油锅的油快要冒烟了。
他就指着油锅问佛陀：「佛陀到处每一种刑具，都有夜叉饿鬼在刑罚罪人，怎么这口油锅才开始在生火呢？」佛陀就又说了：「来，你去问。」
他就走近在扇风升火的人身边就问：「你升火烧这锅油是要做什么？」在升火的人他就说：「这是很遗憾的事情，那看这么多的罪人，这都是在人间造恶，有心造恶，无心犯过，有很多人不能改过，不断犯戒造业，很多罪业累积起来，一旦离开人间，就是要堕入这个地狱，各种刑具不同的受报。」
难陀就指着那一口锅子就问说：「那这里呢？」他就说：「这个地方，同样是在等着人间本来有机会修行，后来贪恋人间的欲念，所以将来他要脱离清净的僧团，他的身体不断再犯戒，他的心会回归到过去污浊染秽的地方，将来他权大为高，贪恋在这种场所，后来他的恶会造很多，那个时候若是离开人间后，这口锅的油就是在等待他。」
难陀就问：「是什么人啊？」他就回答说：「就像佛陀的弟弟难陀，他现在在修行，但是恩还是不断色情淫欲，回去之后，将来接掌江山，权力大了，到时候会迷失掉他纯真的本性，那时所造的业障就很大了。」
难陀听了之后很害怕，跑回佛陀身边，对佛陀说：「佛陀我都知道了，我们回去吧！」佛陀一个微笑，他就醒过来了。还是坐在那个地方，面对佛陀坐在哪里。
那时佛陀面带笑容，对难陀说：「这趟旅程，你的心境有什么感觉？」难陀就说：「我不敢再享受人间之福，天堂再好，总有一天福尽了我还是要堕落。不行！我很怕，害怕地狱中的那一口油锅。我还是跟着佛陀修行，我还是要断除六道轮回的苦难。人生确实是苦，我应该知道了。」
这样从内心起了不净观，自然对人与人之间的享福，他的心就会起恐怖。短暂的欲乐，还有未来那么长久的业报，所以他怕了。他就断了这分色情的心态，所以他安心出家。
各位，善恶杂揉。我们的内心如果没有惭愧心，看到外面的境界，又会被诱引过去，这和难陀是不是一样呢？所以我们人要懂得惭愧，才能生出恐怖的心。有恐怖的心，我们才会时时警惕自己。
所以我们要时时向内自己寻找：「我们今天的心，是否像大地接受法水的滋润？」我们要时时自问自己的心，所以大家要多用心啊！
In the past few days, we have continued to talk about how to eliminate the Three Obstructions. To do so, what mindset do we need to use?
First and foremost, develop the Seven States of Mind as skillful means, then these obstructions can be eliminated.
The Water Repentance states, "We must first develop Seven States of Mind as skillful means, then these obstructions can be eliminated." These are the skillful means and Dharma paths that Buddhas and Bodhisattvas established for us.
Which seven? First is a sense of shame. Second is a sense of fear. Third is a sense of renunciation. Fourth is developing Bodhicitta. Fifth is impartiality toward all beings. Sixth is repaying the Buddha's grace. Seventh is contemplating the empty nature of evil.
Sentient beings have cycled through the 6 Realms for so long that their aptitudes have dulled. So Buddhas and Bodhisattva must patiently teach us many types of skillful means. However, the 84,000 Dharma paths originate with these Seven States of Mind.
If we can constantly utilize them in our daily living, we can resolve afflictions and obstacles, layer by layer, as we encounter them. So we must always keep these Seven States of Mind.
The first is a sense of shame. This means we have a conscience and feel guilt towards others.
Let us constantly self-reflect. Why can't we accomplish what we set out to do? Why are others better? Some people are so diligent, why can't we be as diligent as they are? There are various ways to create afflictions. Why can other people change their ways while we still repeat the same mistakes? Why am I like this?
To have a sense of shame is to be repentant and willing to practice. To have a sense of fear is to be vigilant and aware of impermanence.
Shame leads to self-reflection. So we need to feel shame. Only those who feel shame can produce fear. If we have no shame, we do not know to be afraid. Then our attitude would be, "As long as I am happy, I can do as I please." When we do as we please, we will not be able to learn from others.
A sense of shame begins with the fear of falling into Lower Realms; a sense of fear arises from the shame of making mistakes. They are two sides of the same coin.
If we see someone who is better than we are, we must quickly learn to see him as a teacher. If we see someone who does evil, we must quickly become alert not to do the same. Thus, we also treat such a person as our teacher. We must be vigilant and know to be afraid of becoming someone who constantly makes mistakes and is shunned by others. Will we be like this person? Will we intentionally commit transgressions and unintentionally make mistakes? Knowing that in doing so, we will face retributions, we become terrified. So we need a sense of shame to have fear. We need to know that retributions can lead us into the Three Lower Realms. This is the fearful mind.
In the Buddha's time, among His disciples was His half-brother, Nanda. His wife was considered the most beautiful woman in the kingdom. After they were married, Nanda became immersed in the pleasures of the senses, indulging in sights and sounds. The Buddha felt that if Nanda continued like this, he would sink into ruin. So the Buddha wished to save him.
One day, while the Buddha was asking for alms, Nanda and his wife were on a balcony enjoying the pleasures of song and dance as well as marital pleasures. Because they were out on the balcony, Nanda saw the Buddha pass below them and felt a brotherly affection toward him. When Nanda saw that the Buddha's bowl was empty as he looked down from above, he quickly came downstairs. He paid respect to the Buddha and said, "Come, give me your bowl. I'll fill it for you." He quickly went inside with the bowl and filled it with many fine foods. But Buddha had already moved on. So he carried this bowl of wonderful food and chased after the Buddha. Without realizing it, he arrived at the Buddha's monastery.
When the Buddha saw Nanda in front of him, he said, "Nanda, life is impermanent Worldly love is an illusion. Once human form is lost, it is hard to regain." As the Buddha spoke, Nanda listened. He heard Buddha explain the Truths of life. He knew everything to be impermanent and illusory. As Nanda pondered the Buddha's words, Buddha said, "Nanda, renounce the lay life. Look at how carefree the monastic life is? If you can become a monk and cut off your desires, you can attain liberation." So Nanda was half-coaxed and half-forced into a monastic life.
After Nanda became a monk, he knew the Buddha's teachings were wholesome and deeply respected Him. But he could not let go of his love. He still thought about his wife all day long. So every day, he felt agitated. One day, when Buddha was leaving to ask for alms, Nanda was overjoyed He secretly planned to sneak out of the monastery to see his wife after everyone had left. The Buddha knew what he was thinking, so He said, "Where are you going? Today you have a great opportunity, I will show you something you will seldom see in this lifetime. This is our chance while everyone is away begging for alms and our surroundings are very quiet. Come, sit down."
As Nanda and the Buddha sat down, it felt as if the Buddha took him to a place far away. That place was very beautiful. There were many beautiful women. People were working hard to build a house. He asked the Buddha, "How can there be such a beautiful place with such a magnificent house?" The Buddha said, "You can ask them who owns this house?"
Nanda went forward to ask the man who appeared to be the foreman. He said, "This is such a beautiful house. Who are you building it for?" The foreman said to him, "It is for a sage named Nanda. He was born a prince and is the Buddha's half-brother. He has already become a monk so he can enjoy the comforts of Heaven in the future. We are building this house for him."
Nanda was very happy and asked, "Who are those women?" The foreman told him, "They are rehearsing heavenly music and dancing. When the owner of this house comes, they will serve him." Nanda was overjoyed and grateful.
Then the Buddha said, "Come, follow me. There are still many things to see."
They went to another distant place. From afar, they could hear people wailing. "What kind of a place was this? Why were so many people screaming and crying in agony? The bronze and iron walls were searing! These conditions were frightening. What kind of a place is this?" Nanda asked the Buddha. The Buddha replied, "Come! Let us get a closer look at this place."
They walked into the city. As it turned out, there were many people. It was not crowded like a street in our world, full of people doing business. No, it was a terrifying scene. There were various torture devices that do not exist in the human world. Such vicious devices can only be found in Hell. There were ox-headed and horse-faced demons, many Yakshas and evil spirits punishing the many wrongdoers. In the midst of this was a pot of oil. Someone fanned the fire beneath the pot. The pot of oil was about to start steaming.
Nanda pointed to it and asked the Buddha, "Buddha, all the other torture devices are being used by demons to punish wrongdoers, so why is this pot of oil just being heated now?" The Buddha replied, "Why don't you go ask?"
So Nanda approached the person tending the fire. He asked, "What are you going to do with this pot of oil?" The man replied, "It is truly regrettable. All these people being punished here committed evil acts in the Human Realm. Some of it was intentional, some of it, not. Many were unable to change their ways, so they kept violating precepts and creating karma. After accumulating a lot of bad karma, they leave the Human Realm and they descend into this Hell. Different torture devices mete out different kinds of punishment."
Nanda pointed to the pot of oil and asked, "What about this pot here?" The man replied, "This pot awaits someone from the Human Realm. He had the chance to practice but he was attached to human desires. He will leave a pure monastic community and violate the precepts with his actions. His mind will revert to a turbid, defiled state. He will attain high status and power, and cling to them, so he will create a lot of evil. After he passes away, he will come here. This pot of oil will be awaiting him."
Nanda asked, "Who is this person?" The man replied, "I think it is Nanda, the Buddha's half-brother. He is a monk now but his mind still has many lustful desires. When he returns to lay life, he will take over the throne and become powerful. He will lose his pure and innocent nature, then create a lot of heavy karma."
Nanda was very scared He quickly ran back to the Buddha and told him, "Venerable Buddha, I understand now. Let us go back." The Buddha smiled. Suddenly, Nanda woke up and found that he was still sitting across from the Buddha.
The Buddha smiled and asked, "Nanda, how do you feel about the journey you just had?" Nanda replied, "I dare not indulge in worldly pleasures again. As great as Heaven is, some day when I exhaust my blessings, I will fall again. I cannot do that. I am very scared of that pot of boiling oil in Hell. I still want to follow you and practice. I want to end the suffering of rebirth in the 6 Realms. Human life is truly painful. I recognize that now."
He recognized the impurities of the body. So naturally he renounced and feared sensual pleasures. Momentary pleasures bring such long and torturous retribution, so he was terrified. He cut off his desire for sensual pleasures and peacefully focused on his spiritual practice.
Everyone, good and evil are intermixed. If we have no sense of shame, we will easily be seduced by external phenomena. Won't we be like Nanda? We all need to have a sense of shame to give rise to a sense of fear. Only when we are fearful can we remain on our guard.
So we must always look within. Have our minds been nourished by Dharma-water today? We must always ask ourselves this. Everyone, please always be mindful!
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2247
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