愚徒九心簡繁轉換 - 繁體林鈺堂
一、忘恩心：不論曾領多少教益，曾經歷多少加持之感應，頓然全忘。此愚在不明教益、加持感應之殊勝難得。 二、頓捨心：或不如己意，或聽信人言，或喜新厭舊，忽然遠離。此愚在不明上師之身教、言教非一時能完全領會，而是需經長期薰陶，方能領教得力。 三、自是心：誤以為上師應對己說明一切，或言聽計從，或所求皆允。若上師言行不合己見，即認定彼有問題。若夢兆不祥，不反省自責，卻判為師咎。此愚在不明自身尚多缺失，見解有限，而以自是為一切之評準。 四、計較心：好與同門比較，率而認定上師偏頗。又以己見評定他人是否合乎佛法，煩惱不休。此愚在不明修行佛法，當務自檢，而非管人。 五、批判心：成見滿懷，對人對事，好加批判，宛如自身深達佛法，足以評斷一切。此愚在不明所知有限、所見不全、所會不多，並不足以下公允之評斷。 六、利用心：親近上師只圖領加持以遂私願，以助成私利。目的既達，不見有再加利用之處，即不告而別。此愚在不明親近上師有可能出脫輪迴之苦，妄捨大利，而只務眼前之急功近利。 七、點菜心：不虛心按步就班接受教導。自存一套見解，要求傳此授彼。若不如願，拂袖而去，猶如餐館食客之點菜態度。此愚在不明當虛心領教，方能得真正長進。 八、摧毀心：心生不滿，或有誤會，不但斷絕往來，還要四處誹謗，離間同門，恨不得摧毀一切。此愚在不明佛法之傳續自有護法監督與護持。不如法者自然會受處罰；如法者亦無人能撼動。如此造業，唯自限耳。 九、世俗心：心隨世態變遷而搖擺。學佛忽冷忽熱，難以持續，一曝十寒。功課無定，隨心情好壞而做些。此愚在不明修行所欲達之解脫必有超乎世俗之恆毅方可致；豈得輕忽如兒戲哉！ 以上所列乃一時思及，但皆取材於實例，而為其中之特出且易犯者。願此作能如明鏡，供學佛者自檢其失，而減免過犯。
Nine Attitudes of Ignorant Disciples Yutang Lin In the Tibetan Buddhist tradition there is a well-known teaching called, "The Nine Attitudes of Devotion to Guru." It aims at helping disciples to know to abide by such attitudes so as to obtain the Dharma benefits of following a Guru. Here, based on decades of observation, I am listing the mistaken attitudes that ignorant disciples had for disciples in general to reflect on, with the hope that such failures will not be repeated by novices. 1. Grace Forgotten: No matter how much benefit from teachings obtained and how many blessed inspirational events experienced, suddenly all forgotten. Such ignorance lies in not understanding that the benefits from teachings and the blessed inspirations are supreme and rare. 2. Abrupt Departure: Either feeling unsatisfied, or listening to others' words, or liking new and tired of old, suddenly stay away. Such ignorance lies in not understanding that Guru's teachings through words or behaviors could not be comprehended completely at once, but will take long-term association to gradually obtain the benefits derivable from them. 3. Self-righteous: Mistakenly assume that Guru should explain everything to one, or listen to whatever one suggests, or grant satisfaction to all one's requests. If Guru's speeches or behaviors are not in accord with one's own views, then Guru is considered as questionable. If one had an ill-omened dream, then instead of reflecting on one's own fallings, one took it as a sign of Guru's falling. Such ignorance lies in not understanding that one is still full of shortcomings and has only limited views and comprehension, and yet has adopted one's views as the standard to evaluate everything. 4. Comparing and Complaining: Prompt to compare with other disciples, and jump to the conclusion that Guru is partial to someone or others. Evaluating whether others are in accord with Dharma or not from one's own perspective, incessantly being tangled by such considerations. Such ignorance lies in not understanding that to practice Dharma one should work on reflecting on one's own shortcomings but not on evaluating others. 5. Judging: Holding many fixed views, prompt to pass judgments on others or matters, as if one had thoroughly comprehended the Dharma and was capable of judging everything. Such ignorance lies in not understanding that what one knows is very limited, what one sees is not the whole picture, and what one comprehends is not much, and hence one is incapable of passing down fair judgments. 6. Exploiting: Getting into close association with Guru only to receive blessings to accomplish one's personal wishes and profits. Once the selfish goals had been attained, and no other exploitable interests are in sight, leave without saying good-bye. Such ignorance lies in not understanding that close association with Guru could lead one to exit from the suffering of transmigration in Samsara. Deluded, the great advantage is renounced, and instead one worked only on temporary interests in sight. 7. Ordering Dishes: Instead of freeing oneself from preconceptions in order to receive guidance step by step, holds certain ideas in mind, and demands to be taught this or that. When such wishes are not fulfilled, leave abruptly, just like a customer ordering dishes in a restaurant. Such ignorance lies in not understanding that one need to empty one's mind while learning from Guru so that real advancement will arrive. 8. Destroying: Unsatisfied, unhappy, or had misunderstanding, then, not only stops communication, but also spreads complaints or slanders all around and instigates other disciples to rebel, as if only complete destruction could be the satisfaction. Such ignorance lies in not understanding that the spreading and continuation of Dharma is under the supervision and protection of Dharma Protectors. Those who behaved not in accordance with Dharma will be punished, and those in accordance will be protected beyond any human interference. To commit karma like this is only to create hindrances for oneself. 9. Worldly Considerations: Mind fluctuates with changes in the evolution of worldly events and circumstances. One's pursue of the Dharma becomes at times cold and at times hot, difficult to sustain; and one period of diligent practice is followed by ten periods of negligence. Practice sessions are held irregularly; much or less done depending on one's moods. Such ignorance lies in not understanding that the transcendence from transmigration that Dharma practices aim at can only be attained through constant and persistent efforts that go well beyond worldly engagements. How could it be taken lightly and carelessly like child's play? The list above was composed all at once, and all were based on actual instances but were prominent and readily committed ones. May this work serve as a clear mirror for Dharma practitioners to reflect on their own shortcomings so that the mistakes committed would diminish and extinguish!
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