【慧灯中英文连载】《Are You Ready for Happiness?》(76)痛苦可以清净罪业

❀ 世俗谛的方法

Mehthods of Relative Truth

4.Purify Negative Karma

4.清净罪业

Faced with suffering, those of us who believe in cause and effect and samsara will think: although I have not committed any wrongdoing in this lifetime, suffering cannot possibly descend on me without a reason. All suffering is dependent on objective and subjective factors. Because of bad actions I committed in the past, I now suffer the consequences. Even a small amount of suffering can cause me so much pain. If I come upon even greater suffering in the future, how will I be able to face it? If I continue to create bad karma and do not repent now, I will have to bear even harsher retributions in the future. I will never be freed from samsara if this cycle is not broken. Just like getting to the root of the illness in order to be cured, if we do not want suffering, we must purify bad karma created in the past.

遇到巨大痛苦时，相信因果轮回的人就会去思索：虽然我这辈子没有做错过什么错事，但痛苦不可能无因无缘地从天而降。每个痛苦都有一些客观和主观的因素：因为我过去造罪，现在才会承受这个果报；仅仅这么小的一点痛苦，都把我折腾得这么厉害,如果有一天更严重的罪业果报成熟，我将如何面对？如果现在仍不悔改、继续造罪，以后还将承受更大且无穷无尽的果报，这样恶性循环下去，将永远无法摆脱轮回。就像生病必须清除病根一样，如果不想要痛苦，就必须清净过去所造的杀、盗、淫、妄等罪业。

There are two ways to purify karma: one is to repent past actions before karmic retributions manifest to eliminate karmic obstacles and the likelihood of future retributions; the other is to accept karmic retributions to settle past karmic debts.

清净罪业的方法有两种：一是在未受果报之前忏悔罪过，从而消除业障，以后不再承受果报；二是接受罪业成熟后的果报，从而消除往昔所欠的业报。

Suffering inherently sends us a message: in undergoing suffering, we repay or exhaust our karmic retribution. This is likened to crops; when they ripen, their seeds no longer exist. After bearing the brunt of suffering, a great deal of bad karma is thus purified. To bear hardship is to eradicate bad karma. How fortunate I am to undergo this hardship in the human realm, and not in the hell, animal, or hungry ghost realms. This is a good thing and I should be joyous. If I know how to act properly, I can make use of this suffering to engage in deeds which are useful for this life and the next, and moreover, to appreciate how important it is to purify negative karma. I will then strive to apply the Four Opponent Powers to perfect the Vajrasattva practice, and transform suffering into a positive condition for liberation.

痛苦在无形中告诉我们：面对痛苦本身，就是偿还果报。就像粮食成熟的时候，它的种子也不存在了一样。感受痛苦以后，很多罪业也随之而清净。承受就是消业，幸亏自己的业没有成熟在地狱、饿鬼、畜生道中，而是成熟在人间，这应该是好事，我应该为此而高兴。若我懂得取舍，就可以利用这个痛苦，做很多对今生来世有帮助的事情，而且能让我意识到清净罪业是多么的重要，之后会全力以赴地以四对治力修金刚萨埵，把悲痛转化为解脱的顺缘。

In addition I should think: this karmic retribution is truly harsh and difficult to bear. Although it has a positive side, I still hope this kind of suffering does not reoccur. Sentient beings do not wish this kind of suffering upon themselves either. I should still cultivate bodhicitta to free them from pain and hardship.

另外还应该想到：这个罪业的果报是如此地残忍和难受，虽然给我带来了一些好东西，但我还是不希望这样的痛苦重演。所有的众生也不会希望这样的痛苦降临，我们还应该为救脱众生的苦难而发起菩提心。

The reason we engage in listening, contemplating, and practicing the Dharma over a long period of time is to confront all suffering in samsara. Although studying the five major topics of treatises is good and praiseworthy, how useful are these teachings to us in real life? We should reflect on this point. Without realizing emptiness, they cannot help us. When we encounter suffering, however learned we are in the doctrine, we are still confused and frantic with frustration. The method introduced here is instead a basic practice which is very helpful in real life; it can be used anytime and anywhere. I hope we can all use this method which allows us to face difficulties in life without fear.

养兵千日，用在一时，长期的闻思修，就是为了面临生老病死等痛苦。虽然学习因明、中观等五部大论很好，我们非常赞叹，但这些理论对现实生活的支撑力究竟有多大？我们需要思考一下。如果没有证悟空性，这些都无法发挥作用。遇到痛苦的时候，即使理论学得再好，也一样会手忙脚乱、不知所措，修行、生活都会乱套。而此处介绍的方法，却是很基础的修法，对实际生活非常实用，随时随地都可以学以致用。希望我们遇到痛苦的时候，都能即时采用这种方法，这样就能无所畏惧地面对困难。

We can choose to practice one method or several methods. However, it is best to practice just one method in one session of meditation.

修的时候，专修一种，还是每种都修，可以自己安排，怎么修都可以。但在一座当中，最好只修一个法。