静思晨语 - 2011年5月12日 - 46 - 乘弘愿船广修六度

Ride the Ship of Great Vows, Practice the Six Perfections

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佛陀常常提醒我们：「世间无常、国土危脆。」在这种无常的人间，在危脆的国土中生活，我们要觉无常，所以有了人身，我们要赶紧向佛道精进，感恩佛陀的智慧教化。

The Buddha often reminded us, "The world is impermanent and the land is fragile." As we live in such an impermanent world and on such fragile land, we must realize impermanence. Since we have a human body, we should promptly and diligently practice the Buddha-way and be grateful for the Buddha's wisdom and teachings.

佛陀对我们说，这种无常的人间，我们要去体会生死的根源。生死根源最近一直都在说，就是无明。许多无明来覆盖，牵引在六道轮回当中，多数都是苦不堪言，这种苦难都是来自无明。

The Buddha told us that in such an impermanent world, we must examine the source of cyclic existence. As I have said, the source of living and dying is ignorance. Accumulated ignorance covers us and draws us through the Six Realms, most of which involve unspeakable suffering. This suffering originates from ignorance.

知道无明，要如何去除无明，能回归人人本具，与佛同等清净的佛性？佛陀就开始一一为我们分析。众生根机有的很钝劣，所以佛陀要以无量法门来对治无量烦恼。

Now that we know ignorance is the cause, how do we eliminate ignorance and return to our intrinsic, pure Buddha-nature which is equal to the Buddha's? The Buddha analyzed it for us step by step. Sentient beings have (varying) capabilities, some are quite inferior so the Buddha used innumerable kinds of teachings to remedy the innumerable afflictions.

但是很烦恼的对治方法，不出于七种心：

But all the various methods can be categorized into Seven States of Mind.

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除灭三障的七种心
一、惭愧心
二、恐怖心
三、厌离心

Develop Seven States of Mind to eliminate the Three Obstructions. First is a sense of shame. Second is a sense of fear. Third is a sense of renunciation.

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四、发菩提心
五、怨亲平等心
六、念报佛恩心
七、观罪性空心

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.

我们已经说到「发菩提心」！菩提心里面说，我们要怎么走这条路？菩提就是「觉道」，这条觉的康庄大道，我们要如何走？走得稳，走得一心向前精进，不停歇，不会再走到叉路上，这必定要道心坚固。

We have already talked about developing Bodhicitta. The passage on Bodhi-mind tells us how to walk this path. The Bodhi path is the path to enlightenment. How do we follow this broad path to enlightenment? We walk steadily single-mindedly, without pause and without going astray. We must be firm in our will to practice.

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六波罗蜜：
布施、持戒、忍辱
精进、禅定、智慧

Six Paramitas : Giving, upholding precepts, patience, diligence and Samadhi

所以佛陀为了要让我们有坚定的道心，走在「大道直故」的菩萨道，他就跟我们说：「要修很多无量的法门，里面六波罗蜜。」

The Buddha wants us to have a firm, unwavering resolve to walk this wide, straight Bodhisattva-path. So the Buddha told us to practice many Infinite Methods, which center around the Six Paramitas.

我们已经说了这么多天：「布施、持戒、忍辱、精进、禅定」这五项，就是从我们的身去行。

We have been talking about them for many days. Giving, upholding precepts, patience, diligence and Samadhi all involve physical action.

这昨天说过了。后面「智慧」就是无形，就是如何好好地找回我们原来的智慧本性。

Yesterday we talked about how the last Paramita, wisdom, is intangible and about rediscovering our original, wise, intrinsic nature.

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事理学问
称之为知识
明辨是非的智慧
称之为良知

Reason and education are called knowledge. The wisdom to clearly discern right from wrong is called conscience.

我们要从启发良知开始，在凡夫的日常生活，待人处事，多数都是用知识，「我知道、我懂」这叫做知识。知道得很多、懂很多，但这只不过是凡夫学习所得的，都是世间事，都是人我是非的对与错，这些都叫做知识。

We start by developing a conscience. In our daily living, we often use knowledge to interact with people or deal with things. Knowledge is what we know and understand. We may know a lot or understand much, but this is only ordinary learning about worldly matters, there are always interpersonal conflicts over who is right or wrong. This is called knowledge.

然而良知才是最重要的，虽然它同样也是学习来的，不过能够明辨是非，是对的我们要学，是错的我们要改过，这叫做良知。 「良」就是好的，良知就是好的知识，「我要知道的都是好的，才是我要学的。好的我会学起来、会用心，但是看到不好的事情，我们也懂得要提高警觉。」

But "conscience" or "sense of goodness", is more important, even though it is also learned. It enables us to distinguish right from wrong. We should emulate what is right and correct in ourselves that which is wrong. This is called conscience which is our "sense of goodness." We need to know and learn to do what is good. That is our focus. But seeing something bad we will also heighten our awareness.

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学佛就是
要将知识转为良知
找回本具的智慧

We learn Buddhism to shift from knowledge to conscience so we can rediscover our intrinsic wisdom.

所以我常说：「三人行必有我师焉，得其善而从之，其不善而改之。」这就叫做良知。

So I often say, "In a group of three, my teacher is always there. I will follow what is good and avoid what is bad." This simple statement defines conscience.

各位，我们从知识要转为良知，这必定要有一段路，我们若有好的因缘，碰到善知识，我们要好好跟着善知识的脚步走。

Fellow practitioners, let us turn our focus from knowledge to conscience. This requires a long journey. If we have the wonderful opportunity to encounter spiritual benefactors, we should follow in their footsteps.

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六波罗蜜是
度越生死烦恼的
六种修行方法

The Six Paramitas are six methods of practice to transcend the afflictions of life and death.

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若修六波罗蜜行
将能从凡夫的此岸
度过烦恼的中流
到达究竟涅槃的彼岸

If we practice the Six Paramitas, we can cross from this shore of ordinary people through the currents of affliction and reach the other shore, the ultimate Nirvana.

在我们凡夫地时称为此岸，我们是道道地地的凡夫，我们只是凭着常识、知识而生活，人与人待人接物间的互动，满心烦恼，行为都是罪垢，有心去造罪、无心犯错，这都是此岸的凡夫在凡夫地的心境。

We refer to the state of ordinary people as "this shore." We are truly ordinary people. We live by relying only on general knowledge. As we interact with people and deal with things, our minds are afflicted and our actions are defiled. We intentionally commit wrongdoings, and unintentionally make mistakes. These are characteristic of people on this shore, the state of ordinary people.

我们现在已经知道了，「人身难得，佛法难闻。此身不向今生度，更待而生度此身？」我们开始要用方法，方法就是六种。这六种方法就是从凡夫的此岸，要度过彼岸，这六种就是我们要度彼岸的工具。

By now we already know how rare it is to attain human form and hear Buddha-Dharma. If we do not transform ourselves in this lifetime, when will we have the opportunity to do so again? We must begin to employ these six methods, the Six Paramitas. These six methods will help us cross from this shore to the other shore. The Six Paramitas are tools we use to cross over to the other shore.

要从凡夫地到达圣域，要走的这条路真的很辛苦，所以我们叫做修行。要修行，修行我们要堪舍，也就是布施，不只是堪舍，要修行我们还要走上正道。

The path from the state of ordinary people to that of sages is an arduous one. That is why we call it practice or cultivati​​on. As we practice, we learn to let go and to give. Apart from being willing to let go, if we wish to practice, we must walk on the Right Path.

要上正道就是要守好规矩，让我们的身与心不犯错，这就是要守规戒，这也要堪得一股的毅力，才不会受外面的爱欲所诱引，使我们的方向偏差，所以这也堪得一股毅力，去对抗外面诱惑的力量。当然需要堪得忍耐。

To do so, we must abide by the rules so our bodies and minds will not commit offenses. This requires upholding precepts and having perseverance so we will not be lured by external desires and cravings and stray off the path. So we need perseverance to resist external temptations. So of course we need patience.

再来是「精进」。若缺乏精进，我们绝对是就地停困，停下来被困住了，所以我们绝对要有精进的毅力。还要有一股定力，这股定力就是正念，有正念才能有定力，让我们的心不会在那边摇摆不定。

Next is diligence. If we lack diligence, we will certainly stop where we are and become stuck. This is why we must have the will to persevere. Aside from diligence and perseverance, we also need to be firm in our Samadhi. This Samadhi comes from Right Mindfulness. Only with Right Mindfulness can our minds remain firm and unwavering.

各位，昨天我说过了：「静寂清澄，志玄虚漠，守之不动，亿百千劫。」看，在《无量义经》这句经文，我们大家如果能体会了解，我们就能够坚固道心。若是道心坚固，就能够启发我们的智慧，不只是良知。

Fellow practitioners, yesterday I said, "With pure and tranquil minds, vows as vast as the universe, we will remain unwavering for countless eons." This is from the Sutra of Infinite Meanings. If we can truly realize and comprehend this text, then our will to practice will be absolutely firm. A firm and solid will can awaken our wisdom, not just our conscience.

我们这分的良知，让我们知道我们的路该怎么走，所以修行烦恼要渐断，渐渐不断地来断除我们的烦恼。

Our conscience tells us how to walk this path. So as we practice, we should gradually and unceasingly cut off and eliminate our afflictions.

我们还要乘弘愿船，我们要发弘愿，常常说：「发心、立愿。」我们如果发心才懂得亲近佛法，我们有立愿，我们的意志就能够坚定，才能应用这六种方法，才能度过千尺浪的烦恼流。

We should ride the ship of great vows. I often say, "Have altruistic aspirations, make great vows." If have aspirations, we will know to seek Buddha-Dharma. If we are able to make great vows and have a firm resolve, we can successfully practice these six methods to cross the turbulent waves of afflictions.

有这样坚定的发心来乘弘愿船，就能运到觉地，从凡夫度过了烦恼河，到了觉悟的彼岸去。

If we can be unwavering and sail on this ship of great vows, we can reach the state of enlightenment. This is how ordinary people cross the river of afflictions to reach the shore of enlightenment.

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此六波罗蜜
能令人度
悭贪等烦恼染着大海
到于彼岸
以是故名波罗蜜
《大智度论》卷12

The Six Paramitas can help people cross a sea defiled by greed other afflictions and reach the opposite shore. Thus they are called Paramitas-Chapter 12 Treatise on the Great Wisdom Perfection.

所以，「六度」又有一个名称叫做「波罗蜜」，「波罗蜜」翻译过来的意思就是「彼岸度」，也就是到彼岸去的意思。

So the Six Perfections are also called the Six Paramitas. When we translate Paramita, it literally means "crossing to the other shore."

意思就是说，我们要以这六种方法，来度过烦恼流，达到圣人的彼岸。所以六度、六波罗蜜，是修行者最好的工具。

This shows that we need these six methods to cross the river of afflictions and reach the other shore, the shore of the sages. The Six Paramitas, or Six Perfections, are the best tools for spiritual practitioners.

接着，还有「从慈悲喜舍生」。除了六波罗蜜以外，我们还要有「慈、悲、喜、舍」四无量心。 「慈悲喜舍」这是我们经常都在说的，但是光说还不够，光是知道还不够，一定要身体力行。

We also need loving-kindness, compassion, joy and equanimity. Aside from the Six Paramitas, we must also practice the Four Immeasurables. We often talk about kindness, compassion, joy and equanimity. However, just discussing or knowing them is not enough. We must realize them through action.

慈还要无悔，大慈无悔。大慈就是要给众生幸福快乐，因为佛不忍众生苦，希望众生能转苦为乐，为了众生，为了要使众生能够得到幸福快乐，所以不惜一切，所以不断地倒驾慈航，来教化众生。

Great Loving-kindness knows no regrets. It is about bringing happiness and fortune to all. The Buddha felt the suffering of sentient beings, so He hoped they could turn pain into joy. To help sentient beings attain happiness, He was willing to give everything . He continually returned here to teach and transform sentient beings.

以一个很简单的譬喻，我们慈济的四大志业，慈善就是「慈」，大慈。

A simple analogy for loving-kindness in the Four Missions of Tzu Chi is the Mission of Charity, which embodies Great Kindness.

慈济人在菲律宾的义诊当中，发现到一对的连体婴，家庭非常的贫困，所以慈济人愿意把这一对连体婴带回来，帮助他们动手术，将这对连体婴分割开来。

Our volunteers in the Philippines discovered a pair of conjoined twins during medical outreach. Their family was very poor, so we brought them to Taiwan so they could be separated through surgery.

慈济的校长，带着慈济大学附设实验小学的学生，来到这个病房，来看这对连体婴。这是一个生命的教育，能够把这群孩子带去，和这两位连体婴互动。

The principal of Tzu Chi Elementary School brought his students to the hospital to visit the twins. This was a lesson on life. He brought the students to interact with the twins.

在那之间，实验小学的学生也会有很多的疑问，要询问连体婴的妈妈，妈妈就说了很多感恩慈济的语言，而且也带他们到三楼，去喝咖啡、吃蛋糕，这样大家就很快乐的，上了一堂很宝贵的生命课程。

The students had m​​any questions for their mother. She expressed her gratitude to Tzu Chi and also brought them to the third floor café for drinks and cake. Everyone was very happy. They learned a very precious life lesson.

因为那位妈妈只会说英语，所以陪同的除了校长以外，还有英语老师。慈济实验附小三年级的学生也会说英语，就用英语对谈。

Aside from the principal, the English teacher also accompanied them because the twins' mother only spoke English. Our third-graders could also speak English so they conversed in English.

再来还有院长、副院长，也陪着患者、患者的妈妈，小小的学生有大医王陪，还有校长、老师陪，来和家属以及连体婴对话。

The hospital Superintendent & Asst. Superintendent were also in the room with the twins and their mother. These young students were accompanied by doctors, the school principal, and the teacher to speak with the mother and the twins.

尤其是校长看这位妈妈抱着连体婴，抱得很辛苦，她就把这两位连体婴抱过来，好像阿嬷在抱孙子一般，那种天伦之乐。

When the principal saw how tiring it was for the mother to hold the conjoined twins, the principal took the twins and held them like a grandmother holding her grandchildren. There was such familial joy.

张副院长看到了，就说：「我也要抱一下。」就从校长手中接过连体婴，像个爸爸一般。抱过来掂掂重量之后就说：「有比较重了。」露出那分很欢喜的笑容。因为他是外科医生，这连体婴要分割得时候，就是要由他主刀。林院长看了也说：「来来来，我也要抱一下。」就在那里这样抱来抱去，这对连体婴很开心。

Asst. Superintendent Zhang saw this and also wanted to hold the twins. So he took the twins from the principal and held them like a father. He hefted them in his arms and said, "Hmm, they seem heavier. They have gained weight. " He was happy. Because he would be the surgeon responsible for the separation operation, when he held the twins and found them heavier, he was happy. The Superintendent saw this and said, "Here, I want to hold them, too." And so he held the twins as well and was very happy.

尤其是大家在喝咖啡、吃蛋糕，慈大实小的学生很贴心，就走到校长身边和张副院长身边询问：「她们能吃蛋糕吗？」经过慈院的医师说：「可以。」这个孩子就把他还没有吃的蛋糕，先拿给连体婴吃。

As everyone drank coffee and ate cake, our students were very considerate and asked the Superintendent and the Asst. Superintendent, "Can the twins have cake?" After our doctors said yes, the children gave the twins some cake, before eating any themselves.

其中一个很配合，每一个人拿给她的，她嘴张开就吃了，吃得很欢​​喜。另外一个很难缠，蛋糕给她，她一定要用手去抓，所以无法把东西直接送到嘴中，她的手总是比别人喂蛋糕的速度还要快。所以虽然是连体，却也是不同心。一个是乖乖接受，一个是很难缠。

One of the twins was very cooperative. She happily opened her mouth to accept every bite offered to her. The other one was more difficult. She tried to grab the cake with her hands, so they could not directly feed it to her. Her hands were too quick. So even though the twins were conjoined, they were certainly not of one mind. One happily accepted what was given. The other was harder to handle.

所以慈大实小的学生就问妈妈说：「她们两个会打架吗？」妈妈就说：「会喔，他们两个还会互抓！而且还会抢东西吃。会打架，很调皮。 」这就是一场生命的教育。

One of our students asked the mother, "Do the two of them fight?" The mother said, "Oh yes. They scratch at each other and fight over food. They fight and they are very mischievous." This was a lesson on life : Great Loving-kindness is without regrets.

大慈无悔，这都是爱的接力。我们在台湾的慈善工作，能够透过菲律宾，发现这个个案，我们能将这个个案接回来，发挥团队的爱，这实在是没有后悔的，感觉起来也是很感恩，真的是很感动。

This operation was a relay of love. This charity work in Taiwan was possible because volunteers in the Philippines discovered this case. Thus we were able to bring them here and have a whole team of people love and care for them. We truly had no regrets . I am very grateful, and very moved.

很多感恩的事情，都在于日常生活中，人和人之间如果能够调和起来，这个世间也就很美了。

There are many things in our daily living to be grateful for. If people can live in harmony, this will be a very beautiful world.

真的，调和非常的重要，万物调和就世界平安，人与人调和，就人间和睦。心与身如果能够调和，那就是身心健康，所以调和很重要，所以我们应该要说感恩。

Harmony is truly very important. If all beings are in harmony, there is world peace. If people are in harmony, society will be peaceful. If body and mind are in harmony, we will be healthy physically and mentally. So harmony is very important . We should always express our gratitude.

大慈无悔，永远都不会后悔。慈善的工作必定要靠大家合心、和气、互爱、付出，如果这样，再辛苦都没有后悔。所以要记得，不只是六波罗蜜，还要有四无量心。

Great Loving-kindness is without regrets; we will never have regrets. Charity work requires that we are united, harmonious, caring and giving. If we can do this, we won't have regrets, regardless of difficulties. So remember, aside from practicing the Six Paramitas, we must manifest the Four Immeasurables.

「大慈无悔」，请大家要多用心啊！

Great Loving-kindness is without regret. Everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2279