静思晨语 - 2011年6月1日 - 60 - 内修外行圆满功德

Attain Perfect Merits and Virtues

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人人心中都有不同的追求，不过我们所追求的是同一个方向，我们都是佛教徒，学佛的人，所以我们所要追求的就是菩提道，求这个道就要发这个心——对佛敬重的心，对法所尊重的实行，这都是我们的追求。因为佛法能让我们累积很多无量功德智慧，很多无量功德。

People may be in pursuit of different things. However, what we in Tzu Chi seek is all in the same direction. Since we are all Buddhist practitioners, following the way of the Buddha, we all seek the path to Enlightenment. To pursue this path , we must have resolve, have reverence for the Buddha, and practice His teachings out of respect. We seek to do this because Buddha-Dharma can enable us to accumulate infinite merits, virtues and wisdom.

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从六波罗蜜生
从慈悲喜舍生
从三十七助道菩提法生
如是等种种功德智慧
生如来身

Merits and virtues arise from the Six Paramitas, from kindness, compassion, joy & equanimity, and from the 37 Practices to Enlightenment. "Such merits, virtues, and wisdom give rise to the Tathagata-body."

功德就是内能自谦、外能礼让，这是一个人修行的身心形态，能够生出功德。

Infinite merits and virtues come from having inner humility & outer courtesy. These are the characteristics of a practitioner. They are the source of merits and virtues.

我们要累积六波罗蜜、四无量心、卅七助道品，这些集中在我们的日常生活中，待人处事，我们的修养等等集在一起，就可以生出佛的法身。所以这等等功德智慧，生如来身。

We must practice the 6 Paramitas, 4 Immeasurables, and the 37 Practices to Enlightenment. As we add these practices to our daily life, in our interactions with people and things, as we refine ourselves, the Buddha's Dharma-body arises. So merits, virtues and wisdom give rise to the Tathagata-body.

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内能自谦即是功
外能礼让则是德
内修外行
方能功德圆满

To have inner humility is merit. To have outer courtesy is virtue. Through inner cultivati​​on and external practice, we perfect our merits and virtues.

我们所说的功德，就是透入内心，内能自谦。因为人人都是「有」就自大了，地位高就膨胀自己，就自大起来了。我钱多名声大，就不断地放大自己，这是很可怕的。

The merits and virtues we speak of are ingrained in our minds so we have inner humility. People's egos usually grow when they are among the 'haves'. With a rise in status, they become more self-important. They think, "I am rich and famous", and continuously magnify their egos. This is truly frightening.

我们学佛，就是要学得如何让自己的心，就算是「地位愈高、名声愈大、钱愈多」等等…也都应该要能够愈缩小自己，这就是我们心的谦卑。所以说「内能自谦则是功」。

Through learning Buddhism, we learn how to humble ourselves even as our social status, fame, wealth, etc, grow. This is what it means to be humble. Thus it is said, "Inner humility is a merit".

对人处事，如果能常常保持谦虚礼让，让人看起来也就会很顺眼，会令人从内心生起爱与敬，所以这叫做「德」。

If we are always courteous and humble when we deal with people and things, others will find us pleasing and feel love and respect for us. This is called virtue.

有内心的自修，有外面对人的礼节，这就是「得德」——得到这分德、这分修德，所以叫做「功德」。内外有在用功，外面有「德」的形象，所以叫做「功德」。

As we cultivate our minds, we are outwardly courteous to others. This how we acquired virtue. Such virtue comes from our spiritual refinement and cultivati​​on. This is called "merit and virtue". We apply effort inwardly to cultivate ourselves and outwardly exhibit virtue in our manner. This is called "merit and virtue".

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欲得此身者
当发菩提心
求一切种智
常乐我净

Those who desire this body must develop Bodhicitta and seek All-encompassing Wisdom, Permanence, Bliss, Self, and Purity.

要达到内修而有外行显现，这是智慧，所以「功德智慧生如来身」。自己要有这种功夫，要有这样的智慧，才能生出如来身，也就是法才能够产生。

When our inner cultivati​​on manifests in our external practice, that is wisdom. Therefore, "Merit, virtue, and wisdom give rise to the Tathagata-body." We need to master these skills, we need this kind of wisdom. Only then can we give rise to "the Tathagata-body". Only then will Dharma arise.

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对宇宙人生的真相
全然的透彻明白
没有丝毫的迷惑偏差
此种智慧
就叫做「一切种智」

If we completely and thoroughly realize the Truth of life and the universe without any confusion or deviation, such wisdom is called "All-encompassing Wisdom".

「欲得此身者，当发菩提心」。同样，你想要能够得到这样的法身，就是在生活中有充分的智慧，就是要从菩提心取「求一切种智」。 「一切种智」就是很敏睿的智慧，意思就是说，无所不知一切种智，在这个世间当中，生与无生、有形与无形，一切他都能透彻、清楚、了解，这叫做一切种智。

"Those who desire this body must develop Bodhicitta." So if we wish to attain this body, we must live life with abundant wisdom. That means we need to develop Bodhicitta and "seek All-encompassing Wisdom". All-encompassing Wisdom is a penetrating wisdom. It is the capacity to know everything in this world, be it living or non-living, having form or being formless. Thorough and clear understanding of everything is called All-encompassing Wisdom.

当然这要解释又有很多，我们可以用最敏睿的智慧，透视天下一切万物，都没有偏差。万法无偏差，世、出世法无偏差，这叫做「一切种智」。

These are more details if we explain this further. Such penetrating wisdom enables us to penetrate the true laws underlying everything. accurately, without any deviation. This wisdom to know all Dharma without deviation, be it worldly dharma or world-transcending dharma, is called 'All-encompassing Wisdom'.

再来「常乐我净」，长乐我净可能我们要稍作解释。 「常」吗？ 「快乐」吗？有一个永久的我吗？世间真的那么干净吗？这有两种人不同的解释，一种是凡夫，凡夫对常乐我净，我们在学佛，我们每天都在说无常。无常，世间哪里有常的事情？没有！但是凡夫经常都说是常，因为世间一切是常，所以我要争、我要取，我要更多的产业，我要更高的地位，我要更大的名声，还有我的孩子、我的孙子、我的曾孙等等，代代都要有这些家业、产业等等，所以他把人世间认为是常。他没有无常的观念，所以才会在人世间那么痛苦地争取、膨胀自己。

Now, let us examine Permanence, Bliss, Self and Purity. This phrase requires a bit of explanation. Are things permanent? Are we blissful? Is there a permanent Self? Are things of this world truly pure? There are two different viewpoints. One is of ordinary people. Ordinary people believe in these four notions. As we learn Buddhism, we talk about impermanence every day. ​​Impermanence, nothing in this world stays the same forever. But ordinary people believe in permanence. Because they think everything is permanent, they grasp things and fight over them. "I want more assets, higher status." "I want greater fame." "I also want all my children, grandchildren, and great grandchildren, all generations thereafter to inherit the family property, business, etc." They regard the world as permanent and do not understand the notion of impermanence. That is why people spend their lives in suffering, trying to gain more and becoming more and more conceited in the process.

所以这个常字，凡夫认为是有。在感情上也要求「常」，结婚之前卿卿我我、海誓山盟，所以结婚了，这分感情他认为这是常，所以结婚之后，从新婚开始，慢慢在一个家庭里面，共同生活、意见的方式，就慢慢产生的彼此不同的见解。若是停在过去，你对我是什么样的态度？给我的是什么样的感情？是怎样的体贴？这些都已经求不可得了。你愈是去求，就愈会破坏感情，感情的距离就愈来愈远，这样就会变成了有外遇。

Hence, ordinary people think permanence exists. They also seek permanence in relationships. Before marriage, couples were affectionate and promised to love each other forever. They got married because they believe these sentiments were permanent. As the newlyweds start living together, differences of opinion start to emerge, leading to disagreements. Yet they still dwell in the past. "But you used to treat me in such and such a way." "You used to be considerate and caring." These are all in the past & cannot be brought back. The more one demands these things, the more it strains the relationship and the distance between the two grows bigger. This could lead to extramarital affairs.

这种人生的苦，就都是在这之间强求「常」。本来无常，但是凡夫颠倒，以无常执为有常，世间多少的变动，这实在是无法一一举例。光是举例这个有形的生活感情，我们就知道，这就是这么无常的事情。但是凡出执常，在这个国土境界中、地球上，有那一个境界是永久的呢？

These types of suffering in life arise from our insistent desire for permanence. Everything is inherently impermanent, but ordinary people are confused, so they mistake impermanence for permanence. Things in the world are constantly changing. It is impossible to list them one by one. We can recognize impermanence just by looking at relationships. But ordinary people are attached to permanence. In our world, what landscape or environment remains the same forever?

记得精舍这片土地，是一片荒芜的土地，它要种稻，草很多；要种杂粮，也很贫瘠，就是很贫瘠的土地。你看，只要有人用心来经营，你看现在精舍外面，整片非常茂盛的树，在土地上很整齐的青草，整理的这么美、不同了。

I remember that the land around the Abode was once barren. There were too many weeds to plant rice, and the soil too poor to plant other grains. It was quite unfertile. Now look, after people worked hard to cultivate it, on the land outside the Adob​​e, there are rows of luscious trees. The grasses there are growing neatly. The landscape is beautiful, completely different.

就说建筑物，我们刚刚开始在很克难的生活中，能够盖一间大楼，同时也是寮房，就已经很满足了。从在普明寺，那么一点点的地方，要在哪里共同生活。那一小间的大殿，要在哪里办药师法会，那时候就说，如果有个宽一点的地方就很满足了。果然大家的认真用心，加上我的俗家母亲的帮助，终于把大殿改起来了。在里面礼佛，在里面住宿，那时候也觉得足够了、很好了，可以开始打佛七了。光是有了那一间大殿，能够多功能利用，能够在那里打佛七，也觉得很满足、很欢喜。

As for the buildings, in the very beginning, life was quite difficult, so we were content to have a building that served as both a Buddha Hall a dormitory. The Pu Ming Temple where we were staying had a small Buddha Hall, so when we planned to hold a Medicine Buddha Dharma service, we felt that if we could only have a hall that had slightly larger space, we would be very content. So we all worked very hard, and with financial help from my mother, we finally completed our new Buddha Hall. Although we lived and prayed in the same building, we were content and happy with what we had. We then began holding seven-day-retreats. The Hall served multiple functions. We were very joyful and content to conduct a seven -day retreat there.

有一年台风一来，把还很新的屋瓦吹走了，如果再把那个时候的照片拿来看，看外面的境界很狼狈，因为那个时候，我们的环境尚未整理，我们只有孤伶伶一间的大殿，突然间一个台风来，大殿的屋顶瓦片都掀掉了。看那个时候的照片，现在再回顾当时的心情，有的时候已经很满足了，从无到有，那怕外面那块土地还要留着种五谷杂粮，我们在田园中间的这间大殿也还不是很完善，不过那时候也已经很满足了。

One year, a typhoon came and blew away the new roof tiles. If we look at pictures from that time, we can see the desolation in our conditions. At that time, the surrounding lands were still fields. At that time, all we had was a single Buddha Hall. All of a sudden, when the typhoon hit, the roof tiles of the Buddha Hall blown away. When I look at that picture, I am reminded of my feelings at the time. I was really content since we previously had nothing. Even though the land outside had to be reserved for planting rice & grains and this building was not perfect. I was nevertheless very satisfied.

但是现在，看我们现在精舍的周围，一块一块一直铺起来，已经有这么大一片的范围，现在还是说不够。那个空间不够？说不定还要不断地补下去，也说不一定。虽然建筑物都是旧的，但是景观还是新的，因为随着岁月的需要，所以我们要用的、要住的，人愈来愈多，所以在这片土地上，那个地方再接起来、再接起来，愈接就愈不同。所以你说常吗？还是无常！

But look at how the area around our Abode has grown as we acquired adjoining pieces of land. Our grounds already cover a very large area and now there is talk of needing more space. We might need to continue acquiring more lands. Though our buildings are quite old, the Adob​​e, as a whole, looks quite new. Our needs changed as time went by and we needed to support more people. As we purchased adjoining lands, the appearance of our Adob​​e changed over time. So would you say there is permanence? No, things are constantly changing.

在这之间每个时期，东西有产生出来，建筑物又产生出来的时候，内心就会想说：「满足了，这样有够了。已经满足了，很满足了。」这是修行者的道场，就是事事满足，这是修行者的心。

Whenever we added land or a new building, I would say to myself, "I am content, this is enough." This is a place of spiritual practice, we should be content. This is the attitude of practitioners.

假使是一般人的心，会想：「不够，拆掉再重新盖一个，盖更大间的、再堂皇一些。」已经不错了，看到别人的，就觉得好像我们的还是比别人差。这种比较的心，希望永远永远都是不够。这就是凡夫对境界的看法，他们只以为争取到的是永远的东西，不知道会有变动的时候，这是在说建设和境界。

Ordinary people are different. When they need more space, they tear down old dwellings to build newer and grander ones. Though what they have is pretty good, they feel inferior when they compare with others. Because of their constant comparisons, their hopes will never be satisfied. This is how ordinary people view the world. They believe that their gains will last forever. They do not realize that everything changes.

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了悟世间无常
在变动中
时刻让心处于
清净自在之境
即是「常乐我净」

Realize the world is impermanent. In this state of flux, let your mind always be in a condition of purity and freedom. This is Permanence, Bliss, Self and Purity.

我们如果能「有就满足了，如果再多出来就很好了。」如果能够保持这样的心，我们永远都是自在。随着人间物质的变化，我们都是随缘而安。

If our attitude toward construction and our surroundings is, "what we have is enough and anything more is great, our minds will always be at ease. As things change over time, we will be at peace with the conditions.

其实在山河大地，也是一样无常，阿富汗巴米扬，在一千五百年前，是中国和中东互通的丝路，很有价值的一条路，商贾通行的道路，都要从这个地方经过，才能够到达别的国家去。这在一千五百年前是一条非常繁荣的丝路。我们现在所读的经，很多都是玄奘法师，还有义净法师、法显法师…很多的法师，从中国经过这条路要往印度去，才能取得经典回来。说起来我们的三藏十二部经，通往的这条路，就是从阿富汗经过，者也是在一千多年前，佛法能够传到中国翻译，在中国佛法能够昌盛，其实这条路很重要。

Indeed, mountains, rivers and landscape are also constantly changing. Over 1,500 years ago, Bamiyan, Afghanistan was on the Silk Road connecting China & the Middle East. People on this valuable trade route passed through the Bamiyan Valley to reach other countries. The places along this route were very prosperous. This route existed more than 1,500 years ago and was known as the Silk Road. Many of the sutra we read today were carried from India to China by Masters Xuan Zhang, Yi Jing, and Fa Xian. Many Dharma Masters from China took this road from China to India to bring back these sutras. In fact, the volumes of the entire Buddhist canon were all carried back via this route, which went through present-day Afghanistan. This route was critical in enabling Buddhism to spread to China over a thousand years ago and enabling Buddhism to thrive in China with the translation of the sutras into Chinese.

经过无常的岁月，大自然的腐蚀，再加上人为的破坏，已经变了。各位，无常啊！但是凡夫却常常把无常都成有常，所以争执，造成了大地山河很多的破坏。人祸与大自然互相交战，而破坏人间，所以说来无常。不过我们凡夫，却常常把无常当成有常，所以造成了很多苦难。

With the passing of time, the forces of nature cause deterioration and there is also manmade destruction. Everything has already changed. Everyone, everything is impermanent, but ordinary people treat it as permanent. So, people fight one another and in the process cause great damage to our natural environment. So everything is impermanent. Yet as ordinary people, we mistakenly see impermanence as permanence and thus create a lot of suffering.

各位学佛者，要时时提起无常观，每一个时间，每一项事物，我们都要十分警惕。 「内能自谦、外能礼让」，待人处事，真的要运用智慧来累积，我们日常生活的修行形态，如此「德」就是「得」了！

As Buddhist practitioners, we must see the impermanence in everything. At every moment, with everything, we must always be very vigilant. We must have inner humility and outer courtesy. When we deal with people and things, we must handle everything with wisdom. If we practice in our daily living, we will attain virtue.

请大家多用心

So everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2313