静思晨语 - 2011年6月3日 - 62 - 常乐我净

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静思晨语 - 2011年6月2日 - 61 - 常与无常

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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

静思晨语 - 2011年5月31日 - 59 - 四心六度

The Four Immeasurables and the Six Perfections

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我们每天，每天好像我都说同样的话，每天所说的话虽然都一样，不知道大家有没有进入脑海？有没有以理入心，同时行在日常生活中。做到了道理入心，我们就可以多一番人间智识。我们如果做得到，就可以成长一分慧命，所以我们学佛必定要依仗佛法，依佛陀的教法，按部就班、循规蹈矩好好把握。

Every day, I seem to be saying the same things, but have you all taken in what I have said? Have you instilled these principles in your mind and practiced them in your daily living? If we take the teachings to heart, we can have a better understanding of this world. When we practice these principles, we can further develop our Wisdom-life. In learning Buddhism, we must rely on Buddha-Dharma, follow the Buddha's teachings in accordance with the sequence He outlined, and make the most of them by practicing them.

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第四发菩提心者
经言 当乐佛身
佛身者即法身也
从无量功德智慧生

所以在发菩提心这段忏文，我们已经体会到经中所说的就是要「当乐佛身」。既然是学佛，我们就要对佛起那分欢喜好乐的心。佛身所说的就是法身，也就是无量功德的智慧。无量功德的智慧，各位，我想这是很重要的，我们要追求佛法，我们如果疏忽掉要追求无量智慧功德，这样我们就没有什么好再学，所以我们必定要从无量功德智慧去追求。

In the passage of the Repentance Text about developing Bodhicitta, we realize that we must "take joy in the Buddha-body". Since we are learning Buddha's way, with respect to the Buddha, we should give rise to a joyous heart. Buddha- body refers to His Dharma-body, which is also the wisdom of infinite merit and virtue. Fellow practitioners, I think this is very important. As we seek Dharma, if we neglect the pursuit of infinite wisdom, merits, and virtues, then there is nothing else worth learning. Therefore, we must pursue our goals with infinite wisdom, merits & virtues.

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从六波罗蜜生
从慈悲喜舍生
从三十七助菩提法生

追求的东西到底是什么呢？就是这段时间说过的，四心，就是四无量心，六波罗蜜，加上三十七助道品。

What exactly are we pursuing? We pursue the 4 Infinite Minds or 4 Immeasurables, the 6 Paramitas, and also the 37 Practices to Enlightenment.

四无量心就是这么简单，在慈济人人都听得懂，人人都向四无量心去精进，因为四无量心在慈济世界，变成四项大事。

The 4 Immeasurables are very simple. In Tzu Chi, we all understand and diligently cultivate the 4 Infinite Minds. Tzu Chi's Four Missions stem from the Four Infinite Minds.

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开启众人的爱心
让人人感受到幸福与快乐
即是「大慈」

Inspire the love in the hearts of others. Allow everyone to feel fortunate and happy. This is Great Loving-kindness.

就是救济的慈善，佛陀不是教育我们要去布施吗？布施、救济，这就是慈，慈无量，在救济布施的过程，其实很辛苦，要去教富才能去济贫，我们如果没有教富，对贫穷苦难人，我们要怎么去付出呢？必定要有世间人启发了爱心，付出了世间财，世间财的累积，我们才有办法去做布施救济的工作。

Take the Mission of Charity for example. The Buddha taught us to give. To give and provide relief is loving-kindness. Loving-kindness is infinite. The process of providing relief is arduous. We must educate the rich in order to help the poor . If we do not educate the rich, how can we give to those in need? We need people to awaken the love in their hearts and contribute their worldly wealth so we will have the means to do charity and relief work.

话再说回来，很多世间人就是富有却不快乐，很惊惶也很痛苦。惊惶的是患失，惊慌、担忧、害怕失去，这种患失的心态。地位愈高、名愈大、钱愈多，这种患失的心理很怕。

Many wealthy people in the world are unhappy, anxious, and miserable. They are anxious and worried about losing what they have. Worries about loss increase with the increase in status, fame, and wealth. Dwelling on loss creates great fear.

但是还有一部分平常的人想要「得」，所以不择手段，做一些真的是伤天害理(的事情)，昧了良知，还是一样就是想要得，所以得到的到底是什么？失去的又是什么？但是凡夫无法去体会人世间名相的名利、物质(的真实本就是无常)，所以一般的人患得患失。

There are also those who seek to attain things. Therefore, they act unscrupulously, do ruthless and harmful things which are morally wrong, all in the pursuit of gains. But what do they really gain? What do they really lose? Ordinary people cannot realize the impermanent nature of fame, wealth, and material goods, so they worry about gains & losses.

甚至有的人，做工很辛苦，汗流浃背，怕没有工作好做，这也叫做患得。今天的工做完了，明天还有没有工作可做？也是担心。所以这种患得患失的心态也是烦恼。

Some people work hard and perform backbreaking labor because they are always worried about not having work. This is worry about gains. "Today's work is finished but will there be work tomorrow?" They fret about this. Such worries about gains and losses are also a form of affliction.

所以我们「教富」，不只是富有物质的，就算他的物资(质)没了，不过，心灵还是很担忧，我们也可以启发他，没钱能够出力，同样可以做好事。看我们慈济里面，多少富中之富的人生，多少贫中之富的人生？

So we do not just teach those who are materially rich. If people lose their material wealth and are filled with worry, we can inspire them to contribute their strength toward doing good deeds. In Tzu Chi, we see many who are wealthy and spiritually rich , and many who are poor yet spiritually rich.

常常看到「草根菩提」，每天看到就每天欢喜。你们看，他们也可以做得很好，可以保护大地，可以垃圾变黄金，可以把黄金化清流，与大地众生结缘。这分法，可以流转在世界各个国家，只要看到大爱台，自然就心开意解，真正欢喜。不快乐的人生，可以变得很快乐。这也是这群草根菩提，大家家境不是很好，但是他愿意付出。身体不是很好，他愿意忍耐去做。所以忍着身体的病痛，在困难的生活中，他还要拿出生活以外的时间来做。他虽然欠缺物资，虽然欠缺健康的身体，但是他同样做得到，这能得到很大的欢喜，这叫做「慈」。

I often watch our TV program, "Grassroots Bodhi" on recycling volunteers. I'm filled with joy looking at what they have accomplished. They can protect the Earth, sell the recyclables for money, and use the money to support Da Ai TV. Such acts connect them to people around the world. The programs are broadcast in various countries. When people watch Da Ai TV, their minds become open and understanding and they will experience true joy. Those who are unhappy can turn their life into a happy one . The recycling volunteers are not wealthy, but they are willing to give. Some are in poor health, but they willingly bear the pain to do the work. In the midst of difficult living conditions and physical pain, they still make time to do volunteer work. Even without material wealth or good health, they still contribute as much as anyone else, and experience great happiness. This is called loving-kindness.

慈善教富，启发人人心中富有爱心。所说的教富不全是有钱人，是教人人心中有这分爱，人人对慈善的工作都做得到，有的出钱，有的出力，让人人能得到这分感受，能欢喜快乐，这就是慈的教育。

Teaching spiritual wealth with loving-kindness awakens the abundant love in people's minds. To teach spiritual wealth is to awaken everyone's love so that everyone can contribute their share in charity work. Some give money, others give time and energy, so everyone can experience the joy of giving. This is teaching loving-kindness.

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视天下人为生命共同体
尽力为其拔除苦痛
即是「大悲」

Realize the interconnectedness of all living beings. Do your best to relieve the suffering of others. This Is Great Compassion.

「悲」——拔苦。苦莫过于病痛，医疗的教育。你看病人，多少苦难人，人生最苦莫过于病痛，真苦！但是有了好的医疗，好得医疗团体，这样病人就可以得到解脱。在花莲慈济医院，有一位台东卅一岁的中年人忽然间往生了，他们愿意把他的器官捐赠出去。我们接到这个讯息，马上赶紧去寻找这个个案，发现中部草屯有一位条件符合的张先生。

Compassion is about relieving suffering. The greatest suffering in life comes from illness. This is what we learn from the Mission of Medicine. Look at the patients, they are indeed suffering. In life, illness causes the greatest suffering. However, with good medical treatment and a good medical team, patients can be relieved from this pain. In the Tzu Chi Hospital in Hualien, a 31-year-old man from Taitung suddenly passed away. His family was willing to donate his organs. When we received this news , we immediately looked for appropriate recipients. We found a Mr. Zhang in Caotun, around Taichung, who was a match.

接到我们的通知，问他：「你愿意接受吗？」听到很欢喜，说：「愿意。」愿意就马上搭飞机过来。虽然那个时候气候不是很稳定，但是他也愿意，这是难得的机会。既然愿意，那边准备要过来，我们这边的医生，就马上开车到台东去取肝。取回来之后，患者也到达了，医生很欢喜，赶紧通知患者入开刀房，结果一开下去，一、二十个钟头。把这位卅一岁的人的肝，很健康、很美的肝，拿来换在一位将近五十岁的人身上。不好的肝拿出来，一看，颜色是黑的。再把这个粉红色的肝换上去。

When we asked him, "Are you willing to accept this liver?". He was overjoyed and consented. He was willing to fly to Hualien immediately. Even though the weather was unstable, he was still willing to do so, for it was a rare and precious opportunity. Since he was willing and on his way, our doctor set off immediately to Taitung to retrieve the liver. When the doctor returned, he was happy to see the patient and quickly prepared him for surgery. The surgery took around 20 hours. The liver of the 31-year-old donor was healthy. It was placed into a nearly 50-year-old man. The diseased liver, which had turned black, was replaced with a healthy pink liver.

虽然经过了一、二十个钟头的手术，但还是很成功的完成了，送入加护病房。在一天的时间之内，就可以把在病人身上安置的插管，一一拔下来，因为肝已经换到他的身上，肾脏也起作用了，排泄出来的东西很漂亮，所以身上的插管已经可以一根一根的拿下来。两天后，不到三天他就可以离开加护病房。很欢喜，恢复得很好，这位张先生充分的感恩。他说：「除了感恩慈济的医院有提供这么好的设备以外，也感恩医疗团队，医疗团对抢救回他的生命。」同时他也知道，在他身上输血一万多CC，他说： 「一个人如果捐血二百五十CC，这一万CC差不多要四十多人。」他还说：「有这么多的人捐血给我，说不定在街道上走，和我这样互相擦肩而过的那个人，说不定就是捐血给我的人。」

Although the surgery lasted almost 20 hours, it was a success and the patient was sent to the Intensive Care Unit. Within a day, some of the tubes in his body could be removed. With a healthy liver in his body, his kidneys began to function normally. Seeing that his waste discharges appeared normal, the doctors decided to remove his tubes. He was transferred out of ICU on the third day. ​​He was very happy and recovered very quickly. The patient, Mr. Zhang, was more than grateful . He said, "Aside from being grateful for these excellent medical facilities, I am also grateful for the medical team who worked to save my life". Furthermore, he knew that this body was infused with more than 10 liters of blood. He said , "If one person donates 250cc of blood,10 liters had to come from over 40 donors. So many people donated blood for me. Perhaps I will walk past one of them on the street".

的确人生的人与人之间，有很多像这种能生命共通，我身上有你的血，或是你的身上有我的骨髓。现在医疗发达，可以用好的设备、好的仪器，有好的人、好的医生，我们就可以及时救人。所以各位，医疗就可以抢救生命，有时救一条生命，就是就一个家庭。

Indeed, between human beings there are many such things that can be shared. I may have your blood flowing in my veins, or you may have my bone marrow in your body. With the advancements in medicine, with good facilities and equipment, and with good doctors and medical personnel, we can quickly save people. So medical care can save lives. Sometimes saving one life is equal to saving a whole family.

我还看到这位张先生他的妈妈，当她的孩子开刀之后，妈妈就提了一大堆行李过来，她打算可能需要很久的时间在这里陪她的儿子。但是当她到达医院之后，看到儿子已经可以和她说话了，身体健康情形很好。又听到医生说一个星期之后就可以出院了，妈妈就已经安心了。

After Mr. Zhang had his surgery, his mother brought a lot of luggage with her because she wanted to accompany her son. She thought he might have a long convalescence. When she arrived, her son could already talk and was recovering well. The doctor said that he should be discharged in a week. The mother was put at ease.

他还有妻子、小孩，他本身也是在一个医疗机构上班，他对社会还有贡献。人生的价值就是要有很多的因缘和合。医疗就是抢救生命、拔苦众生。这些要很多人的爱心来成就，这叫做大悲。

Mr. Zhang also has a wife and children. He himself worked at a medical facility. He still had a lot to contribute to society. For such a life to be saved depends on the convergence of many causes and conditions. The purpose of medical care is to save lives and relieve suffering. This requires the love of many people. This is called Great Compassion.

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转化烦恼
让人起肯定与欢喜心
即是「大喜」

Transform and eliminate afflictions, so you can evoke appreciation and joy in others. This is called Great Joy.

大喜就是文化。看看现在从平面的文化，已经做到立即立体的文化，黄金化清流能绕在全球。看到每天我们能立足台湾、宏观于天下，也是从电视上得到很多讯息。我们到底在台湾做什么？也很快传到全球去。

Great Joy is our Mission of Culture. See how our cultural efforts have expanded from paper publishing to multimedia that can reach the whole world in an instant. We can see the whole world from Taiwan. We get a lot of information from television. News of what we do in Taiwan can also spread quickly around the world.

如果听到有的人，在外面生活很苦闷、很烦恼，甚至想要自杀。看到大爱台之后，忽然清醒过来，然后去找慈济，然后他能去付出，现在活得很欢喜、很快乐。这样的个案很多，不断传回来。这就是启发大家的心，转化大家的烦恼，变成欢喜、安心。这是文化的工作。

I have heard of people who were depressed, afflicted, and even contemplating suicide, who came to their senses after watching Da Ai TV. They sought out Tzu Chi and began contributing to others, so now they lead happy and meaningful lives. There are many such cases that were reported back to us. The programs awaken people's minds and transform their afflictions into joy and peace. This is the Mission of Culture.

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无所求地为他人付出
即是「大舍」

Give unconditionally to others. This is Great Giving in Equanimity.

教育。看到孩子一个个长大了，看到孩子一个个成就，真的是社会希望的教育。人生的希望也同样是在教育。无论家庭、社会、人生都需要教育。教育要舍，的确，办教育是一件很辛苦的事。

As for our Mission of Education, when we see children grow up one by one and become accomplished, we realize that the hope of society lies in education. The future of each person also lies in education. Individuals, families, and society all need education . Teaching requires giving. Providing education is indeed a difficult mission.

各位，四大志业，「慈、悲、喜、舍」，必定要用无量心，这叫做四无量心。要有「大慈无量、大悲无量、大喜无量、大舍无量」，用这四无量心，去实行六波罗蜜——「布施、持戒、忍辱、精进、禅定、智慧」。

Tzu Chi's Four Missions encompass loving-kindness, compassion, joy, and equanimity. Our actions must arise from these 4 sentiments. These are the 4 Infinite Minds. We must have Infinite Loving-kindness, Infinite Compassion, Infinite Joy, and Infinite Equanimity. With these 4 Immeasurables, we practice the 6 Paramitas, which are Giving, Upholding Precepts, Patience, Diligence, Samadhi, and Wisdom.

四心、六度，这就是我们学菩萨法的正行道。正确，就是我们主要要去实行的道路。

The 4 Immeasurables and the 6 Perfections comprise the right path for learning the Bodhisattva's ways. We must practice on this proper path.

所以我们说过「六度万行」。六度─「布施、持戒、忍辱、精进、(禅定、智慧)」，有很多能够补助六度，六度扩散出去就是万行。所有的佛法，都是在这四心、六度里面。我们如果可以日日将心用在四心，行，行在六度。若能这样，我想所有的佛法、藏经所说的教法都在里面。

We have already discussed actualizing the Six Perfections in myriad actions. The 6 Perfections includes Giving, Upholding Precepts, Patience, Diligence. The 6 Perfections have many supporting practices and can be expanded to many actions. All Buddha-dharma is encompassed in the 4 Immeasurables and the 6 Perfections. If we can internalize the 4 Immeasurables and practice the Six Paramitas at all times, this encompasses all the teachings found in the Buddha-Dharma and in the Sutras.

人人学佛不必很复杂，实在是很简单就可以。加上了辅助，就是用三十七助道品来辅助，帮助我们坚固道心。

Learning Buddhism need not be complicated. It can really be quite simple. With assistance from the 37 Practices to Enlightenment, we will strengthen our will to practice.

对境、对人、对事，以三十七助道品时时提高警觉。如果能这样，这我们条菩萨道不难走，实在是很好走。

When we deal with people, matters, and conditions, we can use the 37 Practices to Enlightenment to constantly heighten our vigilance. If we can do this, walking the Bodhisattva-path will not be difficult. It will be an easy journey.

所以学佛，我们要用很简单的心，但是要用很纯真的信，信受奉行。我们一定要很简单、很单纯地信受奉行在四心、六度。这样三十七助道品，应该就在我们的日常生活中。

So we must use a simple mind to learn Buddhism. But we need genuine and pure faith to believe, accept, and practice Buddha's teachings. We must follow the teachings with simple and innocent minds. The 4 Immeasurables, the 6 Perfections, and the 37 Practices to Enlightenment should be applied to our daily living.

虽然反反覆覆(的说明)，但是大家要记得。这样的反反覆覆(的提醒)，到底我们有没有日日感受？所以要请大家时时多用心啊！

I have made these points repeatedly. But everyone must remember this: is this repetition having an impact on us? So everyone, please always be mindful!

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2311

静思晨语 - 2011年5月30日 - 58 - 生善不起恶

Refrain from all Evil, Uphold all Good

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八正道:
正见、正思惟、正语
正业、正命、正精进
正念、正定

The Eightfold Noble Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

八正道，前面已经说到第五「命的正道分」，现在应该就是「精进」，第六就是「精进」。

In the Eightfold Noble Path, we have already covered the first five. We left off with Right Livelihood. The next element is Right Diligence.

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「进」就是不退
修行不但要精进
还要知见正确
才不会偏差为邪

""Precise" means to be focused and not be scattered. "Advancement" means to not regress. Not only do we need to be diligent in our practice, we must have right knowledge & views, so we will not deviate and do evil.

「精」就是不杂，「进」就是不退。

The Chinese characters which make up "diligence" are "precise", which means to be focused and "advancement" which means to not regress.

我们在精进的时候，不能够缺少「正」，我们如果向前前进的时候，前进得快，但方向若不正确，就差毫厘失千里，就变为邪。所以学佛最重要，就是要防邪入心。

We cannot be diligent without being upright. If we move forward quickly, and the direction is incorrect, we will end up far off course and become deviant. So as we learn Buddhism, it is important to prevent evil from entering our minds.

邪会妨碍我们正确的思想、正确的方向，所以我们必定要顾好，不要让它偏差。而且要精，精得没有其他的杂，杂就是秽垢、就是烦恼，就是不单纯。

Evil will hinder correct thinking and block the correct direction. Therefore, we must take good care of our minds so our thoughts do not stray. Moreover, we must be focused and uncluttered. When our minds are cluttered, filled with impurity, this is affliction . This is no longer simple.

修行是一件很单纯的事情，每一时刻把这一念心顾好，不要偏差、不能错误，在人事物中，我们要好好对人、好好做事、好好惜物，这样就叫做修行。修行就是要在日常生活中，很单纯的生活。

Spiritual practice is a very simple thing. We should constantly take care of the mind and never let it deviate or make mistakes. In interacting with people and dealing with things, we should treat people well, work hard and appreciate what we have.

This is what spiritual practice is about. It is about living a very simple life.

假使我们对于「物」，起了一念占有爱欲，那就是邪念，那就偏差去了。修行人对于「物」不应该有占有的爱欲，要明白，非我所有，就不能起非分贪念的心。

If we become attached to and crave certain objects, those are deviant thoughts that show we have strayed. As practitioners, we should not desire something that does not belong to us.

对物是这样，对人也是这样。看世间多少的眷属是怨偶？刚开始两个人彼此欢喜、爱恋，所以结婚了。

This attitude toward objects s​​hould apply to people as well. Many spouses have antagonistic relationships. They were once happy and loving so they got married.

经过几年的时间，心变了就会变成外遇，有了外遇，家庭就会发生问题。这个外遇就是邪，不该爱而去爱，非分的爱而去贪，这就会造成家庭的不幸。那就称为不正，也就是邪。

But as the years passed, their minds changed and they began having affairs. When extramarital affairs occur, the family becomes dysfunctional. The extramarital affair is wrong. If people love inappropriately and crave what is not theirs, that will cause family problems. This is not right. It is wrongful.

对人是这样，对事也是一样。看看每一天的报纸新闻，很多都是八卦新闻，这些八卦新闻，就是因为人心不正，所做的事情就会逾越我们的规矩，所以就会有很多看起来很奇怪，很不应该有的事情，这就是因为我们的思想不正确，所做的事情有偏差。

This applies to people. It also applies to things. When reading the newspaper every day, much of what we see is gossip. Gossip arises when people's minds have strayed, so they violate the rules of common decency and their actions appear to be strange and inappropriate. When our thinking is not correct, our actions will be misguided.

虽然我们很用心的在做事情，但是倘若我们的用心不正确，这就是偏差。这种差毫厘就失千里。

Though we may act with great care, if we are not thinking correctly, our actions will still be wrong. A slight deviation will take us far off course.

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所以修行学佛
要有「正精进」
才能证得
无上正等正觉

So as we learn and practice Buddhism, we must have Right Diligence to attain the Unsurpassed Perfect Enlightenment.

所以我们修行，就是要用很正确的心来修，无论是处事、对人、对物，我们都要用很单纯、守规则，守好我们的本份，在日常生活中，这样也称为精进。

So when we practice, we must do so with the right mindset. In our interactions with people and things, we must always be simple and pure, and follow the rules, fulfilling our core responsibilities in our daily living. This is also called diligence.

想要「诸恶莫作」，那就要先守护好我们的心；而「众善奉行」，是对的，是好的事情，方向正确，我们就要向前精进，这叫做「正精进」。

Most importantly, we must refrain from all evils. To do so, we must safeguard our mind and do all good deeds. As long as it is the correct thing to do, and we are on the right course, we must proceed. This is Right Diligence.

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于事上
只生善念不起恶心
于理上
修一切善、不执一切善

In spiritual practice, only allow good thoughts. Don't allow evil thoughts to arise. In realizing the principle, carry out all good deeds without being attached to them.

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由有念归于无念
即是「正念」

Transform the busy mind into a quiet mind. This is Right Mindfulness.

接下来就是「正念」，正念就是要有一个正确的观念。我们刚才所说的精进，就是正念若不具足，向前前进就会偏差，所以和这个观念是非常的密切，所以我们必定要有非常正确的观念。

Next is Right Mindfulness, which means to maintain the right perspective. As I mentioned earlier, if our state of mind is not correct, we will advance in the wrong direction. So the two elements are closely interrelated. Therefore, we must have a very correct perspective.

人生有时候，我们会想到不正确的，不正确的意思就是说：「我们自己的人生就是这样，但我们总是去看别人的人生，要以别人的人生标准，来套在自己的人生，怎么套都套不上去。」

In life, sometimes incorrect thoughts arise in our minds. For instance, instead of accepting our lives, we constantly look at others and use them as a standard to measure ourselves. So we will always fall short.

何况我们凡夫，不断向上比，这就是让我们永远感到不足的人生。其实我们的人生观念，应该要能够时时保持一个感到满足的人生观，你如果改为往下看、往下比，一切都很满足。无论是在生活中，无论在人与人的相处中等等，要保持「比上不足，比下有余」，的知足人生观。

Moreover, as ordinary people, we always compare ourselves against someone better, so we constantly feel discontent. Actually, we can have another perspective that makes us always content. If we compare ourselves with those who have less, we will be satisfied. In our daily living and interactions, there may be people who are better off, but compared to many others, we have plenty.

不要总是在那边钻牛角尖想：「我们最爱的人，怎么这么早走？怎么这么早就离开人间？这是我最爱的。」

For instance, when a person closest to us passes away, we may wonder, "Why did this person pass away so soon? He or she was so dear to me."

我们应该换个角度去想：「莫道君行早，更有早行人。」生命有长也有短，都是由不得自己，我们若能透彻生命无常的观念，应该就懂得把握健康的时候、把握互相相处的时候，要互相合心、和气、互爱，这种互相疼爱的观念应该要有。等到病了，到了人生临终的关头才来说「情」难舍，就会很痛苦。

We should remember that "there is always someone younger who has died." How long people live varies and is beyond our control. If we can truly understand this perspective, we will take advantage of our health, treasure our time with our loved ones, and work together with unity, harmony & mutual love. We must know to cherish each other. If we wait until we are sick or dying to express our love, it will be too late.

印尼传回来的日志，看到他们写了一段，文化志工去雅加达市内的纪录。同样在那个市内，看起来市容有高楼大厦，非常堂皇的城市，大楼林立。

In a report I received from our volunteers in Indonesia, I read that when our cultural volunteers reached Jakarta, they saw a forest of imposing high-rise buildings.

但是往前走，过铁路之后，就可以看到很多违章建筑，这些违章建筑都盖在铁路边，只不过离开铁路边差不多一公尺的地方，那个地方就开始搭建违章建筑。

However, in the same city, as they crossed the railroad tracks, they saw many illegally constructed shacks on the side. They were built about one meter away from the tracks.

我们的人到了那里，站了差不多十分钟，十几班的火车，很快地一班接着一班的过去。火车的声音很吵杂，我们的人站在那里感受，还不到十分钟的时间，就有十几班的火车经过，平均起来，不到一分钟就有一班的火车经过。

The volunteers stood there for about ten minutes, during which more than 10 trains passed by in quick succession. It was very noisy. Our volunteers stood there to experience it. More than 10 trains passed by in less than 10 minutes. This averages out to more than a train a minute.

他们去感受看看，这要怎么住下去？如何生活下去？偏偏那个地方就是那样的生活，日夜住在那个地方。

After experiencing that, they wondered how people could live in such an environment. But that was indeed how they lived day and night, that was their home.

更不可思议的还有，我们都知道很多在铁轨旁边都是铺石头，都是一些打碎的大石头，都很尖、很粗。他们搭在铁路过去差不多一公尺的地方，怎么睡呢？就只用薄薄的破塑胶铺着，就睡了。

Even more unimaginable was, since they were about a meter away from the tracks, the ground was covered with rocks. The pieces of pulverized boulders were sharp and rough. How did people manage to sleep there? They put down a thin layer of plastic tarp and slept right on it.

还有，他们所租的房子，还不到三坪小小的屋子，竟然是三户分租，这三户在不到三坪的房子里面，要怎么住呢？他们用轮流的，三班轮流睡。

Moreover, the shacks they rented were very small. A place less than 10 square meters was rented to three families. Three households must share such a tiny space. How do they all fit in there? They take turns to sleep in three shifts.

所以在那个地方，你可以看到深夜的时候，小孩子还在外面踢球、在外面玩。警察巡逻到那个地方，问他：「怎么这么晚了还在那边玩？怎么不去睡呢？」他们就回答说：「轮到我们睡觉的时间还不到，要到四点才轮到我们睡觉。因为还没有轮到我们睡觉的时间，所以我们先在外面。」

That is why, late at night, we can see children playing and kicking balls outside. When the police patrolled the area, they asked, "It's late, why aren't you sleeping? Why are you playing here?" The children replied, "It is not our turn to sleep yet. Our turn comes at 4 am" They were playing outside because it is not their turn to sleep.

听到他们在描述，那里的人居住生活的形态，实在很可怜。所以也有企业家，陪着太太去看，看到那些贫困的人，就回头跟他太太说：「你如果少买几件衣服，就可以让这些人生活大半年了。」

Our volunteers' descriptions of their living conditions and lifestyle made me sad. Some entrepreneurs accompanied their wives as they visited these poor people. One of them said to his wife, "If you buy fewer outfits, that money could support these people for over half a year."

几个太太听到了，彼此之间互相看看，回答说：「我知道你的意思了。」是啊！就要来看，应机逗教，在这个地方及时让她们知道，她们如果可以少买几件衣服，就可以提供这些人过半年的生活。

The wives looked at one another, and replied at the same time, "I understand what you mean." Indeed, this was the right time to teach. At that point, one could promptly let them know, if they bought one less piece of clothing, they could support these people for half a year.

的确，人生要怎么比？所以说起来，我们的观念要正确，不必怎么比较，比较是会造成人生痛苦的事情。我们要知道如何生？就如何自然生活！我们要时时知足。

Indeed, how are we to compare with others? Therefore, we need the right perspective, which is that we do not need to compare our lives with others. Constant comparisons will only cause suffering. We need to learn how to just live according to the means we have. We should always be content.

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把心顾好
不受欲念所引诱
不被烦恼所染着
即是「正定」

Take good care of your mind so as not to be tempted by desires or defiled by afflictions. This is called Right Concentration.

再来就是「正定」，定就是心要正，选择了人生的方向之后，就不要再起心动念，凡夫难得能够找到正道，我们如果再起心动念，若在正道中又有心的动念，就容易放弃我们所选择的。

Next is Right Concentration. Concentration means that our minds are correct. After we choose a direction, we should not allow the mind to waver. If we, as ordinary people, allow the mind to waver even if we are on that rare right path, we will easily come to give up what we have chosen.

常常说「正定」，以为坐禅就是正定，其实，正定是在日常生活中，把心照顾好，不要受人间社会，种种不如意的事情，来动摇我们清净的心；也不要让世间的欲念来引诱，使我们方向偏差。

Many people consider Right Concentration to be a state that is achieved by sitting meditation. Actually, it is achieved by taking good care of our minds in daily living. Don't allow adversity in the world and society to influence your pure mindset and don' t let worldly desires tempt you to deviate in your direction.

以上，种共有三十七种帮助我们行菩提道的方法，从四念处、四正勤、四如意足、五根、五力、七菩提分、八圣道分，合起来总共有三十七条的方式，让我们每一条都能很清楚、很了解，守住日常生活中的规矩，这就是帮助我们坚定道心。

There are 37 Practices to Enlightenment: the Fourfold Mindfulness, 4 Right Efforts, 4 Bases of Spiritual Power, 5 Spiritual Roots, 5 Powers, 7 Factors of Bodhi and the Eightfold Noble Path All together, there are 37 methods. If we can understand each one of them clearly, and live by this code of ethics in daily living, we will strengthen our determination on the path.

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内修四无量心
外行六波罗蜜
以三十七助道品
坚固四心、坚定六度
为菩萨成就佛道之法

Cultivate the 4 lmmeasurables internally and practice the 6 Paramitas externally. Use the 37 Practices to Enlightenment to strengthen the 4 Immeasurables and 6 Perfections. That is the way Bodhisattvas attain Buddhahood.

所以上面还有四心、六度。四心就是四无量心—「慈、悲、喜、舍」。我们要有慈心、我们要有悲心、要有喜心、要有舍心，叫做四心。

Before, we had the 4 Immeasurables & 6 Perfections. The 4 lmmeasurables, as you all know, are kindness, compassion, joy and equanimity. We must have loving-kindness and compassion. We must have joy and equanimity. Together these are the 4 lmmeasurables.

六度是以「布施、持戒、忍辱、精进、禅定、智慧」，这六种方法我们必定要实行，我们要当菩萨，一定要有四心、六度，好好助我们向前行，这就是菩萨。

The 6 Perfections are Giving, Upholding Precepts, Patience, Samadhi and Wisdom. We must cultivate these six practices. To be a Bodhisattva, we need to have the 4 Immeasurables and 6 Perfections to ensure a smooth transformation. These are the ways of a Bodhisattva .

接下来三十七助道品，这是帮助我们坚固我们的四心、坚定我们实行六度。所以这三十七种规矩的生活方法，就是用来帮助、辅助我们。我们若能运用四心、六度，我们若能生活在三十七条的规矩中，这样我们必定能完成。

The 37 Practices to Enlightenment help strengthen our practice of the 4 Immeasurables and 6 Perfections. These 37 practices are methods of living and can be used to help and guide us. If we can practice the 4 lmmeasurables and 6 Perfections and abide by the 37 Practices to Enlightenment in our daily living, we will certainly accomplish our spiritual path.

各位，这段用这么长的时间，只不过是要让大家知道，我们要如何完成，与佛同等的这念清净法身，所以有这么多的方式，我们要好好用心。

Everyone, I spend a long time talking about this so that you will all know how to attain a pure Dharma-body equal to the Buddha's. That is why I talk about all these methods. We must be always be very mindful.

其实说起来都很简单、很单纯，没有什么困难。只是在我们的日常生活中的举手投足、开口动舌，我们用心去付出，用心。无论说话也要用心，付出而说我们应该说的话，要做一件事情，也要用心在举手投足行的方向。

It sounds simple and straightforward, not difficult at all. We just need to pay close attention to every move we make and every word we say. Let us be mindful when we speak and say only what we should say. When we do something, we need to be mindful of doing it correctly.

一切我们若能用心，所做的一切就没有偏差。所以请大家要时时多用心啊！

If we can be mindful about everything, nothing we do will deviate from the path. So everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2307

静思晨语 - 2011年5月27日 - 57 - 利益人群当清净

Benefit Humanity Through Acts of Purity

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时间无常，人命也是一样无常，时间可以成就一切，但是人命也可以成就道业。

Time never stands still. Human life is also impermanent. Anything can be accomplished with time. We can also accomplish our spiritual cultivati​​on.

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八正道:
正见、正思惟、正语
正业、正命、正精进
正念、正定

我们若是能好好把握时间，分秒都在「正精进」当中，无论是「正见、正思惟、正语、正业、正命、正精进、正念、正定」，我们都在一个正字中来使用时间，我们的生命就可以成就道业。

If we can make good use of time, we can practice Right Diligence at every moment. Whether with Right view, Right Thought, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness or Right Concentration, we make ”right use of time and we can become accomplished in spiritual practice.

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从事正当清净
不违因果
利益人群的职业
称之「正命」

Be upright and pure in your work and do not disregard the law of cause and effect. Engage in an occupation that benefits humanity. This is called Right Livelihood.

今天说的「正命」，命就是在呼吸间，是不是光有呼吸就算有生命？人活着和呼吸，分秒都不能有差错，一个呼吸「出」和「入」是在几秒中，我们如果能协调、顺畅，我们的生命就算是健康。

Today's topic is Right Livelihood. Life exists between breaths. Is life just about being able to breathe? Of course, to stay alive, we must breathe properly. Inhalation and exhalation occur in seconds. If nothing goes wrong and this process is smooth, it means we are healthy.

不过健康的生命，到底要如何去利用它？就是因为有健康的生命，若是没有健康的思想，生命和时间愈长，我们的业就愈重。假使如果生命和时间能够长，我们如果能有正确的利用，当然这就能成就道业。

However, how are we going to make use of this healthy life? If we have a healthy life with an unhealthy mentality, the longer we live, the more karma we accumulate. If our life lasts a long time and we use it correctly, then we can be successful in our spiritual cultivati​​on.

但是我们人往往就是会，疏忽掉生命的使用方向。看到我们社会在做的事业、从事的职业，看起来，很多人为了生活不顾一切，很多都是损害生灵，这生命应该如何活？若能在这个大地上和平共存，看大地上有很多的生命，看起来就很精彩。

However, as humans, we often neglect to think about how we use our lives. Look at the different businesses in our socially. From the different occupations we can see that many people in order to make a living, engage in work that harms other living creatures. How should we live in this world? We should harmoniously coexist with all beings. Look at how wonderful and delightful it is to see many different species living on the land.

我们有时候看有很多的影片，在介绍地理、看动物。你们去看，有很多山、水、树木，很美的境界。你看到鹿在那边走、看到牛在那里吃草，看到小动物在土地上、草地上，哪怕只是一只虫在树叶上面爬。

Sometimes, we may see nature footage showing various parts of the world and their animals. The mountains, rivers and trees of those places are beautiful. See the dear trotting around, the cows grazing in the pastures, and tiny animals on the land and in the grass. Even a bug crawling on a leaf can add so much beauty to our world.

你们看，这个世间增添了多少美的境界。看我们坐在这里，我在说话，鸟儿在叫。看，增添多少生气啊！多么美的内容呢？所以人，若能和一切生命物和平共处，那就是净土了。

As we sit here, I am speaking and the birds are chirping. Their sounds create much vitality and truly enrich the world. So if mankind can peacefully coexist with all living creatures, the world will be a Pure Land, with the waters of Eight Merits & Virtues, Trees of the Seven Gems and sounds from all kinds of birds. This is how Pure Lands are described.

就像八功德水，还有七宝行树，还有各种鸟在叫，这就叫做净土。人间也能这样，很多生灵共处一起多好啊！

Our world can be like this, a wonderful place where everything coexists.

所以佛经里面，有这么一段的故事，那就是：波耶王在他的国家，以他的德来领导这个国家，使他的国境人民，都生活得非常的安详，全国都是持斋素食，没有杀生的。

There is a story in the Sutras about King Payas, who reigned over his kingdom with virtue. His people enjoyed very peaceful lives. They were all vegetarians, no one killed any animals.

所以全国真的是生命共同体，所以他的国家能够不治而安。他不用治理，全国就可以非常平安，人与人之间互爱、人与动物之间疼爱，十分和气，所以无论是「士、农、工、商」都非常祥和的社会。

So, in this kingdom, all living creatures coexisted in harmony. Thus he reigned peacefully and effortlessly. Without needing management, the country was peaceful and safe. Humans loved one another and cherished the animals. It was very harmonious. People from all walks of life worked well together.

其他有一个国家，另外一个国家，觉得波耶王所领导的国家，怎么能那么的丰饶？风调雨顺、物丰民安？这个国家怎么会那么美呢？国王就和他的大臣说：「我很羡慕这种国家，我若能取得这个国家不知道有多好！」

There was a king from another kingdom who saw how king Payas was able to lead his country to enjoy such abundance. With good weather, abundance and peace, the country was so beautiful. So this other king told his ministers, "I really envy this kingdom. It would be great if it could be mine."

有的大臣就附和那位国王，有的大臣则进谏说不可以，应该要和平共处。国王听了之后，还是觉得那个国家实在是很让人向往，所以他决定要去取得那个国家。

Some of the ministers supported the king. Others cautioned him against it and suggested that they coexist peacefully. After hearing their opinions, the king still yearned to own that country so he decided to conquer it.

当这个消息透露出去之后，那些向应国王的大臣就开始准备。而波耶王所拥有的波罗奈国的人民，一开始听到就怕了，就报告国王。国王听到这个消息，他觉得：「为什么要这样争夺呢？扰乱人心，让国民人人惶恐！只要有战争，老百姓必定有伤害，何况劳军动众，是一定会有损伤的。」

With that the ministers who agreed with him began to prepare for an invasion. In the kingdom of Varanasi ruled by king Payas, the citizens were terrified when they heard this. When the king heard the news, he felt, "Why fight like this? It disturbs the people and puts them in a state of fear. When there is war, the citizens will most certainly suffer. When troops are mobilized to fight, there will inevitably be loss of life."

所以他自己就这样想：「何必呢？何必与人争？何必与国争？无论是这个国家、那个国家，同样是生命共存的地方，何必起争端？一个人一张嘴一个口，无法同时吃几样东西。一个身体也无法同时穿很多衣服，还有什么好争的呢？」所以他决定离开这个国家，他觉得自己如果离开，大家自然不会为了国王，想要守住这个国家而和对方敌对。

So he thought to himself, "Why do this? Why fight with other people? Why fight with other countries? No matter which kingdom we are part of, we all coexist on the same piece of land. Why be embroiled in conflict? Each person has one mouth and can only take one bite of food at a time. Each person has one body and can only wear one set of clothes at a time. So what is there to fight over?" So he decided to leave his country. He felt that if he left, the people would not have to fight to defend the kingdom on his behalf.

最后他留下了一封信，向他的大臣说：「一定要保持全国人民的平安，不可动兵、不可动兵器。要以人民的平安为重。」接着他就跑到深山里面去，想要好好过一生平静的日子，与天地共处。

So he left a letter instructing his ministers to ensure the citizens' safety. They were not to mobilize the army or any weapons. The citizens' safety was their priority. With that he went deep into the mountains to lead a peaceful and quiet life, and be one with nature.

但是过了一段平静的日子之后，有一天有一位老人，非常年老了，从山里面经过。他全身好像很疲倦，很累的样子，好像很饿，也好像很贫穷。波耶王看到了之后就主动前去关心：「老人家你是从哪里来的？你看起来很累，来，在这里休息一下。」老人家就说：「是啊！我是很累。请问，从这里要到波罗奈城有多远？你知道吗？」王说：「知道啊！从这里再过去，起码要十几天的路程。」这位老人就说：「现在国王怎么样？平安吗？健康吗？」这位国王说：「他人现在很好，很平安、很健康。」老人家说：「这样我安心了。」

After a peaceful period of time, one day, a very old man passed through this part of the mountain. The king saw that the man looked very tired and hungry, and appeared to be poor. So king payas asked him, "Where are you from? You look very tired. Come, rest here for a while." The old man replied, "Yes, I”m tired, Do you know how far it is from here to the City of Variance?" "Yes, the journey will take over ten days." The old man asked, "How is the king doing? Is he safe and healthy?" The king replied, "He is safe and well, and also in good health." The old man said, " I feel at ease now."

国王就问说：「你怎么会那么关心国王呢？」老人说：「是啊！国王是好人，他不忍心人民受苦难，有求必应，我这回就是要去求国王。」国王就说：「你要去求国王什么事情呢？」老人说：「我已经很累了，我的一生都很贫穷。我还有孩子，我的孩子也要跟着我，过着这么贫穷的生活。我很期待贫穷到我这代就可以结束，让我的子孙能够富有。这是我的心愿，所以我要去求国王，让我能够脱离贫困。」

The king asked, "Why are you so concerned about the king?" The old man said, "The king is a good man, He could never bear to see people suffer and always helped fulfill their needs. I have a request for him. " The king asked, "What will you ask for?" He said, "I am very tired. My whole life, I have been poor. I have a child who lives in hardship with me. I pray that poverty will and with my generation, so my descendants can live in prosperity. This is my heart's wish. So I want to ask the king to lift us out of poverty."

国王听了之后想：「这位老人有这样的愿望，想要让他的子孙脱离贫困，所以这个时候应该是要再利用生命的时候了。」当他在做国王的时候，他有财物可以帮助人民，现在已经弃国了，把国家舍弃了，现在只剩下这个身体，这一生就只是在这里生活下去，无法利益人群，觉得这就是机会。

When the king heard that this old man hoped for his descendants to transcend poverty, he felt that it was time for him to put his life to good use again. When he was king, he had the wealth to help his people. Once he gave up his throne, all he had left was his body. If he were to continue living such a life, he could not benefit people in any way. He felt this was his opportunity.

所以他就跟老人说：「来！我跟你说，我就是啊！我就是那位国王。」他就把外国要来侵占他的国家，他为了国家、人民、大家的平安，所以他离开的这个因缘说给他听。

He said to the old man, "Come, let me tell you, I am the king you are looking for." He told the old man about how the other king planned to invade his kingdom and how he left for his people's sake.

然后他就和老人说：「但是现在我的这个身体还有价值，你把我的头拿去，送到国王面前，他绝对会有赏的。因为现在那位国王一直在找我，我还在时他不能安心。你把我的头拿去，他就会安心，他会送你很多东西。」

After he explained this, he told the old man, "But now, this body of mine still has some value. Take my head to the new king. He will surely reward you handsomely, because he has been searching for me. His mind cannot be at ease knowing that I am alive. If you bring him my head he will finally rest easy and give you a great reward."

这位老人说：「不行，绝对不行，我也一定要保护国王你，你有这样的德，对待人民这么隆高浓厚的德，我不能违背天命来杀害国王。」国王就说：「这是我的心愿，你若不敢下手，我自己来。但是你要记得拿去领赏。」说完之后，拿起刀，就把自己的头割断了。

The old man said, "No, absolutely not! I must protect you my king. You treat your people with such virtue. I can't go against heaven's will and kill a king." The king insisted, "This is my wish. If you dare not do this, I will do it myself. But remember what I told you." After he said this, the king took out his sword and beheaded himself.

老人十分悲痛，但是国王这分心意，这位老人也真的将国王的头包起来，非常恭敬走到城里，向城里的人说：「我要送给现在的国王，以前国王的一样礼物。」

The old man mourned, but since it was the king's last wish, he wrapped the head and brought it reverently into the city. He told the people of the city, "I have a gift for the king from the old king."

到底过去的国王在哪里呢？大家听到这个消息，赶紧把这位老人送到现在这位国王面前。现在这位国王就问说：「到底是什么东西呢？」老人就说：「是国王的首级。就是头！」打开来看，叫过去的大臣来认是不是？过去的大臣一认出来，呼天叩地，满朝文武官员看到国王的头，大家哭得死去活来。

The people had been wondering where the old king was, so when they heard this, they quickly brought the old man to the new king. "What is the gift?" "It is king Payas's head." The new king called. King Payas's ministers to identify the head. The ministers wailed in grief when they recognized him. Both civilians and military officials wept profusely and were ravaged by grief.

这位新的国王觉得：「这位国王如此得人心，我错了。」这个消息传到城外去之后，又听到城外所有的人民也已经全部聚集到皇宫来了，这种举国悲恸，可以证明这位国王深入民心，所以这位新国王他觉得后悔了，做了一件逆天命的事情。

When the new king saw how beloved king Payas was he thought, "I made a mistake!" Once the news spread outside of the city, all the citizens gathered at the palace. This nationwide display of sorrow proved how the people deeply loved king Payas . The new king was filled with regret and realized he had acted against the will of heaven.

所以他就赶紧捧起这个首级，赶快叫老人带路到过世的这位国王的地方，赶快叫人，把他的身体和头接起来，用金、银、蜡，让他的身体恢复完整。

So he quickly asked the old man to take them to where the king lived and quickly instructed people to sew the king's head back ont​​o his body. Then they embalmed the body using gold, silver, and wax and put it in order.

整理好身体，把身体请回皇宫，又让他好像坐在帝位一般，三十二年之久。等到这位国王的太子已经成熟了、长大了，那个时候能够掌领国政，就让那位太子登基。

They brought the body back to the palace and placed it on the throne. It remained there for 32 years until king Payas's son came of age and took over the throne to rule the country.

这段经文佛陀这么说：「你们可知道，在过去生中，我利用生命，在人间来来回回修行，利用生命利益人群，以生命来教导众生，这就是过去修行过程中的一世。」

In the Sutra, the Buddha said, "Do you know that in my previous lives, I used my life in this world to practice, to benefit people, to teach and guide sentient beings? This was one of my lives in that process."

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正命者能成道业
发挥生命的价值
反之则造恶业

People with Right Livelihood can accomplish their spiritual cultivati​​on, and fully realize the value of their lives. Otherwise, they will create bad karma.

所以人生，一段一段人生生命的过程，我们到底要如何活？要如何活得真正有意义？活得真正有生命的价值？我们从佛的经典中，我们可以处处看到生命的价值观。

So how do we want to live each of our lives throughout our lifetimes of practice? How can we live meaningfully? How can we bring value to our lives? In the Buddhist sutras, we see many teachings about the true value of life.

所以生命、生活的价值若是看得透，其实没有什么，只是在呼吸间而已。

If we can see through the value of life, we see there is nothing to it, it simply exists between breaths.

各位，利用生命，在时间中能够成就道业，我们的生命若不是正命，思惟、思想、造业若是偏差了，再长的时间同样也是在造业。

Everyone, if we make use of our lives, we can advance in our practice over time. But if we do not have Right Livelihood and stray in our thoughts & actions, then no matter how long we live, we are just creating karma.

所以大家要利用生命存在的时间，要赶紧把握时间，要善用我们的生命。所以请大家要多用心。

So everyone, while we are still alive, we must seize the moment and make good use of our lives. So please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2305

静思晨语 - 2011年5月26日 - 56 - 认清生命价值

Appreciate the Value of Life

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我们每一天都有一天的开始，人生每一天的开始，我们应该要珍惜。健康就是我们的人生，所以佛陀告诉我们，生命在呼吸间，生命，我们的气、呼吸可以很顺畅，出去、进来，可以这样顺畅，这就表示今天生命健康。

Every day is a new beginning, at the start of each day, we must cherish our health. As the Buddha told us, Life exists between breaths, When we breathe, if we can inhale and exhale smoothly, it means that we are still alive and well.

所以我常说：「每一天眼睛睁开、醒了，动动我的手、动动我的脚。呼吸自由顺畅，手脚自如，感恩啊！」今天还能有健康的身体，开始今天这一天的人生，

I often say , Every day when I wake up and open my eyes, I move my hands and I move my feet , Aside from breathing smoothly, if my limbs can move about easily, I am grateful for still having healthy body as I begin my life today.

所以我们一定要认清楚我们人生的生命的价值。

Thus we must clearly recognize the value of our lives.

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众生多为烦恼所苦
唯以法水洗心
方能涤除重重垢秽
回归清净本性

Generally, sentient beings suffer from afflictions. Only by cleansing the mind with Dharma-water, can we eliminate the accumulated filth and return to our pure, intrinsic nature.

佛陀对我们的教育是循循善诱。众生烦恼偏多，八万四千无量无数烦恼，这么多的烦恼等于是污秽。

The Buddha guides and educates us with patience and skill. Sentient begins have many afflictions countless, innumerable afflictions . The afflictions we have are just like filth.

这么多的污垢脏秽要如何清除？唯有水，水才能清除一切污垢。众生的烦恼这么多，用什么烦恼才能消除？法，唯有法才能对治众生的烦恼。

How can we wash away all this filth? With water , Only water can eliminate all defilements. Sentient begins have so many afflictions, How can afflictions be eliminated ? With Dharma. Only Dharma can treat afflictions.

所以有这么多法来让我们对治，我们也要真正地以诚心、信心来接受法，就像病人接受治疗。

It gives us many methods to counteract out afflictions. We must honestly accept Dharma with sincerity and faith, just like a patient accepting treatment.

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八正道:
正见、正思惟、正语
正业、正命、正精进
正念、正定

我们昨天说过，三十七助道品里面的八正道，有：正见、正思惟、正语、正业、正命、正精进、正念、正定。昨天说到「正业」。

Yesterday I spoke of the Eightfold Noble Path in the 37 Practices of Enlightenment. I have covered Right Views, Right Thought, Right Speech and Right Action.

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南阎浮提众生
举止动念
无不是业
无不是罪
如来赞叹品第六

业就是造作，我们一切的造作无不是心地的种子，也就是八识田中的一粒种子，

Every single act creates karma, Everything we do sows seeds in out minds, or more specifically, in our Eight Consciousness.

所以《地藏经》里面也这么说：「开口动舌，举步动足，无不是业，无不是罪。」

In the Earth Treasury Sutra, it is written that each time we open our mouths or move our limbs we create karma.

常常要跟大家说，我们要很用心，照顾我们的起心动念，照顾我们的举步动足。人的一生能有多长？时间长短不重要，最重要的是在我们的日常生活中，我们的身心所做的是福、福业呢？或是恶的恶业？

So I constantly remind you to be mindful and look after your every thought and action . How long we live is not important. What is important is the type of karma we create with our bodies and minds in our daily living , Is it good or bad karma?

这都是在我们一生的时间中所累积的业。所以，「业」我们要很敬畏，我们要怕，怕我们不小心造了罪业，所以我们每天要很用心。

Throughout our lives, we continuously create and accumulate karma. Therefore, karma must be held in awe, we must be afraid of accidentally creating bad karma. So we must be very mindful each day .

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一切行为举止
皆是清净无邪
自利利他
谓之「正业」

If all our conduct is pure, without evil, we can benefit ourselves as well as others. This is called Right Action.

有福的人，他付出的力量大。就如昨天说过的，在印尼的这群企业家，他们能够上达总统，能够下通人民，他们以这股力量付出，让整个国家，都能受到他们的泽披。因为汇聚了他们这群有爱心的人、有力量的人、有心的人，所以推动起来的力量就大。所以「业力」的力量很大。

People with great blessings can make great contributions. For example, yesterday I mentioned the group of entrepreneurs in Indonesia, They could influence the president as well as the people, They used that power to help their entire country. This group of kind hearted individuals had tremendous strength and will , so their endorsement and actions had a great impact

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具足「正业」
则身业清净

When Right Action is perfected, we will create pure karma with the body.

我们若是正确，这股业力一推，造福人群就很多、很大，这股业若是偏差，多数的人造做，合起来的力量也一样很大，就使国家、家庭、社会、人生都混乱、破坏，所以业要「正业」。大家要很用心。

If our direction is correct, our actions can bring tremendous benefits to the people. But if the direction is wrong, the power of many people working together will likewise be tremendous. It will bring chaos to ourselves, our families, our society and country. So we should be mindful and practice Right Action

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依正法活命
从事正当的职业
用正确的方法
求取生活所需
谓之「正命」

Rely on upright methods to make a living. When one engages in a proper career and uses the right means to obtain what one needs to live, that is called Right Livelihood.

再来就是「正命」，正命就是我们的生命。很多人为了生命而造业，看到别人的「事业、名利、地位」种种都让人很羡慕，一直要向名利地位去追求，所以他就会做出很多，有时就是错误的人生，这种生命在世间愈长，恶业愈造愈多。

Next is Right Livelihood. Livelihood is how we make a living. Many create karma because of their livelihood, Some people see others success in business, fame, wealth, or status and become envious, so they continuously seek these things. In the process, they will commit many wrongs. Such people create more negative karma the longer they live.

偏差的人生称为「邪命」，就使人往偏差的方向愈走愈深，这就是陷入陷阱的「邪命」。

When people engage in deviant ways for their livelihood they will go further astray falling into the traps of evil ways.

但是我们信仰了佛法，我们要改邪归正，无论是为了生活，或做什么事情，我们都要选择正确，有的人诈欺、骗取等等，这就不对了。

Since we have taken refuge in the Buddha-Dharma , we must turn from wrong to right. Whether we do something to make a living or any other reason, we must always choose ways that are upright. Some people earn a living through fraud, etc . That is wrong.

为了生活努力是很好，但是要[靠]正当的职业、正当的事业来营生，来经营我们的生活，应该是要这样。假如只是为了生活而方向偏差，那会很错误。

It is good to work hard to provide for ourselves yet we must do so by engaging in proper occupations or decent business. This is what we should do. If we depart from our values​​ just to earn a living, we are making a grave mistake.

所以「正命」是指「为了我们的生活而谋生，方法要很正确，不要犯错。」

Right Livelihood means that we must sustain our living through upright means and not through improper acts.

世间人的生命，长的很长、短的很短，长长短短。有的人说还太早，其实我们要知道「莫道君行早，更有早行人。」

Some people live very long lives, while others live very short ones. Sometimes we say that people died too young. However, we should know that "there is always someone younger who has died".

为了生命，有的人一生病就是害怕惶恐，不敢面对现实，有[了]生命病痛就会去问神。有时候乩童就会指点他：「你几月的时候不能开刀。」「你什么方向不能去。」「你应该要吃什么药。或是吃炉丹、符咒」等等…结果反而延误了很好的治疗时机。

When some people get sick, they are fearful, anxious and afraid to face reality. Some people seek answers from deities when they are ill, and sometimes the medium will say "Do not have surgery in certain months, Do not travel in certain directions , You should take certain medicine" which is often incense ash or a water-soaked glyph, etc. Listening to them can delay timely treatment.

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命长不如命好
此生能会遇佛法
精进于菩萨道中

A good life is better than a long life in the life we​​ have encountered Buddha-Dharma and can diligently walk the Bodhisattva-path.

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立愿为众生付出
开阔生命的价值
才是真正的好命人

If we vow to contribute to sentient beings and widely share the value of our lives, then we are indeed the most fortunate people .

人云：「命长不如命好。」什么命是最好的？方向正确的生命就是最好的命。 「万般带不去，唯有业随身」，难得这一生能够会遇佛法，这就是最好命的人。会遇了佛法能身体力行，行在菩萨道中，这就是最好命的人。

People say a good life is better than a long life. What kind of life is the best? A life that is headed in the right direction. That is the best kind of life. When we die, karma is the only thing we take with us. We are fortunate because we have encountered Buddha-Dharma in this life. We are also most fortunate to practice Dharma and walk the Bodhisattva-path.

所以，如果能够把我们的这一生的生命价值，不只是一个人享用，而能够把生命的价值普遍到人人都能够享用，对人群、对社会、对国家有贡献，这才是真正的好命人。

By practicing the teachings of the Buddha, we can dedicate our live to benefitting others as well as ourselves. The value of our lives is something that should be shared and enjoyed widely. We are must fortunate if we can contribute to our society, country and to humanity.

长寿固然好，若是长得人生没有意义，长也没有用。

Some people seek longevity, but a long and meaningless life is of no use.

我们看到名利、地位很高的人往生去了，我们去看他身后是否有带了什么东西走？结果是什么都没有带走。这是不是证明了万般带不去？

When people with great fame, wealth and status pass away, what can they take with them? Nothing, Doesn't this prove that we cannot take anything with us?

我们看到有很多可爱的人生，能运用他的生命，能为人群付出，结果当他离去的时候，能让多少人在心中留下他的形象？

We have met many admirable people who devoted their lives to benefiting others. When they pass on, they leave lasting impressions in many people's minds?

有的人说：「我要刚好人生到了行善最好的时候结束，永远留下很美的形象。」多美啊！就像杏芬、慈迎。

Some say, "I want to pass away right when I am at my best, Then I can leave behind the best impression." That is beautiful ! Our Commissioner, Tzu Ying , is one such person.

我一提起慈迎，相信各位脑海中，已经浮现一位很活泼、很亮丽、很漂亮的一位菩萨，在七年的时间，她的人生真的是很亮丽。

I am sure that when I mention her name, the image of an energetic, brilliant and beautiful Bodhisattva arises in your minds. The last seven years of her life we​​re very bright and beautiful.

凡事都有因缘，有些人是在欢乐中接受到因缘，有些人是在生命的考验中接受因缘。其实慈迎她是在生命的苦难中体会到生命的真理，从屋顶跌下来，所以让她的骨盆、骨头受了很严重的伤。三个月的时间养病，我们真的能想像，那一段时间多辛苦啊！

Everything happens due to causes and conditions, Some people encounter Tzu Chi while thing are going well for them. But for others, it is during a time of adversity. Tzu Ying was one who realized the truth of life in suffering. She fell from her roof and broke, her pelvic bone and other bones Because of her severe injuries, she was incapacitated for three months. We can easily picture how painful those months must have been.

在台湾已经投入慈济，名称叫委员的姊姊，她就是委员、慈济的菩萨，听到妹妹受伤，从台湾专程到美国去。她送给妹妹的是师父的录音带，在哪里，一方面陪伴妹妹，一方面就是陪她听录音带，这个时候她才有时间听。

At that time, her older sister in Taiwan had already joined Tzu Chi and was a Commissioner, a Tzu Chi Bodhisattva. When her older sister heard about her injury, she flew to the US to take care of her and gave her cassette tapes of my teachings. As she took care of her, they would listen to the tapes together. During that period she had free time.

当她还健健康康的时候，姊姊也跟她说：「来做慈济很好。」她都说：「那是妳们有时间、妳们有钱、妳们有什么…等等，所以你们做得到。」

Previously, before she was injured, she told her sister, "Participating in Tzu Chi is good, but you can do it because you have the time & money to do whatever you want."

但是这段时间她才知道，知道生命可以发挥利用时，是多么有价值。人生是这么的无常，只不过是这么一摔，给她这种痛、这种苦的拖磨。

But during that period of time, she realized how valuable life can be if it is fully utilized. Life is impermanent. A simple fall caused her so much pain and suffering.

所以她在录音带中听到师父这样说：「你们大家都有家庭、事业，师父什么都没有，只有一条命。」这句话她体会到了，她有事业、有家业、有能力可以付出，但是师父什么都没有，师父只有命一条而已。 「我只能够把这条生命尽形寿，奉献出去。」所以当她听到这句话，她就体会到了，很快地她接受了。

When she was listening to the tapes, she heard me say, "All of you have families and careers, I have nothing, just this life." At that moment, she realized that since she had a family and a business, she had the ability to give , She also heard me say, "I have nothing, just this life. I can only dedicate this physical body to benefit others while it is still alive." She realized and quickly accepted what I said. She realized and quickly accepted what I said.

本来医生要她休息六个月，但是她只不过三个月的时间就回到台湾，坐上慈济列车回花莲来见到师父，之后开始夫妻同修，甚至一家人，儿子、女儿都进来，在慈济的菩萨道中。说起来她的人生故事也很长，我也已经请她，把这段人生的过程，好好地整理起来，让她列入慈济，千年不朽的大藏经里面。

The doctor wanted her to rest for six months, But after just three months, she returned to Taiwan to see me. Since then, her husband and children have joined her on the Tzu Chi Bodhisattva-path. The story of her life will take too long to tell. So I h​​ave asked our volunteers to compile her life story and include it in the permanent Tzu Chi Archive.

现在她的一生已经落下句点，但是她还有她的福，这七年的时间造了很多的福。你们可知道，当她从台湾过去到了美国，从美国投入慈济之后，跨出了十五个国家。十五个不同的国家、不同的肤色、不同的民族、不同的宗教，在这十五个国家她去付出，她很欢喜结了很多的好缘，而且是福缘。

Although she has passed away, she left with a lot of blessings. In those seven years she created many blessings. When she returned to the US after her first visit, she joined the local Tzu Chi chapter, and took part in international relief missions in 15 different countries to help people of different skin colors, different ethnicities and different religions. She happily did what she could in those countries and created many blessed and good affinities.

所以我相信这个福的种子，在她的心地、八识田中，已经是非常的成熟。相信她再来的人生，会是福慧双俱的人生，就是随心如意的人生。一定是一位，未来最年轻的菩萨。

I believe that those blessed seeds were sown in her Store-Consciousness and have already matured. I am sure that her next life will be filled with blessings and wisdom Her life will be smooth and successful. She will definitely become one of the youngest Bodhisattvas in the future.

现在再来的菩萨道路会很长，从一开始来人间，她就能度她的父母，能开始对人群有益。你们想，舍去现在这个人生，换个更好的人生，我们应该要为她欢喜、要为她祝福。

She will have more time to walk the path, When she returns, She will tr​​ansform her parents and benefit many others. Just think, didn't she exchange this life for better one ? So we should be happy for her and give her our best wishes.

所以虽然年纪是五十岁，但是她的慧命的成长，是七年的时间。看，在这个地方生长了很美、很茂盛的慧命，生命的价值应该是这样。

Although she passed away at 50, her Wisdom-life grew a great deal in those 7 years. Her Wisdom-life grew and flourished beautifully in Tzu Chi, This is the way we can bring out the value of life .

所以我们不但要为了生命而生活，要怎么创造一个很好的命。所以好命，就要看我们自己怎么做。

We should ponder how to make our life a truly good one. Whether or not we can lead a good life depends on what we do.

我常说生命很长，但是长得窄窄的、薄薄的，这样的生命没有用，多造业而已。生命要让它宽阔，不只是宽和阔而已，还要「厚」——基础要打稳。我们还要深入，真的，生命的价值观我们要深入，所以大家要时时多用心。

I have often said that a long, narrow life with no depth is useless and just creates karma. We should add breadth to our lives. Moreover, we should also give it depth. Moreover, we should also give it depth. Aside from laying a firm foundation, we must live a life with depth. Indeed, we must have a deep sense of life's value. To do so, we must always be mindful.

难得我们能够有人身来到人间，不要因为生命，迷失了我们的本性。所以「命」，既然我们这一生有了生命，来到人间，要好好利用。大家要多用心啊！

Being born as a human is a rare opportunity. Do not go astray and lose your intrinsic nature for the sake of making a living. Since we are blessed with this human life, we must make the most of it. Alright everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2303

静思晨语 - 2011年5月25日 - 55 - 清净无邪自利利他

Follow the Right Path, Benefit Yourself & Others

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日子这样地过，但是每天都期待我们的心要心静念定，但这谈何容易啊？所以我们必定要下功夫。

Time passes, and every day we hope that our minds can remain calm with our thoughts composed. this is easier said than done. This takes a lot of effort.

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所谓「正道」者
可令众生苦集永尽
达于涅槃寂静的圣贤境界
故八正道亦称八圣道

The Right Path can forever eliminate all our sufferings, so we attain Nirvana, the state of ultimate peace and tranquility, the realm of the sages. So the Eightfold Right Path is also called the Eightfold Noble Path.

佛陀期待我们能从「名相」下功夫而体会道理，所以已经为我们分门别类「四心、六度」，这大家都已经知道了。 「五根、五力、七菩提分」也都解释过了。接下来就是「八正道」。

The Buddha wanted to enable us to realize the Truth through terminology, so He categorized the teachings. We already know about the Four Immeasurables and Six Perfections. I have also explained 5 Spiritual Roots, 5 Powers and the 7 Factors of Bodhi. Next is the Eightfold Noble Path.

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八正道：
正见、正思惟、正语
正业、正命、正精进
正念、正定

The Eightfold Right Path: Right View, Right Thought, Right Speech, Right action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

八正道那就是要有「正见」。正见大家都知道，我们学佛不能没有正见，见解若是偏差了，方向有了一点错误，正就会反为邪。所以我们见解如果有一些微的差，方向有一点点的错误，就会变成邪知、邪见，所以正见是很重要的。

The Eightfold Right Path begins with Right View. We all know we cannot learn Buddhism without the right views. If our understanding is slightly off or our direction is slightly erroneous, right will become wrong. If one thought strays or if our direction is even a little off, our understandings and views will be deviant. So Right View is very important.

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凡有所思
不离佛法
持守正念
即为「正思惟」

When all our thoughts never leave the Dharma, we uphold Right Mindfulness. This is called Right Thought.

第二就是「正思惟」。我们要好好的用心，日常生活中对人、对事，或是处在这个境界等等…我们必定对周围的境界，人、事、物要细心地思惟。我们若能够好好地思惟，一草一木无不是清净的世界，清净就是明朗的世界。

Second is Right Thought. In our daily living, in interacting with people and dealing with things, no matter what the conditions are, we must carefully contemplate the surrounding conditions, people and things. If we can think deeply about them, everything in the world , be it a blade of grass or a tree, will clearly show the Dharma to us.

或是这个见解若是偏差了，我们很容易思考，观念就完全错误了，所以思惟必定要正确。

If our thinking is misguided, the perspectives we develop will be completely wrong. So our thoughts must be correct.

世间有很多是求不得的。求不得是苦，但是偏偏明知道求不得又想要强求，为了这个身体的感受，思想偏差，就常常在那里求啊求！一点不称心、不如意就起烦恼心。

In this world, much of what people seek cannot be obtained. So they experience suffering. Even though we know this, we still insist on seeking what is unattainable. Seeking pleasurable experiences for this body leads our thinking to go astray, which then leads us to seek more. When things don't go our way, afflictions arise.

所以我们应该要好好思惟，天地万物，无论是小如草木，或是沙尘，或是动物的世界，我们都能去透彻、去了解其中所包含的真谛，何况是一个人的身体！所以必定要用心来思考，身心境界的世界，所以这一定都需要有正思惟。

Hence, we should carefully contemplate everything in this world, be it a blade of grass, a tree, a grain of sand, or the animal world. We must comprehend them and the Truth contained in them. We must really ponder the states of our minds and bodies. This takes Right Thought.

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具足「正思惟」
则意业自然清净

When the practice of Right Thoughts is perfected, naturally we will create pure karma with the mind.

我们若能常常以真正宁静的心，来看待天地万物，和我们身体的关系，我们若是能用心、静心，自然就是「静寂清澄」的世界。

If we can observe how everything relates to our bodies with mindfulness and serenity, we will naturally be in tranquil and pure state.

常常跟大家说「静寂清澄」，其实这般的世界，离我们并不远，就在我们的心中。心对着一切的境界，在我们的思惟中正确，即时心地就是一个「静寂清澄」的世界。

I often say that a state of tranquility and purity is not far out of our reach. It is within our minds. When facing all external conditions, if we can remain correct in our thinking, then at that very moment, our minds are in a state of tranquility and purity.

只要我们观念见解正确，自然就能「志玄虚漠」，我们的发心立志能坚定，就能「守之不动，亿百千劫」。这都是在一念的思惟，只要这一念的思惟观念都正确，那就能够一切都对了；思惟观念如果不正确，那就一切都错了。

If our perspectives and views are correct, our vows will be as vast as the universe. We will be firm in our resolve and mission. We will remain unwavering for countless eons. It all depends on a single thought. If each thought is right, everything will be right. If our thoughts are wrong, everything will be incorrect.

错叫做「邪」，正确就是正思。所以对的事情，就是从我们的正思惟开始。

That's called "wrong". "Right" is when our thinking is correct. So doing correct deeds starts with having Right Thought.

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不说损人的话
只言利益人群之语
就叫做「正语」

Do not say anything that damages others. Only say words that benefit everyone. This is called Right Speech.

我们若有正确的观念、思想，就能「正语」，正语很重要，开口动舌能造福人群，也能去除人人心中的烦恼，能导正人心。在学校的教育，老师从他的思想中，他的口说出来的话，学生接受，灌入学生的思想，做老师的也要正语。

If we have Right Views and Right Thoughts, we can practice Right Speech. Right Speech is very important. Through our words, we can benefit others. It can also eliminate their afflictions and guide people onto the right path. At school, teacher pass on their knowledge with the words they speak. The students accept and assimilate the words into their thinking. So teachers must use Right Speech.

除了学校以外，在人群中，人与人相处，人人都要学正语。若是损人的话，就叫做「邪」。我们不说损人的话，反过来能利益人群，这种语言叫做正语。

Aside from school, we also need to use Right Speech when we interact with others. Words that hurt or harm others are evil. Instead of speaking harmful words to others, we should use our words to benefit them. This is called Right Speech.

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具足「正语」
则口业清净
凡所言语无诸过失

When our practice of Right Speech is perfected, we will create pure karma with our speech and we will not make mistake in what we say.

有的时候，有些人的家庭，有什么不如意的事情，或是有病痛，或是有感情的问题。过去的民间信仰，遇到有感情的问题，就会说：「你先生就是犯了桃花运，这可以祭。」就把她带去祭，花了很多钱，画了很多符咒，这种都是引导人的心，往偏差的道路。我们若是知道，哪个家庭有夫妻感情的问题，我们应该要以智慧辅导。

We see families that suffer from misfortunes, suffer from illnesses or suffer from relationships. According to folk beliefs of the past, the infidelity of a husband can be ended by the ritual of making an offering. Some will spend a lot of money on having offerings and spells performed. These misguided beliefs lead people astray. If we know of a family with marital problems, we should guide them with wisdom.

在佛教中关于妇女的教导，也有像《玉耶女经》。 《玉耶女经》是佛陀为给孤独长者的媳妇，施以教育时所说的话，这也能拿来作为，如何调适一个贤淑妇女的范本。若是能够身为一个贤妻良母，自然感情就能和睦。人就是感情上如何相对待，同样能影响另外一个人，所以思想，要如何说话很重要。

In Buddhism, teachings for women can be found in the Lady Yuye Sutra. It is the teaching Buddha gave to the daughter-in-law of Anathapindika. It may also be used as a guide on how to be a virtuous woman. By being a good wife and a caring mother, she will naturally have harmonious relationships. How we relate to and treat others can affect their behavior, too. So thinking about how we speak is very important.

我们如果只是乱传：「这可能是走了什么运，要到哪里去祭一祭，要怎样作法。」这都是邪思邪语。

We may say unfounded things, such as, "You must have run into bad luck. You need to make offerings or perform certain rituals." These are all incorrect thoughts and speech.

我们要能以诚恳的心，以智慧作为引导，所以说学校的教育需要正语、家庭的教育需要正语，其实社会的教育更需要。所以我们常常说：「说好话、做好事，想好的念头。」我们的念头如果好，开口动舌就很正确，所以正语也很重要。

We should use sincerity and wisdom as our guides. Thus. Right Speech should be used to teach in school and at home, and most importantly, to teach in society. That is why I often say, "Speak good words, do good deeds, and think good thoughts." if our thoughts are good, what we say will be correct. So Right Speech is very important.

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一切行为举止
皆是清净无邪
自利利他
谓之「正业」

If all our conduct is pure and without evil, we can benefit ourselves as well as others. This is called Right Action.

再来就是「正业」，正业就是要有正当的行为。常常说一句话：「举步动作无不是业。举步动足，你的脚步如何走，双手做什么事情，一切举动无不是在业中。」所以我们平常的动作、行为要很小心。

Next is Right Action, which is proper behavior. As I often say, "Our every action creates karma. Every move we make, from how we walk to what we do with our hands, creates karma." Thus we must be very careful with our usual actions and behaviors.

你看，在印尼，我们常常很赞叹，在雅加达这个地方，有这群富有爱心的人，把他们的时间、力量，拨一些来做志业。整个雅加达真的是亮了起来。

I often praise the accomplishments of Tzu Chi volunteers in Indonesia. There is a group of people in Jakarta who are filled with love. They divert time and energy to focus on Tzu Chi missions. Jakarta now shines bright with promise.

过去囤积着垃圾的红溪河，过去这条河上，看到的是一望无际的垃圾，我们能看到这些住在违章建筑当中，在这一条河上生活的人，他们连那间房子，要盖得土地都没有，所以他们就与河争，不是在土地上盖房子，而是在河的上面，盖违章建筑居住。

The Angke River was once filled with garbage. It used to be covered with trash. There were many illegal dwellings and squatters who lived by the river. They did not even have solid ground on which to build, so they constructed stilt houses on the river .

违章的建筑我们可以想像，墙壁也不是真的墙，他们连称得上是「家徒四壁」的墙都没有，真的可以说是一无所有。

These illegal structures did not have solid walls. They were beyond destitute, they had nothing.

看这些人日常的生活，水要如何取用呢？在我们这里可以很简单，只要水龙头打开就有水，但是他们都没有权利能够使用自来水。因为那是违章，因为那是在河上。

In their daily living, how did they get water. Even tap water, which is so easily accessible to us, was not available to them because their houses were illegally built on the river.

我们常常说：「饮水要干净、水质要好，人不能缺水。」这些大家都知道。但是这群贫穷的人，他们住的是在河上，看的是河水，河水上面漂浮的都是垃圾，他们的水要从哪里来呢？就是上面飘着垃圾，下面很肮脏污秽的水，这就是他们所要喝的，这就是他们在洗的，这就是他们在用的水。这群贫穷苦难人，他们在河上几十年了，而且除了那条河肮脏，水污浊以外，每天所闻到的，都是臭不可闻、很臭。

We often say that clean drinking water is important and people cannot live without water. Everyone knows this. But these impoverished people lived on the river, the water they saw was all covered with garbage. Where did they get water? From the filthy river under the layer of garbage, that was the water they used for drinking and washing. These impoverished , suffering people have lived on the river for decades. Aside from the living on a river filled with garbage and filthy water, they had to endure the bearable stench each day.

在印尼，就是这一群的企业家，有因缘去看到那个地方，本来有心要做，只是缘还没有到。既然因缘成熟了，大家和慈济接触，这应该就是最好的因缘，这颗种子落入他们的心地，很快，他们就能够用很精进认真，将他们的力量，借助他们事业的力量，贡献出来。因为他们每一位企业家都是真正的大企业，他们的员工动不动就是二十几万员工、十几万的员工，都是上万以上员工的大企业家。他们过去很用心，在经营他们的事业，现在只是他们的心念一正，把这分爱的力量汇集起来，你看，力量有多大啊！

This group of entrepreneurs in Indonesia had an opportunities to visit the place. They had thought about doing something, but the conditions were never suitable. When they encountered Tzu Chi, everything came together and created the most wonderful affinity. Once this seed of compassion entered their minds, they quickly became diligent and focused. They used their power and the resources of their respective enterprises. Each of them ran a very large enterprise. Each of them easily had over 1000,000, or even 200,000 employees. In the past, they focused on managing their business. Now their focus has shifted and the strength of love has been awakened. Look at how powerful they are.

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具足「正业」
则身业清净

When the practice of Right Action is perfected, we will create pure karma with the body.

这股力量，能够帮助地方政府，将红溪河上所有的违章都拆除，将红溪河上的垃圾清除，将浊流变成清流。你看，这样的力量有多大呢？河清了，水能流了，垃圾消除了，我们又为他们盖大爱屋，整个慈济村都建立了起来。那个慈济村，我们已经看到那个建筑物，好像从土地中所涌现出来的作品，每一排建筑物中间的巷道，巷道很开阔，巷路的尽头还有很美丽的房子，看起来两排，在尽头又有一排。

Their love and strength helped to clear the river of illegal dwellings and remove the garbage so the turbid river is now clean. Look how much they have achieved. Once the river was clean, the water flowed again. The trash was removed. We also built housing for the locals and established a Tzu Chi village. Upon completion, those buildings were like works of art that emerged from the ground. The walkway between each row of buildings is very wide and spacious. There are beautiful houses at the end of the roads . At the end of two rows, lies another row of apartments.

之后我就说：「我好像在看北京城一般，那种走入北京城中的古色古香，那种好像宫殿摆设的建筑，看了实在是很欢喜。」一千户的建筑物，非常堂皇地建筑起来。在那块土地上，还有学校、中学，又有义诊中心，那个义诊中心好像一间大医院。那块土地现在已经是，非常壮观的一个社区，这就是正业。

Later, I commented that it was like looking at old Beijing. It felt like we had entered ancient times with buildings arranged like those in palaces. Seeing it filled me with joy. These housing for a thousand households, once built, was very impressive. Within the complex, there are a primary school, a secondary school, and a free clinic. The free clinic is like a full-scale hospital. That place has already become a very impressive housing community. This is an example of Right Action.

他们有这分的力量，从行为上发挥出来，就能够帮助那么多人，让那个国家能有一个真正干净的都会区。

The entrepreneurs had the ability, and used it to help so many people, allowing their country to have a truly clean metropolitan area.

所以各位，正业，就是我们的动作。我们的行为若是能够正确，就能帮助很多人，不只是帮助别人，也能帮助整个社会、整个国家，所以这个行为很重要。

So Right Action has to do with our deeds. If we behave correctly we can help many people. Not only can we help others, we can even uplift an entire society and country. Thus, our actions are very crucial.

所以我们已经在学佛了，就应该要知道：「一切动作无不是在业中。」这个业要怎么造要看自己。所以我们每一个人不要轻视善小而不为，小小的善累积起来，也是很大的力量。

As we learn the Buddha's way, we know that all our actions create karma. The karma we create is dependent on ourselves. Therefore, each one of us must not overlook or avoid small good deeds. The accumulation of such deeds can become a great strength .

所以大家平时要多用心啊！

So everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2301

静思晨语 - 2011年5月24日 - 54 - 将人间当作修行道场

Treat This World as a Place for Spiritual Practice

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七菩提分又名七觉支：
择法菩提分
精进菩提分
喜菩提分

The 7 Factors of Bodhi are also called the 7Branches of Enlightenment:

1 The Factor of Discernmen
2 The Factor of Diligence
3 The Factor of Joy

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轻安菩提分
念菩提分
定菩提分
舍菩提分

4 The Factor of Peace
5 The Factor of Thought
6 The Factor of Samadhi
7 The Factor of Equanimity

我们学佛，是不是学得轻安？学得自在？学佛最重要的就是能得轻安。人生烦恼偏多，也是一种粗重的烦恼，爱、情这都是烦恼，物欲、名利、地位这也是烦恼，人生放不下，烦恼就多了。

As we learn the Buddha's way, have we become peaceful and at ease? Achieving peace is most important in our practice. In life we​​ have many afflictions which weigh upon us heavily. Love and affection are afflictions. Material desires, fame, wealth, and status are also afflictions. When we cannot let go, we accumulate many afflictions.

如何才能放得下呢？佛陀以种种方便教育，让我们能由浅入深，教导我们方法，让我们不断地熏习、不断地应用。到底哪一种法真正能契合我们的根机？适合我们的生活？这就要看我们自己好好选择了。

How can we let go? The Buddha used various skillful teachings to guide us from the simple to the profound. He taught us methods that we can continuously practice and learn from. Which method of practice is truly fitting for our spiritual aptitude and appropriate for our daily life? That is something that we must carefully choose for ourselves.

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以智慧来选择
能立断真伪道理或无明
称为「择法觉支」
又名「择法菩提分」

Let us choose with wisdom. Discern true from false, principles from ignorance.

This is called the Factor of Discernment or the Branch of Discernment.

所以「七觉支」，第一就是「选择」。我们选择日长生活中能接受的，选择我们人生方向能走的路，所以我们在七觉支的第一是「择法菩提分」，就是要选择。

Among the 7 Branches of Enlightenment, the first is discernment. We discern what is acceptable in our daily living. We discern the path we wish to pursue. So of the 7 Branches of Enlightenment, the first is the Branch of Discernment.

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学佛者生活要如法
法若不住心
即是空过人生
空过人生就会懈怠
懈怠则将堕落

Buddhists must live according to Dharma. If Dharma does not abide in our minds, we are wasting our lives. If we waste our lives, we will slacken and then degenerate.

当然，选择的道路方向若是正确，这样我们就能分辨人生的情爱，总是有一天还是一样无常，同样要分离；或是物欲、名利、地位也无常，何必计较、何必争取？

If the direction of the path we choose is correct, we will learn ways to love wisely. Some day we will inevitably part from our loved ones, material possessions, fame, wealth and status. So, why dispute or fight over them?

我们若能了解这条道路正确，就不会偏差，所以我们要选择的就是「觉」，而不是「迷」。所以选择的法真的要正确，所以叫做「择法觉支」。

If we can understand this, our path will be correct and not deviant. We should choose enlightenment, not delusion. So the methods we choose must be right. This is called the Branch of Discernment.

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若能以勇猛的精神
行于正法中
无有间歇就是精进
称为「精进菩提分」
又名 「精进觉支」

If we practice True Dharma without pause, and with a courageous and vigorous spirit, that is diligence. That is called the Factor of Diligence, or The Branch of Diligence.

「精进」，人生的道路不能停滞，我们既然得闻佛法，选择既然正确了，就不能停住。生活要如法，能如法的生活就叫做精进。假使念经、听经，法不入心，就等于不如法。

Next is diligence. We cannot stagnate on this path. Once we have heard Dharma and chosen the correct path, we cannot stop. We should live according to Dharma. If we can do so, that is called diligence. If we recite and listen to the Sutras without taking the Dharma to heart, that is like having no Dharma at all.

若是这样，法不住心，我们的行为随着人我是非在生灭，这是不是空过人生？空过的人生就是懈怠，不只是空过，其实每一天的起心动念，无不是业，所以这些业不是正便是邪，所以诸位，如果不精进，懈怠了，那就叫做堕落。

If Dharma does not abide in our minds, and we are always just reacting to the people and things around us, aren't we wasting our lives? In that case, we are slacking. Not only will we waste our lives, we will also create Karma with our every thought. If the Karma is not good, then it is bad. If we are not diligent, then we will slacken and degenerate.

每一种法都是相对的，所以我们若能知道，选择正确的道路去走，这样叫做「精进菩提分」，这样就是勇猛的精神，行在正法中，就叫做「精进」。

Everything is relative. If we can recognize and walk the right path, that is called the Factor of Diligence. To have the courageous spirit to practice True Dharma is called diligence.

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心契真法得欢喜
法住于心不退转
称为「喜菩提分」
又名「喜觉支」

When we encounter True Dharma, we will be happy. When Dharma firmly abides in our minds, that is called the Factor of Joy, or the Branch of Joy.

再来就是要有「喜菩提分」，每天都做得很欢喜。

Next we need the Factor of Joy, to be happy with what we do every day.

有的时候我们会觉得，事情很多做不完，真烦！身体已经很累了，但是还有做不完的事情，烦啊！又累又烦。

Sometimes we may feel impatient or vexed about our heavy workload, and we may feel physically tired. There is so much left undone. We feel bothered, tired and irritated.

大家如果有看「草根菩提」，很多老菩萨经过几十年的辛苦，他们的生活，现在身体也不好了。又有很多人的环境压力也很大，但是他们能以欢喜心精进。

On the TV program, "Grassroot Bodhi", we see old volunteers who lived through decades of hardship and face poor health. Many are even in great financial difficulty. Yet they still practice diligently with joy.

看到一位老菩萨，环保志工（谢李爱），走路都变形了，已经驼背了，但是她很欢喜，欢喜什么呢？ 「感恩啊！每天我都有环保可以做，如果没有环保我不知道我还可以做什么？」

I saw an elderly recycling volunteer who remains joyful, even though she walks with a hunched back. Why was she so happy? She said, "I am grateful to be able to sort recycling every day. ​​If I didn't do this recycling work , I wouldn't know what to do with myself."

问她：「阿嬷！妳做几年了？」「从民国八十二年开始到现在，已经做很多年了。」「为什么妳做得这么欢喜？」「师父说这可以救地球！师父说把这些垃圾收回来，第一是惜福；第二又能垃圾变黄金。黄金又能化清流，能救全世界人的心。钱又能拿给师父救人！」听听看她多有智慧。

They asked, "How long have you been doing this?" "For many years, since 1993." "Why are you so happy?" "The Master said doing this can save the planet, and that when we recycle first, we are cherishing our blessings. Next, we can turn garbage into gold, and then the gold can be turned into a stream of purity to rescue the minds of people in this world. The Master can also use the money to save others."

问她「老先生呢？」「幸好啊！他已经「走」了，我已经照顾他六年的时间，我也已经很尽心了，我也很欢喜，有六年的时间让我照顾。 」「阿公是怎么回事？」「他生病了，老人痴呆，什么都不会。到最后什么都不会，我就陪着他走了六年。有时候他会打我。」

The reporter asked, "What about your husband?" "Fortunately, he passed away many years ago. I spent six years doing my best to care for him. I am also very happy that I had those six years." "What happened to him?" "He had Alzheimer's Disease. He couldn't do anything for himself. I stayed by his side for six years. Sometimes he would hit me."

问她：「为什么阿公会打妳？」她就说：「医生说要复健，有时候要把他扶起来，他就不起来。所以我就用很大的力量去拉他。拉起来之后要他站直，两只手贴在墙壁上，他会发脾气、会打我。」说的时候还是笑咪咪的。

"Why did he hit you?" She said, "The doctor said that as part of his physical therapy, I needed to help him. But he couldn't stand up. So I pulled harder to get him to stand up straight and push both his hands against the wall. So he got angry and hit me." She recounted this with a smile on her face.

六年的时间，她就像一位慈母一样的在照顾他，就算被他打，她也没有一点怨言。往生了，她也很懂得善解：「缘尽了就要去了，他这样也解脱。师父也说，去了以后他也会再来，换一个身体，小孩子多可爱啊！」你看，像这样的一位老菩萨，多有智慧啊！有慈悲又有智慧。

For six years she was like a kind mother caring for her child. Even when he hit her, she did not complain. Then he died. She was also very understanding, "When conditions end, one has to leave. In this way, he was liberated. The Master says that he will return again in a new body as a child. Children are so adorable!" You see, she is so full of wisdom. She is not only compassionate but also wise.

现在，阿嬷自从老先生往生之后，开始投入做环保，做得很欢喜。清早出来，手指头往前一比说：「你看那四栋大楼，都是二十层楼的大楼。我开始在做的时候，那四栋二十层楼的大楼，我一层一层去收，一天收两次。」她说得很轻安、很自在。我光是听到她这样说，我就由内心感到佩服。

After her husband's passing, she joined our recycling efforts and doing so made her happy. She set out before dawn. Pointing at the four tall buildings before her, she said, "These buildings have 20 floors. I first started collecting recyclables from these four apartment buildings. Every building is 20 stories tall, and I went through each floor twice a day." She said this so peacefully and easily. I admired her from these words alone.

但是她话头一转，充满感恩。她说：「我这几年来这样爬上爬下，大楼那些人，现在他们跟我说叫我不用爬了，他们每天都会拿来二楼。我现在很好命，只要到二楼，一整间纸类、纸板都帮我整理的干干净净，我只要来把这些搬出来就好了。」你看，很欢喜，充满欢喜。老人家吃过那么多的苦，她若不能善解，真的是很苦。

She then expressed her gratitude. She said, "For many years I climbed up and down those buildings. Then the residents told me that I don't need to do that, because every day they will bring their recyclables to the 2nd floor. So I am very fortunate. I only have to walk up one story to a room full of paper and cardboard. The residents neatly stack everything for me, so I just have to take it away." She is so happy and full of joy despite having endured so much hardship. If she was not so understanding, she would be miserable.

看她现在身体，行动不是很方便，但是她还是很欢喜，很甘愿地在做。甘愿、欢喜，这就是她现在的人生。

We can see that it is hard for her to physically move around, but she willingly & joyfully contributes. Working willingly and joyfully is the life she leads now.

她也一直在说：「真感恩，每天都做得很欢喜。」管理员就说：「她做的都是没有钱的，一天两次。一天两次好了不起喔。」你看，这就是以她的身行。

She also keeps saying, "Every day I am grateful, and happy with what I do." The building manager said, "She does not do this for money, and she comes twice a day. ​​That's truly admirable." Look at what she does.

只是听师父这么说，对人与人的感情她看得开，人与人的因缘，她很透彻、很甘愿。有这个因缘，所以她要尽这个责任。责任尽了，她又能踏上另外一条路，那就是志业。家业很沉重，做过来了，现在的志业「环保志工」，实在是很辛苦，不过她还是很欢喜。

After listening to my teachings, she saw clearly the truth of human relationships and the karmic affinity among people. Understanding them well, she willingly accepted her karmic affinities and was willing to fulfill her responsibility. After her responsibility to her husband ended, she took on another responsibility, which was her spiritual mission. Her family life was hard and she lived through it. Now as a recycling volunteer with a mission, she still works very hard, but she is joyful.

如果我们在日常生活当中，若是觉得很烦，烦恼又多、工作又多，只有一项，你们若是能看看环保志工，实在是给我们很大的警惕。所以我们要有「喜菩提分」。

So when we are vexed with our daily living, our many afflictions, and our heavy workload, we only need to look at the recycling volunteers. They provide great lessons for us. Therefore, we should practice the Factor of Joy.

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断除诸见烦恼
身心轻快安适
增长真正善根
称为「轻安菩提分」
又称「轻安觉支」

Eliminate all views and afflictions to be peaceful and at ease in body and mind. When we nurture our true roots of goodness, that is called the Factor of Peace, or the Branch of Peace.

「轻安菩提分」，昨天也跟大家说过一位，也是草根菩提，同样也是环保志工（李千珠），也是很甘愿的人生。带着病、带着尿袋，又要照顾病人（先生中风），又要来做福田志工。你看，多么精进的人生，道念如此坚固，这都是我们要学的，我们如果没有学习，实在是很愧对人生。

Next is the Factor of Peace. Yesterday I also talked about another volunteer who was featured on the show, a recycling volunteer who also willingly accepted her life. She is ill, wears a urine bag, looks after her husband who suffered a stroke, and also volunteers to clean our branch office. Look how diligent she is, how determined in her will to practice the spiritual path. This is what we should emulate. If we do not learn from people like her, we will be wasting our lives.

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时刻观念正法
心定而慧生
称为「念菩提分」
又名「念觉支」

Constantly contemplate True Dharma. When we settle our minds, wisdom will arise. This is called the Factor of Thought, or the Branch of Thought.

再来就是「念菩提分」，也是「念觉支」。心念很重要，诸位心念必定要念念如法，所以心念在分秒中，都不要让它偏差了。所以即刻要时时顾好这个念头，要即刻「观念正法」。

Next is the Factor of Thought, also called the Branch of Thought. Our thoughts are very important. Let us make sure that every thought is in accordance with Dharma. We must guard our thoughts at all times so they will not go astray. We should constantly look after the thoughts in our mind by quickly aligning our thoughts with the Dharma.

无论你的心面对什么样的境界，听到什么样的声音，看什么样的脸色，我们要赶紧将自己的心念照顾好，要即刻「观念正法」。

No matter what kind of external condition we face, what kind of criticism we hear, or what kind of attitude people give us, we should immediately guard our thoughts well and immediately reflect on the True Dharma.

我们要如法，所以若能这样，我们才能「正定」，我们的心才能够定下来，才会产生智慧。这念心正确了，智慧产生了，我们就不会偏差，稳定了我们的道心，就产生我们的智慧。

Our thoughts must be in accord with the Dharma. Only by doing so can we have Right Concentration. By settling our minds, wisdom will arise. When our thoughts are proper, we will have wisdom and will not deviate. When our will to practice remains steadfast, our wisdom will arise.

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心住一境
遇种种缘而不散乱
不生烦恼妄想
称为「定菩提分」
又名「定觉支」

Let the mind remain focused and un-scattered. Thus, when encountering various conditions, afflictions and delusions will not arise. This is called the Factor of Samadhi, or the Branch of Samadhi.

再来，就是「定菩提分」，刚才说过了，就是要稳定，心唯一的境界，绝对不要让它散乱了，这叫做「定觉支」。念念都如法，我们的心就能稳定了。

Next is the Factor of Samadhi. As I just said, our minds need to be stable. We cannot let our minds become scattered. This is the Branch of Samadhi. If our thoughts are always on the teachings, our minds will be steadfast.

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将人间当作修行道场
舍离一切虚妄烦恼
力行正法而得清净
称为「舍菩提分」
又名「舍觉支」

Treat this world as a place of spiritual practice and give up all illusory and false afflictions. Vigorously practice True Dharma to attain purity. This is called the Factor of Equanimity, or the Branch of Equanimity.

再来就是「舍菩提分」，舍，就是舍离一切虚妄的法。各位，世间无常，既然是无常，哪一样是真的呢？哪一样是永恒的呢？

Next is the Factor of Equanimity, which means we must give up false & illusory ways. Everyone, everything is impermanent. Since everything is impermanent, what is real? What is everlasting?

「是日已过，命亦随减」，这个法每天都在念，但是我们都无法提起警觉，这就是我们以妄为真，把这种虚妄的人生当作真的，所以不断地在追求「情、爱、名、利、欲」，这么辛苦，这就是因为我们，不懂得选择真伪。

As each day passes, we come closer to our end. We study this teaching every day. ​​Yet we do not heighten our vigilance because we take the false to be real. We think this illusory life is real so we unceasingly chase after passion, cravings , fame, wealth, and desire. This is so tiring. It is because we are not able to distinguish truth from illusion.

既然一切是虚妄的，我们怎么不能舍呢？我们要随着时日，时间已经过去了，我们何必烦恼住心呢？

Since everything is illusory and false, why can't we let go? We should let it go with the passing of the day. ​​As the time has already passed, why still hold on to the affliction?

所以舍，舍弃前一念的烦恼，我们若能如此，慧命就能不断成长。我们知道，莲花是出自于淤泥，人生在浊世中，这不就像一个污浊的莲池？在污浊中，浮现一朵一朵的莲花。

So if we can give up all our old afflictions, our Wisdom-life can continually grow. We know that lotus flowers grow out of mud. The corrupt and defiled world we live in is just like the murky lotus pond where each lotus flower flourishes. That muck is like the organic compost that is popular nowadays.

我们知道现在都流行有机肥，有机肥是什么东西让它变成肥料呢？就是将很多的垃圾集合起来以后，让垃圾分解掉，分解掉垃圾然后它就有肥分。那些莲池中污浊的东西，就是有机肥。

How does organic compost turn into fertilizer? Garbage is collected together and left to decompose. After it decomposes, it will become rich in nutrients.

我们不是同样要这样吗？我们若能抱持「闻法而除掉烦恼」，我们就得一分清净，所以能将这个人生当作我们的肥料一般，无论是苦，或是污浊，我们听了佛法之后，应该要知道没有所有权的世间，唯有给我们使用权而已。无论你有多少财富，无论你有多么享受，我们应该要能看得清楚。

Similarly, if we can uphold the teachings and eliminate afflictions, we attain a bit of purity. Thus, we can treat all the hardships and defilements of this life as our fertilizer. After we hear Dharma, we should understand that we do not have ownership over this world, we only have the temporary right to use it. This is true no matter how much wealth or comfort we enjoy. We must be clear about this reality.

所以我说：「我们在这里，就是在修行。将烦恼、苦难当作是我们的肥料，不要再受其染着，这样我们的人生才真的能在佛法中解脱。」

This is why I say that while we engage in spiritual practice here, we should treat pain and suffering as fertilizer and not be defiled by them. Only then can we truly attain liberation through Buddha-dharma.

所以舍，不只是舍去前一分钟的烦恼，还应该要舍去一念间的烦恼。

Therefore, we give up the vexations of a moment ago and give up afflictions as they arise in our minds.

所以请大家要真正多用心啊！

So everyone, please always be mindful!

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2299