《靜思晨語。法譬如水》455. 造福人群行正法

Benefit society, Practice Right Dharama

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「修行」叫做「修」？修心、修身、養性。

Spiritual practice is about refining our mind, body and nature.

「身」要「修」？就是要留意，在我們身的行動中，我們的身沒有好好修這個行動？若是沒有好好利益眾生，身就會去造作很多惡業！

Refining the body refers to our conduct. If we do not practice by benefiting sentient beings with our actions, then our bodies will create negative karma.

但是這個身，人身難得，身也就是載道器，修行也要有這個身體。所以常常一句話。「身能造福、亦能作惡」，我們的身體，要造福也要身體，去身體力行。

Obtaining human form is rare. Our bodies are vessels of spiritual practice. We need our bodies to practice. There is a saying, "The body can create blessings and create evil." We need our bodies to create blessings by putting the teachings into action.

不是常對大家說嗎「心中有佛，行中有法」。我們既然每天每天都在聽法，每天都接近佛的心，難道接近就好嗎？還要能夠將佛心轉成我們的心。

I often say we should keep the Buddha in our hearts and keep the Dharma in our actions. Since we listen to the Dharma each day, each day we draw closer to the Buddha's mind. Is it enough to draw close? We must transform our mind into that of a Buddha.

所以我們的心中本具佛性，就能夠時時發揮智慧、利用；自然就是行中有法，如此這個身體就是造福人群。

We all possess the Buddha-nature, so we should always use this wisdom. Then the Dharma will be in our actions and we can benefit mankind with our bodies

但是我們的心若是脫離佛心，又恢復凡夫心。為什麼是「凡夫」？會成為凡夫，那就是因為有無明覆蔽，很容易受外面的境界誘引出去。

But if our minds drift from the Buddha-mind, we revert to the mind of an ordinary person. Ordinary people's minds are obscured by ignorance and are easily tempted by the external environment.

無論是聲音，或是很多色相，只要一來誘引，很快的六根馬上就動作起來；眼耳鼻舌它一動作，業就造成了。這個身體若沒有身體去動作，那業也造不成；就是因為有身體。

Sounds or forms easily arouse our Six Senses. If the eyes, ears, nose and tongue are aroused, but no actions are taken, then karma is not created. So it is all due to the body.

不然你只是看到，愛是很愛，但是你的身體若沒去行動，那就不成業了；只是習氣存在，但是業未成。

Otherwise, if one simply sees, or if one simply craves, but does not use the body to act then karma is not created. The habitual tendencies still exist, but the karma is not fully formed.

有一回我們中部有一位老人，真真實實是老父親，年紀很大了，他的兒子也是四五十歲了。這對老夫妻為了這個兒子，心常常受到這個兒子折磨。

There was an elderly couple who lived in Central Taiwan. They were already quite old; their son was in his forties or fifties. The old couple agonized over this son

家境很好，但是他的兒子一次又再一次，全不想做正當工作；覺得父親財產那麼多，所以常常在外面遊蕩，結果已經染上毒品了。除了在家理，一直向父親要錢以外，還在外面詐騙等等…

The family was well-off, so the son did not stick with any job he found, because he felt his father was already wealthy. He eventually became addicted to drugs. Besides constantly asking his father for money, he was also involved with fraud.

結果這個父親進來慈濟了，有人接引他。看到這對老夫妻這麼可憐，雖然家產很多、錢很多，怎麼心就是為了這個兒子，那麼折磨？所以把他們老夫妻接引進來了，一個是慈誠，一個是委員。

Later someone introduced the father to Tzu Chi. This poor couple had wealth, but they were mentally tormented by their son. They eventually joined Tzu Chi. One became a Faith Corps member, the other a commissioner.

這對父母很善良，後來我們的慈誠隊當中，也有比較年輕的，就對他說：「你的兒子交給我，讓我來帶他。」結果花了很多心血，好不容易把他帶來花蓮了。這個孩子也算善良，

They were very kind people. Then a younger Faith Corps member offered to counsel their son. After much effort, they brought the son to Hualien. The son had a kind heart.

常常聽這些慈誠隊、看慈濟人所做的一切一切，很感動，也已經來到花蓮了。師父跟他說話，他就和我約定：「一定要戒毒，回去絕對要戒毒。」

He often heard about or watched the actions of Tzu Chi volunteers and was touched actions of Tzu Chi volunteers and was touched. He came to Hualien to speak with me, and made a promise to me. He promised that when he went back, he would quit drugs completely.

過了一段就是二、三年的時間，在我面前對我說：「我已經改過來了。」我說：「這樣已經都穩定了嗎？」他說：「是的，定下來了。」

After some time, about two or three years, he came to me and said, "I have kicked the habit." I asked, "Are you quite stable now?" He answered, "Yes."

我問他：「你為什麼需要戒那麼久？」他說：「師父您不知道，那個如果染上了，很難戒啊！」我問他：「怎麼會難戒？為什麼心會一直被拉過去呢？」他說：「吸毒後，完全輕飄飄的，什麼煩惱都沒了，真的就像脫離這個世界一樣。」

I asked, "Why did it take so long to quit?" He said, "Master, you don't know how hard it is to quit once you're addicted." Why is it hard? Why is the mind so easily swayed? He said, "When you take drugs, your body is light and all afflictions disappear. It's as if you have escaped this world."

「但是要戒時很痛苦您知道嗎？」我問他：「是怎樣的痛苦？」他說：「打個比喻，正想吸食時，一直要壓制下去，全身就像萬蟲在鑽我的身體，整個衣服都想撕破，一直要發狂那種心態，很痛苦。」我說：「這麼不容易，你已經下定決心，立下心志了，這樣還會再犯嗎？」他說：「不會了，我知道很痛苦。」這樣就回去了。

"But it is painful to quit." I asked him what it was like. He said, "For example, if I fight the urge, it feels as if thousands of bugs are burrowing into me. It drove me so crazy that. I wanted to rip off my clothes. It was very painful." I said, "Since it was so hard to quit and you've already made up your mind, will you be tempted again?" He said, "No, I know it's too painful." Then he returned home.

不久又看到他的父親垂頭喪氣「為什麼呢？一直搖頭，怎麼了？」他說：「我那個兒子又被人拉過去了。」

Later, I saw his father looking very depressed. When I asked him why, he shook his head and said, "My son has been tempted by his friends again."

我問他說：「這回拉過去，你沒有讓慈誠隊這些人再把他拉回來嗎？」他說：「這回可能沒有用了，真的我已經要放棄他了。」他的身體，不能潔身自愛，所以就這樣又墮落下去。

I asked, "Why didn't you ask the Faith Corps members to help him?" He answered, "It might not work this time, I am ready to give up on him." He could not cherish himself or his body, so once again he regressed.

所以說來，身，他有一段時間也投入再造福，但是心沒大穩定下來，那時意志不是很堅定，受外面聲音境界，一誘惑又去了。

For a period of time, he was using his body to create blessings. But his mind could not be settled, and his resolve was not firm, so the sounds of the world around him tempted his again.

所以說身亦能作惡，就如水能載舟亦能覆舟。所以這個身體要好好照顧，照顧我們的行為；行為若沒照顧好，六根「眼、耳、鼻、舌、身、意」若同時動起來那個力量很大。若是往善的方面，力量也很大；往惡的方面，所造做出來的惡業又更大！

So, our bodies can also create evil, just as water can either support or drown a boat. We must cherish our bodies and take care with our conduct. Otherwise, when the Six Roots, eyes, ears, nose, tongue, body and mind, are all functioning at the same time, they are very powerful. If they are directed toward good, there is great strength, but if directed toward evil, they are even more powerful.

所以我們要好好注意我的身心。

So, we must pay attention to our body and mind.

所以我過去不斷在說懺悔－－「你要知道，要注意，不要做了。」

We have been constantly discussing repentance. We should understand and pay attention, so we do not err.

說不定我們不小心做了，我們也要趕快懺悔；時時懺悔。所以已經懺悔過了，現在「願以懺悔身根功德」轉惡為善，這就是功德。

But if we are careless and make a mistake, we should immediately repent. So, now that we have already repented, we have "the virtue created through repentance" When one transforms evil into good, there are merits and virtues.

身體能造福「惡的我已經完全去除了，我現在專心一志，就是為人造福」，這叫做「功德」。

The body can create blessings. Since we have eliminated evil, we should now focus solely on benefiting people. This is merit and virtue.

---

願以懺悔身根功德
願令此身 披如來衣
著忍辱鎧 臥無畏床
坐法空座

May this body wear the Tathagata's clothing and the armor of patience, sleep on the bed of fearlessness and take the Dharma-seat of Emptiness.

---

所以接下來經文中這麼說－－「願以懺悔身根功德：願令此身，披如來衣，著忍辱鎧，臥無畏床，坐法空座。」

Thus, "May this body wear the Tathagata's clothing and the armor of patience, sleep on the bed of fearlessness and take the Dharma-seat of Emptiness."

看到這些文字，心就很輕安自在。我們人人若能如此，是不是很安樂自在呢？

Reading these words, the mind is free and at peace. If we could do this, wouldn't we have joy and freedom?

---

入如來室
著如來衣
坐如來座
《妙經法師品》

Enter the Tathagata's house, wear the Tathagata's clothes, and take the Tathagata's seat.

---

身體若能常常披穿如來衣，常常都能輕安自在。「如來衣」我們也應該知道－－柔和忍辱衣。

Our bodies could wear the Tathagata's clothes. This means always being gentle and tolerant.

看看在《妙法蓮花經。發師品》當中有一段文字，就這麼說－－「入如來室，著如來衣，坐如來座。」

There is a passage, "Enter the Tathagata's house, wear the Tathagata's clothes, and take the Tathagata's seat."

你如果要穿這件衣服，你就要入如來室。如來室，就是如來所在的這個空間裡；我們如果入如來家，當然我們就著上如來衣了。

To wear the Tathagata's clothes, one must enter the Tathagata's house. This house is where the Tathagata exists. Once we enter the house of the Tathagata we will put on His clothes.

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是經本從諸佛宮宅中來
去至一切眾生發菩提心
住諸菩薩所行之處
《無量義經》

From where do Buddhas and Bodhisattvas arise? The Buddha said that they originated in the Buddha's abode. Where do they practice? They practice on the Bodhisattva-path. Where do they go? They go among sentient beings.

---

所以我們在《無量義經》也看到這段文字：「是經本從諸佛宮宅中來，去至一切眾生發菩提心，住諸菩薩所行之處。」

The following passage is in the. Sutra of Infinite Meanings, "From where do Buddhas and Bodhisattvas arise? The Buddha said that they originated in the Buddha's abode. Where do they practice? They practice on the Bodhisattva-path. Where do they go? They go among sentient beings."

這就是要入如來的門，我們就要行菩薩道；如次，就能夠啟發了我們本身的「如來」本性。

To enter the tathagata's door is to practice the Bodisattva-path. So, we must awaken our innate Tathagata.

---

如來室者 大慈悲心是
如來衣者 柔和忍辱心是
如來座者 安住一切法空是
《妙經法師品》

Being in the Tathagata's house, one has great compassion. Wearing the Tathagata's clothes, one is gentle and tolerant. Taking the Tathagata's seat, one abides peacefully in the emptiness of Dharam.
The Lotus Sutra.

---

人人都有一個如來室，只要我們將如來室的門打開，心門打開讓我們人人的自心本性，真的能發揮這分清淨的良能，這就是入如來室。

The Tathagata's house exists in all of us. If we are willing to open the door of our hearts and allow our intrinsic nature to truly manifest its pure positive potential, we are entering the Tathagata's house.

因為我聽聞佛陀的話，按照這條道路走，自然就能走入如來門中，所以是入如來室。還要著如來衣，什麼是如來衣？就是柔和忍辱衣。

By listening to the Buddha's teachings and following this path, we enter through the Tathagata's door. After entering, we should also wear the Tathagata's clothes, which means being gentle and tolerant.

所以在《妙法蓮花經。發師品》當中就這麼說－－「如來室者，大慈悲心是；如來衣者，柔和忍辱心是；如來座者，安住一切法空是。」

"Being in the Tathagata's house, one has great compassion. Wearing the Tathagata's clothes, one is gentle and tolerant. Taking the Tathagata's seat, one abides peacefully in the emptiness of Dharam."

看看我們慈濟人走在外面，只要他穿起慈濟人的團體服，無論藍天白雲或是八正道或是旗袍，無論去到哪裡都受人尊重、歡迎。

When Tzu Chi volunteers wear their blue and white uniforms, or the women's uniform dress, or formal dresses, they are respected and welcomed everywhere.

尤其國際間很多災難，他們都封鎖得很嚴格；但是看到藍天白雲，自然封鎖的門自動打開，就會很禮遇。

There are many international disasters and many countries tighten their security. However, when they see our uniforms, they open their doors to us and treat us with respect.

知道這群人若來了，這些受災的人就能得救了。不只是能幫助他一時的困境、有形的物資，最重要的是無形的那種愛的膚慰，那種安住他的心。

They know that when this group of people arrives, victims of disaster will receive aid. Not only will they receive material supplies in their time of difficulty, they also receive love, which is crucial in calming their hearts.

你看這套衣服，是不是證明他入如來室了？是不是他已經有柔和忍辱衣？因為他看到這些貧窮苦難人、受災受苦的人，他就放下身段、彎腰鞠躬、擁抱膚慰。

So, with this uniform, one enters the Tathagata's house and obtains the clothing of gentleness and tolerance. When they see the poor and the suffering, they humble themselves, embrace the suffering and comfort them.

看到老人有病痛，他也靠進他的身邊，是腳腫了，趕快蹲下來，把他的腳抬高，趕快幫他清洗，趕快幫他敷藥上藥。

Where they see an elder with illness, they will approach him. If his foot is swollen, they quickly kneel down and lift his foot, to wash it and apply medicine.

你看，這是不是很柔和呢？是不是很忍？要忍得了身體潰爛了之後，我們要去靠近他的那股味道；還是要忍住世間極惡極臭的環境，就要有那種忍辱，很忍得住。

Isn't this being gentle and tolerant? They need to tolerate the foul smell of the wound and endure the bad odors of filthy and terrible environments. This requires patience.

或是出去勸募時，捧著募款箱，在人很多的地方彎腰鞠躬，向大家路過的人，或是在店面進進出出的人，勸募一分愛心。

Or, they may be out soliciting donations. They hold the donation boxes among the crowds and bow to everyone who passes. They may stand in front of a store to ask passerby to give a bit of love.

有的人會感動讚歎，但是卻也有一大部分的人，連看都不要看、連聽都不要聽，還用那種讓人很難忍受的眼神態度，大搖大擺走過去。更惡劣的會來駡他們，也有很多不堪入耳的話。

Some are touched and praise them. However, a good majority of the people do not even look at or listen to them. Others even pass by with demeaning attitudes and looks. Some who are even worse curse at and say terrible things to them.

無論是哪一種態度，他們還是要鞠躬，還是要很殷勤的勸募：「不捐不要緊，不過他們是很可憐等等…」就算說盡了好話，也是有人不捐就不捐；就算這樣，他也要帶著笑容，送他們離開。

The volunteers still bow and say, "If you don't want to donate, that is alright but these people are truly suffering..." and so on. They explain the victims' suffering. But some people still do not donate, so they send them off with a smile.

你想，這是不是身著「柔和忍辱衣」呢？要能夠付出那分愛，還要能夠忍受很多很惡劣的態度！

Isn't this the clothing of gentleness and tolerance? To give love, they endure the malicious attitudes of others

看，這若不是入如來室著如來衣，很穩定的座於如來座，哪能這樣也要走入災區？哪能夠就算這樣輕賤他，他也要進入人群中去、也要救人、也要勸募呢？接著經文中又說：「如來室者，大慈悲心是。」

If they were not in the Tathagata's house, wearing the Tathagat's clothes and sitting calmly in the Tathagata's seat, how could they enter disaster areas? How could they go out in society to assist people and to fundraise? Moreover, entering the Tathagata's house is having a heart of great compassion.

我們入如來室後，就是「大慈悲心室」就是「大慈無悔、大悲無怨、大喜無憂、大捨無求」。我們的心境要有這樣的程度，這叫做「如來室」。

After one enters, one has great loving-kindness and great compassion. With great loving-kindness, one has no regrets. With great compassion, one has no complaints. With great joy, one has no worries. With great equanimity, one has no expectations. If we have such mindsets, we are in the Tathagata's house.

如來衣剛才說過了，那件忍辱衣，穿上這件衣服，想要發脾氣都不好意思。不只是「柔和忍辱衣」，還是有「仁者勇」；

We have mentioned the clothes of tolerance. Once we put them on, we are embarrassed to lose our temper. Then, we are not only gentle and tolerant we are also benevolent and courageous.

無論什麼事在我們的環境中，我們都要很有毅力勇氣，我們才能穩坐在如來的座位上。所以說「如來座者，安住一切法空是。」我們如果沒把心開闊起來，我們哪能包容那麼多呢？

Regardless of the environment, we will have determination and courage. Then we can firmly sit on the Tathagata's seat and peacefully abide in the Dharma of emptiness. If we had not opened our hearts, how could our understanding encompass so much?

所以我們大家在這段文字中，我們應該了解，這個身體要怎麼修？我們要走入如來室，我們要真實修行。

So from these passages, we should understand how to practice with our bodies. We should enter the Tathagata's house and truly practice.

所以我們「靜思法脈」，就是希望人人能「克己、克勤、克儉、克難」，很多要克服的環境，就是在如來室中。我們要時時「著忍辱鎧」，就是要有毅力。你發心之後還要立志，毅力不能沒有。

With the Jing Si Dharma-lineage, I hope everyone can discipline themselves, be frugal, diligent and resilient. There are many challenges to overcome. Even in the Tathagata's house, we must always wear the armor of patience," which is determination. After making our resolve, we need determination

「鎧」就像上戰場，雖然有敵人來了，我們也不會被他傷害，這叫做「著忍辱鎧」人家罵我，我們的心還是沒被傷害，我們也還是很歡喜，彎腰曲躬，這樣在恭敬尊重。所以若有這樣的心，就是「臥無畏床」，即使躺臥睡眠也不必擔心何況在日常生活中。

On a battlefield, if we are wearing armor, our enemies will not be able to harm us. So with the "armor of patience," we will not be hurt by others' words. We remain joyful and still bow to them with respect. If we have this mentality, we "sleep on the bed of courage" Even in our sleep we are not worried, not to mention in our daily living.

常常說：「若是睡著，會永遠都睡著嗎？」如果心常輕安，那也就不必擔心了，因為這個時候，心中都已經諸法都空掉了，還有什麼好擔心的呢？所以能夠高枕無憂，坐如法空座

When we fall asleep, are we ever afraid that we will not wake up again? There is no need to worry. Since everything is empty, what is there to worry about? We will take this Dharma seat with ease.

在這之間海闊天空。所以看到這段文字覺得心很開闊，世間還有什麼計較？

Everything will be wide open. In reading this passage, I think about how vast the mind is. What is there to take issue over?

各位，學佛我們就是要這樣學，所以我們的身要顧好，顧好身行，就要先顧好心行。所以大家要時時多用心！

Everyone, this is how we should learn Buddhism. We must take care with our physical actions, which requires that we first take care of our minds. So everyone, please always be mindful.