《靜思晨語。法譬如水》456. 清淨覺悟的智慧

Pure and Enlightened Wisdom

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我們常常都說一句話：「心猿意馬。」實在是抓不住！

We often say that the mind is like a monkey and thoughts are like a horse, difficult to control.

我們眾生的心就是如此不定意；我們的心若是定不下來，自然惹來很多無明。

The minds of sentient beings are so unsettled. if we cannot clam our minds, they run rampant and attract ignorance.

不明白道理，身的行為就會偏差，這叫做「凡夫」。凡夫都是做錯以後才後悔說：「我錯了。」甚至有的人將錯就錯，一再錯下去，這都叫做「凡夫」。

If we do not understand the principles, our action stray from what is right, our action stray from what is right. Ordinary people all like this; only after doing wrong do they start to have regrets and admit their mistake. Some people even continue to err and never change. Ordinary people are like this.

我們現在修行，我們希望能超凡，我們要超越凡夫。因為佛陀很肯定地告訴我們，我們自己也要尊重自己，有「與佛平等的這念清淨本性」。我們原來就有，就是一念無明染著，所以我們的心常常收不回來。

We practice now in hopes of transcend the state of ordinary people. The Buddha very clearly taught us that we must respect ourselves, since we have the same pure intrinsic nature as the Buddha. Yet we become contaminated by a single thought of ignorance, so we often cannot control our mind.

只要你的心能收回來，定靜在我們這念清淨虔誠的心，自然你能慢慢超越過凡夫那分無明執著；或是不定的意念，我們自然能慢慢超越過去。這些煩惱就慢慢遠離了；遠離了煩惱就慢慢也能接近聖人的境界。

If we can control them and maintain a pure, sincere mindset, we will gradually transcend the ignorant, attached and unsettled mindset of ordinary beings. Once we transcend, we depart from such afflictions and approach the state of sag.

常說：「我們若去除一分煩惱，我們就能增長一分智慧。」所以煩惱不去除，智慧就無法成長起來。

I often say that if we eliminate an affliction, we gain a little wisdom. So, if we do not eliminate afflictions, we cannot develop our wisdom

所以我們若能遠離凡夫的心念，自然我們和聖人的境界就能接近。凡夫與聖人之間的距離是一樣一定的，你離這裡較遠，就是已經距離那裡較近了。

If we can distance ourselves from the mindsets of ordinary beings, we will definitely approach that of the sages. When one departs from one place, one is closer to another.

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意淨心誠 超凡近聖
脫纏離垢 即心即佛

We definitely need pure and sincere mindsets that transcend the ordinary to the state of sages. When we escape bonds and defilements, our minds are that of the Buddha.

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所以我們若是想要「超凡近聖」，就要先能夠「脫纏離垢」。

So we transcend the ordinary and reach sainthood, we must escape from bonds and defilement.

「纏」，我們就是會被無明煩惱綁住。否則人人都會說道理，人人長篇大論也寫得很好，但內心還是一樣充滿了無明。說的話歸說的話，寫文章歸寫的文章，但是自己的品德行為卻都不同。

We are bond fast by our ignorance. Though some people can speak and write very eloquently on the principles, their minds are still filled with ignorance. They say what they say, and they write what they write, but their character and conduct do not match.

所以我們應該「身心一致、行動一致」，如此我們才能脫離纏縛住的煩惱。我們若是「意不定、行不修」，如此自然還是一樣和人結了很多不好的緣。凡夫總是對自己信心還是不夠，那分的信心依然不堅定。

Our body and mind must act together; we should act in accordance with our beliefs, then we can escape the entanglements of afflictions. If our minds waver and we do not practice, the results will naturally remain the same. We create bad affinities with others and do not have strong enough faith in ourselves.

所以我們也常常看到人，事情做得好好的，是怎麼了？平時上台說話也很好，又在起什麼無明？這就是因為內心纏縛住的煩惱沒有打開，雖然佛性存在，卻被煩惱纏縛。所以「凡夫」才說是「在纏如來」。

Thus, we often see people who are very capable at handling things and speak very well on stage. But ignorance still appears and they misbehave. This is because of entanglements in their minds that have not been released. Though they possess Buddha-nature, they are bound by afflictions, thus they are Tathagatas in bonds.

我們如來的本性就是被纏住了，所以我們現在要學的功夫，就是煩惱讓它去煩惱。我們要趕快脫離這個煩惱，不要和煩惱糾纏在一起。若還是和煩惱糾纏在一起，如此你就是自己自投羅網，愈纏愈縛愈緊。

Our intrinsic Buddha-nature is entangled. So we must learn to escape from afflictions, and not be bound by them. Otherwise, we will tie ourselves up, becoming entangled and bond ever tighter.

所以要如何脫纏離垢呢？說起來好像很容易，做起來實在有點困難，就是如此才叫做「修行」。所以「脫纏離垢，即心即佛」，你若能纏縛的煩惱完全脫離了，如此我們自然能遠離污染垢穢，所以因為污染垢穢都清淨了，這念心就是佛了。所以才說是：「佛心己心」－－己心也是佛心。

How do we escape bonds and defilements? It sounds easy, but is actually a bit difficult. This is why it is called spiritual practice. So when we escape bonds and defilement, our mind become that of the Buddha. If we can be liberated from all our afflictions, we naturally depart from defilements. Once we are cleansed of defilements, our mind is that of the Buddha, and the Buddha-mind is our mind.

一定要能：「意淨心誠，超凡近聖；脫纏離垢，即心即佛。」這很簡單的幾句，大家若做得到，就不會被煩惱纏住我們。

So, we definitely need pure and sincere mindsets that transcend the ordinary to the state of sages. When we escape bonds and defilements, our minds are that of the Buddha. These phrases are simple, if we can achieve this state, we will not be entangled by afflictions

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願以懺悔意根功德
願令此意
成就十力
洞達五明

May the virtues gained through repentance enable the mind to accomplish the Ten Power and gain insight into the Five Studies.

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所以接下來法譬如水，這段懺文再這麼說－－「願以此懺悔意根功德，願令此意，成就十力，洞達五明。」

The next verses in the text of Dharma as Water state, "May the virtues gained through repentance enable the mind to accomplish the Ten Power and gain insight into the Five Studies."

意根就是前面對大家說的：「意要正，心要誠。」這分功夫我們若能建立起來，自然就能「成就十力，動達五明。」

As mentioned, our thoughts should be proper, and our hearts should be sincere. If we can achieve this, we will "accomplish the Ten Powers and gain insight into the Five Studies".

什麼是「十力」？

What are the Ten Powers?

第一、「知是處非處智力」。

First, "knowing right and wrong under all conditions."

我常常說我們在每個地方，要做事要說話，我們以那分智慧－－「這個地方因人、因事、因地」。我們在這個地方，我有話要對這個人說，要想：「這個地方適合嗎？」「人都有自尊心，這個地方旁邊還有人，我可以這樣直接就跟他說嗎？」「這個地方可能還不適合，不適合我對這個人說話。」

I often say that wherever we are, when we want to do or say something, we need to use our wisdom. Everything depends on the people, matter and place. If I am in this place, is it suitable to say this to this person? Every person has self-esteem. If there are others around, can I speak very frankly to this person? The location may not be suitable for us to talk.

所以因人、因時；雖然這個時候，這個地方看到這個人，現在「我雖然聽到這個人有什麼缺點，或是他有什麼樣的心事；我是不是在這個地方，這個時間對他說？」「這樣說話的時機成熟了嗎？事情是不是清楚了？」這個時間，在這個地方，要對這個人，是不是對他說這件事成熟了呢？這個時間就是因時、因地。

So we should consider the people and the time. Although we see this individual here and now, can we speak to him about his shortcomings or his personal issues? Are we sure that this is the right place and time? Are we clear enough on the issue to speak to this person here and now? Has the right moment arrived to talk to him? It depends on the time and place.

這就是在這個地方，時間也成熟了，也面對這個人了，在這個地方剛剛好。

We must choose the right place and time to speak to someone.

所以不論做什麼事，我們都要有智慧去分別，這就是第一、「知是處非處智力」。

So no matter what we are doing, we require wisdom to make these distinctions. This is the first power, "knowing right and wrong under all conditions.

第二、是「知三世業報智力」。

The second is "knowing karmic retribution in the Three Periods."

同樣是智，我們應該知道三世業報的智力。

This is also wisdom. We must understand karma in the Three Periods.

有的人，知識分子會爭論、懷疑：「我為什麼要相信因果呢？」其實因果，越是知識分子，才愈需要相信因果。

Some intellectuals question the law of cause and effect. Actually, for intellectuals, it is even more important to believe in it.

一些做研究的人，他更應該相信因果。在研究的過程中：「我為什麼要做研究？用什麼東西和什麼東西會合結果會變成什麼？」這也是因果。

People who are doing research should really believe in cause and effect. They should understand why they are engaged in research and how different elements combine to create certain results. This is all cause and effect.

所以因果，就是能顯現出來的，結果顯現出來。所以這叫做有這個「因」，去會合起來就成為「果」，這叫做效率。因為你的努力，結果成就這個效率，這也是同樣的意思。

Results manifest because of the combination of certain causes. This is effectiveness. Because you put in hard work, you can achieve certain results. The meanings is the same.

三世不只是指過去生－－「我知道過去生的什麼事？」或是知道「現在生、未來生」。這三世不只不是這樣子，我們不只是在過去的一世。

The three Periods does not only refer to our previous life, this life and our next life. It is not just these three lives. We have to understand more than just our past life.

佛陀說：「過去無量劫以前，不斷不斷累積而來。」所以不只是前一世、這一世，我們有比前一世更久更久的時間；不只是這一世，一定還有來世，絕對有。所以不只是一定有來世，還有無量無數劫的時間。所以生命本來就是這樣，不斷輪迴，我們應該知道，一定要相信。

The Buddha spoke of how countless Kalpas ago, we had already begun to accumulate karma. So, it is not just our previous life and our present life. We had many lives before this. Moreover, after this life, there is definitely a next life. Not only is there a next life, there are future lives for endless Kalpas. That is how living beings continue to reincarnate. We should understand this. We must believe this.

三世是指時間，剛才那個時間過去了，一秒鐘前過去了；現在的一秒鐘很快又移到；未來的一秒鐘，短的時間以秒計。過去、現在、未來；光是一天的時間，八萬六千四百秒，你們想我們只是過一天而已，我們已經度過多少過去、現在、未來？

The Three Periods refer to time. Time has just passed. The last second went by, and the present second is quickly moving into the future second. We measure short amounts of time with seconds. A day consists of 86,400 seconds. Think about it, within a single day, we have already passed through so many pasts, presents and futures.

世間事都一樣，無不都有「過去、現在、未來」三世輪轉；在時間的長與短，都有過去、現在、未來。所以一切事物，一切善惡，都在過去、現在、未來這個時間的更替當中不斷地在成就

All worldly matters are the same. Whether their time is long or short, they all have a past, present and future. So all matters and objects, good and evil are formed throughout the past present and future.

「為善者得福，為惡者就造惡業」，所以這是本來的定律，沒有智愚的分別。不是什麼人多有智慧，他就能撥無因果，愈有智慧的人，愈要相信因果。

Those who act kindly receive blessings; those who act negatively create negative karma. This is a law of nature that operates without regard for intelligence. Even the wise cannot change cause and effect. The more wisdom one possesses, the more one must believe in cause and effect.

所以佛陀就是「知三世業報智力」。我們若知道業報的智力，過去現在未來，你還敢做壞事嗎？你還敢犯錯嗎？你還敢去惹一些無明煩惱來纏縛我們的心嗎？總歸一句「簡單就好了」，走前腳，放後腳，什麼好計較？佛陀他就是以這麼簡單，來教育我們。

So the Buddha has power of "Knowing karmic retribution in the Three Periods." If we knew our karmic retributions of the past, present and future, would we still do evil things, would we still make mistakes, would we still create ignorance and afflictions which entangle and bind our minds? We should live with simplicity; as one foot steps forward, the other must let go. What is there to hold on to? This is the simplicity of what the Buddha taught us.

所以眾生就因為在那裡被複雜纏縛住，所以他無法通達三世業報的道理，無法通達；所以智力一直生不出來，生長不起來，這就叫做凡夫。

Sentient beings are entangled in complications, so they cannot understand the principle of karmic retribution in the Three Periods. Thus, their wisdom does not arise or grow. This is why they are ordinary beings.

但是聖人覺者，他就知道「知三世業報智力」，他有這個智力。

However, enlightened sages have the power of " knowing karmic retribution in the Three Periods’

但是聖人覺者，他就知道「知三世業報智力」，他有這個智力。

However, enlightened sages have the power of "knowing karmic retribution in the Three Periods". They possess this power of knowing.

第三、「知三昧解脫智力」。

The third is "knowledge of the Samadhi of liberation".

「三昧」就是「正定」。我們若有「正定」，就有「正命」。

Samadhi is Right Concentration. If we possess it, we have Right Livelihood.

定就是「心」，命就是我們的「生命」。我們的身體自然就能不邪不偏，我們所做的應該都是對的。這也就是我常常對大家說的：「心中有佛。」

Concentration refers to the mind; livelihood refers to our life. Our actions will not deviate, and we will do what is proper. I often say to keep the Buddha in your heart.

佛就是覺者，我們的心要常常覺悟，我們要有那分智慧慈悲，這就是佛心。做事情的時候，要「智慧走在前面，慈悲在後面」；若是對人，我們要「慈悲在前面，智慧跟在後面」，常常都是「慈悲、智慧；智慧、慈悲」互相觀照。

The Buddha is awakened. Our minds should constantly be awakening. We need to have wisdom and compassion. The mind of Buddha has both wisdom and compassion. Wisdom guides our compassion. When interacting with others, we should first apply compassion, then follow with wisdom. Compassion must always be accompanied by wisdom.

你若是光是慈悲，有時也會錯誤。所以世間事很複雜，你如何能做出那分，清淨無染的大愛？

If one has only compassion, one may sometimes err. Worldly matters are very complicated, so we should exhibit pure, undefiled Great Love.

有一位慈誠，他本來也很精進，非常端莊。但是因為有一位婦女，恰好因緣會合來到慈濟。那位婦女很憂愁在那裡哭，所以他在外面看到，就接引她進來開始輔導。

There was a Faith Corps member who was very diligent and upstanding. Yet it just so happened that he met a woman who came to Tzu Chi. He saw her crying very sadly, so he brought her in to console her.

原來這位婦人，是先生還沒往生前就有憂鬱症了，常常生病；先生人也很好，但是生命無常，憂鬱症常常生病的人還活著，愛她的人突然間往生了，所以她的憂鬱症又開始發作。她也知道要來這裡，找一個身心的依靠，恰好這個因緣會合，他把她接引進來。

This woman had suffered from depression even prior to her husband's death, and she was often ill. Her husband was a good man, but life is impermanent. Though she had depression and was often ill, she survived the man who loved her. So, she started showing signs of depression again and sought a physical and spiritual refuge here. With just the right affinities, this volunteer brought her in.

那位婦女她就常常來了，既然這位婦女她常常來，自然他就會常常和她說話，輔導她。知道她有這種心病，他自己也知道，知道失去另一半的煩惱，那一分心很苦。因為他本身，太太也是很多年前就往生了，他也很捨不得，這分情還牽掛著。因為夫妻感情很好，他知道喪偶之痛，所以自然會很同情，一直都同情她。同情變成感情，所以在幾年的時間，變成這種男女的感情。

She came often and he would spend time talking to and counseling her. He understood that she had mental problems, and he could also relate to the pain and afflictions of losing a spouse. This was because his own wife had passed away years age. His feelings for her still lingered, as they had had a good relationship. He could relate to the woman's pain and naturally had a lot of sympathy for her. After a few years, that sympathy turned into a romantic relationship.

最近我一直在說，在這個大團體中，一定要重戒律。因為慈濟人要堅守十戒，這個大團體才能清淨無污垢。我們制了戒，人若是沒把戒守好，一個大團體就無法清淨。就是因為一個人，或是兩個人，念不正，所以身的行為偏差，就沒有三昧解脫智力。所以佛陀清淨覺悟的智慧，他就是永遠保持在三昧解脫智力，

I often say that in a large organization, precepts are indispensable. Tzu Chi volunteers must strictly abide by the Ten Precepts to remain pure and undefiled. We have created precepts, but if people do not abide by them, an organization cannot remain unsullied. If a few individuals think improperly, they go astray in their actions. They lack knowledge of the Samadhi of liberation. With pure, enlightened wisdom, the Buddha always remains in the state of Samadhi.

所以我們學佛，我們一定要記住，如何把我們的心顧好，一念偏差就萬事皆錯了。所以一句話說：「差之毫釐，就失於千里了。」所以我現在也一直在等待，這位慈誠能趕快再歸隊回來；能將毫釐的偏差，趕快再糾正回來。

So in learning Buddhism, we must remember to safeguard our minds. One deviant thought can create all wrongdoings. Thus the saying, "A slight deviance leads to great divergence." I am still waiting for this Faith Corps member to return and correct his slight deviance.

那一天來向師父懺悔，他也這麼對我說：「師父，我永遠不離開慈濟，我雖然證件是請宗教處為我保管，我是因為要守師父給我們的十戒。所以我雖然交出去，我會更認真社區的環保，我會很認真做；我還要很認真帶，我會很快再回來。」

He came before me one day and repented. He said to me, "Master, I will never leave Tzu Chi. I've turned in my badge temporarily because I have to abide by the Ten Precepts you gave me. Although I've turned it in, I will still continue to do recycling in my own community and lead others to do so. I will return soon."

我就對他說：「道心要記住，要好好圓滿，好好去解決，很圓滿能解脫纏縛出來。」

I told him to remember his vow to practice, and to quickly resolve the matter so he could be free from entanglements.

所以我們意正心誠，在輔導人要以清淨的智慧。對人好是虔誠的心，但是不要說慈悲、慈悲，但是慈悲欠缺智慧，那就招來煩惱了。

We should maintain proper thinking, sincerity and pure wisdom when we counsel others. We should be sincere, yet not act solely with compassion. Compassion that lacks wisdom can create afflictions.

所以要記住：「意要淨、心要誠，才能超凡近聖，脫纏離垢，即心即佛。」

So, please remember that, "With purity of thought and sincerity of mind, we can transcend the ordinary to a state of sages and escape bonds and defilements. Then our mind is that of the Buddha."

請大家時時多用心。

Everyone, please always be mindful.