《靜思晨語。法譬如水》468. 淨心奉法

Purify the Mind, Uphold Dharma

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我們平常時說：「四大調和。」大地上我們所看到，我們所用的，都是在一個種子；或者是我們的事情，也一樣要有一個因。在人、事、物當中，種子就是「因」！所以事事起自一個因果觀念，我們不要去把它疏忽掉。

We often talk about harmony of the Four Elements. In this world, everything we see, everything we use, starts as a seed. Similarly, the matters we deal with also must have their causes. For people and matters, the "seed" is the cause. Everything arises as part of cause and effect; we cannot ignore this fact.

需要水，但是要剛好適當的水；需要陽光，也就是適當的陽光；需要風，也是要很適當。

We need water, but just the right amount. We need sunlight, in the appropriate quantities. We need wind, also in just the right amount. Everything has to be just right.

總而言之，剛剛好，四大調和，這就是最豐足圓滿的人生。

This harmony of the Four Elements results in a rich and fulfilling life.

我們和人、事、物也是一樣，我們學佛，更需要心靈的四大調和。心靈的四大，除了自己的自心性之外，那要有外面的助緣－－「佛、法、僧」；我們若是沒有佛法，哪有你和我在這裡坐呢？

The same applies to people and matters. To learn Buddhism, we need spiritual harmony of the Four Elements. Besides our mind's intrinsic nature, we need external helpful conditions like the Buddha, the Dharma and the Sangha. Without the Buddha-Dharma, you and I would not be sitting here.

沒有佛陀在兩千多年前，也就沒有佛法可以讓我們修行。佛陀在兩千多年前，從那一念心起，不忍眾生的苦難，為了眾生，要去探討人間的奧秘，所以他修行了。修行也是經過了一段辛苦，有的人是說佛是修行六年；有人就說是十一年，十一年就是要有五年的參訪，六年的苦行。

This started over 2,000 years ago when the Buddha had the thought that He could not bear to let sentient beings suffer. For the sake of sentient beings, He investigated the wondrous mysteries of life. Thus he engaged in spiritual practice. His practice was very arduous. Some said He practiced for six years, others said eleven. This 11 includes 5 years of traveling to learn fro elders, and six years of ascetic practice.

五年參訪，是因為他要先去了解；雖然有很多的宗教師，來到皇宮教育他，但是他一定要身體力行，去探討這些宗教師是如何修行？

This was because He wanted to understand things. Though many religious teachers came to the palace, He wanted to see what their practice was like for Himself.

所以印度很大，靠著兩條腿走路，要走過很多九十六種婆羅門、外道教的修行，他要去了解。有的人修火行；有的人修水行；有的人修垃圾行－－就是所吃的都是不乾淨的東西；有的是裸身裸體的行等等…無其不有。佛陀他要走過了這麼多的地方去看，他才真正能夠體會到，這些宗教形色狀態。

India is very big. Traveling on His own two legs, He [visited]96 different Brahmin groups to understand their practice. Some people practiced in fire, some in water, some practiced in garbage and only ate unclean things. Some were nude and so on; all sorts of strange practices. The Buddha had to travel to so many places to see for Himself and experience the different forms and styles of religions.

所以我相信，佛陀應該是在十九歲結婚、生子、出家。因為印度人是早熟，很早就成年、成熟；所以當他十九歲結婚，耶輸陀羅才剛懷孕而已，他就離開了。所以應該是在十九歲出家，三十一歲那一年成佛，八十歲這一年他就圓寂了。

I believe this happened when He was 19. At that time, Indians matured very young so He married at 19. He left right when Yasodhara became pregnant. So, He probably became a monk at 19, attained Buddhahood at 31 and entered parinirvana at 80.

所以，除了在四十九年的說法，應該要再回溯前面的十一年。想想看，四十九年，在加上前面十一年的時間，總共花了多少的時間投入？為佛教、為眾生，他要開闢一個對人間能夠說出了真正很清楚的道理，所以他毅然放棄了皇宮的生活。他以他的身體去體會，外面苦難者的生活。他每到哪個地方參訪，就是和當地的修行者一同在裡面去親身體會，多辛苦！

He expounded Dharma for 49 years, but we have to look at the 11 years before that. Think about it, for those 49 years and the 11 before that, he devoted so much time to this, working for Buddhism, for sentient beings. He wanted to establish principles that could be easily explained. So, he resolutely abandoned palace life. He used His body to experience the life of those who suffered. Wherever He went, He spent time among the people to understand them. It was arduous.

所以我們對佛陀要心生敬仰。若不是佛陀他這一生走過來的路，我們哪有今天的佛法可聽？

So, we must have heartfelt respect for the Buddha. Without the journey He undertook, we would have no Dharma to listen to.

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虔誠在心 恭敬於形
禮敬佛像 淨心奉法

With reverence and a respectful appearance, we respect the Buddha's image, and uphold Dharma with pure minds.

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所以我們見佛像經典，我們都要起虔誠的心。我們之前不是這樣說過嗎？是的，無論是見佛像，我們要恭敬尊重禮拜；若看到經典，我們也就要等於佛的法身在。

So, let us be reverent when we see Sutras and images of the Buddha. Didn't we discuss this before? Yes. When we see images of the Buddha, we have to reverently pay our respect. When we see Sutras, we have to treat them as the Buddha's Dharma-body.

所以我們要時時虔誠在心，對經和佛像，我們所面對的要虔誠；虔誠就要表達在形象上，所以恭敬於形。要不然你說虔誠，虔誠的形是什麼形呢？就是我們要用身體表態出來，那種恭敬禮拜，來表達出了那分虔誠在心，所以－－「虔誠在心，恭敬於形；禮敬佛像，淨心奉法。」

So, let us always feel reverence toward Sutras and images of the Buddha. Reverence is expressed in our appearance. So, maintain a respectful appearance. Otherwise, how else can we show our reverence? We have to express it with our body. With sincere bows and prayers, we demonstrate our reverence. Therefore, "With reverence and a respectful appearance, we respect the Buddha's image, and uphold Dharma with pure minds."

這應該大家能夠了解，我們要以清淨的心，來敬奉佛法。

Everyone can understand this. Let us respectfully uphold Dharma with pure minds.

我們若拿到經，要捧得高高的；而且要放在桌上，還要把這個經和桌緣對齊，這就是表示我們的恭敬。不要說經放下來隨便放，不整齊；或者是一半在外面，一部份在桌上，這樣就不恭敬了。對經典我們要很細心恭敬，這樣這才是真正表達那分的虔誠。

If we receive a Sutra, we hold it up high. When we place it on a table, we line it up with the edge. This demonstrates our respect. Do not place it haphazardly or half-on, half-off the table. That is disrespectful. We have to be careful and respectful. That is a true expression of our reverence.

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又復無始以來 至於今日
或於法間 以不淨手
把捉經卷 或臨經書

From Beginningless Time until today, we may have held Sutras, which are Dharma, with unclean hands.

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非法俗語
或安置床頭 坐起不敬
或開閉箱篋 蟲蠹朽爛

We may have used vulgar language around them, placed them on the nightstand or were disrespectful when sitting or rising or put them in a box to rot or be eaten by bugs.

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來，聽聽這段文，說－－「又復無始以來，至於今日。或於法間，以不淨手把捉經卷；或臨經書，非法俗語；或安置床頭，坐起不敬；或開閉箱篋，蟲蠹朽爛。」

Next, the repentance text continues, "From Beginningless Time until today, we may have held Sutras, which are Dharma, with unclean hands. We may have used vulgar language around them, placed them on the nightstand or were disrespectful when sitting or rising or put them in a box to rot or be eaten by bugs."

這段文字我們應該很清楚。我們要反省、思考，我們從無始來，我們到底是用什麼方式在對待這個經和像？經就是法，在這個法中，我們到底是不是有尊重？

These passages should be very clear. We have to know how we have treated Sutras and images since Beginningless Time. Sutras are Dharma. Do we respect the Dharma?

說不定我們過去不懂得尊重；說不定我們在握持那個經典，以不敬的心，或者是用不清淨的手。既然經典等於是佛的法身在，我們能用不乾淨的手嗎？所以我們的身心，手若是不乾淨，最好不要去觸摸這個經典，這就是表示尊敬。

Perhaps we did not know to respect it in the past. Perhaps we held Sutras with disrespect or unclean hands. Since Sutras are the Buddha's Dharma-body, why would we touch them with unclean hands? If our bodies, minds or hands are unclean, we should not touch Sutras. This is demonstrating our respect.

或者是我們的經書，放在不適當的地方這也不對；或者是在經書置放的地方，我們在說話，都說一些很世俗或者是粗氣的話，不雅的語言等等…這也不對。因為見法如見佛。

We cannot put Sutras in inappropriate places either. In addition, if we are near a place where Sutras are kept, we cannot speak crude or offensive words. That is also wrong. Seeing the Dharma is like seeing the Buddha.

何況有的人把經典打開，不要虔誠恭敬地來禮誦；反而在那裡，那樣說一些很不雅的俗語，或者是很粗魯的話，這就表示不敬了。

Some people open the Sutras and do not chant sincerely or respectfully. Instead, they speak very offensive or crude words. This shows disrespect.

還有的人隨便亂丟，有的人就放在床頭。所以說「坐起不敬」，就是有的人躺著讀經，這樣也不對；或者是坐，不要坐得很端正，就隨便坐著，就開始讀，這樣也不對。

Some people casually toss Sutras anywhere. Some put them on their nightstand, and are disrespectful while sitting down or getting up. They read Sutras while lying down. That is not right.

或者是放了經書的地方，你不端正，身的形態不端正，這樣也不行。

Or they do not sit properly. They slouch and begin reading. That is also not right.

甚至「或開閉箱篋」。從前都是放在那個木箱裡，我們放好，若很久不看，裡面就要好好放那個防蟲的東西。從前的人都用磐，如果有那個味道，有的蟲、蛀蟲就不敢靠近，就是收藏得好好。不只是收好，還要常常拿出來，去整理一下，不要讓它在那個箱子裡，那樣蟲蛀腐爛掉。若這樣也是不恭敬。

Or, when they are in the place where the Sutras are stored, their appearance is inappropriate. That is wrong too. Some even put them in a box. In the past, Sutras were placed in wooden chests. If we put them away and do not read them, we have to put bug repellent in there. In the past, people used alum to keep borer bugs away with its scent. So we must put them away carefully. Not only that, we have to take them out often and clean them. Do not let them be eaten by bugs, or rot. That is disrespectful.

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一切諸佛
及諸佛正等正覺
皆從此經出

All Buddhas and their perfect and universal enlightenment come from this Sutra.

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所以在經典中，也有這樣一段文－－「一切諸佛，及諸佛正等正覺，皆從此經出。」

So in the Sutras, it is written, "All Buddhas and their perfect and universal enlightenment come from this Sutra."

所說的此經，無論哪一本經都是經典，因為經典全都是在教育我們。

"This Sutra" here refers to all classics. All classics can teach us.

不只是佛經，即使在我們中國，有很多的賢人，過去中國，比如說老子、莊子、孔子、墨子等等…詩與經都是很好的東西，能夠開啟了我們的智慧，同樣它也能夠提昇我們的見識。這都是很好的智慧的源泉，所以我們應該要恭敬。

Not just the Sutras. There were many wise sages in China, like Lao-Tzu, Chuang-Tzu, Confucius, Mencius and so on. Reading poetry and classics is beneficial; they can inspire our wisdom and elevate our knowledge. They are good sources of wisdom, so we should respect them.

所以諸佛正等正覺，就是開啟了佛陀過去的諸佛。那「阿耨多羅三藐三菩提」，意思就是「無上正等正覺」。我們若是想要求得智慧，就是從諸佛經典中來；我以我們若是要了解，我們若是要開啟智慧，就是要恭敬，諸佛所留下來的經典。

All Buddhas' perfect and universal enlightenment refers to the Anuttara-samyak-sambodhi of all past Buddhas. This is supreme perfect and universal enlightenment. It comes from all Sutras. If we want to understand and develop our wisdom, we have to be respectful to the Sutras left by all Buddhas.

你們大家都會認為說：「經就是釋迦佛說的…」其實釋迦佛的過去生，也是有過去的古佛。看看他也有和提婆達多，共同修行的時刻；也和彌勒菩薩，也是同時在佛的座下修行。所以佛是無始來。所以我們在佛的經典中，有千佛萬佛；每一年的年初，都是禮千佛，禮萬佛，可見諸佛是從無始以來，就存在了。

Everyone assumes Sakyamuni Buddha was the source of the Sutras. Actually, in His past lives, there were other ancient Buddhas. There was a time when He and Devadatta engaged in spiritual practice together. Maitrey Bodhisattva, the future Buddha, also began His practice under this Buddha. Buddhas have existed since Beginningless Time, so there are thousands, tens of thousands of Buddhas described in the Sutras. At the beginning of each year, we prostrate to 1,000 or even 10,000 Buddhas. All Buddhas have existed since Beginningless Time.

經典是原來的道理，只是我們凡夫迷失了。在我們平常時的空間，人與人之間，大地宇宙之間，本來就含藏著這個道理存在；只是凡夫這個道理不通。而有智慧的人，他懂得去探討，他能去體會，所以他能夠更上一層樓，能夠了解天地宇宙萬物的真理。這是因為在這個世代交替，所以我們不斷要有佛，出現在人間，

Sutras contain the fundamental truth. But ordinary people have become lost. The space we live in, the relationships between people, and the entire universe, already contain this truth. But ordinary people do not understand. Wise people know to investigate, to experience, so they can advance to the next level, to understand the truth of all things. The times are always changing, so we always need the Buddha in this world.

那麼現在我們不要以為：「二千五百多年前，時間那麼久了！過去的過去到底有多久呢？」其實在人間，二千多年是很久，那四天王天，他們一天我們五十年；忉利天，他們一天我們就一百年了；在忉利天他才過二十五天多，我們就已經二千多年了。又再上去，他們的一天，我們的五百年。

We should not think that 2,500 years is a very long time. How much time has already passed? In the Human Realm, everyone thinks 2,500 years is a long time. A single day in the Four Heavens of the Four Deva-kings is 50 years for us. One day in Trayastrimsas Heaven is 100 years in our world. 25 days in Trayastrimsas Heaven would be over 2,500 years for us. In the Heavens above that, one day is 500 years in our world.

想想看，這是不是迷信呢？不是，看到我們的大宇宙間，太陽系的星球在運轉；各個星球運轉，什麼時候是一天？和我們的地球是不同！

Is this superstition? No. Look at the universe and the orbit of planets in the solar system. The rotations of the planets, which constitute their "day", are all different from Earth.

所以說起來，雖然在我們的人間過了二千多年，在佛的境界，這只是剎那或者是極短的時間中。

So over 2,000 years in the Human Realm is an instant or a very short time to the Buddha.

所以說起來，佛的境界，他的過去生，現在人間是八十年；其實在他的世界，實在是時間很短暫。他能夠把一天延伸到一劫，或者是將一劫的時間那樣把它收縮起來，縮得剩一天，這是在佛陀的心靈世界。

So, when the Buddha manifested in the Human Realm, His lifetime was 80 years long. His time here was actually very short. He could stretch one day into one kalpa, or compress the time of one kalpa into a day. This is the nature of the Buddha's spiritual world.

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劫：
從梵語 kalpa 翻譯而來
是一個最大的時間單位

Kalpa: Kalpa is a Sanskrit word. It is the biggest unit of time.

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《法華經》裡中就有這樣的文字－－「在佛的心靈世界，它可以很長，也可以很短。」

It is written in the Lotus Sutra that time in the Buddha's spiritual world can be very long, and can also be very short.

所以常對大家說：「把握當下，恆持剎那。」所以我們起一念心，那念最好的心，其實這是在那個剎那間；這個剎那間它能夠延伸到永恆。所以我們一定要深入去了解佛的教法；我們若去深入，時間長短不必那麼執著，但是要很珍惜時間。

So I often say, "Seize the moment; maintain your resolve forever." So, when thoughts arise, we want to maintain the most virtuous thought. This thought arises in an instant. We need to stretch that moment into eternity. So, we must follow the Buddha's teachings. If we deeply understand them we will not be too attached to time. However, we will still cherish time.

所以可見我們若能夠得到經典，是佛之母，每一部經都是產生我們的覺性，所以「經」是「諸佛之母」；又是諸佛法身，也是諸佛的法身。所以我們應該要對經如對佛，絕對不要以不淨的手，不恭敬的心態，去對佛像和經。

If we have access to the Sutras, we have the "mother" of all Buddhas. Every Sutra produces enlightenment in us so they are the mothers of all Buddhas, and the Dharma-body of all Buddhas. Therefore, we should treat Sutras like the Buddha. Do not handle Sutras or images of the Buddha with unclean hands or disrespect.

所以總而言之，我們要好好用心，面對著佛像、經典，如對佛的法身，好比敬佛如佛在這樣的虔誠。

So in summary, please be mindful. Treat images of the Buddha and Sutras like the Buddha's Dharma-body. Respect them as if the Buddha were present.

所以我們大家要時時用心，虔誠恭敬在行，禮敬佛像，我們要淨心奉法。所以時時要多用心啊！

So, let us always be mindful. Be reverent and respectful in appearance, and treat the Buddha's image with courtesy. With pure minds we uphold Dharma. So, please always be mindful.