Attain Wisdom-life Through Wondrous Dharma

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我們最近都是對大家說，我們要尊重佛法，更需要敬重經典。佛法在我們的日常生活當中，不能分開，經典的內容無不都是教化。

We have recently been discussing that we need to respect the Buddha-Dharma, especially the Sutras. The Buddha-Dharma is an essential part of our daily living.

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諸經是妙法身
成就慧命之母
又是諸佛法身
理應對經如佛

The Sutras' contents teach us the Dharma, so, all Sutras are the body of Wondrous Dharma, so, all Sutras are the body of Wondrous Dharma, the mother of Wisdom-life. They are also the Dharma-body of all Buddhas, so logically we should treat Sutras as Buddhas.

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所以－－「諸經是妙法身，成就慧命之母，又是諸佛法身；理應對經如佛。」

"The Sutras' contents teach us the Dharma, so, all Sutras are the body of Wondrous Dharma, so, all Sutras are the body of Wondrous Dharma, the mother of Wisdom-life. They are also the Dharma-body of all Buddhas, so logically we should treat Sutras as Buddhas."

「見經如見佛」，經法在，佛的法身就在，所以我們對於所有的經典，要視同如妙法身一般。學佛者要成長慧命，也是要從經典佛法中來，我們才能成就慧命。

Seeing the Sutras is like seeing the Buddha. Wherever Sutras are present, so too is the Dharma-body of the Buddha. So, we must treat all Sutras as the wondrous Dharma-body. As Buddhists, we must develop our Wisdom-lives, which can only be achieved through the Dharma in the Sutras.

所以，經也是我們的慧命之母，也是諸佛的法身。所以按照道理來說，無論如何，我們一定都要對經典相當的尊重，就如佛在我們面前。

So, Sutras are the mother of our Wisdom-life, and the Dharma-body of all Buddhas. Therefore, in principle, no matter what, we have to respect them as if they were the Buddha standing in front of us.

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或首軸脫落 部帙失次
或挽脫漏誤 紙墨破裂
自不修習 不肯流傳
如是等罪
今日至誠 皆悉懺悔

We may unspool the scroll, disturb the order, lose pages, tear the paper or smudge the ink. We may refuse to practice or transmit the teachings. For these and other transgressions, we openly repent today with utmost sincerity.

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所以，接下來這段經文就這麼說－－「或首軸脫落，部帙失次；或挽脫漏誤，紙墨破裂；自不修習，不肯流傳。如是等罪，今日至誠，皆悉懺悔。」

So, the next passage of the repentance text says, "We may unspool the scroll, disturb the order, lose pages, tear the paper or smudge the ink. We may refuse to practice or transmit the teachings. For these and other transgressions, we openly repent today with utmost sincerity."

這些差不多大家都知道，也就是說，只要是對於經典的一切動作，都要很小心、很尊敬。

Everyone knows most of this. When it comes to the Sutras, we have to be careful and respectful, we have to be careful and respectful in all our actions.

過去「首軸」就是捲的東西，古代都是用捲的。無論是用竹子刻字，或是用筆寫，寫好之後也是要捲起來；若是展開來就是要讓人讀誦，若是捲起來就是要讓人供養。

In ancient times, the Sutras were rolled up in scrolls. Even things written on pieces of bamboo were rolled up after they were written. They could be unrolled to be read and recited, or rolled up so they could be revered.

但是後來人發揮了智慧，開始製紙就很昌盛，因為有了紙張，接著也開始發明了印刷，慢慢地，本來用捲的方式的冊卷，就變成編輯成為一本一本的書。所以經卷，自古以來也是不斷地改進。

Then people used their wisdom and began mass-producing paper. They started printing on paper, so scrolls eventually became books. They were edited and bound into books. So, Sutras have undergone constant improvements over time.

這樣子在移轉當中，當然要很小心，前後次序也不能顛倒失落。無論是失落了次序，或是編寫的時候「挽脫漏誤」，也就是裡面的詩句漏掉了，或是經典的句讀漏失掉了；或是「紙墨破裂」，就是紙張或是墨印被污染了，或是破損了。

We have to be careful when moving to another format so the correct order is not lost. Sometimes we may "lose pages" in editing, or make mistakes when copying verses, or leave out sentences when reciting them. Sometimes we "tear the paper or smudge the ink". The ink is blurred or the paper is ripped.

乃至於我們「自不修習，不肯流傳」，看到經典舊了，我們自己不懂得珍惜，但是又不肯給別人；就像我們聽到了很好的話，我們不肯和別人分享；只想要獨得，而不願意和人分享，和這同樣的意思。這樣把好的法埋沒掉，所以這也是有罪。

"We may refuse to practice or transmit the teachings." When we see an old Sutra, we do not know to cherish it. If we let good Dharma go to waste by not cherishing it or using it, or refusing to share it, that is also a transgression. For example, we may hear something beneficial, but refuse to share it with others, keeping it only for ourselves. The principle is the same.

「人能弘法，非法弘人」，很好的法你卻放著不肯把其中的道理與人分享，這樣也是不對的。

People must spread the teachings; the teachings cannot spread themselves. If we set good Dharma aside and refuse to share the truth with others, that is not right.

或許在今天以前，我們有做過這樣的事情，現在我們應該要好好以最虔誠的心來懺悔。

Perhaps before today we made these mistakes. So, let us repent with deepest sincerity.

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或眠地聽經 仰臥讀誦
高聲語笑 亂他聽法
或邪解佛語

We may have listened to Sutras drowsily; read and recited them lying down, or disturbed others listening to Dharma by speaking or laughing loudly. We may have explained the Buddha's words wrong.

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或是接下來的經文當中所說的－－「或眠地聽經，仰臥讀誦，高聲語笑，亂他聽法；或邪解佛語。」

Next the text says, "We may have listened to Sutras drowsily; read and recited them lying down, or disturbed others listening to Dharma by speaking or laughing loudly. We may have explained the Buddha's words wrong."

這看了就知道了，經典是諸佛的法身，我們應該要很尊重，我們對經要如同對佛一般。讀誦的時候要坐好，要端正坐好。在讀誦的時候一定要如同面對著佛，佛就坐在我們的面前。坐要坐得正，站也要站得正，這樣才是表示尊重。

This part is easy to understand. Sutras are the Dharma-body of all Buddhas', so we must be very respectful and treat the Sutras as Buddhas. When we read and recite them, we have to sit properly. When we read and recite them it is as if the Buddha Himself were in front of us. If we sit, we sit upright. If we stand, we stand up straight. This demonstrates respect.

或是有時「仰臥讀誦」，躺得直直的才拿經書來讀誦，這樣也是不對的。

Some people "read and recite while lying down". They lie prone while reading and reciting Sutras. This is wrong.

或是當大家在讀經的時候，我們在那裡大小聲，大聲說笑，這樣也不對。甚至「亂他聽法」，當別人在聽法的時候，我們不但不聽，我們還大小聲說話，在那裡談笑，讓人無法專心聽，這樣也是擾亂人的道心。

Perhaps we talk and laugh loudly while others are listening to the Sutras. That is also wrong. This "disturbs others listening to Dharma". We cannot listen reverently to Sutras, so we speak and laugh loudly and prevent others from focusing on listening. This is disrupting their spiritual cultivation.

或是在講解佛法的時候，卻用偏私的見解，解釋成為不淨的法，這樣也是不對。

Perhaps when we explain the Buddha-Dharma, we add our own skewed opinions and corrupt the Dharma with our wrong interpretation. That is also incorrect.

所以，聽經的時候我們要很尊重。對經尊重，聽經也要尊重。

Let us be more respectful when we listen to Sutras We must respect the Sutras, and be respectful when listening to them.

自古以來，大地眾生皆有靈性。比如蓮池大師有一回他去一間寺院掛單，在那個時候，看到有人抓了很多的蜈蚣，差不多有幾百條的蜈蚣，用一隻弓－－就是竹子彎起來，蜈蚣就綁著吊掛在竹子上。

Since ancient times, all sentient beings possess a spiritual nature. For example, Master Lian-Chi once saw someone catch many centipedes at the monastery where he was staying. There were hundreds of centipedes. This man tied and hung all of them on a bow, a curved piece of bamboo.

從前有的人說以蜈蚣製藥，這個抓蜈蚣的人，就是要把這些蜈蚣抓去賣人。

People used to make medicine out of centipedes. Perhaps this man was going to sell them.

所以蓮池大師看到了，幾百條的蜈蚣綁在竹子上，心中覺得不忍，就花了錢去把他們買了回來，拜託他們放生。一條一條綁著的都解開。

When Master Lian-Chi saw hundreds of them tied to the bamboo, he could not bear it. They were all living beings. So, he purchased them and asked the man to release them.

有的大部分解開放下來的時候，有的已經不會動了，有的好像要走都走不動。其中極少數很快就離開了。

He untied them one at a time. After they were released, some could no longer move, or barely move, and very few could leave quickly.

這樣過了幾天之後，有一天當蓮池大師在寺院裡面與其他比丘談話的時候，忽然間看到牆上有一條蜈蚣。有人看到的時候，就趕快要去驅趕牠。

A few days later, Master Lian-Chi was talking to a monk in the temple when they suddenly saw a centipede on the wall. One person wanted to rush over and drive it out.

看到牠就在窗戶旁邊，蓮池大師就說：「不要趕。」他就站起來對這隻蜈蚣說話：「你是不是在幾天之前，有人要把你們販賣出去，從哪個人的手中，我把你放下來的其中一尾呢？如果是的話，你今天來到這裡，是不是要聽法？你如果是要聽法，我就為你說法。」

Since it was by the window, Master Lian-Chi told him, "Do not drive it away." He stood up and asked the centipede, "Were you one of those I rescued from that man a few days ago before you were about to be sold? If you are, have you come here today to listen to Dharma? If so, then I will expound Dharma for you."

蓮池大師就對蜈蚣說：「眾生皆是一念的無明，犯了錯誤，從今以後，要培養慈悲心。除了不傷害人，還要慈悲喜捨。將來脫離了你現在的身形，再來人間，就要發弘願。」

"All sentient beings make mistakes because of one ignorant thought. Starting today, cultivate compassion. Besides not hurting others, be kind, compassionate, joyful and giving. After shedding this form, you can return to the Human Realm if you make a grand resolve."

說完了以後，這條蜈蚣就轉頭出去了。蓮池大師就說：「去吧！去脫掉你現在的身體，把握因緣發大願。」這是不是這條蜈蚣就是蓮池大師所放生當中的其中一尾呢？說不定是啊！

After he finished, the centipede turned around and left. Master Lian-Chi said, "Go, shed your current form. Seize this affinity and make a great vow." Was this centipede one of those that Master Lian-Chi liberated? Perhaps.

所以，其他的生靈動物，牠也會來聽經。所以我們要尊重經法，我們對於眾生萬物我們也要尊重，不能輕視任何一件事物。我們要好好用尊重心，因為每一件事和物，無不都是有充分的道理存在；所以我們不只是對於經文，我們還要對天地萬物間都要有尊重的心。

So, other sentient creatures will also come and listen to Sutras. Therefore, let us respect Sutras and Dharma. Let us respect all beings and all things. Do not look down on anything. We must have respect for every matter and every object; everything is full of truth. So, not only must we respect Sutras, we must also respect everything in the world.

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僻說聖意
非法說法 法說非法
非犯說犯 犯說非犯

We may have distorted the sages' meaning, called something Dharma when it is not, and vice versa, or called something a transgression. when it is not, and vice versa.

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所以接下來又說－－「僻說聖意，非法說法，法說非法；非犯說犯，犯說非犯。」

Next the text says, "We may have distorted the sages' meaning, called something Dharma when it is not, and vice versa, or called something a transgression. when it is not, and vice versa."

剛才有說了：「邪解佛語。」我們利用佛的教法，利用他的教法，然後對大眾說：「我要來講經。」然而卻會無心錯會經典的內容，錯會佛意。

As I said earlier, sometimes we misinterpret the Buddha's words. We use the Buddhas teachings to claim that we can explain the Sutras. But some people will inadvertently misunderstand the Sutras and the Buddha's intentions.

有的人則是為了謀名求利，所以去告訴別人：「我會講經。」所以他講經的時候就有了偏差，讓來聽的人，對經典就有偏差的認知，這樣的業很重。

Some people do it for their own fame and benefit. They claim they can expound the Sutras, but they do so without correct understanding. This creates tremendous karma.

所以「僻說聖意」就是偏差的錯解，就是所說出來的已經偏差去了，不正。

Some "distort the sages' meaning." Distort means to skew. If we skew the sages' meaning, we have deviated from the true meaning.

「非法說法」，就是這明明不是法，但是他卻偏偏一直說這就是法。記得「不昧因果」和「不畏因果」，這個音只是差了一點點而已，但是結果卻差了很遠。所以「因果不昧」，若是錯解成為「因果不畏」這樣就不對了！

"We called something Dharma when it is not." This is not Dharma, but he claims that it is. The Chinese words, "cause and effect never fails" and "do not fear cause and effect" sound very similar. But there is a big difference in meaning. So, if we explain "cause and effect never fails" as, "do not fear cause and effect", that is incorrect.

所以，不能非法說法！

In summary, we have to have a clear understanding.

「法說非法」－－真的法就是這樣，但是你卻說不是。有的人就說：「你只是修福都沒有修慧。」其實福慧應該要平齊，你若是說：「我已經放下了一切，心境都很清淨。」如此都不去造福，這樣也是不對的。

Do not call something Dharma when it is not or "say it is not Dharma when it is". True Dharma is just like this, but if you say it is not, that is wrong. Some people say, "You only cultivate blessings, not wisdom." Actually we have to cultivate both. If you say, "I will let go of everything, even the thought of creating blessings, so my mind can be pure." This is wrong too.

所以我們應該要啟發我們的愛心去造福人群，我們要福慧雙修，這樣我們才是真正履行到了讀經，或是聽法的意義。

Let us inspire the love in our hearts and create blessings for all humanity. We must cultivate both blessings and wisdom. Then we are truly reading Sutras and hearing the meaning of Dharma.

佛陀來人間無不都是要來叫我們我有那分的愛，啟發我們慈悲喜捨的心。所以「法」就是引導的意思，我們要引導人向正法中行。

The Buddha came to the world solely to teach us to love, to inspire kindness, compassion, joy and giving. The Dharma is His method of guiding us. Let us guide people to practice Right Dharma.

人生是凡夫，難免有錯誤；如果知道了之後，知錯必改，如果可以這樣輔導他走正路，這樣還不晚。你看世間有多少人，多少人中，有多少人沒有犯過錯？大家都犯過錯，經典當中不斷地提醒我們－－「今日懺悔」，過去有犯了錯，所以我今天開始要懺悔。

Humans are ordinary beings, so making mistakes is inevitable. If we can recognize and correct our mistakes, it is not too late. This way we can guide them onto the correct path. Look at all the people in this world. Among them is there one who never made a mistake? Everyone has made mistakes. The Sutras remind us to repent today. We all have made mistakes in the past, so starting today we need to repent.

犯錯最怕的就是知道了但是不肯改，這樣罪就很重了。在不知道的時候犯錯，現在我們敞開他的心房，讓他知道這樣是錯的；過去他不知道這樣是錯的，我們要讓他知道錯；我們還要趕快來為他補充：「不要緊，那是過去了，前腳走，後腳要放。心念不要一直執掛著、掛念在過去，如此未來精進的法你就無法向前走了。所以，彌補過去，唯一的辦法，就是放開心胸，付出你的愛去彌補。」

If we make a mistake, the worst thing to do is recognize it, but refuse to correct it. That creates tremendous bad karma. Before, people did not know they had made mistakes. Now we have made them aware, so they know it is wrong. After they make a mistake and recognize it, we quickly comfort them. "Don't worry. That is in the past. As one foot steps forward, the other must lift. Do not be attached to the past, or else you will be unable to move forward toward this Dharma of diligence in the future. The only way to make up for past mistakes, is to open your heart and mind. Give with love to make up for the past."

這就是我們要知道應該如何去輔導，就是過去雖然有錯，我們也要膚慰他。有的人已經犯了，你如果沒有用正確的法來引導他，反而說：「沒關係，反正你已經做了…」結果讓他這樣一直錯下去，那這樣就是欠缺智慧，這樣做也是不對的。

This is how we can guide others. Even if they made mistakes, we still comfort them. If a person makes a mistake and you say, "Don't worry, just keep doing it." That is also wrong.

所以，有了錯誤，我們知道，就要趕緊輔導他；若是不知道，我們要趕快及時讓他改進，能夠這樣好好的為他分析。

Once they recognize the mistake, let us quickly comfort them and give them the opportunity to change and improve. Then we can earnestly give them an analysis.

有的犯的是輕罪，但是「輕罪說重，重罪說輕」，這樣子也是顛倒。所以我們一定要有智慧好好去分析－－這樣是大錯？或是小錯？

Some commit minor transgressions, but we "call small wrongs great ones, great ones small". This is distortion. So with wisdom, let us analyze if something is a big mistake or a small one.

有的孩子對父母態度、語言等等頂撞著父母，這樣對嘛？不對！既然知道不對那要怎麼樣呢？我們要趕快去輔導他，才不會從小錯一直變成大錯。所以，我們要以智慧去分別，輕重要分別清楚。

Some children are confrontational in action and speech toward their parents. Is this right or wrong? Wrong. What do we do if it is wrong? We must quickly tell them, so a small mistake does not escalate to a big one. So, we must use our wisdom to clearly discern the severity of things.

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抄前著後
抄後著前
前後著中
中著前後

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或是在抄寫經典的時候－－「抄前著後，抄後著前；前後著中，中著前後。」

With regard to the Sutras, "We may have copied the front to the back, and put the back in front, put the ends in the middle, or the middle at the ends."

這就是讓經典的次序錯亂了，這不是很有研究。其實專門在研究的人，要很有前後次序、分門別類，這是專門在研究的人，不能錯繆。

Those who mess up the order of the Sutras are not very knowledgeable. Those who study them must clearly know the order and the different categories. Those who specialize in studying them cannot make errors.

所以我們看到大虛大師在研究《法華經》，他光是前面的序，都是分卷分類得很用心。所以我們應該要知道，要編輯一部經典，實在是很不簡單。

When Venerable Master Tai-Xu studied the Lotus Sutra, he even carefully categorized the preface. So, we know that editing a Sutra is truly not very easy. The same applies when we write an essay.

尤其是我們寫文章也一樣，有時一句話前後調前或是挪後，所表達出來的意思、意義也完全不同。所以有時說話時，前後說的話，或是現場講演、對談，或是編輯時要把文調整得很好，那也要很用心。

Sometimes if a word in a sentence is moved up or back, that can completely change the meaning. So when we are speaking, whether it is something we said before, or something we are saying now, we have to be very mindful in how we express ourselves.

說話的語意，和文字的編排，有時候意思會差很多。所以我們要很用心。

What we wanted to say can come out differently in print, depending on how we order our words. So, we must be very mindful.

或是在糾正別人對或是不對的「律」，比如我們佛教的戒律，很多、很複雜，你若去受戒，你看戒師要說多少的戒。但如果說戒的人有了偏差，受戒的人若是偏著，這樣修行起來也是很辛苦。

Sometimes we correct other people. The precepts of Buddhism are many and complicated. When we receive precepts, the teacher also tells us how many there are. But if precepts are explained incorrectly or if the person receiving them is biased, that makes practice very difficult.

或是對在家人說話的時候，也會誤人的聽聞和理解。所以，總而言之，對待經典，我們要以正思惟、正念、正知、正見，而且要以最恭敬的心來面對經典。這樣，我們才能了解。

Perhaps when they speak to lay practitioners, they may also mislead them in their understanding. In conclusion, regarding the Sutras, we have to have Right Thinking, Right Thoughts, Right Knowledge, and Right Views. We have to also face Sutras with great reverence so we can understand them.

各位，學佛真的要尊重於法，法就如同我們的慧命之母。所以我們要如同對佛的法身，以恭敬心敬重中法經藏。所以，大家要好好多用心啊！

Everyone, in learning Buddhism, we must truly respect Dharma. The Dharma is the mother of our Wisdom-life. Thus, we have to respect all Dharma and Sutras as if we were before the Buddha's Dharma-body. So everyone, please always be mindful.