《靜思晨語。法譬如水》489. 克己復禮知廉恥

Self-discipline, Courtesy, Propriety

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日日都在談心「ㄧ念心起，百萬法門開」。我們若是能夠日日都是善念，那就時時福慧生；所以「福慧」就是「法」。

We speak of the mind each day. One thought arising can lead to 80,000 teachings. If we maintain kind thoughts every day, blessings and wisdom constantly arise. Blessings and wisdom are Dharma.

各位，要如何能讓我們的法門，心的法門能開呢？我們就是要「克己復禮，知識廉恥」。

Everyone, how do we open the Dharma-door of our hearts? By disciplining our selves, being courteous and having a sense of propriety.

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克己復禮 知識廉恥
淨心念純 潔身自愛
擇友從善 遠離惡友

Discipline yourself, be courteous, know propriety. With a pure heart and pure thoughts, maintain purity of conduct and self respect. Choose benevolent friends and distance yourself from negative individuals.

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所以既然要修行，我們就要－－「克己復禮，知識廉恥；淨心念純，潔身自愛；擇友從善，遠離惡友。」

Discipline yourself, be courteous, know propriety. With a pure heart and pure thoughts, maintain purity of conduct and self respect. Choose benevolent friends and distance yourself from negative individuals.

「克己」要時時自我警惕－－外面的境界，內心的念念－－。我們的念，是否被外面的境界把我們誘引出去？無論是對人，或者是對事，或者是對物，心是否受人事物，影響了我們的善念？有沒有？若是有，要趕緊自我警惕，趕快克服下來，這叫做「克己」。

To discipline ourselves, we must be vigilant of external states and internal thoughts. Are our thoughts swayed by external temptations? When dealing with people matters, or objects, are our benevolent thoughts affected by them? Does this happen? If it does, we should promptly alert ourselves and quickly return to our self-discipline.

「復禮」，我們要時時把我們對人的態度，無論是聲音，或者是表達的表情，或者是我們去付出等等，我們是不是有達到禮節？人與人的互相相處，我們若是沒有個規則禮節，如此社會次序會亂，家庭倫理也會亂。

Being courteous means always maintaining the right attitude, in our speech, our expressions, or our actions when dealing with others, are we observing good etiquette? When we interact with people, if we have no etiquette or rules, families and society will be chaotic.

尤其是在修行叢林，更不能欠缺了「克己復禮」。「克己」是內修，「復禮」是外行，所以我們要時時自我警惕。

Spiritual practice centers especially require self-discipline and courtesy. Discipline is internal, etiquette is external. So, we must always be vigilant. We must recognize propriety.

我們站在什麼樣位置，我們就要好好照顧好我們自己，不要超越了廉恥。廉就是要清潔自己，這就是潔愛，我們真的要有自我潔身自愛，真正很清淨；我們要知恥，我們若不知道，而這樣做了違背良知廉恥的事情，背後也是會被人批評。

We should play our roles well and not act in ways that go against our sense of propriety. Then we can consciously maintain the purity of our conduct. We must maintain purity of body and self-respect by remaining humble. If we act in a certain way, won't we be criticized by others?

我們是一個修行者，我們的形態、我們的言語、我們的動作等等…是不是適合我們的身分？各人，無論是有家庭或者是在叢林，我們的這個廉恥就要顧。

As spiritual practitioners, are our demeanor, our speech and our conduct appropriate? Whether we are lay or monastic, we should have a sense of propriety

人與人之間，一定要維護我們人的規則，那就是要守廉恥。做人要很清廉，不要有貪；或者是不要有污穢、污染在我們的身與心。所以做人要潔身自愛「潔身自愛」就是要「淨心念純」；我們若能夠「淨心念純」那就是有「廉恥」，大家要能用心。

In our relationships, we must safeguard human principles so we must keep our sense of propriety. We must remain uncorrupted and not be greedy. Do not allow defilements to taint your body and mind. So, we must maintain purity of conduct; this requires a pure heart and pure thoughts. If our hearts are pure, we have a sense of humility and propriety. Everyone must be mindful.

當然，學佛，我們要自修度人；但是有的人不懂得自愛自修，那要如何度人呢？所以開始要修行，我們就要選擇環境，選擇好的朋友；我們要遠離惡友。真的，朋友對我們實在是影響很大。古人有句話說：「近朱者赤，近墨者黑。」就是說你如果靠近紅的，就是紅的；你若靠近黑的東西，就被黑的污染了。

In learning Buddhism, we cultivate ourselves and guide others. How can we guide others if we have no self-respect or self-cultivation? So, to practice, we should choose a proper environment and choose good friends. We should distance ourselves from negative people, because they can influence us a lot. In the past, people said "Those near red dust become red, those near black ink become black." If you get close to something red, you will turn red. If you get close to something black you will be stained black.

同樣的意思，所以我們要能夠行善或做惡，都在這個與朋友相處往來之間，我們要好好選擇。

For the same reasons, we must very carefully choose positive friends over negative ones.

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知廉識恥 先意問訊
修良正謹 清潔義讓
遠離惡友 常遇善緣

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這段懺文就這樣告訴我們了－－「知廉識恥，先意問訊；修良正謹，清潔義讓；遠離惡友，常遇善緣。」

This passage in the repentance text says, "We will know propriety, pay respect, practice diligently, be pure and forgiving, distance ourselves from bad friends and encounter good conditions."

這樣這段文字就應該很清楚了。我們要「知廉」。這個「廉恥」兩個字是在一起的，廉字就是清淨的意思；恥我們要自己要好好時時警惕，不要去做了犯規犯戒的事情。這個「廉恥」就是要「潔身自愛」的意思。

These verses should be pretty clear. We should have a sense of propriety. With this sense, we remain pure and are constantly vigilant of not breaking rules or precepts. With this sense, we maintain purity of conduct.

所以「先意問訊」那就是我們做人要懂得有禮節，這個進退禮節要有。看看泰國，我們的學生，面對著老師都很懂得禮節看看老師站在那裡，兩個人在說話，學生遠遠地過來，來到老師的前面，要從老師的前面過去，孩子就要趕緊鞠躬，彎腰從老師的面前過去，這就是禮節。所以「先意問訊」就是我們要以我們的形態，表達出恭敬問好的禮節，所以這就是一個禮。

"Paying respect" refers to understanding etiquette. We must be courteous when coming or going. In Thailand, our students treat their teachers respectfully. If they see two teachers standing there, talking, as the students draw near and approach their teachers, before they pass by the students will quickly bow to their teachers. This is etiquette. So we "pay respect" through physical actions to express our reverence. This is a type of courtesy.

那「修良正謹」我們要常常把我們的良知啟發起來，時時刻刻都要啟發良知。我常常說過：「良知、良能。光說知識不夠，知識只是知，分別這個東西；但是良知，良知就是智慧。我們若是內心有良知，自然我們的行為，就能夠很端正，而且做事我們也能夠很謹慎。」

To "practice diligently", we must constantly arouse our conscience. I often speak of conscience and of pure potential. Having knowledge alone is not enough; it only allows us to differentiate things. But our conscience is wisdom. If our conscience is in our minds, our conduct is very proper. Moreover, we will be careful in handling things."

那「清潔義讓」我們的心要常常很清淨。剛才有說過了，我們的心若能夠時時正心、念純，就自然潔身自愛。

"Being pure and forgiving" means keeping the mind undefiled. As mentioned, if our minds are always filled with pure thoughts, we will have pure conduct and self-respect.

我們要知道這個「義」的道理，我們若有這個義禮，自然做事情我們都能夠禮讓。

We must understand principles so we will naturally be courteous and accepting.

所以我們若是識廉恥的人，自然他會考慮很多「不義之才勿取，不道之事不做」，非道理的事情也不會去做。所以若能夠如此，自然就是「清潔義讓」。待人退一步，那就是讓一步，這樣也是一種寬大我們的心胸 。所以「清潔義讓」，就是說擴大我們的心。

So, if we have a sense of propriety, we will consider things thoroughly and not take ill-gotten gains or do improper things, things that go against our principles. If we can do this, we will be "pure and forgiving". If we yield to others, we have an open mindset. So, being "pure and forgiving" means expanding our hearts.

常常對大家說：「生命多長我們不知道，但是把我們的生命拓寬。」拓寬我們的寬度，就是心念寬闊；那也能夠有深度，那就是要有意義。

I often tell everyone that we do not know how long we will live, but we can expand the breadth of our lives. This means we open up and expand our minds. We can also deepen our lives, so they are full of meaning.

端正行為，謹慎我們的動作，開啟大愛，這都是在我們生命中的寬度和深度。所以若能夠如此，我們就能夠「遠離惡友」。其實也是要遠離惡友，才能有辦法知廉識恥；我們若自己能夠懂得知廉識恥，我們自然就能遠離惡友，這是相輔相成。

By maintaining proper conduct, and being careful with actions, we unlock our Great Love and expand the breadth and depth of our lives. So, if this is so, we can "distance ourselves from bad friends". By distancing ourselves from bad friends, we can have a clear sense of propriety. If we understand propriety, we distance ourselves from unwholesome people. These actions complement each other.

所以這念心若守得好，我們的良知、良能不只是能分別，我們還是能夠自愛潔淨，這樣自然我們就能夠常常遇到善友。因為我們自己自愛，能自愛的人，自然他也會靠近你。所以朋友也是以類而聚；什麼類的人，他就和什麼類的人在一起。

If we are vigilant of our minds, not only can we differentiate, we remain undefiled. Then we will always meet benevolent friends. If we maintain our self-respect, other people who respect themselves will naturally be drawn to us. They say that birds of a feather flock together. People who are similar like to be together.

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收攝六情 守護三業
捍勞忍苦 心不退沒
立菩提志 不負眾生

Control the Six Emotions, guard the Threefold Karma and endure hardships and not regress. We will make the Bodhi-vow and not forsake sentient beings.

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接下來在說，我們要－－「收攝六情，守護三業；捍勞忍苦，心不退沒；立菩提志，不負眾生。」

Next the verses indicate that we will, "Control the Six Emotions, guard the Threefold Karma and endure hardships and not regress. We will make the Bodhi-vow and not forsake sentient beings."

什麼是「六情」？因為我們有「眼、耳、鼻、舌、身、意」，所以外面的境界，容易來誘引我們，煽動我們的情。所以我們的這個六情，就是六根；我們的六根要守好，不要外面的境界一誘引我們，就煽動了我們的六情去造業，那就很不好了。所以我們一定要「收攝」，對我們的六根不要放縱出去，這個六根門我們要守好。

What are the Six Emotions? As we have eyes, ears, nose, tongue, body, mind, external conditions easily tempt us and ignite our emotions. So, the Six Emotions are the Six Roots. We should safe guard the Six Roots to not allow external conditions to beguile us and incite our Six Emotions so that we create karma. That would be very bad. So we must control our Six Roots and not indulge them. We should safeguard these Roots.

「眼」有「眼根門」，你的眼根門若一開，這個意根的門就隨著後面去造作。所以我們修行，就是要好好守護我們的這個六根，所以叫做「收攝六情」。

These Roots are like doors. If the door of our Eye-root is opened, our Mind-root subsequently proceeds to function. So, in our spiritual practice we must thoroughly safeguard our Six Roots. This is called "controlling the Six Emotions".

那「守護三業」，三業就是「身、口、意」三業。那麼我們的「口業、身業、意業」，我們要好好守護好。

"Guard the Threefold Karma" The Threefold Karma consists of the karma of our speech, body and mind. We must thoroughly guard these.

「眼」有「眼根門」，你的眼根門若一開，這個意根的門就隨著後面去造作。所以我們修行，就是要好好守護我們的這個六根，所以叫做「收攝六情」。

These Roots are like doors. If the door of our Eye-root is opened, our Mind-root subsequently proceeds to function. So, in our spiritual practice we must thoroughly safeguard our Six Roots. This is called "controlling the Six Emotions".

那「守護三業」，三業就是「身、口、意」三業。那麼我們的「口業、身業、意業」，我們要好好守護好。那口要時時說好話，不要造口業；身要時時行好事，不要越規戒；心要時時存好的念。所以這三樣若能守得好，那麼我們修行就能夠「捍勞忍苦」。

"Guard the Threefold Karma." The Threefold Karma consists of the karma of our speech, body and mind. We must thoroughly guard these. We must always speak kind words so we do not create speech karma. our bodies should always do good deeds and not violate precepts. Our minds must harbor good thoughts. If we can control these three aspects, we can "endure hardships".

慈濟的宗門，看看我們的慈濟人，他們也要很勇敢；同樣他們也要收攝六情，他不會被外面的外境誘引。所以他才能夠一心一志，佛心師志；所做的就是入人群中去，去幫助人。有的家庭很亂，很髒，生蟲、老鼠、蟑螂。甚至幫他打掃當中，也常常會遇到蛇。我們覺有情，拉長情擴大愛，有這種菩薩的覺有情，才能有辦法走入那個境界。

In the Tzu Chi School of Buddhism, Tzu Chi volunteers are very courageous. They control their Six Emotions and are not tempted by external influences. They single-mindedly devote themselves to Tzu Chi and carry the mission of the Buddha. They go among the people and help others. Some care recipients' homes are dirty and infested with pests, rats and cockroaches. So, when they go to help clean they may even encounter snakes. As Bodhisattva practitioners, they give with Great Love. They need the enlightened love of Bodhisattvas to be able to enter those environments.

對那個人我們不討厭，反而起憐憫心去愛他。常常看到，腿抬起來，長蟲了；身體翻過去，爛了。我們慈濟人仔細地輕輕去膚慰，輕輕去幫他擦，去幫他洗。你看，這也是在那個六情關裡中。

When they see those people, there is no disgust, instead they feel sympathy and love. We often see people with infestations on their legs or sores all over their bodies. Our volunteers mindfully comfort them and gently cleanse their wounds for them. This is how the volunteers are conscious of their.

還有在我們的「三業」。你要如何做，才能夠達到克服這種苦勞的事情？這對一般人來說，是一種苦勞的事情；但是菩薩這分的愛，他完全不以為苦，不以為勞。他覺得說我們來幫助他，清理他的身體，清理他的環境，這是讓人間即刻就能夠「化穢土為淨土」。

Six Emotions and Threefold Karma while they perform such laborious tasks. Such tasks are considered difficult for most people. Yet with the love of a Bodhisattva, they do not feel it is laborious at all. Instead, by helping others cleanse their bodies and clean up their environments, they can instantly transform this defiled world into a Pure Land.

看到慈濟人做得很歡喜，這是不是捍勞忍苦呢？他做得到，一般人做不到；他做得到，那「心不退沒」，絕對勇往直前，絕對不退縮，這就是菩薩。所以這些人都已經立菩提願了，就是志願。

Tzu Chi volunteers do such work joyfully. They are able to do what most people cannot. They can do it, and "will not regress". They courageously venture forward and never retreat. They are Bodhisattvas who made the Bodhi-vow, took up this mission.

我們已經「立菩提志」，而且「不負眾生」，我們沒有辜負這些眾生，意思就是說沒有遺棄他。無論如何苦難的眾生，我們就已經是發心立願了，做菩薩就是要拯救眾生。就如同當醫生，他就是要救病人，做一個好醫師，他就沒有辜負病人的寄託。我們發心立願行菩薩道，我們就沒有辜負眾生。

We have already "made the Bodhi-vow" and will "not forsake sentient beings". We will not let these beings down. This means that we will not abandon them, no matter what kind of suffering they are in. Since we have made the vow of the Bodhisattva, we need to save sentient beings, just as doctors vow to save their patients not let his patient down. If we vow to walk the Bodhisattva-path, we are not letting sentient beings down.

慈濟的法門就是這樣，我們既已發心起來，我們絕對心不退轉。所以不怕捍勞，所以我們還甘願忍苦。所以「捍勞忍苦」，無論多麼辛苦的勞動，我們都能夠克服，捍衛我們這念心不能退縮，叫做「捍勞忍苦，心不退縮」。

This is the Tzu Chi method of practice. If we make this resolve, we never regress. We do not fear hardship; instead we endure it willingly. So, we endure hardships. No matter how difficult it may be, we can overcome it. We defend our determination and do not regress. This is enduring hardships and not regressing.

看到這段文字，真的我也沒有辜負慈濟人；那慈濟人也沒有辜負，所有苦難的眾生，這就是我們同心、同志願。這就是我們慈濟法門就是我們的道場。

When I read this passage, I feel I have not let Tzu Chi volunteers down, and Tzu Chi volunteers have not let suffering sentient beings down. We share the same mindset and mission. This is the Tzu Chi method of practice. This is our spiritual training ground.

所以慈濟宗門，就是一定要做到這一點，對內，對自己要克己；對外，復禮。克己就是你要克服你的心，種種的困難環境；那復禮，對這些境界，我們一定要維持戒律以及規則，以及維護這個禮節。這就是我們平常時，一直一直在提倡，這就是我們慈濟宗門，一定要做到這樣。

In the Tzu Chi school of Buddhism, we must be able to develop these things. Internally, we must be self-disciplined; externally, we must be courteous. Self-discipline is about overcoming the mind and various difficult situations. Being courteous means that in those conditions. We will uphold the precepts and the principles and also uphold our etiquette. This is what we always promote. Practitioners of the Tzu Chi School of Buddhism must be able to achieve this.

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發願已 皈命禮諸佛

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在這段文字中，我們就已經看出了「立菩提志，不負眾生」，所以我們還要再發願。發願之後，我們就「皈命禮諸佛」。因為我們這念心，就是佛心，我們要時時向佛敬禮，向菩薩學習，所以我們要身心皈命，同時我們要以身體來禮敬。

According to these verses, we should "make the Bodhi-vow and not forsake sentient beings". So, we should make this vow, and then "take refuge with and pay respect to all Buddhas". We take the Buddha-mind as our own. So, we always pay respect to the Buddha and learn from Bodhisattvas. We must take refuge in mind and body. We should also pay respect physically.

所以在《水懺》中，他一直把法說了讓我們知道。法說完之後，啟發人人這分時時提高警覺對外面的境界我們不要犯。犯了我們要趕緊懺悔；那懺悔之後我們要趕快再又再立願。這就是水懺的功能時時警惕我們，時時引導我們這分，皈命恭敬虔誠的心。

The Water Repentance reveals the Dharma to us. After teaching the Dharma, it arouses our heightened sense of vigilance, so that we will not commit transgressions. If we err, we must quickly repent. After repenting, we quickly make a vow. The Water Repentance's function is to always alert us, and guide us into the mindset of taking refuge with respect and reverence.

所以就要「皈命禮諸佛」。各位，大家這念心一定要時時恭敬，一定要時時懺悔，自我警惕。

So, we "take refuge and pay respect to the Buddha". Everyone, our thoughts must always be respectful, repentant and vigilant.

所以請大家要好好「克己復禮，知識廉恥，要淨心念純，潔身自愛，擇友從善，遠離惡友」，請大家要多用心。

So, please discipline yourself, be courteous, and have a sense of propriety. We must maintain pure hearts and pure thoughts, have purity of conduct and self respect, choose benevolent friends and distance ourselves from negative influences. Everyone, please always be mindful.