Dedicate Merits From Self to Others, From Causes to Effects

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人生苦樂自緣境
只因眾生虛妄計
六道輪迴苦難離
唯能至誠求懺悔

Attaching to conditions brings life's pain and joy. This is due to our minds operating under illusions. The only way to leave the Six Realms of cyclic existence is to repent with the utmost sincerity.

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「人生苦樂自緣境，只因眾生虛妄計；六道輪迴苦難離，唯能至誠求懺悔。」

"Attaching to conditions brings life's pain and joy. This is due to our minds operating under illusions. The only way to leave the Six Realms of cyclic existence is to repent with the utmost sincerity."

這一段我們應該很清楚，世間人生的苦樂都是自己去緣。自作自緣，個人受苦的境界都各不相同；這就是我們眾生的需妄計著，所以造成無量無數罪業形象。

This passage should be very clear. The pain and joy in our life comes from how we attach to conditions. We connect to conditions in our own way, so everyone suffers under different circumstances. But as sentient beings our minds operate under illusions, so we create countless manifestations of karma.

個人有個人的境界，無論有多少人相處在一起，彼此之間都不知道－－「我的苦、你的苦」。個人心境的苦難沒有人知道。

Even if we are in the same place, no matter how many people are together, we cannot know each other's suffering. No one knows the suffering in another's mind.

就如我們看人端一杯水，倒底是熱的？還是冷的？端的人最知道。是甜的？還是苦的呢？自己喝下去的那個人才會知道。所以光是用聽的、用看的，任何人都無法體會得到，所以才說「苦樂自緣境」。

For example, when we see a cup of tea, only the person who is holding it knows if it is hot or cold. Is it sweet or bitter? Only the person who drinks it will know. No one can know based on simply listening and looking. So, pain and joy come from how we connect to conditions.

眾生為甚麼會那麼苦呢？就是都有一個虛妄計著！人生本來都是幻化無常，但是我們無法體會什麼是幻化？什麼是無常？每個人都有這樣的計畫，百年、千年的計畫。其實人的壽命活不過百，但都是在規劃－－「這是千年、這是…。」這都是我們人生在虛妄的計著中。

Why do sentient beings suffer so much? Because their minds operate under illusions. Life is basically illusory and impermanent. We cannot realize what illusion is, what impermanence is. Everyone makes these plans, hundred-or thousand-year-long plans. Most people cannot live past a hundred but they are all still planning. "This is a thousand-year-plan, etc." In our lives, we are attached to these illusions.

何況我們什麼東西是我們永遠擁有的？現在夠用就好了，計較那麼多做什麼？這種計較更辛苦。

Moreover, what object can be possessed forever? Having enough right now is good enough. Why take issue over how much you have? This only creates more suffering.

應該做的當然我們就要為他設計，就像「要怎麼樣才能將佛法傳續千秋百世？人倫道德要如何能開闊？」所以這個理就是人要去走，有人人作為典範，自然千秋百世的道理，就能一直流傳下去；不是以物質來流傳。

Of course, we should make plans for the things we must do, like how to pass down the Dharma through the ages, or how to develop morals and ethics. People need to act out these truths; if we all set an example, then these long-standing truths can continue to be passed down. This does not work with material things.

看看過去古代，佛法興盛時，敦煌到處都可以看到，整座山都是佛窟。這些佛窟但今何在呢？歲月流常，一切都風化敗壞掉了；或是受到人為的破壞。

See, in ancient times when Dharma flourished, we saw Buddha-caves everywhere in Dunhuang. Where are they now? Through these many years, everything has been eroded by weather or destroyed by human behavior.

這就能說：「人到底有多久的時間？東西能夠永遠存在多久？」實在是，就算是再長的時間都是幻化。

So, "How much time do we have? How long can objects last?" Even if it is a long time, they are all illusions.

所以說來，這種虛妄計著，就是我們一直想著很長很長，所以就會做出很多、很多，讓我們覺得不可思議的事情。

In a sense, with this attachment to illusions, we will continue to think very far ahead, so we will do many unthinkable things.

眾生的業累計著，所以就六道輪迴很苦，難能離開；唯有我們要至誠懺悔才能得到解脫。

Due to our karma and our scheming and grasping, we transmigrate in the Six Realms. We suffer greatly, and escape is difficult. We can only repent with deepest sincerity.

我們法譬如水已經說多久了呢？再怎麼久，佛法如海水，我們所說過的，只不過去沾著水，舉起來手指尖的那一滴而已；又好像大地的沙土，好像指甲挑起來，手指間指甲裡的沙。

We have talked about Dharma as water for so long. The Buddha-Dharma is like water in the ocean, no matter how long we talk, what we have said is just like a drop of that water on our fingertips, or like the amount of sand we can pick up from the ground with our fingernails.

雖然說了很久，還有很多，我們日常生活中，這種累積的習氣，累積所造作的煩惱很多。我們知道了，唯有至誠求哀懺悔！這都是我們最近所說要：「要求哀懺悔，要稽顙懺悔…」等等，都要從我們內心開始要虔誠懺悔。

Even after talking about it for so long, we still have many accumulated habitual tendencies in our daily living. We have truly created and amassed many afflictions. We now know that we can only repent with deepest sincerity. Recently, we have been talking about sincere repentance and deep prostrations. Both have to come from the depths of our hearts.

懺悔之後，還要發願回向。我們之前《靜思晨語。法譬如水。身心清淨除災難》也在說要回向「懺悔三障所生功德，皆悉回向。」這一句大家一定要記得，因為接下來就一直要回向。

We must reverently repent and then make vows and dedicate merits. Earlier, we also talked about dedicating the merits created by repenting the afflictions of the Three Obstructions. We must remember this passage, because next we are going to be dedicating merits.

其實回向就是發願。我們「惡的消除、善的生出。」所以我們若是消除很多的惡，自然我們能無障礙，向前如願去成就一切功德。這就是發願。

Dedicating merits is actually making a vow to eliminate evil and create good. So if we can eliminate many evils, we will be free of obstacles and move forward to attain all merits as we vowed. This is our vow.

所以我們若是所作的一切，就是要「施與一切眾生，具同懺悔。」我們要佈施出去，我們還要帶人一起來懺悔，就是「施予一切眾生」，就是要－－施「無畏施、法施」，或是物質的「布施」。一切一切我們都是要施與眾生，這叫做「回向」。

With everything we do, we need to "give to all sentient beings so we can repent together". Let us give and then guide them in repenting together with us. "Give to all sentient beings" means to give fearlessness, Dharma, or material goods. We give everything we can to sentient beings. This is dedicating merits.

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諸佛菩薩歷代祖師
依例回向不外於三
一者回自向他
二者回因向果
三者回事向理

All Buddhas, Bodhisattvas and generations of realized masters, according to tradition, dedicated merits in these three ways; First, from self to others. Second, from causes to effects. Third, from deeds to Truth.

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「諸佛菩薩歷代祖師，依例回向不外於三：一者回自向他；二者回因向果；三者回事向理。」

"All Buddhas, Bodhisattvas and generations of realized masters, according to tradition, dedicated merits in these three ways; First, from self to others. Second, from causes to effects. Third, from deeds to Truth."

「回自向他」，一切的事情我們要自己自我懺悔，自己常常自我警惕，凡是所看到的一切，瞭解之後要自我做起，這叫做「回自」。

"From self to others". We must repent all our deeds ourselves. We need to actively do all good deeds, and always be vigilant with ourselves. With everything that we see, after we have gained an understanding from it, we must use this understanding in our own practice. Thus we start "from self".

「向他」就是所做的一切都是為了別人，該做的我應該做，應該做的就是為了他人，這叫做「無緣大慈、同體大悲」，這叫做「回自向他」，就是為了別人去做。

As for "to others," everything we do is for others. We do the things we should do. We should do things for the sake of others. This is unconditional kindness and universal compassion. It is "from self to others", which means we do things for others.

我們自己要去懺悔，不對的就是在於自己；所做的要為他人，此事無分大小，都是一毫一善、一塵一福，我們應該接施與一切眾生，完全為一切眾生。

We need to repent ourselves. What we did wrong, we did ourselves. What we need to do now is for others. The amount does not matter. Even if it is a tiny bit of good or blessings, we give it all to sentient beings, do it completely for them.

或是「回因向果」，就是我們所做的所有事業，所做的一切，一切人與事，所造作的無論是自作他作，我們都要見做隨喜。好的事情，我們自己做要做得很歡喜，看到別人做我們要看得很歡喜，成就別人去做；別人的成就也就是我們的歡喜，這是做好的一切。

Next is "from causes to effects". This means, in our careers, in everything we do, with all people and matters, no matter who actually did the deed, we should see it and take joy in it. If it is a good deed, let us do it ourselves and do it happily. If we see others do good, we should also be happy and help them be successful. Others' accomplishments will also make us happy. All this happens when we do good.

甚至我們還要心心生仁慈利物，心態常常要有仁慈的心，所作的一切都是「利益他人、好施行善」，就要用平等心去普濟一切，這叫做「回向」。

Let thoughts of kindness and benefiting others arise in the life after life. Do everything with an attitude of kindness, so that everything you do benefits others. Be charitable and kind. Be impartial and help everyone universally. Thus you dedicate merits.

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願與一切眾生
現生之內 身心安樂
三災八難 不吉祥事
咸悉消除

May all sentient beings in this present life find peace and happiness in body and mind, and completely eliminate the Three Calamities, Eight Difficulties and unfortunate matters.

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所以既然我們這樣叫做回向，所以這段文字也是這麼說－－「願與一切眾生、現生之內，身心安樂；三災八難，不吉祥事，咸悉消除。」

Since we are dedicating our merits this way, this passage also states, "May all sentient beings in this present life find peace and happiness in body and mind, and completely eliminate the Three Calamities, Eight Difficulties and unfortunate matters."

現在我們在現生，這個時間期待能夠身心安樂。

Right now in our present lives, we hope for peace and happiness in body and mind.

剛才不是說過了，我們都是在自緣境。就算有的人很折磨，他若能看得開，他就很快樂，知道過去我們既然欠人很多，我就分期、逐次攤還，有的人乾脆還快一點，既然要還，我們就要快點拖磨，拖磨著去還完。這樣雖然很辛苦，但是他覺得很快樂，做一天還一天，吃一分苦就消除一分的業。所以他雖然現生遭遇到怎麼樣的困境，環境不能改變，但是心境能改變，他的心境也能安樂。

Didn't I just say that we create our own conditions? Though some people are often tormented, if they can open their minds, they can be very happy. If we know how much we owe people, we repay them in small installments. Some people decide to repay their debts quickly. They would rather get it over with and suffer right away, so their debts will be paid. Although things are hard, they feel very happy. They repay something each day. With each bit of suffering, they eliminate a bit of karma. Although they cannot change the conditions of their present life, they can change their mindset.

我們聽到多少人都是這麼說，他接觸了慈濟之後－－「我改變了我的人生觀，所以我現在心安，很快樂、很甘願所以很歡喜。」這就是在這一世，我們過去雖然有餘報留到現在，我們若是道理清楚之後，我們就要把握在當下，不要內心還在自緣境，又再次造業。

We hear so many people say, "After coming in contact with Tzu Chi, I changed my perspective on life. So now my mind is at peace. I'm very happy. I have no reservations, so I'm very happy." This happens in their present lifetime. Although we still have residual retributions, once we understand the principles clearly, we will seize the present moment. Do not become attached to external conditions and create karma again.

過去做的我們已經知道了，我們要懺悔。所以現在開始，我們既不做、心甘願，就自然安樂。

We know what we did in the past. Now let us repent. So starting now, we willingly cease creating any more karma. Then we will feel peaceful and happy.

再者我們也要期待－－「三災八難、不吉祥的事，都能消滅。」

Next, we also hope that, "The Three Calamities, Eight Difficulties, and unfortunate matters can all be eliminated."

這種「三災」大家都知道了。「三災」有小三災、大三災。

We all know about the three Calamities. There are three major and three minor calamities.

「小三災」就是「刀兵劫」，或是饑饉，或是瘟疫，這些我們都常常聽到。

The Three Minor Calamities are war, famine and disease. We often hear about them.

刀兵劫就是戰爭，饑饉就是天的氣候不穩定；所以有的是乾旱的地方，有的是做大水災。

War refers to violence. Famine occurs when the climate is unstable. Some places experience drought while other places have floods.

因為不下雨，無法耕種，自然就絕糧絕食了，這就是「飢餓」了。不知有多少地方，地上物，眼看著就要收成了，忽然間風來水漲，眼睜睜看著已經成熟的五穀雜糧，已經毀於一旦也很多。所以這都是在「飢餓」當中。

If there is no rain, they cannot grow crops. Then there will be no grains, no food. This is famine. Many places that were on the verge of harvest suddenly lost it all to wind and rain. They watched helplessly as fully mature grains were destroyed overnight. This is all included under famine.

再來就是「瘟疫」。就是所生活的環境都是在瘟疫散播當中，瘟疫就是傳染病。這是我們現在大家都很煩惱！現在醫學界都一直在做研究，要如何預防病菌不斷擴散，所以這也是瘟疫。瘟疫有時候一起，有時真的是無法控制。

Next is disease. Disease refers to disasters such as epidemics. Right now everyone is very worried. Modern medical science is always studying ways to prevent these germs from spreading. This is all related to disease. Once a disease begins to spread, it is sometimes uncontrollable.

這些「刀兵、饑饉、瘟疫」就是叫做小三災。刀兵劫真的是很可怕，瘟疫使人很惶恐，饑饉實在是很無奈，這都是人生當中的苦難。這些還算是小三災。

These are the Three Minor Calamities. War is scary, disease is frightening, and we are helpless against famine. Such is life. They are still considered minor calamities, though. There are also the Three Major Calamities.

還有大三災，那就是火、水、風，火災。

They are fire, water, and wind.

我們也常常聽到哪一個國家，只是焚風一吹，樹枝摩擦，它就會燒幾千甲、幾萬甲。土地大片、山林大，星火一燒，燎原起來，一望無際。這種火災很可怕，因為火災惡性的循環，也會造成空氣，也會造成水土的問題很大。

Starting with fire, we often hear about countries with hot winds and branches closely touching where fires will burn down thousands of acres. In a vast land with big forests, once, a spark ignites, the flames are endless. Calamities of fire are very scary. They create a vicious cycle that leads to big problems for the air, water and earth.

因為火災頻傳，所以空氣一受到污染，可能會造成乾旱，還有水災…甚至冰山在溶解，海水在上升，說不定很多小島都會淹沒掉。何況是雨水，有的地方乾旱，有的地方是破天荒的大雨，水土又沒有保持好，當然水災愈來愈嚴重。

Because wildfires and conflagrations spread, once the air becomes polluted, it may cause droughts. Then there are calamities of water. The icebergs are melting so sea levels are rising. Perhaps many small islands will be immersed. As for rain, some places will face a drought, while others will face a deluge of rain. If we do not protect water and earth, of course calamities of water will get worse.

風災也是，颶風出，那都是瞬間就能消滅一切。

There are also calamities of wind. When hurricanes arrive, they can destroy everything in an instant.

這種大、小三災，都是世界在壞劫的時候。在壞劫就是一直在破壞，或是人倫道德，一直到了末端去，所以叫做「末法」。

Major and minor calamities occur as the world is in a period of decay. During this time there is constant damage. Perhaps we are at the end of morals and ethics. This is the Era of Dharma Decay, which appears in the period of decay.

末法就會在壞劫中，因為末法中人倫道德，一直被消滅掉了，道德僅剩下在最末端罪微末快要消滅的時候；若以一個人來說，一個人心腦，神經一直在破壞，末梢的神經自然就會壞死。

In the Era of Dharma Decay, morals and ethics are gradually eliminated. They have reached their end. Using a person as an analogy, his heart and brain are being destroyed so his peripheral nerves will decay and die.

所以說來，我們人都是小乾坤的一個身軀，我們一切思想動作都是心腦。我們若是頭腦很好，道理我們聽得進去，自然我們所作的一切，都利益人群。士農工商，也要大家的身體健康，思想正確，自然在人群的生活，大家健康社會祥和。

So, we can say that the human body is a microcosm. All thoughts and actions originate in the brain. If our brains work well, we can accept the Truth. Then everything we do is to benefit people. We hope those in every part of society will all have healthy bodies and right thinking. Then in our collective living, everyone will be healthy, society will be peaceful.

假使心腦若生病了，他所作的一切都是自私自利，都是為自己，無法去思考正確，所以這也就是讓我們很擔憂的。

If the heart and brain are sick, everything we do will be selfish, only for ourselves. We will not think about others. This is also very worrisome.

人倫道德，很正統的愛，已經慢慢在人的心，已經淡掉了，所以就會造成器世間－－有形的、器具的世間－－，自然就不斷一直破壞。

Morals and ethics, traditional forms of love, are slowly fading from people's minds. This leads to the material world, the world we depend on, being constantly destroyed.

人倫的破壞，氣候的破壞，這就自然會出現，小三災、大三災。

Humans will cause destruction, the climate will also cause destruction, etc. Then the three major and minor calamities appear.

我們現在要如何拯救世間，唯有要調整人心。人人的心若能「克己復禮」，自己要很殷勤精進來為人群。之前不是說過「回己向他」？就是要能夠－－自己願意克服自己，自己甘願承受去做，做的一切都是為了天下人群。以這種無私的愛，「回己向他」，發這個心願，期待三災八難都能消除，不吉祥的事能變成吉祥，這叫做「三災如何能夠遠離」。

So, how do we save the world now? Only by adjusting people's minds. With self-discipline and a return to courtesy, we can control our mindset and diligently act for the sake of others. Earlier we said to dedicate from self to others. We must be willing to discipline ourselves. We must willingly accept our responsibilities and always act on behalf of all people. We need to promote this unselfish love. We dedicate our merits from self to others. We make this vow in the hope that the Three calamities and Eight Difficulties can be eliminated and unfortunate matters turned into auspicious ones. This is how we distance ourselves from the Three calamities.

還要遠離「八難」，就是「八難處」，八種無法接近佛法的地方，那就是－－鬼神、地獄、餓鬼、畜生；還有北拘盧天、無想天，他長壽、享樂，像這種富貴學道難，不知道人間的疾苦；還有佛前佛後，佛尚未出世之前，哪有佛法可以聽呢？

We also distance ourselves from the Eight Difficulties, the places where we cannot accept Buddha-Dharma. These are the Hell, Hungry Ghost, Animal Realms, and also Uttarakuru, and No-thought Heaven , where people live long lives and enjoy pleasures. It is difficult for the fortunate to learn the Way. They do not know disease and suffering. Also, some are born before and after a Buddha. Before the Buddha came to this world, there was no Buddha-Dharma to hear.

或是佛法已經到了末法，到了末法，自然道理就一直喪敗掉，他的心也不懂得來接近；還有世辯智聰，雖然已經聽聞佛法了，但是他不務正法，獅子蟲自食獅子肉，不只是不懂得護法，而且自己的行為就是讓人看了，就說：「這樣也是佛教徒啊？佛法也沒有多少！」所以這也是破壞佛法，這叫做「八難」。

Now it is the Era of Dharma Decay, when principles constantly decay. People do not draw close to the Dharma. Then, some have mundane cleverness. Although they hear Dharma, they do not practice Right Dharma. They are the parasites that eat the lion's flesh. Not only do they not protect the Dharma, when others see their behavior, they think, "These are Buddhists? How good can this Buddha-Dharma be?" This is another way to destroy the Buddha-Dharma. These are the Eight Difficulties.

這樣的人不懂得親近佛法，佛法雖然他有看到，但是他就是不會用在他自己的身上，這就是造業，不斷的造業。

These types of people cannot accept the Dharma. Although they see Dharma, they do not know how to apply it to themselves. Thus they constantly create karma.

法譬如水，無非就是要人人在造作之後，要趕快利用這個法來洗滌我們的心。人心淨化，才能天地平安，才能社會祥和，才能消弭掉災難。所以我們大家很期待的，就是能三災八難，不吉祥的事，能全都一一消除。

Dharma is as Water. We hope that people will use this Dharma after they commit wrongdoings to cleanse their minds. By purifying our minds we can bring peace to the world, harmony to society, and eliminate all disasters. So, we are all very hopeful that the Three Calamities, Eight Difficulties, and unfortunate matters will be eliminated one by one.

所以這是我們大家的心願，心願就要「身體力行，回己向他」。自己甘願做，為的是大家的平安，這就做願。

This is our collective aspiration. We need to put vows and aspirations into practice, and dedicate merits from self to others. We willingly act to bring peace to everyone. This is our vow.

所以請大家時時多發願，回己向他，就是利益人群，祈求天下無災。所以大家要時時多用心。

I invite you all to constantly make vows and dedicate merits from self to others. Thus we benefit people and pray for a world free of disasters. Therefore please always be mindful.