When We Eliminate Wrongdoings, Blessings Arise

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學佛行者即心即佛
行菩薩道不捨眾生
得清淨行回入娑婆
盡虛空遍法界無盡

Buddhist practitioners have minds like the Buddha. On the Bodhisattva-path, we cannot abandon sentient beings. With pure actions, we return to the Saha-world throughout space, across all realms, without end.

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「學佛行者，即心即佛，行菩薩道不捨眾生，得清淨行回入娑婆，盡虛空遍法界無盡。」我們應該要時時發這樣的願，既然我們已經學佛了，不只是學佛，要回歸到佛的境界去，因為眾生就是煩惱無明，所以我們要回過頭來好好修行。

"Buddhist practitioners have minds like the Buddha. On the Bodhisattva-path, we cannot abandon sentient beings. With pure actions, we return to the Saha-world throughout space, across all realms, without end." Let us always make this type of vow. We are already learning Buddhism. More than just learning, we must return to the Buddha's state of mind. All beings are full of afflictions and ignorance, so we must go back and focus on spiritual practice.

修行的起點就是由行菩薩道開始。

Our practice begins with walking the Bodhisattva-path.

「菩薩道」是「易行道」，雖然也會聽到有的人說菩薩道很難，但只要你提起那念佛心，有愛，自然你的行為就是在菩薩道中。

The Bodhisattva-path is an easy path. Some people say walking it is very difficult. As long as you bring forth the Buddha-mind and have love, naturally all your behavior will be in accord with the Bodhsiatva-path.

這種菩薩道，起一念的愛心，不忍眾生受苦難，不忍眾生無明，不忍眾生造眾業，不忍眾生墮落。所以我們以這念愛心，那就是不忍，疼惜眾生，所以不捨眾生，我們期待在眾生人群中行菩薩道。

After loving thoughts arise on this Bodhisattva-path, we cannot bear to let sentient beings suffer, we cannot bear to let them be ignorant, we cannot bear to let them create bad karma, and we cannot bear to let them fall. Because of our love, we cannot bear it. We cherish them, so we cannot abandon them. We want to always be among the people; though amidst the billowing red dust, we still must purify our minds bit by bit.

雖然是滾滾紅塵，不過，我們的心就是要分分淨化。所以我們過去一直說：「懺悔、懺悔」。懺悔就是警惕自己，反省自己。懺悔之後我們還要再回向，回向之後還要發願。這種的發願、回向，也就是修行不只是獨善其身，修行就是要走入人群兼利他人。但是在人群中，污染很多，所以我們要保持住我們清淨的心，才能回入娑婆。

We have been constantly talking about repentance. Repentance is a practice of being vigilant and self-reflective. After we repent, we dedicate merits and also make vows. Making vows and dedicating merits shows we are not practicing only to benefit ourselves. In our practice, we must work with people and benefit others. But interacting with people brings defilements. We need to keep our minds pure so we can return to the Saha-world.

所以我們修行是為甚麼？為了如何自我淨化，同時也能淨化他人。所以「得清淨行，回入娑婆行」，還要再回來娑婆世界中。

So the goal of our spiritual practice is purifying ourselves as we help purify others. After attaining purity, we return to the Saha-world.

所以我們慈濟人常常說：「快去快回。」現在這一段的眾生緣若盡，去了之後要再趕快回來，這就是我們的心願－－再回入娑婆來，度化有緣人。

So, Tzu Chi volunteers always say, "Go and come back quickly". When our affinities here end, we quickly leave this world, and then we want to quickly return. This is our vow, to repeatedly return to the Saha-world to ehlp transform those who have connections with us.

到底我們要在娑婆多久？在這樣的堪忍世界我們要待多久？我們要發大願，不要計算時間，那就是盡虛空，還要遍法界。無論在哪裡，雖然六道輪迴很辛苦，但我不入地獄誰入地獄？這些希望大家都能體會。

How long do we remain here? How long do we endure this world of suffering? We must make a great vow that is not limited by time. Our vow reaches across the universe and all realms, no matter where they are. Cyclic existence is filled with suffering, but if we do not venture into Hell, who will? I hope everyone can realize this.

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如諸佛菩薩所發誓願
所修福智 所行回向
我亦如是發願
修集回向

Just as all Buddhas and Bodhisattvas make vows, cultivate blessings and wisdom and dedicate merits, we will likewise make vows, practice, accumulate and dedicate merits.

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虛空界盡
眾生界盡
眾生業盡
眾生煩惱盡

Throughout space, throughout all realms of sentient beings, till sentient beings' karma ends, till sentient beings' afflictions end.

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來，我們在來看接下來這段文－－「如諸佛菩薩所發誓願、所修福智、所行回向，我亦如是發願、修集回向－－虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡。」

Come, let us look at this next passage, "Just as all Buddhas and Bodhisattvas make vows, cultivate blessings and wisdom and dedicate merits, we will likewise make vows, practice, accumulate and dedicate merits, throughout space, throughout all realms of sentient beings, till sentient beings' karma ends, till sentient beings' afflictions end."

我們的心，要和諸佛菩薩的心一樣。我們所發的願，也要和諸佛菩薩的願一樣。所以「所發誓願、所修福智、所行回向」。佛是這樣發願，我也是這樣發願。

Our minds should be like those of all Buddhas and Bodhisattvas. The vows we make must also be like theirs. So he writes, "as they make vows, accumulate blessings and wisdom and dedicate merits." The Buddha did these things. We emulate the Buddha in making vows, and "we practice, accumulate and dedicate the merits."

尤其是「修集回向」，修就是修行。我們不知過去多久以前，有這分緣，與諸佛菩薩結了這分緣，我們這一生來人間，又值遇佛法，讓我們又有修行的機會，所以無論我們修多少行，是大是小，點點滴滴，我們合集會聚起來，我們都要回向，要回向給予一切的眾生。

Practice is spiritual cultivation. Who knows how long ago we created this affinity with all Buddhas and Bodhisattvas! We have been born into the Human Realm and are fortunate to encounter the Buddha-Dharma. It is because of our karmic conditions that we have this opportunity for spiritual practice. No matter how much we practice, whether a lot or a little, we collect and accumulate every bit and dedicate these merits. We dedicate them to all sentient beings.

在之前的《靜思晨語。法譬如水。回自向他 回因向果》有說到－－「回自向他」，就是我們要不斷地好好修行，不斷付出，為的就是苦難的眾生，所以我們時時自我反省，時時自我鞭策，這都是「回自」。我們自己要立這樣的心，發這樣的願，要先要求自己，我們所發的願都是為了眾生，所以叫做「回自向他」。

We have been talking about dedicating merits from self to others. So let us constantly practice and benefit others. We do so for the sake of suffering sentient beings. We constantly reflect on ourselves, and motivate ourselves. This is coming "from self". Let us establish our resolves. When we make this kind of vow, we must first place demands on ourselves. The vows we make are to benefit sentient beings. This is dedicating merits from self to others.

「修集回向」，我們所修的點滴都要合集會聚，同樣也是為了天下眾生。所以說：「虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡。」我們所祈求的就是盡虛空、遍法界都有佛法。

"We practice, accumulate and dedicate merits." Everything that we have been cultivating should be gathered together for the sake of all sentient beings. "Throughout space and all realms of sentient beings, till sentient beings' karma ends, till sentient beings' afflictions end." What we pray for is that throughout space, across all realms of realty, the Buddha-Dharma will always be available.

佛法能洗滌眾生，能洗滌遍法界；遍法界就是包括了時間、空間、人與人之間，這樣的眾生界，我們都能以佛法去淨化。尤其是「眾生業盡」，但願眾生接受佛法之後，人人能修善向道，這樣業就盡了。

The Dharma can cleanse all sentient beings and all realms of reality. All realms of reality includes time, space, and relationships. We can purify these realms of sentient beings with the Dharma, "till sentient beings' karma ends". Hopefully after sentient beings accept the Dharma, they can cultivate good practices. Thus, karma comes to an end.

「眾生煩惱盡」，眾生會受盡苦磨，就是因為煩惱。要怎樣讓眾生的煩惱都能去除呢？這都需要我們發願回向。我們要發與佛菩薩同樣的願，回向於盡虛空遍法界，但願眾生人人心地淨化；這就是我們要發願，要修行、要回向，一直到盡虛空界，「虛空界盡」。這就是很大的宏願。

"Till sentient beings' afflictions end." Sentient beings experience so much suffering because of their afflictions. How can we fully eliminate the afflictions of sentient beings? We need to make vows and dedicate merits. We make the same vows as Buddhas or Bodhisattvas, dedicate merits throughout all realms of reality, so that all minds may be purified. So, we must make vows, engage in spiritual practice, and dedicate merits until we reach the end of all space. This is a very grand vow.

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我此修行回向終無有盡
發願回向已
至心信禮常住三寶

We will practice and dedicate merits without end. Having made our vows and dedicated the merits, with deepest sincerity and faith, we pay respect to the ever0abiding Three Treasures.

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再來－－「我此修行回向終無有盡。發願回向已，至心信禮常住三寶。」

Next, "We will practice and dedicate merits without end. Having made our vows and dedicated the merits, with deepest sincerity and faith, we pay respect to the ever0abiding Three Treasures."

「我此修行回向終無有盡」，就是虛空界盡、眾生界盡，就是我們的修行回向，始終都沒有窮盡，所以這個願很大。

"We practice dedication of merits without end ." throughout all realms of sentient beings, our spiritual practice and dedication of merits will never end. This is a tremendous vow.

所以我們要念念好念、事事好事，方向正確，步步正向，若能這樣，就是「託諸佛菩薩的慈悲願力」，所以我們才懂得向他們看齊。

We want every thought to be a good thought, every deed to be a good deed. If our direction is correct, every step is correct. We can do this because of the power of the Buddhas' and Bodhsattvas' compassionate vows. This why we follow in their footsteps.

所以我們現在應該要「至心信禮常住三寶」，佛法就是仰仗三寶，佛、法、僧就是三寶。佛乃宇宙間的大覺者，所說得法非常的究竟，天下萬物的所有真理，無一不是歸納於佛法之中；佛法的真理，無不都是天下宇宙萬物真理之源頭。所以我們現在應該要皈敬大覺者以及他所覺悟、所說出來的真理。

With deepest sincerity and faith, we "pay respect to the ever-abiding Three Treasures." The Buddha-Dharma relies on the Three Treasures, which are the Buddha, Dharma and Sangha. The Buddha is the Enlightened one of the universe. The Dharma He expounds is the ultimate teaching. All truth in the universe is contained within the Dharma. The truth of the Buddha-Dharma is the origin of all truth in the universe. So, right now we should turn to the truth of the Great Enlightened One.

大覺者的真理要能傳續下去，那就是「僧」，他發佛所發的願，行佛所行之行，這種法脈、脈脈相傳，這樣慧命才能夠在世間永住，長長久久永遠住世。所以我們還要再發願，我要要更虔誠，至心禮常住三寶。

People are needed to pass on this truth. That falls to the Sangha. They make the vows that the Buddha made, they practice what the Buddha practiced. Thus this Dharma-lineage is able to continue on and our Wisdom-life can abide in the world forever. So, when we make vows, we need to be very reverent and sincerely pay respect to the ever-abiding Three Treasures.

每天、每天，我們都要至心禮常住三寶；其實「自性三寶」更要分分秒秒時時不斷，我們也都要至心禮敬。人人的自性三寶，我們自己也要自愛、自尊重。佛心看人，人人都是佛，所以我們也要時時尊重人人，這就是我們要如何提昇，讓我們清淨無染的心，與佛很靠近，菩薩的芳蹤也要能夠跟得很緊。這都是要看我們的心，是不是時時都保持得很清淨？清淨的心，才是修學佛法究竟的心。

Every day we must pay respect to the ever0abiding Three Treasures. Actually, every minute, every second, we need to constantly pay our sincere respect to the Three Treasures of our intrinsic nature. Everyone has these intrinsic Three Treasures. So we need to have self-love and self-respect. If we look at people with the Buddha-mind, we see everyone as a Buddha. So, we must always respect everyone. That is how we can elevate our pure and undefiled minds. To be close to the Buddha, to closely follow in the Bodhisattvas' footsteps, all depends on whether or not. We can always keep our minds this pure. A pure mind is our ultimate goal as Buddhist practitioners.

所以這就是法譬如水，要如何來洗滌我們的心－－

So, "Dharma as Water" is about how we can cleanse our minds.

先讓我們瞭解這種小小的惡，累積起來變成大惡；小小的習氣累積起來，變成十惡不赦的惡行。

It first helps us understand how small evils can accumulate and become great evils. When small habitual tendencies are accumulated, they turn into unforgivable wrongdoings.

一直讓我們知道，眾生這麼多的惡，都是起源於內心的污染；內心的污染就要洗滌，要洗得乾淨。

Thus we know that all evils in sentient beings arise from the defilements in our minds. We need to wash away these defilements. We must wash our minds clean.

要如何洗？用「法」來洗滌。所以東西髒了用「水」洗，心髒了要用「法」洗。

What do we wash them with? With Dharma. When things are dirty we wash them with water. When minds are dirty we wash them with Dharma.

《水懺》分為上、中、下三卷，三卷的懺文已經到此為止。不過雖然文字有限量，法是無限量。所以我們必定時時要將法如同水一般，時時向我們的內心洗滌。

The Water Repentance is split into three volumes. The three volumes of the text end here. Although the words are limited, the Dharma is limitless. So, always use this Dharma like water to constantly cleanse your minds.

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懺如浣滌
以水為名
至心頂禮罪根清

Repentance is cleansing thus it is named Water. With deepest sincerity we prostrate and clear away the roots of transgressions.

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罪滅福由生
慧日普明
覺海性圓澄

When we eliminate wrongdoings, blessings arise. The Wisdom-sun illuminates everything. Our enlightened nature is perfect and clear.

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再下來這段文是懺的讚文，又再告訴我們－－「懺如浣洗，以水為名。至心頂禮罪根清，罪滅福由生。慧日普明，覺海性圓澄。」

The next passage was written in praise of the Water Repentance, "Repentance is cleansing thus it is named Water. With deepest sincerity we prostrate and clear away the roots of transgressions. When we eliminate wrongdoings, blessings arise. The Wisdom-sun illuminates everything. Our enlightened nature is perfect and clear."

懺就像在洗東西一般，所以將法譬如於水一般。所以「水懺」的名稱，我們就知道，「懺」就是在洗我們的心；要洗我們的心就是要用法。

Repenting is like washing something. Thus, we compare the Dharma to water and call this the Water Repentance. We know that repentance is the practice of washing our minds. To wash our minds we use the Dharma.

所以這部經典，悟達國師所寫的懺文，名稱叫做《水懺》，我們要「至心頂禮罪根輕」，我們要以很至誠的心禮拜，真正的懺悔要身心平行。

So this classic text, this repentance text written by Master Wu-Da, is named the Water Repentance. "Wit deepest sincerity we prostrate, and clear away the roots of transgressions." We must prostrate with deepest sincerity. True repentance is practiced in both body and mind.

無論是什麼樣的宗教，只要你投身進入這個宗教當中，它一定就有這個儀式，懺悔、祈禱等等的儀式，這是身行，雖然身行是事項，但是以事來顯理，事相若不現前的話，要如何顯示這個道理的明確呢？所以我們這種事相禮節，必定要表達出來，這樣才能向我們的內心洗滌，警惕我們自己，我們要清淨我們的行為。

Regardless of your religion, once you become a follower of that religion, it has certain ceremonies for repentance, prayers, etc. these are physical practices. Though this is only an outward appearance, we use it to manifest the truth. If we do not manifest these appearances, how can we show that the principles are correct? So, these ceremonial practices must be fully expressed to show that we have fully cleansed our hearts. Thus we need to be vigilant and more diligent in our behavior.

所以罪根要清淨，就是要靠我們時時都能事理平行的懺悔。

Clearing away the roots of transgressions requires that we. Constantly repent internally and externally.

我們若能罪根清淨，就「罪滅福由生」，我們的罪若滅了，福就生了。如同清水，放在一個會漏的桶子中，年月一久，灰塵、塵埃一直覆蓋上去。水是漏掉了，污垢是留著了！所以我們現在把那些污垢都洗乾淨之後，吸收下來的是清水、是法，所以自然罪洗掉了，吸收進來的法就是福慧，所以升起的就是我們的「智慧」以及我們的「福」，所以「慧日普照，覺海性圓澄」，我們就覺悟了。

If we can clear away the roots of transgressions, we "eliminate wrongdoings, give rise to blessings." Once we eliminate wrongdoings, blessings arise. This is like putting clean water in a leaky bucket. Over time, dust will cover it. The water will leak out and the filth will accumulate. So, after we wash away that filth, the clean water we can absorb is the Dharma. Once wrongdoings are washed away, the Dharma we absorb is blessings and wisdom. We give rise to wisdom and blessings. It says, "The Wisdom-sun illuminates everything, our enlightened nature is perfect and clear." We become enlightened with the Wisdom-sum.

「慧日」，我們污垢的內心都已經洗乾淨了，我們的心鏡都已經顯明了；慧日高空，這面鏡照耀到日光，就能夠回向照射在大地上。

Once we wash the filth from our minds the mirror in our minds is clearly revealed. The Wisdom-sun hangs high. When this mirror faces that light, it can reflect it towards the entire planet.

看看從前的人，室內如果暗暗的，沒有點蠟燭，他們的屋頂就有一面鏡子，瓦面中就放了一片玻璃，那快玻璃所照射進來的光，我們再用一面鏡子，把從玻璃窗所照射下來的日光，反射轉而照射向暗角。同樣這個鏡面，雖然是間接反射自太陽光，但那道光線也能夠照耀到黑暗的地方。

Look at people in the past. If a room was dark, they did not light a candle. They would place a mirror on their rooftop. The put glass among the roof tiles, which allowed the reflected light to shine in. then they used another mirror to reflect that ray of sunlight into dark comers. Though this mirror did not directly face the sun, its reflected light could illuminate dark comers.

慧日能夠普照，無論是直接或是間接，只要我們的心鏡擦乾淨之後，我們就能普照大地。人人的鏡子清明，這種就是很普遍；由其是我們的「覺海」，我們覺性如海，尤其是這個「覺海圓澄」，覺性很清淨，所以靜寂清澄。

The Wisdom-sun can illuminate everything, both directly ad indirectly. Once we clean the mirror in our minds, we can illuminate the whole world. If all our mirrors are clean, this illumination will be universal. As for our enlightened nature, it is as vast as the sea. In particular, it is perfect, clear and very pure. Thus it is pure and tranquil.

學佛其實沒有什麼很奧妙的，其實他只在我們的日常生活當中。我們日常生活的方向若正確，一切都是正向、正面、正法、正思維、正行等等…一切都正了。

Everyone, there is nothing profound about learning Buddhism. It is all about our daily living. If our direction in life is correct, then everything we do is proper, with Right Dharma, Right Thinking, Right Actions, etc. everything will be right.

所以懺悔是消業障。我們所有業的障礙，人間很多的障礙，就是因為我們有業。過去所造的業緣，現在所得到的事項道理，都有很多障礙；不是別人做給我們的，都是我們過去所作的累積而來的。就像布塊已經髒了，我們就要趕快洗，洗滌乾淨。

So, we need to repent the Obstruction of Karma. We face many obstacles of karma. So many of the obstacles in this world are the result of the karma we have created. Due to the affinities we created in the past, we now face many obstacles that manifest. In the things which we encounter. These obstacles were not created by other people. We ourselves accumulated them in the past. If a cloth is ripped or dirty, we need to wash it clean.

因為在過去有迦諾迦尊者，他以三昧水為悟達國師，洗滌了過去的冤結，所以現在我們才有這部「水懺」可遵循。悟達國師所寫的水懺這篇文，普行在天下，就是要回報迦諾迦尊者以三昧水洗滌了他的冤業，因為如此他才造懺。

In ancient times, Venerable Kanaka used. Samadhi-water to wash away the enmities that Imperial Preceptor Wu-Da created in his past. That is how we came to have the Water Repentance. Master Wu-Da wrote the Water Repentance and circulated it to repay the kindness of Venerable Kanaka, who washed away his karma with Samadhi-water and helped him crate his repentance text.

我們也要感恩悟達國師，因為悟達國師的知恩回報，才能有「水懺」這些文字，讓我們自我警惕，就如同一面鏡子，面面都在警惕我們。所以期待我們人人的靈、我們心地的覺性，就如明朗的妙明，能照耀在人群天地之間。

So, let us also be grateful for Master Wu-Da. Because he knew to repay grace, we have the words of the Water Repentance to help us be more vigilant. The words are like mirrors. Each mirror is alerting us. So I hope that the enlightened nature in all of our minds, this bright and wondrous light, can illuminate everyone and everything.

諸位，經過這麼長的時間，請大家不要辜負悟達國師造這部懺，不要辜負諸佛菩薩回入娑婆救度眾生的恩德，所以我們要時時多用心。

Everyone, it has been so long. Please do not fail to repay master Wu-Du's creation of the Repentance, or the grace of all Buddhas and Bodhisattvas, who return to Saha-world to save sentient beings. So, please always be mindful.