我們在《靜思晨語。法譬如水。十回向行（二）不壞回向》說過了「正顯中道」。在正顯中道的前面，大家應該還記得在《靜思晨語。法譬如水。十迴向行（一）救護一切眾生，離眾生相回向》當中所提到的「度化眾生」。
Yesterday we spoke about "expressing the Middle Path". We should also remember to "transform all sentient" beings.
我們人與佛，眾生與佛本來佛性平等，為何又有佛與凡夫的差別，只是在一個字─「迷」、迷者就是凡夫；「覺」、覺者就是諸佛，在這個迷與覺的分別而已。
Sentient beings and Buddha have the same rapture, so why are Buddha and ordinary people different? One thing separates them: delusion. Ordinary people are deluded. All Buddhas are enlightened. That is the difference between them.
「本覺」 本具與佛同等清淨本性 「始覺」 聞法後有所覺悟 發願修行回歸佛性 Innate Enlightenment: Everyone possesses the same pure innate nature as Buddha. Initial Enlightenment: After listening to Dharma, one must come to a realization and vow to practice to return to Buddha-nature.
我們現在在迷的凡夫地，我們有一個「始覺」，就是我們應該開始覺悟了。開始的覺悟，就是我們要回歸與佛同等的境界，也就是回歸我們的本覺。那麼我們應該要從起點，以凡夫為起點，到佛的終點這條路，凡夫與佛道的距離，就是要先經過「度化眾生」。
We live in a land of delusion, but once we have Initial Enlightenment, we should begin to realize that we want to return to the same state as Buddha, to our innate Enlightenment. We start as ordinary people, and the endpoint of this road is Buddhahood. To cross the distance between the two points, we must first "transform all sentient beings".
從度化眾生開始發心，凡夫與佛的境界還是很遠，我們在這條遙遠的道路開始走，方向一點不能偏差，就是要行正中道，這是我們在《靜思晨語。法譬如水。十回向行（二）不壞回向》說過的，所以我們若能行在正中道，才能回歸本覺。
There is a great distance between making that vow as ordinary people and Buddhahood. As we walk down this long path, we cannot deviate in the slightest. We must walk the Middle Path. As we said yesterday, we must walk the Middle Path to regain our Innate Enlightenment.
本覺，從始覺要到本覺，這個道理是什麼呢？這就是對我們很透徹地說：「這是很簡單的事，本覺的道理是我們與生俱來的。」不只是此生今世，我們生生世世，本來明朗清淨的本覺，就已經隨著我們來了，生生世世沒有離開，所以叫做「常住」。常住就沒有生滅的時候。在佛沒有比我們多，在凡沒有比佛少，所以我們和佛的覺性道理是平等的，所以我們是「常住」。
How do we move from Initial to Innate Enlightenment? "The peaceful and ever-abiding enlightening wisdom is equal to that of Budddhas. This is called Dedication Equal to All Buddhas". This emphatically states that this is a simple thing. We are born with the truth of Innate Enlightenment not only in this lifetime, but in all our lifetimes. This bright and pure Innate Enlightenment has already followed us here. It will never leave us. Therefore it is "ever-abiding" and it does not experience creation or extinction. Buddha has no more than us and ordinary people have no less than Buddha. Our enlightened nature and reasoning are equal to Buddha's, so we are ever-abiding.
十回向行之三 本覺之理 湛然常住 能覺之智 齊於諸佛 名等一切佛回向
只是我們很可惜，就只是一念無明，所以產生貪瞋癡等等，無明的源頭開始生出來，所以變成眾生的煩惱有八萬四千。所以佛陀必定要從他這分覺悟的本性，隨著凡夫，開八萬四千方便的法門，以應眾生無明對照，以這種方法來教導。所以我們會常常聽到，八萬四千這個數字，八萬四千的煩惱無明，所以才有八萬四千的方便法，這就是佛陀的慈悲為眾生開啟，所以稱作「等一切佛回向」。
It is sad that an ignorant thought will produce greed, anger, ignorance, etc. Ignorance is the source of afflictions for sentient beings, there are 84,000 afflictions. So the Buddha must use His enlightened nature to create 84,000 skillful means to suit and mirror ordinary people's ignorance. He taught these methods. So we often hear the number 84,000. There are 84,000 ignorant afflictions so the Buddha's compassion inspired Him to create 84,000 skillful methods. This is the Dedication equal to all Buddhas.
等一切佛回向，一切佛就是「本覺」的道理，大家要先了解「始覺」的智慧；我們人人要能去探討本覺的道理，我們現在還要找路回去，我們要從始覺開始，要啟發我們的智慧。因為八萬四千的方便法，其中一個方法是針對癡迷，癡迷就是不覺。
"All Buddhas" refers to the principle behind Innate Enlightenment. Everyone must first understand the wisdom of Initial Enlightenment. We want to investigate the truth of Innate Enlightenment, now we are still trying to find our way back. We have to start with Initial Enlightenment to unlock our wisdom. Among the 84,000 skillful methods, there is one that deals with delusion. Delusion is lack of enlightenment.
謂究竟始覺之智 契合清淨本覺之理 理智互融 色心不二 智所現故 是名智法身 Wisdom of complete Initial Enlightenment merges with the truth of pure Innate Enlightenment. Truth merges with wisdom, form and mind are one.
所以我們要有始覺的智慧，就是說——
We must have the wisdom of Initial Enlightenment
我們若能從究竟，究竟就是根本的智慧，已經開始契合起來。本來大家知道，我們和佛一樣有本覺，只是我們現在還要重新開始。所以重新開始和原來就有的，其實是同一樣東西；我們若拿來合起來就是一體。所以我們原來也有與佛同樣明朗的本覺，不知道什麼時候，被我們一念無明生三細─貪、瞋、癡，所以出現不斷複製的煩惱。我們現在應該很慶幸，有這個因緣，我們用「始覺」，要去對「究竟覺」。
We can begin to fit things into the ultimate, innate wisdom. We already know we share the same Innate Enlightenment as Buddha, but we must begin anew. What we start now and what we originally had are actually the same thing. If we put them together they are one and the same. So originally, we had the same clear Innate Enlightenment as the Buddha. But , who knows when, an ignorant thought produced the Three Subtleties, greed, anger, ignorance, as well as endlessly reproducing afflictions. So we should feel lucky to have this opportunity. We match Initial Enlightenment to Ultimate Enlightenment.
究竟——已經覺悟的、原來本有的，我們用始覺要回歸究竟本來的真理，本來所覺悟的。所以這兩樣，「始」——開始和「本」——根本，本來一體；你若能會合起來，就是「互融」——互相圓融起來。
The ultimate already exists, it is what we had. We use Initial Enlightenment to return to the ultimate original Truth, to our Innate Enlightenment. So these two things, the initial and innate, were originally one. We are trying to bring them together, unite them.
人人本具與佛同等的本覺 卻因無明煩惱所染著 今日有緣覺悟 當以始覺回歸究竟真理 相合互融而啟悟 We posses Innate Enlightenment equal to Buddha, but it was defiled by ignorance and afflictions. Now we have an opportunity for enlightenment, so we will return to Ultimate Truth through Initial Enlightenment. Their union inspires an awakening.
所以說色，色是我們身外的境界。「你現在有沒有看到我？」「有！」有，這叫做色塵！現在聽我說話，聲塵進入你們的耳朵，我的動作進入你們的眼睛，所以聽了以後，有沒有放在心裡？「有！」真的有或沒有不知道，但若你們真的有放在心裡，那就是始覺，開始覺悟——「原來是這樣啊！」
What we call "form" is the world around us. Do you see me now? Yes. I possess a form. Now listen to me speak. Sound enters your ears. My actions are seen through your eyes. After you hear me speak, do you keep my words in mind? Yes. Yes or no, no one knows but you. That is initial Enlightenment. That is it.
所以我們心外的境界，都叫做色。我們的心能由色而啟悟，所以說「色心不二」，這是我們應該不斷用心，去學、去體會的。
The world outside of our minds is made of forms. Form inspires realization in our minds, so "form and mind and one". That is what we should constantly strive to learn and understand.
所以「智所現」，就是說，其實聲、聲音，這個聲音也沒有定名叫做「聲」，色也沒有定名叫做「色」，臺語是「色（音：謝）」，國語是「色（音：澀）」，日本話叫做「色」[註:念法不同]。什麼色（音：謝）、什麼色（音：澀），所以名稱不定。但就是隨著我們的智慧，為其取名，大家都知道這是什麼東西，叫做什麼名字。
So this is Manifestation of Wisdom. Actually there is no universal word for "sound", nor for "form". In Taiwanese, it is "Hsiah". In Chinese, it is "Suh". In Japanese, it is "Iro". And so on. So terms are not universal. But we assign a name according to our wisdom. Everyone knows what this is and what is is called.
就像這麼多人坐在我的面前，你們是不是都叫做人？是！張三、李四是同一個人嗎？不是！所以通稱為人。但是我們各人都有不同的名字，誰幫你們取的名字，就要用智慧，要取一個名字也很傷腦筋，這就是要用什麼來幫一個人取什麼名字，這都是同樣的意思。
All these people are sitting in front of me. Are you all called "human"? Yes. But are Chang and Li the same human? No. The common term is "human", but each have our own names. Who helped name you? They did it with wisdom. It is difficult to choose a name. That is it takes wisdom to name someone. It all means the same thing.
所以無論是外面的境界、內心的境界，都是我們人在分別外面的境界，我們若能知道這個道理，就是「名智法身」，是我們的心在創造一切。
Whether it is the external or internal world, we create that view based on our own discernment. If we understand this Truth, this is the Dharma-body of Wisdom. Our minds create everything.
所以我們也有一句話說：「一切唯心造」。什麼事情都是心境去造的，所以我們要有法身。「法身」我們要修，修行從無明也能去體會法的利用；我們若能將法拿來利用，這叫做「法身」。用在我們身上很習慣，這叫做「法身德」。
There is a saying, "Everything is create by the mind". Everything is create, through our thoughts. So we must have a Dharma-body. We must cultivate our Dharma-body. We practice to go from ignorance to realizing how to apply Dharma. If we can use Dharma, we have the Dharma-body. Applying it habitually in our daily lives is called the Virtue of Dharma-body.
德者得也、得者德也 學法後有心得 運用在生活中 所顯現出來的人格 稱為「德」
我常常說：「德者得也、得者德也」。得和德，你去學，學了之後有心得，有心得之後你要身體力行，用在你的日常生活，你所顯現出來的人格，這稱為「德」，就是你所得的。
I often say, the virtuous attain, those who attain are virtuous. For attainment and virtue, after we learn, we attain insight. Once we attain insight, we must practice it in our daily lives. Then the character that we display is virtuous. This is what we attain.
功夫學了之後，會隨著我們的身。所以法就是要去學，能用在我們的日常生活，培養我們的習慣。
After we learn these skills, they stay with us [14:18] The virtuous attain, those who attain are virtuous. One attains insight after learning Dharma and must apply it to one's life. Then the character one manifests is virtuous. So we must learn Dharma and then use it in our daily lives to foster good habits.
師父常和大家說：「習氣不同各如其面」。什麼人有修養？什麼人沒有修養？修養到讓人的眼睛看得出來，讓人的心感覺得出來；沒有修養的也是一樣，這都是習氣。所以我們修行，是要把我們不好的習氣，把它好好修持，將不好的去掉，好的我們拿來利用，這叫做法。所以若是用在我們的生活中，這叫做「德」。
I often tell everyone, "Habits are as different as people's faces". We can recognize and feel who is cultivated and who is not from their habitual tendencies. So we practice to fix our negative habits and maintain and use our good ones. This is Dharma.
所以剛才說八萬四千煩惱，我們要學出方法，如何去度？用智慧去度，智慧才能設方便，才不會在中道上走偏差。所以智慧在菩薩道中，一定要走中道，這就是要學。
When it is used in our daily lives, it is called virtue. We just mentioned 84,000 afflictions. We must learn the means to transform them. We need to use wisdom to establish skillful means so we will not deviate from the Middle Path. Wisdom tells us to walk in the middle of the Bodhisattva-path. This is something we learn.
法即軌法 謂諸佛由軌法而得成佛 故名法身 此之法身 在諸佛不增、在眾生不減 眾生迷之而成顛倒 Dharma is the Path that all Buddhas practice to attain enlightenment. It is called Dharma-body. It does not grow greater in Buddhas or diminish in sentient beings. Sentient beings are confused by delusions.
法即法軌，就是諸佛從此法而成佛，過去佛、現在佛、未來佛，都要走在這個法軌上，不能脫離，這樣才能成佛，這樣叫做法身。這個法身，在諸佛不增，在眾生不減。
Dharma lays down a path. All Buddhas take this path to enlightenment. Past, present and future Buddhas must walk this Dharma-path without deviation. This is the only way to become a Buddha. This is the Dharma-body. Dharma-body does not grow greater in Buddhas or diminish in sentient beings.
剛才也說過了，「眾生迷而成顛倒」，為什麼叫做眾生？你迷了，所以顛倒了。
As I just said, "Delusions confuse sentient beings". Why are we sentient beings? We are deluded, so we are confused.
「諸佛悟之而得自在」，諸佛為什麼那麼自在，因為他覺悟了，所以他悟之而得自在。其實「迷悟雖殊」，迷和悟雖然差得很遠、不同，但是「體性恆一」。覺和迷，迷的起點其實也是覺，所以就是覺一念無明而已，其實它們一樣是一體的。所以眾生和佛的心還是一體，所以體性恆一。
"Buddhas are at ease because they are enlightened". Why are Buddhas at ease? Because they are enlightened. They attain freedom through enlightenment. Clearly, "delusion and enlightenment differ". Although they differ greatly, "body and nature are always one". Enlightenment and delusion begin in the same place. Enlightenment is awareness of an ignorant thought. Actually they are one, so the minds of sentient beings and Buddha are one. "Body and nature are always one".
諸佛悟之而得自在 迷悟雖殊、體性恆一 具足常樂我淨 是名法身德 All Buddhas attain freedom through enlightenment. Delusion and enlightenment differ but their nature is always one. The virtue of the Dharma-body is complete with Permanence, Bliss, Self and Purity.
「具足常樂我淨，是名法身德。」什麼叫做「法身德」？我們如能時時常樂我淨。凡夫的心就是無常，現在起一個歡喜心，說不定等一下又起煩惱心，愛的時候，不斷追逐、不斷祈求。在追的時候，求得的時候，其實是曇花一現，讓你歡喜一下，其實是不是永遠長存呢？是不是真實的呢？很難說！
"Filled with permanence, bliss, self and purity, this is the Virtue of Dharma-body". What is the Virtue of Dharma-body? Having permanence, bliss, self and purity. The minds of ordinary people are impermanent. They are happy one moment and perhaps troubled in the next. When they are in love, they constantly chase, constantly pursue. The happiness of successful pursuit is as fleeting as a epiphyllum flower. Is it long-lasting? Is it real? Hard to say. 世間本來就是無常，得失應該自在，但是凡夫沒有的時候患得，有的時候就患失。
Everything in the world is impermanent. We should be at ease with gain and loss. When people lack something, they worry about gaining it. When they have something, they fear losing it.
我們若是擁有很多名利財，都很多的時候，心也很擔心，擔心叫做患。擔心什麼呢？擔心會失去。
If we have fame, wealth and fortune, we usually worry. Worry is fear. What are we worried about? Loss.
若是還沒有的時候，也是很擔心。用心計較要去賺錢，用心計較我ㄧ定要得到，那也是很擔憂，這就是患得——要怎麼樣才能得到？
If we do not have something, we also worry. We try hard to make money, to acquire things. That also worries us. These are worries about now to attain things.
所以沒有的時候患得，有的時候患失，所以這種得失的心，在凡夫實在是苦不堪言，這叫做凡夫，這是迷所以顛倒。
When we do not have things, we worry about gain. When we do, we worry about loss cause indescribable suffering. Ordinary people are like this. They are confused by delusions.
若是聖人，他就是常樂我淨，有的時候沒增加多少歡喜，本來就是這樣。有的時候，我要如何應用它？有使用權，我有這個東西，要如何歡喜地去用？用在利益人生，不覺得我減少了。不會，他覺得我做出去很歡喜。
Enlightened beings are filled with permanence, bliss, self and purity. Having things does not increase their happiness. Things are just that way. When they have things, they think about how to use them. They have the usage rights. They think about how to use them happily to benefit people's lives. They do not feel they have lost anything. No, they feel happy about using it. It brings
所以這種「常」是「有的時候給他，沒有的時候他沒煩惱，所以常常都很快樂」。凡事不來污染他的心，所以常樂我淨。世間名利地位對我來說，一點都不會在我心裡起煩惱，這叫做常樂我淨。這樣稱作「法身德」。
"permanence". When they have something, they give it away. When they do not have anything , they do not worry. So they are consistently happy, and nothing can defile their minds. They have permanence, bliss, self and purity. Fame and wealth will cause them no worries. That is permanence, bliss, self and purity. That is the Virtue of Dharma-body.
我們人人若能修行，修到對世間一切，都不會很在意，也不會去貪著、染著；但是我們應該要從度眾生開始。
If we can practice so that worldly matters no longer concern us, we will not be greedy or defiled. We should start with transforming sentient beings. 天下眾生芸芸苦難，用什麼方法去幫助他？幫助了以後，我們心無所著，明明覺覺還是繼續走在這條菩薩道路、在正道上，而且是在中道上。若能如此，我們才是真正的法身，德才真正已經學起來。
Their lives are filled with suffering. However we help them, we should have no expectations after doing so. Then we can clearly continue on this Bodhisattva-path, the Right Path and the Middle Path. If we can do so, we truly possess Dharma-Body and we have truly learned virtue.
所以法就是方法，用什麼方法對眾生有幫助？對我們一點都沒有得失。所以八萬四千煩惱的眾生，我們要以八萬四千不同的方法去度化。
So Dharma is a method. It is a method that helps sentient beings without involving any sense of our own gain or loss. So we must use 84,000 different methods to transform the 84,000 afflictions of sentient beings.
所以各位，從十回向，從第一、第二，已經到今天的第三，你們要一貫體會，這樣我們才能具足「常樂我淨」的法身德，這個境界，所以大家要時時多用心！
So, everyone, we have discussed the first, second and third of the tem Dedications. We need to understand them all thoroughly. Then we can possess the Virtue of Dharma-body, be filled with permanence, bliss, self and purity. So everyone, please always be mindful.
十行行 歡喜行 饒益行 無瞋恨行 無盡行 無癡亂行 善現行 無著行 尊重行 善法行 真實行 Ten Actions: The Practices of Joyful Service; Benefiting Others; Never0esenting; Unlimited Service; Non-confusion; Skillful Manifestation; Non-attachment, Respect; Good Teachings; Truth.
十行行中的第九就是「善法行」。
The ninth practice of the Ten Actions is the Practice of Good Teachings.
常說尊師重道，平時學生若不能尊師，他就無法尊重老師所敎的教育，所以前面說「尊重行」。現在所說的是「善法行」。能夠尊重，這些法在我們的心目中才能成為善法。
There is a saying, "respect the teacher and the teachings". If a student dose not respect his teacher, he is not able to respect the teacher's teachings. We have discussed the Practice of Respect, now we will discuss the Practice of Good Teachings. It is only through respect that the Dharma can become the good teachings in our hearts.
謂於妙觀慧中 種種明現 以顯圓融之德 十方諸佛 莫不依此圓融而為法則 With Discerning Wisdom, all things appear clearly, showing perfect virtues. All the Buddhas of the Ten Directions practice this perfection.
所以善法就是－－「謂於妙觀慧中種種明現，以顯圓融之德。十方諸佛，莫不依此圓融而為法則。」
It is said of Good Teachings that, "With Discerning Wisdom, all things appear clearly, showing perfect virtues. All the Buddhas of the Ten Directions practice this perfection."
所以這個法，我們若能在心目中有所尊重，如此這個法就叫做妙觀的智慧。我們若能夠法法利用，法法尊重，每一樣法在我們的心目中都不輕不重，全都是平等的，我們能法法尊重，就能成為「妙觀慧」。
Having respect for the Dharma in our hearts, we have Discerning Wisdom. If we respect and use the Dharma, all of the teachings are equally important to cultivate in our minds. If we respect these teachings, then it is Discerning Wisdom.
「妙觀」就是妙觀察的智慧中「種種明現」－－在一切出世間法，最奧妙的真理，自然在我們的智慧中，就不斷不斷明現出來；天地萬物宇宙真理，無不都是在妙觀察的慧中產生。
With this Discerning Wisdom, all things appear clearly. With all worldly teachings, the most profound truth will naturally emerge from our wisdom. All truth in the universe comes forth from Discerning Wisdom.
好好尊重善用「法」 才能成長智慧 妙觀天下宇宙萬物之理 以顯圓融之德 Apply teachings wisely and Apply teachings wisely and reverently. In so doing, we can develop our wisdom, see through all the principles in the universe, and manifest the perfect virtues.
所以我們應該要知道，要將道放在我們的心中，還要好好尊重法，如此才能成長智慧，才能觀察天地宇宙萬物的真理，種種都能現前。若能如此，就是「以顯圓融之德」。
We should let the teachings develop in our hearts and respect them. In so doing, we can cultivate wisdom and see through all the principles in the universe as they manifest before us. If we can achieve this, we will "manifest the perfect virtues".
常常在說:「人圓、事圓、理就圓。」這個圓融－－事的圓融，人的圓融、理的圓融－－，這就是「圓融之德」。
We often say, "When we perfect our relationships and actions, then our principles are perfect. Being in harmony with matters, people, and principles is complete virtue. 我們的修德，若已經得到－－事事圓融、人人圓融、道理圓融－－，這叫做德。
With complete virtue, our actions are perfect, our relationships are perfect. This is called virtue.
十方諸佛都是一樣，莫不依此圓融而為法則，這就就是我們真正要學的地方。學佛不是一生一世的事，常說是生生世世的道理，我們若能好好「守志奉道」，也就能夠明瞭、貫通「其道甚大」。
All the Budhas are like this. They abide by this law of harmony, which is what we are striving to learn. Learning Buddhism is not just a matter of one lifetime, but of many lifetimes. If we can remain unwavering in our conviction, the Path will be broad.
在這裡和大家分享，佛陀一段過去生中的故事：
Now I will share a story that
在遠古很久很久以前的時代，有一位七歲的孩童，家庭貧困在飼牛。有一天把牛趕到一個草埔，很寬闊，尤其是那個地方遠遠地，有聽到人在誦經的聲音。他心生歡喜，眼睛往前一看，有一座寺院，所以他把牛安頓在遼闊的草原上。他自己就趕緊一直跑，跑到誦經的房子裡。
The Buddha told of his past lives. In ancient times, there was a seven-year-old child whose family was poor and raised cattle. One day the boy led the cattle to an open prairie. In the distance, he heard the sound of a Sutra recitation, which filled his heart with joy. He looked up ahead and saw a monastery. After he settled the cattle in a grassy area, he quickly ran into the monastery where people were reciting the Sutra.
走到比丘面前，他恭敬膜拜，頂禮之後也非常規矩，坐在旁邊聽法，聽到佛法心中就是很歡喜，好像一聞，聽到一句就能聯想到很多很多的道理。
He walked toward one of the bhiksus and bowed in reverence. After paying his respect, he sat and listened to the lecture attentively. Upon hearing the Dharma, his heart filled with joy. It seemed as if after hearing just one verse, he was able to comprehend many principles.
有時比丘在講經，講完了他會提出來問法，和這位比丘對談佛法，談得這位比丘也覺得很不可思議，怎麼會有這樣的孩子呢？
He asked the monk to explain the meaning of the teachings once he finished. He discussed the Dharma with the bhiksu, and the monk was amazed by their discussion. It was incredible that a young child had such questions.
好像在他過去、過去生中，就一直累積累積，這種奧妙的道理。比丘從孩童的口中，也得到很多道理，所以談得法喜充滿。比丘歡喜，兒童歡喜，頂禮就離開了。這個孩子離開了寺院，到了遼闊的草原，牛跑到哪裡去了？他趕緊一直找，找到進入山坳裡，原來老虎出現了，衝散了他的牛群，所以這個兒童趕快上前去，要去救這些牛。但是老虎就咬死了這個孩子，這個孩童就這麼往生了。
It seemed as if he had cultivated the ability to speak of such profound principles over many past lives. Speaking with the child, the monk also gained many insights. So the conversation brought joy to both the bhiksu and the boy. After bowing in reverence, the child left the monastery and went back to the prairie. The cattle were nowhere to be found, so he rushed to find them and come to a mountainside. The cattle were being chased by a tiger, so the child rushed forward to save them. He was attacked and killed by the tiger in this way the child died.
之後不久，在城市中有一戶人家，就是很富有的一個長者的家庭，長者有很多個太太，其中的大太太懷孕了。從懷孕之後開始，這位大夫人忽然間不知為何，都一直在誦經，每一段經文都讓人感覺很微妙，但是都聽不懂，所以大家很害怕。
After some time passed, the head wife of a wealthy householder became pregnant. Once she was pregnant, for some unknown reason she began constantly reciting Sutras. Every passage she chanted was quite profound, but no one could understand her, so they were all very afraid.
這位長者很擔憂，請醫師來看，很多人都搖頭，不知道到底是什麼病。
The husband was worried, so he asked doctors to examine her. They all shook their heads, not knowing what was wrong with her.
有一天，比丘從門口經過，好像聽到一個聲音，非常微妙的聲音，所以在這戶人家前面站住了，來聽這個微妙的聲音所誦的經文。聽了之後感到非常的歡喜，有如此微妙的道理，從這間房子裡傳出來。
One day, a monk passed by the family's house and heard the wondrous sound. He stopped in front of the house and lisened to the recitation of the Sutras. He was filled with joy to hear such profound principles echoing from the house.
這時，長者走了出來，看到這位比丘，也沒有和他打招呼，這位比丘覺得很奇怪，以誦讀的經文，應該這戶人家對佛法很有研究，應該是一個信仰佛教的家庭，為什麼主人出來，看到出家人沒有什麼動作呢？所以他覺得奇怪，他就自己主動去問。問他：「請問長者，你家裡是不是有人信仰佛法？是不是常常在聽佛法的道理？」
At that moment, the husband stepped out and saw the monk, but did not acknowledge him. The monk thought it was strange since a family reciting such Sutras would be a family that studies the Buddha-Dharma and practices Buddhism. Why did the head of the family not acknowledge the monk when he saw him? So the monk took the initiative to ask the man, "Pardon me, does anyone in your family practice Buddhism or listen to the Buddha-Dharma?"
他面無表情，搖搖頭，他說：「我不知道什麼叫做佛法，但是你聽到的這個聲音，是我的大夫人，不曉得為什麼，從懷孕開始，一直到現在，所說的話沒有人聽得懂，她在說什麼道理，我們沒有人聽得懂。」
The man shook his head and said, "I do not know of Buddha-Dharma, the sound you are hearing is from my wife. I don't know why, but ever since she became pregnant, she's been chanting principles that no one understands".
這位比丘就說：「能讓我和她見面嗎？」
The monk asked, "Can I meet her?"
長者說：「好啊！好啊！拜託你來看看，她到底是中了什麼邪？中了什麼魔？」
"Yes, very well, please come and see what has possessed her".
比丘進來了，這位夫人看到比丘馬上頂禮，非常恭敬，跪坐在比丘的面前，開始就互相談論起佛法，談得彼此很歡喜。
When the monk entered the house, the wife bowed to the monk with Utmost reverence. She knelt and sat in front of him, and they started to discuss the Dharma. Both were made joyous by the conversation.
之後，長者看他們很奇怪，他們為什麼互相對答，會談得這麼歡喜呢？後來就問比丘了。
The husband thought it was very strange that they could converse so joyfully, so he asked the monk about it.
這位比丘就說：「你的大夫人，所說的話是真理妙法，恭喜你，她懷孕，這個孩子將來出世，應該是一位大智慧者。」所以叫他要好好照顧。
The monk said, "What your wife speaks are true principles of the Dharma. Congratulations, the child she carries. Will be a person with great wisdom". So he asked them to take good care of the child.
這位長者很歡喜，趕緊供養出家人，出家人，這位比丘回到他的精舍，就向他的比丘團宣說有這件事，這是一件很不可思議的事。
Upon hearing this, the man was very happy and made offerings to the monk. The monk returned to his abode and told his Sangha-assembly about this inconceivable encounter.
日子一直過去，直到十月滿足，孩子出生了，當孩子要出生時，這位夫人她雙手合掌、跪拜，順利生下這個孩童。這個嬰兒出生時，也是一樣雙手鞠躬合掌，好像跪地的方式生下來。從此開始，這位夫人所說的妙法，已經消退掉了，又恢復過去和一般婦女一樣這樣的形態。
After ten months, the child was born in full-term. The wife delivered the baby while kneeling down with her palms together. It was smooth delivery. The baby was also born as if kneeling with his palms together. After that, the wife stopped speaking the Dharma and became her old self again.
所以那時，比丘聽到這個家庭孩子出生了，他一直在期待。終於長者來了，來請比丘去他家裡，對他說：「我的夫人生了，生產之後，我的夫人又恢復過去的形態，請比丘大德能否去我家裡，看看這位孩子。」
The monk who was anticipating the birth of the child, was informed. The husband invited the monk to his home. He said, "After my wife gave birth to the child, she returned to her old self. Please come to my house and see the child".
比丘就帶著精舍裡的比丘群，就到長者家裡去了，把這個孩子抱出來，這位比丘一看，說：「這個孩子未來真的是人間的導師，他是一位大智慧者，將來我若有因緣，也需要向這個孩子請教。」長者很歡喜，那一天就設供來供養比丘團。
The monk went to the house with his Sangha-assembly. When the monk saw the boy, he said, "This child will become a teacher of the world. He is one with great wisdom. If the karmic conditions are there, in the future I'll also seek his guidance". The father was very happy and made offerings to the Sanha-assembly.
從此日子不斷過去，孩子不斷長大，從小開始就充滿智慧，超越了大人的思考，生活的形態等等，都和普通人不一樣。到了七歲的時候，比丘又帶著他的比丘群來了，這個孩子看到比丘，好像很熟悉，趕緊五體投地頂禮，尤其好像和老朋友見面一般，他們坐下來，又開始論道了。孩童與比丘對論之間，比丘群聽了也是皆大歡喜；所以比丘群覺得不可思議，這麼小的孩子，能和他們的長老比丘如此論法，尤其句句語言，都是那麼超越的智慧。之後比丘離開這個家庭回去了，
As days went by the child grew older. Even as a child, he was full of wisdom. His thoughts surpassed those of adults, and his behavior was different from ordinary children. When the boy was seven, the monk visited him again with the Sangha-assembly. When the boy saw the monk, there was a sense of recognition, so he bowed at once. Like old friends, they sat down and started discussing the Dharma. The Sangha-assembly was also joyful as they listened to the discussion of the monk and child. They were amazed that such a young boy could speak the Dharma with the venerable old monk, using words of transcendent wisdom. Afterwards, the monks returned to the monastery.
話說到這裡，佛陀就對比丘說：「以上這個故事，你們要知道，那位比丘就是古佛時代，在修行中的的迦葉，那位孩童就是我，現在的釋迦佛，所以要知道，我往昔時，就是從這位比丘聽聞摩訶衍法，摩訶衍就是大乘的教法，我從那時聽到比丘說大乘法時，我的內心就是『讚善開解』，當時內心讚嘆，覺得這些法很好，所以『讚善開解，心意歡喜不轉』。」
At this point, the Buddha said to his disciples, "In this story you should know that the monk was Mahakasyapa, who was practicing during the era of the ancient Buddha. the child was me, Shakyamuni Buddha. Thus, in the past I learned of Mahayana teachings from this monk. Mahayana are the teachings of the Great Vehicle. When I heard the teachings of the Great Vehicle, I was filled with reverence and realization. I felt they were wholesome Dharma. Thus, Praise goodness, realize truth & maintain joy".
佛陀接著說：「當時內心的歡喜一直到，一直到孩子去投胎時，歡喜的心都沒有離開。『精進不忘，深識宿命』─從那時開始一直都很精進，在心意開解歡喜一直都很精進，絕對不會忘記，所以『深識宿命』，一直都記得過去，雖然隔了一世，還是一直記得，當時和比丘對談的語言，所以『自致無上平等正覺』，因為這樣，所以從那時開始，不斷，無上平等正覺的智慧不斷產生。」
"This joy remained in my heart until I was reborn as that little boy. I never parted from such joy. Don't forget to be diligent, and have insight into your past lives. After realizing the truth, the boy practiced diligently and joyfully. He never forgot the teachings, thus, "he had insight into his past life. He always remembered the past, even after a lifetime. He remembered the conversation with the monk, which "led him to realize enlightenment. Because of this, the wisdom of supreme enlightenment continued to grow in him.
聞法讚善開解 心意歡喜不轉 精進不忘、深識宿命 自致無上平等正覺 Listen to the teachings with praise and joy. Understand the teachings and practice diligently. Deeply realize the truth about life. This will enable you to realize supreme enlightenment.
佛陀繼續說了：「這就是『一聞之德乃尚如是』，『何況終日遵修道者』─意思就是說，光是聽，聽到了歡喜，歡喜的道心不轉變，不斷精進，他就能在宿命，宿命就是過去生、現在生，常常都記得，如此才能成長智慧，一直到達無上平等的正覺。」
"The virtue of hearing truth even once is such, let alone the virtue of full-time practitioners. He was joyful just by listening, and that joy was always with him. By practicing diligently, one can have the knowledge of his past and present lifetimes. By always remembering, one develops wisdom until realizing supreme enlightenment. 只是聽了一次而已，一聞之德，只是聽了一次，永遠都記住的這種德，都已經是這樣了。何況我們每天在聽，每天在修行，我們每天在尊重法，當然功德就更大了。
The virtue of hearing the Dharma just once and always remembering it is already like this. Moreover, if listen, practice and respect the Dharma every day, the merit is even greater.
各位，真的我們學佛，要有尊重，我們若能尊重法。法法是善，我們若法法善法，要力行在我們心中，自然就『妙觀慧中』，『種種明現』，『以顯圓融之德』。我們若能聽了之後心意開解，歡喜不轉移，若能如此，這就是常常說的－－「發心如初，成佛有餘。」
Everyone, truly learning Buddhism requires respect. If we respect the Dharma, all teachings are wholesome. If we apply wholesome Dharma with our hearts, we naturally have Discerning Wisdom and "all things appear clearly, showing perfect virtues". If our minds open upon hearing the teachings, and our joy is unwavering, then as we often say by maintaining our initial conviction, we will surely attain Buddhahood.
聞法歡喜如初，智慧有餘，所以「善法行」，意思就是我們的心要尊重法，這就是我們在修行過程中，不能缺少的，所以大家要時時多用心！
By maintaining the initial joy of hearing the Dharma, we will surely attain wisdom. Thus, the Practice of Good Teachings means we should respect the Dharma. This is essential in our cultivation process. So, everyone please be mindful.
