《靜思晨語。法譬如水》162. 六行～十回向行（三）

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.

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「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.

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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」

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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.

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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.

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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".

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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.

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「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.