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| YouTube 法譬如水，水好比法，因為世間一切的污垢，要消除污垢，就一定要以水消除、清洗，污垢才能清淨；凡夫的心也一樣，千經萬論，無不都是談一個「心」。
"Dharma as water". Water is a good metaphor for the Dharma. Everything that is dirty in the world must be cleansed. We must use water to wash away the dirt. The same is true for ordinary people's minds. All the Sutras and discourses discuss the mind.
在生活中，對人、對事、對物，都要用到這念「心」。我們如何做事？如何看人？如何成就我們的人格？這都要看這念心。所以心法身，心也是法的身。我們都常說：「法身清淨。」法身就是佛的本性。其實佛的本性，這個法身在凡夫並不減，所以凡夫，人人還是有這分法身，但是凡夫清淨的法身被污染，所以稱為「凡夫」。
The mind creates our attitude towards people, matters and things. How we handle our affairs, how we see people, how we attain good character all depends on the mind. The minds is Dharmakaya, the body of the Dharma. We always say the Dharma-body is pure. The dharma-body is the Buddha's intrinsic nature. The Dharma-body is not lesser in ordinary people. Everyone has this Dharma-body. However, the Dharma-body of ordinary people is polluted. This is the reason they are "ordinary".
清淨心性被遮蓋
但真如法性並未消失
所以稱作「在纏如來」
Ordinary people are bound by afflictions. Their pure Mind-nature is thus obscured, but their pure Tathagata-nature does not disappear. Therefore, they are Tathagatas in Bonds.
但是人人的心性就是法身，凡夫的法身在哪裡，在心性，性的法身就是受污垢所遮蓋，所以稱作「在纏如來」。如來這念心，就是清淨無染穢，這個無染穢的清淨心，就是在纏、網住、蓋住了，所以它的名稱才叫做「心法身」。多一個心，因為我們的心就是要分別，分別一切，時時就是在人事物中薰染，所以我們的一念心會起雜念、會起妄心，這都是「纏」。但是本性並沒有消失，還是存在，所以才叫做「在纏如來」。所以我們人人還是有一個如來的法性存在！
But everyone's Mind-nature is the Dharma-body. Where is the Dharma-body of ordinary people? In the nature of their mind. Yet this Dharma-body is obscured by pollution, so it is called Tathagata in Bonds. The mind of the Tathagata is pure and undefiled, though it is hound and obscured. So its name is "dharma-body of the mind", instead of just "Dharma-body". Because our mind wants to discriminate and differentiate everything in the world, pollution is always seeping in. so scattered thoughts cause the mind of illusion to arise. These are all Bonds. But our pure nature has not disappeared. It still exists, so it is called Tathagata in Bonds. The Dharma-nature of the Tathagata exists in each of us.
因此在《蓮華三昧經》就說：「人人都有自我本性存在。」所以我們有「佛、法、僧」自性三寶，人人本具，所以我們要皈依，到底皈依何處？最重要的是皈依自性三寶。所以在《蓮華三昧經》中說：「皈依本覺心法身，常住妙法心蓮台。」從這句話我們可以了解，人人都有本覺，心的法身，只是我們都向外求。若能反觀自性，好好皈依自己的本覺——內心的法身。其實法身常住，常住不滅是妙法心蓮台。
Because of this, the Lotus-Samadhi Sutra says that we all have an existing, innate self-nature. The Buddha, Dharma, and Sangha, the Three Treasures, are innate in everyone. So when we take refuge, where should we take refuge? We take refuge in our innate Three Treasures in the Lotus-Samadhi Sutra it says to take refuge in the innate awareness of Dharma-body. "Abide in the Wonderful Lotus Throne of the mind." From this we understand that everyone has innate enlightenment, the Dharma-body of the mind, yet we are still always seeking outwardly. So we must observe our nature and take refuge in our own innate awareness, in the Dharma-body of our minds. The Dharma-body is eternal. It is the Wonderful Lotus Throne of the mind.
只是我們都向外求
若能反觀自性
好好歸命本覺心法身
就能常住妙法心蓮臺
Everyone has the innate awareness, the Dharma-body of the mind. Yet we all seek outwardly. If we can observe our innate nature and take refuge in the Dharma-body of our innate awareness, we can abide in the Wondeful Lotus Throne of the mind.
人人的心不論是在纏，被纏住，但是你如果能深入體會，其實「妙法心的蓮台」——就是說「心法身」，還是不受外面的污染，所染著。凡夫的心性只是被外面的髒污遮住了，其實本性並沒有受污染，還是自我清淨的本性。所以我們要相信，人人本身都有，清淨的本覺存在；人人都有那分，常住妙法心蓮台；人人都有就是在污泥中，也是不受污染所染著心蓮。
It exists in everyone's mind, even if the mind is bound in knots. But if we can truly enter into and experience it, we may realize that the Wonderful Lotus Throne is the Dharma-body of the mind. It still has not been polluted by the outside. All the pollution has only obscured it; it has not been polluted. It is still our pure intrinsic nature. We must believe that everyone has this nature. The pure, innate awareness exists; everyone possesses the mind's abiding Wonderful Lotus Throne in the midst of the mud is the undefiled Lotus of the mind in which.
所以我們皈命，要好好相信自己這念如來本性不消滅，這叫做「心法」！
We should take refuge. We should earnestly believe that our innate Tathagata-nature does not disappear. This is called the Dharma of the mind.
大家聽起來是不是清楚呢？
Does everyone understand?
那天我出去看到靜思堂在展示腦神經科的儀器，有一些圖片排列在那裡，一位教授他就來對我說：「師父您能不能撥一些時間來看看我們的展示會，您來看一看！」
One day in Jing Si Hall I saw an exhibit of some neurosurgical equipment. There were a few pictures displayed there. A professor came over and said to me, "Master, can you set aside some time to come look at our exhibition? Please come look."
我就跟著他走，看到的就是一些，真實的腦的切片擺在那裡，就先讓我看解剖取下來的人腦，一片一片解剖後擺在那裡。我就問：「這個腦面怎麼樣？看起來就是這樣？」
I went with him and saw actual brain specimens arranged there. They showed me a dissected brain, arranged piece by piece. I asked about them and said they all look similar.
他說：「不一樣。您看，這些腦的腦波紋較多，這樣的人會比較聰明；若是腦的皺摺較平的，這差不多是癡呆症的，就是幾乎沒在用腦的。腦的分別與外物的反射、接觸，較少使用的，這都是平平的；若像這樣有皺摺的，這都是常用腦，而且腦筋反應都很好的頭腦。」看到這些，這就是用醫學來分析腦的利用。
He said, "They are not the same. See, these brains have a lot of wrinkles. This type of person would be rather intelligent. If the brain is smooth, it may indicate mental retardation. It was as if the brain's reflexes and discernment of the world were less used, so that it appeared very smooth. If it is like this, with wrinkles, then the brain was used regularly, and the mind's reflexes were probably very good." This is how medical science analyzes the use of brains.
而且還帶我去看圖，他就告訴我：「這叫做神經元！腦神經元。」我問：「這是做什麼的？」他就說：「人看到什麼東西、什麼東西，很快可以分析，如何反射動作，要靠這個地方。神經元這裡如果破壞，我們在日常的生活，反應動作就發生毛病了。」我又問：「到底這些東西，這種細胞有多少？」
The professor also took me to see some pictures. He told me, "These are called neurons." "What do the neurons do?" "When people see something." he said, "Whatever it is, they can quickly analyze it. How they react to it depends on this area. If the neurons are damaged, we have poor responses." "How many cells of this kind do we have, anyway?"
他就帶我去看，看到一張圖，就說：「這種神經元的細胞。」我說：「有多少的數量？」他對我說：「很多，幾千億。這種神經元腦細胞，就是那麼多在動作，傳達。」我說：「怎麼那麼多！」他說：「不只！還有神經膠質，這個神經元，還有神經元細胞膠質。」有多少？他說：「有十倍以上」
He took me to see another picture, so I asked, "How many neurons do we have?" "We have several hundred billion neurons constantly relaying messages." I say, "Why are there so many?" He said, "There are not only those, there are also neuroglia. So how many neurons and neuroglial cells are there?" He said, "There are more than ten times as many."
你想，一個單元，就有千億的十倍有多少，腦的細胞關關卡卡…不只如此，膠質是供應神經元的養分，到底這個東西，是否會傳達給外面的神經，理論上說沒有，但是它有供應給外在訊息的功能。
Think about it, one brain has ten times one hundred billion; how much is that ? The brain's cells have many synapses, and not only that, the glial cell supplies the neuron with nutrients. So do these things relay messages to the nerves? According to theory they do not, but they do supply the ability to relay messages outside.
所以有時我們會說：「用腦過度，神經會損失！」我在一、二十年前，就聽一位教授他就說：「那都是騙人的！其實腦神經再讓你用三、四輩子都用不完，用幾百年都用不完。」我說：「為什麼用不完？」他說：「腦的細胞有多少！一天就算讓你用幾百萬，再用三代人都用不完。」當時我有一點疑惑，這是一、二十年我所聽到的。
Sometimes we say, if you use the brain too much, the nerves will be damaged. Ten or twenty years ago, I heard a professor say this was false. Actually, the nerves in the brain can be used for three or four lifetimes. After hundreds of years they won't be used up. I asked, "Why can't they be used up?" He said, "There are so many cells in the brain. If you used several million per day, in three lifetimes you still couldn't use them all." I still wasn't convinced. That was ten or twenty years ago.
到了現在我聽到的，原來那麼多，千億以上。到底人生常使用腦，腦的皺摺就較多。當然腦神經的細胞，除了神經元以外，還有旁邊供應給它養分和動力的細胞，還有那麼多，還有其他的。
Now, from what I hear, it turns out there are a lot more than one hundred billion. If you use your brain a lot in life, you will forge many neural connections. In addition to the neurons, there are also the cells next to them, which provide nutrients and energy. How many of those do we have? And there are others as well.
舉手投足、開口動舌
習慣性的反射動作
就是「習氣」
When the Roots and the Dusts come into contact, every movement of the body and every word uttered is a habitual reflex action. These are habitual tendencies.
甚至他還帶我去看一個，他說：「師父我再帶您去看，看這張圖很有趣。可以知道我們的腦，情緒控制的地方在哪裡？」我就跟著他走，去看那個情緒控制的位置。
The professor then said, "Master, I will take you to see a very interesting picture. Where is the area in our brains, that controls our mood?" he asked, as I walked with him.
原來我們的情緒是從那裡放射出來的。為什麼有人脾氣那麼壞？脾氣那麼壞，看到什麼東西，情緒就發作出來。有的愛罵人、有的愛發脾氣、有的動作很粗魯，有的…等等，這都是情緒。
This part of the brain is the reason why some people get so angry. Some people get really angry. When they see something, their emotions flare up. Some people tend to swear, some tend to lose their temper, some are rude, and so on. These are all moods.
情緒控制不住，就是說人的眼睛，接觸到外面的境界，腦神經跟在後面馬上發作，那個位置它會發亮，就是說腦跟外面接觸的反射神經，它那個位置就會發亮，就表示情緒來自於對外面的境界有所反應。
When they don't have control of their moods, and their eyes come in contact with the outside world, the nerves in the brain activate, and this area lights up. This means that when the brain makes contact with the world, the nerves react, and this brain area activates. This shows that up on contact with the world.
根、塵，接觸到的境界，情緒發作，就是在那個腦的部位，那個部位就會特別發亮。意思就是腦細胞的神經啟動，所以那個地方特別發亮。
When our sense organs connect with objects, emotions flare up in this part of the brain. This area lights up. The nerves in this area of the brain are particularly active.
修行的目的即是
調整習氣
修身養性
These reflex actions can be corrected through practice. The purpose of practice is to correct our habits and cultivate our character.
這就是要知道，我常常說都是習氣，修行要修什麼呢？腦神經我們要如何訓練它，和外面的境界接觸時，不要那麼激動，這就是要靠修養，修養就是如何壓制我們的習氣。
This is something we should know. I often talk about habits. What are we practicing when we practice? How can we train the nerves of our brain, so that when they make contact with the world, they won't become so excited? This depends on practice. Practice is learning how to control our habits.
「人之初，性本善」，本來就是那麼單純，怎麼會特別到了根塵的境界會合，特別那些神經的動作會比較激烈？就是因為我們平常，都在那裡利用它，所以它的活動會很激烈，這叫做習氣。這是我說的，不然為什麼各神經和各境界，都是不同的動作區域，為什麼情緒控制的區域，特別活躍、特別活動？這就是因為我們常常用它。就如同我們舉手投足，開口動舌這種習氣一樣。你若是常有這個習慣，自然跟你說話的態度等等…，無形中就會跑出來，這就是腦神經細胞的活躍，這也可以歸納為「心法」。
People's original nature is fundamentally good. It was originally pure and simple. How is it that when the Roots and Dusts connect, the reactions of the nerves are so intense? Since we normally use them in that way, the activity will be very intense. This is the force of habit. This is what I have said. If the nerves and the environment all activate different areas, why is the area that controls our mood particularly dynamic, particularly active? This is because we always use it. It is the same as lifting our hand, or foot, or opening our mouth; all these are habitual. If you always have this habit, then naturally the way you speak, etc, will come out unwittingly. This is the neuronal activity. This can also be summed up as mental phenomena.
指外在有形的物質
Physical phenomena refer to all external material that has tangible form.
指一切無明的精神
意即經過神經傳達至腦部
產生的思惟、情緒
Mental phenomena refer to all the invisible ignorant functions of the mind, which are the thoughts and emotions created by information traveling through the nerves to the brain.
一切諸法分為「色法」和「心法」兩種。
All things can be divided into physical phenomena and mental phenomena.
色，眼睛所看到的，看了之後內心的動作。其實內心的動作要先透過腦部，所以因為腦部的神經，和外面的眼神經、視神經和外面接觸、或者聞的神經所接觸到的。比如說：「現在鳥聲沒有吵到我，聽起來和這各境界，配合起來很美。」這就是我們時時在培養美的境界，自然我們就會覺得這個境界的聲音，聲和色會合起來，我們覺得很好聽，很溫和，很配合。這是另外一個情緒的動作。
After the eyes see physical form, the mind becomes active. Actually, the activity of the mind is through the brain; the brain's nerves and the optic nerves make contact with outside world. Also, the aural nerves are stimulated. For example right now a bird's song hasn't yet reached me, but when I hear it, when my aural nerves connect with it, it is quite beautiful. This is our world, which always fosters beauty. Naturally, when the sounds and the forms of the world combine, we feel it is very beautiful and harmonious. This is another activity involving our mood.
總而言之，不離開兩種法：一種是色法，一種是心法。「色法」指外面有形的物質，「心法」指的是一切無明的精神，我們的精神理念，這是無明。
It can all be summed up with two kinds of phenomena: one is physical phenomena another is mental phenomena. Physical phenomena refer to external forms. Mental phenomena refer to the invisible to all our mental concepts. Therein lies ignorance.
我的精神理念你看不到，除非是我已經動作出來了，你才看到。這個境界，對這個人是適合的；這個境界，對這個人是不適合的。
You cannot see my mental concepts, unless I have already acted on them; only then can you see. These conditions may be suitable for this person, but may not be for another.
我們也看過有的人修養很好，人家怎麼罵他，他都是笑笑的，不會去回應，不會去頂撞他，都不會，像這樣的人，已經培養得情緒很溫和，那種激烈的情緒，不會有所動作，這叫做習氣。
We have seen people who are very cultivated. If anyone scolds or swears at them, they are still always smiling and won't react, won't contradict them. People like this have already trained their mood to be gentle. They won't have any kind of very intense or violent mood. This is habitual tendency.
我們要好好將我們的心法，多利用，多深刻去反觀。「在纏如來」，就是因為我們的根本煩惱，隨著前生一直過來；再加上我們的枝末煩惱，就是現在隨著境界而反射，這叫做枝末煩惱。所以根本就像是看到樹，樹幹。而樹椏、樹枝、樹葉，這都叫做枝末煩惱。但是枝末煩惱，就是來自根本煩惱，是我們生生世世所薰習的習氣。這個習氣，帶來對現在人事物的反應，所以這些反應又一直累積，歸納於根本的煩惱。
We should earnestly make more use of our mental capabilities to deeply contemplate ourselves as Tathagatas in Bonds. Our Root Afflictions are what we brought from previous lives. Our Branch Afflictions are reactions to our current condition. If we see a tree, we see the trunk, branches and leaves. These are like our Branch Afflictions. But they come from the Root Afflictions. These are habits that affect us life after life. These habits affect our reactions to people and things; so these reactions keep accumulating. In short, everything originates.
同樣的意思，各位，在「十二入」之前我所說的是「十一遍使」。這十一遍使就是於日常生活中，一直驅使我們與境界接觸；境界接觸了就反射回來，驅使我們的心很激烈的動作，所以這叫做「十一遍使」。總共有十一種名詞，也就是有十一種法，就是驅使我們在日常生活中。
From the Root Afflictions. Everyone, I spoke before of the Eleyen Universal Agents. The Eleven Universal Agents in our daily life constantly incite us to connect with the world. When we connect, we react. This prompts our minds to act intensely, thus they are called the Eleven Universal Agents. Eleven terms, eleven kinds of phenomena drive us in our daily lives.
我們現在要修行，就不應該被驅使，我們應該回歸本性，我們要深入在纏的如來，我們要如何把這些纏，糾糾纏纏，如何一層一層解開？然後培養如何運用我們這分清淨的本性，自然天天所過的，就是很溫和的日子，人人所結的也是很好的緣。所以，各位，回歸「十一遍使」一路所說過的話，請大家不要離開了用心。
Now we must practice; we shouldn't let ourselves be driven. We should return to our innate nature. We should go deep into the Tathagata in Bonds. How can we remove these Bonds, these entanglement and layer by layer free ourselves? If we can do this, we can use our pure nature. Then naturally, all the days will pass smoothly and we will accumulate good conditions. So everyone, as we review the Eleven Universal Agents, everything I have said about the path is none other than asking everyone to be mindful.
知道是兩種法，一種是色法，一種是心法。「色法」聽得到的包括進來，看得到的包括進來；「心法」聽不到，看也看不到，但這些都是在我們腦袋裡打轉的精神理念，所以要培養我們的精神理念，要多向善。
Know there are two kinds of phenomena; physical phenomena and mental phenomena physical phenomena include everything you see and hear. You cannot hear or see mental phenomena. But these things are all in our brains; they are our changing mental concepts. We must condition them so that we can be more benevolent.
「諸惡莫做，眾善奉行」，人與人之間要好好用心對待，能如此，這才是我們修行究竟的方法。請大家要時時多用心。
Do no evil, practice all good. In our affairs we should treat people mindfully. If we can do this, we will practice the ultimate method. Everyone, please always be mindful.
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