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優酷網
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我們人人心中都有一股清淨的泉水源頭，這是人人本具的。但是覺得好像心地很乾燥，這是缺少法水的滋潤。
In our minds there is a source of pure spring water. It is inherent to us
all. But sometimes it seems like the well has run dry and we lack the
nourishment of water.
常常說：「法譬如水。」
法的水能滋潤心地，甚至也能灌溉好的種子。但是我們不知為何，一直找不出水的源頭？其實人人心地中，都有這股泉水的源頭存在，但是現在我們就是要找。
We always say that Dharma is like water, which can irrigate the fields of our
minds and nurture good seeds. But sometimes, for some reason, we cannot find
that water. Truly, the source exists in each of our minds. But now we need to
find it.
知道這裡有水脈，找到的時候，你就應該要用心挖掘；
明明水脈應該已經快要被你挖到了，我們若是就此放手，水還是出不來。所以我們還要再花功夫，
說不定塞住水脈源頭的，只是一塊石頭而已；這塊石頭塞住水脈的洞，剛好在水脈要湧出的地方，你若能搬開那塊石頭，可能它會湧出清泉，來洗滌我們的垢穢。
We know there is a vein of water, so we must dig for it mindfully. We are
clearly very close to the source, but if we stop short, the water will not come.
We have to put forth more effort. Perhaps the source is blocked by a small rock.
If we remove the rock that is totally blocking this spring of water, if we can
move this rock aside, a stream of pure water will gush forth and cleanse
defilements.
記得在很久前，曾說過這樣的故事－－那個村莊那麼缺水，人快活不下去了。有一個孩子看到大人在挖水時，大人挖得很深，但是這個孩子，同樣在那裡很認真地搬。不過這些大人挖到後來，覺得沒用了，再掘下去還是一樣沒水。
A long time ago, I told a story about a village with a severe water shortage.
The people were close to death. There was a boy watching the adults dig for
water. The adults dug very deeply and this boy also earnestly moved the dirt
away. But the adults reached a point where they felt even if they dug deeper,
there would be no water.
不過這個孩子覺得：「既然這麼多人花了那麼多天在掘了，這樣就要放棄嗎？」
The boy, however, thought, "So many people have spent, so many days digging,
should we give up like this?"
是啊！這群大人已經沒有力氣了，所以也沒有信心了，就離開了。這個孩子他就下到坑裡，還是不斷不斷，又一直挖、一直挖，挖到看到這塊石頭。這塊石頭很重，不過大家都跑光了，他一個孩子無法搬開那塊石頭。
Since the adults had no more energy and no more faith, they left. This boy
went into the ditch and kept digging and digging. He dug until he saw a rock.
The rock was heavy. Everyone had already left and he could not move it by
himself.
但是
他趴在那個地方，也很累了，昏昏沉沉快要睡著了。咦！好像聽到什麼聲音，用耳朵再用心聽聽看，好像有水流的聲音，到底從哪裡來的，他趕快用手在一直挖一直挖，六天六夜沒有離開那個地方，那個時候他挖開這塊石頭下面，這樣挖開之後，石頭已有空隙，於是他就用力把它撐開。
He was tired, so he just lay there. He drifted off to sleep and suddenly
thought he heard something. He mindfully listened again and thought, "I hear the
sound of flowing water!" Where was it coming from? He used his hands to start
digging again. He did not leave for six days and nights. Finally, he reached the
bottom of the rock. There was a gap in the rock there, so he pushed hard to open
it up.
因為石頭下面的土，已經快被挖空了，所以用力推開它。這塊石頭一挪動，水就從那裡冒出水來，那個孩子在那裡力氣用盡了，昏倒了，水慢慢一直湧出來，一直湧出泉水，將這個孩子浸泡著。孩子醒來，水已經在他的身體周圍。
The dirt under the rock was pretty much gone, so with effort he managed to
push it aside. When the rock moved, water emerged. The boy had used all his
strength, so he fainted. The water slowly flowed out and soaked the boy. When he
woke up, he was surrounded by water.
一些人出來找這個孩子，但是都不知道那個孩子在坑洞裡，不過這個孩子醒了之後，開始用盡力氣喊叫：「有水了、有水了。」有人聽到了，尋著聲音，探頭到坑裡，看到坑裡有水，而且這個孩子又昏倒了，大家趕快將這個孩子救上來。
People were looking for him, but no one knew he was in the ditch. When he
woke up, he yelled with all his strength, "There's water! There's water!"
Someone heard him and followed his voice to the ditch, where they saw the water.
Then the boy fainted again.
大家看到這個孩子，已經六天的時間在坑裡鑿井，也讓水能夠流出來了，於是合力搬開那塊石頭，讓泉水湧現出來，救了整個村莊。
They quickly pulled him up and looked at this child who had already spent six
days in the ditch. He had moved the rock so the water could gush out and had
saved the entire village.
所以這是一個故事，
我們修行者，就要有那個孩子的精神，我們要用心，用心自然也能聽出，我們心中的水源。
This is a story. We practitioners must have the same spirit as that boy. We
must be mindful. Then we can hear the sound of the water.
我們每天每天在聽，聽久了是不是有信心？或是聽久了失去了信心？
失去信心是因為，我們沒有用上去，我們沒有用上法。我們若是用上了法，我們能相信自然再加上一層用功，就聽出了心裡的水脈；再用功下去，心裡的水脈也會湧出泉水，所以鏡智明鑑就沒有障礙。
If we listen to it every day, after a long time, will we still have faith? Or
will we lose our faith? We lose faith because we do not apply the Dharma. If we
apply the Dharma, then we can have faith. When we add on another layer of
effort, we can hear that source of water. And if we work even harder, water
springs forth and the Mirror of Wisdom becomes clear with no obstacles.
因為若是泉水湧出來，
心的泉水湧出，清流自然就能洗滌我們的垢穢。我們心的垢穢若洗滌了，就有鏡智明鑑，就沒有障礙。
When the water of our minds springs forth, its natural purity removes
defilements. If our defilements are removed, our Mirror of Wisdom becomes clear
and unobstructed.
我們的心就像一面鏡子，這面鏡子就是需要擦、需要洗，我們若將它洗乾淨，擦得明亮起來，這樣這面鏡子就能鑑照，能鑑照大地一切諸法。所以
我們用功，就像在掘水、掘井的人，就像在擦鏡子，要用功，我們這面心境才能清淨。
The mind is like a mirror that needs to be polished and washed. If we clean
and polish it to a shine, it can clearly reflect everything in the world. So, we
must work hard. Like those digging for well water, or those polishing a mirror,
we must work hard. Then our mind's mirror can be clean.
願藉此懺悔
障於諸行一切煩惱
所生功德
We vow to repent all the afflictions that obstruct
our practice, so that merits will arise.
所以下面這段文字就說，我們要發願－－「願藉此，懺悔障於諸行一切煩惱，所生功德。」
So, the next passage in the text says that we must make a vow. "We vow to
repent all the afflictions that obstruct our practice, so that merits will
arise."
我們知道我們的心地，已經有這麼多的善法，能成就我們，能讓我們從凡夫地接近佛地。
我們若不再有願，那股力量也無法再發出。
We know that in our minds we already have a lot of good Dharma which can help
us succeed, and move from the state of ordinary beings to Buddhahood. But, we
cannot do anything if we do not make a vow. We will be unable to exert our
strength.
所以
我們的願很重要，要立願，立願才有力－－有願就有力。
So, vows are very important. When we make a vow, we have strength.
藉著這個願，
我們希望藉著懺悔，懺悔就是洗滌的意思，心中若有無明煩惱，要用懺悔的水來洗滌、洗心，這樣能懺悔「障於諸行一切煩惱」，就如同將就是這面鏡子恢復到清淨。我們若將髒污都擦乾淨，這面鏡子能照見外界萬物；就像我們已經本具的佛性，能夠對一切境界都明朗一般。所以我們自然「所生功德」。
With this vow of repentance, we hope to wash away ignorance and afflictions
in our minds. Then we can remove all obstacles to our practice, which is like
washing away all the filth from a mirror, so it can clearly reflect everything
in the world, just as it originally did. Then naturally, "merits will arise".
願在在處處 自在受生
什麼是功德？我們聽到的法，好的法，我們日常生活這樣累積，這樣實行，一心一志，內能自謙、外能禮讓，內心能寬闊，往外面看的境界很單純。我們若能如此，這都是一直在累積功德。這樣我們的心－－
「願在在處處，自在受生」。
How do merits arise? When we hear good Dharma and put it into practice
consistently. With one mind and one mission, humble yourselves and accommodate
others. If your mind is open,you see the simplicity in external conditions. If
you can do this, you are always accumulating merits. In this way, we can be
"free wherever we are born in our next life".
我們所做的一切都不求什麼，只求－－
「一念清淨明朗的心；無論生在什麼地方，我們都能很自在」。
We do not seek anything in return for what we do. We just seek a pure and
radiant mind. So, no matter where we are born, we can be at ease.
這就是要倚重懺悔的力量，
懺悔的力量才能除去障礙的煩惱；所以這樣就能
生生世世，不論生長在什麼地方，我們的心都能寬與純，再也沒有什麼污染、人我是非來困擾我們的心。
This depends heavily on the power of repentance. Only the power of repentance
can eliminate obstacles caused by afflictions. So, life after life, no matter
where we are born, our minds can be open and pure, with no defilements or
interpersonal disputes to disturb us.
要像搬開水脈那塊石頭的孩子那樣單純。
We want to be as simple as the boy who moved the rock.
不為結集業行之所迴轉
所以「不為結集業行之所迴轉」，只要我們這念信心願力定下來了，我們能生生世世能夠很自在，就不受結集業行所迴轉。
Then we will "not be affected by our accumulated karma". If we can solidify
the power of faith and resolve, we can live freely life after life and not be
swayed by accumulated karma and actions.
常常我們會覺得：「奇怪，這個人本來很發心，說話很投機，聽法他也很有心得，最近到底怎麼了，怎麼說話也不同？態度也不同了？到底是什麼原因呢？」
We often think, "That's strange. That person had great resolve. Our
conversations were agreeable. He seemed to get a lot out of the Dharma. What
happened to him? Now his speech is different, and his attitude, too. Why is
that? Not only are his speech and attitude different, he tries to aggravate
people. What happened?"
不只是說話不同，態度不同，還會去煽動人，到底發生什麼事呢？相信一定是有了煩惱，去轉變了他的心思。這種煩惱從哪裡來的，他的業力。
He must have had some kind of affliction that caused him to change his
thinking. Where did these afflictions come from? His karmic forces.
什麼是業力？常常告訴大家：「習性未除！」所以我們常常說：「修行－－其實就是要把我們的習性戒除。」
What are karmic forces? I often tell everyone that our habits still exist.
So, we often say spiritual practice is actually eliminating our habitual
tendencies.
我們的習性，說不定在原來的環境，已經有很多習氣了，忽然間轉換到一個環境來，很感動，所以發心：「對了，這才真的是我要追求的方法。」發心了、歡喜了，所以他什麼都聽得進去，要表達出來的也表達得很好。
Maybe in his original environment, he already had many habitual tendencies.
With a sudden change in environment, he felt, "Yes, this is truly the way that
I'm seeking." He made a resolve and was happy, so he absorbed everything he
heard and expressed everything very well.
然而說不定過去的習氣仍未戒除，外面的環境再輕輕誘引他一下，他的心馬上又轉了，轉回原來已經薰習的習氣。
But perhaps he did not completely break his habits, so when the conditions
tempted him slightly, his mind reverted back, following the influence of his
former habits.
所以在那種感覺起來
：「咦，怎麼變得這麼好，忽然間又變回去了？」這就是定力不夠！我們的定力，所以潛伏的煩惱，時時都會浮現出來，所以我們一定要有很堅定的願力，才不會再受過去習氣的環境，或是人與事的習氣，再將我們迴轉過去。所以我們要很注意。
So if you wonder, "Why did he revert back after making great changes?" It was
due to a lack of Samadhi. Hidden afflictions may arise at any time. We must have
firm resolve so that we will not be influenced when we encounter conditions
which trigger our old habitual tendencies. So, we must be very careful.
以如意通 於一念頃 遍至十方 淨諸佛土 攝化眾生
接下來又說：「以如意通，於一念頃，遍至十方，淨諸佛土，攝化眾生。」
Next it says, "With spiritual powers, in a split second, we can travel to all
the pure Buddha-lands in the ten directions and help transform all sentient
beings."
這一段就是說，只要我們的心，能湧現出那分清淨，願心信心都建立起來，不受周圍的環境影響，我們的心鏡明顯，自然「一理通萬里徹」。
This means that as long as we release that pure stream in our minds, and
establish our resolve and our faith, we will not be influenced by our
surroundings, and the mirror in our minds will reflect clearly. Then "by
grasping one truth, we comprehend all".
前面也說過「如意」，因為我們有障礙，所以事事不如意。
Earlier we talked about "fulfillment". Because we face obstacles, we feel
unfulfilled in many situations.
我們常聽到人家說這麼一句話，「不如意事十之八九」。十項有八、九項都是不如意的，這就表示我們的煩惱有很多。
We often hear people say, "8 or 9 out of 10 things will be unsatisfactory."
We are dissatisfied by so many things.
那我們煩惱怎麼會怎麼那麼多？都是因為有人會讓我們感到不如意。什麼人令你不如意？自己使自己不如意！不然，世間哪有那麼多不如意的事？歡喜、如意，或是不歡喜、不如意，都是在一念間。
Why are our afflictions so numerous? Who can make you unhappy? We make
ourselves unhappy, otherwise how else could there be so many unsatisfactory
things in the world? It is all in our minds; we feel unhappy, unfulfilled.
雖然世間是苦，
不知道理，每件事都是苦。我們若看透了、想通了，一切都是無常，這種無常大自然的法則。所以你杞人憂天，光是一直在那裡煩惱有什麼用？我們要趕緊把握時間，周圍的煩惱，不要影響了我們的心。
Though we say the world is full of suffering, if we do not know the truth,
everything is painful. If we can see through and understand things, we know
everything is impermanent. Impermanence is a law of nature. We cannot worry
about the sky falling. How will worrying help anything? We should seize the
moment and not let worries influence our minds.
看得開的人，天地都開闊了；看不開的人，就擔憂天也會掉下來。這樣怎麼會沒煩惱呢？
If we have a broad perspective, everything is open. If we do not, we worry
about the sky falling. Then how can we be free of afflictions?
既然人生那麼無常，有什麼事好讓我們計較的？沒有什麼事好計較的，就沒煩惱了！
Since life is impermanent, what is there to be petty about? With nothing to
take issue over, we have no afflictions.
當然這個地方所說的如意，就是「四如意足」。我們若能什麼煩惱都撥開了，沒有什麼好煩惱時，就「於一念頃遍至十方」。
Of course, "fulfillment" is referring to the Four Bases of Spiritual Power.
If we can cast aside all afflictions, then, when we have no afflictions, "in a
split second we can travel in the ten directions".
我們的心念常常也遍至十方，哪一個人的心念不是遍至十方？我如果跟你們說東，東邊，心去東邊，你們也會趕快到東邊。哪一邊是東方？我前面的方向是東方，你們後面的方向是東方，你們轉過去的那邊就是東方。用什麼來證明那邊是東方呢？因為日出的方向就是東方。
Our minds often travel across all ten directions. Whose mind doesn't? If I
say send your mind east, your mind will go east. Which way is east? It is the
direction in front of me, behind you. If you turn around, you will face east.
How do we prove that is the east? The side the sun rises from is the east.
你們若告訴我，師父您向西，我也會趕快回頭，我知道西方在我的後面；因為東方的對面就是西方。東與西是不是很絕對呢？這也是名相，也是人所說的。
If you tell me, "Master, please look west." I will turn around. I know west
is behind me because the opposite of east is west. Are east and west absolute?
These are also terms created by people.
其實我們能通達名相，適合這個方向的道理，這樣就叫正確了，這只是一個心念。
If we understand how the terms relate to the principles, we will be correct.
These are just thoughts.
若要說東就是西，西就是東，也說得通；因為只不過是名相，互換一下。不過方向是無法換的，太陽升起，一定是太陽升起的方向，無論凡夫用東西南北這些名詞，去套在太陽升起的方向，其實這個名詞無論怎麼換，但是太陽出來的方向是固定的，道理就是固定的。
If we call east west, and west east, that works, too. We can just exchange
the terms. However, the direction cannot be changed. The sun will always rise on
that side, whether we call it east, west, north or south. Truly, no matter how
we switch around these terms, the place the sun rises from is fixed. The
principle is fixed.
我們的心都是被名相，擾亂了我們的方向，所以有煩惱。本來我們是那麼清淨，淨如明鏡，大圓鏡智都在我們心中，偏偏我們蒙上迷霧。
We become confused by all these terms, and lose our sense of direction, so we
have afflictions. We were originally so pure, clean as a bright mirror. The
Great Mirror-wisdom is in our minds, but our vision has been clouded.
各位，我常常說：「淨化人心。」
想要淨化人心，必須要以我們這股清淨的湧泉，用泉水去滌垢；去洗滌心地的垢穢，自然大圓鏡智就能明鑑無障礙，這只是一念心。
Everyone, I often say we must purify our hearts and minds. So, we need this
pure water to spring forth and cleanse the defilements of our minds. Then the
Great Mirror-wisdom can be clear, with no obstacles. This is all in our minds.
所以我們
心水泉源本在，搬開了塞孔的石頭，自然湧出清流滌垢，鏡智明鑑無障。各位，時時我們就要多用心。
There is an inherent pure stream of water. Move the rock blocking the source
and the stream will wash away defilements so the. Mirror-wisdom can clearly
reflect everything. Everyone, we must always be mindful.
