氣候季節交替時，一下冷一下熱，冷熱還是很不穩定，還是要自己注意；所以修行也一樣，世間人事在我們的生活中，就是有時起、有時落、有時歡喜、有時煩惱，這也是人間的氣候。
As the seasons change, we experience cold weather on one day and warm on
another. When the temperature is unstable, we should pay attention. Spiritual
practice is the same way. In the mundane affairs of our daily lives, there are
many ups and downs. Sometimes we are joyous and sometimes afflicted. These are
temperamental changes of our world?
所以大家修行就像在保護身體一樣，身體在四季交替時，氣候不調順，我們就要注意了。何況凡夫心，在這種人我是非中，我們怎能不好好顧好我們的道心呢？
Thus, when we practice, it should be as if we are protecting the body from
the changes of the four seasons. When the weather is erratic, we should be
careful as we should with our minds. Amidst interpersonal conflicts, how can we
not carefully safeguard, our cultivating minds?
所以各位，道心和妄想心好像雙線道，我們既然在走，到底哪條路才是真實的康莊大路？說不定稍微換個跑道，說不定我們穩實的道路，會變成坎坷、虛幻、無明的道路也說不定！
Our will to cultivate and our false thoughts are on parallel paths. Since we
must walk on a path, how do we know if we chose the correct one? If we diverge
even slightly, the proper path can turn into the wrong path of delusion.
十地行： 歡喜地 離垢地 發光地
焰慧地 難勝地 現前地 遠行地 不動地 善慧地 法雲地 The practice of Ten Grounds (Stages), Joy,
Defilement-free, Radiance, Blazing Wisdom, Utmost Difficulties, Manifestation,
Far-reaching, Stillness, Excellent Wisdom, Dharma-cloud.
所以我們一路說來，我們要踏穩心地，我們的心地，佛陀為了讓我們更清楚，就用「十地」，這就是佛陀循循教導我們的。要讓我們更能有方法，如何讓我們的心穩穩住地；甚至讓我們能身體力行，很安全，又讓我們的心地能很開闊。
Therefore, along our way, we need to be mentally grounded. In order to help
us be more clear the Buddha taught us the Ten Grounds which are methods for
stabilizing our minds and our practice. They are sound methods to broaden our
minds, which is what the Buddha patiently taught.
所以在《靜思晨語。法譬如水。十地行（五）難勝地》我們說過「難勝地」，「難勝地」意思就是「難行能行」。
Yesterday we discussed the Stage of Utmost Difficulties, This stage is about
accomplishing difficult tasks.
眾生煩惱八萬四千 唯有難行能行的精神 才能脫離無明 讓智慧產生光亮 Sentient beings have 84,000 afflictions. Only with
the spirit of determination to overcome challenges can we be free of ignorance
and develop the radiance of wisdom.
人世間芸芸眾生，煩惱有八萬四千，在如此複雜的煩惱中，如何才能脫離無明，讓我們的智慧光明能發光發亮，這實在很困難。
Worldly sentient beings have 84,000 different afflictions. With all those
afflictions, how can we be freed from ignorance and let the brilliance of our
wisdom shine? It is truly difficult.
就是因為凡夫才困難，看看我們志業體同仁，尋根之旅會回來精舍。白天聽法聽得很歡喜，每一個人現身說法，他們都覺得不可思議，也從大家現身說他們的經歷之後，他們也再分享心得，啟發他們慈濟人行菩薩道。這條菩薩道他們也發心要一起走，這叫做引渡——力行在菩薩道。
Life is difficult because we are ordinary humans. The staff at our foundation
organized a retreat at the Abode. They were happy listening to the volunteers
share their experiences and Dharma. They all felt incredible. After the
volunteers' inspirational sharing, the staff also shared their impressions and
how they were inspired to resolve to walk the same Bodhisattva-path as the
volunteers. This is called deliverance, putting the Bodhisattva-path into
practice.
儘管白天聽得很歡喜，但是晚上要睡可能是他們最大的困難。第一、睡通舖，沒有一個營隊分享時沒有說到睡通舖，可見這對他們的難題很大；而且早起，有的人怕睡過頭不敢睡；有的剛要睡著，對他們來說是半夜，就開始要起來做早課了。如果是夏天還不錯，但是冬天他們就會覺得比較困難了，這叫做難行。
Although they were joyous during the day, they needed to rest at night.
Perhaps their greatest challenge was sleeping on the floor with other people.
There has not been one retreat where someone did not talk about sleeping on the
floor. So it was clearly an ordeal for them. They also had to wake up early and
some of them did not sleep, fearing they would oversleep. Others were about to
fall asleep, because to them, it was the middle of the night when we began our
early morning recitation. It is bearable in the summertime, but during the
winter, it is very challenging. These are difficult practices.
難行能行，還能走得很自然，沒什麼，這就是修行人。叢林中的修行人，一生一世、年年月月，一樣三點多就要起床了，不分冷、不分熱，已經克服了困難，睡眠的困難，已經變得很自然了，所以我們就不困難了。所以難行能行我們做得到，這是在這種生活中，我們已經克服了這種困難，所以勝任。
It takes a true practitioner to overcome difficulties and do it with ease.
Monastic practitioners, all their lives, year after year wake up at 3.00 AM
regardless of the weather. They have overcome their want of sleep. It is now
natural for them, so they do not see it as a difficulty. We have to overcome
difficulties in our daily lives so that we have competence.
比如要交工作給人做，有困難嗎？「看起來很困難，不過我一定會做到！」「能勝任嗎？」「我能勝任！」這就是有困難，能克服得了，這樣就做勝任，所以前面叫做「難勝地」。
For example, when we are assigned work and asked if we can manage it, we
answer, "It seems difficult, but I can definitely do it." "Are you competent?"
"Yes, I am." When we can overcome obstacles, we are competent. This is the Stage
of Utmost Difficulties.
我們前面說過境界在情的異同，能克服了之後，就破一切情見。感情、親情、人與人的感覺，要如何告訴他：「我的人不是我的人，不是我的人是我的人。要變成同。」那就不容易了。
If we can overcome the discrimination that arises from sentiments, we can
break all views distorted by sentiments, like romantic love, family ties,
sentiments for others. How can we view those who are close to us and those who
are not in the same way? To view them as equal is not that easy.
十地行之六「現前地」 謂由前同異之相既不可得 則真如淨性明顯現前 The sixth Stage is the Stage of Manifestation. Withou
having views of sameness or differences, the Tathagata's pure nature readily
manifests.
所以因為這樣「謂前同異之相既不可得」。前面既然說沒有什麼是一樣，不一樣，是自己人、別人、是親近的、是遠途的，都已經平等了，既然不必分別。「相既不可得」沒有什麼可分別了。
One should not have "views of sameness or difference". If nothing is the same
or different, there is no distinction between yours or mine, or between close or
far. Everything is equal. With no need to differentiate, one does "not dwell
upon appearances".
「則真如淨性明顯現前」，真如就是淨，我們的真如本來很清淨。常常對大家說：「真如本淨不受污染。」不受污染本來就是清淨的，性就明顯現前了；我們若是沒有污染，明性就現前了。
"And the pure nature of the Tathagata emerges." The Tathagata is pure and our
nature was originally very pure. I often say that, "Our true nature is wholesome
and undefiled." Without defilement, the innate purity of our true nature becomes
apparent.
就像昨天說的電燈，不要被東西遮住，就是光明的，電燈若有東西遮住、污染了它，那就顯不出它的光明來。所以異同的相如果拿開，就是清淨的明相現前。
Yesterday we discussed how a lamp, illuminates if its light is not obstructed
by another object. If something covers a light bulb, its light cannot shine
through. Likewise, if we remove differentiation, then the clarity and pureness
of our nature emerge.
經云 無為真如 性淨明露 名現前地 So the Sutra states, "The pure and unconditioned
nature of the Tathagata manifests. This is called the Stage of
Manifestation."
所以經文中說到：「無為真如、性淨明露、名現前地。」
So the Sutra states, "The pure and unconditioned nature of the Tathagata
manifests. This is called the Stage of Manifestation."
我們的性若是完全相同，沒有什麼讓我們做分別，如此佛性，真如自然現前。這就是「人人、眾生」和「佛」只是差在「染、淨」而已——污染時就是凡夫，清淨時就是佛；有自私、私己的心就是凡夫，無我相的心就是佛，差別只在這裡。
If our natures are equal, there is nothing to differentiate. And so our
Buddha-nature emerges. The difference between all living beings and the Buddha
is their state of mind. When the mind is defiled, we are ordinary people; when
it is pure, we become a Buddha. When we are selfish, we are ordinary; without a
View of Self, we are a Buddha State of mind is the main determinant.
所以「平等淨智破除情見」，平等清淨的智慧，才能破除情見，這個情很複雜。在《靜思晨語。法譬如水。十地行（五）難勝地》中也一直在說這個情，很複雜也很難解說。
"Impartial and pure wisdom breaks all sentiments." Only with impartial and
pure wisdom can we, eliminate views distorted by sentiments. Sentiments are
complex. We discussed sentiments yesterday. They are complicated and difficult
to explain.
用清淨智慧 破除情見 讓真如本性展現 Let the purity of wisdom dispel all views distorted
by sentiments, Let the true nature of the Tathagata manifest.
自己大家要知道這個情，除了親情、怨情之外，就是自己的情緒。所以情緒，很情緒化的人，有時和他有理說不通。自己若有情緒時，有情緒上來時，自己也理不清。所以我們除非有清淨的智慧，才能破除情見。
We should know that besides sentiments of love and resentment, there are also
our own feelings and emotions. People who are very emotional can be difficult to
communicate with. When emotions arise, it is difficult for us to sort them out.
Unless we possess purity of wisdom, we cannot transcend them.
是自己的情緒纏住我們？或是外面的人事來困擾我們？只要智慧清淨，自然情見就破除了。
When our emotions tie us down or when external matters or people afflict us,
as long as we have purity of wisdom, then views distorted by sentiments are
naturally eliminated.
私我和大我要如何顯出？那就要有個環境。所以我常說：「慈濟事一大事因緣成就慈濟。」
How do selfishness and selflessness manifest? It depends on the external
environment. I often say that it was a great cause and affinity that established
Tzu Chi.
是什麼樣的一大事因緣？天下苦難眾生偏多，菩薩所緣、緣苦眾生。
What type of great cause and affinity? The needs of suffering beings cause
the Bodhisattvas to come into being.
人心有了自私偏見 就會產生很多煩惱 煩惱化成行動 行動變成人禍 人禍造成共業的災難 When there are
selfish and biased views, many afflictions emerge. Afflictions can manifest in
actions, actions become man-made calamities, creating disasters of collective
karma.
佛陀為了苦難眾生，所以不斷來人間，無非就是要破除眾生心的煩惱，開啟人人與佛平等的愛。就是因為凡夫封鎖了心境，所以不斷產生了自私偏見，才會造成天下很多很多的煩惱。
For the sake of the suffering the Buddha Continuously comes into this world
to, eradicate their afflictions and spark the impartial love that everyone
possesses. But ordinary people have blocked their minds. Their constant selfish
and biased views lead to many afflictions in the world.
煩惱變成行動，行動變成人禍，人禍變成共業的災難，所以很多災難無不都是從人的偏見開始。所以佛陀不斷來人間設教，要來救渡眾生。
The afflictions become actions, and the actions become disasters, creating
catastrophes of collective karma. Therefore, many calamities are initiated by
people's biased views. So the Buddha continuously comes to the world to teach
and guide sentient beings.
我們既然是佛子，人人皈依佛就是佛的弟子。佛的弟子我們就要荷擔如來家業，佛陀為眾生這就是如來的家業。
Those who take refuge in the Buddha are His disciples. As the Buddha's
disciples, we should shoulder the task of the Tathagata. The Buddha works for
the sake of sentient beings. This is the task of the Tathagata.
我們既然是佛的弟子，我們就是要擔起這個家業，這就是我們的一大事因緣——「為天下眾生苦而設立慈濟，成就慈濟」。所以慈濟人的任務，就是「為天下擁抱苦難的蒼生」。
As Buddhista, we must take on this task, which is our great cause and
affinity. For suffering beings, we have created and established Tzu Chi. Thus,
Tzu Chi volunteers' mission is embracing all suffering beings in the world.
與其念經不如行經 既為佛子要荷擔如來家業 展開雙手擁抱苦難蒼生 身體力行於菩薩道上 It is better to practice than to recite the Sutras.
As disciples of the Buddha, we must shoulder His task, embrace all suffering
beings and practice on the Bodhisattva-path.
各位，看看慈濟人，人間的菩薩，哪個地方有災難，你就能看到一群藍天白雲，走向困境、災難中的眾生展開了雙手，去擁抱那些悲悽苦難的人，這就是現在世間活生生的菩薩。
Everyone, Tzu Chi volunteers are Bodhisattvas of the world. Wherever there
are disasters, you see a group of these volunteers. They travel to distressed
areas and open their arms to embrace suffering people. They are living
Bodhisattvas.
菩薩在人間成，所以人人不為自己。眾生有苦難走不過來，我們克服困難，因為我們都有福，所以我們走過去，這就是人間的菩薩。看到他們在擁抱苦難的蒼生，人人都是很感動，這就是「經」就是「道」；「道」就是「路」。
Bodhisattvas manifest in the Human Realm, and they work for the benefit of
others. When sentient beings are troubled and trapped the volunteers, with
blessings, overcome obstacles to reach out to the needy. They are living
Bodhisattvas. Seeing them embrace the suffering, we are all very touched. The
Sutra points to the Way, the Way is the Path.
常常說念經，我們要知道經就是路，與其坐在那裡念經，不如身體力行在這個經、道、路上。
We often talk about "Sutra recitation". We know the Sutra points to the path,
so we should take action to practice the Sutra, the Way, the Path.
所以《無量義經》這麼告訴我們：「我們要做普天之下芸芸眾生不請之師。」所以我們也要做芸芸苦海中駕慈航的人。所以為船師，所以將苦難中的眾生，要如何引渡他到康莊大道。所以「無量義功德，願行悲智」，大家都是發心發願，慈悲智慧平行。這真的就是無量義經裡面的功德，我們身體力行，化度人間身心的災難。
Therefore, the Sutra of Infinite Meanings teaches us that, we should be the
un-summoned teachers of the innumerable sentient beings of the world. We should
also be the captains of the ships that cross over the sea of suffering. As
captains, we should guide suffering beings toward the proper way. So, "with
merits of infinite meanings, we vow to practice compassion and wisdom." All of
you have resolved to practice both compassion and wisdom, which are truly the
merits described in the Sutra. With our actions, we guide the minds and bodies
of the suffering.
有的是心的災難，有的是身的災難。世間，「身的災難」就像無論巴基斯坦地震之後，氣候不斷不斷冷了，溫度不斷不斷下降，無家可歸的人在露天中，他們到底如何過日子？能得到帳棚，暫時薄薄的帳棚可遮蓋。真正天寒時他們怎麼過呢？
Some suffer mentally, and some suffer physically. An example of worldly
physical suffering is the suffering felt after the earthquake in Pakistan. The
weather continued to change and the temperature continued to drop. Many were
homeless and slept on the streets. How did they live? Although some received
tents, how could the flimsy tents provide them shelter from the devastating
winter cold?
再想想紐奧良那個地方，在卡崔娜颶風當中，有的是房子被水淹，有的被風吹了，水淹的也倒了、風吹的也散了。甚至當時災難一發生，治安失控，有的人搶，搶了之後又放火。真的已經不只建築物變成一堆廢墟，其實人的道德也已經變成道德的廢墟，所以連道德也被災難破壞了。災難已經那麼大，很辛苦了，有有這些人出來做搶劫的事，所以這是一個天下的大災難。但是這麼多的災難，誰能去撫平，走入災區呢？
Think about New Orleans as well Some houses were flooded and some toppled
over by the water or the wind. Moreover, riots broke out afterward and some
people robbed others and set their houses on fire. Indeed, not only did the
buildings turn into rubble, so did some people's morals. Even moral values were
destroyed by the catastrophe. The calamity was already tremendous, but with
people looting it was even more of a disaster. In such a great disaster, who
could enter and soothe the people?
還是告訴你們，慈濟人不論是紐奧良，那裡的災民，除了四散的要安置，每一個州差不多這些難民要往外州去。慈濟人能夠接得到的，我們就能去做關懷，去擁抱這些苦難人，我們會去安頓，多多少少的經濟幫助，最重要的是心靈的膚慰。這不是現前地的菩薩誰做得到？若不是真如的本性，平等的智慧已經發光了，誰做得到？
Tzu Chi volunteers were there. Whether in New Orleans or other states,
wherever the victims of disaster were sent, there were always Tzu Chi volunteers
who cared for and embraced them. They helped them get settled and assisted them
economically and spiritually. If not for these Bodhisattvas who appeared right
away, who would have helped? If not for
the true nature of the Tathagata of which the wisdom of impartiality is lucid,
how could one accomplish such tasks?
所以說來「無為真如，性淨明露」，性已經淨了，明露，他不顧自己的辛苦，為苦難眾生願意再付出，真的不容易。所以也是「難勝地」，也是「現前地」，因為我們這分佛性體用，用在芸芸眾生中，哪一個地方有困難我們就現前在那裡。
Therefore, "the pure nature of the Tathagata manifests." When the pure nature
is revealed, one forgets all hardships and gives to suffering beings. That is
indeed a difficult task. It is the Stage of Utmost Difficulties and it is the
Stage of Manifestation. The application of our Buddha-nature is found among the
innumerable sentient beings. Wherever there is problem, we appear.
所以各位，「修行」說來真的很不容易，但是只要心一轉，我們就走得出去。所以這要智慧來運轉，讓我們向前前進。
So everyone, spiritual cultivation is actually not easy. However, if we
change our mindset, we can resolve all difficulties. Thus, we should use our
wisdom to move forward.
各位，現前地菩薩就是「無為真如，性淨明露」，希望大家把我們這分心淨化，讓我們的智慧好好明露出來，這就是要多用心了。
Everyone, the bodhisattva in the.
Stage of Manifestation is the one whose "pure nature of the Tathagata
manifests". I hope we can purify our minds and reveal our wisdom. We must always
be mindful.
