佛學自印度傳入，漢譯著述甚豐，其修證途徑，佛典中皆揭示可透過誦持、抄寫、禮拜，藉由身口意的交互作用，身／心攝受佛法義理，於融會之後，透過實踐的工夫，讓生命歸原本有的良善，以提升價值。從佛典漢譯文本，不難發現其中蘊含與展現，不只是宗教信仰與義理層面而已，同時也含涉哲學、文學，乃至美學藝術的多元樣貌，都以生活契合為訴求。在臺灣佛教知名道場，或有以文教，如音樂、藝術創作和文教活動弘化為主，也有側重從學術研究、海內外禪修等，不一而足。本文以慈濟基金會於二○一一年八月，分別於全省北中南區演繹《慈悲三昧水懺》作為探討核心，觀察慈濟志工／職工，從每一場展演者皆逾萬人以上，他們用音樂、影像、肢體語言，詮釋經典。參與者對於這種眾人齊入經藏模式，幾乎都表達對這種演繹的感動與震撼。演繹法會結束之後，或有對於生命態度的轉變，以及價值觀的重整，如：素食、齋戒、護生等，激發行善意念。值得注意的是，其演繹經藏的模式，突破地點的選擇，不但不在寺院進行，而且非僧眾引領，委在家居士全程展演；相對於過去佛教弘法由僧眾主事儀式迥異，其產生的效益與轉化，可作為當代弘法另一層思惟。

Most Buddhist texts originated in India. When they were transmitted to China, an abundance of translations and commentaries were produced. The path to realization, as revealed in Buddhist texts, can be followed through the recitation and duplication of the texts, through devotion, and through mindfulness of the interaction of body, speech, and mind. When we physically and mentally absorb the meaning of the Buddha-Dharma, incorporate the teachings into our minds, and physically put them into practice, we can return to our intrinsic goodness and the value of our lives can be elevated.Looking at the Chinese translations of Buddhist texts, we discover that they contain and reveal not just religious beliefs and principles, but also everything from philosophy and literature to the many forms of aesthetic arts, all with the requirement of being applicable to daily living. In the well-known Buddhist traditions of Taiwan, some spiritual centers focus on cultural education, using music, artistic creation, and cultural activities to promote the teachings. Others have an emphasis on academic research, meditation practices, etc.The research in this dissertation focuses on Tzu Chi Foundation's musical presentation of the Compassionate Samadhi-water Repentance in northern, central, and southern Taiwan starting in August 2011. The author observed Tzu Chi volunteers and staff, who numbered over 10,000 for each performance. Music, visual images, and body language were used to interpret the Water Repentance. The participants almost universally expressed how greatly moved they were to practice together with so many people in this new format of presenting Buddhist texts through musical performances. After these Dharma-assemblies were concluded, some participants transformed their attitudes towards daily living while some reshaped their values. For example, some became vegetarian to protect life. Their participation in the event inspired them to do good deeds. It is worth noticing that the format of this sutra adaptation was a breakthrough in that take place at a monastery and was led by monastic practitioners. Instead, lay practitioners took on the responsibility for this entire performance from beginning to end. This is completely different from the past, when services promoting the Buddha-Dharma were always led by the Sangha. The transformative benefits produced through this format can be taken a fresh look at how to promote Dharma in the modern era.