《靜思晨語。法譬如水》101. 四緣

The Four Conditions

我們凡夫心，不得安定、不得自在，多數都是因為對境生心。

The minds of ordinary people are unsettled, not at ease and mostly influenced by external conditions.

所以，這個「緣」，就是在我們的心中。若是吸收到好的，我們就念念不間斷，所以這就是凡夫。

This karmic connection is in our minds. If we can absorb something to our liking, we will continuously think about it. Thus we are ordinary people.

 

四執：
執有、執空
執亦有亦空、執非有非空

前面說到「四執」。我們人人都有執著，執著從何而起呢？就是因為有「緣」的境界，所以起了執著。所以我們會去執取。

We have mentioned the Four Attachments. Everyone has attachments. From what do they arise? Due to the existence of "conditions", attachment arises. So we tend to get attached.

 

或因四緣造一切罪

The Four Conditions may cause all Wrongdoings.

 

四緣：因　緣、無間緣
　　　所緣緣、增上緣

The Four Conditions: Causal Conditions, Continuous Conditions, Connected Conditions, and Assisting Conditions.

緣也有四種：

There are four types of Conditions.

第一就是「因緣」。有因有緣，會合起來，這個我們大家都知道，每天都在說。

The first is Causal Conditions. Causes and conditions can combine. We all know and speak of this everyday.

我們現在如果說「因緣」，就是以「六根」為「因」，外面的境界就是緣。由我們的眼根，看外面的境界，外面的境界是一種緣而已。但是因為那個緣，引起我們的心識，心所就開始作怪。所以引進外面的緣，進入我們的內心。

When we speak of Causal Conditions, the Six Sense Organs are the causes and the external environment is the condition. It is through our eyes that we see the world. The external world is just one kind of condition. But when it influences our cognition, our minds begin to function and we absorb external engagements into our minds.

所以「內以六根為因、外塵為緣」，所以在這之中就產生了「識」。

The internal causes are the Six Sense Organs, They give rise to "consciousness."

我們的眼根看到那個境界，就會在我們的內心產生一個影像。這個影像經過之後，境界過了之後，其實這個影象，已經印在我們的心版上了。

Our eyes observe a condition and create an impression in our minds. After the condition has passed, the image will remain in our minds.

有的人說眼根，雖然是隨著外面的境界，但是它所能看到的範圍有限，然而「聽」的範圍是比看的還廣。聽就是耳朵的功能。

Some people say that although our eyes follow external conditions, our vision is limited. We hear with our ears.

耳朵這個時候可以聽到外面鳥叫的聲音，但是外面的境界我們看不到，鳥兒到底是在哪裡？不過憑藉我們平常時看到鳥兒，我們就知道我們這裡的鳥兒是長得怎麼樣子？因為現在聽到了鳥兒的聲音，可能我們就會將過去所看過的鳥兒的影像，和所聽到的聲音會合起來。這就是心在這個時候，就緣著那個境界去了。

At this time, we cannot see the source of sounds. Where are the birds? But from experience we know what the birds here look like. When we hear them we can picture them. Then our minds connect to that condition.

 

六根為因
六塵為緣
六根六塵和合
意識就會生起作用

The Six Sense Organs are the causes. The Six Sense Objects are the conditions. When causes and conditions connect, consciousness begins to react.

所以心是一個因，外面的境界就是那個緣。因和緣會合在一起，再加上我們的意識把它攝取起來，在這個時候會浮現出來。所以這就是我們在日常生活中，六根和六塵在合成時，我們要用什麼樣的心態來攝取外面的境界？之後我們的意識又是怎樣作用？

Our mind is the cause and the external states are the conditions. When cause and condition combine, our consciousness will retain it, it will resurface when the moment is right. So in our daily lives, when the Six Sense Organs and the Six Sense Objects connect, what type of mentality do we have as we engage with external conditions? The how do our consciousnesses function?

再來是鼻根和外面的味塵。味塵是緣、鼻根是因。鼻子聞味道之後，我們的心中就會取著，這是我「有所好」，也會取著這是我「有所厭」。

Next is the nose and sense of smell. Smell is the condition, nose is the cause. We have "likes" and "dislikes".

舌，吃東西嘗食物的味道。我們現在有個名詞—— 叫做「口感、口感」。我們吃下去的東西是甜的、是鹹的、是酸的、是澀的、是硬的、是軟的等等…用我們的舌根，去接觸這些已經成就的食物的感覺。

The tongue connects with food. We now use a phrase: "Taste and texture." When we eat, it is either sweet, salty, sour, tart, hard, soft, etc. We use our tongues to taste the food.

這也就是當「根、塵、識」去會合了之後，就會隨著你的所好去追求。所以我們常說，光是一張嘴，實在是造了很多業。

When the sense organs, sense objects and consciousness unite, we seek what we like. It's I often said that just one mouth crease a lot of karma.

無論是在說話，一句不好的話會傷人的心，刺得人的心血淋淋的，自己不自覺。為了吃，傷殺生靈，眾生生命塗炭，這難道不是為了吃？都是因為這個口。所以口為因，外面的境界為緣。

We unknowingly speak harsh words that deeply hurt others, or we kill countless living beings just to satisfy our tastes. So the mouth is the cause, and the external object is the condition.

觸，這個身體——冷了要多穿衣服；熱了要吹電扇、放冷氣，這都是感觸。何況這個身體所接觸到的，就會引起我們的內心去貪著。有的人就是為這個身體的享樂、貪著，而去造很多的業——「殺、盜、淫」，這些難道不都是為了這個身體的感觸而去做？所以身體是因，外面的境界同樣是緣，從我們的內心起了意識，去造作很多的業。

When we're cold, we put on more clothes; when hot, we turn on the fan or air conditioning. This is our sense of touch experienced by the body. Some people have created a lot of karma-killing, stealing and sexual misconduct-for the sake of their body. So the body is the cause and the external object is the condition that initiates the conditions in our minds to create more karma.

所以說起來，那個因和緣，隨著我們過去的「煩惱」和「無明」總和起來的那些習氣，再從我們的根和塵會合起來的感受而去造作，這就是我們的「薰習氣」。

Therefore, cause and condition follow our past ignorance and affliction. Those habitual tendencies act on the perception of our sense organs towards the sense objects. Those are our reinforced habitual tendencies.

我一直在說無明、煩惱，這種的無明和煩惱，很容易讓我們這個因的種子現前，讓我們的眼、耳、鼻、舌、身、意，有這種習慣性的薰習去取著。

I often speak of ignorance and affliction. They can easily allow the seed of cause to arise and let our eyes, ears, nose, tongue, body and mind be driven by our habits to grasp.

你看同樣是人，走路的形態也都不一樣，這就是我們的習氣。舉手投足的型態也不一樣，這也是習氣。說話不一樣，這也一樣是一種薰習。

Just observe how each individual has different ways of walking. These are our habitual tendencies. Our style and carriage are unique because of our habitual tendencies. We all speak differently, these are also our habits.

所以為甚麼要接受教育？就是要改變我們的習氣，我們的生活當中所會遇到的一切「根、塵」都能夠用來熏習改變我們的習氣。習氣如果改變了，就是我們的六根對著六塵一切境界都不會被影響，自然我們的習性改好。習氣如果改好了，面對所有的一花一草，無不都是同於如來的境界，心對這境都會很柔軟。

Thus, why do we get educated? It is to change our habits. If we correct out negative habits then the interaction of our six sense organs and objects will improve. When our minds are gentle toward the sense world, the world of the Tathagata will manifest itself.

 

無明煩惱累積的習氣
會影響根與塵會合的感受
因此要時時顧好心念
改變不好的習氣

Habitual tendencies, the accumulation of ignorance and afflictions, will affect our perceptions when sense organs and objects connect. Therefore, we must watch our thoughts and correct bad habits.

 

心若是照顧好
習氣改好了
因緣會合無不是福

If we take good care of our minds and correct our bad habits, blessings will arise whenever causes and conditions converge.

所以我們學佛要記得，要時時顧好我們的這念心。心如果顧得好，因緣會合無不都是福。我們若是能夠善解、也能知足、也能包容、也能感恩，那每當這個根、塵會合，無不都是感恩的時候，無不都是好緣、歡喜的時候。

When learning Buddhism, we must remember to attend to our minds. If we take care of our minds, blessings arise when causes and conditions connect. We can be understanding, forgiving, content, and grateful. If we can do this, each second is the moment to be thankful, and each affinity is positive and joyful.

所以我們學佛對於因緣要很用心，所以常常跟大家說因緣，後面還有果報—— 總和說起來就是「因緣果報」。所以現在怎樣的因緣，我們如何去造作，就會造成什麼樣的果報，我們大家要很謹慎用心。

So when we learn Buddhism, we must be mindful of causes and conditions, because they result in karmic retributions. So whatever causes and conditions we create now will lead to retributions in the future. Everyone must always be cautious and mindful.

 

前念後念、念念相繼
剎那不停、無有間隔
謂之「無間緣」

Thought after thought arises continuously, without pause or break, this is Continuous Conditions.

第二就是「無間緣」。

Second is Continuous Conditions.

無間，「無間緣」就是這個緣過了之後，我們還有前念、後念，我們會念念相繼，這叫做「無間緣」。為甚麼我們的心會靜不下來呢？就是因為有前念、後念，念念無間，所以叫做「無間緣」。

After a condition has passed, our thoughts about it still arise continuously. This is called Continuous Conditions. Why can't our minds calm down? Because thoughts arise unceasingly. This is called Continuous Conditions.

尤其是我們凡夫，我們有習氣的愛著。我們前面一直在說：「欲愛的執著。」欲愛執著會讓我們的心在無間中不斷地一直成長。

We, ordinary people, have the habitual tendency to crave things. We spoke previously of the clinging to desires. Attachment to desires will cause our minds to continuously connect to them.

我們如果是愛上一個人，只要我們已經愛上這個人，心中就會常常有這個人的形影。無論他在哪裡、無論他在離多遠的地方，雖然我們不知道，但是他的形影，常常都在心裡。這種思念的情，連連接接，前念、後念不斷地連接著，這叫做「無間緣」！

If we like or love someone, their image, even though he or she may be far away or in another place, will always stay in our minds. This type of longing or love is continuous. It is called Continuous Conditions.

也有人做事很認真，要研究一件事情，很投入、很用心，頭腦都在那個地方思考，如何能發明？如何能夠解開這個謎底？他也會很用心投入。即使在和別人說話的時候，頭腦裡面同樣還是緣著他所要去進行的研究。這也叫做「無間緣」。

Some people work earnestly. When they study one thing, they are attentive and meticulous. Their minds contemplate inventing new things or solving mysteries. They mindfully invest all their attention. Even as they are speaking to other people, their minds are still clinging to their work and research. This is also called Continuous Conditions.

總而言之，不論是好是壞，只要我們的心開始去執著，這種愛，我們的興趣，或者愛，或是執著，或是取著等等…這個東西永遠都在我們的心版中。所以凡夫心靜不下來就是因為這樣。

In brief, regardless of good or bad, when our minds become attached to our passion, interests, craving, attachment, grasping, etc., they will always be on our minds. So ordinary people cannot quiet their minds. It is like this.

從因和緣成為我們的體用。因為有這個相，所以我們會不斷地因為這件事情，心中的複雜一直產生。這就是凡夫，因為有這個因緣境界，相續不斷在我們的心中，所以心靜不下來。

Causes and conditions lead to how we function, and because of them, our minds will continue to produce complicated thoughts. These are the mindsets of ordinary people. Since such states of cause and condition continue in our minds, we are unable to calm our minds.

 

「所緣緣」
第一個緣是攀緣之意
第二個緣是境界所緣之意
意指和心作用的一切法

Connected Conditions: "Connected" means to grasp the connection. Conditions" means to cling to external conditions. It refers to all the things that the mind creates.

第三就是「所緣緣」。

The third is Connected Conditions.

前面的那個「緣」是「攀緣」的意思。攀緣，就像境界一直過去，我們的心隨著境界形影一直過去，緣境一直不斷一直過去，這叫做「攀緣」。

The word "Connected" means that the mind is grasping the connection. This is Forced Connection. Forced Connection is when an event passes, but our minds continue to replay it. This is called Forced Connection.

其實我們不需要去攀這個緣，但是就由不得自己去攀這樣的緣。有的人所攀的是風景的緣，有的人愛攀的是人的緣。有的人就說：「你怎麼這麼愛攀緣，沒有你的事情你也要去介入一下！」這都叫做攀緣。

Actually, there is no need to force affinities. Sometimes one uncontrollably seeks affinities. Some seek the affinities of sceneries, others seek the affinities of people. Some people say, "Why do you love to seek affinities?" Even though it's none of their business, they still intervene. This is called Forced Connection.

可以不必，但是我們就是有那個習氣，有那樣的興趣。人家在說話，我很喜歡去聽，聽人家說東家長、西家短，聽人家說，什麼人的是？什麼人的非？我很喜歡去聽一下，這也叫做攀緣。

It is unnecessary, but because of our habits and interests, we like to listen in when others are talking. We like to hear about other's gossip and disputes. This is also Forced Connection. It is unnecessary, but because of our habits and interests, we like to listen in when others are talking. We like to hear about other's gossip and disputes. This is also Forced Connection.

很多是非都是由攀緣而起，我們不一定要在那個地方，但是我們就是喜歡！

Many interpersonal conflicts arise from forced affinities. We don't necessarily need to be there, but we like to be.

就像現在很多人喜歡去觀光，真的需要嗎？真的需要這樣去消磨時間嗎？需要去花費這樣的體力？需要這樣去消費嗎？但是他喜歡攀緣，他喜歡看風景，所以要去攀這份的緣。

This is like people who enjoy sightseeing. Is it necessary to waste time, energy, and money to do so? But they like to seek affinities and sightsee. So they seek such affinities with effort.

那個「攀」的意思，就是那雖然不是我們所需要的，但是我們的興趣就是喜歡這樣。這叫做習氣。

The word "forced" means it is not what we need to do, but what we enjoy doing due to our interests. This is called habitual tendency.

另外，就是第二個這個「緣」字。就是剛才所說的，以「外面的境界」為緣，以我們的心識為「因」。我們的心識緣著外面的境界，在日常的生活中，隨著我們的根以及外面的塵，不斷地產生心識。所以才說「境界所緣」。

The next word, "Condition" is the external environment we mentioned earlier. Our mind-consciousness clings to the outside world. In our daily lives we follow our sense organs and sense objects to continuously create mind-consciousness. Thus, we engage the external world.

常常跟大家說：「一念無明生三細，境界為緣長六粗。」這不是常常跟大家說過了：「我都是一念的無明心、煩惱心。」凡夫這個習氣已久，所以外面的境界一現前的時候，無論是「色、受、想、行、識」這些東西，或者是「眼、耳、鼻、舌、身、意」這些東西都常常在我們的日常生活中轉。

I often say, "An ignorance thought causes the Three Subtleties. External states lead to the Six Coarse Marks." The cause of all of this is our thoughts of ignorance and affliction. People's habits have accumulated for a long time. When the phenomena appear, whether form, sensation, perception, action, consciousness, or eyes, ears, nose, tongue, body or mind, these things often surround us in daily life. things often surround us in daily life.

其實我們如果在這個地方，同樣坐在這裡，你們如果能夠用心在這裡，「根、塵、識」合一，你們就可以專心聽法。假如雖然身體是坐在那個地方，但是我們的意識跑到外面，跑道你所愛的、你的興趣，如此這個根塵雖然在這裡，不過識跑到外面去了，那就會時間空過，一無所得。

Actually, as we sit here together, if our sense organs, objects and consciousness combine, we can focus on listening to the Dharma. If we sit here, our minds wander and follow our cravings and interests, even though our sense organs and objects are here, our consciousness is elsewhere.

或是在這之間「根、塵」會合的時候，我們的「識」會隨著它成長取著，去分別「好」和「厭」，所以這個心識就是「能緣的」，境界是為「所緣」。

When the sense organs and objects connect, our consciousness will develop, grasp, and distinguish between likes and dislikes. Consciousness is "able to connect" and external conditions are the "object of connection".

因為我們的心會去緣，境界就是我們所緣的。平時我們所說得「身心所患」——就是我們的心的動作，這個「心所患」會起作用，也都是要先緣著這個境界，所以我們的心識才會去作用。這就是「所緣緣」。

The mind will connect to external conditions. The phrase "physical and mental functions" refers to the functions of our mind. The mental functions work by clinging to external conditions, the mind gives rise to such effects. This is Connected Conditions.

就是我們的心所去緣著的，我們應該要很用心—— 「我們的根常常在對塵，到底我們的識起了什麼作用？」

When our consciousness connects and grasps, we should be very mindful of how our sense organs and sense objects impact our consciousness.

好吧！時間總是隨著境界這樣過去，但是我們的心識將會永遠停留在那上面。所以我們如果可以好好將停留的雜念掃除，讓清新的好念來代替。如果可以這樣，我們心靈的境界才會很美。所以大家時時要多用心啊！

Alas, time still passes with external conditions. However, our consciousness always remains. If we can thoroughly clear our minds of scattered thoughts and replace them with wholesome ones, then our mental state will be beautiful. Therefore, please always be mindful.