《靜思晨語。法譬如水》459. 心入法 念清明

As the Mind Enters Dharma, Thoughts Become Clear

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大地萬物皆有大用
凡俗因緣會合生有
分別歸零何必執著

The Earth is amazing. Everything on Earth is useful. Things arise when causes meet conditions. When conditions disperse, things disappear, so what is there to be attached to.

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大地很奇妙，就是要對大家說，我們要敬天愛地，一切都是因緣會合，大地上萬物都有它的大用，不只是一片土，或是一杯水，它若能會合起來，只要有一顆種子，無論是大樹小草，這樣會合就產生出來了，所以大地萬物皆有大用。五縠雜糧不就是這樣會合而成就嗎！所以供應人類不盡無數，無量生活的資源，這都不離萬物在大地上。

This is reminding us to have reverence for nature. Everything is a creation of causes and conditions. All objects have their use. When soil and water are combined, as long as there is a seed whether of a big tree or of a blade of grass, the combination produces something. So, everything has its use. Aren't all grains and vegetation created this way? So, the land provides immeasurable resource and objects to support human life.

人呢，凡俗因緣會合生有，也是一樣人身人之間，凡夫俗子不斷衍生，若不是凡夫俗子因緣會合。人口怎麼會愈來愈多？而且這種凡俗因緣，煩惱無明，人身人之間不斷衍生，結恨連仇，這都是在凡俗因緣會合起來，所以不斷一直產生出來。

And humans? They are also born when causes and conditions come together. Forming relationships, ordinary people continue to reproduce. If these causes and conditions were not there, how could the human population keep growing? With these conditions afflictions and ignorance continue to arise among people. Grudges and resentments continue to be produced as causes and conditions gather.

假使將之分開，即歸於零，何必執著呢！所以我們要常常警愓我們的心，不要時時執著。

When these conditions disperse, things disappear, so what is there to be attached to? So, we must always remind ourselves to not be attached.

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無形無色 中藏妙諦
莫執於有 或妄著空
空中妙有 妙有真空

Wondrous truth is hidden in formlessness. Do not cling to existence or emptiness. There is Wondrous Existence in emptiness, and True Emptiness in Wondrous Existence.

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所以經文中說－－「無形無色，中藏妙諦；莫執於有，或妄著空；空中妙有，妙有真空。」

Wondrous truth is hidden in formlessness. Do not cling to existence or emptiness. There is Wondrous Existence in emptiness, and True Emptiness in Wondrous Existence.

在無形無色中，中間就藏著妙有。無形無色是在哪裡呢？這實在是很奧妙，既然無形，既然無色，無形無色，我們要去體會就是在空；空間之中含藏了很多妙有。想想看，大地萬物若沒這個空間，哪有什麼東西能產生出來呢？ 所以空中含藏了妙有。

Hidden within formlessness, there is Wondrous Existence. Where is formlessness? This concept is truly profound. Since it is without shape and without form, if we want to truly experience it, we must realize emptiness. Emptiness contains much Wondrous Existence. Think about it. Without this empty space, how could anything be created? So emptiness contains Wondrous Existence.

有的國家說，我的國家都不曾見過這種水果，拿過去那邊種，不一定種得出來。這在空中奧妙，即使你有這樣的心，移到那個地方去，不一定能會合起來。這有很多非人為，有很多非人為能阻止，非人為能讓它成長，這也是很奧妙。

People in some countries say, "You can only find this fruit in our country." If you try to plant it somewhere else, it may not grow. This is the profound truth of emptiness. If something is moved to somewhere else, it may not meet suitable conditions, because many things cannot be controlled by humans. We cannot stop some things from growing, and we cannot cause other things to grow. This is very profound.

在無形無色中藏著妙諦，有很多道理。莫執於有，或妄著空；所以空與有我們都不必執著。

Wondrous truths are hidden in formlessness; many principles lie within. Do not be attached to existence or emptiness. We should not dwell on either.

你若執著，那就是凡俗因緣，就會合不斷產生，所以不需要執著有，或是妄著空。既然沒有什麼東西，所以一切皆空；都沒有，空中應該有妙有，妙有就有真空，空和有，不要執著任何一邊。 我們要知道大自然的境界，大自然的境界是很奧妙的事，所以我們不必執著。順著大自然，這就是取於中間，不需要太執著於有。

If we are attached to existence, we continue to create unenlightened causes and conditions. So we should not be attached to existence. If we are attached to emptiness, we see everything as non-existent and irrelevant. This is not so. There is Wondrous Existence in emptiness, and True Emptiness within existence. We must not be attached to emptiness nor existence. We should understand the natural world, which is truly very profound. Instead of being attached, we should harmonize with nature by walking on the middle path. Do not be too attached to existence.

若執著於有就會不斷貪著，不斷迷失，若執著於空，撥無因果也很麻煩。所以我們應該好好，在大自然的境界中，隨著大自然生活。但是我們要以敬天愛地，疼惜萬物這種心情來面對。

If we are attached to existence, we will continue to be greedy and confused. If we are attached to emptiness and deny cause and effect, this is also problematic. So, in this realm of nature, we should live in accord with natural life, respect the land and cherish all beings.

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深觀二諦
空平等理
從方便慧

We profoundly contemplate the Two Truths, the principles of emptiness and impartiality with the wisdom of skillful means.

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我們先來了解「二諦」，二諦就是真和俗；真就是空，俗就是有，這就是彼此之間兩種道理。所以說－－「深觀二諦－－空平等理，從方便慧。」

Let's first understand the Two Truths, Absolute Truth and Relative Truth. Absolute Truth is emptiness, Relative Truth is existence. These are the two interconnected principles. The next passage from Dharma as Water states, "We profoundly contemplate the Two Truths, the principles of emptiness and impartiality with the wisdom of skillful means."

我們若是，若但觀一諦，即落於偏。所以我們一定要深觀，還要更深一層－－你若只是偏於真空，或是偏於俗有，就會偏，偏就會差。我們若是落於偏，如此正法道理產生不出來。

If we only cling to the view of one of these truths, we become biased. So, we must deeply contemplate; we must go one level deeper. If we cling to either emptiness or existence, we will go astray. Then, proper Dharma cannot manifest.

所以我們今「觀真是空，觀俗是假」，我們就要有這種心情。你如果說什麼是真？道理，我們若一直說是零，零就是沒有了。其實「空」裡面，包含了很多「有」。

So we see the absolute as empty and the relative as illusory. This is the thinking we should possess. What is true? The principles are true. We should not claim that nothing exists, as emptiness actually contains existence.

剛才說過的，這個空間含藏著大地萬物，所以我們若用心體會，這叫做「中觀」。空與有之間，所以真既是空，它就一定在這個空間中，一切緣若會合，空中自然產生妙有，妙有中間也是真空。

As mentioned, empty space contains all living things on Earth. If we experience it mindfully, we find the middle way between emptiness and existence. So, the Absolute Truth is empty. If all conditions gather in this emptiness, Wondrous Existence is naturally created. There is also True Emptiness in Wondrous Existence.

剛才說過的，你看到的東西，若將之分離開，就歸於零了；你把東西會合起來，就變成天地萬物。所以觀俗是假－－你所看到的一切一切，或是男女會合不斷衍生的一切，或是萬物不斷交配，成就出來的東西。

As we just discussed, if the elements of the objects we see disperse, the objects become nonexistent. If elements are combined, they form everything in the world. So, we contemplate the relative as illusory. All that we see, the endless proliferation of life from men and women coming together or from other plants and animals procreating, all of this life that is created and all the things that humans produce are all truly empty in the end.

其實人為的一切，到頭來也是空的。所以假亦是空－－觀這個俗諦，它是假的，俗諦就是假的會合就有了，分離就沒有了。

So, all illusory existence is empty. When we contemplate Relative Truth, we see it is illusory. Relative Truth is illusory. When causes meet conditions, there is existence. When they separate, nothing exists.

但是我們應該要再深入進去，才能得到平等的智慧。因為真諦就是空，空諦的道理；俗諦就是假，所以會合起來才有這些東西。所以俗諦就是假，真諦是空；真與空，你若是偏於一邊，如此就無法產生我們的智慧，所以我們若能不要執著哪一邊。

But we should look more deeply to gain the wisdom of impartiality. The Absolute Truth is empty; it is the principle of emptiness. The Relative Truth is illusory. When conditions combine, all matter exists. So, the Relative Truth is illusory, and the Absolute Truth is empty. If we are attached to either truth, wisdom cannot arise. So, we should not be attached to either concept.

其實道理就是這麼簡單，會合起來就是有的東西，分開就沒有東西。無與有之間，其中產生那分很奧妙的道理。所以這就是要以智慧，也不能執於空，也不能執於有，空、有會合起來，那就是很平等的智慧，這叫做「方便慧」 －－「就是天地萬物之間，去找出其中的道理」。

The principle is very simple; the aggregating of elements produces existence; the dispersion of elements produces non-existence. In between non-existence and existence is an especially profound principle. It requires our wisdom, we must be unattached to emptiness and existence. When we bring emptiness and existence together we have the most impartial wisdom. It is the wisdom of skillful means. With this, we find the truth that is within all objects in this world.

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入法流水 念念增明
顯發如來 大無生忍

We enter the flowing Dharma-water. Our thoughts are clear and we manifest the Tathagata's Non-arising Patience.

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再來說－－「入法流水，念念增明；顯發如來，大無生忍。」

The next verse says, "We enter the flowing Dharma-water. Our thoughts are clear and we manifest the Tathagata's Non-arising Patience."

人就是因為有煩惱，就是煩惱，才會造作一些人間的苦難；就是有人間苦難，所以佛陀才來人間說苦的道理，為我們分析，這些苦的道理到底是怎麼來的。

Because of their afflictions, humans create the suffering of this world. Thus, Buddha spoke of the truth of suffering and analyzed for us how suffering appears. His analysis used suffering as the starting point.

他就從苦為起點開始分析，分析是「集」一切所有，所以成了「苦」。所以這個道理既然解釋了苦是如何衍生出來的，那要如何分解？這個苦的當中無明如何能消除？那就是要「滅」。如何去對治的道理？這叫做「道」。所以「苦、集、滅、道」都是從「真空、妙有」中產生出來的；若沒有空有二諦，就不會產生妙有的道理。

He realized that accumulation of karmic causes leads to the creation of suffering. So, from this truth He derived further analysis. How do we eliminate ignorance while suffering? That requires cessation, which is achieved through the Path. So suffering, accumulation, cessation and the Path arise from True Emptiness and Wondrous Existence. Without the truths of emptiness and existence, the truth of Wondrous Existence would not exist.

所以我們就要「入法流水」，我們要深入進去。剛才說的要深觀，我們要深入進去，我們若能深入，入法流水。

So, we should "enter the flowing Dharma-water". We must enter into it deeply, which means to contemplate profoundly. If we can contemplate profoundly, then we can enter the Dharma-water.

過去我也對大家提過一個譬喻－－一塊大木頭，原木，很大的木材，它若在河流中，它就要河流的中間。假使靠在這邊靠在那邊，這支大木林就無法順利入海；所以這支大木材如果打橫，就會卡住，靠邊也無法順暢而去。

I have previously mentioned the analogy of a big log floating in a river. In the midst of the currents, the log must remain in the middle. If it gets too close to either side, it cannot flow with the current out to the ocean. If the log floats sideways, it will get stuck. It cannot float smoothly near the banks.

所以我們要先了解，道理是「真」、是「空」？這兩者好像是對立的兩岸。我們應該在這之間如流，在這之間去了解，有的是怎麼來的？無的是怎麼分的？能如此，就如入法流水。

So, we should first understand the principle of the two truths. The two seem to be on opposing sides. We should flow between the two. In the middle, we can understand how things come into existence and how things can disperse into non-existence.

法若能入我們的心，道理通達，這叫做「入法流水」。法如水一般，很順暢的流入我們的心中，自然就能智慧「念念增明」。在我們的心念中，這個道理既然清楚了，人與人之間何必執著呢？有了執著，愛恨情仇牽扯不清，這也是一種執著的有。

With this understanding, we can enter the Dharma-water. When it flows into our hearts, we understand all the principles. This is "entering the flowing Dharma-water". When things flow smoothly, "our every thought becomes clearer". If the principles are clear in our minds, why would be attached in our relationships? With attachment, we are entangled by love, hate, passion, conflict. This is also a kind of attachment to existence.

既然執著這樣的「有」，到底人怎麼一直變化呢？從年幼、年少、年輕、年老，這你要如何說是「有」？到底有哪個東西不變呢？一切都是不斷在變，大地萬物不斷循環凋零再生；同樣的人也有這樣的循環，這樣不斷生老病死，不斷在循環凋零。所以，何必在人與人之間、在生老病死中這樣執著？這樣糾纏、解不開？為什麼需要這樣呢？

If existence really exists, why do people continue to change? From birth, youth, adolescence, to old age, everything changes. All objects continue to decay and be reborn. Humans also continue the cycle of birth, aging, illness and death. So why be attached? As we go through life and relationships, why should we be attached and entangled? Why do we need to be like this?

這些道理我們都能清楚，所以無需貪著，不需要貪著。既然不需要貪著，我們已經心「入法流水」，念念增長這種「智慧」－－這種「方便平等」的智慧。

We should be clear on these principles so that there is nothing to covet. As soon as we have no attachment to greed, our minds "enter the Dharma-water" and our thoughts develop into wisdom.

無論方便慧也好，平等慧也好，這種道理慢慢一直產生出來，所以「顯發如來大無生忍」。我們若能入法中，自然我們的智慧念念增長了，就能顯發出如來大無生忍。

Whether it is the wisdom of skillful means or the wisdom of impartiality, the principles will gradually manifest. "We manifest the Tathagata's Non-arising Patience." If we enter the Dharma, our wisdom will develop and we will manifest Non-arising Patience.

世間真的苦嗎？「是的，很苦啊！」苦在哪裡呢？「苦於執著！」

Is the world hard to endure? Yes, there is much suffering. Where is the suffering? In our attachment.

我們解開了一切執著，一切煩惱就能脫纏離垢；自然我們的煩惱，愛恨情仇等等…就像本來被繩子綁住了，忽然整個打開了，海闊天空自由自在，這是「如來大無生忍」。

If we are free from all attachment, we can escape the bonds of affliction. Our affliction emotions and such bind us like ropes. When they suddenly loosen, we are free and at ease. This is "the Tathagata's Non-arising Patience".

「無生忍」就是因為我們有生與死，有利害得失等等…所以會很辛苦；所以在利害得失中，我們就是不堪忍，無法堪得忍耐。現在若能將利害得失，完全都掃空了，如此就是大無生忍。

Because we have birth and death, gain and loss, benefits and harm, etc., we experience suffering. With gain and loss, benefit and harm, we cannot bear the suffering. So once these thoughts of gain and loss are completely eliminated, we gain the Tathagata's Non-arising Patience.

「忍」是什麼呢？其實有「生忍」和「無生忍」二種。

What is patience? Actually, there is patience and Non-arising Patience.

「生忍」就是人與人之間，有形、無形等等…我們要去爭取，爭取不到我們就很苦。這種事或是你說話我聽，我很煩，或是一句話是非，人家的口中射出一把刀，我們就被傷害，不堪忍。那個忍字，刀插在心上，所以流出血來了，真的是不堪忍；這就是忍不下來。忍不下來會變成如何呢？變成苦。苦中又如何呢？就是煩惱。

Patience is enduring suffering in relationships, whether tangible or intangible. When we strive for something and fail to obtain it, we suffer. Or, if someone says something that annoys us, or creates a conflict, or cuts us deeply, like a knife, we cannot beat it. The character for patience is a knife on a heart. If we are bleeding from a knife in the heart we will suffer greatly. We do not have the patience to bear it. What happens if we cannot bear it? It turns into suffering. And in the midst of suffering? Afflictions.

所以要修行，在人群中就是要藉事練心，藉境練身，身心都要在人群環境中，去磨練出來。在人與環境中我們忍得下來，忍而無忍變成我們很自然的生活，這叫做「生忍」，這也很逍遙自在。

So, to practice, we should use our environment and experiences to train our bodies and minds. We train our body and mind through interacting with the people in our environment. If we can be patient with all people and all situations, then we endure effortlessly. We will have a natural and effortless life, This is patience. It also brings a sense of ease.

若是「無生忍」，就是天地間氣候轉變等等…大自然的空間，我們也能忍下來。

As for Non-arising Patience, it involves enduring even the changes of nature, the weather, climate, etc.

總而言之，「忍」就是將「心安住在道理上，而不再搖動」的意思。所以「生忍」、「無生忍」，對我們修行來說，一定要能忍受，而且「能忍而無忍」。若到達這個「顯發如來大無生忍」境界，真的是解脫逍遙自在，這就是靜寂清澄的境界了。

In short, patience is the mind abiding in the principles and not wavering. So, patience and Non-arising Patience are essential for our spiritual practice. We must be able to endure without effort. "We manifest the Tathagata's Non-arising Patience." If we reach such a state, we are truly liberated and at ease. This is the state of tranquility and purity.

各位，學佛若要用心，我們只要用心，就能夠體會，真的在每一秒鐘、每一件人事物，都包念很透澈的真理在。所以要多用心。

Everyone, as Buddhist practitioners, if we are mindful in every second, in everything we encounter, we will penetrate deeply into the truth. All we need is to be mindful. So, please always be mindful.