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前面《靜思晨語。法譬如水。四種觀行 (八)》我們說到了「觀自身」－－我們自身，這個身體本來就是四大假合；這個四大假合的身體，內在卻有這分靈光。
Earlier, we said "contemplate one's body". This body is created by the temporary union of the Four Elements yet it still possesses the light of innate awareness.
雖有正因靈覺之性
而為煩惱黑暗叢林
之所覆蔽
Third, contemplate one's body. Though we have a nature with the True Causes of Awakening, it is covered by the dark forest of afflictions.
我們若有能夠明瞭「正因」的靈光在我們心中，就能體悟到這個身體是隨著業力而有。一段一段的生命，無論是前世、今世、來世，乃至於無量無數的前世，也都是四大假合，藉著父母的因緣，所以生在人間。來到人間時，就是隨著形命；形命是隨著身體自然的法則。所以不斷的循環，就是在這種內在和外境－－外境就是時間，自然法則的循環；以及我們的身體內在－－在互相糾結，讓我們的形命隨著境界變動。
We have the True Causes of Awakening in our minds. Our bodies came into existence life after life because we were drawn by karmic forces. Our past, present and future bodies, our innumerable lifetimes, also arise from the temporary union of the Four Elements. Through karmic affinities with our parents, we are born into this world. In this world, we are subject to our physical forms. Our bodies naturally change with age. It is a continuous cycle of changes that occurs internally in reaction to the outside. The outside refers to the effects of time. The laws of nature manifest in cycles of time. Internally, our forms change with the shifting of conditions.
但是我們這念清淨的本性，正因靈覺不增不減，本來就有；無論幾千世、幾百萬世，這分靈覺本性都是不增不減。所以雖然身體是四大假合，隨著我們累生累世所造的業帶來，形命隨著時光變動，但是靈性不變，它是不變的靈覺。但是卻因為我們受到了無明污染，所以在污染之後，我們自己透漏不出那分光明，所以變成無明。
But our innate nature is pure and its True Causes of Awakening do not change. We have always had it. No matter how many millions of lifetimes we live this spiritual awareness does not grow or shrink as we are drawn by the karma that we have accumulated over lifetimes. The body is a temporary union of the Four Elements. Our physical forms change with time, but our innate awareness does not. It is unchanging. But since we are defiled by ignorance we no longer allow the light of this awareness to shine through. Therefore, ignorance blinds us.
所以要怎麼解開這個無明？既然我們學佛知道了，我們也已經知道因緣，之前在《靜思晨語。法譬如水。四種觀行 (五)》、《靜思晨語。法譬如水。四種觀行 (六)》也說過因緣觀、果報觀，現在還要瞭解我們的「身」，所以還要「觀自身」。所以要「觀自身」就要將我們過去所學得的「因緣果報」慢慢套上去運用，好好想：「我們為什麼有這個身體？對了，就是四大假合。」同時，我們要還要相信清淨的本性還在。
We become aware of this ignorance as we learn Buddhism. We also know about causes and conditions. We talked about the karmic law of cause and effect. Now we need to understand the body. So "contemplate one's body". In contemplating the body, we must apply our understanding of karmic retribution. Think it through. We must contemplate why we have this body. It is the temporary union of the Four Elements. We must believe that our pure nature still exists.
我今應當發起勝心
破裂無明顛倒重障
斷滅生死虛偽苦因
If causes are not eliminated, our true nature will not manifest. I should now vow to be victorious, shatter ignorance, remove obstacles and eliminate the illusory cause of birth and death.
但是要如何回歸將無明去除？這就是我們每天、每天都在聽的，每天要去瞭解的－－我們在每一個時刻都發心要去除無明。但是我們同樣還是凡夫，所以「無了因力，不能得顯」－－因緣果報，我們還沒有真正瞭解，聽是聽了，知道是知道，我知道因果，我知道因緣，我知道果報；知道是知道，但是我們沒有徹底瞭解，所以一股的力量，要去掉無明的力量，我們還無法顯現出來，所以「不能得顯」。
But how do we eliminate ignorance? This is what we listen to and try to understand every day. We vow to eliminate ignorance every moment. But we are still ordinary beings. "If the causes are not eliminated, one's true nature will not manifest." We have not truly understood karmic retributions. We hear about it and we know about it. We know the concepts of cause and effect, causes and conditions, effects and retributions. We know about them but we have not thoroughly understood them. So we must muster our power to eliminate ignorance as our innate nature cannot manifest.
「無了因力」這句話我們要徹底去瞭解，雖然只有四個字，這和前面的文與法是連貫在一起的。我們若是對因緣果報很透徹，自然就能痛下決心，顯出這股力量；但是凡夫心，發心容易，恆心難，聽起來瞭解容易，要徹悟難，所以我們要一次、再一次的深入去瞭解。
"If causes are not eliminated" We should thoroughly understand this statement. Though there are only a few words, it is connected to the previous text and teachings. If we thoroughly understand karmic retributions, we will be determined to let this power of innate awareness manifest. But for ordinary people, making a vow is easy, sustaining it is difficult. This seems easy to understand, but it is difficult to thoroughly comprehend. So we need to learn it over and over again.
雖然我們知道了，雖然我們瞭解了，卻還沒真正發出能力出來；瞭解因緣的力量，還不是很透徹。所以我們現在，我今應當發起勝心，破裂無明顛倒重障。
Though we understand it, we have not yet truly unleashed this ability. Our actual understanding of the power of causes and conditions is not very deep. So now we should "vow to be victorious, shatter ignorance, remove obstacles".
大家每天都這麼說：「我們應該發起勝心。」勝心就是力量，真正強而有力的力量，我們才能得勝。看看，我們若是要和敵人打仗，兩軍相爭，若是欠缺力量，絕對是一敗塗地。所以我們的「智慧」和「無明」也都是常常要力爭，無明若戰勝我們的智慧，我們的心地自然；若是常常被無明覆蓋住，就會煩惱重重。所以我們也是一樣，智慧也要戰勝無明。
Let us make this vow every day. We should have a victorious mind. A victorious mind gives us strength. With this truly powerful and effective strength we can attain victory. Look, if two armies are fighting in a war, the side that lacks strength will be overwhelmed. Often, wisdom battles ignorance within us. If ignorance defeats wisdom, our minds are obscured by ignorance. So we must ensure that wisdom defeats ignorance.
譬如一人與萬人戰
掛鎧出門
意或怯弱或半路而退
或格鬥而死或得勝而還
《四十二章經》
The Buddha said, "A practitioner is like one warrior fighting against 10,000 people. After putting on the armor and going forth, one who is timed may retreat half-way, one who is brave may die, or may return victoriously.
Sutra of Forty-two Sections
應當堅持其心
精進勇銳不畏前境
破滅眾魔而得道果
《四十二章經》
A Sramana who is learning the Way must strengthen his mind. With diligence and courage, one will proceed to destroy all evil and attain enlightenment.
Sutra of Forty-two Sections
所以在《四十二章經》也說過－－佛言：「夫為道者，譬如一人與萬人戰，掛鎧出門，意或怯弱，或半路而退，或格鬥而死，或得勝而還。沙門學道，應當堅持其心，精進勇銳，不畏前境，破滅眾魔，而得道果。」所以我們修行，要像穿鎧甲上戰場，去和無明軍戰鬥。
In the Sutra of Forty-two Sections, it is said that spiritual practice is like donning armor to battle the army of ignorance within us
所以我們修行，外在要慈悲喜捨，對天下人人、一切物命，我們都要發揮那分愛；但是內在也要建立我們的力量，誠正信實。我們若有誠正信實，這就是一股力量，我們如何把虛偽的心，用誠正殺除掉；我們若能殺除虛偽，誠正才能提起來。我們一定要將無明去除，信念才能發揮出來。所以同樣內在，必定要有這分力量，才能降伏無明。
In spiritual practice, outwardly we must show kindness, compassion, joy and equanimity. We must demonstrate such love towards all people and all things. Internally, we should also have the strength of sincerity, integrity, faith and steadfastness. These give us strength. Eliminate hypocrisy with sincerity and integrity. If we can eliminate hypocrisy, sincerity and integrity can then be strengthened. We must eliminate ignorance so faith can emerge. Our minds must possess that strength in order for us to subdue ignorance.
所以常說一句話：「外柔內剛。」我們若能內剛，剛在哪裡？堅強在哪裡，誠正信實，這是我們內在應該要建立的；絕對不能受虛偽無明，來掩蓋了我們的信實誠正。若是被無明掩蓋，有了虛偽無明，那麼對外的慈悲喜捨就偏了。所以內在一定要有這分力量，所以要發起這分勝心，這是願。
There is a saying, "be soft outside, tough inside". How should we be tough inside? Where is that strength? In our sincerity, integrity, faith, steadfastness. This is what we must establish internally. We must not allow hypocrisy or ignorance to obscure those qualities. If our minds are obscured by ignorance, if we are insincere, then our kindness, compassion, joy and equanimity go awry. So internally we must have this strength. We must vow to be victorious.
我們的心願一定要堅定，不要讓無明在覆蓋我們的心；我們一定要將我們智慧的力量建立起來，這叫做「發起勝心」－－只勝不能敗。
We must be firm and determined in our vows. Do not allow ignorance to obscure the mind. We absolutely must establish the strength of our wisdom. This is "vowing to be victorious". We are determined to be victorious.
既然要修行，入道場來了，我們修行要修成功，不能失敗，這就是我們的這念心要照顧好，這樣我們才能「破裂無明」。所以這裡說的因力，就是修德，那就是性德－－我們本性的德行。
Since we decided to engage in spiritual practice and enter this spiritual training ground, we must succeed in our practice. We cannot fail. So we should take good care of our minds. Only then can we "shatter ignorance". Eliminating causes means cultivating virtue, our original, virtuous nature.
我們的本性德行，若沒有好好照顧好，我們若沒有發起智慧的力量，這個「修」若沒發起，可能我們永遠沉淪在無明的巨海，生死就了無出期。
If we do not take care of our original virtue, if we do not develop the strength of wisdom, and do not begin our spiritual cultivation, we may forever be lost in the sea of ignorance. The cycle of life and death is never-ending.
所有諸惡不善之業
三世輪轉苦果無窮
沉溺無邊巨夜大海
Second, contemplate effects and retributions. All evil karma will bring endless retributions of suffering in the Three Periods of Time. One then sinks into a vast sea of immense darkness.
所以我們要好好發起增上勝妙的善心。「增上」就是有很多的方法來幫助我們，就像「三十七助道品」，或是「六度」，或是「四無量心」。六度大家都知道，是六波羅蜜；四無量心是慈悲喜捨；再加上三十七助道品，這都是在幫助我們，能增長我們這股的勝妙力量。
So we must vow to strengthen our heart of goodness, which is advantageous for us. There are many methods to strengthen it, such as the 37 Practices to Enlightenment, the Six Perfections, or the Four Immeasurables. We all know the Six Perfections are the Six Paramitas. The Four Immeasurables are kindness, compassion, joy and equanimity. Along with the 37 Practices of Enlightenment, all these teachings will help us develop our marvelous strength.
所以我們要發起增上勝妙善心，就不離開之前我們說過的，幫助我們增長我們的六度、四無量心，能夠增長我們這念心。若仍不夠，就是三十七助道品來幫助我們。所以我們應該再懺悔。
So we must vow to strengthen our wondrous goodness. This is closely related to the Six Perfections and Four Immeasurables, which help us nurture and strengthen our minds. If those practices are insufficient, the 37 Practices of Enlightenment will also help. We should also repent regularly.
每天都告訴大家：「要懺悔！」我們每一天人事物，要常常提高警覺。一句話錯誤了，要趕緊常常再重複自省－－「我什麼時候說錯話了？」不要一句話，讓人起了錯誤觀念，這樣叫做顛倒亂想。所以我們要照顧好自己，我們也要照顧好別人；所以我們要時時起懺悔的心，才能破裂無明。
Every day I remind everyone to repent. Every day we must be vigilant in dealing with people and matters. If we say something wrong, we must correct ourselves. We must be aware of the times we misspeak. Do not let a single sentence give rise to mistaken views. That is confusion and delusion. So we must take good care of ourselves and also take good care of others. We must repent often to shatter ignorance.
自己的無明要常常消除，別人的誤解，我們也要不斷解釋，這樣才不會彼此顛倒，這就是我們日常生活中很重要的。若能如此，我們才能「斷滅生死，虛偽苦因」。
We must always eliminate our ignorance. If there is a misunderstanding, we must do our best to explain it away, so we are not confused by each other. In our daily lives, this is very important. This is the only way we can "eliminate the illusory cause of birth and death".
苦諦：此是苦 逼迫性
集諦：此是集 招感性
滅諦：此是滅 可證性
道諦：此是道 可修性
The First Turning of the Dharma-wheel of the Four Noble Truths: suffering is oppressive. The causes of suffering are cumulative. The cessation of suffering is attainable. The Way to cessation of suffering is practicable.
我們一定生死虛偽的苦因，一定要斷，在四諦法中，苦集滅道，在《靜思晨語。法譬如水。三轉法輪（一）》、《靜思晨語。法譬如水。三轉法輪（二）》當中也已經對大家說過了－－「此是苦，汝應知」，這些等等大家應該還記得。
We must eliminate the illusory cause of birth and death. The Four Noble Truths are the Truths of suffering, Causation, Cessation and the Path. Didn't explain to everyone about the Three Turnings of the Four Noble Truths? "This is suffering. You should recognize it." We should remember this, and all the others
苦諦：此是苦 汝應知
集諦：此是集 汝應斷
滅諦：此是滅 汝應證
道諦：此是道 汝應修
The Second Turning of the Dharma-wheel of the Four Noble Truths: Recognize the truth of suffering. Eradicate the causes of suffering. Attain the cessation of suffering. Practice the Way to cessation of suffering.
苦諦：此是苦 我已知
集諦：此是集 我已斷
滅諦：此是滅 我已證
道諦：此是道 我已修
The Third Turning of the Dharma-wheel of the Four Noble Truths: I have recognized the truth of suffering. I have eradicated the causes of suffering. I have attained the cessation of suffering. I have practiced the Way to cessation of suffering.
所以若要斷滅生死，就要知道「苦、集、滅、道」。這樣我們才能夠「苦、集、滅」，就要修行於道。
To break the cycle of birth and death, we must know the Four Noble Truths. To recognize suffering, its causes, and its end, we must practice the Way.
要斷苦就要修道，要修道我們就要知道，滅無明煩惱的方法。無明煩惱從何而來，我們也該知道；知道是從集，集很多人我是非，集外面的境界，我們的心起貪念，所以我們才會去造作，才會受到那麼多的苦。
To cease suffering, we must practice. And to engage in spiritual practice, we must know how to eliminate ignorance and afflictions. Where do ignorance and afflictions come from? We should know that they arise through accumulation. Interpersonal conflicts accumulate. External circumstances accumulate and give rise to greed that lead us to create and experience much suffering.
所以我們在三途六道之中，輾轉不休，就是因為我們沒有斷滅。為何沒有斷滅？因為我們不知苦因，苦的因來自生生世世。
So we ceaselessly transmigrate among the Three Realms and Six Destines because we have not eliminated the causes of suffering. Why have we not done so? Because we do not know the causes of suffering, which originated over many lifetimes.
這種生死虛偽，到底那一世才真正是真的？死了之後是不是完全都沒了？其實捨此再投彼，如何生、如何死，這都已經定下來了。
Birth and death are illusory. Which lifetime is the real one? Do we cease to exist after we die? Actually, we leave this life for the next. How we are born and how we die are already determined.
有人會說：「那個人那麼好，怎麼那麼短命呢？」或是：「那個人也做了很多好事，怎麼會遇到這麼多的逆境？」其實這都是以訂好的定律，因為過去已經做了，種了因。
Some may ask, "This person was so kind, why was his life cut short? That person did many good deeds, why did he encounter so many hardships?" This all happens according to set principles. Our deeds in the past planted seeds.
就如同在大地上已經把一粒豆的因種下去了，你才想到：「錯了，我不是要豆子，我要的是穀子！」但是豆子種下，已經發芽了；當然發芽了，豆苗就長出來了，結果還是豆子，這就是種下了這個因，你想要得到其他的果，這是不可能的，除非很歡喜的接受。
It is like planting a field. You have already planted some beans. Then you suddenly realize you do not want beans, you want grains instead. But the beans have germinated and sprouted. So you end up with beans. If we plant one type of seed, it is impossible to reap another type of fruit. We can only happily accept it.
我們要提高警覺，同樣這片心地，種子若已經成了，你就要歡喜去收。然後要自我警惕，要知道：「我下一季想要得什麼果，我現在就應該要種什麼種子（因）。」所以，現在你就要開始好好耕心地，好好種你想要的種子，這就是因。所以你種如是因，必定得如是果。
We must increase our vigilance. If seeds have borne fruit in the fields of our minds, we must happily harvest them. If we know what fruit we want next season, we should start plowing the field of our mind and planting the seeds of the fruits we want. Those are causes. So we reap what we sow.
生死都是讓我們無法在凡夫地不能自己，無法讓我們自己選擇。因為你懵懂的業因已經造下了，所以我們在懵懂中，還是在這個緣境之中的果報；所以一旦緣盡了，要留也留不住。
As ordinary beings, we cannot choose where and when we will go in the cycle of birth and death, due to karmic causes we created in ignorance. Though we were unaware, we face the retributions in our present circumstances. Once the conditions have come to an end, there is nothing we can do.
所以人生命的長短，就要看我們過去所造做的「業因緣」的長短。這個業因緣若盡了，不論是福業享盡，他也得去；或是惡業未受盡，他也去不了。所以說來，這個業因緣的長短，就是由不得自己。
The length of a person's life depends on the past. It depends on karmic causes and conditions. Once causes and conditions come to an end, even if someone has much blessed karma, they will die. Conversely, if bad karma has not been exhausted, they cannot pass away. The length of our lifetime is based on karmic affinities that are beyond our control.
這些道理我們若看清楚了，在健康時，大家就能夠互相珍惜，互相感恩；若是有了疾病，在還有生命時，盡心照顧；若是拉不回來時，要祝福他，這樣我們的痛苦就不會那麼多。
If we clearly understand these truths, we cherish and are grateful for each other when we are in good health. When someone becomes ill, we care for them. When it is time to go, we give them our blessings. Then we will not suffer so much.
所以既得人生，在這生死之間要知道－－我們應該如何處事待人－－，這是很重要的！
In this lifetime, we should learn how to deal with the people and matters in our life. This is very important.
所以要「斷滅生死，虛偽苦因」，這是我們要修行的方法。否則永遠心地黑暗，透不出光明，那就苦不堪言。所以大家要時時多用心。
We must "eliminate the illusory cause of birth and death". This is the method of our spiritual practice. Otherwise, our minds remain dark forever and will not emit any light. Then we suffer indescribably. So everyone please always be mindful.
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