出世與入世
林鈺堂
目 錄 |
| 一、不在表相 |
| 二、需要交融 |
| 三、照顧根本 |
| 四、謹守分際 |
佛法明示「不著於相、融通空有」，故知出世與入世亦相對之分別，應當通權達變，加以調和。入世弘出世法，出世行入世事，又有何可何不可？只在乎一心淨不淨。
在理論上雖然必需徹見究竟圓融，在實踐上則往往因為環境太複雜，一涉交融即淪為難以自拔，故有就出世與入世詳加解析之必要，以救護有心以佛法理念濟世，而不明如何著手為宜之善士。
一、不在表相
出世與入世之分，不在表相。心有執著，雖一生離俗專修，難出輪迴，仍屬世間。本著慈悲，雖經營事業於人間，不忘隨緣接引，仍可成就化渡。入深山植林，利益不見於當前之世間。安於胯下之辱，方得一展雄才於將來；志士濟世豈汲汲於一時之表現。不論出世、入世以行救濟皆當弘毅自任，自強不息以務實，以達長遠之安樂。
二、需要交融
欲提倡正覺之修行，固宜先離俗專修以達開悟，而後法化天下，普濟含識，然而開悟之徹底豈可不經世事之考驗？法化之風行豈能出乎不明世情之教導？故出世必經入世之磨鍊而證悟；出世正為入世以振醒群迷。釋迦牟尼在菩提樹下先經魔考而後證悟；證覺後弘化四方而非獨隱於深密之處。
欲就世間而致力維護公理、正義與和平，固需孜孜於斯，不捨晝夜，然而本身若無超出世間名利之見識與修養，安能莊敬自持，履塵無染？佛法之慈悲普及一切有情，平等愛護，而於一切法，教示徹底之無著、無貪，在行事之活用上，又有「不住於相」之開導，誠為入世服務者最佳之修養途徑。
若有出世、入世之分，罣礙於心，則無法徹證本來，亦難以隨緣接引，適時應機。正因能假世法申明佛法旨意，能用佛法以增進世間安樂，而成就真空妙有、二諦圓融的大用。故知出世、入世需要交融。
三、照顧根本
雖曰出世、入世需要交融，但在實際修行與操守上，此等圓融活用，豈是易事？若無細檢本心、堅守本淨之能力，所謂圓融難免成為老油條渾水摸魚之藉口。故當明瞭出世、入世分際之根本，而以照顧根本為當務之急。寧可死守根本而受人譏諷為不能圓融，不可徒號圓融而淪為同流合污，無以自拔！
出世、入世之根本分別在於用心是否超越時空之限制而及於一切有情之徹底解脫，證入正覺。一般世間之事業雖可間接為此根本目標之助緣，然而一旦涉入，往往如漩渦之愈捲愈深，終致失去遠大目標而唯注目於當前之利害得失。在實際上，為了保持出世之長遠目標及利益，甚至不得不避免涉及世間事務，以免因種種纏縛而失去人間一片心靈的淨地及晴空。
釋迦牟尼證覺後，並未回國接掌王位以福利子民，亦未曾提倡種姓平等之社會革命，只是對所有眾生皆施以佛法之教化，並樹立佛法超越世法之軌範。（不論出身，而以先入佛門者為尊長。）玄奘大師屢辭唐太宗佐政之命，而以弘法為終身之職志。耶穌不為有心政治者所惑，不因群眾公認為「救世主」而介入以色列人之革命建國運動。古聖先賢豈不顧人民當前之利樂？何以必於世法之外，另行出世之救濟？若非著眼千秋萬世，普及四海之濱，何能忍受當前生民之塗炭？正因世法之纏縛太深，非一般人所能脫出，故需提倡出離、專修，以照顧根本，以護持菩提種子及正覺教化於多苦多難的世間。
四、謹守分際
世間問題叢生，固需吾人之參預與經營以匡正時弊，普利群生。然而共業之複雜與積弊，並非少數人依理想之尺度大聲疾呼、嚴加批判即可釐清。更何況世間有不按牌理出牌之人，即自然有不按牌理加以修理之對治，非任何人所能強制規範。長遠的根本解救之道，還是在於弘揚佛法所教示之無常、無執與慈悲開闊。由人心之開悟方能維護真正之和平與公義。若試圖以世法救世，除了增加局勢之複雜性，並無可以確保之善果。
嘗見有出世職務者發表關於政治之言論，不是流於空洞之理想，即是本著個人之處世哲學或人際關係而無關於國計民生。隔行如隔山；若能謹守出世職務之分際，豈非更能專精道業而安定人心？
於出世、入世難以融通之分際，吾人當何以自處？學佛者似應效法本師釋迦牟尼佛之典範，而有明確之抉擇！
一九九五年九月十九日
養和齋 於加州
出世與入世 林鈺堂
In and Out of Worldly Ways Yutang Lin
佛法明示「不著於相、融通空有」，故知出世與入世亦相對之分別，應當通權達變，加以調和。入世弘出世法，出世行入世事，又有何可何不可？只在乎一心淨不淨。
Dharma clearly teaches that one should not grasp to appearances, but harmonize Blank Essence and phenomena. Therefore, we know that in and out of worldly ways are also relative distinctions, and that one should comprehend skillful means to match variations so as to harmonize everything. Propagating Dharma that is out of worldly ways in the worldly realms, and staying out of worldly realms to carry out activities that are in the worldly ways, these are beyond questions on what should or should not be done. It all depends on whether the mind is completely pure or impure.
在理論上雖然必需徹見究竟圓融，在實踐上則往往因為環境太複雜，一涉交融即淪為難以自拔，故有就出世與入世詳加解析之必要，以救護有心以佛法理念濟世，而不明如何著手為宜之善士。
Even though in theory one should comprehend thoroughly that ultimately all matters are harmonized in oneness, in deeds it is often the case that due to multiple complexities of the situations, as soon as one steps into harmonization of matters in and out of worldly ways, one is trapped helplessly into mires. Hence, it is necessary to provide a detail analysis on "in and out of worldly ways" so as to help safeguard good people who intend to save the world through Buddhist ideals and yet not realizing how would be proper to approach the task.
一、不在表相
A.Not in Appearance
出世與入世之分，不在表相。心有執著，雖一生離俗專修，難出輪迴，仍屬世間。本著慈悲，雖經營事業於人間，不忘隨緣接引，仍可成就化渡。入深山植林，利益不見於當前之世間。安於胯下之辱，方得一展雄才於將來；志士濟世豈汲汲於一時之表現。不論出世、入世以行救濟皆當弘毅自任，自強不息以務實，以達長遠之安樂。
The distinction between matters in and out of worldly ways does not lie in appearance. With grasping in mind, even though one spends the whole life living in seclusion to engage in Dharma practices, one still can hardly transcend transmigration in the worldly realms, and hence it is still in worldly ways. Based on compassion, even though one manages businesses in society, one does not forget to build bridges to Dharma for suitable people encountered, then one may still accomplish conversion to Dharma. Entering into deep mountains to plant forests, the benefits cannot be seen by the concurrent world. Be tolerant with humiliation at present so as to be able to demonstrate one's capabilities in the future; how could a person aspired to offer services to the world be concerned with performance at one time. Be it in or out of worldly ways, to offer public services one should sustain a broad and open mind, remain constant throughout, and remain diligent in engaging in concrete deeds, so as to achieve beneficial results in the long run.
二、需要交融
B. Need to Harmonize
欲提倡正覺之修行，固宜先離俗專修以達開悟，而後法化天下，普濟含識，然而開悟之徹底豈可不經世事之考驗？法化之風行豈能出乎不明世情之教導？故出世必經入世之磨鍊而證悟；出世正為入世以振醒群迷。釋迦牟尼在菩提樹下先經魔考而後證悟；證覺後弘化四方而非獨隱於深密之處。
To propagate practices that will lead to right enlightenment it is certainly suitable to first renounce worldly ways for devoted Dharma practices so as to attain enlightenment, and then spread Dharma teachings throughout the world to help all sentient beings equally; nevertheless, how could thorough enlightenment be accomplished without going through the testing of worldly matters? How could the propagation of Dharma throughout the world be accomplished by guidance based on being ignorant of the worldly matters? Therefore, enlightenment out of worldly ways must go through trials and trainings in worldly ways; the goal of practicing out-of-worldly ways is squarely aiming at entering the world to awaken the deluded multitude. Under the Bodhi tree Sakyamuni first passed the testing of devils before he attained full enlightenment; after his awakening he traveled to many places to spread the teachings instead of staying alone in seclusion in remote areas.
欲就世間而致力維護公理、正義與和平，固需孜孜於斯，不捨晝夜，然而本身若無超出世間名利之見識與修養，安能莊敬自持，履塵無染？佛法之慈悲普及一切有情，平等愛護，而於一切法，教示徹底之無著、無貪，在行事之活用上，又有「不住於相」之開導，誠為入世服務者最佳之修養途徑。
In order to sustain universal ideals, justice and peace in the world one needs to work on it constantly, day in and day out, and yet unless one possesses views and characters that transcend worldly considerations of profits and fames, how could one then keep one's conducts pure and free from worldly pollutions? Compassion as taught in Dharma is universal to all sentient beings, and looks after all beings equally, and in all Buddhist teachings thorough and complete freedom from attachment and greed is propounded; furthermore, as to lively application of Dharma in daily activities, it is taught that one should not be confined by formality. Cultivation according to Dharma is indeed the best path for people who try to render public services to the world.
若有出世、入世之分，罣礙於心，則無法徹證本來，亦難以隨緣接引，適時應機。正因能假世法申明佛法旨意，能用佛法以增進世間安樂，而成就真空妙有、二諦圓融的大用。故知出世、入世需要交融。
If one grasps to the distinction between in and out of worldly ways, then one could not thoroughly attain the original state which is beyond duality, and it will also be difficult to convert beings to Dharma according to suitable timing and situations. Precisely due to the fact that one can reveal the essential significance of Dharma through worldly ways, and apply Dharma to increase peace and happiness in the world, that the great function of Dharma in harmonizing Blank Essence and phenomena, and in harmonizing worldly ways and transcendental ways, may be accomplished. Thus, it is clear that matters in and out of worldly ways need be harmonized.
三、照顧根本
C. Looking after the Root
雖曰出世、入世需要交融，但在實際修行與操守上，此等圓融活用，豈是易事？若無細檢本心、堅守本淨之能力，所謂圓融難免成為老油條渾水摸魚之藉口。故當明瞭出世、入世分際之根本，而以照顧根本為當務之急。寧可死守根本而受人譏諷為不能圓融，不可徒號圓融而淪為同流合污，無以自拔！
Even though in theory one need to harmonize matters in and out of worldly ways, nevertheless, in actual practices and activities it is never an easy task to lively harmonize them with one's character still remaining pure. If one is incapable of carefully reflecting on one's own intentions and thoughts, and sustaining steadfastly one's original purity, then the so-called "harmonization" will simply become an excuse for experienced worldling to play around so as to fool others. Therefore, we should understand clearly the root of the boundary between matters in and out of worldly ways, and then take looking after this root as the most urgent priority. One rather grasps to this root steadfastly to the extent that one is ridiculed as being incapable of harmonization than to be recognized as being able to practice harmonization and yet indeed have deteriorated into mixing with the polluted multitude to the extent of being unable to self-extract from the mire.
出世、入世之根本分別在於用心是否超越時空之限制而及於一切有情之徹底解脫，證入正覺。一般世間之事業雖可間接為此根本目標之助緣，然而一旦涉入，往往如漩渦之愈捲愈深，終致失去遠大目標而唯注目於當前之利害得失。在實際上，為了保持出世之長遠目標及利益，甚至不得不避免涉及世間事務，以免因種種纏縛而失去人間一片心靈的淨地及晴空。
The fundamental distinction between matters in and out of worldly ways lies in whether one's intentions are beyond the limitations of space and time and are related to the ultimate liberation from transmigration and the attainment of right enlightenment for all sentient beings. Even though ordinary worldly endeavors may serve indirectly as helpful means toward this fundamental goal, nevertheless, once one is engaged in worldly endeavors it is often the case that one becomes entangled in a whirlpool that drags one down ever deeper, and eventually one will lose sight of the long-term grand goal but instead pay attention only to the gains and losses in front. In reality, in order to sustain the long-term goal and benefits of transcendental approaches, one couldn't help but avoid engagement in worldly matters lest one will lose a pure land and sunny sky of mind due to all sorts of entanglements in worldly matters.
釋迦牟尼證覺後，並未回國接掌王位以福利子民，亦未曾提倡種姓平等之社會革命，只是對所有眾生皆施以佛法之教化，並樹立佛法超越世法之軌範。（不論出身，而以先入佛門者為尊長。）玄奘大師屢辭唐太宗佐政之命，而以弘法為終身之職志。耶穌不為有心政治者所惑，不因群眾公認為「救世主」而介入以色列人之革命建國運動。古聖先賢豈不顧人民當前之利樂？何以必於世法之外，另行出世之救濟？若非著眼千秋萬世，普及四海之濱，何能忍受當前生民之塗炭？正因世法之纏縛太深，非一般人所能脫出，故需提倡出離、專修，以照顧根本，以護持菩提種子及正覺教化於多苦多難的世間。
After Sakyamuni attained enlightenment he did not return to his country to resume the throne so as to provide welfare to his subjects, and he also did not advocate social revolution to abolish the caste strata. Instead, he simply imparted Dharma teachings to all beings equally, and established the norm that Dharma transcends worldly customs. (Seniority in Buddhism is determined by the order in time of taking refuge, instead of by caste status.) Ven. Xuan Zhang repeatedly declined invitations from Emperor Tai Zong of Tang Dynasty to serve as prime minister for the government, but instead chose to devote his whole life to the propagation of Dharma. Jesus was not deluded by people with political ambitions; he did not engage in social revolution to establish a Jewish state even though he was recognized by the multitude as the Messiah. How could these ancient saints not be concerned with the temporal welfare of the multitude? Why did they, instead of providing worldly services, choose to save the world in out-of-worldly ways? If they did not have in mind the universal and everlasting salvation of all beings, how could they tolerate the contemporary sufferings of the multitude and not rush to provide temporary relief? Precisely because the entanglements of worldly affairs are too strong and deep for ordinary people to escape from, so we need to advocate renunciation of worldly engagements and devotion to Dharma practices so as to look after the root, to sustain Bodhi seeds, and to propagate teachings on right enlightenment in this world full of sorrows and hardships.
四、謹守分際
D.Carefully Staying within the Boundary
世間問題叢生，固需吾人之參預與經營以匡正時弊，普利群生。然而共業之複雜與積弊，並非少數人依理想之尺度大聲疾呼、嚴加批判即可釐清。更何況世間有不按牌理出牌之人，即自然有不按牌理加以修理之對治，非任何人所能強制規範。長遠的根本解救之道，還是在於弘揚佛法所教示之無常、無執與慈悲開闊。由人心之開悟方能維護真正之和平與公義。若試圖以世法救世，除了增加局勢之複雜性，並無可以確保之善果。
Problems in the world are ever recurring in all areas of human existence, and they certainly call for our participation and management to fix the contemporary problems so as to help all beings universally. However, the complexity and accumulated faults of our common karma cannot be rectified just by a few people's propagation of and criticism according to some ideal standards. Not to mention that there are people in the world who do not play by the rules, and hence there are also counter measures that are not by the rules, and hence no one can really regulate matters strictly by rules. In the long run the way of fundamental salvation still lies in propagation of Impermanence, Freedom from Grasping, Open-mindedness and Compassion as taught in the Dharma. Genuine safeguard of peace and justice can only be achieved by universal comprehension of their values. If we try to save the world through worldly ways, besides adding complexity to the situations, there are no guaranteed good results that will certainly come forth.
嘗見有出世職務者發表關於政治之言論，不是流於空洞之理想，即是本著個人之處世哲學或人際關係而無關於國計民生。隔行如隔山；若能謹守出世職務之分際，豈非更能專精道業而安定人心？
Sometimes we see people carrying clergy responsibilities publicize political opinions, and those views are either unrealistic ideals or based on personal philosophy or relations, and yet lacking relevance to solution of real problems in the society. People in different trades are as remote from one another as being separated by mountains; if they could carefully abide by the boundary of transcendental duties, wouldn't it be easier for them to concentrate on their religious services so as to help pacify people's minds?
於出世、入世難以融通之分際，吾人當何以自處？學佛者似應效法本師釋迦牟尼佛之典範，而有明確之抉擇！
At the juncture of having difficulty in harmonizing matters that are in and out of worldly ways, how should one conduct oneself? As a Buddhist one should follow the epitome as set by Sakyamuni Buddha and make a distinctive choice!
Written in Chinese on September 19, 1995
Translated on December 24, 2013
El Cerrito, California
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