Do Not React to External Phenomena

 

學佛就是要培養
對境不生心的功夫
不輕易受外境所轉

We cultivate mastery of the mind. Thus, when we encounter external phenomena, thoughts will not arise and we will not be easily swayed.

 

境界現前時
要能選擇
懂得過濾、排除

When external phenomena manifest, we must be able to choose, filter and eliminate them.

我們學佛，就是要學得「心境分明」。

In learning Buddhism, we want to learn to have a discerning mindset.

什麼境界現前時，我們的心應該要將這個境界過濾──「這是好的境界？為什麼是好的境界呢？」、「這是壞的境界？為什麼又是壞的境界？」

No matter what phenomena manifest, our minds should filter them and determine whether they are good or bad. What makes a phenomenon good or bad?

比如說聽經，聽經或是去上課，無論是什麼課程，我們一樣要能分別。

As an example, when we listen to teachings, or attend classes, we also need to apply discernment.

聽經雖然是一個好的境界，「經就是道，道就是路」──是一條康莊的大道，我們要怎麼走？

Listening to Buddhist teachings is good. Sutras teach us to practice, and show us how to walk the right path.

但是在這條路上，萬一我們會錯意，說不定會走到岔路上去。所以我們應該要用心地取著，或是選擇課程。

However, if we misunderstand the teachings, we may take the wrong fork in the road. Thus, we must be careful about what we absorb and what classes we take.

有什麼學者為我們講課？我們也一樣要用很清楚的心，來選擇課程。

No matter who the lecturer is, we must listen with a clear and discerning mind and choose the lessons for us.

有時候在對話中，口氣也許會稍微加重、稍微減輕。無論在說話之中加重或減輕，都可能在整個對話當中，讓聽的人說不定在認知上也會跟著加重、減輕，而對令我們所講述的內容，在認知上看法產生偏差。

Sometimes, the speaker emphasizes one thing and de-emphasizes another during the lecture. Over the course of study, the listeners may similarly adopt biases and develop an erroneous way of thinking.

就像大林慈院，簡副院長提起，有這樣的(報導) ──就是打領帶這個謠傳。他說，那位學者寫這篇文章就說，「若是常常打領帶的人，容易罹患青光眼。」

Asst. Supt. Chien from Dalin Hospital mentioned a news report about the effects of wearing ties. He said, "A researcher claimed that those who wear ties frequently are more prone to developing glucoma".

幸好，簡副院長看到這篇報導，就趕快去找眼科醫師，趕緊做個實驗。

Fortunately, after he read this study, he immediately sought out our ophthalmologists and asked them to carry out an experiment.

他就找一個，沒有打領帶的人來量眼壓，然後再讓他打上領帶，再測量眼壓。結果眼壓，打領帶和不打領帶的眼壓都一樣，沒有高低不同。

He found someone who was not wearing a tie and measured this intraocular pressure before and after putting on a tie. The results showed the intraocular pressure was the same. There was no difference.

所以他就把這件事拿出來說，在這篇文章有這樣的寫法（非放諸四海而皆準）。他本身是醫師，尤其師父不斷提倡整齊禮貌。

So as a doctor, Asst. Supt. Chien brought this up and talked about this article's claims. I constantly promote good etiquette.

其實穿著就是一種禮貌，我們對人的禮貌是做人應該有的。

Proper attire is a form of respect and we should show that courtesy to others.

但是現在的人就是很邋遢，不懂得穿著的藝術，不知道穿著是一種做人的禮貌。所以我不斷在提倡，做人要有人的樣子，人格要自己照顧，要能自愛。

However, nowadays people dress sloppily. They do not understand the art of dressing or know that proper attire is a form of respect. So I continually advocate for us to carry ourselves with basic human dignity. We must be mindful of our character and have self-respect.

不只是自愛，顧好我們的人格，同樣還是敬重他人。人生能夠這樣，這條軌道才能順暢。所以我不斷在提倡。

In addition to doing these things, we must also respect others. If we can do this, we ill have a smooth journey on the path of life. This is why I continually promote these things.

所以簡副院長在大林慈院，也是一樣很認真在推動。他看到這篇文章，到底這樣有沒有矛盾，假使打領帶就會得青光眼，這樣還要不要推動下去？

Asst. Supt. Chien of out Dalin Hospital is also very dedicated to promoting the same. When he read the article, he wondered if his actions were contradictory. If wearing a tie causes glaucoma, should he continue to promote it?

所以他要如何證明──「是，或不是」──是非中間的界線。

Therefore, he wanted to verity the truth of these claims.

所以他運用實驗，其實都一樣，有和沒有都一樣，無論打或不打，都是一樣的眼壓，這樣就能證明，打領帶和青光眼無關。

He conducted an experiment and found that intraocular pressure was not affected. Whether the person wore a tie or not, the intraocular pressure was the same. This proved that wearing ties did not cause glaucoma.

後來林院長就說了，他說有一個故事，和領帶有關係。就是在英國，英國人從小開始讀書就要穿著整齊，就要打領帶，從小學、中學、大學，一路上來，他們都一律是西裝筆挺，一直到畢業，一直到他已經出社會。

Later, Superintendent Lin said, I have a story related to ties. This took place in England. From a young age, boys in England have to dress neatly and wear ties to school. In primary school, high school and college, they are required to wear a suit. They do this until they graduate and enter the workforce.

到中年以上，他常常頭痛，眼睛都快凸出來，但是去檢查都沒病。常常檢查都沒有問題，但是為什麼常常頭痛？尤其是到下午眼睛就快凸出來。

There was a man who, reaching middle age, often had headaches. His eyes were bulging out. Physical exams showed no illnesses or problems. So why did he often have headaches? Furthermore, by the afternoon, his eye would begin to bulge.

有一回他去做西裝，西裝的裁縫師傅幫他量尺寸，領圍的地方就寫下十七英吋。但是這位先生說：「不對，我是十六英吋！」

One time, he went to a tailor to have a suit custom made. The tailor took his measurements and wrote that his neck girth was 17 inches. The man said, "That is wrong, I am 16 inches."

裁縫師傅他說：「我幫你量是十七。」

The tailor replied, "I measured 17 inches."

他說：「反正我是十六，你就幫我做十六。」

The man said, "No, I have always been 16 inches. Make me a 16-inch one."

所以這位裁縫師傅就說：「幫你做那麼緊，束那麼緊，你如果頭痛、眼睛凸出來，和我沒關係！」

The tailor responded, "If I make it that small, and the tightness, gives you headaches and bulging eyes, don't blame me."

這是一個故事，所以我們要求明求精。可能一般人，同樣看到那篇文章，本來人就很邋遢，他就把這篇文章大肆宣傳，說不能打領帶。

This is a true story. We must seek clarity and precision. Most people tend to be sloppy. When they read that article, they will blow it out of proportion and tell everyone not to wear ties.

英國西方國家，穿著整齊、打領帶，也已經三、四百年了，但是一個人輕輕的一篇文章，說不定會影響我們現代社會的心態。

In western countries like England, the practice of dressing neatly and wearing ties, has been around for 300-400 years. But one person's careless article may greatly influence attitudes in modern society.

連我自己，儘管簡副院長前面已經解釋過，眼科醫師說沒問題，但是我還是自己內心存疑。

As for me, even though Asst. Supt. Chien explained that the ophthalmologist said this is not a problem, there were still doubts in my mind.

所以說：「一人吐虛，萬人傳實」！一人吐虛，一個人的一篇文章，說不定一大堆人都以為是，這很危險。

There is a saying, "One man's lie becomes the truth for thousands." When one person falsely makes a statement, perhaps many people will regard it as truth. This is very dangerous.

編按：這個影音檔是 證嚴法師於2003-2004年間的說法。自2008年起，英國衛生部門禁止醫師穿白袍、長袖和打領帶，避免醫師的穿著造成院內感染；明令醫師診視病人時，應穿著短袖寬鬆衣服，不應該穿著西裝打領帶，在院內也不得配戴人工指甲、珠寶及手錶。

但是，是非止於智者，我們的心，如何取著外面的境界？

But falsehoods stop when they reach wise people. How should our minds respond to external phenomena?

對的境界我們要撿起來用；不對的境界我們要求「明」。要知道到了清楚之後證明了，應該要如何才是實。所以心對外面的取著要小心。

We must take in and use what is right. Encountering something wrong, we need clarity. We need to clearly understand it and prove whether or not it is true. The mind often clings to external phenomena.

 

或因四取造一切罪
四取:欲 取、見 取
戒禁取、我語取

The Four Clinging may cause all wrongdoings. Clinging to Desire, Clinging to Views, Chinging to Deviant Precepts, and Clinging to Notion of Self.

所以我們接下來要說的懺文內容：「或因四取造一切罪。」

Therefore we say, "The Four Clingings may cause all wrongdoings."

「取」就是取著。我們的心緣著外面的境界，聽外面的聲音，看外面的色彩等等…我們去取著，無論是看文章、上課，或是…等等，這都是在取著中。

Clinging is about attachment and grasping. As our minds make contact with external states, such as when we hear sounds or see various colors and forms, etc. We cling to them. The same happens when we read articles, go to class, etc.

我們若是有一絲偏差，「一人吐虛、萬人傳實。」一個人一句不正確的話，結果造成人人都認為是這樣，這叫做取著。

So if we are not careful, "One man's lie becomes the truth for thousands." When one person says something wrong, and we all take it as truth, that is a form of clinging.

「取」有四種。

There are four kinds of clinging.

第一種叫做「欲取」。欲心，我們的煩惱無明產生出來，第一就是「欲」。

First is Clinging to Desire. In life, the first thing created by our ignorance is desire.

我們這幾天都是這麼說：無論是人生下來，畜牲生下來，第一就是「口欲」，所以「欲取」就是「貪欲」的取著。

As I have been saying over these past few days, whether we look at humans or animals, they are born with the desire to eat. Clinging to desires is an attachment to greed.

 

色聲香味觸
會使人心起欲
有欲就會貪取執著
產生「欲取」之苦

Sight, sound, smell, taste and touch will cause desires to arise in human minds. With desire comes greed, grasping and attachment. This produces suffering from Chinging to Desire.

貪於什麼呢？「聲、色、香、味、觸」這五項。

What do we desire? Sound, form, smell, taste and touch.

我們看到外面的境界，這個人我很喜歡就開始追求，天長地久、海枯石爛，他什麼事都願意去應合他，這就是色的貪著。

For example, when we see someone we like, we begin to pursue that person and pledge our undying love. We are willing to do anything to accommodate them. This is craving and attachment to form.

現在的男女色欲非常氾濫，這也是叫做「貪色欲」。

Nowadays, men & women indulging in their lust is a very common phenomenon. This is craving of sexual desires.

或是在我們日常生活中，有緣、無緣，有緣的人我們見了歡喜，聽他說的話句句是道理；和我們沒緣的人，我們不喜歡，就算每一句好話，都說是是非。

In life, we meet those with whom we have an affinity or aversion. When we have an affinity with them, we like them and hear everything they say as truth. When we have an aversion to someone, we dislike them. Even if they say something kind, we take it as a source of conflict.

這也是用心去取著有緣、無緣，見人而分別。

We cling to the presence or lack of affinity. We discriminate between them on sight.

或是聲。有的人沉迷在歌臺舞榭中，說要去做什麼呢？要去聽歌！這種在聲色場中消磨人生，這也是一種貪著。

Another example is sound. Some go to night clubs, immersing themselves in entertainment. Why do they go there? To listen to music. They waste their lives away in such places. This is also a kind of craving.

甚至有的聲音，有的人妄語、綺語、兩舌，尤其是綺語我們最愛聽，我們的心去取著，那種虛偽不實的聲音，擾亂了我們的心。

Other examples of sound are lies, flattery, and gossip. We particularity enjoy listening to flattery. Our minds grasp and become attached to those false and insincere voices. They cause disruption in our minds.

有時候我們聽單方面的話，有時候會對其他人起成見，就生怨，這種心態也常常有。從家庭起、從社會起、從國家，統統都有這種色和聲的迷茫，那種迷就變成迷失，我們思考的路線也會偏差掉。

Sometimes when we only listen to one side, we become biased against the other person, and thus resentment arises. This kind of mindset is quite common. We see it arise in families, societies, and countries. Delusion caused by these sights and sounds, leads us to become lost. It also leads us to stray in our thinking.

香、味，取著香味，我們吃的等等…所以「色、聲、香、味、觸」這五項，會使我們的心起欲；有了欲就會貪。

We also get attached to the smells, tastes, etc. Of what we eat. So form, sound, smell, taste and touch will cause our minds to give rise to desire. With desire comes greed.

 

若能用智慧轉念
清淨欲取之心
就能造作福業

If we can use wisdom to transform our thoughts, we can create blessed karma.

若是用智慧，「色、聲、香、味、觸」，能用在我們的日常生活中，就是清淨，就是造作福業。

However, if we use our wisdom with the form, sound, smell, taste and touch in our daily living, we can purify ourselves and create good karma.

像慈濟人常常去為人打掃，看看我們的志工做居家關懷，就是那間房子很臭很髒。這種境界我們不忍心，接觸之後不忍心，很多人發好心、立好願，有志一同，大家帶桶子、帶掃把、帶抹布，到了那個家庭為老人洗澡、為老人打掃房子。

For instance, Tzu Chi volunteers often help clean houses during home visits. When a house is very dirty and smelly, they find it unbearable that others live in such conditions. There are many people with the same vows, resolve and mission. They bring buckets, brooms and rags. They help bathe the old folks and also clean the house.

清理之後，這個家庭令人眼睛一亮。這個家庭，我們所接觸到的是清潔亮麗，老人已經洗好了，家裡已經清淨，這也是在我們的「色、聲、香、味、觸」，這種境界我們去製造出來。

After the cleaning, the place looks bright and clean. Everything is clean and beautiful. The elderly have bathed and the house is clean. By engaging our senses, we can also create these kinds of conditions.

總而言之，我們學佛必定要以智慧，去分析周圍的生活境界。

In summary, as we learn Buddhism, we must use wisdom to analyze the lives and world around us.

 

見取就是執取於五蘊
色、受、想、行、識
導致思想行為產生偏差

Clinging to Views is Form, sensation, perception, action, consciousness cause deviation in our thinking and behavior.

第二就是「見取」。「見取」就是「妄計取著五蘊之患」。

The second is Clinging to Views, a delusional attachment to the Five Aggregates.

五蘊大家知道包括了「色、受、想、行、識」。

We all know the Five Aggregates are: form, sensation, perception, action, consciousness.

我們每天做早課，都會念《心經》──「五蘊皆空」──本來都是清淨的。但因為我們是凡夫，所以會去取著五蘊。

In our daily morning recitation, we recite this passage from the Heart Sutra, "The Five Aggregates are Empty". Our nature was originally pure, but we are ordinary people who grasp and cling to the Five Aggregates.

五蘊也一樣是從「色」開始，「色」就是外面的境界，和外面的境界接觸，然後有感受──我們的感受。

The Five Aggregates also start with form, which is an external phenomenon gives rise to sensation, which is our feelings.

外界的「色」，然後就是「受」；在「受」了之後，接下來是「想」──在我們的思想中去分析。所以這個想的感受：「到底我穿這件衣服，你們的感受怎麼樣？順不順眼、好不好看？」這都是我們去起分別的感受。

Form and sensation are followed by perception as we start to analyze things. We experience this perception as thoughts like, "what do you think about this outfit I'm wearing?" Things being pleasing or good-looking are sensations that arise from discernment.

順眼看起來很歡喜，所以你們還坐在這裡，如果不順眼，早就跑掉了。所以這叫做想的感受。外面的形象，進入我們的心之後的感受。

Since this sight is pleasing and brings happiness, you will continue to sit here. If this sight were displeasing, you would have left quickly. This is the experience of perception after an external form enters our minds.

「色、受、想」之後，再接下來就是行。

After form, sensation and perception, comes action.

「我不喜歡，所以我的行動就是走出去了；我喜歡，所以我還坐在這裡，要好好地聽。」這就是我們身的行動。

If I do not like this, my action will be to leave. But I like it, so I am still sitting here and listening attentively. These are actions of the body.

其實身的行動，包括日常的生活，舉手投足、開口動舌，都包括在裡面。

Indeed, everything in our daily living involves actions. Every little thing we say and do is an action.

所以學佛在於要留心於「心的取著」，和「在我們接觸了外面的境界之後的行為」。

So we learn Buddhism to deal with clinging and attachment to external phenomena.

第一、我們的規矩要守好！我們應該學的規矩，知識是無止盡的，能不斷讓我們吸收；但是壞的行為習慣，一樣空間很大，不斷培養不好的習慣，這都是在取著。

First, we must abide by the rules. We should learn that knowledge is endless, so we can continually learn new things. But there are also a lot of bad behaviors, and habits. Learning and nurturing bad tendencies is also related to clinging.

人云：「三人行必有我師焉！」好的人很多，壞人也很多。

People say, "In a group of three, my teacher will always be there". There are many good people. There are many bad people as well.

我們若能向好人不斷學習，人云：「活到老學到老」。我們和人在一起，「三人行有我師焉！」

Let us continuously learn from good people. People say, "Live a long life, learn your whole life." When we associate with others, we will learn from them.

好的事很多，可以讓我們學，學不完。壞事也很多來吸引我們，我們會常常落入陷阱中。

There are many good things to learn; we can never learn them all. But many bad things tempt us so we constantly fall in traps.

所以我們的取著，是取著好的，還是取著壞的，兩邊的空間都很大。我們若是方向偏差，一步差、步步錯。我們的方向如果正確，一步一步向前進，我們的人生就有希望。

We can grasp and become attached to good or bad things. There is pienty of both. If our direction is erroneous, one step may lead to many missteps. If our direction is correct, every step forward brings hope to our lives.

所以「取」，在我們日常生活中，起心動念都不離開。所以請諸位要明瞭，在有限的人生，有著無限的取著。所以我們要時時多用心啊！

Every thought that arises in our daily living can become clinging. Please remember that in our limited lifetime there is the possibility of unlimited attachment. Therefore, we must always be mindful.