The Four Clingings

 

或因四取造一切罪
四取：欲 取、見 取
戒禁取、我語取

The Four Clingings may cause all wrongdoings. They are Clinging to Desire, Clinging to Views, Clinging to Deviant Precepts and Clinging to the Notion of Self.

每日的生活，每天對境，心不知道是否有停留在那個境界當中？

In our daily living, we face various phenomena. Do our minds linger on certain ones?

時間分秒不斷流逝，可能我們的心念，還停留在境界中。我們學佛，本來就要學得對境不生心，何況時間過去，心若還停留在那裡，那真的就是心取著於境。

Time continuously passes, but our minds may linger on certain phenomena. We practice Buddhism to remain unaffected by external conditions. If our minds linger on, although time has passed, our minds are truly clinging to that phenomenon.

境界就要看我們大家在生活中，每一分秒中，境界現前，我們要能夠選擇、能夠過濾、能夠排除。我們若是不懂得選擇，無論什麼境界來了，我們就會一概納入我們的心底。所以佛陀教導我們，我們要有對境不生心的功夫。

When phenomena manifest in every second of our daily living, we must be able to choose, be able to filter, be able to eliminate them. If we are unable to be selective, we will absorb everything that comes our way. So the Buddha taught us how to remain unaffected by external conditions.

 

心中有欲
緣著外面的境界
想盡辦法去執取
謂之「欲取」

With desire in our minds, when we come in contact with external phenomena, we will do everything we can to grasp them. This is called Clinging to Desire.

心靈取著是很粗重的負擔，所以佛陀要讓我們理得很清楚，不要有煩惱常常壓在我們的心裡，所以就為我們分析，心是緣著外面的境界去取境。

Clinging of the mind creates a tremendous burden. Thus, the Buddha wanted us to maintain clarity of the mind, so that we will not have afflictions constantly weighing heavily on our minds. Therefore, He gave us His analysis of how the mind clings to external phenomena.

比如說，我們去了哪個豪華住宅，夏天我們在外面很熱，進去裡面很清涼，裡面的佈置很清幽，什麼東西都是富麗堂皇。那裡面，這個豪華住宅，這種住著境界，我們看到了就會覺得：「別人為什麼可以這麼好？我要到什麼時候才能夠擁有像這樣的住的境界？這種環境呢？」這種的心就被這個境住著了。

For example, when we visit a luxurious house on a hot summer day, outside it is hot but inside it is very cool. The decorations are very pleasing and beautiful. Everything is opulent and lavish. When we are in such a luxurious house, we feel envious of the accommodations and the owner. We wonder when we can own a place like this, and live in such surroundings. Our minds dwell on this phenomenon.

然後我們就會想：「我要如何才能和他一樣？」銀行鼓勵人購屋貸款，要去買房子我們可以借款，就開始想盡辦法去銀行貸款。銀行貸款來買房子夠嗎？不夠！所以又向民間借款。民間借款夠嗎？不夠！地下錢莊再借款！我們到底有多少力量去還地下錢莊的錢？我們有多少力量還民間的借款？還銀行的借款呢？力量不夠，利息加了再加！等到豪華住宅已經完成，我們還沒有搬進去住，就被人逼債。那時候，不只是銀行貸款不夠還，民間借款也已經沒有繳了，何況是地下錢莊的貸款，那就會被人逼債了。到最後又是什麼下場？這都是眾生的欲取！

Then we start to think, “How can we be like them?” Banks offer mortgages to encourage people to purchase houses. So we do everything we can to get a mortgage. Is a loan from the bank enough to buy a house? No. So we take out private loans. Is this sufficient? No. So we turn to loan sharks. But do we have enough resources to repay the loan sharks? Do we have enough resources to repay private loans and bank mortgages? We do not, so the interest continues to compound. When the luxury home is completed, even before we can move in, we are pressed to pay our debts. By then, not only are we unable to pay the mortgage, we cannot pay off the private loans, not to mention the loan sharks. The creditors pressure us to repay our debts, so what happens then? This occurs when sentient beings cling to desires.

心中有欲，緣著外面的境界，想要去取得不是我們應該有的、不是我們所有的，想盡辦法要取著，這就叫做「欲取」。有了貪欲多苦啊！所以我們在四生六道，不得解脫。煩惱、無明無不是從欲！尤其是色欲！

With desire in our minds, when we encounter external phenomena we will cling to them. Even if it is something we should not own, we will try everything to obtain it. This is called Clinging to Desire. Craving leads to so much suffering! We cannot escape the 4 Forms of Birth & 6 Realms. All afflictions and ignorance arise from desire, especially desire for form,

「聲、香、味、觸」這些大家都知道。「聽聲」或是「貪著環境」的迷著，所以才會產生這種取著。所以欲取，無不都是在境界中。

sound, smell, taste and touch. We all know this. When we crave something we hear or see, our minds produce this grasping and attachment. So Clinging to Desire is always related to external conditions.

 

執取於五蘊
色、受、想、行、識
導致思想行為產生偏差
謂之「見取」

Being attached to the Five Aggregates form, sensation, perception, action, consciousness causes deviation in our thinking and behavior. This is called Clinging to Views.

再來就是「見取」——「妄計取著五蘊之患」。我們都是在理想中、在觀念中、在見解中迷茫。不是在現前的境界，就是用想的而取著，這種「妄計取著」不離開五蘊。

Next is Clinging to Views, the delusional attachment to the 5 Aggregates . We are deluded by our ideals, perspectives and views. If we are not clinging to manifest conditions, we are clinging to what appears in our mind. This kind of clinging is tied to the 5 Aggregates.

色，色大部分就是之前所說過的，一直到觸這之間的一切都含括在色當中。

We have already discussed form, for the most part. When we come in contact with it.

註1：因為這段開示在用字上相當的簡略，讓這段看(聽)起來可能有點難懂。意思是：色塵的境界，可以在細分為：「眼睛可以覺知的外型、外色等等(色)，耳朵可以聽到的音色(聲)，鼻子可以聞到的氣息(香)，舌頭可以嚐到的味覺 (味)，皮膚可以觸摸或是感受到的感受(觸)。」這五項。這五項合起來就可以稱為「色塵」。雖然，「色，色大部分…」這段也是只用了一個「色」，但是與後面所面所提到的「一直到觸…」這句話中暗指的「色聲香味觸」中的「色」這個名詞所代表的意義並不相同。前者所代表的是「全部的五塵」，後面代表的是「眼睛可以看到的」。

註2: 上人在這段開示，嘗試以把「色聲香味觸」在於「眼耳鼻舌身」所會產生的「色、受、想、行、識」進行一個完整的串接、開演，讓我們可以理解「色聲香味觸」在於「眼耳鼻舌身」之上如何演變出了「無明、造業」等等的行為…而這些行為是因為我們在遇到「色塵」之後，有了「感受」，去分別是否我喜歡或不喜歡的「想法」，然後應對這些想而產生的「行為」以及行為後在識中累積了新的無明取著（本篇所要開示的四取——欲取、見取、禁戒取、我語取）。因循這樣的習氣輾轉發展，造就人生當中一切災難的發生。

受是一種感受，感受會引誘我們的方向，感受等於是一種業力的牽引，這是一種感受。有些人的感受中覺得這個境界沒有什麼，但是有的人的感受就會很強烈。

We experience a sensation that will tempt us to go in one direction. Sensation is a type of karmic force. It is a feeling. Some people may not feel anything while others feel very strong emotions.

在有了感受之後，接下來就會有思想。「想」是對現前的境界，「思」是離開了現前的境界之後，還不斷的用心耕作。

So there is sensation and thinking. Facing external conditions, we begin to think. Yet even when the conditions are gone the mind continues thinking.

有的人，事情過去就過去了，「相」經過了我們的心，應該就要讓他事過境遷。但是有的人，事情已經過了，境還是沒有遷，一樣還是留在我們的心中，在怨、恨、仇，或是情的貪著，這都是心還停留在那個境界當中，就稱為「思」。

Some people let bygones be bygones. After the event has passed, we should let go of whatever appeared in the mind. It should be this the way. However, some people do not let go, even after an event has passed. It remains on their minds. They cling to resentment, hate, enmity, passion. Their minds linger there. This is called thinking.

在思惟中我們會去製造煩惱，所以這個「思」字，就是說在我們的心靈當中，不斷地思惟、不斷地思考。

We create afflictions by thinking. Thus, thinking is the continuous ponderings and contemplations of the mind.

當然這個「思」字也有好、有壞。我們若是發心立願，我們把這個種子放在心田當中，用心去耕耘，這種思惟就好像是農夫在耕田，粒粒的種子都能夠長成殷實的穀米。但我們若是放壞的念頭在我們的心上，念念皆惡，事事皆錯。所以這個「思」字，看字形就知道是「心上一畝田」的意思。這畝田，看你要往什麼方向耕作？若是這樣努力，接著就會有「蘊」。

Certainly, thinking can be either good or bad. If we make a vow, plant the seed in our minds and carefully tend it this kind of thinking is similar to a farmer cultivating a field. Each seed eventually produces grains. However, if we retain bad thoughts in our minds, every thought will be evil, every deed will be bad. The Chinese character for thinking is a field on top of a mind. How we cultivate our field is up to us. So, these are the aggregates of.

註3：這裡的「蘊」所指的是「行蘊」。

「色、受、想、行」所以接下來我們要說的是「行」，行就是在無形中去造作，有思想就會接著造作，一切思惟就含蘊著、蘊藏著在行為當中。因為有蘊藏著，所以思惟就會不斷隨著行為的造作而成長，所以這個「行蘊」是很微細的。

form, sensation, perception, action. Action is creating something out of nothing, through our thinking. What is created will be stored(in the mind). Then it continues to grow. The word action refers to something very subtle.

常常在說：「行蘊、行蘊」，我們在《靜思晨語。法譬如水。以智慧超越生死》中也解釋過行蘊。行蘊是很細微的，是在我們不知不覺中，它不斷地有所變化，它不斷地在進行它的變化。所以，行蘊非常、非常的微細，天地萬物，包括人類也都是一樣，但是我們都沒有去體會。只知道把外面的境界，經由「受色想行識」的過程，統統導入我們的意識當中，所以才會不斷產生很多的煩惱，又順著煩惱向外造作一些惡業。

So when we talk about the Aggregate of Action, it is something very subtle. Without our awareness, things continuously change. They keep going through transformation. So the Aggregate of Action is very subtle. It applies to everything in the world, including people. However, we do not experience it. We just know that external phenomena, form, sensation, perception, action, consciousness continuously produce afflictions in our minds. So we create bad karma.

註4：補充說明請按連結參考「以智慧超越生死」補充說明 

造作惡業的種子接著又埋入我們的第八意識當中。要知道「萬般帶不去，唯有業隨身」，因為不能自主，所以又被第八意識帶去了。所以才會來生來世輪迴不斷，業報也無窮無盡啊！

These seeds are buried in our Eighth Consciousness. When we die, we take nothing with us but karma, embedded in our Eighth Consciousness. This leads to endless cycles of rebirth.

 

修行若執著守持
非正因、非正道之法
謂之「戒禁取」

In spiritual practice, if we are attached to methods that do not follow the right path, it is called Clinging to Deviant Precepts.

所以，我們現在才應該要努力學佛。既然要學佛，就要守戒。守戒也要很清楚，守戒如果不明白守戒的道理，也會變成另外一種取著。所以，第三叫做「戒禁取」！

As we learn Buddhism, we need to uphold precepts. We should understand precepts clearly, otherwise, it will become another type of attachment. The third is Clinging to Deviant Precepts.

「戒」，我們本來就應該要好好守戒，但是我們有時偏差了。看看外道，這些外道同樣也是在修行。當初印度有很多的宗教，印度的宗教分成很多種，所以說大約有九十六種的外道，每一種的修行方法都不同。

We should mindfully uphold precepts, but sometimes, we deviate in our practice. Take unorthodox sects, for example. They say that they are also practicing. In the past, there were many religions in India, approximately 96 kinds. Each engaged in different type of practice.

有的人所修的是完全絕食；有的人修行的是水——就是完全都是生活在水中；有的人所修行的是火——完全讓火不斷地烤。他們說這樣是修行。印度有很多的苦行僧，因為他們的修行也叫做出家，也有戒要守，就是這樣去取著這種外道戒行。

Some practiced by fasting. Some practiced by immersing themselves and living entirely in water. Some practiced with fire, continuously testing themselves with it. They claimed these were spiritual practices. In India at that time, there were many ascetics. Because of their practices, they were called also monastics. They upheld precepts as well, and were very attached to them.

這在佛陀的時代，佛陀他在印度這樣行腳、求法，希望能夠透徹生命的奧秘，以大自然的境界，以他的智慧冷靜思考，透徹了人生的真理，所以領導我們來修行。所以我們要以「中道」來修行，不要和世俗人一般的縱欲——放縱了我們的欲，所以又造了很多的業。

Before His enlightenment, the Buddha also traveled by foot in India, seeking Dharma to understand the Truths of life. Relying on His wisdom, He contemplated natural phenomena, which led Him to realize the Truths of life. So He guides us in our spiritual practice. We must follow the Middle Way. We cannot indulge our desires like worldly people and thus create much karma.

所以我們要修行，要和一切世俗人有不同的生活，我們要能夠戒欲，對於「欲念」我們真的要好好的警戒，警戒我們自己的心，不要犯了欲念，欲是真正的污染。修行雖然不能縱欲，但是也要保身，所以說「身是載道器」。

We need to cultivate a different way of living. So we must abstain from desires and be very cautious of cravings. We must be very self-aware and not act out of desire. Desire is truly a defilement. In our practice, we must not indulge our desires, yet we must also protect our bodies. The body is a vehicle for spiritual practice.

何況在我們中國，所提倡的是孝道。身體是父母的父精母血所成，我們不能損傷這個父母所給的身體，我們應該將父母給的身體用在修行，做利益人群的事情，這才是真正的孝道！所以修行也不能夠損傷身體，所以我們要行於中道，所以我們修行佛法，不要有取著戒的偏見。

Moreover, Chinese tradition promotes filial piety. Our bodies come from our parents. We cannot damage the body they gave us. We must utilize it for spiritual practice and to benefit society. This is true filial piety. Thus, we must not harm the body with our practices. We should practice the Middle Way. We must not practice Buddha-Dharma with an attachment to biased precepts.

所以第三就是「戒禁取」！執著於外道的修行戒法，損害了自己身體的修行方式，這種是偏差了。

So the third is Clinging to Deviant Precepts. This is erroneous.

 

取著於我見
生起偏執之心
認為自己都是對的
謂之「我語取」

If we cling to egotistical views, a deviant attachment will arise in our minds and we will think we are always right. This is called Clinging to the Notion of Self.

第四是「我語取」。這就是取著發自「我見」、「我慢」，以為「我所看到的都是對的！我說得都是對的！你們所說得都不對！」有了這樣的取著也是不對的。

Fourth is Clinging to the Notion of Self. This arises from attachment to our ego, and the arrogance of believing that everything we observe and say is right, while others are always wrong. This is also wrong.

我們要不恥下問，我們要傾聽別人說的法，我們要用心來印證。不要別人說了什麼我就聽什麼，然後跟著別人的誘導一直偏差去了，不是這樣！

We should humble ourselves. Ask others and listen to their views. We should mindfully analyze what we hear, and not blindly accept or follow whatever a certain person says.

也不是「我看到的事情都是對的，我說的一切都是正確的，你一定要聽我的才是對的！」也不能夠這樣。

Neither should we insist that everything we observe and say are correct and force others to listen to us. We cannot do so.

所以我們應該要用很宏觀的思想，來接受人人智慧的語言。我們若是吸收了別人智慧的語言，還要更用心去思考：「這些有智慧的話，別人做得到的，我們是否也能夠做得到？」我們若是做得到，我們才去告訴別人：「我們可以這樣做。」

Instead, we should broaden our thinking to accept and absorb others’ words of wisdom. We should also carefully consider whether or not we can accomplish what others have done. If we can do it only then we can advise others to do the same.

所以我們應該要知道，凡是我們自己身體力行做得到的，我們就能夠帶人去行。我們要「說得到，做得到。」不是「說了很多都做不到。」若是自己做不到，卻又叫別人「非跟著我不可！」這樣也不對！

We should understand that if we can personally carry out the practices, then we can lead others to do the same. We should be able to practice what we preach instead of being all talk with no follow through, while still insisting that others follow us. That is also wrong.

 

五見
身見、邊見、邪見
見取見、戒禁取見

所以五見——取著五見，尤其是以我慢的心態去說話，這些都不對。

Hence, attachment to the Five Views, especially speaking with an egotistical mindset, is not right.

所以，諸位，學佛最重要的，我們要知道欲心向外緣境的這種愛欲，我們要很注意這種「欲取」。

So everyone, as we learn Buddhism it is important to know that craving minds grasp external conditions. We should be aware of these desires, this Clinging to Desires,

那，接著的「見取」，這種見解，無論是對境的時候，或是境遷之後，我們的心是否依然還在取著？事情已經過去了，好壞我們有沒有分辨清楚？好的事情，我們要發心力願的，是否還有放在我們的內心當中？這些我們都應該要好好的思惟。人我是非我們有沒有放棄？我們要很用心，要很謹慎的去過濾。

or Clinging to Views and perspectives. Whether we face these conditions now or they have already passed, our minds must not continue to cling to them. The circumstances have already passed. Can we distinguish good from bad? We vow to do good, but does this remain in our minds? We should carefully contemplate such questions. Have we let go of interpersonal disputes? We should be very mindful and filter these thoughts.

再來，這種「戒」。在修行當中，佛陀曾經跟我們說：「過午不食」，所以「我過了中午就不吃飯！」這樣對嗎？其實對不對是要看我們的身體。其實佛陀在世的時候修行，就是應量器就足夠，就是吃的東西有充分(食量足夠了)。他們的思想在那裡就是在修行，只是在那裡想，聽佛說法，鍛鍊他們的思想，身體沒有什麼勞動到，就算只是日中一食，只要量夠，營養也就足夠。

Next we will discuss precepts. The Buddha told spiritual practitioners not to eat after noon. So should we not eat after lunch? Is that right? Actually, this depends on our physical conditions. During the Buddha’s time, when they practiced, the amount of food their bowls held was enough for them. They were primarily engaged in spiritual practice, in contemplation and in listening to the Buddha. They did not engage in much physical activity. So one meal a day contained enough nutrients.

看看我們現在的生活是不是這樣呢？不是！現代人的生活方式，現代人的修行方式，如果和當時不同的話，我們就要好好適合現代的生活。這樣才不會因為我們想要守戒，結果反而障礙了我們日常的生活。

Is our lifestyle today the same? No. If not, we need to adjust our bodies and our modern methods of practice to accommodate our modern way of living. Otherwise, rigid adherence to precepts will actually cause problems in our lives.

說話也是一樣。(在言談之間，說出來的話的言詞要如何取捨？要如何去聽？去分辨？才不會產生障礙？ )

Clinging to speech is the same.

所以大家在修行中，光是取著的層面就已經很廣了。請大家對這個層面要用心整理好，不要因為有了一時的貪著，所以使得我們所有的生活都紊亂了。

Hence, in our practice, clinging alone encompasses a vast spectrum of activities. We should mindfully sort through these various aspects and not allow a momentary lapse to disrupt our lives.