20140813《靜思妙蓮華》莫入邪見稠林（第369集）
⊙「眾生以苦惱煎熬，諸佛以大悲濟物，皆令同得實妙慧，出世本懷教覺道。」
⊙眾生以苦惱煎熬，諸佛以大悲濟物，皆令同得實妙慧，出世本懷教覺道。
⊙「入邪見稠林，若有若無等，依止此諸見，具足六十二，深著虛妄法，堅受不可捨。」《法華經方便品第二》
⊙依止此諸見，具足六十二：「依止」，依著為外道眾生，止於有無、斷、常相所組成之六十二見等，深著堅受。
⊙六十二見：以色、受、想、行、識等五蘊法為對象，起自於常、無常、亦常亦無常、非常非無常等見，如是五四共成二十見。歷三世合而為六十，以斷常二見為根本，為六十二。
⊙深著虛妄法：色聲等五欲之法，其體虛假不實，故云虛妄。
⊙堅受不可捨：凡夫堅持執著邪思妄念，癡迷利誘諸事不放，堅受固執不得解脫。
【證嚴上人開示】
眾生以苦惱煎熬
諸佛以大悲濟物
皆令同得實妙慧
出世本懷教覺道
我們常常都要自己，自我反省，因為眾生、凡夫，都是在苦惱煎熬中，自作煩惱，自作業，自受苦。這種纏綿不清，不得自了——無法了解，無法解脫。佛陀看了，憐憫心起，不捨這些眾生，為何這麼愚迷？所以佛陀用愛，他來人間就是發揮大慈悲心，來利益眾生。
要如何能利益眾生呢？苦難中及時救拔；煩惱還打不開的，耐心教導。不是一生，不是一世，是這樣生生世世。這在佛經中常常都會看到「無量數劫」長時間。
常常都要向提醒大家，天人在看人間眾生，就如我們眾生在看水泡一樣。水這樣流下來，急急流下來，水泡這樣生起來，很快水泡就不見了。同樣的道理，我們人生百年，才只不過是天(界)的一天，所以天人來看人間，就是那麼短暫，何況佛陀已經超越了天(界)。在佛經中，忉利天一天是人間的一百年，還有愈高愈(的天)，千年，我們的千年、萬年，是天界的一天。
所以，人間是這麼短暫，這麼短暫的時間，有辦法造那麼多業；所造的，能造業的都是在人間，所以人間能造這麼多業，所以佛陀一定是來人間，不是去天堂。
天堂本來就有福。天堂，在人間所造就的福，他報生天堂。雖然他享受很多，時間很長，但是，他所隱含著的，過去在人間善多惡少，但是惡較少，不會讓善將之抵銷掉——善的，有善報去報；惡的還是留著，留待善的享受完，同樣要回歸，回歸於六道輪迴中。
這就是佛陀要告訴我們，生在天道，沒有佛法可聽，因為佛不會出生在天堂，他就是要出生於人間。來不及了，哪有那麼長的時間到天堂說話呢？除了講《地藏經》，為母親說法，在忉利天；才是一堂課而已，(在)人間，就已經是一個夏季。所以，佛陀就是，要用很短暫的時間，向眾生說話。
對人間而言，人間感覺長，其實天堂感覺是短的。短短的四十九年，在天堂，才只不過一個上午而已，佛陀就在人間說了四十九年了。說法的時間何其短！不過，佛陀是生生世世，不斷不斷在人群中，要來度化眾生，這是「諸佛以大悲濟物」。
眾生，物——動物，眾生也是動物之一；不只是人，所有，所有的生靈，都稱為「物」。所以佛以大悲濟物，來利益眾生。
眾生以苦惱煎熬
諸佛以大悲濟物
皆令同得實妙慧
出世本懷教覺道
「皆令同得實妙慧」。希望，佛陀所希望的，將他所了解的，是要讓人人能覺悟，要讓人人能找到，我們如來真如的本性。就只是要傳這個訊息給我們，但是，我們就是不知道，佛陀才要這樣來陪伴，陪伴著我們眾生，所以說用方便教，來引導我們入真實法，就是能成佛之法。鋪這樣的路，引我們走入菩提道。所以說，我們要常常很感恩。
所以我們學佛，正法，我們要及時信受奉行，我們的心要有戒，不可被邪思、邪見、邪法來侵入我們的心。就如在預防、戒毒一樣，否則我們一入陷阱，真的是永遠不得自拔。
就如入邪見稠林。在那邪見稠林中，人如果到了山上，沒有嚮導者，差一點的地方，就整個迷了，無法出來。何況是稠林，除了木，樹木之外，還有很雜，複雜的草。
過去曾與大家分享過，我走過都蘭山，整座山無路，怎麼會走到那裡呢？那時候也去信了一個走江湖的人，說那座山上有仙人，要去尋仙。就這樣，四五個人隨著那位，說他曾見過仙人的走江湖人，真的這樣帶、帶，不知道走到哪裡去，走到那種整個抬頭不見天，一棵樹密密都是樹叢。同一棵樹，不知道有多少的樹叢，都是同一樹根。
在那裡鑽了一二小時，無法走出來的路，會害怕。甚至，腳所踩的是軟軟的地。為什麼這地會這麼軟？因為千年、萬年，這棵樹的樹葉一直掉、一直掉，沒人走過那個地方，所以那個地上，全都是軟軟的樹葉。
「怎麼會這樣？」「不要出聲，這裡有熊，聽到人聲就會跑出來。」這也是很害怕。又說：「要小心，上面都有青竹絲。你們看到青青的東西，要注意，那青竹絲的身體與葉子的顏色，全都一樣。」哇，又要顧腳下軟軟的，又要怕周圍有青青的東西，草、葉等等，又不能出聲，因為出聲，熊會跑出來。
我若看到這段（經）文，就會想到少年時，跑進這種稠林之中，很茂密的樹木、雜草叢生。
很不容易走過那段路之後，開始要走到崁——懸崖的地方，在那裡每粒石頭都長青苔，都很厚。到了那裡，走的路都很滑，因為陰濕。路滑滑的，會滑倒，開始想要去扶樹、拉藤，那位走江湖的人就趕緊說：「不要亂抓，這裡有『咬人貓』、『咬人狗』。那樹之名為，咬人貓、咬人狗，你若摸到，你就被它咬到。」你們知道那條路，那一天，在經過都蘭山，現在若再想起來，感覺是很不可思議的懵懂之事，真的是很懵懂。
假使我們若是信了邪見，與這樣的境界一樣，整天都是很恐怖、很害怕，要怎麼走都會很怕。總而言之，只能說一句「惶恐」來形容，無法用什麼方法來形容，步步都是很惶恐。
這個邪知、邪見，就是如此，你若是入邪了，做什麼事情，你就要怎麼樣地問，要怎麼樣的等什麼指示，否則，你寸步不得行。這是現在的世間，很多的事情。
正確的法，「若有若無(等)」，這是在人間，我們要正信。
入邪見稠林
若有若無等
依止此諸見
具足六十二
深著虛妄法
堅受不可捨
《法華經方便品第二》
每一天，每一秒鐘，我們要踏踏實實，我們要踏實，今天該做的事情，讓做的，我就是往前走就對了。還在那裡躊躇著，是有，或是沒有？不必躊躇，只要我們的方向正確，依照佛陀所說之法，我們向前前進，如此稱為進步。
所以「依止此諸見」，我們若是一點點的偏差，入於邪見稠林，還在那裡躊躇「若有若無」，若是依止在此諸見，我們很容易具足「六十二見」，「六十二見」就會產生，如此就會「深著虛妄法」，就會去著此法，愈執著愈深。「堅受不可捨」，就是堅持這樣受著，不肯捨。
所以「依止此諸見」，此諸見「具足六十二」。那就是「依止」這兩個字，好好來看。
依止此諸見
具足六十二：
依止
依著為外道眾生
止於有無、斷、常相
所組成之
六十二見等
深著堅受
「依」就是依著，我們依靠、執著；依靠、執著於外道。甘願來做外道，依靠、執著外道之人。「止於有、無、斷、常」這四個字，所以我們常常都是，在這個「有、無」，還是「斷」——這是永遠都沒有了，或者是有啊，會再來；這種的「有、無、斷、常」。
有的人就說：「人來生時，生就生，死就死，還有什麼可怕？生生死死就是如此，哪裡還有來生，還有來世，哪還有地獄，哪有什麼天堂呢？就是如此。」但是，有的人就說：「有，因緣果報，貓、狗，人人都是這樣。我如果當人之後，我下一世又要當什麼……。」就說「有」。有、無，是斷、或是常，像這樣，就有人在那裡爭執。
這種在「有、無、斷、常」這四相，這樣所造成起來的；在五蘊中，這樣不斷不斷在那裡深著，在那裡執著於彼處，構成「六十二見」。
六十二見
以色、受
想、行、識等
五蘊法為對象
起自於常、無常、
亦常亦無常、
非常非無常等見
如是五四
共成二十見
歷三世合而為六十
以斷常二見為根本
為六十二
「六十二見」,就是五蘊為對象——色、受、想、行、識。
世間萬事萬物不離「五蘊」。一朵花，色，什麼顏色？黃色的。什麼色？綠色的、淡黃、大紅、粉紅。不同的顏色。是什麼形？花是碎碎的。不是，花是整朵的。又蝴蝶蘭，在這裡。各有名稱，各有形象，各有色彩。看，只是一朵花，形象、名色都不同。生的形態不同，光是一個「色」，到底這個「色」是有、是無？是斷、是常？
種子是「常」，光有種子這樣能成為花嗎？它一定要有因、緣，要有土、有陽光、有空氣、有水分，這個種子入(土)的因緣，它同樣再發芽出來，還是這朵花的種子，這樣稱為「常」。若是因緣斷了，這樣稱為「斷」。
這是原來的道理，是這麼的平常，卻是很多人，都是光在那裡論、執，執(著)種種。這是世間(萬物)全不離色、受、想、行、識，就是在這五項。但是，有四著，四項執著。所以，五乘四，合起來是二十；過去、現在、未來，這樣稱為「六十」；還有斷、常（為根本）這樣叫做「六十二見」。
「起自於常、無常、亦常亦無常、非常非無常」，這些都是一種名詞、見解，這樣在那裡起心動念。
凡夫在此「五蘊」中，隨著我們的意識、見解，這樣不斷在造作，這樣經歷過去、現在、未來。
不斷不斷累積的過去，叫做長時間的過去；不斷不斷的累積現在，那就是我們長時間的現在。但是，這個現在是最無常，一輩子有多久能讓我們在現在？還有未來、未來，很久很久的未來，能變成我們的現在。所以，我們人生，道理若能透徹，無論是長時間、短時間
我們若能把握現在，現在趕緊能覺悟出來，那就能斷掉過去我們的迷信，現在清醒了，後面就不會犯；後面再來的，還是延續著我們現在的清醒、覺悟，同樣能夠精進。所以，反省要及時，接受法，我們也要及時。
所以我們學法，在這個「歷三世合而為六十」，這我們就要很用心去體會，不只是在算數字給我們聽。我們要知道過去，不斷，我們的現在，不斷地過去；現在這個色、受、想、行、識，我們不斷在接受。
若是邪知、邪見，在此聽法不會歡喜，因為他還有另外的雜念、思想，他無法專心來接受此法。若是專心，將心清淨，專心接受這個法，他會很相信，會愈聽愈歡喜，喔！原來是這樣啊！在日常的生活，一切的見解，接觸到一件事情，具足六十二。
這都是「斷、常」的煩惱，深著於虛妄，我們在深著，一直執著下去。
深著虛妄法：
色聲等五欲之法
其體虛假不實
故云虛妄
所以，色、聲、香、味、觸，此五欲，都是在「五欲」中，也是在「四見」中。「四見」、「五欲」，不斷都是在人間，這都是於虛妄不實，讓我們的煩惱愈來愈多，使我們「堅受不(可)捨」。「堅受不可捨」，就是一直不敢棄捨，過去偏差的意見。所以「凡夫堅持執著邪思妄念」中，「癡迷利誘」，種種事情都不肯放，「堅受固執不得解脫」，這就是我們眾生。
堅受不可捨：
凡夫堅持
執著邪思妄念
癡迷利誘
諸事不放
堅受固執
不得解脫
各位，凡夫眾生，偏偏就是要去製造煩惱，來煎熬著我們自己，再去惹來了邪思、邪見，迷惑了自己，也迷惑了他人。
諸佛，佛的大慈悲心，無不都是要來利益眾生，施教給眾生，所以希望眾生人人，能到覺悟的境界，與佛同等得到「實妙慧」。這是佛陀的慈悲，也是佛陀出世的本懷，無不都是要教育我們覺道。所以希望各位要用心，不要再讓它流逝，在正法中，戒、定、慧不要讓它漏掉了。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Do Not Enter the Dense Forest of Deviant Views (莫入邪見稠林)
Date: August. 13. 2014
Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings. To enable all to realize true, wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.
We must constantly reflect on ourselves because as sentient beings, we ordinary people are tormented by suffering. We create afflictions and karma for ourselves, thus we suffer. Then we are unable to free ourselves of these impure entanglements. We cannot understand and cannot be liberated. Seeing this, the Buddha feels compassion for us. He cannot not bear for sentient beings to [remain] deluded and confused.
So, out of love, the Buddha comes to this world to exercise great loving-kindness and compassion to benefit sentient beings. How does He benefit sentient beings? By promptly saving those who are suffering and patiently teaching those who cannot resolve their afflictions. He does this not just for one lifetime, but lifetime after lifetime. In Buddhist sutras, we often see “infinite kalpas” used to denote a long period of time. So, I constantly remind everyone that heavenly beings look at us in the same way we look at water bubbles. When water quickly rushes downstream, bubbles are formed, and then quickly disappear. Along the same lines, one hundred years in the human realm is but one day in the heaven realm. So, when heavenly beings look at humans, our [lifetimes] seem very brief, and the Buddha has already transcended the heaven realm.
In Buddhist sutras, one day in Trayastrimsa Heaven is 100 years on Earth. For heavens even higher than that, 1000 years or 10,000 years in the human realm is just one day in that heaven realm. So, a human lifetime is so short [in comparison]. Yet in such a short period of time, we find ways to create so much karma. The karma that is created and those who created it are all in this world. Since there is much karma in the human realm, the Buddha has to come here and not the heaven realm.
The heaven realm is a place of blessings. If people create blessings in the human realm, they will be reborn in heaven. Although they can live comfortably for a long time, [the karma] is still within them. In the past, they did more good deeds than evils. Yet, those few evils cannot be offset by good deeds. Good deeds bring good retributions, but the evils still remain. After they enjoy all their good retributions, they return to cyclic existence in the Six Realms. This is what the Buddha told us.
Those born in the heaven realm cannot hear the Buddha-Dharma because the Buddha will not be born there. He cannot spend enough time in the human realms, so how would He have time to teach in heaven? Teaching the Earth Treasury Sutra to His mother in the Trayastrimsa Heaven was the one exception. The time it took for Him to do that was equal to a summer in the human realm. The Buddha only has a very short period of time to speak to sentient beings.
To people in this world, it feels like a long time. But to someone in heaven, it feels very short. 49 years here is only one morning in the heaven realm. The Buddha taught in this world for 49 years, which was such a short period of time. Yet, lifetime after lifetime, the Buddha continuously manifests among people to transform sentient beings. This is how, “with great compassion, all Buddhas aid beings.”
Sentient beings also include animals, not only humans. Therefore, all living creatures are called “beings”.The Buddha continuously manifests among people to transform sentient beings.This is how, “with great compassion, all Buddhas aid beings”.Sentient beings also include animals, not only humans.Therefore, all living creatures are called “beings”.Thus, with great compassion, the Buddha aids and benefits sentient beings.
Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings.To enable all to realize true wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.
“To enable all to realize true wondrous wisdom.”The Buddha hopes, by [sharing] what He realized, we can all awaken and discover our intrinsic nature of True Suchness.
This was the information He wanted to transmit. Because we do not know this, the Buddha has to come keep us company.He uses skillful means to guide us to enter the True Dharma, which is the [path] to attaining Buddhahood.He paved this road to guide us to the Bodhi-path.This is why we must always be grateful [to Him].
So, when we learn the Buddha’s Way, we must faithfully accept and practice Right Dharma.Our minds must be disciplined.We must not allow improper thoughts, views and practices to enter our minds.This is like avoiding drugs or quitting them.Otherwise, once we fall into that trap, we will never be able to escape.This is like entering a dense forest of deviant views.Entering the dense frost of deviant views is like going into the mountains without a guide.If we go astray even by a little, we will be completely lost and unable to find our way out.
Moreover, in a dense forest, in addition to trees, there is an abundance of tall grass.
I have shared with everyone about hiking in Mt. Dulan.There were no paths on the entire mountain.How did I end up there?At that time, I went because I believed a shady character who told me an immortal lived on the mountain.So, four or five of us followed him [to hike up the mountain].We could not tell where he was leading us.We ended up in a dense part of the forest where we could not even see the sky.It was a formation of countless tree that shared the same root.We were lost in there for one, two hours.
Not seeing a way out, we were scared.Moreover, the ground we walked on was very soft.
Why was this land so soft?Because for thousands, tens of thousands of years, the tree leaves kept falling to the ground.No one had walked there before, so the ground was covered in very soft leaves.[We asked,] “Why are things this way?“Don’t make a sound. There are bears here that will come out when they hear people.”
This also frightened us.
[He also said,] “Be careful, there are green bamboo vipers on the trees.When you see something green, pay attention.The green bamboo viper is the same color as the leaves.”Wow, we had to beware of the soft ground, and be afraid of the green things around us, even the grass and leaves.On top of that, we could not make sounds because bears would come out if they heard us.
So, when I read this sutra passage, I always think back to when I was young, when I went into this forest of very dense trees and overgrown grass.After walking through a difficult stretch of road, we approached a cliff where every rock was covered by thick moss.At that spot, the path we were taking very slippery and damp.This part of the path was very slippery, so we wanted to hold on to the trees and vines.Very quickly, the shady character said, “Don’t touch just anything these are ‘biting cats’ and ‘biting dogs’.The trees are named this because touching them feels like being bitten by them.”
You know, when I think of that road and the day we crossed Mt. Dulan, I feel it was an incredibly foolish thing to do.
If we were to place our faith in improper views, that would be like traveling through this forest.We would be scared and afraid all day, no matter where we were going.In summary, I can only describe this as “terrifying”.I cannot describe it in any other way, every step was very terrifying.Deviant knowledge and views will lead to the same.
If we enter a [forest of deviant views], we have to ask about everything and wait for instructions, otherwise, we will not be able to move a single inch.
This is what many things in this world are like. [There are] proper teachings about “existence, non-existence”, and the like, so in this human world, we must have Right Faith.
“They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all. Deeply attached to illusory things, they cling firmly and cannot let go.”
Every day, every second, every step we take must be solid. We must be grounded and do what needs to be done each day. This is how we keep moving forward. Are we hesitating over whether something exists or not? There is no need to hesitate as long as we are on the right course.Following the Dharma taught by the Buddha, we keep walking forward; this is progress.
So, “they become dependent on those views’. If we stray from the course even slightly; we enter the dense forest of deviant views. Then we will hesitate over “existence, non-existence”, and the like. If we become dependent on those views, we will easily be replete with “62 of them in all”. Our minds will give rise to the 62 Views and become “deeply attached to illusory things”. We will become more attached to these things. “We cling firmly and cannot let go”. We stubbornly hold on, unwilling to let go. So, “they become dependent on those views”, 62 of them in all. Please examine the words, “dependent on”, very closely.
“They become dependent on those views, 62 of them in all: Those who rely and depend on attachments are heretics. They depend on the 62 Views, which include existence, non-existence, nihilism, eternalism and so on. They are deeply attached to them.
“Dependent on” means to rely on. We rely on and get attached to heretical teachings. We willingly take a heretical path and rely on and get attached to heretical teachers. We
depend on existence, non-existence, nihilism and eternalism”, these four concepts. So, we [may get attached to] “existence, non-existence”, or “nihilism’, which means we will cease to exist. Or we may think, “Yes, we will come back”. These are views of “existence, non-existence, nihilism and eternalism”.
Some people say, “When people come into this world, they are born and then die, so what is there to be afraid of? That is just the way things are. There is no such thing as a future lifetime. There is no such thing as hell. There is no such thing as heaven. This is it”. Yet some other people say, “There is more; with law of karma, cats, dogs and humans are all reborn. After being reborn as a human, in my next life I want to be …” So, they talk about “existence”. People may believe in existence, non existence, nihilism or eternalism. People argue over these things. “Existence, non-existence, nihilism, eternalism” from their views. As they experience the Five Aggregates, their attachment grows deeper and deeper. By clinging to these, they create the 62 Views.
“The 62 Views are based on form, feeling, perception, action and consciousness. The Fiver Aggregates are the objects that give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent. With the Five [Aggregates] each having four [views], this forms 20 views. Multiply this by the Three Periods to get 60 views. With the fundamental views of nihilism and eternalism, it adds up to 62.
The 62 Views are [based on] the Five Aggregates, form, feeling, perception, action, consciousness. All phenomena are inseparable from the Five Aggregates. Each flower has a form. “What is its color?”. “Yellow”. “What is its color?” “Green, light yellow, bright red, pink.” It may be all different colors. “What does it look like?” “It is patterned”. “No, it is solid-colored” or ‘This one is a butterfly orchid”. Each flower has its own name, appearance, color. See, they are all just flowers, but their appearance, name and form are different. Living things have different appearances, even just in terms of “form”. Ultimately, is this “form” in a state of existence, non-existence, nihilism or eternalism? We may consider a seed to be in a state of “eternalism”. Can a seed alone become a flower? It requires causes and conditions; it must have soil, sunlight, air and water. If this seed has the causes and conditions to be planted in the soil, it will sprout and give rise to the same kind of flower. People may say this is “eternalism”. But if the cause and conditions are absent, people may say this is nihilism”. This is a fundamental principle, this is a given. But many people still discuss and argue over it. They are attached [to all kinds of ideas]. All things of this world are inseparable from form, feeling, perception, action, consciousness. But these five things can be considered in four ways, so five multiplied by four is 20. This gives us a total of 20 [views].
[Multiply that by] past, present and future, and we get 60. Then we add nihilism and eternalism to get a total of 62 Views. [They] give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent”. All these are labels and perspectives that cause the slightest thoughts to arise. Ordinary people experience the Five Aggregates, and based on our mind-consciousness and understanding, endlessly create karma. This is our experience in the past, present and future. We are endlessly accumulating past moments; this is known as the long period of the past. We are endlessly accumulating present moments; this is know as the long period of the present.
Yet the present is the most impermanent moment. In one lifetime, how long can we remain in the present? Then there is also the future, a very lengthy future, that will become our present. So, in our lives, we must thoroughly understand the principles of everything from long to short periods of time. But, if we can seize the present and quickly attain realizations, then we can eliminate our past deluded beliefs. Now that our minds are clear, we will not commit the same mistakes again. Then we will continue doing this in the time to come. With our present clarity and awakening, we can diligently advance.
Thus, we must promptly reflect on ourselves. We must also promptly accept the Dharma. Thus, as we learn the Dharma, “multiplying them by the Three Periods to get 60 views” is something we must mindfully try to comprehend. This is not only calculating numbers for us. We must know that our past is endless and our present is continuously becoming the past. We constantly take in form, feeling, perception, action and consciousness. If we have deviant knowledge and views, listening to the Dharma will make us unhappy. If we have other discursive thoughts or thinking, we cannot concentrate on accepting Dharma. If we can focus and purify our minds so we can accept the Dharma, we will deeply believe in it we will deeply believe in it. Then the more we listen, the happier we will be. “Oh, this is the way things really work. In daily living, with all our perspectives, when we come into contact with something we have the 62 Views.” The views of “nihilism and eternalism” will give rise to afflictions and may result in an attachment to illusory things, one so deep that we keep clinging to them.
Deeply attached to illusory things: Sight, sound and the rest of the five desires are temporary in essence and not real. Therefore they are illusory.
So, sight, sound, smell, taste, and touch, are part of the “five desires”, and also the “four views”. The “four views and five desires” are constantly [perpetuated] in this world. But they are all illusory and not real; they cause us to give rise to more afflictions.
Then, we “cling [to them] firmly and cannot let go”. This means we are constantly unwilling to let go of our improper opinions. So, we “ordinary people cling to and are attached to deviant and false thinking so we are lost in delusions and tempted by gain”. We are unwilling to let go of all kinds of things. “We cling stubbornly and cannot attain liberation”. This is how we sentient beings [behave].
Everyone, we ordinary, unenlightened beings will perversely create afflictions to torment ourselves. We are also attracted to deviant thoughts and views, so we delude ourselves as well as other people. All Buddhas, out of great loving-kindness and compassion, come to benefit sentient beings and give them teachings.
So, They hope that all sentient beings can achieve an awakened state and attain the “true wondrous wisdom” the Buddha did. This comes from the Buddha’s compassion and is His intent in coming to this world. He came to teach us the path to enlightenment. Thus, I hope all of us will be mindful. Do not let [this teaching] slip away [Abiding in] Right Dharma, we must not let percepts, Samadhi and wisdom leak away. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「眾生以苦惱煎熬，諸佛以大悲濟物，皆令同得實妙慧，出世本懷教覺道。」
⊙眾生以苦惱煎熬，諸佛以大悲濟物，皆令同得實妙慧，出世本懷教覺道。
⊙「入邪見稠林，若有若無等，依止此諸見，具足六十二，深著虛妄法，堅受不可捨。」《法華經方便品第二》
⊙依止此諸見，具足六十二：「依止」，依著為外道眾生，止於有無、斷、常相所組成之六十二見等，深著堅受。
⊙六十二見：以色、受、想、行、識等五蘊法為對象，起自於常、無常、亦常亦無常、非常非無常等見，如是五四共成二十見。歷三世合而為六十，以斷常二見為根本，為六十二。
⊙深著虛妄法：色聲等五欲之法，其體虛假不實，故云虛妄。
⊙堅受不可捨：凡夫堅持執著邪思妄念，癡迷利誘諸事不放，堅受固執不得解脫。
【證嚴上人開示】
眾生以苦惱煎熬
諸佛以大悲濟物
皆令同得實妙慧
出世本懷教覺道
我們常常都要自己，自我反省，因為眾生、凡夫，都是在苦惱煎熬中，自作煩惱，自作業，自受苦。這種纏綿不清，不得自了——無法了解，無法解脫。佛陀看了，憐憫心起，不捨這些眾生，為何這麼愚迷？所以佛陀用愛，他來人間就是發揮大慈悲心，來利益眾生。
要如何能利益眾生呢？苦難中及時救拔；煩惱還打不開的，耐心教導。不是一生，不是一世，是這樣生生世世。這在佛經中常常都會看到「無量數劫」長時間。
常常都要向提醒大家，天人在看人間眾生，就如我們眾生在看水泡一樣。水這樣流下來，急急流下來，水泡這樣生起來，很快水泡就不見了。同樣的道理，我們人生百年，才只不過是天(界)的一天，所以天人來看人間，就是那麼短暫，何況佛陀已經超越了天(界)。在佛經中，忉利天一天是人間的一百年，還有愈高愈(的天)，千年，我們的千年、萬年，是天界的一天。
所以，人間是這麼短暫，這麼短暫的時間，有辦法造那麼多業；所造的，能造業的都是在人間，所以人間能造這麼多業，所以佛陀一定是來人間，不是去天堂。
天堂本來就有福。天堂，在人間所造就的福，他報生天堂。雖然他享受很多，時間很長，但是，他所隱含著的，過去在人間善多惡少，但是惡較少，不會讓善將之抵銷掉——善的，有善報去報；惡的還是留著，留待善的享受完，同樣要回歸，回歸於六道輪迴中。
這就是佛陀要告訴我們，生在天道，沒有佛法可聽，因為佛不會出生在天堂，他就是要出生於人間。來不及了，哪有那麼長的時間到天堂說話呢？除了講《地藏經》，為母親說法，在忉利天；才是一堂課而已，(在)人間，就已經是一個夏季。所以，佛陀就是，要用很短暫的時間，向眾生說話。
對人間而言，人間感覺長，其實天堂感覺是短的。短短的四十九年，在天堂，才只不過一個上午而已，佛陀就在人間說了四十九年了。說法的時間何其短！不過，佛陀是生生世世，不斷不斷在人群中，要來度化眾生，這是「諸佛以大悲濟物」。
眾生，物——動物，眾生也是動物之一；不只是人，所有，所有的生靈，都稱為「物」。所以佛以大悲濟物，來利益眾生。
眾生以苦惱煎熬
諸佛以大悲濟物
皆令同得實妙慧
出世本懷教覺道
「皆令同得實妙慧」。希望，佛陀所希望的，將他所了解的，是要讓人人能覺悟，要讓人人能找到，我們如來真如的本性。就只是要傳這個訊息給我們，但是，我們就是不知道，佛陀才要這樣來陪伴，陪伴著我們眾生，所以說用方便教，來引導我們入真實法，就是能成佛之法。鋪這樣的路，引我們走入菩提道。所以說，我們要常常很感恩。
所以我們學佛，正法，我們要及時信受奉行，我們的心要有戒，不可被邪思、邪見、邪法來侵入我們的心。就如在預防、戒毒一樣，否則我們一入陷阱，真的是永遠不得自拔。
就如入邪見稠林。在那邪見稠林中，人如果到了山上，沒有嚮導者，差一點的地方，就整個迷了，無法出來。何況是稠林，除了木，樹木之外，還有很雜，複雜的草。
過去曾與大家分享過，我走過都蘭山，整座山無路，怎麼會走到那裡呢？那時候也去信了一個走江湖的人，說那座山上有仙人，要去尋仙。就這樣，四五個人隨著那位，說他曾見過仙人的走江湖人，真的這樣帶、帶，不知道走到哪裡去，走到那種整個抬頭不見天，一棵樹密密都是樹叢。同一棵樹，不知道有多少的樹叢，都是同一樹根。
在那裡鑽了一二小時，無法走出來的路，會害怕。甚至，腳所踩的是軟軟的地。為什麼這地會這麼軟？因為千年、萬年，這棵樹的樹葉一直掉、一直掉，沒人走過那個地方，所以那個地上，全都是軟軟的樹葉。
「怎麼會這樣？」「不要出聲，這裡有熊，聽到人聲就會跑出來。」這也是很害怕。又說：「要小心，上面都有青竹絲。你們看到青青的東西，要注意，那青竹絲的身體與葉子的顏色，全都一樣。」哇，又要顧腳下軟軟的，又要怕周圍有青青的東西，草、葉等等，又不能出聲，因為出聲，熊會跑出來。
我若看到這段（經）文，就會想到少年時，跑進這種稠林之中，很茂密的樹木、雜草叢生。
很不容易走過那段路之後，開始要走到崁——懸崖的地方，在那裡每粒石頭都長青苔，都很厚。到了那裡，走的路都很滑，因為陰濕。路滑滑的，會滑倒，開始想要去扶樹、拉藤，那位走江湖的人就趕緊說：「不要亂抓，這裡有『咬人貓』、『咬人狗』。那樹之名為，咬人貓、咬人狗，你若摸到，你就被它咬到。」你們知道那條路，那一天，在經過都蘭山，現在若再想起來，感覺是很不可思議的懵懂之事，真的是很懵懂。
假使我們若是信了邪見，與這樣的境界一樣，整天都是很恐怖、很害怕，要怎麼走都會很怕。總而言之，只能說一句「惶恐」來形容，無法用什麼方法來形容，步步都是很惶恐。
這個邪知、邪見，就是如此，你若是入邪了，做什麼事情，你就要怎麼樣地問，要怎麼樣的等什麼指示，否則，你寸步不得行。這是現在的世間，很多的事情。
正確的法，「若有若無(等)」，這是在人間，我們要正信。
入邪見稠林
若有若無等
依止此諸見
具足六十二
深著虛妄法
堅受不可捨
《法華經方便品第二》
每一天，每一秒鐘，我們要踏踏實實，我們要踏實，今天該做的事情，讓做的，我就是往前走就對了。還在那裡躊躇著，是有，或是沒有？不必躊躇，只要我們的方向正確，依照佛陀所說之法，我們向前前進，如此稱為進步。
所以「依止此諸見」，我們若是一點點的偏差，入於邪見稠林，還在那裡躊躇「若有若無」，若是依止在此諸見，我們很容易具足「六十二見」，「六十二見」就會產生，如此就會「深著虛妄法」，就會去著此法，愈執著愈深。「堅受不可捨」，就是堅持這樣受著，不肯捨。
所以「依止此諸見」，此諸見「具足六十二」。那就是「依止」這兩個字，好好來看。
依止此諸見
具足六十二：
依止
依著為外道眾生
止於有無、斷、常相
所組成之
六十二見等
深著堅受
「依」就是依著，我們依靠、執著；依靠、執著於外道。甘願來做外道，依靠、執著外道之人。「止於有、無、斷、常」這四個字，所以我們常常都是，在這個「有、無」，還是「斷」——這是永遠都沒有了，或者是有啊，會再來；這種的「有、無、斷、常」。
有的人就說：「人來生時，生就生，死就死，還有什麼可怕？生生死死就是如此，哪裡還有來生，還有來世，哪還有地獄，哪有什麼天堂呢？就是如此。」但是，有的人就說：「有，因緣果報，貓、狗，人人都是這樣。我如果當人之後，我下一世又要當什麼……。」就說「有」。有、無，是斷、或是常，像這樣，就有人在那裡爭執。
這種在「有、無、斷、常」這四相，這樣所造成起來的；在五蘊中，這樣不斷不斷在那裡深著，在那裡執著於彼處，構成「六十二見」。
六十二見
以色、受
想、行、識等
五蘊法為對象
起自於常、無常、
亦常亦無常、
非常非無常等見
如是五四
共成二十見
歷三世合而為六十
以斷常二見為根本
為六十二
「六十二見」,就是五蘊為對象——色、受、想、行、識。
世間萬事萬物不離「五蘊」。一朵花，色，什麼顏色？黃色的。什麼色？綠色的、淡黃、大紅、粉紅。不同的顏色。是什麼形？花是碎碎的。不是，花是整朵的。又蝴蝶蘭，在這裡。各有名稱，各有形象，各有色彩。看，只是一朵花，形象、名色都不同。生的形態不同，光是一個「色」，到底這個「色」是有、是無？是斷、是常？
種子是「常」，光有種子這樣能成為花嗎？它一定要有因、緣，要有土、有陽光、有空氣、有水分，這個種子入(土)的因緣，它同樣再發芽出來，還是這朵花的種子，這樣稱為「常」。若是因緣斷了，這樣稱為「斷」。
這是原來的道理，是這麼的平常，卻是很多人，都是光在那裡論、執，執(著)種種。這是世間(萬物)全不離色、受、想、行、識，就是在這五項。但是，有四著，四項執著。所以，五乘四，合起來是二十；過去、現在、未來，這樣稱為「六十」；還有斷、常（為根本）這樣叫做「六十二見」。
「起自於常、無常、亦常亦無常、非常非無常」，這些都是一種名詞、見解，這樣在那裡起心動念。
凡夫在此「五蘊」中，隨著我們的意識、見解，這樣不斷在造作，這樣經歷過去、現在、未來。
不斷不斷累積的過去，叫做長時間的過去；不斷不斷的累積現在，那就是我們長時間的現在。但是，這個現在是最無常，一輩子有多久能讓我們在現在？還有未來、未來，很久很久的未來，能變成我們的現在。所以，我們人生，道理若能透徹，無論是長時間、短時間
我們若能把握現在，現在趕緊能覺悟出來，那就能斷掉過去我們的迷信，現在清醒了，後面就不會犯；後面再來的，還是延續著我們現在的清醒、覺悟，同樣能夠精進。所以，反省要及時，接受法，我們也要及時。
所以我們學法，在這個「歷三世合而為六十」，這我們就要很用心去體會，不只是在算數字給我們聽。我們要知道過去，不斷，我們的現在，不斷地過去；現在這個色、受、想、行、識，我們不斷在接受。
若是邪知、邪見，在此聽法不會歡喜，因為他還有另外的雜念、思想，他無法專心來接受此法。若是專心，將心清淨，專心接受這個法，他會很相信，會愈聽愈歡喜，喔！原來是這樣啊！在日常的生活，一切的見解，接觸到一件事情，具足六十二。
這都是「斷、常」的煩惱，深著於虛妄，我們在深著，一直執著下去。
深著虛妄法：
色聲等五欲之法
其體虛假不實
故云虛妄
所以，色、聲、香、味、觸，此五欲，都是在「五欲」中，也是在「四見」中。「四見」、「五欲」，不斷都是在人間，這都是於虛妄不實，讓我們的煩惱愈來愈多，使我們「堅受不(可)捨」。「堅受不可捨」，就是一直不敢棄捨，過去偏差的意見。所以「凡夫堅持執著邪思妄念」中，「癡迷利誘」，種種事情都不肯放，「堅受固執不得解脫」，這就是我們眾生。
堅受不可捨：
凡夫堅持
執著邪思妄念
癡迷利誘
諸事不放
堅受固執
不得解脫
各位，凡夫眾生，偏偏就是要去製造煩惱，來煎熬著我們自己，再去惹來了邪思、邪見，迷惑了自己，也迷惑了他人。
諸佛，佛的大慈悲心，無不都是要來利益眾生，施教給眾生，所以希望眾生人人，能到覺悟的境界，與佛同等得到「實妙慧」。這是佛陀的慈悲，也是佛陀出世的本懷，無不都是要教育我們覺道。所以希望各位要用心，不要再讓它流逝，在正法中，戒、定、慧不要讓它漏掉了。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Do Not Enter the Dense Forest of Deviant Views (莫入邪見稠林)
Date: August. 13. 2014
Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings. To enable all to realize true, wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.
We must constantly reflect on ourselves because as sentient beings, we ordinary people are tormented by suffering. We create afflictions and karma for ourselves, thus we suffer. Then we are unable to free ourselves of these impure entanglements. We cannot understand and cannot be liberated. Seeing this, the Buddha feels compassion for us. He cannot not bear for sentient beings to [remain] deluded and confused.
So, out of love, the Buddha comes to this world to exercise great loving-kindness and compassion to benefit sentient beings. How does He benefit sentient beings? By promptly saving those who are suffering and patiently teaching those who cannot resolve their afflictions. He does this not just for one lifetime, but lifetime after lifetime. In Buddhist sutras, we often see “infinite kalpas” used to denote a long period of time. So, I constantly remind everyone that heavenly beings look at us in the same way we look at water bubbles. When water quickly rushes downstream, bubbles are formed, and then quickly disappear. Along the same lines, one hundred years in the human realm is but one day in the heaven realm. So, when heavenly beings look at humans, our [lifetimes] seem very brief, and the Buddha has already transcended the heaven realm.
In Buddhist sutras, one day in Trayastrimsa Heaven is 100 years on Earth. For heavens even higher than that, 1000 years or 10,000 years in the human realm is just one day in that heaven realm. So, a human lifetime is so short [in comparison]. Yet in such a short period of time, we find ways to create so much karma. The karma that is created and those who created it are all in this world. Since there is much karma in the human realm, the Buddha has to come here and not the heaven realm.
The heaven realm is a place of blessings. If people create blessings in the human realm, they will be reborn in heaven. Although they can live comfortably for a long time, [the karma] is still within them. In the past, they did more good deeds than evils. Yet, those few evils cannot be offset by good deeds. Good deeds bring good retributions, but the evils still remain. After they enjoy all their good retributions, they return to cyclic existence in the Six Realms. This is what the Buddha told us.
Those born in the heaven realm cannot hear the Buddha-Dharma because the Buddha will not be born there. He cannot spend enough time in the human realms, so how would He have time to teach in heaven? Teaching the Earth Treasury Sutra to His mother in the Trayastrimsa Heaven was the one exception. The time it took for Him to do that was equal to a summer in the human realm. The Buddha only has a very short period of time to speak to sentient beings.
To people in this world, it feels like a long time. But to someone in heaven, it feels very short. 49 years here is only one morning in the heaven realm. The Buddha taught in this world for 49 years, which was such a short period of time. Yet, lifetime after lifetime, the Buddha continuously manifests among people to transform sentient beings. This is how, “with great compassion, all Buddhas aid beings.”
Sentient beings also include animals, not only humans. Therefore, all living creatures are called “beings”.The Buddha continuously manifests among people to transform sentient beings.This is how, “with great compassion, all Buddhas aid beings”.Sentient beings also include animals, not only humans.Therefore, all living creatures are called “beings”.Thus, with great compassion, the Buddha aids and benefits sentient beings.
Sentient beings are tormented by suffering, so with great compassion, all Buddhas aid beings.To enable all to realize true wondrous wisdom, all Buddhas have the world-transcending intent to teach the path to enlightenment.
“To enable all to realize true wondrous wisdom.”The Buddha hopes, by [sharing] what He realized, we can all awaken and discover our intrinsic nature of True Suchness.
This was the information He wanted to transmit. Because we do not know this, the Buddha has to come keep us company.He uses skillful means to guide us to enter the True Dharma, which is the [path] to attaining Buddhahood.He paved this road to guide us to the Bodhi-path.This is why we must always be grateful [to Him].
So, when we learn the Buddha’s Way, we must faithfully accept and practice Right Dharma.Our minds must be disciplined.We must not allow improper thoughts, views and practices to enter our minds.This is like avoiding drugs or quitting them.Otherwise, once we fall into that trap, we will never be able to escape.This is like entering a dense forest of deviant views.Entering the dense frost of deviant views is like going into the mountains without a guide.If we go astray even by a little, we will be completely lost and unable to find our way out.
Moreover, in a dense forest, in addition to trees, there is an abundance of tall grass.
I have shared with everyone about hiking in Mt. Dulan.There were no paths on the entire mountain.How did I end up there?At that time, I went because I believed a shady character who told me an immortal lived on the mountain.So, four or five of us followed him [to hike up the mountain].We could not tell where he was leading us.We ended up in a dense part of the forest where we could not even see the sky.It was a formation of countless tree that shared the same root.We were lost in there for one, two hours.
Not seeing a way out, we were scared.Moreover, the ground we walked on was very soft.
Why was this land so soft?Because for thousands, tens of thousands of years, the tree leaves kept falling to the ground.No one had walked there before, so the ground was covered in very soft leaves.[We asked,] “Why are things this way?“Don’t make a sound. There are bears here that will come out when they hear people.”
This also frightened us.
[He also said,] “Be careful, there are green bamboo vipers on the trees.When you see something green, pay attention.The green bamboo viper is the same color as the leaves.”Wow, we had to beware of the soft ground, and be afraid of the green things around us, even the grass and leaves.On top of that, we could not make sounds because bears would come out if they heard us.
So, when I read this sutra passage, I always think back to when I was young, when I went into this forest of very dense trees and overgrown grass.After walking through a difficult stretch of road, we approached a cliff where every rock was covered by thick moss.At that spot, the path we were taking very slippery and damp.This part of the path was very slippery, so we wanted to hold on to the trees and vines.Very quickly, the shady character said, “Don’t touch just anything these are ‘biting cats’ and ‘biting dogs’.The trees are named this because touching them feels like being bitten by them.”
You know, when I think of that road and the day we crossed Mt. Dulan, I feel it was an incredibly foolish thing to do.
If we were to place our faith in improper views, that would be like traveling through this forest.We would be scared and afraid all day, no matter where we were going.In summary, I can only describe this as “terrifying”.I cannot describe it in any other way, every step was very terrifying.Deviant knowledge and views will lead to the same.
If we enter a [forest of deviant views], we have to ask about everything and wait for instructions, otherwise, we will not be able to move a single inch.
This is what many things in this world are like. [There are] proper teachings about “existence, non-existence”, and the like, so in this human world, we must have Right Faith.
“They enter the dense forest of deviant views, those of existence, non-existence, and the like. They become dependent on those views, 62 of them in all. Deeply attached to illusory things, they cling firmly and cannot let go.”
Every day, every second, every step we take must be solid. We must be grounded and do what needs to be done each day. This is how we keep moving forward. Are we hesitating over whether something exists or not? There is no need to hesitate as long as we are on the right course.Following the Dharma taught by the Buddha, we keep walking forward; this is progress.
So, “they become dependent on those views’. If we stray from the course even slightly; we enter the dense forest of deviant views. Then we will hesitate over “existence, non-existence”, and the like. If we become dependent on those views, we will easily be replete with “62 of them in all”. Our minds will give rise to the 62 Views and become “deeply attached to illusory things”. We will become more attached to these things. “We cling firmly and cannot let go”. We stubbornly hold on, unwilling to let go. So, “they become dependent on those views”, 62 of them in all. Please examine the words, “dependent on”, very closely.
“They become dependent on those views, 62 of them in all: Those who rely and depend on attachments are heretics. They depend on the 62 Views, which include existence, non-existence, nihilism, eternalism and so on. They are deeply attached to them.
“Dependent on” means to rely on. We rely on and get attached to heretical teachings. We willingly take a heretical path and rely on and get attached to heretical teachers. We
depend on existence, non-existence, nihilism and eternalism”, these four concepts. So, we [may get attached to] “existence, non-existence”, or “nihilism’, which means we will cease to exist. Or we may think, “Yes, we will come back”. These are views of “existence, non-existence, nihilism and eternalism”.
Some people say, “When people come into this world, they are born and then die, so what is there to be afraid of? That is just the way things are. There is no such thing as a future lifetime. There is no such thing as hell. There is no such thing as heaven. This is it”. Yet some other people say, “There is more; with law of karma, cats, dogs and humans are all reborn. After being reborn as a human, in my next life I want to be …” So, they talk about “existence”. People may believe in existence, non existence, nihilism or eternalism. People argue over these things. “Existence, non-existence, nihilism, eternalism” from their views. As they experience the Five Aggregates, their attachment grows deeper and deeper. By clinging to these, they create the 62 Views.
“The 62 Views are based on form, feeling, perception, action and consciousness. The Fiver Aggregates are the objects that give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent. With the Five [Aggregates] each having four [views], this forms 20 views. Multiply this by the Three Periods to get 60 views. With the fundamental views of nihilism and eternalism, it adds up to 62.
The 62 Views are [based on] the Five Aggregates, form, feeling, perception, action, consciousness. All phenomena are inseparable from the Five Aggregates. Each flower has a form. “What is its color?”. “Yellow”. “What is its color?” “Green, light yellow, bright red, pink.” It may be all different colors. “What does it look like?” “It is patterned”. “No, it is solid-colored” or ‘This one is a butterfly orchid”. Each flower has its own name, appearance, color. See, they are all just flowers, but their appearance, name and form are different. Living things have different appearances, even just in terms of “form”. Ultimately, is this “form” in a state of existence, non-existence, nihilism or eternalism? We may consider a seed to be in a state of “eternalism”. Can a seed alone become a flower? It requires causes and conditions; it must have soil, sunlight, air and water. If this seed has the causes and conditions to be planted in the soil, it will sprout and give rise to the same kind of flower. People may say this is “eternalism”. But if the cause and conditions are absent, people may say this is nihilism”. This is a fundamental principle, this is a given. But many people still discuss and argue over it. They are attached [to all kinds of ideas]. All things of this world are inseparable from form, feeling, perception, action, consciousness. But these five things can be considered in four ways, so five multiplied by four is 20. This gives us a total of 20 [views].
[Multiply that by] past, present and future, and we get 60. Then we add nihilism and eternalism to get a total of 62 Views. [They] give rise to views that things are permanent, impermanent, both permanent and impermanent and neither permanent nor impermanent”. All these are labels and perspectives that cause the slightest thoughts to arise. Ordinary people experience the Five Aggregates, and based on our mind-consciousness and understanding, endlessly create karma. This is our experience in the past, present and future. We are endlessly accumulating past moments; this is known as the long period of the past. We are endlessly accumulating present moments; this is know as the long period of the present.
Yet the present is the most impermanent moment. In one lifetime, how long can we remain in the present? Then there is also the future, a very lengthy future, that will become our present. So, in our lives, we must thoroughly understand the principles of everything from long to short periods of time. But, if we can seize the present and quickly attain realizations, then we can eliminate our past deluded beliefs. Now that our minds are clear, we will not commit the same mistakes again. Then we will continue doing this in the time to come. With our present clarity and awakening, we can diligently advance.
Thus, we must promptly reflect on ourselves. We must also promptly accept the Dharma. Thus, as we learn the Dharma, “multiplying them by the Three Periods to get 60 views” is something we must mindfully try to comprehend. This is not only calculating numbers for us. We must know that our past is endless and our present is continuously becoming the past. We constantly take in form, feeling, perception, action and consciousness. If we have deviant knowledge and views, listening to the Dharma will make us unhappy. If we have other discursive thoughts or thinking, we cannot concentrate on accepting Dharma. If we can focus and purify our minds so we can accept the Dharma, we will deeply believe in it we will deeply believe in it. Then the more we listen, the happier we will be. “Oh, this is the way things really work. In daily living, with all our perspectives, when we come into contact with something we have the 62 Views.” The views of “nihilism and eternalism” will give rise to afflictions and may result in an attachment to illusory things, one so deep that we keep clinging to them.
Deeply attached to illusory things: Sight, sound and the rest of the five desires are temporary in essence and not real. Therefore they are illusory.
So, sight, sound, smell, taste, and touch, are part of the “five desires”, and also the “four views”. The “four views and five desires” are constantly [perpetuated] in this world. But they are all illusory and not real; they cause us to give rise to more afflictions.
Then, we “cling [to them] firmly and cannot let go”. This means we are constantly unwilling to let go of our improper opinions. So, we “ordinary people cling to and are attached to deviant and false thinking so we are lost in delusions and tempted by gain”. We are unwilling to let go of all kinds of things. “We cling stubbornly and cannot attain liberation”. This is how we sentient beings [behave].
Everyone, we ordinary, unenlightened beings will perversely create afflictions to torment ourselves. We are also attracted to deviant thoughts and views, so we delude ourselves as well as other people. All Buddhas, out of great loving-kindness and compassion, come to benefit sentient beings and give them teachings.
So, They hope that all sentient beings can achieve an awakened state and attain the “true wondrous wisdom” the Buddha did. This comes from the Buddha’s compassion and is His intent in coming to this world. He came to teach us the path to enlightenment. Thus, I hope all of us will be mindful. Do not let [this teaching] slip away [Abiding in] Right Dharma, we must not let percepts, Samadhi and wisdom leak away. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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