20141029《靜思妙蓮華》悲度群迷導入正法(第424)
（法華經•方便品第二）
⊙「邪正之間難分別，毫釐之偏差千里，善因緣助正道法，大愛入心度眾生。」
⊙「深著於五欲，如犛牛愛尾，以貪愛自蔽，盲瞑無所見，不求大勢佛，及與斷苦法。」《法華經 方便品第二》
⊙「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」《法華經 方便品第二》
⊙邪見：指非佛法之外道。是入邪見網，煩惱破正智。離諸清淨戒，求脫苦墮異道。
⊙深入諸邪見，以苦欲捨苦：謂外道亦以求脫苦惱，逐求離苦得樂之道法；然而捨正信，誹謗正法，不信善惡果報，及正因緣生善法，而深入諸邪見。一切皆撥無因緣果報法，以苦欲捨苦，終不能滅苦，是苦終不盡。
⊙塗灰裸形、持牛狗等戒，自甘畜生之常食；將此苦行，無利勤行。欲望捨苦，反行苦因，希求出苦，豈可得。
⊙為是眾生故，而起大悲心：佛視眾生如子，慈心悲懷之所護念眾生。秉智運慧，設教施權，導入正法起大悲心。
【證嚴上人開示】
「邪正之間難分別，毫釐之偏差千里，善因緣助正道法，大愛入心度眾生。」
邪正之間難分別
毫釐之偏差千里
善因緣助正道法
大愛入心度眾生
我們學佛最重要是要方向要正確，我們方向若一點點的偏差，可能距離就會很遠。所以，學佛要好好將方向要認清楚。
「邪正之間」有時候「難分別」。佛法，有的人就覺得說，修苦行很不容易，能夠修苦行，那就是道行超越；也有人就認為，若這樣，人生這麼苦，我就這輩子看能否趕快修，修行能夠這輩子的苦全都受完，再來就能完全脫離苦難、就能夠成正果。這樣的想法到底是對或不對？因緣果報，如是因、如是緣、如是果、報，一點都由不得自己。
過去生，我們造這樣的因，在懵懂中就是這樣造因、造緣，成就了這輩子的果。沒錯，有了苦因、結了苦緣，這輩子就是苦的會合的果報。我們若懂得道理的人，就歡喜來接受、甘願接受，要忍得這輩子現成的環境，不要埋怨，也不要再起煩惱，這叫做順因果。
有的人這輩子雖然是環境很不好，卻是埋天怨地、怨恨父母、怨恨整個家庭、怨恨環境等等。這種有怨、有恨，就有「有因為仇」，所做的，可能在這苦中，又再複製了無限量的苦因。
若有的修行的人就說，這輩子應該自己找一些苦來吃，找一些苦來吃，好好的生活不去做，這樣說叫做在修行。這種「盲暝無所見」，「盲」就是心已經盲了。應該如何修行，要順著自然的法則來修行。心，就是要克服，克服在那種欲念，克服在那種自私，能夠消除了我們貪欲的心，這是我們最重要的。
再來，擴大了我們的心，捨小愛為大愛，這樣才是真正自然法則。有了天災，有了人禍，或者是有了貧窮、病苦的人，這種的苦難人，我們應該要發揮那分人生，本來自性本善，善的愛去付出，這樣才是真正的正法。
所以說「邪正之間難分別」。到底如何修行是對的？順應自然法則的環境就對了。在自然法則的環境中，人生的顛倒，我們能夠看透了這個顛倒，把心照顧好，不要受這個顛倒欲念，將我們誘引去，這樣就對了。所以，這個「邪正之間」有時候很難分別，卻是「毫釐之偏差千里」，所以我們要用心。
我們在善因、善緣中，互相勉勵，互相成就，成就了我們在正道方向，若這樣也就是我們修行，最寶貴的時間、空間、人與人之間，無不都是互相在助善因緣，互相勉勵行在正道法。這樣的環境，我們能培養「大愛入心廣度眾生」。所以，求佛、求法，佛的正覺、正知、正見，就是我們要學的。順著因緣果報觀，能克服於現在人生那種的，貪欲、享受，我們的心克服過去，在我們的生活克勤克儉，能夠利益人群，這樣就是人間修行的道法。
下面這段(經)文，我們就來看：「深入諸邪見」，前面我們說：「不求大勢佛，及與斷苦法。」我們之前那段(經)文，
深著於五欲
如犛牛愛尾
以貪愛自蔽
盲瞑無所見
不求大勢佛
及與斷苦法
《法華經 方便品第二》
因為就譬喻，人生的貪、欲、愛都是盲目，就如犛牛愛尾。就像那隻牛愛牠的大葩尾一樣，只用牠的身體，顧那葩尾，看的，都是看那葩尾，都沒有向前面前途境界看清楚。這就是一種譬喻。我們修行也是一樣，眾生迷茫，但是，修行者的見解不正，若這樣就是「不求大勢佛」。
佛陀他的慈悲、智慧，能夠引導我們走入知見，「五根」、「五力」精進的行。他能夠引導我們向前走，我們偏偏就不想要去追求，同時也不想要如何斷除，人生的無明，受很多煩惱的業。我們一般人都是這樣的較多，所以叫做「深入諸邪見」，哪怕你想要修行，也是往邪的方面走，方向偏差了，所以對邪見的道法執迷不悟。
所以，：「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」
深入諸邪見
以苦欲捨苦
為是眾生故
而起大悲心
《法華經 方便品第二》
佛陀看到這些人，深入在諸邪見中，知道想要斷苦，卻是再深入苦因，去製造苦因，才想要來捨苦果，這就是愚昧的眾生。佛陀為了這樣，「為是眾生故」，佛為了這些眾生，所以起大悲心，這就是大覺釋迦牟尼佛。其實，諸菩薩也是同樣如此，這就是覺有情人，在人群中起大悲心。
邪見：
指非佛法之外道
是入邪見網
煩惱破正智
離諸清淨戒
求脫苦墮異道
所以「深入諸邪見，以苦欲捨苦」的人。那就是邪見，「指非佛法之外道」。佛法，佛法本來就是一條的康莊道路，只要順著大自然的法則，將我們的心不要偏在欲念中，我們自然無明就慢慢去除，修著那個正確的道法。這是在佛陀教我們修行的方法，是這麼平坦，真是很好走的道路。但是，有的人偏偏就走錯了路，所以邪見，「深入(諸)邪見」。
那就是，不是正確佛法，那就是外道的法，這全都叫做邪。入邪道之網，入邪道，就像被網子網住一樣。網子，這個網，從空中，以前的人在抓鳥，就是用去網鳥。鳥若是被那個網子網住，要如何掙扎都無法飛出去。水中魚，用網撒出去，同樣，魚若是遇到網，同樣也是逃不出去。不管如何掙扎，而我們人，觀念若一些些的偏差，就像被網子網住一樣，無明永遠就是在這個網，被這個網，天羅地網這樣網住，所以這種「煩惱破正智」，這個正智就是被這些煩惱破除。有善知識來為我們指引道路，「是這樣啊！我應該隨你這樣走。」但是那張網若沒有突破，很快，煩惱、無明又再生起來，這個正智的道法，很快就被它破除掉。所以，這個邪知邪見，是會破壞正法。
佛陀常常這樣說：「獅子蟲自食獅子肉」。佛法，其實是一個非常健全的真理，最怕的是怕那種偏見的見解。有了偏差的見解，就像在大獅子一樣，外面大家都是很肯定獅王，不敢來侵犯，偏偏就是獅子身上的跳蚤，就是獅子毛的蟲，這樣來吃獅子的肉。所以說來，佛法本來就是很堅壯，但是裡面就是有這樣的小蟲，來侵犯佛法，這就像邪知、邪見一樣，所以「煩惱破正智」，把正智的道法被它破壞了。
「離諸清淨戒」，清淨的戒，人應該要守的軌道，人倫道德，就是被這種不正見這樣破壞掉，這，這很可怕。所以才會說「差毫釐，失千里」。有時候在教育，或者是在道場裡，教法若一點點的偏差，那就差很多了。「離諸清淨戒」，想要求脫苦，反而要墮入異道去。所以我們修行還是老實修行，不要奇奇怪怪的事情，我們應該要正知見。
深入諸邪見
以苦欲捨苦：
謂外道
亦以求脫苦惱
逐求離苦得樂
之道法
然而捨正信
誹謗正法
不信善惡果報
及正因緣生善法
而深入諸邪見
一切皆
撥無因緣果報法
以苦欲捨苦
終不能滅苦
是苦終不盡
所以說「外道亦以求脫苦惱，逐求離苦得樂之道法」。也想要求得脫苦惱，他們也是知道這是煩惱，這是不對的，所以他們也是要很精進去求，所以修行，說他要去修行，現為他是修行者，所以求離苦得樂的道法。這種名稱修行，一點點的偏差也是很麻煩。
造惡因，或者是造苦因，想要得善果，或者是樂果，自然這是不可能的事情。所以，這都是捨正信，或者是捨正信之後，誹謗正法。自己不知道他的路走得對不對，卻是還要來毀謗，他人修行的方法是不對的。像這樣，都叫做邪見。「不信善惡因果(果報)」，甚至「及正因緣生善法」。那個「正」，正確的因緣，修行才是真正的善法，但是他把這些都撥無了，反過來去毀謗，毀謗他人的正法、毀謗善的法。
也有的人說：「佛法本來就是因緣果報，那些受苦、受難的人，他本來就是造惡因、受苦報，你怎麼去救濟他呢？你救濟，就是違背因果。」也有這樣的觀念，也有人這樣聽進去了，就是不想要去幫助人。像這樣，毀謗正法與正善因緣法，這都被撥無了，這樣也是叫做「深入諸邪見」。一切都是撥無因果，這種的法，這個邪見。
所以，「以苦欲捨苦，終不能滅苦」，這一定的道理。「是苦終不盡」，那個苦，還是再造苦因，又再造苦因，苦果怎麼會盡？
塗灰裸形
持牛狗等戒
自甘畜生之常食
將此苦行
無利勤行
欲望捨苦
反行苦因
希求出苦 豈可得
所以修行有很多種，佛陀的時代，就是(有人)修這種，全身，本來身體乾乾淨淨，就去拿牛糞、或者是狗的污穢的糞，拿來塗抹在身上，或者是去吃牛吃、狗吃的東西，他說這樣是在持牛狗戒，下次才不會墮入畜生道。
這種的人生，這樣他說在修行，根本「無利勤行」。我們真正要要勤修戒、定、慧。修行，我們沒有修戒、定、慧，只想說我要如何吃苦了苦，就去修畜生的生活的行為，那實在很可憐，有這種的教法。這是古印度時代，這根本就沒有利益，我們修行的方式。所以，想要捨苦，反而就是行苦因。你在造這個苦的因，都沒有造到福，也沒有修到智慧，希望求出苦，這有可能嗎？不可能。
各位菩薩，學佛，一定要從我們的心正、行正，我們才能夠得學佛法。所以佛看待眾生如一子，他的悲心都是平等，所以他護念眾生，就是「秉智運慈，設教施權」，要讓這些愚昧的眾生，能夠得佛的正法。
所以「為是眾生故，而起大悲心」，這是佛陀他的慈悲，將眾生視為一子，眾生要能得到正確的道法。這是佛陀來人間的一大事，導眾生入正法，所以起大悲心，這是佛的教法的正確。
為是眾生故
而起大悲心：
佛視眾生如子
慈心悲懷
之所護念眾生
秉智運慧
設教施權
導入正法起大悲心
所以希望大家，學佛必定要學在方向正確，不要偏差。利益人群的，我們能夠去付出，也不要光想，我要如何脫離苦。其實，方向對，付出，眾生解脫了苦，就是我們所解脫的煩惱；若能這樣，就是正法。好吧！大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Compassion Transforms the Deluded Multitudes (悲度群迷導入正法)
Date: October. 29. 2014
“Deviant and proper can be hard to distinguish; a small deviation will lead us far off-course. Wholesome causes and conditions help us stay on the Right Path. When we take great love to heart, we can transform sentient beings.”
When we learn the Buddha’s Way, it is most important to go in the right direction. If we deviate even slightly from our course, we may end up far off-course. So, as we learn the Buddha’s Way, we must recognize our direction clearly. “Deviant and proper” can sometimes be “hard to distinguish”.
In learning the Buddha-Dharma, some think that because cultivating ascetic practices is not easy, it is a superior form of spiritual cultivation. Some people believe that since life is full of suffering, if they make haste to engage in spiritual practice and face all their suffering in this lifetime, they can completely escape suffering in the future. They think they will attain the ultimate fruit. Is this line of thinking right or wrong?
According to the law of karma, as are the causes and conditions, so are the effects and retributions. We have absolutely no control over this. In our past lives, we created these causes. In a state of confusion, we created these causes and conditions, that then came to fruition in this lifetime. Indeed, by creating causes of suffering and forming the conditions of suffering, in this lifetime, we will face painful retributions when they converge. Those of us who understand this principle will joyfully and willingly accept and bear the retribution we face this lifetime. We will not complain or be afflicted by them. This is how we accept the law of karma.
Some people who grow up in poor surroundings, complain about everything, result their parents, resent their family and everyone around them. These feelings of resentment and hatred “are causes of animosity.” The things they do because of their suffering may reproduce unlimited suffering. Some spiritual practitioners say, “In this lifetime, I need to seek out suffering as part of my spiritual practice.” They do not live normal human lives and consider this their spiritual practice. They are “blind and in darkness, and see nothing.” “Blind” means their minds are blind. We should engage in spiritual practice by following the laws of nature. Our minds must overcome our desires and our selfishness, so we can eliminate our greedy mindset. This is most important.
Then we need to open up our hearts and transform personal love into great love. This is how we truly follow the law of nature. There are [many] natural and man-made disasters, as well as people who live in illness or poverty. When we encounter suffering beings, we should exercise our inherent goodness and give with wholesome love. This is the way to practice Right Dharma. Thus, we say, “Deviant and proper can be hard to distinguish.” What is the correct way to engage in spiritual practice? We just need to accept the laws of nature.
Against the backdrop of the laws of nature, we can, with clarity, see through people’s state of confusion. We must take good care of our minds and resist the temptation of our confused desires. That is the right thing to do. Thus, “deviant and proper”, can sometimes be very hard to distinguish. Still, “a small deviation will lead us far off course,” so we must be mindful.
We [form] wholesome causes and conditions by encouraging and helping each other succeed in staying on the Right Path.Then this will be the most precious time and space for us to engage in spiritual practice because we are all helping each other to form wholesome causes and conditions and encouraging each other to walk the Right Path.
In this kind of environment, we can learn that, “When we take great love to heart, we can transform sentient beings”
We seek the Buddha and the Dharma.The Buddha’s perfect enlightenment and right understanding and right views are what we must emulate.By accepting the karmic law of cause and effect, we can overcome our greed and our attachment to pleasure.
When our minds can overcome these desires, we will work hard, live frugally and benefit others.This is how we engage in spiritual practice.
Let us look at the following sutra text,” instead they are immersed in deviant views”.
We have said previously, “They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”This is something we have discussed.
They are deeply attached to the five desires, like a yak obsessed with his tail.They smother themselves with greed and cravings; blind and in darkness, they see nothing.They do not seek the Buddha of mighty power, or the Dharma which ends suffering.
This is an analogy about how greed, desire and cravings can blind us.We are just like a yak obsessed with his long tail and who uses his entire body to protect that tail.He is always looking at his tail instead of getting a clear look at what is ahead.This is an analogy.This applies to our spiritual practice also.Sentient beings are deluded, but spiritual practitioners may not have the proper views and understanding.
Then, “they do not seek the Buddha of mighty power”.With His compassion and wisdom, the Buddha guides us to enter His understanding and views and to diligently cultivate the.Five Spiritual Roots and the Five Powers.He can guide us to advance forward, but we contrarily are unwilling to seek the Dharma, nor do we want to learn how to eliminate our ignorance.Thus we face karma created out of afflictions.
Most ordinary people are like this, so “[they] are immersed in deviant views”.Even if they want to engage in spiritual practice, they may still head in the wrong direction and go astray, so they cling to deviant views of spiritual practice and Cano be awakened.
Thus, “they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.”
The Buddha sees that those who are deeply immersed in deviant views may want to eliminate suffering.But instead they sink sleeper into it and create more causes of suffering in order to shed painful retributions.These are what some foolish sentient beings do.The Buddha [acted] “for the sake of these sentient beings”.The Buddha gave rise to great compassion.This is what the Great enlightened One does.Actually, all Bodhisattvas are the same.They are awakened sentient beings, who give rise to great compassion among people.
Deviant views refer non-Buddhist heretical teachings.When we are in the web of deviant views, our afflictions will destroy Right Wisdom and we will stray from purifying precepts.
In seeking liberation form pain, we instead fall into heretical paths.
Thus, “they are immersed in deviant views, hoping to shed suffering through suffering”.These are people with deviant views, which “refer to non-Buddhist heretical teachings”.
The Buddha-Dharma has always been a broad and open path.As long as we follow the laws of nature and avoid clinging to our desires, naturally we can slowly eliminate our ignorance and cultivate proper practices.The spiritual practice that the Buddha taught us is a road that is very smooth and easy to walk.But, some people choose the wrong path, so “they are immersed in deviant views”.These are not proper Buddhist practices.
They are heretical practices, which are deviant.
If people enter the deviant path, it is like being caught in a net.This net has been.In the past, people used nets to catch birds. If birds are caught in a net, no matter how they struggle, they cannot escape. For fishes in the water, if we cast a net, and fishes swim into the net, they also cannot escape, no matter how they struggle. As for humans, if our perspective deviates even slightly, it is like being caught in a net. If we are filled with ignorance, we will forever be trapped by this net. So, “our afflictions will destroy Right Wisdom”. Right Wisdom is destroyed by afflictions.
When virtuous friends show us the way, we say, “So this is the way! I should follow you”. But if we have not broken out of that net, afflictions and ignorance will soon rise again and these spiritual practices based on Right Wisdom will quickly be destroyed. This is how deviant understanding and views can destroy Right Dharma.
The Buddha often said, “The lion’s parasites eat the lion’s flesh”. The Buddha-Dharma is, in fact, a very complete and solid set of true principles. It is most threatened by those with perspectives shaped by deviant views. Those with perspectives shaped by deviant views are like [the parasites on] a great lion. The king of lions is greatly admired by all and none dare to intrude upon him. But the tiny lice on his body, the parasites in his fur, feast on his flesh. This is saying that the Buddha-Dharma is firm and strong, but inside there are small insects like lice that attack it, like those with deviant understanding and views. So “afflictions will destroy Right Wisdom”, and the spiritual practices based on Right Wisdom. “We will stray from purifying precepts”.
Purifying precepts lay out a course for us to stay on. Our morals are damaged by the kinds of improper views we just mentioned. This is very frightening. Therefore it is said, “A small deviation will lead us far off course”. Whether we are teaching at spiritual practice centers or elsewhere, if the teachings deviate just by a tiny bit, it makes a great difference and “we will stray from purifying precepts”. We seek to be liberated from suffering, but instead we fall into a heretical path.
So, we must be grounded in the way we engage in spiritual practice and avoid weird and odd methods. We must have proper understanding and views.
“Instead they are immersed in deviant views, hoping to shed suffering through suffering: Those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain joy, but they let go of proper beliefs and slander Right Dharma. Not believing in good and bad karmic retributions or that proper causes and conditions give rise to goodness, they are deeply immersed in deviant views. All of this happens because they deny the karmic law of cause and effect. Hoping to shed suffering through suffering, ultimately they cannot eliminate suffering. Thus their suffering will never end.”
Thus, “those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain by. They also seek to be liberated from afflictions. They know having afflictions is not right, so they diligently seek [to eliminate them]. This is why they engage in spiritual practice. As spiritual practitioners, they seek ways to be liberated from suffering and attain joy. When these practices, which are spiritual practice in name only, deviate even slightly, they cause a lot of trouble. If we create negative causes or causes that lead to suffering, attaining wholesome or joyous fruits from them is completely impossible. This happens when people set aside proper beliefs. Having set aside proper beliefs, they will slander Right Dharma. They do not know if they are on the right path, yet they slander the way that others engage in practices as being wrong. These are all considered deviant views. They do “not believe in good and bad karmic retributions”, nor even that “proper causes and conditions give rise to goodness.” To practice with the “right” causes and conditions is practicing true virtuous Dharma. But they deny all this. In stead they slander other people’s Right Dharma and virtuous practices.
Some may also say, “The Buddha-Dharma is based on the law of karma. Those who are facing suffering and hardship have crated these bad causes themselves, so they are facing their painful retributions. How can you help them? Helping them goes against the law of karma”. There are people with this kind of perspective. Others accept this [as truth] and then no longer want to help others. These people slander the Right Dharma and the law of karma. They deny all these. Thus they are “immersed in deviant views”. They deny the karmic law of cause and effect with these deviant views.
Thus, “hoping to shed suffering through suffering, ultimately they cannot eliminate suffering.” This is certain “Thus their suffering will never end”. If they create more causes of suffering while they are suffering, how will they ever eliminate painful retributions?
Some smear themselves with ash, walk around naked, act like cows and dogs, or willingly eat what animals eat. They engage in these ascetic practices, but such earnest actions bring no benefits. They desire to shed suffering, but instead create causes of suffering. How could it be possible to escape suffering this way?
There are many kinds of spiritual practice. In the Buddha’s time, people engaged in spiritual practices such as taking cow droppings or dog feces and smearing them over their clean bodies. Or they ate foods normally given to cows and dogs. They thought that by acting like cows and dogs, they would not fall into the animal realm. They claimed that living this way was a form of spiritual practice, but “such earnest actions bring no benefits”.
We must diligently cultivate precepts, Samadhi and wisdom.If we do not cultivate them and think we can end suffering by enduring suffering, then go live like animals, that is a great pity. These teachings practiced by some in ancient India are not beneficial to our spiritual practice at all. So, though these people want to shed suffering, instead, they create causes of suffering. When they create causes of suffering, they do not create any blessings, nor do they cultivate their wisdom, yet they hope to escape suffering. Is this possible? It is not possible.
Dear Bodhisattvas, to learn the Buddha’s Way, our thoughts and actions must be proper, only then can we accept the Buddha-Dharma.The Buddha treats all beings as His only son and is equally compassionate to all. In this way He acts to safeguard all beings and exercises wisdom and loving-kindness to establish and give provisional teachings. He did this to help ignorant sentient beings attain the Buddha’s Right Dharma. Thus, “for the sake of such sentient beings, I give rise to great compassion” This is His loving-kindness and compassion.
He treats all sentient beings as His only son [Guiding] sentient beings to attain Right Dharma is the Buddha’s one great cause for coming to this world. To guide sentient beings into Right Dharma, He gave rise to great compassion.This is the proper teaching of the Buddha’s Way.
For the sake of such sentient beings, I give rise to great compassion:
The Buddha sees sentient beings as His children. With loving-kindness compassion, He safeguards all sentient beings. He exercises wisdom to establish and give provisional teachings, to guide people to Right Dharma and to awaken their compassion.
I hope everyone will stay on the right course as we learn the Buddha’s way. Do not stray from it. We can benefit others by giving. We must not only think about how we can escape our own suffering. Actually, if we are on the right course, our giving helps liberate others from suffering, which helps liberate us from our afflictions. If we can do this, we are practicing Right Dharma. All right everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「邪正之間難分別，毫釐之偏差千里，善因緣助正道法，大愛入心度眾生。」
⊙「深著於五欲，如犛牛愛尾，以貪愛自蔽，盲瞑無所見，不求大勢佛，及與斷苦法。」《法華經 方便品第二》
⊙「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」《法華經 方便品第二》
⊙邪見：指非佛法之外道。是入邪見網，煩惱破正智。離諸清淨戒，求脫苦墮異道。
⊙深入諸邪見，以苦欲捨苦：謂外道亦以求脫苦惱，逐求離苦得樂之道法；然而捨正信，誹謗正法，不信善惡果報，及正因緣生善法，而深入諸邪見。一切皆撥無因緣果報法，以苦欲捨苦，終不能滅苦，是苦終不盡。
⊙塗灰裸形、持牛狗等戒，自甘畜生之常食；將此苦行，無利勤行。欲望捨苦，反行苦因，希求出苦，豈可得。
⊙為是眾生故，而起大悲心：佛視眾生如子，慈心悲懷之所護念眾生。秉智運慧，設教施權，導入正法起大悲心。
【證嚴上人開示】
「邪正之間難分別，毫釐之偏差千里，善因緣助正道法，大愛入心度眾生。」
邪正之間難分別
毫釐之偏差千里
善因緣助正道法
大愛入心度眾生
我們學佛最重要是要方向要正確，我們方向若一點點的偏差，可能距離就會很遠。所以，學佛要好好將方向要認清楚。
「邪正之間」有時候「難分別」。佛法，有的人就覺得說，修苦行很不容易，能夠修苦行，那就是道行超越；也有人就認為，若這樣，人生這麼苦，我就這輩子看能否趕快修，修行能夠這輩子的苦全都受完，再來就能完全脫離苦難、就能夠成正果。這樣的想法到底是對或不對？因緣果報，如是因、如是緣、如是果、報，一點都由不得自己。
過去生，我們造這樣的因，在懵懂中就是這樣造因、造緣，成就了這輩子的果。沒錯，有了苦因、結了苦緣，這輩子就是苦的會合的果報。我們若懂得道理的人，就歡喜來接受、甘願接受，要忍得這輩子現成的環境，不要埋怨，也不要再起煩惱，這叫做順因果。
有的人這輩子雖然是環境很不好，卻是埋天怨地、怨恨父母、怨恨整個家庭、怨恨環境等等。這種有怨、有恨，就有「有因為仇」，所做的，可能在這苦中，又再複製了無限量的苦因。
若有的修行的人就說，這輩子應該自己找一些苦來吃，找一些苦來吃，好好的生活不去做，這樣說叫做在修行。這種「盲暝無所見」，「盲」就是心已經盲了。應該如何修行，要順著自然的法則來修行。心，就是要克服，克服在那種欲念，克服在那種自私，能夠消除了我們貪欲的心，這是我們最重要的。
再來，擴大了我們的心，捨小愛為大愛，這樣才是真正自然法則。有了天災，有了人禍，或者是有了貧窮、病苦的人，這種的苦難人，我們應該要發揮那分人生，本來自性本善，善的愛去付出，這樣才是真正的正法。
所以說「邪正之間難分別」。到底如何修行是對的？順應自然法則的環境就對了。在自然法則的環境中，人生的顛倒，我們能夠看透了這個顛倒，把心照顧好，不要受這個顛倒欲念，將我們誘引去，這樣就對了。所以，這個「邪正之間」有時候很難分別，卻是「毫釐之偏差千里」，所以我們要用心。
我們在善因、善緣中，互相勉勵，互相成就，成就了我們在正道方向，若這樣也就是我們修行，最寶貴的時間、空間、人與人之間，無不都是互相在助善因緣，互相勉勵行在正道法。這樣的環境，我們能培養「大愛入心廣度眾生」。所以，求佛、求法，佛的正覺、正知、正見，就是我們要學的。順著因緣果報觀，能克服於現在人生那種的，貪欲、享受，我們的心克服過去，在我們的生活克勤克儉，能夠利益人群，這樣就是人間修行的道法。
下面這段(經)文，我們就來看：「深入諸邪見」，前面我們說：「不求大勢佛，及與斷苦法。」我們之前那段(經)文，
深著於五欲
如犛牛愛尾
以貪愛自蔽
盲瞑無所見
不求大勢佛
及與斷苦法
《法華經 方便品第二》
因為就譬喻，人生的貪、欲、愛都是盲目，就如犛牛愛尾。就像那隻牛愛牠的大葩尾一樣，只用牠的身體，顧那葩尾，看的，都是看那葩尾，都沒有向前面前途境界看清楚。這就是一種譬喻。我們修行也是一樣，眾生迷茫，但是，修行者的見解不正，若這樣就是「不求大勢佛」。
佛陀他的慈悲、智慧，能夠引導我們走入知見，「五根」、「五力」精進的行。他能夠引導我們向前走，我們偏偏就不想要去追求，同時也不想要如何斷除，人生的無明，受很多煩惱的業。我們一般人都是這樣的較多，所以叫做「深入諸邪見」，哪怕你想要修行，也是往邪的方面走，方向偏差了，所以對邪見的道法執迷不悟。
所以，：「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」
深入諸邪見
以苦欲捨苦
為是眾生故
而起大悲心
《法華經 方便品第二》
佛陀看到這些人，深入在諸邪見中，知道想要斷苦，卻是再深入苦因，去製造苦因，才想要來捨苦果，這就是愚昧的眾生。佛陀為了這樣，「為是眾生故」，佛為了這些眾生，所以起大悲心，這就是大覺釋迦牟尼佛。其實，諸菩薩也是同樣如此，這就是覺有情人，在人群中起大悲心。
邪見：
指非佛法之外道
是入邪見網
煩惱破正智
離諸清淨戒
求脫苦墮異道
所以「深入諸邪見，以苦欲捨苦」的人。那就是邪見，「指非佛法之外道」。佛法，佛法本來就是一條的康莊道路，只要順著大自然的法則，將我們的心不要偏在欲念中，我們自然無明就慢慢去除，修著那個正確的道法。這是在佛陀教我們修行的方法，是這麼平坦，真是很好走的道路。但是，有的人偏偏就走錯了路，所以邪見，「深入(諸)邪見」。
那就是，不是正確佛法，那就是外道的法，這全都叫做邪。入邪道之網，入邪道，就像被網子網住一樣。網子，這個網，從空中，以前的人在抓鳥，就是用去網鳥。鳥若是被那個網子網住，要如何掙扎都無法飛出去。水中魚，用網撒出去，同樣，魚若是遇到網，同樣也是逃不出去。不管如何掙扎，而我們人，觀念若一些些的偏差，就像被網子網住一樣，無明永遠就是在這個網，被這個網，天羅地網這樣網住，所以這種「煩惱破正智」，這個正智就是被這些煩惱破除。有善知識來為我們指引道路，「是這樣啊！我應該隨你這樣走。」但是那張網若沒有突破，很快，煩惱、無明又再生起來，這個正智的道法，很快就被它破除掉。所以，這個邪知邪見，是會破壞正法。
佛陀常常這樣說：「獅子蟲自食獅子肉」。佛法，其實是一個非常健全的真理，最怕的是怕那種偏見的見解。有了偏差的見解，就像在大獅子一樣，外面大家都是很肯定獅王，不敢來侵犯，偏偏就是獅子身上的跳蚤，就是獅子毛的蟲，這樣來吃獅子的肉。所以說來，佛法本來就是很堅壯，但是裡面就是有這樣的小蟲，來侵犯佛法，這就像邪知、邪見一樣，所以「煩惱破正智」，把正智的道法被它破壞了。
「離諸清淨戒」，清淨的戒，人應該要守的軌道，人倫道德，就是被這種不正見這樣破壞掉，這，這很可怕。所以才會說「差毫釐，失千里」。有時候在教育，或者是在道場裡，教法若一點點的偏差，那就差很多了。「離諸清淨戒」，想要求脫苦，反而要墮入異道去。所以我們修行還是老實修行，不要奇奇怪怪的事情，我們應該要正知見。
深入諸邪見
以苦欲捨苦：
謂外道
亦以求脫苦惱
逐求離苦得樂
之道法
然而捨正信
誹謗正法
不信善惡果報
及正因緣生善法
而深入諸邪見
一切皆
撥無因緣果報法
以苦欲捨苦
終不能滅苦
是苦終不盡
所以說「外道亦以求脫苦惱，逐求離苦得樂之道法」。也想要求得脫苦惱，他們也是知道這是煩惱，這是不對的，所以他們也是要很精進去求，所以修行，說他要去修行，現為他是修行者，所以求離苦得樂的道法。這種名稱修行，一點點的偏差也是很麻煩。
造惡因，或者是造苦因，想要得善果，或者是樂果，自然這是不可能的事情。所以，這都是捨正信，或者是捨正信之後，誹謗正法。自己不知道他的路走得對不對，卻是還要來毀謗，他人修行的方法是不對的。像這樣，都叫做邪見。「不信善惡因果(果報)」，甚至「及正因緣生善法」。那個「正」，正確的因緣，修行才是真正的善法，但是他把這些都撥無了，反過來去毀謗，毀謗他人的正法、毀謗善的法。
也有的人說：「佛法本來就是因緣果報，那些受苦、受難的人，他本來就是造惡因、受苦報，你怎麼去救濟他呢？你救濟，就是違背因果。」也有這樣的觀念，也有人這樣聽進去了，就是不想要去幫助人。像這樣，毀謗正法與正善因緣法，這都被撥無了，這樣也是叫做「深入諸邪見」。一切都是撥無因果，這種的法，這個邪見。
所以，「以苦欲捨苦，終不能滅苦」，這一定的道理。「是苦終不盡」，那個苦，還是再造苦因，又再造苦因，苦果怎麼會盡？
塗灰裸形
持牛狗等戒
自甘畜生之常食
將此苦行
無利勤行
欲望捨苦
反行苦因
希求出苦 豈可得
所以修行有很多種，佛陀的時代，就是(有人)修這種，全身，本來身體乾乾淨淨，就去拿牛糞、或者是狗的污穢的糞，拿來塗抹在身上，或者是去吃牛吃、狗吃的東西，他說這樣是在持牛狗戒，下次才不會墮入畜生道。
這種的人生，這樣他說在修行，根本「無利勤行」。我們真正要要勤修戒、定、慧。修行，我們沒有修戒、定、慧，只想說我要如何吃苦了苦，就去修畜生的生活的行為，那實在很可憐，有這種的教法。這是古印度時代，這根本就沒有利益，我們修行的方式。所以，想要捨苦，反而就是行苦因。你在造這個苦的因，都沒有造到福，也沒有修到智慧，希望求出苦，這有可能嗎？不可能。
各位菩薩，學佛，一定要從我們的心正、行正，我們才能夠得學佛法。所以佛看待眾生如一子，他的悲心都是平等，所以他護念眾生，就是「秉智運慈，設教施權」，要讓這些愚昧的眾生，能夠得佛的正法。
所以「為是眾生故，而起大悲心」，這是佛陀他的慈悲，將眾生視為一子，眾生要能得到正確的道法。這是佛陀來人間的一大事，導眾生入正法，所以起大悲心，這是佛的教法的正確。
為是眾生故
而起大悲心：
佛視眾生如子
慈心悲懷
之所護念眾生
秉智運慧
設教施權
導入正法起大悲心
所以希望大家，學佛必定要學在方向正確，不要偏差。利益人群的，我們能夠去付出，也不要光想，我要如何脫離苦。其實，方向對，付出，眾生解脫了苦，就是我們所解脫的煩惱；若能這樣，就是正法。好吧！大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Compassion Transforms the Deluded Multitudes (悲度群迷導入正法)
Date: October. 29. 2014
“Deviant and proper can be hard to distinguish; a small deviation will lead us far off-course. Wholesome causes and conditions help us stay on the Right Path. When we take great love to heart, we can transform sentient beings.”
When we learn the Buddha’s Way, it is most important to go in the right direction. If we deviate even slightly from our course, we may end up far off-course. So, as we learn the Buddha’s Way, we must recognize our direction clearly. “Deviant and proper” can sometimes be “hard to distinguish”.
In learning the Buddha-Dharma, some think that because cultivating ascetic practices is not easy, it is a superior form of spiritual cultivation. Some people believe that since life is full of suffering, if they make haste to engage in spiritual practice and face all their suffering in this lifetime, they can completely escape suffering in the future. They think they will attain the ultimate fruit. Is this line of thinking right or wrong?
According to the law of karma, as are the causes and conditions, so are the effects and retributions. We have absolutely no control over this. In our past lives, we created these causes. In a state of confusion, we created these causes and conditions, that then came to fruition in this lifetime. Indeed, by creating causes of suffering and forming the conditions of suffering, in this lifetime, we will face painful retributions when they converge. Those of us who understand this principle will joyfully and willingly accept and bear the retribution we face this lifetime. We will not complain or be afflicted by them. This is how we accept the law of karma.
Some people who grow up in poor surroundings, complain about everything, result their parents, resent their family and everyone around them. These feelings of resentment and hatred “are causes of animosity.” The things they do because of their suffering may reproduce unlimited suffering. Some spiritual practitioners say, “In this lifetime, I need to seek out suffering as part of my spiritual practice.” They do not live normal human lives and consider this their spiritual practice. They are “blind and in darkness, and see nothing.” “Blind” means their minds are blind. We should engage in spiritual practice by following the laws of nature. Our minds must overcome our desires and our selfishness, so we can eliminate our greedy mindset. This is most important.
Then we need to open up our hearts and transform personal love into great love. This is how we truly follow the law of nature. There are [many] natural and man-made disasters, as well as people who live in illness or poverty. When we encounter suffering beings, we should exercise our inherent goodness and give with wholesome love. This is the way to practice Right Dharma. Thus, we say, “Deviant and proper can be hard to distinguish.” What is the correct way to engage in spiritual practice? We just need to accept the laws of nature.
Against the backdrop of the laws of nature, we can, with clarity, see through people’s state of confusion. We must take good care of our minds and resist the temptation of our confused desires. That is the right thing to do. Thus, “deviant and proper”, can sometimes be very hard to distinguish. Still, “a small deviation will lead us far off course,” so we must be mindful.
We [form] wholesome causes and conditions by encouraging and helping each other succeed in staying on the Right Path.Then this will be the most precious time and space for us to engage in spiritual practice because we are all helping each other to form wholesome causes and conditions and encouraging each other to walk the Right Path.
In this kind of environment, we can learn that, “When we take great love to heart, we can transform sentient beings”
We seek the Buddha and the Dharma.The Buddha’s perfect enlightenment and right understanding and right views are what we must emulate.By accepting the karmic law of cause and effect, we can overcome our greed and our attachment to pleasure.
When our minds can overcome these desires, we will work hard, live frugally and benefit others.This is how we engage in spiritual practice.
Let us look at the following sutra text,” instead they are immersed in deviant views”.
We have said previously, “They do not seek the Buddha of mighty power, or the Dharma which ends suffering.”This is something we have discussed.
They are deeply attached to the five desires, like a yak obsessed with his tail.They smother themselves with greed and cravings; blind and in darkness, they see nothing.They do not seek the Buddha of mighty power, or the Dharma which ends suffering.
This is an analogy about how greed, desire and cravings can blind us.We are just like a yak obsessed with his long tail and who uses his entire body to protect that tail.He is always looking at his tail instead of getting a clear look at what is ahead.This is an analogy.This applies to our spiritual practice also.Sentient beings are deluded, but spiritual practitioners may not have the proper views and understanding.
Then, “they do not seek the Buddha of mighty power”.With His compassion and wisdom, the Buddha guides us to enter His understanding and views and to diligently cultivate the.Five Spiritual Roots and the Five Powers.He can guide us to advance forward, but we contrarily are unwilling to seek the Dharma, nor do we want to learn how to eliminate our ignorance.Thus we face karma created out of afflictions.
Most ordinary people are like this, so “[they] are immersed in deviant views”.Even if they want to engage in spiritual practice, they may still head in the wrong direction and go astray, so they cling to deviant views of spiritual practice and Cano be awakened.
Thus, “they are immersed in deviant views, hoping to shed suffering through suffering. For the sake of these sentient beings, I give rise to great compassion.”
The Buddha sees that those who are deeply immersed in deviant views may want to eliminate suffering.But instead they sink sleeper into it and create more causes of suffering in order to shed painful retributions.These are what some foolish sentient beings do.The Buddha [acted] “for the sake of these sentient beings”.The Buddha gave rise to great compassion.This is what the Great enlightened One does.Actually, all Bodhisattvas are the same.They are awakened sentient beings, who give rise to great compassion among people.
Deviant views refer non-Buddhist heretical teachings.When we are in the web of deviant views, our afflictions will destroy Right Wisdom and we will stray from purifying precepts.
In seeking liberation form pain, we instead fall into heretical paths.
Thus, “they are immersed in deviant views, hoping to shed suffering through suffering”.These are people with deviant views, which “refer to non-Buddhist heretical teachings”.
The Buddha-Dharma has always been a broad and open path.As long as we follow the laws of nature and avoid clinging to our desires, naturally we can slowly eliminate our ignorance and cultivate proper practices.The spiritual practice that the Buddha taught us is a road that is very smooth and easy to walk.But, some people choose the wrong path, so “they are immersed in deviant views”.These are not proper Buddhist practices.
They are heretical practices, which are deviant.
If people enter the deviant path, it is like being caught in a net.This net has been.In the past, people used nets to catch birds. If birds are caught in a net, no matter how they struggle, they cannot escape. For fishes in the water, if we cast a net, and fishes swim into the net, they also cannot escape, no matter how they struggle. As for humans, if our perspective deviates even slightly, it is like being caught in a net. If we are filled with ignorance, we will forever be trapped by this net. So, “our afflictions will destroy Right Wisdom”. Right Wisdom is destroyed by afflictions.
When virtuous friends show us the way, we say, “So this is the way! I should follow you”. But if we have not broken out of that net, afflictions and ignorance will soon rise again and these spiritual practices based on Right Wisdom will quickly be destroyed. This is how deviant understanding and views can destroy Right Dharma.
The Buddha often said, “The lion’s parasites eat the lion’s flesh”. The Buddha-Dharma is, in fact, a very complete and solid set of true principles. It is most threatened by those with perspectives shaped by deviant views. Those with perspectives shaped by deviant views are like [the parasites on] a great lion. The king of lions is greatly admired by all and none dare to intrude upon him. But the tiny lice on his body, the parasites in his fur, feast on his flesh. This is saying that the Buddha-Dharma is firm and strong, but inside there are small insects like lice that attack it, like those with deviant understanding and views. So “afflictions will destroy Right Wisdom”, and the spiritual practices based on Right Wisdom. “We will stray from purifying precepts”.
Purifying precepts lay out a course for us to stay on. Our morals are damaged by the kinds of improper views we just mentioned. This is very frightening. Therefore it is said, “A small deviation will lead us far off course”. Whether we are teaching at spiritual practice centers or elsewhere, if the teachings deviate just by a tiny bit, it makes a great difference and “we will stray from purifying precepts”. We seek to be liberated from suffering, but instead we fall into a heretical path.
So, we must be grounded in the way we engage in spiritual practice and avoid weird and odd methods. We must have proper understanding and views.
“Instead they are immersed in deviant views, hoping to shed suffering through suffering: Those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain joy, but they let go of proper beliefs and slander Right Dharma. Not believing in good and bad karmic retributions or that proper causes and conditions give rise to goodness, they are deeply immersed in deviant views. All of this happens because they deny the karmic law of cause and effect. Hoping to shed suffering through suffering, ultimately they cannot eliminate suffering. Thus their suffering will never end.”
Thus, “those on the heretical path also seek to be liberated from suffering and distress. They seek ways to transcend suffering and attain by. They also seek to be liberated from afflictions. They know having afflictions is not right, so they diligently seek [to eliminate them]. This is why they engage in spiritual practice. As spiritual practitioners, they seek ways to be liberated from suffering and attain joy. When these practices, which are spiritual practice in name only, deviate even slightly, they cause a lot of trouble. If we create negative causes or causes that lead to suffering, attaining wholesome or joyous fruits from them is completely impossible. This happens when people set aside proper beliefs. Having set aside proper beliefs, they will slander Right Dharma. They do not know if they are on the right path, yet they slander the way that others engage in practices as being wrong. These are all considered deviant views. They do “not believe in good and bad karmic retributions”, nor even that “proper causes and conditions give rise to goodness.” To practice with the “right” causes and conditions is practicing true virtuous Dharma. But they deny all this. In stead they slander other people’s Right Dharma and virtuous practices.
Some may also say, “The Buddha-Dharma is based on the law of karma. Those who are facing suffering and hardship have crated these bad causes themselves, so they are facing their painful retributions. How can you help them? Helping them goes against the law of karma”. There are people with this kind of perspective. Others accept this [as truth] and then no longer want to help others. These people slander the Right Dharma and the law of karma. They deny all these. Thus they are “immersed in deviant views”. They deny the karmic law of cause and effect with these deviant views.
Thus, “hoping to shed suffering through suffering, ultimately they cannot eliminate suffering.” This is certain “Thus their suffering will never end”. If they create more causes of suffering while they are suffering, how will they ever eliminate painful retributions?
Some smear themselves with ash, walk around naked, act like cows and dogs, or willingly eat what animals eat. They engage in these ascetic practices, but such earnest actions bring no benefits. They desire to shed suffering, but instead create causes of suffering. How could it be possible to escape suffering this way?
There are many kinds of spiritual practice. In the Buddha’s time, people engaged in spiritual practices such as taking cow droppings or dog feces and smearing them over their clean bodies. Or they ate foods normally given to cows and dogs. They thought that by acting like cows and dogs, they would not fall into the animal realm. They claimed that living this way was a form of spiritual practice, but “such earnest actions bring no benefits”.
We must diligently cultivate precepts, Samadhi and wisdom.If we do not cultivate them and think we can end suffering by enduring suffering, then go live like animals, that is a great pity. These teachings practiced by some in ancient India are not beneficial to our spiritual practice at all. So, though these people want to shed suffering, instead, they create causes of suffering. When they create causes of suffering, they do not create any blessings, nor do they cultivate their wisdom, yet they hope to escape suffering. Is this possible? It is not possible.
Dear Bodhisattvas, to learn the Buddha’s Way, our thoughts and actions must be proper, only then can we accept the Buddha-Dharma.The Buddha treats all beings as His only son and is equally compassionate to all. In this way He acts to safeguard all beings and exercises wisdom and loving-kindness to establish and give provisional teachings. He did this to help ignorant sentient beings attain the Buddha’s Right Dharma. Thus, “for the sake of such sentient beings, I give rise to great compassion” This is His loving-kindness and compassion.
He treats all sentient beings as His only son [Guiding] sentient beings to attain Right Dharma is the Buddha’s one great cause for coming to this world. To guide sentient beings into Right Dharma, He gave rise to great compassion.This is the proper teaching of the Buddha’s Way.
For the sake of such sentient beings, I give rise to great compassion:
The Buddha sees sentient beings as His children. With loving-kindness compassion, He safeguards all sentient beings. He exercises wisdom to establish and give provisional teachings, to guide people to Right Dharma and to awaken their compassion.
I hope everyone will stay on the right course as we learn the Buddha’s way. Do not stray from it. We can benefit others by giving. We must not only think about how we can escape our own suffering. Actually, if we are on the right course, our giving helps liberate others from suffering, which helps liberate us from our afflictions. If we can do this, we are practicing Right Dharma. All right everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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