20150730《靜思妙蓮華》惡蟲橫走喻瞋惱 (第620集)
（法華經•譬喻品第三）
⊙「依報：大宅喻三界，無明敗壞喻火宅，惑造業高低崎嶇。
正報：五陰熾盛宅，自迷心海淪惑網，陰身老病八苦中。」
⊙「有五百人，止住其中。鴟梟鵰鷲，烏鵲鳩鴿。」《法華經譬喻品第三》
⊙「蚖蛇蝮蠍，蜈蚣蚰蜒，守宮百足，鼬貍鼷鼠，諸惡蟲輩，交橫馳走。」《法華經譬喻品第三》
⊙蟲：古代對動物之通稱，如老虎稱大蟲，蛇稱長蟲。既喻十使，亦可略知其相。
⊙蚖蛇蝮蠍，蜈蚣蚰蜒：此喻瞋煩惱。毒物喻瞋心。
非理瞋、順理瞋、諍論瞋。
⊙第一、非理瞋：謂不問是非，忽起瞋心。
⊙第二、順理瞋：謂人實惱我，得理生瞋。
⊙第三、諍論瞋：謂強執己解為是，他解為非。
⊙蚖蛇之大者，毒盛不觸而吸，喻非理瞋。
⊙蝮蝎之大者，觸之則傷人，喻順理瞋。
⊙蜈蚣瞋而行速，蚰蜒漣涎而走滯，喻戲論。
⊙守宮百足，鼬貍鼷鼠，諸惡蟲輩，交橫馳走：此喻瞋煩惱。毒物喻瞋心。
⊙百足：蟲，或名多足，似蜈蚣，不能毒害者，喻獨頭意識。
⊙鼬鼠之大者，赤黃色，能入穴而食鼠。天下雨時，於樹上倒懸。
⊙鼷鼠：小家鼠，傳播鼠疫的媒介。
【證嚴上人開示】
「依報：大宅喻三界，無明敗壞喻火宅，惑造業高低崎嶇。
正報：五陰熾盛宅，自迷心海淪惑網，陰身老病八苦中。」
依報：
大宅喻三界
無明敗壞喻火宅
惑造業高低崎嶇
正報：
五陰熾盛宅
自迷心海淪惑網
陰身老病八苦中
依報、正報、三界火宅，這不就是我們最近，常常說的話嗎？我們都很清楚了。
「依報」，在佛經中這樣譬喻，「大宅喻三界」，在這間大宅，就像在三界內的一間大房子。無明敗壞了，就像這間宅，這間大房子就是，沾了很多很多髒污，沒有人整修它，沒有人照顧它，所以就一直敗壞，一直到了就像火從四面起。這就是我們的無明，無明熾盛，內心如熱火在燒。
你看，火，若是星星之火能燎原，一點點的煩惱，會引起我們滿心的心狂火燒，「濛煙散霧」。想想看，這種無明敗壞，這好像我們的心，這樣起火、煙霧，實在是無法讓我們看見，我們自己的真如本性，所以說，這全都是在惑、造業。
惑就是無明，這種的惑，迷惑，世間一切人事物，迷惑了我們，所以我們「造業高低崎嶇」。我們的過去、現在，一直一直都是這樣在造業。有的業造得高如須彌山，有的罪惡深得如大海，這種這樣的崎嶇，很多高低崎嶇，很多，所以這種人生的道路就很難走。
正報，就是我們這個身體，五陰熾盛。為什麼身體會有，這麼多的病痛、苦難呢？難免是在我們過去生和現在生，懵懂中所造作的一切，所以在這個五陰身起動。不論是從思想造作，或者是信仰偏差，都是這個身體，就是因為有這個身體，我們會去造作，世間很多的惡源、罪根，就是這個身體這樣去造作。
所以這個正報，我們五陰熾盛這個宅，這間房子，我們人人一個身體，就是一間房子，我們自己不懂得要好好修行，我們的身行，我們的這個身體所造作的，都是不對的事情，所以，有的人就說：「我就是要生活，所以我不得不造作殺業。」「我不得不造作破壞大地。」「我不得不……。」很多的事情不應該去做，但是那個「業」做過頭了，在過去生中沒有報完的，它帶到來生；或者是過去生造業，就是邊造業、邊在享受，不是不報，可能就是來生報。
所謂這種，「萬般帶不去，唯有業隨身。」這個身體在這個世間，已經終了、盡了，要「走」了，帶什麼呢？就是帶著惑造的業。在這個無明中所造作的業，不論是造高、造深的業，就是到未來這個正報，都集中在這個「五陰」。在這個正報之中，色、受、想、行、識這五項，應該大家清楚。最近一直在強調，我們的「色」就是身體，這個身體是這樣，叫做身，陰身也是這樣會合，這個身體也是種種的會合，「陰」就是「蘊」的意思，很微細的會合，給我們這個身形，一個人的身體，是由多少微細的東西這樣會合。
前面有說過三十六不淨物，整個身體，從皮膚一直到骨、一直到內臟，合起來有三十六種的不淨物。每一樣東西，每一種器官，裡面所藏著的微細菌，那個微細的種類是無數的，就像我們這個大乾坤一樣。所以，光是這個身體，就「集」，集來了很多的名稱，東西很多，你看，我們人這個身體，有多少的不淨而骯髒，卻是我們為了這個身體的造作，實在是有夠多的業，高如山，深如海，真的都是業所造作的。所以，五陰熾盛，生、老、病、死，不斷這個行蘊，這樣讓我們這個不淨身，一邊一直在造業，一邊一直在敗壞、老、病，在老、病，一直在敗壞而不覺知，業還是一直造，這叫做「五陰熾盛」。
所以「自迷心海淪惑網」。自己的心海，自己迷了，像一艘船在大海中迷失了，一直沉淪下去，所以在惑網之中。真的是人生偏差毫釐，就失於千里。
所以我們前面說：「有五百人，止住其中。」
有五百人
止住其中
鴟梟鵰鷲
烏鵲鳩鴿
《法華經譬喻品第三》
就像這樣的三界火宅，在大空間的三界，在我們內心的，貪、欲、色、無色，不斷這個心靈的煩惱，身體不斷在自己的，老、病、死的過程中，不覺知，還是不斷造業。
佛陀能夠接引的，就用方法，五乘六法，要讓我們能夠發現到，我們的真如本性，與佛同等的境界。希望我們，能夠看清楚，更瞭解在我們的身心，到底有幾種煩惱？所以用種種方法來譬喻，天上飛的鳥，憍慢，憍又慢，八憍七慢，這種的貢高憍慢，這就是我們的煩惱。
下面(經文)接下來再說：「蚖蛇蝮蠍，蜈蚣蚰蜒，守宮百足，鼬貍鼷鼠，諸惡蟲輩，交橫馳走。」
蚖蛇蝮蠍
蜈蚣蚰蜒
守宮百足
鼬貍鼷鼠
諸惡蟲輩
交橫馳走
《法華經譬喻品第三》
這些那就是昆蟲類，應該是走獸。但是若在古時候，這個「蟲」就是蟲，就是古時候對動物通稱蟲，譬如虎，叫做「大蟲」，大蟲，就是古時候，若是蛇，叫做「長蟲」。
蟲：
古代對動物之通稱
如老虎稱 大蟲
蛇稱 長蟲
既喻十使
亦可略知其相
所以這也是譬喻「十使」，前面(說的)是「憍慢使」，「五鈍(使)」、「五利(使)」。將牠(鳥類)譬喻為，「憍慢使」中。那麼，在飛禽走獸，能夠用「十使」來譬喻。譬喻說「蚖蛇蝮蠍，蜈蚣蚰蜒」，那就是譬喻我們「瞋」的煩惱。
蚖蛇蝮蠍
蜈蚣蚰蜒：
此喻瞋煩惱
毒物喻瞋心
瞋前面是「慢」的煩惱，「鴟梟鵰鷲」，那就是高空飛的，那就是「慢」。現在就是譬喻「瞋」，就是發脾氣。這種的獸類、動物，所以這個毒，毒物譬喻瞋心。我們的心很毒，就是瞋，只是想到什麼人如何，一觸，我們的那個滿肚子的火，那個「滿肚子的火」，就是瞋心、恨心；一觸，就被傷害。所以這個瞋有三種。
非理瞋
順理瞋
諍論瞋
一種是「非理瞋」。不論是對或不對，我就是要發脾氣，哪怕是我自己錯了，我也要發脾氣。
第一、非理瞋：
謂不問是非
忽起瞋心
其實，這種不問是非，工作做錯了，他就是遷怒別人，明明自己不對，「知道了，不過，若不是你這樣，我哪裡會不對！」這是自己的錯，但是怪在別人身上。或者是有的人說：「我喔，我對自己在生氣。」對自己，他是要如何生氣？生氣要怎樣？要去磕頭嗎？生氣要怎縻辦？這真的也是很辛苦。
第二種「順理瞋」。
第二、順理瞋：
謂人實惱我
得理生瞋
這個道理真的就是他不對，不對，他又不承認，所以我很生氣。「你承認了，承認，我也不能原諒你，我這輩子絕對不原諒你。」像這樣，雖然這個道理，是對方不對，我們是對的，我們所做的，我們是對，但是這個瞋，還是一樣，別人，「你就是欺負我，欺負我，我是永遠都不會諒解你。這輩子我若報復不了你，我下輩子要再討回來，討出這個公理來。」你想，像這樣，永遠不原諒人的瞋恨心，多麼苦啊！世間有很多。
第三種是「諍論瞋」。
第三、諍論瞋：
謂強執己解為是
他解為非
道理就是這樣，但是有一種道理，在模糊的邊緣，就這樣爭得，你一定輸、我一定贏，這就是兩邊一直爭，爭了之後，結果是什麼呢？兩敗俱傷。像這樣，這「強執己解為是」，我瞭解的，我所知道的，我絕對是對的。「他解為非」，他所解釋的絕對是不對的。不論人家是對或不對，你都說人家是不對；不論自己是對或不對，都說自己是對。這種這樣的爭論不休，真的是苦不堪！
蚖蛇之大者
毒盛不觸而吸
喻非理瞋
所以「蚖蛇之大者」，這種蛇的體型很大，又再有毒，那個「毒盛不觸而吸」，那個毒會這樣，你雖然沒有去接觸到牠，牠還是同樣會把你吸過來。像這樣是譬喻這種蛇，你不去動牠，牠也會傷人，所以，這個是「非理瞋」。
蝮蝎之大者
觸之則傷人
喻順理瞋
還有「蝮蠍」也是大型的，在地上爬的，也是差不多長蟲類，「觸之則傷人」，這種是，你若去動到牠，牠就咬你；你無心碰到牠，牠也咬你，像這種的毒也很大。
蜈蚣，是蜈蚣，牠是「瞋而行速」，牠有有瞋，但是牠的行很快。
蜈蚣瞋而行速
蚰蜒漣涎而走滯
喻戲論
蜈蚣的腳很多，小木屋，我在那裡看書，桌上的蜈蚣這麼寬，真的有這麼長、這麼寬，這樣，聽到那個聲音，敲一下而已，跑得很快。「蚰蜒漣涎而走(滯)」，牠這樣走過的地方，就像一層膠，這樣過去，會看到一層白白、或是透光、黏黏的膠，這樣過去。這就是表示戲論。
生氣，將它當成是，我們日常生活中，說話都說得很大聲，一直爭論。爭論過後，結束了沒？還沒，那個是非還留著。這種不分道理，那個心不能平靜下來，就是這樣你爭我論，這樣論不停。或者是論過之後，還將這件事情，還是常常一直是非拖著，這個就是。
還(有)一種，「守宮百足，鼬貍鼷鼠，諸惡蟲輩，交橫馳走。」
守宮百足
鼬貍鼷鼠
諸惡蟲輩
交橫馳走：
此喻瞋煩惱
毒物喻瞋心
像這樣，這種也是瞋的煩惱，這種毒與瞋的心都有關。
「守宮」就像我們叫的壁虎一樣，差不多是這一類的，四隻腳會爬的這種，有時候牠會爬牆，這叫做「守宮」。
守宮
亦稱壁虎蟲名
古以此蟲血
注於宮女皮膚
以察貞操
故名守宮
從前從前「守宮」這種蟲，在宮廷裡，將這個蟲用硃砂餵牠、養牠，製做成一種藥，這個宮女，她的這個眉間，為她點一點，如梅花一樣，點在眉間，來試驗這位宮女，宮中的人，是不是貞操有沒有守好，這是古時候在宮裡，要如何去管制這些宮女，就用這種東西。
百足：
蟲或名多足
似蜈蚣
不能毒害者
喻獨頭意識
再來是「百足」這種蟲，那就是很多很多的腳，與蜈蚣差不多形狀，不過牠無毒，不會害人，牠「獨頭意識」，人若稍微動到，牠就會趕快跑，這種蟲類。
所以這種「鼬貍鼷鼠，諸惡蟲輩，交橫馳走」。這大的，就像赤和黃的色。這是鼠類，和老鼠類一樣，有的是很大隻，記得我們在大林(慈濟)醫院，那是一個甘蔗園，裡面砍甘蔗時，老鼠都是這麼大、這麼長，這不誇張，這不是真的老鼠，這是鑽土鼠，像這種鼠，牠會鑽土，牠還會吃老鼠，這生物就是這樣。所以這種「鼬貍鼷鼠」，這種的顏色是黃色的，「能入穴而食鼠」。天若下雨時，牠不會待在地上，牠會爬到樹上倒吊，牠是這樣的生態。
鼬鼠 之大者
赤黃色
能入穴而食鼠
天下雨時
於樹上倒懸
再來是鼷鼠，就像人家說鼠疫，就像人家的，家庭裡面的老鼠一樣，鼬貍是會吃老鼠，這個鼷鼠，牠就像在普通家庭，有時候傳鼠疫時，有人說老鼠病。
鼷鼠：小家鼠
傳播鼠疫的媒介
所以常常說，慈濟人若是要去為人清掃家裡，要記得準備桶子，要泡漂白水，要稍微噴一噴，讓塵土稍微濕潤，再來掃，才不會塵土亂飛。因為這種鼠，牠的傳染都是鼠糞，牠的糞便，糞便若乾了，就像粉一樣，我們在打掃時，它會四處飛揚，這就是傳染的來由。所以才說，若有這個病時，趕緊要提高警覺，要趕緊，但是，預防最好的方法，就是裡面要常常很乾淨，打掃時一定要預防，要戴口罩，讓周圍濕潤。
總而言之，我們人生，這個心態實在百百種，雖然我們是人的身體，與動物的習氣也差不多，所以我們要時時修行，要修在這分人性。我們若能夠很人性，就接近佛性，我們若埋沒了人性，就接近動物的性。不論是飛禽走獸，地上爬的，這些動物有的都有毒，這個毒就譬喻我們，人的心態一樣。所以，人類這種造作這個業，實在是非常的高低崎嶇，實在是高的如須彌山，深的如大海，山路、平地，真的是很難走。所以，修行就是要修得，回歸我們的真如本性，真如本性要從回歸人性，所以，我們要平時提高警覺，將我們的行為、起心動念，我們就要慎思惟，多用心。
Explanations by Master Cheng-Yan
Subject: Evil Creatures As Analogies for Afflictions (惡蟲橫走喻瞋惱)
Date:July.01. 2015
“As for circumstantial retributions, the great house is like the Three Realms. The destruction caused by ignorance is like a burning house. In delusion we create karma, leading us to face a rocky road. As for direct retributions, in the house of the raging Five Aggregates, we are lost and sink in the net of delusion. The body of the aggregates faces aging, illness and the Eight Sufferings.”
Circumstantial retributions, direct retributions and the burning house of the Three Realms, haven’t we often discussed these topics in recent days? We clearly understand these concepts. “As for circumstantial retributions,” in Buddhist sutras we find the analogy, “The great house is like the Three Realms.” We are in this great house, as if in the great big house of the Three Realms. It is ruined by ignorance just as if this large house has been covered in debris [because] no one makes repairs, and no one maintains it. This is how a house falls into ruin and ends up surrounded by fires burning on all sides. This represents our ignorance. Ignorance rages as if there is a fire burning in our minds. Look at fires; one spark can burn up a prairie. One minor affliction can cause raging fires in our minds, so they are filled with a fog of smoke. Think about it; with the destruction caused by ignorance it is as if our minds are filled with fire and smoke which actually prevent us from seeing our nature of True Suchness. So, this all comes from delusion and the karma we create. Delusion is ignorance. With this kind of delusions and confusion, all the people, matters and objects in the world delude us so that we “create karma, leading us to face a rocky road.”
In the past and present, we constantly create karma. Some create karma as tremendous as Mt. Sumeru. Some transgressions are as deep as the great ocean. There are many such highs and lows, so this road through life is very hard to walk on.
Direct retributions have to do with our body, with the raging Five Aggregates. Why does our body suffer so much illness and pain? Because of the karma we created out of confusion in our past and present lives. Thus, under the influence of the Five Aggregates, we take action. Whether created by our thinking or the deviations in our beliefs, it is our body [that takes action]. It is because we have this body that we create karma. The sources of numerous evils and transgressions are the actions of our body. So, direct retributions are what happens in this house of the raging Five Aggregates. Each of us has a body, which is like a house. If we do not earnestly engage in spiritual practice, our physical conduct, all the things we do with our body will all be improper. Some people say, “To make a living, I have to kill [animals],” or “I have to cause damage to the earth,” or “I have to…” We do many things we should not do. We can create so much karma that if we have not faced all the consequent karmic retributions in one lifetime, we will continue to face them in the next. Some people may seem to live an enjoyable life as they create karma.
They will still face their retributions; it just might be in a future lifetime. In this way, we cannot take anything with us when we die; only our karma follows us to our next life. When our time in this world is at an end, what will we bring with us when we leave? We bring the karma we created out of delusion. All the karma we created out of ignorance, regardless of how tremendous or how deep it is will, in the future, all be concentrated in the Five Aggregates and our direct retributions. Form, feeling, perception, action, consciousness are the Five Aggregates. Everyone should know them because we have been emphasizing them recently.
Our “form” is our body.Our body is [a temporary union of elements].This body of the aggregates arises from the convergence of different factors; “Aggregate” is also called “Skandha”.
The convergence of many tiny, exquisite elements gave us this human form.A body arises from the convergence of many tiny, exquisite elements.
Previously, we spoke of 36 impure elements.
Our bodies, ranging from the skin to the bones, all the way to the internal organs, altogether have 36 types of impure elements.Every element and every organ contains tiny bacteria.
There are countless kinds of them, just like in the larger universe.The body alone is the accumulation of elements of many different names, of many different things.
Consider how the human body has so many impurities and unclean elements.However, for the sake of this body, we have created so much karma as tremendous as mountains, as deep as oceans.Indeed, we have created all this karma.
Thus, the Five Aggregates are raging, and as we go through birth, aging, illness and death, our body undergoes infinitesimal changes.In this way, our impure body constantly creates karma and keeps deteriorating as we age and fall ill.We do not realize that we are in a constant state of deterioration, so we continue to create karma.This is called “the raging Five Aggregates”.
“People are lost and sink in the net of delusion.”
We may be lost on the ocean of our own minds like a boat lost on a great sea.As we keep sinking, it is as if we are in a net of delusions.
Indeed, a small deviation in life can lead us far off course.
Previously, we mentioned, “There were 500 people living inside.”
There were 500 people living inside.
There were kites, owls, hawks, and vultures, crows, magpies, pigeons and doves.
This burning house of the Three Realms can be the Three Realms of the world as well as the desire, form and formless realms of our minds where we continuously give rise to afflictions.
Our body is constantly going through the process of aging, illness and death.Unaware of this, we keep creating karma.
For those who can be guided by the Buddha, He uses the Five Vehicles and Six Teachings to help us discover our nature of True Suchness, a state equal to His.
The Buddha hopes that we can clearly recognize and understand how many types of afflictions we have due to our body and mind.
So, He uses various methods to draw analogies.
The birds that fly in the sky are proud and arrogant, with eight kinds of pride and seven kinds of arrogance.These kinds of pride and arrogance are our afflictions.
The next sutra passage states, “There were snakes, vipers, scorpions, centipedes and house centipedes, geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth.”
These are all called creatures, which should refer to beasts that walk.But in ancient times, the word for “creature” was the same as “insect”.A long time ago, animals were also called “creatures”.For example, tigers were called “big creatures”.Snakes were called “long creatures”.These are analogies for the Ten Afflictions.
Previously, we mentioned “afflictions of arrogance”.There are five chronic afflictions and five acute afflictions.Birds are used as analogies for the afflictions of arrogance.
So, birds and beasts can be used as analogies for all Ten Afflictions.“Sankes, vipers, scorpions, centipedes and house centipedes,”
These are analogies for the afflictions of anger.
There were snakes, vipers, scorpions, centipedes and house centipedes:
These are analogies for the affliction of anger.Their poison is like a heart of anger.
Previously we discussed the afflictions caused by arrogance.“Kites, owls, hawks and vultures” fly high up in the sky.This is likened to arrogance.
Now we speak of the analogies for anger, for losing one’s temper, which are these animals.
Their poison is an analogy for an angry mind.
Our minds are filled with the poison of anger.
With anger, whenever we think about what someone has done to us, upon that provocation, there will be fire in our belly.When “Our belly is filled with fire,” we are filled with anger and hate.Those who provoke us will be hurt.
There are three types of anger.
Anger without reason
Argumentative anger
One type is “anger without reason”. “Whether I am right or wrong, I am going to lose my temper. Even if I am wrong, I will still be angry”.
Indeed, some people do not ask, whether something is right or wrong”. If they make a mistake in their work, they take it out on other people. They know that they were in the wrong, yet they say, “If it weren’t for you. I wouldn’t have made that mistake”. Clearly, this was their mistake, but they put the blame on other people. Some people say, “As for me, I’m angry at myself”. If we get angry with ourselves, what can we do? Can we bow [in apology]? What can we do about this anger? This is indeed tormenting.
The second type of anger is “anger with reason”. Second, anger with reason: When people are truly giving us trouble, we feel justified in our anger. “
Other people may actually be in the wrong, but they do not admit it, so we get mad. “You admitted you’re wrong. Even so, I still cannot forgive you. I will never forgive you in this lifetime.” Even though we have a reason to be mad, that they were wrong and we were right and what we did was correct, the anger we feel is just as [painful]. “You took advantage of me. You bullied me. I will never forgive you. If I cannot exact my revenge in this lifetime, I will get justice in the next lifetime.” Imagine what this is like. If we are so angry we never forgive anyone, that will be so painful! We often see people like this in the world.
The third type is “argumentative anger”.
“Third, argumentative anger: We strongly cling to our understanding as right and that of others as wrong.”
Our reasoning can be clear. But sometimes there is ambiguity. People still want to argue until they win and others lose. Both sides are constantly fighting. What is the consequence of this fighting? Both sides are hurt. In this way, “We strongly cling to our understanding as right”. We think what we know and understand is absolutely correct. “You understanding is wrong!” other people’s understanding is absolutely wrong.
Whether they are right or wrong, we always say they are wrong. Whether we are right or wrong, we claim that we are right. We argue over this endlessly. This is unbearable suffering.
So, “the large types of vipers have a very large body and are also poisonous.” Their “excessive poison can infect without contact”. Their poison is so powerful that even if we do not touch them they still can infect us the viper is a kind of snake that can hurt us even if we do not touch it. This is [an analogy for] “anger without reason”.
There are also “scorpions”. They are large creatures that crawl on the ground. They are like “long creatures” and “can harm people upon contact”. If we deliberately touch them, they will sting us. If we touch them unintentionally, they will also sting us. They are also very poisonous. As for centipedes, they “get angry and move quickly”. They possess anger and can move quickly.
“Centipedes get angry and move quickly. House centipedes slither slowly. These are analogies for people who like to argue.”
A centipede has many legs. When I lived in the wood cabin, as I was reading, I saw such a big centipede on the table. It was really so long and so big. Once it heard a sound, just a slight knock, it ran away quickly. “House centipedes slither slowly [like slugs]”. Wherever slugs pass, they seem to leave a layer of glue; their passage leaves behind a layer of something white, or slightly transparent, and sticky. This is the trace they leave. They are like people who enjoy arguing. If we make anger a part of our daily living, we always speak very loudly and argue with others. After the argument, is everything over? Not yet, the conflict still remains. Whether we were right or wrong, we still cannot calm our minds. The argument may still be ongoing.
Perhaps, after the argument, we are still followed by this conflict this is like a [slug]. There is another group, “geckoes and millipedes, weasels and rats. All sorts of evil creatures were running back and forth”. These are analogies for the affliction of anger. This kind of poison is related to an angry heart. “Geckoes” are like what we call a house lizard. They are similar species. They crawl around on their four feet. Occasionally, they climb up walls. This is what geckoes are known for.
“Geckoes are also called house lizards. In the past, their blood was poured on the skin of the women of the palace in order to test their chastity. This is what geckoes were known for”.
In ancient times, people living in palaces fed geckoes with cinnabar and [took their blood] to make a type of potion. Drops of the potion were placed between the eyebrows of palace maids; its shape resembled a plum blossom. It could verify whether these women had remained chaste. In the palaces of ancient times, people used this type of method to control the women of the palace.
Next are millipedes. This type of creature has many legs, very similar to centipedes but they are not poisonous and not harmful. This is an analogy for those like to be alone.
This is an analogy for who like to be alone. Of people slightly touch them, they will run away very quickly. This is the behavior of this type of creature. “[There were] weasels and rats. All sorts of evil creatures were running back and forth.” [Weasels] have a kind of red and yellow color.
They are rodents, similar to rats. Some of them are very large. I recall there was a sugarcane filed at Dalin [Tzu Chi] hospital. While we were cutting down sugarcane, we saw rats this lone and this big. I am not exaggerating. It was not actually a rat, but a mole; this kind of rodent can burrow into the earth and eat mice. This is the way these creatures are.
So, these are ‘weasels and rats. [Weasels] are yellow in color, and “They can crawl into holes to eat mice.” When it rains, they do not stay on the ground. They climb up trees and hand upside down. This is how they live.
Next we speak of rats. People talk about plagues spread by rats. These rats are liked the ones in people’s houses. Weasels can ear rats. These rats often live in people’s houses, where they sometimes carry rodent-transmitted diseases.
So, we always tell Tzu Chi volunteers, when they go to help clean up other people’ s houses, they have to remember to bring buckets and bleach. By spraying a bit of bleach water, we moisten the dust before sweeping it up. Then the dust will not fly all over the place. This is because this type of rodent can spread disease through their feces.Once the feces is dried, it will resemble powder. When we try to sweep it up, it flies all over. This is how the disease is spread.
Therefore, once this type of illness emerges, we need to quickly heighten our vigilance. The best prevention method is to keep the interiors very clean. When we clean, we must protect ourselves by wearing facemasks and dampening the dust.
In summary, in our lives, we can have so many different kinds of mindsets. Though we have been born human, our habitual tendencies are similar to those of animals.
So, we must always engage in spiritual practice and cultivate our human nature. If we can cultivate our human nature well, we can draw near our Buddha-nature. If we bury our human nature, we become more like animals, whether they are animals that fly, walk or crawl. All these animals are poisonous in their own ways. These poisons are an analogy for the kinds of mindsets we humans have. Thus, the karma we humans create leads us to walk a very rocky road. Our karma is as tremendous as Mt. Sumeru and as deep as the great ocean. Whether in the mountains or on the plains, this road is truly difficult to walk.
Thus, the goal of our spiritual practice must be to return to our nature of True Suchness. To return to the nature of True Suchness, we must go back to our human nature. So, we must constantly heighten our vigilance. In everything we do and think, we must contemplate carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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