20150805《靜思妙蓮華》萬法唯心惑業轉 (第624集)
（法華經•譬喻品第三）
⊙「萬法唯心起造惑業，以強有力取彼無力；所貪財物名利權力，貪取追求恆不知足。」
⊙「由是群狗，競來搏撮，飢羸慞惶，處處求食，鬥諍摣掣，啀喍嗥吠。其舍恐怖、變狀如是。」《法華經譬喻品第三》
⊙「處處皆有，魑魅魍魎，夜叉惡鬼，食噉人肉，毒蟲之屬，諸惡禽獸。」《法華經譬喻品第三》
⊙處處皆有，魑魅魍魎：此喻邪見煩惱。傳說山川之精怪曰魑魅，木石之精怪曰魍魎，此皆精靈，若有若無。
⊙魑魅魍魎：傳說中鬼怪，魑魅好作祟害人，魅惑人心念，喜誘引人錯亂向迷途。
⊙夜叉惡鬼，食噉人肉：夜叉或譯藥叉，又名捷疾鬼，此云苦活。食人度命，以苦自活，喻邪見之徒。
⊙噉血食肉惡鬼，惡業最盛。謂摧毀人天善道，不敬三寶，撥無因果，故云：邪見眾生。比喻容貌醜陋或性情凶暴。
⊙毒蟲之屬，諸惡禽獸：毒蟲有害作物，惡獸產生藏護，狠毒陰險，毒計謀奪，共相諍鬥。
⊙惑業累積複製無量，隨業去來四生六道，業力改變其本有相貌。五鈍，凡人共有。人而不盡人倫道德，則何異禽獸。
【證嚴上人開示】
「萬法唯心起造惑業，以強有力取彼無力；所貪財物名利權力，貪取追求恆不知足。」
萬法唯心起造惑業
以強有力取彼無力
所貪財物名利權力
貪取追求恆不知足
「萬法唯心」。向善，一切皆善；而若是一念心向惡，偏向於惡，毫釐之差，萬里之錯，所以這念惡心起，開始就造作了很多的業。業愈造，心是愈迷惑，一錯再錯，步步錯下去。所以，「惑」是就無明煩惱，「業」就是造作，無明煩惱的業一起，造作下去，就已經沒辦法再回頭。這是我們人生所以苦，人生所以在迷途中，無法回歸我們真如本性來，就只是這樣一念心。
回不回來變成什麼樣呢？「以強有力取彼無力」。在國際間，多少就是這種「起惑造業」、「以強有力取彼無力」的新聞。我們人人，小的人物，也是這樣在爭。每天生活，「日出而作，日落而息」，這樣的生活慢慢會變成了，只守在這樣做，日日的生活太平凡了，應該要發奮圖強，要去做什麼事情，大生意等等。真的是已經做出了心得了，做出了他的方向，所以慢慢從小人物，一直到中階級，一直到大人物來，像這樣，也是要爭、要取種種。
不要小看，看輕小小的一個人，小小的一個人，只要他的心一念心展大起來，他的權力也是很大，這都是要有這種這種的貪欲心念起，所以，所貪的財物，沒有離開名、利、權、勢力，都不離開這些事情。所以因為這些事情，少少的幾個字，可以使天下大亂，少少這幾個字，可以讓社會不平安。
這就是我們人，本來是這麼簡單，卻是會造成這麼多的複雜，這種「貪取追求」，永遠永遠都沒有停息下來，不知足。不過，一念善，我們就會知道，雖然我們有生在人間，必定要取得天地間的物質，讓我們活命，而我們有這個活命，所以我們就要要回饋在人間，這叫做養善念。天地萬物養我們的身，我們自己就要養出那分善念，這樣才是叫做善的循環。
這幾天一直在說，這獸類的形態，如人類的心態。前面(經文)說：「由是群狗，競來搏撮，飢羸慞惶，處處求食，鬥諍摣掣，啀喍嗥吠。其舍恐怖、變狀如是。」
由是群狗
競來搏撮
飢羸慞惶
處處求食
鬥諍摣掣
啀喍嗥吠
其舍恐怖
變狀如是
《法華經譬喻品第三》
人間與所看得到的動物，那個生態也很接近。看到人與人之間，有時強欺弱，或者是強對強，或者是明爭暗鬥，人類不就是這樣嗎？或者是得理不饒人，或者是無理，互相還是在爭，爭了之後，得到了還不甘願。所以人間，佛陀看我們人間很可憐。我們豈是這麼可憐嗎？其實我們人人能夠聽法，能夠瞭解道理，我們能夠捨去了，這麼多不好的習氣，趕緊將它消除掉，我們若能身心清淨，我們也是能夠行菩薩道，愛人、人愛，這我們能做這樣的事情。所以一念心轉，境界不一樣。
過去好像曾說過，這樣的一個小故事，一隻狗不經意跑進去一間室內，那間室內四面都是鏡子。這隻狗進到裡面，看到怎麼這麼多狗在那個地方，牠自己怕，所以看到那個狗，牠就開始要吠牠，牠吠那些狗，那些狗也吠牠，牠開始牠發出聲音，看到對方也出聲，所以牠愈來愈心慌，就與這些狗，牠就示威要和牠們爭鬥。四面的狗同樣示威，四面八方要向牠衝過來，但是，在那個地方，牠是四面都埋伏著敵人，牠就這樣在那裡一直轉，要鬥這邊，要鬥那邊，這樣轉得，後來筋疲力倦，到後來，這隻狗喘不過來，就死掉了。
我們人生不也就是這樣嗎？那些狗從哪裡來呢？這隻狗自己，跑進去那個地方在那裡發威，所以四面的狗向牠發威起來，到底是有還是沒有呢？本來就是沒有。但是，沒有的東西，自己一直在那裡一直爭，爭到頭來，就是也是沒了，生命也没有了。
這不就是嗎？權力再大，如何在施權，其實到頭來又是在哪裡呢？人生最後一口氣就是這樣，帶什麼？帶著業去了。這就是人生與這些獸類的生態，豈不是一樣嗎？可憐的是人的心態，與那些動物的生態，這樣全都將包攬過來，都在人心的當中。所以，
下面接下來的(經)文說：「處處皆有，魑魅魍魎，夜叉惡鬼，食噉人肉，毒蟲之屬，諸惡禽獸。」
處處皆有
魑魅魍魎
夜叉惡鬼
食噉人肉
毒蟲之屬
諸惡禽獸
《法華經譬喻品第三》
這些東西還是一樣又在譬喻。這個鬼怪等等，這種在世間，我們看得到的東西是那麼多，這些飛禽走獸、毒蟲等等，我們看得到的生態，還有我們看不到的，「魑魅魍魎」，那就是譬喻，譬喻邪見煩惱，這是我們看不到的。
處處皆有
魑魅魍魎：
此喻邪見煩惱
傳說山川之精怪
曰魑魅
木石之精怪
曰魍魎
此皆精靈若有若無
這個「魑魅魍魎」，古人就這樣傳說，那就是山川的精怪，這叫做「魑魅」。古時候的人就編寫一些故事，這個山川裡面，有石頭公、樹神，或者是在裡面的動物，狐狸等等，全都成為怪，這全都是在過去的古書裡面，很多談奇、談怪，妖魔鬼怪等等。
其實，妖魔鬼怪，最惡的是在我們的心裡面，卻是在我們的心外，若要說這些東西，都是古來的傳說，我們是看不到。他說就是「木石之精怪」，是樹木、石頭之精怪，所以這個魑魅魍魎，「魍魎」就是「木石精怪」，魍魎，這就是精靈。好像有，又好像沒有。聽起來好像有，「信其有，不可信其無」，以前的人這樣說，但是，我都常常說「舉頭三寸有神祇」，舉頭三寸有神祇，就是要我們日常生活，要謹慎我們的行為，冥冥之中有因緣果報，這我們有造這個因，才會受那個果。
碰到什麼樣的事情不如意，我們就要趕緊自問心，不必去問神鬼，我們應該要自己問心——我們過去是不是有這樣的因，現在遇到這樣的緣，所以得到這種的果報？我要如何度過了這因、緣，這種惡因、惡緣，我要用什麼樣的心情，來破除了這個惡因？破惡，你就要去付出善。總而言之，人，我們時時培養我們的善念，不要受這些鬼怪來作弄我們。
所以，魑魅，傳說中的鬼怪，這種東西就是愛作祟害人，迷惑人心，引誘人做錯誤的事情。
魑魅魍魎：
傳說中鬼怪
魑魅好作祟害人
魅惑人心念
喜誘引人
錯亂向迷途
我們人人自己的心起煩惱，自己邪思、邪見、邪修，所以像這種魑魅魍魎就進來了，就像人著魔一樣，幻聽、幻影，就是這樣聽，以為是，所以精神就錯亂了。像這種，那就是等於我們人人，就是本來要好好做一個人，卻是他不好好做個人，有的人就說：「人教不聽，鬼牽就走。」就是像這樣，就叫做魑魅魍魎。這種的就是很喜歡作祟人，我們人就是喜歡作弄人，一個人好好的，他就偏偏要把他帶去做壞事，讓他這樣傻傻地聽他的話走，這種喜歡看人做錯事，喜歡看人在作怪，所以這就是很愛作弄人的鬼怪，誘引人去做錯誤的事情，這就是被人牽到迷途去了，這叫做魑魅魍魎。
所以說起來，這種無形無色，全都在我們的內心裡。夜叉惡鬼，食噉人肉，夜叉也可以譯作藥叉，又名捷疾鬼。
夜叉惡鬼
食噉人肉：
夜叉或譯藥叉
又名捷疾鬼
此云苦活
食人度命
以苦自活
喻邪見之徒
因為他的行動很快，這是一種惡鬼，其實也是很苦，因為他要靠吃人的活血，或者是其他動物的血，所以又另外翻譯叫做「苦活」，活著實在是很痛苦。
其實這個夜叉，我們看得見，也是看不見，這也是譬喻，譬喻邪見。
這夜叉就是噉血食肉的惡鬼，這種的惡業最盛，那就是摧毀人天善道。修人道就是要守五戒，但是，他撥無因果，他就是作亂人不必守五戒。天(道)就是修十善，他就是撥無因果，還是去困擾人去修善。像這樣，就譬喻作噉血食肉的惡鬼，這是一種譬喻。
這種「夜叉惡鬼，食噉人肉」，這種就是譬喻邪見，破壞人的善事，破壞人的正見，這全都譬喻作「夜叉惡鬼，食噉人肉」來譬喻。這是不敬三寶，撥無因果，所以叫做邪見的眾生。而且這種鬼類，猙面獠牙，那種容貌很醜陋、那個性情暴惡，這是譬喻邪道破壞善，那種惡要破壞善，所形容的那種醜陋，實在是很多。
噉血食肉惡鬼
惡業最盛
謂摧毀人天善道
不敬三寶
撥無因果
故云：邪見眾生
比喻容貌醜陋
或性情凶暴
接下來說「毒蟲之屬，諸惡禽獸」。這種毒蟲是有害作物，這個農作物，人類所依賴的就是五穀雜糧，卻是這些毒蟲，看，明明將要收成的東西，忽然間稻紋枯病、忽然間蟲害等等，五穀失收，這也是毒蟲之屬。諸惡禽獸，還有其他的惡獸等等，產生在我們的周圍。人間，這些東西都有的，是真實有的。
譬如說，哪個地方忽然間，怎麼看到一條蛇出來，這個蛇，大家看了就怕。有的是很毒的蛇，有的蛇怕人，有的蛇看到人就要毒人，像這種，這是在人間我們都看得到的。
人與動物，這種不論是毒蛇或者是人，互相害怕，這種「狠毒陰險」，這譬喻我們人與人之間，互相對立、互相爭鬥，互相一個比一個還狠，國家一個比一個，武器還要更強等等，這不就是人類一樣，人類和獸類一樣嗎？所以「狠毒陰險，毒計謀奪」，這種是人類這樣「共相鬥諍」。
毒蟲之屬
諸惡禽獸：
毒蟲有害作物
惡獸產生藏護
狠毒陰險
毒計謀奪
共相諍鬥
獸類、蟲類是這樣，會損害人類的農作物，除了直接對人的傷害，間接對地面上的東西傷害；我們人也是有直接、也有間接，也有時時都是覆藏在，這個惡在我們周圍裡等等。這人獸鬥爭也很多，何況說人與人在鬥爭。
所以這是「惑業累積」，再「複製無量」。我們眾生就是這樣，這個惑、無明業去造，造了之後再複製，複製無量，這種種惡毒的東西。
所以「隨業去來四生六道」，這個業力會改變我們的形象。隨業在四生六道中──在人道，在鬼道，或者是在地獄道、餓鬼道，或者是畜生道，飛禽走獸，種種的形態都不同。只是我們自己所造的業，就是來去在四生六道，來去，這無非是業力，改變我們的相貌，還是這個業所造作。
所以五利(使)就是人共有，每個人都有，身見、邊見、見取見、戒取見、邪見等等。這就是我們人生活中的習氣，信仰中的偏向，無不都是我們有這個身體開始。加上了貪、瞋、癡、慢、疑，五鈍(使)，這全都是在我們的心裡。所以，五利、五鈍，這都是人人有的，所以人而不盡，很多人不盡人的人倫道德，這與禽獸就差不了多少。
惑業累積複製無量
隨業去來四生六道
業力改變
其本有相貌
五鈍：凡人共有
人而不盡人倫道德
則何異禽獸
總而言之，學佛，我們要面向正道，我們要瞭解所有四生六道，就只是在我們的一念心，所以「一切唯心造」，很多的業力，無不都是從我們的心中起、從我們的身中造。所以各位，我們要時時縝密思考，要多用心。
Explanations by Master Cheng-Yan
Subject: All Things Are Created Only by the Mind (萬法唯心惑業轉)
Date:August.05. 2015
“All things are created only by the mind, which gives rise to deluded karma. Those with strength take from those without. The wealth, recognition, profit, authority and power that they desire and pursue, even if obtained, will never bring contentment.”
“All things are created only by the mind.” If our minds are oriented toward goodness, everything will be good. But if our minds are oriented toward evil, if we deviate towards evil, that slight deviation can lead us far off course. Once we give rise to a thought of evil, we will begin to create much karma. The more karma we create, the more deluded we become. By making mistake after mistake, we continue down the wrong path.
“Deluded” refers to the state of ignorance and afflictions we are in, and “karma” is what we create in that state. Once we create karma out of ignorance and afflictions, we keep going and find it hard to turn back. This is the cause of suffering in our lives, the reason that in this life, we are lost and cannot return to our nature of True Suchness. This is all created by our minds. If we cannot turn back, what will happen? “Those with strength take from those without”. In international news, we see so many reports of [people] “giving rise to deluded karma” and of “those with strength taking from those without.” On a smaller scale, all of us get into conflicts for similar reasons. We go through each day, “working at sunrise, then resting at sunset.” This way of living slowly turns into a routine. Some feel that this kind of life is too ordinary, so they are determined to do something [greater], like making big business deals, etc. Then, as they develop more experience and establish their direction, they gradually grow from ordinary people into those who are more well-known, then into major figures. To achieve this, they fight with others and take from them. So, we must not underestimate anyone.
When a seemingly ordinary person expands his ambition and scope, he can achieve great power and influence; this begins with thoughts of greed and desire. Greed for wealth and material possessions is inseparable from recognition, profit, authority and power. People are greedy for all of these things. Desire for these few things alone can cause great havoc in the world. Desire for these few things can disrupt the peace of society. The minds of human beings were originally very simple and straightforward, yet we create so many complications for ourselves.
We never stop in our desires and pursuits, so we never feel content. But, with goodness in our minds, we will understand how, as we are born into this world, we need the earth’s material resources to live. Because these resources sustain us, we should try to give back to the world. This is how we nurture thoughts of goodness.
Since the world nurtures our body, we must nurture thoughts of goodness. This is a cycle of goodness. These past few days we have discussed the ways animals live and the ways humans think.
The previous sutra text states, “This pack of canines battled to seize small bits. Emaciated by hunger and maddened by fear, they dashed about seeking food everywhere. They clashed and fought, grabbed and pulled, growling and barking at each other. This house was terrifying, having come to look like this.”
There are people whose lives are very similar to that of animals. When we see humans interact with each other, sometimes we see the strong bully the weak, or the strong fight the strong, or people fighting openly and plotting secretly.
Isn’t this how humans life?Some are relentless when they are in the right, while others keep fighting even if they are in the wrong.After fighting and getting what they want, people may still feel unsatisfied.
Therefore, the Buddha felt very sad for us.Are our lives really that sad?Actually, we can all listen to the Buddha-Dharma, understand the principles and let go of our many negative habitual tendencies and quickly eliminate them.
If we can remain pure in our body and mind, we can also walk the Bodhisattva-path; we can love others and be loved by them.We can do all these things.
So, by turning around our state of mind, we can reach a different state.I believe I have told this short story before.
A dog happened to run into a room.This room bad mirrors on all four walls.When the dog ran inside the room, he was surprised to see so many other dogs there, and he became afraid.
Upon seeing the other dogs he began barking at them.
When he barked at them, they barked back.
When he made any sound, he saw them make the same sounds in return.Then became more and more panicked, so he wanted to show them be was dominant and ready for a fight.The other dogs all showed the same expression, as if they were ready to attack from all sides.
In that room, he felt surrounded by enemies, so he kept turning around and around, ready to fight the dogs on this side and that.He turned and turned until he became exhausted.
Finally, he was so worn out he could not breathe, so he died.Isn’t this what our life can feel like?Where did those dogs come from?
It was that dog himself who ran into the room and became aggressive, so the dogs on all sides became aggressive too.
Did those other dogs exist or not?No, they were never really there.However, the dog kept fighting with these non-existent dogs.In the end, he was also left with nothing, not even his life.
Isn’t this how people are?No matter how much authority people have or how they exercise it, what are they actually left with in the end?
Our lives end after we take our last breath.What do we bring with us?We bring karma with us.
Isn’t this the same for both humans and animals?
What is sad is when people’s states of mind contain the natural tendencies of animals.
These animal tendencies can all be found in people’s minds.
The next passage of sutra text states, “All around there were goblins and monsters yaksas and evil ghosts, eating human flesh. There were all kinds of harmful insects, evil birds and beasts.”
These are also analogies.These are ghosts, monsters and so on.In the world, there are many living things that we can see; birds, animals, harmful insects and so on.We can see the way that they live.There are also creatures that we cannot see, “goblins and monsters”.
They are analogies for the afflictions of deviant views, which are things that we cannot see.
All around there were goblins and monsters:
This is an analogy for the afflictions of deviant views.
Legends say the spirits who live in mountains and rivers are called goblins.Those who live in rocks and trees are called monsters.They are all spirits, invisibles, yet they seem to exist.
Goblins and monsters are in legends passed down from the ancients.Evil spirits in the mountains and rivers are called “goblins”.
People in tempest made up stories about the spirits in the rocks and trees or about how the animals that live there, like foxes and so on, would turn into spirits.All this is described in ancient texts, which speak of strange and odd things, such as demons, ghosts, monsters and so on.
Actually, the worst demons, ghosts and monsters are inside our minds.Actually, outside of our minds, all these things are only mentioned in ancient legends; we cannot see them.People would talk about monsters who “who live in rocks and trees”.
These are spirits in the rocks and trees.So, these are goblins and monsters.“Monsters” are
“[spirits] who live in rocks and trees”. These monsters are also spirits. They are invisible yet seem to exist. From what we hear, they seem to exist, and “It is better to believe in them than not”. That is what people used to say.
I always say, “There are spiritual beings above us”. Having spiritual beings above us means that we should be very cautious as we go about our daily living. Though we may not see it, the law of karma still applies. It is because we created those causes in the past that we face these effects now. When things do not go the way we want, we should promptly examine ourselves. We need not consult the spirits. Instead, we should ask ourselves, “Did I plant causes in the past that led to these karmic conditions?” So, when we are facing these karmic retributions, we need to find a way to get through these negative karmic causes and conditions.
We need to develop a mindset that helps us overcome [the effects] of our negative causes. To overcome evil, we must give out of goodness.
In summary, we humans must constantly nurture our thoughts of goodness and avoid being tricked by ghosts [in our minds].
These monsters, these legendary ghosts, like to trick and harm people, delude their minds and lead them to do the wrong things.
Our afflictions arise from our own minds, as do deviant thinking, views and practices. This is like letting goblins and monsters into [our minds]. It is as if we are possessed or hallucinating. If we think the voices we hear are real, we will become consumed and disturbed. This means that originally we made an effort to be good people, but we could not follow through.
Some people say of others, “He did not follow the teachings.” This is what happens to people. These goblins and monsters enjoy tricking people. We humans like to trick other people. If we see someone in a good situation, we may intentionally lead that person astray. When that person foolishly listens to what we say, we enjoy watching them make a mistake or enjoy watching them engage in odd behavior. We are like ghosts that like to trick people and tempt them to go astray and make mistakes. This is how some people are led to become lost. Goblins and monsters enjoy tricking them.
So, these things are all invisible and intangible. They are all in our minds.
“Yaksas and evil ghosts [were] eating human flesh. Yaksas are also called [raksas] or “speedy ghosts”, because they are very fast. They are a kind of evil ghost. Actually, their life is filled with suffering because they depend on sucking human blood and the blood of other animals to live. So, yaksas are also called “Lives-off-other’s-suffering”. Living like this is quite painful.
In fact, yaksas are both visible and invisible, so they are also an analogy for deviant views. Yaksas are evil ghosts that eat flesh and blood; they have the strongest negative karma. This demolishes the paths of goodness to the heaven and human realms.
To cultivate the path to the human realm, we must uphold the Five Precepts. But some people deny the law of cause and effect. They are undisciplined and do not abide by the Five Precepts. To reach the heaven realm, we must practice the Ten Good Deeds. When people deny the law of cause and effect and disturb those who are practicing good deeds, they are like evil ghosts that eat flesh and drink blood. This is an analogy.
“Yaksas and evil ghosts eat human flesh”. They are an analogy for deviant views. These disrupt people doing good deeds and destroy people’s Right Views. This is all analogous to “yaksas and evil ghosts eating human flesh”. These are used as an analogy. Those who disrespect the Three Treasures and deny the law of karma are sentient beings with deviant views.
Moreover, these kinds of ghosts look ferocious; they are creatures with ugly appearances. Their dispositions are vicious, so they are an analogy for deviant ways that demolish the paths of goodness. This kind of evil will destroy goodness. There are many ways to describe their ugliness.
“Evil ghosts drink blood and eat flesh. They have the strongest negative karma. They demolish the paths of goodness to the heaven and human realms. They do not respect the Three Treasures and deny the law of cause and effect. Thus sentient beings with deviant views are likened to creatures with ugly appearances or vicious dispositions.”
Next the sutra mentions, “There were all kinds of harmful insects evil birds and beasts”. Harmful insects damage crops and agriculture. Humans rely on eating crops to live, but then these harmful insects strike.
See, crops that are about to be harvested may suddenly be infected by disease, infested by insects, etc. So, loss of the harvest may also be caused by harmful insects.
Evil birds and beasts and other vicious animals give rise to dangers in our surroundings.These things do actually exist in the world.
For instance, a snake may suddenly emerge. People are afraid when they see the snake. Some snakes are very poisonous. Some snakes are afraid of people. Some spit venom when they see humans. All these kinds of behavior can be seen in this world Human and animals, whether they are poisonous snakes or people, are afraid of each other. They are vicious and treacherous. This is an analogy for human relationships. People oppose each other and fight each other, each one trying to be more vicious than the next. Each country also tries to outdo the next with their arsenal of weapons isn’t this what people do? Humans and animals are the same.
“With venomous and treacherous schemes and stratagems,” humans “all clash and fight with each other.”
There were all kinds of harmful insects, evil birds and beasts: Harmful insects damage crops. Evil beasts create hidden dangers. With venomous and treacherous schemes and stratagems, they all fight and clash with each other.
Animals and insects alike can damage our crops. Besides directly causing damage to humans, they indirectly harm us by damaging what we grow. Humans can likewise directly and indirectly cause harm. We also constantly create hidden hazards in our surroundings. There are many clashes between humans and animals, not to mention between different people in this way, “Deluded karma is accumulated and reproduced beyond calculation.”
We sentient beings are just like this. We create karma out of delusion and ignorance, and after creating it, we reproduce it unendingly with all kinds of vicious acts. “We follow our karma as we come and go in the four forms of birth and the Six Realms.”
Our karma can change our appearance, as we follow our karma through the four forms of birth and the Six Realms. We may be in the human or hungry ghost realm Perhaps we will end up in the hell realm, or perhaps the animal realm. Birds and beasts all have different appearances. It is the karma we create that leads us to come and go through the four forms of birth in the Six Realms. This is all a result of our karma changing our appearance. This is all the effect of karma.
So, the five acute afflictions are in everyone; every person has them View of self, extreme view, stubborn view, view of deviant precepts and so on are the habitual tendencies we have in life. Our deviation from proper beliefs start with nothing other than this body. We also have the five chronic afflictions of greed, anger, ignorance, arrogance and doubt. They are all in our minds.
So, the five acute and five chronic afflictions are found in everyone.Thus, people do not act completely human. Many do not abide by human morality, which makes them no different from animals.
Deluded karma is accumulated and reproduced beyond calculation. We follow our karma as we come and go through the four forms of birth in the Six Realms Karmic forces can change our original appearance. The five chronic afflictions: All ordinary people have them. When humans do not follow human morality, they are no different from birds and beasts.
In summary, as we learn the Buddha’s Way, we must be oriented toward the Right Path. We should understand that where we end up in the four forms of birth and the Six Realms depends on our minds.
So, “All things are created by the mind.” All the karma we have arises from our minds and from the actions of our body. Everyone, let us always carefully contemplate everything, and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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