【靜思妙蓮華】20150810 - 因見有我計執得失 - 第627集 We Calculate Gain and Loss Due to View of Self

20150810《靜思妙蓮華》因見有我計執得失 (第627集)
（法華經•譬喻品第三）

⊙「一切煩惱皆執有我，若無有我一切皆無；執我一念生著繫縛，因見有我計執得失。」
⊙「鳩槃荼鬼，蹲踞土埵，或時離地，一尺二尺，往返遊行，縱逸嬉戲』《法華經譬喻品第三》⊙「捉狗兩足，撲令失聲，以腳加頸，怖狗自樂。」《法華經譬喻品第三》
⊙捉狗兩足，蓄意擺架，裝模作樣，作能制伏強敵，喻執守外道之禁戒。
⊙撲令失聲，狗吠相響，喻外道傳布於外。
⊙以腳加頸，怖狗自樂：以狗腳加狗頸，自謂禁戒能取涅槃，由於使狗怖畏以自樂。喻印度之外道守邪戒者多，故謂之戒禁取。

【證嚴上人開示】
「一切煩惱皆執有我，若無有我一切皆無；執我一念生著繫縛，因見有我計執得失。」

一切煩惱皆執有我
若無有我一切皆無
執我一念生著繫縛
因見有我計執得失

煩惱都是在「執」，執在有「我」。對啊！「我」，若沒有這個「我」，我是要執什麼呢？就是因為「我」，所以「我」面對著，天地人間一切事物，所以「我」才會要與之計較。

就是因為有「我」這個身體，所以「我」需要，所以「我」要爭取，所以「我」要滿足，所以「我」要歡喜，所以「我」很煩惱，所以「我」很生氣。這個煩惱，一切的執著，全都是因為「我」起，若沒有「我」，那就「一切皆無」了。

因為「執我一念」，所以「生著繫縛」。就像繩子綁住我們，我們一切的不自由，一切的煩惱，一切的苦，全都這樣涵蓋在「我」。像一條大繩索，像一張漁網，這樣完全把我們罩著，把我們綁著、綑著。

因為見有我，這個見解。所以五濁之中，其中就有一個「見濁」。所以「見」，每一個人的見解，每一個不相同，為了見解爭執不休，這都是「計執得失」。人禍、爭端，不都是一個見解開始嗎？

看看天下的人禍。昆明(雲南省)一個車站，火車站，無數計的人來來往往，每一個人都有一個「我」，每一個「我」都有，抱著他的見解、方向、他的目的地。也有人說不定抱著他充滿希望，就是在那個地方穿梭，說不定有的人心裡很多的煩惱。所以在這個裡面千萬種人的見解。

忽然間，就是一群人，這樣一個黨，他們就衝進入那人群中，見人就殺，往生的不少人，受傷的百多人。（編按：3月1日昆明火車站發生恐怖攻擊事件。）當地就趕緊，將這個傷(患)如何分，分(送)成十幾家醫院。

這個時候，當地醫院就開始可以接受志工，選擇一間大學，社工系的學生、老師投入，另外，那就是心理的治療師，再來就是慈濟志工。他們知道慈濟志工，平時都有走入醫院關懷，大街小巷在社會，或者是冬令，或者是，哪一個地方有需要，慈濟人長年以來有紀律，用真誠的心在付出，所以他們邀慈濟人可以進去。

慈濟人很謹慎、很用心，用最誠意，菩薩人間的心情去照顧。這間醫院最高的單位，與慈濟人這樣在互動，連這位領導，她的女兒也是這樣跟媽媽說：「看到那些慈濟人，心很安。」

這些人也是有「我」，這個「我」就是大我無私。我來人間就是要為人群付出，接受了佛法，我們要去除煩惱、不執著，我們要守好規戒，同時，發大心走入人群中去，為人群去付出。這是全球慈濟人，共同的一個「我」，是清淨無染著，那種大愛無私，已經將天下視為一個大家庭，天上天下已經，全都是我們至親的人。

這種完全將私我、執我，那種的我見，完全都是打開了。傷在他的身上，也是痛在我的心，沒有分別「我」獨占所有，完全就是奉獻人群。

但是，有的就是心有所著，見解，他有他的這個見解。為什麼這樣的見解，也是同樣一群人，他們忽然間進去，這樣就見人就殺，無冤無仇，為什麼呢？也沒有什麼樣的，為什麼呢？到底是要讓社會的形態，是怎麼樣呢？一定有他的目的；這也是見解，這種見解偏差，那就對社會有了亂象。

你們知道，這種世間就是有，無數這個「我」，每一個人的「我」，就是那麼執著。哪一個人的「我」不執著呢？所以有了執著，不論是在無常中，平時沒有去考慮到無常，所以不斷地貪著、鬥爭、爭強，這都沒有去想到無常。

也有很多的「我見」，這種的濁念，所以造成了天下人禍、亂象，這都是在那個「我」字，。所以，若是沒有「我」，那一切皆無了，我們人人都是這樣。

所以我們若把它想清楚一點，我這個「我」，我到底是要做什麼事情，才是真正有價值的「我」，對人群有利益的「我」？就像菲律賓那個大災難(海燕颱風)，全球慈濟人大家起動，為菲律賓在勸募。其中，我們馬來西亞，有一對老夫妻，在大愛(電視臺節目)的畫面上看到，自己就打電話給慈濟人：「來啊，你來，我要捐。那個菲律賓很可憐。」一對老夫妻。

慈濟人進去了，歡喜開門、接待，捐馬幣的四千(元)，是臺灣的一萬元。慈濟人就和他們說慈濟，同時說到榮譽董事。這對老夫妻就說：「我的年齡這麼大，沒有辦法做多少事情，不過，我可以捐錢。」開了兩張支票，就是二百萬元。兩老夫妻就是知道，這個大團體做這麼多的好事情，就是要很多人捐錢。

這對老夫妻，年輕時很辛苦，老來也是很勤儉，因為他們有八個孩子，八個孩子，每一個都很成功，就是他們這樣撫養。現在雖然年紀很大了，卻是很勤儉。他們很懂道理，他們知道菲律賓的大災難，更需要更多人的愛去投入，那也是「我」，這分，雖然我無法去做，但是我也盡我一分力量。

這就是同樣是人生，有的人是造福人間，有的人就是對人間，看法不同。所以，聽法，我們要不斷內自反省，外調整我們的行為。我們的行為，人人的「我」調整好了，天地之間多麼美啊！人群中多麼的溫暖啊！彼此互愛互動，這樣的人生豈不就是，宇宙天地間是最好的境界。

所以我們前面在說的經文，「鳩槃荼鬼，蹲踞土埵。」

鳩槃荼鬼
蹲踞土埵
或時離地
一尺二尺
往返遊行
縱逸嬉戲
《法華經譬喻品第三》

大家腦海中會浮現冬瓜鬼，那個形態。鬼子母，雖然只為了顧自己的孩子，不顧別人的，所以抓別人的孩子，來滿足自己的孩子。佛陀一轉變，將她度化了，現在她已經用慈母心，雖然形態沒辦法變，卻是她的心變了，變成了就是如慈母來呵護眾生。愛子的人，她送他子，有身苦病痛的，她來保護他。像這樣的，這種的人間也很多。

所以「或時離地」。就像在修行，有的人修行一偏差了，只是一昧追求，如何能夠脫離三界。有的人覺得欲界有身體，所以很辛苦，我修行要修得能夠沒有身體，但是可以享受，他到色界、無色界。

但是那個大心發不起來，這樣就還是停滯在無色界、色界，又會再墮落欲界來。這叫做還未完全解脫，哪怕你是從欲界到色界，色界還有煩惱，又再升到無色界，無色界還有微分的惑，這還不安全，這還在三界內，三界如火宅。

雖然說「我知道了。我清楚了。」你「知道」與「清楚」，這個「知道」與「清楚」有超越了嗎？若沒有超越，馬上會再回過來，所以說「一尺二尺」。有的時候從欲界升到色界，再從色界到無色界，但是沒有超越三界。

要如何超越三界呢？就是從離人我是非，沒有「我」這個心，沒有私我的心，自然就沒有人好與他計較。因為這些人都是這個，「大我」所愛，就是天地之間都是歸納為一，叫做「慈悲等觀」，全部大家都很平等，還有什麼好計較呢？沒有了。

所以我們要行菩薩道，唯有菩薩才有辦法到達，「慈悲等觀」，超越三界。除了聽法，他還能去除煩惱，從去除煩惱中再入人群，從人群中吸收了人間的苦諦——苦的道理，瞭解了苦的來源，再提升我們的警覺，提升我們要追求佛法的虔誠，這就是菩薩道。

我們不要再「往返遊行」，在「縱逸嬉戲」。一些人來到人間，真的就是玩世不恭，沒有要照這個人間的軌道，家庭失去了家庭的倫理，社會失去了社會的次序，這就是在這個「縱逸嬉戲」，人間就是這麼不平安。

再下來的(經)文就說，「捉狗兩足，撲令失聲，以腳加頸，怖狗自樂。」

捉狗兩足
撲令失聲
以腳加頸
怖狗自樂
《法華經譬喻品第三》

「捉狗兩足」意思是說，這個「蓄意擺架」。

捉狗兩足
蓄意擺架
裝模作樣
作能制伏強敵
喻執守外道之禁戒

你看狗有時候若見到人，牠就擺一個架式，同樣，裝模作樣，又再做很多的好像要去制伏人，讓你不敢靠近。像這樣的形態，這就是說譬喻有外道的執持，「戒禁取見」，就是取著這個禁戒，那就是「戒禁取見」，這就是一種的執著。

所以，這種「撲令失聲」，在那個地方，開始這個架式起來的時候，開始就要吠人。一隻狗若吠，就會很多狗跟著吠。

撲令失聲
狗吠相響
喻外道傳布於外

你們曾聽過嗎？只要一隻狗吠，群狗就全都響應牠的聲音，就吠起來。這種「撲令失聲」，先擺出架式來，然後就是出聲，開始引來了很多的聲音。這就像不是正確的道，但是有人這樣傳，傳出了非正確的道，但是有的人就是去接受，類似很多不正確的修法，他也會控制人的心。

所以像這樣一隻狗響聲，就有很多狗隨聲而響。不對的事情，一個人錯誤，那種響應起來，聞聲起舞；對或不對，不清楚，但是人家這樣說，我就是這樣傳。這都沒有經過了靜思修，那就是欠缺了「思惟修」，心靜下來，那個靜慮的境界都沒有經過，所以，這個心，人家怎麼說，我們就怎麼跟。

「以腳加頸，怖狗自樂」。那就是用狗，這個狗的腳來把它攀在肩頸上，他以為就像在修行，那也是很辛苦，總而這之，他們這個修的方法，就是這樣，叫做「戒禁取見」。禁取，那樣不行、這樣不行，一定就是要做這樣，這就是表示一種修行偏差，沒有一個軌道，很雜，沒有軌道，所修的戒行也是偏差了。所以「怖狗自樂」，讓狗會怕，我們很快樂；讓狗和狗去互咬，看得很高興，這都叫做「怖狗自樂」。

「以腳加頸」就是是訓練，不論是人去訓練狗，或者是狗與狗互相群鬥等等，這是譬喻印度有的外道教很多。

以腳加頸
怖狗自樂：
以狗腳加狗頸
自謂禁戒能取涅槃
由於使狗怖畏
以自樂
喻印度之外道
守邪戒者多
故謂之戒禁取

佛陀在世時，就是這樣這麼多的外道教，現在也是同樣很複雜。所以，這個「外道守邪戒多」，所以佛陀所譬喻，就是偏離了正法，在這個不正確的修行中，他也是有在修行，不是沒有修行，他有在修行，但是修行的方式就是偏離了。所以，我們在修行也要很用心，不要偏離了我們修行的軌道。這修行的軌道若一偏，差之毫釐，就失於千里。

要記著，一切的煩惱，都是出在「我」，「我」到底是要如何修行呢？我們若好好「我」修行，方向一定要正確，「我」在修行，我不能偏毫釐偏差；「我」與人之間，應該要縮小自己，「小我」來將就「大我」，因為「天下有事，匹夫有責」，所以不要一直自我擴大，使天下紛亂，我們必定，我們要用悲智雙運在人間中。

所以，這個「我」，能夠做好天下這麼多的好事。而若是執重在「小我」，那個私我放大了，變成了天下都歸「我」通有，若這樣，這個觀念一偏差，天下通通都亂了。總而言之，愛的力量，一定要「大我無私」，不要執著小我偏行，若是這樣就不堪設想。所以，大家要時時警惕自己，顧好這個「我」，不可偏向軌道。要時時多用心啊！

Explanations by Master Cheng-Yan
Subject: We Calculate Gain and Loss Due to View of Self (因見有我計執得失)
Date:July.10. 2015

“All afflictions come from attachment to the existence of the self. Without the self, none of these things exist. One thought of attachment to self gives rise to bonds. With a view of self, we are attached to calculating gain and loss.”

All afflictions come from “attachment,” attachment to the existence of the self. Indeed, if it were not for the “self,” what would “I” be attached to? It is due to a sense of self that when “I” come into contact with any of the matters and things of this world, “I” may take issue with other people over them. Because of this body and our sense of “self,” “I” have needs, “I” want to grasp things, “I” want to be satisfied, “I” want to be happy, “I” am very afflicted, “I” am very angry. These afflictions and all of our attachments arise from our sense of “self”. Without “the self, none of these things exist.” Due to “one thought of attachment of self,” we “give rise to bonds.” It is as if we have been bound by a rope. The entirety of our lack of freedom, all of our afflictions and all of our sufferings are encompassed by this sense of “self”. Like a thick rope or a large fishing net, this is completely covering us, binding us and trapping us. This is due to having the view of self.
This is part of our views. Therefore, among the Five Turbidities, there is the “turbidity of views”. When it comes to views, everyone’s perspectives are different, so we get into endless arguments over them and “are attached to calculating gain and loss.” Don’t manmade calamities and conflicts all begin from our perspectives?
Look at the manmade calamities in the world, such as the incident at Kunming Railway Station. In the station, countless people come and go. Every one of them has a sense of “self”. Each “self” has their own perspectives, direction and goals. Some people may be filled with hope as they pass through the station. Others might be very afflicted. So, there are millions of different views there.
Out of nowhere, a gang of [eight] individuals rushed into the crowd and attacked everyone they saw. Many died and hundreds were injured. They were quickly divided by the severity of their injuries and sent to 12 different hospitals. At this time, local hospitals started accepting volunteers. They invited students and teachers from the social work department of a nearby university. There were also therapists and Tzu Chi volunteers.
They knew that Tzu Chi volunteers had experience caring for people in hospitals and working everywhere in the community, whether holding winter [relief distributions] or providing assistance where needed. For many years, Tzu Chi volunteers have done things scrupulously and showed genuine sincerity as they gave to others. So, the Tzu Chi volunteers were invited to help.
Tzu Chi volunteers were very careful and mindful. They helped the survivors with utmost sincerity and the heart of a Bodhisattva. The upper-level administrator of this hospital worked [closely] with the Tzu Chi volunteers and the daughter of this administrator even said to her mother, “Seeing Tzu Chi volunteers, my mind is at peace.” These volunteers also have a sense of “self”.This “self” is a greater self that is selfless.“I came to this world to give to others.”
Having accepted the Buddha-Dharma we must eliminate afflictions and not be attached.
We must abide by our precepts.Also, we must form great aspirations to go among people and benefit them.Tzu Chi volunteers around the world share this same sense of “self” which is pure and undefiled.Filled with selfless great love, they see the world as one big family.
Everyone in the world is our loved one.
In this state of mind, we completely let go of our limited self, our attachment to self and our view of self.When others suffer from a wound.We make no distinction of things only belonging to us; we wholeheartedly offer them to all people.
But other people have formed attachments; they hold on to certain perspectives.
Why would these perspectives lead that other group of people to suddenly go into the train station and attack others even though they were complete strangers?If these people had not done anything to them, why did they attack them?In what way were they trying to affect the state of society?They must have had their goals.
This is also due to their perspectives.When people deviate in their perspectives this causes chaos in society.We know that in this world there are countless “I’s”.
Each of us is very attached to this sense of “I” and “mine”.Is there anyone who isn’t attached to their sense of “self”?With all our attachments even though we live in a state of impermanence we do not normally think about how impermanent things are.So, we continue to cling, to fight and to argue without thinking about the impermanence of things.
We also have many “views of self”.These turbid thoughts cause chaos and manmade calamities in the world.This all arises from “the self”.
Without this sense of “self” there would not be any of these [problems].We are all the same way, so let us think a little more clearly; what do each of us want to do with our “self” so that this “self” can be truly valuable, so that this “self” can truly benefit people?
When disaster struck the Philippines, Tzu Chi volunteers worldwide began to raise money for disaster relief.Among them was an elderly couple from Malaysia.They saw [the fundraiser] on Da Ai TV and called the Tzu Chi volunteers to say, “Please come see us; we want to donate money. We feel so sad for people in the Philippines.”
This was an elderly couple.When Tzu Chi volunteers visited them, the couple joyfully welcomed them and donated RM$4000, which is equivalent to NT&10,000.The volunteers shared with them abut Tzu Chi and how some people donated certain amounts to become Honorary Board Members.
The couple discussed this and replied.“We are very advanced in years and cannot do volunteer work ourselves. However, we can donate money.”So, they wrote two checks for what amounted to NT$2 million.
The elderly couple knew that for this big organization to do so many good deeds it needed contributions from many people.The elderly couple had worked hard in their youth and were now frugal in their old age.They had eight children, and all eight are very successful because of how they had been raised.
Now, although they are advanced in years, this couple is very frugal.They really grasped the principles.They knew of the disaster in the Philippines and that many people’s love was needed to help.This was their sense of “self”.
They thought, “Although I cannot go to help, I will still do everything I can.”
Though sharing this human existence, some humans benefit the world, and some have different views on what to do.
So, when we listen to the Dharma, we must unceasingly reflect inwardly and adjust our actions outwardly.When we can act in a way that our “selves” are in harmony, the world will become beautiful and our interactions will be filled with warmth.We will love and work with one another.Isn’t this the best state for the world to be in?
The previous sutra text states, “Kumbhanda demons were crouching or squatting in the dirt.”

Kumbhanda demons were crouching or squatting in the dirt and occasionally jumping up one or two feet into the air, travelling up and returning, lazily indulging in this game.

We can imagine what gourd-shaped ghosts would look like. The mother of demons cared only for her own children and not for those of other people. So, she captured human children to [free to] her own children. After the Buddha transformed her, she had the heart of a kind mother. Although her appearance did not change, her heart did. She became a kind mother who protected sentient beings. She sent children to those who wanted them and protected those who were suffering from illness. We often see example of this in the world.
[These demons] would “occasionally jump up”. In spiritual cultivation, some people deviate in their practice because they only seek to escape the Three Realms. Some think that living in the desire realm with this body causes great suffering and that if they can transcend this physical state they will be able to enjoy themselves. They may reach the form realm, or the formless realm, but they cannot form great aspirations. Then they remain stuck in the states of the formless realm and the form realm and eventually fall back to the desire realm. Thus they have not been fully liberated.
Even if we go from the desire to the form realm, there are still afflictions there. Even if we ascend to the formless realm, there are still traces of delusion there. That state is not fully safe; we still remain in the Three Realms, which are like a burning house. Although we say, “I know; I am clear about this, though we know and are clear, with this “knowing” and “clear understand” have we actually transcended these realms. If we have not, we will quickly return to [where we stated].
So, “one or two feet in the air” means that sometimes we go from the desire realm to the form realm, then from the form realm to the formless realm. However, we still have not transcended all three.
How can we transcend the Three Realm? Starting with interpersonal conflicts, must not think about our “self”. If we are not selfish, there is nothing for us to take issue over because our greater self loves everyone equally. When we consider the whole world as one, we can “show compassion to all equally. When everyone is equal in our eyes, what is there to take issue over? Nothing.
So, we must walk the Bodhisattva-path; only Bodhisattvas can reach the state of “showing compassion to all equally” that transcends the Three Realms. In addition to listening to the Dharma, we are able to eliminate our afflictions. By eliminating afflictions, we can again go among the people. By interacting with people, we learn the truth of suffering in the world, the principles of suffering. By understanding where suffering comes from, we can heighten our vigilance and deepen our sincerity in seeking the Buddha-Dharma. This is the Bodhisattva-path.
Let us not “travel up and return, lazily indulging in this game”. Some people in this world are frivolous and do not care about anything. They do not follow the rules of the world, so their family relationships are disrupted and society loses a sense of order. By acting this way, they are “lazily indulging in this game”. This is why the world is not at peace.

The following sutra text states, “They would catch a dog by his two legs, attacking and causing him to bark. They would stretch his legs over his neck, scaring the dog but pleasing themselves”.

“They would catch a dog by his two legs” means they “force him to adopt a certain posture”. Sometimes when a dog sees humans, he will put up a posture; he will also adopt a certain appearance and make certain gestures as if to assert dominance and keep them from approaching. This kind of posturing is a metaphor for clinging to heretical precepts, which is “the view of deviant precepts”, which means taking improper precepts.

This is having “the view of deviant precepts”. This is a type of attachment. Next is “attacking and causing him to bark”. When dogs assume this certain posture, they may start barking at people. Once one dog barks, many other dogs will bark along with him.

Attacking and causing him to bark: When dogs bark at each other it is like heretical teachings being transmitted.

Have you heard this before? All it takes is for one dog to start barking to cause a group of dogs to respond to him and also start barking. So, “attacking and causing him to bark” means that once the dog is in this posture, he then makes noise, which in turn triggers more noises. This is like when there is an incorrect teaching, but people spread it anyway. Though they are spreading incorrect teachings, some people will accept them anyway.
There are many similar [deviant] practices that have a hold on people’s minds. Like the way the barking of a single dog will trigger the barking of many other dogs, once one person does something wrong, other people may respond by following suit. “I don’t know this is the right thing to do, but someone told me about it, so I will pass it along.” They do not subject it to calm contemplation, so they lack the “cultivation of contemplation” to still their minds. They have not experienced that concentration, so their minds follow what other people say. “They would stretch his legs over his neck, scaring the dog but pleasing themselves. Some people stretch the dog’s legs over his own shoulders. They feels this is spiritual practice. That position is very painful.
In the end, if people think spiritual practice should be like this, they have “the view of deviant precepts.” Deviant precepts say, “You cannot do any of that. You have to do things this way. This shows how we can deviate in our spiritual practice and lose our path. Things are complicated without a path; we end up following the wrong precepts.
So, they “scare the dog but please themselves.” They take joy in scaring the dog or in the dog’s fighting with each other. This is “scaring the dog but pleasing themselves.” “They would stretch his legs over his neck” as a training method. Whether people train the dog or the dogs [dominate] each other in groups, this is an analogy for the people in India who upheld deviant precepts [in the Buddha’s time].

They would stretch his legs over his neck, scaring the dog but pleasing themselves: Putting the dog’s over his neck is like claiming that deviant precepts can lead to Nirvana. They cause the dog to be scared in order to please themselves. It is an analogy for the many people in India who upheld deviant precepts [in the Buddha’s time]. This is the view of deviant precepts.

During the Buddha’s lifetime, there were many heretical teachings. Things nowadays are also very complicated. There are many people who uphold deviant precepts. So, the Buddha’s analogy described how people have deviated from the Right Dharma to engage in improper ways of practice. They are engaged in spiritual cultivation; it may not seem like it, but they are. However, their way of practicing has deviated [from the Right Path].
So, in spiritual practice, we must be mindful and must not deviate from our path of practice. If we stray from the path, a slight deviation will cause a great divergence. We must remember that all afflictions arise from our sense of “self.”
“How can I engage in spiritual practice?” if “I” am to earnestly engage in practice, my direction must be correct. When “I” am engaged in spiritual practice, I must not deviate in the slightest. When “I” am among people, I must humble myself. Our “limited self” must become a “greater self,” because we all share responsibility for the world.
So, we must not feel self-important. That will cause trouble in our surroundings. [Instead], we must excerise both compassion and wisdom in the world.
So, this “self” can do many good things in the world, but if we cling to a sense of “limited self,” then our selfishness will grow until we consider the entire world as belonging to us. With this slight deviation in our minds, we will cause all kinds of trouble in this world.
In summary, the power of love comes from our “selfless greater self,” so we must not cling to our “limited self.” If we do, the results will be unimaginable. Thus, we must constantly remind ourselves to be mindful of the “self” so we do not deviate from the path. We must always be mindful.



(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)