20150811《靜思妙蓮華》離我破執契入真理(第628集)
（法華經•譬喻品第三）
⊙「一切邪執皆依我見，若離於我則無邪執。諸眾生於名色五陰妄計為身，由此身見，驅役心神，流轉不息於十二入十八界中。」
⊙「捉狗兩足，撲令失聲，以腳加頸，怖狗自樂。」《法華經譬喻品第三》
⊙「復有諸鬼，其身長大，裸形黑瘦，常住其中。」《法華經譬喻品第三》
⊙復有諸鬼，其身長大：此喻身見煩惱。身見，即我見迷思倒見，妄計為身，名為身見，豎入三世，計我故名其身長大。
【證嚴上人開示】
「一切邪執皆依我見，若離於我則無邪執。諸眾生於名色五陰妄計為身，由此身見，驅役心神，流轉不息於十二入十八界中。」
一切邪執皆依我見
若離於我則無邪執
諸眾生於名色五陰
妄計為身
由此身見
驅役心神
流轉不息於
十二入十八界中
一直說，三界之內如火宅，一念心會造三界，「三界一切唯心造」。但是，心是從哪裡來？因為我有身，我這個身體有「我」的見解，見解一點點偏差，又再執著，這樣叫做「邪執」。這個「邪執」又是在哪裡？全都是從我們的身有心，心就起身行。所以，邪思、邪見，那就是容易去「行」，就是身體去行動，再去造業，在外面造業，再包攬進來很多「我見」，所以心與身就是互相牽連。
我們人若能夠化單純，「離於我」將這個「我」離開，不要一直執在是「我」。我們將「我」，應該要如何來利用這個「我」，撥開「小我」，回歸「大我」，天地宇宙之間，無不都是與我們同等。所以，佛經裡面常常「天上天下唯我獨尊。」為什麼叫做「唯我獨尊」？其實，天地間，「我們」大家應該就是與天地同住，那就是與天地同樣，那麼的開闊，這叫做「大我」。「心包太虛，量周沙界」，這個心能夠包太虛，不就是天地之間，會合在我們心的裡面？這天下之間，既然包容在我們的心裡面，這個「大我」，就是至尊無上。
希望我們人人，將這個「唯我獨尊」，這個道理要了解，是將我們的心打開，心包太虛，天地之間收入我們的心來，所有的道理我們明白，明白道理是至尊無上。而你要明白天下，天地萬物與宇宙同體，這種的心態，那就是我們的真如本性。真如本性，我們要先離開這種小我、私己，這種的「我」。所以要「若離於我則無邪執」，將我這個「小我」拿開了，沒有我的「小我」、我的私己偏見沒有了。若能夠這樣，眾生就能夠脫離，這種私我的爭執。
不過眾生，「諸眾生於名色五陰」，我們眾生偏偏就是私己小我，所以他的見解，不離開「名色五陰」。這個「名色五陰」，就是「色、受、想、行、識」這五項。我們這個身體就是「色」，外面的形形色色，名、利、地位等等，就是都是我要的，我要追求的，我追求不到，我的感受……；或者是被我追求到了，我的感受……。所以，有了「色」，這個身體與外面的境界所緣的，這樣從內心，引外境那個感「受」。
所以，「色、受、想」，這個「想」字，就是一個「相」，外面的「相」，一直卡在我們的「心」裡。所以日常生活中，我們的腦海中，印著外面很多很多的相，很多的名相等等，所要追求一切的一切，或者是不如意，過去的一切，或者是未來所想要的一切，全部這些形像這樣卡在「心」裡。
所以「色、受、想」之後要如何？就是「行」，要採取行動。我若是要得名，我要得利，我要所得到、我所擁有的，我就要去行動，去造作很多，複製無量無數是非人我，在人間中的造作。這都是因為我們有這個「名色五陰」，所以就會去「妄計」。這種的妄計行為，都是因為有我們這個身體。
所以「由此身見」。看，世間這麼多的複雜，那就是看因為這個人，所以這個人造這樣的業，很多都是因為人——人的身體、人的思想、人的行為、人的造作，很多；這就是我們一切，都是從「邪執」，依此身體來起頭。在這個妄計中，不實在的人生，虛幻短暫的人生，他的觀念好像， 千秋百世都是他的，所以因為這樣，他「驅役心神」，自己這個心、精神，一直就是在這樣的環境中，被驅使著。
我們在三界內，這樣一直很多苦難的事情，這樣逼迫、惱亂我們的身心，這都是受驅役。「妄計為身」，以為這個身是永遠永遠，所以「由此身見」，所以不斷來「驅役心神」。我們的心，我們的精神，一直就是受這些煩惱，將我們驅役，「流轉不息，於十二入十八界中」。
什麼叫做「十二入」？「六根」：眼、耳、鼻、舌、身、意。「六塵」：色、聲、香、味、觸、法。這些合起來是「十二入」。若是「識」呢？那是跟著「六根」，緣著外面的「六塵」，所以這樣合起來，就是「十八界」。
我們這個身，與外面的「色」會合時，那個境界「塵」與「識」，與「根」再會合，「塵」就是外面種種的東西，所以我們必定要去體會。我現在在這裡說話，我的「身根」在這裡，看你們大家——你們的「色塵」在那裡，我現在的心裡起了那分歡喜，我的「意識」中歡喜，歡喜大家精進，歡喜大家認真聽法。
又想到全省(臺灣)多少的地方，慈濟人殷勤精進，天未亮，開始出門，大家都是(清晨)四點多，就要出門了。這個時間，大家都在各人的社區道場，聚集聽法。他們的「眼根」所看到的，電視上師父說話，他們看到我的影像，他們也聽到我的聲音。所以「耳根」透過現代的科技，這樣我人在花蓮，他們人在基隆、在屏東、恆春，或者是高雄、臺中、臺北等等，總共二百多個的社區道場，同在這個時候聚集在一起。視訊「薰法香」
不只是在臺灣，馬來西亞、新加坡，他們也是大家很精進。還不只，連約旦，他那邊與我們有時差，六個鐘頭的時差，卻是他沒有秒差，師父早上在說，濟暉（陳秋華）晚上在那裡聽到了。他長年累月，每一天都是這麼精進，他求法、聽法，守志奉道。
這就是我們這個身體的見解，我們是要把它用在哪裡呢？要用在就是，邪知、邪見、懈怠墮落呢？或者是要用在，提升人生的價值觀？我們要把握人身，「此身不向今生度，更向何生度此身？」我們要懂得精進用心，自然就去除邪執，去除我見，私己的小我，自然我們就去除。我們將我們的心擴大，我們要追求的是，天地宇宙萬物的道理，我們要回歸我們的真如本性。
真如本性與天地之間合一，「天上天下無如佛」。天上、天下，就是像覺悟的人，覺悟的人那就是能夠，體會天下萬物與宇宙會合，所以這叫做「大我」。我們要能夠得到這種「大我」，與天下合而為一，我們要與宇宙萬物真理來會同。所以說「天上天下唯我獨尊」，意思就是說，我們能夠開啟我們的心門，與天地宇宙道理會合起來，這就是至尊無上。我們不要又「獨計小我」，只對我們自己偏計，以為私我、私利，這樣我們就會很辛苦了。
所以最近所說的，譬喻飛禽走獸、鬼神等等，無不都是要破除我們的，我執、我知、我見。
前面經文說，「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》
這種有的戲弄狗，讓牠生氣，他覺得很快樂。狗與狗之間互相的爭鬥，只要一隻狗吠起來，所有的狗群全都吠。像這樣，意思就是，我們修行接受到法，我們要正法，我們若有一點點的偏差，分毫之差，千里之錯，自己錯，也引導了人人錯。就像一隻狗若吠起來，很多的狗群就跟著牠吠，同樣的道理。所以，希望我們大家要用心體會。這個見解，若對自已的執著執偏了，我們的身行、言教，也同樣會引導人偏差。難得這個人身，難得聽聞佛法，我們要好好從這個身體，身體力行，佛法中為典範，言正、行正，那就是入人群中，這才是我們的目標。
下面的經文接下來再說，「復有諸鬼，其身長大，裸形黑瘦，常住其中。」
復有諸鬼
其身長大
裸形黑瘦
常住其中
《法華經譬喻品第三》
「復有諸鬼」，這來譬喻作，我們的「身見煩惱」。有了這個身體，四方八達，完全疑神疑鬼，或者是所見、造作都是偏。
常常說，很感恩，慈濟人時時都是同一個時間，同一個念。看我們若在「入經藏」時，不就是嗎？異口同音，不論多少人，同樣，不同的身體，同一句經文，隨著那個韻律，我們的身行、腳步、手勢，大家在這個時間同一念心。身、口、意，同一個時間，無數人合在一念，這就是共同的一個法、一個念，所以形看起來，多麼美！人間真、善、美！在這個人間共同一個正法，這就是最真、最善、最美的。我們人人若能夠這樣，那個正道走得穩健，方向不偏差，這個隊伍就是最美，這是共心志。
但是，我們人，凡夫都已經變成了他、你、我，各人的身上都有他的偏見在，這些偏見都是「我」。這個「我」，每個人都有這種「迷思倒見」，迷了，因為你迷你的，我迷我的，他迷他的，各人的思想不同。善的人的思想，他就是正知、正見、正道法。而若是偏差的人的思想，那就是惡，煩惱重重，不斷製造人間的問題、家庭的問題、社會的問題等等，這已經是迷了，迷失了他的思想、觀念，已經顛倒了這種的見解。
所以「妄計為身」，就是為了利益，這樣甘願做很多無慚愧的事情，偏離了倫理道德。
所以「豎入三世計我，故名其身長大」。因為這個煩惱既然造下了，不能趕緊自拔起來，不能趕快解脫，他，直的就是這樣一直下去，直的是過去、現在、未來，所以這樣我們「豎入三世」。過去你用什麼因、緣、果、報在現在，現在再造因、緣，又再延續於後來。所以這樣譬喻這個鬼，就是我們的心，我們的心鬼、心魔、心的神，精神，為了這個身體造作惡業，這樣長久一直造下去，所以叫做「其身長大」。
復有諸鬼
其身長大此喻身見煩惱
身見：
即我見迷思倒見
妄計為身
名為身見
豎入三世計我
故名其身長大
所以跟大家說，「一切邪執皆依我見」。我們所做一切邪的執著，偏了的執著，就是因為「我見」，有我這個身體，所以有我的見解。我們這些見解若離開，自然我們就沒有。
不過，眾生一直一直，就是在這個「名色五陰」中，一直就是這樣，所以我們才會一直去「妄計」。世間本來就是幻化，昨天就已經過去了，沒有留著足跡在，但是，我們昨天一直執著在，今天一定要做什麼事情，不對的，還是計謀一直下去，這種的妄計。
對的事情呢？「天上天下，唯我獨尊」，這個「大我」，我們的心有包容，有心包太虛嗎？天地間一切的真理，我們有收入了嗎？我們都沒有好好來計算，我們這輩子，已經過了多少時間？佛法中，我們得了多少呢？我們有受用到的有多少？受用到，再給人、利益人群的，又是有多少？
我們這輩子這樣做，夠了嗎？還不夠，因為我們還有來生世。這種付出無所求，不斷不斷付出，這是我們的未來世。不計我，我們是要回歸於「大我」，清淨的本性，與天地宇宙合而為一。「天上天下，唯我獨尊」，就是唯有你體會道理，這是最價值、這最尊貴的，這就是真正的「大我」。「大我」絕對不是一個人的身體，「大我」就是普天下的真理，宇宙萬物所有的真理，回納在智慧之中，這叫做「大我」。
各位，學佛，一定要在為我們的，天地萬物道理來設想，所以我們若能夠，「天下大事，匹夫有責」，先從這裡開始，我們才有辦法透徹天下的道理，才能夠收納進來。總而言之，希望人人要慎思，要多用心。
Explanations by Master Cheng-Yan
Subject: Transcending the Attachment to Self (離我破執契入真理)
Date:July.11. 2015
“All deviant attachments are based on the view of self. Without the self, there are no deviant attachments. All sentient beings, from name, form and the Five Skandhas, generate delusional attachments to the body. This deluded ‘view of self’ drives the mind and spirit to incessant transmigration through the Twelve Entrances and Eighteen Realms.”
I have been talking about how the Three Realms are like a burning house. The mind gives rise to the Three Realms; “The Three Realms are created by the mind.” However, where does our mind come from? We have one because we have a body. Because of our body, we see from the perspective of our “self”. If these perspectives are not correct, and if we are, furthermore, attached to them, we call those “deviant attachments”.
But where do “deviant attachments” come from? From the mind in our body, the mind which leads our body to take action. Therefore, deviant thinking and deviant views easily translate into “action,” and through these actions, we create karma. We create karma in the world, which comes back to reaffirm our “view of self”. Thus, our minds and bodies influence each other.
If we can simplify things again, we can be “without the self”; we can transcend this sense of “self” instead of being constantly attached to it. How can we make the best use of this “self”? By setting aside our “limited self” and returning to our “greater self”. Then, we will treat everything in the world as our equal.
Buddhist sutras often contain the line, “In all of heaven and earth, I alone am supreme.” Why did the Buddha say, “I alone am supreme”? Actually, in this world, we must be in harmony with both heaven and earth, meaning we must be as encompassing as they are. This way of being is called the “greater self”.
Thus, “Our minds can encompass the universe and embrace all the worlds within it.” When our minds can encompass the universe, doesn’t that mean that everything in the world is contained within our minds? When everything in this world is accommodated within our minds, this “greater self” is unsurpassed and supreme. I hope that all of us, when we hear, “I alone am supreme,” can understand the principles behind it. By opening up and expanding our minds to encompass the universe, our minds can embrace everything in this world. By understanding all these principles, we are in a state that is unsurpassed and supreme.
We must understand the world. All things in the world have the same essence as the universe. When we have this understanding, [we have returned to] our nature of True-Suchness. To reach this [true] nature, we must first let go of our limited self and our selfishness, our [attachment] to “self”. “Without the self, there are no deviant attachments”. We must let go of our “limited self”. Without our “limited self,” we will be free of selfishness and biased views. By achieving such a state, sentient beings can be liberated from the contentious attachments of selfishness.
However, for all of us, “All sentient beings, from name, form and the Five Skandhas, [generate attachments].” Unfortunately, sentient beings are selfish and have a limited view of “self”. Therefore, our perspectives are limited by “name, form and the Five Skandhas.” “Name, form and the Five Skandhas” refer to form, feeling, perception, action and consciousness, the Five Aggregates. This body of ours is an example of “form”. Things around us of various shapes and colors, personal recognition, wealth, status, etc are all things that we want and pursue.
When we pursue but cannot obtain them, we feel certain ways. When we do get what we want, we feel something different. So, once there is “form,” we connect to external conditions with our bodies.This evokes a “feeling” in our minds.
So, after form and feeling is perception.The [Chinese] character for “perception” is made up “appearance” [and “mind”].The external appearances we see continue to be kept in our mind.
Thus, in daily living, our minds become imprinted with many appearances and labels.
Everything that we are currently pursuing, everything in the past that did not go the way we wanted and everything we want to have in the future are all appearances that are stuck in our minds.
What comes after “form, feeling and perception?”“Action”; we then take action.If we want personal recognition and wealth, or if we want to possess anything else, we must take action.This gives rise to countless interpersonal conflicts and leads us to create karma.All this happens because of “name, form and the Five Skandhas”.Thus, we “generate delusional attachments”.
We engage in these delusional behaviors.It is because we have this physical body that we form “this deluded view of self”.
Look at all the complications in the world.
Because a certain person is there, they create a certain kind of karma.This is all because we have this human body, a human way of thinking, a human way of behaving, a human way of creating karma and so on.It all arises from our “deviant attachments” and originates with having this physical body.
Our delusional attachment to this illusory life, this short and temporary life, leads us to go about as if everything will be our s for countless generations to come.This therefore “drives the mind and spirit”.
Our mind and spirit are constantly driven while in this environment.Within the states of the Three Realms, so many difficult matters are oppressing and disturbing our body and mind.
Thus we are driven by our “delusional I attachments to the body,” because we mistakenly believe that this body will last forever.Thus we form “this deluded view of self” that continually “drives our mind and spirit”.
Our mind and our spirit are constantly driven by these afflictions, hence our “incessant transmigration through the Twelve Entrances and Eighteen Realms”.
What are the Twelve Entrances?The Six Roots are our eyes, ears, nose, tongue body and mind.The Six Dusts are form, sound, smell, taste, touch and thought.Together they comprise the Twelve Entrances.
What about the Six Consciousnesses?They arise when the Six Roots connect with the Six Dusts.All these combine to form the Eighteen Realms.
When this body of ours comes in contact with a “form” in the world, in that state, the “dust” and our “consciousness” and our “root” are all connected.“Dust” refers to the sense objects around us.We must make an effort to comprehend this.
Right now, as I sit here speaking, my “body-root” is here and.I use it to look at all of you.The presence of your “form-object” gives rise to happiness in my mind, so I experience joy in my “mind-consciousness”.
I am happy to see your diligent practice and to see you earnestly listening to teachings.You remind me of how, all across the country, Tzu Chi volunteers are diligently practicing.They leave the house before dawn.Many of them leave their house before 5am.
At this time of the morning, they gather in their spiritual practice center to listen to the teachings together.What their “eye-root” see is a television screen with me speaking.
They can see my image, and they can also hear my words.Their “eye-root” can do this because of modern technology.I am sitting here in Hualien and they are in Keelung, Pingtung, Hengchun Kaohiung, Taichung, Taipei etc., in more than 200 local practice centers and we can all gather together at the same time.
This includes not only volunteers in Taiwan, but in Malaysia and Singapore as well.They are also very diligent.Even volunteers in jordan are with us.Because of the time difference, they are six hours behind us; but they are not a second behind in their study.
As I teach here in the morning in Taiwan,Chi Hui is listening to me at night in Jordan.
Over all these months and years, he has diligently practiced every day. He seeks the Dharma, listens to it and upholds his vows while following the path. This is the perspective we apply to our lives. What perspective do we use for our lives? Is it one of deviant understanding and deviant views, which will cause us to fall, or is it a perspective that helps us increase the value of our life? We must make good use of this body, because, “If we do not transform ourselves in this life, in which life will we transform ourselves?”
If we are diligent and mindful, naturally we will be able to eliminate deviant attachments and the views of self. Our selfish and limited sense of self will naturally be eliminated.
When we open up our minds broadly, what we will be pursuing are the truths of all thigs in the universe. We must return to our nature of True Suchness. Then this [pure] nature can be united with the universe. “In all of heaven and earth, there is none like the Buddha”. In all of heaven and earth, it is the awakened ones who are able to comprehend all things and unite with the entire universe. This is called the “greater self”.
When we can achieve the “greater self”, we can be one with the world and can understand the truths of all things in the universe. “In all of heaven and earth, I alone am supreme” means that if we can open up our minds to unite with the truths of the universe, we will be unsurpassed and supreme.
So, we must not be self-centered or small-minded, thinking only of ourselves, working only for the sake of our own benefit. This would be very painful.
Recently, we have been discussing the analogies of birds, beasts, ghosts, etc. for the sole purpose of breaking through our attachment to, understanding of and view of self.
The previous passage 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”.
Teasing dogs and making them angry makes some people very happy. When two dogs fight with each other, all it takes is for one to bark, and then the entire pack of dogs will bark. This teaches us that, in spiritual practice, when we accept the Dharma, we must abide by the Right Dharma. If we deviate from it even slightly, that slight deviation can take us far off course. Not only will be wrong, we will also guide others wrongly.
This is just like when a single dog barks; many other dogs join in and bark with him. The same principle applies here. Therefore, I hope we can all mindfully realize this kind of perspective. If we allow our attachments to lead us astray, then our words and deeds will lead others astray in turn.
This human form is precious, as is the Dharma. So, we must earnestly make use of this body to put the teachings into practice and to be an exemplar of the Buddha-Dharma with proper speech and action. When we go among people, this must be our goal.
The next passage states, “There were also many ghosts, their bodies long and large. Naked, black and gaunt, they have long abided there”.
“There were also many ghosts” is an analogy for the afflictions of view of self. When we have this physical body, we are, at every turn, overly suspicious, or perhaps, everything we see and do is biased.
I always say that I am very grateful when Tzu Chi volunteers gather at the same time and share the same state of mind. When people perform the musical adaption of teachings, don’t their many voices carry the same tune? No matter how many people join in, it is the same. All these individuals are reading the same verse and following the same rhythm with their body, in their steps and hand gestures. When they do this, they are in the same state of mind. In body, speech and mind, many people are in the same state at once. They share the same teachings and state of mind, so they can produce this beautiful appearance. This is truth, goodness and beauty in the world. When we all share Right Dharma in the world, that is the most true, good and beautiful thing.
If we can all steadily walk the Right Path without deviating from our course, our procession will truly be beautiful. This comes from sharing a common commitment. However, we humans draw distinctions between “you”, “me”, and “him”. Every person has a set of biases.
These biases are centered around the “self” Regarding this “self”, everyone has “mixed-up views and confused thinking.” We are confused because each one of us is lost in different things. Everyone’s thinking is different. Good people’s thinking contains right understanding, right views and right teachings of the Path. The thinking of people who have gone astray will be negative and filled with afflictions, continually causing problems in the world, in their families, in society, etc.. Thus, they are lost and deluded in their thinking and idea, their perspectives are all mixed-up.
So, they have “deluded attachments to the body.” For the sake of personal gain, they have willingly done many shameless things. They have deviated from morals and virtues. So, “Deluded attachments to self” “extend through all three periods of time.” “This is the meaning of their bodies [are] long and large.” Once we create these afflictions, we cannot immediately extricate or liberate ourselves from them, and they will extend into the future extend through past, present and future. Thus they “extend through all three periods of time.” The karmic causes and conditions we have created resulted in the retributions we currently face. And now we create karmic causes and conditions that will extend into the future. This is why ghosts are used as an analogy for our minds. There are ghosts, demons and spirits in our minds. Because of this body, we create negative karma and will continue to do so for a long time. Thus, “Their bodies [are] long and large.”
There were also many ghosts, their bodies long and large: This refers to afflictions caused by view of self. The view of self: The mixed-up views and confused thinking that there is an existent self.Perverse calculations for the sake of the body are called “view of self.” The deluded attachments to the self extend through all three periods of time. This is the meaning of “Their bodies [are] long and large.”
Therefore, I say to everyone, “All deviant attachments are based on the view of self.” These deviant attachments of which I speak all arise from our view of self. Because we have this physical body we have these perspectives. If we transcend these perspectives, we will no longer have these [attachments]. However, sentient beings are constantly immersed in “name, form and the Five Skandhas.” Because we are always like this, we continue to form deluded attachments.
This world is inherently illusory. Yesterday has already passed, not a trace of it remains. However, yesterday we may have been attached to doing certain things today. We continue to plan for the wrong things. That is a delusional attachment. What about the right things to do? “In all of heaven and earth, I alone am supreme.” This comes from having a greater self.Have our minds encompassed the universe? Have we embraced all the truths of the world? We have not made an effort to calculate how much time has passed by already. How much Dharma a have we obtained so far? How much of it have we applied?
If we have applied and shared it, how many people have we benefited? Is it enough to just do this in this lifetime? No, it is not, because there are still lifetimes to come. This giving without expectations, giving continually without ceasing, must continue in our future lifetimes. We must go beyond ourselves and return to our greater self. Our pure intrinsic nature must become one with the universe.
In all of heaven and earth, I alone am supreme“ means only by realizing the truths can we attain the most valuable and precious greater self.
“Great self” does not refer to the body of a single individual, but rather to the truths of all things. The truths of all things in the universe are all encompassed within wisdom. This is the “greater self.”
Everyone, as we learn the Buddha’s Way, we must contemplate everything from the perspective of all things in the world. If we “share responsibility for the world.” If this is our starting point, we will have a way to thoroughly comprehend all the principles of this world and take them to heart.
To sum it up, I hope that everyone can think on this carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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