20150826《靜思妙蓮華》斷常諸見陷三界 (第639集)
（法華經•譬喻品第三）
⊙「斷見是堅持今滅永斷，不復再生的不畏因果；常見是堅持今後常住，永恆不滅的外道偏見。」
⊙「惡獸毒蟲，藏竄孔穴，毗舍闍鬼，亦住其中，薄福德故，為火所逼。」《法華經譬喻品第三》
⊙「共相殘害，飲血噉肉，野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」《法華經譬喻品第三》
⊙共相殘害，飲血噉肉：利鈍眾生，所計各異，互相各有是非爭端，共相殘害。
⊙既於道行中起諸見，則不能生無漏定慧，但著禪味，如飲血噉肉。
【證嚴上人開示】
「斷見是堅持今滅永斷，不復再生的不畏因果；常見是堅持今後常住，永恆不滅的外道偏見。」
斷見是
堅持今滅永斷
不復再生的
不畏因果
常見是
堅持今後常住
永恆不滅的
外道偏見
「斷見」，那就是很堅持，也就是很執著，他認為只要我歡喜，沒有什麼不可以。來生，哪有什麼來生呢？我就是不相信來生。這輩子盡量享受，做我想要做的事，我不怕有什麼後果、來生。這叫做斷見，他就是不相信因果。
若是「常見」，那也是同樣，這種的堅持，堅持我這一生假使沒有修好，沒關係，來生，來生同樣再當人，我來生還有機會。像這樣，以為人永遠就是人，牛、羊、狗、豬永遠永遠，再來生還是牛、羊、狗、豬，這就是執著「常」的見解。他的見解很堅持，無法讓人引導他走向正路。這種「常見」，「斷見」與「常見」，這全都是兩項極端的偏差。
我們應該要很相信，因緣果報觀，不要修那個永恆不滅，或者未來斷滅，這都不對的，這都是外道偏見。
外道修行，他感覺有物質，這個貪欲不好，所以希望能夠去除，物質的欲、男女的欲等等，所以他就要修到色界。色界有十六天，色界的十六天，它就是，還有心理、精神上的欲。這樣，有的外道教，也說這樣還不清淨，就是他要修到很清淨，所以他就要修到無色界，就是沒有身體的物質，也沒有雜念的煩惱。但是，那種的禪修，到那個最極頂的時候，他還是有欲，什麼欲呢？就是欲求在那種非分，無法去想像，「非想非非想」這個境界，內心那分傲慢就是，還無法全部完全去除，那種私己傲慢的煩惱還在。
有時候，這個外道教修的禪，若一偏了，那就是我們常常聽到的，走火入魔，很危險！我們平常人不要去試。
記得在我還在很年輕，未出家之前，在我的故鄉，有一個家庭，吃齋吃得很清。原來他們稍微偏了，其中的主人就是在這個教內，是領導者，有一天，忽然間從窗戶，這樣就從樓上跳下去，當然，跳下去就是往生了。家裡的人就說：「他就是這樣在修，他說他看到天梯，有人叫他『來啊！天梯已經在你的面前。』他說：我要上天堂，天梯在我的面前了。」這樣從窗戶就跳下去。這就是走火入魔。
後來才知道，常常他都說有看到、有聽到，都在和人對話，真的說一些人家聽不懂的話，卻是很多人相信他說的話，所以稱他是，他們這個教的領導人。這就是走火入魔啊！這是很可怕。
所以我們學佛，我們是學在真實道。什麼叫做真實道？現實的人生，怎麼樣的人生方向？正確的方向，要向著正確，有道、有路可走的方向，而且合情合理，這個人群中來待人處事，能夠對人很圓滿，做事很圓滿，若這樣，道理就圓滿了。
佛陀用心來教育我們，所說過的道理，除了人要如何做，我們若是聽不很清楚，或者是沒有警惕性，佛陀就用種種譬喻，讓我們瞭解、聽得進去，能夠身體力行，這是佛陀對人間的教育。
所以，我們在《法華經》，一直編輯經文也很細心，重要的道，除了長行的經文，這樣讓我們瞭解，恐怕我們不細心，讓它漏失了道理，所以就又再重複，經典很多重複，譬喻很多人、事、物，包括動物，包括鬼神。這就是佛陀的慈悲，用三界內種種有的形態，來譬喻、教育。所以我們學法，總是要用耐心、細心、用心，非常縝密去思考，我們日常生活中，這些動物的生態，與我們起心動念的心態，我們有沒有這樣？所以這是要時時自我警惕。
前面的(經)文，「惡獸毒蟲，藏竄孔穴，毗舍闍鬼，亦住其中，薄福德故，為火所逼。」
惡獸毒蟲
藏竄孔穴
毗舍闍鬼
亦住其中
薄福德故
為火所逼
《法華經譬喻品第三》
這就是要告訴我們，這種惡獸毒蟲，牠一直藏竄在孔穴中，無處不有。有形的東西，就是化成了我們內心的妄念，不斷無明妄念，都是藏在我們的內心裡；而且「毗舍闍鬼」也是在裡面，所以我們的心一疑，作怪等等。這種就是沒有深信因緣果報，沒有善根接受正法，這種惡獸毒蟲布滿了我們的心，這是煩惱疑惑，自然造了很多的業，驅使我們。
下面再說，像這樣「共相殘害，飲血噉肉，野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」
共相殘害
飲血噉肉
野干之屬
並已前死
諸大惡獸
競來食噉
臭煙熢㶿
四面充塞
《法華經譬喻品第三》
這也就是譬喻這些惡獸毒蟲，這些東西還是在我們的內心裡，像這樣，會唆使我們互相殘害。
在佛陀在世時，那時候，佛住在王舍城裡的精舍修行，一群比丘很精進。就像我們現在，慈濟人很用功精進來聽法，聽了之後又再互相來討論這個法，這這個一樣，佛陀那個時代，也是一群精進的比丘，互相精勤學問。
在這當中，佛的僧團中有「六群比丘」，就是有一群沒有很精進，不肯精進，也不要聽話，不要守法，不要如規。這種少數的比丘，這些比丘看大家這樣在精進，自己的內心覺得：「要叫我這樣，我沒辦法，但是大家這樣一直精進，我會輸人很多。」所以他們幾個人就說：「我們就想辦法，讓大家不要那麼精進。」
他們就用，我去向某位比丘說，去跟他說，就說：「你很精進，我看你就很精進，你對人也很好，為什麼某某比丘說，你怎樣怎樣，我聽了很受不了，所以我來跟你說。」聽到，被挑撥的比丘聽到，「怎麼會是這樣？為什麼他這樣毀謗我？我的心不高興。」
另外一群就去，向另外精進的比丘說：「你有聽到嗎？某某比丘真的是，他對你的成見很大，在你的背後批評你，我有聽到，我聽得替你抱不平，所以我趕緊來跟你說。」這位比丘也是這樣，聽了很生氣。就這樣整個僧團裡，就這樣散開，你遇到我，不和我互相問好，也不跟我說話，就好像不相識的人，整個僧團這樣的生態，那個道氣完全散失。
有一群長老比丘從外地回來了，看到這團的僧團，本來是那麼精進，為什麼呢？所以他就去瞭解，原來就是有人在中間挑撥，所以勸他們：「你們能親自去問，問對方某某人為什麼生氣。」
其中一位比丘就去問：「我到底有哪裡不好，為何你看到我，好像不相識的人？為什麼啊？」他說，對方也說：「是啊！我也不知道你是怎麼樣？怎麼看到我會這樣，你平時都批評我怎樣，我對你那麼好，我是哪裡不對，你到處批評我。」他說：「是誰說的？」他說：「就六群比丘中的，甘個比丘這樣跟我說。」
這個事情知道了，都是六群比丘在作怪，所以這長老知道了，就將這些精進的比丘叫過來，說：「你看，這就是你道理分不清，你的煩惱無明還是在惑與疑，大家有這樣的心，應該不能解開的心理，趕緊去請教佛陀。」
佛陀就向著這些六群比丘說：「為什麼你們會在僧團裡，互相毀謗，散播這種的不實的惡言惡語？」這些六群比丘他承認了，就說：「我沒辦法精進，但是我永遠都輸人家，所以我不希望大家那麼精進，我才會去向大家說這些話。」佛陀就說：「這種同樣是一種法，兩舌來鬥爭，這是非常錯誤，是一種罪惡行為。」
佛陀開始就提一個譬喻：過去一隻虎、一隻獅，還有野干。這虎和獅，虎的名字叫做善牙，獅的名叫做善嚙，兩隻，這兩隻虎與獅感情很好，若是要去找吃的東西，就是一起。但是野干都跟在後面，所要吃的東西、所找的獵物，就已經沒了。所以牠就想，只要就是這兩隻，虎與獅能夠分開，各自去找牠們所要吃的，中間我就有機會找到我的獵物。
所以牠就去向虎說，說：「我看你是很威猛，但是獅子說牠看不起你。」虎聽到很生氣。(野干)又去跟獅子說：「我看你形象莊嚴，但是虎覺得你是一個，很骯髒的東西，所以，也是很看不起你。」獅子聽到也很生氣。但是在這當中，獅與虎，虎又想，「可能嗎？雖然我這麼生氣，我看牠也是這樣離遠遠的，到底是怎樣？我生氣，牠離遠遠的，這其中必有緣故。」
所以，有一天，牠就走近獅的身邊，就問：「最近為什麼，你離我這麼遠呢？」獅子也說：「因為你說我的身體不乾淨，所以我就不要靠近你。」「是誰跟你說的？」「野干。」「對啊！野干也跟我說，你看不起我。所以這就是野干的一個問題。」看，獸類有這樣，人類也有這樣，甚至是修行僧團也有這樣。
看看現在的社會，現在，看，也是同樣，一些無知的人，聞聲起舞，在那裡衝動，互相在對立，想想看，到底目的是為了什麼呢？這樣是擾亂了自己的心，浪費了時間，傷害自己的身體，到底對自己有什麼好處呢？真正人生的幸福，就是各人在各人的崗位上，認真精進，對人間有益付出，這樣才是真正人生的道理。
所以經文裡，我們若現在說到這裡，看到現代的社會，不就是「共相殘害」嗎？這種「飲血噉肉」，讓他們去互相爭啊、殘殺啊，後面這些東西就是他們，其他的能得。所以外面相咬，咬死之後，這些肉就是那些唆使的人，所得的，這豈不就是同樣的道理嗎？獸類是這樣，人類不也是這樣？所以，「利鈍眾生，所計各異」。
共相殘害
飲血噉肉：
利鈍眾生
所計各異
互相各有是非爭端
共相殘害
利，五利使；鈍，五鈍使。大家還記得吧？這個心裡的貪瞋癡，與身外的行為，修行的方式，這樣兩項合起來，造作了多少的惡業啊！
其實，每個人在造作，大家各懷有不同目的，你有你的目的，我有我的目的，但是彼此的目的都不同，卻是合起來來相爭，互相利用。有的人，利用這群無知的人，唆使他們出來，讓他們去爭，像這種互相各有是非爭端，可怕啊！這樣的人間真的可悲、可怕，因為是自己在「共相殘害」。
所以「既於道行中起諸見」，就是在修行當中就起了，種種種種的見解不同。
既於道行中起諸見
則不能生無漏定慧
但著禪味
如飲血噉肉
修行的道場需要人心安定，一個大社會更需要民心穩定。所以說，同在這個道行中，起種種不同異常的見解，不同的見解，不能生無漏定慧。因為我們煩惱在我們的心，有漏心，戒定慧哪有辦法，在我們的內心生呢？所以沒辦法了。
「但著禪味」，卻是有這類的修行者，光是貪著在禪味，一味要貪著更高，「非想非非想處天」。自己的內心充滿了煩惱，哪有可能完全都沒有欲心，沒有色的心？不可能。哪有辦法到無色的境界去呢？所以說來，學佛還是老實修行，兩隻腳踏在土地，兩隻腳前後踏出，前腳走，後腳放，向前走，方向對，就是我們最穩當的修行。所以我們要時時用心。
Subject: Trapped By Nihilism and Eternalism (斷常諸見陷三界)
Date:August.01. 2015
“The view of nihilism is insisting that the end of life is eternal and that there is no rebirth. Thus there is no fear of cause and effect. The view of eternalism is insisting that one can abide permanently is this and future lives and that there will never be an end. These are heretical and extreme views.”
Nihilism means that one insists on and is stubbornly attached to the thought that, “As long as it makes me happy, I can do whatever I want. Is there really such a thing as a future life? I refuse to believe in future lives. I will enjoy this life as much as possible and do whatever I want. I’m not afraid of facing any consequences or what may happen in future lives.” This is the view of nihilism; these people do not believe in the law of karma.
People with the view of eternalism are similar. They insist that, “Even if I do not properly engage in spiritual practice in this life, it does not matter because I will be born human again in my next life. I will have another chance next life.” People with these views believe that humans will always retain human form and that cows, sheep, dogs and pigs will always be reborn as cows, sheep, dogs and pigs. They are attached to this perspective of permanence. They firmly hold on to this perspective so that cannot be guided onto the right course. This is eternalism. Nihilism and eternalism are the two extremes of deviated views.
We should believe in the karmic law of cause and effect. We cannot practice assuming that everything is everlasting and unceasing or that everything will end and cease forever. Neither of those views is correct. They are the extreme views of heretical teachings.
Practitioners of other religious teachings may feel it is not good to desire material things, so they hope to be able to eliminate their desires for material things, sensual pleasures, etc. This is why they practice to reach the form realm.
In the form realm there are 16 heavens. In these 16 heavens there are still psychological and spiritual desires. There are religious teachings that say [the form realm] is still not a pure state and that to cultivate a higher state of purity, people must practice to reach the formless realm, where there is not physical substance, nor afflictions form discursive thoughts. But when they cultivate this meditative state and have reached that pinnacle, they still have traces of desire.
What kind of desire? A kind of presumptuous desire for that unimaginable state of neither thought nor absence of thought. Thus, the arrogance inside of them is something they are still unable to entirely eliminate. They still have afflictions from being self-centered and arrogant.
Sometimes, with the meditative states that these heretical practitioners are cultivating, once they deviate, they may end up like people we often hear about, acting as if they are possessed. Those practices can be hazardous, so we normal people should not try them.
I remember when I was still quite young, before I became a monastic, there was a family in my hometown who kept a strict vegetarian diet. It turned out their practices was slightly deviant. The head of that family was the leader of a religious sect.
One day, he suddenly jumped out of a window on an upper floor. Not surprisingly, he died from the impact. His family said, “He was engaged in spiritual practice and said that he saw a ladder to heaven. He heard someone call to him, ‘Come here!’ The ladder is right in front of you. Then he said, “I’m going to heaven. The ladder to heaven is right here.” Then he stepped out of the window. It was as if he was possessed. Later it became known that he constantly saw and heard things.He had [imaginary] conversations in languages that no one understood.
Nevertheless, many people believed his teachings, so they made him the leader of this sect.This is what we mean by possession.This is very terrifying.
So, as Buddhist practitioners, we are learning the true path.What is the true path?Living a practical life.How do we choose a course in life?
We need one that takes us in the correct direction.We need a path, a road that we can walk, one that teaches us kind and reasonable ways to interact with people and matters.
When our interactions with others are harmonious, and we can deal with matters harmoniously, we are in completely harmony with the principles.
The Buddha put His heart into teaching us.
The principles that He taught us were about more than how to be good people.Because we may not have understood them clearly or because we may lack a sense of vigilance, the Buddha used all kinds of analogies to help us understand and accept the teachings so that we can put them into practice.This is what the Buddha taught humans.
As we learn the Lotus Sutra, we can see how meticulous the editors were.With the important teachings, aside from using prose sections to help us to understand, out of fear that we might be inattentive and miss out on these spiritual principles, the editors repeated them.
There is much repetition in the sutras; this includes the many analogies for people, matters and objects that refer to animals, ghosts and spirits.The Buddha, in His compassion, used various things that exist in the Three Realms as analogies to teach us.
So, as we learn the Dharma, we must be patient, meticulous and mindful and carefully contemplate our daily living.Do these animals’ ways of living resemble the mindset we have when we give rise t discursive thoughts?
We must constantly remind ourselves to be vigilant of this.
The previous sutra passage states, “The vicious beasts and poisonous creatures were hiding and scurrying inside holes and dens, and the pisaca demon was living inside as well. Because their blessings were meager, they were hard-pressed by the fire.”
This passage tells us about vicious beasts and poisonous creatures that hide and scurry inside holes and dens; they are everywhere.These tangible things can be turned into the delusions inside our minds; we endlessly conceal ignorance and delusions inside our minds.
“The pisaca demon” was living inside as well.
In our minds, when doubts arise, they cause trouble and so on because we do not have deep faith in the karmic law of cause and effect and do not have the roots of goodness for accepting the Right Dharma.
These kinds of vicious beasts and poisonous creatures fill our minds.These afflictions, doubts and delusions naturally lead us to create much karma because they drive our actions.
The following passage states, “they cruelly harmed and killed each other, drinking blood and eating flesh. The jackal and his ilk had already died. All the large vicious beasts contended for food to eat. The stinking smoke permeated all four directions.”
These analogies of vicious beasts and poisonous creatures are still referring to things in our minds.These will incite us to hurt one another.
During the Buddha’s lifetime, there was a time when He was engaged in spiritual practice at the abode in City of the House of Kings.There was a group of very diligent bhiksus there.
This is just like Tzu Chi volunteers now, who are diligently listening to the Dharma.After listening, they discuss those teachings with one another.
That is the same as how during the Buddha’s lifetime, this group of diligent bhiksus, earnestly learned from one another.
In the Buddha’s Sangha, there was also “the band of six bhiksus”.This group of bhiksus was not very diligent.They were unwilling to be diligent, to listen, to abide by the Dharma or to follow the rules.This small number of bhiksus watched as everyone else advanced diligently.
In their hearts they felt, “If you want us to do that, we won’t be able to, but if everyone else is advancing diligently, we will fall far behind the others.”
So, this group of bhiksus said, “Let us think of a way to keep the others from advancing so diligent.”
To achieve this, [they spread rumors]. They said things like, “I can see that you are advancing very diligently and that you treat the others so well, but such-and-such bhiksu is saying all sorts of things about you. I cannot stand by and allow this to continue, so I wanted to tell you what is happening”.
The bhiksu they spoke to began to wonder, “How can this be? Why would he slander me like this? This makes me very upset”. Then the “the band of six bhiksus” would go to the other diligent bhiksu and say, “Have you heard? Such-and-such bhiksu is very prejudiced against you. I have heard him criticize you behind your back. When I heard this I felt outrage on your behalf, so I hurriedly came to tell you this”. When that bhiksu heard this, he too was very angry. In this way, this sense of discord spread through the Sangha.
When the bhiksus encountered each other, they stopped greeting one another and stopped talking to one another. It was as if they had become strangers. When the entire Sangha began to behave like this, the atmosphere of spiritual refinement disappeared.
When a group of elders returned from a trip away, they saw what had happened to the Sangha, which had once been very diligent. How did this come to be? In trying to understand the situation, they realized that someone had sown discord, so the elders counseled all of the monastics, “You can speak directly to the other person and ask them why they are angry with you”.
So, one of the bhiksus went and asked, “What is it that I have done wrong, so that now when you see me, it is as if we are strangers? What is the reason for this?” The other bhiksu then replied, “I also want to know why it is that you treat me so poorly. You are constantly criticizing me after I have always treated you so well. What have I done to you that makes you criticize me all the time?”
The first bhiksu asked, “Who told you that?”. The second replied, “Bhiksu such-and-such, one of the band of six bhiksus told me so. ”Thus they realized that all of this trouble had been stirred up by these six bhiksus.
When the elder learned about this, he called the diligent bhiksus over and said, “See this is because you have not clearly understood the principles. Your afflictions and ignorance are still giving rise to delusions and doubts. Since you have this mindset, a problem in your mind that you cannot resolve, you must quickly consult the Buddha”.
The Buddha turned to the band of six bhiksus and asked, “Why were you slandering people in this Sangha by spreading false and negative things?”
The band of six bhiksus admitted that, “We are unable to advance diligently, so we will never be as good as the others. In order to prevent the others bhiksus from advancing so diligently, we spread these rumors among them.”
The Buddha said, “This is also a teaching. Causing discord with gossip is a severe mistake. It is a transgression”.
The Buddha then gave an analogy, saying, “In the past there was a tiger, a lion, and a jackal”. As for the tiger and the lion, the tiger’s name was Good Fang, and the lion’s name was Good Gnawer. These two were very close. When it was time to look for food, they often would go out together. Meanwhile, the jackal followed behind them, so when looking for prey, there was already nothing left for him to eat.
He thought, “If only I could separate them, if I could split up the tiger and the lion so that each would seek food on their own, then perhaps I would have a better chance”. Thus the jackal went to the tiger and said, “I can see that you are very brave and powerful, but the lion said that he looks down on you!”
When the tiger heard this he was very angry. Then [the jackal] went to the lion and said, “I see that you have a magnificent appearance, but the tiger thinks that you are a very filthy creature, so he looks down on you”. When the lion heard this, he too was quite angry. When they saw each other, the tiger wondered, “Does he really think that? Though I am quite angry, the lion also seems to be avoiding me. I wonder what is going on. I am angry, and he has distanced himself from me. There must be a reason for this”.
So, one day he approached the lion and asked him, “Why have you recently become so distant from me”. The lion then replied, “Because you said that I was unclean, I did not want to come close to you”.Who told you this? The jackal “Really? It was also the jackal who told me that “you looked down on me!” This is a problem created by the jackal.
You see, what happened to these animals can also happens to humans, even spiritual practitioners in the Sangha. Look at society today. You can see that the same is happening now. People who lack understanding will blindly act on what they hear. They react rashly and end up opposing each other. Think about it; just what is the purpose of doing this? It disrupts their minds, wastes their time and harms their body. How does this actually benefit them in the end?
True happiness in life lies in each of us fulfilling our responsibilities.By beings earnest and diligent, we can give of ourselves to benefit the world. This is truly a principle of life.
As we discuss this part of the sutra and look at society today, don’t we see people who cruelly harm and kill each other? It is as if they are drinking blood and eating flesh. Some people cause other to fight and harm one another so that afterwards they can take what they want, can seize whatever is left.
After the other animals have attacked and killed each other, the one who incited it will get what meat is left Isn’t this the same principle? This is what some animals are like. Aren’t some humans just the same?
“Sentient beings’ acute and chronic afflictions cause them to each cling to different things.”
They cruelly harmed and killed each other, drinking blood and eating flesh: Sentient beings’ acute and chronic afflictions cause them to each cling to different things, resulting in mutual struggles and disputes.
Thus they cruelly harm and kill each other.
There are five acute afflictions and five chronic afflictions. Everyone remember these, right? The greed, anger and ignorance in our minds, along with our external behavior and methods of spiritual cultivation, when combined together, lead us to create so much negative karma! Indeed, when each of us takes action, we each have different objectives. You have your objective and I have mine. Our objectives are different, so when we come together we fight and try to take advantage of each other. Some take advantage of this ignorance to incite people to fight each other. Such are the origins of people’s conflicts with each other. This is frightening! A world like this is lamentable and frightening because of the harm that humans cause each other.
So, “When these views arise in the practice of the Path” means that as we engage in spiritual cultivation we may form various different perspectives.
When these views arise in the practice of the Path, one cannot give rise to flawless Samadhi and wisdom. Attachment to meditation is like to creatures who drink blood and eat flesh.
A spiritual practice enter needs people’s minds to be peaceful and stable. Society as a whole has an even greater need for its citizens’ minds to be settled. If we are walking the Path together but develop [deviant] perspectives, we will be unable to give rise to flawless Samadhi and wisdom.
Because there are afflictions in our minds, these are leaks, so how can the precepts, Samadhi and wisdom remain in our minds? That would not be possible. “Attachment to meditation….”There are some spiritual practitioners who crave the meditative state. If we single-mindedly crave a higher state, a state of neither thought nor absence of thought, then our minds will be filled with afflictions. How can our minds be completely devoid of desire or devoid of form? That is not possible. How can we ever reach the formless realm?
Therefore, in learning the Buddha’s teachings, We must have both feet on the ground, then place one foot in front of the other. As we step forward we must lift our back foot and move in the correct direction. This is the most steadfast way to practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「斷見是堅持今滅永斷，不復再生的不畏因果；常見是堅持今後常住，永恆不滅的外道偏見。」
⊙「惡獸毒蟲，藏竄孔穴，毗舍闍鬼，亦住其中，薄福德故，為火所逼。」《法華經譬喻品第三》
⊙「共相殘害，飲血噉肉，野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」《法華經譬喻品第三》
⊙共相殘害，飲血噉肉：利鈍眾生，所計各異，互相各有是非爭端，共相殘害。
⊙既於道行中起諸見，則不能生無漏定慧，但著禪味，如飲血噉肉。
【證嚴上人開示】
「斷見是堅持今滅永斷，不復再生的不畏因果；常見是堅持今後常住，永恆不滅的外道偏見。」
斷見是
堅持今滅永斷
不復再生的
不畏因果
常見是
堅持今後常住
永恆不滅的
外道偏見
「斷見」，那就是很堅持，也就是很執著，他認為只要我歡喜，沒有什麼不可以。來生，哪有什麼來生呢？我就是不相信來生。這輩子盡量享受，做我想要做的事，我不怕有什麼後果、來生。這叫做斷見，他就是不相信因果。
若是「常見」，那也是同樣，這種的堅持，堅持我這一生假使沒有修好，沒關係，來生，來生同樣再當人，我來生還有機會。像這樣，以為人永遠就是人，牛、羊、狗、豬永遠永遠，再來生還是牛、羊、狗、豬，這就是執著「常」的見解。他的見解很堅持，無法讓人引導他走向正路。這種「常見」，「斷見」與「常見」，這全都是兩項極端的偏差。
我們應該要很相信，因緣果報觀，不要修那個永恆不滅，或者未來斷滅，這都不對的，這都是外道偏見。
外道修行，他感覺有物質，這個貪欲不好，所以希望能夠去除，物質的欲、男女的欲等等，所以他就要修到色界。色界有十六天，色界的十六天，它就是，還有心理、精神上的欲。這樣，有的外道教，也說這樣還不清淨，就是他要修到很清淨，所以他就要修到無色界，就是沒有身體的物質，也沒有雜念的煩惱。但是，那種的禪修，到那個最極頂的時候，他還是有欲，什麼欲呢？就是欲求在那種非分，無法去想像，「非想非非想」這個境界，內心那分傲慢就是，還無法全部完全去除，那種私己傲慢的煩惱還在。
有時候，這個外道教修的禪，若一偏了，那就是我們常常聽到的，走火入魔，很危險！我們平常人不要去試。
記得在我還在很年輕，未出家之前，在我的故鄉，有一個家庭，吃齋吃得很清。原來他們稍微偏了，其中的主人就是在這個教內，是領導者，有一天，忽然間從窗戶，這樣就從樓上跳下去，當然，跳下去就是往生了。家裡的人就說：「他就是這樣在修，他說他看到天梯，有人叫他『來啊！天梯已經在你的面前。』他說：我要上天堂，天梯在我的面前了。」這樣從窗戶就跳下去。這就是走火入魔。
後來才知道，常常他都說有看到、有聽到，都在和人對話，真的說一些人家聽不懂的話，卻是很多人相信他說的話，所以稱他是，他們這個教的領導人。這就是走火入魔啊！這是很可怕。
所以我們學佛，我們是學在真實道。什麼叫做真實道？現實的人生，怎麼樣的人生方向？正確的方向，要向著正確，有道、有路可走的方向，而且合情合理，這個人群中來待人處事，能夠對人很圓滿，做事很圓滿，若這樣，道理就圓滿了。
佛陀用心來教育我們，所說過的道理，除了人要如何做，我們若是聽不很清楚，或者是沒有警惕性，佛陀就用種種譬喻，讓我們瞭解、聽得進去，能夠身體力行，這是佛陀對人間的教育。
所以，我們在《法華經》，一直編輯經文也很細心，重要的道，除了長行的經文，這樣讓我們瞭解，恐怕我們不細心，讓它漏失了道理，所以就又再重複，經典很多重複，譬喻很多人、事、物，包括動物，包括鬼神。這就是佛陀的慈悲，用三界內種種有的形態，來譬喻、教育。所以我們學法，總是要用耐心、細心、用心，非常縝密去思考，我們日常生活中，這些動物的生態，與我們起心動念的心態，我們有沒有這樣？所以這是要時時自我警惕。
前面的(經)文，「惡獸毒蟲，藏竄孔穴，毗舍闍鬼，亦住其中，薄福德故，為火所逼。」
惡獸毒蟲
藏竄孔穴
毗舍闍鬼
亦住其中
薄福德故
為火所逼
《法華經譬喻品第三》
這就是要告訴我們，這種惡獸毒蟲，牠一直藏竄在孔穴中，無處不有。有形的東西，就是化成了我們內心的妄念，不斷無明妄念，都是藏在我們的內心裡；而且「毗舍闍鬼」也是在裡面，所以我們的心一疑，作怪等等。這種就是沒有深信因緣果報，沒有善根接受正法，這種惡獸毒蟲布滿了我們的心，這是煩惱疑惑，自然造了很多的業，驅使我們。
下面再說，像這樣「共相殘害，飲血噉肉，野干之屬，並已前死，諸大惡獸，競來食噉，臭煙熢㶿，四面充塞。」
共相殘害
飲血噉肉
野干之屬
並已前死
諸大惡獸
競來食噉
臭煙熢㶿
四面充塞
《法華經譬喻品第三》
這也就是譬喻這些惡獸毒蟲，這些東西還是在我們的內心裡，像這樣，會唆使我們互相殘害。
在佛陀在世時，那時候，佛住在王舍城裡的精舍修行，一群比丘很精進。就像我們現在，慈濟人很用功精進來聽法，聽了之後又再互相來討論這個法，這這個一樣，佛陀那個時代，也是一群精進的比丘，互相精勤學問。
在這當中，佛的僧團中有「六群比丘」，就是有一群沒有很精進，不肯精進，也不要聽話，不要守法，不要如規。這種少數的比丘，這些比丘看大家這樣在精進，自己的內心覺得：「要叫我這樣，我沒辦法，但是大家這樣一直精進，我會輸人很多。」所以他們幾個人就說：「我們就想辦法，讓大家不要那麼精進。」
他們就用，我去向某位比丘說，去跟他說，就說：「你很精進，我看你就很精進，你對人也很好，為什麼某某比丘說，你怎樣怎樣，我聽了很受不了，所以我來跟你說。」聽到，被挑撥的比丘聽到，「怎麼會是這樣？為什麼他這樣毀謗我？我的心不高興。」
另外一群就去，向另外精進的比丘說：「你有聽到嗎？某某比丘真的是，他對你的成見很大，在你的背後批評你，我有聽到，我聽得替你抱不平，所以我趕緊來跟你說。」這位比丘也是這樣，聽了很生氣。就這樣整個僧團裡，就這樣散開，你遇到我，不和我互相問好，也不跟我說話，就好像不相識的人，整個僧團這樣的生態，那個道氣完全散失。
有一群長老比丘從外地回來了，看到這團的僧團，本來是那麼精進，為什麼呢？所以他就去瞭解，原來就是有人在中間挑撥，所以勸他們：「你們能親自去問，問對方某某人為什麼生氣。」
其中一位比丘就去問：「我到底有哪裡不好，為何你看到我，好像不相識的人？為什麼啊？」他說，對方也說：「是啊！我也不知道你是怎麼樣？怎麼看到我會這樣，你平時都批評我怎樣，我對你那麼好，我是哪裡不對，你到處批評我。」他說：「是誰說的？」他說：「就六群比丘中的，甘個比丘這樣跟我說。」
這個事情知道了，都是六群比丘在作怪，所以這長老知道了，就將這些精進的比丘叫過來，說：「你看，這就是你道理分不清，你的煩惱無明還是在惑與疑，大家有這樣的心，應該不能解開的心理，趕緊去請教佛陀。」
佛陀就向著這些六群比丘說：「為什麼你們會在僧團裡，互相毀謗，散播這種的不實的惡言惡語？」這些六群比丘他承認了，就說：「我沒辦法精進，但是我永遠都輸人家，所以我不希望大家那麼精進，我才會去向大家說這些話。」佛陀就說：「這種同樣是一種法，兩舌來鬥爭，這是非常錯誤，是一種罪惡行為。」
佛陀開始就提一個譬喻：過去一隻虎、一隻獅，還有野干。這虎和獅，虎的名字叫做善牙，獅的名叫做善嚙，兩隻，這兩隻虎與獅感情很好，若是要去找吃的東西，就是一起。但是野干都跟在後面，所要吃的東西、所找的獵物，就已經沒了。所以牠就想，只要就是這兩隻，虎與獅能夠分開，各自去找牠們所要吃的，中間我就有機會找到我的獵物。
所以牠就去向虎說，說：「我看你是很威猛，但是獅子說牠看不起你。」虎聽到很生氣。(野干)又去跟獅子說：「我看你形象莊嚴，但是虎覺得你是一個，很骯髒的東西，所以，也是很看不起你。」獅子聽到也很生氣。但是在這當中，獅與虎，虎又想，「可能嗎？雖然我這麼生氣，我看牠也是這樣離遠遠的，到底是怎樣？我生氣，牠離遠遠的，這其中必有緣故。」
所以，有一天，牠就走近獅的身邊，就問：「最近為什麼，你離我這麼遠呢？」獅子也說：「因為你說我的身體不乾淨，所以我就不要靠近你。」「是誰跟你說的？」「野干。」「對啊！野干也跟我說，你看不起我。所以這就是野干的一個問題。」看，獸類有這樣，人類也有這樣，甚至是修行僧團也有這樣。
看看現在的社會，現在，看，也是同樣，一些無知的人，聞聲起舞，在那裡衝動，互相在對立，想想看，到底目的是為了什麼呢？這樣是擾亂了自己的心，浪費了時間，傷害自己的身體，到底對自己有什麼好處呢？真正人生的幸福，就是各人在各人的崗位上，認真精進，對人間有益付出，這樣才是真正人生的道理。
所以經文裡，我們若現在說到這裡，看到現代的社會，不就是「共相殘害」嗎？這種「飲血噉肉」，讓他們去互相爭啊、殘殺啊，後面這些東西就是他們，其他的能得。所以外面相咬，咬死之後，這些肉就是那些唆使的人，所得的，這豈不就是同樣的道理嗎？獸類是這樣，人類不也是這樣？所以，「利鈍眾生，所計各異」。
共相殘害
飲血噉肉：
利鈍眾生
所計各異
互相各有是非爭端
共相殘害
利，五利使；鈍，五鈍使。大家還記得吧？這個心裡的貪瞋癡，與身外的行為，修行的方式，這樣兩項合起來，造作了多少的惡業啊！
其實，每個人在造作，大家各懷有不同目的，你有你的目的，我有我的目的，但是彼此的目的都不同，卻是合起來來相爭，互相利用。有的人，利用這群無知的人，唆使他們出來，讓他們去爭，像這種互相各有是非爭端，可怕啊！這樣的人間真的可悲、可怕，因為是自己在「共相殘害」。
所以「既於道行中起諸見」，就是在修行當中就起了，種種種種的見解不同。
既於道行中起諸見
則不能生無漏定慧
但著禪味
如飲血噉肉
修行的道場需要人心安定，一個大社會更需要民心穩定。所以說，同在這個道行中，起種種不同異常的見解，不同的見解，不能生無漏定慧。因為我們煩惱在我們的心，有漏心，戒定慧哪有辦法，在我們的內心生呢？所以沒辦法了。
「但著禪味」，卻是有這類的修行者，光是貪著在禪味，一味要貪著更高，「非想非非想處天」。自己的內心充滿了煩惱，哪有可能完全都沒有欲心，沒有色的心？不可能。哪有辦法到無色的境界去呢？所以說來，學佛還是老實修行，兩隻腳踏在土地，兩隻腳前後踏出，前腳走，後腳放，向前走，方向對，就是我們最穩當的修行。所以我們要時時用心。
Subject: Trapped By Nihilism and Eternalism (斷常諸見陷三界)
Date:August.01. 2015
“The view of nihilism is insisting that the end of life is eternal and that there is no rebirth. Thus there is no fear of cause and effect. The view of eternalism is insisting that one can abide permanently is this and future lives and that there will never be an end. These are heretical and extreme views.”
Nihilism means that one insists on and is stubbornly attached to the thought that, “As long as it makes me happy, I can do whatever I want. Is there really such a thing as a future life? I refuse to believe in future lives. I will enjoy this life as much as possible and do whatever I want. I’m not afraid of facing any consequences or what may happen in future lives.” This is the view of nihilism; these people do not believe in the law of karma.
People with the view of eternalism are similar. They insist that, “Even if I do not properly engage in spiritual practice in this life, it does not matter because I will be born human again in my next life. I will have another chance next life.” People with these views believe that humans will always retain human form and that cows, sheep, dogs and pigs will always be reborn as cows, sheep, dogs and pigs. They are attached to this perspective of permanence. They firmly hold on to this perspective so that cannot be guided onto the right course. This is eternalism. Nihilism and eternalism are the two extremes of deviated views.
We should believe in the karmic law of cause and effect. We cannot practice assuming that everything is everlasting and unceasing or that everything will end and cease forever. Neither of those views is correct. They are the extreme views of heretical teachings.
Practitioners of other religious teachings may feel it is not good to desire material things, so they hope to be able to eliminate their desires for material things, sensual pleasures, etc. This is why they practice to reach the form realm.
In the form realm there are 16 heavens. In these 16 heavens there are still psychological and spiritual desires. There are religious teachings that say [the form realm] is still not a pure state and that to cultivate a higher state of purity, people must practice to reach the formless realm, where there is not physical substance, nor afflictions form discursive thoughts. But when they cultivate this meditative state and have reached that pinnacle, they still have traces of desire.
What kind of desire? A kind of presumptuous desire for that unimaginable state of neither thought nor absence of thought. Thus, the arrogance inside of them is something they are still unable to entirely eliminate. They still have afflictions from being self-centered and arrogant.
Sometimes, with the meditative states that these heretical practitioners are cultivating, once they deviate, they may end up like people we often hear about, acting as if they are possessed. Those practices can be hazardous, so we normal people should not try them.
I remember when I was still quite young, before I became a monastic, there was a family in my hometown who kept a strict vegetarian diet. It turned out their practices was slightly deviant. The head of that family was the leader of a religious sect.
One day, he suddenly jumped out of a window on an upper floor. Not surprisingly, he died from the impact. His family said, “He was engaged in spiritual practice and said that he saw a ladder to heaven. He heard someone call to him, ‘Come here!’ The ladder is right in front of you. Then he said, “I’m going to heaven. The ladder to heaven is right here.” Then he stepped out of the window. It was as if he was possessed. Later it became known that he constantly saw and heard things.He had [imaginary] conversations in languages that no one understood.
Nevertheless, many people believed his teachings, so they made him the leader of this sect.This is what we mean by possession.This is very terrifying.
So, as Buddhist practitioners, we are learning the true path.What is the true path?Living a practical life.How do we choose a course in life?
We need one that takes us in the correct direction.We need a path, a road that we can walk, one that teaches us kind and reasonable ways to interact with people and matters.
When our interactions with others are harmonious, and we can deal with matters harmoniously, we are in completely harmony with the principles.
The Buddha put His heart into teaching us.
The principles that He taught us were about more than how to be good people.Because we may not have understood them clearly or because we may lack a sense of vigilance, the Buddha used all kinds of analogies to help us understand and accept the teachings so that we can put them into practice.This is what the Buddha taught humans.
As we learn the Lotus Sutra, we can see how meticulous the editors were.With the important teachings, aside from using prose sections to help us to understand, out of fear that we might be inattentive and miss out on these spiritual principles, the editors repeated them.
There is much repetition in the sutras; this includes the many analogies for people, matters and objects that refer to animals, ghosts and spirits.The Buddha, in His compassion, used various things that exist in the Three Realms as analogies to teach us.
So, as we learn the Dharma, we must be patient, meticulous and mindful and carefully contemplate our daily living.Do these animals’ ways of living resemble the mindset we have when we give rise t discursive thoughts?
We must constantly remind ourselves to be vigilant of this.
The previous sutra passage states, “The vicious beasts and poisonous creatures were hiding and scurrying inside holes and dens, and the pisaca demon was living inside as well. Because their blessings were meager, they were hard-pressed by the fire.”
This passage tells us about vicious beasts and poisonous creatures that hide and scurry inside holes and dens; they are everywhere.These tangible things can be turned into the delusions inside our minds; we endlessly conceal ignorance and delusions inside our minds.
“The pisaca demon” was living inside as well.
In our minds, when doubts arise, they cause trouble and so on because we do not have deep faith in the karmic law of cause and effect and do not have the roots of goodness for accepting the Right Dharma.
These kinds of vicious beasts and poisonous creatures fill our minds.These afflictions, doubts and delusions naturally lead us to create much karma because they drive our actions.
The following passage states, “they cruelly harmed and killed each other, drinking blood and eating flesh. The jackal and his ilk had already died. All the large vicious beasts contended for food to eat. The stinking smoke permeated all four directions.”
These analogies of vicious beasts and poisonous creatures are still referring to things in our minds.These will incite us to hurt one another.
During the Buddha’s lifetime, there was a time when He was engaged in spiritual practice at the abode in City of the House of Kings.There was a group of very diligent bhiksus there.
This is just like Tzu Chi volunteers now, who are diligently listening to the Dharma.After listening, they discuss those teachings with one another.
That is the same as how during the Buddha’s lifetime, this group of diligent bhiksus, earnestly learned from one another.
In the Buddha’s Sangha, there was also “the band of six bhiksus”.This group of bhiksus was not very diligent.They were unwilling to be diligent, to listen, to abide by the Dharma or to follow the rules.This small number of bhiksus watched as everyone else advanced diligently.
In their hearts they felt, “If you want us to do that, we won’t be able to, but if everyone else is advancing diligently, we will fall far behind the others.”
So, this group of bhiksus said, “Let us think of a way to keep the others from advancing so diligent.”
To achieve this, [they spread rumors]. They said things like, “I can see that you are advancing very diligently and that you treat the others so well, but such-and-such bhiksu is saying all sorts of things about you. I cannot stand by and allow this to continue, so I wanted to tell you what is happening”.
The bhiksu they spoke to began to wonder, “How can this be? Why would he slander me like this? This makes me very upset”. Then the “the band of six bhiksus” would go to the other diligent bhiksu and say, “Have you heard? Such-and-such bhiksu is very prejudiced against you. I have heard him criticize you behind your back. When I heard this I felt outrage on your behalf, so I hurriedly came to tell you this”. When that bhiksu heard this, he too was very angry. In this way, this sense of discord spread through the Sangha.
When the bhiksus encountered each other, they stopped greeting one another and stopped talking to one another. It was as if they had become strangers. When the entire Sangha began to behave like this, the atmosphere of spiritual refinement disappeared.
When a group of elders returned from a trip away, they saw what had happened to the Sangha, which had once been very diligent. How did this come to be? In trying to understand the situation, they realized that someone had sown discord, so the elders counseled all of the monastics, “You can speak directly to the other person and ask them why they are angry with you”.
So, one of the bhiksus went and asked, “What is it that I have done wrong, so that now when you see me, it is as if we are strangers? What is the reason for this?” The other bhiksu then replied, “I also want to know why it is that you treat me so poorly. You are constantly criticizing me after I have always treated you so well. What have I done to you that makes you criticize me all the time?”
The first bhiksu asked, “Who told you that?”. The second replied, “Bhiksu such-and-such, one of the band of six bhiksus told me so. ”Thus they realized that all of this trouble had been stirred up by these six bhiksus.
When the elder learned about this, he called the diligent bhiksus over and said, “See this is because you have not clearly understood the principles. Your afflictions and ignorance are still giving rise to delusions and doubts. Since you have this mindset, a problem in your mind that you cannot resolve, you must quickly consult the Buddha”.
The Buddha turned to the band of six bhiksus and asked, “Why were you slandering people in this Sangha by spreading false and negative things?”
The band of six bhiksus admitted that, “We are unable to advance diligently, so we will never be as good as the others. In order to prevent the others bhiksus from advancing so diligently, we spread these rumors among them.”
The Buddha said, “This is also a teaching. Causing discord with gossip is a severe mistake. It is a transgression”.
The Buddha then gave an analogy, saying, “In the past there was a tiger, a lion, and a jackal”. As for the tiger and the lion, the tiger’s name was Good Fang, and the lion’s name was Good Gnawer. These two were very close. When it was time to look for food, they often would go out together. Meanwhile, the jackal followed behind them, so when looking for prey, there was already nothing left for him to eat.
He thought, “If only I could separate them, if I could split up the tiger and the lion so that each would seek food on their own, then perhaps I would have a better chance”. Thus the jackal went to the tiger and said, “I can see that you are very brave and powerful, but the lion said that he looks down on you!”
When the tiger heard this he was very angry. Then [the jackal] went to the lion and said, “I see that you have a magnificent appearance, but the tiger thinks that you are a very filthy creature, so he looks down on you”. When the lion heard this, he too was quite angry. When they saw each other, the tiger wondered, “Does he really think that? Though I am quite angry, the lion also seems to be avoiding me. I wonder what is going on. I am angry, and he has distanced himself from me. There must be a reason for this”.
So, one day he approached the lion and asked him, “Why have you recently become so distant from me”. The lion then replied, “Because you said that I was unclean, I did not want to come close to you”.Who told you this? The jackal “Really? It was also the jackal who told me that “you looked down on me!” This is a problem created by the jackal.
You see, what happened to these animals can also happens to humans, even spiritual practitioners in the Sangha. Look at society today. You can see that the same is happening now. People who lack understanding will blindly act on what they hear. They react rashly and end up opposing each other. Think about it; just what is the purpose of doing this? It disrupts their minds, wastes their time and harms their body. How does this actually benefit them in the end?
True happiness in life lies in each of us fulfilling our responsibilities.By beings earnest and diligent, we can give of ourselves to benefit the world. This is truly a principle of life.
As we discuss this part of the sutra and look at society today, don’t we see people who cruelly harm and kill each other? It is as if they are drinking blood and eating flesh. Some people cause other to fight and harm one another so that afterwards they can take what they want, can seize whatever is left.
After the other animals have attacked and killed each other, the one who incited it will get what meat is left Isn’t this the same principle? This is what some animals are like. Aren’t some humans just the same?
“Sentient beings’ acute and chronic afflictions cause them to each cling to different things.”
They cruelly harmed and killed each other, drinking blood and eating flesh: Sentient beings’ acute and chronic afflictions cause them to each cling to different things, resulting in mutual struggles and disputes.
Thus they cruelly harm and kill each other.
There are five acute afflictions and five chronic afflictions. Everyone remember these, right? The greed, anger and ignorance in our minds, along with our external behavior and methods of spiritual cultivation, when combined together, lead us to create so much negative karma! Indeed, when each of us takes action, we each have different objectives. You have your objective and I have mine. Our objectives are different, so when we come together we fight and try to take advantage of each other. Some take advantage of this ignorance to incite people to fight each other. Such are the origins of people’s conflicts with each other. This is frightening! A world like this is lamentable and frightening because of the harm that humans cause each other.
So, “When these views arise in the practice of the Path” means that as we engage in spiritual cultivation we may form various different perspectives.
When these views arise in the practice of the Path, one cannot give rise to flawless Samadhi and wisdom. Attachment to meditation is like to creatures who drink blood and eat flesh.
A spiritual practice enter needs people’s minds to be peaceful and stable. Society as a whole has an even greater need for its citizens’ minds to be settled. If we are walking the Path together but develop [deviant] perspectives, we will be unable to give rise to flawless Samadhi and wisdom.
Because there are afflictions in our minds, these are leaks, so how can the precepts, Samadhi and wisdom remain in our minds? That would not be possible. “Attachment to meditation….”There are some spiritual practitioners who crave the meditative state. If we single-mindedly crave a higher state, a state of neither thought nor absence of thought, then our minds will be filled with afflictions. How can our minds be completely devoid of desire or devoid of form? That is not possible. How can we ever reach the formless realm?
Therefore, in learning the Buddha’s teachings, We must have both feet on the ground, then place one foot in front of the other. As we step forward we must lift our back foot and move in the correct direction. This is the most steadfast way to practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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