首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)   周三 7月 11, 2018 10:25 pm

20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)

⊙文殊悲智護教,末世持經者;於後濁惡世中,如何而行履?持經得能無難,於法輕安住;示正法智正行,當安住四法。
⊙繼三業云大悲,身口意既正,則正智真淨既得利己,須起悲利他,悲智相齊,乃於惡世演說方無諸難。
⊙「云何名菩薩摩訶薩親近處?菩薩摩訶薩不親近國王、王子、大臣、官長。」《法華經安樂行品第十四》
⊙「不親近諸外道梵志、尼揵子等,及造世俗文筆、選詠外書,及路伽耶陀、逆路伽耶陀者。」《法華經安樂行品第十四》
⊙不親近諸外道梵志:不秉持正教,故名外道。不可親近諸外道,梵志行者。
⊙尼揵子等:諸外道種類,總有六師,各有弟子。師資合論九十六種,故云等。
⊙如此計著者,即邪見也。莫要親近,不若遠之,息諸異見。所謂過門而不入室,於我無憾焉。
⊙及造世俗文筆、讚詠外書:及勿親近製造俗典文筆之人,以至讚歎歌詠外書者,易令道心散亂。
⊙路伽耶陀:此云惡論。逆路伽耶陀者:此云惡問。
⊙不懷善,惡問:非請益之機。惡論:非文會之友,酬答則困於求疵,討論則封困於矛盾,道不同不相為謀,長遠之為計,離曲辯也。
⊙今雖戒,若欲禦外侮,不妨習曉,但不可忘棄本宗,一味著耳。
⊙路伽耶陀,即順世外道:悉順世人之心欲而行之。反其說者,即為逆路伽耶陀,言與順世外道之見,相左也。

【證嚴上人開示】
文殊悲智護教,末世持經者;於後濁惡世中,如何而行履?持經得能無難,於法輕安住;示正法智正行,當安住四法。

文殊悲智護教
末世持經者
於後濁惡世中
如何而行履
持經得能無難
於法輕安住
示正法智正行
當安住四法

用心來想,用心來聽,用心來體會,文殊師利他,「悲智護教末世持經者」。這是文殊菩薩來人間,助佛來教化眾生,除了教化,用智慧來教化,也是要悲,慈悲心來體會眾生,無微不至來覆護眾生。文殊菩薩也為為未來,濁惡世的眾生,世態複雜,眾生心濁氣很重,發心要持經的人,在這樣的濁氣重,世代多複雜變化,要在這樣的世間去奉持法,不簡單,談何容易啊!這個末世持經,要怎麼樣能保護他們,保護這些既發心,願意承擔佛陀的教法,永恆在末世中,去為苦難眾生去付出?像這樣的發心,他要遭遇到很多的困境,這要如何面對?要如何來保護他們?所以,文殊菩薩他就在大眾中,要來引出佛陀能講出了,將來處世,要如何保護自己,如何修行?如何在人群中付出,眾生能夠接受,自己不會受傷害?這就是文殊菩薩的悲智。慈悲代替未來的眾生,當機來請問佛陀,期待佛陀能說出,未來處世方法。

所以,「於後濁惡世中,如何而行履?」要如何走?世間,未來這麼的坎坷,濁氣這麼重,眾生心是這麼剛強,將來「道」要如何,在人間施行呢?要如何步步踏穩走過去?所以「如何行履」?要如何走過?「持經得能無難」,持經的人能夠在這個地方,能夠沒受到困難,順利,在法輕安住,要來好好將法傳下去,讓這個法也能很安穩在未來的世間,世間人,人人可應用。

所以「持經得能無難,於法輕安住」,在法中能夠輕安,持經的人也很輕安,不要去遇到很多,坎坷惡劣的境界,讓他們能很平安,法能很順利,這樣在人間裡施行。期待佛陀能夠,「示正法智正行」,要正法的智慧,要如何在人間能夠正行?正行,不只是學佛的人吸收了法入心,還要再入心之後,方向正確,這樣去將它施行。這些人要怎麼樣去施行,佛陀所開示的,這個「正法智」、「正行」,那就需要「安住四法」。四法,前面說過了,身、口、意、誓願,這我們一定要施行,「一心」、「三軌」、「四忍」,這就是未來持經者,需要,要好好守持。所以,「繼三業云大悲,身口意既正」。

繼三業云大悲
身口意既正
則正智真淨
既得利己
須起悲利他
悲智相齊
乃於惡世演說
方無諸難

我們三業,就是身口意,身體要如何行動?我們的身是載道器。我們來到人間,身體是從父母,父精母血給我們的,從幼嫩的嬰兒,用心養育,到了青少年開始要學,學「仁義禮智」,做人的道理,「三綱」、「五常」,這是古代,大家應該都要學的。處世間法,在世間能夠讓人與人之間很順利,有這個身體來,這個身體就要受教、教養,接受這樣的教育,道理清楚,才施行在人間,身體力行。受教、施教,我們用我們的身體,一代一代這樣傳下去的好典範。但是,漸漸地,人漸漸煩惱有,習氣差,所以身行就慢慢脫軌了。

現在的社會人間,已經變成了很新,這個新的人生就是追求欲念,追求世態這些物質昌盛,名利很講究,地位很爭奪,所以這種貪欲起,身體行動就沒辦法依照規則,所以身造種種的業。當然,最善於表達的就是口。這個口,這個口說善法,講論理,能夠教育人,這種教與傳道,這能夠教育,能夠授業。要如何教,教他如何做人;如何教,教他能夠有一技之長,讓他有專業謀生,做人的規則,這就是教育。教育的善法,或者是唆使反抗的方法,都是從口,人間社會這個口業,真的是很重,兩極端。開口動舌,能夠弘法、教育,也能夠惡言、綺語、兩舌,這要看我們要如何,來運用我們的口。造福和善,或者是造惡而導業,導向這個惡業,這要看我們的口。這身口的動作,無不都是從意開始,所以意識,意念會唆使我們身體的行動,也會誘惑我們的口,出言是利或者是害。利益眾生也是從口出,或者是危害眾生,也是從口出,這都是我們的心意,心意是從習氣、無明起心動念,所以將我們的身、口,時時這個意業將它導向,往偏邪的方向去,那就是身口意就完全造惡業了。

我們若是平時法吸收入心來,起心動念,我們的心一起,起心動念,無不都是善,無不都是關懷天下人。這個意念,自然出口就是勸善,就是導善,勸導善。假如這個心意偏差,心意一偏,自然就是使惡、導惡,那就是讓人這種惡業就偏掉了。所以,這個身、口,無不都是從意業開始導向,是要向右邊,或者是要向左邊走呢?這要看一念意,是向中央,正確的道路,這樣走呢?這就看這個意。意正,自然口、身,全都正,所以我們要時時顧好我們的心,心正,則身口動作就是正確。所以,「身口意既正,則正智真淨既得利己,須起悲利他人」。我們就是身、口、意若正,我們自然我們的知識、觀念、思想……。我們的智慧在外面分別,「智」就是「分別智」,外面人我是非,一切一切的分別都能夠清楚,那就是靠「智」。這個「智」,它能夠很乾淨,很純真,沒有雜染的煩惱無明,沒有錯誤非分之想,若這樣,這個「智」叫做「正智」。

「正智」,就是在人群中,沒有受到種種煩惱,惹來污染自己的心志,所以智若正,就不會惹來污染。所以「真淨既得利己」,這些若能夠自己很清淨,不受這個聲音、形色的污染,自然我們自己的慧命就會增長。若自己的慧命增長,我們就要起慈悲心,就是慧,「平等慧」,眾生平等的慧。眾生既平等,受苦受難我們不忍,所以我們悲心就法施教,將我們的法也施教給他人。不只是施教,眾生有難,我們也要去為他拔濟,這叫做「利他」,所以「悲智相齊」。慈悲、智慧要平齊走,叫做「悲智雙運」平齊走。所以,「乃於惡世演說,方無諸難」。我們心要清淨,智慧要明朗,自利還要兼利他,若這樣,在惡世中來演說,才能夠平平安安。不論世間還有多大的風浪,還有多少的無明。這種風浪,只要自己的心智正確,還是抱著慈悲,悲智,自然在未來世要來演說這部經,就能夠無諸難。講「無諸難」,就是在心沒有受障礙。

所以,前面的經文就是這樣說,因為未來世間,我們已經心理有準備,雖然是有準備,文殊菩薩也認為能夠堪得忍耐,不如沒有這些惡法濁氣,希望能夠沒有,全都不要有這些濁世,這些惡人、惡見來對付正法,阻礙正法要施行。說要忍耐,儘量減少這些惡行、惡法現前,這也是文殊菩薩的慈悲。所以,要減少對立,不如教育,所以才請教佛陀:「我們要如何心理準備好?還要施行什麼方法在未來?雖然面對惡人,你要用什麼方法去面對,大家相安無事,還要能夠感化對方?」這是文殊菩薩的慈悲,提出來問;問佛陀,佛陀就答。所以,佛陀答出了「一心」、「三軌」、「四忍」,讓我們堅定道心,同時還教我們如何避免,避免正法受損害,要如何能夠不用正面衝突。

所以,前面這段文:「云何名,菩薩摩訶薩親近處?」

云何名
菩薩摩訶薩親近處
菩薩摩訶薩
不親近國王 王子
大臣 官長
《法華經安樂行品第十四》

我們應該要親近的是什麼,應該要避開的是什麼?不應該親近,和應該親近的。應該親近的就是法,前面說過的,「一心」、「三軌」、「四忍」,這我們一定要放在我們的心,是我們要親近,是入在我們的心志裡面,儘量要避免,就是菩薩摩訶薩,這些發大心的菩薩,不親近國王、王子、大臣。未來世濁惡中,可能有的惡勢力很強,而弘經教法的人,未來在這個惡勢力中,要如何去處世?一點點的偏差,有的人覺得:是不是國王、王子、大臣、官長,他們有權利,他們能夠庇護我們,我們可以仗他們的力量的庇護,來宣導教法。佛陀要提醒我們:「不可!」因為親近這權利,仗權勢,久來怕我們的心會偏差,差之毫釐,失於千里。修行,我們就老實修行,不用去借重權勢,我們要好好用心,法清明入心。

法,能夠維護我們的慧命;法,能夠維護世間的正氣。正法,和真實修行者這個正氣會合,來感化眾生,淨化人心,若這樣,若這樣,這個法才有希望,才能夠不傷慧命,這樣延續下去。若是要依仗勢力,這個法會很快就毀滅掉,所以我們要很用心,去體會這段文,不依靠,不仗勢,依附這個勢力,我們不要這樣,但是要靠自己真正的正法。我們的正氣、正法,我們要正思惟等等。

下面這段文再:「不親近諸外道梵志、尼揵子等,及造世俗文筆、選詠外書,及路伽耶陀、逆路伽耶陀者。」

不親近諸外道
梵志 尼揵子等
及造世俗文筆
選詠外書
及路伽耶陀
逆路伽耶陀者
《法華經安樂行品第十四》

除了不要親近有權、有勢力,去仗權仗勢,除了不可靠勢弘法。我們還要循規蹈矩,修我們的行,利益眾生。除了不要仗勢,我們還不可親近諸外道梵志。

不親近
諸外道梵志:
不秉持正教
故名外道
不可親近諸外道
梵志行者

這是佛陀要預防,我們修行者的心志。修行者的心志若沒有很堅定,沒有很牢固,我們不小心在這交往當中,我們一點點選擇偏差,或者是意念偏向,我們若和外道接觸,這樣我們會很容易心被影響,所以我們為了要顧好道心,對這些比較資淺的人,希望他們要先歷練,將自己的心志顧好,法,認清楚,好好修行,我們就不要靠近,「不秉持正教」,這樣的叫做「外道」。

他另外學他其他的道法,他沒有在這個正行,我們所常常在講的法,「苦集滅道」、「十二因緣」、「六度行」這些,他這種的教,他不願意接受,這種真正循規的教育,他們不要接受這些,他們另外選擇其他的道路走。有的人去走其他的道路,我們就要堅持走好我們的道路,不可兩隻腳走兩條路。你若看到別人的路,也想著要一隻腳跨過去,若這樣就會很危險!那條路走不成,我們這條路也是不會進步,這樣心就會散亂掉了。

所以佛陀希望,我們道業還沒有很堅固的人,修行還未很穩定,法還未很透徹,就不要這樣只是「博聞愛道」,只是想聽很多,只是想說我要了解很多,若是這樣,「道必難會」。真正的這條路,就無法我們能夠去看到,我們在走的這條路的沿路風光,因為我們的心分散在它處,所以我們,我們在修行的這條路的,本地風光,我們就分神,分心了。所以《四十二章經》講,「博聞愛道,道必難會」,我們要「守志奉道,其道甚大」。這也是佛陀這樣教育我們,你只想炫耀你聽了很多,博聞,聽很多了,你只是這也要知道,那個也要知道,「博聞愛道」,美其名,其實是「道難會」。

人生時間有限,短短幾十年,時間多一秒都不可能,一天都不可能讓你多一秒,唯有我們要好好把握時間,多利用時間,時間不會再多餘給我們。所以短短幾十年,我們前後扣一扣,年輕的時候,我們還沒辦法,去選擇我們要走的路;中年,我們很成熟了,選擇我們身心的皈依處,成熟了,但是,老來的時候,已經體力衰邁了,想要怎麼修行也很不簡單了。但是,我們要好好把握住,我們年輕選擇對的路,我們要精進;中年,我們知道成熟的道路,我們要立定,立定這條路是我們的方向;立定這條路是我們的方向,我們就要「守志奉道,其道甚大」。這條路走下去,就是很開闊的道路,很穩定的道路,所以,我們心不要偏差。

再接下來,我們將要說的,「不親近」、「不親近」,很多的不親近,就是要顧好我們的心,要專一點,不要偏去了。所以,「不親近諸外道梵志」。走不同的路,我們選擇的路,我們專心走就對了,不要去管別人的路是要怎麼走?我們不用好奇,不用博聞愛道,這條路顧得好,守志奉道,顧得好就好了。「不可親近諸外道,梵志行者」。「梵志」是在外道教,出家修行的人,他們自命是從「梵天口生」,這叫做「梵志」,他所修的有很多很奇怪的行,但是,這也是他們修行的方法。

尼揵子等:
諸外道種類
總有六師
各有弟子
師資合論九十六種
故云等

「尼犍子等」,就是「諸外道的種類」。印度有九十六種的宗教,總歸有「六師」,這個「六師」,他們「各有弟子」。「師資合論有九十六種,故云等」。宗教本來就是很簡單,後來就愈分愈多,所以,變成了九十多種,大家都要出去領導,大家都要出去分宗派,所以總歸六師,「六師,各有弟子」,這個「師資合論有九十六種,故云等」,就是「尼犍子等」,包括這麼多,有六師,六師的群弟子,所在論的有九十六種,種種的道法,各不相同。

如此計著者
即邪見也
莫要親近
不若遠之
息諸異見
所謂過門而不入室
於我無憾焉

所以「如此計著者,即邪見也」。所以,若像這樣一直論,會偏邪了。「莫要親近,不若遠之」,不只是不要投入親近,我們還要避遠一點,這樣比較能保護我們,不要被人誘引去。所以,我們還是避遠一點,不要在那個地方,這就是保護我們初發心,或者是根還沒有很深,雖然菩薩已發大心了,卻是他的根機還未深,心還沒有很定,所以很容易被影響過去。所以這樣就「莫要親近,不若遠之」,最好是避開。這樣「息諸異見」,息,這樣我們就不用,內心在那裡起心動念,「到底他講的是怎麼樣?好像有道理呢。」這種相似,好像,說的也是很好的道理。我們在那個地方在猶豫。好的道理你既決定了,我們就守志奉道,就不要在那個地方徘徊。所以,「息諸異見」。

「所謂過門而不入室,於我無憾」,我們就無憾焉。我們這樣過去,不用進去,就是這樣,知道有這樣,我們就趕緊避開,就不用好奇,「我來聽聽看,我去試試看。」「本欲度眾生,反被眾生度」,所以,我們還是顧好我們的本心,因為我們自己還沒有很穩定,我們的道心,根機還沒有很深,所以,我們要好好自我保護。所以,「及造世俗文筆、讚詠外書」。

及造世俗文筆
讚詠外書:
及勿親近
製造俗典文筆之人
以至讚歎
歌詠外書者
易令道心散亂

意思是說,人不要親近,還有就是「世俗文筆」,覺得:「人,若我們沒有親近,要不然我來看他的書,看它裡面到底在寫什麼,是不是這樣?」佛陀也警惕我們,我們不用去那個地方。有一些人很有學問,他們所寫的、所著作的「世俗文筆」,很會寫文章,或者是看這些書,裡面都是在讚歎他們的法,像這樣,你不需要去接觸。所以,「勿親近,製造俗典文筆之人」。像這樣,我們也不用去親近,也不用去看,所以「以至讚嘆歌詠外書者」。就像這些,都一直在說:「我寫的這些書,這些人、這些法,是多好多好……。」這些人就是這樣在讚歎,他所書寫的這些文字、這些詩句都是很好的道理。這我們就不要去接觸,因為我們的根機淺薄,你若再去接觸到,那可能會有這樣被染;我們的心要能夠專心守志奉道,可能就會受影響,時間浪費,心態受影響。所以,「易令道心散亂」。我們的道心就不專,就會散亂。還有,這是寫書的人,讚歎這些書多好多好,你不要去親近。還有哦,「及路伽耶陀」,還有「逆路伽耶陀者」

路伽耶陀:
此云惡論
逆路伽耶陀者:
此云惡問

「路伽耶陀」也就是惡論。那就是順這個人間的,人間法而說,他是排斥了出世間法。所以,這是「路伽耶陀」,那就是順這個世間的情欲,在說的法,他是排斥出世間法。而「逆路伽耶陀」?那就是對「路伽耶陀」,順世間情的理,他排斥他們,這個逆,就是相反。前面是順世間情,這個情欲在說法,後面是逆這個順的方向,所以叫「逆路伽耶陀」,就是反對,反對這種順世情的道理。所以這就是左右兩個,到底是哪一邊對,所以說,「路伽耶陀」叫做「惡論」,就是這樣一直纏在這個世間,順世間的情愛這樣去說話。這個「逆路伽耶陀」,那就是「惡問」,他就會去反駁他,不斷去反駁他,這叫做「逆路伽耶陀」,「逆」就是與順相反。

不懷善
惡問:非請益之機
惡論:非文會之友
酬答則困於求疵
討論則封困於矛盾
道不同不相為謀
長遠之為計
離曲辯也

「不懷善,惡問」。不懷善而惡問,這種心不懷善,就是為反對而反對,批判論,同樣的道理,批判,你對,我也要將你辯到不對。這個批判,這就是不懷善意的惡問,就是「非請益之機」。不是要來請益,來聞法。這是佛陀警惕我們,遇到這樣的人,也說不定他是要來問法,但是他不是真正的要問法,佛陀的教育,除了應世間法而說出世事,這是佛陀處世、出世的道理,這是要讓我們怎麼樣,能讓我們的心完全清淨,不要貪戀在人間。除了處世法,還有「出世法」。處世,就是在世間,你應該如何做人,人格成,你的佛格就成,佛格成,就是出世了。你能夠不貪著世間,不貪戀世間。但是,「逆路伽耶陀」,他就會來問難。所以「非請益之機」,不是他不懂要來請教,是要來辯駁,所以叫做「惡問」。

「惡論,非文會之友。」不是順道理要來互相討論正法,不是,是為反對而反對的論法。所以,「酬答則困於求疵」。就是要來將我們,雞蛋裡面挑骨頭,這就是為反對而反駁。所以,「討論則封困於矛盾,道不同不相為謀」。既然是不同樣的道,我們就不用和他在那個地方,這樣在牽,在纏,還是不要去親近好啦。這是我們說不過別人,我們就不用光是在那和他在論,有理說不通的人,他就是要給你阻礙,所以他有種種的問難。所以,不要和他應酬,不用和他應答了,我們若在那個地方酬答,他就是要來,「是小雞先有,還是母雞先有?或是雞蛋?」就在那裡在繞不清,又再討論只是困在那個矛盾。你度他不來,增添我們的煩惱,所以「不相為謀」,道不同不相為謀。「長遠為計」。為了未來法還要再更長久,所以我們最好就是「離曲辯」。我們就不用在那裡辯,我們是要說道理,不是要和人辯論。

所以,「今雖戒,若欲禦外侮」,那就是「不妨習曉」,但是「不可忘棄本宗」。

今雖戒
若欲禦外侮
不妨習曉
但不可忘棄本宗
一味著耳

不要忘記我們自己在修的,是什麼行,我們要守志,我們要奉道,我們不要去耽著在外面,這樣的這個境界,我們要知道我們自己的內心境,我們真的要顧好。不要想要去探路,探路,有時候就會滑倒,我們明知道我們的路很安全,為什麼還要去探別人的路呢?不用,你影響他不過來,號召他不進來,那大家就是各人走各人的路,安然自在。

路伽耶陀
即順世外道:
悉順世人之心欲
而行之
反其說者
即為逆路伽耶陀
言與順世外道之見
相左也

所以,「路伽耶陀,即順世外道」。我們剛才說的,順這個世間的外道教,「其說謂萬有悉由四大而成」。是啊,我們也是說「四大」,我們是說:「物質不離開四大。」他:「四大不離開物質。」所以,這就是「是先有的?還是從源頭起?」佛陀為我們解釋,源頭就因,才有果。沒有錯,有果,他裡面就有因;他若先說「果」才要說「因」,有時候這個理,這個順逆之間。其實,道理本來就是循環,卻是各執一端,那就是循不過,就只是在那裡辯。

所以,「二者物質不滅,即四大不滅」。所以說是物質先?還是四大先?我們大家要去用心,這粒果先有,還是那個種子有?這個果,裡面含著的種子,你那個因,他撥開了這個因,不知道因的來源。其實,果裡面的因是最重要,有了這個因,四大會合起來,那才有這個果,這就是循環,但是,不能執一端。所以,沒有輪迴的法,若只是執一端,就沒有輪迴循環了。我們佛法在說「因果」,就是循環,有因,才有果。不是看到果,這個四大已經合起來,已經成果,只是執著在這個地方,這個果的裡面還有因,應該是這樣,才能有輪迴的法。所以,「無出世之法」,因為他沒有出世法,這種「路伽耶陀」,沒有出世的法,所以「悉順世人之心欲而行之」,這就是「路伽耶陀」。

反對順世的外道,「即為逆路伽耶陀」。這就是「逆」,就是相反。這個學說和實務是相反的,所以有這樣順世間和逆世間。所以,「故名為逆,亦稱左順世外道」。「逆路伽耶陀」,就是反對順世的外道,他反對這個順世間,這都是這個宗教他們的理論,一派是理論這樣,一派是理論這樣,這樣來反對這樣,總是這就是所以有宗教的爭端,就是從這裡來。所以,「言與順世外道之見,相左」。「左」就是反對,這就是「逆路伽耶陀」。

是啊!人生就是這樣,簡單本無事,就是這樣論啊、論啊,論到後來很複雜,所以變成了宗教對立。有順和逆,順逆兩邊,到底是要從哪一邊呢?所以,我們就要閃避,不要去親近,不要去靠近人的是非,我們要自愛,我們真的要顧好,我們的正法在人間。所以,我們必定要時時多用心!
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)   周四 7月 12, 2018 2:42 pm

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)   周四 8月 09, 2018 8:04 pm

Explanations by Master Cheng-Yan
Subject: Right Wisdom Leads to Right Practice (正智正行 不近外道)
Date: July.12.2018

“Manjusri, in his compassion and wisdom, safeguarded the teachings for those who will uphold the sutra in the era of Dharma-degeneration. In the future evil world of turbidities how will they practice to uphold the sutra without difficulties and peacefully abide in the Dharma? [The Buddha] demonstrated the right conduct of the wisdom of Right Dharma; they must peacefully abide in four methods.”

We must mindfully think, mindfully listen and mindfully seek to comprehend this. “Manjusri, in his compassion and wisdom safeguarded the teachings for those who will uphold the sutra in the era of Dharma-degeneration.” Manjusri Bodhisattva came to the world to help the Buddha teach and transform all sentient beings. Besides using wisdom to teach and transform, he also needed to exercise his compassion to understand all sentient beings and protect them in every way, no matter how subtle. Manjusri also [worried about] sentient beings in the future evil world of turbidities. The ways of the world will be complicated and the turbidities in living beings’ minds will be severe. Those who aspire to uphold the sutra will be amidst such severe turbidities, in times of many complications and changes. To practice and uphold the Dharma in such a world will not be easy; it is easier said than done! When it comes to those who want to uphold this sutra in the era of Dharma-degeneration, how could [Manjusri] safeguard them? How could he protect those who formed aspirations and were willing to shoulder the Buddha’s teaching to stay forever in the era of Dharma-degeneration and give to help suffering sentient beings? Having formed these aspirations, they would encounter many difficult circumstances. How would they deal with these? How could he protect them? So, in the assembly, Manjusri Bodhisattva came to ask the Buddha to give instructions for those who would be in the world in the future. How should they protect themselves? How should they engage in spiritual practice? How should they go among people to give in a way sentient beings can accept while they themselves would not be harmed? This showed Manjusri’s compassion and wisdom. Out of compassion, on behalf of future sentient beings, he seized the chance to ask the Buddha, hoping the Buddha would teach everyone how to conduct themselves in the future world. So, “In the future evil world of turbidities,” how will they practice? “How will they practice?” The future world will be filled with hardships; there will be such severe turbidities and sentient beings’ minds will be so stubborn. So, how will they practice the path among people in the world? How will they take each step firmly and steadily? “How will they carry this out?” How should they walk [along this path]? “[How will they] uphold the sutra without difficulties?” Those who uphold the sutra there will need to be free of difficulties and be able to [practice] smoothly, to peacefully abide in the Dharma. They must earnestly transmit the Dharma so the Dharma can be firmly grounded in the future world and everyone will be able to make use of it.

So, “[How will they] uphold the sutra without difficulties and come to peacefully abide in the Dharma?” To help them peacefully abide in the Dharma and be at ease without encountering all those hardships and evil circumstances, to help them be safe and peaceful and smoothly put the Dharma into practice in the world, [Manjusri] hoped the Buddha would “demonstrate the right conduct of the wisdom of Right Dharma.” How do we correctly practice the wisdom of Right Dharma in the world? When it comes to right conduct, not only must those who learn the Buddha-Dharma take the Dharma to heart; after they have taken it to heart, they must put the Dharma into practice by advancing in the right direction. For them to put it into practice, the Buddha taught them to have “wisdom of Right Dharma” and “right conduct”. So, they must “peacefully abide in four methods.” We have previously discussed these four methods [related to] body, speech, mind and vows. So we have to practice with the one mind, Three Directives and Fourfold Patience. Those who are to uphold this sutra in the future need to earnestly guard and uphold these. So, “Maintaining the Threefold Karma is known as great compassion. If our body, speech and mind are upright…”

Maintaining the Threefold Karma is known as great compassion. If our body, speech and mind are upright, we will have right wisdom and true purity. Once we attain benefit for ourselves, we must give rise to compassion and benefit others. Once our compassion and wisdom are in parallel, expounding the Dharma in the evil world can be done without difficulties.

Threefold Karma refers to our body, speech and mind. How do we act with our body? Our body is a vessel for spiritual cultivation. When we came to the world, our body was formed by the convergence of our father’s sperm and our mother’s egg. From infancy, they mindfully raised us. Then in our youth, we began to learn benevolence, righteousness, propriety, wisdom how to act according to [the Confucian]. There Bonds and Five Constant Virtues. In ancient times, this was what everyone had to learn. The Dharma of how to behave in the world allows us to have very smooth interpersonal relations. We are bone with this body, with this body, we must be taught and nurtured. Only by receiving these teachings and being clear about the principles can we practice them in the world. We receive teachings and give teachings.

In this way, we use our body to be good role models, passing [the teachings] down to future generations. However, over time, people begin to have afflictions and habitual tendencies worsen, so their conduct gradually goes astray.

Nowadays, our way of life has already become something very different. In this new lifestyle, people pursue desires, seek abundant material wealth, place importance on fame and fortune and fight over social status. Thus, when such greed arises, people’s actions do not follow the rules, so with their bodies they create all kinds of karma. Of course, the best way of expression is speech. Through speech, we can teach virtuous Dharma and moral principles to educate people. By teachings and passing on principles, we can educate people and teach them skills. If we teach them how to be good people and teach them a set of skills, they will have an expertise to make a living and also know how to be good person. This is called education.

Both teachings virtuous Dharma and inciting people to go against the rules come from our speech. The karma of speech crated by people in our society is truly very severe. These are two extremes. Whenever we open our mouth and speak, we can spread the Dharma and teach others, or we can say harsh words, flattering words or gossip. This all depends on how we use our speech. We can create blessings and goodness or we can create evil, guiding others towards negative karma. This all depends upon our speech. Our actions of both body and speech begin from the mind. So, our consciousness, the thoughts in our minds, drive us to action and tempt us to use our speech. The words might be beneficial or harmful. Words beneficial for sentient begins and words harmful for sentient beings are all expressed through speech. This all comes from the intentions in our minds.

If our intentions are due to discursive thoughts arising from habitual tendencies and ignorance, then this intention will constantly lead our body and speech. In a deviant direction. Then, in our body, speech and mind, we will only create negative karma. If we regularly take the Dharma to heart, then whenever thoughts arise in our minds, they will always be virtuous thoughts of caring for people in the world. With such [good] intentions in mind, our words will naturally exhort and lead people toward goodness. We urge and guide people toward goodness. If our intentions deviate, they naturally lead and guide people to evil. Then, we lead people toward creating evil karma. So, [our actions] in body and speech begin from the minds which guides us. Do we go to the right or do we go to the left? This depends on our mind. Will we follow the middle way, the proper path? This depends on our mind. If our mind is upright, naturally our speech and body will be upright.so, we must always take good care of our minds, for when our mind is upright, our action in speech and body will be proper. “If our body, speech and mind are upright, we will have right wisdom and true purity. Once we attain benefit for ourselves,” then we need to give rise to compassion and benefit others. If our body, speech and mind are upright, then naturally our knowledge, perspectives and thinking will [be upright too]. Our wisdom makes distinctions externally. This is discerning wisdom. When we deal with interpersonal conflicts, if we can distinguish all things very clearly, that is using our discerning wisdom. This discerning wisdom is very clean and very pure, without defilements of afflictions and ignorance nor erroneous and improper thoughts. Such discerning wisdom is “right wisdom”. With right wisdom, when we are among people, their various afflictions cannot contaminate our aspirations. So, if our wisdom is “right,” it does not attract defilements. Thus, “We will have true purity.” “Once we attain benefit for ourselves,” once we ourselves attain such purity without being defiled by outside sounds and forms, our wisdom-life will naturally grow. As our wisdom-life grows, we must give rise to compassion. This is “impartial wisdom,” which views all sentient beings impartially. Since all begins are equal, when they suffer, we cannot stand it. So, we teach them the Dharma out of compassion. We take the Dharma we have learned and teach it to them. Not only do we teach them, if sentient beings are suffering, we must help relieve their difficulties. This is “benefiting others”.

Then “Our compassion and wisdom are in parallel.” Compassion and wisdom must be practiced in parallel; this is “exercising both compassion and wisdom”. They are in parallel. Then, “Expounding the Dharma in the evil world can be done without difficulties.” Our minds must be pure and our wisdom must be bright. As we benefit ourselves, we must also benefit others. Only in this way can we peacefully and safely expound the Dharma in the evil world. No matter how severe the storms of the world are or how much ignorance there is, [in the face of] such turbulent challenges, as long as we have right wisdom, we will still keep compassion [in our heart]. With both compassion and wisdom, as we expound this sutra in the future, we will naturally have no difficulties. “Without difficulties” means our minds will not be obstructed.

So, the previous sutra passage said that in the future world, we will already be mentally prepared. Although [these Bodhisattvas] were prepared and Manjusri believed they could patiently endure, it would be even better if there were no such evilness or turbidities. He hoped there would be none, that the world be without turbidities, evil people or evil views that would challenge Right Dharma and obstruct their practice of Right Dharma. If they were going to patiently endure, they should do their best to reduce the manifestation of evil conduct and evil phenomena. This also shows Manjusri ’s compassion.

So, to reduce those conflicts, it would be best to educate everyone. Therefore, he requested the Buddha’s teachings. “How can we prepare our minds? What methods should we use in the future? Although we will face evil people, what methods can we use to face them so we can be peaceful toward each other and we can inspire them to change?” Manjusri‘s compassion was such that he brought up this question. He asked the Buddha and the Buddha replied.

So, the Buddha gave the teachings of the one mind, Three Directives and Fourfold Patience to help us persevere in our spiritual aspirations. At the same time, He taught us how to prevent harm to the Right Dharma and avoid direct confrontation with others.

So, the previous sutra passage says, “What do I mean by the places that Bodhisattva-Mahasattvas draw near to?” What do I mean by the places that Bodhisattva-Mahasattvas draw near to? Bodhisattva-Mahasattvas do not associate with kings, princes, great ministers or officials.

[He taught us] the places we should draw near to and the things we should avoid, what we should and should not draw near to. What we should draw near to is the Dharma. We mentioned the one mind, Three Directives and Fourfold Patience. We must keep these in mind. We must draw near to them and take them as part of our spiritual aspirations. We must do our best, as Bodhisattva-Mahasattvas who formed great aspirations, to avoid drawing near to kings, princes and ministers. In the future evil world of turbidites, there may be very strong forces of evil. For those spreading the sutra and the teachings, in the future when they face such evil powers, how should they behave in the world? Even the slightest deviation might lead some to think, “These kings, princes, ministers and officials have great power. Perhaps they can give us protection and we can leverage their powerful protection in order to spread the teachings!”

The Buddha reminded us not to do this because if we associate with them and leverage their power, over time, He feared our minds would deviate. The slightest deviation can lead us far off course. We must be sincere and grounded in our spiritual practice. There is no need to rely on the powerful. We should put effort into being mindful and take the Dharma to heart with clarity. The Dharma can safeguard our wisdom-life. The Dharma can protect righteousness in the world. When Right Dharma converges with true spiritual practitioners’ righteousness, it can transform sentient beings and bring purity to people’s minds. Only then is there hope for the Dharma and for our wisdom-life not to be harmed. This way, we can continue [our practice]. If we depend on the power of others, the Dharma will quickly perish. So, we must be very mindful in comprehending this sutra passage. We must not be dependent or attach ourselves to these powerful people. We should not do this. Instead, we should rely on the true, Right Dharma, our righteousness, Right Dharma, right contemplation and so forth.

The following sutra passage continues, “They do not draw near to heretical practitioners, Brahmacarins, Nirgranthas and so on nor to those who compose secular literature or sing the praises of non-Buddhist works nor to Lokayatas or Vama-Lokayatas”.

Besides not associating with powerful people in attempt to rely on their might and power or leverage their power to spread the Dharma, we should abide by the rules, engage in our own spiritual practice and bring benefit to all beings. Besides not relying on the powerful, we must not associate with heretical practitioners or Brahmacarins.

They do not draw near to heretical practitioners, Brahmacarins [and so on]: Those who do not uphold the proper teachings are considered heretical practitioners. Bodhisattvas must not draw near to heretical practitioners or Brahmacarins [and so on].

This is the Buddha trying to safeguard our aspirations as spiritual practitioners. If, as spiritual practitioners, our will to practice is not very firm, meaning it is not very solid, if we are not careful in our interactions, our choices might deviate slightly or our intentions might go astray. if we interact with heretical practitioners, our mind may easily become influenced by them.

So, we must take good care of our aspirations. For practitioners who are less experienced, we hope they can first train themselves, take care of their own spiritual aspirations, learn to recognize the Dharma clearly and put effort into their spiritual practice. We should try not to associate with “those who do not uphold the proper teachings”. They are called heretical practitioners. They are learning their own, different practices, so they are not following the right practice. With regards to the Dharma we often discuss, the Four Noble Truths, the 12 Links of Cyclic Existence, the six Paramitas and so on, they are unwilling to accept such teachings. they are unwilling to accept the teachings that truly follow the principles. They choose to walk different paths. As some people take a different path, we must remain determined to walk our path. We cannot have our two feet on different paths. If you see other people’s path and we want to put one foot upon it, that is very dangerous! We will be unable to walk that path and will also not progress on this path we are on. Then our mind will be scattered and distracted.

So, the Buddha hoped that those of us whose spiritual aspirations are not yet very firm, whose practice is not yet very steady and whose understanding of the Dharma is not yet thorough, would not have only “broad learning and love for the path.” This is when we only wish to listen to a lot and only want to say that we understand a lot in this case, “The path is hard to attain. Along this true path, we will be unable to see the scenery through which we are walking, because our minds are scattered elsewhere. Therefore, as we are practicing along this path, the scenery [is neglected] because we were distracted.

So, in the Sutra of 42 Chapters, it says, “With only broad learning and love for the path, the path is hard to attain.” We must “uphold our mission and follow the path, then our path will be great.” This is what the Buddha taught us. If we merely wish to brag about what we heard, showing off our broad learning, we only learn a little of this and that “Broad learning and love for the path” sounds nice but it actually makes “the path hard to attain.” Our time in life is limited; we only have a few decades. To gain even an extra second is impossible, because our time in the day is limited. We can only earnestly seize the moment and make the best use of our time, for no one can give us any more time. So, we only have a few short decades, and we must discount the earlier and later stages. When we are young, we cannot choose the path we want to take. In our middle age, we have matured and can choose where our body and mind seek refuge. We have matured, however, as we become old, our strength begins to diminish and to engage in spiritual practice is no longer easy.

Nevertheless, we should earnestly seize the correct path we chose while we are young. We must be diligent. In our middle age, we know the mature path to take so we take a firm stand and establish this path as our direction. We must “uphold mission and follow the path, then our path will be great. As we continue down this path, it will become even more open and spacious, a very firm and stable path. So, our minds must not deviate.

Next, we will talk about “what not to draw near to.” There is much we should not draw near to, so we must earnestly care for our minds, remain focused and never deviate. So, “We must bot draw near to heretical practitioners, Brahmacarins [and so on].” They take different paths. As we chose our path, we should just focus on walking it. We need not bother about other people’s paths. There is no need for us to be curious, to have broad learning and love for the path. We just need tend to our path, uphold our mission and follow the path. “We must not draw near to heretical practitioners or Brahmacarins [and so one].

“Brahmacarins” are monastic practitioners of another religion. They consider themselves “both from the mouth of King Brahma.” They are called Brahmacarins. Many of their spiritual practices are peculiar, but these are the ways they practice.

“Nirgranthas and so on” were one of the “non-Buddhist religions at that time.” In India, there were 96 religions at the time, of which there were “six main teachers.” These “six main teachers each had their own disciples. There were 96 different doctrines in all. Thus, it says ‘and so on.’” Religion was originally very simple. Over time people spilt into different sects. So, there were more than 90 different religions. Everyone wanted to be a leader and start their own sect. So overall, there were six main teachers. “There were six main teachers who each had their own disciples. There were 96 different doctrines in all. Thus, it says ‘and so on.’” The “Nidranthas and so on” includes those of many religions, the six main teachers, their disciples and the 96 different doctrines they taught. All these ways of spiritual practice and teachings were different.

Those who became attached to these would have deviant views, so we should not draw near to them. It would be better to keep our distance and put an end to all biased views, just as if we were to pass by a door without entering the room. We should have no regrets about this.

“Those who became attached to these would have deviant views.” So, if we continually debate [over the doctrines], we will go off course. “We should not draw near to them. It is better to keep them at a distance.” Not only should we not draw near to them, we should keep a distance, for this will protect us even more from being led astray. So, we should try to keep our distance. We should stay away from [those people]. This is to protect our initial aspirations when our roots are not yet very deep. Although a Bodhisattva may have already formed great aspirations, their roots and capabilities may not yet be deep and their aspirations may not yet be steady, so they may be easily influenced. Because of this, “we should not draw near to them.” “It is better to keep a distance.” It is best to avoid [heretical practitioners]. This will “put an end to all biased views.” By putting an end to them we need not give rise to discursive thoughts about them. “Just what exactly was he saying? It seems to make sense!” What they say “seems” to be very good principles. We end up hesitating in this spot. Since we have decided on good principles, we should uphold our mission and follow the path. We should not linger there.

So, we “put an end to all biased views, just as if we were to pass by a door without entering the room. We should have no regrets about this.” This way we will have no regrets; we pass by and have no need to enter. We know there are such [teachings], but we quickly avoid them without any curiosity. [We think] “I will try listening to it and see,” but “Trying to transform sentient beings, we are instead transformed by sentient beings.” So, we should instead take care of our own mind, because we ourselves are not yet very steady. Our spiritual aspirations and capabilities are not yet very deep, so we must earnestly protect ourselves. “… not to those who compose secular literature or sing the praises of non-Buddhist works.”

… not to those who compose secular literature or sing the praises of non-Buddhist works: We must also refrain from drawing near to those who produce worldly texts or those who sing the praises of non-Buddhist works. Doing so will easily scatter and disturb our spiritual aspirations.

This means we should not draw near to them and their “secular literature”. We think, “If I can’t be close to them in person, I’ll have a look at their books to see what they might have written and if it is true.” The Buddha also warned us that we need not go to such places to see these very knowledgeable people and the “secular literature” they wrote. They are really good writers. Or we might read books that praise that person’s teachings. We need not draw near to those things. So, we “refrain from drawing near those who produce worldly texts.” We need not associate with such people, nor do we need to read [their books]. So, there are “those who sing the praises of non-Buddhist texts.” These people always say, “I’ve written these books. The people and the things I write about are all so wonderful.” These people sing the praises of the things they write about and how their writings are filled with good principles. We should not draw near to these people, because if our capabilities are still shallow and we draw near to these people, it is possible we may become defiled by them.

We want to focus our minds on upholding our mission and following the path, yet we may be influenced [by those people]. We may end up wasting time and our mindset may become influenced by them. So, “Doing so will easily scatter and disturb our spiritual aspirations.” If we do not remain focused in our aspirations, they can become scattered and disturbed. Moreover, these writers always praise these books as very wonderful. We should not associate with them. There is more! There are “Lokayatas and Vama-Lokayatas.”

Lokayatas: Those who engage in evil discourse. Vama-Lokayatas: Those who ask evil questions.

“Lokayatas” engage in evil discourse. They go along with worldly teachings in their discourse. They reject the world-transcendent teachings. So, these are the Lokayatas. They follow the sensual desires of the world as they give teachings. They reject all world-transcendent teachings. Then there are the Vama-Lokayatas. They oppose the Lokayatas who teach principles following worldly affections. They reject them. They go against and oppose them. The former teaches according to worldly affection. They teach about sensual desires.

The later follows the opposite direction. So, they are called the Vama-Lokayatas, which means they are in opposition; they oppose the principles of worldly sentiment. So, they are the two sides of the same coin, but which of the two sides is right? Thus, the Lokayatas engage in “evil discourse”. They are continually entangled in the world, teaching according to worldly affections whereas the Vama-Lokayatas ask “evil questions”. They are always refuting others. They incessantly refute others. These are the Vama-Lokayatas. “Vama” means the opposite of following.

They have no good intentions. Evil questions: They lack the capacity to ask in beneficial ways. Evil discourse: They are not friends with whom we can discuss. If we answer them, we will become trapped in their search for flaws. If we discuss with them, we will be trapped in contradictions. Since our path is different from theirs, we should not associate with them. For the Dharma to last a long time we must avoid debates that good nowhere.

“They have no good intentions [and ask] evil questions.” They have no good intentions in asking questions. Without good intentions, they oppose merely for the sake of opposition, as if giving criticism. This is the same idea; they criticize. Even if someone is right, they will find a way refute the person. Criticism like this is evil questioning without any good intention. “They lack the capacity to ask in beneficial ways.” They are not here to ask beneficial questions or learn about the Dharma. The Buddha warned us that we will meet such people. Some may ask a question about the Dharma but they may not be asking to truly learn about the Dharma. In the Buddha’s teachings, in response to worldly phenomena, He taught world-transcending principles. The Buddha taught principles for both living in and transcending the world. This is to help us learn how to completely purify our minds so we are no longer attached to this world. Besides “teachings for conduct in the world,” He also taught “teachings for transcending the world.” The teachings for conduct in the world [explain] how we should behave as human beings. Only when we have perfected our human character can we attain Buddhahood. To attain Buddhahood, we transcend the world. We will no longer be attached to our desirous of the world. However, the Vama-Lokayatas will question and challenge us. “They lack the capacity to ask in beneficial ways.” They do in fact know how to request teachings, but they only come to make refutations. So, they ask “evil questions”.

‘”Evil discourse’ [means] they are not friends with whom we can discuss.” They do not follow reason in mutually discussing the Right Dharma. They engage in discourse about the Dharma merely for the sake of opposing us. So, “If we answer them, we will become trapped in their search for flaws.” They will try to stump us by finding flaws in details. They do this merely to oppose and refute us.

So, “If we discuss with them, we will be trapped in contradictions. Since our path is different from theirs, we should not associate with them.” Since our paths are not the same, there is no use to be there, getting tied down and entangled by them. It is better not to associate with them at all. We will never be able to convince them, so it is better not to debate with them. Those who cannot accept principles simply wish to obstruct us. Thus, they ask all kinds of difficult questions. So, it is better not to entertain them. There is no need to answer them. If we respond to their questions, they will merely ask, “Which came first, the chicken or the egg?” They do it merely to confuse and entangle us. If we discuss with them, we become tapped in contradictions. We cannot transform them; they will merely add to our afflictions. So, “We should not associate with them.” Their path is different, so we should not associate with them. “For the Dharma to last a long time,” for the Dharma to continue long into the future, it is best to avoid debates that go nowhere. We need not debate with them. We are here to teach principles, not to debate with people.

So, “Now, although we must guard against them, in order to defend against external aggression, there is no harm in trying to understand them. However, we must not forget or abandon our original teachings.”

Now, although we must guard against them, in order to defend against external aggression, there is no harm in trying to understand them. However, we must not forget or abandon our original teachings, and must not be blindly attached to them.

We should not forget the practice that we ourselves engage in. We must uphold our mission and follow the path, so we must not linger outside in these states. We must understand our own state of mind and take good care of it. We should not explore other paths; in our exploring, we might slip and fall. We clearly know that our path is very safe; why must we explore others’ paths? There is no need. We cannot influence them to come around or urge them to come in. Everyone is walking on their own path, peaceful and at ease.

Lokayatas follow worldly, heretical teachings: They practice in compliance with the desires of worldly people. Those who oppose their teachings are the Vama-Lokayatas, who claim to disagree with worldly, heretical views.

So, ”Lokayatas follow worldly, non-Buddhist teachings”. We just said that they follow wrinkly, non-Buddhist teachings. “They say that all things are formed through the four elements”. Indeed, we also talk about the “four elements”. We say,” Material things are inseparable from the four elements”. They say, “The four elements are inseparable from material things.” So, have they always existed or did they come from a source? The Buddha explained to us that there must be a source, a seed before there can be any fruit. That is correct; inside of a “fruit” there must be a “seed”. If they say there must first be a fruit before there is a seed, then sometimes this principle [ becomes stuck] between “for” and “against”.

Actually, the principles are originally cyclical, but if one insists on either extreme, then the principles cannot connect and one just ends up in an [ empty] debate. [They say] “All matter is indestructible, so the four elements are too.” So, did matter come first or did the four elements come first? We must mindfully consider this. Did the fruit come first, or the seed? Inside of the fruit, there is a seed. When it comes to that seed, if they disregard it as the cause, they do not know the source of the cause. Actually, the cause in the fruit is most important. With the cause and the four elements converging, only them can this fruit come to be. This is a cycle. But we cannot be attached to either extreme. There would be no teachings of cyclic existence. If one remains attached to either extreme, then the cycle will not be able to connect. The Buddha-Dharma teaches “cause and effect,” which is a cycle. Only with a cause will there be an effect. We cannot look only at the fruit [and think] the four elements converge to form the fruit. We cannot only remain attached to this. Within the fruit there is still a seed. It must be like this; this is why we have teachings of cyclic existence.

So, “Without world-transcending Dharma….” Since they have no world-transcending teachings, since these Lokayatas do not [accept] the world-transcending teachings. “They all practice in compliance with the desires of worldly people.” These are the Lokayatas. Those who oppose following worldly, non-Buddhist teachings “are the Vama-Lokayatas”. They are “opposed,” which means they believe in the opposite. Their theory and practice and the opposite. So, there are those who follow and those opposed to the desires of worldly people. So, “Thus they are said to be in opposition and are known as those who disagree with worldly heretical practitioners. Vama-Lokayatas” are heretical practitioners who oppose worldly teachings. They oppose following the ways of the world. These religions have their own doctrine. This sect has one doctrine and that other sect has another doctrine. They oppose one another. In summary, this is why there are conflicts among religions. This is where they come from. So, they “claim to disagree with worldly, heretical views”. “Disagree” means they are in opposition. These are the Vama-Lokayatas.

Indeed, this is how life is. What was original simple and peaceful is continually debated and refuted and everything becomes complicated. Therefore, religions come to oppose each other. They take sides following and opposing [worldly views]. Which side should we take? So, we should stay away and not draw near them. We do not want to associate with such conflicts. We must take care of ourselves. We truly need to look after. Right Dharma in the world. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20180712《靜思妙蓮華》正智正行 不近外道 (第1390集) (法華經·安樂行品第十四)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: