前期提示：四者瞋習交衝，發於相忤。五者詐習交誘，發於相調。六者誑習交欺，發於相罔。
七者怨習交嫌，發於銜恨。如是故有，飛石投礫。匣貯車檻，甕盛囊撲。如陰毒人，懷抱畜惡。二習相吞，故有投擲。擒捉擊射。拋撮諸事。是故十方。一切如來。色目怨家。名違害鬼。菩薩見怨。如飲鴆酒。
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邊見，就是不合乎中道
One-sided views do not accord with the Middle Way. |
「七者」是個「怨習交嫌」：這個怨就是怨恨。怨恨也就是你怨恨我；我也怨恨你。交嫌，你對我也有一種懷疑；我對你也有一種懷疑。這個怨有一種冤枉，就是說冤枉人了。譬如說你沒有做這件事，你就說你做這件事了，這就冤枉人了。交嫌，有一種嫌疑發現。「發於銜恨」：銜，好像雀鳥那個口裡叼著東西，這就叫銜；恨，就是用口叼著這種恨怨，總也不忘，這就是銜恨。「如是故有」：因為這個，所以有「飛石」。有飛石地獄，又有投礫地獄：用這沙來打。「匣貯」：匣，就好像一個四方的箱子，把它裝起來。「車檻」：檻就是把他用車囚起來，裝在車的籠子裡。
「甕盛囊撲」：甕，就是一個大缸。把這個人放到這個缸裡邊，在外邊燒火，把這個鬼來煮熟了他。就就好像用一個箍轤把他箍上。囊撲，囊就是一個口袋。把這個鬼裝到這口袋裡，就拿著他這麼摔。他在裡邊，呼吸氣又不自由，又痛。「如陰毒人」：這好像一種人哪，非常陰毒。「懷抱畜惡」：他在他心裡邊，總畜存著著一種惡念。
這前生的習氣，和今生的習氣，「二習」互相「相吞」。這兩種習，就你把我吞到你的一起，或者我把你吞到我的一起。這個吞也就是表示，誰力量大他就幫助誰。譬如前生的業力大，就受前生的果報；今生的力量大，就受今生的果報。「故有」：所以就有。「投擲」：投，就是掉扔到一邊去；擲，就丟到很遠的地方，這麼摔這個鬼，令他生一種痛苦。「擒捉」：然後又把他捉回來。「擊射拋撮」：撮也就是把他扔到空中，然後又跌下來。「諸事」：有這種種的事情發生。
因為這個，所以「十方一切如來，色目怨家」，看怨恨的這種行為，「名違害鬼」。什麼叫違害鬼呢？違是違背；害就是殺害。他違背你的意思，把你這個人殺害了，這叫違害鬼。「菩薩見怨」：修行的菩薩，看見怨恨這個怨字，「如飲鴆酒」：就好像飲毒酒一樣。鴆是一種鳥的名字，叫鴆鳥。這種鳥的毛，毒非常的大。如果用酒一泡這個鳥翅膀的毛，那麼人喝了就一定死的。沒有藥可解這種毒，所以這叫鴆酒。
八者見習交明。如薩迦耶。見戒禁取。邪悟諸業。發於違拒。出生相反。如是故有。王使主吏。證執文籍。如行路人。來往相見。二習相交。故有勘問。權詐考訊。推鞠察訪。披究照明。善惡童子。手執文簿。辭辯諸事。是故十方。一切如來。色目惡見。同名見坑。菩薩見諸虛妄偏執。如臨毒壑。
第八種的習氣，我們每一個人所犯的，是「見習交明」。這個「見」，你要用得對，就幫助你自己的清淨；你要用得不對了，用偏了，就可以造孽的。「如薩迦耶」：什麼叫薩迦耶呢？薩迦耶是梵語，翻到中文叫有身，就是有身見。這個見，有五種：身見、邊見、戒見、邪見、見見。在前邊曾經講過，這個身見，就執著有身；執著我這個身體是我的，一切都是我所有的。這執身、執物。邊見：就是不合乎中道，落於兩邊；或者執斷，或者執常。斷見：執斷，說人死就像燈滅了似的，沒有了；也沒有鬼魂，也沒有來生了。執常，又說是這人今生作人，來生也作人，再來生還是作人，不會去作畜生的。你作人永遠都是作人的，這是執常，這都叫邊見。
有一種戒見，好像我以前說，印度有持牛戒、狗戒的；學牛、學狗，這是戒見。有見見，他這個見，他執著又執著，執著又執著，非常地堅固，他這個見──我見──太深。那麼又有邪見。這個薩迦耶，就是身見，他執著他身見。「見戒禁取，邪悟諸業」：他又有點聰明，但是他悟的那個道理都是邪的，不是正當的，所以就造出一切的業。「發於違拒」：他這種業，有的就違背他自己的意思的，有的就或者拒絕旁人，或者旁人拒絕他。「出生相反」：互相就相反。
「如是故有」：像這樣子所以就有「王使」：做國王的使。又做「主吏」：作某一個部份一個官吏。「證執」：證，就是給人做證據。證執，好像你有什麼證明，拿出來一張什麼紙啊，或者一個什麼證件哪，就來做證據。「文籍」：文，就是一切的文具；籍，就是簿──本子。「如行路人」：這個見就好像一個行路人似的。「來往相見」：來了去；去了來，就這樣子相見。
待續 |
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Sutra text from last issue: The fourth consists of habits of hatred that provoke each other causing mutual defiance to arise. The fifth consists of habits of deception and misleading involvements which give rise to mutual guile. The sixth consists of habits of lying combined with continual fraudulence which give rise to mutual cheating.
Sutra:
The seventh consists of habits of animosity and interconnected enmity which give rise to grievances. From this there come into being flying rocks, thrown stones, caskets and closets, cages on wheels, jars and containers, and bags and rods. It is like someone harming others secretly—he harbors, cherishes, and nurtures evil. Because these two habits devour one another, there come into being tossing and pitching, seizing and apprehending, striking and shooting, casting away and pinching, and other such experiences. Therefore, the Thus Come Ones of the ten directions look upon animosity and name it a ‘disobedient and harmful ghost.’ Bodhisattvas regard animosity as they would drinking poisonous wine.
Commentary:
The seventh consists of habits of animosity and interconnected enmity. Animosity refers to resentment. You resent me and I resent you. Interconnected enmity means you suspect me and I suspect you. Animosity is a kind of blame. It means blaming others for things that happen. Blame is like saying you didn’t do something, that someone else did it. You pass the blame to someone else. Animosity and interconnected enmity give rise to grievances. One of the Chinese characters for the word grievance is a picture of a bird holding something in its beak. Grievance is like that; people hold on and never forget. From this there come into being flying rocks. This refers to the Hell of Flying Rocks. There is also the Hell of thrown stones. This includes small pebbles being thrown or sand being pelted. Caskets and closets are square objects in which one is sealed. Cages on wheels means being closed in a cart; a cage on a cart. One is locked in such a cage. The same is true of jars and containers, and bags and rods. Jars refer to large vats. The person is put inside and a fire is lit on the outside. The fire burns the ghost to a crisp. The ghost is placed in the vat and burned. Or the ghost is placed in a bag and thrown around. Inside, he can’t breathe. It is both suffocating and painful. It is like someone harming others secretly. It’s like an extremely treacherous person, he harbors, cherishes, and nurtures evil. In his mind he is always harboring evil thoughts.
Habits from previous lives and habits from this life devour one another. You appropriate mine to yours and I appropriate yours to mine. This mutual devouring means that whichever strength is greater will help the other. If the strength of the habits from previous lives is greater, then one will undergo retribution for previous deeds. If the strength of this life’s habits is greater, then one will undergo retribution for things done in this life. There is a mutual appropriation. There come into being tossing and pitching. Tossing means one is thrown to one side. Pitching means flinging one far, far away. Seizing and apprehending. Then one is snatched back. Striking and shooting, casting away and pinching. Pinching means being grabbed and flung into space and then falling down. And other such experiences. All sorts of things like this happen.
Therefore, the Thus Come Ones of the ten directions look upon animosity and enmity and name it a ‘disobedient and harmful ghost.’ Bodhisattvas, cultivators, regard animosity as they would drinking poisonous wine. The Chinese uses “falcon,” the name of a bird, to describe this wine. That’s because the feathers of a certain falcon are extremely poisonous. If those feathers are steeped in wine, then anyone who drinks that wine will definitely die. It’s lethal. No medicine can counteract that poison. That’s the reference to “falcon wine.”
Sutra:
The eighth consists of habits of views and the admixture of understandings, such as satkayadrishti, views, prohibitions, grasping, and deviant insight and the karma involved in these, which bring about opposition and produce mutual antagonism. From that there come into being court officials, deputies, certifiers, and registrars. They are like people traveling on a road, who meet each other coming and going. Because these two habits influence one another, there come into being official inquiries, baited questions, examinations, interrogations, public investigations, exposure, the youths who record good and evil, carrying the record books of the offenders’ arguments and rationalizations, and other such experiences. Therefore, the Thus Come Ones of the ten directions look upon evil views and name them the ‘pit of views.’ Bodhisattvas regard having false and one-sided views as they would standing on the edge of a steep ravine full of poison.
Commentary:
The eighth kind of habit is one that each one of us possesses: admixtures of understanding. The eighth consists of habits of views and the admixture of understandings. Views refers to what we see and perceive. If we use views correctly, they can help us become pure. If we use them incorrectly, or if they are biased, then they can cause us to do wrong things. Admixtures of understanding are like that, such as satkayadrishti. What does that mean? It is a Sanskrit term that translates as possessing a body. It is the view of having a body. There are five views.
1.view of having a body;
2.one-sided views;
3.views regarding prohibitions;
4.views of grasping at views;
5.deviant views.
These have been explained before. The view of having a body is an attachment to the body. It’s an attachment that my body is mine and everything belongs to me. That’s attachment to a body and attachment to things. One-sided views do not accord with the Middle Way. They are prejudices of two sorts: attachment to annihilationism and attachment to eternalism. The view of annihilationism claims that a person’s death is like the extinguishing of a lamp. There’s nothing left, no soul and no future lives. Attachment to eternalism claims that people are people this life, they will be people next life, and in future lives they will continue to be people. They will never become animals. People are people forever. That’s attachment to eternalism and it is a one-sided view.
Prohibitions. There’s the view regarding prohibitions. It refers, as I’ve told you before, to holding the prohibitions of cows, or the prohibitions of dogs. It means learning how to act like cows or dogs. There are also views of grasping at views. These views are attachments on top of attachments—attachments that are extremely strong. These views, views that involve the self, are entirely too deep. There are also deviant insights of which one is satkayadrishti, the view of having a body. People with this view attach to their bodies. As to views, prohibitions, grasping, and deviant insights and the karma involved in these, people who hold these views display a bit of intelligence, but the insights they gain involve deviant ideas, not proper one. Because of that, they create all kinds of karma, which bring about opposition. Sometimes the karma goes counter to his own ideas or wishes. It works against him, or it works against others. That produces mutual antagonism. They go against each other.
From that there come into being certain situations, such as court officials like ministers of kings; deputies of departments; certifiers who testify on behalf of others, using proof in paperwork and documentation; and registrars who record items in writing. They are like people traveling on a road, who meet each other coming and going. Going and coming they meet each other, view each other.
to be continued |
