前期提示：……切記不要把那個高帽子往自己頭上戴，說：「我是Bodhisattva。」……
惡世中比丘，邪智心諂曲，未得謂為得，我慢心充滿。
「惡世中比丘」：在五濁惡世有一些個比丘，不單在家人，就是出家的比丘。「邪智心諂曲」：他心裏總有邪知邪見，總看人家不如我，總覺得自己是了不起的，這是邪知邪見。邪智，就是往那好的地方他沒有那智慧。譬如說：「這個佛法怎麼樣講？」想來想去他也講不通，也不會講。往那壞路上走呢？說怎麼賭錢？怎麼樣去喝酒？他明白到酒吧去喝；「只要你有一塊錢到那地方給他，就可以喝酒了。」他可以教化人做壞事，做不正常的事情，這都叫邪智邪慧。諂曲：諂就是諂媚；曲就是心裏不直。怎麼樣的呢？
「未得謂得」：修道就講得道證果；他沒有得道他說他得道了，沒有證果他說他證果了，這叫「未得謂得，未證謂證」。這是犯大妄語的，將來一定下拔舌地獄，就是那一類。他不是佛他說他就是佛了，這就是犯大妄語的；沒有開悟，他說他開悟了。真是！太要鼻子了！不要臉要鼻子；你說這一種人，這是沒有意思的。
你若見到這種人，他若說他開悟了你就可以罵他：「你開的什麼悟啊？」你問他開個什麼悟？開個狗悟，連狗都比你聰明！狗都有守門口的用；你這種人一點用都沒有，是世界最壞的人。因為他魚目混珠，他拿那魚眼睛就當珠子來賣。魚目混珠，瞎人的眼目，令人都也不認識真假了。這種人真是！為什麼他要說他是佛？為什麼他要說他是開悟的？他就想騙人嘛！就想叫人恭敬他，供養他，相信他。所以這一類的人「未得謂得，未證謂證」。「我慢心充滿」：這種人的心裏就有一個我慢；貢高我慢充滿他那個肚皮裏頭，充滿他的那個心裏頭，滿心都是貢高我慢。
你若是沒有一種攀緣心，為什麼要叫人相信你？為什麼要叫人知道你是開悟了？你為什麼叫人認為你是佛？為什麼你叫人說你是個菩薩？什麼意思？這就是我慢心充滿，貢高我慢。在這個世界上他自己想一想，作皇帝嘛，現在也不是時候，所以他自己也不說他自己是皇帝了；作總統嘛，又要有人來選，這筆選舉費用他也沒有法子籌得到：總統也不能作，皇帝也不能當，那莫如我作個佛吧！就讓大家來向我叩頭，就是這樣子。
這個國家因為太民主了，所以也有冒充佛的，也有冒充Bodhisattva（菩薩）的，也有冒充羅漢的，也有冒充祖師的，這麼多好的名稱人人都想要拿來作為自己的title（名銜）。可是，真的，你就不說也是真的；假的，你就說也是假的：騙人只能騙一個很短的時間。
提婆達多說他是新佛結果墮了地獄了；釋迦牟尼佛沒有說他是新佛舊佛，結果他成佛了。由這就證明真的到什麼時候都是真的；假的到什麼時候都是假的。那假的有時候也會真了；但是真的可不會假了。假的怎麼樣會真呢？好像提婆達多墮地獄，可是將來他還會成天王佛，所以我們做什麼事情都要往真的去做，不要往假的做；真的更要真就會成功了。
「或有阿練若。納衣在空閒。自謂行真道。輕賤人間者。」
「或有阿練若」：阿練若，有的說是阿蘭若。這個是梵語的輕重的問題。有的時候翻譯沒有翻譯意思就翻譯音，就翻譯阿練若。翻譯過來這個意思叫什麼呢？就叫無諍：諍就是「言」字邊和一個爭戰的那個「爭」，就是《金剛經》上說的那個無諍。又叫無喧雜處，無喧雜就是沒有吵鬧的聲音，很清靜的，什麼聲音都沒有。又叫寂靜處，寂靜處也就是非常寂靜的這麼一個地方。那個地方是誰住的呢？是修道人所住的。修行人有的時候就找這種寂靜處來居住，所以或有阿練若，就是這個沒有諍吵的地方。
「納衣在空閒」：納衣就是補納之衣；修道的人不穿好衣服，只穿破衣服，用舊的布來做這麼一件衣服。哪一個地方壞了就補；壞了就補，這叫納衣。用千針萬線來補納成的這麼一件衣服，這叫納衣。這是老修行穿著納衣，又叫糞掃衣。怎麼叫糞掃衣呢？就是在垃圾堆裏頭人家不要的那個舊布、舊衣服。修道的人要節省不浪費東西，不隨便把東西掉了，所以在垃圾裏頭找出這種舊衣服，看能用的就把它撿出來，不能用的就不要了。能用的這個布就留起來做一件衣服，這叫納衣，又叫糞掃衣。在空閒，也就是在阿練若這個地方。
「自謂行真道」：這種老修行，或者在山上說是不吃東西了；什麼東西都不吃，真修行，真用功，住山。但是你什麼都不吃不必對人講，也不必叫人知道你什麼也都不吃；你若是告訴人說：「我在這兒修行；我是苦修。我不吃飲食；我只吃一點水果就可以了。或者，我在這兒也常坐不臥。」若是這樣去對人去說，這就是現在所說的這一類的修道的人了。自謂行真道，自己說我住這個清靜的地方，又穿著納衣，又不吃東西，只吃水果就可以了。
聽說臺灣有個和尚，這個和尚不吃飯，我聽那個Jenny張說他袋裏頭總帶著花生米。吃花生米和吃飯是沒什麼分別的，但是這樣一來怎麼樣？一般人就認為這是一個神仙了。他連飯都不吃，只吃水果，吃花生。這種的修道也可以說是真修行，也可以說是真不修行，有兩種。真修行，不要對人講說我也不吃東西，我怎麼樣用功，常常打坐，不必對人講。對在家人講這些，什麼意思呢？第一個意思就是叫你相信我，供養我。你飯都不吃，你為什麼叫人供養你？飯都不吃了，全部不需要了，也不需要去叫人供養。你就叫人供養水果，也是一樣供養。飯都不吃了，就不要攀緣。你告訴人家說我怎麼樣用功修行，這就是攀緣，這就是賣招牌。
修行若是賣賣招牌，這已經不是真修行。修道不需要自己賣廣告，如果要自己賣廣告，這就談不到是真修行。可是也可以賣廣告；怎麼樣賣廣告呢？可以給人家賣廣告，提倡其他的人，讚歎其他的人，不要讚歎自己，不要自己給自己介紹說：「你知道我嗎？我住山的，我在山上修行是很苦的，沒有什麼東西吃，一般人都做不到，所以我才是一個真正修行的人，修行一定要住山。」我在過去走到什麼地方，有住山的老修行對我就這樣講，我所以知道這些個毛病。我自己想，我住了很久的時間的山，我沒有對人家講說「我住山住了多少年山，你知道嗎？住山是很艱難的。」沒有講過。我也不知道這個住山的老修行是哪一個法師來教化他的，教他這麼樣在山上住山，到山下就賣廣告。很奇怪的，住了兩天半山，就以為自己是個老修行，了不得的了，就是現在說：「我是一個真正行道的人，旁人都是假的，就我一個人是真的。」我不這樣講，我說旁人都是真修道的，就是我一個人是假的。你若歡喜接近我這個假的，你就接近，不歡喜接近我這個假的，你就趕快給我滾，離我遠一點。所以這個住山的老修行，他還真賣廣告在山裏頭，這一賣廣告就有很多人去了。我方才沒有說嗎？果瞻也去同他打坐，賀龍也去到那兒親近。為什麼呢？就因為知道這個不吃飯的一個和尚太奇怪了。
我所知道的這一位和尚，他造了一個廟，有一些在家的徒弟到那個地方就把這個廟給搶去了，把這個老修行這麼一氣就氣跑了，又跑到另外一個地方；另外一個地方他有很多徒弟，因為一般人都認為他是神仙，是一個聖者，又給他造一個廟。這回造這個廟大約他有所準備了，所以旁人沒有給他搶去。你們各位想一想，一位修道人造了一個廟，又引起一般人來爭，雖然住的是無諍的地方，變成名實不相副（原文也是此字。但覺此處應該是“符”字）了，變成有諍了，所以這是好像現在講這個經文是一樣的。
自謂行真道「輕賤人間者」：自己說自己是一個真正的修行人，修行得道的高僧，所以就輕賤人間講說《法華經》的這個法師了。「他講什麼《法華經》？哪有《法華經》？《法華經》是他做出來的，沒有這麼一部經典的。」因為一般人都認為他是一個神聖的人，所以他說出的話人人都相信。是的，某某人說那個經不對的，所以就相信這個真修行人。那講說《法華經》這個法師這邊輕賤了；輕賤人間者，人間就是講說《法華經》這個法師。
待續
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From the last issue: Be careful not to put a high hat on yourself and say, "I am a Bodhisattva."
Sutra:
Bhikshus in the evil age
With deviant knowledge and flattering, crooked minds,
Who claim to have gained what they have not,
Have minds filled with arrogance.
Commentary:
Not only will lay people harbor deviant knowledge and views, but
even shus in the evil age of the five turbidities, will be
with deviant knowledge and flattering, crooked minds. They will think they are better than everyone else. "Deviant knowledge" means that they lack wisdom in wholesome matters. For example, if you ask them to explain the Buddhadharma, they will think and think but not be able to come up with a coherent explanation. On the other hand, if you ask them about gambling and drinking, they are very knowledgeable: "All you have to do is pay one dollar and you can get into the bars and drink all you want." With their deviant knowledge, they teach people to do evil things. "Crooked" means that they are deceitful. They are the ones
who claim to have gained what they have not. They will say they have attained the Way or realized sagehood, when in fact they have not. That's a serious offense, and such people are certain to fall into the Tongue-Pulling Hell. They aren't Buddhas, but claim that they are. They claim to be enlightened when they are not. Such people are simply shameless. Their words are pure nonsense.
If you meet people who say they are enlightened you can say, "What kind of enlightenment? A dog's enlightenment? Dogs are smarter than you! At least they can watch the door! You have no worth at all! You're the worst sort of people." Such individuals are just trying to pass off fish eyes as pearls, and to put out people's eyes so they can't tell the false from the true. Why do they go about claiming to be Buddhas and saying they are enlightened? They want to cheat people into respecting them, believing in them, and making offerings to them. They
have minds which are filled with arrogance. They are totally stuffed with pride.
Unless you were exploiting conditions, why would you want people to believe in you, to think you were enlightened or a Buddha? Why would you say you were a Bodhisattva? It's just because of arrogance that they do such things. Such people don't claim to be emperors, because this is not the age of emperors. They don't say they are the president, because the people would have to vote for them and they couldn't afford the cost of entering an election. So they think, "Since I can't be an emperor or a president, I'll be a Buddha and everyone will bow to me!"
This country is run as a democracy, and so we even have "democratic" false Buddhas, Bodhisattvas, Arhats, and Patriarchs—pretenders. Everyone wants to assume one of these fine titles. However, what is true is true, even if you don't say it out loud; and the false is false even if you try to assert its truth. You can only cheat people for a short period of time.
Devadatta declared himself the "new Buddha," but eventually fell into the hells. Shakyamuni Buddha never said that he was a new or an old Buddha, and he did become a Buddha. This proves that the true is always true and the false is always false. The false can sometimes turn true, but the true can't become false. How does the false become true? Devadatta fell into the hells, yes, but in the future he will become the Buddha King of Gods. We should be genuine in what we do, not phony. We should strive to be more and more true until we achieve success.
Sutra:
Some may appear to be Aranyakas,
For they wear rags and dwell in the wilds.
But although they claim to be on the True Path,
They scorn those who live among people.
Commentary:
Some may appear to be Aranyakas. "Aranya" is a Sanskrit word which means "no strife," as mentioned in the Vajra Sutra. It also means "a place without distractions." In such a place there are no distracting noises. It is very quiet and still. "Aranya" also means a "still, quiet place" appropriate for meditation. (An "Aranyaka" is a person who lives in such a place, that is, a cultivator.) Cultivators look for such tranquil places to live.
Some people may seem to be cultivators for they wear rags and dwell in the wilds. Cultivators don't like to wear nice clothes; they just keep patching rags together. They will find old rags and stitch them together to make clothes. They use thousands of stitches to make a patched robe. These patched robes are also called "rubbish heap robes," because they look through the garbage to find cloth that people have discarded. Cultivators wish to be thrifty and not waste anything, so if the cloth can still be used, they save it. If it can't be used, then they leave it there. They save up scraps of cloth to make their robes. And they dwell in uninhabited places in the wilds, meaning in an Aranya.
But although they claim to be on the True Path... They may dwell in the mountains and they fast for long periods of time, applying genuine effort in cultivation. That's fine, but they don't have to advertise it all over the place. If they tell everyone, "I am cultivating bitter practices here. I don't eat anything, except some fruit once in a while. And I never lie down to sleep!" then they are the type of people being discussed here. They claim that they are rag-robed, fasting hermits who survive on a diet of nothing but fruit.
I heard that there's a monk in Taiwan who doesn't eat any regular food. I heard Jenny Chang say that he always carries a few peanuts in his pocket. Eating peanuts is no different from eating regular food, but guess what? People have deified this monk—he eats nothing but fruit and peanuts. He could be considered a real cultivator, or he could be considered a phony. Real cultivators don't need to brag to lay people about how they fast and meditate all the time and how great their practice is, hoping that lay people will revere and make offerings to them. But if they don't even eat, why do they need offerings? They wouldn't need money or offerings. Even if you just ask for fruit, that is still an offering. If they don't even eat, they certainly don't need to exploit situations by advertising their practice to lay people.
Real cultivators don't advertise. If they sell themselves, they cannot be considered real cultivators. Cultivators can advertise for other cultivators, but not for themselves. You can praise your fellow cultivators, but you shouldn't praise yourself. You can't say, "Do you know who I am? I live in the mountains. I cultivate bitter practices, too. I don't have anything to eat, either. Most people can't do what I do. I'm a real cultivator. Real cultivators live in the mountains." I have heard mountain-dwelling cultivators talk like this, and that's how I found out about these problems. I thought, "I lived in the mountains for a number of years, but I never bragged about it to anyone, and I never complained about how difficult it was. I don't know which Dharma Master taught them this technique of living in the mountains and then leaving the mountains to advertise for themselves. It's pretty strange. They live in the mountains for two and a half days and then consider themselves exceptional cultivators. They say, "I'm a true cultivator, and everyone else is phony." That's not the way I do things. It always seems to me that everyone else really cultivates and I am the only false cultivator! If you wish to draw near this false one, go ahead. If you don't, then so long! In any case, this particular mountain-dwelling cultivator advertises for himself up in the mountains, and this brings him lots of visitors. Guo Zhan went there to meditate with him, and He Long also drew near to him. They considered this monk who didn't eat to be very unusual.
The monk built a temple and his lay disciples seized control of it. That made him so angry that he left and went somewhere else. In this other place, people took him to be a living immortal or sage; he had many disciples who built him a temple. He was probably more alert this time, so the temple didn't get taken away from him. Think it over. If a cultivator builds a temple and people fight over it, then his claim of living in a "place of no strife" becomes false. This is what the Sutra text is talking about.
They scorn those who live among people. Fancying themselves to be lofty monks—real cultivators—they look down upon those Dharma Masters who lecture on the Dharma Flower Sutra for other people. They say, "They're lecturing on the
Dharma Flower Sutra"? There's no such Sutra. It's something they made up themselves." Since everyone regards these "cultivators" as saints, they believe this slander. "Yes, that Sutra is not authentic," they think. "We should put our faith in this real cultivator." Thus, people look down upon those in the world—the Dharma Masters who lecture on the
Dharma Flower Sutra.
To be continued
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