Showing posts with label Emptiness. Show all posts
Showing posts with label Emptiness. Show all posts

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Someone said:"pursuit of merit is the Buddhist way to develop a wise sense of self"


Soh replied:

I would say it should be the other way round. Truly practicing without sense of self gives rise to the highest merit.

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Soh Wei Yu

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Sariputra: What is the worldly, and what is the supramundane perfection of giving?

Subhuti: The worldly perfection of giving consists in this: The Bodhisattva gives liberally to all those who ask, all the while thinking in terms of real things [that are unchanging and substantial]. It occurs to him: "I [who is unchanging and substantial give, that one [who is unchanging and substantial] receives, this is the gift [that is unchanging and substantial]. I renounce all my possessions without stint. I act as one who knows the Buddha. I practice the perfection of giving. I, having made this gift into the common property of all beings, dedicate it to supreme enlightenment, and that without apprehending anything [that is unchanging and substantial]. By means of this gift, and its fruits may all beings in this very life be at ease, and may they one day enter Nirvana!" Tied by three ties he gives a gift. Which three? A perception of self, a perception of others, a perception of the gift.

The supramundane perfection of giving, on the other hand, consists in the threefold purity. What is the threefold purity? Here a Bodhisattva gives a gift, and he does not apprehend a self [who is unchanging and substantial, nor a recipient [who is unchanging and substantial], nor a gift [that is unchanging and substantial]; also no reward of his giving [that is unchanging and substantial]. He surrenders that gift to all beings, but he apprehends neither beings nor self [who are unchanging and substantial]. He dedicates that gift to supreme enlightenment, but he does not apprehend any enlightenment [due t non-attachment to it, thus truly attaining it]. This is called the supramundane perfection of giving.

Pañcavimsatisahasrika, 263-64

Buddhist Texts Through The Ages

Translated & Edited By Edward Conze, I.B. Horner, David Snellgrove & Arthur Waley

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https://www.wisdomlib.org/buddhism/book/maha-prajnaparamita-sastra/d/doc225233.html

There is also mundane generosity (laukikadāna) and supramundane generosity (lokottaradāna), the generosity approved of by the āryas (āryavarṇitadāna) and the generosity disapproved of by the āryas (āryāvarṇitadāna), the generosity of the buddhas and bodhisattvas (buddhabodhisattvadāna) and the generosity of the śrāvakas (śrāvakadāna).

1) What is mundane generosity (laukikadāna)? Mundane generosity is the generosity of ordinary people (pṛthagjanadāna) and also the generosity used by the āryas with an impure mind (sāsravacitta). Some say that [only] the generosity of worldly people constitutes mundane generosity, whereas the generosity of the āryas, even though carried out with impure mind, is supramundane because their fetters (saṃyojana) are cut (chinna). Why? Because these āryas have obtained the concentration of non-thought (apraṇihitasamādhi).[1]

Furthermore, mundane generosity is impure (aviśuddha), whereas supramundane generosity is pure (viśuddha).[2] There are two kinds of fetters (saṃyojana): i) those that depend on craving (tṛṣṇāpekṣa); ii) those that depend on wrong views (dṛṣṭyapekṣa).[3] When these two kinds of fetters are present, the generosity is mundane; when they are absent, the generosity is supramundane.

When the three obstacles (āvaraṇa)[4] fetter the mind, the generosity is mundane. Why? Dharmas, resulting from causes and conditions (hetupratyaya) are truly without substantial self (anātmaka); nevertheless, we say: “I am giving and someone is receiving”; this is what is called mundane generosity. Besides, [the notion] of self (ātman) has no precise attribution (aniyatasthāna): sometimes it is the self that is taken as ātman and not as other; sometimes it is other that is taken as ātman and not as self.[5] As a result of this imprecision, there is no true ātman. Moreover, the thing given (deyadravya) exists solely as a result of the complex of causes and conditions (hetupratyayasāmagrī) and all the dharmas are in themselves nonexistent (anupalabdha). They are like a cloth (paṭa) that results from a collection of causes and conditions but which ceases to exist as soon as one pulls out the silken thread or threads of which it is composed. In the same way the dharmas have as sole characteristic the absence of own-characteristic [142b] (animittalakṣaṇa); they are eternally empty of self nature (svabhāvalakṣaṇa). But people have hallucinations (abhiprāya) and take them to be existent. This mistake (viparyāsa) and this error characterize the mundane generosity. – But when the mind is free of the three obstacles (āvaraṇa), the characteristic of dharmas (lakṣaṇadharma) is truly cognized and the mind is free of error (viparyāsa): then generosity is supramundane.

2) Supramundane generosity is the generosity approved of by the āryas (āryavarṇitadāna); mundane generosity is the generosity disapproved of by the āryas (āryāvarṇitadāna).

Moreover, pure (viśuddha) generosity free of stains (vimala) and conforming to the true nature (bhūtalakṣaṇa) of dharmas is the generosity approved of by the āryas; the impure (aviśuddha) generosity, mixed with fetters (saṃyojana), errors (viparyāsa) and obstinacy (cittasaṅga) is the generosity disapproved of by the āryas.

Finally, the generosity associated with the knowledge of the true nature (bhūtalakṣaṇaprajñā) is the generosity approved of by the āryas; in the contrary case, it is disapproved of by the āryas.

3) When one gives without seeking [the welfare] of beings or without wanting to know the true nature (bhūtalakṣaṇa) of dharmas, but only for the purpose of escaping from birth (jāti), old age (jarā), sickness (vyādhi) and death (maraṇa), this is the generosity of the śrāvakas. When one gives for all beings or again in order to know the true nature of dharmas, this is the generosity of the Buddhas or bodhisattvas.

When one is incapable of fulfilling (paripūrṇa) all the qualities (guṇa) [required for true generosity] but one is seeking to obtain a small portion of them, this is generosity of the śrāvakas. When one wishes to fulfill all the qualities, this is generosity of the Buddhas or bodhisattvas.

When one gives out of fear of old age, sickness and death, this is generosity of the śrāvakas; when one gives to acquire buddhahood, to convert beings and without fear of old age, sickness and death, this is generosity of the Buddhas or bodhisattvas.[6] At this point, the story of the P’ou sa pen cheng king (Bodhisattvajātakasūtra) should be told.

 "Did Buddha ever taught physical reality was/is an "illusion"?"


Krodha replied the redditor:


Yes, this is a strong theme throughout Buddhist teachings.

Some examples from the Pali Canon, starting with the Pheṇapiṇḍūpama Sutta SN 22.95:

Form is like a lump of foam; feeling is like a bubble; perception seems like a mirage; choices like a banana tree; and consciousness like a magic trick: so taught the Kinsman of the Sun. However you contemplate them, examining them carefully, they’re void and hollow when you look at them closely. Concerning this body, he of vast wisdom has taught that when three things are given up, you’ll see this form discarded. Vitality, warmth, and consciousness: when they leave the body, it lies there tossed aside, food for others, mindless.

Such is this process, this illusion, cooed over by fools. It’s said to be a killer, for no substance is found here. An energetic mendicant should examine the aggregates like this, with situational awareness and mindfulness whether by day or by night.

They should give up all fetters, and make a refuge for themselves. They should live as though their head was on fire, aspiring to the imperishable state.

Another from Udānavarga 2.18:

He who has perceived that this body is (empty) as a vase, and who knows that all things (dharma) are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death.

He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death. He who has perceived that this body is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death.

Another, SA 265:

Monks, it is just as if a master magician or the disciple of a master magician at a crossroads creates the magical illusion of an elephant troop, a horse troop, a chariot troop, and an infantry troop, and a clear-sighted person carefully examines, attends to, and analyses it. At the time of carefully examining, attending to, and analysing it, he finds that there is nothing in it, nothing stable, nothing substantial, it has no solidity. Why is that? It is because there is nothing solid or substantial in a magical illusion.

Some Mahāyāna examples, in the Bhadramāyākāra Sūtra, it is said:

Maudgalyāyana, moreover, since the illusions of Bhadra the Magician are partial, his illusions are not true; but the illusions of the Tathāgata are true, therefore, all phenomena are fully realized to be illusory.

The Samādhirāja states:

All existence is like an illusion, powerless, like foam that gathers and becomes hollow.

And,

The primal nature of phenomena is empty, like an illusion, which tirthikas are unable to know. Understanding all phenomena to be similar to illusions, is not the domain of signs.

The Ārya-lalitavistara-nāma-mahāyāna-sūtra says:

Because of dwelling in the equivalence of all phenomena with illusions, mirages, dreams, water moons, echoes and double vision, the Dharma free of affliction is perfectly realized.

The Ārya-mañjuśrīvikurvāṇaparivarta-nāma-mahāyāna-sūtra:

Further, sister, the five aggregates are illusory. They do not exist. There is no arising of erroneous action. It is conventionally designated through an error. Sister, awakening is like an illusion, it does not exist, it is conventionally designated through an error. Sister, though awakening is like an illusion, it does not exist, it is conventionally designated through an error. Therefore, sister, because illusions are the same, the aggregates are the same. Because the aggregates are the same, illusion is the same. Since illusion is the same, awakening is the same. Since awakening is the same, illusion is the same. Sister, therefore, I call you "awakened".

The Ārya-ghanavyūha-nāma-mahāyāna-sūtra says:

The suchness of all phenomena arises through power of mutual relation, the yogins seeing in that way clearly see it as suchness. The perfected nature is the dharmatā of phenomena; all phenomena do not arise as the substantial entities of the imputed: empty, insubstantial, beyond the extremes of existence and nonexistence, similar with illusions and dreams, like fairy castles, like opthalmia and like mirages.

The Acintyastavaḥ says:

Like a dream, an illusion, [or] seeing two moons: Thus have You [The Buddha] seen the world, as a creation not created as real. Like a son who is born, established, and dies in a dream, the world, You have said, is not really born, does not endure, and is not destroyed... According to cognition of truth, [however], You maintain that there is no annihilation or permanence. [You] assert that the entire world is empty of substance, like a mirage.

The Lokātītastava states:

You [The Buddha] have stated that all arising is like the arising of an illusion. Therefore You have fully understood that this world has arisen due to imagination. It is unreal, [and] not having originated it cannot be destroyed.

The Mahāyānaviṁśikā:

The object of knowledge in dream is not seen when one awakes. Similarly the world disappears to him who is awakened from the darkness of ignorance. The creation of illusion is nothing but illusion. When everything is compound there is nothing which can be regarded as a real thing. Such is the nature of all things. As the figments of a dream dissolve upon waking, so the confusion of Samsara fades away in enlightenment.



——-


Interesting that people are upvoting u/Sneezlebee’s inaccurate answer that “the Buddha never said physical reality itself is an illusion.”


And OP finds that “reassuring.” No offense but that inclination to seek a secure refuge or landing place should be thoroughly investigated. That is how deep our conditioning is.


Like the Ḍākārṇava Tantra says:


Everyone is confused by illusion; but the wise are liberated by illusion.


Seeing that this world - this so-called “physical reality” - is an illusion, is the doorway to liberation. Reifying this illusory reality as stable and real (vāstu) will seed the causes for the continual cycle of suffering.


There are two obscurations that prevent us from attaining buddhahood. These two obscurations must be eliminated to attain buddhahood. The first, the afflictive obscuration, is the perception of a self. The second, the cognitive obscuration, is the perception of an real external physical reality. Buddhas have eliminated both of these obscurations, they do not perceive a physical reality.


From Rongzom:


Moreover, the way [a buddha] knows and sees is not like holding [entities] to be substantial. He knows and sees [them] as an illusion. Likewise, the Dharmasaṃgītisūtra states:


For example, some magicians attempt to free a magically created [being by removing its magical power]. Since they already know [that it is an illusion], they face no obstructions to [correctly perceiving] that illusion-[like being]. Likewise, the wise, who are fully awakened, perceive the three [realms of] existence to be illusion-like.


Also, in the Pitāputrasamāgamasūtra it is stated:


Because a magician knows the magical apparition created [by him] to be an illusion, he is not confused by it. You, [too,] see the entire world ('gro ba: jagat) in this way. [I] pay homage and praise to one who sees everything [in this way].


Further, some say: The fully awakened one possesses the knowledge of the absolute, [namely], the so-called gnosis of knowing [phenomena] as [they actually] are, but does not possess the knowledge of the conventional, the so-called gnosis of knowing [phenomena] to the full extent. It is not that something knowable (mkhyen rgyu yod pa) is not known [by a buddha]. But since conventional knowable [phenomena] are non-existent, there is no gnosis of perceiving them [either]. How is it that conventional [phenomena] are non-existent? Conventional [phenomena] appear to ordinary beings as they are, namely, caused [in their case] by defiled ignorance (nyon mongs pa can gyi ma rig pa). They appear to the three [types of] nobles (i.e., śrāvaka saints, pratyekabuddhas, and bodhisattvas) as they are, namely, caused [in their case] by undefiled ignorance (nyon mongs pa can ma ying pa'i ma rig pa). It is, for example, like the appearance of strands of hair and [other] 'floaters' (rab rib: timira) to a [person] suffering from an eye disease. [Immediately] after the Diamond-like Samadhi [has arisen in him], a buddha discards [even undefiled] ignorance, and sees true reality, in that [he] does not see any phenomena. Therefore, these deceptive conventional [phenomena] do not exist in a buddha['s field of perception].


Also, Sneezlebee’s assessment that “consciousness dreaming the body” is a “new age” view is really not the case. This is implied in buddhadharma, and stated explicitly in some systems, the Khandro Nyinthig says:


To sum it all up, ignorant attachment to dualistic appearances assembles the rtsal of gnosis (jñāna - pristine consciousness) into the [four material] elements, and forms the body in actuality.


Also see my comments at: A Critique of Xiao Ping Shi

 

English translation of the Chinese article https://www.jcedu.org/200601/14260.html (also available at the bottom)

 

Heretical Views Outside the Path - Xiao Pingshi's "God-Making Movement"

by Venerable Da Zhao

As the saying goes: "A good person is easily bullied, a good horse is easily ridden." This is especially evident in this era of social transformation! The compassion of Buddhism is frequently abused, which is even more prominent! After reading the works of Xiao Pingshi from Taiwan, including "The Formless Mindfulness of Buddha," "The Progressive Stages of Meditation on Mindfulness of Buddha," "Treasury of the True Dharma Eye - Collection of Dharma Protection," "The True Reality of Life," "Simple Methods to Discern True and False Enlightenment," "Integration of Chan and Pure Land," "The True Tathagatagarbha," "How to Enter the Gate of Mindfulness of Buddha," "The Great Vehicle View of No-Self," "The Crisis in Buddhism," "Unity in Doctrine and Teaching," "Self and No-Self," "Crazy Secrets and True Secrets" (Volumes 1-4), "The Jewel Cluster of the Zen Tradition" and others (Cases and Koans Volumes 1-5), "A Detailed Explanation of the Lankavatara Sutra" (Volumes 1-6), and the concurrently published "The Mindset of Studying Buddhism," "The Voice of Compassion," and about twenty to thirty other books, I feel deeply moved! At first, I only saw superficial text, nominal explanations, and a lot of problems in exploring the meaning and principles, feeling very uncomfortable, especially sensing the author's inexplicable and strong desire to express himself. Everywhere, he does not forget the "self," packaging everything for the "self," which is inconsistent with the spirit of Buddhism. Gradually, I saw everything good being linked to the author himself, and everything bad being associated with the great Buddhist masters of today. Apart from what the author says, there seems to be no other Buddhist teachings to study or practice, and no other place but the Correct Awakening Fellowship founded by the author that represents a true Buddhist site. This also contradicts the splendid virtues of Buddhism. Later, I finally saw through the deceitful guise of using the names and principles of Buddhism to hide his own “primary cause” of heretical views, revealing the cunning fox’s tail, causing deep harm to Buddhism! Further understanding revealed that this is a “god-making movement” that preyed on the fallen human heart, turning the names and principles of Buddhism into a pedestal for his deceptive world. Isn’t this the sorrow of Buddhism? Thus, I lament that contemporary Buddhism is externally threatened by the heretical Falun Gong stealing the Dharma wheel symbol and acting tyrannically, and internally suffers from the “primary cause” heretics who use Buddhist names and principles as a cover to slander the Dharma and break the Sangha! Buddhism, the wonderful Dharma, the Sangha, being so grand and dignified, a bright lamp for the world, are insulted to this extent by heretical cults. Reflecting on this quietly at night, how sad and pitiable! The heretical Falun Gong is like a thief entering a yard, merely stealing the decorations (symbols) inside, and will flee when the household becomes alert; the “primary cause” heretics are like robbers entering the house, stealing the treasures inside the safe (Buddhist names and principles), and even if driven out, have already caused great destruction! What can be done? How can this be resolved?

The means of modern thieves are increasingly sophisticated, plagiarism deepens, and the harm grows more severe! The fatal aspect lies in Xiao Pingshi’s narrative, where the basic language largely aligns with Buddhist meanings. Not to mention beginners in Buddhism having difficulty discerning its authenticity, even long-term practitioners can be misled by his beautiful textual descriptions, with some in academia even praising him as "quite profound," unaware that at the most critical root, it is the practice of heretics. He also everywhere proclaims "the true Dharma," and repeatedly proposes "distinguishing the meaning of the Dharma." Now, from his writings, we expose the heretical face behind his "primary cause" heretical thought, the "god-making movement" that preys on the fallen human heart, the “ingratitude” of forsaking one's teacher and ancestors, and the "slandering of the Dharma and breaking the Sangha" through wordplay, to restore the purity of Buddhism!

“Primary Cause” Heretical Thought

The so-called “primary cause” heresy advocates that the reason for the establishment of all things in the world belongs to a single cause. In “Bodhisattva Tipitaka's Exposition of the Lankavatara Sutra on Externalist and Hinayana Nirvana Theories,” twenty kinds of heretics are pointed out, each seeking the primary cause of the universe and giving their own interpretations. The fourth Vedananda, the fifth Isvarananda, the ninth Women and Relatives, the twelfth Mudrara, the fourteenth Sramana, the fifteenth Marisha, the twentieth Anta, etc., though varying, belong to the same category of primary cause heretics. They all believe that there is a “primary cause” for the arising of all phenomena, a source capable of generating everything, with all things derived from this one source. For example, the fifth heretic Isvarananda proposed: “By formlessness, it gives birth to all sentient and insentient beings, named Nirvana.” (T32, 157a) The fourteenth heretic Sramana said: “Knowing that all beings are born from their own nature and return to it, free from samsara to attain Nirvana, thus all beings are born from their own nature. Hence, the externalist Sramana speaks of self-nature as eternal, able to produce all dharmas, which is the cause of Nirvana.” (T32, 157c) This is the heretical view of “primary cause” where non-causal elements are considered as causes!

Close to the heretical view that the “primary cause” gives birth to everything is “monism,” prevalent in many Indian philosophical schools. For instance, Vedanta philosophy posits that the essence of the universe is Brahman and the essence of individual subjects is Atman, both fundamentally one and the same, known as “Brahman-Atman identity.” To express the nature of this monism is challenging, hence theories like being (existence), spirit (consciousness), and bliss (happiness) emerged. However, such absolute monism struggles to explain phenomena like the material world, suffering, evil, and other worldly phenomena. The dualism positing a conflict between spiritual (divine self) and material principles (nature) emerged to address these issues. All these theories have their contradictions and are considered heretical views in Buddhism, refuted by Buddhist teachings.

In Buddhism, be it Theravada or Mahayana, there is no such “primary cause” or monist heretical view. As stated in the Abhidharmakosha, “A single cause producing phenomena definitely does not exist.” (T29, 36b) The Avatamsaka Sutra says, “Thus do all Bodhisattvas know: the nature of all dharmas is always empty and quiescient, with not a single dharma capable of creation, equivalent to the [truth of] no-self as realized by all Buddhas.” The Kasyapa Buddha in the Seven Buddhas’ Dharma Transmission Verse said, “All sentient beings have a pure nature, fundamentally unarisen and indestructible.” In the Madhyamaka Karika (Middle Treatise), it is said: 'If fruits (results) were to arise before the union of various conditions, this would be untenable, for such fruits would be devoid of causes and conditions, and thus would be termed as causeless. Therefore, the assertion that fruits arise prior to the assembly of conditions is infeasible. A question is posed: What is the fault if a cause transforms into a fruit? The response: If the cause were to transform into the fruit, then upon reaching fruition, the cause would cease. This implies that the cause, before giving rise to the fruit, would have already ceased. (T30, 26c) Bodhidharma in the Shaolin Six Gates Bloodstream Sermon also stated: “If without seeing the nature, one recites the Buddha's name, reads scriptures, practices giving, observes precepts, and diligently cultivates merits, can they attain Buddhahood? The answer is no. Why? Because these are minor dharmas, conditioned dharmas, causes and effects, results of karma, and laws of samsara, they cannot escape birth and death. How can they achieve the Buddha Way? To become a Buddha, one must see the nature; without seeing the nature, talk of causes and effects is externalist dharma. A Buddha is actionless, without causes and effects. Only minor dharmas can be attained, all of which are slanders against Buddha. How can they achieve Buddhahood? If there is attachment to one mind, one subject, one understanding, one view, Buddha does not permit. Buddha is without keeping or breaking (of precepts?); the mind-nature is fundamentally empty, neither defiled nor pure. All dharmas require no cultivation or realization, without cause or effect.” (T48, 374a) Further, “Buddha, also known as the Dharmakaya, also the original mind. This mind has no form, no causes and effects, no tendons or bones, like empty space, ungraspable, not hindered by substance, and different from externalists.” (T48, 376a)

In summary, in various scriptures of Theravada and Mahayana, there is definitely no heretical and fallacious view of a “primary cause” that generates all dharmas. All dharmas arise from conditions, like illusions and transformations, fundamentally unarisen and indestructible. The nature of suchness of Dharmata Tathagatagarbha and all dharmas of birth and death and afflictions, like water and waves, are mutually inclusive and fully present in each other. Arising is completely arising, cessation is completely ceasing, arising where present, ceasing where present. Without waves, there is no water to speak of; without water, there are no waves to be found. Water cannot be the primary cause of waves, nor can waves be said to be derived from water; water and waves cannot form a cause and effect dichotomy. The real aspect of dharmas is fundamentally thus; the nature of suchness is also thus; conditioned phenomena are also thus. As it is said, “All dharmas have such characteristics, such nature, such essence, such power, such function, such cause, such condition, such effect, such retribution, such fundamental and ultimate equality.” (T9, 5c) As the Shurangama Sutra says, "Ananda, all illusory sense organs and every illusory form arise and perish exactly where they manifest. These are falsely named and conceived, yet their true nature is the luminous essence of marvelous awakening. So it is with everything, from the five skandhas to the six entrances, from the twelve bases to the eighteen realms. The union of causes and conditions gives rise to their illusory arising; their separation bestows the illusory name of extinction. It is profoundly elusive to discern that the arising and ceasing, the coming and going, are fundamentally the ever-present, wondrous clarity of the Tathagatagarbha. The unmoved, perfect, all-encompassing nature of true suchness — within this constant and true nature, seeking the coming and going, delusion and enlightenment, birth and death, one will never find them." (T19, 114a) Also, the Lankavatara Sutra states, “Fools without wisdom, the storehouse consciousness like a vast ocean, the karma appearances like waves; dependent on these, the analogy is communicated.” And, “Like the ocean's water changing, various waves turning; the seven consciousnesses are so, born together from the mind.” Such is the fundamental right view of Buddhism that is not shared with externalists, also the ultimate doctrine of the Buddhist worldview and perspective on life, especially the lifeblood of Mahayana Buddhism!

However, Xiao Pingshi sets up “conditioned dharmas” and “Tathagatagarbha Alayavijnana reality” as opposites, like setting up “ocean water and waves” as opposites, treating conditioned dharmas as the derivatives of reality, and the nature of suchness as the cause of conditioned dharmas, believing that Tathagatagarbha Alayavijnana is the “primary cause” of the phenomena of birth and death in the universe, with conditioned dharmas derived from Tathagatagarbha Alayavijnana. He says:

"After your suchness gives birth to the realm of aggregates, once combined with aggregates, realms, and fields, it can give birth to all dharmas." (The Great Vehicle View of No-Self, p. 39) "By realizing your own true suchness of the eighth consciousness, from this eighth consciousness, observing its pure freedom, pervading all times without interruption, able to give birth to all dharmas, with all eighteen realms born from it." (Self and No-Self, p. 39) "Although this physical body is not the true self, it is not completely unrelated to the ‘true self,’ because it is born from that 'true self' – your physical body is created by your eighth consciousness." (Self and No-Self, p. 41) "Therefore, all dharmas of this world and beyond are born solely from the eighth consciousness mind-king, hence all dharmas are but consciousness." (Unity in Doctrine and Teaching, p. 216) "Thus, it is said that Unity in Doctrine and Teaching does not depart from all dharmas born from the eighth consciousness mind-king; and after all these dharmas are attributed to the eighth consciousness mind-king, they must be attributed to the root of the eighth consciousness – Alayavijnana." (Unity in Doctrine and Teaching, p. 217) "A free mind beyond the eighteen realms as the cause of the eighteen realms" (Unity in Doctrine and Teaching, p. 82) "The cause of conditioned dharmas arising and ceasing – the reality of storehouse consciousness." (Unity in Doctrine and Teaching, p. 54) The above-mentioned "giving birth," "agent that gives birth", "the being born," "born out," "created," in Xiao Pingshi's view, all represent a relationship of opposition between the "agent that gives birth" and "the given birth." The eighth consciousness is seen as the "creator of everything," leading to the fallacious conclusion that the eighth consciousness is the "primary cause." Here, the term "cause" explicitly refers to the "primary cause." As explained by his proud disciple:

The principle of Taiji in Taoism is correct in the mundane world, but incorrect in the fundamental understanding of the Dharma realm. You can see what Teacher Xiao wrote on the book cover: "Taiji is mere imagination, the fundamental reality is true consciousness; ignorance gives birth to dualities, from which all dharmas arise. In no-self there is self, in self there is no-self; Nirvana, the surplus of true consciousness, both self and no-self are extinguished." Taoism takes Wuji Taiji as the fundamental, deriving the theory of Bagua. The explanation of the phenomena of birth and death in the universe is correct, but it does not recognize the primary cause - not knowing that Tathagatagarbha is the real root - not knowing that the so-called Wuji Taiji is actually Tathagatagarbha; from Teacher Xiao's verses, you should understand the principle. If one deeply comprehends the ultimate truth of true consciousness - Tathagatagarbha, from then on, for worldly and transcendent Dharma: from the path of liberation in conventional truth to the Bodhi path of ultimate truth, everything can be penetrated, not to mention worldly relative truths. (The Mindset of Studying Buddhism, pp. 22-23)

This passage fully reveals Xiao Pingshi's heretical view of the "primary cause," which is undeniable! Here, we suddenly realize the intention behind his constant mention of "true Tathagatagarbha" - finding the root of all dharmas in the universe, making this root the primary cause to give birth to all conditioned dharmas. This is exactly the view of the fifth externalist Isvarananda mentioned earlier: "By formlessness, it gives birth to all sentient and insentient beings." (T32, 157a) And it blatantly echoes the Taoist externalist teachings. The so-called "Taoism takes Wuji Taiji as the fundamental" and "Tathagatagarbha is the real root," "Wuji Taiji is actually Tathagatagarbha," even blatantly claiming, "The principle of Taiji in Taoism is correct in the mundane world." Neglecting Buddhism's perfect explanation of the phenomena of birth and death in the universe, "all dharmas arise from conditions, all dharmas cease from conditions," he insists on introducing a "primary cause" onto "Tathagatagarbha" and "real aspect of dharmas," blatantly misrepresenting and abusing the ultimate truth of Buddhism! What is his intention? If he admires the "principle of Taiji" and the fallacy of the "primary cause" in externalism so much, why doesn't he openly become an externalist instead of cloaking himself in Buddhist names and principles so "profoundly"? Why still claim to be Buddhism's "true good friend" and "Three Vehicles' true Dharma"? However, he has his own internal reasons, which will be evidenced in the following text.

Even Xiao Pingshi himself admits this as a heretical view, saying, "Stay far from externalist false establishment of the universe's primary cause." (Unity in Doctrine and Teaching, p. 32) Yet, all his writings are plagiarisms of the names and principles of the Three Vehicles of Buddhism, especially on "Tathagatagarbha" and "Alayavijnana," with diligent effort! Regarding the correct meanings of Buddhist Tathagatagarbha and Alayavijnana, he only understands the superficial textual meanings or imaginary connotations. In all descriptions about "Tathagatagarbha," "Alayavijnana," and even "real aspect," etc., at first glance, it seems flawless (actually due to his skillful wordplay, which will be evidenced later). However, in essence, he interprets the nature of suchness as the heretical "primary cause," which is a gross error. Why? Because his so-called "personal realization of Tathagatagarbha" comes from "imagination," as he says in the book cover of Self and No-Self: "Taiji is mere imagination, the fundamental reality is true consciousness." His disciple explains: "Wuji Taiji is actually Tathagatagarbha." Since Taiji is Tathagatagarbha, and Taiji belongs to imagination, then Tathagatagarbha, similarly to Taiji, also belongs to imagination. But he claims it as "fundamental real consciousness," that is, "Tathagatagarbha is the real root," thus making Tathagatagarbha the "primary cause," from which ignorance, dualities, and all dharmas arise. Looking closely, he says, "Ignorance gives birth to dualities, from which all dharmas arise." It is evident that here, "ignorance" becomes the "Taiji" in Taoism, because "The principle of Taiji in Taoism is correct in the mundane world." However, "Wuji Taiji is actually Tathagatagarbha." Therefore, ignorance, Taiji, and Tathagatagarbha here all become the "primary cause" that gives birth to all dharmas. Thus, his so-called Buddhist "ultimate truth," "suchness," "Alayavijnana," etc., all become similar or equivalent to Tathagatagarbha, naturally also becoming the "primary cause" from which all dharmas arise. Therefore, on the cover of Self and No-Self, he directly uses the externalist Taiji diagram to represent the relationship between self and no-self. This is "unheard of" and utterly absurd!

Thus, Xiao Pingshi, under the guise of Mahayana true Dharma, propagates his "primary cause" heretical view, accusing ancient and modern Buddhist masters of being "common externalists," while his own descriptions are the real "common externalists," clearly revealing his tactic of "a thief crying 'stop thief'!" Why? Because "ignorance gives birth to dualities, from which all dharmas arise" is an externalist teaching, the primary cause giving birth to everything is not Buddhist, the primary cause as Tathagatagarbha is not correct reasoning, the primary cause as the real aspect is not the right view, the primary cause as Alayavijnana is not the only consciousness theory, the primary cause giving birth to conditioned dharmas is not the truth, it is not the ultimate truth of Buddhism, not the conventional truth of Buddhism, not the Bodhi path of Buddhism, not the liberation path of the two vehicles, not the Buddhist worldview, not the Buddhist perspective on life, not the Buddhist liberation theory, not the directly realized valid cognition of Buddhism, the "primary cause" violates all Buddhist meanings and principles, from this it is judged that Xiao Pingshi's "primary cause" is truly a heretical view!

He everywhere boasts of "personally realizing Tathagatagarbha," "seeing Buddha-nature," "true good friend," all are the personal realization of the "primary cause" as the root of all things in the universe, taking the primary cause as his fundamental argument, but using Tathagatagarbha and Buddha-nature as synonyms for the primary cause. This is his own "meditative imagination," completely deviating from all Buddhist scriptures and even Buddhism, and also misinterpreting Buddhist scriptures for his cover. His followers, who think they have seen the path, also pride themselves on "finding the primary cause of all dharmas in the universe - Tathagatagarbha Buddha-nature," and feel they have transcended the mundane and become saints and bodhisattvas. Although they understand or associate the externalist primary cause and deeply feel "endless enjoyment and gratitude," they have never dreamed of the Buddha's true Dharma. Therefore, using this externalist "primary cause" doctrine to measure the Tripitaka, the five vehicles of Dharma, wherever they do not understand, or do not match the textual description of the "primary cause," or cannot cover up for their "primary cause" heretical view, are all slandered as "forged Buddhist scriptures," "misunderstood or mistakenly enlightened!" Against all Three Jewels, five vehicles of true Dharma, sacred teachings of Exoteric and Esoteric, public provocation and wanton slander are conducted, leading to disbelief in cause and effect, fearlessness of suffering retribution, and creating the evil karma of breaking the Dharma and slandering the Sangha. Yet, he and his followers are still confident and boastful, each claiming to have seen the path, realized the path, and awakened to the Bodhi path!

If Xiao Pingshi, you are still a man of unobscured conscience, you should honestly overturn your "primary cause" fallacy, lead your disciples out of the evil path of breaking the Dharma and slandering the Sangha, stand up respectfully and sincerely repent to all Three Jewels of the ten directions and three times, and from now on no longer create boundless evil karma, no longer harm the Dharma body and wisdom life of the masses, no longer confuse the vast Buddhist believers who have faith and no faith, and let Buddhism's compassion universally deliver those with affinity! This is sincerely hoped for!! If you still ignore the right view of Buddhism and cling to externalist heretical views, or use more cunning sophistry to attack the names and principles of Buddhism as a shield for your "primary cause" heretical view, then not only "one blind leading many blinds into the pit of fire," but also "destroying the honor of the Three Jewels, causing the world to be forever dark!" The terrifying consequences of this are hinted and warned everywhere in your books, everywhere kindly advised, everywhere hair-raising! You should reflect on yourself! No more to say here.

However, regrettably, Xiao Pingshi will not change his "primary cause" heretical stance. Why? Because his "self-view" delusion is not eradicated, believing himself to have found the root of the universe, verifying the real existence of the "primary cause," ignoring the law of cause and effect of conditioned dharmas, and also plundering the rich and complete Dharma cultivation names and principles, combined with superhuman wordplay skills, he has formed his own "unique" teaching style, gradually attracting gullible and kind people, engaging in a foolish "god-making movement"! Thus, he will not return from his lost path. Since his actions have severely damaged the purity and dignity of Buddhism and directly affected the propagation of the true Dharma in the world, it is necessary for us to make a clear identification of his "god-making movement" to clarify the humiliation suffered by ancient and modern great virtues and the five vehicles of true Dharma, restoring the sanctity and dignity of the Three Jewels of Buddhism.

The “God-Making Movement” Born from the Decline of Human Hearts

The "god-making movement" is a common phenomenon in history, whether in heretical cults or externalist appearances, they inevitably engage in this special movement of human-made "god-making." Generally, human god-making movements have five characteristics and three causes. The five characteristics are: self-deification, self-centeredness, overt support with covert opposition, enticing and confusing, and psychological control. The three causes are: self-aggrandizement, profit-seeking, and the decline of human hearts. After reading Xiao Pingshi's works, it quickly becomes apparent that he fully possesses these five characteristics and three causes. In his frenzied attack on ancient and modern great virtues and the five vehicles of true Dharma, we must rationally analyze these five characteristics and three causes, substantiating the fact of this god-making movement and exposing its behind-the-scenes and apparent motives.

The Five Characteristics of Xiao Pingshi's God-Making Movement:

First, Self-deification: This is the primary characteristic of all god-making movements, either touting direct communication with gods, claiming to be enacting divine will, boasting superhuman abilities to lead mortals into the realm of gods, or directly proclaiming oneself as Buddha, high-ranking Bodhisattva, sage, messiah, etc. These traits are blatantly apparent in Xiao Pingshi's works. Apart from constantly branding himself as an enlightened "true good friend" and "Mahayana supreme monk," his various writings show he considers himself a saintly Bodhisattva of the first Bhumi and above, often boasting of knowing past lives over immeasurable eons, such as saying, “In recent years, often in meditation I see past worlds' propagation of the pure Dharma, and the retribution for mistakenly creating slander against the Dharma over immeasurable eons past,” (Unity in Doctrine and Teaching, p. 2), “I see my future lives, more as a layman, less as a monastic,” (The Great Vehicle View of No-Self, p. 92). Such statements are common, self-claiming as a sage who "knows past and future," and even "immeasurable past karmas." Under the guise of being a "saintly Bodhisattva" and "knowing past and future," his followers regard him as a saint, extolling him as “the incarnation of an enlightened monastic from over two thousand years ago, now reappeared as an enlightened layman in this era.” (The Mindset of Studying Buddhism, p. 141) And shamelessly stating “this life's lay appearance was arranged by Buddha.” (The Mindset of Studying Buddhism, p. 140) Achieving self-deification! Similar statements abound; here we only provide evidence, showing clear “self-deification” characteristics. Regardless of whether he possesses such "divine powers," based on the actual content of his "primary cause" externalist view, his self-view is fundamentally unbroken, merely a troubled sentient being in samsara, at best an externalist disturbing Buddhism and worldly laws. How can he claim to be a Buddhist saint who has seen and realized the path? This also proves his pure self-deification and utter falsehood, not worthy of belief. Moreover, if “arranged by Buddha” for him to come to this world, wouldn’t Buddha become an “almighty God”? Such absurd god-making tricks, if paid close attention to, will fall apart on their own, yet many still fall for it!

Second, Self-centeredness: All historical god-making movements are made by unenlightened worldly people, as self-attachment is not eradicated, and the mind is bound by self-love, self-greed, and related dharmas. Thus, they always center around themselves, unable to objectively understand others' views, and tout their views as "uniquely supreme." Unintentionally, they reveal themselves as transcending all ancient and modern sages, even Buddhas and Bodhisattvas. This is also evident in Xiao Pingshi's works. For example, he says, “Today you must be half-believing, half-doubting. Not to mention completing the first Bhumi in one lifetime, even the simplest enlightenment seems doubtful to you. So, how can you believe without doubt? There’s only one way: try following the methods and views in my books.” (The Great Vehicle View of No-Self, p. 68) And, “We explained a lot in ‘Pingshi’s Annotations,’ when you go back, don’t be shy, take a copy of each book. Don’t feel embarrassed to take two or three copies, it’s okay! We printed them to give to everyone; since we’ve formed this Dharma connection, you should take them home! The teachings in those books are ones you’ve never seen on the market, you won’t find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) From these quotes, it's clear that Xiao Pingshi has a strong desire for self-centeredness. Only the methods in his books can lead to enlightenment, and the teachings in his books are unseen anywhere else in the world. This clearly negates all Buddhist Tripitaka scriptures globally, as “there’s only one way,” which is the method in his books, and the teachings in his books are not found anywhere else. Did he consider the Buddhist Tripitaka when making these statements? Obviously not. This kind of statement, which slanders and destroys the Buddhist Tripitaka, completely originates from his heart. Based on his "primary cause" heretical view, he can so boldly disregard the Tripitaka, elevating his own books to a "supremely high" position. His books are indeed “unseen anywhere else in the world,” a billboard for the god-making movement!

Third, Overt Support with Covert Opposition: “Overt support” refers to the theoretical background of all god-making movements, where their theories appear to be based on something. “Covert opposition” means, in reality, they use certain theories as a cover to propagate their personal ideological theories, even actually opposing the theories they overtly support, such as using “pseudo-science” or “pseudo-religion” to oppose real science and religion, thereby achieving the purpose of their god-making movement. Xiao Pingshi does the same, ostensibly “supporting Buddhism” but actually “opposing Buddhism.” He uses “Buddhist awakening,” “Three Vehicles' true Dharma,” “true good friend,” and all Buddhist names and principles as a cover, seemingly making sense, but in reality, he slanders ancient and modern great virtues, destroys the five vehicles of true Dharma, and even disregards Buddha and the scriptures. In his various writings, this inner story can be seen: First, he negates all of Tibetan Buddhism's Esoteric teachings (see Crazy Secrets and True Secrets Volumes 1-4), then denies almost all ancient and modern great Buddhist masters (misunderstanding and slandering ancient and modern great masters throughout his works, too numerous to count), then labels many Buddhist scriptures in the Esoteric section of the Chinese Buddhist canon, such as the Mahavairocana Sutra, Vajrasekhara Sutra, etc., as fake (see Crazy Secrets and True Secrets, pp. 9-10). Finally, he absurdly claims, “The only way to realize enlightenment is to follow the methods and views in my books,” even surpassing Buddha himself, with none of the Buddhist scriptures matching the teachings in his “books.” He says, “We wrote ‘The True Tathagatagarbha,’ proving the existence of Tathagatagarbha; if you have the chance, you should buy and read this book, it's extremely brilliant, guaranteed to be something you've never read before.” (The Great Vehicle View of No-Self, p. 71) “The teachings in those books are ones you’ve never seen on the market, you won’t find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) Therefore, while ostensibly based on the Three Vehicles' true Dharma, he is actually destroying the Three Jewels, opposing all Buddhist scriptures, the five vehicles of true Dharma, the Sangha. However, he still waves the banner of “true good friend,” “Three Vehicles' true Dharma.” This is the characteristic of the god-making movement: "overtly supporting Buddhism, covertly opposing it."

Fourth, Enticing and Confusing: This is another despicable tactic of the god-making movement. Generally, they claim to be elders or saviors, fabricating slanders against celebrities, scolding society, proclaiming only they can save the world, and everyone else is for fame and profit. All good, wisdom, light, and greatness belong to themselves, while all evil, stupidity, darkness, and pettiness belong to others (especially contemporary celebrities). This creates harm and confusion in society's hearts and minds, then they appear as saviors, "using externalist methods to widely poison gullible and kind Buddhist disciples." (The Crisis in Buddhism, p. 126) Thus, benefitting from chaos. Therefore, Xiao Pingshi, under the guise of “true good friend,” “Mahayana supreme monk,” “Three Vehicles' true Dharma,” disrupts various Buddhist propagation institutions, ancient and modern great virtues, and even Buddhist scriptures, shaking the hearts and beliefs of society, as he says, “Whether the essence of Mahayana Buddhism can continue to be passed down depends on what we do this generation; because now there is no authentic Dharma lineage in mainland China, nor globally, only in Taiwan. But frankly speaking, in all of Taiwan, only the Correct Awakening Fellowship has it, that’s the current situation.” (The Great Vehicle View of No-Self, p. 89) This kind of lure for “gullible and kind Buddhist disciples” acts as a selling pitch, effectively playing its role. Thus, his followers mockingly say, “He can be called the only ‘teaching’ and ‘sect’ comprehensively knowledgeable great good friend in the contemporary world.” (Unity in Doctrine and Teaching, p. 5) Thereby negating all forms of Buddhist propagation and using various so-called “enlightenment reports” to confuse those eager for quick success. It seems as if everything in the world is in his control, “nowhere else in the world,” “uniquely unparalleled,” typical marketing hype tactics, hence its “attraction.” Additionally, in the hundred cases of “Public Cases and Koans,” more than forty blatantly bait with “come to the Correct Awakening Fellowship, we’ll enlighten you,” all of “Public Cases and Koans,” apart from proclaiming or hinting at the “primary cause” externalist view, use “come to the Correct Awakening lecture hall” as a key point, enticing and confusing both believing and non-believing vast believers, the maliciousness of the intent is shocking!

Fifth, Psychological Control: This is the most shameless and harmful characteristic of all god-making movements. Under the operation of the previous four characteristics, once one carelessly steps into this devilish area, they inevitably fall into his carefully designed trap, unconsciously controlled psychologically, unable to stop! Either propagating his unrealistic merits and abilities for him, or obsessively devoted to his teachings and views, or baselessly slandering ancient and modern sages without fearing retribution. All sorts of confused and inverted behaviors are symptoms of severe psychological control. This is also evident in Xiao Pingshi's books. For instance, his proud disciple Zhang Guoyuan says, “He can be called the only ‘teaching’ and ‘sect’ comprehensively knowledgeable great good friend in the contemporary world.” (Unity in Doctrine and Teaching, p. 5) Zheng De says, “Teacher Xiao's appearance as a layman in this life was arranged by Buddha, to complete the great task of protecting the true Dharma, he had to appear as a layman to be able to freely act, which would be impossible as a monastic, hence this life's lay appearance.” (The Mindset of Studying Buddhism, p. 140) The “unparalleled” and “arranged by Buddha” language here is purely delusional and baseless. How can you claim “unparalleled in the world”? How can you claim “arranged by Buddha”? Isn't this blatant lying? Living a lay life of the five desires, yet trying to gild oneself, instead smearing Buddha, claiming “arranged by Buddha.” Throughout Buddhist history, those who protected the true Dharma were mainly monastic Buddhist disciples, such as great Bodhisattvas Nagarjuna, Asanga, Vasubandhu, and so on, were monastics. How can it be said that “monastics cannot do this work”? Moreover, how does a disciple of Xiao Pingshi know “Buddha’s arrangement,” Buddha’s “intention”? All such baseless arbitrary statements are jokes and nonsense spoken after losing reason due to psychological control. Especially under the delusion of the externalist “primary cause” view, his followers basically criticize and slander ancient and modern great virtues and the five vehicles of true Dharma, each considering themselves saviors, appearing innocent and affectionate. They hope all Buddhist propagation institutions worldwide will stop or transform into Xiao Pingshi's “externalist primary cause” views, then they will feel a sense of accomplishment in "protecting the Dharma." This is simply delusional, nonsense talk!

There are generally three types of people controlled psychologically by Xiao Pingshi: The first type is those eager for enlightenment, the second type is self-centered individuals, and the third type is gullible and kind people. For the first type, Xiao Pingshi envelops them with his externalist "primary cause" view. Therefore, those he affirms as "realizing the mind" or "seeing the nature" all share a common feeling: they have finally found the root of all dharmas in the universe, with all dharmas arising from this primary cause root. Then they mistake their misunderstanding of Alayavijnana, Tathagatagarbha, and other Buddhist names and principles as the standard for affirmation, self-satisfiedly claiming awakening to the Bodhi path, “considering themselves saints, which becomes great false speech karma, a hellish sin, a very serious issue.” (The Great Vehicle View of No-Self, p. 15) This is due to not understanding the relationship between the body, characteristics, and function of Buddhism, not knowing the reality of the Perfect Teaching and the Huayan realm, hence deviating from the Only Consciousness Buddhism, falling into the externalist "primary cause" view, and unable to extricate themselves from psychological control! This is revealed in various volumes of “Public Cases and Koans,” various “enlightenment reports,” with all heart, nature, Alayavijnana, Tathagatagarbha, suchness, Buddha-nature, etc., becoming mere synonyms for Xiao Pingshi's "primary cause," as exposed in the previous section. For the second type, they resonate with Xiao Pingshi’s mentality, rather than being psychologically controlled, they collude, mutually benefit, compliment each other, and use each other, slandering and destroying others' Buddhist propagation work, temporarily satisfying their inflated desires, and tirelessly working for this! This is manifested in Crazy Secrets and True Secrets (Volumes 1-4), Collection of Dharma Protection, The Crisis in Buddhism, and other books, which are Xiao Pingshi's internal god-making movement strategy and driving force, also using “arranged by Buddha” as a guise to control these people. For the third type, Xiao Pingshi needs relatively pure Buddhist names and principles as a cover, while embellishing with some “self-deification” stories, applying pressure with “no real Dharma elsewhere,” “I am a true good friend,” “do not slander a Mahayana supreme monk,” “slandering will lead to Avici hell,” as done in The Formless Mindfulness of Buddha, Integration of Chan and Pure Land, The Great Vehicle View of No-Self, A Detailed Explanation of the Lankavatara Sutra (Volumes 1-6), etc. The text narration is almost realistic, but the ultimate meaning is the externalist "primary cause" heretical view! Thus, these three types of people who help him complete the god-making movement are arranged accordingly, hence their minds are naturally controlled by him, which should be said as “arranged by Xiao Pingshi,” not “arranged by Buddha”! Because the externalist "primary cause" view is not Buddha's true Dharma! Xiao Pingshi's writings are all based on the externalist "primary cause" view as the fundamental argument! The disciples' enlightenment is all verifying the universe's primary cause root! Plagiarizing Buddhist names and principles, not the essence of Buddhism! Wantonly destroying the five vehicles of true Dharma without understanding the reality of the Perfect Teaching! Merely packaging with Buddhist appearances, names, and principles, and stages of fruition!

Thus, Xiao Pingshi's god-making movement fully possesses the five characteristics, first deifying himself, self-centered, overtly supporting but covertly opposing Buddhism, then enticing and confusing, psychologically controlling, hence rightfully judged as a true "god-making movement"! However, “For Pingshi, he neither accepts monetary offerings nor offerings of the opposite sex from sentient beings, nor seeks fame, nor has any expectations from sentient beings - never having a single thought of gaining any worldly benefit from sentient beings.” (The Crisis in Buddhism, p. 14) Then why does he engage in such a strenuous god-making movement? This arises from Taiwan's Buddhist situation and social environment, combined with self-consciousness and social emotions, the decline of human hearts, and other factors. Let's discuss from the following three aspects of reasons.


The Three Reasons for Xiao Pingshi's God-making Movement:

First, Self-Inflation: The main plotters of all god-making movements are ordinary people with unbroken attachments to ego and personal views, particularly fixated on their own egos and views. This represents an extreme manifestation of self-inflation, which is the primary reason for such movements. If not for unbearable self-inflation, one could seek fame and glory through other relatively legitimate worldly means, and there would be no need for the self-deifying “god-making movement.” Thus, all god-making movements are rooted in extreme self-inflation, a strong manifestation of self-expression. In Xiao Pingshi's god-making movement, his self-inflating consciousness and behavior are also very apparent. For instance, in the back cover of his book "Integration of Chan and Pure Land," he states, “Speaking what the Pure Land patriarchs have never spoken, showing what the patriarchs of various sects have never shown... achieving an unparalleled perspective that precedes all predecessors.” In "Collection of Chan and Mani Jewels," he writes, “With dual operation of compassion and wisdom, full of Chan flavor, a Chan masterpiece rare to see in hundreds of years.” In "Chan – Before and After Enlightenment," he claims, “This book enables one to understand their true mind, see their original nature. For the slow, they will transcend the three realms after seven lifetimes; for the quick, enlightenment is attained in one lifetime. Those who seek enlightenment must read this book.” In "The True Tathagatagarbha," he asserts, “This book is a must-read masterpiece for all philosophers, religious figures, Buddhists, and those wishing to elevate their minds.” Such promotional words display a self-consciousness of surpassing the Buddha and patriarchs. Also, in the preface of "Unity in Doctrine and Teaching" and other places, he calls himself “the solitary child of the Mahayana in the Dharma-ending age,” emphasizing, “To believe without doubt in awakening and understanding the mind, there is only one way: try to practice according to the methods and views expressed in these books.” (The Great Vehicle View of No-Self, p. 68) He also says, “The principle we explained in the ‘Pingshi Annotations’ is a lot, when you go back, don’t be shy, take one copy of each book. The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) “The essence of Mahayana Buddhism is not found anywhere else in the world, only in the Correct Awakening Fellowship.” (The Great Vehicle View of No-Self, p. 89) “Our ‘The True Tathagatagarbha’ is very splendid, guaranteed to be something you've never read before.” (The Great Vehicle View of No-Self, p. 71) Therefore, he says, “We should widely promote the correct view of ‘I and No-Self,’ and support the Correct Awakening Fellowship, so that the fellowship can continue to operate normally and completely.” (I and No-Self, p. 80) Aside from such self-aggrandizing statements, even more apparent are the various harsh and slanderous words in his writings, causing confusion and misinterpretation, attacking the five vehicles of true Dharma and sages of past and present, which are indescribable! These behaviors, on top of the externalist "primary cause" view and in the face of the god-making movement, are clearly the true portrayal of self-inflation.

Second, Profitable: The god-making movement is essentially a deceptive act of fooling the public. On the basis of self-inflation, another reason for every god-making movement is profitability. Despite different understandings and pursuits of “profit,” they are not as Xiao Pingshi claims, “Neither accepting monetary offerings nor offerings of the opposite sex from sentient beings, nor seeking fame, nor having any expectations from sentient beings – never having a single thought of gaining any worldly benefit from sentient beings.” On the contrary, they engage in god-making movements for some kind of worldly benefit. Let's take a look at Xiao Pingshi's so-called “exposing the false and showing the true,” branding himself as “true and good knowledge,” “Three-Vehicle Right Dharma,” “Mahayana Victorious Monk,” and using these as cover for his “god-making movement.” What's the focal point of his movement?

Firstly, he was inspired by certain phenomena. As he said, “Those externalists publicly and loudly argue for the orthodoxy of Buddhism, saying that only they have the realization of the Dharma, implying that all Buddhist temples and monks in Taiwan are not true Buddhism.” (The Crisis in Buddhism, p. 69) Therefore, he boldly imitated them, clearly stating, “The essence of Mahayana Buddhism is not found anywhere else in the world, currently only in Taiwan. In Taiwan, only the Correct Awakening Fellowship has it.” (The Great Vehicle View of No-Self, p. 89) “Thus openly confusing right and wrong, turning the Buddhist community in Taiwan into chaos.” (The Crisis in Buddhism, p. 69) The consistency of these two statements shows his deep worldly insight. What's the more fundamental purpose behind this?

Secondly, he noticed the resources of Taiwanese Buddhism. He said, “Dharma Drum Mountain, founded by Master Sheng Yen in the name of the Dharma Drum Mountain Culture and Education Foundation, raised 12 billion Taiwan dollars; this year, another Humanities Education Foundation was established, seeking to absorb another 5 billion Taiwan dollars, specifically for worldly humanities education. The two major financial groups established by Master Sheng Yen have become Taiwan's largest money-sucking machines.” (The Crisis in Buddhism, p. 8, bold text highlighted by Xiao Pingshi) He also said, “Looking at Fo Guang Shan, Dharma Drum Mountain, Chung Tai Shan, and Tzu Chi Foundation, these four major mountains gather Buddhist resources like four super-large money-sucking machines, absorbing more than 90% of Taiwan's Buddhist resources, clearly causing serious crowding-out effects.” (The Crisis in Buddhism, p. 15) He further deceived, “Due to the four major temples absorbing more than 90% of Buddhist resources, many small monks cannot propagate the right Dharma.” (The Crisis in Buddhism, p. page) After recognizing the resources of Buddhism, he then appealed to Buddhist believers: one should not donate to these Buddhist propagation institutions and temples, because donating money to these places is equivalent to being an accomplice in destroying the right Dharma, with consequences leading to hell; instead, donations should be made to the real temples for boundless and limitless meritorious benefits, which is a good deed in supporting the Dharma. However, “The essence of Mahayana Buddhism is not found anywhere else in the world, currently only in Taiwan. In Taiwan, only the Correct Awakening Fellowship has it.” (The Great Vehicle View of No-Self, p. 89) Thus, the natural conclusion, though not explicitly stated, is that donations should only be made to the Buddhist Correct Awakening Fellowship! Otherwise, it’s hard to avoid “committing the great evil karma of slandering the Dharma and slandering the Bodhisattva monks.”

In this way, he first saw the importance of the orthodox status of Buddhism, then he also saw the abundance of Buddhist resources in Taiwan, which is why he appeared wearing the mask of “true and good knowledge,” “Three-Vehicle Right Dharma,” first “arguing for orthodoxy,” then “advocating donations.” It’s just that the cover-up methods are more secretive and skilled, even his disciples helped him say, “Completely selfless, everything he does is for sentient beings, students.” If Xiao Pingshi really believes in his heart that he is “Neither accepting monetary offerings nor seeking fame, nor having any expectations from sentient beings – never having a single thought of gaining any worldly benefit from sentient beings,” then he is completely trapped in the externalist view of the "primary cause," so he mercilessly destroys the Tripitaka and the five vehicles of the right Dharma, using the rich names, appearances, and principles of Buddhist practice to package his heretical view that the "primary cause" can generate all things. However, observing the fact that he engages in such a strenuous god-making movement, no matter what, "profitability" is the original driving force of his movement, and it’s undeniable. As for the actual content of this "profit," whether it’s money, fame, etc., as he said, “The purpose is only to faithfully present the scene and content at that time as a testimony in future Buddhist history.” (The Great Vehicle View of No-Self, p. 5) His followers also said, “The laws commented on in Teacher Xiao's books, in terms of the proportion of the text, are mostly from the great monks who have left home, and they are all the most famous and powerful contemporary monks, not commenting on monks with less fame. Because small monks and laymen have small temples, few believers, and less influence.” (The Mindset of Learning Buddhism, p. 104) Is it for "fame that lasts a thousand years"? Therefore, this conclusion can be explained by time!

Third, Decline of Human Hearts: This is the social environment for all god-making movements. Modern society's self-consciousness and self-centeredness are very serious, or the pressure of life and work is too heavy, making modern people feel mentally tense. At the same time, after the economic development of modern society and the relative richness of material life, modern people also feel spiritually empty. Therefore, spiritual guidance, psychology, and even religious teachings become particularly important. When people no longer find ancient religions novel and stimulating, the emergence of new religions is quite natural. Humans are the most intelligent of all creatures, but also the most fragile. Because human emotions and spirituality are quite rich, they are also prone to self-aggrandizement or self-indulgent downfall. In this area of self-aggrandizement and self-indulgent decline, those in the “god-making movement” seize the opportunity to step in. Therefore, the decline of human hearts in society is the necessary environment for the god-making movement. Xiao Pingshi's god-making movement also has such a social environment! He first saw “Using externalist methods to widely poison the good and gullible Buddhist disciples in Taiwan; collecting tens of millions of Taiwanese dollars from good Buddhist disciples.” (The Crisis in Buddhism, p. 126) This social condition is the premise and driving force for his god-making movement! Secondly, in the situation where externalists run rampant and new religions abound, the masters of the major mountains are busy with their own Dharma propagation and have not necessarily refuted them in-depth, as he said, “But Yinshun, Zhaohui, and Xingyun... the four great masters, are all pretending to be deaf and mute, keeping silent, using the excuse of not worth rectifying, everyone together playing the nice guy, unwilling to take up the responsibility of exposing the false and showing the true, rescuing Buddhist disciples, and protecting Buddhism.” (The Crisis in Buddhism, p. 69) In this way, he found what he considered the “weakness” within Buddhism, and thus confidently established the Buddhist Correct Awakening Fellowship, carrying out a god-making movement from beginning to end, inside and out, thus finding an opportunity. Therefore, under the circumstance of abundant Buddhist resources in Taiwan, Buddhist disciples are “good and gullible,” and Buddhist monks are “silent,” providing fertile soil for his ambition to “completely replace Buddhism with the externalist primary cause.”

The sutras say that two thousand years after the Buddha's parinirvana, Buddhism entered the "Dharma-ending age." The shadow of this "Dharma-ending age" often shrouds many Buddhist disciples' hearts. Especially some who are eager for quick success and strong in self-expression, how much they love the emergence of fast-food culture! Advertising hype and commercial operations can make an unknown person a celebrity or saint overnight, and Xiao Pingshi is using authoritative slogans such as “unparalleled in the world,” “arranged by the Buddha,” and other extremely tempting and delusional words to entice and bewitch the good and gullible or eager for quick success in the public. The utilitarianism of human heart decline and eagerness for success also needs such “arrangements by the Buddha” to fill the inner emptiness. Thus, they can easily agree and are fundamentally unwilling to seriously face and thoroughly and objectively examine themselves. Because once they confirm that Xiao Pingshi's ideas are fundamentally externalist heresies and not the true Dharma, it means that they have not truly attained enlightenment and can only withdraw from the self-illusionary “joy of enlightenment,” and their minds and bodies will fall into another unknown confusion and decline! Therefore, such a god-making movement is illusory and shameful, and its consequences are lamentable and tragic!

The decline of human hearts in the social environment is also something that Buddhism needs to guide and teach according to the Dharma. The function of the Dharma in the real world of society is to enable sentient beings suffering from afflictions to be free from suffering and achieve happiness. However, the teachings and guidance of Buddhism are solid and lead sentient beings on the path of enlightenment, never using low-level and despicable means like the “god-making movement” to deceive the public! Absolutely not saying “this is arranged by the Buddha” to deceive Buddhist disciples, nor saying “not found anywhere else in the world” to imply that one's own writings are superior to all Buddhist scriptures and treasures, nor saying “only I have the Dharma in the world” to bewitch! If Xiao Pingshi and his followers still say “our Dharma is completely based on the Tripitaka,” that’s shamelessly nonsense! Where did the Buddha say “Xiao Pingshi's manifestation as a layman is arranged by the Buddha”? Where did the Buddha say “Xiao Pingshi's books are not found anywhere else in the world”? When did the Buddha say “Xiao Pingshi is the only great and good knowledge in the world”? Where did the Buddha say “Alaya-consciousness is the primary cause”? Where did the Buddha say “the primary cause can generate conditioned arising of all things”?

Looking at Xiao Pingshi's various statements, from the fundamental to the superficial, they are born under the interaction of "externalist primary cause" and "god-making movement." He wants to plagiarize the names, appearances, and principles of Buddhism to destroy the Three Jewels of the world; he wants to replace Buddhist propagation institutions and vie for Buddhist resources; he aims to challenge the great virtues of Buddhism past and present to create a lasting name; he seeks to confuse and create panic among the vast Buddhist believers! Through the rational analysis of the five characteristics and three reasons of Xiao Pingshi's god-making movement, we can generally understand that based on plagiarizing Buddhist names, appearances, and principles and vigorously promoting the externalist view of the "primary cause," Xiao Pingshi has carried out a covert yet unrestrained god-making movement; or it can be said that in order to carry out his god-making movement, he has used means such as the externalist view of the primary cause, the rich and complete names, appearances, and principles of Buddhism, and self-deifying delusional words as cover-ups! In short, as he quoted in "The Crisis in Buddhism": “The Dharma transmitted by the Correct Awakening Fellowship is heretical, it is the externalist way.” (pp. 69-70) We can confirm that the “Dharma” he has transmitted so far is indeed toxic, as described above. If we still refuse to formally refute the errors in Pingshi's Dharma and save him from the karmic consequences of his “erroneous propagation of the Dharma,” it is truly uncompassionate!

As said in the "Shurangama Sutra": “At that time, when the demonic hosts find their opportunity, they will fly about and possess people, who will speak of sutras and Dharma. These people are unaware of the demonic influence and claim to have attained unsurpassed Nirvana. They will come to those who seek knowledge, sit on high seats, and speak Dharma. Wearing white clothes, they accept the reverence due to bhikshus. They slander meditation and precepts, curse and abuse the assembly. Revealing and exposing people’s affairs, they show no fear of slander or criticism. They always speak of their spiritual powers. Each one considers themselves to have attained the supreme path.” The real reason for the god-making movement is actually due to inner impurity, attracting external demons, audacious demons doing as they please, deceiving teachers, destroying ancestors, and damaging the Three Jewels! In fact, apart from the aforementioned externalist view of the "primary cause" and the god-making movement, the reason why Xiao Pingshi's writings and teachings can cover those good and gullible Buddhist disciples is because they possess the thick-skinned, black-hearted, and skillful manipulation of words, leading his disciples to naturally learn ingratitude and arrogance. Further revelations and analysis are made herein.

Ingratitude of “Forgetting Kindness and Betraying Ancestors”

Confucianism has the excellent tradition of “regarding one’s teacher as a father for life,” and Buddhism holds the concept of “Dharma parents, as weighty as mountains” in repaying kindness! In the Dharma-ending age, when the world and human hearts are declining, ingratitude, and even repaying kindness with enmity, are quite common. While Xiao Pingshi crazily slanders the great virtues of ancient and modern Buddhism, he also uses some seemingly reasonable word games to trample upon the five vehicles of the right Dharma, mercilessly disrupting and destroying the propagation of Buddhism in the world. Especially despicable is that under the ambition of his god-making movement and the externalist view of the primary cause, he gradually stepped into the dangerous territory of deceiving teachers and forgetting kindness, which is deeply regrettable and pitiable! Perhaps this is also a part of the god-making movement, because not only does he forget kindness and betray his ancestors, but even his followers have fallen into the deep pit of ingratitude, how sad! And some of them are even completely unaware, truly pitiable as the Tathagata said! Here, we simply cite examples from Xiao Pingshi's writings to reveal his self-made, taught ingratitude, betrayal of ancestors, and destruction of the Three Jewels, to correct the view and hearing!

Self-Made “Ingratitude” of Betraying the Teacher and Destroying the Patriarch
First, we see Xiao Pingshi's self-made “ingratitude” of betraying the teacher and destroying the patriarch. He said, “Although I broke through in meditation, I realized that using meditation to investigate Chan and seek enlightenment is a wrong concept; because the concepts and views taught to me by my master in this life are all wrong, so I sought enlightenment through meditation; therefore, after realizing enlightenment, I instead advise everyone not to investigate Chan in meditation.” (The Great Vehicle View of No-Self, p. 17) Here he mentioned three issues: one is “I broke through in meditation,” two is “the concept taught by the master (referring to seeking enlightenment through meditation) is all wrong,” three is “I advise everyone not to investigate Chan in meditation.” These three statements have a background, that is, he broke through and became enlightened while meditating as taught by his master. So, is “meditation for enlightenment” feasible? We know that the investigation of Chan in Chinese Chan halls is also called “sitting in Chan.” Although sometimes due to individual circumstances, the patriarchs have enlightened “Chan is not sitting,” but the sutras everywhere mention the practice of “sitting upright and contemplating reality,” and Chan also has the chant of “walking is Chan, sitting is Chan.” Although there have been Chan and sub-disciples who have seen nature and become enlightened in the four postures of walking, standing, sitting, and lying down, many have broken through the black lacquer barrel on the meditation cushion. Not looking for the root in the method but making articles on the appearance and posture is an unheard-of “concept and view.” Moreover, Shakyamuni Buddha himself became enlightened by sitting upright under the Bodhi tree and seeing the morning star. We won’t discuss the historical facts of Buddhism, but let’s analyze Xiao Pingshi’s above-mentioned words to see what issues he wants to illustrate and whether “meditation for enlightenment” is possible.

If, according to what he said, “The concept of meditation for enlightenment taught by the master is all wrong,” then enlightenment cannot be attained in meditation. But he also said, “I broke through in meditation,” which proves that his master’s teaching of meditation for enlightenment is feasible, and there is already factual evidence on himself. How can the concept and view of “meditation for enlightenment” be excluded? It should be said that he “has not attained enlightenment at all” or “has not attained enlightenment in meditation”! But he himself insisted that he “broke through in meditation,” which is clearly contradictory in fact and theory. But if what he said, “I broke through in meditation,” is true (at least Xiao Pingshi himself admits it is a true breakthrough and enlightenment), then there is already factual proof that “enlightenment can be attained in meditation.” Since it has been factually proven that enlightenment can be attained in meditation, why say “The concept of meditation for enlightenment taught by the master is all wrong”? It is really puzzling! How can his contradictory words be explained?

Furthermore, according to the logic of this statement, two conclusions can be drawn: one is that Xiao Pingshi has not attained enlightenment, or he mistakenly thought he had attained enlightenment, because the meditation for enlightenment taught by the master itself is all wrong; the second is that he deliberately opposed the master, gaining benefits from the master but repaying kindness with enmity, like Zhu Bajie (Pigsy) hitting back. However, both results are not what Xiao Pingshi dares to admit directly, but his words are already printed here, how can he deny them? On the one hand, he advocates himself as a “true enlightened person,” “true and good knowledge,” “Mahayana victorious monk,” and everywhere boasts of his “breakthrough and propagation of the Dharma,” so he will never reveal his old foundation of “externalist primary cause view,” and has not attained enlightenment, nor does he possess the right view of the Dharma. On the other hand, he deifies himself as a “saint” who “can know countless past and future worlds,” wanting to replace the Buddhist Three Jewels with his own form and words, so he arbitrarily acts recklessly, slandering and framing his own master, and even all the great virtues of contemporary Buddhism.

From the above paragraph, we can imagine: an unpracticed person comes to the master, and the master proves the Three Jewels of Buddha, Dharma, and Sangha for him, explains the Dharma and answers various doubts, and in the practice of the Dharma, the master also teaches him the method of sitting in meditation and investigating Chan (we know his master is Master Sheng Yen, who compassionately guides students in Chan practice, and the guided meditation methods also include many types). Xiao Pingshi is such a person who sits in meditation, listens to the master's compassionate teachings, and investigates Chan under the guidance of the master. One day, he suddenly thinks he has become enlightened, so he leaves the master's guidance and establishes his own mountain. From then on, he uses his externalist heretical view to measure his master, launching a fierce and venomous attack on his master, accusing the master of “supporting externalist promiscuity.” From the perspective of worldly Dharma, for example, a good and poor son later meets a rich and evil person, stands on the side of the rich, and slanders his own parents, recognizing the thief as the father and betraying his conscience. Also, after attending university, some disrespect and even insult their former elementary or kindergarten teachers, displaying a lack of gratitude and integrity. This is especially egregious considering Xiao Pingshi's master is a great virtue who propagates Zen Buddhism. In the past, the Buddha sacrificed his body for half a verse of Dharma. Confucianism says, "Hearing a single word that benefits one's life." Worldly laws say, "For a drop of kindness, one should return a spring of gratitude." Under the confusion of the externalist view of the "primary cause," Xiao Pingshi publicly slandered his own Buddhist master by name (The Crisis in Buddhism, p. 8 and in various books), demonstrating ingratitude and betrayal of the teacher, which is evident and undeniable. Thus, his followers are also tainted with this wickedness!

Teaching "Ingratitude" and Destroying the Three Jewels

Since Xiao Pingshi himself is such an ingrate, those he has taught, under the influence of the externalist view of the primary cause, are also more or less infected with this vice of ingratitude. This is deeply concerning, as they consider themselves to be "voices of compassion," sometimes expressing dissatisfaction and contempt for their former teachers, even being fearless in violating fundamental Bodhisattva precepts. For example, one said, "Why am I not afraid of violating the fundamental Bodhisattva precepts? (referring to the four transgressions, self-praise, denigrating others, and slandering the Three Jewels) It's because I have personally observed: the five aggregates, the eighteen realms are indeed impermanent, suffering, non-self, and without a self-entity, there must be this unchanging mind that penetrates the three times — 'Tathagatagarbha, True Self,' to accomplish all Dharma, for cause and effect to be established; and in direct perception, the eighth consciousness 'Tathagata' can be personally verified. Therefore, I'm not afraid of violating fundamental precepts and dare to criticize." (The Voice of Compassion, p. 38) They do not understand the true meaning of Tathagatagarbha and the eighth consciousness, comparing it to the "primary cause of the universe," deluding themselves into thinking they are "no longer confused or hesitant," unaware of their own deep-seated illness, justifying their destruction of the Three Jewels.

For example, a follower said, "Listening to Layman Li Zuyuan talk about the true aspect of the Middle Way, he made it sound very profound, and many of us, like me, didn't understand and felt he was very knowledgeable." (The Crisis in Buddhism/The Report of Seeing the Way, p. 273) After Xiao Pingshi's teachings, he said, "Layman Li didn't talk about Tathagatagarbha at all, just telling us: the Middle Way means the mind of awareness should not fall into either side, that is, everything is neither existent nor non-existent, neither permanent nor impermanent. Then he confused us with his words, making it sound more and more profound." (The Crisis in Buddhism/The Report of Seeing the Way, p. 274) This view that one cannot discuss the true aspect of the Middle Way without mentioning Tathagatagarbha overlooks the profound principles of "Ten Suchnesses" in the Lotus Sutra. When they didn't understand Buddhism and listened to teachings, they later turned around and criticized the teachers who had taught them. To put it bluntly: truly heartless! The implication is that they didn't even understand the Buddhist sutras themselves, only after reading Xiao Pingshi's The True Tathagatagarbha did they understand the true aspect of the Middle Way. This easily devalues Buddhist sutras and teachers compared to Xiao Pingshi and his writings.

Gentlemen seek harmony but not uniformity, while petty people seek uniformity but not harmony. Under Xiao Pingshi's instigation, those followers who believed themselves to have realized the truth of mind and nature almost all turned against the teachers who had taught them (see various Reports of Seeing the Way), blatantly boasting and misrepresenting under the actual externalist view of the primary cause. The five vehicles of Buddhism have countless methods of leading sentient beings, as the saying goes: "Many paths lead to the same goal." Each of the Ten Suchnesses can lead to the true aspect of all dharmas. Ancestors, great virtues, and current Buddhist masters each provide guidance from different perspectives to resolve entanglements and liberations. If it were as Xiao Pingshi and his followers criticized and slandered, there would be no Mahayana Dharma in the world, only their Correct Awakening Fellowship would have it, Xiao Pingshi's books are not to be found anywhere in the world, not even the Buddhist scriptures are as exquisite as his writings. Then, neither the worldly nor the transcendental Dharma propagation activities could be carried out, and these various Buddhist institutions should have been eliminated long ago. So what do Xiao Pingshi and his followers use to boast that they "completely conform to the Three-Vehicle Dharma"? What do they use as a shield for their externalist view of the "primary cause"? If Buddhism had been extinguished before their Correct Awakening Fellowship even appeared, as per their current wishes, then isn't their behavior the epitome of ingratitude and betrayal of teachers and ancestors?

Everyone in the process of learning Buddhism, even if they have heard a teacher say half a verse like "all phenomena are impermanent, they are of the nature of arising and ceasing," should be endlessly grateful, let alone their own Buddhist masters and Dharma teachers. To slander them by name without foundation is an act of ingratitude. These ungrateful individuals are destroying the Three Jewels of the world. Even if some do not directly slander the teacher, they doubt the great virtues of the past and present, and together with Xiao Pingshi, they have committed the extremely evil karma of ingratitude and betrayal of teachers and ancestors, and the terrible retribution in the future is frightening.

Slandering the Dharma and Monks with "Wordplay"

Although the ancients said, "The way of heaven prevails without contention," often "a lie repeated a thousand times becomes 'truth'." Xiao Pingshi has been able to deceive so many people and write so many books, not only because of his intelligence, hard work, quick thinking, and diligent writing, but fundamentally because of his extraordinary ability to manipulate words. He does not understand the relationship between the body, appearance, and function of the Mahayana Dharma, nor the relationship between Alaya-consciousness, seeds, and active consciousness, and he does not understand the round (complete) teaching of the Mahayana Dharma and the realm of Huayan. Therefore, he regards Alaya-consciousness as the primary cause that generates all conditionally arisen dharmas and views the entire universe and mind-body world as derivatives of self-nature, falling into externalist heresy. However, his language description is truly wonderful, and his skill in manipulating words is extremely clever, so he is able to plagiarize the names, appearances, and principles of the Consciousness-Only Buddhist Dharma as a cover for promoting the externalist view of the primary cause and boldly slander the Dharma and monks. Here are some examples:

He said, "If the original delusory mind consciousness is gone — without this consciousness that can distinguish realms — then only the 'constant and unexamining' true mind should remain. Since the true mind is 'constant and unexamining,' then may I ask: 'Did the Buddha become a fool after enlightenment?' Becoming a mind that 'does not examine' all realms, just like an idiot! So the problem is very serious." (The Great Vehicle View of No-Self, p. 14) He also said, "Participating in Chan and attaining the 'constant and unexamining' Tathagatagarbha is called understanding the mind, and only then can it withstand the scrutiny of the Theravada, Mahayana, and Mahayana Buddhism." (The Great Vehicle View of No-Self, p. 15)

The same explanation of "constant and unexamining," the true mind of "constant and unexamining" described by others becomes that of a fool, while his own so-called true mind of "constant and unexamining" is called understanding the mind. This arbitrary misinterpretation and baseless slander are just tricks in wordplay without any actual internal distinction, as he has no real enlightenment of the mind-nature and only imagines a "primary cause of the universe," using Tathagatagarbha and other Buddhist terms as synonyms. When others talk about the wondrous function of Buddha-nature like countless sands, unarising and unceasing, he says, "Buddha-nature must be seen with the eyes born from parents," and when it comes to the eyes born from parents as having form, all forms are illusory, then he adds "immediate corresponding wisdom" behind "eyes born from parents," or labels it "the same for the other five roots." When others talk about the function or directly demonstrate the self-nature, he criticizes it from the aspect of the body; when others talk about the self-nature itself from the body, he then criticizes it from the function. In fact, he himself has not really understood the relationship between the body and function of the true aspect of all dharmas, frequently using this trick of showing off words. Therefore, all his actions fall into externalist heresy, crazily destroying the Three Jewels.

For example, in "Mad Secret and True Secret," he mischaracterizes the double-body method of Tibetan Tantric Buddhism as "desire realm dharma," which is mundane dharma and externalist dharma. Using this as an excuse, he entirely negates all tantric teachings, believing he has firmly grasped a flaw in tantric Buddhism, leaving no room for rebuttal, and aims to condemn both Tibetan and Chinese tantric Buddhist scriptures. However, he also states, “Bodhisattvas, without severing the greed, hatred, and delusion of the three realms, attain enlightenment, unknown to ordinary fools, hence called inconceivable.” (Unity in Doctrine and Teaching, p. 33) Here, the “greed of the three realms” he refers to includes the “greed of the desire realm.” In his interpretation, desire realm dharma and greedy desires both become “inconceivable.” Yet, the double-body method of Tibetan Tantra, which is inconceivable and unknown to ordinary fools, he unilaterally deems conceivable and slanders as lecherous. This type of wordplay is akin to turning one’s hand into clouds and the other into rain, finding fault where none exists.

Even more ludicrous are his unintentional reveals of wordplay, showcasing his brilliance, audacity, thick skin, dark heart, and sharp tongue. For example, he says, “We have explained this principle a lot in the ‘Pingshi Annotations.’ When you go back, don't be shy, take a copy of each book. Don’t feel embarrassed to take two or three copies, it's okay! We printed them to give to everyone; since today we have established this Dharma connection, then take them back! The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) This statement exhibits his mastery of wordplay. At first glance, “The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world” seems unproblematic and logical, as the books written by him are only available here and nowhere else globally. Not even discussing Buddhist philosophy, even if the books were of a lewd nature, as long as they were written by Xiao Pingshi, they certainly could not be found anywhere else in the world. But is this his true meaning? Not at all! His actual implication is that the content spoken in these books is unique and surpasses anything else globally, with his books being the best. The audience present would naturally interpret his words as: aside from these books, there are no other books in the world comparable to them, and of course, any Buddhist scriptures available in the market are not as good as his books. Thus, he achieves his goal of saying this. This is a method of linguistic misdirection; he does not directly state, “These books are better than all Buddhist scriptures in the world,” but he wants people to understand it that way. Those followers, intoxicated by his misleading speech, would be driven more fanatically into the trap he set, unable to extricate themselves! For his real aim is to completely destroy the Buddha, Dharma, and Sangha, and ultimately replace them entirely with the externalist view of the primary cause. In fact, he has already begun this wicked act of “replacing the Three Jewels.” He replaces all Buddhist scriptures with his own books and externalist views, while he and his followers blatantly claim, “Master Xiao’s teachings completely conform to the Three-Vehicle Dharma,” merely a smokescreen, as already proven in the above text. Here, his manipulation of words, the confusion and destruction of the worldly Three Jewels, and the conspiracy to “fully replace the Sangha” are briefly exposed.

His attempt to “masquerade as a monk in lay clothing” is blatantly and foolishly executed!

Firstly, he disguises his lay identity in two ways to assert his “qualification” as a Sangha jewel: one, by specially emphasizing the interpretation of “victorious monks,” theoretically affirming himself as a “Mahayana Victorious Monk.” For instance, he says, “The Bodhisattva monks proficient in both doctrine and teaching are only found in Mahayana, not in the Two Vehicles; the content of this book regarding doctrine and teaching also follows the Mahayana doctrine and teaching as the standard, hence not discussing the Two Vehicles’ doctrine and teaching duality.” (Unity in Doctrine and Teaching, p. 58) He also directly boasts of being “an extremely rare Victorious Bodhisattva Monk in the human world, especially those who have verified the seed wisdom of both doctrine and teaching.” (Unity in Doctrine and Teaching, p. 59), leading his naive followers to mistake him for a distinguished “Sangha Jewel,” thus completely losing reverence and reliance on the worldly Sangha Jewel. The Mahayana Mahaparinirvana Sutra (Vol. 5) states, “What is called a Victorious Sangha? It refers to the Buddha, the assembly of Bodhisattva Mahasattvas whose virtues are supremely high and free in all Dharmas, the solitary victorious ones, Arhats, Non-returners, Once-returners, and Stream-enterers. These seven types of Bhikkhus encompass the Victorious Sangha.” (T13, 749c) In reality, Xiao Pingshi is not even the seventh type, Stream-enterer, as his entire ideology is based on the externalist view of the "primary cause," a pure common externalist, with unresolved delusions of view and heavy clinging to self-view, how can he claim to be a Victorious Sangha? It's apparent he wishes to use the theory of “Victorious Sangha” to cover his lay identity, replacing the pure monastic Sangha with his lay desires. Second, he touts that for two thousand years, he has been a high monk who attained enlightenment in monastic life, but in the recent two lifetimes, “arranged by the Buddha,” he has been maintaining the Dharma in lay clothing, but the essence is still that of a high monk who attained enlightenment. For example, he states, “We should have the wisdom to compare: in the past over two thousand years, the body of monastic enlightenment, and now in this era, the body of lay enlightenment in two lifetimes; compared to others who were unenlightened monastics in the past over two thousand years and remain unenlightened monastics in this life, which one should Buddhist disciples rely on? This principle is actually easy to judge, but no one reminds, so everyone overlooks this principle.” (The Mindset of Learning Buddhism, p. 141) Thus, without any basis, he claims to surpass the current Sangha Jewel, leading people away from other Sangha Jewels, making reliance on Xiao Pingshi the only way to be a Buddhist disciple. This is his preliminary plan to replace the Buddhist Sangha Jewel with his lay identity, already accepted and believed by his followers.

Secondly, he replaces the title of “Monk” traditionally reserved for monastic Sangha. “Monk” is the Sanskrit upadhyaya, transliterated as Upatthaya, Upadahta, Uppatthaya, meaning close teacher, close reciter, dependent learner, and dependent born. It is one of the three masters in the ordination platform, the “close teacher” who imparts precepts, besides the preceptor and Acharya (standard master). After being introduced to China, it originally referred to monks of great virtue, later used by disciples to honor their masters, and by common usage, a special designation for the monastic male Sangha, the current Sangha Jewel. Xiao Pingshi, to replace the Sangha Jewel that upholds the Three Jewels, absurdly refers to himself as a monk. His followers call him, “Main Three Monk, Teacher Xiao” (The Great Vehicle View of No-Self, p. 155), “Wholeheartedly revering the Dharma Body, Wisdom-Life Parents, Upper Ping, Lower Shi Monk” (Integration of Chan and Pure Land, p. 133), “Wholeheartedly revering the Dharma Body, Wisdom-Life Parents, Upper Ping, Lower Shi Monk” (I and No-I, p. 95), etc. This practice of undermining conventional truth in naming, referring to himself in lay clothing as a monastic “Monk,” destroys conventional truth, thus destroying ultimate truth. Destroying both conventional and ultimate truths demolishes the entire Buddhist holy teachings. As the Middle Treatise (Vol. 4) states, “All Buddhas, for the sake of sentient beings, speak Dharma based on two truths: one is the conventional truth, and the other is the ultimate truth. If one cannot understand and differentiate these two truths, then in the profound Buddhist Dharma, they will not know the true meaning.” (T30, 32c–33a) Thus, considering his externalist view of the primary cause and god-making movement, this tactic is clearly a despicable act of confusing and replacing the Sangha Jewel. The Vimalakirti Sutra states: 'At the beginning, under the Bodhi tree, [the Buddha] powerfully subdued the demons, and attained the nectar of enlightenment, thus completing the path to awakening. Having no attachment to thoughts or actions, he utterly vanquished all externalist philosophies. He turned the wheel of Dharma three times in the great trichiliocosm, its essence always fundamentally pure; the fact that both deities and humans have attained enlightenment attests to this, and thus the Three Jewels have been manifested in the world.' (T14, 537c)" The sutra explains that after the Buddha turned the Four Noble Truths Dharma wheel at Deer Park and ordained the five bhikkhus as the monastic Sangha Jewel, the Three Jewels then appeared in the world. The worldly Three Jewels must be upheld by the Buddha, Dharma, and Sangha. If a lay person in white clothing with common externalist views of the primary cause can be called a Sangha Jewel, then the Dharma would be extinguished. Observing Xiao Pingshi's actions, it is clear he is fully advancing in this direction.

Furthermore, we can see his great ambition to “replace the Sangha Jewel” from another aspect. On the cover of “Unity in Doctrine and Teaching,” designed by Xiao Pingshi, the cover depicts the lecturing area of the Correct Awakening Hall, with a wooden fish and a large bell on either side of the podium, and the words “Correct Awakening” on the front, indicating this is the lectern of the Correct Awakening Hall. In the central lecturing position of the lectern sits a great Dharma master in monastic robes, with prayer beads, raising one finger, with a shaven monk’s appearance, and this lecturer is himself. It shows that he not only boasts of being a Victorious Bodhisattva Monk, commanding reverence from his followers as a Sangha Jewel, but also depicts his secular lay identity in the image of a monastic Sangha Jewel. To put it more clearly, he replaces the dignified appearance of the Sangha Jewel with his lay identity. Unable to renounce the worldly desires of the five senses, he portrays a monastic image to symbolize himself, packaging himself as a Mahayana Victorious Monk, thus achieving his goal of completely replacing the Buddha, Dharma, and Sangha through his god-making movement!

They also arrogantly slander the great virtues and masters of Buddhist history, blindly criticizing the profound thought of "insentient beings possessing Buddha-nature." He does not understand the Huayan realm, the round (complete) teaching reality, and does not comprehend the profound meaning in the Avatamsaka Sutra stating, “In a single dust mote are countless Buddhas, each in the assembly of Bodhisattvas. The endless Dharma realm dust is the same, deeply believing that all Buddhas are omnipresent.” This “dust” does not refer to “root” or “consciousness,” but simply “dust.” He has no ability to judge such profound Huayan realm and Mahayana sublime principles! Yet, he constantly boasts, claiming to be a “true and good knowledge,” “completely conforming to the Three-Vehicle Dharma,” “unseen anywhere else in the world,” and “the only unparalleled Mahayana Victorious Monk in the world.” Like a frog in a well trying to gauge the sky, he slanders sages and destroys the Three Jewels, pulling out his tongue to create karma, proudly self-satisfied, with a thick skin and dark heart. Truly: an ant trying to shake a tree, laughably overestimating itself!

In conclusion, from Xiao Pingshi's writings, it's clear he holds a fundamental standpoint of “externalist primary cause.” Under the cover of his god-making movement, he plagiarizes the names, appearances, and principles of Buddhism, but in turn, seeks to completely replace the Buddha, Dharma, and Sangha, destroying the Dharma, confusing society, obscuring truth, and deceiving sentient beings. Whether it's externalist views, god-making movements, ingratitude, or slandering the Dharma and monks, the crimes are substantiated, undeniable. In the face of these facts, two hopes are presented: First, it is hoped that Xiao Pingshi and his followers quickly escape the deep pit of externalist views, stop all acts of slandering the Dharma and monks, destroy all published books that slander the Dharma and monks, and sincerely repent to the Ten Directions Three Jewels! Second, it is hoped that Buddhist disciples, whether believers or non-believers, and the general public, do not indulge in the evils of slandering the Dharma and monks found in all of Xiao Pingshi's writings, guard against the traps of the externalist primary cause and god-making movements, earnestly study the Five-Vehicle Right Dharma as described in the Buddhist sutras and ancestral teachings, cultivate the Bodhi mind, and attain the supreme path. Amitabha!



 邪因外道——萧平实的“造神运动”
发布日期: 2006-01-01 浏览量: 13,944 次浏览

达 照

 

俗话说:“人善被人欺,马善被人骑。”在这个社会转型的年代里,已显突出!佛门慈悲,屡屡遭人欺侮,尤更突出!在读完台湾萧平实所著《无相念佛》、《念佛三昧修学次第》、《正法眼藏——护法集》、《生命实相之辨正》、《真假开悟之简易辨正法》、《禅净圆融》、《真实如来藏》、《如何契入念佛法门》、《大乘无我观》、《佛教之危机》、《宗通与说通》、《我与无我》、《狂密与真密》(一到四辑)、《禅门摩尼宝聚》等(公案拈提一到五辑)、《楞伽经详解》(一到六辑),以及一起出版的《学佛之心态》、《慈悲的心声》等二三十部书后,感慨良深!起初只看表面的文字叙述、名相解释,乃至义理参究存在很大的问题,总是觉得很别扭,特别感到作者一股莫名强大的自我表现欲,处处不忘记“自我”,处处为“自我”包装,与佛法精神实不相符。后来渐渐看到,一切好事都跟作者本人联系起来,一切坏事都跟现今佛门大德联系起来,除了作者所说之外,已经没有任何佛法可学可修,除了作者创办的正觉同修会之外,根本没有任何地方是真正的佛教道场,这亦与佛法万德庄严相悖逆。再后来终于看清楚在以佛法名相义理为掩护的背后,深深隐藏着他自己“第一因”的邪因外道见,露出了狡猾的狐狸尾巴,实是佛教致深之伤害!再进一步才完全明白了,这是一次人心没落的“造神运动”,却将佛法名相义理窃为他招摇惑世之神坛,岂非佛教之悲哀?遂感慨现今之佛教,外遭法轮功邪教盗窃法轮之标致而横行霸道,内患第一因外道假借佛法名相义理为掩护而谤法破僧!堂堂佛教,堂堂妙法,堂堂僧宝,广大庄严,为世明灯,竟遭外道邪教凌辱至此,静夜思之,哀哉可伤!法轮功邪教犹如贼人进入院子,仅仅偷窃了院子里面的摆设(标致),只需家人警觉一呼,便会隐遁而去;第一因外道譬如登堂入室,盗取了保险箱里面的财宝(佛法义理名相),纵然被赶出家门,已然狼藉一片!如之奈何?如之奈何!

现代贼人的手段越来越高明,剽窃越来越深入,伤害也越来越严重!致命之处就在于萧平实之叙述,文字语言基本上都符合佛法之意,不要说初学佛法者难以赝别其真伪,就是久参者也容易被其美妙的文字叙述所误导,甚至学界还有人说他“颇为精到”,而不知在最为关键的根本处却是外道之行径。他还处处标榜“正法”,处处提出“法义辨正”。现在,我们从他的论著中,就其“第一因”的外道思想、人心没落的“造神运动”、欺师灭祖的“忘恩负义”、玩弄文字的“谤法破僧”等要点,来揭示其以“三乘正法”为掩护的外道嘴脸,还我佛教之清白!

 

一、“第一因”的外道思想

 

所谓第一因外道,就是主张世界万物成立之原因乃同属一因的外道。在《提婆菩萨释楞伽经中外道小乘涅槃论》中指出了二十种外道,个个都推求宇宙万物的第一因,并且作出自己的解释。其中第四韦陀论师、第五伊赊那论师、第九女人眷属论师、第十二摩陀罗论师、第十四僧佉论师、第十五摩醯首罗论师、第二十安荼论师等,所说虽各有异同,然同属一因外道之部类。他们都认为一切法的生起有一个“第一因”,总有一个“能生”万物的本源,万物都是由一个本源而衍生出来的。如第五外道伊赊那论师的主张:“以无形相而能生诸有命、无命一切万物,名为涅槃。”(T32,157a)第十四外道僧佉论师之主张:“如实知从自性生,还入自性,能离一切生死得涅槃,如是从自性生一切众生。是故外道僧佉说自性是常,能生诸法,是涅槃因。”(T32,157c)这就是外道“非因计因”的“第一因”邪见!

与“第一因”生出万物的邪见相接近的,要算是“一元论”了,这也占印度哲学的许多流派。如吠陀哲学即主张宇宙之本质为梵,个人主体之本质为我,此两种本质的原理是同为一体的,这就是“梵我一如”。欲表现此一元论之本质内容实非易事,故有实在(有)、精神(知)、至福(欢喜)等说法的产生。然而,此种绝对本质之一元论,却难以解释各种现象界之发生,如物质自然界、苦、恶等人世间的种种现象。判定精神原理(神我)与物质原理(自性)对立之二元论,就是为了解决这类问题而应运出现。以上诸论,皆有其自相矛盾之处,都属于外道之邪见,为佛法所破斥。

于佛法中,无论小乘还是大乘,绝对都没有这样的“第一因”或一元论外道之邪见,如《俱舍论》卷六说:“一因生法,决定无有。”(T29,36b)《华严经》卷三十说:“彼诸佛子如是知,一切法性常空寂,无有一法能造作,同于诸佛悟无我。”《七佛传法偈》迦叶佛说:“一切众生性清净,从本无生无可灭。”《中论》卷三说:“若众缘未合,而先有果生者,是事不然,果离因缘故,则名无因果。是故汝说众缘未合时先有果生者,是事则不然。问曰:因灭变为果者,有何咎?答曰:若因变为果,因即至于果,是则前生因,生已而复生。”(T30,26c)达摩祖师的《少室六门?血脉论》也说:“问曰:若不见性,念佛、诵经、布施、持戒、精进、广兴福利,得成佛否?答曰:不得。又问:因何不得?答曰:有少法可得,是有为法,是因果,是受报,是轮回法,不免生死,何时得成佛道!成佛须是见性,若不见性,因果等语,是外道法。若是佛,不习外道法。佛是无业人,无因果。但有少法可得,尽是谤佛,凭何得成?但有住着一心、一能、一解、一见,佛都不许。佛无持犯,心性本空,亦非垢净,诸法无修无证,无因无果。”(T48,374a)又说:“佛者,亦名法身,亦名本心。此心无形相、无因果、无筋骨,犹如虚空,取不得,不同质碍,不同外道。”(T48,376a)

总之,在大小乘的各种经论中,决定都没有“第一因”能生一切法的邪见谬论。因为一切法众缘和合,如幻如化,从本以来不生不灭,真如法性如来藏与生死烦恼一切法,譬如水之与波,都是全体相即全体相具的,生即全生,灭亦全灭,当处出生,随处灭尽,离波无水可言,离水无波可得。不能说水为波之第一因,也不能说波是由水“衍生”出来,水与波不能成为能生所生之对立。诸法实相,本来如如;真如实性,也是如如;缘起现象,亦复如如。所谓“诸法如是相、如是性、如是体、如是力、如是作、如是因、如是缘、如是果、如是报、如是本末究竟等。”(T9,5c)如《首楞严经》卷第二说:“一切浮尘,诸幻化相,当处出生,随处灭尽,幻妄称相,其性真为妙觉明体。如是乃至五阴六入,从十二处至十八界,因缘和合虚妄有生,因缘别离虚妄名灭。殊不能知生灭去来,本如来藏常住妙明,不动周圆妙真如性,性真常中求于去来,迷悟死生了无所得。”(T19,114a)亦如《楞伽经》说:“凡夫无智慧,藏识如巨海,业相犹波浪,依彼譬类通。”又说:“譬如海水变,种种波浪转;七识亦如是,心俱和合生。”如是佛法不共外道之根本正见,亦即佛法世界观、人生观之究竟义理,更为大乘佛教之命根所在!

然而,萧平实却把“缘起诸法”与“如来藏阿赖耶识实相”对立起来,譬如把“海水与波浪”对立起来,把缘起诸法当作实相的“衍生物”,把真如实相当作缘起诸法的“生因”,并且认为:如来藏阿赖耶识是宇宙万物生灭现象的“第一因”,缘起诸法是由如来藏阿赖耶识“衍生”出来的。他说:

“你的真如出生蕴处界以后,再与蕴、处、界配合,就能出生一切法。” (《大乘无我观》第39页)“由于你证得你的自身真如第八识,从这个第八识来观察祂的清净自在、遍一切时不断、能生一切法,而十八界全部由祂所生。”(《我与无我》第39页)“虽然这个色身不是真正的我,但他也不是跟‘真正的我’完全无关,因为他是由那个‘真正的我’生出来的——你的色身是你的第八识所创造出来的。”(《我与无我》第41页)“是故世出世间万法,皆唯八识心王所生,故说万法唯识。”(《宗通与说通》第216页)“故云宗通与说通不离八识心王所生一切法;而此一切法归结于八识心王后,复须归结于八识之根本——第八识阿赖耶。”(《宗通与说通》第217页)“十八界外别有自在心为十八界之因”(《宗通与说通》第82页)“诸法缘起缘灭之因——藏识实相。”(《宗通与说通》第54页)上述的“出生”、“能生”、“所生”、“生出来”、“所创造”等,在萧平实看来,都是“能生与所生相对立”的关系,第八识就是“能创造万物”者,所以就得出了第八识就是“第一因”的谬论。而此处所谓的“因”,就是明确地指“第一因”而言!正如他的得意门人所解说:

道教这个太极的义理,在世间法上是正确的,但是在法界根本的认知上是错误的。师兄可以看看萧老师在封面书衣上写的文字说明:“太极唯臆想,根本实真识;无明生两仪,万法由兹生。无我中有我,我中无有我;涅槃余真识,我无我俱泯。”道教以无极太极为根本,衍生出八卦的学理,对于宇宙万物的生灭现象所说的理是正确的,但是却不知第一因——不知如来藏才是真正的根本——不知所谓的无极太极其实就是如来藏;你从萧老师所写的偈中,应该可以知道是甚么道理了。修学佛法的人,如果能澈悟第一义谛真实识——如来藏的义理,从此以后,对世间与出世间的法:从世俗谛的解脱道,到第一义谛的佛菩提道,都能贯通,更何况是世间相对存在的道理呢?(《学佛之心态》第22~23页)

这段话就把萧平实的“第一因”外道邪见完全透露无遗,无法抵赖!于此,我们已恍然大悟,他声声口口“真实如来藏”的用心处,就是寻找到了宇宙万法的本源,由此本源为第一因而生出一切缘起诸法,这正是上文所述第五外道伊赊那论师的主张:“以无形相而能生诸有命、无命一切万物。”(T32,157a)并且更加赤裸裸地附和了道教的外道学说。所谓“道教以无极太极为根本”、“如来藏才是真正的根本”、“无极太极其实就是如来藏”,还公然认为:“道教这个太极的义理,在世间法上是正确的”、“道教以无极太极为根本,衍生出八卦的学理,对于宇宙万物的生灭现象所说的理是正确的。”把佛法对宇宙生灭现象的完美解释“诸法因缘生,诸法因缘灭”置之不顾,一定要拿出一个“第一因”强加给“如来藏”和“诸法实相”的头上,竟将佛法的究竟真理任意偷换糟践!居心何在?如果这么欣赏外道的“太极的义理”和“第一因”的谬论,那就干脆名正言顺的去当外道好了,为何却要将佛法的名相义理说得如此“精到”呢?为何还要标榜自己为佛教的“真善知识”、“三乘正法”呢?然这自有他内在的原因,且待下文举证!

这一点,就连萧平实自己也承认是外道的邪见,他说:“远离外道虚妄建立宇宙第一因邪见。”(《宗通与说通》第32页)而他自己所有的著作都是剽窃三乘佛法的名相和义理,特别在“如来藏”和“阿赖耶识”上,用心“不可谓不勤”!而对于佛法如来藏和阿赖耶识的正义,却只是懂得文字的表面含义或者臆想的内涵而已,在一切关于“如来藏”和“阿赖耶识”乃至“实相”等等的叙述上,乍看似乎没有错误(实际上是他玩弄文字游戏的绝招所致,将在下文举证)。然其本质,则是把真如实相理解成“第一因”的外道邪说,真是“谬以千里”。为何如此?因为他所谓的“亲证如来藏”是由“臆想”而来的,如他在《我与无我》的封面书衣上有颂曰:“太极唯臆想,根本实真识;无明生两仪,万法由兹生。”其弟子解释说:“无极太极其实就是如来藏”,太极既然就是如来藏,太极是属于臆想,那么如来藏也就自然同太极一样也是属于臆想而来的了,但他要说“根本实真识”,即“如来藏才是真正的根本”,因此如来藏就成了“第一因”,由此第一因而生出无明两仪乃至万法了。再细细看,他说“无明生两仪,万法由兹生。”可见这里的“无明”又成为道教所说的“太极”了,因为“道教这个太极的义理,在世间法上是正确的”,然而“无极太极其实就是如来藏”,那么,无明、太极、如来藏,在这里就都成为“能生”万法的“第一因”了。而其所谓的佛法“第一义谛”、“真如”、“阿赖耶识”等等,都是相似或者等同于如来藏,自然也就都成为“万法由兹生”的“第一因”了。因此,他在《我与无我》的封面上,直接用外道太极图来表示我与无我的关系。真是“闻所未闻”!实在荒谬之极!!

如是,萧平实以大乘正法为掩护而宣传他自己的“第一因”外道邪见,声声诬谤佛教古今大德为“常见外道”,然他自己所述才是真正的“常见外道”,足可见其“贼喊抓贼”之伎俩!何以故?“无明生两仪,万法由兹生”是外道学说故,第一因能生万物非佛法故,第一因就是如来藏非正理故,第一因就是实相非正见故,第一因就是阿赖耶识非唯识理论故,第一因能生缘起诸法非真理故,非佛法第一义谛故,非佛法世俗谛故,非佛法菩提道故,非二乘解脱道故,非佛教世界观故,非佛教人生观故,非佛教解脱论故,非佛法现量正量故,“第一因”违背佛法之一切义理故,由此判知萧平实的“第一因”实乃外道之邪见!

他处处标榜自己“亲证如来藏”、“眼见佛性”、“真善知识”,皆是亲证到了宇宙万物之根源的“第一因”,以第一因作为自己的立论根本,却以如来藏佛性作为第一因的代名词,这是他自己通过冥思“臆想”而来,完全背离了一切佛经乃至佛法,并且还望文生义地剽窃佛经为其掩护。他的追随者们所谓之见道,也是自以为“找到了宇宙万法的第一因——如来藏佛性”而自豪,遂感到超出凡夫而成为圣人菩萨了。虽然明白或者附会了外道的第一因之理,而深感“受用无穷、感恩无尽”,但是对于佛陀之正法却未曾梦见。因此,以这个“第一因”的外道学说来衡量三藏经典、五乘教法,于其无知不解之处,或者不与“第一因”文字叙述相符之处,或者不能为其“第一因”邪见作掩护之处,就一概被诬谤为“伪造佛经”、“未悟错悟”!对一切三宝,五乘正法,显密圣教,进行了公然挑衅,肆意诋毁,才会不信因果,不畏苦报,广造破法谤僧之恶业。而其自身乃至追随者们,却还信誓坦坦,狂言妄语,各各自称见道、证道、觉菩提道!

倘若萧平实您还是一个良知未昧的男子汉,就应该老老实实地把自己的“第一因”谬论彻底推翻,带领徒众走出破法谤僧的邪路,站出来恭恭敬敬地向十方三世一切三宝恳切忏悔,从此以后不再造作无边之恶业,不再夭伤大众之法身慧命,不再惑乱已信未信之广大佛教信众,佛法慈悲普渡有缘之人!是所诚盼!!倘若依然无视佛法之正见,而执取外道之邪说,或者以更狡猾的诡辩而袭取佛法名相来作自己“第一因”邪见的挡箭牌,那就非但“一盲引众盲,相牵入火坑。”亦且“破坏三宝尊,令世长暗冥!”其果报之可怕,在萧平实您的书中,处处提示警告!处处婆心规劝!处处毛骨悚然!合当自己反省!此处不再赘言。

然而,让我们感到遗憾的是,萧平实不会改变他的“第一因”外道立场。何以故?因为他“我见”之见惑没有断除,自以为找到了宇宙之本源,证验了“第一因”之真实存在,漠视了缘起法的因果规律,又剽取了丰富圆满的佛法修证之名相义理,加上超人的文字游戏之能力,业已形成了自己“独特”的说教方式,正在逐渐吸引着善良易骗的人们,进行了愚蠢的“造神运动”!所以,他是不会迷途知返的。由于他的实际行动已经严重地破坏了佛教的清净庄严,直接影响了正法在世间的弘扬!因此,我们有必要对他的“造神运动”做一次明确的鉴定,以澄清古今大德、五乘正法所蒙受之羞辱,还我佛教三宝之圣洁庄严。

 

二、人心没落的“造神运动”

 

“造神运动”是历史上常见的现象,无论是邪教组织,还是外道出现,都免不了这种人为“造神”的特殊运动。一般而言,人类造神运动都具有五个特征和三个原因。五个特征就是:自我神化、自我中心、明从暗排、诱引蛊惑、精神控制,三个原因就是:自我膨胀、有利可图、人心没落。而在看完萧平实的著作之后,我们很快就发现他完全具备了这样的五个特征和三个原因。在他疯狂地攻亵古今大德和五乘正法的情况下,我们不得不对其五个特征和三个原因进行理性的分析,举证此一造神运动的事实,揭批其破法谤僧的内幕和表相。

 

1、萧平实造神运动的五个特征:

第一、自我神化,这是所有造神运动的首要特征,或者鼓吹自己与神灵有直接沟通的本事,或者自命为奉行神灵的旨意,或者标榜自己有超人的能力带领凡人进入神灵的世界,或者径直自诩为佛、圣位菩萨、圣人、救世主等。这些特征在萧平实的著作中表现得非常露骨!他除了处处标榜自己是真悟的“真善知识”、“大乘胜义僧”外,在其各种著作中处处显示他自己是初地以上的圣位菩萨,还时常自吹能知过去无量世的情况,如他说:“近年往往于定中观见往昔世之弘法净行,及无量世前之误造谤法业而受报等等”(《宗通与说通》第2页),“看见未来世的我,也是在家时多,出家时少”(《大乘无我观》第92页),这种言论到处都是,自诩为“能知过去未来”的圣人,而且还能知“无量世前”的造业受报。就在这“圣位菩萨”和“能知过去未来”两类自我神化伎俩的笼罩下,他的追随者们便将其奉为圣人,吹捧他是“往昔二千多年来的出家悟道之身,而今时二世示现在家悟道之身。”(《学佛之心态》第141页)并且厚颜无耻地说“今生示现在家相,是佛所安排。”(《学佛之心态》第140页)从而达到了自我神化的目的!类似的说法实在太多,处处可见,我们这里仅作举证,知其具有明显“自我神化”之特征。暂且不论他有否如此的“神功”,就其上述“第一因”外道的实际内涵,我执我见根本未破,只是轮回中的一个烦恼众生,最多也只能算是一个惑乱佛法乃至世间法的外道而已,怎么可以自称为见道证道的佛教圣人呢?由此亦可证明其纯粹是自我神化的大妄语而已,丝毫不足为信。再者,如果“佛所安排”他来到这个世界,那佛不就成为“万能的上帝”了吗?这种荒谬的造神伎俩,只要认真注意一下,就会不攻自破的,可惜还有许多人却仍在上当受骗!

第二、自我中心,所有历史上的造神运动都是我执未破的凡夫俗子所为,因为我执未除,我爱我贪我所等法缠缚于心,所以就总是以自我为中心。这样,既不能客观地理解别人的言论内涵,又鼓吹自己的言论为“唯我独尊”,有意无意之间,就透露出自己超越了一切古今圣人,乃至诸佛菩萨。这在萧平实的著作中,也同样随处可见!如他说:“诸位今天一定是半信半疑的,不要说一生完成初地的道业,就算最简单的一个明心开悟就好,诸位也是一定半信半疑的,那么你要如何才能相信不疑呢?只有一个办法:试着依照我这些书上所讲的方法与知见去用功。”(《大乘无我观》第68页)又说:“那么这个道理我们在《平实书笺》里面解说了很多,诸位回去的时候不要客气,每一种书都把它拿一本回去。不要说拿两本三本不好意思,不会!我们印出来就是要送给大家的;既然今天结了这个法缘,那你就好好把它带回去啊!那些书籍里所说的法,都是诸位在市面上没见过的,你走遍了全球也见不到这种书的。”(《大乘无我观》第112页)从这两处引文,可以非常清晰地看出萧平实自我中心的强烈欲望,只有他的书上所讲的方法才能明心开悟,他的那些书籍里所说的法是走遍全球也见不到的,这显然把全球的所有佛教三藏经典全都一概否定掉了!因为“只有一个办法”就是他的书上所讲的方法,全球也见不到他的书里所说的法了。他在说这句话的时候,还有没有想到佛教的三藏经典呢?根本没有。这种诽谤破灭佛教三藏经典的言论,完全是从他自己内心深处透露出来的,在他自己的“第一因”邪见基础上,他才会这样理直气壮地蔑视三藏经典,而把自己的书籍放到了“至高无上”的位置上。他写的那些书确实是“走遍了全球也见不到”的造神运动的广告招牌!

第三、明从暗排,“明从”是指所有造神运动的理论背景,表面上他的理论都是有所依据的,“暗排”则指事实上都是借助某种理论当掩护来宣说其个人的思想理论,甚至实际上是排斥表面上所依据的那些理论,比如以“伪科学”、“伪宗教”等幌子,排斥真正的科学和宗教,从而达到自己造神运动的目的。萧平实也是如此,表面上是“明从佛法”,实际上却是“暗排佛教”,他以“佛教正觉”、“三乘正法”、“真善知识”乃至一切佛法名相义理为掩护,说得还“头头是道”,而实际上却是在诽谤古今大德、破坏五乘正法,甚至连佛陀、经典都不在他的眼里。在他的各类著作中,可以看出这样的一种内幕:首先把藏传佛教的密宗全部破除(详见《狂密与真密》一到四辑),再把整个佛教的许多古今大德一概否定(所有著作随处误会曲解古今大德原意,肆意毁谤,不胜枚举),再把汉传大藏经中“密教部”《大日经》、《金刚顶经》等多种佛经毁为伪经(见《狂密与真密》第9~10页),最后他胡言:“明心开悟只有一个办法:依照我这些书所讲的方法与知见去用功,”就连佛陀也不如他本人,一切佛说经典都没有他的“那些书籍里所说的法”更为精采,他说:“我们《真实如来藏》写出来,证实是有如来藏;诸位有机会的话,应该去买那本书来看,那本书非常精采,保证是你前所未读。”(《大乘无我观》第71页)“那些书籍里所说的法,都是诸位在市面上没见过的,你走遍了全球也见不到这种书的。”(《大乘无我观》第112页)所以,表面上是依据三乘正法,暗地里却是在破坏三宝,排斥一切佛经法宝、五乘正法、住持僧宝。但他却还要打着“真善知识”、“三乘正法”的旗号,这就是“明从佛法,暗排佛教”的造神运动之特征。

第四、诱引蛊惑,这也是造神运动的一种卑鄙手段,一般都是以长者或救世主的身份自诩,无中生有的毁谤名人、呵斥社会,唯独自己能够救世,别人都是为名为利,一切善良智慧光明伟大都是自己的,一切邪恶愚蠢黑暗卑鄙都是别人(特别是同时代的名人)的,这样就能给社会人心造成伤害和迷茫,然后自己俨然一位济世救人的长者面貌出现,“用外道法来广泛的毒害善良易骗的佛弟子们。”(《佛教之危机》第126页)从而渔翁得利。因此,萧平实打着“真善知识”、“大乘胜义僧”、“三乘正法”的招牌,搅乱佛教的各种弘法机构、古今大德,乃至佛经法宝,动摇社会人心乃至信仰群众,如他说:“大乘佛法的实质,能不能够继续再延续下去,还要看我们这一代怎么做;因为大陆现在没有宗门正法,全球都没有,目前只有台湾有。可是说一句不客气的话,全台湾也只有正觉同修会有,目前确是这个样子。”(《大乘无我观》第89页)这种蛊惑“善良易骗的佛弟子们”之卖狗皮膏药的广告辞,自能起到一定的效用,所以他的追随者们便揶揄其:“可谓当代全球独一无二‘宗’‘教’俱通之大善知识。”(《宗通与说通》第5页)遂否定一切佛教的任何形式之弘法事业,并以各种所谓的“见道报告”来迷惑急于求成的“善良易骗的佛弟子们”。好象古今中外、天地之间一切事态都在他的手掌心,什么“全球都没有”、“独一无二”这种商业炒作的把戏也全都派上用场了,所以才会这么有“诱惑力”。另外,在《公案拈提》的百则公案中,竟有四十则以上放出了“来正觉同修会,为你开悟”的诱饵,所有的《公案拈提》中,除了宣说或者暗示“第一因”外道邪见之外,就是以“且到正觉讲堂来”为机锋,诱引蛊惑未信已信的广大信众,用心之毒令人发指!

第五、精神控制,这是一切造神运动最为无耻和最为危害的一大特征,在前面四种特征的连环圈套运作之下,只要不小心一脚踏入这个魔鬼区域,就难免落入他精心设计的陷阱之中,不知不觉就被其精神控制,欲罢不能!或者为他卖命宣扬不切实际的功德能力,或者为他所教之法、所指见解倾倒执著不近人情,或者无根诽谤古今圣贤不畏报应,种种颠倒错乱之表现,都是受到了严重之精神控制的症状。这在萧平实的书中也已有所表现!如他的得意门人张果圜说:“可谓当代全球独一无二‘宗’‘教’俱通之大善知识。”(《宗通与说通》第5页)正德说:“萧老师今生示现在家相,是佛所安排,为完成护持正法的大业,必须以在家身,才能方便放手去做,出家身便无法做这个工作,所以今生示现在家相。”(《学佛之心态》第140页)这里的“独一无二”和“佛所安排”等语,纯粹是精神错乱的信口雌黄,你凭什么就说全球“独一无二”?凭什么就说是“佛所安排”?这不是睁着眼睛说瞎话吗?自己过着在家人的五欲生活,却硬要往自己脸上贴金,反而在佛的脸上抹黑,说是“佛所安排”。佛教历史上护持正法的基本上都是出家佛弟子,如龙树、提婆、无著、世亲等大菩萨都是出家身,怎么就“出家身便无法做这个工作”了?再说,你一个萧平实的弟子就知道“佛所安排”这佛陀的“旨意”了?凡此种种无根据的任意胡言,都是由于精神受到了控制之后,失去理智才会说出来的笑话、胡话。特别是在“第一因”这个邪因外道见的惑乱下,他的追随者们基本上都对古今大德、五乘正法评首论足,乃至胡乱诽谤的,各各都把自己当成了救世的圣人,很无辜、很深情的样子,他们希望全球所有的佛教弘法机构全部停止关闭,或者全部改为萧平实的“邪因外道”知见,然后才会有一种“护法”事业的成就感,这简直是痴人说梦话,胡言乱语!

一般受到萧平实精神控制的有三类人:第一类是急于求悟之人,第二类是自我中心之人,第三类是善良易骗之人。对于第一类人,萧平实就是用“第一因”的外道见来笼罩他们的,所以被他印证为“明心”或者“见性”的人,都是有一个共同的感受,那就是:终于找到宇宙万法的根源了,一切万法都是由此第一因根源所生出来。然后把自己误解的阿赖耶识、如来藏等佛法名相和义理作为印证的标准,自鸣得意,各各自称觉菩提道,“就以圣人自居,那就变成大妄语业,那是地狱罪,那问题就很严重了。”(《大乘无我观》第15页)这都是由于不懂佛法的体、相、用之关系,不明白圆教实相和华严境界,所以才会偏离唯识佛法,落入第一因外道的邪见之中,受到精神控制而不能自拔!这在《公案拈提》各辑、各种“见道报告”中透露出来,所有的心、性、阿赖耶识、如来藏、真如、佛性等,都成了萧平实“第一因”的代名词而已,如上述第一节所揭露的那样。对于第二类人,这是与萧平实意气相投的一类人,与其说受到精神控制,不如说狼狈为奸,各取所需,互相吹捧,相互利用,毁谤破坏了他人的佛教弘法事业,他们就会有一种事业的成就感,自我膨胀的欲望得到了暂时的满足,并且为此努力不懈!这在《狂密与真密》(一到四辑)、《护法集》、《佛教之危机》等书中显现出来,这也是萧平实造神运动的内在思路和动力,也是以“佛所安排”为幌子来控制这类人。对于第三类人,萧平实需要比较纯正的佛法名相和义理作为掩护,同时点缀一些“自我神化”的故事,施加一些“别处没有正法”、“我是真善知识”、“不能毁谤大乘胜义僧”、“若有毁谤就堕无间地狱”的压力,这是在《无相念佛》、《禅净圆融》、《大乘无我观》、《楞伽经详解》(一到六辑)等书中所作的努力,文字叙述几乎可以乱真,但所谓的究竟了义却是第一因外道邪见!这样可以帮助他完成造神运动的三类人,都得到了相应的安排,所以这些人的精神也就自然会受到了他的控制,应该说是“萧平实所安排”,而非“佛所安排”!因“第一因”的外道邪见非佛陀正法故!萧平实的著作都是以“第一因”外道见作为立论根本故!印证弟子见道均是证验宇宙万法本源第一因故!盗取佛法名相义理而非佛法实质故!肆意毁破五乘正法而不懂圆教实相故!只是用佛教表相,以及佛法名相、果位名相包装起来而已!

如是,萧平实造神运动的五个特征悉已具备,首先神化自我、自我中心、明从佛暗排佛,然后诱引蛊惑、精神控制,是故理应判别其为真正的“造神运动”!然而,“对于平实而言,既不受钱财供养,亦不受众生之异性身分供养,亦不求名闻,亦不曾寄望于众生——不曾一念于众生身上获得任何世间利益。”(《佛教之危机》第14页)那么,他为何却要如此艰辛的进行造神运动呢?这自有台湾的佛教现状和社会环境为背景,加上自我意识和社会情绪、人心没落等因素所引起的,我们从以下三个方面的原因来进行讨论。

 

2、萧平实造神运动的三个原因:

第一、自我膨胀,一切造神运动的主谋者都是我执我见未破的凡夫俗子,并且特别强烈地关注自己之我执和我见,所以都是自我膨胀的极端表现,这是造神运动的首要原因。倘若不是自我膨胀到了难以容受的地步,还可以通过追名求利的其它世间相对正当的渠道来获得名誉和荣耀,便无需神化自我的“造神运动”了。因此,一切造神运动都根植于极端自我膨胀的基础上,都是极为强烈的自我表现欲之体现。在萧平实的造神运动中,其自我膨胀之意识和表现也是非常明显的,如他的《禅净圆融》背后说:“言净宗诸祖所未曾言,示诸宗祖师所未曾示。……乃前无古人之超胜见地。”《禅门摩尼宝聚》背后说:“悲智双运,禅味十足,数百年来难得一睹之禅门巨著也。”《禅——悟前与悟后》则说:“本书能使人明自真心、见自本性。迟者七次人天往返,便出三界,速者一生取办。学人欲求开悟者,不可不读。”《真实如来藏》则说:“此书是一切哲学家、宗教家、学佛者、及欲升华心智之人必读之巨著。”等等广告辞,显示了自我意识的“前无古人”之超佛越祖心态。又在《宗通与说通》自序等处称“大乘末法孤子”,强调了:“开悟明心,要如何才能相信不疑呢?只有一个办法:试着依照我这些书上所讲的方法与知见去用功。”(《大乘无我观》第68页)又说:“那么这个道理我们在《平实书笺》里面解说了很多,诸位回去的时候不要客气,每一种书都把它拿一本回去。那些书籍里所说的法,都是诸位在市面上没见过的,你走遍了全球也见不到这种书的。”(《大乘无我观》第112页)“大乘佛法的实质,全球都没有,只有正觉同修会有。”(《大乘无我观》第89页)“我们《真实如来藏》那本书非常精采,保证是你前所未读。”(《大乘无我观》第71页)所以,他说:“我们就应该把《我与无我》这个正理广为宣扬,要护持正觉同修会,使同修会可以正常的、完整地继续运作。”(《我与无我》第80页)除了这些言论上的自我膨胀不可一世之外,更明显的是他各种著作中破法谤僧的种种刻薄言词,捕风捉影,搅乱是非,任意曲解,糟践五乘正法和古今大德,凡此情状,罄竹难书!这些在“第一因”外道的邪见基础上,在“造神运动”的事实面前,显然都是自我膨胀的真实写照。

第二、有利可图,造神运动其实就是一种愚弄百姓的欺骗行为,在自我膨胀的基础上,每一种造神运动的另一原因就是有利可图,尽管对于可图之“利”的理解和追求各不相同,但他们绝不是象萧平实所说的“既不受钱财供养,亦不求名闻,亦不曾寄望于众生——不曾一念于众生身上获得任何世间利益。”相反的,他们就是为了获得世间的某种利益,才胆大妄为地进行造神运动的。我们先来看看萧平实所谓的“破邪显正”,标榜自己为“真善知识”、“三乘正法”、“大乘胜义僧”,以这些为掩护来进行“造神运动”的着眼点何在?

首先,他受到了某种现象的启发,如他说:“那些外道们公开的、大张旗鼓的争佛教的正统,说他们才有佛法的证量,言外之意是:台湾所有佛教道场及所有一切法师居士们都不是真正的佛教。”(《佛教之危机》第69页)所以他更为大胆地进行了模仿,明白着说:“大乘佛法的实质,全球都没有,目前只有台湾有。全台湾也只有正觉同修会有。”(《大乘无我观》第89页)就“这样公开的、混淆是非,把台湾佛教界搞得乌烟瘴气。”(《佛教之危机》第69页)这两段话的说话方式之一致性,足见其深邃的世故洞察力,其目的除了“争佛教的正统”而“把佛教界搞得乌烟瘴气”之外,更为根本的又是何在呢?

其次,他注意到了台湾佛教的资源,他说:“法鼓山,由圣严法师以法鼓山文教基金会之名义,募集台币百二十亿元创建之;今年又成立人文教育基金会,欲再吸收台币五十亿元,专门从事世间法之人文教育事项。圣严法师所设之如是二大财团法人,已成为台湾最巨大之吸金机。”(《佛教之危机》第8页,加粗字体为萧平实所注目者)又说:“复观佛光山、法鼓山、中台山、慈济功德会四大山头,广聚佛教资源,犹如四台超级大型之吸金机,吸取超过九成以上之台湾佛教资源,显然已经产生严重之排挤效应。”(《佛教之危机》第15页)还蛊惑着说:“由于四大道场之吸取九成以上佛教资源,导致多数小法师不能弘传正法。”(《佛教之危机》第页)如此,他看清楚佛教资源之后,于是呼吁佛教信众:不应供养这些佛教弘法机构和道场,因为把钱财供养给这些道场,就等于作了破坏正法的帮凶,后果都是下地狱;而要供养给真正的道场,才有无量无边的功德利益,才是护持佛法的善行。然而,“大乘佛法的实质,全球都没有,目前只有台湾有。全台湾也只有正觉同修会有。”(《大乘无我观》第89页)所以,就很自然的得出并没有指明的结论:只能把钱财供养给佛教正觉同修会!否则,都难免会“成就谤法及谤菩萨僧之大恶业”。

这样,他首先看到正统佛教地位的重要性,然后他也看到了台湾佛教资源的丰富,所以才会戴着“真善知识”、“三乘正法”的面具出现,先“争正统”,后“劝供养”,只是掩护手段做得比较隐秘和熟练,甚至连弟子都帮他说“完全不为私心己利,一切所作所为都是为众生、学人。”如果在萧平实的心里自我感觉还真的以为是“既不受钱财供养,亦不求名闻,亦不曾寄望于众生——不曾一念于众生身上获得任何世间利益。”那么,他就是完全陷入于“第一因”外道的邪见之中,所以才会对三藏经典、五乘正法进行无情的毁破,利用丰富的佛法修证次第之名相义理,包装自己那个第一因能生万物的邪说。不过,从他那么艰辛地进行造神运动的事实来观察,不管怎么说,“有利可图”是他这一运动的原始动力,也是铁证如山无可抵赖的。至于说这个“利”的实际内涵,是不是钱财、名闻等等,如他说:“目的仅是在忠实呈现当时之情景以及内涵,作为未来佛教历史上之见证。”(《大乘无我观》第5页)他的追随者也说:“萧老师书中所评论的法,在篇幅比率上,是出家的大法师为多,而且都是当代最有名、最有势力的大法师,都不评论名声较小的法师。因为小法师与在家居士的道场小,信众少,影响力较小。”(《学佛之心态》第104页)是否为了“名留千古”呢?因此,这个结论则可以由时间来说明一切!

第三、人心没落,这是一切造神运动的社会环境,现代社会的自我意识和自我中心情况非常严重,或者生活和工作的压力太重,使现代人的精神感到紧张。同时现代社会的经济发展,物质生活相对富裕之后,也使现代人的精神感到空虚。所以精神引导和心理学乃至宗教接引就显得特别重要。而当人们对于古老的宗教感到不再新颖和刺激的时候,新兴宗教的出现也就是很自然的了。人是万物之灵,同时人也是最为脆弱的生灵!因为人的情感和灵性都相当的丰富,所以也就很容易自我夸大表现或者自我沉迷堕落!就在这个自我夸大和自我沉迷的人心没落区域里,“造神运动”者便伺机乘虚而入。因此社会人心的没落,是造神运动的必要环境。萧平实的造神运动也具备了这样的社会环境!他首先看到了“用外道法来广泛的毒害台湾善良易骗的佛弟子们;收取台湾善良的佛弟子们千万元的钜金供养。”(《佛教之危机》第126页)这样的社会现况,是他着手造神运动的前提和动力!其次,在外道猖獗、新兴宗教林立的情况下,各大山头的法师们都在忙于自己的弘法事业,并未对他们作必要深入的破斥,如他说:“可是印顺、昭慧及星云…等四大法师们,却都个个装聋作哑、默不吭声,藉词不值得辨正,大家一起作滥好人,不肯负起破邪显正、救护佛子、维护佛教的责任。”(《佛教之危机》第69页)这样又在佛教内部找到了他所认为的“弱点”,于是就心中有数地创立起佛教正觉同修会,进行从头到尾、自始至终、由内到外的造神运动,便有了可乘之机。如此,在台湾佛教资源很丰富的情况下,佛弟子们既是“善良易骗”,佛教大法师们又是“默不吭声”,也就给他“以第一因外道全面取代佛教”的野心,提供了滋生的土壤!

佛经上说佛陀入灭两千年后,佛教就进入了“末法时代”,这个“末法时代”的阴影,也会时常笼罩着许多佛弟子们的心。特别是一些急功近利和自我表现欲极强的现代人,多么喜欢快餐文化的出现!广告炒作和商业运行,能够使一个无名小卒一夜之间成为名人圣人,而萧平实便是利用“全球独一无二”、“佛所安排”等等权威的口号、而又极其诱惑人的虚狂妄语,来引诱蛊惑善良易骗或者急功近利的社会大众。而人心没落急于求成的功利主义,也正是需要有这样的“佛所安排”来填补内心的空虚。于是能够一拍即合,并且根本不愿意认真地面对自己进行彻底客观的审察,因为一旦确认了萧平实的思想根本就是第一因外道的邪见,根本不是真正的佛法,那就意味着自己并没有真的开悟,又只能从自我幻觉的“开悟”喜悦中退出,身心还会陷入于另一种不可知的迷茫与没落!因此这样的造神运动是虚幻和可耻的行为,其后果必定是可叹而又可悲的!

社会环境的人心没落,也是佛教需要依据佛法来进行引导开示的,佛法在现实世间的社会功用便要使烦恼痛苦的众生能够离苦得乐。但是,佛教的开示和引导都是扎扎实实的来引领众生走上觉悟的光明大道,绝对不会利用“造神运动”这种低级的、卑鄙的手段来欺骗百姓!绝对不会说“这是佛所安排”的妄语来哄骗佛弟子,也绝对不会说“走遍全球也没有”来示意自己的著作高超于一切佛经法宝之上的狂妄颠倒,更绝对不会说“全球也只有我这里才有佛法”的蛊惑言词!如果萧平实和他的追随者们还要声声口口说“我们的法都有三藏经典为依据”的话,那真是毫无羞耻的瞎说了!佛在何经说“萧平实示现在家相是佛所安排”的?佛在何处说“萧平实的书走遍全球也没有”的?佛在何时说“萧平实是全球独一无二的大善知识”的?佛在何所说“阿赖耶识就是第一因”的?佛在哪里说“第一因能生缘起万物”的?

综观萧平实的种种言论,从根本到表相,都是在“第一因外道”和“造神运动”相互作用、互为表里之情况下诞生的。他要剽窃佛教的名相义理来破坏世间三宝,他要取代佛教的弘法机构而争夺佛教资源,他要挑战佛教的古今大德而创建名留千古,他要惑乱佛教的广大信众而制造迷茫恐慌!通过上述萧平实造神运动的五个特征和三个原因之理性分析,大略可以了知萧平实在剽窃佛法名相义理而大肆宣扬“第一因”外道见的基础上,进行了隐秘而又放肆的造神运动;或者说萧平实为了进行造神运动,而以第一因外道见、丰富圆满的佛法名相义理、神化自我的虚狂妄语等手段作掩护!总之,正如他在《佛教之危机》所引的:“正觉同修会所传的法是邪法,是外道法。”(第69 ̄70页)我们可以肯定他迄今为止所传的“法”确实有毒,已如上述。如果我们现在还不肯正式出面破斥平实的法错误所在,以救平实“错误弘法”的来世因果,真是无慈无悲啊!

正如《首楞严经》所说:“尔时天魔候得其便,飞精附人,口说经法。其人殊不觉知魔著,亦言自得无上涅槃。来彼求知善男子处,敷座说法。身著白衣,受比丘礼。诽谤禅律,骂詈徒众。讦露人事,不避讥嫌。口中常说神通自在。各各自谓成无上道。”造神运动的真正原因,其实还是由于内心不净,而感召了外魔的入侵,魔胆包天,胡作非为,欺师灭祖,毁破三宝!其实,萧平实除了上述的“第一因外道见”和“造神运动”等事实外,他的著作和言教之所以能够笼罩那些善良易骗的佛弟子们,是因为它具有“忘恩负义”的厚黑嘴脸和“玩弄文字”的奇异能力,所以被他教唆出来的弟子们,也就自然而然地学会了忘恩负义和狂妄自大。于此再作进一步的揭示和分析。

 

三、欺师灭祖的“忘恩负义”

 

儒家有“一日为师,终身为父”之优良传统,佛教有“法身父母,恩重山岳”之报恩思想!时值末法,世道人心,江河日下,忘恩负义,甚至恩将仇报,亦是大有人在。萧平实在疯狂地讥谤佛门古今大德的同时,还用一些似是而非的文字游戏来任意蹂躏五乘正法,对于佛法在世间的弘扬进行了无情的搅惑毁破。特别卑鄙的是,在他那造神运动之野心、第一因外道之邪见的驱动下,他逐渐走上了欺师灭祖、忘恩负义之危险境地,令人深感惋惜,深感怜悯!或许这也是造神运动的一个组成部分吧,因为他不但自己忘恩负义,而且连他的那些追随者们也陷入了忘恩负义的深坑,岂不悲哀!而其中有些人竟然还毫无知晓,真是如来所谓可怜悯者啊!这里就简单地从萧平实的著作中,举例来揭示他自作、教他的忘恩负义,乃至欺师灭祖和破坏三宝的事实,以正视听!

 

1、自作“忘恩负义”欺师灭祖

首先我们看到了萧平实自作的“忘恩负义”欺师灭祖,他说:“虽然我是在打坐中破参的,但是我发觉用打坐的方法来参禅求悟,是错误的观念;因为我这一世的师父教给我的观念和知见都是错误的,所以我才会在打坐中参禅求悟;所以在证悟之后,我反而劝大家参禅时不要在打坐里面参。”(《大乘无我观》第17页)这里他讲述了三个问题:一是“我是在打坐中破参的”,二是“师父教给我的观念(指:在打坐中参禅求悟)都是错误的”,三是“我反而劝大家参禅时不要在打坐里面参。”这三句话有一个背景,那就是他是在他的师父教他打坐的时候,就在打坐当中破参开悟的。那么,“打坐中求悟”是否可行呢?我们知道中国禅堂里面的参禅也叫做“坐禅”,虽然有时候因为个别机缘的不同,祖师们曾经点化过“禅不是坐出来的”,但是佛经上处处都说了“端坐念实相”的功夫,禅门也有“行亦禅,坐亦禅”的传唱,佛教史上虽不乏于行住坐卧四威仪中见性开悟的,但也有更多的禅和子是在蒲团上打破黑漆桶的,不在方法入手处找根本,却在威仪表相上做文章,却是千古未闻之“观念和知见”,况且释迦世尊就是端坐在菩提树下夜睹明星开悟成佛的。我们就不谈佛教历史的事实情况,专就萧平实上述这段话进行分析,看他到底想说明什么问题,到底能否“打坐中求悟”?

如果按他所说“师父教给我的(打坐中求悟的)观念都是错误的”,那么打坐中就是不能开悟了。可是他又说“我是在打坐中破参的”,这又证明了他师父教他打坐求开悟是可行的,已经有了事实的证据落实在他自己的身上了,又如何可以排除“打坐中可以求悟”的观念和知见呢?应该说他自己“根本就没有开悟”或者“根本就不是在打坐中开悟的”才是啊!可是他自己偏偏说自己是“在打坐中破参的”,这样的事实与理论,显然是自相矛盾的。但是如果他说的“我是在打坐中破参的”,属于真实的(起码萧平实自己承认是真实破参开悟的),那么,这就已有事实证明“可以在打坐中开悟”的了,既然已经事实上可以证明能在打坐中开悟,却又为何说“师父教给我的观念(在打坐中参禅求悟)都是错误的”呢?实在是令人费解!这又如何解释他的矛盾说词呢?

再者,根据这种说法的逻辑推理,可以得出两个结论:一是萧平实没有开悟,或者是错误的以为自己开悟,因为教他打坐中求悟的本身就都是错误的;二是他故意跟师父作对,从师父那儿得到了利益,却反过来恩将仇报,猪八戒倒打一耙。可是这两个结果其实都不是萧平实所敢于直接承认的,但他的话已经印在这儿,白纸黑字如何抵赖得掉?他一方面鼓吹自己是“真开悟者”、“真善知识”、“大乘胜义僧”,处处标榜自己“破参出道弘法”,所以决不会翻出自己的老底“第一因外道邪见”,而并没有开悟,更不具备佛法的正见。另一方面神化自己是“能知过去无量世、未来无量世”的“圣人”,要以自己的身形言论取代佛教三宝,因此任意胡作非为,诽谤诬陷自己的师父,乃至现今佛教的所有大德。

从上述这段话,我们可以想见:一个不会修行的人,来到了师父跟前,师父为他证明皈依佛法僧三宝,为他解说佛法和解答种种疑问,并且在实践佛法方面,师父还教给他打坐参禅的方法(我们知道他的师父就是圣严法师,法师慈悲指导学人禅修,并且所指导之禅修方法也包括很多种),萧平实这个人就是这样在他师父的教导下,打坐习禅听闻师父慈悲的教诲。有一天突发奇想,感到自己开悟了,于是离开了师父的教导,另立山头占山为王。从此之后,便以自己的外道邪见来衡量其师父,对师父发起了猛烈恶毒的攻亵,诬陷师父“支持邪淫的外道”。从世间法的角度来看,譬如善良穷人的儿子,后来遇上有钱的恶棍,就站到了有钱人的那边,声声口口诬骂自己的亲生父母,认贼作父昧尽天良。亦如上了大学之后,就对以前小学老师乃至幼稚园老师刻薄讥讽,甚至无中生有进行侮辱,如此恶劣品行,就是忘恩负义之行径。更何况他的师父乃是宣扬禅法修证之大德?释尊过去,舍全身而求半偈。儒家偿谓,闻一言而益终生。世间法还讲“受人滴水之恩,应当涌泉相报。”萧平实在第一因外道见的惑乱下,竟然公开指名道姓地诬谤自己的皈依师父(《佛教之危机》第8页及各书中),其欺师灭祖之忘恩负义,亦是铁证如山。因此他的追随者们,也被其染上了此种恶疾!

 

2、教他“忘恩负义”破坏三宝

由于萧平实就是这样“忘恩负义”的,因此在第一因外道见的笼罩下,被他教导出来的那些人,也几乎个个都是或多或少染上了这个忘恩负义的恶疾,真令人感到非常担忧,他们还都自以为是“慈悲的心声”,言语间时而透露出对以前师父、老师们的不满和藐视,乃至对于自己犯菩萨根本重戒也“不怕”。如说:“为何末学不怕犯菩萨根本重戒呢?(说四种过、自赞毁他及谤三宝戒)只因末学已经现前观察:五蕴、十八界确实生灭无常、苦、无我、无我所,必定得要有这个不生不灭贯通三世的心——‘如来藏、真我’,才能成就一切法,因果才能成立;而且,在现量上,第八识‘如来’是确实可以亲证的。所以不怕犯根本重戒,而敢提笔评论。”(《慈悲的心声》第38页)他根本没有把如来藏、第八识的真义弄明白,就以“宇宙本源第一因”来比对,似是而非的自以为已经“不迷惑、不彷徨”了,病入膏肓而不自知,破坏三宝还有理由,岂不可悲!

再比如他的追随者说:“听李祖原居士讲中道实相,他把中道讲得非常的玄,那时很多人跟我一样听不懂,总觉得他很有学问。”(《佛教之危机》/《见道报告》第273页)在经过萧平实的教导之后,他说:“李居士根本不谈如来藏,只告诉我们:中道就是觉知心不要落入两边,也就是一切非有、非没有、非常、非不常。然后在字里行间翻搅,让人越听越玄。”(《佛教之危机》/《见道报告》第274页)这种只要“不谈如来藏”这个名相,就不能讲中道实相的观点,何曾梦见《法华经》诸法实相的“十如是”妙理?而在自己不懂佛法的时候听人讲法,后来却反过来说曾经教导他的老师在“翻搅”。说一句浅白的话:真是没良心啊!而言外之意却是连自己看佛经也没有看懂,直到后来看萧平实的《真实如来藏》,才知道什么是中道实相。等于轻易的就把佛经、老师看作都不如萧平实及其著作。

君子和而不同,小人同而不和。在萧平实的教唆下,自以为明心见性的那些追随者们,几乎都是针对以前教导过他们的师父、老师反咬一口(详见各种《见道报告》),依据实际上的第一因外道见,个个都是大言不惭,指鹿为马!五乘佛法接引众生方式本来就有无数种,所谓:方便有多门,归元无二路。十如是的每一如是,皆可契入诸法实相,祖师大德乃至现今佛门法师,亦是各从不同角度随方指示,解粘去缚。倘若真是萧平实和他的追随者们所批评诽谤的那样,全球也没有大乘正法,只有他们的正觉同修会有,萧平实的书是走遍全球也见不到的,连佛经法宝也没有他写的书精采。那么,世间的弘法事业不能做,出世间的弘法事业也不能做,这些佛门的各种弘法机构早就应该消灭了。那么,萧平实和他的追随者们又拿什么来标榜自己“完全符合三乘正法”?拿什么来作他们“第一因外道见”的挡箭牌呢?如果都按照他们现在的愿望,佛教岂不是在他们正觉同修会还没有出现的时候,早就已经消灭殆尽了吗?那种小人得志、过河拆桥的嘴脸,岂不是忘恩负义的全盘写真?岂不是欺师灭祖的恶毒居心?

每一个人在修习佛法的过程中,哪怕是听到某位老师说过“诸行无常,是生灭法”这样半句偈子,也应该感恩无尽,更何况是对自己的皈依师父、学法老师,无根而指名道姓地进行诋毁呢?这些忘恩负义之徒,正在破坏世间三宝,纵然个别人没有直言谤师,也是怀疑古今大德,都与萧平实一起造作了忘恩负义“欺师灭祖”之极恶重业,将来果报之可怕,令人感到心惊胆寒!

 

四、谤法破僧的“玩弄文字”

 

尽管古人说:“天之道,不争而善胜,不争而自来”,然而往往是“谎言说一千遍便成了‘真理’”。萧平实之所以能够迷惑那么多人,能够写出那么多书,除了他聪明能干、辛勤苦读、才思敏捷、努力笔耕的客观情形之外,最根本之处还是因为他具有超人的玩弄文字之能力。他不明白大乘佛法体、相、用三者之关系,亦复不知阿赖耶识、种子、现行之关系,更不懂大乘佛法圆教实相、华严境界,所以才会把阿赖耶识当作能生一切缘起诸法的第一因,而把宇宙万有身心世界都当作自性的衍生物,落入了外道邪见之中。但是,其语言叙述实在美妙,玩弄文字的手段极其高明,所以才能剽窃唯识佛法之名相义理,作为宣扬第一因外道见的掩护材料,更加大胆地进行了“破法谤僧”。于此仅作如下举证:

他说:“如果原来的妄心意识没有了——没有这个能够了境分别的觉知心——那就应该只剩下“恒而不审”的真心了,真心既然“恒而不审”,那么请问:“佛悟了以后是不是就变成痴呆汉了?”变成“不审”一切境界的心了,跟白痴一样了!所以问题就很严重了。”(《大乘无我观》第14页)又说:“这样参禅而证得“恒而不审”的如来藏,才叫做明心,这样才能够经得起小乘、中乘以及大乘佛法的检点。”(《大乘无我观》第15页)

同样对“恒而不审”的解释,前者别人所说的真心“恒而不审”就变成痴呆汉了,后者自己所谓的真心“恒而不审”就叫做明心。这种任意曲解、无根诽谤的做法,只是在文字上搅惑的把戏,并无实际的内在区分,因其根本没有任何心性方面的证悟,有的也只是臆想出来一个“宇宙第一因”,以如来藏等佛法名相作为代名词而已。当别人说到佛性妙用恒沙、不生不灭时,他就讲“佛性一定要用父母所生肉眼看见”,而当说到父母所生之肉眼属于有相,凡所有相皆是虚妄时,则在“父母所生肉眼”的后面加上了“一念相应慧”,或者标上“其它五根亦然”。而当别人从“用”上来讲述或者直示自性时,他就从“体”上来进行毁谤破斥,别人从“体”上来说自性本体时,他却又要从“用”上进行破斥,然实际上,他自己又没有真正明白诸法实相之体用关系,这种卖弄文字的伎俩,屡屡使用。所以他的一切所作所为,都落入外道邪见之中,才疯狂地破坏三宝。

再如,他在《狂密与真密》的各辑中,处处误称藏传密教的双身法为“欲界法”,欲界法就是世间法,就是外道法。并以此为借口,全盘否定了一切密宗教法,这是他自己以为“抓得最紧”的一条密宗的辫子,根本没有任何回旋的余地,要将藏传佛教乃至汉传密宗经典置于死地。但他自己却又说:“菩萨如是未断三界贪嗔烦恼而证菩提,非诸凡愚所知,故名不可思议。”(《宗通与说通》第33页)这里的“三界贪”就已经指出是“欲界的贪”,在他的口中,欲界法、贪欲法又都成为“不可思议”的了。而对藏传密教的双身法,也是非诸凡愚所知,不可思议的法,他却偏面的将其当作可思议法,诽谤为邪淫法。这种文字游戏,真是翻手为云,覆手为雨,欲加之罪,何患无词!

更为可笑的是他在有意无意间透露出来的文字游戏,让人不得不感叹其手法之高明、胆魄之宏伟、脸皮之厚、心地之黑、唇舌之利,如他说:“那么这个道理我们在《平实书笺》里面解说了很多,诸位回去的时候不要客气,每一种书都把它拿一本回去。不要说拿两本三本不好意思,不会!我们印出来就是要送给大家的;既然今天结了这个法缘,那你就好好把它带回去啊!那些书籍里所说的法,都是诸位在市面上没见过的,你走遍了全球也见不到这种书的。”(《大乘无我观》第112页)这段话真是把他的玩弄文字水平发挥到了极致!我们首先看他的“那些书籍里所说的法,都是诸位在市面上没见过的,你走遍了全球也见不到这种书的。”这句话的文字表面意思,一点儿也没有毛病,非常符合语言逻辑,在文字上看,那绝对就是“走遍了全球也见不到这种书的”,因为他写的书只在这里有,全球别的地方都没有,不要说是谈论佛法义理名相的书了,就算是淫秽的书刊,只要是萧平实写的,也一定是“走遍全球都没有的”,所以文字上看一点问题都没有。但是他这句话的真正含义就是这个吗?并不是!他的真正意思是:那些书里面所说的内容,是在全球其它地方都见不到的,也就是超过了全球的任何其它书,唯有他写的这些书是最好的。当时在场的所有听众,肯定也都会顺着他的这句话而顺理成章地理解为:除了这些书外,全球也没有能与此相比的书了,当然任何在市面上流通的佛教经典法宝,也就都不如他写的这些书了。如此一来,就达到了萧平实说这句话的目的了。这是一种语言误导法,他自己并没有直接说出“那些书比全球所有的佛经法宝更好”,但是他却要让人就这样去理解他的意思,那些被他这种迷魂汤灌醉了的追随者们,就会更加如痴如狂地走上他所设置的陷阱,不能自拔!因为他的真正目的就想彻底破坏佛、法、僧三宝,最终以第一因邪见外道全面取代佛、法、僧三宝。而事实上,他现在已经着手“取代三宝”的罪恶行为。他用自己写的书和外道邪见来取代一切佛法经典,而他和他的追随者们声声口口妄言“萧老师所说的法,完全符合三乘佛法”,也只是漂亮的烟雾弹而已,已经在上述文中举证说明。此处就他玩弄文字游戏,混乱和破坏佛法世间三宝之阴谋事实,“全面取代僧宝”的伎俩,进行简要的揭露。

他企图“以白衣身而充当僧宝”之行径,着实表现得露骨且又愚蠢!

首先,他从两方面来掩饰自己的白衣身份,从而凸显出他具备僧宝的“资格”:第一,特别强调了对“胜义僧”的解释,从理论上认定自己是“大乘胜义僧”。如他说:“宗说俱通之菩萨僧,唯在大乘,二乘所无;本书所述之宗通与说通,亦依大乘法中宗通与说通为准,是故此下不述二乘之宗说二通。”(《宗通与说通》第58页)并且直接自吹为“在人间,胜义菩萨僧极难可遇,特别是已证道种智之宗通与说通菩萨。”(《宗通与说通》第59页),这样就能使那些糊涂的追随者们误以为他就是殊胜的“僧宝”,从而完全失去对世间三宝之僧宝的皈依敬仰。《大乘大集地藏十轮经》卷五说:“云何名胜义僧?谓佛世尊、若诸菩萨摩诃萨众其德尊高于一切法得自在者、若独胜觉、若阿罗汉、若不还、若一来、若预流,如是七种补特伽罗,胜义僧摄。”(T13,749c)而实际上,萧平实连第七种预流果都不是,因为他的整个思想理论都是以“第一因”邪见为根本,属于纯粹的常见外道,见惑尚且未破,我执边见非常严重,何以自名胜义僧?显然是想以“胜义僧”的理论来掩护自己的白衣身份,从而达到用在家五欲之身,取代出家清净僧宝。第二,鼓吹自己二千年来都是出家悟道的高僧,只是最近这两世“佛所安排”而以在家白衣身来护持佛法,实际的内涵依然是出家悟道的高僧。如说:“我们应该有智慧来作比较:往昔二千多年来的出家悟道之身,而今时二世示现在家悟道之身;如果与别人往昔二千多年来的出家未悟之身,至今世仍是出家未悟之身,二者互相比较之下,佛弟子究竟应该依止何人?这个道理其实很容易判断,只是无人提醒,所以大家忽略了这个道理。”(《学佛之心态》第141页)这样在毫无根据的前提下,就把自己说成超过现在的僧宝,让人们不要去依止其他僧宝,如此,唯有依止萧平实才能算是佛弟子了。此是其以在家白衣之身,取代佛教僧宝的初步策划,并且已经得到了他那些追随者们的认可与迷信。

其次,他在称呼上取代了出家僧宝的“和尚”。和尚是梵语upadhya^ya,音译作乌波陀耶、优婆陀诃、郁波第耶夜,意译为亲教师、近诵、依学、依生。乃戒坛三师之一。亦即传授戒法时,除教授、羯磨阿阇梨(轨范师)二师以外之“亲教师”。传到中国之后,原指懿德高僧,后世用于作为弟子对师父的尊称,世人则约定俗成地作为对出家男众的特有称呼,也就是现在住持三宝的僧宝。萧平实为了要取代住持三宝的僧宝,就荒唐地将自己称呼为和尚。如他的追随者们称呼他:“主三和尚 萧导师”(《大乘无我观》第155页)、“一心顶礼法身慧命父母上平下实和上”(《禅净圆融》第133页)、“一心顶礼法身慧命父母上平下实和尚”(《我与无我》第95页)等等,这种破坏世俗谛名言安立的做法,以在家白衣身说为出家“和尚”,破坏世俗谛就是破坏胜义谛,破坏世俗谛和胜义谛,就是破坏了整个佛法圣教。正如《中论》卷四说:“诸佛依二谛,为众生说法:一以世俗谛,二第一义谛。若人不能知,分别于二谛,则于深佛法,不知真实义。”(T30,32c ̄33a)如此再联系上述他的第一因外道邪见和造神运动等等情形,这种伎俩显然就是混淆视听、取代僧宝的卑鄙行径。《维摩诘所说经》云:“始在佛树力降魔,得甘露灭觉道成;已无心意无受行,而悉摧伏诸外道。三转法轮于大千,其轮本来常清净;天人得道此为证,三宝于是现世间。”(T14,537c)经中说明了佛陀在鹿野苑三转四谛法轮,度五比丘为出家僧宝之后,三宝于是现世间。世间三宝必以佛、法、僧为住持,倘若一个在家白衣第一因常见外道都能称为和尚僧宝的话,那么佛法也将就此消灭了。观察萧平实的所作所为,就是朝着这个方向全面推进的。

再者,我们还可以从另一个方面看出他“取代僧宝”的巨大野心。在萧平实设计的《宗通与说通》一书之封面,封面上所画的是正觉讲堂之说法处,佛像前的讲台两边分别为木鱼和大罄,讲台正面写着“正觉”二字,证明这就是正觉讲堂的讲台桌,而在讲台正中的主讲位置上,俨然坐着一位身披袈裟、项挂念珠、手举一指、光头僧相的大法师,而这个讲堂的主讲导师就是他自己。可见他不但自吹为胜义菩萨僧,让那些追随者们对他以僧宝来恭敬,而且还把自己的世俗白衣在家相画成了出家僧宝相。说得再清楚一点,就是以他白衣之身来取代僧宝庄严之法相。自己不能舍离世俗五欲生活,却要画一个出家僧相来象征自己,把自己包装为大乘胜义僧,从而达到他全面取代佛法僧三宝的造神运动之目的!

他们还狂妄自大地诽谤佛教史上的历代祖师大德,盲目无根地批评“无情有佛性”之深奥思想,他根本都不懂华严境界、圆教实相,更不明白《华严经》所说的:“于一尘中尘数佛,各处菩萨众会中。无尽法界尘亦然,深信诸佛皆充满。”之深妙义理,这个“尘”字,不是指“根”,也不是指“识”,就是指“尘”。他何有能力评判此等高深之华严境界大乘妙理!却还处处自吹自擂,自称“真善知识”,自诩“完全符合三乘正法”,自谓“走遍全球也没有”,自许“全球独一无二”之“大乘胜义僧”。譬如井蛙以管窥天,诬谤圣贤破坏三宝,拔舌造业自鸣得意,皮厚心黑无过于此。真是:蚍蜉撼大树,可笑不自量!

综上所述,从萧平实的这些著作中,明白地表现出一个“邪因外道”的根本思想立场,在他造神运动的笼罩下,剽窃了佛法的名相义理,却反过来想要全面取代佛法僧三宝,破坏佛法,惑乱社会,混淆视听,欺骗众生。无论是外道邪见、造神运动,还是忘恩负义、谤法破僧,都已经罪据确凿、铁证如山,不容抵赖。于此事实面前,提出两点希望:第一,希望萧平实以及他的追随者们,赶紧走出外道邪见之深坑,停止一切破法谤僧之恶行,消毁一切已经出版破法谤僧之书籍,并向十方三宝虔诚忏悔!第二,希望已信未信佛弟子们,以及社会大众,不可染着萧平实所有著作中的谤法破僧之恶习,防范第一因外道邪见和造神运动之陷阱,依据佛经祖述五乘正法认真修学,发菩提心,成无上道。阿弥陀佛!