現法苦陰經/人間就是修羅場/欲愛引爆爭鬥

According to Hindu mythology, the Thirty-Three Heavens atop Mount Sumeru were originally the territory of the Asura gods. Later, the gods of the Indra clan, captivated by the beauty of the Thirty-Three Heavens, but unwilling to coexist with the Asuras, intoxicated them with wine and threw them into the sea. When the Asuras awoke, realizing they had been tricked by alcohol, they harbored a deep grudge against the Indra clan, becoming irreconcilable enemies and constantly at war. In Buddhism's Eight Classes of Devas and Asuras, they are considered a type of non-human being characterized by suspicion, a bad temper, jealousy, and belligerence. Because of their inherent fighting and jealousy, their presence often creates a tense and volatile environment, hence the term "Shura Field." Later, the term "Shura Field" in Japanese came to refer to battlefields and fiercely competitive workplaces in the real world. Do Shura Fields exist in the human world? Of course! Wherever there is fierce fighting, that place is a "Shura Field." "War and Beauty," "Empresses in the Palace," and "Story of Yanxi Palace" all depict the scheming and backstabbing among imperial concubines vying for the emperor's favor; while "The White Tower" is a Japanese drama about the power struggles and backstabbing among doctors in a large hospital. Don't you see, the personnel infighting at Chang Gung Memorial Hospital has become a real-life version of "The White Tower"—a living, breathing "battlefield" in the human world? Why does this "battlefield" exist? The Buddha tells us it's because of "desire and attachment." With "desire and attachment" arises "interests and conflicts of interest," one of the eight unavoidable sufferings of life. Wherever there are people (ordinary people), there is a social dynamic, and inevitably, there will be "encounters with those one hates." As long as there are interests and conflicts between people, there will be grudges, inevitable battles, and the suffering of encountering those one hates. More often than not, even if you don't fight with others, they will still come looking for trouble. In the *Madhyama-āgama*, specifically the 100th chapter, the *Abhidharma-kosa*, the Buddha states that conflicts and suspicions between people often arise from self-interest, ultimately stemming from desire and attachment. In real life, conflicts of interest are ubiquitous. Wherever there is conflict, suspicion, and struggle, it becomes a living battlefield, a source of suffering. The cause of this suffering is desire. Thus, mothers quarrel with their children, and children quarrel with their mothers; fathers and sons, brothers and sisters, relatives, and so on, continuously quarreling. After their arguments, mothers speak ill of their children, and children speak ill of their mothers; even fathers and sons, brothers and sisters, relatives speak ill of each other. If this is the case among relatives, how much more so with strangers? This video is a combination of the Madhyama-āgama (Middle Length Discourses) Abhidharma-kākṃā (Suffering of the Present Reality) and the Cūḷadukkhakkhandhasuttaṃ (Majjhima Nikaya) from the Pali Canon. This particular passage was translated by me many years ago, and reading it now still resonates deeply. You are also welcome to read the full text at the Jetavana Monastery's digital stupa containing the relics of the Dharmakaya: 👉 https://wp.me/paxoA0-1qM 👉 https://wp.me/paxoA0-2Vt