佛教徒如何對待他人過惡？

How Should Buddhist React to Tther People's Fault?

郭正典(Cheng-Deng Kuo)

《佛學與科學》 3卷1期 (2002/01) Pp. 36-43

https://doi.org/10.30162/BS.200201.0011

摘要

攸關「慈濟功德會」起源的「一灘血」故事已引起廣泛的爭議，這件爭議的起因是去年四月間「慈濟功德會」慶助卅五週年慶時，婦人李滿妹在台北現身印證自已是卅五年前向證嚴法師訴說「一灘血」的婦人，並指出該私人診所醫師為花蓮縣豐濱鄉的「莊汝貴醫師」。莊醫師的子女們為了澄清臥病在床的老父不是見死不救之人，而委託律師具狀提起自訴，控告證嚴法師及李滿妹涉嫌誹謗。　
多年來慈濟人每一提及「慈濟功德會」的緣起，都會講述那「一灘血」的故事。不僅口頭傳述「一灘血」的故事，在介紹「慈濟」的小冊子、摺頁裡、網頁上，也都記載了這個故事。莊醫師當年有沒有見死不救，不是本文探討的重點。本文所深究者是，即使莊醫師當年確曾因為那名原住民孕婦繳不出保證金而拒絕醫治她，並被佛教修行人遇見，佛教修行人是否該將此事大事張揚，並廣為宣傳？且宣揚他人過惡是否符合佛教教義？　
「五戒」是每一位佛教徒都要遵守的戒律，五戒中有一戒是「妄語戒」。一灘血的故事若無法被證明為真，則慈濟人可能有「妄語」之虞。釋迦牟尼佛臨涅槃時也教導弟子們「於惡性比丘，梵壇對治」，即對於犯錯的人不理會即可。《華嚴經》（淨行品）的一百四十一願中的第八十九願是：「見背恩人，當願眾生，於有惡人，不加其報。」就是希望人們能懂得饒恕惡人，不妄加報復。《六袓大師法寶壇經》中也有「若真修道人，不見世間過；若見他人非，自非卻是左」、「吾之所見，常見自心過愆，不見他人是非好惡，是以是亦見亦不見」等教誨，這些教誨都是教人不要只顧談論他人的是非，而忽略了自身的修行。
從釋迦牟尼佛、六袓惠能及文殊師利菩薩的教誨看來，顯然大事張揚他人的過惡並不符合佛教的教義、更何況是沒有被證實過的過惡。

關鍵字

慈濟 ； 一灘血 ； 過惡 ； 不見世間過 ； 妄語 ； 六祖壇經

並列摘要

The story of “a blotch of blood” which led to the foundation of Tzu Chi Merits Society on April 14, 1966 in Hualien by Master Cheng Yen has aroused a great dispute when a woman named Man-Mei Wang said in Taipei last April in the 35th anniversary of Tzu Chi Foundation that she was the one who told Master Cheng Yen the story of” a blotch of blood” 35 years ago, and that the doctor of the clinic in the story of “a blotch of blood” is Dr. Zu-Kuei Zwuang in Sou-Fong county, Hualien. Because of the public accusation of cold-bloodedness by Mrs. Man-Mei Wang, the seven children of Dr. Zwang have started the lawsuit accusing Master Cheng Yen and Mrs. Man-Mei Wang for slander.
For many years when Tzu Chi people spoke of the origin of Tzu Chi Merits Society and Tzu Chi Foundation, they told people the story of “a blotch of blood”. They spoke of the story orally, by booklets, by books, through internet or by operas. It is not the aim of this article to discuss whether or not Dr. Zwuang had cold-bloodedly refused to treat the aboriginal woman who bled on the floor of the clinic because of miscarriage. Rather, this article intends to discuss whether or not a Buddhist practitioner should disperse other people’s fault? Did the dispersion of other people’s fault comply with the doctrine of Buddhism?
One of the Five Precepts of Buddhism is Mus?v?d? Veraman? which means that a Buddhist practitioner should not tell the unrealities. Therefore, if the story of “a blotch of blood” cannot be proved to be true, the Tzu Chi people might have breached the Precept of Mus?v?d? Veraman?. One of the last four instructions of S?kyamuni when he was approaching nirvana was not to deal with the wicked monks. Majusr? Bodhisattva also instructed that a Buddhist practitioner should not revenge on the wicked people. An essay in the Sutra of the Sixth Patriarch of the Zen Sect stated that if you are a true Buddhist practitioner, you see no other people’s fault; and that if you see other people’s fault, that is your own fault. Another essay in the same Sutra stated that what a Buddhist practitioner often sees is his own fault and what he does not see is other people’s fault. These essays of the S?tra of the Sixth Patriarch teach us not to ignore one’s own practice by concentrating on other people’s right and wrong.
From the teachings of S?kyamuni, Manjusr? Bodhisattva and Sixth Patriarch of the Zen Sect, it is obvious that the dispersion of other people’s fault does not comply with the doctrine of Buddhism, not to say an unverified fault.

並列關鍵字

Tzu Chi ； a blotch of blood ； fault ； see no other people's fault ； unreality ； St?ra of the Sixth Patriarch