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 20151117《靜思妙蓮華》心念清澄深信實法(第698集) (法華經•譬喻品第三)

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20151117《靜思妙蓮華》心念清澄深信實法(第698集)  (法華經•譬喻品第三) Empty
發表主題: 20151117《靜思妙蓮華》心念清澄深信實法(第698集) (法華經•譬喻品第三)   20151117《靜思妙蓮華》心念清澄深信實法(第698集)  (法華經•譬喻品第三) Empty周一 11月 16, 2015 10:18 pm

20151117《靜思妙蓮華》心念清澄深信實法(第698集)
(法華經•譬喻品第三)

 
「心念不清澄不樂實德,不信於實法能障淨心,生懈怠惑業樂欲心穢,因不信多疑障己道業。」
「或復顰蹙,而懷疑惑,汝當聽說,此人罪報。若佛在世,若滅度後,其有誹謗,如斯經典。」《法華經譬喻品第三》
「見有讀誦、書持經者,輕賤憎嫉,而懷結恨,此人罪報,汝今復聽。」《法華經譬喻品第三》
見有讀誦,書持經者:見人慇懃受持,讀誦書持此經。有人不信故,起四惡行,輕賤、憎嫌、嫉妒、結恨。
輕賤憎嫉,而懷結恨:輕慢他人謂之輕視鄙夷,役使他人為賤,嫌惡他人為憎,起心害賢為嫉。
而懷結恨:心懷怨恨,如結堅固,如海之深。
又輕賤憎嫉:見有持經者,輕若糟粕,賤若瓦礫,憎惡其他聞,嫉妒其勝己,視之若芒刺,思之若寇仇,欲除不能,結恨於懷。
此人罪報,汝今復聽:重結罪報。不信此經,起四惡行,此四輕惡因展轉增上,又會引起打、罵、殺、縛、盜劫。
誹謗、誣蔑、造謠、中傷等重惡之因。既有如是惡因,則有如是種種惡報。
 
【證嚴上人開示】

「心念不清澄不樂實德,不信於實法能障淨心,生懈怠惑業樂欲心穢,因不信多疑障己道業。」
 
心念不清澄
不樂實德
不信於實法
能障淨心
生懈怠惑業
樂欲心穢
因不信多疑
障己道業
 
大家每一天,是不是有反觀自性呢?我們每天好好將,看外面境界那個眼光,化為我們的觀念,好好問自己,我今天,心是不是有清淨呢?我的煩惱,今天有煩惱的念,侵入我的心沒有?這叫做反觀自性。
 
為什麼心常常讓它,有煩惱在心裡呢?那就是因為我們「不樂實德」。我們沒有培養出,我們所要追求的,我們沒有培養出反觀自性,向內找我們的真如,所以心都散亂在外面。又是為什麼呢?那就是不信實法。我們若只是,「知道,我有聽過了,就是一乘實法。」文字相記住了,卻是那個真法沒有入心,就是因為我們的信根不夠。所以我們在<序品>一直在說,那就是要廣、要深,要廣大深信的善根,才有辦法,真正體會瞭解一乘實法。若沒有很深信在這個實法,那時時就會有障礙,「能障淨心」。
 
為什麼會遮蓋?為什麼怎麼會有這些煩惱呢?因為我們生起了懈怠惑業,懈怠惑業,就是懶惰。我們既然知道佛法好,知道佛法,能回歸我們的真如本性,既然是知道,我們就要很精進,不要這樣原地踏在那個地方,「懈怠惑業」,生出了那個懈怠心。明明你是修行者,明明你就瞭解法了,卻是心,還受這個塵沙煩惱,無明的種子還留著,所以這種「樂欲心穢」,還保留著,保留著塵沙煩惱,業的種子,「(因)不信多疑,障己道業」,這是我們要常常提起警惕。
 
所以釋迦佛有一次在祇園,那一天,佛陀在定中出,開始向大家說話:「各位,今天大家在外面托缽,不曉得有看到,外面什麼樣的境界?現在在城市裡,家家戶戶的生活,或者是人在外面的活動生態,有用心注意嗎?」
 
大家還沒有回答,佛陀就又說了:「我今天出去外面,看到市容,士農工商,大家很安定的生活,也看到婦女在裡面煮飯,準備要,比丘沿門托缽,等待因緣要布施。也看到一群小孩童在外面,很快樂在玩、在遊戲。看來大家的心都是很平靜,虔誠願意供養。」
 
「我就想,想到在無央數劫以前,有一尊佛,叫做一切度佛。這位一切度佛,他在遊化人間,有兩位侍者跟在他身邊,看到遠遠有三個孩子,孩童在那裡玩,看見這三位修行者,這樣遠遠走過來了,這三個孩子,他們在玩就停下來,中間這位就說:『看!是佛,佛陀和他的弟子來了,我們大家趕緊虔誠用心來供養。』兩邊,一邊站一個,一起就問中間這位孩童小孩童,問他:『到底你要用什麼供養呢?我們手邊也沒有花,也沒有果,你要用什麼來供養?』」
 
「中間這位孩子,他就摸摸頭,將他頭上的帽子拿下來,他就跟他們說說:「你看,我們的帽上,帽子上有白珍珠,我們將這個白珍珠拿上來,用這個珍珠來供佛。」二人認為:『好啊!這就是我們能供佛的。』所以三個孩子,一起將帽子拿下來,珍珠取下來。」
 
「佛已經走近了,這三個孩子很虔誠,就將這白珍珠,每一個人的手上,都有好幾顆,到一切度佛的面前,就用很虔誠,這樣撒出去。中間這位是落在佛,一切度佛的頭上,另外兩個孩子,他們的珍珠就是,落在佛兩邊的肩膀,很虔誠就向佛頂禮。」
 
「一切度佛就問:『三位小孩童,你們到底將來有什麼願呢?』旁邊,右邊這個孩童他就,手就這樣指過去,『願我將來能修行,就像右邊這位修行者,能夠時時跟隨佛的身邊。』站在左邊這個孩子,他同樣手也這樣指過去,『我也是,希望我將來修行,能夠像左邊這位尊者,能時時聽佛說法。』中間這個孩子就說,很虔誠,向佛恭敬,『但願我將來能夠與佛陀您一樣,莊嚴、智慧、說法,能教化很多眾生。』這尊佛,一切度佛很歡喜,為這三個孩子祝福,就說:『你們若有信心,要時時保護你們這念清淨的心,生生世世要發如是願,要堅定。』」
 
釋迦佛故事說到這裡,他就說:「你們可知道,右邊這位就是現在的舍利弗,左邊這位是現在的目犍連,中間那位那就是我,現在的釋迦牟尼。那就是因為在無量劫前,哪怕是在孩童之時,就已經下定信心,堅定的心,用清淨的心供佛,受一切度佛這樣授記,生生世世。」
 
這個故事我們就能知道,我們學佛不是一生一世,學佛,我們是要,長長久久的因緣,共同的因緣,共同受法,共同勉勵。所以,我們要時時反觀自性,問我們自己,我們聽過的法有在心裡嗎?在心裡,我們有用在,我們的日常生活中嗎?所以我們要時時用心。我們要深信,我們不要有懷疑,要不然,我們很容易,障礙我們的淨心,甚至障礙我們的道業。
 
我們前面的經文這樣說,聽經若是聽不清楚,「或復顰蹙,而懷疑惑,汝當聽說,此人罪報。若佛在世,若滅度後,其有誹謗,如斯經典。」
 
或復顰蹙
而懷疑惑
汝當聽說
此人罪報
若佛在世
若滅度後
其有誹謗
如斯經典
《法華經譬喻品第三》
 
我們聽經若不清楚,我們差毫釐,失千里,除了懷疑以外,傳錯法,故意將這個法讓它偏差,大家要好好地聽。這樣的人,聽不懂已經是失大利了,又故意將這個法偏差宣傳,這得到罪報,有很多。
 
下面這段(經)文再說,「見有讀誦、書持經者,輕賤憎嫉,而懷結恨,此人罪報,汝今復聽。」
 
見有讀誦
書持經者
輕賤憎嫉
而懷結恨
此人罪報
汝今復聽
《法華經譬喻品第三》
 
「見有讀誦、書持經者」,假使我們對這本經,我們不瞭解,反過頭來看到別人,虔誠在讀經,殷勤在受持,精進,不只不相信,還要毀謗。不信、毀謗,就起了四種的惡行。
 
見有讀誦
書持經者:
見人慇懃受持
讀誦書持此經
有人不信故
起四惡行
輕賤、憎嫌、
嫉妒、結恨
 
這四種惡念,第一就是輕賤,沒有尊重,還輕賤他。又再是憎他,就是不歡喜,又嫌棄他,「好好的工作不去做,光是要在這個地方寫字。」像這樣。再嫉妒,自己無法寫字,看別人的字寫得很好,他也要嫉妒。甚至一直結恨,累累積積。看別人在拜佛,不歡喜心;聽人家在誦經,起了厭煩的心;看到人在抄經,自己做不到,所以他很不歡喜。重重疊疊的累積,結合起來,對這個人有恨意,就是不歡喜,更重的就是恨。
 
像這樣,這種的「輕賤憎嫉,(而)懷結恨」。
 
輕賤憎嫉
而懷結恨:
輕慢他人
謂之輕視鄙夷
役使他人為賤
嫌惡他人為憎
起心害賢為嫉
 
「輕慢」就是輕視鄙夷。這種看別人這樣在殷勤,他,輕慢的人,就是很輕賤他,這種心態,鄙夷,沒有起尊重心,又這樣嫌惡他,這種人就是「憎」。看人精進,不尊重,厭惡別人這樣讀誦,他的內心不歡喜,憎,起了害賢,像這樣字寫得很好,經典解釋得很好,他就很嫉妒,不只是不接受,自己無法瞭解經典的內容,無法去說給人家聽,看到人家瞭解經典,能夠說給別人聽,他就很嫉妒,看到大家在尊重,很不歡喜,像這樣,就是「而懷結恨」。這種的心,一直埋著的就是怨恨,怨又恨,這就像結了非常堅固,如海,很深,這種的恨與怨,無法解開他的心。
 
而懷結恨:心懷怨恨,如結堅固,如海之深。
 
再說「輕賤憎嫉」。意思就是又說,看到有人在持經,若是起了這種如,經,哪有什麼價值,他對經典也起很輕賤,就像豆渣一樣,這種糟粕。
 
又輕賤憎嫉:
見有持經者
輕若糟粕
賤若瓦礫
憎惡其他聞
嫉妒其勝己
視之若芒刺
思之若寇仇
欲除不能
結恨於懷
 
看到那個豆子磨過之後的渣,他就是很輕賤它,沒有想到豆漿,營養我們的身體過。何況我們若能好好應用它,什麼東西都是有價值,不會利用東西,他糟蹋它,就是糟粕;就是沒有價值,用過的東西。所以「賤若瓦礫」,像瓦破了,丟在地上讓人踼,就是這樣,都沒到想過經典,讓我們吸收、應用,懂得做人,懂得有禮義,懂得廉恥,這種人倫道理,全都是從法中得來。
 
又再開始就起惡念,所以叫做「憎惡其他人聞」。看到別人聽法很歡喜,他也是很嫉妒,看到人家聽,互相來傳法,大家聽了很歡喜、很尊重,這樣他也不歡喜,也是很嫉妒。所以「嫉妒其勝己」,我自己沒能力,別人有辦法,但是我很生氣,我不高興。
 
所以,「視之若芒刺」,就像那個芒刺一樣,「思之若寇仇」,像仇人一樣,恨不得將這個人這樣除掉。這種惡毒的心,就是從不尊重法、輕賤法,產生出來。所以「此人罪報,汝今復聽」。這個人,像這樣,常常對精進的人起惡心,這個人他會有報應。
 
此人罪報
汝今復聽:
重結罪報
不信此經起四惡行
此四輕惡因
展轉增上
又會引起打、罵、
殺、縛、盜劫
 
重新再說,「不信此經,起四惡行,此四輕惡因上」,這四項就是輕賤的惡因。「展轉」,看到人家這樣,我對這個不歡喜,我再去向別人說,去宣傳這個精進的人的惡,一直傳下去,這種輕賤的惡因,就是「展轉增上」,所以這樣引起了,讓更多的人,來毒罵這個精進的人。
 
《法華經》中的常不輕菩薩,他很精進,但是有很多人看到他,就起了輕慢心,大家圍住,用石頭丟他,用棍子要打他,他還是(說):「我不敢輕視你們,你們人人都能成佛。」像這樣,這種輕賤聽經的惡念,一個傳過一個,這是很令人擔心。所以,佛陀警惕人人,不要我們自己不精進,還要嫉妒、輕慢別人在精進,所以,還有,會引起打、罵、殺等等。種種,這惡心若起,社會就不平安,所以我們常常說,淨化人心。
 
接下來就是說毀謗,不只是「輕賤憎嫉」,又因為心有結恨,所以他會毀謗、誣蔑、造謠,用種種來中傷這個精進的人,這種重惡之因,這種毀謗也是,很重的惡因。「既有如是惡因,則有如是,種種惡報」,這是一定的道理。
 
誹謗、誣蔑、
造謠、中傷等
重惡之因
既有如是惡因
則有如是
種種惡報
 
所以我們要常常自問心,我有如法嗎?今天我有煩惱,我就是今天有受到污染,這樣我們就是還在懈怠。我們雖然說沒有欲念,卻是塵沙煩惱的種子還在,所以這種「樂欲心穢」,我們的心還在外面這個境界,在接受境界的污染。所以我們大家聽法,要時時多用心。


月亮 在 周三 11月 18, 2015 10:32 pm 作了第 2 次修改
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Explanations by Master Cheng-Yan
Subject: With a Clear Mind, Have Faith in the True Dharma (心念清澄深信實法)
Date:November. 17. 2015

“If our minds are not clear, we take no joy in true virtue. Lacking faith in the True Dharma can obstruct our pure mind. Giving rise to indolence and deluded karma, we take joy in desire, and our mind is defiled. Because we do not believe, we have many doubts that obstruct our spiritual cultivation.”

Do we all reflect on our own nature every day? Each day, as we take the way we see the world around us to shape our perspectives, we must earnestly ask ourselves, “Was my mind pure today? Have afflicted thoughts occupied my mind today?” This is how we engage in self-reflection.
Why do we so often allow afflictions to remain in our minds? Because “We take no joy in true virtue.” We have not cultivated in ourselves the qualities that we are seeking. We have not cultivated self-reflection to look within for our nature of True Suchness. Thus our mind is always scattered and clings to external states. Why does this happen? Because we do not believe the True Dharma.
If we merely say, “I know, I have heard this before; this is the True Dharma of the One Vehicle,” we remember the words but we have not taken the True Dharma to heart. That is because our faith is insufficient. As we discussed in the Introductory Chapter, we must develop extensive and deep [faith]; we need the roots of goodness of an extensive and deep faith. Only then will we have the means to truly realize the True Dharma of the One Vehicle. If we do not have deep faith in this True Dharma, we will constantly be hindered; this can “obstruct our pure minds.”
Why have [our pure minds] been covered? Why is it that we have these afflictions? Because we gave rise to indolence and deluded karma. With indolence and deluded karma, we become lazy. Since we know that the Buddha-Dharma is helpful and that it can help us return to our nature of True Suchness, knowing this, we should diligently practice it. We must not fail to keep moving forward. With “indolence and deluded karma,” we may become lax.
Clearly we are spiritual practitioners, clearly we have understood the Dharma, but our minds are still influenced by dust-like afflictions, and the seeds of ignorance are still present. So, “We take joy in desire, and our mind is defiled.” We retain our dust-like afflictions and seeds of karma.
“Because we do not believe, we have many doubts that obstruct our spiritual cultivation.” Thus we must constantly heighten our vigilance. Once, Sakyamuni Buddha was at Jeta Grove. One day, after the Buddha emerged from Samadhi, He said to everyone, “Each of you went out begging for alms today. What kinds of situations did you see out there? Think about how all the households in the city go about their lives or how people interact with others outside of home. Have you paid careful attention to this?”
Before anyone answered, the Buddha continued speaking, “I went out today and observed city life, people of all walks of life working steadily. I also saw housewives cooking at home. As I prepared to beg for alms from door to door, looking for someone who would give to me, I saw a group children outdoors, happily playing games.It looked like everyone's mind was peaceful. They were reverent and willing to make offerings."
"This made me think of a time countless kalpas ago. There was a Buddha called All-Transforming Buddha." This Buddha traveled and taught around the world, with two attendants at His side. From afar, they saw three children. The children were playing but when they saw these three spiritual practitioners walking towards them from far away, these three children stopped their playing these three children stopped their playing. The one in the middle said, "Look, it is the Buddha and His disciples. We should reverently and mindfully make offerings right away."  
The children on either side of him asked, "What can we use to make an offerings? Right now we have neither flowers nor fruits. What can we use to make an offering?" The children in the middle felt his head and then look off the hat he was wearing. He said to them, "Look! On top of the hats we wear there are white pearls. We can take off these white pearls and use them to make offerings to the Buddha."
Those other two children said,"Yes! We can use them as offerings for the Buddha." So, the three children all took off their hats and removed the pearls. When the Buddha approached them, the three children revently offered these pearls. Each of them, with many pearls in their hands, came before All-Transforming Buddha. With utmost reverence, they scattered them. The pearls from the child in the middle landed on All-transforming Buddha's head, while the pearls from the other two children landed on His shoulders.
Then they reverently prostrated to this Buddha. All-Transforming Buddha asked them, "You three children, what do you wish for the future?" The child on the right pointed with his finger and said, "I want to engage in spiritual practice and be like the practitioner on your right, who is always by the Buddha's side." The child standing on the left also pointed with his finger and said, "I too hope to become a spiritual practitioner so I can be like the venerable one to Your left and constantly hear a Buddha teach the Dharma." The child in the middle said, with great reverence and respect for the Buddha, "In the future, I want to be just like You, dignified, wise and a teacher of the Dharma, so that I can teach and transform many sentient beings." All-Transforming Buddha was very happy, and He blessed the three children, saying, "If you have faith that this will happen, you must constantly protect your pure minds and make these vows lifetime after lifetime, while remaining steadfast."
Sakyamuni Buddha ended the story here and said, "You should know that the child on the right is now Sariputra, and the child on the left is now Maudgalyayana. The child in the middle was me, Sakymuni Buddha. This happened because, countless kalpas ago, even though I was only a child, I already had firm faith and a steadfast resolve. With a pure heart, I made an offering to the Buddha and received a prediction of Buddhahood from All-Transforming Buddha many lifetimes ago."
From this story, we can recognize that learning the Buddha's Way is not the work of just on lifetime. It takes causes and conditions from over a long period of time. With shared karmic causes and conditions, we receive the Dharma together and offer each other our encouragement.
So, we must constantly engage in self-reflection and ask ourselves, "Have we taken the Dharma we heard to hear?" If we have taken it to heart, have we applied it to our daily living? So, we must always be mindful. We should have deep faith, and we must not have doubts. Otherwise, we may easily obstruct our pure minds and hinder our own spiritual cultivation.

The previous passage states that, when people do not clearly hear the teachings, they may “scowl with knitted brows as they harbor doubts inside. Now listen to the retributions that they receive for their transgressions. Whether while a Buddha is in the world or after He has entered Parinirvana, those who slander this sutra…”

If we do not clearly hear the teachings, a slight deviation may lead us afar off course. Aside from doubting the Dharma, we may transmit teachings, mistakenly or even intentionally distort the Dharma. Everyone, you must listen carefully. Such people already suffer a great loss by failing to understand. What is worse is if they intentionally distort it. Then they will face many negative retributions.

The following sutra passage states, “When they see those who read, recite, copy or uphold this sutra, they disparage, loathe, envy, and thus bear hatred towards them. Now listen again to the retributions they will suffer for these transgressions.”

“When they see those who read, recite, copy or uphold this sutra…”If we do not understand this sutra but we turn around and see people who are reverently reading and earnestly upholding it very diligently, then we may not only doubt [the teachings], then we may not only doubt [the teachings], but many also slander these people. Not believing and slandering, we give rise to four kinds of evil thoughts.

When they see those who read, recite, copy or uphold this sutra: When seeing people diligently accept, read, recite, copy or uphold this sutra, some people, due to a lack of faith, give rise to the four evil practices of disparagement, loathing, envy and hatred.

Of these four kinds of evil thoughts, the first is disparagement. Not only do they not respect them, they disparage them and loath them as well. They feely an aversion and turn their back on them. “They are not doing honest work. They are just sitting there copying this text”. This is how they feel. Then there is envy; because they themselves cannot write, when they see how neatly others copy [the sutras], they become envious.
Then, they even give rise to hatred, which keeps accumulating. When they see others prostrate before the Buddha, they feel unhappy. When they hear others recite the sutras, they become annoyed. When they see others copying the sutras, unable to do so themselves, they feel a deep sense of unhappiness.
[These negative emotions] continue to accumulate, causing them to develop resentment, which is a sense of dislike. This dislike can then deepen into hatred. They is how they feel. They, “disparage, loath, envy and thus bear hatred toward them”.

They disparage, loath, envy and thus bear hatred toward them: To disparage others is to look down on and belittle them and hold them in contempt. To detest others is the meaning of “to loath”, and the intent to harm the virtuous comes from envy.

“Disparage” means to look down on and belittle. When they see someone who is very earnest, these arrogant people will disparage them; that is their mindset. In addition to not having respect for them, they feel revulsion towards them. These kinds of people feel “loathing”. When they see others being diligent, they have no respect for them. They detest it when people read and recite sutras. With unhappiness and loathing in their hearts, they desire to harm the virtuous. When people can copy the words neatly and explain the sutra very clearly, they become very envious. Not only are they unable to accept and understand the content of a sutra, they are unable to explain it to others. When they see others who understand the sutra and can explain it to other people, they become very envious. When they see the respect these people receive, they feel very unhappy.

Because of this, they “bear hatred towards them”. With this mindset, they constantly harbor resentment and hatred. Such resentment and hatred can be very unyielding, like a knot, and very deep, like the ocean.

With this kind of resentment and hatred, they are unable to free their minds.
Moreover, “to disparage, loathe and envy” means that when they see others upholding sutras, they begin to think, “Why does a sutra have any value?!” Thus, they disparage the sutras too, as if they were dregs or useless residue.

[They] disparage, loath and envy: seeing those who uphold this sutra, they disparage them as useless residue, as useless as rubble; they despise when others listen to them, and are envious of their success. Looking upon them as thorns and thinking of them as hated enemies, they want to be rid of them but cannot. Then, this turns into hatred that they harbor.

When people see soybean dregs, they disparage them. They do not think about how they produced the soybean milk that provides nourishment to our body. We can actually put all these things to good use. All things have their value. If we do not know how to make use of things, we will look down on them as waste, as things that are used up and have no value [We see them] as “useless as rubble”. When roof tiles are broken, they are thrown on the ground and kicked about. In the same way, these people never consider how sutras help us absorb and make use of teachings that guide us to be good, to be courteous and to have a conscience, all these moral principles that are learned from the Dharma. Thus they start to give rise to negative thoughts.
So, they “despise when others listen to the [teachings].” Seeing others listening happy to the teachings, they also feel very envious.When they see others listening to and sharing the Dharma with each other with a sense of happiness and respect, they feel unhappy and very envious too.
Thus, “They are envious of their success.” They do not have the ability, but if other do, that makes them angry and unhappy. So, “They look upon them as thorns, like a thorn in their side.” “They think of them as hated enemies.” They treat them like enemies, hoping to get them out of nice picture. These vicious, poisonous thoughts come from disrespecting and disparaging the Dharma.
So, “Now listen again to the retributions” “they will suffer for these transgressions.”People who constantly have negative thoughts about diligent people will face retributions.

Now listen again to the retributions they will suffer for these transgressions: There will be severe karmic retributions for not having faith in this sutra and for giving rise to these four evil practices. These four seeds of arrogant karma will spread and increase until they incite fighting, cursing, murder, kidnapping and robbery.

Again, it is mentioned, “By not having faith in this sutra, they give rise to these four evil practices.” These four seeds of arrogant karma are the seeds of the karma of disparagement. “Will spread” means that when they see [diligent practitioners] and feel unhappy, they will tell other people. They spread negative things about diligent people, and [this sentiment] gets passed along. These are the seeds of the karma of disparagement, which “will spread and increase.” Thus, this attracts even more people to show hateful contempt for these diligent practitioners.
The Lotus Sutra mentions the diligence of Never-slighting Bodhisattva. But many people who saw him disparaged him. They surrounded him and threw rocks at him. They used sticks to beat him, and yet, he said, “I do not dare look down on you.You can all attain Buddhahood.” On the other hand, when negative thoughts of disparaging the sutra are spread from one person to another, that is very worrisome. Therefore, the Buddha reminded all of us that we must be diligent and not envy or disparage people who are diligent.
Otherwise, we may incite others to beat, curse, kill, etc. When all kinds of negative thoughts arise, society will not be at peace. Therefore, we often say that we must purify people’s minds. The next [transgression] is slander.

Not only do they “disparage, loath and envy, because their minds gives rise to hatred, they will slander, falsely accuse them and spread rumors, using all kinds of ways to harm those who are diligently practicing.” Of the many seeds of evil, slander is one of them. It is a seed of severely negative karma. “Since they have seeds of negative karma like this, they will face all kinds of negative retributions.”

This principle is certain. So, we must often ask ourselves, “Are we acting according to the Dharma?” “If I gave rise to afflictions today, my minds has been defiled today.” This means we are still indolent. Although we say we have no desires, the seeds of our dust-like afflictions remain. We take joy in desire, and our minds is defiled. When our mind clings to external states, it becomes defiled by them. So, when we listen to the Dharma, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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