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 20121108《靜思晨語。法譬如水》奉五戒 行十善

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發表主題: 20121108《靜思晨語。法譬如水》奉五戒 行十善    20121108《靜思晨語。法譬如水》奉五戒 行十善  Empty周四 11月 08, 2012 3:55 pm

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發表主題: 回復: 20121108《靜思晨語。法譬如水》奉五戒 行十善    20121108《靜思晨語。法譬如水》奉五戒 行十善  Empty周六 11月 10, 2012 12:09 am

【證嚴上人開示】

時時念四無量心,慈悲喜捨常常在我們心中,自然我們在五戒就能堅守不虛,我們要知道:
五戒:
殺、盜、淫、妄、酒
口四業:
綺語、惡口、妄語、兩舌


尤其是妄語業,十惡之中,妄語就是口業為四,所以我們,時時心行於四等慈,就是慈悲喜捨,我們要時時提高警覺,要守戒防非,那就是五戒,或是十戒,這是明智的人,能保護我們的身心,要保護我們的身心,就是要守好五戒,十戒,我們若能保持好十戒,自然就能行於十善。
十惡的戒若能去除,自然平時就行於十善,我們若是行在十善中,就守道貞信,平時所做的,待人接物和人交往說話等等,我們很單純,貞潔信實,所以守道貞信,是人人日常生活中,要好好堅持,所以:
四等之慈 勸奉五戒
行於十善 守道貞信

我們能在日常生活中,不離我們的行為身心,若能如此,再看下面這段經文,因為是妄語業,妄語是有時毀掉了自己的人格,更大的是家庭,更大的就影響社會國家,所以妄語到底是為什麼呢?我們看下面的文字就知道了,最大的妄語就是「未得謂得」,所以:
天來龍來 神來鬼來
旋風土鬼 皆至我所

這一段就是警愓我們,我們未得不可謂得,不能以為我們已得,動不動就顯異惑眾,這種妄語,自言證得,未證謂證,未得謂得。


在《法華經》中這麼說,這就是成大妄語業,這分業很重,為了什麼呢?當然都是為了要提升自己,讓人人覺得我和別人不同,我們是奇人,比其他人道行高,所以沒有的事,他對大家說有,這種別人都看不到,別人都不知道,他認為他有看到,他都知道,什麼神來、鬼來等等,都是為他而來,所以下面接下來我們就知道:
顯異惑眾 求其恭敬
四事供養 如是妄語

這就是妄語,這就是以為顯異、巧言,我們修行,不是要修看到人看不到的東西,我們不是要修,知道人家過去如何,卻不知道自己過去如何,知道別人未來會如何,卻無法知道自己,未來的無常又是如何發生,如何招來病痛,何時這分業會結束,自己都不知道,如何能一直說我都知道。
所以我們修行,我們要務實,我們還是一個人,是凡夫入佛門來修行,佛陀常常告訴我們,修行要經歷三大阿僧祗劫,因為我們眾生累生累世以來,就是造無量業,人與人之間,我們常常和人結仇連怨,災禍就不斷連續受報。


在佛經中就是這麼說,有的人會說,這過去佛經說的是真的假的,應該以現在來推理,因緣果報,這難道不是真實的嗎?因就是一個種子,花的種子落土,水分陽光一切的緣合會,因果會合,它的時間若到了,花就是花,你無法拿這朵花的種子,說我想要變成豆子,不可能,什麼樣的花種,它就開出什麼樣的花,這是因既定,遇緣則生。
同樣的道理,你若造惡的因,因就是種子,因緣會遇時,自然惡的果就現前,這有真實的道理可推測。


現在你都和人結惡緣,那麼你和人結的惡緣,下回他和你見面,絕對沒有好臉相向,這在此生此世,就有因果馬上就出來了,我們若對人很好,即使他對你印象不好,只要你耐心修行,退一步海闊天空,下決心和他結好緣,自然印象會改變,能原諒你,不只是原諒,還能了解你,你是真誠的,所以會和你做好朋友,解冤釋結。

這是在這一生我們能馬上了解,知道這樣是我們不對,認個錯,懺悔,在這一生就能馬上解冤釋結。
若是不肯認錯,這一生解不開就下一世了,要看我們和人結的,是多麼深的仇,多麼大的惡,所以那種受報長久,這些過去我們都說過了,所以口業造成很多,不同的惡因惡緣,何況大妄語業,未得謂得,未證謂證,所以他說:
顯異惑眾 求其恭敬
四事供養 如是妄語

這就是妄語,你常常顯異惑眾,你不是真的看到,你說看到了,天神來了、鬼神來了,就是為我而來,就是要來向我求法,要來對我尊重供養,這種都是顯異惑眾。


我能為你排解,因為這些天、鬼等等,我都能溝通,所以我能為你加持,我能解你的冤結;這對或不對呢?自己仍是凡夫,自己的業還沒開解,我們哪有辦法解別人的業,這是不可能的事,不過,偏偏有這樣的人,為了四事供養,所以他巧言,怪力惑眾,這種怪力亂神,他到底為了什麼?無非就是希圖得到恭敬供養,得到利益的供養,所以造成妄語業,何其深。

這種罪惡的深重,使人不能正見,反而把大家引入迷思迷信,若如此,這不是我們的本分事。
有的人心中驚惶,害怕有鬼,害怕有什麼厄運,大家在害怕,我們就要以智慧去安他的心,我們絕對不要去恐嚇他,讓他更害怕,你未來會得到什麼,再多久你會如何如何,這樣讓他心生驚惶,心病生,身病就生了。
所以記得一位教授,他是病理學者,他告訴我,他說實際上,人不是病死的,多數都是嚇死的,因為自己心中一直起疑,現在若去檢查,本來沒有什麼事,檢查之後,有的醫師告訴他,你已經…,已經如何,就開始心慌張了,害怕了,開始,從此開始他就變成一個,本來是一條龍,就變成一條蟲。


我病了,我什麼都不能做,我活不久了,就趕快去求,求能不能長壽,趕快付出多少錢去消災。
不對,檢查之後若有問題,我們應該要知道,自己的身體過去我不知道,現在倚仗科技,讓我知道我的身體如何,醫師,能治療嗎?可以,藥吃一吃就好了,或是如何治療的方法,配合醫師就沒事了,人總是有大自然的法則,既然業來時,逃也逃不過,我們就應該要知道,只有使用權,沒有所有權。
因為所有權已盡,我們就要回歸,我們本來就沒有,沒有這個身體,只是與父母有緣,加上過去,看這個世間的業力有多少,業未盡走不了,我們人人來人間都有一段業,是善業或是惡業,是來報恩或是報仇,就要看自己,知道道理,我們反惡為善,諸惡莫作、眾善奉行,今生有多長的時間,就做多少好事,把握時間,沒有所有權,只有使用權,輕安自在,還有什麼好怕的?
若是醫師說,我們就這樣這樣治療,那沒關係,我們就接受,這叫做智信,沒有迷信,就不必去求神了,不必去消災,不必再去改運,什麼人有辦法為你消災?人人都是凡夫;什麼人有辦法為你改運?


佛陀也這麼說,眾生業無法轉,佛有三不能,他不能轉眾生的業是其中之一,連佛也無法轉眾生的業,他只能告訴眾生,業是這樣造成的,因,你要知道,果,你要知道,所以因緣果報你應該知道,你若知道因緣果報,你就應該要修、應該要行,這就是佛陀只能教育我們,他無法轉我們的業。
所以常常一句話說,師父引入門,修行在弟子,佛陀將我們引入門,讓我們走在佛法道中,走路要我們自己去走,佛陀只是開闢這條道路,就是要讓我們走,指引我們道路,他是指導者,所以人間導師,他指導我們,過去那些都是錯誤的,我已經這條路開通了,你照這條路走就沒錯了,他是指導者、說道者,所以我們應該要了解,既然業,業相現前時,任什麼人都沒辦法。
所以我才常常在說,自然法則,醫師也有極限,因為我們人人都有大限到時,大限就是說,我們在人間的時間已經到了,壽命已經盡了,哪怕華陀再世也沒辦法。


不然,你看,自古以來,連佛本身,他的極限也是八十年,並非他是佛,所以一百二十歲、二百歲,所以連佛陀都和普通人一樣,我們若想到這點,我們就不必再去消災、改運,要如何延壽,這是不可能的事。
所以既然是不可能,我們為什麼要相信,消災解厄就能延壽呢?不必相信,但是有這樣的人會妄語,為什麼要說這些妄語欺騙我們,他就能得到很多人相信,這樣是讓我們已經迷了,又再加上迷,所以希望我們,佛陀的教法是正信,所以我們不要迷信,應該要智信。
所起罪業 無量無邊
今日至誠 皆悉懺悔

所以我們既然過去都是業,「今日至誠、皆悉懺悔」,過去若有迷,聽信迷,邪言邪語,我們現在趕快改過來,若改過來就是懺悔。


所以請大家要時時至誠懺悔,若如此,要時時多用心,心用於善,真善,自然所有的罪業能消,不做就沒有惡,所以請大家要時時多用心。
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20121108《靜思晨語。法譬如水》奉五戒 行十善  Empty
發表主題: 回復: 20121108《靜思晨語。法譬如水》奉五戒 行十善    20121108《靜思晨語。法譬如水》奉五戒 行十善  Empty周五 12月 21, 2012 10:52 pm

Lecturer: Master Zheng-Yan
Subject: Practice the Five Precepts and the Ten Good Deeds (
奉五戒 行十善)

Constantly practice the Four Infinite Minds. If we are always kind; compassionate, joyful and giving, we naturally can uphold the Five Precepts.

We should know the Five Precepts, No killing, no stealing, no sexual misconduct, no lying, no drinking. In particular, there is lying, which is also among the Ten Evils. Lying is one of the Four Evils of Speech. So let us always practice the Four Immeasurables, kindness, compassion, joy and equanimity. Let us always be more vigilant, uphold the Five or Ten Precepts and do not wrong.

Those with clear wisdom can protect their bodies and minds. To protect the body and mind, we must uphold the Five or Ten Precepts. If we uphold the Ten Precepts, we are naturally practicing the Ten Good Deeds. If we remove the Ten Evils by upholding precepts, we are constantly practicing the Ten Good Deeds. If we practice the Ten Good Deeds, we are faithfully upholding the path. When dealing with people and matters, we can be simple, pure and trustworthy. This is faithfully practicing the path. This is what we want to uphold in our daily living.

So, With the Four Immeasurables, we uphold the Five Precepts, practice the Ten Good Deeds and faithfully practice the path.

We should apply this in our daily living, and always be mindful of all our actions. Now, let us examine the next section. It is about the karma of lying. Sometimes lies destroy our character. One a bigger scale, they affect families, society and the nation. So why do we lie?

If we read the next section we will know. The worst lie is “claiming to have attained something we have not.” So, “[We claim] we can call devas, dragons, deities, and ghosts. [We claim] that the wind, earth and spirits are all under our control.” This section warns us not to claim we have attained something we have not. Do not think, “I have already attained this, and readily demonstrate powers to delude people.” That is a lie about spiritual attainment, where one claims to have reached enlightenment or attained some state. In the Lotus Sutra, this is referred to as s great lie. It comes with tremendous karma. Why do people do this? To elevate themselves so others feel that they are different, that they have powers and are at a higher level in their practice. So, they say something exists when it does not. Other people cannot see it and do not know. But some people think they see and know. They think deities, ghosts and such come because they called.

So, from the next passage we know that, “People demonstrate powers to delude others when seeking respect and the Four Offerings.

Demonstrating powers and speaking sugarcoated words is lying. We do not practice to see thing s others cannot see. We do not practice to know others’ pasta, when we do not know our own, or to know others’ futures, when we cannot know the impermanence that will manifest in our own future.

We do not know how we will attract illness and suffering or when this karma will end, so how can we say we know everything?

When we practice, we have to be pragmatic.

Each of us is an ordinary person who stepped onto the Buddha’s path to practice.

The Buddha always told us we need to practice for three Asankhya kalpas because we have created immeasurable karma over many lifetimes. When we interact with others, we often create a cycle of enmity and resentment. Then retributions manifest as endless disasters. This was written in the Sutras.

Some people ask whether the things written in the Sutras are true. We should use logic to analyze them. Isn’t the law of karmic cause and effect real? A cause is a seed. When a flower seed is buried, and conditions like water and sun come together, it blooms into a flower. We cannot take a flower seed and ask that it gives us peas. That is impossible. Whatever type of seed it is, it will bloom into that type of flower. Once the cause is determined, it will develop under the right conditions. Following the same principle, if we do something evil, that becomes a seed. Under certain conditions, the effects of those evil actions will manifest.

We can infer this from actual facts. If we create bad affinities with others, the next time we see that person, he will not treat us very nicely. This is immediate cause and effect, it happens within a single lifetime. Even if someone has a bad impression of us, if we treat him well, practice patiently, take a step back and are determined to create good affinities, his impression will change. He can forgive us. Not only that, he will also understand that we are sincere and become our good friend, resolving past grievances.

So in this lifetime, we can immediately understand that we were wrong, admit our mistakes and repent. Thus we can resolve grievances in this lifetime. If we refuse to admit our mistakes, our issues carry over into the next lifetime. Look at the deep enmity we create and the great evils we do. We reap what we sow over a long time. We have already mentioned this. So, karma of speech creates many different evil causes and conditions, especially the great lies, such as claiming to have attained something we did not, or to have reached enlightenment when we have not.

Thus it says, “People demonstrate powers to delude others when seeking respect and the Four Offerings.”

These are lies. We may demonstrate powers to delude others. We did not really see something, but say we did “I can call spiritual beings and ghosts! They come to see me, to ask me for Dharma, and to show me respect, give me offerings.” This is performing trickery to delude people.

“I can solve your problem. I can communicate with these spiritual beings and ghosts. So I can give you blessings. I can resolve your enmities.”

Is this right? We are still unenlightened, we have not resolved our own karma, so how could we resolve others’ karma?

This is impossible.

But there are such people. They want to receive the Four Offerings, so they use cunning speech and deviant practices to delude others. What is their purpose? Surely to attain respect and receive offerings to get some benefits. So, they create terrible karma though lies. The evil of these transgressions is tremendous.

Instead of promoting Right Views, they guide others to delusion and superstition. This is not what we should do. Some people are frightened. They are afraid of ghosts, bad luck, and so on. They are scared, so we need to use wisdom to calm their minds. We absolutely must not frighten them and make them even more fearful. Do not frighten them by saying, “Something will happen to you in the future.”

If we do that, fear will arise in their mind. With this mental affliction comes physical illness. A professor, a pathologist, once told me, “In actually, people do not die from illness. They mainly die of fright, because of their doubts.” When someone goes for a check-up, he was originally healthy, but if doctor tells him he already has some disease, then he begins to get nervous, frightened.

Then he gradually transforms from a healthy, vital person to a weak and ill individual. “I’m sick, I can’t do anything. I won’t live long.” So, he seeks ways to attain longevity. He tries using money to rid himself of sickness.

This is wrong. If a problem shows up in the exam, we should know about it. In the past, health problems were hard to detect. Modern technology allows us to see things clearly. “Doctor, can this be treated?”

“Yes, just take some medicine.”

There may be other methods of treatment; work with the doctor and it will be fine. Humans are subject to the laws of nature. We cannot escape karma when the time comes. We should know that we do not own our life, we just have the right to use it.

When that right to our body expires, we must return it. We did not always have this body, but through our affinities with our parents and our past karma in this world, we remain here until that karma is exhausted. We all come to the world with karma. Whether we come with good or bad karma, to repay someone or exact revenge depends on how well. we understand the principle of turning away from evil and toward good. Avoid all that is evil, practice all that is good.

However long we will live in this life. Is the time we have to do good. Seize the moment. We do not own our life, we only have the right to use it. If we are happy and peaceful, what is there to be afraid of? If the doctor says, “We’ll just treat it this way and you’ll be fine,” Then we just accept it. This is a wise belief, not a delusion. There is no need to ask mediums to help us eliminate disasters or change our fate.

Who can eliminate disasters for you? We are all ordinary beings. No one can change our fate for us. The Buddha also said, “Transforming beings’ karma is impossible.” Three things are impossible for the Buddha. One of them is transforming sentient beings’ karma. Even the Buddha cannot transform our karma. He could only say, ”This is how karma is created. You have to know the cause and the effect. You should know about karmic retribution. If you know the law of karmic cause and effect, then you will cultivate yourself and practice.”

So, the Buddha could only teach us, He could not transform our karma. There is a saying, “The teacher can show us the door, but the practice is up to us.” The Buddha guided us through this door, les us onto the path of His Dharma. We have to walk this path; He just opened up the road for us. He showed us the way. He is a guide, the teacher of our world.

He taught us, “The things you did were wrong. I have opened this road to you. Just follow it and you will be fine.”

He was a guide, one who spoke of the path. So, we must understand that when karma manifests no one can do anything about it. I often say that even doctors’ abilities have limits, because we each have a final limit, the moment our time here ends. When we reach the end, even the legendary doctor Hua Tuo cannot do anything. Look at the examples throughout time. Even the Buddha reached His limit at 80 years. He did not live to 120 or 200 years just because He was the Buddha. So the Buddha’s life was like ordinary people’s. If we think about this, then we do not need to do not need to seek a medium to eliminate disasters, change our fate or extend our life. That is impossible.

So then why do we believe that mediums can eliminate disasters or redirect our fate to extend our life?

We do not need to believe this. But there are people like this who lie. Why do they speak these lies to deceive us? They want many people to believe them. We are already deluded , so this is delusion upon delusion.

So l hope we have the Right Faith in the Buddha’s teachings. We cannot be superstitious in our beliefs; we must be wise.

For these countless and boundless transgressions, today we repent with deep sincerity.

Because of our boundless negative karma, “today, we repent with deep sincerity.” If we were deluded in the past and believe in superstition or evil words, let us quickly change now. We change by repenting.

So everyone, please always sincerely repent. Always be mindful. Use your minds for good, for true goodness, so you eliminate all the bad karma you created. Without wrongdoings there is on evil.

So everyone, please always be mindful.

(Source: Da Ai TV 靜思晨語 法譬如水)
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