第四是心常苦惱的果報。第五是多冤家。第六多瞋，會讓我們吃不下睡不著，整天就像火燒心一樣，所以是一種惡報。
第七多惡夢。第八常為鬼神擾。舉例：我們這本《在家菩薩戒本手册》就是從《優婆塞戒經》來的。我介紹一下《優婆塞戒經》的因緣。
這是曇無讖法師在北涼沮渠蒙遜王時譯出來的，他同時也譯出了其他的經典。曇無讖法師是印度人，精通三藏及一切世間法---文學、繪畫、星象，乃至兵法，他都瞭解，非常聰明。他在北涼時來到中國，受到當時國王沮渠蒙遜非常的歡迎，拜他為師，給他地方翻譯經典。這位法師是大乘法師，他不只求個人解脫，也想把佛法完全帶到中國來，但是中國文字和印度不一樣，必須要翻譯。
他開始翻譯《涅槃經》時，發現中國的梵文《涅槃經》不全，於是決定回印度去取後半部《涅槃經》，回來再跟中國的法師合作，翻譯完整的《涅槃經》。他知道自己過去的業因，這次回去會被國王暗算。當時中國很紛亂，像軍閥一樣擁兵自據，各自為政。北涼是其中的一個國家，國王沮渠蒙遜知道曇無讖法師懂兵法，已經來了這麼久，瞭解國家的兵防布置設施。曇無讖法師回去後，如果被其他國家所用，來攻打北涼，北涼所有的資料都完全暴露了。
所以他表面送了曇無讖法師非常多珍寶，但又送殺手過去，在中途就把曇無讖法師暗算了。曇無讖法師知道那是他過去的果報，安然受報。沮渠蒙遜這個國王暗算了他師父，又把給師父的錢財拿回來以後，他每天白天晚上都看到有個鬼，拿著劍要殺他。他每天過得很可怕，不到半年就發狂死了。為什麼？因為你失去正念，造了殺業，當然就沒有護法善神來保護你了，所以第八個果報就是鬼神來擾。
第九多橫死，不是壽終正寢。第十常墮三塗。前面講的第一個殺生果報就是短命多病，相反的，我們如果離開殺生的話，果報就是長命，少病無病。
這殺戒持得最好的是佛陀的一個弟子，他得到水火不入，都殺不死他，就因為他過去持殺戒持得圓滿。為什麼有的人多病？這就是過去犯殺業太多；有人沒有病，就因為過去沒犯殺業。
接下來這些善報就不再講了。各位自己看一下，你不犯殺生，沒有這些過犯，你就得到這些善的果報。現在先介紹重戒的第一條戒殺戒。我們一起來念殺戒的戒文。請合掌。
殺戒第一，善男子。優婆塞（夷）戒。雖為身命。乃至蟻子。悉不應殺。若受戒已。若口教授。若身自殺。是人即失優婆塞（夷）戒。是人尚不能得煖法。況須陀洹。至阿那含。是名破戒優婆塞（夷）。臭優婆塞（夷）。旃陀羅優婆塞（夷）。垢優婆塞（夷）。結優婆塞（夷）。是名初重。
戒文講得很清楚，乃至一隻蟻子都不該殺。叫人殺可不可以？說我受戒了，你去殺。不行。「若身自殺」有兩個意思，親手去殺或自殺，都不行，因為自己也是眾生之—。如果你犯了殺戒，就失去了優婆塞（夷）戒。
待續 |
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The fourth retribution is to be constantly afflicted. The fifth retribution is to have many enemies. The sixth retribution is to be prone to anger. Anger makes people lose their appetite and suffer from insomnia. Their hearts are as if on fire, so this is a kind of bad retribution.
The seventh retribution is to have nightmares. The eighth retribution is to be disturbed by ghosts and spirits. Here is an example of this kind of retribution. The Handbook of Bodhisattva Precepts for Laypeople is taken from the Upasaka Precept Sutra. I will now introduce the causes and conditions of the Upasaka Precept Sutra.
Dharma Master Dharmakshema of the Northern Liang Dynasty translated this Sutra during the time of Emperor Meng Xun, in addition to other Sutras. Dharma Master Dharmakshema was a native of India. He was well- versed in both the Tripitaka and all worldly dharmas. He was an extremely intelligent person and had a thorough knowledge of literature, the arts, astronomy, even the art of warfare. When he went to the China during the Northern Dynasty, he was very well-received by the emperor at the time who was Emperor Meng Xun. The emperor bowed to Dharma Master Dharmakshema as his Master and gave him support in translating the Sutras. Dharma Master Dharmaskhema was a Great Vehicle Dharma Master, he not only sought for his own understanding but wished to also bring the entirety of the Buddhadharma to China. However, due to the difference in languages between Chinese and Sanskrit, translation was needed.
When he started to translate the Nirvana Sutra, he discovered that the Sanskrit verson of the Nirvana Sutra that existed in China was not complete, so he decided to go back to India to request the second half and then once again return to China to work with the Chinese Dharma Masters to translate the complete version of the Nirvana Sutra. However, he also knew his own causes and conditions from the past and was aware that he would be killed by the emperor. China was in a state of chaos at that time. All the feudal states had their own governments and soldiers, the state of Northern Liang was one of them. Emperor Meng Xun knew his teacher, Dharma Master Dharmakshema, understood the art of warfare. Since the Master had been in his country for quite some time and knew his army defenses, the Emperor was afraid if the Master were captured and used by other feudal states, all his secrets would be divulged and they could come to attack the emperor.
Therefore, the emperor made a big show of giving Dharma Master Dharmakshema a lot of precious jewels. However, he sent assassins to kill the Master on his way to India. Dharma Master Dharmakshema knew that this was his retribution, so he calmly accepted it. However, after Emperor Meng Xun killed his Master and took his money, every day the emperor would see a ghost with a sword who tried to kill him. He lived in fright everyday, and died of insanity less than six months later. This was because he lost his proper mindfulness and created killing karma, and so no Dharma protectors or good spirits came to guard him. This is the eighth retribution of being disturbed by ghosts and spirits.
The ninth retribution is to die in an accident. The tenth retribution is to fall into the three evil paths. On the other hand, if we refrain from killing, we will have a long life. Instead of being sick, one will be healthy.
With respect to this precept, the one who upheld it the best was one of the Buddha's disciple. He observed the precept against killing so well that neither water nor fire could kill him; this is because in the past he kept this precept perfectly.
Everyone can see that by not killing and not having these kinds of offenses, you can obtain good retributions such as these. Now we will introduce the first major precept, the precept against killing. We will together recite the precept text. Please put your palms together.
The First Major Precept: The Precept Against Killing
"Good man! In accordance with the Upasaka/Upasika Precepts, even for the sake of one's body or life, one should refrain from any form of killing, up to and including killing an ant. If, after having received this Precept, one encourages or verbally instructs others to kill, kills, or commits suicide, one thereupon loses this Upasaka/Upasika Precept. Such a person cannot even attain the Dharma of the Level of Heat, much less the fruition of Shrotaapanna, up to and including the Fruition of Anagamin.
"Such a person is called a Precept-breaking Upasaka/Upasika, a despicable Upasaka/Upasika, an outcast, a defiled Upasaka/Upasika, and an Upasaka/Upasika in bondage. This is the First Major Precept."
The Sutra text very clearly states that you cannot kill even an ant. Then is it acceptable for you to tell others to kill? No. You cannot say, "I have already received the precepts; you go and kill it." "Kills or commits suicide means you personally kill another being, or you commit suicide, neither of which is permissible because you are counted among living beings. If you transgress the killing precept, you lose this Upasaka precept.
To be continued |
