前期提示：持戒波羅蜜有十種的利益。
第四是最要緊的，誓願不退。他發誓願：我是為求佛法，就是怎麼樣困難，甚至於餓死、凍死，我也不退失我的菩提心。發這個願：「沒有人供養我，那是最好的！」不要貪圖供養，不要一天到晚想：「人家送給我一點什麼供養，這可是我有道德了，我修行了！啊！有人供養我！」這就錯了！要發這個誓願是為求佛道，捨這個頭目腦髓、身肉手足，乃至軀命，像釋迦牟尼佛這樣子。發這種菩提願，永遠不退，不向後轉。不要好像舍利弗行行菩薩道，這個眼睛挖出來，挖錯了，就給人拽碎了，他又不行菩薩道！這就是退了。我們在這個佛法裡邊，越困難越不退，那才是真正求佛道的人！不容易啊！各位善知識！想求佛法，這是一件最難的事情，不是五分鐘的熱度，過了五分鐘之後就涼了。
第五安住正行。安，就是在這個地方平安的住著，住在這個平安的地方。什麼都要正行，不要行那個邪行。所謂正行，就是要利益人，不是利益自己。你盡有一種攀緣心，那就不是正行了；你若沒有攀緣心，這就是正行，這叫安住正行。
第六捨棄生死，把這個生死不要了。不要捨不了這個生死，說：啊！我這個生命是最寶貴的，要好好的供養這個身體，好好的給他吃點好東西。或者給它買一點維他命，補一補，或者買一點有營養的東西，來叫這個身體強壯一點。哈！你叫它強壯？它可不叫你強壯！你越叫它強壯，你這個身體越強壯，你的智慧就越衰弱。你的智慧衰弱，你這個身體強壯，那是假的，因為你的慧命不增長，你的智慧也不增長，所以要棄捨生死。這個生死問題不要緊的，生就生，死就死，把它看得很平常，但是你可要修行。你若不修行，說是：生死沒有問題！那你就生了死，死了生，永遠也離不了生死。不看它重要，而且要修道，這才能了生死，這叫棄捨生死。
第七慕樂涅槃，慕就是羨慕的那個慕。我最喜歡這個涅槃的法了，涅者不生，槃者不滅。持戒就是要得到這個涅槃。
第八得無纏心。什麼叫無纏心呢？這無纏心就是你心本來很有智慧的，你菩提心也很大的––發大菩提心，可是被纏住了。就是貪、瞋、癡、慢、疑和身、邊、戒、見、邪這十纏，這十種的東西，把你的心給纏住了。一纏住了，那個智慧也生不出來了。那麼得到無纏心，就是解脫了，把你心都解脫了。
第九得勝三昧。勝，就是和普通的三昧不同，是殊勝的定力。這種定力，那真厲害！什麼亂，也擾亂不了他，他是定！這種定是不可思議的，這得勝三昧是殊勝的一種定。
第十的利益什麼呢？不乏信財。你有信心，這是你的一種財寶；你若沒有信心，那你就是個窮人。好像這個法師講法，你若沒有信心，你就生不出菩提心來。生不出菩提心，你就是窮，這就等於窮一樣。
所以第十種的利益，不乏信財，乏就是少，不少這個信財。這個信財多得很、很充足的，能充足這個信心。你充足信，就等於財一樣，你就有了財富了。這個持戒有這十種的利益，要是詳細講也是很廣泛的，這也都是簡簡單單來講。
待續 |
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From last issue: The Paramita of Morality has ten advantages.
4. One will not retreat from one’s vows. This is the most important advantage. One vows, “I will seek the Buddhadharma no matter how hard it is. Even if I starve to death or freeze to death, I’m not going to retreat from my Bodhi resolve.” One makes this vow, “If no one makes offerings to me, that’s the very best thing!” One shouldn’t be greedy for offerings. When one receives a little offering from someone, one shouldn’t be thinking all day long, “I must have virtue and be quite a cultivator! Oh! People are making offerings to me!” That’s wrong! One should make vows to seek the Buddha Way, giving up one’s head, eyes, brains, marrow, flesh, hands, and feet, and even one’s very life the way that Shakyamuni Buddha did. One should make such vows for Bodhi and never retreat from them; never turn back. One should not be like Shariputra, who tried to practice the Bodhisattva Path, but quit after the person for whom he had plucked out his eye flung his eye on the ground because it was the wrong one. That’s just retreating! In the Buddhadharma, the harder things get, the more determined one should be not to retreat. That’s the proper attitude for a true seeker of the Buddha Way, but it’s not easy! All of you Good and Wise Advisors! Seeking the Buddhadharma is the hardest thing there is to do. One cannot accomplish it by being fired up for five minutes and then cooling off.
5. One will dwell securely in proper conduct. One will abide peacefully in a state of tranquility. In everything, one must practice proper, not deviant, conduct. Proper conduct means benefitting others. It does not mean benefitting yourself. If you are always climbing on conditions, you do not have proper conduct. If you do not climb on conditions, your conduct is proper. This is called dwelling securely in proper conduct.
6. One will cast aside birth and death. One should relinquish birth and death. One shouldn’t hold on to birth and death, thinking, “My life is so valuable. I have to make nice offerings to my body. I can give it good food to eat, buy some vitamins to nourish it, or buy some nutritional supplements to make my body stronger.” Ha! You want to make it strong? Well, it certainly won’t make you strong! It may get stronger, but the stronger your body gets, the weaker your wisdom becomes. If your wisdom is weak, then even though your body is strong, it is a false strength, because your wisdom-life does not grow, and your wisdom does not increase. Therefore, you must cast aside birth and death altogether. The matter of birth and death is unimportant. If you live, you live; if you die, you die. Look upon it as very ordinary. At the same time, you must cultivate. If you don’t cultivate because you think, “Birth and death are no problem!” then you will keep getting born and dying and never be able to end birth and death. You must see birth and death as unimportant and yet still cultivate the Way. Only then will you be able to end birth and death. That’s called casting aside birth and death.
7. One will long for and delight in Nirvana. One thinks, “What I delight in most is the Dharma of Nirvana.” Nir means “not produced” and vana means “not destroyed.” One upholds the precepts in order to obtain Nirvana.
8. One will obtain an unfettered mind. What is meant by an unfettered mind? Your mind originally has a lot of wisdom and you have brought forth a great Bodhi resolve, but you get tied up by greed, hatred, stupidity, pride, and doubt, as well as by the view of a body, one-sided views, views of unprincipled morality, views of grasping at opinions, and deviant views. These are Ten Fetters which bind up your mind. Once it is tied up, wisdom cannot come forth. Obtaining an unfettered mind means gaining liberation. You have liberated your mind.
9. One obtains supreme samadhi. This supreme samadhi power is different from ordinary samadhis. This samadhi power is very powerful! No commotion can disturb one because one has samadhi! It’s an inconceivable kind of superior concentration.
10. What is the tenth advantage? One will not lack the wealth of faith. If you have faith, then you have a kind of treasure. If you didn’t have faith, you would be poor. If you don’t believe the Dharma Master when he lectures on the Dharma, then you won’t be able to bring forth the Bodhi mind. If you can’t bring forth the Bodhi mind, you are poor. It’s the same as being poor.
The tenth advantage is that you will not lack the wealth of faith. You will not be deficient in the riches of faith. Your wealth of faith will be very full and abundant. Being full of faith is the same as being wealthy. These are the ten advantages of holding the precepts. If we were to go into detail, a great deal more could be said. This has been a general explanation.
To be continued
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◆越困難越不退，那才是真正求佛道的人！
In the Buddhadharma, the harder things get, the more determined one should be not to retreat. That’s the proper attitude for a true seeker of the Buddha Way, |
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