接下來大家請注意，有一句非常重要，這是佛法的特點，就是「雖云體具真常，不無修證。所謂是心作佛，是心是佛，應當皈依住持三寶，納受清淨妙戒。」這個非常有意思。怎麼說呢？就是說雖然每一個人都有佛、法、僧、戒的資格，體制都具備，一分都不少了，可是必須要修證，才能現前。所以我們心裡做佛所作的觀念、思想、知見、覺悟，這個心就是佛了。佛不是從心外得到的，也不是上帝、天主、玉皇大帝布施給我們的。或者更糟，是某某上師賣給我們的，或者灌頂得來的。這是自己信、解、行、證得的宗教的果實、妙果。這個很特別，請各位注意一下，這可以說很民主性的一種宗教，非常非常好，難得難得！
接下來有皈依，然後說十重菩薩戒，就是十重四十八輕的十重出家菩薩戒，傳給一切靈魂。所以各位在求授幽冥戒的時候，所求授的是出家菩薩戒的十重；將十條重戒傳授給各位代表的靈魂，幽冥戒就是這樣子。然後就勸修迴向，這一番功德就好了。
所以受幽冥戒是行大孝的，各位都很清楚，就是說，「樹欲靜而風不止，子欲孝而親不在。」這大家都聽過，一個人他父母可能已經往生了，生前他自己不懂得行孝道；當他覺悟要行孝道的時候，沒辦法，父母已經不在了。你本來還有幾十年可以服侍他們，盡孝道報父母恩，很可惜錯過了。那怎麼樣？幽冥戒可以幫你繼續行孝道。我所代表的靈魂已經往生了，我都願意繼續給他們做功德，迴向幽冥戒的功德，那是把孝道延長了，越過了他們身體已經不在的階段。這是不是很妙的？這是令孝道法門的功德能繼續。為什麼？因為人雖然不在旁邊了，可是彼此的關係在我們心裡還是繼續著，所以你就用這個關係來做功德為他們迴向，這是很妙的。這是上人在萬佛城所解釋的幽冥戒。
另外，也可以說這是密法，是金剛乘的密法，就像放焰口、放蒙山這些解脫鬼魂的，也可以這麼說。我相信如果你會了，你會做很大的功德，這不一樣了。我說的是上人所解釋的。
還有一點，希望各位弄清楚了。如果我們願意做功德，你到往生堂那兒可以看到很多很多的牌位，牌位上寫的是冤親債主蓮花位。冤親債主是說什麼？就是說為我王家、林家、陳家的家族的歷代冤親債主們做功德，希望他們往生極樂世界。那是一個法門，是做功德迴向給冤親債主，和幽冥戒不一樣的。幽冥戒是我所捧的牌位，這位我認識的，記得的，和我有關係的，有血親關係的某某人，或者朋友，我願意為他做功德，求授菩薩戒，是不一樣的一個人。
超度冤親債主越多越好，我願意化惡緣，續善緣，為他們做功德。你說你立牌位是怕某某惡緣會害你，會有什麼不吉祥的事情發生，所以趕快立個牌位，希望替他們做功德超度超度。那幽冥戒是為人受戒，你要把這個債主逼著他接受受戒的功德嗎？他願意接受你為他受的戒律嗎？說我現在為你受戒了，那冤親債主就是希望你趕快死了；你為他受戒，那有點不一樣。對不對？你明白嗎？我可能中文說得辭不達意，意思是說求授幽冥戒是孝順報恩的行為；給冤親債主做功德則是越多越好。這性質不同。Okay，如果大家明白這一點，求授幽冥戒是一個人捧一個牌位，代表一個人，是你認識的或者你記得的，你願意為他做功德受戒。立牌位做功德超度則不一定是一個人，也不一定是你認識的，所以兩者性質不一樣。
如果各位把這個弄清楚了，我相信我們不會多次解釋這個問題。每一次傳幽冥戒，這個問題就跑出來了，說，「我可不可以替我冤親債主立牌位？」這性質不一樣，要認清楚。雖然說這是行大孝，這個法門也是大慈悲的法門，是這種不可思議金剛乘的大威法。
待續 |
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What follows is an extremely important line. This is a special feature of the Buddhadharma, which is, "Although the substance is completely true and permanent, it has to be cultivated and certified to." As it is said, "With this very mind, one becomes a Buddha. With this very mind, one is the Buddha. We shall take refuge with, dwell in and uphold the Triple Jewel, and accept the pure and wonderful precepts." This is interesting, but how do we do that? Although everyone has the qualifications and possesses the substance of the Buddha, the Dharma, the Sangha, and the precepts, without being deficient in any way, we must cultivate and certify to them so that they manifest. That's the kind of mentality, idea, view, and awakening that we should have while we do the Buddha's work. That way, this very mind is the Buddha. Buddhahood isn't acquired from the outside. It isn't conferred upon you by God or the Jade Emperor, nor sold to you by some guru, nor acquired in a ceremony of anointing the crown. Rather, it's the wonderful fruition obtained through one's faith, understanding, practice, and certification. You could say that this religion is very democratic. It is extremely wonderful and difficult to come by, but everyone has a share.
What follows is the taking of refuge, then the transmission of the Ten Major Bodhisattva Precepts for all the souls. These ten precepts are the same as in the Ten Major and Forty-eight Minor Bodhisattva Precepts that monastics receive. We then conclude the ceremony by transferring our merit and virtue.
Taking the Precepts for the Deceased is truly a filial act. As it is said, "The tree wishes to be still, yet the wind blows on. The child wishes to be filial, but the parents are gone." Everyone has heard of this saying. It describes someone whose parents have passed away, and who did not know how to be filial when they were alive. Now that he realizes that he should be filial, it is too late. He could have taken good care of his parents for several decades, but he missed his chance. People in this situation may practice filial respect by receiving the Precepts for the Deceased on their parents' behalf. The souls we represent have already passed on, but we can create merit and virtue and transfer it to them, thereby extending the practice of filial respect beyond their physical life span. Isn't that wonderful? Even though they aren't physically around, we still have a connection with them in our hearts, and we can use that connection to transfer merit to them. It's truly wonderful. That is how the Venerable Master explained the Precepts for the Deceased at the CTTB.
This could be considered a secret dharma. It's an esoteric dharma of the Vajrayana, similar to those in the Flaming Mouth and Mengshan ceremonies used to liberate ghosts and deceased spirits. I believe that if you learn this dharma, you will create tremendous merit and virtue. That is how the Venerable Master explained it.
There's one thing that I hope everyone will understand. When you go to the Rebirth Hall, you see lots of plaques that say, "Lotus Seats for Enemies and Creditors." We transfer merit and virtue to our enemies, relatives, and creditors so that they may be reborn in the Land of Ultimate Bliss. That Dharma is different from the Dharma of the Precepts for the Deceased, where we request and receive the Bodhisattva precepts on behalf of someone that we know and remember; it could be a relative or a friend.
With the plaques in the rebirth hall, we want to liberate as many enemies and creditors as possible, in order to dissolve bad affinities and create good ones. Since we don't want our creditors, with whom we have bad affinities, to seek us out, we create merit and virtue and dedicate it to them. With the Precepts for the Deceased, we are receiving precepts on behalf of someone else. We cannot do that with a creditor. Can we force our creditor to receive the precepts? Our creditor might wish us dead if we do that. Do you understand. Receiving the precepts for someone is a filial act of gratitude. On the other hand, we want to liberate as many enemies and creditors as possible. These two dharmas are essentially different. We can only hold one plaque and receive the precepts for one person with whom we are acquainted. The plaques for enemies and creditors, however, can represent many beings, not necessarily human and not necessarily someone we know. Therefore, the nature of these plaques is different. If you are clear about this, we will not have to explain this every time we transmit the Precepts for the Deceased. This Dharma is one of great filiality, but it is also one of great compassion. It is an awesome Vajrayana Dharma.
To be continued |
