「且以五戒言之」：就用這個五戒來說。「十人九犯」：十個人裏頭就有九個人受了五戒，又五犯戒。「少露多藏」：他少披露，就是犯了戒他也不發露懺悔。多藏，就是覆藏在心裏，以為人家不知道他就沒有犯戒。「五戒名為優婆塞戒，尚不具足」：這個五戒是在家人受的--優婆塞、優婆夷所受的戒；近事男、近事女所受的戒，他尚且不能修行。這個犯也包括出家人；出家人在這五戒裏也常常犯，不圓滿。不具足就是不圓滿。「何況沙彌比丘菩薩等戒」：況且沙彌所受的十戒，比丘所受的二百五十條戒，菩薩所受的十重四十八輕等等的戒呢？「又不必言矣」：不必說了，一定犯的很多的。
問其名。則曰我比丘也。問其實。則尚不足為優婆塞也。豈不可愧哉。當知佛戒不受則已。受則不可毀犯。不犯則已。犯則終必墮落。若非自湣湣他。自傷傷他。身口併切。聲淚俱下。普與眾生求哀懴悔。則千生萬劫惡報難逃。是為發菩提心第八因緣也。
「問其名」：這個出家人，你若問他。「叫什麼名字呢？」「則曰我比丘也」：他就說：「我是一個比丘。」比丘有三個意思，就是乞士、佈魔、破惡。乞士就是上乞法於諸佛，下乞食於眾生；佈魔，等你受比丘戒的時候，那個教授羯磨問你，說：「汝是丈夫否？」你答：「是丈夫。」在這個時候天上的天魔魔宮都震動，魔王就恐懼害怕了。魔王就想：「哎呀！現在釋迦牟尼佛的眷屬又多了，增加了，而我那個魔的眷屬又減少了。」所以他就恐佈了 ，這叫佈魔；破惡，就破你這個煩惱惡，破貪瞋癡這個惡，所以這有三個意思。
「問其實，則尚不足為優婆塞也」：你若真真實實問他，那麼他甚至於連一個在家人都不如，連個優婆塞、優婆夷都不如。這是有這一類的出家人，但是有的出家人也真是戒行清高，作人天的師表，所以這也不能一概而論。你不能說：「喔！所有的出家人都連在家人都不如了。」不可以這樣說的。「豈不可愧哉」：那麼身為一個出家人，連在家人都不如，這應該生大慚愧了。
「當知佛戒不受則已」：你應該知道，「眾生受佛戒，即如諸佛位，位同大覺已，是名真佛子。」你既然受佛戒就要守佛戒。所以說「受則不可毀犯」：你不可以犯戒。「不犯則已」：為什麼不可以犯戒呢？你不犯戒，那當然沒有什麼問題啦；你犯了，就「終必墮落」：將來一定會墮落。
「若非自湣湣他，自傷傷他」：自己憐憫自己，也憐憫他人，你自己悲傷，也悲傷他人。所以你這個時候要「身口併切，聲淚俱下」：你身口意都要專一併切。在你懺悔的時候，自己要聲淚俱下在佛前來懺悔。「普與眾生，求哀懺侮」：願意和所有的眾生在佛前來求哀懺悔。「則千生萬劫，惡報難逃」：從無量劫以來，你如果不懺悔你就要受惡報。這個惡報不容易逃避的，一定要受這個惡報的。除非你真正懺悔，那麼這個惡報才能避免了。「是為發菩提心第八因緣也」：第八種的因緣。
待續
上人語錄
反求諸己，就是真認自己錯，莫論他人非。 |
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Moreover, it is said of those who receive the Five Precepts: "Nine out of ten preceptees will transgress them" Nine out of ten people who receive the Five Precepts violate them. Few admit their errors; most conceal them. They violate the precepts and don't admit it; they don't repent and reform. They hide their errors in their hearts, thinking that nobody knows. The Five Precepts are the Upasaka Precepts; they are received by Upasakas (laymen) and Upasikas (laywomen). Yet we fail to perfectly uphold even these. We left-home people should cultivate these precepts too, yet, we don't keep them well. Not to mention the Shramanera, Bhikshu, and Bodhisattva Precepts. There's no need to even speak about it; certainly the ten Shramanera Precepts, the two hundred and fifty Bhikshu Precepts, and the Ten Major and Forty-eight Minor Bodhisattva Precepts are often transgressed.
Essay:
If you ask us what we are called, we will reply, "We are Bhikshus." But in fact, we do not even come up to being Upasakas. How can we fail to be ashamed?
We should know that it is one thing not to have received the Buddhas' precepts. But after we have received them, we must not transgress them. If we do not transgress them, there is no need for concern. But if we do transgress them, we will certainly fall in the end.
If we fail to have pity on ourselves and others; if we fail to have compassion for ourselves and for others; if we fail to be harmonious and sincere in word and deed; if we fail to sigh and weep; if we fail to painfully seek repentance and reform together with all living beings everywhere, then it will be difficult to escape the evil retribution due from thousands of lifetimes throughout tens of thousands of kalpas.
This is the eighth cause and condition for resolving the mind upon Bodhi.
Commentary:
If you ask us what we are called, we will reply, "we are Bhikshus." If you were to ask a left-home person what he is called, he will reply that he is a Bhikshu. "Bhikshu" has three meanings:
1. a mendicant
2. a frightener of Mara
3. a destroyer of evil
First, as a mendicant, a Bhikshu requests the Dharma from all the Buddhas above, and below he receives alms from living beings. Second, during the transmission of the Bhikshu Precepts, the Karmadana asks the novice, "Are you a great hero? " "Yes, I am a great hero," the novice answers, whereupon the palaces of the heavenly demons tremble and shake. The demon king is frightened and thinks, "The retinue of Shakyamuni Buddha has increased and my horde of demons has decreased." Thus a Bhikshu is a frightener of Mara. Third, as a destroyer of evil, the Bhikshu destroys the evil afflictions of greed, hatred, and stupidity.
But in fact, we do not even come up to being Upasakas. How can we fail to be ashamed? Some left-home people don't even meet the standards appropriate for being a Buddhist layperson. Other left-home people, however, are genuinely lofty in their deportment and pure in their maintenance of the precepts; they are true models for gods and men. Left- home people who don't live up to the rules should be deeply ashamed.
We should know that it is one thing not to have received the Buddhas' Precepts. But after we have received them, we must not transgress them. The Brahma Net Sutra says:
When living beings receive the Buddhas' Precepts,
They enter the Buddhas' position.
When their state is identical to Great Enlightenment,
They are truly the Buddhas' disciples.
After receiving the Buddhas' Precepts, one must uphold them. If we do not transgress them, there is no need for concern. But if we do transgress them, we will certainly fall in the end.
If we fail to have pity on ourselves and others; if we fail to have compassion for ourselves and for others; if we fail to be harmonious and sincere in word and deed--that is, if body, mouth, and mind are not concentrated; if we fail to sigh and weep when repenting before the Buddhas; and if we fail to painfully seek repentance and reform together with all living beings everywhere, then it will be difficult to escape the evil retribution due from thousands of lifetimes and throughout tens of thousands of kalpas. If we don't repent and reform, we'll have to undergo our evil retribution. It can only be avoided if we truly and sincerely repent and then reform.
This is the eighth cause and condition for resolving the mind upon Bodhi.
To be continued
Venerable Master's Dharma Words
Always seeking within yourself means truly recognizing your own faults and never discussing the faults of others. |
