|
（輕）為財打人戒第十三。若優婆塞（夷）受持戒已。為於財命。打罵奴婢、僮僕、外人。是優婆塞（夷）得失意罪。不起墮落。不淨有作。
中國有句話：「人為財死，鳥為食亡」，人都為身外物而死。雖然我們沒有心傷害眾生，或殺害眾生，但為了財，我們就打罵奴婢僮僕，認為奴僕是屬於我的，我有權打罵。但是你一不小心就會把人打傷了，或打死了；乃至罵都不能罵，因為有時罵得太兇，也會把人給逼死。
學佛的人最好不要蒐集骨董、古玉之類的東西，因為骨董、古玉有很多陰魂附在上面。上人曾講過，一個古玉環都有好幾個陰魂附在上面。常常富人家丟了東西，懷疑婢僕偷了，就打罵逼迫他們，那些婢僕往往因此跳井、上吊。如果他們身上佩帶著玉，他們的冤魂就會附在上面。有的玉本來就是死人啣在嘴裡或是陪葬的，他的魂還執著在上面，貪著，所以這上面都有很多的冤氣在。這就是打罵奴婢僮僕惹出來這麼多事情，所以學佛的人不要造打罵的業。
這裏不只指僮僕，其他人都包括在內。我們都不要這樣做，有事儘量講道理。為了財這個身外之物，來造種種的惡業，實在划不來。畢竟臨終時這些都要捨給人，為什麼我們要為財造種種惡業，得惡報呢？財物又包括有形和無形的，如房舍、金銀、名譽。很多人為爭名譽，忍不下這口氣而造下種種惡業。
（輕）蓄貓狸戒第十五若優婆塞（夷）受持戒已。若蓄貓狸。是優婆塞（夷）。得失意罪。不起墮落。不淨有作。
因這些動物都有獵殺其他動物的習氣，所以我們不養，以免製造更多殺業。第十六條我們先跳過去，最後討論。
（輕）養蠶戒第二十七。若優婆塞（夷）受持戒已。若養蠶者。是優婆塞夷）。得失意罪。不起墮落。不淨有作。
不要說：「我養蠶可沒殺蠶，養了給人家用。」大家聽過上人講的吃豬肉的、賣豬的、殺豬的，這三個人的故事吧？這個吃豬肉的和賣豬肉的，跟這個養豬的，都有聯帶關係，養蠶也是同樣的道理。
所以學佛的人，盡量不要穿有動物成份的服裝，因為這有很多的殺業在裏面。
（輕）蓄養畜獸不淨施戒第十六。若優婆塞（夷）受持戒已。蓄養象、馬、牛、羊、駝、驢。一切畜獸。不作淨施。未受戒者。是優婆塞（夷）得失意罪。不起墮落。不淨有作。
我們讀這條戒要以輕戒二十七條為基礎。首先我們要瞭解，我們不能夠養這些東西去賣給屠宰場；連小小的蠶都不可以養了去賣，況且你養大的馬、牛、羊、駝、驢去給人屠宰！更不可以的，這包括豬在內。不要說：「經文沒有說豬啊，我可以養豬賣給別人殺。」不行。
待續
|
|
The Thirteenth Minor Precept: The Precept against Beating People as a Livelihood or for a Wage
"If an Upasaka/Upasika who has received and should be upholding this Precept beats or verbally abuses slaves, servants, errand boys or girls, or other hired help, doing that as a livelihood or for a wage, he/she thereby commits an offense through negligence. Failure to repent and reform will lead to a fall, caused by such impure behavior."
There is a saying in Chinese, "Man will die for wealth; birds will die for food." Man can give up his life for external wealth. Although we may not have the intention to harm or kill living beings, we may beat or berate slaves and servants, thinking we have the right to do so since they belong to us. At times, we may get in trouble if we accidentally injure or even kill them. We should not even scold them, for if we scold them too harshly, we may push them to commit suicide.
People who practice the Buddhadharma should not collect antiques, ancient jade objects and other such items, because these items usually carry many spirits. The Venerable Master mentioned in the past that a single ancient jade ring usually had a couple of spirits attached to it. This is because in the past, if the jade ring belonged to a wealthy family but was somehow lost, the owner would presume it must have been stolen by slaves or servants, and he would beat or scold them. They would often commit suicide by jumping into a well or hanging themselves. Their spirits would then hang around those jade objects. Also, in ancient times, burial objects made of jade accompanied the deceased or were placed in their mouths. The spirits of the deceased would attach to these items as they were still greedy. Therefore these objects tend to carry a lot of grievance and enmity. These are the consequences of beating or berating slaves and servants. We should avoid creating such karma.
In fact, the scope of this precept is not limited to just servants or maids; it also includes ordinary people. This kind of bad karma is not worth engaging in. We should bring up for discussion any issues concerning wealth and possessions. We must let go of our possessions when our lives end anyway. Why create such bad karma and receive a bad retribution because of them? Possessions include both tangible and intangible things, such as houses, gold and silver, as well as fame and titles. Some people create bad karma because they cannot resist pursuing fame and titles.
The Fifteenth Minor Precept: The Precept against Keeping Cats and Other Predatory Animals
If an Upasaka/Upasika who has received and should be upholding this Precept keeps cats or other predatory animals, he/she thereby commits an offense through negligence. Failure to repent and reform will lead to a fall, caused by such impure behavior.
"The reason for not keeping such animals is that they habitually kill other animals. We do not want to create more killing karma. We will skip the Sixteenth Minor Precept for now and will discuss it later.
The Twenty-seventh Minor Precept: The Precept against Raising Silkworms
If an Upasaka/Upasika who has received and should be upholding this Precept raises silkworms, he/she thereby commits an offense through negligence. Failure to repent and reform will lead to a fall, caused by such impure behavior.
It is wrong to think, "Well, I raise silkworms solely for others' benefit, and I do not kill them." I believe you heard the Venerable Master talk about the three people—the one who ate pork, the one who sold it, and the one who slaughtered the pig. The three had causal connections. This principle applies to the person who raises silkworms as well.
Therefore, people who practice the Buddhadharma should try to avoid clothing that contains animal products. These materials have a lot of killing karma in them.
The Sixteenth Minor Precept: The Precept against Raising Domestic or Wild Animals without Performing Pure Giving
If an Upasaka/Upasika who has received and should be upholding this Precept raises elephants, horses, cattle, sheep or goats, camels, donkeys or mules, or any other kind of animals whether domestic or wild, and fails to perform pure giving, whereby those animals are, in effect, bestowed on someone who has not taken this Precept, he/she thereby commits an offense through negligence. Failure to repent and reform will lead to a fall, caused by such impure behavior.
We should refer to the Twenty-seventh Minor Precept as a basis when we investigate this precept. Firstly, we should not raise these animals for slaughter. If we are not even allowed to raise tiny silkworms for silk because of the killing karma created; how could we possibly raise horses, cattle, sheep or goats, camels, or mules for slaughter! Pigs are also included. Do not be mistaken and think, "Oh, the Sutra does not mention pigs, so I can raise pigs and sell them to the slaughterhouse." This is definitely impermissible.
To be continued
|
