Bodhisattva Precepts

• sinweiy

  23 Dec 10, 09:13

  The Ten Major Precepts
  
  1. First Major Precept

  On Killing
  A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature. (24)

  As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense. (25)

  
  2. Second Major Precept

  On Stealing
  A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small as a needle or blade of grass, may be stolen.

  As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense. (26)

  
  3. Third Major Precept

  On Sexual Misconduct
  A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone. (27)

  A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense. (28)

  
  4. Fourth Major Precept

  On Lying and False Speech
  A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means. (29)

  As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense.

  
  5. Fifth Major Precept

  On Selling Alcoholic Beverages
  A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.

  As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense. (30)

  
  6. Sixth Major Precept

  On Broadcasting the Faults of the Assembly
  A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.

  As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.

  If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense. (31)

  
  7. Seventh Major Precept

  On Praising Oneself and Disparaging Others
  A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.

  As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense. (32)

  
  8. Eighth Major Precept

  On Stinginess and Abuse
  A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, (33) he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.

  
  9. Ninth Major Precept

  On Anger and Resentment
  A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger.

  As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense. (34)

  
  10. Tenth Major Precept

  On Slandering the Triple Jewel
  A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself?

  Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense. (35)

  
  V. Conclusion: The Ten Major Precepts
  As a disciple of the Buddha, you should study these ten parajika (major) precepts and not break any one of them in even the slightest way -- much less break all of them! Anyone guilty of doing so cannot develop the Bodhi Mind in his current life and will lose whatever high position he may have attained, be it that of an emperor, Wheel-Turning King, Bhiksu, Bhiksuni -- as well as whatever level of Bodhisattvahood he may have reached, whether the Ten Dwellings, the Ten Practices, the Ten Dedications, the Ten Grounds -- and all the fruits of the eternal Buddha Nature. He will lose all of those levels of attainment and descend into the Three Evil Realms, unable to hear the words "parents" or "Triple Jewel" for eons! (36) Therefore, Buddha's disciples should avoid breaking any one of these major precepts. (37) All of you Bodhisattvas should study and observe the Ten Precepts, which have been observed, are being observed, and will be observed by all Bodhisattvas. They were explained in detail in the chapter, "The Eighty Thousand Rules of Conduct."

   

  /\

• sinweiy

  23 Dec 10, 09:20

  6. Sixth Major Precept

  On Broadcasting the Faults of the Assembly
  A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.

  As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.

  If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense.

   

   

  净界法师主讲

  ��戒修学法� -

  Track 5

  http://www.pureland.com.sg/mp3jingjie/pusa%20jie%20xiu%20xue%20fa%20yao%2005.mp3

  Explained it clearly. commiting this, breaks the Major bodhisattva Precept. the second para is an open exception of this precept. i.e. the person is preaching evil dharma. eg. saying there's no karma. no pureland etc. if so u can broadcasting them. if they break precepts, or commit 5 poisons, u can talk to them personally for 3 times and if they still do it, then u can quietly retreat. 

  /\

   

• sinweiy

  23 Dec 10, 09:44

  for Buddhist precepts. the common misunderstanding is if one know the law and break them, commit even more serious offense.  çŸ¥æ³•çŠ¯æ³• 罪加一等. No. the precepts work the other way round. offen a remorse is felt, after the offense is commited, and when one seek forgiveness, the karma is reduce or even cleared. it is as if ur car is crashing into the wall, but u press the brake to reduce the impact. ordinally person without the precepts only crash into the wall without braking.

  /\

• sinweiy

  26 Feb 11, 18:22

  extract:-

  好，我们看第六�说四众过戒，这一�戒是在�波罗夷里�的第六�，是属于��的增上戒。也就是说，你能够��这�戒，对你整个的功德有强烈的增上的效果。�过�，你犯了这�戒，对你的功德，对你的阴德将会有所�失。这�戒的��就是宣说四众，它的对象是四众，这个四众包括了大乘的两众跟�乘的两众。大乘是包括�了��戒的出家跟在家的两众，�乘是包括比丘�比丘尼的两众。一个��你宣说在家的���出家的��，或者出家的比丘�比丘尼，他犯了�盗淫妄的�大过失，�使你讲的是真实的，你也犯了��波罗夷罪，是这个��。因为你没有必�宣说，对你�对他都没有好处，自他两伤。

  我们看�一的戒文内容，大家请�掌：
  若佛�，�自说，出家在家���比丘比丘尼罪过，教人说罪过。罪过因�罪过缘�罪过法�罪过业。而��闻外��人，�二乘�人，说佛法中�法�律，常生慈心，教化是�人辈，令生大乘善信。而���更自说佛法中罪过者，是��波罗夷罪。

  好，我们看讲表的说明。身为一个��，他已��了��心，也安����姓，那么他应该�断除以下的犯罪事相跟因缘。先说事相，他亲��宣说，他自己�宣说，宣说�呢？包括了出家���在家��，所谓大乘的二众；以��宣说出家的�乘的两众，所谓比丘�比丘尼，那么你宣说什么呢？你宣说他��人犯了�盗淫妄的罪业，我曾�有亲�，或者我曾��闻，�使你所宣说的是个事实，但是这个就犯了��的�罪。那么��也好，比丘比丘尼也好，都有护�正法续佛慧命的功能，所以你伤害了��的形象，你伤害了比丘�比丘尼的形象，也等于是间接地影�整个三�的�世�三�的弘传，对三�的打击太大。你等于破�了很多人的信心，所以��在这个时候就结�罪。除�你是�下的��，你跟他很熟，他犯了�罪，你用鼓励的心�奖励（�）的心��下��，这个是�犯的。��你�是在他本人���下��，是在别人��宣说，就犯到这�戒。那么这�情况是属于你自己�宣说。第二个你自己没有说，你把这件事情教给别人�宣说，你用暗示的方法，或用直接的方��指导别人�宣说，两个都犯�。这个都是��所应断的犯罪的事相。

  �说明��所应断的整个犯罪的过程，我们看�二的说明。那么身为说四众过罪，它的罪业的�立有四��件，第一个�有说罪之心，你今天去宣说对方的罪过，你是什么心�呢？就是说，你到底是什么样的情况�作犯罪动机呢？在律上说有两�情况，第一个是陷没之心，陷没，就是你希望�过这样宣说，让对方陷入在一��如�的状�。他�能因为你这样宣说，让大家对他失去了信心。你有陷没之心。第二个你有治罚之心，你希望因为你这样宣说使令他得到适当的惩罚，他会因为这样而痛苦。也就是说，简别你在宣说的时候，�是产生一�鼓励的心�。因为你这样宣说，他��能改�嘛�你这样�讲，他�会因为你这样的宣说而产生改�，�而让整个三�形象�到很大的打击，这个就是犯罪动机，你�止的是�去惩罚他的心，第二个你�止�使令他陷入�如�的状�的心。这个就是整个犯罪的动机。这是第一�情况。

  第二个��方便。你用直接的宣说，或者是用间接的暗示，这�作方便。第三个，你真实地讲出他犯了�一�罪，你很清楚地说明他犯了哪一�罪，而且把整个的过程很详细地�述出�。第四个，对方也�懂你的�，当他�懂以�，那么这个时候��的说四众过罪就全部�立，就是整个犯罪因缘。

  我们看第二段。那么身为��应该怎么办呢？怎么去防止这个罪业�生呢？你应该修习护法之行，护�正法之行。也就是说，虽然他人有问题，但是��为护�正法的缘故，必须�默然而�能宣说。因为你这样宣说，破�了正法的相续。所以���便�到了邪�的外�的�人跟二乘的�人，这个外�是行为有邪�，这个二乘他是内心很清净，但是他�想上邪�，因为他有严�的法执。我们看到外��批评大乘佛法，看到二乘�批评大乘佛法，说是�法�律，就是他说法说�法，说大乘哪一部�典�是佛说的，大乘�一部律�是佛说的。说����说自己去诽谤，�便他�到别人去诽谤大乘佛法，内心当中产生慈悲心，产生��之心，用��方便�教化这些人，希望他们��宣说。应该是��处处�想到，这个正法必须在人世间�一代一代地相续下去，这是���培养这样的观念。

  但是身为一个��，�但没有护法之心，而�而自己去宣说四众的过错，间接使令佛法的弘传产生了障�，产生了佛法中的罪过，就是众生�到你这样讲，他对大乘佛法产生了一�退转的心�。那你这样讲我就�学佛了，你看我心目中的��是这样�，那我干脆，人有问题，那么他就牵入法，所以人跟法是�能分开的。他认为这个人的行为有问题，他所讲的法都有问题。所以因为对人的�满，就牵入了佛法，就使令很多学法的人退失了大乘的信心。这个时候��结了波罗夷罪，因为是你引起的。这个是整个佛陀制戒的过程。

  我们看罪相轻�。这个罪相轻�有两方�。第一个就是你所宣说的对象，你说四众过是讲�呢？�设你是讲大乘的比丘�比丘尼，比如说北传的，汉传的僧团大部分都有���戒，那这样�犯�。因为你破�了大乘��的形象，也就影�到居士对大乘佛法的信心，所以这个犯�。�设你所批判的是一个�传的比丘�比丘尼，相对是比较轻。因为我是一个大乘弟�，我看到�乘有过失，我�会退失对大乘的信心，所以他因为�破�大乘的信心，所以相对制得比较轻。所以你所宣说的对象在判定罪相轻�是有关系的。

  第二个你是对��宣说，这件事你是��说呢？他是说，对没有���戒的人说��七众过，犯�。你�没有比丘�比丘尼戒的人说二众过，犯�。这个��就是说，你�下�的人�宣说上�的过错，如果你��辈的还好一点，因为�辈的他信心很�固。你�他的弟��宣说他师父的过错，正是犯�，因为这两个关系密切。�下�的人�宣说上�的过错，这个是佛陀正�所制的。

  我们看具六缘��。第一个是众生，你所宣说的是一个出家的��跟在家��，乃至于比丘�比丘尼，而且你很清楚他的身份。第三个你有真实的�治罚他的心��陷没他的心，而且你也如实地宣说他�盗淫妄过失的整个�过，那么有一个所对之人，而且对方�过你宣说以�，完全明白，结�。

  http://wenku.baidu.com/view/0dd2c929647d27284b73515c.html

  video version:

  http://www.tudou.com/programs/view/GjNWfgKxGi0/

   

  //\\

• Zenist69

  27 Feb 11, 08:27

  Originally posted by sinweiy:

  extract:-

  好，我们看第六�说四众过戒，这一�戒是在�波罗夷里�的第六�，是属于��的增上戒。也就是说，你能够��这�戒，对你整个的功德有强烈的增上的效果。�过�，你犯了这�戒，对你的功德，对你的阴德将会有所�失。这�戒的��就是宣说四众，它的对象是四众，这个四众包括了大乘的两众跟�乘的两众。大乘是包括�了��戒的出家跟在家的两众，�乘是包括比丘�比丘尼的两众。一个��你宣说在家的���出家的��，或者出家的比丘�比丘尼，他犯了�盗淫妄的�大过失，�使你讲的是真实的，你也犯了��波罗夷罪，是这个��。因为你没有必�宣说，对你�对他都没有好处，自他两伤。

  我们看�一的戒文内容，大家请�掌：
  若佛�，�自说，出家在家���比丘比丘尼罪过，教人说罪过。罪过因�罪过缘�罪过法�罪过业。而��闻外��人，�二乘�人，说佛法中�法�律，常生慈心，教化是�人辈，令生大乘善信。而���更自说佛法中罪过者，是��波罗夷罪。

  好，我们看讲表的说明。身为一个��，他已��了��心，也安����姓，那么他应该�断除以下的犯罪事相跟因缘。先说事相，他亲��宣说，他自己�宣说，宣说�呢？包括了出家���在家��，所谓大乘的二众；以��宣说出家的�乘的两众，所谓比丘�比丘尼，那么你宣说什么呢？你宣说他��人犯了�盗淫妄的罪业，我曾�有亲�，或者我曾��闻，�使你所宣说的是个事实，但是这个就犯了��的�罪。那么��也好，比丘比丘尼也好，都有护�正法续佛慧命的功能，所以你伤害了��的形象，你伤害了比丘�比丘尼的形象，也等于是间接地影�整个三�的�世�三�的弘传，对三�的打击太大。你等于破�了很多人的信心，所以��在这个时候就结�罪。除�你是�下的��，你跟他很熟，他犯了�罪，你用鼓励的心�奖励（�）的心��下��，这个是�犯的。��你�是在他本人���下��，是在别人��宣说，就犯到这�戒。那么这�情况是属于你自己�宣说。第二个你自己没有说，你把这件事情教给别人�宣说，你用暗示的方法，或用直接的方��指导别人�宣说，两个都犯�。这个都是��所应断的犯罪的事相。

  �说明��所应断的整个犯罪的过程，我们看�二的说明。那么身为说四众过罪，它的罪业的�立有四��件，第一个�有说罪之心，你今天去宣说对方的罪过，你是什么心�呢？就是说，你到底是什么样的情况�作犯罪动机呢？在律上说有两�情况，第一个是陷没之心，陷没，就是你希望�过这样宣说，让对方陷入在一��如�的状�。他�能因为你这样宣说，让大家对他失去了信心。你有陷没之心。第二个你有治罚之心，你希望因为你这样宣说使令他得到适当的惩罚，他会因为这样而痛苦。也就是说，简别你在宣说的时候，�是产生一�鼓励的心�。因为你这样宣说，他��能改�嘛�你这样�讲，他�会因为你这样的宣说而产生改�，�而让整个三�形象�到很大的打击，这个就是犯罪动机，你�止的是�去惩罚他的心，第二个你�止�使令他陷入�如�的状�的心。这个就是整个犯罪的动机。这是第一�情况。

  第二个��方便。你用直接的宣说，或者是用间接的暗示，这�作方便。第三个，你真实地讲出他犯了�一�罪，你很清楚地说明他犯了哪一�罪，而且把整个的过程很详细地�述出�。第四个，对方也�懂你的�，当他�懂以�，那么这个时候��的说四众过罪就全部�立，就是整个犯罪因缘。

  我们看第二段。那么身为��应该怎么办呢？怎么去防止这个罪业�生呢？你应该修习护法之行，护�正法之行。也就是说，虽然他人有问题，但是��为护�正法的缘故，必须�默然而�能宣说。因为你这样宣说，破�了正法的相续。所以���便�到了邪�的外�的�人跟二乘的�人，这个外�是行为有邪�，这个二乘他是内心很清净，但是他�想上邪�，因为他有严�的法执。我们看到外��批评大乘佛法，看到二乘�批评大乘佛法，说是�法�律，就是他说法说�法，说大乘哪一部�典�是佛说的，大乘�一部律�是佛说的。说����说自己去诽谤，�便他�到别人去诽谤大乘佛法，内心当中产生慈悲心，产生��之心，用��方便�教化这些人，希望他们��宣说。应该是��处处�想到，这个正法必须在人世间�一代一代地相续下去，这是���培养这样的观念。

  但是身为一个��，�但没有护法之心，而�而自己去宣说四众的过错，间接使令佛法的弘传产生了障�，产生了佛法中的罪过，就是众生�到你这样讲，他对大乘佛法产生了一�退转的心�。那你这样讲我就�学佛了，你看我心目中的��是这样�，那我干脆，人有问题，那么他就牵入法，所以人跟法是�能分开的。他认为这个人的行为有问题，他所讲的法都有问题。所以因为对人的�满，就牵入了佛法，就使令很多学法的人退失了大乘的信心。这个时候��结了波罗夷罪，因为是你引起的。这个是整个佛陀制戒的过程。

  我们看罪相轻�。这个罪相轻�有两方�。第一个就是你所宣说的对象，你说四众过是讲�呢？�设你是讲大乘的比丘�比丘尼，比如说北传的，汉传的僧团大部分都有���戒，那这样�犯�。因为你破�了大乘��的形象，也就影�到居士对大乘佛法的信心，所以这个犯�。�设你所批判的是一个�传的比丘�比丘尼，相对是比较轻。因为我是一个大乘弟�，我看到�乘有过失，我�会退失对大乘的信心，所以他因为�破�大乘的信心，所以相对制得比较轻。所以你所宣说的对象在判定罪相轻�是有关系的。

  第二个你是对��宣说，这件事你是��说呢？他是说，对没有���戒的人说��七众过，犯�。你�没有比丘�比丘尼戒的人说二众过，犯�。这个��就是说，你�下�的人�宣说上�的过错，如果你��辈的还好一点，因为�辈的他信心很�固。你�他的弟��宣说他师父的过错，正是犯�，因为这两个关系密切。�下�的人�宣说上�的过错，这个是佛陀正�所制的。

  我们看具六缘��。第一个是众生，你所宣说的是一个出家的��跟在家��，乃至于比丘�比丘尼，而且你很清楚他的身份。第三个你有真实的�治罚他的心��陷没他的心，而且你也如实地宣说他�盗淫妄过失的整个�过，那么有一个所对之人，而且对方�过你宣说以�，完全明白，结�。

  http://wenku.baidu.com/view/0dd2c929647d27284b73515c.html

  video version:

  http://www.tudou.com/programs/view/GjNWfgKxGi0/

   

  //\\

  济群法师说：“尤其应该注æ„�的是，说四众过是指犯戒的事，若是四众弟å­�有对佛法è§�解上的错误，放心大胆指出，这是没è¯�好说的。”
  
  最著å��的邪师莫过于佛在世时的æ��婆达多，他是ä¸�是出家的法师？我们å�¯ä¸�å�¯ä»¥æ‰¹é©³ä»–的邪说？佛陀当时那些佛弟å­�们对æ��婆达多的批评也是犯“说四众过”？也æ�¥çœ‹çœ‹ä½›é™€æ˜¯æ€Žä¹ˆå�šçš„å�§ï¼Œéš¾é�“作为表率的佛陀也犯“说四众过”？

  http://hi.baidu.com/%B0%A2%B1%C8%BC%D7%B5%B1%B8%C2/blog/item/870f02a96c5ae9bbca130c64.html

• sinweiy

  27 Feb 11, 09:08

  ç ´è§� EXTREME view is much different. EXTREME view in term of telling people to kill their parent, do sucide bombing, saying there's no cause and effect, no pureland, ALL and ALL, HARMING OTHERES etc. that then we can opposite. better play safe than be sorry.

  extract:

  我们看�四的开缘情况。说罪之心，�奖励之心，��治罚心或陷没心而宣说。你知�这个��犯了�罪，你�下去找他，你跟他交情�错。你跟他��说，��人啊，我是为你好，你最好这件事���了。那么你是用鼓励的心�，而�是以陷没心或治罚心�宣说，那么在律上说，你�以有三次的��。第一次的��，他没有�应；你找适当的机会���一次，他�没有�应；�讲第三次，他都没有�应。这个时候，��就�应该�讲下去了，默然离开就�以了。因为你已��至义尽了，你�过三次的��。你�点醒他，他都没有醒过�，你该�的都�了。这个时候开缘。

  è¿™æ�¡æˆ’它的æ„�æ€�我们讲一下。它的整个制戒的é�“ç�†åœ¨å“ªé‡Œï¼Ÿå› ä¸ºä½›æ³•äºŒå®�赖僧弘传，三å®�çš„ä½�世是é� ä¸€ä¸ªæœ‰æ˜Žäº†æ€§çš„僧å®�æ�¥ä½�æŒ�。因为佛陀ç�­åº¦äº†ï¼Œåœ¨è¿™ä¸ªä¸–间上å�ªå‰©ä¸‹ä½›åƒ�，佛åƒ�也ä¸�能讲è¯�。法å®�是放在图书馆，它自己也ä¸�能讲è¯�。所以佛å®�跟法å®�在世间上的æµ�传是é� è�©è�¨åƒ§å®�çš„å�‘心，æ‰�使令这个代代的光明能够æµ�传到世间上去。所以三å®�çš„ä½�世是é� ä¸€ä¸ªæœ‰æ˜Žäº†æ€§çš„人，这个人是僧å®�æ�¥ä½�æŒ�ä½›å®�跟法å®�。那么这个人就很é‡�è¦�了。我们一般人的概念是人跟法是分ä¸�开的。有些人说“ä¾�法ä¸�ä¾�人”，其实这å�¥è¯�是我们一般人å�šä¸�到的。人跟法是分ä¸�开的。我ä¸�知é�“诸ä½�想法是什么？你的师父出现é‡�大过失，他教导你法的时候，你还会去修，有å�¯èƒ½å�—？ä¸�太å�¯èƒ½ã€‚因为人跟法很难分开。所以你诽谤他的人，就连带ç�€è¿žä»–所弘传的法也产生了障ç¢�，那这个时候å�—伤的是è°�？当然是跟他学的弟å­�嘛ï¼�你怎么破å��我学习的因缘？

  所以在律上说，一个��僧�，�使他犯了错，就�什么呢？譬如死尸，犹能度人。这个人身体死掉了，他死掉是他的因果嘛�但是我们抱�死尸，我们还是�以到彼岸嘛�譬如死尸，犹能度人。就是说，这个��有过失，我�能宣说，因为他讲的法还是正法，很多弟�跟他学习，还是�以栽培善根，还是产生增上，这个死尸还是�挥了把这个人从此岸度到彼岸的效果，虽然他自己牺牲掉了。所以�便他的身��有过失，��为了护�正法的缘故，�应该�宣说。

  但是有一个例外，这个人�但破戒，还破�，那这个���击鼓而攻之了。因为他�是�下行为有问题而已，他宣

  说的法是错误的，开始在误导众生，一盲引众盲，相牵入��。他说，世间上没有因果，他说没有��世界的存在，大乘佛法�佛说。这个时候他所释放出�的已��是对众生产生引导的力�，那这个就跟这�戒�一样了。所以我们必须厘清破戒跟破�的差别。破戒，他是一个死尸，还是�以帮助人�进。��他的法是正确的，我们没有讲�的余地，��说你，我也一样，我们都没有讲�的余地。因为你讲出�，对大家都没有好处。第一个他��能改�，第二个你讲出�，你伤害你的��心，第三个对整个大乘佛法的弘传产生负�的效果。三方�都�失，讲的人�失，被讲的人�失，学佛的人也�失。三方�都�失，没有一个人得到好处，�有外�最高兴。但是他破�，那就�一样了，那我们就�能包容了，就�能��默然了。所以这�戒大家�把这个破戒跟破�厘清。当然你有�力说，这个法师我就�亲近他了，我也�护�他了，�以，你�以默然离开，�以的，你有选择�。这个是佛陀对��的一个戒法，所谓的说四众过戒，他整个制戒的��在这里。

  anyway, u will still don't believe, i up to people to judge.

• sinweiy

  27 Feb 11, 09:11

  Originally posted by sinweiy:

  
  7. Seventh Major Precept

  On Praising Oneself and Disparaging Others
  A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.

  As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense. (32)

   

  moreover:

  我们看第七�自赞�他戒。那么这�戒它的一个构�因素有两个，一个是贪心，一个是嗔心，贪嗔的和�。这个�了戒的��为了贪求别人的�敬供养的关系而自己赞�自己的功德，第二个因为嗔�别人的关系而�辱他人的过失，就构�这�戒。一方�赞�自己，一方��谤他人。好，我们看戒文：

  
  若佛�，自赞�他，亦教人自赞�他。�他因��他缘��他法��他业。而��应代一切众生，�加�辱，�事�自己，好事与他人。若自扬己德，�他人好事，令他人��者，是��波罗夷罪。

  /\

  ps: anyway those have not take up Bodhisattva precepts yet, still not so serious.

• Hun7qing77

  27 Feb 11, 11:52

  慧律法师：说僧过� 犯大�罪

   

  �八者众多苾��苾�尼�，率而呵举破戒苾�。】注�哦�这个�特别注�，众多这两个字�特别的强调。以�没有报章�志，没有什么E�mail�传真，没有什么电�，统统没有。

  在这里这个众多就是指今日的媒体，你��在现在的电脑�E�mail�传真�用电��电视�报章�志，攻击伤害三�统统算。佛在世没有这样的媒体，�过媒体�谤的统统算众多。

  �设�实事而呵举者，尚�应�，况于�实？】

  设就是�设，�设你�照有这些事实�呵举，佛也是��许的。因为你�是比丘，你�是出家众。尚�应�，就是：尚�应如此。佛也�对��许你��便便的，就是有事实你都�够资格，都��许你这样�，何况��途说，�是实在的。

  �由此�知，�但在家信众说比丘过�，犯大�罪，彼��报；身为出家僧众，说比丘过�，也是�样犯大�罪。】

  我在讲�说法中一直��的讲，佛门�怕外�的，外�伤害�了佛教的。佛门怕的就是内�，出家攻击出家人，出家攻击在家，在家攻击在家人，这个居士林攻击�外一个念佛会，这个念佛会攻击�外一个放生会，这个放生会攻击�外一个��戒会，这个��戒会攻击�外一个功德会�慈善会，这个都��佛门�幸，悲哀。��是佛说的，��是佛门，�管大��二乘，一律应�到尊�。

  　　我的�念就是一�一木都有它生存的空间，八大宗派都应�到尊�。一个信徒�一个法师，有一个个人的因缘。进�讲堂�出去讲堂，统统��好，��心有正法。佛门�是作生�，我们�拥护正法。今天如果说，文殊讲堂拥有很多的信徒，�是你看的��是表相的活动，没有正法。�能让在座诸�的法师跟护法居士解脱，那我现在信徒好几百万有什么用呢？一盲引众盲，相将入��，是�是？因此一�一木都有它生存的空间，八大宗派都应�到尊�。一个法师有一个法师的法，一个在家居士有在家居士个人的因缘，我们给予�对的尊�。自由�志用般若智慧�抉择，�自内心的欢喜，这样�是正确的佛弟�的�度。

   ã€�因此，佛陀为了é�¿å…�ç¼�素造å�£ä¸šï¼Œç‰¹åˆ«æ•™æˆ’僧众，ä¸�å¾—å�‘未å�—具戒者说比丘过æ�¶ã€‚】　

  �就是出家众；素就是在家众；未�具戒者，就是没有�到比丘戒的。比丘里�的事情都�能跟沙弥说，��以的。�具足戒的人，内部�管怎么样�的，都�关于沙弥的事情，也�关于护法居士的事情。

  所以��讲堂的，我都跟他特别�咛，尤其是师妈（慧律法师的�亲），出家人的事情�关你的事。你好好的念�无阿弥陀佛，�无阿弥陀佛，知��？八�四了，快往生了，今天晚上�饭还把牙齿整排拿起�刷刷牙，边��哨边刷牙�装上去。八�几了，我都五�二了，�过汤圆就五�二了，是�是？�讲堂的护法居士�到这个�战战兢兢，如临深渊，如履薄冰，特别注�。

  ã€�若说过æ�¶ï¼Œåˆ™ç ´æ³•èº«ã€‚”】法身å�«å�šæ…§å‘½ï¼Œå°±ä¼šæ–­äº†æ— é‡�无边众生的法身慧命。若è¦�佛法兴，唯有僧赞僧。如果你想è¦�佛教兴盛，å�ªæœ‰åƒ§èµžåƒ§ã€‚

  �文殊师利�若�有男�女人，于信大乘��众生，】这个就�注�了，中国大陆佛弟�都是信奉大乘的，�湾的佛弟�都是信奉大乘的��。中国大陆跟�湾，都是有���戒的，这个统统��信大乘��众生。

  　　所以我今生今世因为有看过律学，我特别有一个优点：无论这个法师多么的离谱，我一定�会跟在家居士说一��。还有，无论这个护法居士怎么样，我也�对会圆满的传达，我�对�会挑拨离间。因为我�想下地狱，我就是看过这一段，从出家我就看过这一段。�����心行���的，一律赞�。��你�是释迦牟尼佛，你一定有缺点。缺点我�看，好��赞�，我说。因为我�想下地狱，我想让佛教兴盛。

  慧律法师开示《说僧尼是�过�，犯无��罪》

   

  我在这里说些，�是�倡比丘作�犯戒，也�是包�僧人的罪行，而是旨在�醒出家僧侣�在家���警防�业，��因为别人错误了，自己也去错误，别人破戒了，自己也去破戒。须知自己生死自己了，自己�饭自己饱�他�造业他得果报，你��谤僧人，你就�下地狱�破戒作�那是他的事，谤僧�报那就是你的事。在家信众说比丘过�，犯大�罪，必��报；身为出家僧众，说比丘过�，也是�样犯大�罪。因此，佛陀为了���素造�业，特别教戒僧众，�得�未�具戒者说比丘过�。

   

  外�俗人是没有资格举��谈论僧人的过�。佛告尊者优波离言：我终�许外��俗人举苾�（比丘）罪，举就是举�。我�对��许外��世俗人举比丘的罪。世俗人没有智慧，�是凭藉自己的观念，所以他怎么够资格�举比丘的够资格�举比丘的罪呢？他看的�是外相，没有看到真正的内涵。

  我们凡夫的�解，有的时候会错误的，圣人的境界，�是我们凡夫所能知�的。所谓�地的��，就�知二地��的境界；�地��，就�知�等觉��的境界；�果阿罗汉，也就�知�二果阿罗汉的境界。许多僧人看上去疯疯颠颠，但实际上是外浊内清，是��示现，是教化众生的。

• Zenist69

  27 Feb 11, 12:46

  Originally posted by Hun7qing77:

  慧律法师：说僧过� 犯大�罪

   

  �八者众多苾��苾�尼�，率而呵举破戒苾�。】注�哦�这个�特别注�，众多这两个字�特别的强调。以�没有报章�志，没有什么E�mail�传真，没有什么电�，统统没有。

  在这里这个众多就是指今日的媒体，你��在现在的电脑�E�mail�传真�用电��电视�报章�志，攻击伤害三�统统算。佛在世没有这样的媒体，�过媒体�谤的统统算众多。

  �设�实事而呵举者，尚�应�，况于�实？】

  设就是�设，�设你�照有这些事实�呵举，佛也是��许的。因为你�是比丘，你�是出家众。尚�应�，就是：尚�应如此。佛也�对��许你��便便的，就是有事实你都�够资格，都��许你这样�，何况��途说，�是实在的。

  �由此�知，�但在家信众说比丘过�，犯大�罪，彼��报；身为出家僧众，说比丘过�，也是�样犯大�罪。】

  我在讲�说法中一直��的讲，佛门�怕外�的，外�伤害�了佛教的。佛门怕的就是内�，出家攻击出家人，出家攻击在家，在家攻击在家人，这个居士林攻击�外一个念佛会，这个念佛会攻击�外一个放生会，这个放生会攻击�外一个��戒会，这个��戒会攻击�外一个功德会�慈善会，这个都��佛门�幸，悲哀。��是佛说的，��是佛门，�管大��二乘，一律应�到尊�。

  我的�念就是一�一木都有它生存的空间，八大宗派都应�到尊�。一个信徒�一个法师，有一个个人的因缘。进�讲堂�出去讲堂，统统��好，��心有正法。佛门�是作生�，我们�拥护正法。今天如果说，文殊讲堂拥有很多的信徒，�是你看的��是表相的活动，没有正法。�能让在座诸�的法师跟护法居士解脱，那我现在信徒好几百万有什么用呢？一盲引众盲，相将入��，是�是？因此一�一木都有它生存的空间，八大宗派都应�到尊�。一个法师有一个法师的法，一个在家居士有在家居士个人的因缘，我们给予�对的尊�。自由�志用般若智慧�抉择，�自内心的欢喜，这样�是正确的佛弟�的�度。

   ã€�因此，佛陀为了é�¿å…�ç¼�素造å�£ä¸šï¼Œç‰¹åˆ«æ•™æˆ’僧众，ä¸�å¾—å�‘未å�—具戒者说比丘过æ�¶ã€‚】

  �就是出家众；素就是在家众；未�具戒者，就是没有�到比丘戒的。比丘里�的事情都�能跟沙弥说，��以的。�具足戒的人，内部�管怎么样�的，都�关于沙弥的事情，也�关于护法居士的事情。

  所以��讲堂的，我都跟他特别�咛，尤其是师妈（慧律法师的�亲），出家人的事情�关你的事。你好好的念�无阿弥陀佛，�无阿弥陀佛，知��？八�四了，快往生了，今天晚上�饭还把牙齿整排拿起�刷刷牙，边��哨边刷牙�装上去。八�几了，我都五�二了，�过汤圆就五�二了，是�是？�讲堂的护法居士�到这个�战战兢兢，如临深渊，如履薄冰，特别注�。

  ã€�若说过æ�¶ï¼Œåˆ™ç ´æ³•èº«ã€‚”】法身å�«å�šæ…§å‘½ï¼Œå°±ä¼šæ–­äº†æ— é‡�无边众生的法身慧命。若è¦�佛法兴，唯有僧赞僧。如果你想è¦�佛教兴盛，å�ªæœ‰åƒ§èµžåƒ§ã€‚

  �文殊师利�若�有男�女人，于信大乘��众生，】这个就�注�了，中国大陆佛弟�都是信奉大乘的，�湾的佛弟�都是信奉大乘的��。中国大陆跟�湾，都是有���戒的，这个统统��信大乘��众生。

  所以我今生今世因为有看过律学，我特别有一个优点：无论这个法师多么的离谱，我一定�会跟在家居士说一��。还有，无论这个护法居士怎么样，我也�对会圆满的传达，我�对�会挑拨离间。因为我�想下地狱，我就是看过这一段，从出家我就看过这一段。�����心行���的，一律赞�。��你�是释迦牟尼佛，你一定有缺点。缺点我�看，好��赞�，我说。因为我�想下地狱，我想让佛教兴盛。

  慧律法师开示《说僧尼是�过�，犯无��罪》

   

  我在这里说些，�是�倡比丘作�犯戒，也�是包�僧人的罪行，而是旨在�醒出家僧侣�在家���警防�业，��因为别人错误了，自己也去错误，别人破戒了，自己也去破戒。须知自己生死自己了，自己�饭自己饱�他�造业他得果报，你��谤僧人，你就�下地狱�破戒作�那是他的事，谤僧�报那就是你的事。在家信众说比丘过�，犯大�罪，必��报；身为出家僧众，说比丘过�，也是�样犯大�罪。因此，佛陀为了���素造�业，特别教戒僧众，�得�未�具戒者说比丘过�。

   

  外�俗人是没有资格举��谈论僧人的过�。佛告尊者优波离言：我终�许外��俗人举苾�（比丘）罪，举就是举�。我�对��许外��世俗人举比丘的罪。世俗人没有智慧，�是凭藉自己的观念，所以他怎么够资格�举比丘的够资格�举比丘的罪呢？他看的�是外相，没有看到真正的内涵。

  我们凡夫的�解，有的时候会错误的，圣人的境界，�是我们凡夫所能知�的。所谓�地的��，就�知二地��的境界；�地��，就�知�等觉��的境界；�果阿罗汉，也就�知�二果阿罗汉的境界。许多僧人看上去疯疯颠颠，但实际上是外浊内清，是��示现，是教化众生的。

  I prefer Ji Qun Dharma Master take on this issue.

  济群法师说：“...若是四众弟å­�有对佛法è§�解上的错误，放心大胆指出，这是没è¯�好说的。”
  
  最著å��的邪师莫过于佛在世时的æ��婆达多，他是ä¸�是出家的法师？我们å�¯ä¸�å�¯ä»¥æ‰¹é©³ä»–的邪说？佛陀当时那些佛弟å­�们对æ��婆达多的批评也是犯“说四众过”？也æ�¥çœ‹çœ‹ä½›é™€æ˜¯æ€Žä¹ˆå�šçš„å�§ï¼Œéš¾é�“作为表率的佛陀也犯“说四众过”？

  'cause if one dun point out false view propagating by whoever asap, then wait until who and when then point out?? Let nature run its cause?? Thats not being vigilant isn't it?? Thats being passive isn't it??

• Hun7qing77

  27 Feb 11, 13:17

  慧律法师已�说的很清楚了>无论这个法师多么的离谱，我一定�会跟在家居士说一��。还有，无论这个护法居士怎么样，我也�对会圆满的传达，我�对�会挑拨离间。因为我�想下地狱，

  我们凡夫的�解，有的时候会错误的，圣人的境界，�是我们凡夫所能知�的。所谓�地的��，就�知二地��的境界；�地��，就�知�等觉��的境界；�果阿罗汉，也就�知�二果阿罗汉的境界。许多僧人看上去疯疯颠颠，但实际上是外浊内清，是��示现，是教化众生的。

   

  末学也�是一介凡夫, 唯有��法师的教晦. 末学��想�为慧律师父�中的地狱敢死队.(LOL)

   

  心地法门

  慧律法师主讲

  如果说师长实在是很大的�劣跟错误，我们必须�下跪顶礼，而且好好的跟师长讨论，而且��以伤到师长的心。譬如说我们�纠正师长的错误，我们第一个必须�先下跪�先顶礼，而且�好好的跟师长谈。但是有一点，我们看到师长的错误，是�是真的师长的错误，还是你们这些凡夫俗�看错了眼，那还是个问题。人家也许是��，��以用自己的胸��衡�这些��们。因此最主�的就是�顺，�顺这一�路。

  所以有两�人你们一定��。�管大沙弥��沙弥，这两�人一定��，如果你肯接�我的�告，你一生一世就会�用无尽。第一个，你一定��那个有�验的人。这一�路是他走过�的，��有�验的人很��。�一个办过这件事情的人的�验，�以�掉你�年的时间。第一个很��，��有�验的人。第二个，��大智慧的人的�，大智慧的人的�。他充满�智慧，他怎么样�，是��善�很明白，��大智慧的人的�。两�人，你们一定�好好的去�他的�。所以百��如一顺。

   

   

   

• realization

  27 Feb 11, 13:20

  Originally posted by sinweiy:

  ç ´è§� EXTREME view is much different. EXTREME view in term of telling people to kill their parent, do sucide bombing, saying there's no cause and effect, no pureland, ALL and ALL, HARMING OTHERES etc. that then we can opposite. better play safe than be sorry.

  What to me is even more scary is the insidious erosion of the Dharma such that people no longer know what is what anymore.  Because not all lay practitioners will have ease of access or the time to read the sutras widely, many will rely on their Dharma teachers to feed them information. 

  What's straightforward about people who outright teach stuff like suicide bombing or say that there's no cause and effect is that these mistakes can be easily detected by almost anyone.  It's a no-brainer to realise that these are extreme and wrong.  Therefore, almost no pointing out is necessary for all but the most deluded/misled.

• Zenist69

  27 Feb 11, 13:55

  Originally posted by Hun7qing77:

  慧律法师已�说的很清楚了>无论这个法师多么的离谱，我一定�会跟在家居士说一��。还有，无论这个护法居士怎么样，我也�对会圆满的传达，我�对�会挑拨离间。因为我�想下地狱，

  我们凡夫的�解，有的时候会错误的，圣人的境界，�是我们凡夫所能知�的。所谓�地的��，就�知二地��的境界；�地��，就�知�等觉��的境界；�果阿罗汉，也就�知�二果阿罗汉的境界。许多僧人看上去疯疯颠颠，但实际上是外浊内清，是��示现，是教化众生的。

   

  末学也�是一介凡夫, 唯有��法师的教晦. 末学��想�为慧律师父�中的地狱敢死队.(LOL)

   

  心地法门

  慧律法师主讲

  如果说师长实在是很大的�劣跟错误，我们必须�下跪顶礼，而且好好的跟师长讨论，而且��以伤到师长的心。譬如说我们�纠正师长的错误，我们第一个必须�先下跪�先顶礼，而且�好好的跟师长谈。但是有一点，我们看到师长的错误，是�是真的师长的错误，还是你们这些凡夫俗�看错了眼，那还是个问题。人家也许是��，��以用自己的胸��衡�这些��们。因此最主�的就是�顺，�顺这一�路。

  所以有两�人你们一定��。�管大沙弥��沙弥，这两�人一定��，如果你肯接�我的�告，你一生一世就会�用无尽。第一个，你一定��那个有�验的人。这一�路是他走过�的，��有�验的人很��。�一个办过这件事情的人的�验，�以�掉你�年的时间。第一个很��，��有�验的人。第二个，��大智慧的人的�，大智慧的人的�。他充满�智慧，他怎么样�，是��善�很明白，��大智慧的人的�。两�人，你们一定�好好的去�他的�。所以百��如一顺。

   

   

   

  What do u suggest when there's a sect willfully spreading false view here in Singapore and there're no senior monks or any local buddhist organizations stand up and speak up against the false view? I am all ear and open minded. Kindly let me know your take on this.

• Weychin

  27 Feb 11, 14:05

  Originally posted by realization:

  What to me is even more scary is the insidious erosion of the Dharma such that people no longer know what is what anymore.  Because not all lay practitioners will have ease of access or the time to read the sutras widely, many will rely on their Dharma teachers to feed them information. 

  What's straightforward about people who outright teach stuff like suicide bombing or say that there's no cause and effect is that these mistakes can be easily detected by almost anyone.  It's a no-brainer to realise that these are extreme and wrong.  Therefore, almost no pointing out is necessary for all but the most deluded/misled.

  Don't that for granted, if it is so straight forward then why do people still take to suicide bombing?  Why do a lot people still celebrate and cheer when there are bombings, stoning?

  It is because in different environments values what we hold dear is not regarded as noble. Only when all hold noble to such ideals then we begin to compare.

• Weychin

  27 Feb 11, 14:10

  Only when we sincerely and diligently practice and  follow our faith, then we can fathom the profound meanings.

  It is only we diligently study both our and other teachings, then only can we begin to see how much further our teachings can bring us to. Not to do so is to pay cursory attention and form summary judgements. 

   

• Zenist69

  27 Feb 11, 14:15

  Originally posted by sinweiy:

  ç ´è§� EXTREME view is much different. EXTREME view in term of telling people to kill their parent, do sucide bombing, saying there's no cause and effect, no pureland, ALL and ALL, HARMING OTHERES etc. that then we can opposite. better play safe than be sorry.

  False view means false view. Ji Qun Dharma Master didn't say, we should speak up against false view ONLY WHEN ITS EXTREME VIEW!!

  He said, "...若是四众弟å­�有对佛法è§�解上的错误，放心大胆指出，这是没è¯�好说的。” Simple as that.
  

   

• Zenist69

  27 Feb 11, 14:20

  Originally posted by Weychin:

  Only when we sincerely and diligently practice and  follow our faith, then we can fathom the profound meanings.

  It is only we diligently study both our and other teachings, then only can we begin to see how much further our teachings can bring us to. Not to do so is to pay cursory attention and form summary judgements. 

   

  And thats from the POV of which religion??? Did Buddhism require us to learn both Buddhism teachings and other teachings? Maybe only if we have spare time isn't it?

  U mean to pass off non Buddhism text as Buddhism text to the newbie, that action, there's a profound meaning in it?? Which Buddhism text support Buddhist to do just that, passing off non buddhism text as buddhism text to the newbie ?? Would you please kindly show us.

• Weychin

  27 Feb 11, 14:32

  Originally posted by Zenist69:

  And thats from the POV of which religion??? Did Buddhism require us to learn both Buddhism teachings and other teachings? Maybe only if we have spare time isn't it?

  U mean to pass off non Buddhism text as Buddhism text to the newbie, that action, there's a profound meaning in it?? Which Buddhism text support Buddhist to do just that, passing off non buddhism text as buddhism text to the newbie ?? Would you please kindly show us.

  I think non Buddhist are not promoted as a Buddhist text. Recommended reading for people from a Taoist and Confucianist background. Please provide proof that non Buddhist classics are declared as Buddhist!

  Before he taught Buddhism, the Buddha did not learn Buddhism, so how did he derive and come out with Buddhism ,whom did he first taught the Dharma, how did he explain the Dharma with. Nobody except him, knew the Dharma?!!

   

   

• Weychin

  27 Feb 11, 14:35

  If you do not read diligently both non Buddhist and Buddhist teachings and passing comments. You will say they are different , but you are not really qualified to say what!

  You will forming opinions based on hearsay! 

• Zenist69

  27 Feb 11, 14:56

  Originally posted by Weychin:

  I think non Buddhist are not promoted as a Buddhist text. Recommended reading for people from a Taoist and Confucianist background. Please provide proof that non Buddhist classics are declared as Buddhist!

  Before he taught Buddhism, the Buddha did not learn Buddhism, so how did he derive and come out with Buddhism ,whom did he first taught the Dharma, how did he explain the Dharma with. Nobody except him, knew the Dharma?!!

   

   

  -- i had personally come across people from mjk camp, pushing di zi gui as buddhism text! he said the text done a better job than the hinayana vehicle in delivering morality!  thats sneakingly, deceptively passing out non buddhism text as buddhism text!

  --- How did he Buddha come up with Buddhism? From him Buddha! His effort and wisdom, and his good karmic root. What are u trying to tell us? Buddha teach the people around him non buddhism dharma?? Please stop this twist and turn rhetoric and go straight to the point, would u please?

   

• Zenist69

  27 Feb 11, 15:00

  Originally posted by Weychin:

  If you do not read diligently both non Buddhist and Buddhist teachings and passing comments. You will say they are different , but you are not really qualified to say what!

  You will forming opinions based on hearsay! 

  I dun have to dilligently read both non buddhist and buddhist teachings and i could tell di zi gui is a non buddhism book. it is a book base on confucianism. and thats not based on hearsay.

  and if u indeed had dilligently read both non buddhist and buddhist teaching, u should stop defending mjk supporters passing out di zi gui a non buddhism book as buddhism book.

• Weychin

  27 Feb 11, 15:04

  Originally posted by Zenist69:

  -- i had personally come across people from mjk camp, pushing di zi gui as buddhism text! he said the text done a better job than the hinayana vehicle in delivering morality!  thats sneakingly, deceptively passing out non buddhism text as buddhism text!

  --- How did he come up with Buddhism? From him Buddha! His effort and wisdom, and his good karmic root. What are u trying to tell us? Buddha teach the people around him non buddhism dharma?? Please stop this twist and turn rhetoric and go straight to the point, would u please?

   

  That person may have good intention, but lacks wisdom, just like a saleman who sells his product by denigrating others! The person is ignorant, whether by guile or plain ignorant, I do not know ,but you know better! But now your emotions are now disturbed!

• Hun7qing77

  27 Feb 11, 15:10

  Zenist师兄

   

  正如您所言,既然无高僧大德�佛教团体出�指正, 那我们唯有管好自已的修行. 您��本地最大中文书局, 大�售���宗自�自擂神通(�为正信佛�所接�)的书藉�,其�场亦于年�建�,我们能阻止其书藉的留通�? 能�让其建�场�? 既然�我们能力所�,那唯有管好自己.

   

  您大德该�会也想�场什么<莲花�命>�!

   

  ��已�的辨论,�会使内心产生对立.

• Zenist69

  27 Feb 11, 15:10

  Originally posted by Weychin:

  That person may have good intention, but lacks wisdom, just like a saleman who sells his product by denigrating others! The person is ignorant, whether by guile or plain ignorant, I do not know ,but you know better! But now your emotions are now disturbed!

  Its not just one person. I noe of another case people from MJK camp pushing di zi gui to newbie. Deceptively pushing a non buddhism book to the newbie. Dun tell me its just some fluke, the MJK camp dun have the habit of deceptively pushing non buddhism book to the newbie???

  I am concerned. 'cause I do care a bit about Buddhism. I dun think deceptively pass out non buddhism book as buddhism book is good for the reputation and future of buddhism here in spore.

   

• Zenist69

  27 Feb 11, 15:16

  Originally posted by Hun7qing77:

  Zenist师兄

   

  正如您所言,既然无高僧大德�佛教团体出�指正, 那我们唯有管好自已的修行. 您��本地最大中文书局, 大�售���宗自�自擂神通(�为正信佛�所接�)的书藉�,其�场亦于年�建�,我们能阻止其书藉的留通�? 能�让其建�场�? 既然�我们能力所�,那唯有管好自己.

   

  您大德该�会也想�场什么<莲花�命>�!

   

  ��已�的辨论,�会使内心产生对立.

  Its out of context. your so called big chinese bookstore is not a buddhist zendo, or buddhist bookstore. the buddhist not suppose to interfere with the running of a big chinese bookstore. But the issue I brought up is about false view propagating by some so call buddhist sect.

  is this your suggestion, answer? just practice our own, care for our own realization, and just ignore the problem of false view prevelantly being spread by some so call buddhist sect? is this in line with the spirit of mahayana buddhism? 自了汉way of life?

• Weychin

  27 Feb 11, 15:21

  Originally posted by Zenist69:

  Its not just one person. I noe of another case people from MJK camp pushing di zi gui to newbie. Deceptively pushing a non buddhism book to the newbie. Dun tell me its just some fluke, the MJK camp dun have the habit of deceptively pushing non buddhism book to the newbie???

  I am concerned. 'cause I do care a bit about Buddhism. I dun think deceptively pass out non buddhism book as buddhism book is good for the reputation and future of buddhism here in spore.

   

  The question now it whether the non buddhist text is actually promoted as a Buddhist text, or you have interpreted it that way by Reverend Jing Kung followers in spreading the Dharma. 

  If it is actually so:-

  Right action:-

  Then correct the offender! Explain to him with all you patience and wisdom to correct his views. Explain why it is wrong or the way he recommended  the reading is inappropriate.

  Are you able to do that with calmness of mind/? Instead seething with indignance spreading it here?