about 鬼神ghostly deva

• sinweiy

  30 Apr 11, 08:44

  gather from Master Yin Guang �光大师 (who's able to decern them)

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_05.htm

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_01.htm

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_04.htm

  鬼神

  鬼神有邪有正。邪鬼神。则真妖以求人敬者。正鬼神则护国佑民之善神。若求大

  士固�须求鬼神。如得其王。民自顺从耳。�鬼神于��或能救。于定业则�能救。若大士则大。�。定。�定。通能救。唯视其人之诚与�也。

   

  扶乩与他心通

  扶乩多是�鬼�冒仙佛神圣。鬼之劣者，或无此他心通力。其优者则能知人心，

  故能借人之�明智识而为之。然此鬼之�，但能于人现知之心，借而为用。于识

  田中有，现知中无者，或此义�已所知者，便�能引以示人。其去业尽情空之他

  心通，实有天渊之远。

   

  祈求鬼神

  世人有病，�有�险�难等，�知念佛修善，妄欲祈求鬼神，�致�害生命，业

  上加业，实为�怜。人生世间，凡有境缘，多由宿业，既有病苦，念佛修善，�

  悔宿业，业消则病愈，彼鬼神自己尚在业海之中，何能令人消业。�有大�力之

  正神，其�力若比佛��之�力，直���之比日光。佛弟���佛��祈祷，

  �鬼神祈祷，�为邪�。

   

  外�论佛之过

  乩�所说，多属�鬼�托当人之智识而作。若说世间��，则是者尚多，若说佛法，则�已所知，妄造谣言。如金刚直解�，所附之先天�佛��，乃�人 慧命

  ，瞎人正眼，��无比之魔�。以此施人，罪过无�矣。

   

  锡箔

  锡箔一事，虽�出佛�，其��甚远。法苑�林有二三页说锡箔(此�金银)�焚

  化衣物(此�布帛)等事，其文乃�中书令岑文本记其师与一鬼官相问答等事，其

  人仿彿是眭�茜。��信佛，�与鬼神，�由与此鬼官相契，�相信，并今岑文

  本为之设食�供彼�诸�从。眭问冥间与阳间，何物�相通？彼云：金银布帛�

  通，然真者�如�者，�令以锡箔贴在纸上，�以纸作绸缎等，便�作金�衣�

  用，此�余年�看者，今�记其在何�何篇，傥详看，当��之，其时在隋之�

  ，以此时岑文本尚在读书，至�则为中书令矣。欲全国之人废除此事，傥真�倡

  ，或�鬼击。世有愚人，�知以物表心，专以多烧为事亦��。当以法力心力加

  �，令其�少�多，以�施自己宗亲与一切孤魂则�。若供佛��则�所宜。然

  佛��岂无所�用尚需世人之供养乎？但世人若�以饮食香花等表其诚心，则将

  无以作感佛��之诚，愚人无知，纵用此以供佛，于一念诚心上论，亦有功德，

  喻如�儿供佛以沙，(阿育王�身事)尚得�轮王报。若愚人�知求生西方，用许

  多金钱买锡箔烧之寄库，实则痴心妄想，以自�自利之心，欲作永远�鬼之计，

  �逢�问是��期有佛事得�资之俗僧，便�彼�行之，故破地狱破血湖还寿生

  者，实�有徒，然����出其�，但�以此�自守，�为明�之人陈说，若固

  执�化之人，亦�得攻击，以致招人怨�，则于己于人于法皆无利益也。

   

  /\

  替死鬼

  溺人之处。常有人溺。�所谓求替死鬼者。当于其处。立一木标。上用�厚白洋

  ��。刻�无阿弥陀佛六字。字�大。�看得远，�能�久。��此祸。以刻此

  字之人之悲心。感佛之慈光加被。以�决�无有此祸。�此��佛慈悲力。��

  �议。

   

  �魔�狂

  �人从无�劫�，所结怨业，无�无边，彼等欲从抱怨，由其有念佛修�之力，

  �能直报。因彼想好境界，彼怨业�现其境界。令彼起欢喜心，谓我修行功夫到家，或谓我已�圣�。由此妄念�固，�失正念。魔鬼�入其�，则�颠�狂，

  佛也�能救矣。世多有用功修行，�颠�狂者，皆因自己�知在�除妄想摄心正

  念上用功。��皆是尚未用功，便想�圣，由终日唯以妄想圣境为事。如饮毒�

  ，�乱无知，谓天转地覆，神奇鬼怪。实则皆自己妄心所感�之魔鬼作用也。

  扶乩

  扶乩一事�皆�鬼�托扶者之智识而为�亦或多由扶者自行造作而庇者�且�全

  无真仙�殆�百次�一临�耳。至言佛���则全是�冒。但扶乩者�多是�人

  为善。纵�真实�因其已挂善之��较之公然为�者�当胜一筹。���明有鬼

  神祸�等事�令人有所�惧。所以�人亦�便故�攻击。奈因其所说��拘与佛

  法���(�知佛法之人扶之��能常说浅近相似之佛法。�知佛法之人扶之�则

  全是胡说巴�。)终多是以鱼目为明���乱佛法�其害甚大。(真知佛法之人�决�附和扶乩。佛制三皈��已分明详切告诫�何况深义。)故凡真佛弟��切��

  �便赞�。

   

• 2009novice

  30 Apr 11, 17:43

  Originally posted by sinweiy:

  gather from Master Yin Guang �光大师 (who's able to decern them)

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_05.htm

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_01.htm

  http://www.jingtu.org/ygds/ygdswdjl/4_3_13_1_4_04.htm

   

  鬼神

  鬼神有邪有正。邪鬼神。则真妖以求人敬者。正鬼神则护国佑民之善神。若求大

  士固�须求鬼神。如得其王。民自顺从耳。�鬼神于��或能救。于定业则�能救。若大士则大。�。定。�定。通能救。唯视其人之诚与�也。

   

  扶乩与他心通

  扶乩多是�鬼�冒仙佛神圣。鬼之劣者，或无此他心通力。其优者则能知人心，

  故能借人之�明智识而为之。然此鬼之�，但能于人现知之心，借而为用。于识

  田中有，现知中无者，或此义�已所知者，便�能引以示人。其去业尽情空之他

  心通，实有天渊之远。

   

  祈求鬼神

  世人有病，�有�险�难等，�知念佛修善，妄欲祈求鬼神，�致�害生命，业

  上加业，实为�怜。人生世间，凡有境缘，多由宿业，既有病苦，念佛修善，�

  悔宿业，业消则病愈，彼鬼神自己尚在业海之中，何能令人消业。�有大�力之

  正神，其�力若比佛��之�力，直���之比日光。佛弟���佛��祈祷，

  �鬼神祈祷，�为邪�。

   

  外�论佛之过

  乩�所说，多属�鬼�托当人之智识而作。若说世间��，则是者尚多，若说佛法，则�已所知，妄造谣言。如金刚直解�，所附之先天�佛��，乃�人慧命

  ，瞎人正眼，��无比之魔�。以此施人，罪过无�矣。

   

  锡箔

  锡箔一事，虽�出佛�，其��甚远。法苑�林有二三页说锡箔(此�金银)�焚

  化衣物(此�布帛)等事，其文乃�中书令岑文本记其师与一鬼官相问答等事，其

  人仿彿是眭�茜。��信佛，�与鬼神，�由与此鬼官相契，�相信，并今岑文

  本为之设食�供彼�诸�从。眭问冥间与阳间，何物�相通？彼云：金银布帛�

  通，然真者�如�者，�令以锡箔贴在纸上，�以纸作绸缎等，便�作金�衣�

  用，此�余年�看者，今�记其在何�何篇，傥详看，当��之，其时在隋之�

  ，以此时岑文本尚在读书，至�则为中书令矣。欲全国之人废除此事，傥真�倡

  ，或�鬼击。世有愚人，�知以物表心，专以多烧为事亦��。当以法力心力加

  �，令其�少�多，以�施自己宗亲与一切孤魂则�。若供佛��则�所宜。然

  佛��岂无所�用尚需世人之供养乎？但世人若�以饮食香花等表其诚心，则将

  无以作感佛��之诚，愚人无知，纵用此以供佛，于一念诚心上论，亦有功德，

  喻如�儿供佛以沙，(阿育王�身事)尚得�轮王报。若愚人�知求生西方，用许

  多金钱买锡箔烧之寄库，实则痴心妄想，以自�自利之心，欲作永远�鬼之计，

  �逢�问是��期有佛事得�资之俗僧，便�彼�行之，故破地狱破血湖还寿生

  者，实�有徒，然����出其�，但�以此�自守，�为明�之人陈说，若固

  执�化之人，亦�得攻击，以致招人怨�，则于己于人于法皆无利益也。

   

  /\

  替死鬼

  溺人之处。常有人溺。�所谓求替死鬼者。当于其处。立一木标。上用�厚白洋

  ��。刻�无阿弥陀佛六字。字�大。�看得远，�能�久。��此祸。以刻此

  字之人之悲心。感佛之慈光加被。以�决�无有此祸。�此��佛慈悲力。��

  �议。

   

  �魔�狂

  �人从无�劫�，所结怨业，无�无边，彼等欲从抱怨，由其有念佛修�之力，

  �能直报。因彼想好境界，彼怨业�现其境界。令彼起欢喜心，谓我修行功夫到家，或谓我已�圣�。由此妄念�固，�失正念。魔鬼�入其�，则�颠�狂，

  佛也�能救矣。世多有用功修行，�颠�狂者，皆因自己�知在�除妄想摄心正

  念上用功。��皆是尚未用功，便想�圣，由终日唯以妄想圣境为事。如饮毒�

  ，�乱无知，谓天转地覆，神奇鬼怪。实则皆自己妄心所感�之魔鬼作用也。

  扶乩

  扶乩一事�皆�鬼�托扶者之智识而为�亦或多由扶者自行造作而庇者�且�全

  无真仙�殆�百次�一临�耳。至言佛���则全是�冒。但扶乩者�多是�人

  为善。纵�真实�因其已挂善之��较之公然为�者�当胜一筹。���明有鬼

  神祸�等事�令人有所�惧。所以�人亦�便故�攻击。奈因其所说��拘与佛

  法���(�知佛法之人扶之��能常说浅近相似之佛法。�知佛法之人扶之�则

  全是胡说巴�。)终多是以鱼目为明���乱佛法�其害甚大。(真知佛法之人�决�附和扶乩。佛制三皈��已分明详切告诫�何况深义。)故凡真佛弟��切��

  �便赞�。

   

  Nice...

  Reminds me of the Di Zang sutra.... there's one section where the Demon Lords promised to protect all good-natured people (sort of reminds me of the unlikely allies lol)

  (阎罗王众赞��第八)

  尔时æ�¶æ¯’鬼王å�ˆæŽŒæ�­æ•¬ç™½ä½›è¨€ï¼šä¸–尊，我等诸鬼王，其数无é‡�，在阎浮æ��，或利益人，或æ�Ÿå®³äººï¼Œå�„å�„ä¸�å�Œã€‚然是业报，使我眷属游行世界，多æ�¶å°‘善。过人家庭，或城邑è�šè�½ï¼Œåº„园房èˆ�。或有男å­�女人，修毛å�‘善事，乃至悬一旛一盖，少香少å�Žï¼Œä¾›å…»ä½›åƒ�å�Šè�©è�¨åƒ�。或转读尊ç»�，烧香供养一å�¥ä¸€å�ˆã€‚我等鬼王敬礼是人，如过去现在未æ�¥è¯¸ä½›ã€‚敕诸å°�鬼，å�„有大力，å�ŠåœŸåœ°åˆ†ï¼Œä¾¿ä»¤å�«æŠ¤ï¼Œä¸�令æ�¶äº‹æ¨ªäº‹ã€�æ�¶ç—…横病，乃至ä¸�如æ„�事，近于此èˆ�等处，何况入门。 

  佛赞鬼王：善哉，善哉��等�与阎罗，能如是拥护善男女等，�亦告梵王�释，令�护�。

   

• sinweiy

  30 Apr 11, 21:45

  鬼王. that also remind me of 鬼�.

   

  《佛说鬼å­�æ¯�ç»�》载，有一鬼å­�æ¯�，为æ�¶ç¥žä¹‹å¦»ï¼Œç”Ÿå­�五百，故å��为鬼å­�æ¯�，因å‰�生å�‘愿，食王èˆ�城所有的儿å­�，由于这邪愿，命终生为è�¯å�‰ï¼Œåœ¨çŽ‹èˆ�城，专门窃食他人的幼儿æ�¥å™‰é£Ÿã€‚众多失去儿å­�，但å�ˆä¸�è§�尸首的父æ¯�，在街上啼哭寻儿，有人求救于众比丘，比丘亦难解疑团。消æ�¯æ�¥åˆ°ä½›æ‰€æ—¶ï¼Œä½›è¯´ï¼šã€Œå›½ä¸­ç›—人å­�çš„ä¸�是凡人，是鬼å­�æ¯�。鬼æ¯�有å�ƒå­�，五百å­�在天上，五百å­�在世间，这å�ƒå­�皆为鬼王，æ¯�一王有数万鬼相éš�。在天上的五百鬼王扰乱诸天，诸天亦无奈；在世间的五百鬼王，扰乱世间的å¸�王å�Šäººæ°‘。ã€�阿难白佛言：「鬼å­�æ¯�æ�¥åˆ°è¿™å›½ä¸­ï¼Œéš¾é�“就任由她作æ�¶å®³æ°‘å�—？ã€�佛对阿难说：「我有一办法，å�¯ä»¤å¥¹ä¸�å†�盗人之å­�。你们伺ä¼�在她的居所附近，等她出去å�Žï¼ŒæŽ³å¥¹ä¸€ä¸ªå„¿å­�回æ�¥ã€‚ã€�众比丘ä¾�计行事。鬼å­�æ¯�盗人å­�回家å�Žï¼Œä¸�è§�å…¶å­�，于是到处寻找，无闲å†�盗人å­�了。鬼å­�æ¯�忙于出城入城啼哭寻å­�，如是过了å��日，ä»�寻ä¸�ç�€ã€‚鬼æ¯�æ¯�天披头散å�‘入于市中，亦ä¸�饮食，惟疯狂忆å­�。这时，佛é�£æ²™é—¨ï¼Œå¯¹å¥¹è¯´ä½›èƒ½çŸ¥è¿‡åŽ»æœªæ�¥ä¹‹äº‹ï¼Œåº”å�‘佛陀求教。鬼æ¯�æ�¥åˆ°ä½›æ‰€ï¼Œæ¬¢å–œé¡¶ç¤¼ï¼Œä½›æ˜ŽçŸ¥æ•…问鬼æ¯�：「你为何在市中啼哭呢？ã€�鬼æ¯�说：「我å­�失亡，ä¸�知去å�‘。ã€�佛继续问：「你去å�šç”šä¹ˆäº‹ï¼ŒæŠŠå„¿å­�留在家中呢？ã€�鬼æ¯�默然ä¸�答。佛é‡�å¤�å†�问，鬼æ¯�ä»�默然。但知é�“所作ä¸�对，于是起立，为佛作礼，头é�¢ç�€åœ°ï¼Œè¯´ï¼šã€Œæˆ‘愚痴故。ã€�ä½›å†�问：「你爱你的儿å­�å�—？ã€�鬼æ¯�说：「当然爱，我的儿å­�èµ·æ�¥æ—¶ï¼Œä¾¿å€šç�€æˆ‘è‚©å‚�。ã€�ä½›å†�问：「你爱你的儿å­�，别人也爱他的儿å­�，你有å­�五百，如今仅å�–你一å­�，你已悲痛万分，而你食他人之å­�，其父æ¯�之悲å�ˆå°†å¦‚何哀æ�¸å‘¢ï¼Ÿä½ åº”当知é�“，你æ�€é£Ÿäººå­�，死入太山地狱中。ã€�鬼æ¯�闻佛所说，心生æ��怖。佛å†�说：「你想得回你的儿å­�å�—？ã€�鬼æ¯�ç«‹å�³å¤´é�¢ç�€åœ°è¯´ï¼šã€Œæ„¿ä½›å“€æ‚¯æˆ‘。ã€�佛便对鬼æ¯�说：「若能得回你的儿å­�，你能自悔å�—？ã€�鬼æ¯�说：「若能得回儿å­�，我愿å�¬ä½›æ•™è¯«ã€‚ã€�于是佛陀为鬼æ¯�授三皈五戒，鬼å­�æ¯�亦在佛å‰�立誓，为安产与幼儿之ä¿�护神。æ�®ã€Šå�—海寄归内法传》å�·ä¸€ä¹‹å�—斋轨则载，西方诸寺祭鬼å­�æ¯�，于门屋处或食厨边，塑画æ¯�抱儿之åƒ�，è†�下有三五å°�儿围绕，åƒ�å‰�盛陈供食，若有疾病无儿媳的人往祭祀，都能所求如愿。 

  /\

• sinweiy

  30 Apr 11, 21:49

  actual sutra:-

  佛说鬼���

  佛游大兜国。时国中有一�人。多�性��。
  常喜行盗人��噉之。亡�家亦�知何�
  �者。行街里啼哭。人已还共议。如是�一
  日。阿难�众沙门。出行辄�啼哭人。已还
  共议。伤哀亡�家。佛�知众沙门议。佛到众
  沙门所。佛问众沙门。�者何等议众沙门。阿
  难白佛言。�者出行分�。�街里有啼哭人
  众多。�问啼哭人。�何为啼哭。报言。生亡我
  �。�知尸死处所。如是啼哭者�一家皆亡
  �。佛便为阿难众沙门说。是国中盗人�者。
  �凡人故。现鬼��。今生作人。喜行盗人�。
  是�有��。五百�在天上。五百�在世间。
  ��皆为鬼王。一王者从数万鬼。如是五百
  鬼王。在天上娆诸天。五百鬼王。在世间娆�
  王人民如是。五百鬼王。天亦无奈何。阿难白
  佛言。鬼���在是国中。今��敕令�盗
  人�耶。佛言大善。�令��盗人�。阿难问
  佛言。当用何等方便。使��盗人�耶。佛便
  语阿难。到是�所居。众沙门共伺是�出已。
  �悉歛��。��精�中逃之。众沙门�往。
  伺是�出行。��歛��。得�数�。逃�
  精�中。是�便�行盗人�。�入�中。��
  其�。便�他人�。�敢��。便行索其�。
  ��中�知其�处。便出行至街里�城中
  �得。�出城外索�得。便入城行�啼哭。如
  是�日。�便狂。被�入市。啼哭自擗扑仰
  天。大呼为狂�语。亦�能�饮食。佛�沙门。
  往视之。��问。何为市中被�啼哭。��
  报沙门言。亡我�众多故哭耳。沙门言。�欲
  得���。�报言。我欲得之。沙门言。�审欲
  得者。是间有佛。�往问佛。佛者知当�已去
  之事。�往则�得��。�闻是语则欢喜�
  解便�沙门。去到佛所。欢喜�为佛作礼。佛
  �问�。何为市中啼哭。�报佛言。亡我�故。
  佛问�。����至何所而亡��。��默
  然�言。佛�问�。���至何所而�。默然
  无语。�知盗人�为�。��起为佛作礼。头
  ��地。我愚痴故。佛�问。�有�爱之�。�
  言。我有��起常欲�我�。佛�问。�有�
  知爱之。何故日行盗他人�。他人有�。亦如
  �爱之。亡�家。亦行�啼哭如�。��盗人
  ��噉之。死�当入太山地狱中。�闻是语。
  便�怖。佛�问。��欲得���。��起�
  �头��地。愿哀我。佛便语�言。��若
  在。��能自悔�。若能自悔。当还��。�
  言。我能自悔。佛言。�能自悔。当作何等
  自悔。�言。我�佛教诫。当�佛语自悔。佛
  还我�。我�敢远离佛所语。佛言。审如�
  语�。�言。我审如佛语。佛便授以五戒。第
  一��生。第二�盗。三�婬。四�两舌。五
  �饮酒。报能悉还其�。佛便为说�有�
  �。皆为说���字。五百�在天上。皆
  是鬼中王。将鬼官属。嫉害娆天民。五百�
  在世间。娆诸人民。��作鬼王。将数万
  鬼。如是五百�。将鬼官属。一��称数。�嫉
  害�。或自称作树木神者。或作地神者。或作
  水神者。或诈为人兄弟妻�。自怨枉家室内
  外者。或作海神者。或作船车神者。或作�宅
  神者。或自称夜在冥中神者。或使人梦寤者。
  或使人�怖。为人作怪者。或自称星死者。自
  称病死者。如是耗乱人。适�在一处。�嫉害
  �。如是矫称。令人祠祀烹�。人�知多为烹
  �。饮食是鬼。是鬼亦�肯食。端嫉害欲使人
  犯�。欲使人入地狱中。��食之。�人祠祀
  喜。如是鬼亦�能护活人命。但益罪。愚痴人
  �知。�鬼贫穷。鬼��闻佛说是语。�一心
  自悔。�得须陀洹�。知方�去事。长跪白佛
  言。我愚痴�知。世世有�乃尔。今我得�戒。
  �惟中正之�。我心皆彻视。还�我��。今
  我乃知。佛所至至语�。愿佛哀我。我欲止
  佛精��。我欲呼��王。我欲使与佛结�。
  我欲报�天上天下人�。佛言善哉。如�有
  是�大善。佛言。�从是已去。当称是语。便止
  佛精�边。其国中人民。无�者�求�。当与
  之�。自在所愿。我当敕�姓。与使�护人。
  �得�妄娆之。欲从鬼��求愿者。�浮陀
  摩尼鉢。姊�炙匿。天上天下鬼属。是摩尼
  鉢主四海内。船车治生有财产。皆属摩尼
  鉢。摩尼鉢与佛结�。�戒主护人财物。炙匿
  主人若有产生当救之。有天王�毘沙门。主
  四天地。护人命。出入常从毘沙门。求愿有大
  鬼王。�阿须伦。主诸龙王。诸毒气人。从求愿
  令毒�干人。求愿当慈心无所用谢。亦无所
  噉食人。从求愿者在人何求与耳。�无所求
  索。亦�责人。人至浮陀摩尼鉢�为作礼

  http://buddha.goodweb.cn/sutra/kgin/kgin21/1262.htm

  /\

• Amitayus48

  4 May 11, 14:47

  正好有一個法國人通�，能把�世的人找回來與家親眷屬談話，也就是附在人身上說話

  我�學佛時，朱�宙�居士給我講了一個故事，所講的都是真實事情，這些事在他的著作裡也有記載。民國�年，有一�財主，在清�時候�的官��，�在上海租界裡。他有四個姨太太，加上自己的元�夫人，共有五個太太。清�亡了之後，他就�在租界念佛，�些慈善事業，大家都稱他「善人�。�了幾年他死了，死了之後，四姨太太�常想念他，就去找通�的人，希望��他的狀�。正好有一個法國人通�，能把�世的人找回來與家親眷屬談話，也就是附在人身上說話。

  這個通�的人收費很高，一次�一�塊銀元，這是一個很大的數字，一般人是付�起的。四姨太太付了錢之後，�了三天還沒有消�，就去找通�的人：「你是�是騙我？�

  法國人說：「我絕��是騙你，我確實去找，找了三天都找�到。�

  然後�說：「你們親戚朋�當中，如果有�世的，我�幫你找一個，證明我�是騙你，我�收一�費用。�

  正好他們家的大兒�剛�世�久，大兒媳婦就說：「好，你去幫我找我的先生。�

  �到幾個�時找到了，他附在人身上，�音確實是她的大兒�，一點都沒錯。就�他死後的狀�，他跟家裡人談了。

  然後��他：「你的父親到哪裡去了？怎麼找�到？�

  他說：「父親墮地�了。�

  家裡人很�驚，他一生行善��德，�好事，天天拜佛念經，怎麼會墮地�？大兒�說在清�末年的時候，北方有�難，�廷命他的父親去賑�，他的父親將賑�的錢挪用了一大部分，所以�民得�到賑款，死了很多人，因此墮地�。他說�在在上海，還有幾個人知�這件事情。於是四姨太太就去找他先生的�朋�，��欽差大臣也�與賑�的，發�確有此事。但是究竟他有沒有�沒�款，就�得而知了。後來他自己於心有愧，將�沒的那些錢拿去�好事，布施�修橋�鋪路，天天拜佛誦經，�舊抵�了罪�，還是�墮地�。

  所以，那個法國人的本事，能找到餓鬼�，地��就沒有辦法了。這與《地�經》講的很�，《地�經》說地��有兩種人�以去，一種是�薩到地�度眾生，�一種就是有地�罪業的人；除這兩種人之外，其他人決定見�到地�。

  朱�居士一生親自�到的這些事情很多，他講業因果報是真實的，決定�是虛妄的。我們懂得這個��與事實真相，自己起心動念�知�約�，���為起個惡念沒有罪，就完全想錯了。大�乘的�罪，經典講得很明白，�乘論事�論心，起心動念�犯戒，�是沒有罪，還是有罪，但是�算犯戒；大乘是起心動念就犯戒，�但有罪�犯戒。這些我們都�明瞭。

  （節錄自《�嚴經》12-17-0362）

• Dawnfirstlight

  4 May 11, 17:45

  Originally posted by Amitayus48:

  正好有一個法國人通�，能把�世的人找回來與家親眷屬談話，也就是附在人身上說話

  我�學佛時，朱�宙�居士給我講了一個故事，所講的都是真實事情，這些事在他的著作裡也有記載。民國�年，有一�財主，在清�時候�的官��，�在上海租界裡。他有四個姨太太，加上自己的元�夫人，共有五個太太。清�亡了之後，他就�在租界念佛，�些慈善事業，大家都稱他「善人�。�了幾年他死了，死了之後，四姨太太�常想念他，就去找通�的人，希望��他的狀�。正好有一個法國人通�，能把�世的人找回來與家親眷屬談話，也就是附在人身上說話。

  這個通�的人收費很高，一次�一�塊銀元，這是一個很大的數字，一般人是付�起的。四姨太太付了錢之後，�了三天還沒有消�，就去找通�的人：「你是�是騙我？�

  法國人說：「我絕��是騙你，我確實去找，找了三天都找�到。�

  然後�說：「你們親戚朋�當中，如果有�世的，我�幫你找一個，證明我�是騙你，我�收一�費用。�

  正好他們家的大兒�剛�世�久，大兒媳婦就說：「好，你去幫我找我的先生。�

  �到幾個�時找到了，他附在人身上，�音確實是她的大兒�，一點都沒錯。就�他死後的狀�，他跟家裡人談了。

  然後��他：「你的父親到哪裡去了？怎麼找�到？�

  他說：「父親墮地�了。�

  家裡人很�驚，他一生行善��德，�好事，天天拜佛念經，怎麼會墮地�？大兒�說在清�末年的時候，北方有�難，�廷命他的父親去賑�，他的父親將賑�的錢挪用了一大部分，所以�民得�到賑款，死了很多人，因此墮地�。他說�在在上海，還有幾個人知�這件事情。於是四姨太太就去找他先生的�朋�，��欽差大臣也�與賑�的，發�確有此事。但是究竟他有沒有�沒�款，就�得而知了。後來他自己於心有愧，將�沒的那些錢拿去�好事，布施�修橋�鋪路，天天拜佛誦經，�舊抵�了罪�，還是�墮地�。

  所以，那個法國人的本事，能找到餓鬼�，地��就沒有辦法了。這與《地�經》講的很�，《地�經》說地��有兩種人�以去，一種是�薩到地�度眾生，�一種就是有地�罪業的人；除這兩種人之外，其他人決定見�到地�。

  朱�居士一生親自�到的這些事情很多，他講業因果報是真實的，決定�是虛妄的。我們懂得這個��與事實真相，自己起心動念�知�約�，���為起個惡念沒有罪，就完全想錯了。大�乘的�罪，經典講得很明白，�乘論事�論心，起心動念�犯戒，�是沒有罪，還是有罪，但是�算犯戒；大乘是起心動念就犯戒，�但有罪�犯戒。這些我們都�明瞭。

  （節錄自《�嚴經》12-17-0362）

  There are a few things which I don't understand here.

  1) I ever read an article saying that by reciting Amitabha Buddha's name, can lighten heavy sins. If that is the case, why the above article said that officer went to hell after death.

  2) I thought if one take the 3 refuge, one will not be born in hell, animals and ghost path ?

  3) 大�乘的�罪，經典講得很明白，�乘論事�論心，起心動念�犯戒，�是沒有罪，還是有罪，但是�算犯戒；大乘是起心動念就犯戒，�但有罪�犯戒。這些我們都�明瞭。

  I thought cause and effect has no discrimination. Why those who practice �乘 and those who practice 大乘 commit the same sin but have different effect ?

• sinweiy

  4 May 11, 20:34

  think i recall, MCK mentioned, 念佛的100種果報, 第一種果報就是下地ç�„. at first He also cannot understand so he went to ask Li Bin Nan. one answer is that these people nianfo is not to reborn in PL, but wish to have "fun", accumulate merit, or wealth, good luck, fame etc.

  當今念佛人念佛，�是求�佑�求財富�求功��求平安�求順��求消��求�難�求治病�求長壽，求世間一切利益，但絕�求往生西方�

  this are fake nianfo people. only 'play play' only. the saying also act as a notice.

  another kind is those who take the precept and purposely break them. break already have to enter hell first said Buddha, unless they repent sincerely.

  　如果��戒或者�了戒犯戒，佛說�「犯戒地�苦�。犯戒的人死了�下地�的，�使你念佛有功德，因為你犯戒了，還得先下地�，地�出來後，修好了�往生。佛說話是�打妄語的，那麼犯戒了怎麼辦？也有一個辦法，�以�下地�，�懺悔，「懺悔�什麼��？就是自已�錯，我錯了，我改�，今後�也��了，這就�懺悔。如果你光是嘴�唱唱念念，心���錯，行動上�改�，那��真的懺悔，這是�懺悔。

  　　還有�論是懺悔也好，�法也好，斷煩惱也好，都�自己�，別人�能代替。比如一人�了錯事情了，�他寫一個悔�書，必須自己寫，你請別人寫沒效果，是�，你自己��錯，�別人來替你�錯，沒有這回事情。(轉自學佛網：http://big5.xuefo.net/show1_5303.htm)

  /\

• sinweiy

  4 May 11, 21:01

  Originally posted by Dawnfirstlight:

  3) 大�乘的�罪，經典講得很明白，�乘論事�論心，起心動念�犯戒，�是沒有罪，還是有罪，但是�算犯戒；大乘是起心動念就犯戒，�但有罪�犯戒。這些我們都�明瞭。

  I thought cause and effect has no discrimination. Why those who practice �乘 and those who practice 大乘 commit the same sin but have different effect ?

  
  think u misinterpret. it did not mean both commit same sin but have different effect. it just said that to a hinayana praxis, a precept is not consider broken when the mind think of an unwholesome act that the body had yet to preform.

  but to a mahayana praxis, a "karma" is consider made when the mind think of it even when the body does not act upon it. it's more stricter and finer in practice. so have to repent and discipline the mind more as compare to the body.

  /\

• Almond Cookies

  5 May 11, 20:51

  I wonder why do people take precepts in dharma centre? I know some ppl take pusa precepts or five precepts in dharma centre.

• Beautiful951

  7 May 11, 15:43

  Originally posted by sinweiy:

  think i recall, MCK mentioned, 念佛的100種果報, 第一種果報就是下地ç�„. at first He also cannot understand so he went to ask Li Bin Nan. one answer is that these people nianfo is not to reborn in PL, but wish to have "fun", accumulate merit, or wealth, good luck, fame etc.

   

  So even if nainfo also cannot wish for good luck, health and fame, but must also wish to be reborn in the western pureland then one will be reborn in the western pureland?

  When I nianfo I usually will wish to be reborn in pureland like imagining the pureland and amitabha buddha and later when I finish I will make the wish to tranfer the merits for me and all sentinent beings to be reborn in the western pureland.

  But sometimes, when I recite, I will hope for merits to make my current life more comfortable. Will this make me unable to be reborn in the pureland? How should I stop having thoughts like that?

• An Eternal Now

  7 May 11, 18:53

  Originally posted by Almond Cookies:

  I wonder why do people take precepts in dharma centre? I know some ppl take pusa precepts or five precepts in dharma centre.

  
  To make formal resolutions to train yourself in these areas of morality and precepts. Resolutions have a positive psychological effect and having a formal resolutions can help in strengthening your determination.
• Almond Cookies

  7 May 11, 19:16

  Originally posted by An Eternal Now:

  
  To make formal resolutions to train yourself in these areas of morality and precepts. Resolutions have a positive psychological effect and having a formal resolutions can help in strengthening your determination.

  But the simplest like five precepts is quite hard.

• sinweiy

  8 May 11, 17:15

  Originally posted by Beautiful951:

   

  So even if nainfo also cannot wish for good luck, health and fame, but must also wish to be reborn in the western pureland then one will be reborn in the western pureland?

  When I nianfo I usually will wish to be reborn in pureland like imagining the pureland and amitabha buddha and later when I finish I will make the wish to tranfer the merits for me and all sentinent beings to be reborn in the western pureland.

  But sometimes, when I recite, I will hope for merits to make my current life more comfortable. Will this make me unable to be reborn in the pureland? How should I stop having thoughts like that?

   

  em, you are alright without the wish for fame. as long as it's not very selfish it's alright. don't wish for fame. u still wish to be reborn in PL eventually and have compassion for all sentient beings, no?

  what i'm refering is those without much understanding of Buddhism and especially PL.

  no wonder MCK also have query about the statement. but on a whole it is still good, from Lotus sutra, a seed is still planted in the Alaya when one recite Namo Buddha, even if it's out of defile thought.

• Almond Cookies

  8 May 11, 17:32

  Originally posted by sinweiy:

   

  em, you are alright without the wish for fame. as long as it's not very selfish it's alright. don't wish for fame. u still wish to be reborn in PL eventually and have compassion for all sentient beings, no?

  what i'm refering is those without much understanding of Buddhism and especially PL.

  no wonder MCK also have query about the statement. but on a whole it is still good, from Lotus sutra, a seed is still planted in the Alaya when one recite Namo Buddha, even if it's out of defile thought.

  
  Then listening to Amitabha chanting plant seeds too?

• Almond Cookies

  8 May 11, 17:45

  I should play amtf with nice music for my parents to listen to.

  Not those that sounded like funeral.

  Anyone can give me the MP3 nice nice one nt funeral that kind.

  My family hates funeral that kind of amtf chanting.

• sinweiy

  8 May 11, 17:52

  Originally posted by Almond Cookies:

  
  Then listening to Amitabha chanting plant seeds too?

  
  of course. even if they hate it, also planted the seed. next time in the future when the conditions and affinities are right, they will also walk the dharma path toward Buddhahood.

• Almond Cookies

  8 May 11, 17:57

  Originally posted by sinweiy:

  
  of course. even if they hate it, also planted the seed. next time in the future when the conditions and affinities are right, they will also walk the dharma path toward Buddhahood.

  
  Ok thks for replying.

• Dawnfirstlight

  8 May 11, 18:09

  Originally posted by Almond Cookies:

  I should play amtf with nice music for my parents to listen to.

  Not those that sounded like funeral.

  Anyone can give me the MP3 nice nice one nt funeral that kind.

  My family hates funeral that kind of amtf chanting.

  To me, as long as is AMTF, it all sound soothing and nice. Followings are some of the tunes which I find them very nice.

  http://www.youtube.com/watch?v=OWrIjqD39LM

  http://www.youtube.com/watch?v=HE3nqWY83z8&feature=related

  I know many non Buddhists are afraid to on AMTF because they thought it is for funeral. Actually 阿弥陀佛是念给活人�的，�是�念给死人�的。AMTF is more for the living than the dead. I on AMTF on 1st day of Chinese New Year.

• Beautiful951

  8 May 11, 18:13

  Originally posted by Almond Cookies:

  I should play amtf with nice music for my parents to listen to.

  Not those that sounded like funeral.

  Anyone can give me the MP3 nice nice one nt funeral that kind.

  My family hates funeral that kind of amtf chanting.

  http://www.youtube.com/watch?v=7Ts8UYG8b8g

  This is in youtube of a song with chanting of "namo amitofo".

• sinweiy

  8 May 11, 18:27

  Originally posted by Beautiful951:

   

  So even if nainfo also cannot wish for good luck, health ...?

  
  u can think in a sense that u wish for a healthy body to practice dharma. 以�修真. the body is fake, but u use it for practice toward Ultimate truth; toward 常�我净, 一真法界.

   

  some or most of the time, it's the karma 业力 that overpower their vow power 愿力. hence one is reborn in the lower realms even if he/she practice PL.

  otherwise the 18 vow also won't include "with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma)". it indicate karma over weighting the aspiration.

   

  Vow 18 

  Provided I become a Buddha, if the beings of the ten quarters who after having heard my name, and thus awakened their highest faith and aspiration of re-birth in that country of mine, even they have recollected such a thought for ten times only, they are destinated to be born there, with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma), otherwise may I not attain the enlightenment.

  /\

• Beautiful951

  8 May 11, 18:47

  Originally posted by sinweiy:

   

  em, you are alright without the wish for fame. as long as it's not very selfish it's alright. don't wish for fame. u still wish to be reborn in PL eventually and have compassion for all sentient beings, no?

  what i'm refering is those without much understanding of Buddhism and especially PL.

  I don't know if this is considered selfish. But apart from the wish to be reborn in pureland, I sometimes include the wish for having good circumstances and meeting good people. 

  I rarely wish for fame, but I would like to ask why the wish for fame is considered selfish?

  Thanks for telling me so much. I was worried that my other wishes would prevent rebirth in pureland. 

• realization

  8 May 11, 19:25

  What is the meaning of "blasphemed the orthodox Law (Dharma)"?

• 2009novice

  8 May 11, 19:29

  Originally posted by realization:

  What is the meaning of "blasphemed the orthodox Law (Dharma)"?

  
  诽谤正法？

• 2009novice

  8 May 11, 19:32

  Originally posted by sinweiy:

  
  u can think in a sense that u wish for a healthy body to practice dharma. 以�修真. the body is fake, but u use it for practice toward Ultimate truth; toward 常�我净, 一真法界.

   

  some or most of the time, it's the karma 业力 that overpower their vow power 愿力. hence one is reborn in the lower realms even if he/she practice PL.

  otherwise the 18 vow also won't include "with the exception of those who have committed the five deadly sins (Anantarya), and who have blasphemed the orthodox Law (Dharma)". it indicate karma over weighting the aspiration.

   

  /\

  Based on my understanding, the ones that committed the 5 cardinal sins still can make it to Pure Land... when they repent at their dying moment, but the grade is lowest grade... taking much longer time to reborn in Pure Land.

• sinweiy

  8 May 11, 19:44

  Originally posted by Beautiful951:

  I rarely wish for fame, but I would like to ask why the wish for fame is considered selfish?

  
  as it increase pride, ego and arrogance per se.