高皓正

          1-1.Becoming an Arhat Section 1Leaving Home and Becoming an ArhatThe Buddha said, “ People who take leave of their families and go forth from the householder’s life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats.” Explaining the section 1This is the first section fo the Sutra in Forty-two Sections. It says that a Shramana can become an Arhat. The Buddha said, “ People who take leave of their families and go forth from the householder’s life.” Whe you leave home, according to the Buddhadharma it is necessary to receive your parents’ permission. It’s not like in America where you are free after the age of eighteen to do whatever you want. Formerly, within Buddhism in India and in China, in order to comply with the custom of the country, it was necessary to tell 找房子 your plans to your parents: “I’m going to leave the home life. “ This is called taking leave of them. To leave home is to respectfully offer up your body, mind, and life to the Triple Jewel and no nlonger to engage in worldly affairs, This is what is meant by “take leave of their families and go forth from the householder’s life.” You enter a place of the Buddha, the Dharma, and the Sangha, and you leave the home-life. In going for the from the house holder’s life, you leave the ordinary household that has been you worldly home. Every household has its own troubles; there is constant quarreling among relatives and no real happiness. Thus you want to leave the mundane home, which is also called the burning house. It is said, “The three realms are like a burning house; there is no peace to be found in them. “ Therefore, it’s also called leaving the home of the three realms-the desire realm, the form 澎湖民宿realm, and the formless realm. It’s also called leaving the home of afflictions. Laypeople all have afflictions and no true happiness; that’s why they wish to leave home. Once you leave home, it’s essential that you cut off afflictions and resolve your mind on Bodhi. This is what is meant by leaving home. They are people who know their mind and penetrate to its origin. This means knowing your own fundamental mind and recognizing that when the mind arises, every kind of dharma arises. When themind is gone, every kind of dharma ceases. There are no dharmas beyond the mind, and there is no mind outside of dharmas. Mind and dharmas are one. If you understand that there is no mind outside of dharmas, then you understand the nature that is every where calculating and attaching, our ordinary conscious mind. In penetrating to the origin, if we understand that the mind and nature in fact have no real substance, no any form or appeara 小型辦公室nce, if we can understand this principle, then we will nderstand that the nature which arises dependent on other things is false and illusory. The nature that is everywhere calculating and attaching is fundamentally empty as well. The nature that arises dependent on other things is also false and illusory. Neither of these naures actually exists. That is what is meant by knowing the mind and penetrating to it origin. And who understand the unconditioned Dharma. To understand the unconditioned Dharma is to understand the Dharma of True Suchness. True Suchness and all dharmas are not one, but athe the same time they are not dual. If you understand this doctrine, that True Suchness and all dharmas are not one and yet not different, then you can understand the perfectly accomplished real nature. You can awaken to your basic substance. That is what is meant by “understand the unconditioned Dharma.” Are called Shramanas. If you can be like that, 吳哥窟it you can take leave of your family and go forth from the householder’s life, know your mind and penetrate to its origin, and understand the unconditioned Dharma, then you can be called a Shramana. “Shramana” is a Sanskrit word that means “diliently putting to rest.” The Shramana diligently cultivates precepts, samadhi, and wisdom; and he puts to rest greed, anger, and stupidity. After you leave the householder’s life, you should not diligently cultivate greed, anger, and stupidity while putting to rest precepts, samadhi, and wisdom. If day after day you are without wisdome and day after day your stupidity grows greater, that is what is meant by diligently cultivating how to be greedy, diligently cultivating how to be angre, and diligently cultivating how to be stupid. Every day you are confronted with your own greed, anger, and stupidity. You can’t put them down, and so sprecepts, samadhi,and wisdom cannot develop. You pay no attention whatso ever to in 酒店工作vestigating how to cultivate, how to hold precepts, how to practice samadhi, ad how to develop wisdom. Every day your afflictions increase. And why? Because your karmic obstacles from past lives are too heavy and you karmic retribution is so weighty that is keeps you from making the resolve fro Bodhi. It makes you constantly find fault with other people. With this attitude, from morning until night you feel that your better than anyone else, even to the point that you feel you are better than your teacher. “My teacher doesn’t measure up to me. See how talented I am ? You could sy that ‘from heaven above to earth below, I alone am honored.’”Someone iwht this outlook is certainly headed for a fall. I often see Sangha members who haven’t even learned how to place their palms together correctly; they join their palms in a very sloppy manner. They sometimes hold them up at eye level! Properly done, your palms should come together in front of your chest. When you place your p 買房子alms together, your ten fings should be touching one another. After having left home for so many years, you don’t even kenow how to put your palms together! You don’t know how to bow corrctly or to offer incense correctly; you’re too pathetic! If you don’t know how to place your palms together, then you should look at the older cultivators and imitate them. I recall when I explained the Rueles of Deportment for Novices, I told you all not to put your fingers into your nostrils. How could this possibly happen? Because you’ve joined your palms so high that your fingertips brush against your nose! Your folded palms should be at chest level. Hold them evenly at chest level, not at your mouth, your nose, or your eyes. When you are unclear about as basic a point as this, how can you cultivate the Way at all? If you still tet this wrong, you will understant cultivation even less. When you cultivate the Way, you cannot be sloppy about anything or you won’t have any accomplishment. “ If you’re off 澎湖民宿by a harisbreadth in the beginning, you will be off by a thousand miles in the end.” So, as Shramanas cultivate, they constantly observe the 250 precepts. They always rely on the precepts in their cultivation and don not violate them, and thus their study of the precepts grows. They value purity in all that they do. In motion and stillness, no matter what you are doing, you should maintain your purity. There should be no defilement in what you do. By practicing the four true paths. The four true paths refer to the Four Noble Truths: suffering, accumulation, cessation, and the Way. When Shramanas diligently cultivate this Sharma, they can become Arhats. Since Arhat is a Sanskrit woud with three meanings, it is considered to be a term that “ contains many meanings and thus is not translated. “ Due to the multiple meanings, it is not translated. We merely transliterate the sound of the Sanskrit world. The tree meaning sof of Arhat are: 1. Killer of thieves. Arhats are really fierce! Wherever there ar 租屋e thieves about, they kill them. “Well, “ you ask, “ Aren’t they violating precepts then?” The thieves the Arhats kill are not external thieves. They kill the inner thieves of affliction. Why are there theives outside? Because there are thieves of affliction inside-the thieves of greed, hatred, and stupidity. Greed is thief, anger is a thief, and stupidity is a theif. These are the thieves that must b killed. Therefore, the first meaning is “killer of thieves.” 2. Worthy of offerings. They are entitled to receive the offerings of gods and humans. An Arhat who has been certified to the fruition is an enlightened sage. If you make offerings to Arhat, you can thereby gain limitless and boundless blessings, to many to be reckoned. Being a Bhikshu is the cause of becoming an Arhat; one becomes an Arhat as a result of having been a Bhikshu. At the stage of causation. Bhikshus are destroyers of evil, and at the time of fruition, they are killers of thieves. At the stage of causation they are mendicants, and at the time of fruit 關鍵字排名ion they are said to be worthy of offerings. At the stage of causation they are frighteners of Mara, and at the time of fruition they are free of rebirth. 3. Free of rebirth. What is meant by “free of rebirth”? It means they have ended birth and death. They no longer suffer its misery. However, they have only ended share sections birth and death. They have not yeat ended change birth and death, so they are only Arhats. If you can cultivate the 250 precepts, they your will accomplish your study of the precepts, If you value purity in all things, they you will accomplish your study of samadhi. If you cultivate the Way of the Four Truths, they you will accomplish your study of wisdom. In this way, you will destroyed greed, hatred, and stupidity, you become an Arhat. There are four kinds of Arhat: first, second, third, and fourth stage Arhats. One who accomplishes the fourth stage of Arhatship truly ends birth and death. .msgcontent .wsharing ul li { text-indent: 0; } 分享 Facebook Plurk YAHOO! 節能燈具  .