耆那教，一位佛教徒必需了解的的宗教

三法印

回复 360# 清池

所以不要把神通用智慧来盖掉, 你信的"教主"是没有神通的, 我们都很清楚..

佛陀和他的圣弟子讲的正法能令人証果, 初果至四果, 让人解脱.

三法印

http://www.sacred-texts.com/jai/sbe45/sbe4507.htm

如何死才有好处和坏处,  嗜拿教的经典有它的见解..

DEATH AGAINST ONE'S WILL.

In this ocean (of life) with its currents (viz. births) difficult to cross, one man has reached the opposite shore; one wise man has given an answer to the following question. (1)

These two ways of life ending with death have been declared: death with one's will, and death against one's will. (2)
有二种死亡方法:   1)在自己意愿下死亡, 2)不在自己意愿下死亡

Death against one's will is that of ignorant men, and it happens (to the same individual) many times. Death with one's will is that of wise men, and at best 1 it happens but once. (3)

p. 21

Mahâvîra has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions. (4)
无知的人, 贪恋爱欲,  做出残酷的恶行.

A man attached to pleasures and amusements will be caught in the trap (of deceit). (He thinks): 'I never saw the next world, but I have seen with my own eyes the pleasures of this life.' (5)

'The pleasures of this life are (as it were) in your hand, but the future ones are uncertain 1. Who knows whether there is a next world or not?' (6)

The fool boasts: 'I shall have the company of (most) men 2.' But by his love of pleasures and amusements he will come to grief. (7)

Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without. (8)

An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9)

Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways 3, just as a young snake gathers dust (both on and in its body). (10)

Then he suffers ill and is attacked by disease; and he is in dread of the next world when he reflects on his deeds. (11)

I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently. (12)

p. 22

Then going to the place where he is to be born again according to his deeds, he feels remorse, as I have heard (from my teacher). (13)

As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when the axle breaks; so the fool, who transgresses the Law and embraces unrighteousness, repents in the hour of death, like (the charioteer) over the broken axle. (14, 15)

Then when death comes at last, the fool trembles in fear; he dies the 'death against one's will,' (having lost his chance) like a gambler vanquished by Kali. (16)

Thus has been explained the fools’ 'death against one's will;' now hear from me the wise men's 'death with one's will!' (17)

Full of peace and without injury to any one is, as I have heard (from my teachers), the death of the virtuous who control themselves and subdue their senses 1. (18)

(Such a death) does not fall to the lot of every monk, nor of every householder; for the morality of householders is of various character, and that of monks is not always good throughout. (19)

Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control. (20)

Bark and skin (of a goat), nakedness, twisted

p. 23

hair, baldness--these (outward tokens) will not save a sinful ascetic. (21)

A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven. (22)

A faithful man should practise 1 the rules of conduct for householders; he should never neglect the Pôsaha fast 2 in both fortnights, not even for a single night. (23)

When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones 3, share the world of the Yakshas. (24)

Now a restrained monk will become one of the two: either one free from all misery or a god of great power. (25)

To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell)--who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns--to such places go those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passion. (26-28)

Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29)

p. 24

A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30)

When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31)

When the time for quitting the body has come, a sage dies the 'death with one's will,' according to one of the three methods 1. (32)

Thus I say.

清池

神通 - 梵語 abhijna ，巴利語 abhinna 。音譯作旬。又作神通力、神力、通力、通等。即依修禪定而得的無礙自在、超人間的、不可思議之作用。

梵語 abhi - 更高，jana / jna -智慧

以佛、阿羅漢所具有之三通（宿命通、天眼通、漏盡通）最為殊勝，故稱為三明。-  明 就是智慧， 说能观因缘法则，观因知果，观果知因


这是中文论网，还是以中文来仑吧

如龙树，天台，日莲等只所 能通佛藏，辨才无碍，就是得道的一种成就，也是得了- 神通力/更高智慧，
能转大乘法轮，影响后世，也是得了- 神通力/更高智慧，

清池

我们是东南亚人，就是我们要知的自己因缘宿命，以我们东南亚人的共同命运辛福为重点。
又不是东业人， 他们的恩怨因缘他们自己能解， 我们是外人，只能帮倒忙

三法印

回复 363# 清池

三明六通，佛教术语，指得到阿罗汉果的圣者能够修行得到的能力。


六通是六种神通境界，包括神境通，天眼通，天耳通，他心通，宿命通，漏尽通。漏尽通是一切阿罗汉所必有，但是其余五种神通，要看修定的程度而定。
六通中的前五通，不一定是佛教修行者所专有，外道也有能够得五通的。但是三明是阿罗汉圣者所独有。

三明是指，天眼明，宿命明，漏尽明。就是指天眼，宿命，漏尽三通，在阿罗汉圣者身上，能够彻底究竟，所以称为明。持戒修行方能成就三明[1]

===六通就是神通, 明归于神通内.
---------------------------------------  
http://www.mba.net.my/BuddDatabase/FoXueWenJi/ShengYan/XueFoQunYi/ShengYan004-34.htm

佛教承认有神通的事实，凡夫可得五通，出世的圣人有六通，佛有三明六通。　

                           
                           

所谓五通，

一、能知过去世叫宿命通；

二、能知未来世及现在的远处和细微处叫天眼通；

三、能知他人的心念活动，叫做他心通；

四、能用耳朵听无远弗届的声音叫天耳通；

五、能飞行自在，有无变化，来无踪、去无影，瞬息千里，取物如探囊等，这叫做神足通。                             

此由于功力的深浅，使得所达范围的大小和保持时间的长短有所不同，是属于有为、有漏、 有执著的，跟解脱道无关，当然，也不是菩萨道，所以圣人必须另得漏尽通。　

    所谓漏尽，即去我执而证涅盘，小乘就是阿罗汉大乘是初地乃至七地以上的菩萨。唯有佛得三明，即六通之中的天眼、宿命、漏尽的三通称为明，那是因为唯有佛的神通力，是彻底、究竟、圆满、无碍，是度众生的方便，不是异能异术的表现。一般外道得到了一些神鬼的感应，能差遣鬼神或被鬼神所差遣，就以为得到了三明六通，是非常幼稚和危险的事。



====漏尽通只有阿罗汉和佛有, 菩萨不可能有!!! 说菩萨有这是大乘人一厢情愿的讲法.

为何如此说, 很简单的逻辑,  佛陀在成佛前是菩萨(将成佛的人),  依大乘的观念是九地菩萨才能成佛, 若漏尽通也是菩萨有的, 1)那成佛也没有殊胜, 2)漏尽通也不能叫漏尽通(完全不漏/完全断去烦恼)应叫"有漏"..

三法印

如龙树，天台，日莲等只所 能通佛藏，辨才无碍，就是得道的一种成就，也是得了- 神通力/更高智慧，
能转大乘法轮，影响后世，也是得了- 神通力/更高智慧，
---------------
辨才无碍可惜不能渡人出生死,
何况"龙树，天台，日莲"都不知在那里轮回去...
而且魔有时也辨才无碍, 所以也骗得很多的跟随者,
魔罗都对佛陀放话, 他会出身佛门从里面破坏佛教...

那魔罗怎样破坏???
最大的破坏力其实就是造假经文和著论,  欺骗后世想学佛法的人. 引导他们偏离正法..
最后很少人能成就解脱, 每个都只能傻傻的轮回或做住成佛的梦...

持明

請問各位大大，大部分的泰國出家人都有製造佛牌、神牌、書寫符咒等行為，這是否屬於耆那教的作為呢？是否沒有違背佛陀的教育？如果這樣的現象是與法不符的，那麼泰皇自己支持這樣的活動，甚至拜製造佛牌、神牌、書寫符咒等出家人為師，是否已違背八正道呢？這些情況是否也是顯示魔羅在破壞佛法了呢？

個人只是想知道大家的看法，所以才如此提問，並非想引起爭論，因此請知情的大大們務必循循善誘多多指點，切莫大動干戈。

清池

---------------
辨才无碍可惜不能渡人出生死,

你这样讲是不对的。大乘大德大师的德行智论，是经过在大乘佛教界的严格辨证，和他们的证也经二千年的厉史考验，方能进大乘佛藏的，在大乘界就是同如佛说了。

南传的你是不能对同门大德无礼的（说别同门的是为魔为外道），
连南传的长老都不感是这样认为而是有尊重的大乘得道大德的，护法泰王也是这样的。
你的德行，连在这论网的基本准绳都没有，连国家的宗教法，和国际宗教准绳都不能认同的。。
连你自己的南传同门都不能认同这样没修行的德性


这是

真神弥赛亚

如龙树，天台，日莲等只所 能通佛藏，辨才无碍，就是得道的一种成就，也是得了- 神通力/更高智慧，
能转大 ...
三法印 发表于 30-10-2010 08:56 PM

对，绝对赞同，只是世俗人不懂明辨是非，远离无明颠倒梦想。

辨才无碍只要马大辩论员就行了，何必得道。
再说三毒邪僧既然成为人们崇拜的对象，这才是末法显现。

三法印

佛陀有制戒说出家人不能制佛牌,符咒之类的来"维生", 泰国出家人都有人供养衣食, 一般若有给佛牌也是应众免费给于, 那也没犯戒吧, 至于有人制造佛牌,符咒之类来买卖, 那也是纯属个人行为, 佛法和藏律有僤明, 要守不要守那个是很个人的问题...

而且耆那教也没有製造佛牌、神牌、書寫符咒等行為, 如何说泰国出家人所作屬於耆那教的作為呢？

真神弥赛亚

清池：

wusen: 清池先把神通形容为最高智慧，然后说他们的教团可以使用最高智慧去弘杨佛的三德，主德护生 ...
wusen 发表于 30-10-2010 02:49 PM

叫它去清真寺宣说，要求清真教徒，放下对美国，基督教和犹太教的仇恨，和把基督教的神当成大神来祷告，维护世界和平。然后当场辱骂清真教徒的恐怖主义。然后宣说创价学会神通无敌，才来论坛颠倒是非吧。

真神弥赛亚

佛陀有制戒说出家人不能制佛牌,符咒之类的来"维生", 泰国出家人都有人供养衣食, 一般若有给佛牌也是应众免费 ...
三法印 发表于 30-10-2010 10:00 PM

白衣不是僧人吧，我在佛法中心都没遇过这类课题。
我只能说那是一些人对僧人和俗人都分不清，所造成的误会。

持明

據我所知，一些德高望重的泰國出家高僧還有舉行拜師法會，拜的師是lersi。然後也會念咒語加持所鑄造的佛牌，還有一些是把自己畫的符咒給信徒戴上，然後就在信徒的背後用刀子來刮，意圖證明自己做的符咒會讓佩戴者刀槍不入。請問這樣的行為，與耆那教無關嗎？不好意思，我對耆那教了解不深，所以問題百出，請多包涵。

三法印

回复 368# 清池

我讲的对不对, 不重要, 重要的是要自己懂得去明辩是非.

三法印

回复 373# 持明

友呀,  不是穿迦纱就是圣人,出家后也要努力修行的, 不是年长者就是智深德广, 更真实不是每个佛教徒都有正信....

三法印

回复 369# 真神弥赛亚

哈哈, 就说辨才无碍的马大辩论员都得道了。

真神弥赛亚

回复  真神弥赛亚

哈哈, 就说辨才无碍的马大辩论员都得道了。
三法印 发表于 30-10-2010 11:08 PM

我只知道姓胡那个现在生活并不
快乐，而且还陷入三毒苦。

真神弥赛亚

回复  真神弥赛亚

哈哈, 就说辨才无碍的马大辩论员都得道了。
三法印 发表于 30-10-2010 11:08 PM

三乘是指正等正觉（佛陀-自觉觉他），声闻和辟支（自觉），是说明成就阿罗汉途径种类。
并非什么菩萨道。
佛经是避免佛教尤其是僧团走入旁门左道，但是可惜今天伪经成为真经的现象来看，佛法已经步入末法时期，声闻佛法很快就入灭了。

三法印

回复 377# 真神弥赛亚

对清池 来说, 辩才无碍, 就是得道的証明... 呵呵呵

三法印

http://www.sacred-texts.com/jai/sbe45/sbe4510.htm

KAPILA'S VERSES 1.

By what acts can I escape a sorrowful lot in this unstable ineternal Samsâra, which is full of misery? (1)

p. 32

Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2)

Then the best of sages, who is exempt from

p. 33

delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3)

All fetters (of the soul), and all hatred, everything of this kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4)

A stupid, ignorant sinner who never fixes his thoughts on the soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on glue. (5)

It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sâdhu) who get over the impassable (Samsâra) as merchants cross the sea. (6)

Some there are who call themselves Sramanas, though they are like the beasts ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs 1. (7)

One should not permit (or consent to) the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8)

A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Karman will quit him as water quits raised ground. (9)

In thoughts, words, and acts he should do

p. 34

nothing injurious to beings who people the world, whether they move or not. (10)

He should know what alms may be accepted, and should strictly keep these rules; a monk should beg food only for the sustenance of life, and should not be dainty. (11)

He should eat what tastes badly, cold food, old beans, Vakkasa Pulâga, and for the sustenance of his life he should eat Manghu (ground badara). (12)

Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (aṅgavidy&#226 1, are not to be called Sramanas; thus the preceptors have declared. (13)

Those who do not take their life under discipline, who cease from meditation and ascetic practices 2, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14)

And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Samsâra; those whose souls are sullied by many sins, will hardly ever attain Bôdhi. (15)  (菩提)

And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody. (16)

The more you get, the more you want; your desires increase with your means. Though two mâshas would do to supply your want, still you would scarcely think ten millions sufficient. (17)

p. 35

Do not desire (women), those female demons 1, on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (18)

A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19)

This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds. (20)

Thus I say.