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挽回劫運 戒殺吃素 |  法界佛教總會(宣化上人清靜道場)  DRBA Vegetarian resource Vegan Recipes

正體漢字 佛曆

「一切有為法,如夢幻泡影,
  如露亦如電,應作如是觀。」

All conditioned dharmas
Are like dreams, illusions, bubbles, shadows,
Like dew drops and a lightning flash:
Contemplate them thus.

  一切有為法就是一切有所作為、有表現、有形相之法,也就是世間法。世間一切一切都叫有為法,它的相對就是無為法。無為法不是如夢幻泡影,亦非如露如電。有為法是不究竟、不徹底,是無常的。但無為法是無起滅,無開始亦無結束。它是無形無相,無可表法。無為法有很多種,這裡說的是無為而無不為,大造大化,這種無為法是很不容易修行,也不易明白。

  一般人都著住到有為法上,認為世間法很值得人迷戀。所以從早到晚求名逐利,在飄盪的業海中隨波逐浪,一不小心就被業海業風吹得無影無蹤,而不知墮落到那一類去。世界人類這麼多,但其他畜生類亦不少,地獄餓鬼尤更多。所以在人道裡不容易站得住腳。因業海浮沉飄盪,將我們人吹得頭昏腦脹,東西南北都分不清。我們現在地球這個時代是末法時代。所謂「末法」就是法快沒有了。已到末梢上,而人人都忘了根本的法,都在皮毛上追逐,結果愈追愈找不到真理。找不到真理,就想抓一個東西,抓一個假的東西——有為法。而無為法根本都不知道,連名詞都忘了,故成為末法。

  不但佛教是末法,其他的宗教也都往末法路上走。天主教從一九六三年起,有很多傳教士都不守規矩,修女、神父、牧師也都變了。佛教也是如此,都跟著時髦時代轉,這一轉就轉到末法時代。故我常說,世界到了末法,所有宗教人士要負全部責任。而今社會的教育也走樣了,不像以前從事教育的人為教育而教育,想將青年人造成世界的棟樑。古時學者們兢兢業業,為研究學問而白首,不會想:如何能在社會上出風頭,作有名的學者或教育家,他們完全沒有這種思想。他們是研究怎樣造就棟樑之材,移風易俗,將世界改造,這是古來學者的作風和精神。

  而現在的學者與教授呢?他們教青年人如何得好名、利益。古來學者是為明理,即「格物、致知、正心、誠意、修身、齊家、治國、平天下。」以此八項目,使青年人培育正當的思想,有良好的品德,但現在有一些學者與教授,卻鼓勵人吃迷幻藥,鼓勵學生吃避孕藥,不孝父母,作世界出乎其類,拔乎其萃的「搗蛋份子」,社會一天不如一天,所有有名學府的教授應負完全責任,尤其現在電視所播放的節目都是令人顛倒,趨人下流的,由此一點看來,人心不古,道德淪亡,這是有原因的。青年人站不住腳,沒有定力,此非一個因素造成,而是由多種因素造成的,這是很可悲的事。所以凡是宗教、教育人士,要趕快改變這種行為與思想。這樣世界浩劫也許有挽回的機會。如果長此以往,而不加以改善,世界末日就快要來臨了。

  那麼有沒有挽救的方法呢?有。因一切皆以人心為轉捩點。人心好,世界就好;人心壞,世界就壞,末日就將來到。若要想沒有末法、末日的來臨,人人應打起精神,在狂風暴雨中從事救人的工作,這並不是說你捨去自己的生命去救人,而是將狂風暴雨停止。各位看看,到處都有天災人禍、水災、風災、火災、戰爭。因為這些大災難而死亡的人不算,就拿小災難來說,飛機失事、火車失事、汽車互撞等等,這樣就不知死了多少人。這種種災難的發生,都是人心戾氣所造成,沒有道德所促成。但每個人都還不覺悟,不負責任,而推卸責任給別人。沒有一個人迴光返照說:「世界不好,是我不好。」都沒有人這樣想,所以世界一天比一天壞,一天不如一天。

  所幸,有個辦法能改變,它既不費力,又不花錢。就是世界所有人不食眾生肉,而吃素、戒殺、放生。如此世界災難就會消滅於無形,所以吃素是很重要的。這些災難都是因殺生而結怨氣,充滿宇宙,才形成種種災難。人人若能戒殺放生,不吃一切肉類,則人的暴力思想就會消除。為什麼人那麼暴躁、脾氣大?就因為吃肉。因吃肉會增加慾念,使人瞋恨沒有慈悲心。所以,要想世界沒有災難,就要趕快戒殺、放生,不吃眾生肉,以便挽回浩劫之將臨。

一九八二年六月十三日 宣化上人講於萬佛聖城 挽回劫運
請遊覽法界佛教總會中文網 以讀閱更多 宣化上人 開釋如 天災人禍因殺業


Natural and Manmade Disasters Caused by Killing
by Venerable Master Hua on Gold Buddha Monastery


Everyone has an atom bomb (afflictions) waiting for the right opportunity to explode. The power of afflictions is greater than atom bombs. See, everyone around the world has a huge temper. No matter which person in which country, if he has no cultivation, he thinks pretty much like an asura. They are combat experts who think all day long about how to win their battle. For this reason, violence permeates the three thousand great thousand worlds. Violence (a toxin) is in the air, causing people to develop strange terminal diseases.

Too much killing results in natural and manmade disasters. Perhaps it is earthquakes, tsunamis, extreme cold or heat, or even inclement weather. Often this results in a country that is not prosperous and people that are not at peace. Furthermore, people who are blind, deaf, or mute are the way they are because they killed too much in their past lives. After death they fell into the hells to suffer, then they turn into hungry ghosts, animals, and humans. Although they are humans in this lifetime, they face the consequence of being disabled.

People who do not have all of their six senses have no opportunity to see the Buddhas, hear the Dharma, or meet a Sanghan. Their karma prevents them from having affinities with the Triple Jewel. They go round and round in the six paths but cannot find the way out.

People who do good will be reborn in the three wholesome destinies (the realms of gods, humans and asuras). Those who have committed offenses will be reborn in the three evil destinies (the realms of hells beings, hungry ghosts, and animals). As the ancients say,

"Leaving the tummy of horse, we enter a donkey's womb.
How many times have we gone before King Yama.
As soon as we go before Lord Shakra's palace,
we return once again to King Yama's pot."

People are not necessarily people in every life. Sometimes they are horses and sometimes they are donkeys. They are often guests at King Yama's palace, who knows how many times they have paced about there. Just when they go by Lord Shakra's (Jade Emperor) jeweled palace in the sky (because they were born in the heavens), they run into King Yama's pot soon enough, being fried into charcoal there.

No one can guarantee that one will develop merit and virtue and do good deeds in every life. Sometimes one is confused and cannot tell right from wrong, hence is turned by and follows the states. They commit crimes and create offenses, violating the five precepts of killing, stealing, sexual misconduct, lying, and taking intoxicants.

People who do not violate the five precepts but cultivate the ten good deeds will become reborn in the heavens and enjoy celestial blessings and happiness. The worst blessings in the heavens still supersede the best blessings in the human realm by several hundred times. This is why people who are in the heavens do not want to return to the human realm. By the time they enjoy their heavenly blessings and enter the human realm, they are still people of great wealth and status. They are definitely not average people.


  學佛之人.當喫素.愛惜生命。凡是動物.皆知疼痛.皆貪生怕死.不可殺害。若殺而食之.則結一殺業.來生後世.必受彼殺。

印光大師  誡吾鄉初發心學佛者書



五戒者
一不殺生。 二不偷盜。 三不邪淫。 四不妄語。 五不飲酒。


好生惡死。物我同然。我既愛生。物豈願死。由是思之。生可殺乎。

一切眾生。輪迴六道。隨善惡業。升降超沈。我與彼等。於多劫中。互為父母。互為子女。當思拯拔。何忍殺乎。

一切眾生。皆有佛性。於未來世。皆當成佛。我若墮落。尚望拔濟。又既造殺業。必墮惡道。酬償宿債。展轉互殺。無有了期。由是思之。何敢殺乎。

然殺生之由。起於食肉。春知如上所說因緣。自不敢食肉矣。又愚人謂肉為美。不知本是精血所成。內盛屎尿。外雜糞穢。腥臊臭穢。美從何來。常作不淨觀。食之當發嘔矣。

又生謂人及禽獸。蛆蟲魚蝦。蚊虻蚤蝨。凡有命者皆是。不可謂大者不可殺。小者可殺也。

佛經廣說戒殺放生功德利益。俗人不能得讀。當觀安士先生萬善先資。可以知其梗概矣。

……*以上四事*。不論出家在家。受戒不受戒。犯之皆有罪過。以體性是惡故也。
然不受戒人。一層罪過。受戒之人。兩層罪過。於作惡事罪上。又加一犯戒罪故。若持而不犯。功德無量無邊。切須勉之。

注:……內容請查詢原文,四事者指五戒前四戒一不殺生。 二不偷盜。 三不邪淫。 四不妄語。

印光大師  為在家弟子略說三歸五戒十善義



  欲靠食物滋養,食素人宜多吃麥。食麥之力,大於米力,不止數倍。光吃了麵食,則精神健旺,氣力充足,音聲高大。米則只可飽腹,無此效力。麥比參力,尚高數倍。大磨麻油,亦補人。小磨麻油,以炒焦枯了,力道退半。人但知香,實則是焦味耳。黃豆豆油補料最多。宜常服之。見續編復鮑衡士書。蓮子、桂圓、紅棗、芡實、薏米,皆可滋補。豈必須血肉,方能滋補乎。總之皆不如麥之力大。  (三)復蔡契誠書

印光大師  印光大師文鈔菁華錄



  念佛之人.當喫長素。如或不能.當持六齋.或十齋.(初八.十四.十五.廿三.廿九.三十.為六齋。加初一.)(十八.廿四.廿八.為十齋。遇月小.即儘前一日持之。又正月.五月.九月.為三齋月。宜持長素.作諸功德。)由漸減以至永斷.方為合理。雖未斷葷.宜買現肉.勿在家中殺生。以家中常願吉祥.若日日殺生.其家便成殺場。殺場.乃怨鬼聚會之處.其不吉祥也.大矣。是宜切戒家中殺生也。

印光大師  一函遍復(語雖拙樸.義本佛經。若肯依行.其利無窮。民國二十一年)



圖解:母親大年初一隨便煮的素菜。
第一道齋菜顏色較豐;第二道是菇類與面筋,面筋是面粉制的,上文有印光大師關於麥的開示;第三道黑漆漆的是糖醋齋菜。


宣化上人法界佛教總會   印光大師專輯   廣欽老和尚專輯

高僧大德對世界教育的開釋: 天下太平之根本 - 印光大師  教育救國 - 宣化上人  道德救國 - 宣化上人

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吃肉是災劫的罪魁
◎一九八二年九月十九日
宣化上人開示於美國北加州萬佛聖城


佛教有正法、像法、末法,這皆是眾生的業報所感現的。正法時代,古人的福報廣大、深厚,智慧也高,地裏的水猶如牛奶那麼有營養,每一處的水皆是如此。等到像法時代,所喝的水就沒有那麼營養美味了。現在是末法時代,所喝的水,不僅沒有營養,還都含藏著很多種的毒質。

有人說:「我們把水消毒過了。」雖然如此,但毒質還是存在,無法消去。所以在這世界上,毒是一天比一天多,把空氣也污染,所以在空氣中也瀰漫毒質。因為世間人用毒太多,把毒素吸進身內,再經過一番化學作用,而後反射出來,毒質就佈滿空氣中。

現在的虛空裏,充滿了種種毒氣。我們已知道原子彈、氫氣彈等,是最危險厲害的武器,但由每個人口裏所放出的毒,更是比什麼毒都厲害,所以這世界一天比一天壞。因為受了毒氣的薰染,每天醉生夢死,吃、喝、嫖、賭、蠱、橫、崩、拐、騙、偷,無一不精。這種情形實在是太危險了!

所以若想把世界消毒,該怎麼辦?就要大家一起吃齋,不吃肉。能吃齋,毒就會日日減少。若要把這世界真正消毒,就要大家吃素不吃肉。因為眾生肉都有毒,這種毒質是很微細微細,當你吃時不會覺察,但慢慢地就中了這種毒質。而且這種毒質特別厲害,沒有什麼藥品可以解,因為其中的冤業太深。

所以古人說:

千百年來碗裏羹,冤深似海恨難平;
欲知世上刀兵劫,試聽屠門夜半聲。

從千百年以來,我們所吃的一碗羹肉湯,看上去只是一碗湯,可是其中的冤仇猶如海一般深。要知道世上人與人戰,家與家戰,國與國戰,星球與星球戰,互相爭戰,都是由吃肉所造成的。所有一切刀兵水火瘟疫流行災難,皆是由吃肉所造成的。你若想了解其中的道理,只要在半夜去屠場聽一聽,殺豬有豬哭、殺牛有牛哭、殺羊有羊哭,總之,殺什麼就什麼在哭。牠們在哭就是在放毒呢!放一股毒氣,一邊哭一邊說:「好!你現在殺了我,我將來也要殺你,我們兩人絕沒完沒了。你殺我,我就要殺你。你吃我,我就要吃你!」所以形成種種冤毒,充塞在虛空中。

因為虛空瀰漫著一片冤毒氣,才造成種種災難禍患,若人人都吃齋,這些冤孽就會平息,則化干戈為玉帛,化暴戾為祥和,庶幾能挽回末劫之將臨!


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EATING MEAT: PEOPLE EATING OTHER PEOPLE
May 30, 1982
by the Venerable Abbot Hsüan Hua on DRBA Vegetarian resource

For hundreds of thousands of years, the stew in the pot
Has boiled up a resentment very hard to level.
If you want to know why there are calamities and wars in the world,
Just listen to the sounds from a slaughter house at midnight.

This poem is directed toward those who eat meat and drink bouillon made from mutton, or beef, or pork. Or maybe it's cat broth or dog soup, or rat soup. Or maybe it's made from ants or mosquitoes. At any rate, the reason for the ingredients of these different kinds of broth is that for a very long time, people have assumed that they have the right to take the lives of other living creatures in order to enhance their own. In order to bolster their own physical strength and at the same time to enjoy the flavors of flesh, they deprive other creatures of their lives. That's why people eat meat. But the resentment--the anxiety and hatred--contained in that broth is as deep as the sea. That is because life after life we mutually kill and eat, eat and kill--we eat each other's flesh. You eat my meat, and then I will turn around and eat your flesh. We slaughter and devour each other in this way. and that is why the enmity is as deep as the sea, and the "resentment is very hard to level."

Every living creature longs to live and loathes to die. But we participate in the "survival of the fittest," as we use our power to take by force the lives of other creatures--we rob them of their lives. And at that moment before death, they experience tremendous hatred. Within their minds they harbor this hateful thought of vengeance: "You are killing me now? Well, in the future, I'll kill you. You are going to eat my flesh? In the future, I will eat yours." And they hold onto this resentment, until it becomes as deep as the sea and the mutual antagonism is very hard to level. There's no way to resolve those feelings of resentment.

So, "If you want to know why there are calamities and wars in the world"--people all over the world wonder why there are countries that fight with other countries on a world-wide scale. Why do such wars come about? There are man-made wars involving weapons and troops and there are natural disasters of water and fire. Such things happen all the time in this world. Previously it was North and South Vietnam at war; now it's Argentina and Great Britain bombing each other. Why? It's because of too much killing karma--there's such a long history of mutual slaughter which has become so complex that there's no way to clearly reckon the books. So people just strike out at their fellow beings, using modern weaponry, tanks, guided missiles, trying to overpower the strength of the opponent. So, "If you want to know why there are wars and calamities in the world, just listen to the sounds from a slaughterhouse at midnight." You'll hear the pigs crying and the cows moaning and the sheep bleating, screaming and wailing, beseeching people to spare them their lives. And when you hear those sounds, you will have a good idea of where the wars and weapons come from. There's another poem that reads,

In the Chung Wen [Chinese] character for meat are two people.
The one inside has been caught by the one outside.
So when living beings eat the flesh of other living beings,
If one really stops to think about it, isn't that just people eating people?

The Chung Wen character for meat (肉) is a picture of a mouth--an open mouth, since the horizontal stroke at its base is missing--and inside the mouth is a picture of a person, while outside the mouth is a picture of another person waiting. The person outside the mouth hasn't gone in yet. The person inside the mouth would like to escape, but can't. He's stuck inside the mouth. The one inside has grown while inside the mouth, so although the enclosure is only three-sided, he can't get out. Why is he stuck there? Basically this is a pictograph of a person being eaten by another person. The one who is eating the meat is on the outside--he still resembles a person. But the one on the inside is already no longer a person. He has turned into an animal. Not only has he turned into an animal, but he's been trapped--detained there. He can't go up and he can't go down; he's stuck right in there. He's as cooped up as if he were in a pen. The pen could be a pig pen, or a sheep pen, or a cow pen. The person on the outside is keeping watch over the pen so that the animal can't escape. He intends to eat that animal's flesh. So the poem reads: "In the character for meat are two people."

And there's another obvious thing about this character: those two people have an irrevocable connection between them. The one eating and the one being eaten have an involvement with each other that cannot be severed because they are bound up in resentment. They'd really like to get at each other.

In this way living beings eat the flesh of other living beings. Think about it. We people are living beings and what we eat is other living beings. So this is a case of living beings eating other living beings. Horses, cows, pigs, sheep, chickens, and dogs are all animals. And all other creatures are also living beings.

There are those who say, "Well, those creatures have been put here by God just for people to eat."

Oh? Well, for whom were people put here to be eaten by? It can't be said that creatures were put here by the gods specifically for people to eat. What's really happening in this case? It's just survival of the fittest. People are more clever and more strong, and they rely on those qualities to usurp the lives of other living creatures by force. Think about the interrelationships involved in eating meat. Isn't it simply a case of people eating people? Since this is the case, let's return to our analysis of that person inside 'the character for meat who has now turned into an animal--a cow, a sheep, a horse, a pig, a chicken, a dog--any one of the different kinds of animals.


吃肉即是人吃人
◎一九八二年五月三十日
宣化上人開示於萬佛聖城

「千百年來碗裏羹,冤深似海恨難平;
 欲知世上刀兵劫,試聽屠門夜半聲。」

從古以來我們人都願意犧牲他人,來利益自己;甘願殺他人的生命,來滋補自己的生命。這樣生生世世彼此互相殘殺,互相食噉,所以這碗肉羹的冤恨深似海。因為一切眾生都是好生惡死,可是人用強制的手段,殘殺其他弱小的生命,所以牠們死前這個瞋恨心是很重的,在牠心意識裏充滿了瞋恨,而想要報復,這種仇恨的思想是沒有法子填平的。

你想知道世界上互相戰爭的劫運?試聽一聽半夜屠場裏,豬嚎、羊哭、牛哭,求救命的聲音,你就知道刀兵劫是從何處來的。好像以前南北越互相殘殺,現在阿根廷與英國互相轟擊,這就是因為殺生太重了,所以有這種用飛機、大砲、飛彈互相毀滅的情形。又說:

「肉字裏邊兩個人,裏邊罩著外邊人;
 眾生還吃眾生肉,仔細思量人吃人。」

中國這個「肉」字,是個口字張開,裏邊有一個人,外邊又有一個人等著。外邊的人想進去,但還沒進去;裏邊的人想出來,但出不來,因為與上邊這個人黏住了,所以不能跑出這個死框。這個「肉」字,就是一個被吃的人和一個吃肉的人。吃肉的人在外邊,還是個人;被吃的人已經變成畜生了,而且又被卡住,不上不下,好像被困住了,雖然口是開著的,但有個人在外邊堵住,所以出不去這個框框。這個框框或者是個羊圈,或者豬圈,或者牛圈。被吃的人就住在裏頭,外邊有個人管著不准他出來。為什麼不准他出來?就因為要吃他的肉。

所以這吃肉的人與被吃的人就有一種關係,互相罩著,解不開冤結了。我們人是眾生,所吃的肉也是眾生,無論什麼動物,牛、羊、馬、雞、犬、豬等,都是眾生之一。有人就說:「這些眾生是天生來給人吃的。」那麼如果說,動物是預備給人吃的,那人又是預備給誰吃的呢?所以天生的物質,不一定是給人吃的。只是人弱肉強食,人比其他動物高明,就想吃其他動物的肉。

這種吃肉的關係,你想一想,這是人吃人啊!既然是人吃人,你應該想想這個被吃的人(已經變成牛、羊、馬、豬身)和我有沒有關係?在《楞嚴經》上說:「羊復為人。」既然羊又可以變還為人,其他的動物也可以復還為人,只是牠們換換衣服,改頭換面,我們人就不認識牠們了。你有沒有想到,這些豬牛羊就是自己的朋友、親戚、六親眷屬,這是往遠的來說。若再往更近的說,說不定牠們就是自己前生的父母,或者今生的父母,或者是無始劫至今的父母。你能這樣一想,吃自己父母親的肉,這多不孝啊!所以仔細思量是人吃人,人吃豬,豬變人;由豬變的人,復還吃由人變成的豬。就這樣輾轉互相還報食噉,所以仇恨越來越深;仇恨越深,就越要吃。好吃好東西,這裏頭都有一股冤業牽著,令你歡喜犧牲其他的生命,來滋補自己的生命。

你若不相信,我現在舉出一個公案:中國在梁武帝時,佛教非常興盛,當時如果誰家有紅白喜事,都請和尚來念吉祥經、吉祥咒。當時有位誌公祖師,有一次,有個富有的人家辦喜事,就請誌公祖師來為他們念經祈福。誌公祖師是明眼善知識,能知人的前因後果,他去到那裏一看,就說了:

「古古怪!怪怪古!孫子娶祖母;
 女食母之肉,子打父皮鼓;
 豬羊炕上坐,六親鍋裏煮;
 眾人來賀喜,我看真是苦!」

誌公祖師說,真是古怪得很啊!什麼事古怪呢?孫子娶祖母。當這孫子一出生的時候,他的祖母就有病了,一直到臨終時,她還掛念著孫子,恐怕沒有人照顧他,將來誰幫助他成家立業呢?因此當她嚥下最後一口氣時,手還拉著孫兒的手,戀戀不捨地死去了。到了陰間,見到閻羅王,她就痛哭流涕地哀求,說:「閻羅王啊!請你做一點好事啦!我世間的孫兒沒有人照顧他,請你讓我回去照顧他好嗎?」閻羅王慈悲為懷,答應她的請求,說:「好的!妳可以回去照顧他。妳本來是他的祖母,現在妳就回去做他的太太吧!」祖母業不由己,就又投胎到陽世做個女孩子,長大後就和她的孫兒結婚。只是改頭換面,穿另一件衣服,大家就都不認識了。但是誌公祖師認識,所以說:「古古怪!怪怪古!孫子娶祖母。」

誌公祖師又見到一個小女孩正啃著豬蹄,他就說:「女食母之肉。」這女孩的母親造了很重的罪業,所以托生變成豬了,現在被人屠宰做了美食,所以小女孩吃她母親的肉。又看見院子裏有個男孩子正高興地拍打驢皮鼓,誌公祖師就說了:「子打父皮鼓。」男孩的父親也因為造罪,托生為驢,死後被人剝了皮做鼓。可是這小男孩不知是他父親的皮做成的鼓,只會歡喜地玩耍打鼓。

誌公祖師又往炕上一望,全都是往昔被吃的豬牛羊,而今轉變為人,互為親戚。在鍋裏所煮的肉類,卻是六親眷屬啊!所以誌公祖師說:「你們大家到這裏都說大喜大喜,恭喜主人娶媳婦,其實我看這真是苦啊!」人人在輪迴裏互相還報,互相殘殺,互相食噉,真是苦不可言!從古以來,你若不吃牠的肉,牠就不會吃你的肉。有人說:「法師你講的話,我怎麼樣也不相信。」你不相信,我也沒有辦法,那你就儘管去試一試囉!


 這是美國California雞蛋工廠
本記錄片由choose Veg提供。
孩童請在父母陪同指導下觀看錄影。原電影出處請遊覽:California Egg Industry


A Discussion of Venerable Master Hsuan Hua's Contribution to Buddhism
Section Three: Pure Vegetarian And Pseudo-Vegetarian

by You-Bin Chen on DharmaSite


Along with the recent increase in the number of vegetarians have come strange new names like vegetarian chicken, vegetarian duck, vegetarian baby birds, vegetarian fish and so forth. The Master has this to say about that problem: "Vegetarians who make imitation chicken, duck, or fish meat are those who are still unable to forget the flavor of meat and always want to taste it. They try to satiate the gluttony by eating imitation meat. Buddhism absolutely must change this custom; if it's not changed, eventually there won't be any left-home people who are vegetarian. Vegetarians shouldn't even mention the names of chicken and duck, how much the less go check out the consistency and flavor of those animals. I hope that every Buddhist. disciple will use the Dharma-selecting eye to recognize cause and effect and not fail to be clear about the cause and effect involved in this."

The Shurangama Sutra says. "if the cause is not true, the result will be crooked." Although they are imitation animals, still, there is subtle cause and effect involved. Let's look at what the 6th roll of the Shurangama Sutra says: "Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of the magnitude of this kindness and compassion, what you eat that tastes like meat is merely said to be meat; in fact, however, it is not. After my extinction, how can those who eat the flesh of living beings be called the disciples of Shakya?"

These "five kinds of pure meat" are only transformations brought about by the Buddha's spiritual powers; they never did have a life-force. "That's because the place where you Brahmans live is so hot and so sandy and rocky and so I created the illusion of five kinds of pure meat for you to eat "- that's also a case of eating "imitation meat." "But how could my disciples be so worthless as to casually eat 'real meat' after my Nirvana and still pass themselves off as Buddhist disciples!"

The Buddha predicted that later the Buddha's disciples would eat "real meal" and excuse themselves by saying that the Buddha permitted it. And now vegetarian restaurants everywhere use "vegetarian meat" which, other than as an expedient to get meat-eaters to become vegetarian, can only classed as "impure" in terms of cause and effect because there's grave danger that after eating the "imitation" for a while, people will want to eat the "real thing." .

People should not be putting all their energy into food and drink. Eating one's fill is good enough; no need lo think about the appearance and taste. Then there's the question of whether vegetarians can eat eggs. Or should those who eat eggs be called "pseudo-vegetarians" and those who don't "pure vegetarians"? Although this is a question that everyone has his own opinion about because "It's hard for the government to judge the domestic matters and it's hard for the Patriarchs to judge religious matters," still, the Patriarchs and Greatly Virtuous Ones of all generations all take a negative stand on this issue. For example: "It is not appropriate to eat eggs because they apparently have life and because they are contaminating.' "Eating eggs is not permissible! Those with deviant views say: 'Eggs that have not been fertilized can be eaten.' Don't believe it!" "It is not Fitting to eat anything that has awareness. And one should not eat any kind of egg, because, although they don't have awareness, they apparently have life."

The Elder Master Guang Qin's Way-place, Chengtian Chan Monastery has a rule posted: "Meat and foods containing meat, cigarettes, alcohol, and eggs are strictly prohibited on these grounds." Venerable Chan of Lianyin Monastery said in a taped talk: "Do not eat chicken eggs."

And the Master also says:

You say it doesn't matter if a vegetarian happens to eat eggs? Wait till you are a chicken, and then you will know that the reason you are, can be traced directly to eating chicken eggs.

Some Buddhist disciples eat the three kinds of pure meat and some out-and-out eat meat. If you are a glutton and like to eat delicacies, then why ask me? If you want to eat eggs, then you may as well eat meat.

Section Three of the Vajra Sutra titled "The Orthodox Doctrine of the Great Vehicle" says: "I must cause all living beings-those born from eggs, born from wombs, born from moisture, born by transformation...to enter Nirvana without residue so they can enter tranquility. It would be hard to say that a chicken egg is not a being "born from a egg" wouldn't it? The Shastra on the Manifestation of Consciousness says: "No eggs of any kind should be eaten because they all have young in them."

Actually we don't have to try to figure out if eggs are vegetarian or non-vegetarian. Just stop and think about it: People can give up eating the flesh of chickens, ducks, shrimp and crabs, and yet "not be able to give up" an egg? That's really too stupid! Besides, if a person were to eat a steady diet of eggs (and nothing but eggs) it's likely his system would be poisoned. On the other hand if a person drinks milk (and nothing but milk), not just for a week, even for a month, he won't experience any bad effects. If you don't believe it, try it! The problem isn't whether eggs are classed as meat or vegetable; the problem has to do with the greed behind our gluttony.




問答選錄
站長hansheng按:古來賢聖僧都教人諸惡莫作眾善奉行,嚴守戒律,以戒為師,以經為據,所以菩薩不自殺亦不教人殺,不自婬亦不教人婬。正如上邊印光大師為在家弟子略說三歸五戒十善義里邊就清楚表明不論出家在家、受戒不受戒,犯殺生、偷盜、邪淫、妄語皆有罪過,因為體性是惡的緣故。


問:家裡蟑螂,螞蟻很多,佛家講不能殺生,應該如何處理?

宣化上人:家裡收拾乾淨,不邋遢就沒有蟑螂,蚊蠅了。

問:做為一個家庭主婦,無意中總會犯殺戒,這個時候應該如何是好?

宣化上人:我也是個小螞蟻,殺了我不要緊,殺了螞蟻不可以的。

問:蟑螂、蚊蠅,是六道中的一道,它們是屬於害蟲,我們是否可以消滅它們?

宣化上人:我不是蟑螂,我是小蚊蟲。你們要消滅小蚊蟲,就要先消滅我。

問:家裡有大蚊子和很大的蜘蛛,由於家中有小孩,怕被咬到有生命危險,可不可以打死它們?

宣化上人:為何有大蚊子和大蜘蛛?可能是你以前和它們結緣,它希望求你給它掩飾,讓它生存,或者是曾經和你結冤,它要報仇。我們每一個人都可能以前曾經是蚊子、都是蜘蛛,現在做了人,以前欠的債,它們都會討的,所以你還是不要打死它們的好。

印光大師:須知傳揚佛法之人.必須依佛禁戒.既不持戒.何以教人修持。彼見誌公、濟顛.皆有喫肉之事。然誌公、濟顛.并未膺宏揚佛法之職.不過遇境逢緣.特為指示佛法之不思議境界理事。而任法道之職者.萬萬不可學也。而且彼喫了死的.會吐活的。某等喫了死的.連原樣的一片一塊也吐不出.好妄學.而且以教人乎。住持佛法之人.若不依佛制.即是魔類。況彼魔子是魔王眷屬.完全不是佛法乎。今之此種.到處皆是.而無目之人.如蠅逐臭.樂不可支.亦只可隨他去了。何以故.彼之勢盛人眾.倘按實說.不有明禍.必有暗禍.勸人亦只可勸其可勸者耳。彼已喪心病狂.勸之必致反噬。汝若看過楞嚴經中想陰十魔.(五陰魔境.唯想陰.最多後世魔子所行之事。)則此魔子所現景象.豈有動心懷疑之事乎。(復楊樹枝居士書四節錄)

問:受戒的人,要守殺戒,可是家裡螞蟻一大堆,不小心都會踩到,天天犯戒,要怎樣消罪,請上人開示。

宣化上人:我也是個小螞蟻,你先把我殺了。

蔬菜能不能吃?吃素吃肉邊菜?
問:蔬菜有生命,那吃素算不算殺生?

宣化上人:吃肉殺生,我不吃肉,那麼吃素也殺生,我也不吃素。那吃什麼?早就很多人問這個問題。這個菜蔬雖然有生命,但是它沒有那麼大的智慧,它不會跑,所以你吃它,它也沒地方跑。它有生命,它也不害怕,也不跑。你看那個蚊蟲,牠吃你的血,你一動,牠就跑。你把牠殺了,就殺生。

問:受戒之後是否一定要吃長素?由於環境的不方便,是否可以吃肉邊菜?

宣化上人:你若到六祖那樣的誠心,可以吃肉邊菜;你若不到六祖大師的那個程度,還是少吃肉是好的。

雞蛋等動物卵是不是素?牛奶又如何?


印光大師:蛋不可食。邪見人云、無雄之蛋可食、此切勿聽信。又蛋有毒、以雞常食毒蟲故。

問:為什麼素食者不能吃蛋呢?

宣化上人:沒有男女﹝公雞、母雞﹞一樣可以孵出雞來。以前的人不懂這個道理,他說不可以,並沒有什麼證據的。吃雞蛋的人他為什麼要說這種理論?就是他想要吃雞蛋。雞蛋不論有沒有公雞都會生小雞子,不會不生的。《楞嚴經》上說:「卵唯想生。」

問:喝牛奶可不可以?吃些乳酪等日常飲食有沒有關係?

宣化上人:吃這些東西比起吃肉來好一點兒,它們不會像肉那樣教人慾強而神亂。為了保持清心寡欲,最好還是吃素。

素菜也取葷名?吃齋有甚麼好?
現在市場上有賣素魚丸、素蝦球、素魷魚、素雞塊、素雞腿、素豬肚、素牛肉乾、素羊肉、素香腸、素火腿、素肉鬆、醃燻雞••••••,雖然是素食,但是它和海鮮、肉類的味道一樣,令素食者無法忘懷••••••,吃這些東西算是真吃素嗎?

宣化上人:吃素要吃得有骨氣!佛教裡這種風氣,一定要改善;不改善這種風氣,久而久之就沒有出家人吃齋了。我認為吃齋的人,齋菜裡連雞鴨的名字都不應該提。我希望每一個佛教徒都應該有擇法眼,要認因果,不落於因果裡。

附◎一九七九年十一月二十日開示節錄
……所以,能夠茹素是最好。但吃齋時,不要再起什麼齋雞、齋鴨、齋鮑魚等名字。既然吃齋了,為什麼還放不下?單是起這些葷的名字,裏頭就含有污染的種子。所以以後不要再用葷名去講齋菜。

……又有人問:吃齋有什麼好處?

我說:「沒有什麼好處,是活著上當。」什麼意思呢?因為齋菜沒有肉類那麼好味道,所以說活著上當。可是,假設你不吃齋,便是死了上當。就像一個秤,那一邊重,那一邊輕,你自己去研究研究。

為什麼說吃肉是死了上當?無論你吃什麼東西,便有那種成分在你身上。你吃菜,便有一股菜味;吃蔥,便有一股蔥味;吃牛奶,便有一股牛奶味;吃起士,身上便有一股起士味;吃大蒜,呼吸氣都有大蒜味。因為你所吃的東西,要與你合股,合而為一,變成你身上的一部份。你吃什麼吃多了,身體就會變成和它一樣。因此,吃豬肉多了,便會變豬;吃牛肉多了,便會變牛,這是合乎科學和邏輯學的。你的身體和肉類變為合夥公司;死了之後,也會變成那樣東西。比如,死後要是周身一股豬味,閻羅王嘟嘟鼻子,便說:「你這樣臭,還是去做豬好了。」羊牛雞犬,也都是同一個道理,所以說是死後上當。……(全文請閱宣化上人開示錄(六) 殺生食肉的可怕)


墮胎?供養嬰靈?讀閱〈宣化上人發聾振聵3〉——《 無辜的小鬼 》~!
問:若有些人由於經濟不允許或其他因素不得已要墮胎,後果是不是一樣嚴重?

宣化上人:既然經濟不許可,根本就不應該叫她有胎的,免得會有第二種麻煩的事情。自己經濟既然不許可,沒有這種能力範圍,為什麼要等到有了問題才去想辦法?要防範未然。別的好辦法為什麼不想?為什麼一定要等到木已成舟,米已成飯,才知道已經成飯呢?每年的預算,應先打算這筆預算。


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