淨界法師 :《佛法修學概要》
時間: 2013/06/09
地點:洛杉磯 淨土教觀學苑
編號:期中座談3
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【學員提問】師父慈悲!學人有一個問題就是,關於嚴持四重戒的殺盜淫妄,這個殺戒包不包括我們平常吃肉,肉食?
【師父答疑】好,阿彌佗佛!這個問題問得非常好。這個《楞嚴經》 它是這樣講,它是從業果角度,就是我們跟眾生的傷害有命債跟肉債。我沒有殺你,但是我吃你的肉,這叫肉債。那什麼叫債呢?就是你要還的。
這是什麼意思呢?就是說你吃眾生肉,你跟被吃的這個眾生就結下一個業力。你認為你吃牠的肉,牠是心甘情願嗎?合理地推論,沒有一個眾生是心甘情願給你吃的。你看每一隻雞被殺的時候,都叫得很厲害,為什麼?牠不想被殺嘛。只要牠不是心甘情願,這就有問題。
你是個人,你福報大;牠福報差,你把牠的命奪過來,當然直接殺牠的人,這個是最嚴重,欠牠的命債;那你沒有殺牠,你吃牠的肉了,好,肉債。就算牠被殺死了,你認為牠的肉願意無條件佈施給你吃嗎?不會!對不對?肉債,就這麼回事。
那麼這個肉債,如果你今生沒有要處理生死問題,反正你準備輪迴,求增上生的,那問題不大,因為你準備輪迴嘛,牠也有機會,慢慢等你。但如果你今生要出離三界,那這問題就嚴重了。因為你要跑了,你住在美國,你要跑到澳洲去,那些借給你錢的人就緊張了——開玩笑,你跑了,我找誰要去?這就有問題了。
所以印光大師講念佛吃素,這個是有道理。你看看《楞嚴經》你就知道怕,吃肉的可怕。第一個,你跟眾生結下生死業緣;第二個,你經常吃,你還無慚無愧,你慈悲的善根失掉了。吃久了你這個人就變成你看到眾生的痛苦,你沒有感覺,你沒有感同身受。所以你要知道,飲食會影響心態的,你好不容易?培了慈悲心,你就是整天吃肉,今天吃明天吃,吃久了,你這慈悲心沒有了。
大乘佛法是以慈悲心做根本,你今天慈悲心沒了,你修什麼法門都不像大乘法了,因為你那個能念的心,那個心力慈悲的善根已經沒有了。如果所修的每一個法都沒有慈悲心,就不是大乘法了,頂多是聲聞法,所以你損失慘重。一個人最可怕的不是造罪業,諸位你要知道,是你失掉了善根。你造了罪業,你善根還在,亂不了,你隨時可以反轉,你可以重新站起來。你善根破壞了,你連站起來的機會都沒有。
所以如果你一定要吃,你最好起慚愧心,說:「我不是很想吃你,但是我控制不了我自己,但是我真的不想吃你。」這樣子好過你無慚無愧,你不能把它當理所當然,你把它當理所當然,你以後就麻煩了,你一定會把善根破壞。
就是你至少要說:「我實在不想吃你,但是我又控制不了我的食慾,我先向你懺悔。」然後吃完以後,念往生咒迴向給牠。這個是一個很重要的事前的懺悔、事後的彌補,至少保護你的善根,而且你最好髮願,我什麼時候一定要斷肉,你發個願,就把那種反轉的力量先種下去。
如果你有志於今生了生死,你最好不要欠眾生太多債,真的,你很難跑得掉。不要給你臨終增加太多負擔,你臨命終現在負擔已經夠多了,不要一直拿包包往你背上去扛,你走不出來的。
我希望大家看祖師大德的開示,他講的話都有道理。你看印光大師, 持戒他就很重視,除了殺盜淫妄,他就強調不吃肉。你看看印光大師他講沒幾句話就講不要吃肉,你要去體會他有道理的。因為你每天發願「願我臨終無障礙」,但是你一直給你自己增加負擔,這是互相矛盾了。
其實現在很多老外他也吃素,他也不見得為了宗教因素,他為了健康,為了環保,他也吃素。你看那個沒有學佛都做得到,何況我們學佛的人呢?其實我是覺得你做什麼事,你要先說服自己,要心理建設,你為什麼要這樣做,你吃肉有什麼好處呢?動物性的脂肪現在充滿了問題,很多染污,你吃下去不過就是那幾分鐘的感受,何必非得吃肉呢?
**Question:** Does the precept against killing include the consumption of meat?
**Answer:** The question is very relevant. According to the *Surangama Sutra* 《楞嚴經》, there are two kinds of debts we incur with sentient beings: life debt and meat debt. Even if you do not kill an animal yourself but consume its meat, you still owe a meat debt. The idea is that eating the flesh of an animal creates karmic ties with that being. No sentient being willingly sacrifices its life, and their distress at being killed is evident.
From a karmic perspective, if one does not seek liberation in this lifetime and is content with the cycle of rebirth, then meat consumption is not a major issue. However, if one aims for liberation, then meat consumption becomes a serious problem, as it forms karmic bonds that will hinder one's spiritual progress.
Master Yinguang (印光大師) advocated for a vegetarian diet, emphasizing the karmic consequences of meat consumption. Eating meat not only establishes karmic ties with the beings consumed but also diminishes one's compassion. Regular consumption of meat desensitizes one to the suffering of sentient beings, weakening the foundational compassion required in Mahayana Buddhism.
Losing compassion leads to severe consequences for a practitioner. Without compassion, even the most diligent practices cannot be considered true Mahayana practices. The worst outcome is not the karma from actions but the loss of one's inherent good roots. A person with intact good roots can always repent and improve, but one without good roots lacks the foundation for spiritual growth.
Therefore, if you must eat meat, it is better to do so with a sense of shame and repentance. Acknowledge your struggle with food cravings and repent both before and after eating. Dedicate prayers for the beings consumed and make vows to eventually cease meat consumption.
For those striving for liberation in this lifetime, it is crucial to avoid incurring debts with sentient beings. Excessive karmic burdens at the time of death make liberation exceedingly difficult. Following the teachings of the great masters, such as Yinguang, emphasizes the importance of maintaining precepts, including abstaining from meat.
Many non-Buddhists adopt vegetarianism for health or environmental reasons, proving that it is achievable. As practitioners, it is essential to understand the benefits of a vegetarian diet and mentally prepare oneself for this lifestyle change. Avoiding meat not only aids in spiritual practice but also benefits health and the environment.
視頻摘自:淨土教觀學苑
製作:善知識工作室
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