略說出世間(A Brief Discussion on Transcendence)

先說一下定義，主要是以經典記載跟高僧大德口述為主

所謂的出世間的道、果指的就是導向涅槃的方法跟結果

最究竟的部分就是阿羅漢道跟阿羅漢果

阿羅漢指的就是盡滅貪、嗔、癡

這過程其實就是內心對於世間的黏著程度

當證悟到阿羅漢時，身雖然還在世間，心已經離世間

世間則是指眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法

這種種因緣而生，因緣而滅的都是世間法

既然是世間法就會有善惡，出世間是沒有所謂的善惡的

那善惡的定義是怎麼定義呢??

這主要是以貪、嗔、癡來決定

只要是包含貪、嗔、癡其中一項心所做的行為就是惡行

白話一點就是，想要就是貪，不想要就是嗔，不信因果、昏沉、散亂等等就是癡

追其根源可以發現都是從無明而來

什麼是無明??

不懂得苦、集、滅、道

不知道苦是從自己的行為而來

不知道苦的熄滅是有方法的

讀者看到這應該可以發現，這樣的分類法會變成只要活著就是一種罪惡

這也是地藏經上寫的舉止動念無不是罪，無不是業

但其實沒有這麼嚴重，還是有方法可以減輕的

方法是先增加善行減少惡行

先從知道自己的所有作為都是會有後果的

然後修習佈施、持戒、忍辱、禪定等等方法來增加善行

用這樣的方式去稀釋惡行所帶來的結果

就像一開始是把一把土丟到一杯水

在不斷持續的增善減惡中

最後會像是一把土丟到大海中一樣

對在家居士來說

殺生、偷盜、妄語、飲酒、淫這五項是重業

有些運氣不佳的居士造作上面五項後

很快就會反應到日常生活上面

所以才會以這五項作為戒來要求

值得注意的是在造作善行時的動機

必須是以清淨心，也就是無求，為了做而做的效果最好

如果做了以後會後悔或是生氣也不好

為了得到善果就勉強去做

沒有量力而為

結果搞的一家子烏煙瘴氣

這樣的行為還不如不要做

畢竟這樣的行為帶來的結果不見得是自己樂見的

在家居士對於佛、法、僧、戒有足夠的信心

對於佛、對於滅苦的方法、對於阿羅漢、對於自己的戒行有信心

不需要特意的去想要證什麼果

時間到了自然就會有結果

對出家眾來說

需要特別注意的是名、聞、利、養

這類特別容易腐蝕內心的要很慎重

有戒有定的則是要加強修觀

什麼時候心接受實相

什麼時候就解脫清淨

願各位行者幸福無煩惱

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Let me first define the terms, primarily based on scriptural records and teachings from esteemed monks.

The term "Worldly Path " and "Fruition " refer to the methods and outcomes directed towards Nirvana.

The ultimate aspect is the "Arhat Path " and "Arhat Fruition ." An Arhat signifies the complete eradication of greed, hatred, and delusion. This process involves reducing one's attachment to worldly matters. Upon realizing Arhatship, although the body remains in the world, the mind has transcended it.

"Worldly " refers to the realm of eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and phenomena. These arise and cease due to various causes and conditions; thus, they are termed worldly phenomena. Since they are worldly, they involve distinctions between good and evil. In contrast, the "Transcendental " lacks such distinctions.

The definition of good and evil is primarily determined by greed, hatred, and delusion. Any action driven by these mental states is considered evil. Simply put, craving is greed, aversion is hatred, and disbelief in cause and effect, heedlessness, and distraction constitute delusion.

Tracing it to its root cause, we find it all originates from "Ignorance ." What is ignorance? It is not understanding suffering, its origin, cessation, and the path to its cessation.

Readers may notice that this classification system could lead to the conclusion that merely living is a form of wrongdoing. This is also mentioned in the Ksitigarbha Sutra: every thought and action is not without sin, not without karma. However, it's not as severe as it sounds; there are methods to alleviate this.

The method involves first increasing wholesome deeds and reducing unwholesome ones. Start by understanding that all actions have consequences. Then practice generosity, observe precepts, endure hardships, and cultivate meditation to increase wholesome deeds. In this way, dilute the results of unwholesome actions. It's like initially throwing a handful of soil into a cup of water. Through continuous efforts to increase wholesomeness and decrease unwholesomeness, in the end, it becomes like throwing soil into the ocean.

For lay practitioners, the five heavy actions (the five precepts)quickly manifest in daily life for those with poor luck. Therefore, these are emphasized as precepts to follow.

It's worth noting the motivation behind cultivating wholesome deeds must be pure, without seeking anything in return. The effect is best when actions are not regretted or driven by anger. Forcing oneself to act for the sake of wholesome results without the capacity to handle it leads to turmoil within the family. Such behavior is better left undone, as the results may not be desirable.

For lay practitioners who have sufficient faith in Buddha, Dharma, Sangha, and precepts, there's no need to deliberately seek any particular fruition. With time, results will naturally follow.

For monastics, special attention is needed regarding fame, honor, gain, and support, as these easily corrode the mind. Those with precepts and meditative concentration should enhance contemplation. When the mind accepts reality, liberation and purity follow.

May all practitioners be happy and free from suffering.