淨界法師：心態決定去向：行善布施再多，仍可能墮入三惡道 скачать в хорошем качестве

淨界法師：心態決定去向：行善布施再多，仍可能墮入三惡道

淨界法師 ：《佛法修學概要》 時間: 2013/04/28 地點：洛杉磯 淨土教觀學苑 編號：第七集 （96） ---- 目錄 00:00 精彩片段 01:22 題目 01:29 第96章：我們生命的整個大方向決定權在我們內心的素質 15:53 迴向偈 播放列表 (complete playlist):    • 淨界法師：如何才能做到最大限度地改變命運？   ---- 說一個有情衆生，不管你是長壽還是短命， 總而言之你要過一輩子，活得快樂也好，過得痛苦也好，你到臨終時有兩 種情況：第一個，成佛作祖；第二個，墮坑落塹。就是我們到臨命終時， 有可能你的生命是往上走，叫作增上，你來生比今生好，這是一種可能； 第二種可能，你來生是墮落了。所以我們的生命有兩種可能：第一個是往 上，第二個往下。 關鍵在哪裏呢？就在你臨命終那一念的心念。整部《楞嚴經》十卷， 都在講這個觀念，生命是我們的心念創造出來的。《楞嚴經》把我們臨終的心分成兩塊：一個是情，一個是想。什麼是情呢？簡單地說就是情執。我們日常生活當中，接觸到很多的人，遇到很多事情的刺激，產生一種感受。 這個感受產生妄想一定有一個相，然後你的心就住在這個妄想，就變成情執了，就是一種情緒化的感情。這是第一個。第二個，是你經過聖賢道理的學習，透過道理的觀照產生的智慧，這叫作想。 諸位要知道，情是外境刺激你的，是透過六根感官的刺激，產生的一 種情緒作用。那麼“想”是你透過內心的道理，從裏面自己如理思惟生起 來。《楞嚴經》上說，臨命終時如果你的情執比例高，你就往下墮落。因爲“情”是水，“想”是氣，它是一種浩然正氣。在《楞嚴經》上說，做人的標準，你來生要做人，至少要有六分想，四分情，就是說你理智的觀照，要超越你的情執。所以六想四情，這個是人的標準。你如果是純情，那你 這個人從來沒有修，沒有讀過聖賢之道，整天放縱你的慾望，你臨終是直 接墮阿鼻地獄，這是純情入阿鼻地獄。那麼九情，有一分的想，入無間地 獄。它是慢慢慢慢一直往上升的。 所以我們臨命終時要往生，必須要把情執轉成觀想，轉成智慧，這件 事很重要！不是修業力，是思想的改造。你必須要引導你的情執慢慢地減 少，你智慧的觀照慢慢地增加，這個叫作臨終的正念。所以改造思想在淨 土宗是很重要。 總而言之，在聖賢之道當中，都知道一個人要調整心態，你的生命才能夠增上，這一點很重要！諸位！很多人都以爲，你修善來生就會比較好， 不一定！佛陀在經裏面說，一個人的心，如果是放縱你的煩惱慾望，就算造很多善業，因爲你的心是墮落的，你還是會到三惡道得果報。諸位要知 道，善業會讓你活得快樂，但是你內心是決定六道的升沉。你看現在很多 的狗，被人家養得很快樂，對不對？但它在畜生道，是卑賤的果報。這就 是他放縱煩惱，但是他積集善業，所以他的果報不能得尊貴身，不能在比 較尊貴的人天乃至於佛菩薩的地方得果報。如果放縱你的慾望，就算你造 了很多佈施的善業，做了很多的義工，你的善業會在卑賤的果報裏面表現 出來，你可能在畜生道做一條大蟒蛇，或者做鬼王，去享受你的善業。善 業的安樂果報有很多種可能。你的升沉，六道的升沉，十法界的升沉，是 靠你的心理素質。 這一段就是說明，人生的整個升沉，所謂的“成佛作祖，墮坑落塹，所爭只一念間”。生命的整個大方向的決定權，就在我們內心的素質。 This passage describes how, for every sentient being—whether they live a long or short life, whether happy or troubled—there are two possible outcomes at the end of life: either one attains enlightenment and liberation ("becomes a Buddha or patriarch") or falls into a state of suffering ("falls into the pit"). At the end of life, a person’s next life may either improve, leading to a more favorable rebirth, or decline into a worse state. Essentially, our lives have two directions: ascending to a better state or descending to a worse one. The key lies in the final moment of consciousness at death. The entire Shurangama Sutra centers on the idea that our lives are created by our own minds. At the time of death, our mind can be divided into two types of consciousness: emotion and reflection. Emotion (情) refers to attachment, which arises from encounters with others and various life experiences, creating feelings that lead to illusions and fixations. Reflection (想), on the other hand, is the insight that comes from learning and contemplating wisdom teachings, resulting in a balanced state of mind. Emotion arises from external sensory triggers through the six senses, producing a reactive emotional response. In contrast, reflection originates from inner reasoning, developing through mindful contemplation. According to the *Shurangama Sutra*, if one’s mind is primarily emotional at death, one will descend because “emotion” is associated with water, which flows downward, while “reflection” is like qi (energy), representing a righteous and uplifting force. To be reborn as a human, one should ideally maintain six parts reflection and four parts emotion. If someone’s life is governed entirely by emotion, never tempered by wisdom, they may fall straight into the lowest hell realms, having let desires rule unchecked. Therefore, to attain a favorable rebirth, it’s essential at the end of life to transform emotional attachments into reflective insight and wisdom. This requires a shift not in deeds but in the very quality of one’s thinking. Reducing emotional fixation and increasing wisdom-based reflection is essential for achieving mindfulness at death. In Pure Land Buddhism, this inner transformation is crucial for rebirth. In the path of wisdom, it’s understood that for a life to improve, one’s mindset must be adjusted. Many people believe that good deeds alone will secure a better next life, but this isn’t necessarily true. The Buddha taught that if a person’s mind is consumed by desires and attachments, even if they perform virtuous acts, their mindset will lead them to a lower rebirth in the three unfortunate realms. Good deeds may bring happiness in life, but only inner qualities decide one’s path in the six realms of samsara. For instance, many animals may live comfortably under human care, yet they still bear the karma of a lower rebirth due to their uncontrolled desires. Thus, this passage emphasizes that the fate of one's life—"to become a Buddha or to fall into a pit"—depends on a single moment of mindful intention. The quality of our inner consciousness ultimately directs the course of our lives. 視頻摘自：淨土教觀學苑 製作：善知識工作室 Created by: digitalblackboard.io Youtube:    / @amtb-io   #buddhism #淨界法師 #善知識 #念佛 #佛法 #净土宗 #淨土 #修行 #佛陀教育