修行日记 -- 每天坚持做功课，做善事！我要移民西方极乐世界！-第8页

proudprincess

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可以躺床上念阿弥陀佛么不是说床不干净么我每晚躺床上也想念但是又怕得罪菩萨尤其是老公在旁边的时候

假名字

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以下是引用proudprincess在4/29/2011 4:19:00 PM的发言：
可以躺床上念阿弥陀佛么不是说床不干净么我每晚躺床上也想念但是又怕得罪菩萨尤其是老公在旁边的时候

心净即佛土净。
心若不净，纵然在庙堂佛前，也还是不净。

ahah

0操作143 ^#

4.29

早课
晚课
车上念阿弥陀佛佛号3.5小时
药师琉璃光如来本愿功德经 1
《超度往生西方的真实见证与要诀》

ahah

0操作144 ^#

ps:之前忘记写，在床上或是厕所等比较肮脏的地方念佛号或是经咒，要黙念，不要出声，这是印光大师说的。

正好分享一下有关爱爱需要注意的原则

保身立命守则

人命无常生死事大轮回路险

作者：印光大师增订文章来源：报佛恩网

天地间节气的变化，和人身气血的流动，有着息息的关系，假如不能配合气节而走泄了精血，那么身体上脏腑气血的流行，就会受到损伤。夫妇之间的相处，虽然是人伦之始，但如不能节制，以致常受疾病的侵袭，或于神明降鉴之期，淫污冒渎，而阴遭削禄减年之祸。所以为了免使身心受损伤和受阴谴，应当遵守一些禁忌，以免误犯。

◎每月初一，初八，十四，十五，十八，二十三，二十四，二十八，二十九，三十诸日为神明降鉴，察人善恶之期，宜斋戒不可行房，以免冒溃而受阴谴。
◎郁怒，大怒后伤肝，不可行房，犯者必病。
◎欲远行不可行房，行房后走百里者病。走百里路后行房者必死。
◎醉饱后行房，五脏反覆损精伤气。
◎空腹行房，大伤元神。
◎病后行房，病症复发并加剧。
◎胎前行房伤胎，故凡有孕后，即宜分床绝欲，一则恪遵胎训，一则无堕胎之患。及小儿毒胎痒，凶险喑痘，游空惊痫，牙疳等病。二则所生之儿，男必端严方正，女必贞静幽闲，自然长大后不犯淫佚。
◎产后百日内不可行房，若强行房妇必病。产后十余日即行房妇必死。天癸（月经）来时行房，成血淋症，男女俱病。
◎竹席上不可行房，因竹性寒冷，犯者易感寒气。
◎交合才毕，婴儿在旁啼哭勿即与乳，恐气血受损。
◎行房后勿即挥扇，及饮冷茶水，若过受凉，或至即死。
◎一日勿两度，勿服春方邪药，勿蓄缩不泄。
◎凡生病，生疮出痘后，非十分复原，万不可行房，若犯者则多半必死。
◎凡目疾未愈，或始愈，若行房目必成瞎。
◎凡虚痨症，虽养好强健，犹须断欲一年，若以为复原而行房，多半必死。
◎凡伤损筋骨，好后犹须戒一百七十日。若未过百日而行房必死。纵过百日亦必致成残废。
◎凡过操劳，过热，过忧愁，过惊恐后，皆不可行房，犯者轻者则成痼疾，重则即死亡。
◎冬至一阳生，夏至一阴生，其气甚微，如草木萌生，易于伤伐。倘犯色戒，则来年精神必疲惫。所以冬夏二至之前后半月，切忌行房。
◎凡朔望先夜及四时节气之日，不可行房。五更已过，身中阳气初生，一次当百次，有损气血，切忌行房。
◎大雷大风，大冷大热，日蚀月蚀，神前柩后，持斋祭祀之日，不可行房。
◎日月灯烛光照之处，庚申日，甲子日，本命生辰日，不宜行房。
◎行房后，暑天不可贪凉，冷天不可冒风雨，如犯者必有阴厥之证，男缩阳，女缩乳，四肢冰冷，肚疼而死。

[此贴子已经被作者于2012/4/13 3:16:11编辑过]

ahah

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http://www.jingtu.org/yg/skbj.htm#a21

以上链接为寿康宝鉴在线阅读版，目录中可选：保身立命戒期及天地人忌，即可看到一年12个月份中不可爱爱的日期了。

再加上一楼中所记的病时或是生气时及各种情况下不可爱爱的日期。

“按以上逐月戒期。及天忌人忌等日外。每月尚有六七日毫无忌犯之日。若论保身之士。每月本属至多三四次。故能疾病不侵。精神强固。而且寡欲者必多男。后嗣身体亦必强固。彼少年新娶。往往纵欲戕身。使百年好合。一时斩丧净尽深可悲也。则何如谨守戒期。保身立命。使后日有偕老齐眉之乐。子孙众多之庆。何快如之。”

真正爱LG，是爱护他的身体，照顾他的起居，增长他的善行功德，劝他共同移民西方极乐世界。这就跟真正最最孝顺父母老人家，也是为他们积德放生以延年，劝他们诵经念佛以求永生安养，是一样的道理。

愿HUAREN上所有的姐妹都成为有德行有智慧的好妻子，为自己的LG乃至父母孩子积福积德，为家庭增添安祥的气氛，为国家社会培育慈悲良善的下一代。

敬请常念南无阿弥陀佛

ahah

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4.30 5.1    5.2 5.3
早课   早课早课
         听净空法师演讲   听净空法师演讲      晚课
              八关斋戒        八关斋戒              观世音菩萨普门品1
                                                                       读《阿弥陀佛大慈悲父》

ahah

0操作147 ^#

The Venerable Master Hua said:
Don't become attached to your blessings
Because once they're exhausted
you'll have none.

Take all the suffering that comes to you,
because once you've endured it all,
you'll suffer no more.

The ancients said,
Choose your neighbors and friends with care,
Pick friends who are good and can help each other out in every way.
Don't get involved with people who are cruel and heartless.
Friends who are bad influences can drag you down to the point that you lose your fortune and reputation forever and end up in the hells.

The Buddhadharma is the Dharma of the mind
If your mind has no selfish thoughts,idle thoughts ,deranged thoughts and uncivilized instincts,
then your mind is the Buddhadharma.
However,if you have bad habits, faults,deranged thoughts, uncivilized instincts,
and idle thoughts, then this is called "demon-dharma"
A Buddha has kind and pure thoughts,
while a demon has evil, defiled and impure thoughts.

As a result of your cultivation,
you will be at peace with yourself,
and no deranged or idle thoughts will arise.
This peace and serenity is true happiness.
When you are peaceful and happy,
you can influence the people around you to become peaceful and happy too.

You only need to have faith,
and then you can break through all difficult states.
"Everything is made from the mind alone"
If you think something is difficult, then it will be difficult,
if you think it is easy ,it will be easy.

ahah

0操作148 ^#

常听人说，习气，习气，要改掉我们的习气。
习气是什么呢？就是不好的习惯。但就像我们无法复查出自己考卷上的错误一样，我们往往也很难意识到自己不好的习气。
所以要每天每天抽点时间出来反省自己。

虽然我可以做到自己不吃肉，但是回到上海，请亲戚朋友吃饭，也常常要请他们上普通的饭店吃，因为觉得老要别人迁就我上素食店，会不会让人觉得我太做作，太自私了。
其实多带他们吃一顿素，就是让他们少吃一顿肉，实在也是在为他们培福。为什么没有这个勇气呢？

记得刚受戒后多嘴多舌，说了一起受戒的老太还有一位师父的不适当举止，属于说四众过，然后当天彻底忏悔，吓得不轻。然后呢，从此后我就非常非常小心了，以至于前几天晚上做梦，梦里说星云大师等下要来跟大家聚个会，我因为受戒那次没能供养到星云大师，所以梦里就包了红包，问那个来通知的法师说，等下可不可以帮我供养一下师父？那位法师叹口气似乎要COMPLAIN些什么（具体是什么我删了，免得又变相说一遍四众过，呵呵）。我当时心里就开始当当当地敲起了警钟，想着那那那，你不要再讲下去了啊，再讲就犯戒了！！！不能说四众过啊！！！！就打算制止他。结果他也没说什么，就无奈了几下，做了些表情，就算了。

看来这一条戒以后可是记得很牢了。无论如何不会再犯了。连梦里都没有犯呵呵。是血的教训啊，也是好事。

临回来前有一天晚上帮人买霄夜，点了几个荤菜。点完了坐在小店里面等。注意到店门口放着些水箱，里面应该是养着鱼吧。我一向以为只有海鲜大酒楼才备活杀的水产，便贱贱地问，咦？你们这种路边小店也有活杀的啊？哈哈，有人点么？结果那女店家一句话把我说到崩溃”当然有拉，你刚才点的鱼片我们也是活杀的啊“。我蹭地一下从椅子上跳起来：什么？？？不要杀啊！！！就要往他们楼上冲。她说不是活杀的不新鲜嘛，已经杀了啊。我说我没看到你们下楼来取鱼啊！！她说，我们楼上也有鱼的啊。我吓死了，点杀也是犯杀戒啊！！！我说我要换掉这个菜。她说已经做了啊。完蛋！我当时吓得六神无主起来，然后就坐在店里擦眼泪。又不能跟他们讲受戒拉信佛拉之类，说了有个屁用啊。那你受了戒还来买荤菜，那你说你自己不吃有人信么？那个店家说，哟，你心那么软啊，鱼都是要活杀的做出来才新鲜啊。我觉得真的很讽刺，跟她也讲不明白，旁边一桌的人不断看我，我一向不理别人的眼光，所以继续哭，哭掉整包餐巾纸。然后觉得人们啊，就是这样为了自己的口腹之欢，欠下多多少少的命债！！！我跟她说，我真的真的不知道饭店里做鱼都是现杀的，真的不知道。我以后再也不点鱼了。她说用一种看外星人的眼光看着我说是的，鱼啊虾啊都是活杀的。

其实我哭还有个原因是觉得很亏，因为连在自己房子里发现白蚁，我都没叫除虫公司来，只是求观世音菩萨让它们搬家。在加州的同学知道这个后果和代价是什么。就是为了不杀生。现在莫名其妙帮人买个霄夜，犯戒了，真是亏大了。啊啊啊啊啊！！！

我不知道当时这个忏悔算不算彻底，不过从此后我都决定不再帮人点荤菜了。

我一个堂堂受了菩萨戒的人，干这种自以为是的糊涂事，这算什么？太丢人了。

这次刚回来又兴冲冲地跑到店里去帮朋友们淘打折包包，皮包！唉。买了几只想起，这不跟买霄夜是同理么？

这就是习气！就算是好心，帮朋友忙，但也要有智慧判断这个忙是真的在帮别人，还是害别人。会不会因为想帮别人的忙，害到无辜的生命。做顺水人情，也不可以以别的生命为代价。那也是很罪恶很自私的行为。

生活在这样一个处处造业而不自知的五浊恶世里面，要清净守戒，说难很难，说容易也容易，就是，，，哎，犯过以后牢牢记住，此后决不再犯就是了。或者以我为小白鼠，看到我犯过的，你们都千万千万不要犯，那也算是我将功补过的一件了。

我的心理素质真是强悍，每天功课做得不全，守戒又守得一踏胡涂，还在这里开个帖，嘘嘘叨叨地跟大家说事，反正大家就以我为反面教材吧。。。 [em92]

虽然我已经这样子了，但我仍然继续申请移民西方极乐世界，我相信只要犯了后决不再犯，一定还是可以移民过去的。决不放弃！！！

[此贴子已经被作者于2011/5/13 20:40:23编辑过]

ahah

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5.4

早课
晚课
《希望之光 -- 宣化上人语录》

ahah

0操作150 ^#

5.5
早课
晚课
观世音菩萨普门品1
看净空法师演讲文字版

ahah

0操作151 ^#

...
Are these hells fixed places, or do they arise spontaneously? Is it that each individual undergoes whatever kind of karma he or she creates? I only hope the Buddha will be compassionate and instruct those of us who do not understand this. May he cause all beings who uphold the precepts to positively and respectfully receive this determination upon hearing it and be careful and clear, free from any violations.

The Buddha said to Ananda, "What a good question! You want to keep all living beings from entering into deviant views. You should listen attentively now and I will explain this matter for you."

Actually, Ananda, all living beings are fundamentally true and pure, but because of their false views they give rise to the falseness of habits, which are divided into an internal aspect and an external aspect.

Ananda, the internal aspect refers to what occurs inside living beings. Because of love and defilement, they produce the falseness of emotions. When these emotions accumulate without cease, they can create the fluids of love.

That is why living beings' mouths water when they think about delicious food. When they think about a deceased person, either with fondness or with anger, tears will flow from their eyes. When they are greedy for wealth and jewels, a current of lust will course through their hearts. When confronted with a smooth and supple body, their minds become attached to lustful conduct and from both male and female organs will come spontaneous secretions.

Ananda, although the kinds of love differ, their flow and oppression is the same. With this moisture, one cannot ascend, but will naturally fall. This is called the 'internal aspect.'

Ananda, the external aspect refers to what happens outside living beings. Because of longing and yearning, they invent the fallacy of discursive thought. When this reasoning accumulates without cease, it can create ascending vapors.

That is why when living beings uphold the prohibitive precepts in their minds, their bodies will be buoyant and feel light and clear. When they uphold mantra seals in their minds, they will command a heroic and resolute perspective. When they have the desire in their minds to be born in the heavens, in their dreams they will have thoughts of flying and ascending. When they cherish the Buddhalands in their minds, then the sagely realms will appear in a shimmering vision, and they will serve the good and wise advisors with little thought for their own lives.

Ananda, although the thought varies, the lightness and uplifting is the same. With flight and ascension, one will not sink, but will naturally become transcendent. This is called the 'external aspect.'

Ananda, all beings in the world are caught up in the continuity of birth and death. Birth happens because of their habitual tendencies; death comes through flow and change. When they are on the verge of dying, but when the final warmth has not left their bodies, all the good and evil they have done in that life suddenly and simultaneously manifests. They experience the intermingling of two habits: an abhorrence of death and an attraction to life.

Endowed solely with thought, they will fly and can certainly be reborn in the heavens above. If they fly from the heart, and if they have blessings and wisdom, as well as pure vows, then their hearts will spontaneously open and they will see the Buddhas of the ten directions and all their pure lands and they will be reborn in whichever one they wish.

When they have more thought than emotion, they are not quite as ethereal and so they become flying immortals, great mighty ghost kings, space traveling-yakshas, or earth-traveling rakshasas who roam the form heavens, going where they please without obstruction.

Among them may be some with good vows and good hearts who protect and uphold my dharma. Perhaps they protect the pure precepts by following and supporting those who hold precepts. Perhaps they protect spiritual mantras by following and supporting those who hold mantras. Perhaps they protect Chan samadhi by guarding and comforting those who are patient with dharmas. These beings are close at hand beneath the Thus Come One's seat.

When their thought and emotion are of equal proportions, they cannot fly and they do not fall, but are born in the human realm. If their thought is bright, their wits are keen. If their emotion is dark, their wits are dull.

When they have more emotion than thought, they enter the animal realm. With heavier emotion, they become fur-bearing beasts; with lighter emotion, they become winged creatures.

When they have seventy percent emotion and thirty percent thought, they fall beneath the wheel of water into the regions of fire, where they come into contact with steam which is itself like a terrible blaze. In the bodies of hungry ghosts, they are constantly burned by that fire. Even water harms them, and they have nothing to eat or drink for hundreds of thousands of kalpas.

When they have ninety percent emotion and ten percent thought, they fall through the wheel of fire until their bodies enter wind and fire, in a region where the two interact. With lighter emotion they are born in the intermittent hell; with heavier emotion they are born in the Relentless Hell.

When they are possessed entirely of emotion, they sink into the Avichi Hell. If the emotion has gone into their hearts so that they slander the great vehicle, defame the Buddha's pure precepts, speak crazy and false dharma, are greedy for offerings from the faithful, recklessly accept the respect of others, commit the five rebellious acts and the ten major offenses, then they are further reborn in Avichi Hells throughout the ten directions.

Although one receives one's due according to the evil karma one has created, a group can undergo an identical lot, and there are definite places where it occurs.

Ananda, it all comes from the karmic responses which living beings themselves invoke. They create ten habitual causes and undergo six interacting retributions.

ahah

0操作152 ^#

Ananda, it all comes from the karmic responses which living beings themselves invoke. They create ten habitual causes and undergo six interacting retributions.

What are the ten causes? Ananda, the first consists of habits of lust and reciprocal interactions which give rise to mutual rubbing. When this rubbing continues without cease, it produces a tremendous raging fire within which movement occurs, just as warmth arises between a person's hands when he rubs them together.

Because these two habits set each other ablaze, there come into being the iron bed, the copper pillar, and other such experiences.

Therefore the Thus Come Ones of the ten directions look upon the practice of lust and name it the 'fire of desire.' Bodhisattvas avoid desire as they would a fiery pit.

The second consists of habits of greed and intermingled scheming which give rise to a suction. When this suction becomes dominant and incessant, it produces intense cold and solid ice where freezing occurs, just as a sensation of cold is experienced when a person draws in a blast of wind through his mouth.

Because these two habits clash together, there come into being chattering, whimpering and shuddering; blue, red, and white lotuses; cold and ice; and other such experiences. Therefore the Thus Come Ones of the ten directions look upon excessive seeking and name it "the water of greed". Bodhisattvas avoid greed as they would a sea of pestilence.

The third consists of habits of arrogance and resulting friction which give rise to mutual intimidation. When it accelerates without cease, it produces torrents and rapids which create restless waves of water, just as water is produced when a person continuously works his tongue in an effort to taste flavors.

Because these two habits incite one another, there come into being the river of blood, the river of ashes, the burning sand, the poisonous sea, the molten copper which is poured over one or which must be swallowed, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon self-satisfaction and name it 'drinking the water of stupidity.' Bodhisattvas avoid arrogance as they would a huge deluge.

The fourth consists of habits of hatred which give rise to mutual defiance. When this defiance binds one without cease, one's heart becomes so hot that it catches fire, and the molten vapor turns into metal.

From it is produced the mountain of knives, the iron cudgel, the tree of swords, the wheel of swords, axes and halberds, and spears and saws. It is like the intent to kill surging forth when a person meets a mortal enemy, so that he is roused to action.

Because these two habits clash with one another, there come into being castration and hacking, beheading and mutilation, filing and sticking, flogging and beating, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon hatred and name it 'sharp knives and swords.' Bodhisattvas avoid hatred as they would their own execution.

The fifth consists of habits of deception and misleading involvements which give rise to mutual guile. When such maneuvering continues without cease, it produces the ropes and wood of a gallows for hanging, like the grass and trees that grow when water saturates a field.

Because the two habits perpetuate one another, there come into being handcuffs and fetters, cangues and locks, whips and clubs, sticks and cudgels, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon deception and name it a 'treacherous crook.' Bodhisattvas fear deception as they would a savage wolf.

The sixth consists of habits of lying and combined fraudulence which give rise to mutual cheating. When false accusations continue without cease, one becomes adept at corruption.

From this there come into being dust and dirt, excrement and urine, filth, stench, and impurities. It is like the obscuring of everyone's vision when the dust is stirred up by the wind.

Because these two habits augment one another, there come into being sinking and drowning, tossing and pitching, flying and falling, floating and submerging, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon lying and name it 'robbery and murder.' Bodhisattvas regard lying as they would treading on a venomous snake.

The seventh consists of habits of animosity and interconnected enmity which give rise to grievances. From this there come into being flying rocks, thrown stones, caskets and closets, cages on wheels, jars and containers, and bags and rods. It is like someone harming others secretly, he harbors, cherishes, and nurtures evil.

Because these two habits swallow one another up, there come into being tossing and pitching, seizing and apprehending, striking and shooting, casting away and pinching, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon animosity and name it a 'disobedient and harmful ghost.'Bodhisattvas regard animosity as they would drinking poisonous wine.

The eighth consists of habits of views and the admixture of understandings, such as satkayadrishti, views, moral prohibitions, grasping, and deviant insight into various kinds of karma, which bring about opposition and produce mutual antagonism. From them there come into being court officials, deputies, certifiers, and registrars. They are like people traveling on a road, who meet each other coming and going.

Because these two habits influence one another, there come into being official inquiries, baited questions, examinations, interrogations, public investigations, exposure, the youths who record good and evil, carrying the record books of the offenders' arguments and rationalizations, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon evil views and name them the 'pit of views.' Bodhisattvas regard having false and one-sided views as they would standing on the edge of a steep ravine full of poison.

The ninth consists of the habits of injustice and their interconnected support of one another; they result in instigating false charges and libeling. From them are produced crushing between mountains, crushing between rocks, stone rollers, stone grinders, plowing, and pulverizing. It is like a slanderous villain who engages in persecuting good people unjustly.

Because these two habits join ranks, there come into being pressing and pushing, bludgeons and compulsion, squeezing and straining, weighing and measuring, and other such experiences.

Therefore, the Thus Come Ones of the ten directions look upon harmful accusations and name them 'a treacherous tiger.' Bodhisattvas regard injustice as they would a bolt of lightning.

The tenth consists of the habits of litigation and the mutual disputations which give rise to covering. From them there are produced a look in the mirror and illumination by the lamp. It is like being in direct sunlight: there is no way one can hide one's shadow.

Because these two habits bicker back and forth, there come into being evil companions, the mirror of karma, the fiery pearl, exposure of past karma, inquests, and other such experiences.

Therefore, all the Thus Come Ones of the ten directions look upon covering and name it a 'hidden villain.' Bodhisattvas regard covering as they would having to carry a mountain atop their heads while walking upon the sea.

ahah

0操作153 ^#

反省自己的习气，需要时刻警惕，因我们活在世界上，养成恶的习气，保持恶的习气，即是在种地狱的因。
比方之前我曾摘录过十八种地狱及其中的详情，读着那些文字可能很难令人相信，那么以上摘录楞严经中世尊仔细解说的，十种恶的习气，是怎样造就地狱中具体遭遇的情形。
警惕警惕，时刻警惕！

全文地址如下：
http://www.cttbusa.org/shurangama/shurangama_contents.asp

敬请常发愿我一定要移民西方极乐世界！

ahah

0操作154 ^#

5.6
早课
晚课
药师琉璃光如来本愿功德经1
读《学佛行仪五戒表解合订本》
读《律宗的史传和典籍》PPT 读《律宗的教理和观行》PPT

法师突然打包一大堆律宗的PPT丢到我的邮箱，也没留什么话，不知什么意思，那就看吧。反正我看书速度一目十行，看一些PPT，不用几十分钟。

5月8日早课之后有传八关斋戒，我初步的打算这次受持法会全程 -- 三个星期不吃晚饭啊！挑战自我。 [em60]

八关斋戒是为移民买个双重保险。多多益善。

因药师琉璃光如来本愿功德经上写得清清楚楚：

若有四众。苾刍。苾刍尼。邬波索迦。邬波斯迦。及余净信善男子。善女人等。有能受持八分斋戒。或经一年。或复三月。受持学处。以此善根。愿生西方极乐世界无量寿佛所。听闻正法。而未定者。若闻世尊药师琉璃光如来名号。临命终时。有八大菩萨。其名曰文殊师利菩萨。观世音菩萨。得大势菩萨。无尽意菩萨。宝坛华菩萨。药王菩萨。药上菩萨。弥勒菩萨。是八大菩萨。乘空而来。示其道路。即于彼界种种杂色众宝华中。自然化生。

[此贴子已经被作者于2011/5/6 22:41:39编辑过]

ahah

0操作155 ^#

各位学佛的同学们啊！！我们应该为自己能有幸深信并学习这些最先进最高端的知识而感到无比骄傲和幸运啊！！
我们真的就是哈利波特中那些进入魔法院的高材生啊！我们在学习的就是突破三维空间提升DNA的绝妙高科技啊！
看看药师琉璃光如来本愿功德经中所写的，怎样为已尽寿命的人延寿，当年听说三国中绝世聪明的诸葛亮，诸葛亮为自己布阵，点灯延寿是不是像听神话一样？觉得这真是个神人，而这个延寿，药师琉璃光如来本愿功德经中就写得清清楚楚该怎么做。那么如果你想长生不老呢，大悲心陀罗尼经中也写得清清楚楚应该怎么做。
这些可比最先进的医学理论啊，物理学理论更神奇更实用了吧？

前几天看《tron》，电影里拍到那个创造了网络电子空间的人，有一天突然发现那个空间里自动出现了一群智能生命，非常适合那个空间，而他之前却正苦于无法创造出适合那个空间的程序时，我就想到说，对啊，环境适合，就是所谓因缘具足，就自然会有适合那个环境的灵性化生了。但后来觉得细节有点不对，因为智能生命，就说明是有情，有情的投生形式是胎生，所以不应该突然出现一群，而是应该现出亚当夏娃，然后慢慢繁殖，呵呵。

好莱坞有很多很有灵感有天资的导演，可惜没有好好学习佛法，所以光有灵感，最后往往受世俗想法及票房的左右，最终却宣扬了魔的理念，带领观众走火入魔，呵呵。

很多片子都有英雄情节，比方蝙蝠侠，比方蜘蛛侠，比方超人。他们想像中的英雄，都是突然之间像在地上捡到钱一样地走了狗屎运最终成了大英雄。却不知，想要成为拥有超越三维空间的人的能力，一是成圣，一是成魔。那么成圣，当然不是走狗屎运DNA突变就成的，是要靠不断积累善的能量，不断不干恶事不起恶念--即是说，圣人，是守戒守出来的，不是捡来的。就算真有狗屎运一夜间或是与生俱来有神奇的能力，也要不断积善积德才能保持，因那是前世修行所带来的，这一世如果只知坐吃山空，必然会有用完的那一天。

成魔就不说了。风光一时，自找死路。

又比如《Inception》中所说的人由药物控制进入冥想状态，其实这本来应该靠自身的静心寡欲而后进入的深层禅定，现在由药物辅助进入，等于拨苗助长，是极度危险的事。梦中只有已死的妻子一个心魔出来干扰，其实任何没有足够禅定功夫的人，即是当时该队伍中所有的人，都会遇到他们各自的心魔来干扰，不止COBB一个人的心魔，而后如果只凭自己一个人的意志力，不借佛菩萨或是上帝等高等能量的帮助，一旦陷入，很难回来的--即使药限到了，也只能是一个植物人。

我想军方一定早已从事此类试验，所以会有类似的片子出现吧。

现代西方高科技，走的是一条错误的道路。因它绝大部分的基础建立在实验结果上，但可见的宇宙，仅有10%的物质而已，科学家说不可见的暗物质有90%。

医学的研究也是一样。全部研究都把不可见的能量给剔除了。

剔除了90%。。。。。我们还剩下多少真相？！？！？！

本不想写这些感想，因离题太远，这只是个记录修行的帖子，但有时还是忍不住小小地水一下，呵呵。因为实在是觉得这么好的学问不学，真是太可惜了。希望有越来越多的人能觉悟到我们都只是活在一个虚幻的世界中，这一生都在为最终进入那90%的不可知的空间做准备，不要再陷在名利世俗的事情中去了，玩得太久，放逸得太久，心神散乱很难集中，你的时间会不够用了，你的意念能量会越来越弱了。。。。

敬请常念南无阿弥陀佛

[此贴子已经被作者于2011/5/7 4:21:29编辑过]

ahah

0操作156 ^#

5.7
早课
晚课
车上念阿弥陀佛名号2小时
到万佛城了，好多人，明天早上要早起受八关斋戒，天好还要拜山，早点睡了。

[此贴子已经被作者于2011/5/8 1:19:09编辑过]

ahah

0操作157 ^#

5.8
早课
晚课
车上念阿弥陀佛1小时
八关斋戒

今日在传戒时决定受持1个月，30天。希望不要饿到昏倒。从今天开始倒计时，天天盼着吃晚饭，哈哈。开玩笑，如果能就此改掉每天吃晚饭的习惯，才好呢。

昨天睡很少，早上趁拜山的时间，溜回去睡觉了。。。哎，懒惰的我。。。。

[此贴子已经被作者于2011/5/9 0:03:32编辑过]

ahah

0操作158 ^#

受持八关斋戒功德：

观无量寿经云：若有众生，若一日一夜持八戒斋，若一日一夜持沙弥戒，若一日一夜持具足戒；威仪无缺。以此功德，回向愿生极乐国，戒香熏修。如此行者，命欲终时，见阿弥陀佛与诸眷属，放金色光，持七宝莲华至行者前，行者自闻空中有声赞言：“善男子，如汝善人，随顺三世诸佛教故，我来迎汝。”行者自见坐莲华上，莲华即合，生于西方极乐世界。在宝池中，经于七日，莲华乃敷。华既敷已，开目合掌，赞叹世尊。闻法欢喜，得须陀洹。经半劫已，成阿罗汉。是名中品中生者。

文殊问经云：”世间菩萨八戒者是。“处胎经云：“八关斋戒者。诸佛父母也。”萨婆多论云：“若作阎浮提王，于阎浮提中，一切人民金银财宝于中自在，虽有如是功德，以八斋功德分作十六分阎浮提王功德，十六分中不及一分。”所谓最后清净八戒斋也。汝今已得如是功德。婆沙论云："受八戒者，名曰近住，谓近阿罗汉住故。又名长养，谓长养善根，令其增多故。"

优婆塞戒经云“善男子，若有从他三受三归，三受八戒，是名得具一日一夜优婆塞斋。明相出时，是时则失。是故不得佛像边受，要当从人。根本清净，受已清净，庄严清净，觉观清净，念心清净，求报清净，是名三归清净斋法。”
“善男子，若能如是清净归依，受八戒者，除五逆罪，余一切罪，悉皆消灭。”

[此贴子已经被作者于2011/5/9 0:05:00编辑过]

ahah

0操作159 ^#

5.9
早课
晚课
观世音菩萨普门品1
八关斋戒

ahah

0操作160 ^#

5.10
早课
往生咒80+
大悲咒 108+
车上念阿弥陀佛1小时
八关斋戒
看宣化上人开示
网上网下各种放生～～