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釋聖嚴 (著)=Shih, Sheng-yen (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.10 |
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| Date | 1997.07 |
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| Pages | 1 - 23 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Keyword | 人間淨土; 戒律=Precepts=Vinaya=Sila; 隨犯隨制; 隨方毘尼; 捨小小戒; 菩薩一切成; 五戒; 五大施; 叢林制度; 三業清淨; 身業清淨; 心業清淨; 語業清淨; A Pure Land in the world; `siila(vinaya); establishing precepts according to transgressions; precepts that are established according to; circumstances; to give up "minor" precepts; all-embrasive bodhisattva pratimoksha; the five precepts as five kinds of charity; or giving; Ch'an monastic regulations; the purity of the three actions (of body,; mind, and speech) |
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| Abstract | 戒律是為淨化人類的身心而設，是為淨化人間的社會而設。是以人間的善良風俗人情及合理的國家規章法令，為佛陀制戒的參考基礎，加以佛法的正知正見作引導，便成了有小有大，能略能廣，可淺可深，可以適應任何時空環境的生活準則。
當你認識了戒律的功能，明白了佛陀制戒的用心，你便不會拘泥於枝末小節，應著重於人類之身、心、語言三種行為的淨化：清淨、精進、儉僕，有禮節，有威儀，不惱害自己，不困擾他人，並以淨化的人格，作他人的表率，用佛法的慈悲和智慧，淨化社會，淨化人間。
佛陀所說的戒律雖多，卻不是苛刻的要求。事實上為使後代的子孫，能有彈性適應的空間，故有「隨方毘尼」的遺教，並有「捨棄小小戒」的交待。因此佛教傳到了中國，漸出現《禪苑清規》的叢林制度，既不即是佛世的戒律戒式，也不違背佛陀制戒的精神。不過，光有叢林制度，也不能取代全部的戒律功能。
佛教的戒律，是相當人性化，且富於人情味的，因其重視實用性，故也富有伸縮性。佛教雖有種種戒律，並未規定所有的人都受同樣多的戒律，那是依照各人發心的程度，來自由決定的。
佛陀及其大比丘弟子們，經常「遊行人間」，用清涼的佛法，來淨化人間大眾的身、心、語言三類行為，建立人間佛教; 我們現在推廣人間淨土的理念，就是要這樣，呼籲大家，一點一滴，日積月累，共同努力，來實現它。
The sole purpose of vinaya is to purify the body and mind of individuals as well as society as a whole. The Buddha established vinaya according to wholesome scial customs, morality, and reasonable national laws and regulations in combination with correct Buddhist knowledge and views. Vinaya is flexible and adjustable with simple and comprehensive teachings which can be applied as a guideline in any situation.
Once you grasp the essential function of vinaya and understand the Buddha's intention in establishing it, you will not be disconcerted by any particular triviality you find among the rules. Instead, you can emphasize the purification of body, mind, and speech; you will cultivated purity, diligence, simplicity and frugality, etiquette and proper decorum. You will neither vex nor harma yourself nor trouble others. With a clear and untroubled attitude and personality, you may become an example for others and use the compassion and wisdom of Buddhadharma to purify society and everyone around you.
Even though the Buddha set down many precepts, he was never strict or harsh. The Buddha left room for his disciples to practice by designating a specific precept of "vinaya that accords and adapts to circumstances, " as well as permitting certain occasions to give up "minor precepts." Thus when Buddhism was transmitted to China, "monastic regulations" and "pure Ch'an monastic rules" gradually appeared. Although they were not traditional vinaya, they did not conflict with the spirit of the vinaya set down by the Buddha. Of course, monastic regulations and rules alone cannot take the place of vinaya.
Buddhist vinaya accords with human nature and feelings. It was established with great emphasis on practicality and flexibility. Although there are variety of different Buddhist precepts, they are not applicable to everone. According to the depth of your commitment, you can freely choose the set of vinaya that is approriate for you to follow.
The Buddha and his disciples were very much in the world. When they traveled it was to bring the cool and refreshing dharma into our lives so that all could purify body, speech, and mind. That is the source of our principles and our vision of establishing a Pure Land in contemporary society. We earnestly urge all who read this and hear our words to help accomplish this endeavor, little by little and day after day, until it is actualized.
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| ISSN | 10177132 (P) |
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| Hits | 2652 |
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| Created date | 1998.04.28
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| Modified date | 2017.06.16 |
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