遇到诋毁佛法者是否可以生气

《遇到诋毁佛法者是否可以生气–大日如来王尊佛》
《Can One Become Angry at Those Who Slander the Dharma–SunGuru Buddha》

       如果你说修行人要修忍辱，这个前提是，你首先是一个佛弟子。如果别人诽谤杀戮你的父母，你会无动于衷么？何况自己慧命的家园，慧命的父母。更何况这不是自己的灵魂圣地，这是众生的慧性家园。神圣庄严绝不可以一丝践踏。如果你无动于衷，你还是你父母亲生的孩子么？你还算是一个佛教徒么？就是在这种护持上师三宝的本能里，才有后面依教奉行的可能性。否则就是利用佛法，证明自己对佛法的迷失。作为一个佛教徒，以护持教法为第一使命，佛法都灭了，还有什么可以自他二利？以安忍般若蜜为第二内观修法，灭除自己害他心，嗔恨心，否则自己与诋毁佛法者有什么区别？看到的都是心魔的投影了。认知诋毁佛法者的愚痴，自他二害。第三是上师三宝开许范围内的智慧应对。这个以戒而生定，以定而生慧的菩提心，智慧，力度的妙用，是更加大威猛与智慧的震慑调伏，利益十恶众生所需，已经超越假我内观的修法，而是以众生为我的菩提心修法。这个菩提心轨道中，对恶人的畏惧和退缩就是杀戮善人，也是对恶众的不慈悲，让他们深陷三途地狱果报。这个菩提心境界不管善恶都视为自己，自性本体。所以上师三宝开许范围很小，大家以自观内心为主要修行范围。缘起佛法信众要远离诽谤三宝者，彻底断离，不与其一切接轨，做好自我保护是唯一选择。唯一开许是自己眷属诽谤三宝，无需断离，但自己更要抓住佛法唯一救命草，多祈请上师三宝加持，圆融面对。

If you say that practitioners should practice forbearance, the premise is that you are first a Buddhist disciple. If others slandered and killed your parents, would you remain indifferent? How much more so when it concerns the homeland of your wisdom-life, the parents of your wisdom-life. Moreover, this is not merely one’s own sacred ground of the soul, it is the homeland of wisdom-nature for all sentient beings. Its sacredness and solemnity must never be trampled upon in the slightest. If you remain indifferent, are you still the biological child of your parents? Can you still be considered a Buddhist? It is precisely within this instinct to protect and uphold the Guru and the Three Jewels, that the possibility of subsequently practicing according to the teachings exists. Otherwise, you are merely using the Dharma to prove your own delusion in the Dharma. As a Buddhist, taking the protection and upholding of the teachings as the foremost mission, if the dharma is extinguished, what remains that can benefit both oneself and others? Taking the wisdom of peaceful forbearance as the second method of inner contemplation practice, eliminate the heart that harms others, and the heart of anger and hatred; otherwise, what difference is there between oneself and those who slander the dharma? What is seen then is only the projection of the demons of the heart. Recognize the ignorance of those who slander the dharma, bringing harm to both themselves and others. Third is the wise response within the scope permitted by the Guru and the Three Jewels. This arises from precepts giving rise to samadhi, and samadhi giving rise to wisdom of the Bodhicitta, wisdom, and wondrous application of strength, is an even greater display of majestic power and wise deterrence and pacification, benefiting the needs of sentient beings burdened by the ten evils, it has already transcended the practice of introspection based on the false self, and instead is the practice of bodhicitta that takes sentient beings as oneself. Within this Bodhicitta path, fear of and retreat from evil people is equivalent to killing good people, and is also no compassion toward evil beings, allowing them to sink deeply into the karmic retributions of the three lower realms. In this state of Bodhicitta, whether good or evil, all are regarded as oneself, the intrinsic essence of self-nature. Therefore, the scope permitted by the Guru and the Three Jewels is very small, and everyone should take self-observation of the heart as the primary scope of practice. From the origin and beginning of conditions, followers of the dharma should stay far away from those who slander the Three Jewels, completely severing ties, and having no connection with them whatsoever, proper self-protection is the only choice. The only exception permitted is when one’s own family members slander the Three Jewels; there is no need to sever ties, but one must hold even more firmly to the dharma as the only lifesaving straw, pray more to the Guru and the Three Jewels for empowerment, and face the situation harmoniously.

—-SunGuru Buddha

————大日如来王尊佛

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