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In 2013 I was told by the Lord that He is sick to His stomach from the Lukewarmness that has taken over His church and that He is about to vomit this Lukewarm church out of His mouth as stated in Revelation 3. This lukewarmness has been in the church for well over a thousand plus years and God has finally had enough and is getting ready to vomit His lukewarm church out of His mouth. The message I was given, was to go to His leaders and His people to let them know, they MUST turn from the Lukewarmness in His church. Too many traditions and “ways we have always done things”, etc., have been added to His church and the way they operate and worship the Lord. We all must get back to His word, solely. We must take a deep look at what we consider today's church to be, compared to what Jesus taught and how the disciples practiced what Jesus gave them. We should all be experiencing the power that was promised in the book of Acts, which is based on the power of the Holy Spirit, not the acts of man, that power is almost non-existent today. Each person must examine every facet of their worship to be sure it is in line with what is in God's word. God wants us to be hot, not lukewarm. We all must change our ways and eliminate everything that is not in God's word.
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佛遺教經 Tathāgatapacchimavācāsutta 《佛遺教經》【簡易版】The Buddha's Last Bequest ~姚秦 三藏法師 鳩摩羅什 漢譯,心 法師 整理。 ♨ 第一篇 說法緣起 Occasion [1] 釋迦牟尼佛,初轉法輪,度阿若憍陳如;最後說法,度須跋陀羅。[2] 所應度者,皆已度訖;於娑羅雙樹間,將入涅槃。[3] 是時中夜,寂然無聲,為諸弟子,略說法要: ♨ 第二篇 戒不壞信 On the Cultivation of Virtue in this World 第一品 ✩ 培養戒德 Exhortation on Keeping the Precepts [4] 「汝等比丘!於我滅後,當尊重、珍敬,波羅提木叉。[5] 如暗遇明,貧人得寶。[6] 當知此,則是,汝等大師,若我住世,無異此也! [7] 持淨戒者,不得,販賣貿易、安置田宅、畜養人民、奴婢、畜生; [8] 一切種植,及諸財寶,皆當遠離,如避火坑; [9] 不得,斬伐草木、墾土掘地。 [10] 合和湯藥、占相吉凶、仰觀星宿、推步盈虛、曆數算計,皆所不應。 [11] 節身時食、清淨自活; [12-1] 不得,參預世事、通致使命; [12-2] 咒術仙藥、結好貴人、親厚媟慢,皆不應作。 [13] 當自端心、正念求度;[14] 不得,包藏瑕疵、顯異惑眾; [15] 於四供養,知量知足,趣得供事,不應蓄積。 [16] 此則略說,持戒之相。[17] 戒是正順、解脫之本,故名:『波羅提木叉!』 [18] 因依此戒,得生諸禪定,及滅苦智慧。[19] 是故比丘,當持淨戒,勿令毀缺。[20] 若人,能持淨戒,是則,能有善法;[21] 若無淨戒,諸善功德,皆不得生。[22] 是以當知,戒為:『第一安穩,功德住處!』 第二品 ✩ 攝根護心 Exhortation on the Control of Mind and Body [23] 汝等比丘!已能住戒,當制五根,勿令放逸,入於五欲。[24] 譬如,牧牛之人,執杖視之,不令縱逸,犯人苗稼。[25] 若縱五根,非唯五欲,將無涯畔,不可制也;[26] 亦如惡馬,不以轡制,將當牽人,墜於坑埳。 [27] 如被賊劫,苦止一世;[28] 五根賊禍,殃及累世。[29] 為害甚重,不可不慎![30] 是故智者,制而不隨,持之如賊,不令縱逸;[31] 假令縱之,皆亦不久,見其磨滅。[32] 此五根者,心為其主,是故汝等,當好制心。 [33] 心之可畏,甚於毒蛇、惡獸、怨賊、大火越逸,未足喻也。[34] 譬如有人,手執蜜器,動轉輕躁,但觀於蜜,不見深坑。 [35] 譬如,狂象無鉤,猿猴得樹,騰躍踔躑,難可禁制。[36] 當急挫之,無令放逸![37] 縱此心者,喪人善事;[38] 制之一處,無事不辦。[39] 是故比丘,當勤精進,折伏汝心! 第三品 ✩ 飲食知度 Exhortation on the Moderate Use of Food [40] 汝等比丘!受諸飲食,當如服藥,於好於惡,勿生增減。[41] 趣得支身,以除饑渴; [42] 如蜂採華,但取其味,不損色香。[43] 比丘亦爾,受人供養,趣自除惱,無得多求,壞其善心。[44] 譬如智者,籌量牛力,所堪多少?不令過分,以竭其力! 第四品 ✩ 遠離惛眠──受持警寤 Exhortation on Sleeping [45] 汝等比丘!晝則勤心,修習善法,無令失時;[46] 初夜、後夜,亦勿有廢;中夜誦經,以自消息。[47] 無以,睡眠因緣,令一生空過,無所得也![48] 當念,無常之火,燒諸世間,早求自度,勿睡眠也! [49] 諸煩惱賊,常伺殺人,甚於怨家,安可睡眠,不自警寤?[50] 煩惱毒蛇,睡在汝心,譬如黑蚖,在汝室睡;[51] 當以,持戒之鉤,早摒除之。[52] 睡蛇既出,乃可安眠;[53] 不出而眠,是無慚人! [54] 慚恥之服,於諸莊嚴,最為第一。[55] 慚如鐵鉤,能制人非法;[56] 是故,常當慚恥,無得暫替。[57] 若離慚恥,則失諸功德。[58] 有愧之人,則有善法;[59] 若無愧者,與諸禽獸,無相異也。 第五品 ✩ 捨五蓋──瞋恚、惡作 Exhortation on Refraining from Anger and Ill-will [60] 汝等比丘!若有人來,節節肢解,當自攝心,無令瞋恨;[61] 亦當護口,勿出惡言。[62] 若縱恚心,則自妨道,失功德利。 [63] 忍之為德,持戒、苦行,所不能及。[64] 能行忍者,乃可名為:『有力大人!』 [65] 若其不能,歡喜忍受,惡罵之毒,如飲甘露者,不名:『入道、智慧人也!』 [66] 所以者何?瞋恚之害,則破諸善法,壞好名聞,今世、後世,人不喜見。 [67] 當知瞋心,甚於猛火,常當防護,無令得入。[68] 劫功德賊,無過瞋恚。 [69] 白衣受欲,非行道人,無法自制,瞋猶可恕;[70] 出家行道,無慾之人,而懷瞋恚,甚不可也![71] 譬如,清冷雲中,霹靂起火,非所應也。 第六品 ✩ 捨掉舉──離憍慢 Exhortation on Refraining from Arrogance and Contempt [72] 汝等比丘!當自摸頭,已捨飾好,著壞色衣,執持應器,以乞自活,自見如是; [73] 若起憍慢,當疾滅之![74] 增長憍慢,尚非世俗、白衣所宜,何況出家、入道之人:[75] 『為解脫故,自降其身,而行乞耶?』 第七品 ✩ 捨貪欲──離諂曲 Exhortation on Flattery [76] 汝等比丘!諂曲之心,與道相違;是故宜應,質直其心。[77] 當知諂曲,但為欺誑,入道之人,則無是處;[78] 是故汝等,宜當端心,以質直為本。 卍 卍 卍 ♨ 第三篇 僧不壞信 On the Advantages for Great Men Gone Forth to Homelessness 第一品 ✩ 少欲功德 The Virtue of Few Wishes [79] 汝等比丘!當知,多欲之人,多求利故,苦惱亦多;[80] 少欲之人,無求無欲,則無此患。[81] 直爾少欲,尚宜修習;何況少欲,能生諸功德! [82] 少欲之人,則無諂曲,以求人意;亦復不為,諸根所牽。[83] 行少欲者,心則坦然,無所憂畏,觸事有餘,常無不足。[84] 有少欲者,則有涅槃,是名:『少欲!』 第二品 ✩ 知足無惱 The Virtue of Contentment [85] 汝等比丘!若欲,脫諸苦惱,當觀知足。[86] 知足之法,即是富樂、安穩之處。 [87] 知足之人,雖臥地上,猶為安樂;[88] 不知足者,雖處天堂,亦不稱意。[89] 不知足者,雖富而貧;知足之人,雖貧而富。[90] 不知足者,常為,五欲所牽;[91] 為知足者,之所憐愍,是名:『知足!』 第三品 ✩ 隱逸美德 The Virtue of Seclusion [92] 汝等比丘!欲求寂靜,無為安樂,當離憒鬧,獨處閒居。[93] 靜處之人,帝釋諸天,所共敬重;[94] 是故,當捨:『己眾、他眾!』[95] 空閒獨處,思滅苦本。[96] 若樂眾者,則受眾惱;[97] 譬如大樹,眾鳥集之,則有,枯折之患。[98] 世間縛者,沒於眾苦;[99] 譬如,老象溺泥,不能自出,是名:『遠離!』 第四品 ✩ 正精進──滴水穿石 The virtue of energetic striving [100] 汝等比丘!若勤精進,則事無難者;是故汝等,當勤精進。[101] 譬如,小水長流,則能穿石。[102] 若行者之心,數數懈廢;[103] 譬如鑽火,未熱而息,雖欲得火,火難可得,是名:『精進!』 第五品 ✩ 正念正知 The Virtue of Attentiveness [104] 汝等比丘!求善知識,求善護助,無如不忘念。[105] 若有,不忘念者,諸煩惱賊,則不能入;[106] 是故汝等,常當攝念在心。[107] 若失念者,則失諸功德;若念力堅強,雖入,五欲賊中,不為所害。[108] 譬如,著鎧入陣,則無所畏,是名:『不忘念!』 第六品 ✩ 足四禪──身行寂靜 The Virtue of ‘Collectedness’ (samadhi) [109] 汝等比丘!若攝心者,心則在定;心在定故,能知世間,生滅法相。[110] 是故汝等,常當精勤,修習諸定;若得定者,心則不散。[111] 譬如,惜水之家,善治堤塘;[112] 行者亦爾,為智慧水故,善修禪定,令不漏失,是名為:『定!』 第七品 ✩ 無後有──慧善解脫 The Virtue of Wisdom [113] 汝等比丘!若有智慧,則無貪著。[114] 常自省察,不令有失;是則,於我法中,能得解脫。[115] 若不爾者,既非道人、又非白衣,無所名也。 [116] 實智慧者,則是:『度老、病、死海,堅牢船也;[117] 亦是,無明黑暗,大明燈也;[118] 一切病者,之良藥也;[119] 伐煩惱樹,之利斧也!』[120] 是故汝等,當以:『聞、思、修』慧,而自增益。[121] 若人有:『智慧之照!』雖無天眼;而是,明見人也,是名:『智慧!』 第八品 ✩ 捨自諦──離戲論 The Virtue of Restraint from Idle Talk [122] 汝等比丘!種種戲論,其心則亂,雖復出家,猶未得脫;[123] 是故,比丘!當急捨離,亂心戲論。[124] 若汝欲得,寂滅樂者;唯當善滅,戲論之患,是名:『不戲論!』 卍 卍 卍 ♨ 第四篇 佛不壞信──當自精進 Self Exertion [125] 汝等比丘!於諸功德,常當一心,捨諸放逸,如離怨賊。」 [126] 大悲世尊,所說利益,皆已究竟![127] 「汝等但當,勤而行之: [128] 『若於山間、若空澤中、若在樹下、閒處靜室,念所受法,勿令忘失;[129] 常當自勉,精進修之,無為空死,後致有悔!』 [130] 我如良醫,知病說藥,服與不服,非醫咎也;[131] 又如善導,導人善道,聞之不行,非導過也! 卍 卍 卍 ♨ 第五篇 法不壞信──四諦勿疑 On Clearing Up All Doubts [132] 『汝等若於,苦等四(聖)諦,有所疑者,可疾問之;毋得懷疑,不求決也!』」[133] 爾時,世尊,如是三唱;人無問者……。所以者何?眾無疑故! [134] 時阿那律陀〔阿㝹ㄋㄡˊ樓馱〕,觀察眾心,而白佛言:[135] 「世尊!月可令熱,日可令冷,佛說四(聖)諦,不可令異。[136] 佛說:『苦(聖)諦實苦,不可令樂;[137] 集(聖諦)真是因,更無異因;[138] 苦若滅(聖諦)者,即是因滅,因滅故果滅;[139] 滅苦之道(聖諦),實是真道,更無餘道。』[140] 世尊!是諸比丘,於四(聖)諦中,決定無疑!」 [141] 於此眾中,所作未辦者,見佛滅度,當有悲感。[142] 若有,初入法者,聞佛所說,即皆得度;譬如,夜見電光,即得見道。[143] 若所作已辦,已度苦海者,但作是念: [144] 「世尊滅度,一何疾哉?」 [145] 阿那律陀,雖說此語:「眾中……皆悉了達,四聖諦義!」[146] 世尊欲令,此諸大眾,皆得堅固,以大悲心,復為眾說: [147] 「汝等比丘!勿懷悲惱。若我,住世一劫,會亦當滅;會而不離,終不可得。[148] 自利利他,法皆具足;若我久住,更無所益。[149] 應可度者,若天上人間,皆悉已度;其未度者,皆亦已作,得度因緣。 [150] 自今以後,我諸弟子,展轉行之;則是如來,法身常在,而不滅也。 [151] 是故,當知:『世皆無常,會必有離,勿懷憂惱,世相如是!』 [152] 『當勤精進,早求解脫;以智慧明,滅諸痴暗!』 [153] 世實危脆,無堅牢者;[154] 我今得滅,如除惡病。[155] 此是,應捨之身,罪惡之物,假名為身,沒在老病、生死大海;[156] 何有智者,得除滅之,如殺怨賊,而不歡喜? [157] 『汝等比丘!常當一心,勤求出道![158] 一切世間、動、不動法;皆是,敗壞、不安之相。』[159] 汝等且止,勿得復語,時將欲過,我欲滅度。[160] 是我最後,之所教誨!」 ~佛遺教經終 The Buddha's Last Bequest final.
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