淨界法師：第三世怨的可怕：給富二代、官二代的一個忠告！

題目：第三世怨的可怕
主講：淨界法師
視頻摘自：淨土教觀學苑
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此視頻強調了成爲菩薩的道路漫長且艱難，成佛的過程需要經歷無數次的生死輪迴。修行者需要做好長期抗爭的心理準備，其中最大的挑戰是避免退轉，即正念不能持續延續到來世。文章通過宋朝秦檜的例子說明，即使前世是一位修行者，來生也可能因富貴的果報而墮落。

文中提到，我們的意識只是一部分的顯現，阿賴耶識中還存有許多雜染種子，生命中的環境變化會影響我們的心態，導致退轉。菩薩在修行時，雖積累了善業，但在福報到來時，往往會因煩惱而浪費善業，導致再次造業進入三惡道，形成惡性循環。這種生命中的中斷，使得菩薩容易在每一世重新開始修行，並面臨退轉的風險。

Key Concepts:

1. *The Long Journey to Buddhahood*
The road to Buddhahood is not something that can be completed in one lifetime. It requires an immense amount of perseverance, as Bodhisattvas must be prepared for endless cycles of birth and death. The passage refers to this as a "long-term battle" (长期抗战). Anyone aspiring to become a Buddha or a fully enlightened being must be mentally prepared to face the immense challenges of *samsara* (the cycle of birth, death, and rebirth).

2. *The Problem of Retrogression (退转)*
One of the most significant obstacles for practitioners is retrogression—losing the spiritual progress made in one life after death. This happens because the *right mindfulness* (正念) developed in one lifetime does not always carry over to the next. Even a person who practices diligently in one life may fall back into worldly desires and delusion in a future life, leading to spiritual regression.

3. *The Example of Qin Hui (秦桧)*
Qin Hui, a historical figure from the Song Dynasty, is notorious for betraying his country. However, according to Master Yinguang (印光大师), in his previous life, he was an ascetic monk who practiced self-discipline and held the precepts strictly. His shift from a virtuous practitioner in a past life to a deeply immoral figure in the next illustrates how one’s spiritual progress can be derailed by temptations and external circumstances in future lives. This example shows how external factors in the new life, such as wealth and luxury, can trigger latent negative tendencies.

4. *Alaya-vijnana (阿赖耶识)*
The passage explains that our current thoughts and actions are only a small part of the mind, specifically the *sixth consciousness* (第六意识), which is responsible for discernment and immediate awareness. Behind this, there is a deeper level of consciousness called *alaya-vijnana**, or the storehouse consciousness, which holds both positive and negative seeds (善根 and 杂染种子). The good thoughts and actions we experience in this life are only a reflection of the **best parts* of our alaya consciousness. However, many negative seeds also lie dormant within us, waiting for the right conditions to emerge in future lives.

5. *Challenges of Accumulation and Loss*
The practitioner’s life is a constant cycle of ups and downs. In times of hardship, we may generate a sense of shame and work hard to cultivate good deeds. However, once these good deeds bear fruit in the form of wealth or good circumstances in the next life, they can stimulate desires and lead to spiritual laziness or indulgence. This can result in the loss of accumulated merit, the creation of new negative karma, and eventual rebirth in unfavorable conditions such as the *three lower realms* (三恶道). Once there, the cycle begins again, with the practitioner experiencing regret, cultivating good deeds, and so on. This is the endless cycle of **samsaric existence**.

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The second video discusses a person who endures much suffering in this life due to the ripening of their negative karma (罪业), which manifests as physical illness, family discord, or a life filled with hardships. Unable to find peace or satisfaction in this lifetime, they shift their focus to spiritual practice, dedicating themselves to doing good deeds, such as volunteer work, chanting, and accumulating spiritual merit. Their hope lies in experiencing a better rebirth in the next life as compensation for the difficulties they've faced in this one.

One significant problem arises from this approach: although they practice good deeds, their motivation is tainted by an attachment to future happiness (对来生的贪爱). This desire for pleasure in the next life undermines the purity of their actions. The passage warns that if one pursues good deeds with this mindset, the rewards in the next life may lead to indulgence and spiritual laxity.

When the good karma from this life results in a fortunate rebirth—perhaps as someone wealthy or powerful—they may be overcome by the temptations of this new life. Despite practicing self-restraint in the current life, the latent attachment to pleasure can lead them to indulge in this new life, thus wasting their accumulated merits. This indulgence may lead to the creation of negative karma, sending them to the lower realms (三恶道) in a subsequent life, such as hell (地狱).


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