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 20180717《靜思妙蓮華》欲想害道 九想治之 (第1393集) (法華經·安樂行品第十四)

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20180717《靜思妙蓮華》欲想害道 九想治之 (第1393集) (法華經·安樂行品第十四) Empty
發表主題: 20180717《靜思妙蓮華》欲想害道 九想治之 (第1393集) (法華經·安樂行品第十四)   20180717《靜思妙蓮華》欲想害道 九想治之 (第1393集) (法華經·安樂行品第十四) Empty周一 7月 16, 2018 10:02 pm

20180717《靜思妙蓮華》欲想害道 九想治之 (第1393集) (法華經·安樂行品第十四)

⊙欲想傷菩提心,深防欲之過患,戒之尚不起想,況復形色交往,或有染其姿態,須以九想治之。處女未嫁之身,寡女無夫之婦。
⊙女輩乏志願力,嬌弱非是法器,難為主伴之交,受授不親護念,庶免桑間之刺,不生貪欲之想,斯乃避譏之細行,不共語使心不亂。
⊙「又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷,亦不問訊。若於房中,若經行處,若在講堂中,不共住止。」《法華經安樂行品第十四》
⊙「或時來者,隨宜說法,無所希求。」《法華經安樂行品第十四》
⊙「文殊師利!又菩薩摩訶薩不應於女人身,取能生欲想相而為說法,亦不樂見。若入他家,不與小女、處女、寡女等共語。」《法華經安樂行品第十四》
⊙取能生欲想相而為說法:生心取著,起情欲相;內心腐穢,外現威儀,而為說法。
⊙欲想能殺菩提心,深防欲之過患,故戒之,尚不起想,況復形態交往,或有染其形態,須以九想治之。
⊙九想:又名九相,即於人身屍體,作九種的觀想,以便去除人心對幻軀的留戀,以及覺知人身之不淨。為觀禪中的不淨觀。
⊙九想:一、新死想。二、青瘀想。三、膿血想。四、絳汁想。五、蟲噉想。六、筋纏想。七、骨散想。八、白骨想。九、燒灰想。
⊙「亦不樂見:亦不欲見女人之身。不樂見:不見可欲,使心不亂也。此應離染緣,能生欲想,謂能令彼,起愛欲之想,言菩薩不應存此心,而為女人說法,非謂不應為女人,說法。
⊙若有緣故,入於他家,與之共語,是涉譏嫌。況為誘調,恐生重過。
⊙小女:即幼女。處女:守貞不字者。寡女:已無夫者。

【證嚴上人開示】
欲想傷菩提心,深防欲之過患,戒之尚不起想,況復形色交往,或有染其姿態,須以九想治之。

欲想傷菩提心
深防欲之過患
戒之尚不起想
況復形色交往
或有染其姿態
須以九想治之
處女未嫁之身
寡女無夫之婦

這段文很淺顯,應該看就知道了。佛陀用心良苦,重重警誡我們,我們的生活中如何待人處事?接觸到人,我們要做什麼樣的觀想?這就是要我們,常常調整好的心思。心思調得正,我們的行就不偏;行為不偏差,自然我們就不會去造作煩惱;煩惱不增,那就善根增長。生命有限,時間短促,所以我們要怎麼樣,增長慧命、去除煩惱?要不然,一方面在修,卻是一方面在增加,增加的是煩惱,修的行,來不及和煩惱平行。因為煩惱的速度比淨行,清淨在修行的心態更強。所以,我們要很警惕,讓這個煩惱心,不要對境、對塵、對人,這樣從塵境人事中起心動念,我們要常常顧好這念心。

假使我們若偏向在「欲想」,這個欲很麻煩,各種各種的欲都有。有了我相,也就是「我」為主,「我想要的、想要求的。」不論是求名,「我不是要利,我只要名。我不是要貪物質,我只要貪大家看重我。」這種自己一直要膨脹自己,這也就是「欲」,還是以自己的為主。這種無形貪求,人家對我們的形態,這種只有想要人看重我,想要,其他雖然沒有貪著物質,卻是貪著名。所以,名、利、色,尤其是色,因為有種種的「色」,所以才得需要,人在生活中計較、計較。「色」,有種種色,是什麼色?是物質的色,或者是人身體上的欲呢?不論是情與無情的色相,總是起著念頭。這個「想」,因為有「相」,下面再一個「心」,一切的形相,都壓在我們的心的上面,所以,因為這樣,很容易傷害我們的菩提心。菩提就是「覺」,我們求知求覺,這個精進的念頭,就是讓「相」的「心」,有名、有相,這個心,這樣將我們佔去了,我們求覺悟的念。因為這樣才說,「欲想傷菩提心」,它會傷害我們求道、求真這念心,所以,我們要好好深心,要好好用心來預防。

「戒」,我們要戒,預防這個欲;我們的心欲,名、利、權、威力,我們全都要「戒」。所以,「深防欲之過患」,我們要很細心。這全都是名、色,我們還有什麼要去追求呢?時間不夠,最好就是要趕緊收攝我們的心,要好好預防,這種的相壓在我們的心裡,這種的形態要趕緊去除。所以,「欲想」,是傷我們的菩提心,我們要好好防非止惡,我們要預防,這個「戒」,我們要將「戒」,好好常常用在我們的生活中。我們不是說嗎?戒、定、慧要守之無漏,而我們戒、定、慧,若沒有放在我們的日常生活,我們的心,法聽來了,總是漏掉了,還是不斷反覆犯了這種「想」。想要的事情很多,犯,所以我們要防範,要好好、深深、常常警惕自己,要有戒。所以,「深防欲之過患」,我們的欲想,我們要常常預防著。

要「戒之尚不起想」,我們一定要「戒」,要嚴防,要很嚴密,要記得防非止惡。我們要時時,我們的戒心要提起,所以,「戒之尚不起想」。要戒到我們的腦海,這心腦裡要沒有這些,形形色色的色相的貪念,連「想」都不可有。「想」,就是看到外面的形相,那就起心動念,這就是「想」。要這樣「戒」,戒到連心中浮現了,那個「相」的念都沒有。「況復形色交往」,連想都不能想,怎麼能夠形和色這樣在那裡交纏不清呢!不要,我們要好好戒。所以,「況復形色交往」。

「或有染其姿態」。我們的心若有所染,看到那個姿態,就起了非非之想,「須以九想治之」。有方法,佛陀他會用九種方法,讓我們好好去預防。九種方法,後面會為我們解釋。所以,這九種方法無不都是,預防很多男女之間的事情,人生的禍源,不出於男女之間的禍源。所以,「處女未嫁之身,寡女無夫之婦」,就是單獨的婦女,很多男人貪色,特別對單獨的婦女,他想入非非,這就是我們要怎麼樣去預防?因為經之中,不與女人……等等,不能親近,為什麼不能親近女人?很感慨,經典的裡面處處會叫我們提防。

女輩乏志願力
嬌弱非是法器
難為主伴之交
受授不親護念
庶免桑間之刺
不生貪欲之想
斯乃避譏之細行
不共語使心不亂

「女輩乏志願力」。因為女人,就是業,那個心態裡,就已經有這樣的習氣,就是「嬌弱非是法器」。因為她欠缺了志氣,欠缺了願力,只是一直要依賴,小鳥依人,很多這種形容詞,好像女人一輩子都要靠人一樣,還要爭得寵愛。自古以來,來自皇宮的大家庭,一直到民間的小家庭,不就是很多家庭的問題,就是來自於這樣?這種家庭問題的人倫等等,都是有關於「色」。傾國傾城,都是只為了女性,這是古來很多故事,若除去了女人,世間就沒有故事好說了,戲臺上很多精彩的戲劇,不管愛恨情仇,不就是都沒有離開女人呢!

「嬌弱非是法器」。女人妖嬌美態,看到讓人不太敢去,目光去接觸她。不過,有的人就是很貪色,就是很愛看,這種就是造成了,很多社會糾纏的問題。所以,「嬌弱非是法器」。因為第一,欠缺了志願力,沒有丈夫相、沒有丈夫身,就是不只形態嬌弱,體態、心態都很弱。所以佛陀說不是法器,因為她沒有那個志願,這「非是法器」。

所以,「難為主伴之交」,不是我們能這樣,常常和她在一起,這種尤其是男女在一起,日久生情,「近水樓臺先得月」,這個問題常常有。所以,「難為主伴之交」。「受授不親要護念」,尤其是要修行的人,男女受授不親,要時時提高警覺,要好好保護我們這個心念。所以,這樣才能夠免去了,「桑間之刺」。桑,那就是在養蠶這種的植物,這樣葉子若軟軟能養蠶,以前有採桑女。但是那在雜草樹叢的裡面,怕要去採,反過來被莿刺到。「不生貪欲之想」。還有故事,莊周結婚,(《警世通言》第二卷〈莊子休鼓盆成大道〉)。忽然示一個相,就是莊周沒多久就往生了,往生後就要去埋葬起來,古時候,就說,「女人,妳若是要再嫁,要等候這個墳墓若乾了,妳就能再去嫁了。」

所以這樣,為了要讓墳墓趕快乾,夫人就每天去那裡搧墳墓,拿一支扇子在那裡搧,讓土快一點乾,自己趕緊可以再改嫁。看,本來是纏綿的感情,人一死了,就趕緊想要再嫁了。女人的心,就是一直感覺:「我若不趕緊再嫁,我沒處依賴。」就是這樣,所以墳墓要趕快搧乾。現在也常常有聽到這樣,趕緊去嫁一個來依靠。有一位,第一任丈夫,第二任丈夫,第三任…,每一位丈夫都虐待她,讓她這樣很折磨,孩子,一直生,一直拖、一直磨。先生若再死了,或者是又離婚,或者是又再虐待她,受不了,她就再去找人來嫁。這種,這樣幾任的先生一直嫁,到底哪一任是讓她快活過?

但是女人都是不會死心,這就是沒有志願力,自己不懂得要站起來,自己不懂得自力更生,這是很辛苦。世間的故事,這樣是很多,所以,「不生貪欲之想」,我們不要,在「色情」裡面,有看到「色」,不應當的感情,不要在我們的心裡生起。

其實,女人也很冤枉啊,慈濟裡面的菩薩不都是媽媽嗎?不都是女菩薩居多嗎?很多都是很有善根。觀世音菩薩不是現女相嗎?世間能夠真正立願,去成就人間的志業,願意去付出,「有家庭,但是我為天下家庭」,這種菩薩很多啊!我們要蓋醫院之前,不就是這樣,自己有家庭,自己環境不是很好,沒關係,我還有時間,我有體力,我去向人借錢。三年的時間,幾十萬,我總共這三年,等於身體租給你,你要我做什麼粗工,什麼工作我都願意,你先讓我拿訂金,去幫助蓋醫院。以前的人有賣身助人,現在的人也有;過去開始,現在同樣也是還在進行中。女人的慈悲善念也很濃厚,女人好像慈母一樣。為人母者強,其實,為人母者強,這個志願,若能用在普遍人間眾生,那就是有志願,這就是為眾生肯付出。所以「不生貪欲之想」,沒有貪著隨我所願,我只是希望要讓大家有所幫助,若有這樣的心念,那就心沒有錯亂,所以也沒有貪欲之想,只有付出而無所求,這個心就是清淨。

所以「斯乃避譏之細行」。修行者或者是,男眾和女眾之間要避,要有個距離,態度等等,這就是要避離很微細的細行,不論在講話,不論是動作等等,要很謹慎,「不共語使心不亂」。因為下面會說到這些意,現在先向大家提起這段文。未來下面的文就是要提醒我們,對女人的觀念。

前面的文,「又不親近求聲聞,比丘、比丘尼、優婆塞、優婆夷,亦不問訊」。在這當中,盡量避免,單人獨處,或者是取著那種形態,我們要很謹慎。

又不親近求聲聞
比丘 比丘尼
優婆塞 婆夷
亦不問訊
若於房中
若經行處
若在講堂中
不共住止
《法華經安樂行品第十四》

「若於房中,若經行處,若在講堂中,不共住止」。這些比丘、比丘尼,同樣,他思想若不接近,他就是要修小乘,他對大乘不認同,你自認為我要行大乘法,一直要和他辯論,這和外道的「逆路伽耶陀」和「路伽耶陀」,他們外道教有這樣的辯論,難道我們佛法也要這樣辯嗎?自我去排斥,自我去辯駁嗎?不需要。意志若不投機,我們就不用在那裡強辯,或者是共處。

或時來者
隨宜說法
無所希求
《法華經安樂行品第十四》

「或時來者,隨宜說法」。不要和他爭,不用勉強去論,他若是有心想要來和我們說,說不定要來同化我們,我們自己要有堅定的心。或者是他要來了解我們,我們的大乘法是如何,我們就隨宜這樣和他說,能夠接受,能投機,我們就多講一點,多深入;若不接受,不投機,我們還是敬順他,不用再爭下去。這就是要如何去處理,比丘、比丘尼之間,要如何去處理這個口舌爭端,或者是意見不同,這我們全都要能預防。

還有是:「文殊師利!又菩薩摩訶薩不應於女人身,取能生欲想相而為說法,亦不樂見。若入他家,不與小女、處女、寡女等共語。」

文殊師利
又菩薩摩訶薩
不應於女人身
取能生欲想相
而為說法
亦不樂見
若入他家
不與小女 處女
寡女等共語
《法華經安樂行品第十四》

這段文,佛陀再重複,重複稱「文殊師利」,這就是前面的文,不要親近的這些等等,不論是強力的,或者是道理相反駁的,我們不要去親近,或者是殺業,或者是等等,我們要稍微避,因為我們沒有能力能去化度他,我們就閃避一下,不要和他爭,不用勉強去論。和比丘、比丘尼,雖然同道,但是大小乘有分,不用在那個地方和他爭論,是要獨善其身呢,或者是要兼利他人?這都不用和他論,這是前面告一段落,就是避離的意思,不要起爭端。

下面再這一段,那就是佛陀再次復稱,「文殊師利!又菩薩摩訶薩,不應於女人身,取能生欲想相」。

取能生欲想相
而為說法:
生心取著
起情欲相
內心腐穢
外現威儀
而為說法

不要在女人的身上去想入非非,去想一些欲,這不可,要遠離。因為你若「生心取著」,你的心將這個女人的相,女人身上,種種的形態,她的相放在心裡,去取著它,就起了情欲的相,你就想入非非了,這個情欲的相就跑出來。所以,「內心腐穢,外現威儀」。你想入非非,在那女人的身上,你的內心已經很不乾淨,何況你要去為她說法呢?你已經對這個女人的身,就已經先起了這種欲想,你要如何去為她說法啊?所以不可以,不可以親近這樣的女人,你已經在她的身上,有這個欲的想,所以要避離。欲為什麼我們要這麼謹慎在欲呢?

欲想能殺菩提心
深防欲之過患
故戒之
尚不起想
況復形態交往
或有染其形態
須以九想治之

「欲想」,就是能殺害菩提心。我們的道心,受這個欲將我們誘惑了,所以要好好深深預防,預防這個欲的過患。在這女人的身上生出了欲念,這是一大過患。所以,「故戒之」,因為你不能在這女人的身上,有非分之想,所以你應該要戒,「故戒之」。「尚不起想」,要戒,也不能在我們的內心,起了非分之想,況復在形態上去與他交往。名稱上是要為他說法,名稱上要為他輔導,這個輔導就會生情。常常聽到,本來是同情,變成了感情,就生起了家庭的禍端出來,這在現在也是,這個例子也有,不少。所以,這交往,就是開始是起憐憫,後來就起了非分、不淨的行動。所以,「或有染其形態,須以九想治之」。九想,「九想」又另外一個名,叫做「九相」。

九想:又名九相
即於人身屍體
作九種的觀想
以便去除人心
對幻軀的留戀
以及覺知
人身之不淨
為觀禪中的不淨觀

大家「九相」要用心去了解,就是於人的身體,我們要好好想,要有「四念處」,我們要好好去想,我們要作「不淨觀」,在我們的身體要作「不淨觀」。我們身體,若往生,屍體,會變成怎麼樣呢?其實,人還沒有死,身體若四大不調,哪一個地方若有傷,醫不好,就開始爛。有的糖尿病,或者是什麼,末梢神經壞掉了,若是有傷口,感染了,就是一直潰爛。在潰爛的臭味,就很臭,不用等到死。死了之後,這個身體,我們好好去想它。其實,往生了之後,所有的血,血脈都停止了,身體循環全都停止,這個身體會有什麼樣的變化?九種。

我們要好好去思惟,這九種變化,幾十年的時間,在世間裡,生老病死,在這個過程中,時間並不長,這是一個虛幻的身體,從嬰兒一直到老,沒有一時刻,沒有在變幻這個身體,這我們豈可去留戀它呢?為了留戀這個身體,就有心的欲,要滿足我們身體的欲,起心動念就會造作很多的惡,煩惱無明就在這裡造作起來。所以,若在身體留戀,很可怕。所以,或者是覺知,我們的身體是不淨,我們要好好去觀察這「九相」,不要在這個人的身體留戀,尤其是我們要了解,人的身體真的是不淨。有幾種不淨?剛才說九種。

九想:
一、新死想
二、青瘀想
三、膿血想
四、絳汁想
五、蟲噉想
六、筋纏想
七、骨散想
八、白骨想
九、燒灰想

只是在一個屍體上,有這樣的過程,就是我們要好好作「不淨觀」。第一,「新死想」。死掉了,死掉了,要很快就要處理後事,就要入殮,入殮,就是棺材要封起來。為什麼人往生之後,很快的棺材就要將它封起來呢?那就是因為他的屍體的變化。其實,這是應該,大家都要去觀想人身往生之後,連自己也沒有例外。人家若把我們入殮之後,我們在棺木裡面,那個變化,就是一直膨脹起來,所以這個「新死」,我們要好好去想。因為血都不流了,身體循環一切都停止。血就這樣整個凝聚起來,它慢慢的,身體就會起瘀青,那個色就一直變化,變紫色,變黑色。慢慢身體就一直脹,有的人說:不能撐了,若不趕緊處理會,身體裡面的那個膿血,已經全都流出來了。因為全都停止了,所以體內的膿液等等,就是這樣開始一直出來。身體脹了,肉就一直裂開,就會開始流著不淨物。

所以,「絳汁想」。身體裡面是很髒,那個膿啊、血啊等等,裡面的髒,腸、脾、胃,所停留的髒,一切的糞便這樣,都在身體裡面,這是非常不乾淨。身體的血停止了,膿,這個膿,血就開始變化,身體這個肉,皮肉就是開始脹。所以,「絳汁」就是這樣,將身體的這個膿血,髒東西,就這樣一直流下來,那是極臭無比哦!這個身體爛掉了,這血水這樣一直流出來時,這個當中,蟲,就開始生蟲了,蟲就在那個裡面這樣在鑽,這樣在吃,「蟲噉想」。這個蟲就在整個身體裡面鑽,在那個地方一直散開,整個身體都是蟲了。所以,再想這個身體,除了這些血肉的器官以外,還有筋,筋,就是串在我們整個身體,這個筋,還有骨;這個骨,筋這樣將它牽纏著,韌帶、筋等等,將它牽纏著,有這些內臟的結構,所以我們的身體行動自如。這些內臟已經爛掉了,這個筋攀纏在這個身體裡,這些東西已經沒有作用了,骨就散了。

看看那個白骨堆裡,若要去撿骨的時候,棺材打開時,沒看到筋,沒看到肉,只是看到骨。這個骨沒有連著,就是這樣整個在那裡,但是,骨就是這樣一塊、一塊,還是就是散掉了,不是一塊連一塊,是一塊排著一塊,就是這樣散掉了。第八,就是「白骨想」。在撿骨的時候,打開都是骨。這真的是,那個形態想到就會感覺很髒。其實,也曾經有過,去為我的父親去撿骨時,棺材打開,因為衣服都還黏著,那個白骨抽起來,那堆衣服是很髒,都整個硬了,這種這就是了解,我們要知道人生到最後,讓他穿很好的衣服去,到最後,也是和很污穢的身體混在一起,變垃圾了。

儘管近十年後去撿它,那就是一堆垃圾,真的是很可怕。所以,白骨撿了之後,有的再將它燒一下,再將它入甕。這就是有九種。在人往生之後,身體就是這樣,其實,男女都一樣。男女之間的情愛,就是在這個地方纏綿。其實,經典的裡面,只是要指女人,就只指單方面,其實,「起欲想相」是男人,但是,女人就是那個身去勾引人,這個形去勾引人,所以,經典才有這樣警惕我們,不要對那個相起心念,這就是要好好預防。所以,「亦不樂見」。

亦不樂見:
亦不欲見女人之身
不樂見:
不見可欲
使心不亂也
此應離染緣
能生欲想
謂能令彼
起愛欲之想
言菩薩不應存此心
而為女人說法
非謂不應為女人
說法

我們在那個地方,在這女人的身上,不要去親近,也不要只是一直想要見。這是很不好的起念頭,我們一定要離開。所以佛陀也曾有一次在鹿野苑,為五百位比丘說了一段因緣,就在警惕比丘,大家要提高警覺,不要在女人的身上,男女之間去想,去招惹來了那個色欲。色欲迷人,不是女人迷男人;男人也會迷女人。這個男女之間的色欲要謹慎。佛陀就舉一個在過去,佛陀時代的過去的過去,就說了,有一位叫做善目辟支佛,已經修行到了辟支佛的程度。這位善目辟支佛他身相端嚴,非常的莊嚴,他也要遊化人間去托缽。他這個身的形態,眼睛是很明亮,很端莊,而且出口,那個口的氣出來,很清香。這個形態總是非常的端莊、莊嚴,在遊化托缽。

有一次,到了聚落裡,有一個家庭,這個家庭,長者有一個女孩,這個女兒,她也在家裡,看到一位很端莊的修行者,就是來到她的門口,這樣站在那個地方默然,站在那裡。她這樣忽然間,好像是看到一道光一樣,她的目光,她的眼光去被這身相,這樣吸引住了。所以,她一直在欣賞,將這位辟支佛,當作是她很欣賞的一個對象,這樣在那個地方,一直一直在欣賞。在那當中,這個長者女,就是在幾天內,一直思思念念,能夠看到這位善目辟支佛,她的父親也覺得:「女兒,人家他是修行者,人家他是出來托缽,我們布施,我們的心就不要在人家的身上,起了這種不正確的欲想。」父親也這樣對她說,卻是這位長者女,還是心念一直日思夜夢。每次他若從那裡走過,她就開始會跟著,一直就是纏著。

有一天,這位辟支佛,善目辟支佛,停下來,就問她:「妳為什麼?為什麼一直在跟啊?」她就說:「你很莊嚴,我看到你,我的心就是很歡喜。你常常這樣出來在托缽,是不是很辛苦呢?你有這樣莊嚴、端莊的身體,我也不差。所以,我期待我們能夠,你留下來在我的家,我的家庭生活好過,你我將來能享受這個家庭之樂。」說很多要誘惑這位善目辟支佛。這位善目,他很穩定,他就問她:「妳到底感覺我是哪一個地方,妳最愛呢?」她說:「我全都愛,尤其是你的眼睛,尤其是你的口出來的氣,我就好愛。」善目他就伸出了右手,就將他的眼睛就這樣挖出來,放在左手裡,就給這個長者女。他說:「來,你愛的是眼睛,我將眼睛拿出來,你看,這是不是你愛的呢?」這個女孩一看到,嚇到,「怎麼會是這樣?眼睛挖出來,這個形態都不同了。眼睛是這麼的髒,就像一個泡一樣,很可怕的東西,這…我要這個做什麼?」

開始,辟支佛就對她說:「是啊!眼睛是一個不淨物,人體五官都是不淨。妳應該要很了解。妳愛我的口氣是香味,其實,一切的髒污都是從口入,吐出來的東西都是髒的,妳為什麼愛我的口氣?妳為什麼愛我的眼睛呢?」這位長者女忽然間體悟到了,原來人身是這麼不清淨,趕緊跪下去,求懺悔,「我不應該要來誘惑修道者,我不應該在你的身體,起了這個貪欲。」所以,辟支佛就開始向她說:「這不是妳的過失,也是我的業力。我就是有這個業力,有這個身相,所以才會讓人看到,惹起了人的心欲,這是我自己的業力。而妳從現在開始,妳要好好做不清淨觀。妳要好好去體會人間一切無常。」這位長者女忽然間恍然大悟,發願,「我開始要修行。」就開始修「不淨觀」,體會人生,身體是這麼的不乾淨。她開始發「四弘誓願」,她願意將來要付出,去為天下眾生。

這就是佛陀在世時,在教斥比丘,也舉出了這個因緣,這個因緣觀。所以,大家要很用心,女人的色相會勾引人的心,男人的體相也會勾引女人的心,這種互相勾引,這全都是一個形相。我們的心妄,所以執著在形相,就會產生很多無明、污穢的雜念,所以,我們要好好去用心。所以,「若入他家,不與小女、處女、寡女等共語」。不要和這些寡女、處女,單獨去說話,或者是在這些人的身上,去惹來了很多的怨嫌。

若有緣故
入於他家
與之共語
是涉譏嫌
況為誘調
恐生重過

小女:即幼女
處女:守貞不字者
寡女:已無夫者

小女,就是幼小的女孩。處女,守貞,就是還沒出嫁。寡女,就是沒有了丈夫。總而言之,我們在女人的身上,都不能起非分之想;在男人的身上,同樣也都要生起那分不淨觀。這身心就是不乾淨,這戒律、範圍要守好,所以我們要有這個戒規、界線,不論在家、出家,一定要有這種戒規的定律,才不會犯規、越界,來擾亂了人心。所以,大家要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Desires Harm Our Will to Practice (欲想害道 九想治之)
Date: July.17.2018

“Thoughts of desire damage our Bodhicitta. We must carefully guard ourselves against the menace of desire. We must discipline ourselves to not even give rise to the thought of it, let alone engage in physical interactions. If we become defiled by appealing figures we must use the Nine Kinds of Contemplation to cure ourselves. A virgin is an unmarried woman. A window is a woman without her husband.”

These verses are very clear. We should understand them by looking at them. The Buddha went to great lengths to repeatedly alert us; as we go about our daily living, how do we treat people and deal with matters? When we meet people, what should we contemplate? This requires us to constantly adjust our thinking. If we can properly adjust our thoughts, then our actions will not deviate. If our actions have not deviated, we naturally will not create afflictions. When our afflictions stop increasing, we grow our roots of goodness. Life is limited and time is fleeting, so we should put effort into learning how to grow our wisdom-lives and get rid of afflictions. Otherwise, although on the one hand we may engage in spiritual practice, on the other hand, we are increasing [afflictions]. Our afflictions grow, and our spiritual practice cannot keep pace with our afflictions. Our afflictions increase faster than we can purify ourselves of them in our practice. So, we should be very vigilant in not letting the [easily] afflicted mind respond to circumstances, sense objects and people by giving rise to discursive thoughts. We must always take good care of our minds. If we are inclined toward “thoughts of desire,” this desire can be very troublesome. There are many different kinds of desires. With the view of self, “I” become the center of everything. “I want this! I need that!” We might be pursuing fame. “I am not after profit, I only want to be famous. I am not after material things. I just want people to respect me.” This constantly inflated view of self-importance is also a kind of desire. It is taking oneself to be the most important. This intangible craving is for people’s attitude toward us. All we want is to be respected. Although we may not crave or be attached to material things, we are craving fame. [People seek] fame, fortune and sensual pleasures, especially sensual pleasures.

Because there are various forms, people are driven to dispute [over various things] in their lives. “Forms” come in many varieties. What forms [do we desire]? Is it material things or the sensual desires of lust? Whether the objects of desire are inanimate or [other people], they all lead to thoughts arising [in the mind]. The Chinese character “thought” is composed of the character “appearance” and the character “mind”. So, all forms or appearances weight upon our minds. So, because of this, they can easily harm our aspiration for Bodhi. Bodhi is “awakening”. As we go about seeking knowledge and awakening, our thought of diligence might be displaced by “appearances” on the “mind”. As these names and appearances are on the mind, they displace our thoughts of seeking enlightenment. Because of this it says, “Thoughts of desire damage our Bodhicitta.” They can harm our aspiration to seek the path and truth. So, we need to earnestly deepen our resolve and earnestly be mindful to guard against the [thoughts of desire]. We must discipline ourselves to guard against these desires. When it comes to our desires for fame, fortune, authority or power, we must use discipline [to end these desires]. So, “We must carefully guard ourselves against the menace of desire.” We must be meticulous when it comes to this. These are all [things with] name and form. What [reasons] do we have to pursue them? There is not enough time; it is best to quickly focus our mind. We must earnestly safeguard against these appearances weighing upon our minds. These forms and images must be removed quickly. So, “thoughts of desire” damage our Bodhicitta. We must earnestly guard against wrongs, stop evil and take precautions. As for “precepts,” we must always earnestly apply them in our daily living. Haven’t we discussed this? The precepts, Samadhi and wisdom must be upheld flawlessly. If the precepts, Samadhi and wisdom are not maintained in our daily living, in our minds, whenever we listen to the Dharma, it will always leak away and we continually and repeatedly have “thoughts [of desire]”. We make the mistake of wanting so much. So, we must guard against this by earnestly, thoroughly and constantly reminding ourselves to be disciplined. So, “We must carefully guard ourselves against the menace of desire.” These thoughts of desire are what we must constantly guard against. “We must discipline ourselves to not even give rise to the thought of it.” We have to be disciplined, be on very strict guard, take strict precautions and remember to guard against wrongs and stop evil. We must always be elevating our discipline. We must always uphold discipline in our mind. So, “We must discipline ourselves to not even give rise to the thought of it.” We must discipline ourselves to the point where our minds will not give rise to greed for any kinds of forms and appearances. We must not even have a thought about them. “Thoughts” begin whenever we see external forms. This is when the mind stirs and thoughts arise. These are “thoughts”. We must discipline ourselves to the point that in the mind, no thoughts of appearances will arise, “let alone engage in physical interactions.” We must not even give rise to thoughts, so how can we allow our physical body to become entangled with form objects? We must not! Thus, we must carefully maintain discipline. So, “[We must not] engage in physical interactions. If we become defiled by appealing figures….” If our minds are defiled, when we see an appealing figure, we give rise to inappropriate thoughts. “We must use the Nine Kinds of Contemplation to cure ourselves.” There is a way.

The Buddha had nine methods to help us earnestly guard against this. These nine methods will be explained to us later. So, these nine methods are all meant to prevent untoward affairs between men and women. The source of calamities in life is mostly the affairs between men and women. So, “A virgin is an unmarried woman. A widow is a woman without her husband.” These are women who are by themselves. There are many men who are lustful, especially when it comes to single women. These men give rise to inappropriate thoughts. We must learn to take precautions against this. This is because in the sutra it says that men should not associate with women and so forth. Why shouldn’t they associate with women? It is very lamentable. The sutra constantly reminds us to take precautions.

Women lack in power of aspirations. Begins tender and weak, they are not vessels for the Dharma. They are unsuitable as main companions to befriend. Refraining from intimacy enables us to safeguard our minds, avoid the pricks of the mulberry thorns and keep ourselves from giving rise to greed and desire. This is the careful practice of avoiding criticism. By not conversing [with women], we keep our minds from being disturbed.

“Women lack in power of aspirations.” This is because women have this karma. This kind of mindset is due to pre-existing habitual tendencies. This is to say, “Being tender and weak, they are not vessels for the Dharma.” When people lack resolve and the power of vows, they tend to always rely on others. “They are like little birds relying on people.” There are many such sayings implying that women must rely upon others all their lives and fight their rivals to win affection. Since ancient times, from the large royal families to the small average families, didn’t many family problems result from this? Moral problems in families and so on are all related to lust. Countries and cities fell due to people’s lust for women. There have been many such stories since ancient times. If there were no women, there would be no stories to tell in the world. On stage, there are many splendid dramas about love, hate, passion or revenge. These all involve women. “Being tender and weak, they are not vessels for the Dharma.” When people see women’s alluring appearances, they sometimes dare not make eye contact with them. However, some people are very lustful and love to look. This causes many societal problems due to entanglements. So, “Being tender and weak, they are not vessels for the Dharma.” This is because, first, they lack the power of resolve. They do not have the appearance of a great man. Not only do they appear tender, they are also weak in both body and mindset. So, the Buddha said that they are not vessels for the Dharma. Because they do not have the resolve, “they are not vessels for the Dharma.” So, “They are unsuitable as main companions to befriend.” We must not constantly be their companion. When men and women are together, affection will arise between them over time. “Proximity begets intimacy.” This can often be a problem.

So, “They are unsuitable as main companions to befriend.” By refraining from intimacy we safeguard our minds. Especially for spiritual practitioners, men and women should refrain from intimacy. We should constantly heighten our vigilance so that we may safeguard our minds. So, this is the only way to avoid “the pricks of mulberry thorns.” Mulberry is the plant used to raise silkworms. When its leaves are tender, they can be used to raise silkworms. In the past, there were mulberry-picking women. Among the thickets of mulberry bushes, they were always afraid of being pricked by thorns. “[We must] keep ourselves from giving rise to greed and desire.”

There is another story. Zhuangzi was married, when suddenly he had a vision that before long he would pass away. After he died he would be buried. So he told [his wife], “Woman, if you want to marry again, wait until my grave is dry; then you can remarry.” So, for the grave to dry out more quickly, the widow went every day to fan the grave. She would use a hand fan to fan the grave, so the earth would dry faster and she could quickly remarry. See! They used to be deeply in love, but as soon as the husband died, she was in a hurry to remarry. In the woman’s mind, she kept thinking, “If I don’t quickly remarry, I will have nobody to lean on.” Because of that, she wanted the grave to dry quickly.

We often hear of this also nowadays, women who quickly find a [new] husband to rely on. There is a woman who married a first husband, then a second and a third husband. Every one of those husbands abused her and tormented her. She kept having children and her torment continued. If the husband passed away, the marriage ended in divorce or she was again abused and couldn’t take it, she would marry another man. After marrying several husbands, did any of them make her happy? Still, the woman would not give up. This is lacking the power of aspirations; she was unable to stand up for herself and live independently. She was suffering greatly. There are many such stories in the world.

So, we “keep ourselves from giving rise to greed or desire.” We must not be entangled in lust. When we see something that may lead us to improper feelings, we must not let these arise in our hearts.

Actually, this all is not fair to the women. Aren’t most of the Bodhisattvas in Tzu Chi mothers? Aren’t most of the volunteers women? They have abundant roots of goodness. Didn’t Guanyin Bodhisat manifest as a woman? [These women] can truly make vows to accomplish their mission in the world by willingly giving of themselves. “I have my own family, but I work for the [great] family of the world.” There are many Bodhisattvas like this! Before we built the [Hualien] hospital, wasn’t there such an example? A woman had her own family and her finances were not great, [but she thought], “It’s ok, I have my time. I am strong. I will ask for money in advance, offering to work three years for a few hundred thousand dollars. For three years, I will offer my physical labor to you. Any manual labor you want me to do, I am willing to do it. But first, I need that deposit to help build the hospital.” In ancient times, people sold themselves into servitude to helps others. In our time, there are [women] doing the same. They started in the past and are still continuing today. Woman’s compassion and virtues are very strong. Women are like loving mothers. Motherhood gives a woman strength. In fact, if the strength coming from motherhood, this resolve, can be applied universally toward all beings, that is having the [power of] aspirations. This is the willingness to dedicate oneself to helping sentient beings. So, we “keep ourselves from giving rise to greed and desire”. We do not crave for everything to go as we wish, we only hope to be of some help to everyone. With this mindset, our mind will never be in confusion, and we will also be free of thoughts of desire. We just give without seeking anything in return. Then our hearts will remain pure.

So, “This is the careful practice of avoiding criticism”. For spiritual practitioners, there should be a separation between male and female practitioners. There has to be a distance. In attitudes and so forth, we must avoid some subtle actions. Whether in speech or actions and so on, we must be very careful. “By not conversing [with women], we keep our minds from being disturbed”. Because we will discuss these ideas later, I want to first mention this passage to everyone. The next sutra passage is to remind us of the perspective to have toward women.

The previous passage said, “They also refrain from drawing near to those who only seek to be Hearers, whether they are bhiksus or bhiksunis, upasakas or upasikas, nor do they pay them their respects”.

During this time, they should try their best to avoid being alone with any of them or become attached to their appearances. We must be very vigilant. “If they are in a room, a place for walking meditation or a lecture hall, Bodhisattvas should not remain there with them”.

As for these bhiksus and bhiksunis, their thinking is not close to ours; they only practice the Small Vehicle and they do not recognize the Great Vehicle, if we think that because we wish to practice the Great Vehicle Dharma, we should keep debating with them, then we will be like the heretical Vama-Lokayatas and the Lokayatas. These non-Buddhist practitioners debate like this. Does it mean we need to debate the Buddha-Dharma like them? Do we need to reject them or refute them? There is no need. If our intent and mission do not align, we need not forcefully debate with them or even associate or even associate with them.

“If people like this ever approach them, they will teach the Dharma in a suitable way”. We need not argue with them or forcefully debate with them. If they wish to speak with us, they may want to convince us to agree with them.

We must then remain determined. Or perhaps they want to understand us and see what the Great Vehicle Dhamra is about. Then we can give them suitable teachings. If they accept it, if their capacities are ready, then we can tell them more in depth. If they do not accept or the timing is not right, then we should respectfully let them be. No further argument is needed. This is how we should handle people like these bhiksus and bhiksunis, how we should handle these verbal arguments and differences in opinions. We need to take precatuions with all these people.

It goes on, “Manjusri, furthermore, Bodhisattva-Mahasattvas must not be attached to the idea of women’s bodies as objects of desire and for that reason teach them the Dharma. They must not delight in looking at them either. If they enter others’ homes, they must not converse with young girls, virgins, widows and the like”.

In this passage, the Buddha again [called out], He again called out, “Manjusri”. In the previous passages, He discussed those we should not draw near to. Be it powerful people or those with contradicting principles, we should not associate with them. Also those with karma from killing and so on are people we should try to avoid. Since we do not have the power to transform them, we should just avoid them. We need not argue with them or forcefully debate with them. As for these bhiksus and bhiksunis, though we share the same path, the Great and Small Vehicle teachings differ. We need not debate with them about whether we should benefit only ourselves or we should benefit others at the same time. We need not debate this with them. This was in the previous section. He told us to keep our distance and not start arguments with them.

In the next passage, the Buddha again calls out, “Manjusri, furthermore, Bodhisattva-Mahasattvas must not be attached to the idea of women’s bodies as objects of desire and for that reason teach them the Dharma”.

Be attached to the idea of objects of desires and for that reason teach them the Dharma: If their minds form attachments and views them as objects of desire, inwardly their hearts turn rotten and defiled while outwardly they present a dignified demeanor and they teach them the Dharma for that reason.

We should not give rise to improper thoughts when it comes to women’s bodies, indulging in thoughts of lust. This will not do, so we should keep a distance. Because if our “minds form attachments”, if the mind grasps at women’s appearances and the way they go about their lives, we keep these appearances in mind, become fixated on these appearances and we see them objects of desire. In that case, we give rise to improper thoughts; lustful thoughts arise. “Inwardly their hearts turn rotten and defiled while they outwardly present a dignified demeanor.” If we give rise to improper thoughts about women’s bodies, then our minds become impure. Then how can we teach them the Dharma? If we have already given rise to lustful thoughts about a woman’s body, then how can we teach her the Dharma? We must not do this. We must not draw near to such a woman.

If you already have thoughts of desire for her body, then we must keep a distance. As for desire, why must we be so cautious about desires?

Thoughts of desire damage our Bodhicitta. We must deeply guard against the menace of desire. We must discipline ourselves to not even give rise to the thought of it, let alone engage in physical interactions. If we become defiled by physical forms, we must use the Nine Contemplations to cure ourselves.

“Desire” can harm our Bodhicitta. Our spiritual aspirations can be tempted by these desires, so we must thoroughly and carefully guard against the menace of this desire. Having desirous thoughts for a woman’s body is a great menace. So, “We must discipline ourselves.” Because we cannot react to women’s bodies by giving rise to improper thoughts, we should discipline ourselves. “We must discipline ourselves to not even give rise to the thought of it.” We should be disciplined so that in our mind, we do not give rise to improper thoughts, let alone physically associate with a woman. We claim that we want to teach her the Dharma and that we want to counsel her. But in counseling, we give rise to affection. We often hear about how sympathy grows into affection, which leads to troubles for families. Nowadays, there are numerous such examples too. So, this association between them may begin out of sympathy, but later, improper or impure actions may arise. So, “If we become defiled by physical forms, we must use the Nine Kinds of Contemplation to cure ourselves.” The Nine Contemplations also have another name. Contemplation of the Nine Appearances.

Nine Contemplations: They are also called Contemplation of the Nine Appearances. This refers to contemplating the human corpse in nine different ways so as to eradicate from our minds our attachment to the illusory body and realize the impurity of the human body. This is the contemplation of impurity in contemplative meditation.

We all should mindfully understand the Nine Appearances. When it comes to the body, we should earnestly contemplate it. We need to practice the Fourfold Mindfulness. We should earnestly contemplate, “contemplate the body as unclean.” We should contemplate our bodies as unclean. As for our body, when we die, what happens to our corpse? Actually, even before we die, when the body’s four elements go out of balance, whenever a wound is not treated properly, [the flesh] begins to rot. For people with diabetes or so on where their peripheral nerves are damaged, if there is a wound that becomes infected, it will start to fester. The stench of a festering [wound] is really bad. This happens even before death. When happens to this body after death is something we should earnestly contemplate. Actually, after death, all the blood stops [flowing] in the veins. When the circulation in the body stops entirely, what changes does the body go through? There are nine stages. We should earnestly contemplate these nine kinds of changes. [We spend] a few decades in the world, going through birth, aging, illness and death; this is not a long time. This body is illusory. From infancy until old age, there is never a moment when this body is not undergoing change. How then can we remain attached to it? If we remain attached to this body, we have desires in our minds. To satisfy the desires of our bodies, discursive thoughts arise and we do much evil which crates afflictions and ignorance. So, being attached to this body is terrifying. So, if we realize that our bodies are unclean, we must earnestly observe the Nine Appearances. We should not remain attached to the body.

Moreover, we must understand how the human body is truly unclean. How many kinds of impurities are there? We just said there are nine kinds.

Nine Contemplations: 1. Contemplate the newly dead. 2. Contemplate their livor mortis. 3. Contemplate their blood and other fluids. 4. Contemplate their discharges. 5. Contemplate them being devoured by maggots. 6. Contemplate their entangled tendons. 7. Contemplate their bones being scattered. 8. Contemplate their bleached bones. 9. Contemplate their cremated ashes.

This is what happens to the corpse. This is the process it undergoes. So, we must earnestly “contemplate the body as unclean.” This first is “contemplating the newly dead.” When someone dies, we must quickly make funeral arrangements and put the corpse in the coffin. After putting it in, the coffin must be sealed. Why is it that after a person dies, we must quickly seal the coffin? It is because of the changes the corpse undergoes. Actually, everyone should observe and contemplate the human body after death. We ourselves are no exception. After they put us into the coffin, while we are in the coffin, our bodies will change, they will keep bloating. So, when it comes to the “newly dead,” we should earnestly contemplate them. Because the blood no longer circulates and all circulation in the body stops, the blood begins to congeal. Gradually, blood accumulates throughout the body and the body continually changes its color. It turns purple and then black. Slowly, the body continues to swell. Some people say, “It will burst if we do not quickly deal with it.” The blood and other fluids inside the body have already begun to come out. Because all circulation has stopped, all of the fluids inside the body begin to come out. The body becomes bloated and the flesh cracks, so these impurities begin to leak out. So, we “contemplate their discharges.” What is inside the body is very dirty. There is blood, other fluids and impurities. In the intestines, the spleen and the stomach, impurities remain. All the excrement and so on still remains inside the body. This is all extremely impure. The body’s blood flow has stopped; there are fluids. The blood begins to change. The body’s flesh and skin begins to swell. So, these are the “discharges”. This is how the body’s blood and other fluids, these impurities, begin to leak out of it. Its stench is incomparable. As the body rots and blood and other fluids continually leak from it, during this time, maggots will appear. The maggots burrow into the corpse and begin feeding on it. “Contemplate them being devoured by maggots.” These maggots burrow throughout the body; they spread throughout [the body] until the whole body is filled with maggots. So, we continue to contemplate the body. Besides these organs of flesh and blood, there are also the tendons. The tendons string the whole body together. The tendons and bones are connected. The tendons connect the bones. Ligaments, tendons and so on are all intertwined. With the structure around the internal organs, our bodies can move around. As the organs rots internally, these tendons which are inside the body no longer serve their function, so the bones scatter. Think of a pile of bleached bones. When people go to collect bones, as they open the coffin, they do not see tendons or flesh. All that can be seen are bones. The bones are no longer connected. The entire skeleton is there, but the bones are all scattered. No longer are they connected with one another. They are just lying next to each other, scattered like this. The eighth is “contemplating their bleached bones.” When people collect bones, in the opened coffin, there is only bones. When we imagine that sight, it is truly filthy.

Actually, in the past, I experienced this. When I went to collect my father’s bones, as we opened the coffin, the clothing was still stuck to the bones. After the bones were extracted, that pile of clothing was very dirty. [The fabric] had hardened. From this we can understand that when life comes to an end, even though we dressed him in his best clothes, in the end, [the clothes] were mixed up with the dirty body and turned into garbage. Even after nearly ten years, when we collected the bones, [the clothes] had turned into a pile of garbage. It was truly very terrifying. So, after picking out the white bones, some people will cremate them and then put them in an urn.

These are the Nine [Contemplations]. When someone dies, this is what happens to the body. Actually, it is the same for both men and women. When a man and a woman is in love, they are entangled in that place. Actually, in the sutras, it singles out women, so it is rather one-sided. In fact, it is men that “give rise to thoughts of desire,” but women’s bodies are attractive to men; their appearances tempt people. So, the sutras warn us not to give rise to [desires] due to physical appearances. This is something we should earnestly prevent. “They must not delight in looking at them either.”

They must not delight in looking at them either: They must not desire to look at women’s bodies. Not delight in looking: By not seeing anything as desirable, they keep their minds from becoming disturbed. This means they must distance themselves from defiled conditions that can lead to thoughts of desire. This is what causes them to give rise to thoughts of lust and desire. It says Bodhisattvas must not have this mindset while they teach the Dharma to women. However, this does not mean that they must not teach the Dharma to women.

When it comes to women’s bodies, we should not draw near to them or constantly wish to look at them. These are very bad thoughts. We must distance ourselves from this. So, once, when the Buddha was in Deer Park, He told a story of causes and conditions to 500 bhiksus. He warned the bhiksus to elevate their vigilance, so when it came to women’s bodies, between men and women, [they would not] give rise to lustful desires. Lust leads people astray; not only do women lead men astray, men also lead women astray. We must be very careful about the sexual desire between men and women. The Buddha brought up an example from the past, from an era long before the Buddha’s lifetime. He told them of a Pratyekabuddha called Virtuous Eye. Through spiritual practice, he attained the level of Pratyekabuddha. This Pratyekabuddha, Virtuous Eye, was magnificent in appearance. He was extremely dignified. He must also go among people begging for alms. His appearance was such that his eyes sparkled, and he was very dignified. Moreover, when he opened his mouth, his breath was very fragrant. His appearance was always so magnificent as he went about begging for alms.

At one time, he came to a village. There was a family where the elder had a daughter. The daughter was at home when she saw the magnificent spiritual practitioner as he came before their door. He stood there silently. It was as if she had suddenly seen a ray of light. Her gaze was locked upon his body as it appeared there. So, she stood there admiring him. This Pratyekabuddha became an object of her admiration. She just stood there admiring him. After that, this elder’s daughter, over the course of the next few days, kept thinking about whether she would see Virtuous Eye Pratyekabuddha again. Her father told her, “Daughter, he is a spiritual practitioner. When he comes begging for alms, we give to him. We must not let our heart give rise to improper thoughts of desire about him.” This is what the father told his daughter. Nevertheless, the daughter of the elder kept thinking about him day and night. Every time he went by, she would begin to follow him. She was constantly entangled in this.

One day, this Pratyekabuddha, Virtuous Eye Pratyekabuddha, stopped in his steps and asked her, “Why do you always follow me?” She replied, “You are magnificent! When I see you, I feel great joy in my heart! You always go around begging for alms. Isn’t it very tiresome? You are so magnificent and dignified, and I am not so bad either. So, I hope that we can [convince] you to remain here in my house, where we will have a wonderful life and you and I will enjoy the happiness of a family.” She used all kinds of speech to entice Virtuous Eye Pratyekabuddha.

Virtuous Eye Pratyekabuddha Virtuous Eye was very steadfast. He asked her, “What part of me is it that you think you love the most?” She replied, “I love all of you, especially your eyes and the breath from your mouth. I really love these!” Virtuous Eye then lifted his right hand, plucked out his eye, placed it in his left hand and gave it to the elder’s daughter. He said, “Here, you love my eye I have taken out my eye. Look at it, is this what you love so much?” When the girl saw this, she was shocked. “How can this be? With your eye taken out, everything looks different now! The eye is so dirty. It is just like a bubble. It is terrifying! What am I supposed to do with it?” Then the Pratyekabuddha told her, “That’s right! The eye is an impure thing. The human body and organs are all impure. You should understand this. You love that my breath is fragrant, when actually all impurities enter thorough the mouth and everything that comes out of it is dirty. Why would you love my breath? Why would you love my eyes?” The daughter of the elder suddenly realized that the human body is very impure. She quickly knelt and repented. “I should never have wished to tempt a practitioner of the path. I should never have allowed craving and desire to arise for your body!” So, the Pratyekabuddha told her, “This is not your fault. It is my karmic forces. This is my karma, to have such a body that when people see it, it incites desire within them. This is due to my own karmic forces. From now no, you should earnestly engage in contemplating the body as impure. You must put effort into understanding that everything in life is impermanent.” This elder’s daughter suddenly awakened and made a vow, “I will begin my spiritual practice.” She began to “contemplate the body as impure.” She realized just how impure the human body is. She then made the Four Great Vows and became willing to give of herself in the future for the sake of the world’s sentient beings. This was how, during the Buddha’s lifetime, He taught the bhiksus by telling this story of causes and conditions.

So, everyone should be very mindful. A woman’s form can attract men, and a man’s appearance can be attractive to women. In this way, they attract one another. This is all due to their appearances. Our mind can become deluded and attached to these appearances, which then give rise to much ignorance and defiled discursive thoughts. So, we should put effort into being mindful. So, “If they enter others’ homes, they must not converse with young girls, virgins, windows and the like.” They should not converse alone with windows and virgins like this, nor arouse blame and suspicion from other people [ by being alone with these women].

If we have the affinity to enter someone’s home and converse with them, we expose ourselves to criticism and suspicion, not to mention that temptation may result in severe transgressions.

Young girls are girls of young age. Virgins are those who are still chaste, women who are not yet married. Windows have lost their husbands. In summary, when it comes to women’s bodies, we must never give rise to improper thoughts. When it comes to men’s bodies, we must also contemplate them as being impure. The body and mind are impure. We should earnestly safeguard our discipline and boundaries. So, in regard to these precepts and boundaries, whether we are lay people or monastics, we must be disciplined in maintaining precepts, so we do not transgress or overstep the boundaries, and thus disturb people’s minds. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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