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 20180718《靜思妙蓮華》染情生苦 宜修淨戒 (第1394集) (法華經·安樂行品第十四)

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發表主題: 20180718《靜思妙蓮華》染情生苦 宜修淨戒 (第1394集) (法華經·安樂行品第十四)   周二 7月 17, 2018 10:20 pm

20180718《靜思妙蓮華》染情生苦 宜修淨戒 (第1394集) (法華經·安樂行品第十四)

⊙撓人心思難堪耐,人我男女相惱亂,八苦之源染情生,愛恨情仇怨憎會;苦諦衍生色相根,集諸色根塵貪著,滅諸苦法修淨戒,道諸法妙宜思量。
⊙「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。」《法華經安樂行品第十四》
⊙「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》
⊙「亦復不近五種不男之人以為親厚。」《法華經安樂行品第十四》
⊙亦復不近五種不男之人以為親厚:並且謹慎交友,莫要親近心態不端,五種不男。斯等之人,性多雜染。無丈夫志操,故誡勿投近。與之親厚,自害道心。心態不健全,壞心志、亂菩提心故。
⊙以上是諸菩薩,應不樂見、不與語、不與親厚浸沉交往,為此非法器,徒增不清淨法,於宏法無益耳。
⊙「不獨入他家,若有因緣須獨入時,但一心念佛。」《法華經安樂行品第十四》
⊙不獨入他家,若有因緣須獨入時,但一心念佛:此應離譏嫌,不令眾生妄起罪過想故,應避偏邪染緣。呵護淨心緣,遠離非正軌緣,及散亂緣。
⊙不獨入他家:不可獨自入他俗世宅舍,恐生過失,且召譏嫌,故不獨入。
⊙若有因緣須獨入時,但一心念佛:若因緣須獨自入他家時,但當一心想念佛。既以攝心清淨,護持淨戒。
⊙「若為女人說法,不露齒笑,不現胸臆,乃至為法猶不親厚,況復餘事。」《法華經安樂行品第十四》
⊙若為女人說法,不露齒笑,不現胸臆:若或有緣為女說法;笑不露齒,欲謹嚴也:遮覆胸臆,令拘檢。
⊙露齒笑為輕笑,現胸臆為無儀,均屬非軌,並應遠離。露齒笑、現胸臆,增他不善心故。
⊙昔阿難問佛:如來滅後,見女人云何?佛言:勿相見。設相見,勿共語,當專心念佛。
⊙乃至為法猶不親厚,況復餘事:乃至正念實心為法,猶不當得而生親厚;況復為餘不善之事。為女說法,當避譏嫌,尚不宜親厚,況復餘事乎。

【證嚴上人開示】
撓人心思難堪耐,人我男女相惱亂,八苦之源染情生,愛恨情仇怨憎會;苦諦衍生色相根,集諸色根塵貪著,滅諸苦法修淨戒,道諸法妙宜思量。

撓人心思難堪耐
人我男女相惱亂
八苦之源染情生
愛恨情仇怨憎會
苦諦衍生色相根
集諸色根塵貪著
滅諸苦法修淨戒
道諸法妙宜思量

各位,用心體會。確實,人,心思擾亂,那就是最難堪忍耐。人的苦不是生活上,物質欠缺的苦,苦在人和人之間理不清,也撥不開這種的煩惱,這就是「心思難堪耐」。很困擾,困擾的是那個心的操煩,心的情緒常常這樣困惑著我們,纏繞我們,真的是難堪難耐,苦在這裡。因為有人相、我相、男女的相,這樣等等的相,所以分別了人和人之間,有男貪女愛,造作了很多社會人間種種困擾、種種煩惱、種種心迷意亂,很多的煩惱都是在這個「相」。人相、我相、壽者相、男女相等等相,都是這樣來困惑我們。所以,「八苦」,人生本來最根本就有「八苦」,這個根本的「八苦」,源頭,也就是染情生愛恨情仇,「生」,是從何來生呢?無中生有嗎?不是。同樣父母所生的身體,追究源頭,無窮盡,沒有離開男女之間纏綿,所衍生來很多苦。所以,八苦之源是染情生。

「八苦」大家知道嗎?生、老、病、死、愛別離、怨憎會、求不得,五陰熾盛,但是它的最源頭,就是從「染情」開始。所以人間,複雜的事情,人類繁衍。而且人類很多無明煩惱等等,無不都是從情啊、愛啊、恨啊、仇啊,這樣一直一直衍生下來,使得家庭、社會、天下,就是只為了這樣的情,迷惑了人的心,造了很多煩惱業力,都是這樣起。所以,就有「苦諦」,苦諦一直衍生下來,無非就是「色」。色根,一切的這個色相就是最根本,大家用一點心去思考,難道不是嗎?是啊!所以,「集諸色根」,塵境,我們的眼、耳、鼻、舌、身,緣著外面的塵境,這樣去起了貪著的意念,眼根對境,六根對六塵,生了六識,這種色根塵來貪著。因為這樣,所以,讓我們人間亂象,這樣不斷衍生下去。

我們修行,就是要好好把心靜下來,亂的源頭,我們先把它去除,再也不要有情欲的源頭。沒有這個色欲來困擾我們的心,自然我們的心很平靜,我們有一個「定」,固定的方向,不會受旁邊的聲色、根塵,來誘惑我們的心。我們先把這個色塵、根塵,方向先將它撥清,沒有了,我們專心「滅諸苦法」,以清淨心修清淨法,自然我們的心,就能夠很專戒、定、慧,三無漏學。守持著聞、思、修,我們若欠了戒、定、慧,戒、定、慧有漏失了,我們就沒辦法專心聽,我們就沒辦法靜心來思考,微妙的教法,我們就沒辦法身體力行,好好安心修行。所以,要好好接受佛法,就要先洗鍊我們的心;洗鍊心,要淨水來洗鍊,才有辦法去除煩惱無明,煩惱的根源才能夠斷除,這是我們要如何面對人間。在人間,很複雜,要如何靜下我們的心,能夠吸收微妙的道理,在我們的生活中,這是必定的、必然的,一定要先去除,這種煩惱無明的根源。

所以我們要了解這個「苦諦」。「苦諦」的來源,會集很多的「苦」,就是有衍生,那就是「集」,集了種種這些色塵,由我們的根去造作,貪外面的色塵,這個根去緣、去造作。所以,我們若要好好修行,就要把這個源頭要滅掉,滅諸苦法來修淨戒,這是很根本的,大家要很用心啊。淨戒,我們身體力行這個道行,我們在這條康莊菩提大道,種種的法,它的微妙,我們要好好來思量,「諸法妙」,法妙,我們要宜思惟。道,種種的法真的很微妙,我們要很用心好好思量。法是這麼多,我們研究,去體會,實在是時間不夠,不要在色塵裡面消磨時間,惹一些煩惱來擾人心,拿很多的煩惱,把我們的情緒擾亂掉,讓我們起出了這種難耐難堪忍。難耐,無法忍耐,難堪忍,這種的懊惱的情緒,無不都是從人、我、男女相,這樣來困擾我們。不論從開頭讓我們的心的煩惱,到最後我們的方向、我們的目標就是要去除煩惱,才能夠回歸法,我們要用心去思量它。人間這麼多這麼多的量,無量無數的煩惱,根源是怎麼來?佛陀講了多少的法,要來對治這些煩惱,已經講了多少了?我們聽了多少?多少法能夠去對治這樣的煩惱?用這麼多法,沒辦法對治,我們要怎麼辦?那就是很簡單,思量的盡頭,就是一項,「知根源」,將根源去除。所以,了解這個根源,來自於愛、恨、情、仇,還是同樣再纏回來,但是我們知道纏的源頭。

「八苦」來源就是「染情」,因為染情生起來,染情的根源就是男女,這種亂了心思,所以,有這樣不斷衍生,就是在愛和恨,愛和恨之間容易起了仇;愛不到、得不到,那就成為仇了,就怨了,就憎嫉了等等,世間很多淺顯的事情,其實是很深刻的道理,很複雜法與煩惱,其實是很簡單,我們若了解。所以對、錯,我們若對準了,那就沒什麼複雜的事情。所以這個道,雖然很微妙,但是我們心靜下來了,好好思量,將這個法,如何對治這麼多的煩惱?對治的方法是這麼簡單,那個源頭若知道,「一理通,萬理徹」,我們就能清楚。所以,我們要用心去體會。

「文殊師利」,前面的文,我們對這些事情若知道了,下面再接下來的法,我們就能夠比較清楚。

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
《法華經安樂行品第十四》

這段文,真的要解釋到頭來,很困擾人的心。古代和現在,其實是時代不同,回顧到佛陀的時代。孔子的時代,孔子也這樣說,「唯女人與小人最難養。」(《論語‧陽貨》)女人,在孔子的時代也是被貶值啊!說最難養就是女人和小人。女人與小人一樣嗎?實在是,想到是很怨嘆!女人,以現代有多少女強人啊,而且做很多事情。現在的國家元首不少是女人,能夠引導人群,入這個人倫道德觀,也有很多女人,女人的勇敢,女人,常常說「為人母則強」,意思女人做人的母親,那分在照顧孩子,為了孩子,她很勇敢的,也很多。為家庭在拖磨,男人造很多業,女人就要去為他收拾。

常常在看,「草根菩提」(節目),雖然很草根,但是很清楚,看出了很多媽媽們,是多麼的辛苦持家,多麼的勇敢面對著環境,很草根,很實在的人生。我們每天早上在聽「早會」,在(慈濟)醫院裡面,所見聞的也很多。真實人間,家庭形態,社會,很多人間真實的生態,真的,女人比男人更堅強,但是很奇怪,是為什麼這段文,一直就是對女人有一種見解。但是,我們剛才想起來,其實女人也有種種,形形色色的心理狀態,因為心理,不論是男女之間,男人也是。

不過,佛陀是很細膩,佛陀為女人講經,女人覺悟,得授記的,成阿羅漢的,也是很多。這實在是,在這段經文很強調,只是一個心態,男女之間,我們的心不要讓它誘惑掉,不只是女人,應該男女都是一樣,我們能夠再聽。

前面的文就這樣說:「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。」

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
《法華經安樂行品第十四》

這段文是佛陀要更詳細,讓大家清楚一點。因為擔心大家,就是男女之間,是不是在排斥女人呢?佛陀既然說眾生平等,哪還有男女相呢?無人相,無眾生相,哪還有男女相呢?偏偏這個人間,因為男女之間,惹起來的禍端是很多。尤其是擾人,困擾人的心思,所以,佛陀在這個地方,要讓大家更加注意,更清楚,所以他就特別以,不可以親近女人,因為女人的身色嬌態嫵媚,露背坦胸,這就是在女人的身上,會想入非非,所以在這個地方,就是「菩薩摩訶薩,不應於女人身,取能生欲想相」,不要在她們的身上去想入非非。

所以「而為說法」,就是心,自己的心要很定,很端正的心,要很定,要不然一邊說法,一邊妖嬌美態的身軀,讓他想入非非,那就不可。所以,道心不堅定,意志不堅定,這樣的人就不可,不可想要在她們的身上取得欲,去為她說法,不可為博取女人的歡心,去為她說法。不只是不能,為了博取女人而說法,還要「不樂見」,你對這個女人有心意,你盡量要避開她,不要一直要去親近她,預防我們的心。我們既然在女人的身上,已經有動心了,我們要趕緊避免,不要一直:「我要憐憫她。」「我要為她說法。」「我要輔導她。」不需要,因為你已經在她的身上,已經起了愛慕、憐憫的心。你要為她說法,不是憐憫她說法,是真正要淨化人心而說法,不是特別為了什麼人去說法,不是特別歡喜這個人,所以我為她說法,不是。這樣同情變感情。而且,不正確的感情,這種「紅杏出牆」、「金屋藏嬌」也是從這樣開始。情,男女的情,十分複雜,也十分脆弱,碰不得,所以,我們要好好很謹慎用心。

所以,有時候「若入他家,不與小女、處女、寡女等共語。」

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》

假如要進去這個家庭,這個家庭是一個家族,不要單獨和單身的女孩子,處女,或者是沒有丈夫的婦女,要單獨和她說話,不可。我們進入這個家庭,是大大方方有事情進去,不是刻意要去,找處女、寡女講話,所以大家要很謹慎。

接下來這段文說:「亦復不近五種不男之人以為親厚。」

亦復不近
五種不男之人
以為親厚
《法華經安樂行品第十四》

除了上面不親近女人,不在女人身上,去生出了欲想以外,也不能親近五種不男之人。就是交朋友我們要很謹慎,莫要親近心態不端的五種不男,這要多去用心去探討。

亦復不近
五種不男之人
以為親厚:
並且謹慎交友
莫要親近心態不端
五種不男
斯等之人
性多雜染
無丈夫志操
故誡勿投近
與之親厚自害道心
心態不健全
壞心志、
亂菩提心故

我們要教育,要好好淨化,要用佛法如何淨化人心,讓他的心思正確,我們要去淨化心態不端正的人,我們要先思考我們有多少能耐。我們若道心不夠,我們就不要,不可以去靠近,不可和他深交;可以友善,但是不要深交。因為我們自己的見解、思想,還沒有很穩固,法還沒有在我們的心很深入,自己要量力。「斯等之人,性多雜染」。這種心態不端,要和他接近,我們要好好用法淨化。我們的功夫若不夠,我們就不要去嘗試看看。我們暫時還沒有能力度人,我們就暫時要提高警覺。

因為這樣,他的心態不同,那就是「無丈夫志操」,沒有那個勇敢,沒有那個魄力,沒有對這個人間的正道,心態的不端,這我們要「誡勿投近」。不要一直要投入,不要一直要去接近,我們要保持著我們的心,保持距離。我們還沒有很,法很深入,我們還沒有到達,那分能夠得無漏法,這「戒、定、慧」,我們還沒有很具足,所以那就要自己要先鍛鍊自己,要不然這個思想、觀念,也會讓人誘引去。

「與之親厚」,不要接近,也不要很親密,用很厚的感情,就不可了,這樣會「自害道心」。佛陀就是要教我們如何預防,好好的,男女之間,要修行都一樣,比丘、比丘尼全都一樣。比丘對這種不男,「五種不男」,也要提高警覺;對女人也是,要去好好分析。可見男人的心是多麼脆弱啊!不論是對女人的形象,或者是對不男之人,都會心很容易搖動。佛陀要大家提高警覺,不是完全女人之過,其實對象是男眾,要如何看待女人,要如何男人群中,要如何去看待,這全都要很用心。女人要自我警覺,我們是不是有不端的行為?沒有很端正,我們的身體,我們的體態,是不是現那分很嬌媚的態度,擾亂人家的心思?人家說:「江水可動,僧心不可動。」有要修行人的心,你若將它打動,這個業也很重。所以,這「根」與「塵」,女人對男人來說,也是色塵,因為我們有形,人家來看了,就在我們的身上起了欲念,這就是「塵」。

男人的形態,女人動心,像前日所講的,善目辟支佛,被一個女孩子看到,她就,那個女孩子就動心了,長者女一直要糾纏,辟支佛,害得辟支佛他把眼睛挖出來。「妳愛我的眼睛,眼睛就是這樣。」這是道心堅固,寧可毀身也不動心,不會讓這個女人的情將他纏住,這道心堅定。這就是修行要有這樣的程度,才有辦法真正去度人,要不然自己很軟弱,要怎麼度人呢?要好好去體會用心。所以,「無丈夫志操,故誡勿投近」,不要去投入,不要去靠近。「與之親厚」,去與他很親密,感情很厚,那就不可了,這樣我們會害到,我們自己的道心。所以,「心態不健全,壞心志,亂菩提心故」。我們的心態若不健全就是這樣,就會亂我們的心志,那就會亂了菩提心,所以我們要好好用心。

以上是諸菩薩
應不樂見、
不與語、
不與親厚浸沉交往
為此非法器
徒增不清淨法
於宏法無益耳

所以,「以上是諸菩薩」,就是初發心這些菩薩,說:「我要發大心、立大願,我要入人群去度眾生。」但是前面說過了,有種種兇惡的事情,有種種不正的行業等等,以及殺生等等,我們就要很提高警覺,以及女人相,我們也是。所以,這些菩薩初發心,你們想要靠近去投入,大家就要很用心。對女人,對男人、不男之人,這我們自己要提防我們的心。上面已經講過很多,不要親近,也不要一直去投靠,這就是一樣。甚至不要想要去看,要去親近,也不要一直要和人講話;要講話,也要人家能了解,他了解我們的語言,我們的語言對他有幫助。

前面也是這樣講,不論什麼樣的行業,什麼樣的生態,我們都要真正很謹慎。「不與親厚浸沉交往」。我們不要浸沉在這種,非正確的感情,一直沉溺在那個地方,在那裡往來、交往,不可。我們要端端正正,我們若端正,就不會惹來了那情緒來困擾。「為此非法器」,因為這些人,你要勉強去度化他,儘管你發菩薩心要去度化,但是這些人的因緣還不到,不是我們度化的對象,暫時還不是法器。不是法器,就是還沒有辦法,他的心還不能裝法水,這個桶子很污濁,法水還裝不進去,要先洗乾淨,再將它放進去。就像佛陀教育羅睺羅:「這個洗腳的桶子,剛才洗過腳了,水倒掉了,你就用這個桶子拿去裝飯,可以吃嗎?」羅睺羅說:「佛陀啊!桶子已經髒掉了,這是不淨的桶子,要如何拿去裝飯呢?」佛陀就說:「對啊!你的心不清淨,你要如何法能夠入心呢?」

同樣的道理,所以我們的心還沒清淨,這叫做「非法器」。因為心不清淨,你要向他說法,他沒有辦法接受,所以「非法器」。佛陀不是說他們不會成佛,他們不能夠修行,不是;暫時還「無法度」,還無法度他,所以「非法器」。「徒增不清淨法」。這個法將它放在那裡,髒的地方,你將它放進去,水也變成髒的,同樣的道理。所以,「於弘法無益」。你要在他身上去宣講佛法,就像是對牛彈琴,還是沒有用,這就是我們要用心去體會。

再來就是:「不獨入他家,若有因緣須獨入時,但一心念佛。」

不獨入他家
若有因緣
須獨入時
但一心念佛
《法華經安樂行品第十四》

我們不要獨入他的家庭去,因為我們要很用心去體會,這我們要怎麼樣,和這種人互相親近,很親密的交往,不只是我們的心,會被他誘惑過去,甚至久來,久來,大家也會嫌疑,「到底這人與人之間,是什麼關係呢?」開始就會嫌疑了。這就是我們要避離的地方。

在過去,佛陀之時,也是有這樣外方的比丘,比丘他想要在人群中去度化,卻是他若去托缽,一個家庭就很親切招呼他。他常常沒有按照佛的規戒,他就是每天都去到這個家庭,固定去。其中有一位女人,就是與這比丘總是很投機,說話很親,他一直在向她說法。但是,這個女孩在聽,不是在聽法,是要聽他的話而已;聽他的聲音,看他的人。所以彼此之間,他以為她在聽他的法;她以為:你一直要親近我,說法給我聽。所以,這兩個人之間,就來來往往,有時候她會去路上找他,他有時候就會來她的家。一直到周圍的人見到,「哇,這種比丘親近一個女子,這個女子對這個比丘這麼親密。」

他自己警覺到了,很懊惱,我要怎麼辦?他在一個園林裡,在那個地方思考,愈想愈懊惱。但是這個女孩的形態,也一直在他的腦海中浮現,周圍的人對他們的鞭策,對他們指指點點,所以批評了;他也知道他不要犯戒,他要守規戒,但是心很複雜,後來有輕生的念頭。這個園林的樹神,知道其實他就沒有想要犯戒,但是在思考,那個思念中在困擾他,所以祂就現那個女孩的形態。他看到幼化,看到這個幻化的女子,女子的身態,這個女子就說:「既然若這樣,我們兩個人心若有投機,不如你就還俗,我們來建立一個家庭」。這位比丘聽到這樣要還俗,他忽然間嚇一跳,醒了。

「我不能還俗,我就是要出家,我就是不能有犯戒。」所以,那時候樹神就出聲了:「是啊,你不能還俗,表示你道心堅定。為什麼佛陀的教化,『觀身不淨』,男女之間那個污染形態,男女親近就是罪源衍生。為什麼你無法,去體會佛陀的教化?你將心靜下來。」這比丘如夢初醒,是啊,我既然沒有想要還俗,我怎麼道心一直向這個,擾亂心思的根塵、幻想;在根塵,又加上了幻想,為什麼呢?我應該多思考佛陀的教法,觀身不淨,如何去體會這個根,男女的纏綿,造成這個身體的污濁。這樣,心靜下來了,就思惟,終至他能夠體會佛法,真的就是已經覺悟了,登羅漢果位,這就是有過這樣的典故。

所以,我們要知道,親近女人,或者是男女之間招來了譏嫌,讓人家嫌,「不令眾生,妄起罪過之想」。

不獨入他家
若有因緣須獨入時
但一心念佛:
此應離譏嫌
不令眾生
妄起罪過想故
應避偏邪染緣
呵護淨心緣
遠離非正軌緣
及散亂緣

男女之間,我們要避嫌,不要使眾生心中生起了妄想,犯了罪過的觀念,我們盡量要避開。所以,「應避偏邪染緣」。這個「偏」,我們的道已經偏掉了,有邪思、邪見,不正確,我們要趕緊要用法,來淨化我們的心,來覆護我們的淨心,趕快延續回來我們的淨,清淨的心思。就像那位比丘,樹神提醒他,「是啊,我應該要趕緊專心,來(思惟)佛陀的教化,專心」。所以,「訶護淨心緣」,避染緣,要保護我們淨心的緣。我們要好好「遠離非正軌緣」,不是正軌的緣,我們要撥離;會散亂我們心的緣,我們也要趕緊避除。

不獨入他家:
不可獨自
入他俗世宅舍
恐生過失
且召譏嫌
故不獨入

「不獨入他家」,我們不要單獨進去人家的家庭,若進去人家的家庭,就不要與處女、寡女共語;若是有不可避免的事情,非進去世俗的家庭,那個時候,我們應該要很用心防止,防止,我們要有這個恐懼的心,防止有過失。要好好謹慎,不要去招攬來這種譏嫌,所以我們不要獨入。

若有因緣須獨入時
但一心念佛:
若因緣須獨自
入他家時
但當一心想念佛
既以攝心清淨
護持淨戒

若是因緣要獨入之時,我們要自我警惕。所以「須獨入」,就是要有警惕,要「一心念佛」。「若因緣須獨自入他家時,但當一心念佛」。念佛,能夠攝我們的心,讓我們的心清淨,能夠護持我們的淨戒,這我們要很用心去體會。

「若為女人說法,不露齒笑,不現胸臆,乃至為法猶不親厚,況復餘事。」

若為女人說法
不露齒笑
不現胸臆
乃至為法猶不親厚
況復餘事
《法華經安樂行品第十四》
我們若對女人說法,就不要嘻笑,說話就說話,端端正正說話。我們可以柔,但是不要這樣嘻笑說法;說法就要端正說法。尤其是對女人,男人對女人說話,我們更要端莊。「不露齒笑,不現胸臆」,因為對女人,女人她的眼根,她也是同樣會緣「色」,前面說過了,女人也會纏男人啊,也是很多,社會就是這樣的複雜;男女之間,不是男人在纏女人,就是女人在纏男人。所以男人在女人的面前,也要很端莊。所以,根和緣,我們要很謹慎。

若為女人說法
不露齒笑
不現胸臆:
若或有緣為女說法
笑不露齒
欲謹嚴也
遮覆胸臆
令拘檢

「若或有緣為女人說法;笑不露齒」。你笑,微微的笑。所以,佛陀說法都是微笑,沒有這樣大聲笑哈哈;有的人說話,一句都還沒說完就笑得這樣。期待大家真真正正,端端正正來說話。「笑不露齒」。要笑,是微微地笑,佛陀在說話就是微笑。「欲謹嚴」。很嚴謹,很謹慎,很嚴律自己來說法。所以,「遮覆胸臆」,將我們的身也都要遮護好。佛陀的時代是露半肩,要為女人說法,就是要將這個半肩也穿起來,端莊,不能露這個胸出來,所以要很謹慎。

露齒笑為輕笑
現胸臆為無儀
均屬非軌
並應遠離
露齒笑、現胸臆
增他不善心故

「露齒笑」。就是這樣,不要露齒笑。「現胸臆」,就是沒有威儀,不可!這就是我們人相,也都需要維持我們的威儀,所以要好好用心。「非軌」。就是脫離了軌道。我們要講法的軌道是什麼?我們的行儀要顧好,不要露齒笑,不要坦胸露背,這都屬在「非軌」,不是威儀規則,我們要好好用心。所以像這樣,這種的說法,「露齒笑,坦胸臆」,是「增他不善心故」。你若要去為人說法,用這樣的形態,愈是沒辦法接受法,還會讓人的心不定。

昔阿難問佛
如來滅後
見女人云何
佛言 勿相見
設相見 勿共語
當專心念佛

所以,過去阿難問佛:「未來佛陀若不在了,我們要如何見女人?」佛陀就對他說:「勿相見;設相見,勿共語。」不要和她見面。若是要見面,就是不要和她說話,當專心念佛。我們要用什麼方法去說法,我們有規則,這當然還要再引典故,來向大家說,但是時間不夠。所以,「乃至為法猶不親厚,況復餘事」。

乃至為法猶不親厚
況復餘事:
乃至正念實心為法
猶不當得而生親厚
況復為餘不善之事
為女說法當避譏嫌
尚不宜親厚
況復餘事乎

為法,我們就要很謹慎,單獨要和女人說話,我們要很謹慎,有個節制,「乃至正念實心為法」。我們一定要正念,我們要真實的心來為法,若這樣,心不離法,我們才有辦法在人群中、在女人群中為去她們說法。所以,說法時,我們就要謹慎,何況非說法的時候去親近,這就不宜,不對了。

所以,為女人說法,要避免譏嫌。所以「尚不宜親厚,況復餘事」。說法,我們都要很端正了,何況,何況其他的地方。所以,我們要時時,將這個男女色相中,我們要很謹慎,對人講話,我們要很端莊。所以,我們要時時多用心!


月亮 在 周三 7月 18, 2018 3:20 pm 作了第 1 次修改
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發表主題: 回復: 20180718《靜思妙蓮華》染情生苦 宜修淨戒 (第1394集) (法華經·安樂行品第十四)   周五 8月 10, 2018 8:23 pm

Explanations by Master Cheng-Yan
Subject: Suffering Arises from Defiled Affections (染情生苦 宜修淨戒)
Date: July.18.2018

“When our minds are disturbed, it is difficult to endure. The views of self and other, male and female afflict and disturb us. The source of the eight sufferings is our defiled affections, which give rise to love, hate, passion, animosity and meeting with those we hate. The truth of suffering is that it derives from sensory appearances and our sense organs, caused by the accumulation of cravings from the Sensory Roots and Dusts. We must bring all suffering to cessation and practice the pure precepts. All the teachings of the path are wondrous and good to contemplate.”

Everyone, we should mindfully seek to understand. People’s minds are indeed in a state of confusion; this is the most difficult thing for us to bear. People’s suffering is not the suffering that comes from lacking material goods in their lives. People’s suffering comes from the afflictions we cannot sort out or put aside in our relationships with others. “When our minds are disturbed, it is difficult to endure.” This is very bothersome. What bothers us are our afflictions. Our emotions constantly trouble and confuse us; they bind us up. This is truly hard to endure.

This is where our suffering lies. Because of the appearances of others and self and of male and female, because of all kinds of appearances like these, our discriminating mindset gives rise to improper relationships between men and women. This creates all kinds of troubles for society, all kinds of afflictions and all kinds of turmoil. So many afflictions are due to views and appearances. Our view of a human, view of self, view of a lifespan, view of men and women and so on, all of these are what trouble us.

So, there are the Eight Sufferings. There are fundamentally eight sufferings in life. The source of these basic Eight Sufferings is love, hate, passion and animosity, these defiled affections. Where does all this arise from? Does it arise from nowhere? No. We all are born of our parents. However far you may trace back the source, it will always lead back to the entanglements between men and women. So much suffering derives from these. So, the source of the Eight Sufferings is the arising of defiled affections. Do you know the Eight Sufferings? They are birth, aging, illness, death, parting from loved ones, meeting those we hate, not getting what we want and the raging of the Five Aggregates. However, their most basic source is “defiled affections.” So, for us humans, reproduction is a complicated affair. Furthermore, so much of our ignorance, so many of our afflictions and so forth all continue to derive from these passions, this love, this hate and animosity. They constantly proliferate in this way. This [disrupts] families, societies and the world; for the sake of these affections, people’s minds are deluded and many afflictions and karmic forces are created. It all arises in this way.

So, there is “the truth of suffering.” This suffering continues to proliferate. This is all due to the “senses”. Our sensory Roots and all sensory appearances are the most basic [cause]. If we think about this a little more deeply, isn’t true? It is! So, “[It is] caused by the accumulation of [cravings] from the Sensory Roots.” As for sense objects, our eyes, ears, nose, tongue and body connect with the external conditions and thoughts of craving and attachment arise. When our eyes see something, when our Six Roots encounter the Six Dusts, this is when the Six Consciousnesses arise. So the Sensory Roots and Dusts lead to craving and attachment. Because of this, many chaotic and confusing things continually proliferate in our world. As spiritual practitioners, we work hard to calm the mind. We first get rid of the source of the chaos, so that we will no longer have this source of passion and desire. Without this sensual desire troubling our mind, our mind will naturally be very peaceful. We can maintain Samadhi and thus be stable in our direction. The sights and sounds around us, the Sensory Roots and Dusts, will be unable to entice our minds. If we move in a direction where we first set aside these sense objects, these Dusts, then once they are gone, we can concentrate on “bringing all suffering to cessation” by practicing the pure teachings with a pure mind. Our minds will naturally be able to focus on the precepts, Samadhi and wisdom, the Three Flawless Studies. As we cultivate and uphold listening, contemplation and practice, if we lack precepts, Samadhi and wisdom, if precepts, Samadhi and wisdom leak away, we will be unable to concentrate on listening. We will unable to contemplate the subtle and wondrous teachings with a calm mind. We will be unable to put the teachings into practice, earnestly engage in practice with peace of mind.

So, if we want to really accept the Buddha-Dharma, we must first cleanse and refine our mind. Only by cleansing and refining our mind, cleansing and refining it with pure water, will we have a way to get rid of our afflictions and ignorance, to eliminate the source of our afflictions. This is how we deal with the world. Amidst all the complications in the world, we need to learn how to still our minds so that we can absorb the subtle and wondrous principles. In our daily living, this is indispensable, a necessity. We must certainly first get rid of the source of this ignorance and these afflictions. So, we need to understand the truth of suffering. When it comes to the origin of “suffering,” the reason so much suffering accumulates and proliferates is “causation”. As so many sense objects accumulate, our sensory organs go into action, craving these external Dusts. Our Roots connect [with them] and create karma. So, to really engage in spiritual practice, we need to extinguish suffering at its source. We must bring all suffering to cessation and practice the pure precepts. This is fundamental. We need to be very mindful of this!

When it comes to the pure precepts, we put these spiritual teachings into practice on the broad and great Bodhi-path. We must contemplate the subtlety and wonder of all these various teachings. “All the teachings are wondrous.” The Dharma is wondrous; we must contemplate it well. There are all kinds of teachings on the path that are all truly sublet and wondrous. We should put effort into mindfully contemplating them. The teachings are so numerous that if we tried to investigate and realize them all, there wound truly not be enough time. So, we must not waste time amidst the sense objects, stirring up afflictions that disturb people’s minds or take in many afflictions that can throw our emotions into chaos. This is will cause us to give rise to that kind of afflictive emotions that are truly difficult to bear and endure. This all comes from the views of self and other, male and female; these trouble and disturb us. From the initial source that caused our afflictions to our ultimate direction, our goal, which is to eliminate those afflictions in order to return to the Dharma, we must contemplate it all mindfully.

People have so many afflictions, infinite and countless numbers of afflictions. What is their source? The Buddha gave us so many teachings that will cure these afflictions. How many has He already taught us? How many of them have we heard? How many teachings do we have that will cure these afflictions? If we use all of these many teachings and are still unable to cure these afflictions, what should we do then? That is very simple; when we think about it to the end, there is just one thing. “We must know the source.” We must get rid of the source. So, we understand that their source lies in the afflictive emotions of love and hate, affection and enmity. These things continually entangle us, but now we know the source of our entanglement. The source of the Eight Sufferings is “defiled affections”; they arise because of defiled affections. Defiled affections originate with the [sexual desires] between men and women. These disturb our thinking, so what continually arises is love and hate. Between love and hate, animosity can easily arise. If we love someone but cannot have them, it can turn into animosity, resentment, hatred, jealousy and so on. Many things that are seemingly quite simple actually contain very profound principles. Many complicated things and afflictions are actually very simple if we understand them. So, as for what is correct and what is mistaken, if our aim is right, nothing is really that complicated. So, when it comes to the path, although it is very subtle and wondrous as long as our minds can settle down, we can earnestly contemplate how to use this Dharma to cure our many afflictions. The way to cure them is so simple. If we know the source, “By grasping one truth, we understand all truths.” We will understand them clearly. So, this is what we should mindfully realize.

“Manjusri!” This is the previous passage. By understanding these things, it will be a lot easier for us to understand the teachings that follow. 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.

When it came to fully explaining this passage, it was very troubling it was very troubling. Ancient times and our modern era are truly very different. If we look back on the Buddha’s era or on Confucius’ era, during Confucius’ time, Confucius also said, “Women and children are the hardest to deal with.” Women are undervalued during Confucius’ era as well! He said the most difficult people to deal with are women and children. Are women and children the same? Thinking about this is truly exasperating. How many strong women do we have now in this modern era? Moreover, women have accomplished so much. Many heads of state now are women who are able to lead their people with ethical and humanitarian views. There are many women like this. Women are brave. We often speak of “a mother’s strength”. This means that when a woman becomes a mother, she will take care of her child. For the sake of her child, she will be very brave; we see this often. Women labor so hard for their families. When men create all kinds of karma, it is women who clean up after them.

I often watch the show Grassroots Bodhi. Although that TV program is very down to earth, its message comes through very clearly. On it we see many mothers who undergo great difficulty to support their family, who very bravely face the situations that they find themselves in. It is very down-to-earth, with real-life stories.

Every morning we listen to the volunteer assembly. In the [Tzu Chi] hospitals, we can also see and hear so many stories like this. We can see those real-life family situations, real stories of what is happening in society. In truth, women are more resilient than men. So, it is very strange; why do passage like this continue to have this [prejudice] against women? However, as we just recalled, women in fact do also have many different kinds of psychological states when it comes to their way of thinking, to relationships between men and women and so on. Men are like this, too. However, the Buddha was very meticulous. The Buddha expounded the sutras for women and women were able to awaken, receive predictions of Buddhahood and attain Arhatship. There were many like this. What this passage is actually emphasizing is all about our mental attitudes.

When it comes to relations between men and women, we must not allow our mind to be tempted by others. This does not just apply to women, but is something true for both men and women. We can all listen to it again.

The previous sutra passage states, “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”.

In this passage, the Buddha goes into more detail to make it a little clearer for everyone. The Buddha worried about [His disciples] getting involved in improper relationships. Was He shunning women? Since the Buddha had told everyone that all sentient beings are equal, why would men and women be viewed differently? Without the view of [self and others] or the view of sentient beings, how could there be views of men and women? Unfortunately, in this world, many calamities have been due to relationships between men and women.

These in particular cause much disturbance and trouble people’s minds. So, at this point, the Buddha wanted everyone to pay even more attention to and be even more clear about this. Thus, He especially [pointed out to them that] they should not get close with women, because if women have seductive attitudes or if they expose their bodies, when it comes to women’s bodies, men might let their imaginations run wild. So, this is why He say here, “Bodhisattva-Mahasattvas must not be attached to the idea of women’s bodies as objects of desire”. He did not want their imaginations to run wild when it came to women’s bodies.

So, “For that reason [they] teach them the Dharma. If we want to teach others the Dharma, our own minds must be very stable. Our minds have to be upright and very stable. Otherwise, while teaching women the Dharma, our minds will be on their attractive bodies, and we will let our imagination run wild. This will not do. So, our spiritual aspirations have to be firm. People whose resolve is not firm are not suitable [to teach the Dharma]. We must not treat women’s bodies as objects of desire and teach them the Dharma for this reason. We cannot teach women in order to get these women to like us. Not only must we not try to win a woman’s favor by teaching her, we should also not “delight in looking at them”. If we are attracted to a woman, we should do our best to avoid her, not always try to get close to her. This is to protect our minds. If you are already tempted by a woman, you need to immediately avoid her. You must not keep [thinking], “I feel so sorry for her, I need to teach her the Dharma. I need to guide her”. This not necessary. This is because you have already taken a liking to her, because you already have a soft spot for her. If you teach her the Dharma, it should not be out of pity for her but for the purpose of truly bringing purity to her heart. We do not teach the Dharma for any one person in particular. It is not that we particularly like someone and therefore teach her the Dharma, no. This is how sympathy turns into affection. Furthermore, if our intentions are not pure. Extramarital affairs and improper relationships can also begin this way. The affections between men and women are extremely complex and extremely fragile, not something to play with. So, this is something to be very cautious and mindful of.

So, if there are times “when they enter others’ homes, they must not converse with young girls, virgins, widows and the like”.

If they were to go into household where a family is living, they should not be alone with a single woman, a virgin or a women without her husband. It is not acceptable to speak with her alone. When we enter someone’s home, we must have a legitimate reason for being there. It is not right to purposely go and look for an unmarried woman or a widow to chat with. So, this is something we must be cautious of.

The next passage states, “Furthermore, they do not draw near to the five kinds of pandakas or become close with them.”

Besides not getting close to women, beside not giving rise to desirous thoughts about women’s bodies, we should also not associate with the five kinds of pandakas. This is saying to be cautious when making friends. We should not get close to these five kinds of pandakas who have improper thinking. We should put effort into looking at this further.

Furthermore, they do not draw near to the five kinds of pandakas or become close with them: They are also cautious in making friends so they never draw near to the five kinds of pandakas, who have improper mindsets. People like these have a temperament that is full of defilements and lack the resolve of great men, so He warned [His disciples] not to draw near. Becoming close with them could damage our own spiritual aspirations. If our mindset becomes unsound, our aspirations may be damaged and our Bodhicitta disrupted.

We wish to teach and bring purity to others, use the Dharma to bring purity to people’s minds and help them correct their thinking. If we wish to purify those whose mindsets are not proper, we should first consider what we are capable of. If our spiritual resolve is not sufficient, then we should not do it; we should not approach or get close to them. We can be friendly with them, but we should not become close with them. This is because our own perspectives and thinking may still not be all that stable, because we ourselves have still not taken the Dharma very deeply to heart. We need to assess our own abilities. “People like these have a temperament that is full of defilements”. If their attitude is not upright and we want to draw near to them, then we must put our hearts into using the Dharma to purify them. If our mastery is insufficient, then we should not even try. If for the moment we do not have the ability to transform someone we must temporarily heighten our vigilance. This is because of their different mindset; they “lack the resolve of great men”. They lack that bravery, that resolve and the focus on the noble path in the world. If people have improper mindsets, we are “warned not to draw near”. We must not keep trying to get involved with them, nor keep trying to draw near to them.

In order to preserve our mind’s [integrity], we should keep our distance from them, for we have still not taken the Dharma deeply enough to heart. We have still not reached the stage where the Dharma will not leak away. When it comes to precepts, Samadhi and wisdom, we are not yet replete with these. So, we must train ourselves first, otherwise our thinking and perspectives may still be influenced by others. [We should not] “become close with them”. We should not draw close to them, nor should we become intimate with them. It will not be suitable to be very close with them. It “could damage our own spiritual aspirations.” The Buddha wished to teach us how to take precautions against this, how, when it comes to men and women, spiritual practice is the same for both. It is the same for both bhiksus and bhiksunis. When bhiksus are faced with these pandakas, “the five kinds of pandarkas, they too must heighten their vigilance.” It is the same in regard to women. They need to analyze this carefully.

It is evident how frail men’s minds are. Whether in regard to women’s appearances or in regard to those who are “pandakas,” their minds can be easily shaken.

The Buddha wanted everyone to heighten their vigilance. This is not the fault solely of the women. He was actually talking to an audience of men on how to conduct themselves with women, on how to conduct themselves with other men, on how they should look upon and treat them. They had to be very mindful with all of this. Women should be vigilant of themselves. “Have I conducted myself incorrectly?” “Perhaps I have not acted correctly in my appearance and in the way that I have carried myself, have I displayed a flirtatious attitude and disturbed people’s minds?” People say, “The river water may be disturbed but a monk’s mind is not to be disturbed.” Trying to affect a spiritual practitioner’s mind is very serious karma.

So, these are the Roots and the Dusts. For men, women are objects of desire. Because of our appearance, when people look at us, if they give rise to desirous thoughts we are their “Dusts”. A man’s appearance can also disrupt a woman’s mind. This is like Virtuous Eye Pratyekabuddha who we talked about yesterday. When a girl saw him, that girl’s heart was moved. That elder’s daughter became so enamored by that Pratyekabuddha that the Pratyekabuddha gouged out his eye for her. [He told her], “You love my eye so much. Here, this is my eye.” His spiritual aspirations were so firm that he preferred to harm his body rather than let his mind be moved. He would not become entangled by the affections of that woman. His spiritual aspirations remained firm. Only when our practice reaches such a level will we truly have a way to transform others. Otherwise, if we are weak ourselves, how can we transform others? This is what we really must be mindful of. So, as they “lack the resolve of great men. He warned [His disciples] not to draw near.” We should not get involved with them, not approach them or become close with them. To become intimate or get close to them is something we should not do. If we do, we will damage our own spiritual aspirations.

So, “If our mindset becomes unsound, our aspirations may be damaged and our Bodhicitta disrupted.” If our mindset is unsound, this will happen. Our aspirations will be disrupted; our Bodhicitta will be disturbed. So, we need to be thoroughly mindful.

The above are people whom all Bodhisattvas should not take joy in seeing nor converse with nor become close with nor indulge in interaction with. It is because they are not vessels for the Dharma and will only add to their impurity. This will not help to spread the Dharma.

So, this is for those Bodhisattvas with newly-formed aspirations. They say, “I want to form great aspirations and I want to make great vows to go among people and transform sentient beings.” However, as mentioned earlier, there are all kinds of vicious situations, all kinds of improper ways to make a living, ways that involve killing and so on, so we must really heighten our vigilance. Even when it comes to a woman’s appearance, we must [be vigilant]. So, He said to these newly-inspired Bodhisattvas. “If you wish to get close to these people and help them, then you must be very mindful!” In regard to women, to men and to pandakas, we need to remind ourselves to be vigilant. We have already talked so much about this, about how we should not draw near them, nor constantly think about getting help from them. It is the same. We should not even think of going to see them, of getting close to them, nor should we keep trying to talk to them. If we speak with them, we must let them know, must let them understand that the things that we say will be of help to them.

We talked about this before. No matter a person’s occupation or how they may be living, we must always be very cautious with them. We should not “become close with nor indulge in interaction with [them].” We should not indulge ourselves in these kinds of inappropriate relationships, continuing to wallow in that place, interacting with the people there. This will not do. We need to be upright and correct. If we remain upright, we will not stir up emotions like these that cause trouble. “It is because they are not vessels for the Dharma.” Even if you want to try and force these people to change, even if you form Bodhisattva-aspirations and wish to try and transform them, they do not yet have the karmic conditions, they are for us to transform. For the time, they are not vessels for the Dharma. If they are not vessels for the Dharma, we will have no way to [teach them]. Their minds still cannot hold the Dharma-water; their buckets are still too dirty. We cannot put the water of the Dharma in them. They first need to be washed clean; only then can we pour in the Dharma.

This is like how the Buddha taught Rahula, telling him, “This bucket is for washing feet. If you had just washed your feet and then dumped out the water, would you put rice in this bucket, rice that you would eat?” Rahula replied, “Venerable Buddha! That bucket would be filthy! It would not be a clean bucket; how could you ever put rice in it?” The Buddha told him, “That is correct. If your mind is impure, then how can the Dharma enter your mind?” The principle is the same. So, if our minds are not yet pure, then we are “not vessels for the Dharma.” If people’s minds are not pure and we want to teach them the Dharma, they will not have any way to accept it. So, they are “not vessels for the Dharma”. The Buddha did not say that they will never attain Buddhahood or that they can not engage in spiritual practice. He did not say that. It is just that at the moment, there is “no Dharma to transform them.” There is still no way to transform them, so they are “hot vessels for the Dharma.” They will only add to their impurity. If we put the Dharma in there, it is like putting water into a dirty place; it will get dirty. The principle is the same. So, “This will not help to spread the Dharma.” Teaching the Buddha-Dharma to them would be like talking to a wall; it would be totally useless. This is what we need to try and mindfully realize.

Next it says, “They do not enter others’ homes alone. If for some reason they must enter alone, they should focus their minds on the Buddha.”

We should not enter others’ homes alone. We need to mindfully comprehend how to interact with these people, how to approach these people. If we have very close interactions with them, not only might our mind become influenced by them but if it goes on for too long, people may also become suspicious and they may wonder, “What exactly is the relationship between these two people?” They will begin to become suspicious. This is something we need to avoid.

In the past, during the Buddha’s lifetime, there was a bhiksu who wanted to go among people to transform them. When he went out with his alms bowl, there was a family who always received him warmly. He often failed to follow the Buddha’s rules and visited this family daily, visited them on a regular basis. There was a girl in this family who go on very well with this bhiksu, who would speak to him very warmly. The bhiksu always taught the Dharma to that girl. However, while the girl listened to him, she was not listening to the Dharma; she only wanted to hear him speak, to hear his voice and to look at him. So, when they were together, while he thought she was listening to Him teach the Dharma to her all the while she was thinking, “You always want to get close to me. That is why you teach me the Dharma.” So, between these two there were many interactions. Sometimes she would go look for him on the street. Sometimes the bhiksu would visit the girl’s home. It was like this until the neighbors noticed. “That bhiksu has become so close to this girl. This girl seems so intimate with this bhiksu.” He himself became alerted and was very upset. “What shall I do?” He thought about this inside a garden, and the more he thought about it, the more upset he became, but the image of that girl kept floating in his brain. The neighbors reprimanded them; they blamed them and criticized them. He also knew that he should not violate precepts. He wanted to abide by the precepts but inside he was confused. He later thought of ending his life.

The tree spirit in the garden knew that he actually never wanted to break the precepts, but [he saw] what the bhiksu was thinking, how his thoughts were troubling him. So, the tree spirit manifested in the form of that girl. [The bhiksu] saw this illusion, saw an illusory image of this girl appear. The girl said, “Since things are like this, since the two of us get along so well, it is better if you return to the lay life. We can start a family.” When the bhiksu heard her talk about returning to the lay life, it suddenly startled him and he awakened. “I cannot go back to the lay life. I wish to remain a monk. I must not violate the precepts.” It was then that the tree spirit spoke, “Right! You not being able to return to lay life shows how firm your spiritual aspirations are. The reason the Buddha taught us to ‘contemplate the body as impure’ is because of the defiled [affections] between men and women. Men and women becoming close is the source from which transgressions derive. Why is it that you cannot experience the truth of the Buddha’s teachings? You must settle your mind!” The bhiksu then woke up as if from a dream. “It’s true! Since I have no intention of returning to lay life, why do I continuously allow my aspirations to be [led astray] by the Roots and Dusts and the fantasies that disturb my thinking? Both Roots and Dusts and fantasies [affect me] Why? I must think more about the Buddha’s teachings, contemplate the body as impure, learn to understand how these Roots create entanglements between men and women that cause this body to become polluted.” With this, his mind settled down. He engaged in contemplation and was finally able to achieve realization of the Buddha-Dharma. He truly awakened and realized the fruit of Arhatship. This is a story that is found in the sutras.

So, we should know that when we associate with women, or when men and women associate with each other, it can invite criticism and suspicion. It can make people suspicious. We should not lead sentient beings to deludedly give rise to transgressive thoughts.

They do not enter others’ homes alone. If for some reason they must enter alone, they should focus their minds on the Buddha: This is to avoid criticism and suspicion. To help sentient beings keep from deludedly giving rise to transgressive thoughts, they should avoid deviant and defiled affinities. We must safeguard the affinities that bring purity to our mind and distance ourselves from affinities [that lead us away] from the right path and affinities that scatter [our minds].

In the interactions between men and women, we should avoid suspicion. We must not cause sentient beings to give rise to deluded thoughts, to create transgressions with their thoughts. We must do our best to avoid this.

We “should avoid deviant and defiled affinities.” When it says “deviant,” it means we have already deviated from our path, have deviant thoughts, deviant and incorrect views. We should quickly use the Dharma to purify our minds and to protect the purity of our minds. We should continue to return to our purity, the purity in our thinking. This is just like that bhiksu. The tree spirit reminded him, so he thought, “That’s right! I must quickly focus and concentrate on the Buddha’s teachings!” So, “We must safeguard the affinities that bring purity to our mind.” We must avoid defiled affinities, and safeguard the affinities that bring purity to our minds. We should put effort into “distancing ourselves from affinities [that lead us away] from the right path.” If affinities [do not accord with] the right path, then we should distance ourselves from them. We should also hasten to get rid of the affinities that trouble our minds.

They do not enter others’ homes alone: Alone, they cannot enter the secular residences of others. For fear of making a mistake and inviting criticism and suspicion, they should not enter alone.

“They do not enter others’ homes alone.” We must not enter other people’s homes alone. If we do go into other’s homes, we must not speak with virgins or widows. If for some unavoidable reason, we must enter a secular residence, then this is the time that we should be very mindful in taking precautions. Taking precautions means we should carry with us a sense of fear that will prevent us from making mistakes. We should be very cautious not to attract criticism or suspicion upon ourselves. So, we should not go in by ourselves.

If for some reason, they must enter alone, they should focus their minds on the Buddha: Should causes and conditions require them to enter people’s homes alone, they should focus their minds on the Buddha. In doing so, they will collect and bring purity to their minds and safeguard and uphold the pure precepts.

If for some reason we have to enter alone, we should remind ourselves to be vigilant. So, if we are “required to enter alone,” we need to be vigilant, so we should “focus our minds on the Buddha.” Thus “Should causes and conditions require them to enter people’s homes alone, they should focus their minds on the Buddha.” By focusing on the Buddha we can collect our mind and keep our mind pure. We can safeguard and uphold pure precepts. We should mindfully seek to understand this.

“If they teach the Dharma to women, they should not smile to let their teeth show
nor expose their chests. They must not become close with them, even for the sake of the Dharma, much less for any other purpose.”

This says that when teaching the Dharma to women, we should not laugh loudly. When we speak, we should just speak, speak very correctly and properly. We can be gentle, but we should not laugh while teaching the Dharma. We should remain upright when teaching the Dharma, especially when teaching women; when men are talking to women, they should remain all the more dignified. “They should not smile to let their teeth show, nor expose their chests.” This is because women have their own eye-roots, and they too come in contact with “form”. As we were talking about before, women can also become attracted t men! This happens frequently, and it can complicate things in our society. When it comes to relations between men and women, then women are entangling themselves with men. So, when men are in the presence of women, they should remain very dignified. Thus, when the “Roots” meet the “Dusts,” we need to be very cautious.

If they teach the Dharma to women, they should not smile to let their teeth show, nor expose their chests: If they have the affinities to teach the Dharma to women, they should not show their teeth when they smile in order to be cautious and serious. They should cover their chest in order to be restrained.

“If they have the affinities to teach the Dharma to women, they should not show their teeth when they smile.” If we smile, we should smile slightly. The Buddha smiled slightly when teaching, but it was not as if he would laugh out loud. Some, when they speak, cannot even finish their sentence before laughing out loud like this. He hoped that when we speak, we will truly remain correct and dignified. “We should not show our teeth when we smile.” If we smile, it should be a slight smile. The Buddha would have a slight smile as He taught. This was “in order to be cautious and serious.” He was very careful, very cautious, very disciplined in teaching the Dharma. Moreover, “They should cover their chest.” We too need to keep our bodies covered. During the Buddha’s time, the monks would expose one of their shoulders, buy when they taught the Dharma to women, they would cover up the exposed shoulder as well, so that it would make them more dignified and their chest s would not be exposed. Therefore, we need to be very careful.

Showing our teeth as we smile is frivolous. Exposing our chest is indecent. Both are considered to be deviant conduct that we must distance ourselves from. This is because showing our teeth as we smile and exposing our chest will cause others to have more unwholesome thoughts.

“Smiling to let our teeth show” means we should not show our teeth when we smile. “Exposing our chest” is undignified, so we must not do it. When it comes to the way people view us, we always need to maintain dignity in our demeanor. So, we need to put effort into being mindful. “Deviant conduct” is conduct that deviates from the proper path. What is the path for teaching the Dharma? It lies in taking great care in our demeanor. We should not expose our teeth when we smile, nor should we expose our bodies. This is all “deviant conduct”. It is not dignified and is against the rules. We should put effort into being mindful of this. So, if we teach the Dharma like this, “smiling and showing our teeth and exposing our chest will cause others to have more unwholesome thoughts.” If we are teaching the Dharma while looking like this, not only will people not accept the Dharma, it may even destabilize their minds.

So, in the past, Amanda asked the Buddha, “In the future when the Tathagata is gone, what should we do when we see women?” The Buddha told him, “Avoid meeting them, and if you meet them, avoid conversing with them.” [He said], “Stay away from them.” “If you should meet them, then do not talk with them. Focus your thoughts on the Buddha.” What method should we use to teach the Dharma? There must be rules that we follow. Of course, I would like to cite further from the sutras, but we do not have enough time. So “They must not become close with them, even for the sake of the Dharma, much less for any other purpose.”

They must not become close with them, even for the sake of the Dharma, much less for any other purpose: with right mindfulness and genuine intentions, it is still inappropriate to become close with them, much less for other, unwholesome, reasons. In teaching the Dharma to women, in order to avoid criticism and suspicion, they should not become close with them [for the Dharma], let alone for other reasons.

For the sake of the Dharma, we need to be very cautious. When speaking alone with a woman, we must to be cautious and discipline ourselves. “Even for the sake of the Dharma, with right mindfulness and genuine intentions” means we must be sure to have right mindfulness. We must have genuine intentions to act for the sake of the Dharma. Only if our minds never leave the Dharma will we be able to teach the Dharma among people, to teach the Dharma among women. So, when we are teaching the Dharma, we need to be cautious, not to mention how, when teaching the Dharma, we must not become close with them. This is neither suitable nor correct. So, when teaching the Dharma to women, we should avoid criticism and suspicion. “We should not become close with them [for the Dharma], let alone for other reasons.” When teaching the Dharma, we should always be upright, not to mention at all other times. So, we should always be very cautious. When men and women interact, they need to be very vigilant and remain dignified when talking with others. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180718《靜思妙蓮華》染情生苦 宜修淨戒 (第1394集) (法華經·安樂行品第十四)
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