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The meaning of this is as the scholar Asvaghosa said: "Those with
whom you should not copulate" are those held by another, those having a
religious insignia, those under the protection of family or king, a
prostitute who has been taken by another, and those related to you — These
are the ones with whom you should not
copulate. 他下面就解釋。 "Those held by another" are others'
wives. 什麼叫「他攝」?就是所謂他人的妻妾,就是這個別人所攝持的。 "Those who have a religious insignia" are renunciate
women. 什麼是「具法幢」?那是出家的,具法幢。然後, "Those protected by family" are those who have not yet become
brides and are protected by kinsfolk such as their
fathers, 欸!沒出嫁的。 who are protected by a father-in-law or a mother-in-law, who are
protected by a guard, or who—in the absence of these—are protected even by
themselves. 雖然沒有父母什麼等等,她自己一個人,欸!但是對不起,她自己,自己守護自己。 "Those protected by a king" or his representative are those
concerning whom a punitive law has been laid
down. (p138) 這樣等等,她雖然自己沒有守護,犯了罪關在監牢裡。譬如關在監牢裡嘛,這個監牢裡邊的人管的就是他呀!你也不能隨便侵犯她。還有, The line stating that sex with a prostitute for whom another has
paid is sexual misconduct shows that there is no sexual misconduct in
hiring a prostitute
yourself. 就算,這個邪行的話,就是不應該的。那這個裡邊,這個指世間哦!世間的人到這個綠燈戶,綠燈戶那個妓女她本來是賣淫的,然後呢你給了錢,那個不算邪行。反過來,雖然是一個綠燈戶的妓女,可是別人已經說:「欸,這個。」那你再去,那個不可以。 The Great Elder also taught this in a similar way. "Men," the
second in the list of those with whom you should not have intercourse,
refers both to oneself and to others. Inappropriate body parts are body
parts other than the
vagina. 這個真正的行淫一定是個「產門」,其他的地方就不是應該地方,其他地方就錯了,其他地方就錯了。所以現在有種叫「雞姦」哪!那個就是非支,這些東西都是更糟糕、更糟糕! The master Asvaghosa says: What are inappropriate body parts? The
mouth, the anus, the calves or Thighs pressed together, and the hand in
motion. 這個我們容易了解。這現在說起來這個世界是每況愈下,那個時候我在國外有一個地 (p139) 方,也不去說它是哪裡了,居然要求法律通過准許同性戀,要立法去保護他。唉!這個世間是每況愈下,顛倒!顛倒,這個我們就不去談它了。 This accords with what the Great Elder says: The "inappropriate
body parts" are 這個是不應該的。 the mouth, the anus, the front or rear orifices of a boy or girl,
and your own hand. 這種都是不應該的。此說亦同,此說亦同。這個「自手」,通常我們說自慰,自慰。這個自慰這點注意喔!這個往往我們容易去犯,往往容易犯,男女都會。所以睡覺的時候,這個手千萬不要碰到下體。尤其是你有的時候不知不覺會去碰,這個不可以,這個就是它的等起,非常糟糕!非常糟糕!要注意的。 Inappropriate places are 什麼是「非處」,不是地方。 areas such as the vicinity of gurus, for instance; a place where
there is a stupa; in the presence of many people; and on uneven or hard
places that are harmful to the person with whom you are having
intercourse. (p140) 這都不是,不是應當的地方。這個通常我們說,所以平常在……以前老規矩我所曉得的,如果說男女,就是夫婦一起出門,到人家的親戚,到任何地方去的話,通常一定到那地方去,男的跟男的,內眷內眷住,男眷男眷住,分得開,清清楚楚,絕不可以,到任何地方去,除非自己出門到旅館裡去。那時古代的人這個禮儀的確是操守得很嚴哪! The Master Asvaghosa says: In this case, inappropriate places are
ones that are locations of the sublime teaching, Stupas, images, and the
like, and bodhisattvas; And the vicinity of an abbot, a preceptor, or
one's parents. Do not have intercourse in these inappropriate
places. 這種尊長前面。 The Great Elder also taught
this. 這個地方常常說「大依怙」、「大依怙」,就是阿底峽尊者。 Inappropriate times are 那麼再下面呢?最後的就是說「時」,這個時間不對。 when the woman is
menstruating, (p141) 穢下,什麼是「穢下」?就是女性這個月事來的時候。 when she is at the end of a term of
pregnancy, 這個都不可以。 when she has an infant who is nursing, when she is observing a
one-day vow, and when she has an illness which makes sexual intercourse
inappropriate. 或者這個女的生產了以後,這個小孩子還吃奶;或者受齋戒,那當然。「若有疾病」,還有病。 Sexual intercourse is also inappropriate in excess of a proper
amount. 這個都不應該。 A proper amount is having intercourse up to five times a
night. 這個就是講這個男女交的時候。 p. 125 The master Asvaghosa says: In that case, inappropriate times are
when A woman is menstruating, pregnant, Has an infant, is unwilling, Is in
pain or is unhappy and the like, Or is maintaining the eight-part one-day
vow. (p142) 就是解釋上面。上面「有兒」,就是有小孩子吃奶。「非欲解」的話,就對方不想,那個時候要去強。這個普通我們當然不會,我們乃至於不知道。當然實際上有人說:「哎呀,我們談這個幹什麼?」是!對我們來說,我們了解這個行相以後,固然是。還有一個,作為一個出家人,將來是人天導師,引導人家的各式各樣的人,如果在家人來問你,你不清楚的話,你怎麼回答人家?所以我們還是對這個行相要弄得很清楚,然後呢告訴人家:什麼是可以,什麼是不可以,什麼地方防範起。「及其憂苦等」,不但是欲解,就是憂愁苦惱,所以上面說疾病是生病,實際上就是心裡面不對的時候,這個也不要。「住八支」,還有呢就是受齋戒的時候,八支齋戒的一切的淫都斷,這個不是時候,不可以。像關於這種問題的話,特別的就是,如果說在家人來問,我們出家的法師回答他,就應該了解:「喏!就應該這樣。」 Again, the Great Elder is similar to
Asvaghosa 凡是上面特別說馬鳴阿闍黎、大阿闍黎、大依怙尊等等,說明這種說法的確是有師承的。凡是這種地方注意哦!現在我們同學當中,常常有這種同學,曉得了一點點就歡喜亂開口,告訴別人這個樣、那個樣。看看他們這些大成就者,說任何一件事情啊,這個傳 (p143) 承源源本本,說得清清楚楚。所以我們現在學習這件事情的時候,也一定要了解得明明白白。不曉得的話,你寧願存疑說:「欸,對不起!這個我不大懂,這個問題你去問某大律師。」凡是這種事情的話,所以這個律師,為什麼叫作律師呢?不是說他持律叫作律師,所有的出家人必定要持律,所以稱為律師的話,他除了自己持律以外,對開遮的行相,非常清楚、非常明白,他能夠決斷任何疑惑。譬如說我們現在禪師,他根本的做好了,他一心一意深入禪觀,他自己不會犯,可是很多細緻的行相,他不一定弄得清楚,這個才是大的差別,不是說那些人不要持戒,這個我們要弄清楚的。所以我們剛才說,凡是碰見這種情況,自己不了解,那請問某大律師。那麼下面繼續: with the difference that he says that daytime is an inappropriate
time. 那麼大阿闍黎又特別說,這個「時」那支,除了上面跟那個馬鳴阿闍黎所說的一樣以外,說白天也不可以。 Given that the three bases—sexual intercourse using inappropriate
body parts, in an inappropriate place, or at an inappropriate time—become
sexual misconduct even in regard to your own wife, it is certainly the
case that they become sexual misconduct in regard to
others. 這個前面所說的這個「非支」,就是自己的夫婦都不可以啊,都錯的,何況是別人哪!注意喔!這個我們要了解的。 Of the three aspects of the category of attitude—perception,
motivation, and affliction—perception is spoken of in the 《Compendium of
Determinations》 and in the texts on discipline. The 《Compendium of
Determinations》 says that the "perception of this as that" must be
accurate. However, the Buddha says in the texts on discipline that in the
case of the cardinal transgression of unchastity, it is the same whether
the perception is mistaken or accurate. 這個有兩個不同。「想」的話,〈攝分〉,〈攝決擇分〉說「彼彼想」,就是說你要犯行,你要對象找對了,如果不是的話不算。可是《戒經》當中,《毘奈耶》當中不!《毗奈耶》當中說那個不淨想,不管他錯不錯,你想這個,換了另外一個人,對不起,還是犯! The《Treasury of Knowledge Auto-commentary》 explains that if you
have approached another's wife with the perception that she is your own
wife, then this does not become an actual path of nonvirtuous action.
Vasubandhu presents two systems in regard to when intercourse under the
perception that another person's wife is the wife of a third person—one in
which intercourse becomes a path of nonvirtuous action and one in which it
does
not. 這個是辨,這個辨,這個辨沒關係。原則上面呢,我們了解各家有各家的判這個罪的輕重不同。以我們來說的話,我主要的,總是像這種事件從嚴,從嚴總沒有錯,從嚴只有好處。萬一另外一個,「從嚴啦,大家做不到啊!」 萬一另外一個,「從嚴啦,大家做不到啊!」是啊!就因為有嚴的做不到,所以引發你的慚愧,由於你的慚愧策發你自己努力向上,不是很好嗎?這一點是我們要了解的,這一點我們要了解。 所以前面為什麼在抉擇這個,總抉擇業果的時候,他下面告訴我們,說萬一你犯了尸羅、軌則、淨命、正見,不能圓滿哪,正見未破不怕;道理特別的,就是我們初機行持的人,的的確確要想圓滿不可能。而且《瑜伽菩薩戒本》上面特別說,什麼叫犯戒,什麼叫破戒。犯戒也就是說,就是我們一心想努力,然後呢真實去學,你了解了去學,但是因為你煩惱重啊,偏偏有很多做不到。那個時候,然後你慚愧說:「哎呀,我怎麼做不到啊!」然後你懺悔,努力去學,這種情況不叫犯戒。那麼什麼呢?就是你自己還做得不(p148) 對,還覺得我對了,或者雖然犯了,你不曉得慚愧,這個就犯戒了。這個犯不犯,主要的是什麼呢?就是說你努力肯不斷地改善,正見未失,努力增上,時時向上,這個就是我們初機修學應該了解的,這個是我特別說明哪! 反過來說,你不要以為:「喔!既然這樣的話,犯戒不算,這樣地犯一點不算哪!」那就馬虎,這個心裡面本身,你已經把正見根本就破掉了。不要說龍中你絕對沒有份,地獄,只有地獄!這個概念我們要辨別得非常清楚。所以不要把這種小地方誤解了,為自己留下地獄之門來呀!那麼下面我們繼續下去。 p. 125 (5) The affliction is any of the three mental
poisons. 這個煩惱,不管你貪瞋癡都是一樣。 The motivation is the desire, due to unchastity, to
copulate. 這個「等起」是指,就是同樣的道理,它不是說你有強盛的那個貪心、瞋心、癡心,但是你看見這個東西歡喜這樣來,就是這樣。實際上就是說,就是由於這個煩惱,雖然不是明顯的煩惱的行相,而是由跟煩惱而來的這種雜染心理,然後呢你要去做這件事情,這還是這種心理狀態。 As for the performance, the Compendium of Determinations” states
that even in terms of causing others to commit sexual misconduct, the
instigator of such an action incurs the misdeed of sexual misconduct as
well. However, the Treasury of Knowledge Auto-commentary” explains that
such instigation is not an actual path of action. You should examine
whether Asanga's explanation may mean that such instigation is a fault
which is not an actual path of action. The culmination is the sexual union
of the two parts. 這個「加行」,前面的加行,自作、教他都有;這個地方啊,說有的地方說教他的也有,有的地方說教他的自己不算,這個兩個那就看你自己而定了,就這樣。你雖然教他,教了別人你心裡面也跟著轉,對不起,那有的;教了他以後,你心裡沒有動的話,這個沒有根本罪,沒有根本罪。所以這一點,你自己看一下你的心理就了解了,看得很清楚。「究竟者是兩兩交會」,就是這樣,這個就究竟了。那麼這個就是身體上的殺、盜、淫。下面呢,語業。 |