※ [本文转录自 raphal 信箱] 作者: [email protected] 标题: [转]■达摩难陀尊者与一位同性恋者的通信 时间: Sat Jun 7 08:50:08 2008 作者: pur (介意的，请离开) 看板: P-pur 标题: [转]■达摩难陀尊者与一位同性恋者的通信 时间: Sat Jun 7 08:15:06 2008 ■达摩难陀尊者与一位同性恋者的通信 http://blog.yam.com/pililinjoy/article/14225374 Dhammananda尊者（1919-2002, Venerable Dr K． Sri Dhammananda NayakeMah a Thera） 来自斯里兰卡，多年担任马来西亚佛教大长老。以下为达摩难陀尊者 与一位元同性恋者的电子邮件通信。2002年1月7日 尊敬的长老 我在寻求您的指点之前，请允许我首先祝贺长老在佛教界五十年的服务，最重要 的是，祝贺您对人类进步的贡献。过去几年中，我那些同为同性恋的朋友们一直 向我提问，他们有兴趣了解佛教对同性恋的观点。在今日世界里，很难过地说， 同性恋仍然被当成是社会唾弃的物件，认为这些人不干正事，只思淫慾。这种根 深蒂固的形象造成了在工作单位上对同性恋的歧视，这在亚洲国家尤其严重。 根据我的理解，像伊斯兰教与基督教这样的宗教是谴责同性恋行为的，但是我常 常自问佛教是怎样的态度。作为一个信奉佛教的同性恋者，我在这点上并没有清 楚的了解。 我读过您许多很好的着作，也听过您的讲经，我甚至在网站上读过一些材料，但 没有这方面的答案。 我的问题如下： １．佛教谴责同性恋吗？ ２．假如一个真正的佛教徒，信奉佛教，然而同时也是一个同性恋，这算不算是 　　破戒，特别是那条「戒不正当性事」？ ３．假如两个男人相爱，是否有错？ 对於同性恋，我还有更多问题想请教您。长老的许多着作讲解了佛教的逻辑与智 慧。我可否建议长老写一本关於「佛教与同性恋」的书，我个人觉得对这个问题 有许许多多的人观点含糊不清。这样做，有益於纠正社会对同性恋的看法。 我在最後祝愿长老健康平安，希望长老继续指导我们走向佛法之路。 ---------------------------------------------------------------------- 达摩难陀尊者电子邮件的答覆，2002年1月15日 谢谢你的电邮。我很高兴你提出了这个问题，因为我意识到这个问题对於我们周 围发生的一切极其重要。我们不能继续假装人类行为的这个侧面是件羞耻的事情 ，要是我们不理它，足够长时间後，它就会自己消失。我同意，这个问题应当有 一本书作详细讨论，但这需要时间。在这期间，我希望这个简单的答覆有助於你 理解佛教对同性恋的态度。 首先，目前人们对同性恋的态度，其主要影响来自英式基督教对圣经有关部分的 看法，再加上１９世纪维多利亚时代人以狭隘头脑所加以的夸大。在亚洲，特别 是印度与中国，性事从来不被当成一种肮脏事件, 只能暗中享受, 或只为繁衍後 代。在印度，印度神庙里的石雕足以证明，各种各样的性行为（包括手淫）是一 种感官娱乐（KAMA-sensual pleasure）的表达方式，在道德（Dharma-virtue） 的某个限度里是可以享受的。我们作为人，有这个身体，渴望各种各样的享乐（ 不仅仅是性）──我们渴望食物，愉快的气味，美妙的声音，等等。假如我们硬 要抵抗，当它们为罪孽，就好像用强力压制天性，这是有害的。人们受无明（Ma ya-ignorance）的影响，把身体看成真实存在，渴望满足自己对感官娱乐的追求 。但是精神上成熟以後，无明被知识（VIDYA-knowledge）与智慧（PANNA-wisdo m） 代替。因此，在把身体看成虚幻印象时，自然而然就超越了这种执着。我们 看见有些高明的人成熟起来以後放弃了性事，就像一个孩子长大後不再玩那些玩 具。性事本身没有什麽错。错误的是对它的执着（attachment）与受它的奴役， 以为耽於性事可以带来最终的幸福。这是当今娱乐媒体对性事的渲染利用带来 的问题──夸大了性事带来长久幸福这种神话。 我们佛教中每天持诵的五戒中第三戒是：「我接受这样的训诫，避免不正当的性 事。首先我们注意到，这里没有强制性，没有触犯神的法律而受罚的惧怕，但是 在我们认识到执着於性事的危险後，我们自愿地采取步骤来脱离执着，也就是接 受训诫。 下一步，我们来看看「不当性事」的意义－我们这里指的是不正当，并非指所有 性事。对那些没有选择独身的佛家子弟，性事并不禁止。无疑这只是对那些不是 僧尼的在家弟子所说。僧尼们已经自愿选择了戒除性事，把精力集中於修持。不 正当行为的意思是，那些对行事的人或者对方造成伤害的行为。某一种意义上说 ，假如双方为成人而且自愿，就不构成伤害。在佛教里，我们不把任何事情看成 是一种违反神圣法令的「有罪」。我们出於无明 （Ignorance）而做错，因此做 了「缺乏技巧」的事 （unskillful action），它会延缓或者干扰我们的修行。 由於我们对事物本质无明，这样行事从灵性上看是有害的。智慧与明辨会帮助我 们避免有害的举措，无论心理上还是行为上。 与此有关的是，佛教并不承认婚姻是上帝许可的结合，似乎这样就使性事突然合 法了。性事是一种人类活动，与天堂地狱无关。你要注意到，性事上的检点只是 五戒之一。杀生要严重得多，因为你更为恶意地伤害了另一个生命。性事由慾望 （craving）造成，类似於对食物，酒精，麻醉品，财富，权力的慾望。对其中 任何一种的执着都构成了「缺乏技巧」。佛教劝告人们放弃任何这些执着，因为 它们会把我们更紧密地束缚於轮回之下。而且耽於性事还会导致其他的恶果。从 这里可以看见，佛教并不把同性恋看成是「错误」，而异性恋就「正确」。两种 都是用身体进行的性活动，都是淫慾的强烈表现，都增加我们对现世的渴望，使 我们在轮回中陷得更久。无论是两个男子，或者一对男女恋爱，都出自相同的人 身局限，也就是没有把身体看成空无实相。佛教并不谴责同性恋，就如同佛教并 不谴责任何错事。我们出於对真相的无明而行事，因此所作只错在「缺乏技巧」 。我们没有权利去谴责他人。我们的责任是帮助他人了解到，他们这样是出於无 明，和怎样找到真正的快乐。我们没有权利去谴责那些与我们想法和做法不同的 人，特别是当自己也身为其他感官娱乐的奴隶这种情形下。我们知道，我们一只 手指指向别人，就有三只手指指向自己。 总之，同性恋与异性恋一样，起源於无明，当然没有基督教意义上的「有罪」。 所有形式的性事增加对身体的淫慾，渴望，执着。有了智慧我们学会怎样脱离这 些执着。我们不谴责同性恋是错的，有罪的，但是我们也不迁就它，这是因为它 与别的性事一样，延缓我们从轮回中的解脱。 祝你在佛法修持中进步。（翻译文转载自某大陆部落格） ==●英文原文如下●==================================================== Question: What is the Buddhist attitude towards homosexuality? Dear Venerable Sir, Before I seek your guidance on certain issues, may I first express myc ongratulatory note to Ven. Sir for your 50 years of services forBuddhi sm and most importantly for the good of mankind. For the past few years, I have been posed by questions from myfellow g ay friends who are interested to know what Buddhism viewsof homosexual s. In today's society,sad to say that homosexuals seem to be considere d as"a thrash" of society who has nothing better to do thanhaving sexu al lusts. This stereotype image has prompted tothe discrimination of h omosexuals at the work place and evenmore so in the Asian countries. From my understanding, religions like Islam and Christianitycondemn ho mosexuality but I often ask myself the Buddhist viewpoint.Being a homo sexual who also practices Buddhism, I do not have a clearview about th is issue. I have read many of your great publications and also heard of yourdham ma talks.I even read some websites about this but there is no answer t o this. Here are some of my questions: 1) Does Buddhism condemn homosexuals? 2) If a true Buddhist who practices Buddhism but also on the same time is ahomosexual, is he by any means considered breaking the precepts e speciallypertaining to the precept of "avoiding sexual misconduc t"? 3) If two men fall in love with each other, are they wrong by any mean s? There are many more questions I would like to ask pertaining homosexua ls.Venerable Sir have written many publications that explain the ratio naleand wisdomof Buddhism. May I suggest Venerable Sir to even write a bookon "Buddhism andHomosexuality" as I personally feel there are man y morepeople out there who have mixed feelings on this issue.This is t o correct the perspective of society on homosexuals. I end here with my wishes of good health, and good wishes toVenerable Sir and may Venerable Sir continue to guide us andshow us the way to t he Dhamma. Answer: Dear XXXXXXXXXX, Thank you for your e-mail. I am happy that you have brought up thismat ter as I realize how important it is in the context of what ishappenin g in the world around us today. We can no longer pretend that this aspect of human behavior issomethin g shameful and if we ignore it long enough it will simplygo away. I ag ree that it should be discussed at greater length ina book, but that w ill take time. In the meantime I hope that this briefreply will help y ou become acquainted with the Buddhist attitude tohomosexuality. To begin with, present day attitudes are largely influenced by theTudo r - Christian approach in the Bible which was blown out ofproportion b y the narrow mindedness of the Victorian era in 19thCentury England. In Asia, especially India and China, sex was never seen as somethingdi rty onlyto be indulged in surreptitiously and only for the purposesof breeding. Stone sculptures on the Hindu temples of India amplytestify to the fact that all kinds of sexual behavior(including masturbation) was an expression of KAMA, of sensualpleasure which could be indulged in within the limits of Dharma,which in this case meant virtue. As human beings, we are equipped with bodies which crave for thepleasu res of all kinds (not only sex) - for food, pleasant smells,sounds etc . If we deny these for being sinful, then we repressnatural desires wh ich are harmful. The being which is the victimof MAYA (ignorance) sees the body as real and craves to satisfy itslonging for KAMA. But as the being matures spiritually MAYA is replaced with VIDYA (know ledge)and PANNA (wisdom) . Therefore when the body is seen as an illus ion, than thebeing naturally GROWS OUT of craving. Here, we see the su perior beingrenounces sexthrough maturity just as a child stops playin g with toysas he or she grows up. THERE IS NOTHING INTRINISICALLY WRONG WITH SEX. What is wrong isattach ment and slavery to it, on believing that indulgence in sexcan bring u ltimate happiness. This is the problem with theexploitation of sex by the mass entertainment industry today -extending the myth that sex can bring lasting happiness. The third of the Five Precepts we recite in daily Buddhist practice is :undertake the training rule to refrain from sexual misconduct.First w e note that there is no compulsion, no fear of punishmentfor infringem ent of any divine law, but when we recognize the dangerof attachment t o sex, we freely take the steps(training rule) to grow out of it,i.e. "I undertake". Next we look at "sexual misconduct" - here we refer specificallyto sex ual misconduct, not all sexual behaviour. Sex is notprohibited to thos e who do not choose to be celibate.Undoubtedly, this rule only applies to those who are not monksor nuns. These latter have voluntarily take n it upon themselvesto abstain from sex to better concentrate on their spiritual progress.By misconduct ismeant behavior which harms the per son who doesthe act or the other party. This in a way means that if bo th partiesare consenting adults, not under-aged, not “attached”- leg ally orotherwise to someone else, there is no harm done. In Buddhism we do not consider any action "sinful" in the sensethat we transgress a divine commandment. We act wrongly becauseof Ignorance a nd therefore we commit an Akusala Kamma (unskilfulaction) which delays or interferes with our spiritual progress.Because of our Ignorance ab out the real nature of things(in this case our body) we act in ways wh ich are detrimental to us froma spiritual point of view. Wisdom and Understanding will help us refrain from harmful actions,bot h mental and physical. In this connection, Buddhism does not recognize that marriage isa divi nely ordained institution which suddenly makes sex OK.Sex is a human a ctivity which has nothing to do with heaven and hell.You will notice t hat sexual restraint is only ONE of the Five Precepts.Killing is far m ore serious because you can hurt another beingmore viciously. Sex is c aused by a craving just like cravingfor food, liquor, drugs, wealth, p ower, etc. Attachment to anyof these constitutes Akusala Kamma. Buddhi sm discourages any ofthese forms of carving because it will tie us dow n more firmlyto Samsara. Also indulgence in sex can lead to other evil s. You may see from this that Buddhism does not see Homosexuality as WRON Gand HETROSEXUALITY as RIGHT. Both are sexual activity using the body, both are strong expressions of lust which increase desire for life and therefore trap us longer in Samsara. Whether two men or a couplefall i n love, it arises out of the same human limitation that is,of not seei ng the body as empty of any ultimate reality. Buddhism does not condemn homosexuals in the same way as it does notco ndemn any wrong doing. We act through ignorance of the true nature oft hings, therefore we are only guilty of AKUSALA Kamma (unskilful action ) .We have no right to condemn others. Our duty is to help others see thatthey are acting out of ignorance, to show how real happiness can b e gained.We have no right to condemn those who think or act differentl y from usespecially when we ourselves are slaves of sensual pleasure i n other forms.We know that when we point one finger at others, three f ingers arepointing at us. In summary, homosexuality like heterosexuality arises from Ignorance, and iscertainly not "sinful" in a Christian sense. All forms of sex in creaselust, craving, attachment to the body. With wisdom we learn to g row outof these attachments. We do not condemn homosexuality as wrong and sinful,but we do not condone it either, simply because it, like ot her forms ofsex, delays our deliverance from Samsara. Wishing you progress in your Dhamma practice. Ven. K. Sri Dhammananda -- ┌◆跟水男孩一起沐浴耀眼灼热的太阳下◆┐ ◢　◤ ★ 线上音乐新震撼 ★ ◢　◤ │ telnet://bbs.kkcity.com.tw:20019/ │ ^_^ / 随选随播免等待 KKBOX◤ ^_^ / └──《From:61.228.24.171 》──┘ 　 ◤ http://www.kkbox.com.tw 　 ◤ -- KK 免费拨接 - http://www.kkcity.com.tw/freeisp/ --

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