[轉錄][轉]■達摩難陀尊者與一位同性戀者的通信

[raphal (恆-永恆的飄移)]

※ [本文轉錄自 raphal 信箱]

作者: [e-mail]
標題: [轉]■達摩難陀尊者與一位同性戀者的通信
時間: Sat Jun  7 08:50:08 2008

作者: pur (介意的，請離開) 看板: P-pur
標題: [轉]■達摩難陀尊者與一位同性戀者的通信
時間: Sat Jun  7 08:15:06 2008

■達摩難陀尊者與一位同性戀者的通信

http://blog.yam.com/pililinjoy/article/14225374

Dhammananda尊者（1919-2002, Venerable Dr K． Sri Dhammananda NayakeMah
a Thera） 來自斯里蘭卡，多年擔任馬來西亞佛教大長老。以下為達摩難陀尊者
與一位元同性戀者的電子郵件通信。2002年1月7日

尊敬的長老

我在尋求您的指點之前，請允許我首先祝賀長老在佛教界五十年的服務，最重要
的是，祝賀您對人類進步的貢獻。過去幾年中，我那些同為同性戀的朋友們一直
向我提問，他們有興趣瞭解佛教對同性戀的觀點。在今日世界裏，很難過地說，
同性戀仍然被當成是社會唾棄的物件，認為這些人不幹正事，只思淫慾。這種根
深蒂固的形象造成了在工作單位上對同性戀的歧視，這在亞洲國家尤其嚴重。

根據我的理解，像伊斯蘭教與基督教這樣的宗教是譴責同性戀行為的，但是我常
常自問佛教是怎樣的態度。作為一個信奉佛教的同性戀者，我在這點上並沒有清
楚的瞭解。

我讀過您許多很好的著作，也聽過您的講經，我甚至在網站上讀過一些材料，但
沒有這方面的答案。

我的問題如下：

１．佛教譴責同性戀嗎？

２．假如一個真正的佛教徒，信奉佛教，然而同時也是一個同性戀，這算不算是
　　破戒，特別是那條「戒不正當性事」？

３．假如兩個男人相愛，是否有錯？

對於同性戀，我還有更多問題想請教您。長老的許多著作講解了佛教的邏輯與智
慧。我可否建議長老寫一本關於「佛教與同性戀」的書，我個人覺得對這個問題
有許許多多的人觀點含糊不清。這樣做，有益於糾正社會對同性戀的看法。

我在最後祝願長老健康平安，希望長老繼續指導我們走向佛法之路。

----------------------------------------------------------------------

達摩難陀尊者電子郵件的答覆，2002年1月15日

謝謝你的電郵。我很高興你提出了這個問題，因為我意識到這個問題對於我們周
圍發生的一切極其重要。我們不能繼續假裝人類行為的這個側面是件羞恥的事情
，要是我們不理它，足夠長時間後，它就會自己消失。我同意，這個問題應當有
一本書作詳細討論，但這需要時間。在這期間，我希望這個簡單的答覆有助於你
理解佛教對同性戀的態度。

首先，目前人們對同性戀的態度，其主要影響來自英式基督教對聖經有關部分的
看法，再加上１９世紀維多利亞時代人以狹隘頭腦所加以的誇大。在亞洲，特別
是印度與中國，性事從來不被當成一種骯髒事件, 只能暗中享受, 或只為繁衍後
代。在印度，印度神廟裏的石雕足以證明，各種各樣的性行為（包括手淫）是一
種感官娛樂（KAMA-sensual pleasure）的表達方式，在道德（Dharma-virtue）
的某個限度裏是可以享受的。我們作為人，有這個身體，渴望各種各樣的享樂（
不僅僅是性）──我們渴望食物，愉快的氣味，美妙的聲音，等等。假如我們硬
要抵抗，當它們為罪孽，就好像用強力壓制天性，這是有害的。人們受無明（Ma
ya-ignorance）的影響，把身體看成真實存在，渴望滿足自己對感官娛樂的追求
。但是精神上成熟以後，無明被知識（VIDYA-knowledge）與智慧（PANNA-wisdo
m） 代替。因此，在把身體看成虛幻印象時，自然而然就超越了這種執著。我們
看見有些高明的人成熟起來以後放棄了性事，就像一個孩子長大後不再玩那些玩
具。性事本身沒有什麼錯。錯誤的是對它的執著（attachment）與受它的奴役，
以為耽於性事可以帶來最終的幸福。這是當今娛樂媒體對性事的渲染利用帶來
的問題──誇大了性事帶來長久幸福這種神話。

我們佛教中每天持誦的五戒中第三戒是：「我接受這樣的訓誡，避免不正當的性
事。首先我們注意到，這裏沒有強制性，沒有觸犯神的法律而受罰的懼怕，但是
在我們認識到執著於性事的危險後，我們自願地採取步驟來脫離執著，也就是接
受訓誡。

下一步，我們來看看「不當性事」的意義－我們這裏指的是不正當，並非指所有
性事。對那些沒有選擇獨身的佛家子弟，性事並不禁止。無疑這只是對那些不是
僧尼的在家弟子所說。僧尼們已經自願選擇了戒除性事，把精力集中於修持。不
正當行為的意思是，那些對行事的人或者對方造成傷害的行為。某一種意義上說
，假如雙方為成人而且自願，就不構成傷害。在佛教裏，我們不把任何事情看成
是一種違反神聖法令的「有罪」。我們出於無明 （Ignorance）而做錯，因此做
了「缺乏技巧」的事 （unskillful action），它會延緩或者干擾我們的修行。
由於我們對事物本質無明，這樣行事從靈性上看是有害的。智慧與明辨會幫助我
們避免有害的舉措，無論心理上還是行為上。

與此有關的是，佛教並不承認婚姻是上帝許可的結合，似乎這樣就使性事突然合
法了。性事是一種人類活動，與天堂地獄無關。你要注意到，性事上的檢點只是
五戒之一。殺生要嚴重得多，因為你更為惡意地傷害了另一個生命。性事由慾望
 （craving）造成，類似於對食物，酒精，麻醉品，財富，權力的慾望。對其中
任何一種的執著都構成了「缺乏技巧」。佛教勸告人們放棄任何這些執著，因為
它們會把我們更緊密地束縛於輪迴之下。而且耽於性事還會導致其他的惡果。從
這裏可以看見，佛教並不把同性戀看成是「錯誤」，而異性戀就「正確」。兩種
都是用身體進行的性活動，都是淫慾的強烈表現，都增加我們對現世的渴望，使
我們在輪迴中陷得更久。無論是兩個男子，或者一對男女戀愛，都出自相同的人
身局限，也就是沒有把身體看成空無實相。佛教並不譴責同性戀，就如同佛教並
不譴責任何錯事。我們出於對真相的無明而行事，因此所作只錯在「缺乏技巧」
。我們沒有權利去譴責他人。我們的責任是幫助他人瞭解到，他們這樣是出於無
明，和怎樣找到真正的快樂。我們沒有權利去譴責那些與我們想法和做法不同的
人，特別是當自己也身為其他感官娛樂的奴隸這種情形下。我們知道，我們一隻
手指指向別人，就有三隻手指指向自己。

總之，同性戀與異性戀一樣，起源於無明，當然沒有基督教意義上的「有罪」。
所有形式的性事增加對身體的淫慾，渴望，執著。有了智慧我們學會怎樣脫離這
些執著。我們不譴責同性戀是錯的，有罪的，但是我們也不遷就它，這是因為它
與別的性事一樣，延緩我們從輪迴中的解脫。

祝你在佛法修持中進步。（翻譯文轉載自某大陸部落格）

==●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
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推 bp6:修了佛學與人生，覺得這宗教蠻包容的，大家可以多瞭解一下:)
推 nunuhe:@@!原來你已經轉過來了.
→ raphal:你慢了一步...讓我捷足先登~~~XDDDD