前期經文：即從坐起。頂禮佛足……
世尊。若此妙明真淨妙心。本來遍圓。如是乃至。大地草木。蝡動含靈。本元真如。即是如來成佛真體
「世尊」，「若此妙明真淨妙心」：假設妙明的真心，真淨妙心。妙明也就是真心，真淨妙心也就是這個心。「本來遍圓」：本來它是周遍法界的，是圓滿而無欠無餘的。「如是乃至」：像這個樣子，乃至於不單人，就「大地草木」：一切的草木，草木就是無情的一種眾生。 「蝡動含靈」：蝡動，這言其最微細的這種生命；含靈，也是最小的這種動物，牠沒有多大的靈性。蝡，就好像蟲子。動，大約會動，也不動得太多。含靈，含有少少靈性。「本元真如」：他們都是本元真如，「即是如來成佛真體」：他們都具足如來成佛的真體。
佛體真實。云何復有。地獄餓鬼。畜生修羅。人天等道。世尊。此道為復本來自有。為是眾生妄習生起。
「佛體真實」：佛的本體是真實的，「云何復有」：怎麼說又有「地獄」，又有「餓鬼」，又有「畜生」，又有「修羅」，又有「人」，又有「天等道」，這麼多的六道輪迴。「世尊」，「此道為復本來自有」：這些個六道輪迴，是本來就有的呢？「為是眾生妄習生起」：還是眾生這種妄習生起來的呢？我很不明白這個道理。
世尊。如寶蓮香比丘尼。持菩薩戒。私行婬欲。妄言行婬。非殺非偷。無有業報。發是語已。先於女根。生大猛火。後於節節。猛火燒然。墮無間獄。
我為什麼問地獄、餓鬼的道理我不明白呢？「世尊」，因為「如寶蓮香比丘尼」：好像寶蓮香比丘尼，「持菩薩戒」：她受過菩薩戒的。可是她不守菩薩戒，「私行婬欲」：這個師姑自己還偷偷摸摸地去行淫欲。去行婬欲，你猜她怎麼說啊？她說得更漂亮！「妄言行婬」：她就說假話，對人講，怎麼講呢？她說婬欲啊，「非殺非偷」：這不是殺生，也不是偷盜，不是偷人東西，這就是男女一種欲樂嘛！一種的快樂，這個有什麼過錯呢？不過佛說「戒」，我認為這個不需要戒的，這個沒有關係嘛！它不犯什麼大罪嘛！這個男女一種快樂的行為，有什麼罪過啊？她這麼樣講，自己講得––喔！你看滿天氣直理壯的，理直氣壯這麼講得很有道理。你說怎麼樣啊？「無有業報」：她說，沒有業報。行婬欲，你隨便，你行得越多越不要緊的。她就提倡婬欲。你看！她是一個比丘尼，提倡婬欲。
「發是語已」：這話說完了之後，你說怎麼樣啊？不要緊嗎？「先於女根，生大猛火」：這女根不要怎麼樣詳細講，大家也明白了。男根、女根哪！就在女根生大猛火，著火了。啊！你說厲害不厲害？相信這個時候燒得她呱呱叫的，燒得她，啊！大哭大叫的，這時候又不說沒有罪過了。「後於節節」：那麼女根生大猛火了，以後你說怎麼樣啊？每一個骨節都生了猛火了。因為男女婬欲那個時候，喔！覺得周身骨節都鬆懈了，以為是快樂。其實那就是拼命掙死呢！就想要死呢！說快一點死、快一點死！就怕死得慢。所以那時候就不要命了，男的、女的都不要命了，就快點死的好。所以這就是往那地獄裡鑽，往地獄裡幊呢！節節猛火，節節都著了火了。因為這個婬欲就是屬火的，你婬欲心大了，就會有一種火，欲火、欲火嘛！
待續 |
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Sutra text from last issue: He arose from his seat, bowed at Bud-dha’s feet.......
Sutra:
orld Honored One, if the wonderful brightness of this truly pure and wonderful mind is basically all-pervading, then everything on the great earth, including the grasses and trees, the wriggling worms and tiny forms of life, are originally True Suchness and are replete with the Thus Come One's true substance of Buddhahood.
Commentary:
“World Honored One, if the wonderful brightness of this truly pure and wonderful mind is basically all-pervading——if, in fact, it pervades the Dharma realm, then it is perfect without any excess or deficiency. Then everything on the great earth, including the grasses and trees, the wriggling worms and tiny forms of life are part of that.”“Grasses and trees” are considered insentient beings.“Wriggling worms and tiny forms of life” are the smallest of the sentient Realm. They don't have much awareness. They can move, but not far, and their perception is quite limited. Nonetheless, they “are originally True Suchness and are replete with the Thus Come One's true substance of Buddhahood.” They are all replete with the true substance of a Buddha—the capacity to become a Buddha.
Sutra:
ince the Buddha's body is true and real, how can there also be hells, hungry ghosts, animals, asuras, humans, gods, and other paths of rebirth? World Honored One, do these paths exist naturally of themselves, or are they created by living beings’ falseness and habits?
Commentary:
ince the Buddha's body is true and real, how can there also be hells, hungry ghosts, animals, asuras, humans, gods, and other paths of rebirth? How do you explain the existence of these paths? World Honored One, do these paths exist naturally of themselves, or are they created by living beings’ falseness and habits? Have the six paths of rebirth always been in existence or do living beings create them? I don't understand the principle here.
Sutra:
“World Honored One, the Bhikshuni Precious Lotus Fragrance, for example, received the Bodhisattva Precepts and then indulged in lustful desire, saying that sexual acts did not involve killing or stealing and that they carried no karmic retribution. But after saying this, her female organs caught fire, and then the raging blaze spread throughout all her joints as she fell into the unintermittent hell alive.
Commentary:
“Why do I say I don't understand the principle behind the six paths?” Ananda continues.“World Honored One, the Bhikshuni Precious Lotus Fragrance for example, received the Bodhisattva Precepts and then indulged in lustful desire, saying that sexual acts did not involve killing or stealing.” This Bhikshuni received the Bodhisattva Precepts, but she did not uphold them. She had sex on the sly. Having done this, what do you suppose she said? She had a pretty speech ready. She lied. She said that sex didn't involve killing or stealing. “It's not murder. It's not theft. You're not stealing anyone's things. It's just an enjoyment between men and women, a bliss that they share. What crime is there in that? Although the Buddha told us to refrain from it, I don't think that restraint is necessary in this case. It doesn't matter. It's no big sin. What could be wrong with men and women experiencing such a blissful encounter?” That was her general line of reasoning. She was really emphatic about it, too. She said of such sexual experiences “that they carried no karmic retribution.” “As to sex,” she said, “have it as much as you want. The more the better. It doesn't matter.” Thus it was that she actually advocated sexual desire. She was a Bhikshuni and yet she was promoting sex.
“But after saying this, her female organs caught fire, and then the raging blaze spread throughout all her joints.” It doesn't matter, huh? In her female organs a fire sprang up. Terrible, wouldn't you say? I believe by then she was being burned so fiercely that she screamed and cried. She was no longer rationalizing that her conduct incurred no offense. Once her female organs were ablaze, the fire spread to all her limbs and joints. That's because during the sexual act men and women feel a sense of pleasure and contentment throughout the joints of their entire body. They take this as pleasure, not realizing that such abandonment is just the next thing to death. What's really happening is that they are going to die a little sooner, just die a little sooner. Plunging into such situations, they totally abandon themselves, to the point that they just want to die—both men and women. To die a little sooner is just fine, they feel. But actually they are drilling their way into the hells; they are burrowing into the hells. The Bhikshuni's joints caught fire because sexual desire belongs to the element fire. At its peak there is a kind of fire involved. So we speak of the“fire of desire.”
To be continued |
