不能以貌取人

 

讀過下述的《大智度論》，才了解修行人，應該莫落入「以貌取人」，因為每個眾生的根性不同，有的人表面雖會受欲，但要攝心就能攝心，當下也有堅強的意志讓欲心無法干擾其心，所以記得「不能以貌取人」哦！要說人之前，先看看自心吧！

 

《大智度論》卷24〈1 序品〉：「佛知是人應得如是禪，知是人失禪受五欲，知是人受五欲已還得禪，依是禪得阿羅漢。」(CBETA, T25, no. 1509, p. 238, c23-25)

 

《大智度論》卷15〈1 序品〉：「復次，思惟觀空、無常相故，雖有妙好五欲，不生諸結。譬如國王有一大臣，自覆藏罪，人所不知。王言：「取無脂肥羊來，汝若不得者，當與汝罪。」大臣有智，繫一大羊，以草穀好養；日三以狼而畏怖之，羊雖得養，肥而無脂。牽羊與王，王遣人殺之，肥而無脂。王問：「云何得爾？」答以上事。菩薩亦如是，見無常、苦、空狼，令諸結使脂消，諸功德肉肥。」(CBETA, T25, no. 1509, p. 169, b4-11)

 

 

《護僧》（中英版本，12之三）

 

二、四事之供養

 

    在佛之時代，出家眾獲得的供養，只是四種資具：衣服、食物、床座及醫藥。且還不得有為私欲與活命而受用供養，因為比丘其中之一義即是乞士，不得再為活命而浪費生命，應以修道為首要任務。

 

　　身為在家眾，若要供養出家者，應該先大約請示其需要，才作適當的布施。但是，這又並非要出家眾列出清單，因為如此又違反其戒律精神了。南傳佛教國家對於這種精神，依然保留至現在，甚至連金錢亦能不碰觸；這和北傳佛教的傳承與特色，有某些距離，但這並不就等於背離了佛陀的根本精神，隨方毗尼的拿捏，各有各的依據與背景，不能草率下定論。

 

　　站在護持僧眾解脫的觀點來看，布施者應該要以成就修道資糧（除食衣住行的供養外，補助弘化教育等的供養，亦應視為同等重要）為先。由於時代的進步，供養也顯得多采多姿了。出家眾為弘法利生，也不得不興辦學校、從事雜誌、電腦佈教等，背後的目的當然是純潔的。如此下來，出家人的需要自然會比以前的人來得多，北傳的化區，由於從事各方面的事業，故善用金錢來推行活動，成了不可或缺的事實。也因為這樣，出家人除了以上所言之四種資具外，信眾也可以就其本身之需求，而提供如法與適當的供養。

 

　　但是，有一點也必須小心的就是，這不意味出家眾就可以為所欲為，居家者亦非盲目地滿足其需求即便罷事，因為這種無限制的供養，會造致很多弊端。第一、出家眾因此不能安心辦道，反而生起不必要的染著；第二、浪費金錢，又不能達到弘化利生的功效。這些都屬於無智的供養，擾亂了僧眾的法身慧命，亦達不到清淨布施的功德。

 

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Fundamentals of supporting and maintaining the Sangha

/By Ven Kai Ren

 

2. Make four kinds of offerings

 

During the Buddha’s time, Sangha members received only 4 types of dana (offering): clothes, food, bedding, and medicine. They must not receive dana to satisfy desires or for a living; one meaning of ‘Bikkhu’ is ‘beggar’, so they should not waste time in making a living. Their primary mission is to practice the Dharma.

 

If laypeople wish to make offerings, it is good to inquire Sangha members’ needs so that the donation can be made appropriately. But this does not mean to ask Sangha members for a wish list, as that would be against the spirit of precepts.  Speaking of precepts, different Buddhism sects have different views and actions on “money”. Theravada keeps the original precepts from Buddha’s time until today, so Theravada Sangha do not touch money; on the contrary, Mahayana Sangha do take and use money. However, we shall not draw a rash conclusion that Mahayana Buddhism are against the basic spirit of the Buddha, because each tradition is evolved from different conditions.

 

With a view to supporting the Sangha to attain liberation, necessities in the path of cultivation, including the basic needs and expenses for spreading the teachings, should take the priority over any other matter.

 

The offerings to Sangha members are becoming more diversified in these years. In order to propagate the Dharma and benefit the general public, some of the Sangha build schools, publish magazines and use computers. Since they involve various fields of activities, they may require money as well as various supports to undertake these activities. Therefore, apart from the 4 types of dana mentioned above, laypeople should also provide appropriate offerings in accordance to the needs.    

 

However, I do not mean that Sangha members can act according to their whims and fancies. Laypeople must not blindly satisfy the requirements of Sangha members, as that will create many problems. For example, the unlimited dana may give rise to unnecessary attachment so that Sangha members may not be able to practice the Dharma peacefully. Additionally, money is wasted if the purpose of propagating the Dharma is lost. Unwise provisions will disturb the Sangha’s virtuousness and will not bring about any merits of offering.

 

 

《護僧》（中英版本，12之二）

 

一、觀德莫觀失

 

　　佛法的修學，非常重視親近善知識，佛曾喻說親近善士是滿梵行，由此可知修道是不能沒有善知識為指引的。雖然說善知識不分在家出家，但是在佛教領域中，出家由於將身心奉獻給三寶，自然能取得領導佛教的地位。相對的，其負荷之責任亦一樣的重大，所要面對的壓力更是來自各方面，倘若再加上自己設定的修行要求，實不是一般人所能負擔得起的。也就是因為這樣，捨俗出家，真可說是大丈夫啊！

 

　　既然出家人有如斯之功德，那身為在家眾應如何親近、觀察他呢？傳統都會說：觀德莫觀失。是否真的只要觀察其功德就好了呢？以現實來說，除非盲目的信仰與崇拜，否則，出家眾的過失和不足，是不難發現的。雖然如此，站在從表象維持僧團的清淨面來看，筆者以為：知道出家眾的不足之處是免不了的，只是知道而不到處宣傳，除非破了根本大戒（若有健全僧團，也應由僧團給予解決，在家眾不應追問），那為了僧團的清白，才不得不通知大眾，提高警惕，以免讓此人消遙法外。

 

　　身為居家者，除了有維護出家眾之和樂清淨外，更應該站在全體佛教的立場，如法地協助僧眾推廣佛法，使正信正見能普及人間。觀德莫觀失，不是加深對僧團的腐敗而不理會，反而是從旁幫助有過失者得以恢復清淨身。這其中除了要有雅量接受出家眾有改過的機會外，更須和僧團建立如法的溝通橋樑，以免自己犯上誹謗的過失而不自知。

 

 

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Fundamentals of supporting and maintaining the Sangha

/By Ven Kai Ren

 

1. Observe Merits, Not Shortcomings

 

In Buddhism practice, going around with Buddhist teachers is highly emphasized. The Buddha once taught us that going close to virtuous teachers is considered accomplished, meaning that spiritual guides play an indispensable role in the path of practice. Although lay disciples can be as good Buddhist teachers as ordained monks, monastics that have dedicated themselves to the Three Refuges normally assume a leadership role in Buddhism. The responsibility and pressure that come from the leadership, along with one’s own Dharma practice and commitments, are probably heavier than any one ordinary person can take. In other words, living a monastic life is considered immense merit yet requires tremendous determination.

 

Having this in mind, how do laypeople act properly when approaching ordained monastics? By tradition, the principle is “observe merits not shortcomings”. In reality, however, unless we blindly believe or worship, it is not difficult to discover shortcomings of monastics.  Nevertheless, I am of the view that in order to maintain a good reputation of the Sangha, laypeople should not broadcast the shortcomings of Sangha members unless there is a fundamental infringement. In the case that some Sangha members break fundamental precepts, in order to guard the virtuousness of the Sangha community, laypeople may inform the public to be alert so that the wrongdoer will not go scot-free. However, a healthy Sangha community will take measures to discipline the offender, and laypeople should not question closely and intervene in the Sangha affairs. 

 

“Observe merits not shortcomings” does not imply to ignore the deterioration of the Sangha; on the contrary, it means to help the wrongdoers restore the virtuousness. This requires kindness towards Sangha members who have done wrong. Furthermore, building an effective means of communication with the Sangha is essential so that laypeople will not unknowingly make the mistake of slandering the Sangha.  

 

 

 

 

《護僧》（中英版本，12之一）

 

 

前言

 

佛法中，非常重視三寶──佛法僧，可以說沒有了三寶，就等於沒有正法。所以，佛弟子若不了解三寶之真義，亦不稱其為真正的佛弟子。

 

　　佛是法的體現者，法是普遍的理則，僧是追隨佛之足跡欲體証法的修行者。此文欲探討之課題，以僧為主要對象，然而此僧的定義非囿限於賢聖僧，廣義的說，凡剃除鬚髮、捨俗出家者，皆應可稱其為僧之一員。就因為有這一層面的意義，所以身為佛弟子的我們，不得不知道如何護持僧眾，才能真正實現僧在法在之目的，使僧團真正的發揮住持正法、續佛慧命之功效。

 

　　本文將分成十項要點來討論：一、觀德莫觀失；二、四事之供養；三、遠離於戲論；四、適當的距離；五、如法之建議；六、僧俗倫理觀；七、多求法滋潤；八、依法不依人；九、同續佛慧命；十、共正覺菩提。

 

 

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Fundamentals of supporting and maintaining the Sangha

/By Ven Kai Ren

 

 

Forward

 

The Three Refuges (or Triple Gem, Three Jewels) – Buddha, Dharma and Sangha are the most important values in Buddhism. Should there be not the Three Refuges, the Buddha’s true teaching would not remain existed today. Accordingly, a Buddhist would not be considered a genuine Buddhist if one does not understand the meaning of the Three Refuges.

 

Buddha is the physical reflection/expression of Dharma; Dharma refers to the universal principle of life and the universe; and Sangha is the community of practitioners who follow the footpath of the Buddha. Sangha, the main subject of this essay, includes noble monks and ordinary monks- all those who have shaved their heads bald, abandoned the mundane life and taken refuge in the Three Refuges. The Sangha bear holy responsibility for spreading Dharma and maintaining Buddha’s true teaching, and lay Buddhists’ support is the crucial foundation for the mission.  Therefore, lay disciples must learn how to properly support Sangha members, especially the ordinary monks/nuns, so that the Sangha may effectively keep the true teachings alive in the world.

 

The essay discusses 10 principles for maintenance of the Sangha and the proper interaction in the perspective of laypeople: 1. Observe merits, not shortcomings; 2. Make four kinds of offerings; 3. Refrain from meaningless speech; 4. Keep appropriate distance; 5. Provide righteous suggestions; 6. Observe ethics of Buddhism; 7. Seek the Dharma; 8. Rely on the teachings and not on the person; 9. Continue the Buddha’s teaching; 10. Practice diligently to attain enlightenment.