慈悲與正義－－與昭慧法師晤談

　　Compassion and Justice—Meeting Venerable Chao Hwei

　　慈悲與正義--與昭慧法師晤談

　　By Rebecca Li

　　美國(guó)紐澤西大學(xué)社會(huì)學(xué)副教授

　　陳悅萱 中譯

　　July 2, 2006

　　Recently, it was my privilege to participate in the Women Faith Leaders Retreat held at Dharma Drum Mountain, Taiwan, on June 20-22. The theme of the retreat was “Compassionate Mind, Compassionate World.” I was there primarily to translate for Shifu in his closing address, but prior to that I had the good fortune to participate in the discussion and meet some amazing women, one of whom was Venerable Chao Hwei.

　　今年6月20日到22日,我非常榮幸參與了法鼓山舉辦的“全球女性慈悲論壇”,論壇的主題是“慈悲的心靈,慈悲的世界”,主要是為惜福會(huì)的閉幕致詞翻譯,正好有機(jī)會(huì)參加論壇的討論會(huì),并且遇到了幾位令人贊嘆的女性,其中一位就是昭慧法師。

　　Venerable Chao Hwei is professor of Religion and director of the Research Center of Applied Ethics at Hsuan Chuang University, a Buddhist university in Taiwan. She studied under Venerable Master Yin Shun, author of The Way to Buddhahood, and is a prolific scholar and author. She writes for newspapers to share the Buddhist perspective on issues as wide-ranging as animal rights and the legalization of gambling in Taiwan.

　　昭慧法師是臺(tái)灣玄奘大學(xué)宗教研究所的教授,并且也是該校應(yīng)用倫理中心的主任,這是一所由佛教籌辦的大學(xué)。法師曾受教于《成佛之道》的作者印順導(dǎo)師,是位著述非常豐富的學(xué)者及作家。她時(shí)常在報(bào)章雜志上,以佛法的觀點(diǎn)解讀各種具爭(zhēng)議性的社會(huì)議題,例如動(dòng)物權(quán)的議題、賭博合法化的議題等等。

　　On the first day of the retreat, Venerable Chao Hwei brought up the issue of compassion and justice, arguing that there is no true compassion if we do not face the issue of justice.? I was intrigued by her lucid and forceful argument; this was the first time I had seen a Chinese bhikshuni articulate her moral and intellectual position in such a forthright manner. I was fascinated also because we were discussing compassion, a topic that usually evokes an image of gentle, smiling people helping each other and getting along. This is hardly what comes to mind in debates over issues of injustice, such as the unequal treatment of men and women.

　　論壇的第一天,法師就引發(fā)了關(guān)于“慈悲與正義”這個(gè)議題的討論,她認(rèn)為我們?nèi)绻�回避正義的課題,就不會(huì)有真正的慈悲。這是我第一次看到一位比丘尼,用如此直接的方式,鏗鏘有力的表現(xiàn)她的智慧與道德,見識(shí)到她清晰有力的論辯。但是我也覺(jué)得疑惑,因?yàn)槲覀冇懻摰闹黝}是“慈悲”,關(guān)于慈悲,立刻浮現(xiàn)在腦海的,不應(yīng)該是面帶微笑、有禮貌的一群人,彼此互相幫助扶持嗎?很難理解為什么要提出諸如男女不平等之類的“不正義”議題來(lái)論辯呢?

　　In the open discussion and the subsequent conversations I had with her, Venerable Chao Hwei shared her experience advocating the abolition of the “eight deferential practices,” a set of additional precepts taken by fully ordained bhikshunis prescribing deferential manners to be used by bhikshunis (nuns) when interacting with bhikshus (monks). One such precept requires a bhikshuni, even though she is fully ordained with seniority, to bow deferentially to a novice monk. Within the monastic sangha of Dharma Drum Mountain, I was told, while these eight precepts are included in the full precepts taken by bhikshunis, Master Sheng Yen does not require that bhikshunis follow them in their interactions with bhikshus.

　　在開場(chǎng)的討論會(huì)及之后的幾次交談中,昭慧法師跟我分享了她推行“廢除八敬法運(yùn)動(dòng)”的經(jīng)驗(yàn)�！鞍司捶ā笔菍ｉT為比丘尼制定的戒法,規(guī)范了八種比丘尼應(yīng)禮敬比丘的方式,例如其中一條說(shuō):“即使是年長(zhǎng)比丘尼,都必須向新受戒比丘頂禮�！睋�(jù)我所知,法鼓山的僧團(tuán)里,雖然比丘尼的戒律中涵蓋了“八敬法”,但是圣嚴(yán)法師并未要求法鼓山的比丘尼,與比丘互動(dòng)時(shí)必須遵守八敬法。

　　However, in many instances, according to Venerable Chao Hwei, the existence of these eight precepts continues to damage the monastic sangha both by instilling a sense of pride, entitlement and superiority in some bhikshus, and a sense of inferiority, shame and a lack of confidence in some bhikshunis. These eight precepts perpetuate the inequality of men and women. In this system, everyone loses. Those in subordinate positions suffer from unfair treatment, while those in dominant positions give rise to pride and arrogance. Venerable Chao Hwei argued that allowing this injustice to continue is uncompassionate as we are not doing anything to help these beings alleviate their suffering.

　　但是在昭慧法師舉的幾個(gè)例子里,看到一些比丘因?yàn)榘司捶?逐漸變得自大與自尊,而比丘尼卻變得自卑與缺乏自信,可知八敬法的存在是如何的傷害僧團(tuán),并且使得男女不平等的問(wèn)題永遠(yuǎn)存在。在八敬法的緊箍咒下,大家都是輸家,因?yàn)樘幱谑苤�配地位�?因不平等的對(duì)待而受苦,處于控制地位者,卻愈來(lái)愈自大與傲慢。昭慧法師強(qiáng)調(diào),讓不正義的繼續(xù)存在就是不慈悲,因?yàn)槲覀儾辉鵀闇p輕他人的苦難盡任何一點(diǎn)的力量。

　　Venerable Chao Hwei cautioned against glossing over injustice in the name of maintaining harmony and practicing compassion. She pointed out that in Buddhism, we give such premium to the need to harmonize with everyone that we shy away from speaking out against injustice. Unfortunately, this silence in the face of unjust practices is often interpreted as endorsement of these practices, and we are therefore as guilty as those who defend such injustice. Complicity in injustice is certainly not in accordance with compassion, since we fail to take action to stop a system from inflicting suffering.? In the name of maintaining a community’s harmony, we often fail to speak up against injustice because we do not want to cause open divisions within the community. But Venerable Chao Hwei argues that true compassion prompts us to speak out against injustice. Not only does the effort to end injustice help save the victims from suffering, it also helps the perpetrators, by stopping them from causing suffering, and thus from creating unwholesome karma.

　　對(duì)于那些假藉維持和諧及實(shí)踐慈悲之名,來(lái)掩飾不正義的行為,昭慧法師特別提出告誡,因?yàn)榉鸱ǜ嬖V我們,人與人之間要維持真正的和諧,決不能怯于伸張正義。對(duì)于不正義的行為保持緘默,就是為它們背書的意思,對(duì)于這種遭致人痛苦的制度沒(méi)有任何作為,這與護(hù)衛(wèi)不正義的犯行是一樣的,也是不正義的共犯,不能叫做慈悲。但是在維持團(tuán)體和諧的大帽子底下,為了不愿意承擔(dān)制造分裂的罪名,使得我們往往不會(huì)為不正義的事情發(fā)聲。然而法師卻認(rèn)為,真正的慈悲,應(yīng)該是對(duì)于不正義的事,勇于立刻表態(tài),因?yàn)檫@不僅能使因不正義而受苦的人遠(yuǎn)離痛苦,也是在幫助為惡者,令他們不再造成別人的痛苦及不善的業(yè)。

　　Venerable Chao Hwei pointed out that the practice of compassion requires constant reflection and courage. One needs to reflect critically on why a certain practice is followed. Is it in accordance with wisdom and compassion, or is it merely in compliance with tradition passed down from a different era that may no longer be relevant? It takes courage, as critical examination challenges those in power and those benefiting from the status quo. Speaking out risks being accused of causing conflict within the Buddhist community, of being egotistical, of being uncompassionate, in other words, of being un-Buddhist. Venerable Chao Hwei contends that it is precisely out of great compassion that she challenges unjust practices, of which gender discrimination is one.

　　昭慧法師指出,慈悲的實(shí)踐是需要勇氣及持續(xù)反省的,我們應(yīng)該認(rèn)真去反省,為什么要持守這些戒律?持戒是為了帶給我們慈悲與智慧,還是僅僅為了遵循一個(gè)早已不合時(shí)宜的傳統(tǒng)?向傳統(tǒng)戒律下的既得利益者挑戰(zhàn)是極需勇氣的,畢竟他們擁有權(quán)威,挑戰(zhàn)者很可能被扣上制造教內(nèi)沖突、自我主義、不慈悲等等,甚至于非教徒的罪名。但是對(duì)于向諸如性別歧視之類的不公義挑戰(zhàn),法師并不同意這是不慈悲的行為。

　　I suggested to Venerable Chao Hwei that tolerating injustice not only prolongs the suffering of the victims, it is also very damaging to Buddhism’s reputation in the West.? Justice is a very important value in the West, and it is difficult for people in the West to accept a religious tradition that condones unjust practices. Venerable Chao Hwei urged everyone to keep in mind that the Buddha taught that the purpose of the precepts was to preserve the proper Dharma, not to be an end in themselves. Since the equality of sentient beings is at the heart of the Buddha’s teachings, keeping silent about unjust practices is complicity, and is equivalent to slandering the Buddha’s teachings. It is thus the responsibility of every Buddhist practitioner, monastic or lay, to speak out and act against injustice?

　　我提醒昭慧法師,容忍不正義的情事,除了增長(zhǎng)受害者的痛苦之外,對(duì)于佛教在西方的聲譽(yù),也會(huì)造成相當(dāng)程度的傷害。公平正義是西方社會(huì)很重要的價(jià)值觀,對(duì)于西方社會(huì)的人而言,如果一個(gè)宗教的傳統(tǒng)里,竟然允許不公義的行為,這個(gè)宗教是很難讓人接受的。因此昭慧法師吁請(qǐng)大家,應(yīng)牢牢記住,佛陀制戒的目的是“令正法久住”,眾生平等是佛教的核心教義,對(duì)于不正義保持緘默,就是不正義的共犯,也就等同毀謗佛陀的教法,所以每一個(gè)佛弟子,不論出家或在家,都有責(zé)任以言語(yǔ)的譴責(zé)及行動(dòng)來(lái)對(duì)抗不正義。

　　Some worry about a schism if some in the Buddhist community push hard for changes while others insist on preserving the tradition. I think this is an excellent opportunity for the Buddhist community to put the Dharma into practice collectively. It is easy to be calm and compassionate when everyone is in agreement. The challenge is to engage in a dialogue and to examine the issues critically, stimulating each other’s thinking, learning the other side’s perspective without being dismissive, and working together to find a satisfactory solution without allowing our self-centered attachments to get in the way. This is not easy.

　　或許有人會(huì)擔(dān)心,如果佛教內(nèi)部有人極力推動(dòng)改革,又有人堅(jiān)持維護(hù)傳統(tǒng),就會(huì)造成分裂,我反倒認(rèn)為這是促成教界合宜的實(shí)踐佛陀教法的一個(gè)契機(jī)。當(dāng)大家意見一致的時(shí)候,慈悲祥和是非常容易的,但是要能仔細(xì)檢視這些爭(zhēng)議,開啟相互之間的對(duì)話,刺激各自的思考,互相學(xué)習(xí)對(duì)方的觀點(diǎn),過(guò)程之中排除自我中心,共同合作找出令彼此滿意的答案,這就是挑戰(zhàn)了。

　　But I believe that if we all put the Dharma into practice while engaging in this debate, applying the Buddha’s wisdom and compassion, this dialogue will help the entire Buddhist community move forward into the 21st century. The process will bring hope to the world as it will illustrate that it is possible to engage in a debate over difficult and controversial issues and to find satisfactory solutions by applying compassion and wisdom. Thus everyone, Buddhist and non-Buddhist, may benefit from this compassionate action.

　　但是我相信,如果應(yīng)用佛陀的慈悲與智慧,透過(guò)對(duì)話與論辯,能夠使佛法真正的實(shí)踐,這必將帶領(lǐng)佛教邁向21世紀(jì)。對(duì)于一個(gè)這么困難的議題,佛教都能夠透過(guò)對(duì)話,應(yīng)用慈悲與智慧,找到滿意的解答,這將帶給世人希望,不論佛教徒或非佛教徒,相信都能從這樣慈悲的行為中,得到受益。

　　(published in the Autumn 2006 issue of Chan Magazine, page 23 to 25)