Three Spheres of Emptiness in Giving
我们在「谨言慎行，随缘消旧业」当中已经说过三种障碍，那就是「惑、业、报」。「惑」就是「烦恼、无明」，很多的无明在我们的心中。有了无明，而起了动作，就造做了「业」。
障碍我们成就人身，或生天的恶业，称为恶法障人天道。
有了业力一定要受报，只是我们做的业，有善恶业。恶的业，当然就是障碍，障碍我们将来成就人身，或是障碍我们生天。为善也一样，为善虽然是好事情，但是也会障碍我们。因为做好事之后，太自大了，这就是障碍我们的道心。做不好，则是感到很懊恼，这也是障碍道心。
三轮体空意指，布施时，对施者、受施者、所施物，抱持无求无念之心。
我们若能修学为善，必定要有三轮体空。善无分大小，看到的时候当下即是。在我们面前，哪怕说一句话，那怕一个小小的动作，说不定这就是很大的善。只要你们没去分别，你如果没有分别，世间的善事无大小，你若是起分别，心就有障碍。
为善若是过于执着，起了计较分别之心，因而障碍学佛的道路，称为善法障出世道。
分别心实在是我们修学佛法最大的障碍，所以叫做「善法障出世道」。我们如果能够学到三轮体空：「没有我是去做好事的人」的想法，凡是做就对了；也没有「我已经做了多少量的好事」的念头，做了就是做了，何必在哪里计较量；也没有「哪一个人接受我多少」的计较，受我帮助的人有多少的计算。
若能这样「无物相、无人相、无我相」若能如此应该就是三轮体空，这样我们就能做得很欢喜，我们就能每天海阔天空。我们能心无一物，没有罣礙，这样什么都没有障碍了。
所以在昨天已经说过了，这很重要－－不要内心很多烦恼不断覆盖，这样愈来对世间的万事万物，疑惑就愈大，人我是非也愈多，这就叫做烦恼。
所动的、所做的一切，开口动舌、言语动作无不是业，这些东西都像是一颗颗的种子进入你的心田当中，到时要业相现前，这就是「报」了。所以说「三种法，能障圣道及以人天胜妙好事。」这三种法「惑(烦恼)、业、果报」能够障碍人天的胜妙好事。
学佛若是修到不动境界，失去悲悯众生心，障碍行菩萨道之路，称为不动法障菩提道。
再下来又是一种障，就是「不动法」。不动法我们在「谨言慎行，随缘消旧业」当中也说过了，就是好坏不动心。这样也会障碍我们的菩提道。
学佛教是要学得能够「慈、悲、喜、舍」，真的要学得佛心、菩萨心，不忍众生苦，人伤我痛、人苦我悲，这叫做「中道」。虽然我们没有其他凡夫种种层层叠叠的烦恼，我们对人间事事都能够善解，我们能包容；我们能时时感恩、时时知足；这样我们的心就都没有烦恼了，该做的我们也会去做，也不会到好坏事都和我没关系。
若是一切好事、坏事都和我没关系，分得那么清楚，这样人生就会很冷漠。把所有世俗的事都当成和我没关系，这样也不行。像这样就会障碍我们发大心、发菩萨心、行菩萨道的路。所以这种不动法，苦乐都没有感受，修这样的行只是为了独善其身，也是很可怕。
三种障圣道法，恶法障人天法，善法障出世法，不动法障菩提法。
所这样合起来，是三种障圣道法，所以「经中目为三障」，经文中说三障：「恶法是障人天法；善法障出世法；不动法障菩提法。」这叫做三障。
接着忏文中说：「所以诸佛菩萨教作方便。」所谓「教作方便」就是说——诸佛菩萨知道我们有这么多的毛病，所以开方便门，应众生的根机而应机说法，就像应病下药。我们要知道，我们的佛菩萨就如大医王，他能「观机」——随着众生的根机不同，他能随着时、地、人、物，以及他的根机利钝，他能去分别什么时候要设什么样的环境、引导什么样的人进来受教。这叫做「应机逗教」。
对佛法来说，我们众生的心病实在很多，习气、烦恼就很难改了。如何让一个人改掉习气、烦恼，除了靠他本人以外，就是要靠整个环境，所以诸佛教作方便。诸佛菩萨就如同大医王，能够判断众生病的种类，所以能开出很多方便。就像我们慈济「四大志业、八大脚印」任你选择。
有的人有忧郁症，忧郁症如果整天待在家里面，他的症状发作时会很懊恼。有时会发脾气，有时很多事情会想不开，有时和自己过不去，有时后用暴力的方法去对待别人，或是伤害自己。这种病若只是靠药物，功效有限。虽然一时药物压下去了，但过了一段时间后又发做了。最好的办法是：药物要吃，但还要设置一个环境，让他可以和很多人互动、做事情，这样他在做事情的时候就会忘记身心的毛病。身体有事情做，心有很多人互相开导，这种病情过了一段时间之后，度过这种忧郁期，病就好了，他的心就开朗起来了。
也有的人脾气很坏，习气常常会暴发出来。在平常的时候是很好的人，就是有一点习气要改很难改。在新竹有一位慈诚队，现在也是很投入在大队部中，在九二一那个时候，差不多都是在工地里面，而精舍的改建工程也多数都会回来精舍做。这位陈居士，他很善良，但是在年轻时，就有一个赌博的习惯。虽然他对家庭、对妻子都很好，他也是一位很孝顺的人，没有其他的嗜好，只是有一个习气就是喜欢赌博。
说道脾气，他的脾气也很好；说他为人，无论孝道或是疼惜妻小他也都有做到。只是每次一赌博下去，就没日没夜了，真的很辛苦。每次赌博回来之后，怕太太生气、怕母亲生气，就会说很多的理由，很多的话去欺骗父母、老婆。一直到最后，家里的人都不信任他了，他自己也很懊恼，一直想改，总是想要改。屡次都会改，但是就这样一、二十年下来，每一回赌博的朋友招一下手，他就控制不了自己跟着去了。有时候通宵达旦，他也知道这样不行，他就会想：「我回去要用什么理由和妻小说？」但是只要往赌桌坐下去，就顾不得昏天暗地。
太太很有智慧，后来就请慈济人设法慢慢带他。当时刚好是新竹的联络处要开始整理，他下去忙，在忙得时候就忘了要赌博了。因为有一群人不断在约他，一忙下去，赌博的朋友就慢慢疏远去了。过了一段时间，当工程差不多都要完成了，杂事已经比较空闲了，又跑去了，真的是自己不能自拔。让他能够彻彻底底的改过来，就是在九二一之后，很长的时间都处在这么大的环境当中，不断有密密麻麻的爱时时都在笼罩着他，最后就真的「滴赌不沾」了。
他常常很感恩，他的慧命就是这个团体救他的。生命也是。有一次我在工地看到他，跟他说：「奇怪，你的脸怎么那么红呢？要去看医生。」我又交代大队长说：「马上找人把他押去大林慈济医院看看。」一看才知道是脑瘤，而且是在最深处的中心，很难开刀治疗。还好现在医疗发达，可以开刀了。花莲慈济医院的林院长到了大林医院，配合大林的神经外科为他开刀，总算在那个最危险的状况当中，把他救了回来。
之后他对我说：「师父，我的生命也是我们慈济医院所救的。」当时要他开刀的时候他非常的害怕，他说能够让他最安心的，就是我们林欣荣院长，在他要开刀之前去看他的时候：「你是师兄，我是师弟，我会把你照顾得很好。」所以他安心了。果然麻醉下去，到开完刀之后，恢复精神，第一个感觉就是肚子饿。从这样开始，不过两天就可以转入普通病房了。
看看现在，他还是又继续投入，哪里有工程，他就去哪里负责。如果都没有，四大志业，无论是「慈善、医疗、教育、文化」，哪一个地方需要志工，他就去。甚至社区带志工活动、带慈诚队，环保他也带环保志工。国际救灾同样也承担，无论哪个地方需要，他就去。看看，本来是一个被赌桌黏住，只要一坐下去就昏天暗地，现在也可以改变为这样。
这就是一个方便法门。慈济的大环境是一个方面法门，只要你的脚走得进来、踏得进来，都能够应机受教，这就是这个时代，要如何将佛法化为清流，注入人人的心中，这一定要用方便法。
所以诸佛菩萨教作方便，忏悔除灭。此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。
所以忏文中就这样说：「诸佛菩萨教作方便」教我们做很多种方便。「忏悔除灭，此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。」
诸佛菩萨就像医生，方便的法门就像开药的处方笺一样，只要医生把药开出来，照这个药方、处方笺去拿药。所以礼忏或是诵忏，就像我们找药方一样。我们礼拜之后，我们的心情就可以很轻安、自在，所以能够改，这样病自然就消除了。病消除了，就如同我们一切的业障都消除了一般。所以叫做方便法。
看佛陀讲《法华经》，就是真正要开启一个真实法门。所以说起来在四十二年之间一切所讲的，都不过是方便法。真正要开启一个真实、直指人心、见性的法，实在是不简单。想要走这一条大直道，必定也是很困难，必定要拉藤摘豆，慢慢地拉、慢慢地教。以各种方法，合什么样的时代，用什么样的环境？这无不是法！
所以对大家说：「日常生活中，那一样生活不是在佛法中呢？」请大家用心。一草一木无不是在为我们说法，所以请大家要多用心。
Yesterday we spoke of the Three Obstructions, delusion, karma and retribution. Delusion is the same as affliction, or ignorance. Our mind is filled with ignorance. With ignorance, we will create bad karma through our actions.
Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm.
Once we create karma, we will face retribution. The karma we create can be good or bad. Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm. Doing good deeds, though positive, can also create obstructions if we are too proud of ourselves. This hinders our mind on its spiritual path. If we are upset when we are unsuccessful, this also obstructs cultivation.
Three Spheres of Emptiness means that when giving, we must remain pure and free of judgment. Toward the giver, the recipient, and the gift, we maintain an unconditional mind.
We cultivate and practice kindness; we must realize Three Spheres of Emptiness. Good deeds cannot be categorized as big or small. We must be present with whatever is in front of us. Perhaps a few words or small gestures can be a great act of kindness, as long as we do not make distinctions. If we do not discriminate, good deeds cannot be big or small. If we discriminate, then our minds will be obstructed.
A discriminating mind is indeed the greatest obstacle to spiritual cultivation. So “goodness obstructs the path to transcendence”.
If we cultivate the Three Spheres of Emptiness, when we give, we do not think of ourselves as the giver. We will just do it. We do not keep track of how much we have given. We just do it; we do not try to quantify it. We also do not keep track of how much help someone has received from us.
If we can give without thinking about the giver, recipient or gift, we have attained the Three Spheres of Emptiness. Then we can be very joyful in our giving and live each day openly and freely. Our minds can be empty and free of vexations. There will be no obstructions.
As we discussed yesterday, it is very important not to cover the mind with afflictions. Otherwise, we will feel more doubt about everything in this world and have more disputes with others. These are all afflictions. Our every word and every action creates karma. Each is a seed that enters the field of the mind. When the seed bears fruit, that is called retribution.
So we say there are Three Obstructions to the Noble Path and good deeds that lead to Heavenly and Human Realms. These three things will prevent our rebirth in the Heavenly and Human Realms.
Unmoving Dharma means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
The next obstruction is Unmoving Dharma. We also spoke of Unmoving Dharma yesterday. It means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
We learn Buddhism to develop kindness, compassion, joy and giving. We strive to attain Buddha- and Bodhisattva-mind so we cannot bear others' suffering and we feel their pain as our own. This is the Middle Way. Even though we do not have the many accumulated afflictions others have, we can face everything with understanding, accommodation, gratitude, and contentment. Thus our minds are free of afflictions. We will do what needs to be done. We will not be apathetic to the good and bad things around us.
If we completely disengage ourselves, we will be cold and uncaring. If we feel disconnected from worldly affairs, that is not right, either. In this way, we will obstruct our great vow, our Bodhisattva-vow, to walk the Bodhisattva-path. Hence, cultivating Unmoving Dharma, being impervious to suffering or joy, and practicing only for our own benefit is also very frightening.
These are the Three Obstructions to the Noble Path. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to Transcendence. Unmoving Dharma obstructs the way to Buddhahood.
These are the Three Obstructions to the Noble Path. The Sutras describe the Three Obstructions. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to transcendence. Unmoving Dharma obstructs the way to Buddhahood. These are the Three Obstructions.
“Thus Buddhas and Bodhisattvas taught skillful means,” Buddhas and Bodhisattvas understand that sentient beings have many problems. Thus, they use skillful means to teach sentient beings according to their capabilities, like medicine prescribed according to the illness. We need to know that Buddhas and Bodhisattvas are like great doctors. They can observe sentient beings' capabilities. They can teach based on time, place, people, matters, and capacity for understanding. They can discern what circumstances they need to create to guide different types of people to receive the teachings. This is teaching based on people's aptitudes.
According to Buddha-dharma, sentient beings truly possess many illnesses of the mind. Habits and afflictions are difficult to correct. How bad habits and afflictions are eliminated not only depends on the person, but also on the entire environment. Thus, all Buddhas teach skillful means. They are like great doctors who can diagnose the illnesses and provide expedient ways to treat sentient beings. Take Tzu Chi, for example, People can choose among the four Missions and eight Footprints.
Some people suffer from depression, if they stay at home all day long, the onset of depression will cause them to feel agitated or to lose their tempers. They may take things too hard, feel self-loathing, act violently towards others or hurt themselves. The effectiveness of medication is limited. It can suppress the symptoms but after some time, there will be another outbreak. The best treatment is to take medicine and set up an environment where they can interact with others and do something. This way, they will forget their own troubles. Their bodies are being productive and their minds are being counseled by others. After some time, this period of depression will pass, and they will be healed. As they open their hearts, they will be healed.
But there are people who are bad-tempered and have bad tendencies. They are basically good, but find it hard to eliminate their bad habits. There is a Faith Corps member in Xinzhu. He is now a very devoted volunteer. After the 9/ 21 Earthquake, he spent most of his time at our construction sites. When construction began at the Jing Si Abode, he also often came to help. Mr. Chen is a very kind-hearted person. But when he was young he had a gambling habit. He treated his wife and children very well and was filial to his parents. He just had no bad interests except gambling.
He had a good temper. As for his character, he was filial to his parents and great to his family. But every time he gambled, he lost track of time. It was very difficult as he made excuses every time he came home. He was afraid that his wife or mother would be angry, so he lied to his wife and his parents. Eventually, no one trusted him. He was very frustrated with himself. He wanted to change and tried many times. But for 10, 20 years, whenever his gambling buddies invited him, he could not control himself. Sometimes he gambled until dawn, “I knew I couldn't keep doing this. What excuse can I give my wife and children? But whenever I started gambling, I lost track of everything.”
His wife was very wise. She asked Tzu Chi volunteers to guide him. At that time, our Tzu Chi office in Xinzhu was being set up. When he helped out, he became so busy that he forgot about gambling. The volunteers continually invited him to help. He became distant from his gambling buddies. After a period of time, when the construction was almost finished and he had more free time, he started to gamble again. He could not control himself. What made him change completely was his involvement in rebuilding after the 9/21 quake. It took a long time and he was enveloped in a loving environment. He has never gambled since.
He has remained truly grateful to Tzu Chi for saving his Wisdom-life and his physical life. One day, I saw him at the construction site. I said, “Why is your face so flushed? Go see a doctor” I told the group leader, “Make sure someone take him to the Dalin Tzu Chi Hospital.” It turned out that he had a brain tumor, deep in the center of his brain, which made it difficult to remove. Fortunately, medical technology is very advanced. The Superintendent from our Hualien hospital operated on him with the Dalin neurosurgeons. Fortunately they were able to save him despite very dangerous circumstances.
Later he said to me, Master, Tzu Chi Hospital saved my life. He was very scared of the surgery but he said it was the Superintendent who made him at ease. When the Superintendent saw him before the surgery, he said, “You are my senior Dharma-brother, I will take very good care of you.” With his mind at ease, he was anaesthetized. When he woke up, his first reaction was that he was hungry. Thus began his recovery. The next day, he was moved to the general ward.
And now he still volunteers actively. Wherever we have construction project, he travels there to take charge. When other missions, like Medicine, Education or Culture need volunteers, he is there. He even leads local community volunteers, the Faith Corps, and the recycling volunteers. On top of that, he also joins international relief trips. Wherever he is needed, he is there. He was once addicted to gambling. Once he started, he lost track of everything.
The Tzu Chi environment is one of skillful means. As long as you are willing to step into Tzu Chi, you will receive the appropriate teachings. In this era, how can we transform Buddha's teachings into a pure stream that flows into people's minds? This requires Skillful Means.
All Buddhas and Bodhisattvas teach skillful means to repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.
So the Text states, “All Buddhas and Bodhisattvas teach skillful means.” They teach us various expedient ways to “repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.”
The Buddhas and Bodhisattvas are like doctors. The skillful means they prescribe are like medication for our particular illnesses. If we follow the doctor's orders, we fill the prescription and obtain the medicine. Hence, repenting through bowing or recitation is akin to finding the medicine. After such practices, our minds will be happy and at peace. Thus we can change our ways. In this way, our illness will be cured. If the illnesses are eliminated, it is as if our karmic obstructions have disappeared. This is known as Skillful Means.
With the Lotus Sutra, the Buddha began to speak the True Dharma. In the prior 42 years, what he taught was all Skillful Means. To Reveal True Dharma that directly addresses the mind and Buddha-nature is truly difficult. To practice this direct path is really hard. He had to slowly pull us along, slowly teach us. He used various teachings that were well-suited to the era and the environment. Everything can be a teaching. That is why I say, “In our daily living, everything is Buddha-dharma.”
Please be mindful. Every blade of grass and every tree is speaking the Dharma for us. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2239
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