静思晨语 - 2011年5月4日 - 40 - 回归清净本性

Return to the Pure Intrinsic Nature



前几天我们一直在说，我们应该要起忏悔心。忏悔我们才知道有惭愧，我们才知道原来人世间有很多的陷阱，我们要时时提高警觉，要常常提起那分恐怖的心，我们有恐怖的心，我们才知道要厌离。 「唉啊！六道很可怕。」所以要厌离，就能够赶紧脱离六道。

去除烦恼复杂的意念，回归纯真无污染，简单清净的本性，即是学佛的目标。

学佛就是为了要成佛，如果不是为了要成佛，那我们为什么要学佛呢？成佛到底是什么样子？觉悟，回归本性，回归我们自己的佛性，如果我们清净的佛性保持好，再来人间就是乘愿而来，倒驾慈航，回入娑婆来广度众生，来教育众生，这就是回归本性。没有烦恼，没有迷茫，我们以佛心、以智慧，在人世间中以身作则、修行、教化人，这都是清净的本性。

当下的这一秒钟，若能烦恼不覆心，与佛同等的清净本性，立地即现。

修到什么时候才会有清净的本性？ 「立地即是！」这个时候你如果能听进去，这念心保持住，无论是八万六千四百秒，秒秒念念中，我们都要保持好，污染的心、烦恼的心，不要让他覆盖。清净的心、佛的本性，时时现前，立地即是。

学佛最重要的是，把握恒持刹那间的，这念清净心。

所以我们学佛就是要把握在短暂的那时的好心、好念当中，所以我也常常说：「把握当下，恒持刹那。」刹那的那念心，就是我们学佛最重要的。

第四发菩提心者，经言：当乐佛身，佛身者，即法身也。从无量功德智慧生。

所以我们从厌离，起了厌离六道轮回的心，一定要「发菩提心」，这就是第四。经中说，我们要「乐佛身」，希望我们人人听到佛名就能起欢喜心，看到佛像能起恭敬心，这就叫做好乐佛身。

「佛身者及法身也」，所以现在所说的「好乐佛身」，也是「好乐佛法」。因为佛离我们两千多年了，我们现在寺院当中所以看到的都是像。所以说正法过后就是像法，像法有很多人造佛像，那个时候大家都尊重佛，将佛像留在人间，希望让人看到佛像可以心生欢喜，让人知道佛陀曾经在人间、佛陀曾经为人间说法教化，所以就是以人间事相，要显出佛的智慧教理，这就是正法过后，那就是像法时期。

像法转时，接着就是末法，所以众生垢重，众生有很多很多的烦恼。正法既然已经不住在世间，像法也已经渐渐破灭了。世间只要是有形的东西，就一定有破灭的时候，这叫做「成、住、坏、空」。只要有形像的东西，就是会受到破坏，这是很自然的境界。

但是我们现在，佛陀的法在人心也慢慢微弱去了，大家也都觉得佛法、佛陀所说得教法，有很多人在研究，但是有多少人可以把佛陀的教法放在心中？可以将佛陀的教法用在日常生活中呢？好像很难喔！所以，正法已经渐渐消失了，像法也已经转了，现在已经进入末法了。

自性三宝人人本具，自性佛是慈悲，自性法是智慧，自性僧是自律。

不过人人这念心，本来自性三宝不生不灭，我们有与佛平等的自性「佛、法、僧」住在我们心中。我们心中有佛，自然我们能有与佛同等的心；我们心中有法，其实道理就是永住不变的。住在哪里呢？住在人心。所以我们有与佛平等的智慧，这个法自然会常住在我门的内心，这就是自性法。

学佛之人，皈依佛法僧三宝，应学习佛陀行仪，奉行佛之教法，恭敬僧宝。

但是如果我们要有自性佛、自性法，我们就要有自性僧。僧就是要守规戒，佛陀教导我们的道理，在我们日常生活当中有遵守的规矩，我们是否有用在日常中？如果有用在日常中，法就已经在心中。如果不以自性僧，把法用在我们的日常生活当中，这样法就已经不住在我们的心中。

藉由皈依事相上的三宝，进而启发自性三宝。

所以这段经文跟我们说，要「当乐佛身」，「佛身者即法身也」，佛身就是法身，法身是「从无量功德智慧生」。法，真正的真理，是从哪里产生出来呢？就是从无量功德智慧，我们要不断不断地累积。「不经一事不长一智」，我们修行不要独善其身，我们如果独善其身，封闭了自己，不能和人打成一片。

其实常常都在说「三人行必要我师焉」，我们要能够「择其善而从之，其不善而改之。」这必定我们要在人群当中，如果我们可以在人群当中，我们就能够得到很多的教训，我们能够得到很多教育的道理。遇到坏人我们就得到了教训，得到了好人，我们就得到很多的道理。这无不是在受教育。

所以我们必定要守好我们的自性僧，要守规矩，如果能守好规矩，就能够用在日常生活中，就用在佛法中。所以说自性佛、自性法、自性僧住在我们自己的心中，所以这就是无量功德智慧。

我们要时时向他人学习，另外一方面也要时时付出，一边学习，一边付出。所以菩萨是「上求佛道」，上求佛道就是不断地在学；「下化众生」，所以下化众生就是救济众生，愈学智慧就愈增加、愈做功德就愈累积。就是这样，以很长的时间来累积无量功德智慧。这就能生出佛身、法身，就要「从无量功德智慧生」、「从六波罗蜜生」、还要「从慈悲喜舍生」。

六波罗蜜：布施、持戒、忍辱、精进、禅定、智慧。「波罗蜜」为梵语，译作「度」，即「到彼岸」之意，故六波罗蜜又称六度。

布施、持戒、忍辱、精进、禅定、智慧，这就是我们学佛绝对不能缺少的。

布施就是发心付出，以三轮体空之理，行布施，而不执着布施之相。心始终安住在不动，清楚明白的觉性中，便是最高的菩萨行，便是真功德。

「布施」，布施是这么的重要，布施就是付出，付出、再付出，如此三轮体空无所求，不断地付出。佛陀三藏时二部经，这么多都不离开六度所说得教法。

在佛经当中，其中有一位在修行者，在无量劫之前有一位「仙叹」，是一位长者，富有财务，好乐佛法。他认为六度要做，很重要第一就是要布施。不过在当时那位国王仁德治世，所以当时多数人的生活都过得去。

但是他又看到，虽然人人富有但是一半病了就苦不堪言。所以他临机一动，他就到国外贸易了很多的药草回来，很好的药，就请人来做施医施药。从此开始，有人生病就开始找这一位长者，只要人来，这位长者一定是免费请人诊治，让他能够药到病除。

这个名声不断的拓展出去，要来求医的人也渐渐多了起来。这位长者就主动到各个地方、到远途的地方去做义诊。人愈来愈多，他只好向国王借钱买药，但是要去施医施药的范围，愈来愈大，国王的钱也要还。所以这位长者就去远洋贸易，又去做生意了，做生意又赚了很多钱。

回来的时候，离开了海洋就要在陆地上行走，他带了很多赚回来的钱和一群商人同行，经过的那段路上干旱，大家口渴没有水喝。经过了一个乡，荒野当中有一口井，那是已经荒废的地方的一口井。

大家看到他所带的东西，有很多宝物价值很高，这些商人所有的东西集合起来也没有他多，所以大家就起了歹意，这些人就在那边计谋，只要把他杀害了，就可以得到很多东西。当看到他在井那边探头看井水，要用什么方法才可以舀到水的时候，就把他整个人推下井去。当这个长者被推下井去的时候，还好井里面有东西卡住了他。但是那些人只看到把他推下井去就很高兴，大家把长者带回来的商品分一分，就回国去了。

这位长者在井底要怎么办呢？在那里他没有埋怨，很镇定，只想着要怎么才能够回到地面上去。但是井很深，后来看到一道光明，原来是一个洞。顺着这个洞走了七日的时间，才回到他的故乡。

回到故乡后，他就去向国王禀报说：「我这回出去，什么都没有得到，国王你借我的钱我会慢慢还。」国王实在是无法相信他出去了那么久，怎么可能会一无所得，所以国王就叫人去调查。后来国王知道在路途上曾经发生过这些事情，就把那些商人通通都调集过来，追回那些商品，然后又把那些人全部都下放到监狱里面去。

这位长者很过意不去，觉得为了这些东西害这么多人下监狱，所以就一而再、再而三的向国王求情，国王被这位长者感动了，就把东西还给他，之后也把那些人给放了出来。这些人觉得，这位长者平生弘佛，所以有这么大的心胸，愿意原谅他们，还愿意保释他们出来，所以这些人也都被感化了。这是一段在过去生中，佛陀修行的过程。

其实在经典中这类的法，只要对人有帮助，这都叫做布施。这都叫做爱。这都需要长久的时间累积，这都离不开无私大爱的布施，这就是「六度以布施为首」。

所以一天八万六千四百秒当中，秒秒念念我们都要照顾好，人生无常，我们的心念要守好，我们才能自性三宝永住，大家要多用心。

In these last few days we have been talking about repentance. Only when we repent do we know to feel shame. Only then can we understand that this world is full of dangers and pitfalls. We must always heighten our vigilance and elevate our sense of fear. Only when we feel a sense of fear can we develop a sense of renunciation. The Six Realms are frightening so we renounce them, and try to quickly free ourselves from them.

Eliminate afflictions and complicated thoughts. Return to an innocent, undefiled, simple and pure original nature. This is the goal of learning Buddhism.

We learn Buddhism to attain Buddhahood. If our goal is not Buddhahood, why are we learning Buddhism? What does it mean to attain Buddhahood? It means to be enlightened and to return to our original nature, our Buddha-nature. If we can maintain our pure Buddha-nature, the only reason we return to this world is to fulfill our vows. With compassion, we return to the Saha World to transform and educate sentient beings. This is how we return to our original nature. There will be no afflictions, no delusions. With Buddha-mind and wisdom, we teach others by setting an example through our practice. We do so with our pure, intrinsic nature.

In this very moment, if afflictions do not cover our minds, a pure, intrinsic nature equal to the Buddha's, will instantly manifest.

How long do we need to practice, to realize our pure, intrinsic nature? We can instantly absorb the teaching and maintain this resolve. In every one of the 86,400 seconds (in a day), if we firmly maintain this resolve, defilements and afflictions will no longer obscure our pure minds. Then our Buddha-nature will constantly manifest. We can do this instantly.

The most important aspect in learning Buddhism is to cherish and maintain that instant's pure mindset.
So as we learn Buddhism, we must hold on to every good intention or thought. As I always say, "Cherish the moment; always maintain that resolve." Our mindset at this instant is the key to learning Buddhism.

This is the fourth state of mind. The text states, "take joy in the Buddha-body".

So after we develop a sense of renunciation toward the cycle of rebirth in the Six Realms, we must develop Bodhicitta. The text states, "take joy in the Buddha-body". I hope we all become happy, when we hear of Buddha and become respectful when we see His image. This is to "take joy in the Buddha-body".

"The Buddha-body is the Dharma-body". Having the Buddha-body is taking joy in Buddha-Dharma. The Buddha lived over 2000 years ago, so what we see in the temples are only images. After the Era of True Dharma came, the Era of Dharma Semblance, when many people made Buddha-images. At that time, people revered the Buddha. They created images of Him in the hope, that seeing them would inspire joy in others and remind them that He once came to this world to teach and expound the Dharma. These are worldly ways to convey the Buddha's wisdom and teachings.

After the Era of True Dharma came the Era of Dharma Semblance. Then it became the Era of Dharma Decay. In this era, sentient beings are steeped in defilements and have countless afflictions. So True Dharma no longer abides in their minds and Dharma Semblances are gradually being destroyed. Anything in the world with a form will eventually face destruction. It is a cycle of formation, continuation, decay and annihilation. Anything with a form will be destroyed. This is a very natural process.

However, right now, Buddha's Dharma is fading away from people's minds. You may think this is not true because many people are now studying His teachings. But how many people can actually retain His teachings in their hearts and apply them in their daily living? It seems they are quite rare. So the Era of True Dharma has disappeared and the Era of Dharma Semblance has ended. Now we are in the Era of Dharma Decay.

We all have the Three Intrinsic Treasures. Intrinsic Buddha is compassion. Intrinsic Dharma is wisdom. Intrinsic Sangha is self-discipline.

But the Three Treasures of our intrinsic nature are neither created nor destroyed. The Buddha, Dharma and Sangha that abide in our minds are equal to those in Buddha's mind. With the Buddha in our minds, we will naturally have a mind equal to His. With Dharma in our minds, the Truth will be ever-abiding and unchanging. Where does it reside? In our minds. So when we have wisdom equal to the Buddha's, Dharma will naturally be in our minds.

Those who learn Buddhism take refuge with The Three Treasures, Buddha, Dharma and Sangha. We should emulate the Buddha's conduct, uphold and practice Buddha's Dharma, and respect the Sangha.

But to have intrinsic Buddha and Dharma, we must have Intrinsic Sangha. That means we need to uphold the precepts. The Buddha taught us principles and rules to abide by in our daily living. Have we applied them in our lives? If we have, then Dharma exists in our hearts. If we do not abide by the precepts of Intrinsic Sangha, Dharma will no longer reside in our hearts.

Through taking refuge in The Three Treasures, we awaken our Three Intrinsic Treasures.

Thus, the text teaches us to "take joy in the Buddha-body". "His body is Dharma-body. The Buddha-body is the Dharma-body; it arises from infinite merits and wisdom". Where does Dharma, ultimate truth, come from? It comes from infinite merits and wisdom. So we must continually accumulate them.

There is a saying, "Wisdom cannot be gained without experience". We do not practice for our own benefit. If we practice in isolation, and close ourselves off from others, we cannot grow close to them.

As I often say, "In a group of three, my teacher is always there". We should "follow what is good, and avoid what is bad". This tells us we must practice among the people. If we are amongst people, we will learn much and come to understand many principles. When we meet bad people, we will learn a lesson. When we meet good people, we will learn many principles. We can learn from everyone.

Therefore, we must maintain our Intrinsic Sangha and follow the rules. If we do so, we can apply Dharma to our daily living. Then, intrinsic Buddha, Dharma and Sangha will abide in our minds. Thus we can develop infinite merits and wisdom.

Let us constantly learn from others and constantly give. Let us learn and give simultaneously. Bodhisattvas "seek Buddha's Way". This means they learn continuously. They also "transform sentient beings": which means they relieve sentient beings' sufferings. Our wisdom grows as we learn. Our merits and virtues accumulate as we act. So we will spend a long period of time accumulating infinite merits and wisdom. The Buddha-body, Dharma-body, will arise. It will arise from infinite merits and wisdom from practicing the Six Paramitas, and also from kindness, compassion, joy and giving.

The Six Paramitas: Giving, Precepts, Patience, Diligence, Samadhi, Wisdom. Paramita is a Sanskrit word for transcendence, which refers to going to the other shore. The Six Paramitas are also called Six Perfections.

Giving, precepts, patience, diligence, Samadhi and wisdom are vital elements of our spiritual practice.

When we give, we resolve to do so using, the principle of the Three Spheres of Emptiness, realizing the empty nature of, giver, recipient and gift. Then we will not be attached to the act of giving. Let the mind constantly abide in stillness. In the state of clarity and awareness, one has attained the pinnacle, of Bodhisattva-practice. This is true merit and virtue.

Giving is very important. Giving is a continuous series of acts of charity, performed with no attachment, unconditionally and continuously. All the teachings in the Buddhist canon relate to the methods laid out in the Six Paramitas.
The sutras depict one of the lives Buddha lived in the course of his practice. He was an elder named Xian-tan, who lived innumerable Kalpas ago. He was wealthy and fond of Buddha-dharma. He felt that to practice the Six Paramitas. It was very important to give first. But during that time, the king was a benevolent ruler, so most people could live without any monetary aid.

However, he noticed that although people were affluent, once they fell ill, they suffered unspeakably. So he had an ingenious idea. He purchased herbs and medicine from abroad and hired people to administer the medicine. From then on, whenever people fell ill they came to this elder. When they came to him, he paid for their diagnosis and treatment until they were cured.

His services became well known, so many came to him for medical assistance. The elder also actively travelled to many place, even faraway places to administer free treatments like the free clinics we hold today. More and more people came to him for help so he had to borrow money from the king. But as the scope of his treatment grew wider, he also had to repay the king. So he engaged in trade with faraway places. He became a businessman again and made a lot of money.

On his way back, he travelled by sea and then by land. He carried a lot of money he earned, and travelled with group of merchants. They passed through an area suffering from drought. They were thirsty, and there was no water. Eventually they found a well in the wilderness. It was in an abandoned, desolate place.

The others saw that he was carrying many valuables, so they said, "Everything we have combined does not measure up to what he has. Let's kill him, so we can take all his valuables." With this evil plot in mind, when they saw him peering down to lock for a way to obtain water, they pushed him down the well. This elder, however, was caught by something inside the well. But when the others saw him fall in, they quickly divided his belongings and left.

The elder was still inside the well. What could he do? He did not complain, and calmly locked for a way out. The well was very deep, but he saw a glimmer of light. The hole actually led to a tunnel. He followed the tunnel for seven days and finally reached his hometown.

He reported to the king. "I didn't make any money on this trip. I will try to slowly repay you." The king refused to believe that he had not earned anything, since he was away so long. So the king ordered an investigation. When he discovered the details of what happened, he summoned those merchants and reclaimed those valuables. Then he threw them into prison.

The elder felt very bad that his belongings landed so many people in jail. Again and again he pleaded for leniency. The king was moved, so after returning the valuables to the elder, he released the merchants. Seeing that the elder was so big- hearted in his willingness to forgive them, and secure their release from prison, all because he practiced Buddhism, these people were moved and transformed.

This was one of the Buddha's previous lives, part of His process of spiritual practice. In the sutras, anything that is beneficial to people is called giving. It is called love. Acts of Great Love and selfless giving need to be accumulated over a long time. That's why giving is foremost of the Six Paramitas.

So in each of the 86,400 seconds in the day, let us take good care of each thought. Life is impermanent. We need to safeguard our mind so we can preserve our Three Intrinsic Treasures. Everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2265