【生活】三輪體空真布施 Real giving with 3 empty-natured essentials | 性仁法師開示 | 美佛寺

我們作為一個大乘佛教的修行者，『六度』是我們修行的核心，是我們每個佛弟子修行的重中之重。布施、持戒、忍辱、精進、禪定和智慧，稱為『六度』。這六度又稱為『六波羅蜜』。甚麼叫『波羅蜜』呢？就是『到彼岸』的意思。這『六度』是六種方法，從此岸到達彼岸的六種方法。從這個娑婆世界，到達快樂的彼岸的六種方法。我們作為一個大乘的佛弟子，我們大家都喜歡做布施。但是我們在做布施的當下，我們一定要遵從釋迦本師的教導，要做到『三輪體空』。要不然的話，很容易生煩惱。本來布施是一件十足的好事，結果成了壞事。造成自己的利他心也倒退了，以後再也不去行布施了，更無法繼續修行菩薩道。這個真的是得不償失，很划不來。

所以作為一個大乘佛弟子，能夠布施和會布施，是完全兩碼事。我們在座的同修，不管你是有錢還是沒錢，不管你的家庭是否富裕還是貧窮，我們每個人只要有心，都可以做布施。但是每個做布施的人，不等於每一個是會布施的人。怎麼說呢？真正一個會布施的人，要做到『三輪體空』。甚麼叫『三輪體空』？就布施來說，施者，受者，和所施之物，謂之『三輪』。就是我們行布施之後，此三輪相，不存於心，我們不起執著之相。名為『三輪體空』。大家知道，我們大乘佛法提倡：【諸法因緣生，諸法因緣滅】，【因緣所生法，我說即是空】，【未曾有一法，不從因緣生】。一切法的體性，本來是空的。從本性的角度來說，一切法皆空。所以這裡講的『三輪體空』，就是『一切法本空』的道理。叫我們在布施的當下，能夠觀照『一切法皆空』的真理。我跟大家解釋一下這個『三輪體空』的道理。第一輪，『施空』，謂能施之人體達『我身本空』。

我現在的身體，是四大五蘊假合之身體，根本就沒有一個能施的『我』存在。既知無我，因緣和合而有，那也就不存在布施所產生的福報，是名『施空』。這是第一輪空，『施空』。第二輪，『受空』。體達本來沒有一個我為能施之人，也沒有他人作為所施之對象。能施不存在，所施的對象自然而然也就不存在。是名『受空』，這是第二輪，『受空』。第三，『施物空』。『物』，指的是錢財珍寶等物，就是布施的東西。前面講到受空和施空，既沒有一個能施的我，也沒有所施的對象。這裡講到更沒有布施的東西。這個世間，沒有一樣東西是屬於我們的。沒有甚麼東西，我們是可以主宰的。本來無一物。豈有此物，而為所施。沒有任何一物，是我們所能布施的。是名『施物空』。這個是『三輪體空』。為甚麼行布施的時候，要做到三輪體空呢？

我跟諸位同修講，這個道理非常簡單。大家有沒有想過，如果一個布施的人，不能將能施之人、所施之對象和所施之物，三輪觀空的話，那麼他在布施的時候，心裡面肯定會有念、有住、有相。如果他心裡面有相、有念、有住的話，那他心裡面肯定會有所求。有所求，就會產生種種的執著。所得的善報，終究在三界六道輪迴之中。如果遇到不好的緣的話，布施了之後，心地產生後悔之心。那必將跟受施者結下惡緣。所以這裡提倡，我們行布施的當下，應該心存：『布施者乃空性，所施之物亦是空的，受施者也是空的』。三輪體空。見空性即見佛，見佛即解脫，即了生脫死。如是的布施，才是真正的如法布施，才會與道相應。所以下一次諸位同修如果到寺院行布施，在布施的時候，一定要做到『離四相』，『三輪體空』。無我相、無人相、無眾生相、無壽者相。沒有一個布施的我，沒有布施的對象，更沒有布施的東西。

我經常見到許多同修來寺院做布施。據我的觀察，我的仔細觀察，我覺得大多數人都是有相布施來的，並且他們的相是那麼地重，那麼地執著。貢高我慢之心，分別心是那麼地大：這個法師對我很好，這個法師長得很莊嚴，這個法師以前曾經幫助過我，我紅包包大一點點，錢給多一些些。那個法師長得很難看，我也不認識，並且聽說剛剛出家，小沙彌一個，並且還是半路出家，那我不要供養。或者要供養的話，我意思一下就可以了。我跟你說，沙彌雖小，但不可小視。如果人家精進用功辦道，說不定比你我都要來得更早成佛。所以大家在布施的當下，不可以起輕慢之心，不可以起執著之心。要做到平等施，要做到無分別施。否則的話，你在布施的時候，你會徒增煩惱。不但沒有功德，反而會造業。因為如果是有相布施，不是三輪體空的話，那你在布施的當下，你肯定會有所執著，肯定會有這樣的概念和想法：他是布施的人，別人是受施者，更執著他所布施的東西，就會產生種種的煩惱和執著。稍有不如意，還會生起失望之心，甚至嗔恨之心。如果更為嚴重的話，還會造惡業，尤其是口業。那麼真的是得不償失。非但沒有功德，反而造就罪業。所謂無明煩惱之火能燒功德之林，還真的是這樣。太划不來了，太得不償失了。

所以請大家務必要觀照、要反省自己的內心，以免在布施的當下前功盡棄。講到這裡，有些同修會納悶：既然師父講布施要做到三輪體空，既然一切法皆空，那我還要布施嗎？有必要做布施嗎？那我布施的時候還會有功德嗎？我跟大家講，你這個擔心是多餘的。《金剛經》說得特別好：【是福德，即非福德性，是故如來說福德多】。同樣的道理，所謂功德者，即非功德，是名功德。你不執著福報，不執著功德，那不等於你沒有福報、沒有功德，不是的。不執著，那才會有真的大功德、大福報。那才是真正的清淨大布施。所以講到這裡，大家應該明白，所謂的『布施』，要真正做到三輪體空，離四相，那才會真正會布施的人。希望我們同修，都是屬於那些會布施的人。感恩大家，阿彌陀佛！

主講

性仁法師

宣講於洛杉磯美佛寺

2020年08月16日

或請複製以下鏈接至瀏覽器中觀看

https://v.youku.com/v_show/id_XNDgwNTI4OTQ0OA.html

美 佛 寺 聯 絡 方 式 

本 寺 地 址 ：1032 South First Street, Alhambra, CA 91801, U.S.A.

咨 詢 電 話 ：+1(626) 213 4563

網          址 ：www.meifotemple.org

查 詢 郵 件 ：ABF@meifotemple.org

微 信 平 臺 ：MeifoTemple_ABF

As Mahayana practitioners, the "six perfections" are the core of our practice and the top priority in the practice of every Buddhist disciples. Almsgiving, upholding precepts, endurance, diligence, meditation and wisdom are called "six perfections". These six perfections are also called "six paramitas". What is a "paramita"? It means "to the other shore". The "six perfections" are six methods, six methods to get to the other shore from this shore. Six ways to reach the happy other shore from this Samsara world. As Mahayana Buddhist disciples, we all like to give alms. But at the time when we are giving, we must abide by the teachings of our original founder Shakyamuni Buddha to make the 3 essentials empty. Otherwise, it is easy to get afflictions. Giving is originally absolutely a good thing, but it turns out to be bad. As a result, our benevolence will also regress, and we will no longer give in the future, let alone continue to practice the bodhisattva way. What we gain really does not pay off what we have lost. It's not worth it. Therefore, as Mahayana Buddhist disciples, being able to give and knowing how to give are completely different. Our fellow disciples here, whether you are rich or not, whether your family is rich or poor, as long as we have the intention, every one of us can give. But a person giving alms may not be a person knowing how to give. Why is that? A person knowing how to give must achieve the state of "3 empty-natured essentials". What is "3 empty-natured essentials"? In the case of almsgiving, the giver, the recipient, and the given alms are called the "three essentials". After we have given, the forms of these three essentials do not dwell in our hearts, and we do not have forms to attach to. Then this is called "3 empty-natured essentials". As you all know, our Mahayana Buddhism advocates, "All dharmas appear and disappear due to causes and conditions", "All dharmas due to causes and conditions are empty in nature", "There is never a Dharma that is not due to causes and conditions". The nature of all dharmas is inherently empty. From the perspective of inherent nature, all dharmas are empty. Therefore, the "3 empty-natured essentials" mentioned here is aligned with the principle of "all dharmas are originally empty". At the time of giving, it enables us to be able to observe the truth that "all dharmas are empty". Let me explain to you the theory of this "3 empty-natured essentials". The first essential, "empty-natured giver", means that the one who can give understands and achieves that "my body is originally empty". My current body is pseudo-composed of the four essential elements and five aggregates, and there is no "I" who can give at all. With knowing that self does not exist originally, and only appears due to a combination of causes and conditions, then there is no effect in fortune generated from giving. This is called "empty-natured giver". This is the first empty essential, "empty-natured giver". The second essential, "empty-natured recipient". Understand and achieve that originally there is no "I" to give, or others as the object of giving. If there is no one who is able to give, the object of giving will naturally not exist. It is called "empty-natured recipient". This is the second essential, "empty-natured recipient". Third, "empty-natured given alms". "Alms" refer to things such as money, treasures, etc., which are alms to give. I talked about empty-natured recipient and empty-natured giver earlier. There is neither a self who can give nor an object to give to. Here it says there is no alms to give. In this world, nothing belongs to us. There is nothing we can control. There was nothing originally. How can there be a thing to give? There is nothing that we can give. It is called "empty-natured given alms". This is the "3 empty-natured essentials". When giving alms, why do we need to make the 3 essentials empty-natured? I tell you fellow disciples that this reason is very simple. Have you ever thought about it, if a person who gives alms cannot observe the 3 essentials of the giver, the recipient and the given alms as empty, then when he is giving, he will definitely have thoughts, dwellings, and forms in his heart. If he has forms, thoughts, and dwellings in his heart, then definitely he will have some desires in his heart. Having desires will generate all kinds of attachments. The good effects obtained are anyway still in the reincarnation of three levels and six realms. If you encounter a bad condition, after giving, you feel regretful in your heart. That will surely form a bad bond with the recipient. Therefore, it is advocated here that when we give, we should keep in mind that "The giver's nature is empty, the given alms is also empty, and the recipient is empty as well." The 3 essentials are empty-natured. When you see emptiness, you see the Buddha, and when you see the Buddha, you are liberated, that is, leaving the birth and death. Such kind of giving is the real giving in line with the truth, and will correspond to the Right Way. So, the next time if you fellow disciples go to a temple to give alms, when giving, do your best to "detach from the four forms" and have "3 empty-natured essentials". No forms of self, others, sentient beings, and lifespan. There is no "I" who give alms, no object to give to, and no alms to give. I often see many fellow disciples come to temples to give alms. According to my observations, careful observations, I think most people have forms during giving, and the forms are so heavy and persistent. Arrogance and discrimination are so strong: This monk is very nice to me, this monk is very solemn, this monk has helped me before, my giving is a little bigger, I will give more money. That monk is very ugly, and I do not know him, and I heard that he had become a monk for not so long, still a novice, and he became a monk late in life, so I do not want to support him. Or if it is necessary, I will just give a little. Let me tell you that although novice monks are new, they should not be looked down on. If people work diligently on practice, they may become Buddhas earlier than you and I. Therefore, at the time of giving, you cannot be contemptuous or clingy. Give equally, without distinction. Otherwise, when you give, you will only increase your afflictions. Not only does it have no merit, but it also creates bad karma. Because if a giving is with forms, not the 3 empty-natured essentials, at the time you are giving, you will definitely attach to them, and you will definitely have these ideas and thoughts: I am the giver, others are the recipients, and attached more to what I give, then these will cause all kinds of afflictions and attachments. A little unsatisfactory will bring disappointment or even hatred. If it is more serious, it will cause bad karma, especially oral karma. Then it really is not worth the loss. Not only will you have no merit, but you also create negative karma. The fire of ignorance can burn the forest of merit. It is true. It is not worth it, it is too much loss. Therefore, please be sure to observe and introspect your own heart, so as not to waste all your previous efforts at the time of giving. Speaking of this, some fellow disciples may wonder: Since Master says that giving involves 3 empty-natured essentials, since all dharmas are empty, should I still give? Is it necessary to give? Will there still be merit when I give? Let me tell you that your worry is unnecessary. The Diamond Sutra explains it very well, "The merit, is with a non-merit nature, so the Tathagata said the merit was numerous". Same thing here. The so-called merit that is, is non-merit, so it is named merit. That you do not attach to blessings and merits does not mean that you have no blessings or merits, no. Do not attach to them, then you will have real great merit and great blessing. That is the real pure and great almsgiving. With all that being said, everyone should understand that when the so-called "giving" truly has the 3 empty-natured essentials and is detached from the four forms, then you are the one who really knows how to give. I hope that all our fellow disciples know how to give. Namaste, Amitabha!