﹝四﹞六度
The Six Paramitas
1、布施
The Paramita of Giving
我們知道佛法教學課程標準的內容,那麼在日常生活中,我們要怎樣過日子?要怎樣待人處世?佛在這些地方有沒有明確的教導?我想這是我們每一位同修都非常關心的。這些問題佛在一切大乘經論裡面已廣泛的為我們說明,其內容就是菩薩行的六度。也就是說,我們在日常生活中,對人、對事、對物,要遵守這六個原則:布施、持戒、忍辱、精進、禪定、般若。從早上起床漱口、刷牙,到晚上睡覺,這一天所接觸的統統是六波羅蜜,這才叫真正的修行。
Now
that we understand the Three Conditions, the Three Learnings and the Six
Principles of Harmony, how do we use them in our daily lives when interacting
with people, matters and objects? To answer this Buddha Shakyamuni gave us the
Six Paramitas of giving, abiding by the precepts, patience, diligence, deep
concentration and wisdom. If we follow these in everything we do, from brushing
our teeth in the morning until going to bed at night, we will be genuinely
practising.
(1)財布施
The Giving of Wealth
大體而言,世間人所最先追求的是財富。因為沒有財富,生活會過得很苦,所以財富是第一個努力追求的目標。其次是追求聰明、智慧。人除了不喜歡呆頭呆腦之外,還想要追求長命百歲--健康長壽!這三大目標人人追求不捨,古今中外,沒有例外的。佛法是要滿足我們的願望、希求的,這三樣東西能不能得到呢?能得到。常言說得好:「佛氏門中有求必應。」那為什麼有人求不到呢?是因為他不明瞭事實真相,不懂得追求的方法。事實真相就是道理!如果懂得道理、曉得方法,沒有一樣求不到的。佛跟我們講的原理、原則,就是幫助我們有求必應。因此,這重要的守則,我們要細細的體會。
The
Giving of Wealth. Generally speaking, the majority of people seek wealth as
their foremost pursuit for without it, life can be very hard. After this, people
pursue intelligence and wisdom, health and long life. Regardless of whether they
are in the east or in the west: whether they had lived in the past or are living
now, these are major pursuits of humankind. If Buddhism is supposed to fulfill
our wishes, can it provide these things for us? We have heard that “In Buddhism,
every sincere plea will receive a response.” Then why have most people not
received what they wished for? They are not aware of the true reality of life
and universe or the right method to fulfill their wishes. If we understand these
principles and truths, all our wishes can be fulfilled.
佛告訴我們,財富、智慧、健康長壽,都是屬於果報;要想得到這個果報,一定要先修因。善因得善果,惡因得惡報;有果必有因,有因必有果。這是永遠不變的真理。
The
Buddha taught us that wealth, wisdom and long life are all karmic results. If we
want to obtain the result, we must first nurture and establish the cause. Good
causes result in good results: bad causes result in bad results or retribution.
Where there is a cause, there will be a result and where there is a result,
there was a cause. This is a law that never changes and the law around which all
other laws in the universe revolve.
有人發財了!財從那裡來?絕對不是他很聰明,或他的方法很多,就能賺錢。因為比他聰明的人很多,比他方法靈活的人更多,為什麼那些人不發財而他發了財?佛跟我們講財富之得來,是前生種的因。種的什麼因呢?財布施!
Consider
someone who is very wealthy. How did this happen? It is not because the person
is unusually clever or has better ideas to make money. Many other people are
cleverer or have better ideas. Why are they not successful? The Buddha taught us
that having wealth is the karmic result of a cause planted in former lifetimes.
What was this cause? It was the giving of wealth.
所以六度裡面,布施列在第一。「財布施」得財富;「法布施」得聰明智慧;「無畏布施」得健康長壽。因此,想得財富、聰明智慧、健康長壽這三種果報,一定要修財施、法施、無畏施這三種因。世間人今生得這種果報的,大多數是前生修得的,少數人是這一生修得的。這一生如果修得很積極,這一生就得果報,不要等來生,這就是果報。果報一定要靠修因,這是永遠不變的定律。
The
giving of wealth results in obtaining wealth, the giving of teaching results in
obtaining wisdom, the giving of fearlessness results in obtaining health and
long life. Therefore, if we wish to have wealth, wisdom and long and healthy
lives in our future, we need to nurture and establish these causes in this
lifetime. Only a small number of people obtain the results from causes they
developed in their early years. Regardless of the time frame, we must develop
the cause to receive the result. This is the Law of Cause and Effect. And this
law never changes.
「布施」在整個大乘佛法裡,是菩薩修行最重要的一條。無量無邊的法門,歸納起來就是六度。這六條再要歸納,就是布施一條。所以佛首先教我們修布施波羅蜜。「布施」,一般人很難理解它真正的含意。往往聽說布施,就趕著捐一點錢到寺廟裡去。這是錯解!這樣的理解,布施太狹隘了!那裡是菩薩修的呢?
Giving
is the most important requirement for practicing the Bodhisattva way. If we
could sum up all the methods in Buddhism, we would find that all methods accord
with the Six Paramitas. When we condense the Six Paramitas, we find that their
essence is giving. One of the types of giving is that of wealth. When most
people hear this, they often think of donating money to a group, church, temple
or way place. This is wrong because such thinking is too narrow in meaning and
is far from the true Bodhisattva way.
其實在日常生活中,念念為別人,不為自己,就是布施、就是供養。所以人人天天都在修布施波羅蜜,天天都在行菩薩道,只是不懂得,不知道而已。譬如說早晨起來,你把家人盥洗的東西都準備得好好的,早餐、茶都燒好了,你是在布施、供養你一家人啊!你在行菩薩道,修布施波羅蜜,在修普賢菩薩的廣修供養。你看你心裡多快樂。能這樣領悟就不會說:「哎呀!家人都把我當老媽、下女、傭人,要我天天去侍候他們。」這樣天天發牢騷,所有的布施功德都沒有了。你看,念頭一轉,牢騷、痛苦就變成布施波羅蜜,立刻就得到佛法快樂和智慧的實益。
Selflessly
remembering the welfare of others is the giving of wealth. Thus, everybody is
practicing the giving paramita daily and in this way, we are emulating
Bodhisattvas. We are just not aware of it. For example, when we get up in the
morning and prepare breakfast for the family, we are practicing giving and
kindness as did Universal Worthy Bodhisattva. By doing so we will be happy. In
this way we will have no thought of “Poor me, my family regards me as a servant.
I have to wait on them every day.” If we complain like this, all the good
fortune we have achieved will vanish. But once we change our complaints and
problems into the Paramita of Giving, we will immediately enjoy the benefits of
the joy and wisdom of the teachings.
在美國有些制度,叫人不得不布施。譬如醫藥保險,人人都要買。為什麼呢?怕自己生病的時候,醫藥費付不起,所以先買保險,由保險公司替你付醫藥費。在每個月繳醫藥保險費的時候,如果是為了自己生病而做準備,如此,將來一定會生病;不生病,這些錢沒有辦法開銷啊。如果念頭一轉:我是在修布施、修供養;幫助那些有病的人,供養那些有病的人。這樣布施出去,你一生永遠不生病。為什麼呢?你修的是不生病的因啊!你布施、照顧老人,將來你就得善果!即使老了,也會有許多年輕人關懷你、照顧你、侍候你!種什麼因一定結什麼果報。
In
the US, some social practices are actually giving. Most people pay for medical
insurance for protection against catastrophic medical bills in the event they
become ill. However, we are preparing for a possible illness when we make our
monthly premium payments. In this way, we are bound to become ill. If we do not,
then we will have wasted our money. But if we change our way of viewing this to
the thought that our money has been used to help those that are sick, then we
will have practiced giving and will never become ill. Why? Because we have
developed the cause of no illness. If we give to and look after aged people, we
will receive good karmic results in the future. When we ourselves become aged,
then others will come to take care of us.
再說一個人服務在公司行號裡,每天努力工作,如果是為了要多拿一點錢,或是為了地位要慢慢升高,那就不是布施了。如果能存這樣的心:我今天努力的工作,是布施這個公司、是供養社會大眾,加薪與升遷非我所求,那是在行菩薩道。以菩薩的施捨心在做工作,永遠不疲不厭,會愈做愈快樂。這就是俗話常說:人逢喜事精神爽。假使事情是自己不願做又不得不去做,就會疲倦、會討厭。反之,歡喜、高興做的事情,會愈做愈有精神。我今天到世界各地方跟大家介紹佛法,是我歡喜做的!這是法布施啊!你們不懂的,我來教給你們,告訴你們,是希望大家都能減少煩惱、痛苦,都能得到佛法的喜樂和智慧,來充實提昇生命和生活美滿!
An
employee who works very hard every day to make as much money as possible or to
receive a promotion is not practicing giving. However, if this employee works
hard just to benefit the company and society, and not for the sake of money or a
promotion, he or she is cultivating giving and will never be tired. I, myself,
enjoy traveling around the world to help people to understand the Buddha’s
teachings, and in this way, am practicing the giving of teaching. I help others
to better understand how to change their lives in the hope that they will be
able to reduce their troubles, obtain joy and wisdom and thus be able to lead a
better life.
我在一九八四年,第三次到洛杉磯,一下飛機,講堂已經佈置好了,馬上就去講演。一天講九個小時,還要我站著講,底下的人坐著聽;坐著聽的人累了,我講的人不累,愈講愈有精神,愈講聲音愈大。為什麼呢?因為觀念、心境不一樣。假如我講經,計算一個小時要拿多少鐘點費,再看看聽的人不起勁,那就會疲倦、厭倦了。我不是為了這個來的,我是以無比歡喜的心把無上、甚深、微妙的佛法介紹給大家。這個歡喜就是法喜啊!是最好的營養。今天大家講求這個營養那個營養,那是假的啊。看看佛門裡面的「禪悅為食」。禪是什麼?心地清淨;悅是心地歡喜,這才是最滋養的(最豐富的滋養),所以健康不在飲食!得歡喜心、得法喜,就會健康、長壽、年輕、不衰老。憂能使人老、使人病,每天愁眉苦臉的,容易生病,衰老也會非常之快。歡喜是健康的因素,它是從布施波羅蜜得來的。
In
1984, I made my third trip to Los Angeles. I went straight from the airport to
the site where the speech was being held and began a talk that lasted nine
hours. I delivered the talk while standing but at the end, it was the listeners
who were tired, not I. The longer I spoke, the more energized I felt and the
stronger my voice became. Why? Because I was so enthused about introducing the
profound and subtle Buddhism to the listeners. This is the joy of teaching
Buddhism and frankly, the best nutrition. Nowadays, people talk a great deal
about health food. But it is false nutrition. Buddhists talk of keeping a pure,
quiet and happy heart. Having this heart and obtaining this joy will enable us
to remain healthy and young. Worry will only make us old and sick.
我們再舉一個例子來說明,諸位在此地,汽車都買了保險。為什麼呢?發生車禍的時候有人賠償。如果你念頭一轉:我這是修布施,是幫助那些出車禍的人。如此你這個車永遠不會出車禍,永遠有佛菩薩加持你。諸位看看,念頭一轉,就是菩薩;念頭不轉,就是凡夫!菩薩跟凡夫有什麼差別呢?一個是覺,一個是迷。迷者--樣樣為自己;覺者--樣樣為眾生。樣樣為眾生,自己得的好處真正不可思議,沒法子想像!樣樣都為自己,得到的好處一點點,而且得到了就沒有了。你說,誰是聰明?誰是傻瓜?所以說要念念為一切眾生,不要為自己。今生,你有財富、有錢,是福報;用錢是智慧。錢,能用在社會上,能用在大眾上,這是大智慧,是真正會用錢的。假使處處為自己著想,那是很笨的,修來的一點點福報,沒幾天就享完了。如果能念頭一轉,將福報布施給眾生,福報就更增盛,直至無有窮盡。布施的內涵無量無邊。我們每一個人,每天在日常生活中,隨時隨地都可以修學。只要念頭一轉,就是行菩薩道;轉不過來,就是六道凡夫。以上財布施,只是略舉幾個例子說明,諸位自己要多多去體會,多多去思惟,就會做得圓滿。
Today,
most people have car insurance. If we think that we are making payments just to
help those who may encounter accidents, then we will never encounter misfortune,
because we have given of wealth and compassion. So, our way of thinking makes
the difference in whether we are a Bodhisattva or an ordinary person. What is
this difference? A Bodhisattva is awakened and always does things to benefit
others, whereas ordinary people are always doing things to benefit themselves.
When we do everything for others, we can get wonderful benefits, too wonderful
to imagine. The kinds of giving are boundless and can be practiced any time, any
day, any way.
財布施,在佛法裡面又把它分為內財與外財。外財是身外之物,內財就是身體。在醫學界裡,有許多捐贈眼角膜或捐贈內臟者,這是內財的一種。再者,我們以體力去幫助別人,也是內財布施。如果我們給人家工作不求報酬,就是義務的工作(義工),這也是屬於內財布施。
In
Buddhism, the giving of wealth consists of external and internal wealth.
External wealth is comprised of worldly possessions whereas internal wealth
concerns our body. For example, organ donation is an example of the internal
giving of wealth as is helping others physically. If we volunteer to help others
without expectation of benefit, we are again practicing the giving of internal
wealth. We can practice this giving of internal wealth all the time.
由此可知,我們隨時隨地都在做布施,就是沒有那種布施的心,所以不是行菩薩道。假如我們有一顆布施的心,那麼每天時時刻刻,統統是修六度,統統是修菩薩法。所以菩薩法跟凡夫不同的地方在那裡?就是在那一念心;一念覺--為一切眾生,就是佛菩薩;一念迷--為自己,就是凡夫。所以佛家善惡的標準:凡是為自己的都是惡,為別人的都是善。這個初學的人聽了很難懂!人,為什麼不為自己呢?諸位要知道,凡夫所以不能成佛,是由兩種執著障礙。第一種是我執,第二種是法執。
We
see that in the Buddhist criteria for good and bad, all deeds arising from the
wish to help others are good and all deeds arising from selfishness are bad.
This may all be difficult for a beginner to follow. Why should we not benefit
ourselves? The reason why ordinary people cannot attain Buddhahood is due to the
two attachments of self and all knowledge.
我執要是破掉了,就證阿羅漢果;法執破盡了,就成佛。那些念念為自己的人,我執天天在增長,即使修一切善法,也只是增長執著而已。因為執著不能破除,所以佛說這是惡。你不想出三界,那就另當別論,想出三界,一定要破我、法二執。我執就是煩惱障,煩惱的根源;法執是所知障的根源。
By
ridding ourselves of self-attachment, we attain the level of Arhat. By ridding
ourselves of the knowledge-attachment, we attain Buddhahood. If our every
thought is to benefit ourselves, our self-attachment will grow daily. Even as we
plant some good causes, we will only increase our attachment. The Buddha told us
that if we wished to transcend the cycle of birth and death, we must rid
ourselves of both self and the knowledge-attachment. Self-attachments are
afflictions that hinder us from attaining purity of mind. Knowledge-attachment
hinders us from uncovering our all-knowing wisdom, our true wisdom.
(2)法布施
The Giving of Teachings.
第二種是「法布施」。法布施是智慧、聰明、才藝的修因。因此,它包括的範圍也非常廣泛。它通常被分為世間與出世間一切法,就是佛法與世法。凡是別人想知道的、想學習的,只要我會、我能,就熱心的去教導他,這都是法布施。所以法布施不一定是講經說法,講經說法是無量法施當中的一種。譬如說,甲燒得一手好菜,乙不會,但很想學,甲就盡心盡力的教導乙,這也是法布施。又如某人不會做工程,我會做,我指導他、教他,也叫法布施。
The
second form of giving brings us wisdom, intelligence and skill. Generally, it
falls into two categories: Buddha’s teachings and worldly teachings. To
enthusiastically impart all of our knowledge to others, who are interested in
learning, is the giving of teachings. It is not limited to the teachings of
Buddhism. It could be teaching others cooking, engineering, etc. It is the
unconditional and free imparting of knowledge or skills in any field.
對小朋友講解小學課程,也是法布施。乃至於各行各業無盡的知識、技術,沒有條件、不計酬勞的傳授,都屬於法布施。要是有代價、收學費的,那就不是布施了。或許有人會問:現在學校老師每個月拿薪水,他們教小孩,這算不算法布施呢?這就在於教師的一念心。如果教師是為了教育下一代,不是為名為利,那就是布施。如果是為薪水,或是為了升等,想從講師升副教授、升教授,那就不是法布施了。真正修法布施的人,是非常熱心,不疲不厭的。不是修法布施的人,名利得不到,就消沈、灰心了,教導也就不夠熱心,動力是有限的。所以菩薩總是以無盡的悲心去利益一切眾生,絕對沒有條件的,特別是在佛法。
A
schoolteacher who instructs out of the sincere desire to help others is also
practicing the giving of teaching. A teacher who does so just to earn a living
or prestige is not. A genuine practitioner of the giving of Dharma is very
enthusiastic and is never weary of giving. When we give for self-benefit, we
will become disappointed upon failing to obtain prestige or other benefits and
will thus loose our enthusiasm. On the other hand, a Bodhisattva is always
compassionately working for the benefit of all sentient beings and never
attaches any conditions to what is given.
佛在無量壽經上告訴我們,一切布施中,法布施為最。此處法布施是指佛法布施。因為世間的法布施不究竟,唯獨佛法布施能夠幫助一切眾生,進而獲得無量的智慧,無盡的德能、才藝,斷煩惱、了生死、出三界、成佛道。這種布施才是最圓滿、最殊勝的,唯獨大乘菩薩法裡面才具足,所以一切諸佛如來無不讚歎。看看我們佛教界,布施經典是最重要的一項;其次是講經說法的錄音帶、錄影帶;再就是接受各方邀請,把佛法介紹給大眾,推廣到社會,這統統是法布施。
In
the Infinite Life Sutra, the Buddha told us that of all the kinds of giving,
that of the teachings is foremost. Worldly teachings do not get to the heart of
the matter. Buddhism is a perfect education, which can help us to attain the
boundless wisdom, virtue and skill to enable us to be free of all worries, leave
the cycle of birth and death, put an end to reincarnation and ultimately to
attain Buddhahood. This giving is perfect and remarkable, and is only found in
Mahayana Buddhism. All Buddhas praise this giving. In Buddhism, the most
important form of giving is that of books, audio and videotapes, CDs, as well as
that of accepting other’s invitations to lecture and thus, to create
opportunities for them to learn the Buddha’s teachings.
可是現在我們把經本翻開,後面往往印著「版權所有,翻印必究」,或是「版權所有,不准翻印」,這就不是法布施了。這是什麼?是商人在賣書啊!法施的功德利益統統都沒有了,那只是世間商人開書店做買賣而已!錄音帶也是「版權所有,不准拷貝」。甚至於少數請講經的,也要先談好供養--講多少小時,給多少供養--這也變成買賣了,這都不是布施。所以菩薩行一定只為利益眾生,絕對不為自己。假如某個地方沒有供養,但是大眾真正渴望佛法,佛菩薩就自己出路費滿眾生的願,絕對不勉強不為難任何一個人,只要大家真正得到佛法的殊勝利益。
However,
many currently circulated Buddhist materials are printed with copyright
warnings. These are not the giving of Dharma but are commercial endeavors. Some
Dharma masters, when requested to speak, ask how much they will be paid. These
are not the true giving of the teachings. The act of a Bodhisattva is to benefit
others, not self. If a person truly wanted to learn of Buddhism, a Bodhisattva
would simply go to them to fulfill their wish. They would never do anything that
would make it difficult for any person willing to learn, as long as the person
could receive the true benefits from Buddhism.
(3)無畏施
The Giving of Fearlessness
第三種叫「無畏布施」。在眾生身心不安、恐懼、害怕的時候,能夠幫助他,消除他的恐懼,這一類的布施叫做無畏布施。其範圍也是非常的廣泛。譬如國家受到外國的侵略、戰爭;在這人心慌亂的時候,從軍到前方去抵抗敵人、保護後方,使後方人民能夠安居樂業,這是屬於無畏布施。又如:有人晚上走路會害怕;有的怕鬼,有的怕強盜,而路又很長,我能送他回去,陪他一程,他不害怕了、心安了,這也叫無畏布施。其他的例子就不必多舉。由此可知,只要叫眾生身心安穩,離開一切恐懼,統統叫無畏布施。無畏布施得的果報是健康長壽。說到這個地方,我特別提醒同修們,吃素食是屬於無畏布施,一切眾生看到你都不會害怕。為什麼呢?因為你不會傷害他;真正做得圓滿,得健康長壽的果報。再加上法布施得聰明智慧,財布施得財富,這是人生最迫切、最基本的需求,我們想要這三種果報都得到,就要認真去修三種布施。
This
form of giving has broad implications as it helps to remove the fears and
insecurities of others. For example, if foreign forces were invading our
country, we could join the army to help protect the citizens. If someone was
afraid to go home alone at night, we could offer to go with him or her. Being a
vegetarian is another example, because if we all followed this practice, then
all living creatures would no longer regard us as a threat. Any act that helps
sentient beings feel safe and secure is the giving of fearlessness. In doing so
perfectly, we will definitely gain health and long life.
在中國歷史上,財富、聰明、智慧、健康、長壽,最大、最圓滿的,就是乾隆皇帝。他「貴為天子,富有四海」,兼俱聰明、智慧、健康、長壽。他做了六十年的皇帝,還做了四年的太上皇。他自己說:「古希天子。」自古以來希有的。那是真的,一點都不假,也不是他誇口。這是他在過去生中,生生世世,都修清淨圓滿的財施、法施、無畏施,才得這麼大的福報!
Emperor
Qian Long of the Qing Dynasty, attained wealth, intellect, wisdom, health and
long life. “Honorable as a great emperor and wealthy as one who possesses the
entire world”. He was truthful, clever, wise and lived a long life. He was
emperor for sixty years and Supreme Emperor, Father of an Emperor, for four
years. He was endowed with these great virtues because in his previous lifetimes
he had practiced the cultivation of the Giving of Wealth, Dharma and
Fearlessness.
佛在大乘經上,常常教導我們,菩薩一定要修布施波羅蜜。波羅蜜是「究竟圓滿」的意思。怎樣把布施做到究竟圓滿呢?這是菩薩重要的一個課題。我們在日常生活中,從早到晚處世、待人、接物,只要轉一個念頭,時時處處無不是在修布施。但是這個不圓滿、不究竟。究竟圓滿的布施,是放下、是捨、是幫助他人。我們應當怎樣放下呢?放下就要能「捨」。捨後面有一個字--得--。小捨就小得,大捨就大得,不捨就不得。
The
Buddha teaches that Bodhisattvas must practice the Paramita of Giving. Paramita
means perfection. The question is how can we practice giving to the state of
perfection? We do so simply by turning our thoughts around, by no longer
thinking of ourselves but solely of others. In this way, we will be practicing
“giving” anytime, anywhere. But, we will not yet have achieved perfect giving.
Perfect giving is to let go, to be willing to give all that we possess and to
help all others. Giving and gaining are one. If we have not practiced giving, we
will not gain. When we give less, we gain less. When we give more, we gain more.
佛告訴我們究竟圓滿的捨是什麼呢?各位,你有沒有煩惱?有!那為什麼不把煩惱布施(捨)掉呢?你有沒有憂慮?你有沒有牽掛?你有沒有生死?有沒有輪迴?把這些東西全部都布施掉了,那你就得大圓滿、得大自在了。這才是究竟的布施,也就是布施波羅蜜。我們要從身外之物,練習慢慢的捨,捨到一切都能捨,最後連煩惱、生死都捨掉了,那才能夠恢復自性的清淨光明。
Do
you have fears, worries? Do you have birth and death, reincarnation? Why are you
not willing to discard them? Giving is to part with all of these to attain great
perfection and great freedom. This is the ultimate perfect giving, the Paramita
of Giving. We start by parting with our material possessions and gradually part
with everything. If we are able to let go of our afflictions, birth and death,
then we will uncover the purity, wisdom and abilities within our
self-nature.
2、持戒
The Paramita of Abiding by the Precepts
第二是「持戒」。持戒就是守法,世出世間一切事物,無論大小,都有它的法則,一定要循著法則,才能夠做得圓滿、快速。六度裡面的持戒是要我們平常守法,並不單指受持五戒、十戒(這是根本戒)。在家庭方面,有家庭的規矩,父子、夫婦、兄弟,這是倫常,他有長幼,有自然的一種秩序,絕對不能顛倒!一顛倒,家就亂了--父不父、子不子。就燒飯而言,燒飯也有順序--洗米、下鍋、調溫度,不按這個法則,飯就煮不好,也煮不熟。炒菜,下鍋也有先後,乃至於學習,也都有次序和方法。
The
second Paramita is Precept Observation, which means abiding by customs, rules,
regulations and laws. Everything, big or small, worldly or beyond, has their own
natural laws. We need to follow these for only by doing so, can we accomplish an
undertaking quickly and perfectly. For example, within the family, we need
domestic etiquette or seniority in human relationships to guide the behavior
between parents and children, husband and wife, brothers and sisters. The manner
of how things are accomplished needs to be followed. This is similar to cooking
rice; we wash it, put it into the pot and then cook it. Without following the
proper sequence, the rice will not be properly cooked.
學佛,佛家的方法更是精嚴。我們要想在佛法上有所成就,必須要遵守佛教給我們的修學次序,先從發大心起。大心,就是要度一切眾生的願心;然後斷煩惱、斷習氣,再學法門,最後是圓成佛道。成了佛,才有能力廣度眾生,才能夠圓滿實現第一誓願--眾生無邊誓願度。否則的話,光說,做不到,便成空願。
This
is even truer in learning and practicing Buddhism. If we want to achieve, we
must follow the guidelines told to us by the Buddha: the Four Great Vows of
Buddhas and Bodhisattvas. First, we vow to help all living beings. After that,
we discard all worries, habits and attachments, to end all afflictions. Only
then do we master all methods. Finally, we attain Buddhahood. Only when we
become Buddhas, will we have the ability to help all beings and thus perfectly
achieve the First Great Vow, “Sentient beings are innumerable, I vow to help
them all”.
也許有人會問:「一定要成佛?做菩薩不行嗎?」須知,菩薩雖然度生,不能度階位比他高的菩薩;縱然是等覺菩薩,也不能度同階位的等覺菩薩;成了佛,等覺菩薩也在度化之內了。因此,一定要成佛道,才能夠廣度九法界一切眾生。有這個願,慈悲的力量就會發出來,就能夠精進不懈。
Some
may ask, “Is it really necessary to attain Buddhahood? Won’t it be enough to
become a Bodhisattva?” Although a Bodhisattva can help beings, he is unable to
help a Bodhisattva who is equal or higher in attainment. For example, an
Equal-enlightenment Bodhisattva cannot help another Equal-enlightenment
Bodhisattva. However, a Buddha can help them as well as all others. Therefore,
only when we attain Buddhahood, can we perfectly help all beings in the
universe. With such a vow, we can generate the great compassion to help others,
to be diligent in severing our afflictions and mastering all methods.
現在人,雖然是天天念四弘誓願,願心,沒有發出來。為什麼呢?因為還有是非心、人我心、好惡心。所以他有分別,某甲跟我很好,我度他;某乙我討厭他,我才不度他呢。如此,便要在「眾生無邊誓願度」底下加註解--某些人我不度。如此,便不是真願,不是圓滿的願。因為圓滿的願心一發,就是菩薩,是沒有分別的。所以華嚴經上初住菩薩,叫初發心菩薩,叫發心住。這種心就叫菩提心,是不得了,不可思議的,絕不是六道凡夫的心量。
Today,
many practitioners have not yet sincerely generated their vows although they
recite them daily. Why do I say this? Because they still have the mind of
discrimination: ideas of favoring and disfavoring, self and other, love and
hate. Consequently, they practice discrimination. They help people they like and
ignore those they dislike. Theirs is not a genuine vow, is not a perfect vow. A
perfect vow is that of a Bodhisattva and arises from the non-discriminatory
mind. The Bodhi mind. It is wonderful, inconceivable and far beyond the minds of
ordinary people.
佛常常教我們「慈悲為本,方便為門」。就是教我們如何過日子,怎樣生活。平日存心要慈悲,做事要有方法,並且做到恰到好處。要知,方法裡面還有方法,方法重重無盡啊!所以這兩句話不侷限在狹隘的學佛,日常生活中要普?用上。如這一段給大家介紹的六度,是六大綱領、六個方法;每一度裡,又有許多的方法,可見方法是重重無盡啦。只要能夠善於運用,那有不自在的!那有不快樂的道理呢?這是持戒波羅蜜。
The Six Paramitas
1、布施
The Paramita of Giving
我們知道佛法教學課程標準的內容,那麼在日常生活中,我們要怎樣過日子?要怎樣待人處世?佛在這些地方有沒有明確的教導?我想這是我們每一位同修都非常關心的。這些問題佛在一切大乘經論裡面已廣泛的為我們說明,其內容就是菩薩行的六度。也就是說,我們在日常生活中,對人、對事、對物,要遵守這六個原則:布施、持戒、忍辱、精進、禪定、般若。從早上起床漱口、刷牙,到晚上睡覺,這一天所接觸的統統是六波羅蜜,這才叫真正的修行。
Now
that we understand the Three Conditions, the Three Learnings and the Six
Principles of Harmony, how do we use them in our daily lives when interacting
with people, matters and objects? To answer this Buddha Shakyamuni gave us the
Six Paramitas of giving, abiding by the precepts, patience, diligence, deep
concentration and wisdom. If we follow these in everything we do, from brushing
our teeth in the morning until going to bed at night, we will be genuinely
practising.
(1)財布施
The Giving of Wealth
大體而言,世間人所最先追求的是財富。因為沒有財富,生活會過得很苦,所以財富是第一個努力追求的目標。其次是追求聰明、智慧。人除了不喜歡呆頭呆腦之外,還想要追求長命百歲--健康長壽!這三大目標人人追求不捨,古今中外,沒有例外的。佛法是要滿足我們的願望、希求的,這三樣東西能不能得到呢?能得到。常言說得好:「佛氏門中有求必應。」那為什麼有人求不到呢?是因為他不明瞭事實真相,不懂得追求的方法。事實真相就是道理!如果懂得道理、曉得方法,沒有一樣求不到的。佛跟我們講的原理、原則,就是幫助我們有求必應。因此,這重要的守則,我們要細細的體會。
The
Giving of Wealth. Generally speaking, the majority of people seek wealth as
their foremost pursuit for without it, life can be very hard. After this, people
pursue intelligence and wisdom, health and long life. Regardless of whether they
are in the east or in the west: whether they had lived in the past or are living
now, these are major pursuits of humankind. If Buddhism is supposed to fulfill
our wishes, can it provide these things for us? We have heard that “In Buddhism,
every sincere plea will receive a response.” Then why have most people not
received what they wished for? They are not aware of the true reality of life
and universe or the right method to fulfill their wishes. If we understand these
principles and truths, all our wishes can be fulfilled.
佛告訴我們,財富、智慧、健康長壽,都是屬於果報;要想得到這個果報,一定要先修因。善因得善果,惡因得惡報;有果必有因,有因必有果。這是永遠不變的真理。
The
Buddha taught us that wealth, wisdom and long life are all karmic results. If we
want to obtain the result, we must first nurture and establish the cause. Good
causes result in good results: bad causes result in bad results or retribution.
Where there is a cause, there will be a result and where there is a result,
there was a cause. This is a law that never changes and the law around which all
other laws in the universe revolve.
有人發財了!財從那裡來?絕對不是他很聰明,或他的方法很多,就能賺錢。因為比他聰明的人很多,比他方法靈活的人更多,為什麼那些人不發財而他發了財?佛跟我們講財富之得來,是前生種的因。種的什麼因呢?財布施!
Consider
someone who is very wealthy. How did this happen? It is not because the person
is unusually clever or has better ideas to make money. Many other people are
cleverer or have better ideas. Why are they not successful? The Buddha taught us
that having wealth is the karmic result of a cause planted in former lifetimes.
What was this cause? It was the giving of wealth.
所以六度裡面,布施列在第一。「財布施」得財富;「法布施」得聰明智慧;「無畏布施」得健康長壽。因此,想得財富、聰明智慧、健康長壽這三種果報,一定要修財施、法施、無畏施這三種因。世間人今生得這種果報的,大多數是前生修得的,少數人是這一生修得的。這一生如果修得很積極,這一生就得果報,不要等來生,這就是果報。果報一定要靠修因,這是永遠不變的定律。
The
giving of wealth results in obtaining wealth, the giving of teaching results in
obtaining wisdom, the giving of fearlessness results in obtaining health and
long life. Therefore, if we wish to have wealth, wisdom and long and healthy
lives in our future, we need to nurture and establish these causes in this
lifetime. Only a small number of people obtain the results from causes they
developed in their early years. Regardless of the time frame, we must develop
the cause to receive the result. This is the Law of Cause and Effect. And this
law never changes.
「布施」在整個大乘佛法裡,是菩薩修行最重要的一條。無量無邊的法門,歸納起來就是六度。這六條再要歸納,就是布施一條。所以佛首先教我們修布施波羅蜜。「布施」,一般人很難理解它真正的含意。往往聽說布施,就趕著捐一點錢到寺廟裡去。這是錯解!這樣的理解,布施太狹隘了!那裡是菩薩修的呢?
Giving
is the most important requirement for practicing the Bodhisattva way. If we
could sum up all the methods in Buddhism, we would find that all methods accord
with the Six Paramitas. When we condense the Six Paramitas, we find that their
essence is giving. One of the types of giving is that of wealth. When most
people hear this, they often think of donating money to a group, church, temple
or way place. This is wrong because such thinking is too narrow in meaning and
is far from the true Bodhisattva way.
其實在日常生活中,念念為別人,不為自己,就是布施、就是供養。所以人人天天都在修布施波羅蜜,天天都在行菩薩道,只是不懂得,不知道而已。譬如說早晨起來,你把家人盥洗的東西都準備得好好的,早餐、茶都燒好了,你是在布施、供養你一家人啊!你在行菩薩道,修布施波羅蜜,在修普賢菩薩的廣修供養。你看你心裡多快樂。能這樣領悟就不會說:「哎呀!家人都把我當老媽、下女、傭人,要我天天去侍候他們。」這樣天天發牢騷,所有的布施功德都沒有了。你看,念頭一轉,牢騷、痛苦就變成布施波羅蜜,立刻就得到佛法快樂和智慧的實益。
Selflessly
remembering the welfare of others is the giving of wealth. Thus, everybody is
practicing the giving paramita daily and in this way, we are emulating
Bodhisattvas. We are just not aware of it. For example, when we get up in the
morning and prepare breakfast for the family, we are practicing giving and
kindness as did Universal Worthy Bodhisattva. By doing so we will be happy. In
this way we will have no thought of “Poor me, my family regards me as a servant.
I have to wait on them every day.” If we complain like this, all the good
fortune we have achieved will vanish. But once we change our complaints and
problems into the Paramita of Giving, we will immediately enjoy the benefits of
the joy and wisdom of the teachings.
在美國有些制度,叫人不得不布施。譬如醫藥保險,人人都要買。為什麼呢?怕自己生病的時候,醫藥費付不起,所以先買保險,由保險公司替你付醫藥費。在每個月繳醫藥保險費的時候,如果是為了自己生病而做準備,如此,將來一定會生病;不生病,這些錢沒有辦法開銷啊。如果念頭一轉:我是在修布施、修供養;幫助那些有病的人,供養那些有病的人。這樣布施出去,你一生永遠不生病。為什麼呢?你修的是不生病的因啊!你布施、照顧老人,將來你就得善果!即使老了,也會有許多年輕人關懷你、照顧你、侍候你!種什麼因一定結什麼果報。
In
the US, some social practices are actually giving. Most people pay for medical
insurance for protection against catastrophic medical bills in the event they
become ill. However, we are preparing for a possible illness when we make our
monthly premium payments. In this way, we are bound to become ill. If we do not,
then we will have wasted our money. But if we change our way of viewing this to
the thought that our money has been used to help those that are sick, then we
will have practiced giving and will never become ill. Why? Because we have
developed the cause of no illness. If we give to and look after aged people, we
will receive good karmic results in the future. When we ourselves become aged,
then others will come to take care of us.
再說一個人服務在公司行號裡,每天努力工作,如果是為了要多拿一點錢,或是為了地位要慢慢升高,那就不是布施了。如果能存這樣的心:我今天努力的工作,是布施這個公司、是供養社會大眾,加薪與升遷非我所求,那是在行菩薩道。以菩薩的施捨心在做工作,永遠不疲不厭,會愈做愈快樂。這就是俗話常說:人逢喜事精神爽。假使事情是自己不願做又不得不去做,就會疲倦、會討厭。反之,歡喜、高興做的事情,會愈做愈有精神。我今天到世界各地方跟大家介紹佛法,是我歡喜做的!這是法布施啊!你們不懂的,我來教給你們,告訴你們,是希望大家都能減少煩惱、痛苦,都能得到佛法的喜樂和智慧,來充實提昇生命和生活美滿!
An
employee who works very hard every day to make as much money as possible or to
receive a promotion is not practicing giving. However, if this employee works
hard just to benefit the company and society, and not for the sake of money or a
promotion, he or she is cultivating giving and will never be tired. I, myself,
enjoy traveling around the world to help people to understand the Buddha’s
teachings, and in this way, am practicing the giving of teaching. I help others
to better understand how to change their lives in the hope that they will be
able to reduce their troubles, obtain joy and wisdom and thus be able to lead a
better life.
我在一九八四年,第三次到洛杉磯,一下飛機,講堂已經佈置好了,馬上就去講演。一天講九個小時,還要我站著講,底下的人坐著聽;坐著聽的人累了,我講的人不累,愈講愈有精神,愈講聲音愈大。為什麼呢?因為觀念、心境不一樣。假如我講經,計算一個小時要拿多少鐘點費,再看看聽的人不起勁,那就會疲倦、厭倦了。我不是為了這個來的,我是以無比歡喜的心把無上、甚深、微妙的佛法介紹給大家。這個歡喜就是法喜啊!是最好的營養。今天大家講求這個營養那個營養,那是假的啊。看看佛門裡面的「禪悅為食」。禪是什麼?心地清淨;悅是心地歡喜,這才是最滋養的(最豐富的滋養),所以健康不在飲食!得歡喜心、得法喜,就會健康、長壽、年輕、不衰老。憂能使人老、使人病,每天愁眉苦臉的,容易生病,衰老也會非常之快。歡喜是健康的因素,它是從布施波羅蜜得來的。
In
1984, I made my third trip to Los Angeles. I went straight from the airport to
the site where the speech was being held and began a talk that lasted nine
hours. I delivered the talk while standing but at the end, it was the listeners
who were tired, not I. The longer I spoke, the more energized I felt and the
stronger my voice became. Why? Because I was so enthused about introducing the
profound and subtle Buddhism to the listeners. This is the joy of teaching
Buddhism and frankly, the best nutrition. Nowadays, people talk a great deal
about health food. But it is false nutrition. Buddhists talk of keeping a pure,
quiet and happy heart. Having this heart and obtaining this joy will enable us
to remain healthy and young. Worry will only make us old and sick.
我們再舉一個例子來說明,諸位在此地,汽車都買了保險。為什麼呢?發生車禍的時候有人賠償。如果你念頭一轉:我這是修布施,是幫助那些出車禍的人。如此你這個車永遠不會出車禍,永遠有佛菩薩加持你。諸位看看,念頭一轉,就是菩薩;念頭不轉,就是凡夫!菩薩跟凡夫有什麼差別呢?一個是覺,一個是迷。迷者--樣樣為自己;覺者--樣樣為眾生。樣樣為眾生,自己得的好處真正不可思議,沒法子想像!樣樣都為自己,得到的好處一點點,而且得到了就沒有了。你說,誰是聰明?誰是傻瓜?所以說要念念為一切眾生,不要為自己。今生,你有財富、有錢,是福報;用錢是智慧。錢,能用在社會上,能用在大眾上,這是大智慧,是真正會用錢的。假使處處為自己著想,那是很笨的,修來的一點點福報,沒幾天就享完了。如果能念頭一轉,將福報布施給眾生,福報就更增盛,直至無有窮盡。布施的內涵無量無邊。我們每一個人,每天在日常生活中,隨時隨地都可以修學。只要念頭一轉,就是行菩薩道;轉不過來,就是六道凡夫。以上財布施,只是略舉幾個例子說明,諸位自己要多多去體會,多多去思惟,就會做得圓滿。
Today,
most people have car insurance. If we think that we are making payments just to
help those who may encounter accidents, then we will never encounter misfortune,
because we have given of wealth and compassion. So, our way of thinking makes
the difference in whether we are a Bodhisattva or an ordinary person. What is
this difference? A Bodhisattva is awakened and always does things to benefit
others, whereas ordinary people are always doing things to benefit themselves.
When we do everything for others, we can get wonderful benefits, too wonderful
to imagine. The kinds of giving are boundless and can be practiced any time, any
day, any way.
財布施,在佛法裡面又把它分為內財與外財。外財是身外之物,內財就是身體。在醫學界裡,有許多捐贈眼角膜或捐贈內臟者,這是內財的一種。再者,我們以體力去幫助別人,也是內財布施。如果我們給人家工作不求報酬,就是義務的工作(義工),這也是屬於內財布施。
In
Buddhism, the giving of wealth consists of external and internal wealth.
External wealth is comprised of worldly possessions whereas internal wealth
concerns our body. For example, organ donation is an example of the internal
giving of wealth as is helping others physically. If we volunteer to help others
without expectation of benefit, we are again practicing the giving of internal
wealth. We can practice this giving of internal wealth all the time.
由此可知,我們隨時隨地都在做布施,就是沒有那種布施的心,所以不是行菩薩道。假如我們有一顆布施的心,那麼每天時時刻刻,統統是修六度,統統是修菩薩法。所以菩薩法跟凡夫不同的地方在那裡?就是在那一念心;一念覺--為一切眾生,就是佛菩薩;一念迷--為自己,就是凡夫。所以佛家善惡的標準:凡是為自己的都是惡,為別人的都是善。這個初學的人聽了很難懂!人,為什麼不為自己呢?諸位要知道,凡夫所以不能成佛,是由兩種執著障礙。第一種是我執,第二種是法執。
We
see that in the Buddhist criteria for good and bad, all deeds arising from the
wish to help others are good and all deeds arising from selfishness are bad.
This may all be difficult for a beginner to follow. Why should we not benefit
ourselves? The reason why ordinary people cannot attain Buddhahood is due to the
two attachments of self and all knowledge.
我執要是破掉了,就證阿羅漢果;法執破盡了,就成佛。那些念念為自己的人,我執天天在增長,即使修一切善法,也只是增長執著而已。因為執著不能破除,所以佛說這是惡。你不想出三界,那就另當別論,想出三界,一定要破我、法二執。我執就是煩惱障,煩惱的根源;法執是所知障的根源。
By
ridding ourselves of self-attachment, we attain the level of Arhat. By ridding
ourselves of the knowledge-attachment, we attain Buddhahood. If our every
thought is to benefit ourselves, our self-attachment will grow daily. Even as we
plant some good causes, we will only increase our attachment. The Buddha told us
that if we wished to transcend the cycle of birth and death, we must rid
ourselves of both self and the knowledge-attachment. Self-attachments are
afflictions that hinder us from attaining purity of mind. Knowledge-attachment
hinders us from uncovering our all-knowing wisdom, our true wisdom.
(2)法布施
The Giving of Teachings.
第二種是「法布施」。法布施是智慧、聰明、才藝的修因。因此,它包括的範圍也非常廣泛。它通常被分為世間與出世間一切法,就是佛法與世法。凡是別人想知道的、想學習的,只要我會、我能,就熱心的去教導他,這都是法布施。所以法布施不一定是講經說法,講經說法是無量法施當中的一種。譬如說,甲燒得一手好菜,乙不會,但很想學,甲就盡心盡力的教導乙,這也是法布施。又如某人不會做工程,我會做,我指導他、教他,也叫法布施。
The
second form of giving brings us wisdom, intelligence and skill. Generally, it
falls into two categories: Buddha’s teachings and worldly teachings. To
enthusiastically impart all of our knowledge to others, who are interested in
learning, is the giving of teachings. It is not limited to the teachings of
Buddhism. It could be teaching others cooking, engineering, etc. It is the
unconditional and free imparting of knowledge or skills in any field.
對小朋友講解小學課程,也是法布施。乃至於各行各業無盡的知識、技術,沒有條件、不計酬勞的傳授,都屬於法布施。要是有代價、收學費的,那就不是布施了。或許有人會問:現在學校老師每個月拿薪水,他們教小孩,這算不算法布施呢?這就在於教師的一念心。如果教師是為了教育下一代,不是為名為利,那就是布施。如果是為薪水,或是為了升等,想從講師升副教授、升教授,那就不是法布施了。真正修法布施的人,是非常熱心,不疲不厭的。不是修法布施的人,名利得不到,就消沈、灰心了,教導也就不夠熱心,動力是有限的。所以菩薩總是以無盡的悲心去利益一切眾生,絕對沒有條件的,特別是在佛法。
A
schoolteacher who instructs out of the sincere desire to help others is also
practicing the giving of teaching. A teacher who does so just to earn a living
or prestige is not. A genuine practitioner of the giving of Dharma is very
enthusiastic and is never weary of giving. When we give for self-benefit, we
will become disappointed upon failing to obtain prestige or other benefits and
will thus loose our enthusiasm. On the other hand, a Bodhisattva is always
compassionately working for the benefit of all sentient beings and never
attaches any conditions to what is given.
佛在無量壽經上告訴我們,一切布施中,法布施為最。此處法布施是指佛法布施。因為世間的法布施不究竟,唯獨佛法布施能夠幫助一切眾生,進而獲得無量的智慧,無盡的德能、才藝,斷煩惱、了生死、出三界、成佛道。這種布施才是最圓滿、最殊勝的,唯獨大乘菩薩法裡面才具足,所以一切諸佛如來無不讚歎。看看我們佛教界,布施經典是最重要的一項;其次是講經說法的錄音帶、錄影帶;再就是接受各方邀請,把佛法介紹給大眾,推廣到社會,這統統是法布施。
In
the Infinite Life Sutra, the Buddha told us that of all the kinds of giving,
that of the teachings is foremost. Worldly teachings do not get to the heart of
the matter. Buddhism is a perfect education, which can help us to attain the
boundless wisdom, virtue and skill to enable us to be free of all worries, leave
the cycle of birth and death, put an end to reincarnation and ultimately to
attain Buddhahood. This giving is perfect and remarkable, and is only found in
Mahayana Buddhism. All Buddhas praise this giving. In Buddhism, the most
important form of giving is that of books, audio and videotapes, CDs, as well as
that of accepting other’s invitations to lecture and thus, to create
opportunities for them to learn the Buddha’s teachings.
可是現在我們把經本翻開,後面往往印著「版權所有,翻印必究」,或是「版權所有,不准翻印」,這就不是法布施了。這是什麼?是商人在賣書啊!法施的功德利益統統都沒有了,那只是世間商人開書店做買賣而已!錄音帶也是「版權所有,不准拷貝」。甚至於少數請講經的,也要先談好供養--講多少小時,給多少供養--這也變成買賣了,這都不是布施。所以菩薩行一定只為利益眾生,絕對不為自己。假如某個地方沒有供養,但是大眾真正渴望佛法,佛菩薩就自己出路費滿眾生的願,絕對不勉強不為難任何一個人,只要大家真正得到佛法的殊勝利益。
However,
many currently circulated Buddhist materials are printed with copyright
warnings. These are not the giving of Dharma but are commercial endeavors. Some
Dharma masters, when requested to speak, ask how much they will be paid. These
are not the true giving of the teachings. The act of a Bodhisattva is to benefit
others, not self. If a person truly wanted to learn of Buddhism, a Bodhisattva
would simply go to them to fulfill their wish. They would never do anything that
would make it difficult for any person willing to learn, as long as the person
could receive the true benefits from Buddhism.
(3)無畏施
The Giving of Fearlessness
第三種叫「無畏布施」。在眾生身心不安、恐懼、害怕的時候,能夠幫助他,消除他的恐懼,這一類的布施叫做無畏布施。其範圍也是非常的廣泛。譬如國家受到外國的侵略、戰爭;在這人心慌亂的時候,從軍到前方去抵抗敵人、保護後方,使後方人民能夠安居樂業,這是屬於無畏布施。又如:有人晚上走路會害怕;有的怕鬼,有的怕強盜,而路又很長,我能送他回去,陪他一程,他不害怕了、心安了,這也叫無畏布施。其他的例子就不必多舉。由此可知,只要叫眾生身心安穩,離開一切恐懼,統統叫無畏布施。無畏布施得的果報是健康長壽。說到這個地方,我特別提醒同修們,吃素食是屬於無畏布施,一切眾生看到你都不會害怕。為什麼呢?因為你不會傷害他;真正做得圓滿,得健康長壽的果報。再加上法布施得聰明智慧,財布施得財富,這是人生最迫切、最基本的需求,我們想要這三種果報都得到,就要認真去修三種布施。
This
form of giving has broad implications as it helps to remove the fears and
insecurities of others. For example, if foreign forces were invading our
country, we could join the army to help protect the citizens. If someone was
afraid to go home alone at night, we could offer to go with him or her. Being a
vegetarian is another example, because if we all followed this practice, then
all living creatures would no longer regard us as a threat. Any act that helps
sentient beings feel safe and secure is the giving of fearlessness. In doing so
perfectly, we will definitely gain health and long life.
在中國歷史上,財富、聰明、智慧、健康、長壽,最大、最圓滿的,就是乾隆皇帝。他「貴為天子,富有四海」,兼俱聰明、智慧、健康、長壽。他做了六十年的皇帝,還做了四年的太上皇。他自己說:「古希天子。」自古以來希有的。那是真的,一點都不假,也不是他誇口。這是他在過去生中,生生世世,都修清淨圓滿的財施、法施、無畏施,才得這麼大的福報!
Emperor
Qian Long of the Qing Dynasty, attained wealth, intellect, wisdom, health and
long life. “Honorable as a great emperor and wealthy as one who possesses the
entire world”. He was truthful, clever, wise and lived a long life. He was
emperor for sixty years and Supreme Emperor, Father of an Emperor, for four
years. He was endowed with these great virtues because in his previous lifetimes
he had practiced the cultivation of the Giving of Wealth, Dharma and
Fearlessness.
佛在大乘經上,常常教導我們,菩薩一定要修布施波羅蜜。波羅蜜是「究竟圓滿」的意思。怎樣把布施做到究竟圓滿呢?這是菩薩重要的一個課題。我們在日常生活中,從早到晚處世、待人、接物,只要轉一個念頭,時時處處無不是在修布施。但是這個不圓滿、不究竟。究竟圓滿的布施,是放下、是捨、是幫助他人。我們應當怎樣放下呢?放下就要能「捨」。捨後面有一個字--得--。小捨就小得,大捨就大得,不捨就不得。
The
Buddha teaches that Bodhisattvas must practice the Paramita of Giving. Paramita
means perfection. The question is how can we practice giving to the state of
perfection? We do so simply by turning our thoughts around, by no longer
thinking of ourselves but solely of others. In this way, we will be practicing
“giving” anytime, anywhere. But, we will not yet have achieved perfect giving.
Perfect giving is to let go, to be willing to give all that we possess and to
help all others. Giving and gaining are one. If we have not practiced giving, we
will not gain. When we give less, we gain less. When we give more, we gain more.
佛告訴我們究竟圓滿的捨是什麼呢?各位,你有沒有煩惱?有!那為什麼不把煩惱布施(捨)掉呢?你有沒有憂慮?你有沒有牽掛?你有沒有生死?有沒有輪迴?把這些東西全部都布施掉了,那你就得大圓滿、得大自在了。這才是究竟的布施,也就是布施波羅蜜。我們要從身外之物,練習慢慢的捨,捨到一切都能捨,最後連煩惱、生死都捨掉了,那才能夠恢復自性的清淨光明。
Do
you have fears, worries? Do you have birth and death, reincarnation? Why are you
not willing to discard them? Giving is to part with all of these to attain great
perfection and great freedom. This is the ultimate perfect giving, the Paramita
of Giving. We start by parting with our material possessions and gradually part
with everything. If we are able to let go of our afflictions, birth and death,
then we will uncover the purity, wisdom and abilities within our
self-nature.
2、持戒
The Paramita of Abiding by the Precepts
第二是「持戒」。持戒就是守法,世出世間一切事物,無論大小,都有它的法則,一定要循著法則,才能夠做得圓滿、快速。六度裡面的持戒是要我們平常守法,並不單指受持五戒、十戒(這是根本戒)。在家庭方面,有家庭的規矩,父子、夫婦、兄弟,這是倫常,他有長幼,有自然的一種秩序,絕對不能顛倒!一顛倒,家就亂了--父不父、子不子。就燒飯而言,燒飯也有順序--洗米、下鍋、調溫度,不按這個法則,飯就煮不好,也煮不熟。炒菜,下鍋也有先後,乃至於學習,也都有次序和方法。
The
second Paramita is Precept Observation, which means abiding by customs, rules,
regulations and laws. Everything, big or small, worldly or beyond, has their own
natural laws. We need to follow these for only by doing so, can we accomplish an
undertaking quickly and perfectly. For example, within the family, we need
domestic etiquette or seniority in human relationships to guide the behavior
between parents and children, husband and wife, brothers and sisters. The manner
of how things are accomplished needs to be followed. This is similar to cooking
rice; we wash it, put it into the pot and then cook it. Without following the
proper sequence, the rice will not be properly cooked.
學佛,佛家的方法更是精嚴。我們要想在佛法上有所成就,必須要遵守佛教給我們的修學次序,先從發大心起。大心,就是要度一切眾生的願心;然後斷煩惱、斷習氣,再學法門,最後是圓成佛道。成了佛,才有能力廣度眾生,才能夠圓滿實現第一誓願--眾生無邊誓願度。否則的話,光說,做不到,便成空願。
This
is even truer in learning and practicing Buddhism. If we want to achieve, we
must follow the guidelines told to us by the Buddha: the Four Great Vows of
Buddhas and Bodhisattvas. First, we vow to help all living beings. After that,
we discard all worries, habits and attachments, to end all afflictions. Only
then do we master all methods. Finally, we attain Buddhahood. Only when we
become Buddhas, will we have the ability to help all beings and thus perfectly
achieve the First Great Vow, “Sentient beings are innumerable, I vow to help
them all”.
也許有人會問:「一定要成佛?做菩薩不行嗎?」須知,菩薩雖然度生,不能度階位比他高的菩薩;縱然是等覺菩薩,也不能度同階位的等覺菩薩;成了佛,等覺菩薩也在度化之內了。因此,一定要成佛道,才能夠廣度九法界一切眾生。有這個願,慈悲的力量就會發出來,就能夠精進不懈。
Some
may ask, “Is it really necessary to attain Buddhahood? Won’t it be enough to
become a Bodhisattva?” Although a Bodhisattva can help beings, he is unable to
help a Bodhisattva who is equal or higher in attainment. For example, an
Equal-enlightenment Bodhisattva cannot help another Equal-enlightenment
Bodhisattva. However, a Buddha can help them as well as all others. Therefore,
only when we attain Buddhahood, can we perfectly help all beings in the
universe. With such a vow, we can generate the great compassion to help others,
to be diligent in severing our afflictions and mastering all methods.
現在人,雖然是天天念四弘誓願,願心,沒有發出來。為什麼呢?因為還有是非心、人我心、好惡心。所以他有分別,某甲跟我很好,我度他;某乙我討厭他,我才不度他呢。如此,便要在「眾生無邊誓願度」底下加註解--某些人我不度。如此,便不是真願,不是圓滿的願。因為圓滿的願心一發,就是菩薩,是沒有分別的。所以華嚴經上初住菩薩,叫初發心菩薩,叫發心住。這種心就叫菩提心,是不得了,不可思議的,絕不是六道凡夫的心量。
Today,
many practitioners have not yet sincerely generated their vows although they
recite them daily. Why do I say this? Because they still have the mind of
discrimination: ideas of favoring and disfavoring, self and other, love and
hate. Consequently, they practice discrimination. They help people they like and
ignore those they dislike. Theirs is not a genuine vow, is not a perfect vow. A
perfect vow is that of a Bodhisattva and arises from the non-discriminatory
mind. The Bodhi mind. It is wonderful, inconceivable and far beyond the minds of
ordinary people.
佛常常教我們「慈悲為本,方便為門」。就是教我們如何過日子,怎樣生活。平日存心要慈悲,做事要有方法,並且做到恰到好處。要知,方法裡面還有方法,方法重重無盡啊!所以這兩句話不侷限在狹隘的學佛,日常生活中要普?用上。如這一段給大家介紹的六度,是六大綱領、六個方法;每一度裡,又有許多的方法,可見方法是重重無盡啦。只要能夠善於運用,那有不自在的!那有不快樂的道理呢?這是持戒波羅蜜。