般若有十種利益。
你若修般若，就得到這十種的利益；不修般若，就沒有這十種的利益。般若就是智慧，智慧就是不要執著。沒有執著，就是有智慧，你有所執著，就是沒有智慧。所以說「般若常明」。這般若常明；就是指智慧光常常照耀。
第一種的利益是什麼呢？是「不取施相」，不取布施相。這「取」就是「取緣有」那個取，十二因緣裡頭有個取，就是這個取。你有智慧，就不取施相。你要取施相，就有所執著；不取施相呢，就無所執著，也就是三輪體空。
什麼叫三輪體空呢？三輪，就是「施者」，布施的人；「受者」，被布施的人，這是兩種；中間又有一種財物，所施的這種財和這種物質。你要是執著你所施、你能施，有個能施，有個所施，「能、所」不忘，這有所執著了。三輪體空呢？就是也沒有一個能施，也沒有一個所施。能施，就是布施者；所施，就是受布施的那個人。那麼三輪體空，也沒有一個布施的人，也沒有一個被布施的人，那麼中間也沒有這些財物。不是沒有，就是不執著，這叫不取施相––沒有施者，沒有受者；也沒有一個能施，也沒有一個所施；也沒有一個能受，也沒有一個所受。這「能、所」都沒有啦！這叫不取施相。這第一種的利益。
為什麼你布施，還要三輪體空、無所執著了？你若布施了，「喔！我布施了幾百萬，這個功德你說多大呀！」就像那梁武帝似的，問菩提達摩說：「我造了這麼多寺院，修了這麼多橋樑，又度了這麼多出家人，你說我有功德沒有？」要是達摩祖師說：「啊！你有功德了。」這就順乎人情來講佛法。所以達摩祖師是不順乎人情，來說真佛法的，來講真佛法，所以他說：「沒有功德」。
這沒有功德，也就是不取施相。你有施相，就有所執著了；沒有施相，就無所執著。無所執著這個功德，猶如虛空，在虛空裡都是你的功德，可是你不要執著。這是第一的利益。
第二是什麼呢？「不依戒」。戒，就是持戒的戒，受戒的戒。不依戒，說：「那不要受戒了吧？不要依照這個戒來修行吧？」不依戒和不取是一樣的，就是叫你不執著。
你不要以為「我持了戒了，我有了修行了，喔！我懂了佛法了。」不要有這種執著。你要不持而持，持而未持，這叫不依戒。你也不以為你自己是修戒律，你就守戒律，也不要以為你守得，「你看我是一個真正守戒律的人了，我是個律師啊！」這有所執著了，有了一種我相。這個戒就教你無我的，你要有了我相呢？那就不依戒律修行了。沒有我相，連我都沒有，什麼地方又有個戒呢？說：「那連我都沒有，我要殺人、偷盜，我就想沒有我，不是我殺的，那不就也是不執著嗎？」那個不執著可是有罪過，你不執著是有功德的，所以你不要誤會了佛法，你不要走到邪知邪見裡頭去，跑到那個地方，那叫豁達空。豁達空，就是什麼都不相信，什麼也沒有了。
不依戒，就是不持而持。你看那是不持戒，但是他是持戒了，持而未持；你看那是持戒，他又無所執著，好像沒有持戒似的，這是真正的一個持戒。這第二種利益。
第三種利益是什麼呢？「不住忍力」；般若波羅蜜不住忍力。不住，也就是不執著，不執著我有個忍，我有個能忍、所忍。你要有一個忍存在，那還不是真忍；真忍就沒有忍，說：「沒有忍，就不忍了！」你不忍，那更沒有忍。這忍是怎麼樣？忍而不忍，不忍而忍。雖然忍，是若無其事的，根本就沒有忍的存在，「我修忍辱了！」那你又頭上安頭了，頭上安出個頭來！忍就是忍了，還為什麼我忍了？為什麼要有個我忍？所以真修道的人，要明白諸法空相；不明白諸法空相，那是不能修道的。這是第三種的利益。
待續 |
|
The Ten Advantages of the Perfection of Prajna:
If you cultivate Prajna, you will obtain these ten advantages. If you don't cultivate it, you won't obtain them. Prajna is basically non-attachment. Non-attachment is wisdom. As long as you are attached to things, you have no wisdom. If you are unattached, the light of wisdom is ever present.
1. One will not grasp at the mark of giving. If you grasp at the mark of giving, you are attached. If you don't grasp, then you are not attached. One should give in such a manner that the "three aspects are empty." By this we mean the giver, the receiver, and the gift. If you are caught up in your ability to give, in the gift, or in the person you are giving to, then you are attached. One should give in such a way that there is no attachment to the mark of the giver, the gift, or the receiver. If you give, thinking, "I gave several million. How much merit do you think I have?" then you are like the Emperor Wu of Liang who asked Patriarch Bodhidharma, "I have built so many temples and bridges, and allowed so many people to leave home. How much merit do I have?"
If Patriarch Bodhidharma had said, "A lot," he would have just been following worldly thinking. Instead, the Patriarch spoke the genuine Buddhadharma, which doesn't just go along with worldly sentiments. He said, "No merit!" This is just "not grasping at the mark of giving." Without the mark of giving, there are no attachments. Without attachments, one's merit is like empty space. Empty space is entirely filled with merit. But you must not be attached.
2. One will not become dependent upon the precepts. This doesn't mean that one won't receive and keep the precepts. It means that one won't be attached; one won't grasp at the precepts. One won't think, "I keep precepts and know how to cultivate. I understand the Buddhadharma!" That's just attachment. One should keep the precepts and not hold on to them. Keep them as if not keeping them. One shouldn't think of oneself as a "keeper of the precepts." Even if one keeps them very well, one shouldn't get arrogant about it and think, "I am a Vinaya Master!" That's just another attachment to the mark of self. The precepts are for the purpose of getting rid of the "self." One must not get conceited and full of the mark of self, thinking, "I cultivate according to the rules." If one gets rid of the mark of self, then there isn't any "I." If there isn't any self, how can there be a precept holder?
"If there isn't any me, then I can go out and kill, steal, and rob and it won't count, right? That's being pretty unattached, isn't it?" someone may wonder.
One form of "nonattachment" reaps offenses, while the other creates merit! There is a difference! Don't misinterpret the Buddhadharma and try to twist it into this and that. You can't use it as a rationalization for nihilism.
Not being dependent on the precepts means that one keeps them without an attachment to keeping them. One keeps the precepts, but not in an obvious way. That is true holding of the precepts.
To be continue
|
