【生活】三轮体空真布施 Real giving with 3 empty-natured essentials | 性仁法师开示 | 美佛寺

我们作为一个大乘佛教的修行者，『六度』是我们修行的核心，是我们每个佛弟子修行的重中之重。布施、持戒、忍辱、精进、禅定和智慧，称为『六度』。这六度又称为『六波罗蜜』。甚麽叫『波罗蜜』呢？就是『到彼岸』的意思。这『六度』是六种方法，从此岸到达彼岸的六种方法。从这个娑婆世界，到达快乐的彼岸的六种方法。我们作为一个大乘的佛弟子，我们大家都喜欢做布施。但是我们在做布施的当下，我们一定要遵从释迦本师的教导，要做到『三轮体空』。要不然的话，很容易生烦恼。本来布施是一件十足的好事，结果成了坏事。造成自己的利他心也倒退了，以后再也不去行布施了，更无法继续修行菩萨道。这个真的是得不偿失，很划不来。

所以作为一个大乘佛弟子，能够布施和会布施，是完全两码事。我们在座的同修，不管你是有钱还是没钱，不管你的家庭是否富裕还是贫穷，我们每个人只要有心，都可以做布施。但是每个做布施的人，不等於每一个是会布施的人。怎麽说呢？真正一个会布施的人，要做到『三轮体空』。甚麽叫『三轮体空』？就布施来说，施者，受者，和所施之物，谓之『三轮』。就是我们行布施之后，此三轮相，不存於心，我们不起执着之相。名为『三轮体空』。大家知道，我们大乘佛法提倡：【诸法因缘生，诸法因缘灭】，【因缘所生法，我说即是空】，【未曾有一法，不从因缘生】。一切法的体性，本来是空的。从本性的角度来说，一切法皆空。所以这里讲的『三轮体空』，就是『一切法本空』的道理。叫我们在布施的当下，能够观照『一切法皆空』的真理。我跟大家解释一下这个『三轮体空』的道理。第一轮，『施空』，谓能施之人体达『我身本空』。

我现在的身体，是四大五蕴假合之身体，根本就没有一个能施的『我』存在。既知无我，因缘和合而有，那也就不存在布施所产生的福报，是名『施空』。这是第一轮空，『施空』。第二轮，『受空』。体达本来没有一个我为能施之人，也没有他人作为所施之对象。能施不存在，所施的对象自然而然也就不存在。是名『受空』，这是第二轮，『受空』。第三，『施物空』。『物』，指的是钱财珍宝等物，就是布施的东西。前面讲到受空和施空，既没有一个能施的我，也没有所施的对象。这里讲到更没有布施的东西。这个世间，没有一样东西是属於我们的。没有甚麽东西，我们是可以主宰的。本来无一物。岂有此物，而为所施。没有任何一物，是我们所能布施的。是名『施物空』。这个是『三轮体空』。为甚麽行布施的时候，要做到三轮体空呢？

我跟诸位同修讲，这个道理非常简单。大家有没有想过，如果一个布施的人，不能将能施之人、所施之对象和所施之物，三轮观空的话，那麽他在布施的时候，心里面肯定会有念、有住、有相。如果他心里面有相、有念、有住的话，那他心里面肯定会有所求。有所求，就会产生种种的执着。所得的善报，终究在三界六道轮回之中。如果遇到不好的缘的话，布施了之后，心地产生后悔之心。那必将跟受施者结下恶缘。所以这里提倡，我们行布施的当下，应该心存：『布施者乃空性，所施之物亦是空的，受施者也是空的』。三轮体空。见空性即见佛，见佛即解脱，即了生脱死。如是的布施，才是真正的如法布施，才会与道相应。所以下一次诸位同修如果到寺院行布施，在布施的时候，一定要做到『离四相』，『三轮体空』。无我相、无人相、无众生相、无寿者相。没有一个布施的我，没有布施的对象，更没有布施的东西。

我经常见到许多同修来寺院做布施。据我的观察，我的仔细观察，我觉得大多数人都是有相布施来的，并且他们的相是那麽地重，那麽地执着。贡高我慢之心，分别心是那麽地大：这个法师对我很好，这个法师长得很庄严，这个法师以前曾经帮助过我，我红包包大一点点，钱给多一些些。那个法师长得很难看，我也不认识，并且听说刚刚出家，小沙弥一个，并且还是半路出家，那我不要供养。或者要供养的话，我意思一下就可以了。我跟你说，沙弥虽小，但不可小视。如果人家精进用功办道，说不定比你我都要来得更早成佛。所以大家在布施的当下，不可以起轻慢之心，不可以起执着之心。要做到平等施，要做到无分别施。否则的话，你在布施的时候，你会徒增烦恼。不但没有功德，反而会造业。因为如果是有相布施，不是三轮体空的话，那你在布施的当下，你肯定会有所执着，肯定会有这样的概念和想法：他是布施的人，别人是受施者，更执着他所布施的东西，就会产生种种的烦恼和执着。稍有不如意，还会生起失望之心，甚至嗔恨之心。如果更为严重的话，还会造恶业，尤其是口业。那麽真的是得不偿失。非但没有功德，反而造就罪业。所谓无明烦恼之火能烧功德之林，还真的是这样。太划不来了，太得不偿失了。

所以请大家务必要观照、要反省自己的内心，以免在布施的当下前功尽弃。讲到这里，有些同修会纳闷：既然师父讲布施要做到三轮体空，既然一切法皆空，那我还要布施吗？有必要做布施吗？那我布施的时候还会有功德吗？我跟大家讲，你这个担心是多余的。《金刚经》说得特别好：【是福德，即非福德性，是故如来说福德多】。同样的道理，所谓功德者，即非功德，是名功德。你不执着福报，不执着功德，那不等於你没有福报、没有功德，不是的。不执着，那才会有真的大功德、大福报。那才是真正的清净大布施。所以讲到这里，大家应该明白，所谓的『布施』，要真正做到三轮体空，离四相，那才会真正会布施的人。希望我们同修，都是属於那些会布施的人。感恩大家，阿弥陀佛！

主讲

性仁法师

宣讲於洛杉矶美佛寺

2020年08月16日

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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!