Nan Huaijin: The opening of the Diamond Sutra's "Colorless Giving"

南怀瑾：金刚经“不住色布施”的开示

amitabha. If you continue to give without acting, you will have boundless merit and boundless blessings, which can speed up the process of becoming a Buddha.

-----Zhuge Changqing

Nanwu Master Sakyamuni Buddha.

Namo Amitabha.

Blessed life is limitless.

Confucius, the most holy of all.

To have a good fate in life, we must do good deeds and accumulate virtue.

To do good and accumulate virtue is to learn to give up.

So the ancients said, "Give up, give up, give up is what you get.".

Zhuge Changqing's research found that the ancient and modern achievers are those who are good at giving and giving.

The Buddha Sakyamuni Buddha once made an announcement of the great realm of "giving without mercy" in the Vajra Sutra. Master Nan Huaijin also made a presentation based on the actual situation.

Next, Zhuge Changqing shared the information about almsgiving with those who were destined:

1、 What is charity?

amitabha.

In life, we are used to call doing good deeds and accumulating virtue.

Buddhist culture calls doing good deeds and accumulating virtue "giving".

Giving is one of the six degrees of practice and the first of them. Zhuge Changqing: Six degrees are "giving, keeping precepts, enduring humiliation, improving, meditating, and prajna".

Six degrees are the six main contents of Mahayana practice, the right path of Bodhisattva, the total line of taking all Bodhisattva paths, the way to self-measure others, the cultivation of both wisdom and happiness, and the fulfillment of three learning, as well as the cause and result of realizing the materialistic nature.

As a breakthrough point in Buddhist practice, charity can experience one's own body and mind, increase one's own blessings and wisdom, and accumulate one's own resources for becoming a Buddha. It should be said that giving is one of the simple, easy, reasonable and opportune ways to learn Buddhism. Therefore, the first door of Bodhisattva's Six Degrees Method is the door of giving.

（1） What is charity?

Zhuge Changqing believes that giving is to help others with his "money, body, wisdom, knowledge, courage and confidence". In Buddhism, almsgiving is divided into "financial almsgiving, dharma almsgiving and fearless almsgiving".

Using money to help others physically is money giving; To use the wisdom of Confucianism, Buddhism and Taoism to help others remove their worries and pains, to enlighten their wisdom, to have a clear mind, and to have a positive understanding of life is to give alms; Use courage and confidence to help others regain confidence, become happy, and be fearless.

（2） What are the benefits of giving?

Zhuge Changqing believes that giving has multiple functions. For example:

First, be good to yourself. Giving can cure covetousness, eradicate poverty, promote good fortune, and enlighten wisdom. In particular, it can help people to put down their ego and quickly recover their compassion and purity. Because almsgiving is the foundation of peace and happiness in the world and the holy law in the world. All sentient beings circulate among the three realms and cannot leave because of their attachment to the realm and self. The so-called realm love is the enjoyment and possession of the five desires in the world.

Second, be good to others. Giving can help the poor, inspire others, let people get care, increase kindness, and enlighten wisdom.

Third, it is good for society. Giving can spread the positive energy of kindness and good deeds, and drive the change of people's hearts.

（3） What is almsgiving, almsgiving and fearless almsgiving?

1. What is almsgiving?

Zhuge Changqing believed that giving money is to use his own money and body to benefit society and help others, so that society and all living beings can be rescued.

For example: releasing, giving food, printing scriptures, offering Buddhist monks, offering Buddhist statues, helping patients with money, helping beggars, helping out-of-school children, donating temples and Taoist temples, printing and giving Buddhist statues, opening vegetarian restaurants, opening public welfare lectures, participating in public welfare activities, doing volunteer work, voluntary blood donation, free medical treatment, establishing public welfare hospitals, building roads and bridges, and so on.

2. What method of giving?

Zhuge Changqing believes that Dharma almsgiving is to help the society and benefit the common people with the intellectual knowledge of Confucianism, Buddhism and Taoism, so that all living beings can get rid of troubles and pains, become enlightened, wise, open-minded, and have a positive understanding of life.

For example, printing Buddhist scriptures, releasing life, giving food, offering Buddhist dharma monks, offering Buddhist statues, donating temples and Taoist temples, printing and giving Buddhist statues, helping to print Confucian, Buddhist, Buddhist and Taoist scriptures, circulating Confucian, Buddhist and Taoist scriptures, chanting Buddhist scriptures, opening public benefit lectures, disseminating Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist, Buddhist.

3. What is fearless giving?

Zhuge Changqing believes that fearless giving is to use courage and confidence to help others regain confidence, become happy and fearless.

For example, release, give food, print scriptures, circulate scriptures, inspire people with success stories, encourage timid people, help people with inferiority, encourage depressed people, help people with courage and confidence, hold public welfare lectures, use Confucianism, Buddhism and wisdom to help people get rid of worries, restore self-confidence, become happy and fearless, and so on.

2、 Buddha Sakyamuni Buddha's revelation of charity in the Vajra Sutra.

amitabha.

The merciful Sakyamuni Buddha reminded people to have a great state in giving through the Diamond Sutra.

1. The Buddha Sakyamuni Buddha in the Vajra Sutra revealed that there should be a big realm for giving. The so-called great state of giving is "should have no place to live. Do it in giving. The so-called non-self giving. Do not stop smelling and touching the Dharma giving. Subhuti. Bodhisattva should be like giving. Do not live in the aspect. Why? If Bodhisattva does not live in the aspect of giving, its benefits cannot be considered".

What does Buddha mean by these teachings?

Zhuge Changqing believed that the basic meaning of Sakyamuni Buddha is:

We should do more to give and do good deeds, but after doing it, don't always worry about it. Don't think you have great merit. When you have done it, learn to put it down, and then concentrate on the new journey. Zhuge Changqing makes a metaphor here: For example, there was a man who took a train from Shanghai to Beijing. He did a good deed to save people on the train. When he arrived in Beijing, he should stop thinking about saving people on the train and concentrate on continuing to do good deeds. This is the basic realm of giving and doing good deeds.

2. Zhuge Changqing gave basic advice to those who are destined to do good.

amitabha. Those who are destined to ask Zhuge Changqing whether he doesn't pay attention to the details without giving alms?

Zhuge Changqing gave the following suggestions on charity to the world of mortals:

One is to return to the people who have done charity. It is suggested that after you have done such merits as scripture printing, Buddha chanting, and releasing food, you should return to your own and family's enemies and creditors, attached beings, predestined creatures, generations of relatives, and ancestors. Why go back? Because in our world of mortals, we have done many wrong things of killing animals and eating meat. We must give justice to our enemies and creditors.

The second is to forget these things after doing a good job. After finishing, forget the merit and virtue of giving, as if you have never done it, and continue to improve, and then enter the basic state of "giving without lust" as described in the Vajra Sutra. Remember not to talk about how many good things you have done every day. To forget, see it as "yesterday's cloud".

The third is to persevere in giving and doing good deeds, accumulate virtue and make progress. On the future journey, we will continue to do good deeds, forge ahead bravely and achieve greater freedom.

Zhuge Changqing believed that by doing these two things, it would be basically complete, and basically achieve the "lustless giving" mentioned in the Vajra Sutra.

3、 Teacher Nan Huaijin's lecture on "giving without lust".

amitabha. Teacher Nan Huaijin is the Buddha and Bodhisattva, who has a unique revelation to the Vajra Sutra.

Here, Zhuge Changqing shared with the predestined people the teacher Nan Huaijin's announcement of the "lustless giving" part of the "Diamond Sutra".

Chapter 04 of the Diamond Sutra

[Repetition. Subhuti. Bodhisattva should have no place to live. He should have no place to live. He should have no place to give. He should have no color to give. He should have no voice to smell and touch the Dharma to give. Subhuti. Bodhisattva should be like giving. He should not live in the aspect. Why? If the Bodhisattva cannot live in the aspect of giving, his merit should not be considered. Subhuti. He should have no idea of what the meaning is. What is the eastern void. He can think of no. No also. Blessed One. Subhuti. South, West and North. Four dimensions up and down. The void can think of no. No also. Blessed One. Subhuti Yes. The bodhisattva gives without living. The same is true for Ford. Don't think about it. Subhuti. Bodhisattva should be as taught.]

The title of Prince Zhaoming is "No living point for good deeds". Miraculous practice is not about walking, but about practicing. Miraculous practice means practicing Buddhism.

[Repetition. Subhuti. Bodhisattva is in Dharma. He should have no place to live. He should practice in giving. He is called "giving without color."

This is what we talked about last time, and it is also internal hard work.

Later, a popular saying in our Chinese Zen Buddhism - put it down, that is to give alms, and put everything away. The hardest thing in life is to let go. If you really let go, you will really let go. If you let go, you will give internally. When you do internal charity, you can achieve it, and you can achieve the Tao.

Here the Buddha tells you about the method of giving in Subhuti. Again, the vernacular is the second, and the second is to tell you. First, what did Buddha say? Do we still remember? Subhuti asked how to live? How to subdue his heart? The Buddha told him that this is how to live and surrender his heart. This is the first meaning.

The first meaning is very difficult to understand. Everyone has read the Journey to the West, where Tang Monk took the scriptures. When Tang Monk went to the West and saw the Buddha, the Buddha brought his eldest disciple, Venerable Gaye, and said that they came from the Eastern Sinian China. It was very hard and successful. Open the library and bring back the best Buddhist scriptures. When Tang Seng led three disciples to the library door to collect scriptures, the doorkeeper said, "Take the red envelope.". Sun Wukong was so angry that he picked up the stick and wanted to fight.

Tang Monk said, "Don't be rude. This is the last step. Otherwise, we will work so hard. Isn't it in vain?"? We have no money, but we have a cassock. We pawn it and give him a red envelope. Sun Wukong was angry and scolded, and the Venerable Kasyapa was very embarrassed. So the Venerable Kasyapa sculpted in the temple all twisted their necks and shrunk their heads. In fact, Journey to the West is only a novel. At last, when he got the classics and arrived at the gate of the mountain, Sun Wukong quarreled with Shifu, saying that the old monk could not be trusted, and asked us to pay a red packet. We had to open the sutra and have a look. The result was that there was no word in the sutra, just a blank paper. Sun Wukong immediately made a big noise. When the Buddha heard it, he called the Venerable Kasyapa to ask. The Venerable Kasyapa said, "Give them the best scripture as you ordered!"! I'll give them the best. Buddha said: Alas! Those sentient beings don't understand! They can't understand anything without words. You'd better exchange the one with words for the one with words. So the repetition is a little short. There are words in the sutra. A real classic. You don't need a word. It's empty! It is the first meaning to live like this and subdue his heart. It is a piece of white paper. Since the first class didn't understand, now I have to speak a little worse again.

nowhere to live.

Buddha told Subhuti: I tell you, how can a person who really practices practice? "Bodhisattva should have no place to live in Dharma" is this sentence.

This heart should have no place to live at any time and place. If your heart is in the empty state at any time, it is wrong, because you live in the empty state; It is wrong to say that this heart lives in the light, or in the pulse, because it is not without shelter.

"We should have no place to live and do charity"

What is practice? All thoughts and thoughts are empty, and you can lose them at any time; Even if you do a good deed, it will be gone after you finish it. Even good things don't exist in our hearts. Of course, we won't do bad things. We can do charity everywhere and have nowhere to live.

For example, today, someone criticized you and scolded you. If you were so angry that you couldn't sleep for three days, you would have been angry. Today, someone glared at you, causing you to lose sleep at night. You have lived in the other person's eyes for a long time. There is no place to live in any realm. When we look at this side, the other side is gone like a dream; Looking back at the other side, the other side passed like a dream. But we can't live without shelter. We can't put it down forever. The dog hasn't been fed! The master has not come back... Don't care about it. There is no place to live and do charity, and charity is to put it all down. Now let's tell us about the so-called lustless giving.

Colorless

What is color? In Buddhism, the color method can be divided into three types: visible color, non-visible color, extremely subtle color and extremely different color.

"Surface color" refers to the light colors in the world, such as blue, yellow, blue, white, black, and long, short, high, short, etc., which can be expressed. Even our earth, water, fire, wind and other things in the material world, including our body, can be expressed.

"Colorless" is spiritual, abstract, and cannot be expressed. For example, we all know atomic energy. What can it be? To be honest, except for those who formally study physics and science, ordinary people do not know. The energy itself is empty, because it is so powerful that it can't even be seen on the scientific instruments at last. Only know that it is such a thing, but it can't be expressed. It is called colorless.

"Extremely tiny color" means that atoms and nuclei are so small that they are almost invisible, and can be seen through scientific instruments, so it is called extremely tiny color.

The "extremely different colors", which extend to the other side of the Milky Way system, include these things in the middle of the whole universe, and are called extremely different colors.

These are the color methods. In short, color is the earth, water, fire and wind, which is our body. The so-called "Bodhisattva should have no place to live in the Dharma and act in charity" is to ask us not to live in the aspect of charity and not to have the idea of objects. For example, if you want to do some merit, give some money, or relieve a person, and then say that you have relieved a person, it is a kind of almsgiving. Buddhists who help and help others should not feel that there is an object. The idea of having an object should be discarded and not left in mind.

The merit of giving good deeds is called the merit of man and nature. It is a small reward, not a great reward for learning Buddhism. There is a big difference between merit and virtue. The Vajra Sutra focuses on merit, not merit. What is the greatest blessing in life? Understand the Tao and become the Tao. Wisdom is the greatest blessing in life. The achievement of wisdom does not mean ordinary knowledge.

Besides, when we do kungfu on our bodies, we sit there with our eyes closed. Whether we chant Buddha, meditate or chant mantras in our hearts, we all live there and give alms. He said he wanted to put it down, but he couldn't put anything down. His legs were numb there, and he couldn't stand it. Why are your legs numb? Because he lives in the color method, and his thoughts live in the color body. If the idea does not live on the body, the feeling can be empty. If the feeling is empty, you will not feel the numbness of your legs and feet. Therefore, all living beings are practicing in color, and the Bodhisattva's so-called "giving without color" is not living in this color body. Everything is put down, and the body is also put down.

Silent fragrance

"Don't stop, smell and touch the Dharma to give." When some students work harder, they hear the sound of chanting Buddha and chanting mantras. Then they feel that they have got the Dharma. Finally, they don't get the Dharma. They get nervous. Really, several of them just left and went to Yin, because he didn't understand the reason why he couldn't stop. Some people meditate. Many of the students here have experience. When they sit well, suddenly a smell of sandalwood comes. Actually, there is no sandalwood smell, but he does smell it.

Where did the fragrance come from? When your inner calmness reaches the extreme, the pure light inside your body will send out fragrance. In fact, everyone is not smelly, and the really healthy people are not smelly in their mouth fluid and saliva. There is only another human smell; As mentioned in the Journey to the West, I can tell from the smell that there is human flavor here. The monsters must eat it. It is also like that when we smell in the pigsty, we know there is pig smell. When we smell in the kennel, we know there is dog smell. Those immortals come upstairs to smell us. Alas! It's all human. I can't stand it.

I have also had this experience. After living on the top of the mountain for three years, I can't stand the human flavor as soon as I'm five or six miles away from the city. In fact, I am also human! Just because I am used to living in a deserted place on the top of the mountain, I feel very human and can't stand it. It takes a long time to get used to it. People who study medicine know that the inside of the body is not dirty, but things inside the body will taste as soon as they touch the outside air and bacteria. When we sit well and emit a kind of incense inside, if we think we have great merit and smell the fragrance of Bodhisattva, then you will live in incense, that is wrong! If you have nothing to live in, put it down quickly.

Bodhisattva who touches wonderful music.

The touch of "fragrance touch" is very important, especially for some hard-working friends here, who are unwilling to sit down when they really sit well. Your legs are numb and sad for beginners. Those who sit well have enough kung fu. Your legs are comfortable and happy. You are too happy to put your legs down. This is called Bodhisattva's inner touch of wonderful music. The body's inner touch of wonderful happiness has never been before. Bodhisattva's precepts do not allow this kind of meditation, because if you delay this kind of meditation, you will not go to spend all living beings! Everyone would like to enjoy the wonderful music of inner touch, and who would like to come and stand here to give lectures! Therefore, the Bodhisattva state is the inner touch of the wonderful music, and the touch is the feeling of the body. However, a real person who learns Mahayana Buddhism should not live in the state of inner touch of the wonderful music, but should have no place to live in giving.

"Dharma" is the realm of consciousness, which belongs to the concept, thought and spirit. If you still have an empty hole in your heart, you will fall into the Dharma. Therefore, to leave everything outside the body empty, and then to leave the consciousness behind is called learning Buddhism. That is to say, to give without stopping, to give without stopping, to give without stopping, to give without stopping, to give with fragrance and touch the Dharma. The Buddha is right to say this.

Speaking of this, the Buddha called again, Subhuti! I tell you! You see how kind the old man is to his disciples. He means children. I'll tell you later.

Wild geese fly across the sky

[Subhuti. The Bodhisattva should give like this. He should not live in the aspect. Why? If the Bodhisattva does not live in the aspect of giving, his merit cannot be considered.]

A person who learns the Mahayana Bodhisattva Way should give alms and practice in this way. He should not keep his face and all phenomena. If he keeps some phenomena in his heart, he is no longer in the realm of learning Buddhism. We use Chinese literature to describe it, that is, "the wind comes from bamboo noodles, and wild geese fly across the sky". It's like the wind blowing through the bamboo grove, the bamboo grove is blowing... After a loud wind, the wind will never stay on the leaves of the tree, and the wind has already passed; The mind of a man of practice should be the same. It is also like a flying bird in the sky. Birds fly in the air without leaving any trace. Wild geese fly across the sky and then fly over. To practice, one should have a mind and have this state. This is called Neibu Shi. Su Dongpo has a famous poem, which is also from Buddhism:

Life is like flying in the snow and mud

Fingers and claws are occasionally left on the snow

What does he say life is like? Like the bird on a snowy day, it stood on the snow and left a paw mark. After flying away, the snow came down again and covered the mark again. There is a claw mark on the snow by chance. After the bird flew away, it had already run away from the southeast and the northwest, and the claw mark would not be left.

Life is all about getting married and starting a career. When you close your eyes and open your hands, what about Hongfei? There is nothing left. This is Su Dongpo's famous saying, that is, the wind comes from bamboo noodles, and the wild geese fly across the sky. That is to say that Bodhisattva should not live in the face.

Young students should pay special attention! Recently, I found that young students are particularly fond of learning Buddhism and Taoism. I am worried about it. I often talk to young students. What are you doing when you are young? Don't be sad about what I said. It has two meanings. First of all, everything in the world is easy to learn, but learning Buddhism is the most difficult and difficult thing; The second meaning is that life can't be painted like a dog. A tiger can't be painted like a dog without being painted like a dog. I can't learn Buddhism. I don't know what you become! So, I hope to finish the principle of being a man first, and then do the study of Buddhism. But now that we are going to learn Buddhism, we must pay attention to the four words "phase"; Once you live, you can't learn anything.

Merit and merit

Merit and merit

Just now, the Buddha said, "Why? If the Bodhisattva does not live in the form of giving, its benefits cannot be considered.". The word "merit" suddenly appeared here. He said that if a man who cultivates Mahayana Bodhisattva could not help giving, his merit would be immeasurable. It's not merit! Merit is the accumulation of merit and virtue. It is the accumulation of kung fu time. Just like our project, the accumulation of each day is work, and the result of the work is virtue.

Ford is different, as I said last time. There are roughly two kinds of merit. One is the merit in the world, which is called Hongfu in literature and is the law in the world; The other is the so-called Qingfu, the worldly law. Qingfu is more difficult than Hongfu, so it is more difficult for people to enjoy Qingfu. However, when people in the world can enjoy happiness in their later years, they are afraid of loneliness and loneliness. This is so pathetic! This is the relationship of appearance, because someone looks at me for the reason. Seeing the children grow up and go abroad, one person looks at the TV, or two couples sit there, and become tearful eyes, heartbroken people to heartbroken people. In fact, the state of purity is the best time. As a result, because of the appearance, he holds all kinds of changeable phenomena in the world too tightly and thinks it is true. When the phenomenon changes, he thinks that everything is wrong. Most students follow me and often say, "I think the most pitiful is the teacher." I'm right. I can't ask for a second of purity. I can't ask for a minute of happiness. But when it comes time to enjoy pure happiness, people often do not know that it is the real blessing. In fact, being safe and clean is the ultimate blessing.

What is the greatest blessing in the world? The answer is, of course, becoming Buddha! overcome all worldly thoughts and enter sainthood. How can we achieve immortality? The achievement of wisdom is not the achievement of merit; Not to mention superstition. You can achieve wisdom only when you put everything down. So the Buddha told Subhuti that if he could not help giving, the man's merit could not be considered. The blessing was too big to imagine. Don't think about it, don't think about it, don't measure, measure is to measure and see, twice a time, one meter and two meters, one bucket and two buckets, so it's called "can't measure".

[Subhuti. What is the meaning of the cloud? The east is empty. You can think about it. No. Buddha.]

Subhuti, what do you mean? The eastern void, keep walking towards the east, how big is the space? Can you measure it? Subhuti replied: No, too. Buddha. In four words and two sentences, Subhuti replied to Buddha. "No," said the ancient Chinese. Now people can't read it. Now many words are not compatible with our culture. The word "price rise" is now said to be "inflation", which makes sense! Of course, price rise means inflation. The tide rises, not inflation. However, there is no way to use the current Mandarin, so we have to speak it according to the current Mandarin. In reply to the Buddha's question, he said: No, Buddha. From here to the east, people can't measure the size of the whole space.

[Subhuti. South, west and north. Four dimensions up and down. The emptiness can be considered. No, no. Buddha.]

The south, west and north are three sides, plus the east he said, the southeast and northwest are called four dimensions, and there are up and down in addition to the four dimensions. Buddha asked how big the whole space is in the north, south, west and north, up and down in four dimensions, and in the void? Can you measure it? Subhuti replied, "No, Buddha." He said it was impossible. In our Chinese language, it is very simple: "Six-Harmonies void, can you think about it?" It is called Six-Harmonies up and down in the southeast and northwest. "Six-Harmonies void, can you think about it. No, it is not. Buddha." One sentence is over! However, the Indian language is divided into two sentences. The two sentences are the simplified translation of Dharma Kumarashi. According to the old translation, it is "what is the meaning of the cloud. The emptiness of the east can be considered. No, it is not. Blessed One." "What is the meaning of the cloud. The emptiness of the south can be considered. No, it is not. Blessed One." "What is the meaning of the cloud. The emptiness of the west can be considered. No, it is not."

That's what Dabanrujing said. So look at the six hundred volumes of the Great Buddha Sutra. That's really my Bodhisattva, my mother! But the Vajra Sutra was condensed by Kumarashi and formed another literary flavor.

But don't forget, why do you mention the eastern void first? Why doesn't the Amitabha mention the West first? The Herbalist's Sutra and Vajra's Sutra refer to the East first, and the Tantric Method of Personal Achievement refers to the North first, while the Great Light Method only refers to the South, not the North. So when learning Buddhism and studying Buddhism, these are all problems. Don't always write about five yin, eighteen realms and eighteen emptiness, that is, color is not different from emptiness, emptiness is not different from color, color is empty, emptiness is color, and so on.

Eastern Buddha Western Buddha

The East is the so-called angry side, so if you want to live a long life, you should recite the Buddha of the Oriental Glazed Light World Pharmacist. Herbalist Buddha is the Buddha of the Eastern world, the Western world is about the end result, and the Eastern world is about the method of life, so the Eastern culture is also alive!

The classics of Xianjiao contain many secret truths, which we should study. You need to learn Zen Zen. These are the beginning of the story. The beginning of the story is in the classic. If you think you have understood, it's easy to think only of the southeast and the northwest, why not the south, the northeast and the west? Why is the East first mentioned here? First of all, the east, then the south, the west and the north, but the four dimensions are the last. What's the reason? There are a lot of things involved in this process. It has something to do with the principles of our practice.

If we want to learn Buddhism, we must first have the vitality of the East, the opportunity of life, the activation of qi, and the transformation of body and color, and then we can be determined, and then we can get wonderful music. The symbol representing this is the east in orientation, the so-called angry side, coming up from the east like the sun.

Why should we read the Amitabha Sutra in the West? The setting sun is infinitely good, but it is near dusk, so make up your mind and go home! Mindful of the West. These are not accidental. In Buddhism, these places are reasonable.

[Subhuti. The Bodhisattva has no living form to give. The same is true for the blessing. Don't think about it. Subhuti. The Bodhisattva should live as he is taught.]

This is a serious order of the Buddha. He also told Subhuti that a Buddhist should be able to give alms without any form, and everything can't be connected. Why should people give and be merciful? Take the ancient Chinese prose for example, it is the four words of "righteousness should be done". This is how life should be done. Benevolent, helpful, and compassionate, such a non-stop almsgiving, the benefits he received were as great as the void. Subhuti, you should remember! A person who learns the Mahayana Bodhisattva Way should, as I taught you, have no place to live and practice wholeheartedly. That is true practice. Some people are sad all day long. It is certainly not right to live in a sad face. It is also not right to be idle all day long. It is also not right to be empty. It is the practice of Mahayana Bodhisattva Prajna to have nothing to live in.

Therefore, the fifth ancestor of Zen Buddhism taught the sixth ancestor to look at the Vajra Sutra, which is the most basic practice of Mahayana Buddhism and the most fundamental. However, one thing you should note is that we often have a very serious problem when we read the Vajra Sutra about Prajna, that is, we think the Vajra Sutra is empty. The Vajra Sutra does not speak of emptiness. He only uses emptiness as an example. Everyone thinks that the Vajra Sutra speaks of emptiness is a mistake. The Diamond Sutra only tells you that you have no place to live! It's not empty to have no place to live! There is no place to live, like flowing clouds and flowing water. You can see that the water is flowing, and it will never stay in the past, but it will come again, and everything is no place to live, and it doesn't make you empty! Young students should pay special attention to this point.

In the fourth level, the Buddha tells us a way to practice. To know the true Buddha Dharma, there is no place to live but not to put it down. "Bodhisattva should live as he is taught" is how to practice. The second key point tells us that if you really have no place to live, you will achieve success.

We know that there are three kinds of capital to do business. One is the opening capital. The other is that when the goods are sold and the payment for goods is not recovered, there is also a fund to account for. The third is the working capital. Only two capital is enough to learn Buddhism, which is better than doing business. What about the two capital? It is wisdom food and blessing food. Capital and grain are capital, so our Chinese tradition is to write a plaque to our friends, and write a "blessing and wisdom". Wisdom is wisdom, so the double cultivation of happiness and wisdom is the realm of Buddhism. Some people have good fortune, money and fame, but they have no wisdom; Some people are very intelligent and poor to death. There is no way to achieve good fortune in the world. The state of Buddha is the perfection of both blessing and wisdom. This is called the double cultivation of wisdom and wisdom. When the wisdom is complete, the blessing and wisdom are complete, and the blessing and wisdom are complete, the Buddha will become a Buddha. So when you chant sutras, you read that the two feet of conversion to Buddha are the two feet of wisdom and virtue. The Vajra Sutra tells you how to repair the real merit? I just can't help giving.

Ashoka's sand

There is a story recorded in the Buddhist scriptures. A hundred years after the death of the Buddha, there was a famous Ashoka in India. He did not believe in the Buddha when he was young, but began to believe in the Buddha when he was middle-aged. He built 84000 pagodas in his life, including one that flew to China after the Tang Dynasty. I don't know whether it was due to the earthquake or other reasons. The pagoda flew in the air and landed at the Asoka Temple in Ningbo, Zhejiang Province. Inside the pagoda was the real Buddhist relics of the Buddha at that time, so the temple itself is also called Asoka Temple. When Alexander attacked India, he met Asoka and beat him back. This is a famous story in history.

In the time of Ashoka, there was a venerable Yopo, the Great Arhat, who was good friends with Ashoka. When you read the biography of Asoka, the Buddha came out to beg for alms. When two children were playing with mud on the road, you suddenly saw the Buddha, who was very respectful, and saw the Buddha holding a bowl in his hand; At this time, a child was holding a handful of sand in his hand and said, "This is for you!"! Buddha said: Good! Good! The other one is also the most sincere congratulations. So the Buddha predicted that after a hundred years, with this merit, one should be the emperor of the world and the other should be the assistant minister. Asoka is the child who feeds the sand. He has a good reason to feed the Buddha, but he feeds the sand, so he suffers from skin disease and itchy skin all his life.

There have been many such people in history. Zeng Guofan, a famous general of ZTE in the late Qing Dynasty, was also suffering from skin disease for a lifetime. It is said that Zeng Guofan was transformed from a boa constrictor, and his skin fell off one by one. Ashoka also suffered this pain in his life. This famous king of India loved giving, building temples, relieving the poor, and relieving the society. As a result, he nearly gave away all the money in the national treasury.

Finally, when he is lying on the hospital bed and wants to give alms, the ministers around him go to tell the prince that you can't let him give alms any more. When you take over, there is no money in the national treasury. What should we do? So everyone blocked his order of giving. He felt very sad after knowing that he could not help lying in the hospital bed. One day he ate a pear and told his son: I ask you, who has the most authority in the world today? The Prince and the Prime Minister both knelt down and said, "Of course, you have the greatest authority in the world today.". Asoka said: Yeah! yeah! Don't deceive others. I am very authoritative. My authority can only reach half a pear. I can't ask you to give alms now. I won't eat this half pear. You can send it to the temple for feeding. When he said this, the minister had no choice but to pick up the half of the pear with a gold plate. At that time, the venerable man knew it in the temple. He rang the bell and beat the drum, and all gathered at the door of the mountain, dressed in cassocks, to meet Ashoka's last almsgiving.

After receiving half a pear from Ashoka, the Venerable Master announced that it was Ashoka's last donation. There was no way for everyone to share it. So he cooked porridge in the largest pot and threw the pear into it. Everyone was bound up with him. When Ashoka died, the Venerable said that he was going to leave, and then died.

There are many stories in history, just like Qiu Changchun, the northern school of Taoism. When Genghis Khan died, Qiu Changchun told his disciples to take a bath. After jumping close to the pool and washing, he said, "My friend is gone, and I will go, too." This means that Genghis Khan is dead, and he will also die.

This is about Ford. What does this story say? Ashoka's alms, the sand that children take, and the alms that can't be stopped are really unintentional; If we all learn from Asoka, and take something to the Buddha tomorrow to make a confession, we will also have a ruler in the next life, can we? Can't do it! Because you are purposeful and living. The child holds the sand. He looks at the sand like gold. He offers it wholeheartedly, so he can't help giving.

Zhou Li's broom

There is also the story of Zhou Lipan Buddha mentioned in the Buddhist scriptures. When the Buddha was alive, he also followed the Buddha. He was so stupid that he could not read not only the Vajra Sutra, but also the Amitabha Buddha. The Buddha finally asked him to read the word "broom". He read "sweep", forgot "broom", read "broom", forgot "sweep", and learned for many years before he read it. But later he was the most powerful and saved the life of Buddha several times. Once the Buddha was harmed by the outside world, the evil king pressed the mountain over, and Zhou Lipan Tuoga pointed at the back and pushed the mountain away. That Qigong is really home. It has great magic power. It is read out by reading broomsticks.

After becoming a monk with the Buddha, the old man worked hard, and the Buddha also taught him to practice. It was too stupid to teach him. A little more, and he forgot. Buddha had to ask him to sweep the floor! Teach him to read "broom" while sweeping. It took him several years to remember the broom. Later, he also understood the Tao.

Cultivation is like a broom. All distractions in your mind should be swept away, and you should give alms without life. So the word "life without life" is a broom. All delusions in your mind should be swept away. Such practice is to achieve empty mind at any time and place as taught, and to live without living in phase, which is the true learning of Buddhism. This is the fourth grade. There is no limit to good deeds. I will make a conclusion for its verse:

The shape of the heart is hard and the dust is hard

The bustling spring breeze comes and goes back and forth

This verse also explains the principle of practice. This is the way to really practice Mahayana.

"The form is the work of the heart and the dust". Our body is the form. Our body is very poor. You have read Tao Yuanming's return speech! Speak of the heart of life as a form of service. We are all enslaved to our bodies. We have to wear when we are cold, take off when we are hot, eat when we are hungry, and take laxatives when we are full. We are busy for our bodies all day long. The dust of the outer world commands us, and we become slaves of the outer material world.

"Floating life is full of mind and body". Chinese literature tells us that our life is also called floating life. A drop of oil on the water surface floats there. After a while, there will be no me. Water is still water, so life floats there like duckweed. A busy day is just for the sake of the body, for the sake of a thought, for the sake of a little thought.

"The bustling spring breeze stops". It seems that fame and wealth, children and grandchildren, and five generations live in the same house. It seems that it is very busy, which means that spring is coming, and flowers are blooming all over the courtyard. From youth to middle age, alas, the future is boundless, and the future is endless; Especially when you stand in the revolving hall of the National Guest Hotel or the Central Hotel on the 12th floor, Taipei is the largest city in China. These bustling scenes have passed in the blink of an eye for decades. Spring is gone, and flowers are gone. Nothing belongs to me anymore. What is it?

"There are no wheels in the round." Two marbles, one sun and one moon, are always rotating. After we die, the sun and the moon continue to turn down, and the universe is still an infinite void, never because we die. So many old people sigh, oh, no! Young people are really dumb now. I said: I used to think the same as you, but now I got it right. You don't want to see young people in a mess. After my brother and I died, the sun still came out from the east and went down from the west. Their messy history is also very prosperous. It will never change the shape of history because of you and me. So we should see through this truth in life. The sun and the moon are always turning, because they are not living and do not stay! If the sun and moon stay for a second, the whole world will disappear.

Therefore, we need to know how to call this mind and thought "non living", not to ask for emptiness. If you set your mind on an empty space, you will already have a place to live. The Diamond Sutra didn't tell you it was empty! If you explain that the Vajra Sutra tells me that it is empty, you completely misunderstand the Vajra Sutra. The fourth point is that the verse I gave it is the same. I also said these words casually for fun! Don't believe it. If you believe it, you will have something to live in.

References for this article:

1. Buddhist charity network information.

2. Nan Huaijin's online material "What the Diamond Sutra Says".

3. Zhuge Changqing Buddhist almsgiving culture research materials.

阿弥陀佛。持续不着相布施，功德无量，福报无量，可以加速成佛。

----- 诸葛长青

   南无本师释迦牟尼佛。
   南无阿弥陀佛。
   福生无量天尊。
   大成至圣孔子。
     人生要有好命运，就要行善积德。

   要行善积德，就是要学会舍得。

   所以古人说：舍得、舍得，有舍才有得。

   诸葛长青研究发现，古今成就者，都是那些多做布施、善于舍得的人。

   佛祖释迦牟尼佛曾经在《金刚经》上对布施做过“不住色布施”大境界的开示。南怀瑾大师也曾结合实际进行过开示讲解。

   下面，诸葛长青把布施的有关开示分享有缘者：

   一、什么是布施？

   阿弥陀佛。

   生活中，我们习惯把做好事等叫做行善积德。

   佛教文化把行善积德称呼为“布施”。

   布施是修行的六度之一，也是六度之首。诸葛长青：六度就是“布施、持戒、忍辱、精进、禅定、般若”。

    六度，是大乘修行道的六项主要内容，是菩萨的正道，是摄尽一切菩萨道的总行，是自度度他、福慧双修、三学具足的途径，也是悟入唯识性的因和果。

   布施作为佛教修行的突破点，可以历炼自己的身心，增长自己的福慧，以此积累自己成佛的资粮。应当说，布施是学佛中简单、易行、契理、契机的修学法门之一。所以菩萨六度法门的第一门就是布施门。
   （一）什么是布施？

   诸葛长青认为，布施就是拿自己的“钱财身体、智慧知识、勇气信心”去帮助别人的行为。佛教中把布施分为“财布施、法布施、无畏布施”。

  用钱财身体资助帮助别人就是财布施；用儒释道智慧知识资助帮助别人去除烦恼痛苦、开悟智慧、明心见性、对人生有着积极向上的认识就是法布施；用勇气信心帮助人别人恢复自信、变得开心快乐、无所畏惧就是无畏布施。

   （二）布施有什么好处？

   诸葛长青认为，布施有多重作用。譬如：

   一是对自己好。布施能治悭贪吝啬，除灭贫穷，促进福报，开悟智慧。尤其是可以帮助人放下我执，快速恢复慈悲心、清净心。因为布施是立人间和乐、出世圣法的根本。众生在三界之中流转，不得出离，就是由于贪爱执著境界和自体。所谓境界爱，就是世间五欲的享受和占有。

      二是对别人好。布施能够救助贫困、鼓舞别人，让人们得到关心、增加善心、开悟智慧。

   三是对社会好。布施能够传播善心、善行正能量，带动改变社会人心。 

      （三）什么是财布施、法布施、无畏布施？

   1、什么是财布施？

   诸葛长青认为，财布施就是用自己的钱财身体造福社会、帮助他人，让社会、让众生因此得到救助。

   譬如：放生、施食、印经书、供养佛法僧、供养佛像、用钱救助病人、救助乞丐、资助失学儿童、捐建寺庙道观、印赠佛像、开办素食餐厅、开办公益讲堂、参加公益活动、做义工、义务献血、免费治病、建立公益医院、义务修路架桥、等等。

   2、什么法布施？

    诸葛长青认为，法布施就是用儒释道智慧知识资助帮助社会、造福苍生，让众生脱离烦恼痛苦变、开悟智慧、明心见性、对人生有着积极向上的认识。

   譬如：印经书、放生、施食、供养佛法僧、供养佛像、捐建寺庙道观、印赠佛像、助印儒释道经书、流通儒释道经书、念佛、念佛经、开办公益讲堂、公益讲座传播佛法道法儒法、传播放生施食等佛法、传播念佛念经方法、生活中传播止恶行善、借助电视报纸网络微信传播儒释道智慧等等。

   3、什么是无畏布施？

   诸葛长青认为，无畏布施就是用勇气信心，帮助人别人恢复自信、变得开心快乐、无所畏惧。

   譬如：放生、施食、印经书、流通经书、用成功者故事激励人、鼓励胆小的人、帮助自卑的人、鼓励忧郁的人、用勇气信心帮助人、举办公益讲堂、用儒释道智慧帮助人们去掉烦恼、恢复自信变得开心快乐、无所畏惧等等。

 　二、佛祖释迦牟尼佛在《金刚经》对布施的开示。

   阿弥陀佛。

   慈悲的释迦牟尼佛通过《金刚经》提醒人们在布施上要有大境界。

   1、佛祖释迦牟尼佛在《金刚经》中开示布施要有大境界。所谓布施的大境界就是“应无所住。行于布施。所谓不住色布施。不住声香味触法布施。须菩提。菩萨应如是布施。不住于相。何以故。若菩萨不住相布施。其福德不可思量”。

   佛祖的这些开示是什么意思呢？

   诸葛长青认为，佛祖释迦牟尼佛的基本意思是：

   布施行善要多做，但是做了之后，不要总是挂在心上，不要自以为功德很大，做完了，学会放下，然后集中精力继续新的征程就可以。诸葛长青这里打个比喻：譬如有一人，从上海坐火车去北京，他在火车上做了一件救人的好事，到了北京，就不要去再想在火车救人的事情，把精力放在继续行善积德上，这就是布施行善的基本大境界。

   2、诸葛长青对有缘者布施行善的基本建议。

     阿弥陀佛。有缘者问诸葛长青，是否不着相布施，就是不注意细节呢？

     诸葛长青对红尘布施行善建议如下：

   一是做了布施善事要回向。建议大家做了印经书、念佛、放生施食等功德后，要回向自己和家人身上的冤亲债主、附体众生、有缘生灵、累世宗亲、历代祖先离苦得乐。为何要回向？因为我们红尘中，累劫做过很多杀生吃肉的错事，必须还给冤亲债主一个公道公平。

   二是做好回向之后忘掉这些事情。做完后把这些布施功德事情忘掉，仿佛没做过一样，持续精进，就进入了金刚经所说“不住色布施”的基本境界。切记不可天天挂在嘴上，自己做了多少善事。要忘掉，看做“昨日云烟”。

    三是持之以恒的布施行善积德、精进飞跃。未来的旅途上，继续前进行善积德脚步，勇往直前，自由更大福德果报。

   诸葛长青认为，做到这两点，基本就圆满了，基本就达到金刚经中所说的“不住色布施”。

    三、南怀瑾老师对“不住色布施”的开示。

   阿弥陀佛。南怀瑾老师是佛菩萨再来，对金刚经有着独特的开示。

   这里，诸葛长青把南怀瑾老师对《金刚经》中“不住色布施”部分内容的开示分享给有缘者。

   《金刚经》第04章妙行无住分
    【复次。须菩提。菩萨于法。应无所住。行于布施。所谓不住色布施。不住声香味触法布施。须菩提。菩萨应如是布施。不住于相。何以故。若菩萨不住相布施。其福德不可思量。须菩提。于意云何。东方虚空。可思量不。不也。世尊。须菩提。南西北方。四维上下。虚空可思量不。不也。世尊。须菩提。菩萨无住相布施。福德亦复如是。不可思量。须菩提。菩萨但应如所教住。】

   昭明太子的标题叫做“妙行无住分”。妙行无住的“行”不是走路，是讲修行，妙行修佛法的意思。

 【复次。须菩提。菩萨于法。应无所住。行于布施。所谓不住色布施。不住声香味触法布施。】

   这就是我们上一次讲的布施，也是内在的用功。

   我们中国禅宗后来流行一句话──放下，这个话就是布施，一切丢开。人生最难的就是丢开，真丢开了就是真放下，放下就是内布施。作到了内布施就可以成就，就可以成道。

   这里佛告诉须菩提内布施的法门，复次，白话文就是其次的，次一等的告诉你。第一等的，佛怎么说我们还记得吧？须菩提问如何住？如何降服其心？佛就告诉他，就是这样住，就是这样降服其心。等于没有说，这是第一义。

   第一义很难懂，大家都看过西游记唐僧取经，唐僧到了西天，见到了佛，佛就把大徒弟迦叶尊者找来，说他们从东方震旦中国来的，很辛苦啦，功德圆满，你把书库打开，把最上等的佛经给他们带回去。当唐僧带领三个徒弟到图书馆门口取经的时候，守门的说：拿红包来。孙悟空气得拿起棍子就想打。

   唐僧说：你不要动粗了，这是最后一步，不然我们那么辛苦，不是白费了吗？我们没有钱却有一件袈裟，拿到当□里当了，给他红包。孙悟空又气又骂的，迦叶尊者很难为情，所以庙子里塑的迦叶尊者，都是歪著脖子缩著头。其实西游记只是小说，最后拿到了经典到了山门口，孙悟空跟师父吵，说那个老和尚靠不住，还要我们红包，要把经打开看看，结果发现佛经上一个字都没有，只是白纸。孙悟空立刻大吵大闹，被佛听见了，就叫迦叶尊者来问，迦叶尊者说：你老人家吩咐，给他们最上品的经嘛！我就拿最上等的给他们。佛说：唉呀！那些众生不懂啦！没有文字的经他们看不懂，你还是拿有字的给他换一下，拿那个差一点的。所以复次是差一点的，有字的经。真正的经典啊，一个字都不须要，本来空嘛！应如是住，如是降服其心，这个是第一义，就是一张白纸。既然第一等的不懂，现在复次只好讲差一点的。

   无所住。

   佛告诉须菩提：我告诉你，一个真正修行的人怎么修？「菩萨于法应无所住」，就是这一句话。

   此心应该随时随地无所住，如果你此心随时在空的境界上，那已经错了，因为你住在空上；如说此心住在光明上，或住在气脉上，都错了，因为那不是无所住。

   「应无所住，行于布施」

   什么叫修行？念念皆空，随时丢，物来则应，过去不留；就算做了一件好事，做完了就没有了，心中不存。连好事都不存在心中，坏事当然不会去做了，处处行于布施，随时随地无所住。

   譬如今天，有人批评你，骂你两句，你气得三天都睡不著觉，那你早住在那个气上。今天有一个人瞪你一眼，害你夜里失眠，你早住在人家那个眼睛上了。任何境界都无所住，我们看这一边，那一边就如梦一样过去了，没有了；回头看另一边，这一边做梦一样就过去了。但是我们作不到无所住，我们永远放不下，小狗没有喂啦！老爷没有回来啦……这一切都不要去管它，无所住行于布施，布施就是统统放下。下面告诉我们所谓不住色的布施。

   不住色

   什么是色？色法在佛学里，分为有表色、无表色、极微色、极迥色。

   「有表色」指世界上的光色，青、黄、蓝、白、黑，以及长、短、高、矮等，是可以表示出来的。就连我们地、水、火、风，物质世界的东西，包括我们肉体，都可以表示出来。

   「无表色」是属于精神方面的，是抽象的，没有办法表示。譬如说，我们大家都晓得原子能，那个能是什么东西？老实讲，除了正式学物理、科学的以外，一般人并不清楚。能的本身是空的，因为空，它的能力无比的大，甚至最后在科学仪器上都看不出来，只知道是这么一个东西，但却是无法表达的，称为无表色。

   「极微色」，等于现在讲原子、核子，微小到几乎看不见的程度，经由科学仪器还可以看得出来，故称为极微色。

   「极迥色」，远大的很，延伸到银河系统那一边的，包括了整个宇宙中间的这一些东西，称之为极迥色。

   这些就是色法，简单的说，色就是地、水、火、风四大，也就是我们这个身体。所谓「菩萨于法应无所住行于布施」，是叫我们不要住在色相上布施，不要有对象的观念。譬如说要做一点功德，出一点钱，或者救济一个人，然后说救济了某一个人，那是住相布施。学佛的人帮助人、救助人，应该不觉得有对象，有对象的观念要丢掉，不要留一念在心中。

   布施善行的福德，叫做人天福德，是小果报，并不是学佛的大福报。福德跟功德大有差别，金刚经专讲福德，重点在福德，不在功德。什么是人生最大的福德？悟道，成道。智慧是人生最大的福报，所谓智慧的成就，指的并不是普通的知识。

   再说我们在身上做功夫，闭著眼睛坐在那里，心里念佛也好、参禅也好、念咒子也好，都在那里住色布施。嘴里说要放下，放下，结果什么都放不下，两个腿在那里发麻，受不了。为什么两腿发麻受不了？因为他住在色法上，念头住在色身上。如果念头不住在色身上，感觉就可以空掉，感觉空了，两腿两脚发麻你也不会感觉了。所以一切众生都在住色修持，而菩萨所谓「不住色布施」，是不住于这个色身上面，一切都放下，身体也放下。

   不住声香味

   「不住声香味触法布施」，有些同学们，用功好一点时，听到念佛念咒的声音，然后自己觉得得道了，最后道没有得，得了个神经。真的，好几个就是那么就走了，走到阴国去了，因为他不懂不住声的道理。有些人打坐，在座好多同学都有经验，坐得好的时候，突然一阵檀香味来了，其实并无檀香味，可是他的确闻到了。

   香味那里来的？是你内在定境到了极点，人体内部清净光明就会发出香味来。实际上每个人都不臭的，真的健康的人，口液口水也都不臭的，只有另外一股人味；像西游记上说的，一闻就知道这里有人味，妖怪非要吃不可了。也像我们到猪栏一闻，就知道那里有猪味，狗窝里一闻，就知道那里有狗味。那些神仙到我们这个楼上一闻，唉呀！都是人味，受不了。

   这个经验我也有过，在高山顶上住了三年，一下来离都市还有五六里，就受不了那个人味了。其实我也是人啊！只因为在那个山顶，四顾无人的地方住惯了，下来以后觉得人味扑鼻，受不了，要隔很久很久才能习惯。学医学的就晓得，人体内部并不脏，但是身体内部的东西，一接触到外面的空气，与细菌一碰，马上就有味道了。当我们坐得好，内部发出一种香的时候，如果自认功德无量，闻到菩萨的香味，那你就住香了，那就不对！要应无所住，赶快放下。

   内触妙乐的菩萨。

   「香味触」这个触很重要，尤其在座有些用功的朋友，真坐得好的时候，不愿下坐。你们初学的两腿发麻难过，坐得好的人，功夫够了，两个腿发舒服快乐，快乐得你决不愿意把腿放下来。这叫菩萨内触妙乐，身体内在奇妙的接触到从未有过的快乐。菩萨的戒律，不准入这种定，因为耽著这种禅定，就不肯去度众生了！谁都愿意享受内触妙乐，哪个人还愿意跑来站在这里讲课啊！所以说，菩萨境界是内触妙乐，触是身体的感受，但是一个真正学大乘佛法的人，是不应该住于内触妙乐的境界，是要应无所住行于布施。

   「法」是意识境界，是属于观念、思想、精神方面。如果你心里还有个空空洞洞清清净净，就已经落在法上。所以说，把身体外面的一切丢完空完了，再把意识方面的也丢下了，这才叫做学佛，也就是不住色布施，不住声香味触法布施，佛说要这个样子才对。

   讲到这里，佛又叫了一声，须菩提呀！我告诉你呀！你看这个老人家对弟子多亲切，他意思是说孩子啊，下面我再给你讲。

   雁过长空

  【须菩提。菩萨应如是布施。不住于相。何以故。若菩萨不住相布施。其福德不可思量。】

   一个学大乘菩萨道的人，应该是这个样子来布施来修行，应该不住相，一切现象不留，心中若留一点现象，已经不是学佛的境界了。我们拿中国的文学形容它，就是：「风来竹面，雁过长空」。等于风吹过竹林子，竹林子煞……一阵响风过了，风绝对不停留在那个树叶子上，风早过去了；修行人的胸襟应该也是这样。又像天上的飞鸟，鸟在空中飞，是绝对不留一点痕迹的，雁过长空，飞过去了就飞过去了。修行要有胸襟，要有这个境界，这叫做内布施，苏东坡有一首名诗，也是由佛学里头来的：

  人生到处知何似　　应似飞鸿踏雪泥
  雪上偶然留指爪　　鸿飞那复计东西

  他说人生一辈子像什么？像下雪天那个鸟，在雪地上站了一下，留一个爪印，飞走了以后，雪又下来，把那个印子又盖住了。雪上偶然留一个爪印，那个鸟一飞了以后，早把东南西北一起跑掉了，那个爪印啊也就不留了。

   人生一辈子说要成家立业，子子孙孙，等到你两眼一闭，两手一张，鸿飞那复计东西啊？什么都没有了。这是苏东坡的名句，也就是风来竹面，雁过长空的道理，就是说菩萨应不住于相。

   年轻的同学要特别注意啊！最近我发现年轻的同学特别喜欢学佛修道，我都有些担心，我常常跟年轻的同学们谈，你年纪轻轻，学这个干什么？我这个话你不要难过，这有两重意义。首先世界上什么都容易学，唯有学佛是最难最难的事；第二重意义啊，人生画虎不成反类犬，老虎没有画成反画成了狗，学佛学不成，我不晓得你变成什么！所以啊，希望先把做人的道理完成，再来搞这个学佛的事。但是既然要学佛了，千万要注意不住于相四个字；一住相，什么都学不成了。

   功德和福德

   刚才讲到不住于相这个重点，下面佛又说了：「何以故？若菩萨不住相布施，其福德不可思量」。这里突然冒出福德二字，他说假使一个修大乘菩萨的人，能够不住相布施，那么他的福德有不可思量的大。福德不是功德啊！功德是积功累德，是功夫时间慢慢一点一点的累积起来的。就像我们一件工程，一天一点累积起来就是功，功力到了所得的结果，就是德。

   福德是不同的，上次也讲过。福德大致分为两种，一种是人世间的福德，文学上称鸿福，是世间法；另一种是所谓清福，出世间法。清福比鸿福还难，所以人要享清福更难。可是一般世间上的人，到了晚年可以享清福时，他反而怕寂寞怕冷清了，此所谓蛮可怜的！这是著相的关系，因为有人相我相的原故所造成。看到孩子们长大出国了，一个人对著电视，或者俩夫妻坐在那里，变成流泪眼观流泪眼，断肠人对断肠人。其实那个清净境界是最好的时候，结果因为住相，把世间各种会变的现象抓得太牢，认为是真，等现象变时，他认为什么都不对了。一般同学跟著我做事常常说：「我看最可怜的是老师」，我说对啊，我想得到一秒钟的清净，都求不到很可怜的，求一分钟的清福都没有。可是人真到了享清福的时候，往往不知道那是真正的福报来了。事实上，平安无事，清清净净，就是究竟的福报。

   如果问人世间什么福最大？答案当然是成佛啦！超凡入圣。靠什么才能达到超凡入圣呢？智慧的成就不是功德的成就；更不是迷信，要一切都放下了，你才能够达到智慧的成就。所以佛告诉须菩提，假使能够不住相布施，这个人的福德不可思量，这个福报太大了，大到想像不到的程度。不可以思，不可以思想它，不可量，量就是量一下看，一次两次，一丈两丈，一斗两斗，所以叫作不可思量。

   【须菩提。于意云何。东方虚空。可思量不。不也。世尊。】

   须菩提啊，你的意思怎么说呢？东方虚空，一直向东方走，这个太空有多大？你可不可以测量得出来？须菩提回答说：不也。世尊。四个字两句话，这是须菩提答覆佛说的。「不也。」古文就念否，不念不也。现在人念成不也。现在很多话与我们文化不合，涨价的涨字，现在人说成膨胀的胀，说起来道理也通啦！涨价当然就是膨胀起来，潮水上涨，不是潮水上胀，不过现在的国语没有办法，我们只好照现在的国语说。他答覆佛的问话是说：不可以，世尊。由这里向东方走，整个的太空有多大，人是没有办法测量的。

   【须菩提。南西北方。四维上下。虚空可思量不。不也。世尊。】

   南西北方是三方，加上他讲过的东方，东南西北叫四维，四维以外还有上下。佛问南西北方，四维上下、虚空，随便向那一方，整个的太空有多大？你能不能量得到？须菩提回答说：「不也。世尊。」他说这是不可能的。如果用我们中文来说就很简单：「六合虚空，可思量不？」东南西北上下叫做六合，「六合虚空，可思量不。不也。世尊。」一句话就完了嘛！可是印度话分两句，两句还是鸠摩罗什法师简化的翻译，如照老式翻译就是「于意云何。东方虚空可思量不。不也。世尊。」「于意云何。南方虚空可思量不。不也。世尊。」「于意云何。西方虚空可思量不。不也。世尊。」六百卷的

   大般若经就是那么说下去的。所以看大般若经六百卷，那真是我的菩萨我的妈呀！但是金刚经被鸠摩罗什浓缩一下，构成了另外一种文学味道。

   可是你不要忘记了，这里为什么先提东方虚空？这里为什么不像阿弥陀经先提西方呢？药师经、金刚经都是先提东方，讲密宗的即身成就法先提北方，讲大光明法只提南方不提北方。所以学佛研究佛法，这些都是问题，不要老是写些五阴啦，十八界啦，十八空啦，那就是色不异空，空不异色，色即是空，空即是色，翻来覆去就是这一些。

   东方佛西方佛

   东方是所谓生气方，所以要求长生、长寿，就要念东方琉璃光世界药师如来。药师佛是东方世界的佛国，西方世界是讲归宿的，东方世界是谈生法的，生生不已，所以东方文化也是生生不已！

   显教的经典包含了很多秘密的道理，要大家去参究。你们要学禅宗参话头，这些都是话头，话头都在经典上。如果你以为自己已懂了，光以为东南西北，很简单，为什么不南东北西呀？这里为什么先提出来东方？先讲了东方，再讲南西北方，四维上下反而落在最后，什么理由？这其中要发挥起来，就牵涉得很多了，同我们修持的道理都有关系。

   我们大家要学佛修持，先要有东方的生机，生命之机，气脉发动，色身转变，才能得定，才能得到妙乐。代表这个的符号，在方位上是东方，是所谓生气方，像太阳一样，从东方上来。

　为什么念阿弥陀经要念西方？日落西山，夕阳无限好，只是近黄昏，所以赶快打主意，回家吧！念念西方。这些并不是偶然的说一说，佛学里头，这些地方都有道理。

   【须菩提。菩萨无住相布施。福德亦复如是。不可思量。须菩提。菩萨但应如所教住。】

   这是佛严重的吩咐，他又告诉须菩提，一个学佛的人，要能够做到无相布施，一切相不住。为什么人要布施、要慈悲呢？拿中国古文来讲，就是「义所当为」四个字，人生就应该这样作。利人、助人、慈悲，这样不住相的布施，他所得的福德果报，大得像虚空一样不可思量。须菩提啊，你要记住啊！一个学大乘菩萨道的人，应该如我所教你的，无所住去用心修行，那才是真修行。有些人一天到晚愁眉苦脸，住在愁眉苦脸的当然不对，一天到晚在散漫无所归的也不对，不空也不对，要一切无所住，物来则应，过去不留，这是大乘菩萨般若道的修法。

   所以禅宗五祖教六祖先看金刚经，就是走的这个法门，一切无所住，这就是大乘佛法最基础的修法，也是最究竟的。可是有一点，大家要注意，我们看金刚经讲般若，常常有一个非常严重的问题，就是认为金刚经是谈空。金刚经没有一句谈到空，他只拿虚空来作比方，大家认为金刚经讲空法是一个错误。金刚经只告诉你无所住！无所住并不是空啊！无所住，如行云流水，你看那个流水在流，永远不停留的过去了，但是又有来的，而一切是无所住，并没有叫你空啊！这一点青年同学要特别注意。

   在第四品中，佛告诉我们一个修行的方法，认识真正佛法，无所住而不是放下，「菩萨但应如所教住」，就是这样去修。第二个要点告诉我们，真修到无所住，就是福德成就。

   我们晓得做生意要有三种资本，一种是开设的资金，二是货卖出去货款未收回时，还要占一笔资金，第三笔是周转金。学佛只要两笔资本就够了，比做生意划得来。那两笔资本呢？就是智慧资粮和福德资粮。资粮就是资本，所以我们中国传统给朋友写匾额，写一个──福慧双修。慧就是智慧，所以福慧双修就是佛境界。有些人有福报，又有钱又有富贵功名，但却没有智慧；有些人智慧很高，穷得要死，世间福报不好，也没得办法。佛境界就是福德与智慧都圆满，这叫作福慧双修，智慧资粮圆满了，福德资粮圆满了，就成佛。所以大家念经的时候，念到皈依佛两足尊，就是这个两足──智慧具足，福德具足。金刚经告诉你，真正的福德要怎样修呢？就是不住相布施。

   阿育王的沙子

   佛经上记载了一个故事，佛过世百年后，印度有一个有名的阿育王，年轻的时候不信佛，中年以后开始信佛。他一生修了八万四千个佛塔，其中有一个塔，唐朝以后飞到中国来了，不晓得因为地震还是其他道理，这个塔悬空飞过来，落到浙江宁波的阿育王寺，这个塔里边是佛当时本身真的舍利子，所以这个庙子本身也称阿育王寺。亚历山大东征打到印度时，碰到了阿育王，把他打回去，这是历史上有名的故事。

   阿育王的时候，有一位尊者优婆，是大阿罗汉，与阿育王两人是好朋友。你们翻开阿育王传，佛出来托钵化缘，遇到两个小孩在路上玩泥巴，忽然看到了佛，非常恭敬，又见佛手里端一个钵；这时，一个孩子手里正抓一把沙子，就说：这个供养你！佛说：善哉！善哉！另外一个也最至诚的随喜了。于是佛就预言了，百年以后，以此功德，一个当治世的帝王，一个当辅相。阿育王就是那个供养沙子的小孩，他有供养佛的好因缘，可是他供养的是沙子，所以一生患皮肤病，皮肤发痒。

   历史上这种人很多，我们清朝末期中兴名将曾国藩，功盖一时，也是一辈子皮肤病。相传曾国藩是大蟒蛇变的，皮肤养抓得一片片掉下来。阿育王一生也吃这个苦头，这个印度一代的名王，非常爱布施，盖庙子、救济穷人、救济社会，结果把国库的钱快布施光了。

   最后当他躺在病床上，还要布施，左右的大臣去告诉太子，你不能再让他布施了，等你接位的时候，国库里一毛钱都没有，怎么办？所以大家就把他的布施命令封锁了不能下达。他知道之后心里很难过，自己躺在病床也没有办法。有一天吃一个梨子，他把自己儿子等都找来说：我问你们，今天世界上，谁的威权最大？太子和首相都跪下来说：当今世上当然是大王你的威权最大了。阿育王说：耶！耶！你不要欺骗人，我是很有威权，我的威权现在只能达到半个梨子，我现在叫你们布施也做不到，这半个梨子我不吃了，你把它送到那个庙上去供养。他这么一讲，大臣没有办法，就用金盘子去接那半个梨子，这时那个尊者在庙子里就知道了，打钟打鼓，全体集合，披袈裟到山门口，迎接阿育王最后一次布施。

   这位尊者接到阿育王的半个梨子，向大家宣布这是阿育王最后一次布施，没有办法每个人都分到，就用最大的大锅煮稀饭，把这个梨子丢进去，大家都跟他结缘。等到阿育王一死，这位尊者说也要走了，就圆寂了。

   历史上这些故事很多，就像道家北派丘长春一样，成吉思汗一死，丘长春告诉徒弟们说要洗澡，跳近水池洗完了以后说，我那个朋友走了，我也要走，意思是成吉思汗死了，他也要死了。

   这是讲到福德，这个故事说明什么？阿育王那一下的布施，小孩子拿的沙子，不住相的布施，的确是无心的；如果说我们大家学学阿育王，明天拿点东西到佛前供供，来生也得一个治世圣王，办得到吗？办不到！因为你是有心，是住相。小孩子拿著沙子，他看那个沙子就像黄金一样，一念的诚意供养，所以叫做不住相布施。

   周利盘陀伽的扫帚

   还有个佛经上提到的周利盘陀伽的故事。佛在世时他也跟著学佛，笨得无比，岂止金刚经不会念，连个阿弥陀佛都不会念，佛最后就叫他念「扫帚」两个字。他念了「扫」，忘了「帚」，念了「帚」，忘了「扫」，学了好多年才会念。可是后来他的神通最大，还救了几次佛的命。一次佛被外道加害，魔王把山压过来，周利盘陀伽在后面一指，就把山推开了。那个气功真算到家，有大神通，就是念扫帚念出来的。

   这位老头子跟佛出家以后，都做苦工，佛也教他修持，太笨了，都没有办法教会他，稍微多两句，他就忘了。佛只好叫他去扫地！教他一边扫，一边念「扫帚」，搞了好几年，他才记住了扫帚，后来他也悟了道。

   修行就像扫帚一样，心里头杂念都要扫掉，无住相布施，所以无住相这一句话就是扫帚，你心里头什么妄念都要扫掉。如此修持，就是如所教住，心中随时随地都达到空其念，不住相而住，这才是真学佛。这是第四品，妙行无住分，我给它的偈子做结论：

  第四品偈颂

  形役心劳尘役人　　浮生碌碌一心身
  繁华过眼春风歇　　来往双丸无住轮

   这一首偈子，也就是说明修行的原理，真正修大乘的妙行，就是这样子。

   「形役心劳尘役人」，我们这个身体就是形，我们这个身体活著很可怜，大家读过陶渊明的归去来辞吧！讲人生心为形役。我们人都做了身体的奴役，冷起来要穿，热起来要脱，饿了要吃，吃饱了要吃泻药，一天到晚为身体忙。外境界的尘劳指挥我们，我们成为外境物质世界的奴隶。

   「浮生碌碌一心身」，中国文学讲我们这个人生，又叫做浮生，水面上的一滴油一样浮在那里，等一下散掉就没有我了，水还是水，所以人生如浮萍一样飘浮在那里。一天忙忙碌碌，就是为了这个身体，为了一个思想、一点念头在忙碌，自己骗自己。

   「繁华过眼春风歇」，功名富贵呀，儿孙满堂呀，五代同堂呀，好像热闹得很，等于春天到，满院百花盛开。年轻到中年这一段，唉呀，前途无量，后途无穷，觉得天上天下唯我独尊；尤其站在十二层楼，国宾饭店，或者中央饭店那个旋转厅一看，台北市我最大，就是那个样子。这些繁华景相，几十年眼睛一眨就过了。春天没有了，百花也掉了，什么都不属于我了，只有什么呢？

   「来往双丸无住轮」，两个弹子，一个太阳，一个月亮，永远在转。我们死了以后，太阳月亮照样的转下去，这个宇宙照样的是无量虚空，决不因为我们死了就没有了。所以有许多老年人感叹，唉呀，不得了啦！现在年轻人真不成话。我说：我以前跟你想法一样，现在我搞通了，你不要看到年轻人乱七八糟，我跟你老兄死了以后，太阳还是照样从东边出来，西边下去，他们乱七八糟的历史啊，也是很繁华的过下去，决不会因为你我死了以后，历史改变了形态。所以人生要把这个道理看通，太阳、月亮，它永远不断的在转，因为它无住，不停留嘛！太阳、月亮有一秒钟停留不转的话，这个世界整个没有了。

所以，我们要知道此心此念，怎样叫做无住，并不是叫你求空，你定在一个空上，早就有所住了。金刚经并没有告诉你是空啊！如果解释说金刚经告诉我是空的，那你完全错解了金刚经。第四分我给它的偈子是如此，我这些话也是随便说著玩玩的啊！你不要信以为真，如果你信以为真，那你就有所住了。

        本文参考资料：

   1、佛学布施网络资料。

   2、南怀瑾老师《金刚经说什么》网络资料。

   3、诸葛长青佛学布施文化研究资料。

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向