淨界法師 ：《佛法修學概要》
時間: 2013/06/09
地點：洛杉磯 淨土教觀學苑
編號：期中座談3
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【學員提問】師父在課堂上，一再提到說罪性本空，同時也要我們站在那個「空」的角度來懺悔。
【師父】是，這樣會比較好。
【學員提問】我的問題是說，既然這個罪性是空的，為什麼我們要來懺悔？
【師父答疑】為什麼還要懺悔，謝謝！我知道你意思。那麼罪性是空，但是罪相它是有緣起的。我們一件事情有體跟相，對不對？它有緣起，所以性空有緣起。就是說，當我們把業力本身回到原點的時候，我們本來是沒有罪業，這個很重要，那是因為一念的妄動。
當然無始的一念妄動，蕅益大師說就是你當下這個妄動，因為你這個一念的妄心去攀緣一個五欲的妄境，所以才有業力。你妄心攀緣妄境，造下一個虛妄的業力，創造了虛妄的生死輪迴。
虛妄不是沒有，諸位！虛妄只是說它是變化的。當佛法裡面講「凡所有相皆是虛妄」，虛妄不是沒有的意思，虛妄的意思就是說它會變化，它不是經常這樣子的。什麼是真實呢？就是它永遠這樣子的，叫真實。
那麼業性本空，業果不失，這兩個不衝突。但是你必須站在業性本空的角度來面對業果不失，這對你是最有利的心態。你必須要站在空的角度來面對緣起，站在無住的角度來生心，站在空的角度來面對有。這個是佛陀告訴我們的，這種思考模式對你的業力的反轉最快。你站在什麼角度影響到你的懺悔的成敗，就是你的理觀。
比方說你現在生病，假設我胃病，你認為胃病是治不好，你認為它是真實不能改變，你果然治不好，因為你的執著很厲害。諸位！你不要小看你的心靈力量。你一直認為你有胃病，吃什麼藥你也很難治好。你要告訴自己你本來沒有胃病，你是後來才有胃病的，你本來是健康，這個時候你觀察這個胃病是因緣生，如夢如幻，所以你吃藥你就容易把它治好。
這個就是這樣子，站在你本來沒有病的角度去治病。現在醫學也承認你心靈的力量會影響到你身體的變化。所以你看現在講身心靈，對不對？為什麼多一個靈？說你心態老是覺得你有病，再好的醫生也治不好你的病，因為你堅固地執著它。諸位你還記得嗎？你本來沒有病，你出生的時候本來沒有病，你是後來才有病的，所以可以治好。
我們是本來清淨，所以我們才有可能把所有的問題處理掉，才會成佛，就這個道理。站在本來沒有罪業的角度來懺悔業障，這個對你是最有利的。你先相信這個道，這是佛陀說的。這叫理觀，觀察業性本空，你的罪業會消除得比別人快。因為你慢慢鬆脫了，把這個業力的執取放掉了，然後你該懺悔還得懺悔。
理觀不能障礙事修。不是說你觀察業性本空，就不懺悔了。你照樣懺悔，該起慚愧心照樣起慚愧心，因為你有如夢如幻的罪業，你有如夢如幻的生死輪迴，有如夢如幻的三惡道在等你，它有它的假名、假相、假用，三惡道的確是有痛苦的作用，這不能否定。所以性空不障礙緣起，緣起也不要障礙性空，這樣子最好。
**Student Question:** Master, in your teachings, you often mention the emptiness of the nature of sin and encourage us to repent from the perspective of this "emptiness." My question is, since the nature of sin is empty, why do we need to repent?
**Master's Explanation:** Thank you for the question. While the nature of sin is indeed empty, the manifestation of sin arises from dependent origination. Everything has both its essence and its appearance. The essence may be empty, but the appearance is a result of conditions. When we consider karma, our intrinsic nature is without sin, but due to an initial deluded thought, karma arises.
The delusion we speak of is a misperception that leads us to engage with worldly desires, creating karmic forces and resulting in the cycle of birth and death. While these are illusory, they are not nonexistent; they are changeable.
In Buddhism, when it says "all forms are illusory," it means they are impermanent, not that they don't exist. True reality is unchanging. Therefore, while the essence of karma is empty, the effects of karma remain. It is crucial to face these karmic consequences from the standpoint of their emptiness. This mindset is most beneficial for repentance.
For example, if you have a stomach illness and believe it to be unchangeable, it likely will be. However, if you recognize that your illness is a result of conditions and inherently changeable, you stand a better chance of recovery. The same applies to sin and repentance. Acknowledging the inherent emptiness of sin while actively repenting helps dissolve karmic attachments more effectively.
This understanding is called "viewing from the perspective of emptiness." Recognizing that fundamentally, you are pure and that sins and afflictions are illusory can accelerate their resolution. Despite this, you must still repent and cultivate a sense of shame and remorse.
Practicing in this way, observing the emptiness of karma, does not negate the need for actual repentance. The illusory nature of sin, suffering, and the three evil realms should be acknowledged, but their effects-such as pain and suffering-are still real. Thus, the concept of emptiness should not obstruct the practice of repentance, nor should dependent origination obstruct the understanding of emptiness. Balancing both perspectives is the most effective approach.
視頻摘自：淨土教觀學苑
製作：善知識工作室
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