自释其执   林钰堂  

 

「诸恶莫做,众善奉行,自净其意,是诸佛教。」这是大家,做为佛教徒,都熟悉的佛法基本教示。它教导说,虽然在根本上是空性无我,并不表示我们就无所事事,还是要在行善与杜恶上努力。至于「自净其意」,则是指出,善恶的标准并非某种有限的规范,而是从本来清净、无有执着中,自然发生的整体圆融之行止;这是此偈的重心枢纽,也是佛法超越世间及其他宗教的层次。

要达到「自净其意」的究竟,先要能自己看穿,自己所有的想法,其根本只是一种执着,并且这些想法都与真实不但不能完全符合,还形成了与真实隔阂的障碍。只有完全舍弃之,才有可能回复本来无执的清明,而融入整体之无限开广与包容。

能有这样的见解,然后就要靠自己愿意放舍所有的执着,才能真正达到「自净其意」的究竟;所以,我在此提出「自释其执」以提醒大家,什么是达到「自净其意」的究竟之必要途径。

处在世间的种种条件限制之下,个人是很难做到放舍所有的执着。可是,若没有达到「自净其意」的究竟,则不但不能了悟佛法所指出的究竟解脱,也不能引导其他有情步向解脱。所以,愿意放舍所有的执着的决心,不可能是为了个人,因为个人的考虑是无解的缠缚。只有一心一意期望所有众生的究竟觉醒,这样的菩提心,能让修行者放舍一切。

希望以上的说明,能帮助修行者认清菩提心与「自释其执」的相关及重要,而知道觉道修途中所当努力的关键。

 

                     二○一九年六月九日
                     养和斋   于加州

 

 

Letting Grasping Loose

 

Yutang Lin

 

″Not to do any harm to others, endeavor to carry out all good deeds, purify one′s own intentions, these are the teachings of all Buddhas. ″ This is a fundamental teaching familiar to all of us as Buddhists. It teaches that, even though all matters are basically selfless and blank in nature, it does not mean that consequently we will just do nothing—instead, we still need to endeavor to perform good deeds and avoid all harmful activities. As to ″purify one′s own intentions″, it indicates that, the standard of being good or harmful does not lie in some conditional and limited norms, but stems naturally from original purity which is free from any and all grasping, and are actions or inactions that is harmonious to the limitless totality of all-in-oneness; this is the key and pivoting point of this Gatha, and it relates to the sphere where Dharma transcends worldly realms and other religions.

To reach the ultimate sphere of ″purifying one′s own intentions″, first of all, one needs to be able to see clearly through that, all one′s views and thoughts are at its root just a kind of grasping, and that all these ideas are, not only incapable of being an exact match of reality, but also form a hindrance blocking comprehension of reality. Only after these have been thoroughly renounced completely can the clarity of mind in original purity, free from any and all grasping, resurface in merging into boundless openness and encompassing of the totality of all phenomena.

Capable of such comprehension, and then it depends on one′s willingness to renounce all grasping, so as to genuinely attain the ultimate sphere of ″purifying one′s own intentions″; therefore, I point out ″letting grasping loose″ here to remind all as to what is the necessary route to take in order to attain the ultimate sphere of purifying one′s own intentions″.

Under the limitations of all sorts of worldly conditions it is extremely difficult for one to undertake the actual steps of renouncing all grasping. However, without attaining the ultimate sphere of ″purifying one′s own intentions″, one will, not only fail to comprehend the ultimate emancipation as pointed out in Dharma teachings, but also become incapable of guiding other sentient beings to advance toward emancipation. Hence, the determination in willingness to renounce all grasping cannot be due to personal considerations because personal considerations is a mess of entanglements that leads nowhere. Only single-minded devotion to the aspiration for the ultimate enlightenment of all sentient beings, such Bodhicitta, can render a Dharma practitioner to actually renounce everything.

May the exposition above help Dharma practitioners to comprehend clearly the relation between and importance of Bodhicitta and ″letting grasping loose″, and thereby understand the key point to apply their efforts to during their quest for full enlightenment.

 

Written in Chinese and translated into English on June 9, 2019
El Cerrito, California