你理解出家嗎 Do You Understand Renunciation（中英文字幕 English subtitle）-- 美佛寺性仁法師 Venerable Xingren

出家在家四種狀態，你屬於哪一種？
出家在家四种状态，你属于哪一种？
There are four statuses of leaving home or not, which one do you belong to?
二〇二二觀音菩薩出家日開示
2022.10.05 宣講於洛杉磯美佛寺
農曆九月十九是觀音菩薩的出家日。今天，我跟大家講講『出家』。我們在座的有些同修，由於條件的限制和因緣的不足，想要出家卻偏偏出不了家，於是特別羨慕我們出家法師，羨慕我們出家法師所過的生活。其實，我跟諸位同修講，並不是每個人都能夠出家的，也並不是每個人都適合出家的。要想了生脫死，也並不是非出家不可的。其實，在我們佛門當中，有四種不同的出家。這四種不同的出家是怎麼回事呢？等我說完這四種不同的出家，我們同修可以對照一下自己，看看自己是屬於哪一種，看看自己到底出了沒有。這四種分別是：第一種、心出身不出。這指的是一些在家居士，特別發心的那種，真修實幹的那種。雖然他們沒有因緣出家，過的是在家居士的身份和日子，像我們在座的許多同修，但你們出離紅塵的意願堅定，了生脫死的決心非常地堅固，修行非常地精進勇猛，猶如維摩詰大居士。可謂是：『猶如蓮花不著水，猶如日月不住空。』這樣的生活修行，雖然身體沒有出家，但心卻一直在菩提道上，值得我們所有的人去讚歎、去佩服。這是第一種，心出身不出。第二種、身出心不出。這個指的是一些出家法師，身在曹營心在漢。雖然身體出家了，雖然也剃發染衣了，也披了我們出家人的袈裟，現了出家相，但是他的心還在留戀紅塵，對於世間的名聞利養，仍然割捨不下，對於財色名食睡，有著強烈的追求，這個是我們出家人要引以為戒的。按照《地藏經》的說法：『偽作沙門，心非沙門』，將來是要下阿鼻地獄的。我曾經私下聽我的恩師夢參長老講過，他老人家是修地藏法門的，一生當中極力弘揚地藏法門，有一次，他在修地藏法門的過程當中，入了地藏滅盡定。這個定是不容易修到的，在所有的定當中，是屬於最高的禪定，很少很少有人得此定。由於這一殊勝的定境，他老人家到十八層地獄裡面遊了一遍。讓他感到特別吃驚的是，十八層地獄之外，最底下還有一層，專門關那些心非沙門的出家人。難怪地獄門前僧人多。我跟諸位同修講，我們出家人這一碗飯，來自十方的這一碗飯是不好吃的。如果吃得好會功德無量，如果你真正出家，出離輪迴之苦，得涅槃之樂，弘法利生，那你功德無量無邊；如果你吃不好，那將來是要墮入到阿鼻地獄的，十八層之外的最深的一層，將來面對的是鐵床、銅柱，受苦沒有間斷。這個是第二種，身出心不出。第三種、身心俱出，身體出家心亦出家。這個是真正的修行人，真正的出家人，出離生死之家。佛教所說的真正出家，說的指的就是這一種，是指身心俱出，能出煩惱之家，能出三界輪迴之家。出家了之後，勤修戒定慧，熄滅貪嗔癡，真正弘法利生，不忍眾生苦，不忍聖教衰。這個才是真正的出家，這個才算是如來正法的傳播者，佛陀衣缽的繼承者。這個是第三種，身心俱出。第四種、身心俱不出，身不出家，心也不出家。這個是指的一些在家的學佛居士，在這個紅塵當中，被業所牽。人在江湖，身不由己。隨波逐流，不能自拔。雖然有時候也學點佛，有時候也做點功德，但對於功名利祿一點都沒有放下，習氣毛病一點都沒有改變。身體不出家，內心也不在菩提道上，所以叫『身心俱不出』。我剛才所說的四種出家，我們在座的護法居士，現在大家可以對照對比一下，看看你是屬於哪一種。我跟諸位同修講，對於出家，我們大乘佛法特別不注重形式，更注重的是精神，更注重的是你內心的境界，更注重的是你內心的發心。如果你是屬於第一種，心出身不出，那我要恭喜你，你真的是大菩薩，值得我頂禮膜拜。相反，一個出家法師，如果身出心不出，身在曹營心在漢，那將是佛教的寄生蟲，也承擔不了人天功德主的稱號。如果這樣的話，那還不如做個在家居士。畢竟在家修行，你如果真修行真用功的話，照樣也能夠了生脫死，照樣也能夠出離輪迴。所以我們在座的居士，由於條件的限制和因緣的不足，今生沒有因緣出家的，我跟諸位同修講：沒有關係，大家不要有任何的遺憾，畢竟將來解脫、將來往生、甚至將來成佛，跟你現在出家不出家沒有多大的關係，而是跟你現在是否用功修行有關係，跟你現在的發心有關係。最後，我祈求大慈大悲觀世音菩薩，加被大家業障消除，菩提精進，道業有成！感恩大家，阿彌陀佛！

[@user-lk1eb6xk8y]

感恩，南无阿弥陀佛！

[@yuccahummingbird4179]

万分感谢法师经常为一些我们不明白和疑惑的佛法开示，受益良多。遇上善知识不容易。

[@user-vk1vm5xr3j]

頂禮 大慈大悲觀世音菩薩摩訶薩🌹🙏 感恩 法師警策開示，慈悲祝福🌷

[@lixingzhao4539]

顶礼梦参老和尚！谢谢法师！

[@lilingzhang-tx5gj]

南無阿彌陀佛🙏🙏🙏

[@ggsherry1990]

阿弥陀佛 感恩师父开示

[@xiuyiyoeng8789]

南無阿彌陀佛

[@Lee-dd6bx]

7:40

[@AmericanBuddhistFellowship]

Lunar September 19th is Avalokitesvara Bodhisattva's Renunciation Day. Today, I would like to talk to you about "renunciation", aka leaving home. Some of our fellow practitioners here, due to the limitations of conditions and lack of karma, want to leave home, but can't, so they envy our monastics a lot and the life we lived as monastics. In fact, I tell you fellow practitioners that not everyone can leave home, and not everyone is suitable to leave home. It is not necessary to leave home to get rid of birth and death. In fact, in our Buddhist circle, there are four different statuses of leaving home. What are these four different statuses of leaving home? After I have finished talking about the four statuses of leaving home, our fellow practitioners can check ourselves to see which one we belong to and see if we have left home. These four statuses are: the first one, the mind leaves home but the body doesn't. This refers to some lay people who are particularly motivated, genuinely cultivate, and work hard. Although they don't have chances to leave home, they lived the status and life of laymen, like many of our fellow practitioners here, but their will to leave the world is firm, their determination to escape from birth and death is very firm, and their practice is very diligent and courageous, just like the great lay Buddhist Vimalakirti. They are "just like the lotus has no water on it, and just like the sun and the moon do not dwell in the sky". If one live and cultivate in this way, although one's body doesn't leave home, one's mind is always on the Bodhi path, which is worthy of our praise and admiration. This is the first status, the mind leaves home but the body doesn't. The second, the body leaves home but the mind doesn't. This refers to some monastics who have no loyalty. Although they have left home, shaved their hair, wear we monastics' robes, and appear as monastics, their minds are still nostalgic for the world, still can't give up worldly fame and wealth, still have a strong pursuit of wealth, material, fame, food, and sleep, and this is what we monastics should take as a precaution. According to "Ksitigarbha Sutra": One who "pretends to be a monastic, but not a monastic in mind", will go to the Avici Hell in the future. I once personally heard my mentor, grand master Meng Can, said, he practiced the Ksitigarbha method, and he vigorously promoted the Ksitigarbha method throughout his life, that once, when he practiced the Ksitigarbha method, he entered the Ksitigarbha Samadhi of extinction. This Samadhi is not easy to attain. Among all the Samadhi, it belongs to the highest Samadhi, and very few people have attained this Samadhi. Because of the state of this extraordinary Samadhi, he went to the eighteen layers of hells for a tour. What surprised him a lot was that in addition to the eighteen layers of hells, there was another layer at the very bottom, which was dedicated to those monastics who were not monastics in mind. No wonder there are so many monastics in front of the gate of hell. I tell you fellow practitioners that the food we monastics eat, the food from ten directions, is not easy. If you work well, your merits are boundless. If you truly leave home, get rid of the sufferings of reincarnation, gain the joy of Nirvana, and spread the Dharma and benefit beings, then your merits are boundless; if you don't work well, in the future you will fall into Avici Hell, the deepest layer other than the eighteen layers, will face iron beds and copper pillars in the future, and suffer without interruption. This is the second status, the body leaves home but the mind doesn't. The third one is that the body and mind both leave home, the body leaves home, and so does the mind. They are real practitioners and real monastics, who leave the home of birth and death. When Buddhism talks about the true renunciation, it refers to this kind, which means that both body and mind leave home, the home of afflictions and the home of the three worlds of reincarnation. After leaving home, they diligently cultivate precepts, concentration, and wisdom, extinguish greed, hatred, and ignorance, truly preach the Dharma and benefit beings. They cannot stand beings' suffering or Buddhism's decadence. This is the real leaving home, and they are the disseminator of the Tathagata's righteous Dharma and the successor of the Buddha's career. This is the third status, the body and mind both leave home. The fourth is that neither the body nor the mind leaves home, the body doesn't leave home, and the mind doesn't leave home either. This refers to some lay Buddhists who are led by their karma in the mortal world. People in the arena are involuntary. You go with the flow and cannot extricate yourself. Although they sometimes learn a little bit of Buddhism and sometimes do some meritorious deeds, they never let go of fame, fortune, and wealth, and their habits and problems don't change at all. Their bodies don't leave home, and their minds are not on the Bodhi path, so it is called "neither the body nor the mind leaves home". I just mentioned four statues of leaving home, our practitioners here, now you can compare and check to see which one you belong to. I tell you fellow practitioners that when it comes to renunciation, our Mahayana Buddhism does not pay much attention to the form, but rather the spirit, the state of your mind, and the motivation of your mind. If you belong to the first one, the mind leaves home but the body doesn't, then I would like to congratulate you, you are really a great Bodhisattva, worthy of my worship. On the contrary, if a monastic's body leaves home but his/her mind doesn't, and s/he has no loyalty, s/he is a parasite of Buddhism, and not qualified to be a master of the merit of human beings and heavens. If this is the case, then it is better to be a layman. After all, when cultivating at home, if you truly cultivate and practice hard, you will still be able to escape from birth and death, and you will still be able to escape from reincarnation. Therefore, for our lay people here, who, due to the limitation of conditions and the lack of karma, don't have chances to leave home in this life, I would like to tell you fellow practitioners: It doesn't matter, and there's no need to regret. After all, your future liberation, rebirth, and achieving Buddhahood have nothing to do with whether or not you leave home now, but have something to do with whether you practice diligently or not, and have something to do with your current determination. Finally, I pray that Greatly Merciful and Greatly Compassionate Avalokitesvara Bodhisattva will bless all of you, so that all your karmic obstacles will be eliminated, and you will be diligent in Bodhi and successful in cultivation! Namaste, Amitabha!