一切佛法源于本性：功德与了义

《一切佛法源于本性：功德与了义—-大日如来王尊佛》如果你觉得不需要上师和师父，靠自己修行能有功德？依靠自己感觉好坏定义的就是了义法，适合自己的教法？好像抓着佛法的救命绳，却是断的，没有和上师诸佛的真我本性相连接。不是上师和师父的亲传，所学都是假的。因为一切源于本性。

一切功德与了义法，都是源于本性的开启，而一旦佛法变成自己感觉定义，都是我执错法。即：自己是导师，所学皆是魔。唯有慧命上师是自性家园。功德是本性的规则，业因果报是假我轮回的规则。所以凡夫修行的功德是上师三宝给予的，假我是没有功德可言。为什么说修行有功德？就是在不断打破假我，成就真我所说。一旦自己脱离上师三宝，自定教法，违逆上师，破坏仪轨戒律，表面看似学佛都是魔业。佛陀云：上师即是满梵行。

了义法，是从本性显现菩提妙用，给予众生度度精准的所需。所以这是“体”上而说。凡夫“用”上看，如“放下屠刀立地成佛”，放下屠刀只是屠夫所需，但他没有依止修行，没有出离心和菩提心，无法见性成佛。而见性成佛是凡夫视角的了义与究竟。大日经：菩提为根本，方便为究竟。方便就是众生所需。为什么说适合的也是了义和究竟？因为源于上师佛陀给予的适合教法。金刚上师本性维度开启是根本，传授的教法就究竟。本性维度，与维度开启的规则，缺一都是不了义不究竟。

再比如：有人说自己念佛能往生西方极乐世界。我说，你是假我，假我呈现是六道轮回，业因果报。而依止上师才能修出离心，认知假我苦谛才能慈悲众生悲苦，再发心利他菩提心。菩提心显现诸佛刹土。所以自己假我是无法往生的，如同把轮回塞进佛土，把假我塞进真我，把自私塞入菩提？往生是舍掉假我，阿弥陀佛的佛心中，莲花化生，真我重塑重生。所以佛法获得功德，修行了义究竟法，听从上师教言，想要上师维度而成立。

补充：三皈依以佛宝为本性维度开启，即究竟依止处。僧宝视为师父，以自身修为引领信众与佛宝接轨。如果有缘依止上师，上师本身为究竟依止处，本性维度开启。不管佛法任何法门，都要以依止上师或师父而修行为绝对基础。

关键性觉悟：不是上师带领我学假我思维佛法，而是佛法让我见到真我自性上师。不是自己感觉好坏定义叫做佛法，而是自性上师传授我的才是佛法。

If you think that you do not need a Guru or a Master, and that by relying on your own practice you can attain merits ? Is what you define by your own feelings of good or bad the Ultimate Dharma, the teaching that suits you? It is as if you are holding onto the life-saving rope of the Dharma, yet that rope is broken, without any connection to the True Nature of the Gurus and all Buddhas. If it is not the direct transmission of the Guru or the Master, whatever is learned is false — because everything originates from the True Nature.

All merits and the Ultimate Dharma originate from the opening of the True Nature. However once the Dharma becomes defined by one’s own feelings, it becomes a form of egoistic and false Dharma. That is to say: when one takes oneself as the teacher, everything learned becomes demonic. Only the wisdom Guru is the home of one’s true nature. Merit is the rule of one’s true nature, while karma and retribution are the rules of the false self’s samsaric cycle. Therefore, the merits of ordinary beings’ practice are bestowed by the Guru and the Three Jewels — the false self has no merit to speak of. Why is it said that practice brings merit? Because it continually breaks through the false self and fulfills what the True Self proclaims. Once one separates from the Guru and the Three Jewels, establishes one’s own teachings, defies the Guru, and violates rituals and precepts — then even if it outwardly appears to be Buddhist practice, it is all demonic karma. The Buddha said: “The Guru is the perfect Brahmacharya.”

The Ultimate Dharma, is manifested by the wondrous function of Bodhi from the True Nature, giving all sentient beings precisely what they need. Thus it is spoken from the aspect of the “essence.” From the aspect of “function” as seen by ordinary beings, it is said, “Put down the butcher’s knife and immediately become a Buddha.” Yet putting down the knife is merely what the butcher needs to do; but he does not have reliance practice, renunciation or bodhicitta, he cannot see his True Nature and become a Buddha. And seeing one’s True Nature and becoming a Buddha — this is the Ultimate Dharma and the Complete truth from the perspective of ordinary beings. The Mahāvairocana Sūtra says: “Bodhi is the foundation; skillful means is the ultimate.” Skillful means is what sentient beings need. Why is it said that what suits is also the Ultimate and Complete truth? Because it originates from the suitable teachings given by the Guru Buddha. The dimension opened by Vajra Guru’s True Nature is the foundation, and the teachings transmitted are therefore the ultimate. The dimension of True Nature and the rules for opening that dimension — if either is missing, it is neither Ultimate nor Complete truth.

For example: someone says that by reciting the Buddha’s name, they can be reborn in the Western Pure Land.
I say: you are a false self. What the false self manifests is the six realms of samsara — karma and its cause and effect. Only by relying on the Guru can one practice renunciation, realize the suffering of the false self through the Truth of Suffering, and thus give rise to compassion for all beings’ suffering, then generate the altruistic Bodhi-heart. Bodhicitta manifests the Buddhas’ pure lands. Therefore, one’s own false self cannot lead to reborn. Is it like trying to stuff samsara into a Buddha’s land, the false self into the true self, or selfishness into bodhi? Reborn involves abandoning the false self, within Amitābha Buddha’s Heart, one is born from the lotus flower, the True Self is reshaped and reborn. Thus, to attain the merits of Buddha Dharma, to practice the Ultimate and Complete Dharma, one must follow the Guru’s instructions, only then can the Guru’s dimension be established.

Supplement: Among the Three Refuges, the Buddha Jewel represents the opening of the True Nature’s dimension, the ultimate place of refuge. The Sangha Jewel is viewed as the Master, who through his own cultivation leads disciples to connect with the Buddha Jewel. If one has the karmic connection to rely on a Guru, the Guru himself is the ultimate refuge and the opening of the True Nature’s dimension. No matter what Dharma Gate one follows, reliance on the Guru or the Master as the absolute foundation of practice is essential.

Key Realization: It is not the Guru who leads me to study the Buddha Dharma through the false self’s thinking,
but rather the Buddha Dharma that allows me to see the True Self — the Inner Guru of True Nature. It is not my own feeling of good or bad that defines the Buddha Dharma,
but what the Inner Guru of True Nature transmits to me — that alone is the Buddha Dharma.

————大日如来王尊佛

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