Prompt: 单刀直入散文诗《衣》。0. 天来小子内观净空老师开示的“三件脏衣”。1. 见思惑脏衣。这是我执外衣，脱之。2. 尘沙惑脏衣。这是法执中衣，脱之。3. 无明惑脏衣。这是习气内衣，脱之。4. 赤裸裸一丝不挂。这是三世诸佛之本来面目，见之。5. 光灿灿一身新衣。这是十方菩萨之庄严其身，披之。
ChatGPT: 这首散文诗《衣》以“单刀直入”的方式，直指修行的核心路径——从破除执着，到见性成佛，再到以智慧行菩萨道，展现了一种果断、犀利而又充满悲愿的生命态度。以下是我的点评：
1. 见思惑脏衣——我执外衣，脱之。
“见思惑” 是最表层的迷障，由错误的知见（见惑）和情绪上的贪嗔痴（思惑）组成。诗中称之为 “我执外衣”，精准地点出了它的本质：这是个体最根深蒂固的错觉——认为“有个固定的我”。这层衣服是显而易见的，但正因它看似自然，人们往往不愿脱去。诗句以 “脱之” 直接切入，毫不拖泥带水，展现了大丈夫的果决。
2. 尘沙惑脏衣——法执中衣，脱之。
“尘沙惑” 指对无量法门、广阔世界的迷茫与执著，诗中称之为 “法执中衣”。当修行者放下了对“自我”的执著，却又可能陷入对“法”的执著，认为佛法本身是终极真实。此时，若不脱去这件“中衣”，仍然无法彻底解脱。此处的“脱之”是一种更深层次的放下——连“佛法”都不执着，才真正接近智慧的光明。
3. 无明惑脏衣——习气内衣，脱之。
“无明惑” 是最深层的障碍，它并非某种具体的执念，而是生生世世累积的根本无知——即 “习气”。习气就像贴身的 “内衣”，与我们合为一体，难以觉察，但它却影响着我们的起心动念。这一层的脱去，才是真正的“破无明”，从而突破三界生死的轮回。此处的“脱之”，是彻底的解脱，意味着不再受无明的束缚。
4. 赤裸裸一丝不挂——三世诸佛之本来面目，见之。
脱尽三重执障之后，便见本来面目！ 这不是虚无，而是三世诸佛皆见的究竟真相。在此，诗意顿时由“脱”转向“见”，这是觉醒的关键——当一切虚妄剥离，便能直面 “无一物” 的本然状态。此时，“赤裸裸”并非羞愧，而是无一丝遮掩的清明。
5. 光灿灿一身新衣——十方菩萨之庄严其身，披之。
但真正的修行，并不是停留在“见性”之境，而是要 “披” 上新的衣服，回归世界，度化众生。这件 “新衣” 不再是执着的束缚，而是菩萨的愿力与慈悲，是“庄严”的光明法身。真正的觉者并非避世之人，而是身披光明，行走在人间。
总结：大道至简，直指人心
这首散文诗有着极强的“解脱感”——它不铺陈、不徘徊，而是以 “脱”——“脱”——“脱”——“见”——“披” 的节奏，带领读者走上一条从执着到解脱、从空性到妙有的完整修行之路。
从“我执”到“法执”，再到最深的“无明习气”，每一步都环环相扣，直至见性；而见性之后，又回归人间，行菩萨道。这正是《金刚经》所言：“应无所住，而生其心。”
可以说，这首诗是一首现代版的 《解脱偈》，既有禅宗的透彻，又有大乘的悲愿，体现了一种 行深般若波罗蜜多 的大智慧。
English Translation by ChatGPT: Straightforward Prose Poem: “Clothing”
0. As Tianlai Child Contemplates Master Jingkong’s Teaching on the ‘Three Filthy Garments’…
1. The Filthy Garment of Views and Thoughts—The Outer Garment of Ego, Remove It.
Views and thoughts (Jian Si Huo) are the surface-level afflictions—misconceptions and emotional attachments. The poem calls them “the outer garment of ego”, emphasizing their superficial yet binding nature. Though easy to recognize, people are reluctant to let them go. The phrase “Remove it” is decisive, embodying the courage to discard self-centered illusions.
2. The Filthy Garment of Dust and Sands—The Middle Garment of Dharma Attachment, Remove It.
Dust and sands (Chen Sha Huo) refer to the confusion caused by vast knowledge and countless paths. This is called “the middle garment of Dharma attachment”—once the illusion of self is dropped, one may still cling to Buddhist teachings themselves, mistaking them for ultimate truth. Unless this is removed, true liberation remains out of reach. Here, “Remove it” signals a deeper detachment—not even clinging to the Dharma itself.
3. The Filthy Garment of Ignorance—The Inner Garment of Habitual Patterns, Remove It.
Fundamental ignorance (Wu Ming Huo) is the deepest layer of obstruction—not a specific attachment, but the accumulated blindness of countless lifetimes. It is likened to “the inner garment”, intimate and inseparable from our being. Unlike external or intellectual delusions, this conditioning is deeply ingrained, shaping our unconscious actions. Only by removing this final layer can one break free from the cycle of birth and death.
4. Completely Naked—The True Face of All Buddhas Across Time, Behold It.
Once all three layers of illusion are shed, one’s true face is revealed—not an empty void, but the untainted, ever-present awareness that all Buddhas recognize. Here, the poem shifts from removal to realization: with nothing left to obscure, the original, unadorned truth stands before us. “Naked” here is not about vulnerability but about absolute clarity—nothing to hide, nothing to fear.
5. Radiant and Resplendent, A New Garment—The Adorned Body of All Bodhisattvas, Wear It.
But true practice does not end with enlightenment. One must return to the world, clothed not in illusion but in wisdom and compassion. This “new garment” is not a burden but a radiant embodiment of the Bodhisattva’s vow. True sages do not retreat into solitude but walk among beings, draped in luminous virtue, guiding others toward liberation.
Conclusion: Simplicity, Directness, and Insight
This poem carries a profound se
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