⊙佛心慈憫，悲智雙運；菩薩為伴，善巧方便；入群施教，濟度沉淪；人間頑愚，耽慾難拔。
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
⊙「所以者何，如來方便，知見波羅蜜，皆已具足。」《法華經方便品第二》
⊙就意識云「知」，就眼識曰「見」。又推理名「見」，覺了云「知見」。
⊙了知一切諸法邪正之見，皆從意識而生，即得知見一切法度彼岸也。
⊙波羅蜜：度彼岸。行者乘大行之船，由生死苦惱的此岸度至涅槃安樂之彼岸，即是到彼岸。
*************************
【證嚴上人開示】
「佛心慈憫，悲智雙運；菩薩為伴，善巧方便；入群施教，濟度沉淪；人間頑愚，耽慾難拔。」
佛心慈憫
悲智雙運
菩薩為伴
善巧方便
入群施教
濟度沉淪
人間頑愚
耽慾難拔
實在是感覺到佛陀的慈悲，還有諸佛、諸菩薩，還是與佛為伴，來人間悲智雙運，就是要來度眾生。但是眾生就是頑愚，耽著於慾念裡，總是很難救拔他。所以諸佛、菩薩辛苦！來來回回於人間，不知道何時眾生才能很快聞法、接受？這實在是很令人擔心！
所以，佛陀永遠都是這樣的慈悲，無始以來，也沒有盡頭，永遠的永遠，無始無終，就是那一念心——悲憫之心。時時倒駕慈航，在娑婆世界、人間中，用慈悲的心，運用他的智慧來教化。既然我們來到這個人間，我們現在就要好好來聽佛、菩薩，他現相施設方便，權巧教育。
所以，常不輕菩薩就將每個人當作佛，我們應該也是要這樣。在我們大家的周圍，我們要把每個人當作是我們生命中的佛——活佛。不論他現什麼樣的相，用什麼樣的言教，是好聽的，是不好聽的，是好看的臉色，是不好看的臉色，或者是順從我們的人，或者是與我們唱反調的人等等，我們要感恩他。
「菩薩為伴」，這都是來我們的身邊，教育我們的人，他用種種善巧方便在教育我們，所以我們要感恩。若能如此，我們來的這一輩子，我們就能夠，業漸漸地消，不好的緣結束。
每一個人給我們惡的緣，我們用好的去回報。若如此，就如一桶濁水，這桶濁水，我們現在知道水是髒的，不能用了，所以要趕緊加清水進去，濁水讓它不斷流掉，濁水流久了，清水就(漸漸)清了。
所以我們的業，我們與人人在過去，都結了善、惡業。是善業嗎？他用正面的方式來教育我們、來開導我們、來誘導我們，讓我們能向一條好的道路走。這是我們過去與他累積了是好的(緣)，是清的水。這好的法，「法譬如水」，向我們說的都是施教、正面的。
若是現了不好的相，我們就要自我警惕——感恩啊！這也是一個法，要讓我不要犯了，「諸惡莫作，眾善奉行」。不只是莫作，這個惡已生，趕緊將它斷除，不要再繼續與他結惡因，或者是又再與他結下惡緣，不可以。惡生速斷，若是惡未生時，惡未生時，我們就要提高警覺，不要惹到惡的又再來。所以「已生惡令速斷，未生惡令不生」，避開了惡因、惡緣。
我們就要趕緊想，這種惡因緣現前，這是「善巧方便」，要讓我們磨練我們的心，提高警覺。若是「已生善令增長」，是好的因緣，善知識、好友，我們要好好把握。若是有好人，緣未成熟，我們就要用很珍貴好樂的心，能找到這種好緣，來讓我們(有)好的方法，這就是「未生善令速生」。
所以，我們的日常生活中，在事、在物等等，都含藏著道理在。所以人、事、物、理，我們都要在日常生活中，如何在人與人之間、做事當中，我們能在這期間會遇到真理。這也就是我們日常行在法中，無不都是向我們說法。天地萬物都是在向我們說法，這就是「善巧方便」；「菩薩為伴，善巧方便」。
入群，入人群中，我們要知道，每一個人都是菩薩。他入於人群中，為我們施教，所以我們的心要因為周圍的環境，讓我們增長智慧，不要受到周圍的環境反過來將我們拉沉下去，我們要時時提高警覺。
「人間頑愚」，我們若看到我們的同修者，知道這個人如何跟他說，都是很固執。前面我們不就是說，佛陀來人間就是「廣演言教，無數方便，引導眾生，令離諸著。」
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
這就是佛、菩薩來教導我們眾生，用種種的方便，使我們能離開執著。凡夫的執著，小乘根機的執著，這都是在凡夫與已修行者，還有執著，這種的執著也就是頑愚。佛陀要讓我們開這麼大的門，我們偏偏就是要在門縫裡，在那裡穿不過去。
門已經是大敞開的門了，我們應該要從大門進入。所以佛陀，諸佛、菩薩來人間，就是為了要開，「開、示」，將心門打開，讓我們瞭解宇宙天地萬物的道理，何況人與人之間，事、物，我們應該更加瞭解了。
只是，我們凡夫真的是頑愚，頑愚於何處呢？就是貪慾，在那念貪著慾念開始，真的是難拔，很難拔除。這就是我們要瞭解，聽法，我們要很用心。
接下來就說：「所以者何，如來方便，知見波羅蜜，皆已具足」。
所以者何
如來方便
知見波羅蜜
皆已具足
《法華經方便品第二》
為何佛陀用這麼多的時間，不斷不斷來人間教育？所以，我們應該要很能體會，為什麼？無常！人生無常，什麼事情在什麼時候要發生？不知道！何況人為什麼要執著，執著那麼多呢？所以佛陀他來人間，用種種方便。
是為什麼佛陀要這樣一直用方便法，一直來教化呢？此處就說：「如來方便，知見波羅蜜，皆已具足」。世間，這個娑婆世界，堪忍，佛、菩薩都很瞭解，既然都瞭解之後，他就無畏，不怕。但是「悲憫眾生」，所以不斷來(人間)。因為他具足了知見波羅蜜，他瞭解，知、見波羅蜜全都具足。
什麼叫做「知見」？知見，「知」就是從意識，從意識能體會到，宇宙天下萬物真理。這是從他的意識深處。常常告訴大家八識，凡夫人人都具有八識。佛陀除了八識之外，超越過去就是第九識，這就是清淨無染的佛性。所以，他用這種能夠瞭解天下宇宙萬物的真理，如此知道了，每樣都知道了，叫做「知」。
就意識云「知」
就眼識曰「見」
又推理名「見」
覺了云「知見」
就眼識曰「見]，眼睛看到就是見。佛，佛出生於兩千五百多年前，現在的人會說：「我又沒看見。」有啊！佛陀他於兩千五百多年前，現在的歷史記載著，這是用世間傳統記錄下來的。還有，三藏十二部經，每一個朝代是如何流傳下來的，這都能夠見證。我們從這些法之中，我們能瞭解到佛陀的心靈意識，那一分人人本具佛性，人人都能超越煩惱、造作。
藏於我們的內心，那種無論是第六識、第七識的思想，或者是藏入於我們的業識中，常常都會想到，過去是什麼什麼……。這是我們凡夫的意識。
但是佛陀是清淨的意識，所知、所見，所以叫做意與眼的見識，所知道的、所看的，再從所看見的事情，再與大家分析，就是推事究理。現在若在說法時，就推理就事，要讓大家知道，這叫做方便，用這件事來譬喻其中的道理。所以無論是用事來譬喻道理，或者是以理說事，這都是叫做知見。
已經知見宇宙萬物真理，全都能覺悟，人生沒有一項事情，不知道、不覺悟的，全都覺悟，所以叫做知見(已具足)。將這些事、物、理全都完全瞭解，瞭若指掌，如同指頭(手掌)打開，就可以看到的東西。這叫做覺知，原本就全都知道，再看到，向大家說法，這就是知見。
「知見波羅蜜」，這波羅蜜就是知一切諸法邪正之見。一切諸法邪正之見，我們都能瞭解，究竟是邪，或是正，這種邪正之見全都能瞭解。已經覺悟的人，絕對不會被偏差的邪法，迷惑了他，絕對不會。
我們每個人，每天、每天要做人間菩薩，就要入人群中聽人間事，聽多了，這事與法會合，自然我們的心就能很清淨。見到別人在亂時，我們的心就是很清淨的知見，知道這是在亂時，我要用什麼方法來接近他。這也是我們學佛者開始要學的。這都是從意識所生，就是知道一切知見。
知見波羅蜜
了知一切諸法
邪正之見
皆從意識而生
即得知見一切法
度彼岸也
我們現在也是在學，所以「知見一切法度彼岸」，是佛與菩薩的知見，用方便法就是波羅蜜；波羅蜜之意就是「度」，從迷茫的此岸，度到清淨無染的彼岸去，所以叫做波羅蜜。甚至有六波羅蜜、十波羅蜜。六波羅蜜是布施、持戒、忍辱、精進、禪定、智慧，再加上四波羅蜜，就是四無量心：慈、悲、喜、捨。六加四就是十，十波羅蜜。用這種方式來度眾生，叫做知見波羅蜜。
我們很瞭解世間事，所以用種種方法來度化，所以這波羅蜜，就是我們所用的方法，將他度到彼岸。但是，我們現在要學的，就是乘大行之船，就是「度」之意；度，「愛河千尺浪」，尤其是茫茫大海中，就要用工具，剛才說過六波羅蜜、四無量心等等，好像一艘大船般，慈航普渡，由生死苦惱的此岸，能度到涅槃安樂的彼岸去，所以叫做到彼岸，也是度彼岸，那就是叫做「波羅蜜」。
波羅蜜：度彼岸
行者乘大行之船
由生死苦惱的此岸
度至
涅槃安樂之彼岸
即是到彼岸
各位菩薩，學佛，真的要學得正見、要正知，我們要時時用心，要學會用種種方便教法，入人群中接近眾生。這也是諸佛、菩薩的心願。所以我們既是諸佛、菩薩的弟子，我們應該也要投入人群去付出。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Knowledge and Views of the Paramitas (知見波羅蜜)
Date: December. 18. 2013
“The Buddha is kind and compassionate, exercising both compassion and wisdom. With Bodhisattvas as companions, He cleverly and skillfully goes among people to give teachings to help and transform the fallen. Worldly people are stubborn and foolish; they indulge in and are inextricable from desires.”
Truly, we feel the Buddha’s kindness and compassion. There are also other Buddha and Bodhisattvas who accompany Him to this world to exercise both compassion and wisdom in order to transform sentient beings. But sentient beings are stubborn and foolish; they indulge in and are inextricable from desires. Basically, saving them is very difficult. So, all Buddhas and Bodhisattvas work hard as they come to the world over and over, not knowing when sentient beings will finally accept the Dharma they hear. This is truly worrisome.
The Buddha is always so kind and compassionate. He has been like this since Beginningless Time, and will never cease being so. Forever, without beginning or end, His mind will always be one of compassion. He constantly returns on the ship of compassion to the human realm in the Saha World to transform people with His compassion and wisdom.
Since we have come to this world, right now we must work on listening to the Buddha and Bodhisattvas who are establishing skillful means and giving provisional and clever teachings. Never-Slighting Bodhisattva treated every person as a Buddha. We should also do the same. We must treat every person around us as a living Buddha. No matter what his appearance, whether his words are pleasant or unpleasant, whether his expression is amiable or not, whether he is someone who goes with or against us, we must be grateful to every person. “Bodhisattvas as companions” are people who keep us company and teach us with various skillful and clever means. Therefore, we must be grateful to them.
If we can do this, we can use this lifetime to gratefully exhaust our karma and end our negative karmic affinities. Let us repay those who bring negative affinities with positive affinities. This is like a bucket of murky water. Once we know that the water is dirty and cannot be used, we should quickly add clean water to it to cause the murky water to flow out. Over time, the water will gradually become clean.
In the past, we have created either good or bad karmic [affinities] with others. What if we created good karma? They will teach us through positive means and counsel and guide us toward a good path.This is because in the past we have a accumulated positive affinities, which is like clean water or good teachings.
The “Dharma as Water” lectures were fill with positive teachings.If people manifest negative appearances, we must then be self-aware an grateful that this is also a teaching to keep us from committing transgressions.“Refrain from all evils and do all good deeds” does not just tell us to refrain from committing new evils, we must put a stop to and eliminate the evil that has already arisen.We cannot [let bad affinities perpetuate].
When evil arises, we must quickly eliminate it.If it has not yet arisen, then we must heighten our vigilance and not attract it.We must “eliminate any evil that has already arisen” and “prevent future evils from arising” and avoid negative causes and conditions.We must consider that the appearances of such negative karmic conditions are clever and skillful means for us to train our minds and heighten our vigilance.
“Nurturing any goodness that has already arisen” refers to good karmic conditions.
We must really treasure our virtuous and good friends.
When we meet good people but our connections with them have not matured, we should truly cherish them and be happy that we have found this good affinity to learn good teachings.This is “encouraging goodness to quickly arise”.In our daily living, there are principles concealed within things.So, we must [pay attention to] everything in our lives to find a way to encounter true principles as we deal with people and matters.This is also a way we can practice teachings.
All things in the world teach us Dharma; this is “clever and skillful”.“With Bodhisattvas as companions, He cleverly and skillfully” goes among people.We must realize that every single person is a Bodhisattva.They have come among all of us to give us teachings.So, our minds should grow in wisdom in response to our surroundings instead of allowing them to drag us down.We must constantly heighten our vigilance.
“Worldly people are stubborn and foolish”.With our fellow practitioners, how do we tell them when they are being very stubborn?
Earlier we had discussed that the Buddha comes to the world to “extensively proclaim teachings verbally”.“With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”
This talks about how Buddhas and Bodhisattvas teach us sentient beings by using various skillful means, so we can transcend the attachments of ordinary people and Small Vehicle [practitioners].So, ordinary people and spiritual practitioners still have this type of attachment, which is a form of stubborn foolishness.
The Buddha wants to help us open the door widely, but we insist on trying to squeeze ourselves through the cracks in the door, and so we cannot get through.Since the door is already open wide, we should walk through it.The Buddha and all Buddhas and Bodhisattvas come to the world in order to “open and reveal”.He opened the door to the mind to help us to realize the principles of all things in the universe, to say nothing of relationships, matters and thing which we must understand even better.
However, we ordinary people are truly stubborn and foolish.What are we stubborn and foolish about?Desires.Once desires arise, it is very hard for us to extricate ourselves. This is what we must understand. As we listen to teachings, we must be very mindful.
Next we discuss, “Why is this?”
“The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”
Why does the Buddha spend so much time coming again and again to this world to teach? We should be able to comprehend this. Why? Life is impermanent, and we never know what will happen. Moreover, why do people have so many attachments? Thus, the Buddha comes to this world and exercises various skillful means. Why does the Buddha continuously teach us with skillful means? It states here, “The Tathagata has already perfected skillful means and knowledge and views of the Paramitas”. The Saha World must be endured Buddhas and Bodhisattvas all understand this very well. Once the Buddha had this understanding, He was fearless and no longer afraid. Out of “compassion for sentient beings, He continues to return to the world because He perfected knowledge and views of the Paramitas. He completely understands all knowledge and views of Paramitas. What are “knowledge and views”? “Knowledge” comes from using His mind-consciousness to realize the truths of all things in the universe. This comes from deep within His mind. I often tell all of you that ordinary people possess Eight Consciousnesses.
The Buddha has surpassed those eight to reach the ninth consciousness, which is pure and undefiled Buddha-nature. So, He uses this to understand the truths of all things in the universe. Knowing all this is called “knowledge”.
Realizations from mind-consciousness are called “knowledge”.
Realizations from eye-consciousness and deductions are called “views”.
Complete realization is “knowledge and views.”
[Realizations] from eye-consciousness are “views”. What we see with our eyes are our views. Since the Buddha was born over 2500 years ago, people who alive right now may say, “Well, I never saw Him.” But He did exist! [The birth of] the Buddha over 2500 years ago was documented in historical records. The way the 12 Divisions of the Tripitaka have been passed down through dynasties is also something people can verify. And from these teachings, we can realize the Buddha’s mind-consciousness and how we all intrinsically have Buddha-nature. We can transcend our afflictions and [the karma] we created, which is stored in our minds. Whether through the thinking of ur sixth or seventh consciousness or from what is stored in our karmic consciousness, we will constantly think about what happened in the past. This is how the mind-consciousness of ordinary people works. However, the Buddha has a pure mind-consciousness. What He sees and knows comes from His mind and eye [forming His eye-consciousness]. Then He takes what He sees and analyzes it for everyone by deducing principles from things that happen. Right now when I explain the Dharma, I use principles to explain how things work. These are called skillful means.
I use analogies to compare matters to principles. Whether we use matters to refer to principles or use principles to describe matters, this is all called knowledge and views. The Buddha has already know and seen the truths of all things in the universe, so He has completely realized everything. There is nothing He does not know nor has not realized. He realized everything. This is perfecting all knowledge and views.He completely understands all things like He understands the palm of His hand, like something He can see just by unclenching His fist. This is enlightened knowledge. He has always had complete understanding, so when He sees something, He uses it to teach. This is knowledge and views.
In “Knowledge and views of the Paramitas,” Paramitas refers to realizing a view that understands all things, whether they are proper or deviant. This means we can recognize.This means we can recognize whether something is deviant or proper. If we have a view that understands whether things are people or deviant, as awakened people, we will definitely not be deluded by deviant things. Definitely not.
Every one of us should be a Living Bodhisattva every day. We should go among people and listen to their troubles. The more we know, the more matters and teachings will converge, and then naturally our minds will be very pure. When we see others’ minds in chaos, our minds will still have pure knowledge and views. Then we will know how to approach a woman like this when she is disturbed. This is what we Buddhist practitioners must learn. This arises from the mind-consciousness and is how we [develop] knowledge and views.
Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant
Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the others shore.
Right now we are still learning “All teachings help us cross to the other shore are the knowledge and views of Buddhas and Bodhisattvas”.We practice skillful means, which are Paramitas. Paramitas means “to cross” from this shore of delusion to the other shore, which is pure and undefiled. This is what we call Paramita. There are the Six and Ten Paramitas.
The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. Then four more Paramitas are added, the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Six plus four is ten; the Ten Paramitas are way to transform sentient beings.These are knowledge and views of the Paramitas. We understand the world’s matters very well, so we use various means to transform others. The Paramitas are the means we use to help others cross to the opposite shore.
But what we must learn to do right now is to ride the boat of great practices. This is what it means “to cross” the “1000-foot swells in the river of cravings”. In particular, crossing the boundless sea requires tools. The Six Paramitas and Four Infinite Minds that I just mentioned are like a huge ship.
A ship of compassion helps all people cross from this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. So, crossing over to the opposite shore is called Paramita.
Paramita: Crossing to the opposite shore.
Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.
Fellow Bodhisattvas, as we learn the Buddha’s Way, we must attain Right Views and Right Knowledge. Therefore, we must always be mindful and learn to use various. skillful means to go among people and interact with them.This is also the wish of Buddhas and Bodhisattvas. Since we are disciples of all Buddhas and Bodhisattvas, we should also give by going among people .Therefore, we must always be mindful
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
⊙「所以者何，如來方便，知見波羅蜜，皆已具足。」《法華經方便品第二》
⊙就意識云「知」，就眼識曰「見」。又推理名「見」，覺了云「知見」。
⊙了知一切諸法邪正之見，皆從意識而生，即得知見一切法度彼岸也。
⊙波羅蜜：度彼岸。行者乘大行之船，由生死苦惱的此岸度至涅槃安樂之彼岸，即是到彼岸。
*************************
【證嚴上人開示】
「佛心慈憫，悲智雙運；菩薩為伴，善巧方便；入群施教，濟度沉淪；人間頑愚，耽慾難拔。」
佛心慈憫
悲智雙運
菩薩為伴
善巧方便
入群施教
濟度沉淪
人間頑愚
耽慾難拔
實在是感覺到佛陀的慈悲，還有諸佛、諸菩薩，還是與佛為伴，來人間悲智雙運，就是要來度眾生。但是眾生就是頑愚，耽著於慾念裡，總是很難救拔他。所以諸佛、菩薩辛苦！來來回回於人間，不知道何時眾生才能很快聞法、接受？這實在是很令人擔心！
所以，佛陀永遠都是這樣的慈悲，無始以來，也沒有盡頭，永遠的永遠，無始無終，就是那一念心——悲憫之心。時時倒駕慈航，在娑婆世界、人間中，用慈悲的心，運用他的智慧來教化。既然我們來到這個人間，我們現在就要好好來聽佛、菩薩，他現相施設方便，權巧教育。
所以，常不輕菩薩就將每個人當作佛，我們應該也是要這樣。在我們大家的周圍，我們要把每個人當作是我們生命中的佛——活佛。不論他現什麼樣的相，用什麼樣的言教，是好聽的，是不好聽的，是好看的臉色，是不好看的臉色，或者是順從我們的人，或者是與我們唱反調的人等等，我們要感恩他。
「菩薩為伴」，這都是來我們的身邊，教育我們的人，他用種種善巧方便在教育我們，所以我們要感恩。若能如此，我們來的這一輩子，我們就能夠，業漸漸地消，不好的緣結束。
每一個人給我們惡的緣，我們用好的去回報。若如此，就如一桶濁水，這桶濁水，我們現在知道水是髒的，不能用了，所以要趕緊加清水進去，濁水讓它不斷流掉，濁水流久了，清水就(漸漸)清了。
所以我們的業，我們與人人在過去，都結了善、惡業。是善業嗎？他用正面的方式來教育我們、來開導我們、來誘導我們，讓我們能向一條好的道路走。這是我們過去與他累積了是好的(緣)，是清的水。這好的法，「法譬如水」，向我們說的都是施教、正面的。
若是現了不好的相，我們就要自我警惕——感恩啊！這也是一個法，要讓我不要犯了，「諸惡莫作，眾善奉行」。不只是莫作，這個惡已生，趕緊將它斷除，不要再繼續與他結惡因，或者是又再與他結下惡緣，不可以。惡生速斷，若是惡未生時，惡未生時，我們就要提高警覺，不要惹到惡的又再來。所以「已生惡令速斷，未生惡令不生」，避開了惡因、惡緣。
我們就要趕緊想，這種惡因緣現前，這是「善巧方便」，要讓我們磨練我們的心，提高警覺。若是「已生善令增長」，是好的因緣，善知識、好友，我們要好好把握。若是有好人，緣未成熟，我們就要用很珍貴好樂的心，能找到這種好緣，來讓我們(有)好的方法，這就是「未生善令速生」。
所以，我們的日常生活中，在事、在物等等，都含藏著道理在。所以人、事、物、理，我們都要在日常生活中，如何在人與人之間、做事當中，我們能在這期間會遇到真理。這也就是我們日常行在法中，無不都是向我們說法。天地萬物都是在向我們說法，這就是「善巧方便」；「菩薩為伴，善巧方便」。
入群，入人群中，我們要知道，每一個人都是菩薩。他入於人群中，為我們施教，所以我們的心要因為周圍的環境，讓我們增長智慧，不要受到周圍的環境反過來將我們拉沉下去，我們要時時提高警覺。
「人間頑愚」，我們若看到我們的同修者，知道這個人如何跟他說，都是很固執。前面我們不就是說，佛陀來人間就是「廣演言教，無數方便，引導眾生，令離諸著。」
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
這就是佛、菩薩來教導我們眾生，用種種的方便，使我們能離開執著。凡夫的執著，小乘根機的執著，這都是在凡夫與已修行者，還有執著，這種的執著也就是頑愚。佛陀要讓我們開這麼大的門，我們偏偏就是要在門縫裡，在那裡穿不過去。
門已經是大敞開的門了，我們應該要從大門進入。所以佛陀，諸佛、菩薩來人間，就是為了要開，「開、示」，將心門打開，讓我們瞭解宇宙天地萬物的道理，何況人與人之間，事、物，我們應該更加瞭解了。
只是，我們凡夫真的是頑愚，頑愚於何處呢？就是貪慾，在那念貪著慾念開始，真的是難拔，很難拔除。這就是我們要瞭解，聽法，我們要很用心。
接下來就說：「所以者何，如來方便，知見波羅蜜，皆已具足」。
所以者何
如來方便
知見波羅蜜
皆已具足
《法華經方便品第二》
為何佛陀用這麼多的時間，不斷不斷來人間教育？所以，我們應該要很能體會，為什麼？無常！人生無常，什麼事情在什麼時候要發生？不知道！何況人為什麼要執著，執著那麼多呢？所以佛陀他來人間，用種種方便。
是為什麼佛陀要這樣一直用方便法，一直來教化呢？此處就說：「如來方便，知見波羅蜜，皆已具足」。世間，這個娑婆世界，堪忍，佛、菩薩都很瞭解，既然都瞭解之後，他就無畏，不怕。但是「悲憫眾生」，所以不斷來(人間)。因為他具足了知見波羅蜜，他瞭解，知、見波羅蜜全都具足。
什麼叫做「知見」？知見，「知」就是從意識，從意識能體會到，宇宙天下萬物真理。這是從他的意識深處。常常告訴大家八識，凡夫人人都具有八識。佛陀除了八識之外，超越過去就是第九識，這就是清淨無染的佛性。所以，他用這種能夠瞭解天下宇宙萬物的真理，如此知道了，每樣都知道了，叫做「知」。
就意識云「知」
就眼識曰「見」
又推理名「見」
覺了云「知見」
就眼識曰「見]，眼睛看到就是見。佛，佛出生於兩千五百多年前，現在的人會說：「我又沒看見。」有啊！佛陀他於兩千五百多年前，現在的歷史記載著，這是用世間傳統記錄下來的。還有，三藏十二部經，每一個朝代是如何流傳下來的，這都能夠見證。我們從這些法之中，我們能瞭解到佛陀的心靈意識，那一分人人本具佛性，人人都能超越煩惱、造作。
藏於我們的內心，那種無論是第六識、第七識的思想，或者是藏入於我們的業識中，常常都會想到，過去是什麼什麼……。這是我們凡夫的意識。
但是佛陀是清淨的意識，所知、所見，所以叫做意與眼的見識，所知道的、所看的，再從所看見的事情，再與大家分析，就是推事究理。現在若在說法時，就推理就事，要讓大家知道，這叫做方便，用這件事來譬喻其中的道理。所以無論是用事來譬喻道理，或者是以理說事，這都是叫做知見。
已經知見宇宙萬物真理，全都能覺悟，人生沒有一項事情，不知道、不覺悟的，全都覺悟，所以叫做知見(已具足)。將這些事、物、理全都完全瞭解，瞭若指掌，如同指頭(手掌)打開，就可以看到的東西。這叫做覺知，原本就全都知道，再看到，向大家說法，這就是知見。
「知見波羅蜜」，這波羅蜜就是知一切諸法邪正之見。一切諸法邪正之見，我們都能瞭解，究竟是邪，或是正，這種邪正之見全都能瞭解。已經覺悟的人，絕對不會被偏差的邪法，迷惑了他，絕對不會。
我們每個人，每天、每天要做人間菩薩，就要入人群中聽人間事，聽多了，這事與法會合，自然我們的心就能很清淨。見到別人在亂時，我們的心就是很清淨的知見，知道這是在亂時，我要用什麼方法來接近他。這也是我們學佛者開始要學的。這都是從意識所生，就是知道一切知見。
知見波羅蜜
了知一切諸法
邪正之見
皆從意識而生
即得知見一切法
度彼岸也
我們現在也是在學，所以「知見一切法度彼岸」，是佛與菩薩的知見，用方便法就是波羅蜜；波羅蜜之意就是「度」，從迷茫的此岸，度到清淨無染的彼岸去，所以叫做波羅蜜。甚至有六波羅蜜、十波羅蜜。六波羅蜜是布施、持戒、忍辱、精進、禪定、智慧，再加上四波羅蜜，就是四無量心：慈、悲、喜、捨。六加四就是十，十波羅蜜。用這種方式來度眾生，叫做知見波羅蜜。
我們很瞭解世間事，所以用種種方法來度化，所以這波羅蜜，就是我們所用的方法，將他度到彼岸。但是，我們現在要學的，就是乘大行之船，就是「度」之意；度，「愛河千尺浪」，尤其是茫茫大海中，就要用工具，剛才說過六波羅蜜、四無量心等等，好像一艘大船般，慈航普渡，由生死苦惱的此岸，能度到涅槃安樂的彼岸去，所以叫做到彼岸，也是度彼岸，那就是叫做「波羅蜜」。
波羅蜜：度彼岸
行者乘大行之船
由生死苦惱的此岸
度至
涅槃安樂之彼岸
即是到彼岸
各位菩薩，學佛，真的要學得正見、要正知，我們要時時用心，要學會用種種方便教法，入人群中接近眾生。這也是諸佛、菩薩的心願。所以我們既是諸佛、菩薩的弟子，我們應該也要投入人群去付出。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Knowledge and Views of the Paramitas (知見波羅蜜)
Date: December. 18. 2013
“The Buddha is kind and compassionate, exercising both compassion and wisdom. With Bodhisattvas as companions, He cleverly and skillfully goes among people to give teachings to help and transform the fallen. Worldly people are stubborn and foolish; they indulge in and are inextricable from desires.”
Truly, we feel the Buddha’s kindness and compassion. There are also other Buddha and Bodhisattvas who accompany Him to this world to exercise both compassion and wisdom in order to transform sentient beings. But sentient beings are stubborn and foolish; they indulge in and are inextricable from desires. Basically, saving them is very difficult. So, all Buddhas and Bodhisattvas work hard as they come to the world over and over, not knowing when sentient beings will finally accept the Dharma they hear. This is truly worrisome.
The Buddha is always so kind and compassionate. He has been like this since Beginningless Time, and will never cease being so. Forever, without beginning or end, His mind will always be one of compassion. He constantly returns on the ship of compassion to the human realm in the Saha World to transform people with His compassion and wisdom.
Since we have come to this world, right now we must work on listening to the Buddha and Bodhisattvas who are establishing skillful means and giving provisional and clever teachings. Never-Slighting Bodhisattva treated every person as a Buddha. We should also do the same. We must treat every person around us as a living Buddha. No matter what his appearance, whether his words are pleasant or unpleasant, whether his expression is amiable or not, whether he is someone who goes with or against us, we must be grateful to every person. “Bodhisattvas as companions” are people who keep us company and teach us with various skillful and clever means. Therefore, we must be grateful to them.
If we can do this, we can use this lifetime to gratefully exhaust our karma and end our negative karmic affinities. Let us repay those who bring negative affinities with positive affinities. This is like a bucket of murky water. Once we know that the water is dirty and cannot be used, we should quickly add clean water to it to cause the murky water to flow out. Over time, the water will gradually become clean.
In the past, we have created either good or bad karmic [affinities] with others. What if we created good karma? They will teach us through positive means and counsel and guide us toward a good path.This is because in the past we have a accumulated positive affinities, which is like clean water or good teachings.
The “Dharma as Water” lectures were fill with positive teachings.If people manifest negative appearances, we must then be self-aware an grateful that this is also a teaching to keep us from committing transgressions.“Refrain from all evils and do all good deeds” does not just tell us to refrain from committing new evils, we must put a stop to and eliminate the evil that has already arisen.We cannot [let bad affinities perpetuate].
When evil arises, we must quickly eliminate it.If it has not yet arisen, then we must heighten our vigilance and not attract it.We must “eliminate any evil that has already arisen” and “prevent future evils from arising” and avoid negative causes and conditions.We must consider that the appearances of such negative karmic conditions are clever and skillful means for us to train our minds and heighten our vigilance.
“Nurturing any goodness that has already arisen” refers to good karmic conditions.
We must really treasure our virtuous and good friends.
When we meet good people but our connections with them have not matured, we should truly cherish them and be happy that we have found this good affinity to learn good teachings.This is “encouraging goodness to quickly arise”.In our daily living, there are principles concealed within things.So, we must [pay attention to] everything in our lives to find a way to encounter true principles as we deal with people and matters.This is also a way we can practice teachings.
All things in the world teach us Dharma; this is “clever and skillful”.“With Bodhisattvas as companions, He cleverly and skillfully” goes among people.We must realize that every single person is a Bodhisattva.They have come among all of us to give us teachings.So, our minds should grow in wisdom in response to our surroundings instead of allowing them to drag us down.We must constantly heighten our vigilance.
“Worldly people are stubborn and foolish”.With our fellow practitioners, how do we tell them when they are being very stubborn?
Earlier we had discussed that the Buddha comes to the world to “extensively proclaim teachings verbally”.“With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”
This talks about how Buddhas and Bodhisattvas teach us sentient beings by using various skillful means, so we can transcend the attachments of ordinary people and Small Vehicle [practitioners].So, ordinary people and spiritual practitioners still have this type of attachment, which is a form of stubborn foolishness.
The Buddha wants to help us open the door widely, but we insist on trying to squeeze ourselves through the cracks in the door, and so we cannot get through.Since the door is already open wide, we should walk through it.The Buddha and all Buddhas and Bodhisattvas come to the world in order to “open and reveal”.He opened the door to the mind to help us to realize the principles of all things in the universe, to say nothing of relationships, matters and thing which we must understand even better.
However, we ordinary people are truly stubborn and foolish.What are we stubborn and foolish about?Desires.Once desires arise, it is very hard for us to extricate ourselves. This is what we must understand. As we listen to teachings, we must be very mindful.
Next we discuss, “Why is this?”
“The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”
Why does the Buddha spend so much time coming again and again to this world to teach? We should be able to comprehend this. Why? Life is impermanent, and we never know what will happen. Moreover, why do people have so many attachments? Thus, the Buddha comes to this world and exercises various skillful means. Why does the Buddha continuously teach us with skillful means? It states here, “The Tathagata has already perfected skillful means and knowledge and views of the Paramitas”. The Saha World must be endured Buddhas and Bodhisattvas all understand this very well. Once the Buddha had this understanding, He was fearless and no longer afraid. Out of “compassion for sentient beings, He continues to return to the world because He perfected knowledge and views of the Paramitas. He completely understands all knowledge and views of Paramitas. What are “knowledge and views”? “Knowledge” comes from using His mind-consciousness to realize the truths of all things in the universe. This comes from deep within His mind. I often tell all of you that ordinary people possess Eight Consciousnesses.
The Buddha has surpassed those eight to reach the ninth consciousness, which is pure and undefiled Buddha-nature. So, He uses this to understand the truths of all things in the universe. Knowing all this is called “knowledge”.
Realizations from mind-consciousness are called “knowledge”.
Realizations from eye-consciousness and deductions are called “views”.
Complete realization is “knowledge and views.”
[Realizations] from eye-consciousness are “views”. What we see with our eyes are our views. Since the Buddha was born over 2500 years ago, people who alive right now may say, “Well, I never saw Him.” But He did exist! [The birth of] the Buddha over 2500 years ago was documented in historical records. The way the 12 Divisions of the Tripitaka have been passed down through dynasties is also something people can verify. And from these teachings, we can realize the Buddha’s mind-consciousness and how we all intrinsically have Buddha-nature. We can transcend our afflictions and [the karma] we created, which is stored in our minds. Whether through the thinking of ur sixth or seventh consciousness or from what is stored in our karmic consciousness, we will constantly think about what happened in the past. This is how the mind-consciousness of ordinary people works. However, the Buddha has a pure mind-consciousness. What He sees and knows comes from His mind and eye [forming His eye-consciousness]. Then He takes what He sees and analyzes it for everyone by deducing principles from things that happen. Right now when I explain the Dharma, I use principles to explain how things work. These are called skillful means.
I use analogies to compare matters to principles. Whether we use matters to refer to principles or use principles to describe matters, this is all called knowledge and views. The Buddha has already know and seen the truths of all things in the universe, so He has completely realized everything. There is nothing He does not know nor has not realized. He realized everything. This is perfecting all knowledge and views.He completely understands all things like He understands the palm of His hand, like something He can see just by unclenching His fist. This is enlightened knowledge. He has always had complete understanding, so when He sees something, He uses it to teach. This is knowledge and views.
In “Knowledge and views of the Paramitas,” Paramitas refers to realizing a view that understands all things, whether they are proper or deviant. This means we can recognize.This means we can recognize whether something is deviant or proper. If we have a view that understands whether things are people or deviant, as awakened people, we will definitely not be deluded by deviant things. Definitely not.
Every one of us should be a Living Bodhisattva every day. We should go among people and listen to their troubles. The more we know, the more matters and teachings will converge, and then naturally our minds will be very pure. When we see others’ minds in chaos, our minds will still have pure knowledge and views. Then we will know how to approach a woman like this when she is disturbed. This is what we Buddhist practitioners must learn. This arises from the mind-consciousness and is how we [develop] knowledge and views.
Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant
Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the others shore.
Right now we are still learning “All teachings help us cross to the other shore are the knowledge and views of Buddhas and Bodhisattvas”.We practice skillful means, which are Paramitas. Paramitas means “to cross” from this shore of delusion to the other shore, which is pure and undefiled. This is what we call Paramita. There are the Six and Ten Paramitas.
The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. Then four more Paramitas are added, the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Six plus four is ten; the Ten Paramitas are way to transform sentient beings.These are knowledge and views of the Paramitas. We understand the world’s matters very well, so we use various means to transform others. The Paramitas are the means we use to help others cross to the opposite shore.
But what we must learn to do right now is to ride the boat of great practices. This is what it means “to cross” the “1000-foot swells in the river of cravings”. In particular, crossing the boundless sea requires tools. The Six Paramitas and Four Infinite Minds that I just mentioned are like a huge ship.
A ship of compassion helps all people cross from this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. So, crossing over to the opposite shore is called Paramita.
Paramita: Crossing to the opposite shore.
Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.
Fellow Bodhisattvas, as we learn the Buddha’s Way, we must attain Right Views and Right Knowledge. Therefore, we must always be mindful and learn to use various. skillful means to go among people and interact with them.This is also the wish of Buddhas and Bodhisattvas. Since we are disciples of all Buddhas and Bodhisattvas, we should also give by going among people .Therefore, we must always be mindful
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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