⊙「無始古今時空難計，諸佛菩薩法海慈航，娑婆堪忍度生大事，施設方便行波羅密。」
⊙舍利弗，如來知見，廣大深遠，無量無礙。《法華經 方便品第二》
⊙廣大：如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大。
⊙深遠音：謂佛智幽深，所出音聲，自近而遠，徹至十方；令近聞非大，遠聞不小，皆悟甚深幽遠一乘之理。
【證嚴上人開示】
「無始古今時空難計，諸佛菩薩法海慈航，娑婆堪忍度生大事，施設方便行波羅密。」
無始古今
時空難計
諸佛菩薩
法海慈航
娑婆堪忍
度生大事
施設方便
行波羅蜜
就是要與大家分享，真的是「無始古今」，從前、從前，到底是多久以前？無法說多久多久以前，卻是在這時間、空間，還是一樣無法去計量。所以說，「虛空有盡，我願無窮」。這麼大的虛空，這麼長的世間、時間、空間，但是我們的願，絕對無法計量。
看我們要發什麼心、立什麼願，因為佛陀已經很明瞭告訴我們，眾生人人本具佛性，佛、菩薩的心願有多大，我們眾生的心願應該也有多大。只是諸佛、菩薩，他已經是覺悟者，我們現在才是要求覺悟的人。凡夫與佛比起來，太渺小了，差很多！不過，我們的本質就是具足，與佛同樣那麼大的佛性，有無量、無始以來，就有的本性。所以我們學佛，即使在凡夫地，也要學與佛同樣發弘誓願。
所以，諸佛、菩薩是已成佛、已覺悟，不過不忍眾生受苦難，他還是來人間，在人間「法海慈航」。諸佛菩薩智慧如海，所以在這娑婆世界，施展了法海，無論是施方便教，也是善巧方便，用各種的方法來為人間來付出，要將大家從不懂的教到懂，從懂的、瞭解之後，再帶我們向前進，這就是慈航；用種種方法來施教，這是法海。
其實，諸佛、菩薩來人間，是從無始以來，不斷(來回)人間，倒駕慈航。現在釋迦牟尼佛，過去所修行的，所經過的是無量數佛，百千萬億諸佛。可見這時間、空間，無窮盡的以前，諸佛、菩薩就已經施教了，就是法海；不斷來人間，這就是慈航。真的是時間很長，都是來娑婆世界。
娑婆世界叫做堪忍的世界，要堪得忍耐，才能在這娑婆世界裡。因為娑婆世界苦難偏多，來到這個娑婆世界，都是由不得自己來的凡夫，(隨)因緣果報來這人間裡。任何一個人都是經過因緣果報，因為過去的因，所造的緣，牽引來到這個時代，在這個時代裡的世間形象，我們就要隨著，現在世間的形象來生活。
有福的人就生在富有國家、文明的國家。更有福的，就生在一個很好的家庭、很好的社會、很平安的環境。這就是過去生，真的是種福因、結好緣，所以來到這娑婆世界，算是還有福之人。
這福，也不是我們這輩子，自己能選擇的，是過去生有這個因與緣，所以引來這一世，我們能遇到這麼好的依報、正報。我們的正報，是我們自己本身過去所造的福，依報是過去與他人所結的緣，所以我們能生在哪一個國家，依這個國家而生，依這個社會、依這個家庭而生。所以這依報與正報，就要視我們在過去如何造作。
來到這人間，多數人就是苦。放眼天下，現在在飢餓中、在最貧困的國家，他就是有這依報，就是過去不好的因、不好的緣，即使有諸佛、菩薩要進去，也是無奈。
這就如天堂無法成(就)佛，因為享受，他根本沒有見到苦難人，他自己在享受中，就是迷失了自己。我們人人的本性，只是靠著過去生的依報，與他的福報、正報，生在天上，生在有福的世界，所以他不會想要，如何來求行菩薩道。
若是地獄，根本無法修行，無法聽聞佛法，所以他根本隔絕了外來的人間。所以像是地獄一樣，那樣的生活是難堪忍！
娑婆世界就是五趣雜居地，看我們眾生到底造什麼業，五道都差不多在人間，我們看得到。在人間看得到，(如)天堂，在享受的人，在人間，我們可以看到地獄受苦的人，在人間，我們可以看到飢餓、貧困，非常非常落伍，好像餓鬼道一樣。所以地獄、餓鬼在人間，還有畜生道，這是到處可以看得到，無論是什麼生物，我們都看得到。所以在這人間是五趣，就是五道雜居的地方。
看我們的心，我們在人間能修行，就是人間有佛法可聽，因為人間，我們可以見苦知福、我們可以造福。所以在人間，佛陀來人間說法，能有種種方便言教，來為我們譬喻，讓我們能看得到，讓我們感覺得到，讓我們能知道該覺悟。
所以說起來，娑婆世界好修行，雖然它是一個堪忍的世界，苦難偏多，人間無常之事很多。不過，佛法在人間，我們能及時覺悟，這麼深奧的道理，這麼淺顯的讓我們能感覺得到，我們為何不把握於現在此時？所以諸佛、菩薩的慈悲，施法、施教於娑婆，法海慈航要來度眾生，在這個娑婆世界，這是諸佛、菩薩的一大事。
前面說過，佛陀設教，種種善巧方便波羅蜜，來教導眾生。所以我們要好好用心接受法，佛陀的教法。
經文中接著說：「舍利弗，如來知見，廣大深遠，無量無礙」。
舍利弗
如來知見
廣大深遠
無量無礙
《法華經 方便品第二》
佛陀向舍利弗再說，如來知見是廣大深遠，「無量無礙」。無礙，佛陀的智慧就如光速一般、光年般，他能遍虛空法界、一切的境界很快，無礙，就能瞭解，這是佛的智慧。
佛的本性，清明的知見，與我們凡夫的知見不同。但是，凡夫也有凡夫的小知見，修行小根、小機，這全都是。我們有多少智慧，我們就知道多少範圍。但是，佛的智慧是無量無邊，廣大無量。
所說的「廣大」，就是「如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大」。
⊙廣大：如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大。
這就是說，如來他的正知、正見、正定……，反正等等，佛的心是如此專一於三昧中。佛心無有雜念，所以他能心量開闊，普遍包容。所以，有句話：「心包太虛，量周沙界。」佛的心，一念心能包太虛。太虛就是宇宙，所以普遍包容，全都能包容。現代科技那麼發達，還不知道(宇宙)有多大，就是無量，這種普遍包容。
「無法不備」，所有的法都在佛的內心，這種清淨無染的佛性、藏。我們凡夫是業藏、第八識，所造的業藏於第八識。超越了第八識，就是清淨、無限量的本性存在，所以很包容，無法不備，所有的法都是在佛清淨無染的智慧海中。
「眾生世界，不離一心」，我們眾生的世界都不離開一心。剛才說人間五趣雜居，這種世界都是一切唯心。凡夫所作的一切都是在五道裡，但是我們若要修行，「三世一切佛，一切唯心造」。過去、現在、未來，我們若有發心，現在發心，一念心我們也能親近過去諸佛，一直到現在聞法，以現在的決心到未來，我們的心念只有一個方向，就是向佛的菩提大直道行。
所以若能如此，於眾生世界，不離一心，你是要一切唯心造？或者是五道於一心造？所以也可以造地獄，也可以超越三界，都不離開這念心，所以這樣叫做「廣大」。因為佛的心就是如此廣大，所以我們要用心。
不只是廣大，還深遠。那就是「佛的智慧是幽深，所出音聲，自近而遠，徹至十方；令近聞非大，遠聞不覺得小聲，皆悟甚深幽遠一乘之理」。
深遠音：
謂佛智幽深
所出音聲
自近而遠
徹至十方
令近聞非大
遠聞不小
皆悟甚深幽遠
一乘之理
這就是佛陀他的智慧功德所成就。智慧如海，聲音要發要從聲出；雖然佛陀知道以後，若沒有說法，法如何流通呢？所以佛陀為一大事要開、示，要來「開」示」眾生，所以瞭解於他的心中，說法是出於口，所以他「所出音聲」，佛陀的法，用聲音說出去，「自近而遠，徹至十方」，從近處能夠透徹至遠處，「令近聞非大」，在近處聽的人，不會感覺到很大聲。
有的人說話，一開口就嚇到人，很大聲。聽起來這種聲音，不只是讓人無法接受，反而讓人反彈。但是佛陀說話，他雖然是聲音在近處，聽到也是很柔軟適中，在遠處的人聽起來，也不感覺小聲，同樣也是很分明、聽得到。
所以，從近處聽的人不感覺很大聲，從遠處聽的人不感覺小聲，所以「皆悟甚深幽遠，一乘之理」，這叫做深遠音。說的道理很深，但是能以此聲音，透徹至遠處聽得到。不只是遠處聽得到，佛陀的時代，聽到現在，兩千多年了，佛的法，我們也聽得到。
總而言之，我們總是有這念心，用心就能貼近佛心，沒有時間的限制，也沒有空間的限量。只要我們現在這念心很虔誠，就能接近佛心。所以人人要用心，可有分秒的時間懈怠。
從「無始古今，時空難計，諸佛菩薩，法海慈航，娑婆堪忍，度生大事」。這娑婆堪忍之處，真的要度眾生的大事，不只是諸佛、菩薩的責任，我們大家都有責任。所以我們要好好來吸收法、設方便，來行波羅蜜，度，度眾生；從苦惱的此岸，度到讓他歡喜的彼岸去。
這在志工菩薩每天走在醫院，就能夠去施展「度生大事」，去度廣度眾生，施設方便，讓他於苦處打開他的心，讓他能歡喜安心，所以醫心、醫病，醫病再醫心。總而言之，我們現在都做得到，請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagata’s Wisdom Is Vast and Profound(如來知見 廣大深遠)
Date: December. 19. 2013
“From Beginningless Time until now,over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings. They established skillful means in order to practice the Paramitas.”
I want to share with everyone about “from Beginningless Time until now”. Truly, how long ago was this? We cannot say how long. This time and space are truly immeasurable. Thus, it is said, “Though the universe has bounds, our vows are boundless.” The universe is vast, and this place, time and space are very extensive. But, our will cannot be measured. It is based on the aspirations and vows we have formed. The Buddha has already clearly told us that all sentient beings intrinsically have Buddha-nature.
However great the aspirations of Buddhas and Bodhisattvas are, ours should be just as great. However, all Buddhas and Bodhisattvas are already enlightened, and we are just beginning to seek our awakening. Ordinary beings seem so insignificant compared to the Buddha. But, we are also essentially replete with the same great, infinite Buddha-nature and have had it since Beginningless Time. So, though we are at the stage of ordinary people we can still make great vows like the Buddha. So, all Buddhas and Bodhisattvas have already attained Buddhahood and became enlightened, but they cannot bear to let sentient beings suffer so they continue to return to the world and “steer the ship of compassion on the Dharma-sea.”
All Buddhas and Bodhisattvas have wisdom as vast as the sea. So in this Saha World, they made use of this Dharma-sea. Whether they establish skillful teachings, or use clever skillful means, they devote themselves to the world in many ways. They teach us until we understand and once we do, continue to lead us forward. This is how they steer the ship of compassion. They use various methods to give teachings, which make up the Dharma-sea.
Indeed, all Buddhas and Bodhisattvas have, since Beginningless Time, continuously returned to this world on the ship of compassion. So, Sakyamuni Buddha’s [teachings] come from past spiritual practices that [He learned] from countless Buddhas. So, clearly in this time and space, since an endless time before, all Buddhas and Bodhisattvas have already been giving teachings, which make the Dharma-sea, and They continuously return to the world, sailing on the ship of compassion. Indeed, for such a long time, They have been coming to the Saha World.The Saha World is the world of patient endurance.We need patience in order to live in this world because there is so much suffering.
Those who come to this world are ordinary beings who have no control and have to follow their causes and conditions.Every person is led to this world by causes and conditions they created in the past.Since we are in this [physical world,] we must live according to the way the world works.People who are blessed will be born in wealthy, civilized nations.
People who are more blessed will be born in very well-off families and in very good societies and peaceful environments.This is because in past lifetimes, they have created good causes and conditions.Therefore, when they come to the Saha World, they are among the blessed.Blessings are not something we can just choose to have in this lifetime.Based on causes and conditions in our past lives, we can come to this world and encounter good circumstantial and direct retributions.Direct retribution come from blessings we ourselves created in the past.
Circumstantial retribution comes from karmic affinities we created with others.These lead us to be born in a certain country, a certain society and a certain family.So, our circumstantial spatial and direct retributions depend on [karma] we created in the past.
The majority of people who come to this world will suffer.
Look around the world; those who are starving and live in the poorest countries have this circumstantial retribution.This is due to past bad causes and conditions.Even if Buddhas and Bodhisattvas go to these countries, they cannot do much.This is similar to how those in heaven cannot attain Buddhood.Because they live in comfort, they do not see suffering at all.Thus, they become lost in their comfort.Everyone has [the same] intrinsic nature, but based on circumstantial retribution and blessings, come may be born in heaven.
Those who are born into a blessed world will not strive to walk the Bodhisattva-path.
Those in hell cannot engage in spiritual practice nor can they listen to the Buddha-Dharma.For those who are completely isolated from the outside world, they may feel like they are in hell, and that kind of living is unspeakably painful.The Saha World is where Five Realms coexist.[Where we go] depends on the karma we created.
All Five Realms can pretty much be seen here.
In this world, we see people we enjoy themselves as if they are in heaven.In this world, we see people who suffer as if they are in hell.In this world, we can see hunger, poverty and lack of development.This is like the hungry ghost realm.So, the hell and hungry ghost [realms] are in this world.There is also the animal realm, which we can see everywhere.We can see all kinds of living beings.So, this world is where the Five Realms are intermixed.This all depends on our minds.We can engage in spiritual practice in this world because we can listen to the Dharma here.
In the human realm, we can see suffering to recognize our blessings.We can also create blessings.So, the Buddha comes to this world to teach through various skillful means, to give us analogies to help us see and feel [the Dharma] and understand that we must seek awakening.The Saha World is well-suited for spiritual practice. Though it is a world we must patiently endure and is filled with suffering and impermanence, the Buddha-Dharma is in this world. So we can promptly realize these profound principles. If these teachings seem very simple and obvious, why don’t we seize them right away?
Buddhas and Bodhisattvas, in Their compassion, give teachings in the Saha World. They crossed the Dharma-sea on the ship of compassion to transform sentient beings. In the Saha World, this is Their one great cause. As I said previously, the Buddha established teachings and various skillful means to practice the Paramitas in order to transform sentient beings. Therefore, we must put our hearts into accepting the Buddha’s teachings.
The sutra then states, “Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”
The Buddha told Sariputra again that the knowledge and views of the Tathagata are vast, great, profound and far-reaching “limitless and unhindered.” Unhindered, the Buddha’s wisdom is like the speed of light he can travel through Dharma-realms and all states very quickly. Unhindered means He has such understanding. This is the Buddha’s wisdom. The Buddha’s intrinsic nature and clear knowledge and views are different from our ordinary knowledge and views.
As ordinary beings, we have limited knowledge and views, so we practice with our limited capabilities. How wise we are determines how much we know. But the Buddha’s wisdom is infinite and boundless, vast and profound.
Here “vast and great” means “The Tathagata’s Samadhi is broadly encompassing. It includes all things The world of sentient beings is inseparable from the mind. Thus it is called vast and great”.
This is talking about a Tathagata’s Right Knowledge, Views and Concentration. Thus, the Buddha is single-mindedly focused in Samadhi. The Buddha-mind is free of discursive thoughts, so His mind can be open and encompassing, universally accommodating. Thus, it is said, “the mind encompasses the universe and embraces everything.” The Buddha’s mind can encompass the great void, which is the universe. So, He can broadly encompass all things.
Although modern technology is very advanced, we still do not know how big [the universe] is. It is infinite. This broadly encompassing mind includes all things. All things are contained in the Buddha’s mind in His pure and undefiled Buddha-nature, His [Tathagata-] storehouse.We ordinary beings have a karmic storehouse, the eighth consciousness. All the karma we create is stored in the eighth consciousness. When we surpass the eighth consciousness, we will find our pure and limitless true nature. Therefore, it is broadly encompassing and includes all things. All things are in the Buddha’s pure and undefiled wisdom-sea.
“The world of sentient beings is inseparable from the mind”. Our world is inseparable from our minds. As I just said, beings of the Five Realms co-exist here because everything is created by our minds. Everything we ordinary beings do is within the Five Realms. But if we engage in spiritual practice, we understand that “all Buddhas of the Three Periods, [like all things,] are created by the mind.”
The Three Periods are past, present and future. If we form aspirations now, our minds can get close to Buddhas in the past, listen to His teachings now and carry this resolve into the future. Our minds only have one direction, which is to move toward the Buddha and walk on the straight Bodhi-path. If we can do this, in the state of sentient beings, we will be inseparable from this mind. Everything is created by the mind; the Five Realms are created by the mind. So, we can also create hell or surpass the Three Periods. This is all inseparable from the mind and thus [the mind] is called “vast and great” because the Buddha’s mind is so vast and great.Therefore, we must be mindful. Not only is it vast and great, but also profound and far-reaching.
That is “the Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”
This is how the Buddha achieves merits with His wisdom. Wisdom is like an ocean and must be conveyed through sound. After the Buddha attained realization, if He had not expounded the Dharma, how could it have spread? So the Buddha teaches for one great cause, to “open and reveal” it to sentient beings. After realizing it in His mind, He spoke the Dharma through His mouth.
So “when He speaks, His teachings are spread through sound, go from near to far and extend in ten directions.” [His voice] is clear to those near and far. “For those who are close, it is not loud.” People who listen from close by do not feel that it is too loud.
When some people speak, as soon as they open their mouths, they scare people. Their voice are too loud. With this kind of sound, not only will people be unable to accept it, it may repel them.
But when the Buddha speaks, although His voice is close by, it sounds soft and clear. People who are far away, do not feel that it is too soft; they can also hear it clearly. So those who are near do not find it too loud, and those who are far away do not feel it is too soft. “This is from realizing the extremely profound, serene and far-reaching One Vehicle.” This is called a profound and far-reaching tone.
The principles spoken are very profound, but with this sound, people can hear clearly from far away. Not only can people faraway hear it [people of a different era can also hear it. From His lifetime until now, over 2000 years later, we can still listen to His teachings.
In summary, we must always have this mindset. By being mindful, our minds can draw near to the Buddha’s mind. We are not limited time and space. As long as we are reverent, we can draw closer to His mind.So, we must be mindful and not be lax for even one second. “From beginningless Time until now over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work transforming sentient beings in the Saha World of endurance is not only the responsibility of all Buddhas and Bodhisattvas. We all share this responsibility.
So, we must work on absorbing the Dharma and establishing skillful means in order to practice the Paramitas and help sentient beings cross from this shore of afflictions to the other shore of joy.
Every day, volunteers in the hospital are doing the “great work of transforming sentient beings” and establishing skillful means to open people’s minds in a place of suffering, so they can become joyful and at peace. So, we are treating minds then illnesses, or the illnesses and then the minds.
In summary, we can do these things right now. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙舍利弗，如來知見，廣大深遠，無量無礙。《法華經 方便品第二》
⊙廣大：如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大。
⊙深遠音：謂佛智幽深，所出音聲，自近而遠，徹至十方；令近聞非大，遠聞不小，皆悟甚深幽遠一乘之理。
【證嚴上人開示】
「無始古今時空難計，諸佛菩薩法海慈航，娑婆堪忍度生大事，施設方便行波羅密。」
無始古今
時空難計
諸佛菩薩
法海慈航
娑婆堪忍
度生大事
施設方便
行波羅蜜
就是要與大家分享，真的是「無始古今」，從前、從前，到底是多久以前？無法說多久多久以前，卻是在這時間、空間，還是一樣無法去計量。所以說，「虛空有盡，我願無窮」。這麼大的虛空，這麼長的世間、時間、空間，但是我們的願，絕對無法計量。
看我們要發什麼心、立什麼願，因為佛陀已經很明瞭告訴我們，眾生人人本具佛性，佛、菩薩的心願有多大，我們眾生的心願應該也有多大。只是諸佛、菩薩，他已經是覺悟者，我們現在才是要求覺悟的人。凡夫與佛比起來，太渺小了，差很多！不過，我們的本質就是具足，與佛同樣那麼大的佛性，有無量、無始以來，就有的本性。所以我們學佛，即使在凡夫地，也要學與佛同樣發弘誓願。
所以，諸佛、菩薩是已成佛、已覺悟，不過不忍眾生受苦難，他還是來人間，在人間「法海慈航」。諸佛菩薩智慧如海，所以在這娑婆世界，施展了法海，無論是施方便教，也是善巧方便，用各種的方法來為人間來付出，要將大家從不懂的教到懂，從懂的、瞭解之後，再帶我們向前進，這就是慈航；用種種方法來施教，這是法海。
其實，諸佛、菩薩來人間，是從無始以來，不斷(來回)人間，倒駕慈航。現在釋迦牟尼佛，過去所修行的，所經過的是無量數佛，百千萬億諸佛。可見這時間、空間，無窮盡的以前，諸佛、菩薩就已經施教了，就是法海；不斷來人間，這就是慈航。真的是時間很長，都是來娑婆世界。
娑婆世界叫做堪忍的世界，要堪得忍耐，才能在這娑婆世界裡。因為娑婆世界苦難偏多，來到這個娑婆世界，都是由不得自己來的凡夫，(隨)因緣果報來這人間裡。任何一個人都是經過因緣果報，因為過去的因，所造的緣，牽引來到這個時代，在這個時代裡的世間形象，我們就要隨著，現在世間的形象來生活。
有福的人就生在富有國家、文明的國家。更有福的，就生在一個很好的家庭、很好的社會、很平安的環境。這就是過去生，真的是種福因、結好緣，所以來到這娑婆世界，算是還有福之人。
這福，也不是我們這輩子，自己能選擇的，是過去生有這個因與緣，所以引來這一世，我們能遇到這麼好的依報、正報。我們的正報，是我們自己本身過去所造的福，依報是過去與他人所結的緣，所以我們能生在哪一個國家，依這個國家而生，依這個社會、依這個家庭而生。所以這依報與正報，就要視我們在過去如何造作。
來到這人間，多數人就是苦。放眼天下，現在在飢餓中、在最貧困的國家，他就是有這依報，就是過去不好的因、不好的緣，即使有諸佛、菩薩要進去，也是無奈。
這就如天堂無法成(就)佛，因為享受，他根本沒有見到苦難人，他自己在享受中，就是迷失了自己。我們人人的本性，只是靠著過去生的依報，與他的福報、正報，生在天上，生在有福的世界，所以他不會想要，如何來求行菩薩道。
若是地獄，根本無法修行，無法聽聞佛法，所以他根本隔絕了外來的人間。所以像是地獄一樣，那樣的生活是難堪忍！
娑婆世界就是五趣雜居地，看我們眾生到底造什麼業，五道都差不多在人間，我們看得到。在人間看得到，(如)天堂，在享受的人，在人間，我們可以看到地獄受苦的人，在人間，我們可以看到飢餓、貧困，非常非常落伍，好像餓鬼道一樣。所以地獄、餓鬼在人間，還有畜生道，這是到處可以看得到，無論是什麼生物，我們都看得到。所以在這人間是五趣，就是五道雜居的地方。
看我們的心，我們在人間能修行，就是人間有佛法可聽，因為人間，我們可以見苦知福、我們可以造福。所以在人間，佛陀來人間說法，能有種種方便言教，來為我們譬喻，讓我們能看得到，讓我們感覺得到，讓我們能知道該覺悟。
所以說起來，娑婆世界好修行，雖然它是一個堪忍的世界，苦難偏多，人間無常之事很多。不過，佛法在人間，我們能及時覺悟，這麼深奧的道理，這麼淺顯的讓我們能感覺得到，我們為何不把握於現在此時？所以諸佛、菩薩的慈悲，施法、施教於娑婆，法海慈航要來度眾生，在這個娑婆世界，這是諸佛、菩薩的一大事。
前面說過，佛陀設教，種種善巧方便波羅蜜，來教導眾生。所以我們要好好用心接受法，佛陀的教法。
經文中接著說：「舍利弗，如來知見，廣大深遠，無量無礙」。
舍利弗
如來知見
廣大深遠
無量無礙
《法華經 方便品第二》
佛陀向舍利弗再說，如來知見是廣大深遠，「無量無礙」。無礙，佛陀的智慧就如光速一般、光年般，他能遍虛空法界、一切的境界很快，無礙，就能瞭解，這是佛的智慧。
佛的本性，清明的知見，與我們凡夫的知見不同。但是，凡夫也有凡夫的小知見，修行小根、小機，這全都是。我們有多少智慧，我們就知道多少範圍。但是，佛的智慧是無量無邊，廣大無量。
所說的「廣大」，就是「如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大」。
⊙廣大：如來三昧，普遍包容，無法不備，眾生世界，不離一心，是名廣大。
這就是說，如來他的正知、正見、正定……，反正等等，佛的心是如此專一於三昧中。佛心無有雜念，所以他能心量開闊，普遍包容。所以，有句話：「心包太虛，量周沙界。」佛的心，一念心能包太虛。太虛就是宇宙，所以普遍包容，全都能包容。現代科技那麼發達，還不知道(宇宙)有多大，就是無量，這種普遍包容。
「無法不備」，所有的法都在佛的內心，這種清淨無染的佛性、藏。我們凡夫是業藏、第八識，所造的業藏於第八識。超越了第八識，就是清淨、無限量的本性存在，所以很包容，無法不備，所有的法都是在佛清淨無染的智慧海中。
「眾生世界，不離一心」，我們眾生的世界都不離開一心。剛才說人間五趣雜居，這種世界都是一切唯心。凡夫所作的一切都是在五道裡，但是我們若要修行，「三世一切佛，一切唯心造」。過去、現在、未來，我們若有發心，現在發心，一念心我們也能親近過去諸佛，一直到現在聞法，以現在的決心到未來，我們的心念只有一個方向，就是向佛的菩提大直道行。
所以若能如此，於眾生世界，不離一心，你是要一切唯心造？或者是五道於一心造？所以也可以造地獄，也可以超越三界，都不離開這念心，所以這樣叫做「廣大」。因為佛的心就是如此廣大，所以我們要用心。
不只是廣大，還深遠。那就是「佛的智慧是幽深，所出音聲，自近而遠，徹至十方；令近聞非大，遠聞不覺得小聲，皆悟甚深幽遠一乘之理」。
深遠音：
謂佛智幽深
所出音聲
自近而遠
徹至十方
令近聞非大
遠聞不小
皆悟甚深幽遠
一乘之理
這就是佛陀他的智慧功德所成就。智慧如海，聲音要發要從聲出；雖然佛陀知道以後，若沒有說法，法如何流通呢？所以佛陀為一大事要開、示，要來「開」示」眾生，所以瞭解於他的心中，說法是出於口，所以他「所出音聲」，佛陀的法，用聲音說出去，「自近而遠，徹至十方」，從近處能夠透徹至遠處，「令近聞非大」，在近處聽的人，不會感覺到很大聲。
有的人說話，一開口就嚇到人，很大聲。聽起來這種聲音，不只是讓人無法接受，反而讓人反彈。但是佛陀說話，他雖然是聲音在近處，聽到也是很柔軟適中，在遠處的人聽起來，也不感覺小聲，同樣也是很分明、聽得到。
所以，從近處聽的人不感覺很大聲，從遠處聽的人不感覺小聲，所以「皆悟甚深幽遠，一乘之理」，這叫做深遠音。說的道理很深，但是能以此聲音，透徹至遠處聽得到。不只是遠處聽得到，佛陀的時代，聽到現在，兩千多年了，佛的法，我們也聽得到。
總而言之，我們總是有這念心，用心就能貼近佛心，沒有時間的限制，也沒有空間的限量。只要我們現在這念心很虔誠，就能接近佛心。所以人人要用心，可有分秒的時間懈怠。
從「無始古今，時空難計，諸佛菩薩，法海慈航，娑婆堪忍，度生大事」。這娑婆堪忍之處，真的要度眾生的大事，不只是諸佛、菩薩的責任，我們大家都有責任。所以我們要好好來吸收法、設方便，來行波羅蜜，度，度眾生；從苦惱的此岸，度到讓他歡喜的彼岸去。
這在志工菩薩每天走在醫院，就能夠去施展「度生大事」，去度廣度眾生，施設方便，讓他於苦處打開他的心，讓他能歡喜安心，所以醫心、醫病，醫病再醫心。總而言之，我們現在都做得到，請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagata’s Wisdom Is Vast and Profound(如來知見 廣大深遠)
Date: December. 19. 2013
“From Beginningless Time until now,over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings. They established skillful means in order to practice the Paramitas.”
I want to share with everyone about “from Beginningless Time until now”. Truly, how long ago was this? We cannot say how long. This time and space are truly immeasurable. Thus, it is said, “Though the universe has bounds, our vows are boundless.” The universe is vast, and this place, time and space are very extensive. But, our will cannot be measured. It is based on the aspirations and vows we have formed. The Buddha has already clearly told us that all sentient beings intrinsically have Buddha-nature.
However great the aspirations of Buddhas and Bodhisattvas are, ours should be just as great. However, all Buddhas and Bodhisattvas are already enlightened, and we are just beginning to seek our awakening. Ordinary beings seem so insignificant compared to the Buddha. But, we are also essentially replete with the same great, infinite Buddha-nature and have had it since Beginningless Time. So, though we are at the stage of ordinary people we can still make great vows like the Buddha. So, all Buddhas and Bodhisattvas have already attained Buddhahood and became enlightened, but they cannot bear to let sentient beings suffer so they continue to return to the world and “steer the ship of compassion on the Dharma-sea.”
All Buddhas and Bodhisattvas have wisdom as vast as the sea. So in this Saha World, they made use of this Dharma-sea. Whether they establish skillful teachings, or use clever skillful means, they devote themselves to the world in many ways. They teach us until we understand and once we do, continue to lead us forward. This is how they steer the ship of compassion. They use various methods to give teachings, which make up the Dharma-sea.
Indeed, all Buddhas and Bodhisattvas have, since Beginningless Time, continuously returned to this world on the ship of compassion. So, Sakyamuni Buddha’s [teachings] come from past spiritual practices that [He learned] from countless Buddhas. So, clearly in this time and space, since an endless time before, all Buddhas and Bodhisattvas have already been giving teachings, which make the Dharma-sea, and They continuously return to the world, sailing on the ship of compassion. Indeed, for such a long time, They have been coming to the Saha World.The Saha World is the world of patient endurance.We need patience in order to live in this world because there is so much suffering.
Those who come to this world are ordinary beings who have no control and have to follow their causes and conditions.Every person is led to this world by causes and conditions they created in the past.Since we are in this [physical world,] we must live according to the way the world works.People who are blessed will be born in wealthy, civilized nations.
People who are more blessed will be born in very well-off families and in very good societies and peaceful environments.This is because in past lifetimes, they have created good causes and conditions.Therefore, when they come to the Saha World, they are among the blessed.Blessings are not something we can just choose to have in this lifetime.Based on causes and conditions in our past lives, we can come to this world and encounter good circumstantial and direct retributions.Direct retribution come from blessings we ourselves created in the past.
Circumstantial retribution comes from karmic affinities we created with others.These lead us to be born in a certain country, a certain society and a certain family.So, our circumstantial spatial and direct retributions depend on [karma] we created in the past.
The majority of people who come to this world will suffer.
Look around the world; those who are starving and live in the poorest countries have this circumstantial retribution.This is due to past bad causes and conditions.Even if Buddhas and Bodhisattvas go to these countries, they cannot do much.This is similar to how those in heaven cannot attain Buddhood.Because they live in comfort, they do not see suffering at all.Thus, they become lost in their comfort.Everyone has [the same] intrinsic nature, but based on circumstantial retribution and blessings, come may be born in heaven.
Those who are born into a blessed world will not strive to walk the Bodhisattva-path.
Those in hell cannot engage in spiritual practice nor can they listen to the Buddha-Dharma.For those who are completely isolated from the outside world, they may feel like they are in hell, and that kind of living is unspeakably painful.The Saha World is where Five Realms coexist.[Where we go] depends on the karma we created.
All Five Realms can pretty much be seen here.
In this world, we see people we enjoy themselves as if they are in heaven.In this world, we see people who suffer as if they are in hell.In this world, we can see hunger, poverty and lack of development.This is like the hungry ghost realm.So, the hell and hungry ghost [realms] are in this world.There is also the animal realm, which we can see everywhere.We can see all kinds of living beings.So, this world is where the Five Realms are intermixed.This all depends on our minds.We can engage in spiritual practice in this world because we can listen to the Dharma here.
In the human realm, we can see suffering to recognize our blessings.We can also create blessings.So, the Buddha comes to this world to teach through various skillful means, to give us analogies to help us see and feel [the Dharma] and understand that we must seek awakening.The Saha World is well-suited for spiritual practice. Though it is a world we must patiently endure and is filled with suffering and impermanence, the Buddha-Dharma is in this world. So we can promptly realize these profound principles. If these teachings seem very simple and obvious, why don’t we seize them right away?
Buddhas and Bodhisattvas, in Their compassion, give teachings in the Saha World. They crossed the Dharma-sea on the ship of compassion to transform sentient beings. In the Saha World, this is Their one great cause. As I said previously, the Buddha established teachings and various skillful means to practice the Paramitas in order to transform sentient beings. Therefore, we must put our hearts into accepting the Buddha’s teachings.
The sutra then states, “Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”
The Buddha told Sariputra again that the knowledge and views of the Tathagata are vast, great, profound and far-reaching “limitless and unhindered.” Unhindered, the Buddha’s wisdom is like the speed of light he can travel through Dharma-realms and all states very quickly. Unhindered means He has such understanding. This is the Buddha’s wisdom. The Buddha’s intrinsic nature and clear knowledge and views are different from our ordinary knowledge and views.
As ordinary beings, we have limited knowledge and views, so we practice with our limited capabilities. How wise we are determines how much we know. But the Buddha’s wisdom is infinite and boundless, vast and profound.
Here “vast and great” means “The Tathagata’s Samadhi is broadly encompassing. It includes all things The world of sentient beings is inseparable from the mind. Thus it is called vast and great”.
This is talking about a Tathagata’s Right Knowledge, Views and Concentration. Thus, the Buddha is single-mindedly focused in Samadhi. The Buddha-mind is free of discursive thoughts, so His mind can be open and encompassing, universally accommodating. Thus, it is said, “the mind encompasses the universe and embraces everything.” The Buddha’s mind can encompass the great void, which is the universe. So, He can broadly encompass all things.
Although modern technology is very advanced, we still do not know how big [the universe] is. It is infinite. This broadly encompassing mind includes all things. All things are contained in the Buddha’s mind in His pure and undefiled Buddha-nature, His [Tathagata-] storehouse.We ordinary beings have a karmic storehouse, the eighth consciousness. All the karma we create is stored in the eighth consciousness. When we surpass the eighth consciousness, we will find our pure and limitless true nature. Therefore, it is broadly encompassing and includes all things. All things are in the Buddha’s pure and undefiled wisdom-sea.
“The world of sentient beings is inseparable from the mind”. Our world is inseparable from our minds. As I just said, beings of the Five Realms co-exist here because everything is created by our minds. Everything we ordinary beings do is within the Five Realms. But if we engage in spiritual practice, we understand that “all Buddhas of the Three Periods, [like all things,] are created by the mind.”
The Three Periods are past, present and future. If we form aspirations now, our minds can get close to Buddhas in the past, listen to His teachings now and carry this resolve into the future. Our minds only have one direction, which is to move toward the Buddha and walk on the straight Bodhi-path. If we can do this, in the state of sentient beings, we will be inseparable from this mind. Everything is created by the mind; the Five Realms are created by the mind. So, we can also create hell or surpass the Three Periods. This is all inseparable from the mind and thus [the mind] is called “vast and great” because the Buddha’s mind is so vast and great.Therefore, we must be mindful. Not only is it vast and great, but also profound and far-reaching.
That is “the Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”
This is how the Buddha achieves merits with His wisdom. Wisdom is like an ocean and must be conveyed through sound. After the Buddha attained realization, if He had not expounded the Dharma, how could it have spread? So the Buddha teaches for one great cause, to “open and reveal” it to sentient beings. After realizing it in His mind, He spoke the Dharma through His mouth.
So “when He speaks, His teachings are spread through sound, go from near to far and extend in ten directions.” [His voice] is clear to those near and far. “For those who are close, it is not loud.” People who listen from close by do not feel that it is too loud.
When some people speak, as soon as they open their mouths, they scare people. Their voice are too loud. With this kind of sound, not only will people be unable to accept it, it may repel them.
But when the Buddha speaks, although His voice is close by, it sounds soft and clear. People who are far away, do not feel that it is too soft; they can also hear it clearly. So those who are near do not find it too loud, and those who are far away do not feel it is too soft. “This is from realizing the extremely profound, serene and far-reaching One Vehicle.” This is called a profound and far-reaching tone.
The principles spoken are very profound, but with this sound, people can hear clearly from far away. Not only can people faraway hear it [people of a different era can also hear it. From His lifetime until now, over 2000 years later, we can still listen to His teachings.
In summary, we must always have this mindset. By being mindful, our minds can draw near to the Buddha’s mind. We are not limited time and space. As long as we are reverent, we can draw closer to His mind.So, we must be mindful and not be lax for even one second. “From beginningless Time until now over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work transforming sentient beings in the Saha World of endurance is not only the responsibility of all Buddhas and Bodhisattvas. We all share this responsibility.
So, we must work on absorbing the Dharma and establishing skillful means in order to practice the Paramitas and help sentient beings cross from this shore of afflictions to the other shore of joy.
Every day, volunteers in the hospital are doing the “great work of transforming sentient beings” and establishing skillful means to open people’s minds in a place of suffering, so they can become joyful and at peace. So, we are treating minds then illnesses, or the illnesses and then the minds.
In summary, we can do these things right now. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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