⊙道法入心智慧如海，四無量心六波羅蜜，善巧方便度向彼岸，廣大橫遍豎直深遠。
⊙「如來知見，廣大深遠，無量無礙」。《法華經 方便品第二》
⊙四無量心：慈無量心、悲無量心、喜無量心、捨無量心。
⊙慈無量心：慈名大愛念，謂菩薩愛念一切眾生，常行福樂事，隨彼所求而饒益之。
⊙悲無量心：菩薩愍念一切眾生受種種苦，常懷悲心拯救濟拔，令其得脫。
⊙喜無量心：菩薩慶喜眾生離苦得樂，其心欣慶無量。
⊙捨無量心：菩薩復念一切眾生同得無憎愛慾、捨瞋恨、無怨惱。
⊙無礙：自在通達而無礙也，諸事自在融通而為一體也，如燈光互相涉入，是無礙之相也。
【證嚴上人開示】
「道法入心智慧如海，四無量心六波羅密，善巧方便度向彼岸，廣大橫遍豎直深遠。」
道法入心智慧如海
四無量心六波羅蜜
善巧方便度向彼岸
廣大橫遍豎直深遠
這也是要告訴大家，「道法入心」。
我們學佛不就是要，行在菩提道上？我們要去身體力行，我們要踏上這塊土地、這條道路，我們才能看到這條道路的風光。所以我們必定要身歷其境，所以叫做「道法入心」。
是正法，正是我們要去追求，正是我們要將世間很多不瞭解，從佛法中我們體會到，我們必定要把握當下，身體力行去行。所以叫做「聞、思、修」，這能三而合一，必定是「智慧如海」。
我們既然要成為佛之弟子，我們應該要決心，要體解大道。我們既體解大道，瞭解佛陀所為我們開出的這條大路，要走這條路的方法，很多的方法，佛陀不厭其煩，設種種權巧方便，種種譬喻言教，就是要指導我們能接受這個法，然後我們還要身體力行於人群中。所以人群中，我們必定要學會「四無量心」，心要寬，心要闊，心要很單純，心寬念純。
將慈、悲、喜、捨與六波羅蜜結合起來，就是「十波羅蜜」，這十種的方法，就是讓我們體解大道，瞭解佛陀心靈的風光。佛陀的教法，希望我們入人群中，法如海。若不入人群，你無法去體會到佛陀所說的教法。「四無量心」、「六波羅蜜」你沒有去使用，光在言辭上無法體會，如何能「智慧如海」呢？所以必定要將「四無量心」、「六波羅蜜」用於我們的生活，在人群中。
所以道法要入心，要應用「四無量心」、「六波羅蜜」，再「度向彼岸」。用這十種波羅蜜來自度、度人，將煩惱，將我們從煩惱的此岸，我們能安全度到彼岸，那就是輕安、自在，沒有煩惱的彼岸。
「廣大橫遍，豎直深遠」。法實在是很廣、很大，我們要如何能好好利用，「四無量心」、「六波羅蜜」在人群中呢？你必定要學佛陀的善巧方便。若在人群中沒有善巧方便，你走不通。
善巧方便的法能用很多，「廣大橫遍」，人、事、物，無不都是有它的道理存在。所以很多，無論是用橫的、用直的。直的就是無始無終，很久很久的以前，而且法要從哪裡開始說，也是無始無終，直的到底有多直、多深？真的是深遠！寬呢？橫遍到底有多廣呢？不可思議！不可思、不可議，甚深，甚深，無量甚深。《無量義經》不就是這樣說嗎？所以不可思、不可議，甚深甚深，很深、很廣。光是這一段（經文），與大家說起來，就夠我們很用心了。
所以道法要入心，因為我們接受了道法，我們才能開啟智慧。開啟智慧，我們才能心寬念純，於人群中善巧方便、自在，能夠運用很多的法，在人間。簡單地說就是如此，所以我們要時時用心。
我們前面說：「如來知見，廣大深遠，無量無礙」。
如來知見
廣大深遠
無量無礙
《法華經 方便品第二》
到底是什麼無量？四無量。「四無量」就是慈無量、悲無量、喜無量、捨無量。
四無量心：
慈無量心
悲無量心
喜無量心
捨無量心
第一就是慈，大慈，所以「慈心無量」。慈就是「大愛念」，我們的心要啟開大愛，這就是「菩薩愛念一切眾生」。菩薩的心就是愛，這種的大愛無私，他就是心心念念都是眾生。所以諸佛、菩薩來人間，無不都是為了要度化眾生，甚至在人群中「常行福樂的事情」，造福人群，希望人人都得到快樂。所以菩薩就是要創造人間的幸福，這叫做大愛。
所以，「隨彼所求而饒益(之)」，菩薩心就是應眾生所需要而付出，只要眾生有需要，我們必定要不斷開啟，無量行遍。很開闊的地方，橫的方面，這個空間，去開啟對眾生有利益的事情。就是要應天下眾生能得到幸福、快樂、平安的日子。所以，眾生有利益，菩薩就要不斷去開啟空間，普遍讓眾生能平安、幸福，這就是「大慈」。
慈無量心：
慈名大愛念
謂菩薩愛念
一切眾生
常行福樂事
隨彼所求而饒益之
再來，第二就是「大悲無量」，那就是說菩薩愍念一切眾生，受種種苦，常懷悲心拯救濟拔。菩薩的心就是如此，「同體大悲」，「人傷我痛，人苦我悲」，因為菩薩與眾生共為一體，眾生的苦就是菩薩的悲，眾生受傷，是菩薩心在痛。所以這就是「菩薩悲愍一切眾生」。
因為不忍心眾生受種種的苦，所以菩薩，諸佛菩薩之心「常懷悲心」，他的內心僅一大事，就是眾生受苦難，不斷要如何去濟拔眾生，只這件事。這是諸佛菩薩，他的內心所含(藏)，懷著這分救拔眾生之心。要如何去救拔，救拔他，能使令眾生得解脫。不只是身體的解脫，還要再讓他心靈的解脫。「苦既拔已，復為說法。」這也是在《無量義經》中，教我們如何行菩薩道，用心去救他，救完之後，安頓妥當，還要為他說法。
所以這是身心(入法)，我們不忍眾生道心退失，菩提芽枯萎了，所以要趕緊要法如水，不斷再趕緊滋潤他。這也就是救濟，「拯救濟拔，令其解脫(得脫)」。因為，法與我們的生命是息息相關，生命、慧命不能離開，所以我們悲無量。「悲無量心」就是菩薩的心，不捨眾生、同體大悲，希望每一位都能接受佛法，永遠修法，身體力行。
悲無量心：
菩薩愍念
一切眾生
受種種苦
常懷悲心
拯救濟拔
令其得脫
再來就是「喜無量心」。菩薩就是「慶喜眾生離苦得樂，其心欣慶無量」。
喜無量心：
菩薩慶喜眾生
離苦得樂
其心欣慶無量
因為我們用很多苦心來救拔，看到大家能接受法，心的困惑、矛盾，或者是生活上等等，接受了佛法，他能開啟他的心，這種知見一開，就不受現在的生活，人事物來困擾他。所以，無論他的生活環境如何，卻是心得到方向，心靈能開啟，心開意解，如此得到佛法，所以現在的環境如何，他的心能超越。菩薩最歡喜的，就是見到如此，眾生能離苦得樂。
這苦難，是我們的心一直過不去，才會感覺苦，心若過得去，那就沒有困難。所以「其心欣慶無量」，若見到眾生修法得到安樂，自然菩薩就很歡喜，所以叫做「喜無量心」。
再來是捨，「捨無量心」。「菩薩所緣眾生」，就是我們於眾生人群中，我們要培養出「無憎愛」，沒有這個人我看了就不順眼我們不可如此，我們應該每一個人都要尊重。因為，(常)不輕菩薩：「我不敢輕視你。」我們既然不敢輕視他，我們應該要尊重他，所以，在他身上，我們又何必與他起怨，怨憎？我們就不需要怨，不需要對他起瞋恨之心，不需要，所以無憎。
我們對人應該用平等心，沒有分別的心，若能如此，我們自然就沒有怨，沒有瞋的感覺。所以常說「慈悲等觀」，我們要用大慈、大悲，對眾生平等的觀念，必定要修喜捨心。我們不只是見到他快樂，我們歡喜，我們還要於人群中沒有分別。這就是我們學佛者應該要努力的。
菩薩要常念，「一切眾生，同得無憎愛慾」。不只是我們而已，我們還要再教其他人，人人都互相平等、互相愛、互相疼惜，人人都是我們大家庭(的法親)，人人都是我們要包容、大愛之人。我能做得到，你也能做得到，我們人人都能做得到。這就是菩薩的心願，也是佛陀的教育。所以要捨，捨去瞋恨，無怨、無惱、沒有煩惱，若能如此，這叫做捨，「捨無量心」。
捨無量心：
菩薩復念一切眾生
同得無憎愛慾、
捨瞋恨、無怨惱
「大慈、大悲、大喜、大捨」，這「四無量心」，自然就無礙。你在人群中，你既然瞭解這麼多的法，你還有什麼障礙呢？所以自在通達無礙，諸事自在就融通為一體。樣樣都很自在，融通於一體，我們與天地之間共生息，何況「無緣大慈，同體大悲」，眾生與我們就是如一體、如一家。
所以如燈，燈光互相交涉，這就是無礙。看我們的燈光，哪一盞燈有這樣的光？很多的電燈融合起來，就形成了光的亮度。所以電燈，燈光是互相交融、互相交涉，與外面的太陽，已經開始出來，陽光普遍大地同樣的意思。
無礙：
自在通達而無礙也
諸事自在融通
而為一體也
如燈光互相涉入
是無礙之相也
所以我們應該學佛要學在法入心，智慧如海。我們更需要「四無量心、六波羅蜜」，更需要「善巧方便，度向彼岸」，更加需要是「廣大橫遍，豎直深遠」，這就是我們要學的，要如何廣、如何深，不離開這樣的法。
總而言之，我們人人既然身入佛法中，我們要身體力行，所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Four Infinite Minds (四無量心)
Date: December. 20. 2013
“When teachings of the Path are in our hearts, our wisdom will be like the sea. The Four Infinite Minds and Six Paramitas are clever and skillful means to cross to the opposite shore. The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.”
This is to tell everyone that “teachings of the Path [must] enter our hearts.” Don’t we learn the Buddha’s Way to walk the Bodhi-path? We must put it into practice. We need to step onto this land, this path; then we can see the scenery along the road. So, we must experience these conditions firsthand. This happens “when teachings of the Path are in our hearts.” The Right Dharma is what we must pursue, and it [explains] the many things in the world that we do not understand. Through the Buddha-Dharma, we realize that we must seize the present moment to practice the teachings.
So we say, “listen, contemplate and practice.” When we combine these three, we will have “wisdom like the sea.” Since we want to be the Buddha’s disciples, we should be determined to comprehend the great path. Once we comprehend the great path, we will understand how to walk the road the Buddha opened up for us. There are many methods for walking this road because the Buddha tirelessly established various skillful means, analogies and teachings to instruct us on how to accept this Dharma. Then, we still need to practice them among people.
So, while we are among people, we must learn to practice the Four Infinite Minds. Our hearts must be broad and wide open, simple and pure. We must have an open heart and pure thoughts. When [the Four Infinite Minds] are combined with the Six Paramitas, they form the Ten Paramitas. These ten methods can help us comprehend the great path, understand the Buddha’s state of mind we need to accept; hoping that we will go among people.
The Dharma is like the sea, [if we do not go in,] we cannot realize the Buddha’s teachings, “the Four Infinite Minds and Six Paramitas.” We [must] apply it; we cannot realize it simply through words. How can we have “wisdom like the sea”? We must apply the Four Infinite Minds and the Six Paramitas in our lives and as we interact with people. For the teachings of the Path to enter our hearts, we must apply the Four Infinite Minds and the Six Paramitas. Then we “cross to the opposite shore”. We must use the Ten Paramitas to transform ourselves and others. Then from this shore of afflictions, we can safely cross to the other shore, where we can feel peaceful and at ease, free of afflictions.
“The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.” The Dharma is very vast and great. How can we make good use of the Four Infinite Minds and the Six Paramitas among people?The Six Pramitas among people?
We must learn the Buddha’s skillful means.If we do not interact with people with clever and skillful means, we will not be effective.There are many uses of skillful means.
They are “vast and great”.People, matters and objects all inherently contain principles, so there are very many.
[The Dharma is everywhere in space and time;] it is beinningless and endless, very long-lasting.As for discussing the Dharma, there is also no beginning not end.
It extends very far and deep in terms of time.As for breadth, how brad is it?It is inconceivable; it is inconceivably, extremely, infinitely profound.Isn’t this sated in the Sutra of Infinite Meanings?Therefore, it is inconceivable and extremely profound.It is very profound and vast.The teachings contained in this passage alone are enough for us to put our hearts into [studying].
So, the teachings of the Path enter our hearts.Because we accepted the teachings of the Path, we can develop our wisdom.Once we develop wisdom, we can have open hearts and pure thoughts, and as we interact with others, we can cleverly use skillful means and be at ease.If we want to apply many teachings in this world, this is the simplest way to do so.Therefore, we should always be mindful.
Previously, we discussed, “The knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered”.
So, what is “limitless”?The Four Infinite Minds.
The Four Infinite Minds are infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity.The first one is great loving-kindness.
So, infinite loving-kindness is “a mindset of great love”.We need to arouse the great love in our hearts, “the loving thoughts of a Bodhisattva for”.The minds of Bodhisattvas are filled with love.Their great love is selfless, and their every thought is of sentient beings.So, the Buddha, all Buddhas and Bodhisattvas come to the world solely to transform sentient beings.When they are among others, “[they still] constantly do good and joyous deeds”.They create blessings for people, hoping that everyone will attain happiness.So, Bodhisattvas want to create blessings for this world.This is called great love. Therefore, they “accommodate others’ needs and benefit them”.
Having a Bodhisattva-heart means giving according to he needs of sentient beings.
As long as they have a need, we must continue to initiate [good deeds] and carry out this practice everywhere.In this very vast space, across this universe, we must initiate deeds that benefit sentient being.This means we must help sentient beings attain blessings and joy, and live a peaceful life.So, for sentient beings to benefit, Bodhisattvas need to continuously create space for them to be safe and happy.This is “great loving-kindness”.
Infinite loving-kindness.Loving-kindness is a mindset of great love, the loving thoughts of a Bodhisattva for all sentient beings.
They constantly do good and joyous deeds to accommodate others’ needs and benefit them.
Next, the second is “infinite compassion”.This means Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering.Constantly retaining this compassion, they save and relieve those beings.A Bodhisattva’s heart is just like this, with “great universal compassion”.When others hurt, we ache; when others suffer, we grieve. Because Bodhisattvas and sentient beings are one, their pain causes Bodhisattvas to grieve and their hurt causes Bodhisattvas to ached. This is the “Bodhisattvas’ sympathy for all sentient beings. Because they cannot bear to let sentient beings face various sufferings, the hearts of Bodhisattvas and all Buddhas “constantly retain this compassion”. Within their hearts is only one great cause, which is to continuously save and relieve sentient beings from their suffering. This is the one thing in the hearts of all Buddhas and Bodhisattvas to save all sentient beings.
They try to save sentient beings and enable them to attain liberation. This not just about the liberation of their bodies but also the liberation of their minds. “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them.” The Sutra of Infinite Meanings also explains how to walk the Bodhisattva-path. After Bodhisattvas save people and help them settled down, they then expound the Dharma. Thus they help body and heart enter the Dharma. We cannot bear to let sentient beings spiritual aspirations weaken, for their Bodhi-seedling to wilt. Therefore, we must use Dharma as water to constantly nourish it. This is also a way of providing relief.
“They save and relieve others, enabling them to attain liberation.” Because the Dharma and our lives are intimately related, physical life and wisdom-life cannot be separated. So, we must have infinite compassion. “Infinite compassion” is what Bodhisattvas have. They cannot bear for sentient beings to suffer, and they have great universal compassion, so they hope everyone can accept Buddha-Dharma and forever practice these teachings.
“Infinite compassion: The Bodhisattvas have sympathy for all sentient beings who face various kind of suffering. Constantly retaining this compassion, they save and relieve those beings enabling them to attain liberation.”
Next is “infinite joy. Bodhisattvas are glad when sentient beings can transcend suffering and attain joy. They feel infinite delight.”
We work very hard to help others and see to it that they can accept the teachings. They may feel confused and conflicted and face other afflictions in their living. But when they accept the Dharma, they can open up their hearts. Once their knowledge and views are open, they will not be troubled by the people and matters in their lives. Therefore, no matter what their lives are like, once they find the [right] direction, their minds will become open and understanding. Because they [accepted] the Buddha’s teachings, no matter what challenges they face, they can transcend. So, what makes Bodhisattvas happiest is to see such things, to see sentient beings transcending suffering and attaining joy. This suffering arises when our hearts cannot get past something. If our hearts can get past it, we will experience no difficulties. So, “then they feel infinite delight.” When they see sentient beings receive Dharma, naturally Bodhisattvas will be very happy. This is called “infinite joy.”
Next is “infinite equanimity. Bodhisattva are connected to sentient beings.” This means when we are among people, we must ‘not give rise to hate or craving”. We cannot feel and aversion toward certain people. We cannot be this way. We must respect every single person. Never-Slighting Bodhisattva [always said,] “I dare not look down on you.” Since we do not dare look down on others, we must respect them. So, why should they causes us to give rise to hate or resentment? We do not need to become hateful or resentful toward them.So, we should treat people impartially, without seeing distinctions. If we can do so, naturally we will feel no resentment nor anger naturally we will feel no resentment nor anger.
So, we often say, “show compassion to all equally.” We must have great kindness and compassion and treat all sentient beings equally. We must cultivate joy and equanimity. We do not only become joyful when we see that others are happy, we also need to not make distinctions. This is what we Buddhist practitioners should work hard to achieve.
Bodhisattvas must always be mindful so that “all sentient beings can attain a state of not giving rise to hate or cravings.” Not only must we achieve this, we need to teach others to do the same. All of us should threat each other impartially, with love and care. Every person is our Dharma-relative. We need to accommodate and love each of them. If I can do it, you can do it too. All of us can do this. This is the wish of Bodhisattvas, as well as what the Buddha taught us. So, we need to let go of anger and hatred, be free of resentment and afflictions. If we can do so, we are in a state of equanimity. This is “infinite equanimity.”
Infinite equanimity: Bodhisattvas wish for all sentient beings to attain a state of not giving rise to dislikes or cravings, to let go of anger and hate, to be free of resentments and worries.
With “great loving-kindness, great compassion great joy and great equanimity, the Four Infinite Minds, naturally we will be unhindered. When we are among people, if we can understand so many teachings, how can we still be hindered? We will be at ease, with unhindered understanding; we will be at ease and one with all matters. If we feel at ease with all things, we will become one. We coexist along with everything in the world. Moreover, with “boundless loving kindness and great universal compassion,” all sentient beings are part of our body, our family. Therefore, we are like lamps, with glows that intersect with each other without obstructions.
Look at this light. No one lamp can give off all this light. Many of them melded together create this brightness. So, the light from different light bulbs and intersects. The same thing happens when the sun rises and the light spread throughout the land.
Unobstructed: They are at ease, with unhindered understanding. They are in harmony, at ease and one with all matters. This is like lamp light merging, without mutual obstruction.
So as we learn the Buddha’s Way, the Dharma must enter our hearts, so our wisdom will be like the sea. Then we need the Four Infinite Minds and Six Paramitas. Furthermore, we need to “understand skillful means and cross to the opposite shore.” What we need even more is “the Dharma that [pervades everywhere] and is vast, profound and far-reaching.” We need to learn to broaden and deepen [our understanding of it] and never separate ourselves from it.
In summary, since we are immersed in the Buddha-Dharma, we must put it into practice. Therefore, we should always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「如來知見，廣大深遠，無量無礙」。《法華經 方便品第二》
⊙四無量心：慈無量心、悲無量心、喜無量心、捨無量心。
⊙慈無量心：慈名大愛念，謂菩薩愛念一切眾生，常行福樂事，隨彼所求而饒益之。
⊙悲無量心：菩薩愍念一切眾生受種種苦，常懷悲心拯救濟拔，令其得脫。
⊙喜無量心：菩薩慶喜眾生離苦得樂，其心欣慶無量。
⊙捨無量心：菩薩復念一切眾生同得無憎愛慾、捨瞋恨、無怨惱。
⊙無礙：自在通達而無礙也，諸事自在融通而為一體也，如燈光互相涉入，是無礙之相也。
【證嚴上人開示】
「道法入心智慧如海，四無量心六波羅密，善巧方便度向彼岸，廣大橫遍豎直深遠。」
道法入心智慧如海
四無量心六波羅蜜
善巧方便度向彼岸
廣大橫遍豎直深遠
這也是要告訴大家，「道法入心」。
我們學佛不就是要，行在菩提道上？我們要去身體力行，我們要踏上這塊土地、這條道路，我們才能看到這條道路的風光。所以我們必定要身歷其境，所以叫做「道法入心」。
是正法，正是我們要去追求，正是我們要將世間很多不瞭解，從佛法中我們體會到，我們必定要把握當下，身體力行去行。所以叫做「聞、思、修」，這能三而合一，必定是「智慧如海」。
我們既然要成為佛之弟子，我們應該要決心，要體解大道。我們既體解大道，瞭解佛陀所為我們開出的這條大路，要走這條路的方法，很多的方法，佛陀不厭其煩，設種種權巧方便，種種譬喻言教，就是要指導我們能接受這個法，然後我們還要身體力行於人群中。所以人群中，我們必定要學會「四無量心」，心要寬，心要闊，心要很單純，心寬念純。
將慈、悲、喜、捨與六波羅蜜結合起來，就是「十波羅蜜」，這十種的方法，就是讓我們體解大道，瞭解佛陀心靈的風光。佛陀的教法，希望我們入人群中，法如海。若不入人群，你無法去體會到佛陀所說的教法。「四無量心」、「六波羅蜜」你沒有去使用，光在言辭上無法體會，如何能「智慧如海」呢？所以必定要將「四無量心」、「六波羅蜜」用於我們的生活，在人群中。
所以道法要入心，要應用「四無量心」、「六波羅蜜」，再「度向彼岸」。用這十種波羅蜜來自度、度人，將煩惱，將我們從煩惱的此岸，我們能安全度到彼岸，那就是輕安、自在，沒有煩惱的彼岸。
「廣大橫遍，豎直深遠」。法實在是很廣、很大，我們要如何能好好利用，「四無量心」、「六波羅蜜」在人群中呢？你必定要學佛陀的善巧方便。若在人群中沒有善巧方便，你走不通。
善巧方便的法能用很多，「廣大橫遍」，人、事、物，無不都是有它的道理存在。所以很多，無論是用橫的、用直的。直的就是無始無終，很久很久的以前，而且法要從哪裡開始說，也是無始無終，直的到底有多直、多深？真的是深遠！寬呢？橫遍到底有多廣呢？不可思議！不可思、不可議，甚深，甚深，無量甚深。《無量義經》不就是這樣說嗎？所以不可思、不可議，甚深甚深，很深、很廣。光是這一段（經文），與大家說起來，就夠我們很用心了。
所以道法要入心，因為我們接受了道法，我們才能開啟智慧。開啟智慧，我們才能心寬念純，於人群中善巧方便、自在，能夠運用很多的法，在人間。簡單地說就是如此，所以我們要時時用心。
我們前面說：「如來知見，廣大深遠，無量無礙」。
如來知見
廣大深遠
無量無礙
《法華經 方便品第二》
到底是什麼無量？四無量。「四無量」就是慈無量、悲無量、喜無量、捨無量。
四無量心：
慈無量心
悲無量心
喜無量心
捨無量心
第一就是慈，大慈，所以「慈心無量」。慈就是「大愛念」，我們的心要啟開大愛，這就是「菩薩愛念一切眾生」。菩薩的心就是愛，這種的大愛無私，他就是心心念念都是眾生。所以諸佛、菩薩來人間，無不都是為了要度化眾生，甚至在人群中「常行福樂的事情」，造福人群，希望人人都得到快樂。所以菩薩就是要創造人間的幸福，這叫做大愛。
所以，「隨彼所求而饒益(之)」，菩薩心就是應眾生所需要而付出，只要眾生有需要，我們必定要不斷開啟，無量行遍。很開闊的地方，橫的方面，這個空間，去開啟對眾生有利益的事情。就是要應天下眾生能得到幸福、快樂、平安的日子。所以，眾生有利益，菩薩就要不斷去開啟空間，普遍讓眾生能平安、幸福，這就是「大慈」。
慈無量心：
慈名大愛念
謂菩薩愛念
一切眾生
常行福樂事
隨彼所求而饒益之
再來，第二就是「大悲無量」，那就是說菩薩愍念一切眾生，受種種苦，常懷悲心拯救濟拔。菩薩的心就是如此，「同體大悲」，「人傷我痛，人苦我悲」，因為菩薩與眾生共為一體，眾生的苦就是菩薩的悲，眾生受傷，是菩薩心在痛。所以這就是「菩薩悲愍一切眾生」。
因為不忍心眾生受種種的苦，所以菩薩，諸佛菩薩之心「常懷悲心」，他的內心僅一大事，就是眾生受苦難，不斷要如何去濟拔眾生，只這件事。這是諸佛菩薩，他的內心所含(藏)，懷著這分救拔眾生之心。要如何去救拔，救拔他，能使令眾生得解脫。不只是身體的解脫，還要再讓他心靈的解脫。「苦既拔已，復為說法。」這也是在《無量義經》中，教我們如何行菩薩道，用心去救他，救完之後，安頓妥當，還要為他說法。
所以這是身心(入法)，我們不忍眾生道心退失，菩提芽枯萎了，所以要趕緊要法如水，不斷再趕緊滋潤他。這也就是救濟，「拯救濟拔，令其解脫(得脫)」。因為，法與我們的生命是息息相關，生命、慧命不能離開，所以我們悲無量。「悲無量心」就是菩薩的心，不捨眾生、同體大悲，希望每一位都能接受佛法，永遠修法，身體力行。
悲無量心：
菩薩愍念
一切眾生
受種種苦
常懷悲心
拯救濟拔
令其得脫
再來就是「喜無量心」。菩薩就是「慶喜眾生離苦得樂，其心欣慶無量」。
喜無量心：
菩薩慶喜眾生
離苦得樂
其心欣慶無量
因為我們用很多苦心來救拔，看到大家能接受法，心的困惑、矛盾，或者是生活上等等，接受了佛法，他能開啟他的心，這種知見一開，就不受現在的生活，人事物來困擾他。所以，無論他的生活環境如何，卻是心得到方向，心靈能開啟，心開意解，如此得到佛法，所以現在的環境如何，他的心能超越。菩薩最歡喜的，就是見到如此，眾生能離苦得樂。
這苦難，是我們的心一直過不去，才會感覺苦，心若過得去，那就沒有困難。所以「其心欣慶無量」，若見到眾生修法得到安樂，自然菩薩就很歡喜，所以叫做「喜無量心」。
再來是捨，「捨無量心」。「菩薩所緣眾生」，就是我們於眾生人群中，我們要培養出「無憎愛」，沒有這個人我看了就不順眼我們不可如此，我們應該每一個人都要尊重。因為，(常)不輕菩薩：「我不敢輕視你。」我們既然不敢輕視他，我們應該要尊重他，所以，在他身上，我們又何必與他起怨，怨憎？我們就不需要怨，不需要對他起瞋恨之心，不需要，所以無憎。
我們對人應該用平等心，沒有分別的心，若能如此，我們自然就沒有怨，沒有瞋的感覺。所以常說「慈悲等觀」，我們要用大慈、大悲，對眾生平等的觀念，必定要修喜捨心。我們不只是見到他快樂，我們歡喜，我們還要於人群中沒有分別。這就是我們學佛者應該要努力的。
菩薩要常念，「一切眾生，同得無憎愛慾」。不只是我們而已，我們還要再教其他人，人人都互相平等、互相愛、互相疼惜，人人都是我們大家庭(的法親)，人人都是我們要包容、大愛之人。我能做得到，你也能做得到，我們人人都能做得到。這就是菩薩的心願，也是佛陀的教育。所以要捨，捨去瞋恨，無怨、無惱、沒有煩惱，若能如此，這叫做捨，「捨無量心」。
捨無量心：
菩薩復念一切眾生
同得無憎愛慾、
捨瞋恨、無怨惱
「大慈、大悲、大喜、大捨」，這「四無量心」，自然就無礙。你在人群中，你既然瞭解這麼多的法，你還有什麼障礙呢？所以自在通達無礙，諸事自在就融通為一體。樣樣都很自在，融通於一體，我們與天地之間共生息，何況「無緣大慈，同體大悲」，眾生與我們就是如一體、如一家。
所以如燈，燈光互相交涉，這就是無礙。看我們的燈光，哪一盞燈有這樣的光？很多的電燈融合起來，就形成了光的亮度。所以電燈，燈光是互相交融、互相交涉，與外面的太陽，已經開始出來，陽光普遍大地同樣的意思。
無礙：
自在通達而無礙也
諸事自在融通
而為一體也
如燈光互相涉入
是無礙之相也
所以我們應該學佛要學在法入心，智慧如海。我們更需要「四無量心、六波羅蜜」，更需要「善巧方便，度向彼岸」，更加需要是「廣大橫遍，豎直深遠」，這就是我們要學的，要如何廣、如何深，不離開這樣的法。
總而言之，我們人人既然身入佛法中，我們要身體力行，所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Four Infinite Minds (四無量心)
Date: December. 20. 2013
“When teachings of the Path are in our hearts, our wisdom will be like the sea. The Four Infinite Minds and Six Paramitas are clever and skillful means to cross to the opposite shore. The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.”
This is to tell everyone that “teachings of the Path [must] enter our hearts.” Don’t we learn the Buddha’s Way to walk the Bodhi-path? We must put it into practice. We need to step onto this land, this path; then we can see the scenery along the road. So, we must experience these conditions firsthand. This happens “when teachings of the Path are in our hearts.” The Right Dharma is what we must pursue, and it [explains] the many things in the world that we do not understand. Through the Buddha-Dharma, we realize that we must seize the present moment to practice the teachings.
So we say, “listen, contemplate and practice.” When we combine these three, we will have “wisdom like the sea.” Since we want to be the Buddha’s disciples, we should be determined to comprehend the great path. Once we comprehend the great path, we will understand how to walk the road the Buddha opened up for us. There are many methods for walking this road because the Buddha tirelessly established various skillful means, analogies and teachings to instruct us on how to accept this Dharma. Then, we still need to practice them among people.
So, while we are among people, we must learn to practice the Four Infinite Minds. Our hearts must be broad and wide open, simple and pure. We must have an open heart and pure thoughts. When [the Four Infinite Minds] are combined with the Six Paramitas, they form the Ten Paramitas. These ten methods can help us comprehend the great path, understand the Buddha’s state of mind we need to accept; hoping that we will go among people.
The Dharma is like the sea, [if we do not go in,] we cannot realize the Buddha’s teachings, “the Four Infinite Minds and Six Paramitas.” We [must] apply it; we cannot realize it simply through words. How can we have “wisdom like the sea”? We must apply the Four Infinite Minds and the Six Paramitas in our lives and as we interact with people. For the teachings of the Path to enter our hearts, we must apply the Four Infinite Minds and the Six Paramitas. Then we “cross to the opposite shore”. We must use the Ten Paramitas to transform ourselves and others. Then from this shore of afflictions, we can safely cross to the other shore, where we can feel peaceful and at ease, free of afflictions.
“The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.” The Dharma is very vast and great. How can we make good use of the Four Infinite Minds and the Six Paramitas among people?The Six Pramitas among people?
We must learn the Buddha’s skillful means.If we do not interact with people with clever and skillful means, we will not be effective.There are many uses of skillful means.
They are “vast and great”.People, matters and objects all inherently contain principles, so there are very many.
[The Dharma is everywhere in space and time;] it is beinningless and endless, very long-lasting.As for discussing the Dharma, there is also no beginning not end.
It extends very far and deep in terms of time.As for breadth, how brad is it?It is inconceivable; it is inconceivably, extremely, infinitely profound.Isn’t this sated in the Sutra of Infinite Meanings?Therefore, it is inconceivable and extremely profound.It is very profound and vast.The teachings contained in this passage alone are enough for us to put our hearts into [studying].
So, the teachings of the Path enter our hearts.Because we accepted the teachings of the Path, we can develop our wisdom.Once we develop wisdom, we can have open hearts and pure thoughts, and as we interact with others, we can cleverly use skillful means and be at ease.If we want to apply many teachings in this world, this is the simplest way to do so.Therefore, we should always be mindful.
Previously, we discussed, “The knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered”.
So, what is “limitless”?The Four Infinite Minds.
The Four Infinite Minds are infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity.The first one is great loving-kindness.
So, infinite loving-kindness is “a mindset of great love”.We need to arouse the great love in our hearts, “the loving thoughts of a Bodhisattva for”.The minds of Bodhisattvas are filled with love.Their great love is selfless, and their every thought is of sentient beings.So, the Buddha, all Buddhas and Bodhisattvas come to the world solely to transform sentient beings.When they are among others, “[they still] constantly do good and joyous deeds”.They create blessings for people, hoping that everyone will attain happiness.So, Bodhisattvas want to create blessings for this world.This is called great love. Therefore, they “accommodate others’ needs and benefit them”.
Having a Bodhisattva-heart means giving according to he needs of sentient beings.
As long as they have a need, we must continue to initiate [good deeds] and carry out this practice everywhere.In this very vast space, across this universe, we must initiate deeds that benefit sentient being.This means we must help sentient beings attain blessings and joy, and live a peaceful life.So, for sentient beings to benefit, Bodhisattvas need to continuously create space for them to be safe and happy.This is “great loving-kindness”.
Infinite loving-kindness.Loving-kindness is a mindset of great love, the loving thoughts of a Bodhisattva for all sentient beings.
They constantly do good and joyous deeds to accommodate others’ needs and benefit them.
Next, the second is “infinite compassion”.This means Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering.Constantly retaining this compassion, they save and relieve those beings.A Bodhisattva’s heart is just like this, with “great universal compassion”.When others hurt, we ache; when others suffer, we grieve. Because Bodhisattvas and sentient beings are one, their pain causes Bodhisattvas to grieve and their hurt causes Bodhisattvas to ached. This is the “Bodhisattvas’ sympathy for all sentient beings. Because they cannot bear to let sentient beings face various sufferings, the hearts of Bodhisattvas and all Buddhas “constantly retain this compassion”. Within their hearts is only one great cause, which is to continuously save and relieve sentient beings from their suffering. This is the one thing in the hearts of all Buddhas and Bodhisattvas to save all sentient beings.
They try to save sentient beings and enable them to attain liberation. This not just about the liberation of their bodies but also the liberation of their minds. “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them.” The Sutra of Infinite Meanings also explains how to walk the Bodhisattva-path. After Bodhisattvas save people and help them settled down, they then expound the Dharma. Thus they help body and heart enter the Dharma. We cannot bear to let sentient beings spiritual aspirations weaken, for their Bodhi-seedling to wilt. Therefore, we must use Dharma as water to constantly nourish it. This is also a way of providing relief.
“They save and relieve others, enabling them to attain liberation.” Because the Dharma and our lives are intimately related, physical life and wisdom-life cannot be separated. So, we must have infinite compassion. “Infinite compassion” is what Bodhisattvas have. They cannot bear for sentient beings to suffer, and they have great universal compassion, so they hope everyone can accept Buddha-Dharma and forever practice these teachings.
“Infinite compassion: The Bodhisattvas have sympathy for all sentient beings who face various kind of suffering. Constantly retaining this compassion, they save and relieve those beings enabling them to attain liberation.”
Next is “infinite joy. Bodhisattvas are glad when sentient beings can transcend suffering and attain joy. They feel infinite delight.”
We work very hard to help others and see to it that they can accept the teachings. They may feel confused and conflicted and face other afflictions in their living. But when they accept the Dharma, they can open up their hearts. Once their knowledge and views are open, they will not be troubled by the people and matters in their lives. Therefore, no matter what their lives are like, once they find the [right] direction, their minds will become open and understanding. Because they [accepted] the Buddha’s teachings, no matter what challenges they face, they can transcend. So, what makes Bodhisattvas happiest is to see such things, to see sentient beings transcending suffering and attaining joy. This suffering arises when our hearts cannot get past something. If our hearts can get past it, we will experience no difficulties. So, “then they feel infinite delight.” When they see sentient beings receive Dharma, naturally Bodhisattvas will be very happy. This is called “infinite joy.”
Next is “infinite equanimity. Bodhisattva are connected to sentient beings.” This means when we are among people, we must ‘not give rise to hate or craving”. We cannot feel and aversion toward certain people. We cannot be this way. We must respect every single person. Never-Slighting Bodhisattva [always said,] “I dare not look down on you.” Since we do not dare look down on others, we must respect them. So, why should they causes us to give rise to hate or resentment? We do not need to become hateful or resentful toward them.So, we should treat people impartially, without seeing distinctions. If we can do so, naturally we will feel no resentment nor anger naturally we will feel no resentment nor anger.
So, we often say, “show compassion to all equally.” We must have great kindness and compassion and treat all sentient beings equally. We must cultivate joy and equanimity. We do not only become joyful when we see that others are happy, we also need to not make distinctions. This is what we Buddhist practitioners should work hard to achieve.
Bodhisattvas must always be mindful so that “all sentient beings can attain a state of not giving rise to hate or cravings.” Not only must we achieve this, we need to teach others to do the same. All of us should threat each other impartially, with love and care. Every person is our Dharma-relative. We need to accommodate and love each of them. If I can do it, you can do it too. All of us can do this. This is the wish of Bodhisattvas, as well as what the Buddha taught us. So, we need to let go of anger and hatred, be free of resentment and afflictions. If we can do so, we are in a state of equanimity. This is “infinite equanimity.”
Infinite equanimity: Bodhisattvas wish for all sentient beings to attain a state of not giving rise to dislikes or cravings, to let go of anger and hate, to be free of resentments and worries.
With “great loving-kindness, great compassion great joy and great equanimity, the Four Infinite Minds, naturally we will be unhindered. When we are among people, if we can understand so many teachings, how can we still be hindered? We will be at ease, with unhindered understanding; we will be at ease and one with all matters. If we feel at ease with all things, we will become one. We coexist along with everything in the world. Moreover, with “boundless loving kindness and great universal compassion,” all sentient beings are part of our body, our family. Therefore, we are like lamps, with glows that intersect with each other without obstructions.
Look at this light. No one lamp can give off all this light. Many of them melded together create this brightness. So, the light from different light bulbs and intersects. The same thing happens when the sun rises and the light spread throughout the land.
Unobstructed: They are at ease, with unhindered understanding. They are in harmony, at ease and one with all matters. This is like lamp light merging, without mutual obstruction.
So as we learn the Buddha’s Way, the Dharma must enter our hearts, so our wisdom will be like the sea. Then we need the Four Infinite Minds and Six Paramitas. Furthermore, we need to “understand skillful means and cross to the opposite shore.” What we need even more is “the Dharma that [pervades everywhere] and is vast, profound and far-reaching.” We need to learn to broaden and deepen [our understanding of it] and never separate ourselves from it.
In summary, since we are immersed in the Buddha-Dharma, we must put it into practice. Therefore, we should always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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