⊙「悟入諸佛知見，了知照見諸法，實相之佛智慧，一切種智之道。」
⊙入佛知見道故：道者能通之義。有漏道有二：善業通，使至善處；惡業通，使趣惡處，故善惡二業謂之道。所趣之處亦名為道，如地獄等之六道是也。
⊙一、如理智：謂諸佛菩薩以如實之智，徹見實際之理，妙極寂靜，無增無減。
⊙二、如量智：諸佛菩薩通達一切境界，若見眾生乖離於理智則成生死，若見眾生順於理智則得究竟淨寂光土。
【證嚴上人開示】
「悟入諸佛知見，了知照見諸法，實相之佛智慧，一切種智之道。」
悟入諸佛知見
了知照見諸法
實相之佛智慧
一切種智之道
我們這幾天，一直一個很重要的法，一定要很深入瞭解——佛陀來人間，一大事的因緣，「開、示、悟、入」。佛陀來人間應眾生的緣，悲心不捨眾生，所以佛陀悲智雙運，應機「開、示」。但是眾生的根機，「悟入諸佛知見」，這要視我們是不是有用心，是不是用很單純的心，恭敬信佛所說法，依教奉行。
最近常常告訴大家，佛的心意、佛的趣向，我們應該要更瞭解；這就是修行的方向。佛陀如何指導我們，我們往什麼樣的方向走，這樣就對了。若能如此，我們要「悟入諸佛知見」，還能「了知照見諸法」。
能夠明明了了，徹底知道佛陀所說的教法，甚至能讓我們心開意解，自然智慧之光，就能夠照入我們的心，所以「了知」，讓我們很了然。把心門打開，裡面能看到外面，外面的光明境界，能夠引入我們的心，這就是「了知照見」。這個光，佛的智慧之光，自然照見。我們瞭解諸法，諸法實相就是佛的智慧。佛的智慧，其實我們人人都有，絕對要相信。佛陀是這樣告訴我們。
佛的智慧，其實再一個名稱叫做「一切種智」。「道種智」、「一切智」，再來就是「一切種智」、「一切道種智」都能說，這全部收納起來，就是清淨無染的智慧，這就是佛之智。
佛陀來人間真的是很辛苦！一念悲心，不捨眾生，所以不斷來人間，「欲令眾生，入佛知見道故，出現於世」，這是佛陀的目的。「知見道故」，就是要讓大家入佛知見道，「道者能通之意」。
入佛知見道故：
道者
能通之義
有漏道
有漏道，這個「道」就是通達；能通、能走的路叫做「道」。但是，對凡夫而言，有漏道有二項：
有漏道有二：
善業通使至善處
惡業通使趣惡處
故善惡二業謂之道
所趣之處亦名為道
如地獄等
之六道是也
一項是善業，善業的道。這個善業的道若通了，那就是使人人，就是能夠走入善道，善業通，人就能走入善道；就如我們若是懂得道理，知道「諸惡莫作，眾善奉行」，我們就知道這個善的道路，我們一定要走。
我們慈濟宗門人間路，不就是人人寸寸，就是用愛鋪路這樣走過來，這叫做善道。善道通了，就是造作福業，那就到至善之處。
還有第二，就是惡，惡業通，使趣惡處。若是惡業之門一開，那就是不得自拔。世間人那個惡緣若是很強盛，明明應該要走的是好路，但是，受惡友牽引，那就容易走入惡道去。
例如有一位沒人要的孩子，一對夫妻去帶他回來，用愛撫養他，從小就很疼他。但是，這個孩子(有)恩不報，為所欲為，一直在外嫖、賭、飲樣樣會，一直到在外面欠人家債，好幾百萬，來向養父母要債、討債。若不肯給他錢，父母在吃飯，將他們在吃飯桌上的飯，拿去倒給狗吃，真的是很忤逆，一直打父母等等。
讓這對父母，聽到養子回來就很怕，把門關上，(養子)就在那裡捶，捶到門破，說：「你若是不開，我就與你們同歸於盡。」要用瓦斯與他們同歸於盡。這是現在的人，父母很怕，報警，警察來了還是一樣，沒有悔過的心。這就是惡業。
惡業若通，他就往這條路一直去，這種執迷不悟，這樣一直陷下去。這也是一條路，一條道，叫做惡道；惡道之業若通，他就這樣一直墮落下去。
所以，善惡二業，都叫做「道」，就是路。你要選擇好的路走，就是造福人群；你若是，一條惡的業若通，一直陷入，就六親不認，恩將仇報，這種造惡業。善、惡之業，這都叫做「道」。
所趣之處，方向所走的地方，名為「道」。所以說「六道」：天道、人道、阿修羅道、地獄道、餓鬼道、畜生道，不都是叫做「道」嗎？
所以，佛陀來人間，要引導我們眾生，都是要「入佛知見道」。能夠「悟、入」知見，佛的道理，這就是我們所要走的路，是佛的道。
前面我們說過了，「一切道種智」。這個「一切道種智」，或者是「一切種智道」，這就是佛陀，要來引導我們的方向，所以我們要用心。佛陀的道理，佛陀的知見，何謂「佛之知見」呢？佛的知見，「一切種智」的道理，它分二項：一、叫做「如理智」。
一、 如理智：
謂諸佛菩薩
以如實之智
徹見實際之理
妙極寂靜
無增無減
那就是說，「諸佛菩薩(以)如實之智，徹見實際之理」，他所向我們說的法，就是證實的道理，教化，希望眾生，能夠徹見實際的理，這叫做「如理」，就是真如、實的道理。「妙極寂靜，無增無減」，「是名如理智」。要讓我們知道，我們真正回歸如來真如的本性，這個境界就是「妙極寂靜」。到達真如本性就是，「妙極寂靜」，自然就是無增無減，「在凡不減，在佛不增」，所以是名「如理智」。眾生平等，大家應該要瞭解，沒有可分別之處。
再來叫做「如量智」：
二、 如量智：
諸佛菩薩
通達一切境界
若見眾生
乖離於理智
則成生死
若見眾生順於理智
則得究竟淨寂光土
「量」，雖然一切無增無減，無增、無滅，雖然是這麼寂靜的境界，不過，佛陀要在人間度眾生，他還要再有「如量智」。畢竟眾生的根機這樣不整齊，所以就要隨眾生的根機來設教。
「諸佛菩薩通達一切境界」，因為有種種不同的境界，若是看到「眾生乖離於理智，則成生死」。眾生已經乖離了，「乖離」就是違背，違背了理智，就有生滅，有生死，善惡在這生死中，隨著因緣，在這生死中造善惡業。
剛才我們說過那位忤逆子，那就是乖離理智，這對父母這麼疼惜，竟然一點都沒有感恩心，而且這樣敗他的家，用他的財產，還用這種的忤逆，這種叫做「乖離」，乖離理智。像這樣不得自己，生死於六道中。這是諸佛菩薩來看眾生，他的生態。
「若見眾生順於理智，則得究竟淨寂光土。」眾生若能順此道理，好好聽法，好好修行，同樣人人還是能夠回歸本性，人人都有可能，也是能到「究竟淨寂光土」。
如來清淨本性就是淨寂光，這叫做涅槃。涅槃的境界是寂光土的意思，就是心地非常乾淨，非常光明，靜寂清澄的境界。這就是我們人人本地的風光，每一個眾生都有的心地風光。只是我們一念偏差，就是千步錯、千里遙，變成了眾生與佛，距離離得那麼長與遠去。這就是佛陀來人間，要教化我們的目的。
諸佛菩薩，必定要具足了「如量智」，才能觀機逗教。量這個眾生是鈍根？鈍根、鈍機，就要用小法來攝化他，來度化他；若是利根，就用頓悟之法來度化他。這就是佛陀將要度眾生，本具如理的智慧；應眾生的根機，就要如量的智慧，這樣來應機逗教。這是佛，諸佛菩薩的智慧。
所以，我們眾生應該要知道，「如理智」，我們自己本身的風光應該有。我們在人群中，與人人相處時，我們也要用「如量智」，看這個眾生的習氣是什麼，所以若脾氣很不好，我們退一下，讓一下，等到心的氣下來時，再來對他鍥而不捨，來接近，來度化他。
所以我們要「拉長情，擴大愛」。佛陀對我們眾生都不放棄，何況我們在人群中，何況我們是在共修、同修、同行、同道場中，我們更要有較開闊的心。他的習氣，我們的習氣，我們要多多看到別人的習氣，我們要時時來警惕自己，他有這樣的習氣，我們應該要看自己，有這樣的習氣嗎？我們若也有這樣的習氣，我們就不要用這樣的習氣，再去對待別人。
所以，我們時時面對不好的習氣，要時時用感恩心，他在教育我們，感恩、接受，我們就不要犯這樣的過錯。若有人心量很開大，心寬念純，無論如何都不與人計較，這個人我很佩服他，我也希望做一個，我讓人佩服的人，所以，我就要向這個人來學。孔夫子云：「三人行必有我師焉。」這叫做「如理智」與「如量智」。大家要用心。
「道」，這個道有善、惡道，善、惡道在我們凡夫，叫做「有漏道」。有漏的道，還是在凡夫的境界，心還未定，所以，善的道業來引誘我們，我們有好緣，我們要趕緊把握，向這條善道多造福業；啊！這是惡道，我們要自我警惕，不要墮落。這就是全都叫做「道」。
我們現在要學的是不增不減，寂光土的境界，那就是「靜寂清澄」，我們才要「志玄虛漠，守之不動，億百千劫」。這不就是「靜思法脈」，人人應該要修持。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Ultimate Wisdom and Relative Wisdom (如理如量之智)
Date: April. 21. 2014
“Realize and enter Buddha-knowledge and views to understand and illuminate all things. The ultimate reality of the Buddha’s wisdom is the path to all-encompassing wisdom.”
For the past few days, we have been delving into a very important Dharma, the causes and conditions of the one great work for which the Buddha comes to the world. [He comes to] “open, reveal, realize and enter.” He is responding to sentient beings’ conditions. Out of compassion, He does not abandon them. So by exercising both compassion and wisdom, He “opens and reveals” according to capabilities. However, our capability to “realize and enter the Buddha’s knowledge and views” depends on whether we are mindful, whether we are using a pure heart to develop respect and faith in the Buddha-Dharma so that we will accept and practice it.
Recently, I have been telling everyone that we must better understand the Buddha’s mind and intentions. This is the direction of our spiritual practice. Whichever way the Buddha guides us is the direction we must move toward. This is the right thing to do. If we can do this, we will “realize and enter the Buddha’s knowledge and views” and also be able to “understand and illuminate all things”. Then we can clearly understand and penetrate the Buddha’s teachings, and even enable our minds to be open and understanding so naturally, the light of wisdom can shine in.
So, once we “understand,” we know we must open the door of our minds. Then we can see the radiant world outside and bring the light into our minds. This is how we “understand and illuminate.” This light, the light of the Buddha’s wisdom, is naturally illuminating [and allows] us to understand all things. The ultimate reality of all things is the Buddha’s wisdom which is actually intrinsic to all of us. We must believe this, as the Buddha told us this is so. The Buddha’s wisdom, in fact, is also called “all-encompassing wisdom”. [There is] Bodhisattva-wisdom, Hearer-wisdom, followed by all-encompassing wisdom, and finally complete wisdom. All of these are contained within pure and undefiled wisdom, which is the Buddha’s wisdom.
Indeed, the Buddha had to work hard in this world. His compassion is such that He will never abandon sentient beings, so He continuously comes to this world. “[He] wants to enable sentient beings to enter the path of the Buddha’s knowledge and views. Thus, [He] manifests in this world.”This is the Buddha’s goal, to help all of us enter the path of His knowledge and views.
What is a path? “A path leads somewhere. This is a path through samsara.”
This path allows us to arrive somewhere. Thus, an unobstructed road we can walk on is called a “path”. However, for unenlightened beings, there are two paths through samsara.
There are two paths through samsara:
Good karma leads us toward good places. Bad karma leads us toward bad places. Therefore, good and bad karma are paths. These paths lead to different destinies, such as hell and the rest of the Six Realms.
One kind of path is good karma.If the path of good karma is unobstructed, it will lead everyone to a better [destiny].A good path lead s to a good [destiny].This is like when we understand the principles, we will “refrain from all evils and do all good deeds”.
We know we must walk on this good path.The Tzu Chi School of Buddhism, a road in this world, has certainly been paved, inch by inch, with everyone’s love as they walked it.This is a good path.When the good path is unobstructed, we create good karma, which will lead us to very good places.
There is [the other path] , which is bad.Bad karma leads us toward bad destinies.Once we open the door to bad karma, we will not be able to extricate ourselves.If our negative karmic affinities are strong, although we clearly should walk a good path, we are pulled away by negative friends and will easily end up on an evil path.
For example, there was an abandoned child who was adopted by a couple.They raised him with love and always cherished him.But this child never repaid their kindness and did whatever he pleased.He grew up to visit prostitutes, gamble and drink, and eventually he racked up a debt of several millions of dollars （NT）, so creditors tried to collect from his parents.If [he asked for money] and they would not give, if his parents were eating, he would take to food on the table and feet it to dogs.He was really disobedient to his parents; he would even beat them and so on.
Eventually, his parents became afraid whenever they heard him coming.They would shut their door, but he would pound on it till it broke, saying, “If you don’t open up, we can all die together.”He was going to use gas to kill them all.This is what people are like nowadays.His parents were scared and called the police.
When the police came, he was still the same; he had no remorse.This is bad karma.
If this [path of] bed karma is unimpeded, he will continue down this road and persist in his delusions, never awakening.He will become more immersed [in ignorance].This is also a road, an evil path.If the path of bad karma is unimpeded, he will continue to degenerate.
So, the two kinds of karma, good and bad, are both “paths,” which are roads.If we choose to walk on a good road, we will create blessings for everyone.If we [choose] an evil path, we will sink ever lower, lash out at everyone and repay kindness with hatred.
This creates more bad karma.Good and bad karma are both “paths”.The places they lead to are called “destinies”.
So, we talk about the Six Destinies.The heaven realm, human realm, asura realm, hell realm, hungry ghost realm and animal realm are sometimes referred to as destinies.
So, the Buddha comes to this world to guide sentient beings to “enter the path of His knowledge and views,” so we can “realize and enter” the Buddha’s truth.This is the road that we must walk; it is the path to Buddhahood.
Previously, we mentioned “complete wisdom”.This “complete wisdom”, or “path to all-encompassing wisdom” is the direction the Buddha wanted to guide us in. therefore we thus be mindful of the Buddha’s principles, knowledge and views. What are “the Buddha’s knowledge and views”? The Buddha’s knowledge and views are the principles of “all-encompassing wisdom”. This is divided into two categories; the first is called “ultimate wisdom”.
Ultimate wisdom: This refers to how all Buddhas and Bodhisattvas, with their true wisdom, can thoroughly see the principles of reality. It is wondrous, extremely tranquil and still, neither increasing nor diminishing.
This is telling everyone, “All Buddhas and Bodhisattvas, [with] their true wisdom, can thoroughly see the principles of reality. The teachings [the Buddha] gave us are all verified principles. By teaching sentient beings, He hopes everyone can thoroughly see the principles of reality. This is ultimate wisdom, the principle of True Suchness. “It is wondrous, extremely tranquil and still, neither increasing nor diminishing. This is ultimate wisdom”. It helps us learn how we can truly return to our Tathagata-nature. That state is “wondrous extremely tranquil and still”. When we return to our nature, our minds will be “wondrous, extremely tranquil and still” and naturally, non-increasing and non-decreasing. “This nature is not decreased in sentient beings nor increased in Buddhas”. It is called ultimate wisdom. Sentient beings are all equal: everyone must understand there are no distinctions between us. The other kind of wisdom is “relative wisdom”.
“Relative wisdom: All Buddhas and Bodhisattvas thoroughly understand all phenomena. They see that if sentient beings go against their ultimate wisdom, they will be trapped in samsara. They see that if sentient beings go along with their ultimate wisdom, they will reach the ultimate, pure, land of calm illumination.”
Though wisdom is no less and no greater, non-increasing and non-decreasing, though it is a tranquil and still state, since the Buddha wanted to transform sentient beings in the world, He had to also exercise “relative wisdom”. After all, sentient beings’ capabilities vary, so He must teach according to them. “All Buddhas and Bodhisattvas thoroughly understand all phenomena”. In seeing various phenomena, they see that is “sentient beings go against their ultimate wisdom, they will be [trapped] in samsara”.
We have already gone against [ultimate wisdom]. To “go against” is to turn away from. If we turn our backs on ultimate wisdom, we experience arising and ceasing, or samsara. Good and bad in samsara depends on causes and conditions. In cyclic existence, we create good and bad karma. The disobedient son I just mentioned has gone against his ultimate wisdom. Though his parents loved him very much, he felt no gratitude toward them and instead ruined the family by using up all their assets. He was incredibly disobedient to his parents. This is an example of going against ultimate wisdom. This is why we cannot control our transmigration in the Six Realms. This is why all Buddhas and Bodhisattvas observe the way sentient beings live. “They see that when sentient beings follow their ultimate wisdom, they can reach the ultimate, pure, land of calm illumination.”
If sentient beings can live according to truths, earnestly listen to the Dharma and engage in spiritual practice, then they will return to their intrinsic nature and also reach “the ultimate, pure, land of calm illumination.” The Tathagata’s pure intrinsic nature is one of calm illumination, which is Nirvana. The state of Nirvana is a land of calm illumination, which means the mind is truly pure and radiant, in a state of tranquility and clarity.
We all have this beautiful state of mind within us. But when a single thought goes astray, it leads us a thousand miles off course. Then the distance between sentient beings and the Buddha is so far; He is so removed [from us]. This is the Buddha comes to this world to teach sentient beings.
All Buddhas and Bodhisattvas must be replete with relative wisdom to teach according to capabilities. If sentient beings have dull capabilities, They will use limited teachings to draw in and transform them. For those with sharp capabilities, They use immediate teachings to transform them. This is how the Buddha, to transform all beings [awakens] their intrinsic ultimate wisdom. Based on their capabilities, He exercises relative wisdom to give suitable teachings.This is the wisdom of all Buddhas, all Bodhisattvas. So, we sentient beings must understand [we have] “ultimate wisdom.” We ourselves must realize this state of mind.
As we are interacting with people, we must also exercise “relative wisdom” to observe others’ habitual tendencies. So, if they have a bad temper, we can step back a little and let them be until their anger subsides. Then we can tirelessly persist in approaching and transforming them.
So, we must “expand and spread great love far and side.” The Buddha never abandoned us, so how can we [abandon] our fellow humans, especially our fellow spiritual practitioners and those in our spiritual community? We must have broader minds. [Everyone] has habitual tendencies. We must often observe others’ habitual tendencies to constantly heighten our vigilance of our own.
If some has a certain habitual tendency, we must take a look at ourselves and ask, do we have this same habitual tendency? If we also have this habitual tendency, we must not allow this it to, affect the way we treat others.
So, we must always be grateful to those with bad habitual tendencies because of what they are teaching us. If we are grateful and accept [those lesson], then we must avoid making the same mistakes.If someone is very open-minded, has a broad mind and pure thoughts and does not take issue with others no matter what, we should respect and admire him. We should also strive to be someone who is respect by others. So, we should learn from this person.
As Confucius once said, “In a group of three, I will find my teacher.” This is [how we apply] ultimate wisdom and relative wisdom. We all must be mindful. The “path” can be good or bad. Good and bad oaths for ordinary people are called “paths of samsara.” If we are on the path of samsara, we are still in the state of ordinary people. So, if the chance to create good karma appears, we must quickly seize [the opportunity] and create more blessed karma on this good path. As for the evil path, we must be vigilant of what we do and avoid degenerating. They are both called “paths.”
What we now must learn is neither increasing nor diminishing, the state of the land of calm illumination. That state of mind is “tranquil and clear.” Then we can have ‘vows as vast as the universe, remain unwavering for countless eons.” Isn’t this the Jing Si Dharma-lineage that all of us must practice and uphold? Therefore, everyone, always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙入佛知見道故：道者能通之義。有漏道有二：善業通，使至善處；惡業通，使趣惡處，故善惡二業謂之道。所趣之處亦名為道，如地獄等之六道是也。
⊙一、如理智：謂諸佛菩薩以如實之智，徹見實際之理，妙極寂靜，無增無減。
⊙二、如量智：諸佛菩薩通達一切境界，若見眾生乖離於理智則成生死，若見眾生順於理智則得究竟淨寂光土。
【證嚴上人開示】
「悟入諸佛知見，了知照見諸法，實相之佛智慧，一切種智之道。」
悟入諸佛知見
了知照見諸法
實相之佛智慧
一切種智之道
我們這幾天，一直一個很重要的法，一定要很深入瞭解——佛陀來人間，一大事的因緣，「開、示、悟、入」。佛陀來人間應眾生的緣，悲心不捨眾生，所以佛陀悲智雙運，應機「開、示」。但是眾生的根機，「悟入諸佛知見」，這要視我們是不是有用心，是不是用很單純的心，恭敬信佛所說法，依教奉行。
最近常常告訴大家，佛的心意、佛的趣向，我們應該要更瞭解；這就是修行的方向。佛陀如何指導我們，我們往什麼樣的方向走，這樣就對了。若能如此，我們要「悟入諸佛知見」，還能「了知照見諸法」。
能夠明明了了，徹底知道佛陀所說的教法，甚至能讓我們心開意解，自然智慧之光，就能夠照入我們的心，所以「了知」，讓我們很了然。把心門打開，裡面能看到外面，外面的光明境界，能夠引入我們的心，這就是「了知照見」。這個光，佛的智慧之光，自然照見。我們瞭解諸法，諸法實相就是佛的智慧。佛的智慧，其實我們人人都有，絕對要相信。佛陀是這樣告訴我們。
佛的智慧，其實再一個名稱叫做「一切種智」。「道種智」、「一切智」，再來就是「一切種智」、「一切道種智」都能說，這全部收納起來，就是清淨無染的智慧，這就是佛之智。
佛陀來人間真的是很辛苦！一念悲心，不捨眾生，所以不斷來人間，「欲令眾生，入佛知見道故，出現於世」，這是佛陀的目的。「知見道故」，就是要讓大家入佛知見道，「道者能通之意」。
入佛知見道故：
道者
能通之義
有漏道
有漏道，這個「道」就是通達；能通、能走的路叫做「道」。但是，對凡夫而言，有漏道有二項：
有漏道有二：
善業通使至善處
惡業通使趣惡處
故善惡二業謂之道
所趣之處亦名為道
如地獄等
之六道是也
一項是善業，善業的道。這個善業的道若通了，那就是使人人，就是能夠走入善道，善業通，人就能走入善道；就如我們若是懂得道理，知道「諸惡莫作，眾善奉行」，我們就知道這個善的道路，我們一定要走。
我們慈濟宗門人間路，不就是人人寸寸，就是用愛鋪路這樣走過來，這叫做善道。善道通了，就是造作福業，那就到至善之處。
還有第二，就是惡，惡業通，使趣惡處。若是惡業之門一開，那就是不得自拔。世間人那個惡緣若是很強盛，明明應該要走的是好路，但是，受惡友牽引，那就容易走入惡道去。
例如有一位沒人要的孩子，一對夫妻去帶他回來，用愛撫養他，從小就很疼他。但是，這個孩子(有)恩不報，為所欲為，一直在外嫖、賭、飲樣樣會，一直到在外面欠人家債，好幾百萬，來向養父母要債、討債。若不肯給他錢，父母在吃飯，將他們在吃飯桌上的飯，拿去倒給狗吃，真的是很忤逆，一直打父母等等。
讓這對父母，聽到養子回來就很怕，把門關上，(養子)就在那裡捶，捶到門破，說：「你若是不開，我就與你們同歸於盡。」要用瓦斯與他們同歸於盡。這是現在的人，父母很怕，報警，警察來了還是一樣，沒有悔過的心。這就是惡業。
惡業若通，他就往這條路一直去，這種執迷不悟，這樣一直陷下去。這也是一條路，一條道，叫做惡道；惡道之業若通，他就這樣一直墮落下去。
所以，善惡二業，都叫做「道」，就是路。你要選擇好的路走，就是造福人群；你若是，一條惡的業若通，一直陷入，就六親不認，恩將仇報，這種造惡業。善、惡之業，這都叫做「道」。
所趣之處，方向所走的地方，名為「道」。所以說「六道」：天道、人道、阿修羅道、地獄道、餓鬼道、畜生道，不都是叫做「道」嗎？
所以，佛陀來人間，要引導我們眾生，都是要「入佛知見道」。能夠「悟、入」知見，佛的道理，這就是我們所要走的路，是佛的道。
前面我們說過了，「一切道種智」。這個「一切道種智」，或者是「一切種智道」，這就是佛陀，要來引導我們的方向，所以我們要用心。佛陀的道理，佛陀的知見，何謂「佛之知見」呢？佛的知見，「一切種智」的道理，它分二項：一、叫做「如理智」。
一、 如理智：
謂諸佛菩薩
以如實之智
徹見實際之理
妙極寂靜
無增無減
那就是說，「諸佛菩薩(以)如實之智，徹見實際之理」，他所向我們說的法，就是證實的道理，教化，希望眾生，能夠徹見實際的理，這叫做「如理」，就是真如、實的道理。「妙極寂靜，無增無減」，「是名如理智」。要讓我們知道，我們真正回歸如來真如的本性，這個境界就是「妙極寂靜」。到達真如本性就是，「妙極寂靜」，自然就是無增無減，「在凡不減，在佛不增」，所以是名「如理智」。眾生平等，大家應該要瞭解，沒有可分別之處。
再來叫做「如量智」：
二、 如量智：
諸佛菩薩
通達一切境界
若見眾生
乖離於理智
則成生死
若見眾生順於理智
則得究竟淨寂光土
「量」，雖然一切無增無減，無增、無滅，雖然是這麼寂靜的境界，不過，佛陀要在人間度眾生，他還要再有「如量智」。畢竟眾生的根機這樣不整齊，所以就要隨眾生的根機來設教。
「諸佛菩薩通達一切境界」，因為有種種不同的境界，若是看到「眾生乖離於理智，則成生死」。眾生已經乖離了，「乖離」就是違背，違背了理智，就有生滅，有生死，善惡在這生死中，隨著因緣，在這生死中造善惡業。
剛才我們說過那位忤逆子，那就是乖離理智，這對父母這麼疼惜，竟然一點都沒有感恩心，而且這樣敗他的家，用他的財產，還用這種的忤逆，這種叫做「乖離」，乖離理智。像這樣不得自己，生死於六道中。這是諸佛菩薩來看眾生，他的生態。
「若見眾生順於理智，則得究竟淨寂光土。」眾生若能順此道理，好好聽法，好好修行，同樣人人還是能夠回歸本性，人人都有可能，也是能到「究竟淨寂光土」。
如來清淨本性就是淨寂光，這叫做涅槃。涅槃的境界是寂光土的意思，就是心地非常乾淨，非常光明，靜寂清澄的境界。這就是我們人人本地的風光，每一個眾生都有的心地風光。只是我們一念偏差，就是千步錯、千里遙，變成了眾生與佛，距離離得那麼長與遠去。這就是佛陀來人間，要教化我們的目的。
諸佛菩薩，必定要具足了「如量智」，才能觀機逗教。量這個眾生是鈍根？鈍根、鈍機，就要用小法來攝化他，來度化他；若是利根，就用頓悟之法來度化他。這就是佛陀將要度眾生，本具如理的智慧；應眾生的根機，就要如量的智慧，這樣來應機逗教。這是佛，諸佛菩薩的智慧。
所以，我們眾生應該要知道，「如理智」，我們自己本身的風光應該有。我們在人群中，與人人相處時，我們也要用「如量智」，看這個眾生的習氣是什麼，所以若脾氣很不好，我們退一下，讓一下，等到心的氣下來時，再來對他鍥而不捨，來接近，來度化他。
所以我們要「拉長情，擴大愛」。佛陀對我們眾生都不放棄，何況我們在人群中，何況我們是在共修、同修、同行、同道場中，我們更要有較開闊的心。他的習氣，我們的習氣，我們要多多看到別人的習氣，我們要時時來警惕自己，他有這樣的習氣，我們應該要看自己，有這樣的習氣嗎？我們若也有這樣的習氣，我們就不要用這樣的習氣，再去對待別人。
所以，我們時時面對不好的習氣，要時時用感恩心，他在教育我們，感恩、接受，我們就不要犯這樣的過錯。若有人心量很開大，心寬念純，無論如何都不與人計較，這個人我很佩服他，我也希望做一個，我讓人佩服的人，所以，我就要向這個人來學。孔夫子云：「三人行必有我師焉。」這叫做「如理智」與「如量智」。大家要用心。
「道」，這個道有善、惡道，善、惡道在我們凡夫，叫做「有漏道」。有漏的道，還是在凡夫的境界，心還未定，所以，善的道業來引誘我們，我們有好緣，我們要趕緊把握，向這條善道多造福業；啊！這是惡道，我們要自我警惕，不要墮落。這就是全都叫做「道」。
我們現在要學的是不增不減，寂光土的境界，那就是「靜寂清澄」，我們才要「志玄虛漠，守之不動，億百千劫」。這不就是「靜思法脈」，人人應該要修持。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Ultimate Wisdom and Relative Wisdom (如理如量之智)
Date: April. 21. 2014
“Realize and enter Buddha-knowledge and views to understand and illuminate all things. The ultimate reality of the Buddha’s wisdom is the path to all-encompassing wisdom.”
For the past few days, we have been delving into a very important Dharma, the causes and conditions of the one great work for which the Buddha comes to the world. [He comes to] “open, reveal, realize and enter.” He is responding to sentient beings’ conditions. Out of compassion, He does not abandon them. So by exercising both compassion and wisdom, He “opens and reveals” according to capabilities. However, our capability to “realize and enter the Buddha’s knowledge and views” depends on whether we are mindful, whether we are using a pure heart to develop respect and faith in the Buddha-Dharma so that we will accept and practice it.
Recently, I have been telling everyone that we must better understand the Buddha’s mind and intentions. This is the direction of our spiritual practice. Whichever way the Buddha guides us is the direction we must move toward. This is the right thing to do. If we can do this, we will “realize and enter the Buddha’s knowledge and views” and also be able to “understand and illuminate all things”. Then we can clearly understand and penetrate the Buddha’s teachings, and even enable our minds to be open and understanding so naturally, the light of wisdom can shine in.
So, once we “understand,” we know we must open the door of our minds. Then we can see the radiant world outside and bring the light into our minds. This is how we “understand and illuminate.” This light, the light of the Buddha’s wisdom, is naturally illuminating [and allows] us to understand all things. The ultimate reality of all things is the Buddha’s wisdom which is actually intrinsic to all of us. We must believe this, as the Buddha told us this is so. The Buddha’s wisdom, in fact, is also called “all-encompassing wisdom”. [There is] Bodhisattva-wisdom, Hearer-wisdom, followed by all-encompassing wisdom, and finally complete wisdom. All of these are contained within pure and undefiled wisdom, which is the Buddha’s wisdom.
Indeed, the Buddha had to work hard in this world. His compassion is such that He will never abandon sentient beings, so He continuously comes to this world. “[He] wants to enable sentient beings to enter the path of the Buddha’s knowledge and views. Thus, [He] manifests in this world.”This is the Buddha’s goal, to help all of us enter the path of His knowledge and views.
What is a path? “A path leads somewhere. This is a path through samsara.”
This path allows us to arrive somewhere. Thus, an unobstructed road we can walk on is called a “path”. However, for unenlightened beings, there are two paths through samsara.
There are two paths through samsara:
Good karma leads us toward good places. Bad karma leads us toward bad places. Therefore, good and bad karma are paths. These paths lead to different destinies, such as hell and the rest of the Six Realms.
One kind of path is good karma.If the path of good karma is unobstructed, it will lead everyone to a better [destiny].A good path lead s to a good [destiny].This is like when we understand the principles, we will “refrain from all evils and do all good deeds”.
We know we must walk on this good path.The Tzu Chi School of Buddhism, a road in this world, has certainly been paved, inch by inch, with everyone’s love as they walked it.This is a good path.When the good path is unobstructed, we create good karma, which will lead us to very good places.
There is [the other path] , which is bad.Bad karma leads us toward bad destinies.Once we open the door to bad karma, we will not be able to extricate ourselves.If our negative karmic affinities are strong, although we clearly should walk a good path, we are pulled away by negative friends and will easily end up on an evil path.
For example, there was an abandoned child who was adopted by a couple.They raised him with love and always cherished him.But this child never repaid their kindness and did whatever he pleased.He grew up to visit prostitutes, gamble and drink, and eventually he racked up a debt of several millions of dollars （NT）, so creditors tried to collect from his parents.If [he asked for money] and they would not give, if his parents were eating, he would take to food on the table and feet it to dogs.He was really disobedient to his parents; he would even beat them and so on.
Eventually, his parents became afraid whenever they heard him coming.They would shut their door, but he would pound on it till it broke, saying, “If you don’t open up, we can all die together.”He was going to use gas to kill them all.This is what people are like nowadays.His parents were scared and called the police.
When the police came, he was still the same; he had no remorse.This is bad karma.
If this [path of] bed karma is unimpeded, he will continue down this road and persist in his delusions, never awakening.He will become more immersed [in ignorance].This is also a road, an evil path.If the path of bad karma is unimpeded, he will continue to degenerate.
So, the two kinds of karma, good and bad, are both “paths,” which are roads.If we choose to walk on a good road, we will create blessings for everyone.If we [choose] an evil path, we will sink ever lower, lash out at everyone and repay kindness with hatred.
This creates more bad karma.Good and bad karma are both “paths”.The places they lead to are called “destinies”.
So, we talk about the Six Destinies.The heaven realm, human realm, asura realm, hell realm, hungry ghost realm and animal realm are sometimes referred to as destinies.
So, the Buddha comes to this world to guide sentient beings to “enter the path of His knowledge and views,” so we can “realize and enter” the Buddha’s truth.This is the road that we must walk; it is the path to Buddhahood.
Previously, we mentioned “complete wisdom”.This “complete wisdom”, or “path to all-encompassing wisdom” is the direction the Buddha wanted to guide us in. therefore we thus be mindful of the Buddha’s principles, knowledge and views. What are “the Buddha’s knowledge and views”? The Buddha’s knowledge and views are the principles of “all-encompassing wisdom”. This is divided into two categories; the first is called “ultimate wisdom”.
Ultimate wisdom: This refers to how all Buddhas and Bodhisattvas, with their true wisdom, can thoroughly see the principles of reality. It is wondrous, extremely tranquil and still, neither increasing nor diminishing.
This is telling everyone, “All Buddhas and Bodhisattvas, [with] their true wisdom, can thoroughly see the principles of reality. The teachings [the Buddha] gave us are all verified principles. By teaching sentient beings, He hopes everyone can thoroughly see the principles of reality. This is ultimate wisdom, the principle of True Suchness. “It is wondrous, extremely tranquil and still, neither increasing nor diminishing. This is ultimate wisdom”. It helps us learn how we can truly return to our Tathagata-nature. That state is “wondrous extremely tranquil and still”. When we return to our nature, our minds will be “wondrous, extremely tranquil and still” and naturally, non-increasing and non-decreasing. “This nature is not decreased in sentient beings nor increased in Buddhas”. It is called ultimate wisdom. Sentient beings are all equal: everyone must understand there are no distinctions between us. The other kind of wisdom is “relative wisdom”.
“Relative wisdom: All Buddhas and Bodhisattvas thoroughly understand all phenomena. They see that if sentient beings go against their ultimate wisdom, they will be trapped in samsara. They see that if sentient beings go along with their ultimate wisdom, they will reach the ultimate, pure, land of calm illumination.”
Though wisdom is no less and no greater, non-increasing and non-decreasing, though it is a tranquil and still state, since the Buddha wanted to transform sentient beings in the world, He had to also exercise “relative wisdom”. After all, sentient beings’ capabilities vary, so He must teach according to them. “All Buddhas and Bodhisattvas thoroughly understand all phenomena”. In seeing various phenomena, they see that is “sentient beings go against their ultimate wisdom, they will be [trapped] in samsara”.
We have already gone against [ultimate wisdom]. To “go against” is to turn away from. If we turn our backs on ultimate wisdom, we experience arising and ceasing, or samsara. Good and bad in samsara depends on causes and conditions. In cyclic existence, we create good and bad karma. The disobedient son I just mentioned has gone against his ultimate wisdom. Though his parents loved him very much, he felt no gratitude toward them and instead ruined the family by using up all their assets. He was incredibly disobedient to his parents. This is an example of going against ultimate wisdom. This is why we cannot control our transmigration in the Six Realms. This is why all Buddhas and Bodhisattvas observe the way sentient beings live. “They see that when sentient beings follow their ultimate wisdom, they can reach the ultimate, pure, land of calm illumination.”
If sentient beings can live according to truths, earnestly listen to the Dharma and engage in spiritual practice, then they will return to their intrinsic nature and also reach “the ultimate, pure, land of calm illumination.” The Tathagata’s pure intrinsic nature is one of calm illumination, which is Nirvana. The state of Nirvana is a land of calm illumination, which means the mind is truly pure and radiant, in a state of tranquility and clarity.
We all have this beautiful state of mind within us. But when a single thought goes astray, it leads us a thousand miles off course. Then the distance between sentient beings and the Buddha is so far; He is so removed [from us]. This is the Buddha comes to this world to teach sentient beings.
All Buddhas and Bodhisattvas must be replete with relative wisdom to teach according to capabilities. If sentient beings have dull capabilities, They will use limited teachings to draw in and transform them. For those with sharp capabilities, They use immediate teachings to transform them. This is how the Buddha, to transform all beings [awakens] their intrinsic ultimate wisdom. Based on their capabilities, He exercises relative wisdom to give suitable teachings.This is the wisdom of all Buddhas, all Bodhisattvas. So, we sentient beings must understand [we have] “ultimate wisdom.” We ourselves must realize this state of mind.
As we are interacting with people, we must also exercise “relative wisdom” to observe others’ habitual tendencies. So, if they have a bad temper, we can step back a little and let them be until their anger subsides. Then we can tirelessly persist in approaching and transforming them.
So, we must “expand and spread great love far and side.” The Buddha never abandoned us, so how can we [abandon] our fellow humans, especially our fellow spiritual practitioners and those in our spiritual community? We must have broader minds. [Everyone] has habitual tendencies. We must often observe others’ habitual tendencies to constantly heighten our vigilance of our own.
If some has a certain habitual tendency, we must take a look at ourselves and ask, do we have this same habitual tendency? If we also have this habitual tendency, we must not allow this it to, affect the way we treat others.
So, we must always be grateful to those with bad habitual tendencies because of what they are teaching us. If we are grateful and accept [those lesson], then we must avoid making the same mistakes.If someone is very open-minded, has a broad mind and pure thoughts and does not take issue with others no matter what, we should respect and admire him. We should also strive to be someone who is respect by others. So, we should learn from this person.
As Confucius once said, “In a group of three, I will find my teacher.” This is [how we apply] ultimate wisdom and relative wisdom. We all must be mindful. The “path” can be good or bad. Good and bad oaths for ordinary people are called “paths of samsara.” If we are on the path of samsara, we are still in the state of ordinary people. So, if the chance to create good karma appears, we must quickly seize [the opportunity] and create more blessed karma on this good path. As for the evil path, we must be vigilant of what we do and avoid degenerating. They are both called “paths.”
What we now must learn is neither increasing nor diminishing, the state of the land of calm illumination. That state of mind is “tranquil and clear.” Then we can have ‘vows as vast as the universe, remain unwavering for countless eons.” Isn’t this the Jing Si Dharma-lineage that all of us must practice and uphold? Therefore, everyone, always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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