20140507《靜思妙蓮華》饒益安樂眾生（第299集）
⊙根本智為知，後得智為見，並照真俗二境，合名為佛知見。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智」。《法華經 方便品第二》
⊙「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》
【證嚴上人開示】
天，它是一個宇宙。宇宙的實體是如如不動，動的、所變化的是氣，氣流。
學佛，我們就是要去學，什麼是不動的本體，而來應多變的形態。這就是我們應該要學的。所以說，「根本智為知，後得智為見，並照真俗二境，合名為佛智見」。
根本智為知
後得智為見
並照真俗二境
合名為佛知見
記得日前，幾天前我們說過，「如理智」與「如量智」。記得嗎？「如理智」就是「根本智」，我們本來就具有，與生俱來。知道，我們全都知道。但是，我們知道，卻是多變化，這個多變化，就要用「後得智」，那就是「如量智」；我們知道有這樣的事情，但是，多變化要如何去適應？
就如菲律賓，因為蘇拉颱風外圍環流，竟然造成菲律賓大水災，面積之廣，實在是造成很多人的災難。雖然人都平安，卻是，多少的房子都被淹了，很多人苦不堪！那個地方貧窮的人偏多，菲律賓慈濟人的人手不夠，在那麼大片受災難的人，需要幫助，那麼大的環境需要及時打掃，不必去看，就在腦海中都能知道。
臺灣一群菩薩，就是越洋跨國去到菲律賓，到現場去協助他們。看到他們在打掃，大家都是沒穿鞋子，赤著腳，這樣在泥濘，就是爛泥巴、髒水中，這樣在清掃。到了那裡，親眼看到了，不行，萬一腳若受傷，在這種的泥土，充滿了髒污，萬一若感染呢？趕緊建議，給他們，發放給他們雨鞋，保護他們的腳。這叫做「如量智」，也叫做「後得智」。
來到這個環境中，看到那個環境，真實需要的是什麼，趕緊行動為他們付出，這叫做「後得智」。
佛的知見，他能瞭解如如不動的本性，以及根機不同的境界。所以，佛他的「如理智」與「如量智」都已經具足，所以這也是稱為「一切種智」。
我們現在在說的，用我們凡夫的境界來說「知」與「見」，「知」都知道，還沒有去就知道，知道菲律賓那個地方有災難。但是，要到了現場，才知道這個地方，及時需要的是什麼。就如，我們的本體自性，這是我但人人本具，不過，我們還無法體會。所以佛陀就是為我們量身訂作，何種眾生，何種根機，用何種方法來教育他，這叫做「後得智」——而後分根機去施教，讓大家知道。所以，「後得智」，那就是「世間智」，「根本智」就是「出世間智」。總而言之，就是最根本，是人人本具，而後才要用心來學習，用心來看。
這一次他們受災，政府為他們建築起來的房屋，這樣一整排看起來是不錯，不過，到現場去看，很簡單，一間四坪半，一家子，幾個人住？七個人的房子。裡面空無一物，什麼都沒有，而且，用空心磚就這樣，疊、疊、疊起來，這樣而已，用鋅片蓋頂。外觀，遠遠地攝影起來，從外面看過去，不錯啊！很整齊，整個一整排的有很多。原來是七個人住四坪半的房屋，空無一物，土地泥濘。這外面看的是這樣，要進到裡面，親身體會，所以說「後得智」；就是現場瞭解，知道要什麼東西，測量大小，我們才能瞭解。
所以「照」，佛陀的智慧已經是知見，他知道有如如不動的本體，以及外面眾生，隨業所得到的千變萬化，不同、無常的境界。他都瞭解，都看得見，知見。所以「知」是真知，「見」是真見，透徹瞭解。
所以「並照真俗二境」，「真」就是「根本智」，「根本智」是真如本體，如如不動。就如天空，種種的氣象，這樣讓它變動，但是本體還是不動，這叫做「真」，真如本體。「俗」，「俗」就是世間，世間的萬象境界。世間人來人間，就是隨著與父母的因緣，緣著這個境界來人間，在人間，短短的時間，幾十年，我們招惹來了多少的業，個人的業力各不相同，這叫做「俗」——凡夫的境界。
佛陀瞭解，「四聖」的境界，佛的境界、菩薩的境界，緣覺、聲聞的境界，全部應該都瞭解。尤其是「六凡」，這種不同的環境，佛都瞭解，瞭如指掌。所以，「合名為佛智見」，佛的智慧就是這樣。所以我們大家學佛，愈來大家愈要愈細密，要縝密，前一次也告訴大家，要縝密，好好去密切瞭解，這真如的境界，以及人間世俗的生態，我們要很瞭解。這是我們學佛目標。
佛陀既然來「開、示」，我們怎能不「悟、入」呢？一定要好好悟入。所以，佛知見就是在「根本智」、「後得智」，「如理智」、「如量智」；這名稱雖然不同，其實，回歸為一體。我們若能瞭解，我們才能分別得出，這如如不動的本體，以及千變萬化、因緣果報，所以佛陀不得不譬喻言辭。
我們上面的經文，我們也說過了，「是諸眾生，從佛聞法，究竟皆得，一切種智」。
是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》
人人若有那個因緣，「從佛聞法」，從已經先知先覺的佛陀，已經覺悟過來的人，為我們「開、示」，我們能夠用心，用真實的求法之心。不是多少聽，不是隨便聽，不是聽一聽「知道，知道」，這樣就過去，不是；要很認真。這是與我們的慧命息息相關。
人生的苦難，六道的輪迴，很多都是由不得自己。我們常常做這樣的凡夫，常常就是這樣由不得自己，這是不是很可憐呢？所以我們難得聞佛法，我們要認真來修行。
所以，有緣聽到佛所說的法，我們現在能夠聽法，也是我們過去有這個聞法的緣。過去釋迦佛，說不定，釋迦佛，我們與釋迦佛同世過也說不定，甚至釋迦佛隨著，無量百千萬億諸佛的道場修行，說不定我們，也是隨著釋迦牟尼佛，這樣在百千萬億諸佛法中，聽過法。只是，釋迦佛他認真，發心認真修行，聞法，聞、思、修，身體力行，生生世世明明了了，這樣在人間「開、示」眾生。
而我們就是永遠都是眾生，在從諸佛聞法，無法究竟。這是在過去這樣，那我們現在呢？我們應該要下定決心，我們從佛聞法，要究竟皆得。要很究竟，究竟就是徹底，徹底要瞭解，徹底用心受法。不可以又是隨便聽一聽，聽完之後就過去，絕對不可。聽，聽完後要好好考慮，考慮之後，瞭解、體會，身體力行。我們不能再等了，來不及了，所以要趕快，能夠得到「一切種智」。
「一切種智」就是佛智。「一切種智」如如不動，不動應萬變。外面到底是如何的變化，他本身還是如如不動。
所以（經文）接著說：「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」
舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》
佛陀再向舍利弗說，「舍利弗！現在十方無量，百千萬億佛土中」，諸佛世尊就是在現在。我們常常說過，我們人人全都是佛，過去已經無量、無量，百千萬億諸佛，這是一種形容。過去，很長久的時間；過去，很開闊的空間；過去，無量數的眾生。「眾生、心、佛，三無差別」，現在也是承過去無量數的時間，這樣很長的，時間的長河是無窮盡的時間，一直流過，在我們現在承著過去，現在還是要延伸於未來。
現在，那一天也告訴大家，「現在」就是在這個，剎那間的現在，來說過去，也就是於剎那間的現在，延續於未來。這種過去、現在、未來，不斷於這一秒鐘、這剎那間不斷。所以在說過去十方無量，百千萬億佛土中，也能說現在十方無量，百千萬億佛土中，很多的佛、世尊，都是饒益，為了饒益、安樂眾生。這全都是諸佛出現人間，一大事因緣，就是要饒益，「多所饒益」，「多所饒益」是一切的眾生，不只是人類，天地萬物一切眾生。
所以我們一直說，不要殺害眾生的命，我們要守護、尊重生命。所以我們最近一直說素食，不食眾生肉，這就是多所饒益。我們不只是疼惜人類。佛陀要說很多道理讓我們瞭解，瞭解我們在這六道在輪迴，同樣的，眾生皆有佛性，我們現在為人間，在人間，我們懂得，用佛心來疼惜一切眾生，這就是在饒益，「多所饒益」。佛陀既然「多所饒益」，我們學佛者更是要一樣，「多所饒益、安樂眾生」。
眾生有苦難，哪一個地方有苦難的地方，我們要趕緊設法如何去幫助他，去救助他，去安穩他，讓他能夠身心安樂。這就是佛陀來人間，一大事的因緣，就是要「開、示」眾生，「悟、入」佛的知見。佛陀既然來到人間，過去無量百千萬億諸佛的，佛土中，與現在的釋迦牟尼佛，在這娑婆世界釋迦佛的佛土中，全都是一樣，佛佛道同，「多所饒益、安樂眾生」。
各位，我們大家，不就是要學佛嗎？佛是這樣的心態來教育我們，我們就要用這樣認真的心態，來接受。接受佛陀這樣教我們，我們要身體力行，要實行於人間，如何能夠「多所饒益、安樂眾生」。所以我們學佛要時時多用心。
Explanations by Master Cheng-Yan
Subject: Bring Peace and Happiness to Sentient Beings (饒益安樂眾生)
Date: May. 07. 2014
The sky is a universal unto itself. Its true nature remains unchanging; what moves and changes are the air currents. So in learning the Buddha’s Way, we must learn what this unmoving nature is that can respond to ever-changing phenomena. This is what we need to learn.
Thus, “fundamental wisdom is [His] knowledge. Acquired wisdom is [His] views. Combined they illuminate enlightened and unenlightened states. These are the Buddha’s knowledge and views.”
Remember, a few days ago we talked about “ultimate wisdom” and “relative wisdom”. Do you remember? “Ultimate wisdom” is “fundamental wisdom”. We intrinsically have it; we are born with it. We know all of this, but since we are living in an ever-changing world, to adapt to all the changes, we need to apply “acquired wisdom,” which is also known as “relative wisdom.”
We all know that things happen, but how do we adapt to them? Take the Philippines as an example. The peripheral circulation of Typhoon Sura unexpectedly caused major flooding. A very wide area was affected; this was disastrous for many people. Though the people were safe, many houses were submerged by floodwater. Thus they faced unbearable suffering. That area has a relatively large poor population, so Tzu Chi’s manpower in the Philippines was insufficient. Many victims needed help and a huge area needed to be cleaned up; even without assessment, we could already know this.
A group of Bodhisattva volunteers from Taiwan traveled to the Philippines to help those who were affected. They found the local residents cleaning up the affected areas barefooted. They stood in mud and filthy water, without shoes, to clear the debris. When the volunteers saw this in person, [they thought,] “This is unacceptable. If this mud full of filth, their wounds might become infected.” So, they immediately recommended a distribution of rain boots for them to protect their feet. This is called “relative wisdom,” which is also known as “acquired wisdom.”
When they went into that environment, and saw what was truly needed there, they promptly took action to help them. This is their “acquired wisdom”. The Buddha’s knowledge and views allow Him to understand the unmoving intrinsic nature and the states of varying capabilities. So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.Combined, they are “all-encompassing wisdom”.
The wisdom we are talking about now, from the perspective of ordinary people, can be divided into “knowledge” and “views”.“Knowledge” is understanding.Before we arrived, we knew a disaster took place in the Philippines.However, only upon arriving at the scene did we really know their immediate needs.
For example, the essential intrinsic nature is something we all intrinsically have.
However, we still cannot experience it.Therefore, the Buddha tailors methods for us based on our capabilities and identities in order to teach us.This is their “acquired wisdom,” He taught us according to our capabilities, to help us all understand.So, “acquired wisdom” is “worldly wisdom” and “fundamental wisdom” is “world-transcending wisdom”.
In conclusion, the most fundamental part of us is something we all intrinsically have; what is alter acquired comes from mindful study and observation.After this disaster, the government built neatly plotted rows of houses for these people.These houses looked very nice.But in person, there is not much to them.Each unit was about 160 square feet.
How many people lived in each house?It was built for seven people.There was nothing inside at all.The houses were actually built with stacks of concrete blocks, covered by sheets of zinc.From afar, based on photos of the exterior, these houses looked quite nice.Many such houses were lined up in neat rows.
But in reality, there were actually seven people living in each 160-square-foot home with no furniture and a mud floor.What we see from the outside may be [nice], but we must go inside to personally experience it.Therefore, “acquired wisdom” comes from experiential understanding.To figure out what is needed, we need to make our own assessments.Here, “illuminating” means that with His wisdom, His knowledge and views, He understands the unmoving essence and the ever-changing, varying and impermanent states of sentient beings that result from karma.
He understands and can see them all.He knows and sees.So, His “knowledge” is true understanding, and His “views” are true insights.He thoroughly and clearly understands.“Combined they illuminate enlightened and unenlightened states.”
“Enlightened” refers to “fundamental wisdom,” the essence of true suchness, which never changes.
Take the sky for example.Air pressures and conditions cause it to appear to change.
But its essence remains the same.That essence is True Suchness.Here,“unenlightened” refers to all worldly phenomena.We come to this world by following our karmic affinities with our parents that connect us to this world.
Our time in this world is brief, but over these decades, we have created so much karma.
Each of us face different karmic forces and are in an unenlightened state.The Buddha understands the Four Noble Realms, the realms of Buddhas, Bodhisattvas, Solitary Realizers and Hearers.He understands all [ten realms,] especially the Six Unenlightened Realms.He has a clear and thorough understanding of all these different states, as if of His own hand.So, this is “the Buddha’s knowledge and views”; the Buddha’s wisdom is just like this.Thus, when we learn the Buddha’s Way, we must be more meticulous and deliberate.
Previously, I reminded all of you to meticulously and thoroughly understand the state of True Suchness as well as how people live in this ordinary world. We must thoroughly understand all of this; this is our goal in learning the Buddha’s teaching. Since the Buddha comes to “open and reveal,” how can we not “realize and enter?” We must diligently work to do this. The Buddha’s knowledge and views are “fundamental wisdom” and “acquired wisdom”, “ultimate wisdom” and “relative wisdom”. The labels may be different, but they are actually all part of the same thing. Only by understanding this are we able to distinguish the unmoving essence from ever-changing causes, conditions and retributions. Therefore, the Buddha had to utilize analogies and expressions. We have discussed the related sutra text earlier.
“These myriad sentient beings, listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.
They had the karmic affinity to “listen to the teachings from all Buddhas”, from those who already attained enlightenment. Those who have already awakened. Buddhas, come to “open and reveal” [teachings]. We must be mindful and be sincerely willing to seek the Dharma. We cannot just listen occasionally and casually, or hear it and then say, “Yes, I understand,” and then leave it at that. We must be very earnest because this has a major effect on our wisdom-life.
The suffering in life, cyclic existence in the Six Realms, are beyond our control. We constantly go through this process, without control over what happens. Isn’t this very sad? Since we have the rare opportunity to hear Dharma, we must diligently engage in spiritual practice. We have the karmic affinity to listen to the Buddha’s teachings now because we created the karmic connection to listening to the teachings in our past lives.
Perhaps in the past, we lived at the same time as Sakyamuni Buddha. Even Sakyamuni Buddha followed countless Buddhas in spiritual practice. Perhaps we, along with Sakyamuni Buddha, have listened to teachings from countless Buddhas. The only difference is that Sakyamuni Buddha earnestly engaged in spiritual practice. By listening, contemplating and practicing, He put the teachings into action. Thus life after life, He has a clear understanding and comes to the world to “open and reveal” it to sentient beings. Yet, we forever remain sentient beings. After listening to the Dharma from all Buddhas, we still cannot realize the ultimate [teaching]. This is what happened in the past. What about now?
We should be determined to realize the ultimate by listening to the Dharma. The ultimate is when we completely understand and mindfully accept the teachings. We cannot just casually listen to them and then forget about them; we absolutely cannot. After listening, we must consider them carefully. After contemplating, understanding and realizing, we must put the teachings into action. We can no longer wait; time is running out. So, we must act quickly to attain” all-encompassing wisdom”. “All-encompassing wisdom” is the Buddha’s wisdom.
“All-encompassing wisdom” is unmoving and is unaffected by the ever-hanging world. No matter how many external changes there are, its essence will remain steadfast.
So the sutra continues, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.
The Buddha said to Sariputra again, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions,” all Buddhas and World-Honored Ones are present. As we have constantly discussed, every one of us is a Buddha.
In the past, the has already been a countless number of Buddhas. This passage is a description of the vastness of time, the expansiveness of space and the myriads of sentient beings in the past.“Sentient beings, the mind and the Buddha are no different [in their nature]. The present is the culmination of a lengthy and incalculable amount of time. Time is an infinitely long river that is constantly moving. As the present is a continuation of the past, the present will also extend into the future.
I also told everyone that the “present” is this current instant, from which we talk about the past. It is also from this current instant that we continue on into the future. The past, present and future do not end at this second; “this instant” goes on endlessly. Thus there were infinite, countless Buddha-lands in the past throughout the ten directions, and also infinite, countless Buddha-lands in the present throughout the ten directions.
Many Buddhas, World-Honored Ones, come to greatly benefit sentient beings and bring them peace and happiness. This is the one great cause for which all Buddhas manifest in this world, “to greatly benefit sentient beings.”
They come to “greatly benefit” all sentient beings. Not just human beings but all living beings in the world. This is why we constantly say that we must not kill living beings.
We must protect and respect all life. This is why we have been encouraging vegetarianism. Not consuming the meat of sentient beings is a great way to benefit them. We should not only cherish other humans. The Buddha taught principles to help us understand our cyclic existence in the Six Realms. All sentient beings likewise have Buddha-nature.
For the sake of this world, while we are in this world, we cherish all sentient beings with a Buddha-mind. This is how we “greatly benefit sentient beings.” Since the Buddha greatly benefits sentient beings we Buddhist practitioners must also do the same, greatly benefit sentient beings and bring them peace and happiness.”
Sentient beings are suffering. Wherever there is suffering, we must go there and find ways to help them. By assisting and comforting them, they can be at peace and happy in body and mind. This is the one great cause for which the Buddha comes to the world, to “open and reveal.” His knowledge and views for sentient beings to “realize and enter.”
Since the Buddha has manifested in this world, the countless numbers of past Buddhas in their Buddha-lands and the present Sakyamuni Buddha in His Buddha-land, this Saha world, all share the same path “to geatly benefit sentient beings and bring them peace and happiness.”
Everyone, aren’t we learning the Buddha’s Way? The Buddha taught us with this mindset, so we must earnestly accept His teachings. Then we must put these teachings into practice and apply them in this world, so we are able to “greatly benefit sentient beings and bring them peace and happiness.”
So, as we learn the Buddha’s teachings, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙根本智為知，後得智為見，並照真俗二境，合名為佛知見。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智」。《法華經 方便品第二》
⊙「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》
【證嚴上人開示】
天，它是一個宇宙。宇宙的實體是如如不動，動的、所變化的是氣，氣流。
學佛，我們就是要去學，什麼是不動的本體，而來應多變的形態。這就是我們應該要學的。所以說，「根本智為知，後得智為見，並照真俗二境，合名為佛智見」。
根本智為知
後得智為見
並照真俗二境
合名為佛知見
記得日前，幾天前我們說過，「如理智」與「如量智」。記得嗎？「如理智」就是「根本智」，我們本來就具有，與生俱來。知道，我們全都知道。但是，我們知道，卻是多變化，這個多變化，就要用「後得智」，那就是「如量智」；我們知道有這樣的事情，但是，多變化要如何去適應？
就如菲律賓，因為蘇拉颱風外圍環流，竟然造成菲律賓大水災，面積之廣，實在是造成很多人的災難。雖然人都平安，卻是，多少的房子都被淹了，很多人苦不堪！那個地方貧窮的人偏多，菲律賓慈濟人的人手不夠，在那麼大片受災難的人，需要幫助，那麼大的環境需要及時打掃，不必去看，就在腦海中都能知道。
臺灣一群菩薩，就是越洋跨國去到菲律賓，到現場去協助他們。看到他們在打掃，大家都是沒穿鞋子，赤著腳，這樣在泥濘，就是爛泥巴、髒水中，這樣在清掃。到了那裡，親眼看到了，不行，萬一腳若受傷，在這種的泥土，充滿了髒污，萬一若感染呢？趕緊建議，給他們，發放給他們雨鞋，保護他們的腳。這叫做「如量智」，也叫做「後得智」。
來到這個環境中，看到那個環境，真實需要的是什麼，趕緊行動為他們付出，這叫做「後得智」。
佛的知見，他能瞭解如如不動的本性，以及根機不同的境界。所以，佛他的「如理智」與「如量智」都已經具足，所以這也是稱為「一切種智」。
我們現在在說的，用我們凡夫的境界來說「知」與「見」，「知」都知道，還沒有去就知道，知道菲律賓那個地方有災難。但是，要到了現場，才知道這個地方，及時需要的是什麼。就如，我們的本體自性，這是我但人人本具，不過，我們還無法體會。所以佛陀就是為我們量身訂作，何種眾生，何種根機，用何種方法來教育他，這叫做「後得智」——而後分根機去施教，讓大家知道。所以，「後得智」，那就是「世間智」，「根本智」就是「出世間智」。總而言之，就是最根本，是人人本具，而後才要用心來學習，用心來看。
這一次他們受災，政府為他們建築起來的房屋，這樣一整排看起來是不錯，不過，到現場去看，很簡單，一間四坪半，一家子，幾個人住？七個人的房子。裡面空無一物，什麼都沒有，而且，用空心磚就這樣，疊、疊、疊起來，這樣而已，用鋅片蓋頂。外觀，遠遠地攝影起來，從外面看過去，不錯啊！很整齊，整個一整排的有很多。原來是七個人住四坪半的房屋，空無一物，土地泥濘。這外面看的是這樣，要進到裡面，親身體會，所以說「後得智」；就是現場瞭解，知道要什麼東西，測量大小，我們才能瞭解。
所以「照」，佛陀的智慧已經是知見，他知道有如如不動的本體，以及外面眾生，隨業所得到的千變萬化，不同、無常的境界。他都瞭解，都看得見，知見。所以「知」是真知，「見」是真見，透徹瞭解。
所以「並照真俗二境」，「真」就是「根本智」，「根本智」是真如本體，如如不動。就如天空，種種的氣象，這樣讓它變動，但是本體還是不動，這叫做「真」，真如本體。「俗」，「俗」就是世間，世間的萬象境界。世間人來人間，就是隨著與父母的因緣，緣著這個境界來人間，在人間，短短的時間，幾十年，我們招惹來了多少的業，個人的業力各不相同，這叫做「俗」——凡夫的境界。
佛陀瞭解，「四聖」的境界，佛的境界、菩薩的境界，緣覺、聲聞的境界，全部應該都瞭解。尤其是「六凡」，這種不同的環境，佛都瞭解，瞭如指掌。所以，「合名為佛智見」，佛的智慧就是這樣。所以我們大家學佛，愈來大家愈要愈細密，要縝密，前一次也告訴大家，要縝密，好好去密切瞭解，這真如的境界，以及人間世俗的生態，我們要很瞭解。這是我們學佛目標。
佛陀既然來「開、示」，我們怎能不「悟、入」呢？一定要好好悟入。所以，佛知見就是在「根本智」、「後得智」，「如理智」、「如量智」；這名稱雖然不同，其實，回歸為一體。我們若能瞭解，我們才能分別得出，這如如不動的本體，以及千變萬化、因緣果報，所以佛陀不得不譬喻言辭。
我們上面的經文，我們也說過了，「是諸眾生，從佛聞法，究竟皆得，一切種智」。
是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》
人人若有那個因緣，「從佛聞法」，從已經先知先覺的佛陀，已經覺悟過來的人，為我們「開、示」，我們能夠用心，用真實的求法之心。不是多少聽，不是隨便聽，不是聽一聽「知道，知道」，這樣就過去，不是；要很認真。這是與我們的慧命息息相關。
人生的苦難，六道的輪迴，很多都是由不得自己。我們常常做這樣的凡夫，常常就是這樣由不得自己，這是不是很可憐呢？所以我們難得聞佛法，我們要認真來修行。
所以，有緣聽到佛所說的法，我們現在能夠聽法，也是我們過去有這個聞法的緣。過去釋迦佛，說不定，釋迦佛，我們與釋迦佛同世過也說不定，甚至釋迦佛隨著，無量百千萬億諸佛的道場修行，說不定我們，也是隨著釋迦牟尼佛，這樣在百千萬億諸佛法中，聽過法。只是，釋迦佛他認真，發心認真修行，聞法，聞、思、修，身體力行，生生世世明明了了，這樣在人間「開、示」眾生。
而我們就是永遠都是眾生，在從諸佛聞法，無法究竟。這是在過去這樣，那我們現在呢？我們應該要下定決心，我們從佛聞法，要究竟皆得。要很究竟，究竟就是徹底，徹底要瞭解，徹底用心受法。不可以又是隨便聽一聽，聽完之後就過去，絕對不可。聽，聽完後要好好考慮，考慮之後，瞭解、體會，身體力行。我們不能再等了，來不及了，所以要趕快，能夠得到「一切種智」。
「一切種智」就是佛智。「一切種智」如如不動，不動應萬變。外面到底是如何的變化，他本身還是如如不動。
所以（經文）接著說：「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」
舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》
佛陀再向舍利弗說，「舍利弗！現在十方無量，百千萬億佛土中」，諸佛世尊就是在現在。我們常常說過，我們人人全都是佛，過去已經無量、無量，百千萬億諸佛，這是一種形容。過去，很長久的時間；過去，很開闊的空間；過去，無量數的眾生。「眾生、心、佛，三無差別」，現在也是承過去無量數的時間，這樣很長的，時間的長河是無窮盡的時間，一直流過，在我們現在承著過去，現在還是要延伸於未來。
現在，那一天也告訴大家，「現在」就是在這個，剎那間的現在，來說過去，也就是於剎那間的現在，延續於未來。這種過去、現在、未來，不斷於這一秒鐘、這剎那間不斷。所以在說過去十方無量，百千萬億佛土中，也能說現在十方無量，百千萬億佛土中，很多的佛、世尊，都是饒益，為了饒益、安樂眾生。這全都是諸佛出現人間，一大事因緣，就是要饒益，「多所饒益」，「多所饒益」是一切的眾生，不只是人類，天地萬物一切眾生。
所以我們一直說，不要殺害眾生的命，我們要守護、尊重生命。所以我們最近一直說素食，不食眾生肉，這就是多所饒益。我們不只是疼惜人類。佛陀要說很多道理讓我們瞭解，瞭解我們在這六道在輪迴，同樣的，眾生皆有佛性，我們現在為人間，在人間，我們懂得，用佛心來疼惜一切眾生，這就是在饒益，「多所饒益」。佛陀既然「多所饒益」，我們學佛者更是要一樣，「多所饒益、安樂眾生」。
眾生有苦難，哪一個地方有苦難的地方，我們要趕緊設法如何去幫助他，去救助他，去安穩他，讓他能夠身心安樂。這就是佛陀來人間，一大事的因緣，就是要「開、示」眾生，「悟、入」佛的知見。佛陀既然來到人間，過去無量百千萬億諸佛的，佛土中，與現在的釋迦牟尼佛，在這娑婆世界釋迦佛的佛土中，全都是一樣，佛佛道同，「多所饒益、安樂眾生」。
各位，我們大家，不就是要學佛嗎？佛是這樣的心態來教育我們，我們就要用這樣認真的心態，來接受。接受佛陀這樣教我們，我們要身體力行，要實行於人間，如何能夠「多所饒益、安樂眾生」。所以我們學佛要時時多用心。
Explanations by Master Cheng-Yan
Subject: Bring Peace and Happiness to Sentient Beings (饒益安樂眾生)
Date: May. 07. 2014
The sky is a universal unto itself. Its true nature remains unchanging; what moves and changes are the air currents. So in learning the Buddha’s Way, we must learn what this unmoving nature is that can respond to ever-changing phenomena. This is what we need to learn.
Thus, “fundamental wisdom is [His] knowledge. Acquired wisdom is [His] views. Combined they illuminate enlightened and unenlightened states. These are the Buddha’s knowledge and views.”
Remember, a few days ago we talked about “ultimate wisdom” and “relative wisdom”. Do you remember? “Ultimate wisdom” is “fundamental wisdom”. We intrinsically have it; we are born with it. We know all of this, but since we are living in an ever-changing world, to adapt to all the changes, we need to apply “acquired wisdom,” which is also known as “relative wisdom.”
We all know that things happen, but how do we adapt to them? Take the Philippines as an example. The peripheral circulation of Typhoon Sura unexpectedly caused major flooding. A very wide area was affected; this was disastrous for many people. Though the people were safe, many houses were submerged by floodwater. Thus they faced unbearable suffering. That area has a relatively large poor population, so Tzu Chi’s manpower in the Philippines was insufficient. Many victims needed help and a huge area needed to be cleaned up; even without assessment, we could already know this.
A group of Bodhisattva volunteers from Taiwan traveled to the Philippines to help those who were affected. They found the local residents cleaning up the affected areas barefooted. They stood in mud and filthy water, without shoes, to clear the debris. When the volunteers saw this in person, [they thought,] “This is unacceptable. If this mud full of filth, their wounds might become infected.” So, they immediately recommended a distribution of rain boots for them to protect their feet. This is called “relative wisdom,” which is also known as “acquired wisdom.”
When they went into that environment, and saw what was truly needed there, they promptly took action to help them. This is their “acquired wisdom”. The Buddha’s knowledge and views allow Him to understand the unmoving intrinsic nature and the states of varying capabilities. So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.Combined, they are “all-encompassing wisdom”.
The wisdom we are talking about now, from the perspective of ordinary people, can be divided into “knowledge” and “views”.“Knowledge” is understanding.Before we arrived, we knew a disaster took place in the Philippines.However, only upon arriving at the scene did we really know their immediate needs.
For example, the essential intrinsic nature is something we all intrinsically have.
However, we still cannot experience it.Therefore, the Buddha tailors methods for us based on our capabilities and identities in order to teach us.This is their “acquired wisdom,” He taught us according to our capabilities, to help us all understand.So, “acquired wisdom” is “worldly wisdom” and “fundamental wisdom” is “world-transcending wisdom”.
In conclusion, the most fundamental part of us is something we all intrinsically have; what is alter acquired comes from mindful study and observation.After this disaster, the government built neatly plotted rows of houses for these people.These houses looked very nice.But in person, there is not much to them.Each unit was about 160 square feet.
How many people lived in each house?It was built for seven people.There was nothing inside at all.The houses were actually built with stacks of concrete blocks, covered by sheets of zinc.From afar, based on photos of the exterior, these houses looked quite nice.Many such houses were lined up in neat rows.
But in reality, there were actually seven people living in each 160-square-foot home with no furniture and a mud floor.What we see from the outside may be [nice], but we must go inside to personally experience it.Therefore, “acquired wisdom” comes from experiential understanding.To figure out what is needed, we need to make our own assessments.Here, “illuminating” means that with His wisdom, His knowledge and views, He understands the unmoving essence and the ever-changing, varying and impermanent states of sentient beings that result from karma.
He understands and can see them all.He knows and sees.So, His “knowledge” is true understanding, and His “views” are true insights.He thoroughly and clearly understands.“Combined they illuminate enlightened and unenlightened states.”
“Enlightened” refers to “fundamental wisdom,” the essence of true suchness, which never changes.
Take the sky for example.Air pressures and conditions cause it to appear to change.
But its essence remains the same.That essence is True Suchness.Here,“unenlightened” refers to all worldly phenomena.We come to this world by following our karmic affinities with our parents that connect us to this world.
Our time in this world is brief, but over these decades, we have created so much karma.
Each of us face different karmic forces and are in an unenlightened state.The Buddha understands the Four Noble Realms, the realms of Buddhas, Bodhisattvas, Solitary Realizers and Hearers.He understands all [ten realms,] especially the Six Unenlightened Realms.He has a clear and thorough understanding of all these different states, as if of His own hand.So, this is “the Buddha’s knowledge and views”; the Buddha’s wisdom is just like this.Thus, when we learn the Buddha’s Way, we must be more meticulous and deliberate.
Previously, I reminded all of you to meticulously and thoroughly understand the state of True Suchness as well as how people live in this ordinary world. We must thoroughly understand all of this; this is our goal in learning the Buddha’s teaching. Since the Buddha comes to “open and reveal,” how can we not “realize and enter?” We must diligently work to do this. The Buddha’s knowledge and views are “fundamental wisdom” and “acquired wisdom”, “ultimate wisdom” and “relative wisdom”. The labels may be different, but they are actually all part of the same thing. Only by understanding this are we able to distinguish the unmoving essence from ever-changing causes, conditions and retributions. Therefore, the Buddha had to utilize analogies and expressions. We have discussed the related sutra text earlier.
“These myriad sentient beings, listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.
They had the karmic affinity to “listen to the teachings from all Buddhas”, from those who already attained enlightenment. Those who have already awakened. Buddhas, come to “open and reveal” [teachings]. We must be mindful and be sincerely willing to seek the Dharma. We cannot just listen occasionally and casually, or hear it and then say, “Yes, I understand,” and then leave it at that. We must be very earnest because this has a major effect on our wisdom-life.
The suffering in life, cyclic existence in the Six Realms, are beyond our control. We constantly go through this process, without control over what happens. Isn’t this very sad? Since we have the rare opportunity to hear Dharma, we must diligently engage in spiritual practice. We have the karmic affinity to listen to the Buddha’s teachings now because we created the karmic connection to listening to the teachings in our past lives.
Perhaps in the past, we lived at the same time as Sakyamuni Buddha. Even Sakyamuni Buddha followed countless Buddhas in spiritual practice. Perhaps we, along with Sakyamuni Buddha, have listened to teachings from countless Buddhas. The only difference is that Sakyamuni Buddha earnestly engaged in spiritual practice. By listening, contemplating and practicing, He put the teachings into action. Thus life after life, He has a clear understanding and comes to the world to “open and reveal” it to sentient beings. Yet, we forever remain sentient beings. After listening to the Dharma from all Buddhas, we still cannot realize the ultimate [teaching]. This is what happened in the past. What about now?
We should be determined to realize the ultimate by listening to the Dharma. The ultimate is when we completely understand and mindfully accept the teachings. We cannot just casually listen to them and then forget about them; we absolutely cannot. After listening, we must consider them carefully. After contemplating, understanding and realizing, we must put the teachings into action. We can no longer wait; time is running out. So, we must act quickly to attain” all-encompassing wisdom”. “All-encompassing wisdom” is the Buddha’s wisdom.
“All-encompassing wisdom” is unmoving and is unaffected by the ever-hanging world. No matter how many external changes there are, its essence will remain steadfast.
So the sutra continues, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.
The Buddha said to Sariputra again, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions,” all Buddhas and World-Honored Ones are present. As we have constantly discussed, every one of us is a Buddha.
In the past, the has already been a countless number of Buddhas. This passage is a description of the vastness of time, the expansiveness of space and the myriads of sentient beings in the past.“Sentient beings, the mind and the Buddha are no different [in their nature]. The present is the culmination of a lengthy and incalculable amount of time. Time is an infinitely long river that is constantly moving. As the present is a continuation of the past, the present will also extend into the future.
I also told everyone that the “present” is this current instant, from which we talk about the past. It is also from this current instant that we continue on into the future. The past, present and future do not end at this second; “this instant” goes on endlessly. Thus there were infinite, countless Buddha-lands in the past throughout the ten directions, and also infinite, countless Buddha-lands in the present throughout the ten directions.
Many Buddhas, World-Honored Ones, come to greatly benefit sentient beings and bring them peace and happiness. This is the one great cause for which all Buddhas manifest in this world, “to greatly benefit sentient beings.”
They come to “greatly benefit” all sentient beings. Not just human beings but all living beings in the world. This is why we constantly say that we must not kill living beings.
We must protect and respect all life. This is why we have been encouraging vegetarianism. Not consuming the meat of sentient beings is a great way to benefit them. We should not only cherish other humans. The Buddha taught principles to help us understand our cyclic existence in the Six Realms. All sentient beings likewise have Buddha-nature.
For the sake of this world, while we are in this world, we cherish all sentient beings with a Buddha-mind. This is how we “greatly benefit sentient beings.” Since the Buddha greatly benefits sentient beings we Buddhist practitioners must also do the same, greatly benefit sentient beings and bring them peace and happiness.”
Sentient beings are suffering. Wherever there is suffering, we must go there and find ways to help them. By assisting and comforting them, they can be at peace and happy in body and mind. This is the one great cause for which the Buddha comes to the world, to “open and reveal.” His knowledge and views for sentient beings to “realize and enter.”
Since the Buddha has manifested in this world, the countless numbers of past Buddhas in their Buddha-lands and the present Sakyamuni Buddha in His Buddha-land, this Saha world, all share the same path “to geatly benefit sentient beings and bring them peace and happiness.”
Everyone, aren’t we learning the Buddha’s Way? The Buddha taught us with this mindset, so we must earnestly accept His teachings. Then we must put these teachings into practice and apply them in this world, so we are able to “greatly benefit sentient beings and bring them peace and happiness.”
So, as we learn the Buddha’s teachings, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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