【靜思妙蓮華】20140514 - 開示悟入 - 第304集 Open, Reveal, Realize and Enter

20140514《靜思妙蓮華》開示悟入（第304集）

⊙「如來為眾說教，暢本懷開知見，心佛原無差別，歸源經菩薩道。」
⊙「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故。」《法華經 方便品第二》
⊙教化菩薩：舊譯為大道心眾生，或道心眾生；新譯大覺有情，或稱覺有情者。謂是求道之大心人。故曰道心眾生，求道求大覺之人，故曰大覺有情。
⊙「欲以佛之知見悟眾生故，欲令眾生入佛之知見故。」《法華經方便品第二》
⊙開示悟入：開佛知見，示佛知見，使悟佛知見，入佛知見也。是顯佛出世本懷之語。
⊙佛之知見：知見者，知智於理，見真諦法。諦法無為，則無分別。以無為理故，而顯有差別相。論此知見，即佛慈開示，法由眾生悟入。

【證嚴上人開示】
「如來為眾說教，暢本懷開知見，心佛原無差別，歸源經菩薩道。」

如來為眾說教
暢本懷開知見
心佛原無差別
歸源經菩薩道

也就是要說如來，釋迦牟尼佛，來人間一大事的因緣，就是要為眾生說教，來教育眾生，人人能夠瞭解如何回歸本性。

過去的四十幾年間，就是以權巧方便，設種種的教法，因為眾生的根機，還無法接受佛陀的知見、佛陀他的見解。佛陀雖然他施教，施權來教育，用種種權巧方便，來教育眾生，再回過頭來，就是歸元無二路，一定要經過了菩薩道。

我們真正要能體會佛知、佛見，佛心的本懷，那就是我們人人要去體會。但是，去體會，要回到我們的本性來，必定要經過菩薩道。所以，總而言之，佛陀來人間教育眾生佛知見，那就是慈、悲、喜、捨，就是要行菩薩道。

心、佛、眾生是三無差別。我們的心與佛的心，與所有一切眾生應該合為一體，共同一個名稱叫做佛心。這就是佛陀要來表達的道理。

我們今天還是，佛陀又再向舍利弗說，「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故。」

舍利弗
是諸佛
但教化菩薩
欲以佛之知見
示眾生故
《法華經 方便品第二》

這是多麼懇切！「是諸佛但教化菩薩」，要知道，諸佛，三世諸佛，十方諸佛，現在諸佛，來人間都是一樣；「佛佛道同」就是只有一項，「但教化菩薩」，唯有就是教化菩薩。同樣，眾生就是執著深重，無明厚重，無明很多、很多，所以諸佛還是一樣，種種方便施教，無非只為一項，要教導眾生菩薩道的方法。

唯有經過菩薩道，才能回歸到我們人人的本性，這是修行者必經之道路。我們若要能與佛，心同為一體，回歸我們真如本性，唯有就是要行菩薩道。無論是用多少的方法，無量眾生，無邊際的法來教育，但是，這麼多的方法，歸納無二門，唯有菩薩道。

「欲以佛之知見，示眾生故」。教人人行菩薩道，我們才能真正能佛知、佛見——知佛所知，見佛所見。還是要走過這趟菩薩道，才能看到過程風光。你若沒有走過這條路，這種的知見，這種的道路風光境界，我們根本體會不到。

所以佛陀的慈悲來開導我們，帶我們走他所走過的路；帶我們看，看他所看過的境界；帶我們瞭解，瞭解覺悟之後，宇宙萬物真理，我們都能體會理解。這就是佛陀他的慈悲，心包太虛，這麼開闊的心懷來愛護眾生。所以我們人人，要感佛恩，受教化。

所以「教化菩薩」，就是有二種翻譯。

教化菩薩
舊譯：
為大道心眾生
或道心眾生
新譯：
大覺有情
或稱覺有情者
謂是求道之大心人
故曰道心眾生
求道求大覺之人
故曰大覺有情

舊的譯，「菩薩」舊譯為，「大道心眾生」，或者是叫做「道心眾生」。這叫做「菩薩」，在梵語叫做「菩提薩埵」，就是覺悟有情，覺悟的有情。「覺悟」那就是「大道心」，「有情」就是「眾生」。所以說，大道心的眾生，不一定是在人類，其實，所說的眾生，常常與大家分享過，六道中(的眾生) ，都有覺悟的本性在。

佛陀的《本生經》中，很多提起了，無論一隻螞蟻，也是有覺性，一隻蜜蜂，也有這樣的覺性，一隻蜘蛛，也有這樣的覺性。所以「覺」就是「菩提」，「薩埵」就是眾生。眾生就是有情，有感覺，有情分，全都稱為眾生。「大道心」，那就是「菩提」的意思。「菩提大道直」，我們已經知道，這條的道路是正確，我們自己走，同時也要牽著別人一起走，這叫做「大道心眾生」，或者是叫做「道心眾生」。若是菩薩已經，已成就、當成就、未成就；已成就的叫做「大道心」，當成就、未成就，就是「道心」，人人本具。

現在新的翻譯，叫做「大覺有情」，或者是稱為「覺有情」，其實都一樣的意思。「大覺有情」是已成就的菩薩，自覺、覺他，還是自己覺悟這條道路，還再發心立願廣度眾生，這叫做「大覺有情」。或者是瞭解之後，原來是這樣的道理，我發心，我立願，這叫做「覺有情」——已經瞭解了，開始發心。也就是叫做「求道之大心人」，在求道，又發大心之人，所以，就是「道心眾生」，「求道求大覺之人」。

這就是發心就是要發大心，不只是獨善其身。我們自己要到達，帶人也同樣到達；路本來就是那麼長，我們自己走，也是那麼長，帶大家一起走，也是那麼長。帶更多人，路就要開闊更大，若自己一個人走，小小的路不好走，不如我們要開闊大菩提道直，很直的道路，這樣很多人一起走，當然就是好走的路。

人人受化，人人共一心，如此這個世間不就是，非常平和，非常祥和。生活不就是很簡單，有那麼複雜嗎？人間，本具佛性，人人本有，所以這樣的人間不就是淨土嗎？學佛就是要這樣。諸佛，「欲以佛之知見悟眾生故，欲令眾生入佛之知見故」。

欲以佛之知見
悟眾生故
欲令眾生
入佛之知見故
《法華經方便品第二》

這是佛陀他的悲心本懷，就是唯用佛的知見來啟悟眾生。佛陀的心靈境界輕安自在，也希望眾生與他一樣，能夠這麼輕安自在，希望人人能夠享受到，無邊際宇宙的覺性。這就是佛陀，對我們最大的希望、期待，他的施教，就是這樣的目的。

「欲令眾生入佛之知見故」，希望眾生的知見能夠覺悟，希望眾生能夠「入」。「悟」就只是「喔！是這樣喔！」入就是已經此法全都入心了。

就如我們在醫療，有的人有病，是白血症，無法自己身體造血，經過醫生的指導，可能要用健康人的骨髓來輸入。有接受到的，這位病人，他就能夠恢復健康，因為他的自體內，能夠恢復造血的功能。

同樣的道理，人的生命是這樣，佛陀就如大醫王，本來人人身體都有造血的功能，只是一時四大失調，造血的功能沒有了，所以若有健康人，有緣人，將他的骨髓，這樣一點點的移植過來，這樣他的造血功能，就自己又恢復起來。我們眾生的慧命也是如此，我們人人本來具有這個功能，只是無明阻斷了我們這個光明，失去了那個功能。所以佛陀的教育，就如那個健康的法髓移植進來，讓眾生人人自己能夠恢復我們，人人本來具有的功能、良能，我們的本性。

這是佛陀來成長眾生的慧命，這是佛陀來人間的目的，所以他為眾生「開、示」，期盼眾生能夠「悟、入」。

開示悟入：
開佛知見
示佛知見
使悟佛知見
入佛知見也
是顯佛
出世本懷之語

所以開佛知見，示佛知見，這「開、示」無不都是要使眾生人人，你要知道，佛的知見你本身具有，你要進來瞭解。所以這叫做「開、示」，使眾生能夠知道，「悟」就是瞭解、知道。但是，光是「知道」，不受用，也不可以，還是「知道」了，還要受用。

一位患者，醫生明明就說：「你有這樣的病，開始要接受這樣的治療。」「我知道。」「但是要接受治療的過程，你要將你的體內不好的細菌，病的細胞要殲滅掉，要經歷這一段，身體會承受比較辛苦，也要忍耐。」若有下定決心，願意接受，那段時間會很辛苦，不過，這個辛苦過後，新的骨髓注入體內，自然就能好好接受，不要排斥它。

有一些學佛的人，我就是學佛，執著著，真正的正法，不懂得要好好及時受用，就去找旁門、邪道。這樣哪怕是知道有病了，知道這個病很危險，不肯願意接受經過這段的過程，不願接受，若是如此，哪怕就是血輸進去了，還是沒有多久又再消掉了。所以，很多人沒有配對到，就要靠輸血。輸血只不過短時間的生命，所以，還是要自己，能造血的功能，才是真正算健康。

同樣的道理，慧命要成長，法髓要入我們的心來，成長我們的慧命，我們就要經歷了這段。我們的偏知、邪見，我們必定要去除，我們要正知、正見，知道因緣果報觀，這樣佛陀所說的教法才能真正的悟入心，瞭解了，瞭解之後接受，接受佛陀的教育。

看看佛陀的慈悲，就是希望他覺悟的境界、方法，完全一點都沒有保留，就是這樣要輸送給我們。我們若不懂得接受，只是知道，但是沒有收進來。過去這段時間一直告訴大家，聞、思、修，同時要戒、定、慧，這都是很重要。所以我們要聽，聽了之後，好好思考，然後，要好好把握，身體力行。

佛陀指導我們，就是必經之道，那就是菩薩道，佛陀就是這樣走過來的。所以「入佛知見」，是顯佛出世本懷的道理。所以，佛陀所說的教法，無不都是顯示著，佛陀出世的本懷，佛陀出世的本懷，是慈、悲、喜、捨，生生世世就是為眾生苦難，去拔除眾生的苦，讓眾生到安穩樂處。安穩樂處，那就是去除凡夫的見解，與佛的知見平齊。

佛之知見：
知見者
知智於理
見真諦法
諦法無為
則無分別
以無為理故
而顯有差別相
論此知見
即佛慈開示
法由眾生悟入

所以「知見者，知智於理」。這個智慧，就是要用真理，不是小知、小見，要大徹大悟、大智，就是一切種智，那就是「知」。這個「智」，「一切種智」，一直與理會，就是與道理會合，那就是「一切種智」的境界，「見真諦法、諦法無為」。

到了瞭解真諦的道理之後，那個道理就是無為，就是回歸自然。因為我們眾生就是無明，所以佛陀用種種的方法，用有為法，種種言辭，譬喻、言教，用種種的方法，種種的方法，就是有為法，還需要有東西，有人、事、物來比喻，讓大家瞭解道理。我們若是真正能夠見真諦，那就是「諦法無為」。本來就有的，這麼自然，人人與生俱來，自然清淨的本性。這就是「無為法」，很自然的事情，「則無分別」。

就是以無為的道理，所以顯有差別之相。因為本來就有，但是眾生就是這樣，一念無明開始，造就了千差萬別，人間種種的人我是非。所以，佛陀他不得不，用種種的方法，來顯示有差別的形象，來論、來說這個「知見」；他要用種種的方法來譬喻，來論說種種的道理。這就是佛陀的慈悲，來「開、示」，「法由眾生悟入」。

「開、示」是佛陀的慈悲，法，就是要大家願意接受。我們若願意接受，「悟、入」，入我們的心來，這樣就有法。我們若只是聽、聽，聽一聽就過去了，那就是「無法度」。此法，無法入我們的心，我們怎能得度呢？所以以前的人說：「我無法度。」不過，佛陀他永遠都不放棄，還是眾生本具佛性，真理自然存在，怎麼說「無法度」。他還是慈悲為眾生，來「開、示」，但願總有一天，眾生能夠「悟、入」。所以，人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Open, Reveal, Realize and Enter (開示悟入)
Date: May. 14. 2014

“The Tathagata gave teachings to the assembly. He freely carried out His original intent by revealing His knowledge and views. The mind and Buddha do not differ [in nature]. To return to our original nature, we must take the Bodhisattva-path.”

This is telling everyone that Sakyamuni Buddha’s one great cause for coming to this world is to give teachings to sentient beings. He comes to teach them so that they can all understand how to return to their intrinsic nature. During the 40-plus years prior to this, He utilized skillful means to establish various kinds of teachings because sentient beings’ capacities were such that they could not accept His knowledge and views, His perspective and understanding. So though the Buddha gave teachings through various provisional skillful means to teach sentient beings to return [to their nature,] there is only one path that leads to the source. We must take the Bodhisattva-path to truly realize the Buddha’s knowledge and views. His original intent is something we must each comprehend. However, to realize it, to return to our intrinsic nature, we must take the Bodhisattva-path.
So, in conclusion, the Buddha comes to teach His knowledge and views, which are to have loving-kindness, compassion, joy and equanimity and to walk the Bodhisattva-path. The mind, the Buddha and sentient beings do not differ [in their nature]. Our minds, the Buddha’s mind and the minds of all sentient beings need to be one. Together, they are known as the Buddha-mind. This is the principle the Buddha comes to proclaim.

Today, we continue to discuss how the Buddha once again said to Sariputra,
“Sariputra, all Buddhas want to solely teach the Bodhisattva Way because They wish to reveal all Buddhas’ knowledge and views to sentient beings.”

He was so sincere. “All Buddhas want to solely teach the Bodhisattva Way.” We must know that all Buddhas of Three Periods, of the ten directions and of this moment, all do the same thing in this world. “All Buddhas share the same path,” which is to “solely teach the Bodhisattva Way.” They only come to teach the Bodhisattva Way. However, sentient beings have deeply rooted attachments and a thick layer of ignorance. So, all Buddhas do the same thing and teach through various skillful means. This is all for only one reason, to teach sentient beings to walk the Bodhisattva-path. Only through the Bodhisattva-path can we return to our intrinsic nature; this is the path spiritual practitioners must take.
If we are to become one with the Buddha-mind and return to our nature of True Suchness, we must walk the Bodhisattva-path.We must walk the Bodhisattva-path.Though He utilizes countless, boundless means to teach infinite sentient beings, all these methods are all part of one path, which is the Bodhisattva-path.“They wish to reveal all Buddha’s knowledge and views to sentient beings.”They teach us all to walk the Bodhisattva-path, so we can truly understand.Their knowledge and views, what They know and what They see.Only by walking the Bodhisattva-path can we see its scenery.If we do not walk this path, we will not have the knowledge and views of the beautiful scenery along the path.We simply cannot experience it.
So, the Buddha compassionately guides us to take the path He has walked and brings us to see the state He has seen.He guides us toward comprehension and to attain realizations, so we can fully realize the true principles of all things in the universe.The Buddha’s compassion is such that His mind encompasses the universe; He uses such an open heart to care for all beings.Therefore, all of us must be grateful to Him and accept His teachings.
So, “teach the Bodhisattva Way” has two explanations.

Teach the Bodhisattva Way.“Bodhisattva” used to mean a sentient being with great spiritual aspirations or a sentient being with spiritual aspirations.
“Bodhisattva” now means a greatly awakened sentient being or an awakened sentient being.Those who seek the Path with great aspirations are sentient beings with spiritual aspirations.Those who seek the Path for great awakening are called greatly awakened sentient beings.

Bodhisattva used to mean “a sentient beings with great spiritual aspirations” or “a sentient being with spiritual aspirations”.These are called “Bodhisattvas”.The Sanskrit word Bodhisattva means an awakened sentient being.“Awakened” is having “great spiritual aspirations”.“Sentient being” is a “living being”.So, sentient beings with spiritual aspirations are not necessarily human.
Actually, I have often shared that “sentient beings” are in all of the Six Realms, and they all have an awakened intrinsic nature.In the Buddha’s Jataka Sutra, it mentions many times that even an ant has an awakened nature; a honeybee has the same awakened nature, and a spider also has this kind of awakened nature.
Another word for awakened is “Bodhi”, “-sattva” means sentient being.
All living beings have sentience and feelings; thus they are sentient beings.
“Great spiritual aspirations” also means Bodhi.“The great Bodhi-path is straight”.Once we know that this path is the right one, as we walk on it , we must also take others along.This is how we become “sentient beings with great spiritual aspirations” or “sentient beings with spiritual aspirations”.
A Bodhisattva may be in a state of having achieved, of achieving or of having not yet achieved [Buddhahood].One who has achieved is one with “great spiritual aspirations”.One who is achieving, or has not yet achieved it, is one who has “spiritual aspirations,” which are intrinsic to everyone.The current translation of [bodhisattva] is “greatly awakened sentient being” or “awakened sentient being”.Actually, the meaning is the same.
“Greatly awakened sentient beings” are Bodhisattvas who have awakened and then work to awaken others.They are those who have realized this path, then vowed to extensively transform sentient beings. They are “greatly awakened sentient beings”. They are “greatly awakened sentient beings”. Others, after understanding what the truths really are, form aspirations and make vows. Thus, they are “awakened sentient beings”.
After they have this understanding and begin to form aspirations, they are “those who seek the Path with great aspirations”. They seek the Path and make great aspirations, so they are “sentient beings with spiritual aspirations, those who seek the Path with great aspirations”. In forming aspirations, they form great aspiration, they do not seek to only benefit themselves. After achieving [their aspirations], they also help others do the same. The path will always be the same length; if we walk by ourselves, it is that long; if we walk it with others, it is still that long. The more people we walk with, the broader the path will be. If we walk it alone, the path will be narrow and harder to walk. So, we must forge a great, straight, Bodhi-path. When many people walk this straight path together, of course it will be easy to walk.
If we all receive teachings and share the same resolve, then the world will be truly peaceful and harmonious. Then wouldn’t life be very simple? Is it really that complicated?
In this world, everyone intrinsically has Buddha-nature, so can’t this world be a pure land? This is why we learn the Buddha’s teachings.

So, all Buddhas “wish for sentient beings to realize all Buddhas’ knowledge and views and wish to enable sentient beings to enter all Buddhas’ knowledge and views”.

The Buddha’s compassionate original intent was to make use of His knowledge and views to awaken sentient beings. His spiritual state was tranquil and free, and He wished sentient beings would have the same state of mind. He wished that everyone would enjoy the same boundless awakened state. This was the Buddha’s greatest hope for us, and He gave teachings for this purpose.
He “wished to enable sentient beings to enter the Buddha’s knowledge and views”. He hoped sentient beings could realize and enter them. In “realizing” something, we think, “Oh, so this is how things are!” “Entering” means fully taking the Dharma to heart.
Take medical treatments for example; some people have leukemia, so their bodies cannot produce blood cells. But under the doctor’s guidance, they may be implanted with healthy bone marrow. Once they receive it, they can regain their health because their own bodies have recovered the ability to produce blood cells. The principle is the same; our lives are like this. The Buddha is also like a great healer. Our bodies can originally produce blood cells, but with a momentary imbalance in our bodies, we may lose the ability to make blood cells. If a healthy person, one who we have good affinities with, has bone marrow that can be transplanted into us, we can then recover our ability to produce blood cells.
Our wisdom-life is also the same. All of us originally had this [illuminating] ability but our ignorance blocked off this illumination, causing us to lose our ability. So, [taking in] the Buddha’s teachings is like receiving a transplant of healthy Dharma-marrow, which allows all of us to recover our own intrinsic potential and functions, as well as our intrinsic nature.
So, the Buddha comes to develop our wisdom-life. This is His purpose for coming to this world. so, for sentient beings He “opens and reveals in the hopes that we can “realize and enter.”

Open, reveal, realize and enter: He opens and reveals the Buddha’s knowledge and views so others may realize and enter the Buddha’s knowledge and views. These words convey why the Buddha comes to this world.

So, “He opens and reveals the Buddha’s knowledge and views.” This means He helps all of us by teachings, “You must know that you intrinsically have the Buddha’s knowledge and views. You must enter them to learn more.” So, this is to “open and reveal.” Thus allows sentient beings to “realize,” which is to understand or know. But it is not enough just to “know,” without also applying them. After we know, we must practice.
To a patient, the doctor may explicitly say, “You have this illness, you must receive this treatment.” “I know this.” During the course of treatment, the diseased cells in the body must be destroyed. So, the body must endure pain for a period. If the patient is determined and accepts, So, the body must endure pain for a period. If the patient determined and accepts, he will suffer for a period of time. But after dealing with this hardship, the new bone-marrow is injected into and more easily accepted by the body; it will not be rejected.
Some Buddhist practitioners are attached to the teachings. They do not understand how to promptly accept and apply the Right Dharma, so they seek shortcuts and easy paths.Thus, although they know they are sick and know that this illness is dangerous, they are unwilling to go thought the treatment. If this is the case, even if they are given blood transfusions, they will only [help them temporarily]. There are many people who cannot find a match, so they rely on blood transfusions to extend their lives for a short period of time. But only when they recover their ability to produce blood can they be considered truly healthy again.
But the same principle, for our wisdom-life to grow, Dharma-essence must be injected into our minds. In order to grow our wisdom-life, we must go through this period [of treatment]. Our prejudices and false views must be eliminated. We must have Right Knowledge and Right Views and understand the law of karma. Only then can the Buddha’s teachings truly be realized and enter our minds.
Once we achieve this understanding, we can accept the Buddha’s teachings. Consider the Buddha’s compassion; He wishes to fully transfer His enlightened state and the methods to attain it to us. If we do not accept them, we may know but have not internalized [teachings] .For some time, I have been telling everyone to listen, contemplate and practice as we cultivate precepts, Samadhi and wisdom. These are all very important.
So, we must listen. Having listened, we must earnestly contemplate, then diligently seize opportunities to put [the Dharma] into practice .The Buddha guides us toward the path that we must take, which is the Bodhisattva-path It is the path the Buddha has taken. So, to “enter the Buddha’s knowledge and views” is to put His original intent into practice.
Everything that the Buddha taught conveys that His intention for coming to this world was one of loving-kindness, compassion, joy and equanimity. Life after life. He works to relieve sentient beings’ suffering and help the reach a place of security, happiness and peace. That is a place where they can eliminate their unenlightened views and understanding and thus attain the Buddha’s knowledge and views.

The Buddha’s knowledge and view: Those with such knowledge and views know the wisdom of the principles and see the True Dharma The True Dharma is unconditioned and non-discriminating. To explain the principle of unconditioned Dharma, He revealed distinctions to discuss this knowledge and view. So, the Buddha kindly opened and revealed the Dharma for sentient beings to realize and enter.

“Those with such knowledge and views know the wisdom of the principles.” To attain wisdom requires true principles, not limited knowledge and views. We must deeply penetrate things to attain great realizations and wisdom, which is all-encompassing wisdom. This is “knowledge”. This wisdom, all-encompassing wisdom, is always in line with the principles. This is the state of all-encompassing wisdom. “See the True Dharma, which is unconditioned.”After understanding true principles, we will know that they are unconditioned; they are all natural [principles]. Because we sentient beings are ignorant, the Buddha utilizes various skillful means, conditioned Dharma, expressions, analogies, verbal teachings and other methods. These various teachings are conditioned Dharma; they still require making use of things such as people, matters and objects to help everyone understand the principles.
If we can truly see the Absolute Truth, [we will find that] “True Dharma is unconditioned.” We have always had it; it is a natural part of us. We are all born with a pure intrinsic nature; this is unconditioned Dharma, which is very natural “[True Dharma] is non-discriminating”. To explain unconditioned principles, He revealed distinctions.
We originally knew this, but we sentient beings are such that one ignorant thought leads us to draw countless distinctions and create various interpersonal conflicts. So, the Buddha has to use various methods to present different appearances in order to explain His knowledge and views. He utilizes various methods to draw analogies and explain various principles.
This is the Buddha’s compassion in coming to “open and reveal”.
“The Dharma is for sentient beings to realize and enter” .To “open and reveal” shows the Buddha’s compassion. The Dharma must be willingly accepted.
If we willingly accept it, we will “realize” it and allow it to “enter” our mind. Then we will have Dharma. If we only just listen and let it pass, then we will never be transformed by the Dharma.
If the Dharma cannot enter our minds, how can we be transformed? People in the past would say, “No Dharma can transform me”. But the Buddha never gave up because sentient beings intrinsically have Buddha-nature, and the truth is still within them.
So, how can we say, “I cannot transform”? With His compassion for sentient beings, He comes to “open and reveal” in the hopes that someday, sentient beings can “realize and enter”. So, we must always be more mindful

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)