20150622《靜思妙蓮華》悲智拔眾苦(第592集)
（法華經•譬喻品第三）
⊙「與一切眾生安樂謂之慈，拔一切眾生苦難稱為悲，持忍力不捨眾生入迷途，秉持大智慧念力施妙權。」
⊙「舍利弗！佛見此已，便作是念：我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。」《法華經譬喻品第三》
⊙「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」《法華經譬喻品第三》
⊙如來以大慈悲力拔眾生苦，與眾生樂。依然復作是念：終難暢本懷說真實，非得施權不可，因眾生根機不堪受；故如來復作是念。
⊙佛以悲智思惟，眾生何能體佛語意，復作是念：若我但以神力及智慧力，神力合上悲智雙運，如雙手合而為一更增有力。
⊙神力：神，為妙用不測之義；力，為通融自在之義。是在定慧中得通融自在神力。
⊙悲智：是諸佛菩薩必具二種德性，也叫做悲智二門。智是上求菩提，屬於自利；悲是下化眾生，屬於利他。
⊙佛捨於方便，直讚如來覺性慧海，以顯示諦理知見力，及智慧力。
⊙無所畏力，即但讚歎如來知見之勝妙，而是隨己語意境說，即是佛慈悲平等真實法。
⊙又無所畏，謂菩薩能旋轉知見，以執有耽著復為真空。能令眾生，設入災境危難，救拔眾生，是為無畏。
【證嚴上人開示】
「與一切眾生安樂謂之慈，拔一切眾生苦難稱為悲，持忍力不捨眾生入迷途，秉持大智慧念力施妙權。」
與一切眾生安樂
謂之慈
拔一切眾生苦難
稱為悲
持忍力不捨眾生
入迷途
秉持大智慧念力
施妙權
也就是要大家更加了解，佛陀來人間就是一大事因緣，為了眾生迷了，貪著在人間，不斷造業，所以一大事就是來說法，希望人人能夠體會佛語，佛陀所說的語言涵義能夠了解。不過，眾生煩惱太重了，要體會到佛心語意，實在是很大困難，所以佛陀不得不秉慈施悲。
佛陀要眾生能夠聽他的話，能清楚、能入心，他一定要先安眾生的心，讓眾生能夠安穩、能夠快樂，所以第一項就是要秉慈，才開始來用悲，因為眾生這個苦必定要拔除。所以佛陀除了先安了眾生的心，接下來就是要不斷，讓眾生能了解，人間的苦的來源，希望人人知道，苦的來源是如何來？才不厭其煩，希望眾生要走入菩薩道，去體會眾生苦。這種苦的來源必定要有感觸，要不然，告訴他人生是「苦」，從「集」來。如何「集」？不了解。所以必定要入群眾中去。
所以佛陀不斷，來向我們說菩薩法。菩薩法一定要入人群，要拔一切眾生的苦難，要秉慈運悲，一定要「持忍力」。不捨眾生，不論怎麼辛苦，還是同樣要堅持下去，所以要，「秉持大智慧念力施妙權」，這是佛陀來人間的一大事因緣。
所以前面的(經)文，「舍利弗！佛見此已，便作是念：我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。」
舍利弗
佛見此已
便作是念
我為眾生之父
應拔其苦難
與無量無邊
佛智慧樂
令其遊戲
《法華經譬喻品第三》
這種佛與眾生的關係，那就是法髓慧命的關係。佛陀是為天下眾生，要來傳他的法髓，讓我們的慧命重生。所以說，「我為眾生之父，應拔其苦難」，應該要給他們的，就是無量無邊，佛所覺悟的智慧與快樂。這是佛陀對眾生的心態。
今天我們再開始說，「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」
舍利弗
如來復作是念
若我但以神力
及智慧力
捨於方便
為諸眾生
讚如來知見、
力、無所畏者
眾生不能以是得度
《法華經譬喻品第三》
很無奈！佛陀成佛之後，就應該要將他的內心，他的法髓趕緊輸送給眾生，但是眾生的無明太重了，要他能接受這個法髓，必定要再經過一段了時間，還是一樣要療治眾生的心病，所以才為眾生要再開方便法，要不然佛陀是直接這樣說出去，但是眾生就是沒辦法接受。所以，佛陀沒辦法，從讚歎如來知見、力量、一切無所畏的力量，這種要讓眾生能夠了解，無法了解。所以如來以大慈悲力拔眾生苦。
如來以大慈悲力
拔眾生苦
與眾生樂
依然復作是念
終難暢本懷說真實
非得施權不可
因眾生根機不堪受
故如來復作是念
佛陀必定要再運用大慈悲，那個耐心、耐力，在眾生迷途中用心，要如何來為他拔苦。所以要拔眾生苦，他就要先讓眾生安心，願意來相信、來信受。雖然眾生已經是接受了，佛陀用三乘法隨眾生根機，雖然眾生是接受了，不過，佛陀還是認為，眾生一定要接受法髓之後，真正自己有那分智慧，才有辦法了脫生死，因為這樣佛陀希望眾生能夠究竟解脫，佛才要再「依然復作是念」。
因為「終難暢本懷說真實」，四十多年了，這已經表示著佛陀，已經等待四十多年了，也是這樣循循善誘，眾生僅只是安住、相信，但是還未能將那個真實法，能夠入心，所以佛陀還沒辦法，去暢他的本懷，說真實法。這是佛陀的無奈，「非得施權不可」，所以還是繼續施權，所以「因眾生根機不堪受」，所以如來還要不斷「作是念」。
「若我但以神力及智慧力」。我若這樣直接，直接用神力、智慧力，這是佛陀要如何，這個神通的力量，與智慧的力量，能夠這樣度入眾生心去呢？「佛以悲智思惟，眾生何能體佛語意」，眾生要如何才能夠體會到佛陀的本懷，內心說出來語言的意思，到底眾生的根機，是不是有辦法體會呢？所以因為這樣，才「復作是念」。這是佛陀的心。有時候想起來，真的是很無奈。
佛以悲智思惟
眾生何能體佛語意
復作是念
若我但以神力
及智慧力
神力合上悲智雙運
如雙手合而為一
更增有力
佛對眾生「作是念」，「復作是念」，這個「所作」的，就是評估眾生的根機。所以，「若我但以神力及智慧力」，這個「神力」，神力若能夠合上悲智雙運，這就像我們二隻手，合起來為一，這樣的力量就大。你做事情，光是用一隻手能做得妥當嗎？一定要伸出雙手來，悲、智合一，這樣將它增起來，更加有力量。「神力」的意思，就是說「合上悲智雙運，如雙手合而為一更增有力」。
「神」就是「妙用不測之義」，這是一個很不可思議，這個妙用沒辦法去體會。這個「神的意思」，「力」就是通融在定慧中，我們這個力量，是我們在與神、力會合起來，發揮出來，就像聽法，我說話，你們聽到了，一句話，不只是坐在這個地方的範圍，聽得到，我們透過了科技，已經將這個法傳遍了幾個國家，同在這個時候多少人聽得到啊！這種通融自在的力量，這就是在天地之間，沒有不可能的事情，凡事都是可能，這只要我們在智慧定力中。
神力：
神為妙用不測之義
力為通融自在之義
是在定慧中得
通融自在神力
凡事就是要專心去發展、去發明、去發見，使用出來的力量，這種從智慧中，從定慧，就是要發明一項事情，那個心也要很專注；專注就是定力，這樣發揮他的智慧，能夠將天地萬物種種的功能，這樣精練出來，合而為一，這種通融自在的神力。
不只是用神力，還要用智慧。智慧，必定要秉慈運悲。秉持著這個慈，為了疼惜天下眾生，眾生的苦難，所以運用這分悲的力量，所以叫做悲智。所以這是佛「諸佛菩薩必具二種德性」，諸佛菩薩他必定要有這個悲智。
悲智：
是諸佛菩薩必具
二種德性
也叫做悲智二門
智是上求菩提
屬於自利
悲是下化眾生
屬於利他
佛陀的智慧，覺悟之後的智慧，他還是希望我們人人，能夠契佛的心理，能夠對佛陀的本懷說出來的話，能夠契合，契佛心智。像這樣能夠契佛心智的人，叫做菩薩。了解佛陀的內心本懷，佛陀為眾生，要安住眾生，希望眾生能夠，用這分了解的心態，這樣合於法來實行這條菩提道，這就是菩薩。所以唯有能夠志同道合，就是菩薩，與佛的志向，才能夠一起走這條路。
所以為諸佛菩薩，所具足二種的德，他的本性，他的德。所以常常說佛心，心中有佛、行中有法，行如法，這就是菩薩與佛，志同道合，契合起來，所以能夠聽法再轉法輪，這叫做悲智二門。必定要有慈悲，必定要有智慧，慈悲、智慧，是佛菩薩必具，具有。
所以智就是「上求菩提」，是屬於自利。菩薩，我們要學菩薩道，已契合佛的心意，我們就要行菩薩道，要不斷「智」，就是上求菩提，那就是自利。我們求法是自利自己。
所以悲是「下化眾生」，因為不忍眾生還在迷途中，所以菩薩要不斷向上求法，用什麼方法來救度眾生。眾生苦難，愚癡迷茫，一定要用「法」度，所以這叫做利他。
再來捨於方便，「為諸眾生况如來知見、力」。
佛捨於方便
直讚如來覺性慧海
以顯示諦理知見力
及智慧力
佛陀本來是要告訴大家：「你們也有，你們也是一樣，你我全都一樣本具佛性。」不過我們聽不懂。佛陀感覺，人生在這當中，還有多少時間呢？所以，為未來的眾生，還是要開啟這道門，「捨於方便，直讚如來覺性慧海」。
佛陀在《法華經》這個當中，開始就是先告訴大家，過去所說的是方便法，是羊車、鹿車，適應眾生的根機。這時候，應該大家要了解，還有更大的車，能夠自利，還能夠利他；自己能夠到達，別人也能夠到達。所以他就一直，在稱讚如來覺性慧海。
如來的覺性，只要我們人人能夠，契合佛的心意、佛所說語意若能夠了解，我們也是能夠得到這個智慧。這個覺性慧海，我們人人本具。這就是顯示諦理知見的力量。佛陀就是要告訴我們這些話，這就是智慧的力量。
這個神通、智慧，神通能夠融通一切，而且那個力量是不可測。既然不可測，我也沒辦法可說，只好就是大家要去了解，在我們的生活中、我們的環境中，人人都具有這種不可思議。
所以佛陀他能夠，用很多的妙法來譬喻，所以有「無所畏」，什麼叫做「無所畏」呢？是眾生不能了解，所以，「不能以是得度」。因為我們不能了解，所以沒辦法得度。
「無所畏力」，就讚歎佛如來知見的勝妙的境界。這只是隨己語意境說，這個境界，隨佛陀自己的心懷，他的境界。
無所畏力，
即但讚歎如來
知見之勝妙
而是隨己語意境說
即是佛慈悲平等
真實法
若說這些話，說出了讚歎佛的境界，讚歎佛那個神力、智慧力。若是這樣，不用方便法，根本這些眾生，都沒辦法體會佛。佛若只隨他自己，「隨己語意」的境說法，這些眾生是沒辦法去體會。
但是，佛陀真正要說的話，那就是佛的「慈悲平等真實法」。佛陀要我們了解，我們要培養慈悲心起來，因為這是一個平等真實法。生命全都是平等。雖然是很複雜，但是是這麼平等的法，這是如來那個勝妙的境界，對眾生法，通納入了就是一乘法。這就是佛陀的心境，要讓眾生了解，沒那麼容易。
又再說「無所畏」，就是菩薩，到菩薩的境界，他契合佛的心態了，所以菩薩也已經與佛差不多，如何來「旋轉知見」，我們眾生的知見，「執有耽著復為真空」，這是佛菩薩的境界。
又無所畏
謂菩薩能旋轉知見
以執有耽著
復為真空
能令眾生
設入災境危難
救拔眾生
是為無畏
菩薩在這個眾生群中，他有辦法去旋轉這個知見，轉迷為悟，叫做「旋轉知見」就是轉眾生迷而執著轉為真空。
我們若沒有看開，我們常常都說：「哎呀，看開。」看開，除非要用真空的道理，何必計較呢？這就是菩薩的力量，他的智慧有辦法已經接近佛了，所以他有辦法轉迷為悟，旋轉知見，以執有耽著將它轉為真空。這是菩薩運用的方法。
「能令眾生，設入災境危難」，也有辦法去「救拔眾生」。確實，只要我們能夠，捨去了自己執著的見解，知道眾生的苦難。假設進入到那個災難境界，那個災難的境界，有危、有艱難，但是他有方法，去拔除眾生的苦難。這就是無所畏的力量，這就是菩薩。
所以眾生的意根不堪接受，平常的人不堪接受，所以不能得度。若是不能接受的人，他連做都不願意做，連讚歎一句都不願意，這種的眾生，哪有辦法可以得度呢？所以，佛陀必定要用種種方法，循循善誘。因為這個真實法，沒辦法直接到眾生的心，因為「法不隨順根性」，不隨順著眾生的根性，「所以不能利益眾生」。
各位菩薩，真的是法很深奧，要如何說到讓大家能夠體會、能夠了解，實在很困難。要聽法的人，也要很用心、有定力，也要有感觸，才有辦法體會到。總而言之，大家要慎思量，多用心。
Explanations by Master Cheng-Yan
Subject: Relieve Suffering with Compassion and Wisdom (悲智拔眾苦)
Date:June.22. 2015
“Giving peace and joy to all sentient beings is His loving-kindness. Relieving all the suffering of sentient beings is His compassion. With the power of patience, the Buddha does not abandon sentient beings to a mistaken path. With the great power of wisdom, He gives wondrous provisional teachings.”
I want to help everyone better understand that the Buddha came to this world for one great cause, to help sentient beings who are deluded, who greedily cling to this world, who continue to create karma. So, His one great cause was to teach the Dharma in the hope that everybody could comprehend the meanings behind His words. However, sentient beings are severely afflicted, so realizing the meaning behind His words is extremely difficult for them.
So, the Buddha had to first exercise His loving-kindness and compassion. For sentient beings to listen to His words, clearly understand them and take them to heart, first the Buddha had to settle their minds. Once their minds were peaceful and stable, they felt happy. So, He first practiced loving-kindness, then He exercised compassion since sentient beings’ suffering had to be relieved. In addition to bringing peace to their minds, the Buddha continued to help them understand the source of human suffering. He hoped everybody could understand where suffering comes from. This was why He never stopped hoping that people would walk the Bodhisattva-path to experience the suffering of sentient beings.
To understand the source of suffering, one must have personal experience with it. Otherwise, we may say to someone, “Life is ‘suffering,’ which comes from ‘causation’.” How did this “causation” come about? That person would not understand. This is why we have to go among people [to learn].
So, the Buddha constantly teaches us the Bodhisattva Way. To practice the Bodhisattva Way, we must go among people and relieve their suffering and hardship. As we exercise loving-kindness and compassion, we must have “the power of patience” and never abandon sentient beings. No matter how hard things are, we must persevere.
For this reason, “With the great power of wisdom, He gives wondrous provisional teachings.” This is the one great cause for which the Buddha came to this world.
The previous sutra passage states, “Sariputra, the Buddha saw this and thus had this thought, ‘As a father to all sentient beings, I should relieve their suffering and give them the infinite and boundless joy of the Buddha’s wisdom for them to play with.”
The Buddha and sentient beings are connected through the Dharma-essence and wisdom-life. The Buddha, for the sake of all sentient beings, came to share the Dharma-essence with us to help us revitalize our wisdom-life. Therefore, the Buddha said, “As a father to all sentient beings, I should relieve their suffering.” What He gave to sentient beings was the infinite and boundless joy of His awakened wisdom. This is what the Buddha wanted to do for sentient beings. Today, let us discuss the following passage.
“Sariputra, the Tathagata then had this thought, ‘If I simply used my spiritual powers and my powers of wisdom but set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views, powers and fearlessness, sentient beings would not be able to attain liberation through this.”
This is sad. After the Buddha attained enlightenment, He wanted to quickly infuse sentient beings with this Dharma-essence. However, the ignorance of sentient beings is too severe. Before they can accept the Dharma-essence, they need to spend some time treating their mental ailments. This is why the Buddha established skillful means for them. If the Buddha directly taught [the True Dharma], they would not be able to accept it.
So, the Buddha could not praise the Tathagata’s understanding and views, powers and fearlessness.
If this was how He taught to help them understand, they would not be able to understand.So, He relieved their suffering with the power of loving-kindness and compassion.
With the power of loving-kindness and compassion, the Tathagata relieved sentient beings’ suffering and gave sentient beings joy.However, He still had this thought.As it was ultimately difficult to express His intent and teach the True Dharma it was necessary to give provisional teachings.Because sentient beings’ capacities were incapable of accepting [the great teachings], the Tathagata had this thought.
The Buddha had to further exercise great loving-kindness and compassion, as well as patience.
As sentient beings are lost, He mindfully figured out how to free them from that state.To relieve the suffering of sentient beings, He had to first help bring them peace of mind so they would be willing to believe and accept what He taught.
Although sentient beings have already accepted the Three Vehicle He taught according to their capabilities, although they could accept these, the Buddha still believed that they needed to accept the Dharma-essence so they could truly develop the wisdom to transcend cyclic existence.
Because the Buddha hoped they would ultimately attain liberation, “the Tathagata had this thought. It was ultimately difficult to express His intent and teach the True Dharma.”
This was the case for more than 40 years.This means the Buddha had already waited for more than 40 years.As He patiently guided sentient beings, they simply developed stability and faith.However, they were still unable to take the True Dharma to heart.
So, the Buddha still could not freely carry out His original intent to expound the True Dharma.
There was nothing else the Buddha could do, so “It was necessary to give provisional teachings.”He had to continue to give provisional teachings.“Sentient beings’ capacities were incapable of accepting [great teachings].”
So, the Tathagata continued to “have this thought, If I simply used my spiritual powers my powers of wisdom…”
He thought about directly using.His spiritual powers and power of wisdom.How could the Buddha utilize.
His spiritual powers and power of wisdom to help them internalize [the True Dharma]?“With compassion and wisdom, the Buddha considered how sentient beings would be able to realize the meaning behind His words.”
How would sentient beings be able to realize the Buddha’s original intent and the meaning behind the words He spoke?Did they actually have the capabilities to comprehend what He said?For this reason, He “had this thought”.This was the Buddha’s state of mind.Sometimes when I think about it, I empathize with His dilemma.
With compassion and wisdom, the Buddha considered how sentient beings would be able to realize the meaning behind His words.
Thus He had this thought, “If I simply used my spiritual powers” and my powers of wisdom…”
When spiritual powers are used with the power of compassion and wisdom, they are like two hands working as one.They are even more powerful.
The Buddha “had this thought” for sentient beings.
“Thus He had this thought.”This thought was based on His assessment of their capabilities.“If I simply used my spiritual powers and my powers of wisdom…”If spiritual powers can be used in conjunction with our compassion and wisdom, that will be like using our two hands together.Then there will be much we can do.
When we do things, can we do them easily with just one hand?We must use both of our hands.By combining our compassion and wisdom, we can do even more and will be even more powerful.This means that, when “spiritual powers are used with the power of compassion and wisdom, they are like two hands working as one. They are even more powerful.” “Spiritual” means “Their wondrous use is unfathomable.”This is truly inconceivable; people cannot comprehend this wondrous use.This is the meaning of “spiritual”.
“Powers” are what allow us to flexibly succeed with Samadhi and wisdom.Our power comes from uniting our spiritual and [physical] powers and putting them to use.
Take listening to the Dharma, for example.When I speak, you can hear what I say.My words are not only heard by the people sitting here.Through modern technology, this Dharma can spread across so many countries to be heard by so many people at the same time.With these free and flexible spiritual powers, in this world, there nothing we cannot do.
Anything is possible as long as we have wisdom and the power of Samadhi.
Spiritual powers:
Spiritual means its wondrous use is unfathomable; powers are what can freely and flexibly succeed.
Through Samadhi and wisdom we can attain.
To develop anything we must focus; we must invent and discover. The power we exercise comes from wisdom and Samadhi. In order to invent something, we must concentrate. Concentration is the power of Samadhi. By exercising our wisdom in this way, we will be able to figure out the functions of all things in the world and bring out the best in them. With spiritual powers we are flexible and free. In addition to applying our spiritual powers, we also need to apply our wisdom. To have wisdom, we must exercise loving-kindness and compassion. With loving-kindness, we cherish all sentient beings. Since they are suffering, we exercise the power of compassion. Then we have both compassion and wisdom.
This is why the Buddha said, “These are the two kinds of virtuous natures that Buddhas and Bodhisattvas must be replete with”. All Buddhas and Bodhisattvas must have compassion and wisdom.
Compassion and wisdom: These are the two kinds of virtuous natures that all Buddhas must be replete with, also called the two doors of compassion and wisdom. Wisdom is seeking the Buddha’s Way and is considered benefiting oneself. Compassion is transforming sentient beings and is considered benefiting others.
The Buddha, with the wisdom He attained upon enlightenment, still hopes everyone can be in accord with His state of mind. He hopes we can connect with the words He spoke from His heart and connect with His wisdom. Those who can be in accord with His wisdom are called Bodhisattvas. They understand the Buddha’s original intent, how, for the sake of sentient beings, the Buddha stabilized their minds in the hope they could understand [the teachings] and practice the One Dharma to walk the Bodhisattva-path.
By doing this, they are Bodhisattvas. Only those who share this mission and path are Bodhisattvas. With the same mission as the Buddha, they can walk this path together with Him.
All Buddhas and Bodhisattvas are replete with two kinds of virtues. This is His intrinsic nature and virtue. I often mention the Buddha-mind. When the Buddha is in our hearts, the Dharma will be in our actions; we will act according to the Dharma. This is how Buddhas and Bodhisattvas share the same mission and path. They are in accord with each other, so they are able to listen to the Dharma and turn the Dharma-wheel. These are the two doors of compassion and wisdom. We must have compassion, and we must have wisdom. Compassion and wisdom are essential qualities that all Buddhas and Bodhisattvas must have.
Wisdom comes from “seeking the Buddha’s Way” and is considered benefiting oneself. To be Bodhisattvas, we must learn the bodhisattva-path. After we are in accord with the Buddha’s mind, we must walk the Bodhisattva-path and never stop [cultivating] our wisdom. This means we need to seek Bodhi, which is benefiting ourselves. We seek this Dharma to benefit ourselves. Compassion comes from “transforming sentient beings”. They cannot bear for sentient beings to remain lost and deluded, so Bodhisattvas constantly seek the Dharma to learn methods to save and transform all beings. Sentient beings suffer because they are lost and deluded, so we must use the Dharma to transform them. This is considered benefiting others.
Next, “If I set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views…”.
For the Buddha to set aside skillful means and directly praise the awakened Tathagata-nature and ocean of wisdom, He would manifest His power of the understanding and view of truth and His powers of wisdom.
The Buddha originally wanted to tell everyone, “Your also possess these. You are the same. You and I both intrinsically have Buddha-nature”. However, we could not understand this. The Buddha was starting to wonder, “How much more time do I have in this world? So, for the sake of future sentient beings. He decided to open this spiritual path. “The Buddha set aside skillful means and directly praised the awakened. Tathagata-nature and ocean of wisdom”.
When the Buddha expounded the Lotus Sutra, at the beginning He told everybody that His past teachings had been skillful means, which, like the sheep-cart and deer-cart, suited the capabilities of sentient beings. At this assembly, everyone needed to understand that there was an even bigger cart, which could benefit them as well as other people. Not only could they reach their destination, other people could, too.
So, the Buddha kept praising the “awakened Tathagate-nature and ocean of wisdom”. The Tathagata-nature is realizable as long as we can be in accord with the Buddha’s mind. If we can understand the meaning of His words, we can also attain this wisdom.
We all intrinsically have this awakened nature and ocean of wisdom. This comes from the power of the understanding and view of truth. This is what the Buddha wanted to say to us. This is the power of wisdom. [The Buddha has] spiritual powers and wisdom. Spiritual powers can encompass everything, and they are unfathomable.
Since they are unfathomable, I cannot explain them. Everyone needs to understand for themselves that in our daily living, as we interact with surroundings, we all have these incredible [powers]. The Buddha can use wondrous teachings to provide us with analogies.
He also has fearlessness. What does it mean to be fearless? Sentient beings cannot understand this, so they “would not be able to attain liberation through this.” Because we cannot understand, we cannot be transformed.
“The power of fearlessness” is praise for the Tathagata’s exceptional state of understanding and views, when “The Buddha spoke in accord with His state of mind and what He wanted to say.”
In this state, the Buddha acted according to His own intentions. Through His words, He expressed praise for the state of the Buddha and His spiritual powers and the power of wisdom. If the Buddha had not used skillful means, sentient beings would not have any way to comprehend what He said.
If the Buddha only taught in accord with His state mind and what He wanted to say, sentient beings would not be able to comprehend. What the Buddha really wanted to share is “the True Dharma on compassion and impartiality.”
So, the Buddha wants us to understand that we must cultivate our compassion because the True Dharma teaches us to be impartial. All living beings are equal. Though the world is complicated, the Dharma applies equally to all.
The Tathagata, in His exceptional and wondrous state, can encompass everything in the One Vehicle Dharma.This is the Buddha’s [impartial] state of mind, but helping sentient beings understand it is not easy matter.
When we reach a state of “fearlessness,” the state of Bodhisattvas, we are in accord with the Buddha’s mind. So Bodhisattvas are similar to Buddhas. they know “how to transform the understanding and views” of sentient beings and “take attachment to existence, etc., and transform them into true emptiness.” This is the state of Buddhas and Bodhisattvas.
Fearlessness also refers to how Bodhisattvas can transform understanding and views so they can take attachments to existence, etc., and transform them into true emptiness. Thus they can enable sentient beings to [safely] enter situations of disaster and danger to relive the suffering of sentient beings. This is the fearlessness of the Bodhisattvas.
Bodhisattvas, while among sentient beings, have the means to transform their understanding and views, turning them from delusion to awakening. This is “transform the understanding and views so they are transformed from deluded attachments into true emptiness.
We may not be able see through things. We often says, “You need to see through things and let go.” To let go, we must apply the principle of true emptiness. “Why take issue over this?” This shows the power of Bodhisattvas.
Their wisdom can approach that of the Buddha’s, so they can turn delusion into awakening and transform understandings and views. Then those attached to existence and dallying. This is the method used by Bodhisattvas.
“This allows sentient beings to [safely] enter situations of disaster and danger.” They will also be able to relieve the suffering of sentient beings.”
Indeed, as long as we can let go of the perspectives we are attached to, we can understand the suffering of sentient beings. When we enter a disaster area, there may be hazards and difficulties. But Bodhisattvas have ways to eliminate suffering of sentient beings. This is the power of fearlessness. This is what Bodhisattvas do.
The minds of sentient beings may not be able to accept the teachings. Normal people are unable to accept them, so they cannot be transformed. If people cannot accept the Dharma, they will not be willing to practice it, or even praise it. How can sentient beings like this be transformed? This is why the Buddha has to use various methods to patiently guide them. The true Dharma cannot directly enter the minds of sentient beings because “the Dharma does not adapt to the capabilities of sentient beings.” If it does not adapt to their capacities. “It cannot benefit sentient beings.”
Dear Bodhisattvas, the Dharma is truly profound and wondrous. Teaching in ways that everyone can comprehend is indeed very difficult. Those who listen to the Dharma must also be mindful and use the power of Samadhi. They must also experience it so they will be able to comprehend the teachings.
In conclusion, everyone needs to think carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「與一切眾生安樂謂之慈，拔一切眾生苦難稱為悲，持忍力不捨眾生入迷途，秉持大智慧念力施妙權。」
⊙「舍利弗！佛見此已，便作是念：我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。」《法華經譬喻品第三》
⊙「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」《法華經譬喻品第三》
⊙如來以大慈悲力拔眾生苦，與眾生樂。依然復作是念：終難暢本懷說真實，非得施權不可，因眾生根機不堪受；故如來復作是念。
⊙佛以悲智思惟，眾生何能體佛語意，復作是念：若我但以神力及智慧力，神力合上悲智雙運，如雙手合而為一更增有力。
⊙神力：神，為妙用不測之義；力，為通融自在之義。是在定慧中得通融自在神力。
⊙悲智：是諸佛菩薩必具二種德性，也叫做悲智二門。智是上求菩提，屬於自利；悲是下化眾生，屬於利他。
⊙佛捨於方便，直讚如來覺性慧海，以顯示諦理知見力，及智慧力。
⊙無所畏力，即但讚歎如來知見之勝妙，而是隨己語意境說，即是佛慈悲平等真實法。
⊙又無所畏，謂菩薩能旋轉知見，以執有耽著復為真空。能令眾生，設入災境危難，救拔眾生，是為無畏。
【證嚴上人開示】
「與一切眾生安樂謂之慈，拔一切眾生苦難稱為悲，持忍力不捨眾生入迷途，秉持大智慧念力施妙權。」
與一切眾生安樂
謂之慈
拔一切眾生苦難
稱為悲
持忍力不捨眾生
入迷途
秉持大智慧念力
施妙權
也就是要大家更加了解，佛陀來人間就是一大事因緣，為了眾生迷了，貪著在人間，不斷造業，所以一大事就是來說法，希望人人能夠體會佛語，佛陀所說的語言涵義能夠了解。不過，眾生煩惱太重了，要體會到佛心語意，實在是很大困難，所以佛陀不得不秉慈施悲。
佛陀要眾生能夠聽他的話，能清楚、能入心，他一定要先安眾生的心，讓眾生能夠安穩、能夠快樂，所以第一項就是要秉慈，才開始來用悲，因為眾生這個苦必定要拔除。所以佛陀除了先安了眾生的心，接下來就是要不斷，讓眾生能了解，人間的苦的來源，希望人人知道，苦的來源是如何來？才不厭其煩，希望眾生要走入菩薩道，去體會眾生苦。這種苦的來源必定要有感觸，要不然，告訴他人生是「苦」，從「集」來。如何「集」？不了解。所以必定要入群眾中去。
所以佛陀不斷，來向我們說菩薩法。菩薩法一定要入人群，要拔一切眾生的苦難，要秉慈運悲，一定要「持忍力」。不捨眾生，不論怎麼辛苦，還是同樣要堅持下去，所以要，「秉持大智慧念力施妙權」，這是佛陀來人間的一大事因緣。
所以前面的(經)文，「舍利弗！佛見此已，便作是念：我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。」
舍利弗
佛見此已
便作是念
我為眾生之父
應拔其苦難
與無量無邊
佛智慧樂
令其遊戲
《法華經譬喻品第三》
這種佛與眾生的關係，那就是法髓慧命的關係。佛陀是為天下眾生，要來傳他的法髓，讓我們的慧命重生。所以說，「我為眾生之父，應拔其苦難」，應該要給他們的，就是無量無邊，佛所覺悟的智慧與快樂。這是佛陀對眾生的心態。
今天我們再開始說，「舍利弗！如來復作是念：若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力、無所畏者，眾生不能以是得度。」
舍利弗
如來復作是念
若我但以神力
及智慧力
捨於方便
為諸眾生
讚如來知見、
力、無所畏者
眾生不能以是得度
《法華經譬喻品第三》
很無奈！佛陀成佛之後，就應該要將他的內心，他的法髓趕緊輸送給眾生，但是眾生的無明太重了，要他能接受這個法髓，必定要再經過一段了時間，還是一樣要療治眾生的心病，所以才為眾生要再開方便法，要不然佛陀是直接這樣說出去，但是眾生就是沒辦法接受。所以，佛陀沒辦法，從讚歎如來知見、力量、一切無所畏的力量，這種要讓眾生能夠了解，無法了解。所以如來以大慈悲力拔眾生苦。
如來以大慈悲力
拔眾生苦
與眾生樂
依然復作是念
終難暢本懷說真實
非得施權不可
因眾生根機不堪受
故如來復作是念
佛陀必定要再運用大慈悲，那個耐心、耐力，在眾生迷途中用心，要如何來為他拔苦。所以要拔眾生苦，他就要先讓眾生安心，願意來相信、來信受。雖然眾生已經是接受了，佛陀用三乘法隨眾生根機，雖然眾生是接受了，不過，佛陀還是認為，眾生一定要接受法髓之後，真正自己有那分智慧，才有辦法了脫生死，因為這樣佛陀希望眾生能夠究竟解脫，佛才要再「依然復作是念」。
因為「終難暢本懷說真實」，四十多年了，這已經表示著佛陀，已經等待四十多年了，也是這樣循循善誘，眾生僅只是安住、相信，但是還未能將那個真實法，能夠入心，所以佛陀還沒辦法，去暢他的本懷，說真實法。這是佛陀的無奈，「非得施權不可」，所以還是繼續施權，所以「因眾生根機不堪受」，所以如來還要不斷「作是念」。
「若我但以神力及智慧力」。我若這樣直接，直接用神力、智慧力，這是佛陀要如何，這個神通的力量，與智慧的力量，能夠這樣度入眾生心去呢？「佛以悲智思惟，眾生何能體佛語意」，眾生要如何才能夠體會到佛陀的本懷，內心說出來語言的意思，到底眾生的根機，是不是有辦法體會呢？所以因為這樣，才「復作是念」。這是佛陀的心。有時候想起來，真的是很無奈。
佛以悲智思惟
眾生何能體佛語意
復作是念
若我但以神力
及智慧力
神力合上悲智雙運
如雙手合而為一
更增有力
佛對眾生「作是念」，「復作是念」，這個「所作」的，就是評估眾生的根機。所以，「若我但以神力及智慧力」，這個「神力」，神力若能夠合上悲智雙運，這就像我們二隻手，合起來為一，這樣的力量就大。你做事情，光是用一隻手能做得妥當嗎？一定要伸出雙手來，悲、智合一，這樣將它增起來，更加有力量。「神力」的意思，就是說「合上悲智雙運，如雙手合而為一更增有力」。
「神」就是「妙用不測之義」，這是一個很不可思議，這個妙用沒辦法去體會。這個「神的意思」，「力」就是通融在定慧中，我們這個力量，是我們在與神、力會合起來，發揮出來，就像聽法，我說話，你們聽到了，一句話，不只是坐在這個地方的範圍，聽得到，我們透過了科技，已經將這個法傳遍了幾個國家，同在這個時候多少人聽得到啊！這種通融自在的力量，這就是在天地之間，沒有不可能的事情，凡事都是可能，這只要我們在智慧定力中。
神力：
神為妙用不測之義
力為通融自在之義
是在定慧中得
通融自在神力
凡事就是要專心去發展、去發明、去發見，使用出來的力量，這種從智慧中，從定慧，就是要發明一項事情，那個心也要很專注；專注就是定力，這樣發揮他的智慧，能夠將天地萬物種種的功能，這樣精練出來，合而為一，這種通融自在的神力。
不只是用神力，還要用智慧。智慧，必定要秉慈運悲。秉持著這個慈，為了疼惜天下眾生，眾生的苦難，所以運用這分悲的力量，所以叫做悲智。所以這是佛「諸佛菩薩必具二種德性」，諸佛菩薩他必定要有這個悲智。
悲智：
是諸佛菩薩必具
二種德性
也叫做悲智二門
智是上求菩提
屬於自利
悲是下化眾生
屬於利他
佛陀的智慧，覺悟之後的智慧，他還是希望我們人人，能夠契佛的心理，能夠對佛陀的本懷說出來的話，能夠契合，契佛心智。像這樣能夠契佛心智的人，叫做菩薩。了解佛陀的內心本懷，佛陀為眾生，要安住眾生，希望眾生能夠，用這分了解的心態，這樣合於法來實行這條菩提道，這就是菩薩。所以唯有能夠志同道合，就是菩薩，與佛的志向，才能夠一起走這條路。
所以為諸佛菩薩，所具足二種的德，他的本性，他的德。所以常常說佛心，心中有佛、行中有法，行如法，這就是菩薩與佛，志同道合，契合起來，所以能夠聽法再轉法輪，這叫做悲智二門。必定要有慈悲，必定要有智慧，慈悲、智慧，是佛菩薩必具，具有。
所以智就是「上求菩提」，是屬於自利。菩薩，我們要學菩薩道，已契合佛的心意，我們就要行菩薩道，要不斷「智」，就是上求菩提，那就是自利。我們求法是自利自己。
所以悲是「下化眾生」，因為不忍眾生還在迷途中，所以菩薩要不斷向上求法，用什麼方法來救度眾生。眾生苦難，愚癡迷茫，一定要用「法」度，所以這叫做利他。
再來捨於方便，「為諸眾生况如來知見、力」。
佛捨於方便
直讚如來覺性慧海
以顯示諦理知見力
及智慧力
佛陀本來是要告訴大家：「你們也有，你們也是一樣，你我全都一樣本具佛性。」不過我們聽不懂。佛陀感覺，人生在這當中，還有多少時間呢？所以，為未來的眾生，還是要開啟這道門，「捨於方便，直讚如來覺性慧海」。
佛陀在《法華經》這個當中，開始就是先告訴大家，過去所說的是方便法，是羊車、鹿車，適應眾生的根機。這時候，應該大家要了解，還有更大的車，能夠自利，還能夠利他；自己能夠到達，別人也能夠到達。所以他就一直，在稱讚如來覺性慧海。
如來的覺性，只要我們人人能夠，契合佛的心意、佛所說語意若能夠了解，我們也是能夠得到這個智慧。這個覺性慧海，我們人人本具。這就是顯示諦理知見的力量。佛陀就是要告訴我們這些話，這就是智慧的力量。
這個神通、智慧，神通能夠融通一切，而且那個力量是不可測。既然不可測，我也沒辦法可說，只好就是大家要去了解，在我們的生活中、我們的環境中，人人都具有這種不可思議。
所以佛陀他能夠，用很多的妙法來譬喻，所以有「無所畏」，什麼叫做「無所畏」呢？是眾生不能了解，所以，「不能以是得度」。因為我們不能了解，所以沒辦法得度。
「無所畏力」，就讚歎佛如來知見的勝妙的境界。這只是隨己語意境說，這個境界，隨佛陀自己的心懷，他的境界。
無所畏力，
即但讚歎如來
知見之勝妙
而是隨己語意境說
即是佛慈悲平等
真實法
若說這些話，說出了讚歎佛的境界，讚歎佛那個神力、智慧力。若是這樣，不用方便法，根本這些眾生，都沒辦法體會佛。佛若只隨他自己，「隨己語意」的境說法，這些眾生是沒辦法去體會。
但是，佛陀真正要說的話，那就是佛的「慈悲平等真實法」。佛陀要我們了解，我們要培養慈悲心起來，因為這是一個平等真實法。生命全都是平等。雖然是很複雜，但是是這麼平等的法，這是如來那個勝妙的境界，對眾生法，通納入了就是一乘法。這就是佛陀的心境，要讓眾生了解，沒那麼容易。
又再說「無所畏」，就是菩薩，到菩薩的境界，他契合佛的心態了，所以菩薩也已經與佛差不多，如何來「旋轉知見」，我們眾生的知見，「執有耽著復為真空」，這是佛菩薩的境界。
又無所畏
謂菩薩能旋轉知見
以執有耽著
復為真空
能令眾生
設入災境危難
救拔眾生
是為無畏
菩薩在這個眾生群中，他有辦法去旋轉這個知見，轉迷為悟，叫做「旋轉知見」就是轉眾生迷而執著轉為真空。
我們若沒有看開，我們常常都說：「哎呀，看開。」看開，除非要用真空的道理，何必計較呢？這就是菩薩的力量，他的智慧有辦法已經接近佛了，所以他有辦法轉迷為悟，旋轉知見，以執有耽著將它轉為真空。這是菩薩運用的方法。
「能令眾生，設入災境危難」，也有辦法去「救拔眾生」。確實，只要我們能夠，捨去了自己執著的見解，知道眾生的苦難。假設進入到那個災難境界，那個災難的境界，有危、有艱難，但是他有方法，去拔除眾生的苦難。這就是無所畏的力量，這就是菩薩。
所以眾生的意根不堪接受，平常的人不堪接受，所以不能得度。若是不能接受的人，他連做都不願意做，連讚歎一句都不願意，這種的眾生，哪有辦法可以得度呢？所以，佛陀必定要用種種方法，循循善誘。因為這個真實法，沒辦法直接到眾生的心，因為「法不隨順根性」，不隨順著眾生的根性，「所以不能利益眾生」。
各位菩薩，真的是法很深奧，要如何說到讓大家能夠體會、能夠了解，實在很困難。要聽法的人，也要很用心、有定力，也要有感觸，才有辦法體會到。總而言之，大家要慎思量，多用心。
Explanations by Master Cheng-Yan
Subject: Relieve Suffering with Compassion and Wisdom (悲智拔眾苦)
Date:June.22. 2015
“Giving peace and joy to all sentient beings is His loving-kindness. Relieving all the suffering of sentient beings is His compassion. With the power of patience, the Buddha does not abandon sentient beings to a mistaken path. With the great power of wisdom, He gives wondrous provisional teachings.”
I want to help everyone better understand that the Buddha came to this world for one great cause, to help sentient beings who are deluded, who greedily cling to this world, who continue to create karma. So, His one great cause was to teach the Dharma in the hope that everybody could comprehend the meanings behind His words. However, sentient beings are severely afflicted, so realizing the meaning behind His words is extremely difficult for them.
So, the Buddha had to first exercise His loving-kindness and compassion. For sentient beings to listen to His words, clearly understand them and take them to heart, first the Buddha had to settle their minds. Once their minds were peaceful and stable, they felt happy. So, He first practiced loving-kindness, then He exercised compassion since sentient beings’ suffering had to be relieved. In addition to bringing peace to their minds, the Buddha continued to help them understand the source of human suffering. He hoped everybody could understand where suffering comes from. This was why He never stopped hoping that people would walk the Bodhisattva-path to experience the suffering of sentient beings.
To understand the source of suffering, one must have personal experience with it. Otherwise, we may say to someone, “Life is ‘suffering,’ which comes from ‘causation’.” How did this “causation” come about? That person would not understand. This is why we have to go among people [to learn].
So, the Buddha constantly teaches us the Bodhisattva Way. To practice the Bodhisattva Way, we must go among people and relieve their suffering and hardship. As we exercise loving-kindness and compassion, we must have “the power of patience” and never abandon sentient beings. No matter how hard things are, we must persevere.
For this reason, “With the great power of wisdom, He gives wondrous provisional teachings.” This is the one great cause for which the Buddha came to this world.
The previous sutra passage states, “Sariputra, the Buddha saw this and thus had this thought, ‘As a father to all sentient beings, I should relieve their suffering and give them the infinite and boundless joy of the Buddha’s wisdom for them to play with.”
The Buddha and sentient beings are connected through the Dharma-essence and wisdom-life. The Buddha, for the sake of all sentient beings, came to share the Dharma-essence with us to help us revitalize our wisdom-life. Therefore, the Buddha said, “As a father to all sentient beings, I should relieve their suffering.” What He gave to sentient beings was the infinite and boundless joy of His awakened wisdom. This is what the Buddha wanted to do for sentient beings. Today, let us discuss the following passage.
“Sariputra, the Tathagata then had this thought, ‘If I simply used my spiritual powers and my powers of wisdom but set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views, powers and fearlessness, sentient beings would not be able to attain liberation through this.”
This is sad. After the Buddha attained enlightenment, He wanted to quickly infuse sentient beings with this Dharma-essence. However, the ignorance of sentient beings is too severe. Before they can accept the Dharma-essence, they need to spend some time treating their mental ailments. This is why the Buddha established skillful means for them. If the Buddha directly taught [the True Dharma], they would not be able to accept it.
So, the Buddha could not praise the Tathagata’s understanding and views, powers and fearlessness.
If this was how He taught to help them understand, they would not be able to understand.So, He relieved their suffering with the power of loving-kindness and compassion.
With the power of loving-kindness and compassion, the Tathagata relieved sentient beings’ suffering and gave sentient beings joy.However, He still had this thought.As it was ultimately difficult to express His intent and teach the True Dharma it was necessary to give provisional teachings.Because sentient beings’ capacities were incapable of accepting [the great teachings], the Tathagata had this thought.
The Buddha had to further exercise great loving-kindness and compassion, as well as patience.
As sentient beings are lost, He mindfully figured out how to free them from that state.To relieve the suffering of sentient beings, He had to first help bring them peace of mind so they would be willing to believe and accept what He taught.
Although sentient beings have already accepted the Three Vehicle He taught according to their capabilities, although they could accept these, the Buddha still believed that they needed to accept the Dharma-essence so they could truly develop the wisdom to transcend cyclic existence.
Because the Buddha hoped they would ultimately attain liberation, “the Tathagata had this thought. It was ultimately difficult to express His intent and teach the True Dharma.”
This was the case for more than 40 years.This means the Buddha had already waited for more than 40 years.As He patiently guided sentient beings, they simply developed stability and faith.However, they were still unable to take the True Dharma to heart.
So, the Buddha still could not freely carry out His original intent to expound the True Dharma.
There was nothing else the Buddha could do, so “It was necessary to give provisional teachings.”He had to continue to give provisional teachings.“Sentient beings’ capacities were incapable of accepting [great teachings].”
So, the Tathagata continued to “have this thought, If I simply used my spiritual powers my powers of wisdom…”
He thought about directly using.His spiritual powers and power of wisdom.How could the Buddha utilize.
His spiritual powers and power of wisdom to help them internalize [the True Dharma]?“With compassion and wisdom, the Buddha considered how sentient beings would be able to realize the meaning behind His words.”
How would sentient beings be able to realize the Buddha’s original intent and the meaning behind the words He spoke?Did they actually have the capabilities to comprehend what He said?For this reason, He “had this thought”.This was the Buddha’s state of mind.Sometimes when I think about it, I empathize with His dilemma.
With compassion and wisdom, the Buddha considered how sentient beings would be able to realize the meaning behind His words.
Thus He had this thought, “If I simply used my spiritual powers” and my powers of wisdom…”
When spiritual powers are used with the power of compassion and wisdom, they are like two hands working as one.They are even more powerful.
The Buddha “had this thought” for sentient beings.
“Thus He had this thought.”This thought was based on His assessment of their capabilities.“If I simply used my spiritual powers and my powers of wisdom…”If spiritual powers can be used in conjunction with our compassion and wisdom, that will be like using our two hands together.Then there will be much we can do.
When we do things, can we do them easily with just one hand?We must use both of our hands.By combining our compassion and wisdom, we can do even more and will be even more powerful.This means that, when “spiritual powers are used with the power of compassion and wisdom, they are like two hands working as one. They are even more powerful.” “Spiritual” means “Their wondrous use is unfathomable.”This is truly inconceivable; people cannot comprehend this wondrous use.This is the meaning of “spiritual”.
“Powers” are what allow us to flexibly succeed with Samadhi and wisdom.Our power comes from uniting our spiritual and [physical] powers and putting them to use.
Take listening to the Dharma, for example.When I speak, you can hear what I say.My words are not only heard by the people sitting here.Through modern technology, this Dharma can spread across so many countries to be heard by so many people at the same time.With these free and flexible spiritual powers, in this world, there nothing we cannot do.
Anything is possible as long as we have wisdom and the power of Samadhi.
Spiritual powers:
Spiritual means its wondrous use is unfathomable; powers are what can freely and flexibly succeed.
Through Samadhi and wisdom we can attain.
To develop anything we must focus; we must invent and discover. The power we exercise comes from wisdom and Samadhi. In order to invent something, we must concentrate. Concentration is the power of Samadhi. By exercising our wisdom in this way, we will be able to figure out the functions of all things in the world and bring out the best in them. With spiritual powers we are flexible and free. In addition to applying our spiritual powers, we also need to apply our wisdom. To have wisdom, we must exercise loving-kindness and compassion. With loving-kindness, we cherish all sentient beings. Since they are suffering, we exercise the power of compassion. Then we have both compassion and wisdom.
This is why the Buddha said, “These are the two kinds of virtuous natures that Buddhas and Bodhisattvas must be replete with”. All Buddhas and Bodhisattvas must have compassion and wisdom.
Compassion and wisdom: These are the two kinds of virtuous natures that all Buddhas must be replete with, also called the two doors of compassion and wisdom. Wisdom is seeking the Buddha’s Way and is considered benefiting oneself. Compassion is transforming sentient beings and is considered benefiting others.
The Buddha, with the wisdom He attained upon enlightenment, still hopes everyone can be in accord with His state of mind. He hopes we can connect with the words He spoke from His heart and connect with His wisdom. Those who can be in accord with His wisdom are called Bodhisattvas. They understand the Buddha’s original intent, how, for the sake of sentient beings, the Buddha stabilized their minds in the hope they could understand [the teachings] and practice the One Dharma to walk the Bodhisattva-path.
By doing this, they are Bodhisattvas. Only those who share this mission and path are Bodhisattvas. With the same mission as the Buddha, they can walk this path together with Him.
All Buddhas and Bodhisattvas are replete with two kinds of virtues. This is His intrinsic nature and virtue. I often mention the Buddha-mind. When the Buddha is in our hearts, the Dharma will be in our actions; we will act according to the Dharma. This is how Buddhas and Bodhisattvas share the same mission and path. They are in accord with each other, so they are able to listen to the Dharma and turn the Dharma-wheel. These are the two doors of compassion and wisdom. We must have compassion, and we must have wisdom. Compassion and wisdom are essential qualities that all Buddhas and Bodhisattvas must have.
Wisdom comes from “seeking the Buddha’s Way” and is considered benefiting oneself. To be Bodhisattvas, we must learn the bodhisattva-path. After we are in accord with the Buddha’s mind, we must walk the Bodhisattva-path and never stop [cultivating] our wisdom. This means we need to seek Bodhi, which is benefiting ourselves. We seek this Dharma to benefit ourselves. Compassion comes from “transforming sentient beings”. They cannot bear for sentient beings to remain lost and deluded, so Bodhisattvas constantly seek the Dharma to learn methods to save and transform all beings. Sentient beings suffer because they are lost and deluded, so we must use the Dharma to transform them. This is considered benefiting others.
Next, “If I set aside skillful means, and for the sake of sentient beings praised the Tathagata’s understanding and views…”.
For the Buddha to set aside skillful means and directly praise the awakened Tathagata-nature and ocean of wisdom, He would manifest His power of the understanding and view of truth and His powers of wisdom.
The Buddha originally wanted to tell everyone, “Your also possess these. You are the same. You and I both intrinsically have Buddha-nature”. However, we could not understand this. The Buddha was starting to wonder, “How much more time do I have in this world? So, for the sake of future sentient beings. He decided to open this spiritual path. “The Buddha set aside skillful means and directly praised the awakened. Tathagata-nature and ocean of wisdom”.
When the Buddha expounded the Lotus Sutra, at the beginning He told everybody that His past teachings had been skillful means, which, like the sheep-cart and deer-cart, suited the capabilities of sentient beings. At this assembly, everyone needed to understand that there was an even bigger cart, which could benefit them as well as other people. Not only could they reach their destination, other people could, too.
So, the Buddha kept praising the “awakened Tathagate-nature and ocean of wisdom”. The Tathagata-nature is realizable as long as we can be in accord with the Buddha’s mind. If we can understand the meaning of His words, we can also attain this wisdom.
We all intrinsically have this awakened nature and ocean of wisdom. This comes from the power of the understanding and view of truth. This is what the Buddha wanted to say to us. This is the power of wisdom. [The Buddha has] spiritual powers and wisdom. Spiritual powers can encompass everything, and they are unfathomable.
Since they are unfathomable, I cannot explain them. Everyone needs to understand for themselves that in our daily living, as we interact with surroundings, we all have these incredible [powers]. The Buddha can use wondrous teachings to provide us with analogies.
He also has fearlessness. What does it mean to be fearless? Sentient beings cannot understand this, so they “would not be able to attain liberation through this.” Because we cannot understand, we cannot be transformed.
“The power of fearlessness” is praise for the Tathagata’s exceptional state of understanding and views, when “The Buddha spoke in accord with His state of mind and what He wanted to say.”
In this state, the Buddha acted according to His own intentions. Through His words, He expressed praise for the state of the Buddha and His spiritual powers and the power of wisdom. If the Buddha had not used skillful means, sentient beings would not have any way to comprehend what He said.
If the Buddha only taught in accord with His state mind and what He wanted to say, sentient beings would not be able to comprehend. What the Buddha really wanted to share is “the True Dharma on compassion and impartiality.”
So, the Buddha wants us to understand that we must cultivate our compassion because the True Dharma teaches us to be impartial. All living beings are equal. Though the world is complicated, the Dharma applies equally to all.
The Tathagata, in His exceptional and wondrous state, can encompass everything in the One Vehicle Dharma.This is the Buddha’s [impartial] state of mind, but helping sentient beings understand it is not easy matter.
When we reach a state of “fearlessness,” the state of Bodhisattvas, we are in accord with the Buddha’s mind. So Bodhisattvas are similar to Buddhas. they know “how to transform the understanding and views” of sentient beings and “take attachment to existence, etc., and transform them into true emptiness.” This is the state of Buddhas and Bodhisattvas.
Fearlessness also refers to how Bodhisattvas can transform understanding and views so they can take attachments to existence, etc., and transform them into true emptiness. Thus they can enable sentient beings to [safely] enter situations of disaster and danger to relive the suffering of sentient beings. This is the fearlessness of the Bodhisattvas.
Bodhisattvas, while among sentient beings, have the means to transform their understanding and views, turning them from delusion to awakening. This is “transform the understanding and views so they are transformed from deluded attachments into true emptiness.
We may not be able see through things. We often says, “You need to see through things and let go.” To let go, we must apply the principle of true emptiness. “Why take issue over this?” This shows the power of Bodhisattvas.
Their wisdom can approach that of the Buddha’s, so they can turn delusion into awakening and transform understandings and views. Then those attached to existence and dallying. This is the method used by Bodhisattvas.
“This allows sentient beings to [safely] enter situations of disaster and danger.” They will also be able to relieve the suffering of sentient beings.”
Indeed, as long as we can let go of the perspectives we are attached to, we can understand the suffering of sentient beings. When we enter a disaster area, there may be hazards and difficulties. But Bodhisattvas have ways to eliminate suffering of sentient beings. This is the power of fearlessness. This is what Bodhisattvas do.
The minds of sentient beings may not be able to accept the teachings. Normal people are unable to accept them, so they cannot be transformed. If people cannot accept the Dharma, they will not be willing to practice it, or even praise it. How can sentient beings like this be transformed? This is why the Buddha has to use various methods to patiently guide them. The true Dharma cannot directly enter the minds of sentient beings because “the Dharma does not adapt to the capabilities of sentient beings.” If it does not adapt to their capacities. “It cannot benefit sentient beings.”
Dear Bodhisattvas, the Dharma is truly profound and wondrous. Teaching in ways that everyone can comprehend is indeed very difficult. Those who listen to the Dharma must also be mindful and use the power of Samadhi. They must also experience it so they will be able to comprehend the teachings.
In conclusion, everyone needs to think carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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