20140513《靜思妙蓮華》相應起覺心（第303集）

月亮在周二五月 13, 2014 7:02 am 作了第 1 次修改

20140513《靜思妙蓮華》相應起覺心（第303集）

⊙「眾生聞諸佛菩薩法，讚歎菩提及一佛乘，聞已則得歡喜信樂，以此聞法為增上緣，樂佛大智發菩提心。」
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智。」《法華經方便品第二》
⊙聞法：聞教法也。《法華經•安樂行品》曰：「合掌讚佛，聞法歡喜。」一念相應，覺心初起。以遠離微細雜念故，得見心性。心即常住，名究竟覺。
⊙一切種智：三智之一。言能以一種之智，知一切諸佛之道法，又能知一切眾生之種種因緣。
⊙三智：世間智、出世間智、出世間上上智。
⊙世間智：謂凡夫、外道之智也。凡夫、外道等於一切法，種種分別，執著有無，而不能出離世間，是名世間智。
⊙出世間智：謂聲聞、緣覺之智也。以一切智，修四諦行，而能出離世間，是名出世間智。
⊙出世間上上智：謂佛、菩薩之智。由觀察一切諸法寂靜之相，不生不滅，得如來地。超出聲聞、緣覺之智，是名出世間上上智。

【證嚴上人開示】
「眾生聞諸佛菩薩法，讚歎菩提及一佛乘，聞已則得歡喜信樂，以此聞法為增上緣，樂佛大智發菩提心。」

眾生聞諸佛菩薩法
讚歎菩提及一佛乘
聞已則得歡喜信樂
以此聞法為增上緣
樂佛大智發菩提心

我們聽法，聽佛法，無不就是為了要取得佛法，讓我們能回歸我們與佛同等的，清淨佛性。所以，必定聽法要首先起歡喜心。對佛、菩薩法，我們要從內心讚歎菩提。讚歎就是歡喜，菩提就是覺道。我們聽，不只是我們自己歡喜而已，人與人之間都要互相讚歎，彼此來介紹。讚歎菩提，就是覺道，這條覺道方向在哪裡，我們自己內心要清楚，方向也要準確。

所以，一佛乘，一佛乘就是直接能知佛知見，我們能知道、瞭解佛知佛見。這是很重要。所以，聽法，我們若能重視一佛乘，佛知、佛見，我們用心聽，自然「聞已則得歡喜信樂」。只要我們有心，只要我們的方向是正確的，聽到此法，瞭解之後，絕對是歡喜。不歡喜，哪有辦法繼續，不斷受持下去？心若不歡喜，如何能一直守在這個法門呢？所以，我們一定要，培養這分歡喜信樂的心。

佛陀說法是對應根機。我們的根機若有立心、立願，決心向一佛乘，自然所聽到的菩提道，我們就會很歡喜，能信樂、歡喜，很相信又很歡喜。

「以此聞法為增上緣」。我們必定要多聽法，聽出了種種因緣，種種因緣，聽了之後，我們要去觀，用心去瞭解；「觀」就是深入瞭解。就如我們慈濟人在國際間，每個國家都有其國家的文化，每個國家都有貧與富。看他們拍回來的錄影帶、相片等等，經過他們的解釋，他們真的是腳踏到那個地方，人接觸到這樣的人，為這樣的苦難人如何的膚慰，那些苦難人如何心開意解。

瞭解了，真的人生是苦，苦不堪！菩薩道真的很需要。若要能救度人間，唯有人，人能救人間，要啟發他的菩薩心，行在菩薩道中，那些苦難人就能得救。理解了，理解佛陀，為什麼一直要教菩薩法。

這教菩薩法，就是佛陀，心，內心所保護著，最殷切的道理。就是要向大家開示，希望人人真正透徹，瞭解人生苦諦，甚至，苦是從「集」來，看到這集來的苦，能夠警惕：人生真的需要接受佛法的教育，「滅」就知道，應該要滅這個苦的方法，知道了，所以就修行於「道」。這就是聞法，「以此聞法為增上緣」。

聽法，最重要的就是要瞭解，很貼切這個道理，這全都是我們的增上緣。修行，我們若斷掉了增上緣，我們的見聞會很窄，道理無法印證。最重要的，我們聽法要有印證的道理，這叫做真實法。所以，聞法為增上緣，我們聽，聽人間的真實法。

所以，「樂佛大智發菩提心」。愈是看盡人間，愈接觸人群，對佛的大智慧愈生出那一分，無上的敬佩，就愈是會發菩提心。這個心，源源不斷，好像湧泉一樣，泉水不斷湧現出來，所以學佛，絕對不會懈怠。只要我們的法是正法，我們從正法的源頭——佛、菩薩法，我們就開始起歡喜、接受，而且時時讚歎，自我修學，也能引導人人，一起來修學佛的一乘法、一佛乘，這樣愈來會愈歡喜。

從自己開始，看到別人，這樣就是人與人之間，自然互相感恩、尊重，自然彼此之間，那分的無私大愛，不斷像湧泉一樣，這叫做歡喜信樂。信樂在所有的增上緣，這樣對佛法，我們就不會起懈怠，不會起懈怠的心，我們愈來愈歡喜，「樂佛大智」，愈歡喜佛的大智慧，我們能愈啟發我們的菩提心。

所以，經文開始又說：「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》

我們人人若能抱著這分歡喜心，佛陀所用種種譬喻、言辭，來為眾生說法，這些眾生，「是諸眾生」，自然「從佛聞法」，佛陀怎麼說的法，我們所聽到的，應該就是究竟，能夠聽到他很用心，用心，才能夠究竟。

聞法：
聞教法也
法華經安樂行品曰
合掌讚佛
聞法歡喜
一念相應
覺心初起
以遠離微細雜念故
得見心性
心即常住
名究竟覺

所以，此處所說的聞法，聽什麼法呢？就是聞教法，教我們的法。因為我們是要學，教是對學，我們想要學，所以就要有人教；我們要學佛，就要有人來教法，這是互相對待。我們學佛者能虔誠，講法的人就很認真，何況說佛說法，是他心所護念，一乘，一佛乘，那就是要教菩薩法。是佛陀所保護著，心所保護著的法，是多麼的寶貴啊！怎麼會只是讓我們來助道場，比較多人坐著來聽法，講的人比較有面子，是這樣嗎？絕對不是。

所以，是真正用心要學法的人，自然講法的人就會很用心，將所瞭解的，與大家很殷勤的分享，很認真的分享，何況佛說法的時代，眾生要聞法受教。這也是同樣的道理。

所以我們現在瞭解，聞法，就是聞教法，聽要教我們的方法，教我們如何成佛的方法。所以《法華經》〈安樂行品〉，就有一段（經）文：「合掌讚佛，聞法歡喜。」

我們從這段（經）文中，我們就瞭解，聽經是一種非常莊嚴、神聖的事情，我們必定要用很恭敬的心。這樣「合掌」就是表示恭敬，精進不敢懈怠，用這樣的心要來聽佛(說法)。而且「讚佛」，不只是聽，耳聞，口要讚歎，因為人能弘法，這就是我們聽法之後，也要與大家分享。

所以「合掌讚佛，聞法歡喜」，聽完之後，要起很歡喜的心。有的人會說：「聽就聽，歡喜，是那時候歡喜，歡喜又如何？」歡喜，歡喜就是表示，你真實的歡喜，就是法入心。聽佛(法)若沒有感受，就常常說就如水管，水管，這樣水流了就過了，哪有什麼好歡喜的？因為他沒有得到真實法。得到真實法的人，自然他光是想想就會覺得，這法妙哉！妙哉！很微妙的法，愈想愈歡喜。

所以，聽法若能常常歡喜，這就是表示法入心。這個心，「一念相應，覺心初起」。我們若聽法，法若有入心，初聞法的人，一聞就歡喜，這就表示一念相應。就是說，法與心相應。法與我們的那一念心合起來，這叫做「覺心初起」。聽到，有感覺，感覺到法，讓我們很歡喜。這是營養我們的慧命，讓我們的慧命有成長，所以「一念相應，覺心初起」。

「以遠離微細雜念（故）」，因為我們凡夫的煩惱，都是從很微細的雜念開始，一念貪心起，無明一起，貪、瞋、癡，非常的微細，在內心作祟。這種明明心就想要把它靜下來，但是人生很多雜念，很微妙的與法對立，法一直要發揮作用，但是雜念心不斷一直複製，所以讓我們的法，無法入心常住。這是我們凡夫最擔心的事情。這些煩惱若不去除，就是法要入心也難。

所以，因為他已經接觸了法，覺心初起，自然將那些微細雜念殺除掉。這必定要很勇健，心要很有勇氣。人家說「發心立願」，這就是大丈夫事。這發心立願很堅定，這念覺心自然就能殺除掉，微細雜念，自然我們的覺心，覺悟的心就慢慢一直生長起來，所以「得見心性」。自然煩惱所將我們掩蓋住的，把我們遮蓋住的，這本性有了覺心初起，就如陽光透露出來，那片雲，將我們蓋住的雲，慢慢它會開，所以「得見心性」。這微細雜念去除，我們就能見心性，得見心性。

我們原來的本性，原來是清淨，「心即常住」，這清淨心就常常在我們的內心，所以「名究竟覺」。這念心就是清淨心，如來的本性，自然我們會發現出來，這叫做究竟覺。

一切智，因為希望我們能，究竟得一切智，佛陀是為眾生來說法，眾生從佛聞法，能究竟得一切智。能夠究竟，就是盡，就是已經到盡頭了，從初覺一直到究竟覺。我們若無初覺，究竟(覺)還離很遠。所以，這究竟覺就是一切種智。

「一切種智」，就是三智之一。就是「以一種之智，知一切諸佛之道法，又能知一切眾生之種種因緣」。

一切種智：
三智之一
言能以一種之智
知一切諸佛之道法
又能知一切眾生之
種種因緣

這是三智之一，是一切種智，他能到達最究竟，瞭解一切種。

三智：
一、世間智
二、出世間智
三、出世間上上智

三智，第一種是「世間智」，世間智就是凡夫、外道的智。

世間智：
謂凡夫外道
之智也

凡夫、外道，凡夫，就是沒有修行的人。外道，不是學正法的人。如這些，世間種種，很複雜的煩惱，不正確的思想，世間這種世智辯聰，自己自以為是，這全叫做世間智。

凡夫外道等
於一切法
種種分別
執著有無
而不能出離世間
是名世間智

世間這種的種種分別、執著等等，這是無法出離世間的法，這叫做世間法。一直就是籠罩於世間中，在世間裡不明究竟的道理，不斷還是無法離開世間，而無法離開世間，是包括三途六道。總而言之，就是世智辯聰。

第二種，就是「出世間智」。我們瞭解了世間一切很複雜，這些事情我們都瞭解，自然我們就會警覺，警覺之後，自然我們就會想要出世間。

出世間智：
謂聲聞緣覺之智也
以一切智
修四諦行
而能出離世間
是名出世間智

第二「出世間智」，那就是聲聞、緣覺之智。聲聞就是聽「四諦法」來修行，緣覺是依「十二因緣法」，瞭解我們人生的去來，種種因緣。這都是在小乘開始修行，依據此法去修行的人，盼望能夠出世。知道世間是苦、無常，所以修行，所修的，他就會停滯於「四諦」、「十二因緣(法)」。

第三，是「出世間上上智」。

出世間上上智：
謂佛菩薩之智
由觀察一切諸法
寂靜之相
不生不滅
得如來地
超出聲聞緣覺之智
是名出世間上上智

出世間上上智，就是說，佛、菩薩之智。這就是佛與菩薩之智，「由佛、菩薩觀察一切諸法寂靜之相」，這是諸佛菩薩，他們能夠瞭解世間以外，有這樣諸法寂靜。那種寂靜的境界，在我們人人的內心，人人本具，只是我們還無法去領悟到，這個境界的寂靜。但是，諸佛菩薩，他們的心境，就是在這寂靜的境界之中，而且「不生不滅，得如來地」，這是諸佛菩薩的境界。

他不會受世間種種環境，來變異他們的心，所以那個心的堅固，所以入如來地是很堅固。這就是「一切種智」，這是超出了聲聞、緣覺的智慧，所以叫做「出世間上上智」。「出世間上上智」，就是「究竟一切種智」，這是諸佛菩薩的心境，是在寂靜的形態中。

所以我們學佛，就是要學我們的心，能夠到諸佛菩薩同等的境地，那就是如來地。道心堅固，才能到達如來地。這必定要我們人人時時要用心，聞法要起歡喜、恭敬心，才能真正進入到這種，寂靜清澄，志玄虛漠，自然不生不滅，這叫做如來地。請大家時時要多用心。

聞菩薩法生讚歎
樂佛大智菩提心

信佛，要培養歡喜信樂心，時時讚歎菩提就是覺道。
內心要清楚，方向要正確，立心立願於一佛乘。
聽法，了解後絕對是歡喜-一念相應，覺心初起。
否則就沒辦法不斷的受持。

聞法，即是聞教法。學佛，學者若虔誠，講者既認真
-合掌讚歎，聞法歡喜。

菩薩法，為佛陀內心所護念，最殷切的道理，
希望弟子真正了解‘苦集滅道’真諦。
「以此聞法為增上緣」。

聽法後，從人群中去印證佛的大智慧，
進而心生歡喜，恭敬。
「樂佛大智發菩提心」。

智慧，有三種：
1. 世間智：
凡夫外道之智。執著有無，世智辯聰
2. 出世間智：
聲聞緣覺之智。四諦十二因緣小乘教
3. 出世間上上智：(一切種智)
佛與菩薩之智。諸法寂靜，不生不滅

學佛。要學達到與佛心同等境地。
用心聞法，起歡喜恭敬心，才能真正進入如來地
-寂靜清澄，志玄虛漠。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: An Awakening Arises in Response (相應起覺心)
Date: May. 13. 2014

“When sentient beings hear the teachings of all Buddhas and Bodhisattvas, they praise Bodhi and the One Buddha Vehicle. Upon hearing it, they attain the joy of faith. Listening to the Dharma in this way is an assisting condition. They delight in the Buddha’s great wisdom and develop Bodhicitta.”

We listen to the Buddha-Dharma solely to obtain the teachings that will help us return to our pure intrinsic Buddha-nature. So upon hearing the Dharma, we must first feel joy. Once we hear the teachings of all Buddhas, we need to sincerely praise the Bodhi. We give praise out of joy, and Bodhi refers to the path of enlightenment. As we listen, not only do we personally feel joy, but we share our admiration for it with others, [share] it with each other and praise Bodhi, which is the path of enlightenment. In which direction does this path head? We must know this clearly and make sure our course is correct. The One Buddha Vehicle leads us directly to understanding the Buddha’s knowledge and views. We must understand the Buddha’s knowledge and views; this is very important.
So, as we listen to the Dharma, if we value the One Buddha Vehicle and are mindful of the Buddha’s knowledge and views, naturally we will attain the joy of faith as long as our course is correct, after listening to and understanding the Dharma, we will certainly be joyful. If we are not joyful, how can we continue to receive and uphold [the teachings]? If we are not joyful, now can we practice this Dharma-door? So, we must cultivate this happiness, the joy of faith.
The Buddha teaches according to capabilities. If we are capable of resolving and vowing to follow the One Buddha Vehicle, naturally when we hear about the Bodhi-path, we will feel great joy. We will have the joy of faith and belief. “Listening to the Dharma in this way is an assisting condition.” We must listen to the Dharma more often to comprehend various causes and conditions. After hearing about various causes and conditions, we must observe and really try to understand them.
By observing, we develop a deeper understanding. For example, Tzu Chi volunteers around the world come from various countries; each with its own culture. Each country has both rich and poor people. When we watch their videos, look at their photos and so on, with their narratives, we feel as if we have set foot there and have directly interacted with these people. How do we comfort those who are suffering? How do we help them become open and understanding? We recognize that life is full of unbearable suffering.
The Budhisattva-path is essential for saving and transforming the world.
Only humans can save the world by awakening others’ Bodhisattva-minds and walking the Bodhisattva-path.Then those who are suffering can be saved.Thus, we can understand why the Buddha continues to teach the Bodhisattva-path.These teachings are the principles He earnestly protected in His heart.He opens and reveals them to everyone, hoping they can truly penetrate the truth of suffering.Then they will also know that suffering is caused by accumulation.These accumulated causes of suffering remind us that we must accept the Buddha’s teachings.
In understanding the cessation of suffering, we will know how to eliminate suffering, so we must practice the Path.[We learn this from] the Dharma.
“Listening to the Dharma in this way is an assisting condition.”As we listen, the most important thing is to intimately understand the principles.These are all assisting conditions for us.
In our spiritual practice, if we cut ourselves off from assisting conditions, our [knowledge base] will be very narrow, and we will not be able to confirm the principles.Most importantly, the Dharma we listen to must have verifiable principles.Then, [we are learning] the True Dharma.So, listening to the Dharma is an assisting condition.
We listen to the world’s True Dharma, so we “delight in the Buddha’s great wisdom and develop Bodhisattva”.The more we observe the world and go among people, the more we will develop unsurpassed admiration for the Buddha’s great wisdom, and the more we will develop a Bodhisattva that will continuously arise, like water rushing forth from a gushing spring.Then as we learn the Buddha’s Way, we will never be indolent.
As long as we learn the Right Dharma from its source, from the teachings of Buddhas and Bodhisattvas, we can joyfully accept and constantly praise it.
As we learn it ourselves, we can also guide others so we can learn the One Buddha Vehicle together.In this way, we will become more and more joyful.
We start with ourselves and then help others.
This is how people naturally show gratitude and respect for each other.Then the unselfish great love we show each other will be continuous, like a gushing spring.This is happiness and the joy of faith.When we have joy of faith in assisting conditions, we will not become indolent in [our practice] of the Buddha-Dharma.We will be happier and happier and “delight in the Buddha’s great wisdom”.
The more we delight in the Buddha’s wisdom, the more we can awaken our Bodhsicitta.

So the sutra text then states, “These sentient beings, listen to the teachings from all Buddhas and will ultimately attain all encompassing-wisdom.”

We can all have this sense of joy.The Buddha, with various analogies and expressions, gives teachings to sentient beings.So, “These sentient beings, naturally “ listen to the teachings form all Buddha.The Dharma taught by the Buddha, which we have heard, is the ultimate teaching.Only by listening mindfully can we attain this ultimate teaching.

Listening to the Dharma:
This is listening to the teachings.The Practice of Peace and Happiness chapter in the Lotus Sutra states,“Put palms together to praise the Buddha.
Listen to the Dharma and be joyful.”When our thoughts resonate,we begin to awaken. By transcending subtle, discursive thoughts, we can see our true nature. If our minds can forever dwell in this state. We have attained ultimate awakening.

When we discuss listening to the Dharma here, what is the Dharma we are listening to? It is the teachings [of the Buddha]. We want to learn, and teaching help us learn. Since we want to learn, we need someone to teach us. To learn the Buddha’s teachings, we need someone to teach us. This is a mutual relationship. If Buddhist practitioners are reverent, the teacher of the Dharma will be more earnest. Moreover, the Buddha was giving the teachings that He had guarded, the One Buddha Vehicle. So, the Bodhisattva-path He taught is the teaching the Buddha had safeguarded. It is so very precious!
Would He simply want us to fill seats at the assembly? Would He feel that the bigger the audience, the more respect He would garner? Definitely not. When people really pay attention to the Dharma, naturally the person teaching the Dharma will mindfully and earnestly share everything he knows. In the era when the Buddha gave teachings and sentient beings listened to and accepted them, the same principle applied. So, we now know that listening to the Dharma is about listening to teachings, the methods that are being taught to help us attain Buddhahood.
In the Lotus Sutra, the Chapter on the Practice of Peace and Happiness, a section of text states, “Put palms together to praise the Buddha. Listen to the Dharma and be joyful”. From this passage of the sutra, we can understand that listening to the sutras is a very dignified and holy matter. We must be very respectful. “Palms together” signifies reverence and that we will be diligent, not lax, in listening to the Buddha. Moreover, “praise the Buddha” means we do not only listen to it with our ears, we also praise it with our mouth in order to promote the Dharma. So after we listen to the teachings, we also need to share them with others. “Put palms together to praise the Buddha. Listen to the Dharma and be joyful.”. After listening, we must give rise to joy.
Some would say, “We are already listening. Why do we need to feel joy at the same time?” Feeling joy means we have attained true happiness by taking the Dharma to heart. If we feel nothing after hearing the Dharma, it is like water passing through a water pipe; there is no joy in it because the True Dharma has not been attained. People who attain the True Dharma will naturally find this Dharma to be wondrous and subtle, and find more joy the more they contemplate it.
Often feeling joy in listening to the Dharma means we have taken the Dharma to heart. With this mindset, “when our thoughts resonate,” we begin to awaken”. If the Dharma we listen to enters our hearts and we immediately feel a sense of joy, then our thoughts are resonating [with the Dharma]. When the Dharma resonates with our hearts, when the Dharma converges with our hearts, “we begin to awaken”. When listening to the Dharma brings us joy, it nourishes and grows our wisdom-life.
“When our thoughts resonate, we begin awaken”. We “transcend subtle discursive thoughts”. As ordinary people, our afflictions arise from very subtle discursive thoughts, from greedy and ignorant thoughts. Greed, anger and ignorance are very subtle and cause trouble in our minds. Obviously, we want calm our minds, but we have many discursive thoughts that are in subtle opposition with the Dharma. The Dharma can be applied, but our discursive thoughts continuously multiply and prevent the Dharma from abiding in our minds. This is what is most worrying.
If we do not eliminate these afflictions, taking the Dharma to heart will be difficult. So, because we have encountered the Dharma, we begin to awaken. Naturally we will want to eliminate those subtle discursive thoughts. To do this, we must be very courageous.It is said “Forming aspirations and vows is the work of a great person.” with firm aspirations and resolve, our awakened minds naturally eliminate subtle discursive thoughts. Then naturally our awakened minds will develop over time. Thus, we can “see our true nature.” Afflictions have covered [our minds]. Once the mind awakens, it is like sunlight shining through. Gradually, the clouds that have been covering us will gradually be parted .Thus, we can “see our true nature.” Upon eliminating subtle discursive thoughts, we will be able to see the nature of our hearts, our intrinsic nature that is originally pure.
“Our minds can forever dwell in this state.” Then we can always retain this state of purity. Thus, “we have attained ultimate awakening, which is the state of a pure mind.” Naturally we will discover our intrinsic Tathagata-nature. This is the ultimate awakening.
In the hopes that we can ultimately attain all-encompassing wisdom, the Buddha teaches for the sake of sentient beings. Those who hear teachings from the Buddha can ultimately attain all-encompassing wisdom. To reach the ultimate is to reach the end. To reach the ultimate is to reach the end, to go from initial awakening to ultimate awakening.Without an initial awakening, ultimate awakening will still be very far away.

Ultimate awakening is all-encompassing wisdom, which is one of the Three Kinds of Wisdoms. Thus, “with all-encompassing wisdom, we can know all Buddhas’ teachings of the Path and the various causes and conditions of all sentient beings.”

This is one of the Three Kinds of Wisdom, With all-encompassing wisdom, He reached the ultimate and understood all causes.

The Three Kinds of Wisdom
1.Worldly wisdom. 2.World-transcending wisdom. 3.Supreme world-transcending wisdom.

In our world, the first kind of wisdom is “worldly wisdom.”Worldly wisdom is the wisdom of ordinary people and non-Buddhists.Ordinary people are those who do not engage in spiritual practice, and non-Buddhists are those who do not learn the Dharma. People with complicated afflictions and incorrect ways of thinking, people who are clever and intelligent and think they are always right, all have worldly wisdom.

Because we make these discriminations and have these attachments, we cannot transcend the world. This is worldly phenomena.

If we always remain in this hazy world, we will never understand the ultimate principles and will never leave this world This means we remain in the Three Destinies and Six Realms
In the end, this refers to worldly cleverness. The second is “world-transcending wisdom.” By understanding all of the complicated things and matters of the world, naturally we will become vigilant. After we are vigilant, naturally we will want to transcend the world.

World-transcending wisdom: The wisdom of Hearers and Solitary Realizers. With their wisdom, they practice teachings of the Four Noble Truths, so they can transcend the world. Thus, they have world-transcending wisdom.

The second, “world-transcending wisdom, is the wisdom of Hearers and Solitary Realizers.” Hearers learn the Four Noble Truths to practice Solitary Realizers rely on the Twelve Links of Cyclic Existence to understand how we come to and leave this world, all kinds of causes and conditions. They begin with Small Vehicle practices. Those who follow these practices hope to transcend this world. They realize that the world is impermanent and full of suffering, so they engage in spiritual practice. But they stop at cultivating the Four Noble Truths and Twelve Links of Cyclic Existence.

Third is “supreme world-transcending wisdom.” Supreme world-transcending wisdom: The wisdom of Buddhas and Bodhisattvas. By observing the appearance of stillness and tranquility of all things, they do not experience arising and ceasing reach the stage of the Tathagata and will surpass Hearers and Solitary Realizers in wisdom.Thus, they have supreme world-transcending wisdom.

“Supreme world-transcending wisdom” is the wisdom of Buddhas and Bodhisattvas. “[It comes from] Buddhas and Bodhisattvas observing the appearance of stillness and tranquility of all things.”All Buddhas and Bodhisattvas understand that beyond this world is a state of stillness and tranquility that we all intrinsically have in our hearts. It is just that we cannot yet realize that state of tranquility and stillness.
However, all Buddhas and Bodhisattvas are in this state of stillness and tranquility. “They do not experience arising and ceasing and reach the stage of the Tathagata.”This is the state of all Buddhas and Bodhisattvas. They do not let various worldly conditions change their minds, so they are resolute in entering the state of Tathagatas. This is “all-encompassing wisdom, which surpasses the wisdom of Hearers and Solitary Realizers.” Thus, it is “supreme world-transcending wisdom, the ultimate all-encompassing wisdom.” All Buddhas and Bodhisattvas’ minds are in a state of tranquility and stillness.
When we learn the Buddha’s teachings, we must learn how our minds can reach the same state as all Buddhas and Bodhisattvas, which is the state of Tathagatas. Only with firm spiritual aspirations can we reach the state of Tathagatas. To achieve this, we must always be mindful.
When we listen to the Dharma, we must give rise to joy and respect to really enter a state that is tranquil and clear, with vows as vast as the universe.
Then naturally we transcend arising and ceasing and will reach the state of Tathagatas. Everyone, please always be mindful.

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