20140516《靜思妙蓮華》啟智運慧善巧度化（第306集）

月亮在周五五月 16, 2014 2:00 pm 作了第 2 次修改

20140516《靜思妙蓮華》啟智運慧善巧度化（第306集）

⊙「是法微妙難思議，佛所得法無能解，啟智運慧言辭譬喻，引慈用悲善巧度化。」
⊙「舍利弗！如此皆為得一佛乘，一切種智故。」《法華經方便品第二》
⊙一佛乘：是唯一能導人成佛的教法。如太虛空界，現諸星象，諸法本具，真如淨澄，境臨影現。

【證嚴上人開示】
「是法微妙難思議，佛所得法無能解，啟智運慧言辭譬喻，引慈用悲善巧度化。」

是法微妙難思議
佛所得法無能解
啟智運慧
言辭譬喻
引慈用悲
善巧度化

也就是要與大家分享，佛陀不斷就是要開啟，我們人人本具真如本性，所以佛陀用種種方法，就是微妙難思議，千差萬別，天下多少的形象，多少的法。我們昨天說過性相，到底相有多少？普天之下，讓我們說不完，數不盡的形形色色的相，都有它本具的性。所以性與相，有多少相，就有多少性。

其實，性與相，都是離不開因緣會合，「總法」唯有一實相，那就是唯有一實性。我們若能很透徹瞭解，這樣的道理，真的要讚歎法微妙。

這是佛所得的法，所以我們凡夫無能解，唯有佛，透徹宇宙萬物真理，他全都透徹了，一性，一相。但是，我們凡夫看來是千差萬別，不同的形，不同的相，不同的性。在佛的境界，唯有一實相，唯有一實性。這就是微妙的法，佛能夠解，瞭解，但是凡夫還是執著在，我自己的境界裡，我看到的形，我看到的相，所以他無法透徹真如一實性。那就是因為凡夫有差別性與相，所以凡夫無能解，這是佛的境界。

這是佛所得的法，佛的境界，凡夫無能解。不過，佛陀一直慈悲，凡夫絕對辦得到，因為佛是從眾生成，所以眾生也是（未來）諸佛，諸佛是從凡夫成的。佛陀還是鍥而不捨，所以「啟智運慧」，用種種的方法來開啟我們的智。

凡夫只是「知」，「知」與「識」，「識」就是懂了，知道，我懂了；與「智」就不同。「智」就是深入，不只是知，還能分別它，分別性、相。所以「智」是「分別智」，能夠分別真空，者或是妙有。妙有真空的分別智，就是佛智，能夠瞭解這些性相的差別，原來匯歸是一相、一性，這就是智。

佛陀用他的智來運慧，運著他的「平等慧」。佛陀用他的「分別智」、「平等慧」來教導眾生，他對眾生就是要啟智。我們眾生混沌，所以佛陀的慈悲，就這樣漸漸地一層、一層，啟開我們的無明，一分一分讓我們的智能夠漸漸發現出來。從「分別智」中，還要導引我們，讓我們知道在分別中有平等。

所以常常說「慈」，慈悲等觀。我們若有慈悲，對一切都是平等的觀念。佛陀的智慧就是平等觀，所以他沒有說：「只有我，我才能成佛。」沒有。佛陀一直說人人都能成佛，佛性是眾生平等。這就是「慧」，這就是佛的「慈」，慈悲，所以他一直向大家強調，人人可成佛，眾生皆有佛性。

佛陀的慈悲，「啟智運慧，言辭譬喻」，就一直用種種方法來為大家譬喻。法，要如何才能讓你們知道這法的內涵，實相的道理，所以他不厭其煩，還是「言辭譬喻」。

「引慈用悲」，慈，無緣大慈，佛陀的慈，慈心遼闊，闊無邊際。因為佛陀覺悟之後，他是覺悟宇宙萬物的真理，所以從他覺悟後來看十界，十界之中，唯有佛能夠脫離種種的無明，暸解一切的道理。其他菩薩、緣覺、聲聞、天、修羅、人、地獄、餓鬼、畜生，愈來愈是無明很重。所以，佛陀就用他的境界——「慈」，無緣大慈；能將他的境界一直一直擴到十法界中。

所以，「慈」就是佛心之遼闊，闊無邊際，這樣引慈用悲。不忍心眾生，哪怕是到菩薩地，還是有少分的無明。我們凡夫菩薩，還是有無明。所以他一定要用悲，啟發人人的悲心，讓人人能夠瞭解，與天地共生息，天地眾生，所以叫做同體大悲。真的是與眾生共為一體，「人傷我痛，人苦我悲」，這是佛的慈。

所以他引慈來用悲。「慈」就是無緣大慈，無緣大慈是多麼的開闊。所以用「悲」，所見的境界的眾生，苦啊！煩惱偏多，造業複製，所以佛還是用「悲」。眾生的煩惱就是我們的煩惱，眾生的苦，也是菩薩的苦，眾生在造業，佛不忍心，所以他就「引慈用悲善巧度化」，種種因緣，種種言辭來譬喻，教化眾生。

所以，若要去瞭解，佛陀的內心本懷，真的是很遼闊，這種法，微妙，因為佛的心就是法，佛心微妙，諸法微妙難思議。

所以我們前面的（經）文，就說「隨其本性」。佛陀就是來人間，希望人人能夠回歸本性。但是，人人還是於六道輪迴中，不斷的薰習，習氣，各有習氣。希望人人能夠回歸本性。這是我們昨天說過了。

接著再說，佛陀再叫舍利弗，「舍利弗！如此皆為得一佛乘，一切種智故」。

舍利弗
如此皆為
得一佛乘
一切種智故
《法華經方便品第二》

佛陀要人人能夠回歸本性。佛陀隨眾生的性來設教說法，眾生的根機，無明有淺與深。有的無明很深，要如何一一將無明去除，慢慢誘引他，讓他發心、發願，然後身體力行，一直到發弘願度眾生的，菩薩境界。不只是人人能夠行菩薩道，還要再讓他能夠得到一佛乘，回歸一佛乘的道理，人人行六度波羅密，那就是度眾生。

還是要回歸於一佛乘，這就是佛陀度眾生，那種親切、巧妙的方法，人人能夠得「一切種智」，那就是佛智。

我們再更來瞭解「一佛乘」。

一佛乘：
是唯一能
導人成佛的教法
如太虛空界
現諸星象
諸法本具
真如淨澄
境臨影現

「一佛乘」就是，「唯一能導人成佛的教法」。看看我們現在，佛法在人間，讓社會人人，要如何去除執著、迷信，要如何導引他來瞭解佛法正信，這個正信、透徹的因果觀，讓人人能夠瞭解。

人人要知道，大地所有的眾生都由不得自己，過去生中所造的業，受業牽引而來的。不是說，我信佛了，我就能夠所有的業、不如意的事情，一併都去除，不是。要讓我們更加知道，有境界現前，有這種人間事的苦來磨，我瞭解了，這就是過去的因，所結的緣，此生就要甘願了結，結束了過去那分的因，就是惡因，能夠結束了過去那分的緣，就是惡緣。惡因、惡緣於今生此世來磨我們，來刁難我們，所以我們的道心要堅定，如何能順此境，讓它了了惡因、惡緣，轉惡因緣為助緣、善緣。

這就是佛陀的教法，要如何教導我們，了了過去，那分的緣，我們現在道心堅固，成佛的教法，我們能依教奉行，這就是「一乘法」。很多，無量無數眾生的煩惱，佛陀就開啟無量無數，種種的法來教育，這就是，「唯一能導人成佛的教法」。

「如太虛空界」就是宇宙，這個太虛宇宙間「現諸星象」。我們在此處抬頭看天，天空無邊際。若是天未亮時，沒有雲遮蓋時，我們就能見到滿天是星。看，太虛空界有多麼大！所有的星象，星，天星，到底我們所見到的點點天星，有多大？我們凡夫無法瞭解。

對我們人類而言，世界很大，所說的「世界」，只是說地球而已。世界真大，其實虛空界、宇宙間，這顆地球，只不過在宇宙中的一顆星，沒有多大，還有比它大的星，在太陽系在運轉。所以，性，佛性，覺悟後的佛性，人人的真如本性，那就是佛陀用方法來教育我們，讓我們能夠回歸真如一實性。

「如太虛空界，現諸星象」，所以「諸法本具」，其實這就是法所有的。你說太虛、宇宙間，這些所有的世界，也是於諸法中，本來就具有。所說的諸法，森羅萬象，宇宙、太虛空界，都是包含於諸法，諸法本具。所以常常說真如本性，人人本具，本來就是。就是什麼呢？本來就是佛；我們人人本來就有覺性，本來就有。這也就是如天地虛空之間，諸法本具。我們人人，真如本性也是人人本具。

所以，人人有無邊際的智慧，道理都在我們的心裡，只是無明遮蓋了它。所以「真如淨澄，境臨影現」，我們人人若能依教奉行，這樣老實修行，信受佛陀的教法，用種種的方法，來去除我們的無明，無明減一分，那就是智成長一分。

佛陀來為我們啟智，還要再為我們「運慧」，讓我們的智慧好好來運用，「平等慧」、「分別智」，讓我們在這種大時代,能夠明大是非。這就是要「啟智」，我們的「智」，要能分別是對的，是不對的。所以智要啟開，啟開智慧，分別是非。

我們瞭解現在的人間世界，無論是氣候四大不調，人心不和，所以天災人禍。在這種大劫難的時代裡，是不是要啟發我們的慈悲呢？人人若能啟發慈悲，才能說在此時代、人間，無明現前時，我們才要用大智慧。

無明來自於我們過去，所造作的業，所以我們若能洗滌我們，內心的無明，那就是本來就有的，清淨真如本性，這個「真如淨澄」，它已經清淨了，全都無污染了。就如水清澄下來，我們若走過去，探頭看，這個境就起來了。同樣的道理，我們的性也是這樣，去掉一分的無明，就瞭解一分的道理。

佛陀的道理，深無邊際，就如太虛宇宙間，能夠包容一切一切的萬法，所有的法，無量數的法。眾生無盡，諸法無邊，所以有很多的眾生，有無量數的法來對治眾生。

各位，我們學佛真的要用心。若想到佛陀的智慧，那種「一切智」、「一切種智」，這種的智慧，包含於所有一切的境界中。我們應該時時要起歡喜心，「信樂」，要很相信，相信佛陀所說的法。「樂」就是很歡喜，歡喜來接受這樣的法。我們若能信樂佛的教法，自然我們就很認真。

佛陀用盡心機來啟智運慧，言辭譬喻，用種種的方法來為我們譬喻，無非就是要開啟我們的慈心，運用我們的悲智願力，這樣善巧的方法來化度我們。我們也能接受佛陀這樣的方法，來度化眾生。

佛陀能做得到，我們也做得到。佛陀的方法來傳授給我們，我們人人身體力行來做，不是聽的，不是說的，還是聽了之後聞、思、修，身體力行入人群中，這才是真正學佛的過程。

佛陀過去修行的過程是苦不堪，不是我們凡夫所能瞭解的。過去也曾說過，無論是入地獄、畜生類等等，在人間中，苦難的磨，他都這樣走過來了。同樣，我們也是要這樣，學佛——學佛所能知，學佛所能解，所以「知見」是我們現在一直要學的。所以我們要時時多用心。

導人成佛唯一乘
轉惡因為助善緣

一佛乘，唯一能導人成佛的教法。
人間佛法，教大家如何去除執著，迷信。
引導眾生了解正信，透徹因緣果報觀。

雖明白今世是受過去生所造的業，牽引而來，
但不表示信佛後，就能夠將所有的業，一併去除。
而是要更加知道，有境界現前或人世間的苦，來磨練著我們，
這些都是過去的因，所結來的緣所造成。

此生，就是要甘願了結過去的惡因惡緣，因此無論如何的拖磨刁難，
道心一定要堅固，順著境界，轉惡因緣為助緣善緣。
這，就是一乘法。

一乘法，如‘太虛空界’<宇宙般遼闊>，‘現諸星象’<無際>，
本來就是‘諸法本具’<包羅萬象>，包含在「法」當中。
好比人人本來具有的本性—本來就是佛，本來就有覺性。

所以，若能依佛教法，老實修行，將內心無明都去除，
而開啟無邊際的智慧，就能達到‘真如淨澄，境臨影現’。

佛來人間，就是為我們‘啟智運慧’<分別智，平等慧>，
幷以‘言辭譬喻’，再‘引慈用悲‘，來‘善巧度化’。

凡夫學佛，只有「知」<知道>和「識」<懂了>，
卻少了「智」<深入和分別性相>。

若有慈悲，既對一切都抱持平等觀念。佛陀強調眾生平等，所以沒說：只有我，才能成佛。因為他相信-人人都有成佛的可能。

佛陀修行的苦，非人能了，凡夫應學佛陀那樣，
學佛的所知，所見。因此，真的需要多用心。

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: Transform Others by Awakening Wisdom (啟智運慧善巧度化)
Date: May. 16. 2014

“The Dharma is subtle, wondrous and hard to comprehend. The principles the Buddha attained cannot be understood. He awakens and exercises wisdom with expressions and analogies. He applies loving-kindness and compassion to skillful transform others.”

This is telling everyone that the Buddha continuously tries to awaken the nature of True Suchness in all of us. To do this, the Buddha uses many methods, which are subtle, wondrous and hard to comprehend. They are all different; there are so many appearances and teachings in this world. Yesterday, we talked about natures and appearances. How many appearances are there? In this world, these are too many to speak of. These countless forms and types of appearances each have their own intrinsic natures.
Thus, the number of natures corresponds to the number of appearances. In reality, natures and appearances are inseparable from causes and conditions. [For all things] there is only one ultimate reality thus there is only one true nature. If we could thoroughly and clearly understand these principles, we would truly praise the Dharma for its wonder and subtlety. This is the Dharma attained by the Buddha, so we ordinary people cannot understand it. Only the Buddha can penetrate the truths of all things in the universe. He fully understands the one natures and one appearance. However, we ordinary people see many different forms, appearances and natures. For the Buddha, there is only one ultimate reality, one true nature. This is the subtle and wondrous Dharma.
The Buddha can understand it; however, ordinary people are still attached to their own state of mind, to the forms and appearances they see. So, they cannot thoroughly understand True Suchness, which is the ultimate reality. As unenlightened beings, we vary in our particular natures and appearances, so we cannot understand the state of the Buddha. The Dharma He attained and His state of mind are things we cannot realize.
However, the Buddha has always compassionately [told us] we ordinary people can definitely achieve this because Buddhas were originally sentient beings. Thus, sentient beings are also [future] Buddhas; all Buddhas were enlightened as ordinary beings. The Buddha is persistent, so “He awakens and exercises wisdom.” He utilizes various methods to unlock our wisdom. Ordinary people only have “knowledge”. We have “knowledge” and “intelligence”. We may know and we may understand, but this is different from having “wisdom”. Wisdom can deeply penetrate; it goes beyond knowing and can discern different natures and appearances. This is “discriminating wisdom,” with which we can distinguish between true emptiness and wondrous existence.
Discriminating wisdom is the wisdom of the Buddha, which can be used to understand the difference between natures and appearance.In truth, there is just one appearance, one nature.This is His wisdom.The Buddha exercises His “discriminating wisdom” to awaken “impartial wisdom”.The Buddha applies His “discriminating wisdom “and “impartial wisdom” to teach sentient beings so that we can develop our wisdom.
We sentient beings are in a state of confusion, so the Buddha compassionately lifts off our layers of ignorance, one by one.Bit by bit, our wisdom is gradually revealed.From “discriminating wisdom,” He guides us to understand that in discrimination we can see equality.
I often talk about loving-kindness, about showing compassion to all equally.
If we are compassionate, we will see everything as equal.The Buddha’s wisdom is also impartial, so He has never said that He is the only one who can attain Buddhahood.He constantly says we can all attain Buddhahood.Buddha-nature is the same in all sentient beings.This is “wisdom,” this is the Buddha’s compassion.
He constantly stresses that we too have Buddha-nature and can attain Buddhahood.With compassion, the Buddha “awakens and exercises wisdom with expressions and analogies”.The Buddha constantly utilizes many methods to draw analogies for everyone, to find ways for us to understand the essence of the Dharma and the truths of ultimate reality.So, He tirelessly teaches the Dharma through “expressions and analogies”.
“He applies loving-kindness and compassion.”He has unconditional loving-kindness, which is expansive and boundless.After the Buddha became enlightened, He realized the truths of all things in the universe in His realized state observed the Ten Realms.In all the Ten Realms, only Buddhas have completely transcended ignorance and realized all principles.
Bodhisattvas, Solitary Realizers, Hearers, and those in the heaven, human, asura, hell hungry ghost and animal realms are each progressively more ignorant.Thus the Buddha, in His unconditional loving –kindness, works to spread His state to mind across the Ten Dharma –realms.
So, “loving-kindness” represents the expansiveness of the Buddha’s mind and how, with compassion, He cannot bear to let sentient beings suffer.
Even those in the state of Bodhisattvas still have slight hints of ignorance.
We ordinary people are still ignorant, so the Buddha has to exercise His compassion to awaken our compassion.
He helps all of us understand that we are interconnected with everything in the world so we must have great universal compassion.We are truly one with all sentient beings.We feel others’ pain and suffering as our own.This is the loving-kindness of the Buddha.So, He applies loving-kindness and compassion.
His Loving-kindness is unconditional and very expansive.So, with compassion, [the Buddha] sees that all sentient beings are suffering, have many afflictions and create karma. With His compassion, the Buddha treats the afflictions of sentient beings as His afflictions. Bodhisattvas also treat others’ suffering as their own. The Buddha cannot bear to let sentient beings create karma. Therefore, “He applies loving-kindness and compassion to skillfully transform others”. With various causes and conditions, expressions, He creates analogies to teach sentient beings.
If we want to understand the Buddha’s original intent, we must know that it is truly expansive. These teachings are subtle and wondrous. Since the Buddha’s mind is the Dharma, it is subtle, wondrous and hard to comprehend.
The passage we discussed previously speak of [teaching] “according to their original nature”. The Buddha comes to this world hoping we can all return to our intrinsic nature. But, we still cycle through the Six Realms, and habitual tendencies are continuously being ingrained in us. He hopes we can all return to our intrinsic nature. As we discussed yesterday, the Buddha next told Sariputra,

“Sariputra, I do all this so that they may attain the One Buddha Vehicle and all-encompassing wisdom.”

The Buddha wants us all to return to our intrinsic nature. The Buddha establishes teachings according to the nature of sentient beings. Each of their capabilities and ignorant thoughts range from superficial to deep. Some have deep-rooted ignorance. To eliminate the ignorance bit by bit, the Buddha slowly guided them to develop aspirations and make vows, then put them into practice, until they attain the Bodhisattva state of vowing transform all beings. He not only helps us all walk the Bodhisattva-path. He also helps us attain the One Buddha Vehicle and return to the truths it contains. We all practice the Six Paramitas to transform sentient beings, and so we can return to the One Buddha Vehicle. Thus the Buddha, to transform sentient beings, utilizes theses sincere and skillful approaches, so we can acquire “all encompassing wisdom”. This is the wisdom of the Buddha. Let us further explore the One Buddha Vehicle.

The One Buddha Vehicle: It is the only teaching that can guide people to attain Buddhahood. Like the vast universe where all plants and galaxies appear, all things have an intrinsic nature. This pure and clear True Suchness reflects the conditions that arise.

The One Buddha Vehicle is the only teaching “that can guide people to attain Buddhahood”. Look at the way the Buddha’s teaching have helped people in the world to eliminate their attachments and superstitions and have guided them to develop right beliefs. They help everybody penetrate the right beliefs and the law of karma. We all need to know that all of us sentient beings are subject to the karma we created in past lives. Our karma has brought us here. Just having faith in the Buddha will not eliminate all the karma we created nor fix the unpleasant events in our lives. Not at all. We should further understand that the challenges and suffering we face help us practice. We know that those things are due to past causes and conditions. In this life, we must be willing to end the negative causes we created in the past, and end our previous negative karmic connections and end our previous negative karmic connections.
Our negative causes and conditions torment us in this lifetime and cause us hardship. So, our spiritual aspirations must be firm, and we must adapt to these conditions to resolve such negative causes and conditions. We must turn negative karmic conditions into assisting and positive conditions. This is what Buddha teachings, which shows us the way to resolve our past karmic affinities.Right now our spiritual aspirations are firm, and we can uphold and practice the teachings to attain Buddhahood. These comprise the One Vehicle Dharma.
Since sentient beings have countless afflictions, the Buddha opened up countless teachings to educate us, which are the only teachings “that can guide people to attain Buddhahood. Like the vast universe,” refers to the endless where “all plants and galaxies appear.”
When we look up into the sky here, it seems boundless. Before daybreak, before clouds cover it, we see a sky filled with stars. Consider the size of the universe and all the planets and galaxies in it. How big are the planets we see in the sky? We ordinary people have no idea. For us humans, the world is huge. But when we talk about the “world,” we are only talking about Earth. This world is big, but in the greater universe, it is only one planet [among many]. It is not very big. There are much bigger planets, even in this solar system alone.
So, Buddha-nature is what we realize after awakening. It is nature of True Suchness. So, the Buddha teaches us methods to help us return to our ultimate true nature. “Like the vast universe, where all planets and galaxies appear, all things have an intrinsic nature.”Indeed, [Buddha-nature] is intrinsic to all. All phenomena in the vast universe, and all worlds are included in “all things;” they all intrinsically have this. “All things” refers to the world’s various appearances. The vast universe, the endless void, is also encompassed in “all things.”
All things have an intrinsic nature.” The Buddha always talks about the nature of true Suchness, which is intrinsic to all of us. What is it? Our intrinsic Buddha[-nature]. We originally had an awakened nature; it is inherent us all. This is also like the vast universe, where “all things have an intrinsic nature.”
We all intrinsically have this nature of True Suchness. So, we all have boundless wisdom. These truths are already in our minds, but they have been covered by ignorance. So, “This pure and clear True Suchness reflects the conditions that arise.”
We can uphold the Buddha’s teachings and really put them into practice. We can faithfully accept the Buddha’s teachings and use various method to eliminate our ignorance. With every bit of ignorance we eliminate, we grow a bit in wisdom. The Buddha comes to awakened our wisdom so we can properly utilize it.
Impartial wisdom and discriminating wisdom can help us, in these of great change, to clearly understand right and wrong. This requires us to awaken our wisdom.With “wisdom” we can distinguish right from wrong. Thus, our wisdom must be awakened, so we can see these distinctions. We need to understand that, in the world, the imbalance of the four elements and the lack of harmony between people are causing natural and manmade disasters.In this era of great difficulty, shouldn’t we awaken our compassion? If we can awaken our compassion, then in this era, in this world, when ignorance manifests, we can apply great wisdom.
Our ignorance comes from the karma we created in the past. If we can wash away our ignorance, [we will return] to what is intrinsically there, our nature of True Suchness, “this pure and clear True Suchness.” It is already clean, without any defilements at all. Similarly, if we look into clear and still water, we see the world reflected in it. The principle is the same; our nature acts in the same way, with every bit of ignorance we eliminate, we understand a bit more of the principles.
The Buddha’s principles are deep and boundless. Like the vast universe, they can encompass infinite things and teachings. There are endless sentient beings and boundless teachings. There are many sentient beings, so there are countless teachings to deal with them.
Everyone, we really need to be mindful in learning the Buddha’s Way. When we think about the Buddha’s wisdom, [Hearer-wisdom] and all-encompassing wisdom, these wisdoms which encompass all phenomena, we should give rise to a sense of joy. We must have the joy of faith and believe in the Buddha’s teachings. To have joy is to be very happy, to happily accept the Dharma. If we have faith and take joy in the teachings, naturally we will earnestly [learn them].
The Buddha does everything He can to awaken and exercise wisdom with expressions and analogies. He utilizes various methods to draw analogies solely to awaken our living-kindness, so we may exercise our compassion, wisdom and vows. With these skillful means, He transforms us. And by accepting these means, we can also use them to transform sentient beings. The Buddha can do this, and so can we. He teaches us these methods, so we can put them into practice. We do not just listen to and share them. We must listen, contemplate and practice, then actualize the teachings in the world. This is the way to learn the Buddha’s teachings.
The process of the Buddha’s spiritual practice. It cannot be understood by us ordinary people. As we mentioned before, He had entered the hell, animal realms, and so on and experienced much suffering. He lived through and learned from all that. We must also so the same and learn what the Buddha knows and understands. So, the Buddha knowledge and views are what we are now learning. So, we need to always be mindful.

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