《旅途脚印》| 答疑 ——索达吉堪布

圆容

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答疑 | Question and Answer

% T3 _; s) P( I! t* T闽南佛学院的法师今天问我：“佛陀成佛后能否见众生？”这是学佛之人常有的疑惑。有

人说，佛陀成佛后已无我相、众生相，自然不能见众生。又有人说，不能见众生又如何度
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) Z7 Y5 x/ T9 Q8 ^- R化众生呢？

A Dharma Teacher in Minnan Buddhist Academy asked me today: “Does the Buddha still perceive
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: C. o9 K7 p& a  j! |sentient beings after having attained Buddhahood?” This is a question many Buddhists often
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raise. Some people say: “An enlightened Buddha has eliminated all perceptions of self and of

$ d8 Q( W  h) }8 Nbeings; therefore, to him there are no sentient beings to be seen.” Still others wonder: “How can

0 }* F! b1 g5 ]/ Y) C4 ]* |) u: H' {the Buddha tame sentient beings if he does not perceive them?”

6 l" Z7 l  o, f6 E% U1 q# v7 `对此问题应如此回答，佛陀成佛后于如所有智前，一切平等无碍，无相无众生；而于尽所

有智前，能照见一切众生之起心动念，但无迷乱相，无有执著。

The answer to these questions can be stated as follows: To the enlightened Buddha, in his
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wisdom that knows the nature of all phenomena, all appearances are indistinguishably equal; to
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him there are neither forms nor beings. In his wisdom that knows the multiplicity of all
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phenomena, the Buddha knows every thought and idea of all sentient beings; however, to him

- ^- W1 {# ?0 e  @9 I# `there is neither confusion nor clinging.

近代藏地著名大德俄巴活佛，曾得弥勒菩萨摄受，法王如意宝曾于其前听闻过佛法。他于

" t+ ^" p# b! z+ \' \' S+ a9 u《辩宗派见解论》中引用荣索班智达的教义举例说：如同两人于一房中，其中一人做梦，

另一人具他心通，而得知其梦境，但因知其为梦，而不生执著。若此时做梦之人因梦中遭
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遇恶境而生大苦恼，清醒之人可用神通入其梦境，令其消除恐怖直至苏醒。同样，佛陀也
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了知众生之境现及分别念，但无相执，却能以方便法，令各种根器众生逐渐趋入解脱道。
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; D9 p  f; p- R0 [Tulku Dewopa, once cared for by Lord Maitreya, is a renowned contemporary Tibetan siddha

from whom our Choeje (King of Dharma) Jigme Phuntsok Rinpoche had received teachings. In the

1 O2 Q* P6 n7 T$ Ishastra Discerning the Views of Sects, the Tulku cites teachings from Pandita Rangjung as

examples: There are two persons in a room; the first person is dreaming while the second one,
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who has the psychic power of knowing other minds, is awake. The second person sees the first

one’s dream with no clinging because he clearly knows it is a dream. Should the dreamer have a

nightmare and suffer tremendously, the second person can through his miraculous power enter
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9 J/ c' i% ]+ S, Bthe dream, dispel the horror, and wake up the dreamer. In the same way, the Buddha knows
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$ I3 Q; o# K& p# m8 o; F# Qsentient beings’ conceptual thoughts and their perceived phenomena. The Buddha has no
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0 B8 W4 e$ q* f2 P& iattachment and, with his skillful means that suit each individual, leads all beings gradually onto

the path of liberation.

如来的智慧、功德，即使得地菩萨也不能如实了知，凡夫之分别念就更难以揣度。法称论
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师云：“如来智慧不可思。”

- d" {5 R- p* H1 @5 j" dEven Bodhisattvas who have advanced to the level of bhumis cannot fathom thoroughly the
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wisdom and qualities of the Tathagata, what needs to be said of ordinary people with conceptual
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minds? Master Dharmakirti says it well: “The wisdom of the Tathagata is just inconceivable.”
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1 X* @8 }+ P! ]; y对于如来之究竟智慧，应以信心与教证了知，绝非以分别念思维推理所能决断。

Only through strong faith and scriptural evidence can one comprehend the ultimate wisdom of

the Tathagata. It can never be resolved by the thinking and reasoning of a conceptual mind.

' G; Q1 y: i  y6 \" m; ^" {( M壬午年三月十二日 　
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2002年4月24日
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5 ]% X+ Z9 [: ^) \) m5 g$ D12th of March, Year of RenWu
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# O4 ?: d- }8 Y' NApril 24, 2002