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《旅途脚印》| 答疑 ——索达吉堪布

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2014-3-11
发表于 2016-12-31 19:24 | 显示全部楼层 |阅读模式
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答疑 | Question and Answer6 t! H# h5 [" E; u% {/ g

" S4 t( z0 e8 H! N/ W! n* ]' {8 Q) d& L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
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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9 V8 @) @  F3 Z8 m9 R( U

! f% B! y& Y  u( H化众生呢?

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. I1 }9 t$ a8 B# W/ v+ bA Dharma Teacher in Minnan Buddhist Academy asked me today: “Does the Buddha still perceive+ W" ]) f4 C9 Z
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sentient beings after having attained Buddhahood?” This is a question many Buddhists often
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% G. Q6 Y- H1 u# X% ^: nraise. Some people say: “An enlightened Buddha has eliminated all perceptions of self and of, U2 h9 W1 m" G4 ^
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beings; therefore, to him there are no sentient beings to be seen.” Still others wonder: “How can  c5 Z9 P! }8 }2 E$ J8 d
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the Buddha tame sentient beings if he does not perceive them?”- s% M1 [. i( B0 t) s

& |$ T6 @: }. M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
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有智前,能照见一切众生之起心动念,但无迷乱相,无有执著
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7 @0 U4 M: T3 U4 M& MThe answer to these questions can be stated as follows: To the enlightened Buddha, in his
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6 n# _6 j" }; O7 E# o2 l9 rwisdom 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 all7 m8 s. N! l: E& N& `0 U& J' r8 L

4 M! J0 V1 t- Z) U9 ?phenomena, the Buddha knows every thought and idea of all sentient beings; however, to him
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there is neither confusion nor clinging.
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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
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% \" [6 n( s& A" B《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,* j5 u/ Y. S1 _3 d9 `, ^

  V% Y2 u* n+ V8 b  n; W- N4 I1 i- i- f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& {: L! F, R; I7 X% o$ M# a

6 P& G" |0 n# g* O, z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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) V* m+ X; C8 f% r9 c, xTulku Dewopa, once cared for by Lord Maitreya, is a renowned contemporary Tibetan siddha3 I$ Y2 q' a$ Q7 l% O9 l/ `4 B
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from whom our Choeje (King of Dharma) Jigme Phuntsok Rinpoche had received teachings. In the
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9 `, [: E* T- [* F- C3 gshastra Discerning the Views of Sects, the Tulku cites teachings from Pandita Rangjung as6 l- r/ v  d: [4 c7 w: P

! o) B) t4 H; [' }examples: There are two persons in a room; the first person is dreaming while the second one,
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5 d4 Y2 w5 W; ^- ^2 fwho has the psychic power of knowing other minds, is awake. The second person sees the first( n$ ?6 U7 s# B! N
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one’s dream with no clinging because he clearly knows it is a dream. Should the dreamer have a" T9 r2 S* w4 e4 @- o& }
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nightmare and suffer tremendously, the second person can through his miraculous power enter
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0 F, X( u& c( x; C: wthe dream, dispel the horror, and wake up the dreamer. In the same way, the Buddha knows
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( M; F4 E. r# e: @3 r4 J1 bsentient beings’ conceptual thoughts and their perceived phenomena. The Buddha has no& B% Z- W8 o4 D6 N9 }
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attachment and, with his skillful means that suit each individual, leads all beings gradually onto0 I9 }1 f+ c1 c, R

' K, r* d- E5 o( g. _. o8 W: V5 y3 w  @the path of liberation." D5 B  @" }8 n9 p
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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5 ^. V1 _8 w) [* c1 |
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师云:“如来智慧不可思。”
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1 q3 {" {7 x: w3 l- _; YEven 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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' a+ @3 W9 p) Fminds? Master Dharmakirti says it well: “The wisdom of the Tathagata is just inconceivable.”
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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。
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! S7 A# T. `8 \# b' QOnly through strong faith and scriptural evidence can one comprehend the ultimate wisdom of/ j) n( g, u: F8 J& a* u! X2 E
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the Tathagata. It can never be resolved by the thinking and reasoning of a conceptual mind.$ D' C- z- A) Q+ t+ M
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壬午年三月十二日  
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9 \9 M+ I5 r) F' e* {2002年4月24日
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12th of March, Year of RenWu
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April 24, 2002
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