《旅途脚印》| 答疑 ——索达吉堪布

圆容

答疑 | Question and Answer
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* I( Y, k. h5 [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

化众生呢？

A Dharma Teacher in Minnan Buddhist Academy asked me today: “Does the Buddha still perceive
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sentient beings after having attained Buddhahood?” This is a question many Buddhists often
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: Z# E$ k2 T$ u) F" `, s) fraise. Some people say: “An enlightened Buddha has eliminated all perceptions of self and of
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beings; therefore, to him there are no sentient beings to be seen.” Still others wonder: “How can

: `" Y2 R  t" D) {" ]0 }& e7 ithe Buddha tame sentient beings if he does not perceive them?”
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6 `$ m3 {; a* z3 X+ A8 x+ c* `1 ~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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5 a" |9 j5 J& |; i# a9 Q有智前，能照见一切众生之起心动念，但无迷乱相，无有执著。

  k: S. D! @  I6 ~7 pThe 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

: v) E6 n4 ]; H1 Y& [him there are neither forms nor beings. In his wisdom that knows the multiplicity of all
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& S/ d. P, I+ ?6 Y: f, X+ w2 Pphenomena, the Buddha knows every thought and idea of all sentient beings; however, to him

! _9 G0 o5 Z( L' f" B+ Ythere 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

# @- M/ S: I# r( f4 ?0 H- _《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，

& e' J4 v& }0 ^  E, B9 m! ]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

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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! M& `: n$ j9 C9 j* h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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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
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shastra Discerning the Views of Sects, the Tulku cites teachings from Pandita Rangjung as

+ U/ P! m! i! Cexamples: 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
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4 N4 d4 X6 }, t) O4 Q! I* R9 Lone’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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+ y$ m4 ^  X# E$ }5 }6 Q& @. pthe dream, dispel the horror, and wake up the dreamer. In the same way, the Buddha knows
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sentient beings’ conceptual thoughts and their perceived phenomena. The Buddha has no

/ e+ `! W2 X& z4 j( p0 Wattachment and, with his skillful means that suit each individual, leads all beings gradually onto
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the path of liberation.
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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

0 {7 [9 D6 C( }0 x师云：“如来智慧不可思。”

Even Bodhisattvas who have advanced to the level of bhumis cannot fathom thoroughly the

wisdom and qualities of the Tathagata, what needs to be said of ordinary people with conceptual
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2 e2 ^* ?8 m- t5 w# P7 pminds? Master Dharmakirti says it well: “The wisdom of the Tathagata is just inconceivable.”
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6 c% N+ _# t$ ]/ p; i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。

# I; x0 Z: U7 |Only through strong faith and scriptural evidence can one comprehend the ultimate wisdom of

8 L: q9 F1 d1 N3 c& Cthe Tathagata. It can never be resolved by the thinking and reasoning of a conceptual mind.
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& @6 |- P8 L9 Z8 q5 c9 d" @壬午年三月十二日 　

' b& {7 I0 K9 P- g% c2 F2002年4月24日
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12th of March, Year of RenWu

April 24, 2002
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