《旅途脚印》| 答疑 ——索达吉堪布

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答疑 | Question and Answer

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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化众生呢？
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A Dharma Teacher in Minnan Buddhist Academy asked me today: “Does the Buddha still perceive

sentient beings after having attained Buddhahood?” This is a question many Buddhists often

! L2 v3 Z( s2 g( o( Fraise. Some people say: “An enlightened Buddha has eliminated all perceptions of self and of

beings; therefore, to him there are no sentient beings to be seen.” Still others wonder: “How can

the Buddha tame sentient beings if he does not perceive them?”
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3 g* T) \, P/ C6 o0 N+ G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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! {. a% ~5 _0 p) k) i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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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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% N9 G( m7 [' D! v* w. _him there are neither forms nor beings. In his wisdom that knows the multiplicity of all

3 w' K4 u  P" B. P+ V+ t, M. ^9 Z% Cphenomena, the Buddha knows every thought and idea of all sentient beings; however, to him
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2 X$ A3 }- p1 W' _" V3 athere is neither confusion nor clinging.

8 I+ \( a9 y' ~& x/ j- I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

《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，
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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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! N0 M. n# @0 p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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Tulku Dewopa, once cared for by Lord Maitreya, is a renowned contemporary Tibetan siddha

4 L( U- l4 {( H( v5 d3 k# b% mfrom whom our Choeje (King of Dharma) Jigme Phuntsok Rinpoche had received teachings. In the
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2 @/ a( {) B! }2 W2 x& Ishastra Discerning the Views of Sects, the Tulku cites teachings from Pandita Rangjung as
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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
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$ V! N# H  }* E" knightmare and suffer tremendously, the second person can through his miraculous power enter
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the 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

3 B. T7 q. l. X, _( u. G( vattachment and, with his skillful means that suit each individual, leads all beings gradually onto
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' Q- L- d4 ]6 v0 Q2 |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
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! L# J, c1 |" E' b7 n4 {师云：“如来智慧不可思。”

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

! `, Y! O2 N- i- z& Qwisdom and qualities of the Tathagata, what needs to be said of ordinary people with conceptual

1 ^4 f% B- N! Hminds? Master Dharmakirti says it well: “The wisdom of the Tathagata is just inconceivable.”

( G4 h" l3 \3 W* z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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8 s4 Z: P( d  h4 LOnly 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.
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) Y7 I3 C, R' z4 f# c壬午年三月十二日 　

2002年4月24日

12th of March, Year of RenWu
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- M. x! S& H  K; q3 yApril 24, 2002
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