为什么佛没有众生可度？2

《为什么佛没有众生可度？2—-大日如来王尊佛》

1、佛境界没有众生所离之苦与所求之安乐的实相。不管是你苦乐感受，还是出离轮回得生净土，还是无我奉献圆满菩提，无一实相。
2、佛是众生内在迷失的佛性一体。只有祈请，激活内在佛性，外在显现才有实际意义。外在的佛好像本性的镜子，需要内心的佛性开启，得到回馈。如果你光着身子问镜子为什么说自己裸体侮辱自己，就是对这个本性回馈不理解了。实际修行上，就是有人说，上师，你要把我当弟子了，我就会好好修行，你不认可我，我就不修，是一个荒唐的道理。
以上2点，最关键，必须以菩提心理解佛：
菩提心认知1，承载万法：佛是与众生合一的境界，承载一切法界众生，才能明白:无一切众生单一层面的实相。好像地球上一个人站位有上下之分，但地球都是你，一切与你分别与相反的境界都是你，上下就不存在了。菩提心是颠覆假我的核心修法。
菩提心认知2，力度胜服：好像妈妈哄孩子哭泣，但孩子的悲喜对母亲是失效的。因为力度胜服业力。理论再清晰，而实际被业力所控，都是空谈，必然落入假我实像。
菩提心认知3，胜义谛菩提心：胜义谛菩提心不存在无我利他。无我利他是有我执的凡夫所修菩提心，是世俗谛自他分别境界的最高标准。再往上就是与众生合一境界，即胜义谛，同体大悲无为大悲。即打破人相，我相，众生相，也打破自他分别的关系，也就是六祖云：不思善不思恶。善恶都没了，自己和众生都没了，佛魔都没了，真假都没了，愚痴觉悟，轮回净土，世俗与佛法，一切概念全部消失。即无二智慧。只有以此大菩提心，照见空如来藏，才能理解佛的妙用，是众生祈请的回馈。
此开示不是教你模仿胜义谛菩提心贡高我慢的自认成就，而是学会如何做个弟子，如何祈请，如何照见上师三宝，如何依教奉行，如何常随佛学。就是永恒的祈请，永远：不怕妄想就怕觉迟的谦卑。信徒一定要认清二谛，世俗谛与胜义谛。凡夫必须认知迷觉，佛魔，善恶，是根本解脱智慧，没有过河绝不能舍船，大菩萨都非常怕盲目无我，堕入断边顽空。必须有上师依止，亲近修行，指引方向和分寸把握。

Why Doesn’t the Buddha Have Sentient Beings to Save? 2 — SunGuru
In the Buddha’s realm, there is no substantial reality of suffering from which sentient beings seek to escape or the peace they desire to attain. Whether it is the experience of pain and pleasure, the liberation from samsara to be reborn in the Pure Land, or the selfless dedication to achieving perfect enlightenment, none of these exist as substantial realities.
The Buddha is one with the inherent, lost Buddha-nature within all sentient beings. Only through supplication can the inner Buddha-nature be awakened, giving practical meaning to external manifestations. The external Buddha is like a mirror of one’s inherent nature, requiring the activation of inner Buddha-nature to receive a response. If someone stands naked before a mirror and accuses it of insulting them by calling them naked, they misunderstand the reflection of this inherent nature. In actual practice, this is akin to someone saying, “If the guru recognizes me as a disciple, I will practice diligently; if not, I won’t,” which is an absurd logic.
The following two points are most critical and must be understood through the Bodhicitta (the mind of enlightenment):
Bodhicitta Cognition 1: Embracing All Dharmas
The Buddha’s state is one with all sentient beings. Only by embracing all beings in the Dharma-realm can one realize that there is no substantial reality of sentient beings existing on a single plane. It is like standing on Earth, where concepts of “upper” and “lower” exist due to one’s position, yet the entire Earth is part of oneself. All realms that seem distinct or opposite to oneself are ultimately oneself, making “upper” and “lower” irrelevant. Bodhicitta is the core practice that subverts the false ego.
Bodhicitta Cognition 2: Overcoming through Spiritual Strength
Like a mother comforting a crying child, the child’s sorrows and joys have no effect on the mother, for her strength transcends karmic forces. No matter how clear the theory, if one is actually controlled by karma, it is all empty talk, inevitably falling into the false reality of the ego.
Bodhicitta Cognition 3: Ultimate Bodhicitta (Paramarthasatya Bodhicitta)
Ultimate Bodhicitta does not involve the concept of “selfless altruism.” Selfless altruism is the Bodhicitta practiced by ordinary beings bound by ego-clinging, representing the highest standard within the conventional truth of distinguishing self from others. Beyond this is the state of unity with all sentient beings—Ultimate Truth—where great compassion arises from oneness, acting without effort. This breaks through the concepts of self, others, sentient beings, and all distinctions between self and others. As the Sixth Patriarch said: “Neither think of good nor evil.” When good and evil vanish, so do self and others, Buddhas and demons, truth and falsehood, ignorance and enlightenment, samsara and the Pure Land, conventional reality and Dharma—all concepts disappear entirely. This is non-dual wisdom. Only with this great Bodhicitta, which illuminates the empty Tathagatagarbha (Buddha-womb), can one understand the Buddha’s 妙用 (wonderful functions) as a response to sentient beings’ supplications.
This teaching does not encourage you to mimic Ultimate Bodhicitta out of arrogance, claiming false attainment. Instead, it teaches how to be a disciple: how to supplicate, how to perceive the Guru, the Three Jewels, how to follow the teachings, and how to always emulate the Buddha. It is about eternal supplication and the humility of always fearing not delusions but slowness in awakening. Believers must clearly distinguish between the two truths: conventional truth (Samvritisatya) and ultimate truth (Paramarthasatya). Ordinary beings must recognize the duality of delusion and enlightenment, Buddhas and demons, good and evil as fundamental to the wisdom of liberation. One must not abandon the boat before crossing the river. Even great bodhisattvas deeply fear blindly embracing “selflessness” and falling into the extreme of annihilative emptiness (顽空). It is essential to rely on a guru, engage in close practice, and seek guidance to navigate the path and maintain proper balance.

————大日如来王尊佛

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