20140317《靜思妙蓮華》聞法起信樂
⊙「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」《法華經方便品第二》
⊙「舍利弗重白佛言：世尊，唯願說之，唯願說之。所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信。」《法華經方便品第二》
⊙日光不為無目者而隱，佛法豈為癡盲者而默。
【證嚴上人開示】
時日過得很快，時間必定要用心，好好把握，用了它，時時佛法就是用於我們的生活。若不用心，時間也是一樣過，佛法就是停留在那裡。所以，我們要時時警惕，時時用心。
我們前面已經在經文中，我們就已能夠體會，《法華經》，是佛陀內心所保護著，唯一要向眾生宣說的教法，那就是一乘法。沒有什麼三乘。三乘法，是因為眾生的根機，不整齊，多數的人，能夠瞭解到無常的道理，知道六道輪迴是苦，但是對自己也能成佛，這個信心還不很夠。所以佛陀就是用小乘、中乘，其實他的內心所懷、護著的，那就是一乘大法。
從《法華經》法會成就開始，不只是人間的四眾弟子，就是天與人、十方菩薩，全都聚會於靈鷲山。佛陀今天所要說的，是過去所還未說過的，是甚深無量微妙大法。大家開始很想要聽了，卻是佛陀就是開始說：「此法，實在不是普通人，可以(信)受，此法可能還是不要說比較好。」
不過，舍利弗開始，就代替大家來請佛。但是，佛陀向著舍利弗說：「止！止！」好了，到此為止，不要再說。此法雖然是，真正甚深微妙的大法，恐怕現在這些人還無法接受，還是不要說好了。
舍利弗的智慧，他就是鍥而不捨，請佛一定要說。佛陀就是一直：「止！止！不須復說。若說是事，一切世間諸天及人必當驚疑。」
爾時佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑
舍利弗重白佛言：
世尊
唯願說之
唯願說之
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》
這是舍利弗代替大家要來請佛，非常懇切請佛來說。因為，佛陀擔心大家無法接受，接受，聽到後，可能心不是起懷疑，就是起毀謗，這種驚疑的心態。
但是舍利弗還是向佛說：「這裡這麼多人，所以敬信的人比較多，假如不能相信的人數，應該是很少。」所以舍利弗，他說：「唯願說之，唯願說之」，為什麼我一再來懇請佛陀說法，因為這大會之上，還有很多，「無數百千萬阿僧祇眾生」，這就是表示人很多，多數都是相信佛所說的法。
因為這些人，這麼多，無量數阿僧祇，這麼多的眾生。其實舍利弗的含意，不只是指當場法會上的人，舍利弗更是為未來，就是現在的我們——未來的眾生在請法。
佛陀二千多年前那時候說，能夠延續到，未來、未來無量數劫，長時間的眾生所需要的。所以舍利弗說，「無量阿僧祇眾生，曾見諸佛」，這些眾生從過去生，不斷地在親近諸佛，有時候是與釋迦佛，修行的時代同世，同世修行，所以叫做「曾見諸佛」。
這些人過去也聽過了諸佛說法，也與釋迦佛未成佛前，結過很深的緣，所以這些人應該「諸根猛利」。同樣都有在聽法，雖然人人還未到達成佛的境界，還未能找出內心的清淨本性，不過有此因緣，不斷地聞法。直至現在佛成佛了，靈山會上，大家來聚會，這些人應該都是「諸根猛利」，智慧很清楚了，所以「智慧明瞭」。
「聞佛所說」，現在聽佛，能直接說出了佛陀內心，所保護的一乘甚深之法，相信他們大家聽，應該也都能恭敬、相信。這是舍利弗向佛陀懇請，代替大家來說情。很貼佛陀的心。
假使佛陀若說：好了，不必再說了，如此這個大會不就散了？這不是佛陀的本意。不過佛陀他來人間，就是為一大事(因緣)，就是為講此部經而來人間，為了要教菩薩法，所以他才開三乘權教方便法。為何因緣成熟了，在此時佛陀不斷地讚歎，法的微妙，等到大家已經提起了很想聽，反而此時佛陀說要停止？倘若這樣就停止，這就不是暢佛本懷了。
佛陀他對舍利弗很信任，舍利弗最瞭解佛陀的心意，所以佛陀稱舍利弗是智慧第一。所說的智慧第一，是舍利弗最能體會，佛陀之意。這個話是否要說到此停止？或者是後面還有，最重要的事情還未暢說？這唯有舍利弗能瞭解。舍利弗就是瞭解才會代替大家，一再一再地請法。佛陀也很相信，舍利弗請法是鍥而不捨，所以他很相信，佛陀才會「止！止！」，三次不斷地三請、三止。這就是師徒心的默契，非常貼心。
所以說，「日光不為無目者而隱，佛法豈為癡盲者而默。」
日光
不為無目者而隱
佛法
豈為癡盲者而默
不能如此。因為這麼多人，就是佛陀一大事因緣就是要傳此法，一乘大法。佛陀絕對不會為了在座，還有少數人，不敬信一乘大法的人，這樣就真的不說，就停下來，不可能。
所以說，「日光不為無目者而隱」。太陽出來了，不會因為他眼睛看不見，太陽就不出來，絕對不會如此。佛陀也不會為了少數人不了解，不敬信大法，他就停止法而不說。所以說，「佛法豈為癡盲者而默」。佛法也不能因為少數人愚癡，他無法去瞭解、體會佛陀的心意大法，這樣就不說，也不可能。所以，這就是佛陀繼續下去，還是要說的法。
這是前面佛與舍利弗的對答。看到這段文，會很羨慕佛陀他的身邊，有如此貼心的弟子，那麼瞭解佛陀心意的舍利弗。否則，世間如此複雜，凡事都如此求而得，如此不是太過草率嗎？所以，應該要讓他知道，此法是很寶貴，人人若想聽法，心理就要有準備，準備出這分的信，那分的信心一定要有。這「信」是很重要。
在佛陀時代，有一位叫做真珠鬘。這位真珠鬘是出生於，一位很有錢的長者的家庭，她出生時很奇怪，就是額頭上好像一顆珍珠，會發亮的珍珠。更加奇怪的，自從這個女孩子出生後，家庭的珠寶自然湧出。
父母很疼惜這女兒，長得乖巧、聰明、伶俐，又很漂亮，又很善良。若是看到貧困之人，她就將她的珠寶，不斷不斷地布施給貧困之人。
到了十七、八歲時，另外一位長者家庭，還有一位非常英俊的，青少年兒子，也是學問很好，同樣很善良。就這樣，這兩個家庭就結為親家。
這對年輕的夫妻有共同的心願，那就是信仰佛法，同時樂善好施。二個人相約著，保持乾淨的身與心，身心清淨找機會出家。
這二個家庭，也是信仰佛法的家庭，所以歡喜成就這對年輕的夫妻，同時到佛前去皈依，同時發願出家，二個人都剃度了。大家看了很羨慕，怎麼能有這麼好的人生呢？出生在富有的家庭，修行是如此順利，隨心所欲。大家感覺這因緣是如何呢？佛陀開始就說出了這個因緣。
就是說在過去，在賢劫的時代，有一尊佛叫做迦葉佛。迦葉佛到波羅奈國時，在波羅奈國有一位年輕人，(名叫阿沙羅)，他不是很有錢，卻是他很信仰佛法。他拜見了迦葉佛時，看到迦葉佛的莊嚴，瞭解迦葉佛佛法的微妙，他覺得，一個人聽到、少數人聽到很可惜，發一個願要舉行一個，「無遮法會」，意思就是說，想要讓更多人來接觸佛法。所以他就要去勸募，募很多人的心，募很多人來信仰，同時，那就是讓大家，共同來出錢，來舉辦這麼大的「無遮大會」。
「無遮大會」，就是說請佛來受供養，同時佛陀向無數大眾來說法。當他在勸募人人，成就「無遮大會」時，有一位婦女聽到了，內心就起了信樂，很相信迦葉佛的法微妙，而且也隨喜。她在外面，在印度人，有錢人，裝飾要用珍珠披在她的額頭上，她隨手將額頭上的這顆珍珠，取下來，價值很高，就讓這位阿沙羅。這阿沙羅拿到這顆珍珠，就趕緊去辦「無遮大會」。
女人回到家中，先生看到，「妳額頭上那顆珍珠呢？」她就將在街上聽到、看到，歡喜、隨喜將這顆珍珠捐出去。這位婦女的先生聽到，很歡喜，不只是沒有責罵她，同時讚歎她、隨喜她，同時也發願：「有這樣的佛出現於人間，我很願意去聽佛說法，甚至我要發願，生生世世能聽聞佛法，因緣成熟能夠隨佛出家。」二個人都同時，尚未聽到佛法就已信仰佛法，所以二人同時發這樣的願。
所以說來，信，信法是如此豐富的因緣。這對夫妻在迦葉佛的時代，一直到現在釋迦佛這個時代，已經因緣成熟。這對年輕的夫妻是賢劫以前，迦葉佛時代那對夫妻。
總而言之，這種隨喜也是功德，這種要擴大人人能來瞭解佛法，這也是一種修行難得的功德。總之，我們學佛、聽法，必定要時時起歡喜心、信仰心，而且要相信佛陀所說法。一切就是要多用心。
Explanations by Master Cheng-Yan
Subject: Faith and Joy Arise from Listening to the Dharma (聞法起信樂)
Date: March. 13. 2014
Time passes very quickly. We must mindfully seize every moment. At all times, we must apply the Dharma to our daily living. If we are not mindful, time still passes while [our cultivation of] the Dharma stalls. So, we must always be vigilant and always be mindful.
Previously, through the sutra text, we have already realized that the Lotus Sutra contains the teachings the Buddha had guarded in His heart. The only teaching He really wanted to preach to sentient beings was the One Vehicle Dharma, not the Three Vehicle teachings. [They were only taught] because the capabilities of sentient beings varied. Most people could comprehend the principle of impermanence and recognize that cyclic existence in the Six Realms is suffering, but they were not fully confident that they could also attain Buddhahood. So, He taught the Small and Middle Vehicles when in fact, what He intended to teach and had been guarding was the great Dharma of the One Vehicle. From beginning of the Lotus Dharma-assembly, not only were there the human disciples of the fourfold assembly, heavenly beings and Bodhisattvas of the ten directions also gathered at Vulture Peak.
The teaching the Buddha was about to give had not been taught in the past and was extremely profound, subtle and wondrous. So, they wanted to hear it. But then the Buddha said, “This Dharma is not something ordinary people can [faithfully] accept.
So, this Dharma may be better left unsaid.” However, Sariputra started to request the teaching on behalf of everyone. But the Buddha told Sariputra “Stop, stop”. He wanted to stop there and not say anything else. Although this Dharma was truly profound, subtle and wondrous, He was afraid that these people were still not ready to accept it. So, He felt it was better to not speak. In his wisdom, Sariputra relentlessly persisted. So, he strongly urged the Buddha to preach it.
The Buddha kept saying, “Stop, stop, there is no need to speak further. If this matter was spoken of, heavenly beings and humans in all worlds would be shocked and begin to doubt.” Sariputra again addressed the Buddha by saying, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings who have, in the past, seen all Buddhas. Their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”
Thus Sariputra sincerely made this request on behalf of everyone, because the Buddha was worried that they would not accept it, and after hearing it, might give rise to suspicion and slander it out of shock and doubt.But Sariputra then told the Buddha that most people there had respect and faith.Those who could not believe it were probably very few.Thus, Sariputra said, “I only pray that you will speak it.”
He continued to sincerely ask the Buddha to teach because at this assembly, there were still countless, “hundreds of thousands of millions of billions of asankya sentient beings” who had faith in His teachings.When he said there were countless people, asankya sentient beings, Sariputra was not just referring to people at the Dharma-assembly.He was requesting the Dharma on our behalf, for the sake of sentient beings in the future.The Buddha gave teachings over 2000 years ago that would last infinite kalpaks into the future.Sentient beings will need them for a long time.
So, Sariputra mentioned, “Countless, asankya sentient beings who have, in the past, seen all Buddhas.”These sentient beings, in their past lives, continuously drew near all Buddhas.Sometimes, they were born in an era when Sakyamuni Buddha engaged in spiritual practice and practiced by His side.So, “in the past, [they had] seen all Buddhas”.
These people, in the past, had heard all Buddhas give teachings, and before Sakyamuni Buddha attained enlightenment, had formed deep karmic affinities with Him.
So, they were likely to “have sharp capabilities” because they had been listening to the teachings.Although they had not attained.Buddhahood and were still unable to find their pure intrinsic nature, they had the karmic condition to condition to continuously listen to teachings.Then, when the Buddha attained enlightenment, they all assembled at Vulture Peak.These people had “sharp capabilities,” and very clear wisdom, so “there wisdom is clear”.“As they listen to what the Buddha says,” refers to how they were now listening to the Buddha directly teaches the extremely profound One Vehicle Dharma that He had been guarding in His heart.[Sariputra] believed that when they listen to it, they will feel respect and faith.
So Sariputra made this sincere request on everyone’s behalf for the Buddha to teach.
Sariputra knew the Buddha very well and knew that when the Buddha said, “I do not need to speak further,”.He did not intend to disperse the assembly.The Buddha came to this world for one great cause, to give the [Lotus] teachings, to teach the Bodhisattvas-path.So, He established the provisional teachings and skillful means of the Three Vehicles.Now the karmic conditions had ripened, so the Buddha continuously praised the subtle and wondrous Dharma the subtle and wondrous Dharma.
After everyone said they wanted to listen, the Buddha said He wanted to stop instead.
But if He stooped now, He would not have carried out His original intent.The Buddha trusted Sariputra very much and Sariputra understood the Buddha best.So, the Buddha said Sariputra was foremost in wisdom.
This meant that Sariputra was best at comprehending the Budhda’s intent.Whether He really meant He would stop now or would continue to give the most important teaching that He had not yet freely expressed was something only Sariputra knew.Because he understood the Buddha, he then repeatedly requested teachings on people’s behalf. The Buddha also trusted that Sariputra would relentlessly persist in requesting teachings. That was why He said, “Stop, stop”. Three times Sariputra asked and three times He refused. The minds of teacher and student were in sync,
so Sariputra said, “Sunlight does not conceal itself because of those without sight”. Buddha-Dharma certainly should not be silenced because of the ignorant”.
It cannot be this way. The Buddha’s one great cause was to transmit the One Vehicle Dharma to many people. The Buddha would never, because of a few people who did not believe in the One Vehicle Dharma, really stop without giving that teaching. That was not possible. So Sariputra said, “Sunlight does not conceal itself because of those without sight. The sun [always] comes out. It does not stop rising because of people who cannot see it, absolutely not. So, the Buddha would not, because a few people lacked understanding, faith and respect for the great Dharma, stop giving teachings. Thus, Sariputra said, “Buddha-Dharma certainly should not be silenced because of the ignorant”.
The Buddha-Dharma also should not be left unsaid because a few people were foolish and could not comprehend what the Buddha intended to teach. That was not possible. So, the Buddha would continue to give teachings. This was the dialogue between the Buddha and Sariputra. When I read this passage, I really admire that the Buddha had disciples who really understood Him, that Sariputra knew His intentions so well. Otherwise, in this complicated world, if He gave them whatever they asked for, wouldn’t they take things for granted? So, He wanted to help them realize that this Dharma is very valuable. If they wanted to listen to this teaching, they must be mentally prepared; they must foster faith. Having faith is very important.
During the Buddha’s lifetime, there was a woman named Pearl Garland. She was born into the family of a very rich elder. When she was born, she looked unusual because on her forehead, there appeared to be a radiant pearl. Even stranger, after this girl was born, jewels naturally appeared in her home. Her parents loved her very much. She was intelligent, witty and well-behaved, and also very beautiful and kind-hearted.
Whenever she saw poor people, she gave jewels to them. When she was 17 or 18, [she was engaged] to the son of another elder. He was a very handsome young man. He was also very well-educated and kind-hearted. Thus, the two families became joined by marriage. This young couple had a common wish, to follow the Buddha-Dharma, do good deeds and practice giving. They had a mutual agreement, to remain pure in body and mind and find an opportunity to become monastics. These two families were devout Buddhists, so they joyfully gave their permission. The two of them took refuge with the Buddha and then took the vows to become monastics.
When their heads were shaved, people around them were very envious. How could they be so fortunate? They were born to wealthy families, and their spiritual practice was smooth and progressed as they desired. They wondered about the karmic conditions behind this.
The Buddha then explained their causes and conditions. In the past, during the Bhadra-kalpa, there was a Buddha named Kasyapa. When Kasyapa went to the kingdom of Varanasi, there was a young man who was not very wealthy but devoutly upheld the Buddha-Dharma. When he paid a visit to Kasyapa Buddha and saw His magnificent presence, and grasped the subtlety and wonder of His teachings. He thought that it would be a pity if only one or a few people heard such teachings.
So, he aspired to hold “a Dharma-assembly that is open to all.” He wanted to do this to help more people encounter the Buddha-Dharma. So, he went to solicit donations to attract people and inspire their belief. At the same time, this gave everyone a chance to collectively fund and hold this grand “Dharma-assembly that is open to all.”
At a “Dharma-assembly that is open to all,” people would invite Buddha to receive offerings, and He would preach the Dharma to the masses. While he was asking people to help make this Dharma-assembly a reality, a woman heard about it and felt faith and joy. She really believed that Kasyapa Buddha’s teachings were subtle and wondrous and also took joy in them.
Wherever she left the house, like other wealthy Indians, she would adorn her forehead with a pearl. So, she took this pearl off her forehead. This pearl was highly valued, and she gave it to the young man, Asara. When h received the pearl, he quickly used it to fund the “Dharma-assembly that is open to all.”
When the woman returned home, her husband looked at her and asked, “Where is the pearl on your forehead?” She then told him what she saw and heard and how she joyfully donated her pearl. When her husband heard about this, he was very happy. Not only did he not scold her, he praised her, took joy in her action and made his own vows. “If a Buddha like this has appeared in the world, I am very willing to listen to His teachings. I will even vow to listen to the Dharma lifetime after lifetime. When karmic conditions are mature, I want to follow Him and become a monastic.” Both of them already believed in the Dharma before they heard it, so they both made the same vow. Therefore, their faith in the Dharma came from wonderful cause and conditions that extended from Kasyapa Buddha’s era to Sayamuni Buddha’s era, when their karmic conditions matured. This young couple now was the young couple from Kasyapa Buddha’s era young couple from Kasyapa Buddha’s era.
In summary, taking joy can also create merits and virtues. Giving more people the chance to learn the Buddha Dharma is also a rarely-attained merit for spiritual practitioners. So, as we learn the Buddha’s Way and listen to the Dharma, we must always give rise to joy and faith and believe in His teachings. In all things, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」《法華經方便品第二》
⊙「舍利弗重白佛言：世尊，唯願說之，唯願說之。所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信。」《法華經方便品第二》
⊙日光不為無目者而隱，佛法豈為癡盲者而默。
【證嚴上人開示】
時日過得很快，時間必定要用心，好好把握，用了它，時時佛法就是用於我們的生活。若不用心，時間也是一樣過，佛法就是停留在那裡。所以，我們要時時警惕，時時用心。
我們前面已經在經文中，我們就已能夠體會，《法華經》，是佛陀內心所保護著，唯一要向眾生宣說的教法，那就是一乘法。沒有什麼三乘。三乘法，是因為眾生的根機，不整齊，多數的人，能夠瞭解到無常的道理，知道六道輪迴是苦，但是對自己也能成佛，這個信心還不很夠。所以佛陀就是用小乘、中乘，其實他的內心所懷、護著的，那就是一乘大法。
從《法華經》法會成就開始，不只是人間的四眾弟子，就是天與人、十方菩薩，全都聚會於靈鷲山。佛陀今天所要說的，是過去所還未說過的，是甚深無量微妙大法。大家開始很想要聽了，卻是佛陀就是開始說：「此法，實在不是普通人，可以(信)受，此法可能還是不要說比較好。」
不過，舍利弗開始，就代替大家來請佛。但是，佛陀向著舍利弗說：「止！止！」好了，到此為止，不要再說。此法雖然是，真正甚深微妙的大法，恐怕現在這些人還無法接受，還是不要說好了。
舍利弗的智慧，他就是鍥而不捨，請佛一定要說。佛陀就是一直：「止！止！不須復說。若說是事，一切世間諸天及人必當驚疑。」
爾時佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑
舍利弗重白佛言：
世尊
唯願說之
唯願說之
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》
這是舍利弗代替大家要來請佛，非常懇切請佛來說。因為，佛陀擔心大家無法接受，接受，聽到後，可能心不是起懷疑，就是起毀謗，這種驚疑的心態。
但是舍利弗還是向佛說：「這裡這麼多人，所以敬信的人比較多，假如不能相信的人數，應該是很少。」所以舍利弗，他說：「唯願說之，唯願說之」，為什麼我一再來懇請佛陀說法，因為這大會之上，還有很多，「無數百千萬阿僧祇眾生」，這就是表示人很多，多數都是相信佛所說的法。
因為這些人，這麼多，無量數阿僧祇，這麼多的眾生。其實舍利弗的含意，不只是指當場法會上的人，舍利弗更是為未來，就是現在的我們——未來的眾生在請法。
佛陀二千多年前那時候說，能夠延續到，未來、未來無量數劫，長時間的眾生所需要的。所以舍利弗說，「無量阿僧祇眾生，曾見諸佛」，這些眾生從過去生，不斷地在親近諸佛，有時候是與釋迦佛，修行的時代同世，同世修行，所以叫做「曾見諸佛」。
這些人過去也聽過了諸佛說法，也與釋迦佛未成佛前，結過很深的緣，所以這些人應該「諸根猛利」。同樣都有在聽法，雖然人人還未到達成佛的境界，還未能找出內心的清淨本性，不過有此因緣，不斷地聞法。直至現在佛成佛了，靈山會上，大家來聚會，這些人應該都是「諸根猛利」，智慧很清楚了，所以「智慧明瞭」。
「聞佛所說」，現在聽佛，能直接說出了佛陀內心，所保護的一乘甚深之法，相信他們大家聽，應該也都能恭敬、相信。這是舍利弗向佛陀懇請，代替大家來說情。很貼佛陀的心。
假使佛陀若說：好了，不必再說了，如此這個大會不就散了？這不是佛陀的本意。不過佛陀他來人間，就是為一大事(因緣)，就是為講此部經而來人間，為了要教菩薩法，所以他才開三乘權教方便法。為何因緣成熟了，在此時佛陀不斷地讚歎，法的微妙，等到大家已經提起了很想聽，反而此時佛陀說要停止？倘若這樣就停止，這就不是暢佛本懷了。
佛陀他對舍利弗很信任，舍利弗最瞭解佛陀的心意，所以佛陀稱舍利弗是智慧第一。所說的智慧第一，是舍利弗最能體會，佛陀之意。這個話是否要說到此停止？或者是後面還有，最重要的事情還未暢說？這唯有舍利弗能瞭解。舍利弗就是瞭解才會代替大家，一再一再地請法。佛陀也很相信，舍利弗請法是鍥而不捨，所以他很相信，佛陀才會「止！止！」，三次不斷地三請、三止。這就是師徒心的默契，非常貼心。
所以說，「日光不為無目者而隱，佛法豈為癡盲者而默。」
日光
不為無目者而隱
佛法
豈為癡盲者而默
不能如此。因為這麼多人，就是佛陀一大事因緣就是要傳此法，一乘大法。佛陀絕對不會為了在座，還有少數人，不敬信一乘大法的人，這樣就真的不說，就停下來，不可能。
所以說，「日光不為無目者而隱」。太陽出來了，不會因為他眼睛看不見，太陽就不出來，絕對不會如此。佛陀也不會為了少數人不了解，不敬信大法，他就停止法而不說。所以說，「佛法豈為癡盲者而默」。佛法也不能因為少數人愚癡，他無法去瞭解、體會佛陀的心意大法，這樣就不說，也不可能。所以，這就是佛陀繼續下去，還是要說的法。
這是前面佛與舍利弗的對答。看到這段文，會很羨慕佛陀他的身邊，有如此貼心的弟子，那麼瞭解佛陀心意的舍利弗。否則，世間如此複雜，凡事都如此求而得，如此不是太過草率嗎？所以，應該要讓他知道，此法是很寶貴，人人若想聽法，心理就要有準備，準備出這分的信，那分的信心一定要有。這「信」是很重要。
在佛陀時代，有一位叫做真珠鬘。這位真珠鬘是出生於，一位很有錢的長者的家庭，她出生時很奇怪，就是額頭上好像一顆珍珠，會發亮的珍珠。更加奇怪的，自從這個女孩子出生後，家庭的珠寶自然湧出。
父母很疼惜這女兒，長得乖巧、聰明、伶俐，又很漂亮，又很善良。若是看到貧困之人，她就將她的珠寶，不斷不斷地布施給貧困之人。
到了十七、八歲時，另外一位長者家庭，還有一位非常英俊的，青少年兒子，也是學問很好，同樣很善良。就這樣，這兩個家庭就結為親家。
這對年輕的夫妻有共同的心願，那就是信仰佛法，同時樂善好施。二個人相約著，保持乾淨的身與心，身心清淨找機會出家。
這二個家庭，也是信仰佛法的家庭，所以歡喜成就這對年輕的夫妻，同時到佛前去皈依，同時發願出家，二個人都剃度了。大家看了很羨慕，怎麼能有這麼好的人生呢？出生在富有的家庭，修行是如此順利，隨心所欲。大家感覺這因緣是如何呢？佛陀開始就說出了這個因緣。
就是說在過去，在賢劫的時代，有一尊佛叫做迦葉佛。迦葉佛到波羅奈國時，在波羅奈國有一位年輕人，(名叫阿沙羅)，他不是很有錢，卻是他很信仰佛法。他拜見了迦葉佛時，看到迦葉佛的莊嚴，瞭解迦葉佛佛法的微妙，他覺得，一個人聽到、少數人聽到很可惜，發一個願要舉行一個，「無遮法會」，意思就是說，想要讓更多人來接觸佛法。所以他就要去勸募，募很多人的心，募很多人來信仰，同時，那就是讓大家，共同來出錢，來舉辦這麼大的「無遮大會」。
「無遮大會」，就是說請佛來受供養，同時佛陀向無數大眾來說法。當他在勸募人人，成就「無遮大會」時，有一位婦女聽到了，內心就起了信樂，很相信迦葉佛的法微妙，而且也隨喜。她在外面，在印度人，有錢人，裝飾要用珍珠披在她的額頭上，她隨手將額頭上的這顆珍珠，取下來，價值很高，就讓這位阿沙羅。這阿沙羅拿到這顆珍珠，就趕緊去辦「無遮大會」。
女人回到家中，先生看到，「妳額頭上那顆珍珠呢？」她就將在街上聽到、看到，歡喜、隨喜將這顆珍珠捐出去。這位婦女的先生聽到，很歡喜，不只是沒有責罵她，同時讚歎她、隨喜她，同時也發願：「有這樣的佛出現於人間，我很願意去聽佛說法，甚至我要發願，生生世世能聽聞佛法，因緣成熟能夠隨佛出家。」二個人都同時，尚未聽到佛法就已信仰佛法，所以二人同時發這樣的願。
所以說來，信，信法是如此豐富的因緣。這對夫妻在迦葉佛的時代，一直到現在釋迦佛這個時代，已經因緣成熟。這對年輕的夫妻是賢劫以前，迦葉佛時代那對夫妻。
總而言之，這種隨喜也是功德，這種要擴大人人能來瞭解佛法，這也是一種修行難得的功德。總之，我們學佛、聽法，必定要時時起歡喜心、信仰心，而且要相信佛陀所說法。一切就是要多用心。
Explanations by Master Cheng-Yan
Subject: Faith and Joy Arise from Listening to the Dharma (聞法起信樂)
Date: March. 13. 2014
Time passes very quickly. We must mindfully seize every moment. At all times, we must apply the Dharma to our daily living. If we are not mindful, time still passes while [our cultivation of] the Dharma stalls. So, we must always be vigilant and always be mindful.
Previously, through the sutra text, we have already realized that the Lotus Sutra contains the teachings the Buddha had guarded in His heart. The only teaching He really wanted to preach to sentient beings was the One Vehicle Dharma, not the Three Vehicle teachings. [They were only taught] because the capabilities of sentient beings varied. Most people could comprehend the principle of impermanence and recognize that cyclic existence in the Six Realms is suffering, but they were not fully confident that they could also attain Buddhahood. So, He taught the Small and Middle Vehicles when in fact, what He intended to teach and had been guarding was the great Dharma of the One Vehicle. From beginning of the Lotus Dharma-assembly, not only were there the human disciples of the fourfold assembly, heavenly beings and Bodhisattvas of the ten directions also gathered at Vulture Peak.
The teaching the Buddha was about to give had not been taught in the past and was extremely profound, subtle and wondrous. So, they wanted to hear it. But then the Buddha said, “This Dharma is not something ordinary people can [faithfully] accept.
So, this Dharma may be better left unsaid.” However, Sariputra started to request the teaching on behalf of everyone. But the Buddha told Sariputra “Stop, stop”. He wanted to stop there and not say anything else. Although this Dharma was truly profound, subtle and wondrous, He was afraid that these people were still not ready to accept it. So, He felt it was better to not speak. In his wisdom, Sariputra relentlessly persisted. So, he strongly urged the Buddha to preach it.
The Buddha kept saying, “Stop, stop, there is no need to speak further. If this matter was spoken of, heavenly beings and humans in all worlds would be shocked and begin to doubt.” Sariputra again addressed the Buddha by saying, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings who have, in the past, seen all Buddhas. Their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”
Thus Sariputra sincerely made this request on behalf of everyone, because the Buddha was worried that they would not accept it, and after hearing it, might give rise to suspicion and slander it out of shock and doubt.But Sariputra then told the Buddha that most people there had respect and faith.Those who could not believe it were probably very few.Thus, Sariputra said, “I only pray that you will speak it.”
He continued to sincerely ask the Buddha to teach because at this assembly, there were still countless, “hundreds of thousands of millions of billions of asankya sentient beings” who had faith in His teachings.When he said there were countless people, asankya sentient beings, Sariputra was not just referring to people at the Dharma-assembly.He was requesting the Dharma on our behalf, for the sake of sentient beings in the future.The Buddha gave teachings over 2000 years ago that would last infinite kalpaks into the future.Sentient beings will need them for a long time.
So, Sariputra mentioned, “Countless, asankya sentient beings who have, in the past, seen all Buddhas.”These sentient beings, in their past lives, continuously drew near all Buddhas.Sometimes, they were born in an era when Sakyamuni Buddha engaged in spiritual practice and practiced by His side.So, “in the past, [they had] seen all Buddhas”.
These people, in the past, had heard all Buddhas give teachings, and before Sakyamuni Buddha attained enlightenment, had formed deep karmic affinities with Him.
So, they were likely to “have sharp capabilities” because they had been listening to the teachings.Although they had not attained.Buddhahood and were still unable to find their pure intrinsic nature, they had the karmic condition to condition to continuously listen to teachings.Then, when the Buddha attained enlightenment, they all assembled at Vulture Peak.These people had “sharp capabilities,” and very clear wisdom, so “there wisdom is clear”.“As they listen to what the Buddha says,” refers to how they were now listening to the Buddha directly teaches the extremely profound One Vehicle Dharma that He had been guarding in His heart.[Sariputra] believed that when they listen to it, they will feel respect and faith.
So Sariputra made this sincere request on everyone’s behalf for the Buddha to teach.
Sariputra knew the Buddha very well and knew that when the Buddha said, “I do not need to speak further,”.He did not intend to disperse the assembly.The Buddha came to this world for one great cause, to give the [Lotus] teachings, to teach the Bodhisattvas-path.So, He established the provisional teachings and skillful means of the Three Vehicles.Now the karmic conditions had ripened, so the Buddha continuously praised the subtle and wondrous Dharma the subtle and wondrous Dharma.
After everyone said they wanted to listen, the Buddha said He wanted to stop instead.
But if He stooped now, He would not have carried out His original intent.The Buddha trusted Sariputra very much and Sariputra understood the Buddha best.So, the Buddha said Sariputra was foremost in wisdom.
This meant that Sariputra was best at comprehending the Budhda’s intent.Whether He really meant He would stop now or would continue to give the most important teaching that He had not yet freely expressed was something only Sariputra knew.Because he understood the Buddha, he then repeatedly requested teachings on people’s behalf. The Buddha also trusted that Sariputra would relentlessly persist in requesting teachings. That was why He said, “Stop, stop”. Three times Sariputra asked and three times He refused. The minds of teacher and student were in sync,
so Sariputra said, “Sunlight does not conceal itself because of those without sight”. Buddha-Dharma certainly should not be silenced because of the ignorant”.
It cannot be this way. The Buddha’s one great cause was to transmit the One Vehicle Dharma to many people. The Buddha would never, because of a few people who did not believe in the One Vehicle Dharma, really stop without giving that teaching. That was not possible. So Sariputra said, “Sunlight does not conceal itself because of those without sight. The sun [always] comes out. It does not stop rising because of people who cannot see it, absolutely not. So, the Buddha would not, because a few people lacked understanding, faith and respect for the great Dharma, stop giving teachings. Thus, Sariputra said, “Buddha-Dharma certainly should not be silenced because of the ignorant”.
The Buddha-Dharma also should not be left unsaid because a few people were foolish and could not comprehend what the Buddha intended to teach. That was not possible. So, the Buddha would continue to give teachings. This was the dialogue between the Buddha and Sariputra. When I read this passage, I really admire that the Buddha had disciples who really understood Him, that Sariputra knew His intentions so well. Otherwise, in this complicated world, if He gave them whatever they asked for, wouldn’t they take things for granted? So, He wanted to help them realize that this Dharma is very valuable. If they wanted to listen to this teaching, they must be mentally prepared; they must foster faith. Having faith is very important.
During the Buddha’s lifetime, there was a woman named Pearl Garland. She was born into the family of a very rich elder. When she was born, she looked unusual because on her forehead, there appeared to be a radiant pearl. Even stranger, after this girl was born, jewels naturally appeared in her home. Her parents loved her very much. She was intelligent, witty and well-behaved, and also very beautiful and kind-hearted.
Whenever she saw poor people, she gave jewels to them. When she was 17 or 18, [she was engaged] to the son of another elder. He was a very handsome young man. He was also very well-educated and kind-hearted. Thus, the two families became joined by marriage. This young couple had a common wish, to follow the Buddha-Dharma, do good deeds and practice giving. They had a mutual agreement, to remain pure in body and mind and find an opportunity to become monastics. These two families were devout Buddhists, so they joyfully gave their permission. The two of them took refuge with the Buddha and then took the vows to become monastics.
When their heads were shaved, people around them were very envious. How could they be so fortunate? They were born to wealthy families, and their spiritual practice was smooth and progressed as they desired. They wondered about the karmic conditions behind this.
The Buddha then explained their causes and conditions. In the past, during the Bhadra-kalpa, there was a Buddha named Kasyapa. When Kasyapa went to the kingdom of Varanasi, there was a young man who was not very wealthy but devoutly upheld the Buddha-Dharma. When he paid a visit to Kasyapa Buddha and saw His magnificent presence, and grasped the subtlety and wonder of His teachings. He thought that it would be a pity if only one or a few people heard such teachings.
So, he aspired to hold “a Dharma-assembly that is open to all.” He wanted to do this to help more people encounter the Buddha-Dharma. So, he went to solicit donations to attract people and inspire their belief. At the same time, this gave everyone a chance to collectively fund and hold this grand “Dharma-assembly that is open to all.”
At a “Dharma-assembly that is open to all,” people would invite Buddha to receive offerings, and He would preach the Dharma to the masses. While he was asking people to help make this Dharma-assembly a reality, a woman heard about it and felt faith and joy. She really believed that Kasyapa Buddha’s teachings were subtle and wondrous and also took joy in them.
Wherever she left the house, like other wealthy Indians, she would adorn her forehead with a pearl. So, she took this pearl off her forehead. This pearl was highly valued, and she gave it to the young man, Asara. When h received the pearl, he quickly used it to fund the “Dharma-assembly that is open to all.”
When the woman returned home, her husband looked at her and asked, “Where is the pearl on your forehead?” She then told him what she saw and heard and how she joyfully donated her pearl. When her husband heard about this, he was very happy. Not only did he not scold her, he praised her, took joy in her action and made his own vows. “If a Buddha like this has appeared in the world, I am very willing to listen to His teachings. I will even vow to listen to the Dharma lifetime after lifetime. When karmic conditions are mature, I want to follow Him and become a monastic.” Both of them already believed in the Dharma before they heard it, so they both made the same vow. Therefore, their faith in the Dharma came from wonderful cause and conditions that extended from Kasyapa Buddha’s era to Sayamuni Buddha’s era, when their karmic conditions matured. This young couple now was the young couple from Kasyapa Buddha’s era young couple from Kasyapa Buddha’s era.
In summary, taking joy can also create merits and virtues. Giving more people the chance to learn the Buddha Dharma is also a rarely-attained merit for spiritual practitioners. So, as we learn the Buddha’s Way and listen to the Dharma, we must always give rise to joy and faith and believe in His teachings. In all things, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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