⊙宇宙浩翰無際，大地遼闊蘊育。五穀糧食一地所生，大樹小草一雨所潤。
⊙「今佛放光明，助發實相義。」《法華經序品第一》
⊙「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」《法華經序品第一》
⊙「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘。」《法華經序品第一》
⊙求三乘法者，或疑、或悔，約有三種：第一，修小乘之初心者；第二，修菩薩乘者；第三，已證小乘果者。
⊙第一、修小乘之初心菩薩，謂佛以小乘示我，遂自疑，不能成無上菩提。
⊙第二、修菩薩乘者，復疑大乘法，為我等所獨有，非小乘人所堪。
⊙第三、已證小乘果者，復自歎，所證尚非究竟
******************************
【證嚴上人開示】
「宇宙浩瀚無際，大地遼闊蘊育，五穀糧食，一地所生，大樹小草，一雨所潤。」
宇宙浩翰無際
大地遼闊蘊育
五穀糧食
一地所生
大樹小草
一雨所潤
這是要告訴大家，宇宙雖然是很廣闊無邊際，無法去測量，大地雖然是遼闊，就是孕育著五穀糧食。五穀糧食無不都是，同一片土地所生，無論是大樹、小草，同樣需要雨露來潤濕。
佛陀的心地就如天下大地，他能來蘊育智慧。我們要成長我們的慧命，要從佛陀所開示經典中一一去體會、去瞭解，自然我們的心地與佛的心，會合在一起。就如五穀糧食(長於大地)般，我們的智慧之糧，就是從心地生出來，所以我們要用心，我們也要啟開、開墾我們的心地。
所以無論是我們的心態，小乾坤的心態，或者是大乾坤的生態，都沒有離開一地、一雨。雨露就像是我們的法一樣，我們要好好耕耘心地，接受著雨露的法水來滋潤。
所以我們人人，已經是選擇了這分修行，修行，我們要好好照顧好這片的心地，要好好，要攝受了雨露的水分，我們才能慧命增長。
我們前面已經說過「今佛放光明，助發實相義」。
今佛放光明
助發實相義
《法華經序品第一》
就是要啟發人人的心，求法，根機能夠大家共同整齊。無論你是修小乘行，或者是中乘、大乘的修行者，你所吸收的地，在土地之上，這片的心地，你所吸收的是一樣的水分，希望水分，大地的種子都能夠，根機一律好好來接受，雨露的滋潤，這就是要啟發大家的心，用何種心情來接受大法。
所以，我們離佛二千多年後的現在，也是要用心來瞭解，到底二千多年前，釋迦牟尼佛施教四十多年，如何是用方便教法來教度眾生，最後的七年間要如何，將四十二年前(的)方便法，歸納於現在所要說的真實法。所以大家要用心啟機。
所以現在這段(經)文說：「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」
諸人今當知
合掌一心待
佛當雨法雨
充足求道者
《法華經序品第一》
這段(經)文，我們大家同樣要用心，因為警惕我們大家「諸人今當知」，大家應該要用心了，要提高你的精神，我們要懂得警覺到佛法，佛陀將要施教的法，這是瞬間我們的心，都不能讓它散亂掉，精神要凝聚起來。
所以文殊菩薩這樣要來叫醒大家，「諸人今當知」，大家現在此刻要知道，而且知道佛陀是要開始，要施展的是他已經佛佛道同、保護於他的內心已經很久，將要暢演本懷，大家要用心。
不只是用心，還要虔誠，所以文殊菩薩在此向大家說：「合掌一心待」。因為這段時間內，文殊菩薩回答彌勒(菩薩)以及大眾，開啟人人心的疑問，現在叫大家要用心、要虔誠來等待，用虔誠、恭敬之心來等待，來等待佛。
「佛當雨法雨，充足求道者」。開始佛陀要來施教，就像法水要來滋潤人人心地乾枯，已經很枯燥的心。大家的心地雖然有種子，也已經有耕耘了，現在就是需要及時的雨水。大家的心已經有想要求法了，如同大地需要水，同樣的道理，佛即將要來施，施教雨法雨，供應我們的水分，能「充足求道者」，大家很想要求 (法的)這一念心。
「雨法雨」，那就是「妙法能滋潤眾生」。前面的「雨」(字)，就是施，施教，施教普及法能滋潤眾生的心，所以比喻叫做「雨」，「雨」就是施教。也就是譬喻，說法能霑利眾生之心田。眾生的心田就是需要水分，無論是五穀雜糧、或者是水稻田都不能離開，就是要適當的水分，普施滋潤於心地上。
諸求三乘人
若有疑悔者
佛當為除斷
令盡無有餘
《法華經序品第一》
「諸求三乘人」，有三種的法，就是小、中、大。就像大地上有大樹、小樹、有草等等，這就是看它在大地上，它所要吸收的水分有多少，同樣一雨普潤。
雨，所施的雨都是平等的，同樣是雨水。只是，在這片大地上，你自己這個心地是發心像株草一樣嗎？一枝草同樣有一點露在。一枝草一點露，它就能生存在大地。佛法也是一樣，你自己若是要求小乘，就如小草一般，你所要的就只是那一點水而已。
同樣的大地，只是那粒種子，那粒種子就是我們自己的發心。你到底你要撒的是什麼種子呢？草的種子，或者是發心想要樹種？我們若是種樹種，撒樹的種子，同樣在這片土地上，小樹同樣接受雨露，水就比草的水所吸收的就較多了。這就像是我們中根機的人，發心要再更瞭解佛的教法，所以他會更深入來求法的來源，這如中根機之人。
大樹同樣在這片土地上，有的樹種很大，這麼大的樹種，經過了小樹而大樹，從小樹吸收雨露，漸漸、漸漸長大了，大樹很大，在我們大地上有的大樹，真的是很大，展開能夠庇蔭很大片的土地。
總而言之，從地所生，「一地所生，一雨所潤」，同樣在這片大地上，種子不同，自己所吸收的就不同了。所以(經)文中就說：「諸求三乘人」，就看你如何發心，大、中、小乘的人。
「若有疑悔者，佛當為除斷，令盡無有餘。」這段(經)文，在這三乘，大家所發心，現在來到靈山會上，同一個道場裡，佛陀這樣在發光現瑞，人人都有共同一念心：佛陀到底是要說什麼法？文殊菩薩來啟疑，來引導人人：大家要知道，現在佛陀要施雨法雨，大家要虔誠，你們人人的心中若有疑，佛陀就開始要為大家除去你心中的疑問，大家要用心。
這是這個大法能讓人人(除疑)，所以說「令盡無有餘」。是讓你心沒有一點點的疑問，只要你們人人要用心，好好來聽、來接受，好好聽、好好接受。
所以「求三乘法者，或疑、或悔，(約)有三種」：
求三乘法者
或疑、或悔
約有三種
第一是修小乘之初心者，第二是修菩薩乘者，第三是已證小乘果者。
第一、
修小乘之初心者
第二、
修菩薩乘者
第三、
已證小乘果者
修小乘的人，或者是有想要求法，還是根機很小，他們對佛陀就是會感覺到，是不是我的根機原來就是這麼小，我有可能成佛嗎？所以此處就是說：佛陀給我的，我所接受的是小乘的開示，現在說佛陀要施大教，但是我是小乘的根機，所以我應該是不可能，成菩提大道了。自己自認是一位小乘之人，自己自認我只是一枝草而已，我有可能成(為)一棵大樹嗎？
其實，一株草是自己的心，自己的因，這粒種子。其實同樣一片的大地、同樣的雨露，所以自己的心不可懷疑，(以為)我們只是一株草的種子。其實我們內心，同樣有菩提的種子。所以，佛在此要為大家除去說，我們永遠都是小根、小智，其實只要你發大心！
第一、
修小乘之初心菩薩
謂佛以小乘示我
遂自疑
不能成無上菩提
第二是「修菩薩乘者，復疑」。他自己懷疑：佛陀所說的大法，應該都是為我們說的，大乘之人，人人所修的就是大乘法，這些修小乘的羅漢，有可能堪受大法嗎？這是發菩薩心的人，還未成菩薩道，還是有這種「排小」──排斥小乘的心態。
這就是在這道場裡，雖然有這種發心，發大心，但是還是有驕傲、傲慢的心，以為佛陀所說的大法，都是為他們說的，他們這些小乘、羅漢聽不懂。就是輕視。有這樣的疑。
⊙第二、
修菩薩乘者
復疑大乘法
為我等所獨有
非小乘人所堪
第三、
已證小乘果者
復自歎
所證尚非究竟
悔未由大乘法修入
第三、「已證小乘果者」。已經證果，四果羅漢也是自己自嘆。雖然在這道場裡，文殊菩薩說：佛陀將要說大乘法哦！但是，已經證小乘果的人，還自己自嘆，所證還不是究竟，所以「悔未由大乘法修(入)」。感覺我為何發心時，怎麼沒有一次就發大乘心？這麼久的時間來證小乘四果。所以後悔過去好像發心不夠大，還不是究竟，現在知道了。
這三種疑悔，「皆當待佛以大法為之除斷」。現在大家就是要等，等此時佛陀要向我們施雨法雨，要來施教，法雨來滋潤所有求道者，這就是施教。
不論你是小乘，或者是中乘、大乘，心各有自疑問，此法就是要等待佛陀出定後，自然會將此法普施大眾。
我們要很感恩，文殊菩薩的大智慧，要來啟機，當場將大家根機不整齊，要如何將這些根機集齊，大家要共同一心，要虔誠、耐心來等待，佛陀即將要將他內心本懷的教法施教出來。這是文殊菩薩的智慧。人人要用感恩心，虔誠受法。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma-rain Nourishes Everything (法雨滋潤大小乾坤)
Date: November. 27. 2013
“The universe is vast and boundless. The land extensively nurtures [everything]. All grains grow from the same land. Big trees and small plants are all nourished by the same rain.”
This is saying that the universe is vast and boundless; it is immeasurable. Though the land is expansive, it nurtures all grains. The grains all grow from the same land; big trees and small plants alike need nourishment from rain. The Buddha’s mind is like the land in this world; He can use it to nurture wisdom. To develop our wisdom-life, we must experience and understand each of the sutras that comprise the Buddha’s teachings. Then naturally our minds will be united with the Buddha’s mind. Similar to how grains grow from the land, the food for wisdom grows from our minds. Therefore, we must work hard to develop and till the fields of our minds.
So, whether we are speaking of our own mindset, the workings of a microcosm, or the workings of the macrocosm, everything is related to the land and rain. Rain is like the Dharma. We must properly cultivate the land in our minds to take in the nourishment of Dharma-water. Since each of us have already chosen this way of spiritual practice, we must properly care for our mind and properly absorb the moisture from the rain so that our wisdom-life will grow.
We have already discussed before how “the Buddha now radiates bright light to help reveal the meaning of ultimate truth.”
[The light] inspired everyone to seek teachings, [regardless of] capabilities. Whether we engage in Small Vehicle practices or are Middle or Great Vehicle practitioners, the land that is doing the absorbing is our minds, and we all absorb the same water. I hope that the seeds in our land all have the capacity to receive nourishment from the rain. This [metaphor] serves to help us realize the kind of mindset we must have to receive great teachings.
So, we are alive over 2000 years after the Buddha. But we still need to make an effort to understand how, over 2000 years ago, Sakyamuni Buddha taught for over 40 years and used skillful means to transform beings. Then He summed them up in the True Dharma He taught in the last seven years. So, we must make an effort to initiate opportunities [to learn].
As this next passage says, “All of you should now understand, join your palms and single-mindedly wait, the Buddha will let fall the Dharma-rain to fulfill all those who seek the Way.”
We must be mindful of this passage as well.[This passage] reminds us, “all of you should now understand”.Everyone, we must be mindful.To heighten our awareness, we must strive to be attentive to the teachings the Buddha is about to give.
We cannot allow our minds to scatter, even for a moment.We must focus our energy.
So, Manjusri Bodhisattva used these words to awaken everyone “all of you should now understand”.At this moment, everyone must understand that the Buddha is about to demonstrate how all Buddhas share the same path.He is about to freely express the teachings that.He has long-guarded in His mind.We must be very mindful.Not only that, we must be reverent.So, Manjusrt Bodhisattva told everyone, “join your palms and single-mindedly wait”.Because during this time.Manjusri Bodhisattva was answering Maitreya and responding to the doubts in everyone’s minds, he now asked everyone to be mindful and reverently and respectfully wait for the Buddha.
“The Buddha will let fall the Dharma-rain to fulfill all those who seek the Way”.The teachings that Buddha began to expound are like Dharma-water that nourishes the barren fields in people’s minds, which have already dried up.
Though the seeds are already in the mind, and the field is already being managed; now we immediately need rainfall.People need the Dharma much like the land needs water; this is the same principle.The Buddha is about to give teachings, to let fall the Dharma-rain and provide the moisture we need.This can “fulfill all those who seek the Way, fulfill their desire to seek the Dharma fulfill their desire to seek the Dharma”.
To “let fall the Dharma-rain” means “wondrous Dharma will nourish sentient beings”.
So, the “rain” I mentioned previously is the giving of teachings that nourish sentient beings minds.Therefore, we compare it to “rain”.
Since “rain” is the giving of teachings, we can make the comparison that the Dharma can benefit the fields of our minds.The fields of minds need moisture, just as fields of grains and wheat does.An adequate amount of water is needed to extensively nourish the field of the mind.
For those who seek the Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.
“Those who seed Three Vehicles”There are Small, Middle and Great teachings.This is like how there are big trees, small trees, and grass, etc.They absorb different amounts of water but are all nourished by the same rain.The same amount of rain falls on everything.But the plants [absorb different amounts].Do our aspirations liken us to a blade of grass?A blade of grass [only needs a few drop of water], and it will get the few drops of water that it needs to survive.
The Buddha-Dharma is like the rain. If we wish to cultivate Small Vehicle teachings, we will be like a small blade of grass and seek only a small amount of water. On the same land, the differences are found in seeds. That seed is our aspiration. What kind of seed will we plant? The seed for grass? Or do we aspire to plant the seed for a tree? If we plant the seed for a tree on this land, the amount of water a small tree takes in is more than the amount of water a blade of grass absorbs. This is comparable to those of average capabilities. Because they aspire to further understand His teachings, they will delve into them more deeply. These are people of average capabilities. There are also big trees on this land. Some species of trees are very large. They grow from small trees to big trees. As small trees, they absorb the rain and slowly grow larger. On this land, we see some big trees that are truly very large, which can cast a shade over a large area of land. In conclusion, all things grow from the same land and are nourished by the same rain. On this same land, there are different seeds that absorb different amounts of rain.
So, as the passage in the sutra refers to “Those who seek the Three Vehicles”. Depending on our aspirations, we are part of the Small, Middle or Great Vehicles. “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” In this passage, those who aspire to seek the Three Vehicles have come to the Vulture Peak assembly. As the Buddha radiated light and manifested auspicious signs, they all had the same thought: What teachings will the Buddha give? Manjusri Bodhisattva initiated the questions to teach them all “You must know that now the Buddha is about to let fall the Dharma-rain, You must be reverent. If there is doubt in your minds, the Buddha will begin to resolve those doubts.” We must be very mindful. This great Dharma eliminates doubts so that none remain. Thus, there will no questions in your minds as long as of you make an effort to listen to and receive the teachings.
“Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories.”
“First are those who have just begun to cultivate Small Vehicles teachings.”
“Second are those who are cultivating the Bodhisattva-vehicle.”
“Third are those who have already realized the fruit of the Small Vehicle.”
They are Small Vehicle practitioners. There may be those who seek teachings but have small capacities. Upon encountering the Buddha, they may wonder, “Has my capacity always been this limited? Can I still become a Buddha? Here, I have already received Small Vehicle teachings from the Buddha. Now the Buddha is about to give great teachings, but I only have a Small Vehicle capacity, so I probably cannot attain the great Bodhi-path.” If we see ourselves as a Small Vehicle practitioner, as a blade of grass, is it possible for us to grow into a big tree? Actually, our minds determine the causes, the seeds we plant. We all have the same land [within us] and receive the same rain. So, we must not doubt ourselves and [mistakenly believe] that we are only grass seeds.
Actually, there are also Bodhi-seeds in our minds. So here, the Buddha wanted to eliminate [our idea] that we will always have only small capacities. Really, we just need to make great aspirations.
First are those newly-inspired Bodhisattvas of this Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”
Second, “those who are cultivating the Bodhisattva-vehicle are still questioning.” They still think the Buddha expounded great Dharma just for them, Great Vehicle practitioners cultivate Great Vehicle teachings. They wonder if Arhats who cultivate the small Vehicle can receive the great Dharma. These are people with Bodhisattva-aspirations who have not yet completed the Bodhisattva-path. They still have a mindset that “rejects the small.”At this Dharma-assembly, there were those who made great aspirations but still felt pride and arrogance. They thought the Buddha expounded the Dharma solely for them and looked down on Arhats and Small Vehicle practitioners, thinking they could not understand [the teaching] .
Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings.
“It was solely taught to those like us, Small Vehicle practitioners cannot understand it” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and I regret not starting with Great Vehicle teachings”
Third are those who already realized the fruit of the Small Vehicle.They have realized the fruit, but these Arhats were still lamenting.Though Manjusri Bodhisattva said at this Dharma-assembly that the Buddha was about to give Great Vehicle teachings, those who realized the fruit of the Small Vehicle still thought about how what they have realized was not the ultimate.
So, they “regret not starting with Great Vehicle teachings”. They wondered why they did not form Great Vehicle aspirations [at the outset] and [instead] took a long time to realize the Four Fruits. So, they regret that in the past, their aspiration was not great enough, was not the ultimate. They have realize this now. These three regrets are all “waiting to be eliminated by the Buddha’s great teachings”.
Now they must wait for the moment when the Buddha lets fall the Dharma-rain, to give teachings Nourishing all who seek the Way with Dharma-rain is how He gives teachings. Whether they cultivated the Small, Middle or Great Vehicle, they had questions in their minds that the Buddha would resolve with teachings once He emerged from Samadhi.
We must be very grateful for Manjusri Bodhisattva’s great wisdom in initiating this opportunity to bring all those with different capacities closer together. We will need to be of one mind and reverently and patiently wait. According to Manjusri Bodhisattva’s wisdom, the Buddha is about to give His original teaching.
We must gratefully and reverently receive it. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「今佛放光明，助發實相義。」《法華經序品第一》
⊙「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」《法華經序品第一》
⊙「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘。」《法華經序品第一》
⊙求三乘法者，或疑、或悔，約有三種：第一，修小乘之初心者；第二，修菩薩乘者；第三，已證小乘果者。
⊙第一、修小乘之初心菩薩，謂佛以小乘示我，遂自疑，不能成無上菩提。
⊙第二、修菩薩乘者，復疑大乘法，為我等所獨有，非小乘人所堪。
⊙第三、已證小乘果者，復自歎，所證尚非究竟
******************************
【證嚴上人開示】
「宇宙浩瀚無際，大地遼闊蘊育，五穀糧食，一地所生，大樹小草，一雨所潤。」
宇宙浩翰無際
大地遼闊蘊育
五穀糧食
一地所生
大樹小草
一雨所潤
這是要告訴大家，宇宙雖然是很廣闊無邊際，無法去測量，大地雖然是遼闊，就是孕育著五穀糧食。五穀糧食無不都是，同一片土地所生，無論是大樹、小草，同樣需要雨露來潤濕。
佛陀的心地就如天下大地，他能來蘊育智慧。我們要成長我們的慧命，要從佛陀所開示經典中一一去體會、去瞭解，自然我們的心地與佛的心，會合在一起。就如五穀糧食(長於大地)般，我們的智慧之糧，就是從心地生出來，所以我們要用心，我們也要啟開、開墾我們的心地。
所以無論是我們的心態，小乾坤的心態，或者是大乾坤的生態，都沒有離開一地、一雨。雨露就像是我們的法一樣，我們要好好耕耘心地，接受著雨露的法水來滋潤。
所以我們人人，已經是選擇了這分修行，修行，我們要好好照顧好這片的心地，要好好，要攝受了雨露的水分，我們才能慧命增長。
我們前面已經說過「今佛放光明，助發實相義」。
今佛放光明
助發實相義
《法華經序品第一》
就是要啟發人人的心，求法，根機能夠大家共同整齊。無論你是修小乘行，或者是中乘、大乘的修行者，你所吸收的地，在土地之上，這片的心地，你所吸收的是一樣的水分，希望水分，大地的種子都能夠，根機一律好好來接受，雨露的滋潤，這就是要啟發大家的心，用何種心情來接受大法。
所以，我們離佛二千多年後的現在，也是要用心來瞭解，到底二千多年前，釋迦牟尼佛施教四十多年，如何是用方便教法來教度眾生，最後的七年間要如何，將四十二年前(的)方便法，歸納於現在所要說的真實法。所以大家要用心啟機。
所以現在這段(經)文說：「諸人今當知，合掌一心待，佛當雨法雨，充足求道者。」
諸人今當知
合掌一心待
佛當雨法雨
充足求道者
《法華經序品第一》
這段(經)文，我們大家同樣要用心，因為警惕我們大家「諸人今當知」，大家應該要用心了，要提高你的精神，我們要懂得警覺到佛法，佛陀將要施教的法，這是瞬間我們的心，都不能讓它散亂掉，精神要凝聚起來。
所以文殊菩薩這樣要來叫醒大家，「諸人今當知」，大家現在此刻要知道，而且知道佛陀是要開始，要施展的是他已經佛佛道同、保護於他的內心已經很久，將要暢演本懷，大家要用心。
不只是用心，還要虔誠，所以文殊菩薩在此向大家說：「合掌一心待」。因為這段時間內，文殊菩薩回答彌勒(菩薩)以及大眾，開啟人人心的疑問，現在叫大家要用心、要虔誠來等待，用虔誠、恭敬之心來等待，來等待佛。
「佛當雨法雨，充足求道者」。開始佛陀要來施教，就像法水要來滋潤人人心地乾枯，已經很枯燥的心。大家的心地雖然有種子，也已經有耕耘了，現在就是需要及時的雨水。大家的心已經有想要求法了，如同大地需要水，同樣的道理，佛即將要來施，施教雨法雨，供應我們的水分，能「充足求道者」，大家很想要求 (法的)這一念心。
「雨法雨」，那就是「妙法能滋潤眾生」。前面的「雨」(字)，就是施，施教，施教普及法能滋潤眾生的心，所以比喻叫做「雨」，「雨」就是施教。也就是譬喻，說法能霑利眾生之心田。眾生的心田就是需要水分，無論是五穀雜糧、或者是水稻田都不能離開，就是要適當的水分，普施滋潤於心地上。
諸求三乘人
若有疑悔者
佛當為除斷
令盡無有餘
《法華經序品第一》
「諸求三乘人」，有三種的法，就是小、中、大。就像大地上有大樹、小樹、有草等等，這就是看它在大地上，它所要吸收的水分有多少，同樣一雨普潤。
雨，所施的雨都是平等的，同樣是雨水。只是，在這片大地上，你自己這個心地是發心像株草一樣嗎？一枝草同樣有一點露在。一枝草一點露，它就能生存在大地。佛法也是一樣，你自己若是要求小乘，就如小草一般，你所要的就只是那一點水而已。
同樣的大地，只是那粒種子，那粒種子就是我們自己的發心。你到底你要撒的是什麼種子呢？草的種子，或者是發心想要樹種？我們若是種樹種，撒樹的種子，同樣在這片土地上，小樹同樣接受雨露，水就比草的水所吸收的就較多了。這就像是我們中根機的人，發心要再更瞭解佛的教法，所以他會更深入來求法的來源，這如中根機之人。
大樹同樣在這片土地上，有的樹種很大，這麼大的樹種，經過了小樹而大樹，從小樹吸收雨露，漸漸、漸漸長大了，大樹很大，在我們大地上有的大樹，真的是很大，展開能夠庇蔭很大片的土地。
總而言之，從地所生，「一地所生，一雨所潤」，同樣在這片大地上，種子不同，自己所吸收的就不同了。所以(經)文中就說：「諸求三乘人」，就看你如何發心，大、中、小乘的人。
「若有疑悔者，佛當為除斷，令盡無有餘。」這段(經)文，在這三乘，大家所發心，現在來到靈山會上，同一個道場裡，佛陀這樣在發光現瑞，人人都有共同一念心：佛陀到底是要說什麼法？文殊菩薩來啟疑，來引導人人：大家要知道，現在佛陀要施雨法雨，大家要虔誠，你們人人的心中若有疑，佛陀就開始要為大家除去你心中的疑問，大家要用心。
這是這個大法能讓人人(除疑)，所以說「令盡無有餘」。是讓你心沒有一點點的疑問，只要你們人人要用心，好好來聽、來接受，好好聽、好好接受。
所以「求三乘法者，或疑、或悔，(約)有三種」：
求三乘法者
或疑、或悔
約有三種
第一是修小乘之初心者，第二是修菩薩乘者，第三是已證小乘果者。
第一、
修小乘之初心者
第二、
修菩薩乘者
第三、
已證小乘果者
修小乘的人，或者是有想要求法，還是根機很小，他們對佛陀就是會感覺到，是不是我的根機原來就是這麼小，我有可能成佛嗎？所以此處就是說：佛陀給我的，我所接受的是小乘的開示，現在說佛陀要施大教，但是我是小乘的根機，所以我應該是不可能，成菩提大道了。自己自認是一位小乘之人，自己自認我只是一枝草而已，我有可能成(為)一棵大樹嗎？
其實，一株草是自己的心，自己的因，這粒種子。其實同樣一片的大地、同樣的雨露，所以自己的心不可懷疑，(以為)我們只是一株草的種子。其實我們內心，同樣有菩提的種子。所以，佛在此要為大家除去說，我們永遠都是小根、小智，其實只要你發大心！
第一、
修小乘之初心菩薩
謂佛以小乘示我
遂自疑
不能成無上菩提
第二是「修菩薩乘者，復疑」。他自己懷疑：佛陀所說的大法，應該都是為我們說的，大乘之人，人人所修的就是大乘法，這些修小乘的羅漢，有可能堪受大法嗎？這是發菩薩心的人，還未成菩薩道，還是有這種「排小」──排斥小乘的心態。
這就是在這道場裡，雖然有這種發心，發大心，但是還是有驕傲、傲慢的心，以為佛陀所說的大法，都是為他們說的，他們這些小乘、羅漢聽不懂。就是輕視。有這樣的疑。
⊙第二、
修菩薩乘者
復疑大乘法
為我等所獨有
非小乘人所堪
第三、
已證小乘果者
復自歎
所證尚非究竟
悔未由大乘法修入
第三、「已證小乘果者」。已經證果，四果羅漢也是自己自嘆。雖然在這道場裡，文殊菩薩說：佛陀將要說大乘法哦！但是，已經證小乘果的人，還自己自嘆，所證還不是究竟，所以「悔未由大乘法修(入)」。感覺我為何發心時，怎麼沒有一次就發大乘心？這麼久的時間來證小乘四果。所以後悔過去好像發心不夠大，還不是究竟，現在知道了。
這三種疑悔，「皆當待佛以大法為之除斷」。現在大家就是要等，等此時佛陀要向我們施雨法雨，要來施教，法雨來滋潤所有求道者，這就是施教。
不論你是小乘，或者是中乘、大乘，心各有自疑問，此法就是要等待佛陀出定後，自然會將此法普施大眾。
我們要很感恩，文殊菩薩的大智慧，要來啟機，當場將大家根機不整齊，要如何將這些根機集齊，大家要共同一心，要虔誠、耐心來等待，佛陀即將要將他內心本懷的教法施教出來。這是文殊菩薩的智慧。人人要用感恩心，虔誠受法。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma-rain Nourishes Everything (法雨滋潤大小乾坤)
Date: November. 27. 2013
“The universe is vast and boundless. The land extensively nurtures [everything]. All grains grow from the same land. Big trees and small plants are all nourished by the same rain.”
This is saying that the universe is vast and boundless; it is immeasurable. Though the land is expansive, it nurtures all grains. The grains all grow from the same land; big trees and small plants alike need nourishment from rain. The Buddha’s mind is like the land in this world; He can use it to nurture wisdom. To develop our wisdom-life, we must experience and understand each of the sutras that comprise the Buddha’s teachings. Then naturally our minds will be united with the Buddha’s mind. Similar to how grains grow from the land, the food for wisdom grows from our minds. Therefore, we must work hard to develop and till the fields of our minds.
So, whether we are speaking of our own mindset, the workings of a microcosm, or the workings of the macrocosm, everything is related to the land and rain. Rain is like the Dharma. We must properly cultivate the land in our minds to take in the nourishment of Dharma-water. Since each of us have already chosen this way of spiritual practice, we must properly care for our mind and properly absorb the moisture from the rain so that our wisdom-life will grow.
We have already discussed before how “the Buddha now radiates bright light to help reveal the meaning of ultimate truth.”
[The light] inspired everyone to seek teachings, [regardless of] capabilities. Whether we engage in Small Vehicle practices or are Middle or Great Vehicle practitioners, the land that is doing the absorbing is our minds, and we all absorb the same water. I hope that the seeds in our land all have the capacity to receive nourishment from the rain. This [metaphor] serves to help us realize the kind of mindset we must have to receive great teachings.
So, we are alive over 2000 years after the Buddha. But we still need to make an effort to understand how, over 2000 years ago, Sakyamuni Buddha taught for over 40 years and used skillful means to transform beings. Then He summed them up in the True Dharma He taught in the last seven years. So, we must make an effort to initiate opportunities [to learn].
As this next passage says, “All of you should now understand, join your palms and single-mindedly wait, the Buddha will let fall the Dharma-rain to fulfill all those who seek the Way.”
We must be mindful of this passage as well.[This passage] reminds us, “all of you should now understand”.Everyone, we must be mindful.To heighten our awareness, we must strive to be attentive to the teachings the Buddha is about to give.
We cannot allow our minds to scatter, even for a moment.We must focus our energy.
So, Manjusri Bodhisattva used these words to awaken everyone “all of you should now understand”.At this moment, everyone must understand that the Buddha is about to demonstrate how all Buddhas share the same path.He is about to freely express the teachings that.He has long-guarded in His mind.We must be very mindful.Not only that, we must be reverent.So, Manjusrt Bodhisattva told everyone, “join your palms and single-mindedly wait”.Because during this time.Manjusri Bodhisattva was answering Maitreya and responding to the doubts in everyone’s minds, he now asked everyone to be mindful and reverently and respectfully wait for the Buddha.
“The Buddha will let fall the Dharma-rain to fulfill all those who seek the Way”.The teachings that Buddha began to expound are like Dharma-water that nourishes the barren fields in people’s minds, which have already dried up.
Though the seeds are already in the mind, and the field is already being managed; now we immediately need rainfall.People need the Dharma much like the land needs water; this is the same principle.The Buddha is about to give teachings, to let fall the Dharma-rain and provide the moisture we need.This can “fulfill all those who seek the Way, fulfill their desire to seek the Dharma fulfill their desire to seek the Dharma”.
To “let fall the Dharma-rain” means “wondrous Dharma will nourish sentient beings”.
So, the “rain” I mentioned previously is the giving of teachings that nourish sentient beings minds.Therefore, we compare it to “rain”.
Since “rain” is the giving of teachings, we can make the comparison that the Dharma can benefit the fields of our minds.The fields of minds need moisture, just as fields of grains and wheat does.An adequate amount of water is needed to extensively nourish the field of the mind.
For those who seek the Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.
“Those who seed Three Vehicles”There are Small, Middle and Great teachings.This is like how there are big trees, small trees, and grass, etc.They absorb different amounts of water but are all nourished by the same rain.The same amount of rain falls on everything.But the plants [absorb different amounts].Do our aspirations liken us to a blade of grass?A blade of grass [only needs a few drop of water], and it will get the few drops of water that it needs to survive.
The Buddha-Dharma is like the rain. If we wish to cultivate Small Vehicle teachings, we will be like a small blade of grass and seek only a small amount of water. On the same land, the differences are found in seeds. That seed is our aspiration. What kind of seed will we plant? The seed for grass? Or do we aspire to plant the seed for a tree? If we plant the seed for a tree on this land, the amount of water a small tree takes in is more than the amount of water a blade of grass absorbs. This is comparable to those of average capabilities. Because they aspire to further understand His teachings, they will delve into them more deeply. These are people of average capabilities. There are also big trees on this land. Some species of trees are very large. They grow from small trees to big trees. As small trees, they absorb the rain and slowly grow larger. On this land, we see some big trees that are truly very large, which can cast a shade over a large area of land. In conclusion, all things grow from the same land and are nourished by the same rain. On this same land, there are different seeds that absorb different amounts of rain.
So, as the passage in the sutra refers to “Those who seek the Three Vehicles”. Depending on our aspirations, we are part of the Small, Middle or Great Vehicles. “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” In this passage, those who aspire to seek the Three Vehicles have come to the Vulture Peak assembly. As the Buddha radiated light and manifested auspicious signs, they all had the same thought: What teachings will the Buddha give? Manjusri Bodhisattva initiated the questions to teach them all “You must know that now the Buddha is about to let fall the Dharma-rain, You must be reverent. If there is doubt in your minds, the Buddha will begin to resolve those doubts.” We must be very mindful. This great Dharma eliminates doubts so that none remain. Thus, there will no questions in your minds as long as of you make an effort to listen to and receive the teachings.
“Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories.”
“First are those who have just begun to cultivate Small Vehicles teachings.”
“Second are those who are cultivating the Bodhisattva-vehicle.”
“Third are those who have already realized the fruit of the Small Vehicle.”
They are Small Vehicle practitioners. There may be those who seek teachings but have small capacities. Upon encountering the Buddha, they may wonder, “Has my capacity always been this limited? Can I still become a Buddha? Here, I have already received Small Vehicle teachings from the Buddha. Now the Buddha is about to give great teachings, but I only have a Small Vehicle capacity, so I probably cannot attain the great Bodhi-path.” If we see ourselves as a Small Vehicle practitioner, as a blade of grass, is it possible for us to grow into a big tree? Actually, our minds determine the causes, the seeds we plant. We all have the same land [within us] and receive the same rain. So, we must not doubt ourselves and [mistakenly believe] that we are only grass seeds.
Actually, there are also Bodhi-seeds in our minds. So here, the Buddha wanted to eliminate [our idea] that we will always have only small capacities. Really, we just need to make great aspirations.
First are those newly-inspired Bodhisattvas of this Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”
Second, “those who are cultivating the Bodhisattva-vehicle are still questioning.” They still think the Buddha expounded great Dharma just for them, Great Vehicle practitioners cultivate Great Vehicle teachings. They wonder if Arhats who cultivate the small Vehicle can receive the great Dharma. These are people with Bodhisattva-aspirations who have not yet completed the Bodhisattva-path. They still have a mindset that “rejects the small.”At this Dharma-assembly, there were those who made great aspirations but still felt pride and arrogance. They thought the Buddha expounded the Dharma solely for them and looked down on Arhats and Small Vehicle practitioners, thinking they could not understand [the teaching] .
Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings.
“It was solely taught to those like us, Small Vehicle practitioners cannot understand it” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and I regret not starting with Great Vehicle teachings”
Third are those who already realized the fruit of the Small Vehicle.They have realized the fruit, but these Arhats were still lamenting.Though Manjusri Bodhisattva said at this Dharma-assembly that the Buddha was about to give Great Vehicle teachings, those who realized the fruit of the Small Vehicle still thought about how what they have realized was not the ultimate.
So, they “regret not starting with Great Vehicle teachings”. They wondered why they did not form Great Vehicle aspirations [at the outset] and [instead] took a long time to realize the Four Fruits. So, they regret that in the past, their aspiration was not great enough, was not the ultimate. They have realize this now. These three regrets are all “waiting to be eliminated by the Buddha’s great teachings”.
Now they must wait for the moment when the Buddha lets fall the Dharma-rain, to give teachings Nourishing all who seek the Way with Dharma-rain is how He gives teachings. Whether they cultivated the Small, Middle or Great Vehicle, they had questions in their minds that the Buddha would resolve with teachings once He emerged from Samadhi.
We must be very grateful for Manjusri Bodhisattva’s great wisdom in initiating this opportunity to bring all those with different capacities closer together. We will need to be of one mind and reverently and patiently wait. According to Manjusri Bodhisattva’s wisdom, the Buddha is about to give His original teaching.
We must gratefully and reverently receive it. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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