【靜思妙蓮華】20140212 - 深生信心去疑求法- 第239集 Eliminate Doubts to Seek the Dharma

⊙疑有深淺根有利鈍，四眾弟子不解佛智，持小乘法自以為足，
不求大乘疑一實法。
⊙「阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，、各作是念。」《法華經方便品第二》
⊙梵語優婆塞（夷），華言清信士，謂雖在家能持五戒，清信自守。又云近事男、近事女，謂能持戒，可親近承事諸佛法，故名優婆塞、優婆夷。
⊙各作是念：四十多年來隨佛聞三乘教，隨機受教，而今聞佛一乘甚深微妙法，難知難解，執重疑深。
⊙會中聲聞、羅漢執重疑深，並四眾皆生疑，求佛諸菩薩大數有八萬，亦皆有疑。

【證嚴上人開示】

「疑有深淺根有利鈍，四眾弟子不解佛智，持小乘法自以為足，不求大乘疑一實法。」

疑有深淺
根有利鈍
四眾弟子
不解佛智
持小乘法
自以為足
不求大乘
疑一實法

也就是要與大家分享，我們人人心的煩惱之中，除了貪、瞋、癡、驕傲以外，就是疑。這會障礙我們精進的道心，所以我們必定，要很注意我們的心，對佛法，佛陀的教法，我們有沒有疑？我們是不是有生起大信力呢？

前面我們就說過了，佛陀特別向大家這樣說，當生大信力。若要瞭解這一乘實法，人人要當生大信力。

不過，「疑」有深、有淺，深疑，那就是執迷不悟，若是比較淺，自然雖然有疑，經過解釋之後，自然就會生「信」，疑心除掉，信心生。所以，信的根有深與淺，所以，佛陀施教是看我們的根機。

「根有利鈍」，若是大根大力的人，叫做利根，很敏銳，一點就通，聞一知十，這就是大根機，利。若是鈍的人，一次又一次，一而再，再而三。這是我們眾生在六道中，不斷複製煩惱，煩惱複製得愈深、愈厚，那就是根機愈鈍，很鈍劣。

就如一塊布，你若稍微沾到髒污，拍一拍就乾淨了，再髒一點的，就要洗，再更髒的，就要經過一番吃力地去洗。這就是要看我們心的煩惱，到底是多或少，看我們在六道輪迴中，到底受了多少的污染習氣。所以說起來，根機的利鈍，就要看我們沾了多少的污垢。

尤其是這個「疑」字，我們要很警惕！就如貪、瞋、癡、貢高、疑，這五項，那就是慧命中的重障礙，所以稱為毒，也稱為濁。所以我們要好好用心。

在《法華經》開始，「四眾弟子，不解佛智」。四十多年了，人人都自己相信自己，佛陀所說的教法，我最瞭解；最主要的法，我已經得到了。所以大家都自以為是，以為佛陀所說的，我已經都瞭解了。無論根機是利、鈍之人，人人都各以為佛所說的法他全都清楚、瞭解。

但是，來到這個法華會之中，佛陀開始捨棄過去的方便法，開始轉為一乘道，所以一些人，四眾弟子就不解佛智。到此時才知道，原來佛陀的用心，佛陀的智慧，佛陀所說的教法，我還未很清楚、瞭解。所以說「四眾弟子不解佛智」。

到四聖的程度都還無法瞭解，何況我們還是在六凡之中。比法華會上的四眾弟子，我們與他們比起來，我們更是離佛的智慧還很遠，無法瞭解。所以我們應該要再更精進，不要自以為是。

很多人都說：「不是每天都這樣聽，不是就這樣聽過了，瞭解的就是這樣，我知道了。」我們若常常自以為是，那永遠與佛智就拉得很長、很遠。我們若是相信，雖然離佛那麼長遠的時間，佛陀說：能瞭解、相信我所說的法，哪怕是離千里外之遠，與我同在一室內一樣。

所以，我們要相信佛智。常常對大家說，佛本來所要說的法，是這麼簡單的法，要對大家說，人人本具佛性，只是要讓大家知道這樣的事情。卻是人人無法發現，自己本具佛性，佛陀才要這樣不斷地，繞圈圈來應機逗教，佛也是很無奈。面對著這些「疑」重的人，不懂得及時，生出大信根力的這些弟子，也是很無奈。所以他不斷要適應根機。

所以這些持小乘法的人，「自以為足」，都以為我全都已經得到了，所以就「不求大乘，疑一實法」，對一實，一乘實相的妙法，起了懷疑的心。他所懷疑的是，以為自己全都很瞭解，很滿足了，哪有比我瞭解的更深的法呢？這就是我們凡夫自高自大，障礙我們向前前進。所以我們要好好警惕。

經文之中就說，「阿若憍陳如等千二百人」，已經「發聲聞、辟支佛心」的人，「比丘、比丘尼、優婆塞、優婆夷，各作是念」。

阿若憍陳如等
千二百人
及發聲聞、辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》

因為人人的心還有一點懷疑。比丘、比丘尼，之前已經解釋過了。我們現在應該要解釋「優婆塞」、「優婆夷」。

「優婆塞」譯成我們(華文)的意思，就是叫做「清信士」。心很清淨，相信三寶的人，叫做「清信士」。也就是在家，攜家帶眷，在家人，他能夠持五戒，這叫做清信自守，也同樣是學佛的人。佛陀的教育，他開始接受了，自我向內不斷清除內心的，貪、瞋、癡、貢高、我慢、懷疑，這些事情，所以叫做清信(士)；清淨內心，信仰三寶，在家修行的人。

梵語優婆塞（夷）
華言清信士
謂雖在家
能持五戒
清信自守
又云
近事男、近事女
謂能持戒
可親近承事諸佛法
故名
優婆塞、優婆夷

在家修行，也是同樣要持五戒。戒能防非止惡，預防錯誤的事情重複去做，有什麼惡事，他也能及時停止，自己懂得反省、懺悔。不對的事情，我們絕對不要去做；既然做了，我們要及時停止。這叫做戒，叫做防非止惡。這叫做清信自守，自己守護好，也能叫做近事男，若是「優婆夷」，叫做近事女。

無論男女二眾，在家男女二眾，都要守佛所教的戒律，要守持的是五戒，能夠親近承事諸佛法，就要一直愈親近。這就是佛陀的教法中，希望我們出家、在家，都有其規律。

居士應該要修的行，就是知足，然後要付出、布施，要懂得布施、施捨，就是最快樂的。在佛法之中，懂得這樣深信、持戒，知道法之後，要懂得去付出，少欲知足，要多付出、布施，捨離慳貪等等。這就是佛陀對優婆塞所開示的，在家居士該守的戒律。這是我們人人也要知道的。

在家居士，第一、要生信心；第二、要持戒；第三、要知道法；第四、要去付出。這就是近事男與近事女，也稱做「清信士」。他的心很清淨，他信仰三寶，他能夠持戒，很謙卑、知足、付出等等，這是在家居士應該有的(修行)。

所以，在那個場合，佛陀在靈山會上，面對這麼多，有(發)聲聞、辟支佛(心)，有發菩薩心的人，有比丘、比丘尼、天龍八部……，很多。在這個場合中，佛陀既然宣告：過去我所說的都是方便法，今天開始要正直捨方便，述說一乘大法。所以，有那麼多人，大家「各作是念」。這是在前面說過的（經）文。就是除了聲聞、緣覺，比丘、比丘尼、優婆塞、優婆夷等，「各作是念」，大家的內心都有這樣的念頭。

各作是念：
四十多年來
隨佛聞三乘教
隨機受教
而今聞佛
一乘甚深微妙法
難知難解
執重疑深

他們人人心所念的，心所念的就是這樣，四十多年來，隨佛聞三乘教，佛陀說法四十多年了，這四十多年間，如那些常隨眾，無論佛陀對任何人說法，他們都有聽到，都瞭解。佛陀隨機逗教，開出了三乘的教法，為聲聞乘、為獨覺乘、為發菩薩心的菩薩乘，這三乘的教法，佛陀是隨機在教化。無論何種根機，佛陀所施之教，他們都是這樣信受。

不過現在，「而今聞佛一乘甚深微妙法」，現在忽然間，聽到佛陀說，還有一乘甚深微妙的道理。此時，對他們來說，讓他們難知難解。為什麼會難知難解？那就是「執重疑深」。大家各有執著，以為自己所聽到的法，就是真實法，以為自己，已經瞭解佛陀的教法，大家都自以為是，所以很執著，這種「執重疑深」。這是在法華會那麼多人，人人的心都有這個懷疑的念。

會中聲聞、羅漢
執重疑深
並四眾皆生疑
求佛諸菩薩
大數有八萬
亦皆有疑

所以會中的聲聞、羅漢、辟支佛等等，都是「執重疑深」，可以說四眾全部都生疑，全場的人都生疑。可見佛陀過去，適應眾生的根機所說的教法，人人就是在自己的範圍內，這個心未完全打開，這個信念還未真正建立。

所以，我們剛才說過，「疑有深淺，根有利鈍」。所以這個「疑」，若是智慧比較敏銳的，一下子就能夠接受，很快的就能將疑解開，但是，要到達佛智的念，還是差一點。

最近一直告訴大家，根機比較高的人，還差一點點，所以還是有疑問，十地菩薩，還有法雲在，總是還無法很深徹瞭解。何況是「四眾弟子，不解佛智」，持小乘法的人，自以為足，所以大家(自)以為：「我很滿足了，佛陀的教法，我很瞭解了。」所以不想要再向前前進。這就是佛陀所擔憂的，他才開始要正直捨方便。現在要將所有，三乘之人，根機拉近，讓他們接近佛的境界。這是《法華經》最重要的道理，所以人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Eliminate Doubts to Seek the Dharma (深生信心求疑求法)
Date: February. 12. 2014

“Doubts may be deep or superficial. Capabilities may be sharp or dull. The disciples in the fourfold assembly did not understand the Buddha’s wisdom. They uphold Small Vehicle teachings and think that is enough. They do not seek Great Vehicles teachings but [instead] doubt the One True Dharma.”

This tells all of us that among the afflictions in our hearts, besides greed, anger, ignorance and arrogance, there is doubt. It hinders our diligent will to practice. Therefore, we must pay close attention to our minds. Do we have doubts about the Buddha’s teachings? Have we given rise to great Power of Faith?
Previously, I mentioned that the Buddha had especially told everyone, “One must give rise to great Power of Faith.” To understand the ultimate One Vehicle Dharma, we must give rise to great Power of Faith. However, “doubts” can be deep or superficial. If we have severe doubts, we will stubbornly cling to unenlightened delusion. Though we have doubts, if they are superficial, after we are given a [deeper] explanation, we will naturally give rise to faith. When doubts are eliminated, faith arises.
So, the Root of Faith can be deep or superficial. Thus, the Buddha gave teachings based on our capabilities. “Capabilities may be sharp or dull.” People with great capabilities and strengths are sharp. They are very keen and are fast learners. Hearing [one teaching,] they know ten things. They are people with great, sharp capabilities. But if people have dull capabilities, they can listen to the teachings again and again [with no effect]. This is because we sentient beings, while in the Six Realms, continuously create afflictions. The more afflictions we create, the deeper and thicker they accumulate, and the duller our capabilities become.
Consider a piece of cloth. If it picks up, just a little bit of dirt, we can beat it lightly and it will be clean. But if it gets dirtier, then it needs to be washed. And if it gets even dirtier, it takes great effort to wash it clean. We must look at how many afflictions we have in our minds, and look at how many habitual tendencies we have developed over our many lifetimes.
Thus, the sharpness of our capabilities depends on the amount of defilements we have amassed. In particular, we must be vigilant of our doubts. Greed, anger, ignorance, arrogance and doubt are the five major hindrances to our wisdom-life. So, they are called poisons, or turbidities. Therefore, we must be mindful [of them]. At the beginning of the Lotus Sutra [Assembly], “The disciples in the fourfold assembly did not understand the Buddha’s wisdom.” For over 40 years, everyone had faith in themselves, believing that they had the best understanding of the Buddha’s teachings, that they had already attained the most important Dharma.
Therefore, they were vey conceited, believing they a complete grasp of the Buddha’s  teachings.Whether their capabilities were sharp or dull, they all believed they clearly understood the teachings of the Buddha.But, during the Lotus Dharma-assembly, the Buddha began to set aside skillful means of the past and bring forth the One Vehicle path.
Among the disciples in the fourfold assembly, many did not understand the Buddha’s wisdom.Only now did they realize that they had not yet clearly understood the Buddha’s mindfulness, the Buddha’s wisdom, and all of the Buddha’s teachings.
Therefore, “disciples in the fourfold assembly did not understand the Buddha’s wisdom”.Even those in the Four Noble Realms could not understand, not to mention those of us still in the Six Unenlightened Realms.Compared to the disciples of the fourfold assembly at the Lotus Dharma-assembly, we are even farther from the Buddha’s wisdom and have no way to understand it.Therefore, we must be even more diligent; we cannot be conceited.
Many people say, “I listen to [the Dharma] every day.And because I have listened, this is my understanding.I know this.”If we are always conceited, we will always remain very far away from the Buddha’s wisdom.If we have faith though we are far removed from Him in time, we can understand what the Buddha said, “Those who believe my teachings, even though they are thousands of miles away, are in the same room as me.”
So, we must have faith in the Buddha’s wisdom.I frequently tell everyone that the Dharma the Buddha originally wanted to teach was very simple.He wanted to tell us that we all intrinsically have Buddha-nature.This is what He wanted us to know.But we could not realize that we all intrinsically have Buddha-nature, so He had to continuously and repeatedly teach us according to our capabilities.There was not much else He could do.
Faced with disciples who had tremendous doubts, who could not immediately give rise to great Power of Faith, the Buddha could not [give true teachings].
So, He had to continuously teach according to capabilities.These people who upheld Small Vehicle teachings “thought that was enough;” they believed that they had already attained everything.So, “they did not seek Great Vehicle teachings but [instead] doubted the One True Dharma”.Their minds had given rise to doubts about the wondrous One Vehicle Dharma.They had doubts because they believed they were content with the understanding they achieved.“How could there be a more profound Dharma than what I already know?”This is how we ordinary people obstruct our progress through conceit and arrogance.Therefore, we must be very vigilant.

The sutra states, “Ajnata Kaundinya and others, 1200 in all, as well as those who aspired to become.”“Hearers and Pratyekabuddhas, bhiksus, bhiksunis, upasakas and upasikas, each had the following thought,” because they all still had traces of doubts.

We already explained bhiksus and bhiksunis.Now I will explain what upaskas and upasikas are.The translation of upaskas is lay devotees.Their hearts are very pure.
Those who have faith in the Three Treasures are called “lay devotees”.They are lay practitioners, and they may have spouses and families.They uphold the Five Precepts and abide by their pure faith.They are also Buddhist practitioners.
They have accepted the Buddha's teachings and are continuously washing away the greed, anger, ignorance, arrogance and doubt from their minds. Therefore, they are called lay devotees, spiritual practitioners who purify their minds and have faith in the Three Treasures.

Upasaka is a Sanskrit word that means lay devotees. Though they are lay practitioners, they uphold the Five Precepts and abide in their pure faith. It is also said that male and female lay followers can follow precepts and draw near to and uphold the Buddha-Dharma. Therefore, they are called upasakas and upasikas.

Lay practitioners must also uphold the Five Precepts. Precepts guard against wrong and stop evils. They prevent people from repeating past mistakes and immediately stop them from committing wrongs. So, we must learn to reflect and repent. We must absolutely prevent ourselves from doing wrong things. If we have already committed wrongs, then we must cease immediately. This can be done with precepts, which guard against wrongs and stop evils. This is how they abide by pure faith and protect themselves. They are also called laymen.
Upasikas are called laywomen. Whether they are male or female lay disciples, they must follow the Buddha's rules. They have to uphold the Five Precepts to shoulder the responsibilities of the Dharma and constantly draw near to it. This is because the Buddha, in His teachings, gave rules to both monastic and lay practitioners, so they would have discipline.
Lay practitioners must learn to be content and then practice giving. Charitable giving can lead to great joy. If they are immersed in the Buddha-Dharma, have deep faith and uphold precepts, they will be able to practice giving and become content, having very few desires. By helping others and giving often, they let go of stinginess and greed. This is what the Buddha taught upasakas. The rules that lay practitioners must uphold are also the rules all of us must know.
Lay practitioners must first, give rise to faith; second, uphold precepts; third, understand the Dharma and fourth, practice giving. This is what laymen and laywomen must do. They are also called “lay devotees.” Their hearts are very pure, and they have faith in the Three Treasures. They uphold precepts and are humble, content, generous and so on. For lay practitioners, these are necessary spiritual practices. So, at the Vulture Peak Assembly, there were many Hearers and Pratyekabuddhas, those who formed Bodhisattva-aspirations, bhiksus and bhiksunis and the eight classes of Dharma-protectors. And on this occasion, the Buddha proclaimed, “In the past, I taught skillful means. Now I will set aside the skillful for the direct and talk about the One Vehicle Dharma.” So, all those people “each had the following thought”. This was mentioned in the previous section. Besides Hearers and Pratyekabuddhas, bhiksus and bhiksunis, upasakas and upasikas “each had the following thought”. They all had similar thoughts in their minds.

“Each had the following thought: Over 40 years, they followed the Buddha and listened to the Three Vehicle teachings. They were taught according to their capabilities. But now as they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma, they found it difficult to know and understand because of their strong attachments and deep doubts.”

This is what they were all thinking. Over 40 years, they followed the Buddha and The Buddha had been teaching the Dharma for over 40 years. During all that time, no matter who the Buddha was teaching, these followers listened and understood. The Buddha taught according to capabilities, so He developed the Three Vehicle teachings for Hearers, Pratyekabuddhas and those who formed Bodhisattva-aspirations. With the Three Vehicle teachings, the Buddha taught according to capability, so regardless of people’s capabilities, they could faithfully accept them.
But now, “they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma.” Now, all of a sudden, they heard the Buddha say that there were also the One Vehicle principles, extremely profound, subtle and wondrous. At this time, they found it difficult to know and understand.
Why is that? Because of “their strong attachments and deep doubts”. They each had their own attachments and believed that the Dharma they had heard was the True Dharma. They believed they had already understood the Buddha’s teachings.They were conceited, so they were very stubborn, with “strong attachments and deep doubts. ” All the attendees of the Lotus Dharma-assembly shared this doubt in their minds.

At the assembly, Hearers and Arhats had strong attachments and deep doubts. The fourfold assembly all gave rise to doubts and sought [answers] from Buddhas and Bodhisattvas.
There were roughly 80,000 of them, all with doubts.

Hearers and Arhats at the assembly, as well as Pratyekabuddhas and others, all had “strong attachments and heavy doubts”. It could be said that the fourfold assembly all gave rise to doubts. All attendees gave rise to doubts. Clearly, in the past, when the Buddha taught sentient beings according to their capabilities, they all remained in their comfort zone.
They did not open their minds and did not truly establish their faith. So, as I previously said, “Doubts may be deep or superficial, capabilities may be sharp or dull.” Regarding this “doubt, people with keen wisdom can quickly understand and resolve their doubts.” However, they still have quite a ways to go before attaining the Buddha’s wisdom.
Recently, I keep telling everyone that even people with high capabilities may still fall short, so they still have doubts Even Bodhisattvas on the tenth ground still have Dharma-clouds in their minds and still do not have thorough understanding, not to mention “disciples of the fourfold assembly, [who] do not understand the Buddha’s wisdom”.
People who practice Small Vehicle teachings are conceited and self-satisfied because they believe they thoroughly understand the Buddha’s teachings.So, they no longer want to advance further. This was what the Buddha was worried about. Thus, He set aside skillful means for the direct to pull those with Three Vehicle capabilities closer to the state of Buddhas.
This is the most important principle of the Lotus Sutra.Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140831 - 後續關懷訴衷情

後續關懷訴衷情 
Touching Stories from Disaster Recovery 

氣爆之後境遇殊 
恆久接送如親屬 
明了四諦能悟入 
滿懷感恩訴衷情 

高雄氣爆發生滿一個月，慈濟人除了第一時間動員關懷，更持續送熱食將近一個月的時間，­志工也在28號展開「安心福富足」，希望「藍天白雲」的身影，走入鄉親家中，不只帶來­祝福，更安定人心。這三天的關懷行動，透過「福富足妙音」，讓民眾聽到證嚴上人對他們­的祝福，同時也透過慈濟歌曲，將佛法帶入家庭，有福又有慧。證嚴上人在今天(8/31­)志工早會，感恩慈濟人以誠、與情，安撫人心，這也做到了「苦既拔已 復為說法」。 

播放「無量義經」，透過「福富足妙音」，讓高雄氣爆發生時，為了救人造成右腳粉碎性骨­折的王煌明，化解了心中的對慈濟人的懷疑，並發願要投入志工；而同樣深受感動並發心回­饋的，還有79歲的許張切阿嬤。 

高雄氣爆屆滿一個月，慈濟人始終守候，更在28號展開為期三天的「安心服富足」關懷，­除了動員全台累積將近六千人次志工，拜訪兩千多戶家庭，慈濟四大志業更是總動員，大醫­王也親自送上祝福。 

送上祝福金，邱璿升的淚水再也止不住，他的女友因為氣爆往生，慈濟人除了第一時間助念­，更持續關懷至今，這一分情，就是災後重建最重要的力量。

【靜思妙蓮華】20140211 - 福利眾生破憍慢心 - 第238集 Benefit Sentient Beings to Eliminate Arrogance

⊙捨離恩愛出家修道，福利眾生破憍慢心，攝御諸根不染世慾，遇樂不欣能忍如地。
⊙「比丘、比丘尼、優婆塞、優婆夷各作是念。」《法華經方便品第二》
⊙比丘亦名福田僧。福利眾生，破憍慢心，謙下自卑，以成清雅之德也。
⊙比丘尼，義說同上。出家受具足戒之女眾總名。以阿難懇請初度佛之姨母大愛道為僧，是為比丘尼之始。

【證嚴上人開示】

「捨離恩愛出家修道，福利眾生破憍慢心，攝御諸根不染世慾，遇樂不欣能忍如地。」

捨離恩愛出家修道
福利眾生破憍慢心
攝御諸根不染世慾
遇樂不欣能忍如地

這就是要告訴大家，我們既然捨離恩愛，出家修道，就是要抱持那分，「福利眾生，破憍慢心。」要知道人生苦難，所以我們發心修行，發心修行，第一個條件就是要捨離恩愛。

家庭的恩、愛，眼前看來好像是享受，其實隱覆著是一種束縛，好像火爐，不斷在焚燒我們的慧命，如一條鐵鎖綁得很緊，愈綁愈緊，愈綑愈大，愈纏愈深。知道(道理)以後，就是覺悟了，辭親割愛，出家修道。不是為了自己，覺悟之後，還要去兼利他人。領受佛陀的法，再傳授，這叫做法脈傳承。

我們承著佛陀的教法，成長我們的慧命，傳承佛的教法，所以不斷一直傳下去，都稱為法子，從佛口生、從佛法生，是我們的慧命。

佛陀的口中說出來的話，就佛陀在世時，聲聞、緣覺，無不都是從佛的音聲來悟道。佛陀當初說法之後，將佛法不斷結集、流傳。雖然佛陀的音聲不在人間，卻是佛陀的「法聲」，法的音聲，還是流傳。

所以佛生法子，從佛口生、從佛法生。佛的法不斷讓我們體悟，不斷讓我們增長慧命，所以，出家者稱為法子，佛法所生之子。所以出家既然是承傳慧命，那麼我們必定就是(有)使命，荷擔如來家業，所以就是要「福利眾生」。

我們要為眾生造福，如何來教化眾生，讓他有因緣接受佛法，這是很重要。所以，接受佛法，開啟心智，心的智慧；我們若沒有接受佛法，心智就難開。要能夠讓他用心來接受，而且是深心接受，若能如此，破他憍慢的心，這才是真正「福利眾生」。

要破憍慢心，唯有佛法，待機、待因緣。所以，我們出家要「攝御諸根」，最重要的，我們的六根，我們要好好調伏。心在外面的境界，我們要發揮什麼樣的智慧，用什麼樣的見解，在這人間，不要受六塵污染了，我們要入人群，不受世間一切的欲念，將我們誘引。

所以，一個方法，「遇樂不欣，能忍如地」。遇到大家在快樂等等，貪戀，我們不必羨慕人，不必羨慕，別人的財產多、名利大，這都不用羨慕。我們應該要自慶幸，我們的福，無貪著。你無貪著，無分別，無生滅，若如此，天下所有的，不都是我們的嗎？

記得過去有一段(期間)，一群貴夫人都在炫耀鑽戒大小。我就告訴她說：「這樣炫耀，歡喜只是那一點點而已。若是遺失了一顆，那就很苦了！不如這個苦給別人，戴在別人的身上，我們來欣賞就好，這樣我們的心無掛礙，這樣不是很好？不一定爭取擁有在自己的身上。」我們用這種心，祝福別人的有，我們自己來享受，這就忍，忍得欲念不會跑進我們的心。

就如大地一樣，大地擁有萬物，完全是供應給眾生，大地一點都不貪有。所以，大地如母，不斷地供應，沒有貪念。我們若能瞭解，應該人人要用心。

比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》

出家乃是大丈夫事。比丘亦叫做福田僧，他自己修行，心地整理得很好，這個心地很肥沃，尤其是雜草都去除了，只要種子撒下去，這畝田就很豐收。

對自己而言，自己破除憍慢心，這就是要除心地的雜草。佛法若入我們的心來，就會粒粒種子的佛法，都在我們的心地，沒讓它漏失掉。這是對自己而言，自耕心地，自得福田。

比丘亦名福田僧
福利眾生
破憍慢心
謙下自卑
以成清雅之德也

比丘就是化度眾生。佛世時就是去托缽，這叫做化緣。接受佛陀的教法之後，我們向眾生去乞食，來養我們的生命，我們要(施)法給眾生，這叫做「福利眾生」。

比丘尼也一樣，同樣是向佛乞法、向眾生乞食，這就是要折憍慢幢。我們人人的心都很驕傲，有的隨佛出家，有的是王親皇族，為了要讓大家都平等，所以生活要到外面乞食，能夠接受，來出家，才能將法入心。

現在說比丘尼。比丘尼就是，出家女眾(受具足戒) 的總名，叫做比丘尼。比丘的意義與上面所說相同，比丘尼就是女眾。比丘尼的開頭，就是因為大愛道(比丘尼)。

比丘尼
義說同上
出家受具足戒
之女眾總名
以阿難懇請初度
佛之姨母
大愛道為僧
是為比丘尼之始

大愛道，大家應該要知道，叫做摩訶波闍波提。摩訶波闍波提，就是釋迦佛的阿姨，姨母。釋迦佛他出生時，摩耶夫人年紀較大，才產子，所以產難，七天後就往生了。他的父王為了要撫養太子，摩耶夫人的妹妹，自願要代替姊姊撫養太子，叫做摩訶波闍波提，譯作我們(華文)的意思，叫做「大愛道」，這就是佛的姨母。

佛陀成佛之後，有一段時間，淨飯王就邀請佛回皇宮說法。說法的期間，大愛道，就是摩訶波闍波提，率領著皇宮的宮女，人人都虔誠皈依佛陀。皈依佛之後，很精進修佛法、聽佛法，如是聽、如是聞、如是修。這是在皇宮裡面，有很多女眾都很歡喜佛法。

一段時間之後，佛陀離開迦毘羅衛國，遠離到外地去弘法。這段時間，摩訶波闍波提一直思念著佛，一直羨慕法，所以思慕佛法，佛與法。整個宮廷之中所有的人，包括耶輸陀羅，都一直悶悶不樂，常常在大家會聚時，對這種世間的娛樂享受，感覺一點意義都沒有。佛陀離開皇宮之後，佛法的聲音消失掉了，大家的心很空虛，人生的生命，它的意義是什麼？所以大家都很不快樂。

有一天，摩訶波闍波提，就提議：「不如跟隨佛，來隨佛出家，時時來接受佛法，來增長我們的慧命。」大家就呼應。她向佛要求：「佛啊！我們離開了法，這個生命好像空掉了，唯有佛法能夠滿足我們的心，我們的命才算是活著的命。」所以請佛能夠允許她們，追隨佛陀的僧團，同樣能夠聽法。但是佛陀默然，不允許。連續三請，大愛道三請出家，佛陀就是沒有允許，所以，摩訶波闍波提，就要求阿難。

阿難是一個，很重感情(的人)，所以就勉強接受這個使命，向佛陀請求，苦苦哀求。佛陀看到阿難來替大愛道請命，所以佛陀就允許了，允許，但是要有條件，就是「八敬法」。所以，摩訶波闍波提(等人)，大家認為，只要能讓我們跟隨佛陀，在僧團中聽法，要什麼條件，我都願意。

其實，佛陀提出這個八敬法，就是要刁難摩訶波闍波提，希望她能知難而退。卻是摩訶波闍波提，大愛道，她的心，一心一志就是要追求佛道，所以，無論佛，開出什麼樣的條件，她都願意接受，所以才有「八敬法」的產生，就是要將這「我慢幢」折斷。

因為，在僧團中的生活與在皇宮不同。在皇宮裡是一國的國母、皇后，國母，全國人民所尊敬的，尤其是在宮內高高在上。所以，你來到僧團修行，這種名、地位，全都沒有了。來到此處修行，與大家的生活都一樣平等，同樣每天要出去托缽，面對這些比丘，你要恭敬禮拜。

這就是要折掉她的「我慢幢」，這種為了恐怕這群女眾，尤其是在皇宮的身分很特殊，唯恐會破壞了僧團的規則，所以提出，很(嚴) 苛的條件出來。卻是，大愛道還是願意接受。

不只是「八敬法」，甚至十戒，甚至具足戒，在生活中，很微細的規矩都要奉持。這就是與其他比丘的生活，還要比比丘的生活，更加嚴格，還要更加自卑的心態，來尊重所有的比丘。這是比丘尼種種的法要。

總而言之，學佛出家，就是心存清新、很清淨，日日新，不要心有污染，每一天的人、事、物，在我們的心，都不要有一點出差錯。我們的心，起心動念，無不都是傷害了我們的道意，所以要做一位真正的福田僧。

出家乃是大丈夫事，將相難為。這就是我們要勇敢，要破除憍慢心，我們要如何謙卑，要縮小自己，一切一切都要很清新，這種「日日新，苟日新」。

所以我們修行，是一種要如何斷除苦的源頭，這種恩愛等等，我們都要斷除了，家庭的生活享受都要脫離了，出家之後還有什麼好追求的呢？情與愛，名與利，全都斷除了，還有什麼好計較呢？所以，人若懂得顧守好道心，佛陀的一乘實法，就不遠了。所以，我們人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Benefit Sentient Beings to Eliminate Arrogance (福利眾生破憍慢心)
Date: February. 11. 2014

“Leave behind loved ones to become monastics and practice the Path. Benefit sentient beings to eliminate arrogance. Develop control over sense organs to remain undefiled by worldly desires. When encountering something pleasurable, remain [unmoved] and endure like the earth.”

This is telling everyone that since we have left those we loved to become monastics and practice the Path, we must maintain our aspiration to benefit sentient beings to eliminate arrogance. We must recognize that life is filled with suffering; thus we aspire to engage in spiritual practice. To do so, the first thing we must do is leave behind those we love. The kindness and affection within a family appear to be very enjoyable but are actually hiding entanglements. [A family] is like a flaming furnace that continuously burns and consumes our wisdom-life. It is also like a metal chain that grows and binds us more tightly and deeply.
After we learn [the principles,] we will become awakened and will leave behind those we love to become monastics to practice the Path. This is not for our own sake. After we awaken, we realize we must benefit others. We accept the Buddha’s teachings, and then transmit them to others. This is how the Dharma-lineage is passed on; we inherit the Buddha’s teachings. We develop our wisdom-life and pass on the Buddha’s teachings. Those who continuously transmit the teachings are called Dharma-children. The Buddha’s words and teachings give birth to our wisdom-life. The words the Buddha spoke aloud while He was in this world were used by Hearers and Pratyekabuddhas to realize the Path. Since the Buddha began giving teachings, they were continuously compiled and passed on. Though His voice can no longer be heard, we can still hear and spread His teachings. So, the Buddha had Dharma-children, who were born from His words and teachings. His Dharma continuously helps us attain realizations and develop our wisdom-life. This is why monastics are called Dharma-children, children born from the Buddha-Dharma. Since monastics are transmitting wisdom-life, we must have a sense of mission and shoulder the Tathagata’s family business. So, we must “benefit sentient beings” and create blessings for them.
To teach sentient beings, it is very important to [create] the conditions for them to receive the Dharma. Thus, once they accept the Dharma, it will open up their wisdom. If they do not accept the Dharma, their wisdom will be difficult to unlock. So, they need to mindfully accept and become deeply receptive to these teachings. If they can, they will eradicate their arrogance a truly “benefit sentient beings”The eradication of arrogance is only possible when the Buddha-Dharma meets with the right opportunity and conditions.
So when we become monastics, we must “develop control over sense organs”.
It is very important to tame our Six Senses Organs.When our minds encounter phenomena, what kind of wisdom should we exercise, what kind of perspective should we have, so that our minds will not be defiled by the Six Sense Objects in the world?
When must live among people without being tempted by any worldly desires.
Thus, “when encountering something pleasurable, remain [unmoved] and endure like the earth”.When we see other people enjoying themselves, we do not need to be envious or greedy.We do not need to envy their great wealth or fame.There is no need.
[Instead,] we should feel fortunate that we are blessed to not have greed or attachments.With no greed, we make no discriminations and do not [give rise to afflictions].Then isn’t the whole world ours?I can recall an occasion when a group of wealthy wives were showing off the size of their diamond rings.
I told [one of them], “The joy from showing off [the ring] is limited.”
“If you lose the diamond, you will suffer greatly.Why no leave such suffering to others?We can just admire it when others wear it; then our minds will be free of hindrances.
Wouldn’t that be great?”We do not necessarily need to strive to own things.With this mindset, we can wish them the best with their possessions and enjoy what they have [in our own way].This is endurance.
By cultivating endurance, desire will not arise in our minds, and we will remain [unmoved] like the earth.The earth contains all things and provides everything to sentient beings.It has no greed whatsoever.
So, the earth is like a mother who continuously provides with no greed or attachment.
When we understand this, we will be more diligent in our practice.

Bhiksus and bhiksunis, upasakas and upasikas, each had the following thought.

Being a monastic is the work of a great person.Bhiksus are also called Blessed Fied Sangha.This means that in their spiritual practice, they take great care of the field in their minds, so those fields are very fertile.In particular, since they have pulled the weeds, once they sow the seeds, there will be an abundant harvest.
Four us to eliminate our arrogance, we must eliminate the weeds in our minds.
Then when the Dharma enters our minds, every Dharma-seed will fall into the soil; nothing will be lost.This is how we cultivate our own minds to create our own blessed fields.

Bhiksus are also called Blessed Field Sangha.
They benefit sentient beings, eliminate their own arrogance and are humble and self-effacing.Thus, they achieve refined virtues.

Bhiksus work to transform sentient beings, During the time of the Buddha, seeking alms was a way to make connections.After they accepted the Buddha’s teachings, they sought alms from sentient beings to nourish their [bodies].In return, they gave the Dharma to sentient beings.This is called “benefiting sentient beings”.
Bhiksunis are the same; they also seek the Dharma from the Buddha and beg for food from sentient beings, which is a way to eliminate pride and arrogance.
We humans are very proud.Some who followed the Buddha to bemonastics were members of the royal family or nobility.For everyone to be equal, all had to go out to ask for food.Only when they accepted [this way of life] could the Dharma enter their minds.
Now I will discuss bhiksunis, which is the general name for all female monastics.

The meaning of “bhiksu-” is the same as what we have said before, so bhiksunis just refer to female monastics. [The order of] bhiksunis began because of Path-of-Great-Love.

At Ananda 's sincere request, the Buddha accepted His aunt, Path-of-Great-Love, as a monastic. This was the beginning of bhiksunis.

We must know that Path-of-Great-Love is also called Mahaprajapati. Mahaprajapati was Sakyamuni Buddha's aunt. When Sakyamuni Buddha was born, His mother, Lady Maya, was a bit old to bear a child. So, seven days after a difficult labor, she died. The king needed help to raise the prince, so Lady Maya's younger sister offered to care for him in her stead. Her name was Mahaprajapati, which can be translated as “path of great love”. She was the Buddha's aunt.
After the Buddha attained enlightenment, for a period of time, King Suddhodhana invited Him to expound the Dharma in the palace. While He was teaching at the palace, Path-of-Great-Love, Mahaprajapati, led the palace maids in sincerely taking refuge with Him. Afterwards, they diligently listened to and practiced His teachings. What they heard, they put into practice. Thus, in the palace, there were many women who took great delight in the Dharma.
After a while, the Buddha left the Kingdom of Kapilavastu and traveled far away to spread the Dharma.During this time, Mahaprajapati constantly missed the Buddha and yearned for His teachings. So, she longed for the Buddha and the Dharma. In the whole palace, everyone, including Yasodhara, felt unhappy. When they gathered, they felt that worldly amusements and pleasures were meaningless. After the Buddha left the palace, they could no longer hear His teachings, so they felt very empty [and wondered]. “What is the meaning of life?” Therefore, everyone was very unhappy.
One day, Mahaprajapati suggested that perhaps they should follow the Buddha and become monastics. Then they could constantly receive His teachings and develop their wisdom-life. Everyone echoed [the suggestion]. [Mahaprajapati] said to the Buddha, “Venerable Buddha, without the Dharma, our lives seem so empty”. “Only the Dharma can bring us contentment; only then do we truly feel alive”. So, she asked the Buddha to allow them to join the Sangha and also listen to the teachings. But the Buddha remained silent and did not agree. [Mahaprajapati] asked three times consecutively, but the Buddha did not approve. So, Mahaprajapati appealed to Ananda [ to help her]. Because Ananda was very sentimental, he reluctantly agreed to plead with and beseech the Buddha. The Buddha saw that Ananda had come to plead on behalf of Path-of-Great-Love, so He granted His permission.
But there was a condition, which was that they must abide by the Eight Forms of Reverence.
Mahaprajapati and the others believed that, as long as they could follow the Buddha and listen to teachings as part of the Sangha, they could agree to any condition. Actually, the Buddha had brought this up as a challenge for Mahaprajapati, hoping it would cause her to retreat. But Mahaprajapati was singlemindedly determined to seek the Buddha’s Way. So, no matter what His conditions were, she was willing to accept them.
So, the Eight Forms of Reverence were created to break down [her] “arrogance and pride” because life in the Sangha was very different from life in the palace. In the palace, [Mahaprajapati] was the queen, the mother of the nation, respected by all Her place was especially prominent in the palace. But if she came to engage in spiritual practice, she would lose her title and status.
Coming here to engage in practice, she would lead the same life as everyone else. They all had to go out to ask for alms every day. When she encountered bhiksus, she had to bow respectfully. [The Buddha set up these rules to] break down her “arrogance and pride” .He was afraid that these female followers, who had special status in the place, would break the Sangha’s code of conduct.
So, the Buddha presented these really strict and harsh conditions, but Mahaprajapati still willingly accepted them. She followed the Eight Forms of Reverences and also the Ten Precepts and the complete [monastic] precepts. In their daily living, bhiksunis must abide by the most subtle of rules. Compared to bhiksus, the rules governing their lives are even stricter.They must also be deferential to all bhiksus. These were the essential rules for bhiksunis. To learn the Buddha’s Way and become monastics, we must maintain clear and very pure minds. We must refresh ourselves daily and eliminate defilments from our minds, we should not let any person, matter or object that we encounter lead to any erroneous thoughts.When the slightest thoughts arise in our minds, they invariably harm our spiritual aspirations. So, we must truly be Blessed Field Sangha.
Becoming monastic is the work of a great person, even great leaders would find it difficult. This is why we must be courageous and eliminate our arrogance and pride.
We must learn to be humble, minimize our egos and maintain a pure mind toward everything. Thus we “refresh ourselves daily” .
So, we engage in spiritual practice to learn to eliminate the source of suffering. We must leave behind all love and affection, and even the pleasures of family life. After becoming a monastic, what is there to pursue?
[Our desires for] affection, love, fame and wealth have all been eliminated, what is there to take issue over? If we take good care of our spiritual aspirations, we will not be far from [attaining] the One Vehicle Dharma. Therefore, we must always be mindful

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140830 - 護諸眾生盈滿愛

護諸眾生盈滿愛
Uniting Love and Efforts to Make a Big Impact 

濟助發放祝福金 
親製月餅盈滿愛 
善因種子復又生 
是諸眾生安穩處 

慈濟人在高雄氣爆後，啟動的「安心福富足」發放，送福富足妙音和福富足月餅，安住鄉親­驚恐的心，是全台善念的匯聚。然而在敘利亞，超過三年的內戰，造成境內三分之一的人口­，流離失所，超過九百萬人無家可歸。證嚴上人在志工早會開示，戰爭造成的苦，都是因為­人心的不調和，引發的人禍。

敘利亞內戰超過三年，也波及以色列邊境的戈蘭高地，多名聯合國維和部隊成員被擄走，至­今下落不明。武裝衝突造成境內外，超過九百萬人流離失所。

證嚴 上人開示：「人民苦啊，苦在求救無門，苦在日日都在戰火中，逃難啊，逃啊要逃到哪裡去­，就是流離失所，多少多少千萬人，就是因為那一念心的不調和，引發出了人禍。」

善念的匯聚在台灣，台中慈濟醫院醫護同仁，使用與農民契作的小麥，製做一萬兩千個，低­熱量又包含愛心的「福富足月餅」，要為高雄氣爆受災鄉親加油打氣。

證嚴 上人開示：「這麼多人用心用力的，那樣沒有間斷的，愛的能量真高，所以常常說粒米成籮­，滴水成河，這樣的觀念，人人有責任，天下有事，匹夫有責，人人都可以付出你的一分力­量。」

回想起氣爆當天，仍心有餘悸，慈濟志工腳步不停歇，持續關懷、陪伴受災鄉親，讓「福富­足妙音」與無量義經，作為一股心靈的支持力量。

【靜思妙蓮華】20140210 - 斷疑生信除憍慢 - 第237集 Eliminate Doubts to Give Rise to Faith

20140210《靜思妙蓮華》斷疑生信除憍慢

⊙大錯易改習氣難除，執小偏空疑一乘法；受法沾喜獨善其意，小乘學眾執重疑深。
⊙「大眾中有諸聲聞漏盡阿羅漢阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷各作是念」法華經方便品第二》
⊙比丘：華言乞士。乞是乞求之名，士是清雅之稱。上乞法以資慧命，下乞食以資色身，淨命自活。
⊙比丘亦名福田僧。福利眾生，破憍慢心，謙下自卑，以成清雅之德也。
⊙比丘尼，義說同上，出家受具足戒，之女眾總名。

【證嚴上人開示】

我們人，「大錯易改習氣難除，執小偏空疑一乘法；受法沾喜獨善其意，小乘學眾執重疑深。」

大錯易改習氣難除
執小偏空疑一乘法
受法沾喜獨善其意
小乘學眾執重疑深

也就是要告訴大家，大錯易改。殺、盜、邪淫、妄語等等，這種很明顯的，人家都看得到的。過去的人生，那種的錯誤，眾目昭昭，不對了，改過，這樣的人是不少。

但是，小小的習氣要去除，那就不容易了，與生俱來，累生累世，不斷地薰習，小小的習氣要改，沒那麼容易，不過，肯改小習氣的人，就是大丈夫。大丈夫立恆志，既然立了志願要改，他無論什麼時候，都是提高警覺，自己的行為對、錯，是對的要趕緊精進，不對的就及時改過。

所以，大過易改，卻是習氣難除，那就是我們一般人。知道不對了，我要懺悔，懺悔即清淨。是不是真的清淨呢？因為還有小習氣難除。我們的心垢，內心的垢穢，要讓它很快就全都清淨，不容易！因為習氣還在。

我們若是心有埋怨，雖然沒有大聲反彈出來，卻是積在心裡，這也是一種煩惱，這也是叫做習氣。知道不能在人與人之間計較，不過，那個「不計較」，雖然沒有很明顯與人計較，不過內心計較很多，這也是叫做煩惱，這也叫做習氣。所以我們學佛，要很謹慎在這一點。

若說，我們改了嗎？有啊！早就改很多了。」我們要自己問自己，我們的習氣有去除了嗎？這是最重要的。所以，習氣，我們還是要好好警惕，不要犯。

我們多數的人都是執小偏空。有的人，很有修行，不過他就是執於獨善其身。「與人無爭則人安，與事無爭則事安」，用這樣的觀念，他感覺這樣就是與世無爭。這叫做執小，只顧自己而已。

我們還要再開闊，不要只執著自己修行就好，不只是我不犯他人，我們也要引導人人，不要去犯到別人。我們要自度度人，自己能清淨，我們也要教育別人清淨。

我們要知道，世間若只有一個好人而已，世間還是亂。世間要有很多很多的好人，這個世間才會平安。若偏在自己，感覺其他的事情與我無關，這叫做偏空，這是「疑一乘法」。

因為佛陀開始要棄權，棄掉過去權小、方便的教育，現在要向大家來講一乘妙法。但是，這些執小偏空的人，開始心就會起疑，我這樣不是修得很好嗎？我還有其他(要修的)嗎？我這樣不就是寂靜，已經入涅槃了，我的心的境界，已經都與人無爭了，世間的事與我無關，這樣我不就是已經寂靜了，難道還有比這，寂靜的境界更高的嗎？

所以，過去(修)的小乘法，他們已經感覺很歡喜，所以「受法沾喜」。感覺與人無爭、與世無爭，我獨善其身，我與人沒有煩惱的糾結，我已經沒有種惡因了，也沒有結惡緣，所以我應該很寂靜。

但是，沒有種惡因，你有種福緣嗎？要(種)福因、福緣。沒有惡因、沒有惡緣是很好，我們還要再種福因，還要再種福緣，這樣才能福慧雙修。

棄掉了惡因、惡緣，那就是修慧。但是，我們還要再造福因、造福緣，這樣叫做修福。入人群中去付出，這是造福人群。我們不能只獨善其身。

所以「小乘學眾，執重疑深」，只執著於小乘法，執得很堅固。現在要叫他再進階，修一乘妙法，回歸如來本性，反而他的心就有疑，這種疑慮很深。這就是現在即將轉型，尚未轉型之間。所以我們學佛，必定心要時時很通徹，不要執著於任何一個階段。

過去一段(經)文有：「大眾中有諸聲聞、漏盡阿羅漢，憍陳如等，千二百人」。千二百五十人俱，應該是這些人。還有很多發聲聞、辟支佛心之人。

大眾中
有諸聲聞
漏盡阿羅漢
阿若憍陳如等
千二百人
及發聲聞辟支佛心
《法華經方便品第二》

佛陀說法時，都是四眾具足，除了比丘、比丘尼以外，還有居士，就是優婆塞、優婆夷，男女二眾，同樣也是在道場上聽聞佛法。居士的根機，有的很高，聽法之後，同樣他會去思考，縝密地思考，去體會佛法，這也就是能算是，聲聞、辟支佛，那個智性，還是在他們之中。所以說，聲聞漏盡，同樣的，沒有出家，他也有辦法聽法瞭解，對世間天地萬物很用心。就如在家居士，維摩詰居士，他的智慧就不比羅漢比丘還差。

所以，有優婆塞、優婆夷在場，這些人，四眾，比丘、比丘尼、優婆塞、優婆夷，這樣叫做四眾。這些人全都「各作是念」，大家都是這樣在懷疑。

比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》

「作是念」的意思就是懷疑。過去佛所說的法，我們聽了很習慣，我們的心，該改的，我們都有改了，沒有與人爭，我的心很清淨，還有什麼呢？還有什麼叫做一乘妙法？這不只是出家的弟子眾有懷疑，在家的弟子眾，還是同樣有懷疑，所以「作是念」。

「作是念」的人，就從阿若憍陳如帶頭開始。比丘，何謂比丘？我們先了解「比丘」。「比丘」翻譯華文叫做「乞士」。

比丘：
華言乞士
乞是乞求之名
士是清雅之稱
上乞法以資慧命
下乞食以資色身
淨命自活

「乞」是乞求的意思，向人求、向人討，乞來的。士，就是清雅之稱，所以叫做乞士。

「士」字，就是表示清高；「士」，高。就如博士，學問很高，這叫做博士；碩士，都是有學之人；或者是說這個人很紳士，表示他的品格，很有規則，很紳士；或者是比較有禮數的，很雅緻的稱呼，所以叫做「士」。

「乞士」的意思，就是「上乞法以資慧命」。向上乞法，他要向誰乞(法)？就是向佛來的求法。出家人，有的是大長者子，在家庭是很富裕的生活，放棄了富裕的生活來出家，三衣一缽，無有其他。但是，他為了修行，最重要的就是要向佛乞法。

所以，我們學佛，為的不是要度這一輩子，這樣暫度且過，不是，我們是要增長慧命。所以我們若不乞法，就如我們人斷了糧食一般，我們人若斷了糧食，我們的生命就不會活了，所以我們向上是乞法以資慧命，幫助我們的慧命成長，這是乞法。

向下是乞食，「乞食以資色身」。我們這個身軀，要有營養，才能維持我們的生命；有充分營養的生命，我們才能求法，來增長我們的慧命。所以「乞士」的意思，就是上求佛道，佛陀的教法；我們下乞食資我們的身，其實就是要活我們的淨命。

尤其我們要知道，乞食，也叫做化緣。僧是從佛陀之處乞求了法來，來到我們的家庭來化緣，所以要趕緊很恭敬，以飯食供養，而僧就要向在家人說法，所以這是傳法，也叫做化緣。

這是佛陀在世時，僧團的生活，所以「比丘亦名福田僧」。他從佛乞法，將這些法再傳承給在家人；在家人能夠看到僧，起歡喜心，懂得布施，福利眾生。對眾生有福、有利益，對自己呢？就是破憍慢心，要破除憍慢之心。

出家的大眾，無論是比丘、比丘尼，生活既然在僧團中，修行，第一項，就是要破除驕傲的心。有的是從佛陀的王親國戚，從王族來修行，若還是抱著驕傲、貢高之心，要如何修行？所以，在僧團中是人人平等，三衣一缽，要吃飯，必須自己去托缽，要去沿門福利人群，破除憍慢心，這叫做謙下自卑。要縮小自己，要較謙虛，不可以有這種貢高、驕傲之心，這就是修行的基礎。

因此，「以成清雅之德也」。這種「乞士」的意思就是福田僧，「福利眾生，破除憍慢，謙下自卑，以成清雅之德」，這就是比丘。

比丘亦名福田僧
福利眾生
破憍慢心
謙下自卑
以成清雅之德也

比丘就是出家的男眾，稱為比丘。還有比丘尼。

比丘尼
義說同上
出家受具足戒
之女眾總名

「比丘尼」的意思與上面(所說)同樣，因為比丘尼同樣也要破除憍慢心，在僧團中，人人平等。比丘尼之中有地位很高的人，如佛的姨母，或者是耶輸陀羅等等，都來出家。在皇宮的享受，是那麼高高在上，現在來到僧團要修行，豈能像皇宮的生活呢？當然不行。

修行，慈悲等觀，就是要修平等的觀念，這樣叫做修行。所以，也是叫做乞士女、比丘尼。因為「尼」就是比較，有女的音調(意思)，所以就是比丘、比丘尼。

各位菩薩，學佛、出家，尤其是出家，我們要很用心，要如何福利眾生，同時就是來，降伏我們的驕傲心。我們不能執小偏空，所以我們必定要入人群，這才是佛陀對弟子，所用的一乘妙法。所以，我們人人在生活中，就要體會一乘妙法，不必有懷疑。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Eliminate Doubts to Give Rise to Faith(斷疑生信除憍慢)
Date: February. 10. 2014

For all of us, “big mistakes are easy to correct, habitual tendencies are difficult to eliminate. Attachment to the small, bias toward emptiness lead to doubts about the One Vehicle Dharma. They had happily received the Dharma and intended to only benefit themselves. Small Vehicle practitioners have strong attachments and deep doubts.”

In other words, it is easy to correct big mistakes. Killing, theft, sexual misconduct, lies, etc., are very obvious transgressions. In the past, [many people made] these kinds of mistakes in front of others. They confessed their wrongs and made changes. Many people do this, but eliminating minor habitual tendencies is not this easy. They are with us at birth and are continuously influencing us, life after life. Changing these small habitual tendencies is not that easy. But one who is willing to change is a great person. Great people have everlasting resolve. Since they have vowed to change, they will constantly be vigilant of whether their behavior is right or wrong. If it is right, they [continue to] diligently improve. If it is wrong, they immediately correct it.
Therefore, big mistakes are easy to change, but habitual tendencies are hard to eliminate. When we ordinary people realize we have committed wrongs, we must repent; repentance brings purity. But have we truly been cleansed? We still have small habitual tendencies. It is not easy to quickly and completely wash away all of our mental defilements. If we have grievances in our hearts, even though we do not say them out loud, we will still continue to accumulate them. This also leads to afflictions and is also a habitual tendency. We know that we should not take issue with others. And though we may not visibly do so, in our minds we are often constantly taking issue with others. This also leads to afflictions and is also a habitual tendency.
So, as we learn the teachings of the Buddha, we need to be vigilant of this. If we ask ourselves, “Have I changed?”, [we may think,] “Yes, I have changed a lot already.” Actually, we have to ask ourselves, “Have I eliminated my habitual tendencies?” This is most important. So, we must be vigilant of our tendencies and avoid giving in to them. Many of us are attached to the Small Vehicle and biased toward emptiness. Some have attained a high level in their spiritual practice but are just focused on benefiting themselves, “If we do not contend with other people, we will all be at peace. If we have no conflicts over matters, everything will be tranquil.”
By applying this perspective, they feel they do not need to contend with the world. This being attached to the Small Vehicle, only looking after oneself. We must further broaden [our perspective]. We cannot only focus on our own spiritual practice and just refrain from hurting others. We also have to guide others to do the same thing.We must transform ourselves and others.We must purify our minds and teach others to do the same.
We should know that if only one person becomes good, the world will still be in disarray.
There needs to be many good people in this world for it to be peaceful.If we only focus on ourselves, we feel detached from everything else.So, that is bias toward emptiness.
It is “doubt [of] the One Vehicle Dharma”.The Buddha was starting to set aside the provisional teachings, the skillful means He taught in the past and was about to teach the wondrous One Vehicle Dharma.But those attached to the Small Vehicle and biased toward emptiness began to have doubts.
“Isn’t my spiritual cultivation good enough?”“What else do I need to practice?”“Isn’t my mind tranquil and still, in a state of Nirvana?”“In my state of mind, I no longer have any conflicts with others.”“Worldly matters have nothing to do with me.Isn’t my mind already tranquil and still?”“Is there really a state that is higher than this state of tranquility and stillness?”
In the past, as they cultivate Small Vehicle teachings, they were already very happy.
“They had happily received the Dharma.”They felt they had no conflicts with others; they only wanted to benefit themselves.They no longer had afflictions that entangled them with other people and no longer planted evil karmic causes or formed negative conditions.Therefore, they felt that their minds were already tranquil and still.
But even if we do not plant negative causes, are we creating blessed conditions?We must create blessed karmic causes and conditions.Not having negative causes and conditions is a good thing, but we must still plant blessed causes and create blessed affinities.Only then can we cultivate both blessings and wisdom.When we cast off negative causes and conditions, we are cultivating wisdom.
But, we still need to [do good deeds to] create blessed causes and conditions.That is how we cultivate blessings.When we go among people and practice giving, we are creating blessings for them, we cannot just focus on benefiting ourselves.So, “Small Vehicle practitioners have strong attachments and deep doubts.”They are firmly attached to Small Vehicle teachings.Now that they are asked to go to the next stage, to practice the wondrous One Vehicle Dharma to return to their intrinsic Tathagata-nature, they instead have doubts in their minds.These doubts and worries go very deep.This happened as His teachings were in the transitional stage.
So, as we learn the Buddha’s Way, we must always keep an open mind and not be attached to any one stage.

The previous section of the text said.“At that time in the assembly, there were Hearers, Arhats, who ended all Leaks, Ajnata Kaundinya and others, 1200 in all.”These people numbered 1250 in all.Aside from these people, there were also many Hearers and Pratyekakuddhas.

When the Buddha taught, the fourfold assembly always gathered.Aside from bhiksus and bhiksunis, there were lay practitioners, upasakas and upasikas, male and female devotees.They were also at the Dharma-assembly, listening to the Buddha-Dharma.
The capabilities of some of these lay practitioner were very great.After listening to teachings, they also intensely contemplated them, so they could realize [the truth of ] the Dharma.Thus, they can also be considered.Hearers and Pratyekabuddhas.
They have the same knowledge, so they are like Hearers, who ended all Leaks.Even if they did not become monastics, they still listened to and understood the Dharma and were mindful of all things in the world.
Take the lay practitioner, Vimalakirti, as an example.His wisdom was not inferior to Arhats or bhiksus. Thus, upasakas and upasikas were also there.

The fourfold assembly consists of bhiksus and bhiksunis, upsakas and upsikas. They “each had the following thought”.

They were all having doubts. “Had the following thought” refers to their doubts. They had grown used to the previous teachings of the Buddha. They had made the improvements to their minds they needed to make. Since they no longer had conflicts with others, their hearts were very pure, what else did they need to do? What was this wondrous One Vehicle Dharma? Not only did monastic disciples have this doubt, lay disciples also had the same doubts. So, they “had the following thought”.
We will now discuss those who felt this way, starting with Ajnata Kaundinya. What does it means to be a bhiksu? We have to first understand [the word] “bhiksu”. Translated into Chinese, it means “almsman”.

Bhiksus: Also called almsman. “Alms-” means they are seeking something. “-Man” makes this a refined title. They seek the Dharma to nurture their wisdom-life. They seek food to nourish their physical life. A pure life is what they live.

“Alms-” means they seek somethings from others, they ask and beg for things. “-Man” indicated refinement. So, they are called almsmen. “-Men” is a suffix in Chinese that expresses a sense of refinement and status. In Chinese, one with a doctorate is literally a “man of abundant knowledge”. One with a master's degree is a “man with extensive knowledge”. When we call someone a “gentleman,” we indicate that his character is very disciplined, noble and courteous. It is an elegant title, so the suffix “-man” is used. Almsmen are people who “seek the Dharma to nurture their wisdom-life”. From whom do they seek teachings? From the Buddha.
Some monastics [in the Buddha's time] were from [wealthy families] and had lived in luxury. They left that life behind to become monastics with only three pieces of clothing and an alms bowl. But for the sake of their spiritual cultivation, they felt it was very important to seek the Dharma from the Buddha. So, when we learn the Buddha's Way, we are not just trying to transform in this life, just temporarily. No, we want to develop our wisdom-life. So, if we do not seek the Dharma, that is like eliminating our source of food. If we stop eating, we cannot stay alive. So, we must seek the Dharma to nurture and grow our wisdom-life. Thus, we seek the Dharma.
We must also seek food. We “seek food to nourish our physical body”. Our body needs nutrients to sustain itself. Only when we are well-nourished can we seek the Dharma to grow our wisdom-life. So, “almsmen” are those who seek the Buddha-path, the teachings of the Buddha. We also seek food to nourish our body, to sustain our pure living. In particular, we must know that begging for food is a way to make connections. Monks, after receiving Dharma from the Buddha, went people's homes to make connections.People would immediately make offerings of food with great respect. Then the monks would give teachings to the laypeople. This was how they passed on the teachings and made connections. During the Buddha’s lifetime, this was how the monastics lived, so “bhiksus are also called Blessed Filed Sangha.”
They sought the Dharma from the Buddha and then passed it on to laypeople. And when laypeople saw monastics, they became joyful and would give. Benefiting sentient beings is blessing and helping others. How does this practice affect us? It eliminates our arrogance and pride. For monastic disciples, whether bhiksus or bhiksunis, since they live in a monastic community, the first step in their practice is to eliminate arrogance and pride. Some of them were the Buddha’s royal relatives. When royalty engaged in spiritual practice, if they were still proud and arrogant, how could they succeed?
So, in the Buddha’s Sangha, everybody was equal; each had three robes and one alms bowl. To eat, they had to beg for alms and go door to door to benefit others and eliminate their arrogance. This is was a way to be humble and self-effacing. They had to diminish their egos and be humble. [Eliminating] arrogance and pride is the foundation of spiritual practice. “Thus, they achieved refined virtues.”

Almsmen are also Blessed Field Sangha. “They benefit sentient beings, eliminate their arrogance and are humble and self-effacing. Thus, they achieve refined virtues.”

This describes pride bhisus. They are male monastic practitioners. There are also bhiksunis.

Bhiksunis has the same meaning as what is above. It is the term for female monastics who have taken the complete monastic precepts.

The meaning bhiksunis is the same as [bhiksu]. Bhiksunis must also eliminate their arrogance and pride. In the Buddha’s Sangha, everyone was equal. There were bhiksunis with very high status, such as the Buddha’s aunt, or Yasodhara, etc. They all became monastics. In the royal palace, they had enjoyed luxuries and high status. Now that they were practicing in the Sangha, could they still live like royalty? Of course not. As part of our spiritual practice, we must cultivate the concept of equality. Therefore, they are almswomen, bhiksunis. “-Ni” connotes female, hence the terms bhiksus and bhiksunis.
Fellow Bodhisattvas, in learning the Buddha’s Way, particularly as monastics, we must be very mindful. As we benefit sentient beings, we must also tame our arrogance. We cannot be attached to the Small [Vehicle] and biased toward emptiness. So, we must go amongst people. This is the wondrous One Vehicle Dharma that the Buddha taught His disciples. Therefore, in our daily living, we must realize the wondrous One Vehicle Dharma. There is no need to doubt it. So, everyone, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140829 - 以覺互度虔齋戒 Relieving Suffering and Sowing Wholesome Seeds in People

以覺互度虔齋戒 
Relieving Suffering and Sowing Wholesome Seeds in People 

以愛互助除憂惱 
復為說法覺有情 
海洋污染微塑料 
虔誠茹素保平安 

高雄氣爆發生將近一個月，始終能在災區看見菩薩身影。慈濟人頂著烈日，挨家挨戶拜訪，­送上福富足妙音，希望人人安心、福富足。聽聞法音，讓張老先生惶恐的心漸漸撫平。

證嚴上人開示：「苦既拔已，復為說法，一場的無常，現在開始要法給了他，讓他安下心來­聽，聽佛法，安下來，能讓他知道菩薩大道怎麼走。」

因為氣爆而停水停電、或受到驚嚇的居民，家中仍無法炊煮，慈濟人持續送餐關懷。行列中­，行動緩慢的志工吳炳輝，兩年前開始，疑似出現漸凍人的症狀，但他道心堅定，堅持把握­機會付出。

證嚴上人開示：「雖然走路很不穩，他還是要求菩薩們要讓他有機會，大家不捨他這樣走，­不捨他這樣活動，但是他自己要求說，一定要給我機會，這種菩薩道，不放棄的菩薩，真的­也很令人感動。」

氣爆發生至今，慈濟志工關懷行動不間斷，持續為受災鄉親送便當，這份愛心，不只暖胃，­也溫暖人心。

【靜思妙蓮華】20140207 - 觀四諦道至涅槃樂 - 第236集Contemplate the Four Truths, Attain Nirvana-joy

⊙能觀四諦道，得出離生死，至於涅槃樂，名辟支佛乘。
⊙「爾時大眾中，有諸聲聞、漏盡阿羅漢，阿若憍陳如等，千二百人。」《法華經方便品第二》
⊙聲聞乘：即四諦法門，乘之可至阿羅漢果。緣覺乘：即十二因緣法門，乘之可至辟支佛果。
⊙「及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念。」《法華經方便品第二》
⊙「殷勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘。」《法華經譬喻品第二》

【證嚴上人開示】
「能觀四諦道，得出離生死，至於涅槃樂，名辟支佛乘。」

能觀四諦道
得出離生死
至於涅槃樂
名辟支佛乘


我們一直說，聲聞、緣覺。這聲聞、緣覺的道理，我們應該也是要知道。修行，佛陀就是這樣殷勤、循循善誘，對眾生的根機，隨機逗教，對修行者，他很強調，人人要懂得觀四諦法。

四諦法是我們入佛門的基礎，也就是我們要鋪上這條，菩提道路的根本，所以佛陀開頭的說法，苦、集、滅、道。教我們要瞭解，要讓我們提高警覺，我們所有的，開口動舌、舉步動足，無不都是在人、事、物的因緣果報。

我們集了人、事、物，種種的因緣，就牽引在我們生生世世，是福、是惡。這全都是不斷這樣在累積，這苦樂之間，都是大家自己造出來的。造出了苦，那就是我們種很多的惡因，結很多的惡緣，所以才會得到這麼多的苦報。這是一個正確的道理。

我們既會造惡因、結惡緣、得苦果，若這樣，當然佛陀就教我們，如何造福因、結好緣，自然就得福報。這就是佛陀開始，為眾生開導說法的時候，他用四諦法。

一般的在家居士，也要很瞭解，這苦、集、滅、道的道理，何況我們要修行，這條道路的開始起點，方向我們就要正確，我們要更清楚，自己才能夠很瞭解，才將佛陀的教法，再傳給世間所有的人。所以，修行者，對四諦法要很重視、很用心，所以一直要向大家，加強這個觀念，佛陀在世時也一樣。

我們前面這段文開始就說，偈文之後，長行文開頭就說：「爾時大眾中，有諸聲聞、漏盡阿羅漢，阿若憍陳如等，千二百人。」

爾時大眾中
有諸聲聞
漏盡阿羅漢
阿若憍陳如等
千二百人
《法華經方便品第二》

這麼多人，這是一個代表。這些人之中，佛陀所要對機，這次要如何轉小為大，這些對機，就是聲聞、辟支佛等等，已經是很用功在修行，只是一個觀念要轉過來。所以佛陀針對這些，小、中根機人這些人，所說的話、道理，希望大家要認真瞭解。

聲聞也好，辟支佛也好，同樣就是要從「四諦法」很認真瞭解，自然得出離生死。他們認為，我對生死的來、去瞭解，除了四諦法，緣覺，又是十二因緣法。十二因緣法，我們也說過了，這樣一段一段一直到，出生人間、老病死等等，這就是人生命的開頭。這個開頭，由不得自己，開始就和父母的緣就結下去了，經過了愛、受、取等等，這種的接觸，這樣一直來。出生人間，接觸人群，又再繼續複製，複製我們的無明、我們的煩惱，又引起來生(輪迴)。

到底有多少人，有幸能得到佛的道理呢？到底有多少人能聽聞佛法？聽聞佛法之後，又有多少人能將法入心呢？法已經入心的人，已經就不多了，又能再將法行在我們的行動中，在人間種好因、結好緣，不斷行菩薩道的，又有多少人？

所以說來，真正能得遇佛法難，何況身體力行的人更加難。不過，佛陀的時代，隨佛出家的常隨眾，就有一千二百多人，這些人得了聲聞羅漢果，也有得緣覺、辟支佛果的人。

聲聞乘：
即四諦法門
乘之可至阿羅漢果
緣覺乘：
即十二因緣法門
乘之可至辟支佛果

聲聞的羅漢果是從四諦法，認真去依教奉行，自己自我警惕，不要再去集一些俗緣，來牽纏我們又有來生。這是聲聞時時提高警覺，這樣的羅漢。若是緣覺，他又更深入十二因緣觀，一直觀十二因緣，生命的開頭、來去，這是緣覺。所以因為這樣，四諦、十二因緣道，若能常常去觀想，常常去瞭解、用功，自然他們認為，已經得出離生死，這樣就不會再來生死輪迴了。

他們的心能到達寂靜的境界，那就是涅槃樂。「心無罣礙，無罣礙故，無有恐怖」，能夠到達這樣的心境，心不受環境影響，所以叫做涅槃樂。

常常說「無生無滅」，無生什麼呢？無生愛慾、貪戀的心，自然你無生、就無滅，貪慾既無，何必要修呢？所以叫做無生無滅。既然沒有貪慾，就不會來到人間，不會和人間，互相發生爭端，生起煩惱。

我們若不與人爭，人，別人就不會對我們有不利。別人的利益，我們沒有想要去分取，所以，沒有和人結冤，也沒有和人結怨，如這樣就沒有煩惱。出家人不就是這樣嗎？與人無爭，與事無爭，與世無爭，所以遠離顛倒妄想，自然叫做涅槃樂，叫做寂光土。

自己的心常常很清淨、光明，這樣叫做涅槃。這種涅槃，不是死了之後才叫做涅槃，不是。是我們的心，時時都能夠離開生滅，沒有起起落落，心不安的事情。名辟支佛乘，這樣叫做辟支佛乘。

所以我們前面說起，「及發聲聞、辟支佛心」。因為他有千二百人，又有聲聞、緣覺，已經發心。

及發聲聞
辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》

剛剛說的千二百，是佛陀初轉法輪度五比丘，又再有五十位耶舍的朋友，還有一千人是，三迦葉(兄弟)的弟子，還有二百人是舍利弗、目犍連的弟子，這樣總共加起來是，一千二百五十五人。這些人是在五年間，佛陀所度，常隨在佛的身邊，所以才叫做「千二百五十人」。

還有，所以說「及發聲聞、辟支佛心」，除了這千二百五十人以外，還有無量無數，已經發心，聲聞，很用心要聽法的人；還有在聽法之後，他會聞、思、修，再緣世間一切境界來體會，佛陀所說的教法，再更深入，這叫做辟支佛。這是發心的，有很多無數的人。

我們前面就說到「四諦法」，實在是很重要。「四諦法」，若在聲聞乘、辟支佛乘，連菩薩乘都要去瞭解。

在迦葉佛世的時代，有一位小沙彌，跟著一位比丘修行。有一天，小沙彌聽到，外面市集很熱鬧，跟他的師父說：「外面市集，人很熱鬧，我們現在趕快出去向他們托缽，可能我們能不用多久時間，我們的缽就能滿了，我們能滿載而歸。」
師父就告訴他說：「時間還早，還沒到，稍等一下，好好將心照顧好。」

他忍不住，又跑出去看，人那麼多，趕快又跑回來，向師父說：「師父，我們現在可以出去了。」
師父，這位比丘，就再向沙彌說：「等一下，時間還早。」
這位小沙彌已經忍不住了，開始發瞋怒心，罵他的師父：「怎麼這麼固執，早死早好。」就這樣，他就去拿一個缽，匆匆出去了，開始去托缽。

但是一面走的當中，自己一直懊惱，生出了懺悔的心，就這樣又回頭回來了，跪行，用跪著的走，這樣跪到他師父的面前，向師父懺悔。師父沒有責備他，就這樣過去了。

就這樣，這位沙彌，五百世墮落惡道，五百世的時間不斷懺悔。雖然受盡苦難，卻是沒有再去造業，一直自我警惕。所以，五百世過後，這次來生在，舍衛國長者的家庭，一直在意識中知道，生死是苦，生死極苦。所以他才一出生，這麼幼小的時候，他就開口說：「生死極苦。」

但是苦如何來？不知道。之後有這個因緣出家，他的心本來就清淨，很快他就能法入心，所以很快就證阿羅漢果。

辟支佛是三乘中之中乘，不是小乘，他是進階為中乘。聽一切的聲音、看一切的境界，能分析、能覺悟，這叫做辟支佛。所以在《譬喻品》有一段這樣的（經）文：「慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘」。

殷勤精進
求自然慧
樂獨善寂
深知諸法因緣
是名辟支佛乘
《法華經譬喻品第三》

意思就是說，什麼樣的人，能稱為辟支佛(乘)？就是「殷勤精進」，懂得去求自然慧。在大自然的境界中，事事物物都是用心去分析，從佛的口中聽來的法，從聲聞法、瞭解，再從大自然的境界去分析，去覺悟很多的道理。所以他「樂獨善寂」，他獨善其身，愈是瞭解因緣果報，他愈是提高警覺，不敢和人攀緣。這叫做獨覺，也是叫做緣覺，也是叫做辟支佛。

「獨覺」的意思，我修我的行，我不再和別人攀緣。深知諸法因緣者，他能深知諸法的因緣，那就是「示緣覺之義」，已經十二因緣法，都很透徹了、瞭解了，所以他很謹慎。所以「緣覺」的意思，就是已經很瞭解因緣的道理，「十二因緣法」很透徹，這就是辟支佛。

辟支佛就是具足獨覺與聲聞的智慧，才叫做辟支佛。他從佛聞法，瞭解世間的因緣果報觀，所以這樣集中起來，稱做辟支佛。

各位菩薩，人間真的是處處皆是法，無論什麼樣的聲音，用心聽，無不都是在說法中。所以我們要用心，要知道開口動舌無不是業，所以因緣果報，真的我們要時時提高警覺，要多用心。

Explanations by Master Cheng-Yan
Subject: Contemplate the Four Truths, Attain Nirvana-joy (觀四諦道至涅槃樂)
Date: February. 07. 2014

“To contemplate the Four Noble Truths, and thus transcend cyclic existence to attain Nirvana-joy, this is the Pratyekabuddha Vehicle.”

We are constantly discussing the principles behind [the practices of] Pratyekabuddhas and Hearers. We should also know that the Buddha guided their spiritual practice in an attentive and patient manner. He taught all sentient beings according to their capabilities. To spiritual practitioners, He emphasized that they must all contemplate the Four Noble Truths, which are the fundamentals of Buddhism and the foundation for the Bodhi-path we want to pave. So, the Buddha’s opening teachings were on the truth of suffering, its causation, cessation, and the Path to cessation. He taught us to understand them and helped us heighten our vigilance. Every word we say, every action we take, is subject to the law of karma. We amass various karmic conditions as [we interact with] people, matters and things, and this will affect us, lifetime after lifetime. Both positive and negative [conditions] are continuously being accumulated.
Thus, we create our own suffering and joy. If we have created suffering, this was because we planted negative causes and formed many negative conditions that is why we face so many negative retributions. This principle is correct. If we create bad karmic causes and form bad karmic conditions, we reap bitter fruits. Of course, the Buddha then taught us how to create good causes and form good conditions that will naturally yield blessed retributions.
This is why, when the Buddha first gave teachings to sentient beings, He began with the Four Noble Truths. Ordinary lay practitioners must also really understand the principles of the truth of suffering, causation, cessation and the Path. Moreover, as we begin our spiritual practice, we must [choose] the correct starting point and the right course to follow. We must be even clearer, so we can understand the Buddha’s teachings, only then can we pass them on to all people in the world.
Therefore, we spiritual practitioners must really value and be mindful of the Four Noble Truths. So, I keep reinforcing this perspective for you, as the Buddha did in His lifetime.

After the previous section of verses, this section of prose begins with, “At that time in the assembly, there were Hearers, Arhats, who ended all Leaks, 1200 in all.”

This represented the many people [at the assembly]. Among them, the Buddha sought suitable people to turn from the small to the great on this occasion.The suitable people were.Hearers, Pratyekabuddhas and so on.They Had worked hard on their spiritual practice, but they also needed a shift in their perspective.
So, I hope you can all earnestly understand the teachings and principles the Buddha used to directly appeal to people with limited and average capabilities.
Both Hearers and Pratyekabuddhas had to begin [their practice] by diligently learning the Four Noble Truths.Then naturally, they transcended cyclic existence.
They thought, “I understand how cyclic existence works.”Aside from the Four Noble Truths, these Realizers of Conditions also [knew] the Twelve Links of Cyclic Existence.We have also previously discussed the Twelve Links of Cyclic Existence, how each stage leads to the next until we are born to this world and then experience e aging, illness and death.The beginning of our life is beyond our control.
Our affinities with our parents were formed in a past life.After going through the stages of “feeling, craving, grasping” and so on, we will keep coming back to be born in this world and encounter people.This causes us to continually replicate our ignorance and afflictions, which leads us to our next rebirth.
How many people are actually fortunate enough to receive the Buddha’s principles?How many people get to listen to His teachings?After listening to the Buddha-Dharma, how many can actually take it into their hearts?Then, out of the very few people who can take the Dharma into their heart, how many people can truly put the Dharma into practice, plant good causes, form good conditions and continue to walk the Bodhisattva-path?Therefore, it is rare for people to encounter the Dharma, not to mention put it into practice.
However, in the Buddha’s time, His monastic retinue numbered some 1200 people.Some of them were Headers who had attained the fruit of Arhatship.
There were also others who had attained the fruit of Pratyekabuddhas.

The Hearer Vehicle:The Four Noble Truths is their vehicle, which allows them to attain the fruit of Arhatship.
The Pratyekabuddha Vehicle:
The 12 Links of Cyclic Existence is their vehicle, which allows them to attainted fruit of Pratyekabuddhas.

The Hearers’ fruit of Arhatship came from earnestly practicing according to the Four Noble Truths.They were very vigilant of not accumulating more worldly connections that would entangle them in subsequent lifetimes.This kind of Hearer, an Arhat, constantly heightened his vigilance.As for Pratyekabuddhas, they delved even deeper into the Twelve Links of Cyclic Existence.They used this framework to always contemplate how life began and proceeded.This was what Pratyekabuddhas did.They believed that if they could constantly contemplate and work to understand the Four Noble Truths and Twelve Links of Cyclic Existence, they would naturally transcend cyclic existence.Then they could stop transmigrating and achieve a tranquil state of mind, which is Nirvana-joy.
“When the mind is without hindrances, there is no fear.”If they can reach this mental state where their minds are no longer influenced by the environment, that is Nirvana-joy.I often mention “non-arising and non-ceasing”.
What is non-arising?Cravings, desires greed greed.Naturally, if we experience no arising.If we had no greed and desires,why would we even need to practice？
This is what “non-arising and non-ceasing”means. If we had no greed and desires,we will not come to this world to create conflicts and afflictions with other people. If we do not content with people, they will not harm us. If we do not want to seize other people’s good fortune, we will not create enmity or resentment.
So, if we can live this way, we will have no afflictions. Isn’t this how monastics live? They have no conflicts with people, over matters or with the world. So, by transcending confusion and delusions, naturally, they can attain Nirvana-joy and be in the Land of Calm Illumination. A state of mind that is always pure and luminous is Nirvana.
Nirvana is not what comes after people die. No, [Nirvana is when] our minds can transcend they cycle of arising and ceasing at all times and avoid things that cause us to waver or be uneasy. [Achieving this practice] is the Pratyekabuddha Vehicle. As we discussed before,

“[There were] those who aspired to be Hearers. The Buddha had a retinue of 1200, including those who aspired to be Hearers and Pratyekabuddhas.”

The 1200 that we just spoke of were the five bhiksus to whom the Buddha first taught, plus the 50 friends of Yasas, the 1000 disciples of the three Kasyapa [brothers] and 200 disciples of Sariputra and Maudgalyayana. Altogether, there were 1255 people. These people, over five years were transformed by the Buddha, and then they followed Him. So, we speak of the “1250 people”.
“[There were also] those who aspired to become Hearers and Pratyekabuddhas”. Besides these 1250 people, there were countless, innumerable Hearers, who had already formed aspirations and mindfully listened to the Dharma.
In addition, after hearing the Dharma, they would listen, contemplate and practice it. Those who would also connect it with phenomena in the world to penetrate the Buddha’s teachings more deeply were called Pratyekabuddhas. There were countless people with such resolve. We mentioned previously that the Four Noble Truths are truly very important. [They are principles that] Hearers, Pratyekabuddhas, and even Bodhisattvas, must understand.
In Kasyapa Buddha’s time, there was a novice monk who followed a bhiksu in spiritual practice. One day, the young novice heard a commotion in the market outside and told his master, “Out in the market, things are bustling about. We should go out right now and ask for alms. Most likely it will not take long for us to fill our alms bowls. Then we can return fully laden.”
His master told him: “It is still early, the time has not yet come. Wait a while and remain mindful.”He could not bear it, so he ran outside again. Seeing so many people, he quickly ran back in and told his master, “Master, we can go out now.”
His master, this bhiksu, told the novice, “Wait a moment, it is still too early.”
But the novice could not bear it any longer, so he became angry and resentful and cursed his master, saying, “How can you be so stubborn? Just die!” Then he grabbed his alms bowl and rushed outside to beg for alms.
But as he walked, he felt troubled and very unhappy. He became very repentant, so he turned around and made his way home on his knees. Thus, he knelt in front of his master and expressed his remorse. His master did not reproach him and just let it pass. Because of this incident, the novice fell into the evil destinies for 500 lifetimes, during which he experienced all kinds of suffering. Although he suffered extensively, he did not create more karma. He constantly reminded himself to be vigilant. After those 500 lifetimes, he was born into the family of a Sravasti elder. Within his consciousness, the idea remained that samsara, cyclic existence, is immense suffering. Therefore, soon after he was born, he said, “Samsara is immense suffering.” Yet he did not know how suffering came about.
Later, he had the chance to become a monastic [with Sakuyamuni Buddha]. His mind was inherently pure, so he could quickly take the Dharma to heart. Thus, he quickly attained the fruit of Arhatship.
Pratyekabuddhas [practice] the Middle Vehicle, one level above the Small Vehicle. Upon hearing all sounds and seeing all phenomena, they could analyze them and attain realizations. This is what Pratyekabuddhas do.

So, the Chapter on Parables contains the following section of text, “With sincerity and diligence, they seek wisdom in nature, joyfully awake themselves to attain Nirvana and penetrate causes and conditions of all things. This is the Pratyekabuddhas Vehicle.”

This tells us that those who deserve to be called Pratyekabuddhas must be :since and diligent” and strive to seek wisdom in nature. They mindfully analyze all natural phenomena they encounter. From Buddha’s words; they learn the teachings for Hearers and understand them. Then by analyzing natural phenomena, they realize many principles. So, they “joyfully awaken themselves to attain Nirvana.” They seek to awaken only themselves.
The more they understand the law of karma, the more they heighten their vigilance. They dare not create affinities with others, so they are called Solitary Realizers, Realizers of Conditions or Pratyekabuddhas.
The engage in their own practices and avoid creating any further karmic affinities. They can penetrate the causes and conditions of all things. This “reveals the meaning of solitary realization. They already have a thorough understanding of the Twelve Links of Cyclic Existence, so they are very vigilant. So, Realizers of Conditions already understand the principles of causes and conditions, the Twelve Links of Cyclic Existence. They are Pratyekabuddhas, those who are replete with the wisdom of both Hearers and Solitary Realizers. Thus, they are called Pratyekabuddhas. They listened to the Buddha teach and understood the law of karma. So, all these factors combined make them Pratyekabuddhas.
Fellow Bodhisattvas, indeed there is Dharma in all places no matter what kind of sound we hear, when we listen mindfully, everything is a teaching. Therefore, we must be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140828 - 法音安心福富足 With Hearts in Peace,Blessings Abound

法音安心福富足
With Hearts in Peace,Blessings Abound 

氣爆援助近滿月
愛心月餅致關懷
法音安心福富足
菩薩道場互學習

高雄氣爆意外，到現在將近一個月的時間，慈濟志工腳步沒有停歇，除了安心關懷，這次送­出「福富足妙音」，透過佛法，安定鄉親心靈。令人不捨的是，一聲巨響，造成在第一線救­災的六位警消同仁殉職。證嚴上人在志工早會開示，希望社會日日平安，生活中戒慎虔誠，­凡事要謹慎小心。 

高雄氣爆意外，即將滿一個月，高雄消防局在八月二十七號舉辦了一場聯合追思會，表彰六­位意外殉職同仁的無私大愛，也有來自各縣市的消防人員，前來表達對弟兄們的敬意與不捨­。 

氣爆意外至今，慈濟人腳步沒有停歇，28號開始展開安心福富足計畫，準備了福富足妙音­和福富足月餅，要送給鄉親，其中福富足妙音，裡頭有證嚴上人的祝福，及經文的唱誦，希­望透過佛法，安定鄉親災後不平靜的心，心安，福就會富足。 

哪裡有災難，就往哪裡去，證嚴上人感恩全台慈濟志工，人人合和互協，互相學習，互相讚­嘆，在菩薩道場中互相成就。

【靜思妙蓮華】20140206 - 聞法精進除習氣 - 第235集 Hearers Diligently Eliminate Habitual Tendencies

20140206《靜思妙蓮華》聞法精進除習氣
⊙「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」
⊙「及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念。」《法華經方便品第二》
⊙聞佛聲教，故曰聲聞，謂此人等以四諦為乘，知苦、斷集，慕滅、修道。

【證嚴上人開示】
「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」

如來有所說
大眾有所聞
佛所說
一乘教法為聲
眾生聞而悟解
名為聞

知道「聲聞」，我們大家能夠瞭解法，那就要從耳來聞聲。過去佛陀度眾生，就是用他的口來說法，眾生就是用耳來聞法，所以「如來有所說，大眾有所聞」。佛有說話，大家才有機會可聽。佛陀從應機逗教，說眾生能接受的法，這是佛陀展現了他的智慧，度眾生的苦心。

歲月不留人，一直佛陀的心，保護著這開始成佛就要說的法，一直經過了四十多年後，非說不可。所以佛所說一乘，就是唯一；真正學佛，目標只有一項，那就是，真實的妙法。所以佛陀為了要讓人人知道，學佛最終的目標，應該就是只有這一項，一乘大法，實相之法，所以佛說一乘之教法。

這就是佛的聲音，無論是過去的方便法，也是從佛陀聲音，智慧施展，透過了佛的口，發出了聲，人人有所聞，接受了法。就是到現在，那就是說一乘道之教法，也是一樣(由)聲 (音)聲，還是要眾生能夠聽進去，所以眾生聞而悟而解。覺，聽了之後，「我知道了。」知道之後，還要去瞭解，所以叫做聞、思、修。聽了之後，入心，要好好思考；思考之後，徹底解悟，這樣叫做「聞」。

當初佛陀他成佛之後，開始第一場的說法，那就是度五比丘。這五位所聽佛陀的法，是從「四諦法」開始。但是，這不是佛陀的本意，但是是佛陀的智慧。佛陀的本意，就是要告訴這五個人，我成佛了，我的覺悟，就是宇宙浩瀚無涯的智慧，我現在的心是華嚴海會，靜寂清澄的這種境界。不過，這五個人無法接受，這是佛陀的考慮，也就是展現了佛的智慧。

開始，這五位，大家都知道，這故事常常說過了。釋迦牟尼佛出家之後，他的父王不捨，趕緊選擇五個人，去勸太子回來。卻是，這位太子，悉達多，他出家的心非常的堅切，任憑這五位長輩如何的勸說，他就是道心堅定。反過來，他向這五位長輩說，他所要追求的真理，吸引了這五個人，所以就這樣，也下定了決心，跟隨太子繼續去找，去找出他理想中的真理。

所以，到處參訪，用了五年的時間，要去瞭解(真理)。但是，總合起來五年的時間，這不是太子想要追求的，理想的法。所以，就五個人，又再跟隨著太子，決定放棄參訪，所以去找地方好好來修行，所以，六年的苦行。

經過六年之後，太子也是感覺這種苦行，也是無法突破這種天地萬物，那種隱藏著，好像是有，好像是無，那個真實的「有」，與無常的空的「無」，到底差這一點點的關卡，總是無法真正去突破。所以，悉達多太子認為虛度時光，他決定放棄苦行，開始他要找另外一條路。

但是，要先將身上，多年來苦行所累積的塵垢，完全都清除掉。幾年來的苦行，體力也透支了，所以才會（在尼連禪河）沐浴起來的時候昏倒。開始接受牧女的靡乳，就是羊奶，恢復了他的體力。

在這動作中，這位牧女將他扶起，捧上這碗乳靡，這碗羊奶，正巧太子感恩接受的當中。這五個人找啊，遠遠看到了，看到這位年輕的太子，接受一位女人的供養，這麼接近，所以這五個人用眼睛看到了，心就起疑了，開始對他(們) ，所追隨的太子，心中起了一念輕視、不敬的心。

五個人就這樣放棄了太子，五個人一起相約，找一個地方繼續修行。所找的地方，就是鹿野苑，五個人停留在鹿野苑裡，繼續修他們的行。悉達多太子，眼睛也看到他們五個人，在遠遠的就回頭離開，他心裡有數。自己感覺一個人修行，沒有其他牽累，所以他就另外找到尼連禪河邊，不遠的地方，一棵大樹下，開始選擇一顆石頭，發這個誓願：「我若沒有突破，這個宇宙萬物的真理，若沒有成正覺，我永遠不會離開這個地方。」

就這樣開始，不斷深思、思考，很縝密地思考天地大自然間，種種的道理。經過二十一日的期間，忽然間，在天明之前，他的眼睛睜開，向前望去，這樣與天空那顆星，心與星接觸了，所以他覺悟了。

之後，他很想讓，天龍八部都能體會，他現在的心境，卻是天龍八部無法體會到，所以那個心靈的瞬間，想要取入涅槃。既然天人、龍天都全聽不懂了，人間（凡人）怎麼聽得懂呢？不如就取入涅槃。

這當中，及時，諸佛、菩薩趕緊現前，來安慰釋迦文，所以告訴他過去諸佛也是如此，要為人間說法，要運用智慧，設方便法。這是過去無始劫以來的，諸佛的道路。就這樣，他決心回歸，要到鹿野苑。

他到了鹿野苑時，這五個人遠遠看到，他們的太子又回來了，各人採取著，不理不睬這種的態度，輕視著這個太子。卻是，愈接近、愈接近當中，有一股無法敘述的氣氛，五個人同時不由自己，走近佛前，共同這樣跪下去禮拜。

虔誠地請太子來為他們說法：「到底你得到什麼奧妙的真理，請太子是不是能夠說給我們聽？」佛陀開頭就說「苦」，所以苦、集、滅、道這個道理，就是在這當中這樣宣說出來。

佛陀就告訴他們，現在我已經成等正覺，得到阿耨多羅三藐三菩提，就是無上正等正覺。是一位大覺者，不是迦毘羅衛國的太子。從此開始，大家稱佛為大覺者，就是佛陀，或者是世尊。

這是從那時開始，轉「四諦法」，那是三轉四諦的道理。最初覺悟的就是阿若憍陳如。所以現在這段（經）文，那就是來回歸敘述佛陀與(阿若)憍陳如的因緣。

每一次（經文）都會說，「千二百五十人」。我們說過了，佛陀用五年的時間，這樣度了千二百五十五人，其中五個人就是阿若憍陳如(等五人)，第二年是度耶舍(長者子)，第三年是度三迦葉(兄弟)，第五年才度舍利弗與目犍連。所以，五年的時間，「千二百五十人俱」，成為佛的常隨眾。

所以說起來，如來所說法，是隨著眾生的根機，哪怕是耶舍、是三迦葉、是舍利弗、是目犍連，這都是在那個時代，代表的修行者。耶舍，在家時，他是富有家庭的年輕人，有心想要追求真理的人，帶著朋友五十位來歸投佛法。三迦葉，是受到那個國家，所尊敬的三兄弟，帶著一千位弟子來皈依。目犍連與舍利弗，各有一百位弟子，智慧第一，這種的修行者，也被佛的智慧所降伏，同樣也來皈依。

這就是在聲聞眾，前前後後，也已經有辟支佛，在這期間。但是，常常是以「千二百五十人」，為僧團的代表，這是在經典(中) ，時時都是這樣(記載)，無論多少人，還是「千二百五十人俱」。這當中還有很多，「(及)發聲聞、辟支佛心」。

及發聲聞
辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》

除了這「千二百五十人」以外，也已經有很多發心，同樣以聲聞而瞭解佛法的人，還有不只是從，音聲聽聞而瞭解的，還能夠以他的智慧，去縝密思考天地間的道理，慢慢解悟，這種的辟支佛(乘) ，有這樣發這樣心的人。無論是資深，或是現在，慢慢一直進來(僧團)的人，這都是在，聲聞的團體之中。

何謂「聲聞」？「聲聞」就是聞佛聲教，這些人都叫做「聲聞」。或者是用「四諦」，「以四諦為乘」。他修行的方法，就是以「四諦法」，作為他們的基礎。

聞佛聲教
故曰聲聞
謂此人等
以四諦為乘
知苦、斷集
慕滅、修道

無論是聲聞，任何一個聲聞，他們要聽法，都是以「四諦法」為基礎。所以「以四諦為乘」，苦、集、滅、道。

人生真的是苦，集來了很多的苦難，我們現在修行了，我們知道這叫做真理，知道「苦」，苦就是從「集」來，集就是因為因緣果報而來，用什麼方式，來「滅」掉這個苦難呢？用什麼方式來修「道」呢？芸芸眾生只「集」在苦中，不斷複製苦、煩惱、業力的根源，不斷不斷在複製，這就是人生的苦。

佛陀來人間，無非就是為了這件事情，讓人人能夠瞭解。所以，這個法，大家應該會想，都知道了。知道是知道，但是無法徹底瞭解，還無法徹底自己自改，要改變自己的生活習慣更加難。所以，各位菩薩，每天聽，我們要每天進步。同樣的法，我們要同樣，不斷深入下去，這才是真正聽法的態度。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Hearers Diligently Eliminate Habitual Tendencies (聞法精進除習氣)
Date: February. 06. 2014

“What the Tathagata taught was heard by the assembly. The Buddha expounded the One Vehicle Dharma verbally. By listening to it, sentient beings attained realizations; this is called hearing.”

We know about Hearers. For us to understand the teachings, we have to take it in through our ears. In the past, the Buddha used His mouth to speak the Dharma to sentient beings, who then used their ears to listen to teachings. So, “what the Tathagata taught was heard by the assembly.” The Buddha had to speak, so people could have the opportunity to listen. The Buddha taught according to capabilities and gave teachings that sentient beings could accept. This demonstrated the Buddha’s wisdom and the pains He went through to transform people.
Time waits for no one, and the Buddha’s heart had guarded the teachings He wanted to give ever since He attained enlightenment. After 40-plus years, He had to share it. So, the Buddha taught the One Vehicle, which is singular [truth]. As we learn the Buddha’s Way, to realize the true wondrous Dharma.
So, the Buddha wanted everyone to know that the ultimate goal in learning His teachings is to realize the teachings of the One Vehicle, the ultimate truth. So, the Buddha gave the One Vehicle teachings through speech. The skillful means of the past were also spread through His voice and wisdom. The words came out from His mouth for everyone to hear and accept. And at this moment, when He was giving the One Vehicle teachings, He also taught verbally, so sentient beings could take them in and attain realizations and understanding.
After listening to it and saying, “I know [this teaching,]” we must also understand it. So, we must listen, contemplate and practice. After listening to and taking in [the Dharma,] we must really contemplate it, so we can penetrate and realize it. This is learning. Initially after the Buddha attained enlightenment, the first time He expounded the Dharma was to transform the five bhiksus. The teachings they received from the Buddha began with the Four Noble Truths. But this was not the Buddha’s original intent. Yet, it came from His wisdom. He originally intended to tell these five people, “I have attained enlightenment and realized wisdom as boundless as the vast universe. My present state of mind is like the Avatamsaka Dharma-assembly, a state of tranquility and clarity.”
But the Buddha [knew] that these five people could not accept that; this consideration revealed His wisdom.We often tell the story of the five bhiksus, of how it all started.
After Sakyamuni Buddha left home, the king [was worried about Him].So, he quickly sent five people to persuade the prince to return.Yet, Prince Siddhartha was firm in his resolve to be a monastic.No matter what his five elders said to him, his spiritual aspirations remained firm.On the contrary, when he told them about the true principles he wanted to pursue, these five were drawn in.So just like that, they became determined to follow him in seeking out these ideal true principles.
So, they visited many [teachers].They spent five years trying to understand the true principles.But, after the first five years [of traveling], they realized they were not finding the ideal teachings that the crown prince sought.So, they then followed the prince as he gave up asking [these teachers] and went to find a place to engage in spiritual practice.
So, these were the six years of ascetic practices.
After six years, the prince also felt these ascetic practices would no help him understand how all things in the world seem to conceal and contain both existence and non-existence, true “existence” and impermanent, empty “non-existence”.He just could not overcome this small hurdle.
Once Prince Siddhartha felt that this was wasting time, he decided to abandon ascetic practice and find a different path.But first he had to wash away the dust and dirt that had accumulated from the many years he spent in ascetic practice.After so many years of ascetic practice, he had exhausted his physical strength.Therefore, when he stood up after bathing, he fainted.Then he accepted some milk from a shepherdess.With this goat milk, his strength was restored.To help him, the shepherdess pulled him up and gave him a bowl of goat milk.As the prince gratefully accepted it, those five people came upon him.From after they saw their young prince accepting offerings from a woman.The two were very close together.
So, when the five saw them, they became suspicious.They started to look down on and feel disrespect toward the prince they had been following.Therefore, the five of them left the prince and agreed to find a place where they could continue their spiritual practice.
The place they found was Deer Park.
The five people stayed there and continued their spiritual practice.When Prince Siddhartha saw from a distance that the five had turned and left, he knew what was happening.He felt that engaging in spiritual practice alone would free him of burdens.
So, he found a place near the Niranjan River, under a big tree.He chose a rock and vowed,“If I do not penetrate the truth of all things in the universe, if I do not attain perfect enlightenment,I will never leave this place.”This was how he began to continuously contemplate and carefully ponder the various principles behind all things in the natural world.After a period of 21 days,sunddenly,before daybreak,he opened his eyes and looked straight at a star in the sky.His mind connected with the star,and he became enlightened.After [attaining enlightenment],he really wanted the eight classes of Dharma protectors to realize His state of mind,but they could not.So,in that instant,He thougnt about entering Parinirvana.
As He was thinking this, Buddhas and Bodhisattvas immediately manifested to comfort Him. They told Him this happened to past Buddhas, too. To teach the Dharma in the world, They had to exercise wisdom and establish skillful means.Since Beginningless Time, this has been the path of all Buddhas. Because of this, He changed His mind and went to Deer Park. When He arrived at Deer Park, the five people saw from a distance that their crown prince had returned. They chose to pay no attention to Him. They slighted their prince. But as He came closer, an indescribable feeling came over them. The five people could not help but approach the Buddha. Together, they knelt and prostrated. They reverently asked Him to give them teachings. “What wondrous principles have you realized? Venerable prince, please tell us.”
From the start, He talked about suffering. So, the truths of suffering, causation, cessation, and the Path were taught at this time. The Buddha told them, “I have attained perfect, universal enlightenment, I have realized Annutara-samyak-sambodhi, supreme, perfect and universal enlightenment. I am the Great Enlightened One, no longer the crown prince from Kapilavastu.” From then on, everyone called Him the Great Enlightened One, the Buddha or the World-Honored One. This was when He began teaching the Four Noble Truths and gave three turns of [the Dharma-wheel].
Ajnata Kaundinya was first to attain realizations. So, this passage once again describes the karmic conditions between the Buddha and Ajnata Kaundinya. The sutra always mentions “1250 people”. As I have said, the Buddha, over five years, transformed 1255 people. Among them, five were Ajnata Kaundinya and his companions.
In the second year, He transformed Yasas, the third year, the three Kasyapa brothers, and the fifth year, Sariputra and Maudgalyayana. So, over five years, “1250 people” joined the Buddhas retinue.
Thus, the Tathagata gave teachings suitable for sentient beings’ capabilities. He had to do this even for Yasas, the three Kasyapa brothers and Sariputra and Maudgalyayana. They were representatives of spiritual practitioners of that era. When Yasas was a layperson, he was a young man from a wealthy family and really wanted to pursue true principles. He brought 49 friends with him to take refuge in the Buddha-Dharma.
The three Kasyapa brothers were well-respected in their country. Altogether, they led 1000 disciples in taking refuge. Maudgalyayana and Sariputra each had 100 disciples. Though they were foremost in wisdom, even spiritual practitioners such as them yielded to the Buddha’s wisdom and came to take refuge with the Buddha. So, He was gradually followed by both Hearers and Pratyekabuddhas.
So, we commonly use “1250 people” to represent the Sangha. This is how it is often recorded in the sutras. No matter how many people there were, it just mentions “1250 people.”At this time, there were also many “Hearers and Pratyekabuddhas.”

[There were also] those who aspire to be Hearers and Pratyekabuddhas, bhikshus, bhiksunis, upasakas and upasikas. Each had the following thought.

Besides the 1250 people, there were many who formed aspirations and became Hearers in order to comprehend the Buddha-Dharma. There were also others who did not achieve understanding only through listening. They used their wisdom to meticulously contemplate the principles of the world and gradually realize them. They were Pratyekabuddhas. People who made these aspirations, whether seasoned or newly inspired, gradually joined the Sangha. They were all Hearers and Pratyekabuddhas.

Who were these Hearers? Hearers were those who listened to the Buddha verbally give teachings. Perhaps they “used the Four Noble Truth as their vehicle.” Their way of engaging in spiritual practice was to use the Four Noble Truth as their foundation.

Every single Hearers, when they listened to teachings, used the Four Noble Truth as their foundation.So, they “used the Four Noble Truth as their vehicle” the truths of suffering, causation, cessation and the Path. Life is really full of suffering, and we accumulate the causes of many difficulties.
Now that we are engaging in spiritual practice, we know these true principles. It comes from the accumulation of causes. “Causation” is a result of the law of karma. What method can we use to bring about the “cessation” of this suffering? What method can we use to cultivate the Path to its cessation?
[when sentient beings suffer,] they continuously recreate their sufferings, afflictions, and the sources of karmic forces. These are being continuously replicated. This is why humans suffer. The Buddha comes to the world solely to help people understand this matter. This teaching is something we all think we know. But knowing it is one thing, thoroughly comprehending it is another.
So, we still cannot change ourselves completely because changing habits is very difficult. So, fellow Bodhisattvas, as we listen to the teachings every day, we must improve every day. Even when the teaching is the same, we must continuously deepen our understanding. That is the correct attitude toward listening to the teachings. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)