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)
⊙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)
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