【靜思妙蓮華】20140326 - 用心求法 - 第269集 Mindfully Seek the Dharma

20140326《靜思妙蓮華》用心求法

⊙「佛所敷演實有因緣，非一切智無能信受；不忖己德未得謂得，一人吐虛萬人傳實。」
⊙「爾時，舍利弗欲重宣此義，而說偈言：無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙戒定、福慧等之功德，如佛兩足尊，遊行法界。
⊙第一法：謂一念心含攝一切世間，森羅萬象無不盡攝於一法中。
⊙「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙舍利弗為同修行者請法，從佛受化，必能敬信，受教獲益者多，得大安隱之樂。
⊙是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。

【證嚴上人開示】
「佛所敷演實有因緣，非一切智無能信受；不忖己德未得謂得，一人吐虛萬人傳實。」

佛所敷演
實有因緣
非一切智
無能信受
不忖己德
未得謂得
一人吐虛
萬人傳實

也就是要說，佛陀要講演內心的法，必定要具足因緣。每一次無論佛陀為何人說法，在什麼地方，是在什麼時候，這都是要有具足的因緣。何況要聽法的人，他的智慧，若不是具足一切智，無法去信受大法。

有的人雖然有因緣，接觸了佛陀所說法，卻是他自己認為佛陀所說的，他都很瞭解了，瞭解的程度，自己估計得太高，所以他認為，我全都知道，自然他就會起增上慢之心。

光是一「慢」字，就有七種，可見我們人的心態是多麼複雜。這樣的人就是「不忖己德」。「忖」就是沒有好好衡量自己，斟酌我們自己，到底我的智慧有多少，我真正知道的範圍有多大？自己沒有稍微量，忖量自己。所以這種「不忖己德，未得謂得」。

這種「未得」，我們還未真正得到，也沒有很透徹，瞭解佛所說之法，還未很瞭解，他就說：「我全都瞭解了」。其實，佛陀所說的法，他不瞭解，在不瞭解的法中，這樣出去講話，將他自己的意，偏差的道理去向大家說。若如此，人人以為「是」，所以叫做「一人吐虛，萬人傳實」。

所以我們學佛要常常「惟忖」，自己要想想自己：到底我知道多少？知道的是真實知道，是非分清楚，我們來與人分享，那就功德無量。這差一點點，差毫釐就失千里，所以聽法要用心，講話要謹慎。我們聽的人若用心，講的人若謹慎，如此我們就不會有差錯。

佛陀所擔心的，就是這些不用心要聽法的人，而且聽法，聽進去，用自己的意見去說給大家聽。佛陀對這樣的人，也是很謹慎，不會對這樣的人，他很容易就把話說出去。這是佛陀在疼惜人人的慧命，根機不夠，智慧還未到達，佛陀他就要有保留。

所以，舍利弗一直向佛，殷勤請佛能宣說。佛陀看到時機、因緣尚未成熟，所以一再這樣，還未，還未真正將這個法說出去。但是，舍利弗還是覺得，這只是時間未到而已，不是佛不說，佛陀一定會說。所以，舍利弗還是瞭解佛陀的心意。所以在偈文中就說：「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」

爾時
舍利弗欲重宣此義
而說偈言
無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》

這也就是前面說過的，佛陀是「無上兩足尊」，至高無上，在天與人的有情世界，佛陀的智慧，已經是沒有比佛能更高的，所以叫做「無上」。

戒定、福慧等
之功德
如佛兩足尊
遊行法界

為何稱為「無上兩足」？也已經向大家說過，佛陀已經無始以來，修行開始，對自己就是戒、定，他守戒，他能立志，定、慧很具足，守戒守得好。

我們凡夫容易受境界影響我們，現在覺得我應該要改，但是要改，外面的境界一來，將我們誘引，要改的，就容易再犯，改不過來。有的人懺悔、反省，過去的人生是如何的懵懂，過去也曾經過了：「我應該要改。無論是喝酒、抽菸、賭博等等，這都是不對的事情，要改了。但是要給我時間。」但是時間到底多長？無止境。朋友一邀約，同樣又去了：「我再一次就好，我應酬，再一次就好。」下一次朋友又來，說：「不差這一次。」「對啊！不差這一次。不然，再給我一次就好。」但是一次又一次，時間是分秒消逝，那個沒有改的是還有下次、下次、無量次。

壞脾氣的愛罵人，「我要改，我知道不對，我會改。」境界一來，又罵人了。自己很後悔，開口罵人不對，後悔、懊惱，這懊惱的心很辛苦。自己對自己說：「我這罵人最後一次，我以後要很謹慎，說話我要很謹慎。」但是境界又來了，衝口而出。這也是我們人的習氣，常常想要改，永遠都發心我要改，我要戒。發心，常常在發心；說要改，常常說要改；後悔，常常都在後悔。你們想，這是不是很辛苦呢？

但是，佛陀從無始劫以前，開始發心，「發心如初」，這種的初心，從第一念頭開始，無量劫，生生世世，很謹慎就是戒。這個戒守持得好，無論何種境界現前，他這個戒，就是守在心裡、於行中，行為、周圍的境界，他都是守在這戒道原則中，這樣在行。任何一個時間，任何一個地點，任何對人的根機，他都是對自己戒為先，要有分寸。所以這個戒，戒修得好，自然心就是定。

所以這個「戒」，戒心定念，若這樣具足，自然在人群中，絕對是造福人群，福與慧，在人群中沒有離開。

所以修行，若只在戒與定，就如雙手，但還缺雙腳。雙腳要向前走，這樣路走得遠；雙手健全有力，事情才做得多。所以，這福慧，福慧與戒定這是不能分離，這叫做四肢健全，這叫做戒定、福慧，那就是兩足尊。這就是佛無始以來所修的行，內所用的功，外所行的德，功德就是內外合一。

戒定是內在的用功，福慧是外、對人群的付出，所以如此稱為「功德」。佛陀就是兩足尊，能夠「遊行法界」，在這法界中進出無障礙。無論何種法，在任何環境中，任何一個境界，何種境界現前，無不都是法也現前。所以我們凡夫，光只有周圍的境界，缺少了法，人與人之間，一現前，不順意的事情就充滿了我們心，法就都忘了。但是佛，任何一個境界現前，法就已經在他的心裡，這樣就沒有犯錯。

這「遊行法界」，無論在任何一個環境中，充滿了法，在任何一個境界裡，這就是佛陀的戒定、福慧。所以修行，我們要很用心。很容易知道法，但是境界來，法就消了，還是不斷地犯，不斷地後悔，這就是我們凡夫；知道是知道，但是還是有煩惱將我們遮蓋，所以我們的行為，常常就是在錯誤中。佛陀就是沒有錯誤，凡事都是遊行於法界之中。

接著說「願說第一法」。這「第一法」，那就是「一念心」，我們萬法統一，統攝於一念心之中。佛陀向眾生說法，四十多年了，無論何種根機，佛陀都是對機說法，讓人人能夠心開意解。眾生八萬四千煩惱，佛陀一心中八萬四千法門，所以對根、對機，無不都是在佛的一心、一念中。

所以「第一法」，是佛陀統攝所有的法，攝入他的內心裡，所以這叫做「第一法」，非常的微妙「第一法」。

我們人人聽到的法，如何受用，真正受用進去，用心聽一個法，真的是能瞭解很多。一項的無常，人生無常，自然用心的人，接近佛心的人，他就連天地無常也能體會，萬物無常也能體會。這就是用心接近了佛的心，漸漸能夠體會這個道理。

第一法：
謂一念心
含攝一切世間
森羅萬象
無不盡攝於一法中

所以，這一心統攝萬法，這不只是在佛，在我們人人都能夠，只是我們是否有真切，透徹心的重點。所以「含攝一切世間，森羅萬象」只是一念心，「無不盡攝於一法中」，這是佛的「第一法」。

無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》

這是舍利弗請求佛陀，從佛陀的內心，(將)此法能徹底讓我們瞭解。舍利弗自己認為：我是佛的長子，因為他是「智慧第一」，最接近佛心的人，所以他自己也是這樣自許，我要有責任，我要帶那麼多人。所以，舍利弗，是為同修行者在請法。所以「從佛受化」，就是說這些弟子，已經老早就是從佛受化，所以大家都能信受。

舍利弗
為同修行者請法
從佛受化
必能敬信
受教獲益者多
得大安隱之樂

甚至舍利弗說：「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」

是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語

舍利弗說：現在這麼多人，大家都已經過去，已經受佛所教化過，佛在說的法他們都能夠接受。這些人無量，不只是現在的人，還有未來，「能敬信此法」，絕對能夠相信，能夠恭敬，敬師、敬法、尊師重道，他們一定能夠接受。

佛陀，過去您已經如此用心，這樣殷勤教化，這些人一定一心，甚至他們現在，表達了最虔誠的心，雙手合掌，這就是專心一意，這樣要來虔誠聽法，請佛現在趕緊來為大家開示。這就是「欲聽受佛語」，一直很想要聽佛陀，開始為大家說話。這就是舍利弗他的虔誠。

但是，佛陀是否認為這些人，全都能普遍接受呢？這是佛陀還要再考慮的。所以，佛陀在考慮，我們在等待也是要多用心。

Explanations by Master Cheng-Yan
Subject: Mindfully Seek the Dharma (用心求法)
Date: March. 26. 2014

“For the Buddha to elucidate teachings, there must be causes and conditions. Those without the wisdom of hearers will not believe or accept it. Without considering their own virtues, they claim to have attained what they have not. When one speaks a lie, thousands propagate it as the truth.”

This is telling everyone, for the Buddha to share the Dharma in His mind, the causes and conditions must be complete. Regardless of the people, place of time, whenever He expounds the Dharma, the causes and conditions must all be present. Moreover, if the listeners are not replete with the wisdom of hearers, they will not faithfully accept great teachings. Some with the right causes and conditions have encountered the Buddha’s teachings and the Buddha’s teachings and believe they really understand it. They overestimate their own level of understanding, so they believe that they have understood everything. So, they naturally develop overbearing arrogance. “Arrogance” alone can be split into seven categories.
This shows how complex our minds are; These people act “without considering their own virtues.” “Considering” here means thoroughly evaluating. We evaluate ourselves to apprise our own wisdom and understand the actual extend of our knowledge. But, they do not [correctly] evaluate themselves. So, “without considering their own virtues, they claim to have attained what they had not.” “What they had not” means they had not really attained or understood the Buddha’s teachings. Before really understanding it, they said, “We understand completely.”
In truth, they did not understand the Dharma. But despite not understanding it, they still went out and taught; they shared their own understanding and misinterpretations of the principles with others. Then, others might believe this as truth. So, “when one speaks a lie, thousands propagate it as the truth.” As we learn the Buddha’s Way, we must constantly “consider” and ask ourselves, “How much do I really know?” If we truly understand something and can clearly discern right from wrong, then sharing our realizations with others will truly bring us infinite merits. But if our understanding is not quite right, we will lead people far off course. So, listening to the Dharma requires mindfulness and speaking requires great care. If we listeners are mindful, and the speaker is careful, then we will not go wrong. The Buddha was very concerned about people who did not mindfully listen to the Dharma yet still shared their interpretation with others. The Buddha was very cautious around these kinds of people. He would not casually teach them the principles because He treasured everyone’s wisdom-life. For those with insufficient capabilities and wisdom, the Buddha held back [the teachings].
Wisdom, the Buddha held back [the teachings].
So, Sariputra kept sincerely asking for the Buddha to expound the Dharma.But the Buddha saw that the timing and the causes and conditions were not yet mature, so He kept holding back the True Dharma.But, Sariputra felt that it was simply not the right time yet, that the Buddha would teach that Dharma, just not now.

So, Sariputra understood the Buddha’s intent.So in verse, he said, “Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma.”“I, as a senior disciple, sincerely implore You to explain it in detail.”

As previously stated, the Buddha is the Supreme Two-Footed Honored One.He is unsurpassed.Among those in the heaven and human realms, there is none with greater wisdom than He.Hence, He is “supreme”.

Merits from precepts and Samadhi, blessings and wisdom are like the Buddha’s two honored feet, which allow Him to freely travel through Dharma-realms.

Why is He described as “Supreme Two-Footed”?As we have discussed, since Beginningless Time when the Buddha began to engage in spiritual practice, He cultivated precepts and Samadhi.He upheld precepts and made vows replete with Samadhi and wisdom.He strictly abided by precepts.
We ordinary people are easily affected by our surroundings.Right now, we may want to change.But as we try to change and challenges arise, we may be tempted to violate [our resolve].Thus, we cannot change.Some people reflect on and repent their mistakes.They feel they were very ignorant in the past, but now that they have gone through that, they say, “I must change”.
Drinking, smoking, gambling and other habits are all unwholesome behaviors that they want to change.However, they say they need time.How much time?And endless amount.When their friends invite them, they automatically accept.“Just once more.”
“I will just go to one more gathering.”Then next time, their friends say, “One more time won’t hurt”.[They think,] “Yes, one more time won’t hurt.I’ll just go drinking one more time”.But this happens time after time.Time passes with every second, and those who do not change think there is always another chance; this goes on endlessly.
People with bad empress may think, “I want to change; I know this is not right.”
“I will change.”But when circumstance arises, they yell again.They may regret it and feel upset about how they were wrong to yell at others.Feeling upset is very painful.
We may say to ourselves, “This is the last time I will tell.I will speak more cautiously in the future.”But when circumstances arise again, the words just burst out.These are our habitual tendencies.
We always want to correct them, we keep aspiring to change and to uphold precepts.
We keep forming aspirations and often say we want to change, but then we keep [doing things] we regret.Think about this, isn’t this very hard on us?The Buddha, countless kalpas ago, formed His aspirations.Then He “maintained His original aspiration”.
After this initial aspiration, countless kalpas pa.Lifetime after lifetime, He vigilantly upheld prec.He strictly abided by them regardless of circumstances. He followed precepts in His thinking and actions. The way He interacted with His surroundings was guided by the principles of these precepts. So, regardless of the time or place, or of people’s capabilities, His actions were guided by His precepts, so He acted properly. Because He closely adhered to precepts, naturally His mind was in Samahi. This is where precepts come in. If we are replete with both precepts and Samadhi, naturally when we are among others, we will do things to benefit others and create blessings. [Cultivating] blessings and wisdom will always be a part of our interactions with others. If we only cultivate precepts and Samadhi, that would be like having both arms but no legs. We need legs to move forward and to walk far. We also need strong arms, so we can do more things.
So, blessings and wisdom are inseparable from precepts and Samadhi. Cultivating all four is like having four healthy limbs, like the Two-Footed Honored One. The Buddha, having practiced since Beginningless Time, has internally created merits and externally practiced virtues, so His inner and outer practices are unified.
Precepts and Samadhi are cultivated internally. Blessings and wisdom come from helping others. Together, they give rise to merits and virtues. The Buddha is the Two-Footed Honored One, so He can “travel through Dharma-realms”. He goes in and out of them without obstacle. No matter what kind of phenomena, what kind of environments or circumstances, what kind of challenges He encounters, everything is the Dharma appearing before Him.
We ordinary people only see our surroundings but not the Dharma. When interpersonal conflicts arise, unpleasantness fills our minds, causing us to forget the Dharma. But for the Buddha, regardless of circumstances, the Dharma is always in His mind, so He will not commit transgressions. He can “travel through Dharma-realms”. No matter where He is, He is filled with Dharma under all conditions. This is because He cultivated precepts and Samadhi, blessings and wisdom. So, as we engage in spiritual practice, we must be mindful.
Learning the Dharma is easy. But when challenges arise, it disappears from our minds, so we continuously commit transgressions and feel regret. This is what we ordinary people are like. We may know the teachings, but afflictions still cover our [minds], so we often behave incorrectly. The Buddha makes no mistakes and just “travels though Dharma-realms”.
Next, “I pray You will expound the supreme Dharma”. The “supreme Dharma” is state of mind where we have absorbed all teachings into our minds. The Buddha had taught for over 40 years. No matter what kind of capabilities people had, He gave teachings that suited them, so they could open their minds and understand. Sentient beings have 84,000 afflictions, so the Buddha opened 84,000 Dharma-doors. So, His [teachings] for different capabilities all came from a single state of mind. Thus, “the supreme Dharma” consists of all the teachings that the Buddha had assimilated in His mind. This is “the supreme Dharma”, it is very subtle and wondrous.
How do we truly apply the Dharma that we hear? If we are mindful in listening to the Dharma, then we can really understand many things. Take impermanence for example. [Up learning that] human life is impermanent, naturally those who mindful, those who are closer to the Buddha’s heart, will also realize the impermanence of the world and the impermanence of all things. As they mindfully drew near the Buddha-mind, they could gradually realize this principle.

The supreme Dharma: The state of mind that encompasses all the myriad forms, shapes and sizes of the world. Everything is captured within the One Dharma.

The state of mind that encompasses all Dharma does not only exist in the Buddha. Every one of us can attain it, too. This just depends on how sincere we are in thoroughly grasping the importance of the mind. [This state] “encompasses all the myriad forms, shapes and sizes of the world. With this state of mind, “everything is captured within the One Dharma.” This is the Buddha’s “supreme Dharma.”

Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma. I, as a senior disciple, sincerely implore. You to explain it in detail.

So, Sariputra asked the Buddha to expound the Dharma in His mind for them to thoroughly understand Sariputra believed, “I am a senior disciple of the Buddha.” Because he was “foremost in wisdom, the one who was closest to the Buddha-mind, he felt that he had the responsibility to lead all these people.”
So, Sariputra requested teachings on behalf of his fellow spiritual practitioners. “Those who had been taught by the Buddha refers to how these disciples had been taught by the Buddha for a very long time, so they would faithfully accept [the Dharma.]”

Sariputra requested teachings on behalf of his fellow spiritual practitioners. So, he said that those who had been taught by the Buddha would certainly respect and believe Him.
Those who accepted His teachings would benefit tremendously and attain the great joy of peace and safety Sariputra even said, “The countless beings assembled here will respect and believe this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”

Sariputra said that there were so many people who had, in the past, been taught by the Buddha.So, they could accept the Dharma. The number of people was countless; aside from those at the assembly, this included people in the future as well. “[They will] respect and believe this Dharma.” They would absolutely have faith and respect in the teacher and the Dharma. They would definitely accept the teachings “Venerable Buddha, You have done so much to diligently teach them.Now, these people are surely wholeheartedly expressing their utmost sincerity by putting their palms together.In this way, they are focused and single-minded and waiting for teachings with great reverence.Please give them the teachings right now.” This shows they “all wanted to receive His words.”
Sariputra really wanted to hear the Buddha begin speaking to everyone, and he made this request with reverence.But did the Buddha believe that all these people could accept the Dharma.This was something He still had to consider, so He was still deciding. As we wait, we should still be mindful.

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

【人間菩提】20140930 - 感謝承蒙眾生恩 Be Grateful to the Unsung Heroes in Society

感謝承蒙眾生恩
Be Grateful to the Unsung Heroes in Society

鐵漢柔情慈悲心
親子聯誼習新知
人群互助思回饋
感謝承蒙眾生恩

在合歡山上，有一群警察人員，他們要在低溫環境中，挑戰體能的極限，更是經常在氣溫零­度以下的戶外，指揮交通，只為了保護來來往往的人車。慈濟舉辦活動，表達對警察的感恩­，上千名警察和眷屬齊聚一堂，慈警感恩會上，大家彼此感恩分享。證嚴上人在志工早會開­示，「警察永遠都是待命，隨傳隨到，這都是為社會人群，默默付出的英雄，也是人群中的­貴人。」 

眼前是白茫茫的一片，合歡山上，有一群警察人員，經常在低溫濕冷的戶外值勤，並且在能­見度極低的視線下，指引行車動線，長時間下來，甚至會凍到手腳，失去知覺，卻仍然克盡­職守，保護往來遊客，因為他們是守護民眾安全的，人民保母。 

為了向這群無聲的英雄致敬，慈警會經常舉辦感恩活動，透過話劇演出警察眷屬的心路歷程­，同時也為他們加油打氣。 

人民保母在下班後，卸下制服，投入慈濟做志工，守十誡重紀律，從環保到慈善樣樣參與，­人人也應該感恩他們對社會的付出。

【靜思妙蓮華】20140325 - 無上兩足尊 - 第268集 The Supreme Two-Footed Honored One

20140325《靜思妙蓮華》無上兩足尊

⊙「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」
⊙「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」《法華經方便品第二》⊙「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」《法華經方便品第二》
⊙舍利弗以宿命智，謂此多數會眾久蒙諸佛之所教化，必能敬信。佛不可以少數人之故，止而不說。
⊙長夜安隱：長夜喻生死煩惱之昏暗漫長，祈佛以妙法智慧之光，善能饒益一切眾生。
⊙「爾時，舍利弗欲重宣此義而說偈言：無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」《法華經方便品第二》
⊙無上兩足尊：以佛在兩足之有情中為第一尊貴故。又言，戒定、福慧等之功德，如佛兩足尊，遊行法界。

【證嚴上人開示】
「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」

二乘根淺
執深障重
一乘實法
難知信解
佛智顧念
慢疑生謗

也就是要說，佛陀，他觀機這聽法的根機大眾，這些大眾的根機，是否全都成熟了？還有少部分的人，這二乘的根很淺，所以都是在執，執著還深，障礙還很重。所以佛陀顧念，這些執深障重的小根機的人，萬一聽不懂不打緊，又在法中起我慢、增上慢的心，又再生起了毀謗。若如此，這些人就會造業。佛陀不忍心，佛陀的慈悲，為了這些少數的人，所以他還是默然。

但是，舍利弗還是鍥而不捨，殷勤要來請法。所以上面這段（經）文，就說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」

爾時
舍利弗重白佛言
世尊
唯願說之
唯願說之
《法華經方便品第二》

「唯」就是最虔誠，我內心唯有一念虔誠來請佛，恭敬佛陀，請佛要暢演您這心念，將真實妙法來為大眾宣說。舍利弗的殷勤就表達了。

他接下來這分的心意，他就說：「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」

今此會中
如我等比
百千萬億
世世已曾從佛受化
如此人等必能敬信
長夜安隱
多所饒益
《法華經方便品第二》

這「今此會中」，就是說現在大眾；這「如我等比」，就是像我舍利弗這樣的比丘，應該有很多，有「百千萬億」。這樣恭敬尊重，深信佛陀所說的法，還很多。像這些人都有很深的因緣，那就是「世世已曾從佛受化，如此人等必能敬信」。「世世」是過去與現在，一直就是與佛很深的因緣，受佛所教化，這樣的人。這些人絕對是相信、敬重，相信佛陀的法，必定是，「長夜安隱，多所饒益」。

這是舍利弗，他用宿命智，這個「宿命智」就是知道過去，過去一直累積到現在的智慧。所以現在的舍利弗，在佛的弟子中，還是一樣智慧第一。他代替在會中多數的人，這些人已經自長久以前，就已經有受佛所教化過，所以這些人必定能夠敬信。這是舍利弗再次表達。意思就是說：「佛啊！您不要為了少數人，這樣止而不說。」

舍利弗以宿命智
謂此多數會眾
久蒙諸佛之所教化
必能敬信
佛不可
以少數人之故
止而不說

這些敬信佛陀的弟子是這麼多，百千萬億，有這麼多。哪怕是現在的弟子需要您說，還有未來的，不要只為了少數的人不敬信，有增上慢這樣的人，止而不說。這是舍利弗一再懇請。

上面說「長夜安隱」，這些人他已經都心很安了，無論佛陀您如何說，他們總是能接受。長久以來在生死中，就一直跟隨佛陀，一直到現在，所以說長夜。「長夜」的意思就是生死。我們凡夫，就是還是在六道輪迴中，在這生死中還是不斷有煩惱，有了煩惱就起惑、造業，這表示長久的時間，還在無明中，所以譬喻為長夜——長久的時間都是在生死輪迴。

長夜安隱：
長夜
喻生死煩惱之
昏暗漫長
祈佛
以妙法智慧之光
善能饒益一切眾生

這些凡夫用很長的時間，跟隨著佛陀，生生世世受佛教育，已經走過了漫長的暗夜。夜晚就是無明，這種昏暗漫長的道路，生死都已經過來了，所以現在大家心已經安穩下來。還是未來，佛陀心所保護著的法，請佛陀能向大家安心表達開示，人人現在的心，都是很安穩在深信的境界中，絕對沒有懷疑。

所以，現在還是要請佛，能夠妙法智慧之光更來照耀，能使令這些人更再得到利益，不只是現在，還有未來。現在大家是很虔誠在期待，祈求佛陀的妙法，能迅速來向大家開示，讓大家更心安、更瞭解，這叫做「饒益」。不只是為了佛陀的時代，還有未來的現在，也是很需要。這是舍利弗向佛陀祈求，相信大家一定能信解，相信大家會再增加利益，智慧光明的利益。所以，這是上面舍利弗所說。

現在我們接著看，「爾時，舍利弗」要再重宣此義，上面的長行文，現在又再用偈文重複這樣說：「無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」

爾時
舍利弗欲重宣此義
而說偈言
無上兩足尊
願說第一法
我為佛長子
惟垂分別說
《法華經方便品第二》

「無上兩足尊」，這「無上」就是最極頂，「兩足尊」那就是，佛陀十號之一，每一尊佛都有十號，這十號有一號叫做「兩足尊」，佛就是以兩足之有情中，為第一尊貴。兩足的有情，「有情」就是有生命的東西，全都稱為眾生。但是此處特別說「兩足」，人類是萬物之靈，人類是最能接近佛法，佛陀在這人間有情中，就是稱為第一尊貴。無論是天，或者是人，在這天人間就是最高無上，所以稱為「兩足尊」。

無上兩足尊
佛十號之一
以佛在兩足之
有情中
為第一尊貴故
又言
戒定福慧等之功德
如佛兩足尊
遊行法界

這兩足，佛陀已經具足了，「戒定」與「福慧」。因為佛陀久遠劫來，修行就是在「戒定、福慧」，在這修行的過程必定要守戒，戒是修行者的規則，修行者必定要以戒，「以戒為師」。

戒是修行者最重要的規則，我們的規矩，脫離了戒，我們就容易再犯，無明再覆蔽，還是，又再墮落，這昏暗漫長的長夜裡。所以，我們修行就是要趕緊，能超越過了漫長的長夜，黑暗的境域，我們就是要趕緊能見到智慧光明，所以我們必定要守戒。

戒若要守得好，必定要定心。修行若無定性，那我們常常就是起步、退步、起步、退步，如此如何能走過，黑暗坎坷的道路呢？所以我們絕對不能再退步，要向前直走，這就是「定」。

我們的心要定，同時在這條這麼漫長的道路，我們福慧要雙修。因為，從《法華經》開始，一直到現在，佛陀是多麼重視，要入人群去救濟，救度眾生的志業，是多麼重視。過去的四十幾年間，他用方便教法，讓大家知道人間苦難、無常，因緣果報等等。用那麼長久的時間，讓大家如何能脫離了，無明黑暗的境域，這是過去佛陀的施教。

昨天也說過，二乘，其實這一乘方便的根基，若沒有過去的二乘，哪有現在這一大乘呢？過去人人若沒有接受到佛法，法譬如水來洗滌心靈的黑暗，我們如何能走過了漫長的道路？所以，這條凡夫生死的道路，這麼漫長走過來，聽到佛陀從「苦、集、滅、道」，一直到「十二因緣」等等，現在最重視，是在這「六波羅蜜」，這個六度。

所以這個「六度」，就是要如何度過生死河，人生的欲海；不只是自度，還要度人。在這茫茫人間欲海中，我們已經有工具了，就是船，就是慈航。我們自己在船上，利用這艘船，我們坐在船上乘風破浪，要經過了這茫茫的大海中，還有多少芸芸眾生，沉迷在那裡，我們就是要再一一伸手去牽引他，救拔起來，這叫做救拔苦難。同樣，同樣來坐在這艘船，在慈航上，所以這叫做福。

我們的心若是定，我們就不怕在這茫茫人群中，顛倒人生，我們就不受顛倒人生，再將我們誘引去了，反而我們在這，顛倒無明人生的群中，我們還能在那裡施教。不論是有形的利的布施、法的布施、無畏的布施等等，眾生所欠缺的，不斷付出、去付出，都是在人群中。

所以，佛陀除了「戒定」以外，還要具足「福、慧」。「福、慧」就要入人群中，「戒定」就是要守護自己，再入人群中去修「福、慧」。所以，「戒定、福慧」就是佛長久無始劫以來，內修外行的功德，這就是「戒、定」為兩足，這叫做福慧兩足尊，如佛兩足，像佛兩足，他能遊行法界。不只是遊行人間，他遊行法界。

所以在此處，舍利弗唯願，「願說第一法」，就是希望佛陀，能夠來宣講第一法。「第一法」就是佛，將內心所保護著那最深妙的法，那就是一念心，能夠含攝一切世間，所有森羅萬象。那就是佛陀兩足尊，優遊於法界中的這一念心。

這是佛陀將保護於內心，將要說出來，但是現在因為還考慮少數之人。但是，舍利弗還是不斷在懇請中。所以，我們也要耐心等待，等待舍利弗這種智慧，為了這麼多人來懇請，等待著佛陀他兩足尊，優遊於法界中，法界中的第一法，我們要如何來，自我發現這第一法。所以我們人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: The Supreme Two-Footed Honored One (無上兩足尊)
Date: March. 25. 2014

“Two Vehicle practitioners have limited capacities strong attachments and tremendous obstacles. The True Dharma of the One Vehicle is hard for them to believe in and understand. Because of His wisdom, the Buddha kept in mind that their arrogance and doubt could give rise to slander.”

This is telling everyone that the Buddha observed the capabilities of the Dharma-assembly. Had all of their capabilities matured? A few people had the limited capabilities of Two Vehicle practitioners. So, they still had strong attachments and tremendous obstacles. The Buddha was concerned about those with strong attachments, tremendous obstacles and limited capabilities. If they could not understand, that was fine, but they might give rise to self-arrogance and overbearing arrogance and then commit slander. If this happened, they would create karma.
The Buddha was compassionate and could not bear to let these few people do that, so He remained silent. Yet, Sariputra still persisted and sincerely requested the Dharma.

So, the previous passage stated, “At that time, Sariputra further addressed the Buddha, saying, ‘World-Honored One, I only pray that You will speak it; I only pray that You will speak it.” “Only” signified his utmost reverence; he was wholeheartedly reverent and respectful as he requested that the Buddha freely teach the true and wondrous Dharma that He had [been guarding] in His mind. Sariputra’s sincerity was an expression of his thinking, which was as follows, “Presently, within this assembly are those equal to me, hundreds, thousands, millions, billions of them. Life after life, they have been taught by the Buddha. People such as these would certainly respect and believe You. Then they could safely pass the long night and enjoy many benefits.”

“Previously, within this assembly” refers to those who were present. “Those equal to me” suggest that many bhiksus like Sariputra were likely present at the assembly in great numbers. There were many who respected and had great faith in the Buddha-Dharma. These people had very deep karmic connections. “Life after life, they have been taught by Buddhas. People such as these would certainly respect and believe You.” “Life after life” means in the past and the present these people have continuously had a deep connection with and been taught by the Buddha. They would certainly believe and respect the Buddha-Dharma. Then certainly, “they could safely pass through the long night and enjoy many benefits.” This shows that Sariputra had the wisdom of knowing past lives.
His wisdom of knowing past lives came from cultivating and accumulating wisdom over many lifetimes.So presently, Sariputra, among all the disciples of the Buddha, was still foremost in wisdom.He spoke on behalf of many at the assembly.Already, for a long time these people had been receiving the Buddha’s instruction, so they would certainly respect and believe Him.Thus, Sariputra said this again, to express, “Venerable Buddha, You must not stop expounding the Dharma just because of a few people”.

Sariputra, with the wisdom of knowing past lives, said that many of those at the assembly had long been taught by Buddhas.So, they would certainly have faith and respect.Thus, the Buddha should not stop expounding the Dharma just because of a few people.

There were many disciples who respected and believed in the Buddha.Hundreds, thousands, millions and billions of them .No only did the disciples who were there need His teachings, His future disciples would as well.Sariputra hoped He would not stop speaking just because of the few people with overbearing arrogance, who lacked faith and respect.So, Sariputra sincerely made his request again.
Earlier we mentioned, “through the long night”.There people’s minds were already at peace.So, no matter what the Buddha said, they would be able to accept it.For a long time, over many lifetimes, they had been following the Buddha.So, “long night “actually refers to our cyclic existence.
We ordinary people are still transmigrating in the Six Realms.As we go through cyclic existence, we still continuously have afflictions, which give rise to doubts and lead us to create karma.This signifies that, for a long time, we have lived in ignorance, [lacking illumination].So, the long night is an analogy for the long time we spend in cyclic existence.

Then they could safely pass the long night:
The long night refers to how the afflictions from cyclic existence are dark and endless.So, [Sariputra] prayed that the Buddha would use the light of wondrous Dharma and wisdom to abundantly benefit all sentient beings.

These ordinary people had spent a very long time following the Buddha.Life after life they were taught by Him and had lived through this long, endless dark night.“Night” implies ignorance and lack of clarity, this dark and endless path.They have passed through cyclic existence, so their minds have become peaceful and calm.
[So, Sariputra] said that the Buddha could confidently proclaim and teach the Dharma.
People’s minds, at that moment, were in a calm and peaceful state of deep faith; they had absolutely no doubts.So, he then asked the Buddha again to use the light of wondrous Dharma and wisdom to illuminate and benefit these people, not only those how were there at the time, but also those in the future.
They all waited very reverently, praying that the Buddha would quickly open and reveal His wondrous teachings, so they should develop greater peace and better understanding.This is known as “abundant benefits”.This was not only for those who lived in the Buddha’s lifetime, but for those in the future, our present.So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom.
So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom. So, this was what Sariputra said earlier. Now let us continue to read,

“At that time, Sariputra, wished to restate his meaning”. So, after the passage in prose, he repeated his request in verse.“Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma. I, as a senior disciple, sincerely implore You be explain it in detail.”

In “Supreme Two-Footed Honored One”, “supreme” refers to the ultimate, highest level and “Two-Footed Honored One” is one of the Buddha’s ten epithets. Every Buddha has ten epithets, and one of the ten is the “Two-Footed Honored One”, [the most honored] among two-footed beings. “Sentient beings” include all living beings, but here, special mention is made of the “two-footed” ones. Humans are the most intelligent of all beings and the most receptive to the Buddha-Dharma. Among these sentient beings, the Buddha is the most honored one. Among both heavenly being and humans, He is supreme and unsurpassed, so He is known as the Two-Footed Honored One.

“Supreme Two-Footed Honored One” is one of the ten epithets of the Buddha, because among two-footed sentient beings, the Buddha is the most honored and esteemed. It is also said, the merits from precepts and Samadhi, blessings and wisdom, are like the Buddha’s two honored feet, which allow Him to freely travel through Dharma-realms.”

The Buddha is already replete with these two feet, “precepts and Samadhi” and “blessings and wisdom”. This is because, since ancient kalpas, He has cultivated “precepts and Samadhi” and “blessings and wisdom”. During the process of our spiritual practice, we must follow precepts. Precepts are rules for spiritual practitioners. So, spiritual practitioners must follow precepts and “treat precepts as their teacher”. The precepts are the most important rules for spiritual practitioners to follow; if we deviate from our rules, from the precepts, we will easily transgress repeatedly and be covered by ignorance. Then, we will fall into the dark and endless night again.
So, as we engage in spiritual practice, we must get through the long endless night, this condition of darkness. Then we will quickly see the light of wisdom. So, we must uphold the precepts. To strictly adhere to the precepts, our minds must be in Samadhi. If we engage in spiritual practice without Samadhi, we will constantly move forward, then backward, forward, then backward. If so, how can we successfully walk this dark and bumpy path? So, we cannot go backward anymore; we must keep going in a straight line. We can accomplish this with our minds in Samadhi. At the same time, on this endless road, we must cultivate both blessings and wisdom.
Form the start of the Lotus teachings, the Buddha placed great importance on the mission of going into the world to save and transform sentient beings. He greatly valued this. For the past 40 years or so, He used skillful teachings to help everyone understand that this world was filled with suffering, impermanence and subject to the law of karma, etc. He spent a very long time helping people transcend that ignorant and dark state. This was what the Buddha taught in the past.
Yesterday, we also talked about the Two Vehicles, which are actually the foundation for the One Vehicle. Without the Two Vehicle teachings from the past, how could there be the One Great Vehicle now? In the past, if people had not accepted the Buddha-Dharma and used the Dharma as water to cleanse the darkness from their minds, how could they have kept walking this long path?
So, they have been on this path of cyclic existence for a very long time. They listened to the Buddha teach the Four Noble Truths and the Twelve Links of Cyclic Existence and so on, and now place great importance on the Six Paramitas, the Six Perfections. This Six Perfections are how we cross river of samsara and the sea of desires. Not only must we cross them ourselves, we must also help other people cross. We already have the tools to cross this vast sea of desires, a ship of compassion.We are on this ship, using it to weather the wind and waves. As we cross this vast sea, we still see multitudes of sentient beings immersed in the water. So, we have to pull them out, one by one. We save them from suffering by bringing them onto this ship of compassion; this is how we create blessings. If our minds are in Samadhi, we will not be afraid of going among people.
Among those living confused lives, we will not be influenced by the confusions of life, and instead, in this confused and ignorant world, we can teachings [to help people.]
We can give everything form material goods, the Dharma, to fearlessness and so on. Whatever sentient beings are in need of, we will continuously give it to them. This is what we do in the world. This is why, besides “precepts and Samadhi, the Buddha is also replete with blessings and wisdom.” “Blessings and wisdom” are cultivated by.
So, “precepts and Samadhi” are used to guard ourselves as we go among people to practice “blessings and wisdom.” So, “precepts and Samdhi, blessing and wisdom” are the merits and virtues that the Buddha cultivated since Beginningless Time.These are the two feet of “precepts and Samadhi” and “blessing and wisdom.”
With these two feet, He freely travels throughout Dharma-realms. Not only does He travel through this world, He also travels through Dharma-realms. So, at this point, Sariputra’s only wish was, “I pray. You will expound the supreme Dharma.” He hoped the Buddha would expound the supreme Dharma, which is the most profound and wondrous Dharma that He had been safeguarding in His heart.This was a state of mind.
“The supreme Dharma” was His state of mind, which encompassed all things in all worlds. This is the state of mind the Buddha, the Two-Footed Honored One, uses to freely travel throughout all Dharma-realms. It was guarded in His mind and He was about to explain it, but had not for the sake of a few people.Yet, Sariputra continued to sincerely ask for it. So, we must also patiently wait for someone like Sariputra to, for all our sakes, sincerely ask the Buddha, the Two-Footed Honored One, [to share] the state of mind He has used to freely travel through Dharma-realms.
We must learn to discover this supreme Dharma in ourselves.Therefore, we must always be mindful.

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

【人間菩提】20140929 - 真誠關懷無價寶

真誠關懷無價寶
A Priceless Treasure---Sincere Love and Care 

福鼎醫療薪火傳
長情鋪路力相挺
真誠關懷無價寶
祥和源自齊造福

2004年慈濟為大陸福建福鼎市醫院援建醫療大樓，至今啟用十年了，病患在十週年感恩­晚會上，現身分享，感恩醫護團隊的協助。醫療之愛在台灣，花蓮慈濟醫院醫護主管參加合­心共識營，凝聚向心力，傳承醫療人文，為了更好的醫療品質而努力。證嚴上人在今天(9­/29)志工早會開示：「大家用心凝聚力量，讓我們的醫療更上一層樓，大家集思廣益，­那一種合和互協，分秒中都沒有浪費過，都是如何給病患的服務會更好。」

利用假日回到靜思精舍，花蓮慈濟醫院130位醫護人員與行政主管，參加合心共識營，針­對人才培育、資訊應用、永續經營等不同主題，進行分組討論。

楊洪賽的兒子：「我很想感謝大家，感謝慈濟人，感謝醫生，感謝護士。」

在台上道感恩的小男孩，十年前還在母親肚子裡。母親楊洪賽懷孕時，因為免疫系統失調，­全身長滿天皰瘡，嚴重的程度，讓許多醫院都束手無策。然而福建福鼎市醫院，醫護人員悉­心為她治療。

慈濟為福鼎市醫院援建醫療大樓，不只改善硬體設備，更注入慈濟人文。從2004年啟用­以來，為無數病患拔除病苦，往後也將秉持助人的初衷，為鄉親守護健康守護愛。

【靜思妙蓮華】20140324 - 深智信解離諸疑悔 - 第267集 For Deep Understanding, Eliminate Doubts

20140324《靜思妙蓮華》深智信解離諸疑悔

⊙「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」
⊙「佛復止舍利弗，若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」《法華經方便品第二》
⊙諸增上慢者，專言比丘者；比丘為四眾之首，故以比丘攝四眾。
⊙佛意：此增上慢比丘，若聞今佛說一乘妙法，必疑與前說之二乘法，互有抵觸。
⊙因而起疑，生增上慢，口起妄語過失，而墮地獄。故經云：「將墜大坑。」佛以大悲故，於是彼等未退席前，故以不忍即說。
⊙爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。《法華經方便品第二》
⊙言法妙者，非深智莫能解。佛以二乘權說，為一乘之方便，未經宣示以前，人莫能知解，故曰妙。此善巧之法，由於增上慢者不易敬信也。

【證嚴上人開示】
「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」

如來悲智運悲啟慧
令諸眾生得見諦理
信解清淨如鏡照境
離諸疑悔信受喜悅

也就是要告訴大家，如來，釋迦牟尼佛，時時都是運用他的悲智，慈悲、智慧，就是為一切眾生用什麼方法，能夠契合眾生的根機，希望人人能得到快樂，法喜充滿。

「令諸眾生得見諦理」，只一個心願，希望眾生，能夠體會到佛陀的心意，佛陀所說的法能夠入眾生的心。佛所瞭解的，但願眾生同樣也能知道，佛陀看得到的，人人同樣看得到，希望眾生與佛陀同等的境界，所以叫做「得見諦理」。「諦」就是真諦，是一乘實相的真諦。

這是佛陀對待眾生的心願，所以這必定要引導人人，要能夠「信解清淨」，用清淨心來相信，來體解佛陀的心意。我們若是沒有清淨的心，就無法徹底瞭解佛心。所以，我們若要徹底瞭解佛心，我們必定要用清淨信解之心。

所以這面心，就如鏡子照境，佛陀的心境，我們眾生的心鏡，若能照到佛陀的心境，如此，不就是，與佛的境界平齊嗎？佛知、佛見，就是我們的所知、所見，我們的知見若能如佛之境界，這不是不可能，只是我們對這「信解清淨」，還未透徹。所以，還未透徹，信解還未清淨，那就是應該要下功夫，要「遠離諸疑悔」。

信，有信即無疑，有疑就無法生出信根。所以我們若是有疑心，清淨妙法無法體會，因緣若是錯過了，法就會離開我們的心，遠離我們的境界，會很遠。所以，我們必定要，時時向佛陀的教法，我們必定要深信，一定不要再有疑心。我們若有疑心，就會障礙我們的道業。

我們若能離，遠離，我們才能信，生出至誠的信心，來接受佛陀的教法。如此「信受喜悅」，好好去用功，相信、瞭解、用功，如此佛心、佛知、佛見，我們都很清楚，這時候的法喜就是從信受中生。

所以各位，學佛，我們必定要學佛陀的智慧。我們要學佛陀的智慧，我們若沒有相信，我們就永遠離佛很遠。我們要相信佛陀為眾生，永遠都是這樣悲智雙運，他永遠都是為一大事，要令諸眾生能夠徹見真理，這是佛陀的心願。

在我們眾生本身，一定要產生信解清淨之心，我們才能這面心鏡清淨。一定要離開懷疑的心，才能及時信受得到法，那個法喜才是我們真正，在追求的人生目標，到佛的境界。所以我們要用心。

我們前面，佛陀他幾次的，「止！止！不須復說。」是三止。舍利弗還是，鍥而不捨地請佛(說法)，佛陀還是同樣。因為，會中的「一切世間天、人、阿修羅，皆當驚疑」，考慮到這些人的根機，還有怕、有懷疑的心。

佛復止舍利弗
若說是事
一切世間
天、人、阿修羅
皆當驚疑
增上慢比丘
將墜於大坑
《法華經方便品第二》

還有最重要的，「增上慢者」。「增上慢者」就是指四眾，有比丘、比丘尼、優婆塞、優婆夷，這是人間信佛的人。

諸增上慢者
專言比丘者
比丘為四眾之首
故以比丘攝四眾

比丘是四眾之首。現在佛陀開始講一乘法，這些人一定還未信根很深入，這些比丘、比丘尼、優婆塞、優婆夷，現在聽到，必定會起懷疑，懷疑過去佛所說的二乘的道理。

二乘就是小乘、中乘。過去向大家說「四諦」、「十二(因)緣」，告訴大家，來人間六道輪迴苦不堪，要大家好好修行，斷除了「分段生死」，回歸清淨本性，如此才能得到超越，離三界六道。這是過去佛陀所說的，二乘的道理。

現在忽然間，要去除過去所說的方便法，現在已經開始要說，真實微妙法，大家會怕，會懷疑：難道過去我所修的，這些都不是嗎？我好不容易對世間起了厭離心，很不容易，斷除了過去種種的煩惱。現在佛陀所要說的就是行菩薩道，菩薩道就是要再回入娑婆，所以有的人會怕，如此不就是與過去所說的法，有抵觸之處，有矛盾嗎？

佛意
此增上慢比丘
若聞今佛
說一乘妙法
必疑與前說之
二乘法
互有抵觸

因為這些人若是心中有疑，因此他會生起了增上慢，感覺，我已經斷除一切煩惱，我不會再來六道輪迴，我已經超越三界，我已經比一切人，就是高一級、高一等。所以，大家的貢高驕傲的心，就會生出來。

其實修行者，若是，煩惱還未除，很容易這「慢心」又再生，生出了增上慢。「增上慢」就是「未得謂得」。我們尚未得到，感覺，一切我全都得到了，我該知道的都知道了，口就起了妄語。妄語就是「未得謂得」，我們明明就還未得到，我們（卻）說我得到了，這些法，我全都瞭解。這種大妄語的過失，若如此就容易墮地獄。所以（經）文中就這樣說：「將墜於大坑」。

因而起疑
生增上慢
口起妄語過失
而墮地獄
故經云：
「將墜大坑」
佛以大悲故
於是彼等未退席前
故以不忍即說

「大坑」就是地獄。佛陀的慈悲，不願意讓這些人又再造業。所以「佛以大悲故，於是彼等未退席前」，這些人還未離開前，「故以不忍即說」，因為會中還有這樣的人，所以佛陀還是「止！不須復說」。又再止舍利弗：「好了，不要再說了。」因為會中還有這樣的人。

卻是，舍利弗就開始，又再懇切再求，（經）文中又這樣說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」

爾時
舍利弗重白佛言
世尊
唯願說之
唯願說之
《法華經方便品第二》

實在舍利弗，我們要很感恩。要不是舍利弗鍥而不捨，一再懇求，這個法，這一乘實相的道理，無法展現於我們現在。

佛陀三止，舍利弗三請。意思就是說法的妙，法的至妙，不是簡單就能這樣說出來，必定要深智，根機很成熟，信根很深，這樣的人，才開始能夠接受這樣的法。

言法妙者
非深智莫能解
佛以二乘權說
為一乘之方便
未經宣示以前
人莫能知解
故曰妙
此善巧之法
由於增上慢者
不易敬信也

所以「非深智莫能解」。佛知、佛見，這甚深微妙的法，必定需要深智，很深的信根，很開闊的智慧，如此才能夠瞭解。

所以「佛以二乘權說，為一乘之方便」。其實，佛陀四十多年前，所開的方便法門，其實，也為現在一乘來開啟。若沒有從第一階的階梯，若沒有造起來，要如何能到高樓上呢？不是說我就到七樓，七樓看風景很美。若開始就蓋第七樓，有可能嗎？一定要先打地基，七層高樓由地起。所以現在的，至高無上微妙一乘大法，必定要從過去，將這些懵懂不了解法的人，慢慢接引他。

眾生無始以來，無明覆蔽，必定就是要這樣一一、一一，為大家牽教、指導，若無「四諦」、「十二(因)緣」，如何宣說「六波羅蜜」呢？所以，佛法的次序，今天的妙法是過去開方便法，慢慢牽引到現在根機成熟。

這一乘大法就是要教菩薩法，所以二乘他們會怕，所以「未經宣示以前，人莫能知解」，無法瞭解，還未聽此法之前，大家無法瞭解，所以此法是妙。大家以為此法，不知道又要叫我們回來，娑婆做什麼？好不容易離開了。但是，他不知道這個奧妙，以離開、出世的精神，能再回歸入世的志業。這是要看我們的心，心意堅固，再回入娑婆，並不會受娑婆的業力，來污染我們。這才是我們真正修行的方向。

所以，過去的權巧方便，是現在妙法的基礎。所以「此善巧之法，由於增上慢者不易敬信」。還未信解的人，佛陀就還不說出去。這是我們要瞭解的。

所以，在這段（經）文，這麼長的時間，舍利弗的懇請，佛陀的「三止」遲遲不說，其實是考慮在這人群中，要說是否適當？因人、因時、因地，這個地點是適當，時間也適當，但是人，還有少數的因緣還未成熟。

各位，我們人人，是不是有成熟接受大法的心？還是同樣要看我們現在各位。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: For Deep Understanding, Eliminate Doubts (深智信解諸疑悔)
Date: March. 24. 2014

“The Tathagata, compassionate and wise, exercises loving-kindness to awaken wisdom. This enables sentient beings to see the truth. Pure faith and understanding are like a mirror that reflects external conditions. Distance yourself from doubts and regret to achieve faithful and joyful acceptance.”

This is telling everyone that the Tathagata, Sakyamuni Buddha, always exercises His compassion and wisdom for the sake of sentient beings to adapt various methods to suit their capabilities. He hopes that everyone can be happy and filled with Dharma-joy. “This enables sentient beings to see the truth.” The Buddha had only one wish, that sentient beings could realize His intent and take His teachings to heart. He hopes that all sentient beings can realize what He has realized and can also see what He sees, so they can attain the state of Buddhahood. This is what it means to “see the truth.” “Truth” here means the absolute truth of the ultimate reality of the One Vehicle. This is the Buddha’s wish for sentient beings, so He wants to guide all of us to have “pure faith and understanding.” With pure minds, we can then believe in and comprehend the Buddha’s intent. If we have impure minds, we cannot thoroughly understand His mind.
So, in order to penetrate the Buddha’s mind, we must have pure faith and understanding. The mind is like a mirror that reflects external conditions. If the mirror in our minds can reflect the Buddha’s state of mind, doesn’t that mean we have reached a state equal to His? The Buddha’s knowledge and views will then be our knowledge and views. For our knowledge and views to be like His is not impossible. However, our “pure faith and understanding” is not yet thorough enough. Because it is not yet thorough enough, our faith and understanding is not yet pure, so we must put in great effort to “distance ourselves from doubts and regret.”
If we have faith, we do not have doubts. If we have doubts, we cannot grow Roots of Faith. So, if we have doubts, we cannot realize the pure wondrous Dharma. If we do not seize these karmic conditions, the Dharma will leave our hearts and end up very far from our state of mind. So, we must always have deep faith in the Buddha’s teachings; we must not have any more doubts. If we have doubts, they will obstruct our spiritual cultivation. If we can distance ourselves [from doubts] we can give rise to faith and utmost sincerity to accept the Buddha’s teachings.
With such “faithful and joyful acceptance,” we will work very hard.Faith leads to understanding and hard work.The Buddha’s mind, knowledge and views will all be very clear to us.The Dharma-joy that arises at that moment comes from faithful acceptance.
So, everyone, to learn the Buddha’s Way, we must learn the Buddha’s wisdom.
In learning the Buddha’s wisdom, if we do not have faith, we will remain very far from the Buddha.We must believe that the Buddha is always, for the sake of sentient beings, exercising compassion and wisdom.His one great cause is always to enable sentient beings to clearly see true principles.This is the Buddha’s wish.
We sentient beings must develop pure faith and understanding, so we can purify the mirror of our minds.We must distance ourselves from doubts, so we can immediately receive the Dharma with faithful acceptance.The resulting sense of Dharma-joy is what we are really seeking; our goal in life is to reach the state of Buddhahood.So, we must always be mindful.
Earlier we [mentioned] that, several times, the Buddha said, “Stop, stop, there is no need to speak further.”This was repeated three times.But Sariputra still persisted in asking Him [to teach the Dharma].The Buddha gave the same answer, because these in the assembly such as “heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt”.He considered their capabilities and was worried that they would have fears and doubts.

The Buddha again stopped Sariputra, “If this matter was spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit”.

More importantly, there were “those with overbearing arrogance,” which referred to the fourfold assembly.That included bhiksus, bhiksunis, upasakas and upasikas.They were the Buddha’s human disciples.“Those with overbearing arrogance” do not specifically refer to bhiksus.Since they were leaders of the fourfold assembly, we use “bhiksus” to refer to all four groups.

Bhiksus were the leaders of the fourfold assembly.Now the Buddha was about to teach the One Vehicle Dharma, but these disciples’ faith was not deep enough.These bhiksus, bhiksunis, upasakas and upasikas would, as they listened to this teachings, doubt the Two Vehicle principles He taught before; they would doubt the Small and Middle Vehicles.
In the past I spoke about the Four Noble Truths and the Twelve Links of Cyclic Existence.They teach us that coming to this world we face unbearable suffering in the cyclic existence of the Six Destinies.So, we must practice diligently to eliminate “fragmentary samara”.We must return to our pure intrinsic nature to transcend the Three Realms and the Six Destinies.These were the Two Vehicle principles that the Buddha previously taught.
But now suddenly, He set aside those skillful means to teach the true, subtle and wondrous Dharma.So, people were frightened and had doubts.“Were the teachings that I practiced not the true teachings?”“I had finally developed a sense of renunciation toward this world and had finally eliminated my past afflictions.Now the Buddha is teaching about walking the Bodhisattva-path.”Practicing the Bodhisattva-path requires returning to the Saha World.So,this may stir up fear in some people as it conflicted with and contradicted the teachings they had learned in the past.

The Buddha kept in mind that if bhiksus with overbearing arrogance listened to Him expound the wondrous Dharma of the One Vehicle now,they would certainly wonder if it conflicted with the Two Vehicle teachings He previously gave.

If they have doubts in their minds,they would give rise to overbearing arrogance.They
felt, “I have already eliminated all afflicition so I will no longer transmigrate in the Six Destinies;I have already transcended the Three Realms.So,I am already at a higher level than other people.”This was how their minds would give rise to arrogance.
Indeed, if spiritual practitioners have not eliminated their afflictions, they can easily give rise to overbearing arrogance. Overbearingly arrogant people “claim to have attained what they have not”. They have not attained [true understanding] but feel that they understood everything and know all they need to know. So, they speak falsely and “claim to have attained what they have not”. They clearly have not attained [full understanding] but claim that they have. They say they fully understood the teachings. With the wrongdoing of telling this great lie, they could easily fall into hell.

Thus, the sutra mentions how they would “fall into the big pit”. When they become doubtful, they will give rise to overbearing arrogance, commit the wrongdoing of speaking lies and fall into hell. Therefore, the sutra states, “They would fall into the big pit”. Because the Buddha had great compassion, before this group of people left the assembly, He patiently withheld His teachings.

The “big pit” is hell. The Buddha was compassionate, so He did not want to cause these people to create more karma. Therefore, “the Buddha had great compassion. “Before this group of people left”, before they had left the assembly, “He patiently withheld His teachings”. As there were still such people at the assembly, the Buddha still said, “Stop, there is no need to speak further”. He stopped Sariputra again, “Enough. Say no more, because there were still such people at the assembly. But, Sariputra began to earnestly request teachings again.

The sutra also states, “At that time, Sariputra again addressed the Buddha, saying, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it”. We really have to be grateful to Sariputra.

If not for his persistence in sincerely requesting the teachings, this Dharma, the ultimate reality of the One Vehicle, would not be appearing before us now. The Buddha stopped three times, and Sariputra asked three times. This shows how wondrous the Dharma is. Because the Dharma is wondrous, there is no way it can just be simply spoken. Only people with profound wisdom, mature capabilities and a deep Root of Faith can begin to accept such teachings.

That which is called wondrous Dharma cannot be understood by those without profound wisdom. The Buddha used provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle. Before He proclaimed these teachings, people could not know or understand. Therefore, it is called wondrous. So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.

So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.
Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?
So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”
Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.
Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.
So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.
Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.

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



So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.

So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.

Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?

So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The Great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”

Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.

Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.

So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.

Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.

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

【人間菩提】20140928 - 修學善法．教育交流 To Nurture Wisdom and Kindness in Students

修學善法．教育交流 
To Nurture Wisdom and Kindness in Students 

修學善法重師道 
生命交會知福緣 
喜見新芽漸茁壯 
互相砥礪心更寬 

靜思書軒小志工，回到靜思精舍展開心靈之旅。平時小朋友不只投入書軒服務，恆持善念，­茹素齋戒，小小年紀，聞法精進，落實生活中，更發願要當傳法者。

證嚴上人開示：「薰法香，要聞法，還要法入心，還要法入行，要身體力行，不只是聽法而­已，還要身體力行，要孝順父母，要行善，行善行孝不能，還要幫助別人。」

把握機會，及時行善，慈濟大學與慈濟技術學院學生，暑假前往海外交流。在緬甸，跟著農­村孩子一起生活，環境的刻苦，也讓大學生看見自己的幸福，知足更要造福。

證嚴上人開示：「(當地孩子)他們的生命的韌力總是這樣培養出來的，他們的人生總是這­樣磨練出來的，開闊了他們的見聞，同時也都是體會到了人生疾苦，他們到窮困的地方，他­們分享的更豐富。」

付出的過程，也是教育，年輕學子帶回滿滿的收穫，了解生命的價值，期許在往後的人生中­發揮良能，灑播愛的種子。

【靜思妙蓮華】20140321 - 七慢障聖道 - 第266集 Arrogance Obstructs the Noble Path

20140321《靜思妙蓮華》七慢障聖道

⊙佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。
⊙「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」《法華經方便品第二》
⊙此佛第三次止說，蓋此品說法，乃佛稱本心而說，非堅固深信樂聞而予與開示必召驚疑；又將使增上慢之比丘等不惟不獲利益反因疑謗而生過失。
⊙七慢之一、通常之慢。自謂智慧功德過人，是為慢。
⊙七慢之二、過慢。智慧功德與人相等，而自高以輕人，慢上加慢，是為過慢。
⊙七慢之三、慢過慢。智慧功德實不及人，而反自謂過人，是為慢過慢。
⊙七慢之四、我慢。即我相之最著者，例如自命甚高，因有此我相，遂獨見己之優勝，而益顯他人之不己若，是為我慢，為諸慢之根本。
⊙七慢之五、增上慢。謂已證阿羅漢，其實煩惱並未盡除斷，如是未得謂得，未證謂證，是為增上慢，恆為修行者之通病。
⊙七慢之六、卑劣慢。自謂我不如人，然亦不必求於人，以是任意慢人，是為卑劣慢。
⊙七慢之七、邪慢。於一切是非曲直不加審察，而自執著於先入之邪見，慢侮一切，由是因果報應都不之信，是為邪慢。

【證嚴上人開示】
「佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。」

佛心護念一乘實法
久默斯要不務速說
慮增上慢因疑生謗
不唯無益更增有損

也就是要告訴大家，佛陀的心，本來所護念著這一乘實法，但是佛陀久默斯要，他一直想要告訴大家的法，考慮到眾生根機還不很成熟，所以佛陀還是久默。

這樣四十多年間，為什麼佛陀不能趕快，將他內心所要說的話暢演本懷？那就是考慮到增上慢的人，他們因為疑心，所以會生毀謗。佛陀有考慮到不是時候，所以還沒有說。再者，若說出來，恐怕對這些增上慢的人，不但無益，他無法接受，反而又對這些增上慢的人，有損害。

到底這是什麼道理呢？當然，佛陀的慈悲，護念著這樣一乘實相之法，卻是眾生若不對機，無法接受，不只是對自己不受用，反而會生起了毀謗。所以他還是「久默斯要」，無法暢演出來。所以「不務速說」，不是不說，就是不急著說。因為恐怕對他們，若說了之後，不只是無益，更加對這些增上慢的人又有損。

就如知道大家體虛，要為他們開補藥，不過有的人不堪吃補藥。補藥雖然對人的身體有幫助，卻是對那種病症不對的人，恐怕吃了這個藥，會再有副作用。這是佛陀的慈悲。

所以我們下面，來看這段（經）文，又是這樣說：「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」

爾時世尊
重說偈言
止止不須說
我法妙難思
諸增上慢者
聞必不敬信
《法華經方便品第二》

佛陀就說「止！止！」因為舍利弗的懇求，佛陀還是連續：停吧！不要再說了，不必再說。不須說，不必再說了。「我法妙難思」，又再一次，佛陀又提高，讓大家瞭解，我所得到的法，那一乘實法是非常的微妙，不是普通人有辦法瞭解。

「諸增上慢者，聞必不敬信。」我若要細細分析，可能有一些增上慢的人不耐煩，他們無法聽進去；聽了，他的心會起煩(惱)，不能起恭敬心。所以，這個時候，不是再說微妙法的時候。

此佛第三次止說
蓋此品說法
乃佛稱本心而說
非堅固深信樂聞
而予與開示
必召驚疑
又將使
增上慢之比丘等
不惟不獲利益
反因疑謗而生過失

這也就是要告訴大家，佛陀已經在經文中有三次，就是止！止！三次連續的止！止！不必再說了，還沒有要說。舍利弗三次、四次不斷地請，懇請佛陀來說。

這三次止說，佛陀三次止說，這就是說，佛稱本懷(心)而說。本來佛陀成佛之後，他一件大事，一大事因緣，就是要說這個法，本來佛就要說了。不過，「非堅固深信樂聞」，這樣的人，佛陀若說了，那就是必召驚疑。有的人就是增上慢的人，他聽了，因為做不到，所以他會怕，所以他會懷疑，難免他就會生毀謗。這種信心不堅固的人，在會中，佛陀擔心的是他們驚疑、毀謗。

所以增上慢，不只是在天、人、阿修羅有，其實比丘、比丘尼，四眾弟子中同樣有增上慢人。所以，不只是無法得到利益，反而生疑毀謗，犯了這樣的過錯，這是佛陀所擔心的。

增上慢，這個「慢」，「七慢八憍」，我們人光是這個「慢」有七種，「憍」有八種，這就是我們人生心理的煩惱。也就是在人間，所以做人無法圓滿，做人常常在人群中製造煩惱，這就是因為有，「八憍七慢」的毛病存在。

「七慢」是什麼慢呢？好好看，我們自己好好來反省，我們有這樣嗎？

第一、「通常之慢」。一般的慢，什麼叫做一般的慢呢？「自謂智慧功德過人，是謂慢」。這是第一慢。

七慢之一、
通常之慢
自謂智慧功德過人
是為慢

常常覺得我的智慧，我修行的功德，我比他多，比他高。這是一般人。

第二就是「過慢」。是超過人的慢。智慧、功德與他人一樣，差不多，不過他覺得，不，我應該比他的大。開頭就是這樣。我們人，對方他的才華和我們差不多，不過我們自以為比別人還高，這叫做「過慢」。

七慢之二、過慢
智慧功德與人相等
而自高以輕人
慢上加慢
是為過慢

再一種、「慢過慢」。這個「慢過慢」，就是智慧功德，實在是不及人。剛剛是與人平齊，我們還要以為超過他。現在就是，確實我們的智慧，比別人低，別人已經比我們高了，卻是，我們還有慢；我們自己不及人，卻是那個慢還存在。

七慢之三、
慢過慢
智慧功德實不及人
而反自謂過人
是為慢過慢

第四、就是「我慢」。我，放大了我自己，這種的「我慢」。我們都常常聽到，「我慢」，這是這個慢的代名詞，就是通稱為「我」。因為有我，就是我相之最著，只執著在我相裡，就是自命清高。

有了我相，所以就自己獨見，好像天上天下唯我獨尊。這種獨見，世間唯我，唯有我，沒有我就是不行。這種優勝的人，這種人就是感覺，所有、所有一切的人都不及我，這種唯我獨尊，這叫做「我慢」。他人就是不若己，這就是「我慢」，就是在諸慢中之根本，因為全都是以自己為中心。

七慢之四、我慢
即我相之最著者
例如自命甚高
因有此我相
遂獨見己之優勝
而益顯
他人之不己若
是為我慢
為諸慢之根本。

第五、就叫做「增上慢」。也就是(自稱已)證阿羅漢，未盡除，如是未得謂得，他自己還沒有盡除微分煩惱，但是他以為他已經得了，未證謂證，這叫做增上慢。佛陀擔心的是這一類的人，未證謂證，未得謂得，這是在佛教中是最嚴重的煩惱，增上慢，這是障礙修行的方向。

七慢之五、增上慢
謂已證阿羅漢
其實煩惱
並未盡除斷
如是未得謂得
未證謂證
是為增上慢
恆為修行者之通病

第六、叫作「卑劣慢」。「卑劣慢」就是自謂我不如人，自己一直想，我就是不如人，不過，能幹是他的事，和我無關，我不需要去求他。這種人叫做卑劣慢。這種很放任自己，不會尊重別人，自己知道自己是不如人，但是他覺得，我不需要去求人，以為自己永遠是這樣，這叫做自我墮落，這叫做「卑劣慢」。不求上進的人，這就是叫做自卑感，自卑感裡也會生出了這種慢，我慢心，所以「卑劣慢」，也是會斷自己的道根。

七慢之六、卑劣慢
自謂我不如人
然亦不必求於人
以是任意慢人
是為卑劣慢

第七、就是「邪慢」。就是說在一切是非曲直不加審察，這種「邪慢」。就是我們求佛法，我們應該要用智慧，修行有是、有非，對的道路，那就是正知、正見、正念、正思惟等等，這是我們修行者，應該要很認清楚的。

但是，有的人修行，一念偏差，可能步步行錯。對正法不能堅定他的信心，這種偏差，毫釐之偏差，這種不加審察，這種修行也是很危險。不只是沒有好好思考，法之邪、正，沒有好好去思考，反而自執著先入之邪見。

有的(人)說，他已經在修行了，一開始就偏差。這一開始偏差，遇到正法，真正的法，有人要糾正他，他還是我行我素，他不肯改變自己過去信仰的偏差。「自執著先入之邪見」，過去已經偏差，現在又不改過；或者是現在在正法中，但是又有什麼樣的因緣，邪魔的境界來誘引，這樣就偏差向邪。若這樣，這種慢侮，慢侮一切，侮辱自己，也是侮辱了法。對這真實的法，他看不起，或者是反過來毀謗正法，這全都是「邪慢」。

由是這樣的因果報應，都不之信，像這種的「邪慢」。過去不也跟大家說，我們應該要正信，世間真空妙有、妙有真空，我們要相信，相信妙有中的，真空、微妙的道理。這些道理在哪裡呢？佛陀說，因緣果報。在佛法裡，因緣果報中，就是在真空妙理中。我們若是撥無因果，不相信因果，這樣就是墮落邪見。

七慢之七、邪慢
於一切是非曲直
不加審察
而自執著於
先入之邪見
慢侮一切
由是因果報應
都不之信
是為邪慢

如是修，如是得，德者得也。修行用功要從內心，好好自我淨化，我們不要有這種慢心，我慢或者是增上慢。增上慢就是，自己斷除了我們的道根；「我慢」是，所有凡夫普遍所有的，因為有我相，所以就會去分別別人的種種。「七慢」中，這二項就是最普遍，也是會斷道根。

所以，在這「七慢」，無論是「過慢」，或者是「通常之慢」，或者是「過慢」等等，這都是我們憍慢的起頭；但是「我慢」和「增上慢」，這就是最根本的。所以我們人人要用心，慢心稍微生起，我們要自己救拔回來都難，連佛都沒辦法。

所以，佛陀因為眾生有了這個慢，尤其是增上慢，障礙了佛陀要暢演本懷，障礙那麼大。我們大家要自我警惕，真實法，在我們人人的恭敬心、信仰心，才能生出真實法。所以人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Arrogance Obstructs the Noble Path(七慢障聖道)
Date: March. 21. 2014

“The Buddha safeguarded the True Dharma of the One Vehicle. He remained quiet for a long time instead of rushing to teach it. He worried those with overbearing arrogance would slander it because of their doubts. Not only would it not be of benefit, it would be of more harm.”

This is telling everyone that the Buddha had safeguarded the True Dharma of the One Vehicle from the start. However, He remained quiet for a long time about the teaching He always wanted to give because He recognized that sentient beings capabilities were not yet mature. Therefore, He remained silent for a long time. During these 40-plus years, why wasn’t He able to quickly and freely express what He originally wanted to teach? Because He had to consider those with overbearing arrogance, who might slander it because of their doubts. The Buddha thought the timing was not right, so He did not teach it yet. Moreover, if He did teach it, not only would those with overbearing arrogance reap no benefits from it and be unable to accept it, they might actually be harmed by it. So, what is the reasoning behind this?
Of course, the Buddha’s compassion led Him to safeguard the teachings about the ultimate reality of the One Vehicle. But, if sentient beings were not ready for it, not only would it not be useful to them, they might end up slandering it. So, He continued to “remain quiet for a long time” and did not freely express Himself. So, “not rushing to teach it” did not mean He was withholding it. He simply learned that after He taught it, not only would it not be beneficial, it would be harmful to those with overbearing arrogance. This is like prescribing tonics to those who are not in good health.
However, some people cannot bear to take tonics. Although tonics are beneficial to physical health, if they are not prescribed for the right illness, taking a tonic could lead to [negative] side effect. The Buddha’s [thinking] showed His compassion.

So, let us look at the next sutra verses. Now this section of verse again states, “Then the World-Honored One restated His meaning in verse, Stop, stop, there is no need to speak it. My Dharma is wondrous and difficult to comprehend, and when those with overbearing arrogance listen to it, surely they will neither respect nor believe it.”

So, the Buddha said, “Stop, stop”. Because Sariputra kept sincerely asking, the Buddha kept saying, “Stop, do not keep talking. There is no need to say anything else. My Dharma is wondrous and difficult to comprehend.” Once again, the Buddha mentioned this to help them understand that the teaching He had realized, the True Dharma of the One Vehicle, is very subtle and wondrous and cannot be understood by just anyone. “When those with overbearing arrogance listen, surely they will neither respect nor believe it.”
If the Buddha explained it in detail,some overbearingly arrogant people might become impatient and not listen to it.Their minds would be afflicted and they would be unable to respect it.Therefore, this was not the time to teach the subtle and wondrous Dharma.

This was the third time the Buddha said to stop.The Dharma expounded in this chapter is what the Buddha fundamentally wanted to teach.When those who cannot ahppily hear it with firm and deep faith are given these teachings, they will certainly be shocked and begin to doubt.
This will cause bhiksus with overbearing arrogance to not only not benefit from it, but also commit wrongdoings by slandering it out of doubt.

This is telling everyone that the Buddha had consecutively said “Stop, stop,” three times in the sutra.There was no need to say more; He was still not going to teach it.
Sariputra repeatedly asked, three or four times, for the Buddha to give teachings.
But the Buddha said “Stop” three times.
Now, this is telling us that, the Buddha had originally intended to teach it.Right after the Buddha attained enlightenment, His one great cause was to expound this Dharma.
Originally, the Buddha was going to teach it, but if He taeught it to “those who cannot happily hear it with firm and deep faith,” it would cause shock and doubt.If people with overbearing rrogaqnce heard it, because they could not realize it, they would become frightened and suspicious.Then inevitably, they would slander it.
For people at the assembly whose faith was not firm, the Buddha worried that they would be shocked, feep doubts and commit slander.
So not only do heavenly beings, humans and asuras have overbeatring arrogance, in fact, among the bhiksus, bhiksunis and the fourfold assembly, there were alos those with overbearing arrogance.So, not only would they not benefit from it, they would give rise to doubts and commit slander.
The Buddha was very worried that people would commit this kind of wrongdoing.
Overbearing arrorgance is part of the Seven Kinds of Arrogance.As human, we have seven kinds of arrogance and eigt kinds of pride.These are all afflictions in our minds.
This is why, in this world, we cannot be in perfect harmony with others and constantly create afflictions in our interactions.This is because we have [all kinds of] arrogance and pride.

What are the the Seven Kinds fo Arrogance?Let us review them and reflect on ourselves to see if we have these traits.The first kind is “tyical arrogance,” which is ordinary arrogance.What is ordinary arrogance?“If we claim to have greater wisdom and virtues than othres, this is arrogance.”This is the first kind of arrogance.

It gives us the feeling that our wisdom and the virtues from our spiritual practice are always greater than and superior to others.This is what ordinary people are like.

The second is “excessive arrogance,” which is regardign oneself as superior to equals.Our wisdom and virtues are the same as others, but we feel, “No, I think am superior to that person.”It is always like this at the beginning.

When we are around people who are equaly talented, we think we are superior to them.
This is “excessive arrogance”.Another kind is “severely excessive arrogance”. Having “severely excessive arrogance” is when our wisdom and virtues are not equal to others, or are just barely even with them, but we still consider ourselves better.

In this case, our wisdom is definitely inferior, and other people are wiser than us, but we are still arrogant. We cannot even compare to them, but we still have this sense of arrogance. The fourth is “self-arrogance”. When we think highly of ourselves, we have “self-arrogance;” this is very common. The pronoun related to “self-arrogance” is “I”. This comes from our sense of self, our egotism, which reflects a very strong attachment to self. If we are attached to “self”, we see ourselves as better than others. In this way, we end up focused on ourselves, thinking we are revered and respected by the entire world.
We think we are the most important person and nothing can happen without us. If we are conceited in this way, we will feel that no one is as good as us. If we have such conceit, we have “self-arrogance” and think others are just not as good. This feeling is “self-arrogance,” which is the foundation of all kinds of arrogance, because we think everything revolves around us.

Fourth of the seven kinds of arrogance, self-arrogance: This is the foremost of all self-attachments; it is seeing ourselves as higher than others. With such attachment to self, we see our views as superior to others’ and try to prove that others are not as good as we are. This is self-arrogance, the foundation of all kinds of arrogance.

The fifth is “overbearing arrogance”. Some [who call themselves] Arhats have not yet completely eliminated afflictions. They claim to have attained what they have not. They have not eliminated the subtlest of afflictions, but they think they have. Claiming to have realized what they have not is overbearing arrogance. The Buddha worried about the people who claimed to have attained what they had not. This is the most serious affliction in Buddhism, this overbearing arrogance, so it is an obstacle to spiritual practice.

“Fifth of the seven kinds of arrogance, overbearing arrogance: Some who have realized the fruit of Arhatship still have not eliminated all afflictions. They claim to have attained what they have not. Claiming to have realized what they have not is overbearing arrogance. This is a common problem for practitioners.”

The sixth is called “inferior arrogance”, which is feeling that we are not as good as others. We may always think that we are not as good as others. But if they are talented, so what: that has nothing to do with us because we do not need anything from them. This is called “inferior arrogance”.

People with this kind of self-indulgence do not respect others. They know they are not as good as other people, but they feel that they do not need anyone’s assistance, that they will just stay the way they are. This is how we cause our own degeneration. So, this is called “inferior arrogance”. A person who does not seek to grow will have an inferiority complex, which will produce a type of arrogance, a form of self-arrogance. So, “inferior arrogance” will also sever our roots of spiritual practice.
The seventh is “deviant arrogance”, which is to not carefully observe and examine whether things are right or wrong. This kind of “deviant arrogance” is why we must seek the Buddha-Dharma and exercise our wisdom. Spiritual practice has a right and wrong [path]. The right path is Right Knowledge, Right View, Right Mindfulness, Right Thinking, etc. This is what we spiritual practitioners must recognize very clearly. But, some people’s spiritual practice may have deviated slightly, so their every step is on the wrong path, and they cannot strengthen their faith in the Right Dharma. These slight deviations from lack of careful observation and examination in our spiritual practice are also very dangerous.
Not only do we not carefully contemplate, we do not consider whether teachings are deviant or proper. Instead, we remain attached to our initial deviant thoughts.Some say they are engaging in spiritual practice, but they have gone astray right from the start. If they have deviated at the very beginning, even if they encounter the Right Dharma, True Dharma, and someone tries to correct them, they will still continue to do as they please. They will not be willing to change their deviated belief from the past. “They remain attached to their initial deviant vie. In the past, we already strayed from the path, and now we are not changing our ways.Or, we may be learning the Right Dharma now, but karmic conditions or evil phenomena tempt us, and we deviate toward evil. If so, we will become disdainful of everything and act to humiliate ourselves. We will also be disdainful of the true Dharma and may even turn around and slander it. This all comes from “deviant arrogance.” With this kind of “deviant arrogance, we do not believe in karmic retributions.
In the past, haven’t we discussed that we must have Right Faith? There is wondrous existence in true emptiness and true emptiness in wondrous existence. We must believe that within wondrous existence there is emptiness and subtle and wondrous principles.
Where can these principles be found? As the Buddha said, in the law of karma. In His teachings, the law of karma is found in the wondrous principles of true emptiness. If we deny the law of karma and do not believe in karmic retributions, then we have fallen into deviant views.

Seventh of the seven kinds of arrogance, deviant arrogance: This is not carefully observing and examining whether things are right or wrong. And remaining attached to our initial deviant views. We then become disdainful of everything and do not believe in karmic retributions; this is deviant arrogance.

If we practice, we attain; the virtuous attain; we virtuous attain. The work of spiritual principles begins with earnestly purifying ourselves. We must not develop arrogance, neither self-arrogance nor overbearing arrogance. Overbearing arrogance will sever the roots of spiritual practice.
“Self-arrogance” is something all ordinary people have. Because of their attachment to the self, people will discriminate against and judge others. Within the “seven kinds of arrogance,” these two are the most common and will sever the roots of our spiritual practice.
So, any of the “seven kinds of arrogance,” whether “excessive arrogance,” “typical arrogance” or “[severely] excessive arrogance” and so on, they are all sources of pride and arrogance. But “self-arrogance” and “overbearing arrogance” are the most fundamental [problem we have].So, we must be mindful.
When the slightest trace of arrogance arises, it is difficult for us to free ourselves from it. Even the Buddha cannot help us. Because sentient beings have. Especially overbearing arrogance, they hinder the Buddha from freely carrying out His original intent. This is a tremendous obstruction.Therefore, we must be self-vigilant. Only when we all have respect and faith will the Buddha teach the True Dharma. Therefore, everyone must always be mindful.

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

【人間菩提】20140927 - 善念共振破千災 Mitigating Disaster with Wholesome Thoughts

善念共振破千災 
Mitigating Disaster with Wholesome Thoughts 

善念共振破千災 
以工代賑秉誠信 
妙用環保救生艇 
見證心好得福緣

2009年，凱莎娜颱風重創菲律賓，一天就降下了整整一個月的雨量，造成超過20個省­份都泡在水裡，也因為垃圾堵住，水退的很慢，當時慈濟啟動以工代賑，清掃自己的家園，­同時也提倡環保的觀念。這次的鳳凰颱風，造成淹水，然而水很快就退，志工趕緊帶領災民­清掃，恢復市容。證嚴上人開示，這一次鳳凰颱風，愛的能量啟發，社會就會平安多了，就­是有災難，也是快速的恢復。

2009年，凱莎娜颱風重創菲律賓，一天就降下了整整一個月的雨量，造成超過20個省­份泡在水裡，垃圾堵住，水患不退，造成400萬人受災，當時慈濟啟動以工代賑，清掃家­園，同時提倡環保觀念。這次鳳凰颱風襲擊菲律賓，即刻啟動以工代賑，在短短三天恢復市­容。

證嚴 上人開示：「這一次鳳凰颱風，可以看見他們效率之高，真的整個市容，減少多少災情，這­都是可以做得到的，不是說做不到，只要有人帶動，只要人人身體力行都可以做得到。」

累積愛的能量，慈濟志工帶動災民的愛心，從那時候以工代賑，現在成為志工，五年後鳳凰­颱風，襲擊菲律賓，大水退去後，垃圾和爛泥巴堆積，志工更緊接清掃，短短三天，超過三­千位居民，投入清掃家園。

證嚴 上人開示：「想到五年前9月27號，所發生的事情，那時候是水泡那麼久，現在水那麼快­就退，而且也是那麼快就乾淨，這都是累積來的，愛的能量啟發，社會就會平安多了，就是­有災難，也是快速的恢復，實在是很感動，都是很感動這一次的災難，慈濟人這樣付出很快­恢復，很亮麗。」

愛的能量循環，證嚴上人讚嘆，菲律賓愛的種子，灑播在大地，人與人之間彼此愛護，期待­菩提種子粒粒萌芽。

【靜思妙蓮華】20140320 - 修德治貢高我慢 - 第265集 Cultivate Virtue to Eliminate Arrogance and Pride

20140320《靜思妙蓮華》修德治貢高我慢

⊙不自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑。」《法華經方便品第二》
⊙阿修羅，華譯為非天。因其有天之福，而無天之德，似天而非天。又譯作無端正。因其容貌很醜陋，性好鬥，常與帝釋戰，國中男醜女美。
⊙「一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」《法華經方便品第二》
⊙增上慢比丘：謂自得增上之法，而生輕慢於他。未得謂得，未證謂證，是名增上慢。

【證嚴上人開示】
我們修行者，不可自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。

不自貢高慢
修德發大心
世間萬法立正念
菩提大道立信願

這就是告訴大家，我們不可有自大貢高的心。修行，我們若是有那分自大，或者是有貢高、驕傲的心，這樣我們修行絕對是不會進步。學佛必定要，將自己縮小，讓人人看起來就是那麼順眼，進入他的眼裡，同時在內心起歡喜。這就是我們要有修行功夫。

修行，「內能自謙則是功，外能禮讓就是德」。我們對我們自己的內心，要常常用功，如何才真正能做到，我們在處群入眾，與人人合和互協？不只是內心的功夫，我們還要身體力行。真正合心，是別人與我們這樣合起來，沒有讓人感覺，我們很特殊，只會讓人感覺說：要做事，我需要他。我們若能讓人肯定、需要，但是，不是讓人感覺很特殊，若能如此，叫做合心。

和合互協，這是來自內心，顯於外行，這叫做修德；內修的功夫，外面所顯現出來的形像，是叫做修德。

我們要時時警惕自己，要好好發那念心，「修德發大心」。發心的同時就要堅持、把握，所以，恆持剎那。我們能將一念間把握於當下，恆持於剎那間，這能讓我們長長久久，這念心不變。

難得來人間，在人間難聞佛法，在佛法中有此因緣，應該要為人間來立正念。念念都沒有偏向，若這樣叫做正念。不只是為世間萬法來立正念，我們更需要在，「菩提大道立信願」。我們的正念若沒有信願，正念就很容易偏差。

世間萬法，希望能在這菩提大道，就軌道而正焉。這就是我們有此因緣來人間，我們能付出，要能在人群中，人人共合和一心。這必定要先從自己做起，要折服我們的貢高、驕傲，還要發大心、立正念，還要堅持信願，這很重要。所以，人人日常的生活中，不可缺少修行的心念。

我們前面一直在說，舍利弗求佛來說法，能夠顯示一乘，甚深微妙的大法。佛陀一再「止！止！不須復說。」舍利弗鍥而不捨，還是又再請佛說法。

佛陀為什麼止？因為「若說是事，一切世間天、人、阿修羅皆當驚疑」。

佛復止舍利弗
若說是事
一切世間
天、人、阿修羅
皆當驚疑
《法華經方便品第二》

「阿修羅」，何謂「阿修羅」？「阿修羅」是梵語，譯作我們的華言，意思就是叫做非天。他所住的環境，有天福的境界，但是，他只有天福而沒有天德。

這就是說，我們有時候學佛，只想修福，沒有去瞭解其中之法，所以時時很願意供養，卻是內心貪、瞋、癡、慢、疑，這種的煩惱還是滿心，煩惱都沒有去除。不過，他願意捨，願意一直要做好事。這叫做修天福，卻是沒有修天德。

他的形態看起來，一點都不莊重，所以叫做無端正。同時「其容貌醜陋」。我們若想想看，這樣在人間的人也是很多，這叫做人間修羅。不只是人間有這樣的修羅，其實在畜生道中，同樣有這樣的修羅，他們同樣能在其他，生靈的境界中就是很好鬥，性很好鬥。

這阿修羅是遍佈於六道中，若是在天道，就是有天福、就是沒天德；在人間有人福，而沒有人德。這都是叫做阿修羅。

阿修羅
華譯為非天
因其有天之福
而無天之德
似天而非天
又譯作無端正
因其容貌很醜陋
性好鬥
常與帝釋戰
國中男醜女美

天人當然是有修德，要有修十德才能生在天上。但是阿修羅，這十德都沒有，只是一項，很歡喜布施，布施就是求福。所以常常說，我們若布施，不要求福，我們要求慧，福慧雙具。自然你付出，該付出的要喜捨，歡喜捨出去，無所求，這就是德。福仍在，增加了德，德就是智慧，這樣叫做福慧雙修。

還有「增上慢比丘」，不只是天、人、阿修羅，不敢來接受此法，其實「增上慢比丘，將墜於大坑」，不只是天、人、阿修羅驚疑。

一切世間
天、人、阿修羅
皆當驚疑
增上慢比丘
將墜於大坑
《法華經方便品第二》

哪怕增上慢比丘，為了佛陀要說此法，在這些增上慢的比丘、比丘尼中，修行者的心態也不能接受。這種不能接受，自然會生起了煩惱，謗法的心態。所以這種煩惱，就是來自於增上慢。

增上慢就是「未得謂得」。這些比丘修行者，他以為：「我修行這麼久了，隨佛，佛所說的法，我全都瞭解，不只是瞭解，我能聞一知十。佛陀說了無常，我就知道天地間萬物之真理。佛說一，我已經知道十。」這種叫做增上慢。

其實，佛說一，他怎能夠瞭解十呢？一項道理是多麼深奧。其實，一點點，還在皮毛上，才只是知道一個名相，無法去瞭解其中的道理。所以這種「未證謂證，未得謂得」，這種人叫做增上慢人。一直將自己估計得比人更高，比人更多，比人更好，比人更優勢，這叫做增上的我慢。這是一般人都有。

增上慢比丘
謂自得增上之法
而生輕慢於他
未得謂得
未證謂證
是名增上慢

在佛陀的時代，有一段時間，佛陀在迦蘭陀林精舍。在這期間，城內有一對夫妻，他謀生的方法，是用伎樂舞藝，去演戲給人家看。這對夫妻，有一個女兒，自小就訓練她，訓練到真的這女孩愈大愈美，人見人歡喜，尤其是練起了一身的才藝，這實在是技藝出眾。

所以，有一次在城內有一個盛會，就請這個團去表演。人人譁然，大家看得很歡喜，大聲呼喊、讚歎等等。對這女孩子來說，這驕傲之心愈來愈高，她顯出了她妖冶的身材，就向大眾說：「你們看我這樣的舞姿，大家都很歡喜，你們曾看過與我同樣，這樣的身材，這樣的形態，這種舞姿，有人比我更美嗎？或是比我的才藝更高，比我的知識更多，有人能比得過我嗎？」

其中，就有人說：「有啊！我們現在，在(王舍)城外，迦蘭陀林，有一位釋迦牟尼佛，他在說法，他的形態莊嚴，人人所見人人歡喜、人人尊重，就是國王、大臣也非常地尊仰，見佛起恭敬心。」

這女孩子聽了很不服，她感覺，世間還有人比我讓人看了，更歡喜的人嗎？她就要求她的父母說：「走，我們去看看這位人人口中，稱為莊嚴的釋迦牟尼佛。」父母就隨著女兒，後面還有一大群人也跟著去。

到了精舍外面，她看到佛陀在裡面，向僧眾在說法。她這樣從外面搖搖擺擺，帶著舞姿載舞載歌進來。看到佛陀，她根本不(放)在眼裡，同樣在那裡現出妖冶的舞姿。佛陀看了起了憐憫心，如如不動，他現出了這種非常莊重的形態。

這位妖冶美麗的舞女，這個女孩子叫做青蓮華，她看到佛陀如此莊嚴，她就停下來。佛陀就出聲：「青蓮華，好看，周圍有多少年紀不相同的少年，年輕力壯。在我的周圍比丘團中，還有年老的人發心出家。妳回頭，回過頭，看看周圍有多少人，看看那些老婆婆、老公公，看看他們的形態是如何？」

青蓮華轉個身又看過來，是啊！老人就是年邁龍鐘，身體都彎下去了，頭髮白了。這種頭髮散下來，臉皺了，人是彎的，看起來如此年老的形像，這麼醜。就是這樣轉一圈。佛陀就說：「青蓮華，未來妳的身形，與這些老人是一樣的。」

青蓮華聽到佛陀，如此柔軟的聲音，又看起來佛陀，真的是這麼的莊嚴，聽起來這話是這麼深，如此打動了她的心，猶如在夢中清醒過來。「是啊！我今天就是因為我年輕，所以我一身的舞伎，全身的舞伎，這麼妖艷。再幾年後，我的形態與他相同，我到底還有什麼好來炫耀，我的才華、美麗呢？」在那當中，忽然間發起了一念心，懺悔，在佛陀面前，跪求佛陀為她剃髮出家。

這就是佛陀在世時，這種年輕人，就是增上慢。其實，這種的心理，於出家的行者也有這樣，覺得，我的法比你多，我所瞭解的，比你更透徹。這種已經聽佛的法聽久了，他認為，佛所說的法，我都瞭解了。這種增上慢之人也不少。因此，佛陀還是，還是未允許將此法隨便說出去。

各位，聞法不是那麼容易。我們必定要有這分正念，我們一定要有正念，我們要有信願之心。所以我們要時時多用心。

Explanations by Master Cheng-Yan
Subject: Cultivate Virtue to Eliminate Arrogance and Pride (修德治貢高我慢)
Date: March. 20. 2014

We spiritual practitioners must not be arrogant and proud. To cultivate virtue, we must make great aspirations and “establish Right Mindfulness among myriad worldly phenomena, and establish faith and vows on the great Bodhi-path.”

This is telling everyone that we cannot be arrogant and proud. If we engage in spiritual practice with conceit, arrogance and pride, we will never advance in our spiritual practice. As we learn the Buddha’s Way, we must humble ourselves. When we humble ourselves, others will find us agreeable. When we enter their sight, joy will arise in their hearts. This is a skill we must practice.
In our practice, “inwardly, being humble is a merit, outwardly, being courteous is a virtue.” We must constantly work to train our minds, so we can really live among others with unity, harmony, mutual love and concerted effort. Not only must we develop those skills, we must also put the teachings into practice. True unity arises when we work with others and do not give them the feeling that we are something special, just that they need our help to get something done. We can be acknowledged by others without needing them to make us feel special.
If we can work together this way, this is unity. This is working together with unity and harmony. This comes from our hearts and manifests through our actions. This is how we cultivate virtue. Both the skills we develop internally and the appearance we manifest externally are part of cultivating virtue. We must always be vigilant and make that great aspiration.
“To cultivate virtue, make great aspirations.” In making aspirations, we must hold on to and forever preserve our initial inspiration. If we can hold on to that aspiration and sustain that moment forever, our mindset will be lasting and unchanging. Being born human in this world is rare and being able to listen to the Buddha-Dharma is rare. Since [we] have this connection with the Buddha-Dharma, we must establish Right Mindfulness for the world. When our thoughts never deviate [from the Path], we have Right Mindfulness. Not only must we establish Right Mindfulness for all things in the world, more importantly, we must “establish faith and vows on the great Bodhi-path.”
Without faith and vows, we will easily deviate from Right Mindfulness. As we [deal with] all things in the world, and walk this great Bodhi-path, hopefully we can stay on this path to remain on course. We had the karmic conditions to come to this world and are able to help others. As we work with people, our hearts need to be united as one. To do this, we must start with ourselves and tame our arrogance and pride. We must also form great aspirations, establish Right Mindfulness and sustain our faith and vows; this is very important.
So, in our daily living, we must not lack spiritual aspirations.We had previously been discussing how.Sariputra asked the Buddha to teach the Dharma and reveal the One Vehicle, the extremely profound, subtle and wondrous Dharma.
The Buddha repeatedly said, “Stop, stop, there is no need to speak further.”
Sariputra was persistent and again asked the Buddha to give teachings.
Why did the Buddha stop?

Because “if this matter were spoken of, heavenly beings, humans and asutra in all worlds would be shocked and begin to doubt”.

What are “asuras” ?“Asura” is a Sanskrit word and means “not heavenly being”.
The place where they live is a realm of heavenly blessings; however, though they have heavenly blessings, they lack heavenly virtues.
This means, sometimes when we learn the Buddha’s Way, we only want to cultivate blessings without understanding the principles within.So, while we willingly make offerings, our hearts are still filled with greed, anger, ignorance, arrogance and doubt.These afflictions still fill our minds.Though some people do not eliminate afflictions, they are willing to practice giving and constantly do good deeds.This is called cultivating heavenly blessings but not heavenly virtues.
These people do not look dignified at all.So, we say they look “improper”.
Also, “their appearance is unpleasant”.If we think about it, there are many such people in this world.They are asuras in the human realm.
Not only do they exist in the human realm, they exist in the animal realm as well.
When they take the form of other living beings, they maintain their very belligerent nature.So, asuras [exist] throughout the Six Realms.[Asuras] in heaven have heavenly blessings, but not heavenly virtues.In the human realm, they have human blessings, but lack human virtues.This is the characteristic of asuras.

Asura means “not heavenly being”.They have heavenly blessings but not heavenly virtues.So, they are like heavenly beings, and yet not.
Asura is also translated as “improper” because their appearance is very unpleasant and their nature is belligerent, they often fight with heavenly lords.The males are ugly and the females are beautiful.

Of course, heavenly beings must have cultivated the Ten Virtues to be born in the heaven realm.Asuras did not cultivate all ten, just one, because they enjoyed the practice of giving.Giving is a way to seek blessings.So, I often say when we give, we must not seek blessings.Instead, we must seek wisdom, so we may have both blessings and wisdom.Of course, when we give, we must give joyfully and unconditionally.Then it is a virtue.On top of blessings, we add virtue, which is wisdom.Thus we cultivate both blessings and wisdom.

There were “bhiksus with overbearing arrogance”.In addition to heavenly beings, humans and asuras who were afraid to accept this Dharma, the “bhiksus with overbearing arrogance would fall into the big pit. ”Not only would heaven beings,humans and asuras be shocked and begin to doubt,so would bhiksus with overbearing arrogance.

If the Buddha gave this teaching, bhiksus and bhiksunis with overbearing arrogance would not have the mindset to accept it. Their refusal to accept it naturally would give rise to afflictions and the desire to slander the Dharma. So, these afflictions arise from overbearing arrogance. Those with overbearing arrogance “claim to attain what they had not”. These bhiksus assumed, “I have engaged in spiritual practice for so long and followed the Buddha, so I understand all His teachings. Not only do I understand, upon hearing one [principle], I understand all. After the Buddha spoke of impermanence, I then understood the true principles of all things in the universe. With one teaching from the Buddha, I have already realized ten things.” This [mentality] is called overbearing arrogance. In reality, if the Buddha gave one teaching, how could they understand ten things?
Each principles is so deeply profound. Indeed, they only [knew] a little bit, only superficial things. They only knew the terms but did not understand the principles behind them. So, these people “claimed to have realized what they had not claimed to have attained what they had not”. So, they are overbearing arrogant people; they [consider] themselves one step above others. They think they know more, are better, are superior to others. This [mentality] is called overbearing arrogance. Most ordinary people are like this.

“Bhiksus with overbearing arrogance claim that they have attained superior Dharma so they slight other people. Those who claim to have attained what they have not and to have realized what they have not have overbearing arrogance.”

During the Buddha’s lifetime, he spent a period of time at the Kalandaka Abode. During that period of time, there was a married couple in the city who made a living through entertaining orer with music, dancing and acting. This couple had a daughter they had trained since she was young. As the girl grew older and more beautiful, everyone who saw her liked her, especially because her talents were outstanding.
One time, someone was holding a party in the city, so they hired this family to perform. Everyone cheered loudly and really enjoyed the show. They cheered and praised [the performance]. As for this girl, she became more and more arrogant. She flaunted her seductive figure and told the audience, “All of you really enjoyed the way I dance. Have you ever seen [anyone] with this kind of figure and movements? Is anyone more beautiful than I am? More talented than I am? More knowledgeable than I am? Can anyone compete with me?” Among the crowd, someone said, “Yes, right now, outside of our city, in the Kalandaka forest, “Sakyamuni Buddha is giving teachings. His appearance is magnificent, and everyone who sees Him likes and respects Him. Even the knig and ministers look up to Him with respect and reverence.”
The woman refused to accept this. She wondered, “Can there really be someone in the world who makes people happier than me? So, she said to her parents, “Let’s go see this Sakyamuni Buddha, who everyone says is magnificent” The parents went to see Him with their daughter, follow by a large group of people.
From our side the abode, she saw the Buddha inside, explaining the Dharma to the monastics. She sashayed into the room with song and dance. Upon seeing the Buddha, she disregarded [His presence] and flaunted her seductive dance.
When the Buddha saw this, He felt sympathy and remained unmoving. Then He manifested a truly dignified appearance. This flirtatious and beautiful dancer was named Blue Lotus. Seeing the magnificence of the Buddha, she stopped.
Then the Buddha spoke, “Look, Blue Lotus. Around us are many men of different ages.There are young and strong men. “In my monastic community, there are also elderly people who aspired to become monastics. Turn around and see how many are around us? Consider the appearance of these old women and men.”
Blue Lotus turned and looked around. Indeed, the elderly looked old and weak, their bodies were hunched, their hair white and unkempt, their faces wrinkled. They were hunched over and had such an aged, ugly appearance. After she turned a full circle, the Buddha said, “Blue Lotus, in the future, your appearance will be the same as these elderly people.”
Blue Lotus heard the Buddha speak with such a soft voice and saw that He was very magnificent. His words were so profound that she was moved by them.She felt as if she was waking up from a dream. “Indeed, because of my youth, my dancing is bewitching and seductive, in a few years, my appearance will the same as these others. What can I flaunt then? My talent? Beauty?
In that moment she suddenly formed an aspiration. She repented and knelt before the Buddha to beg Him to take her as a monastic disciple. This [happened] during the Buddha’s lifetime.This young woman had a [mindset] of overbearing arrogance. Indeed, this mentality also exists in monastics. Some feel, “I understand Dharma better than you. I understand [the teachings] more thoroughly than you.” Those who have listened to the Buddha for a long time may think, “I have understood all of the Buddha’s teachings. Many people had this overbearing arrogance.
Therefore, the Buddha still did not freely give these teachings. Everyone, to be able to listen to the Dharma is not very easy. We must have a sense of Right Mindfulness and have faith and vows. So, we must always be mindful.

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