20140218《靜思妙蓮華》妙法未圓信力精進
⊙慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是意所趣？」《法華經方便品第二》
⊙「爾時，舍利弗知四眾心疑，自亦未了，而白佛言：世尊，何因何緣殷勤稱歎諸佛第一方便？」《法華經方便品第二》
⊙四眾心疑：此疑方便。佛所得法甚深難解者，而今世尊何故而作是言？
⊙『諸佛智慧，廣大深遠，成就希有，難解之法。』《法華經方便品第二》
【證嚴上人開示】
慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。
慈心護念持法傳承
妙法未圓應生精懇
信力精進迴向大乘
誠心願力體解大道
就是希望我們人人，體會佛陀慈悲護念一乘妙法，我們應該要更用心聽聞，同時要能持法，聞而修，修而持，所以，法就是要人人用心傳承。
在佛的時代，常隨佛的大眾，雖然常常跟隨在佛的身邊，卻還是無法體會，佛心本懷，所以「妙法未圓」。真正很微妙的法，也就是佛內心所護念，大眾還無法很透徹瞭解，所以「妙法未圓」。這是對大眾的根機而言。
所以我們應該，當初大眾應該要生起精、懇的心，要真正的精心無雜，真正懇切來求法，要認真聽，能聽出佛陀所護念的心聲。所以，叫做「妙法未圓」，還有一點點不是很瞭解。所以更要生起了，精心、懇切，要用心。
所以「信力精進，迴向大乘」。因為佛陀所要說的一乘妙法，那就是大乘了。過去佛陀是對機說法，鋪一條路，讓你們能方便到達了，現在所開啟的這條真實大路。過去是一條的便道，雖然是便道，也能夠到達我們要去的地方，不過，就是還差這一段，這一段大道，歸向到佛的境界的大道，所以，我們要「信力精進」。
「迴向」就是說，我們的心要凝聚，向大乘的道路。所以，誠心願力，才能夠體解大道，大家的心，要抱持真正是虔誠的心願，大信的力量，這樣才能真心體解大道，我們的心與道能契合。
我們前面說過了，「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」
佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》
那是前面的（經）文，說佛所說的解脫的道理，我們好像有得到了，我們的心很平靜，瞭解佛的教法，所以知道一切因緣果報，所以將心很安靜下來。我們以為，這樣就已經得到解脫了。不過，現在佛陀，再度提起法很深妙，說我們大家，聲聞、辟支佛所不能解，還不能夠瞭解，到底是什麼法呢？
這是四眾無法體會，內心的所念。所以這期間，「爾時」，「爾時」就是那個時候，從阿若憍陳如，與千二百五十人，還有求辟支佛、菩薩心的人，全場的人都無法瞭解。以為已經得法了，沒想到還是沒有真切瞭解，佛的心意。在大家的心有生起這樣的念頭，那個時候，叫做「爾時」。
爾時
舍利弗知四眾心疑
自亦未了
而白佛言 世尊
何因何緣殷勤稱歎諸佛
第一方便
《法華經方便品第二》
「舍利弗知四眾心疑」。知道大家心有疑，自己想自己，也還是還沒有很瞭解。所以「舍利弗知四眾心疑，自亦未了」自己還沒有了解。
先來瞭解「舍利弗」。舍利弗是佛十大弟子之一。看，光是佛的常隨眾，就有千二百五十人，卻是佛陀時時在讚歎的，才有十位而已，可見修行能夠真正貼切於佛心，而且能夠瞭解佛法，身體力行，能夠到這樣的水準，不是很容易。
十大弟子，各有優點，目犍連是「神通第一」，舍利弗是「智慧第一」。在所有智慧，歸納於智慧中的弟子，是舍利弗為代表，他是第一，所以他以智慧著稱。又舍利弗雖然很有智慧，卻是也曾經過很久很久以前，才發大心。舍利弗都這樣了，其他的呢？
常說「心寬念純」，我們要依教奉行，這樣要通達諸法才有辦法。所以佛陀說「當生大信力」。你要相信，要有這個力量，願意這樣不怕辛苦，支持下去，這就是要「當生大信力」。
大家，我們慈濟人，不就是人人有信心，很多關關卡卡的困難，都說要克服，那就是使命必達，克服萬難，使命必達。不就是常常聽到這樣說嗎？這就是勇敢的信力，發大心，一定要勇敢，一定要相信法。同時還要有力量，要有勇敢的力量，否則很快就會退失道心。
舍利弗知道四眾心疑。何謂「四眾」？就是佛說法時，大家共同在那裡聽法，有三種的四眾。
第一種，就是發起講經的人。就如在《法華經》中，在座的人，如舍利弗，他為了要瞭解，佛陀到底內心的本懷，佛知、佛見，所保護著的微妙法是什麼？他代替四眾來請法，第一次、第二次、第三次，舍利弗要請三次，佛陀才開始講這部經。所以，舍利弗就是，請佛說《法華經》的發起眾。
我們凡是什麼事情，哪一本經、什麼樣的法，都有人起來請問。請法的人，叫做發起眾。
我們一直說到現在，還在敘述佛陀的心意，還在敘述小根、小智之人，《法華經》尚未開講。現在開始有發起眾，那就是舍利弗，知道四眾心疑，他站起來，請佛講現在《法華經》的開經。那就是舍利弗，叫做「發起眾」。
再來，第二種，就是「當機眾」。當機眾就是常常隨在佛的身邊，所有的法，他們都有聽到，但是，全都是依教奉行，各人得各人的心得，各人修各人的行。已經瞭解佛的教法，但是停滯在心已經寂靜，感覺我現在，都心無煩惱、無掛礙。只停滯在那裡。分段生死雖然是去除，但是變易生死的最後那一關，還沒有過，還未完全透徹。所以，這千二百五十人，也是叫做「當機眾」。
或者是宿植德本，已經開始修行。不一定在千二百人，還有其他的人，很久以來都已經在修行，內修、外行，這個德，已經積了很多功德，也能回歸本源——「人之初，性本善」那個本源；只是還未透徹明瞭。如這樣的人，「緣合時熟」，到了因緣和合，這樣的人「聞即得道」，這種的人，也叫做當機眾。在那個時候，想要聽佛陀再開示說法，一乘妙法的人，也都是叫做當機眾。
第三、是「影響眾」。這影響眾就是他方來助佛宣法，宣揚佛法的菩薩。就如很多八萬菩薩眾，有的是從他方來，或者是已經成佛，來助佛道場。常說，彌勒、文殊、觀音、普賢等等，這全都是來助道場的人。所以他方菩薩到來，這叫做「影響眾」。有這麼多人，他們不是不透徹道理，他們是來影響大家，也來見證佛所說的法是真實法，這都是叫做影響眾。
第四、叫做結緣眾。那就是一般下根機的人，德薄、福淺，這種的人。聽，根本就聽不懂，也發不起大心，不過就說，「結緣啦！佛在講經，我就去聽。」這種不是真心想要修行的人，也不是真心想要來求法的人。
這叫做四眾：發起眾、當機眾、影響眾，以及這種結緣眾。這是第一種類。
第二種就是「出家四眾」。都出家了，就是比丘、比丘尼，還有沙彌、沙彌尼。
還有僧俗四眾。僧就是比丘、丘尼，俗就是優婆塞、婆夷，這樣也是四眾。所以這是第三種的四眾。
這三種四眾在靈鷲山，那期間已經具足在那個道場。心疑，影響眾，是來到此處影響人人，這影響眾如文殊菩薩等等菩薩，他們的心已經無疑，是來影響這個道場，來見證佛所說法的人，所以當然他的心無疑。現在所說的四眾，是在家二眾、出家二眾。這種的四眾，所以這是「疑方便」。
四眾心疑
此疑方便
佛所得法
甚深難解者
而今世尊
何故而作是言
「佛所得法甚深難解者」。以前佛陀這樣告訴我們的法，感覺是很深的法，我們好不容易，我們已經瞭解了。不過，佛陀現在，而今，現在，現在釋迦佛，怎麼又再這樣說，「而作是言」。現在、過去，都已經是難解之法了，我們很用心，很不容易已經都能瞭解了，現在世尊又說：「諸佛智慧，廣大深遠，成就希有，難解之法」。
諸佛智慧
廣大深遠
成就希有
難解之法
《法華經方便品第二》
過去我們以為這麼深的法，我們已經瞭解，現在佛又說諸佛智慧，廣大深遠，所成就的是希有難解之法。這是現在佛所說的，我們真的是無法瞭解。這是大家的心所疑的。
今天所說的甚深，這個深與過去的深，現在這個深，真實甚深這個法，到底意趣真的是難解。前面所說的是「疑過去」，佛陀所說的法，那些方便法是不是真實法？現在佛陀又要說更深的法，到底是我們能夠接受的法嗎？這就是他們的心所疑。
所以「法」，是有那麼深嗎？只是我們的心，還未與法真實接合而已。所以，我們現在要學佛的慈心，佛陀的心護念，我們也要用很珍惜的心來護念。我們現在要聽的法，我們要很珍惜，我們還要再發心「持法傳承」，我們一定要持法來傳承。
「妙法未圓」，我們應該要再生起精勤的心。我們的信力要精進，我們要迴向大乘，人人要啟發我們的大心，不要迴大向小，我們要繼續，大信力要維持下去，所以，誠心願力，才能夠體解大道。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently and Faithfully Pursue Wondrous Dharma (妙法未圓 信力精進)
Date: February.18. 2014
“The Buddha kindly protected the teachings, so we must practice and pass them on. Wondrous Dharma was not completely understood, so we must sincerely seek it. With faith and diligence, we turn toward the Great Vehicle. With sincerity and vows, we comprehend the great path.”
[The Buddha] hopes that we can all realize the wondrous One Vehicle Dharma that He guarded and retained out of compassion. Therefore, we must very mindfully listen to and uphold the Dharma at the same time. We listen, then practice; practice, then uphold. Thus, we must put our hearts into passing on the Dharma. In the Buddha’s time, even those followers who were constantly by His side were still unable to comprehend His original intent. “Wondrous Dharma was not completely understood.” The truly subtle and wondrous Dharma was guarded and retained in the Buddha’s mind because people could not yet penetrate it.
So, “wondrous Dharma was not completely understood” because of people’s [limited] capabilities. Therefore we, as the assembly, must be focused and sincere. With genuine focus, we are not distracted. With genuine sincerity,we seek the Dharma. We must earnestly listen to the teachings He has guarded and retained. “Wondrous Dharma was not completely understood.” Because we still do not understand some of it, we must become even more focused, sincere and mindful. “With faith and diligence, we turn toward the Great Vehicle.” The wondrous One Vehicle Dharma the Buddha was about to expound was the Great Vehicle.
In the past, the Buddha taught according to capabilities to pave a road for us to easily reach the true path He is opening up right now. In the past, He gave us a temporary path. Although it was temporary, it took us to the place we need to reach. But we are still missing this [next] part, this great path that leads to Buddhahood. So, we must have “faith and diligence.” To “turn toward [it]” means we must concentrate on the path toward the Great Vehicle. So, only “with sincerity and vows” can we comprehend the great path. Our minds must hold on to genuinely reverent vows and the power of great faith. Only then can we truly comprehend the great path so that our minds can resonate with it.
Previously, we have discussed, “The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”
This text from the previous passage sates that we seem to have attained the principles of liberation the Buddha taught and have calmed our minds. We understand the Buddha’s teachings, so we know everything is subject to the law of karma, and thus we can quiet our minds. We mistakenly believe that we have already attained liberation.
But now, the Buddha reminds us again that the Dharma is very profound and wondrous.
He says that all of us, Hearers, Pratyekabuddhas, still cannot understand what these teachings are about.These are ideas the fourfold assembly we unable to realize.
So next, “at that time” refers to that moment.From Ajnata Kaudinya to the retinue of 1250, as well as those seeking to be Pratyekabuddhas and Bodhisattvas, none of those in attendance could understand.They thought they had understood the Dharma.
They did not realize that they still lacked true understood the Buddha’s intentions.
When their minds gave rise to these thoughts, that moment was referred to as “at that time”.
At that time, Sariputra knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”
“Sarputra, [knew] the fourfold assembly’s doubts.”He knew they had doubts because he did not understand either.So, “Sariputra, knowing the fourfold assembly’s doubts and his own lack of understanding” means he had also not attained this knowledge.
First, we must realize that Sariputra was one of the Buddha’s ten great disciples.
Look, the Buddha’s retinue alone numbered 1250 people.But those He constantly praised and affirmed numbered only ten.
Clearly, spiritual practice truly brings us closer to the Buddha-mind and helps us understand the Buddha-Dharma and put it into practice.Achieving this [state of mind] is not very easy.The ten great disciples each had their strengths.Maudgalyayana was foremost in spiritual powers, Sariputra was foremost in wisdom.All the disciples who were considered wise were represented by Sariputra because he was the wisest.
So, he was known for his wisdom.
Though he was very wise, it also took him a very long time to form great aspirations.
If even Sariputra felt this way, what about the others?I often talk about having an “open heart and pure thoughts”.We must uphold and practice the teachings..Only then do we have a way to completely understand all Dharma.
So, the Buddha said, “One must give raise to great Power of Faith.”We must have faith to develop the strength that we need so we are not afraid of hard work and can carry on.
This is why we “give rise to great Power of Faith”.Everyone, as Tzu Chi volunteers, aren’t we all filled with faith?
As we face each challenge, we are determined to overcome them.Thus, we achieve our mission.We overcome all difficulties to achieve our mission.Don’t we often hear people say that?This courage comes from the Power of Faith.
Upon forming great aspirations, we must have courage and faith in the Dharma.At the same time, we must be strong.We must have the strength of courage, otherwise we will lose our spiritual aspirations.Sariputra knew the fourfold assembly had doubts.What is the “fourfold assembly”?
When the Buddha expounded the Dharma, everyone would gather to listen, so there were three different fourfold assemblies.First were thoadopted changesse who initiated teac.In the Lotus Sutra, some in attendance, such as Sariputra, wanted to understand the Buddha’s original intention and His knowledge and views, the subtle and wondrous Dharma He protected.
So, on behalf of the fourfold assembly, he requested teachings once, twice, thrice. Sariputra had to ask three times before the Buddha gave these teachings. So, Sariputra was among the initiators of the Buddha's Lotus teachings. Every sutra and teaching we have been given that address our issues came about because someone raised a question. People who request teachings are called initiators. Our discussions, up until now, have been recounting the Buddha's intent and describing those with limited capabilities and wisdom. We have not yet begun to discuss the Lotus Sutra. We begin now with initiators, such as Sariputra. He knew the fourfold assembly had doubts, so he stood up and asked the Buddha to give what became the opening teachings of the Lotus Sutra. Thus, Sariputra is called an “initiator”.
The second group is “adopters”. This part of the retinue was always by His side, so they had heard all His Dharma. They practiced according to His teachings but each attained individual realizations, and each engaged in solitary spiritual practice. They already understood the Buddha's teachings but stopped [practicing after attaining] the state of tranquility and stillness. They felt that their minds were free of afflictions and hindrances, so they stopped there. Though they eliminated fragmentary samsara, they had not overcome the final stage that of transformational samsara.
So, these 1250 people were “adopters”. Some who had planted virtuous roots in past lives had started practicing but were not among the 1250.There were also other people who had been working on internal cultivation and external practices for a very long time. They had already accumulated many virtues and could return to their original nature, the “human nature [that] is inherently good,” but they had not yet thoroughly understood. For this sort of people when “cause and conditions converge and the time is ripe”, they “hear [teachings] and immediately [awaken]”. They were also called “adopters”. At that time, people who wanted to listen to the Buddha teach the wondrous One Vehicle Dharma were called “adopters”.
The third group were “influencers”. They were Bodhisattvas who came from other places to help the Buddha disseminate the Dharma. Many of the 80,000 Bodhisattvas came from other places or had already attained Buddhahood and came to assist the Buddha at the Dharma-assembly. The often mentioned Maitreya, Manjusri, Guanyin, Samantabhadra and so on, all came to help at the Dharma-assembly. So, Bodhisattvas who came from other places were called “influencers”. Many people came not because they could not grasp the principles, but to influence others and verify the Buddha's teachings as the True Dharma. They are called “influencers”.
The fourth group were “associators”. They were ordinary people with limited capabilities, lacking in virtues and blessings. These people would listen but not understand anything at all, nor could they form aspirations. But they would [associate themselves by saying,] “When the Buddha lectures, I listen”. These people did not sincerely want to practice, nor did they sincerely want to seek the Dharma. This fourfold assembly was comprised of initiators, adopters, influencers and associators. This was the first type [of fourfold assembly].
The second is the fourfold assembly of monastics. There are bhiksus and bhiksunis, as well as novice and nuns. There is also the fourfold assembly of monastics and laypeople. Monastics are bhiksus and bhiksunis; laypeople are upasakas and upasikas. They also made up a fourfold assembly. So, this is third kind.
These three types of fourfold assemblies were all gathered at the Vulture Peak Dharma-assembly. As for the influencers, they came to this assembly to influence everyone. Among them were Bodhisattvas, such as Manjusri, whose heart were already free of doubts. Since they came to influence the assembly, and to verify the Buddha’s teachings, of course they must have had no doubts.
The fourfold assembly I am speaking of now is the one comprised of laypeople and monastics. The one comprised of laypeople and monastics. They were the ones who “doubted skillful means.”
The fourfold assembly had doubts: They doubted skillful means. “The Dhama attained by the Buddha is very profound and difficult to understand. So, why is the World-Honored One now saying this?”
“The Dharmaa attained by the Buddha is very profound and difficult to understand. In the past, when the Buddha gave teachings, they felt it was very profound. Now, after much difficulty, they had finally understand it, so why was the Buddha, Sakyamuni , the World-Honored One, presently talking in this way? “Now [He was] saying this.” In the past, He already gave teachings that were difficult to understand, and after putting in a lot of effort, they had finally understood.
But now the World-Honored One was telling them, “The wisdom of all Buddhas is vast and profound. They have achieved rare and difficult-to-understand Dharma.”
They thought they had already understood the profound teachings. Now the Buddha said, “The wisdom of all Buddhas is vast and profound. The Dharma they have realized is. So, was the Buddha now saying that they cannot really understand it? This is what they were wondering.What He meant by “extremely profound” now was [different from] what He meant by profound in the past. This new teaching was truly extremely profound, and His intent was really difficult to understand. This meant now they “doubted the past teachings.” [They wondered if] the skillful means taught by the Buddha were True Dharma. Now that the Buddha was teaching something even more profound, could they accept these teachings? This was what they doubted.
So, is the “Dharma” really that profound? No, it is just that our minds have not yet truly connected with it. So, we must learn the Buddha’s compassion. He protected [these teachings,] so we must cherish and guard them. These teachings we are about to hear must be cherished, and we must also form aspirations to “practice and pass on [the teachings.]” So, we must “practice and pass them on”. Wondrous Dharma is not completely understood, so we must again give rise to diligence, which is strengthened our Power of Faith. We must turn to the Great Vehicle to inspire great aspirations. We must not turn back to the Small [Vehicle],but continue to sustain our great Power of Faith.
So, only with sincerity and the power of our vows can we thoroughly comprehend the great path. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是意所趣？」《法華經方便品第二》
⊙「爾時，舍利弗知四眾心疑，自亦未了，而白佛言：世尊，何因何緣殷勤稱歎諸佛第一方便？」《法華經方便品第二》
⊙四眾心疑：此疑方便。佛所得法甚深難解者，而今世尊何故而作是言？
⊙『諸佛智慧，廣大深遠，成就希有，難解之法。』《法華經方便品第二》
【證嚴上人開示】
慈心護念持法傳承，妙法未圓應生精懇，信力精進迴向大乘，誠心願力體解大道。
慈心護念持法傳承
妙法未圓應生精懇
信力精進迴向大乘
誠心願力體解大道
就是希望我們人人，體會佛陀慈悲護念一乘妙法，我們應該要更用心聽聞，同時要能持法，聞而修，修而持，所以，法就是要人人用心傳承。
在佛的時代，常隨佛的大眾，雖然常常跟隨在佛的身邊，卻還是無法體會，佛心本懷，所以「妙法未圓」。真正很微妙的法，也就是佛內心所護念，大眾還無法很透徹瞭解，所以「妙法未圓」。這是對大眾的根機而言。
所以我們應該，當初大眾應該要生起精、懇的心，要真正的精心無雜，真正懇切來求法，要認真聽，能聽出佛陀所護念的心聲。所以，叫做「妙法未圓」，還有一點點不是很瞭解。所以更要生起了，精心、懇切，要用心。
所以「信力精進，迴向大乘」。因為佛陀所要說的一乘妙法，那就是大乘了。過去佛陀是對機說法，鋪一條路，讓你們能方便到達了，現在所開啟的這條真實大路。過去是一條的便道，雖然是便道，也能夠到達我們要去的地方，不過，就是還差這一段，這一段大道，歸向到佛的境界的大道，所以，我們要「信力精進」。
「迴向」就是說，我們的心要凝聚，向大乘的道路。所以，誠心願力，才能夠體解大道，大家的心，要抱持真正是虔誠的心願，大信的力量，這樣才能真心體解大道，我們的心與道能契合。
我們前面說過了，「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」
佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》
那是前面的（經）文，說佛所說的解脫的道理，我們好像有得到了，我們的心很平靜，瞭解佛的教法，所以知道一切因緣果報，所以將心很安靜下來。我們以為，這樣就已經得到解脫了。不過，現在佛陀，再度提起法很深妙，說我們大家，聲聞、辟支佛所不能解，還不能夠瞭解，到底是什麼法呢？
這是四眾無法體會，內心的所念。所以這期間，「爾時」，「爾時」就是那個時候，從阿若憍陳如，與千二百五十人，還有求辟支佛、菩薩心的人，全場的人都無法瞭解。以為已經得法了，沒想到還是沒有真切瞭解，佛的心意。在大家的心有生起這樣的念頭，那個時候，叫做「爾時」。
爾時
舍利弗知四眾心疑
自亦未了
而白佛言 世尊
何因何緣殷勤稱歎諸佛
第一方便
《法華經方便品第二》
「舍利弗知四眾心疑」。知道大家心有疑，自己想自己，也還是還沒有很瞭解。所以「舍利弗知四眾心疑，自亦未了」自己還沒有了解。
先來瞭解「舍利弗」。舍利弗是佛十大弟子之一。看，光是佛的常隨眾，就有千二百五十人，卻是佛陀時時在讚歎的，才有十位而已，可見修行能夠真正貼切於佛心，而且能夠瞭解佛法，身體力行，能夠到這樣的水準，不是很容易。
十大弟子，各有優點，目犍連是「神通第一」，舍利弗是「智慧第一」。在所有智慧，歸納於智慧中的弟子，是舍利弗為代表，他是第一，所以他以智慧著稱。又舍利弗雖然很有智慧，卻是也曾經過很久很久以前，才發大心。舍利弗都這樣了，其他的呢？
常說「心寬念純」，我們要依教奉行，這樣要通達諸法才有辦法。所以佛陀說「當生大信力」。你要相信，要有這個力量，願意這樣不怕辛苦，支持下去，這就是要「當生大信力」。
大家，我們慈濟人，不就是人人有信心，很多關關卡卡的困難，都說要克服，那就是使命必達，克服萬難，使命必達。不就是常常聽到這樣說嗎？這就是勇敢的信力，發大心，一定要勇敢，一定要相信法。同時還要有力量，要有勇敢的力量，否則很快就會退失道心。
舍利弗知道四眾心疑。何謂「四眾」？就是佛說法時，大家共同在那裡聽法，有三種的四眾。
第一種，就是發起講經的人。就如在《法華經》中，在座的人，如舍利弗，他為了要瞭解，佛陀到底內心的本懷，佛知、佛見，所保護著的微妙法是什麼？他代替四眾來請法，第一次、第二次、第三次，舍利弗要請三次，佛陀才開始講這部經。所以，舍利弗就是，請佛說《法華經》的發起眾。
我們凡是什麼事情，哪一本經、什麼樣的法，都有人起來請問。請法的人，叫做發起眾。
我們一直說到現在，還在敘述佛陀的心意，還在敘述小根、小智之人，《法華經》尚未開講。現在開始有發起眾，那就是舍利弗，知道四眾心疑，他站起來，請佛講現在《法華經》的開經。那就是舍利弗，叫做「發起眾」。
再來，第二種，就是「當機眾」。當機眾就是常常隨在佛的身邊，所有的法，他們都有聽到，但是，全都是依教奉行，各人得各人的心得，各人修各人的行。已經瞭解佛的教法，但是停滯在心已經寂靜，感覺我現在，都心無煩惱、無掛礙。只停滯在那裡。分段生死雖然是去除，但是變易生死的最後那一關，還沒有過，還未完全透徹。所以，這千二百五十人，也是叫做「當機眾」。
或者是宿植德本，已經開始修行。不一定在千二百人，還有其他的人，很久以來都已經在修行，內修、外行，這個德，已經積了很多功德，也能回歸本源——「人之初，性本善」那個本源；只是還未透徹明瞭。如這樣的人，「緣合時熟」，到了因緣和合，這樣的人「聞即得道」，這種的人，也叫做當機眾。在那個時候，想要聽佛陀再開示說法，一乘妙法的人，也都是叫做當機眾。
第三、是「影響眾」。這影響眾就是他方來助佛宣法，宣揚佛法的菩薩。就如很多八萬菩薩眾，有的是從他方來，或者是已經成佛，來助佛道場。常說，彌勒、文殊、觀音、普賢等等，這全都是來助道場的人。所以他方菩薩到來，這叫做「影響眾」。有這麼多人，他們不是不透徹道理，他們是來影響大家，也來見證佛所說的法是真實法，這都是叫做影響眾。
第四、叫做結緣眾。那就是一般下根機的人，德薄、福淺，這種的人。聽，根本就聽不懂，也發不起大心，不過就說，「結緣啦！佛在講經，我就去聽。」這種不是真心想要修行的人，也不是真心想要來求法的人。
這叫做四眾：發起眾、當機眾、影響眾，以及這種結緣眾。這是第一種類。
第二種就是「出家四眾」。都出家了，就是比丘、比丘尼，還有沙彌、沙彌尼。
還有僧俗四眾。僧就是比丘、丘尼，俗就是優婆塞、婆夷，這樣也是四眾。所以這是第三種的四眾。
這三種四眾在靈鷲山，那期間已經具足在那個道場。心疑，影響眾，是來到此處影響人人，這影響眾如文殊菩薩等等菩薩，他們的心已經無疑，是來影響這個道場，來見證佛所說法的人，所以當然他的心無疑。現在所說的四眾，是在家二眾、出家二眾。這種的四眾，所以這是「疑方便」。
四眾心疑
此疑方便
佛所得法
甚深難解者
而今世尊
何故而作是言
「佛所得法甚深難解者」。以前佛陀這樣告訴我們的法，感覺是很深的法，我們好不容易，我們已經瞭解了。不過，佛陀現在，而今，現在，現在釋迦佛，怎麼又再這樣說，「而作是言」。現在、過去，都已經是難解之法了，我們很用心，很不容易已經都能瞭解了，現在世尊又說：「諸佛智慧，廣大深遠，成就希有，難解之法」。
諸佛智慧
廣大深遠
成就希有
難解之法
《法華經方便品第二》
過去我們以為這麼深的法，我們已經瞭解，現在佛又說諸佛智慧，廣大深遠，所成就的是希有難解之法。這是現在佛所說的，我們真的是無法瞭解。這是大家的心所疑的。
今天所說的甚深，這個深與過去的深，現在這個深，真實甚深這個法，到底意趣真的是難解。前面所說的是「疑過去」，佛陀所說的法，那些方便法是不是真實法？現在佛陀又要說更深的法，到底是我們能夠接受的法嗎？這就是他們的心所疑。
所以「法」，是有那麼深嗎？只是我們的心，還未與法真實接合而已。所以，我們現在要學佛的慈心，佛陀的心護念，我們也要用很珍惜的心來護念。我們現在要聽的法，我們要很珍惜，我們還要再發心「持法傳承」，我們一定要持法來傳承。
「妙法未圓」，我們應該要再生起精勤的心。我們的信力要精進，我們要迴向大乘，人人要啟發我們的大心，不要迴大向小，我們要繼續，大信力要維持下去，所以，誠心願力，才能夠體解大道。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently and Faithfully Pursue Wondrous Dharma (妙法未圓 信力精進)
Date: February.18. 2014
“The Buddha kindly protected the teachings, so we must practice and pass them on. Wondrous Dharma was not completely understood, so we must sincerely seek it. With faith and diligence, we turn toward the Great Vehicle. With sincerity and vows, we comprehend the great path.”
[The Buddha] hopes that we can all realize the wondrous One Vehicle Dharma that He guarded and retained out of compassion. Therefore, we must very mindfully listen to and uphold the Dharma at the same time. We listen, then practice; practice, then uphold. Thus, we must put our hearts into passing on the Dharma. In the Buddha’s time, even those followers who were constantly by His side were still unable to comprehend His original intent. “Wondrous Dharma was not completely understood.” The truly subtle and wondrous Dharma was guarded and retained in the Buddha’s mind because people could not yet penetrate it.
So, “wondrous Dharma was not completely understood” because of people’s [limited] capabilities. Therefore we, as the assembly, must be focused and sincere. With genuine focus, we are not distracted. With genuine sincerity,we seek the Dharma. We must earnestly listen to the teachings He has guarded and retained. “Wondrous Dharma was not completely understood.” Because we still do not understand some of it, we must become even more focused, sincere and mindful. “With faith and diligence, we turn toward the Great Vehicle.” The wondrous One Vehicle Dharma the Buddha was about to expound was the Great Vehicle.
In the past, the Buddha taught according to capabilities to pave a road for us to easily reach the true path He is opening up right now. In the past, He gave us a temporary path. Although it was temporary, it took us to the place we need to reach. But we are still missing this [next] part, this great path that leads to Buddhahood. So, we must have “faith and diligence.” To “turn toward [it]” means we must concentrate on the path toward the Great Vehicle. So, only “with sincerity and vows” can we comprehend the great path. Our minds must hold on to genuinely reverent vows and the power of great faith. Only then can we truly comprehend the great path so that our minds can resonate with it.
Previously, we have discussed, “The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”
This text from the previous passage sates that we seem to have attained the principles of liberation the Buddha taught and have calmed our minds. We understand the Buddha’s teachings, so we know everything is subject to the law of karma, and thus we can quiet our minds. We mistakenly believe that we have already attained liberation.
But now, the Buddha reminds us again that the Dharma is very profound and wondrous.
He says that all of us, Hearers, Pratyekabuddhas, still cannot understand what these teachings are about.These are ideas the fourfold assembly we unable to realize.
So next, “at that time” refers to that moment.From Ajnata Kaudinya to the retinue of 1250, as well as those seeking to be Pratyekabuddhas and Bodhisattvas, none of those in attendance could understand.They thought they had understood the Dharma.
They did not realize that they still lacked true understood the Buddha’s intentions.
When their minds gave rise to these thoughts, that moment was referred to as “at that time”.
At that time, Sariputra knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”
“Sarputra, [knew] the fourfold assembly’s doubts.”He knew they had doubts because he did not understand either.So, “Sariputra, knowing the fourfold assembly’s doubts and his own lack of understanding” means he had also not attained this knowledge.
First, we must realize that Sariputra was one of the Buddha’s ten great disciples.
Look, the Buddha’s retinue alone numbered 1250 people.But those He constantly praised and affirmed numbered only ten.
Clearly, spiritual practice truly brings us closer to the Buddha-mind and helps us understand the Buddha-Dharma and put it into practice.Achieving this [state of mind] is not very easy.The ten great disciples each had their strengths.Maudgalyayana was foremost in spiritual powers, Sariputra was foremost in wisdom.All the disciples who were considered wise were represented by Sariputra because he was the wisest.
So, he was known for his wisdom.
Though he was very wise, it also took him a very long time to form great aspirations.
If even Sariputra felt this way, what about the others?I often talk about having an “open heart and pure thoughts”.We must uphold and practice the teachings..Only then do we have a way to completely understand all Dharma.
So, the Buddha said, “One must give raise to great Power of Faith.”We must have faith to develop the strength that we need so we are not afraid of hard work and can carry on.
This is why we “give rise to great Power of Faith”.Everyone, as Tzu Chi volunteers, aren’t we all filled with faith?
As we face each challenge, we are determined to overcome them.Thus, we achieve our mission.We overcome all difficulties to achieve our mission.Don’t we often hear people say that?This courage comes from the Power of Faith.
Upon forming great aspirations, we must have courage and faith in the Dharma.At the same time, we must be strong.We must have the strength of courage, otherwise we will lose our spiritual aspirations.Sariputra knew the fourfold assembly had doubts.What is the “fourfold assembly”?
When the Buddha expounded the Dharma, everyone would gather to listen, so there were three different fourfold assemblies.First were thoadopted changesse who initiated teac.In the Lotus Sutra, some in attendance, such as Sariputra, wanted to understand the Buddha’s original intention and His knowledge and views, the subtle and wondrous Dharma He protected.
So, on behalf of the fourfold assembly, he requested teachings once, twice, thrice. Sariputra had to ask three times before the Buddha gave these teachings. So, Sariputra was among the initiators of the Buddha's Lotus teachings. Every sutra and teaching we have been given that address our issues came about because someone raised a question. People who request teachings are called initiators. Our discussions, up until now, have been recounting the Buddha's intent and describing those with limited capabilities and wisdom. We have not yet begun to discuss the Lotus Sutra. We begin now with initiators, such as Sariputra. He knew the fourfold assembly had doubts, so he stood up and asked the Buddha to give what became the opening teachings of the Lotus Sutra. Thus, Sariputra is called an “initiator”.
The second group is “adopters”. This part of the retinue was always by His side, so they had heard all His Dharma. They practiced according to His teachings but each attained individual realizations, and each engaged in solitary spiritual practice. They already understood the Buddha's teachings but stopped [practicing after attaining] the state of tranquility and stillness. They felt that their minds were free of afflictions and hindrances, so they stopped there. Though they eliminated fragmentary samsara, they had not overcome the final stage that of transformational samsara.
So, these 1250 people were “adopters”. Some who had planted virtuous roots in past lives had started practicing but were not among the 1250.There were also other people who had been working on internal cultivation and external practices for a very long time. They had already accumulated many virtues and could return to their original nature, the “human nature [that] is inherently good,” but they had not yet thoroughly understood. For this sort of people when “cause and conditions converge and the time is ripe”, they “hear [teachings] and immediately [awaken]”. They were also called “adopters”. At that time, people who wanted to listen to the Buddha teach the wondrous One Vehicle Dharma were called “adopters”.
The third group were “influencers”. They were Bodhisattvas who came from other places to help the Buddha disseminate the Dharma. Many of the 80,000 Bodhisattvas came from other places or had already attained Buddhahood and came to assist the Buddha at the Dharma-assembly. The often mentioned Maitreya, Manjusri, Guanyin, Samantabhadra and so on, all came to help at the Dharma-assembly. So, Bodhisattvas who came from other places were called “influencers”. Many people came not because they could not grasp the principles, but to influence others and verify the Buddha's teachings as the True Dharma. They are called “influencers”.
The fourth group were “associators”. They were ordinary people with limited capabilities, lacking in virtues and blessings. These people would listen but not understand anything at all, nor could they form aspirations. But they would [associate themselves by saying,] “When the Buddha lectures, I listen”. These people did not sincerely want to practice, nor did they sincerely want to seek the Dharma. This fourfold assembly was comprised of initiators, adopters, influencers and associators. This was the first type [of fourfold assembly].
The second is the fourfold assembly of monastics. There are bhiksus and bhiksunis, as well as novice and nuns. There is also the fourfold assembly of monastics and laypeople. Monastics are bhiksus and bhiksunis; laypeople are upasakas and upasikas. They also made up a fourfold assembly. So, this is third kind.
These three types of fourfold assemblies were all gathered at the Vulture Peak Dharma-assembly. As for the influencers, they came to this assembly to influence everyone. Among them were Bodhisattvas, such as Manjusri, whose heart were already free of doubts. Since they came to influence the assembly, and to verify the Buddha’s teachings, of course they must have had no doubts.
The fourfold assembly I am speaking of now is the one comprised of laypeople and monastics. The one comprised of laypeople and monastics. They were the ones who “doubted skillful means.”
The fourfold assembly had doubts: They doubted skillful means. “The Dhama attained by the Buddha is very profound and difficult to understand. So, why is the World-Honored One now saying this?”
“The Dharmaa attained by the Buddha is very profound and difficult to understand. In the past, when the Buddha gave teachings, they felt it was very profound. Now, after much difficulty, they had finally understand it, so why was the Buddha, Sakyamuni , the World-Honored One, presently talking in this way? “Now [He was] saying this.” In the past, He already gave teachings that were difficult to understand, and after putting in a lot of effort, they had finally understood.
But now the World-Honored One was telling them, “The wisdom of all Buddhas is vast and profound. They have achieved rare and difficult-to-understand Dharma.”
They thought they had already understood the profound teachings. Now the Buddha said, “The wisdom of all Buddhas is vast and profound. The Dharma they have realized is. So, was the Buddha now saying that they cannot really understand it? This is what they were wondering.What He meant by “extremely profound” now was [different from] what He meant by profound in the past. This new teaching was truly extremely profound, and His intent was really difficult to understand. This meant now they “doubted the past teachings.” [They wondered if] the skillful means taught by the Buddha were True Dharma. Now that the Buddha was teaching something even more profound, could they accept these teachings? This was what they doubted.
So, is the “Dharma” really that profound? No, it is just that our minds have not yet truly connected with it. So, we must learn the Buddha’s compassion. He protected [these teachings,] so we must cherish and guard them. These teachings we are about to hear must be cherished, and we must also form aspirations to “practice and pass on [the teachings.]” So, we must “practice and pass them on”. Wondrous Dharma is not completely understood, so we must again give rise to diligence, which is strengthened our Power of Faith. We must turn to the Great Vehicle to inspire great aspirations. We must not turn back to the Small [Vehicle],but continue to sustain our great Power of Faith.
So, only with sincerity and the power of our vows can we thoroughly comprehend the great path. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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