20140311《靜思妙蓮華》運悲啟智重起敬信
⊙大樹果子成熟，莫忘毫芒種子；三乘各有因緣，隨因種植成果。
⊙「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」《法華經方便品第二》
⊙「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」《法華經方便品第二》
⊙佛知其三乘人，聞必難起敬重信解，隨即運悲啟智，連言止！止！有重啟敬信之作用。
⊙天人驚疑者，疑必不信，不信必起謗法之愆生，說之無益，不說無損，故不若止之。
【證嚴上人開示】
「大樹果子成熟，莫忘毫芒種子；三乘各有因緣，隨因種植成果。」
大樹果子成熟
莫忘毫芒種子
三乘各有因緣
隨因種植成果
這我們都要知道，這就是很順道理的事情。我們看到大樹累累的果實，這樣成(熟)了，不要忘記了毫芒的種子。只是那粒種子之中，如毫芒那麼小的基因落土，因緣會合，有土、有水分、有空氣、有陽光，一棵果樹完成了，開始它就能開花結果。這就是大自然的法則。
天地萬物無不都是，順著大自然的法則，而且無論是什麼樣的種子，一定就是成就起來，就是這種果實，絕對不會草種變大樹，那是不可能；絕對不會豆種變成稻子。所以，這就是一種，真正大自然的定律。
所以「三乘各有因緣，隨因種植成果」。隨這個種子，我們用什麼種子去種植，自然它就成為，什麼樣的果實出來。這是定律。
所以，我們這輩子是智慧，或者是愚昧，我們不要埋怨別人，要想我們自己。我們過去生中，到底是什麼樣的因、緣、果，讓我們來到這輩子，這麼多的辛苦。
看，現在這個時代，四大不調，災難偏多，人心不調和。不過，我們要時時常常感恩，讓我們人人能遇到好人，互相成就道業。所以，我們還是一樣要說感恩。這就是我們過去有種的因，有結的緣，所以我們現在有這個果。互相之間的感受結果，這叫做果報。報得我們有好因緣，報得我們能互相成就。
前面的文，我們說過了，大家都趕快想要瞭解，佛陀甚深微妙，天地宇宙間的真理。佛陀已經隱藏在他的內心，保護著的時間已經很久了，大家願意聽，祈求佛陀要趕快為他們說法。是舍利弗代替當場的人來懇求。
當場有多少人？發心要行菩薩道，前面說「其數如恆沙」，就是很多很多人。但是，在這段文，開始就標出來說，「大數有八萬」，這些「大數有八萬，又諸萬億國。」還有！不只是現場這麼多，無量數，其實還有從萬億國，這也隱含著佛陀的覺悟，宇宙無量數的世界，天、人、龍神八部，在這宇宙間，所有一切六道的生靈，都能共同來聽法。
甚至還有轉輪聖王，用愛、用德來領導人類，照顧人類的起居，教導人類的道德觀念。這都叫做仁王，也就是轉輪聖王。
求佛諸菩薩
大數有八萬
又諸萬億國
轉輪聖王至
合掌以敬心
欲聞具足道
《法華經方便品第二》
我們人人都能轉法輪，心輪轉，法輪就轉了。人人都要成佛了，怎麼能說我們人人，不是轉輪的人呢？所以我們若以這樣的觀念來想，我們就能夠很精進，我們就能去引導人人，心輪也能轉，轉惡為善，這也是叫做轉法輪。
所以，在這期間，人人就是「合掌以敬心，欲聞具足道」。
我們現在再接下來的一段文，就這樣說：「爾時，佛告舍利弗」。舍利弗說完了，佛陀開始回答舍利弗，這樣說：「止！止！不須復說。若說是事，一切世間諸天及人，皆當驚疑。」
爾時
佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑。
《法華經方便品第二》
大家很想要瞭解，這個時候，佛陀竟然回答的是「止！止！」就是：停止吧！停止吧！不必再問了，也不必再說了。因為我若開始說，「若說是事，一切世間諸天及人，皆當驚疑」，我若說了，很擔心大家會怕、會疑。這就是要表示佛陀的權巧，又是智慧。
佛知其三乘人
聞必難起敬重信解
隨即運悲啟智
連言止 止
有重啟敬信之作用
佛陀已經瞭解三乘人，「佛知其三乘人」，瞭解了。「三乘」就是聲聞、緣覺，以及初發心的菩薩。這些人，他(們)聽了這個法之後，恐怕「聞必難起，敬重之心(信解)」。因為我們若是沒有信心，(對)法就不會敬重。這是佛陀所考慮的。
若是沒有起信心，要如何能接受法？所以佛陀現在故意。大家很欣仰、很歡喜，認為佛陀已經開始，要將他內心所護持的法，毫無保留要開始說出來。當大家這樣在等待的時候，佛陀卻是在這個時候，就是運悲啟智，故意就跟大家說：「不必說了，不必說。」
因為，他的考慮就是要讓大家，有疑慮的心，或者是只想要獨善其身的人，這些人都會怕，會懷疑。你要我修行，我自己修、自己得，這樣是很好。你若叫我要不顧自己，去幫助別人。好像對他而言，這是一件很困難的事情。
所以，佛陀為了要提升這些人，開啟他的小根、小智，擴大他的大根、大智，讓他能夠深心發願。所以佛陀在此，他就是連續說：「停啦！停啦！不必再說了。因為若再說下去，恐怕大家會懷疑。」
有時候，若有人來的時候，若要請法，或者是要師父告訴他什麼事情。想一想，我就說：「這不必說了，你們做不到。」他們就會更積極：「師父，您說，您儘管說，我們絕對會克服困難，使命必達。」這都是這樣。
所以佛法、世間法，世間利用佛法，這能夠成就、啟發人人的心。這也就是佛陀的方法。
天人驚疑者
疑必不信
不信必起
謗法之愆生
說之無益
不說無損
故不若止之
因為一切世間諸天，聽法之後會驚、會疑。我們要知道，天人驚疑，有疑必不信。若有疑心，絕對不會相信。跟你說了之後，你還在懷疑，你如何能信受奉行呢？不但不信受奉行，還一定會毀謗。若是生起毀謗，那就是「愆」；「愆」就是過失，這種毀謗正法，這種的過失。在這個時候若還有這樣的人，不能完全接受，還會起疑，疑之後還會生出毀謗，自己做不到，還會障礙他人。
記得以前曾說過一段故事，在釋迦佛修行的過程中，有一世他發大心、立大願，就是行菩薩道。他在行菩薩道，內心是真實法，所以很有修養，不顧自己付出。天人看到就感覺，起了很驚惶的心，認為：我是天帝，世間有這麼好的人，萬一他做了這麼多好事，將來他生天，是不是會奪了我位置？
所以，他就要他的天人，和他互相搭配起來，就是，他就跟他說：「你去告訴這位修行者，告訴他，修行，你一直在付出，你沒有功德，反而你會墮地獄。」
這位修行者聽到，「我付出，將來我會墮地獄？請問您，那些地獄中受苦的眾生，得到我幫助了他之後，這些人會怎麼樣呢？」
他說：「這些人受你的幫助之後，將來能生在人道，得到他們的福報。」
這位修行者就說：「如果這樣，我甘願。我的付出能讓他們脫離地獄，將來生在人間，受盡福報。這樣，我一個人墮地獄，有什麼不對呢？我甘願。」
所以，那時候天帝就現身了，就說：「你甘願？到底你這樣修行是為了什麼？」他就說：「不為什麼。若要說我為了什麼，我只是順著菩提道在走。過去諸佛在人間教化，我承受佛的教法，行菩薩道，這是我累生累世的心願。都不為了什麼，只要能回歸我清淨的本性，能成菩提道。」
天帝感恩：「原來不是你要來奪我的地位，只是為了修行，能回歸本性，得大菩提道，只是這樣而已。我發願為你護法。」這位修行者，就是現在的釋迦牟尼佛。
所以說來，不瞭解的人，連天帝他對修行的懷疑，他都會起了那一分毀謗，來阻礙修行的道路。這是一段佛的《本生經》的，一段（經）文。
若是我們凡夫呢？生起了毀謗，你想，這個過失，那實在就很大了！我們常常說，毀謗佛法要墮落地獄。因為撥無因果，所造的業會很大。所以佛陀不希望人不相信，再起懷疑，又再生出了毀謗的心。
所以，佛陀說「說之無益」。對這些人而言，還未生很大、深心的信心，對這些人而言就無益，不但是無益，還有損。在這個時候說，還不是對大家普遍有利益，還有部分的人有損，所以，不說無損。
這是佛陀運悲啟智的方法，所以，暫時在這個時候止，所以此時：「止！止！不須復說。」他就指出了那些還有懷疑的人，就是一切世間諸天及人，就是這部分的人還有懷疑。所以佛陀暫時就「止！止！不須復說。」這就是佛陀的智慧。還有少數部分的人，還不堪接受這個大法。這個時間，就是「爾時」，那個時間，所以還有部分的人還不能接受。
所以各位，我們聽法要很用心深入。我們要知道，一切世間自然法則的定律，我們要很瞭解。世間有很多不可思議！看看那些果樹，你們能去想想，這到底為什麼？小小的種子，經過幾十年、百多年之後，還是果實累累。看，這就是天地宇宙萬物，恆久不變的道理。所以我們要相信，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Reestablishing Respect and Trust （運悲啟智重起敬信)
Date: March. 11. 2014
“When the fruit of a great tree has ripened, do not forget about the small seeds. The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.”
We must realize that this is a very logical principle. When we see big trees weighted down by ripened fruits, we must not forget small seeds. Inside each of these small seeds are microscopic genes; when sown in the earth they await the right conditions. With soil, water, air and sunlight, a fruit tree will grow and mature. It will begin to flower and bear fruit. This is the law of nature.
All things in the universe follow the law of nature. No matter what type of seed it is, when it matures, it will always produce that type of fruit. A grass seed can never grow into a great tree. That is impossible. A bean seed can never grow into rice. This is a definite principle of nature.
So, “The Three Vehicle each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.” The type of seed we have planted will naturally determine the type of fruit that is produced. This is definite principle. So, whether we are wise or foolish in this lifetime, we cannot blame others for it. We must look to ourselves. In the past, what were the causes, conditions and effects that led us to this lifetime of suffering? Look at the era we live in. The four elements are imbalanced, causing frequent disasters. People’s hearts are also imbalanced, but we must still always be grateful that we are able to encounter good people and help each other succeed in spiritual practice. So, we must express our gratitude [to everyone]. Because of the causes we planted in the past and the conditions we formed, right now we are dealing with their effects. The resultant feelings we elicit in each other are called karmic retribution.
Our retributions may be good causes and conditions and may allow us to help each other succeed. Previously, we talked about how people wanted to quickly understand the Buddha’s extremely profound and wondrous true principles of the universe. The Buddha had concealed and guarded [this Dharma] in His heart for a very long time. People were willing to listen, so they prayed for the Buddha to quickly expound the Dharma. It was Sariputra who pleaded on their behalf.
How many people there aspired to walk the Bodhisattvas-path?We said before, “numbering as many as the Ganges’ sand,” which is very many.But this section began by stating, “They numbered around 80,000.”So, “They numbered around 80,000 and [more came] from billions of lands.”There were more than just the many present, those countless numbers.
In fact, “from billions of lands” implies that the Buddha’s enlightenment [encompassed] countless lands in the universe.Heavenly beings, humans, dragons, gods, the eight classes of Dharma-protectors and all livings beings of the Six Realms in this universe came and listened to the Dharma.There were even wheel-turning sage kings.They led people with love and virtue, looked after the people’s daily living and taught them morals and ethics.They were considered benevolent kings and were called wheel-turning sage kings [are here] along with.Bodhisattvas seeking the Buddha’s teachings.They numbered around 80,000.And, from billions of lands, wheel-turning age kings came they wished to hear of the complete path.
We can all turn the Dharma-wheel.When our minds turn, the Dharma-wheel will turn.
If we can all become Buddhas, how can we not turn the [Dharma-] wheel?So, if we think from this perspective, we will be able to be very diligent and will be able to guide others so that their minds can turn, can turn evil into goodness.This is also turning the Dharma-wheel.During this period of time, “with palms pressed together and sincere hearts, they wished to hear of the complete path”.
The next passage states, “At that time the Buddha told Sariputra.”After Sariputra spoke, the Buddha started to answer him.He said, “Stop, stop, there is no need to speak further.If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”
They all desired this understanding.At that time, the Buddha unexpectedly responded by saying, “Stop, stop, there is no need to ask again or speak further.”Because He felt that if He started to speak, “If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”He was worried that if He talked about it, people would become scared and doubtful.This demonstrated the Buddha’s skillful means and His wisdom.
The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding.So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.
The Buddha understood these practitioners.“[He] knew the Three Vehicle practitioners;” He understood them.The Three Vehicles are Hearers, Solitary Realizers and newly-inspired Bodhisattvas.Upon hearing these teachings, they might “find it hard to give rise to high regard, faith and understanding”.If they did not have faith, they would not have high regard for the Dharma.This was the Buddha’s thinking.
If they did not have faith, how could they accept the Dharma? So, the Buddha deliberately [stopped]. They were full of admiration and very happy because they thought the Buddha would start to speak the Dharma that He had guarded and retained without any reservations. As they were waiting for this, the Buddha took this moment to exercise compassion and wisdom. He deliberately said, “There is no need to speak further”. He considered that [these teachings] might cause people to have doubts. Those only focused on their own awakening might become fearful and doubtful. They might think, “In my spiritual cultivation, I practice and attain [results] for myself, that works well for me. Now you want me to not worry about myself and go help others. That was a very difficult thing for them to do.” In order to help these people, the Buddha inspired those with limited capabilities and wisdom to open up their great capabilities and wisdom and form deeply-rooted aspirations and vows.
At this point, the Buddha successively said, “Stop, stop, there is no need to speak further because if I keep speaking, everyone might begin to doubt. Sometimes, when people come and request teachings of ask me to tell them certain things, after some thinking, I will say, “There is no need; you will not apply them.” Then they will become more earnest, “Master, please speak, don’t hold back. We will definitely overcome the obstacles and accomplish our mission.” This is just like that. So, the Buddha-Dharma can be applied in the world to help people succeed in their practice and inspire them. This was the method the Buddha used.
“Heavenly beings and humans were frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful.”
Therefore, He said to stop.
So, all heavenly beings in the world, after listening to teachings, would be shocked and begin to doubt. We must know that heavenly beings would be shocked and doubtful. With doubts, they could not have faith. If they had doubts, they would definitely not believe in the teaching. If they still had doubts after He taught them, how could they faithfully accept practice? Not only would they not faithfully accept and practice it, they would definitely slander it. If they slandered it, they would be committing an ‘offense”. An “offense” is a wrongdoing Slandering the Right Dharma was a form of wrongdoing. At that time, there were still those who could not fully accept the teachings and doubted the instead. After feeling doubtful, they might slander [the teachings]. Not only could they not practice it themselves, they would create obstacles for others.
I recall that I have told this story before. During Sakyamuni Buddha’s spiritual practice, in one lifetime, he formed great aspirations and made great vows to walk the Bodhisattva-path. As he walked the Bodhisattva-path, he had true Dharma in His heart, so he achieved a high level of spiritual practice. He helped others without regard for himself. A heavenly being saw this and became very frightened. He thought, “I am a king of heaven. But there is such a good person in the world, if all the good deeds he does lead him to be reborn in the heaven realm, wouldn’t he seize my throne?” So, he asked another heavenly being to help him. He told the other heavenly being, “Tell this spiritual practitioner that by practicing giving as part of his spiritual practice, he is not accumulating merits. On the contrary, he will fall into hell”.
When the practitioner heard this, he asked, “If practicing giving will cause me to fall into hell, may I ask you, what will happen to those suffering beings in hell that have received my help?” He said, “After they receive your help, they can be born into the human realm and receive blessed retributions.” This spiritual practitioners said, “If that is the case, I am very willing. If my giving can help free them from hell so they can be born into the human realm to receive blessed retributions, and I alone fall into hell, what is wrong with that? I am willing to do this.”
Then, the heavenly king appeared at that moment and asked, “If you are willing [to go to hell,] what is the goal of your spiritual practice?”He said, “I do not have a goal. If I must state my purpose, “I can only say I am following the Bodhi-path.”
Past Buddhas gave teachings in this world and I accepted them, so I walk the Bodhisattva-path. This is my vow, lifetime after lifetime. I do not have any goals other than to return to my pure intrinsic nature, so I can complete the Bodhi-Path.
The heavenly king felt grateful, “So, you are not trying to seize my throne but are engaging in spiritual practice so you can return to your intrinsic nature and attain the great Bodhi-path.Since that is all you want, I vow to be your Dharma-protector.”
This spiritual practitioner was [a past life of] Sakyamuni Buddha. So, those who do not understand, such as the heavenly king who doubted his spiritual practice, will give rise to slander and hinder [people’s] path of spiritual practice. This was story from the Jataka Sutra about the Buddha’s lifetimes. If we ordinary people commit slander, that will be a very serious wrongdoing.
I often say that those who slander the Buddha-Dharma will fall into hell because denying the law of karma create tremendous karma. The Buddha did not want people to lack faith and thus give rise to doubt and a slanderous mind. So He said, “Speaking is not beneficial.” For people who had not yet developed deep faith, [more teachings] are not beneficial.Not only are they not beneficial, they are harmful. Speaking at this time world not benefit everyone and was actually harmful to some. So, “not speaking is not harmful.” [Not speaking] was the Buddha’s way to exercise compassion and inspire wisdom. So, He stopped temporarily. At this time, He said, “Stop, stop, there is no need to speak further.”
He pointed out those who still had doubts, the worlds’ heavenly beings and humans. Since they still had doubts, the Buddha said, for now, “Stop, stop, there is no need to speak further.” This showed the Buddha’s wisdom. A small group of people were still not ready to receive this great Dharma.This happened “at that time.” So, some people still could not accept [teachings].
So everyone, we must put our hearts into listening to and penetrating the Dharma. We must know that. We must learn all the laws of nature. We must clearly understand the many incredible things in the world.
Look at these fruit trees, Imagine how a small seed, after decades and centuries, can still bear so many fruits. See, this is a constant and unchanging principle of all things in the universe. So, we must have faith and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙大樹果子成熟，莫忘毫芒種子；三乘各有因緣，隨因種植成果。
⊙「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」《法華經方便品第二》
⊙「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」《法華經方便品第二》
⊙佛知其三乘人，聞必難起敬重信解，隨即運悲啟智，連言止！止！有重啟敬信之作用。
⊙天人驚疑者，疑必不信，不信必起謗法之愆生，說之無益，不說無損，故不若止之。
【證嚴上人開示】
「大樹果子成熟，莫忘毫芒種子；三乘各有因緣，隨因種植成果。」
大樹果子成熟
莫忘毫芒種子
三乘各有因緣
隨因種植成果
這我們都要知道，這就是很順道理的事情。我們看到大樹累累的果實，這樣成(熟)了，不要忘記了毫芒的種子。只是那粒種子之中，如毫芒那麼小的基因落土，因緣會合，有土、有水分、有空氣、有陽光，一棵果樹完成了，開始它就能開花結果。這就是大自然的法則。
天地萬物無不都是，順著大自然的法則，而且無論是什麼樣的種子，一定就是成就起來，就是這種果實，絕對不會草種變大樹，那是不可能；絕對不會豆種變成稻子。所以，這就是一種，真正大自然的定律。
所以「三乘各有因緣，隨因種植成果」。隨這個種子，我們用什麼種子去種植，自然它就成為，什麼樣的果實出來。這是定律。
所以，我們這輩子是智慧，或者是愚昧，我們不要埋怨別人，要想我們自己。我們過去生中，到底是什麼樣的因、緣、果，讓我們來到這輩子，這麼多的辛苦。
看，現在這個時代，四大不調，災難偏多，人心不調和。不過，我們要時時常常感恩，讓我們人人能遇到好人，互相成就道業。所以，我們還是一樣要說感恩。這就是我們過去有種的因，有結的緣，所以我們現在有這個果。互相之間的感受結果，這叫做果報。報得我們有好因緣，報得我們能互相成就。
前面的文，我們說過了，大家都趕快想要瞭解，佛陀甚深微妙，天地宇宙間的真理。佛陀已經隱藏在他的內心，保護著的時間已經很久了，大家願意聽，祈求佛陀要趕快為他們說法。是舍利弗代替當場的人來懇求。
當場有多少人？發心要行菩薩道，前面說「其數如恆沙」，就是很多很多人。但是，在這段文，開始就標出來說，「大數有八萬」，這些「大數有八萬，又諸萬億國。」還有！不只是現場這麼多，無量數，其實還有從萬億國，這也隱含著佛陀的覺悟，宇宙無量數的世界，天、人、龍神八部，在這宇宙間，所有一切六道的生靈，都能共同來聽法。
甚至還有轉輪聖王，用愛、用德來領導人類，照顧人類的起居，教導人類的道德觀念。這都叫做仁王，也就是轉輪聖王。
求佛諸菩薩
大數有八萬
又諸萬億國
轉輪聖王至
合掌以敬心
欲聞具足道
《法華經方便品第二》
我們人人都能轉法輪，心輪轉，法輪就轉了。人人都要成佛了，怎麼能說我們人人，不是轉輪的人呢？所以我們若以這樣的觀念來想，我們就能夠很精進，我們就能去引導人人，心輪也能轉，轉惡為善，這也是叫做轉法輪。
所以，在這期間，人人就是「合掌以敬心，欲聞具足道」。
我們現在再接下來的一段文，就這樣說：「爾時，佛告舍利弗」。舍利弗說完了，佛陀開始回答舍利弗，這樣說：「止！止！不須復說。若說是事，一切世間諸天及人，皆當驚疑。」
爾時
佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑。
《法華經方便品第二》
大家很想要瞭解，這個時候，佛陀竟然回答的是「止！止！」就是：停止吧！停止吧！不必再問了，也不必再說了。因為我若開始說，「若說是事，一切世間諸天及人，皆當驚疑」，我若說了，很擔心大家會怕、會疑。這就是要表示佛陀的權巧，又是智慧。
佛知其三乘人
聞必難起敬重信解
隨即運悲啟智
連言止 止
有重啟敬信之作用
佛陀已經瞭解三乘人，「佛知其三乘人」，瞭解了。「三乘」就是聲聞、緣覺，以及初發心的菩薩。這些人，他(們)聽了這個法之後，恐怕「聞必難起，敬重之心(信解)」。因為我們若是沒有信心，(對)法就不會敬重。這是佛陀所考慮的。
若是沒有起信心，要如何能接受法？所以佛陀現在故意。大家很欣仰、很歡喜，認為佛陀已經開始，要將他內心所護持的法，毫無保留要開始說出來。當大家這樣在等待的時候，佛陀卻是在這個時候，就是運悲啟智，故意就跟大家說：「不必說了，不必說。」
因為，他的考慮就是要讓大家，有疑慮的心，或者是只想要獨善其身的人，這些人都會怕，會懷疑。你要我修行，我自己修、自己得，這樣是很好。你若叫我要不顧自己，去幫助別人。好像對他而言，這是一件很困難的事情。
所以，佛陀為了要提升這些人，開啟他的小根、小智，擴大他的大根、大智，讓他能夠深心發願。所以佛陀在此，他就是連續說：「停啦！停啦！不必再說了。因為若再說下去，恐怕大家會懷疑。」
有時候，若有人來的時候，若要請法，或者是要師父告訴他什麼事情。想一想，我就說：「這不必說了，你們做不到。」他們就會更積極：「師父，您說，您儘管說，我們絕對會克服困難，使命必達。」這都是這樣。
所以佛法、世間法，世間利用佛法，這能夠成就、啟發人人的心。這也就是佛陀的方法。
天人驚疑者
疑必不信
不信必起
謗法之愆生
說之無益
不說無損
故不若止之
因為一切世間諸天，聽法之後會驚、會疑。我們要知道，天人驚疑，有疑必不信。若有疑心，絕對不會相信。跟你說了之後，你還在懷疑，你如何能信受奉行呢？不但不信受奉行，還一定會毀謗。若是生起毀謗，那就是「愆」；「愆」就是過失，這種毀謗正法，這種的過失。在這個時候若還有這樣的人，不能完全接受，還會起疑，疑之後還會生出毀謗，自己做不到，還會障礙他人。
記得以前曾說過一段故事，在釋迦佛修行的過程中，有一世他發大心、立大願，就是行菩薩道。他在行菩薩道，內心是真實法，所以很有修養，不顧自己付出。天人看到就感覺，起了很驚惶的心，認為：我是天帝，世間有這麼好的人，萬一他做了這麼多好事，將來他生天，是不是會奪了我位置？
所以，他就要他的天人，和他互相搭配起來，就是，他就跟他說：「你去告訴這位修行者，告訴他，修行，你一直在付出，你沒有功德，反而你會墮地獄。」
這位修行者聽到，「我付出，將來我會墮地獄？請問您，那些地獄中受苦的眾生，得到我幫助了他之後，這些人會怎麼樣呢？」
他說：「這些人受你的幫助之後，將來能生在人道，得到他們的福報。」
這位修行者就說：「如果這樣，我甘願。我的付出能讓他們脫離地獄，將來生在人間，受盡福報。這樣，我一個人墮地獄，有什麼不對呢？我甘願。」
所以，那時候天帝就現身了，就說：「你甘願？到底你這樣修行是為了什麼？」他就說：「不為什麼。若要說我為了什麼，我只是順著菩提道在走。過去諸佛在人間教化，我承受佛的教法，行菩薩道，這是我累生累世的心願。都不為了什麼，只要能回歸我清淨的本性，能成菩提道。」
天帝感恩：「原來不是你要來奪我的地位，只是為了修行，能回歸本性，得大菩提道，只是這樣而已。我發願為你護法。」這位修行者，就是現在的釋迦牟尼佛。
所以說來，不瞭解的人，連天帝他對修行的懷疑，他都會起了那一分毀謗，來阻礙修行的道路。這是一段佛的《本生經》的，一段（經）文。
若是我們凡夫呢？生起了毀謗，你想，這個過失，那實在就很大了！我們常常說，毀謗佛法要墮落地獄。因為撥無因果，所造的業會很大。所以佛陀不希望人不相信，再起懷疑，又再生出了毀謗的心。
所以，佛陀說「說之無益」。對這些人而言，還未生很大、深心的信心，對這些人而言就無益，不但是無益，還有損。在這個時候說，還不是對大家普遍有利益，還有部分的人有損，所以，不說無損。
這是佛陀運悲啟智的方法，所以，暫時在這個時候止，所以此時：「止！止！不須復說。」他就指出了那些還有懷疑的人，就是一切世間諸天及人，就是這部分的人還有懷疑。所以佛陀暫時就「止！止！不須復說。」這就是佛陀的智慧。還有少數部分的人，還不堪接受這個大法。這個時間，就是「爾時」，那個時間，所以還有部分的人還不能接受。
所以各位，我們聽法要很用心深入。我們要知道，一切世間自然法則的定律，我們要很瞭解。世間有很多不可思議！看看那些果樹，你們能去想想，這到底為什麼？小小的種子，經過幾十年、百多年之後，還是果實累累。看，這就是天地宇宙萬物，恆久不變的道理。所以我們要相信，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Reestablishing Respect and Trust （運悲啟智重起敬信)
Date: March. 11. 2014
“When the fruit of a great tree has ripened, do not forget about the small seeds. The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.”
We must realize that this is a very logical principle. When we see big trees weighted down by ripened fruits, we must not forget small seeds. Inside each of these small seeds are microscopic genes; when sown in the earth they await the right conditions. With soil, water, air and sunlight, a fruit tree will grow and mature. It will begin to flower and bear fruit. This is the law of nature.
All things in the universe follow the law of nature. No matter what type of seed it is, when it matures, it will always produce that type of fruit. A grass seed can never grow into a great tree. That is impossible. A bean seed can never grow into rice. This is a definite principle of nature.
So, “The Three Vehicle each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.” The type of seed we have planted will naturally determine the type of fruit that is produced. This is definite principle. So, whether we are wise or foolish in this lifetime, we cannot blame others for it. We must look to ourselves. In the past, what were the causes, conditions and effects that led us to this lifetime of suffering? Look at the era we live in. The four elements are imbalanced, causing frequent disasters. People’s hearts are also imbalanced, but we must still always be grateful that we are able to encounter good people and help each other succeed in spiritual practice. So, we must express our gratitude [to everyone]. Because of the causes we planted in the past and the conditions we formed, right now we are dealing with their effects. The resultant feelings we elicit in each other are called karmic retribution.
Our retributions may be good causes and conditions and may allow us to help each other succeed. Previously, we talked about how people wanted to quickly understand the Buddha’s extremely profound and wondrous true principles of the universe. The Buddha had concealed and guarded [this Dharma] in His heart for a very long time. People were willing to listen, so they prayed for the Buddha to quickly expound the Dharma. It was Sariputra who pleaded on their behalf.
How many people there aspired to walk the Bodhisattvas-path?We said before, “numbering as many as the Ganges’ sand,” which is very many.But this section began by stating, “They numbered around 80,000.”So, “They numbered around 80,000 and [more came] from billions of lands.”There were more than just the many present, those countless numbers.
In fact, “from billions of lands” implies that the Buddha’s enlightenment [encompassed] countless lands in the universe.Heavenly beings, humans, dragons, gods, the eight classes of Dharma-protectors and all livings beings of the Six Realms in this universe came and listened to the Dharma.There were even wheel-turning sage kings.They led people with love and virtue, looked after the people’s daily living and taught them morals and ethics.They were considered benevolent kings and were called wheel-turning sage kings [are here] along with.Bodhisattvas seeking the Buddha’s teachings.They numbered around 80,000.And, from billions of lands, wheel-turning age kings came they wished to hear of the complete path.
We can all turn the Dharma-wheel.When our minds turn, the Dharma-wheel will turn.
If we can all become Buddhas, how can we not turn the [Dharma-] wheel?So, if we think from this perspective, we will be able to be very diligent and will be able to guide others so that their minds can turn, can turn evil into goodness.This is also turning the Dharma-wheel.During this period of time, “with palms pressed together and sincere hearts, they wished to hear of the complete path”.
The next passage states, “At that time the Buddha told Sariputra.”After Sariputra spoke, the Buddha started to answer him.He said, “Stop, stop, there is no need to speak further.If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”
They all desired this understanding.At that time, the Buddha unexpectedly responded by saying, “Stop, stop, there is no need to ask again or speak further.”Because He felt that if He started to speak, “If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”He was worried that if He talked about it, people would become scared and doubtful.This demonstrated the Buddha’s skillful means and His wisdom.
The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding.So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.
The Buddha understood these practitioners.“[He] knew the Three Vehicle practitioners;” He understood them.The Three Vehicles are Hearers, Solitary Realizers and newly-inspired Bodhisattvas.Upon hearing these teachings, they might “find it hard to give rise to high regard, faith and understanding”.If they did not have faith, they would not have high regard for the Dharma.This was the Buddha’s thinking.
If they did not have faith, how could they accept the Dharma? So, the Buddha deliberately [stopped]. They were full of admiration and very happy because they thought the Buddha would start to speak the Dharma that He had guarded and retained without any reservations. As they were waiting for this, the Buddha took this moment to exercise compassion and wisdom. He deliberately said, “There is no need to speak further”. He considered that [these teachings] might cause people to have doubts. Those only focused on their own awakening might become fearful and doubtful. They might think, “In my spiritual cultivation, I practice and attain [results] for myself, that works well for me. Now you want me to not worry about myself and go help others. That was a very difficult thing for them to do.” In order to help these people, the Buddha inspired those with limited capabilities and wisdom to open up their great capabilities and wisdom and form deeply-rooted aspirations and vows.
At this point, the Buddha successively said, “Stop, stop, there is no need to speak further because if I keep speaking, everyone might begin to doubt. Sometimes, when people come and request teachings of ask me to tell them certain things, after some thinking, I will say, “There is no need; you will not apply them.” Then they will become more earnest, “Master, please speak, don’t hold back. We will definitely overcome the obstacles and accomplish our mission.” This is just like that. So, the Buddha-Dharma can be applied in the world to help people succeed in their practice and inspire them. This was the method the Buddha used.
“Heavenly beings and humans were frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful.”
Therefore, He said to stop.
So, all heavenly beings in the world, after listening to teachings, would be shocked and begin to doubt. We must know that heavenly beings would be shocked and doubtful. With doubts, they could not have faith. If they had doubts, they would definitely not believe in the teaching. If they still had doubts after He taught them, how could they faithfully accept practice? Not only would they not faithfully accept and practice it, they would definitely slander it. If they slandered it, they would be committing an ‘offense”. An “offense” is a wrongdoing Slandering the Right Dharma was a form of wrongdoing. At that time, there were still those who could not fully accept the teachings and doubted the instead. After feeling doubtful, they might slander [the teachings]. Not only could they not practice it themselves, they would create obstacles for others.
I recall that I have told this story before. During Sakyamuni Buddha’s spiritual practice, in one lifetime, he formed great aspirations and made great vows to walk the Bodhisattva-path. As he walked the Bodhisattva-path, he had true Dharma in His heart, so he achieved a high level of spiritual practice. He helped others without regard for himself. A heavenly being saw this and became very frightened. He thought, “I am a king of heaven. But there is such a good person in the world, if all the good deeds he does lead him to be reborn in the heaven realm, wouldn’t he seize my throne?” So, he asked another heavenly being to help him. He told the other heavenly being, “Tell this spiritual practitioner that by practicing giving as part of his spiritual practice, he is not accumulating merits. On the contrary, he will fall into hell”.
When the practitioner heard this, he asked, “If practicing giving will cause me to fall into hell, may I ask you, what will happen to those suffering beings in hell that have received my help?” He said, “After they receive your help, they can be born into the human realm and receive blessed retributions.” This spiritual practitioners said, “If that is the case, I am very willing. If my giving can help free them from hell so they can be born into the human realm to receive blessed retributions, and I alone fall into hell, what is wrong with that? I am willing to do this.”
Then, the heavenly king appeared at that moment and asked, “If you are willing [to go to hell,] what is the goal of your spiritual practice?”He said, “I do not have a goal. If I must state my purpose, “I can only say I am following the Bodhi-path.”
Past Buddhas gave teachings in this world and I accepted them, so I walk the Bodhisattva-path. This is my vow, lifetime after lifetime. I do not have any goals other than to return to my pure intrinsic nature, so I can complete the Bodhi-Path.
The heavenly king felt grateful, “So, you are not trying to seize my throne but are engaging in spiritual practice so you can return to your intrinsic nature and attain the great Bodhi-path.Since that is all you want, I vow to be your Dharma-protector.”
This spiritual practitioner was [a past life of] Sakyamuni Buddha. So, those who do not understand, such as the heavenly king who doubted his spiritual practice, will give rise to slander and hinder [people’s] path of spiritual practice. This was story from the Jataka Sutra about the Buddha’s lifetimes. If we ordinary people commit slander, that will be a very serious wrongdoing.
I often say that those who slander the Buddha-Dharma will fall into hell because denying the law of karma create tremendous karma. The Buddha did not want people to lack faith and thus give rise to doubt and a slanderous mind. So He said, “Speaking is not beneficial.” For people who had not yet developed deep faith, [more teachings] are not beneficial.Not only are they not beneficial, they are harmful. Speaking at this time world not benefit everyone and was actually harmful to some. So, “not speaking is not harmful.” [Not speaking] was the Buddha’s way to exercise compassion and inspire wisdom. So, He stopped temporarily. At this time, He said, “Stop, stop, there is no need to speak further.”
He pointed out those who still had doubts, the worlds’ heavenly beings and humans. Since they still had doubts, the Buddha said, for now, “Stop, stop, there is no need to speak further.” This showed the Buddha’s wisdom. A small group of people were still not ready to receive this great Dharma.This happened “at that time.” So, some people still could not accept [teachings].
So everyone, we must put our hearts into listening to and penetrating the Dharma. We must know that. We must learn all the laws of nature. We must clearly understand the many incredible things in the world.
Look at these fruit trees, Imagine how a small seed, after decades and centuries, can still bear so many fruits. See, this is a constant and unchanging principle of all things in the universe. So, we must have faith and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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