20140312《靜思妙蓮華》觀機信力適應機宜
⊙不信生疑障道礙善，信受奉道其道甚大；觀機信力適應機宜，發大心者得大法益。
⊙「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》
⊙「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》
⊙「所以者何，是會無數百千萬億阿僧祇眾生。」《法華經方便品第二》
⊙重言唯願說之，因止之愈嚴，而請之愈切。可見悟機之成熟，然日光不為無目而隱，佛法豈為癡者而默。
⊙今會中無數求道者，曾見諸佛。宿福非淺，善根成熟，一聞大道，即勇於承擔，皆是智慧超拔，入耳即信，敬信者廣。
⊙當為生信者說，則損者少，益者多。縱有不信，以結信受之緣，說則雙益，止則雙損。
⊙凡人不信佛言，反造毀謗之業，則墮地獄，豈可說法令人招苦。
⊙驚疑不毀其障猶輕，增慢之流怨生於心，言謗於口，必墮地獄深坑，不惟無益而且有損。
【證嚴上人開示】
「不信生疑障道礙善，信受奉道其道甚大；觀機信力適應機宜，發大心者得大法益。」
不信生疑障道礙善
信受奉道其道甚大
觀機信力適應機宜
發大心者得大法益
也就是要告訴大家，我們學佛最重要，就是在一個「信」字。所以我們若是沒有信，不相信，若如此我們就容易，生出了疑念。在正法中生疑念，那是很傷害，不只是讓我們的道根無法伸長，同時也會障礙了善法。我們自己受這不信，生起懷疑，障礙自己，若再將這疑念延伸給別人，如此也是障礙別人的善根。這是自障障人，自己障礙，又再障礙他人。
所以，我們的信，我們要用很堅定的信心，這樣才能成就自己，也能牽引別人。所以，光是一個「信」字，對己對人都是損益在其中，所以「信受奉道，其道甚大。」佛陀對弟子這樣說，我們懂得信受奉行，自然這條路就會很開闊。
佛陀的慈悲，應眾生的根機施教，隨眾生的信力，用大、中、小的教法，這無不都是為眾生，如何能建立信心，而在信心中不受損——對自己無損，對他人有益。這是佛陀觀機逗教，最重要的智慧。
所以「適應機宜」，就開始隨人人的根機去發心。若是大根大機，佛陀施以大教。他能接受，所以他能很快就發大心，這個大心，那就是自利利他，行大道法，那就是得大法益。這要視我們「信」，這個信心在佛道上，我們要如何走。
佛陀適應我們的根機，開了很多的道路，讓我們來選擇。但是，到現在這個時候，佛陀是要人人，全部方向要集中在菩提大道，這條直，能向佛、近佛的道路。這就是佛陀，要講《法華經》的理由。
我們上面已經說過了，在那個時候，舍利弗提出請求之時，佛就向舍利弗這樣說：「止！止！不須復說。」暫時不要說，停止下來，不必再說了。若是要說，不相信的人，還是同樣會生起懷疑。
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》
因為，一切世間諸天及人，那個根機還不夠很透徹，若聽到大法，大法，最徹底的法，那就是要將自己先小我放棄。但是要人人放棄小我、私愛，真的是比較難。在佛陀的慈悲、智慧，就希望這些人，也都能到好樂求大法的心，所以他在此故意就是，「止！止！不須復說。」
每一次若看到此處，這段（經）文，特別起了歡喜心。歡喜佛陀是智慧，是慈悲，他啟智用慈，將那好樂佛法的人，讓他稍等一下；讓這些好奇的人，警惕他們不要有驚、疑的心。卻是，舍利弗求法心切，所以，這（經）文中就說：「舍利弗重白佛言：世尊，唯願說之，唯願說之。」
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》
佛陀連續二次，「止！止！不須復說。」現在舍利弗也是連接著二次，「唯願說之，唯願說之。」「所以者何？」為什麼呢？「是會無數百千萬億阿僧祇眾生」。
所以者何
是會無數
百千萬億
阿僧祇眾生
《法華經方便品第二》
大家現在的心已經起了那分慕法，仰慕佛陀現在所要說的法。是無數百千萬億阿僧祇，那就是很多人了。意思是要告訴佛：佛所考慮的，會還有懷疑、驚疑的人，這人數已經很少了。現在多數多數的人，都已經好樂佛法，非常欣慕佛法，所以請佛要趕緊來說。
重言唯願說之
因止之愈嚴
而請之愈切
可見悟機之成熟
然日光
不為無目而隱
佛法豈為癡者而默
這「重言」就是重複，「唯願說之，唯願說之。」為什麼舍利弗，會這麼懇切重複懇求？那就是因為佛他：「止！止！不須復說。」就是表示佛陀不只是說一句的，「止！止！」是二句，「不要說，不要說了。」就是要停止下來。這是真正嚴肅的事情，所以舍利弗聽起來，他就很迫切，愈是迫切，擔心佛若真的全都不說，到此為止，大家損失就大了。
所以，舍利弗很趕緊來懇求，他也是重複二次。所以這個懇請之情的切，非常真切的心來懇求，可見悟機成熟了，將要啟悟的根機，會愈來愈成熟。
就像太陽每天就是順著時間，同樣這樣浮上來。絕對不會因為看不見太陽的人，太陽就不出現。不會如此。佛陀，真的是該說的話，他一定會說。這個法，是佛陀在觀根機，要如何能適應愈多人，愈開啟信心，愈接近大法的根機，這樣佛陀開始就會說。所以，不會為了愚癡、無智之人，佛法，就不說。同樣會說，就是要等待根機更加成熟。
今會中無數求道者
曾見諸佛
宿福非淺善根成熟
一聞大道
即勇於承擔
皆是智慧超拔
入耳即信
敬信者廣
今，現在。會中無數求道者，「曾見諸佛」，也是有見過佛，所以「宿福非淺，善根成熟，一聞大道，即勇於承擔」。這是向佛，安慰佛陀說：這些人，大多數的人，其數有百千無量阿僧祇，有很多人過去生，已經與佛有這樣過的因緣，也聽過了不少佛的法，也曾經有修行，一路過來，現在的根機將要成熟了。所以，佛陀若能趕緊，將此大法說出來，那就是「一聞大道」，讓大家趕緊聽到，一接觸到，大家就能啟大心、大智、大信力，就懂得要勇於承擔。若願意承擔，表示這些人，智慧已經非常超越了。這樣的人在會中也不少。
像這樣的人，法出自佛的口，就是入到人人的耳根裡，所以這大道法「入耳即信」。所以佛不必擔心，只要佛陀將此法趕緊說出來，大家已經開啟大心，懂得勇於承擔，所以，大家聽進去，一定能敬信。
佛陀對舍利弗有信心，所以他就故意「止！止！」。他相信舍利弗能鍥而不捨，還是能再追求，不會佛陀說：「止，停止，停止。」他就不敢再問，不會這樣。佛相信舍利弗，一定會再懇切請求。這叫做師徒之心很契合。倘若佛陀若說：「止！止！不須復說。」大家就這樣停止下來，這個大法就無法這樣宣導出去。
所以每次若讀到這段經文，總是覺得到很歡喜。這種的契合心機，這是很難得。
當為生信者說
則損者少 益者多
縱有不信
以結信受之緣
說則雙益
止則雙損
所以在此處「當為生信者說」，對這些能生信心的人說，「則損者少，益者多」。
損，何謂損？前面我們說過了，他若是懷疑，他不只是自己不肯信受，反過來邪思、邪見，就去執行邪法。對自己有損，還會去損害他人。這就是佛陀最考慮的。
但是舍利弗向佛所說的，就說那樣的人比較少，所以「損者少，益者多」。雖然在場也有不信之人，也已結這個信受之緣。雖然不信，沒有很瞭解，這個法讓他聽起來，也為他撒一顆種子，將來也有那個因緣可以接受。
所以，「說則雙益，止則雙損。」開始說！說就是雙方都有利益，好樂佛法的人，在追求的人有利益，能夠趕緊聽到大法，當然大家能信受奉行；少數之人，雖然他還有疑，不過為他種了未來能接受的緣，所以這樣也是有利益。
若這樣，「說則雙益，止則雙損」，真正想要聽的就沒有聽到。因為佛陀「止！止！不須復說。」就停止了，沒有聽到了，這樣不是受損嗎？這是幸好舍利弗有那智慧。當然，佛陀絕對不會為此就停止。這是在這法會上很精彩的一番對答，很歡喜。
「凡人不信佛言」，不相信佛的話，「反造毀謗之業，則墮地獄，豈可說法令人招苦」。
凡人不信佛言
反造毀謗之業
則墮地獄
豈可說法令人招苦
其實，佛陀就是不希望，因為不信法而生毀謗。他不信，若能不毀謗，只是自己障礙，這樣業會比較輕，倘若去障礙他人，那就是墮地獄。所以因此，佛陀就不輕易將大法說出來。
驚疑不毀其障猶輕
增慢之流怨生於心
言謗於口
必墮地獄深坑
不惟無益而且有損
這就是驚疑，但是不毀，像這樣「其障猶輕」，就比較輕，只對自己障礙而已，沒有去障礙別人。最怕的，就是「增上慢」，不只是懷疑，他還要把自己不對的見解，再去傳給別人。這種因為他「怨生於心」，自然「言謗於口」，這個心、口、意，都開始起著這種因為懷疑，所以生起了怨；因為怨，所以他就毀謗。若如此，「必墮地獄深坑」。這不但無益而且有損，這是佛陀的考慮。所以他但願讓大家，稍微心冷靜一下，「止！止！不須復說。」稍冷靜一下，這是佛陀的用意。
各位菩薩，學佛，真正我們要很用心！無論是說話，或者是請法，我們要輕重分得清楚，求法的心要懇切。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Right Moment to Awaken (觀機信力適應機宜)
Date: March. 12. 2014
“Lack of faith gives rise to doubts, obstructs the Path and hinders goodness. Faithfully accept and practice the Path, and the Path will be great. He observes capabilities and the power of faith to [give teachings] accordingly. Those who make great aspirations attain the benefits of great teachings.”
This is telling everyone that the most important part of learning the Buddha’s Way is having faith. If we have not faith, we may easily give rise to doubts. Having doubts about the Right Dharma is very harmful. Not only do doubts stop our spiritual roots from growing, they also obstruct virtuous practices. If we receive teachings but have no faith, we will give rise to doubts, which obstruct [our own practice]. If we then spread our doubts to others, we will also obstruct their roots of goodness. This is how we obstruct ourselves and others. First we obstruct ourselves, then we obstruct others. So, we must be firm in our faith in order to accomplish our spiritual practice and also guide others.
So, faith alone can determine whether we benefit or harm others. If we “faithfully accept and practice the Path,” then “the Path will be great”. The Buddha told His disciples that if they faithfully accept and practice the teachings, naturally their road would be broad. The Buddha, out of His compassion, taught according to sentient beings’ capabilities and faith giving great, average or limited teachings. This was all for the sake of helping sentient beings establish faith, so they would not be harmed. Thus they would not harm themselves and would benefit others. This is the most important piece of wisdom that Buddha used in teaching according to capabilities.
Therefore, “He observed capabilities for the right opportunity” to help everyone form aspirations based on their capacities. For those with great capabilities, the Buddha gave great teachings that they could accept so they would quickly form great aspirations. Great aspirations [are vows to] benefit oneself and others. Practicing the teachings of the great path brings great benefits. This depends on our faith. Our faith affects how we walk the Buddha-path. To accommodate our capabilities, the Buddha paved many paths for us to choose from. But at this moment, the Buddha wanted everyone to gather on the great Bodhi-path, a straight path that will take us directly to Buddhahood. This is why the Buddha gave the Lotus teachings.
As I have said before, at that time, when Sariputra made this request, the Buddha said to him,the Buddha said to him, “Stop, stop, there is no need to speak further.”For now, He was going to stop speaking.He would not speak further because if He continued, those without faith would give rise to doubts.
Heavenly beings and humans in all the worlds did not yet have the capability for through understanding.The great teachings, the most complete Dharma, teaches them to set aside their limited sense of self.But getting people to set aside their limited sense of self and selfish affections is really very difficult.But because He was compassionate and wise, the Buddha hoped these people could enthusiastically seek the great teachings.
So at this point, He deliberately said, “Stop, stop, there is no need to speak further.”
Each time I come to this part of the text, I feel especially joyful.I delight in the Buddha’s wisdom and compassion.He inspired wisdom through compassion.He made those enthusiastically seeking Dharma wait a little longer so that.He could warn the curious people not to be shocked or have doubts.
But Sariputra was very eager to receive teachings.So, as the sutra states, “Sariputra again addressed the Buddha by saying,” “Would-Honored One, I only pray that you will speak it,”
The Buddha said, twice in a row, “Stop, stop there is no need to speak furthere.”So, Sariputra also said, twice in a row, “I only pray that you will speak it.”
“For what reason?”Why?“In this assembly were countless, hundreds of thousands of millions of billions of asankya sentient beings.”
At this time, their minds had already given rise to admiration for the Dharma, for the teaching the Buddha was about to give.There were countless hundreds of thousands of millions of billions of asankyas.This is a lot of people.By saying this, He was telling the Buddha that those He was worried about, those who might be shocked and doubtful were very few in number.The vast majority now were enthusiastic about and genuinely admired the Buddha-Dharma.
So, he asked the Buddha to quickly give this teaching.He repeatedly asked the Buddha to speak it.Since stopping was a serious matter, he made an urgent plea.Clearly, the moment for awakening was ripe.If the sunlight is not hidden because of those without sight, why should the Buddha’s teaching be silenced because of those who are ignorant?
“Repeatedly asked” was to repeatedly say, “I only pray that you will speak it.”
Why would Sariputra so sincerely repeat his request?Because the Buddha said, “Stop, stop, there is no need to speak further.”The Buddha did not only respond once.
“Stop” was said twice.“Do not speak, do not speak” mean He wanted Sariputra to stop.
This was a very serious matter.So, when Sariputra heard this, he felt a great sense of urgency.He urgently felt that if the Buddha did not give complete teachings and stopped at this point, their loss would be great.
So, when Sariputra immediately made this request, he also repeated himself.He pleaded with genuine sincerity.Clearly, their capabilities had gradually matured enough for them to attain realizations.He pleaded with genuine sincerity. Clearly, their capabilities had gradually matured enough for them to attain realizations. Take the sun for example; it regularly rises every day. It will never not rise on account of people who cannot see it. That will never happen. So, the Buddha will definitely say what must truly be said. Before giving teachings, He observed people’s capabilities to see how He could accommodate the most people, inspire their faith and increase their capability to comprehend the great teachings. Then, He would begin to speak. So, the Buddha would not cease teaching on account of foolish and ignorant people. He kept teaching but waited for their capabilities to be more mature.
“At this assembly, there were numerous seekers of the Path who, in the past, had encountered all Buddhas. Their blessings from past lifetimes were not slight and their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities], for they all had superior wisdom. When [teachings] entered their ears, they believed. Many people had this sincere faith.”
At this assembly, there were numerous seekers of the Path who “in the past, had encountered Buddhas”. Thus, “their blessings from past lifetimes were not slight”. “Their roots of goodness had matured. So upon hearing the great path, they courageously shouldered responsibilities”. These words were used to comfort the Buddha, telling Him that the majority of people, an infinite, countless number of them, had already created these affinities with the Buddha in their past lives. They had heard a lot of Buddha-Dharma and had also engaged in spiritual practice up until that moment. Now, their capabilities were about to mature. So, if the Buddha could quickly give these great teachings, then “upon hearing the great path”, upon coming in contact with it, they would awaken a strong aspiration, great wisdom and great faith and would be brave enough to shoulder responsibilities. If they were willing to shoulder responsibilities, that meant their wisdom was already extraordinary. There were many people like this at the assembly.
For people like this, teachings from the Buddha’s mouth would directly enter their ears. When these great teachings “entered their ears, they believed”. So, the Buddha did not need to worry. He only had to quickly give the teaching because they had already developed a strong will and would courageously shoulder responsibilities. So, when they listened to the Dharma, they could respect and believe in it. The Buddha had confidence in Sariputra. So, He deliberately said, “Stop, stop”. He had faith that Sariputra would be persistent, that he would continue to ask. Just because the Buddha said, “Stop, stop” that did not stop Sariputra from asking again. The Buddha had faith that Sariputra would continue to sincerely request teachings. So, the minds of the teacher and the student were in harmony.
If the Buddha were to say “Stop, stop, there is no need to speak further” and everyone really did stop, then the great Dharma would not have been transmitted. Each time I read this portion of the sutra, I always feel very joyful. For these minds to be in sync is truly rare.
“Please speak it for those who have faith because few will be harmed by it, and many will benefit. Even for those who do not believe in it, affinities are created for future faithful acceptance. By teaching, both benefit. By stopping, both are harmed”.
So here, “speak it for those who have faith” is asking Him to speak to those who have faith. “Few will be harmed by it, and many will benefit”. What kind of harm? We have discussed this before. If people have doubts, not only would they refuse to faithfully accept the teachings, contrarily, with aberrant thoughts and views, they would engage in negative practices. This would be harmful to themselves, as well as others. This was what the Buddha was most concerned about.
But Sariputra told the Buddha that there were few people like this. Thus, “few will be harmed by it,” and “many will benefit.” Even if some who were present did not have faith, they were still creating the conditions for faithful acceptance [in the future.] Although they did not have faith or understanding, if they were allowed to listen to this teaching, that would be like sowing a seed that creates future conditions for acceptance.
So, “By teaching, both benefit. By stopping, both are harmed.” If He began to teach, both sides would benefit. Those who were enthusiastic about the Dharma, those who sought it, would benefit. If they could quickly listen to great teachings, of course they could faithfully accept and practice them. For the minority, although they still had doubts, this would plant conditions for them to accept the Dharma in the future. So this way, it would still benefit them. In this case, “by teaching, both benefit” and “by stopping, both are harmed.” Those who really wanted to hear the teachings would not get to hear it because He said, “Stop, stop, there is no need to speak further.” So, He stopped If they did not hear the teachings, wouldn’t they suffer harm?
Fortunately, Sariputra was wise, so of course the Buddha did not really stop. This was one of the Dharma-assembly’s most exciting dialogues. It is very delightful. “Ordinary people who do not believe the Buddha’s words, those who did not believe him, may slander [the Dharma], create karma and thus fall into hell.So, how could one expound Dharma that would lead people to bring suffering upon themselves?”
Indeed, the Buddha did not want people to slander the Dharma a due to lack of faith. If people had no faith but did not slander the Dharma, they would only hinder themselves. Their karma would be less severe If they obstruct other people, then they will fall into hell.
Therefore, the Buddha did not easily give great teachings. If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will certainly fall into the depths of hell. Not only is there no benefit, there is harm.
These were people who felt shock and had doubts but did not slander thus, “their obstruction was slight.”They only obstructed themselves and not others. The most fearful were those with “overbearing arrogance”. Not only did they have doubts, they also transmitted their misunderstanding to other people because they had “given rise to resentment”. Naturally, “verbal slander” would follow. Their minds, mouths and thoughts would, because of their doubts, give rise to resentment.
Out of resentment, they commit slander. In this way, “they will certainly fall into the depths of hell.” “Not only is there no benefit, there is harm.” This is what the Buddha took into consideration, so He wanted to help everyone calm their minds for a moment. “Stop, stop, there is no need to speak further.” Calming them down for a moment was the Buddha’s intention.
Fellow Bodhisattvas we must mindfully stud the Buddha’s teachings. In speaking or requesting teachings, we must clearly [understand the situation.] In seeking the Dharma, we must be sincere. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙不信生疑障道礙善，信受奉道其道甚大；觀機信力適應機宜，發大心者得大法益。
⊙「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》
⊙「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》
⊙「所以者何，是會無數百千萬億阿僧祇眾生。」《法華經方便品第二》
⊙重言唯願說之，因止之愈嚴，而請之愈切。可見悟機之成熟，然日光不為無目而隱，佛法豈為癡者而默。
⊙今會中無數求道者，曾見諸佛。宿福非淺，善根成熟，一聞大道，即勇於承擔，皆是智慧超拔，入耳即信，敬信者廣。
⊙當為生信者說，則損者少，益者多。縱有不信，以結信受之緣，說則雙益，止則雙損。
⊙凡人不信佛言，反造毀謗之業，則墮地獄，豈可說法令人招苦。
⊙驚疑不毀其障猶輕，增慢之流怨生於心，言謗於口，必墮地獄深坑，不惟無益而且有損。
【證嚴上人開示】
「不信生疑障道礙善，信受奉道其道甚大；觀機信力適應機宜，發大心者得大法益。」
不信生疑障道礙善
信受奉道其道甚大
觀機信力適應機宜
發大心者得大法益
也就是要告訴大家，我們學佛最重要，就是在一個「信」字。所以我們若是沒有信，不相信，若如此我們就容易，生出了疑念。在正法中生疑念，那是很傷害，不只是讓我們的道根無法伸長，同時也會障礙了善法。我們自己受這不信，生起懷疑，障礙自己，若再將這疑念延伸給別人，如此也是障礙別人的善根。這是自障障人，自己障礙，又再障礙他人。
所以，我們的信，我們要用很堅定的信心，這樣才能成就自己，也能牽引別人。所以，光是一個「信」字，對己對人都是損益在其中，所以「信受奉道，其道甚大。」佛陀對弟子這樣說，我們懂得信受奉行，自然這條路就會很開闊。
佛陀的慈悲，應眾生的根機施教，隨眾生的信力，用大、中、小的教法，這無不都是為眾生，如何能建立信心，而在信心中不受損——對自己無損，對他人有益。這是佛陀觀機逗教，最重要的智慧。
所以「適應機宜」，就開始隨人人的根機去發心。若是大根大機，佛陀施以大教。他能接受，所以他能很快就發大心，這個大心，那就是自利利他，行大道法，那就是得大法益。這要視我們「信」，這個信心在佛道上，我們要如何走。
佛陀適應我們的根機，開了很多的道路，讓我們來選擇。但是，到現在這個時候，佛陀是要人人，全部方向要集中在菩提大道，這條直，能向佛、近佛的道路。這就是佛陀，要講《法華經》的理由。
我們上面已經說過了，在那個時候，舍利弗提出請求之時，佛就向舍利弗這樣說：「止！止！不須復說。」暫時不要說，停止下來，不必再說了。若是要說，不相信的人，還是同樣會生起懷疑。
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》
因為，一切世間諸天及人，那個根機還不夠很透徹，若聽到大法，大法，最徹底的法，那就是要將自己先小我放棄。但是要人人放棄小我、私愛，真的是比較難。在佛陀的慈悲、智慧，就希望這些人，也都能到好樂求大法的心，所以他在此故意就是，「止！止！不須復說。」
每一次若看到此處，這段（經）文，特別起了歡喜心。歡喜佛陀是智慧，是慈悲，他啟智用慈，將那好樂佛法的人，讓他稍等一下；讓這些好奇的人，警惕他們不要有驚、疑的心。卻是，舍利弗求法心切，所以，這（經）文中就說：「舍利弗重白佛言：世尊，唯願說之，唯願說之。」
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》
佛陀連續二次，「止！止！不須復說。」現在舍利弗也是連接著二次，「唯願說之，唯願說之。」「所以者何？」為什麼呢？「是會無數百千萬億阿僧祇眾生」。
所以者何
是會無數
百千萬億
阿僧祇眾生
《法華經方便品第二》
大家現在的心已經起了那分慕法，仰慕佛陀現在所要說的法。是無數百千萬億阿僧祇，那就是很多人了。意思是要告訴佛：佛所考慮的，會還有懷疑、驚疑的人，這人數已經很少了。現在多數多數的人，都已經好樂佛法，非常欣慕佛法，所以請佛要趕緊來說。
重言唯願說之
因止之愈嚴
而請之愈切
可見悟機之成熟
然日光
不為無目而隱
佛法豈為癡者而默
這「重言」就是重複，「唯願說之，唯願說之。」為什麼舍利弗，會這麼懇切重複懇求？那就是因為佛他：「止！止！不須復說。」就是表示佛陀不只是說一句的，「止！止！」是二句，「不要說，不要說了。」就是要停止下來。這是真正嚴肅的事情，所以舍利弗聽起來，他就很迫切，愈是迫切，擔心佛若真的全都不說，到此為止，大家損失就大了。
所以，舍利弗很趕緊來懇求，他也是重複二次。所以這個懇請之情的切，非常真切的心來懇求，可見悟機成熟了，將要啟悟的根機，會愈來愈成熟。
就像太陽每天就是順著時間，同樣這樣浮上來。絕對不會因為看不見太陽的人，太陽就不出現。不會如此。佛陀，真的是該說的話，他一定會說。這個法，是佛陀在觀根機，要如何能適應愈多人，愈開啟信心，愈接近大法的根機，這樣佛陀開始就會說。所以，不會為了愚癡、無智之人，佛法，就不說。同樣會說，就是要等待根機更加成熟。
今會中無數求道者
曾見諸佛
宿福非淺善根成熟
一聞大道
即勇於承擔
皆是智慧超拔
入耳即信
敬信者廣
今，現在。會中無數求道者，「曾見諸佛」，也是有見過佛，所以「宿福非淺，善根成熟，一聞大道，即勇於承擔」。這是向佛，安慰佛陀說：這些人，大多數的人，其數有百千無量阿僧祇，有很多人過去生，已經與佛有這樣過的因緣，也聽過了不少佛的法，也曾經有修行，一路過來，現在的根機將要成熟了。所以，佛陀若能趕緊，將此大法說出來，那就是「一聞大道」，讓大家趕緊聽到，一接觸到，大家就能啟大心、大智、大信力，就懂得要勇於承擔。若願意承擔，表示這些人，智慧已經非常超越了。這樣的人在會中也不少。
像這樣的人，法出自佛的口，就是入到人人的耳根裡，所以這大道法「入耳即信」。所以佛不必擔心，只要佛陀將此法趕緊說出來，大家已經開啟大心，懂得勇於承擔，所以，大家聽進去，一定能敬信。
佛陀對舍利弗有信心，所以他就故意「止！止！」。他相信舍利弗能鍥而不捨，還是能再追求，不會佛陀說：「止，停止，停止。」他就不敢再問，不會這樣。佛相信舍利弗，一定會再懇切請求。這叫做師徒之心很契合。倘若佛陀若說：「止！止！不須復說。」大家就這樣停止下來，這個大法就無法這樣宣導出去。
所以每次若讀到這段經文，總是覺得到很歡喜。這種的契合心機，這是很難得。
當為生信者說
則損者少 益者多
縱有不信
以結信受之緣
說則雙益
止則雙損
所以在此處「當為生信者說」，對這些能生信心的人說，「則損者少，益者多」。
損，何謂損？前面我們說過了，他若是懷疑，他不只是自己不肯信受，反過來邪思、邪見，就去執行邪法。對自己有損，還會去損害他人。這就是佛陀最考慮的。
但是舍利弗向佛所說的，就說那樣的人比較少，所以「損者少，益者多」。雖然在場也有不信之人，也已結這個信受之緣。雖然不信，沒有很瞭解，這個法讓他聽起來，也為他撒一顆種子，將來也有那個因緣可以接受。
所以，「說則雙益，止則雙損。」開始說！說就是雙方都有利益，好樂佛法的人，在追求的人有利益，能夠趕緊聽到大法，當然大家能信受奉行；少數之人，雖然他還有疑，不過為他種了未來能接受的緣，所以這樣也是有利益。
若這樣，「說則雙益，止則雙損」，真正想要聽的就沒有聽到。因為佛陀「止！止！不須復說。」就停止了，沒有聽到了，這樣不是受損嗎？這是幸好舍利弗有那智慧。當然，佛陀絕對不會為此就停止。這是在這法會上很精彩的一番對答，很歡喜。
「凡人不信佛言」，不相信佛的話，「反造毀謗之業，則墮地獄，豈可說法令人招苦」。
凡人不信佛言
反造毀謗之業
則墮地獄
豈可說法令人招苦
其實，佛陀就是不希望，因為不信法而生毀謗。他不信，若能不毀謗，只是自己障礙，這樣業會比較輕，倘若去障礙他人，那就是墮地獄。所以因此，佛陀就不輕易將大法說出來。
驚疑不毀其障猶輕
增慢之流怨生於心
言謗於口
必墮地獄深坑
不惟無益而且有損
這就是驚疑，但是不毀，像這樣「其障猶輕」，就比較輕，只對自己障礙而已，沒有去障礙別人。最怕的，就是「增上慢」，不只是懷疑，他還要把自己不對的見解，再去傳給別人。這種因為他「怨生於心」，自然「言謗於口」，這個心、口、意，都開始起著這種因為懷疑，所以生起了怨；因為怨，所以他就毀謗。若如此，「必墮地獄深坑」。這不但無益而且有損，這是佛陀的考慮。所以他但願讓大家，稍微心冷靜一下，「止！止！不須復說。」稍冷靜一下，這是佛陀的用意。
各位菩薩，學佛，真正我們要很用心！無論是說話，或者是請法，我們要輕重分得清楚，求法的心要懇切。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Right Moment to Awaken (觀機信力適應機宜)
Date: March. 12. 2014
“Lack of faith gives rise to doubts, obstructs the Path and hinders goodness. Faithfully accept and practice the Path, and the Path will be great. He observes capabilities and the power of faith to [give teachings] accordingly. Those who make great aspirations attain the benefits of great teachings.”
This is telling everyone that the most important part of learning the Buddha’s Way is having faith. If we have not faith, we may easily give rise to doubts. Having doubts about the Right Dharma is very harmful. Not only do doubts stop our spiritual roots from growing, they also obstruct virtuous practices. If we receive teachings but have no faith, we will give rise to doubts, which obstruct [our own practice]. If we then spread our doubts to others, we will also obstruct their roots of goodness. This is how we obstruct ourselves and others. First we obstruct ourselves, then we obstruct others. So, we must be firm in our faith in order to accomplish our spiritual practice and also guide others.
So, faith alone can determine whether we benefit or harm others. If we “faithfully accept and practice the Path,” then “the Path will be great”. The Buddha told His disciples that if they faithfully accept and practice the teachings, naturally their road would be broad. The Buddha, out of His compassion, taught according to sentient beings’ capabilities and faith giving great, average or limited teachings. This was all for the sake of helping sentient beings establish faith, so they would not be harmed. Thus they would not harm themselves and would benefit others. This is the most important piece of wisdom that Buddha used in teaching according to capabilities.
Therefore, “He observed capabilities for the right opportunity” to help everyone form aspirations based on their capacities. For those with great capabilities, the Buddha gave great teachings that they could accept so they would quickly form great aspirations. Great aspirations [are vows to] benefit oneself and others. Practicing the teachings of the great path brings great benefits. This depends on our faith. Our faith affects how we walk the Buddha-path. To accommodate our capabilities, the Buddha paved many paths for us to choose from. But at this moment, the Buddha wanted everyone to gather on the great Bodhi-path, a straight path that will take us directly to Buddhahood. This is why the Buddha gave the Lotus teachings.
As I have said before, at that time, when Sariputra made this request, the Buddha said to him,the Buddha said to him, “Stop, stop, there is no need to speak further.”For now, He was going to stop speaking.He would not speak further because if He continued, those without faith would give rise to doubts.
Heavenly beings and humans in all the worlds did not yet have the capability for through understanding.The great teachings, the most complete Dharma, teaches them to set aside their limited sense of self.But getting people to set aside their limited sense of self and selfish affections is really very difficult.But because He was compassionate and wise, the Buddha hoped these people could enthusiastically seek the great teachings.
So at this point, He deliberately said, “Stop, stop, there is no need to speak further.”
Each time I come to this part of the text, I feel especially joyful.I delight in the Buddha’s wisdom and compassion.He inspired wisdom through compassion.He made those enthusiastically seeking Dharma wait a little longer so that.He could warn the curious people not to be shocked or have doubts.
But Sariputra was very eager to receive teachings.So, as the sutra states, “Sariputra again addressed the Buddha by saying,” “Would-Honored One, I only pray that you will speak it,”
The Buddha said, twice in a row, “Stop, stop there is no need to speak furthere.”So, Sariputra also said, twice in a row, “I only pray that you will speak it.”
“For what reason?”Why?“In this assembly were countless, hundreds of thousands of millions of billions of asankya sentient beings.”
At this time, their minds had already given rise to admiration for the Dharma, for the teaching the Buddha was about to give.There were countless hundreds of thousands of millions of billions of asankyas.This is a lot of people.By saying this, He was telling the Buddha that those He was worried about, those who might be shocked and doubtful were very few in number.The vast majority now were enthusiastic about and genuinely admired the Buddha-Dharma.
So, he asked the Buddha to quickly give this teaching.He repeatedly asked the Buddha to speak it.Since stopping was a serious matter, he made an urgent plea.Clearly, the moment for awakening was ripe.If the sunlight is not hidden because of those without sight, why should the Buddha’s teaching be silenced because of those who are ignorant?
“Repeatedly asked” was to repeatedly say, “I only pray that you will speak it.”
Why would Sariputra so sincerely repeat his request?Because the Buddha said, “Stop, stop, there is no need to speak further.”The Buddha did not only respond once.
“Stop” was said twice.“Do not speak, do not speak” mean He wanted Sariputra to stop.
This was a very serious matter.So, when Sariputra heard this, he felt a great sense of urgency.He urgently felt that if the Buddha did not give complete teachings and stopped at this point, their loss would be great.
So, when Sariputra immediately made this request, he also repeated himself.He pleaded with genuine sincerity.Clearly, their capabilities had gradually matured enough for them to attain realizations.He pleaded with genuine sincerity. Clearly, their capabilities had gradually matured enough for them to attain realizations. Take the sun for example; it regularly rises every day. It will never not rise on account of people who cannot see it. That will never happen. So, the Buddha will definitely say what must truly be said. Before giving teachings, He observed people’s capabilities to see how He could accommodate the most people, inspire their faith and increase their capability to comprehend the great teachings. Then, He would begin to speak. So, the Buddha would not cease teaching on account of foolish and ignorant people. He kept teaching but waited for their capabilities to be more mature.
“At this assembly, there were numerous seekers of the Path who, in the past, had encountered all Buddhas. Their blessings from past lifetimes were not slight and their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities], for they all had superior wisdom. When [teachings] entered their ears, they believed. Many people had this sincere faith.”
At this assembly, there were numerous seekers of the Path who “in the past, had encountered Buddhas”. Thus, “their blessings from past lifetimes were not slight”. “Their roots of goodness had matured. So upon hearing the great path, they courageously shouldered responsibilities”. These words were used to comfort the Buddha, telling Him that the majority of people, an infinite, countless number of them, had already created these affinities with the Buddha in their past lives. They had heard a lot of Buddha-Dharma and had also engaged in spiritual practice up until that moment. Now, their capabilities were about to mature. So, if the Buddha could quickly give these great teachings, then “upon hearing the great path”, upon coming in contact with it, they would awaken a strong aspiration, great wisdom and great faith and would be brave enough to shoulder responsibilities. If they were willing to shoulder responsibilities, that meant their wisdom was already extraordinary. There were many people like this at the assembly.
For people like this, teachings from the Buddha’s mouth would directly enter their ears. When these great teachings “entered their ears, they believed”. So, the Buddha did not need to worry. He only had to quickly give the teaching because they had already developed a strong will and would courageously shoulder responsibilities. So, when they listened to the Dharma, they could respect and believe in it. The Buddha had confidence in Sariputra. So, He deliberately said, “Stop, stop”. He had faith that Sariputra would be persistent, that he would continue to ask. Just because the Buddha said, “Stop, stop” that did not stop Sariputra from asking again. The Buddha had faith that Sariputra would continue to sincerely request teachings. So, the minds of the teacher and the student were in harmony.
If the Buddha were to say “Stop, stop, there is no need to speak further” and everyone really did stop, then the great Dharma would not have been transmitted. Each time I read this portion of the sutra, I always feel very joyful. For these minds to be in sync is truly rare.
“Please speak it for those who have faith because few will be harmed by it, and many will benefit. Even for those who do not believe in it, affinities are created for future faithful acceptance. By teaching, both benefit. By stopping, both are harmed”.
So here, “speak it for those who have faith” is asking Him to speak to those who have faith. “Few will be harmed by it, and many will benefit”. What kind of harm? We have discussed this before. If people have doubts, not only would they refuse to faithfully accept the teachings, contrarily, with aberrant thoughts and views, they would engage in negative practices. This would be harmful to themselves, as well as others. This was what the Buddha was most concerned about.
But Sariputra told the Buddha that there were few people like this. Thus, “few will be harmed by it,” and “many will benefit.” Even if some who were present did not have faith, they were still creating the conditions for faithful acceptance [in the future.] Although they did not have faith or understanding, if they were allowed to listen to this teaching, that would be like sowing a seed that creates future conditions for acceptance.
So, “By teaching, both benefit. By stopping, both are harmed.” If He began to teach, both sides would benefit. Those who were enthusiastic about the Dharma, those who sought it, would benefit. If they could quickly listen to great teachings, of course they could faithfully accept and practice them. For the minority, although they still had doubts, this would plant conditions for them to accept the Dharma in the future. So this way, it would still benefit them. In this case, “by teaching, both benefit” and “by stopping, both are harmed.” Those who really wanted to hear the teachings would not get to hear it because He said, “Stop, stop, there is no need to speak further.” So, He stopped If they did not hear the teachings, wouldn’t they suffer harm?
Fortunately, Sariputra was wise, so of course the Buddha did not really stop. This was one of the Dharma-assembly’s most exciting dialogues. It is very delightful. “Ordinary people who do not believe the Buddha’s words, those who did not believe him, may slander [the Dharma], create karma and thus fall into hell.So, how could one expound Dharma that would lead people to bring suffering upon themselves?”
Indeed, the Buddha did not want people to slander the Dharma a due to lack of faith. If people had no faith but did not slander the Dharma, they would only hinder themselves. Their karma would be less severe If they obstruct other people, then they will fall into hell.
Therefore, the Buddha did not easily give great teachings. If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will certainly fall into the depths of hell. Not only is there no benefit, there is harm.
These were people who felt shock and had doubts but did not slander thus, “their obstruction was slight.”They only obstructed themselves and not others. The most fearful were those with “overbearing arrogance”. Not only did they have doubts, they also transmitted their misunderstanding to other people because they had “given rise to resentment”. Naturally, “verbal slander” would follow. Their minds, mouths and thoughts would, because of their doubts, give rise to resentment.
Out of resentment, they commit slander. In this way, “they will certainly fall into the depths of hell.” “Not only is there no benefit, there is harm.” This is what the Buddha took into consideration, so He wanted to help everyone calm their minds for a moment. “Stop, stop, there is no need to speak further.” Calming them down for a moment was the Buddha’s intention.
Fellow Bodhisattvas we must mindfully stud the Buddha’s teachings. In speaking or requesting teachings, we must clearly [understand the situation.] In seeking the Dharma, we must be sincere. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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