20140313《靜思妙蓮華》勤加精進 發勇猛心
⊙「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」
⊙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。
⊙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，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說則能敬信。」《法華經方便品第二》
⊙五根：信根、精進根、念根、定根、慧根。
⊙勤加精進，發勇猛心，相續不捨，故名猛利。
⊙智慧明瞭：三學中之二法也。攝亂意為定，觀照事理為慧。佛果大菩薩，定慧為明本。
【證嚴上人開示】
「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」
言緩意迫
輕重漸及
佛慈而威
運悲啟智
也就是要告訴大家，佛陀前面就已經與舍利弗，這樣互相對答，舍利弗懇求佛陀，趕緊將一乘大法，能向大家普及開示，但是佛陀一再：「止！止！不須復說。」想要瞭解法的人，很迫切，好樂聽聞，卻是，在這段最緊要，人人那個求法的心很迫切，卻是佛陀言緩，緩下來了。為什麼呢？因為還有很多人，人、天，聽了之後，必定會再生懷疑的心。這是佛陀開始緩慢下來之意。
所以「輕重漸及」。瞭解大家求法的心是很迫切，或者是對法輕視。若是輕法，對教、教育，就會有慢心。這是佛陀，他觀機，這種急與緩，在這之間，意思「佛慈而威，運悲啟智」。
若每一次這段文，就令我很震撼，真的佛陀的慈心。但是，「止！止！不須復說。」這也有含意嚴厲的成份存在。因為，佛陀四十多年來在說法，到了法華會之時，佛陀在讚歎諸佛的法甚深微妙，佛陀所得的心懷，竟然有人會懷疑。所以佛陀在此時，雖然用很慈祥的形態，卻也有一點嚴厲對待，所以「佛慈而威」。你們既不相信，我何必說呢？這是在慈悲中，帶著威嚴。
不過，這是最重要，就是佛陀「運慈啟智」。佛陀不希望眾生因為對法有疑，而生起毀謗。
雖然是同在這個場合之中，大家慢慢慢慢也懂得要捨「小」，能要求「大」。因為開始要捨掉小乘，獨善其身，也開始知道要兼利他人，不過，這個心，兼利他人的心，還有一點懷疑。或者是少部分的人，獨善其身，還以為他已經有所得，佛法他已經都很瞭解了，有所得，所以，對他說要再如何精進，要如何更上一層樓，他並沒有很積極。所以，有的人還有驚疑：難道佛陀過去所說的，我所修的，不對嗎？所以，這全都是在驚疑之中。
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
雖然這些有驚、有疑，擔心過去佛陀所說的法不正確，懷疑自己過去所修的，是不是對自己有益？雖然有這樣，不過，他還是對佛尊重，有驚疑，還未毀謗，所以「驚疑不毀」。雖然心尚未很信服，但是也還未去毀謗。
若無毀謗，他的障礙還是輕。意思就是說，造業的機會還沒有很多。雖然心不服，但是沒有去障礙別人，對他自己也沒有那麼重的障礙。雖然他尚未生毀謗，不過，他的心還是不服。
只要心有不服，「言謗於口」，很自然謗法的話，就出於他的口；心若這樣想，就出於他的口中。佛陀最擔心這些人。「謗法障善」，毀謗此法是不對的，障礙他人去行善，所以如此「必墮地獄」。所以，若是舍利弗來啟請，佛陀就很輕易說出來，這樣不但無益，還有損。
當然，佛陀是不捨眾生。雖然他的心還未十分信服，在此同樣佛陀會說，只是將時間較緩一下，讓這些人能較冷靜來思考，啟發了這分信服之心。所以，佛陀用心良苦啊！
我們若再反覆這段經文，我們說：「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。」
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》
佛陀這樣緩下來，卻是舍利弗真正迫切，求法的心很迫切，所以舍利弗趕緊又再求佛：「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》
舍利弗還是來求：佛陀要說！舍利弗是代表大家的心意，求法的心很懇切。心無雜念，一心祈求，這叫做「唯願」，內心唯一的祈求說此真實法。
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》
為什麼呢？舍利弗又說：「所以者何？是會無數百千萬億阿僧祇眾生」，因為這大會中有這麼多的人，百千萬億，那是很多，無量數，無量數稱為阿僧祇，阿僧祇眾生，無量數無量數的人人，「曾見諸佛，諸根猛利」。
舍利弗所表達的就是，這麼多人，無量阿僧祇的眾生，這麼多，同樣「曾見諸佛」，同樣見過了諸佛；過去生的過去生，見過了諸佛。「諸根猛利，智慧明瞭」，有很多人都已經在諸佛的道場，也有修行，他們的根機也是很猛利，人人的智慧都是很明瞭，非常清楚。「聞佛所說，則能敬信」，這些人應該都能接受。
何謂「諸根猛利」？諸根，也就是我們在，「三十七助道品」所說的，「五根、五力」。
五根：
信根、精進根
念根、定根
慧根
「五根」第一，就是信根。常常說，「信為道源功德母」。我們要知道要入佛門，第一，就是要有「信」，而且真正能體會佛的真實法，要大根、大信，廣大深遠的信根才行。所以，這信根要廣、要深，這是「信」。
再來是要勤，勤就是精進，「精進根」。學佛，光是信，光是說，都沒有用。我相信，我瞭解，我能說。但是，相信、瞭解、能說，都沒有去身體力行！要知道耕田，只懂得耕田，不會播種子，如何能有稻種生長起來呢？如何收穫，有稻穗能收穫呢？這是不可能啊！
所以，儘管你知道五榖雜糧的種植方法，但是你沒有去撒，五榖雜糧的種子；你撒下去，你也沒有用心耕耘、照顧。若如此，怎能修行？所以必定要精進，這叫做「勤」——精進力的根。
還有「念根」。我們要心心念念，這念要很堅定的念，不只是堅定，還不能偏差。我們常常說：「差之毫釐，失於千里。」一點的無明，一點的差錯，從此開始墮落六道。這我們過去也說過，所以我們的念頭要照顧好，顧好我們的心念，這叫做「念根」。
再來，定，「定根」。我們的心要定，我們常說：「發心如初，成佛有餘。」我們每天每天的心，就如我們初發心那念心，很正確那念初發的信心。若能如此，要成佛就容易了。
有定力，你才能與道會合，很純真的智慧才能產生。否則，我們學很多、說很多，只不過是佛法的常識而已。真真正正入我們的心，扎根下去的還沒有，就如水上的浮萍般，沒有根。所以我們必定要有定根。
所以，上面所說的「諸根」，「諸根」就是智慧，我們的根要讓它深。「五根、五力」，有五根，還要有五力，讓根能夠很深下去，這樣叫做「諸根猛利」，諸根智慧產生，一切善法能夠這樣滋長起來。這就是我們，要真真正正要去追求的。
勤加精進
發勇猛心
相續不捨
故名猛利
所以，舍利弗說這個道場中，很多人都是「諸根猛利」。諸根，剛才說的「五根、五力」。我們大家還在學，人人還是在學地，在有學的凡夫地，所以我們應該「勤加精進」，我們要勤，要再加強我們精進，「發勇猛心」。
我們學佛就要學這分勇猛，不是為自己的自私，瞭解常識，不是只在瞭解常識而已，我們要學的是真正信根，「五根、五力」真正要入心，扎根下去。所以，我們一定要，「發勇猛心，相續不捨」。我們要念念，前念、後念，念念相續，不要捨離我們這分發心。
當初發心那念最初的願，我們不要讓它停息下來，所以叫做「相續不捨」。「故名猛利」意思就是，「勤加精進，發勇猛心，相續不捨」，這叫做「諸根猛利」。讓我們的心能很深，扎入我們的內心，這樣才能「智慧明瞭」。
智慧明瞭
三學中之二法也
攝亂意為定
觀照事理為慧
佛果大菩薩
定慧為明本
「三學」，大家知道這個名詞，就是「三無漏學」：戒、定、慧。「三無漏學」中，智慧與定，是「三學」其中的二項，它能攝意，把我們亂掉的心意，讓它定下來。
我們信根要能定下來，「五根、五力」能定下來，也是要靠戒、定、慧。這就是我們大家修行，往佛的方向行，要接近佛，現在我們在修因，就是期待能得果。所以，這就是「定、慧，」為我們的明本——明瞭的根本。
所以智慧、定力，這就是要讓我們能明明了徹，迴光返照，我們的自性真如，真如自性能夠顯現。佛陀的教法，大菩提直道，我們要勤行精進。所以，不捨眾生，自利兼利他人，這是我們學佛最重要的。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Advance and Be Courageous(勤加精進發勇猛心)
Date: March. 13. 2014
His words were slow, but they felt an urgency. He understood whether they belittled, valued or had a gradually learn the Dharma. The Buddha was kind yet commanding; He exercised compassion to inspire their wisdom.
This reminds us of the earlier dialogue between the Buddha and Sariputra. Sariputra had sincerely asked the Buddha to immediately reveal the teachings of the One Vehicle Dharma to everyone. However, the Buddha kept saying, “Stop, stop, there is no need to speak further.” Those who wanted to understand the Dharma felt a great sense of urgency and desired to listen to teachings.
But at this crucial moment, when they sought the Dharma with great urgency, the Buddha responded by slowing down. Why was that? Because many humans and heavenly beings, after listening to teachings, would certainly give rise doubts again. This is why He started to slow down. So, “He understood whether they belittled, valued or had to gradually learn the Dharma.” He observed whether they sought the Dharma with great urgency or whether they took it lightly. If they belittled the Dharma, their arrogance meant [they would took down on] the teachings. This is how the Buddha observed their capabilities. He met this sense of urgency with delay because “the Buddha was kind yet commanding. He exercised compassion to inspire their wisdom.”
Every time I read this passage, I am deeply shaken by the Buddha’s loving-kindness. But, “Stop, stop, there is no need to speak further” showed that He still had an authoritative presence. Even though He had taught for over 40 years, by the time the Lotus Dharma-assembly was held, the Buddha had praised the Dharma as extremely profound, subtle and wondrous. Yet people still doubted the [Dharma] He attained.
So at this moment, though the Buddha was very kind, He was also strict with them. So, “the Buddha was kind yet commanding.” If they did not have faith, why would He give those teachings? Within His loving-kindness, there is a sense of authority. But most important was the way the Buddha “exercised compassion to inspire their wisdom.” The Buddha did not want sentient beings to have doubts about the Dharma and thus give rise to slander. While gathered at this assembly, everyone gradually began to set aside the “small” to seek the “great”. They set aside the Small Vehicle of practicing only for their own benefit, and learned that they must also benefit others.
However, this aspiration to benefit others still contained traces of doubt. And a small number of people who practiced only for their own benefit believed that they were already accomplished and that they really understood the Buddha-Dharma.So, when they were told to be more diligent and to reach the next level, they were not very motivated.Some people were even shocked and had doubts.“Could what the Buddha taught in the past and what I had been practicing be incorrect?”This was their doubtful and doubtful reaction.
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 surely fall into the depths of hell.Not only is there no benefit, there is harm.
They felt shocked and had doubts; they worried that the Buddha’s past teachings were incorrect and wondered whether their past spiritual practices had been beneficial.But despite all this, they still respected the Buddha .In the face of shock and doubts, they still did not commit slander.So, “shock and doubt did not lead to slander”.Though they did not have faith or acceptance, they still did not commit slander.If they did not commit slander, then their obstructions were slight, which meant they were less likely to create karma.Though they were unconvinced, they did not obstruct the paths of others and did not create serious obstructions for themselves.
Although they had not committed slander, they remain unconvinced.As long as they remain unconvinced, [they might give rise to] “verbal slander”,Slanderous words about the Dharma might spontaneously emerge from their mouths.The thoughts in their minds would be expressed through words.The Buddha worried most about these people.
“Slandering the Dharma obstructs goodness.”It is wrong to slander the Dharma and to obstruct others from doing good deeds.Doing so, “they would surely fall into hell”.
So, if the Buddha readily gave teachings when Sariputra requested it, not only would it not be unbeneficial, it would be harmful.Of course, He did not give up on sentient beings.Even though they did not fully believe in and accept [teachings] the Buddha would still teach them.He just had to delay for a while, so they could calmly contemplate and be inspired to faithfully accept [the teachings].So, the Buddha agave this a lot of thought.
Let us review this passage of the sutra again.“At that time, the Buddha told Sariputra,.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.”
At this point, the Buddha slowed down.But Sariputra sought teachings with great urgency.So, he immediately pleaded with the Buddha, “Would-Honored One, I only pray that you will speak it;”Sariputra pleaded with the Buddha to speak.Sariputra spoke on everyone’s behalf, gave voice to their sincere desire for the Dharma.With no discursive thoughts, he wholeheartedly prayed.So, he said, “I only pray.”His only desire was for the Buddha to teach the True Dharma.
For what reason?In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas.Their capabilities are sharp, and their wisdom is clear.As they listen to what the Buddha says, they are able to respect and believe it.
Why was this?Sariputra then said, “For what reason?”“In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings.”There were so many people at this assembly, hundreds of thousands of millions of billions.There were so many people at this assembly, hundreds of thousands of millions of billions. Asankya means very many, countless. So, asankya sentient beings means infinite, countless people, who “have, in the past, seen all Buddhas. Their capabilities are sharp”. Sariputra was trying to explain that asankya sentient beings, so many people, had in “in the past, seen all Buddhas”. They had, in their past lifetimes, seen all Buddhas. “Their capabilities are sharp, and their wisdom is clear”.
Many of them had already engaged in spiritual practice by following all Buddhas. So, their capabilities were also very sharp, and their wisdom was very clear. They had a very clear understanding. “As they listen to what the Buddha says, they are able to respect and believe it”. So, these people could probably accept teachings.
What does “their capabilities were sharp” mean? Capabilities refer to the Five Spiritual Roots and Five Powers mentioned in the 37 Practices to Enlightenment.
The Five Spiritual Roots: Root of Faith, Root of Diligence, Root of Thought, Root of Samadhi and Root of Wisdom.
The first of the Five Roots is the Root of Faith. “Faith is the source of the Way, mother of merits”. If we want to enter the Buddha-door, first we must have “faith”. To truly realize the Buddha’s true teachings, we need great roots and great faith. We need a deep and far-reaching Root of Faith. This is “faith”.
Next, we must be eager and develop diligence, the Root of Diligence. When we learn the Buddha’s Way, just believing in and talking about it is useless. “I have faith; I understand; I can talk about it”. But this does not mean we put it into practice. If we know how to cultivate fields but do not sow the seeds, how could we produce rice? How could there be any rice to harvest? That would be impossible. So, if we only know how to plant and raise crops but do not actually sow seeds, or if we sow the seeds but do not carefully cultivate and care for them, how could we engage in spiritual cultivation? So, we must be diligent. This is the Root of Diligence.
Next, there is the Root of Thought. Our every thought must be very firm. We must not only be firm, we must also avoid going astray. We often say, “A slight deviation takes us far off-course” that tiny bit of ignorance, that diny deviation. From then on, we are trapped in the Six Realms. We have talked about this before. So, we must take care of our minds and our every thought. This is the Root of Thought. Next comes Samadhi, the Root of Samadhi. Our minds must be in Samadhi.
We often say, “if we maintain our original aspiration, we will surely attain Buddhahood”. Each and every day, if our mindset is the same as when we formed our initial aspirations, if we have that same level of faith, then attaining Buddhahood will be easy. Only with Samadhi can we unite with the Way and give rise to pure wisdom. Otherwise, however much we learn or share, we still only have knowledge of the Buddha-Dharma. It has not deeply penetrated and taken root in our hears; it is just floating on the surface, with no roots.
So, we must have the Root of Samadhi. The “capabilities” in “their capabilities are sharp refers to wisdom by having deep roots. Once we have the Five Roots, we need the Five Powers to strengthen our capabilities. Then our “capabilities are sharp.” When our capabilities and wisdom grow, we nurture and develop good practices. This is what we truly seeking.
Diligently advance forward. Be courageous and never let go of [these aspirations] this is what it means to be sharp.
Sariputra has said that at the assembly, there are many whose “capabilities are sharp.” “Their capabilities” include the aforementioned. Five Spiritual Roots and Five Powers. We are still learning; we are still at the unenlightened state of learning. So, we should “diligently advance forward.”
We must be earnest and intensify our diligence. “Be courageous.” When we learn the Buddha’s Ways, we must develop courage. We are not doing it for ourselves, to grow in knowledge. This is about more than just learning facts; we are learning to develop the Root of Faith. We must take the Five Spiritual Roots and Five Powers into our hearts and make sure they become deeply rooted.
So, we must “be courageous and “never let go of [these aspirations] with our every thought, every prior thought, every subsequent thought, we must hang on to our aspirations. We must never let go of the vows we made at the moment we first formed our aspirations. Thus, we “never let go of [these aspirations]”.
This is what it means to be “sharp.” We must diligently advance forward, be courageous, and never let go of [these aspirations.] Then “[our] capabilities are sharp;” they are deeply rooted and fixed in our hearts. Only then can we have “wisdom [that] is clear.”
“Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”
As you all know, the Three Studies are the Three Flawless Studies of precepts, Samadhi and wisdom. Among the Three Flawless Studies, wisdom and Samadhi are two methods that can help us train our minds and subdue our scattered thoughts. Our faith must be deeply-rooted. To deepen our Five Spiritual Roots and Five Powers, we rely on precepts, Samadhi and wisdom. This is our spiritual practice. We head in the direction of the Buddha to draw near Him. Right now we are creating these causes and we look forward to attaining the fruits. So, Samadhi and wisdom are the [foundation for] clear understanding.
So, wisdom and Samadhi help us develop clear understanding and clearly illuminate our nature of True Suchness, so our intrinsic self-nature can be revealed. The Buddha’s teachings, this great, straight Bodhi-path, must be diligently practiced. So, we must not abandon sentient beings; in benefiting ourselves, we must also benefit others. This is the most important part of learning the Buddha’s Way. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」
⊙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。
⊙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，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說則能敬信。」《法華經方便品第二》
⊙五根：信根、精進根、念根、定根、慧根。
⊙勤加精進，發勇猛心，相續不捨，故名猛利。
⊙智慧明瞭：三學中之二法也。攝亂意為定，觀照事理為慧。佛果大菩薩，定慧為明本。
【證嚴上人開示】
「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」
言緩意迫
輕重漸及
佛慈而威
運悲啟智
也就是要告訴大家，佛陀前面就已經與舍利弗，這樣互相對答，舍利弗懇求佛陀，趕緊將一乘大法，能向大家普及開示，但是佛陀一再：「止！止！不須復說。」想要瞭解法的人，很迫切，好樂聽聞，卻是，在這段最緊要，人人那個求法的心很迫切，卻是佛陀言緩，緩下來了。為什麼呢？因為還有很多人，人、天，聽了之後，必定會再生懷疑的心。這是佛陀開始緩慢下來之意。
所以「輕重漸及」。瞭解大家求法的心是很迫切，或者是對法輕視。若是輕法，對教、教育，就會有慢心。這是佛陀，他觀機，這種急與緩，在這之間，意思「佛慈而威，運悲啟智」。
若每一次這段文，就令我很震撼，真的佛陀的慈心。但是，「止！止！不須復說。」這也有含意嚴厲的成份存在。因為，佛陀四十多年來在說法，到了法華會之時，佛陀在讚歎諸佛的法甚深微妙，佛陀所得的心懷，竟然有人會懷疑。所以佛陀在此時，雖然用很慈祥的形態，卻也有一點嚴厲對待，所以「佛慈而威」。你們既不相信，我何必說呢？這是在慈悲中，帶著威嚴。
不過，這是最重要，就是佛陀「運慈啟智」。佛陀不希望眾生因為對法有疑，而生起毀謗。
雖然是同在這個場合之中，大家慢慢慢慢也懂得要捨「小」，能要求「大」。因為開始要捨掉小乘，獨善其身，也開始知道要兼利他人，不過，這個心，兼利他人的心，還有一點懷疑。或者是少部分的人，獨善其身，還以為他已經有所得，佛法他已經都很瞭解了，有所得，所以，對他說要再如何精進，要如何更上一層樓，他並沒有很積極。所以，有的人還有驚疑：難道佛陀過去所說的，我所修的，不對嗎？所以，這全都是在驚疑之中。
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
雖然這些有驚、有疑，擔心過去佛陀所說的法不正確，懷疑自己過去所修的，是不是對自己有益？雖然有這樣，不過，他還是對佛尊重，有驚疑，還未毀謗，所以「驚疑不毀」。雖然心尚未很信服，但是也還未去毀謗。
若無毀謗，他的障礙還是輕。意思就是說，造業的機會還沒有很多。雖然心不服，但是沒有去障礙別人，對他自己也沒有那麼重的障礙。雖然他尚未生毀謗，不過，他的心還是不服。
只要心有不服，「言謗於口」，很自然謗法的話，就出於他的口；心若這樣想，就出於他的口中。佛陀最擔心這些人。「謗法障善」，毀謗此法是不對的，障礙他人去行善，所以如此「必墮地獄」。所以，若是舍利弗來啟請，佛陀就很輕易說出來，這樣不但無益，還有損。
當然，佛陀是不捨眾生。雖然他的心還未十分信服，在此同樣佛陀會說，只是將時間較緩一下，讓這些人能較冷靜來思考，啟發了這分信服之心。所以，佛陀用心良苦啊！
我們若再反覆這段經文，我們說：「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。」
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》
佛陀這樣緩下來，卻是舍利弗真正迫切，求法的心很迫切，所以舍利弗趕緊又再求佛：「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》
舍利弗還是來求：佛陀要說！舍利弗是代表大家的心意，求法的心很懇切。心無雜念，一心祈求，這叫做「唯願」，內心唯一的祈求說此真實法。
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》
為什麼呢？舍利弗又說：「所以者何？是會無數百千萬億阿僧祇眾生」，因為這大會中有這麼多的人，百千萬億，那是很多，無量數，無量數稱為阿僧祇，阿僧祇眾生，無量數無量數的人人，「曾見諸佛，諸根猛利」。
舍利弗所表達的就是，這麼多人，無量阿僧祇的眾生，這麼多，同樣「曾見諸佛」，同樣見過了諸佛；過去生的過去生，見過了諸佛。「諸根猛利，智慧明瞭」，有很多人都已經在諸佛的道場，也有修行，他們的根機也是很猛利，人人的智慧都是很明瞭，非常清楚。「聞佛所說，則能敬信」，這些人應該都能接受。
何謂「諸根猛利」？諸根，也就是我們在，「三十七助道品」所說的，「五根、五力」。
五根：
信根、精進根
念根、定根
慧根
「五根」第一，就是信根。常常說，「信為道源功德母」。我們要知道要入佛門，第一，就是要有「信」，而且真正能體會佛的真實法，要大根、大信，廣大深遠的信根才行。所以，這信根要廣、要深，這是「信」。
再來是要勤，勤就是精進，「精進根」。學佛，光是信，光是說，都沒有用。我相信，我瞭解，我能說。但是，相信、瞭解、能說，都沒有去身體力行！要知道耕田，只懂得耕田，不會播種子，如何能有稻種生長起來呢？如何收穫，有稻穗能收穫呢？這是不可能啊！
所以，儘管你知道五榖雜糧的種植方法，但是你沒有去撒，五榖雜糧的種子；你撒下去，你也沒有用心耕耘、照顧。若如此，怎能修行？所以必定要精進，這叫做「勤」——精進力的根。
還有「念根」。我們要心心念念，這念要很堅定的念，不只是堅定，還不能偏差。我們常常說：「差之毫釐，失於千里。」一點的無明，一點的差錯，從此開始墮落六道。這我們過去也說過，所以我們的念頭要照顧好，顧好我們的心念，這叫做「念根」。
再來，定，「定根」。我們的心要定，我們常說：「發心如初，成佛有餘。」我們每天每天的心，就如我們初發心那念心，很正確那念初發的信心。若能如此，要成佛就容易了。
有定力，你才能與道會合，很純真的智慧才能產生。否則，我們學很多、說很多，只不過是佛法的常識而已。真真正正入我們的心，扎根下去的還沒有，就如水上的浮萍般，沒有根。所以我們必定要有定根。
所以，上面所說的「諸根」，「諸根」就是智慧，我們的根要讓它深。「五根、五力」，有五根，還要有五力，讓根能夠很深下去，這樣叫做「諸根猛利」，諸根智慧產生，一切善法能夠這樣滋長起來。這就是我們，要真真正正要去追求的。
勤加精進
發勇猛心
相續不捨
故名猛利
所以，舍利弗說這個道場中，很多人都是「諸根猛利」。諸根，剛才說的「五根、五力」。我們大家還在學，人人還是在學地，在有學的凡夫地，所以我們應該「勤加精進」，我們要勤，要再加強我們精進，「發勇猛心」。
我們學佛就要學這分勇猛，不是為自己的自私，瞭解常識，不是只在瞭解常識而已，我們要學的是真正信根，「五根、五力」真正要入心，扎根下去。所以，我們一定要，「發勇猛心，相續不捨」。我們要念念，前念、後念，念念相續，不要捨離我們這分發心。
當初發心那念最初的願，我們不要讓它停息下來，所以叫做「相續不捨」。「故名猛利」意思就是，「勤加精進，發勇猛心，相續不捨」，這叫做「諸根猛利」。讓我們的心能很深，扎入我們的內心，這樣才能「智慧明瞭」。
智慧明瞭
三學中之二法也
攝亂意為定
觀照事理為慧
佛果大菩薩
定慧為明本
「三學」，大家知道這個名詞，就是「三無漏學」：戒、定、慧。「三無漏學」中，智慧與定，是「三學」其中的二項，它能攝意，把我們亂掉的心意，讓它定下來。
我們信根要能定下來，「五根、五力」能定下來，也是要靠戒、定、慧。這就是我們大家修行，往佛的方向行，要接近佛，現在我們在修因，就是期待能得果。所以，這就是「定、慧，」為我們的明本——明瞭的根本。
所以智慧、定力，這就是要讓我們能明明了徹，迴光返照，我們的自性真如，真如自性能夠顯現。佛陀的教法，大菩提直道，我們要勤行精進。所以，不捨眾生，自利兼利他人，這是我們學佛最重要的。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Advance and Be Courageous(勤加精進發勇猛心)
Date: March. 13. 2014
His words were slow, but they felt an urgency. He understood whether they belittled, valued or had a gradually learn the Dharma. The Buddha was kind yet commanding; He exercised compassion to inspire their wisdom.
This reminds us of the earlier dialogue between the Buddha and Sariputra. Sariputra had sincerely asked the Buddha to immediately reveal the teachings of the One Vehicle Dharma to everyone. However, the Buddha kept saying, “Stop, stop, there is no need to speak further.” Those who wanted to understand the Dharma felt a great sense of urgency and desired to listen to teachings.
But at this crucial moment, when they sought the Dharma with great urgency, the Buddha responded by slowing down. Why was that? Because many humans and heavenly beings, after listening to teachings, would certainly give rise doubts again. This is why He started to slow down. So, “He understood whether they belittled, valued or had to gradually learn the Dharma.” He observed whether they sought the Dharma with great urgency or whether they took it lightly. If they belittled the Dharma, their arrogance meant [they would took down on] the teachings. This is how the Buddha observed their capabilities. He met this sense of urgency with delay because “the Buddha was kind yet commanding. He exercised compassion to inspire their wisdom.”
Every time I read this passage, I am deeply shaken by the Buddha’s loving-kindness. But, “Stop, stop, there is no need to speak further” showed that He still had an authoritative presence. Even though He had taught for over 40 years, by the time the Lotus Dharma-assembly was held, the Buddha had praised the Dharma as extremely profound, subtle and wondrous. Yet people still doubted the [Dharma] He attained.
So at this moment, though the Buddha was very kind, He was also strict with them. So, “the Buddha was kind yet commanding.” If they did not have faith, why would He give those teachings? Within His loving-kindness, there is a sense of authority. But most important was the way the Buddha “exercised compassion to inspire their wisdom.” The Buddha did not want sentient beings to have doubts about the Dharma and thus give rise to slander. While gathered at this assembly, everyone gradually began to set aside the “small” to seek the “great”. They set aside the Small Vehicle of practicing only for their own benefit, and learned that they must also benefit others.
However, this aspiration to benefit others still contained traces of doubt. And a small number of people who practiced only for their own benefit believed that they were already accomplished and that they really understood the Buddha-Dharma.So, when they were told to be more diligent and to reach the next level, they were not very motivated.Some people were even shocked and had doubts.“Could what the Buddha taught in the past and what I had been practicing be incorrect?”This was their doubtful and doubtful reaction.
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 surely fall into the depths of hell.Not only is there no benefit, there is harm.
They felt shocked and had doubts; they worried that the Buddha’s past teachings were incorrect and wondered whether their past spiritual practices had been beneficial.But despite all this, they still respected the Buddha .In the face of shock and doubts, they still did not commit slander.So, “shock and doubt did not lead to slander”.Though they did not have faith or acceptance, they still did not commit slander.If they did not commit slander, then their obstructions were slight, which meant they were less likely to create karma.Though they were unconvinced, they did not obstruct the paths of others and did not create serious obstructions for themselves.
Although they had not committed slander, they remain unconvinced.As long as they remain unconvinced, [they might give rise to] “verbal slander”,Slanderous words about the Dharma might spontaneously emerge from their mouths.The thoughts in their minds would be expressed through words.The Buddha worried most about these people.
“Slandering the Dharma obstructs goodness.”It is wrong to slander the Dharma and to obstruct others from doing good deeds.Doing so, “they would surely fall into hell”.
So, if the Buddha readily gave teachings when Sariputra requested it, not only would it not be unbeneficial, it would be harmful.Of course, He did not give up on sentient beings.Even though they did not fully believe in and accept [teachings] the Buddha would still teach them.He just had to delay for a while, so they could calmly contemplate and be inspired to faithfully accept [the teachings].So, the Buddha agave this a lot of thought.
Let us review this passage of the sutra again.“At that time, the Buddha told Sariputra,.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.”
At this point, the Buddha slowed down.But Sariputra sought teachings with great urgency.So, he immediately pleaded with the Buddha, “Would-Honored One, I only pray that you will speak it;”Sariputra pleaded with the Buddha to speak.Sariputra spoke on everyone’s behalf, gave voice to their sincere desire for the Dharma.With no discursive thoughts, he wholeheartedly prayed.So, he said, “I only pray.”His only desire was for the Buddha to teach the True Dharma.
For what reason?In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas.Their capabilities are sharp, and their wisdom is clear.As they listen to what the Buddha says, they are able to respect and believe it.
Why was this?Sariputra then said, “For what reason?”“In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings.”There were so many people at this assembly, hundreds of thousands of millions of billions.There were so many people at this assembly, hundreds of thousands of millions of billions. Asankya means very many, countless. So, asankya sentient beings means infinite, countless people, who “have, in the past, seen all Buddhas. Their capabilities are sharp”. Sariputra was trying to explain that asankya sentient beings, so many people, had in “in the past, seen all Buddhas”. They had, in their past lifetimes, seen all Buddhas. “Their capabilities are sharp, and their wisdom is clear”.
Many of them had already engaged in spiritual practice by following all Buddhas. So, their capabilities were also very sharp, and their wisdom was very clear. They had a very clear understanding. “As they listen to what the Buddha says, they are able to respect and believe it”. So, these people could probably accept teachings.
What does “their capabilities were sharp” mean? Capabilities refer to the Five Spiritual Roots and Five Powers mentioned in the 37 Practices to Enlightenment.
The Five Spiritual Roots: Root of Faith, Root of Diligence, Root of Thought, Root of Samadhi and Root of Wisdom.
The first of the Five Roots is the Root of Faith. “Faith is the source of the Way, mother of merits”. If we want to enter the Buddha-door, first we must have “faith”. To truly realize the Buddha’s true teachings, we need great roots and great faith. We need a deep and far-reaching Root of Faith. This is “faith”.
Next, we must be eager and develop diligence, the Root of Diligence. When we learn the Buddha’s Way, just believing in and talking about it is useless. “I have faith; I understand; I can talk about it”. But this does not mean we put it into practice. If we know how to cultivate fields but do not sow the seeds, how could we produce rice? How could there be any rice to harvest? That would be impossible. So, if we only know how to plant and raise crops but do not actually sow seeds, or if we sow the seeds but do not carefully cultivate and care for them, how could we engage in spiritual cultivation? So, we must be diligent. This is the Root of Diligence.
Next, there is the Root of Thought. Our every thought must be very firm. We must not only be firm, we must also avoid going astray. We often say, “A slight deviation takes us far off-course” that tiny bit of ignorance, that diny deviation. From then on, we are trapped in the Six Realms. We have talked about this before. So, we must take care of our minds and our every thought. This is the Root of Thought. Next comes Samadhi, the Root of Samadhi. Our minds must be in Samadhi.
We often say, “if we maintain our original aspiration, we will surely attain Buddhahood”. Each and every day, if our mindset is the same as when we formed our initial aspirations, if we have that same level of faith, then attaining Buddhahood will be easy. Only with Samadhi can we unite with the Way and give rise to pure wisdom. Otherwise, however much we learn or share, we still only have knowledge of the Buddha-Dharma. It has not deeply penetrated and taken root in our hears; it is just floating on the surface, with no roots.
So, we must have the Root of Samadhi. The “capabilities” in “their capabilities are sharp refers to wisdom by having deep roots. Once we have the Five Roots, we need the Five Powers to strengthen our capabilities. Then our “capabilities are sharp.” When our capabilities and wisdom grow, we nurture and develop good practices. This is what we truly seeking.
Diligently advance forward. Be courageous and never let go of [these aspirations] this is what it means to be sharp.
Sariputra has said that at the assembly, there are many whose “capabilities are sharp.” “Their capabilities” include the aforementioned. Five Spiritual Roots and Five Powers. We are still learning; we are still at the unenlightened state of learning. So, we should “diligently advance forward.”
We must be earnest and intensify our diligence. “Be courageous.” When we learn the Buddha’s Ways, we must develop courage. We are not doing it for ourselves, to grow in knowledge. This is about more than just learning facts; we are learning to develop the Root of Faith. We must take the Five Spiritual Roots and Five Powers into our hearts and make sure they become deeply rooted.
So, we must “be courageous and “never let go of [these aspirations] with our every thought, every prior thought, every subsequent thought, we must hang on to our aspirations. We must never let go of the vows we made at the moment we first formed our aspirations. Thus, we “never let go of [these aspirations]”.
This is what it means to be “sharp.” We must diligently advance forward, be courageous, and never let go of [these aspirations.] Then “[our] capabilities are sharp;” they are deeply rooted and fixed in our hearts. Only then can we have “wisdom [that] is clear.”
“Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”
As you all know, the Three Studies are the Three Flawless Studies of precepts, Samadhi and wisdom. Among the Three Flawless Studies, wisdom and Samadhi are two methods that can help us train our minds and subdue our scattered thoughts. Our faith must be deeply-rooted. To deepen our Five Spiritual Roots and Five Powers, we rely on precepts, Samadhi and wisdom. This is our spiritual practice. We head in the direction of the Buddha to draw near Him. Right now we are creating these causes and we look forward to attaining the fruits. So, Samadhi and wisdom are the [foundation for] clear understanding.
So, wisdom and Samadhi help us develop clear understanding and clearly illuminate our nature of True Suchness, so our intrinsic self-nature can be revealed. The Buddha’s teachings, this great, straight Bodhi-path, must be diligently practiced. So, we must not abandon sentient beings; in benefiting ourselves, we must also benefit others. This is the most important part of learning the Buddha’s Way. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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