20140318《靜思妙蓮華》敬信無上尊
⊙信根培道源，長養諸善根；聞法入心地，思法甚深妙，修法必敬信。
⊙「爾時，舍利弗欲重宣此義而說偈言」《法華經方便品第二》
⊙「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」《法華經方便品第二》
⊙法王無上尊：如來是諸法之王，已於諸法通達無礙，謂之自在。又心離煩惱之繫縛，通達無礙，謂於法自在，是故稱佛為法王。
⊙稱佛為人天中最尊最勝，故號無上尊。
⊙涅槃經二曰：「當念懃精進，頂禮無上尊。」
【證嚴上人開示】
「信根培道源，長養諸善根；聞法入心地，思法甚深妙，修法必敬信。」
信根培道源
長養諸善根
聞法入心地
思法甚深妙
修法必敬信
常常說「信為道源功德母」，我們一切的功德，無論是內心所修行，外面所行道，一切要從「信」開始。信根要深要廣，這就是我們的道源。一切的道理來源，就是從信根培養開始，所以信根能長養諸善根，使我們的道能更長更深，養育我們的道心。
我們聽法，聞法要入心。聽法若是不入心，法就像經過一支水管，清水從水管一流就過去了，源頭水若不再來，水管還是空的。聽法也是一樣，我們聽法若不入心，聽過也是空的。所以我們聞法要入心，用心聽法，法就能入心。聽了之後，我們還要『思』，好好地思考聽過的法。
〈開經偈〉：「無上甚深微妙法」。無上、甚深、微妙法，這是要讓我們好好內心去思考。法入心之後，我們將每一句話用心去思考，哪怕是很簡單，所看到的一花一草，無不都是它有內含著甚深微妙生物的道理存在。所以，用心啊！
幾天前，我們慈濟大學生物學系，有十幾位教授、老師來和我分享植物學。植物學中，哪怕是一棵樹，人體上所需要的元素都在這棵樹裡，這棵樹的名字稱為「辣木」。那就是在幾千年前，去探討它的原產地，從印度有這樣的樹，是人類神奇的樹木。
我們發現到這樣的樹對人體有益，海地是很貧困，從美國的慈濟人發現到這種樹，所以他們用心將這樹種移植到海地去，去海地開闢了辣木的園區。現在已經在收成了，提供給這些貧困、欠缺食物、欠缺營養的苦難人。美國的慈濟人回來報告，來跟我解說。後來才知道，原來花蓮也有，只是沒人知道要如何使用它，不知道它的價值。
辣木種植很容易，繁殖很容易，剪枝、插枝就能成長得很快。從它的葉、它的枝、它的根，整棵樹都有很充足的營養成分，有蛋白質，有維他命Ｂ、Ｃ等等，比較其他的食物都是較高。我就拜託我們大學的生物學系去研究、探討它，已經有成果了，在幾天前拿回來了。真的是很奇異的樹，造福人群，卻是無人知。
所以我們要聞法，這就是世間法。天地之間，萬物都是在人間有它的道理存在。所以我們在人間，我們生活在周圍無不是法，無不是道理的人、事、物中，我們卻都不知道。我們學佛，不只是要學常識，還要學智慧。
知道和認識稱為知識，我們還要轉識為智，轉知識為智慧。所以「思法」，除了聞法，還要思，好好很微細去思考它，思考這件東西其中最深奧的道理，所以「思法甚深妙」。
瞭解這個深的道理又如何呢？就要修，修法，身體力行。我們知道這棵樹是這麼奇異，有一群很貧困，很缺乏物質，很欠缺營養的人，我們要趕緊採取行動。所以，趕緊將這個東西移植到海地去，去告訴他們這個東西的道理、成分，對人類營養有幫助。讓他們能很相信，將這個東西種在那裡，用心顧。現在已經開始，人人的身體上就能吸收到它的營養。
這稱為「修」，修就是採取行動。知道這個東西，知道這樣的人生所需要，所以我們要身體力行去動作。這個動作，我們必定心懷敬信。我們要很恭敬，恭敬天地之間有這樣自然的物質，能營養人生的生命，我們還要進一步去探究，慧命要好好再增長。
《法華經》這段時間，不就是要我們提升這一念恭敬的信心嗎？前面我們說過了，佛陀他開頭一直讚歎一乘妙法。說到大家開始仰慕大乘之法了，卻是佛陀又是轉個方法，「止！止！不須復說。」但是，舍利弗鍥而不捨。
這就是舍利弗能與佛陀很契機，瞭解佛陀一定要暢演他的本懷。但是，他的本懷還未暢演，還沒有很歡喜地完全說出來之前就說止，這不是佛的本意。這是舍利弗的智慧，瞭解佛的本意，這一大事因緣，必定要暢說，盡心全都說出去。
所以，前面佛陀止，舍利弗就求。那就是說：「世尊，唯願說之，唯願說之。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」。
舍利弗用這一段非常清楚地表達，不僅是在那個場面上的那些人而已，還有未來世很多很多的眾生都需要。現在請佛陀安心，這些人已經在過去生中與佛有很深的因緣，曾親近過很多佛，在很多佛的道場培養了很深的信根，信根很猛利，這些人應該全都是智慧明瞭，絕對相信。
佛陀，您若能將法說出來，大家絕對有辦法接受。佛陀不必考慮少數的人，還不能接受的人。請佛陀您放心，大多數的人已經有很深的因緣，聽佛所說一定會敬信。所以，敬信是非常重要。
下面，舍利弗開始繼續又說。因為下面這段文，是舍利弗前面所說的話，再重複用偈文再頌說。所以：「爾時，舍利弗欲重宣此義而說偈言」。
爾時
舍利弗欲重宣此義
而說偈言
《法華經方便品第二》
意思就是說，這段文很重要，所以集經的人，編輯經典的人，他就會再將這段文再重複一次來敘述，用偈文來說。所說的「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」
法王無上尊
唯說願勿慮
是會無量眾
有能敬信者
《法華經方便品第二》
法王無上尊。「法王」就是如來的名號，因為如來是諸法之王。佛陀已經是在諸法通達無礙，所以稱為法王，諸法之王。
法王無上尊
如來是諸法之王
已於諸法通達無礙
謂之自在
又心離煩惱之繫縛
通達無礙
謂於法自在
是故稱佛為法王。
無論是什麼樣的道理，在佛看來，他就一眼透徹一物的道理，或者是一眼透徹一物含藏著無限量的真理。這是佛陀的智慧。
從他覺悟的那一剎那間，宇宙間沒有一件東西、一種道理他不透徹。所以稱為「法王」，是諸法之王，是諸法通達無礙而自在。所以，佛陀他能在任何一個環境中，任何一位眾生的煩惱，他都有辦法一一分析，讓每一位眾生聞法心開意解。這就是說法自在。
因為他通達諸法，所以能說一切法自在，這稱為法王。尤其是心，佛陀已經脫離了一切的煩惱，一切煩惱的繫縛、束縛全都解脫了，所以他能通達無礙。
我們人只知其一，不知其二。我們人都差不多是知道一件，就是一件而已。其實，佛陀能同時透徹萬理。那是因為他的心，大圓的鏡已經很明亮了，只要這面鏡子現前，外面所有山河大地一切萬物，無不都是現在鏡子裡；將物移開，這面鏡子還是清澈無染。這稱為佛的智慧，這稱為佛已經全都離開了煩惱，沒有煩惱束縛他，沒有繫縛著煩惱，所以他才能通達無礙，於法自在。
所有的法，對佛陀而言絕對沒有一點點疑問，沒有一點點能迷惑佛陀。所以佛陀就是非常的透徹，所以稱為法王，於法自在。
所以「法王無上尊」，無上尊就是稱佛，佛為人中最尊最勝，所以稱為「無上尊」。
稱佛為人天中
最尊最勝
故號無上尊
佛陀的名稱，他能稱為「法王」，也能稱為「世尊」，也能稱為「無上尊」，是在人天中最尊最勝，所以稱為無上尊。這是對佛的恭敬。
涅槃經二曰：
當念懃精進
頂禮無上尊
在《涅槃經》裡這樣說：「當念懃精進，頂禮無上尊。」這就是在《涅槃經》，也是在提倡我們人人對佛一定要很敬信。佛乃是人天中至高無上，稱為無上尊，所以「法王無上尊」。
這段就是舍利弗能很瞭解佛陀的心意，向佛陀來求法。所以「法王無上尊，唯說願勿慮，是會無量眾，有能敬信者。」大家全都能敬信，所以佛陀安心，請暢演您的本懷。這是舍利弗的用心。
我們聽法一定人人要用心，信根就是我們的道源功德母，所以我們要聞、思、修。聞法要入心，思法要甚深，修法要敬信。聞思修才能培養出我們深廣的信心。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Respect and Believe the Supremely Honored One (敬信無上尊)
Date: March. 18. 2014
“The Root of Faith fosters the source of the Way and constantly nurture all roots of goodness. When the Dharma we listen to enters our minds, we contemplate its extreme wondrousness. To practice the Dharma, we must have respect and faith.”
We always say, “Faith is the source of the Way, the mother of merits.” All of our virtues and merits, whether created through internal spiritual cultivation or external practice, must begin with “faith”. The Root of Faith must be deep and extensive; it is the source of the Way. Our [belief in] principles arises when we develop the Root of Faith. Therefore, the Root of Faith can nurture all roots of goodness, enabling us to walk longer on the path and learn more deeply. It also fosters our spiritual aspirations.
When we listen to the Dharma, we must take it into our minds. If we fail to do so, the Dharma simply flows through us, like water passing through a water pipe. When the water no longer flows from the source, the water pipe becomes empty. Listening to the Dharma is the same. If we do not take the Dharma to heart, we will gain nothing from listening to it. This is why we must take it to heart. When we listen to the Dharma mindfully, we can take it into our minds.
After listening to it, we also must contemplate it; we must thoroughly contemplate what we have heard. The Sutra Opening Verse [speaks of] “the unsurpassed, extremely profound, subtle and wondrous Dharma.” Such unsurpassed, profound, wondrous Dharma is something we must thoroughly contemplate. After we take the Dharma into our minds, we must thoroughly and mindfully contemplate every single sentence. Even simple objects, every flower and blade of grass we see, [cam teach us] extremely profound, subtle and wondrous principles about life. Therefore, we must be mindful.
A few day ago, several professors and instructors from the Biology Department of Tzu Chi University came to share their botanical knowledge with me. In botany, even one tree can be of [great benefit]. All the elements required by the human body are contained in this one tree. It is called a Moringa tree. It has existed for thousands of years and originated from India. It is a miraculous tree for humans.
So, we discovered that this kind of tree is beneficial for our physical health. Haiti is very impoverished so when Tzu Chi volunteers from the United States found out about this tree, they mindfully introduced this tree to Haiti and established Moringa tree farms.
They mindfully introduced this tree to Haiti and established Maringa tree farms.
Now when they are harvested, they are provided to poor and suffering people who lack food and are malnourished.
Tzu Chi volunteers from the United States came back here and reported that actually, Hyaline also has this kind of tree.But, nobody knew about its uses and value.It is easily cultivated and fast-growing.Through cutting and grafting, they can grow very quickly.
Its every part, from its leaves, branches to its roots, is replete with abundant nutrients.
In terms of protein, vitamins B, C and others, it contains higher amounts of it than other food.
We asked the university’s Biology Department to research and analyze this tree.We obtained the findings a few days ago.This is truly a fantastic tree; it [has the potential] to benefit humankind, but few really knew about it.Therefore, we must listen to the Dharma.This is an example of worldly Dharma.
In the universe, all things have a principle behind their existence in this world.So, living in this world, the Dharma is in everything around us, and the principles are in all people, matters and object.However, we do not recognize them.
As we hear the Buddha’s Way, we must learn not only knowledge, but also wisdom.
Knowing and recognizing something gives us knowledge.We then need to turn our knowledge into wisdom.Therefore, we contemplate the Dharma.Aside from listening to it, we must also contemplate it in detail.We must contemplate its most wondrously profound principles.Thus, “we contemplate its extreme wondrousness”.And once we understand these profound principles?We must then practice the Dharma and put the teachings into action.
We now know that the Maringa tree is fantastic.Those who live in poverty, and lack resources and nutrition [may find this useful].So, we quickly took action to transplant these trees to Haiti.We told them about its nutritional value and how it is very beneficial to humans.They have a lot of faith in us, so they planted these trees and took great care of them.So now, everyone’s bodies can physically absorb these nutrients.This is a form practice.
Practice means to take action.So, when we knew that this [tree] could meet people’s needs, we put our knowledge into action.As we take this action, we must feel a sense of respect and faith. We must feel great respect that there are such natural resources in the world that can nurture the human body.Then, we must take the next stop of helping them grow their wisdom-life as well.Wasn’t this section from the Lotus Sutra meant to elevate our sense of respect and faith?
As we have mentioned previously, the Buddha began [the Lotus Sutra] by continuously praising the One Vehicle Dharma until everyone started to admire the Great Vehicle.
But then He switched to another method and said, “Stop, stop, there is no need to speak further.”But then He switched to another method and said, “Stop, stop, there is no need speak further”. But Sariputra relentlessly persisted. This was because Sariputra and the Buddha were very much in sync. He knew that the Buddha had to freely express His original [teachings].
But He had not yet given these teachings. Stopping before He had happily given the complete teachings was not the Buddha’s intention. So, Sariputra had the wisdom to understand the Buddha’s original intention, and that, for the sake of His one great cause, He must fully and thoroughly give these teachings.
Therefore, when the Buddha stopped, Sariputra made his request again. He said,
“World-Honored One, I only pray that you will speak it, I only pray that you will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings.”
Therefore, Sariputra’s words clearly expressed that [the teachings] were not just for the people at that assembly, but the countless people in future generations. He also assured the Buddha that these people, in their past lives, had already formed deep karmic connections with Him.
“They had 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.”
They had drawn near many Buddhas and followed these Buddhas in spiritual practice to nurture a very deep Root of Faith and develop very sharp capabilities. They had very resolute faith. These people must have had clear wisdom. So, he told the Buddha that if He gave teachings, people could definitely accept it. Thus, He did not need to worry about the small number of people who still could not accept it. He assured the Buddha that the majority of the people had already developed deep karmic connections, so they would respect and believe in the Dharma.
Therefore, respect and faith are very important. Sariputra then continued speaking. The following passage describes how Sariputra repeated in verse what he had already said.
So, “At that time, Sariputra, wishing to restate this meaning, spoke the following verses.”
This shows the importance of this passage. That was why the people who compiled this sutra presented this text one more time in verse form.
“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”
Dharma-king, Supremely Honored One, Dharma-king is an epithet of the Tathagata because He is the king of all Dharma. The Buddha had already thoroughly understood all Dharma without impediments. Therefore, He is called the Dharma-king, the king of all Dharma.
“Dharma-king, Supremely Honored One. The Buddha is the king of all Dharma because He thoroughly understood it without impediments. This is great freedom. He also transcended the entanglements of afflictions and thoroughly understood them without impediments. This is the freedom attained through the Dharma. Therefore, the Buddha is called Dharma-king.”
Regardless of the type of principle, the Buddha can penetrate it with a single glance. With one look, He sees how each thing contains endless true principles. The Buddha has this wisdom.From the moment He attained enlightenment, there was nothing in the universe no principle, that He could not penetrate. Therefore, He is called the Dharma-king, the king of all Dharma. Because He can thoroughly understand all phenomena without impediments, He has freedom. So, the Buddha can analyze and resolve the afflictions of any sentient being in any environment, one by one.
So, when each of them listen to teachings, they can become open and understanding. Thus, He expounds the Dharma with ease. Because He thoroughly understands all Dharma, He can give all teachings with ease. Thus, He is the Dharma-king.
In particular, in His mind, the Buddha and already transcended all afflictions all these entanglements and bonds. He was fully liberated from them. Therefore, He could thoroughly understand [everything] without impediments .
We humans only understand one aspect of something, but no more than that. Most of us pretty much only known one aspect of something. But, the Buddha can understand all at once. This is because the great perfect mirror in His mind is already very illuminating. As long as this mirror manifests, all things in the world will appear in this mirror. When the object is removed, this mirror will still remain pure and undefiled.
This is the Buddha’s wisdom. This is how the Buddha has already transcended all afflictions. Without afflictions to entangle and bind Him, He is able to have through and unimpeded understanding and freedom through the Dharma. The Buddha does not have even a trace of doubt about any Dharma.
Nothing can delude or confuse Him. So, His understanding is very though. Therefore, He is the Dharma-king, as He attained freedom though the Dharma. So, He is “the Dharma-king, Supremely Honored One.” Supremely Honored One is a title that show how the Buddha is the most honored and supreme among humans [and heavenly beings.] The Buddha can be called Dharma-king, the World-Honored One or the Supremely Honored One.
He is the most honored and supreme among humans and heavenly beings. Thus He is called Supremely Honored One as a sign of respect. The Nirvana Sutra states that, “One must be sincere and diligent and prostrate to the Supremely Honored One.”
The Nirvana Sutra encourages every one of us to respect and have faith in the Buddha.
The Buddha is unsurpassed among humans and heavenly beings; thus He is the Supremely Honored One Hence, “Dharma-king, Supremely Honored One.” This section demonstrates how Sariputra really understood the Buddha’s mindset when he requested the teachings.
So, “Dharma-king, Supremely Honored One.” “I pray You speak without worries.” “For, within this limitless assembly are those who can have respect and faith.”Because everyone could respect and believe it, He asked the Buddha to feel at peace and freely proclaim. His original intent.This showed Sariputra’s mindfulness When we listen to teachings, we must be mindful.
The Root of Faith is the source of the Way and mother of merits. Thus, we must listen, contemplate and practice. The Dharma we hear must enter our hearts and we must contemplate it in great detail. Then we need to practice the teachings with respect and faith.
Therefore, through listening, contemplating and practicing, we can nurture deep and extensive faith. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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