20140319《靜思妙蓮華》培養智慧利根
⊙尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。
⊙「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》
⊙唯說願勿慮：舍利弗言，會眾利根智慧，正表堪能聞法信受之意。又已證小乘果者，自悔未從大乘法信受，而今有轉小趣大之意，故舍利弗殷勤請佛開示。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」《法華經方便品第二》
⊙一切世間：時間和空間謂之「世間」，即所謂天地世界。
⊙大要有二種：一有情世間，謂有生物命者；二器世間，萬物依止國土也。
⊙又言世間者，有成住毀壞故，有增減劫波，蘊行無限量之時、空間故，名之為世間。
⊙又言世間者，蘊行無限量之時、空間故，故名之為世間。
【證嚴上人開示】
「尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。」
尊佛敬法入心
培養智慧利根
堪能聞法信受
妙法入心見性
各位，我們人人，要好好學佛必定要好好尊重佛。我們若能尊佛敬法，自然法入心，這樣我們才能時時，培養我們的智慧猛利，讓我們的根再更深、又廣。
我們的根機要能利，利就是敏銳的意思，也就是真正的明白道理，這叫做利根。智慧、利根，是我們修行者很重要。就如種子，種子若沒有落土，落土之後，若沒有水分、陽光，來培養這顆種子，種子如何能生根發芽呢？所以必定要，要從外面，給它不斷的因緣來成就。
所以培養智慧利根，就要看我們自己了。修行，尊重佛陀的教法，法若入心，這就是種種因緣成就，培養我們這顆種子，能利根智慧，那才能堪得聞法信受。
看看佛陀的時代，佛陀在世親自教法，隨佛修行的僧團也是那麼多人，卻是到了法華會上，還有不堪受法的人。這就是平時尊佛敬法不夠，所以法沒有真實入心。
我們要聽法，法要能入心，讓我們自心能受用，必定要能堪得聽，聽了之後還堪得信受。這就是我們的能力，智慧利根的力量。若有這樣，我們才能堪得信受，才妙法入心。我們若能信受入心，才能明心見性。
確實，佛陀度化眾生，真的很辛苦！問題是出在人人那念心，自己無法能體會到。所以，前面我們就說過了，舍利弗為了要代替大家來請法，所以一而三，不斷向佛請求，鍥而不捨，殷勤請佛要說出心所護念著，這分一乘、大乘的真理。
所以，上面的（經）文那就是，「爾時，舍利弗欲重宣此義」。長文就是不斷地請求，因為這段文很重要，所以又再重複，又再提醒我們，舍利弗的殷勤請佛說法，這個心念。所以「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》
這段，我們來看看，「唯說願勿慮」。
唯說願勿慮
舍利弗言
會眾利根智慧
正表堪能聞法
信受之意
又已證小乘果者
自悔未從
大乘法信受
而今有
轉小趣大之意
故舍利弗
殷勤請佛開示
這是舍利弗用最尊敬的心，稱佛為「法王無上尊」，這叫做尊佛敬法。
舍利弗稱佛陀「無上尊」，向佛陀懇求的意思就是說，現在，在會將要聽法的人，人人都是很虔誠，人人過去也已經見過無數佛，在無數佛的法中也是修過行，對佛法的根機應該也很深了。所以，現在大會的聽眾，應該佛陀不必擔心，您說出來，他們都應該能相信，恭敬信受。所以舍利弗說，「會眾利根智慧」，現在這些人都是有慧根，有智慧的人。
舍利弗一方面是在勉勵大家：我們修行，大家要記得，我們用很長久的時間，不只是今生此世，我們大家要記得，我們過去生中，應該也已經親近過了無量數佛，我們的目標就是要到成佛。這是一語雙關。
唯說願勿慮，這就是要請佛，說：您不必擔心。「是會無量眾，有能敬信者」，這是提醒人人，我們很難得遇到現在佛陀開始，將他內心所保護著的法，在這個時候正是時機，大家好好把握，人人要用敬信的心。這是舍利弗的智慧，一語雙關，甚至為未來眾生請法。
這也是代表會中之大眾，還是有證小果的人，他們也有一點後悔了。過去都只是執著在小乘法，現在聽到舍利弗，是智慧第一，他為了要請佛來講解，心中所保護著一乘妙法，用這麼多次，有幾次不斷地請求。同修者，大家也已經有警覺到了，開始「自悔未從大乘法信受」。
佛陀已經長久以來，就有在說大乘法。根機猛利的人，佛陀就用大乘法直接教菩薩道。這在身邊聽法的人，還是自己執著在他小乘自修的境界。一直到現在，看到舍利弗虔誠、恭敬，求佛開示，這樣已經有一部分的人，開始後悔，過去也曾聽佛這樣說過，只是沒有用心接受，所以「自悔未從大乘法信受」，已經自己很後悔了。所以這時候，開始要轉小趣大，要轉小乘的心境，趣向大乘來求法，在座的人有不少這樣的人。
舍利弗瞭解同修者的心意，所以舍利弗殷勤請佛開示。這是前面舍利弗這樣尊佛敬法，稱佛「法王無上尊」，「唯說願勿慮」。這段文是多麼懇切。但是，佛陀他的回答又是如何呢？我們看它的本文，「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」
佛復止舍利弗
若說是事
一切世間天 人
阿修羅皆當驚疑
增上慢比丘
將墜於大坑
《法華經方便品第二》
我們若看到這段文，我們能理解，佛陀還是止。舍利弗雖然這麼殷勤請佛開示，佛陀這樣看，這麼多人之中，到底真正，要轉小趣大的人有多少？還是要再培養人人更加殷勤，更能瞭解過去的小乘法，只是一個境界而已，其實小乘法還有空間，修行者應該要再進步的空間，那就是大乘法。
佛陀用心來透視人人，到底，評估看看，真正有成熟、有這念心，虔誠的心要受法的人，到底是多或少？發心要培養智慧利根的人，到底有多少？這些人能堪得聽聞，能聞法信受的人到底有多少？
這是佛陀看這些根機，好像還未很普遍成熟。所以佛陀要讓人人，培養他這一念的信心，聞法的信心，這個因緣還要再增加。所以佛陀在此說止！不須復說。
為什麼呢？就是一切世間天、人，天與人間、阿修羅皆當驚疑。且慢說，我若開始說出來，這些人的內心不但還無法信受，他們還會怕，會懷疑。為什麼會驚疑呢？我們就要開始用心了。
一切世間
時間和空間
謂之「世間」
即所謂天地世界
「一切世間」，就是包含著，時間、空間和人與人之間，這都含在世間。「世」就是時間的意思，天地世界都包含在世間裡。它最重要有二種：
大要有二種
一有情世間
謂有生物命者
二器世間
萬物依止國土也
我們都包含在內，沒有離開二種。一種就是有情世間，那就是有生物命。所有的生物命，都包含在世間裡。生物命就是一切眾生，包括蠢動含靈，這都在世間裡。
還有，第二就是器世間，器世間那就是萬物依止的國土，這叫做器世間。有生命的東西叫做有情世間。若是我們在用的東西，我們所眼睛看得見的東西，山河大地，或者是房屋境界等等，所有的擺設一切，這都稱作器世間；它就是同樣有生滅，成、住、壞、空。有情的世間是生、老、病、死。這二種都包含在世間，一切世間的名稱裡。
我們再更瞭解，這世間到底是什麼呢？世間裡包含著成、住、毀壞，世間有成、住、壞、空，還有時間，時間有增減劫波，增劫、減劫。
又言世間者
有成住毀壞故
有增減劫波
劫波那就是長時間的意思。在這長時間裡，它蘊行著無限量之時，時間，在增減劫(波)的時間裡。空間，空間就是在器世間裡，有成、住、壞、空。這就是蘊含在世間裡，無論天長地久，還是同樣在世間裡。無論在這世間所有一切的國土，最近一直在說，四大不調，天下災難偏多等等，一切人事變故，無不都是包含在這世間裡。
所以這叫做世間，從時間、空間、人與人之間，一切萬物有情世間、器世間，這都包含在世間裡。
又言世間者
蘊行無限量之
時 空間故
名之為世間
所以說起來，世間之包含，我們也(要)很用心去探討。
各位，佛陀只是一句話，我們就能從天下萬物，去深入、透徹瞭解，法之甚深、甚深、微妙甚深；這是很能讓我們用心去體會。所以，我們光是在，「世間」二字，就夠我們用很多時間探討，所以人人要用心！
Explanations by Master Cheng-Yan
Subject: Nurture Wisdom and Sharp Capabilities (培養智慧利根)
Date: March. 19. 2014
“Respect the Buddha and the Dharma and take them to heart. Nurture wisdom and sharp capabilities so that, upon hearing the Dharma, one can faithfully accept it. When the wondrous Dharma enters the mind, one’s nature can be seen.”
Everyone, as we learn the Buddha’s Way, we must have great respect for the Buddha. If we respect the Buddha and the Dharma, we will naturally take the Dharma to heart. In this way, we can constantly nurture and sharpen our wisdom, so our roots can be deeper and more extensive.
Our capabilities must be sharp, which means our minds must be keen, and we must really understand principles. This is the meaning of sharp capabilities. Wisdom and sharp capabilities are very important for us spiritual practitioners. Take a seed for example. If it is not planted in soil, or if, after it is planted, it is not nurtured by water and sunlight, how can it grow roots and sprout seedlings? [The seed] must have the continuous support of external conditions. So, the nurturing of wisdom and sharp capabilities depends on us.
[When we] engage in spiritual practice, if we respect the Buddha’s teachings and take the Dharma into our minds, those are karmic conditions that will nurture our seeds and help us develop sharp capabilities and wisdom so we can hear and faithfully accept teachings.
Consider the time of the Buddha. He personally taught the Dharma in this world and many people followed Him in spiritual practice as part of the monastic community. But at the Lotus Dharma-assembly, some people still could not accept the Dharma. They were not always respectful of the Buddha or the Dharma, so they did not really take the Dharma into their hearts. So, when we hear the Dharma, we must take it into our hearts and apply it. We must be able to listen to it and then faithfully accept it. This ability comes from the power of our keen wisdom. Only with these [abilities] can we faithfully accept [the Dharma] and take the wondrous Dharma into our hearts.
If we can faithfully accept it, we can understand and realize our true nature. Indeed, teaching sentient beings was a very laborious process for the Buddha. The problem was that their minds could not realize their [nature]. As we discussed previously, to request teachings on everyone’s behalf, Sariputra again and again persisted in sincerely urging the Buddha to give the teachings He had been guarding in His mind, the true principles of the One Great Vehicle. So, the previous sutra passage states, “At that time, Sariputra [wished] to reemphasize his statement.” His continuous requests were stated in prose. Because this passage is very important, it is repeated to remind all of us that Sariputra sincerely asked the Buddha to expound the Dharma.
With this mindset, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries.For, without this limitless assembly are those who can have respect and faith.”
Next, let us look at “I pray You speak without worries.”
I pray You speak without worries:
Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma.
So today, they turn from the small toward the great .
Therefore, Sariputra sincerely asked the Buddha for teachings.
Sariputra felt utmost respect and addressed the Buddha as “Dharma-king, Supremely Honored One.”This showed respect for the Buddha and Dharma.Sariputra addressed the Buddha as “Supremely Honored One”.By sincerely making this request of the Buddha, he showed Him that those who wanted to listen to the Dharma at the assembly were very reverent.
They had also seen countless Buddhas in the past and cultivated Their teachings, so they must have a deep capability for understanding the Dharma.Thus, he asked the Buddha not to worry about the people at this assembly.They could probably faithfully and respectfully accept everything He teaches.
So, Sariputra said, “the assembly had sharp capabilities and wisdom”.These people all had roots of wisdom; they were very wise.Sariputra was also encouraging everyone to remember that they had spent a long time on their spiritual cultivation, and not just in this present lifetime. We must all remember that, in or past lives, we have likely drawn near countless Buddhas.
Our goal has always been to attain Budhdahood.So, this phrase has a dual meaning.
“I pray You speak without worries” was his way of asking the Buddha to teach and to tell Him that He did not need to worry.“For, within this limitless assembly are those who can have respect and faith.”This also reminds people that it is rare for them to be present as the Buddha is about to speak the Dharma that He had guarded in His heart.
This was precisely the right moment, so they must seize this opportunity to [learn] with respect and faith.In his wisdom, Sariputra spoke a single phrase with a double purpose.
He was even requesting the Dharma for future sentient beings.
This passage also showed that, in the assembly, there were some who attained Small Vehicle fruits.They felt some regret that, in the past, they were attached to the Small Vehicle Dharma.At this time, they heard the words of Sariputra, who was foremost in wisdom.In requesting that the Buddha explain the wondrous One Vehicle Dharma that He had guarded in His mind, he pleaded with Him many times.
So, his fellow practitioners became more vigilant and began to feel “regret for not faithfully accepting the Great Vehicle Dharma”.For a long time, the Buddha had been teaching the Great Vehicle Dharma.For those with sharp capabilities, He gave the Great Vehicle Dharma to directly teach the Bodhisattva-path.
But, those around Him listening to His teachings were still attached to Small Vehicle teachings for cultivating themselves.
But then, when they saw how Sariputra sincerely and respectfully requested teachings from the Buddha, a few of them began to feel regret. In the past, they had heard the Buddha teach, but they did not mindfully accept the Dharma. They “regret not faithfully accepting the Great Vehicle Dharma”. They already felt regret. So, at this time, they began to turn from the small to the great, to shift from a Small Vehicle mindset to seek Great Vehicle teachings.
There were quite a few such people in attendance. Sariputra understood the mindset of his fellow spiritual practitioners, so he sincerely asked the Buddha for teachings. To show his respect for the Buddha and Dharma, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries”. This request was so sincere. But how did the Buddha respond? Let us look at the original text.
“The Buddha again stopped Sariputra. If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit”
From reading this passage, we understand that the Buddha still wanted to stop. Even though Sariputra asked for teachings so sincerely, the Buddha saw things this way; among all these people, how many would truly turn from the small to the great? Perhaps He should continue to nurture their diligence in understanding the Small Vehicle teachings of the past. But that is just one stage. Indeed, Small Vehicle practitioners have room for improvement, [to learn] the Great Vehicle Dharma. The Buddha mindfully looked into each person to assess how many were really ready to reverently accept the Dharma.
Ultimately , would there be many or few? How many people would aspire to nurture their wisdom and sharp capabilities? How many of these people could really listen to and then faithfully accept the Dharma? The Buddha saw that most people’s capabilities were not mature enough, so He wanted everyone to nurture their faith before listening to the teachings. The karmic conditions had to be strengthened.
So, here the Buddha said stop, there is no need to speak further. Why? Because He felt that heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt. Furthermore, if He began to speak now, not only would they not faithfully accept the teachings, they would also be fearful and suspicious. Why would they be shocked and doubtful? We must mindfully [understand] what “all worlds” means
“All world: The world is defined by space and time. This is what we think of as the universe. ”
[Our sense of the world] is defined by time, space and interpersonal relationships. This is what makes up our world. [In Chinese], the world “world” contains the meaning of “period” or time, and also “space”. And there are also two main parts to the world.
There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.
We are all included in these two main parts. One is the sentient world, which is comprised of all living beings. All living beings are part of the world. Living beings include all sentient beings. Everything that moves is part of this world. The other is the material world, such as the land that all things rely on. This is all included in the material world.
Living things are part of the sentient world. The things we use, the things we see with our eyes, mountains, rivers, land, houses and so on, this table and all the furnishings, are part of the material world. These things also arise and cease through formation, existence, decay and disappearance. The sentient world goes through birth, aging, illness and death. So, these two parts make up what we call the world.
Again, we must further understand what is in this world. The world contains the process of formation, existence, decay and disappearance, and it also [encompasses] time.With time, there are increasing and decreasing kalpas.
A kalpa is a very long period of time. In this long period of time, countless infinitesimal changes accumulate. [This happens] over one increasing and decreasing kalpa. Space is all things in the material world that form, exist, decay and disappear. This is all contained within the world.
No matter how long the world exists, this will keep happening. Though all the lands of this world have been suffering the imbalance of the four elements and experiencing many disasters and so on, all these human issues and changes are part of this world. So, the world encompasses times, space and interpersonal relationships, all things in the sentient world and material world. These are all part of the world.
It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is we call “the world”
So, we need to mindfully explore everything the encompassed by the world. Everyone, with a single teaching from the Buddha, we can penetrate and thoroughly understand all things in the world.
The Dharma is extremely profound and wondrous. So, we must put our hearts into comprehending it. Just this term, “the world,” alone, will take us a long time to explore. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。
⊙「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》
⊙唯說願勿慮：舍利弗言，會眾利根智慧，正表堪能聞法信受之意。又已證小乘果者，自悔未從大乘法信受，而今有轉小趣大之意，故舍利弗殷勤請佛開示。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」《法華經方便品第二》
⊙一切世間：時間和空間謂之「世間」，即所謂天地世界。
⊙大要有二種：一有情世間，謂有生物命者；二器世間，萬物依止國土也。
⊙又言世間者，有成住毀壞故，有增減劫波，蘊行無限量之時、空間故，名之為世間。
⊙又言世間者，蘊行無限量之時、空間故，故名之為世間。
【證嚴上人開示】
「尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。」
尊佛敬法入心
培養智慧利根
堪能聞法信受
妙法入心見性
各位，我們人人，要好好學佛必定要好好尊重佛。我們若能尊佛敬法，自然法入心，這樣我們才能時時，培養我們的智慧猛利，讓我們的根再更深、又廣。
我們的根機要能利，利就是敏銳的意思，也就是真正的明白道理，這叫做利根。智慧、利根，是我們修行者很重要。就如種子，種子若沒有落土，落土之後，若沒有水分、陽光，來培養這顆種子，種子如何能生根發芽呢？所以必定要，要從外面，給它不斷的因緣來成就。
所以培養智慧利根，就要看我們自己了。修行，尊重佛陀的教法，法若入心，這就是種種因緣成就，培養我們這顆種子，能利根智慧，那才能堪得聞法信受。
看看佛陀的時代，佛陀在世親自教法，隨佛修行的僧團也是那麼多人，卻是到了法華會上，還有不堪受法的人。這就是平時尊佛敬法不夠，所以法沒有真實入心。
我們要聽法，法要能入心，讓我們自心能受用，必定要能堪得聽，聽了之後還堪得信受。這就是我們的能力，智慧利根的力量。若有這樣，我們才能堪得信受，才妙法入心。我們若能信受入心，才能明心見性。
確實，佛陀度化眾生，真的很辛苦！問題是出在人人那念心，自己無法能體會到。所以，前面我們就說過了，舍利弗為了要代替大家來請法，所以一而三，不斷向佛請求，鍥而不捨，殷勤請佛要說出心所護念著，這分一乘、大乘的真理。
所以，上面的（經）文那就是，「爾時，舍利弗欲重宣此義」。長文就是不斷地請求，因為這段文很重要，所以又再重複，又再提醒我們，舍利弗的殷勤請佛說法，這個心念。所以「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》
這段，我們來看看，「唯說願勿慮」。
唯說願勿慮
舍利弗言
會眾利根智慧
正表堪能聞法
信受之意
又已證小乘果者
自悔未從
大乘法信受
而今有
轉小趣大之意
故舍利弗
殷勤請佛開示
這是舍利弗用最尊敬的心，稱佛為「法王無上尊」，這叫做尊佛敬法。
舍利弗稱佛陀「無上尊」，向佛陀懇求的意思就是說，現在，在會將要聽法的人，人人都是很虔誠，人人過去也已經見過無數佛，在無數佛的法中也是修過行，對佛法的根機應該也很深了。所以，現在大會的聽眾，應該佛陀不必擔心，您說出來，他們都應該能相信，恭敬信受。所以舍利弗說，「會眾利根智慧」，現在這些人都是有慧根，有智慧的人。
舍利弗一方面是在勉勵大家：我們修行，大家要記得，我們用很長久的時間，不只是今生此世，我們大家要記得，我們過去生中，應該也已經親近過了無量數佛，我們的目標就是要到成佛。這是一語雙關。
唯說願勿慮，這就是要請佛，說：您不必擔心。「是會無量眾，有能敬信者」，這是提醒人人，我們很難得遇到現在佛陀開始，將他內心所保護著的法，在這個時候正是時機，大家好好把握，人人要用敬信的心。這是舍利弗的智慧，一語雙關，甚至為未來眾生請法。
這也是代表會中之大眾，還是有證小果的人，他們也有一點後悔了。過去都只是執著在小乘法，現在聽到舍利弗，是智慧第一，他為了要請佛來講解，心中所保護著一乘妙法，用這麼多次，有幾次不斷地請求。同修者，大家也已經有警覺到了，開始「自悔未從大乘法信受」。
佛陀已經長久以來，就有在說大乘法。根機猛利的人，佛陀就用大乘法直接教菩薩道。這在身邊聽法的人，還是自己執著在他小乘自修的境界。一直到現在，看到舍利弗虔誠、恭敬，求佛開示，這樣已經有一部分的人，開始後悔，過去也曾聽佛這樣說過，只是沒有用心接受，所以「自悔未從大乘法信受」，已經自己很後悔了。所以這時候，開始要轉小趣大，要轉小乘的心境，趣向大乘來求法，在座的人有不少這樣的人。
舍利弗瞭解同修者的心意，所以舍利弗殷勤請佛開示。這是前面舍利弗這樣尊佛敬法，稱佛「法王無上尊」，「唯說願勿慮」。這段文是多麼懇切。但是，佛陀他的回答又是如何呢？我們看它的本文，「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」
佛復止舍利弗
若說是事
一切世間天 人
阿修羅皆當驚疑
增上慢比丘
將墜於大坑
《法華經方便品第二》
我們若看到這段文，我們能理解，佛陀還是止。舍利弗雖然這麼殷勤請佛開示，佛陀這樣看，這麼多人之中，到底真正，要轉小趣大的人有多少？還是要再培養人人更加殷勤，更能瞭解過去的小乘法，只是一個境界而已，其實小乘法還有空間，修行者應該要再進步的空間，那就是大乘法。
佛陀用心來透視人人，到底，評估看看，真正有成熟、有這念心，虔誠的心要受法的人，到底是多或少？發心要培養智慧利根的人，到底有多少？這些人能堪得聽聞，能聞法信受的人到底有多少？
這是佛陀看這些根機，好像還未很普遍成熟。所以佛陀要讓人人，培養他這一念的信心，聞法的信心，這個因緣還要再增加。所以佛陀在此說止！不須復說。
為什麼呢？就是一切世間天、人，天與人間、阿修羅皆當驚疑。且慢說，我若開始說出來，這些人的內心不但還無法信受，他們還會怕，會懷疑。為什麼會驚疑呢？我們就要開始用心了。
一切世間
時間和空間
謂之「世間」
即所謂天地世界
「一切世間」，就是包含著，時間、空間和人與人之間，這都含在世間。「世」就是時間的意思，天地世界都包含在世間裡。它最重要有二種：
大要有二種
一有情世間
謂有生物命者
二器世間
萬物依止國土也
我們都包含在內，沒有離開二種。一種就是有情世間，那就是有生物命。所有的生物命，都包含在世間裡。生物命就是一切眾生，包括蠢動含靈，這都在世間裡。
還有，第二就是器世間，器世間那就是萬物依止的國土，這叫做器世間。有生命的東西叫做有情世間。若是我們在用的東西，我們所眼睛看得見的東西，山河大地，或者是房屋境界等等，所有的擺設一切，這都稱作器世間；它就是同樣有生滅，成、住、壞、空。有情的世間是生、老、病、死。這二種都包含在世間，一切世間的名稱裡。
我們再更瞭解，這世間到底是什麼呢？世間裡包含著成、住、毀壞，世間有成、住、壞、空，還有時間，時間有增減劫波，增劫、減劫。
又言世間者
有成住毀壞故
有增減劫波
劫波那就是長時間的意思。在這長時間裡，它蘊行著無限量之時，時間，在增減劫(波)的時間裡。空間，空間就是在器世間裡，有成、住、壞、空。這就是蘊含在世間裡，無論天長地久，還是同樣在世間裡。無論在這世間所有一切的國土，最近一直在說，四大不調，天下災難偏多等等，一切人事變故，無不都是包含在這世間裡。
所以這叫做世間，從時間、空間、人與人之間，一切萬物有情世間、器世間，這都包含在世間裡。
又言世間者
蘊行無限量之
時 空間故
名之為世間
所以說起來，世間之包含，我們也(要)很用心去探討。
各位，佛陀只是一句話，我們就能從天下萬物，去深入、透徹瞭解，法之甚深、甚深、微妙甚深；這是很能讓我們用心去體會。所以，我們光是在，「世間」二字，就夠我們用很多時間探討，所以人人要用心！
Explanations by Master Cheng-Yan
Subject: Nurture Wisdom and Sharp Capabilities (培養智慧利根)
Date: March. 19. 2014
“Respect the Buddha and the Dharma and take them to heart. Nurture wisdom and sharp capabilities so that, upon hearing the Dharma, one can faithfully accept it. When the wondrous Dharma enters the mind, one’s nature can be seen.”
Everyone, as we learn the Buddha’s Way, we must have great respect for the Buddha. If we respect the Buddha and the Dharma, we will naturally take the Dharma to heart. In this way, we can constantly nurture and sharpen our wisdom, so our roots can be deeper and more extensive.
Our capabilities must be sharp, which means our minds must be keen, and we must really understand principles. This is the meaning of sharp capabilities. Wisdom and sharp capabilities are very important for us spiritual practitioners. Take a seed for example. If it is not planted in soil, or if, after it is planted, it is not nurtured by water and sunlight, how can it grow roots and sprout seedlings? [The seed] must have the continuous support of external conditions. So, the nurturing of wisdom and sharp capabilities depends on us.
[When we] engage in spiritual practice, if we respect the Buddha’s teachings and take the Dharma into our minds, those are karmic conditions that will nurture our seeds and help us develop sharp capabilities and wisdom so we can hear and faithfully accept teachings.
Consider the time of the Buddha. He personally taught the Dharma in this world and many people followed Him in spiritual practice as part of the monastic community. But at the Lotus Dharma-assembly, some people still could not accept the Dharma. They were not always respectful of the Buddha or the Dharma, so they did not really take the Dharma into their hearts. So, when we hear the Dharma, we must take it into our hearts and apply it. We must be able to listen to it and then faithfully accept it. This ability comes from the power of our keen wisdom. Only with these [abilities] can we faithfully accept [the Dharma] and take the wondrous Dharma into our hearts.
If we can faithfully accept it, we can understand and realize our true nature. Indeed, teaching sentient beings was a very laborious process for the Buddha. The problem was that their minds could not realize their [nature]. As we discussed previously, to request teachings on everyone’s behalf, Sariputra again and again persisted in sincerely urging the Buddha to give the teachings He had been guarding in His mind, the true principles of the One Great Vehicle. So, the previous sutra passage states, “At that time, Sariputra [wished] to reemphasize his statement.” His continuous requests were stated in prose. Because this passage is very important, it is repeated to remind all of us that Sariputra sincerely asked the Buddha to expound the Dharma.
With this mindset, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries.For, without this limitless assembly are those who can have respect and faith.”
Next, let us look at “I pray You speak without worries.”
I pray You speak without worries:
Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma.
So today, they turn from the small toward the great .
Therefore, Sariputra sincerely asked the Buddha for teachings.
Sariputra felt utmost respect and addressed the Buddha as “Dharma-king, Supremely Honored One.”This showed respect for the Buddha and Dharma.Sariputra addressed the Buddha as “Supremely Honored One”.By sincerely making this request of the Buddha, he showed Him that those who wanted to listen to the Dharma at the assembly were very reverent.
They had also seen countless Buddhas in the past and cultivated Their teachings, so they must have a deep capability for understanding the Dharma.Thus, he asked the Buddha not to worry about the people at this assembly.They could probably faithfully and respectfully accept everything He teaches.
So, Sariputra said, “the assembly had sharp capabilities and wisdom”.These people all had roots of wisdom; they were very wise.Sariputra was also encouraging everyone to remember that they had spent a long time on their spiritual cultivation, and not just in this present lifetime. We must all remember that, in or past lives, we have likely drawn near countless Buddhas.
Our goal has always been to attain Budhdahood.So, this phrase has a dual meaning.
“I pray You speak without worries” was his way of asking the Buddha to teach and to tell Him that He did not need to worry.“For, within this limitless assembly are those who can have respect and faith.”This also reminds people that it is rare for them to be present as the Buddha is about to speak the Dharma that He had guarded in His heart.
This was precisely the right moment, so they must seize this opportunity to [learn] with respect and faith.In his wisdom, Sariputra spoke a single phrase with a double purpose.
He was even requesting the Dharma for future sentient beings.
This passage also showed that, in the assembly, there were some who attained Small Vehicle fruits.They felt some regret that, in the past, they were attached to the Small Vehicle Dharma.At this time, they heard the words of Sariputra, who was foremost in wisdom.In requesting that the Buddha explain the wondrous One Vehicle Dharma that He had guarded in His mind, he pleaded with Him many times.
So, his fellow practitioners became more vigilant and began to feel “regret for not faithfully accepting the Great Vehicle Dharma”.For a long time, the Buddha had been teaching the Great Vehicle Dharma.For those with sharp capabilities, He gave the Great Vehicle Dharma to directly teach the Bodhisattva-path.
But, those around Him listening to His teachings were still attached to Small Vehicle teachings for cultivating themselves.
But then, when they saw how Sariputra sincerely and respectfully requested teachings from the Buddha, a few of them began to feel regret. In the past, they had heard the Buddha teach, but they did not mindfully accept the Dharma. They “regret not faithfully accepting the Great Vehicle Dharma”. They already felt regret. So, at this time, they began to turn from the small to the great, to shift from a Small Vehicle mindset to seek Great Vehicle teachings.
There were quite a few such people in attendance. Sariputra understood the mindset of his fellow spiritual practitioners, so he sincerely asked the Buddha for teachings. To show his respect for the Buddha and Dharma, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries”. This request was so sincere. But how did the Buddha respond? Let us look at the original text.
“The Buddha again stopped Sariputra. If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit”
From reading this passage, we understand that the Buddha still wanted to stop. Even though Sariputra asked for teachings so sincerely, the Buddha saw things this way; among all these people, how many would truly turn from the small to the great? Perhaps He should continue to nurture their diligence in understanding the Small Vehicle teachings of the past. But that is just one stage. Indeed, Small Vehicle practitioners have room for improvement, [to learn] the Great Vehicle Dharma. The Buddha mindfully looked into each person to assess how many were really ready to reverently accept the Dharma.
Ultimately , would there be many or few? How many people would aspire to nurture their wisdom and sharp capabilities? How many of these people could really listen to and then faithfully accept the Dharma? The Buddha saw that most people’s capabilities were not mature enough, so He wanted everyone to nurture their faith before listening to the teachings. The karmic conditions had to be strengthened.
So, here the Buddha said stop, there is no need to speak further. Why? Because He felt that heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt. Furthermore, if He began to speak now, not only would they not faithfully accept the teachings, they would also be fearful and suspicious. Why would they be shocked and doubtful? We must mindfully [understand] what “all worlds” means
“All world: The world is defined by space and time. This is what we think of as the universe. ”
[Our sense of the world] is defined by time, space and interpersonal relationships. This is what makes up our world. [In Chinese], the world “world” contains the meaning of “period” or time, and also “space”. And there are also two main parts to the world.
There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.
We are all included in these two main parts. One is the sentient world, which is comprised of all living beings. All living beings are part of the world. Living beings include all sentient beings. Everything that moves is part of this world. The other is the material world, such as the land that all things rely on. This is all included in the material world.
Living things are part of the sentient world. The things we use, the things we see with our eyes, mountains, rivers, land, houses and so on, this table and all the furnishings, are part of the material world. These things also arise and cease through formation, existence, decay and disappearance. The sentient world goes through birth, aging, illness and death. So, these two parts make up what we call the world.
Again, we must further understand what is in this world. The world contains the process of formation, existence, decay and disappearance, and it also [encompasses] time.With time, there are increasing and decreasing kalpas.
A kalpa is a very long period of time. In this long period of time, countless infinitesimal changes accumulate. [This happens] over one increasing and decreasing kalpa. Space is all things in the material world that form, exist, decay and disappear. This is all contained within the world.
No matter how long the world exists, this will keep happening. Though all the lands of this world have been suffering the imbalance of the four elements and experiencing many disasters and so on, all these human issues and changes are part of this world. So, the world encompasses times, space and interpersonal relationships, all things in the sentient world and material world. These are all part of the world.
It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is we call “the world”
So, we need to mindfully explore everything the encompassed by the world. Everyone, with a single teaching from the Buddha, we can penetrate and thoroughly understand all things in the world.
The Dharma is extremely profound and wondrous. So, we must put our hearts into comprehending it. Just this term, “the world,” alone, will take us a long time to explore. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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