20140320《靜思妙蓮華》修德治貢高我慢
⊙不自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑。」《法華經方便品第二》
⊙阿修羅，華譯為非天。因其有天之福，而無天之德，似天而非天。又譯作無端正。因其容貌很醜陋，性好鬥，常與帝釋戰，國中男醜女美。
⊙「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》
⊙增上慢比丘：謂自得增上之法，而生輕慢於他。未得謂得，未證謂證，是名增上慢。
【證嚴上人開示】
我們修行者，不可自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。
不自貢高慢
修德發大心
世間萬法立正念
菩提大道立信願
這就是告訴大家，我們不可有自大貢高的心。修行，我們若是有那分自大，或者是有貢高、驕傲的心，這樣我們修行絕對是不會進步。學佛必定要，將自己縮小，讓人人看起來就是那麼順眼，進入他的眼裡，同時在內心起歡喜。這就是我們要有修行功夫。
修行，「內能自謙則是功，外能禮讓就是德」。我們對我們自己的內心，要常常用功，如何才真正能做到，我們在處群入眾，與人人合和互協？不只是內心的功夫，我們還要身體力行。真正合心，是別人與我們這樣合起來，沒有讓人感覺，我們很特殊，只會讓人感覺說：要做事，我需要他。我們若能讓人肯定、需要，但是，不是讓人感覺很特殊，若能如此，叫做合心。
和合互協，這是來自內心，顯於外行，這叫做修德；內修的功夫，外面所顯現出來的形像，是叫做修德。
我們要時時警惕自己，要好好發那念心，「修德發大心」。發心的同時就要堅持、把握，所以，恆持剎那。我們能將一念間把握於當下，恆持於剎那間，這能讓我們長長久久，這念心不變。
難得來人間，在人間難聞佛法，在佛法中有此因緣，應該要為人間來立正念。念念都沒有偏向，若這樣叫做正念。不只是為世間萬法來立正念，我們更需要在，「菩提大道立信願」。我們的正念若沒有信願，正念就很容易偏差。
世間萬法，希望能在這菩提大道，就軌道而正焉。這就是我們有此因緣來人間，我們能付出，要能在人群中，人人共合和一心。這必定要先從自己做起，要折服我們的貢高、驕傲，還要發大心、立正念，還要堅持信願，這很重要。所以，人人日常的生活中，不可缺少修行的心念。
我們前面一直在說，舍利弗求佛來說法，能夠顯示一乘，甚深微妙的大法。佛陀一再「止！止！不須復說。」舍利弗鍥而不捨，還是又再請佛說法。
佛陀為什麼止？因為「若說是事，一切世間天、人、阿修羅皆當驚疑」。
佛復止舍利弗
若說是事
一切世間
天、人、阿修羅
皆當驚疑
《法華經方便品第二》
「阿修羅」，何謂「阿修羅」？「阿修羅」是梵語，譯作我們的華言，意思就是叫做非天。他所住的環境，有天福的境界，但是，他只有天福而沒有天德。
這就是說，我們有時候學佛，只想修福，沒有去瞭解其中之法，所以時時很願意供養，卻是內心貪、瞋、癡、慢、疑，這種的煩惱還是滿心，煩惱都沒有去除。不過，他願意捨，願意一直要做好事。這叫做修天福，卻是沒有修天德。
他的形態看起來，一點都不莊重，所以叫做無端正。同時「其容貌醜陋」。我們若想想看，這樣在人間的人也是很多，這叫做人間修羅。不只是人間有這樣的修羅，其實在畜生道中，同樣有這樣的修羅，他們同樣能在其他，生靈的境界中就是很好鬥，性很好鬥。
這阿修羅是遍佈於六道中，若是在天道，就是有天福、就是沒天德；在人間有人福，而沒有人德。這都是叫做阿修羅。
阿修羅
華譯為非天
因其有天之福
而無天之德
似天而非天
又譯作無端正
因其容貌很醜陋
性好鬥
常與帝釋戰
國中男醜女美
天人當然是有修德，要有修十德才能生在天上。但是阿修羅，這十德都沒有，只是一項，很歡喜布施，布施就是求福。所以常常說，我們若布施，不要求福，我們要求慧，福慧雙具。自然你付出，該付出的要喜捨，歡喜捨出去，無所求，這就是德。福仍在，增加了德，德就是智慧，這樣叫做福慧雙修。
還有「增上慢比丘」，不只是天、人、阿修羅，不敢來接受此法，其實「增上慢比丘，將墜於大坑」，不只是天、人、阿修羅驚疑。
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》
哪怕增上慢比丘，為了佛陀要說此法，在這些增上慢的比丘、比丘尼中，修行者的心態也不能接受。這種不能接受，自然會生起了煩惱，謗法的心態。所以這種煩惱，就是來自於增上慢。
增上慢就是「未得謂得」。這些比丘修行者，他以為：「我修行這麼久了，隨佛，佛所說的法，我全都瞭解，不只是瞭解，我能聞一知十。佛陀說了無常，我就知道天地間萬物之真理。佛說一，我已經知道十。」這種叫做增上慢。
其實，佛說一，他怎能夠瞭解十呢？一項道理是多麼深奧。其實，一點點，還在皮毛上，才只是知道一個名相，無法去瞭解其中的道理。所以這種「未證謂證，未得謂得」，這種人叫做增上慢人。一直將自己估計得比人更高，比人更多，比人更好，比人更優勢，這叫做增上的我慢。這是一般人都有。
增上慢比丘
謂自得增上之法
而生輕慢於他
未得謂得
未證謂證
是名增上慢
在佛陀的時代，有一段時間，佛陀在迦蘭陀林精舍。在這期間，城內有一對夫妻，他謀生的方法，是用伎樂舞藝，去演戲給人家看。這對夫妻，有一個女兒，自小就訓練她，訓練到真的這女孩愈大愈美，人見人歡喜，尤其是練起了一身的才藝，這實在是技藝出眾。
所以，有一次在城內有一個盛會，就請這個團去表演。人人譁然，大家看得很歡喜，大聲呼喊、讚歎等等。對這女孩子來說，這驕傲之心愈來愈高，她顯出了她妖冶的身材，就向大眾說：「你們看我這樣的舞姿，大家都很歡喜，你們曾看過與我同樣，這樣的身材，這樣的形態，這種舞姿，有人比我更美嗎？或是比我的才藝更高，比我的知識更多，有人能比得過我嗎？」
其中，就有人說：「有啊！我們現在，在(王舍)城外，迦蘭陀林，有一位釋迦牟尼佛，他在說法，他的形態莊嚴，人人所見人人歡喜、人人尊重，就是國王、大臣也非常地尊仰，見佛起恭敬心。」
這女孩子聽了很不服，她感覺，世間還有人比我讓人看了，更歡喜的人嗎？她就要求她的父母說：「走，我們去看看這位人人口中，稱為莊嚴的釋迦牟尼佛。」父母就隨著女兒，後面還有一大群人也跟著去。
到了精舍外面，她看到佛陀在裡面，向僧眾在說法。她這樣從外面搖搖擺擺，帶著舞姿載舞載歌進來。看到佛陀，她根本不(放)在眼裡，同樣在那裡現出妖冶的舞姿。佛陀看了起了憐憫心，如如不動，他現出了這種非常莊重的形態。
這位妖冶美麗的舞女，這個女孩子叫做青蓮華，她看到佛陀如此莊嚴，她就停下來。佛陀就出聲：「青蓮華，好看，周圍有多少年紀不相同的少年，年輕力壯。在我的周圍比丘團中，還有年老的人發心出家。妳回頭，回過頭，看看周圍有多少人，看看那些老婆婆、老公公，看看他們的形態是如何？」
青蓮華轉個身又看過來，是啊！老人就是年邁龍鐘，身體都彎下去了，頭髮白了。這種頭髮散下來，臉皺了，人是彎的，看起來如此年老的形像，這麼醜。就是這樣轉一圈。佛陀就說：「青蓮華，未來妳的身形，與這些老人是一樣的。」
青蓮華聽到佛陀，如此柔軟的聲音，又看起來佛陀，真的是這麼的莊嚴，聽起來這話是這麼深，如此打動了她的心，猶如在夢中清醒過來。「是啊！我今天就是因為我年輕，所以我一身的舞伎，全身的舞伎，這麼妖艷。再幾年後，我的形態與他相同，我到底還有什麼好來炫耀，我的才華、美麗呢？」在那當中，忽然間發起了一念心，懺悔，在佛陀面前，跪求佛陀為她剃髮出家。
這就是佛陀在世時，這種年輕人，就是增上慢。其實，這種的心理，於出家的行者也有這樣，覺得，我的法比你多，我所瞭解的，比你更透徹。這種已經聽佛的法聽久了，他認為，佛所說的法，我都瞭解了。這種增上慢之人也不少。因此，佛陀還是，還是未允許將此法隨便說出去。
各位，聞法不是那麼容易。我們必定要有這分正念，我們一定要有正念，我們要有信願之心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Virtue to Eliminate Arrogance and Pride (修德治貢高我慢)
Date: March. 20. 2014
We spiritual practitioners must not be arrogant and proud. To cultivate virtue, we must make great aspirations and “establish Right Mindfulness among myriad worldly phenomena, and establish faith and vows on the great Bodhi-path.”
This is telling everyone that we cannot be arrogant and proud. If we engage in spiritual practice with conceit, arrogance and pride, we will never advance in our spiritual practice. As we learn the Buddha’s Way, we must humble ourselves. When we humble ourselves, others will find us agreeable. When we enter their sight, joy will arise in their hearts. This is a skill we must practice.
In our practice, “inwardly, being humble is a merit, outwardly, being courteous is a virtue.” We must constantly work to train our minds, so we can really live among others with unity, harmony, mutual love and concerted effort. Not only must we develop those skills, we must also put the teachings into practice. True unity arises when we work with others and do not give them the feeling that we are something special, just that they need our help to get something done. We can be acknowledged by others without needing them to make us feel special.
If we can work together this way, this is unity. This is working together with unity and harmony. This comes from our hearts and manifests through our actions. This is how we cultivate virtue. Both the skills we develop internally and the appearance we manifest externally are part of cultivating virtue. We must always be vigilant and make that great aspiration.
“To cultivate virtue, make great aspirations.” In making aspirations, we must hold on to and forever preserve our initial inspiration. If we can hold on to that aspiration and sustain that moment forever, our mindset will be lasting and unchanging. Being born human in this world is rare and being able to listen to the Buddha-Dharma is rare. Since [we] have this connection with the Buddha-Dharma, we must establish Right Mindfulness for the world. When our thoughts never deviate [from the Path], we have Right Mindfulness. Not only must we establish Right Mindfulness for all things in the world, more importantly, we must “establish faith and vows on the great Bodhi-path.”
Without faith and vows, we will easily deviate from Right Mindfulness. As we [deal with] all things in the world, and walk this great Bodhi-path, hopefully we can stay on this path to remain on course. We had the karmic conditions to come to this world and are able to help others. As we work with people, our hearts need to be united as one. To do this, we must start with ourselves and tame our arrogance and pride. We must also form great aspirations, establish Right Mindfulness and sustain our faith and vows; this is very important.
So, in our daily living, we must not lack spiritual aspirations.We had previously been discussing how.Sariputra asked the Buddha to teach the Dharma and reveal the One Vehicle, the extremely profound, subtle and wondrous Dharma.
The Buddha repeatedly said, “Stop, stop, there is no need to speak further.”
Sariputra was persistent and again asked the Buddha to give teachings.
Why did the Buddha stop?
Because “if this matter were spoken of, heavenly beings, humans and asutra in all worlds would be shocked and begin to doubt”.
What are “asuras” ?“Asura” is a Sanskrit word and means “not heavenly being”.
The place where they live is a realm of heavenly blessings; however, though they have heavenly blessings, they lack heavenly virtues.
This means, sometimes when we learn the Buddha’s Way, we only want to cultivate blessings without understanding the principles within.So, while we willingly make offerings, our hearts are still filled with greed, anger, ignorance, arrogance and doubt.These afflictions still fill our minds.Though some people do not eliminate afflictions, they are willing to practice giving and constantly do good deeds.This is called cultivating heavenly blessings but not heavenly virtues.
These people do not look dignified at all.So, we say they look “improper”.
Also, “their appearance is unpleasant”.If we think about it, there are many such people in this world.They are asuras in the human realm.
Not only do they exist in the human realm, they exist in the animal realm as well.
When they take the form of other living beings, they maintain their very belligerent nature.So, asuras [exist] throughout the Six Realms.[Asuras] in heaven have heavenly blessings, but not heavenly virtues.In the human realm, they have human blessings, but lack human virtues.This is the characteristic of asuras.
Asura means “not heavenly being”.They have heavenly blessings but not heavenly virtues.So, they are like heavenly beings, and yet not.
Asura is also translated as “improper” because their appearance is very unpleasant and their nature is belligerent, they often fight with heavenly lords.The males are ugly and the females are beautiful.
Of course, heavenly beings must have cultivated the Ten Virtues to be born in the heaven realm.Asuras did not cultivate all ten, just one, because they enjoyed the practice of giving.Giving is a way to seek blessings.So, I often say when we give, we must not seek blessings.Instead, we must seek wisdom, so we may have both blessings and wisdom.Of course, when we give, we must give joyfully and unconditionally.Then it is a virtue.On top of blessings, we add virtue, which is wisdom.Thus we cultivate both blessings and wisdom.
There were “bhiksus with overbearing arrogance”.In addition to heavenly beings, humans and asuras who were afraid to accept this Dharma, the “bhiksus with overbearing arrogance would fall into the big pit. ”Not only would heaven beings,humans and asuras be shocked and begin to doubt,so would bhiksus with overbearing arrogance.
If the Buddha gave this teaching, bhiksus and bhiksunis with overbearing arrogance would not have the mindset to accept it. Their refusal to accept it naturally would give rise to afflictions and the desire to slander the Dharma. So, these afflictions arise from overbearing arrogance. Those with overbearing arrogance “claim to attain what they had not”. These bhiksus assumed, “I have engaged in spiritual practice for so long and followed the Buddha, so I understand all His teachings. Not only do I understand, upon hearing one [principle], I understand all. After the Buddha spoke of impermanence, I then understood the true principles of all things in the universe. With one teaching from the Buddha, I have already realized ten things.” This [mentality] is called overbearing arrogance. In reality, if the Buddha gave one teaching, how could they understand ten things?
Each principles is so deeply profound. Indeed, they only [knew] a little bit, only superficial things. They only knew the terms but did not understand the principles behind them. So, these people “claimed to have realized what they had not claimed to have attained what they had not”. So, they are overbearing arrogant people; they [consider] themselves one step above others. They think they know more, are better, are superior to others. This [mentality] is called overbearing arrogance. Most ordinary people are like this.
“Bhiksus with overbearing arrogance claim that they have attained superior Dharma so they slight other people. Those who claim to have attained what they have not and to have realized what they have not have overbearing arrogance.”
During the Buddha’s lifetime, he spent a period of time at the Kalandaka Abode. During that period of time, there was a married couple in the city who made a living through entertaining orer with music, dancing and acting. This couple had a daughter they had trained since she was young. As the girl grew older and more beautiful, everyone who saw her liked her, especially because her talents were outstanding.
One time, someone was holding a party in the city, so they hired this family to perform. Everyone cheered loudly and really enjoyed the show. They cheered and praised [the performance]. As for this girl, she became more and more arrogant. She flaunted her seductive figure and told the audience, “All of you really enjoyed the way I dance. Have you ever seen [anyone] with this kind of figure and movements? Is anyone more beautiful than I am? More talented than I am? More knowledgeable than I am? Can anyone compete with me?” Among the crowd, someone said, “Yes, right now, outside of our city, in the Kalandaka forest, “Sakyamuni Buddha is giving teachings. His appearance is magnificent, and everyone who sees Him likes and respects Him. Even the knig and ministers look up to Him with respect and reverence.”
The woman refused to accept this. She wondered, “Can there really be someone in the world who makes people happier than me? So, she said to her parents, “Let’s go see this Sakyamuni Buddha, who everyone says is magnificent” The parents went to see Him with their daughter, follow by a large group of people.
From our side the abode, she saw the Buddha inside, explaining the Dharma to the monastics. She sashayed into the room with song and dance. Upon seeing the Buddha, she disregarded [His presence] and flaunted her seductive dance.
When the Buddha saw this, He felt sympathy and remained unmoving. Then He manifested a truly dignified appearance. This flirtatious and beautiful dancer was named Blue Lotus. Seeing the magnificence of the Buddha, she stopped.
Then the Buddha spoke, “Look, Blue Lotus. Around us are many men of different ages.There are young and strong men. “In my monastic community, there are also elderly people who aspired to become monastics. Turn around and see how many are around us? Consider the appearance of these old women and men.”
Blue Lotus turned and looked around. Indeed, the elderly looked old and weak, their bodies were hunched, their hair white and unkempt, their faces wrinkled. They were hunched over and had such an aged, ugly appearance. After she turned a full circle, the Buddha said, “Blue Lotus, in the future, your appearance will be the same as these elderly people.”
Blue Lotus heard the Buddha speak with such a soft voice and saw that He was very magnificent. His words were so profound that she was moved by them.She felt as if she was waking up from a dream. “Indeed, because of my youth, my dancing is bewitching and seductive, in a few years, my appearance will the same as these others. What can I flaunt then? My talent? Beauty?
In that moment she suddenly formed an aspiration. She repented and knelt before the Buddha to beg Him to take her as a monastic disciple. This [happened] during the Buddha’s lifetime.This young woman had a [mindset] of overbearing arrogance. Indeed, this mentality also exists in monastics. Some feel, “I understand Dharma better than you. I understand [the teachings] more thoroughly than you.” Those who have listened to the Buddha for a long time may think, “I have understood all of the Buddha’s teachings. Many people had this overbearing arrogance.
Therefore, the Buddha still did not freely give these teachings. Everyone, to be able to listen to the Dharma is not very easy. We must have a sense of Right Mindfulness and have faith and vows. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙不自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑。」《法華經方便品第二》
⊙阿修羅，華譯為非天。因其有天之福，而無天之德，似天而非天。又譯作無端正。因其容貌很醜陋，性好鬥，常與帝釋戰，國中男醜女美。
⊙「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》
⊙增上慢比丘：謂自得增上之法，而生輕慢於他。未得謂得，未證謂證，是名增上慢。
【證嚴上人開示】
我們修行者，不可自貢高慢，修德發大心；世間萬法立正念，菩提大道立信願。
不自貢高慢
修德發大心
世間萬法立正念
菩提大道立信願
這就是告訴大家，我們不可有自大貢高的心。修行，我們若是有那分自大，或者是有貢高、驕傲的心，這樣我們修行絕對是不會進步。學佛必定要，將自己縮小，讓人人看起來就是那麼順眼，進入他的眼裡，同時在內心起歡喜。這就是我們要有修行功夫。
修行，「內能自謙則是功，外能禮讓就是德」。我們對我們自己的內心，要常常用功，如何才真正能做到，我們在處群入眾，與人人合和互協？不只是內心的功夫，我們還要身體力行。真正合心，是別人與我們這樣合起來，沒有讓人感覺，我們很特殊，只會讓人感覺說：要做事，我需要他。我們若能讓人肯定、需要，但是，不是讓人感覺很特殊，若能如此，叫做合心。
和合互協，這是來自內心，顯於外行，這叫做修德；內修的功夫，外面所顯現出來的形像，是叫做修德。
我們要時時警惕自己，要好好發那念心，「修德發大心」。發心的同時就要堅持、把握，所以，恆持剎那。我們能將一念間把握於當下，恆持於剎那間，這能讓我們長長久久，這念心不變。
難得來人間，在人間難聞佛法，在佛法中有此因緣，應該要為人間來立正念。念念都沒有偏向，若這樣叫做正念。不只是為世間萬法來立正念，我們更需要在，「菩提大道立信願」。我們的正念若沒有信願，正念就很容易偏差。
世間萬法，希望能在這菩提大道，就軌道而正焉。這就是我們有此因緣來人間，我們能付出，要能在人群中，人人共合和一心。這必定要先從自己做起，要折服我們的貢高、驕傲，還要發大心、立正念，還要堅持信願，這很重要。所以，人人日常的生活中，不可缺少修行的心念。
我們前面一直在說，舍利弗求佛來說法，能夠顯示一乘，甚深微妙的大法。佛陀一再「止！止！不須復說。」舍利弗鍥而不捨，還是又再請佛說法。
佛陀為什麼止？因為「若說是事，一切世間天、人、阿修羅皆當驚疑」。
佛復止舍利弗
若說是事
一切世間
天、人、阿修羅
皆當驚疑
《法華經方便品第二》
「阿修羅」，何謂「阿修羅」？「阿修羅」是梵語，譯作我們的華言，意思就是叫做非天。他所住的環境，有天福的境界，但是，他只有天福而沒有天德。
這就是說，我們有時候學佛，只想修福，沒有去瞭解其中之法，所以時時很願意供養，卻是內心貪、瞋、癡、慢、疑，這種的煩惱還是滿心，煩惱都沒有去除。不過，他願意捨，願意一直要做好事。這叫做修天福，卻是沒有修天德。
他的形態看起來，一點都不莊重，所以叫做無端正。同時「其容貌醜陋」。我們若想想看，這樣在人間的人也是很多，這叫做人間修羅。不只是人間有這樣的修羅，其實在畜生道中，同樣有這樣的修羅，他們同樣能在其他，生靈的境界中就是很好鬥，性很好鬥。
這阿修羅是遍佈於六道中，若是在天道，就是有天福、就是沒天德；在人間有人福，而沒有人德。這都是叫做阿修羅。
阿修羅
華譯為非天
因其有天之福
而無天之德
似天而非天
又譯作無端正
因其容貌很醜陋
性好鬥
常與帝釋戰
國中男醜女美
天人當然是有修德，要有修十德才能生在天上。但是阿修羅，這十德都沒有，只是一項，很歡喜布施，布施就是求福。所以常常說，我們若布施，不要求福，我們要求慧，福慧雙具。自然你付出，該付出的要喜捨，歡喜捨出去，無所求，這就是德。福仍在，增加了德，德就是智慧，這樣叫做福慧雙修。
還有「增上慢比丘」，不只是天、人、阿修羅，不敢來接受此法，其實「增上慢比丘，將墜於大坑」，不只是天、人、阿修羅驚疑。
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》
哪怕增上慢比丘，為了佛陀要說此法，在這些增上慢的比丘、比丘尼中，修行者的心態也不能接受。這種不能接受，自然會生起了煩惱，謗法的心態。所以這種煩惱，就是來自於增上慢。
增上慢就是「未得謂得」。這些比丘修行者，他以為：「我修行這麼久了，隨佛，佛所說的法，我全都瞭解，不只是瞭解，我能聞一知十。佛陀說了無常，我就知道天地間萬物之真理。佛說一，我已經知道十。」這種叫做增上慢。
其實，佛說一，他怎能夠瞭解十呢？一項道理是多麼深奧。其實，一點點，還在皮毛上，才只是知道一個名相，無法去瞭解其中的道理。所以這種「未證謂證，未得謂得」，這種人叫做增上慢人。一直將自己估計得比人更高，比人更多，比人更好，比人更優勢，這叫做增上的我慢。這是一般人都有。
增上慢比丘
謂自得增上之法
而生輕慢於他
未得謂得
未證謂證
是名增上慢
在佛陀的時代，有一段時間，佛陀在迦蘭陀林精舍。在這期間，城內有一對夫妻，他謀生的方法，是用伎樂舞藝，去演戲給人家看。這對夫妻，有一個女兒，自小就訓練她，訓練到真的這女孩愈大愈美，人見人歡喜，尤其是練起了一身的才藝，這實在是技藝出眾。
所以，有一次在城內有一個盛會，就請這個團去表演。人人譁然，大家看得很歡喜，大聲呼喊、讚歎等等。對這女孩子來說，這驕傲之心愈來愈高，她顯出了她妖冶的身材，就向大眾說：「你們看我這樣的舞姿，大家都很歡喜，你們曾看過與我同樣，這樣的身材，這樣的形態，這種舞姿，有人比我更美嗎？或是比我的才藝更高，比我的知識更多，有人能比得過我嗎？」
其中，就有人說：「有啊！我們現在，在(王舍)城外，迦蘭陀林，有一位釋迦牟尼佛，他在說法，他的形態莊嚴，人人所見人人歡喜、人人尊重，就是國王、大臣也非常地尊仰，見佛起恭敬心。」
這女孩子聽了很不服，她感覺，世間還有人比我讓人看了，更歡喜的人嗎？她就要求她的父母說：「走，我們去看看這位人人口中，稱為莊嚴的釋迦牟尼佛。」父母就隨著女兒，後面還有一大群人也跟著去。
到了精舍外面，她看到佛陀在裡面，向僧眾在說法。她這樣從外面搖搖擺擺，帶著舞姿載舞載歌進來。看到佛陀，她根本不(放)在眼裡，同樣在那裡現出妖冶的舞姿。佛陀看了起了憐憫心，如如不動，他現出了這種非常莊重的形態。
這位妖冶美麗的舞女，這個女孩子叫做青蓮華，她看到佛陀如此莊嚴，她就停下來。佛陀就出聲：「青蓮華，好看，周圍有多少年紀不相同的少年，年輕力壯。在我的周圍比丘團中，還有年老的人發心出家。妳回頭，回過頭，看看周圍有多少人，看看那些老婆婆、老公公，看看他們的形態是如何？」
青蓮華轉個身又看過來，是啊！老人就是年邁龍鐘，身體都彎下去了，頭髮白了。這種頭髮散下來，臉皺了，人是彎的，看起來如此年老的形像，這麼醜。就是這樣轉一圈。佛陀就說：「青蓮華，未來妳的身形，與這些老人是一樣的。」
青蓮華聽到佛陀，如此柔軟的聲音，又看起來佛陀，真的是這麼的莊嚴，聽起來這話是這麼深，如此打動了她的心，猶如在夢中清醒過來。「是啊！我今天就是因為我年輕，所以我一身的舞伎，全身的舞伎，這麼妖艷。再幾年後，我的形態與他相同，我到底還有什麼好來炫耀，我的才華、美麗呢？」在那當中，忽然間發起了一念心，懺悔，在佛陀面前，跪求佛陀為她剃髮出家。
這就是佛陀在世時，這種年輕人，就是增上慢。其實，這種的心理，於出家的行者也有這樣，覺得，我的法比你多，我所瞭解的，比你更透徹。這種已經聽佛的法聽久了，他認為，佛所說的法，我都瞭解了。這種增上慢之人也不少。因此，佛陀還是，還是未允許將此法隨便說出去。
各位，聞法不是那麼容易。我們必定要有這分正念，我們一定要有正念，我們要有信願之心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Virtue to Eliminate Arrogance and Pride (修德治貢高我慢)
Date: March. 20. 2014
We spiritual practitioners must not be arrogant and proud. To cultivate virtue, we must make great aspirations and “establish Right Mindfulness among myriad worldly phenomena, and establish faith and vows on the great Bodhi-path.”
This is telling everyone that we cannot be arrogant and proud. If we engage in spiritual practice with conceit, arrogance and pride, we will never advance in our spiritual practice. As we learn the Buddha’s Way, we must humble ourselves. When we humble ourselves, others will find us agreeable. When we enter their sight, joy will arise in their hearts. This is a skill we must practice.
In our practice, “inwardly, being humble is a merit, outwardly, being courteous is a virtue.” We must constantly work to train our minds, so we can really live among others with unity, harmony, mutual love and concerted effort. Not only must we develop those skills, we must also put the teachings into practice. True unity arises when we work with others and do not give them the feeling that we are something special, just that they need our help to get something done. We can be acknowledged by others without needing them to make us feel special.
If we can work together this way, this is unity. This is working together with unity and harmony. This comes from our hearts and manifests through our actions. This is how we cultivate virtue. Both the skills we develop internally and the appearance we manifest externally are part of cultivating virtue. We must always be vigilant and make that great aspiration.
“To cultivate virtue, make great aspirations.” In making aspirations, we must hold on to and forever preserve our initial inspiration. If we can hold on to that aspiration and sustain that moment forever, our mindset will be lasting and unchanging. Being born human in this world is rare and being able to listen to the Buddha-Dharma is rare. Since [we] have this connection with the Buddha-Dharma, we must establish Right Mindfulness for the world. When our thoughts never deviate [from the Path], we have Right Mindfulness. Not only must we establish Right Mindfulness for all things in the world, more importantly, we must “establish faith and vows on the great Bodhi-path.”
Without faith and vows, we will easily deviate from Right Mindfulness. As we [deal with] all things in the world, and walk this great Bodhi-path, hopefully we can stay on this path to remain on course. We had the karmic conditions to come to this world and are able to help others. As we work with people, our hearts need to be united as one. To do this, we must start with ourselves and tame our arrogance and pride. We must also form great aspirations, establish Right Mindfulness and sustain our faith and vows; this is very important.
So, in our daily living, we must not lack spiritual aspirations.We had previously been discussing how.Sariputra asked the Buddha to teach the Dharma and reveal the One Vehicle, the extremely profound, subtle and wondrous Dharma.
The Buddha repeatedly said, “Stop, stop, there is no need to speak further.”
Sariputra was persistent and again asked the Buddha to give teachings.
Why did the Buddha stop?
Because “if this matter were spoken of, heavenly beings, humans and asutra in all worlds would be shocked and begin to doubt”.
What are “asuras” ?“Asura” is a Sanskrit word and means “not heavenly being”.
The place where they live is a realm of heavenly blessings; however, though they have heavenly blessings, they lack heavenly virtues.
This means, sometimes when we learn the Buddha’s Way, we only want to cultivate blessings without understanding the principles within.So, while we willingly make offerings, our hearts are still filled with greed, anger, ignorance, arrogance and doubt.These afflictions still fill our minds.Though some people do not eliminate afflictions, they are willing to practice giving and constantly do good deeds.This is called cultivating heavenly blessings but not heavenly virtues.
These people do not look dignified at all.So, we say they look “improper”.
Also, “their appearance is unpleasant”.If we think about it, there are many such people in this world.They are asuras in the human realm.
Not only do they exist in the human realm, they exist in the animal realm as well.
When they take the form of other living beings, they maintain their very belligerent nature.So, asuras [exist] throughout the Six Realms.[Asuras] in heaven have heavenly blessings, but not heavenly virtues.In the human realm, they have human blessings, but lack human virtues.This is the characteristic of asuras.
Asura means “not heavenly being”.They have heavenly blessings but not heavenly virtues.So, they are like heavenly beings, and yet not.
Asura is also translated as “improper” because their appearance is very unpleasant and their nature is belligerent, they often fight with heavenly lords.The males are ugly and the females are beautiful.
Of course, heavenly beings must have cultivated the Ten Virtues to be born in the heaven realm.Asuras did not cultivate all ten, just one, because they enjoyed the practice of giving.Giving is a way to seek blessings.So, I often say when we give, we must not seek blessings.Instead, we must seek wisdom, so we may have both blessings and wisdom.Of course, when we give, we must give joyfully and unconditionally.Then it is a virtue.On top of blessings, we add virtue, which is wisdom.Thus we cultivate both blessings and wisdom.
There were “bhiksus with overbearing arrogance”.In addition to heavenly beings, humans and asuras who were afraid to accept this Dharma, the “bhiksus with overbearing arrogance would fall into the big pit. ”Not only would heaven beings,humans and asuras be shocked and begin to doubt,so would bhiksus with overbearing arrogance.
If the Buddha gave this teaching, bhiksus and bhiksunis with overbearing arrogance would not have the mindset to accept it. Their refusal to accept it naturally would give rise to afflictions and the desire to slander the Dharma. So, these afflictions arise from overbearing arrogance. Those with overbearing arrogance “claim to attain what they had not”. These bhiksus assumed, “I have engaged in spiritual practice for so long and followed the Buddha, so I understand all His teachings. Not only do I understand, upon hearing one [principle], I understand all. After the Buddha spoke of impermanence, I then understood the true principles of all things in the universe. With one teaching from the Buddha, I have already realized ten things.” This [mentality] is called overbearing arrogance. In reality, if the Buddha gave one teaching, how could they understand ten things?
Each principles is so deeply profound. Indeed, they only [knew] a little bit, only superficial things. They only knew the terms but did not understand the principles behind them. So, these people “claimed to have realized what they had not claimed to have attained what they had not”. So, they are overbearing arrogant people; they [consider] themselves one step above others. They think they know more, are better, are superior to others. This [mentality] is called overbearing arrogance. Most ordinary people are like this.
“Bhiksus with overbearing arrogance claim that they have attained superior Dharma so they slight other people. Those who claim to have attained what they have not and to have realized what they have not have overbearing arrogance.”
During the Buddha’s lifetime, he spent a period of time at the Kalandaka Abode. During that period of time, there was a married couple in the city who made a living through entertaining orer with music, dancing and acting. This couple had a daughter they had trained since she was young. As the girl grew older and more beautiful, everyone who saw her liked her, especially because her talents were outstanding.
One time, someone was holding a party in the city, so they hired this family to perform. Everyone cheered loudly and really enjoyed the show. They cheered and praised [the performance]. As for this girl, she became more and more arrogant. She flaunted her seductive figure and told the audience, “All of you really enjoyed the way I dance. Have you ever seen [anyone] with this kind of figure and movements? Is anyone more beautiful than I am? More talented than I am? More knowledgeable than I am? Can anyone compete with me?” Among the crowd, someone said, “Yes, right now, outside of our city, in the Kalandaka forest, “Sakyamuni Buddha is giving teachings. His appearance is magnificent, and everyone who sees Him likes and respects Him. Even the knig and ministers look up to Him with respect and reverence.”
The woman refused to accept this. She wondered, “Can there really be someone in the world who makes people happier than me? So, she said to her parents, “Let’s go see this Sakyamuni Buddha, who everyone says is magnificent” The parents went to see Him with their daughter, follow by a large group of people.
From our side the abode, she saw the Buddha inside, explaining the Dharma to the monastics. She sashayed into the room with song and dance. Upon seeing the Buddha, she disregarded [His presence] and flaunted her seductive dance.
When the Buddha saw this, He felt sympathy and remained unmoving. Then He manifested a truly dignified appearance. This flirtatious and beautiful dancer was named Blue Lotus. Seeing the magnificence of the Buddha, she stopped.
Then the Buddha spoke, “Look, Blue Lotus. Around us are many men of different ages.There are young and strong men. “In my monastic community, there are also elderly people who aspired to become monastics. Turn around and see how many are around us? Consider the appearance of these old women and men.”
Blue Lotus turned and looked around. Indeed, the elderly looked old and weak, their bodies were hunched, their hair white and unkempt, their faces wrinkled. They were hunched over and had such an aged, ugly appearance. After she turned a full circle, the Buddha said, “Blue Lotus, in the future, your appearance will be the same as these elderly people.”
Blue Lotus heard the Buddha speak with such a soft voice and saw that He was very magnificent. His words were so profound that she was moved by them.She felt as if she was waking up from a dream. “Indeed, because of my youth, my dancing is bewitching and seductive, in a few years, my appearance will the same as these others. What can I flaunt then? My talent? Beauty?
In that moment she suddenly formed an aspiration. She repented and knelt before the Buddha to beg Him to take her as a monastic disciple. This [happened] during the Buddha’s lifetime.This young woman had a [mindset] of overbearing arrogance. Indeed, this mentality also exists in monastics. Some feel, “I understand Dharma better than you. I understand [the teachings] more thoroughly than you.” Those who have listened to the Buddha for a long time may think, “I have understood all of the Buddha’s teachings. Many people had this overbearing arrogance.
Therefore, the Buddha still did not freely give these teachings. Everyone, to be able to listen to the Dharma is not very easy. We must have a sense of Right Mindfulness and have faith and vows. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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