20140321《靜思妙蓮華》七慢障聖道
⊙佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。
⊙「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」《法華經方便品第二》
⊙此佛第三次止說，蓋此品說法，乃佛稱本心而說，非堅固深信樂聞而予與開示必召驚疑；又將使增上慢之比丘等不惟不獲利益反因疑謗而生過失。
⊙七慢之一、通常之慢。自謂智慧功德過人，是為慢。
⊙七慢之二、過慢。智慧功德與人相等，而自高以輕人，慢上加慢，是為過慢。
⊙七慢之三、慢過慢。智慧功德實不及人，而反自謂過人，是為慢過慢。
⊙七慢之四、我慢。即我相之最著者，例如自命甚高，因有此我相，遂獨見己之優勝，而益顯他人之不己若，是為我慢，為諸慢之根本。
⊙七慢之五、增上慢。謂已證阿羅漢，其實煩惱並未盡除斷，如是未得謂得，未證謂證，是為增上慢，恆為修行者之通病。
⊙七慢之六、卑劣慢。自謂我不如人，然亦不必求於人，以是任意慢人，是為卑劣慢。
⊙七慢之七、邪慢。於一切是非曲直不加審察，而自執著於先入之邪見，慢侮一切，由是因果報應都不之信，是為邪慢。
【證嚴上人開示】
「佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。」
佛心護念一乘實法
久默斯要不務速說
慮增上慢因疑生謗
不唯無益更增有損
也就是要告訴大家，佛陀的心，本來所護念著這一乘實法，但是佛陀久默斯要，他一直想要告訴大家的法，考慮到眾生根機還不很成熟，所以佛陀還是久默。
這樣四十多年間，為什麼佛陀不能趕快，將他內心所要說的話暢演本懷？那就是考慮到增上慢的人，他們因為疑心，所以會生毀謗。佛陀有考慮到不是時候，所以還沒有說。再者，若說出來，恐怕對這些增上慢的人，不但無益，他無法接受，反而又對這些增上慢的人，有損害。
到底這是什麼道理呢？當然，佛陀的慈悲，護念著這樣一乘實相之法，卻是眾生若不對機，無法接受，不只是對自己不受用，反而會生起了毀謗。所以他還是「久默斯要」，無法暢演出來。所以「不務速說」，不是不說，就是不急著說。因為恐怕對他們，若說了之後，不只是無益，更加對這些增上慢的人又有損。
就如知道大家體虛，要為他們開補藥，不過有的人不堪吃補藥。補藥雖然對人的身體有幫助，卻是對那種病症不對的人，恐怕吃了這個藥，會再有副作用。這是佛陀的慈悲。
所以我們下面，來看這段（經）文，又是這樣說：「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」
爾時世尊
重說偈言
止止不須說
我法妙難思
諸增上慢者
聞必不敬信
《法華經方便品第二》
佛陀就說「止！止！」因為舍利弗的懇求，佛陀還是連續：停吧！不要再說了，不必再說。不須說，不必再說了。「我法妙難思」，又再一次，佛陀又提高，讓大家瞭解，我所得到的法，那一乘實法是非常的微妙，不是普通人有辦法瞭解。
「諸增上慢者，聞必不敬信。」我若要細細分析，可能有一些增上慢的人不耐煩，他們無法聽進去；聽了，他的心會起煩(惱)，不能起恭敬心。所以，這個時候，不是再說微妙法的時候。
此佛第三次止說
蓋此品說法
乃佛稱本心而說
非堅固深信樂聞
而予與開示
必召驚疑
又將使
增上慢之比丘等
不惟不獲利益
反因疑謗而生過失
這也就是要告訴大家，佛陀已經在經文中有三次，就是止！止！三次連續的止！止！不必再說了，還沒有要說。舍利弗三次、四次不斷地請，懇請佛陀來說。
這三次止說，佛陀三次止說，這就是說，佛稱本懷(心)而說。本來佛陀成佛之後，他一件大事，一大事因緣，就是要說這個法，本來佛就要說了。不過，「非堅固深信樂聞」，這樣的人，佛陀若說了，那就是必召驚疑。有的人就是增上慢的人，他聽了，因為做不到，所以他會怕，所以他會懷疑，難免他就會生毀謗。這種信心不堅固的人，在會中，佛陀擔心的是他們驚疑、毀謗。
所以增上慢，不只是在天、人、阿修羅有，其實比丘、比丘尼，四眾弟子中同樣有增上慢人。所以，不只是無法得到利益，反而生疑毀謗，犯了這樣的過錯，這是佛陀所擔心的。
增上慢，這個「慢」，「七慢八憍」，我們人光是這個「慢」有七種，「憍」有八種，這就是我們人生心理的煩惱。也就是在人間，所以做人無法圓滿，做人常常在人群中製造煩惱，這就是因為有，「八憍七慢」的毛病存在。
「七慢」是什麼慢呢？好好看，我們自己好好來反省，我們有這樣嗎？
第一、「通常之慢」。一般的慢，什麼叫做一般的慢呢？「自謂智慧功德過人，是謂慢」。這是第一慢。
七慢之一、
通常之慢
自謂智慧功德過人
是為慢
常常覺得我的智慧，我修行的功德，我比他多，比他高。這是一般人。
第二就是「過慢」。是超過人的慢。智慧、功德與他人一樣，差不多，不過他覺得，不，我應該比他的大。開頭就是這樣。我們人，對方他的才華和我們差不多，不過我們自以為比別人還高，這叫做「過慢」。
七慢之二、過慢
智慧功德與人相等
而自高以輕人
慢上加慢
是為過慢
再一種、「慢過慢」。這個「慢過慢」，就是智慧功德，實在是不及人。剛剛是與人平齊，我們還要以為超過他。現在就是，確實我們的智慧，比別人低，別人已經比我們高了，卻是，我們還有慢；我們自己不及人，卻是那個慢還存在。
七慢之三、
慢過慢
智慧功德實不及人
而反自謂過人
是為慢過慢
第四、就是「我慢」。我，放大了我自己，這種的「我慢」。我們都常常聽到，「我慢」，這是這個慢的代名詞，就是通稱為「我」。因為有我，就是我相之最著，只執著在我相裡，就是自命清高。
有了我相，所以就自己獨見，好像天上天下唯我獨尊。這種獨見，世間唯我，唯有我，沒有我就是不行。這種優勝的人，這種人就是感覺，所有、所有一切的人都不及我，這種唯我獨尊，這叫做「我慢」。他人就是不若己，這就是「我慢」，就是在諸慢中之根本，因為全都是以自己為中心。
七慢之四、我慢
即我相之最著者
例如自命甚高
因有此我相
遂獨見己之優勝
而益顯
他人之不己若
是為我慢
為諸慢之根本。
第五、就叫做「增上慢」。也就是(自稱已)證阿羅漢，未盡除，如是未得謂得，他自己還沒有盡除微分煩惱，但是他以為他已經得了，未證謂證，這叫做增上慢。佛陀擔心的是這一類的人，未證謂證，未得謂得，這是在佛教中是最嚴重的煩惱，增上慢，這是障礙修行的方向。
七慢之五、增上慢
謂已證阿羅漢
其實煩惱
並未盡除斷
如是未得謂得
未證謂證
是為增上慢
恆為修行者之通病
第六、叫作「卑劣慢」。「卑劣慢」就是自謂我不如人，自己一直想，我就是不如人，不過，能幹是他的事，和我無關，我不需要去求他。這種人叫做卑劣慢。這種很放任自己，不會尊重別人，自己知道自己是不如人，但是他覺得，我不需要去求人，以為自己永遠是這樣，這叫做自我墮落，這叫做「卑劣慢」。不求上進的人，這就是叫做自卑感，自卑感裡也會生出了這種慢，我慢心，所以「卑劣慢」，也是會斷自己的道根。
七慢之六、卑劣慢
自謂我不如人
然亦不必求於人
以是任意慢人
是為卑劣慢
第七、就是「邪慢」。就是說在一切是非曲直不加審察，這種「邪慢」。就是我們求佛法，我們應該要用智慧，修行有是、有非，對的道路，那就是正知、正見、正念、正思惟等等，這是我們修行者，應該要很認清楚的。
但是，有的人修行，一念偏差，可能步步行錯。對正法不能堅定他的信心，這種偏差，毫釐之偏差，這種不加審察，這種修行也是很危險。不只是沒有好好思考，法之邪、正，沒有好好去思考，反而自執著先入之邪見。
有的(人)說，他已經在修行了，一開始就偏差。這一開始偏差，遇到正法，真正的法，有人要糾正他，他還是我行我素，他不肯改變自己過去信仰的偏差。「自執著先入之邪見」，過去已經偏差，現在又不改過；或者是現在在正法中，但是又有什麼樣的因緣，邪魔的境界來誘引，這樣就偏差向邪。若這樣，這種慢侮，慢侮一切，侮辱自己，也是侮辱了法。對這真實的法，他看不起，或者是反過來毀謗正法，這全都是「邪慢」。
由是這樣的因果報應，都不之信，像這種的「邪慢」。過去不也跟大家說，我們應該要正信，世間真空妙有、妙有真空，我們要相信，相信妙有中的，真空、微妙的道理。這些道理在哪裡呢？佛陀說，因緣果報。在佛法裡，因緣果報中，就是在真空妙理中。我們若是撥無因果，不相信因果，這樣就是墮落邪見。
七慢之七、邪慢
於一切是非曲直
不加審察
而自執著於
先入之邪見
慢侮一切
由是因果報應
都不之信
是為邪慢
如是修，如是得，德者得也。修行用功要從內心，好好自我淨化，我們不要有這種慢心，我慢或者是增上慢。增上慢就是，自己斷除了我們的道根；「我慢」是，所有凡夫普遍所有的，因為有我相，所以就會去分別別人的種種。「七慢」中，這二項就是最普遍，也是會斷道根。
所以，在這「七慢」，無論是「過慢」，或者是「通常之慢」，或者是「過慢」等等，這都是我們憍慢的起頭；但是「我慢」和「增上慢」，這就是最根本的。所以我們人人要用心，慢心稍微生起，我們要自己救拔回來都難，連佛都沒辦法。
所以，佛陀因為眾生有了這個慢，尤其是增上慢，障礙了佛陀要暢演本懷，障礙那麼大。我們大家要自我警惕，真實法，在我們人人的恭敬心、信仰心，才能生出真實法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Arrogance Obstructs the Noble Path(七慢障聖道)
Date: March. 21. 2014
“The Buddha safeguarded the True Dharma of the One Vehicle. He remained quiet for a long time instead of rushing to teach it. He worried those with overbearing arrogance would slander it because of their doubts. Not only would it not be of benefit, it would be of more harm.”
This is telling everyone that the Buddha had safeguarded the True Dharma of the One Vehicle from the start. However, He remained quiet for a long time about the teaching He always wanted to give because He recognized that sentient beings capabilities were not yet mature. Therefore, He remained silent for a long time. During these 40-plus years, why wasn’t He able to quickly and freely express what He originally wanted to teach? Because He had to consider those with overbearing arrogance, who might slander it because of their doubts. The Buddha thought the timing was not right, so He did not teach it yet. Moreover, if He did teach it, not only would those with overbearing arrogance reap no benefits from it and be unable to accept it, they might actually be harmed by it. So, what is the reasoning behind this?
Of course, the Buddha’s compassion led Him to safeguard the teachings about the ultimate reality of the One Vehicle. But, if sentient beings were not ready for it, not only would it not be useful to them, they might end up slandering it. So, He continued to “remain quiet for a long time” and did not freely express Himself. So, “not rushing to teach it” did not mean He was withholding it. He simply learned that after He taught it, not only would it not be beneficial, it would be harmful to those with overbearing arrogance. This is like prescribing tonics to those who are not in good health.
However, some people cannot bear to take tonics. Although tonics are beneficial to physical health, if they are not prescribed for the right illness, taking a tonic could lead to [negative] side effect. The Buddha’s [thinking] showed His compassion.
So, let us look at the next sutra verses. Now this section of verse again states, “Then the World-Honored One restated His meaning in verse, Stop, stop, there is no need to speak it. My Dharma is wondrous and difficult to comprehend, and when those with overbearing arrogance listen to it, surely they will neither respect nor believe it.”
So, the Buddha said, “Stop, stop”. Because Sariputra kept sincerely asking, the Buddha kept saying, “Stop, do not keep talking. There is no need to say anything else. My Dharma is wondrous and difficult to comprehend.” Once again, the Buddha mentioned this to help them understand that the teaching He had realized, the True Dharma of the One Vehicle, is very subtle and wondrous and cannot be understood by just anyone. “When those with overbearing arrogance listen, surely they will neither respect nor believe it.”
If the Buddha explained it in detail,some overbearingly arrogant people might become impatient and not listen to it.Their minds would be afflicted and they would be unable to respect it.Therefore, this was not the time to teach the subtle and wondrous Dharma.
This was the third time the Buddha said to stop.The Dharma expounded in this chapter is what the Buddha fundamentally wanted to teach.When those who cannot ahppily hear it with firm and deep faith are given these teachings, they will certainly be shocked and begin to doubt.
This will cause bhiksus with overbearing arrogance to not only not benefit from it, but also commit wrongdoings by slandering it out of doubt.
This is telling everyone that the Buddha had consecutively said “Stop, stop,” three times in the sutra.There was no need to say more; He was still not going to teach it.
Sariputra repeatedly asked, three or four times, for the Buddha to give teachings.
But the Buddha said “Stop” three times.
Now, this is telling us that, the Buddha had originally intended to teach it.Right after the Buddha attained enlightenment, His one great cause was to expound this Dharma.
Originally, the Buddha was going to teach it, but if He taeught it to “those who cannot happily hear it with firm and deep faith,” it would cause shock and doubt.If people with overbearing rrogaqnce heard it, because they could not realize it, they would become frightened and suspicious.Then inevitably, they would slander it.
For people at the assembly whose faith was not firm, the Buddha worried that they would be shocked, feep doubts and commit slander.
So not only do heavenly beings, humans and asuras have overbeatring arrogance, in fact, among the bhiksus, bhiksunis and the fourfold assembly, there were alos those with overbearing arrogance.So, not only would they not benefit from it, they would give rise to doubts and commit slander.
The Buddha was very worried that people would commit this kind of wrongdoing.
Overbearing arrorgance is part of the Seven Kinds of Arrogance.As human, we have seven kinds of arrogance and eigt kinds of pride.These are all afflictions in our minds.
This is why, in this world, we cannot be in perfect harmony with others and constantly create afflictions in our interactions.This is because we have [all kinds of] arrogance and pride.
What are the the Seven Kinds fo Arrogance?Let us review them and reflect on ourselves to see if we have these traits.The first kind is “tyical arrogance,” which is ordinary arrogance.What is ordinary arrogance?“If we claim to have greater wisdom and virtues than othres, this is arrogance.”This is the first kind of arrogance.
It gives us the feeling that our wisdom and the virtues from our spiritual practice are always greater than and superior to others.This is what ordinary people are like.
The second is “excessive arrogance,” which is regardign oneself as superior to equals.Our wisdom and virtues are the same as others, but we feel, “No, I think am superior to that person.”It is always like this at the beginning.
When we are around people who are equaly talented, we think we are superior to them.
This is “excessive arrogance”.Another kind is “severely excessive arrogance”. Having “severely excessive arrogance” is when our wisdom and virtues are not equal to others, or are just barely even with them, but we still consider ourselves better.
In this case, our wisdom is definitely inferior, and other people are wiser than us, but we are still arrogant. We cannot even compare to them, but we still have this sense of arrogance. The fourth is “self-arrogance”. When we think highly of ourselves, we have “self-arrogance;” this is very common. The pronoun related to “self-arrogance” is “I”. This comes from our sense of self, our egotism, which reflects a very strong attachment to self. If we are attached to “self”, we see ourselves as better than others. In this way, we end up focused on ourselves, thinking we are revered and respected by the entire world.
We think we are the most important person and nothing can happen without us. If we are conceited in this way, we will feel that no one is as good as us. If we have such conceit, we have “self-arrogance” and think others are just not as good. This feeling is “self-arrogance,” which is the foundation of all kinds of arrogance, because we think everything revolves around us.
Fourth of the seven kinds of arrogance, self-arrogance: This is the foremost of all self-attachments; it is seeing ourselves as higher than others. With such attachment to self, we see our views as superior to others’ and try to prove that others are not as good as we are. This is self-arrogance, the foundation of all kinds of arrogance.
The fifth is “overbearing arrogance”. Some [who call themselves] Arhats have not yet completely eliminated afflictions. They claim to have attained what they have not. They have not eliminated the subtlest of afflictions, but they think they have. Claiming to have realized what they have not is overbearing arrogance. The Buddha worried about the people who claimed to have attained what they had not. This is the most serious affliction in Buddhism, this overbearing arrogance, so it is an obstacle to spiritual practice.
“Fifth of the seven kinds of arrogance, overbearing arrogance: Some who have realized the fruit of Arhatship still have not eliminated all afflictions. They claim to have attained what they have not. Claiming to have realized what they have not is overbearing arrogance. This is a common problem for practitioners.”
The sixth is called “inferior arrogance”, which is feeling that we are not as good as others. We may always think that we are not as good as others. But if they are talented, so what: that has nothing to do with us because we do not need anything from them. This is called “inferior arrogance”.
People with this kind of self-indulgence do not respect others. They know they are not as good as other people, but they feel that they do not need anyone’s assistance, that they will just stay the way they are. This is how we cause our own degeneration. So, this is called “inferior arrogance”. A person who does not seek to grow will have an inferiority complex, which will produce a type of arrogance, a form of self-arrogance. So, “inferior arrogance” will also sever our roots of spiritual practice.
The seventh is “deviant arrogance”, which is to not carefully observe and examine whether things are right or wrong. This kind of “deviant arrogance” is why we must seek the Buddha-Dharma and exercise our wisdom. Spiritual practice has a right and wrong [path]. The right path is Right Knowledge, Right View, Right Mindfulness, Right Thinking, etc. This is what we spiritual practitioners must recognize very clearly. But, some people’s spiritual practice may have deviated slightly, so their every step is on the wrong path, and they cannot strengthen their faith in the Right Dharma. These slight deviations from lack of careful observation and examination in our spiritual practice are also very dangerous.
Not only do we not carefully contemplate, we do not consider whether teachings are deviant or proper. Instead, we remain attached to our initial deviant thoughts.Some say they are engaging in spiritual practice, but they have gone astray right from the start. If they have deviated at the very beginning, even if they encounter the Right Dharma, True Dharma, and someone tries to correct them, they will still continue to do as they please. They will not be willing to change their deviated belief from the past. “They remain attached to their initial deviant vie. In the past, we already strayed from the path, and now we are not changing our ways.Or, we may be learning the Right Dharma now, but karmic conditions or evil phenomena tempt us, and we deviate toward evil. If so, we will become disdainful of everything and act to humiliate ourselves. We will also be disdainful of the true Dharma and may even turn around and slander it. This all comes from “deviant arrogance.” With this kind of “deviant arrogance, we do not believe in karmic retributions.
In the past, haven’t we discussed that we must have Right Faith? There is wondrous existence in true emptiness and true emptiness in wondrous existence. We must believe that within wondrous existence there is emptiness and subtle and wondrous principles.
Where can these principles be found? As the Buddha said, in the law of karma. In His teachings, the law of karma is found in the wondrous principles of true emptiness. If we deny the law of karma and do not believe in karmic retributions, then we have fallen into deviant views.
Seventh of the seven kinds of arrogance, deviant arrogance: This is not carefully observing and examining whether things are right or wrong. And remaining attached to our initial deviant views. We then become disdainful of everything and do not believe in karmic retributions; this is deviant arrogance.
If we practice, we attain; the virtuous attain; we virtuous attain. The work of spiritual principles begins with earnestly purifying ourselves. We must not develop arrogance, neither self-arrogance nor overbearing arrogance. Overbearing arrogance will sever the roots of spiritual practice.
“Self-arrogance” is something all ordinary people have. Because of their attachment to the self, people will discriminate against and judge others. Within the “seven kinds of arrogance,” these two are the most common and will sever the roots of our spiritual practice.
So, any of the “seven kinds of arrogance,” whether “excessive arrogance,” “typical arrogance” or “[severely] excessive arrogance” and so on, they are all sources of pride and arrogance. But “self-arrogance” and “overbearing arrogance” are the most fundamental [problem we have].So, we must be mindful.
When the slightest trace of arrogance arises, it is difficult for us to free ourselves from it. Even the Buddha cannot help us. Because sentient beings have. Especially overbearing arrogance, they hinder the Buddha from freely carrying out His original intent. This is a tremendous obstruction.Therefore, we must be self-vigilant. Only when we all have respect and faith will the Buddha teach the True Dharma. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。
⊙「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」《法華經方便品第二》
⊙此佛第三次止說，蓋此品說法，乃佛稱本心而說，非堅固深信樂聞而予與開示必召驚疑；又將使增上慢之比丘等不惟不獲利益反因疑謗而生過失。
⊙七慢之一、通常之慢。自謂智慧功德過人，是為慢。
⊙七慢之二、過慢。智慧功德與人相等，而自高以輕人，慢上加慢，是為過慢。
⊙七慢之三、慢過慢。智慧功德實不及人，而反自謂過人，是為慢過慢。
⊙七慢之四、我慢。即我相之最著者，例如自命甚高，因有此我相，遂獨見己之優勝，而益顯他人之不己若，是為我慢，為諸慢之根本。
⊙七慢之五、增上慢。謂已證阿羅漢，其實煩惱並未盡除斷，如是未得謂得，未證謂證，是為增上慢，恆為修行者之通病。
⊙七慢之六、卑劣慢。自謂我不如人，然亦不必求於人，以是任意慢人，是為卑劣慢。
⊙七慢之七、邪慢。於一切是非曲直不加審察，而自執著於先入之邪見，慢侮一切，由是因果報應都不之信，是為邪慢。
【證嚴上人開示】
「佛心護念一乘實法，久默斯要不務速說；慮增上慢因疑生謗，不唯無益更增有損。」
佛心護念一乘實法
久默斯要不務速說
慮增上慢因疑生謗
不唯無益更增有損
也就是要告訴大家，佛陀的心，本來所護念著這一乘實法，但是佛陀久默斯要，他一直想要告訴大家的法，考慮到眾生根機還不很成熟，所以佛陀還是久默。
這樣四十多年間，為什麼佛陀不能趕快，將他內心所要說的話暢演本懷？那就是考慮到增上慢的人，他們因為疑心，所以會生毀謗。佛陀有考慮到不是時候，所以還沒有說。再者，若說出來，恐怕對這些增上慢的人，不但無益，他無法接受，反而又對這些增上慢的人，有損害。
到底這是什麼道理呢？當然，佛陀的慈悲，護念著這樣一乘實相之法，卻是眾生若不對機，無法接受，不只是對自己不受用，反而會生起了毀謗。所以他還是「久默斯要」，無法暢演出來。所以「不務速說」，不是不說，就是不急著說。因為恐怕對他們，若說了之後，不只是無益，更加對這些增上慢的人又有損。
就如知道大家體虛，要為他們開補藥，不過有的人不堪吃補藥。補藥雖然對人的身體有幫助，卻是對那種病症不對的人，恐怕吃了這個藥，會再有副作用。這是佛陀的慈悲。
所以我們下面，來看這段（經）文，又是這樣說：「爾時世尊重說偈言：止止不須說，我法妙難思，諸增上慢者，聞必不敬信。」
爾時世尊
重說偈言
止止不須說
我法妙難思
諸增上慢者
聞必不敬信
《法華經方便品第二》
佛陀就說「止！止！」因為舍利弗的懇求，佛陀還是連續：停吧！不要再說了，不必再說。不須說，不必再說了。「我法妙難思」，又再一次，佛陀又提高，讓大家瞭解，我所得到的法，那一乘實法是非常的微妙，不是普通人有辦法瞭解。
「諸增上慢者，聞必不敬信。」我若要細細分析，可能有一些增上慢的人不耐煩，他們無法聽進去；聽了，他的心會起煩(惱)，不能起恭敬心。所以，這個時候，不是再說微妙法的時候。
此佛第三次止說
蓋此品說法
乃佛稱本心而說
非堅固深信樂聞
而予與開示
必召驚疑
又將使
增上慢之比丘等
不惟不獲利益
反因疑謗而生過失
這也就是要告訴大家，佛陀已經在經文中有三次，就是止！止！三次連續的止！止！不必再說了，還沒有要說。舍利弗三次、四次不斷地請，懇請佛陀來說。
這三次止說，佛陀三次止說，這就是說，佛稱本懷(心)而說。本來佛陀成佛之後，他一件大事，一大事因緣，就是要說這個法，本來佛就要說了。不過，「非堅固深信樂聞」，這樣的人，佛陀若說了，那就是必召驚疑。有的人就是增上慢的人，他聽了，因為做不到，所以他會怕，所以他會懷疑，難免他就會生毀謗。這種信心不堅固的人，在會中，佛陀擔心的是他們驚疑、毀謗。
所以增上慢，不只是在天、人、阿修羅有，其實比丘、比丘尼，四眾弟子中同樣有增上慢人。所以，不只是無法得到利益，反而生疑毀謗，犯了這樣的過錯，這是佛陀所擔心的。
增上慢，這個「慢」，「七慢八憍」，我們人光是這個「慢」有七種，「憍」有八種，這就是我們人生心理的煩惱。也就是在人間，所以做人無法圓滿，做人常常在人群中製造煩惱，這就是因為有，「八憍七慢」的毛病存在。
「七慢」是什麼慢呢？好好看，我們自己好好來反省，我們有這樣嗎？
第一、「通常之慢」。一般的慢，什麼叫做一般的慢呢？「自謂智慧功德過人，是謂慢」。這是第一慢。
七慢之一、
通常之慢
自謂智慧功德過人
是為慢
常常覺得我的智慧，我修行的功德，我比他多，比他高。這是一般人。
第二就是「過慢」。是超過人的慢。智慧、功德與他人一樣，差不多，不過他覺得，不，我應該比他的大。開頭就是這樣。我們人，對方他的才華和我們差不多，不過我們自以為比別人還高，這叫做「過慢」。
七慢之二、過慢
智慧功德與人相等
而自高以輕人
慢上加慢
是為過慢
再一種、「慢過慢」。這個「慢過慢」，就是智慧功德，實在是不及人。剛剛是與人平齊，我們還要以為超過他。現在就是，確實我們的智慧，比別人低，別人已經比我們高了，卻是，我們還有慢；我們自己不及人，卻是那個慢還存在。
七慢之三、
慢過慢
智慧功德實不及人
而反自謂過人
是為慢過慢
第四、就是「我慢」。我，放大了我自己，這種的「我慢」。我們都常常聽到，「我慢」，這是這個慢的代名詞，就是通稱為「我」。因為有我，就是我相之最著，只執著在我相裡，就是自命清高。
有了我相，所以就自己獨見，好像天上天下唯我獨尊。這種獨見，世間唯我，唯有我，沒有我就是不行。這種優勝的人，這種人就是感覺，所有、所有一切的人都不及我，這種唯我獨尊，這叫做「我慢」。他人就是不若己，這就是「我慢」，就是在諸慢中之根本，因為全都是以自己為中心。
七慢之四、我慢
即我相之最著者
例如自命甚高
因有此我相
遂獨見己之優勝
而益顯
他人之不己若
是為我慢
為諸慢之根本。
第五、就叫做「增上慢」。也就是(自稱已)證阿羅漢，未盡除，如是未得謂得，他自己還沒有盡除微分煩惱，但是他以為他已經得了，未證謂證，這叫做增上慢。佛陀擔心的是這一類的人，未證謂證，未得謂得，這是在佛教中是最嚴重的煩惱，增上慢，這是障礙修行的方向。
七慢之五、增上慢
謂已證阿羅漢
其實煩惱
並未盡除斷
如是未得謂得
未證謂證
是為增上慢
恆為修行者之通病
第六、叫作「卑劣慢」。「卑劣慢」就是自謂我不如人，自己一直想，我就是不如人，不過，能幹是他的事，和我無關，我不需要去求他。這種人叫做卑劣慢。這種很放任自己，不會尊重別人，自己知道自己是不如人，但是他覺得，我不需要去求人，以為自己永遠是這樣，這叫做自我墮落，這叫做「卑劣慢」。不求上進的人，這就是叫做自卑感，自卑感裡也會生出了這種慢，我慢心，所以「卑劣慢」，也是會斷自己的道根。
七慢之六、卑劣慢
自謂我不如人
然亦不必求於人
以是任意慢人
是為卑劣慢
第七、就是「邪慢」。就是說在一切是非曲直不加審察，這種「邪慢」。就是我們求佛法，我們應該要用智慧，修行有是、有非，對的道路，那就是正知、正見、正念、正思惟等等，這是我們修行者，應該要很認清楚的。
但是，有的人修行，一念偏差，可能步步行錯。對正法不能堅定他的信心，這種偏差，毫釐之偏差，這種不加審察，這種修行也是很危險。不只是沒有好好思考，法之邪、正，沒有好好去思考，反而自執著先入之邪見。
有的(人)說，他已經在修行了，一開始就偏差。這一開始偏差，遇到正法，真正的法，有人要糾正他，他還是我行我素，他不肯改變自己過去信仰的偏差。「自執著先入之邪見」，過去已經偏差，現在又不改過；或者是現在在正法中，但是又有什麼樣的因緣，邪魔的境界來誘引，這樣就偏差向邪。若這樣，這種慢侮，慢侮一切，侮辱自己，也是侮辱了法。對這真實的法，他看不起，或者是反過來毀謗正法，這全都是「邪慢」。
由是這樣的因果報應，都不之信，像這種的「邪慢」。過去不也跟大家說，我們應該要正信，世間真空妙有、妙有真空，我們要相信，相信妙有中的，真空、微妙的道理。這些道理在哪裡呢？佛陀說，因緣果報。在佛法裡，因緣果報中，就是在真空妙理中。我們若是撥無因果，不相信因果，這樣就是墮落邪見。
七慢之七、邪慢
於一切是非曲直
不加審察
而自執著於
先入之邪見
慢侮一切
由是因果報應
都不之信
是為邪慢
如是修，如是得，德者得也。修行用功要從內心，好好自我淨化，我們不要有這種慢心，我慢或者是增上慢。增上慢就是，自己斷除了我們的道根；「我慢」是，所有凡夫普遍所有的，因為有我相，所以就會去分別別人的種種。「七慢」中，這二項就是最普遍，也是會斷道根。
所以，在這「七慢」，無論是「過慢」，或者是「通常之慢」，或者是「過慢」等等，這都是我們憍慢的起頭；但是「我慢」和「增上慢」，這就是最根本的。所以我們人人要用心，慢心稍微生起，我們要自己救拔回來都難，連佛都沒辦法。
所以，佛陀因為眾生有了這個慢，尤其是增上慢，障礙了佛陀要暢演本懷，障礙那麼大。我們大家要自我警惕，真實法，在我們人人的恭敬心、信仰心，才能生出真實法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Arrogance Obstructs the Noble Path(七慢障聖道)
Date: March. 21. 2014
“The Buddha safeguarded the True Dharma of the One Vehicle. He remained quiet for a long time instead of rushing to teach it. He worried those with overbearing arrogance would slander it because of their doubts. Not only would it not be of benefit, it would be of more harm.”
This is telling everyone that the Buddha had safeguarded the True Dharma of the One Vehicle from the start. However, He remained quiet for a long time about the teaching He always wanted to give because He recognized that sentient beings capabilities were not yet mature. Therefore, He remained silent for a long time. During these 40-plus years, why wasn’t He able to quickly and freely express what He originally wanted to teach? Because He had to consider those with overbearing arrogance, who might slander it because of their doubts. The Buddha thought the timing was not right, so He did not teach it yet. Moreover, if He did teach it, not only would those with overbearing arrogance reap no benefits from it and be unable to accept it, they might actually be harmed by it. So, what is the reasoning behind this?
Of course, the Buddha’s compassion led Him to safeguard the teachings about the ultimate reality of the One Vehicle. But, if sentient beings were not ready for it, not only would it not be useful to them, they might end up slandering it. So, He continued to “remain quiet for a long time” and did not freely express Himself. So, “not rushing to teach it” did not mean He was withholding it. He simply learned that after He taught it, not only would it not be beneficial, it would be harmful to those with overbearing arrogance. This is like prescribing tonics to those who are not in good health.
However, some people cannot bear to take tonics. Although tonics are beneficial to physical health, if they are not prescribed for the right illness, taking a tonic could lead to [negative] side effect. The Buddha’s [thinking] showed His compassion.
So, let us look at the next sutra verses. Now this section of verse again states, “Then the World-Honored One restated His meaning in verse, Stop, stop, there is no need to speak it. My Dharma is wondrous and difficult to comprehend, and when those with overbearing arrogance listen to it, surely they will neither respect nor believe it.”
So, the Buddha said, “Stop, stop”. Because Sariputra kept sincerely asking, the Buddha kept saying, “Stop, do not keep talking. There is no need to say anything else. My Dharma is wondrous and difficult to comprehend.” Once again, the Buddha mentioned this to help them understand that the teaching He had realized, the True Dharma of the One Vehicle, is very subtle and wondrous and cannot be understood by just anyone. “When those with overbearing arrogance listen, surely they will neither respect nor believe it.”
If the Buddha explained it in detail,some overbearingly arrogant people might become impatient and not listen to it.Their minds would be afflicted and they would be unable to respect it.Therefore, this was not the time to teach the subtle and wondrous Dharma.
This was the third time the Buddha said to stop.The Dharma expounded in this chapter is what the Buddha fundamentally wanted to teach.When those who cannot ahppily hear it with firm and deep faith are given these teachings, they will certainly be shocked and begin to doubt.
This will cause bhiksus with overbearing arrogance to not only not benefit from it, but also commit wrongdoings by slandering it out of doubt.
This is telling everyone that the Buddha had consecutively said “Stop, stop,” three times in the sutra.There was no need to say more; He was still not going to teach it.
Sariputra repeatedly asked, three or four times, for the Buddha to give teachings.
But the Buddha said “Stop” three times.
Now, this is telling us that, the Buddha had originally intended to teach it.Right after the Buddha attained enlightenment, His one great cause was to expound this Dharma.
Originally, the Buddha was going to teach it, but if He taeught it to “those who cannot happily hear it with firm and deep faith,” it would cause shock and doubt.If people with overbearing rrogaqnce heard it, because they could not realize it, they would become frightened and suspicious.Then inevitably, they would slander it.
For people at the assembly whose faith was not firm, the Buddha worried that they would be shocked, feep doubts and commit slander.
So not only do heavenly beings, humans and asuras have overbeatring arrogance, in fact, among the bhiksus, bhiksunis and the fourfold assembly, there were alos those with overbearing arrogance.So, not only would they not benefit from it, they would give rise to doubts and commit slander.
The Buddha was very worried that people would commit this kind of wrongdoing.
Overbearing arrorgance is part of the Seven Kinds of Arrogance.As human, we have seven kinds of arrogance and eigt kinds of pride.These are all afflictions in our minds.
This is why, in this world, we cannot be in perfect harmony with others and constantly create afflictions in our interactions.This is because we have [all kinds of] arrogance and pride.
What are the the Seven Kinds fo Arrogance?Let us review them and reflect on ourselves to see if we have these traits.The first kind is “tyical arrogance,” which is ordinary arrogance.What is ordinary arrogance?“If we claim to have greater wisdom and virtues than othres, this is arrogance.”This is the first kind of arrogance.
It gives us the feeling that our wisdom and the virtues from our spiritual practice are always greater than and superior to others.This is what ordinary people are like.
The second is “excessive arrogance,” which is regardign oneself as superior to equals.Our wisdom and virtues are the same as others, but we feel, “No, I think am superior to that person.”It is always like this at the beginning.
When we are around people who are equaly talented, we think we are superior to them.
This is “excessive arrogance”.Another kind is “severely excessive arrogance”. Having “severely excessive arrogance” is when our wisdom and virtues are not equal to others, or are just barely even with them, but we still consider ourselves better.
In this case, our wisdom is definitely inferior, and other people are wiser than us, but we are still arrogant. We cannot even compare to them, but we still have this sense of arrogance. The fourth is “self-arrogance”. When we think highly of ourselves, we have “self-arrogance;” this is very common. The pronoun related to “self-arrogance” is “I”. This comes from our sense of self, our egotism, which reflects a very strong attachment to self. If we are attached to “self”, we see ourselves as better than others. In this way, we end up focused on ourselves, thinking we are revered and respected by the entire world.
We think we are the most important person and nothing can happen without us. If we are conceited in this way, we will feel that no one is as good as us. If we have such conceit, we have “self-arrogance” and think others are just not as good. This feeling is “self-arrogance,” which is the foundation of all kinds of arrogance, because we think everything revolves around us.
Fourth of the seven kinds of arrogance, self-arrogance: This is the foremost of all self-attachments; it is seeing ourselves as higher than others. With such attachment to self, we see our views as superior to others’ and try to prove that others are not as good as we are. This is self-arrogance, the foundation of all kinds of arrogance.
The fifth is “overbearing arrogance”. Some [who call themselves] Arhats have not yet completely eliminated afflictions. They claim to have attained what they have not. They have not eliminated the subtlest of afflictions, but they think they have. Claiming to have realized what they have not is overbearing arrogance. The Buddha worried about the people who claimed to have attained what they had not. This is the most serious affliction in Buddhism, this overbearing arrogance, so it is an obstacle to spiritual practice.
“Fifth of the seven kinds of arrogance, overbearing arrogance: Some who have realized the fruit of Arhatship still have not eliminated all afflictions. They claim to have attained what they have not. Claiming to have realized what they have not is overbearing arrogance. This is a common problem for practitioners.”
The sixth is called “inferior arrogance”, which is feeling that we are not as good as others. We may always think that we are not as good as others. But if they are talented, so what: that has nothing to do with us because we do not need anything from them. This is called “inferior arrogance”.
People with this kind of self-indulgence do not respect others. They know they are not as good as other people, but they feel that they do not need anyone’s assistance, that they will just stay the way they are. This is how we cause our own degeneration. So, this is called “inferior arrogance”. A person who does not seek to grow will have an inferiority complex, which will produce a type of arrogance, a form of self-arrogance. So, “inferior arrogance” will also sever our roots of spiritual practice.
The seventh is “deviant arrogance”, which is to not carefully observe and examine whether things are right or wrong. This kind of “deviant arrogance” is why we must seek the Buddha-Dharma and exercise our wisdom. Spiritual practice has a right and wrong [path]. The right path is Right Knowledge, Right View, Right Mindfulness, Right Thinking, etc. This is what we spiritual practitioners must recognize very clearly. But, some people’s spiritual practice may have deviated slightly, so their every step is on the wrong path, and they cannot strengthen their faith in the Right Dharma. These slight deviations from lack of careful observation and examination in our spiritual practice are also very dangerous.
Not only do we not carefully contemplate, we do not consider whether teachings are deviant or proper. Instead, we remain attached to our initial deviant thoughts.Some say they are engaging in spiritual practice, but they have gone astray right from the start. If they have deviated at the very beginning, even if they encounter the Right Dharma, True Dharma, and someone tries to correct them, they will still continue to do as they please. They will not be willing to change their deviated belief from the past. “They remain attached to their initial deviant vie. In the past, we already strayed from the path, and now we are not changing our ways.Or, we may be learning the Right Dharma now, but karmic conditions or evil phenomena tempt us, and we deviate toward evil. If so, we will become disdainful of everything and act to humiliate ourselves. We will also be disdainful of the true Dharma and may even turn around and slander it. This all comes from “deviant arrogance.” With this kind of “deviant arrogance, we do not believe in karmic retributions.
In the past, haven’t we discussed that we must have Right Faith? There is wondrous existence in true emptiness and true emptiness in wondrous existence. We must believe that within wondrous existence there is emptiness and subtle and wondrous principles.
Where can these principles be found? As the Buddha said, in the law of karma. In His teachings, the law of karma is found in the wondrous principles of true emptiness. If we deny the law of karma and do not believe in karmic retributions, then we have fallen into deviant views.
Seventh of the seven kinds of arrogance, deviant arrogance: This is not carefully observing and examining whether things are right or wrong. And remaining attached to our initial deviant views. We then become disdainful of everything and do not believe in karmic retributions; this is deviant arrogance.
If we practice, we attain; the virtuous attain; we virtuous attain. The work of spiritual principles begins with earnestly purifying ourselves. We must not develop arrogance, neither self-arrogance nor overbearing arrogance. Overbearing arrogance will sever the roots of spiritual practice.
“Self-arrogance” is something all ordinary people have. Because of their attachment to the self, people will discriminate against and judge others. Within the “seven kinds of arrogance,” these two are the most common and will sever the roots of our spiritual practice.
So, any of the “seven kinds of arrogance,” whether “excessive arrogance,” “typical arrogance” or “[severely] excessive arrogance” and so on, they are all sources of pride and arrogance. But “self-arrogance” and “overbearing arrogance” are the most fundamental [problem we have].So, we must be mindful.
When the slightest trace of arrogance arises, it is difficult for us to free ourselves from it. Even the Buddha cannot help us. Because sentient beings have. Especially overbearing arrogance, they hinder the Buddha from freely carrying out His original intent. This is a tremendous obstruction.Therefore, we must be self-vigilant. Only when we all have respect and faith will the Buddha teach the True Dharma. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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