20140324《靜思妙蓮華》深智信解離諸疑悔
⊙「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」
⊙「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》
⊙諸增上慢者，專言比丘者；比丘為四眾之首，故以比丘攝四眾。
⊙佛意：此增上慢比丘，若聞今佛說一乘妙法，必疑與前說之二乘法，互有抵觸。
⊙因而起疑，生增上慢，口起妄語過失，而墮地獄。故經云：「將墜大坑。」佛以大悲故，於是彼等未退席前，故以不忍即說。
⊙爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。《法華經方便品第二》
⊙言法妙者，非深智莫能解。佛以二乘權說，為一乘之方便，未經宣示以前，人莫能知解，故曰妙。此善巧之法，由於增上慢者不易敬信也。
【證嚴上人開示】
「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」
如來悲智運悲啟慧
令諸眾生得見諦理
信解清淨如鏡照境
離諸疑悔信受喜悅
也就是要告訴大家，如來，釋迦牟尼佛，時時都是運用他的悲智，慈悲、智慧，就是為一切眾生用什麼方法，能夠契合眾生的根機，希望人人能得到快樂，法喜充滿。
「令諸眾生得見諦理」，只一個心願，希望眾生，能夠體會到佛陀的心意，佛陀所說的法能夠入眾生的心。佛所瞭解的，但願眾生同樣也能知道，佛陀看得到的，人人同樣看得到，希望眾生與佛陀同等的境界，所以叫做「得見諦理」。「諦」就是真諦，是一乘實相的真諦。
這是佛陀對待眾生的心願，所以這必定要引導人人，要能夠「信解清淨」，用清淨心來相信，來體解佛陀的心意。我們若是沒有清淨的心，就無法徹底瞭解佛心。所以，我們若要徹底瞭解佛心，我們必定要用清淨信解之心。
所以這面心，就如鏡子照境，佛陀的心境，我們眾生的心鏡，若能照到佛陀的心境，如此，不就是，與佛的境界平齊嗎？佛知、佛見，就是我們的所知、所見，我們的知見若能如佛之境界，這不是不可能，只是我們對這「信解清淨」，還未透徹。所以，還未透徹，信解還未清淨，那就是應該要下功夫，要「遠離諸疑悔」。
信，有信即無疑，有疑就無法生出信根。所以我們若是有疑心，清淨妙法無法體會，因緣若是錯過了，法就會離開我們的心，遠離我們的境界，會很遠。所以，我們必定要，時時向佛陀的教法，我們必定要深信，一定不要再有疑心。我們若有疑心，就會障礙我們的道業。
我們若能離，遠離，我們才能信，生出至誠的信心，來接受佛陀的教法。如此「信受喜悅」，好好去用功，相信、瞭解、用功，如此佛心、佛知、佛見，我們都很清楚，這時候的法喜就是從信受中生。
所以各位，學佛，我們必定要學佛陀的智慧。我們要學佛陀的智慧，我們若沒有相信，我們就永遠離佛很遠。我們要相信佛陀為眾生，永遠都是這樣悲智雙運，他永遠都是為一大事，要令諸眾生能夠徹見真理，這是佛陀的心願。
在我們眾生本身，一定要產生信解清淨之心，我們才能這面心鏡清淨。一定要離開懷疑的心，才能及時信受得到法，那個法喜才是我們真正，在追求的人生目標，到佛的境界。所以我們要用心。
我們前面，佛陀他幾次的，「止！止！不須復說。」是三止。舍利弗還是，鍥而不捨地請佛(說法)，佛陀還是同樣。因為，會中的「一切世間天、人、阿修羅，皆當驚疑」，考慮到這些人的根機，還有怕、有懷疑的心。
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》
還有最重要的，「增上慢者」。「增上慢者」就是指四眾，有比丘、比丘尼、優婆塞、優婆夷，這是人間信佛的人。
諸增上慢者
專言比丘者
比丘為四眾之首
故以比丘攝四眾
比丘是四眾之首。現在佛陀開始講一乘法，這些人一定還未信根很深入，這些比丘、比丘尼、優婆塞、優婆夷，現在聽到，必定會起懷疑，懷疑過去佛所說的二乘的道理。
二乘就是小乘、中乘。過去向大家說「四諦」、「十二(因)緣」，告訴大家，來人間六道輪迴苦不堪，要大家好好修行，斷除了「分段生死」，回歸清淨本性，如此才能得到超越，離三界六道。這是過去佛陀所說的，二乘的道理。
現在忽然間，要去除過去所說的方便法，現在已經開始要說，真實微妙法，大家會怕，會懷疑：難道過去我所修的，這些都不是嗎？我好不容易對世間起了厭離心，很不容易，斷除了過去種種的煩惱。現在佛陀所要說的就是行菩薩道，菩薩道就是要再回入娑婆，所以有的人會怕，如此不就是與過去所說的法，有抵觸之處，有矛盾嗎？
佛意
此增上慢比丘
若聞今佛
說一乘妙法
必疑與前說之
二乘法
互有抵觸
因為這些人若是心中有疑，因此他會生起了增上慢，感覺，我已經斷除一切煩惱，我不會再來六道輪迴，我已經超越三界，我已經比一切人，就是高一級、高一等。所以，大家的貢高驕傲的心，就會生出來。
其實修行者，若是，煩惱還未除，很容易這「慢心」又再生，生出了增上慢。「增上慢」就是「未得謂得」。我們尚未得到，感覺，一切我全都得到了，我該知道的都知道了，口就起了妄語。妄語就是「未得謂得」，我們明明就還未得到，我們（卻）說我得到了，這些法，我全都瞭解。這種大妄語的過失，若如此就容易墮地獄。所以（經）文中就這樣說：「將墜於大坑」。
因而起疑
生增上慢
口起妄語過失
而墮地獄
故經云：
「將墜大坑」
佛以大悲故
於是彼等未退席前
故以不忍即說
「大坑」就是地獄。佛陀的慈悲，不願意讓這些人又再造業。所以「佛以大悲故，於是彼等未退席前」，這些人還未離開前，「故以不忍即說」，因為會中還有這樣的人，所以佛陀還是「止！不須復說」。又再止舍利弗：「好了，不要再說了。」因為會中還有這樣的人。
卻是，舍利弗就開始，又再懇切再求，（經）文中又這樣說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」
爾時
舍利弗重白佛言
世尊
唯願說之
唯願說之
《法華經方便品第二》
實在舍利弗，我們要很感恩。要不是舍利弗鍥而不捨，一再懇求，這個法，這一乘實相的道理，無法展現於我們現在。
佛陀三止，舍利弗三請。意思就是說法的妙，法的至妙，不是簡單就能這樣說出來，必定要深智，根機很成熟，信根很深，這樣的人，才開始能夠接受這樣的法。
言法妙者
非深智莫能解
佛以二乘權說
為一乘之方便
未經宣示以前
人莫能知解
故曰妙
此善巧之法
由於增上慢者
不易敬信也
所以「非深智莫能解」。佛知、佛見，這甚深微妙的法，必定需要深智，很深的信根，很開闊的智慧，如此才能夠瞭解。
所以「佛以二乘權說，為一乘之方便」。其實，佛陀四十多年前，所開的方便法門，其實，也為現在一乘來開啟。若沒有從第一階的階梯，若沒有造起來，要如何能到高樓上呢？不是說我就到七樓，七樓看風景很美。若開始就蓋第七樓，有可能嗎？一定要先打地基，七層高樓由地起。所以現在的，至高無上微妙一乘大法，必定要從過去，將這些懵懂不了解法的人，慢慢接引他。
眾生無始以來，無明覆蔽，必定就是要這樣一一、一一，為大家牽教、指導，若無「四諦」、「十二(因)緣」，如何宣說「六波羅蜜」呢？所以，佛法的次序，今天的妙法是過去開方便法，慢慢牽引到現在根機成熟。
這一乘大法就是要教菩薩法，所以二乘他們會怕，所以「未經宣示以前，人莫能知解」，無法瞭解，還未聽此法之前，大家無法瞭解，所以此法是妙。大家以為此法，不知道又要叫我們回來，娑婆做什麼？好不容易離開了。但是，他不知道這個奧妙，以離開、出世的精神，能再回歸入世的志業。這是要看我們的心，心意堅固，再回入娑婆，並不會受娑婆的業力，來污染我們。這才是我們真正修行的方向。
所以，過去的權巧方便，是現在妙法的基礎。所以「此善巧之法，由於增上慢者不易敬信」。還未信解的人，佛陀就還不說出去。這是我們要瞭解的。
所以，在這段（經）文，這麼長的時間，舍利弗的懇請，佛陀的「三止」遲遲不說，其實是考慮在這人群中，要說是否適當？因人、因時、因地，這個地點是適當，時間也適當，但是人，還有少數的因緣還未成熟。
各位，我們人人，是不是有成熟接受大法的心？還是同樣要看我們現在各位。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: For Deep Understanding, Eliminate Doubts (深智信解諸疑悔)
Date: March. 24. 2014
“The Tathagata, compassionate and wise, exercises loving-kindness to awaken wisdom. This enables sentient beings to see the truth. Pure faith and understanding are like a mirror that reflects external conditions. Distance yourself from doubts and regret to achieve faithful and joyful acceptance.”
This is telling everyone that the Tathagata, Sakyamuni Buddha, always exercises His compassion and wisdom for the sake of sentient beings to adapt various methods to suit their capabilities. He hopes that everyone can be happy and filled with Dharma-joy. “This enables sentient beings to see the truth.” The Buddha had only one wish, that sentient beings could realize His intent and take His teachings to heart. He hopes that all sentient beings can realize what He has realized and can also see what He sees, so they can attain the state of Buddhahood. This is what it means to “see the truth.” “Truth” here means the absolute truth of the ultimate reality of the One Vehicle. This is the Buddha’s wish for sentient beings, so He wants to guide all of us to have “pure faith and understanding.” With pure minds, we can then believe in and comprehend the Buddha’s intent. If we have impure minds, we cannot thoroughly understand His mind.
So, in order to penetrate the Buddha’s mind, we must have pure faith and understanding. The mind is like a mirror that reflects external conditions. If the mirror in our minds can reflect the Buddha’s state of mind, doesn’t that mean we have reached a state equal to His? The Buddha’s knowledge and views will then be our knowledge and views. For our knowledge and views to be like His is not impossible. However, our “pure faith and understanding” is not yet thorough enough. Because it is not yet thorough enough, our faith and understanding is not yet pure, so we must put in great effort to “distance ourselves from doubts and regret.”
If we have faith, we do not have doubts. If we have doubts, we cannot grow Roots of Faith. So, if we have doubts, we cannot realize the pure wondrous Dharma. If we do not seize these karmic conditions, the Dharma will leave our hearts and end up very far from our state of mind. So, we must always have deep faith in the Buddha’s teachings; we must not have any more doubts. If we have doubts, they will obstruct our spiritual cultivation. If we can distance ourselves [from doubts] we can give rise to faith and utmost sincerity to accept the Buddha’s teachings.
With such “faithful and joyful acceptance,” we will work very hard.Faith leads to understanding and hard work.The Buddha’s mind, knowledge and views will all be very clear to us.The Dharma-joy that arises at that moment comes from faithful acceptance.
So, everyone, to learn the Buddha’s Way, we must learn the Buddha’s wisdom.
In learning the Buddha’s wisdom, if we do not have faith, we will remain very far from the Buddha.We must believe that the Buddha is always, for the sake of sentient beings, exercising compassion and wisdom.His one great cause is always to enable sentient beings to clearly see true principles.This is the Buddha’s wish.
We sentient beings must develop pure faith and understanding, so we can purify the mirror of our minds.We must distance ourselves from doubts, so we can immediately receive the Dharma with faithful acceptance.The resulting sense of Dharma-joy is what we are really seeking; our goal in life is to reach the state of Buddhahood.So, we must always be mindful.
Earlier we [mentioned] that, several times, the Buddha said, “Stop, stop, there is no need to speak further.”This was repeated three times.But Sariputra still persisted in asking Him [to teach the Dharma].The Buddha gave the same answer, because these in the assembly such as “heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt”.He considered their capabilities and was worried that they would have fears and doubts.
The Buddha again stopped Sariputra, “If this matter was 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”.
More importantly, there were “those with overbearing arrogance,” which referred to the fourfold assembly.That included bhiksus, bhiksunis, upasakas and upasikas.They were the Buddha’s human disciples.“Those with overbearing arrogance” do not specifically refer to bhiksus.Since they were leaders of the fourfold assembly, we use “bhiksus” to refer to all four groups.
Bhiksus were the leaders of the fourfold assembly.Now the Buddha was about to teach the One Vehicle Dharma, but these disciples’ faith was not deep enough.These bhiksus, bhiksunis, upasakas and upasikas would, as they listened to this teachings, doubt the Two Vehicle principles He taught before; they would doubt the Small and Middle Vehicles.
In the past I spoke about the Four Noble Truths and the Twelve Links of Cyclic Existence.They teach us that coming to this world we face unbearable suffering in the cyclic existence of the Six Destinies.So, we must practice diligently to eliminate “fragmentary samara”.We must return to our pure intrinsic nature to transcend the Three Realms and the Six Destinies.These were the Two Vehicle principles that the Buddha previously taught.
But now suddenly, He set aside those skillful means to teach the true, subtle and wondrous Dharma.So, people were frightened and had doubts.“Were the teachings that I practiced not the true teachings?”“I had finally developed a sense of renunciation toward this world and had finally eliminated my past afflictions.Now the Buddha is teaching about walking the Bodhisattva-path.”Practicing the Bodhisattva-path requires returning to the Saha World.So,this may stir up fear in some people as it conflicted with and contradicted the teachings they had learned in the past.
The Buddha kept in mind that if bhiksus with overbearing arrogance listened to Him expound the wondrous Dharma of the One Vehicle now,they would certainly wonder if it conflicted with the Two Vehicle teachings He previously gave.
If they have doubts in their minds,they would give rise to overbearing arrogance.They
felt, “I have already eliminated all afflicition so I will no longer transmigrate in the Six Destinies;I have already transcended the Three Realms.So,I am already at a higher level than other people.”This was how their minds would give rise to arrogance.
Indeed, if spiritual practitioners have not eliminated their afflictions, they can easily give rise to overbearing arrogance. Overbearingly arrogant people “claim to have attained what they have not”. They have not attained [true understanding] but feel that they understood everything and know all they need to know. So, they speak falsely and “claim to have attained what they have not”. They clearly have not attained [full understanding] but claim that they have. They say they fully understood the teachings. With the wrongdoing of telling this great lie, they could easily fall into hell.
Thus, the sutra mentions how they would “fall into the big pit”. When they become doubtful, they will give rise to overbearing arrogance, commit the wrongdoing of speaking lies and fall into hell. Therefore, the sutra states, “They would fall into the big pit”. Because the Buddha had great compassion, before this group of people left the assembly, He patiently withheld His teachings.
The “big pit” is hell. The Buddha was compassionate, so He did not want to cause these people to create more karma. Therefore, “the Buddha had great compassion. “Before this group of people left”, before they had left the assembly, “He patiently withheld His teachings”. As there were still such people at the assembly, the Buddha still said, “Stop, there is no need to speak further”. He stopped Sariputra again, “Enough. Say no more, because there were still such people at the assembly. But, Sariputra began to earnestly request teachings again.
The sutra also states, “At that time, Sariputra again addressed the Buddha, saying, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it”. We really have to be grateful to Sariputra.
If not for his persistence in sincerely requesting the teachings, this Dharma, the ultimate reality of the One Vehicle, would not be appearing before us now. The Buddha stopped three times, and Sariputra asked three times. This shows how wondrous the Dharma is. Because the Dharma is wondrous, there is no way it can just be simply spoken. Only people with profound wisdom, mature capabilities and a deep Root of Faith can begin to accept such teachings.
That which is called wondrous Dharma cannot be understood by those without profound wisdom. The Buddha used provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle. Before He proclaimed these teachings, people could not know or understand. Therefore, it is called wondrous. So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.
So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.
Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?
So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”
Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.
Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.
So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.
Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.
So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.
Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?
So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The Great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”
Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.
Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.
So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.
Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」
⊙「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》
⊙諸增上慢者，專言比丘者；比丘為四眾之首，故以比丘攝四眾。
⊙佛意：此增上慢比丘，若聞今佛說一乘妙法，必疑與前說之二乘法，互有抵觸。
⊙因而起疑，生增上慢，口起妄語過失，而墮地獄。故經云：「將墜大坑。」佛以大悲故，於是彼等未退席前，故以不忍即說。
⊙爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。《法華經方便品第二》
⊙言法妙者，非深智莫能解。佛以二乘權說，為一乘之方便，未經宣示以前，人莫能知解，故曰妙。此善巧之法，由於增上慢者不易敬信也。
【證嚴上人開示】
「如來悲智運悲啟慧，令諸眾生得見諦理；信解清淨如鏡照境，離諸疑悔信受喜悅。」
如來悲智運悲啟慧
令諸眾生得見諦理
信解清淨如鏡照境
離諸疑悔信受喜悅
也就是要告訴大家，如來，釋迦牟尼佛，時時都是運用他的悲智，慈悲、智慧，就是為一切眾生用什麼方法，能夠契合眾生的根機，希望人人能得到快樂，法喜充滿。
「令諸眾生得見諦理」，只一個心願，希望眾生，能夠體會到佛陀的心意，佛陀所說的法能夠入眾生的心。佛所瞭解的，但願眾生同樣也能知道，佛陀看得到的，人人同樣看得到，希望眾生與佛陀同等的境界，所以叫做「得見諦理」。「諦」就是真諦，是一乘實相的真諦。
這是佛陀對待眾生的心願，所以這必定要引導人人，要能夠「信解清淨」，用清淨心來相信，來體解佛陀的心意。我們若是沒有清淨的心，就無法徹底瞭解佛心。所以，我們若要徹底瞭解佛心，我們必定要用清淨信解之心。
所以這面心，就如鏡子照境，佛陀的心境，我們眾生的心鏡，若能照到佛陀的心境，如此，不就是，與佛的境界平齊嗎？佛知、佛見，就是我們的所知、所見，我們的知見若能如佛之境界，這不是不可能，只是我們對這「信解清淨」，還未透徹。所以，還未透徹，信解還未清淨，那就是應該要下功夫，要「遠離諸疑悔」。
信，有信即無疑，有疑就無法生出信根。所以我們若是有疑心，清淨妙法無法體會，因緣若是錯過了，法就會離開我們的心，遠離我們的境界，會很遠。所以，我們必定要，時時向佛陀的教法，我們必定要深信，一定不要再有疑心。我們若有疑心，就會障礙我們的道業。
我們若能離，遠離，我們才能信，生出至誠的信心，來接受佛陀的教法。如此「信受喜悅」，好好去用功，相信、瞭解、用功，如此佛心、佛知、佛見，我們都很清楚，這時候的法喜就是從信受中生。
所以各位，學佛，我們必定要學佛陀的智慧。我們要學佛陀的智慧，我們若沒有相信，我們就永遠離佛很遠。我們要相信佛陀為眾生，永遠都是這樣悲智雙運，他永遠都是為一大事，要令諸眾生能夠徹見真理，這是佛陀的心願。
在我們眾生本身，一定要產生信解清淨之心，我們才能這面心鏡清淨。一定要離開懷疑的心，才能及時信受得到法，那個法喜才是我們真正，在追求的人生目標，到佛的境界。所以我們要用心。
我們前面，佛陀他幾次的，「止！止！不須復說。」是三止。舍利弗還是，鍥而不捨地請佛(說法)，佛陀還是同樣。因為，會中的「一切世間天、人、阿修羅，皆當驚疑」，考慮到這些人的根機，還有怕、有懷疑的心。
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》
還有最重要的，「增上慢者」。「增上慢者」就是指四眾，有比丘、比丘尼、優婆塞、優婆夷，這是人間信佛的人。
諸增上慢者
專言比丘者
比丘為四眾之首
故以比丘攝四眾
比丘是四眾之首。現在佛陀開始講一乘法，這些人一定還未信根很深入，這些比丘、比丘尼、優婆塞、優婆夷，現在聽到，必定會起懷疑，懷疑過去佛所說的二乘的道理。
二乘就是小乘、中乘。過去向大家說「四諦」、「十二(因)緣」，告訴大家，來人間六道輪迴苦不堪，要大家好好修行，斷除了「分段生死」，回歸清淨本性，如此才能得到超越，離三界六道。這是過去佛陀所說的，二乘的道理。
現在忽然間，要去除過去所說的方便法，現在已經開始要說，真實微妙法，大家會怕，會懷疑：難道過去我所修的，這些都不是嗎？我好不容易對世間起了厭離心，很不容易，斷除了過去種種的煩惱。現在佛陀所要說的就是行菩薩道，菩薩道就是要再回入娑婆，所以有的人會怕，如此不就是與過去所說的法，有抵觸之處，有矛盾嗎？
佛意
此增上慢比丘
若聞今佛
說一乘妙法
必疑與前說之
二乘法
互有抵觸
因為這些人若是心中有疑，因此他會生起了增上慢，感覺，我已經斷除一切煩惱，我不會再來六道輪迴，我已經超越三界，我已經比一切人，就是高一級、高一等。所以，大家的貢高驕傲的心，就會生出來。
其實修行者，若是，煩惱還未除，很容易這「慢心」又再生，生出了增上慢。「增上慢」就是「未得謂得」。我們尚未得到，感覺，一切我全都得到了，我該知道的都知道了，口就起了妄語。妄語就是「未得謂得」，我們明明就還未得到，我們（卻）說我得到了，這些法，我全都瞭解。這種大妄語的過失，若如此就容易墮地獄。所以（經）文中就這樣說：「將墜於大坑」。
因而起疑
生增上慢
口起妄語過失
而墮地獄
故經云：
「將墜大坑」
佛以大悲故
於是彼等未退席前
故以不忍即說
「大坑」就是地獄。佛陀的慈悲，不願意讓這些人又再造業。所以「佛以大悲故，於是彼等未退席前」，這些人還未離開前，「故以不忍即說」，因為會中還有這樣的人，所以佛陀還是「止！不須復說」。又再止舍利弗：「好了，不要再說了。」因為會中還有這樣的人。
卻是，舍利弗就開始，又再懇切再求，（經）文中又這樣說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」
爾時
舍利弗重白佛言
世尊
唯願說之
唯願說之
《法華經方便品第二》
實在舍利弗，我們要很感恩。要不是舍利弗鍥而不捨，一再懇求，這個法，這一乘實相的道理，無法展現於我們現在。
佛陀三止，舍利弗三請。意思就是說法的妙，法的至妙，不是簡單就能這樣說出來，必定要深智，根機很成熟，信根很深，這樣的人，才開始能夠接受這樣的法。
言法妙者
非深智莫能解
佛以二乘權說
為一乘之方便
未經宣示以前
人莫能知解
故曰妙
此善巧之法
由於增上慢者
不易敬信也
所以「非深智莫能解」。佛知、佛見，這甚深微妙的法，必定需要深智，很深的信根，很開闊的智慧，如此才能夠瞭解。
所以「佛以二乘權說，為一乘之方便」。其實，佛陀四十多年前，所開的方便法門，其實，也為現在一乘來開啟。若沒有從第一階的階梯，若沒有造起來，要如何能到高樓上呢？不是說我就到七樓，七樓看風景很美。若開始就蓋第七樓，有可能嗎？一定要先打地基，七層高樓由地起。所以現在的，至高無上微妙一乘大法，必定要從過去，將這些懵懂不了解法的人，慢慢接引他。
眾生無始以來，無明覆蔽，必定就是要這樣一一、一一，為大家牽教、指導，若無「四諦」、「十二(因)緣」，如何宣說「六波羅蜜」呢？所以，佛法的次序，今天的妙法是過去開方便法，慢慢牽引到現在根機成熟。
這一乘大法就是要教菩薩法，所以二乘他們會怕，所以「未經宣示以前，人莫能知解」，無法瞭解，還未聽此法之前，大家無法瞭解，所以此法是妙。大家以為此法，不知道又要叫我們回來，娑婆做什麼？好不容易離開了。但是，他不知道這個奧妙，以離開、出世的精神，能再回歸入世的志業。這是要看我們的心，心意堅固，再回入娑婆，並不會受娑婆的業力，來污染我們。這才是我們真正修行的方向。
所以，過去的權巧方便，是現在妙法的基礎。所以「此善巧之法，由於增上慢者不易敬信」。還未信解的人，佛陀就還不說出去。這是我們要瞭解的。
所以，在這段（經）文，這麼長的時間，舍利弗的懇請，佛陀的「三止」遲遲不說，其實是考慮在這人群中，要說是否適當？因人、因時、因地，這個地點是適當，時間也適當，但是人，還有少數的因緣還未成熟。
各位，我們人人，是不是有成熟接受大法的心？還是同樣要看我們現在各位。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: For Deep Understanding, Eliminate Doubts (深智信解諸疑悔)
Date: March. 24. 2014
“The Tathagata, compassionate and wise, exercises loving-kindness to awaken wisdom. This enables sentient beings to see the truth. Pure faith and understanding are like a mirror that reflects external conditions. Distance yourself from doubts and regret to achieve faithful and joyful acceptance.”
This is telling everyone that the Tathagata, Sakyamuni Buddha, always exercises His compassion and wisdom for the sake of sentient beings to adapt various methods to suit their capabilities. He hopes that everyone can be happy and filled with Dharma-joy. “This enables sentient beings to see the truth.” The Buddha had only one wish, that sentient beings could realize His intent and take His teachings to heart. He hopes that all sentient beings can realize what He has realized and can also see what He sees, so they can attain the state of Buddhahood. This is what it means to “see the truth.” “Truth” here means the absolute truth of the ultimate reality of the One Vehicle. This is the Buddha’s wish for sentient beings, so He wants to guide all of us to have “pure faith and understanding.” With pure minds, we can then believe in and comprehend the Buddha’s intent. If we have impure minds, we cannot thoroughly understand His mind.
So, in order to penetrate the Buddha’s mind, we must have pure faith and understanding. The mind is like a mirror that reflects external conditions. If the mirror in our minds can reflect the Buddha’s state of mind, doesn’t that mean we have reached a state equal to His? The Buddha’s knowledge and views will then be our knowledge and views. For our knowledge and views to be like His is not impossible. However, our “pure faith and understanding” is not yet thorough enough. Because it is not yet thorough enough, our faith and understanding is not yet pure, so we must put in great effort to “distance ourselves from doubts and regret.”
If we have faith, we do not have doubts. If we have doubts, we cannot grow Roots of Faith. So, if we have doubts, we cannot realize the pure wondrous Dharma. If we do not seize these karmic conditions, the Dharma will leave our hearts and end up very far from our state of mind. So, we must always have deep faith in the Buddha’s teachings; we must not have any more doubts. If we have doubts, they will obstruct our spiritual cultivation. If we can distance ourselves [from doubts] we can give rise to faith and utmost sincerity to accept the Buddha’s teachings.
With such “faithful and joyful acceptance,” we will work very hard.Faith leads to understanding and hard work.The Buddha’s mind, knowledge and views will all be very clear to us.The Dharma-joy that arises at that moment comes from faithful acceptance.
So, everyone, to learn the Buddha’s Way, we must learn the Buddha’s wisdom.
In learning the Buddha’s wisdom, if we do not have faith, we will remain very far from the Buddha.We must believe that the Buddha is always, for the sake of sentient beings, exercising compassion and wisdom.His one great cause is always to enable sentient beings to clearly see true principles.This is the Buddha’s wish.
We sentient beings must develop pure faith and understanding, so we can purify the mirror of our minds.We must distance ourselves from doubts, so we can immediately receive the Dharma with faithful acceptance.The resulting sense of Dharma-joy is what we are really seeking; our goal in life is to reach the state of Buddhahood.So, we must always be mindful.
Earlier we [mentioned] that, several times, the Buddha said, “Stop, stop, there is no need to speak further.”This was repeated three times.But Sariputra still persisted in asking Him [to teach the Dharma].The Buddha gave the same answer, because these in the assembly such as “heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt”.He considered their capabilities and was worried that they would have fears and doubts.
The Buddha again stopped Sariputra, “If this matter was 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”.
More importantly, there were “those with overbearing arrogance,” which referred to the fourfold assembly.That included bhiksus, bhiksunis, upasakas and upasikas.They were the Buddha’s human disciples.“Those with overbearing arrogance” do not specifically refer to bhiksus.Since they were leaders of the fourfold assembly, we use “bhiksus” to refer to all four groups.
Bhiksus were the leaders of the fourfold assembly.Now the Buddha was about to teach the One Vehicle Dharma, but these disciples’ faith was not deep enough.These bhiksus, bhiksunis, upasakas and upasikas would, as they listened to this teachings, doubt the Two Vehicle principles He taught before; they would doubt the Small and Middle Vehicles.
In the past I spoke about the Four Noble Truths and the Twelve Links of Cyclic Existence.They teach us that coming to this world we face unbearable suffering in the cyclic existence of the Six Destinies.So, we must practice diligently to eliminate “fragmentary samara”.We must return to our pure intrinsic nature to transcend the Three Realms and the Six Destinies.These were the Two Vehicle principles that the Buddha previously taught.
But now suddenly, He set aside those skillful means to teach the true, subtle and wondrous Dharma.So, people were frightened and had doubts.“Were the teachings that I practiced not the true teachings?”“I had finally developed a sense of renunciation toward this world and had finally eliminated my past afflictions.Now the Buddha is teaching about walking the Bodhisattva-path.”Practicing the Bodhisattva-path requires returning to the Saha World.So,this may stir up fear in some people as it conflicted with and contradicted the teachings they had learned in the past.
The Buddha kept in mind that if bhiksus with overbearing arrogance listened to Him expound the wondrous Dharma of the One Vehicle now,they would certainly wonder if it conflicted with the Two Vehicle teachings He previously gave.
If they have doubts in their minds,they would give rise to overbearing arrogance.They
felt, “I have already eliminated all afflicition so I will no longer transmigrate in the Six Destinies;I have already transcended the Three Realms.So,I am already at a higher level than other people.”This was how their minds would give rise to arrogance.
Indeed, if spiritual practitioners have not eliminated their afflictions, they can easily give rise to overbearing arrogance. Overbearingly arrogant people “claim to have attained what they have not”. They have not attained [true understanding] but feel that they understood everything and know all they need to know. So, they speak falsely and “claim to have attained what they have not”. They clearly have not attained [full understanding] but claim that they have. They say they fully understood the teachings. With the wrongdoing of telling this great lie, they could easily fall into hell.
Thus, the sutra mentions how they would “fall into the big pit”. When they become doubtful, they will give rise to overbearing arrogance, commit the wrongdoing of speaking lies and fall into hell. Therefore, the sutra states, “They would fall into the big pit”. Because the Buddha had great compassion, before this group of people left the assembly, He patiently withheld His teachings.
The “big pit” is hell. The Buddha was compassionate, so He did not want to cause these people to create more karma. Therefore, “the Buddha had great compassion. “Before this group of people left”, before they had left the assembly, “He patiently withheld His teachings”. As there were still such people at the assembly, the Buddha still said, “Stop, there is no need to speak further”. He stopped Sariputra again, “Enough. Say no more, because there were still such people at the assembly. But, Sariputra began to earnestly request teachings again.
The sutra also states, “At that time, Sariputra again addressed the Buddha, saying, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it”. We really have to be grateful to Sariputra.
If not for his persistence in sincerely requesting the teachings, this Dharma, the ultimate reality of the One Vehicle, would not be appearing before us now. The Buddha stopped three times, and Sariputra asked three times. This shows how wondrous the Dharma is. Because the Dharma is wondrous, there is no way it can just be simply spoken. Only people with profound wisdom, mature capabilities and a deep Root of Faith can begin to accept such teachings.
That which is called wondrous Dharma cannot be understood by those without profound wisdom. The Buddha used provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle. Before He proclaimed these teachings, people could not know or understand. Therefore, it is called wondrous. So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.
So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.
Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?
So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”
Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.
Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.
So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.
Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
So, these skillful teachings could not be easily respected and believed by those with overbearing arrogance.
So, this “cannot be understood by those without profound wisdom.” The Buddha’s knowledge and views, this extremely profound, subtle and wondrous Dharma requires profound wisdom, a deep Root of Faith and expansive wisdom in order to be understood.
Therefore, “the Buddha used the provisional teachings of the Two Vehicles as skillful means to teach the One Vehicle.” In fact, the skillful means that were taught by the Buddha for over 40 years can now also inspire [understanding] of the One Vehicle. If that first flight of stairs was not built, how could people reach the higher floors? We cannot just directly go to the seventh floor to see the beautiful view from there. If we start by building the seventh floor, is that even possible? We must first build the foundation. A seven-story building is built from the ground up so for people to understand this extremely profound, subtle and wondrous one Vehicle Dharma, [the Buddha] had to begin by slowly guiding those who could not understand the Dharma. Since Beginningless Time, sentient beings have been blinded by ignorance. So, the Buddha had to guide and instruct us, one step at a time. Without the Four Noble Truths and the Twelve Links of Cyclic Existence, how could He teach the Six Paramitas?
So, there is a sequence to the Buddha’s teachings. Today, wondrous Dharma cam be taught because past skillful means slowly guided sentient beings until their capabilities matured. The Great Dharma of the One Vehicle is the teaching of the Bodhisattvas-path. So, there who practice the Two Vehicle teachings were frightened of it. “Before the Buddha proclaimed these teachings, people did not understand it.”
Before listening to these teachings, no one understood it. Therefore, these teachings are wondrous. So, they wondrous why this teaching told them to return to the Saha World after they were finally able to leave it. They did not understand the wondrously profound [principle behind] maintaining a world-transcending spirit while returning to this world on a mission. This all depends on our minds. If we maintain an unwavering mindset as we return to the Saha World, we will not be defiled by the karmic forces here. So, this is what we aim to do with our spiritual practice.
Therefore, the past provisional teachings are the foundation of the present wondrous Dharma. “So, these skillful teachings are not easily respected and believed by those with overbearing arrogance.” Because of those without faith and understanding, the Buddha withheld the teachings. This is what we must understand.
So, this section of the sutra describes how, for a long period of time, sariputra kept sincerely making requests. But, the Buddha stopped three times and still hesitated in giving the teachings. Indeed, He was considering whether it was appropriate to give teaching to this group. He wanted to teach “according to the people, time and place.” The place was right, and the timing was also right but among the people, there were some whose karmic conditions were not yet mature.
Everyone, whether we are mature enough to accept great teachings really depends on us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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