20140403《靜思妙蓮華》純有貞實(第275集)
⊙「此輩罪根深重，及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。」《法華經方便品第二》
⊙懈怠者退席，無敬佛信法，自心生障礙，罪業根深重，增上慢業障。
⊙「爾時，佛告舍利弗：我今此眾，無復枝葉，純有貞實。」《法華經方便品第二》
⊙「舍利弗，如是增上慢人，退亦佳矣。」《法華經方便品第二》
⊙此眾無復枝葉：枝葉，即指德本未深，信根未固，無敬心之增上慢人。
⊙純有貞實：其心誠實而無諂曲，堪受法者。是讚會中之德信兼備者。
⊙汝今善聽，當為汝說。舍利弗言：唯然世尊，願樂欲聞。《法華經方便品第二》
【證嚴上人開示】
前面我們說過了，佛陀開始答應要說《法華經》，佛陀已經是四十多年，心裡所護念的法，總是時間差不多了，卻是人的心還未調整好，佛陀在等待，等待著有心的人精進，好好來受法。無心懈怠的人，他耐不住時間的考驗，自然他就會退席去。所以，我們前面說到，「此輩罪根深重，及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。」
此輩罪根深重
及增上慢
未得謂得
未證謂證
有如此失是以不住
世尊默然而不制止
《法華經方便品第二》
這是前面的（經）文。因為舍利弗不斷懇請，佛陀就是等待、等待，等待人的根機是不是成熟了。一直到要說時，當場五千人退席。好不容易佛陀開始答應要說，這五千人就作禮而退。佛陀就開始說：「此輩罪根深重，及增上慢，未得謂得」。現在開始要說法了，這些人以為，我都瞭解了，我都差不多知道了，就這樣就退席而去，這種叫做增上慢人。
這增上慢的人其實是懈怠，這種懈怠不肯精進的人，所以他退席去。不只是懈怠，他在佛陀開始，要講經那個時候，他竟然這樣退席，不要再進一步求法、了解法。這種的人就是無敬心，無敬信心，沒有敬佛，沒有敬法、信法的心，這種是自生障礙，所以因此，他會起增上慢，這叫做「業障」。所以今天告訴大家，「懈怠者退席，無敬佛信法，自心生障礙，罪業根深重，增上慢業障。」
懈怠者退席
無敬佛信法
自心生障礙
罪業根深重
增上慢業障
因為他的罪、業，那個根很深重。雖然遇到這麼好的法，「人身難得，佛法難聞」，既得人身，也遇了佛法，竟然佛陀開始要說一乘妙法，這樣他起了懈怠、不敬信的心，這樣退席去。這是自己的內心生起了障礙，這就是因為他的罪根深重，還未完全拔除，所以叫做「罪業根深重」。
所以增上慢的業障，這大家要好好自我警惕，我們是不是有懈怠嗎？我們在聽法有認真嗎？聽法的過程中，我們有敬心、信心嗎？我們若不認真，若不精進，沒有敬心、信心，這都是從我們的內心，自我障礙，這罪業的根很深。
我也是常常都這樣想，佛在世時，為何這麼不容易，靈山會的種種的因緣已經具足，為何這麼難得的機會，當場竟然有五千人，這樣禮佛而退？常常就是這樣在思考，這麼難逢的機會，為什麼呢？
我們那個罪因若很深，罪業的緣若很重，有時候要消除，那就是不容易。所以，我們應該，要常常自己自我警惕，因是自己造，緣也是自己結，要如何去拔除過去的因與緣，也是要自己很精進，我們很精進，才能將慢，或者是慢心、懈怠心才能消除。
看看很多的事情，我們能夠身體力行，卻時我們時時，就是大家在精進，我們卻是懈怠，忍心這樣空空過日子，像這樣也是叫做罪業深重。大家在做，大家在精進，而我們竟然袖手旁觀，其實，這樣的心，是不是很快樂？不快樂。大家投入下去做，大家一起來精進，這才是心安快樂，叫做輕安自在。
這就是我們如何，好好常常自我警惕，顧好我們這念心。否則，在佛在世時，明明妙法就將開啟了，卻是這些罪業自障，他就是這樣禮佛而退，這樣就退席去了。所以佛陀也是很慨歎，知道這些是失，自己失掉了自己的機會，佛陀也是無可奈何，「默而不制止」，靜靜的就讓他出去了。
實在是，想到那個時候，佛陀的心是多麼難過！五千人，那種五千人退席，那樣的環境、境界，情何以堪！辛辛苦苦，四十多年間應機逗教，竟然在此處，在等待人人的根機成熟，卻是眼看這麼多人，根機還是不成熟的人，佛陀的心真的是很難堪。
所以再接下來這段（經）文，這些人退席之後，佛陀接著開始說話了，「爾時，佛告舍利弗：我今此眾，無復枝葉，純有貞實。」
爾時
佛告舍利弗
我今此眾
無復枝葉
純有貞實
《法華經方便品第二》
「我今此眾」，就是現在坐在面前如如不動，歡喜佛陀將要講真實法的，這些人。現在，舍利弗你一直「三請」，我三次的制止，你殷勤精進「三請」，懇切來請法。你們現在這些人，「我今此眾」，我現在這個會中，我這些弟子，「無復枝葉」，這些都是很貞實，「純有貞實」，這些都是粒粒都是種子。
就如樹木，有的是剪枝，插在土裡，但是它沒有根。所以佛陀說，我(面前)現在這些(人)，不是剪枝、插枝的弟子，這都是都是種子，種子落土，經過了土分、水分、陽光，而培植起來，樹慢慢長大。大棵的樹開始要結實纍纍，所以叫做「純有貞實」。下面會再解釋。
這裡，佛陀他雖然，看到五千人退席，心不堪忍，不過看到坐在前面，如如不動的弟子，佛陀歡喜，讚歎「純有貞實」，將要開花結果了。所以佛陀再喚：「舍利弗，如是增上慢人，退亦佳矣。」
舍利弗
如是增上慢人
退亦佳矣
《法華經方便品第二》
留下來的這些都是這麼好的，那些退出去的人，也是真好，讓他退出去，否則，對法無法接受，同時會將此法，(偏)差錯去傳，「一人吐虛，萬人傳實」。這種增上慢人，聽的法，一知半解，就是一直覺得，我自己得到的法是最好的。所以在此處聽法，出去說他自己的話，這不是真實法，這就是「吐虛」；說的不是真實的，那就是叫做「虛」。有的人聽到，以為是真、是實，就傳下去了。所以，佛陀不希望這些人，不敬信佛法的人，他還是不要留下來比較好，所以「退亦佳矣」，這樣退去也是好。
我們來看看，「此眾無復枝葉」。剛才向大家說，剪枝、插土，這根本就是「德本未深」，就是還未修行。他就是雖然插在土裡，他的根還未拓展出去，所以叫做「德本未深」。不是自然從內心的敬信，只是聽，沒有敬信。既然不敬、不信，自然他那個根就不深。所以，信根沒有堅固，他自然就沒有敬心。
此眾無復枝葉：
枝葉
即指德本未深
信根未固
無敬心之
增上慢人
無枝葉就是，這個枝葉，枝與葉就是剪枝下來插的。現在沒有這種人了，沒有這種沒信心、沒敬心的人，現在已經沒有了。現在留下來的「純有貞實」，那就是「其心誠實而無諂曲」，這些人已經堪受法的人，所以叫做「純有貞實」，這些人都是，從心敬佛、信法的人。
純有貞實
其心誠實
而無諂曲
堪受法者
是讚會中之
德信兼備者
聽經用心聽，將來傳法、弘法，才能夠如實說真實法。佛陀就是希望將法傳給這些人，純有貞實的人。這就是在讚歎，讚歎現在還坐在這個道場上，等待佛陀說法的人，佛陀歡喜，讚歎。
這是「德信兼備」，有德、有信，這樣兼備。德，就是有修行，信，是從心最真實，那就是誠實的人，最誠實的。意思就是說，既然你要修行，就是要有誠，要有正，要有信，要有實，誠、正、信、實，我們才能夠傳法脈。所以在這會中，佛陀讚歎能夠堅實的心，留下來聽法的這些人，是德與信兼備，有在修行，堅定他的信心。
再接下來就說：「汝今善聽，當為汝說。舍利弗言：唯然世尊，願樂欲聞。」
汝今善聽
當為汝說
舍利弗言
唯然世尊
願樂欲聞
《法華經方便品第二》
這是師徒在對答。現在佛陀歡喜，歡喜大家已經生起了敬信的心，要來接受這個一實真實的妙法。佛陀歡喜，就再叮嚀「汝今善聽」，你們既然留下來，要聽，就要用心聽。前面我們不是說過，「聞、思、修」？我們要聽，要善思念之，要仔細聽，要好好去思考，思考之後要身體力行。
五千人退席了，現在佛陀再次又再說：「汝今善聽，當為汝說。」那些人，該退的人也退了，堅定信心的人留下來，你們大家要記得，要好好聽；「善聽」就是好好地聽。前面是「諦聽」，就是仔細聽；現在是「善聽」，要好好地聽，「當為汝說」。佛陀是多麼殷切的叮嚀，再交代，要諦聽、善聽，開始要跟你們說。
舍利弗也很歡喜對答：「唯然！」絕對，絕對。佛陀，我們一定很歡喜，信心很堅定，用虔敬的心要來聽法，我們會很歡喜。
這就是佛陀已經承諾，承諾要對舍利弗，說出這甚深微妙的道理。但是，聽的人要很堅定的敬信——敬佛、信法。若沒有敬信的心，聽，就是虛妄，去傳的，就是不實。佛陀不希望這樣，希望人人要用誠、正、信、實的心，用很虔誠的心，好好來接受，將來在外面傳法，才能夠真實。所以，這是佛陀的本懷。那麼我們眾生要好好受持，所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Be Pure and True (純有貞實)
Date: April. 03. 2014
As we mentioned previously, when the Buddha agreed to teach the Lotus Sutra, He had been safeguarding this teaching in His mind for over 40 years. So, it was about time. But people’s minds were still not ready, so He kept waiting for devoted and diligent individuals to become ready to receive the Dharma. Those who were lazy and indolent could not patiently wait through that test of time thus naturally they left the assembly.
So, as we mentioned previously, “These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”
A previous sutra passage discussed how Sariputra earnestly made requests, but the Buddha kept to waiting for people’s capabilities to fully mature. Then when the Buddha was about to speak, 5000 people left the assembly right away. When the Buddha finally agreed to teach, these 5000 people just paid their respects and left. The Buddha then said, “These people’s root of transgressions are deep and grave and they have such overbearing arrogance that they claimed to have attained what they had not.” As [the Buddha] was about to teach, these people believed that they already understood everything, so they left the assembly. They were overbearing arrogance people overbearing arrogant people were actually lazy. These lazy people refused to be diligent, so they left. So, not only where they lazy, as the Buddha was about to preach, they actually left without seeking to further understand the Dharma.
These people lacked respect and faith. They had not respect for the Buddha or Dharma and no faith in the teachings. This was how they constructed their own minds. Because of this, they gave rise to overbearing arrogance. This was their karmic obstacle.
So, today we will talk about how “The indolent ones left. Without respect for the Buddha or faith in the Dharma, their own minds gave rise to obstacles. The roots of their negative karma were deep and grave, and they had the karmic obstacle of overbearing arrogance.”
Because the roots of their bad karma were deep and grave, [they left] even though they had encountered such good Dharma. “It is rare to attain human form and to hear the Dharma.” Although they had attained human form and also encountered the Buddha-Dharma, when the Buddha began to expound the wondrous One Vehicle Dharma, they became indolent and gave rise to disrespect and disbelief. This was why they left the assembly. Their own minds gave rise to obstacles. This was because the roots of their transgressions were deep and grave and had not been completely uprooted. “The roots of their negative karma were deep and grave” and they created karmic obstacles of overbearing arrogance.So, we must all be vigilant.
Have we been indolent?Do we earnestly listen to the Dharma?When we listen to the Dharma, do we feel respect and have faith?If we are not earnest and diligent and lace respect and faith, our minds will give rise to our own obstructions.This kind of negative karma is deep-rooted.
I always wondered, during the Buddha’s lifetime, when the karmic conditions on Vulture Peak had finally matured, when they encountered this rare opportunity, how could 5000 people just simply pay their respects and leave?I constantly pondered this.This was such a precious opportunity.Why would they leave?If the causes of our transgressions are very deep and our negative karmic conditions are very grave, eliminating them will not be easy.Therefore, we must constantly be self-vigilant.
We created these causes ourselves.We also created these conditions ourselves.
How can we uproot these old cause and conditions?We must be very diligent.Only if we are diligent can we eliminate our arrogance and indolence.Take a look around, there are many [teachings] that we can put into practice.But often, while others are diligent, we remain lazy and indolent and simply waster our time.This behavior will also deepen our bad karma.While others are taking action and being diligent, we simply remain bystanders; does that mindset actually make us happy?
Not at all.When all of us get involved and diligently work together, then we can be happy and at peace.This is how we can feel peaceful and free.This is why we must constantly be vigilant and take good care of our minds.On the contrary, when the Buddha was still alive and was about to teach the wondrous Dharma, those who obstructed themselves with bad karma just paid their respects to the Buddha and left.
Knowing that these people caused themselves to lose out on this opportunity, He was sad, but there was nothing to do.So, He “remained silent and did not stop them”.He quietly let them leave.Can we imagine how sad the Buddha was at that moment?
5000 people!When 5000 people left the assembly, imagine what things were like then.
This must have been really hard on Him, especially when He had spent so much effort to teach according to capabilities for over 40 years.
But in this place where He waited for people’s capabilities to mature, He saw so many people whose capabilities were still not mature.So, the Buddha was very saddened.
The following sutra passage contains what the Buddha said after these people left.
“At that time, the Buddha told Sariputra, My assembly has now been cleared of branches and leaves, and only the steadfast and true remain.”
“my assembly“ referred to those who steadfastly sat before Him and joyfully waited for the Buddha to teach the True Dharma. Sariputra had made his request three times, and [the Buddha] stopped him three times. However, he sincerely asked for the teachings three times, so now this group of people, “My assembly” all the disciples in this assembly, “have been cleared of branches and leaves, and only the steadfast and true remain”. So, every one of them is a seed. Take trees for example. Sometimes we prune tree branches and plant the cuttings in soil, but they do not have roots.
Therefore, the Buddha said that the disciples who were before Him were not like such branches and leaves. They were all seeds. Seeds fall into the soil, and after being nurtured by water, nutrients, sunlight they begin to grow, gradually becoming a big tree. The tree then begins to bear lots of fruit. So, these disciples are “the steadfast and true”. We will explain this further later. At this moment, though the Buddha was sad that 5000 people left the assembly, when He saw the disciples who sat before Him and remained steadfast, He was delighted and praised them, “Only the steadfast and true remain” because they were about to blossom and fruit.
So, the Buddha said again, “Sariputra, they are overbearingly arrogant people. It is good that they left.”
Those who stayed were wonderful. It is god that those who left, did. Otherwise, if they could not accept the Dharma, they would then spread the wrong teachings. “When one person speaks a lie, thousands propagate it as the truth”. These overbearingly arrogant people only had partial understandings of the Dharma. But they continued to believe that the teachings they had realized were the best. Though they listened to the Dharma here, when they left, they taught whatever they wanted. That was not the True Dharma. So, they “spoke false words”. What they taught was not true; it was “false”. But when other people heard it, they mistook it for the truth and transmitted it to others. Therefore, the Buddha did not want people who felt no respect or faith to stay. Therefore, It was good that they left.
Let us examine this “My assembly has been cleared of its branches and leaves”. We previously talked about inserting cuttings into the soil. This essentially means they were “without deeply-rooted virtues”. They had not engaged in spiritual practice, so even though they were inserted in the soil, they had not extended their roots. So, they were “without deeply-rooted virtues” and did not naturally give rise to respect or faith. They listened, but they did not have respect or faith. Since they felt disrespect and disbelief, naturally their roots were not deep. Without strong Roots of Faith, naturally they did not have any respect.
“The assembly has been cleared of its branches and leaves:
Branches and leaves refers to those without deeply-rooted virtues. One without a strong Root of Faith or a sense of respect is an overbearingly arrogant person.”
These branches and leaves were cutting that were inserted into the soil. Now, there were not such people left. People who lacked faith and respect had left. “Only the steadfast and true remained”. Those who were “honest and steadfast did not flatter or fawn”. These people were ready to accept the Dharma, so “only the steadfast and true remain”. From the bottom of their hearts, they respected the Buddha and believed in the Dharma.
“Only the steadfast and true remain. Those who are honest and steadfast do not flatter or fawn as they accept the Dharma. They are praised as those among the assembly who are endowed with virtue and faith.”
They mindfully listened to the Dharma, and when they transmitted and promoted it, they accurately spread the true Dharma. The Buddha hoped to pass the Dharma to those who were steadfast and true. So, He praised those who were still sitting at the Dharma-assembly, waiting for the Buddha to give teaching. The Buddha praised them happily as being “endowed with virtue and faith. They were replete with both virtue and faith. Virtue comes from spiritual practice. Faith comes from utmost sincerity. They were the most honest people. This means they if we want to we must have qualities such as sincerity, integrity, faith and honesty. Only then can we spread the
Dharma-lineage.
So, in this assembly, the Buddha praised these determined people, who chose to stay and listen to the Dharma. They were endowed with virtue and faith and engaged in spiritual practice to strengthen their faith.
Next, the sutra states, “[the Buddha said,] ‘You must now listen well, and I shall expound it for you.’” “Sariputra said, “’Most certainly, World-Honored One. We should be eager and delighted to hear it.’”
This was the dialogue between the Buddha and His disciple. The Buddha was now happy that they had already given rise to respect and faith and were ready to accept this wondrous True Dharma. The Buddha was joyful, and He again reminded them, “You must now listen well.” Since they decided to stay, they must listen attentively.
Didn’t we say earlier that we must “listen, contemplate and practice?” After we listen well, we must contemplate mindfully. After contemplating, we must put it into practice. After those 5000 people left, the Buddha reiterated, “You must now listen well, and I shall expound it for you.” Those who should leave had already left, those with strong belief had stayed. Everyone must remember [the Dharma] and listen attentively.
“Listen well” means to listen earnestly. Earlier He said, “Listen for truths which means to listen carefully. Now He said, “Listen well,” which means to listen earnestly. “I shall expound it for you.” The Buddha earnestly reminded them once again listen for truths and listen well as. He began to speak. Sariputra also joyfully responded with, “Most certainly,” meaning definitely, absolutely. He told the Buddha they would be happy to listen. Their faith was strong; as they listened to the Dharma with reverence, they would be very happy. The Buddha had already promised Sariputra that He would teach these extremely profound and wondrous principle.
But those who listened must have firm respect and faith, respect for the Buddha and faith in the Dharma. Without respect and faith, they would hear something false and transmit something that was not true. The Buddha did not want this to happen. He hoped that everyone would accept the Dharma with sincerity, integrity, faith and steadfastness. Then, when they spread the Dharma to others, they could spread the truth. This was the Buddha’s original intention, so we sentient beings must accept and uphold it. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「此輩罪根深重，及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。」《法華經方便品第二》
⊙懈怠者退席，無敬佛信法，自心生障礙，罪業根深重，增上慢業障。
⊙「爾時，佛告舍利弗：我今此眾，無復枝葉，純有貞實。」《法華經方便品第二》
⊙「舍利弗，如是增上慢人，退亦佳矣。」《法華經方便品第二》
⊙此眾無復枝葉：枝葉，即指德本未深，信根未固，無敬心之增上慢人。
⊙純有貞實：其心誠實而無諂曲，堪受法者。是讚會中之德信兼備者。
⊙汝今善聽，當為汝說。舍利弗言：唯然世尊，願樂欲聞。《法華經方便品第二》
【證嚴上人開示】
前面我們說過了，佛陀開始答應要說《法華經》，佛陀已經是四十多年，心裡所護念的法，總是時間差不多了，卻是人的心還未調整好，佛陀在等待，等待著有心的人精進，好好來受法。無心懈怠的人，他耐不住時間的考驗，自然他就會退席去。所以，我們前面說到，「此輩罪根深重，及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。」
此輩罪根深重
及增上慢
未得謂得
未證謂證
有如此失是以不住
世尊默然而不制止
《法華經方便品第二》
這是前面的（經）文。因為舍利弗不斷懇請，佛陀就是等待、等待，等待人的根機是不是成熟了。一直到要說時，當場五千人退席。好不容易佛陀開始答應要說，這五千人就作禮而退。佛陀就開始說：「此輩罪根深重，及增上慢，未得謂得」。現在開始要說法了，這些人以為，我都瞭解了，我都差不多知道了，就這樣就退席而去，這種叫做增上慢人。
這增上慢的人其實是懈怠，這種懈怠不肯精進的人，所以他退席去。不只是懈怠，他在佛陀開始，要講經那個時候，他竟然這樣退席，不要再進一步求法、了解法。這種的人就是無敬心，無敬信心，沒有敬佛，沒有敬法、信法的心，這種是自生障礙，所以因此，他會起增上慢，這叫做「業障」。所以今天告訴大家，「懈怠者退席，無敬佛信法，自心生障礙，罪業根深重，增上慢業障。」
懈怠者退席
無敬佛信法
自心生障礙
罪業根深重
增上慢業障
因為他的罪、業，那個根很深重。雖然遇到這麼好的法，「人身難得，佛法難聞」，既得人身，也遇了佛法，竟然佛陀開始要說一乘妙法，這樣他起了懈怠、不敬信的心，這樣退席去。這是自己的內心生起了障礙，這就是因為他的罪根深重，還未完全拔除，所以叫做「罪業根深重」。
所以增上慢的業障，這大家要好好自我警惕，我們是不是有懈怠嗎？我們在聽法有認真嗎？聽法的過程中，我們有敬心、信心嗎？我們若不認真，若不精進，沒有敬心、信心，這都是從我們的內心，自我障礙，這罪業的根很深。
我也是常常都這樣想，佛在世時，為何這麼不容易，靈山會的種種的因緣已經具足，為何這麼難得的機會，當場竟然有五千人，這樣禮佛而退？常常就是這樣在思考，這麼難逢的機會，為什麼呢？
我們那個罪因若很深，罪業的緣若很重，有時候要消除，那就是不容易。所以，我們應該，要常常自己自我警惕，因是自己造，緣也是自己結，要如何去拔除過去的因與緣，也是要自己很精進，我們很精進，才能將慢，或者是慢心、懈怠心才能消除。
看看很多的事情，我們能夠身體力行，卻時我們時時，就是大家在精進，我們卻是懈怠，忍心這樣空空過日子，像這樣也是叫做罪業深重。大家在做，大家在精進，而我們竟然袖手旁觀，其實，這樣的心，是不是很快樂？不快樂。大家投入下去做，大家一起來精進，這才是心安快樂，叫做輕安自在。
這就是我們如何，好好常常自我警惕，顧好我們這念心。否則，在佛在世時，明明妙法就將開啟了，卻是這些罪業自障，他就是這樣禮佛而退，這樣就退席去了。所以佛陀也是很慨歎，知道這些是失，自己失掉了自己的機會，佛陀也是無可奈何，「默而不制止」，靜靜的就讓他出去了。
實在是，想到那個時候，佛陀的心是多麼難過！五千人，那種五千人退席，那樣的環境、境界，情何以堪！辛辛苦苦，四十多年間應機逗教，竟然在此處，在等待人人的根機成熟，卻是眼看這麼多人，根機還是不成熟的人，佛陀的心真的是很難堪。
所以再接下來這段（經）文，這些人退席之後，佛陀接著開始說話了，「爾時，佛告舍利弗：我今此眾，無復枝葉，純有貞實。」
爾時
佛告舍利弗
我今此眾
無復枝葉
純有貞實
《法華經方便品第二》
「我今此眾」，就是現在坐在面前如如不動，歡喜佛陀將要講真實法的，這些人。現在，舍利弗你一直「三請」，我三次的制止，你殷勤精進「三請」，懇切來請法。你們現在這些人，「我今此眾」，我現在這個會中，我這些弟子，「無復枝葉」，這些都是很貞實，「純有貞實」，這些都是粒粒都是種子。
就如樹木，有的是剪枝，插在土裡，但是它沒有根。所以佛陀說，我(面前)現在這些(人)，不是剪枝、插枝的弟子，這都是都是種子，種子落土，經過了土分、水分、陽光，而培植起來，樹慢慢長大。大棵的樹開始要結實纍纍，所以叫做「純有貞實」。下面會再解釋。
這裡，佛陀他雖然，看到五千人退席，心不堪忍，不過看到坐在前面，如如不動的弟子，佛陀歡喜，讚歎「純有貞實」，將要開花結果了。所以佛陀再喚：「舍利弗，如是增上慢人，退亦佳矣。」
舍利弗
如是增上慢人
退亦佳矣
《法華經方便品第二》
留下來的這些都是這麼好的，那些退出去的人，也是真好，讓他退出去，否則，對法無法接受，同時會將此法，(偏)差錯去傳，「一人吐虛，萬人傳實」。這種增上慢人，聽的法，一知半解，就是一直覺得，我自己得到的法是最好的。所以在此處聽法，出去說他自己的話，這不是真實法，這就是「吐虛」；說的不是真實的，那就是叫做「虛」。有的人聽到，以為是真、是實，就傳下去了。所以，佛陀不希望這些人，不敬信佛法的人，他還是不要留下來比較好，所以「退亦佳矣」，這樣退去也是好。
我們來看看，「此眾無復枝葉」。剛才向大家說，剪枝、插土，這根本就是「德本未深」，就是還未修行。他就是雖然插在土裡，他的根還未拓展出去，所以叫做「德本未深」。不是自然從內心的敬信，只是聽，沒有敬信。既然不敬、不信，自然他那個根就不深。所以，信根沒有堅固，他自然就沒有敬心。
此眾無復枝葉：
枝葉
即指德本未深
信根未固
無敬心之
增上慢人
無枝葉就是，這個枝葉，枝與葉就是剪枝下來插的。現在沒有這種人了，沒有這種沒信心、沒敬心的人，現在已經沒有了。現在留下來的「純有貞實」，那就是「其心誠實而無諂曲」，這些人已經堪受法的人，所以叫做「純有貞實」，這些人都是，從心敬佛、信法的人。
純有貞實
其心誠實
而無諂曲
堪受法者
是讚會中之
德信兼備者
聽經用心聽，將來傳法、弘法，才能夠如實說真實法。佛陀就是希望將法傳給這些人，純有貞實的人。這就是在讚歎，讚歎現在還坐在這個道場上，等待佛陀說法的人，佛陀歡喜，讚歎。
這是「德信兼備」，有德、有信，這樣兼備。德，就是有修行，信，是從心最真實，那就是誠實的人，最誠實的。意思就是說，既然你要修行，就是要有誠，要有正，要有信，要有實，誠、正、信、實，我們才能夠傳法脈。所以在這會中，佛陀讚歎能夠堅實的心，留下來聽法的這些人，是德與信兼備，有在修行，堅定他的信心。
再接下來就說：「汝今善聽，當為汝說。舍利弗言：唯然世尊，願樂欲聞。」
汝今善聽
當為汝說
舍利弗言
唯然世尊
願樂欲聞
《法華經方便品第二》
這是師徒在對答。現在佛陀歡喜，歡喜大家已經生起了敬信的心，要來接受這個一實真實的妙法。佛陀歡喜，就再叮嚀「汝今善聽」，你們既然留下來，要聽，就要用心聽。前面我們不是說過，「聞、思、修」？我們要聽，要善思念之，要仔細聽，要好好去思考，思考之後要身體力行。
五千人退席了，現在佛陀再次又再說：「汝今善聽，當為汝說。」那些人，該退的人也退了，堅定信心的人留下來，你們大家要記得，要好好聽；「善聽」就是好好地聽。前面是「諦聽」，就是仔細聽；現在是「善聽」，要好好地聽，「當為汝說」。佛陀是多麼殷切的叮嚀，再交代，要諦聽、善聽，開始要跟你們說。
舍利弗也很歡喜對答：「唯然！」絕對，絕對。佛陀，我們一定很歡喜，信心很堅定，用虔敬的心要來聽法，我們會很歡喜。
這就是佛陀已經承諾，承諾要對舍利弗，說出這甚深微妙的道理。但是，聽的人要很堅定的敬信——敬佛、信法。若沒有敬信的心，聽，就是虛妄，去傳的，就是不實。佛陀不希望這樣，希望人人要用誠、正、信、實的心，用很虔誠的心，好好來接受，將來在外面傳法，才能夠真實。所以，這是佛陀的本懷。那麼我們眾生要好好受持，所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Be Pure and True (純有貞實)
Date: April. 03. 2014
As we mentioned previously, when the Buddha agreed to teach the Lotus Sutra, He had been safeguarding this teaching in His mind for over 40 years. So, it was about time. But people’s minds were still not ready, so He kept waiting for devoted and diligent individuals to become ready to receive the Dharma. Those who were lazy and indolent could not patiently wait through that test of time thus naturally they left the assembly.
So, as we mentioned previously, “These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”
A previous sutra passage discussed how Sariputra earnestly made requests, but the Buddha kept to waiting for people’s capabilities to fully mature. Then when the Buddha was about to speak, 5000 people left the assembly right away. When the Buddha finally agreed to teach, these 5000 people just paid their respects and left. The Buddha then said, “These people’s root of transgressions are deep and grave and they have such overbearing arrogance that they claimed to have attained what they had not.” As [the Buddha] was about to teach, these people believed that they already understood everything, so they left the assembly. They were overbearing arrogance people overbearing arrogant people were actually lazy. These lazy people refused to be diligent, so they left. So, not only where they lazy, as the Buddha was about to preach, they actually left without seeking to further understand the Dharma.
These people lacked respect and faith. They had not respect for the Buddha or Dharma and no faith in the teachings. This was how they constructed their own minds. Because of this, they gave rise to overbearing arrogance. This was their karmic obstacle.
So, today we will talk about how “The indolent ones left. Without respect for the Buddha or faith in the Dharma, their own minds gave rise to obstacles. The roots of their negative karma were deep and grave, and they had the karmic obstacle of overbearing arrogance.”
Because the roots of their bad karma were deep and grave, [they left] even though they had encountered such good Dharma. “It is rare to attain human form and to hear the Dharma.” Although they had attained human form and also encountered the Buddha-Dharma, when the Buddha began to expound the wondrous One Vehicle Dharma, they became indolent and gave rise to disrespect and disbelief. This was why they left the assembly. Their own minds gave rise to obstacles. This was because the roots of their transgressions were deep and grave and had not been completely uprooted. “The roots of their negative karma were deep and grave” and they created karmic obstacles of overbearing arrogance.So, we must all be vigilant.
Have we been indolent?Do we earnestly listen to the Dharma?When we listen to the Dharma, do we feel respect and have faith?If we are not earnest and diligent and lace respect and faith, our minds will give rise to our own obstructions.This kind of negative karma is deep-rooted.
I always wondered, during the Buddha’s lifetime, when the karmic conditions on Vulture Peak had finally matured, when they encountered this rare opportunity, how could 5000 people just simply pay their respects and leave?I constantly pondered this.This was such a precious opportunity.Why would they leave?If the causes of our transgressions are very deep and our negative karmic conditions are very grave, eliminating them will not be easy.Therefore, we must constantly be self-vigilant.
We created these causes ourselves.We also created these conditions ourselves.
How can we uproot these old cause and conditions?We must be very diligent.Only if we are diligent can we eliminate our arrogance and indolence.Take a look around, there are many [teachings] that we can put into practice.But often, while others are diligent, we remain lazy and indolent and simply waster our time.This behavior will also deepen our bad karma.While others are taking action and being diligent, we simply remain bystanders; does that mindset actually make us happy?
Not at all.When all of us get involved and diligently work together, then we can be happy and at peace.This is how we can feel peaceful and free.This is why we must constantly be vigilant and take good care of our minds.On the contrary, when the Buddha was still alive and was about to teach the wondrous Dharma, those who obstructed themselves with bad karma just paid their respects to the Buddha and left.
Knowing that these people caused themselves to lose out on this opportunity, He was sad, but there was nothing to do.So, He “remained silent and did not stop them”.He quietly let them leave.Can we imagine how sad the Buddha was at that moment?
5000 people!When 5000 people left the assembly, imagine what things were like then.
This must have been really hard on Him, especially when He had spent so much effort to teach according to capabilities for over 40 years.
But in this place where He waited for people’s capabilities to mature, He saw so many people whose capabilities were still not mature.So, the Buddha was very saddened.
The following sutra passage contains what the Buddha said after these people left.
“At that time, the Buddha told Sariputra, My assembly has now been cleared of branches and leaves, and only the steadfast and true remain.”
“my assembly“ referred to those who steadfastly sat before Him and joyfully waited for the Buddha to teach the True Dharma. Sariputra had made his request three times, and [the Buddha] stopped him three times. However, he sincerely asked for the teachings three times, so now this group of people, “My assembly” all the disciples in this assembly, “have been cleared of branches and leaves, and only the steadfast and true remain”. So, every one of them is a seed. Take trees for example. Sometimes we prune tree branches and plant the cuttings in soil, but they do not have roots.
Therefore, the Buddha said that the disciples who were before Him were not like such branches and leaves. They were all seeds. Seeds fall into the soil, and after being nurtured by water, nutrients, sunlight they begin to grow, gradually becoming a big tree. The tree then begins to bear lots of fruit. So, these disciples are “the steadfast and true”. We will explain this further later. At this moment, though the Buddha was sad that 5000 people left the assembly, when He saw the disciples who sat before Him and remained steadfast, He was delighted and praised them, “Only the steadfast and true remain” because they were about to blossom and fruit.
So, the Buddha said again, “Sariputra, they are overbearingly arrogant people. It is good that they left.”
Those who stayed were wonderful. It is god that those who left, did. Otherwise, if they could not accept the Dharma, they would then spread the wrong teachings. “When one person speaks a lie, thousands propagate it as the truth”. These overbearingly arrogant people only had partial understandings of the Dharma. But they continued to believe that the teachings they had realized were the best. Though they listened to the Dharma here, when they left, they taught whatever they wanted. That was not the True Dharma. So, they “spoke false words”. What they taught was not true; it was “false”. But when other people heard it, they mistook it for the truth and transmitted it to others. Therefore, the Buddha did not want people who felt no respect or faith to stay. Therefore, It was good that they left.
Let us examine this “My assembly has been cleared of its branches and leaves”. We previously talked about inserting cuttings into the soil. This essentially means they were “without deeply-rooted virtues”. They had not engaged in spiritual practice, so even though they were inserted in the soil, they had not extended their roots. So, they were “without deeply-rooted virtues” and did not naturally give rise to respect or faith. They listened, but they did not have respect or faith. Since they felt disrespect and disbelief, naturally their roots were not deep. Without strong Roots of Faith, naturally they did not have any respect.
“The assembly has been cleared of its branches and leaves:
Branches and leaves refers to those without deeply-rooted virtues. One without a strong Root of Faith or a sense of respect is an overbearingly arrogant person.”
These branches and leaves were cutting that were inserted into the soil. Now, there were not such people left. People who lacked faith and respect had left. “Only the steadfast and true remained”. Those who were “honest and steadfast did not flatter or fawn”. These people were ready to accept the Dharma, so “only the steadfast and true remain”. From the bottom of their hearts, they respected the Buddha and believed in the Dharma.
“Only the steadfast and true remain. Those who are honest and steadfast do not flatter or fawn as they accept the Dharma. They are praised as those among the assembly who are endowed with virtue and faith.”
They mindfully listened to the Dharma, and when they transmitted and promoted it, they accurately spread the true Dharma. The Buddha hoped to pass the Dharma to those who were steadfast and true. So, He praised those who were still sitting at the Dharma-assembly, waiting for the Buddha to give teaching. The Buddha praised them happily as being “endowed with virtue and faith. They were replete with both virtue and faith. Virtue comes from spiritual practice. Faith comes from utmost sincerity. They were the most honest people. This means they if we want to we must have qualities such as sincerity, integrity, faith and honesty. Only then can we spread the
Dharma-lineage.
So, in this assembly, the Buddha praised these determined people, who chose to stay and listen to the Dharma. They were endowed with virtue and faith and engaged in spiritual practice to strengthen their faith.
Next, the sutra states, “[the Buddha said,] ‘You must now listen well, and I shall expound it for you.’” “Sariputra said, “’Most certainly, World-Honored One. We should be eager and delighted to hear it.’”
This was the dialogue between the Buddha and His disciple. The Buddha was now happy that they had already given rise to respect and faith and were ready to accept this wondrous True Dharma. The Buddha was joyful, and He again reminded them, “You must now listen well.” Since they decided to stay, they must listen attentively.
Didn’t we say earlier that we must “listen, contemplate and practice?” After we listen well, we must contemplate mindfully. After contemplating, we must put it into practice. After those 5000 people left, the Buddha reiterated, “You must now listen well, and I shall expound it for you.” Those who should leave had already left, those with strong belief had stayed. Everyone must remember [the Dharma] and listen attentively.
“Listen well” means to listen earnestly. Earlier He said, “Listen for truths which means to listen carefully. Now He said, “Listen well,” which means to listen earnestly. “I shall expound it for you.” The Buddha earnestly reminded them once again listen for truths and listen well as. He began to speak. Sariputra also joyfully responded with, “Most certainly,” meaning definitely, absolutely. He told the Buddha they would be happy to listen. Their faith was strong; as they listened to the Dharma with reverence, they would be very happy. The Buddha had already promised Sariputra that He would teach these extremely profound and wondrous principle.
But those who listened must have firm respect and faith, respect for the Buddha and faith in the Dharma. Without respect and faith, they would hear something false and transmit something that was not true. The Buddha did not want this to happen. He hoped that everyone would accept the Dharma with sincerity, integrity, faith and steadfastness. Then, when they spread the Dharma to others, they could spread the truth. This was the Buddha’s original intention, so we sentient beings must accept and uphold it. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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