20140529《靜思妙蓮華》不知佛心 非佛弟子（第315集）
⊙信心深植諦信無疑，羅漢具足智斷之能，辟支佛有覺悟之智。
⊙「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。」《法華經方便品第二》
⊙「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢。」《法華經 方便品第二》
⊙此非佛弟子：化城未是寶所，偏執權教不信圓法，未證謂證，此即非佛弟子，此即為增上慢。
【證嚴上人開示】
學佛者，我們必定要日日發願，心就要不變，要守志奉道，無論外面的境界如何，我們的信心必定要很深，要深植。根若愈深，信就沒有移轉，我們能夠一心深信。我們若一心深信，對道理，真諦道理，我們相信，就沒有疑問。我們要瞭解道理，必定要有信心，信心的根，若能伸廣、伸長又能深，若如此就沒有疑。
信心深植
諦信無疑
羅漢具足智斷之能
辟支佛
有覺悟之智
我們要知道，之所以我們無法專心，就是因為有疑慮。有懷疑，有很多考慮，所以讓我們的信心不能穩定，就會把我們的心，又誘引到別的境界去。所以，信心是非常的重要。
修行，我們必定要很瞭解，修行的階段，我們到底是修什麼行？初根機的人，什麼樣的因緣接觸佛法，在什麼樣的時機，能夠接觸到佛，我們會生起我們的信仰，這都是有因緣時機。
佛陀在世時，開始，佛法還沒有之前，佛陀用心修行，終於開啟了，人間無明的奧祕、道理，覺悟之後，才初期有佛法。
佛陀，佛法要表達出來，一定要有對機，誰是最好的對機(者)呢？這五比丘，阿若憍陳如等五個人，就是佛陀最好的對機(者)，就是最好的因緣。
這五個人，隨著他修行，半途失去了信心，中間的誤解，所以與悉達多太子，分離的這五位。當時，這五位看到佛陀成佛了，從懷疑而起信心，由信心來聽法，佛陀就對機，開始為他們所說的，就是苦、集、滅、道。
這五位聽到佛陀來分析，人間千差萬別的煩惱，苦的生態之後，並非五個人同一個時間聽法，就同一個時刻都能覺悟。五個人，佛陀說同樣的法，就要三次。
第一次，一位能透徹瞭解了人生真是苦！苦是「集」於種種貪、瞋、癡，從人心的心態所變異出來，造成了很多的苦，集中了很多的禍端。覺悟了，應該要下決心來滅除這些苦，要從人心的源頭，人心的源頭，一念無明開始。瞭解，瞭解了，我決心要好好依照佛陀，所教化的這條道路去修行。這是第一個人，阿若憍陳如。
初轉四諦，憍陳如是第一位覺悟。其他四位呢？雖然佛這麼說，好像瞭解世間是苦。苦的源頭從何而來？還無法很清楚，為什麼一切都是從心起呢？佛陀：「沒關係，我再說一次。」所以就第二次(說)同樣的法，之後，有兩個人：我瞭解了，知道苦是從心的源頭開始，一切的苦難，若要能消除，要從心去制止貪、瞋、癡、驕慢、懷疑的心態。
這樣是不是大家都理解了呢？還有二位，這二位無法瞭解。佛陀就三轉，第三次再轉「四諦法」。其餘的二位，瞭解了，佛陀放心了，開始走上這一條，永遠是往前走，開闊的大直道，一條很直的道路。所以，佛陀為這五位皈依，鼓勵他們開始專心出家修行，這個時候就是三寶具足。
佛陀開始展開說法，僧團在人間，所以，有了因緣發心修行，必定要先瞭解人間的苦難，知道要解脫，追求解脫苦之道的人，他就會入於僧團中。
僧團中，證到阿羅漢果的人，他是具足智，能夠斷除煩惱的功能。這就是我們修行，不只說阿羅漢是獨善其身，他要先瞭解，瞭解了人生苦難來自煩惱，煩惱要如何斷除。已經具足了這個智慧，看盡了人世間的苦難，所以他能瞭解，知道這條路走下來要很謹慎，周圍的環境，我們要很謹慎走路的方向，同樣的。
所以，若是辟支佛呢？辟支佛就是有覺悟之智。因為辟支佛比羅漢的智，再高一級，因為長久以來有在薰習，生生世世都有在聞法，習，有在薰習、學習。
我們不是看過有的孩子，一出生就很聰明。尤其是在我們，「入經藏」演繹，那麼深的法，用音樂配合著詞，再加上了手語。看看幼小的孩子，很可愛，很可愛，三歲、二歲多、四歲、五歲，他見到人這樣比，聽到人這樣唱，孩子比大人還勤快。看北、中、南(部)，都有這樣的孩子。
幼小的孩子，你說他不懂道理嗎？卻是，他所見的事情卻很清楚。阿嬤不在，他自己就偷偷將電腦打開，四、五歲的孩子，他就跟著畫面比啊比，比，後來還不都是大人跟著孩子學。這就是過去已經學習了，所以他這一世來到此，記憶猶深，沒有受到後天境界污染到他。
所以我們常常說，去了又來的，會很清楚。以前人說「讀前世書」，我們佛(教)，應該是說因緣輪轉又再回來。過去的緣盡了，今生的緣來了，這種中間不受到其他的污染，他捨彼投此，因緣很快就接過來，若是這樣，記憶都還很新。
所以，辟支佛，相信是生生世世，都已經聞法信受了，但是，還未完全斷除所有的煩惱，所以還有少分無明存在，所以，還未透徹瞭解，不過，內心的悟性很高，來到人間，還是會延續過去，所理解的人生無常。來到這一生，接觸到世間，無論是日月輪替，四季輪轉，無不都是令他的心能感觸到，這叫做無常的道理。這就是辟支佛，就是獨覺。無佛出世時，他也是看到這些境界，人、事、物，他有覺性存在，所以，覺性較明朗，這叫做辟支佛。
所以「辟支佛有覺悟之智」，要覺悟、要瞭解比較容易。但是，他還有少分無明，少分無明，可能還離佛的境界還有一段。
所以佛陀在經文，佛陀說：「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事。」
舍利弗
若我弟子
自謂阿羅漢
辟支佛者
不聞不知
諸佛如來
但教化菩薩事
《法華經方便品第二》
雖然阿羅漢已經有，斷除煩惱的智慧、能力在，辟支佛雖然瞭解天地萬物，道理的起因，雖然知道，但是，是不是能很直，透徹的全都瞭解呢？
人人是不是盡得阿羅漢呢？或者是自謂阿羅漢，自己很自大地說：「我全都知道了，我都透徹瞭解了。」這麼多人，人人都自謂已得羅漢，辟支佛嗎？這些人，「不聞不知，諸佛如來但教化菩薩」。大家以為自己都得到了，但是，他還不知道，還不知道諸佛如來，來人間的一大事因緣，一大事的道理。
假使不聞、不知、不解，佛來人間為了要教化菩薩之事，若不要聽、不要知道，不肯聽，不肯知道，「此非佛弟子，非阿羅漢，非辟支佛」。
此非佛弟子
非阿羅漢
非辟支佛
《法華經方便品第二》
你們若自以為「我全都得到了，得到羅漢(果)，我得到辟支佛，證果了。」但是，你們若是還不瞭解，佛的心懷，來人間所施教的目的，你們若不瞭解，「非佛弟子」，不是佛的弟子。你們若還不瞭解我，怎麼能稱為我的弟子呢？這是佛陀已經將話，開始說重了。
明明佛陀四十多年的時間，殷殷善誘，很有耐心地隨機逗教，這樣無不都是要教育人人，能夠接觸佛法，能信受奉行佛的教法。但是，一直到現在，佛陀開始說：你們若不瞭解，諸佛出現人間這一大事，是為了教菩薩法，你們若還不能瞭解，這樣怎麼是我的弟子呢？不只不是我的弟子，這樣是羅漢嗎？這麼親近，這麼用心在修行，還無法瞭解佛的本懷，不瞭解佛陀來人間的目的，若如此，你們是羅漢，是辟支佛嗎？非啊！不是。
這是佛陀用了很重的語氣，無非就是要人人清醒，不要故步自封，封守於自己的境界中，應該要開步向前走。
我們不是常說過，在這個劫濁的時代，眾生垢重。眾生的見解濁氣很重，眾生，人與人之間，無法彼此瞭解、尊重與愛，所以互相對立，製造很多禍端，就成就了對人間生命的威脅。這叫做「劫」，也就是「難」，在這個劫濁亂時，就是叫做「難」，「大劫難」。
因為在眾生濁氣很重的此時，天災、人禍，不斷不斷產生，這就是一個大劫難的時代，那就是要有大慈悲。能夠瞭解是非，更需要啟發大慈悲。所以，大慈悲還要在這種，無明劫濁的時間裡，我們就要啟發大智慧。這就是我們眾生，人人要向前進步的，光是說「知道、知道」，是不夠的；知道了你就要身體力行，身體力行之後，才能將無明打開。「不經一事，不長一智」，所以入人群中才能夠透徹，「無量法門，悉現在前」，這種開啟智慧。因為「無量法門」已經在我們面前，我們才能「通達諸法，得大智慧」。
所以各位，我們要時時懺悔。佛陀在這句，這段（經文）中，就是要大家要慚愧、懺悔，不要自大，「未得謂得」，以為我已經得（阿）羅漢，我已經得辟支佛果，我已經什麼都瞭解了。絕對不要如此。若是如此，佛陀就說：「不是我的弟子，非阿羅漢，非辟支佛」。
佛陀又說：「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢。」
又舍利弗
是諸比丘
比丘尼
自謂已得
阿羅漢
《法華經 方便品第二》
若是這些比丘、比丘尼，自己認為我已經都得到阿羅漢果了，我的無明、煩惱，我有能力去除。他以為是這樣，那就非佛弟子，怎能稱為比丘、比丘尼呢？既不是佛弟子，豈是正確的比丘、比丘尼呢？
要出家，要修行，我們就要用心學佛所學，行佛所行，覺佛所覺。我們應該要如此，才是真正學佛。要學佛的行儀，要覺悟到佛的境界。
佛陀用心，慢慢地帶領我們，《法華經》中的〈化城喻品〉，看到大家又累了，既到此處，就告訴大家說：「到了，到了。」一座化城。等到讓大家恢復疲勞之後，開始佛陀就說：「這是一個休息的地方，這不是我們所要到達的，究竟地方。來，開始要再走。」所以「化城未是寶所」，化城不是真實我們要到的地方，還要再向前精進。
但是，偏執權教之人，無法瞭解很圓滿的大乘，佛陀一乘的真理，很圓滿的真理，還無法瞭解。這都是有偏，有執，偏執於我已經證果了，我不必再向前。這種人「未證謂證」，這就是非佛弟子，這就是增上慢。
此非佛弟子：
化城未是寶所
偏執權教
不信圓法
未證謂證
此即非佛弟子
此即為增上慢
「增上慢」，我們過去一直，有一段時間，一直在說「增上慢」。佛陀開始要說，他(們)禮佛而退。像這樣，有的就是很自大，有的就是還無法信受，方向偏差。
各位，路還很長，《法華經》要聽完，還很久。不過，每天每天，我們若都能瞭解，其實，法是很簡單，眼前即是，腳底下在走的路，步步即是精進的道路。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Disciples Must Know His Mind (不知佛心非佛弟子)
Date: May. 29. 2014
As Buddhist practitioners, we must make vows every day, and we must remain unwavering in upholding our vows and following the Way. No matter what external conditions we face, our faith must be deep-rooted. The deeper the roots, the more unwavering our faith is. If we wholeheartedly and deeply believe in the teachings and true principles, we will have no doubts. To understand principles, we must have faith. If the roots of our faith can extend deep and wide we will have no doubts.
With deep-rooted faith, we believe in the truth without doubts. Arhats have the power of wisdom and ending. Pratyekabuddhas have the wisdom to awaken.
We must realize that the reason we cannot focus is that we have doubts. When we have doubts, we think too much, so our faith cannot remain unwavering. Thus our minds are easily tempted to think about other things. So, faith is very important. When engaging in spiritual practice, we must know what to practice at each stage of spiritual cultivation. As beginners, we consider the karmic conditions that enabled us to encounter the Buddha-Dharma and the timing that enabled us to encounter the Buddha. We can give rise to faith because of our karmic conditions and timing.
At the beginning of the Buddha’s lifetime, there was no Buddha-Dharma. He diligently engaged in spiritual practice and then finally unlocked the profound mystery and principles behind the ignorance of the world. Once He awakened, He established the Buddha-Dharma. For the Buddha to teach the Buddha-Dharma, the conditions had to be right. Who had the best conditions to receive it? The five bhiksus, Ajnata-Kaundinya and the rest, were the best recipients of teachings and had the best karmic conditions. These five had engaged in spiritual practice with the prince, but because of a misunderstanding, they lost their confidence in Siddhartha, and parted ways. When these five saw that He had attained Buddhahood, they shifted from doubting to having faith. With faith, they listened to the Dharma, and according to their capabilities, the Buddha began to teach them the truth of suffering, its causation, its cessation and the Path.
These five heard the Buddha’s analyses of the different afflictions of the world and the forms of life’s suffering. They listened to this teaching at the same time, but not all of them awakened at the same time. So for these five people, the Buddha had to give the same teaching three times. The first time, only one of them could thoroughly understand that life is indeed suffering, which is caused by greed, anger, and ignorance that arise from the working of people’s minds. This causes us to create much suffering and accumulate many sources of hardship. After we realize this, we must resolve to eliminate our suffering at its source, that initial thought of ignorance in our minds. “I understand now, so I resolve to cultivate according to the path of spiritual practice the Buddha taught.” This is what Ajnata Kaundinya realized. Upon the first teaching of the Four Noble Truths, Ajnata Kaundinya was the only one to awaken.
What about the other four?After the Buddha’s teaching, they seemed to understand that life in this world is suffering, but what is the source of suffering?They still did not understand clearly how it all began with the mind.The Buddha said, “Do not worry, I will say it again.”Then He taught the same Dharma a second time.
Afterward, two of them said, “I understand now that the source of suffering is in our minds.If we want to eliminate all suffering, we must subdue our mindset of greed, anger, ignorance, arrogance and doubt.”So, did all of them achieve this understanding?
There were still two who did not fully understand.So, the Buddha taught the Four Noble Truths a third time.Then the remaining two people understood.The Buddha was relieved that they had stepped onto the Path.This will take them forward, and it is a very broad and direct path.So, the Buddha allowed these five to take refuge and urged them to focus on their monastic practice.
At this time, the Three Treasures were complete.After the Buddha began to expound the Dharma, the Sangha was formed in the world.Thus, when we have the karmic conditions and aspiration to engage in spiritual practice, we must first understand suffering in the world and seek liberation.Those who seek to be liberated from suffering will join the Sangha.In the Sagha, those who attain Arhatship are replete with wisdom and have the ability to eliminate afflictions.This is why we engage in spiritual practice.
Arhats are not only seeking to benefit themselves.They first understand that the suffering in life comes from afflictions, and to eliminate those afflictions, they must have enough wisdom to penetrate all suffering in the world.Thus, they understand that as they walk this path, they must be cautions of their surroundings and of the course they take.
What about Pratyekabuddhas?Pratyekabyddhas have the wisdom to awaken.Their wisdom is one level higher than Arhats because the teachings they have listened to life after life have permeated them.This process of permeation comes from learning.
Haven’t we come across some children who were born very smart?We observed this particularly during our musical Dharma-assembly, in which the profound Dharma was expressed through music, lyrics and sigh language.There were young, adorable children ranging from two to five years old who watched adults perform the sign language and listened to them sing, and they learned [the performance] even faster than adults.
In northern, central and southern Taiwan there were children like this.Can we say that small children do not really understand things?They actually see things very clearly.
When his grandma was not home, one child would secretly turn on the computer.
This four-or five-year-old child would follow the video and learn the hand motions.
Eventually, the adults had to learn from the child.This is because the child had learned [in the past].Thus, in this lifetime, that memory was still deeply imprinted, undefiled by external conditions.So, we often say that those who left and came back again may have clear understanding.
There was a saying in the old days, “Well-read from a previous life” In Buddhism,we say that his karmic conditions brought him back.After the karmic conditions for his past life ended the ones for this life manifested.As he was not sidetracked by other defilements, is karmic conditions quickly brought him from his past life to this current one.In this way, his memory was still very fresh.
Thus, Pratyekabuddhas must have listened to and faithfully accepted the Dharma life after life. But they still had not eliminated all afflictions; some ignorance remained, so they had not achieved thorough understanding. However, their potential for awakening was high, so when they came to the world again, they could build on what they learned in the past about the impermanence of life. Therefore, in this life, when they encountered. Everything from the cycle of day and night to the changes of the four seasons, their minds were led to have a sense of the principles of impermanence. They were Pratyekabuddhas, or Solitary Realizers. When there were no Buddhas in the world, they still realized this state [of impermanence] in people, matters and objects because of their awakened nature. Thus, those with a clear, awakened nature are called Pratyekabuddhas.
“Pratyekabuddhas have the wisdom to awaken”. They can awaken and understand more easily. However, they still have a bit of ignorance, so they still have a ways to go before attaining the state of Buddhahood.
So in this passage, the Buddha said, “Sariputra, if a disciple of mine calls himself and Arhat or Pratyekabuddhas but does not want to hear or know of the fact that all Buddhas, the Tathagatas, only teach the Bodhisattva-path…”
Arhats already have the wisdom and ability to eliminate afflictions, and Pratyekabuddhas can understand the origins of all things in the world. Even though they know this, do they have a direct and thorough understanding of the underlying principles? Did all of these people actually attain Arhatship? Or, did they just claim to be Arhats? They arrogantly said, “I already know everything. I thoroughly understand everything”.
Did all these people simply claim to be Arhats and Pratyekabuddhas? These people “do not want to hear or know of the fact all Buddhas, the Tathagatas, only teach the Bodhisattva-path”. They believed they attained everything, but they did not know that all Buddhas, the Tathagatas, come to the world for one great cause. If they did not want to hear, know and understand that all Buddhas come to the world to teach the Bodhisattva-path , if they were not willing to hear and know, “they were not disciples of the Buddha, nor were they Arhats, nor were they Pratyekabuddhas”.
If they believe that they understood everything and have attained the fruit of Arhatship or have attained the fruit of Pratyekabuddhas, but still did not understand the Buddha’s intent for coming and teaching in this world, they “were not disciples of the Buddha”. If they did not understand Him, how could they claim to be His disciples? At this time, the Buddha began to speak sternly.
Clearly, the Buddha spent over 40 years gradually guiding and patiently teaching according to capabilities. This was all because He wanted to help everyone come in contact with the Dharma and faithfully accept and practice it.
But at this point, the Buddha began to say, “If you do not understand that all Buddhas come to the world for one cause, to teach the Bodhisattva-path, if you still cannot understand this, how can you be my disciples? Not only are you not my disciples, are you even Arhats? You have been by my side and worked so hard on your spiritual practice, yet you still do not understand my original intent nor my purpose in coming to the world. So how can you really be Arhats or Pratyekabuddhas?” “You are not!”
The Buddha spoke sternly solely because He wanted them to wake up and not be complacent with their current state not be complacent with their current state. Instead, they should continue to move forward. We have been saying that in this era in which sentient beings are heavily defiled, they have much turbidity in their views and understanding.
So between sentient beings, between people, there is no understand, respect or love. Therefore, they oppose each other, which creates many disasters that threaten living beings in the world. This is a “time” filled with “difficulty”. A kalpa of turbidity and confusion is “a time of great difficulty”. Because sentient beings are severely defiled, natural and manmade disasters continuously arise. In this time of great disasters, we must have great compassion. Beyond understanding right and wrong, we must develop great compassion.
In addition to great compassion, in times of ignorance and turbidity, we must develop great wisdom. This is the state we sentient beings must move toward, step by step. Only saying, “I know, I know” is not enough. After we “know,” we must put it into practice. When we put the teachings into practice, we can then break through our ignorance.
“Without experience, we cannot grow in wisdom.” So, we must go among people to truly learn that “infinite Dharma-doors readily appear before us.” We can unlock our wisdom because “infinite Dharma-doors” are right in front of us. Thus, we can “thoroughly understand all Dharma and attain great wisdom.”
So every, we must repent at all times, in this passage the Buddha taught us that we must be remorseful and repent. We must not become arrogant and “claim to have attained what we had not, thinking we have already attained Arhatship or the fruit of Pratyekabuddhas, so we already know everything.We absolutely cannot think this way. If we do, the Buddha would say of us, “They are not my disciples, nor are they Arhats, nor are they Pratyekabuddhas,”
Then the Buddha said, “Furthemore, Sariputra, it should be known that those bhiksus and bhiksunis claimed to have attained Arhatship.
If these bhiksus and bhiksunis thought that they had attained the fruit of Arhatship and already had the ability eliminate their ignorance and afflictions, they were not disciples of the Buddha. How could they claim to be bhikusus and bhiksunis?If they were not the Buddha’s disciples, they were not true bhiksus and bhiksunis. To be a monastic and engage in spiritual practice, we must diligently learn what the Buddha learned, act the way the Buddha acted and realize what the Buddha realized. Only by ding this are we truly learning the Buddha’s Way. We must adopt the Buddha’s demeanor and awaken to the Buddha’s state of mind.
The Buddha carefully and gradually guides us. In the Chapter on the Parable of the Conjured City in the Lotus Sutra, He saw that everyone was tired, so when they reached a stopping point, He said, “We have arrived. This was a conjured city. After everyone was well-rested, He then said, “This is a place to rest; it is not our ultimate destination. We need to start walking again.”
So, the conjured city is not where the treasure is. It is not our true destination, so we must keep moving forward diligently. However, those who biased toward and attached to provisional teachings cannot understand the perfect Great Vehicle.
The Buddha’s One Vehicle, with perfect and complete true principles, is something they still cannot understand. This is because of their biases and attachments. They stubbornly believe that they had attained enlightenment, so they do not feel the need to move forward. These who “claim to realize what they have not are not the Buddha’s disciples. They are people with overbearing arrogance.
These are not disciples of the Buddha: The conjured city is not where the treasure is Those who are biased toward and attached to provisional teachings and do not have faith in the perfect Dharma claim to have realized what they have not. So, these are not disciples of the Buddha but are people with overbearing arrogance.
We had talked for some time earlier about “those with overbearing arrogance.” When the Buddha began to teach [the true Dharma], they paid their respect and left. Some of these people were very arrogant, and some still could not faithfully accept it, so their course deviated so their course deviated.
Everyone, our road ahead is still long. It will take a long time to finish the Lotus Sutra. But every day, if we understand [a little bit], the Dharma is actually very simple. By focusing on the path right beneath our feet, we diligently move forward with every step. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙信心深植諦信無疑，羅漢具足智斷之能，辟支佛有覺悟之智。
⊙「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。」《法華經方便品第二》
⊙「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢。」《法華經 方便品第二》
⊙此非佛弟子：化城未是寶所，偏執權教不信圓法，未證謂證，此即非佛弟子，此即為增上慢。
【證嚴上人開示】
學佛者，我們必定要日日發願，心就要不變，要守志奉道，無論外面的境界如何，我們的信心必定要很深，要深植。根若愈深，信就沒有移轉，我們能夠一心深信。我們若一心深信，對道理，真諦道理，我們相信，就沒有疑問。我們要瞭解道理，必定要有信心，信心的根，若能伸廣、伸長又能深，若如此就沒有疑。
信心深植
諦信無疑
羅漢具足智斷之能
辟支佛
有覺悟之智
我們要知道，之所以我們無法專心，就是因為有疑慮。有懷疑，有很多考慮，所以讓我們的信心不能穩定，就會把我們的心，又誘引到別的境界去。所以，信心是非常的重要。
修行，我們必定要很瞭解，修行的階段，我們到底是修什麼行？初根機的人，什麼樣的因緣接觸佛法，在什麼樣的時機，能夠接觸到佛，我們會生起我們的信仰，這都是有因緣時機。
佛陀在世時，開始，佛法還沒有之前，佛陀用心修行，終於開啟了，人間無明的奧祕、道理，覺悟之後，才初期有佛法。
佛陀，佛法要表達出來，一定要有對機，誰是最好的對機(者)呢？這五比丘，阿若憍陳如等五個人，就是佛陀最好的對機(者)，就是最好的因緣。
這五個人，隨著他修行，半途失去了信心，中間的誤解，所以與悉達多太子，分離的這五位。當時，這五位看到佛陀成佛了，從懷疑而起信心，由信心來聽法，佛陀就對機，開始為他們所說的，就是苦、集、滅、道。
這五位聽到佛陀來分析，人間千差萬別的煩惱，苦的生態之後，並非五個人同一個時間聽法，就同一個時刻都能覺悟。五個人，佛陀說同樣的法，就要三次。
第一次，一位能透徹瞭解了人生真是苦！苦是「集」於種種貪、瞋、癡，從人心的心態所變異出來，造成了很多的苦，集中了很多的禍端。覺悟了，應該要下決心來滅除這些苦，要從人心的源頭，人心的源頭，一念無明開始。瞭解，瞭解了，我決心要好好依照佛陀，所教化的這條道路去修行。這是第一個人，阿若憍陳如。
初轉四諦，憍陳如是第一位覺悟。其他四位呢？雖然佛這麼說，好像瞭解世間是苦。苦的源頭從何而來？還無法很清楚，為什麼一切都是從心起呢？佛陀：「沒關係，我再說一次。」所以就第二次(說)同樣的法，之後，有兩個人：我瞭解了，知道苦是從心的源頭開始，一切的苦難，若要能消除，要從心去制止貪、瞋、癡、驕慢、懷疑的心態。
這樣是不是大家都理解了呢？還有二位，這二位無法瞭解。佛陀就三轉，第三次再轉「四諦法」。其餘的二位，瞭解了，佛陀放心了，開始走上這一條，永遠是往前走，開闊的大直道，一條很直的道路。所以，佛陀為這五位皈依，鼓勵他們開始專心出家修行，這個時候就是三寶具足。
佛陀開始展開說法，僧團在人間，所以，有了因緣發心修行，必定要先瞭解人間的苦難，知道要解脫，追求解脫苦之道的人，他就會入於僧團中。
僧團中，證到阿羅漢果的人，他是具足智，能夠斷除煩惱的功能。這就是我們修行，不只說阿羅漢是獨善其身，他要先瞭解，瞭解了人生苦難來自煩惱，煩惱要如何斷除。已經具足了這個智慧，看盡了人世間的苦難，所以他能瞭解，知道這條路走下來要很謹慎，周圍的環境，我們要很謹慎走路的方向，同樣的。
所以，若是辟支佛呢？辟支佛就是有覺悟之智。因為辟支佛比羅漢的智，再高一級，因為長久以來有在薰習，生生世世都有在聞法，習，有在薰習、學習。
我們不是看過有的孩子，一出生就很聰明。尤其是在我們，「入經藏」演繹，那麼深的法，用音樂配合著詞，再加上了手語。看看幼小的孩子，很可愛，很可愛，三歲、二歲多、四歲、五歲，他見到人這樣比，聽到人這樣唱，孩子比大人還勤快。看北、中、南(部)，都有這樣的孩子。
幼小的孩子，你說他不懂道理嗎？卻是，他所見的事情卻很清楚。阿嬤不在，他自己就偷偷將電腦打開，四、五歲的孩子，他就跟著畫面比啊比，比，後來還不都是大人跟著孩子學。這就是過去已經學習了，所以他這一世來到此，記憶猶深，沒有受到後天境界污染到他。
所以我們常常說，去了又來的，會很清楚。以前人說「讀前世書」，我們佛(教)，應該是說因緣輪轉又再回來。過去的緣盡了，今生的緣來了，這種中間不受到其他的污染，他捨彼投此，因緣很快就接過來，若是這樣，記憶都還很新。
所以，辟支佛，相信是生生世世，都已經聞法信受了，但是，還未完全斷除所有的煩惱，所以還有少分無明存在，所以，還未透徹瞭解，不過，內心的悟性很高，來到人間，還是會延續過去，所理解的人生無常。來到這一生，接觸到世間，無論是日月輪替，四季輪轉，無不都是令他的心能感觸到，這叫做無常的道理。這就是辟支佛，就是獨覺。無佛出世時，他也是看到這些境界，人、事、物，他有覺性存在，所以，覺性較明朗，這叫做辟支佛。
所以「辟支佛有覺悟之智」，要覺悟、要瞭解比較容易。但是，他還有少分無明，少分無明，可能還離佛的境界還有一段。
所以佛陀在經文，佛陀說：「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事。」
舍利弗
若我弟子
自謂阿羅漢
辟支佛者
不聞不知
諸佛如來
但教化菩薩事
《法華經方便品第二》
雖然阿羅漢已經有，斷除煩惱的智慧、能力在，辟支佛雖然瞭解天地萬物，道理的起因，雖然知道，但是，是不是能很直，透徹的全都瞭解呢？
人人是不是盡得阿羅漢呢？或者是自謂阿羅漢，自己很自大地說：「我全都知道了，我都透徹瞭解了。」這麼多人，人人都自謂已得羅漢，辟支佛嗎？這些人，「不聞不知，諸佛如來但教化菩薩」。大家以為自己都得到了，但是，他還不知道，還不知道諸佛如來，來人間的一大事因緣，一大事的道理。
假使不聞、不知、不解，佛來人間為了要教化菩薩之事，若不要聽、不要知道，不肯聽，不肯知道，「此非佛弟子，非阿羅漢，非辟支佛」。
此非佛弟子
非阿羅漢
非辟支佛
《法華經方便品第二》
你們若自以為「我全都得到了，得到羅漢(果)，我得到辟支佛，證果了。」但是，你們若是還不瞭解，佛的心懷，來人間所施教的目的，你們若不瞭解，「非佛弟子」，不是佛的弟子。你們若還不瞭解我，怎麼能稱為我的弟子呢？這是佛陀已經將話，開始說重了。
明明佛陀四十多年的時間，殷殷善誘，很有耐心地隨機逗教，這樣無不都是要教育人人，能夠接觸佛法，能信受奉行佛的教法。但是，一直到現在，佛陀開始說：你們若不瞭解，諸佛出現人間這一大事，是為了教菩薩法，你們若還不能瞭解，這樣怎麼是我的弟子呢？不只不是我的弟子，這樣是羅漢嗎？這麼親近，這麼用心在修行，還無法瞭解佛的本懷，不瞭解佛陀來人間的目的，若如此，你們是羅漢，是辟支佛嗎？非啊！不是。
這是佛陀用了很重的語氣，無非就是要人人清醒，不要故步自封，封守於自己的境界中，應該要開步向前走。
我們不是常說過，在這個劫濁的時代，眾生垢重。眾生的見解濁氣很重，眾生，人與人之間，無法彼此瞭解、尊重與愛，所以互相對立，製造很多禍端，就成就了對人間生命的威脅。這叫做「劫」，也就是「難」，在這個劫濁亂時，就是叫做「難」，「大劫難」。
因為在眾生濁氣很重的此時，天災、人禍，不斷不斷產生，這就是一個大劫難的時代，那就是要有大慈悲。能夠瞭解是非，更需要啟發大慈悲。所以，大慈悲還要在這種，無明劫濁的時間裡，我們就要啟發大智慧。這就是我們眾生，人人要向前進步的，光是說「知道、知道」，是不夠的；知道了你就要身體力行，身體力行之後，才能將無明打開。「不經一事，不長一智」，所以入人群中才能夠透徹，「無量法門，悉現在前」，這種開啟智慧。因為「無量法門」已經在我們面前，我們才能「通達諸法，得大智慧」。
所以各位，我們要時時懺悔。佛陀在這句，這段（經文）中，就是要大家要慚愧、懺悔，不要自大，「未得謂得」，以為我已經得（阿）羅漢，我已經得辟支佛果，我已經什麼都瞭解了。絕對不要如此。若是如此，佛陀就說：「不是我的弟子，非阿羅漢，非辟支佛」。
佛陀又說：「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢。」
又舍利弗
是諸比丘
比丘尼
自謂已得
阿羅漢
《法華經 方便品第二》
若是這些比丘、比丘尼，自己認為我已經都得到阿羅漢果了，我的無明、煩惱，我有能力去除。他以為是這樣，那就非佛弟子，怎能稱為比丘、比丘尼呢？既不是佛弟子，豈是正確的比丘、比丘尼呢？
要出家，要修行，我們就要用心學佛所學，行佛所行，覺佛所覺。我們應該要如此，才是真正學佛。要學佛的行儀，要覺悟到佛的境界。
佛陀用心，慢慢地帶領我們，《法華經》中的〈化城喻品〉，看到大家又累了，既到此處，就告訴大家說：「到了，到了。」一座化城。等到讓大家恢復疲勞之後，開始佛陀就說：「這是一個休息的地方，這不是我們所要到達的，究竟地方。來，開始要再走。」所以「化城未是寶所」，化城不是真實我們要到的地方，還要再向前精進。
但是，偏執權教之人，無法瞭解很圓滿的大乘，佛陀一乘的真理，很圓滿的真理，還無法瞭解。這都是有偏，有執，偏執於我已經證果了，我不必再向前。這種人「未證謂證」，這就是非佛弟子，這就是增上慢。
此非佛弟子：
化城未是寶所
偏執權教
不信圓法
未證謂證
此即非佛弟子
此即為增上慢
「增上慢」，我們過去一直，有一段時間，一直在說「增上慢」。佛陀開始要說，他(們)禮佛而退。像這樣，有的就是很自大，有的就是還無法信受，方向偏差。
各位，路還很長，《法華經》要聽完，還很久。不過，每天每天，我們若都能瞭解，其實，法是很簡單，眼前即是，腳底下在走的路，步步即是精進的道路。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Disciples Must Know His Mind (不知佛心非佛弟子)
Date: May. 29. 2014
As Buddhist practitioners, we must make vows every day, and we must remain unwavering in upholding our vows and following the Way. No matter what external conditions we face, our faith must be deep-rooted. The deeper the roots, the more unwavering our faith is. If we wholeheartedly and deeply believe in the teachings and true principles, we will have no doubts. To understand principles, we must have faith. If the roots of our faith can extend deep and wide we will have no doubts.
With deep-rooted faith, we believe in the truth without doubts. Arhats have the power of wisdom and ending. Pratyekabuddhas have the wisdom to awaken.
We must realize that the reason we cannot focus is that we have doubts. When we have doubts, we think too much, so our faith cannot remain unwavering. Thus our minds are easily tempted to think about other things. So, faith is very important. When engaging in spiritual practice, we must know what to practice at each stage of spiritual cultivation. As beginners, we consider the karmic conditions that enabled us to encounter the Buddha-Dharma and the timing that enabled us to encounter the Buddha. We can give rise to faith because of our karmic conditions and timing.
At the beginning of the Buddha’s lifetime, there was no Buddha-Dharma. He diligently engaged in spiritual practice and then finally unlocked the profound mystery and principles behind the ignorance of the world. Once He awakened, He established the Buddha-Dharma. For the Buddha to teach the Buddha-Dharma, the conditions had to be right. Who had the best conditions to receive it? The five bhiksus, Ajnata-Kaundinya and the rest, were the best recipients of teachings and had the best karmic conditions. These five had engaged in spiritual practice with the prince, but because of a misunderstanding, they lost their confidence in Siddhartha, and parted ways. When these five saw that He had attained Buddhahood, they shifted from doubting to having faith. With faith, they listened to the Dharma, and according to their capabilities, the Buddha began to teach them the truth of suffering, its causation, its cessation and the Path.
These five heard the Buddha’s analyses of the different afflictions of the world and the forms of life’s suffering. They listened to this teaching at the same time, but not all of them awakened at the same time. So for these five people, the Buddha had to give the same teaching three times. The first time, only one of them could thoroughly understand that life is indeed suffering, which is caused by greed, anger, and ignorance that arise from the working of people’s minds. This causes us to create much suffering and accumulate many sources of hardship. After we realize this, we must resolve to eliminate our suffering at its source, that initial thought of ignorance in our minds. “I understand now, so I resolve to cultivate according to the path of spiritual practice the Buddha taught.” This is what Ajnata Kaundinya realized. Upon the first teaching of the Four Noble Truths, Ajnata Kaundinya was the only one to awaken.
What about the other four?After the Buddha’s teaching, they seemed to understand that life in this world is suffering, but what is the source of suffering?They still did not understand clearly how it all began with the mind.The Buddha said, “Do not worry, I will say it again.”Then He taught the same Dharma a second time.
Afterward, two of them said, “I understand now that the source of suffering is in our minds.If we want to eliminate all suffering, we must subdue our mindset of greed, anger, ignorance, arrogance and doubt.”So, did all of them achieve this understanding?
There were still two who did not fully understand.So, the Buddha taught the Four Noble Truths a third time.Then the remaining two people understood.The Buddha was relieved that they had stepped onto the Path.This will take them forward, and it is a very broad and direct path.So, the Buddha allowed these five to take refuge and urged them to focus on their monastic practice.
At this time, the Three Treasures were complete.After the Buddha began to expound the Dharma, the Sangha was formed in the world.Thus, when we have the karmic conditions and aspiration to engage in spiritual practice, we must first understand suffering in the world and seek liberation.Those who seek to be liberated from suffering will join the Sangha.In the Sagha, those who attain Arhatship are replete with wisdom and have the ability to eliminate afflictions.This is why we engage in spiritual practice.
Arhats are not only seeking to benefit themselves.They first understand that the suffering in life comes from afflictions, and to eliminate those afflictions, they must have enough wisdom to penetrate all suffering in the world.Thus, they understand that as they walk this path, they must be cautions of their surroundings and of the course they take.
What about Pratyekabuddhas?Pratyekabyddhas have the wisdom to awaken.Their wisdom is one level higher than Arhats because the teachings they have listened to life after life have permeated them.This process of permeation comes from learning.
Haven’t we come across some children who were born very smart?We observed this particularly during our musical Dharma-assembly, in which the profound Dharma was expressed through music, lyrics and sigh language.There were young, adorable children ranging from two to five years old who watched adults perform the sign language and listened to them sing, and they learned [the performance] even faster than adults.
In northern, central and southern Taiwan there were children like this.Can we say that small children do not really understand things?They actually see things very clearly.
When his grandma was not home, one child would secretly turn on the computer.
This four-or five-year-old child would follow the video and learn the hand motions.
Eventually, the adults had to learn from the child.This is because the child had learned [in the past].Thus, in this lifetime, that memory was still deeply imprinted, undefiled by external conditions.So, we often say that those who left and came back again may have clear understanding.
There was a saying in the old days, “Well-read from a previous life” In Buddhism,we say that his karmic conditions brought him back.After the karmic conditions for his past life ended the ones for this life manifested.As he was not sidetracked by other defilements, is karmic conditions quickly brought him from his past life to this current one.In this way, his memory was still very fresh.
Thus, Pratyekabuddhas must have listened to and faithfully accepted the Dharma life after life. But they still had not eliminated all afflictions; some ignorance remained, so they had not achieved thorough understanding. However, their potential for awakening was high, so when they came to the world again, they could build on what they learned in the past about the impermanence of life. Therefore, in this life, when they encountered. Everything from the cycle of day and night to the changes of the four seasons, their minds were led to have a sense of the principles of impermanence. They were Pratyekabuddhas, or Solitary Realizers. When there were no Buddhas in the world, they still realized this state [of impermanence] in people, matters and objects because of their awakened nature. Thus, those with a clear, awakened nature are called Pratyekabuddhas.
“Pratyekabuddhas have the wisdom to awaken”. They can awaken and understand more easily. However, they still have a bit of ignorance, so they still have a ways to go before attaining the state of Buddhahood.
So in this passage, the Buddha said, “Sariputra, if a disciple of mine calls himself and Arhat or Pratyekabuddhas but does not want to hear or know of the fact that all Buddhas, the Tathagatas, only teach the Bodhisattva-path…”
Arhats already have the wisdom and ability to eliminate afflictions, and Pratyekabuddhas can understand the origins of all things in the world. Even though they know this, do they have a direct and thorough understanding of the underlying principles? Did all of these people actually attain Arhatship? Or, did they just claim to be Arhats? They arrogantly said, “I already know everything. I thoroughly understand everything”.
Did all these people simply claim to be Arhats and Pratyekabuddhas? These people “do not want to hear or know of the fact all Buddhas, the Tathagatas, only teach the Bodhisattva-path”. They believed they attained everything, but they did not know that all Buddhas, the Tathagatas, come to the world for one great cause. If they did not want to hear, know and understand that all Buddhas come to the world to teach the Bodhisattva-path , if they were not willing to hear and know, “they were not disciples of the Buddha, nor were they Arhats, nor were they Pratyekabuddhas”.
If they believe that they understood everything and have attained the fruit of Arhatship or have attained the fruit of Pratyekabuddhas, but still did not understand the Buddha’s intent for coming and teaching in this world, they “were not disciples of the Buddha”. If they did not understand Him, how could they claim to be His disciples? At this time, the Buddha began to speak sternly.
Clearly, the Buddha spent over 40 years gradually guiding and patiently teaching according to capabilities. This was all because He wanted to help everyone come in contact with the Dharma and faithfully accept and practice it.
But at this point, the Buddha began to say, “If you do not understand that all Buddhas come to the world for one cause, to teach the Bodhisattva-path, if you still cannot understand this, how can you be my disciples? Not only are you not my disciples, are you even Arhats? You have been by my side and worked so hard on your spiritual practice, yet you still do not understand my original intent nor my purpose in coming to the world. So how can you really be Arhats or Pratyekabuddhas?” “You are not!”
The Buddha spoke sternly solely because He wanted them to wake up and not be complacent with their current state not be complacent with their current state. Instead, they should continue to move forward. We have been saying that in this era in which sentient beings are heavily defiled, they have much turbidity in their views and understanding.
So between sentient beings, between people, there is no understand, respect or love. Therefore, they oppose each other, which creates many disasters that threaten living beings in the world. This is a “time” filled with “difficulty”. A kalpa of turbidity and confusion is “a time of great difficulty”. Because sentient beings are severely defiled, natural and manmade disasters continuously arise. In this time of great disasters, we must have great compassion. Beyond understanding right and wrong, we must develop great compassion.
In addition to great compassion, in times of ignorance and turbidity, we must develop great wisdom. This is the state we sentient beings must move toward, step by step. Only saying, “I know, I know” is not enough. After we “know,” we must put it into practice. When we put the teachings into practice, we can then break through our ignorance.
“Without experience, we cannot grow in wisdom.” So, we must go among people to truly learn that “infinite Dharma-doors readily appear before us.” We can unlock our wisdom because “infinite Dharma-doors” are right in front of us. Thus, we can “thoroughly understand all Dharma and attain great wisdom.”
So every, we must repent at all times, in this passage the Buddha taught us that we must be remorseful and repent. We must not become arrogant and “claim to have attained what we had not, thinking we have already attained Arhatship or the fruit of Pratyekabuddhas, so we already know everything.We absolutely cannot think this way. If we do, the Buddha would say of us, “They are not my disciples, nor are they Arhats, nor are they Pratyekabuddhas,”
Then the Buddha said, “Furthemore, Sariputra, it should be known that those bhiksus and bhiksunis claimed to have attained Arhatship.
If these bhiksus and bhiksunis thought that they had attained the fruit of Arhatship and already had the ability eliminate their ignorance and afflictions, they were not disciples of the Buddha. How could they claim to be bhikusus and bhiksunis?If they were not the Buddha’s disciples, they were not true bhiksus and bhiksunis. To be a monastic and engage in spiritual practice, we must diligently learn what the Buddha learned, act the way the Buddha acted and realize what the Buddha realized. Only by ding this are we truly learning the Buddha’s Way. We must adopt the Buddha’s demeanor and awaken to the Buddha’s state of mind.
The Buddha carefully and gradually guides us. In the Chapter on the Parable of the Conjured City in the Lotus Sutra, He saw that everyone was tired, so when they reached a stopping point, He said, “We have arrived. This was a conjured city. After everyone was well-rested, He then said, “This is a place to rest; it is not our ultimate destination. We need to start walking again.”
So, the conjured city is not where the treasure is. It is not our true destination, so we must keep moving forward diligently. However, those who biased toward and attached to provisional teachings cannot understand the perfect Great Vehicle.
The Buddha’s One Vehicle, with perfect and complete true principles, is something they still cannot understand. This is because of their biases and attachments. They stubbornly believe that they had attained enlightenment, so they do not feel the need to move forward. These who “claim to realize what they have not are not the Buddha’s disciples. They are people with overbearing arrogance.
These are not disciples of the Buddha: The conjured city is not where the treasure is Those who are biased toward and attached to provisional teachings and do not have faith in the perfect Dharma claim to have realized what they have not. So, these are not disciples of the Buddha but are people with overbearing arrogance.
We had talked for some time earlier about “those with overbearing arrogance.” When the Buddha began to teach [the true Dharma], they paid their respect and left. Some of these people were very arrogant, and some still could not faithfully accept it, so their course deviated so their course deviated.
Everyone, our road ahead is still long. It will take a long time to finish the Lotus Sutra. But every day, if we understand [a little bit], the Dharma is actually very simple. By focusing on the path right beneath our feet, we diligently move forward with every step. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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