20140603《靜思妙蓮華》起信起行（第318集）
⊙小根機眾蒙迷惑，無明惑障心藏疵，揚己德不自省察，是為無慚無愧人。
⊙「此非佛弟子，非阿羅漢，非辟支佛。又舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提。當知此輩皆是增上慢人。」《法華經方便品第二》
⊙「所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。」《法華經方便品第二》
⊙若有比丘實得阿羅漢：對於佛乘，或回小向大，或雖未起行，然必深信此大乘之義。
⊙若不信此法，無有是處：即非真證二乘之果者，即是增上慢人也。
⊙此謂佛說法契理、契機。今此增上慢人，不信不聞佛正法，缺緣人，佛不能化。世尊婆心慇切，隨緣展轉教化。
【證嚴上人開示】
常常都這麼想，人的四肢、五官，就是這麼簡單，卻是偏偏腦海中總是很複雜。有的人簡單，腦海平淡無波，有的人腦海中，不時都是這樣澎湃，就如波浪海濤一樣。明明是這麼簡單的事情，怎麼有人想得那麼複雜呢？這就是同樣是人，卻是，有的很複雜，有的很簡單。
所以佛陀說，小根小機的眾生，所含藏著蒙迷惑。人人的心就是蒙住了，蓋住了，好像很蒙一樣，本來清淨光明的佛性，就是讓迷惑蒙住了。就如我們的眼睛，本來就是很明亮，就是一塊布、一條帶子，將眼睛蒙住，看不見，不清楚外面的境界。像這樣，看不到外面的境界，走路是多麼危險！所以，小根小機蒙迷惑，這種的人都是迷惑這樣把他遮住了。
小根機眾蒙迷惑
無明惑障心藏疵
揚己德不自省察
是為無慚無愧人
「無明惑障心藏疵」。這種心裡，人人都有毛病，這個毛病就是習氣。這個習氣受到無明惑將它障礙，障礙了我們的真如本性。就是這麼一點點，蒙迷惑、心藏疵，這就是讓我們無法真正明朗，時時都是「揚己德不自省察」。
大家都要將自己的優點，說給大家知道，要向大家展示我有這樣的才華，人人都有這個毛病在。做事情，錯的都是覆藏，不要讓人知道。明明我們已經錯了，錯了，卻不肯承認，強詞奪理，也是要說得我沒有錯。但是，我很有才華，我要讓大家知道，我的缺點，我永遠要想辦法如何遮蓋起來。這就是我們，「不自省察」的毛病。
凡夫，何人無過錯呢？凡夫，何人觀念無偏差呢？人人都有過偏差的觀念，都有，人人都有過錯，作為有錯誤，人人都有，只是大錯、小錯，大偏差、小偏差而已。卻是我們人人總是有這種，「揚己德不自省察」這種毛病，若是重一點的，就是無慚無愧之人。我們人若是沒有慚愧，我們永遠無法改過。
小根、小機，我這樣就好了，我已經知道不少了，我就是這樣嘛！就不肯再向前前進。這種小根機的眾生，就是去蒙著迷惑，還是無明將他遮蓋住，尚未打開。
人人都是一樣，這個無明惑障，永遠都是自障。昨天也說過，我們自己障礙自己。是誰障礙我們呢？我們自己，自己障礙自己。
有人知道，這個人很有才華，不過可惜，脾氣就是這樣，就是這樣的執著，這樣的頑固。雖然是很有才華，可惜。這個「可惜」，那就是心，我們還有心病，習氣未改。雖然有才華，別人欣賞我們，卻是我們的習氣，沒人敢接近，也沒人敢與我們，掏心肝地說真實話。
因為，這種有才華的人，很貢高驕傲，都是會排斥別人，都說自己是對的。那這種心藏疵，這就是無法讓人人能信任，無法讓人人能夠共事，這也是一種毛病。這種「揚己德不自省察」，這更麻煩了。才華，有是有，但是自己太重視過頭了，像這樣，一直都在排斥別人，自己都不肯反省，像這樣的人生也是很失敗。雖然有那個才華，一直想要讓大家知道。但是，人人都知道，知道你的才華，但是，你的缺點，這個德仍未具足。這種因為自己不懂得好好自省，自己沒有覺察到，這實在是無慚愧。
我希望我們人人，修行，現在要加緊我們的精進，「精而不雜，進而不退」。既然知道佛法是這樣，我們要趕緊精，不要複雜，精如琉璃，這種真正的乾淨，沒有瑕疵，那個雜穢不要放在我們的心裡，我們應該心要很清淨，我們才不會自障、障礙他人。我們要好好常常自我省覺，才不會傷害自己，傷害了自己，又無利益他人。
我們要時時慚愧、懺悔。慚愧，我們才能夠改過；懺悔，我們才能夠入人群。我們若無慚愧、懺悔，我們永遠都是很孤單，無法在人群中。
所以，前面經文這麼說：「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》
尤其佛陀又再重申，若是諸比丘，「是諸比丘、比丘尼，自謂已得阿羅漢，最後身，究竟涅槃」。
又舍利弗
是諸比丘
比丘尼
自謂已得阿羅漢
是最後身
究竟涅槃
《法華經方便品第二》
以為我已經是「最後身」，我瞭解佛法都很清楚了，我若捨此身，就入「大涅槃」。「大涅槃」就是說，我不會再來生死輪迴，我這個身體是最後的。
實在是，當然人人這個身體，到老年時往生了，這輩子是最後的。其實，來生我們真的有把握，把握我們不會再六道輪迴嗎？這全都是未得謂得，未證謂證，自以為是「最後身」，自以為已經究竟涅槃，樣樣全都很清楚了，我們的心都很平靜了。有嗎？
前面就說過有很多的，煩惱、毛病，還覆藏在我們的心裡，我們都沒有去省察，去自省。自己好好反觀自性，這一點，我們都還未做到，所以還無法說自得阿羅漢、辟支佛。還沒有，我們還沒有那麼清淨。
所以「不復志求」，我們若是這麼自大，都想說我都得到了，他就不想要再向前走，停滯於化城之中，感覺我已經到寶所了。這是在《法華經》後面，還有的（經）文。
便不復志求
阿耨多羅
三藐三菩提
當知此輩
皆是增上慢人
《法華經方便品第二》
「不復志求阿耨多羅三藐三菩提」。真正無上正等正覺的法，是我們現在才開始要起步。因為，佛陀到現在，才開始「棄權顯實」，將過去小乘權教，他向大家宣佈：那是方便法，我現在才要開始講真實道。
這就是說，我們現在要用功的，就是要去掉，去掉我們的蒙，我們的心所受蒙蔽，我們應該要趕緊去掉，我們的心中所藏的這種毛病。我們要時時省察，好好趕緊省察，我們要去除掉，我已得了，我都瞭解了，不要有這樣的想法。我們現在才開始要「志求」，不要「不復志求」。我們現在才需要，必須「志求阿耨多羅三藐三菩提」。
佛陀說，這些人「不復志求」，不願意再進一步，就這樣停滯在原地，那就是化城。佛陀開始要告訴大家：這是化城，前面還要起步才能到達寶所。所以，我們自己要好好的，自我自省，我們是不是有這種停滯於現在而已，不想再精進呢？
「無上正等正覺」就是「阿耨多羅三藐三菩提」，這已經說過了。佛陀就這麼說，那些人自以為得（阿羅漢），是最後身，究竟涅槃，這些人都是叫做「增上慢」人。「所以者何」？來，這段（經）文：「所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。」
所以者何
若有比丘
實得阿羅漢
若不信此法
無有是處
《法華經方便品第二》
你如果說，我都已經得到了。那現在得到的人，若是真的是得到。「若有比丘」，真的若是有這樣的比丘，得阿羅漢，已經真正得到阿羅漢，這樣的人，若是不信此法，「此法」就是現在，要將講的一乘實法。佛陀已經用很長的時間，讚歎佛知、佛見，讚歎一乘法。大家若不願意相信，「無有是處」，那就不是了，不是阿羅漢。
若真正是阿羅漢，他一定要相信，相信過去的權教，未來的實法。現在正要開始，這個真實法，一定要相信。若不肯相信，那就是貢高、增上慢人，停滯在原地的人，這就非佛弟子了。
若有比丘
實得阿羅漢：
對於佛乘
或回小向大
或雖未起行
然必深信
此大乘之義
所以「若有比丘實得阿羅漢」，這幾句（經文）。就是對於佛乘，現在開始，應該要回小向大，要轉過來。原來是小乘，修獨善其身，現在知道佛陀開始要說大乘法，就要相信；相信，就要回轉過來，向於大乘。所以「或回小向大」。
「或雖未起行」。還有，他雖然知道有大乘法，卻是還未起行，還沒有身體力行，但是「然必深信此大乘之義」，一定要相信。不只是「知道，知道，瞭解。」還要再縝密細思，再深入去思考。我們要知道，要起行；開始要行動，方向要正確。所以這信，要深信，要正信，方向要對準，能夠身體力行。
若不信此法
無有是處：
即非真證二乘
之果者
即是增上慢人也
「若不信此法，無有是處。」這段（經）文，「即非真證二乘之果者，即是增上慢」。若不相信此法，就是非證二乘的果位。
二乘；阿羅漢、辟支佛。阿羅漢，真真正正，證阿羅漢果之人，他已經清淨了自己，斷盡了煩惱，煩惱已經斷盡了，獨善其身，心很清淨，他當然是相信佛說的法。但是起我慢，增上慢，「增上慢」就是煩惱，這樣的阿羅漢，心有清淨嗎？他的心中還有「增上慢」，所以他不信，這樣豈是真阿羅漢呢？真正的阿羅漢，已經斷盡煩惱，無有障礙，哪會有「增上慢」呢？所以，現在所說的「不信此法」這些人，全是「增上慢」人。
又再，辟支佛。辟支佛是超越了阿羅漢。阿羅漢是聲聞，「佛這樣說，我這樣聽，我這樣相信，我這樣修行」，這是阿羅漢。但是，辟支佛，他看這個境界，自然能夠體會境界萬物無常，無常行蘊，他都瞭解，甚至因緣果報，他都很清楚。這若沒有斷盡煩惱，怎麼能夠那麼清楚呢？既然斷盡煩惱的人，怎會有「增上慢」呢？
所以，若要說，說是真阿羅漢，若不相信此法，無論說是阿羅漢、辟支佛，「無有是處」，還不是，他還是「增上慢」人，這不是證二乘果人，不是。佛陀將之否認掉。
因為是「非佛弟子」，也不是我的弟子。因為他真正心裡的無明煩惱都還未除，自稱羅漢，自稱辟支佛，這「增上慢」人，不是我所教的，不是我的弟子。
看，佛陀說了這麼重的話了，我們能不覺醒嗎？所以我們要深信。
此謂佛說法
契理 契機
今此增上慢人
不信不聞佛正法
缺緣人
佛不能化
世尊婆心慇切
隨緣展轉教化
這也就是說，「佛說法契理、契機」。我們要相信佛陀所說的法，就是「契理」，這是真實，人、事、物都是有道理，佛所說的法，無論是說人的事，說物的道理，全都是契合真理存在。契機，向人講話，人的根機不整齊，小根小機，佛就要用很淺顯的方法，來告訴他，所以就要開方便法門。所以這種的契機，不離開道理，所以契理、契機。
現在「增上慢」人，就是不信不聞佛的正法。所以缺緣之人，佛不能化度。這就是與佛的緣比較淺，明明接觸到佛法，親聞佛法，但是，緣若不夠，還是執著他的。眾生的執著，自我障礙，還是在障礙。這種不信不聞正法，缺緣的人，佛不能度。無法去度他，無法去化他。
但是，世尊是苦口婆心，殷切，不捨眾生，他不會棄捨他。任何一個人有過錯，沒有不原諒的，還是不斷地牽，不斷地度，要等時機，如何來度化他，要隨因緣輾轉來教化。
有時候想起來，佛陀真的是很辛苦。雖然是覺悟了，為了眾生，眾生有煩惱，佛陀就有擔憂。煩惱無明，煩勞是擔憂。所以眾生有煩惱無明，佛陀是煩勞擔憂，所以不斷到人間找機會來度化，應時機、應人類的毛病，所以佛陀不時都來人間。辛苦！唯有希望我們弟子，我們要立志進求無上正等正覺，不可停滯在我們的原位上，或者是自貢高我慢。
絕對不要不信，我們一定要相信。若不相信此大乘法，不相信人人本具佛性，不相信行菩薩道來度化眾生，是走過了佛陀到佛境界的過程。若不相信，若如此，這不是真正，通徹道理的人。所以，我們人人要用心，才能通徹道理。各位要多用心。
Explanations by Master Cheng-Yan
Subject: Faith Gives Rise to Practice (起信起行)
Date: June. 03. 2014
I often think of how a human’s four limbs and five senses work in a very simple way, yet the mind is always very complicated. Some people are straightforward; their minds are calm and still. Some people’s minds waver frequently; their thoughts surge like waves in the sea. Things are clearly so simple; how can people have such complicated thoughts? We are all human, but some of us have complicated [thoughts], and some people have simple [thoughts]. So, the Buddha said that sentient beings with limited capabilities are lost and confused. Our minds have been covered and obscured. Our originally pure and bright Buddha-nature has been covered by delusion.
Take our eyes for example. We can naturally see very clearly, but if we tie a piece of cloth around our eyes with a rope, we cannot see the world around us. If we cannot see our surroundings, walking will be very dangerous. Thus, [those with] limited capabilities are lost and confused. Their minds are covered y ignorance and delusions.
Those with limited capabilities are lost ad confused. The obstruction of delusions of ignorance is their mind’s hidden flaw. They proclaim their own virtues without reflecting on themselves. Thus, they lack remorse and shame.
“The obstruction of delusions of ignorance is their mind’s hidden flaw.” We all have faults, which are our habitual tendencies. These habitual tendencies are influenced by our delusions of ignorance, which obstruct our nature of True Suchness. It is precisely this slight obstruction of delusion, this flaw in our minds, that prevents us from seeing clearly. We often “proclaim [our] own virtues without reflecting on ourselves.”
We all want to tell other people about our strong points and demonstrate that we are talented. We all have this fault. If we do something wrong, we cover it up to prevent people from knowing about it. Clearly, we have done something wrong, but we are unwilling to admit it. We make illogical arguments to prove that we did not do anything wrong. “I am very capable, and I want everyone to know that.” Meanwhile, we are always trying to cover up our shortcomings. This is our problem of “[not] reflecting on ourselves.” As ordinary people, who among us has never committed wrongs? Who has never deviated in their thinking? We have all held erroneous views; we have all committed wrongs. Wrongdoings are commonplace; the only difference is whether they were major or minor wrongs, large or small deviations.
But all of us have this problem of “proclaiming our own virtues without reflecting on ourselves.” Those with more severe [faults] are people who lack remorse and shame. If we are without remorse, then we will never be able to change. [Those with] limited capabilities [think], “I am fine the way I am. I already know a lot. This is just how I am.” They are unwilling to advance [in their practice]. These sentient beings with limited capabilities are lost and confused. They are still obstructed by ignorance; their minds are still closed. We are all the same, all obstructed by the delusions of ignorance. We always obstruct ourselves. Yesterday, I said that we are obstructing ourselves. Who is obstructing us? It is ourselves; we are obstructing ourselves. We may know someone who is very talented, but sadly the person has a very [bad] temperament and is very stubborn and attached.Though they are talented, this is a pity.It is a pity that in their minds, they still have mental ailments and have not changed their habitual tendencies.
Though they are talented and others admire them, their habitual tendencies keep others away.No one dares to bare their hearts and speak truthfully to them.
If we have great talent and are very arrogant and pound, we may often marginalize others and say only we are correct. Because of the flaw in our hearts, no one will be willing to trust or work with us.This is also a problem.
To “proclaim our own virtues without reflecting on ourselves” is very problematic.
It is one thing to be talented, but if we focus too much on that, we will always think less of others.If we are unwilling to reflect on ourselves, then we will never be successful.
When we have a talent, we want to everyone to know about it.But though everyone may know about our talents, we still have a shortcoming, which is our lack of virtue.
Because we have not reflected on ourselves, we do not detect [this shortcoming].
Indeed, we [promote ourselves] shamelessly.I hope that we spiritual practitioners will be even more diligent in our practice, simplify our thoughts and move forward.Since we know what the Buddha-Dharma is, we must quickly simplify things.A simplified mind is like a crystal, truly clear a free of flaws.We must not retain defilements in our minds.
Our minds must be pure so that we do not obstruct ourselves and others.We must earnestly, constantly reflect on ourselves so that we do not harm ourselves.Harming ourselves will also not benefit others.We must always be remorseful and repentant.
Being remorseful, we will correct our faults.Being repentant, we can work well with others.
If we are not remorseful or repentant, we will forever be lonely and find it hard to interact with other people.So, the previous sutra passage stated, “[They] are not disciples of the Buddha, nor are they Arhats, nor are they Pratyekabuddhas”.The Buddha then reasserted in particular that, as for bhiksus, “those bhiksus and bhiksunis who claim to have attained Arhatship, to be dwelling in their final bodies before achieving intimate Nirvana…”.
They believed that they were “dwelling in their final bodies” and had understood the Buddha-Dharma clearly.They thought once they left that body, they would enter Great Nirvana.Great Nirvana meant that they would not go through cyclic existence again, that their current body was their final one.Indeed, when our current bodies grow old, we will pass away, and that is the end of this life.
Are we actually confident that we will not return to cyclic existence in the Six Realms?
If so, we are claiming to have attained and realized what we have not.We may believe we are “in our final bodies”.We may believe we have reached ultimate Nirvana.
[We think] we understand everything clearly and that our minds are at peace, but is that so?
Earlier, I mentioned that many afflictions and problems are still hidden in and obscuring our minds.If we have not reflected on ourselves, nor earnestly contemplated our nature, if we have not even done this, we cannot say we have attained Arhatship or have become Pratyekabuddhas.We have not yet attained that purity.So, “they do not resolve to further seek.”
If we are so arrogant as to think we have attained it all, we will not want to move ahead and will stop at the conjured city because we think we have found the treasure.
The Lotus Sutra addresses this later.They do not resolve to further seek.Anuttara-samyak-sambodhi.You should know that they are the ones with overbearing arrogance.
“They do not resolve to further seek Anuttara-samyak-sambodhi.”Only now are we starting to walk on the path to supreme, perfect and universal enlightenment, because only now has the Buddha begun to “set aside the provisional for the true teachings”.
He announced that the Small Vehicle, the provisional teachings, were skillful means, and He was only now abut to teach the true Path.This tells us that we must now work hard to eliminate the obstructions that have been covering our minds.
As for the problems hidden in our minds, we must always reflect on ourselves to promptly be aware of them. We must not think that we have attained and understood everything. We must not think this way. We are just beginning [our practice]. We must not [be the ones who] “do not resolve to further seek”. We now must “resolve to seek. Anuttara-samyak-sambodhi”. The Buddha said that those who “do not resolve to further seek” are unwilling to advance further and want to stop at their current location, which is only a conjured city. The Buddha has begun to reveal that we are in a conjured city and must keep walking to reach the true treasure.
So, we ourselves must earnestly reflect on ourselves. Do we want to simply stop here and no longer advance diligently? Supreme, perfect and universal enlightenment is Anuttara-samyak-sambodhi. I have discussed this before.
The Buddha said that those who think they are in their final bodies and have reached ultimate Nirvana, are people with “overbearing arrogance”. “Why is this?”
The next passage in the sutra states, “Why is this?If a bhiksus has actually attained Arhatship but does not believe in this Dharma, he has not attained that state”.
If we say, “I have already attained [Arhatship], we believe we have really attained it. “If a bhiksus” refers to bhiksus who have truly attained Arhatship. But some of them did not believe in “this Dharma,” the true One Vehicle Dharma that was about to be taught. The Buddha had already spent a long time praising all Buddhas’ knowledge and views and the One Vehicle Dharma. If a person is unwilling to believe it, “he has not attained that state”. He is not a real Arhat. A real Arhat would certainly have faith, would believe in provisional teachings of the past and true teachings of the future.
As this is now beings taught, people must believe in this True Dharma. If they refuse to believe they are conceited and overbearingly arrogant, stopping at the stage they are in. thus, they are not disciples of the Buddha.
If a bhiksus had actually attained Arhatship: Regarding the Buddha Vehicle, whether they have turned from the Small [Vehicle] to the Great, or have not yet begun to do so, they must strongly believe in the meaning of the Great Vehicle.
“If a bhiksus had actually attained Arhatship…” These lines of the sutra have to do with teaching the Buddha Vehicle. Now [these practitioners] had to turn from the Small [Vehicle] to the Great. Originally, they practiced the Small Vehicle, seeking only to awaken themselves. After the Buddha gave the Great Vehicle teachings, they believed in it, so they turned around to head toward the Great Vehicle. [They may have] “turned from the Small [Vehicle] to the Great. [Some] had not yet begun to do so”. Some knew of the Great Vehicle Dharma but had not yet begun to practice, had not yet put the teachings into practice. But now “they must strongly believe in the meaning of the Great Vehicle”. They had to believe it. They must go beyond, “I know, I understand” and carefully consider it, they must seriously contemplate it. The must realize that before stepping out and taking action, their direction must be correct. So, their faith must be deep and correct, and they must put themselves on the right course to put the teachings into practice.
“[If he] does not believe in this Dharma, he has not attained that state: This means he did not truly attain the fruits of the Two Vehicles and is a person with overbearing arrogance”.
If people do not believe in this Dharma, they have not truly attained the fruits of the Two Vehicles, Arhats and Pratyekabuddhas. Arhats, those who have truly attained the fruit of Arhatship, have already purified themselves and eliminated all afflictions. After they eliminated afflictions and focused on their own awakening, their minds were very pure, so surely they would believe the Buddha’s teachings. But if they gave rise to self-arrogance or overbearing arrogance, which are afflictions, would such Arhats have pure minds? They still have overbearing arrogance, so they do not believe. How could they be true Arhats? True Arhats have eliminated afflictions, have not obstructions. So, how can they have “overbearing arrogance”? The aforementioned ones who “did not believe in this Dharma” are all overbearingly arrogant people.
Next, we discuss Pratyekabuddhas, who have surpassed Arhats. Arhats are Hearers. When the Buddha speaks, they listen believe and practice.This is what Arhats do. But when Pratyekabuddhas observe the world, they can naturally realize the impermanence of all thing and how things go through infinitesimal changes. They can even clearly understand the law of karma. If they had not eliminated afflictions, how could they have such a clear understanding? Since they had eliminated afflictions, how could they be “overbearingly arrogant”?
Therefore, if someone claims to be a real Arhat, but does not believe in this Dharma, whether he says he is and Arhat or Pratyekabuddha he has not attained that state”. He is still “overbearingly arrogant” and has not attained the fruits of the Two Vehicles. The Buddha disavowed people like them, saying, “These are not disciples of the Buddha” They were not His disciples, because they had not really eliminated the ignorance and afflictions in their hearts. Those who claim to be Arhats, Pratyekabuddhas, those overbearingly arrogant people, were not taught by Him and were not His disciples. The Buddha has spoken so seriously, how can we not awaken?
So, we must have deep faith in [this Dharma].
Here, it is said that the Buddha gives teachings based on principles and capabilities. Presently, those with overbearing arrogance do not believe in or listen to the Right Dharma. They are lacking karmic conditions, so they cannot be transformed by the Buddha. Yet, the World-Honored One still tirelessly adapts teachings according to conditions.
“The Buddha gives teachings” “based on principles and capabilities. We must have faith in the Buddha’s teachings, for they are “based on principles”. Indeed, they are true！ People, matters and objects all contain principles. The Buddha’s teachings, whether about people or objects, are all based on true principles. When He teaches based on capabilities to people of various and limited capacities, the Buddha gives simple teachings to [illustrate these principles].
Thus, He established skillful means. But teachings based on capabilities do not deviate from principles; they are based on principles and capabilities. Those with “overbearing arrogance” do not hear and have faith in the Right Dharma. The Buddha cannot transform those who lack karmic conditions, those who have weak karmic connections with Him. They clearly encountered the Buddha-Dharma, heard the Buddha-Dharma themselves, but their conditions were insufficient, so they held on to their attachments. Sentient beings are stubborn, and they obstruct them selves. People who do not believe in or do not hear Right Dharma and are lacking karmic conditions cannot be taught or transformed by the Buddha.
But the World-Honored One is patient and earnest. He does not abandon any sentient beings. Anyone can make mistakes, so He is forgiving of everyone. He still tries to guide and transform them. He awaits the opportune time to come and transform people; he has to teach in accord with the changing causes and conditions. Sometimes I think about how hard the Buddha had to work. Though He was enlightened, He was still concerned because sentient beings still had afflictions. Afflictions com from ignorance, but concern [is different]. So, when beings are ignorant and afflicted, the Buddha is concerned about them. So, He constantly comes to the world to according to the time and to their problems. The Buddha frequently comes and works hard. Thus we, His disciples, must vow to seek supreme, perfect, universal enlightenment and not stop at our current stage. Nor can we be conceited or arrogant. We cannot lack faith; we must believe. Without faith in the Great Vehicle Dharma, we will not believe that we all intrinsically have Buddha-nature and will not believe that walking the Bodhisattva-path to transform sentient beings is the way to attain Buddhahood. If we do not believe [in this Dharma,] we have not thoroughly understood theses principles. So, we must always be mindful to completely comprehend these principles. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙小根機眾蒙迷惑，無明惑障心藏疵，揚己德不自省察，是為無慚無愧人。
⊙「此非佛弟子，非阿羅漢，非辟支佛。又舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提。當知此輩皆是增上慢人。」《法華經方便品第二》
⊙「所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。」《法華經方便品第二》
⊙若有比丘實得阿羅漢：對於佛乘，或回小向大，或雖未起行，然必深信此大乘之義。
⊙若不信此法，無有是處：即非真證二乘之果者，即是增上慢人也。
⊙此謂佛說法契理、契機。今此增上慢人，不信不聞佛正法，缺緣人，佛不能化。世尊婆心慇切，隨緣展轉教化。
【證嚴上人開示】
常常都這麼想，人的四肢、五官，就是這麼簡單，卻是偏偏腦海中總是很複雜。有的人簡單，腦海平淡無波，有的人腦海中，不時都是這樣澎湃，就如波浪海濤一樣。明明是這麼簡單的事情，怎麼有人想得那麼複雜呢？這就是同樣是人，卻是，有的很複雜，有的很簡單。
所以佛陀說，小根小機的眾生，所含藏著蒙迷惑。人人的心就是蒙住了，蓋住了，好像很蒙一樣，本來清淨光明的佛性，就是讓迷惑蒙住了。就如我們的眼睛，本來就是很明亮，就是一塊布、一條帶子，將眼睛蒙住，看不見，不清楚外面的境界。像這樣，看不到外面的境界，走路是多麼危險！所以，小根小機蒙迷惑，這種的人都是迷惑這樣把他遮住了。
小根機眾蒙迷惑
無明惑障心藏疵
揚己德不自省察
是為無慚無愧人
「無明惑障心藏疵」。這種心裡，人人都有毛病，這個毛病就是習氣。這個習氣受到無明惑將它障礙，障礙了我們的真如本性。就是這麼一點點，蒙迷惑、心藏疵，這就是讓我們無法真正明朗，時時都是「揚己德不自省察」。
大家都要將自己的優點，說給大家知道，要向大家展示我有這樣的才華，人人都有這個毛病在。做事情，錯的都是覆藏，不要讓人知道。明明我們已經錯了，錯了，卻不肯承認，強詞奪理，也是要說得我沒有錯。但是，我很有才華，我要讓大家知道，我的缺點，我永遠要想辦法如何遮蓋起來。這就是我們，「不自省察」的毛病。
凡夫，何人無過錯呢？凡夫，何人觀念無偏差呢？人人都有過偏差的觀念，都有，人人都有過錯，作為有錯誤，人人都有，只是大錯、小錯，大偏差、小偏差而已。卻是我們人人總是有這種，「揚己德不自省察」這種毛病，若是重一點的，就是無慚無愧之人。我們人若是沒有慚愧，我們永遠無法改過。
小根、小機，我這樣就好了，我已經知道不少了，我就是這樣嘛！就不肯再向前前進。這種小根機的眾生，就是去蒙著迷惑，還是無明將他遮蓋住，尚未打開。
人人都是一樣，這個無明惑障，永遠都是自障。昨天也說過，我們自己障礙自己。是誰障礙我們呢？我們自己，自己障礙自己。
有人知道，這個人很有才華，不過可惜，脾氣就是這樣，就是這樣的執著，這樣的頑固。雖然是很有才華，可惜。這個「可惜」，那就是心，我們還有心病，習氣未改。雖然有才華，別人欣賞我們，卻是我們的習氣，沒人敢接近，也沒人敢與我們，掏心肝地說真實話。
因為，這種有才華的人，很貢高驕傲，都是會排斥別人，都說自己是對的。那這種心藏疵，這就是無法讓人人能信任，無法讓人人能夠共事，這也是一種毛病。這種「揚己德不自省察」，這更麻煩了。才華，有是有，但是自己太重視過頭了，像這樣，一直都在排斥別人，自己都不肯反省，像這樣的人生也是很失敗。雖然有那個才華，一直想要讓大家知道。但是，人人都知道，知道你的才華，但是，你的缺點，這個德仍未具足。這種因為自己不懂得好好自省，自己沒有覺察到，這實在是無慚愧。
我希望我們人人，修行，現在要加緊我們的精進，「精而不雜，進而不退」。既然知道佛法是這樣，我們要趕緊精，不要複雜，精如琉璃，這種真正的乾淨，沒有瑕疵，那個雜穢不要放在我們的心裡，我們應該心要很清淨，我們才不會自障、障礙他人。我們要好好常常自我省覺，才不會傷害自己，傷害了自己，又無利益他人。
我們要時時慚愧、懺悔。慚愧，我們才能夠改過；懺悔，我們才能夠入人群。我們若無慚愧、懺悔，我們永遠都是很孤單，無法在人群中。
所以，前面經文這麼說：「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》
尤其佛陀又再重申，若是諸比丘，「是諸比丘、比丘尼，自謂已得阿羅漢，最後身，究竟涅槃」。
又舍利弗
是諸比丘
比丘尼
自謂已得阿羅漢
是最後身
究竟涅槃
《法華經方便品第二》
以為我已經是「最後身」，我瞭解佛法都很清楚了，我若捨此身，就入「大涅槃」。「大涅槃」就是說，我不會再來生死輪迴，我這個身體是最後的。
實在是，當然人人這個身體，到老年時往生了，這輩子是最後的。其實，來生我們真的有把握，把握我們不會再六道輪迴嗎？這全都是未得謂得，未證謂證，自以為是「最後身」，自以為已經究竟涅槃，樣樣全都很清楚了，我們的心都很平靜了。有嗎？
前面就說過有很多的，煩惱、毛病，還覆藏在我們的心裡，我們都沒有去省察，去自省。自己好好反觀自性，這一點，我們都還未做到，所以還無法說自得阿羅漢、辟支佛。還沒有，我們還沒有那麼清淨。
所以「不復志求」，我們若是這麼自大，都想說我都得到了，他就不想要再向前走，停滯於化城之中，感覺我已經到寶所了。這是在《法華經》後面，還有的（經）文。
便不復志求
阿耨多羅
三藐三菩提
當知此輩
皆是增上慢人
《法華經方便品第二》
「不復志求阿耨多羅三藐三菩提」。真正無上正等正覺的法，是我們現在才開始要起步。因為，佛陀到現在，才開始「棄權顯實」，將過去小乘權教，他向大家宣佈：那是方便法，我現在才要開始講真實道。
這就是說，我們現在要用功的，就是要去掉，去掉我們的蒙，我們的心所受蒙蔽，我們應該要趕緊去掉，我們的心中所藏的這種毛病。我們要時時省察，好好趕緊省察，我們要去除掉，我已得了，我都瞭解了，不要有這樣的想法。我們現在才開始要「志求」，不要「不復志求」。我們現在才需要，必須「志求阿耨多羅三藐三菩提」。
佛陀說，這些人「不復志求」，不願意再進一步，就這樣停滯在原地，那就是化城。佛陀開始要告訴大家：這是化城，前面還要起步才能到達寶所。所以，我們自己要好好的，自我自省，我們是不是有這種停滯於現在而已，不想再精進呢？
「無上正等正覺」就是「阿耨多羅三藐三菩提」，這已經說過了。佛陀就這麼說，那些人自以為得（阿羅漢），是最後身，究竟涅槃，這些人都是叫做「增上慢」人。「所以者何」？來，這段（經）文：「所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。」
所以者何
若有比丘
實得阿羅漢
若不信此法
無有是處
《法華經方便品第二》
你如果說，我都已經得到了。那現在得到的人，若是真的是得到。「若有比丘」，真的若是有這樣的比丘，得阿羅漢，已經真正得到阿羅漢，這樣的人，若是不信此法，「此法」就是現在，要將講的一乘實法。佛陀已經用很長的時間，讚歎佛知、佛見，讚歎一乘法。大家若不願意相信，「無有是處」，那就不是了，不是阿羅漢。
若真正是阿羅漢，他一定要相信，相信過去的權教，未來的實法。現在正要開始，這個真實法，一定要相信。若不肯相信，那就是貢高、增上慢人，停滯在原地的人，這就非佛弟子了。
若有比丘
實得阿羅漢：
對於佛乘
或回小向大
或雖未起行
然必深信
此大乘之義
所以「若有比丘實得阿羅漢」，這幾句（經文）。就是對於佛乘，現在開始，應該要回小向大，要轉過來。原來是小乘，修獨善其身，現在知道佛陀開始要說大乘法，就要相信；相信，就要回轉過來，向於大乘。所以「或回小向大」。
「或雖未起行」。還有，他雖然知道有大乘法，卻是還未起行，還沒有身體力行，但是「然必深信此大乘之義」，一定要相信。不只是「知道，知道，瞭解。」還要再縝密細思，再深入去思考。我們要知道，要起行；開始要行動，方向要正確。所以這信，要深信，要正信，方向要對準，能夠身體力行。
若不信此法
無有是處：
即非真證二乘
之果者
即是增上慢人也
「若不信此法，無有是處。」這段（經）文，「即非真證二乘之果者，即是增上慢」。若不相信此法，就是非證二乘的果位。
二乘；阿羅漢、辟支佛。阿羅漢，真真正正，證阿羅漢果之人，他已經清淨了自己，斷盡了煩惱，煩惱已經斷盡了，獨善其身，心很清淨，他當然是相信佛說的法。但是起我慢，增上慢，「增上慢」就是煩惱，這樣的阿羅漢，心有清淨嗎？他的心中還有「增上慢」，所以他不信，這樣豈是真阿羅漢呢？真正的阿羅漢，已經斷盡煩惱，無有障礙，哪會有「增上慢」呢？所以，現在所說的「不信此法」這些人，全是「增上慢」人。
又再，辟支佛。辟支佛是超越了阿羅漢。阿羅漢是聲聞，「佛這樣說，我這樣聽，我這樣相信，我這樣修行」，這是阿羅漢。但是，辟支佛，他看這個境界，自然能夠體會境界萬物無常，無常行蘊，他都瞭解，甚至因緣果報，他都很清楚。這若沒有斷盡煩惱，怎麼能夠那麼清楚呢？既然斷盡煩惱的人，怎會有「增上慢」呢？
所以，若要說，說是真阿羅漢，若不相信此法，無論說是阿羅漢、辟支佛，「無有是處」，還不是，他還是「增上慢」人，這不是證二乘果人，不是。佛陀將之否認掉。
因為是「非佛弟子」，也不是我的弟子。因為他真正心裡的無明煩惱都還未除，自稱羅漢，自稱辟支佛，這「增上慢」人，不是我所教的，不是我的弟子。
看，佛陀說了這麼重的話了，我們能不覺醒嗎？所以我們要深信。
此謂佛說法
契理 契機
今此增上慢人
不信不聞佛正法
缺緣人
佛不能化
世尊婆心慇切
隨緣展轉教化
這也就是說，「佛說法契理、契機」。我們要相信佛陀所說的法，就是「契理」，這是真實，人、事、物都是有道理，佛所說的法，無論是說人的事，說物的道理，全都是契合真理存在。契機，向人講話，人的根機不整齊，小根小機，佛就要用很淺顯的方法，來告訴他，所以就要開方便法門。所以這種的契機，不離開道理，所以契理、契機。
現在「增上慢」人，就是不信不聞佛的正法。所以缺緣之人，佛不能化度。這就是與佛的緣比較淺，明明接觸到佛法，親聞佛法，但是，緣若不夠，還是執著他的。眾生的執著，自我障礙，還是在障礙。這種不信不聞正法，缺緣的人，佛不能度。無法去度他，無法去化他。
但是，世尊是苦口婆心，殷切，不捨眾生，他不會棄捨他。任何一個人有過錯，沒有不原諒的，還是不斷地牽，不斷地度，要等時機，如何來度化他，要隨因緣輾轉來教化。
有時候想起來，佛陀真的是很辛苦。雖然是覺悟了，為了眾生，眾生有煩惱，佛陀就有擔憂。煩惱無明，煩勞是擔憂。所以眾生有煩惱無明，佛陀是煩勞擔憂，所以不斷到人間找機會來度化，應時機、應人類的毛病，所以佛陀不時都來人間。辛苦！唯有希望我們弟子，我們要立志進求無上正等正覺，不可停滯在我們的原位上，或者是自貢高我慢。
絕對不要不信，我們一定要相信。若不相信此大乘法，不相信人人本具佛性，不相信行菩薩道來度化眾生，是走過了佛陀到佛境界的過程。若不相信，若如此，這不是真正，通徹道理的人。所以，我們人人要用心，才能通徹道理。各位要多用心。
Explanations by Master Cheng-Yan
Subject: Faith Gives Rise to Practice (起信起行)
Date: June. 03. 2014
I often think of how a human’s four limbs and five senses work in a very simple way, yet the mind is always very complicated. Some people are straightforward; their minds are calm and still. Some people’s minds waver frequently; their thoughts surge like waves in the sea. Things are clearly so simple; how can people have such complicated thoughts? We are all human, but some of us have complicated [thoughts], and some people have simple [thoughts]. So, the Buddha said that sentient beings with limited capabilities are lost and confused. Our minds have been covered and obscured. Our originally pure and bright Buddha-nature has been covered by delusion.
Take our eyes for example. We can naturally see very clearly, but if we tie a piece of cloth around our eyes with a rope, we cannot see the world around us. If we cannot see our surroundings, walking will be very dangerous. Thus, [those with] limited capabilities are lost and confused. Their minds are covered y ignorance and delusions.
Those with limited capabilities are lost ad confused. The obstruction of delusions of ignorance is their mind’s hidden flaw. They proclaim their own virtues without reflecting on themselves. Thus, they lack remorse and shame.
“The obstruction of delusions of ignorance is their mind’s hidden flaw.” We all have faults, which are our habitual tendencies. These habitual tendencies are influenced by our delusions of ignorance, which obstruct our nature of True Suchness. It is precisely this slight obstruction of delusion, this flaw in our minds, that prevents us from seeing clearly. We often “proclaim [our] own virtues without reflecting on ourselves.”
We all want to tell other people about our strong points and demonstrate that we are talented. We all have this fault. If we do something wrong, we cover it up to prevent people from knowing about it. Clearly, we have done something wrong, but we are unwilling to admit it. We make illogical arguments to prove that we did not do anything wrong. “I am very capable, and I want everyone to know that.” Meanwhile, we are always trying to cover up our shortcomings. This is our problem of “[not] reflecting on ourselves.” As ordinary people, who among us has never committed wrongs? Who has never deviated in their thinking? We have all held erroneous views; we have all committed wrongs. Wrongdoings are commonplace; the only difference is whether they were major or minor wrongs, large or small deviations.
But all of us have this problem of “proclaiming our own virtues without reflecting on ourselves.” Those with more severe [faults] are people who lack remorse and shame. If we are without remorse, then we will never be able to change. [Those with] limited capabilities [think], “I am fine the way I am. I already know a lot. This is just how I am.” They are unwilling to advance [in their practice]. These sentient beings with limited capabilities are lost and confused. They are still obstructed by ignorance; their minds are still closed. We are all the same, all obstructed by the delusions of ignorance. We always obstruct ourselves. Yesterday, I said that we are obstructing ourselves. Who is obstructing us? It is ourselves; we are obstructing ourselves. We may know someone who is very talented, but sadly the person has a very [bad] temperament and is very stubborn and attached.Though they are talented, this is a pity.It is a pity that in their minds, they still have mental ailments and have not changed their habitual tendencies.
Though they are talented and others admire them, their habitual tendencies keep others away.No one dares to bare their hearts and speak truthfully to them.
If we have great talent and are very arrogant and pound, we may often marginalize others and say only we are correct. Because of the flaw in our hearts, no one will be willing to trust or work with us.This is also a problem.
To “proclaim our own virtues without reflecting on ourselves” is very problematic.
It is one thing to be talented, but if we focus too much on that, we will always think less of others.If we are unwilling to reflect on ourselves, then we will never be successful.
When we have a talent, we want to everyone to know about it.But though everyone may know about our talents, we still have a shortcoming, which is our lack of virtue.
Because we have not reflected on ourselves, we do not detect [this shortcoming].
Indeed, we [promote ourselves] shamelessly.I hope that we spiritual practitioners will be even more diligent in our practice, simplify our thoughts and move forward.Since we know what the Buddha-Dharma is, we must quickly simplify things.A simplified mind is like a crystal, truly clear a free of flaws.We must not retain defilements in our minds.
Our minds must be pure so that we do not obstruct ourselves and others.We must earnestly, constantly reflect on ourselves so that we do not harm ourselves.Harming ourselves will also not benefit others.We must always be remorseful and repentant.
Being remorseful, we will correct our faults.Being repentant, we can work well with others.
If we are not remorseful or repentant, we will forever be lonely and find it hard to interact with other people.So, the previous sutra passage stated, “[They] are not disciples of the Buddha, nor are they Arhats, nor are they Pratyekabuddhas”.The Buddha then reasserted in particular that, as for bhiksus, “those bhiksus and bhiksunis who claim to have attained Arhatship, to be dwelling in their final bodies before achieving intimate Nirvana…”.
They believed that they were “dwelling in their final bodies” and had understood the Buddha-Dharma clearly.They thought once they left that body, they would enter Great Nirvana.Great Nirvana meant that they would not go through cyclic existence again, that their current body was their final one.Indeed, when our current bodies grow old, we will pass away, and that is the end of this life.
Are we actually confident that we will not return to cyclic existence in the Six Realms?
If so, we are claiming to have attained and realized what we have not.We may believe we are “in our final bodies”.We may believe we have reached ultimate Nirvana.
[We think] we understand everything clearly and that our minds are at peace, but is that so?
Earlier, I mentioned that many afflictions and problems are still hidden in and obscuring our minds.If we have not reflected on ourselves, nor earnestly contemplated our nature, if we have not even done this, we cannot say we have attained Arhatship or have become Pratyekabuddhas.We have not yet attained that purity.So, “they do not resolve to further seek.”
If we are so arrogant as to think we have attained it all, we will not want to move ahead and will stop at the conjured city because we think we have found the treasure.
The Lotus Sutra addresses this later.They do not resolve to further seek.Anuttara-samyak-sambodhi.You should know that they are the ones with overbearing arrogance.
“They do not resolve to further seek Anuttara-samyak-sambodhi.”Only now are we starting to walk on the path to supreme, perfect and universal enlightenment, because only now has the Buddha begun to “set aside the provisional for the true teachings”.
He announced that the Small Vehicle, the provisional teachings, were skillful means, and He was only now abut to teach the true Path.This tells us that we must now work hard to eliminate the obstructions that have been covering our minds.
As for the problems hidden in our minds, we must always reflect on ourselves to promptly be aware of them. We must not think that we have attained and understood everything. We must not think this way. We are just beginning [our practice]. We must not [be the ones who] “do not resolve to further seek”. We now must “resolve to seek. Anuttara-samyak-sambodhi”. The Buddha said that those who “do not resolve to further seek” are unwilling to advance further and want to stop at their current location, which is only a conjured city. The Buddha has begun to reveal that we are in a conjured city and must keep walking to reach the true treasure.
So, we ourselves must earnestly reflect on ourselves. Do we want to simply stop here and no longer advance diligently? Supreme, perfect and universal enlightenment is Anuttara-samyak-sambodhi. I have discussed this before.
The Buddha said that those who think they are in their final bodies and have reached ultimate Nirvana, are people with “overbearing arrogance”. “Why is this?”
The next passage in the sutra states, “Why is this?If a bhiksus has actually attained Arhatship but does not believe in this Dharma, he has not attained that state”.
If we say, “I have already attained [Arhatship], we believe we have really attained it. “If a bhiksus” refers to bhiksus who have truly attained Arhatship. But some of them did not believe in “this Dharma,” the true One Vehicle Dharma that was about to be taught. The Buddha had already spent a long time praising all Buddhas’ knowledge and views and the One Vehicle Dharma. If a person is unwilling to believe it, “he has not attained that state”. He is not a real Arhat. A real Arhat would certainly have faith, would believe in provisional teachings of the past and true teachings of the future.
As this is now beings taught, people must believe in this True Dharma. If they refuse to believe they are conceited and overbearingly arrogant, stopping at the stage they are in. thus, they are not disciples of the Buddha.
If a bhiksus had actually attained Arhatship: Regarding the Buddha Vehicle, whether they have turned from the Small [Vehicle] to the Great, or have not yet begun to do so, they must strongly believe in the meaning of the Great Vehicle.
“If a bhiksus had actually attained Arhatship…” These lines of the sutra have to do with teaching the Buddha Vehicle. Now [these practitioners] had to turn from the Small [Vehicle] to the Great. Originally, they practiced the Small Vehicle, seeking only to awaken themselves. After the Buddha gave the Great Vehicle teachings, they believed in it, so they turned around to head toward the Great Vehicle. [They may have] “turned from the Small [Vehicle] to the Great. [Some] had not yet begun to do so”. Some knew of the Great Vehicle Dharma but had not yet begun to practice, had not yet put the teachings into practice. But now “they must strongly believe in the meaning of the Great Vehicle”. They had to believe it. They must go beyond, “I know, I understand” and carefully consider it, they must seriously contemplate it. The must realize that before stepping out and taking action, their direction must be correct. So, their faith must be deep and correct, and they must put themselves on the right course to put the teachings into practice.
“[If he] does not believe in this Dharma, he has not attained that state: This means he did not truly attain the fruits of the Two Vehicles and is a person with overbearing arrogance”.
If people do not believe in this Dharma, they have not truly attained the fruits of the Two Vehicles, Arhats and Pratyekabuddhas. Arhats, those who have truly attained the fruit of Arhatship, have already purified themselves and eliminated all afflictions. After they eliminated afflictions and focused on their own awakening, their minds were very pure, so surely they would believe the Buddha’s teachings. But if they gave rise to self-arrogance or overbearing arrogance, which are afflictions, would such Arhats have pure minds? They still have overbearing arrogance, so they do not believe. How could they be true Arhats? True Arhats have eliminated afflictions, have not obstructions. So, how can they have “overbearing arrogance”? The aforementioned ones who “did not believe in this Dharma” are all overbearingly arrogant people.
Next, we discuss Pratyekabuddhas, who have surpassed Arhats. Arhats are Hearers. When the Buddha speaks, they listen believe and practice.This is what Arhats do. But when Pratyekabuddhas observe the world, they can naturally realize the impermanence of all thing and how things go through infinitesimal changes. They can even clearly understand the law of karma. If they had not eliminated afflictions, how could they have such a clear understanding? Since they had eliminated afflictions, how could they be “overbearingly arrogant”?
Therefore, if someone claims to be a real Arhat, but does not believe in this Dharma, whether he says he is and Arhat or Pratyekabuddha he has not attained that state”. He is still “overbearingly arrogant” and has not attained the fruits of the Two Vehicles. The Buddha disavowed people like them, saying, “These are not disciples of the Buddha” They were not His disciples, because they had not really eliminated the ignorance and afflictions in their hearts. Those who claim to be Arhats, Pratyekabuddhas, those overbearingly arrogant people, were not taught by Him and were not His disciples. The Buddha has spoken so seriously, how can we not awaken?
So, we must have deep faith in [this Dharma].
Here, it is said that the Buddha gives teachings based on principles and capabilities. Presently, those with overbearing arrogance do not believe in or listen to the Right Dharma. They are lacking karmic conditions, so they cannot be transformed by the Buddha. Yet, the World-Honored One still tirelessly adapts teachings according to conditions.
“The Buddha gives teachings” “based on principles and capabilities. We must have faith in the Buddha’s teachings, for they are “based on principles”. Indeed, they are true！ People, matters and objects all contain principles. The Buddha’s teachings, whether about people or objects, are all based on true principles. When He teaches based on capabilities to people of various and limited capacities, the Buddha gives simple teachings to [illustrate these principles].
Thus, He established skillful means. But teachings based on capabilities do not deviate from principles; they are based on principles and capabilities. Those with “overbearing arrogance” do not hear and have faith in the Right Dharma. The Buddha cannot transform those who lack karmic conditions, those who have weak karmic connections with Him. They clearly encountered the Buddha-Dharma, heard the Buddha-Dharma themselves, but their conditions were insufficient, so they held on to their attachments. Sentient beings are stubborn, and they obstruct them selves. People who do not believe in or do not hear Right Dharma and are lacking karmic conditions cannot be taught or transformed by the Buddha.
But the World-Honored One is patient and earnest. He does not abandon any sentient beings. Anyone can make mistakes, so He is forgiving of everyone. He still tries to guide and transform them. He awaits the opportune time to come and transform people; he has to teach in accord with the changing causes and conditions. Sometimes I think about how hard the Buddha had to work. Though He was enlightened, He was still concerned because sentient beings still had afflictions. Afflictions com from ignorance, but concern [is different]. So, when beings are ignorant and afflicted, the Buddha is concerned about them. So, He constantly comes to the world to according to the time and to their problems. The Buddha frequently comes and works hard. Thus we, His disciples, must vow to seek supreme, perfect, universal enlightenment and not stop at our current stage. Nor can we be conceited or arrogant. We cannot lack faith; we must believe. Without faith in the Great Vehicle Dharma, we will not believe that we all intrinsically have Buddha-nature and will not believe that walking the Bodhisattva-path to transform sentient beings is the way to attain Buddhahood. If we do not believe [in this Dharma,] we have not thoroughly understood theses principles. So, we must always be mindful to completely comprehend these principles. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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