20140611《靜思妙蓮華》除驕慢信佛語（第324集）
⊙佛開大機顯大法，小根智空腹高心，執著聲教不求真，佛開大教獨存實。
⊙「舍利弗！汝等當一心信解，受持佛語！諸佛如來言無虛妄，無有餘乘，唯一佛乘。」《法華經方便品第二》
⊙「爾時，世尊欲重宣此義，而說偈言」《法華經方便品第二》
⊙「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」《法華經方便品第二》
⊙有懷增上慢：增上慢者，未得謂得也。謂未得上乘之法，自謂已得。未證上乘之理，自謂已證也。
⊙優婆塞我慢：我慢者，恃己超越他人。自高自大，傲慢他人。謂倚恃己之所能，欺凌於他也。
⊙優婆夷不信：邪見多疑，於諸正法不生正見信心，因而惱亂，是名不信隨煩惱。
【證嚴上人開示】
常常這麼想，明明真空不變，妙有常住。但是，佛法要將真空妙有，落實於人人的心，談何容易啊！佛陀，「佛開大機顯大法」，但是「小根智空腹高心」，只是「執著聲教不求真」，「佛開大教獨存實」。
佛開大機顯大法
小根智空腹高心
執著聲教不求真
佛開大教獨存實
佛陀為眾生是這麼盡心，一直希望人人能夠成就，將真空不變，妙有常住的道理，要讓我們人人能體會，能瞭解。卻是，我們眾生凡夫，凡夫心多起伏，一下子就發心精進，短時間內，很快又退失精進的熱情，很快就退了。所以眾生永遠都是迷愚的眾生，就是迷茫中，愚而不智，沒有智慧。
明明我們都知道，無常在我們的周圍，我們要時時，「如救頭燃」的心情，就如頭髮著火，要趕緊伸手滅火。但是我們眾生凡夫，明知無常在我們的周圍，好像火著在我們的頭一樣，不懂得及時趕緊把握，這不會自救的人，要怎麼辦呢？這是佛陀非常的感嘆，無奈眾生還是小根智，自我停留於小根智中。意思就是說，短暫的根，很短，善根很短，智慧很少。
所以這種沒有善根，也沒有智慧的人，那就是「空腹高心」。肚子裡什麼都沒有，佛法，聽了就漏過了，法都沒有留於心，但是自己的心很貢高，這就是叫做「增上慢」人。這種增上慢，未得謂得，這種人叫做小根智。小根的智，即使知，也無法要再往前前進，何況還有很多不知道、不懂的人，聽都還聽不懂，但是自以為全都得很多了。
佛在世時，有一天，迦葉尊者打坐後，向佛頂禮膜拜。佛陀見到迦葉來了，在講堂中，他也是來坐著。佛陀就說：「迦葉，我已經這麼久以來，向這些僧眾說很多話。來，迦葉，你應該代替我，向這些僧眾來說法。」迦葉尊者很虔誠，向佛陀雙手合掌，虔誠向佛說：「佛陀，我沒辦法。」佛陀問他：「為什麼？你已經瞭解我的法這麼多了，你能夠代替我，向大家說我說的法。」迦葉尊者說：「沒辦法。因為這些比丘是難可教授。」
我看到這段文，我自己的心也嚇一跳！為何佛在世時，佛陀長時間在向大家說法，佛陀的大弟子迦葉，是僧團中的領導者，佛陀請他來向大家說話，竟然迦葉尊者，對這些人已經沒信心了？
佛陀問他理由何在？迦葉尊者就說：「因為這些人，懈怠之心，時時起動，向他說法，受短暫的法，很快的懈怠之心就又起動起來。所以，這些人是退失善法，很快就善法退失掉，而且無慚愧。這種愚癡無智的人，他已經受到睡眠蓋覆。」睡眠蓋覆，就是說大家都還在睡，叫不醒。大家都還在睡，叫不醒。真的叫不醒嗎？
佛陀聽到迦葉這樣說，佛陀就又說：「這些叫不醒的人，是為什麼呢？」迦葉就回答說：「因為他深著我見。」每一個人都是回歸自我的見解，來修行應該要共同一個見解，那就是念無常，勤精進。人人應該要時時念無常，人人應該要勤精進。但是，這些人已經沒有了。所具足的，人人的內心都是具煩惱、垢穢，滿心都是無明，都是煩惱，煩惱的垢穢覆蔽了他的心。在睡眠不醒，又再煩惱覆蔽的這種人。
佛陀還是慈悲，又再向迦葉問：「若是如此，又有何方法？」迦葉就說：「這些人，如是等，這些人種種不善的惡法，這些人一點善根都沒有。」感覺迦葉尊者也是很勇敢，向佛陀在眾人的面前，就是這樣的回答，說：「沒有善根，何況要他如何精進呢？因為小根小智，大家的肚子裡都是空空的，但是，心很高傲，像這樣的人懈怠，沒有一點的善根、信根，他是要如何精進呢？」
迦葉尊者又是說：「要有慚愧的心，才有精進的念。」佛陀聽了之後回答：「如是，如是。」佛陀已經承認了，「是啊！迦葉你所說的沒有錯，這些人就是這麼懈怠，善根很少，信根很短，人人都是發心容易，恆心很難。我同意你的看法，這些人就是無法培養他的善根與信心的人。我同意眾生難度，不過，難得人身，迦葉，還是要用不退心，來看待一切的眾生。」佛陀還是用慈悲心來教育迦葉。
有時候會常常這樣想，為什麼呢？到底人心要到何時才能覺有情，能夠覺悟，做一位覺悟的人，自覺覺他。自己若不能覺，如何能覺他呢？佛陀雖然面對著芸芸眾生，光是這一段故事，我們就能體會到佛陀時代，度眾生也是很辛苦。一直到將要講《法華經》之前，迦葉尊者還是提起了這些人懈怠，無慚愧心。
一直到佛將入滅之時，阿難問說：「佛啊！您若是入滅之後，這些六群比丘如此難調伏，我們要怎麼辦？」佛陀很無奈地回答一句話，說：「慈悲，多勸他。若是教不來，就放棄，隨他去。」這種小根智的人，佛陀就是說隨他去。你慈悲教他，教不聽，就是由他去。(否則)要怎麼辦？這是多麼的無奈啊！
佛陀的時代，有這麼多佛的無奈，何況現在這個時代呢？所以「小根智空腹高心」，大家稍微想想看。「執著聲教不求真」。聽啊，聽啊，我聽經。但是聞、思、修，有聽，有在思考嗎？有身體力行，勤精進嗎？或者只是聽而已？
所以，佛，我們要相信佛，「佛開大教獨存實」，開此大教，那就是《法華經》。說很多很多，過去四十多年間的權教，其實到現在就是回歸一乘，所以「佛開大教獨存實」，就是一實乘。
各位，有時會感到無奈，很累。若想到佛陀那麼辛苦，不能累，「為佛教，為眾生」，還是要精進，還是要將法，盡責任讓大家瞭解。
所以，前面經文已經說了，佛陀又再提醒大家，所以叫：「舍利弗！汝等當一心信解，受持佛語。」還是那麼殷切的希望，希望人人能夠醒悟過來，一心信解，受持佛語。
舍利弗
汝等當一心信解
受持佛語
諸佛如來
言無虛妄
無有餘乘
唯一佛乘
《法華經方便品第二》
佛陀向大家說，「諸佛如來言無虛妄」。過去的諸佛，說的話都是真實法，說的法沒有一項是虛的，「無有餘乘，唯一佛乘」，就是要教人人能夠成佛之法，希望人人回歸自己清淨的本性，這種的方法，讓大家能瞭解。
其實，法外無法，因為人人本具。只是我們還在睡眠蓋覆之中，懈怠，無知，無有慚愧心。若能懂得求知，求覺，自己要提起慚愧之心——大家在精進，我們怎麼能懈怠呢？人人要有這分的警覺。
我們應該要勤精進，不要整個人身都在床舖上，我們應該「聞鐘聲，煩惱輕，智慧長，菩提生」。能夠聽到鐘聲，就是要啟發我們的智慧時，智慧要自己求。
所以佛陀在這段（經）文，是非常的殷切，希望人人要信解。真的要讀誦、受持，要信解，相信佛所說的法，句句是真。其實，無常也是真，人生生命何時會結束，這也是真。大家為何不覺醒呢？所以佛陀還是鍥而不捨。不只是長行文，這樣說過一次就好，又再用偈文重複，所以經文再說，「爾時，世尊欲重宣此義，而說偈言」
爾時
世尊欲重宣此義
而說偈言
《法華經方便品第二》
佛陀這樣說過，恐怕人人又是忘記了，或者是不理解，所以又重複，用偈的方式再重說，說：「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」
比丘比丘尼
有懷增上慢
優婆塞我慢
優婆夷不信
《法華經方便品第二》
這就是四眾弟子。重複這段（偈）文，是前面佛陀所說的，眾生不知、不解、不信，這種的增上慢人，甚至五千人退席。我們看到這段（經）文，應該就能有這個回憶，前面（經）文的大意。
所以我們先來看，「有懷增上慢」。增上慢者，就是未得謂得之人。我們大家都知道了。而且，未得上乘之法，自以為已得；未證上乘之理，自謂已證。
有懷增上慢：
增上慢者
未得謂得也
謂未得上乘之法
自謂已得
未證上乘之理
自謂已證也
其實，佛所說的法，對聲聞乘、緣覺乘，其實，真的教菩薩法，他還未起步就開始停滯，他認為：我不必再入人群，我就是獨善其身就好，所以我已經都得了。這種「未得上乘之法」，真的再更上一乘，但是他還未上去，就以為得。所以「自謂已得」。「未證上乘之理，自謂已證。」都自己認為我證了。
若是優婆塞那個我慢，優婆塞的我慢，「我慢」就是，「恃己超越他人」，這種自大，以為我比別人都懂得多。在世俗，也是覺得我比別人較聰明；聞法，覺得我比別人懂更多。這種「恃」，以為自己已超越他人，重自己超越他人，所以傲慢。大家會高自大，所以傲慢他人，這種人，叫做「我慢」。
優婆塞我慢：
我慢者
恃己超越他人
自高自大
傲慢他人
謂倚恃己之所能
欺凌於他也
這些人就是「倚恃」，靠自己全都會，全都懂，這種欺凌於他，以為自己懂很多，所以都欺負別人。在世俗的生活中，我有錢，我有勢，我有學問，我有……很多很多。像這樣的人，他以為我擁有一切。這簡單的佛法，我聽了就瞭解，所以，他對自己愈來愈貢高，對別人就是很欺壓。
我們應該要知道，學佛就是要如何，開啟我們的大心，不是縮小我們的心胸。心要寬，念要純，我們才能容納更多人。卻是在家居士，他在社會這樣在爭，所以佔有欲很重，以為自己擁有一切，所以他看不起別人，這叫做「我慢」。「七驕八慢」，這全都是在人的無明之中。
「優婆夷不信」。就是在家的女眾，就是邪見多疑。當初佛世時，有很多外道教，到底哪一種教，他通通無法瞭解，全都是半信半疑。至佛法時，接受佛教，無法完全去除那種複雜的宗教，專心正信，還是沒辦法，所以「邪見多疑，於諸正法不生正見的信心」。不敢生正見的信心。
優婆夷不信：
邪見多疑
於諸正法
不生正見信心
因而惱亂
是名不信隨煩惱
就如我們現在，一直在推動說要破迷信，大家要正信，不要殺生來「普門口」啦！不要燒金紙。有的人，有智慧的人聽到，「喔，對喔，不一定要殺生。」這很矛盾，殺生，才來拜門口，這樣是好事情嗎？燒金紙，燒金紙若是能得富、得平安，賣金紙的人，他都別賣別人，自己燒就好了，這樣是大富、大平安。可能嗎？但是，有的人說：「我若不燒金紙，心不安。燒少一點。」少一點，以後就不燒，不知等到何時才能相信，不用燒金紙？若能如此，叫做正信，因為這些迷信惱亂了心，這叫做不信的隨煩惱。
以前講《法譬如水》，很多的煩惱，我們都提起過，甚至「隨煩惱」，伴隨著我們日常生活，這種煩惱很多。
各位，我們真正學佛，我們應該要能勤精進，不要懈怠，不要再受睡眠將我們蓋覆，不要無慚愧之心。我們要時時自我警覺，無常人生，我們一輩子的分段生死，這段人生到底還有多久？所以人人應該要多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Arrogance to Believe in the Buddha (除驕慢 信佛語)
Date: June. 11. 2014
I often think it is clear that true emptiness is unchanging and wondrous existence is ever-abiding, but for the Dharma to instill true emptiness and wondrous existence in people’s minds is not easy.
“The Buddha created a great opportunity to reveal the great Dharma. But those of limited capabilities and wisdom retained nothing but arrogance. They were attached to listening, but not to seeking the truth. So, the Buddha gave great teachings [to lead them] back to the One Reality.”
The Buddha did His best for sentient beings, hoping we can all perfect our spiritual practice. He [taught us] the principles of unchanging emptiness and everlasting existence so we could all experience and understand them. However, we are ordinary people with ordinary minds that constantly fluctuate. We quickly aspire to diligently practice, but soon after, we lose enthusiasm for moving forward and quickly regress. So, we sentient beings remain deluded. In the midst of our confusion, we remain foolish and unwise; we lack wisdom. We clearly know that impermanence may strike at any time and that we must always feel the urgency we would if there was a fire burning on our head and we had to quickly put it out. However, we ordinary people, thought aware that impermanence is all around us, as if our hair were already on fire, still do not know we must do something quickly. If people do not even try to save themselves, what can be done? The Buddha already felt for us, but sadly, we sentient beings remained limited in our spiritual capabilities and wisdom. This means that we have short, temporary roots. Our roots of goodness are superficial and we have very little wisdom.
So, people with neither roots of goodness nor wisdom, “retain nothing but arrogance.” These people had retained nothing. The Buddha-Dharma they heard leaked out; none of it remained in their minds. Yet they were still very conceited. They were people with “overbearing arrogance” who claimed to have attained what they had not. These people had limited capabilities and wisdom. Even if they knew what to do, they could not move forward at all. Moreover, there are many people who do not know and cannot understand. They cannot understand the teachings they hear, but they think that they have attained much.
In the Buddha’s lifetime, one day, Kasyapa, after sitting in meditation, went to prostrate and pay respect to the Buddha. The Buddha saw Kasyapa come into the lecture hall and sit down, so He said, “Kasyapa, for a very long time I have given the Sangha many teachings. Now Kasyapa, you should teach them the Dharma in my place.”
Venerable Kasyapa very reverently [faced] the Buddha with his palms together and said, “Venerable Buddha, I cannot to do it.” The Buddha asked him, “Why? You already understand so much of my Dharma. You can take my place and give my teachings to everyone.” Venerable Kasyapa said, “I cannot, because these bhiksus are difficult to teach.” When I read this story, I was shocked. During the Buddha’s lifetime, He taught the Dharma for a long time. And Kasyapa, was a senior disciple, a leader among the Sangha.
But when the Buddha asked him to teach, Kasyapa already had no confidence in them.
Then the Buddha asked him why, Venerable Kasyapa said, “Because these people often give rise to a mindset of indolence.When You teach, they may accept it temporarily.But soon after, they give rise to indolence, so they quickly [regress in their practice]; they quickly lose the virtuous Dharma.Yet the feel no remorse.These foolish people without wisdom are hindered by sleep.”
“Hindered by sleep” means that everyone is still asleep and cannot be awakened.“They are all asleep and cannot be awakened.Can they really not be awakened?”When the Buddha heard what Kasyapa said, He then asked, “Why can’t these people be awakened?”Kasyapa replied, “Because they are deeply attached to their view of self.”
Each of them sticks to his own understanding.Practitioners must have a common understanding, which is to be mindful of impermanence and diligently move forward.
Every person must always be mindful of impermanence and diligently move forward, but these people did neither.What they had in their minds were afflictions and defilements; their minds were full of ignorance and afflictions.The defilements of afflictions covered their minds.Though they stayed asleep and could not awaken and were further covered by afflictions, the Buddha was still compassionate.
So, He asked Kasyapa again, “If this is so, what can we do?”Kasyapa then said, “These people have such unwholesome practices.They do not have any roots of goodness at all.”I feel Venerable Kasyapa was very brave to give this response to the Buddha in front of everyone, saying that since they had no roots of goodness how could they possibly be diligent?Because they had limited capabilities and wisdom, they retained nothing, yet had a lot of pride.These indolent people had no roots of goodness or faith, so how could they become diligent?
Venerable Kasyapa said,. “Only after feeling a sense of remorse will they want to become diligent.”After the Buddha heard this, He replied, “Indeed, indeed.”
The Buddha admitted this fact and said, “Indeed, Kasyapa you are not wrong.These people are very indolent, with very little roots of goodness and faith.People easily form aspirations but find it hard to persevere.I agree with your views that these people are unable to nurture their roots of goodness and faith.I agree sentient beings are hard to transform.But those who attained human form are precious, so Kasyapa, you must still persevere in teaching all sentient beings.”Thus the Buddha taught Kasyapa with compassion.
I often think about why [this is so].How long will it take for our minds to awaken; to for us to become enlightened beings and awaken ourselves and others?If we cannot awaken ourselves, how can we awaken others?The Buddha faced myriads of sentient beings and from this story alone, we realize that even in His lifetime, transforming sentient beings was very difficult.
Even right before He was to teach the Lotus Sutra, Kasyapa still brought up those people’s indolence and lack of remorse.As the Buddha was about to enter Parinirvana, Ananda asked, “Venerable Buddha, after You enter Parinirvana, what do we do with the [evil-natured] bhiksus who are so hard to tame?”The Buddha sadly replied, “Be compassionate and counsel them often.If they cannot be taught, give up and let them be.”For those with limited capabilities and wisdom, the Buddha said to let them go.
If they cannot accept compassionate teachings, let them be.Otherwise, what can be done?This is very sad.
In the Buddha’s time, there was a limit to how much He could do, to say nothing of what we can do now.So, “those of limited capabilities and wisdom have retained nothing but arrogance.”
Everyone, think about this for a moment “They are attached to listening, but not seeking the truth”. Indeed, they listen to the teachings, but they need to listen, contemplate and practice. They have listened, but have they contemplated? Have they diligently put it into practice, or are they merely listening?
So, we must have faith tin the Buddha. “The Buddha gave great teachings [to lead them] back to the One Reality”. These great teachings are the Lotus Sutra. He had given many provisional teachings over the past 40-plus years. Now, at this point, He returned to the One Vehicle. So, “The Buddha gave great teachings [to lead them] back to the One Reality”. This is the One True Vehicle.
Everyone, sometimes we may feel helpless and tired. But if we think of how hard the Buddha worked, we cannot feel tired. “For Buddha’s teachings and for sentient beings,” we still must diligently practice and fulfill our duty to help everyone understand the Dharma.
We already spoke of the previous sutra passage. To remind everyone again, the Buddha called on Sariputra, “You and others should single-mindedly believe and understand, accept and uphold the words of the Buddha”. He still very sincerely hoped that everyone could be awakened and single-mindedly believe and understand, accept and uphold the words of the Buddha.
Sariputra, you and the others should single-mindedly believe and understand, accept and uphold the words of the Buddha. In the words of all Buddhas, the Tathagatas, there is nothing false. There are no other vehicles; there is only the One Buddha Vehicle.
The Buddha said to everyone, “In the words of all Buddhas, the Tathagatas, there is nothing false”. The words of all past Buddhas were True Dharma. There was nothing false in Their teachings. “There are no other vehicles; there is only the One Buddha Vehicle”, which teaches everyone the way to Buddhahood. They hoped everyone would return to their pure intrinsic nature. This teaching helped everyone understand that the Dharma is in everything. It is intrinsic to us, but we are still covered by sleep, so we are indolent ignorant and remorseless. If we seek knowledge and awakening, we must learn to be remorseful.
If everyone else is diligent, how can we be indolent? We must all have this sense of vigilance. We must be earnest and diligent; we must not stay in bed. “hearing the bell, afflictions are alleviated, wisdom grows and Bodhi arises”. When we hear the [morning] bell, it is the time to awaken our wisdom. We must seek to develop wisdom. So, in his section of the sutra, the Buddha earnestly hopes that everyone will have faith and understanding. We really must read and recite, accept and uphold, and have faith and understanding that every word of His teaching is true.
Indeed, impermanence is also true. That our lives will come to an end is also true, so why haven’t we all awakened? This is why the Buddha persisted. Not only did He teach the Dharma once in prose, He also repeated it in verse.
Thus, the sutra again states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”.
After the Buddha spoke, He feared that people might forget it or not understand it, so He repeated the teachings in verse form. He said, “Bhiksus and bhiksunis may harbor overbearing arrogance. Upasakas may have self-arrogance and upasikas may lack faith”.
There are the disciples of the fourfold assembly. These verses restated the teachings He gave earlier about sentient beings who did not know, understand, or have faith; they were overbearingly arrogant and 5000 of them even left [the assembly]. When we read this passage of the sutra, we should recall the meaning of the passage taught earlier.
Let us first look at those who “may harbor overbearing arrogance”, claim to have attained what they have not. We all know about them. Furthermore, thought they have not attained the teachings of the supreme vehicle, they believe that they have. They have not realized the principles of the supreme vehicle but claim that they have.
Indeed, when [listening] to the Buddha-Dharma, Hearers and Solitary Realizers stop before they even take stop before they even take a single step on the Bodhisattva-path. They think, “I do not need to go among people. I just want to awaken myself, so they think they have already accomplished this. They “have not attained the teachings of the supreme vehicle”, have not gone on to the next stage, but they think they have already reached it. So, they “claim to have attained [it] .They have not realized the principles of the supreme vehicle but claim that they have” They all thought they had realized it. Some upasakas have self-arrogance. This kind of self-arrogance means that they “believe they have surpassed others”. This arrogance leads people to assume they know more than everyone else. Regarding worldly matters, they also think they are smarter than others. When listening to the Dharma, they think they understand more than anyone else. Believing this, they think they have surpassed others, so they are proud and arrogant. Conceited and egotistic, they are haughty toward others. These people have “self-arrogance”.
Upasakas may have self-arrogance: Those with self-arrogance see themselves as superior to others. They are conceited and egotistical and haughty toward others. Based on their belief in their own abilities, they bully and humiliate others.
These people, “based on their belief” that they can do and understand everything, bully and humiliate others. They think they understand many things, so they bully others. I their mundane life, they think, “I have money, power and knowledge.I have so much.” People like this believe they possess everything. They think, “The Buddha-Dharma is so simple, I understand it as soon as I hear it.” So, they become more conceited and start pushing around other people. We all must know that we study the Buddha’s Way to broaden our minds, not to narrow it. Our minds must be broad and our thoughts must be pure. Then we can be accepting of more people. But lay practitioners are constantly competing with others, so their sense of ownership is very strong. Believing they possess everything, they look down on others. This is “self-arrogance”. “The seven kinds of pride and eight kinds of arrogance are all due to our ignorance.” “Upasikas may lack faith”. Among the female lay practitioners, [some had] deviant views and many doubts.
Initially, during the Buddha’s lifetime, there were many heretical practices. Whatever these teachings were, they were unable to fully understand them, so they had many doubts. When they accepted the Buddha’s teachings, they could not fully forget those other practices so they could not focus on the Right Faith. “Those with deviant views have many doubts. Thus, when they encounter the Right Dharma,” they could not give rise to faith in Right Views. They could not believe in Right Views.
Upasikas may lack faith: Those with deviant views have many doubts. Thus when they encounter the Right Dharma, they cannot give rise to faith in Right Views. So, they become distressed. This is the affliction of lacking faith.
Take what we are doing now as an example. We are promoting ways to eliminate superstitions, so people will have proper beliefs and not kill living beings to make offerings to spirit or burn joss money as an offering. Some people are wise, so they hear this and think, “Indeed, we do not have to kill living beings.” Isn’t it very contradictory to kill in order to pray [for good fortune]? Is this a good thing to do? As for burning joss money, if doing so can bring blessings and peace, then the person who sells them could just stop selling them to people and burn them himself for great blessings and peace. Is this possible?
Some people say, “If I do not burn joss money. I will not feel at ease, but I will burn less.” [First] burn less, then later do not burn any. I do not know when people will finally believe that there is no need to burn joss money. If that happens, they have Right Faith. Because they are confused by deluded beliefs, they develop afflictions of lacking faith. Previously, in the Water Repentance lectures, I mentioned many afflictions, including afflictions that arise from our daily living. Such afflictions are numerous.
Everyone, to truly learn the Buddha’s Way, we must diligently make progress. We cannot be indolent, connot succumb to the hindrance of sleep again, and cannot lack remorse. We must always be vigilant of ourselves. In this impermanent life, the fragmentary samsara of our lifetimes, who knows how long we have to live. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛開大機顯大法，小根智空腹高心，執著聲教不求真，佛開大教獨存實。
⊙「舍利弗！汝等當一心信解，受持佛語！諸佛如來言無虛妄，無有餘乘，唯一佛乘。」《法華經方便品第二》
⊙「爾時，世尊欲重宣此義，而說偈言」《法華經方便品第二》
⊙「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」《法華經方便品第二》
⊙有懷增上慢：增上慢者，未得謂得也。謂未得上乘之法，自謂已得。未證上乘之理，自謂已證也。
⊙優婆塞我慢：我慢者，恃己超越他人。自高自大，傲慢他人。謂倚恃己之所能，欺凌於他也。
⊙優婆夷不信：邪見多疑，於諸正法不生正見信心，因而惱亂，是名不信隨煩惱。
【證嚴上人開示】
常常這麼想，明明真空不變，妙有常住。但是，佛法要將真空妙有，落實於人人的心，談何容易啊！佛陀，「佛開大機顯大法」，但是「小根智空腹高心」，只是「執著聲教不求真」，「佛開大教獨存實」。
佛開大機顯大法
小根智空腹高心
執著聲教不求真
佛開大教獨存實
佛陀為眾生是這麼盡心，一直希望人人能夠成就，將真空不變，妙有常住的道理，要讓我們人人能體會，能瞭解。卻是，我們眾生凡夫，凡夫心多起伏，一下子就發心精進，短時間內，很快又退失精進的熱情，很快就退了。所以眾生永遠都是迷愚的眾生，就是迷茫中，愚而不智，沒有智慧。
明明我們都知道，無常在我們的周圍，我們要時時，「如救頭燃」的心情，就如頭髮著火，要趕緊伸手滅火。但是我們眾生凡夫，明知無常在我們的周圍，好像火著在我們的頭一樣，不懂得及時趕緊把握，這不會自救的人，要怎麼辦呢？這是佛陀非常的感嘆，無奈眾生還是小根智，自我停留於小根智中。意思就是說，短暫的根，很短，善根很短，智慧很少。
所以這種沒有善根，也沒有智慧的人，那就是「空腹高心」。肚子裡什麼都沒有，佛法，聽了就漏過了，法都沒有留於心，但是自己的心很貢高，這就是叫做「增上慢」人。這種增上慢，未得謂得，這種人叫做小根智。小根的智，即使知，也無法要再往前前進，何況還有很多不知道、不懂的人，聽都還聽不懂，但是自以為全都得很多了。
佛在世時，有一天，迦葉尊者打坐後，向佛頂禮膜拜。佛陀見到迦葉來了，在講堂中，他也是來坐著。佛陀就說：「迦葉，我已經這麼久以來，向這些僧眾說很多話。來，迦葉，你應該代替我，向這些僧眾來說法。」迦葉尊者很虔誠，向佛陀雙手合掌，虔誠向佛說：「佛陀，我沒辦法。」佛陀問他：「為什麼？你已經瞭解我的法這麼多了，你能夠代替我，向大家說我說的法。」迦葉尊者說：「沒辦法。因為這些比丘是難可教授。」
我看到這段文，我自己的心也嚇一跳！為何佛在世時，佛陀長時間在向大家說法，佛陀的大弟子迦葉，是僧團中的領導者，佛陀請他來向大家說話，竟然迦葉尊者，對這些人已經沒信心了？
佛陀問他理由何在？迦葉尊者就說：「因為這些人，懈怠之心，時時起動，向他說法，受短暫的法，很快的懈怠之心就又起動起來。所以，這些人是退失善法，很快就善法退失掉，而且無慚愧。這種愚癡無智的人，他已經受到睡眠蓋覆。」睡眠蓋覆，就是說大家都還在睡，叫不醒。大家都還在睡，叫不醒。真的叫不醒嗎？
佛陀聽到迦葉這樣說，佛陀就又說：「這些叫不醒的人，是為什麼呢？」迦葉就回答說：「因為他深著我見。」每一個人都是回歸自我的見解，來修行應該要共同一個見解，那就是念無常，勤精進。人人應該要時時念無常，人人應該要勤精進。但是，這些人已經沒有了。所具足的，人人的內心都是具煩惱、垢穢，滿心都是無明，都是煩惱，煩惱的垢穢覆蔽了他的心。在睡眠不醒，又再煩惱覆蔽的這種人。
佛陀還是慈悲，又再向迦葉問：「若是如此，又有何方法？」迦葉就說：「這些人，如是等，這些人種種不善的惡法，這些人一點善根都沒有。」感覺迦葉尊者也是很勇敢，向佛陀在眾人的面前，就是這樣的回答，說：「沒有善根，何況要他如何精進呢？因為小根小智，大家的肚子裡都是空空的，但是，心很高傲，像這樣的人懈怠，沒有一點的善根、信根，他是要如何精進呢？」
迦葉尊者又是說：「要有慚愧的心，才有精進的念。」佛陀聽了之後回答：「如是，如是。」佛陀已經承認了，「是啊！迦葉你所說的沒有錯，這些人就是這麼懈怠，善根很少，信根很短，人人都是發心容易，恆心很難。我同意你的看法，這些人就是無法培養他的善根與信心的人。我同意眾生難度，不過，難得人身，迦葉，還是要用不退心，來看待一切的眾生。」佛陀還是用慈悲心來教育迦葉。
有時候會常常這樣想，為什麼呢？到底人心要到何時才能覺有情，能夠覺悟，做一位覺悟的人，自覺覺他。自己若不能覺，如何能覺他呢？佛陀雖然面對著芸芸眾生，光是這一段故事，我們就能體會到佛陀時代，度眾生也是很辛苦。一直到將要講《法華經》之前，迦葉尊者還是提起了這些人懈怠，無慚愧心。
一直到佛將入滅之時，阿難問說：「佛啊！您若是入滅之後，這些六群比丘如此難調伏，我們要怎麼辦？」佛陀很無奈地回答一句話，說：「慈悲，多勸他。若是教不來，就放棄，隨他去。」這種小根智的人，佛陀就是說隨他去。你慈悲教他，教不聽，就是由他去。(否則)要怎麼辦？這是多麼的無奈啊！
佛陀的時代，有這麼多佛的無奈，何況現在這個時代呢？所以「小根智空腹高心」，大家稍微想想看。「執著聲教不求真」。聽啊，聽啊，我聽經。但是聞、思、修，有聽，有在思考嗎？有身體力行，勤精進嗎？或者只是聽而已？
所以，佛，我們要相信佛，「佛開大教獨存實」，開此大教，那就是《法華經》。說很多很多，過去四十多年間的權教，其實到現在就是回歸一乘，所以「佛開大教獨存實」，就是一實乘。
各位，有時會感到無奈，很累。若想到佛陀那麼辛苦，不能累，「為佛教，為眾生」，還是要精進，還是要將法，盡責任讓大家瞭解。
所以，前面經文已經說了，佛陀又再提醒大家，所以叫：「舍利弗！汝等當一心信解，受持佛語。」還是那麼殷切的希望，希望人人能夠醒悟過來，一心信解，受持佛語。
舍利弗
汝等當一心信解
受持佛語
諸佛如來
言無虛妄
無有餘乘
唯一佛乘
《法華經方便品第二》
佛陀向大家說，「諸佛如來言無虛妄」。過去的諸佛，說的話都是真實法，說的法沒有一項是虛的，「無有餘乘，唯一佛乘」，就是要教人人能夠成佛之法，希望人人回歸自己清淨的本性，這種的方法，讓大家能瞭解。
其實，法外無法，因為人人本具。只是我們還在睡眠蓋覆之中，懈怠，無知，無有慚愧心。若能懂得求知，求覺，自己要提起慚愧之心——大家在精進，我們怎麼能懈怠呢？人人要有這分的警覺。
我們應該要勤精進，不要整個人身都在床舖上，我們應該「聞鐘聲，煩惱輕，智慧長，菩提生」。能夠聽到鐘聲，就是要啟發我們的智慧時，智慧要自己求。
所以佛陀在這段（經）文，是非常的殷切，希望人人要信解。真的要讀誦、受持，要信解，相信佛所說的法，句句是真。其實，無常也是真，人生生命何時會結束，這也是真。大家為何不覺醒呢？所以佛陀還是鍥而不捨。不只是長行文，這樣說過一次就好，又再用偈文重複，所以經文再說，「爾時，世尊欲重宣此義，而說偈言」
爾時
世尊欲重宣此義
而說偈言
《法華經方便品第二》
佛陀這樣說過，恐怕人人又是忘記了，或者是不理解，所以又重複，用偈的方式再重說，說：「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」
比丘比丘尼
有懷增上慢
優婆塞我慢
優婆夷不信
《法華經方便品第二》
這就是四眾弟子。重複這段（偈）文，是前面佛陀所說的，眾生不知、不解、不信，這種的增上慢人，甚至五千人退席。我們看到這段（經）文，應該就能有這個回憶，前面（經）文的大意。
所以我們先來看，「有懷增上慢」。增上慢者，就是未得謂得之人。我們大家都知道了。而且，未得上乘之法，自以為已得；未證上乘之理，自謂已證。
有懷增上慢：
增上慢者
未得謂得也
謂未得上乘之法
自謂已得
未證上乘之理
自謂已證也
其實，佛所說的法，對聲聞乘、緣覺乘，其實，真的教菩薩法，他還未起步就開始停滯，他認為：我不必再入人群，我就是獨善其身就好，所以我已經都得了。這種「未得上乘之法」，真的再更上一乘，但是他還未上去，就以為得。所以「自謂已得」。「未證上乘之理，自謂已證。」都自己認為我證了。
若是優婆塞那個我慢，優婆塞的我慢，「我慢」就是，「恃己超越他人」，這種自大，以為我比別人都懂得多。在世俗，也是覺得我比別人較聰明；聞法，覺得我比別人懂更多。這種「恃」，以為自己已超越他人，重自己超越他人，所以傲慢。大家會高自大，所以傲慢他人，這種人，叫做「我慢」。
優婆塞我慢：
我慢者
恃己超越他人
自高自大
傲慢他人
謂倚恃己之所能
欺凌於他也
這些人就是「倚恃」，靠自己全都會，全都懂，這種欺凌於他，以為自己懂很多，所以都欺負別人。在世俗的生活中，我有錢，我有勢，我有學問，我有……很多很多。像這樣的人，他以為我擁有一切。這簡單的佛法，我聽了就瞭解，所以，他對自己愈來愈貢高，對別人就是很欺壓。
我們應該要知道，學佛就是要如何，開啟我們的大心，不是縮小我們的心胸。心要寬，念要純，我們才能容納更多人。卻是在家居士，他在社會這樣在爭，所以佔有欲很重，以為自己擁有一切，所以他看不起別人，這叫做「我慢」。「七驕八慢」，這全都是在人的無明之中。
「優婆夷不信」。就是在家的女眾，就是邪見多疑。當初佛世時，有很多外道教，到底哪一種教，他通通無法瞭解，全都是半信半疑。至佛法時，接受佛教，無法完全去除那種複雜的宗教，專心正信，還是沒辦法，所以「邪見多疑，於諸正法不生正見的信心」。不敢生正見的信心。
優婆夷不信：
邪見多疑
於諸正法
不生正見信心
因而惱亂
是名不信隨煩惱
就如我們現在，一直在推動說要破迷信，大家要正信，不要殺生來「普門口」啦！不要燒金紙。有的人，有智慧的人聽到，「喔，對喔，不一定要殺生。」這很矛盾，殺生，才來拜門口，這樣是好事情嗎？燒金紙，燒金紙若是能得富、得平安，賣金紙的人，他都別賣別人，自己燒就好了，這樣是大富、大平安。可能嗎？但是，有的人說：「我若不燒金紙，心不安。燒少一點。」少一點，以後就不燒，不知等到何時才能相信，不用燒金紙？若能如此，叫做正信，因為這些迷信惱亂了心，這叫做不信的隨煩惱。
以前講《法譬如水》，很多的煩惱，我們都提起過，甚至「隨煩惱」，伴隨著我們日常生活，這種煩惱很多。
各位，我們真正學佛，我們應該要能勤精進，不要懈怠，不要再受睡眠將我們蓋覆，不要無慚愧之心。我們要時時自我警覺，無常人生，我們一輩子的分段生死，這段人生到底還有多久？所以人人應該要多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Arrogance to Believe in the Buddha (除驕慢 信佛語)
Date: June. 11. 2014
I often think it is clear that true emptiness is unchanging and wondrous existence is ever-abiding, but for the Dharma to instill true emptiness and wondrous existence in people’s minds is not easy.
“The Buddha created a great opportunity to reveal the great Dharma. But those of limited capabilities and wisdom retained nothing but arrogance. They were attached to listening, but not to seeking the truth. So, the Buddha gave great teachings [to lead them] back to the One Reality.”
The Buddha did His best for sentient beings, hoping we can all perfect our spiritual practice. He [taught us] the principles of unchanging emptiness and everlasting existence so we could all experience and understand them. However, we are ordinary people with ordinary minds that constantly fluctuate. We quickly aspire to diligently practice, but soon after, we lose enthusiasm for moving forward and quickly regress. So, we sentient beings remain deluded. In the midst of our confusion, we remain foolish and unwise; we lack wisdom. We clearly know that impermanence may strike at any time and that we must always feel the urgency we would if there was a fire burning on our head and we had to quickly put it out. However, we ordinary people, thought aware that impermanence is all around us, as if our hair were already on fire, still do not know we must do something quickly. If people do not even try to save themselves, what can be done? The Buddha already felt for us, but sadly, we sentient beings remained limited in our spiritual capabilities and wisdom. This means that we have short, temporary roots. Our roots of goodness are superficial and we have very little wisdom.
So, people with neither roots of goodness nor wisdom, “retain nothing but arrogance.” These people had retained nothing. The Buddha-Dharma they heard leaked out; none of it remained in their minds. Yet they were still very conceited. They were people with “overbearing arrogance” who claimed to have attained what they had not. These people had limited capabilities and wisdom. Even if they knew what to do, they could not move forward at all. Moreover, there are many people who do not know and cannot understand. They cannot understand the teachings they hear, but they think that they have attained much.
In the Buddha’s lifetime, one day, Kasyapa, after sitting in meditation, went to prostrate and pay respect to the Buddha. The Buddha saw Kasyapa come into the lecture hall and sit down, so He said, “Kasyapa, for a very long time I have given the Sangha many teachings. Now Kasyapa, you should teach them the Dharma in my place.”
Venerable Kasyapa very reverently [faced] the Buddha with his palms together and said, “Venerable Buddha, I cannot to do it.” The Buddha asked him, “Why? You already understand so much of my Dharma. You can take my place and give my teachings to everyone.” Venerable Kasyapa said, “I cannot, because these bhiksus are difficult to teach.” When I read this story, I was shocked. During the Buddha’s lifetime, He taught the Dharma for a long time. And Kasyapa, was a senior disciple, a leader among the Sangha.
But when the Buddha asked him to teach, Kasyapa already had no confidence in them.
Then the Buddha asked him why, Venerable Kasyapa said, “Because these people often give rise to a mindset of indolence.When You teach, they may accept it temporarily.But soon after, they give rise to indolence, so they quickly [regress in their practice]; they quickly lose the virtuous Dharma.Yet the feel no remorse.These foolish people without wisdom are hindered by sleep.”
“Hindered by sleep” means that everyone is still asleep and cannot be awakened.“They are all asleep and cannot be awakened.Can they really not be awakened?”When the Buddha heard what Kasyapa said, He then asked, “Why can’t these people be awakened?”Kasyapa replied, “Because they are deeply attached to their view of self.”
Each of them sticks to his own understanding.Practitioners must have a common understanding, which is to be mindful of impermanence and diligently move forward.
Every person must always be mindful of impermanence and diligently move forward, but these people did neither.What they had in their minds were afflictions and defilements; their minds were full of ignorance and afflictions.The defilements of afflictions covered their minds.Though they stayed asleep and could not awaken and were further covered by afflictions, the Buddha was still compassionate.
So, He asked Kasyapa again, “If this is so, what can we do?”Kasyapa then said, “These people have such unwholesome practices.They do not have any roots of goodness at all.”I feel Venerable Kasyapa was very brave to give this response to the Buddha in front of everyone, saying that since they had no roots of goodness how could they possibly be diligent?Because they had limited capabilities and wisdom, they retained nothing, yet had a lot of pride.These indolent people had no roots of goodness or faith, so how could they become diligent?
Venerable Kasyapa said,. “Only after feeling a sense of remorse will they want to become diligent.”After the Buddha heard this, He replied, “Indeed, indeed.”
The Buddha admitted this fact and said, “Indeed, Kasyapa you are not wrong.These people are very indolent, with very little roots of goodness and faith.People easily form aspirations but find it hard to persevere.I agree with your views that these people are unable to nurture their roots of goodness and faith.I agree sentient beings are hard to transform.But those who attained human form are precious, so Kasyapa, you must still persevere in teaching all sentient beings.”Thus the Buddha taught Kasyapa with compassion.
I often think about why [this is so].How long will it take for our minds to awaken; to for us to become enlightened beings and awaken ourselves and others?If we cannot awaken ourselves, how can we awaken others?The Buddha faced myriads of sentient beings and from this story alone, we realize that even in His lifetime, transforming sentient beings was very difficult.
Even right before He was to teach the Lotus Sutra, Kasyapa still brought up those people’s indolence and lack of remorse.As the Buddha was about to enter Parinirvana, Ananda asked, “Venerable Buddha, after You enter Parinirvana, what do we do with the [evil-natured] bhiksus who are so hard to tame?”The Buddha sadly replied, “Be compassionate and counsel them often.If they cannot be taught, give up and let them be.”For those with limited capabilities and wisdom, the Buddha said to let them go.
If they cannot accept compassionate teachings, let them be.Otherwise, what can be done?This is very sad.
In the Buddha’s time, there was a limit to how much He could do, to say nothing of what we can do now.So, “those of limited capabilities and wisdom have retained nothing but arrogance.”
Everyone, think about this for a moment “They are attached to listening, but not seeking the truth”. Indeed, they listen to the teachings, but they need to listen, contemplate and practice. They have listened, but have they contemplated? Have they diligently put it into practice, or are they merely listening?
So, we must have faith tin the Buddha. “The Buddha gave great teachings [to lead them] back to the One Reality”. These great teachings are the Lotus Sutra. He had given many provisional teachings over the past 40-plus years. Now, at this point, He returned to the One Vehicle. So, “The Buddha gave great teachings [to lead them] back to the One Reality”. This is the One True Vehicle.
Everyone, sometimes we may feel helpless and tired. But if we think of how hard the Buddha worked, we cannot feel tired. “For Buddha’s teachings and for sentient beings,” we still must diligently practice and fulfill our duty to help everyone understand the Dharma.
We already spoke of the previous sutra passage. To remind everyone again, the Buddha called on Sariputra, “You and others should single-mindedly believe and understand, accept and uphold the words of the Buddha”. He still very sincerely hoped that everyone could be awakened and single-mindedly believe and understand, accept and uphold the words of the Buddha.
Sariputra, you and the others should single-mindedly believe and understand, accept and uphold the words of the Buddha. In the words of all Buddhas, the Tathagatas, there is nothing false. There are no other vehicles; there is only the One Buddha Vehicle.
The Buddha said to everyone, “In the words of all Buddhas, the Tathagatas, there is nothing false”. The words of all past Buddhas were True Dharma. There was nothing false in Their teachings. “There are no other vehicles; there is only the One Buddha Vehicle”, which teaches everyone the way to Buddhahood. They hoped everyone would return to their pure intrinsic nature. This teaching helped everyone understand that the Dharma is in everything. It is intrinsic to us, but we are still covered by sleep, so we are indolent ignorant and remorseless. If we seek knowledge and awakening, we must learn to be remorseful.
If everyone else is diligent, how can we be indolent? We must all have this sense of vigilance. We must be earnest and diligent; we must not stay in bed. “hearing the bell, afflictions are alleviated, wisdom grows and Bodhi arises”. When we hear the [morning] bell, it is the time to awaken our wisdom. We must seek to develop wisdom. So, in his section of the sutra, the Buddha earnestly hopes that everyone will have faith and understanding. We really must read and recite, accept and uphold, and have faith and understanding that every word of His teaching is true.
Indeed, impermanence is also true. That our lives will come to an end is also true, so why haven’t we all awakened? This is why the Buddha persisted. Not only did He teach the Dharma once in prose, He also repeated it in verse.
Thus, the sutra again states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”.
After the Buddha spoke, He feared that people might forget it or not understand it, so He repeated the teachings in verse form. He said, “Bhiksus and bhiksunis may harbor overbearing arrogance. Upasakas may have self-arrogance and upasikas may lack faith”.
There are the disciples of the fourfold assembly. These verses restated the teachings He gave earlier about sentient beings who did not know, understand, or have faith; they were overbearingly arrogant and 5000 of them even left [the assembly]. When we read this passage of the sutra, we should recall the meaning of the passage taught earlier.
Let us first look at those who “may harbor overbearing arrogance”, claim to have attained what they have not. We all know about them. Furthermore, thought they have not attained the teachings of the supreme vehicle, they believe that they have. They have not realized the principles of the supreme vehicle but claim that they have.
Indeed, when [listening] to the Buddha-Dharma, Hearers and Solitary Realizers stop before they even take stop before they even take a single step on the Bodhisattva-path. They think, “I do not need to go among people. I just want to awaken myself, so they think they have already accomplished this. They “have not attained the teachings of the supreme vehicle”, have not gone on to the next stage, but they think they have already reached it. So, they “claim to have attained [it] .They have not realized the principles of the supreme vehicle but claim that they have” They all thought they had realized it. Some upasakas have self-arrogance. This kind of self-arrogance means that they “believe they have surpassed others”. This arrogance leads people to assume they know more than everyone else. Regarding worldly matters, they also think they are smarter than others. When listening to the Dharma, they think they understand more than anyone else. Believing this, they think they have surpassed others, so they are proud and arrogant. Conceited and egotistic, they are haughty toward others. These people have “self-arrogance”.
Upasakas may have self-arrogance: Those with self-arrogance see themselves as superior to others. They are conceited and egotistical and haughty toward others. Based on their belief in their own abilities, they bully and humiliate others.
These people, “based on their belief” that they can do and understand everything, bully and humiliate others. They think they understand many things, so they bully others. I their mundane life, they think, “I have money, power and knowledge.I have so much.” People like this believe they possess everything. They think, “The Buddha-Dharma is so simple, I understand it as soon as I hear it.” So, they become more conceited and start pushing around other people. We all must know that we study the Buddha’s Way to broaden our minds, not to narrow it. Our minds must be broad and our thoughts must be pure. Then we can be accepting of more people. But lay practitioners are constantly competing with others, so their sense of ownership is very strong. Believing they possess everything, they look down on others. This is “self-arrogance”. “The seven kinds of pride and eight kinds of arrogance are all due to our ignorance.” “Upasikas may lack faith”. Among the female lay practitioners, [some had] deviant views and many doubts.
Initially, during the Buddha’s lifetime, there were many heretical practices. Whatever these teachings were, they were unable to fully understand them, so they had many doubts. When they accepted the Buddha’s teachings, they could not fully forget those other practices so they could not focus on the Right Faith. “Those with deviant views have many doubts. Thus, when they encounter the Right Dharma,” they could not give rise to faith in Right Views. They could not believe in Right Views.
Upasikas may lack faith: Those with deviant views have many doubts. Thus when they encounter the Right Dharma, they cannot give rise to faith in Right Views. So, they become distressed. This is the affliction of lacking faith.
Take what we are doing now as an example. We are promoting ways to eliminate superstitions, so people will have proper beliefs and not kill living beings to make offerings to spirit or burn joss money as an offering. Some people are wise, so they hear this and think, “Indeed, we do not have to kill living beings.” Isn’t it very contradictory to kill in order to pray [for good fortune]? Is this a good thing to do? As for burning joss money, if doing so can bring blessings and peace, then the person who sells them could just stop selling them to people and burn them himself for great blessings and peace. Is this possible?
Some people say, “If I do not burn joss money. I will not feel at ease, but I will burn less.” [First] burn less, then later do not burn any. I do not know when people will finally believe that there is no need to burn joss money. If that happens, they have Right Faith. Because they are confused by deluded beliefs, they develop afflictions of lacking faith. Previously, in the Water Repentance lectures, I mentioned many afflictions, including afflictions that arise from our daily living. Such afflictions are numerous.
Everyone, to truly learn the Buddha’s Way, we must diligently make progress. We cannot be indolent, connot succumb to the hindrance of sleep again, and cannot lack remorse. We must always be vigilant of ourselves. In this impermanent life, the fragmentary samsara of our lifetimes, who knows how long we have to live. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment