20140612《靜思妙蓮華》一念守志殷勤受法（第325集）
⊙聽法認真勤受持，一念守志聞思修，切莫疑法自障礙，莫效五千退席人。
⊙「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》
⊙「如是四眾等，其數有五千，不自見其過，於戒有缺漏，護惜其瑕疵，是小智已出。」《法華經方便品第二》
⊙一、發起眾：如靈山會眾中，因舍利弗三請，而發起佛暢本懷之說，擊揚發動，成就靈山會，即稱為發起眾。
⊙二、當機眾：時座之當機眾也。如諸聲聞，正聞本經得證悟之得益者。
三、影響眾：如文殊、觀音等來自他方，助佛教化娑婆眾生，莊嚴釋迦佛法座者，是謂影響眾。
⊙四、結緣眾：薄福眾生，今無證悟之益，而結見佛聞法之因緣，但作未來得道之因緣者。
【證嚴上人開示】
聽法認真勤受持
一念守志聞思修
切莫疑法自障礙
莫效五千退席人
世間，人間需要宗教，宗教各有所宗，各有所法，每一個宗教都有其教法。佛法，我們要用心聽聞佛法，聽法要認真，認真勤受持，不要只是聽一下，「有，我有聽」。聽，是不是有入呢？是用心認真聽，或者是隨意聽？人身難得，正法難聞，所以聽法一定要認真，之後，就是要勤，勤精進，勤受持，如此，法，我們聽了，才能成為我們的法。所以我們要用心認真，勤受持。
我們「一念守志聞思修」，既然選擇這樣的宗教，我們聽法之後，好好受持，要用一念心。「守志奉道，其道甚大」，那就是說一念心。我們若能專心、專念，守在我們的志願，若如此，學佛才真正能，接近佛的真教法。所以「一念守志聞思修」，聽了之後，好好去思考法，此法對我們有受用嗎？有，有受用，我們就將此法，成為我們日常生活中，待人接物，這才是真正聽法受用。當然，要思考過，正確的法，我們來用，我們來精進。
「切莫疑法自障礙」，不要懷疑。一方面在聽法，一方面心就開始在懷疑，這樣法無法入心。就如石頭上潑水，太陽一照，馬上就乾了，乾石無法吸水。所以，我們必定要信。每天都與大家談「信」，我們要信受奉行，我們若不相信法，若如此，我們就會起疑，就是「自障礙」。
不可以，「莫效五千退席人」，我們必定不可，去學那五千位退席人，否則我們真的是可惜，人生也是浪費了時間，在此聽法。所以，要聽法就要用心認真。人生無常，這個無常人生，生命有多長都不知道，所以我們一定要及時把握。
前面佛陀開始長行文講完了，佛陀為了要讓大家用心聽法，要加強人的記憶，所以講過之後，重要的再重複，加強人人的記憶，所以佛陀就再次，用偈文再重述。
所以前面就是說，「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」這是不是昨天大家聽過了。
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》
接下來這段（偈）文，就再說「如是四眾等」。
如是四眾等
其數有五千
不自見其過
於戒有缺漏
護惜其瑕疵
是小智已出
《法華經方便品第二》
比丘、比丘尼、優婆塞、優婆夷，這是人間學佛，佛的弟子，這叫做四眾弟子。除了四眾，後面再解釋，「其數有五千，不自見其過」，有五千人「不自見其過」，自己不知道有過失，所以這些「五千」，就是指退席的人。在這期間，佛陀開始要說，五千人（退席），就是四眾弟子。這種「不自見其過」，他也不知道這樣，他有過失。
第一，不尊佛、不重法，尤其是不重自己。一個修行學道者，發心修行，卻是不懂得自愛，不知道修行需要法，法由佛來教。佛陀開始的教法，他就不尊重，那這不就是不尊佛，不重法，也不重自己？所以這是「不自見其過」。
這樣的過失，這五千人，因為他是「增上慢」。他有很充分的理由，說：「我都知道了，我都懂了。」他有很充分的理由，不覺得聽法半途離開，這樣的過失，是自己的損失，他沒感覺。
所以「於戒有缺漏」，這樣的人，就是欠缺守戒奉道之心，所以有缺，有漏失。真正的戒法教育，在他的心，已經漏失掉了，所以「於戒有缺漏」。
「護惜其瑕疵，是小智已出」。這就是說這些，「護惜其瑕疵」這些人，他的錯，他根本就不知道，所以他還是覆蓋著，哪怕心裡會感覺到，有一點不好意思，不過他有很充分理由，自我解釋，所以這就是覆蓋。覆藏過失，無慚愧，無懺悔心之人，這叫做「護惜其瑕疵」。
「是小智已出」。這些小智，「小智」的意思，就是不是很有智慧的人，就是小聰明的人，「知道，知道，我懂，我瞭解。」沒有透徹瞭解，他說瞭解，其實心中還是空的，但是自以為是很高，這種叫做小智之人。這種叫做未得謂得之人，這些增上慢人，五千人已經出去了。這是在描述五千人退席，又再重述一次。
現在要說「四眾」，除了出家、在家，出家二眾、在家二眾以外，還有現在坐在佛的面前，將要聽佛說微妙法，法華會上的這一群人，這個「四眾」。
這「四眾」有四項，第一叫做「發起眾」。「發起眾」，五千人退席，所留下來的人，還是有「四眾、發起眾在靈山會中，因為舍利弗他能「三請」，所以才能發揚出了，佛陀暢本懷之說。
其實《法華經》，就是佛他暢演本懷，也就是佛陀從成佛，那一刻開始，就一直想要說的，說出讓人人，啟發人人的愛心，讓人人能夠將愛心，回歸於清淨心，清淨心開發了，人人本具的佛性。所以這是佛陀從內心，一直要說的話。
一直到了靈山會，因緣具足，時間也差不多了，佛陀就是要說。但是來聽經的人，還是人心尚未整齊，不肯用心認真聽的人，心還有懷疑的人，或者是驕傲貢高的人，有很多雜念心在那個場地，在靈山會上。所以佛陀希望能夠較精一點，較精，較專，有這種一心一志的人，才能夠來受教育，受真實的妙法的教育，所以佛陀才說「三止」。
倘若這「一止」，舍利弗若沒有再請，佛陀就沒有講，《法華經》的機會。但是佛陀還有「二止」，「止！止！不(須)復說。」幸好還有舍利弗再請。但是佛陀仍看大家，還是在那種雜念心的觀念中，所以佛陀就「三止」。假如不是舍利弗再請法：「佛陀，請佛陀說法。」若非如此，我們今天也沒有，《法華經》可聽。
有因，一定要有緣，要有心來啟法。所以我們要感恩舍利弗的智慧，將佛陀的因啊，緣啊，契合得很好。
佛陀也很歡喜，幸好，否則佛陀就沒有機會，來宣說《法華經》，能夠暢佛的本懷。你們想，有機會說我們心所想要說的話，是多麼暢快的事情，多麼歡喜的事情啊！所以佛陀說是「暢演本懷」，盡所要說的話，盡量、盡心說出來。
所以「擊揚發動」，這時才開始發動起來。佛陀開始要說，大家開始能夠聽，這是很歡喜的事情，非常祥和，很痛快，歡喜的時刻，所以叫做「擊揚發動，成就靈山會」，「即稱為發起眾」。
發起眾，那就是舍利弗。有了這麼多的因緣，為了這麼多的人，所以叫做「眾」。一個人代表來請，來請求，因為有這麼多人想要聽。若沒有這麼多人想聽，只為了舍利弗，舍利弗也不敢這樣一請再請。就是有這麼多人，一心要請求佛說法，所以舍利弗他代表，所以叫做「發起眾」。
一、 發起眾
如靈山會眾中
因舍利弗三請
而發起
佛暢本懷之說
擊揚發動
成就靈山會
即稱為發起眾
第二就是「當機眾」。「當機」，就是當時在那個時候，佛陀已經排除了，那些增上慢(人)，五千退席的人，已經退席了，現在在這道場，正是佛陀要向他們說法的人，這些人正是要領受，佛陀教法的人，叫做「當機眾」，就是在座的人。如聲聞，正聞本經，得悟得益。聽到這本經之後，開始能夠覺悟，瞭解。
不只是人間，只有苦集滅道，不只是為了(知)苦，瞭解集苦的因緣，雖然大家下功夫，要如何滅除苦的根源，修行於道，不是到此為止。修行於道，這條路還有一條康莊大直道。不是到此為止，接下來的路更大、更直，那就是要行菩薩道。所以聽了之後，他能「證」，瞭解了，覺悟，知道現在開始要開啟大心，心要開大。能夠瞭解這種受益，瞭解之後能走入大直道，那就是菩薩道，這是「當機者」。就是佛陀所要對機的人，他能堪得接受大法的人，接受之後，也會發心發願的人，這叫做「當機眾」。
二、 當機眾
時座之當機眾也
如諸聲聞
正聞本經
得證悟之得益者
第三叫做「影響眾」。影響，那就是在此法華會上，有很多對此法，都已經早就通達了，就如文殊菩薩、觀世音菩薩等等，很多菩薩都從他方來的，他早就已經成佛了，現在來娑婆世界，名稱為菩薩。因為，娑婆世界，已經有一尊佛了，釋迦牟尼佛。他方世界已經成佛了，來要幫助釋迦佛度化眾生，所以他們還是以，菩薩的身分來幫助。
所以，如文殊、普賢等等菩薩，從他方來的，「助佛教化娑婆眾生」，來莊嚴釋迦佛的道場。釋迦佛這個法座上，若能有更多，來自他方的領導者，若如此，這娑婆世界靈山會上，這個道場會更莊嚴，所以這叫做「影響眾」。
三、 影響眾
如文殊、觀音等
來自他方
助佛教化娑婆眾生
莊嚴釋迦佛法座者
是謂影響眾
再來，第四種叫做「結緣眾」。「結緣眾」，那就是「薄福眾生」，也就是現在無證無悟之益，到現在還未證悟，還未受到利益的。雖然聽經，聽是聽，還未很瞭解，不過，他還是乖乖坐在那裡聽，這叫做「結緣眾」。這輩子雖然聽經無證、無悟，但是他還是有利益在未來，所以結一個緣，就是「結見佛聞法之因緣」，這就是「作未來得道之因緣」。
四、 結緣眾
薄福眾生
今無證悟之益
而結見佛聞法
之因緣
但作未來得道
之因緣者
我們現在不管聽懂、聽不懂，總是用心聽。這輩子無法很瞭解，不然我們也結一個來世的緣。所以，聽法總是有利益，現在無證無悟，但是聽法總有利益，所以我們一定要用心。這就是四種結緣眾。
所以希望各位菩薩，我們大家既然發心，我們不只是聽，聽了之後，我們必定要受用。聽法，若不認真，我們就無法殷勤受持。聽法要認真，不要懵懂中就讓它過去。我們一定要認真，要一心守志。既然學了，我們一定要，一心守志聞思修。
最近一直向大家提起，「切莫疑法自障礙」，不要自己障礙自己。更重要的提醒大家，「莫效五千退席人」。所以我們要一心一志，學而受用，如此才不空過人生。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Uphold the Dharma (一念守志 殷勤受法)
Date: June. 12. 2014
Earnestly listen to teachings and diligently uphold and practice them. Single-mindedly sustain vows and listen, contemplate and practice. Do not doubt the teachings and obstruct yourself. Do not be like the 5000 people who left.
This world needs religions teachings. Each religion has its own direction and doctrine, and its own teachings and methods. [To learn] the Buddha’s teachings, we must mindfully listen to the Dharma and diligently uphold and practice it. We cannot just listen briefly [and say,] “Yes, I have listened.” We listened, but has it penetrated our minds? Did we listen earnestly and mindfully? Or did we listen casually? Human form is hard to attain, and Right Dharma is difficult to encounter, so when we listen to the Dharma we must be earnest. Afterward, we must diligently make progress and accept and uphold the teachings. Only by doing so can the Dharma we hear be internalized. So, we must be mindful and earnestly accept and uphold it.
We “single-mindedly sustain vows and listen, contemplate and practice.” Since we chose to follow these particular religious teachings, after we listen to the Dharma, we must work to uphold and practice it. We must wholeheartedly “uphold the vows and follow the Way; then the Way is truly great.” This means that if we can be single-minded, if we can focus our minds and thoughts and uphold our vows, we are really learning the Buddha’s Way and can draw near to His true teachings. So, we must “single-mindedly sustain vows and listen, contemplate and practice.”
After listening to the teachings, we must carefully contemplate them. Is this Dharma useful to us? If it is useful, we will apply this Dharma in our daily living as we deal with people and matters. This is truly listening to and applying the Dharma. Of course, we have to contemplate it fist. If it is Right Dharma, we must apply it to diligently advance [in our practice]. “Do not doubt teachings and obstruct yourself.” We cannot have doubts. We should not doubt the Dharma as we listen to it because then we will not take it to heart.
This would be like splashing water on rocks. When the sun shines, that water dries right away. It will not be absorbed by the rock. So, we must have faith. Every day, I talk about “faith”. We must faithfully accept and practice the Dharma. If we do not have faith in the Dharma, then we will have doubts. This is how we “obstruct ourselves.” “Do not be like the 5000 people who left.” We should not be like the 5000 people who left the assembly. That would really be a pity, and we should have wasted this lifetime. When we listen to the Dharma, we must listen mindfully and earnestly.
Life is impermanent; we do not know how long we will live. Thus, we must seize every moment. Earlier, after the Buddha finished speaking in prose, to help everyone mindfully listen to the Dharma and to reinforce everyone’s memory of it, after He finished, He repeated the key parts to help them remember. Thus, the Buddha repeated the teachings in verse.
So, earlier it stated, “Bhiksus and bhiksunis may harbor overbearing arrogance. Upasakas may have self-arrogance and upasikas may lack faith.”
Didn’t you hear about this yesterday? The following verse talks about [b]“the ones such as these in the fourfold assembly were 5000 in number.They did not see their own faults.Their upholding of the precepts was flawed, but they defended their imperfections.So, those with limited wisdom left.[/b]
Bhiksus and bhiksunis, and upasakas and upasikas were the Buddha’s disciples in this world.They were know as the fourfold assembly.Other than being part of the fourfold assembly, it is later explained that “[they] were 5000 in number”.There were 5000 people who “did not see their own faults”.So, “5000” people referred to the people who left the assembly.
At the moment the Buddha was beginning His teaching, 5000 people left.They were disciples of the fourfold assembly who did “not see their own faults”.They did not know that they had these problems.First, they did don’t respect the Buddha and Dharma, and they especially did not respect themselves.Although as spiritual practitioners they aspired to engage in practice, they did not respect themselves.They did not know spiritual practice requires the Dharma taught by the Buddha.
When the Buddha began to give teachings, they showed disrespect.Isn’t this not respecting the Buddha, Dharma and themselves?So, “they did not see their own faults”.
The faults of these 5000 people were caused by their “overbearing arrogance”.They had all kinds of excuses like, “I know and understand everything already”.They had all kinds of excuses because they did not realize that by leaving halfway through the teaching they would lose a lot.They had no idea.So, “their upholding of the precepts was flawed”.
These people could no uphold teachings and follow the Path, so they had Leaks and flaws.The true teachings of precepts had already leaked out of their minds.So, “their upholding of the precepts was flawed but they defended their imperfections.So, those with limited wisdom left.”This was saying that people who “defended their imperfections” never recognized their own faults because they covered up their minds.Although they may have felt some embarrassment, they felt justified [in leaving] and found a way to explain themselves.This came from covering up the mind.
People who cover up faults and have no remorse or regrets can be said to “defend their imperfections.So, those with limited wisdom left.”.Those with limited wisdom are not very wise people.They are simply clever.“I know, I know, I understand, I understand.”
But they did not fully understand.They said they understood, but their minds were actually still empty.Yet they assumed they had great wisdom.These were people with limited wisdom who claimed to have attained what they had not.
These overbearingly arrogant people, this group of 5000, had already left.This once again described the 5000 people who left the assembly.Now we will talk about the “fourfold assembly”.Besides the one comprised of two groups of monastics and two groups of lay practitioners, it can also refer to the people sitting before the Buddha, ready to listen to His subtle, wondrous Dharma at the Lotus Assembly.
This “fourfold assembly” also has four categories.The first was known as the “initiators”.5000 people had left, but among the people who stayed, there was still a “fourfold assembly”.With the initiators at the Vulture Peak assembly, and because Sariputra “pleaded three times,” the Buddha could then expound and freely carry out His original intent.
Indeed, the Lotus Sutra is the Buddha’s intent carried out.From the moment He attained Buddhahood.He has constantly wanted to give this teaching to awaken the love in every person’s heart so that their loving hearts could return to their [intrinsic purity].Then their pure hearts could unlock the intrinsic Buddha-nature in them.
So, in His hearts, this was what the Buddha had always wanted to say.When the karmic conditions were finally complete, at the Vulture Peak assembly, at the Buddha was about to teach it.But the hearts of those who came to listen to the teachings were not all the same. There were those who would not earnestly listen, those who still had doubts and those who were arrogant and proud. People at the Vulture Peak assembly had many discursive thoughts.
Thus, the Buddha hoped [to teach] only those who were more refined and focused. Only those who were wholeheartedly dedicated could accept the teachings of the true and wondrous Dharma.
So, the Buddha said “stop” three times. If after the first “stop”, Sariputra had not pleaded again, the Buddha would not have had to chance to expound the Lotus Sutra. Then the Buddha said the second “stop”. “Stop, stop; there is no need to speak further.” Fortunately, Sariputra asked again. But the Buddha saw everyone was still in a state of discursive thoughts. So, there was a third “stop”. If Sariputra had not ask the Buddha to give teachings again, if this had not happened, today we would not have the Lotus Sutra.
When there is a cause, there will be conditions. We must seek the Dharma with sincerity, and must be grateful for Sariputra ’s wisdom for bringing together the Buddha’s cause and conditions. The Buddha was very happy about this; otherwise He would not have had to opportunity to expound the Lotus Sutra, to freely carry out His original intent. Think about how joyful and satisfying it is to be able to say what we want to say. So, He “freely carried out His original intent”. He said everything He wanted to say, so “this mobilization and response” finally led the Buddha to begin this teaching so everyone could hear.
This was a very joyful, harmonious and satisfying event. It was a happy moment. So, it was said, “this mobilization and response brought the Vulture Peak assembly to fruition. Thus, they were called the initiators”.
Sariputra was an initiator. With so many [converging] causes and conditions, and for the sake of so many people. [Sariputra served as the initiator]. One person made this request on behalf of others because so many of them wanted to listen. If he was not asking for the many people who wanted to listen, but only for himself, Sariputra would not dare to ask again and again. It was because there were so many people who wholeheartedly sought the Buddha’s teachings, thus Sariputra became their representative. Thus, he was part of the “initiators”.
1. Initiators:
At the Vulture Peak assembly, Sariputra requested teachings three times, which led the Buddha to freely teach what He originally intended to This mobilization and response brought the Vulture Peak assembly to fruition. Thus, he was part of the initiators.
The second group was the “adopters”. At that time, the Buddha had already excluded those who harbored overbearing arrogance 5000 people had already left the assembly. So, those who remained at the Dharma-assembly were the people the Buddha wanted to teach. They were those who wanted to receive the Buddha’s teachings, so they were known as the “adopters”. They were there in person, including the Hearers who properly listened to the teachings, awakened and benefited. After they heard the teachings they attained realizations and understood that [there is more to the teachings of] suffering, causation, cessation and the Path. There is more than just understanding the karmic conditions that cause suffering. Although everyone works hard to eliminate the source of suffering by engaging in spiritual practice on the Path, they do not stop there. On this Path of spiritual practice, there is a broader and more direct route. So, they must not stop. The road ahead is even broader and more direct; it is the Bodhisattva-path they must walk.
Thus, after hearing [the Dharma], if they are able to “realize” and understand it, they know they have to open up and broaden their minds to understand these benefits. Then afterwards, they can walk the direct path, which is the Bodhisattva-path. So, the “adopters” are the people the Buddha wanted to teach.
They were those who could accept great Dharma, and after accepting it, develop aspirations and vows. Thus, they were known as the “adopters.”
2. Adopterss:
The adopters were people who sat there, such as Hears, who properly listened to these teachings. They are those who benefited by awakening and attained realizations.
The third group was the “influencers.” In the Lotus Dharma-assembly, there were many who already thoroughly understood the Dharma such as Manjusri Bodhisattva, Guanyin Bodhisattva, etc. Many Bodhisattvas had come from other places and had already become Buddhas. When they came to the Saha World at that time, they were known as Bodhisattvas because the Saha World already had a Buddha, Sakyamune Buddha. They were Buddhas from other worlds who came to help Sakyamune Buddha transform sentient beings. They came to help Him in the role of Bodhisattvas.
So, Manjusri, Samantabhadra and other Bodhisattvas came from other worlds “to help the Buddha teach sentient beings in the Saha Worldand to dignify Sakyamune Buddha’s Dharma-set in His spiritual training ground. If there were more leaders from other places, the Dharma-assembly at Vulture Peak would be even more magnificent. Thus, they were the “influencers.”
3. Influencers:
Bodhisattvas such as Manjusri and Guanyin came from other places to help the Buddha teach sentient beings in the Saha World. Those who dignify Sakyamuni Buddha’s Dharma-seat are considered influencers.
The fourth group was the “associators.” They were sentient beings who lacked blessings, so they did not currently have the benefit of attaining realizations or wakening. Although they listened to the teachings, they did not quite understand them. Yet they still sat there and obediently listened. They were the “associators.” Although they could not attain realizations in this lifetime, they would benefit in the future because they had created this karmic affinity. So they “created the causes and conditions for seeing the Buddha and listening to Dharma” and “they created the causes and conditions for attaining the Path in the future.”
4. Associators:
Sentient beings lacking in blessings do not currently have the benefit of attaining realizations but they create the causes and conditions for seeing the Buddha and listening to the Dharma. They create the causes and conditions for attaining the Path in the future.
Now, it does not matter of we understand or not, we should always listen mindfully. If we cannot understand it in this lifetime, we can still create. So, listening to the Dharma is always beneficial. Although we currently cannot attain realizations, we still benefit from listening to the Dharma.
So, we must be mindful. These are the four types of people in the assembly. So, dear Bodhisattvas, I hope that once we have formed aspirations, we do not just listen. After we listen, we must accept and apply it. If we do not earnestly listen to the Dharma, then we cannot diligently practice. So, we must earnestly listen to teachings and not let them pass us by in our confusion. We must earnestly and singlt-mindedly sustain our vows. Really, since we have learned teachings, we must “single-mindedly sustain vows and listen, contemplate ad practice.”
Recently, I keep saying to everyone that “we should not doubt teachings and obstruct ourselves.” We must not obstruct ourselves. More importantly, I want to remind everyone to not be like the 5000 people who left. So, we have to dedicate ourselves wholeheartedly to learning and applying the Dharma. If we can do this, then we are not wasting our lives. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙聽法認真勤受持，一念守志聞思修，切莫疑法自障礙，莫效五千退席人。
⊙「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》
⊙「如是四眾等，其數有五千，不自見其過，於戒有缺漏，護惜其瑕疵，是小智已出。」《法華經方便品第二》
⊙一、發起眾：如靈山會眾中，因舍利弗三請，而發起佛暢本懷之說，擊揚發動，成就靈山會，即稱為發起眾。
⊙二、當機眾：時座之當機眾也。如諸聲聞，正聞本經得證悟之得益者。
三、影響眾：如文殊、觀音等來自他方，助佛教化娑婆眾生，莊嚴釋迦佛法座者，是謂影響眾。
⊙四、結緣眾：薄福眾生，今無證悟之益，而結見佛聞法之因緣，但作未來得道之因緣者。
【證嚴上人開示】
聽法認真勤受持
一念守志聞思修
切莫疑法自障礙
莫效五千退席人
世間，人間需要宗教，宗教各有所宗，各有所法，每一個宗教都有其教法。佛法，我們要用心聽聞佛法，聽法要認真，認真勤受持，不要只是聽一下，「有，我有聽」。聽，是不是有入呢？是用心認真聽，或者是隨意聽？人身難得，正法難聞，所以聽法一定要認真，之後，就是要勤，勤精進，勤受持，如此，法，我們聽了，才能成為我們的法。所以我們要用心認真，勤受持。
我們「一念守志聞思修」，既然選擇這樣的宗教，我們聽法之後，好好受持，要用一念心。「守志奉道，其道甚大」，那就是說一念心。我們若能專心、專念，守在我們的志願，若如此，學佛才真正能，接近佛的真教法。所以「一念守志聞思修」，聽了之後，好好去思考法，此法對我們有受用嗎？有，有受用，我們就將此法，成為我們日常生活中，待人接物，這才是真正聽法受用。當然，要思考過，正確的法，我們來用，我們來精進。
「切莫疑法自障礙」，不要懷疑。一方面在聽法，一方面心就開始在懷疑，這樣法無法入心。就如石頭上潑水，太陽一照，馬上就乾了，乾石無法吸水。所以，我們必定要信。每天都與大家談「信」，我們要信受奉行，我們若不相信法，若如此，我們就會起疑，就是「自障礙」。
不可以，「莫效五千退席人」，我們必定不可，去學那五千位退席人，否則我們真的是可惜，人生也是浪費了時間，在此聽法。所以，要聽法就要用心認真。人生無常，這個無常人生，生命有多長都不知道，所以我們一定要及時把握。
前面佛陀開始長行文講完了，佛陀為了要讓大家用心聽法，要加強人的記憶，所以講過之後，重要的再重複，加強人人的記憶，所以佛陀就再次，用偈文再重述。
所以前面就是說，「比丘比丘尼，有懷增上慢，優婆塞我慢，優婆夷不信。」這是不是昨天大家聽過了。
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》
接下來這段（偈）文，就再說「如是四眾等」。
如是四眾等
其數有五千
不自見其過
於戒有缺漏
護惜其瑕疵
是小智已出
《法華經方便品第二》
比丘、比丘尼、優婆塞、優婆夷，這是人間學佛，佛的弟子，這叫做四眾弟子。除了四眾，後面再解釋，「其數有五千，不自見其過」，有五千人「不自見其過」，自己不知道有過失，所以這些「五千」，就是指退席的人。在這期間，佛陀開始要說，五千人（退席），就是四眾弟子。這種「不自見其過」，他也不知道這樣，他有過失。
第一，不尊佛、不重法，尤其是不重自己。一個修行學道者，發心修行，卻是不懂得自愛，不知道修行需要法，法由佛來教。佛陀開始的教法，他就不尊重，那這不就是不尊佛，不重法，也不重自己？所以這是「不自見其過」。
這樣的過失，這五千人，因為他是「增上慢」。他有很充分的理由，說：「我都知道了，我都懂了。」他有很充分的理由，不覺得聽法半途離開，這樣的過失，是自己的損失，他沒感覺。
所以「於戒有缺漏」，這樣的人，就是欠缺守戒奉道之心，所以有缺，有漏失。真正的戒法教育，在他的心，已經漏失掉了，所以「於戒有缺漏」。
「護惜其瑕疵，是小智已出」。這就是說這些，「護惜其瑕疵」這些人，他的錯，他根本就不知道，所以他還是覆蓋著，哪怕心裡會感覺到，有一點不好意思，不過他有很充分理由，自我解釋，所以這就是覆蓋。覆藏過失，無慚愧，無懺悔心之人，這叫做「護惜其瑕疵」。
「是小智已出」。這些小智，「小智」的意思，就是不是很有智慧的人，就是小聰明的人，「知道，知道，我懂，我瞭解。」沒有透徹瞭解，他說瞭解，其實心中還是空的，但是自以為是很高，這種叫做小智之人。這種叫做未得謂得之人，這些增上慢人，五千人已經出去了。這是在描述五千人退席，又再重述一次。
現在要說「四眾」，除了出家、在家，出家二眾、在家二眾以外，還有現在坐在佛的面前，將要聽佛說微妙法，法華會上的這一群人，這個「四眾」。
這「四眾」有四項，第一叫做「發起眾」。「發起眾」，五千人退席，所留下來的人，還是有「四眾、發起眾在靈山會中，因為舍利弗他能「三請」，所以才能發揚出了，佛陀暢本懷之說。
其實《法華經》，就是佛他暢演本懷，也就是佛陀從成佛，那一刻開始，就一直想要說的，說出讓人人，啟發人人的愛心，讓人人能夠將愛心，回歸於清淨心，清淨心開發了，人人本具的佛性。所以這是佛陀從內心，一直要說的話。
一直到了靈山會，因緣具足，時間也差不多了，佛陀就是要說。但是來聽經的人，還是人心尚未整齊，不肯用心認真聽的人，心還有懷疑的人，或者是驕傲貢高的人，有很多雜念心在那個場地，在靈山會上。所以佛陀希望能夠較精一點，較精，較專，有這種一心一志的人，才能夠來受教育，受真實的妙法的教育，所以佛陀才說「三止」。
倘若這「一止」，舍利弗若沒有再請，佛陀就沒有講，《法華經》的機會。但是佛陀還有「二止」，「止！止！不(須)復說。」幸好還有舍利弗再請。但是佛陀仍看大家，還是在那種雜念心的觀念中，所以佛陀就「三止」。假如不是舍利弗再請法：「佛陀，請佛陀說法。」若非如此，我們今天也沒有，《法華經》可聽。
有因，一定要有緣，要有心來啟法。所以我們要感恩舍利弗的智慧，將佛陀的因啊，緣啊，契合得很好。
佛陀也很歡喜，幸好，否則佛陀就沒有機會，來宣說《法華經》，能夠暢佛的本懷。你們想，有機會說我們心所想要說的話，是多麼暢快的事情，多麼歡喜的事情啊！所以佛陀說是「暢演本懷」，盡所要說的話，盡量、盡心說出來。
所以「擊揚發動」，這時才開始發動起來。佛陀開始要說，大家開始能夠聽，這是很歡喜的事情，非常祥和，很痛快，歡喜的時刻，所以叫做「擊揚發動，成就靈山會」，「即稱為發起眾」。
發起眾，那就是舍利弗。有了這麼多的因緣，為了這麼多的人，所以叫做「眾」。一個人代表來請，來請求，因為有這麼多人想要聽。若沒有這麼多人想聽，只為了舍利弗，舍利弗也不敢這樣一請再請。就是有這麼多人，一心要請求佛說法，所以舍利弗他代表，所以叫做「發起眾」。
一、 發起眾
如靈山會眾中
因舍利弗三請
而發起
佛暢本懷之說
擊揚發動
成就靈山會
即稱為發起眾
第二就是「當機眾」。「當機」，就是當時在那個時候，佛陀已經排除了，那些增上慢(人)，五千退席的人，已經退席了，現在在這道場，正是佛陀要向他們說法的人，這些人正是要領受，佛陀教法的人，叫做「當機眾」，就是在座的人。如聲聞，正聞本經，得悟得益。聽到這本經之後，開始能夠覺悟，瞭解。
不只是人間，只有苦集滅道，不只是為了(知)苦，瞭解集苦的因緣，雖然大家下功夫，要如何滅除苦的根源，修行於道，不是到此為止。修行於道，這條路還有一條康莊大直道。不是到此為止，接下來的路更大、更直，那就是要行菩薩道。所以聽了之後，他能「證」，瞭解了，覺悟，知道現在開始要開啟大心，心要開大。能夠瞭解這種受益，瞭解之後能走入大直道，那就是菩薩道，這是「當機者」。就是佛陀所要對機的人，他能堪得接受大法的人，接受之後，也會發心發願的人，這叫做「當機眾」。
二、 當機眾
時座之當機眾也
如諸聲聞
正聞本經
得證悟之得益者
第三叫做「影響眾」。影響，那就是在此法華會上，有很多對此法，都已經早就通達了，就如文殊菩薩、觀世音菩薩等等，很多菩薩都從他方來的，他早就已經成佛了，現在來娑婆世界，名稱為菩薩。因為，娑婆世界，已經有一尊佛了，釋迦牟尼佛。他方世界已經成佛了，來要幫助釋迦佛度化眾生，所以他們還是以，菩薩的身分來幫助。
所以，如文殊、普賢等等菩薩，從他方來的，「助佛教化娑婆眾生」，來莊嚴釋迦佛的道場。釋迦佛這個法座上，若能有更多，來自他方的領導者，若如此，這娑婆世界靈山會上，這個道場會更莊嚴，所以這叫做「影響眾」。
三、 影響眾
如文殊、觀音等
來自他方
助佛教化娑婆眾生
莊嚴釋迦佛法座者
是謂影響眾
再來，第四種叫做「結緣眾」。「結緣眾」，那就是「薄福眾生」，也就是現在無證無悟之益，到現在還未證悟，還未受到利益的。雖然聽經，聽是聽，還未很瞭解，不過，他還是乖乖坐在那裡聽，這叫做「結緣眾」。這輩子雖然聽經無證、無悟，但是他還是有利益在未來，所以結一個緣，就是「結見佛聞法之因緣」，這就是「作未來得道之因緣」。
四、 結緣眾
薄福眾生
今無證悟之益
而結見佛聞法
之因緣
但作未來得道
之因緣者
我們現在不管聽懂、聽不懂，總是用心聽。這輩子無法很瞭解，不然我們也結一個來世的緣。所以，聽法總是有利益，現在無證無悟，但是聽法總有利益，所以我們一定要用心。這就是四種結緣眾。
所以希望各位菩薩，我們大家既然發心，我們不只是聽，聽了之後，我們必定要受用。聽法，若不認真，我們就無法殷勤受持。聽法要認真，不要懵懂中就讓它過去。我們一定要認真，要一心守志。既然學了，我們一定要，一心守志聞思修。
最近一直向大家提起，「切莫疑法自障礙」，不要自己障礙自己。更重要的提醒大家，「莫效五千退席人」。所以我們要一心一志，學而受用，如此才不空過人生。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Uphold the Dharma (一念守志 殷勤受法)
Date: June. 12. 2014
Earnestly listen to teachings and diligently uphold and practice them. Single-mindedly sustain vows and listen, contemplate and practice. Do not doubt the teachings and obstruct yourself. Do not be like the 5000 people who left.
This world needs religions teachings. Each religion has its own direction and doctrine, and its own teachings and methods. [To learn] the Buddha’s teachings, we must mindfully listen to the Dharma and diligently uphold and practice it. We cannot just listen briefly [and say,] “Yes, I have listened.” We listened, but has it penetrated our minds? Did we listen earnestly and mindfully? Or did we listen casually? Human form is hard to attain, and Right Dharma is difficult to encounter, so when we listen to the Dharma we must be earnest. Afterward, we must diligently make progress and accept and uphold the teachings. Only by doing so can the Dharma we hear be internalized. So, we must be mindful and earnestly accept and uphold it.
We “single-mindedly sustain vows and listen, contemplate and practice.” Since we chose to follow these particular religious teachings, after we listen to the Dharma, we must work to uphold and practice it. We must wholeheartedly “uphold the vows and follow the Way; then the Way is truly great.” This means that if we can be single-minded, if we can focus our minds and thoughts and uphold our vows, we are really learning the Buddha’s Way and can draw near to His true teachings. So, we must “single-mindedly sustain vows and listen, contemplate and practice.”
After listening to the teachings, we must carefully contemplate them. Is this Dharma useful to us? If it is useful, we will apply this Dharma in our daily living as we deal with people and matters. This is truly listening to and applying the Dharma. Of course, we have to contemplate it fist. If it is Right Dharma, we must apply it to diligently advance [in our practice]. “Do not doubt teachings and obstruct yourself.” We cannot have doubts. We should not doubt the Dharma as we listen to it because then we will not take it to heart.
This would be like splashing water on rocks. When the sun shines, that water dries right away. It will not be absorbed by the rock. So, we must have faith. Every day, I talk about “faith”. We must faithfully accept and practice the Dharma. If we do not have faith in the Dharma, then we will have doubts. This is how we “obstruct ourselves.” “Do not be like the 5000 people who left.” We should not be like the 5000 people who left the assembly. That would really be a pity, and we should have wasted this lifetime. When we listen to the Dharma, we must listen mindfully and earnestly.
Life is impermanent; we do not know how long we will live. Thus, we must seize every moment. Earlier, after the Buddha finished speaking in prose, to help everyone mindfully listen to the Dharma and to reinforce everyone’s memory of it, after He finished, He repeated the key parts to help them remember. Thus, the Buddha repeated the teachings in verse.
So, earlier it stated, “Bhiksus and bhiksunis may harbor overbearing arrogance. Upasakas may have self-arrogance and upasikas may lack faith.”
Didn’t you hear about this yesterday? The following verse talks about [b]“the ones such as these in the fourfold assembly were 5000 in number.They did not see their own faults.Their upholding of the precepts was flawed, but they defended their imperfections.So, those with limited wisdom left.[/b]
Bhiksus and bhiksunis, and upasakas and upasikas were the Buddha’s disciples in this world.They were know as the fourfold assembly.Other than being part of the fourfold assembly, it is later explained that “[they] were 5000 in number”.There were 5000 people who “did not see their own faults”.So, “5000” people referred to the people who left the assembly.
At the moment the Buddha was beginning His teaching, 5000 people left.They were disciples of the fourfold assembly who did “not see their own faults”.They did not know that they had these problems.First, they did don’t respect the Buddha and Dharma, and they especially did not respect themselves.Although as spiritual practitioners they aspired to engage in practice, they did not respect themselves.They did not know spiritual practice requires the Dharma taught by the Buddha.
When the Buddha began to give teachings, they showed disrespect.Isn’t this not respecting the Buddha, Dharma and themselves?So, “they did not see their own faults”.
The faults of these 5000 people were caused by their “overbearing arrogance”.They had all kinds of excuses like, “I know and understand everything already”.They had all kinds of excuses because they did not realize that by leaving halfway through the teaching they would lose a lot.They had no idea.So, “their upholding of the precepts was flawed”.
These people could no uphold teachings and follow the Path, so they had Leaks and flaws.The true teachings of precepts had already leaked out of their minds.So, “their upholding of the precepts was flawed but they defended their imperfections.So, those with limited wisdom left.”This was saying that people who “defended their imperfections” never recognized their own faults because they covered up their minds.Although they may have felt some embarrassment, they felt justified [in leaving] and found a way to explain themselves.This came from covering up the mind.
People who cover up faults and have no remorse or regrets can be said to “defend their imperfections.So, those with limited wisdom left.”.Those with limited wisdom are not very wise people.They are simply clever.“I know, I know, I understand, I understand.”
But they did not fully understand.They said they understood, but their minds were actually still empty.Yet they assumed they had great wisdom.These were people with limited wisdom who claimed to have attained what they had not.
These overbearingly arrogant people, this group of 5000, had already left.This once again described the 5000 people who left the assembly.Now we will talk about the “fourfold assembly”.Besides the one comprised of two groups of monastics and two groups of lay practitioners, it can also refer to the people sitting before the Buddha, ready to listen to His subtle, wondrous Dharma at the Lotus Assembly.
This “fourfold assembly” also has four categories.The first was known as the “initiators”.5000 people had left, but among the people who stayed, there was still a “fourfold assembly”.With the initiators at the Vulture Peak assembly, and because Sariputra “pleaded three times,” the Buddha could then expound and freely carry out His original intent.
Indeed, the Lotus Sutra is the Buddha’s intent carried out.From the moment He attained Buddhahood.He has constantly wanted to give this teaching to awaken the love in every person’s heart so that their loving hearts could return to their [intrinsic purity].Then their pure hearts could unlock the intrinsic Buddha-nature in them.
So, in His hearts, this was what the Buddha had always wanted to say.When the karmic conditions were finally complete, at the Vulture Peak assembly, at the Buddha was about to teach it.But the hearts of those who came to listen to the teachings were not all the same. There were those who would not earnestly listen, those who still had doubts and those who were arrogant and proud. People at the Vulture Peak assembly had many discursive thoughts.
Thus, the Buddha hoped [to teach] only those who were more refined and focused. Only those who were wholeheartedly dedicated could accept the teachings of the true and wondrous Dharma.
So, the Buddha said “stop” three times. If after the first “stop”, Sariputra had not pleaded again, the Buddha would not have had to chance to expound the Lotus Sutra. Then the Buddha said the second “stop”. “Stop, stop; there is no need to speak further.” Fortunately, Sariputra asked again. But the Buddha saw everyone was still in a state of discursive thoughts. So, there was a third “stop”. If Sariputra had not ask the Buddha to give teachings again, if this had not happened, today we would not have the Lotus Sutra.
When there is a cause, there will be conditions. We must seek the Dharma with sincerity, and must be grateful for Sariputra ’s wisdom for bringing together the Buddha’s cause and conditions. The Buddha was very happy about this; otherwise He would not have had to opportunity to expound the Lotus Sutra, to freely carry out His original intent. Think about how joyful and satisfying it is to be able to say what we want to say. So, He “freely carried out His original intent”. He said everything He wanted to say, so “this mobilization and response” finally led the Buddha to begin this teaching so everyone could hear.
This was a very joyful, harmonious and satisfying event. It was a happy moment. So, it was said, “this mobilization and response brought the Vulture Peak assembly to fruition. Thus, they were called the initiators”.
Sariputra was an initiator. With so many [converging] causes and conditions, and for the sake of so many people. [Sariputra served as the initiator]. One person made this request on behalf of others because so many of them wanted to listen. If he was not asking for the many people who wanted to listen, but only for himself, Sariputra would not dare to ask again and again. It was because there were so many people who wholeheartedly sought the Buddha’s teachings, thus Sariputra became their representative. Thus, he was part of the “initiators”.
1. Initiators:
At the Vulture Peak assembly, Sariputra requested teachings three times, which led the Buddha to freely teach what He originally intended to This mobilization and response brought the Vulture Peak assembly to fruition. Thus, he was part of the initiators.
The second group was the “adopters”. At that time, the Buddha had already excluded those who harbored overbearing arrogance 5000 people had already left the assembly. So, those who remained at the Dharma-assembly were the people the Buddha wanted to teach. They were those who wanted to receive the Buddha’s teachings, so they were known as the “adopters”. They were there in person, including the Hearers who properly listened to the teachings, awakened and benefited. After they heard the teachings they attained realizations and understood that [there is more to the teachings of] suffering, causation, cessation and the Path. There is more than just understanding the karmic conditions that cause suffering. Although everyone works hard to eliminate the source of suffering by engaging in spiritual practice on the Path, they do not stop there. On this Path of spiritual practice, there is a broader and more direct route. So, they must not stop. The road ahead is even broader and more direct; it is the Bodhisattva-path they must walk.
Thus, after hearing [the Dharma], if they are able to “realize” and understand it, they know they have to open up and broaden their minds to understand these benefits. Then afterwards, they can walk the direct path, which is the Bodhisattva-path. So, the “adopters” are the people the Buddha wanted to teach.
They were those who could accept great Dharma, and after accepting it, develop aspirations and vows. Thus, they were known as the “adopters.”
2. Adopterss:
The adopters were people who sat there, such as Hears, who properly listened to these teachings. They are those who benefited by awakening and attained realizations.
The third group was the “influencers.” In the Lotus Dharma-assembly, there were many who already thoroughly understood the Dharma such as Manjusri Bodhisattva, Guanyin Bodhisattva, etc. Many Bodhisattvas had come from other places and had already become Buddhas. When they came to the Saha World at that time, they were known as Bodhisattvas because the Saha World already had a Buddha, Sakyamune Buddha. They were Buddhas from other worlds who came to help Sakyamune Buddha transform sentient beings. They came to help Him in the role of Bodhisattvas.
So, Manjusri, Samantabhadra and other Bodhisattvas came from other worlds “to help the Buddha teach sentient beings in the Saha Worldand to dignify Sakyamune Buddha’s Dharma-set in His spiritual training ground. If there were more leaders from other places, the Dharma-assembly at Vulture Peak would be even more magnificent. Thus, they were the “influencers.”
3. Influencers:
Bodhisattvas such as Manjusri and Guanyin came from other places to help the Buddha teach sentient beings in the Saha World. Those who dignify Sakyamuni Buddha’s Dharma-seat are considered influencers.
The fourth group was the “associators.” They were sentient beings who lacked blessings, so they did not currently have the benefit of attaining realizations or wakening. Although they listened to the teachings, they did not quite understand them. Yet they still sat there and obediently listened. They were the “associators.” Although they could not attain realizations in this lifetime, they would benefit in the future because they had created this karmic affinity. So they “created the causes and conditions for seeing the Buddha and listening to Dharma” and “they created the causes and conditions for attaining the Path in the future.”
4. Associators:
Sentient beings lacking in blessings do not currently have the benefit of attaining realizations but they create the causes and conditions for seeing the Buddha and listening to the Dharma. They create the causes and conditions for attaining the Path in the future.
Now, it does not matter of we understand or not, we should always listen mindfully. If we cannot understand it in this lifetime, we can still create. So, listening to the Dharma is always beneficial. Although we currently cannot attain realizations, we still benefit from listening to the Dharma.
So, we must be mindful. These are the four types of people in the assembly. So, dear Bodhisattvas, I hope that once we have formed aspirations, we do not just listen. After we listen, we must accept and apply it. If we do not earnestly listen to the Dharma, then we cannot diligently practice. So, we must earnestly listen to teachings and not let them pass us by in our confusion. We must earnestly and singlt-mindedly sustain our vows. Really, since we have learned teachings, we must “single-mindedly sustain vows and listen, contemplate ad practice.”
Recently, I keep saying to everyone that “we should not doubt teachings and obstruct ourselves.” We must not obstruct ourselves. More importantly, I want to remind everyone to not be like the 5000 people who left. So, we have to dedicate ourselves wholeheartedly to learning and applying the Dharma. If we can do this, then we are not wasting our lives. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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