20150105《靜思妙蓮華》惜疑今解願承擔(第472集)
（法華經•譬喻品第三）
⊙「昔日之失，顯今日之得；昔日之疑，顯今日之解。昔日疑悔，今日疑悔盡斷；今日聞法，得領解承擔。」
⊙「八十種妙好，十八不共法，如是等功德，而我皆已失。」《法華經 譬喻品第三》
⊙「我獨經行時，見佛在大眾，名聞滿十方，廣饒益眾生，自惟失此利，我為自欺誑。」《法華經 譬喻品第三》
⊙舍利弗言：當我獨處經行時，自省思惟，曾與諸菩薩共同修佛所說法，每見佛在大眾中說廣大法。
⊙佛陀知見名聞滿十方，廣饒益眾生，施教大乘菩薩道，濟眾利生，廣饒益眾生。
⊙自惟失此利，我為自欺誑：而我等獨於佛福德、智慧，一無所得，悉由自心欺誑，得於小乘自謂究竟。
⊙舍利弗自省思惟：我之名已普聞於五天竺，而佛之名聞普遍十方。
⊙與佛相距無以比倫，故自責自嘆失此利。惟執自善其一己，佛則廣饒於人天。
⊙而今深思惟忖，佛心覺性遍太虛空界，忖測己心量知見，何能比倫！豈佛有欺於我，乃是我咎，不學菩薩，不發大心，自欺自誑，是我等咎也。
【證嚴上人開示】
「昔日之失，顯今日之得；昔日之疑，顯今日之解。昔日疑悔，今日疑悔盡斷；今日聞法，得領解承擔。」
昔日之失
顯今日之得
昔日之疑
顯今日之解
昔日疑悔
今日疑悔盡斷
今日聞法
得領解承擔
我們最近一直在表達，舍利弗他的心意。舍利弗從內心有那分失落感，有那分後悔、自責的心，因為他已經深深體會到，佛陀來人間，用心良苦，殷殷善誘。大家的根機、智慧，一接觸到就能夠發心，就是聞大法、發大心、立大願、行菩薩道，這是利根大智的人。而若是中根機的人，同樣是佛的說法，他的理解就知道人生，一切因緣生、一切因緣滅，生生滅滅都是在因緣中，所以體解人生無常，所以要修行。
而若是小根機，哎呀！一切是苦，「苦」是來自於「集」，集種種無明、煩惱。要能解除了「苦」，就要去滅這些煩惱，要滅這些煩惱，要開始用功，要如何讓心靜下來，這些煩惱如何去除煩惱、無明，所以他們的理解到這裡還沒有，「佛道無上誓願成」，同樣的聽法，就是不一樣的領受。舍利弗隨佛數十年了，他自己現在知道，他是停滯在中、小根器，這是讓他心最懊惱、自己很自責。
所以「昔日之失」，過去佛陀所說的法，這麼久的時間，成佛的道理，全都沒有將它納受來，沒有體悟到。不過，這時候，在法華會上才知道過去的錯失，才能夠顯出了今日之得，才感覺，我也體會、我也理解了，這個大法，聽了很歡喜，歡喜踴躍，得未曾有。
所以「昔日之疑」，自己反省過去對大乘法還有疑，懷疑自己哪有可能成佛呢？但是現在，在《法華經》「顯今日之解」。聽佛陀這樣說，自己原來也能夠接受佛法，以自己的根性，應該也能夠接受佛的教法，同樣能夠入菩提道，到達成佛之終點。所以今天的覺悟，已經心都開解了，「今日疑悔盡斷」。我現在開始，這些疑全都掃除了，成佛的境界就是這條路，這條路就是菩薩的道路，人人都走得通的路，現在只缺一個，發大心、立大願而已。所以，今天對自己開始沒有懷疑，對佛陀的教法很清楚，納受了。
所以「今日聞法得領解承擔」。這條路已經知道，開始就是要承擔起來。承擔什麼呢？佛廣度眾生的法，所以今天開始，領悟之後，那就要承擔。
這是在法華會上，舍利弗還是不斷在懺悔中，也是不斷表達他過去，對佛法沒有即刻體解，所以也有種種感覺，過去的時間是空度時日，也還是後悔。
前面的經文這樣說，「八十種妙好，十八不共法，如是等功德，而我皆已失。」
八十種妙好
十八不共法
如是等功德
而我皆已失
《法華經 譬喻品第三》
前面是讚歎佛陀，因為修善得福而莊嚴。百善為一福，百福為一相，佛陀三十二相圓滿具足了，所以三十二相、八十種妙好，佛陀的全身從頂到足，那個相都是很圓滿的形象。而且在他的身上，語默動靜、舉手動步、開口動舌，一切的心切，無不都是讓人看了就是歡喜，自然心就一直想「皈依」。那就是反黑歸白，願意改過去的習氣，發心立願在未來向善的路。這種「皈」，皈依、依靠；依靠著佛陀所說法，法能夠入我們的心，化為我們的行動，追隨著佛的芳蹤。這是從佛陀的形象，引起了人人尊重、愛敬、皈依，這種就是從八十種好來。
還有十八不共法，是佛陀的智慧，這就是以二乘，就是中乘、小乘，還是還不能徹底，開發出來的智慧。共有十八種，這十八種智慧，若能夠會合，那時候就是叫做成佛了。
《法華經》一直要告訴我們，我們絕對做得到，我們絕對能夠與佛同等的境界。這是舍利弗現在知道了，所以他讚歎佛。「而我皆已失」，「我」就是舍利弗自稱，我全都還得不到。
所以下面再來，這段(經)文就說：「我獨經行時，見佛在大眾，名聞滿十方，廣饒益眾生，自惟失此利，我為自欺誑。」
我獨經行時
見佛在大眾
名聞滿十方
廣饒益眾生
自惟失此利
我為自欺誑
《法華經 譬喻品第三》
看，這段文，我們能夠體會舍利弗的心境。舍利弗說：我還未得到這些事情。還沒得到什麼呢？還沒有得到三十二相、八十種好、十八不共法，這些已失，成佛，我好像都還沒有去體會到。這是描述過去。
「我獨經行時，見佛在大眾」。我舍利弗也是很精進，修行在僧團裡，也是時時在修行；不論是打坐、經行，時時都能夠想、能夠看到，看到佛在大眾中。
舍利弗言
當我獨處經行時
自省思惟
曾與諸菩薩
共同修佛所說法
每見佛在大眾中
說廣大法
這是這樣在思惟，自己若靜下來，就想到佛陀，他在大眾中能夠說法，欣慕著佛陀這樣弟子眾眾圍繞，大家這麼虔誠聽佛說法。其實我也是在人群眾中，同樣和菩薩共同聽佛說法，聽同樣的法，但是菩薩所修的是大乘，但是我自己在這個大眾中，佛陀在廣說法，我自己就是停滯在那裡。佛陀所以能夠在大眾中，「名聞滿十方，廣饒益眾生」。
這是舍利弗是這樣又想：不論他是信受小乘、還是信受中乘，或大乘，各人聽佛同一場說法，不同的領解，卻是人人就是同樣的歡喜。這種佛陀圓滿的說法，這種能夠「名聞滿十方」，就是「廣饒益眾生」。
佛陀知見
名聞滿十方
廣饒益眾生
施教大乘菩薩道
濟眾利生
廣饒益眾生
佛陀施行大教。大教、大乘，就是教菩薩法。佛陀的心意，本來就是開始說菩薩法，只是根機不同，無法接受的人，還是聽不懂，只是接受到他歡喜的境界而已。佛陀的目標，來人間就是「濟眾利生」，來救濟度眾生，所以「自惟失此利，我為自欺誑」。
舍利弗又是再帶出，一句慨嘆的話，我為自欺誑我為自欺誑的心意就是要眾生，除了一直稱讚佛陀，又是會再帶出了有失落。
自惟失此利
我為自欺誑：
而我等
獨於佛福德 智慧
一無所得
悉由自心欺誑
得於小乘自謂究竟
其實，佛陀一開始就是要，教人人成佛。卻是舍利弗他們的見解，佛是佛、菩薩是菩薩，自己自我分類，所以過去的菩薩道，與佛能夠成佛，他將自己隔離了，所以佛陀所說的法，能夠成佛過程的菩薩道，他就沒有很用心，去領受、體解、實行，這所以他才會「失此利」。，所以自己思惟。自己靜下來時，自己默默來思惟：過去都是損失了，時間這樣空過了。
「我為自欺誑」。其實就是我自己耽誤自己，我自己耽誤，甚至自欺。我明明就能夠成佛，明明我有力量能夠行菩薩道，明明我就有這個愛要來度眾生，為什麼將自己矇蔽起來呢？對自己是自欺，將自己設限在這個地方，他隔斷了行菩薩道這段，這個發大心的願，他自己自我隔斷，所以「自欺誑」，以為自己和佛已經差不了多少，智慧第一。所以就有這樣的慨嘆。
「我等獨於佛福德、智慧，一無所得」。這個時候瞭解了，我自己真的於佛的福德、智慧，一無所得。佛陀就是來來回回在人群中，所以生生世世無量劫來，佛陀不離開眾生。那種善而福，所以有這樣的莊嚴相，這是佛的福德、智慧。
但是自己呢？這是他現在自己覺得很慚愧，所以「自惟悉由自心欺誑」。自己反省看看，反省都是從我們自己開始，我們的心自己自欺誑，自己欺騙自己，以為已經接近佛了，但是沒有行過菩薩道，沒修福、沒修德，就欠缺真實、大乘的智慧。所以「自惟失此利」，自己思惟這種的福德、智慧，絲毫全無，現在知道了。
「得於小乘自謂究竟」。得到這個小乘法以為是究竟，以為我這樣已經足夠，已經將要差不多能夠接近佛。這是舍利弗很懊惱，所以現在開始就要發大心、立大願、行菩薩道，才能夠接近佛的境界。
舍利弗自己思惟，感覺說「名聞」，自己以為我的名，在這個五天竺全都知道，大家都認識我了，五天竺就是，印度東、西、南、北、中，這樣五方，這稱為叫做五天竺。總而言之，就是全印度，舍利弗認為，我已經全印度的人都認識我，我以為我的名字已經很普遍了。
舍利弗自省思惟
我之名
已普聞於五天竺
而佛之名聞
普遍十方
不過，佛陀的名「名聞滿十方」，佛陀的名是普遍在天下，人人皆知。世間覺在在人間，這是佛陀的名聲，能夠普及天下，人人皆知，自己一個名在印度，全印度的人知道，這樣以為很滿足了，以為他的德已經足夠了，沒有想到原來佛陀的名聞，就是在天下，普十方，這與佛陀的距離相差太遠了，現在才知道與佛的距離，無以比倫。要和佛如何來比評呢？差太多了！差在哪裡呢？就差在那段菩薩道，所以真的差很多。所以自責、自嘆「失此利」。
與佛相距
無以比倫
故自責自嘆
失此利
惟執自善其一己
佛則廣饒於人天
過去數十年間，只是執著，執著在自善，一個人獨善其身。佛就是廣饒益人天。佛陀的心就是利益人天，是包天包地，所有的眾生，連六道眾生都是需要佛法來普被。
今日「而今深思惟忖」，深深來反省，來想一想。好好來惟忖，就是來推測。
而今深思惟忖
佛心覺性
遍太虛空界
忖測己心量知見
何能比倫
豈佛有欺於我
乃是我咎
不學菩薩
不發大心
自欺自誑
是我等咎也
「佛心覺性遍太虛空界」，佛陀他的心這麼開闊，那個覺悟的性普遍太虛空界，那就是整個宇宙。「忖測己心量知見」，自己的心量小，所以知見就小，所以要如何能與佛比呢？
「豈佛有欺於我」，豈是佛欺騙我呢？不是，那是我自咎，是我自己，我自己的錯。「不學菩薩，不發大心，自欺自誑，是我等咎也」。
各位，我們學佛真的要好好用心來體會，佛所說的法是平等。舍利弗現在他不斷自責，自己的後悔，這也就是要留給我們後代的人，不要那麼自高驕慢，聽法要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Old Doubts Today (惜疑今解願承擔)
Date: January.05. 2015
“Past losses highlight today’s gain. Past questions highlight today’s understandings. Past doubts and regrets are being completely eliminated today. Listening to the teachings of today leads to realizations and the acceptance of the mission.”
Recently, we have been constantly talking about Sariputra’s heart and mind. He had felt a deep sense of loss, a sense of regret and self-reproach. This was because he had a deep realization of how the Buddha comes to this world and does His best to patiently guide everyone. Those with suitable capabilities and wisdom, as soon as they encounter the Dharma, will form aspirations. They hear the Great Dharma, develop great aspirations, make great vows and walk the Bodhisattva-path. This is what people with sharp capabilities and great wisdom would do. If people have average capabilities, by listening to the same teachings of the Buddha; their understanding would be that in life, all things arise because of causes and conditions and cease because of causes and conditions; both arising and ceasing are subject to karma.
So, realizing that life is impermanent, they engage in spiritual practice. For people with limited capabilities, everything is suffering. “Suffering” comes from “causation,” the accumulation of ignorance and afflictions. In order to eliminate “suffering,” they must bring about the “cessation” of afflictions. In order to eliminate these afflictions, they begin to work hard. They learn how to quiet their minds and how to eliminate their ignorance and afflictions. This is the extent of their understanding; they have not vowed to attain supreme Buddhahood. Though people are listening to the same Dharma, they have different realizations. Sariputra had followed the Buddha for decades. Now he realized that he had remained in the state of average or limited capacities. This was what troubled him the most. He blamed himself. Therefore, “past losses” refer to how, even though the Buddha had taught the Dharma for such a long period of time, he still had not accepted the principles of attaining Buddhahood, he could not realize them. However, at this moment, during the Lotus Dharma-assembly, Sariputra finally realized his past mistakes, which highlighted the gains he attained today. He finally felt, “Now I have realized this and understand.” Hearing this Great Dharma made him very happy. He felt jubilance and delight for attaining what he had never attained.
Therefore, he examined how he had “past questions” about the Great Vehicle Dharma, because he doubted whether he could possibly attain Buddhahood. But now, the Lotus Sutra “highlighted today’s understanding.” After hearing what the Buddha said, he realized he could accept the Buddha-Dharma, that he had the capabilities to be able to accept the Buddha’s teachings and also enter the Bodhi-path to eventually attain Buddhahood. Because of today’s awakening, all the questions in his mind were resolved, they were “completely eliminated today.” Now, all those doubts had been eliminated. “This is the road to attaining Buddhahood. This road is the Bodhisattva-path, which is open to everyone.” Now the only thing that was missing was forming great aspirations and making great vows. So, starting from today, he did not doubt himself. He clearly understood and accepted the teachings. So, “listening to the teachings of today leads to realizations and the acceptance of the mission.”
Now that he knew this road he began to take on responsibilities.
What did he take responsibility for?The Buddha’s teaching of transforming all beings.So, starting from this moment, after realizing the teachings, he became responsible for them.
During the Lotus Dharma-assembly, Sariputra continued to repent and express his regrets for not immediately understanding the Buddha-Dharma in the past.He also felt that he had wasted his time in the past.He deeply regretted this as well.
The previous text states, “The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”
The previous passages praised the Buddha for cultivating good deeds and thus attaining blessings that made Him magnificent.
One hundred good deeds create one blessing, and one hundred blessings create one Mark.The Buddha was perfectly replete with the 32 Marks.So, with His 32 Marks and 80 types of wonderful characteristics, the Buddha, from head to toe, had a prefect appearance.Whether He was speaking or silent, moving or still, His every movement, His every word, everything He did, brought happiness to the people who saw Him.
Naturally they wanted to take refuge with Him, which meant to turn from darkness toward light, to willingly change their old habitual tendencies and to vow to do good deeds in the future.
Taking refuge also meant they would rely on the Dharma taught by the Buddha.When we take the Dharma to heart, we can transform it into action and thus follow in the footsteps of the Buddha.This is how the appearance of the Buddha inspired people to love and respect and takes refuge with Him.
This is due to the 80 types of wonderful characteristics.In addition, the 18 Distinctive Dharma comes from the wisdom of the Buddha.
This is wisdom that the Two Vehicle practitioners, the Middle Vehicle and Small Vehicle, could not yet thoroughly understand.
There are a total of 80 kinds.If we can bring together these 18 kinds of wisdom, that means we have attained Buddha hood.
The Lotus Sutra continuously tells us that we definitely can achieve this; definitely reach a state equal to the Buddha’s.
This was what Sariputra had finally understood, so he praised the Buddha.
“Merits such as these are all lost to me!”“Me” refers to Sariputra.
He could not yet attain any of these.
So, the next passage states the following, “When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”
From this sutra text, we can experience Sariputra’s state of mind.
Sariputra said, “I have not yet attained these things.”Why has he not attained them yet?He had not attained the 32 Marks of the Buddha, 80 types of wonderful characteristics and 18 Distinctive Dharma.He had failed to attain them.It seemed that he had not yet realized how to attain Buddhahood.This described Sariputra’s past.
“When I walked in meditation alone, I saw the Buddha among the people.”Sariputra was very diligent, and engaged in practice among the Sangha.He constantly engaged in spiritual cultivation and, whether he was sitting or walking in meditation, he would always think of and always see the Buddha going among the people.
Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”
This was how he engaged in contemplation.When he quieted his mind, he recalled how the Buddha went among the people to teach the Dharma.He admired how the Buddha was always surrounded by disciples who reverently listened to Him teach.
Actually, he was also among the people; with the Bodhisattvas listening to the Buddha teach.They all heard the same Dharma, but Bodhisattvas cultivated the Great Vehicle. Though he was part of the same assembly where the Buddha extensively gave teachings, he remained in the state [of the Small Vehicle]. Because He went among the people, the Buddha was “renowned in the directions, widely benefiting sentient beings”. This was what Sariputra reflected on again. Whether they had accepted the Small Vehicle, Middle Vehicle or Great Vehicle, everyone at the same Dharma-assembly ended up with different understandings, but everyone was equally happy. By giving teachings in such a perfect way, the Buddha was “renowned in the ten directions” and was “widely benefiting sentient beings”.
“The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and. ”
The Buddha was giving the great teaching. The great teaching, or the Great Vehicle, is the Bodhisattva Way. The Buddha’s original intent was to teach the Bodhisattva Way from the start. But because people had different capabilities, some people could not understand it and only accepted what made them happy. The Buddha’s goal in coming to his world is to save and help living beings”, to transform sentient beings. So, “I felt that I failed to receive this benefit and had deceived myself”. Again, Sariputra sighed and spoke a few regretful words. Other than constantly praising the Buddha, he also mentioned feeling that sense of loss.
“I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.”
The Buddha actually wanted to teach everyone to attain Buddhahood from the very beginning. However, Sariputra and others had the perspective that Buddhas and Bodhisattvas were their own distinct category. So, they distanced themselves from the Bodhisattva-path in the past, as well as the way to attain Buddhahood. Therefore, the Dharma taught by the Buddha; the Bodhisattva-path that leads to the attainment of Buddhahood, was not something [Sariputra], put an effort into accepting, realizing or putting into practice. Therefore, he “failed to receive this benefit”.
So, as he quieted his mind, he reflected upon himself. He silently contemplated how he lost out on opportunities and wasted his time. “[I] had deceived myself”. Indeed, it was he who had delayed himself. He wasted his own time and even deceived himself. It was obvious that he could attain Buddhahood. It was obvious that he had the strength to walk the Bodhisattva-path. It was obvious he had a love with which he could transform sentient beings. Why did he keep all this from himself? He was deceiving himself. By imposing limits on himself, he cut himself off from the Bodhisattva-path and from making great aspirations. He established these limits for himself.
So, he said, “I had deceived myself”, thinking he was almost the same as the Buddha because he was foremost in wisdom. This was what he lamented. “I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all”. At this moment, he understood he did not attain any of the Buddha’s blessings, virtues and wisdom at all. The Buddha repeatedly returned to go among the people.
So, for infinite kalpas, lifetime after lifetime, the Buddha never left sentient beings. That kind of goodness and the resultant blessings, gave the Buddha this magnificent appearance. This was the Buddha’s blessed virtues and wisdom. What about Sariputra? This was why he was feeling very remorseful. So, “I now know how self-deception led me to…”. We must each engage in self-reflection. This reflection must begin with each of us. We let our own minds deceive us. We lie to ourselves. We think we are close to Buddhahood, but if we have not walked the Bodhisattva-path, have not cultivated blessings or virtues, then we lack true wisdom, Great Vehicle wisdom.
So, “I felt that I failed receive this benefit”. Sariputra was thinking about how he had none of these virtues and wisdom. At this time, he understood that “I attained the Small Vehicle and considered it the ultimate”. After attaining the Small Vehicle, Sariputra thought it was the ultimate. He thought that it was enough and that he was very close to the state of the Buddha. So, Sariputra was very upset. Therefore, he began to form great aspirations, make great vows and walk the Bodhisattva-path, so he could draw near the state of the Buddha.
When Sariputra reflected on himself, he felt that he was “renowned.” He thought that his name was well-known in the five regions of India, that everybody knew about him. The five regions of India are its east, west, north, south and central regions. These are known as the five regions of India. In summary, they cover all of India.
Sariputra thought everyone in India knew about him. He thought his name was widely known. However, the name of the Buddha “was renowned in the ten directions.”
The Buddha’s name was wodely known in the world. Everyone knew about Him. The Buddha’s title, the Enlightened One of the World, was known throughout the entire world. Everyone knew about Him. Sariputra was known in India. He was satisfied with being known in India and felt that this meant he had enough virtues. He never thought about how the Buddha’s name was renowned throughout the ten directions. He was still very far from the state of the Buddha.
Only now did he realize how far he had to go. The Buddha was incomparable; how could he compare himself to the Buddha? The gap between them was simply too large. Where did the gap come from? From [not walking] the Bodhisattva-path. So, he blamed himself and sighed about “failing to attain this benefit.”
Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.
He had spent decades following the Buddha but he and others were only attached to benefiting themselves. Each sought to awaken himself while the Buddha widely helped and benefited all beings in the heaven and human realms. The Buddha’s aspiration was to benefit the heaven and human realms. This included the heavens, the earth and all sentient beings; all beings of the Six Realms need the Buddha-Dharma to be taught to them.
“Today I deeply contemplated and pondered.” To deeply engage in self-reflection, to ponder and contemplate, is to analyze.
And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.
“The enlightened nature of the Buddha’s mind pervades the entire universe.” Because the Buddha’s mind is so vast, His enlightened nature pervades everything, the entire universe. “I thought about the expansiveness of my own mind and understanding and views. Because the capabilities of his mind was so small, he understanding and views were very limited. So, how could he compare himself with the Buddha? “It is not that the Buddha had deceived me. How could the Buddha have deceived him? No, it was his own fault. It was his own mistake. “I did not want to learn the Bodhisattva Way and did not make great aspirations. I had deceived and lied to myself. This is my fault.”
Everyone, as we learn the Buddha’s Way we truly should earnestly mindfully realize it. The Buddha expounded the Dharma equally to all. Sariputra now continued to blame himself and share his regrets. So, we must leave this lesson for our descendants. We must not be that arrogant. When listening to the Dharma, we need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「昔日之失，顯今日之得；昔日之疑，顯今日之解。昔日疑悔，今日疑悔盡斷；今日聞法，得領解承擔。」
⊙「八十種妙好，十八不共法，如是等功德，而我皆已失。」《法華經 譬喻品第三》
⊙「我獨經行時，見佛在大眾，名聞滿十方，廣饒益眾生，自惟失此利，我為自欺誑。」《法華經 譬喻品第三》
⊙舍利弗言：當我獨處經行時，自省思惟，曾與諸菩薩共同修佛所說法，每見佛在大眾中說廣大法。
⊙佛陀知見名聞滿十方，廣饒益眾生，施教大乘菩薩道，濟眾利生，廣饒益眾生。
⊙自惟失此利，我為自欺誑：而我等獨於佛福德、智慧，一無所得，悉由自心欺誑，得於小乘自謂究竟。
⊙舍利弗自省思惟：我之名已普聞於五天竺，而佛之名聞普遍十方。
⊙與佛相距無以比倫，故自責自嘆失此利。惟執自善其一己，佛則廣饒於人天。
⊙而今深思惟忖，佛心覺性遍太虛空界，忖測己心量知見，何能比倫！豈佛有欺於我，乃是我咎，不學菩薩，不發大心，自欺自誑，是我等咎也。
【證嚴上人開示】
「昔日之失，顯今日之得；昔日之疑，顯今日之解。昔日疑悔，今日疑悔盡斷；今日聞法，得領解承擔。」
昔日之失
顯今日之得
昔日之疑
顯今日之解
昔日疑悔
今日疑悔盡斷
今日聞法
得領解承擔
我們最近一直在表達，舍利弗他的心意。舍利弗從內心有那分失落感，有那分後悔、自責的心，因為他已經深深體會到，佛陀來人間，用心良苦，殷殷善誘。大家的根機、智慧，一接觸到就能夠發心，就是聞大法、發大心、立大願、行菩薩道，這是利根大智的人。而若是中根機的人，同樣是佛的說法，他的理解就知道人生，一切因緣生、一切因緣滅，生生滅滅都是在因緣中，所以體解人生無常，所以要修行。
而若是小根機，哎呀！一切是苦，「苦」是來自於「集」，集種種無明、煩惱。要能解除了「苦」，就要去滅這些煩惱，要滅這些煩惱，要開始用功，要如何讓心靜下來，這些煩惱如何去除煩惱、無明，所以他們的理解到這裡還沒有，「佛道無上誓願成」，同樣的聽法，就是不一樣的領受。舍利弗隨佛數十年了，他自己現在知道，他是停滯在中、小根器，這是讓他心最懊惱、自己很自責。
所以「昔日之失」，過去佛陀所說的法，這麼久的時間，成佛的道理，全都沒有將它納受來，沒有體悟到。不過，這時候，在法華會上才知道過去的錯失，才能夠顯出了今日之得，才感覺，我也體會、我也理解了，這個大法，聽了很歡喜，歡喜踴躍，得未曾有。
所以「昔日之疑」，自己反省過去對大乘法還有疑，懷疑自己哪有可能成佛呢？但是現在，在《法華經》「顯今日之解」。聽佛陀這樣說，自己原來也能夠接受佛法，以自己的根性，應該也能夠接受佛的教法，同樣能夠入菩提道，到達成佛之終點。所以今天的覺悟，已經心都開解了，「今日疑悔盡斷」。我現在開始，這些疑全都掃除了，成佛的境界就是這條路，這條路就是菩薩的道路，人人都走得通的路，現在只缺一個，發大心、立大願而已。所以，今天對自己開始沒有懷疑，對佛陀的教法很清楚，納受了。
所以「今日聞法得領解承擔」。這條路已經知道，開始就是要承擔起來。承擔什麼呢？佛廣度眾生的法，所以今天開始，領悟之後，那就要承擔。
這是在法華會上，舍利弗還是不斷在懺悔中，也是不斷表達他過去，對佛法沒有即刻體解，所以也有種種感覺，過去的時間是空度時日，也還是後悔。
前面的經文這樣說，「八十種妙好，十八不共法，如是等功德，而我皆已失。」
八十種妙好
十八不共法
如是等功德
而我皆已失
《法華經 譬喻品第三》
前面是讚歎佛陀，因為修善得福而莊嚴。百善為一福，百福為一相，佛陀三十二相圓滿具足了，所以三十二相、八十種妙好，佛陀的全身從頂到足，那個相都是很圓滿的形象。而且在他的身上，語默動靜、舉手動步、開口動舌，一切的心切，無不都是讓人看了就是歡喜，自然心就一直想「皈依」。那就是反黑歸白，願意改過去的習氣，發心立願在未來向善的路。這種「皈」，皈依、依靠；依靠著佛陀所說法，法能夠入我們的心，化為我們的行動，追隨著佛的芳蹤。這是從佛陀的形象，引起了人人尊重、愛敬、皈依，這種就是從八十種好來。
還有十八不共法，是佛陀的智慧，這就是以二乘，就是中乘、小乘，還是還不能徹底，開發出來的智慧。共有十八種，這十八種智慧，若能夠會合，那時候就是叫做成佛了。
《法華經》一直要告訴我們，我們絕對做得到，我們絕對能夠與佛同等的境界。這是舍利弗現在知道了，所以他讚歎佛。「而我皆已失」，「我」就是舍利弗自稱，我全都還得不到。
所以下面再來，這段(經)文就說：「我獨經行時，見佛在大眾，名聞滿十方，廣饒益眾生，自惟失此利，我為自欺誑。」
我獨經行時
見佛在大眾
名聞滿十方
廣饒益眾生
自惟失此利
我為自欺誑
《法華經 譬喻品第三》
看，這段文，我們能夠體會舍利弗的心境。舍利弗說：我還未得到這些事情。還沒得到什麼呢？還沒有得到三十二相、八十種好、十八不共法，這些已失，成佛，我好像都還沒有去體會到。這是描述過去。
「我獨經行時，見佛在大眾」。我舍利弗也是很精進，修行在僧團裡，也是時時在修行；不論是打坐、經行，時時都能夠想、能夠看到，看到佛在大眾中。
舍利弗言
當我獨處經行時
自省思惟
曾與諸菩薩
共同修佛所說法
每見佛在大眾中
說廣大法
這是這樣在思惟，自己若靜下來，就想到佛陀，他在大眾中能夠說法，欣慕著佛陀這樣弟子眾眾圍繞，大家這麼虔誠聽佛說法。其實我也是在人群眾中，同樣和菩薩共同聽佛說法，聽同樣的法，但是菩薩所修的是大乘，但是我自己在這個大眾中，佛陀在廣說法，我自己就是停滯在那裡。佛陀所以能夠在大眾中，「名聞滿十方，廣饒益眾生」。
這是舍利弗是這樣又想：不論他是信受小乘、還是信受中乘，或大乘，各人聽佛同一場說法，不同的領解，卻是人人就是同樣的歡喜。這種佛陀圓滿的說法，這種能夠「名聞滿十方」，就是「廣饒益眾生」。
佛陀知見
名聞滿十方
廣饒益眾生
施教大乘菩薩道
濟眾利生
廣饒益眾生
佛陀施行大教。大教、大乘，就是教菩薩法。佛陀的心意，本來就是開始說菩薩法，只是根機不同，無法接受的人，還是聽不懂，只是接受到他歡喜的境界而已。佛陀的目標，來人間就是「濟眾利生」，來救濟度眾生，所以「自惟失此利，我為自欺誑」。
舍利弗又是再帶出，一句慨嘆的話，我為自欺誑我為自欺誑的心意就是要眾生，除了一直稱讚佛陀，又是會再帶出了有失落。
自惟失此利
我為自欺誑：
而我等
獨於佛福德 智慧
一無所得
悉由自心欺誑
得於小乘自謂究竟
其實，佛陀一開始就是要，教人人成佛。卻是舍利弗他們的見解，佛是佛、菩薩是菩薩，自己自我分類，所以過去的菩薩道，與佛能夠成佛，他將自己隔離了，所以佛陀所說的法，能夠成佛過程的菩薩道，他就沒有很用心，去領受、體解、實行，這所以他才會「失此利」。，所以自己思惟。自己靜下來時，自己默默來思惟：過去都是損失了，時間這樣空過了。
「我為自欺誑」。其實就是我自己耽誤自己，我自己耽誤，甚至自欺。我明明就能夠成佛，明明我有力量能夠行菩薩道，明明我就有這個愛要來度眾生，為什麼將自己矇蔽起來呢？對自己是自欺，將自己設限在這個地方，他隔斷了行菩薩道這段，這個發大心的願，他自己自我隔斷，所以「自欺誑」，以為自己和佛已經差不了多少，智慧第一。所以就有這樣的慨嘆。
「我等獨於佛福德、智慧，一無所得」。這個時候瞭解了，我自己真的於佛的福德、智慧，一無所得。佛陀就是來來回回在人群中，所以生生世世無量劫來，佛陀不離開眾生。那種善而福，所以有這樣的莊嚴相，這是佛的福德、智慧。
但是自己呢？這是他現在自己覺得很慚愧，所以「自惟悉由自心欺誑」。自己反省看看，反省都是從我們自己開始，我們的心自己自欺誑，自己欺騙自己，以為已經接近佛了，但是沒有行過菩薩道，沒修福、沒修德，就欠缺真實、大乘的智慧。所以「自惟失此利」，自己思惟這種的福德、智慧，絲毫全無，現在知道了。
「得於小乘自謂究竟」。得到這個小乘法以為是究竟，以為我這樣已經足夠，已經將要差不多能夠接近佛。這是舍利弗很懊惱，所以現在開始就要發大心、立大願、行菩薩道，才能夠接近佛的境界。
舍利弗自己思惟，感覺說「名聞」，自己以為我的名，在這個五天竺全都知道，大家都認識我了，五天竺就是，印度東、西、南、北、中，這樣五方，這稱為叫做五天竺。總而言之，就是全印度，舍利弗認為，我已經全印度的人都認識我，我以為我的名字已經很普遍了。
舍利弗自省思惟
我之名
已普聞於五天竺
而佛之名聞
普遍十方
不過，佛陀的名「名聞滿十方」，佛陀的名是普遍在天下，人人皆知。世間覺在在人間，這是佛陀的名聲，能夠普及天下，人人皆知，自己一個名在印度，全印度的人知道，這樣以為很滿足了，以為他的德已經足夠了，沒有想到原來佛陀的名聞，就是在天下，普十方，這與佛陀的距離相差太遠了，現在才知道與佛的距離，無以比倫。要和佛如何來比評呢？差太多了！差在哪裡呢？就差在那段菩薩道，所以真的差很多。所以自責、自嘆「失此利」。
與佛相距
無以比倫
故自責自嘆
失此利
惟執自善其一己
佛則廣饒於人天
過去數十年間，只是執著，執著在自善，一個人獨善其身。佛就是廣饒益人天。佛陀的心就是利益人天，是包天包地，所有的眾生，連六道眾生都是需要佛法來普被。
今日「而今深思惟忖」，深深來反省，來想一想。好好來惟忖，就是來推測。
而今深思惟忖
佛心覺性
遍太虛空界
忖測己心量知見
何能比倫
豈佛有欺於我
乃是我咎
不學菩薩
不發大心
自欺自誑
是我等咎也
「佛心覺性遍太虛空界」，佛陀他的心這麼開闊，那個覺悟的性普遍太虛空界，那就是整個宇宙。「忖測己心量知見」，自己的心量小，所以知見就小，所以要如何能與佛比呢？
「豈佛有欺於我」，豈是佛欺騙我呢？不是，那是我自咎，是我自己，我自己的錯。「不學菩薩，不發大心，自欺自誑，是我等咎也」。
各位，我們學佛真的要好好用心來體會，佛所說的法是平等。舍利弗現在他不斷自責，自己的後悔，這也就是要留給我們後代的人，不要那麼自高驕慢，聽法要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Old Doubts Today (惜疑今解願承擔)
Date: January.05. 2015
“Past losses highlight today’s gain. Past questions highlight today’s understandings. Past doubts and regrets are being completely eliminated today. Listening to the teachings of today leads to realizations and the acceptance of the mission.”
Recently, we have been constantly talking about Sariputra’s heart and mind. He had felt a deep sense of loss, a sense of regret and self-reproach. This was because he had a deep realization of how the Buddha comes to this world and does His best to patiently guide everyone. Those with suitable capabilities and wisdom, as soon as they encounter the Dharma, will form aspirations. They hear the Great Dharma, develop great aspirations, make great vows and walk the Bodhisattva-path. This is what people with sharp capabilities and great wisdom would do. If people have average capabilities, by listening to the same teachings of the Buddha; their understanding would be that in life, all things arise because of causes and conditions and cease because of causes and conditions; both arising and ceasing are subject to karma.
So, realizing that life is impermanent, they engage in spiritual practice. For people with limited capabilities, everything is suffering. “Suffering” comes from “causation,” the accumulation of ignorance and afflictions. In order to eliminate “suffering,” they must bring about the “cessation” of afflictions. In order to eliminate these afflictions, they begin to work hard. They learn how to quiet their minds and how to eliminate their ignorance and afflictions. This is the extent of their understanding; they have not vowed to attain supreme Buddhahood. Though people are listening to the same Dharma, they have different realizations. Sariputra had followed the Buddha for decades. Now he realized that he had remained in the state of average or limited capacities. This was what troubled him the most. He blamed himself. Therefore, “past losses” refer to how, even though the Buddha had taught the Dharma for such a long period of time, he still had not accepted the principles of attaining Buddhahood, he could not realize them. However, at this moment, during the Lotus Dharma-assembly, Sariputra finally realized his past mistakes, which highlighted the gains he attained today. He finally felt, “Now I have realized this and understand.” Hearing this Great Dharma made him very happy. He felt jubilance and delight for attaining what he had never attained.
Therefore, he examined how he had “past questions” about the Great Vehicle Dharma, because he doubted whether he could possibly attain Buddhahood. But now, the Lotus Sutra “highlighted today’s understanding.” After hearing what the Buddha said, he realized he could accept the Buddha-Dharma, that he had the capabilities to be able to accept the Buddha’s teachings and also enter the Bodhi-path to eventually attain Buddhahood. Because of today’s awakening, all the questions in his mind were resolved, they were “completely eliminated today.” Now, all those doubts had been eliminated. “This is the road to attaining Buddhahood. This road is the Bodhisattva-path, which is open to everyone.” Now the only thing that was missing was forming great aspirations and making great vows. So, starting from today, he did not doubt himself. He clearly understood and accepted the teachings. So, “listening to the teachings of today leads to realizations and the acceptance of the mission.”
Now that he knew this road he began to take on responsibilities.
What did he take responsibility for?The Buddha’s teaching of transforming all beings.So, starting from this moment, after realizing the teachings, he became responsible for them.
During the Lotus Dharma-assembly, Sariputra continued to repent and express his regrets for not immediately understanding the Buddha-Dharma in the past.He also felt that he had wasted his time in the past.He deeply regretted this as well.
The previous text states, “The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”
The previous passages praised the Buddha for cultivating good deeds and thus attaining blessings that made Him magnificent.
One hundred good deeds create one blessing, and one hundred blessings create one Mark.The Buddha was perfectly replete with the 32 Marks.So, with His 32 Marks and 80 types of wonderful characteristics, the Buddha, from head to toe, had a prefect appearance.Whether He was speaking or silent, moving or still, His every movement, His every word, everything He did, brought happiness to the people who saw Him.
Naturally they wanted to take refuge with Him, which meant to turn from darkness toward light, to willingly change their old habitual tendencies and to vow to do good deeds in the future.
Taking refuge also meant they would rely on the Dharma taught by the Buddha.When we take the Dharma to heart, we can transform it into action and thus follow in the footsteps of the Buddha.This is how the appearance of the Buddha inspired people to love and respect and takes refuge with Him.
This is due to the 80 types of wonderful characteristics.In addition, the 18 Distinctive Dharma comes from the wisdom of the Buddha.
This is wisdom that the Two Vehicle practitioners, the Middle Vehicle and Small Vehicle, could not yet thoroughly understand.
There are a total of 80 kinds.If we can bring together these 18 kinds of wisdom, that means we have attained Buddha hood.
The Lotus Sutra continuously tells us that we definitely can achieve this; definitely reach a state equal to the Buddha’s.
This was what Sariputra had finally understood, so he praised the Buddha.
“Merits such as these are all lost to me!”“Me” refers to Sariputra.
He could not yet attain any of these.
So, the next passage states the following, “When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”
From this sutra text, we can experience Sariputra’s state of mind.
Sariputra said, “I have not yet attained these things.”Why has he not attained them yet?He had not attained the 32 Marks of the Buddha, 80 types of wonderful characteristics and 18 Distinctive Dharma.He had failed to attain them.It seemed that he had not yet realized how to attain Buddhahood.This described Sariputra’s past.
“When I walked in meditation alone, I saw the Buddha among the people.”Sariputra was very diligent, and engaged in practice among the Sangha.He constantly engaged in spiritual cultivation and, whether he was sitting or walking in meditation, he would always think of and always see the Buddha going among the people.
Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”
This was how he engaged in contemplation.When he quieted his mind, he recalled how the Buddha went among the people to teach the Dharma.He admired how the Buddha was always surrounded by disciples who reverently listened to Him teach.
Actually, he was also among the people; with the Bodhisattvas listening to the Buddha teach.They all heard the same Dharma, but Bodhisattvas cultivated the Great Vehicle. Though he was part of the same assembly where the Buddha extensively gave teachings, he remained in the state [of the Small Vehicle]. Because He went among the people, the Buddha was “renowned in the directions, widely benefiting sentient beings”. This was what Sariputra reflected on again. Whether they had accepted the Small Vehicle, Middle Vehicle or Great Vehicle, everyone at the same Dharma-assembly ended up with different understandings, but everyone was equally happy. By giving teachings in such a perfect way, the Buddha was “renowned in the ten directions” and was “widely benefiting sentient beings”.
“The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and. ”
The Buddha was giving the great teaching. The great teaching, or the Great Vehicle, is the Bodhisattva Way. The Buddha’s original intent was to teach the Bodhisattva Way from the start. But because people had different capabilities, some people could not understand it and only accepted what made them happy. The Buddha’s goal in coming to his world is to save and help living beings”, to transform sentient beings. So, “I felt that I failed to receive this benefit and had deceived myself”. Again, Sariputra sighed and spoke a few regretful words. Other than constantly praising the Buddha, he also mentioned feeling that sense of loss.
“I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.”
The Buddha actually wanted to teach everyone to attain Buddhahood from the very beginning. However, Sariputra and others had the perspective that Buddhas and Bodhisattvas were their own distinct category. So, they distanced themselves from the Bodhisattva-path in the past, as well as the way to attain Buddhahood. Therefore, the Dharma taught by the Buddha; the Bodhisattva-path that leads to the attainment of Buddhahood, was not something [Sariputra], put an effort into accepting, realizing or putting into practice. Therefore, he “failed to receive this benefit”.
So, as he quieted his mind, he reflected upon himself. He silently contemplated how he lost out on opportunities and wasted his time. “[I] had deceived myself”. Indeed, it was he who had delayed himself. He wasted his own time and even deceived himself. It was obvious that he could attain Buddhahood. It was obvious that he had the strength to walk the Bodhisattva-path. It was obvious he had a love with which he could transform sentient beings. Why did he keep all this from himself? He was deceiving himself. By imposing limits on himself, he cut himself off from the Bodhisattva-path and from making great aspirations. He established these limits for himself.
So, he said, “I had deceived myself”, thinking he was almost the same as the Buddha because he was foremost in wisdom. This was what he lamented. “I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all”. At this moment, he understood he did not attain any of the Buddha’s blessings, virtues and wisdom at all. The Buddha repeatedly returned to go among the people.
So, for infinite kalpas, lifetime after lifetime, the Buddha never left sentient beings. That kind of goodness and the resultant blessings, gave the Buddha this magnificent appearance. This was the Buddha’s blessed virtues and wisdom. What about Sariputra? This was why he was feeling very remorseful. So, “I now know how self-deception led me to…”. We must each engage in self-reflection. This reflection must begin with each of us. We let our own minds deceive us. We lie to ourselves. We think we are close to Buddhahood, but if we have not walked the Bodhisattva-path, have not cultivated blessings or virtues, then we lack true wisdom, Great Vehicle wisdom.
So, “I felt that I failed receive this benefit”. Sariputra was thinking about how he had none of these virtues and wisdom. At this time, he understood that “I attained the Small Vehicle and considered it the ultimate”. After attaining the Small Vehicle, Sariputra thought it was the ultimate. He thought that it was enough and that he was very close to the state of the Buddha. So, Sariputra was very upset. Therefore, he began to form great aspirations, make great vows and walk the Bodhisattva-path, so he could draw near the state of the Buddha.
When Sariputra reflected on himself, he felt that he was “renowned.” He thought that his name was well-known in the five regions of India, that everybody knew about him. The five regions of India are its east, west, north, south and central regions. These are known as the five regions of India. In summary, they cover all of India.
Sariputra thought everyone in India knew about him. He thought his name was widely known. However, the name of the Buddha “was renowned in the ten directions.”
The Buddha’s name was wodely known in the world. Everyone knew about Him. The Buddha’s title, the Enlightened One of the World, was known throughout the entire world. Everyone knew about Him. Sariputra was known in India. He was satisfied with being known in India and felt that this meant he had enough virtues. He never thought about how the Buddha’s name was renowned throughout the ten directions. He was still very far from the state of the Buddha.
Only now did he realize how far he had to go. The Buddha was incomparable; how could he compare himself to the Buddha? The gap between them was simply too large. Where did the gap come from? From [not walking] the Bodhisattva-path. So, he blamed himself and sighed about “failing to attain this benefit.”
Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.
He had spent decades following the Buddha but he and others were only attached to benefiting themselves. Each sought to awaken himself while the Buddha widely helped and benefited all beings in the heaven and human realms. The Buddha’s aspiration was to benefit the heaven and human realms. This included the heavens, the earth and all sentient beings; all beings of the Six Realms need the Buddha-Dharma to be taught to them.
“Today I deeply contemplated and pondered.” To deeply engage in self-reflection, to ponder and contemplate, is to analyze.
And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.
“The enlightened nature of the Buddha’s mind pervades the entire universe.” Because the Buddha’s mind is so vast, His enlightened nature pervades everything, the entire universe. “I thought about the expansiveness of my own mind and understanding and views. Because the capabilities of his mind was so small, he understanding and views were very limited. So, how could he compare himself with the Buddha? “It is not that the Buddha had deceived me. How could the Buddha have deceived him? No, it was his own fault. It was his own mistake. “I did not want to learn the Bodhisattva Way and did not make great aspirations. I had deceived and lied to myself. This is my fault.”
Everyone, as we learn the Buddha’s Way we truly should earnestly mindfully realize it. The Buddha expounded the Dharma equally to all. Sariputra now continued to blame himself and share his regrets. So, we must leave this lesson for our descendants. We must not be that arrogant. When listening to the Dharma, we need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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