20150106《靜思妙蓮華》未解佛心失於大法 (第473集)
（法華經•譬喻品第三）
⊙「往昔侍佛以來，或從聚落乞食、或從林中行道，但隨侍佛身形，未隨侍解佛心，至今默契實相。」
⊙「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》
⊙「我常於日夜，每思惟是事，欲以問世尊，為失為不失。」《法華經 譬喻品第三》
⊙我常於日夜，每思惟是事：表內心自不能理解，每欲恭請敬問世尊以證明我所修習，是否有失於大法方向？
⊙久來時常惟忖自己，失利他大法，自省思惟，實大不如佛者。疑己修行是偏差，為失為不失？
⊙而佛實平等施教，乃是我學菩薩法，不發大心，自執利己小乘法，疑悔有得失。
⊙為失不失者：失，則於己絕分，不失又不同菩薩。菩薩備受稱讚，我等受斥，由是日夜思惟，今聞佛隨宜而說法。
【證嚴上人開示】
「往昔侍佛以來，或從聚落乞食、或從林中行道，但隨侍佛身形，未隨侍解佛心，至今默契實相。」
往昔侍佛以來
或從聚落乞食
或從林中行道
但隨侍佛身形
未隨侍解佛心
至今默契實相
還是同樣，舍利弗的心境。最近一直舍利弗的心境，希望能夠我們人人更加了解。因為舍利弗是智慧第一，隨侍在佛的身邊，時間很長，所以，佛陀四十多年間的說法，多數舍利弗都在身邊。
但是，佛陀一直到四十多年後，佛陀在法華會上，正直捨方便，這個時候開始，舍利弗開始懷疑自己：「若是這樣，過去所修的，是不是有契合佛心呢？佛陀時時讚歎菩薩，而我是不是於菩薩無分呢？」所以他的心，會時時起了這分自我懷疑。
「往昔侍佛以來」，從過去都跟隨在佛的身邊，現在自己感覺到的，常常在親近佛，是不是只是隨在佛的身形、佛的起居動作，是不是只有這樣而已呢？可能都還沒有隨侍到解佛的心？舍利弗現在自己自省，沒有隨到佛心，佛的心意還不了解。佛陀在說法，自己所解的法，就是另外一個境界，那種獨善其身的境界。還沒辦法像菩薩，同一個地方聽法，就有不同的受用，能發大心、立大願。
一直到了法華會這個時候，所以「默契」了，自己的內心總是有一些啟悟，了解自己，真的是沒有契合到佛意，現在終於了解，佛陀時時說法，施權，其實那個權中有妙，用妙權施教；妙就是真理，權就是方便，在方便中是隱含著真理。這是舍利弗的心境，現在終於瞭解了。
所以我們在這段(經)文，要深深來體會，舍利弗一直在反省，我們前面的文也就是這樣：「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》
他責備自己太貢高了，以為我已經是，佛說一，我知十了；大家讚歎我是僧團中智慧第一，以為佛所說的法，我全都了解，說一項，我可能了解十項了。這實在自欺誑，這是自己自責。
我們昨天也有提起，舍利弗以為他的智慧第一，已經遍名聞五天竺，全印度的人都認識我，聽過我的名字，知道我。但是佛陀卻是「名聞滿十方」，佛陀的名已經是十方，普天之下，人人都認識、人人都知道。自己與佛是要如何比呢？這是我們昨天說過了。
接下來這段(經)文就這樣說：「我常於日夜，每思惟是事，欲以問世尊，為失為不失。」
我常於日夜
每思惟是事
欲以問世尊
為失為不失
《法華經 譬喻品第三》
自己在修行，自己一直都有一個疑問，過去隨佛這樣走，佛陀他在廣饒益眾生，自己的內心，也曾起過這樣的疑問。
譬如說，有一段時間，在聚落的地方，看到一個年紀很輕，十歲出頭的女孩子，這個女孩全身，就是這樣很破爛、很落魄，看她在向人乞討。看來很可憐，但是布施給這個女孩的人，好像愈來愈少了。人感覺這常常出現，常常給她，要給她到什麼時候呢？所以漸漸地，這個女孩子好像飢餓，很餓，沒人願意布施了。
這時候，佛陀就會向阿難說：「阿難，拿一些給這位女孩子。」一次、二次，三、五次，舍利弗看了，不以為然，內心就這樣想：「佛陀一直在鼓勵人人要布施──供僧、供佛，為什麼這位女孩子，從佛陀來叫阿難，累次若看到，就分食給這位女孩子？」在舍利弗的內心，不以為然，這是過去的事情。
但是現在，現在佛陀說菩薩法了，眾生平等，我們要擴大我們的愛心，利益眾生。現在在思惟中，難免也會想到過去，佛陀是如何在入人群？入人群中，是如何對眾生的悲心？不只是用說的，遇到的時候，佛陀還是起悲心，佛陀還要僧，就是阿難，要分食給這位女孩子，舍利弗回想到這樣，感覺到自己的心，原來就還是這麼窄，佛陀在廣饒益眾生，自己還是還在不以為然。這是舍利弗那時候的心境，所以他會常常日夜思考過去，哪怕這麼微細，舍利弗也會這樣思考。
瞭解了佛陀饒益眾生，不只是施法，這個法就是要教人人，用心去付出。眾生的苦難，過去沒造福、造惡因，這輩子就沒有福緣，貧窮困難，無人肯布施。這種貧困而得不到人的同情，這也就是過去生，佛陀雖然要讓大家知道，過去生是這樣，但是現在看到，已經得到這種果報的人，欠缺資生的糧食，就是養生命的糧食，當然佛陀也是要鼓勵人，要去布施給這樣的人，這叫做行菩薩道。
有形的物質要能夠捨，捨出去之後，又能看他安身、安心，我們會歡喜，這是佛陀的教法。這種心的付出，都是從小小開始；心的慳吝、法的偏差，也是在這小小的念頭，而封閉起來。雖然說起來這麼簡單，舍利弗他終於體會了，一念間的封閉，所以障礙了行善、行菩薩道的法。所以，舍利弗說：「我常於日夜，每思惟是事。」
就像我們常常說：有錢的人要出錢，有力的人要出力；若沒錢就要出力。我們現在又不是了，我們現在又再是，有錢出錢、有力出力，又是濟貧，又要教他說，你的心的財富。
要如何的去發現他自己內心的財富，所以，在救濟的過程，我們會鼓勵他們，說「竹筒歲月」──五毛錢也能救人，一毛錢也能救人，只要你每天、每天發一念心，我也能一滴水，集聚成來，就是一水缸，這個觀念。
所以在昨天又看到南非(德本)，那些菩薩繼續在，「無人不度」，再繼續看下去，看了也還是很感動。他們繼續往前走，帶著(哈雷)史密斯的志工去訪貧，去教他們要如何去看貧困的人。一個一個家庭，大家看了之後，尤其是附近的人看到這一群人，他們也好奇，跟著我們德本的菩薩，以及 (哈雷)史密斯的菩薩，這樣愈來愈多人，愈跟愈多。
他們就邊走邊跟他們說：我的人生過去也很苦，我做了慈濟之後，我很快樂，有的人比我更辛苦，邊走邊向這些新的，剛剛跟上來的人，在路上也是利用機會，已經投入的志工，來帶著現在跟著他們走的人，所以也是在說法。將自己的這本經說給他聽，帶他去看別人的另外一本經。
所以別人的經，看到好幾個家庭，讓人看了實在是很不捨。其中有一位老媽媽，年紀大了，但是要帶著一位四個月的孩子。大家看，問起了因緣，鄰居就來補充這個家庭的苦。原來這個媳婦是才十七歲，從小父母都死了，等於是一個流浪的少女，認識了一位年輕人，二個人就這樣結合起來，就生孩子了。才知道這位年輕人是愛滋病，就生下來了，生下來，就是在這個阿嬤的家庭，阿嬤的孩子愛滋病死了，這個媳婦，又受到村莊的人所誘拐，又跑出去了，這些志工，一大群人這樣在聽故事，有的人跟著她哭，有的人一直說：怎麼這麼可憐。
在那當中，聽到有人說：「將孩子的母親帶回來了！」看起來，真的是很年輕、很瘦小的一位女孩子，全身也是這樣這麼的骯髒，就是那麼邋遢，大家看到都搖頭。開始，慈蒂就是帶領志工，較資深的德本菩薩，就趕緊去輔導，輔導這位女孩子，大家志工就說：「妳現在要回來守這個家，好現在要來照顧這個孩子。」在這當中，她們的鄰居，看到我們志工那麼熱心的愛，所以就趕緊挺身而出，就說：「我是在她的附近而已，這個家庭，我能夠來幫忙，你們放心，我會幫你們一起照顧。」在這個地方，又多了一位志工出來了。
類似這種，所看到的很苦的家庭，那個地方就又產生了，懂得要跟他們這樣做，做得很歡喜。這樣接下去的小故事，同樣是很多，真的他們做到「無人不度」的程度。這次去到貧困的地方，這樣有三十五位，發心要照顧人的人，馬上登記，馬上三十五志工又產生來，這是人間菩薩，原來就是這樣起來的。
舍利弗在那個時代，這種貧困的人很多，佛陀要人人去救人，所以行菩薩道。舍利弗那時候還不很了解，表達內心無法了解，常常就想要問世尊，「每欲恭請敬問世尊」，來證明他自己那個修行的方法，到底是對或不對？
我常於日夜
每思惟是事：
表內心自不能理解
每欲恭請敬問世尊
以證明我所修習
是否有失於
大法方向
這是自己的方向，這樣對嗎？就像剛剛說的，有時候心疑，放在心裡沒有提出來說，這是還在修小乘法時，現在應該要提出來問，「欲以問世尊，為失為不失」。
久來時常惟忖自己
失利他大法
自省思惟
實大不如佛者
疑己修行是偏差
為失為不失
久遠來，一直數十年間聽佛說法，看佛這樣在用心救濟眾生，像這樣，常常都有這樣的疑問，常常就是這樣在思惟：到底我的想法對或不對？過去認為獨善其身，去除無明，不要再和眾生攀緣，過去是這樣想。但是，看到佛陀鼓勵人去布施，從內心不以為然，但是現在就是開始就要問：到底我的想法是失，失，失掉了行菩薩道的法？所以「失利他大法」，我自己已經失去了利他，只要利己，沒有利他人，這是不是我的損失呢？
「自省思惟，實大不如佛者」。現在想來，實在是不如佛。自己的念頭應該是錯，現在已經了解了，佛原來施教是平等，了解了，佛陀他實平等施教，乃是我不學菩薩道，是我自己，不肯去學菩薩道，不肯發大心，是自己自執利己小乘之法，所以疑悔有失。
而佛實平等施教
乃是我學菩薩法
不發大心
自執利己小乘法
疑悔有得失
常常在懷疑：為什麼還要去幫助別人呢？這也是過去的懷疑，現在是懷疑自己，為什麼不去幫助別人？這對自己的自責，所以就會提出來問佛：「為失為不失？」我過去這樣的修行，是不是失去了利他，或者是我所修的，修我能夠去除煩惱，不要和眾生攀緣，這樣到底是對或不對？現在常常想要問。
為失不失者：
失 則於己絕分
不失又不同菩薩
菩薩備受稱讚
我等受斥
由是日夜思惟
今聞佛隨宜而說法
就是若是失，就是自己應該清楚，與菩薩無緣分。因為人人都能成佛，你不行菩薩道，你就沒有和眾生結緣，你就沒有當菩薩的緣，你沒有去造福，所以這叫做失。若說我沒有失，若說我這樣自己自修是對，無失，但是聽到菩薩都在受人讚歎，而我一直尊守在小乘中，只是每天托缽，沒有結到好緣，有時候就會受人毀謗。所以「我等受斥」，就是排斥。「由是日夜思惟」，因為這樣，所以日夜都在思惟。
現在已經聽到佛這樣隨宜說法，所以舍利弗內心的疑，現在慢慢一直在打開了，所以舍利弗這個心境，希望我們日日都要去體會，我們也要多用心。
Explanations by Master Cheng-Yan
Subject: By Not Understanding the Buddha, One Loses Out on the Great Dharma (未解佛心失於大法)
Date: January.05. 2015
“In the past, Sariputra had served the Buddha, from begging for alms in villages, to engage in spiritual practice in forests. But though he followed the Buddha physically, he did not follow or understand His mind. Now he finally reached an understanding of ultimate reality.”
We are still talking about Sariputra’s mindset. I have been discussing his state of mind in hopes of bettering our understanding. Sariputra was foremost in wisdom and had followed the Buddha for a very long time. In the Buddha’s 40-plus years of teaching, Sariputra had mostly been by His side. But after more than 40 years, at the Lotus Dharma-assembly, the Buddha set aside skillful means for the direct. Beginning with this moment, Sariputra began to doubt himself. “Have the spiritual practices I engaged in been in accord with the Buddha’s mind? The Buddha always praised Bodhisattva, but will I ever become a Bodhisattva?” Thus, he often doubted himself.
“In the past, Sariputra had served the Buddha.” He had followed the Buddha closely. Now he questioned whether, though he had always been close to the Buddha, he was just mirroring the Buddha’s actions in His daily living. Was this all that he had done? Maybe he had not understood the Buddha’s mind. Sariputra reflected on himself, and felt he had not yet followed the Buddha’s mind. He still had not understood the Buddha’s intent. What the Buddha taught and what he had realized were totally different; he had only focused on self-awakening. He was not yet like the Bodhisattvas who had heard the same Dharma but could apply it in different ways and could form great aspirations and vows. Then, at the time of the Lotus Dharma-assembly, he finally “reached an understanding.” He attained some realizations about how he had not been in accord with the Buddha’s mind.
Now he finally understood that, though the Buddha constantly expounded the Dharma with provisional teachings, they actually contained wondrous Dharma within. He gave wondrous and provisional teachings, “wondrous” meaning true principles and “provisional” meaning skillful means. Thus, skillful means contained true principles. This was what Sariputra was thinking; this was what he finally understood.
In this sutra passage, we must have a deep comprehension of how Sariputra continued his self-reflection.
As the previous sutra passage states, “When I walked in mediation 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.”
Sariputra reproached himself for his arrogance. “I thought that I was already able to realize ten things when the Buddha taught one. People always praised me as foremost in wisdom. I thought I could understand all Buddha-Dharma. When He says one thing, I can realize ten things.” This was how he deceived himself. This was his self-reproach.
Yesterday I also mentioned how Sariputra felt, because he was foremost in wisdom, he was renowned in all five regions of India. Everyone in India knew him and had heard his name. However, the Buddha was “renowned in the ten directions.” His name had spread in the ten directions and everyone in the world knew about Him.How could he compare himself to the Buddha.This is what we discussed yesterday.
The following sutra text states, “Constantly, day and night, every time I contemplated this matter,. I wished to ask the World-Honored One whether or not my practices were correct.”
As Sariputra engaged in spiritual practice, he always had this doubt.He had followed the Buddha in the past.The Buddha was always widely benefiting others, so in his mind, he had given rise to these kinds of doubts.
For example, they spent some time in a village where they often saw a very young girl who was not much more than ten years old.
This girl wore tattered clothing and seemed to be in poor circumstances.They watched her beg.She looked very forlorn, but those who gave her things grew fewer and fewer in number.
People felt that if they gave her something whenever she appeared, they would have to support her indefinitely.
So, gradually, this girl began to go hungry because no one wanted to give her any food.At this time, the Buddha told Ananda, “Ananda, give that girl something to eat.”After doing so once, twice, thrice, five times, Sariputra began to disapprove.He thought to himself that the Buddha always encouraged people to give, to make offerings to the Sangha and the Buddha.Why then did the Buddha always ask Ananda to share their food with this girl whenever they saw her?Sariputra did not approve of this.
This was something that had happened in the past.
But at this time, the Buddha was teaching the Bodhisattva Way, that all sentient beings are equal so everyone must broaden their loving hearts to benefit all sentient beings.As Sariputra contemplated this, he inevitably thought about the past and how, when the Buddha went among people, He showed such great compassion for them, and not just in words.When He encountered this girl, He felt compassion and told the Sangha, Ananda in particular, to share some food with her.
As he recalled this, Sariputra realized how narrow his heart had been.While the Buddha was benefiting sentient beings, he still disapproved of it.That was Sariputra’s mindset back then.
So, he began to think about the past, day and night.No matter how small the matter was, Sariputra would ponder it.He understood that the Buddha benefited people not just by giving them teachings.His teachings taught everyone to put their hearts into giving.Sentient beings suffer because they did not create blessings in the past, but created evil causes, thus they lack blessed conditions in this lifetime.
They suffer from poverty and no one is willing to give to them.
Though they suffer hardship, no one has sympathy for them.
This is due to what happened in past lifetimes.Although the Buddha wanted everyone to know how our past lifetimes [affected the present], when He saw those who were suffering from their karmic retributions, and lacked physical nourishment, the food to sustain their lives, the Buddha still encouraged people to give to them.This is walking the Bodhisattva-path.
We must be able to give away tangible things.After we see how these things put people at peace in body and mind, we feel joy; this is the Buddha’s teaching.
When we give from our hearts, we begin with small things.
Our stinginess and deviation from the Dharma also began with a tiny thought that closed off our minds.Although this sound very simple, Sariputra finally realized that a single thought of close-mindedness hindered him from cultivating good deeds and the Bodhisattva Way.
So, Sariputra said “Constantly, day and night, every time I contemplated this matter…”As we always say, those who have money can contribute money, those who have strength can contribute strength’s.Those with no money can also contribute strength.We have gone beyond this now.We are still saying that those with money give money, those with strength give strength.But now as we help the poor, we share with them, “You have wealth in your hearts” and also tell them how to discover that spiritual wealth.
So, when we help them, we encourage them by teaching them the spirit of the Bamboo Banks, 50 cents can save people; 10 cents can also save people, so long as people renew this aspiration every day. Drops of water can, when gathered together, fill a whole barrel. This is the concept.
Yesterday we saw how the Bodhisattvas in South Africa continue to “transform everyone they meet”. As I continued to watch their story, I continued to be very moved. They continued to move forward and brought the volunteers from Harrismith with them to visit the poor and teach them how to interact with those in need. After the volunteers visited each family, their neighbors were very curious about them so they followed our Bodhisattvas from Durban and Harrismith. Thus more and more people joined them. As they all walked together, the volunteers told them, “My life has also been filled with suffering. After volunteering with Tzu Chi, I became happy. I have seen people who suffered more than me.” As they walked, they used the opportunity to speak to those who had just joined them. As these experienced volunteers walked, they used this opportunity to guide those who had followed them. So, they were also teaching the Dharma. They taught them with their own [realizations] and led them to see teachings in other people. So, they learned to ‘read” those sutras. They visited many families, [whose situations] were very heartbreaking to see.
Among them, there was an old grandmother who had to take care of a four-month-old infant. Our volunteers wanted to know what happened, so the neighbors further explained their suffering. The mother was actually only 17 and had been orphaned at a young age. She was like a homeless girl. Eventually, she met a young man. They entered a relationship and had a child. Then they found out the young man had AIDS. They still had this baby, and after the baby was born, she remained with her grandmother. The young man died. Then this young mother was led astray by some other villagers. So, she left the family.
As these volunteers listened to her story, some of them cried along with this grandma. Some said, “How could her life be so sad?” Then they heard someone say they had brought the baby’s mother. She was a very skinny, petite young woman. Her appearance was very dirty and sloppy. Everyone shook their heads when they saw her. Then, Tzu Di, the lead volunteer who was one of the more senior Bodhisattvas in Durban, immediately began to counsel this young woman.
The volunteers told this young woman, “Come back and watch over this family. Come back and take care of your child”. When her neighbors saw how warm-hearted and loving the volunteers were, they came forward to say, “I live nearby. I can come and help this family. Don’t worry. I will help you to take care of them.” So, in this village, more volunteers emerged. There are many poor families like this. In these places they inspired people to volunteer and follow [in Tzu Chi volunteers’] footsteps. Their volunteer work makes them very happy. There are many stories like this one. They are truly able to “transform everyone they meet”.
On this trip to visit impoverished areas, they encountered 35 people who aspired to help others. They signed up immediately, which meant that we immediately had 35 new volunteers. So, this is how Living Bodhisattvas emerge in this world. In Sariputra’s lifetime, many people lived in poverty. The Buddha wanted people to help them by practicing the Bodhisattva-path. At that time, Sariputra did not really understand, so he constantly wanted to question the World-Honored One. He wanted to respectfully ask Him to verify whether the way he engaged in spiritual practice was correct.
“Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.”
This was the course he was one, but was it right? As we just discussed, he sometimes had doubts in his mind that he did not speak of. That was when he practice Small Vehicle Dharma. Now he felt he should raise this question. “I wished to ask the World-Honored One whether or not my practices were correct”.
For a long time, he constantly surmised that he had failed to attain the Great [Vehicle] Dharma of benefiting others.
He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, an whether his practices were correct or not.
For a long time, for decades, he listened to the Buddha’s teachings and saw Him put His heart into saving people. As he did, the same question always came up, and he constantly contemplated whether or not his thinking was correct. In the past, he had just wanted to awaken himself, eliminate his ignorance and no longer create karmic connections.This was his thinking in the past. When he saw the Buddha encouraging people to give, he did not feel the same way. But now he felt he had to ask, “Have I strayed from practicing the Bodhisattva-path?”
Thus he “failed to attain the Great [Vehicle] Dharma of benefiting others.” He had already lost sight of benefiting others. He only wanted to benefit himself, not others Wasn’t that his loss? “He reflected on himself and thought about how he truly could not compare to the Buddha.”
In retrospect, he truly could not compare; he thinking was indeed flawed. Now, he had finally understood that the Buddha taught impartially. He understood that the Buddha truly gave teachings impartially. It was he who did not learn the Bodhisattva Way. It was Sariputra himself who did not want to learn the Bodhisattva Way or form great aspirations He had clung to the Small Vehicle Dharma of benefit himself. So, he wondered about and regretted what he lost.
The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way.He did not form great aspirations and instead clung to the Small Vehicle Dharma of benefiting himself.
So, he wondered about and regretted what he lost He had always wondered, “Why do we still have to help other people?” He always questioned this. Now, he questioned himself, “Why do I not help others?” This was his self-reproach. So, he asked the Buddha “whether or not [his] practices were correct.” Was the way he had engaged in spiritual practice the reason he lost sight of benefiting others? He had engaged in spiritual practice to eliminated afflictions and avoid creating karmic connections with others. Was that the right thing to do or not?Now he constantly wanted to ask these questions.
Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.
If his practices were not correct, Sariputra would clearly know that he lacked the karmic conditions to be a Bodhisattva. Everyone can attain Buddhahood, but if he did not walk the Bodhisattva-path, he would not have created karmic connections with sentient beings, would not have the karmic conditions to become a Bodhisattva, and would not create blessings.
Thus his practice would be incorrect. If his practice was correct, if he was correct in practicing to benefit himself, [then why] were Bodhisattvas praised while he still had to practice the Small Vehicle, asking for alms every day, not forming any good karmic affinities? Sometimes he was even criticized. So, “he and the others were scolded”, people would reject them. “Therefore, day and night he contemplated this.”
Because of this, he spent day and night in contemplation. Now he heard the Buddha say that He taught according to dispositions, so Sariputra’s doubts gradually resolved. We must be very mindful of Sariputra’s mindset; I hope every day all of us will try to realize it. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「往昔侍佛以來，或從聚落乞食、或從林中行道，但隨侍佛身形，未隨侍解佛心，至今默契實相。」
⊙「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》
⊙「我常於日夜，每思惟是事，欲以問世尊，為失為不失。」《法華經 譬喻品第三》
⊙我常於日夜，每思惟是事：表內心自不能理解，每欲恭請敬問世尊以證明我所修習，是否有失於大法方向？
⊙久來時常惟忖自己，失利他大法，自省思惟，實大不如佛者。疑己修行是偏差，為失為不失？
⊙而佛實平等施教，乃是我學菩薩法，不發大心，自執利己小乘法，疑悔有得失。
⊙為失不失者：失，則於己絕分，不失又不同菩薩。菩薩備受稱讚，我等受斥，由是日夜思惟，今聞佛隨宜而說法。
【證嚴上人開示】
「往昔侍佛以來，或從聚落乞食、或從林中行道，但隨侍佛身形，未隨侍解佛心，至今默契實相。」
往昔侍佛以來
或從聚落乞食
或從林中行道
但隨侍佛身形
未隨侍解佛心
至今默契實相
還是同樣，舍利弗的心境。最近一直舍利弗的心境，希望能夠我們人人更加了解。因為舍利弗是智慧第一，隨侍在佛的身邊，時間很長，所以，佛陀四十多年間的說法，多數舍利弗都在身邊。
但是，佛陀一直到四十多年後，佛陀在法華會上，正直捨方便，這個時候開始，舍利弗開始懷疑自己：「若是這樣，過去所修的，是不是有契合佛心呢？佛陀時時讚歎菩薩，而我是不是於菩薩無分呢？」所以他的心，會時時起了這分自我懷疑。
「往昔侍佛以來」，從過去都跟隨在佛的身邊，現在自己感覺到的，常常在親近佛，是不是只是隨在佛的身形、佛的起居動作，是不是只有這樣而已呢？可能都還沒有隨侍到解佛的心？舍利弗現在自己自省，沒有隨到佛心，佛的心意還不了解。佛陀在說法，自己所解的法，就是另外一個境界，那種獨善其身的境界。還沒辦法像菩薩，同一個地方聽法，就有不同的受用，能發大心、立大願。
一直到了法華會這個時候，所以「默契」了，自己的內心總是有一些啟悟，了解自己，真的是沒有契合到佛意，現在終於了解，佛陀時時說法，施權，其實那個權中有妙，用妙權施教；妙就是真理，權就是方便，在方便中是隱含著真理。這是舍利弗的心境，現在終於瞭解了。
所以我們在這段(經)文，要深深來體會，舍利弗一直在反省，我們前面的文也就是這樣：「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》
他責備自己太貢高了，以為我已經是，佛說一，我知十了；大家讚歎我是僧團中智慧第一，以為佛所說的法，我全都了解，說一項，我可能了解十項了。這實在自欺誑，這是自己自責。
我們昨天也有提起，舍利弗以為他的智慧第一，已經遍名聞五天竺，全印度的人都認識我，聽過我的名字，知道我。但是佛陀卻是「名聞滿十方」，佛陀的名已經是十方，普天之下，人人都認識、人人都知道。自己與佛是要如何比呢？這是我們昨天說過了。
接下來這段(經)文就這樣說：「我常於日夜，每思惟是事，欲以問世尊，為失為不失。」
我常於日夜
每思惟是事
欲以問世尊
為失為不失
《法華經 譬喻品第三》
自己在修行，自己一直都有一個疑問，過去隨佛這樣走，佛陀他在廣饒益眾生，自己的內心，也曾起過這樣的疑問。
譬如說，有一段時間，在聚落的地方，看到一個年紀很輕，十歲出頭的女孩子，這個女孩全身，就是這樣很破爛、很落魄，看她在向人乞討。看來很可憐，但是布施給這個女孩的人，好像愈來愈少了。人感覺這常常出現，常常給她，要給她到什麼時候呢？所以漸漸地，這個女孩子好像飢餓，很餓，沒人願意布施了。
這時候，佛陀就會向阿難說：「阿難，拿一些給這位女孩子。」一次、二次，三、五次，舍利弗看了，不以為然，內心就這樣想：「佛陀一直在鼓勵人人要布施──供僧、供佛，為什麼這位女孩子，從佛陀來叫阿難，累次若看到，就分食給這位女孩子？」在舍利弗的內心，不以為然，這是過去的事情。
但是現在，現在佛陀說菩薩法了，眾生平等，我們要擴大我們的愛心，利益眾生。現在在思惟中，難免也會想到過去，佛陀是如何在入人群？入人群中，是如何對眾生的悲心？不只是用說的，遇到的時候，佛陀還是起悲心，佛陀還要僧，就是阿難，要分食給這位女孩子，舍利弗回想到這樣，感覺到自己的心，原來就還是這麼窄，佛陀在廣饒益眾生，自己還是還在不以為然。這是舍利弗那時候的心境，所以他會常常日夜思考過去，哪怕這麼微細，舍利弗也會這樣思考。
瞭解了佛陀饒益眾生，不只是施法，這個法就是要教人人，用心去付出。眾生的苦難，過去沒造福、造惡因，這輩子就沒有福緣，貧窮困難，無人肯布施。這種貧困而得不到人的同情，這也就是過去生，佛陀雖然要讓大家知道，過去生是這樣，但是現在看到，已經得到這種果報的人，欠缺資生的糧食，就是養生命的糧食，當然佛陀也是要鼓勵人，要去布施給這樣的人，這叫做行菩薩道。
有形的物質要能夠捨，捨出去之後，又能看他安身、安心，我們會歡喜，這是佛陀的教法。這種心的付出，都是從小小開始；心的慳吝、法的偏差，也是在這小小的念頭，而封閉起來。雖然說起來這麼簡單，舍利弗他終於體會了，一念間的封閉，所以障礙了行善、行菩薩道的法。所以，舍利弗說：「我常於日夜，每思惟是事。」
就像我們常常說：有錢的人要出錢，有力的人要出力；若沒錢就要出力。我們現在又不是了，我們現在又再是，有錢出錢、有力出力，又是濟貧，又要教他說，你的心的財富。
要如何的去發現他自己內心的財富，所以，在救濟的過程，我們會鼓勵他們，說「竹筒歲月」──五毛錢也能救人，一毛錢也能救人，只要你每天、每天發一念心，我也能一滴水，集聚成來，就是一水缸，這個觀念。
所以在昨天又看到南非(德本)，那些菩薩繼續在，「無人不度」，再繼續看下去，看了也還是很感動。他們繼續往前走，帶著(哈雷)史密斯的志工去訪貧，去教他們要如何去看貧困的人。一個一個家庭，大家看了之後，尤其是附近的人看到這一群人，他們也好奇，跟著我們德本的菩薩，以及 (哈雷)史密斯的菩薩，這樣愈來愈多人，愈跟愈多。
他們就邊走邊跟他們說：我的人生過去也很苦，我做了慈濟之後，我很快樂，有的人比我更辛苦，邊走邊向這些新的，剛剛跟上來的人，在路上也是利用機會，已經投入的志工，來帶著現在跟著他們走的人，所以也是在說法。將自己的這本經說給他聽，帶他去看別人的另外一本經。
所以別人的經，看到好幾個家庭，讓人看了實在是很不捨。其中有一位老媽媽，年紀大了，但是要帶著一位四個月的孩子。大家看，問起了因緣，鄰居就來補充這個家庭的苦。原來這個媳婦是才十七歲，從小父母都死了，等於是一個流浪的少女，認識了一位年輕人，二個人就這樣結合起來，就生孩子了。才知道這位年輕人是愛滋病，就生下來了，生下來，就是在這個阿嬤的家庭，阿嬤的孩子愛滋病死了，這個媳婦，又受到村莊的人所誘拐，又跑出去了，這些志工，一大群人這樣在聽故事，有的人跟著她哭，有的人一直說：怎麼這麼可憐。
在那當中，聽到有人說：「將孩子的母親帶回來了！」看起來，真的是很年輕、很瘦小的一位女孩子，全身也是這樣這麼的骯髒，就是那麼邋遢，大家看到都搖頭。開始，慈蒂就是帶領志工，較資深的德本菩薩，就趕緊去輔導，輔導這位女孩子，大家志工就說：「妳現在要回來守這個家，好現在要來照顧這個孩子。」在這當中，她們的鄰居，看到我們志工那麼熱心的愛，所以就趕緊挺身而出，就說：「我是在她的附近而已，這個家庭，我能夠來幫忙，你們放心，我會幫你們一起照顧。」在這個地方，又多了一位志工出來了。
類似這種，所看到的很苦的家庭，那個地方就又產生了，懂得要跟他們這樣做，做得很歡喜。這樣接下去的小故事，同樣是很多，真的他們做到「無人不度」的程度。這次去到貧困的地方，這樣有三十五位，發心要照顧人的人，馬上登記，馬上三十五志工又產生來，這是人間菩薩，原來就是這樣起來的。
舍利弗在那個時代，這種貧困的人很多，佛陀要人人去救人，所以行菩薩道。舍利弗那時候還不很了解，表達內心無法了解，常常就想要問世尊，「每欲恭請敬問世尊」，來證明他自己那個修行的方法，到底是對或不對？
我常於日夜
每思惟是事：
表內心自不能理解
每欲恭請敬問世尊
以證明我所修習
是否有失於
大法方向
這是自己的方向，這樣對嗎？就像剛剛說的，有時候心疑，放在心裡沒有提出來說，這是還在修小乘法時，現在應該要提出來問，「欲以問世尊，為失為不失」。
久來時常惟忖自己
失利他大法
自省思惟
實大不如佛者
疑己修行是偏差
為失為不失
久遠來，一直數十年間聽佛說法，看佛這樣在用心救濟眾生，像這樣，常常都有這樣的疑問，常常就是這樣在思惟：到底我的想法對或不對？過去認為獨善其身，去除無明，不要再和眾生攀緣，過去是這樣想。但是，看到佛陀鼓勵人去布施，從內心不以為然，但是現在就是開始就要問：到底我的想法是失，失，失掉了行菩薩道的法？所以「失利他大法」，我自己已經失去了利他，只要利己，沒有利他人，這是不是我的損失呢？
「自省思惟，實大不如佛者」。現在想來，實在是不如佛。自己的念頭應該是錯，現在已經了解了，佛原來施教是平等，了解了，佛陀他實平等施教，乃是我不學菩薩道，是我自己，不肯去學菩薩道，不肯發大心，是自己自執利己小乘之法，所以疑悔有失。
而佛實平等施教
乃是我學菩薩法
不發大心
自執利己小乘法
疑悔有得失
常常在懷疑：為什麼還要去幫助別人呢？這也是過去的懷疑，現在是懷疑自己，為什麼不去幫助別人？這對自己的自責，所以就會提出來問佛：「為失為不失？」我過去這樣的修行，是不是失去了利他，或者是我所修的，修我能夠去除煩惱，不要和眾生攀緣，這樣到底是對或不對？現在常常想要問。
為失不失者：
失 則於己絕分
不失又不同菩薩
菩薩備受稱讚
我等受斥
由是日夜思惟
今聞佛隨宜而說法
就是若是失，就是自己應該清楚，與菩薩無緣分。因為人人都能成佛，你不行菩薩道，你就沒有和眾生結緣，你就沒有當菩薩的緣，你沒有去造福，所以這叫做失。若說我沒有失，若說我這樣自己自修是對，無失，但是聽到菩薩都在受人讚歎，而我一直尊守在小乘中，只是每天托缽，沒有結到好緣，有時候就會受人毀謗。所以「我等受斥」，就是排斥。「由是日夜思惟」，因為這樣，所以日夜都在思惟。
現在已經聽到佛這樣隨宜說法，所以舍利弗內心的疑，現在慢慢一直在打開了，所以舍利弗這個心境，希望我們日日都要去體會，我們也要多用心。
Explanations by Master Cheng-Yan
Subject: By Not Understanding the Buddha, One Loses Out on the Great Dharma (未解佛心失於大法)
Date: January.05. 2015
“In the past, Sariputra had served the Buddha, from begging for alms in villages, to engage in spiritual practice in forests. But though he followed the Buddha physically, he did not follow or understand His mind. Now he finally reached an understanding of ultimate reality.”
We are still talking about Sariputra’s mindset. I have been discussing his state of mind in hopes of bettering our understanding. Sariputra was foremost in wisdom and had followed the Buddha for a very long time. In the Buddha’s 40-plus years of teaching, Sariputra had mostly been by His side. But after more than 40 years, at the Lotus Dharma-assembly, the Buddha set aside skillful means for the direct. Beginning with this moment, Sariputra began to doubt himself. “Have the spiritual practices I engaged in been in accord with the Buddha’s mind? The Buddha always praised Bodhisattva, but will I ever become a Bodhisattva?” Thus, he often doubted himself.
“In the past, Sariputra had served the Buddha.” He had followed the Buddha closely. Now he questioned whether, though he had always been close to the Buddha, he was just mirroring the Buddha’s actions in His daily living. Was this all that he had done? Maybe he had not understood the Buddha’s mind. Sariputra reflected on himself, and felt he had not yet followed the Buddha’s mind. He still had not understood the Buddha’s intent. What the Buddha taught and what he had realized were totally different; he had only focused on self-awakening. He was not yet like the Bodhisattvas who had heard the same Dharma but could apply it in different ways and could form great aspirations and vows. Then, at the time of the Lotus Dharma-assembly, he finally “reached an understanding.” He attained some realizations about how he had not been in accord with the Buddha’s mind.
Now he finally understood that, though the Buddha constantly expounded the Dharma with provisional teachings, they actually contained wondrous Dharma within. He gave wondrous and provisional teachings, “wondrous” meaning true principles and “provisional” meaning skillful means. Thus, skillful means contained true principles. This was what Sariputra was thinking; this was what he finally understood.
In this sutra passage, we must have a deep comprehension of how Sariputra continued his self-reflection.
As the previous sutra passage states, “When I walked in mediation 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.”
Sariputra reproached himself for his arrogance. “I thought that I was already able to realize ten things when the Buddha taught one. People always praised me as foremost in wisdom. I thought I could understand all Buddha-Dharma. When He says one thing, I can realize ten things.” This was how he deceived himself. This was his self-reproach.
Yesterday I also mentioned how Sariputra felt, because he was foremost in wisdom, he was renowned in all five regions of India. Everyone in India knew him and had heard his name. However, the Buddha was “renowned in the ten directions.” His name had spread in the ten directions and everyone in the world knew about Him.How could he compare himself to the Buddha.This is what we discussed yesterday.
The following sutra text states, “Constantly, day and night, every time I contemplated this matter,. I wished to ask the World-Honored One whether or not my practices were correct.”
As Sariputra engaged in spiritual practice, he always had this doubt.He had followed the Buddha in the past.The Buddha was always widely benefiting others, so in his mind, he had given rise to these kinds of doubts.
For example, they spent some time in a village where they often saw a very young girl who was not much more than ten years old.
This girl wore tattered clothing and seemed to be in poor circumstances.They watched her beg.She looked very forlorn, but those who gave her things grew fewer and fewer in number.
People felt that if they gave her something whenever she appeared, they would have to support her indefinitely.
So, gradually, this girl began to go hungry because no one wanted to give her any food.At this time, the Buddha told Ananda, “Ananda, give that girl something to eat.”After doing so once, twice, thrice, five times, Sariputra began to disapprove.He thought to himself that the Buddha always encouraged people to give, to make offerings to the Sangha and the Buddha.Why then did the Buddha always ask Ananda to share their food with this girl whenever they saw her?Sariputra did not approve of this.
This was something that had happened in the past.
But at this time, the Buddha was teaching the Bodhisattva Way, that all sentient beings are equal so everyone must broaden their loving hearts to benefit all sentient beings.As Sariputra contemplated this, he inevitably thought about the past and how, when the Buddha went among people, He showed such great compassion for them, and not just in words.When He encountered this girl, He felt compassion and told the Sangha, Ananda in particular, to share some food with her.
As he recalled this, Sariputra realized how narrow his heart had been.While the Buddha was benefiting sentient beings, he still disapproved of it.That was Sariputra’s mindset back then.
So, he began to think about the past, day and night.No matter how small the matter was, Sariputra would ponder it.He understood that the Buddha benefited people not just by giving them teachings.His teachings taught everyone to put their hearts into giving.Sentient beings suffer because they did not create blessings in the past, but created evil causes, thus they lack blessed conditions in this lifetime.
They suffer from poverty and no one is willing to give to them.
Though they suffer hardship, no one has sympathy for them.
This is due to what happened in past lifetimes.Although the Buddha wanted everyone to know how our past lifetimes [affected the present], when He saw those who were suffering from their karmic retributions, and lacked physical nourishment, the food to sustain their lives, the Buddha still encouraged people to give to them.This is walking the Bodhisattva-path.
We must be able to give away tangible things.After we see how these things put people at peace in body and mind, we feel joy; this is the Buddha’s teaching.
When we give from our hearts, we begin with small things.
Our stinginess and deviation from the Dharma also began with a tiny thought that closed off our minds.Although this sound very simple, Sariputra finally realized that a single thought of close-mindedness hindered him from cultivating good deeds and the Bodhisattva Way.
So, Sariputra said “Constantly, day and night, every time I contemplated this matter…”As we always say, those who have money can contribute money, those who have strength can contribute strength’s.Those with no money can also contribute strength.We have gone beyond this now.We are still saying that those with money give money, those with strength give strength.But now as we help the poor, we share with them, “You have wealth in your hearts” and also tell them how to discover that spiritual wealth.
So, when we help them, we encourage them by teaching them the spirit of the Bamboo Banks, 50 cents can save people; 10 cents can also save people, so long as people renew this aspiration every day. Drops of water can, when gathered together, fill a whole barrel. This is the concept.
Yesterday we saw how the Bodhisattvas in South Africa continue to “transform everyone they meet”. As I continued to watch their story, I continued to be very moved. They continued to move forward and brought the volunteers from Harrismith with them to visit the poor and teach them how to interact with those in need. After the volunteers visited each family, their neighbors were very curious about them so they followed our Bodhisattvas from Durban and Harrismith. Thus more and more people joined them. As they all walked together, the volunteers told them, “My life has also been filled with suffering. After volunteering with Tzu Chi, I became happy. I have seen people who suffered more than me.” As they walked, they used the opportunity to speak to those who had just joined them. As these experienced volunteers walked, they used this opportunity to guide those who had followed them. So, they were also teaching the Dharma. They taught them with their own [realizations] and led them to see teachings in other people. So, they learned to ‘read” those sutras. They visited many families, [whose situations] were very heartbreaking to see.
Among them, there was an old grandmother who had to take care of a four-month-old infant. Our volunteers wanted to know what happened, so the neighbors further explained their suffering. The mother was actually only 17 and had been orphaned at a young age. She was like a homeless girl. Eventually, she met a young man. They entered a relationship and had a child. Then they found out the young man had AIDS. They still had this baby, and after the baby was born, she remained with her grandmother. The young man died. Then this young mother was led astray by some other villagers. So, she left the family.
As these volunteers listened to her story, some of them cried along with this grandma. Some said, “How could her life be so sad?” Then they heard someone say they had brought the baby’s mother. She was a very skinny, petite young woman. Her appearance was very dirty and sloppy. Everyone shook their heads when they saw her. Then, Tzu Di, the lead volunteer who was one of the more senior Bodhisattvas in Durban, immediately began to counsel this young woman.
The volunteers told this young woman, “Come back and watch over this family. Come back and take care of your child”. When her neighbors saw how warm-hearted and loving the volunteers were, they came forward to say, “I live nearby. I can come and help this family. Don’t worry. I will help you to take care of them.” So, in this village, more volunteers emerged. There are many poor families like this. In these places they inspired people to volunteer and follow [in Tzu Chi volunteers’] footsteps. Their volunteer work makes them very happy. There are many stories like this one. They are truly able to “transform everyone they meet”.
On this trip to visit impoverished areas, they encountered 35 people who aspired to help others. They signed up immediately, which meant that we immediately had 35 new volunteers. So, this is how Living Bodhisattvas emerge in this world. In Sariputra’s lifetime, many people lived in poverty. The Buddha wanted people to help them by practicing the Bodhisattva-path. At that time, Sariputra did not really understand, so he constantly wanted to question the World-Honored One. He wanted to respectfully ask Him to verify whether the way he engaged in spiritual practice was correct.
“Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.”
This was the course he was one, but was it right? As we just discussed, he sometimes had doubts in his mind that he did not speak of. That was when he practice Small Vehicle Dharma. Now he felt he should raise this question. “I wished to ask the World-Honored One whether or not my practices were correct”.
For a long time, he constantly surmised that he had failed to attain the Great [Vehicle] Dharma of benefiting others.
He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, an whether his practices were correct or not.
For a long time, for decades, he listened to the Buddha’s teachings and saw Him put His heart into saving people. As he did, the same question always came up, and he constantly contemplated whether or not his thinking was correct. In the past, he had just wanted to awaken himself, eliminate his ignorance and no longer create karmic connections.This was his thinking in the past. When he saw the Buddha encouraging people to give, he did not feel the same way. But now he felt he had to ask, “Have I strayed from practicing the Bodhisattva-path?”
Thus he “failed to attain the Great [Vehicle] Dharma of benefiting others.” He had already lost sight of benefiting others. He only wanted to benefit himself, not others Wasn’t that his loss? “He reflected on himself and thought about how he truly could not compare to the Buddha.”
In retrospect, he truly could not compare; he thinking was indeed flawed. Now, he had finally understood that the Buddha taught impartially. He understood that the Buddha truly gave teachings impartially. It was he who did not learn the Bodhisattva Way. It was Sariputra himself who did not want to learn the Bodhisattva Way or form great aspirations He had clung to the Small Vehicle Dharma of benefit himself. So, he wondered about and regretted what he lost.
The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way.He did not form great aspirations and instead clung to the Small Vehicle Dharma of benefiting himself.
So, he wondered about and regretted what he lost He had always wondered, “Why do we still have to help other people?” He always questioned this. Now, he questioned himself, “Why do I not help others?” This was his self-reproach. So, he asked the Buddha “whether or not [his] practices were correct.” Was the way he had engaged in spiritual practice the reason he lost sight of benefiting others? He had engaged in spiritual practice to eliminated afflictions and avoid creating karmic connections with others. Was that the right thing to do or not?Now he constantly wanted to ask these questions.
Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.
If his practices were not correct, Sariputra would clearly know that he lacked the karmic conditions to be a Bodhisattva. Everyone can attain Buddhahood, but if he did not walk the Bodhisattva-path, he would not have created karmic connections with sentient beings, would not have the karmic conditions to become a Bodhisattva, and would not create blessings.
Thus his practice would be incorrect. If his practice was correct, if he was correct in practicing to benefit himself, [then why] were Bodhisattvas praised while he still had to practice the Small Vehicle, asking for alms every day, not forming any good karmic affinities? Sometimes he was even criticized. So, “he and the others were scolded”, people would reject them. “Therefore, day and night he contemplated this.”
Because of this, he spent day and night in contemplation. Now he heard the Buddha say that He taught according to dispositions, so Sariputra’s doubts gradually resolved. We must be very mindful of Sariputra’s mindset; I hope every day all of us will try to realize it. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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