20150313《靜思妙蓮華》信根深植無復疑悔(第521集)
（法華經•譬喻品第三）
⊙「人而無信不立，信根道源深植，破疑悔悟正道，持大法轉法輪。」
⊙「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」《法華經 譬喻品第三》
⊙「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙舍利弗得佛陀傳法授記，深感法恩滋長信根，無復疑悔。
⊙佛智亦名無上正遍知、無上正遍道；真正遍知一切真理之無上智慧。
【證嚴上人開示】
「人而無信不立，信根道源深植，破疑悔悟正道，持大法轉法輪。」
人而無信不立
信根道源深植
破疑悔悟正道
持大法轉法輪
我們人，信是很重要的，人若無信，要怎麼能在人間與人互動呢？人間都要用「信」，來建立我們的人格了，何況說我們學佛者！做人有信用，人人能夠肯定。學佛要用信，要信、要深，我們若能深信佛的教法，我們才能守持奉道，才能在佛法，佛陀的教法中，走在我們應該走的路。
我們應該走什麼路呢？「道者，路也。」那就是菩提道。佛所說的經典，歸納到最後，在《法華經》那就是一乘實法，這個法那就是菩薩法，所以叫做「教菩薩法」。菩薩，菩提薩埵，那就是覺悟，覺有情者。所以說，菩薩道，或者是菩提，那就是覺悟的道路。
之前一直告訴大家，人間路要鋪得好，才能夠來和與菩提道交接。所以，我們現在信佛，我們要先建立信心，自己向佛法，信根要深，那必定要從做人，人與人之間互動要用「信」。人與人說話若無信，什麼人願意相信你呢？我們若讓人不能相信，就人格失掉了，所以沒有人格，要怎麼成佛格呢？所以，人格成，佛格才會成。所以人格要建立，必定要從「信」，我們若答應要做的事情，必定要趕快做成，這樣叫做「信」。
我們應該做的，要積極趕快完成，因為人生無常。說要做的，放著、拖，到最後，做不成；這麼簡單的人間事，都做不成了，何況說要做佛呢？所以我們要精進，信，還要再精進。
所以「信根道源深植」。這個信根，就是我們道的源頭。學佛，起點的信念建立，都沒有偏差，步步向前前進，就像信根，有在蔓延，有在伸根。所以，做人的根本要站得穩，才能真正學佛步步前進，從凡夫的起步，一直向菩薩道，步步前進。這是信根道源，我們的道的源頭，到究竟的地點，那就是一條路而已，所以這條路，根要伸得長，根在伸長，就是表示我們有在精進，我們有進步。
障礙信心，是什麼呢？疑。所以舍利弗過去，也有一段時間，對大乘法有疑，所以他停滯下來。後來佛陀不厭其煩，不斷讚歎一乘實法，舍利弗一直自己反省，後來他也是「破疑悔」。那個疑若沒有破除，永遠都是後悔。因為佛陀的人生，與我們人間一樣，大限有限，我們的人生，生命是有限量，佛陀到這樣的年齡，趕緊要暢演本懷，告訴大家：「很多的寶物，你們要好好來看。這個價值連城的寶物，那就是法，這個法是無價、無上、無等等法。」
四十多年前的牽引，四十多年後，佛陀將所有的真實法，展示出來。這是舍利弗已經體會到了，「悟正道」，終於瞭解了，隨佛數十年間，現在知道法，歸元無二路，只有一條菩薩道，開始發心立願，所以「持大法轉法輪」，這個心，已經啟悟了。
就像在佛陀的時代，有一群的比丘在修行，其中有一位已經覺悟，就是悟道的比丘。但是城中有一位長者，認為釋迦牟尼佛，這樣在宣導正法，這個正法，是不是所有的比丘，都有辦法能接受呢？比丘的心，說是清淨，這個清淨的心，真的不受外界所搖動嗎？長者有這個心的懷疑，所以，有一天，起一個心念，因為他的家財很多，他的奴婢也很多，他就向大家說：「我很想要供養這群比丘，但是我要來試他們的心，是不是堅定？凡是所有的奴婢，大家都要這樣端莊，換上了豔麗的衣服，裝扮得很美，舞伎、歌聲，你們盡量展出來，看看這群年輕的比丘，心，是不是會受搖動？」
果然這一天到了，比丘接受供養，在這路的過程中，這位比丘，得道的比丘，就向年輕的比丘說：「大家要記得，心要堅定，要知道我們時時不淨觀。身體若病了，病了之後恐，有的人還沒死之前，身體破洞、流膿，或者是潰爛、臭等等；何況死後時，全身膨脹起來，整個都脹起來，體液、屍水在流，肉都爛掉了，那個身形，大家想想看，做不淨觀。去到長者的家，長者他有心要供養，卻是用心，要來試試我們的道心，大家要展現我們清淨的道行，要清淨的道行，你們必定要以不淨觀，觀身不淨。」這些年輕的比丘，大家瞭解了，一直在修行，不就是要修得了脫情與欲嗎？所以大家很端莊，很有次序，入長者的家去了。
真的很豐盛的供養，開始一道一道的，供養的菜餚出來了，又再是歌聲、歌樂，舞伎所做的，呈現出那個身體這樣裸露，非常妖豔。但是，比丘，聽而不聞、視而不見，用很恭敬的心，來吃這頓飯。這樣，這長者在旁邊看，很感動，也是很慚愧，就自己走出來，這樣恭敬懺悔，說出了他內心，雖然是恭敬要供養，卻是對比丘懷疑。看到大家道心這麼堅定，知道自己不應該，所以懺悔了。
這位得道的比丘，就向這位長者說：「一來感恩你虔誠的供養，再來要告訴你，修行者，根機雖然不同，卻是受佛陀用種種法，譬喻言說，我們雖然還沒辦法，體悟到一實乘法，卻是大家道心堅固，你不應該用斗，要來量海水，因為佛智慧海，不是你用秤、用斗來量，你太不自量力了。」長者就非常恭敬、懺悔，請比丘說法。從這樣開始，那些長者全家上下，從長者全家一到奴婢，一切皈依佛法，時時都是到比丘團中，去請法、聽法。
所以，「破疑悔悟正道」，在家人有疑心也不行，也是要破除他的疑，所以，「破疑悔悟正道」，要持大法來轉法輪。學佛者聽法，自己受用，也要和別人分享，互相受用。雖然佛法很深，只要我們那個根，若有深，慢慢就會體會。
所以前面的(經)文，「佛道叵思議，方便隨宜說。我所有福業，今世若過世，及見佛功德，盡迴向佛道。」
佛道叵思議
方便隨宜說
我所有福業
今世若過世
及見佛功德
盡迴向佛道
《法華經 譬喻品第三》
昨天我們說過了，佛道雖然很深，但是佛陀用種種方便，隨宜來為我們解釋，讓我們能夠瞭解人生無常，我們瞭解這種，苦、空、無常的道理，瞭解人生短暫，瞭解這個身體是不淨，又是短暫無常，何必為這個身體，心起了欲，來貪呢？
大家已經瞭解這些道理了，所有所做的福業，在過去生，或者是現在生，所有，若無福，無法現在遇到佛陀。所以「今世若過世」，過、現、未來，在菩薩道中，為人群付出，這一切的功德都是回向在佛道。
接下來這段(經)文，就這樣說，「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」
爾時
舍利弗白佛言
世尊
我今無復疑悔
親於佛前
得受阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
這段(經)文是，舍利弗向佛陀感恩，甚至表態，表白了他內心的話。那就是說，「佛陀所傳的法，破除了我的疑惑，讓我能夠體會到，大乘一實相的法。我已經瞭解，我也已經深深懺悔，過去的固執，在偏空，現在我知道，應該身體力行菩薩道。發這一念心，能夠受到佛陀來為我授記。」用這種入人群，行菩薩道，一直到究竟的境地，那就是覺悟，用這樣來報佛恩。
所以「深感法恩滋長信根，無復疑悔」。
舍利弗
得佛陀傳法授記
深感法恩
滋長信根
無復疑悔
現在已經都瞭解了，深深體會到、感觸到這個法。這個法，已經讓我們能滋養慧命，信根開始伸長，再也沒有疑，來阻擋我們的道行。所以舍利弗自己也很慶幸，能「親於佛前得受阿耨多羅三藐三菩提記」。
因為過去有修，有修福、有修慧，這個福慧具足，所以他能遇到佛世，接受佛陀的授記。我們應該也是會，我們若是照這樣的道路走，雖然道路是很長、很遠，只要我們照這個路方向走，我們能在人群中，累生累世累積善與福，不斷地累積起來，同樣還是能得遇佛世，受佛來為我們授記，得佛授記。這是我們自己也要有信心，雖然路還是很長、很遠，其實只要開步走，路會到達，方向不要偏差。
所以，佛智，「阿耨多羅三藐三菩提」就是佛智，無上正等正覺的智慧，這叫做「正遍知」，方向很正確、很普遍。
佛智亦名
無上正遍知
無上正遍道
真正遍知
一切真理之
無上智慧
我們眾生的境界，其實佛陀完全瞭如指掌，就像在看手的手紋一樣。所以佛智，就是正遍知，宇宙所有的一切，都瞭解了，何況說我們人世間呢？所以佛陀的智慧是正確，而且普遍瞭解，所以叫做「無上正遍道」。「無上」，沒有比佛陀的智慧更高，很普遍，菩提道、菩薩道，臺灣走得通，美國走得通，非洲走得通，任何一個地方都是走得通。所以，真正遍知一切真理，無上的智慧，這叫做「阿耨多羅三藐三菩提」。
各位，學佛不就是要，學得這樣嗎？我們，佛陀常常都這樣說，他所說出來的法，與他的腦海中、智慧海裡，那個法來比較，就像大地這麼多的沙，那麼多的法，還沒有說。但是能接觸到佛法的人，比這指甲上的沙，有多少呢？就像恆河沙那麼多人，還不理解佛法。
各位，我們能在這裡聽到法，實在是很有幸！所以我們大家要很慶幸。舍利弗的慶幸，在佛的僧團中的慶幸，別人受記，我們歡喜，歡喜他受記，慶幸我們自己將來，也能有成佛的份。只要我們能將凡夫路鋪平，來與菩提道交接，在大菩提直道向前走，方向不要偏差，自然就是真、正、遍知。
在人群中，人群種種的世間法，我們看透了，我們會瞭解得更多，所以，在這個真理的上面，我們真真正正去體會到，這種無上正等正覺的智慧。所以，我們非行菩薩道不可，非進入人群中，去瞭解世間法，無量無數眾生的習性，我們非進入他們的習性不可，但是我們一定要，保護住我們的心。所以種種方法來教育，我們在人間體會若多，出世間法，只要你超越人群的煩惱，這樣就是出世間法，不受世間一切，來障礙我們的道心。所以希望大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: A Deeply Planted Root of Faith Prevents Doubts (信根深植無復疑悔)
Date: March.13. 2015
“People without faith have nothing to stand on. The Root Faith, the source of the Path, must be deeply planted. By destroying doubts and regrets, they realize the right path. They must uphold the Great Dharma and turn the Dharma-wheel.”
To us humans, faith is very important. Without trust, how can we interact with other people? In this world, people need faith to build their character; this is particularly true for us Buddhist practitioners. If we are trustworthy, everyone will affirm us. Learning the Buddha’s Way takes faith. Our faith must be deep. Only if we have deep faith in the teachings can we uphold [our vows] and follow the path. Thus, by following the Buddha’s teachings we can take the road we need to take.
What road should we walk on? “This path is a road to walk on.” That is the Bodhi-path. All of the Buddha’s teachings were ultimately summarized in the Lotus Sutra as the True Dharma of the One Vehicle. This Dharma is the Bodhisattva Way. Therefore, He is “teaching the Bodhisattva Way”. Bodhisattva is [a Sanskrit word] that means enlightened sentient being. So the Bodhisattva-path, or the Bodhi-path, is the path to awakening. Previously, I have told everyone that this road through the world must be paved carefully so that it can connect with the Bodhi-path. Those of us who are now Buddhist practitioners must begin by establishing our faith. Faith in the Buddha-Dharma must be deeply rooted. This starts with how we act as a person. As we interact with people, we must build faith. When we speak to others, if there is no trust, who will be willing to trust us? If we are not trustworthy, we lack character. Without character, how can we develop Buddha-character? So, we must perfect our character in order to attain Buddha-character.
Building character starts with faith. If we quickly do what we have promised to do, people will have faith in us. Whatever it is that we need to do, we must promptly complete it, because life is impermanent. If we agree to do something and then procrastinate, in the end, it will not get done. If we cannot even complete simple worldly tasks, how can we possibly attain Buddhahood? Therefore, we must be diligent. Once we have faith, we must also be diligent. So, “The Root of Faith, the source of the Path, must be deeply planted.” The Root of Faith is the origin of the Path. In learning the Buddha’s Way, if we establish faith at the beginning, we will not stray as we move forward, step by step. Similarly, the Root of Faith must grow deeper and wider.
So, the foundation of our character must be firm in order for us to truly progress in our learning of Buddha’s Way starting as ordinary people, then steadily moving forward on the Bodhisattva-path. This is the Root of Faith, the source of the Path. From, this starting point to our ultimate destination, there is only one road.
As we travel this road, we must extend our roots. If our Root [of Faith] grows, this means we are diligently progressing and are making advancements. What hinders the growth of faith? Doubt. There was also a period of time in the past when Sariputra doubted the Great Vehicle Dharma. So, he stopped [at the Small Vehicle].
Then as the Buddha tirelessly and continuously praised the True Dharma of the One Vehicle, Sariputra also reflected upon himself.In the end, he destroyed his doubts and regrets.If he had not destroyed his doubts, he would always have been left with regrets.
The Buddha’s lifetime is like ours; it is limited and ultimately must came to an end.The length of our lifespan is limited.At His advance age, the Buda had to freely and quickly carry out His original intent.So, He told everyone, “There are many treasures here. Take a good look at them.”The invaluable treasure He referred to was the Dharma.This Dharma is priceless.It is unsurpassed and unequalled.
For the first 40-plus years, He guided us.After those 40-plus years, the Buddha revealed all the True Dharma.This was something Sariputra had finally realized.He finally “realized the right path”.After following the Buddha for several decades, he now realized that there is only one path that leads to the source, the one Bodhisattva-path.
He began to form aspirations and make vows to “uphold the Great Dharma and turn the Dharma-wheel”.He was finally inspired to make this resolve.Similarly, in the Buddha’s lifetime, there was a group of bhiksus who engaged in spiritual practice.
One of them had already awakened; he was an awakened bhikisu.
However, there was an elder in the city who knew that Sakyamuni Buddha advocated the Right Dharma, but doubted whether all the bhiksus were actually able to accept this Right Dharma.
It is said that the minds of bhiksus are pure.Could their minds truly remain unaffected by external phenomena?
The elder had this doubt in his mind.One day, he had a thought.
He was very affluent and had many servants, and he said to all of them, “I want to make an offering to these bhiksus, but I want to test if their resolve is truly unwavering. All the female servants must look very elegant. Change into beautiful clothing and put on makeup and accessories. You need to do your best to display your dancing and singing skills. I will observe whether the resolve of these young bhiksus will waver.”
The day finally came, and the bhiksus came to accept offerings.
On their way there, the awakened bhiksus told the young bhiksus, “You must all remember to keep your resolve firm. Constantly contemplate the body as impure. When we fall ill, we may die. Even before we die, our bodies may have wounds that fester, rot, give off a stench and so on. After deity, the entire body will become bloated. Fluid will start flowing out. The flesh will rot. Everyone, think about this. We must contemplate the body as impure. We are going to the elder’s house. He intends to make offerings, but he will also deliberately test our resolve. We must show our pure and disciplined conduct. In order to behave in this way, we must contemplate impurity; we must contemplate the body as impure.”
These young bhiksus understood.Wasn’t the purpose of their spiritual practice to free them from passion and desires?So, they were all very proper as they entered the elder’s home in an orderly manner.He truly made a very abundant offering.One after another, the dishes were brought out.There was also singing and music.The dancers all bared themselves and moved in a very seductive manner.However, for the bhiksus, it was as if they did not see or hear them.With great respect, they finished their meal.
As the elder observed them from the side, he was moved and felt ashamed.
He came before them and respectfully repented to them.He said that he had sincerely wanted to make respectful offerings,but he had doubted about the bhiksus. When he saw everyone’s firm spiritual aspirations, he felt that he should not have [tested them]. Therefore, he felt repentant.
The awakened bhiksus said to the elder, “First, we are grateful for you offering. Second, I want to tell you that although spiritual practitioners each have different capabilities, we have received the Buddha’s teachings in the forms of various analogies and expressions. Although we are not yet able to realize the True Dharma of the One Vehicle, everyone’s spiritual aspirations are firm. You cannot use a dipper to measure all the water in the ocean. The Buddha’s wisdom is as vast as the ocean, so it is not something you can measure with a scale or a dipper. You overestimate your ability [to test it]”.
The elder then very reverently and remorsefully asked the bhiksus to teach the Dharma. From that point on, everyone in the elder’s household, including his family members and servants, all took refuge in the Buddha-Dharma. They regularly went to this Sangha to request and listen to teachings.
So, “By destroying doubts and regrets, they realize the right path”. Lay practitioners cannot have doubts, either. They must also destroy their doubts. “By destroying doubts and regrets, they realize the light path”. They must uphold the Great Dharma to turn the Dharma-wheel. When Buddhist practitioners listen to the Dharma, they apply it and also share it with others, so everyone will benefit.
Although the Buddha Dharma is very profound, as long as our Roof of Faith grows deep, we will slowly realize it. The previous sutra passage states,
“The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”
Yesterday we said that although he path to Buddhahood is profound, the Buddha uses various skillful means to explain it to us according to our dispositions and help us understand that life is impermanent. If we understand the principles of suffering, emptiness and impermanence, we will understand that life is short. We will understand that the human body is impure and lasts only briefly; it is impermanent. So, why would we give rise to greed and desire on behalf of this body?
We already understand these principles so we create blessed karma in all that we do. In our past lifetimes and this current lifetime, if we had not created blessings, we would not have been able to encounter the Buddha. So, in “this life and all past lives”, in our past, present and future lives, we have been on the Bodhisattva-path, giving to help others. All the merits we have created have been dedicated toward the path to Buddhahood. The next sutra passage states,
“At that time, Sariputra said to the Buddha, World-Honored One. I now have no further doubts or regrets, having personally received from You the prediction of attaining Anuttara-samyak-sambodhi”.
In this passage, Sariputra expressed his gratitude to the Buddha. He even expressed the thoughts from deep in his mind, that the teachings the Buddha transmitted had destroyed his doubts and allowed him to realize the ultimate truth of the Great Vehicle. So, Sariputra now understood and was deeply repentant of his past attachments and was deeply repentant of his past attachments and bias toward emptiness. He now understood that he had to put the Bodhisattva-path into action. Having formed this aspiration, he received the Buddha’s prediction for attaining Buddhahood. He would go among the people and walk the Bodhisattva-path until reaching the ultimate state, which is the state of enlightenment. This is how he would repay the Buddha’s grace. So, “[Sariputra] was deeply grateful for the grace of the Dharma which nurtured and extended his Root of Faith so that he had no further doubts and regrets”.
“Sariputra, having learned the Dharma and received the prediction of Buddhahood from the Buddha, was deeply grateful for the grace of the Dharma which nurtured and extended his Root of Faith so that he had no further doubts and regrets.”
Now, all of us already understand and have deeply realized and connected with the Dharma. The Dharma has helped nourish our wisdom-life and grow our Root of Faith so that doubts no longer hinder our spiritual practice. Sariputra himself felt very fortunate to “have personally received from [the Buddha] the prediction of attaining Anuttara-samyak-sambodhi”.
In the past, he had cultivated blessings and wisdom. He was replete with blessings and wisdom, so he was born during the Buddha’s lifetime and received the prediction of Buddhahood from Him. We will probably receive the same. If we continue to follow this path. Although the path is very long and extends far, as long as we continue walking in this direction, then we can go among people to accumulate goodness and blessings, life after life. We will continue to accumulate them so we will also be able to encounter a Buddha and to receive a prediction of Buddhahood from Him.
We must have this kind of faith ion ourselves. Although the path is very long and extend far, as long as we start walking, we will get there if we do not deviate from the path.
That is the Buddha’s wisdom. “Anuttara-samyak-sambodhi” is the Buddha’s wisdom. This supreme, universal and perfect wisdom is called “complete awakening.” With it, our [understanding] will be correct and universal.
The Buddha’s wisdom is also called unsurpassed complete awakening and the unsurpassed path to complete enlightenment. It is the unsurpassed wisdom that is being completely awakened to all truths.
The state of sentient beings is as familiar to the Buddha as His hand, it is like looking at the lines on His palms. The Buddha’s wisdom is a complete awakening. He understands all things in the universe, including all things in the human realm. The wisdom of the Buddha gives him correct and universal understanding. So, it is an “unsurpassed path to complete enlightenment.”
It is “unsurpassed” because no one has greater wisdom than the Buddha. It is universal; the Bodhi-path, the Bodhisattva-path, can be practiced in Taiwan, the United States, and Africa. It is applicable anywhere. So, this is the supreme wisdom that is being completely awakened to all truths. It is what we call “Anuttara-samyak-sambodhi.
Everyone, isn’t attaining this the purpose of learning the Buddha’s Way? The Buddha often reminded everyone that the Dharma He had taught compared to the Dharma still contained in his brain and in the ocean of His wisdom was like the many grains of sand on earth; there is so much Dharma that has not been taught. How many people can encounter the Buddha-Dharma? They can be compared to sand under a fingernail while those who do not comprehend the Dharma are as numerous as the sands of the Ganges River.
Everyone, we are truly very fortunate to be able to listen to the Dharma here. Therefore, we must celebrate our good fortune. Sariputra was fortunate among all of the Buddha’s Sangha. When others receive a prediction [of Buddhahood], we are happy on their behalf. We also feel fortunate that, in the future, we will be able to attain Buddhahood. As ordinary beings we just need to pave a smooth road that connects with the Bodhisattva-path. If we can proceed on the great straight Bodhi-path, if we do not deviate from the path, then naturally we will attain complete awakening to all truths. Once we have penetrated the workings of worldly things among people, we can understand even more. Therefore, through these true principles, we can actually experience this supreme, universal and perfect wisdom. So, we must walk the Bodhisattva-path, go among people and understand worldly matters. We absolutely must penetrate the habitual tendencies of countless sentient beings. But, we must also safeguard our minds. We have received many different teachings. If we can attain many realizations in this world, [we will realize] the world-transcending Dharma. If we have ways of transcending our afflictions, that is world-transcending Dharma. In that case, nothing in this world can hinder our spiritual aspirations. Therefore, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「人而無信不立，信根道源深植，破疑悔悟正道，持大法轉法輪。」
⊙「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」《法華經 譬喻品第三》
⊙「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙舍利弗得佛陀傳法授記，深感法恩滋長信根，無復疑悔。
⊙佛智亦名無上正遍知、無上正遍道；真正遍知一切真理之無上智慧。
【證嚴上人開示】
「人而無信不立，信根道源深植，破疑悔悟正道，持大法轉法輪。」
人而無信不立
信根道源深植
破疑悔悟正道
持大法轉法輪
我們人，信是很重要的，人若無信，要怎麼能在人間與人互動呢？人間都要用「信」，來建立我們的人格了，何況說我們學佛者！做人有信用，人人能夠肯定。學佛要用信，要信、要深，我們若能深信佛的教法，我們才能守持奉道，才能在佛法，佛陀的教法中，走在我們應該走的路。
我們應該走什麼路呢？「道者，路也。」那就是菩提道。佛所說的經典，歸納到最後，在《法華經》那就是一乘實法，這個法那就是菩薩法，所以叫做「教菩薩法」。菩薩，菩提薩埵，那就是覺悟，覺有情者。所以說，菩薩道，或者是菩提，那就是覺悟的道路。
之前一直告訴大家，人間路要鋪得好，才能夠來和與菩提道交接。所以，我們現在信佛，我們要先建立信心，自己向佛法，信根要深，那必定要從做人，人與人之間互動要用「信」。人與人說話若無信，什麼人願意相信你呢？我們若讓人不能相信，就人格失掉了，所以沒有人格，要怎麼成佛格呢？所以，人格成，佛格才會成。所以人格要建立，必定要從「信」，我們若答應要做的事情，必定要趕快做成，這樣叫做「信」。
我們應該做的，要積極趕快完成，因為人生無常。說要做的，放著、拖，到最後，做不成；這麼簡單的人間事，都做不成了，何況說要做佛呢？所以我們要精進，信，還要再精進。
所以「信根道源深植」。這個信根，就是我們道的源頭。學佛，起點的信念建立，都沒有偏差，步步向前前進，就像信根，有在蔓延，有在伸根。所以，做人的根本要站得穩，才能真正學佛步步前進，從凡夫的起步，一直向菩薩道，步步前進。這是信根道源，我們的道的源頭，到究竟的地點，那就是一條路而已，所以這條路，根要伸得長，根在伸長，就是表示我們有在精進，我們有進步。
障礙信心，是什麼呢？疑。所以舍利弗過去，也有一段時間，對大乘法有疑，所以他停滯下來。後來佛陀不厭其煩，不斷讚歎一乘實法，舍利弗一直自己反省，後來他也是「破疑悔」。那個疑若沒有破除，永遠都是後悔。因為佛陀的人生，與我們人間一樣，大限有限，我們的人生，生命是有限量，佛陀到這樣的年齡，趕緊要暢演本懷，告訴大家：「很多的寶物，你們要好好來看。這個價值連城的寶物，那就是法，這個法是無價、無上、無等等法。」
四十多年前的牽引，四十多年後，佛陀將所有的真實法，展示出來。這是舍利弗已經體會到了，「悟正道」，終於瞭解了，隨佛數十年間，現在知道法，歸元無二路，只有一條菩薩道，開始發心立願，所以「持大法轉法輪」，這個心，已經啟悟了。
就像在佛陀的時代，有一群的比丘在修行，其中有一位已經覺悟，就是悟道的比丘。但是城中有一位長者，認為釋迦牟尼佛，這樣在宣導正法，這個正法，是不是所有的比丘，都有辦法能接受呢？比丘的心，說是清淨，這個清淨的心，真的不受外界所搖動嗎？長者有這個心的懷疑，所以，有一天，起一個心念，因為他的家財很多，他的奴婢也很多，他就向大家說：「我很想要供養這群比丘，但是我要來試他們的心，是不是堅定？凡是所有的奴婢，大家都要這樣端莊，換上了豔麗的衣服，裝扮得很美，舞伎、歌聲，你們盡量展出來，看看這群年輕的比丘，心，是不是會受搖動？」
果然這一天到了，比丘接受供養，在這路的過程中，這位比丘，得道的比丘，就向年輕的比丘說：「大家要記得，心要堅定，要知道我們時時不淨觀。身體若病了，病了之後恐，有的人還沒死之前，身體破洞、流膿，或者是潰爛、臭等等；何況死後時，全身膨脹起來，整個都脹起來，體液、屍水在流，肉都爛掉了，那個身形，大家想想看，做不淨觀。去到長者的家，長者他有心要供養，卻是用心，要來試試我們的道心，大家要展現我們清淨的道行，要清淨的道行，你們必定要以不淨觀，觀身不淨。」這些年輕的比丘，大家瞭解了，一直在修行，不就是要修得了脫情與欲嗎？所以大家很端莊，很有次序，入長者的家去了。
真的很豐盛的供養，開始一道一道的，供養的菜餚出來了，又再是歌聲、歌樂，舞伎所做的，呈現出那個身體這樣裸露，非常妖豔。但是，比丘，聽而不聞、視而不見，用很恭敬的心，來吃這頓飯。這樣，這長者在旁邊看，很感動，也是很慚愧，就自己走出來，這樣恭敬懺悔，說出了他內心，雖然是恭敬要供養，卻是對比丘懷疑。看到大家道心這麼堅定，知道自己不應該，所以懺悔了。
這位得道的比丘，就向這位長者說：「一來感恩你虔誠的供養，再來要告訴你，修行者，根機雖然不同，卻是受佛陀用種種法，譬喻言說，我們雖然還沒辦法，體悟到一實乘法，卻是大家道心堅固，你不應該用斗，要來量海水，因為佛智慧海，不是你用秤、用斗來量，你太不自量力了。」長者就非常恭敬、懺悔，請比丘說法。從這樣開始，那些長者全家上下，從長者全家一到奴婢，一切皈依佛法，時時都是到比丘團中，去請法、聽法。
所以，「破疑悔悟正道」，在家人有疑心也不行，也是要破除他的疑，所以，「破疑悔悟正道」，要持大法來轉法輪。學佛者聽法，自己受用，也要和別人分享，互相受用。雖然佛法很深，只要我們那個根，若有深，慢慢就會體會。
所以前面的(經)文，「佛道叵思議，方便隨宜說。我所有福業，今世若過世，及見佛功德，盡迴向佛道。」
佛道叵思議
方便隨宜說
我所有福業
今世若過世
及見佛功德
盡迴向佛道
《法華經 譬喻品第三》
昨天我們說過了，佛道雖然很深，但是佛陀用種種方便，隨宜來為我們解釋，讓我們能夠瞭解人生無常，我們瞭解這種，苦、空、無常的道理，瞭解人生短暫，瞭解這個身體是不淨，又是短暫無常，何必為這個身體，心起了欲，來貪呢？
大家已經瞭解這些道理了，所有所做的福業，在過去生，或者是現在生，所有，若無福，無法現在遇到佛陀。所以「今世若過世」，過、現、未來，在菩薩道中，為人群付出，這一切的功德都是回向在佛道。
接下來這段(經)文，就這樣說，「爾時，舍利弗白佛言：世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。」
爾時
舍利弗白佛言
世尊
我今無復疑悔
親於佛前
得受阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
這段(經)文是，舍利弗向佛陀感恩，甚至表態，表白了他內心的話。那就是說，「佛陀所傳的法，破除了我的疑惑，讓我能夠體會到，大乘一實相的法。我已經瞭解，我也已經深深懺悔，過去的固執，在偏空，現在我知道，應該身體力行菩薩道。發這一念心，能夠受到佛陀來為我授記。」用這種入人群，行菩薩道，一直到究竟的境地，那就是覺悟，用這樣來報佛恩。
所以「深感法恩滋長信根，無復疑悔」。
舍利弗
得佛陀傳法授記
深感法恩
滋長信根
無復疑悔
現在已經都瞭解了，深深體會到、感觸到這個法。這個法，已經讓我們能滋養慧命，信根開始伸長，再也沒有疑，來阻擋我們的道行。所以舍利弗自己也很慶幸，能「親於佛前得受阿耨多羅三藐三菩提記」。
因為過去有修，有修福、有修慧，這個福慧具足，所以他能遇到佛世，接受佛陀的授記。我們應該也是會，我們若是照這樣的道路走，雖然道路是很長、很遠，只要我們照這個路方向走，我們能在人群中，累生累世累積善與福，不斷地累積起來，同樣還是能得遇佛世，受佛來為我們授記，得佛授記。這是我們自己也要有信心，雖然路還是很長、很遠，其實只要開步走，路會到達，方向不要偏差。
所以，佛智，「阿耨多羅三藐三菩提」就是佛智，無上正等正覺的智慧，這叫做「正遍知」，方向很正確、很普遍。
佛智亦名
無上正遍知
無上正遍道
真正遍知
一切真理之
無上智慧
我們眾生的境界，其實佛陀完全瞭如指掌，就像在看手的手紋一樣。所以佛智，就是正遍知，宇宙所有的一切，都瞭解了，何況說我們人世間呢？所以佛陀的智慧是正確，而且普遍瞭解，所以叫做「無上正遍道」。「無上」，沒有比佛陀的智慧更高，很普遍，菩提道、菩薩道，臺灣走得通，美國走得通，非洲走得通，任何一個地方都是走得通。所以，真正遍知一切真理，無上的智慧，這叫做「阿耨多羅三藐三菩提」。
各位，學佛不就是要，學得這樣嗎？我們，佛陀常常都這樣說，他所說出來的法，與他的腦海中、智慧海裡，那個法來比較，就像大地這麼多的沙，那麼多的法，還沒有說。但是能接觸到佛法的人，比這指甲上的沙，有多少呢？就像恆河沙那麼多人，還不理解佛法。
各位，我們能在這裡聽到法，實在是很有幸！所以我們大家要很慶幸。舍利弗的慶幸，在佛的僧團中的慶幸，別人受記，我們歡喜，歡喜他受記，慶幸我們自己將來，也能有成佛的份。只要我們能將凡夫路鋪平，來與菩提道交接，在大菩提直道向前走，方向不要偏差，自然就是真、正、遍知。
在人群中，人群種種的世間法，我們看透了，我們會瞭解得更多，所以，在這個真理的上面，我們真真正正去體會到，這種無上正等正覺的智慧。所以，我們非行菩薩道不可，非進入人群中，去瞭解世間法，無量無數眾生的習性，我們非進入他們的習性不可，但是我們一定要，保護住我們的心。所以種種方法來教育，我們在人間體會若多，出世間法，只要你超越人群的煩惱，這樣就是出世間法，不受世間一切，來障礙我們的道心。所以希望大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: A Deeply Planted Root of Faith Prevents Doubts (信根深植無復疑悔)
Date: March.13. 2015
“People without faith have nothing to stand on. The Root Faith, the source of the Path, must be deeply planted. By destroying doubts and regrets, they realize the right path. They must uphold the Great Dharma and turn the Dharma-wheel.”
To us humans, faith is very important. Without trust, how can we interact with other people? In this world, people need faith to build their character; this is particularly true for us Buddhist practitioners. If we are trustworthy, everyone will affirm us. Learning the Buddha’s Way takes faith. Our faith must be deep. Only if we have deep faith in the teachings can we uphold [our vows] and follow the path. Thus, by following the Buddha’s teachings we can take the road we need to take.
What road should we walk on? “This path is a road to walk on.” That is the Bodhi-path. All of the Buddha’s teachings were ultimately summarized in the Lotus Sutra as the True Dharma of the One Vehicle. This Dharma is the Bodhisattva Way. Therefore, He is “teaching the Bodhisattva Way”. Bodhisattva is [a Sanskrit word] that means enlightened sentient being. So the Bodhisattva-path, or the Bodhi-path, is the path to awakening. Previously, I have told everyone that this road through the world must be paved carefully so that it can connect with the Bodhi-path. Those of us who are now Buddhist practitioners must begin by establishing our faith. Faith in the Buddha-Dharma must be deeply rooted. This starts with how we act as a person. As we interact with people, we must build faith. When we speak to others, if there is no trust, who will be willing to trust us? If we are not trustworthy, we lack character. Without character, how can we develop Buddha-character? So, we must perfect our character in order to attain Buddha-character.
Building character starts with faith. If we quickly do what we have promised to do, people will have faith in us. Whatever it is that we need to do, we must promptly complete it, because life is impermanent. If we agree to do something and then procrastinate, in the end, it will not get done. If we cannot even complete simple worldly tasks, how can we possibly attain Buddhahood? Therefore, we must be diligent. Once we have faith, we must also be diligent. So, “The Root of Faith, the source of the Path, must be deeply planted.” The Root of Faith is the origin of the Path. In learning the Buddha’s Way, if we establish faith at the beginning, we will not stray as we move forward, step by step. Similarly, the Root of Faith must grow deeper and wider.
So, the foundation of our character must be firm in order for us to truly progress in our learning of Buddha’s Way starting as ordinary people, then steadily moving forward on the Bodhisattva-path. This is the Root of Faith, the source of the Path. From, this starting point to our ultimate destination, there is only one road.
As we travel this road, we must extend our roots. If our Root [of Faith] grows, this means we are diligently progressing and are making advancements. What hinders the growth of faith? Doubt. There was also a period of time in the past when Sariputra doubted the Great Vehicle Dharma. So, he stopped [at the Small Vehicle].
Then as the Buddha tirelessly and continuously praised the True Dharma of the One Vehicle, Sariputra also reflected upon himself.In the end, he destroyed his doubts and regrets.If he had not destroyed his doubts, he would always have been left with regrets.
The Buddha’s lifetime is like ours; it is limited and ultimately must came to an end.The length of our lifespan is limited.At His advance age, the Buda had to freely and quickly carry out His original intent.So, He told everyone, “There are many treasures here. Take a good look at them.”The invaluable treasure He referred to was the Dharma.This Dharma is priceless.It is unsurpassed and unequalled.
For the first 40-plus years, He guided us.After those 40-plus years, the Buddha revealed all the True Dharma.This was something Sariputra had finally realized.He finally “realized the right path”.After following the Buddha for several decades, he now realized that there is only one path that leads to the source, the one Bodhisattva-path.
He began to form aspirations and make vows to “uphold the Great Dharma and turn the Dharma-wheel”.He was finally inspired to make this resolve.Similarly, in the Buddha’s lifetime, there was a group of bhiksus who engaged in spiritual practice.
One of them had already awakened; he was an awakened bhikisu.
However, there was an elder in the city who knew that Sakyamuni Buddha advocated the Right Dharma, but doubted whether all the bhiksus were actually able to accept this Right Dharma.
It is said that the minds of bhiksus are pure.Could their minds truly remain unaffected by external phenomena?
The elder had this doubt in his mind.One day, he had a thought.
He was very affluent and had many servants, and he said to all of them, “I want to make an offering to these bhiksus, but I want to test if their resolve is truly unwavering. All the female servants must look very elegant. Change into beautiful clothing and put on makeup and accessories. You need to do your best to display your dancing and singing skills. I will observe whether the resolve of these young bhiksus will waver.”
The day finally came, and the bhiksus came to accept offerings.
On their way there, the awakened bhiksus told the young bhiksus, “You must all remember to keep your resolve firm. Constantly contemplate the body as impure. When we fall ill, we may die. Even before we die, our bodies may have wounds that fester, rot, give off a stench and so on. After deity, the entire body will become bloated. Fluid will start flowing out. The flesh will rot. Everyone, think about this. We must contemplate the body as impure. We are going to the elder’s house. He intends to make offerings, but he will also deliberately test our resolve. We must show our pure and disciplined conduct. In order to behave in this way, we must contemplate impurity; we must contemplate the body as impure.”
These young bhiksus understood.Wasn’t the purpose of their spiritual practice to free them from passion and desires?So, they were all very proper as they entered the elder’s home in an orderly manner.He truly made a very abundant offering.One after another, the dishes were brought out.There was also singing and music.The dancers all bared themselves and moved in a very seductive manner.However, for the bhiksus, it was as if they did not see or hear them.With great respect, they finished their meal.
As the elder observed them from the side, he was moved and felt ashamed.
He came before them and respectfully repented to them.He said that he had sincerely wanted to make respectful offerings,but he had doubted about the bhiksus. When he saw everyone’s firm spiritual aspirations, he felt that he should not have [tested them]. Therefore, he felt repentant.
The awakened bhiksus said to the elder, “First, we are grateful for you offering. Second, I want to tell you that although spiritual practitioners each have different capabilities, we have received the Buddha’s teachings in the forms of various analogies and expressions. Although we are not yet able to realize the True Dharma of the One Vehicle, everyone’s spiritual aspirations are firm. You cannot use a dipper to measure all the water in the ocean. The Buddha’s wisdom is as vast as the ocean, so it is not something you can measure with a scale or a dipper. You overestimate your ability [to test it]”.
The elder then very reverently and remorsefully asked the bhiksus to teach the Dharma. From that point on, everyone in the elder’s household, including his family members and servants, all took refuge in the Buddha-Dharma. They regularly went to this Sangha to request and listen to teachings.
So, “By destroying doubts and regrets, they realize the right path”. Lay practitioners cannot have doubts, either. They must also destroy their doubts. “By destroying doubts and regrets, they realize the light path”. They must uphold the Great Dharma to turn the Dharma-wheel. When Buddhist practitioners listen to the Dharma, they apply it and also share it with others, so everyone will benefit.
Although the Buddha Dharma is very profound, as long as our Roof of Faith grows deep, we will slowly realize it. The previous sutra passage states,
“The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”
Yesterday we said that although he path to Buddhahood is profound, the Buddha uses various skillful means to explain it to us according to our dispositions and help us understand that life is impermanent. If we understand the principles of suffering, emptiness and impermanence, we will understand that life is short. We will understand that the human body is impure and lasts only briefly; it is impermanent. So, why would we give rise to greed and desire on behalf of this body?
We already understand these principles so we create blessed karma in all that we do. In our past lifetimes and this current lifetime, if we had not created blessings, we would not have been able to encounter the Buddha. So, in “this life and all past lives”, in our past, present and future lives, we have been on the Bodhisattva-path, giving to help others. All the merits we have created have been dedicated toward the path to Buddhahood. The next sutra passage states,
“At that time, Sariputra said to the Buddha, World-Honored One. I now have no further doubts or regrets, having personally received from You the prediction of attaining Anuttara-samyak-sambodhi”.
In this passage, Sariputra expressed his gratitude to the Buddha. He even expressed the thoughts from deep in his mind, that the teachings the Buddha transmitted had destroyed his doubts and allowed him to realize the ultimate truth of the Great Vehicle. So, Sariputra now understood and was deeply repentant of his past attachments and was deeply repentant of his past attachments and bias toward emptiness. He now understood that he had to put the Bodhisattva-path into action. Having formed this aspiration, he received the Buddha’s prediction for attaining Buddhahood. He would go among the people and walk the Bodhisattva-path until reaching the ultimate state, which is the state of enlightenment. This is how he would repay the Buddha’s grace. So, “[Sariputra] was deeply grateful for the grace of the Dharma which nurtured and extended his Root of Faith so that he had no further doubts and regrets”.
“Sariputra, having learned the Dharma and received the prediction of Buddhahood from the Buddha, was deeply grateful for the grace of the Dharma which nurtured and extended his Root of Faith so that he had no further doubts and regrets.”
Now, all of us already understand and have deeply realized and connected with the Dharma. The Dharma has helped nourish our wisdom-life and grow our Root of Faith so that doubts no longer hinder our spiritual practice. Sariputra himself felt very fortunate to “have personally received from [the Buddha] the prediction of attaining Anuttara-samyak-sambodhi”.
In the past, he had cultivated blessings and wisdom. He was replete with blessings and wisdom, so he was born during the Buddha’s lifetime and received the prediction of Buddhahood from Him. We will probably receive the same. If we continue to follow this path. Although the path is very long and extends far, as long as we continue walking in this direction, then we can go among people to accumulate goodness and blessings, life after life. We will continue to accumulate them so we will also be able to encounter a Buddha and to receive a prediction of Buddhahood from Him.
We must have this kind of faith ion ourselves. Although the path is very long and extend far, as long as we start walking, we will get there if we do not deviate from the path.
That is the Buddha’s wisdom. “Anuttara-samyak-sambodhi” is the Buddha’s wisdom. This supreme, universal and perfect wisdom is called “complete awakening.” With it, our [understanding] will be correct and universal.
The Buddha’s wisdom is also called unsurpassed complete awakening and the unsurpassed path to complete enlightenment. It is the unsurpassed wisdom that is being completely awakened to all truths.
The state of sentient beings is as familiar to the Buddha as His hand, it is like looking at the lines on His palms. The Buddha’s wisdom is a complete awakening. He understands all things in the universe, including all things in the human realm. The wisdom of the Buddha gives him correct and universal understanding. So, it is an “unsurpassed path to complete enlightenment.”
It is “unsurpassed” because no one has greater wisdom than the Buddha. It is universal; the Bodhi-path, the Bodhisattva-path, can be practiced in Taiwan, the United States, and Africa. It is applicable anywhere. So, this is the supreme wisdom that is being completely awakened to all truths. It is what we call “Anuttara-samyak-sambodhi.
Everyone, isn’t attaining this the purpose of learning the Buddha’s Way? The Buddha often reminded everyone that the Dharma He had taught compared to the Dharma still contained in his brain and in the ocean of His wisdom was like the many grains of sand on earth; there is so much Dharma that has not been taught. How many people can encounter the Buddha-Dharma? They can be compared to sand under a fingernail while those who do not comprehend the Dharma are as numerous as the sands of the Ganges River.
Everyone, we are truly very fortunate to be able to listen to the Dharma here. Therefore, we must celebrate our good fortune. Sariputra was fortunate among all of the Buddha’s Sangha. When others receive a prediction [of Buddhahood], we are happy on their behalf. We also feel fortunate that, in the future, we will be able to attain Buddhahood. As ordinary beings we just need to pave a smooth road that connects with the Bodhisattva-path. If we can proceed on the great straight Bodhi-path, if we do not deviate from the path, then naturally we will attain complete awakening to all truths. Once we have penetrated the workings of worldly things among people, we can understand even more. Therefore, through these true principles, we can actually experience this supreme, universal and perfect wisdom. So, we must walk the Bodhisattva-path, go among people and understand worldly matters. We absolutely must penetrate the habitual tendencies of countless sentient beings. But, we must also safeguard our minds. We have received many different teachings. If we can attain many realizations in this world, [we will realize] the world-transcending Dharma. If we have ways of transcending our afflictions, that is world-transcending Dharma. In that case, nothing in this world can hinder our spiritual aspirations. Therefore, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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