【人間菩提】20140926 - 轉迷為悟 傳播愛心 Giving with Love for a Peaceful Society

轉迷為悟‧傳播愛心
Giving with Love for a Peaceful Society 

情仇交纏難調和
轉迷為悟除紛擾
搭建房屋傳功夫
福鼎慈濟播人文

福鼎市醫院與慈濟在15年前結緣，也在慈濟的協助下，10年前建設新的院所，並成立慈­濟醫療志工隊，造福更多病患。同樣因為有愛，在菲律賓，慈濟簡易屋團隊，不僅在當地教­導民眾，如何搭建簡易屋，更用愛陪伴當地鄉親，這一分誠懇的長情大愛，是慈濟人對證嚴­上人的承諾。上人在今天(9/26)志工早會開示：「台灣的慈濟人 委員與慈誠隊 已經踏上那一塊土地 在那裡傳真功夫 這實在是人間菩薩的示範」。 

細心的教學，慈濟在「奧莫克」預計組裝兩千間「簡易屋」，除了台灣的志工親自到當地，­更邀請鄉親加入「以工代賑」的行列，大家不分你我，搬著磚塊、建材，即使下雨或在大太­陽下，志工絲毫不受影響，依舊發揮愛的能量。 

因為有愛，大陸福鼎市醫院，15年前與慈濟結緣，共同一念心，慈濟協助搭建新的醫療大­樓，同時將人文精神帶入，這除了是大陸第一家有「志工服務」的醫院，醫護人員更落實「­以人為本」的精神。 

醫病、醫心，效法台灣醫療志業，病人不能來，醫師主動走進去。大醫王與白衣大士，親自­家訪、膚慰貧病，體現醫療之愛。

【靜思妙蓮華】20140319 - 培養智慧利根 - 第264集 Nurture Wisdom and Sharp Capabilities

20140319《靜思妙蓮華》培養智慧利根

⊙尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。
⊙「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」《法華經方便品第二》
⊙唯說願勿慮：舍利弗言，會眾利根智慧，正表堪能聞法信受之意。又已證小乘果者，自悔未從大乘法信受，而今有轉小趣大之意，故舍利弗殷勤請佛開示。
⊙「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」《法華經方便品第二》
⊙一切世間：時間和空間謂之「世間」，即所謂天地世界。
⊙大要有二種：一有情世間，謂有生物命者；二器世間，萬物依止國土也。
⊙又言世間者，有成住毀壞故，有增減劫波，蘊行無限量之時、空間故，名之為世間。
⊙又言世間者，蘊行無限量之時、空間故，故名之為世間。

【證嚴上人開示】
「尊佛敬法入心，培養智慧利根，堪能聞法信受，妙法入心見性。」

尊佛敬法入心
培養智慧利根
堪能聞法信受
妙法入心見性

各位，我們人人，要好好學佛必定要好好尊重佛。我們若能尊佛敬法，自然法入心，這樣我們才能時時，培養我們的智慧猛利，讓我們的根再更深、又廣。

我們的根機要能利，利就是敏銳的意思，也就是真正的明白道理，這叫做利根。智慧、利根，是我們修行者很重要。就如種子，種子若沒有落土，落土之後，若沒有水分、陽光，來培養這顆種子，種子如何能生根發芽呢？所以必定要，要從外面，給它不斷的因緣來成就。

所以培養智慧利根，就要看我們自己了。修行，尊重佛陀的教法，法若入心，這就是種種因緣成就，培養我們這顆種子，能利根智慧，那才能堪得聞法信受。

看看佛陀的時代，佛陀在世親自教法，隨佛修行的僧團也是那麼多人，卻是到了法華會上，還有不堪受法的人。這就是平時尊佛敬法不夠，所以法沒有真實入心。

我們要聽法，法要能入心，讓我們自心能受用，必定要能堪得聽，聽了之後還堪得信受。這就是我們的能力，智慧利根的力量。若有這樣，我們才能堪得信受，才妙法入心。我們若能信受入心，才能明心見性。

確實，佛陀度化眾生，真的很辛苦！問題是出在人人那念心，自己無法能體會到。所以，前面我們就說過了，舍利弗為了要代替大家來請法，所以一而三，不斷向佛請求，鍥而不捨，殷勤請佛要說出心所護念著，這分一乘、大乘的真理。

所以，上面的（經）文那就是，「爾時，舍利弗欲重宣此義」。長文就是不斷地請求，因為這段文很重要，所以又再重複，又再提醒我們，舍利弗的殷勤請佛說法，這個心念。所以「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」

法王無上尊
唯說願勿慮
是會無量眾
有能敬信者
《法華經方便品第二》

這段，我們來看看，「唯說願勿慮」。

唯說願勿慮
舍利弗言
會眾利根智慧
正表堪能聞法
信受之意
又已證小乘果者
自悔未從
大乘法信受
而今有
轉小趣大之意
故舍利弗
殷勤請佛開示

這是舍利弗用最尊敬的心，稱佛為「法王無上尊」，這叫做尊佛敬法。

舍利弗稱佛陀「無上尊」，向佛陀懇求的意思就是說，現在，在會將要聽法的人，人人都是很虔誠，人人過去也已經見過無數佛，在無數佛的法中也是修過行，對佛法的根機應該也很深了。所以，現在大會的聽眾，應該佛陀不必擔心，您說出來，他們都應該能相信，恭敬信受。所以舍利弗說，「會眾利根智慧」，現在這些人都是有慧根，有智慧的人。

舍利弗一方面是在勉勵大家：我們修行，大家要記得，我們用很長久的時間，不只是今生此世，我們大家要記得，我們過去生中，應該也已經親近過了無量數佛，我們的目標就是要到成佛。這是一語雙關。

唯說願勿慮，這就是要請佛，說：您不必擔心。「是會無量眾，有能敬信者」，這是提醒人人，我們很難得遇到現在佛陀開始，將他內心所保護著的法，在這個時候正是時機，大家好好把握，人人要用敬信的心。這是舍利弗的智慧，一語雙關，甚至為未來眾生請法。

這也是代表會中之大眾，還是有證小果的人，他們也有一點後悔了。過去都只是執著在小乘法，現在聽到舍利弗，是智慧第一，他為了要請佛來講解，心中所保護著一乘妙法，用這麼多次，有幾次不斷地請求。同修者，大家也已經有警覺到了，開始「自悔未從大乘法信受」。

佛陀已經長久以來，就有在說大乘法。根機猛利的人，佛陀就用大乘法直接教菩薩道。這在身邊聽法的人，還是自己執著在他小乘自修的境界。一直到現在，看到舍利弗虔誠、恭敬，求佛開示，這樣已經有一部分的人，開始後悔，過去也曾聽佛這樣說過，只是沒有用心接受，所以「自悔未從大乘法信受」，已經自己很後悔了。所以這時候，開始要轉小趣大，要轉小乘的心境，趣向大乘來求法，在座的人有不少這樣的人。

舍利弗瞭解同修者的心意，所以舍利弗殷勤請佛開示。這是前面舍利弗這樣尊佛敬法，稱佛「法王無上尊」，「唯說願勿慮」。這段文是多麼懇切。但是，佛陀他的回答又是如何呢？我們看它的本文，「佛復止舍利弗：若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」

佛復止舍利弗
若說是事
一切世間天 人
阿修羅皆當驚疑
增上慢比丘
將墜於大坑
《法華經方便品第二》

我們若看到這段文，我們能理解，佛陀還是止。舍利弗雖然這麼殷勤請佛開示，佛陀這樣看，這麼多人之中，到底真正，要轉小趣大的人有多少？還是要再培養人人更加殷勤，更能瞭解過去的小乘法，只是一個境界而已，其實小乘法還有空間，修行者應該要再進步的空間，那就是大乘法。

佛陀用心來透視人人，到底，評估看看，真正有成熟、有這念心，虔誠的心要受法的人，到底是多或少？發心要培養智慧利根的人，到底有多少？這些人能堪得聽聞，能聞法信受的人到底有多少？

這是佛陀看這些根機，好像還未很普遍成熟。所以佛陀要讓人人，培養他這一念的信心，聞法的信心，這個因緣還要再增加。所以佛陀在此說止！不須復說。

為什麼呢？就是一切世間天、人，天與人間、阿修羅皆當驚疑。且慢說，我若開始說出來，這些人的內心不但還無法信受，他們還會怕，會懷疑。為什麼會驚疑呢？我們就要開始用心了。

一切世間
時間和空間
謂之「世間」
即所謂天地世界

「一切世間」，就是包含著，時間、空間和人與人之間，這都含在世間。「世」就是時間的意思，天地世界都包含在世間裡。它最重要有二種：

大要有二種
一有情世間
謂有生物命者
二器世間
萬物依止國土也

我們都包含在內，沒有離開二種。一種就是有情世間，那就是有生物命。所有的生物命，都包含在世間裡。生物命就是一切眾生，包括蠢動含靈，這都在世間裡。

還有，第二就是器世間，器世間那就是萬物依止的國土，這叫做器世間。有生命的東西叫做有情世間。若是我們在用的東西，我們所眼睛看得見的東西，山河大地，或者是房屋境界等等，所有的擺設一切，這都稱作器世間；它就是同樣有生滅，成、住、壞、空。有情的世間是生、老、病、死。這二種都包含在世間，一切世間的名稱裡。

我們再更瞭解，這世間到底是什麼呢？世間裡包含著成、住、毀壞，世間有成、住、壞、空，還有時間，時間有增減劫波，增劫、減劫。

又言世間者
有成住毀壞故
有增減劫波

劫波那就是長時間的意思。在這長時間裡，它蘊行著無限量之時，時間，在增減劫(波)的時間裡。空間，空間就是在器世間裡，有成、住、壞、空。這就是蘊含在世間裡，無論天長地久，還是同樣在世間裡。無論在這世間所有一切的國土，最近一直在說，四大不調，天下災難偏多等等，一切人事變故，無不都是包含在這世間裡。

所以這叫做世間，從時間、空間、人與人之間，一切萬物有情世間、器世間，這都包含在世間裡。

又言世間者
蘊行無限量之
時 空間故
名之為世間

所以說起來，世間之包含，我們也(要)很用心去探討。

各位，佛陀只是一句話，我們就能從天下萬物，去深入、透徹瞭解，法之甚深、甚深、微妙甚深；這是很能讓我們用心去體會。所以，我們光是在，「世間」二字，就夠我們用很多時間探討，所以人人要用心！

Explanations by Master Cheng-Yan
Subject: Nurture Wisdom and Sharp Capabilities (培養智慧利根)
Date: March. 19. 2014

“Respect the Buddha and the Dharma and take them to heart. Nurture wisdom and sharp capabilities so that, upon hearing the Dharma, one can faithfully accept it. When the wondrous Dharma enters the mind, one’s nature can be seen.”

Everyone, as we learn the Buddha’s Way, we must have great respect for the Buddha. If we respect the Buddha and the Dharma, we will naturally take the Dharma to heart. In this way, we can constantly nurture and sharpen our wisdom, so our roots can be deeper and more extensive.
Our capabilities must be sharp, which means our minds must be keen, and we must really understand principles. This is the meaning of sharp capabilities. Wisdom and sharp capabilities are very important for us spiritual practitioners. Take a seed for example. If it is not planted in soil, or if, after it is planted, it is not nurtured by water and sunlight, how can it grow roots and sprout seedlings? [The seed] must have the continuous support of external conditions. So, the nurturing of wisdom and sharp capabilities depends on us.
[When we] engage in spiritual practice, if we respect the Buddha’s teachings and take the Dharma into our minds, those are karmic conditions that will nurture our seeds and help us develop sharp capabilities and wisdom so we can hear and faithfully accept teachings.
Consider the time of the Buddha. He personally taught the Dharma in this world and many people followed Him in spiritual practice as part of the monastic community. But at the Lotus Dharma-assembly, some people still could not accept the Dharma. They were not always respectful of the Buddha or the Dharma, so they did not really take the Dharma into their hearts. So, when we hear the Dharma, we must take it into our hearts and apply it. We must be able to listen to it and then faithfully accept it. This ability comes from the power of our keen wisdom. Only with these [abilities] can we faithfully accept [the Dharma] and take the wondrous Dharma into our hearts.
If we can faithfully accept it, we can understand and realize our true nature. Indeed, teaching sentient beings was a very laborious process for the Buddha. The problem was that their minds could not realize their [nature]. As we discussed previously, to request teachings on everyone’s behalf, Sariputra again and again persisted in sincerely urging the Buddha to give the teachings He had been guarding in His mind, the true principles of the One Great Vehicle. So, the previous sutra passage states, “At that time, Sariputra [wished] to reemphasize his statement.” His continuous requests were stated in prose. Because this passage is very important, it is repeated to remind all of us that Sariputra sincerely asked the Buddha to expound the Dharma.

With this mindset, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries.For, without this limitless assembly are those who can have respect and faith.”

Next, let us look at “I pray You speak without worries.”

I pray You speak without worries:
Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma.
So today, they turn from the small toward the great .
Therefore, Sariputra sincerely asked the Buddha for teachings.

Sariputra felt utmost respect and addressed the Buddha as “Dharma-king, Supremely Honored One.”This showed respect for the Buddha and Dharma.Sariputra addressed the Buddha as “Supremely Honored One”.By sincerely making this request of the Buddha, he showed Him that those who wanted to listen to the Dharma at the assembly were very reverent.
They had also seen countless Buddhas in the past and cultivated Their teachings, so they must have a deep capability for understanding the Dharma.Thus, he asked the  Buddha not to worry about the people at this assembly.They could probably faithfully and respectfully accept everything He teaches.
So, Sariputra said, “the assembly had sharp capabilities and wisdom”.These people all had roots of wisdom; they were very wise.Sariputra was also encouraging everyone to remember that they had spent a long time on their spiritual cultivation, and not just in this present lifetime. We must all remember that, in or past lives, we have likely drawn near countless Buddhas.
Our goal has always been to attain Budhdahood.So, this phrase has a dual meaning.
“I pray You speak without worries” was his way of asking the Buddha to teach and to tell Him that He did not need to worry.“For, within this limitless assembly are those who can have respect and faith.”This also reminds people that it is rare for them to be present as the Buddha is about to speak the Dharma that He had guarded in His heart.
This was precisely the right moment, so they must seize this opportunity to [learn] with respect and faith.In his wisdom, Sariputra spoke a single phrase with a double purpose.
He was even requesting the Dharma for future sentient beings.
This passage also showed that, in the assembly, there were some who attained Small Vehicle fruits.They felt some regret that, in the past, they were attached to the Small Vehicle Dharma.At this time, they heard the words of Sariputra, who was foremost in wisdom.In requesting that the Buddha explain the wondrous One Vehicle Dharma that He had guarded in His mind, he pleaded with Him many times.
So, his fellow practitioners became more vigilant and began to feel “regret for not faithfully accepting the Great Vehicle Dharma”.For a long time, the Buddha had been teaching the Great Vehicle Dharma.For those with sharp capabilities, He gave the Great Vehicle Dharma to directly teach the Bodhisattva-path.
But, those around Him listening to His teachings were still attached to Small Vehicle teachings for cultivating themselves.
But then, when they saw how Sariputra sincerely and respectfully requested teachings from the Buddha, a few of them began to feel regret. In the past, they had heard the Buddha teach, but they did not mindfully accept the Dharma. They “regret not faithfully accepting the Great Vehicle Dharma”. They already felt regret. So, at this time, they began to turn from the small to the great, to shift from a Small Vehicle mindset to seek Great Vehicle teachings.
There were quite a few such people in attendance. Sariputra understood the mindset of his fellow spiritual practitioners, so he sincerely asked the Buddha for teachings. To show his respect for the Buddha and Dharma, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries”. This request was so sincere. But how did the Buddha respond? Let us look at the original text.

“The Buddha again stopped Sariputra. If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit”

From reading this passage, we understand that the Buddha still wanted to stop. Even though Sariputra asked for teachings so sincerely, the Buddha saw things this way; among all these people, how many would truly turn from the small to the great? Perhaps He should continue to nurture their diligence in understanding the Small Vehicle teachings of the past. But that is just one stage. Indeed, Small Vehicle practitioners have room for improvement, [to learn] the Great Vehicle Dharma. The Buddha mindfully looked into each person to assess how many were really ready to reverently accept the Dharma.
Ultimately , would there be many or few? How many people would aspire to nurture their wisdom and sharp capabilities? How many of these people could really listen to and then faithfully accept the Dharma? The Buddha saw that most people’s capabilities were not mature enough, so He wanted everyone to nurture their faith before listening to the teachings. The karmic conditions had to be strengthened.
So, here the Buddha said stop, there is no need to speak further. Why? Because He felt that heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt. Furthermore, if He began to speak now, not only would they not faithfully accept the teachings, they would also be fearful and suspicious. Why would they be shocked and doubtful? We must mindfully [understand] what “all worlds” means

“All world: The world is defined by space and time. This is what we think of as the universe. ”

[Our sense of the world] is defined by time, space and interpersonal relationships. This is what makes up our world. [In Chinese], the world “world” contains the meaning of “period” or time, and also “space”. And there are also two main parts to the world.

There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.

We are all included in these two main parts. One is the sentient world, which is comprised of all living beings. All living beings are part of the world. Living beings include all sentient beings. Everything that moves is part of this world. The other is the material world, such as the land that all things rely on. This is all included in the material world.
Living things are part of the sentient world. The things we use, the things we see with our eyes, mountains, rivers, land, houses and so on, this table and all the furnishings, are part of the material world. These things also arise and cease through formation, existence, decay and disappearance. The sentient world goes through birth, aging, illness and death. So, these two parts make up what we call the world.

Again, we must further understand what is in this world. The world contains the process of formation, existence, decay and disappearance, and it also [encompasses] time.With time, there are increasing and decreasing kalpas.

A kalpa is a very long period of time. In this long period of time, countless infinitesimal changes accumulate. [This happens] over one increasing and decreasing kalpa. Space is all things in the material world that form, exist, decay and disappear. This is all contained within the world.
No matter how long the world exists, this will keep happening. Though all the lands of this world have been suffering the imbalance of the four elements and experiencing many disasters and so on, all these human issues and changes are part of this world. So, the world encompasses times, space and interpersonal relationships, all things in the sentient world and material world. These are all part of the world.

It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is we call “the world”

So, we need to mindfully explore everything the encompassed by the world. Everyone, with a single teaching from the Buddha, we can penetrate and thoroughly understand all things in the world.
The Dharma is extremely profound and wondrous. So, we must put our hearts into comprehending it. Just this term, “the world,” alone, will take us a long time to explore. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140925 - 氣候危機 推己及物The Only True Solution to Mitigate Climate Change

氣候危機‧推己及物
The Only True Solution to Mitigate Climate Change

氣候危機趨嚴峻
惜水應如大生命
身雖有病心不病
推己及物護生靈

今年69歲的「劉勝德」師兄，投入慈濟二十多年，從早期(1998年)花蓮慈濟醫院病­歷室的志工，一直到後來(2009年)921大地震，都有他投入的身影，雖然後來罹患­「巴金森氏症」，手會時常抖動，但是依舊投入慈濟各項勤務。這一分為人群付出的力量，­也在馬來西亞，胎裡素的小孩，不受外在環境影響，單純的一念心，茹素也勸素。證嚴上人­在今天(9/25)志工早會開示：「這都是 人性本善 看到孩子覺性 本性 沒有受過汙染 智慧如財富很豐富 智慧道理 一點就通」。 

慈濟志工 與 劉泓震：「(你喜歡吃什麼？)吃香蕉還有葡萄。」 

喜愛蔬菜、水果的「劉泓震」，是胎裡素寶寶，現在已經四歲的他，發育一點都不輸給其他­人；而從小茹素長大的，還有六歲的「謝旅悅」，她除了自己茹素，還會向他人勸素。 

謝旅悅：「如果你愛媽媽，你也要愛動物的媽媽，如果你愛孩子，你也要愛動物的孩子，(­所以要怎樣愛牠們？)不要吃牠們。」 

發揮良能，為人群付出，今年69歲的「劉勝德」，早期投入花蓮慈濟醫院病歷志工，做慈­濟超過25年的他，雖然在2007年罹患「巴金森氏症」，但是依舊勤做復健，甚至投入­環保，以及香積志工。 

慈濟志工 劉勝德：「上人講，身體病了，心不要病，你還是要勇敢的走出來。」 

抖動的手，一點都不影響他做慈濟，甚至投入醫療志業，就是希望將自身的故事，鼓勵更多­的人。

【靜思妙蓮華】20140318 - 敬信無上尊 - 第263集 Respect and Believe the Supremely Honored One

20140318《靜思妙蓮華》敬信無上尊

⊙信根培道源，長養諸善根；聞法入心地，思法甚深妙，修法必敬信。
⊙「爾時，舍利弗欲重宣此義而說偈言」《法華經方便品第二》
⊙「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」《法華經方便品第二》
⊙法王無上尊：如來是諸法之王，已於諸法通達無礙，謂之自在。又心離煩惱之繫縛，通達無礙，謂於法自在，是故稱佛為法王。
⊙稱佛為人天中最尊最勝，故號無上尊。
⊙涅槃經二曰：「當念懃精進，頂禮無上尊。」

【證嚴上人開示】
「信根培道源，長養諸善根；聞法入心地，思法甚深妙，修法必敬信。」

信根培道源
長養諸善根
聞法入心地
思法甚深妙
修法必敬信

常常說「信為道源功德母」，我們一切的功德，無論是內心所修行，外面所行道，一切要從「信」開始。信根要深要廣，這就是我們的道源。一切的道理來源，就是從信根培養開始，所以信根能長養諸善根，使我們的道能更長更深，養育我們的道心。

我們聽法，聞法要入心。聽法若是不入心，法就像經過一支水管，清水從水管一流就過去了，源頭水若不再來，水管還是空的。聽法也是一樣，我們聽法若不入心，聽過也是空的。所以我們聞法要入心，用心聽法，法就能入心。聽了之後，我們還要『思』，好好地思考聽過的法。

〈開經偈〉：「無上甚深微妙法」。無上、甚深、微妙法，這是要讓我們好好內心去思考。法入心之後，我們將每一句話用心去思考，哪怕是很簡單，所看到的一花一草，無不都是它有內含著甚深微妙生物的道理存在。所以，用心啊！

幾天前，我們慈濟大學生物學系，有十幾位教授、老師來和我分享植物學。植物學中，哪怕是一棵樹，人體上所需要的元素都在這棵樹裡，這棵樹的名字稱為「辣木」。那就是在幾千年前，去探討它的原產地，從印度有這樣的樹，是人類神奇的樹木。

我們發現到這樣的樹對人體有益，海地是很貧困，從美國的慈濟人發現到這種樹，所以他們用心將這樹種移植到海地去，去海地開闢了辣木的園區。現在已經在收成了，提供給這些貧困、欠缺食物、欠缺營養的苦難人。美國的慈濟人回來報告，來跟我解說。後來才知道，原來花蓮也有，只是沒人知道要如何使用它，不知道它的價值。

辣木種植很容易，繁殖很容易，剪枝、插枝就能成長得很快。從它的葉、它的枝、它的根，整棵樹都有很充足的營養成分，有蛋白質，有維他命Ｂ、Ｃ等等，比較其他的食物都是較高。我就拜託我們大學的生物學系去研究、探討它，已經有成果了，在幾天前拿回來了。真的是很奇異的樹，造福人群，卻是無人知。

所以我們要聞法，這就是世間法。天地之間，萬物都是在人間有它的道理存在。所以我們在人間，我們生活在周圍無不是法，無不是道理的人、事、物中，我們卻都不知道。我們學佛，不只是要學常識，還要學智慧。
知道和認識稱為知識，我們還要轉識為智，轉知識為智慧。所以「思法」，除了聞法，還要思，好好很微細去思考它，思考這件東西其中最深奧的道理，所以「思法甚深妙」。

瞭解這個深的道理又如何呢？就要修，修法，身體力行。我們知道這棵樹是這麼奇異，有一群很貧困，很缺乏物質，很欠缺營養的人，我們要趕緊採取行動。所以，趕緊將這個東西移植到海地去，去告訴他們這個東西的道理、成分，對人類營養有幫助。讓他們能很相信，將這個東西種在那裡，用心顧。現在已經開始，人人的身體上就能吸收到它的營養。

這稱為「修」，修就是採取行動。知道這個東西，知道這樣的人生所需要，所以我們要身體力行去動作。這個動作，我們必定心懷敬信。我們要很恭敬，恭敬天地之間有這樣自然的物質，能營養人生的生命，我們還要進一步去探究，慧命要好好再增長。

《法華經》這段時間，不就是要我們提升這一念恭敬的信心嗎？前面我們說過了，佛陀他開頭一直讚歎一乘妙法。說到大家開始仰慕大乘之法了，卻是佛陀又是轉個方法，「止！止！不須復說。」但是，舍利弗鍥而不捨。
這就是舍利弗能與佛陀很契機，瞭解佛陀一定要暢演他的本懷。但是，他的本懷還未暢演，還沒有很歡喜地完全說出來之前就說止，這不是佛的本意。這是舍利弗的智慧，瞭解佛的本意，這一大事因緣，必定要暢說，盡心全都說出去。

所以，前面佛陀止，舍利弗就求。那就是說：「世尊，唯願說之，唯願說之。所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說則能敬信」。

舍利弗用這一段非常清楚地表達，不僅是在那個場面上的那些人而已，還有未來世很多很多的眾生都需要。現在請佛陀安心，這些人已經在過去生中與佛有很深的因緣，曾親近過很多佛，在很多佛的道場培養了很深的信根，信根很猛利，這些人應該全都是智慧明瞭，絕對相信。

佛陀，您若能將法說出來，大家絕對有辦法接受。佛陀不必考慮少數的人，還不能接受的人。請佛陀您放心，大多數的人已經有很深的因緣，聽佛所說一定會敬信。所以，敬信是非常重要。

下面，舍利弗開始繼續又說。因為下面這段文，是舍利弗前面所說的話，再重複用偈文再頌說。所以：「爾時，舍利弗欲重宣此義而說偈言」。

爾時
舍利弗欲重宣此義
而說偈言
《法華經方便品第二》

意思就是說，這段文很重要，所以集經的人，編輯經典的人，他就會再將這段文再重複一次來敘述，用偈文來說。所說的「法王無上尊，唯說願勿慮。是會無量眾，有能敬信者。」

法王無上尊
唯說願勿慮
是會無量眾
有能敬信者
《法華經方便品第二》

法王無上尊。「法王」就是如來的名號，因為如來是諸法之王。佛陀已經是在諸法通達無礙，所以稱為法王，諸法之王。

法王無上尊
如來是諸法之王
已於諸法通達無礙
謂之自在
又心離煩惱之繫縛
通達無礙
謂於法自在
是故稱佛為法王。

無論是什麼樣的道理，在佛看來，他就一眼透徹一物的道理，或者是一眼透徹一物含藏著無限量的真理。這是佛陀的智慧。
從他覺悟的那一剎那間，宇宙間沒有一件東西、一種道理他不透徹。所以稱為「法王」，是諸法之王，是諸法通達無礙而自在。所以，佛陀他能在任何一個環境中，任何一位眾生的煩惱，他都有辦法一一分析，讓每一位眾生聞法心開意解。這就是說法自在。

因為他通達諸法，所以能說一切法自在，這稱為法王。尤其是心，佛陀已經脫離了一切的煩惱，一切煩惱的繫縛、束縛全都解脫了，所以他能通達無礙。

我們人只知其一，不知其二。我們人都差不多是知道一件，就是一件而已。其實，佛陀能同時透徹萬理。那是因為他的心，大圓的鏡已經很明亮了，只要這面鏡子現前，外面所有山河大地一切萬物，無不都是現在鏡子裡；將物移開，這面鏡子還是清澈無染。這稱為佛的智慧，這稱為佛已經全都離開了煩惱，沒有煩惱束縛他，沒有繫縛著煩惱，所以他才能通達無礙，於法自在。

所有的法，對佛陀而言絕對沒有一點點疑問，沒有一點點能迷惑佛陀。所以佛陀就是非常的透徹，所以稱為法王，於法自在。
所以「法王無上尊」，無上尊就是稱佛，佛為人中最尊最勝，所以稱為「無上尊」。

稱佛為人天中
最尊最勝
故號無上尊

佛陀的名稱，他能稱為「法王」，也能稱為「世尊」，也能稱為「無上尊」，是在人天中最尊最勝，所以稱為無上尊。這是對佛的恭敬。

涅槃經二曰：
當念懃精進
頂禮無上尊

在《涅槃經》裡這樣說：「當念懃精進，頂禮無上尊。」這就是在《涅槃經》，也是在提倡我們人人對佛一定要很敬信。佛乃是人天中至高無上，稱為無上尊，所以「法王無上尊」。

這段就是舍利弗能很瞭解佛陀的心意，向佛陀來求法。所以「法王無上尊，唯說願勿慮，是會無量眾，有能敬信者。」大家全都能敬信，所以佛陀安心，請暢演您的本懷。這是舍利弗的用心。


我們聽法一定人人要用心，信根就是我們的道源功德母，所以我們要聞、思、修。聞法要入心，思法要甚深，修法要敬信。聞思修才能培養出我們深廣的信心。所以大家時時要多用心。

Explanations by Master Cheng-Yan
Subject: Respect and Believe the Supremely Honored One (敬信無上尊)
Date: March. 18. 2014

“The Root of Faith fosters the source of the Way and constantly nurture all roots of goodness. When the Dharma we listen to enters our minds, we contemplate its extreme wondrousness. To practice the Dharma, we must have respect and faith.”

We always say, “Faith is the source of the Way, the mother of merits.” All of our virtues and merits, whether created through internal spiritual cultivation or external practice, must begin with “faith”. The Root of Faith must be deep and extensive; it is the source of the Way. Our [belief in] principles arises when we develop the Root of Faith. Therefore, the Root of Faith can nurture all roots of goodness, enabling us to walk longer on the path and learn more deeply. It also fosters our spiritual aspirations.
When we listen to the Dharma, we must take it into our minds. If we fail to do so, the Dharma simply flows through us, like water passing through a water pipe. When the water no longer flows from the source, the water pipe becomes empty. Listening to the Dharma is the same. If we do not take the Dharma to heart, we will gain nothing from listening to it. This is why we must take it to heart. When we listen to the Dharma mindfully, we can take it into our minds.
After listening to it, we also must contemplate it; we must thoroughly contemplate what we have heard. The Sutra Opening Verse [speaks of] “the unsurpassed, extremely profound, subtle and wondrous Dharma.” Such unsurpassed, profound, wondrous Dharma is something we must thoroughly contemplate. After we take the Dharma into our minds, we must thoroughly and mindfully contemplate every single sentence. Even simple objects, every flower and blade of grass we see, [cam teach us] extremely profound, subtle and wondrous principles about life. Therefore, we must be mindful.
A few day ago, several professors and instructors from the Biology Department of Tzu Chi University came to share their botanical knowledge with me. In botany, even one tree can be of [great benefit]. All the elements required by the human body are contained in this one tree. It is called a Moringa tree. It has existed for thousands of years and originated from India. It is a miraculous tree for humans.
So, we discovered that this kind of tree is beneficial for our physical health. Haiti is very impoverished so when Tzu Chi volunteers from the United States found out about this tree, they mindfully introduced this tree to Haiti and established Moringa tree farms.
They mindfully introduced this tree to Haiti and established Maringa tree farms.
Now when they are harvested, they are provided to poor and suffering people who lack food and are malnourished.
Tzu Chi volunteers from the United States came back here and reported that actually, Hyaline also has this kind of tree.But, nobody knew about its uses and value.It is easily cultivated and fast-growing.Through cutting and grafting, they can grow very quickly.
Its every part, from its leaves, branches to its roots, is replete with abundant nutrients.
In terms of protein, vitamins B, C and others, it contains higher amounts of it than other food.
We asked the university’s Biology Department to research and analyze this tree.We obtained the findings a few days ago.This is truly a fantastic tree; it [has the potential] to benefit humankind, but few really knew about it.Therefore, we must listen to the Dharma.This is an example of worldly Dharma.
In the universe, all things have a principle behind their existence in this world.So, living in this world, the Dharma is in everything around us, and the principles are in all people, matters and object.However, we do not recognize them.
As we hear the Buddha’s Way, we must learn not only knowledge, but also wisdom.
Knowing and recognizing something gives us knowledge.We then need to turn our knowledge into wisdom.Therefore, we contemplate the Dharma.Aside from listening to it, we must also contemplate it in detail.We must contemplate its most wondrously profound principles.Thus, “we contemplate its extreme wondrousness”.And once we understand these profound principles?We must then practice the Dharma and put the teachings into action.
We now know that the Maringa tree is fantastic.Those who live in poverty, and lack resources and nutrition [may find this useful].So, we quickly took action to transplant these trees to Haiti.We told them about its nutritional value and how it is very beneficial to humans.They have a lot of faith in us, so they planted these trees and took great care of them.So now, everyone’s bodies can physically absorb these nutrients.This is a form practice.
Practice means to take action.So, when we knew that this [tree] could meet people’s needs, we put our knowledge into action.As we take this action, we must feel a sense of respect and faith. We must feel great respect that there are such natural resources in the world that can nurture the human body.Then, we must take the next stop of helping them grow their wisdom-life as well.Wasn’t this section from the Lotus Sutra meant to elevate our sense of respect and faith?
As we have mentioned previously, the Buddha began [the Lotus Sutra] by continuously praising the One Vehicle Dharma until everyone started to admire the Great Vehicle.
But then He switched to another method and said, “Stop, stop, there is no need to speak further.”But then He switched to another method and said, “Stop, stop, there is no need speak further”. But Sariputra relentlessly persisted. This was because Sariputra and the Buddha were very much in sync. He knew that the Buddha had to freely express His original [teachings].
But He had not yet given these teachings. Stopping before He had happily given the complete teachings was not the Buddha’s intention. So, Sariputra had the wisdom to understand the Buddha’s original intention, and that, for the sake of His one great cause, He must fully and thoroughly give these teachings.

Therefore, when the Buddha stopped, Sariputra made his request again. He said,
“World-Honored One, I only pray that you will speak it, I only pray that you will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings.”

Therefore, Sariputra’s words clearly expressed that [the teachings] were not just for the people at that assembly, but the countless people in future generations. He also assured the Buddha that these people, in their past lives, had already formed deep karmic connections with Him.

“They had seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

They had drawn near many Buddhas and followed these Buddhas in spiritual practice to nurture a very deep Root of Faith and develop very sharp capabilities. They had very resolute faith. These people must have had clear wisdom. So, he told the Buddha that if He gave teachings, people could definitely accept it. Thus, He did not need to worry about the small number of people who still could not accept it. He assured the Buddha that the majority of the people had already developed deep karmic connections, so they would respect and believe in the Dharma.
Therefore, respect and faith are very important. Sariputra then continued speaking. The following passage describes how Sariputra repeated in verse what he had already said.

So, “At that time, Sariputra, wishing to restate this meaning, spoke the following verses.”

This shows the importance of this passage. That was why the people who compiled this sutra presented this text one more time in verse form.

“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

Dharma-king, Supremely Honored One, Dharma-king is an epithet of the Tathagata because He is the king of all Dharma. The Buddha had already thoroughly understood all Dharma without impediments. Therefore, He is called the Dharma-king, the king of all Dharma.

“Dharma-king, Supremely Honored One. The Buddha is the king of all Dharma because He thoroughly understood it without impediments. This is great freedom. He also transcended the entanglements of afflictions and thoroughly understood them without impediments. This is the freedom attained through the Dharma. Therefore, the Buddha is called Dharma-king.”

Regardless of the type of principle, the Buddha can penetrate it with a single glance. With one look, He sees how each thing contains endless true principles. The Buddha has this wisdom.From the moment He attained enlightenment, there was nothing in the universe no principle, that He could not penetrate. Therefore, He is called the Dharma-king, the king of all Dharma. Because He can thoroughly understand all phenomena without impediments, He has freedom. So, the Buddha can analyze and resolve the afflictions of any sentient being in any environment, one by one.
So, when each of them listen to teachings, they can become open and understanding. Thus, He expounds the Dharma with ease. Because He thoroughly understands all Dharma, He can give all teachings with ease. Thus, He is the Dharma-king.
In particular, in His mind, the Buddha and already transcended all afflictions all these entanglements and bonds. He was fully liberated from them. Therefore, He could thoroughly understand [everything] without impediments .
We humans only understand one aspect of something, but no more than that. Most of us pretty much only known one aspect of something. But, the Buddha can understand all at once. This is because the great perfect mirror in His mind is already very illuminating. As long as this mirror manifests, all things in the world will appear in this mirror. When the object is removed, this mirror will still remain pure and undefiled.
This is the Buddha’s wisdom. This is how the Buddha has already transcended all afflictions. Without afflictions to entangle and bind Him, He is able to have through and unimpeded understanding and freedom through the Dharma. The Buddha does not have even a trace of doubt about any Dharma.
Nothing can delude or confuse Him. So, His understanding is very though. Therefore, He is the Dharma-king, as He attained freedom though the Dharma. So, He is “the Dharma-king, Supremely Honored One.” Supremely Honored One is a title that show how the Buddha is the most honored and supreme among humans [and heavenly beings.] The Buddha can be called Dharma-king, the World-Honored One or the Supremely Honored One.

He is the most honored and supreme among humans and heavenly beings. Thus He is called Supremely Honored One as a sign of respect. The Nirvana Sutra states that, “One must be sincere and diligent and prostrate to the Supremely Honored One.”

The Nirvana Sutra encourages every one of us to respect and have faith in the Buddha.
The Buddha is unsurpassed among humans and heavenly beings; thus He is the Supremely Honored One Hence, “Dharma-king, Supremely Honored One.” This section demonstrates how Sariputra really understood the Buddha’s mindset when he requested the teachings.
So, “Dharma-king, Supremely Honored One.” “I pray You speak without worries.” “For, within this limitless assembly are those who can have respect and faith.”Because everyone could respect and believe it, He asked the Buddha to feel at peace and freely proclaim. His original intent.This showed Sariputra’s mindfulness When we listen to teachings, we must be mindful.
The Root of Faith is the source of the Way and mother of merits. Thus, we must listen, contemplate and practice. The Dharma we hear must enter our hearts and we must contemplate it in great detail. Then we need to practice the teachings with respect and faith.
Therefore, through listening, contemplating and practicing, we can nurture deep and extensive faith. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140924 - 自覺覺他修福慧 Seizing Time to Give

自覺覺他修福慧
Seizing Time to Give

慈善救災齊動員
軍民合作喜無間
環保齋戒心清淨
福慧雙修護人群

慈濟基金會這兩年在印尼雅加達「紀鄰精村」挹注扶困計畫，發放大米，使貧窮百姓能減輕­一些生活負擔。而去年海燕颱風重創菲律賓，十個多月來，慈濟志工的關懷沒有間斷，組裝­簡易屋和簡易教室，讓災民能夠安身安心，發起以工代賑，讓居民靠自己的力量重建家園，­並製作堅固又環保的水泥地磚。證嚴上人在今天志工早會開示：「以工代賑，還要教育他們­如何保護大地不受汙染，假如十年後，房屋要拆要換成永久屋的時候，也不會產生建築垃圾­，這都是慈濟人的智慧」。

住在印尼雅加達「紀鄰精村」的單親媽媽佳欣，靠著為人洗衣服，每個月一千元新台幣的收­入，撫養兩個孩子。為減輕窮困居民的負擔，慈濟這兩年在當地提供物資，軍警人員和志工­，也協助發放大米。

將建材送到菲律賓，預計搭建四千間簡易屋，自從去年海燕風災以來，慈濟人的付出不間斷­，還發起以工代賑，讓居民自製地磚，用竹片取代水泥磚裡的鐵絲，不但堅固還很環保。

做環保，護地球，台南一位做了二十多年環保的盧李綢阿嬤，終於有機會回到精舍拜見上人­，圓滿她的心願。多年來李綢阿嬤把握分秒，清淨大地，是名符其實的人間菩薩。

【靜思妙蓮華】20140317 - 聞法起信樂 - 第262集 Faith and Joy Arise from Listening to the Dharma

20140317《靜思妙蓮華》聞法起信樂

⊙「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」《法華經方便品第二》
⊙「舍利弗重白佛言：世尊，唯願說之，唯願說之。所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信。」《法華經方便品第二》
⊙日光不為無目者而隱，佛法豈為癡盲者而默。

【證嚴上人開示】
時日過得很快，時間必定要用心，好好把握，用了它，時時佛法就是用於我們的生活。若不用心，時間也是一樣過，佛法就是停留在那裡。所以，我們要時時警惕，時時用心。

我們前面已經在經文中，我們就已能夠體會，《法華經》，是佛陀內心所保護著，唯一要向眾生宣說的教法，那就是一乘法。沒有什麼三乘。三乘法，是因為眾生的根機，不整齊，多數的人，能夠瞭解到無常的道理，知道六道輪迴是苦，但是對自己也能成佛，這個信心還不很夠。所以佛陀就是用小乘、中乘，其實他的內心所懷、護著的，那就是一乘大法。

從《法華經》法會成就開始，不只是人間的四眾弟子，就是天與人、十方菩薩，全都聚會於靈鷲山。佛陀今天所要說的，是過去所還未說過的，是甚深無量微妙大法。大家開始很想要聽了，卻是佛陀就是開始說：「此法，實在不是普通人，可以(信)受，此法可能還是不要說比較好。」

不過，舍利弗開始，就代替大家來請佛。但是，佛陀向著舍利弗說：「止！止！」好了，到此為止，不要再說。此法雖然是，真正甚深微妙的大法，恐怕現在這些人還無法接受，還是不要說好了。

舍利弗的智慧，他就是鍥而不捨，請佛一定要說。佛陀就是一直：「止！止！不須復說。若說是事，一切世間諸天及人必當驚疑。」

爾時佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑
舍利弗重白佛言：
世尊
唯願說之
唯願說之
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》

這是舍利弗代替大家要來請佛，非常懇切請佛來說。因為，佛陀擔心大家無法接受，接受，聽到後，可能心不是起懷疑，就是起毀謗，這種驚疑的心態。

但是舍利弗還是向佛說：「這裡這麼多人，所以敬信的人比較多，假如不能相信的人數，應該是很少。」所以舍利弗，他說：「唯願說之，唯願說之」，為什麼我一再來懇請佛陀說法，因為這大會之上，還有很多，「無數百千萬阿僧祇眾生」，這就是表示人很多，多數都是相信佛所說的法。

因為這些人，這麼多，無量數阿僧祇，這麼多的眾生。其實舍利弗的含意，不只是指當場法會上的人，舍利弗更是為未來，就是現在的我們——未來的眾生在請法。

佛陀二千多年前那時候說，能夠延續到，未來、未來無量數劫，長時間的眾生所需要的。所以舍利弗說，「無量阿僧祇眾生，曾見諸佛」，這些眾生從過去生，不斷地在親近諸佛，有時候是與釋迦佛，修行的時代同世，同世修行，所以叫做「曾見諸佛」。

這些人過去也聽過了諸佛說法，也與釋迦佛未成佛前，結過很深的緣，所以這些人應該「諸根猛利」。同樣都有在聽法，雖然人人還未到達成佛的境界，還未能找出內心的清淨本性，不過有此因緣，不斷地聞法。直至現在佛成佛了，靈山會上，大家來聚會，這些人應該都是「諸根猛利」，智慧很清楚了，所以「智慧明瞭」。

「聞佛所說」，現在聽佛，能直接說出了佛陀內心，所保護的一乘甚深之法，相信他們大家聽，應該也都能恭敬、相信。這是舍利弗向佛陀懇請，代替大家來說情。很貼佛陀的心。

假使佛陀若說：好了，不必再說了，如此這個大會不就散了？這不是佛陀的本意。不過佛陀他來人間，就是為一大事(因緣)，就是為講此部經而來人間，為了要教菩薩法，所以他才開三乘權教方便法。為何因緣成熟了，在此時佛陀不斷地讚歎，法的微妙，等到大家已經提起了很想聽，反而此時佛陀說要停止？倘若這樣就停止，這就不是暢佛本懷了。

佛陀他對舍利弗很信任，舍利弗最瞭解佛陀的心意，所以佛陀稱舍利弗是智慧第一。所說的智慧第一，是舍利弗最能體會，佛陀之意。這個話是否要說到此停止？或者是後面還有，最重要的事情還未暢說？這唯有舍利弗能瞭解。舍利弗就是瞭解才會代替大家，一再一再地請法。佛陀也很相信，舍利弗請法是鍥而不捨，所以他很相信，佛陀才會「止！止！」，三次不斷地三請、三止。這就是師徒心的默契，非常貼心。

所以說，「日光不為無目者而隱，佛法豈為癡盲者而默。」

日光
不為無目者而隱
佛法
豈為癡盲者而默

不能如此。因為這麼多人，就是佛陀一大事因緣就是要傳此法，一乘大法。佛陀絕對不會為了在座，還有少數人，不敬信一乘大法的人，這樣就真的不說，就停下來，不可能。

所以說，「日光不為無目者而隱」。太陽出來了，不會因為他眼睛看不見，太陽就不出來，絕對不會如此。佛陀也不會為了少數人不了解，不敬信大法，他就停止法而不說。所以說，「佛法豈為癡盲者而默」。佛法也不能因為少數人愚癡，他無法去瞭解、體會佛陀的心意大法，這樣就不說，也不可能。所以，這就是佛陀繼續下去，還是要說的法。

這是前面佛與舍利弗的對答。看到這段文，會很羨慕佛陀他的身邊，有如此貼心的弟子，那麼瞭解佛陀心意的舍利弗。否則，世間如此複雜，凡事都如此求而得，如此不是太過草率嗎？所以，應該要讓他知道，此法是很寶貴，人人若想聽法，心理就要有準備，準備出這分的信，那分的信心一定要有。這「信」是很重要。

在佛陀時代，有一位叫做真珠鬘。這位真珠鬘是出生於，一位很有錢的長者的家庭，她出生時很奇怪，就是額頭上好像一顆珍珠，會發亮的珍珠。更加奇怪的，自從這個女孩子出生後，家庭的珠寶自然湧出。

父母很疼惜這女兒，長得乖巧、聰明、伶俐，又很漂亮，又很善良。若是看到貧困之人，她就將她的珠寶，不斷不斷地布施給貧困之人。

到了十七、八歲時，另外一位長者家庭，還有一位非常英俊的，青少年兒子，也是學問很好，同樣很善良。就這樣，這兩個家庭就結為親家。

這對年輕的夫妻有共同的心願，那就是信仰佛法，同時樂善好施。二個人相約著，保持乾淨的身與心，身心清淨找機會出家。

這二個家庭，也是信仰佛法的家庭，所以歡喜成就這對年輕的夫妻，同時到佛前去皈依，同時發願出家，二個人都剃度了。大家看了很羨慕，怎麼能有這麼好的人生呢？出生在富有的家庭，修行是如此順利，隨心所欲。大家感覺這因緣是如何呢？佛陀開始就說出了這個因緣。

就是說在過去，在賢劫的時代，有一尊佛叫做迦葉佛。迦葉佛到波羅奈國時，在波羅奈國有一位年輕人，(名叫阿沙羅)，他不是很有錢，卻是他很信仰佛法。他拜見了迦葉佛時，看到迦葉佛的莊嚴，瞭解迦葉佛佛法的微妙，他覺得，一個人聽到、少數人聽到很可惜，發一個願要舉行一個，「無遮法會」，意思就是說，想要讓更多人來接觸佛法。所以他就要去勸募，募很多人的心，募很多人來信仰，同時，那就是讓大家，共同來出錢，來舉辦這麼大的「無遮大會」。

「無遮大會」，就是說請佛來受供養，同時佛陀向無數大眾來說法。當他在勸募人人，成就「無遮大會」時，有一位婦女聽到了，內心就起了信樂，很相信迦葉佛的法微妙，而且也隨喜。她在外面，在印度人，有錢人，裝飾要用珍珠披在她的額頭上，她隨手將額頭上的這顆珍珠，取下來，價值很高，就讓這位阿沙羅。這阿沙羅拿到這顆珍珠，就趕緊去辦「無遮大會」。

女人回到家中，先生看到，「妳額頭上那顆珍珠呢？」她就將在街上聽到、看到，歡喜、隨喜將這顆珍珠捐出去。這位婦女的先生聽到，很歡喜，不只是沒有責罵她，同時讚歎她、隨喜她，同時也發願：「有這樣的佛出現於人間，我很願意去聽佛說法，甚至我要發願，生生世世能聽聞佛法，因緣成熟能夠隨佛出家。」二個人都同時，尚未聽到佛法就已信仰佛法，所以二人同時發這樣的願。

所以說來，信，信法是如此豐富的因緣。這對夫妻在迦葉佛的時代，一直到現在釋迦佛這個時代，已經因緣成熟。這對年輕的夫妻是賢劫以前，迦葉佛時代那對夫妻。

總而言之，這種隨喜也是功德，這種要擴大人人能來瞭解佛法，這也是一種修行難得的功德。總之，我們學佛、聽法，必定要時時起歡喜心、信仰心，而且要相信佛陀所說法。一切就是要多用心。

Explanations by Master Cheng-Yan
Subject: Faith and Joy Arise from Listening to the Dharma (聞法起信樂)
Date: March. 13. 2014

Time passes very quickly. We must mindfully seize every moment. At all times, we must apply the Dharma to our daily living. If we are not mindful, time still passes while [our cultivation of] the Dharma stalls. So, we must always be vigilant and always be mindful.
Previously, through the sutra text, we have already realized that the Lotus Sutra contains the teachings the Buddha had guarded in His heart. The only teaching He really wanted to preach to sentient beings was the One Vehicle Dharma, not the Three Vehicle teachings. [They were only taught] because the capabilities of sentient beings varied. Most people could comprehend the principle of impermanence and recognize that cyclic existence in the Six Realms is suffering, but they were not fully confident that they could also attain Buddhahood. So, He taught the Small and Middle Vehicles when in fact, what He intended to teach and had been guarding was the great Dharma of the One Vehicle. From beginning of the Lotus Dharma-assembly, not only were there the human disciples of the fourfold assembly, heavenly beings and Bodhisattvas of the ten directions also gathered at Vulture Peak.
The teaching the Buddha was about to give had not been taught in the past and was extremely profound, subtle and wondrous. So, they wanted to hear it. But then the Buddha said, “This Dharma is not something ordinary people can [faithfully] accept.
So, this Dharma may be better left unsaid.” However, Sariputra started to request the teaching on behalf of everyone. But the Buddha told Sariputra “Stop, stop”. He wanted to stop there and not say anything else. Although this Dharma was truly profound, subtle and wondrous, He was afraid that these people were still not ready to accept it. So, He felt it was better to not speak. In his wisdom, Sariputra relentlessly persisted. So, he strongly urged the Buddha to preach it.

The Buddha kept saying, “Stop, stop, there is no need to speak further. If this matter was spoken of, heavenly beings and humans in all worlds would be shocked and begin to doubt.” Sariputra again addressed the Buddha by saying, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings who have, in the past, seen all Buddhas. Their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

Thus Sariputra sincerely made this request on behalf of everyone, because the Buddha was worried that they would not accept it, and after hearing it, might give rise to suspicion and slander it out of shock and doubt.But Sariputra then told the Buddha that most people there had respect and faith.Those who could not believe it were probably very few.Thus, Sariputra said, “I only pray that you will speak it.”
He continued to sincerely ask the Buddha to teach because at this assembly, there were still countless, “hundreds of thousands of millions of billions of asankya sentient beings” who had faith in His teachings.When he said there were countless people, asankya sentient beings, Sariputra was not just referring to people at the Dharma-assembly.He was requesting the Dharma on our behalf, for the sake of sentient beings in the future.The Buddha gave teachings over 2000 years ago that would last infinite kalpaks into the future.Sentient beings will need them for a long time.
So, Sariputra mentioned, “Countless, asankya sentient beings who have, in the past, seen all Buddhas.”These sentient beings, in their past lives, continuously drew near all Buddhas.Sometimes, they were born in an era when Sakyamuni Buddha engaged in spiritual practice and practiced by His side.So, “in the past, [they had] seen all Buddhas”.
These people, in the past, had heard all Buddhas give teachings, and before Sakyamuni Buddha attained enlightenment, had formed deep karmic affinities with Him.
So, they were likely to “have sharp capabilities” because they had been listening to the teachings.Although they had not attained.Buddhahood and were still unable to find their pure intrinsic nature, they had the karmic condition to condition to continuously listen to teachings.Then, when the Buddha attained enlightenment, they all assembled at Vulture Peak.These people had “sharp capabilities,” and very clear wisdom, so “there wisdom is clear”.“As they listen to what the Buddha says,” refers to how they were now listening to the Buddha directly teaches the extremely profound One Vehicle Dharma that He had been guarding in His heart.[Sariputra] believed that when they listen to it, they will feel respect and faith.
So Sariputra made this sincere request on everyone’s behalf for the Buddha to teach.
Sariputra knew the Buddha very well and knew that when the Buddha said, “I do not need to speak further,”.He did not intend to disperse the assembly.The Buddha came to this world for one great cause, to give the [Lotus] teachings, to teach the Bodhisattvas-path.So, He established the provisional teachings and skillful means of the Three Vehicles.Now the karmic conditions had ripened, so the Buddha continuously praised the subtle and wondrous Dharma the subtle and wondrous Dharma.
After everyone said they wanted to listen, the Buddha said He wanted to stop instead.
But if He stooped now, He would not have carried out His original intent.The Buddha trusted Sariputra very much and Sariputra understood the Buddha best.So, the Buddha said Sariputra was foremost in wisdom.
This meant that Sariputra was best at comprehending the Budhda’s intent.Whether He really meant He would stop now or would continue to give the most important teaching that He had not yet freely expressed was something only Sariputra knew.Because he understood the Buddha, he then repeatedly requested teachings on people’s behalf. The Buddha also trusted that Sariputra would relentlessly persist in requesting teachings. That was why He said, “Stop, stop”. Three times Sariputra asked and three times He refused. The minds of teacher and student were in sync,

so Sariputra said, “Sunlight does not conceal itself because of those without sight”. Buddha-Dharma certainly should not be silenced because of the ignorant”.

It cannot be this way. The Buddha’s one great cause was to transmit the One Vehicle Dharma to many people. The Buddha would never, because of a few people who did not believe in the One Vehicle Dharma, really stop without giving that teaching. That was not possible. So Sariputra said, “Sunlight does not conceal itself because of those without sight. The sun [always] comes out. It does not stop rising because of people who cannot see it, absolutely not. So, the Buddha would not, because a few people lacked understanding, faith and respect for the great Dharma, stop giving teachings. Thus, Sariputra said, “Buddha-Dharma certainly should not be silenced because of the ignorant”.
The Buddha-Dharma also should not be left unsaid because a few people were foolish and could not comprehend what the Buddha intended to teach. That was not possible. So, the Buddha would continue to give teachings. This was the dialogue between the Buddha and Sariputra. When I read this passage, I really admire that the Buddha had disciples who really understood Him, that Sariputra knew His intentions so well. Otherwise, in this complicated world, if He gave them whatever they asked for, wouldn’t they take things for granted? So, He wanted to help them realize that this Dharma is very valuable. If they wanted to listen to this teaching, they must be mentally prepared; they must foster faith. Having faith is very important.
During the Buddha’s lifetime, there was a woman named Pearl Garland. She was born into the family of a very rich elder. When she was born, she looked unusual because on her forehead, there appeared to be a radiant pearl. Even stranger, after this girl was born, jewels naturally appeared in her home. Her parents loved her very much. She was intelligent, witty and well-behaved, and also very beautiful and kind-hearted.
Whenever she saw poor people, she gave jewels to them. When she was 17 or 18, [she was engaged] to the son of another elder. He was a very handsome young man. He was also very well-educated and kind-hearted. Thus, the two families became joined by marriage. This young couple had a common wish, to follow the Buddha-Dharma, do good deeds and practice giving. They had a mutual agreement, to remain pure in body and mind and find an opportunity to become monastics. These two families were devout Buddhists, so they joyfully gave their permission. The two of them took refuge with the Buddha and then took the vows to become monastics.
When their heads were shaved, people around them were very envious. How could they be so fortunate? They were born to wealthy families, and their spiritual practice was smooth and progressed as they desired. They wondered about the karmic conditions behind this.
The Buddha then explained their causes and conditions. In the past, during the Bhadra-kalpa, there was a Buddha named Kasyapa. When Kasyapa went to the kingdom of Varanasi, there was a young man who was not very wealthy but devoutly upheld the Buddha-Dharma. When he paid a visit to Kasyapa Buddha and saw His magnificent presence, and grasped the subtlety and wonder of His teachings. He thought that it would be a pity if only one or a few people heard such teachings.
So, he aspired to hold “a Dharma-assembly that is open to all.” He wanted to do this to help more people encounter the Buddha-Dharma. So, he went to solicit donations to attract people and inspire their belief. At the same time, this gave everyone a chance to collectively fund and hold this grand “Dharma-assembly that is open to all.”
At a “Dharma-assembly that is open to all,” people would invite Buddha to receive offerings, and He would preach the Dharma to the masses. While he was asking people to help make this Dharma-assembly a reality, a woman heard about it and felt faith and joy. She really believed that Kasyapa Buddha’s teachings were subtle and wondrous and also took joy in them.
Wherever she left the house, like other wealthy Indians, she would adorn her forehead with a pearl. So, she took this pearl off her forehead. This pearl was highly valued, and she gave it to the young man, Asara. When h received the pearl, he quickly used it to fund the “Dharma-assembly that is open to all.”
When the woman returned home, her husband looked at her and asked, “Where is the pearl on your forehead?” She then told him what she saw and heard and how she joyfully donated her pearl. When her husband heard about this, he was very happy. Not only did he not scold her, he praised her, took joy in her action and made his own vows. “If a Buddha like this has appeared in the world, I am very willing to listen to His teachings. I will even vow to listen to the Dharma lifetime after lifetime. When karmic conditions are mature, I want to follow Him and become a monastic.” Both of them already believed in the Dharma before they heard it, so they both made the same vow. Therefore, their faith in the Dharma came from wonderful cause and conditions that extended from Kasyapa Buddha’s era to Sayamuni Buddha’s era, when their karmic conditions matured. This young couple now was the young couple from Kasyapa Buddha’s era young couple from Kasyapa Buddha’s era.
In summary, taking joy can also create merits and virtues. Giving more people the chance to learn the Buddha Dharma is also a rarely-attained merit for spiritual practitioners. So, as we learn the Buddha’s Way and listen to the Dharma, we must always give rise to joy and faith and believe in His teachings. In all things, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140923 - 傳承工法庇災黎

傳承工法庇災黎
Bringing Love to People in Need and Spreading Wholesome Values

常懷感恩祈世安
傳承工法庇災黎
賑濟米糧導向善
以法度人弘孝道

新加坡慈青9/20、21公演《父母恩重難報經》音樂手語劇。透過讀書會，深入經文，­不只改變自身，也希望讓更多民眾，了解「行孝行善不能等」。同樣看見善的循環，慈濟在­越南平陽省發放助學金，學生帶著竹筒回饋，還有曾經受助的學生一起投入志工。證嚴上人­在今天(9/23)的志工早會開示，看見孩子懂得如何回饋，培養出感恩的心，人人本具­本覺，佛法也讓孩子懂得自我反省懺悔，讓心靈淨化。

慈濟在越南平陽省發放助學金，邁入第六年，幫助經濟困頓的學生，上學路不中斷。孩子們­帶來存滿的竹筒，發心回饋，更有曾經受助的學生，投入志工行列付出，愛的種子萌芽茁壯­。

行孝行善要及時，新加坡慈青舉辦兩天三場的「浩瀚父母恩」音樂手語劇。8個多月的籌備­，團隊135人，過程中法入心，深刻感受到父母恩德，自省懺悔，希望透過演繹，喚醒大­眾實踐孝道。

感動化為行動，會場外的孝親區，透過明信片、藉著奉茶，讓民眾對父母訴說深藏內心的話­，回報親恩，將佛法實踐生活中。

【靜思妙蓮華】20140314 - 好樂佛法轉小趣大 - 第261集 Turn From the Small Toward the Great (好樂佛法轉小趣大)

20140314《靜思妙蓮華》好樂佛法轉小趣大

⊙「如來智慧海，深廣無疆際；二乘非所測，唯佛獨明了。」
⊙「舍利弗重白佛言：世尊，唯願說之，唯願說之。所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說則能敬信。」《法華經方便品第二》
⊙智慧明瞭：謂人聽聞佛經，廣解其義，開發本有利根智慧。示信受堪任，照徹無礙。
⊙「爾時，舍利弗欲重宣此義，而說偈言」《法華經方便品第二》
⊙「法王無上尊，唯說願勿慮，是會無量眾，有能敬信者。」《法華經方便品第二》
⊙法王無上尊：如來是諸法之王，已於諸法得自在，是故稱佛為法王。
⊙唯說願勿慮：舍利弗言，會眾利根智慧，正表堪能聞法信受之意。
⊙又已證小乘果者，自悔未從大乘法修入，而今有轉小趣大之意。

【證嚴上人開示】
「如來智慧海，深廣無疆際；二乘非所測，唯佛獨明了。」

如來智慧海
深廣無疆際
二乘非所測
唯佛獨明了

各位，我們瞭解佛陀的智慧如海，佛的內心所含藏著的法是比大海更廣又更深，深廣是無邊際。二乘，就是聲聞和緣覺，這小乘哪有辦法去測量佛的智慧呢？所以「二乘非所測」，沒辦法。所以「唯佛獨明了」，智慧，佛陀的心智，唯有佛自明了，其他的人無法體會。

最重要的，佛陀是要我們人人能夠發現自我如來智性，所以他就要用很多教法來應機。這分心念已經保護在內心很久了，隱藏著，一直希望能將這個寶藏打開，讓大家看得到，看透佛的心，恨不得他的心讓眾人都看得到。

在法華會上所有的人人，已經這麼長的時間，從聽聞佛陀過去所說的法，一直到現在，看到佛陀將要講經之前的形態，又聽到文殊菩薩和彌勒菩薩在對答等等，開始全場所有的會眾迫切想要瞭解。舍利弗代表大家來求法，卻是佛陀：「止！止！不須復說。」

當大家好樂，想要聽，想要信，想要瞭解這個時候，佛陀竟然是這樣：「停，不必再說了。再說恐怕這些人間天人等等會生起懷疑的心。」所以舍利弗趕快再懇求：「世尊，唯願說之，唯願說之。」

舍利弗重白佛言
世尊
唯願說之
唯願說之
所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》

「所以者何」？相信的、追求佛陀一乘大法的人，是很多，「百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信」。這些人過去也是跟佛累生累世修行，「勇猛精進，智慧明瞭」，大家要來接受佛陀一乘實相的法，以這些人的智慧應該能夠接受。所以，「聞佛所說，則能敬信」，這些人的根機，聽佛所說的法，他們一定能敬信，會很恭敬，會很相信。

沒有去相信的，其實人不多。所以，少數人看到大多數，這種很有根機的人能夠接受，他們慢慢也能接受，慢慢地他們也會受影響。這是佛陀的用意。

「智慧明瞭」，我們再更清楚何謂「智慧明瞭」？

智慧明瞭
謂人聽聞佛經
廣解其義
開發本有利根智慧
示信受堪任
照徹無礙

也就是說，我們人聽聞佛經，我們要能廣解其義，開發本有利根的智慧。

其實，我們人人本具佛性，人人心的這面鏡子，過去常常跟大家說，本具大圓鏡智。任何一個人，你們的心中都有這面鏡子，是這麼圓、這麼清的鏡子。這面鏡子若能擦得很清、很清，你的鏡、我的鏡，和佛的鏡是同樣的清淨，能夠照徹自然的境界。

所以，是借重經典，佛陀所說的教法，我們現在一路追求。「經者，道也；道者，路也。」我們必定要起相信，甚至要敬，敬信的心。若這樣來聽聞佛經，自然我們聞一能知十，或者是聞一知無量萬數。道理是一項，一理通，萬理就能徹，所以叫做「開發本有利根智慧」。

我們要用心，一個道理已經包含了無量數的智在其中，所以「示信受堪任」。現在智慧明瞭，就是表示大家已經相信，不只是相信，也能堪得接受；堪得接受，就是責任能夠扛起來。我們人人發心，就是要繼承佛陀的家業，我們要為大地眾生，要擔起這分教化眾生的責任。

所以，「照徹無礙」，很多很多道理都能瞭解，如這面鏡子很透徹，將境界都攝入在這面鏡子中，所以人人能堪得承擔這個責任，叫做「智慧明瞭」。我都瞭解了，瞭解，我就能承擔。這是智慧明瞭。

因為在《法華經》後續就有佛陀的期望，期望《法華經》菩薩道，能夠弟子人人承擔。但是，《法華經》的開頭，佛陀的用意，就開始要讓人人除去了那分疑，驚疑的心，讓人人培養出這分大根的信力，準備來接受菩薩道，承擔天下眾生的大任。這是佛陀開經這個時候，開頭就這樣準備，所以到後面就有這樣的盼望與付託。這是整部經裡的精神。

接下來這段（經）文，又是要再重複一次。那個時候，叫做「爾時」，「舍利弗欲重宣此義，而說偈言」。

爾時
舍利弗欲重宣此義
而說偈言
《法華經方便品第二》

光是這樣說一次還不夠，「唯願說之，唯願說之。」還不夠。現在就用偈文再重述一次，可見這段文是多麼重要。集經的人，將重要的法要再重新一次，用長行文讀完，就要用偈文重複，「而說偈言」。

舍利弗就說：「法王無上尊」，這是更加文雅，文句雖然短，但是意義更深。這裡「法王無上尊」，就是用舍利弗最尊敬的語言來稱呼佛陀，世尊是「法王無上尊」，「唯說願勿慮，是會無量眾，有能敬信者」。

法王無上尊
唯說願勿慮
是會無量眾
有能敬信者
《法華經方便品第二》

這是上面這段（經）文的解說。我們現在再來瞭解，「法王無上尊」。

法王無上尊
如來是諸法之王
已於諸法得自在
是故稱佛為法王

法王就是如來，如來是諸法之王。宇宙萬物，所有所有的法，唯有如來的智性能去體會到宇宙萬物的真理。所以，所有天地萬物無不都是法，人有人生活的形態，光說人的生活生態，佛陀要說人的法就已經很多了，何況除了人道以外，還有天、修羅、地獄、餓鬼、畜生，六道中所有的眾生都有不一樣的法，各有其法。

即使我們智慧有多高，凡夫，光是人要如何修行？修行的法就夠多了；要如何才能接近佛的心靈境界？我們已經不知道幾生幾世，在這條道路上不知道跑多久了。偏偏又有六條的岔路，我們若一不小心往天堂去。大家會說：天堂不是很好嗎？是很好，但是福享盡還是要墮落，一墮落就是萬劫難再，要再回來就難了。

因為在五趣雜居地，過去跟大家說過，很複雜、很複雜的地方。福，你造很多福，雖然能享受，但是福盡之後，雜揉的業，隨著你什麼樣較強的業，就隨著那個業去受報。所以說起來，一路走過來是很辛苦，我們是不是有很準確的走在那條菩提大直道上呢？

在「法王」，那就是「如來」，「已於諸法得自在」，所有的法，他都是得到很自在。我們凡夫就是不自在，這個時候擔心下一分鐘的事情，今天擔心明天的事情，無窮無盡的煩惱一直連續下去，不斷的雜念，累積過去的煩惱，又再憂慮未來的每分鐘，無窮盡的時間。這就是不得自在。

但是，佛「已於諸法得自在」，「是故稱佛為法王」，這就是法王的名稱。所以稱為「無上尊」，佛陀是法王，是無上至尊。我們平時是簡說「世尊」，是世間人所尊重，不只，是天地宇宙中所有六凡四聖皆所尊敬，所以稱為「無上尊」。

所祈求的，「唯說願勿慮」。唯願佛陀您能說，「我們唯一很虔誠的心，就是祈求佛陀趕快將這個法說出來，不要考慮那麼多。」這是舍利弗的心聲，也是會眾的心聲。

唯說願勿慮
舍利弗言
會眾利根智慧
正表堪能聞法
信受之意

會眾是根智已經成長了，這就是表示能堪任，能夠堪得接受這個法，聽法之後一定會信受，尤其是已經證小乘果的人。

又已證小乘果者
自悔未從大乘法修入
而今有轉小趣大之意

我們前面說過了，證小乘果就是「執小障大」，執著小乘法，障礙大乘道理。但是這些人開始「自悔未從大乘法修入」，現在大家已經知道，以前只執著在小乘，那時候沒有直接接受大乘法，有一點後悔。不過現在不少人開始自「轉小趣大」，開始自己轉過來，轉小乘趣向大乘的意思。

這就是我們這段（經）文，要看到底釋迦佛一心想要讓大家知道，但是等到大家想要知道，佛陀就說：停一下，停一下。大家求法的心就更懇切了，所以一而再，再請，請佛說法。那佛陀是不是這樣就開始能說呢？相信佛陀還會：停一下，停一下。因為，還是有少數人，我們要讓他能完全將疑慮，都掃除清楚，讓人人來信受，不要存一點疑，而生出不信、毀謗之心。這就是佛陀的慈悲，考慮很周到。


各位菩薩，學佛，我們就是要學佛陀的智慧，學佛陀的慈悲。所以，佛陀的智慧如海，廣闊無邊際，不是我們一般人能夠理解，不過我們應該要相信，佛的悲智，在人間是悲智雙運，我們要用心接受。所以人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: Turn From the Small Toward the Great (好樂佛法轉小趣大)
Date: March. 14. 2014

“The Buddha’s wisdom is like the sea, deep, vast and boundless. Two Vehicle practitioners cannot fathom it; only Buddha can clearly understand it.”

Everyone, we know that the Buddha’s wisdom is like the sea. The Dharma in the Buddha’s mind is more deeper and more expansive than the sea. Its depth and breath are boundless. The Two Vehicle practitioners are Hearers and Solitary Realizers. How could Small Vehicle practitioners fathom the Buddha’s wisdom? Therefore, “Two Vehicle practitioners cannot fathom it.” They cannot “Only Buddha can clearly understand it.” The Buddha’s wisdom can only be understood by other Buddhas. No one else can comprehend it.
More importantly, the Buddha wanted us to discover our own Tathagata-nature of wisdom. That is why He gave many teachings to suit various capabilities. This mindset had been guarded in His mind for a very long time. [He] concealed it but always hoped that He could reveal this hidden treasure to everyone, so they could see into His mind. He longed for all sentient beings to see it. Everyone at the Lotus Dharma-assembly had already spent a long time listening to the Buddha’s teachings, and how they had watched the Buddha manifest [auspicious] appearances before teaching.
They had also heard the dialogue between Manjusri Bodhisattva and Maitreya Bodhisattva. So, all those at the assembly began to urgently want to understand [this Dharma]. Sariputra requested it on behalf of everyone there but the Buddha said, “Stop, stop, there is no need to speak further.” When everyone enthusiastically desired to listen, believe and understand, the Buddha unexpectedly said that there was no need to continue. If He continued, heavenly beings and humans would give rise to doubts.

So then Sariputra quickly and repeatedly said, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it. For what reason?” There were many who had faith and sought the Buddha’s great One Vehicle teaching. “Hundreds of thousands of millions of billions of asankya sentient beings. They have, in the past, seen all Buddhas; their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

These people, in the past, had practiced with all Buddhas, life after life. “They were courageous and diligent, with wisdom and clear understanding.” They wanted to receive the Buddha’s teaching of the ultimate reality of the One Vehicle. With their level of wisdom, they should be able to accept it. So, “as they listen to what the Buddha says, they are able to respect and believe it.”
With their capabilities, upon listening to the Buddha’s teaching, they could certainly respect and believe it; they could have great respect and great faith in it. those who did not believe were actually few in number. So, when the few saw that the many, those with great capabilities, could accept it, gradually they would come to accept it as well. Slowly, they would be influenced. This showed the Buddha’s intent. “Their wisdom is clear.” Let us clarify what it means that “their wisdom is clear.”

Their wisdom is clear: This means that when people listen to the Buddha’s teachings, they fully understand the meaning and develop their inherent sharp capabilities and wisdom. They demonstrate faith, accept responsibilities, and their clear illumination is unhindered.

This means that when we hear the Buddha’s teachings, we must “fully understand the meaning and develop our inherent sharp capabilities and wisdom.” In fact, we all intrinsically have Buddha-nature. I often talk about the mirror in our minds, our intrinsic great perfect mirror wisdom. Every one of us has this mirror in our minds, which is very perfect and clear. If we can wipe this mirror until it is very clean, your mirror and my mirror will be as clean as the Buddha’s mirror. Then it can thoroughly reflect this natural state. Through the sutra and the Buddha’s teachings, we have been continuously seeking this “The sutra is the Path; the Path is to be walked.” We must recognize this path, believe it and also respect it.
If we listen to the Buddha’s teachings, with respect and faith, naturally we can realize ten things from one teaching, achieve countless realizations from one teaching. By grasping one truth, we may understand all truths. This is how people “develop their inherent sharp capabilities and wisdom.”We must be mindful.
One principle already contains boundless wisdom. So, we must “demonstrate faith and accept responsibilities.” Now we have wisdom and clear understanding, which means we already have faith. Not only do we have faith in [the teachings], we can also accept them. By accepting them, we can shoulder responsibilities. We will all aspire to take on the family enterprise of the Buddha, the responsibility of teaching sentient beings.
Thus, “their clear illumination is unhindered.” They could understand many teachings. They could be like the clear mirror that captures all phenomena with itself. So, they could all shoulder these responsibilities. This is because “their wisdom is clear.” Once they understood, they could shoulder responsibilities. This comes from wisdom and clear understanding.
At the end of the Lotus Sutra the Buddha expressed His hopes. He hoped that His disciples could carry on the Bodhisattva-path. But at the beginning of the Lotus Sutra it was the Buddha’s intention to eliminate the shock and doubt in people’s minds, so they could develop the Power of Faith from great capabilities, prepare to accept the Bodhisattva-path and take on the great responsibility of teaching sentient beings.
As He began to give the [Lotus] teachings, the Buddha made these preparations. So at the end, He expressed His hope of passing on [His mission]. This is the essence of [the Lotus Sutra]. The following passage is another repetition.

That moment was reference with “at that time. Sariputra, wishing to restate this meaning spoke the following verses. ”

It was not enough to just say “I only pray that you will speak it, I only pray that you will speak it”. That was not enough. Now he was going to repeat it in verse form. Clearly, this passage is very important. Those who compiled the sutras repeated the important teachings. After writing it in prose form, they repeated it in verse form. “[He] spoke the following verse”. Sariputra said, “Dharma-king, Supremely Honored One”. This phrase is very elegant. Though it is short, its meaning is deep. Here, “Dharma-king, Supremely Honored One:” was how Sariputra addressed the Buddha with his utmost respect.

The World-Honored One, “Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith”.

This is the explanation of the previous passage. Now let us discuss, “Dharma-king, Supremely Honored One”,

“Dharma-king, Supremely Honored One: The Buddha is the king of all Dharma because He attained great freedom through it. Therefore, the Buddha is the Dharma-king”.

The Dharma-king is the Tathagata; The Buddha is the king of all Dharma, of all things in the universe and all phenomena. Only one with Tathagata-wisdom can realize the truths of the universe. So, all things in the world contain teachings. Human beings have a certain way of living. In just discussing the way humans live, the Buddha already had to give many teachings, not to mention that aside from the human realm, there are the heaven, asura, hell, hungry ghost and animal realms. Sentient beings of the Six Realms, each have their own Dharma. If we have great wisdom, even as humans, there are more than enough methods of spiritual practice for us to follow. But, how can we get close to the Buddha’s state of mind? We have already spent countless lifetimes on this path. We do not know how long we have been walking. And unfortunately, this road branches off in six different directions. If we are not careful and enter the heaven realms, we may say, “Isn’t heaven really great?” It is very good but once we deplete our blessings, we will still fall. Once we fall, making it back will take a long time.
So, this world where the Five Realms coexists, as I have mentioned, is a very complicated place. Even though we can create many blessings and enjoy them, once we deplete them, our mixed-up karma [will manifest]. Whatever kind of karma is stronger, we will face that retribution. So, this has been an arduous journey. Have we walked with great precision on this broad, straight Bodhi-path?
The Dharma-king, “the Tathagata, has attained great freedom through all Dharma”. He has attained great freedom through all Dharma. We ordinary people are not free. In this minute, we worry about what will happen in the next minute. Today, we worry about tomorrow. Endless and bottomless afflictions continuously arise. Our discursive thoughts are never-ending and our old afflictions continuously accumulate. One top of that we worry about the future at all times. This is why we cannot feel free.
But the Buddha “has attained great freedom through all Dharma.” “Therefore, the Buddha is called Dharma-kind.” This is why He has the title of Dharma-king. He is also called the “Supremely Honored One.”
The Buddha is the Dharma-king and the Supremely Honored One. Usually, we simple say “Word-Honored One,” meaning the most respected in the world, but He is respected throughout the universe, by all in the Six Unenlightened Realms and Four Noble Realms.
Thus He is called “Supremely Honored One.” [Sariputra said,] “I pray You speak without worries.” They hoped the Buddha could speak. They sincerely and wholeheartedly prayed that the Buddha could give these teachings without worrying so much. This was the heartfelt wish of Sariputra and of all beings in the assembly.

I pray You speak without worries. Sariputra said that the assemble had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.

The capabilities and wisdom of sentient beings in the assembly had matured. This signified that they could accept this Dharma. Then after hearing the Dharma, they could believe and receive it, especially those who had attained Small Vehicle fruits.

Those who have attained the Small Vehicle fruits regret that they did not begin their practice with the Great Vehicle Dharma. So today, they turn from the small toward the great.

We have previously mentioned that attaining Small Vehicle fruits is “attaching to the small and obstructing the great. The attachment to Small Vehicle teachings can obstruct principles of the Great Vehicle. But those [in the assembly] started to “regret that they did not begin their practice with the Great Vehicle Dharma.
Now, they all knew that previously they were attached to the Small Vehicle and did not directly accept the Great Vehicle Dharma, so they felt some regret. However, many now began to “turn from the small toward the great.” They began to turn themselves from the Small Vehicle to the Great Vehicle.
From this passage, we see how they hoped to learn what Sakyamuni Buddha wholeheartedly wanted to teach them. But when they really wanted to know, the Buddha said, “Stop, stop.” Then their desire for the Dharma became more sincere. So, they made the request, again and again. They asked the Buddha to give the teaching.
Did the Buddha start to teach right away? I think He still paused for a bit because He still wanted a few people to completely eliminate their doubts and worries. Once they sweep away their doubts and worries, they can then faithfully accept it. If they do not have the slightest doubts, they will not feel disbelief or commit slander. This demonstrates His compassion. The Buddha was very thoughtful.
Fellow Bodhisattvas, we learn the Buddha’s Way to develop the Buddha’s wisdom and compassion. So, the Buddha’s wisdom is like the sea, vast and boundless. It is not what we ordinary people can comprehend, but we must have faith in His compassion and wisdom. He exercises compassion and wisdom in the world, so we must mindfully accept [the Dharma.] therefore everyone, please always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140922 - 感恩平安同造福 To Be Grateful for Being Safe and Well

感恩平安同造福 
To Be Grateful for Being Safe and Well 

鳳凰路徑多變化 
感恩平安同造福 
幕後英雄愛鄉里 
菲災協力復家園 

小心將阿公背起，鳳凰颱風來臨之前，國軍弟兄協助長者，進行「預警性撤離」。慈濟志工­也趕在風雨來襲前，探訪照顧戶，提醒人人做好防颱準備，而全台各地也都取消大型活動，­並成立防颱協調中心，這一分戒慎，讓颱風輕輕掃過。

證嚴 上人開示：「這就是表示我們的虔誠，我們不敢輕視這個颱風，因為大家都是那樣的，表達­出了戒慎的心態，再加上了虔誠，這真的也很感動，許許多多都是平安過去，我們要很感恩­，感恩這樣的平安過去。」

謹慎的態度，才能平安度過。在颱風來臨前，恆春環保站的志工，趕緊將回收物分類、清理­乾淨；而澎湖的環保志工，也將資源綑綁整齊，就怕風雨一來，會影響周圍住戶，這一分使­命感，就像是把環保站當成自己的家。

證嚴 上人開示：「這種的愛護物命，最重要的就是負起這樣的責任，環保菩薩雖然是志工，可是­這種志工自發心的負責任、勞心勞力，願意這樣的虔誠付出，看到他們的一心一志為呵護大­地，維護這個地方的平安，實在是讓人很感動。」

慈濟人除了在颱風來臨前做好萬全準備，更關心山區獨居長者，帶來香積麵，這一分誠懇與­真情，在風雨中，更顯珍貴。

【靜思妙蓮華】20140313 - 勤加精進發勇猛心 -第260集 Diligently Advance and Be Courageous(勤加精進發勇猛心)

20140313《靜思妙蓮華》勤加精進 發勇猛心

⊙「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」
⊙驚疑不毀，其障猶輕。增慢之流，怨生於心，言謗於口，必墮地獄深坑，不惟無益而且有損。
⊙爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。《法華經方便品第二》
⊙「舍利弗重白佛言：世尊，唯願說之，唯願說之。」《法華經方便品第二》
⊙「所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說則能敬信。」《法華經方便品第二》
⊙五根：信根、精進根、念根、定根、慧根。
⊙勤加精進，發勇猛心，相續不捨，故名猛利。
⊙智慧明瞭：三學中之二法也。攝亂意為定，觀照事理為慧。佛果大菩薩，定慧為明本。

【證嚴上人開示】
「言緩意迫，輕重漸及，佛慈而威，運悲啟智。」

言緩意迫
輕重漸及
佛慈而威
運悲啟智

也就是要告訴大家，佛陀前面就已經與舍利弗，這樣互相對答，舍利弗懇求佛陀，趕緊將一乘大法，能向大家普及開示，但是佛陀一再：「止！止！不須復說。」想要瞭解法的人，很迫切，好樂聽聞，卻是，在這段最緊要，人人那個求法的心很迫切，卻是佛陀言緩，緩下來了。為什麼呢？因為還有很多人，人、天，聽了之後，必定會再生懷疑的心。這是佛陀開始緩慢下來之意。

所以「輕重漸及」。瞭解大家求法的心是很迫切，或者是對法輕視。若是輕法，對教、教育，就會有慢心。這是佛陀，他觀機，這種急與緩，在這之間，意思「佛慈而威，運悲啟智」。

若每一次這段文，就令我很震撼，真的佛陀的慈心。但是，「止！止！不須復說。」這也有含意嚴厲的成份存在。因為，佛陀四十多年來在說法，到了法華會之時，佛陀在讚歎諸佛的法甚深微妙，佛陀所得的心懷，竟然有人會懷疑。所以佛陀在此時，雖然用很慈祥的形態，卻也有一點嚴厲對待，所以「佛慈而威」。你們既不相信，我何必說呢？這是在慈悲中，帶著威嚴。

不過，這是最重要，就是佛陀「運慈啟智」。佛陀不希望眾生因為對法有疑，而生起毀謗。

雖然是同在這個場合之中，大家慢慢慢慢也懂得要捨「小」，能要求「大」。因為開始要捨掉小乘，獨善其身，也開始知道要兼利他人，不過，這個心，兼利他人的心，還有一點懷疑。或者是少部分的人，獨善其身，還以為他已經有所得，佛法他已經都很瞭解了，有所得，所以，對他說要再如何精進，要如何更上一層樓，他並沒有很積極。所以，有的人還有驚疑：難道佛陀過去所說的，我所修的，不對嗎？所以，這全都是在驚疑之中。

驚疑不毀
其障猶輕
增慢之流
怨生於心
言謗於口
必墮地獄深坑
不惟無益
而且有損

雖然這些有驚、有疑，擔心過去佛陀所說的法不正確，懷疑自己過去所修的，是不是對自己有益？雖然有這樣，不過，他還是對佛尊重，有驚疑，還未毀謗，所以「驚疑不毀」。雖然心尚未很信服，但是也還未去毀謗。

若無毀謗，他的障礙還是輕。意思就是說，造業的機會還沒有很多。雖然心不服，但是沒有去障礙別人，對他自己也沒有那麼重的障礙。雖然他尚未生毀謗，不過，他的心還是不服。

只要心有不服，「言謗於口」，很自然謗法的話，就出於他的口；心若這樣想，就出於他的口中。佛陀最擔心這些人。「謗法障善」，毀謗此法是不對的，障礙他人去行善，所以如此「必墮地獄」。所以，若是舍利弗來啟請，佛陀就很輕易說出來，這樣不但無益，還有損。

當然，佛陀是不捨眾生。雖然他的心還未十分信服，在此同樣佛陀會說，只是將時間較緩一下，讓這些人能較冷靜來思考，啟發了這分信服之心。所以，佛陀用心良苦啊！

我們若再反覆這段經文，我們說：「爾時，佛告舍利弗：止！止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」

爾時
佛告舍利弗
止 止 不須復說
若說是事
一切世間諸天及人
皆當驚疑
《法華經方便品第二》


佛陀這樣緩下來，卻是舍利弗真正迫切，求法的心很迫切，所以舍利弗趕緊又再求佛：「世尊，唯願說之，唯願說之。」

舍利弗重白佛言
世尊
唯願說之
唯願說之
《法華經方便品第二》

舍利弗還是來求：佛陀要說！舍利弗是代表大家的心意，求法的心很懇切。心無雜念，一心祈求，這叫做「唯願」，內心唯一的祈求說此真實法。

所以者何
是會無數百千萬億
阿僧祇眾生
曾見諸佛
諸根猛利
智慧明瞭
聞佛所說
則能敬信
《法華經方便品第二》

為什麼呢？舍利弗又說：「所以者何？是會無數百千萬億阿僧祇眾生」，因為這大會中有這麼多的人，百千萬億，那是很多，無量數，無量數稱為阿僧祇，阿僧祇眾生，無量數無量數的人人，「曾見諸佛，諸根猛利」。

舍利弗所表達的就是，這麼多人，無量阿僧祇的眾生，這麼多，同樣「曾見諸佛」，同樣見過了諸佛；過去生的過去生，見過了諸佛。「諸根猛利，智慧明瞭」，有很多人都已經在諸佛的道場，也有修行，他們的根機也是很猛利，人人的智慧都是很明瞭，非常清楚。「聞佛所說，則能敬信」，這些人應該都能接受。

何謂「諸根猛利」？諸根，也就是我們在，「三十七助道品」所說的，「五根、五力」。

五根：
信根、精進根
念根、定根
慧根

「五根」第一，就是信根。常常說，「信為道源功德母」。我們要知道要入佛門，第一，就是要有「信」，而且真正能體會佛的真實法，要大根、大信，廣大深遠的信根才行。所以，這信根要廣、要深，這是「信」。

再來是要勤，勤就是精進，「精進根」。學佛，光是信，光是說，都沒有用。我相信，我瞭解，我能說。但是，相信、瞭解、能說，都沒有去身體力行！要知道耕田，只懂得耕田，不會播種子，如何能有稻種生長起來呢？如何收穫，有稻穗能收穫呢？這是不可能啊！

所以，儘管你知道五榖雜糧的種植方法，但是你沒有去撒，五榖雜糧的種子；你撒下去，你也沒有用心耕耘、照顧。若如此，怎能修行？所以必定要精進，這叫做「勤」——精進力的根。

還有「念根」。我們要心心念念，這念要很堅定的念，不只是堅定，還不能偏差。我們常常說：「差之毫釐，失於千里。」一點的無明，一點的差錯，從此開始墮落六道。這我們過去也說過，所以我們的念頭要照顧好，顧好我們的心念，這叫做「念根」。

再來，定，「定根」。我們的心要定，我們常說：「發心如初，成佛有餘。」我們每天每天的心，就如我們初發心那念心，很正確那念初發的信心。若能如此，要成佛就容易了。

有定力，你才能與道會合，很純真的智慧才能產生。否則，我們學很多、說很多，只不過是佛法的常識而已。真真正正入我們的心，扎根下去的還沒有，就如水上的浮萍般，沒有根。所以我們必定要有定根。

所以，上面所說的「諸根」，「諸根」就是智慧，我們的根要讓它深。「五根、五力」，有五根，還要有五力，讓根能夠很深下去，這樣叫做「諸根猛利」，諸根智慧產生，一切善法能夠這樣滋長起來。這就是我們，要真真正正要去追求的。

勤加精進
發勇猛心
相續不捨
故名猛利

所以，舍利弗說這個道場中，很多人都是「諸根猛利」。諸根，剛才說的「五根、五力」。我們大家還在學，人人還是在學地，在有學的凡夫地，所以我們應該「勤加精進」，我們要勤，要再加強我們精進，「發勇猛心」。

我們學佛就要學這分勇猛，不是為自己的自私，瞭解常識，不是只在瞭解常識而已，我們要學的是真正信根，「五根、五力」真正要入心，扎根下去。所以，我們一定要，「發勇猛心，相續不捨」。我們要念念，前念、後念，念念相續，不要捨離我們這分發心。

當初發心那念最初的願，我們不要讓它停息下來，所以叫做「相續不捨」。「故名猛利」意思就是，「勤加精進，發勇猛心，相續不捨」，這叫做「諸根猛利」。讓我們的心能很深，扎入我們的內心，這樣才能「智慧明瞭」。

智慧明瞭
三學中之二法也
攝亂意為定
觀照事理為慧
佛果大菩薩
定慧為明本

「三學」，大家知道這個名詞，就是「三無漏學」：戒、定、慧。「三無漏學」中，智慧與定，是「三學」其中的二項，它能攝意，把我們亂掉的心意，讓它定下來。

我們信根要能定下來，「五根、五力」能定下來，也是要靠戒、定、慧。這就是我們大家修行，往佛的方向行，要接近佛，現在我們在修因，就是期待能得果。所以，這就是「定、慧，」為我們的明本——明瞭的根本。

所以智慧、定力，這就是要讓我們能明明了徹，迴光返照，我們的自性真如，真如自性能夠顯現。佛陀的教法，大菩提直道，我們要勤行精進。所以，不捨眾生，自利兼利他人，這是我們學佛最重要的。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Diligently Advance and Be Courageous(勤加精進發勇猛心)
Date: March. 13. 2014

His words were slow, but they felt an urgency. He understood whether they belittled, valued or had a gradually learn the Dharma. The Buddha was kind yet commanding; He exercised compassion to inspire their wisdom.

This reminds us of the earlier dialogue between the Buddha and Sariputra. Sariputra had sincerely asked the Buddha to immediately reveal the teachings of the One Vehicle Dharma to everyone. However, the Buddha kept saying, “Stop, stop, there is no need to speak further.” Those who wanted to understand the Dharma felt a great sense of urgency and desired to listen to teachings.
But at this crucial moment, when they sought the Dharma with great urgency, the Buddha responded by slowing down. Why was that? Because many humans and heavenly beings, after listening to teachings, would certainly give rise doubts again. This is why He started to slow down. So, “He understood whether they belittled, valued or had to gradually learn the Dharma.” He observed whether they sought the Dharma with great urgency or whether they took it lightly. If they belittled the Dharma, their arrogance meant [they would took down on] the teachings. This is how the Buddha observed their capabilities. He met this sense of urgency with delay because “the Buddha was kind yet commanding. He exercised compassion to inspire their wisdom.”
Every time I read this passage, I am deeply shaken by the Buddha’s loving-kindness. But, “Stop, stop, there is no need to speak further” showed that He still had an authoritative presence. Even though He had taught for over 40 years, by the time the Lotus Dharma-assembly was held, the Buddha had praised the Dharma as extremely profound, subtle and wondrous. Yet people still doubted the [Dharma] He attained.
So at this moment, though the Buddha was very kind, He was also strict with them. So, “the Buddha was kind yet commanding.” If they did not have faith, why would He give those teachings? Within His loving-kindness, there is a sense of authority. But most important was the way the Buddha “exercised compassion to inspire their wisdom.” The Buddha did not want sentient beings to have doubts about the Dharma and thus give rise to slander. While gathered at this assembly, everyone gradually began to set aside the “small” to seek the “great”. They set aside the Small Vehicle of practicing only for their own benefit, and learned that they must also benefit others.
However, this aspiration to benefit others still contained traces of doubt. And a small number of people who practiced only for their own benefit believed that they were already accomplished and that they really understood the Buddha-Dharma.So, when they were told to be more diligent and to reach the next level, they were not very motivated.Some people were even shocked and had doubts.“Could what the Buddha taught in the past and what I had been practicing be incorrect?”This was their doubtful and doubtful reaction.

If shock and doubt do not lead to slander, one’s obstruction is slight.If overbearing arrogance gives rise to resentment and verbal slander, one will surely fall into the depths of hell.Not only is there no benefit, there is harm.

They felt shocked and had doubts; they worried that the Buddha’s past teachings were incorrect and wondered whether their past spiritual practices had been beneficial.But despite all this, they still respected the Buddha .In the face of shock and doubts, they still did not commit slander.So, “shock and doubt did not lead to slander”.Though they did not have faith or acceptance, they still did not commit slander.If they did not commit slander, then their obstructions were slight, which meant they were less likely to create karma.Though they were unconvinced, they did not obstruct the paths of others and did not create serious obstructions for themselves.
Although they had not committed slander, they remain unconvinced.As long as they remain unconvinced, [they might give rise to] “verbal slander”,Slanderous words about the Dharma might spontaneously emerge from their mouths.The thoughts in their minds would be expressed through words.The Buddha worried most about these people.
“Slandering the Dharma obstructs goodness.”It is wrong to slander the Dharma and to obstruct others from doing good deeds.Doing so, “they would surely fall into hell”.
So, if the Buddha readily gave teachings when Sariputra requested it, not only would it not be unbeneficial, it would be harmful.Of course, He did not give up on sentient beings.Even though they did not fully believe in and accept [teachings] the Buddha would still teach them.He just had to delay for a while, so they could calmly contemplate and be inspired to faithfully accept [the teachings].So, the Buddha agave this a lot of thought.

Let us review this passage of the sutra again.“At that time, the Buddha told Sariputra,.Stop, stop, there is no need to speak further.If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”

At this point, the Buddha slowed down.But Sariputra sought teachings with great urgency.So, he immediately pleaded with the Buddha, “Would-Honored One, I only pray that you will speak it;”Sariputra pleaded with the Buddha to speak.Sariputra spoke on everyone’s behalf, gave voice to their sincere desire for the Dharma.With no discursive thoughts, he wholeheartedly prayed.So, he said, “I only pray.”His only desire was for the Buddha to teach the True Dharma.

For what reason?In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas.Their capabilities are sharp, and their wisdom is clear.As they listen to what the Buddha says, they are able to respect and believe it.

Why was this?Sariputra then said, “For what reason?”“In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings.”There were so many people at this assembly, hundreds of thousands of millions of billions.There were so many people at this assembly, hundreds of thousands of millions of billions. Asankya means very many, countless. So, asankya sentient beings means infinite, countless people, who “have, in the past, seen all Buddhas. Their capabilities are sharp”. Sariputra was trying to explain that asankya sentient beings, so many people, had in “in the past, seen all Buddhas”. They had, in their past lifetimes, seen all Buddhas. “Their capabilities are sharp, and their wisdom is clear”.
Many of them had already engaged in spiritual practice by following all Buddhas. So, their capabilities were also very sharp, and their wisdom was very clear. They had a very clear understanding. “As they listen to what the Buddha says, they are able to respect and believe it”. So, these people could probably accept teachings.
What does “their capabilities were sharp” mean? Capabilities refer to the Five Spiritual Roots and Five Powers mentioned in the 37 Practices to Enlightenment.

The Five Spiritual Roots: Root of Faith, Root of Diligence, Root of Thought, Root of Samadhi and Root of Wisdom.

The first of the Five Roots is the Root of Faith. “Faith is the source of the Way, mother of merits”. If we want to enter the Buddha-door, first we must have “faith”. To truly realize the Buddha’s true teachings, we need great roots and great faith. We need a deep and far-reaching Root of Faith. This is “faith”.
Next, we must be eager and develop diligence, the Root of Diligence. When we learn the Buddha’s Way, just believing in and talking about it is useless. “I have faith; I understand; I can talk about it”. But this does not mean we put it into practice. If we know how to cultivate fields but do not sow the seeds, how could we produce rice? How could there be any rice to harvest? That would be impossible. So, if we only know how to plant and raise crops but do not actually sow seeds, or if we sow the seeds but do not carefully cultivate and care for them, how could we engage in spiritual cultivation? So, we must be diligent. This is the Root of Diligence.
Next, there is the Root of Thought. Our every thought must be very firm. We must not only be firm, we must also avoid going astray. We often say, “A slight deviation takes us far off-course” that tiny bit of ignorance, that diny deviation. From then on, we are trapped in the Six Realms. We have talked about this before. So, we must take care of our minds and our every thought. This is the Root of Thought. Next comes Samadhi, the Root of Samadhi. Our minds must be in Samadhi.
We often say, “if we maintain our original aspiration, we will surely attain Buddhahood”. Each and every day, if our mindset is the same as when we formed our initial aspirations, if we have that same level of faith, then attaining Buddhahood will be easy. Only with Samadhi can we unite with the Way and give rise to pure wisdom. Otherwise, however much we learn or share, we still only have knowledge of the Buddha-Dharma. It has not deeply penetrated and taken root in our hears; it is just floating on the surface, with no roots.
So, we must have the Root of Samadhi. The “capabilities” in “their capabilities are sharp refers to wisdom by having deep roots. Once we have the Five Roots, we need the Five Powers to strengthen our capabilities. Then our “capabilities are sharp.” When our capabilities and wisdom grow, we nurture and develop good practices. This is what we truly seeking.

Diligently advance forward. Be courageous and never let go of [these aspirations] this is what it means to be sharp.

Sariputra has said that at the assembly, there are many whose “capabilities are sharp.” “Their capabilities” include the aforementioned. Five Spiritual Roots and Five Powers. We are still learning; we are still at the unenlightened state of learning. So, we should “diligently advance forward.”
We must be earnest and intensify our diligence. “Be courageous.” When we learn the Buddha’s Ways, we must develop courage. We are not doing it for ourselves, to grow in knowledge. This is about more than just learning facts; we are learning to develop the Root of Faith. We must take the Five Spiritual Roots and Five Powers into our hearts and make sure they become deeply rooted.
So, we must “be courageous and “never let go of [these aspirations] with our every thought, every prior thought, every subsequent thought, we must hang on to our aspirations. We must never let go of the vows we made at the moment we first formed our aspirations. Thus, we “never let go of [these aspirations]”.
This is what it means to be “sharp.” We must diligently advance forward, be courageous, and never let go of [these aspirations.] Then “[our] capabilities are sharp;” they are deeply rooted and fixed in our hearts. Only then can we have “wisdom [that] is clear.”

“Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”

As you all know, the Three Studies are the Three Flawless Studies of precepts, Samadhi and wisdom. Among the Three Flawless Studies, wisdom and Samadhi are two methods that can help us train our minds and subdue our scattered thoughts. Our faith must be deeply-rooted. To deepen our Five Spiritual Roots and Five Powers, we rely on precepts, Samadhi and wisdom. This is our spiritual practice. We head in the direction of the Buddha to draw near Him. Right now we are creating these causes and we look forward to attaining the fruits. So, Samadhi and wisdom are the [foundation for] clear understanding.
So, wisdom and Samadhi help us develop clear understanding and clearly illuminate our nature of True Suchness, so our intrinsic self-nature can be revealed. The Buddha’s teachings, this great, straight Bodhi-path, must be diligently practiced. So, we must not abandon sentient beings; in benefiting ourselves, we must also benefit others. This is the most important part of learning the Buddha’s Way. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)