为什么很多人对释迦牟尼都无法生起足够的信心（相对阿弥陀佛，观音菩萨等地外生命而言）？

afrokido

难道真有波旬在阻挠？

haixian02

有个人不会游泳，一不小心掉水里快淹死了。这时候岸上一群人想救他，有丢救生衣的，有丢游泳圈的，有游泳过去的，有划船过去的。谁想这时候这人说：“你们都离我远点，我要我亲爹来救我”。你说都这时候了，命悬一线了，这人还管是谁来救的，是不是蠢？
《法华经》中说：诸佛世尊。唯以一大事因缘故出现于世。欲令众生开佛知见使得清净故，出现于世。欲示众生佛之知见故，出现于世。欲令众生悟佛知见故，出现于世。欲令众生入佛知见道故，出现于世。

说浅点，诸佛菩萨所以出现于世，便是欲渡一切众生出离“生死苦海”，所以在佛菩萨心中“救人”才是最关键，至于谁救的，用什么方法救的，根本不重要。谁知道一群蠢笨凡夫，不知“生死事大，无常迅速”，都火烧眉毛了，不想尽一切可行的办法出离，却忙着在哪里分别“此佛彼佛，此方他方”，你说是不是傻？都快淹死的人了，还在哪里管谁来救的，用什么方法救的，是不是还要看救命的人长的帅不帅？美不美？自己喜欢不喜欢？

从另一个角度讲，对释迦摩尼没有信心，何来对其讲的法有信心？对其讲的法都没信心，又如何会对阿弥陀佛和观音菩萨有信心？

如果没有释迦摩尼佛，你此生如何能听闻“弥陀名号”“菩萨圣号”

《佛说阿弥陀经》‘舍利弗。众生闻者，应当发愿，愿生彼国，所以者何?得与如是诸上善人俱会一处。’
　‘舍利弗。我见是利，故说此言。若有众生，闻是说者，应当发愿，生彼国土。’
  ‘舍利弗。若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国者，是诸人等，皆得不退转于阿耨多罗三藐三菩提，于彼国土，若已生、若今生、若当生。是故舍利弗，诸善男子、善女人，若有信者，应当发愿，生彼国土。

求生西方极乐净土，不正也是释迦摩尼佛让我们求生的么？不正也是顺佛（释迦摩尼佛）教导？畅佛本怀？

EFLwCYCj

嗯。。这个问题有点复杂。。
首先在汉地佛教的地区，相当多的人并不想求解脱，而是想求福报，所以他们沉迷于六道轮回本身。在佛教看来六道中的天道都解脱的不究竟。但六道轮回给了求享受的人一个希望。而释迦牟尼佛的解脱之法于前往天道并没有什么实际的用处。
其次，佛教是内求的宗教，佛宣教所有的教法却没有能力改变法的本身，所以注定佛的地位不如神的地位。。这就好像一个大学者写了一本书，然而这书的作者地位其实不会是这个世界最高的，相反人们会更关注校长，教师这些切身利益的人。知识重要不等于知识的来源可以获得同等的尊重。
再次，佛教本来所有的神祇都是万物有情众生的组成部分而已，然而很多的佛教徒过于关注他们的神通。这时候其实不过是佛教世界观下的神教而已和佛教本无关系，沉迷神通，自然神通大者更受青睐。有多少教徒修行是为了涅槃而不是享天人寿，天人福呢。
最后，汉地佛教把很多东西都过于具象，比如观音菩萨表示慈悲，文殊菩萨表智慧。然而你能说观音菩萨不智慧，文殊菩萨不慈悲么？碎片化这些概念让人开始纠结这些细节。每每看到人们一边说着十方无量佛，而拿着香在琢磨拜哪一尊就觉得挺有趣。在你眼里，连佛都分三六九等。你咋不信玉皇去。

JYWQJUN

依经藏回答这个问题
以下摘自bodhi法师英译的巴利经藏增支部,中文是我随便翻译的,如果觉得翻译的不好可以自己手动编辑.


“Just as, bhikkhus, in this Jambudīpa, delightful
parks, groves, landscapes, and lotus ponds are few, while
more numerous are the hills and slopes, rivers that are
hard to cross, places with stumps and thorns, and
rugged mountains, so too those beings are few who are
born on dry ground; more numerous are those beings
who are born in water.”
比库们,就像适宜的公园/树林/风景/荷塘总是少的,大多数地方都是丘陵/斜坡/难以越过的河流/崎岖不平的山区, 同样, 很少的生物生在陆地上,大多数生物都是生在水里(目前所发现的34个动物门中，海洋其实就占了33个)
(334) “... so too those beings are few who are reborn
among human beings; more numerous are those beings
who have been reborn elsewhere than among human
beings.”
.... 同样,(生在陆地上的生物中)很少的一部分能成为人类,大部分都没能成为人类(这个没疑问吧~)
(335) “... so too those beings are few who are reborn in
the middle provinces; more numerous are those who
have been reborn in the outlying provinces among the
uncouth foreigners.”
.... 同样,(就佛陀那个年代来说,在人类当中)很少的一部分人类能投生在middle provinces(就是当时佛陀所在的地方,佛陀好像知道他生在地球的正中间),大部分都是投生在其它的蛮夷之地
(336) “... so too those beings are few who are wise,
intelligent, astute, able to understand the meaning of
what has been well stated and badly stated; more
numerous are those who are unwise, stupid, obtuse,
unable to understand the meaning of what has been well
stated and badly stated.”
.... 同样,(和佛陀生在同一个国度的人当中)很少人有聪明/智慧/敏锐的品质,能够明白别人说的好或者说的不好;大多数都是不聪明/愚蠢/愚钝的,不能够理解别人说的好或者不好.
(337) “... so too those beings are few who are endowed
with the noble eye of wisdom; more numerous are those
beings who are confused and immersed in ignorance.”185
... 同样,(在能够明白别人说的好或者不好的人当中)很少人有智慧有远见,大多数人都是疑惑/无明的
(338) “... so too those beings are few who get to see the
Tathāgata; more numerous are those beings who do not
get to see him.”
... 同样,(在有智慧有远见的人当中)很少人能亲眼看见如来,大多数人都不能够亲眼看到如来
(339) “... so too those beings are few who get to hear
the Dhamma and discipline expounded by the Tathāgata;
[36] more numerous are those who do not get to hear it.”
... 同样,(在能亲眼看见如来的人当中)很少人能够亲自听闻如来说法(佛陀不是遇到谁都讲法的~)
(340) “... so too those beings are few who, having heard
the Dhamma, retain it in mind; more numerous are those
who, having heard the Dhamma, do not retain it in
mind.”
... 同样,(在能亲自听闻如来讲法的人当中)很少人能够把佛陀所说的法记在心里
(341) “... so too those beings are few who examine the
meaning of the teachings that have been retained in
mind; more numerous are those who do not examine the
meaning of the teachings that have been retained in
mind.”
... 同样,(在能够把佛陀所说的法记在心里的人当中)很少人会去仔细地揣摩/理解佛法真正的意思
(342) “... so too those beings are few who understand
the meaning and the Dhamma and then practice in
accordance with the Dhamma; more numerous are those
who do not understand the meaning and the Dhamma
and do not practice in accordance with the Dhamma.”186
... 同样,(在能够理解佛法真实含义的人当中)很少人会把佛法付诸实践
(343) “... so too those beings are few who acquire a
sense of urgency about things inspiring urgency; more
numerous are those who do not acquire a sense of
urgency about things inspiring urgency.”187
... 同样,(在能够把佛法付诸实践的人当中)很少人会有紧迫感,大多数人都没有紧迫感.(生老病死每天都在我们身边发生,但很少人会有紧迫感,这个备注来自于我读中部经里某个对话的理解)
(344) “... so too those beings are few who, when
inspired with a sense of urgency, strive carefully; more
numerous are those who, when inspired with a sense of
urgency, do not strive carefully.”
... 同样,(在有紧迫感的人当中)很少人会因为这个紧迫感而努力精进,大多数人都是听之任之
(345) “... so too those beings are few who gain
concentration, one-pointedness of mind, based on
release; more numerous are those who do not gain
concentration, one-pointedness of mind, based on
release.”188
... 同样,(在努力精进的人当中)很少人能达到心定于一处的境界(这个不好翻译,翻译不准)
(346) “... so too those beings are few who obtain the
exquisite taste of delicious food; more numerous are
those who do not gain such food but subsist on scraps
brought in a bowl.”
(347) “... so too those beings are few who obtain the
taste of the meaning, the taste of the Dhamma, the taste
of liberation; more numerous are those who do not
obtain the taste of the meaning, the taste of the
Dhamma, the taste of liberation.189 Therefore, bhikkhus,
you should train yourselves thus: ‘We will obtain the
taste of the meaning, the taste of the Dhamma, the taste
of liberation.’ It is in such a way that you should train
yourselves.” [37]
很少人能品尝到稀有的山珍海味,大多数人都是靠残羹剩饭果腹.同样的,很少人能真正体会到佛法的滋味自由的滋味,大多数人都不能够真正体会到佛法的滋味自由的滋味,
因此,比库们,你们应当这样激励自己:我们要努力精进,品尝法的滋味,解脱/自由的滋味.


下面这段摘自小部经的重要组成部分Dhammapada
Life’s easy to live
for someone unscrupulous,
    cunning as a crow,
    corrupt, back-biting,
    forward, & brash;
but for someone who’s constantly
    scrupulous, cautious,
    observant, sincere,
    pure in his livelihood,
    clean in his pursuits,
        it’s hard.

个人体会: 没有足够的智慧/慈悲心/警觉,很难对佛陀升起信心.

狂人逸文

佛陀在世，只有一半的城里人信佛。有很多经典讲这个。太散了。总结如下：
1.人的福报不同。业太深的，越不信佛陀。因为智慧不够。
2.没有实际修行的，不信佛陀。因为，做不到那个高度，看不到那个风景。
3.用理解的方式信的，都是假的。因为佛陀传的，不是道理。而是实实在在的怎么做。不是用想法去乱想的。
4.真信的，都是信自己，不是信佛陀。因为做到了，看到了没有一个自我，只有一个觉，一个本心。佛陀讲法，唯一的总结是：诸恶末做，众善奉行，自净其意。自己才是那个点。