⊙疑有深淺根有利鈍，四眾弟子不解佛智，持小乘法自以為足，
不求大乘疑一實法。
⊙「阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，、各作是念。」《法華經方便品第二》
⊙梵語優婆塞（夷），華言清信士，謂雖在家能持五戒，清信自守。又云近事男、近事女，謂能持戒，可親近承事諸佛法，故名優婆塞、優婆夷。
⊙各作是念：四十多年來隨佛聞三乘教，隨機受教，而今聞佛一乘甚深微妙法，難知難解，執重疑深。
⊙會中聲聞、羅漢執重疑深，並四眾皆生疑，求佛諸菩薩大數有八萬，亦皆有疑。
【證嚴上人開示】
「疑有深淺根有利鈍，四眾弟子不解佛智，持小乘法自以為足，不求大乘疑一實法。」
疑有深淺
根有利鈍
四眾弟子
不解佛智
持小乘法
自以為足
不求大乘
疑一實法
也就是要與大家分享，我們人人心的煩惱之中，除了貪、瞋、癡、驕傲以外，就是疑。這會障礙我們精進的道心，所以我們必定，要很注意我們的心，對佛法，佛陀的教法，我們有沒有疑？我們是不是有生起大信力呢？
前面我們就說過了，佛陀特別向大家這樣說，當生大信力。若要瞭解這一乘實法，人人要當生大信力。
不過，「疑」有深、有淺，深疑，那就是執迷不悟，若是比較淺，自然雖然有疑，經過解釋之後，自然就會生「信」，疑心除掉，信心生。所以，信的根有深與淺，所以，佛陀施教是看我們的根機。
「根有利鈍」，若是大根大力的人，叫做利根，很敏銳，一點就通，聞一知十，這就是大根機，利。若是鈍的人，一次又一次，一而再，再而三。這是我們眾生在六道中，不斷複製煩惱，煩惱複製得愈深、愈厚，那就是根機愈鈍，很鈍劣。
就如一塊布，你若稍微沾到髒污，拍一拍就乾淨了，再髒一點的，就要洗，再更髒的，就要經過一番吃力地去洗。這就是要看我們心的煩惱，到底是多或少，看我們在六道輪迴中，到底受了多少的污染習氣。所以說起來，根機的利鈍，就要看我們沾了多少的污垢。
尤其是這個「疑」字，我們要很警惕！就如貪、瞋、癡、貢高、疑，這五項，那就是慧命中的重障礙，所以稱為毒，也稱為濁。所以我們要好好用心。
在《法華經》開始，「四眾弟子，不解佛智」。四十多年了，人人都自己相信自己，佛陀所說的教法，我最瞭解；最主要的法，我已經得到了。所以大家都自以為是，以為佛陀所說的，我已經都瞭解了。無論根機是利、鈍之人，人人都各以為佛所說的法他全都清楚、瞭解。
但是，來到這個法華會之中，佛陀開始捨棄過去的方便法，開始轉為一乘道，所以一些人，四眾弟子就不解佛智。到此時才知道，原來佛陀的用心，佛陀的智慧，佛陀所說的教法，我還未很清楚、瞭解。所以說「四眾弟子不解佛智」。
到四聖的程度都還無法瞭解，何況我們還是在六凡之中。比法華會上的四眾弟子，我們與他們比起來，我們更是離佛的智慧還很遠，無法瞭解。所以我們應該要再更精進，不要自以為是。
很多人都說：「不是每天都這樣聽，不是就這樣聽過了，瞭解的就是這樣，我知道了。」我們若常常自以為是，那永遠與佛智就拉得很長、很遠。我們若是相信，雖然離佛那麼長遠的時間，佛陀說：能瞭解、相信我所說的法，哪怕是離千里外之遠，與我同在一室內一樣。
所以，我們要相信佛智。常常對大家說，佛本來所要說的法，是這麼簡單的法，要對大家說，人人本具佛性，只是要讓大家知道這樣的事情。卻是人人無法發現，自己本具佛性，佛陀才要這樣不斷地，繞圈圈來應機逗教，佛也是很無奈。面對著這些「疑」重的人，不懂得及時，生出大信根力的這些弟子，也是很無奈。所以他不斷要適應根機。
所以這些持小乘法的人，「自以為足」，都以為我全都已經得到了，所以就「不求大乘，疑一實法」，對一實，一乘實相的妙法，起了懷疑的心。他所懷疑的是，以為自己全都很瞭解，很滿足了，哪有比我瞭解的更深的法呢？這就是我們凡夫自高自大，障礙我們向前前進。所以我們要好好警惕。
經文之中就說，「阿若憍陳如等千二百人」，已經「發聲聞、辟支佛心」的人，「比丘、比丘尼、優婆塞、優婆夷，各作是念」。
阿若憍陳如等
千二百人
及發聲聞、辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
因為人人的心還有一點懷疑。比丘、比丘尼，之前已經解釋過了。我們現在應該要解釋「優婆塞」、「優婆夷」。
「優婆塞」譯成我們(華文)的意思，就是叫做「清信士」。心很清淨，相信三寶的人，叫做「清信士」。也就是在家，攜家帶眷，在家人，他能夠持五戒，這叫做清信自守，也同樣是學佛的人。佛陀的教育，他開始接受了，自我向內不斷清除內心的，貪、瞋、癡、貢高、我慢、懷疑，這些事情，所以叫做清信(士)；清淨內心，信仰三寶，在家修行的人。
梵語優婆塞（夷）
華言清信士
謂雖在家
能持五戒
清信自守
又云
近事男、近事女
謂能持戒
可親近承事諸佛法
故名
優婆塞、優婆夷
在家修行，也是同樣要持五戒。戒能防非止惡，預防錯誤的事情重複去做，有什麼惡事，他也能及時停止，自己懂得反省、懺悔。不對的事情，我們絕對不要去做；既然做了，我們要及時停止。這叫做戒，叫做防非止惡。這叫做清信自守，自己守護好，也能叫做近事男，若是「優婆夷」，叫做近事女。
無論男女二眾，在家男女二眾，都要守佛所教的戒律，要守持的是五戒，能夠親近承事諸佛法，就要一直愈親近。這就是佛陀的教法中，希望我們出家、在家，都有其規律。
居士應該要修的行，就是知足，然後要付出、布施，要懂得布施、施捨，就是最快樂的。在佛法之中，懂得這樣深信、持戒，知道法之後，要懂得去付出，少欲知足，要多付出、布施，捨離慳貪等等。這就是佛陀對優婆塞所開示的，在家居士該守的戒律。這是我們人人也要知道的。
在家居士，第一、要生信心；第二、要持戒；第三、要知道法；第四、要去付出。這就是近事男與近事女，也稱做「清信士」。他的心很清淨，他信仰三寶，他能夠持戒，很謙卑、知足、付出等等，這是在家居士應該有的(修行)。
所以，在那個場合，佛陀在靈山會上，面對這麼多，有(發)聲聞、辟支佛(心)，有發菩薩心的人，有比丘、比丘尼、天龍八部……，很多。在這個場合中，佛陀既然宣告：過去我所說的都是方便法，今天開始要正直捨方便，述說一乘大法。所以，有那麼多人，大家「各作是念」。這是在前面說過的（經）文。就是除了聲聞、緣覺，比丘、比丘尼、優婆塞、優婆夷等，「各作是念」，大家的內心都有這樣的念頭。
各作是念：
四十多年來
隨佛聞三乘教
隨機受教
而今聞佛
一乘甚深微妙法
難知難解
執重疑深
他們人人心所念的，心所念的就是這樣，四十多年來，隨佛聞三乘教，佛陀說法四十多年了，這四十多年間，如那些常隨眾，無論佛陀對任何人說法，他們都有聽到，都瞭解。佛陀隨機逗教，開出了三乘的教法，為聲聞乘、為獨覺乘、為發菩薩心的菩薩乘，這三乘的教法，佛陀是隨機在教化。無論何種根機，佛陀所施之教，他們都是這樣信受。
不過現在，「而今聞佛一乘甚深微妙法」，現在忽然間，聽到佛陀說，還有一乘甚深微妙的道理。此時，對他們來說，讓他們難知難解。為什麼會難知難解？那就是「執重疑深」。大家各有執著，以為自己所聽到的法，就是真實法，以為自己，已經瞭解佛陀的教法，大家都自以為是，所以很執著，這種「執重疑深」。這是在法華會那麼多人，人人的心都有這個懷疑的念。
會中聲聞、羅漢
執重疑深
並四眾皆生疑
求佛諸菩薩
大數有八萬
亦皆有疑
所以會中的聲聞、羅漢、辟支佛等等，都是「執重疑深」，可以說四眾全部都生疑，全場的人都生疑。可見佛陀過去，適應眾生的根機所說的教法，人人就是在自己的範圍內，這個心未完全打開，這個信念還未真正建立。
所以，我們剛才說過，「疑有深淺，根有利鈍」。所以這個「疑」，若是智慧比較敏銳的，一下子就能夠接受，很快的就能將疑解開，但是，要到達佛智的念，還是差一點。
最近一直告訴大家，根機比較高的人，還差一點點，所以還是有疑問，十地菩薩，還有法雲在，總是還無法很深徹瞭解。何況是「四眾弟子，不解佛智」，持小乘法的人，自以為足，所以大家(自)以為：「我很滿足了，佛陀的教法，我很瞭解了。」所以不想要再向前前進。這就是佛陀所擔憂的，他才開始要正直捨方便。現在要將所有，三乘之人，根機拉近，讓他們接近佛的境界。這是《法華經》最重要的道理，所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Doubts to Seek the Dharma (深生信心求疑求法)
Date: February. 12. 2014
“Doubts may be deep or superficial. Capabilities may be sharp or dull. The disciples in the fourfold assembly did not understand the Buddha’s wisdom. They uphold Small Vehicle teachings and think that is enough. They do not seek Great Vehicles teachings but [instead] doubt the One True Dharma.”
This tells all of us that among the afflictions in our hearts, besides greed, anger, ignorance and arrogance, there is doubt. It hinders our diligent will to practice. Therefore, we must pay close attention to our minds. Do we have doubts about the Buddha’s teachings? Have we given rise to great Power of Faith?
Previously, I mentioned that the Buddha had especially told everyone, “One must give rise to great Power of Faith.” To understand the ultimate One Vehicle Dharma, we must give rise to great Power of Faith. However, “doubts” can be deep or superficial. If we have severe doubts, we will stubbornly cling to unenlightened delusion. Though we have doubts, if they are superficial, after we are given a [deeper] explanation, we will naturally give rise to faith. When doubts are eliminated, faith arises.
So, the Root of Faith can be deep or superficial. Thus, the Buddha gave teachings based on our capabilities. “Capabilities may be sharp or dull.” People with great capabilities and strengths are sharp. They are very keen and are fast learners. Hearing [one teaching,] they know ten things. They are people with great, sharp capabilities. But if people have dull capabilities, they can listen to the teachings again and again [with no effect]. This is because we sentient beings, while in the Six Realms, continuously create afflictions. The more afflictions we create, the deeper and thicker they accumulate, and the duller our capabilities become.
Consider a piece of cloth. If it picks up, just a little bit of dirt, we can beat it lightly and it will be clean. But if it gets dirtier, then it needs to be washed. And if it gets even dirtier, it takes great effort to wash it clean. We must look at how many afflictions we have in our minds, and look at how many habitual tendencies we have developed over our many lifetimes.
Thus, the sharpness of our capabilities depends on the amount of defilements we have amassed. In particular, we must be vigilant of our doubts. Greed, anger, ignorance, arrogance and doubt are the five major hindrances to our wisdom-life. So, they are called poisons, or turbidities. Therefore, we must be mindful [of them]. At the beginning of the Lotus Sutra [Assembly], “The disciples in the fourfold assembly did not understand the Buddha’s wisdom.” For over 40 years, everyone had faith in themselves, believing that they had the best understanding of the Buddha’s teachings, that they had already attained the most important Dharma.
Therefore, they were vey conceited, believing they a complete grasp of the Buddha’s teachings.Whether their capabilities were sharp or dull, they all believed they clearly understood the teachings of the Buddha.But, during the Lotus Dharma-assembly, the Buddha began to set aside skillful means of the past and bring forth the One Vehicle path.
Among the disciples in the fourfold assembly, many did not understand the Buddha’s wisdom.Only now did they realize that they had not yet clearly understood the Buddha’s mindfulness, the Buddha’s wisdom, and all of the Buddha’s teachings.
Therefore, “disciples in the fourfold assembly did not understand the Buddha’s wisdom”.Even those in the Four Noble Realms could not understand, not to mention those of us still in the Six Unenlightened Realms.Compared to the disciples of the fourfold assembly at the Lotus Dharma-assembly, we are even farther from the Buddha’s wisdom and have no way to understand it.Therefore, we must be even more diligent; we cannot be conceited.
Many people say, “I listen to [the Dharma] every day.And because I have listened, this is my understanding.I know this.”If we are always conceited, we will always remain very far away from the Buddha’s wisdom.If we have faith though we are far removed from Him in time, we can understand what the Buddha said, “Those who believe my teachings, even though they are thousands of miles away, are in the same room as me.”
So, we must have faith in the Buddha’s wisdom.I frequently tell everyone that the Dharma the Buddha originally wanted to teach was very simple.He wanted to tell us that we all intrinsically have Buddha-nature.This is what He wanted us to know.But we could not realize that we all intrinsically have Buddha-nature, so He had to continuously and repeatedly teach us according to our capabilities.There was not much else He could do.
Faced with disciples who had tremendous doubts, who could not immediately give rise to great Power of Faith, the Buddha could not [give true teachings].
So, He had to continuously teach according to capabilities.These people who upheld Small Vehicle teachings “thought that was enough;” they believed that they had already attained everything.So, “they did not seek Great Vehicle teachings but [instead] doubted the One True Dharma”.Their minds had given rise to doubts about the wondrous One Vehicle Dharma.They had doubts because they believed they were content with the understanding they achieved.“How could there be a more profound Dharma than what I already know?”This is how we ordinary people obstruct our progress through conceit and arrogance.Therefore, we must be very vigilant.
The sutra states, “Ajnata Kaundinya and others, 1200 in all, as well as those who aspired to become.”“Hearers and Pratyekabuddhas, bhiksus, bhiksunis, upasakas and upasikas, each had the following thought,” because they all still had traces of doubts.
We already explained bhiksus and bhiksunis.Now I will explain what upaskas and upasikas are.The translation of upaskas is lay devotees.Their hearts are very pure.
Those who have faith in the Three Treasures are called “lay devotees”.They are lay practitioners, and they may have spouses and families.They uphold the Five Precepts and abide by their pure faith.They are also Buddhist practitioners.
They have accepted the Buddha's teachings and are continuously washing away the greed, anger, ignorance, arrogance and doubt from their minds. Therefore, they are called lay devotees, spiritual practitioners who purify their minds and have faith in the Three Treasures.
Upasaka is a Sanskrit word that means lay devotees. Though they are lay practitioners, they uphold the Five Precepts and abide in their pure faith. It is also said that male and female lay followers can follow precepts and draw near to and uphold the Buddha-Dharma. Therefore, they are called upasakas and upasikas.
Lay practitioners must also uphold the Five Precepts. Precepts guard against wrong and stop evils. They prevent people from repeating past mistakes and immediately stop them from committing wrongs. So, we must learn to reflect and repent. We must absolutely prevent ourselves from doing wrong things. If we have already committed wrongs, then we must cease immediately. This can be done with precepts, which guard against wrongs and stop evils. This is how they abide by pure faith and protect themselves. They are also called laymen.
Upasikas are called laywomen. Whether they are male or female lay disciples, they must follow the Buddha's rules. They have to uphold the Five Precepts to shoulder the responsibilities of the Dharma and constantly draw near to it. This is because the Buddha, in His teachings, gave rules to both monastic and lay practitioners, so they would have discipline.
Lay practitioners must learn to be content and then practice giving. Charitable giving can lead to great joy. If they are immersed in the Buddha-Dharma, have deep faith and uphold precepts, they will be able to practice giving and become content, having very few desires. By helping others and giving often, they let go of stinginess and greed. This is what the Buddha taught upasakas. The rules that lay practitioners must uphold are also the rules all of us must know.
Lay practitioners must first, give rise to faith; second, uphold precepts; third, understand the Dharma and fourth, practice giving. This is what laymen and laywomen must do. They are also called “lay devotees.” Their hearts are very pure, and they have faith in the Three Treasures. They uphold precepts and are humble, content, generous and so on. For lay practitioners, these are necessary spiritual practices. So, at the Vulture Peak Assembly, there were many Hearers and Pratyekabuddhas, those who formed Bodhisattva-aspirations, bhiksus and bhiksunis and the eight classes of Dharma-protectors. And on this occasion, the Buddha proclaimed, “In the past, I taught skillful means. Now I will set aside the skillful for the direct and talk about the One Vehicle Dharma.” So, all those people “each had the following thought”. This was mentioned in the previous section. Besides Hearers and Pratyekabuddhas, bhiksus and bhiksunis, upasakas and upasikas “each had the following thought”. They all had similar thoughts in their minds.
“Each had the following thought: Over 40 years, they followed the Buddha and listened to the Three Vehicle teachings. They were taught according to their capabilities. But now as they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma, they found it difficult to know and understand because of their strong attachments and deep doubts.”
This is what they were all thinking. Over 40 years, they followed the Buddha and The Buddha had been teaching the Dharma for over 40 years. During all that time, no matter who the Buddha was teaching, these followers listened and understood. The Buddha taught according to capabilities, so He developed the Three Vehicle teachings for Hearers, Pratyekabuddhas and those who formed Bodhisattva-aspirations. With the Three Vehicle teachings, the Buddha taught according to capability, so regardless of people’s capabilities, they could faithfully accept them.
But now, “they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma.” Now, all of a sudden, they heard the Buddha say that there were also the One Vehicle principles, extremely profound, subtle and wondrous. At this time, they found it difficult to know and understand.
Why is that? Because of “their strong attachments and deep doubts”. They each had their own attachments and believed that the Dharma they had heard was the True Dharma. They believed they had already understood the Buddha’s teachings.They were conceited, so they were very stubborn, with “strong attachments and deep doubts. ” All the attendees of the Lotus Dharma-assembly shared this doubt in their minds.
At the assembly, Hearers and Arhats had strong attachments and deep doubts. The fourfold assembly all gave rise to doubts and sought [answers] from Buddhas and Bodhisattvas.
There were roughly 80,000 of them, all with doubts.
Hearers and Arhats at the assembly, as well as Pratyekabuddhas and others, all had “strong attachments and heavy doubts”. It could be said that the fourfold assembly all gave rise to doubts. All attendees gave rise to doubts. Clearly, in the past, when the Buddha taught sentient beings according to their capabilities, they all remained in their comfort zone.
They did not open their minds and did not truly establish their faith. So, as I previously said, “Doubts may be deep or superficial, capabilities may be sharp or dull.” Regarding this “doubt, people with keen wisdom can quickly understand and resolve their doubts.” However, they still have quite a ways to go before attaining the Buddha’s wisdom.
Recently, I keep telling everyone that even people with high capabilities may still fall short, so they still have doubts Even Bodhisattvas on the tenth ground still have Dharma-clouds in their minds and still do not have thorough understanding, not to mention “disciples of the fourfold assembly, [who] do not understand the Buddha’s wisdom”.
People who practice Small Vehicle teachings are conceited and self-satisfied because they believe they thoroughly understand the Buddha’s teachings.So, they no longer want to advance further. This was what the Buddha was worried about. Thus, He set aside skillful means for the direct to pull those with Three Vehicle capabilities closer to the state of Buddhas.
This is the most important principle of the Lotus Sutra.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
不求大乘疑一實法。
⊙「阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，、各作是念。」《法華經方便品第二》
⊙梵語優婆塞（夷），華言清信士，謂雖在家能持五戒，清信自守。又云近事男、近事女，謂能持戒，可親近承事諸佛法，故名優婆塞、優婆夷。
⊙各作是念：四十多年來隨佛聞三乘教，隨機受教，而今聞佛一乘甚深微妙法，難知難解，執重疑深。
⊙會中聲聞、羅漢執重疑深，並四眾皆生疑，求佛諸菩薩大數有八萬，亦皆有疑。
【證嚴上人開示】
「疑有深淺根有利鈍，四眾弟子不解佛智，持小乘法自以為足，不求大乘疑一實法。」
疑有深淺
根有利鈍
四眾弟子
不解佛智
持小乘法
自以為足
不求大乘
疑一實法
也就是要與大家分享，我們人人心的煩惱之中，除了貪、瞋、癡、驕傲以外，就是疑。這會障礙我們精進的道心，所以我們必定，要很注意我們的心，對佛法，佛陀的教法，我們有沒有疑？我們是不是有生起大信力呢？
前面我們就說過了，佛陀特別向大家這樣說，當生大信力。若要瞭解這一乘實法，人人要當生大信力。
不過，「疑」有深、有淺，深疑，那就是執迷不悟，若是比較淺，自然雖然有疑，經過解釋之後，自然就會生「信」，疑心除掉，信心生。所以，信的根有深與淺，所以，佛陀施教是看我們的根機。
「根有利鈍」，若是大根大力的人，叫做利根，很敏銳，一點就通，聞一知十，這就是大根機，利。若是鈍的人，一次又一次，一而再，再而三。這是我們眾生在六道中，不斷複製煩惱，煩惱複製得愈深、愈厚，那就是根機愈鈍，很鈍劣。
就如一塊布，你若稍微沾到髒污，拍一拍就乾淨了，再髒一點的，就要洗，再更髒的，就要經過一番吃力地去洗。這就是要看我們心的煩惱，到底是多或少，看我們在六道輪迴中，到底受了多少的污染習氣。所以說起來，根機的利鈍，就要看我們沾了多少的污垢。
尤其是這個「疑」字，我們要很警惕！就如貪、瞋、癡、貢高、疑，這五項，那就是慧命中的重障礙，所以稱為毒，也稱為濁。所以我們要好好用心。
在《法華經》開始，「四眾弟子，不解佛智」。四十多年了，人人都自己相信自己，佛陀所說的教法，我最瞭解；最主要的法，我已經得到了。所以大家都自以為是，以為佛陀所說的，我已經都瞭解了。無論根機是利、鈍之人，人人都各以為佛所說的法他全都清楚、瞭解。
但是，來到這個法華會之中，佛陀開始捨棄過去的方便法，開始轉為一乘道，所以一些人，四眾弟子就不解佛智。到此時才知道，原來佛陀的用心，佛陀的智慧，佛陀所說的教法，我還未很清楚、瞭解。所以說「四眾弟子不解佛智」。
到四聖的程度都還無法瞭解，何況我們還是在六凡之中。比法華會上的四眾弟子，我們與他們比起來，我們更是離佛的智慧還很遠，無法瞭解。所以我們應該要再更精進，不要自以為是。
很多人都說：「不是每天都這樣聽，不是就這樣聽過了，瞭解的就是這樣，我知道了。」我們若常常自以為是，那永遠與佛智就拉得很長、很遠。我們若是相信，雖然離佛那麼長遠的時間，佛陀說：能瞭解、相信我所說的法，哪怕是離千里外之遠，與我同在一室內一樣。
所以，我們要相信佛智。常常對大家說，佛本來所要說的法，是這麼簡單的法，要對大家說，人人本具佛性，只是要讓大家知道這樣的事情。卻是人人無法發現，自己本具佛性，佛陀才要這樣不斷地，繞圈圈來應機逗教，佛也是很無奈。面對著這些「疑」重的人，不懂得及時，生出大信根力的這些弟子，也是很無奈。所以他不斷要適應根機。
所以這些持小乘法的人，「自以為足」，都以為我全都已經得到了，所以就「不求大乘，疑一實法」，對一實，一乘實相的妙法，起了懷疑的心。他所懷疑的是，以為自己全都很瞭解，很滿足了，哪有比我瞭解的更深的法呢？這就是我們凡夫自高自大，障礙我們向前前進。所以我們要好好警惕。
經文之中就說，「阿若憍陳如等千二百人」，已經「發聲聞、辟支佛心」的人，「比丘、比丘尼、優婆塞、優婆夷，各作是念」。
阿若憍陳如等
千二百人
及發聲聞、辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
因為人人的心還有一點懷疑。比丘、比丘尼，之前已經解釋過了。我們現在應該要解釋「優婆塞」、「優婆夷」。
「優婆塞」譯成我們(華文)的意思，就是叫做「清信士」。心很清淨，相信三寶的人，叫做「清信士」。也就是在家，攜家帶眷，在家人，他能夠持五戒，這叫做清信自守，也同樣是學佛的人。佛陀的教育，他開始接受了，自我向內不斷清除內心的，貪、瞋、癡、貢高、我慢、懷疑，這些事情，所以叫做清信(士)；清淨內心，信仰三寶，在家修行的人。
梵語優婆塞（夷）
華言清信士
謂雖在家
能持五戒
清信自守
又云
近事男、近事女
謂能持戒
可親近承事諸佛法
故名
優婆塞、優婆夷
在家修行，也是同樣要持五戒。戒能防非止惡，預防錯誤的事情重複去做，有什麼惡事，他也能及時停止，自己懂得反省、懺悔。不對的事情，我們絕對不要去做；既然做了，我們要及時停止。這叫做戒，叫做防非止惡。這叫做清信自守，自己守護好，也能叫做近事男，若是「優婆夷」，叫做近事女。
無論男女二眾，在家男女二眾，都要守佛所教的戒律，要守持的是五戒，能夠親近承事諸佛法，就要一直愈親近。這就是佛陀的教法中，希望我們出家、在家，都有其規律。
居士應該要修的行，就是知足，然後要付出、布施，要懂得布施、施捨，就是最快樂的。在佛法之中，懂得這樣深信、持戒，知道法之後，要懂得去付出，少欲知足，要多付出、布施，捨離慳貪等等。這就是佛陀對優婆塞所開示的，在家居士該守的戒律。這是我們人人也要知道的。
在家居士，第一、要生信心；第二、要持戒；第三、要知道法；第四、要去付出。這就是近事男與近事女，也稱做「清信士」。他的心很清淨，他信仰三寶，他能夠持戒，很謙卑、知足、付出等等，這是在家居士應該有的(修行)。
所以，在那個場合，佛陀在靈山會上，面對這麼多，有(發)聲聞、辟支佛(心)，有發菩薩心的人，有比丘、比丘尼、天龍八部……，很多。在這個場合中，佛陀既然宣告：過去我所說的都是方便法，今天開始要正直捨方便，述說一乘大法。所以，有那麼多人，大家「各作是念」。這是在前面說過的（經）文。就是除了聲聞、緣覺，比丘、比丘尼、優婆塞、優婆夷等，「各作是念」，大家的內心都有這樣的念頭。
各作是念：
四十多年來
隨佛聞三乘教
隨機受教
而今聞佛
一乘甚深微妙法
難知難解
執重疑深
他們人人心所念的，心所念的就是這樣，四十多年來，隨佛聞三乘教，佛陀說法四十多年了，這四十多年間，如那些常隨眾，無論佛陀對任何人說法，他們都有聽到，都瞭解。佛陀隨機逗教，開出了三乘的教法，為聲聞乘、為獨覺乘、為發菩薩心的菩薩乘，這三乘的教法，佛陀是隨機在教化。無論何種根機，佛陀所施之教，他們都是這樣信受。
不過現在，「而今聞佛一乘甚深微妙法」，現在忽然間，聽到佛陀說，還有一乘甚深微妙的道理。此時，對他們來說，讓他們難知難解。為什麼會難知難解？那就是「執重疑深」。大家各有執著，以為自己所聽到的法，就是真實法，以為自己，已經瞭解佛陀的教法，大家都自以為是，所以很執著，這種「執重疑深」。這是在法華會那麼多人，人人的心都有這個懷疑的念。
會中聲聞、羅漢
執重疑深
並四眾皆生疑
求佛諸菩薩
大數有八萬
亦皆有疑
所以會中的聲聞、羅漢、辟支佛等等，都是「執重疑深」，可以說四眾全部都生疑，全場的人都生疑。可見佛陀過去，適應眾生的根機所說的教法，人人就是在自己的範圍內，這個心未完全打開，這個信念還未真正建立。
所以，我們剛才說過，「疑有深淺，根有利鈍」。所以這個「疑」，若是智慧比較敏銳的，一下子就能夠接受，很快的就能將疑解開，但是，要到達佛智的念，還是差一點。
最近一直告訴大家，根機比較高的人，還差一點點，所以還是有疑問，十地菩薩，還有法雲在，總是還無法很深徹瞭解。何況是「四眾弟子，不解佛智」，持小乘法的人，自以為足，所以大家(自)以為：「我很滿足了，佛陀的教法，我很瞭解了。」所以不想要再向前前進。這就是佛陀所擔憂的，他才開始要正直捨方便。現在要將所有，三乘之人，根機拉近，讓他們接近佛的境界。這是《法華經》最重要的道理，所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Doubts to Seek the Dharma (深生信心求疑求法)
Date: February. 12. 2014
“Doubts may be deep or superficial. Capabilities may be sharp or dull. The disciples in the fourfold assembly did not understand the Buddha’s wisdom. They uphold Small Vehicle teachings and think that is enough. They do not seek Great Vehicles teachings but [instead] doubt the One True Dharma.”
This tells all of us that among the afflictions in our hearts, besides greed, anger, ignorance and arrogance, there is doubt. It hinders our diligent will to practice. Therefore, we must pay close attention to our minds. Do we have doubts about the Buddha’s teachings? Have we given rise to great Power of Faith?
Previously, I mentioned that the Buddha had especially told everyone, “One must give rise to great Power of Faith.” To understand the ultimate One Vehicle Dharma, we must give rise to great Power of Faith. However, “doubts” can be deep or superficial. If we have severe doubts, we will stubbornly cling to unenlightened delusion. Though we have doubts, if they are superficial, after we are given a [deeper] explanation, we will naturally give rise to faith. When doubts are eliminated, faith arises.
So, the Root of Faith can be deep or superficial. Thus, the Buddha gave teachings based on our capabilities. “Capabilities may be sharp or dull.” People with great capabilities and strengths are sharp. They are very keen and are fast learners. Hearing [one teaching,] they know ten things. They are people with great, sharp capabilities. But if people have dull capabilities, they can listen to the teachings again and again [with no effect]. This is because we sentient beings, while in the Six Realms, continuously create afflictions. The more afflictions we create, the deeper and thicker they accumulate, and the duller our capabilities become.
Consider a piece of cloth. If it picks up, just a little bit of dirt, we can beat it lightly and it will be clean. But if it gets dirtier, then it needs to be washed. And if it gets even dirtier, it takes great effort to wash it clean. We must look at how many afflictions we have in our minds, and look at how many habitual tendencies we have developed over our many lifetimes.
Thus, the sharpness of our capabilities depends on the amount of defilements we have amassed. In particular, we must be vigilant of our doubts. Greed, anger, ignorance, arrogance and doubt are the five major hindrances to our wisdom-life. So, they are called poisons, or turbidities. Therefore, we must be mindful [of them]. At the beginning of the Lotus Sutra [Assembly], “The disciples in the fourfold assembly did not understand the Buddha’s wisdom.” For over 40 years, everyone had faith in themselves, believing that they had the best understanding of the Buddha’s teachings, that they had already attained the most important Dharma.
Therefore, they were vey conceited, believing they a complete grasp of the Buddha’s teachings.Whether their capabilities were sharp or dull, they all believed they clearly understood the teachings of the Buddha.But, during the Lotus Dharma-assembly, the Buddha began to set aside skillful means of the past and bring forth the One Vehicle path.
Among the disciples in the fourfold assembly, many did not understand the Buddha’s wisdom.Only now did they realize that they had not yet clearly understood the Buddha’s mindfulness, the Buddha’s wisdom, and all of the Buddha’s teachings.
Therefore, “disciples in the fourfold assembly did not understand the Buddha’s wisdom”.Even those in the Four Noble Realms could not understand, not to mention those of us still in the Six Unenlightened Realms.Compared to the disciples of the fourfold assembly at the Lotus Dharma-assembly, we are even farther from the Buddha’s wisdom and have no way to understand it.Therefore, we must be even more diligent; we cannot be conceited.
Many people say, “I listen to [the Dharma] every day.And because I have listened, this is my understanding.I know this.”If we are always conceited, we will always remain very far away from the Buddha’s wisdom.If we have faith though we are far removed from Him in time, we can understand what the Buddha said, “Those who believe my teachings, even though they are thousands of miles away, are in the same room as me.”
So, we must have faith in the Buddha’s wisdom.I frequently tell everyone that the Dharma the Buddha originally wanted to teach was very simple.He wanted to tell us that we all intrinsically have Buddha-nature.This is what He wanted us to know.But we could not realize that we all intrinsically have Buddha-nature, so He had to continuously and repeatedly teach us according to our capabilities.There was not much else He could do.
Faced with disciples who had tremendous doubts, who could not immediately give rise to great Power of Faith, the Buddha could not [give true teachings].
So, He had to continuously teach according to capabilities.These people who upheld Small Vehicle teachings “thought that was enough;” they believed that they had already attained everything.So, “they did not seek Great Vehicle teachings but [instead] doubted the One True Dharma”.Their minds had given rise to doubts about the wondrous One Vehicle Dharma.They had doubts because they believed they were content with the understanding they achieved.“How could there be a more profound Dharma than what I already know?”This is how we ordinary people obstruct our progress through conceit and arrogance.Therefore, we must be very vigilant.
The sutra states, “Ajnata Kaundinya and others, 1200 in all, as well as those who aspired to become.”“Hearers and Pratyekabuddhas, bhiksus, bhiksunis, upasakas and upasikas, each had the following thought,” because they all still had traces of doubts.
We already explained bhiksus and bhiksunis.Now I will explain what upaskas and upasikas are.The translation of upaskas is lay devotees.Their hearts are very pure.
Those who have faith in the Three Treasures are called “lay devotees”.They are lay practitioners, and they may have spouses and families.They uphold the Five Precepts and abide by their pure faith.They are also Buddhist practitioners.
They have accepted the Buddha's teachings and are continuously washing away the greed, anger, ignorance, arrogance and doubt from their minds. Therefore, they are called lay devotees, spiritual practitioners who purify their minds and have faith in the Three Treasures.
Upasaka is a Sanskrit word that means lay devotees. Though they are lay practitioners, they uphold the Five Precepts and abide in their pure faith. It is also said that male and female lay followers can follow precepts and draw near to and uphold the Buddha-Dharma. Therefore, they are called upasakas and upasikas.
Lay practitioners must also uphold the Five Precepts. Precepts guard against wrong and stop evils. They prevent people from repeating past mistakes and immediately stop them from committing wrongs. So, we must learn to reflect and repent. We must absolutely prevent ourselves from doing wrong things. If we have already committed wrongs, then we must cease immediately. This can be done with precepts, which guard against wrongs and stop evils. This is how they abide by pure faith and protect themselves. They are also called laymen.
Upasikas are called laywomen. Whether they are male or female lay disciples, they must follow the Buddha's rules. They have to uphold the Five Precepts to shoulder the responsibilities of the Dharma and constantly draw near to it. This is because the Buddha, in His teachings, gave rules to both monastic and lay practitioners, so they would have discipline.
Lay practitioners must learn to be content and then practice giving. Charitable giving can lead to great joy. If they are immersed in the Buddha-Dharma, have deep faith and uphold precepts, they will be able to practice giving and become content, having very few desires. By helping others and giving often, they let go of stinginess and greed. This is what the Buddha taught upasakas. The rules that lay practitioners must uphold are also the rules all of us must know.
Lay practitioners must first, give rise to faith; second, uphold precepts; third, understand the Dharma and fourth, practice giving. This is what laymen and laywomen must do. They are also called “lay devotees.” Their hearts are very pure, and they have faith in the Three Treasures. They uphold precepts and are humble, content, generous and so on. For lay practitioners, these are necessary spiritual practices. So, at the Vulture Peak Assembly, there were many Hearers and Pratyekabuddhas, those who formed Bodhisattva-aspirations, bhiksus and bhiksunis and the eight classes of Dharma-protectors. And on this occasion, the Buddha proclaimed, “In the past, I taught skillful means. Now I will set aside the skillful for the direct and talk about the One Vehicle Dharma.” So, all those people “each had the following thought”. This was mentioned in the previous section. Besides Hearers and Pratyekabuddhas, bhiksus and bhiksunis, upasakas and upasikas “each had the following thought”. They all had similar thoughts in their minds.
“Each had the following thought: Over 40 years, they followed the Buddha and listened to the Three Vehicle teachings. They were taught according to their capabilities. But now as they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma, they found it difficult to know and understand because of their strong attachments and deep doubts.”
This is what they were all thinking. Over 40 years, they followed the Buddha and The Buddha had been teaching the Dharma for over 40 years. During all that time, no matter who the Buddha was teaching, these followers listened and understood. The Buddha taught according to capabilities, so He developed the Three Vehicle teachings for Hearers, Pratyekabuddhas and those who formed Bodhisattva-aspirations. With the Three Vehicle teachings, the Buddha taught according to capability, so regardless of people’s capabilities, they could faithfully accept them.
But now, “they listened to the Buddha’s One Vehicle, extremely profound, subtle and wondrous Dharma.” Now, all of a sudden, they heard the Buddha say that there were also the One Vehicle principles, extremely profound, subtle and wondrous. At this time, they found it difficult to know and understand.
Why is that? Because of “their strong attachments and deep doubts”. They each had their own attachments and believed that the Dharma they had heard was the True Dharma. They believed they had already understood the Buddha’s teachings.They were conceited, so they were very stubborn, with “strong attachments and deep doubts. ” All the attendees of the Lotus Dharma-assembly shared this doubt in their minds.
At the assembly, Hearers and Arhats had strong attachments and deep doubts. The fourfold assembly all gave rise to doubts and sought [answers] from Buddhas and Bodhisattvas.
There were roughly 80,000 of them, all with doubts.
Hearers and Arhats at the assembly, as well as Pratyekabuddhas and others, all had “strong attachments and heavy doubts”. It could be said that the fourfold assembly all gave rise to doubts. All attendees gave rise to doubts. Clearly, in the past, when the Buddha taught sentient beings according to their capabilities, they all remained in their comfort zone.
They did not open their minds and did not truly establish their faith. So, as I previously said, “Doubts may be deep or superficial, capabilities may be sharp or dull.” Regarding this “doubt, people with keen wisdom can quickly understand and resolve their doubts.” However, they still have quite a ways to go before attaining the Buddha’s wisdom.
Recently, I keep telling everyone that even people with high capabilities may still fall short, so they still have doubts Even Bodhisattvas on the tenth ground still have Dharma-clouds in their minds and still do not have thorough understanding, not to mention “disciples of the fourfold assembly, [who] do not understand the Buddha’s wisdom”.
People who practice Small Vehicle teachings are conceited and self-satisfied because they believe they thoroughly understand the Buddha’s teachings.So, they no longer want to advance further. This was what the Buddha was worried about. Thus, He set aside skillful means for the direct to pull those with Three Vehicle capabilities closer to the state of Buddhas.
This is the most important principle of the Lotus Sutra.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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