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)
⊙「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)
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