20140325《靜思妙蓮華》無上兩足尊
⊙「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」
⊙「爾時，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》⊙「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」《法華經方便品第二》
⊙舍利弗以宿命智，謂此多數會眾久蒙諸佛之所教化，必能敬信。佛不可以少數人之故，止而不說。
⊙長夜安隱：長夜喻生死煩惱之昏暗漫長，祈佛以妙法智慧之光，善能饒益一切眾生。
⊙「爾時，舍利弗欲重宣此義而說偈言：無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」《法華經方便品第二》
⊙無上兩足尊：以佛在兩足之有情中為第一尊貴故。又言，戒定、福慧等之功德，如佛兩足尊，遊行法界。
【證嚴上人開示】
「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」
二乘根淺
執深障重
一乘實法
難知信解
佛智顧念
慢疑生謗
也就是要說，佛陀，他觀機這聽法的根機大眾，這些大眾的根機，是否全都成熟了？還有少部分的人，這二乘的根很淺，所以都是在執，執著還深，障礙還很重。所以佛陀顧念，這些執深障重的小根機的人，萬一聽不懂不打緊，又在法中起我慢、增上慢的心，又再生起了毀謗。若如此，這些人就會造業。佛陀不忍心，佛陀的慈悲，為了這些少數的人，所以他還是默然。
但是，舍利弗還是鍥而不捨，殷勤要來請法。所以上面這段（經）文，就說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」
爾時
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》
「唯」就是最虔誠，我內心唯有一念虔誠來請佛，恭敬佛陀，請佛要暢演您這心念，將真實妙法來為大眾宣說。舍利弗的殷勤就表達了。
他接下來這分的心意，他就說：「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」
今此會中
如我等比
百千萬億
世世已曾從佛受化
如此人等必能敬信
長夜安隱
多所饒益
《法華經方便品第二》
這「今此會中」，就是說現在大眾；這「如我等比」，就是像我舍利弗這樣的比丘，應該有很多，有「百千萬億」。這樣恭敬尊重，深信佛陀所說的法，還很多。像這些人都有很深的因緣，那就是「世世已曾從佛受化，如此人等必能敬信」。「世世」是過去與現在，一直就是與佛很深的因緣，受佛所教化，這樣的人。這些人絕對是相信、敬重，相信佛陀的法，必定是，「長夜安隱，多所饒益」。
這是舍利弗，他用宿命智，這個「宿命智」就是知道過去，過去一直累積到現在的智慧。所以現在的舍利弗，在佛的弟子中，還是一樣智慧第一。他代替在會中多數的人，這些人已經自長久以前，就已經有受佛所教化過，所以這些人必定能夠敬信。這是舍利弗再次表達。意思就是說：「佛啊！您不要為了少數人，這樣止而不說。」
舍利弗以宿命智
謂此多數會眾
久蒙諸佛之所教化
必能敬信
佛不可
以少數人之故
止而不說
這些敬信佛陀的弟子是這麼多，百千萬億，有這麼多。哪怕是現在的弟子需要您說，還有未來的，不要只為了少數的人不敬信，有增上慢這樣的人，止而不說。這是舍利弗一再懇請。
上面說「長夜安隱」，這些人他已經都心很安了，無論佛陀您如何說，他們總是能接受。長久以來在生死中，就一直跟隨佛陀，一直到現在，所以說長夜。「長夜」的意思就是生死。我們凡夫，就是還是在六道輪迴中，在這生死中還是不斷有煩惱，有了煩惱就起惑、造業，這表示長久的時間，還在無明中，所以譬喻為長夜——長久的時間都是在生死輪迴。
長夜安隱：
長夜
喻生死煩惱之
昏暗漫長
祈佛
以妙法智慧之光
善能饒益一切眾生
這些凡夫用很長的時間，跟隨著佛陀，生生世世受佛教育，已經走過了漫長的暗夜。夜晚就是無明，這種昏暗漫長的道路，生死都已經過來了，所以現在大家心已經安穩下來。還是未來，佛陀心所保護著的法，請佛陀能向大家安心表達開示，人人現在的心，都是很安穩在深信的境界中，絕對沒有懷疑。
所以，現在還是要請佛，能夠妙法智慧之光更來照耀，能使令這些人更再得到利益，不只是現在，還有未來。現在大家是很虔誠在期待，祈求佛陀的妙法，能迅速來向大家開示，讓大家更心安、更瞭解，這叫做「饒益」。不只是為了佛陀的時代，還有未來的現在，也是很需要。這是舍利弗向佛陀祈求，相信大家一定能信解，相信大家會再增加利益，智慧光明的利益。所以，這是上面舍利弗所說。
現在我們接著看，「爾時，舍利弗」要再重宣此義，上面的長行文，現在又再用偈文重複這樣說：「無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」
爾時
舍利弗欲重宣此義
而說偈言
無上兩足尊
願說第一法
我為佛長子
惟垂分別說
《法華經方便品第二》
「無上兩足尊」，這「無上」就是最極頂，「兩足尊」那就是，佛陀十號之一，每一尊佛都有十號，這十號有一號叫做「兩足尊」，佛就是以兩足之有情中，為第一尊貴。兩足的有情，「有情」就是有生命的東西，全都稱為眾生。但是此處特別說「兩足」，人類是萬物之靈，人類是最能接近佛法，佛陀在這人間有情中，就是稱為第一尊貴。無論是天，或者是人，在這天人間就是最高無上，所以稱為「兩足尊」。
無上兩足尊
佛十號之一
以佛在兩足之
有情中
為第一尊貴故
又言
戒定福慧等之功德
如佛兩足尊
遊行法界
這兩足，佛陀已經具足了，「戒定」與「福慧」。因為佛陀久遠劫來，修行就是在「戒定、福慧」，在這修行的過程必定要守戒，戒是修行者的規則，修行者必定要以戒，「以戒為師」。
戒是修行者最重要的規則，我們的規矩，脫離了戒，我們就容易再犯，無明再覆蔽，還是，又再墮落，這昏暗漫長的長夜裡。所以，我們修行就是要趕緊，能超越過了漫長的長夜，黑暗的境域，我們就是要趕緊能見到智慧光明，所以我們必定要守戒。
戒若要守得好，必定要定心。修行若無定性，那我們常常就是起步、退步、起步、退步，如此如何能走過，黑暗坎坷的道路呢？所以我們絕對不能再退步，要向前直走，這就是「定」。
我們的心要定，同時在這條這麼漫長的道路，我們福慧要雙修。因為，從《法華經》開始，一直到現在，佛陀是多麼重視，要入人群去救濟，救度眾生的志業，是多麼重視。過去的四十幾年間，他用方便教法，讓大家知道人間苦難、無常，因緣果報等等。用那麼長久的時間，讓大家如何能脫離了，無明黑暗的境域，這是過去佛陀的施教。
昨天也說過，二乘，其實這一乘方便的根基，若沒有過去的二乘，哪有現在這一大乘呢？過去人人若沒有接受到佛法，法譬如水來洗滌心靈的黑暗，我們如何能走過了漫長的道路？所以，這條凡夫生死的道路，這麼漫長走過來，聽到佛陀從「苦、集、滅、道」，一直到「十二因緣」等等，現在最重視，是在這「六波羅蜜」，這個六度。
所以這個「六度」，就是要如何度過生死河，人生的欲海；不只是自度，還要度人。在這茫茫人間欲海中，我們已經有工具了，就是船，就是慈航。我們自己在船上，利用這艘船，我們坐在船上乘風破浪，要經過了這茫茫的大海中，還有多少芸芸眾生，沉迷在那裡，我們就是要再一一伸手去牽引他，救拔起來，這叫做救拔苦難。同樣，同樣來坐在這艘船，在慈航上，所以這叫做福。
我們的心若是定，我們就不怕在這茫茫人群中，顛倒人生，我們就不受顛倒人生，再將我們誘引去了，反而我們在這，顛倒無明人生的群中，我們還能在那裡施教。不論是有形的利的布施、法的布施、無畏的布施等等，眾生所欠缺的，不斷付出、去付出，都是在人群中。
所以，佛陀除了「戒定」以外，還要具足「福、慧」。「福、慧」就要入人群中，「戒定」就是要守護自己，再入人群中去修「福、慧」。所以，「戒定、福慧」就是佛長久無始劫以來，內修外行的功德，這就是「戒、定」為兩足，這叫做福慧兩足尊，如佛兩足，像佛兩足，他能遊行法界。不只是遊行人間，他遊行法界。
所以在此處，舍利弗唯願，「願說第一法」，就是希望佛陀，能夠來宣講第一法。「第一法」就是佛，將內心所保護著那最深妙的法，那就是一念心，能夠含攝一切世間，所有森羅萬象。那就是佛陀兩足尊，優遊於法界中的這一念心。
這是佛陀將保護於內心，將要說出來，但是現在因為還考慮少數之人。但是，舍利弗還是不斷在懇請中。所以，我們也要耐心等待，等待舍利弗這種智慧，為了這麼多人來懇請，等待著佛陀他兩足尊，優遊於法界中，法界中的第一法，我們要如何來，自我發現這第一法。所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Supreme Two-Footed Honored One (無上兩足尊)
Date: March. 25. 2014
“Two Vehicle practitioners have limited capacities strong attachments and tremendous obstacles. The True Dharma of the One Vehicle is hard for them to believe in and understand. Because of His wisdom, the Buddha kept in mind that their arrogance and doubt could give rise to slander.”
This is telling everyone that the Buddha observed the capabilities of the Dharma-assembly. Had all of their capabilities matured? A few people had the limited capabilities of Two Vehicle practitioners. So, they still had strong attachments and tremendous obstacles. The Buddha was concerned about those with strong attachments, tremendous obstacles and limited capabilities. If they could not understand, that was fine, but they might give rise to self-arrogance and overbearing arrogance and then commit slander. If this happened, they would create karma.
The Buddha was compassionate and could not bear to let these few people do that, so He remained silent. Yet, Sariputra still persisted and sincerely requested the Dharma.
So, the previous passage stated, “At that time, Sariputra further addressed the Buddha, saying, ‘World-Honored One, I only pray that You will speak it; I only pray that You will speak it.” “Only” signified his utmost reverence; he was wholeheartedly reverent and respectful as he requested that the Buddha freely teach the true and wondrous Dharma that He had [been guarding] in His mind. Sariputra’s sincerity was an expression of his thinking, which was as follows, “Presently, within this assembly are those equal to me, hundreds, thousands, millions, billions of them. Life after life, they have been taught by the Buddha. People such as these would certainly respect and believe You. Then they could safely pass the long night and enjoy many benefits.”
“Previously, within this assembly” refers to those who were present. “Those equal to me” suggest that many bhiksus like Sariputra were likely present at the assembly in great numbers. There were many who respected and had great faith in the Buddha-Dharma. These people had very deep karmic connections. “Life after life, they have been taught by Buddhas. People such as these would certainly respect and believe You.” “Life after life” means in the past and the present these people have continuously had a deep connection with and been taught by the Buddha. They would certainly believe and respect the Buddha-Dharma. Then certainly, “they could safely pass through the long night and enjoy many benefits.” This shows that Sariputra had the wisdom of knowing past lives.
His wisdom of knowing past lives came from cultivating and accumulating wisdom over many lifetimes.So presently, Sariputra, among all the disciples of the Buddha, was still foremost in wisdom.He spoke on behalf of many at the assembly.Already, for a long time these people had been receiving the Buddha’s instruction, so they would certainly respect and believe Him.Thus, Sariputra said this again, to express, “Venerable Buddha, You must not stop expounding the Dharma just because of a few people”.
Sariputra, with the wisdom of knowing past lives, said that many of those at the assembly had long been taught by Buddhas.So, they would certainly have faith and respect.Thus, the Buddha should not stop expounding the Dharma just because of a few people.
There were many disciples who respected and believed in the Buddha.Hundreds, thousands, millions and billions of them .No only did the disciples who were there need His teachings, His future disciples would as well.Sariputra hoped He would not stop speaking just because of the few people with overbearing arrogance, who lacked faith and respect.So, Sariputra sincerely made his request again.
Earlier we mentioned, “through the long night”.There people’s minds were already at peace.So, no matter what the Buddha said, they would be able to accept it.For a long time, over many lifetimes, they had been following the Buddha.So, “long night “actually refers to our cyclic existence.
We ordinary people are still transmigrating in the Six Realms.As we go through cyclic existence, we still continuously have afflictions, which give rise to doubts and lead us to create karma.This signifies that, for a long time, we have lived in ignorance, [lacking illumination].So, the long night is an analogy for the long time we spend in cyclic existence.
Then they could safely pass the long night:
The long night refers to how the afflictions from cyclic existence are dark and endless.So, [Sariputra] prayed that the Buddha would use the light of wondrous Dharma and wisdom to abundantly benefit all sentient beings.
These ordinary people had spent a very long time following the Buddha.Life after life they were taught by Him and had lived through this long, endless dark night.“Night” implies ignorance and lack of clarity, this dark and endless path.They have passed through cyclic existence, so their minds have become peaceful and calm.
[So, Sariputra] said that the Buddha could confidently proclaim and teach the Dharma.
People’s minds, at that moment, were in a calm and peaceful state of deep faith; they had absolutely no doubts.So, he then asked the Buddha again to use the light of wondrous Dharma and wisdom to illuminate and benefit these people, not only those how were there at the time, but also those in the future.
They all waited very reverently, praying that the Buddha would quickly open and reveal His wondrous teachings, so they should develop greater peace and better understanding.This is known as “abundant benefits”.This was not only for those who lived in the Buddha’s lifetime, but for those in the future, our present.So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom.
So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom. So, this was what Sariputra said earlier. Now let us continue to read,
“At that time, Sariputra, wished to restate his meaning”. So, after the passage in prose, he repeated his request in verse.“Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma. I, as a senior disciple, sincerely implore You be explain it in detail.”
In “Supreme Two-Footed Honored One”, “supreme” refers to the ultimate, highest level and “Two-Footed Honored One” is one of the Buddha’s ten epithets. Every Buddha has ten epithets, and one of the ten is the “Two-Footed Honored One”, [the most honored] among two-footed beings. “Sentient beings” include all living beings, but here, special mention is made of the “two-footed” ones. Humans are the most intelligent of all beings and the most receptive to the Buddha-Dharma. Among these sentient beings, the Buddha is the most honored one. Among both heavenly being and humans, He is supreme and unsurpassed, so He is known as the Two-Footed Honored One.
“Supreme Two-Footed Honored One” is one of the ten epithets of the Buddha, because among two-footed sentient beings, the Buddha is the most honored and esteemed. It is also said, the merits from precepts and Samadhi, blessings and wisdom, are like the Buddha’s two honored feet, which allow Him to freely travel through Dharma-realms.”
The Buddha is already replete with these two feet, “precepts and Samadhi” and “blessings and wisdom”. This is because, since ancient kalpas, He has cultivated “precepts and Samadhi” and “blessings and wisdom”. During the process of our spiritual practice, we must follow precepts. Precepts are rules for spiritual practitioners. So, spiritual practitioners must follow precepts and “treat precepts as their teacher”. The precepts are the most important rules for spiritual practitioners to follow; if we deviate from our rules, from the precepts, we will easily transgress repeatedly and be covered by ignorance. Then, we will fall into the dark and endless night again.
So, as we engage in spiritual practice, we must get through the long endless night, this condition of darkness. Then we will quickly see the light of wisdom. So, we must uphold the precepts. To strictly adhere to the precepts, our minds must be in Samadhi. If we engage in spiritual practice without Samadhi, we will constantly move forward, then backward, forward, then backward. If so, how can we successfully walk this dark and bumpy path? So, we cannot go backward anymore; we must keep going in a straight line. We can accomplish this with our minds in Samadhi. At the same time, on this endless road, we must cultivate both blessings and wisdom.
Form the start of the Lotus teachings, the Buddha placed great importance on the mission of going into the world to save and transform sentient beings. He greatly valued this. For the past 40 years or so, He used skillful teachings to help everyone understand that this world was filled with suffering, impermanence and subject to the law of karma, etc. He spent a very long time helping people transcend that ignorant and dark state. This was what the Buddha taught in the past.
Yesterday, we also talked about the Two Vehicles, which are actually the foundation for the One Vehicle. Without the Two Vehicle teachings from the past, how could there be the One Great Vehicle now? In the past, if people had not accepted the Buddha-Dharma and used the Dharma as water to cleanse the darkness from their minds, how could they have kept walking this long path?
So, they have been on this path of cyclic existence for a very long time. They listened to the Buddha teach the Four Noble Truths and the Twelve Links of Cyclic Existence and so on, and now place great importance on the Six Paramitas, the Six Perfections. This Six Perfections are how we cross river of samsara and the sea of desires. Not only must we cross them ourselves, we must also help other people cross. We already have the tools to cross this vast sea of desires, a ship of compassion.We are on this ship, using it to weather the wind and waves. As we cross this vast sea, we still see multitudes of sentient beings immersed in the water. So, we have to pull them out, one by one. We save them from suffering by bringing them onto this ship of compassion; this is how we create blessings. If our minds are in Samadhi, we will not be afraid of going among people.
Among those living confused lives, we will not be influenced by the confusions of life, and instead, in this confused and ignorant world, we can teachings [to help people.]
We can give everything form material goods, the Dharma, to fearlessness and so on. Whatever sentient beings are in need of, we will continuously give it to them. This is what we do in the world. This is why, besides “precepts and Samadhi, the Buddha is also replete with blessings and wisdom.” “Blessings and wisdom” are cultivated by.
So, “precepts and Samadhi” are used to guard ourselves as we go among people to practice “blessings and wisdom.” So, “precepts and Samdhi, blessing and wisdom” are the merits and virtues that the Buddha cultivated since Beginningless Time.These are the two feet of “precepts and Samadhi” and “blessing and wisdom.”
With these two feet, He freely travels throughout Dharma-realms. Not only does He travel through this world, He also travels through Dharma-realms. So, at this point, Sariputra’s only wish was, “I pray. You will expound the supreme Dharma.” He hoped the Buddha would expound the supreme Dharma, which is the most profound and wondrous Dharma that He had been safeguarding in His heart.This was a state of mind.
“The supreme Dharma” was His state of mind, which encompassed all things in all worlds. This is the state of mind the Buddha, the Two-Footed Honored One, uses to freely travel throughout all Dharma-realms. It was guarded in His mind and He was about to explain it, but had not for the sake of a few people.Yet, Sariputra continued to sincerely ask for it. So, we must also patiently wait for someone like Sariputra to, for all our sakes, sincerely ask the Buddha, the Two-Footed Honored One, [to share] the state of mind He has used to freely travel through Dharma-realms.
We must learn to discover this supreme Dharma in ourselves.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」
⊙「爾時，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》⊙「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」《法華經方便品第二》
⊙舍利弗以宿命智，謂此多數會眾久蒙諸佛之所教化，必能敬信。佛不可以少數人之故，止而不說。
⊙長夜安隱：長夜喻生死煩惱之昏暗漫長，祈佛以妙法智慧之光，善能饒益一切眾生。
⊙「爾時，舍利弗欲重宣此義而說偈言：無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」《法華經方便品第二》
⊙無上兩足尊：以佛在兩足之有情中為第一尊貴故。又言，戒定、福慧等之功德，如佛兩足尊，遊行法界。
【證嚴上人開示】
「二乘根淺執深障重，一乘實法難知信解，佛智顧念慢疑生謗。」
二乘根淺
執深障重
一乘實法
難知信解
佛智顧念
慢疑生謗
也就是要說，佛陀，他觀機這聽法的根機大眾，這些大眾的根機，是否全都成熟了？還有少部分的人，這二乘的根很淺，所以都是在執，執著還深，障礙還很重。所以佛陀顧念，這些執深障重的小根機的人，萬一聽不懂不打緊，又在法中起我慢、增上慢的心，又再生起了毀謗。若如此，這些人就會造業。佛陀不忍心，佛陀的慈悲，為了這些少數的人，所以他還是默然。
但是，舍利弗還是鍥而不捨，殷勤要來請法。所以上面這段（經）文，就說：「爾時，舍利弗重白佛言：世尊，唯願說之，唯願說之。」
爾時
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》
「唯」就是最虔誠，我內心唯有一念虔誠來請佛，恭敬佛陀，請佛要暢演您這心念，將真實妙法來為大眾宣說。舍利弗的殷勤就表達了。
他接下來這分的心意，他就說：「今此會中，如我等比，百千萬億，世世已曾從佛受化，如此人等必能敬信，長夜安隱，多所饒益。」
今此會中
如我等比
百千萬億
世世已曾從佛受化
如此人等必能敬信
長夜安隱
多所饒益
《法華經方便品第二》
這「今此會中」，就是說現在大眾；這「如我等比」，就是像我舍利弗這樣的比丘，應該有很多，有「百千萬億」。這樣恭敬尊重，深信佛陀所說的法，還很多。像這些人都有很深的因緣，那就是「世世已曾從佛受化，如此人等必能敬信」。「世世」是過去與現在，一直就是與佛很深的因緣，受佛所教化，這樣的人。這些人絕對是相信、敬重，相信佛陀的法，必定是，「長夜安隱，多所饒益」。
這是舍利弗，他用宿命智，這個「宿命智」就是知道過去，過去一直累積到現在的智慧。所以現在的舍利弗，在佛的弟子中，還是一樣智慧第一。他代替在會中多數的人，這些人已經自長久以前，就已經有受佛所教化過，所以這些人必定能夠敬信。這是舍利弗再次表達。意思就是說：「佛啊！您不要為了少數人，這樣止而不說。」
舍利弗以宿命智
謂此多數會眾
久蒙諸佛之所教化
必能敬信
佛不可
以少數人之故
止而不說
這些敬信佛陀的弟子是這麼多，百千萬億，有這麼多。哪怕是現在的弟子需要您說，還有未來的，不要只為了少數的人不敬信，有增上慢這樣的人，止而不說。這是舍利弗一再懇請。
上面說「長夜安隱」，這些人他已經都心很安了，無論佛陀您如何說，他們總是能接受。長久以來在生死中，就一直跟隨佛陀，一直到現在，所以說長夜。「長夜」的意思就是生死。我們凡夫，就是還是在六道輪迴中，在這生死中還是不斷有煩惱，有了煩惱就起惑、造業，這表示長久的時間，還在無明中，所以譬喻為長夜——長久的時間都是在生死輪迴。
長夜安隱：
長夜
喻生死煩惱之
昏暗漫長
祈佛
以妙法智慧之光
善能饒益一切眾生
這些凡夫用很長的時間，跟隨著佛陀，生生世世受佛教育，已經走過了漫長的暗夜。夜晚就是無明，這種昏暗漫長的道路，生死都已經過來了，所以現在大家心已經安穩下來。還是未來，佛陀心所保護著的法，請佛陀能向大家安心表達開示，人人現在的心，都是很安穩在深信的境界中，絕對沒有懷疑。
所以，現在還是要請佛，能夠妙法智慧之光更來照耀，能使令這些人更再得到利益，不只是現在，還有未來。現在大家是很虔誠在期待，祈求佛陀的妙法，能迅速來向大家開示，讓大家更心安、更瞭解，這叫做「饒益」。不只是為了佛陀的時代，還有未來的現在，也是很需要。這是舍利弗向佛陀祈求，相信大家一定能信解，相信大家會再增加利益，智慧光明的利益。所以，這是上面舍利弗所說。
現在我們接著看，「爾時，舍利弗」要再重宣此義，上面的長行文，現在又再用偈文重複這樣說：「無上兩足尊，願說第一法，我為佛長子，惟垂分別說。」
爾時
舍利弗欲重宣此義
而說偈言
無上兩足尊
願說第一法
我為佛長子
惟垂分別說
《法華經方便品第二》
「無上兩足尊」，這「無上」就是最極頂，「兩足尊」那就是，佛陀十號之一，每一尊佛都有十號，這十號有一號叫做「兩足尊」，佛就是以兩足之有情中，為第一尊貴。兩足的有情，「有情」就是有生命的東西，全都稱為眾生。但是此處特別說「兩足」，人類是萬物之靈，人類是最能接近佛法，佛陀在這人間有情中，就是稱為第一尊貴。無論是天，或者是人，在這天人間就是最高無上，所以稱為「兩足尊」。
無上兩足尊
佛十號之一
以佛在兩足之
有情中
為第一尊貴故
又言
戒定福慧等之功德
如佛兩足尊
遊行法界
這兩足，佛陀已經具足了，「戒定」與「福慧」。因為佛陀久遠劫來，修行就是在「戒定、福慧」，在這修行的過程必定要守戒，戒是修行者的規則，修行者必定要以戒，「以戒為師」。
戒是修行者最重要的規則，我們的規矩，脫離了戒，我們就容易再犯，無明再覆蔽，還是，又再墮落，這昏暗漫長的長夜裡。所以，我們修行就是要趕緊，能超越過了漫長的長夜，黑暗的境域，我們就是要趕緊能見到智慧光明，所以我們必定要守戒。
戒若要守得好，必定要定心。修行若無定性，那我們常常就是起步、退步、起步、退步，如此如何能走過，黑暗坎坷的道路呢？所以我們絕對不能再退步，要向前直走，這就是「定」。
我們的心要定，同時在這條這麼漫長的道路，我們福慧要雙修。因為，從《法華經》開始，一直到現在，佛陀是多麼重視，要入人群去救濟，救度眾生的志業，是多麼重視。過去的四十幾年間，他用方便教法，讓大家知道人間苦難、無常，因緣果報等等。用那麼長久的時間，讓大家如何能脫離了，無明黑暗的境域，這是過去佛陀的施教。
昨天也說過，二乘，其實這一乘方便的根基，若沒有過去的二乘，哪有現在這一大乘呢？過去人人若沒有接受到佛法，法譬如水來洗滌心靈的黑暗，我們如何能走過了漫長的道路？所以，這條凡夫生死的道路，這麼漫長走過來，聽到佛陀從「苦、集、滅、道」，一直到「十二因緣」等等，現在最重視，是在這「六波羅蜜」，這個六度。
所以這個「六度」，就是要如何度過生死河，人生的欲海；不只是自度，還要度人。在這茫茫人間欲海中，我們已經有工具了，就是船，就是慈航。我們自己在船上，利用這艘船，我們坐在船上乘風破浪，要經過了這茫茫的大海中，還有多少芸芸眾生，沉迷在那裡，我們就是要再一一伸手去牽引他，救拔起來，這叫做救拔苦難。同樣，同樣來坐在這艘船，在慈航上，所以這叫做福。
我們的心若是定，我們就不怕在這茫茫人群中，顛倒人生，我們就不受顛倒人生，再將我們誘引去了，反而我們在這，顛倒無明人生的群中，我們還能在那裡施教。不論是有形的利的布施、法的布施、無畏的布施等等，眾生所欠缺的，不斷付出、去付出，都是在人群中。
所以，佛陀除了「戒定」以外，還要具足「福、慧」。「福、慧」就要入人群中，「戒定」就是要守護自己，再入人群中去修「福、慧」。所以，「戒定、福慧」就是佛長久無始劫以來，內修外行的功德，這就是「戒、定」為兩足，這叫做福慧兩足尊，如佛兩足，像佛兩足，他能遊行法界。不只是遊行人間，他遊行法界。
所以在此處，舍利弗唯願，「願說第一法」，就是希望佛陀，能夠來宣講第一法。「第一法」就是佛，將內心所保護著那最深妙的法，那就是一念心，能夠含攝一切世間，所有森羅萬象。那就是佛陀兩足尊，優遊於法界中的這一念心。
這是佛陀將保護於內心，將要說出來，但是現在因為還考慮少數之人。但是，舍利弗還是不斷在懇請中。所以，我們也要耐心等待，等待舍利弗這種智慧，為了這麼多人來懇請，等待著佛陀他兩足尊，優遊於法界中，法界中的第一法，我們要如何來，自我發現這第一法。所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Supreme Two-Footed Honored One (無上兩足尊)
Date: March. 25. 2014
“Two Vehicle practitioners have limited capacities strong attachments and tremendous obstacles. The True Dharma of the One Vehicle is hard for them to believe in and understand. Because of His wisdom, the Buddha kept in mind that their arrogance and doubt could give rise to slander.”
This is telling everyone that the Buddha observed the capabilities of the Dharma-assembly. Had all of their capabilities matured? A few people had the limited capabilities of Two Vehicle practitioners. So, they still had strong attachments and tremendous obstacles. The Buddha was concerned about those with strong attachments, tremendous obstacles and limited capabilities. If they could not understand, that was fine, but they might give rise to self-arrogance and overbearing arrogance and then commit slander. If this happened, they would create karma.
The Buddha was compassionate and could not bear to let these few people do that, so He remained silent. Yet, Sariputra still persisted and sincerely requested the Dharma.
So, the previous passage stated, “At that time, Sariputra further addressed the Buddha, saying, ‘World-Honored One, I only pray that You will speak it; I only pray that You will speak it.” “Only” signified his utmost reverence; he was wholeheartedly reverent and respectful as he requested that the Buddha freely teach the true and wondrous Dharma that He had [been guarding] in His mind. Sariputra’s sincerity was an expression of his thinking, which was as follows, “Presently, within this assembly are those equal to me, hundreds, thousands, millions, billions of them. Life after life, they have been taught by the Buddha. People such as these would certainly respect and believe You. Then they could safely pass the long night and enjoy many benefits.”
“Previously, within this assembly” refers to those who were present. “Those equal to me” suggest that many bhiksus like Sariputra were likely present at the assembly in great numbers. There were many who respected and had great faith in the Buddha-Dharma. These people had very deep karmic connections. “Life after life, they have been taught by Buddhas. People such as these would certainly respect and believe You.” “Life after life” means in the past and the present these people have continuously had a deep connection with and been taught by the Buddha. They would certainly believe and respect the Buddha-Dharma. Then certainly, “they could safely pass through the long night and enjoy many benefits.” This shows that Sariputra had the wisdom of knowing past lives.
His wisdom of knowing past lives came from cultivating and accumulating wisdom over many lifetimes.So presently, Sariputra, among all the disciples of the Buddha, was still foremost in wisdom.He spoke on behalf of many at the assembly.Already, for a long time these people had been receiving the Buddha’s instruction, so they would certainly respect and believe Him.Thus, Sariputra said this again, to express, “Venerable Buddha, You must not stop expounding the Dharma just because of a few people”.
Sariputra, with the wisdom of knowing past lives, said that many of those at the assembly had long been taught by Buddhas.So, they would certainly have faith and respect.Thus, the Buddha should not stop expounding the Dharma just because of a few people.
There were many disciples who respected and believed in the Buddha.Hundreds, thousands, millions and billions of them .No only did the disciples who were there need His teachings, His future disciples would as well.Sariputra hoped He would not stop speaking just because of the few people with overbearing arrogance, who lacked faith and respect.So, Sariputra sincerely made his request again.
Earlier we mentioned, “through the long night”.There people’s minds were already at peace.So, no matter what the Buddha said, they would be able to accept it.For a long time, over many lifetimes, they had been following the Buddha.So, “long night “actually refers to our cyclic existence.
We ordinary people are still transmigrating in the Six Realms.As we go through cyclic existence, we still continuously have afflictions, which give rise to doubts and lead us to create karma.This signifies that, for a long time, we have lived in ignorance, [lacking illumination].So, the long night is an analogy for the long time we spend in cyclic existence.
Then they could safely pass the long night:
The long night refers to how the afflictions from cyclic existence are dark and endless.So, [Sariputra] prayed that the Buddha would use the light of wondrous Dharma and wisdom to abundantly benefit all sentient beings.
These ordinary people had spent a very long time following the Buddha.Life after life they were taught by Him and had lived through this long, endless dark night.“Night” implies ignorance and lack of clarity, this dark and endless path.They have passed through cyclic existence, so their minds have become peaceful and calm.
[So, Sariputra] said that the Buddha could confidently proclaim and teach the Dharma.
People’s minds, at that moment, were in a calm and peaceful state of deep faith; they had absolutely no doubts.So, he then asked the Buddha again to use the light of wondrous Dharma and wisdom to illuminate and benefit these people, not only those how were there at the time, but also those in the future.
They all waited very reverently, praying that the Buddha would quickly open and reveal His wondrous teachings, so they should develop greater peace and better understanding.This is known as “abundant benefits”.This was not only for those who lived in the Buddha’s lifetime, but for those in the future, our present.So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom.
So, as Sariputra made his requests to the Buddha, he reassured Him that everyone would develop faith and understanding and really benefit from the light of His wisdom. So, this was what Sariputra said earlier. Now let us continue to read,
“At that time, Sariputra, wished to restate his meaning”. So, after the passage in prose, he repeated his request in verse.“Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma. I, as a senior disciple, sincerely implore You be explain it in detail.”
In “Supreme Two-Footed Honored One”, “supreme” refers to the ultimate, highest level and “Two-Footed Honored One” is one of the Buddha’s ten epithets. Every Buddha has ten epithets, and one of the ten is the “Two-Footed Honored One”, [the most honored] among two-footed beings. “Sentient beings” include all living beings, but here, special mention is made of the “two-footed” ones. Humans are the most intelligent of all beings and the most receptive to the Buddha-Dharma. Among these sentient beings, the Buddha is the most honored one. Among both heavenly being and humans, He is supreme and unsurpassed, so He is known as the Two-Footed Honored One.
“Supreme Two-Footed Honored One” is one of the ten epithets of the Buddha, because among two-footed sentient beings, the Buddha is the most honored and esteemed. It is also said, the merits from precepts and Samadhi, blessings and wisdom, are like the Buddha’s two honored feet, which allow Him to freely travel through Dharma-realms.”
The Buddha is already replete with these two feet, “precepts and Samadhi” and “blessings and wisdom”. This is because, since ancient kalpas, He has cultivated “precepts and Samadhi” and “blessings and wisdom”. During the process of our spiritual practice, we must follow precepts. Precepts are rules for spiritual practitioners. So, spiritual practitioners must follow precepts and “treat precepts as their teacher”. The precepts are the most important rules for spiritual practitioners to follow; if we deviate from our rules, from the precepts, we will easily transgress repeatedly and be covered by ignorance. Then, we will fall into the dark and endless night again.
So, as we engage in spiritual practice, we must get through the long endless night, this condition of darkness. Then we will quickly see the light of wisdom. So, we must uphold the precepts. To strictly adhere to the precepts, our minds must be in Samadhi. If we engage in spiritual practice without Samadhi, we will constantly move forward, then backward, forward, then backward. If so, how can we successfully walk this dark and bumpy path? So, we cannot go backward anymore; we must keep going in a straight line. We can accomplish this with our minds in Samadhi. At the same time, on this endless road, we must cultivate both blessings and wisdom.
Form the start of the Lotus teachings, the Buddha placed great importance on the mission of going into the world to save and transform sentient beings. He greatly valued this. For the past 40 years or so, He used skillful teachings to help everyone understand that this world was filled with suffering, impermanence and subject to the law of karma, etc. He spent a very long time helping people transcend that ignorant and dark state. This was what the Buddha taught in the past.
Yesterday, we also talked about the Two Vehicles, which are actually the foundation for the One Vehicle. Without the Two Vehicle teachings from the past, how could there be the One Great Vehicle now? In the past, if people had not accepted the Buddha-Dharma and used the Dharma as water to cleanse the darkness from their minds, how could they have kept walking this long path?
So, they have been on this path of cyclic existence for a very long time. They listened to the Buddha teach the Four Noble Truths and the Twelve Links of Cyclic Existence and so on, and now place great importance on the Six Paramitas, the Six Perfections. This Six Perfections are how we cross river of samsara and the sea of desires. Not only must we cross them ourselves, we must also help other people cross. We already have the tools to cross this vast sea of desires, a ship of compassion.We are on this ship, using it to weather the wind and waves. As we cross this vast sea, we still see multitudes of sentient beings immersed in the water. So, we have to pull them out, one by one. We save them from suffering by bringing them onto this ship of compassion; this is how we create blessings. If our minds are in Samadhi, we will not be afraid of going among people.
Among those living confused lives, we will not be influenced by the confusions of life, and instead, in this confused and ignorant world, we can teachings [to help people.]
We can give everything form material goods, the Dharma, to fearlessness and so on. Whatever sentient beings are in need of, we will continuously give it to them. This is what we do in the world. This is why, besides “precepts and Samadhi, the Buddha is also replete with blessings and wisdom.” “Blessings and wisdom” are cultivated by.
So, “precepts and Samadhi” are used to guard ourselves as we go among people to practice “blessings and wisdom.” So, “precepts and Samdhi, blessing and wisdom” are the merits and virtues that the Buddha cultivated since Beginningless Time.These are the two feet of “precepts and Samadhi” and “blessing and wisdom.”
With these two feet, He freely travels throughout Dharma-realms. Not only does He travel through this world, He also travels through Dharma-realms. So, at this point, Sariputra’s only wish was, “I pray. You will expound the supreme Dharma.” He hoped the Buddha would expound the supreme Dharma, which is the most profound and wondrous Dharma that He had been safeguarding in His heart.This was a state of mind.
“The supreme Dharma” was His state of mind, which encompassed all things in all worlds. This is the state of mind the Buddha, the Two-Footed Honored One, uses to freely travel throughout all Dharma-realms. It was guarded in His mind and He was about to explain it, but had not for the sake of a few people.Yet, Sariputra continued to sincerely ask for it. So, we must also patiently wait for someone like Sariputra to, for all our sakes, sincerely ask the Buddha, the Two-Footed Honored One, [to share] the state of mind He has used to freely travel through Dharma-realms.
We must learn to discover this supreme Dharma in ourselves.Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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