⊙「真如實相常伴隨，你我具備不相知，覺者知見凡夫迷，權實善巧導真實。」
⊙佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。《法華經方便品第二》
⊙「所謂諸法如是相，如是性，如是體，如是力，如是作。」《法華經方便品第二》
⊙十如是，天台宗謂：一切法皆是真如實相，或稱如是。
⊙十法界中：一、外顯的形相，名如是相；二、內具的理性，名如是性；三、所具的體質，名如是體。
⊙十法界中：四、由體所生的力用，名如是力；五、所造的作業，名如是作。
**********************************
【證嚴上人開示】
「真如實相常伴隨，你我具備不相知，覺者知見凡夫迷，權實善巧導真實。」
真如實相常伴隨
你我具備不相知
覺者知見凡夫迷
權實善巧導真實
我們大家應該都很清楚，「真如實相常伴隨」，人人本具，每天與我們在一起，無論是行、住、坐、臥，開口動舌，無不都是與我們相伴隨著。這是人人本具，本有的真如實相，只是我們就是無法體會。不過，覺者都已經是「知」，如是知、如是見。
佛的知見，他就是宇宙之間萬物真理，沒有一項他不知、不覺。所以，凡夫還是在沉迷中，無法體會到，佛陀不得不施「權」，其實其中還是隱含著「實」，所以「權」也是妙權、也妙實。要講真實法，也要用種種方便，才有辦法讓人接受到真實法。
所以說，實中有權，權中有巧，也是妙權、妙實。這全都是善巧的引導，引導我們人人什麼階段，要認真在什麼樣的法中。所以我們聞法要好好用心。
佛陀就是用種種的方便，要讓我們知道，我們的生活，不只是每天天亮、天黑，這樣的生活，你們還要知道，如何天亮、如何天黑，要讓你們知道，天亮、天黑這當中分秒，我們到底在做什麼事情。希望我們人人，可以更細心體會到我們的，生活與我們的生命，生活中有關密切的事情。這就是佛陀的慈悲。
所以我們前面的經文,一直說過了，「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」這就是要有佛的境界。
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
諸佛，有過去、現在、未來，都是諸佛。諸佛的覺性無始無終，我們的覺性也是一樣，我們應該也要有這樣的希望——我們的覺性與佛平等，佛所說的法，我們應該也能「究竟諸法(實相)」，我們應該也能接受，應該我們也要能體會。所以「諸佛」，各位，我們自己要有自覺、自知，我們要接受此法，究竟明瞭。
下面這段(經)文又說：「所謂諸法如是相，如是性，如是體，如是力，如是作」。
所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》
在我們的生活中，不離開這些東西。「如」有十如。這個「十如」是在天臺，天臺大師將「如」分為十，意思就是說，「一切法皆是真如實相，或者是稱如是」。
十如是
天台宗謂：
一切法
皆是真如實相
或稱如是
我們開經要講經時，就是「如是我聞」(為)第一句話。萬法無不都是在這「如是」。「如是」，是真實不虛，叫做「如是」。這種真如實法，這叫做「如是」。
真如，我們人人本具，天下一切形相萬物都有它的真如實相存在，有它的體質、形態存在。就如我們知道草木，我們所種的草、木，或者是它自然生的，或者是人去培養、去種植，看起來這只是草木而已，它到底有什麼樣的本質？是啊！它的「如是相」叫做草木；也是「如是性」，草木都皆有它的性；也有它的「如是體」，有它的體質在；也是有它的「如是力」，有它的力量；還是「如是作」，有它的作用。
這「十如是」，種種性不同，種種相不同，所以說起來有「十法界」。六凡、四聖，稱為「十法界」。那麼這「十法界」一切唯心造，就是我們人人本具純真的佛性，那麼我們一念偏差，就遍「十法界」。
「六凡」大家知道，天、人、地獄、餓鬼、畜生、阿修羅，這全都是在「六凡」之內。「四聖」呢？聲聞、緣覺、菩薩、佛，這稱為「四聖」。這「四聖」當中，其實真正透徹真如，回歸於一乘。
十法界中：
一、 外顯的形相
名如是相
二、 內具的理性
名如是性
三、 所具的體質
名如是體
所以在「十法界」中。第一、外顯形相；外面顯出來各種不同的形相。聽到聲音，問你們，那是什麼聲音？鳥鳴聲。鳥鳴聲是什麼樣？大家的腦中，腦海中就會閃過鳥的形相，牠叫出來的聲音，那個形相就在我們的腦海裡，一隻、二隻、好幾隻。這就是我們人有這個感覺。
我們無論是本覺、初覺、始覺等等，看我們凡夫就是在這個境界中，我們能知道鳥，蠢動含靈皆有佛性，所以在畜生道、動物的境界，回歸，牠也有牠本具的佛性。所以「外顯的形相，名如是相」，它有真實的本性存在。
所以剛才說「如是」，「如是」就是真實，真實的本性也是於十法界中，所以叫做六凡四聖皆不離開。我們若先了解這件事、相，我們就要知道一切形相，都具備著這一乘實相道理存在。
第二，那就是「如是性」。內具理性。你(從)外表看牠是鳥的形相，其實它具有道理存在。大家常說：「麻雀雖小，五臟齊全。」在牠的生理中，與我們人也差不多，牠也有牠的覺，牠也有牠的覺性。看，好天氣時，牠就會出來等等，這就是牠的理性，名「如是性」。
「相」與「性」都是有「如是」。「如是」就是本具實在的道理，無論你的性、你的相，都有它的道理存在，而且是真實的道理。
第三，就是「所具體質，如是體」。這「如是體」，就是具有它的質。無論是何種草，只要你用方法提煉它，裡面有油，這個油有它不同的作用，這叫做體質。
看山，問你們山是硬的，還是軟的？大家應該知道吧？山是硬的，還是軟的？硬性的，對嗎？對，山是硬性的。它有土、有石，所以它能承載著很多，萬物的東西在那裡。問你們水是硬，還是軟的？軟。山與水，它的體與質不同，山有山(的)山體作用，水有水(的)水體作用，所以是不同，這叫做體質，「如是(體)」。
但是山，豈止是硬體而已，它的質能包含很多，山河大地。山也有山(體)，到何處有水，山多高，水就多高。同樣道理，山能養很多萬物，水，若沒有水，山有山體，也沒有作用。總而言之，世間一切東西，全都是相輔相生，彼此之間，軟硬各有它的本質之體存在。
十法界中：
四、 由體所生的力用
名如是力
五、 所造的作業
名如是作
第四，那就是由體所生力量，這個力，名「如是力」。因為有這個體，它就有那個力量。你說水，水質是軟的嗎？其實水質很強。曾看過大理石工廠，看他們在鋸石頭，不是用刀子鋸，是用水鋸，叫做「水刀」。水這麼利嗎？是啊！水能夠鋸開石頭，可見水力多強。
山這麼硬，看起來很勇壯，但是，哪個地方(下)豪大雨，很大的雨，就崩山、走山，整座那麼大的山，因為水力，所以使得山整座走樣，你說，水的力量大不大？平時看起來水很軟，可以說(在)四角的器具，水就隨四角(容器)；圓的(容器)，它就是圓的形，看起來是很柔軟，卻是它是力量很大。
所以山有山強壯的力，水有水，雖然是很柔軟，但是它有它非常利的力，所以「如是力」。所以這「如是」，真實內含之性，都是非常利。
總而言之，「如是體」、「如是力」，何種形態，就有它何種的力量存在。
草，雖然是一草，一種草，木本，一種曼陀羅，那種花，你看，若不知道，光是手摸到，或者是有人說要帶便當，忘了帶筷子，看到樹枝很直，去把它折下來，這樣用樹枝來叉菜，當作筷子，這樣不明不白就往生了。很快就往生了，那種的毒性之強。我們常常見到路邊有人種植，就要知道這是有毒的東西，而且非常毒，對人的神經(系統)，(接觸到)馬上很毒，整個全身麻痺，無法呼吸，就這樣往生。你看這個植物，看起來沒什麼，但是力也很大。所以這個體、形，各有它的力量存在。
所以第五，就是「造作」，造業，就是「如是作」。我們一切的業，就是因為造作出來。剛才說過「十法界」，我們在六凡、四聖，其實，總歸起來，就是有真如實性。人人有本覺，真如實性，偏偏我們就是迷，所以造作；所造之業，讓我們遍佈於六道，在六道中這樣輪迴。
這六道，天道，你要去造福業；人要好好守規戒。若一不小心，就是瞋，貪、瞋、癡，這種(有)天福，無天德的阿修羅，再接下來就是地獄、餓鬼、畜生，都是由不得自己的「六凡」。
所以前面跟大家說過了，我們就是真如實相，常常伴隨著我們，而且你、我全都具備這真如實相。覺者釋迦佛，他全都能知見，凡夫就是迷，所以佛陀就用他的善巧權實，妙權、妙實，用他的智慧好好來引導我們。
所以，我們應該要瞭解，法，佛陀要我們能真正接受法，在我們的日常境界中，眼睛所見的、身體所接觸的，一切萬事物都是具足理存在，所以我們要好好多用心。
Explanations by Master Cheng-Yan
Subject: The Ultimate Reality of True Suchness (真如實相常伴隨)
Date: December. 27. 2013
“The ultimate reality of True Suchness is always with us.You and I possess it but do not realize it.The Enlightened Ones know and see it, unenlightened beings are deluded.With provisional and true teaching,They skillfully,cleverly guide them to the truth.”
We should clearly know that “The ultimate reality of True Suchness is always with us.”We all have it.It is with us every day,whether walking,standing,sitting or lying down.In whatever we say, it is always with us.We all intrinsically have this ultimate reality of True Suchness,but we are unable to realize it.
However,the The Enlightened Ones alreadly “know”.Such are Their knowledge and views.The Buddha’s knowledge and views alreadly encompass the truth of all thing in the universe.There is nothing He is not aware of.But ordinary people are still deluded,so
They cannot comprehend this. The Buddha has to give “provisipion” teachings,which actually contain “true” teachings.So, provisipion teachings are wondrously skillful,and wondrously true.
To expond the true Dharma,He also has to use various skillful means to help everyone
accept true teachings.So.there is provisipion in the true and cleverness in the provisipional.Wondrous provisipional and true teachings are clever and skillful ways of guiding people of various levels to earnestly [ practice ] certain teachings.So,we need to be mindful when listen to the Dharma.
So, The Buddha uses various skillful means to help us understand that life is not just about living through night and day.We also have to understand how the sky darkens and brightens.He help us recognize what we are doing just as the sky darkens and brightens.He hopes all of us can meticulously experience our lives and everything that is intimately related to our living.This is out of the Buddha’s compassion.
So,the previous passage from the sutra states,“The Buddha attained extraordinary and difficult-to-understand Dharma.Only Buddhas can thoroughly realize the ultimate reality of all things.”
This requires being at the state of the Buddha.There are Buddhas of the past,present and future;They are all Buddhas,and Their enlightened nature is beginningless and endless.Our enlightened nature is also the same.We should also have the same hopes.
Our enlightened nature is equal to all Buddhas’. As for the Dharma taught by the Buddha,we must be able to “the ultimate reality of all things”. We should also be able to accept and realize this.So [as part of] “all Buddhas, ” we must have this realization and knowledge, we must accept this Dharma and thoroughly uderstand it.
The next passage then states,“All phenomena have this suchness of form, this suchness of nature, this suchness of embodiment, this suchness of power, this suchness of function.”
Our daily living cannot be separated from these principles.There are ten categories of suchness.
The Ten Suchnesses were categorized by Dharma Master Tiantai.They mean that, “All things have the True Suchness of ultimate reality, also called Suchness.”
When we expound the sutra, it opens with, “Such, I have heard” as the first sentence.All things are contained within this “suchness”.Suchness is real and not illusory.This True Dharma is called “Suchness”.True Suchness is inherent in all of us.
All things in this world contain the ultimate reality of True Suchness and manifest different physical appearances.For example, take our knowledge of plants.Look at grasses and trees; whether they naturally grew on their own or were planted and cultivated by people, they just appear to be plants.What exactly is their true nature?
Indeed, their “suchness of form” is a plant.That is also their “suchness of nature”.
Plants all have their own nature, as well as “suchness of embodiment”.They have their own physical make up, and also their “suchness of power”.They have power, as well as their “suchness of function”.They have their uses.These are the Ten suchnesses.
Each has a different nature and a different form.Hence, we have the Ten Dharma-realms.
The Six Unenlightened and Four Noble Realms are called the Ten Dharma-realms, which are completely created by our minds.This is the pure Buddha-nature innate in us all.So when a thought goes astray, it spreads across the Ten Dharma-realms.
We all know the Six Unenlightened Realms, heaven, human, hell, hungry ghost, animal and [auras].These are all part of the Six Unenlightened Realms.And the Four Noble Realms?Hearers, Solitary Realizes, Bodhisattvas and Buddhas comprise the Four Noble Realms.In the Four Noble Realms, the clear understanding of True Suchness all comes back to the One Vehicle.
The Ten Dharma-realms
1.An externally revealed appearance is the suchness of form.
2.The intrinsic principle is the suchness of nature.
3.The composing substance is the suchness of embodiment.
So within the Ten Dharma-realms, first is the externally revealed appearance.All kinds of different shapes and forms manifest.I hear a sound, so I ask, “What kind of sound is that?”“Birds chirping.”“What is the image of a bird chirping?”An image of a bird will flash in your minds.As birds chirp, their image will appear in our minds.We see, two or many birds.This is the perception that we have as humans.Whether we have innate enlightenment, initial enlightenment or so on, we unenlightened beings are all in this state.We know that birds and all moving sentient beings have Buddha-nature.So in the animal realm, animals can also return to their intrinsic Buddha-nature.Thus, “an externally revealed appearance is the suchness of form”.
Everything has true intrinsic nature. So, the Suchness I just mentioned is its true nature. Our true intrinsic nature is among the Ten Dharma- realms. Thus, it is not apart from the Six Unenlightened and Four Noble Realms. To understand something, we must recognize that all external appearances contain principles of the ultimate reality of the One Vehicle.
Second is the “Suchness of nature, thing contain intrinsic principles. On the surface, we see the appearance of a bird. Actually, it contains principles. It is often said, “A sparrow may be small, but it is replete with all necessary organs”. Its biology is also pretty similar to that of humans. It has its own awareness and awakened nature. For example, when the weather is good, it will come outside and so on. This is its logical nature, the “Suchness of nature”.“Form” and “nature” both have this Suchness. Suchness is an intrinsic and true principle. Both our nature and our form contains their own principles, which are true principles.
Third, “the composing substance is the Suchness of embodiment”. The Suchness of embodiment is the quality within. Regardless of the type of plant, if we can refine it, we will find oil inside. Different oils have different uses. This is its composing substance. Consider a mountain. Let me ask you, is the mountain hard or soft? Do you know the answer? Is the mountain hard or soft? It is hard, correct? Yes, mountains are hard in nature. They have dirt and rocks, so they can carry the weight of many things. Then let me ask, is water hard or soft? It is soft. Water and mountains are composed of different substances. A mountain has the substance and function of a mountain; water has the substance and function of water. So, they are different. This is its composing substance, “the Suchness of embodiment”. But a mountain is not just hard, it may include many substances. [Consider the natural landscape]. On the body of a mountain, there will also be water. There is water on even the highest mountain top. By the same principle, a mountain can give life to all things . Without water, a mountain will lose its function. In summary, all things in this world are interconnected. Between them, they may manifest [ different appearances], but their innate embodiment is the same.
The Ten Dharma- realms:
4. The power that embodiment generates is the Suchness of power.
5. The creation of karma is the Suchness of function.
Fourth is the power that embodiment generates; this power is called the “Suchness of power”. Because of their substance, they have this power. Would you say that the nature of water is soft? Actually, the nature of water is powerful. I was once in a marble factory and watched the workers cut marble. They did not cut it with a blade, but with water. That is called a “water jet cutter”. Water is that sharp? Yes, water can cut through stone. Clearly, water is very powerful. Mountains are very solid and look very strong. But when there is a massive rainstorm, there are landslides and rockslides. Mountains are so big but the power of water can change the face of an entire mountain. So, do you think water is powerful? It usually very soft. When it is a rectangular container, it takes the shape of the container. In a round container, it takes a round shape. It seems to be very soft, but it has such great power.
So, mountains are powerful in their own ways and so is water. Although water is very soft, it can be very sharp and powerful. This is the “suchness of power.” So, Suchness is the true nature contained within; it is very sharp.
In summary, this is the “suchness of embodiment” and the suchness od power.” Each appearance has its unique kind of power. Although a plant may be small, consider something like the Mandarava flower. From looking at it, we may not know that by just touching the plant, or breaking off its straight branches to use as chopsticks when we forget our utensils and eating with it, we may die without knowing why. This happens really quickly. Its poison is very lethal.
We often see them planed by the road. We must recognize that these are very poisonous. It is immediately toxic to us when it comes in contact with the human nervous system. The body becomes paralyzed and stops breathing. Then the person passes away. Consider this plant. It does not look like much, but it is also very powerful. So, each body and form has its own power.
The fifth is the creation of karma, “the suchness of function.” All our karma is created through our actions. I just spoke the Ten Dharma-realms; we are in the Six Unenlightened and Four Noble Realms. In truth, ultimately we all have this true nature. We all have innate enlightenment, a nature of True Suchness. But we are confused, so we create karma that causes us to transmigrate in the Six Realms. To reach heaven, we must create blessed karma; to stay human, we must carefully keep precepts. If we are not careful, we give rise to greed, anger and ignorance. There are asuras who have heavenly blessing but lacks heavenly virtues.The next, are the hell, hungry ghost and animal realms. We cannot control where we go in the Six Unenlightened Realms. As I mentioned previously, the ultimate of True Suchness is always by our side. Moreover, you and I are all replete with this ultimate reality of True Suchness. The Enlightened One, Sakyamuni Buddha, has knowledge and views of all things. Ordinary people are deluded, so the Buddha uses His skillful means and wondrous provisional and true teachings. He applies His wisdom to guide us well.
So, we must understand the Dharma the Buddha wants us to accept. In our daily living, everything we see and everything our body comes in contact with contains an abundance of principles with. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。《法華經方便品第二》
⊙「所謂諸法如是相，如是性，如是體，如是力，如是作。」《法華經方便品第二》
⊙十如是，天台宗謂：一切法皆是真如實相，或稱如是。
⊙十法界中：一、外顯的形相，名如是相；二、內具的理性，名如是性；三、所具的體質，名如是體。
⊙十法界中：四、由體所生的力用，名如是力；五、所造的作業，名如是作。
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【證嚴上人開示】
「真如實相常伴隨，你我具備不相知，覺者知見凡夫迷，權實善巧導真實。」
真如實相常伴隨
你我具備不相知
覺者知見凡夫迷
權實善巧導真實
我們大家應該都很清楚，「真如實相常伴隨」，人人本具，每天與我們在一起，無論是行、住、坐、臥，開口動舌，無不都是與我們相伴隨著。這是人人本具，本有的真如實相，只是我們就是無法體會。不過，覺者都已經是「知」，如是知、如是見。
佛的知見，他就是宇宙之間萬物真理，沒有一項他不知、不覺。所以，凡夫還是在沉迷中，無法體會到，佛陀不得不施「權」，其實其中還是隱含著「實」，所以「權」也是妙權、也妙實。要講真實法，也要用種種方便，才有辦法讓人接受到真實法。
所以說，實中有權，權中有巧，也是妙權、妙實。這全都是善巧的引導，引導我們人人什麼階段，要認真在什麼樣的法中。所以我們聞法要好好用心。
佛陀就是用種種的方便，要讓我們知道，我們的生活，不只是每天天亮、天黑，這樣的生活，你們還要知道，如何天亮、如何天黑，要讓你們知道，天亮、天黑這當中分秒，我們到底在做什麼事情。希望我們人人，可以更細心體會到我們的，生活與我們的生命，生活中有關密切的事情。這就是佛陀的慈悲。
所以我們前面的經文,一直說過了，「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」這就是要有佛的境界。
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
諸佛，有過去、現在、未來，都是諸佛。諸佛的覺性無始無終，我們的覺性也是一樣，我們應該也要有這樣的希望——我們的覺性與佛平等，佛所說的法，我們應該也能「究竟諸法(實相)」，我們應該也能接受，應該我們也要能體會。所以「諸佛」，各位，我們自己要有自覺、自知，我們要接受此法，究竟明瞭。
下面這段(經)文又說：「所謂諸法如是相，如是性，如是體，如是力，如是作」。
所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》
在我們的生活中，不離開這些東西。「如」有十如。這個「十如」是在天臺，天臺大師將「如」分為十，意思就是說，「一切法皆是真如實相，或者是稱如是」。
十如是
天台宗謂：
一切法
皆是真如實相
或稱如是
我們開經要講經時，就是「如是我聞」(為)第一句話。萬法無不都是在這「如是」。「如是」，是真實不虛，叫做「如是」。這種真如實法，這叫做「如是」。
真如，我們人人本具，天下一切形相萬物都有它的真如實相存在，有它的體質、形態存在。就如我們知道草木，我們所種的草、木，或者是它自然生的，或者是人去培養、去種植，看起來這只是草木而已，它到底有什麼樣的本質？是啊！它的「如是相」叫做草木；也是「如是性」，草木都皆有它的性；也有它的「如是體」，有它的體質在；也是有它的「如是力」，有它的力量；還是「如是作」，有它的作用。
這「十如是」，種種性不同，種種相不同，所以說起來有「十法界」。六凡、四聖，稱為「十法界」。那麼這「十法界」一切唯心造，就是我們人人本具純真的佛性，那麼我們一念偏差，就遍「十法界」。
「六凡」大家知道，天、人、地獄、餓鬼、畜生、阿修羅，這全都是在「六凡」之內。「四聖」呢？聲聞、緣覺、菩薩、佛，這稱為「四聖」。這「四聖」當中，其實真正透徹真如，回歸於一乘。
十法界中：
一、 外顯的形相
名如是相
二、 內具的理性
名如是性
三、 所具的體質
名如是體
所以在「十法界」中。第一、外顯形相；外面顯出來各種不同的形相。聽到聲音，問你們，那是什麼聲音？鳥鳴聲。鳥鳴聲是什麼樣？大家的腦中，腦海中就會閃過鳥的形相，牠叫出來的聲音，那個形相就在我們的腦海裡，一隻、二隻、好幾隻。這就是我們人有這個感覺。
我們無論是本覺、初覺、始覺等等，看我們凡夫就是在這個境界中，我們能知道鳥，蠢動含靈皆有佛性，所以在畜生道、動物的境界，回歸，牠也有牠本具的佛性。所以「外顯的形相，名如是相」，它有真實的本性存在。
所以剛才說「如是」，「如是」就是真實，真實的本性也是於十法界中，所以叫做六凡四聖皆不離開。我們若先了解這件事、相，我們就要知道一切形相，都具備著這一乘實相道理存在。
第二，那就是「如是性」。內具理性。你(從)外表看牠是鳥的形相，其實它具有道理存在。大家常說：「麻雀雖小，五臟齊全。」在牠的生理中，與我們人也差不多，牠也有牠的覺，牠也有牠的覺性。看，好天氣時，牠就會出來等等，這就是牠的理性，名「如是性」。
「相」與「性」都是有「如是」。「如是」就是本具實在的道理，無論你的性、你的相，都有它的道理存在，而且是真實的道理。
第三，就是「所具體質，如是體」。這「如是體」，就是具有它的質。無論是何種草，只要你用方法提煉它，裡面有油，這個油有它不同的作用，這叫做體質。
看山，問你們山是硬的，還是軟的？大家應該知道吧？山是硬的，還是軟的？硬性的，對嗎？對，山是硬性的。它有土、有石，所以它能承載著很多，萬物的東西在那裡。問你們水是硬，還是軟的？軟。山與水，它的體與質不同，山有山(的)山體作用，水有水(的)水體作用，所以是不同，這叫做體質，「如是(體)」。
但是山，豈止是硬體而已，它的質能包含很多，山河大地。山也有山(體)，到何處有水，山多高，水就多高。同樣道理，山能養很多萬物，水，若沒有水，山有山體，也沒有作用。總而言之，世間一切東西，全都是相輔相生，彼此之間，軟硬各有它的本質之體存在。
十法界中：
四、 由體所生的力用
名如是力
五、 所造的作業
名如是作
第四，那就是由體所生力量，這個力，名「如是力」。因為有這個體，它就有那個力量。你說水，水質是軟的嗎？其實水質很強。曾看過大理石工廠，看他們在鋸石頭，不是用刀子鋸，是用水鋸，叫做「水刀」。水這麼利嗎？是啊！水能夠鋸開石頭，可見水力多強。
山這麼硬，看起來很勇壯，但是，哪個地方(下)豪大雨，很大的雨，就崩山、走山，整座那麼大的山，因為水力，所以使得山整座走樣，你說，水的力量大不大？平時看起來水很軟，可以說(在)四角的器具，水就隨四角(容器)；圓的(容器)，它就是圓的形，看起來是很柔軟，卻是它是力量很大。
所以山有山強壯的力，水有水，雖然是很柔軟，但是它有它非常利的力，所以「如是力」。所以這「如是」，真實內含之性，都是非常利。
總而言之，「如是體」、「如是力」，何種形態，就有它何種的力量存在。
草，雖然是一草，一種草，木本，一種曼陀羅，那種花，你看，若不知道，光是手摸到，或者是有人說要帶便當，忘了帶筷子，看到樹枝很直，去把它折下來，這樣用樹枝來叉菜，當作筷子，這樣不明不白就往生了。很快就往生了，那種的毒性之強。我們常常見到路邊有人種植，就要知道這是有毒的東西，而且非常毒，對人的神經(系統)，(接觸到)馬上很毒，整個全身麻痺，無法呼吸，就這樣往生。你看這個植物，看起來沒什麼，但是力也很大。所以這個體、形，各有它的力量存在。
所以第五，就是「造作」，造業，就是「如是作」。我們一切的業，就是因為造作出來。剛才說過「十法界」，我們在六凡、四聖，其實，總歸起來，就是有真如實性。人人有本覺，真如實性，偏偏我們就是迷，所以造作；所造之業，讓我們遍佈於六道，在六道中這樣輪迴。
這六道，天道，你要去造福業；人要好好守規戒。若一不小心，就是瞋，貪、瞋、癡，這種(有)天福，無天德的阿修羅，再接下來就是地獄、餓鬼、畜生，都是由不得自己的「六凡」。
所以前面跟大家說過了，我們就是真如實相，常常伴隨著我們，而且你、我全都具備這真如實相。覺者釋迦佛，他全都能知見，凡夫就是迷，所以佛陀就用他的善巧權實，妙權、妙實，用他的智慧好好來引導我們。
所以，我們應該要瞭解，法，佛陀要我們能真正接受法，在我們的日常境界中，眼睛所見的、身體所接觸的，一切萬事物都是具足理存在，所以我們要好好多用心。
Explanations by Master Cheng-Yan
Subject: The Ultimate Reality of True Suchness (真如實相常伴隨)
Date: December. 27. 2013
“The ultimate reality of True Suchness is always with us.You and I possess it but do not realize it.The Enlightened Ones know and see it, unenlightened beings are deluded.With provisional and true teaching,They skillfully,cleverly guide them to the truth.”
We should clearly know that “The ultimate reality of True Suchness is always with us.”We all have it.It is with us every day,whether walking,standing,sitting or lying down.In whatever we say, it is always with us.We all intrinsically have this ultimate reality of True Suchness,but we are unable to realize it.
However,the The Enlightened Ones alreadly “know”.Such are Their knowledge and views.The Buddha’s knowledge and views alreadly encompass the truth of all thing in the universe.There is nothing He is not aware of.But ordinary people are still deluded,so
They cannot comprehend this. The Buddha has to give “provisipion” teachings,which actually contain “true” teachings.So, provisipion teachings are wondrously skillful,and wondrously true.
To expond the true Dharma,He also has to use various skillful means to help everyone
accept true teachings.So.there is provisipion in the true and cleverness in the provisipional.Wondrous provisipional and true teachings are clever and skillful ways of guiding people of various levels to earnestly [ practice ] certain teachings.So,we need to be mindful when listen to the Dharma.
So, The Buddha uses various skillful means to help us understand that life is not just about living through night and day.We also have to understand how the sky darkens and brightens.He help us recognize what we are doing just as the sky darkens and brightens.He hopes all of us can meticulously experience our lives and everything that is intimately related to our living.This is out of the Buddha’s compassion.
So,the previous passage from the sutra states,“The Buddha attained extraordinary and difficult-to-understand Dharma.Only Buddhas can thoroughly realize the ultimate reality of all things.”
This requires being at the state of the Buddha.There are Buddhas of the past,present and future;They are all Buddhas,and Their enlightened nature is beginningless and endless.Our enlightened nature is also the same.We should also have the same hopes.
Our enlightened nature is equal to all Buddhas’. As for the Dharma taught by the Buddha,we must be able to “the ultimate reality of all things”. We should also be able to accept and realize this.So [as part of] “all Buddhas, ” we must have this realization and knowledge, we must accept this Dharma and thoroughly uderstand it.
The next passage then states,“All phenomena have this suchness of form, this suchness of nature, this suchness of embodiment, this suchness of power, this suchness of function.”
Our daily living cannot be separated from these principles.There are ten categories of suchness.
The Ten Suchnesses were categorized by Dharma Master Tiantai.They mean that, “All things have the True Suchness of ultimate reality, also called Suchness.”
When we expound the sutra, it opens with, “Such, I have heard” as the first sentence.All things are contained within this “suchness”.Suchness is real and not illusory.This True Dharma is called “Suchness”.True Suchness is inherent in all of us.
All things in this world contain the ultimate reality of True Suchness and manifest different physical appearances.For example, take our knowledge of plants.Look at grasses and trees; whether they naturally grew on their own or were planted and cultivated by people, they just appear to be plants.What exactly is their true nature?
Indeed, their “suchness of form” is a plant.That is also their “suchness of nature”.
Plants all have their own nature, as well as “suchness of embodiment”.They have their own physical make up, and also their “suchness of power”.They have power, as well as their “suchness of function”.They have their uses.These are the Ten suchnesses.
Each has a different nature and a different form.Hence, we have the Ten Dharma-realms.
The Six Unenlightened and Four Noble Realms are called the Ten Dharma-realms, which are completely created by our minds.This is the pure Buddha-nature innate in us all.So when a thought goes astray, it spreads across the Ten Dharma-realms.
We all know the Six Unenlightened Realms, heaven, human, hell, hungry ghost, animal and [auras].These are all part of the Six Unenlightened Realms.And the Four Noble Realms?Hearers, Solitary Realizes, Bodhisattvas and Buddhas comprise the Four Noble Realms.In the Four Noble Realms, the clear understanding of True Suchness all comes back to the One Vehicle.
The Ten Dharma-realms
1.An externally revealed appearance is the suchness of form.
2.The intrinsic principle is the suchness of nature.
3.The composing substance is the suchness of embodiment.
So within the Ten Dharma-realms, first is the externally revealed appearance.All kinds of different shapes and forms manifest.I hear a sound, so I ask, “What kind of sound is that?”“Birds chirping.”“What is the image of a bird chirping?”An image of a bird will flash in your minds.As birds chirp, their image will appear in our minds.We see, two or many birds.This is the perception that we have as humans.Whether we have innate enlightenment, initial enlightenment or so on, we unenlightened beings are all in this state.We know that birds and all moving sentient beings have Buddha-nature.So in the animal realm, animals can also return to their intrinsic Buddha-nature.Thus, “an externally revealed appearance is the suchness of form”.
Everything has true intrinsic nature. So, the Suchness I just mentioned is its true nature. Our true intrinsic nature is among the Ten Dharma- realms. Thus, it is not apart from the Six Unenlightened and Four Noble Realms. To understand something, we must recognize that all external appearances contain principles of the ultimate reality of the One Vehicle.
Second is the “Suchness of nature, thing contain intrinsic principles. On the surface, we see the appearance of a bird. Actually, it contains principles. It is often said, “A sparrow may be small, but it is replete with all necessary organs”. Its biology is also pretty similar to that of humans. It has its own awareness and awakened nature. For example, when the weather is good, it will come outside and so on. This is its logical nature, the “Suchness of nature”.“Form” and “nature” both have this Suchness. Suchness is an intrinsic and true principle. Both our nature and our form contains their own principles, which are true principles.
Third, “the composing substance is the Suchness of embodiment”. The Suchness of embodiment is the quality within. Regardless of the type of plant, if we can refine it, we will find oil inside. Different oils have different uses. This is its composing substance. Consider a mountain. Let me ask you, is the mountain hard or soft? Do you know the answer? Is the mountain hard or soft? It is hard, correct? Yes, mountains are hard in nature. They have dirt and rocks, so they can carry the weight of many things. Then let me ask, is water hard or soft? It is soft. Water and mountains are composed of different substances. A mountain has the substance and function of a mountain; water has the substance and function of water. So, they are different. This is its composing substance, “the Suchness of embodiment”. But a mountain is not just hard, it may include many substances. [Consider the natural landscape]. On the body of a mountain, there will also be water. There is water on even the highest mountain top. By the same principle, a mountain can give life to all things . Without water, a mountain will lose its function. In summary, all things in this world are interconnected. Between them, they may manifest [ different appearances], but their innate embodiment is the same.
The Ten Dharma- realms:
4. The power that embodiment generates is the Suchness of power.
5. The creation of karma is the Suchness of function.
Fourth is the power that embodiment generates; this power is called the “Suchness of power”. Because of their substance, they have this power. Would you say that the nature of water is soft? Actually, the nature of water is powerful. I was once in a marble factory and watched the workers cut marble. They did not cut it with a blade, but with water. That is called a “water jet cutter”. Water is that sharp? Yes, water can cut through stone. Clearly, water is very powerful. Mountains are very solid and look very strong. But when there is a massive rainstorm, there are landslides and rockslides. Mountains are so big but the power of water can change the face of an entire mountain. So, do you think water is powerful? It usually very soft. When it is a rectangular container, it takes the shape of the container. In a round container, it takes a round shape. It seems to be very soft, but it has such great power.
So, mountains are powerful in their own ways and so is water. Although water is very soft, it can be very sharp and powerful. This is the “suchness of power.” So, Suchness is the true nature contained within; it is very sharp.
In summary, this is the “suchness of embodiment” and the suchness od power.” Each appearance has its unique kind of power. Although a plant may be small, consider something like the Mandarava flower. From looking at it, we may not know that by just touching the plant, or breaking off its straight branches to use as chopsticks when we forget our utensils and eating with it, we may die without knowing why. This happens really quickly. Its poison is very lethal.
We often see them planed by the road. We must recognize that these are very poisonous. It is immediately toxic to us when it comes in contact with the human nervous system. The body becomes paralyzed and stops breathing. Then the person passes away. Consider this plant. It does not look like much, but it is also very powerful. So, each body and form has its own power.
The fifth is the creation of karma, “the suchness of function.” All our karma is created through our actions. I just spoke the Ten Dharma-realms; we are in the Six Unenlightened and Four Noble Realms. In truth, ultimately we all have this true nature. We all have innate enlightenment, a nature of True Suchness. But we are confused, so we create karma that causes us to transmigrate in the Six Realms. To reach heaven, we must create blessed karma; to stay human, we must carefully keep precepts. If we are not careful, we give rise to greed, anger and ignorance. There are asuras who have heavenly blessing but lacks heavenly virtues.The next, are the hell, hungry ghost and animal realms. We cannot control where we go in the Six Unenlightened Realms. As I mentioned previously, the ultimate of True Suchness is always by our side. Moreover, you and I are all replete with this ultimate reality of True Suchness. The Enlightened One, Sakyamuni Buddha, has knowledge and views of all things. Ordinary people are deluded, so the Buddha uses His skillful means and wondrous provisional and true teachings. He applies His wisdom to guide us well.
So, we must understand the Dharma the Buddha wants us to accept. In our daily living, everything we see and everything our body comes in contact with contains an abundance of principles with. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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