⊙修行乃是大丈夫事，認清方向，是非明徹，行難行道，斷難斷事，捨難捨心，證難證法。
⊙「爾時世尊欲重宣此義而說偈言：」《法華經方便品第二》
⊙「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」《法華經方便品第二》
⊙世雄：佛之異名。佛於世間人群中為聖雄，斷盡一切之煩惱。
⊙如學其道而不行猶不學也。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進。
⊙無能知佛者：佛於往昔因中累劫生世未曾離佛，以佛為師，常隨佛學，曾經百千萬億無數諸佛所，勤修道法。
*****************************************
【證嚴上人開示】
修行乃是大丈夫事，認清方向，是非明徹，行難行道，要斷難斷事，要捨難捨之心，要證難證之法。這就是我們修行 ，一定要下的決心。我們若不下決心，道難行。
修行乃是大丈夫事
認清方向是非明徹
行難行道
斷難斷事
捨難捨心
證難證法
我們既然下決心修行了，我們既然發心立願了，要行菩薩道，必定要用大丈夫的心。所以自古以來就是這麼說：「修行乃是大丈夫事，將相難為。」不是任何人想要修行就能修行。所以我們要知道，自己尊重自己，我們已經選擇一個方向，而且是我們生命中，最正確的方向，所以「是非明徹」。
這個方向既選擇了，現在的時代，人群中很複雜。所以修行者更要守住方向，是非要清楚，這是我們修行最重要，何況是大丈夫事，我們要行難行道，要斷難斷之事。我們很多貪、瞋、癡，也是在人、事、物中，人我是非，我們要很清楚，明斷是非。是對的，我們不要怕困難；是不對的，我們要及時斷。所以要敢做、敢承擔，不對的事情，要敢立即斷除，所以，斷難斷之事。
我們要好好訓練我們這一念心，非常明確，能立即取捨。該取的，我們要負責，不該取的，我們要趕緊捨，所以捨難捨之心。我們不該取的，就不要去取著，所以我們要趕緊捨。
總而言之，無論是人、事、物難捨，我們要學能捨這念心，我們才能回歸「性、相、體、力、造作，因、緣、果、報、本末究竟」，這就是大丈夫事，(對)我們修行很重要，所以一定要好好用心。
下面這一段(偈)文，上面已經長行文告一段落，接下來就是「重誦」。重複，擔心我們大家聽了法，很快就漏掉、忘記了，道理無法住在我們的心，所以在集經時，就將重要的事情再重述一次，就是用偈文來重述。
所以，「爾時世尊欲重宣此義而說偈言」。
爾時世尊
欲重宣此義
而說偈言
《法華經方便品第二》
要讓我們更清楚,上面的意思再次重述。五字一句，讓我們好好的要背、要誦、要記比較清楚。所以說，「世雄不可量，諸天及世人，一切眾生類，無能知佛者」。
世雄不可量
諸天及世人
一切眾生類
無能知佛者
《法華經方便品第二》
前面我們不是說過嗎？佛陀，釋迦牟尼佛，他的知見，不是我們凡夫能瞭解，因為有無量無數的法。佛所說過的法，四十幾年間，用妙權、妙智，因機逗教，所以用種種方法，設權巧方便法。
來到法華會上，話頭一轉，開始就正直捨方便，開始很直接，過去四十二年間的方便法，告訴大家，那全都是權巧，現在開始要向大家說真實法，暢佛的本懷說一乘的真實法。
現在佛就要將這些，不同的根機，收攝到同一個方向，讓人人的感受都相同，所感受到的就是，佛陀最初成佛的第一句話：「奇哉！奇哉！大地眾生皆有如來本性。」這一句。現在到最後將之收攝過來，要讓大家認清楚自己、人人，都有這如來的本性存在。所以這是一乘實道。
但是難知難解，雖然前面說那麼長了，是不是知了？解了？知道了，理解了，不知道有在我們的心裡？是不是一路精進往前走去呢？我們大家自己可以再反省，想一想，問自己，這段時間我有比較精進嗎？或者是精進啟動了，又是再停滯下來，有這樣嗎？「斯人飲水，冷暖自知」。
所以我們就知道，佛，就是世雄。世雄，佛的異名。就是說，佛是世間中、應該是人天群中的聖雄，斷盡一切煩惱。
世雄：
佛之異名
佛於世間人群中
為聖雄
斷盡一切之煩惱
前面我們也說過了，「六凡四聖」，在這十法界中是最聖者，所以稱為「雄」，就是「聖雄」，就是聖人中最聖的人，斷盡一切煩惱，就是已經斷盡了一切的煩惱了。因為我們的煩惱有無量無數，有根本的煩惱，有枝末的煩惱等等，這些煩惱，佛陀完全超越了，所以斷盡一切煩惱，所以在「六凡四聖」中，為最聖的人。
所以，「如學其道而不行猶不學。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進」。
如學其道而不行
猶不學也
由是事一佛
盡行一佛無量道法
事無數佛
盡行無數佛
無量道法
勇猛精進
我們大家知道，我們要學佛、學佛。我們學佛若沒有好好，依照佛所說法來實行，與沒有學一樣！還記得嗎？佛陀所親近的是百千萬億諸佛，每一尊佛的道法，他都是殷勤精進修行。我們過去說過。所以，假使學佛若沒有學他的道，不行他的道，與沒有學一樣。
雖然在四聖中，聲聞、緣覺、菩薩，一定要學佛的道法，若是不學，還不都是一樣在「六凡」中嗎？所以，我們開始學，我們應該要提起大丈夫之心，既然我們發願要學佛，必定要學佛的道法，行佛所行的道路。
「由是事一佛」，就是說由於你開始親近一尊佛，奉事佛的教法，這叫做「事」，就是親近、依教奉行。所以，凡是親近一尊佛，這尊佛的法，要「盡行一佛無量道法」。每一尊佛都有無量的道法，所以我們「事一佛，盡行一佛無量道法」。
「事無數佛，盡行無數佛無量道法」。因為釋迦佛所親近的，是百千萬億諸佛，每一尊佛都有無量的道法，每一尊佛的道法他都是殷勤精進，何況(親近)無數佛，行無數佛無量的道法，這全都是在修行過程中，要勇猛精進。
所以(經)文中又說：「一切眾生類，無能知佛者」。我們眾生類，眾生類就是在凡夫，「六凡」中，無法瞭解佛到底他的智慧是多麼高、多麼廣、多麼大？無人能瞭解。甚至聲聞、緣覺、菩薩，連菩薩都還差一點點，何況緣覺、聲聞。
無能知佛者：
佛於往昔因中
累劫生世未曾離佛
以佛為師常隨佛學
曾經百千萬億
無數諸佛所
勤修道法
所以「無能知佛者」。「佛在往昔因中」，往昔就是無始，最近一直告訴大家，無法用數字計量出多久，也無法用數字，計量他修行親近的佛法，所以是累劫，用累劫，無量無數的時間，生世未曾離佛。每一個生，每一生、每一世都沒有離開過佛，所以生生世世不離佛。諸佛眾道法，他都是殷勤精進修行，所以，以佛為師，常隨佛學，這是所以佛陀能成佛。
這是過去，已經在百千萬億無數諸佛所，勤修道法。在很多佛所中，都是不斷在勤修佛的法。所以我們要瞭解，佛法得來不容易，所以叫做難行道。但是，難行能行，所以叫做修行。
佛陀在世時，如何來帶領眾生？有一天，迦葉尊者就問佛說：「佛，初始，開始的時候，修行者少，佛陀制戒也很少，開始時沒有制戒，有的話，也是少少的戒。但是，現在僧多了，佛陀漸漸將戒轉增起來，但是愈增加，看來守戒的人不多，隨順佛的語意，好像不多。既然這麼多人，都沒有隨順佛的語意，佛陀，還必須這樣制戒嗎？」
佛陀就回答說：「眾生命濁。」眾生的生命中愈來愈濁，濁氣愈來愈重，還有就是結使，結使也濁。「結」就是煩惱，煩惱也很多。在這個時代，未來的「劫」，劫，未來的時代，愈來眾生的見解愈多，煩惱愈多，所以造成在這「劫濁」之中，會有很多的無常災難。所以未來的眾生，在這劫濁亂時，眾生垢重，愈來愈亂，眾生的心，愈來心的垢穢會愈來愈重，這是因為正法漸漸轉變。
因為，佛陀制戒多，履行的人少，真正在做的人，信受奉行的人不很多，所以因此才會造成，正法一直走入像法，從像法轉入末法。這就是人的煩惱垢穢愈來愈多，所犯的業會愈來愈多。所以，犯罪惡的人多，所以制戒要愈多，這實在是很無奈的事情。所以說，正法一直到末法的時代，這期間更需要戒。
所以我們前面說，「修行乃是大丈夫事，將相難為」，既然這是一個大丈夫事，將相，哪怕是執政的領導者，你叫他修行，他不敢。但是，我們修行者，就要有承擔天下事這個力量，所以體、力，在性、相，我們要很清楚。
因為我們瞭解因緣果報，我們所要追求的是，從人間末法中，回歸到如來的正本清源之處，也就是我們人人本具的佛性。所以我們的方向要認清楚，是非要明徹，我們要行難行道。佛陀這樣告訴我們，聽了若不肯實行，與沒有聽一樣。所以大家既然修行，要修清淨行，所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Practice All Teachings of the Path (無量道法 勇猛精進)
Date: Jun 31. 2013
“Spiritual practice is the work of great men. They can clearly understand their course, clearly distinguish right from wrong, walk the difficult-to-walk path, sever things that are difficult to sever, let go of thoughts that are difficult to let go, realize the Dharma that is difficult to realize.”
As we engage in spiritual practice, we must have this kind of determination. If we are not determined, the Path will be difficult to walk. Since we are determined to engage in spiritual practice and have formed aspirations and vows to walk the Bodhisattva-path, we must have the mind of a great person. Since ancient times it has been said, “Spiritual practice is the work of great men; it is difficult even for great leaders.” Not everyone who wants to engage in spiritual practice is capable of doing so. Thus, we should know to respect ourselves because we have already chosen this direction. Furthermore, within our lives, this is the most proper direction. So, we must “clearly distinguish right from wrong.”
Since we have chosen this direction in this present era in which people’s lives are very complicated, as spiritual practitioners, we must maintain our direction by clearly distinguishing right from wrong. This is very important for spiritual practitioners. Moreover, it is “the work of great men.” When we walk the difficult-to-walk path, we need to eliminate things that are difficult to eliminate. We have much greed, anger and ignorance and create interpersonal disputes over people and matters. We need to very clearly distinguish right from wrong. When something is right, we cannot be afraid of difficulties. If something is wrong, we must end it promptly. So, we must dare to act, take up the responsibility. As for things that are wrong, we must dare to end them immediately. To eliminate things that are difficult to eliminate, we must really train our minds well.
With clear minds, we can quickly decide whether to hold on or let go. If we should hold on to something, we must take responsibility for it. If we should not hold on to it, we must quickly let it go. So, we must let go of things that are difficult to let go. We should not be attached to things that we should not hold on to, so we must quickly relinquish them.
In summary, regardless of how difficult it is to relinquish people, matters or objects, we need to learn how to let go. Only then can we return to “nature, form, embodiment, and power” and create “causes, conditions, effects, retributions and the ultimate [wholeness] from beginning to end”. This is the work of a great person and is very important for our spiritual practice. Thus, we must be very mindful. Next is a section of verses. The prose above has come to an end, so what follows are “repeated verses”. They are repeated because of concerns that after listening to the teachings, we allow them to leak out and forget them, with no way to keep the principles in our minds. So, when compiling sutras, the very important points were repeated in verse form.
“At that time, the World-Honored One, wishing to restate this meaning, then spoke these verses.”
This helps us understand even more clearly that what was explained before is now repeated in short verses that are easier to memorize, recite and understand.
So it is said, “The Hero of the World is unfathomable. Among heavenly beings or humans of the world, among all sentient beings, none can understand the Buddha.”
Haven’t I explained this earlier?Sakyamuni Buddha’s knowledge and views cannot be understood by us ordinary people because there are infinite, countless teachings.
For 40-plus years, He used wondrous provisional teachings and wondrous wisdom to teach according to capabilities.Therefore, He used a variety of methods to establish skillful means.Then at the Lotus Dharma-assembly, He changed the topic and put aside skillful means for direct teachings.
He became very direct.As for the 42 years of skillful teachings, He told them that they were provisional and that He would now expound the True Dharma and freely express the One Vehicle teachings He had originally intended to teach.The Buddha wanted to gather and direct people of various capabilities in the same direction, so they could all experience the same thing.What they experienced was the first thing the Buddha said after achieving Buddhahood.“Hoe amazing!”“All beings possess enlightened Buddha-nature.”
This one sentence is what He said now at the very end as a thesis to help everyone clearly understand that they all have this intrinsic Buddha-nature.Thus, this is the true path of the One Vehicle.But, this is difficult to know and understand.Though the Buddha had spoken for a long time, did people really know and understand.What was said?Did it really stay in people’s minds?Are they diligently walking forward on this path?We ourselves can self-reflect and ask, “Over time, have I been more diligent?”
“Or, after starting out diligently, have I slowed down or stopped?”Is this the case?“Only the person who drinks the water knows if it is hot or cold.”So, we know the Buddha is the Hero of the World.
“Hero of the World” is another name for Buddhas.This means in this world, a Buddha is a noble hero among the people who has eliminated all afflictions.
Earlier we also discussed “the six unenlightened and four noble realms”.In the Ten Dharma-realms, He is the most noble, so He is called a “hero,”
“Hero of the World”
He is the most noble of heroes and has already eliminated all afflictions.We have countless, boundless afflictions, including root and branch afflictions, etc.The Buddha has surpassed all these afflictions.By eliminating all afflictions, He is the most noble among those in “the six unenlightened and four noble realms”.
So, “if they learn the path but do not practice it, that is the same as not leaning it.As they begin to serve a Buddha, they must exhaustively practice His infinite teachings of the Path.Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment of countless Buddhaas is being courageous and diligent.”
We all know that in learning the Buddha’s Way, if we do not earnestly practice the Dharma the Buddha taught, that is the same as not learning it at all. Do you recall this passage? The Buddha drew near to countless Buddhas and diligently practiced each of Their teachings of the Path.
In the past I have said, if we learn Buddhism but do not learn or walk His Path, that is the same as not learning it at all. All the other four kinds of noble beings, Hearers, Solitary Realizers and Bodhisattvas, must also learn His teachings of the Path. If they do not learn, aren’t they no different from those in the Six Unenlightened Realms? So as we begin to learn, we must give rise to the mindset of a great person. Since we have vowed to follow the Buddha, we must learn His teachings of the Path and walk the road He walked.
“As they begin to serve a Buddha” is when one starts drawing near to a Buddha and practicing His teachings. This is “serving,” drawing near to, following and practicing the Path. So, whoever draws near to a Buddha should “exhaustively practice His infinite teachings of the Path.” Each Buddha had infinite teachings of the Path. Thus, when we “serve a Buddha”, we must “exhaustively practice His infinite teachings of the Path.” “Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment” was because Sakyamuni Buddha drew near to countless Buddhas. Each Buddha had infinite teachings of the Path, all of which He diligently practiced. Moreover, drawing near to countless Buddhas and practicing Their infinite teachings of the Path are all part of our courageous and diligent spiritual practice. Thus, the sutra text states,
“Among all sentient beings, none can understand the Buddha.”We sentient beings are in the Six Unenlightened Realms. We cannot comprehend just how high, vast and great the Buddha’s wisdom is. Nobody can understand it, even Hearers, Pratyekabuddhas and Bodhisattvas. Even Bodhisattvas fall a little short, let alone Pratyekabuddhas and Hearers.
“No one can understand the Buddha: With the causes the Buddha created in the past, He never parted from Buddhas kalpa after kalpa and constantly learned from Them. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.”
Thus, “no one can understand the Buddha. With the causes the Buddha created in the past.” Here, “in the past” is since Beginningless Time. As I have been telling everyone recently, that length of time is incalculable. It is also impossible to calculate the number of teachings the Buddha practiced. Thus, “kalpas” are used to describe the immeasurable, limitless time in which. He never parted from Buddhas. In ever one of His lifetimes, He was never apart from Buddhas. Thus, lifetime after lifetime, He remained inseparable from Buddhas. He diligently practiced. Their teachings of the Path. So, He treated Buddhas as His teachers and learned from them. This is how He attained Buddhahood. This happened in the past. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.
Amidst many Buddhas, He continuously diligently practiced Buddha’s teachings. Thus, we should understand that it is not easy to attain the Dharma, so this path is difficult to practice. Yet, what is hard to practice can be practiced. Therefore, we must engage in spiritual cultivation.
When the Buddha was in the world, how did He guide sentient beings? One day, Venerable Kasyapa asked Buddha a question, “Venerable Buddha. In the beginning there were few spiritual practitioners. You also established few rules. At the beginning there were no rules. Or, when there were, there were only a few. But now there are many more monks, and You have gradually established more rules. Yet as the number of rules increases, there are fewer people who follow them. It seems those who obey You are few. Since so many people are not following what You have said to do, must there still be precepts?”
The Buddha responded, saying responded, saying, “The lives of sentient beings have become more and more turbid. The turbidity is getting worse.” There are also many bonds and instigators, which also bring turbidity.“Bonds” are afflictions. There are so many afflictions in this era and in future kalpas.
In the future, as sentient beings have more views and understanding, their afflictions will also increase. Thus, during the turbid kalpa, there will be many changes and disasters. Thus, future sentient beings living in this turbid, chaotic kalpa, will have serious defilements and be more troubled. The pollution in their minds will worsen, because the True Dharma was gradually changing. Since the Buddha had established many rules, and few people were following them there were not many people faithfully practicing the teachings. This was what caused the Era of Right Dharma to becomes the Era of Dharma-semblance, which then became Era of Dharma-degeneration. This happened as humans’ afflictions and defilement increased and they omitted more transgressions. And with more people doing evil deeds, there needed to be more rules. Nothing can be done about this.
Thus, from the Era of True Dharma till the Era of Dharma-degeneration, there is even a greater need for precepts. As I said earlier, “Spiritual practice is the work of great men; it is difficult even for great leaders. Since this is the work of great men, even if a rule in power was asked to engage in spiritual practice, he would not dare. Thus, we spiritual practitioners must have the strength shoulder all things in the world.
Thus, we must clearly understand embodiment, power, nature and form. Because we understand the law of karma, what we must seek in this world of Dharma-degeneration is a return to the pure source of the Tathagata, which is the Buddha-nature inherent in all of us.
Thus, we must clearly identify our direction and clearly distinguish right from wrong. We mant to practice the difficult-to-practice path. This is what the Buddha told us. If after listening, we refuse to practice, it is like never having heard the Dharma. Since we are all engaging in spiritual practice, we must cultivate purifying practices. Thus, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「爾時世尊欲重宣此義而說偈言：」《法華經方便品第二》
⊙「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」《法華經方便品第二》
⊙世雄：佛之異名。佛於世間人群中為聖雄，斷盡一切之煩惱。
⊙如學其道而不行猶不學也。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進。
⊙無能知佛者：佛於往昔因中累劫生世未曾離佛，以佛為師，常隨佛學，曾經百千萬億無數諸佛所，勤修道法。
*****************************************
【證嚴上人開示】
修行乃是大丈夫事，認清方向，是非明徹，行難行道，要斷難斷事，要捨難捨之心，要證難證之法。這就是我們修行 ，一定要下的決心。我們若不下決心，道難行。
修行乃是大丈夫事
認清方向是非明徹
行難行道
斷難斷事
捨難捨心
證難證法
我們既然下決心修行了，我們既然發心立願了，要行菩薩道，必定要用大丈夫的心。所以自古以來就是這麼說：「修行乃是大丈夫事，將相難為。」不是任何人想要修行就能修行。所以我們要知道，自己尊重自己，我們已經選擇一個方向，而且是我們生命中，最正確的方向，所以「是非明徹」。
這個方向既選擇了，現在的時代，人群中很複雜。所以修行者更要守住方向，是非要清楚，這是我們修行最重要，何況是大丈夫事，我們要行難行道，要斷難斷之事。我們很多貪、瞋、癡，也是在人、事、物中，人我是非，我們要很清楚，明斷是非。是對的，我們不要怕困難；是不對的，我們要及時斷。所以要敢做、敢承擔，不對的事情，要敢立即斷除，所以，斷難斷之事。
我們要好好訓練我們這一念心，非常明確，能立即取捨。該取的，我們要負責，不該取的，我們要趕緊捨，所以捨難捨之心。我們不該取的，就不要去取著，所以我們要趕緊捨。
總而言之，無論是人、事、物難捨，我們要學能捨這念心，我們才能回歸「性、相、體、力、造作，因、緣、果、報、本末究竟」，這就是大丈夫事，(對)我們修行很重要，所以一定要好好用心。
下面這一段(偈)文，上面已經長行文告一段落，接下來就是「重誦」。重複，擔心我們大家聽了法，很快就漏掉、忘記了，道理無法住在我們的心，所以在集經時，就將重要的事情再重述一次，就是用偈文來重述。
所以，「爾時世尊欲重宣此義而說偈言」。
爾時世尊
欲重宣此義
而說偈言
《法華經方便品第二》
要讓我們更清楚,上面的意思再次重述。五字一句，讓我們好好的要背、要誦、要記比較清楚。所以說，「世雄不可量，諸天及世人，一切眾生類，無能知佛者」。
世雄不可量
諸天及世人
一切眾生類
無能知佛者
《法華經方便品第二》
前面我們不是說過嗎？佛陀，釋迦牟尼佛，他的知見，不是我們凡夫能瞭解，因為有無量無數的法。佛所說過的法，四十幾年間，用妙權、妙智，因機逗教，所以用種種方法，設權巧方便法。
來到法華會上，話頭一轉，開始就正直捨方便，開始很直接，過去四十二年間的方便法，告訴大家，那全都是權巧，現在開始要向大家說真實法，暢佛的本懷說一乘的真實法。
現在佛就要將這些，不同的根機，收攝到同一個方向，讓人人的感受都相同，所感受到的就是，佛陀最初成佛的第一句話：「奇哉！奇哉！大地眾生皆有如來本性。」這一句。現在到最後將之收攝過來，要讓大家認清楚自己、人人，都有這如來的本性存在。所以這是一乘實道。
但是難知難解，雖然前面說那麼長了，是不是知了？解了？知道了，理解了，不知道有在我們的心裡？是不是一路精進往前走去呢？我們大家自己可以再反省，想一想，問自己，這段時間我有比較精進嗎？或者是精進啟動了，又是再停滯下來，有這樣嗎？「斯人飲水，冷暖自知」。
所以我們就知道，佛，就是世雄。世雄，佛的異名。就是說，佛是世間中、應該是人天群中的聖雄，斷盡一切煩惱。
世雄：
佛之異名
佛於世間人群中
為聖雄
斷盡一切之煩惱
前面我們也說過了，「六凡四聖」，在這十法界中是最聖者，所以稱為「雄」，就是「聖雄」，就是聖人中最聖的人，斷盡一切煩惱，就是已經斷盡了一切的煩惱了。因為我們的煩惱有無量無數，有根本的煩惱，有枝末的煩惱等等，這些煩惱，佛陀完全超越了，所以斷盡一切煩惱，所以在「六凡四聖」中，為最聖的人。
所以，「如學其道而不行猶不學。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進」。
如學其道而不行
猶不學也
由是事一佛
盡行一佛無量道法
事無數佛
盡行無數佛
無量道法
勇猛精進
我們大家知道，我們要學佛、學佛。我們學佛若沒有好好，依照佛所說法來實行，與沒有學一樣！還記得嗎？佛陀所親近的是百千萬億諸佛，每一尊佛的道法，他都是殷勤精進修行。我們過去說過。所以，假使學佛若沒有學他的道，不行他的道，與沒有學一樣。
雖然在四聖中，聲聞、緣覺、菩薩，一定要學佛的道法，若是不學，還不都是一樣在「六凡」中嗎？所以，我們開始學，我們應該要提起大丈夫之心，既然我們發願要學佛，必定要學佛的道法，行佛所行的道路。
「由是事一佛」，就是說由於你開始親近一尊佛，奉事佛的教法，這叫做「事」，就是親近、依教奉行。所以，凡是親近一尊佛，這尊佛的法，要「盡行一佛無量道法」。每一尊佛都有無量的道法，所以我們「事一佛，盡行一佛無量道法」。
「事無數佛，盡行無數佛無量道法」。因為釋迦佛所親近的，是百千萬億諸佛，每一尊佛都有無量的道法，每一尊佛的道法他都是殷勤精進，何況(親近)無數佛，行無數佛無量的道法，這全都是在修行過程中，要勇猛精進。
所以(經)文中又說：「一切眾生類，無能知佛者」。我們眾生類，眾生類就是在凡夫，「六凡」中，無法瞭解佛到底他的智慧是多麼高、多麼廣、多麼大？無人能瞭解。甚至聲聞、緣覺、菩薩，連菩薩都還差一點點，何況緣覺、聲聞。
無能知佛者：
佛於往昔因中
累劫生世未曾離佛
以佛為師常隨佛學
曾經百千萬億
無數諸佛所
勤修道法
所以「無能知佛者」。「佛在往昔因中」，往昔就是無始，最近一直告訴大家，無法用數字計量出多久，也無法用數字，計量他修行親近的佛法，所以是累劫，用累劫，無量無數的時間，生世未曾離佛。每一個生，每一生、每一世都沒有離開過佛，所以生生世世不離佛。諸佛眾道法，他都是殷勤精進修行，所以，以佛為師，常隨佛學，這是所以佛陀能成佛。
這是過去，已經在百千萬億無數諸佛所，勤修道法。在很多佛所中，都是不斷在勤修佛的法。所以我們要瞭解，佛法得來不容易，所以叫做難行道。但是，難行能行，所以叫做修行。
佛陀在世時，如何來帶領眾生？有一天，迦葉尊者就問佛說：「佛，初始，開始的時候，修行者少，佛陀制戒也很少，開始時沒有制戒，有的話，也是少少的戒。但是，現在僧多了，佛陀漸漸將戒轉增起來，但是愈增加，看來守戒的人不多，隨順佛的語意，好像不多。既然這麼多人，都沒有隨順佛的語意，佛陀，還必須這樣制戒嗎？」
佛陀就回答說：「眾生命濁。」眾生的生命中愈來愈濁，濁氣愈來愈重，還有就是結使，結使也濁。「結」就是煩惱，煩惱也很多。在這個時代，未來的「劫」，劫，未來的時代，愈來眾生的見解愈多，煩惱愈多，所以造成在這「劫濁」之中，會有很多的無常災難。所以未來的眾生，在這劫濁亂時，眾生垢重，愈來愈亂，眾生的心，愈來心的垢穢會愈來愈重，這是因為正法漸漸轉變。
因為，佛陀制戒多，履行的人少，真正在做的人，信受奉行的人不很多，所以因此才會造成，正法一直走入像法，從像法轉入末法。這就是人的煩惱垢穢愈來愈多，所犯的業會愈來愈多。所以，犯罪惡的人多，所以制戒要愈多，這實在是很無奈的事情。所以說，正法一直到末法的時代，這期間更需要戒。
所以我們前面說，「修行乃是大丈夫事，將相難為」，既然這是一個大丈夫事，將相，哪怕是執政的領導者，你叫他修行，他不敢。但是，我們修行者，就要有承擔天下事這個力量，所以體、力，在性、相，我們要很清楚。
因為我們瞭解因緣果報，我們所要追求的是，從人間末法中，回歸到如來的正本清源之處，也就是我們人人本具的佛性。所以我們的方向要認清楚，是非要明徹，我們要行難行道。佛陀這樣告訴我們，聽了若不肯實行，與沒有聽一樣。所以大家既然修行，要修清淨行，所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Practice All Teachings of the Path (無量道法 勇猛精進)
Date: Jun 31. 2013
“Spiritual practice is the work of great men. They can clearly understand their course, clearly distinguish right from wrong, walk the difficult-to-walk path, sever things that are difficult to sever, let go of thoughts that are difficult to let go, realize the Dharma that is difficult to realize.”
As we engage in spiritual practice, we must have this kind of determination. If we are not determined, the Path will be difficult to walk. Since we are determined to engage in spiritual practice and have formed aspirations and vows to walk the Bodhisattva-path, we must have the mind of a great person. Since ancient times it has been said, “Spiritual practice is the work of great men; it is difficult even for great leaders.” Not everyone who wants to engage in spiritual practice is capable of doing so. Thus, we should know to respect ourselves because we have already chosen this direction. Furthermore, within our lives, this is the most proper direction. So, we must “clearly distinguish right from wrong.”
Since we have chosen this direction in this present era in which people’s lives are very complicated, as spiritual practitioners, we must maintain our direction by clearly distinguishing right from wrong. This is very important for spiritual practitioners. Moreover, it is “the work of great men.” When we walk the difficult-to-walk path, we need to eliminate things that are difficult to eliminate. We have much greed, anger and ignorance and create interpersonal disputes over people and matters. We need to very clearly distinguish right from wrong. When something is right, we cannot be afraid of difficulties. If something is wrong, we must end it promptly. So, we must dare to act, take up the responsibility. As for things that are wrong, we must dare to end them immediately. To eliminate things that are difficult to eliminate, we must really train our minds well.
With clear minds, we can quickly decide whether to hold on or let go. If we should hold on to something, we must take responsibility for it. If we should not hold on to it, we must quickly let it go. So, we must let go of things that are difficult to let go. We should not be attached to things that we should not hold on to, so we must quickly relinquish them.
In summary, regardless of how difficult it is to relinquish people, matters or objects, we need to learn how to let go. Only then can we return to “nature, form, embodiment, and power” and create “causes, conditions, effects, retributions and the ultimate [wholeness] from beginning to end”. This is the work of a great person and is very important for our spiritual practice. Thus, we must be very mindful. Next is a section of verses. The prose above has come to an end, so what follows are “repeated verses”. They are repeated because of concerns that after listening to the teachings, we allow them to leak out and forget them, with no way to keep the principles in our minds. So, when compiling sutras, the very important points were repeated in verse form.
“At that time, the World-Honored One, wishing to restate this meaning, then spoke these verses.”
This helps us understand even more clearly that what was explained before is now repeated in short verses that are easier to memorize, recite and understand.
So it is said, “The Hero of the World is unfathomable. Among heavenly beings or humans of the world, among all sentient beings, none can understand the Buddha.”
Haven’t I explained this earlier?Sakyamuni Buddha’s knowledge and views cannot be understood by us ordinary people because there are infinite, countless teachings.
For 40-plus years, He used wondrous provisional teachings and wondrous wisdom to teach according to capabilities.Therefore, He used a variety of methods to establish skillful means.Then at the Lotus Dharma-assembly, He changed the topic and put aside skillful means for direct teachings.
He became very direct.As for the 42 years of skillful teachings, He told them that they were provisional and that He would now expound the True Dharma and freely express the One Vehicle teachings He had originally intended to teach.The Buddha wanted to gather and direct people of various capabilities in the same direction, so they could all experience the same thing.What they experienced was the first thing the Buddha said after achieving Buddhahood.“Hoe amazing!”“All beings possess enlightened Buddha-nature.”
This one sentence is what He said now at the very end as a thesis to help everyone clearly understand that they all have this intrinsic Buddha-nature.Thus, this is the true path of the One Vehicle.But, this is difficult to know and understand.Though the Buddha had spoken for a long time, did people really know and understand.What was said?Did it really stay in people’s minds?Are they diligently walking forward on this path?We ourselves can self-reflect and ask, “Over time, have I been more diligent?”
“Or, after starting out diligently, have I slowed down or stopped?”Is this the case?“Only the person who drinks the water knows if it is hot or cold.”So, we know the Buddha is the Hero of the World.
“Hero of the World” is another name for Buddhas.This means in this world, a Buddha is a noble hero among the people who has eliminated all afflictions.
Earlier we also discussed “the six unenlightened and four noble realms”.In the Ten Dharma-realms, He is the most noble, so He is called a “hero,”
“Hero of the World”
He is the most noble of heroes and has already eliminated all afflictions.We have countless, boundless afflictions, including root and branch afflictions, etc.The Buddha has surpassed all these afflictions.By eliminating all afflictions, He is the most noble among those in “the six unenlightened and four noble realms”.
So, “if they learn the path but do not practice it, that is the same as not leaning it.As they begin to serve a Buddha, they must exhaustively practice His infinite teachings of the Path.Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment of countless Buddhaas is being courageous and diligent.”
We all know that in learning the Buddha’s Way, if we do not earnestly practice the Dharma the Buddha taught, that is the same as not learning it at all. Do you recall this passage? The Buddha drew near to countless Buddhas and diligently practiced each of Their teachings of the Path.
In the past I have said, if we learn Buddhism but do not learn or walk His Path, that is the same as not learning it at all. All the other four kinds of noble beings, Hearers, Solitary Realizers and Bodhisattvas, must also learn His teachings of the Path. If they do not learn, aren’t they no different from those in the Six Unenlightened Realms? So as we begin to learn, we must give rise to the mindset of a great person. Since we have vowed to follow the Buddha, we must learn His teachings of the Path and walk the road He walked.
“As they begin to serve a Buddha” is when one starts drawing near to a Buddha and practicing His teachings. This is “serving,” drawing near to, following and practicing the Path. So, whoever draws near to a Buddha should “exhaustively practice His infinite teachings of the Path.” Each Buddha had infinite teachings of the Path. Thus, when we “serve a Buddha”, we must “exhaustively practice His infinite teachings of the Path.” “Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment” was because Sakyamuni Buddha drew near to countless Buddhas. Each Buddha had infinite teachings of the Path, all of which He diligently practiced. Moreover, drawing near to countless Buddhas and practicing Their infinite teachings of the Path are all part of our courageous and diligent spiritual practice. Thus, the sutra text states,
“Among all sentient beings, none can understand the Buddha.”We sentient beings are in the Six Unenlightened Realms. We cannot comprehend just how high, vast and great the Buddha’s wisdom is. Nobody can understand it, even Hearers, Pratyekabuddhas and Bodhisattvas. Even Bodhisattvas fall a little short, let alone Pratyekabuddhas and Hearers.
“No one can understand the Buddha: With the causes the Buddha created in the past, He never parted from Buddhas kalpa after kalpa and constantly learned from Them. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.”
Thus, “no one can understand the Buddha. With the causes the Buddha created in the past.” Here, “in the past” is since Beginningless Time. As I have been telling everyone recently, that length of time is incalculable. It is also impossible to calculate the number of teachings the Buddha practiced. Thus, “kalpas” are used to describe the immeasurable, limitless time in which. He never parted from Buddhas. In ever one of His lifetimes, He was never apart from Buddhas. Thus, lifetime after lifetime, He remained inseparable from Buddhas. He diligently practiced. Their teachings of the Path. So, He treated Buddhas as His teachers and learned from them. This is how He attained Buddhahood. This happened in the past. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.
Amidst many Buddhas, He continuously diligently practiced Buddha’s teachings. Thus, we should understand that it is not easy to attain the Dharma, so this path is difficult to practice. Yet, what is hard to practice can be practiced. Therefore, we must engage in spiritual cultivation.
When the Buddha was in the world, how did He guide sentient beings? One day, Venerable Kasyapa asked Buddha a question, “Venerable Buddha. In the beginning there were few spiritual practitioners. You also established few rules. At the beginning there were no rules. Or, when there were, there were only a few. But now there are many more monks, and You have gradually established more rules. Yet as the number of rules increases, there are fewer people who follow them. It seems those who obey You are few. Since so many people are not following what You have said to do, must there still be precepts?”
The Buddha responded, saying responded, saying, “The lives of sentient beings have become more and more turbid. The turbidity is getting worse.” There are also many bonds and instigators, which also bring turbidity.“Bonds” are afflictions. There are so many afflictions in this era and in future kalpas.
In the future, as sentient beings have more views and understanding, their afflictions will also increase. Thus, during the turbid kalpa, there will be many changes and disasters. Thus, future sentient beings living in this turbid, chaotic kalpa, will have serious defilements and be more troubled. The pollution in their minds will worsen, because the True Dharma was gradually changing. Since the Buddha had established many rules, and few people were following them there were not many people faithfully practicing the teachings. This was what caused the Era of Right Dharma to becomes the Era of Dharma-semblance, which then became Era of Dharma-degeneration. This happened as humans’ afflictions and defilement increased and they omitted more transgressions. And with more people doing evil deeds, there needed to be more rules. Nothing can be done about this.
Thus, from the Era of True Dharma till the Era of Dharma-degeneration, there is even a greater need for precepts. As I said earlier, “Spiritual practice is the work of great men; it is difficult even for great leaders. Since this is the work of great men, even if a rule in power was asked to engage in spiritual practice, he would not dare. Thus, we spiritual practitioners must have the strength shoulder all things in the world.
Thus, we must clearly understand embodiment, power, nature and form. Because we understand the law of karma, what we must seek in this world of Dharma-degeneration is a return to the pure source of the Tathagata, which is the Buddha-nature inherent in all of us.
Thus, we must clearly identify our direction and clearly distinguish right from wrong. We mant to practice the difficult-to-practice path. This is what the Buddha told us. If after listening, we refuse to practice, it is like never having heard the Dharma. Since we are all engaging in spiritual practice, we must cultivate purifying practices. Thus, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)