⊙學佛求道法，勇猛求菩提，精修信戒持梵行，守志奉道力堅固。
這是我們每天修行，內心的功課。
學佛的目標就是要成佛，我們若要成佛，就要求佛法。所以，求佛法，行佛道，必定要勇猛精進。要有勇猛的精神，才能向這條菩提道路走。
所以我們精修信戒，常常說[信為道源功德母]，能培養我們一切的諸善根，所以信必定要堅定。信，學法，我們必定要守戒。不只是守戒，還要堅持梵行。真正要走入佛陀所教法，必定就是要行[六度]，就是六種修行菩薩道的路：布施、持戒、忍辱、精進、禪定、智慧。六度中不能缺少的就是梵行。
梵行就是清淨。你要布施，也要很清淨的布施。何謂清淨的布施？就是無所求、無所著，付出無所求，同時感恩。用感恩心去付出，不求名，不求利，這叫做梵行。
持戒也是同樣，身、口、意三業要真正堅持，不要去犯到口不該說的話，犯到身體不該做的事，不要去犯到起心動念貪、瞋、癡。這些事都不犯，這樣叫做清淨行。
布施、持戒是這樣，忍辱、精進也是同樣這樣。所以，我們必定要[精修信戒持梵行]，這非常的重要，學佛者不能欠缺。
還有，[守志奉道力堅固]。我們要堅定我們的道心，要守這念志。我們若能守好我們這念志，這個力量就會堅固了。
佛陀慈悲，能夠體諒我們眾生凡夫，要真正能體會佛心靈的境界，實在是很不容易。所以說，[是法不可示，言辭相寂滅，諸餘眾生類，無有能得解。除諸菩薩眾，信力堅固者。]
⊙[是法不可示，言辭相寂滅，諸餘眾生類，無有能得解。除諸菩薩眾，信力堅固者。]《法華經方便品第二》
除非是諸菩薩，你已經發心立行，大家有立這個志要修行，真正要學佛，真正要向佛陀覺悟的道路走。真正發心的人，那就是菩薩眾。這也就是隱含著，你若不是想要真正修行的人，這些都是[諸餘眾生類]，就都是眾生。
你既然學佛，發心，那就是要行菩薩道，這樣的人就是菩薩眾。一切的眾生聽不懂，除非菩薩眾，不只是發心要行菩薩道，同時還要信力堅固，這樣的人才能體會到佛陀的心懷，所以說[除諸菩薩眾]。
⊙菩薩：華言[覺有情]，謂覺悟一切大有情眾生也。以六度為乘，運載群生到彼岸。
[菩薩]二字，其實要叫做[菩提薩埵]，這是梵語，翻譯成中文叫做[覺有情]。已經覺悟的有情，也就是覺悟的眾生。[有情]就是眾生，[覺]是有別於一般的眾生，所以華言叫做[覺有情]。就是說，覺悟一切大有情的眾生。
人間確實是苦，在苦、空、無常中，我們的心念一偏差，那就是因緣果報。這些事情全都知道了，要趕緊修行，謹慎於我們在人群中的因緣果報，把握當下，趕緊向佛的覺道精進。這就是覺悟一切大有情。[大有情]就是覺悟後發大心之人。
菩薩是以六度為乘。六度就是六種的方法要來度眾生，這叫做大乘，度眾生的大乘法。大乘法不能於六度中缺一法，所以要六度具足，合起來就是一大乘法。這大乘法就是要[運載群生到彼岸]，從這裡將他運到彼岸。彼岸就是清淨，彼岸就是解脫。這就是佛菩薩來人間最重要的一大事，就是為了要度眾生。
我們既然有此因緣，有佛、菩薩在人間，我們要趕緊堅定信力來學。佛也是從人成佛，菩薩成為菩薩也是從人開始做，所以我們要堅定信力。
我們上次說過，堅固的力量，那就是根要深、要闊、要長。我們的信根若沒有伸長、扎深，這棵樹長不大。若是大樹的根不長、不深，一陣風來就倒了。所以種樹，樹根要長，就是要在大自然的境界中來磨練，經得起大風，經得起大雨，以大風為助緣，以大雨來成長根基，以太陽的燠熱來健全，健壯它的樹根與樹身。
就如我們發心要行菩薩道，我們要經得起在群眾中、人事物中來磨練我們，我們才能[經一事，長一智]。我們的慧命真正要增長，必定要在人群中。受了什麼樣的磨練，信根還能堅固，愈是磨練，他的信根愈伸長、愈深。這應該是我們學佛者要有這樣的精神。
⊙信力堅固者，信根增長，破諸邪信。信正道，不為偏小所動，故名信力。學道之人，非有信力，不能精進。
所以，信根能[破諸邪信]。只要我們有正信、正思、正念等等，自然在人群中不受擾亂。人群中有很多的偏邪、迷信會來擾亂人心，我們絕對不可迷信，也不要有邪信，必定要有正道的信仰，[不為偏小所度]。[偏]與[小]，[偏]就是於正法中已經偏了，[差之毫釐，失於千里]，看起來好像很精進，卻是已經偏了，那就容易入邪道。
就如釋迦佛的僧團中有提婆達多，在俗家是釋迦佛的親族、堂弟，出家也是在僧團中。他從佛求法，只是一念偏差，就是驕傲、狂妄，自己以為我已經聽懂了，佛既然能受這麼多人的恭敬、尊重、供養，我也沒差多少。所以開始他一念偏差，脫離了佛陀的僧團，自己再去成立僧團，非常驕傲、貢高自大等等。
在佛典故事中，很多講到提婆達多毀謗佛法，提婆達多破壞僧團，提婆達多迫害佛陀等等。這只是一念稍微偏了，那就是[差毫釐，失千里]，或者是邪見一產生，差一點就將佛法的道理完全破壞掉。
所以我們要很謹慎，信，要正信，不只是正信，要有堅定的力量，所以說[信力堅固]。我們若要真正體會佛法，就是要發大心、立大願，行菩薩道，甚至還要[信力堅固]。
⊙信力堅固者：如樹之根不能拔者云[堅]，從他物不變原態者云[固]；謂心念之不變不動名[堅固]。
剛才說過，如同樹根一樣，我們若扎下去就是不可拔。樹根若深，若伸得長，想要把這棵樹拔起來，那就很為難了。這樣叫做[堅]。從他物不變原態者，叫做[固]。[固]就是不可能改變的體形。不可能改變，世間有什麼不可能改變呢？那就是真空、妙有。我們若能信根非常堅固，無法影響，也無法改變，所以這叫做[堅固]。
世間萬物，唯有我們的心念不變。唯有心念。你的心若信得很堅固，沒有人能影響你，這叫做[真空]。看不到，在你的心裡，無形的東西就是無法改變，也無法影響，除非自己的心不堅固，信不正確。除非是自己，這就是一個心念，我們的心念不動，不動名為[堅固]，這叫做信念堅固。
也是從心、發心要行菩薩道，要真學佛者，這樣信心堅固之人，才能瞭解諸佛甚深、無量甚深之妙法。信心堅固，自己能瞭解，還能與大家分享。
佛陀的時代，在舍衛國給樹祇孤獨園，有一日，有弟子來到佛的面前向佛這樣說：[佛陀，現在在講堂上，有一位比丘叫做毘舍佉，毘舍佉比丘在集眾，向大家說話。他將佛陀的教法重新再敘述，將佛陀的心意再與大家分享，大家聽了很歡喜。]
佛陀聽到很歡喜，就說：[很好，毘舍佉，你要繼續這樣說法，而且是要無所求，就是說不為利養，不為利益、名來說法。你要用你剛才所說的，聽法之後的歡喜與大家分享。該與大家分享時，要用心分享。而平時就不可有那種貢高驕傲，以為你是一位能說法者。能與大家分享，不可貢高起來了。]
佛陀對毘舍佉如此叮嚀。我在想，應該就是因為前面有提婆達多，他瞭解佛陀的法，聽到的法都聽進去，但是一念偏差，貢高驕傲，所以又去發揮他另外那種不正確的惡心、惡念生起。所以佛陀的慈悲，聽到弟子能這樣圓融敘述佛所說的法，用歡喜心與大家分享，佛陀是很歡喜。但是，還是叮嚀他，不要以為自己是能說法的人，發生了貢高驕傲心。
所以，我們人人要學毘舍佉一樣，我們若是聽進去，要有堅固的信心，要能體會，要能用歡喜心與大家分享，助長自己的記憶，也助長人人的體會。這是很好的事情。所以我們必定要發心，發菩薩心，我們信力要堅固，時時要多用心。
Explanations by Master Cheng-YanSubject: Solidify the Power of Faith (堅固信力)
Date: January. 06. 2014
“To seek teachings of the Path, learn the Buddha’s Way. To seek Bodhi, be courageous. To uphold purifying practices, diligently cultivate faith and precepts. To have firm powers, uphold vows and follow the Way.”
This is homework for our minds each day as we practice spiritual cultivation. The goal of learning the Buddha’s Way is attaining Buddhahood. To attain Buddhahood, we must seek the Buddha-Dharma. So, when we seek the Buddha-Dharma and walk the way to Buddhahood, we must be courageous and diligent. We must have courage to walk toward this Bodhi-path. So, we diligently cultivate faith and precepts.
I often say, “Faith is the source of the Way and the mother of merits;” it can nurture our roots of goodness. So, our faith must be firm. With faith, we learn the Dharma. We must also uphold precepts Not only must be uphold precepts, we must persevere in purifying practices. For us to truly enter the Buddha’s teachings, we must practice the Six Perfections, which are six ways to walk the Bodhisattva-path. They are giving, [uphold] precepts, patience, diligence, Samadhi and wisdom. As we practice the Six Perfections, we must cultivate purifying practices.
When we practice giving, it must be done very purely. What does it mean to practice pure giving? It means to give unconditionally, without attachments and with gratitude. We must give with gratitude, without seeking recognition or benefits. This is how we [uphold] purifying practices. This also applies to upholding precepts.
In our Threefold Karma of body, speech and mind, we must remain firm and not commit violations. We must not say things we should not say, do things we should not do, or give rise to even the slightest thoughts of greed, anger and ignorance. If we do not commit these violations, we are thus practicing purifying practices. This applies to giving and upholding precepts, as well as patience and diligence. Therefore, we must “uphold purifying practices, diligently cultivate faith and precepts.” This is very important and is something we Buddhist practitioners must do.
Then, “to have firm powers, uphold vows and follow the Way.” We must be firm in our spiritual aspiration and uphold our vows. If we can uphold our vows well, our powers will be firm. The Buddha is compassionate and understanding. For us ordinary beings to really comprehend His state of mind is indeed not easy.
Thus, it is said, “This Dharma cannot be demonstrated; the appearance of language cannot be used. Among all kinds of living beings, there are none who can understand it, except Bodhisattvas, who are firm in the Power of Faith.”
Bodhisattvas are the exception because they have already aspired to practice.They have vowed to engage in spiritual practice, to truly learn the Buddha’s Way and walk toward the path of enlightenment.Those who have truly formed aspirations are the assembly of Bodhisattvas.This also implies that if we do not truly want to engage in spiritual practice then we are counted “among all kinds of living beings”.
When we are learning the Buddha’s way and forming aspirations, we must walk the Bodhisattva-path.Then we are part of the assembly of Bodhisattvas.No sentient beings can understand, except for Bodhisattvas.Not only do they aspire to walk the Bodhisattva-path, they must also be firm in their Power of Faith.Only this kind of people can comprehend the Buddha’s intent.Thus, we say, “Except Bodhisattvas”.
Bodhisattvas are enlightened sentient beings.They are great sentient beings who have realized everything.The Six Perfections are their mode of transport for ferrying sentient beings to the other shore.
“Bodhisattva” is a Sanskrit word, and when translated, it means “enlightened sentient being.”They are sentient beings who have awakened.“Sentient beings” are living beings.“Enlightened” [beings] are different from ordinary sentient beings.Thus, we call them “enlightened sentient beings” because they have realized all things.This world is indeed [filled with] suffering.It is a state of suffering, emptiness and impermanence.
Once our minds go astray, the law of karma goes into effect.After we know these things, we must promptly engage in spiritual cultivation and be cautious of the law of karma when we are among people.We must seize the moment and diligently move toward the path to enlightenment.This is what it means to be great sentient beings who have realized everything.
“Great sentient beings” are those who have realized everything and then have formed great aspirations.Thus, Bodhisattvas use the Six Perfections as their mode of transport.The Six Perfections are six different methods to transform sentient beings.
This is the Great Vehicle Dharma for transforming sentient beings.[To practice it,] we cannot lack even one of the Six Perfections.Thus, we must be replete with the Six Perfections, which combine to form the Great Vehicle Dharma.Therefore, the Great Vehicle Dharma is used ”ferrying sentient beings to the other shore”.
They must cross from this aside to the far shore.The opposite shore is a state of purity and liberation.The most important reason for Buddhas and Bodhisattvas in coming to this world is to help sentient beings cross [to the other side].Since we have the karmic conditions to have Buddhas and Bodhisattvas in the world, we must quickly strengthen our faith to learn from them.The Buddha attained Buddhahood as a human, and Bodhisattvas also became Bodhisattvas by starting out as humans.
So, we must be firm in our Power of Faith.
As I mentioned previously, to have great strength, our roots must be deep, broad and long.If our Root of Faith does not extend nor deepen, the tree will not grow big.If the tree’s roots are not long or deep, a gust of wind will topple it.Thus, when planting a tree, the roots must extend.In its natural environment, it must learn to withstand strong winds and heavy rain.It treats strong wind as assisting conditions, accepts heavy rain to solidify its foundation and uses the warmth of the sun to remain healthy and reinforce its roots and trunk.This is similar to our aspiration to walk the Bodhisattva-path.We have to withstand the tests of dealing with people and matters.
Then we can “grow in wisdom with experience” for our wisdom-life to truly develop, we must go among people and face challenges to strengthen our Root of Faith. With each test, our Root of Faith extends farther, grows deeper. We Buddhist practitioners must have this kind of spirit.
Those with firm Power of Faith will grow their Root of Faith and destroy all evil beliefs. With faith in the Right Path, we will not be influenced by small deviations. Thus, this is the Power of Faith. Spiritual practitioners cannot progress without the Power of Faith.
Then, we can “destroy all evil beliefs”. The Root of Faith can destroy all evil beliefs, as long as we are on the correct [path]. Our faith must include Right Faith, Right Thinking, Right Mindfulness and so on. Of course, when we are among people, many deviant or superstitious beliefs may disturb our minds. So, we absolutely cannot become superstitious nor can we have evil beliefs. We must have faith in the Right Path, so “we will not be influenced by small deviations”.
“Deviation” means we have deviated from the Right Dharma. “A slight deviation causes a great divergence”. We may seem diligent, but we may have already deviated and may easily enter an evil path.
For example, among Sakyamuni Buddha's Sangha, there was a man named Devadatta, who was a member of Sakyamuni's lay family, a cousin. When he became a monastic, he was also among. The Sangha seeking the Dharma from the Buddha. But his mind deviated toward arrogance and pride. He thought he already understood everything. He saw all the respect and the offerings that the Buddha received from people and felt, “I am not that different from Him”. So, his mind began to deviate. Thus, he left the Buddha's Sangha to form his own. He was very proud, arrogant and so on. He was very proud, arrogant and so on. Many sutra texts mention how Devadatta slandered the Buddha's teachings, discredited His Sangha, persecuted the Buddha and so on. This was [only because] a slight deviation in thought caused a great divergence.
Perhaps because this deviant view arose in him, he nearly destroyed all of the Buddha's teachings. Therefore, we must be cautious and have Right Faith. Not only must we have right have Right Faith, we must also have the Power to remain firm. Thus, we talk about “firm Power of Faith”. If we really want to comprehend the Dharma, we must form great aspirations, make great vows, walk the Bodhisattva-path and even have “firm Power of Faith”.
Those with a firm and solid Power of Faith are like a tree with roots that cannot be uprooted. This is known as “firm”. Having an unaffected original state means we are “solid”. If our mindsets do not change or stir, they are solid and firm.
As I just said, this is like the root of a tree. If we put down [deep] roots, they cannot be pulled up. If the roots are deep and long, pulling them up will be very difficult. This means we are “firm.”
Having an unaffected original state means we are “solid.” “Solid” means that its form and shape are impossible to change. What in the world is impossible to change? Only true emptiness and wondrous existence. If our Root of Faith is very firm and solid, unaffected and unchanged by others, then it is called “solid and firm.”
All things in the world [change], so we must remain firm in our minds. Only our minds can remain firm. If our minds are firm, no one can influence us. This is true emptiness. Something that is invisible and intangible cannot change nor be influenced unless our minds are not firm and our faith is incorrect. This all depends on our minds. If our minds are unwavering, they are said to be “solid and firm.” This is called firm and solid faith.
With our minds, we must aspire to walk the Bodhisattva-path, to be true Buddhist practitioners and walk the Bodhisattva-path.Only people firm and solid in their faith can understand the infinitely, extremely profound, wondrous Dharma of all Buddhas. With firm and solid faith, they can understand and also share [their realizations] with others.
One day during the Buddha’s time, in the kingdom of Sravasti at the Jetavanna Grove, a disciple came before the Buddha. He told Him, “Venerable Buddha, there is a bhiksu named Vaisakha at the lecture hall right now. Bhiksu Vaisakha has assembled everyone to recount the Buddha’s teachings again and also to share His intent with everyone. Everyone is joyful after listening to him.”
The Buddha was joyful when He heard this. “This is very good! Vaisakha, you should continue to give teaching unconditionally, not for the sake of benefits or recognition. You must share the joy that you feel after listening to the Dharma with everyone. You must be mindful when you are sharing; do not become arrogant or proud, nor think of yourself as a teacher who shares with others. You must not become arrogant.” This was the Buddha’s reminder for Vaisakha.
I think this was because of the precedent of Devadatta. [Devadatta] understood the Buddha’s [teachings] and had listened and taken them to heart. But because of a slight deviation in thought, he became arrogant and proud, so he began to exhibit incorrect, evil thoughts.
Thus, when the compassionate Buddha heard about a disciple who could perfectly convey. His teachings and share them joyfully, He was very happy. However, the Buddha still reminded him not to think of himself as someone giving teachings or become arrogant and proud. So, we must all emulate Vaisakha. If we listen to and take [the Dharma] to heart, we will be firm and solid in our faith.
We must be able to comprehend it and joyfully share it with everyone. This is helpful for our own memory and can help others understand as well. These are very good things. So, we must form Bodhisattva-aspirations, be firm and solid in our Power of Faith and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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