⊙佛是真語者、實語者，所說皆是如來藏心，正直捨權，施一乘法，離過絕非，純一無雜。
⊙「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實。」《法華經方便品第二》
⊙佛語，即諸佛所說。如來藏心法，諸佛如是說也。
⊙於佛所說法，《法華經》唯談一乘實相之理，是佛自所證得。
⊙當生大信力：學道之人非有信力不能精進，信根增長，能破諸邪信。
***********************************************
【證嚴上人開示】
佛是真語者、實語者，所說皆是如來藏心，正直捨權，施一乘法，離過絕非，純一無雜。
佛是真語者、
實語者
所說皆是如來藏心
正直捨權施一乘法
離過絕非純一無雜
佛陀乃是真語者、實語者、不狂語者、不妄語者，所說的都是真實法，而且絕對沒有妄語，就是如來藏心，從他的內心所說出來的法。
過去所說的雖然是設方便教法，那是因為隨眾生的根機。眾生根機鈍劣，佛陀就是真心要向他說話，但是考慮他的根機無法接受，所以就設權巧方便法，但這也是真法，從佛陀內心慈悲施教的法。
不過，到現在來，還有比前面更重要的。前面是教人如何做，看人間的法要能夠瞭解。後面這一段就是要讓大家，直指人心見性，現在就是要告訴我們，心最清淨、透徹的那個性，就是真妙的性。所以，現在必定要正直捨方便。就是捨棄了「權」，就是方便法，希望人人能立地成佛，明心見性。恨不得大家現在的見解，就是佛知、佛見。
我們過去說，佛的知見難知難解，現在就是要讓人人能直接，知佛見，佛知、佛見，我們要知道佛的知見。所以，現在就是「施一乘法」，不再開三乘了。來，大家集合過來，同樣共乘這艘慈航，同樣能從此岸到彼岸，卻是很安穩的大船，就是一乘法。所以，要「正直捨權，施一乘法」。
這已經就是前面的法，全都瞭解了，要「離過絕非」，要捨離過去。我們人人凡夫，就是心的煩惱很多，佛陀用種種方法，讓大家的煩惱慢慢捨離，過去的過錯、不對的事情，都應該要很清楚。所以我們現在開始要離過，要遠離過錯，不對的事情，要完全絕，全都沒有了；錯誤的事情，不對的，不會再重犯。
所以「純一無雜」，這個法，過去用種種方法，現在又收攝回來，那就是一而無雜。雖然過去說眾生有善、有惡，眾生有種種的習氣，我們現在對眾生來說，惡，完全沒了，應該要向善，就是順善；過去的煩惱、無明已經斷了，現在都沒有雜亂的心，所以成為清淨的本性。所以「離過絕非，純一無雜」，希望我們人人能這樣，從現在開始，我們要放棄過去雜亂心，有犯過的錯誤，我們應該要趕緊去除。
所以這段(經)文這樣說：「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實」。
舍利弗當知
諸佛語無異
於佛所說法
當生大信力
世尊法久後
要當說真實
《法華經方便品第二》
現在就是，完全很精、很純的法，要對大家說，所以佛陀又再叫舍利弗。的確，舍利弗，是在弟子中智慧第一。舍利弗除了聽佛說法，他還要承擔一個責任，又要在外面化度眾生。雖然他還是修小乘法，不過佛所說的法，他也是同樣要傳。
所以有一段時間，佛在波羅奈國那個地方，有兩個人，對佛法本來是很熱忱，後來慢慢地，這兩個人對佛法，慢慢起了那分偏見。問題出在哪裡呢？原來這兩個人是，舍利弗所度的弟子，舍利弗他就用方法教他們，讓他們能心能歸一，修行的方法要如何修。
這兩位，過了一段時間，也無法透徹瞭解佛法的真髓，心還是同樣雜，同樣亂。佛陀趕緊找這兩個人來說話，問他(們)的生活(形態)，才知道這兩個人，所做的工作不同。一位是專門打金飾的師傅，就是那些珠冠寶器，用很精密(技巧)，在打金飾的人。
一位全是在織布，要織布之前，從前的布料都是瓊麻，這個麻要如何讓它爛，才變成紗，紗要拿去洗，從事這樣的工作，是挽紗的人，將瓊麻變成能織布的紗。
這兩個人的工作完全不同，舍利弗對挽紗的人，教他數息觀，對打金飾的人，教他白骨觀。所以，與這樣的性質就不同了，機，對機逗教，沒有對準。佛陀將這兩個人所修行的方法，佛陀對這兩個人說：「你們的方法用錯，不是這個法不對，是對人的根機，用錯了方法。」所以兩個人的方法對調。
因為數息觀，是一種很微細的心念，所以打金飾的人，應該要用很微細的法，讓他的心能專(注)下來，跟他在打金飾一樣，這麼精巧微細的法，要用在他的工作中，在工作中與法能會合。
若是挽紗，他就要從(割)瓊麻，就如農作一樣，要去割麻，經過了很多層的工作，那是很粗重的，應該要用體力的事情，要用白骨觀。人生，體力，如何在健壯時有這個體力，到了人生的最後，剩下那一堆的白骨，這與人的身體是息息相關；用力、用體，這體與力，要讓他能夠瞭解最後是這樣，所以(變成)這堆白骨。為他們調整好了，這兩個人回去各自用功，很快就體會到佛法。
佛的用心，如何對機，如何教法。在這當中，佛陀就對大眾說話：看，智慧第一的舍利弗，面對根機逗教都還有偏差，所以大家要將佛法，要很謹慎入心。凡夫的性與習氣，和他的根機、用法，真的要有密切的關係，這一定要用智慧。
所以，佛陀權巧施教，所以有妙權、妙實。哪怕是方便法，也是從他的內心、如來藏心所發出的。所以，這也就是權巧智慧，叫做妙權，能對機逗教。眾生的根機太複雜了，佛陀用很多種方式，這個方法，對有的人有用，對有的人也是無用。同樣的道理。
所以，舍利弗在佛的弟子中，是智慧第一，現在要說的一乘實法，就是要讓現在隨佛修行的所有弟子，能夠再更上一層樓，將心轉為性。所以他的對機者是舍利弗，所以再叫舍利弗，「舍利弗當知，諸佛語無異」。叫舍利弗，是通通所有的弟子，大家都要聽清楚。
佛語
即諸佛所說
如來藏心法
諸佛如是說也
「諸佛語無異」，不只是釋迦佛，釋迦佛過去所親近的佛，無量數，百千萬億無量數諸佛，所說的法全都沒有異樣。過去是這樣，現在的釋迦佛也是這樣，未來諸佛也是一樣，所說的就是一種法，所以無異，沒有異樣。
於佛所說法
法華經
唯談一乘實相之理
是佛自所證得
所以「於佛所說法」，現在佛所要說的話。「當生大信力」，現在我要說，大家全都要生起信的力量，不只是相信，還要有力。這個信根，不是小根小智，我們要大根大智；也不是小根小力，我們要大根大力，大根大力。所以這個信，大信大力，我們一定要有這個大信力。
過去所施的，是眾生的根機接受的法，現在所施的教法，是要大根機的人來接受。
當生大信力
學道之人
非有信力不能精進
信根增長
能破諸邪信
所以現在人人要生起了大信力，所以叫做「當生大信力」。現在大家要信佛的法，要生起了信，還要再有力。前面的「十如(是)」，有體與力，所以我們要好好相信。
「世尊法久後，要當說真實」。世尊，釋迦佛的法，從發現天地宇宙萬物的真理、真諦以來，說法也是四十多年，這已經久後，對人間而言，也是很長久的時間，現在一定要開始講真實法。過去是方便，現在就是直指人心見性。
這個心與性，過去指人的心，人的心就是有雜念、幻想，現在就是不只是要(針)對大家的心，說你們有雜念、妄想，不只是這樣。雜念、妄想，這麼多年應該也漸漸洗滌了，滌心垢了，這個心的污穢、無明，應該一直減輕、減輕了。現在應該直接要說的是真實法，所以大家要用大信力。
所以，瞭解「諸佛語無異」，就是「諸佛所說如來藏心法，諸佛如是說」。過去的佛是這樣說，現在的佛也是這樣說，這是佛佛道同。我們應該要很瞭解，過去佛、現在佛都一樣。
所以，現在，來到《法華經》的時代，唯談一乘實相的道理。現在開始要說的，「於佛所說法」，現在佛所要說的，那就是「一乘實相」的道理。因為，佛所要說的，是在說《法華經》，《法華經》就是要談，「一乘實相」，那個實相就不是心相，是我們的性相，我們的自性真如本性，所以這叫做實相。這是佛他的自證。
四十多年前，突然間夜睹明星，開啟了他的智慧，與宇宙合為一體，這是佛自所證的法。所以，這是「諸佛語無異，於佛所說法，當生大信力」。所以人人要用最恭敬的信力，來接受《法華經》裡面的「一乘實相」，真實的道理。所以，大家一定要思考，要用什麼樣的大信力來接受，未來直指人心見性的道理。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Give Rise to Great Power of Faith (當生大信力)
Date: January.21. 2014
“The Buddha speaks truly and honestly. All He says comes from His Tathagata-garbha. He sets aside the provisional and directly teaches the One Vehicle Dharma. He transcends faults and eliminates wrongs to be pure and untainted.”
The Buddha is one who speaks the truth. He does not exaggerate or lie. Everything He says is True Dharma; He absolutely does not lie. He has always taught from His heart, His Tathagata-garbha. Although He taught skillful means in the past, it was because He was teaching according to sentient beings dull capabilities. The Buddha really wished to speak [directly], but considering that they did not have the capability to accept it, He established skillful means for them. However, they were still true teachings given out of His compassion.
But now, what we are learning is something more important. Previously we were taught how to be good people, how to [apply] the Dharma in this world. This next section helps us by pointing directly to our hearts, so we can realize our nature. Now [the Buddha] wants to tell us about our very pure and clear nature, which is truly wondrous. Therefore, now He must set aside the skillful for the direct which means He set aside provisional teachings, which are skillful means. He hopes we can all instantly attain Buddhahood, understand the mind and realize our true nature. He wishes for nothing more than for us to already have His knowledge and views.
In the past, I have said that His knowledge and views were difficult to understand. Now, He wants to allow us to directly understand His knowledge and views. For us to understand the Buddha’s wisdom, He now “teaches the One Vehicle Dharma” and no longer [divides them into] Three Vehicles. If we come together and board the ship of compassion, we can cross from this shore of the opposite one on this very big and stable ship. This is what the One Vehicle Dharma is like.
Therefore, “He sets aside the provisional and directly teaches the One Vehicle Dharma.” After completely understanding the Dharma that has been taught so far, we must “transcend faults and eliminate wrongs” and leave the past behind. We ordinary people have many afflictions, so the Buddha used various methods to help us gradually let go of these afflictions. We should clearly recognize our past transgressions and wrongdoings. Therefore, we must begin transcending faults and completely eliminating wrongdoings. Then we will not commit the same mistakes. Thus, we will be “pure anduntainted.” In the past, He taught various methods, but now He is returning to that which is singular and untainted.
In the past, He taught various methods, but now He is returning to that which is singular and untainted.In the past, we said sentient beings have both good and evil [tendencies]; they have all kinds of habitual tendencies.Now, we tell sentient beings that they must let go of the negative ones and move toward the virtuous ones.
When past afflictions and ignorance are eliminated, their minds will no longer be cluttered and will [return] to their pure nature.So, “He transcends faults and eliminates wrongs.”
I hope that all of us can follow this example.Starting right now, we need to let go of our cluttered minds.As for the wrongs we have committed, we must immediately eliminate them.
Therefore, this passage in the sutra states, “Sarputra, you should know the words of all Buddhas do not differ.In response to the Dharma taught by Buddhas, one must give rise to great Power of Faith.”“After the World-Honored One’s Dharma has been around for a long time,the true and real must be spoken.”
Now, [the Buddha] was about to give completely focused and pure teachings.So, He called to Sariputra again.Indeed, Sarputra was foremost in wisdom among His disciples.Aside from listening to the Buddha’s teachings, he also shouldered another responsibility, which was traveling to transform sentient beings.Though he still practiced [self-awakening], he also had to pass on the Buddha’s teachings.
For a period of time, the Buddha was in the Kingdom of Varanasi.There were two men there who were originally very enthusiastic about the Buddha-Dharma.But gradually, their views on the Dharma became distorted.How did this problem arise?It turned out they were disciples taught by Sriputra.So, Sariputra taught them methods to help them focus their minds and cultivate their spiritual practice.But these two men, even after quite some time, still could not thoroughly understand the true essence of the Dharma; their hearts were still confused and distracted.
The Buddha immediately summoned them.After He asked about their lifestyle, He found out they had different jobs.One was an artisan specializing in gold ornaments, such as jeweled crowns and precious vessels.He created gold ornaments with skillful precision.The other’s work was related to weaving.Before anything could be woven, the raw material used for fabrics in the past, sisal hemp, had to be broken down and turned it into yarn, which was then washed.He was the person who spooled the yarn, so the sisal hemp could be woven into cloth.Their jobs were completely different.
Sariputra had taught the yarn spooler breath-counting meditation and taught the jewelry maker skeleton meditation, which did not suit the nature of their work.
[Sariputra] did not give them teachings that suited them.
Regarding their methods of spiritual practice, the Buddha told them, “You are using the wrong approach.There is nothing wrong with these teachings.They just do not suit the capabilities of these people.”So, he switched their methods.Because breath-counting meditation suited a meticulous mind, thejewelry maker could use it to focus his mind.It was similar to the delicate methods he used to make gold ornaments, so this method of practice suited his work.
As for the yarn spooler, he started his work every day by cutting the sisal. This was a lot like field work, and there were many stages to this process. This was very hard work. Those who do physically demanding work should engage in skeleton meditation. While alive, people have physical strength, the strength of their body, but after they die, only a pile of bones remains. This [method] closely relates to the body and its strength and helps one understand what is left in the end, that all that remains is a pile of bones. After Buddha adjusted their methods of practice, they each went back and practiced diligently, attaining realizations soon after. The Buddha was mindful in matching the teaching to the capability.
When this happened, the Buddha told everyone, “Even Sariputra, who is foremost in wisdom, when trying to teach according to capabilities, still makes errors. So, all of you must take the Dharma into your hearts very carefully”. The nature and habitual tendencies of sentient beings, their capabilities and practices, must be closely matched. [Creating this connections] takes wisdom. The Buddha taught suitable skillful means, so there are wondrous provisional and wondrous true teachings. Even the skillful means came from His heart, His Tathagata-garbha. So, this is skillful wisdom, which contains wondrous provisional teachings that can be given according to capabilities.
Sentient beings' capabilities are too diverse, so He has devised many other methods to help us. This method is effective for some but ineffective for others. The principle is the same. So, among the Buddha's disciples, Sariputra was foremost in wisdom. The True Dharma of the One Vehicle the Buddha was about to the teach was to help His disciples advance to the next level and return their minds to their [true] nature. The person this teaching suited was Sariputra, so the Buddha called to him again. “Sariputra, you should know the words of all Buddhas do not differ”. By calling Sariputra, He was actually telling all His disciples to listen carefully.
The words of the Buddhas: All Buddhas teach the Dharma from Their Tathagata-garbha. All Buddhas teach in this way.
“The words of all Buddhas do not differ”.Sakyamuni Buddha and all the Buddhas He had drawn near to in the past, those countless, infinite Buddhas, all gave the same teachings. Past Buddha taught what Sakyamuni Buddha was now teaching and what future Buddhas will also teach. They all expound the same Dharma; there is no difference.
As for the Dharma expounded by the Buddha, the Lotus Sutra was the only one that discussed the ultimate reality of the One Vehicle, which was personally realized and attained by Buddhas.
“In response to the Dharma taught by Buddhas” and to what the Buddha was about to say, “one must give rise to great Power of Faith”. Now I want to say that we must all give rise to the Power of Faith. Not only must we believe, we also need strength. With the Root of Faith, we can go beyond limited capabilities and wisdom and develop great capabilities and wisdom. Nor can we have limited roots and powers; we must have great roots and powers.
So as for “faith,” we must have great faith and great power, great Power of Faith. What was taught in the past was Dharma that was acceptable to beings of various capabilities. What is now taught can only be accepted by people with great capabilities.
One must give rise to great Power of Faith: Spiritual practitioners cannot progress without the Power of Faith. By growing the Root of Faith, one can destroy all evil beliefs.
So, we need to give rise to great Power of Faith. Thus, “one must give rise to great Power of Faith.” Now that we believe in the Buddha’s teachings, we must give rise to faith, which gives rise to power.
This is similar to the embodiment and power described in the Ten Suchnesses. Therefore, we must have faith. “After the World-Honored One’s Dharma has been around for a long time, the true and real must be spoken. The Dharma of the World-Honored One, Sakyamuni Buddha, has [been in his mind] since He realized the true principles of all things in the universe over 40 years ago. He then taught for over 40 years, which was a long time.
In this world, that is considered a very long period of time. Now He had to begin teaching the True Dharma. In the past He taught skillful means.
Now He pointed directly to our minds, so we can our nature. In the past, He pointed out how our minds were filled with discursive thoughts an illusions. Now, He is not just targeting our discursive thoughts and delusions.He is doing more than that. Discursive thoughts and delusions, after so many years, have probably been slowly washed away. The defilements and ignorance in our minds have like been gradually reduced.
Now He wants to directly give true teachings, so we must exercise our great Power of Faith. When we understand that true words of Buddhas do not differ, we know that “All Buddhas teach the Dharma from Their Tathagata-garbha. All Buddhas teach in this way.”Past Buddhas taught this and the present Buddhas teaches the same thing. This is because all Buddha share the same path. We must clearly understand that past and present Buddhas do the same thing. So now, we are in the era of the Lotus Sutra, when the only principles discussed are the ultimate reality of the One Vehicle.
From now on, we will discuss the Dharma expounded by the Buddha and the principles of the ultimate reality of the One Vehicle because the Buddha is going to expound the Lotus Sutra. And in the Lotus Sutra He discusses theultimate reality of the One Vehicle.
The ultimate reality is not a manifestation of our minds; it is our nature. Our intrinsic Buddha-nature is the ultimate reality. This was realized by the Buddha Himself over 40 years ago when He suddenly saw the morning star in the night sky, which awakened His wisdom and united Him with the universe. This Dharma is what He personally attained. So, the words of all Buddhas do not differ.
“In response to the Dharma taught by Buddhas, one must give rise to great Power of Faith.” We must use our most sincere Power of Faith to accept the principles of the One Vehicle taught in the Lotus Sutra.
Therefore, we must contemplate what kind of great Power of Faith we should use to receive the teachings that point directly to our minds, so we can see our nature.
Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實。」《法華經方便品第二》
⊙佛語，即諸佛所說。如來藏心法，諸佛如是說也。
⊙於佛所說法，《法華經》唯談一乘實相之理，是佛自所證得。
⊙當生大信力：學道之人非有信力不能精進，信根增長，能破諸邪信。
***********************************************
【證嚴上人開示】
佛是真語者、實語者，所說皆是如來藏心，正直捨權，施一乘法，離過絕非，純一無雜。
佛是真語者、
實語者
所說皆是如來藏心
正直捨權施一乘法
離過絕非純一無雜
佛陀乃是真語者、實語者、不狂語者、不妄語者，所說的都是真實法，而且絕對沒有妄語，就是如來藏心，從他的內心所說出來的法。
過去所說的雖然是設方便教法，那是因為隨眾生的根機。眾生根機鈍劣，佛陀就是真心要向他說話，但是考慮他的根機無法接受，所以就設權巧方便法，但這也是真法，從佛陀內心慈悲施教的法。
不過，到現在來，還有比前面更重要的。前面是教人如何做，看人間的法要能夠瞭解。後面這一段就是要讓大家，直指人心見性，現在就是要告訴我們，心最清淨、透徹的那個性，就是真妙的性。所以，現在必定要正直捨方便。就是捨棄了「權」，就是方便法，希望人人能立地成佛，明心見性。恨不得大家現在的見解，就是佛知、佛見。
我們過去說，佛的知見難知難解，現在就是要讓人人能直接，知佛見，佛知、佛見，我們要知道佛的知見。所以，現在就是「施一乘法」，不再開三乘了。來，大家集合過來，同樣共乘這艘慈航，同樣能從此岸到彼岸，卻是很安穩的大船，就是一乘法。所以，要「正直捨權，施一乘法」。
這已經就是前面的法，全都瞭解了，要「離過絕非」，要捨離過去。我們人人凡夫，就是心的煩惱很多，佛陀用種種方法，讓大家的煩惱慢慢捨離，過去的過錯、不對的事情，都應該要很清楚。所以我們現在開始要離過，要遠離過錯，不對的事情，要完全絕，全都沒有了；錯誤的事情，不對的，不會再重犯。
所以「純一無雜」，這個法，過去用種種方法，現在又收攝回來，那就是一而無雜。雖然過去說眾生有善、有惡，眾生有種種的習氣，我們現在對眾生來說，惡，完全沒了，應該要向善，就是順善；過去的煩惱、無明已經斷了，現在都沒有雜亂的心，所以成為清淨的本性。所以「離過絕非，純一無雜」，希望我們人人能這樣，從現在開始，我們要放棄過去雜亂心，有犯過的錯誤，我們應該要趕緊去除。
所以這段(經)文這樣說：「舍利弗當知，諸佛語無異，於佛所說法，當生大信力，世尊法久後，要當說真實」。
舍利弗當知
諸佛語無異
於佛所說法
當生大信力
世尊法久後
要當說真實
《法華經方便品第二》
現在就是，完全很精、很純的法，要對大家說，所以佛陀又再叫舍利弗。的確，舍利弗，是在弟子中智慧第一。舍利弗除了聽佛說法，他還要承擔一個責任，又要在外面化度眾生。雖然他還是修小乘法，不過佛所說的法，他也是同樣要傳。
所以有一段時間，佛在波羅奈國那個地方，有兩個人，對佛法本來是很熱忱，後來慢慢地，這兩個人對佛法，慢慢起了那分偏見。問題出在哪裡呢？原來這兩個人是，舍利弗所度的弟子，舍利弗他就用方法教他們，讓他們能心能歸一，修行的方法要如何修。
這兩位，過了一段時間，也無法透徹瞭解佛法的真髓，心還是同樣雜，同樣亂。佛陀趕緊找這兩個人來說話，問他(們)的生活(形態)，才知道這兩個人，所做的工作不同。一位是專門打金飾的師傅，就是那些珠冠寶器，用很精密(技巧)，在打金飾的人。
一位全是在織布，要織布之前，從前的布料都是瓊麻，這個麻要如何讓它爛，才變成紗，紗要拿去洗，從事這樣的工作，是挽紗的人，將瓊麻變成能織布的紗。
這兩個人的工作完全不同，舍利弗對挽紗的人，教他數息觀，對打金飾的人，教他白骨觀。所以，與這樣的性質就不同了，機，對機逗教，沒有對準。佛陀將這兩個人所修行的方法，佛陀對這兩個人說：「你們的方法用錯，不是這個法不對，是對人的根機，用錯了方法。」所以兩個人的方法對調。
因為數息觀，是一種很微細的心念，所以打金飾的人，應該要用很微細的法，讓他的心能專(注)下來，跟他在打金飾一樣，這麼精巧微細的法，要用在他的工作中，在工作中與法能會合。
若是挽紗，他就要從(割)瓊麻，就如農作一樣，要去割麻，經過了很多層的工作，那是很粗重的，應該要用體力的事情，要用白骨觀。人生，體力，如何在健壯時有這個體力，到了人生的最後，剩下那一堆的白骨，這與人的身體是息息相關；用力、用體，這體與力，要讓他能夠瞭解最後是這樣，所以(變成)這堆白骨。為他們調整好了，這兩個人回去各自用功，很快就體會到佛法。
佛的用心，如何對機，如何教法。在這當中，佛陀就對大眾說話：看，智慧第一的舍利弗，面對根機逗教都還有偏差，所以大家要將佛法，要很謹慎入心。凡夫的性與習氣，和他的根機、用法，真的要有密切的關係，這一定要用智慧。
所以，佛陀權巧施教，所以有妙權、妙實。哪怕是方便法，也是從他的內心、如來藏心所發出的。所以，這也就是權巧智慧，叫做妙權，能對機逗教。眾生的根機太複雜了，佛陀用很多種方式，這個方法，對有的人有用，對有的人也是無用。同樣的道理。
所以，舍利弗在佛的弟子中，是智慧第一，現在要說的一乘實法，就是要讓現在隨佛修行的所有弟子，能夠再更上一層樓，將心轉為性。所以他的對機者是舍利弗，所以再叫舍利弗，「舍利弗當知，諸佛語無異」。叫舍利弗，是通通所有的弟子，大家都要聽清楚。
佛語
即諸佛所說
如來藏心法
諸佛如是說也
「諸佛語無異」，不只是釋迦佛，釋迦佛過去所親近的佛，無量數，百千萬億無量數諸佛，所說的法全都沒有異樣。過去是這樣，現在的釋迦佛也是這樣，未來諸佛也是一樣，所說的就是一種法，所以無異，沒有異樣。
於佛所說法
法華經
唯談一乘實相之理
是佛自所證得
所以「於佛所說法」，現在佛所要說的話。「當生大信力」，現在我要說，大家全都要生起信的力量，不只是相信，還要有力。這個信根，不是小根小智，我們要大根大智；也不是小根小力，我們要大根大力，大根大力。所以這個信，大信大力，我們一定要有這個大信力。
過去所施的，是眾生的根機接受的法，現在所施的教法，是要大根機的人來接受。
當生大信力
學道之人
非有信力不能精進
信根增長
能破諸邪信
所以現在人人要生起了大信力，所以叫做「當生大信力」。現在大家要信佛的法，要生起了信，還要再有力。前面的「十如(是)」，有體與力，所以我們要好好相信。
「世尊法久後，要當說真實」。世尊，釋迦佛的法，從發現天地宇宙萬物的真理、真諦以來，說法也是四十多年，這已經久後，對人間而言，也是很長久的時間，現在一定要開始講真實法。過去是方便，現在就是直指人心見性。
這個心與性，過去指人的心，人的心就是有雜念、幻想，現在就是不只是要(針)對大家的心，說你們有雜念、妄想，不只是這樣。雜念、妄想，這麼多年應該也漸漸洗滌了，滌心垢了，這個心的污穢、無明，應該一直減輕、減輕了。現在應該直接要說的是真實法，所以大家要用大信力。
所以，瞭解「諸佛語無異」，就是「諸佛所說如來藏心法，諸佛如是說」。過去的佛是這樣說，現在的佛也是這樣說，這是佛佛道同。我們應該要很瞭解，過去佛、現在佛都一樣。
所以，現在，來到《法華經》的時代，唯談一乘實相的道理。現在開始要說的，「於佛所說法」，現在佛所要說的，那就是「一乘實相」的道理。因為，佛所要說的，是在說《法華經》，《法華經》就是要談，「一乘實相」，那個實相就不是心相，是我們的性相，我們的自性真如本性，所以這叫做實相。這是佛他的自證。
四十多年前，突然間夜睹明星，開啟了他的智慧，與宇宙合為一體，這是佛自所證的法。所以，這是「諸佛語無異，於佛所說法，當生大信力」。所以人人要用最恭敬的信力，來接受《法華經》裡面的「一乘實相」，真實的道理。所以，大家一定要思考，要用什麼樣的大信力來接受，未來直指人心見性的道理。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Give Rise to Great Power of Faith (當生大信力)
Date: January.21. 2014
“The Buddha speaks truly and honestly. All He says comes from His Tathagata-garbha. He sets aside the provisional and directly teaches the One Vehicle Dharma. He transcends faults and eliminates wrongs to be pure and untainted.”
The Buddha is one who speaks the truth. He does not exaggerate or lie. Everything He says is True Dharma; He absolutely does not lie. He has always taught from His heart, His Tathagata-garbha. Although He taught skillful means in the past, it was because He was teaching according to sentient beings dull capabilities. The Buddha really wished to speak [directly], but considering that they did not have the capability to accept it, He established skillful means for them. However, they were still true teachings given out of His compassion.
But now, what we are learning is something more important. Previously we were taught how to be good people, how to [apply] the Dharma in this world. This next section helps us by pointing directly to our hearts, so we can realize our nature. Now [the Buddha] wants to tell us about our very pure and clear nature, which is truly wondrous. Therefore, now He must set aside the skillful for the direct which means He set aside provisional teachings, which are skillful means. He hopes we can all instantly attain Buddhahood, understand the mind and realize our true nature. He wishes for nothing more than for us to already have His knowledge and views.
In the past, I have said that His knowledge and views were difficult to understand. Now, He wants to allow us to directly understand His knowledge and views. For us to understand the Buddha’s wisdom, He now “teaches the One Vehicle Dharma” and no longer [divides them into] Three Vehicles. If we come together and board the ship of compassion, we can cross from this shore of the opposite one on this very big and stable ship. This is what the One Vehicle Dharma is like.
Therefore, “He sets aside the provisional and directly teaches the One Vehicle Dharma.” After completely understanding the Dharma that has been taught so far, we must “transcend faults and eliminate wrongs” and leave the past behind. We ordinary people have many afflictions, so the Buddha used various methods to help us gradually let go of these afflictions. We should clearly recognize our past transgressions and wrongdoings. Therefore, we must begin transcending faults and completely eliminating wrongdoings. Then we will not commit the same mistakes. Thus, we will be “pure anduntainted.” In the past, He taught various methods, but now He is returning to that which is singular and untainted.
In the past, He taught various methods, but now He is returning to that which is singular and untainted.In the past, we said sentient beings have both good and evil [tendencies]; they have all kinds of habitual tendencies.Now, we tell sentient beings that they must let go of the negative ones and move toward the virtuous ones.
When past afflictions and ignorance are eliminated, their minds will no longer be cluttered and will [return] to their pure nature.So, “He transcends faults and eliminates wrongs.”
I hope that all of us can follow this example.Starting right now, we need to let go of our cluttered minds.As for the wrongs we have committed, we must immediately eliminate them.
Therefore, this passage in the sutra states, “Sarputra, you should know the words of all Buddhas do not differ.In response to the Dharma taught by Buddhas, one must give rise to great Power of Faith.”“After the World-Honored One’s Dharma has been around for a long time,the true and real must be spoken.”
Now, [the Buddha] was about to give completely focused and pure teachings.So, He called to Sariputra again.Indeed, Sarputra was foremost in wisdom among His disciples.Aside from listening to the Buddha’s teachings, he also shouldered another responsibility, which was traveling to transform sentient beings.Though he still practiced [self-awakening], he also had to pass on the Buddha’s teachings.
For a period of time, the Buddha was in the Kingdom of Varanasi.There were two men there who were originally very enthusiastic about the Buddha-Dharma.But gradually, their views on the Dharma became distorted.How did this problem arise?It turned out they were disciples taught by Sriputra.So, Sariputra taught them methods to help them focus their minds and cultivate their spiritual practice.But these two men, even after quite some time, still could not thoroughly understand the true essence of the Dharma; their hearts were still confused and distracted.
The Buddha immediately summoned them.After He asked about their lifestyle, He found out they had different jobs.One was an artisan specializing in gold ornaments, such as jeweled crowns and precious vessels.He created gold ornaments with skillful precision.The other’s work was related to weaving.Before anything could be woven, the raw material used for fabrics in the past, sisal hemp, had to be broken down and turned it into yarn, which was then washed.He was the person who spooled the yarn, so the sisal hemp could be woven into cloth.Their jobs were completely different.
Sariputra had taught the yarn spooler breath-counting meditation and taught the jewelry maker skeleton meditation, which did not suit the nature of their work.
[Sariputra] did not give them teachings that suited them.
Regarding their methods of spiritual practice, the Buddha told them, “You are using the wrong approach.There is nothing wrong with these teachings.They just do not suit the capabilities of these people.”So, he switched their methods.Because breath-counting meditation suited a meticulous mind, thejewelry maker could use it to focus his mind.It was similar to the delicate methods he used to make gold ornaments, so this method of practice suited his work.
As for the yarn spooler, he started his work every day by cutting the sisal. This was a lot like field work, and there were many stages to this process. This was very hard work. Those who do physically demanding work should engage in skeleton meditation. While alive, people have physical strength, the strength of their body, but after they die, only a pile of bones remains. This [method] closely relates to the body and its strength and helps one understand what is left in the end, that all that remains is a pile of bones. After Buddha adjusted their methods of practice, they each went back and practiced diligently, attaining realizations soon after. The Buddha was mindful in matching the teaching to the capability.
When this happened, the Buddha told everyone, “Even Sariputra, who is foremost in wisdom, when trying to teach according to capabilities, still makes errors. So, all of you must take the Dharma into your hearts very carefully”. The nature and habitual tendencies of sentient beings, their capabilities and practices, must be closely matched. [Creating this connections] takes wisdom. The Buddha taught suitable skillful means, so there are wondrous provisional and wondrous true teachings. Even the skillful means came from His heart, His Tathagata-garbha. So, this is skillful wisdom, which contains wondrous provisional teachings that can be given according to capabilities.
Sentient beings' capabilities are too diverse, so He has devised many other methods to help us. This method is effective for some but ineffective for others. The principle is the same. So, among the Buddha's disciples, Sariputra was foremost in wisdom. The True Dharma of the One Vehicle the Buddha was about to the teach was to help His disciples advance to the next level and return their minds to their [true] nature. The person this teaching suited was Sariputra, so the Buddha called to him again. “Sariputra, you should know the words of all Buddhas do not differ”. By calling Sariputra, He was actually telling all His disciples to listen carefully.
The words of the Buddhas: All Buddhas teach the Dharma from Their Tathagata-garbha. All Buddhas teach in this way.
“The words of all Buddhas do not differ”.Sakyamuni Buddha and all the Buddhas He had drawn near to in the past, those countless, infinite Buddhas, all gave the same teachings. Past Buddha taught what Sakyamuni Buddha was now teaching and what future Buddhas will also teach. They all expound the same Dharma; there is no difference.
As for the Dharma expounded by the Buddha, the Lotus Sutra was the only one that discussed the ultimate reality of the One Vehicle, which was personally realized and attained by Buddhas.
“In response to the Dharma taught by Buddhas” and to what the Buddha was about to say, “one must give rise to great Power of Faith”. Now I want to say that we must all give rise to the Power of Faith. Not only must we believe, we also need strength. With the Root of Faith, we can go beyond limited capabilities and wisdom and develop great capabilities and wisdom. Nor can we have limited roots and powers; we must have great roots and powers.
So as for “faith,” we must have great faith and great power, great Power of Faith. What was taught in the past was Dharma that was acceptable to beings of various capabilities. What is now taught can only be accepted by people with great capabilities.
One must give rise to great Power of Faith: Spiritual practitioners cannot progress without the Power of Faith. By growing the Root of Faith, one can destroy all evil beliefs.
So, we need to give rise to great Power of Faith. Thus, “one must give rise to great Power of Faith.” Now that we believe in the Buddha’s teachings, we must give rise to faith, which gives rise to power.
This is similar to the embodiment and power described in the Ten Suchnesses. Therefore, we must have faith. “After the World-Honored One’s Dharma has been around for a long time, the true and real must be spoken. The Dharma of the World-Honored One, Sakyamuni Buddha, has [been in his mind] since He realized the true principles of all things in the universe over 40 years ago. He then taught for over 40 years, which was a long time.
In this world, that is considered a very long period of time. Now He had to begin teaching the True Dharma. In the past He taught skillful means.
Now He pointed directly to our minds, so we can our nature. In the past, He pointed out how our minds were filled with discursive thoughts an illusions. Now, He is not just targeting our discursive thoughts and delusions.He is doing more than that. Discursive thoughts and delusions, after so many years, have probably been slowly washed away. The defilements and ignorance in our minds have like been gradually reduced.
Now He wants to directly give true teachings, so we must exercise our great Power of Faith. When we understand that true words of Buddhas do not differ, we know that “All Buddhas teach the Dharma from Their Tathagata-garbha. All Buddhas teach in this way.”Past Buddhas taught this and the present Buddhas teaches the same thing. This is because all Buddha share the same path. We must clearly understand that past and present Buddhas do the same thing. So now, we are in the era of the Lotus Sutra, when the only principles discussed are the ultimate reality of the One Vehicle.
From now on, we will discuss the Dharma expounded by the Buddha and the principles of the ultimate reality of the One Vehicle because the Buddha is going to expound the Lotus Sutra. And in the Lotus Sutra He discusses theultimate reality of the One Vehicle.
The ultimate reality is not a manifestation of our minds; it is our nature. Our intrinsic Buddha-nature is the ultimate reality. This was realized by the Buddha Himself over 40 years ago when He suddenly saw the morning star in the night sky, which awakened His wisdom and united Him with the universe. This Dharma is what He personally attained. So, the words of all Buddhas do not differ.
“In response to the Dharma taught by Buddhas, one must give rise to great Power of Faith.” We must use our most sincere Power of Faith to accept the principles of the One Vehicle taught in the Lotus Sutra.
Therefore, we must contemplate what kind of great Power of Faith we should use to receive the teachings that point directly to our minds, so we can see our nature.
Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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