⊙信願行證，契機入理，如是相性體力，如是作因緣果報，如是本末究竟，皆具十法界。
⊙六凡：天、人、阿修羅、畜生、餓鬼、地獄。四聖：聲聞、緣覺、菩薩、佛。
⊙「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》
⊙三十七助道品中，信、精進、念、定、慧五根增長，信力能遮諸煩惱。
⊙信正道及助道法，若信根增長，則能遮諸煩惱，不為偏小諸疑所動，故名信力。
【證嚴上人開示】
「信願行證，契機入理，如是相性體力，如是作因緣果報，如是本末究竟，皆具十法界。」
信願行證
契機入理
如是相性體力
如是作因緣果報
如是本末究竟
皆具十法界
信乃是道源功德母，學佛若沒有信心，我們是要學什麼呢？所以我們必定學佛，要對佛所說法，應該要有信心。信心還不夠，還要發願，要立大願、發大心。光是立願、發心，也還不夠，那就是要身體力行，內外兼修。向內要誠、正、信、實，我們要發「四弘誓願」：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。
所以我們信，要發願；發願要內修外行才能夠證。我們能夠體會，證就是體會，我們的心與佛的心，能會合在一起。我們若沒有信、願、行，就無法與佛心會合。所以，若能與佛心會合，那就契機了，我們就能「契機入理」，佛陀所講的法能夠契合，我們的根機；我們的根機，能夠接受佛所說法。如此，我們才能瞭解，其中的道理。
因為道理是甚深、甚深、無量甚深，所以佛陀所說的道理，我們不只是佛陀啟我們的機，我們的心要入，佛陀所說法的理，所以「契機入理」很重要。
我們之前說過「十如」，這是在我們的日常生活中，常常都能與境界會合，外面的境界，無不都是為我們說法。所以「如是」：「如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟。」
這在之前不斷告訴大家，天下之間無不都是法，以法為師，外面的境界，一切，不管是大自然的境界形相，或者是我們每天面對著，人、事、物等等，都沒有離開這「十如」。尤其是「六凡四聖」，同樣都是在這「十如」之中。
六凡：
天、人、阿修羅
畜生、餓鬼、地獄
四聖：
聲聞、緣覺
菩薩、佛
凡夫就是執著相、執著性，所以都有這個執著，這就是在六凡之中。「四聖」開始，聲聞聽佛所說法，能夠理解，開始進修；辟支佛(緣覺)，他的智慧比聲聞再高一階，所以看到大自然的境界，這種無常，日夜輪替，四季輪轉，天下的東西，有成、住、壞、空等等，慢慢去體會；菩薩，開始發心，就一直向前前進，到佛的境地。這叫做「四聖」。
從初機的聲聞，一直到，辟支佛、菩薩，到佛的境界，都有在這「十如」之中。我們若用心修行，滅掉(執著)種種的相與性，因緣果報，我們要好好用心。這種因緣果報，是在我們人生六道中在輪迴，所以我們想要脫離這種，輪迴的苦，就要有「滅」，因為苦、集、滅、道，集來很多的因緣，所以讓我們受苦。
這些因緣果報，就是讓我們的日常生活中，這些性、相等等，讓我們起心動念，所以我們要好好用心。這些法都是在我們的日常中，能夠接觸到，你是要成為六凡，或者是要進修四聖呢？這就要看我們是否有用心。天下萬物，無不都是修行者的法，以法為師。這個意思，應該大家慢慢能體會，所以我們要用心。
我們前面就說，「舍利弗當知」。因為此法說來，是在我們的日常生活中，我們都接觸得到，卻是，我們偏偏，就是在接觸中，就是讓我們起無明。但是，聖人所接觸到的，都成為他的法。佛陀所說法能夠瞭解，就能將此法，在每一件事情現前，那就是能善解；善解、智慧，瞭解此法的來龍去脈，能夠清楚，這就是佛所說的「十如」。
所以，在這「十如」，我們前面又說過了，真正要入佛的境界，不是那麼容易。所謂的不是那麼容易，就是說這十種法，我們還未到達真如。真如就是完全清淨的本性。我們因為，一念無明一起來，就轉為凡夫心，「一切唯心造」。我們現在要從心轉入性，所以在心與性的界線，一個界線而已，我們若能超過這個界線，那就是轉心為性，轉迷為悟。
所以，很多有智慧的人，集中在一起，共為一個心，要來體會佛的清淨的本性，那個智慧，佛知、佛見，實在還是差一點點的段落。所以前面就是不斷這樣說，說：「舍利弗，要知道，諸佛語無異」。
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》
「諸佛語無異」，那就是佛佛道同。佛的心，唯有與佛同等的境界，才能夠知道。若是還未到佛的境界，真的是無法體會到佛的心。
《法華經》的開經，序文〈序品〉那個時候，文殊菩薩所說的日月燈明佛，同名有二萬位，所修行的過程都一樣。到最後講《法華經》，《法華經》之前，同樣要施設，巧妙方便度眾生，使令眾生接觸佛法，體會佛所說的道理。慢慢到了最後，還是，要啟機，看到這些根機者，慢慢已經成熟，所以這機教一轉，那就是「正直捨方便」。
現在的釋迦佛是這樣，過去的諸佛，尤其是日月燈明佛，二萬佛也是這樣，所以叫做「諸佛語無異」。
所以，「於佛所說法」，佛所說的法，我們大家要「當生大信力」。所以這個「信」很重要，人人一定要對佛的法，我們應該要生起了，大信的力量。大信，信力，在「三十七助道品」裡，這五根、五力，就很強調「信」。
我們現在看「當生大信力」。信，信正道及助道法。我們在信的，是要信正確的道理。
過去一直告訴大家「四諦」，這是我們的道理開始。到底「苦」從何處來？「集」、「滅」；我們要知道集來的苦，因緣果報等等，集來凡夫的苦難。知道了，佛陀這樣說，我們要趕緊滅。能夠消滅這些苦的方法，那麼我們就要「道」。要修行於道，這個「道」，要從「三十七助道法」開始。
這「三十七助道法」：三四、二五、七、八。在這「二五」之中，有五根、五力，所以我們要相信道法，那就是要從「三十七助道品」開始。
三十七助道品中
信、精進
念、定、慧
五根增長
信力能遮諸煩惱
「三十七助道品」中，這「信力」，我們若堅定起來，我們才能夠善根、信根不斷不斷增長起來。所有的智慧增長，自然就能遮蓋很多的煩惱，所見的人間世事物等等，就不會引起了，貪、瞋、癡。我們看透了，無常，知道凡事都是無常，所接觸到的一切，在這無常輪轉中，無不都是苦。
世間，什麼時候沒有苦？只是我們凡夫顛倒，不知道，努力打拚的，到頭來就是一場空。那就是無常，那就是苦。讓你一家人非常和睦，感情多麼的好，最後「愛別離苦」，這就是人生的苦。
這一輩子吃、穿、用都很具足，一個家庭很和樂，你所有周圍的朋友、親戚，所有的人都與你結很好的緣，但是，人生沒有永遠共聚，所以難免就會離，離別，或者是死別，這種這都是苦。
總而言之，人生苦難偏多，我們要及時來修，好好用功。瞭解了佛法之後，自然對人間世事，種種的慾念看淡了。看淡之後，這個執著的心，慢慢地就會將它放下了。所以因此，可以「遮諸煩惱」，就是隔離很多的煩惱，一切簡單就好，一切隨緣就好，這樣就不會再起爭端，就不會在那裡結惡緣。
所以這「信」，「信根增長，即能遮諸煩惱，不為偏小諸疑所動」。
信正道及助道法
若信根增長
則能遮諸煩惱
不為偏小諸疑所動
故名信力
這「偏」，偏在小乘。小乘就是獨善其身，全都是為自己。我趕緊修行，我要了脫生死，我不敢再來六道輪迴。這就是小乘他停滯的地方。所以他對這個大乘，走入人群中，還有少分的疑，我若再走入人群中，我還能夠再脫身回來嗎？這就是小乘之人所怕、所疑的，所以說「偏小諸疑」，他會動搖心。
所以我們必定要增長信根，信根要增長，相信佛陀說的，我們滅掉了一切，就不會再有六道輪迴，你儘管很勇敢地入人群中，自然我們再也沒有，這些煩惱再染著你的心；只要你的心真正，已經能滅盡了一切煩惱。所以，我們這個信的力量，要足夠，所以我們要好好相信，佛所說法，所以信、願、行、證。
「信願行證，契機入理。」我們就要回顧於過去，如何說「十如」。這「十如」，知道種種的相，人間一切，大乾坤、小乾坤，一切萬物形相，我們瞭解那個性，自然體、力，以及因、緣、果、報、本末究竟等等，我們就能夠瞭解。所以，凡夫一切都是造作而來的，修行也是要我們發心身體力行，這叫做「如是作」。
「如是作」，就是修福因，或是造惡業，就是在這「如是作」中。所以我們要契機入理，這些事情，我們都要很清楚瞭解，所以，以法為師。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Take the Dharma as Your Teacher (以法為師 信願行證)
Date: January.22. 2014
“With faith, vows, practice and realizations, we connect with and penetrate the principles. The suchness of form, nature, embodiment, power, function, cause, condition, effect, retribution, and ultimate [wholeness] are replete with the Ten Dharma-realms.”
Faith is the source of the Way, mother of merits. If we do not have faith when we learn Buddhism, how will we learn in? Therefore, when we learn the Buddha’s Way, we must have faith in the Dharma He expounded. But faith is not enough. We must also make vows. We must form great aspirations and vows. But that is not enough, either. We must also practice [the teachings], both inwardly and outwardly.
Inwardly, we must cultivate honestly, integrity, faith and steadfastness. We must also make the Four Great Vows. “There are countless sentient beings; I vow to deliver them all. There are inexhaustible amounts of afflictions; I vow to eliminate them all. There are infinite Dharma-paths; I vow to learn them all. Buddhahood is supreme, and I vow to attain it.” So, we must have faith and vow to engage in internal cultivation and external practice, so we can attain realizations and comprehend [the teachings]. To “realize” is to comprehend. Our minds and the Buddha-mind can converge. But without faith, vows and practice, that is not possible. If our minds can converge with the Buddha-mind, there is a connection. Then we can “connect with and penetrate the principles.” When the Buddha’s teachings resonate with our capabilities, we can accept the Dharma, and then we can understand the principles it contains. These principles are extremely profound, infinitely profound. We cannot simply wait for the Buddha to create opportunities [for us to learn]. Our minds must penetrate His principles.
So, it is very important to “connect with and penetrate the principles.” Earlier I spoke of the Ten suchnesses. These are ways in which, in our daily living, we can constantly connect with our surroundings. All external phenomena teach us the Dharma. So, the Ten Suchnesses are the suchness of form, suchness of nature, suchness of embodiment, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution and suchness of ultimate [wholeness] from beginning to end.
Previously, I kept telling you that everything in the world [contains] Dharma. When the Dharma is our teacher, everything in our external conditions, whether something in nature or in the matters we deal with every day, is related to the Ten Suchnesses. In particular, the Six Unenlightened Realms and Four Noble Realms are also related to the Ten Suchnesses.
Six Unenlightened Realms:
Heaven, Human, Asura, Animal, Hell, Hungry Ghost.
Four Noble Realms:
Hearers, Pratyekabuddhas, Bodhisattvas, Buddhas.
Ordinary people are attached to form and nature.Those who have these attachments are in the Six Unenlightened Realms.The Four Noble Realms begin with Hearers, who listen to the Dharma and then understand and practice it.
Then come Pratyekabuddhas (Solitary Realizes).Their wisdom is one level above Hearers, so when they look at the natural world, they see impermanence in how day and night alternate and the seasons change, in how all things go through formation, existence, decay and disappearance.This leads to gradual realizations.
Then those who form aspirations are Bodhisattvas, who constantly move forward toward Buddhahood.These are the Four Noble Realms.Beginning with Hearers, followed by Pratyekabuddhas, Bodhisattvas and ending with the state of the Buddhas, [these realms] all exist in the Ten Suchnesses.
If we mindfully engage in spiritual practice, we eliminate various appearances and natures.The law of karma is something we must be mindful of The law of karma is what leads to our cyclic existence in the Six Realms.If we want to transcend the suffering of cyclic existence, we must practice cessation.Because [we know the Four Noble Truths,] we know we collected many causes and conditions, which cause our suffering.Because of the law of karma, in our daily living, these natures and appearances cause our thoughts to stir.Therefore, we must be very mindful.
This Dharma is something we come in contact with in our daily living.Will we remain in the Six Unenlightened Realms or advance to the Four Noble Realms?This depends on whether or not we are mindful.All things in the world [teach] the Dharma to spiritual practitioners.The meaning behind seeing the Dharma as a teacher is something we will gradually comprehend.Therefore, we must be mindful.
Previously, the verses stated, “Sariputra, you should know [this].”[We should also know that] the Dharma is in everything we encounter our daily living.Despite this, when we encounter these things, they cause us to give rise to ignorant thoughts.However, when noble beings come in contact with things, those things become their Dharma.
They understand the Dharma the Buddha taught, so they can apply it.No matter what issues come up, they can be understanding.Because they are understanding and wise, they clearly know the ins and outs of everything.
These are the Ten Suchnesses He taught.
So, regarding the Ten Suchnesses, as I have said earlier, to actually enter the stage of the Buddha is not that easy.It is not that easy because, when it comes to these ten things, we have not realized their True Suchness, which is a completely pure intrinsic nature.Because we gave rise to one ignorant thought, our minds became unenlightened.“Everything is created by the mind.”
Now we must turn our minds toward our natures.There is a [thin] boundary between our minds and this nature.If we can cross this boundary, we turn our minds into our nature, turn delusion into awakening.Even if many wise people gathered together and pooled their minds to try to comprehend the Buddha’s pure intrinsic nature, His wisdom, knowledge and views, they would still have a ways to go.
So, earlier I kept saying that Sariputra must know that “the words of all Buddhas do not differ.”
“Sariputra, you should know that 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.”
“The words of all Buddhas do not differ” because all Buddhas share the same path. The Buddha-mind can only be understood by one in a state equal to the Buddhas’. If one has not reached the stage of the Buddha, one truly cannot comprehend the Buddha-mind.
In the Lotus Sutra’s preface, the Introductory Chapter, Manjusri Bodhisattva mentioned 20,000 Buddhas, who shared the name Sun-Moon-Lamp Radiant Buddha and engaged in the same process of spiritual practice. Ultimately, They all expounded the Lotus Sutra. Before They gave the Lotus teachings, They all established skillful means to transform sentient beings, enabling beings to connect with the Dharma and realize the principles the Buddhas taught. They did so gradually, and in the end, They still had to initiate this opportunity when people’s capabilities had eventually matured. This was when They transformed Their teachings and “set aside the skillful for the direct.” The present Buddha, Sakyamuni, did this. All past Buddhas, especially the 20,000 Sun-Moon-Lamp Radiant Buddhas also did the same. Thus,” the worlds of all Buddhas do not differ”, and “in response to the Dharma expounded by Buddhas, we “must give rise to great Power of Faith.”
This “faith” is very important. When we encounter the Buddha’s Dharma, we must give rise to great faith, which gives rise to great powers. In the 37 Practices to Enlightenment, the Five Spiritual Roots and Five Powers place great emphasis on “faith”. Now let us examine why “we must give rise to great Power of Faith” in the Right Path and practices of enlightenment. We must have faith in the correct principles.
In the past, I kept telling you abut the Four Noble Truths. We begin by learning the truth of where suffering comes from, as well as its causation and cessation. We must know how the karmic law of cause and effect leads to the accumulation of suffering for sentient beings.
Once we learn these teachings, we must quickly practice the methods to eliminate suffering. This requires practicing the Path to the cessation of suffering. To walk the Path, we must begin with the 37 Practices to Enlightenment. Among these 37 Practices of Enlightenment are the three Fours, two Fives, a Seven and an Eight. The two Fives include the Five Spiritual Roots and Five Powers. So, we must believe in the teachings of the Path and begin with the 37 Practices to Enlightenment.
“In the 37 Practices to Enlightenment, thought, Faith ,diligence,thought,Samadhi and wisdom are the Five Spiritual Roots that develop [to create] the Power of Faith that obstructs all afflictions.”
The 37 Practices to Enlightenment include the power of Faith. If we can strengthen it, we can continuously grow our roots of goodness and Root ofFaith. When wisdom grows, naturally it will overcome many afflictions, so none of the people and matters we encounter can arouse greed, anger or ignorance. We will see through and realize the impermanence of all things.
Everything we encounter in our impermanent cyclic existence is filled with suffering. When has suffering not existed in this world? We ordinary people are confused and do not realize that all we fight and strive for does not amount to anything in the end. This is impermanence and suffering. Even if we are really close to our families, in the end, we experience “the suffering of being parted from loved ones.” This is the suffering of human life. We may always live comfortably. We may be part of a harmonious family and have good relationships with our friends and relatives. However, no one can remain together forever. Inevitably, people go their own ways or are separated by death. This is all suffering.
In summary, life is filled with suffering. We must immediately engage in spiritual practice and put in great effort. After we understand, naturally we will become indifferent to object desire in this world. Once they lose importance, we will gradually let go of attachments. Therefore, this can “obstruct all afflictions; we can quarantine ourselves from afflictions.
We just need to keep things simple and accept conditions that arise. Then we will no longer give rise to conflicts or create negative karmic conditions.
So, when it comes to “faith, if the Root of Faith grows, it can obstruct all afflictions so we will not be moved by biased teachings or doubts.”
We may have bias toward Small Vehicle teachings. Small Vehicle practitioners only practice to awaken themselves. “I must quickly engage in spiritual practice to transcend cyclic existence first.I do not dare return to the Six Realms.” This is the stage Small Vehicle practitioners remain at. So, they are still slightly doubtful of the Great Vehicle practice of working for all. “If I go among the people again, can I still attain liberation?”
This is what Small Vehicle practitioners fear and doubt.
So, “biased teachings and doubts” can cause minds to waver. Therefore, we must grow our Roots of Faith. If we extend these roots and believe what the Buddha taught, we will eliminate everything, so we can be free from cyclic existence in the Six Realms. Even if we bravely go among people, naturally afflictions will no longer defile our minds.This will happen as long as we can eliminate all afflictions.
So, we must have sufficient Power of Faith. Therefore, we must believe in the Buddha’s teachings. “With faith, vows, practice and realizations, we connect with and penetrate the principles.” We must review the explanation of the Ten Suchnesses.
Through these Ten Suchnesses, we can understand all kinds of phenomena in this world, all things in the universe and in our bodies.Once we understand this nature, naturally we will understand its embodiment and power, then the cause, condition, effect, retribution and ultimate [wholeness] from beginning to end.
Everything that happens to ordinary people comes from the creation [of karma].
Spiritual cultivation is something we must aspire to practice. This is “the suchness of function”. “The suchness of function” is cultivating blessed causes or creating negative karma. This happens from “the suchness of function”. So, we must connect with and penetrate principles. We must clearly understand these things. Therefore, treat the Dharma as your teacher, and please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙六凡：天、人、阿修羅、畜生、餓鬼、地獄。四聖：聲聞、緣覺、菩薩、佛。
⊙「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》
⊙三十七助道品中，信、精進、念、定、慧五根增長，信力能遮諸煩惱。
⊙信正道及助道法，若信根增長，則能遮諸煩惱，不為偏小諸疑所動，故名信力。
【證嚴上人開示】
「信願行證，契機入理，如是相性體力，如是作因緣果報，如是本末究竟，皆具十法界。」
信願行證
契機入理
如是相性體力
如是作因緣果報
如是本末究竟
皆具十法界
信乃是道源功德母，學佛若沒有信心，我們是要學什麼呢？所以我們必定學佛，要對佛所說法，應該要有信心。信心還不夠，還要發願，要立大願、發大心。光是立願、發心，也還不夠，那就是要身體力行，內外兼修。向內要誠、正、信、實，我們要發「四弘誓願」：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。
所以我們信，要發願；發願要內修外行才能夠證。我們能夠體會，證就是體會，我們的心與佛的心，能會合在一起。我們若沒有信、願、行，就無法與佛心會合。所以，若能與佛心會合，那就契機了，我們就能「契機入理」，佛陀所講的法能夠契合，我們的根機；我們的根機，能夠接受佛所說法。如此，我們才能瞭解，其中的道理。
因為道理是甚深、甚深、無量甚深，所以佛陀所說的道理，我們不只是佛陀啟我們的機，我們的心要入，佛陀所說法的理，所以「契機入理」很重要。
我們之前說過「十如」，這是在我們的日常生活中，常常都能與境界會合，外面的境界，無不都是為我們說法。所以「如是」：「如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟。」
這在之前不斷告訴大家，天下之間無不都是法，以法為師，外面的境界，一切，不管是大自然的境界形相，或者是我們每天面對著，人、事、物等等，都沒有離開這「十如」。尤其是「六凡四聖」，同樣都是在這「十如」之中。
六凡：
天、人、阿修羅
畜生、餓鬼、地獄
四聖：
聲聞、緣覺
菩薩、佛
凡夫就是執著相、執著性，所以都有這個執著，這就是在六凡之中。「四聖」開始，聲聞聽佛所說法，能夠理解，開始進修；辟支佛(緣覺)，他的智慧比聲聞再高一階，所以看到大自然的境界，這種無常，日夜輪替，四季輪轉，天下的東西，有成、住、壞、空等等，慢慢去體會；菩薩，開始發心，就一直向前前進，到佛的境地。這叫做「四聖」。
從初機的聲聞，一直到，辟支佛、菩薩，到佛的境界，都有在這「十如」之中。我們若用心修行，滅掉(執著)種種的相與性，因緣果報，我們要好好用心。這種因緣果報，是在我們人生六道中在輪迴，所以我們想要脫離這種，輪迴的苦，就要有「滅」，因為苦、集、滅、道，集來很多的因緣，所以讓我們受苦。
這些因緣果報，就是讓我們的日常生活中，這些性、相等等，讓我們起心動念，所以我們要好好用心。這些法都是在我們的日常中，能夠接觸到，你是要成為六凡，或者是要進修四聖呢？這就要看我們是否有用心。天下萬物，無不都是修行者的法，以法為師。這個意思，應該大家慢慢能體會，所以我們要用心。
我們前面就說，「舍利弗當知」。因為此法說來，是在我們的日常生活中，我們都接觸得到，卻是，我們偏偏，就是在接觸中，就是讓我們起無明。但是，聖人所接觸到的，都成為他的法。佛陀所說法能夠瞭解，就能將此法，在每一件事情現前，那就是能善解；善解、智慧，瞭解此法的來龍去脈，能夠清楚，這就是佛所說的「十如」。
所以，在這「十如」，我們前面又說過了，真正要入佛的境界，不是那麼容易。所謂的不是那麼容易，就是說這十種法，我們還未到達真如。真如就是完全清淨的本性。我們因為，一念無明一起來，就轉為凡夫心，「一切唯心造」。我們現在要從心轉入性，所以在心與性的界線，一個界線而已，我們若能超過這個界線，那就是轉心為性，轉迷為悟。
所以，很多有智慧的人，集中在一起，共為一個心，要來體會佛的清淨的本性，那個智慧，佛知、佛見，實在還是差一點點的段落。所以前面就是不斷這樣說，說：「舍利弗，要知道，諸佛語無異」。
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》
「諸佛語無異」，那就是佛佛道同。佛的心，唯有與佛同等的境界，才能夠知道。若是還未到佛的境界，真的是無法體會到佛的心。
《法華經》的開經，序文〈序品〉那個時候，文殊菩薩所說的日月燈明佛，同名有二萬位，所修行的過程都一樣。到最後講《法華經》，《法華經》之前，同樣要施設，巧妙方便度眾生，使令眾生接觸佛法，體會佛所說的道理。慢慢到了最後，還是，要啟機，看到這些根機者，慢慢已經成熟，所以這機教一轉，那就是「正直捨方便」。
現在的釋迦佛是這樣，過去的諸佛，尤其是日月燈明佛，二萬佛也是這樣，所以叫做「諸佛語無異」。
所以，「於佛所說法」，佛所說的法，我們大家要「當生大信力」。所以這個「信」很重要，人人一定要對佛的法，我們應該要生起了，大信的力量。大信，信力，在「三十七助道品」裡，這五根、五力，就很強調「信」。
我們現在看「當生大信力」。信，信正道及助道法。我們在信的，是要信正確的道理。
過去一直告訴大家「四諦」，這是我們的道理開始。到底「苦」從何處來？「集」、「滅」；我們要知道集來的苦，因緣果報等等，集來凡夫的苦難。知道了，佛陀這樣說，我們要趕緊滅。能夠消滅這些苦的方法，那麼我們就要「道」。要修行於道，這個「道」，要從「三十七助道法」開始。
這「三十七助道法」：三四、二五、七、八。在這「二五」之中，有五根、五力，所以我們要相信道法，那就是要從「三十七助道品」開始。
三十七助道品中
信、精進
念、定、慧
五根增長
信力能遮諸煩惱
「三十七助道品」中，這「信力」，我們若堅定起來，我們才能夠善根、信根不斷不斷增長起來。所有的智慧增長，自然就能遮蓋很多的煩惱，所見的人間世事物等等，就不會引起了，貪、瞋、癡。我們看透了，無常，知道凡事都是無常，所接觸到的一切，在這無常輪轉中，無不都是苦。
世間，什麼時候沒有苦？只是我們凡夫顛倒，不知道，努力打拚的，到頭來就是一場空。那就是無常，那就是苦。讓你一家人非常和睦，感情多麼的好，最後「愛別離苦」，這就是人生的苦。
這一輩子吃、穿、用都很具足，一個家庭很和樂，你所有周圍的朋友、親戚，所有的人都與你結很好的緣，但是，人生沒有永遠共聚，所以難免就會離，離別，或者是死別，這種這都是苦。
總而言之，人生苦難偏多，我們要及時來修，好好用功。瞭解了佛法之後，自然對人間世事，種種的慾念看淡了。看淡之後，這個執著的心，慢慢地就會將它放下了。所以因此，可以「遮諸煩惱」，就是隔離很多的煩惱，一切簡單就好，一切隨緣就好，這樣就不會再起爭端，就不會在那裡結惡緣。
所以這「信」，「信根增長，即能遮諸煩惱，不為偏小諸疑所動」。
信正道及助道法
若信根增長
則能遮諸煩惱
不為偏小諸疑所動
故名信力
這「偏」，偏在小乘。小乘就是獨善其身，全都是為自己。我趕緊修行，我要了脫生死，我不敢再來六道輪迴。這就是小乘他停滯的地方。所以他對這個大乘，走入人群中，還有少分的疑，我若再走入人群中，我還能夠再脫身回來嗎？這就是小乘之人所怕、所疑的，所以說「偏小諸疑」，他會動搖心。
所以我們必定要增長信根，信根要增長，相信佛陀說的，我們滅掉了一切，就不會再有六道輪迴，你儘管很勇敢地入人群中，自然我們再也沒有，這些煩惱再染著你的心；只要你的心真正，已經能滅盡了一切煩惱。所以，我們這個信的力量，要足夠，所以我們要好好相信，佛所說法，所以信、願、行、證。
「信願行證，契機入理。」我們就要回顧於過去，如何說「十如」。這「十如」，知道種種的相，人間一切，大乾坤、小乾坤，一切萬物形相，我們瞭解那個性，自然體、力，以及因、緣、果、報、本末究竟等等，我們就能夠瞭解。所以，凡夫一切都是造作而來的，修行也是要我們發心身體力行，這叫做「如是作」。
「如是作」，就是修福因，或是造惡業，就是在這「如是作」中。所以我們要契機入理，這些事情，我們都要很清楚瞭解，所以，以法為師。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Take the Dharma as Your Teacher (以法為師 信願行證)
Date: January.22. 2014
“With faith, vows, practice and realizations, we connect with and penetrate the principles. The suchness of form, nature, embodiment, power, function, cause, condition, effect, retribution, and ultimate [wholeness] are replete with the Ten Dharma-realms.”
Faith is the source of the Way, mother of merits. If we do not have faith when we learn Buddhism, how will we learn in? Therefore, when we learn the Buddha’s Way, we must have faith in the Dharma He expounded. But faith is not enough. We must also make vows. We must form great aspirations and vows. But that is not enough, either. We must also practice [the teachings], both inwardly and outwardly.
Inwardly, we must cultivate honestly, integrity, faith and steadfastness. We must also make the Four Great Vows. “There are countless sentient beings; I vow to deliver them all. There are inexhaustible amounts of afflictions; I vow to eliminate them all. There are infinite Dharma-paths; I vow to learn them all. Buddhahood is supreme, and I vow to attain it.” So, we must have faith and vow to engage in internal cultivation and external practice, so we can attain realizations and comprehend [the teachings]. To “realize” is to comprehend. Our minds and the Buddha-mind can converge. But without faith, vows and practice, that is not possible. If our minds can converge with the Buddha-mind, there is a connection. Then we can “connect with and penetrate the principles.” When the Buddha’s teachings resonate with our capabilities, we can accept the Dharma, and then we can understand the principles it contains. These principles are extremely profound, infinitely profound. We cannot simply wait for the Buddha to create opportunities [for us to learn]. Our minds must penetrate His principles.
So, it is very important to “connect with and penetrate the principles.” Earlier I spoke of the Ten suchnesses. These are ways in which, in our daily living, we can constantly connect with our surroundings. All external phenomena teach us the Dharma. So, the Ten Suchnesses are the suchness of form, suchness of nature, suchness of embodiment, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution and suchness of ultimate [wholeness] from beginning to end.
Previously, I kept telling you that everything in the world [contains] Dharma. When the Dharma is our teacher, everything in our external conditions, whether something in nature or in the matters we deal with every day, is related to the Ten Suchnesses. In particular, the Six Unenlightened Realms and Four Noble Realms are also related to the Ten Suchnesses.
Six Unenlightened Realms:
Heaven, Human, Asura, Animal, Hell, Hungry Ghost.
Four Noble Realms:
Hearers, Pratyekabuddhas, Bodhisattvas, Buddhas.
Ordinary people are attached to form and nature.Those who have these attachments are in the Six Unenlightened Realms.The Four Noble Realms begin with Hearers, who listen to the Dharma and then understand and practice it.
Then come Pratyekabuddhas (Solitary Realizes).Their wisdom is one level above Hearers, so when they look at the natural world, they see impermanence in how day and night alternate and the seasons change, in how all things go through formation, existence, decay and disappearance.This leads to gradual realizations.
Then those who form aspirations are Bodhisattvas, who constantly move forward toward Buddhahood.These are the Four Noble Realms.Beginning with Hearers, followed by Pratyekabuddhas, Bodhisattvas and ending with the state of the Buddhas, [these realms] all exist in the Ten Suchnesses.
If we mindfully engage in spiritual practice, we eliminate various appearances and natures.The law of karma is something we must be mindful of The law of karma is what leads to our cyclic existence in the Six Realms.If we want to transcend the suffering of cyclic existence, we must practice cessation.Because [we know the Four Noble Truths,] we know we collected many causes and conditions, which cause our suffering.Because of the law of karma, in our daily living, these natures and appearances cause our thoughts to stir.Therefore, we must be very mindful.
This Dharma is something we come in contact with in our daily living.Will we remain in the Six Unenlightened Realms or advance to the Four Noble Realms?This depends on whether or not we are mindful.All things in the world [teach] the Dharma to spiritual practitioners.The meaning behind seeing the Dharma as a teacher is something we will gradually comprehend.Therefore, we must be mindful.
Previously, the verses stated, “Sariputra, you should know [this].”[We should also know that] the Dharma is in everything we encounter our daily living.Despite this, when we encounter these things, they cause us to give rise to ignorant thoughts.However, when noble beings come in contact with things, those things become their Dharma.
They understand the Dharma the Buddha taught, so they can apply it.No matter what issues come up, they can be understanding.Because they are understanding and wise, they clearly know the ins and outs of everything.
These are the Ten Suchnesses He taught.
So, regarding the Ten Suchnesses, as I have said earlier, to actually enter the stage of the Buddha is not that easy.It is not that easy because, when it comes to these ten things, we have not realized their True Suchness, which is a completely pure intrinsic nature.Because we gave rise to one ignorant thought, our minds became unenlightened.“Everything is created by the mind.”
Now we must turn our minds toward our natures.There is a [thin] boundary between our minds and this nature.If we can cross this boundary, we turn our minds into our nature, turn delusion into awakening.Even if many wise people gathered together and pooled their minds to try to comprehend the Buddha’s pure intrinsic nature, His wisdom, knowledge and views, they would still have a ways to go.
So, earlier I kept saying that Sariputra must know that “the words of all Buddhas do not differ.”
“Sariputra, you should know that 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.”
“The words of all Buddhas do not differ” because all Buddhas share the same path. The Buddha-mind can only be understood by one in a state equal to the Buddhas’. If one has not reached the stage of the Buddha, one truly cannot comprehend the Buddha-mind.
In the Lotus Sutra’s preface, the Introductory Chapter, Manjusri Bodhisattva mentioned 20,000 Buddhas, who shared the name Sun-Moon-Lamp Radiant Buddha and engaged in the same process of spiritual practice. Ultimately, They all expounded the Lotus Sutra. Before They gave the Lotus teachings, They all established skillful means to transform sentient beings, enabling beings to connect with the Dharma and realize the principles the Buddhas taught. They did so gradually, and in the end, They still had to initiate this opportunity when people’s capabilities had eventually matured. This was when They transformed Their teachings and “set aside the skillful for the direct.” The present Buddha, Sakyamuni, did this. All past Buddhas, especially the 20,000 Sun-Moon-Lamp Radiant Buddhas also did the same. Thus,” the worlds of all Buddhas do not differ”, and “in response to the Dharma expounded by Buddhas, we “must give rise to great Power of Faith.”
This “faith” is very important. When we encounter the Buddha’s Dharma, we must give rise to great faith, which gives rise to great powers. In the 37 Practices to Enlightenment, the Five Spiritual Roots and Five Powers place great emphasis on “faith”. Now let us examine why “we must give rise to great Power of Faith” in the Right Path and practices of enlightenment. We must have faith in the correct principles.
In the past, I kept telling you abut the Four Noble Truths. We begin by learning the truth of where suffering comes from, as well as its causation and cessation. We must know how the karmic law of cause and effect leads to the accumulation of suffering for sentient beings.
Once we learn these teachings, we must quickly practice the methods to eliminate suffering. This requires practicing the Path to the cessation of suffering. To walk the Path, we must begin with the 37 Practices to Enlightenment. Among these 37 Practices of Enlightenment are the three Fours, two Fives, a Seven and an Eight. The two Fives include the Five Spiritual Roots and Five Powers. So, we must believe in the teachings of the Path and begin with the 37 Practices to Enlightenment.
“In the 37 Practices to Enlightenment, thought, Faith ,diligence,thought,Samadhi and wisdom are the Five Spiritual Roots that develop [to create] the Power of Faith that obstructs all afflictions.”
The 37 Practices to Enlightenment include the power of Faith. If we can strengthen it, we can continuously grow our roots of goodness and Root ofFaith. When wisdom grows, naturally it will overcome many afflictions, so none of the people and matters we encounter can arouse greed, anger or ignorance. We will see through and realize the impermanence of all things.
Everything we encounter in our impermanent cyclic existence is filled with suffering. When has suffering not existed in this world? We ordinary people are confused and do not realize that all we fight and strive for does not amount to anything in the end. This is impermanence and suffering. Even if we are really close to our families, in the end, we experience “the suffering of being parted from loved ones.” This is the suffering of human life. We may always live comfortably. We may be part of a harmonious family and have good relationships with our friends and relatives. However, no one can remain together forever. Inevitably, people go their own ways or are separated by death. This is all suffering.
In summary, life is filled with suffering. We must immediately engage in spiritual practice and put in great effort. After we understand, naturally we will become indifferent to object desire in this world. Once they lose importance, we will gradually let go of attachments. Therefore, this can “obstruct all afflictions; we can quarantine ourselves from afflictions.
We just need to keep things simple and accept conditions that arise. Then we will no longer give rise to conflicts or create negative karmic conditions.
So, when it comes to “faith, if the Root of Faith grows, it can obstruct all afflictions so we will not be moved by biased teachings or doubts.”
We may have bias toward Small Vehicle teachings. Small Vehicle practitioners only practice to awaken themselves. “I must quickly engage in spiritual practice to transcend cyclic existence first.I do not dare return to the Six Realms.” This is the stage Small Vehicle practitioners remain at. So, they are still slightly doubtful of the Great Vehicle practice of working for all. “If I go among the people again, can I still attain liberation?”
This is what Small Vehicle practitioners fear and doubt.
So, “biased teachings and doubts” can cause minds to waver. Therefore, we must grow our Roots of Faith. If we extend these roots and believe what the Buddha taught, we will eliminate everything, so we can be free from cyclic existence in the Six Realms. Even if we bravely go among people, naturally afflictions will no longer defile our minds.This will happen as long as we can eliminate all afflictions.
So, we must have sufficient Power of Faith. Therefore, we must believe in the Buddha’s teachings. “With faith, vows, practice and realizations, we connect with and penetrate the principles.” We must review the explanation of the Ten Suchnesses.
Through these Ten Suchnesses, we can understand all kinds of phenomena in this world, all things in the universe and in our bodies.Once we understand this nature, naturally we will understand its embodiment and power, then the cause, condition, effect, retribution and ultimate [wholeness] from beginning to end.
Everything that happens to ordinary people comes from the creation [of karma].
Spiritual cultivation is something we must aspire to practice. This is “the suchness of function”. “The suchness of function” is cultivating blessed causes or creating negative karma. This happens from “the suchness of function”. So, we must connect with and penetrate principles. We must clearly understand these things. Therefore, treat the Dharma as your teacher, and please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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