⊙信力有大小深淺，隨喜結緣心不定，信根力增精進力，念力定力慧根力。
⊙五力之一：信力，信根增長，破諸邪信者。
⊙五力之二：精進力，精進根增長，能破身之懈怠者。
⊙五力之三：念力，念根增長，能破諸邪念者。
⊙五力之四：定力，定根增長，能破諸亂想者。
⊙五力之五：慧力、慧根增長，能破三界諸惑者。
【證嚴上人開示】
「信力有大小深淺，隨喜結緣心不定，信根力增精進力，念力定力慧根力。」這也是要很用心。
信力有大小深淺
隨喜結緣心不定
信根力增精進力
念力定力慧根力
我們說過「當生大信力」。信力有大、有小，也有深、也有淺。什麼叫做淺信？什麼是深信呢？我們若是隨喜結緣，這種的心是不定的信。
人家若說：「你多結緣。」
「好啦，結緣一下，結緣有福報。」
所以他就這樣結緣。他不知道什麼叫做結緣？為什麼要做結緣的事情？都不知道。若像這種的，都是叫做「隨喜結緣」，這種是心不堅定，不是為了追求佛法的信心，只是為了要求福、求功德。所以這樣的人，差不多是，發心容易，卻是恆心難。
如何才是真正的信心？真正是在佛法中用功的信呢？「三十七助道品」裡，「五根、五力」，要有此「五根、五力」，這樣我們才能夠信很堅定。
「五根、五力」，第一就是「信力」，也是「信根」。信力，就是信根增長，自然破諸邪信。
五力之一：信力
信根增長
破諸邪信者
我們要信，不是如剛才說的隨喜有功德。功德是內自修，外禮讓，要做到內心很堅定，外面身體力行，這樣才是叫做功德。所以，我們信，信根增長，在佛法中不斷精進。
我們要求知、求見，求佛知、佛見。佛陀的智慧，他的心境對著宇宙之間，以及天地人間，種種的看法，我們就是要能夠與佛一樣，看得開，能夠通徹道理。
心要看開，還要通徹宇宙萬物真理，這就是需要靠「信」，相信佛所說法。佛陀的教法，所指引我們的方向，向前走，這樣就對了。所以，信力能夠，增長我們的信根，因為它有力，所以力就是精進，它有力，所以能夠增長，我們的信根，自然破諸邪信。
最擔心的就是有邪信，別人怎麼說，我們就怎麼做，沒有去分是或非。是非分不清，那就是容易會邪信。
第二，就是「精進力」。除了信以外，我們還要很精進。不只是說：「有，我有信佛。」信佛，你有正確的信嗎？有正知、正見嗎？我們若有正知、正見，我們必定要再精進。光是原地踏步，站在這裡說：「我信。」你不向前走，不去追求，佛陀的真理與佛陀智慧，不向前前進，這也是無力。所以我們必定要精進。
有時候都說起步很困難。對啊！就是起步困難，只要你真正腳步跨出去，「福慧」是兩足尊。就如一個人兩隻腳，我們人無論要走多遠的路，你總是腳的第一步要跨出去；跨出了第一步，無論你是從人間的善法起步，或者是從佛的教法起步，佛的教法起步是智慧，從人間的善門起步，那就是造福，我們要福慧兩具。
雖然在求佛法，我們也不放棄人間，造福人群的福。所以，福與慧是要平行。所以我們要精進，精進的根若增長，就能破身之懈怠。我們若精進，自然我們就沒有懈怠。
五力之二：精進力
精進根增長
能破身之懈怠者
有精進的人不怕辛苦，若是懈怠的人就很怕辛苦，怕冷、怕熱、怕體力負重、怕負責任辛苦，像這種，那就是懈怠墮落，不精進。那麼，我們要精進，就是要撥開這些障礙，我們才能夠精進。精進就是要身、心，身體力行，身體與我們的內心，真正要有追求佛法，採取行動，這樣才叫做「精進」。
第三是「念力」。念就是心念，我們心的念力。念根若是增長，就能破除邪念。
五力之三：念力
念根增長
能破諸邪念者
我們邪思、邪念，是我們精進最障礙的，所以我們必定要用我們的心念，去破除邪思、邪念，我們要將心顧好。
第四就是「定力」。定力，定根精進，能破諸亂想。
五力之四：定力
定根增長
能破諸亂想者
我們雜念、妄念，一直想過去的事情，戀戀不捨於過去的人生，或者是記恨、埋怨過去，或者是要追求未來，我想的目標、我要的等等，求於未來。所以說，心停滯於過去，這都叫做雜念；心，追求於未來，想入非非，這叫做妄想。
我們應該好好，顧好這念心，念茲在茲。我們的心，身在此處，我們的念力就要在此處，把握此時，用在現在周圍的環境裡，人、事、物，我們如何相對，心不要雜亂。這也是要靠定力，要定在佛陀所教法。
因為佛的教法，是世、出世間法。你就是面對著世間人事物，在做事情，事要能圓，做人要能圓。要如何事能圓滿？對人要如何能夠圓滿？那就是一個道理。明理的人，做事、做人就能很圓滿。
平時就要不斷法入心，洗滌我們的污垢，貪、瞋、癡、慢、疑，這些污垢在我們的內心，平時就要用功洗滌我們，過去種種心不正的，邪思、邪作、邪業、邪命，過去所有的錯誤，我們要徹底懺悔。我們若有定力，我們才能知道我們的錯誤；我們若有定力，我們才能知道，我們要如何改過。所以，定力是非常的重要。
第五就是「慧力」。慧力、慧根增長，能破三界諸惑。
五力之五：慧力
慧根增長
破三界諸惑者
我們要有智慧。光是常識、聰明，沒有用。我們的智慧根若增長起來，我們才能破除三界種種的惑。「惑」就是無明。
在佛典中有一段故事，有一位，一直很想要求福，他一直感覺財產還不夠，所以他一直想，如何能讓財神都在我這裡，我所要做的事情都能夠成功，所做的(事)都是賺錢。有人就這樣告訴他：「你若是一直想要財產更多、再更多，唯有你要求。你若是很虔誠去求，天下的財力，都會集中在你這裡。」
「有這樣的事情啊！你趕緊告訴我，求什麼能夠讓我增福？」
有人就這樣告訴他：「這容易！只要你用心，用最好的柴、最上等的供祭品，趕緊拜，拜火，將這上等的柴用火燒，柴愈好，火愈焰，用此供品。每天晚上，你要趕緊就這樣一直拜，拜火神，火神祂會庇佑你，將天下財這樣滾滾而來，錢如熱火一般滾滾而來。」
「這樣喔！」所以他開始都去買最好的柴，平時買不到，(從)山上砍下來，三年的時間他不斷燒柴，不知道被他砍了多少，山上最高級的木料，都被他砍了。就是這樣，三年的時間不斷在那裡拜火，求，用了很多錢。但是，對他的生意，所做的沒有起色；不但沒有起色，還往下這樣一直消退。
就有人再告訴他：「這樣若無效，你要用心虔誠禮拜日月，讓這財日夜滾滾來。」聽到，有道理，趕緊拜。準備很豐盛的祭品，所有的生靈就是這樣在殺，殺生、拜日、拜月。他用這麼豐盛，這麼多祭品，一直求、一直拜，經過了三年，生意愈來是愈敗掉。
他所花費的錢，實在有夠多，他的邪思、邪見，一直要求福，一直到墮落於，貧窮的境界中。此時，他的身體也已經，因為日夜一直拜、一直拜，也已經拖垮下來。該怎麼辦？沒有錢，身體又不好，該怎麼辦？此時，自己內心想到，人人都說佛是已經覺悟之人，所以他就去聽佛說法。
他聽了佛陀所說的法，條條的道理，他都感覺：這怎麼過去都不曾聽過？過去我怎麼都不知道？一直在那裡沉思。佛陀見到這位，就叫他：「這位信者，你到底有什麼樣的心事？」抬頭見到佛陀，柔軟的聲音，莊嚴的形態，他就大聲哭出來，將他過去，心所想要求的福，他希望能夠把他的貿易生意，做得更大、更大，天下的財、名、利益都求得，所以他用這麼多的心力，花這麼多的錢，但是就是一敗塗地。
佛陀就說：「雖然你過去用心，這樣一直虔誠求福。你要知道，你已經造了多少業了，你知道嗎？你已經用祭品，殺生，殺害生靈、破壞大地，雖然你的祭品囤積如山，卻是你造業深如大海。」
這個人聽到：「對啊！我過去怎麼這麼無知？我到底殺了多少生靈？我破壞了多大的大地！」自己反省，求佛開示。
佛就說：「你現在開始要記著，孝順父母，要好好發心做善，同時將你的內心，貪、瞋、癡、慢、懷疑的心，都要將它去除，重新再來。你要精進，你要相信正見、正法。」
這個人聽到，感覺過去真的都錯了，所以聽完後，心開意解，說心有病，完全去除，又再振作起來，要如何再好好老實，再做生意，要孝順父母，對家庭、對社會人群要付出，開始正信佛法，所以他重新東山再起。
各位，這段故事，是在佛世時代，古時代的人心，同樣也有貪念。實在是，人生，庸庸碌碌，到底為什麼？所以，我們學佛總是要有正信，要有大信力，這是「當生大信力」。因為佛現在將要說的法，是甚深微妙法，所以「正直捨方便」，現在就是要說一乘實法，所以我們必定要生大信力。
所以各位，五根、五力，對我們是精進的方向。求法，若失去了信心，那就是無法可求。所以，一念偏差，可能一輩子的錯誤，生生世世入迷途。若是一念正信的力量，把握起來，要好好發大心，立大信願行，若如此把握當下，恆持剎那，這樣永遠世、出世法能夠了解。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Faith in the Buddha’s Way (學佛當生正信力)
Date: January.23. 2014
The Power of Faith can be great or small, profound or simple. If we practice based on external conditions, our minds waver. The Roots and Power of Faith increase the Power of Diligence, of Thoughts, of Samadhi, and the Root and Power of Wisdom.
We also need to be very mindful of this. As I have said, “One must give rise to great Power of Faith.” The Power of Faith can be great or small, deep or simple. What is simple faith? What is deep faith? If we practice based on external conditions, our faith can waver. If someone says, “You should do [more good deeds].” [We may say,] “Fine, I’ll try” because [doing good deeds] forms good conditions and brings blessings. But we do not know what it means to [do good deeds] to form good connections. We do not understand it. If this is why we act, then “we practice based on external conditions.” This mindset is not firm because we do not seek the Buddha-Dharma out of faith. We are only seeking blessings and merits. With this kind of mindset, forming an aspiration is easy, but sustaining it is hard.
What is true faith, faith that will inspire us to work hard? In the 37 Practices to Enlightenment, there are Five Spiritual Roots and Five Powers. We must have the Five Spiritual Roots and Five Powers to be very firm in our faith.
In the Five Spiritual Roots and Five Powers, the first is the Power of Faith, which is also the Root of Faith. The Power of Faith arises when the Root of Faith grows and naturally destroys all evil beliefs.
We must have faith. As I mentioned, we should not do things or merit. Merits and virtues are cultivated inwardly and practiced outwardly. We must cultivate a firm will and put the teachings into practice to have merits and virtues. So, as our Root of Faith grows and we continuously progress in our study of the Buddha-Dharma, we must seek the Buddha’s knowledge and views, seek His wisdom. [We must learn] His views on everything in the universe and in our world. We must aim to be like the Buddha, accept things and thoroughly understand principles. We must broaden our hearts and also fully comprehend the true principles of all things in the universe. We need “faith” to believe the Buddha-Dharma. The Buddha’s teachings guide us in a direction, and we just need to follow it.
So, the Power of Faith can grow our Root of Faith. Because of this power, we can be diligent. This power grows our Root of Faith, so it can naturally destroy all evil beliefs. What we worry about most is having evil beliefs. If we do whatever others tell us to do, without distinguishing right from wrong, we will easily form evil beliefs. Second is the Power of Diligence.
Aside from having faith, we must also be very diligent.We cannot just say, “Yet, I believe in the Buddha.”We have faith, but do we have Right Faith, Right Knowledge and Right Views?If we have Right Knowledge and Right Views, we must diligently move forward.
We cannot just march in place or stand there and say, “I believe.”When we do not go forward to seek the Buddha’s true principles and wisdom, we have no power.So, we must be diligent.Sometimes we say that taking the first step is very difficult.Indeed, getting started is difficult, but we really need to take that first step.The Buddhda’s blessings and wisdom are like a person’s two feet.No matter how far we need to walk, we have to take that first step, whether we begin with worldly good deeds or with the Buddha’s teachings.If we start with the teachings, we develop wisdom.
If we start with virtuous deeds, we create blessings.We need both blessings and wisdom.Though we seek the Buddha-Dharma, we will not abandon this world and will still create blessings for others.Therefore,blessings and wisdom are cultivated in parallel.
So, we must be diligent.If the Root of Diligence grows, it can eliminate indolence of the body and mind.If we are diligent, naturally we will not be lazy.
Diligent people do not fear hardship.Lazy people fear hardship.They are afraid of the cold, heat, physical exertion and taking on responsibilities.People like this are indolent and degenerate, not diligent.Therefore, we must be diligent.We have to push aside these obstacles, so we can be diligent.To be diligent, we must practice with our bodies and minds.We must really take action and pursue the Buddha-Dharmawith body and mind to be considered diligent.
The third is the Power of Thought.Thought refers to the mind.With the Power of Thought, “the Root of Thought can grow and destroy all deviant thinking”.
Our deviant thinking is the biggest obstacle to our diligence.Therefore, we must use our minds to destroy deviant thinking and thoughts.We must take good care of our minds.
The fourth is having the Power of Samadhi.“The Root of Samadhi grows and can destroy all discursive thinking.”We have discursive and false thoughts and keep thinking about the past.
We linger on and cannot let go of these thoughts.Perhaps we hold on to old hatreds and resentments, or we pursues the future.We seek to achieve future goals and desires.
So when the mind is stuck in the past it is called discursive thinking.Thoughts of the future and flights of fancy are delusions.We must really take good care of our minds and be focused on what we are doing.
Our minds and bodies are here, so our Power of Thought needs to also be here.
We must seize the moment and focus on the present as we interact with people, matters and objects in our surroundings so we will not become distracted.This also depends on the Power of Samadhi.
We must concentrate on the Buddha’s teachings because they are both worldly and world-transcending teachings.As we deal with deal with things in this world, we must be in harmony with others.How can we deal with people and matters harmoniously?
Through principles.How can we deal with people and matters harmoniously? Through principles. Those who understand principles do things and interact with people harmoniously. We must regularly take the Dharma into our minds to cleanse our defilements, our greed, anger, ignorance, arrogance and doubt. We must regularly put in effort to wash away the various improprieties of the mind, deviant thinking, actions, karma, livelihood and all the mistakes of the past. We must thoroughly repent them. If we have the Power of Samadhi, we will know what we did wrong. If we have the Power of Samadhi, we will know how to correct our faults. So, the Power of Samadhi is very important.
“Fifth is the Power of Wisdom. It can help “the Root of Wisdom grow and destroy all delusions in the Three Realms.”
We need to have wisdom. Mere knowledge and smarts are useless. If our Root of Wisdom grows, then we can destroy all delusions in the Three Realms. Delusions mean ignorance. In the Buddhist classics there is a story about a man who constantly sought blessings. He never felt that he had enough wealth, so he kept thinking, “How can I keep the god of wealth with me, so everything I do will be successful?” All he did was try to make money, so someone told him, “If you want to keep accumulating more wealth, pray for it reverently, and all the wealth in the world will be yours.”[The man said,] “Is that possible? Quickly, tell me what I can do to increase my blessings.”
So, the person told him, “That’s easy. Just put your whole heart into it. Buy the best firewood and the best sacrificial offerings and pray to the fire god. Use quality firewood. The better the wood, the bigger the fire. Then throw in the offerings. Conduct this ritual every night and pray to the fire god to bless you with all the wealth in the world. Money will come at you like a blazing fire.”
“Oh, really?” So, he began buying the best firewood available. When he could not buy more, he would cut down trees from the mountains. So, for three years, he burnt firewood. Who knows how many forests he razed? He cut down all the best wood. So, for three years, he continuously prayed to thefire god. He spent a lot of money, but his business did not improve. Not only did it not improve, it kept deteriorating.
So, the person told him again, “If this doesn’t work, you must reverently pray to the sun and moon for wealth to come to you, day and night.” He thought this made sense, so he quickly began to pray. He prepared abundant sacrificial offerings and slaughtered living beings as sacrifices to the sun and the moon. He prepared such abundant offerings and prayed continuously. For the next three years, his business grew worse and worse. The amount of money he spent was enormous.
Because of his deviant thinking and views, he continued to seek blessings, until he fell into a state of poverty. By then, his body also weakened because he prayed day and night. So, he was completely worn out. What could he do? He had no money and his health was poor. What could he do?
At this time, he thought of how everyone said the Buddha was an enlightened one. So, he went to listen to the Buddha teach. As he listened to His teachings, upon hearing each principle, he felt, “Why have I never heard this before? Why haven’t I learned this?” He sat there and deeply contemplated this. The Buddha saw this man and called to him. “Faithful believe, what is on your mind?” When he raised his head and saw the Buddha, heard His soft voice, beheld His magnificence, he wailed loudly. [He told Him about] the blessings he desired and how he hoped to expand his business and attain wealth, fame and benefit. Though he expended so much effort and spent so much money, he completely failed.
So, the Buddha said, “Though in the past, you put your heart into reverently seeking blessings, you need to know that you have created a lot of karma by doing that. Do you realize that? Through your sacrificial offerings, you have taken many lives and destroyed the land. Your offerings may be piled up high as a mountain, but the karma you created can fill an ocean.”
When the man heard this, he said, “Indeed! Why was I so ignorant in the past? How many living beings have I killed? How much of and land have I destroyed?” He reflected on himself and asked for the Buddha’s teaching. So, the Buddha said, “From now on, you must remember to be filial to your parents and aspire to do good deeds. At the same time, gradually eliminate the greed, anger, ignorance, arrogance and doubt in your mind and start over. You must be diligent and believe in Right Views and Right Dharma.”
When the man heard this, he felt everything he had done in the past was wrong. So, after listening to the teachings, his mind became open and understanding. The troubles he had in his mind were completely eliminated, and he pulled himself back together. He began to honestly conduct his business and was filial to his parents. He helped those in his family and in society. Because [his belief in] the Buddha-Dharma was of Right Faith, he made a comeback.
Everyone, this story took place in the Buddha’s lifetime. In ancient times, people were also greedy. Indeed, life is filled with suffering. Why do we keep ourselves so busy? So, as we learn the Buddha’s Way, we must developRight Faith and great power of Faith. “One must give rise to great Power of Faith” because the Dharma that the Buddha is about to teach is extremely profound and wondrous. He is “setting aside the skillful for the direct” and teaching the ultimate reality of the One Vehicle.
So, we must give rise to great Power of Faith. Everyone, the Five Spiritual Roots, Five Powers are what we must diligently cultivate. If we lose faith as we seek the Dharma, we will not find anything. When a thought goes astray, it may lead to a lifetime of mistakes, and then we may become lost for many lifetimes. If we seize the power of Right Faith, we can form great aspirations and vows. If we seize the present and sustain the moment forever, we will always understand worldly and world-transcending teachings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙五力之一：信力，信根增長，破諸邪信者。
⊙五力之二：精進力，精進根增長，能破身之懈怠者。
⊙五力之三：念力，念根增長，能破諸邪念者。
⊙五力之四：定力，定根增長，能破諸亂想者。
⊙五力之五：慧力、慧根增長，能破三界諸惑者。
【證嚴上人開示】
「信力有大小深淺，隨喜結緣心不定，信根力增精進力，念力定力慧根力。」這也是要很用心。
信力有大小深淺
隨喜結緣心不定
信根力增精進力
念力定力慧根力
我們說過「當生大信力」。信力有大、有小，也有深、也有淺。什麼叫做淺信？什麼是深信呢？我們若是隨喜結緣，這種的心是不定的信。
人家若說：「你多結緣。」
「好啦，結緣一下，結緣有福報。」
所以他就這樣結緣。他不知道什麼叫做結緣？為什麼要做結緣的事情？都不知道。若像這種的，都是叫做「隨喜結緣」，這種是心不堅定，不是為了追求佛法的信心，只是為了要求福、求功德。所以這樣的人，差不多是，發心容易，卻是恆心難。
如何才是真正的信心？真正是在佛法中用功的信呢？「三十七助道品」裡，「五根、五力」，要有此「五根、五力」，這樣我們才能夠信很堅定。
「五根、五力」，第一就是「信力」，也是「信根」。信力，就是信根增長，自然破諸邪信。
五力之一：信力
信根增長
破諸邪信者
我們要信，不是如剛才說的隨喜有功德。功德是內自修，外禮讓，要做到內心很堅定，外面身體力行，這樣才是叫做功德。所以，我們信，信根增長，在佛法中不斷精進。
我們要求知、求見，求佛知、佛見。佛陀的智慧，他的心境對著宇宙之間，以及天地人間，種種的看法，我們就是要能夠與佛一樣，看得開，能夠通徹道理。
心要看開，還要通徹宇宙萬物真理，這就是需要靠「信」，相信佛所說法。佛陀的教法，所指引我們的方向，向前走，這樣就對了。所以，信力能夠，增長我們的信根，因為它有力，所以力就是精進，它有力，所以能夠增長，我們的信根，自然破諸邪信。
最擔心的就是有邪信，別人怎麼說，我們就怎麼做，沒有去分是或非。是非分不清，那就是容易會邪信。
第二，就是「精進力」。除了信以外，我們還要很精進。不只是說：「有，我有信佛。」信佛，你有正確的信嗎？有正知、正見嗎？我們若有正知、正見，我們必定要再精進。光是原地踏步，站在這裡說：「我信。」你不向前走，不去追求，佛陀的真理與佛陀智慧，不向前前進，這也是無力。所以我們必定要精進。
有時候都說起步很困難。對啊！就是起步困難，只要你真正腳步跨出去，「福慧」是兩足尊。就如一個人兩隻腳，我們人無論要走多遠的路，你總是腳的第一步要跨出去；跨出了第一步，無論你是從人間的善法起步，或者是從佛的教法起步，佛的教法起步是智慧，從人間的善門起步，那就是造福，我們要福慧兩具。
雖然在求佛法，我們也不放棄人間，造福人群的福。所以，福與慧是要平行。所以我們要精進，精進的根若增長，就能破身之懈怠。我們若精進，自然我們就沒有懈怠。
五力之二：精進力
精進根增長
能破身之懈怠者
有精進的人不怕辛苦，若是懈怠的人就很怕辛苦，怕冷、怕熱、怕體力負重、怕負責任辛苦，像這種，那就是懈怠墮落，不精進。那麼，我們要精進，就是要撥開這些障礙，我們才能夠精進。精進就是要身、心，身體力行，身體與我們的內心，真正要有追求佛法，採取行動，這樣才叫做「精進」。
第三是「念力」。念就是心念，我們心的念力。念根若是增長，就能破除邪念。
五力之三：念力
念根增長
能破諸邪念者
我們邪思、邪念，是我們精進最障礙的，所以我們必定要用我們的心念，去破除邪思、邪念，我們要將心顧好。
第四就是「定力」。定力，定根精進，能破諸亂想。
五力之四：定力
定根增長
能破諸亂想者
我們雜念、妄念，一直想過去的事情，戀戀不捨於過去的人生，或者是記恨、埋怨過去，或者是要追求未來，我想的目標、我要的等等，求於未來。所以說，心停滯於過去，這都叫做雜念；心，追求於未來，想入非非，這叫做妄想。
我們應該好好，顧好這念心，念茲在茲。我們的心，身在此處，我們的念力就要在此處，把握此時，用在現在周圍的環境裡，人、事、物，我們如何相對，心不要雜亂。這也是要靠定力，要定在佛陀所教法。
因為佛的教法，是世、出世間法。你就是面對著世間人事物，在做事情，事要能圓，做人要能圓。要如何事能圓滿？對人要如何能夠圓滿？那就是一個道理。明理的人，做事、做人就能很圓滿。
平時就要不斷法入心，洗滌我們的污垢，貪、瞋、癡、慢、疑，這些污垢在我們的內心，平時就要用功洗滌我們，過去種種心不正的，邪思、邪作、邪業、邪命，過去所有的錯誤，我們要徹底懺悔。我們若有定力，我們才能知道我們的錯誤；我們若有定力，我們才能知道，我們要如何改過。所以，定力是非常的重要。
第五就是「慧力」。慧力、慧根增長，能破三界諸惑。
五力之五：慧力
慧根增長
破三界諸惑者
我們要有智慧。光是常識、聰明，沒有用。我們的智慧根若增長起來，我們才能破除三界種種的惑。「惑」就是無明。
在佛典中有一段故事，有一位，一直很想要求福，他一直感覺財產還不夠，所以他一直想，如何能讓財神都在我這裡，我所要做的事情都能夠成功，所做的(事)都是賺錢。有人就這樣告訴他：「你若是一直想要財產更多、再更多，唯有你要求。你若是很虔誠去求，天下的財力，都會集中在你這裡。」
「有這樣的事情啊！你趕緊告訴我，求什麼能夠讓我增福？」
有人就這樣告訴他：「這容易！只要你用心，用最好的柴、最上等的供祭品，趕緊拜，拜火，將這上等的柴用火燒，柴愈好，火愈焰，用此供品。每天晚上，你要趕緊就這樣一直拜，拜火神，火神祂會庇佑你，將天下財這樣滾滾而來，錢如熱火一般滾滾而來。」
「這樣喔！」所以他開始都去買最好的柴，平時買不到，(從)山上砍下來，三年的時間他不斷燒柴，不知道被他砍了多少，山上最高級的木料，都被他砍了。就是這樣，三年的時間不斷在那裡拜火，求，用了很多錢。但是，對他的生意，所做的沒有起色；不但沒有起色，還往下這樣一直消退。
就有人再告訴他：「這樣若無效，你要用心虔誠禮拜日月，讓這財日夜滾滾來。」聽到，有道理，趕緊拜。準備很豐盛的祭品，所有的生靈就是這樣在殺，殺生、拜日、拜月。他用這麼豐盛，這麼多祭品，一直求、一直拜，經過了三年，生意愈來是愈敗掉。
他所花費的錢，實在有夠多，他的邪思、邪見，一直要求福，一直到墮落於，貧窮的境界中。此時，他的身體也已經，因為日夜一直拜、一直拜，也已經拖垮下來。該怎麼辦？沒有錢，身體又不好，該怎麼辦？此時，自己內心想到，人人都說佛是已經覺悟之人，所以他就去聽佛說法。
他聽了佛陀所說的法，條條的道理，他都感覺：這怎麼過去都不曾聽過？過去我怎麼都不知道？一直在那裡沉思。佛陀見到這位，就叫他：「這位信者，你到底有什麼樣的心事？」抬頭見到佛陀，柔軟的聲音，莊嚴的形態，他就大聲哭出來，將他過去，心所想要求的福，他希望能夠把他的貿易生意，做得更大、更大，天下的財、名、利益都求得，所以他用這麼多的心力，花這麼多的錢，但是就是一敗塗地。
佛陀就說：「雖然你過去用心，這樣一直虔誠求福。你要知道，你已經造了多少業了，你知道嗎？你已經用祭品，殺生，殺害生靈、破壞大地，雖然你的祭品囤積如山，卻是你造業深如大海。」
這個人聽到：「對啊！我過去怎麼這麼無知？我到底殺了多少生靈？我破壞了多大的大地！」自己反省，求佛開示。
佛就說：「你現在開始要記著，孝順父母，要好好發心做善，同時將你的內心，貪、瞋、癡、慢、懷疑的心，都要將它去除，重新再來。你要精進，你要相信正見、正法。」
這個人聽到，感覺過去真的都錯了，所以聽完後，心開意解，說心有病，完全去除，又再振作起來，要如何再好好老實，再做生意，要孝順父母，對家庭、對社會人群要付出，開始正信佛法，所以他重新東山再起。
各位，這段故事，是在佛世時代，古時代的人心，同樣也有貪念。實在是，人生，庸庸碌碌，到底為什麼？所以，我們學佛總是要有正信，要有大信力，這是「當生大信力」。因為佛現在將要說的法，是甚深微妙法，所以「正直捨方便」，現在就是要說一乘實法，所以我們必定要生大信力。
所以各位，五根、五力，對我們是精進的方向。求法，若失去了信心，那就是無法可求。所以，一念偏差，可能一輩子的錯誤，生生世世入迷途。若是一念正信的力量，把握起來，要好好發大心，立大信願行，若如此把握當下，恆持剎那，這樣永遠世、出世法能夠了解。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Faith in the Buddha’s Way (學佛當生正信力)
Date: January.23. 2014
The Power of Faith can be great or small, profound or simple. If we practice based on external conditions, our minds waver. The Roots and Power of Faith increase the Power of Diligence, of Thoughts, of Samadhi, and the Root and Power of Wisdom.
We also need to be very mindful of this. As I have said, “One must give rise to great Power of Faith.” The Power of Faith can be great or small, deep or simple. What is simple faith? What is deep faith? If we practice based on external conditions, our faith can waver. If someone says, “You should do [more good deeds].” [We may say,] “Fine, I’ll try” because [doing good deeds] forms good conditions and brings blessings. But we do not know what it means to [do good deeds] to form good connections. We do not understand it. If this is why we act, then “we practice based on external conditions.” This mindset is not firm because we do not seek the Buddha-Dharma out of faith. We are only seeking blessings and merits. With this kind of mindset, forming an aspiration is easy, but sustaining it is hard.
What is true faith, faith that will inspire us to work hard? In the 37 Practices to Enlightenment, there are Five Spiritual Roots and Five Powers. We must have the Five Spiritual Roots and Five Powers to be very firm in our faith.
In the Five Spiritual Roots and Five Powers, the first is the Power of Faith, which is also the Root of Faith. The Power of Faith arises when the Root of Faith grows and naturally destroys all evil beliefs.
We must have faith. As I mentioned, we should not do things or merit. Merits and virtues are cultivated inwardly and practiced outwardly. We must cultivate a firm will and put the teachings into practice to have merits and virtues. So, as our Root of Faith grows and we continuously progress in our study of the Buddha-Dharma, we must seek the Buddha’s knowledge and views, seek His wisdom. [We must learn] His views on everything in the universe and in our world. We must aim to be like the Buddha, accept things and thoroughly understand principles. We must broaden our hearts and also fully comprehend the true principles of all things in the universe. We need “faith” to believe the Buddha-Dharma. The Buddha’s teachings guide us in a direction, and we just need to follow it.
So, the Power of Faith can grow our Root of Faith. Because of this power, we can be diligent. This power grows our Root of Faith, so it can naturally destroy all evil beliefs. What we worry about most is having evil beliefs. If we do whatever others tell us to do, without distinguishing right from wrong, we will easily form evil beliefs. Second is the Power of Diligence.
Aside from having faith, we must also be very diligent.We cannot just say, “Yet, I believe in the Buddha.”We have faith, but do we have Right Faith, Right Knowledge and Right Views?If we have Right Knowledge and Right Views, we must diligently move forward.
We cannot just march in place or stand there and say, “I believe.”When we do not go forward to seek the Buddha’s true principles and wisdom, we have no power.So, we must be diligent.Sometimes we say that taking the first step is very difficult.Indeed, getting started is difficult, but we really need to take that first step.The Buddhda’s blessings and wisdom are like a person’s two feet.No matter how far we need to walk, we have to take that first step, whether we begin with worldly good deeds or with the Buddha’s teachings.If we start with the teachings, we develop wisdom.
If we start with virtuous deeds, we create blessings.We need both blessings and wisdom.Though we seek the Buddha-Dharma, we will not abandon this world and will still create blessings for others.Therefore,blessings and wisdom are cultivated in parallel.
So, we must be diligent.If the Root of Diligence grows, it can eliminate indolence of the body and mind.If we are diligent, naturally we will not be lazy.
Diligent people do not fear hardship.Lazy people fear hardship.They are afraid of the cold, heat, physical exertion and taking on responsibilities.People like this are indolent and degenerate, not diligent.Therefore, we must be diligent.We have to push aside these obstacles, so we can be diligent.To be diligent, we must practice with our bodies and minds.We must really take action and pursue the Buddha-Dharmawith body and mind to be considered diligent.
The third is the Power of Thought.Thought refers to the mind.With the Power of Thought, “the Root of Thought can grow and destroy all deviant thinking”.
Our deviant thinking is the biggest obstacle to our diligence.Therefore, we must use our minds to destroy deviant thinking and thoughts.We must take good care of our minds.
The fourth is having the Power of Samadhi.“The Root of Samadhi grows and can destroy all discursive thinking.”We have discursive and false thoughts and keep thinking about the past.
We linger on and cannot let go of these thoughts.Perhaps we hold on to old hatreds and resentments, or we pursues the future.We seek to achieve future goals and desires.
So when the mind is stuck in the past it is called discursive thinking.Thoughts of the future and flights of fancy are delusions.We must really take good care of our minds and be focused on what we are doing.
Our minds and bodies are here, so our Power of Thought needs to also be here.
We must seize the moment and focus on the present as we interact with people, matters and objects in our surroundings so we will not become distracted.This also depends on the Power of Samadhi.
We must concentrate on the Buddha’s teachings because they are both worldly and world-transcending teachings.As we deal with deal with things in this world, we must be in harmony with others.How can we deal with people and matters harmoniously?
Through principles.How can we deal with people and matters harmoniously? Through principles. Those who understand principles do things and interact with people harmoniously. We must regularly take the Dharma into our minds to cleanse our defilements, our greed, anger, ignorance, arrogance and doubt. We must regularly put in effort to wash away the various improprieties of the mind, deviant thinking, actions, karma, livelihood and all the mistakes of the past. We must thoroughly repent them. If we have the Power of Samadhi, we will know what we did wrong. If we have the Power of Samadhi, we will know how to correct our faults. So, the Power of Samadhi is very important.
“Fifth is the Power of Wisdom. It can help “the Root of Wisdom grow and destroy all delusions in the Three Realms.”
We need to have wisdom. Mere knowledge and smarts are useless. If our Root of Wisdom grows, then we can destroy all delusions in the Three Realms. Delusions mean ignorance. In the Buddhist classics there is a story about a man who constantly sought blessings. He never felt that he had enough wealth, so he kept thinking, “How can I keep the god of wealth with me, so everything I do will be successful?” All he did was try to make money, so someone told him, “If you want to keep accumulating more wealth, pray for it reverently, and all the wealth in the world will be yours.”[The man said,] “Is that possible? Quickly, tell me what I can do to increase my blessings.”
So, the person told him, “That’s easy. Just put your whole heart into it. Buy the best firewood and the best sacrificial offerings and pray to the fire god. Use quality firewood. The better the wood, the bigger the fire. Then throw in the offerings. Conduct this ritual every night and pray to the fire god to bless you with all the wealth in the world. Money will come at you like a blazing fire.”
“Oh, really?” So, he began buying the best firewood available. When he could not buy more, he would cut down trees from the mountains. So, for three years, he burnt firewood. Who knows how many forests he razed? He cut down all the best wood. So, for three years, he continuously prayed to thefire god. He spent a lot of money, but his business did not improve. Not only did it not improve, it kept deteriorating.
So, the person told him again, “If this doesn’t work, you must reverently pray to the sun and moon for wealth to come to you, day and night.” He thought this made sense, so he quickly began to pray. He prepared abundant sacrificial offerings and slaughtered living beings as sacrifices to the sun and the moon. He prepared such abundant offerings and prayed continuously. For the next three years, his business grew worse and worse. The amount of money he spent was enormous.
Because of his deviant thinking and views, he continued to seek blessings, until he fell into a state of poverty. By then, his body also weakened because he prayed day and night. So, he was completely worn out. What could he do? He had no money and his health was poor. What could he do?
At this time, he thought of how everyone said the Buddha was an enlightened one. So, he went to listen to the Buddha teach. As he listened to His teachings, upon hearing each principle, he felt, “Why have I never heard this before? Why haven’t I learned this?” He sat there and deeply contemplated this. The Buddha saw this man and called to him. “Faithful believe, what is on your mind?” When he raised his head and saw the Buddha, heard His soft voice, beheld His magnificence, he wailed loudly. [He told Him about] the blessings he desired and how he hoped to expand his business and attain wealth, fame and benefit. Though he expended so much effort and spent so much money, he completely failed.
So, the Buddha said, “Though in the past, you put your heart into reverently seeking blessings, you need to know that you have created a lot of karma by doing that. Do you realize that? Through your sacrificial offerings, you have taken many lives and destroyed the land. Your offerings may be piled up high as a mountain, but the karma you created can fill an ocean.”
When the man heard this, he said, “Indeed! Why was I so ignorant in the past? How many living beings have I killed? How much of and land have I destroyed?” He reflected on himself and asked for the Buddha’s teaching. So, the Buddha said, “From now on, you must remember to be filial to your parents and aspire to do good deeds. At the same time, gradually eliminate the greed, anger, ignorance, arrogance and doubt in your mind and start over. You must be diligent and believe in Right Views and Right Dharma.”
When the man heard this, he felt everything he had done in the past was wrong. So, after listening to the teachings, his mind became open and understanding. The troubles he had in his mind were completely eliminated, and he pulled himself back together. He began to honestly conduct his business and was filial to his parents. He helped those in his family and in society. Because [his belief in] the Buddha-Dharma was of Right Faith, he made a comeback.
Everyone, this story took place in the Buddha’s lifetime. In ancient times, people were also greedy. Indeed, life is filled with suffering. Why do we keep ourselves so busy? So, as we learn the Buddha’s Way, we must developRight Faith and great power of Faith. “One must give rise to great Power of Faith” because the Dharma that the Buddha is about to teach is extremely profound and wondrous. He is “setting aside the skillful for the direct” and teaching the ultimate reality of the One Vehicle.
So, we must give rise to great Power of Faith. Everyone, the Five Spiritual Roots, Five Powers are what we must diligently cultivate. If we lose faith as we seek the Dharma, we will not find anything. When a thought goes astray, it may lead to a lifetime of mistakes, and then we may become lost for many lifetimes. If we seize the power of Right Faith, we can form great aspirations and vows. If we seize the present and sustain the moment forever, we will always understand worldly and world-transcending teachings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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