20141020《靜思妙蓮華》深心精進信願行 (第417集)
（法華經•方便品第二）
⊙「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」
⊙「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。」《法華經方便品第二》
⊙知眾生諸行：佛知眾生既已發心立善行，累積功德，專心守志精進，諸宏誓願真實行。
⊙求法之心殷切云深心，又求深妙佛乘大法之心云深心，又於深因種德難拔云深心，念之不忘。
⊙知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。《法華經方便品第二》
⊙過去所習業：初心立志，為修學佛法，依循道理修習、學道業過程。深值佛聞法，精修六度所習業。
⊙欲性精進力：眾生各有種種之欲望為其本性。佛所說法，唯隨眾生欲性經云：「種種所行道，若干諸欲性。」
⊙及諸根利鈍：信勤念定慧之五根，具一切善法，名諸根。又眼耳鼻舌身之五根，則有利鈍，如人有敏捷與遲鈍不等。
【證嚴上人開示】
「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」
佛為眾生入人群
教令深心信願行
法遍乾坤精進力
我們人人要時時用心。佛陀來人間就是為了要入人群，一大事因緣，教化眾生。佛陀所教化，就是希望我們人人能夠深心，我們要「深入經藏」，才能夠成長智慧。
每天早晚的課誦，必定要有「三皈依」——皈依佛，是要「體解大道」，要「發無上心」；皈依法，我們就要「深入經藏」，才能夠成長「智慧如海」；我們皈依僧，就是一念心，我們能「統理大眾」。這是佛陀教我們要「深心信願行」，意思就是要度化眾生。
若能夠這樣，「法遍乾坤精進力」，我們的法能夠遍布在乾坤。乾坤就是天地，能夠在天地、人間，只要人人能夠「體解大道」，能夠「深入經藏」，有這念心願意去度化。常常說，人間菩薩招生的意思，就是我們在人間，看到人，就要趕快將這麼好的佛法與大家分享，將我們了解之後身體力行的心得，去度化人間。這是佛陀來人間的一大事，所以他入人群，「教令深心信願行」，就是一個期望——法能夠普遍乾坤。那就要仗我們人人的精進力了。
所以下面這段文，經文裡就這樣說，佛陀他「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍」。
知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍《法華經方便品第二》
釋迦佛，他對眾生的種種，都已經很清楚了，所以「知眾生諸行」。眾生的心行千差萬別，因為眾生每一個人的起心動念、煩惱無明都不同，或者是發心受持的方向也不同，所以佛「知眾生諸行」，善惡的一切行為，佛知道。
知眾生諸行：
佛知眾生
既已發心立善行
累積功德
專心守志精進
諸宏誓願真實行
所以「佛知眾生既已發心立善行」。既然人人能夠遇佛、聞法，起了信心，這樣開始就要立善行。佛陀知道，立善行就是要累積功德。
無形的時間過了，有形的動作來累積我們的慧命，所以要全心守志精進。每一天，我們都要「守志奉道」，那就「其道甚大」了。我們既立這個志願，我們必定依照佛陀的教法，我們要步步精進。心要專、志要堅，這樣我們才能夠精進。所以諸宏誓願要真實。我們不是說過嗎？靜思法脈勤行道，我們要內修「四弘誓願」。
所以，諸弘誓願，除了「四弘誓願」以外，我們發願無量，我們所發的願，我們就要真實身體力行。所以要深心，這個願心，要深深伸入了我們的心地，所以要深心，念念不離法。所以，求法的心要殷切，不是說，「我今天的法聽了，我都知道了，明天我不必(聽)了，因為我今天都了解了。」若這樣，就沒有那種求法的深心、殷切的心，那就不夠了。
我們要知道，知道我們佛法是無量無邊，光是一個「無量義」，就能夠包含了宇宙萬物，種種的道理都是在法。聽一天，真的就透徹了解嗎？難道真的，一理通，萬理都徹了嗎？佛陀生生世世，用「累劫」來比喻，他不斷精進，不斷求法，不斷捨身，不斷立命發宏誓願，就是為了求法。所以我們應該求法的心要殷切，這樣叫做深心。用這樣來向大家，讓大家了解什麼叫做「深心」。
求法之心殷切
云深心
又求
深妙佛乘大法之心
云深心
又於深因種德難拔
云深心
念之不忘
求法殷切，很殷勤，這叫做深心。又，求深妙佛乘大法，這也叫做深心。佛法，小乘、中乘、大乘，我們現在所要求的就是深妙佛乘的大法。我們若能了解，佛陀已經是捨方便，說真實法，真實法，就是說佛乘大法，我們應該要再重新將心整理好，專心投入，真正來探討深妙佛乘的大法，這樣叫做深心。
又再，「深」，在那個「深因」我們要知道「因」，就是種子，人人都是有這念如來本性，清淨無染的真如，成佛的「因」，但是成佛的「因」，已經歷久以來，受無明不斷將它覆蔽。我們現在得遇佛法，我們要深心所念，無明一層一層，要趕緊將它去除，否則，我們的「深因」，無法能很深入我們的因——如來本性，無明無法去除。所以，我們必定，學佛一定要到，發現我們的本性為止，所以我們應該，要再讓它扎深下去，那就「種德」若是深，任何一個人要來影響我們，就不容易了。
而「種」就是要耕耘，我們要入人群中去，我們在人群中甘願付出，這叫做「種德」。我們的「因」要不斷在心地，要讓它成長、發芽、生根。除非菩薩道有在走，菩薩道有在走，這個根就會伸長，這是成佛的根，也就是我們人人，本具如來的本性。
我們在人間中，要如何不受外境來誘惑我們，我們的根深柢固在我們的內心，這樣叫做「深心」。所以「念之不忘」，就是念念不忘，這樣叫「深心(之)所念」。要殷勤，要求深妙的佛乘，我們的善根要再深，伸長一些、扎深一點，才不會容易受影響，這樣叫做念念不忘於佛法中，這是「深心(之)所念」。
知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍
《法華經方便品第二》
「過去所習業」。我們人人過去累生累世，六道中不斷地輪轉，生生世世都受大環境影響，所以無明累生累積。我們現在能夠得遇佛法，我們要「初心立志」。
過去所習業：
初心立志
為修學佛法
依循道理
修習、學道業過程
深值佛聞法
精修六度所習業
常常告訴大家「發心如初」，永遠永遠，都把握住我今天的發心，不論未來什麼樣的環境，我這念心還是堅定不搖動，所以叫做「初心立志」。守志奉道嘛，這就是修學佛法，依循這個道理，來修習學道的過程。我們過去，既受這個無明來薰習我們，現在我們接受佛法之後，我們要堅定，我們要修學佛法，不斷薰習，用佛法來將我們薰習，將過去的無明業力，不斷將它去除，這必定要依循道理。
這個道理的循環，不要說今天我都了解，明天……。這要日日都是這樣在循環，今天的精進、明天的精進，在這個人間道，隨著時間在消逝，我們對佛法不斷在潛修，所以我們的慧命才能增長。
所以修習學道，那個「業」——修業，這就是淨業。那凡夫呢？就是染業，就是污染。現在就是來法譬如水，在洗滌我們心靈的垢穢，不斷法入心、不斷讓我們的心清淨，這叫做過程。我們依照佛法，堅定立志，就在初心那個時候，不斷立志，這樣長時間，過程是長時間，我們的修業的長時間。
「深值佛聞法」，我們很有幸能夠深值佛的法中，所以我們聽法，聽佛陀，釋迦佛的法，一直到現在，我們還能夠聽到。我們還要再精修六度，要精修六度所習的行業——就是淨業。這是我們的本分事，付出無所求，同時還要感恩。
所以，眾生的欲性，佛陀也很了解，了解是「欲性精進力」。
欲性精進力：
眾生
各有種種之欲望
為其本性
佛所說法
唯隨眾生欲性
經云 種種所行道
若干諸欲性
眾生既然發心了，這個「欲」就是立願的意思，是「希望」的意思。眾生的希望，他根機的鈍劣，佛陀都很清楚，所以佛所說法，就是隨著眾生的欲性，這樣循循善誘。
所以經典裡面說：「種種所行道，若干諸欲性」。佛陀的說法，那就是要隨順眾生的根機，「種種所行道」，你不同修行的方法，對準不同的根機。「若干」就是很多不同的習氣，所以有不同的追求法。
「及諸根利鈍」。佛陀更加知道眾生的根機是利、或是鈍。同一個人、同一件事情，就這樣說：「了解嗎？」「知道啦。」「你說給我聽。」「哎！還無法很，很了解。」你想，同一個人，要對準這個人來說話、教他做事情等等，都沒那麼容易，何況說，一句話，大眾聽，哪有辦法大眾全部聽的，會同一種方向？很難啊！為什麼呢？「諸根利鈍」。有的人(根機)很利，說的(法)，根機很利，一聞就是十悟、一聞千悟、一聞透徹了悟。這是根機不同啊！
所以，信、勤、念、定、慧，這「五根」，我們「三十七助道品」，有「五根」、「五力」；這就是我們要修行，要讓我們修行的根機整齊，三十七種的助道法，大家要入心。所以，我們若能把三十七種助道法都入心，這就具一切法，名諸根。
及諸根利鈍：
信勤念定慧之五根
具一切善法
名諸根
又眼耳鼻舌身
之五根
則有利鈍
如人有敏捷
與遲鈍不等
除了我們觀念上的「五根」，還有肉身的五根：眼、耳、鼻、舌、身這五根。我們的眼、耳、鼻、舌、身，就是我們都在日常生活，所在接觸的，不離開這五根，但是這個身體，肉體的五根，我們必定用我們觀念上的，智慧、知識去分別，在這日常生活中，我們的五根所接觸到，我們對佛法，我們看到，每天都在誦，我們有相信嗎？每天都在聽，我們有相信嗎？我們聽聞佛法之後，我們有勤嗎？我們有精進嗎？勤精進，有入心嗎？入心之後，法有定於我們的心嗎？法定於我們的心，我們有開發智慧出來了嗎？
所以，這個觀念上，我們的知識，和日常生活的「五根」、「五力」，與我們的眼、耳、鼻、舌、身，與我們的身體是不離開的。所以，人人的眼、耳、鼻、舌、身與人人的「五根」、「五力」有平齊嗎？有的人較利，有的人就較鈍；有的人信心很深，有的人很勤精進；但是有的人，信了，但是不深，有在精進，但是不很殷勤等等，這就是我們的諸根。
佛陀都了解，有利也有鈍，「如人敏捷與遲鈍不等」，都不同。因為我們人人就是這樣，這就要看我們是否有在用心，是否我們用心有深入。佛陀的耐心，為眾生不斷入人群中，無非就是要教導我們要「深心信願行」，這是佛陀來人間的希望，希望這個法能夠入人人的心。人人心在法中，自然就「法遍乾坤」，希望人人能行精進力。
各位菩薩，發心要發菩薩心，菩薩心我們要身體力行，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Carry Out Faith, Vows and Practice (愛心精進信願行)
Date: October. 20. 2014
“The Buddha, for the sake of sentient beings, went among the people to enable them to keep faith, vows and practice deep in their minds. The Dharma will pervade the universe with the power of diligence.”
All of us must always be mindful. The Buddha comes to this world to go among the people for one great cause, to teach sentient beings. The Buddha gives teachings in hopes that they penetrate deep into our minds. We must “deeply enter the Sutra-treasury” so we can develop our wisdom. During every morning and evening recitation, we always chant the Three Refuges. We take refuge in the Buddha “to comprehend the great path and bring forth the Bodhi-mind.” We take refuge in the Dharma to “deeply enter the Sutra-treasury,” then we can develop “wisdom like the sea.” We taka refuge in the Sangha to wholeheartedly “lead the assembly.” This is the reason that the Buddha teaches us to “keep faith, vows and practice deep in our minds.” This means we must transform sentient beings. If we can do this, “the Dharma will pervade the universe with the power of diligence.”
The Dharma can pervade the universe, which is everything between heaven and earth. If all of us living between heaven and earth can “comprehend the great path,” we can “deeply enter the Sutra-treasury.” With this vow, we will be willing to transform others. We continually say that recruiting Living Bodhisattvas means that, as we move through the world, we should promptly share the wonderful Buddha-Dharma with people we meet. After we have understood it ourselves, we can use the realizations we gained from putting it into practice to transform other people. This is the Buddha’s one great cause for coming to this world. So, He went among people “to enter us to keep faith, vows and practice deep in our minds.” His hope is for the Dharma to pervade the universe. This requires our collective power of diligence.
So, in the next sutra passage, the Buddha says, “[All Buddhas] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence and whether their faculties are sharp or dull.”
Sakyamuni Buddha clearly knew everything about sentient beings. So, He “knew the conduct of living beings.” Sentient beings minds and actions vary greatly because each person’s arising thoughts, afflictions and ignorance are different. Even their aspirations of practicing [the Dharma] are different. So, the Buddha “knew the conduct of living beings.” He knew all of their good and evil behaviors.
[They] know the conduct of living beings: The Buddha knew that those who have already aspired to engage in wholesome practices are accumulating merits and virtues, focusing on upholding and diligently advancing their mission and making great vows to engage in true practice.
So, “the Buddha knew those who already aspired to engage in wholesome practices.” Since they had all met the Buddha and listened to the teachings, they gave rise to faith and began to engage in wholesome practices. The Buddha knew that to engage in wholesome practices is to accumulate merits and virtues. As time, which is intangible, passes, our actions, which are tangible, accumulate to develop our wisdom-life. So, we must wholeheartedly and diligently advance our mission.
Every day, if we “uphold our mission and follow the path,” then “our path will be great.” Since we have made this vow, we must follow the Buddha’s teachings to diligently advance step by step.We must have a focused mind and a firm resolve in order to diligently advance.
So, the great vows we make must be true.Haven’t we discussed this before?The Jing Si Dharma-lineage is a path of diligence so we must internally practice the Four Great Vows.When we make great vows, we are not only making the Four Great Vows.We make countless vows and once we have made those vows, we must actually put them into practice.We must keep them deep in our minds; our vows must deeply penetrate our minds.So, we must keep pour vows deep within our minds then our every thought will adhere to the Dharma.We must be earnest in seeking the Dharma.We cannot think, “I listened to eh Dharma today. I know everything now. I don’t need to listen to it tomorrow because I’ve already understood it today”.
If we think this way, our deep sincerity and earnestness in seeking the Dharma is lacking.We must know that the Buddha-Dharma is infinite and boundless.By itself, [the Sutra of] Infinite Meanings can encompass all things in the universe.All principles are encompassed within the Dharma.Can we actually understand it all in one day?Can we truly grasp one truth and understand all truths?The Buddha’s many lifetimes are expressed with the words “repeated kalpas”.He unceasingly made diligent advances, sought the Dharma, gave up His body and devoted Himself to His great vows.This was all to seek the Dharma.
So, we must also earnestly seek the Dharma.Then it is “deep within our minds”.With these examples, I hope you can understand what this phrase means.
Their earnestness in seeking the Dharma is deep within their minds.Their will to seek the profound and wondrous Dharma of the Buddha Vehicle is deep within their minds.
The deeply planted causes and virtues that are hard to remove are deep within their minds.These are never forgotten.Their earnestness in seeking the Dharma is “deep within their minds”.
Then, “Their will to seek the profound and wondrous Dharma of the Buddha Vehicle” is also “deep within their minds”.
The Buddha-Dharma contains the Small, Middle and Great Vehicle.What we want to seek now is the deeply profound and wondrous Dharma of the Buddha Vehicle.When we understand that the Buddha has set aside skillful means to teach the True Dharma, which is the great Dharma of the Buddha Vehicle, then we will readjust our minds and focus on dedicating ourselves to study the profound and wondrous Dharma of the Buddha Vehicle.This is “deep within our minds”.
There are also “deeply planted causes”.It is important to know that “cause” means seed.Everyone has an intrinsic Tathagata-nature.Our pure and undefiled nature of True Suchness is the “cause” for attaining Buddhahood.However, this “cause” for attaining Buddhahood has been covered by ignorance for a very long time.Now that we have encountered the Dharma, with these thoughts deep within our minds, we must promptly remove these layers of ignorance.Otherwise, we will not be able to access this “deep cause,” which is our intrinsic Tathagata-nature.We will not be able to eliminate our ignorance.So, we must learn the Buddha’s Way until we find our intrinsic nature.
Therefore, we must have “deeply planted virtues”.If our virtues are securely and deeply planted, it will not be easy for anyone to influence us.
To “plant” something we must cultivate it.We must go among people and willingly give to others.This is “planting virtues”.Our “cause” must endlessly grow, sprout and take root in our minds.If we are walking the Bodhisattva-path, this root will grow.This is the root for attaining Buddhahood.It is also the Tathagata-nature that all of us intrinsically have.
In this world, how can we not be tempted by external conditions?When these roots are deeply affixed within us, they are “deep in our minds”.So, “They are never forgotten”.
This means we will always keep these in mind. So, these are the “thoughts that are deep with [our] minds”. We must earnestly seek the Buddha Vehicle. Our roots of goodness must be planted deeper, extend farther and wider. Then we will not be easily influenced. This is how we keep Buddha-Dharma in our minds. These are “thoughts that are deep within [our] minds”.
“[They] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence, and whether their faculties are sharp or dull.”
“Their habitual actions in the past. All of us have cycled through many lifetimes and continually transmigrated through the Six Realms. In each lifetime, our surroundings influence us, so we continue to accumulate ignorance. So, now that we have encountered the Dharma, “with our initial resolve we make vows”.
“Their habitual actions in the past:
With our initial resolve we make vows to learn and practice the Buddha-Dharma and follow the principles. In the process of learning spiritual cultivation, we encounter the Buddha and learn the Dharma to cultivate the habitual actions of Six Perfections.”
I often say we must sustain our initial aspiration. We must always hold on to the aspiration we form today. Regardless of the conditions of our future surroundings, our resolve must be firm and unwavering .Thus, “With our initial resolve we make vows”. We must uphold our mission and follow the path. To do this, we learn and practice the Dharma and follow these principles to learn and practice the path.
In the past, we were influenced by ignorance, so after we have accepted the Buddha-Dharma, we must be firm in learning and practicing the Buddha-Dharma. We must unceasingly allow the Buddha-Dharma to permeate us so we can unceasingly eliminate the ignorance and karma from our past. To do this, we must follow the principles. Principles are cyclic. Do not say, “I understand it today, tomorrow…”. Every day is a [new] cycle. We must be diligent today and tomorrow. In the human realm, as time goes by, we keep diving into the practice of the Dharma so that our wisdom-life can grow. To learn and practice the path is an “action”.
Our practices are purifying actions. We ordinary people take defiled actions, which leave a taint on us. Now we are using the Dharma like water to cleanse defilements from our minds. As we unceasingly take the Dharma to heart, we unceasingly purify our minds, this is the process. We follow the Dharma and maintain our vows. From the time we formed our initial resolve, we have continued to form vows. This process of spiritual practice takes a long time. “We encounter the Buddha and learn the Dharma”.
We are very fortunate to encounter them, so we must listen to the Dharma, to the teachings of Sakyamuni Buddha. Even today, we can still listen to them. We also must focus on cultivating the practices of the Six Perfections, which are purifying actions. These are our fundamental duties. As we give unconditionally, we must also be grateful. So, the nature of sentient beings’ desires was well understood by the Buddha. He knew “the nature of their desire, the power of their diligence”.
“The nature of their desire, the power of their diligence: Sentient beings have all kinds of desires. That is their nature. The teachings given by the Buddha are adapted to their desires. So, the sutra speaks of the various paths they have walked, the nature of their various desires.”
Since sentient beings have formed aspirations, here, “desire” means to make vows, it means to “wish”. Their wishes and the dullness of their capabilities were clearly understood by the Buddha. So, He gave teachings according to their desires. This was how He patiently guided them. So, the sutra mentions “the various paths they have walked and the nature of their various desires”. The Buddha’s teachings are in accord with sentient beings’ capabilities. So, “the various paths” are different methods of practice that are suitable for different capabilities. “Various” means that because there are many different habitual tendencies, there are different methods of teaching. “He knows if their faculties are sharp or dull”. The Buddha knew sentient beings’ capabilities, and whether they were sharp or dull. In explaining something to someone, we may ask, “Do you understand?” “Yes, I understand”. “Then explain it to me. I still can’t quite understand it.”
Think about how, for just this one person, we must speak to accurately address [his needs] and teach him how to do specific things and so on. This is not easy at all, let alone giving one teaching for all to hear. How can everyone who listen to it go in the same direction?
It is very difficult! Why? “Their faculties [may be] sharp or dull.” Some people have sharp faculties. When teachings are given to those with sharp faculties, they may hear one thing and realize ten things, or a thousand things, or thoroughly understand everything. This depends on their capabilities.
So, faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. The 37 Practices to Enlightenment include the Five Spiritual Roots and Five Powers. These are what we must cultivate to bring our capabilities to the same level. We must take the 37 Practices to Enlightenment to heart.
So, if we can take these 37 kinds of practices to heart, we will be replete with all goodness and roots.
[They know if] their faculties are sharp or dull: Faith, diligence, thought Samadhi and wisdom are the Five Spiritual Roots. When replete with all goodness, we have all the Spiritual Roots. Eyes, ears, nose, tongue, and body are also the Five Roots. These can be sharp or dull, just as people’s minds can be agile or slow.
Other than the Five Spiritual Roots, there are also five physical roots, which are the eyes, ears, nose, tongue and body. Our eyes, ears, nose, tongue and body are inseparable from what we encounter in our daily living. But, what we perceive with our five physical roots must be differentiated with our [Spiritual Roots], our knowledge and wisdom. In our daily living, our Five Roots come in contact [with many things].
With regard to the Buddha-Dharma, we read and recite it every day, but do we have faith in it? We listen to it every day, but so we believe it? After we diligently practice? Have we advanced? If we diligently advance, do we take it to heart? After we take it to heart, has the Dharma settled within our minds? If the Dharma has settled in our minds, have we developed wisdom?
So from this perspective, our knowledge and the Five Spiritual Roots and Five Powers in our daily living are inseparable from our physical body, our eyes, ears, nose, tongue and body. So, are our eyes, ears, nose, tongue and body at the same level as our Five Spiritual Roots and Five Powers? Some people’s minds are slower. Some people have deep faith; some people advance diligently. Some may have faith, but not a deep faith. Some may have faith, but not a deep faith. Or they may be diligent, but not very earnest. These are our various capabilities.
The Buddha understood all of them, that some are sharp and some are dull, “just as people’s minds can be agile or slow.” Sentient beings are all different. Because all of us are like this, [our practice] depends on whether we are mindful, whether we have made an effort to go deeper.
The Buddha was patient, and continued to go among the people for the sole purpose of teaching them, “to enable them to keep faith, vows and practice deep in their minds.” This was the Buddha’s hope in coming to the world. He hoped the Dharma could enter all our minds, and that all our minds would abide in the Dharma. Then “the Dharma will pervade the universe” and everyone will exercise the power of diligence.
Dear Bodhisattvas, we must form Bodhisattva-aspirations and then put them into practice. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」
⊙「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。」《法華經方便品第二》
⊙知眾生諸行：佛知眾生既已發心立善行，累積功德，專心守志精進，諸宏誓願真實行。
⊙求法之心殷切云深心，又求深妙佛乘大法之心云深心，又於深因種德難拔云深心，念之不忘。
⊙知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍。《法華經方便品第二》
⊙過去所習業：初心立志，為修學佛法，依循道理修習、學道業過程。深值佛聞法，精修六度所習業。
⊙欲性精進力：眾生各有種種之欲望為其本性。佛所說法，唯隨眾生欲性經云：「種種所行道，若干諸欲性。」
⊙及諸根利鈍：信勤念定慧之五根，具一切善法，名諸根。又眼耳鼻舌身之五根，則有利鈍，如人有敏捷與遲鈍不等。
【證嚴上人開示】
「佛為眾生入人群，教令深心信願行，法遍乾坤精進力。」
佛為眾生入人群
教令深心信願行
法遍乾坤精進力
我們人人要時時用心。佛陀來人間就是為了要入人群，一大事因緣，教化眾生。佛陀所教化，就是希望我們人人能夠深心，我們要「深入經藏」，才能夠成長智慧。
每天早晚的課誦，必定要有「三皈依」——皈依佛，是要「體解大道」，要「發無上心」；皈依法，我們就要「深入經藏」，才能夠成長「智慧如海」；我們皈依僧，就是一念心，我們能「統理大眾」。這是佛陀教我們要「深心信願行」，意思就是要度化眾生。
若能夠這樣，「法遍乾坤精進力」，我們的法能夠遍布在乾坤。乾坤就是天地，能夠在天地、人間，只要人人能夠「體解大道」，能夠「深入經藏」，有這念心願意去度化。常常說，人間菩薩招生的意思，就是我們在人間，看到人，就要趕快將這麼好的佛法與大家分享，將我們了解之後身體力行的心得，去度化人間。這是佛陀來人間的一大事，所以他入人群，「教令深心信願行」，就是一個期望——法能夠普遍乾坤。那就要仗我們人人的精進力了。
所以下面這段文，經文裡就這樣說，佛陀他「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍」。
知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍《法華經方便品第二》
釋迦佛，他對眾生的種種，都已經很清楚了，所以「知眾生諸行」。眾生的心行千差萬別，因為眾生每一個人的起心動念、煩惱無明都不同，或者是發心受持的方向也不同，所以佛「知眾生諸行」，善惡的一切行為，佛知道。
知眾生諸行：
佛知眾生
既已發心立善行
累積功德
專心守志精進
諸宏誓願真實行
所以「佛知眾生既已發心立善行」。既然人人能夠遇佛、聞法，起了信心，這樣開始就要立善行。佛陀知道，立善行就是要累積功德。
無形的時間過了，有形的動作來累積我們的慧命，所以要全心守志精進。每一天，我們都要「守志奉道」，那就「其道甚大」了。我們既立這個志願，我們必定依照佛陀的教法，我們要步步精進。心要專、志要堅，這樣我們才能夠精進。所以諸宏誓願要真實。我們不是說過嗎？靜思法脈勤行道，我們要內修「四弘誓願」。
所以，諸弘誓願，除了「四弘誓願」以外，我們發願無量，我們所發的願，我們就要真實身體力行。所以要深心，這個願心，要深深伸入了我們的心地，所以要深心，念念不離法。所以，求法的心要殷切，不是說，「我今天的法聽了，我都知道了，明天我不必(聽)了，因為我今天都了解了。」若這樣，就沒有那種求法的深心、殷切的心，那就不夠了。
我們要知道，知道我們佛法是無量無邊，光是一個「無量義」，就能夠包含了宇宙萬物，種種的道理都是在法。聽一天，真的就透徹了解嗎？難道真的，一理通，萬理都徹了嗎？佛陀生生世世，用「累劫」來比喻，他不斷精進，不斷求法，不斷捨身，不斷立命發宏誓願，就是為了求法。所以我們應該求法的心要殷切，這樣叫做深心。用這樣來向大家，讓大家了解什麼叫做「深心」。
求法之心殷切
云深心
又求
深妙佛乘大法之心
云深心
又於深因種德難拔
云深心
念之不忘
求法殷切，很殷勤，這叫做深心。又，求深妙佛乘大法，這也叫做深心。佛法，小乘、中乘、大乘，我們現在所要求的就是深妙佛乘的大法。我們若能了解，佛陀已經是捨方便，說真實法，真實法，就是說佛乘大法，我們應該要再重新將心整理好，專心投入，真正來探討深妙佛乘的大法，這樣叫做深心。
又再，「深」，在那個「深因」我們要知道「因」，就是種子，人人都是有這念如來本性，清淨無染的真如，成佛的「因」，但是成佛的「因」，已經歷久以來，受無明不斷將它覆蔽。我們現在得遇佛法，我們要深心所念，無明一層一層，要趕緊將它去除，否則，我們的「深因」，無法能很深入我們的因——如來本性，無明無法去除。所以，我們必定，學佛一定要到，發現我們的本性為止，所以我們應該，要再讓它扎深下去，那就「種德」若是深，任何一個人要來影響我們，就不容易了。
而「種」就是要耕耘，我們要入人群中去，我們在人群中甘願付出，這叫做「種德」。我們的「因」要不斷在心地，要讓它成長、發芽、生根。除非菩薩道有在走，菩薩道有在走，這個根就會伸長，這是成佛的根，也就是我們人人，本具如來的本性。
我們在人間中，要如何不受外境來誘惑我們，我們的根深柢固在我們的內心，這樣叫做「深心」。所以「念之不忘」，就是念念不忘，這樣叫「深心(之)所念」。要殷勤，要求深妙的佛乘，我們的善根要再深，伸長一些、扎深一點，才不會容易受影響，這樣叫做念念不忘於佛法中，這是「深心(之)所念」。
知眾生諸行
深心之所念
過去所習業
欲性精進力
及諸根利鈍
《法華經方便品第二》
「過去所習業」。我們人人過去累生累世，六道中不斷地輪轉，生生世世都受大環境影響，所以無明累生累積。我們現在能夠得遇佛法，我們要「初心立志」。
過去所習業：
初心立志
為修學佛法
依循道理
修習、學道業過程
深值佛聞法
精修六度所習業
常常告訴大家「發心如初」，永遠永遠，都把握住我今天的發心，不論未來什麼樣的環境，我這念心還是堅定不搖動，所以叫做「初心立志」。守志奉道嘛，這就是修學佛法，依循這個道理，來修習學道的過程。我們過去，既受這個無明來薰習我們，現在我們接受佛法之後，我們要堅定，我們要修學佛法，不斷薰習，用佛法來將我們薰習，將過去的無明業力，不斷將它去除，這必定要依循道理。
這個道理的循環，不要說今天我都了解，明天……。這要日日都是這樣在循環，今天的精進、明天的精進，在這個人間道，隨著時間在消逝，我們對佛法不斷在潛修，所以我們的慧命才能增長。
所以修習學道，那個「業」——修業，這就是淨業。那凡夫呢？就是染業，就是污染。現在就是來法譬如水，在洗滌我們心靈的垢穢，不斷法入心、不斷讓我們的心清淨，這叫做過程。我們依照佛法，堅定立志，就在初心那個時候，不斷立志，這樣長時間，過程是長時間，我們的修業的長時間。
「深值佛聞法」，我們很有幸能夠深值佛的法中，所以我們聽法，聽佛陀，釋迦佛的法，一直到現在，我們還能夠聽到。我們還要再精修六度，要精修六度所習的行業——就是淨業。這是我們的本分事，付出無所求，同時還要感恩。
所以，眾生的欲性，佛陀也很了解，了解是「欲性精進力」。
欲性精進力：
眾生
各有種種之欲望
為其本性
佛所說法
唯隨眾生欲性
經云 種種所行道
若干諸欲性
眾生既然發心了，這個「欲」就是立願的意思，是「希望」的意思。眾生的希望，他根機的鈍劣，佛陀都很清楚，所以佛所說法，就是隨著眾生的欲性，這樣循循善誘。
所以經典裡面說：「種種所行道，若干諸欲性」。佛陀的說法，那就是要隨順眾生的根機，「種種所行道」，你不同修行的方法，對準不同的根機。「若干」就是很多不同的習氣，所以有不同的追求法。
「及諸根利鈍」。佛陀更加知道眾生的根機是利、或是鈍。同一個人、同一件事情，就這樣說：「了解嗎？」「知道啦。」「你說給我聽。」「哎！還無法很，很了解。」你想，同一個人，要對準這個人來說話、教他做事情等等，都沒那麼容易，何況說，一句話，大眾聽，哪有辦法大眾全部聽的，會同一種方向？很難啊！為什麼呢？「諸根利鈍」。有的人(根機)很利，說的(法)，根機很利，一聞就是十悟、一聞千悟、一聞透徹了悟。這是根機不同啊！
所以，信、勤、念、定、慧，這「五根」，我們「三十七助道品」，有「五根」、「五力」；這就是我們要修行，要讓我們修行的根機整齊，三十七種的助道法，大家要入心。所以，我們若能把三十七種助道法都入心，這就具一切法，名諸根。
及諸根利鈍：
信勤念定慧之五根
具一切善法
名諸根
又眼耳鼻舌身
之五根
則有利鈍
如人有敏捷
與遲鈍不等
除了我們觀念上的「五根」，還有肉身的五根：眼、耳、鼻、舌、身這五根。我們的眼、耳、鼻、舌、身，就是我們都在日常生活，所在接觸的，不離開這五根，但是這個身體，肉體的五根，我們必定用我們觀念上的，智慧、知識去分別，在這日常生活中，我們的五根所接觸到，我們對佛法，我們看到，每天都在誦，我們有相信嗎？每天都在聽，我們有相信嗎？我們聽聞佛法之後，我們有勤嗎？我們有精進嗎？勤精進，有入心嗎？入心之後，法有定於我們的心嗎？法定於我們的心，我們有開發智慧出來了嗎？
所以，這個觀念上，我們的知識，和日常生活的「五根」、「五力」，與我們的眼、耳、鼻、舌、身，與我們的身體是不離開的。所以，人人的眼、耳、鼻、舌、身與人人的「五根」、「五力」有平齊嗎？有的人較利，有的人就較鈍；有的人信心很深，有的人很勤精進；但是有的人，信了，但是不深，有在精進，但是不很殷勤等等，這就是我們的諸根。
佛陀都了解，有利也有鈍，「如人敏捷與遲鈍不等」，都不同。因為我們人人就是這樣，這就要看我們是否有在用心，是否我們用心有深入。佛陀的耐心，為眾生不斷入人群中，無非就是要教導我們要「深心信願行」，這是佛陀來人間的希望，希望這個法能夠入人人的心。人人心在法中，自然就「法遍乾坤」，希望人人能行精進力。
各位菩薩，發心要發菩薩心，菩薩心我們要身體力行，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Carry Out Faith, Vows and Practice (愛心精進信願行)
Date: October. 20. 2014
“The Buddha, for the sake of sentient beings, went among the people to enable them to keep faith, vows and practice deep in their minds. The Dharma will pervade the universe with the power of diligence.”
All of us must always be mindful. The Buddha comes to this world to go among the people for one great cause, to teach sentient beings. The Buddha gives teachings in hopes that they penetrate deep into our minds. We must “deeply enter the Sutra-treasury” so we can develop our wisdom. During every morning and evening recitation, we always chant the Three Refuges. We take refuge in the Buddha “to comprehend the great path and bring forth the Bodhi-mind.” We take refuge in the Dharma to “deeply enter the Sutra-treasury,” then we can develop “wisdom like the sea.” We taka refuge in the Sangha to wholeheartedly “lead the assembly.” This is the reason that the Buddha teaches us to “keep faith, vows and practice deep in our minds.” This means we must transform sentient beings. If we can do this, “the Dharma will pervade the universe with the power of diligence.”
The Dharma can pervade the universe, which is everything between heaven and earth. If all of us living between heaven and earth can “comprehend the great path,” we can “deeply enter the Sutra-treasury.” With this vow, we will be willing to transform others. We continually say that recruiting Living Bodhisattvas means that, as we move through the world, we should promptly share the wonderful Buddha-Dharma with people we meet. After we have understood it ourselves, we can use the realizations we gained from putting it into practice to transform other people. This is the Buddha’s one great cause for coming to this world. So, He went among people “to enter us to keep faith, vows and practice deep in our minds.” His hope is for the Dharma to pervade the universe. This requires our collective power of diligence.
So, in the next sutra passage, the Buddha says, “[All Buddhas] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence and whether their faculties are sharp or dull.”
Sakyamuni Buddha clearly knew everything about sentient beings. So, He “knew the conduct of living beings.” Sentient beings minds and actions vary greatly because each person’s arising thoughts, afflictions and ignorance are different. Even their aspirations of practicing [the Dharma] are different. So, the Buddha “knew the conduct of living beings.” He knew all of their good and evil behaviors.
[They] know the conduct of living beings: The Buddha knew that those who have already aspired to engage in wholesome practices are accumulating merits and virtues, focusing on upholding and diligently advancing their mission and making great vows to engage in true practice.
So, “the Buddha knew those who already aspired to engage in wholesome practices.” Since they had all met the Buddha and listened to the teachings, they gave rise to faith and began to engage in wholesome practices. The Buddha knew that to engage in wholesome practices is to accumulate merits and virtues. As time, which is intangible, passes, our actions, which are tangible, accumulate to develop our wisdom-life. So, we must wholeheartedly and diligently advance our mission.
Every day, if we “uphold our mission and follow the path,” then “our path will be great.” Since we have made this vow, we must follow the Buddha’s teachings to diligently advance step by step.We must have a focused mind and a firm resolve in order to diligently advance.
So, the great vows we make must be true.Haven’t we discussed this before?The Jing Si Dharma-lineage is a path of diligence so we must internally practice the Four Great Vows.When we make great vows, we are not only making the Four Great Vows.We make countless vows and once we have made those vows, we must actually put them into practice.We must keep them deep in our minds; our vows must deeply penetrate our minds.So, we must keep pour vows deep within our minds then our every thought will adhere to the Dharma.We must be earnest in seeking the Dharma.We cannot think, “I listened to eh Dharma today. I know everything now. I don’t need to listen to it tomorrow because I’ve already understood it today”.
If we think this way, our deep sincerity and earnestness in seeking the Dharma is lacking.We must know that the Buddha-Dharma is infinite and boundless.By itself, [the Sutra of] Infinite Meanings can encompass all things in the universe.All principles are encompassed within the Dharma.Can we actually understand it all in one day?Can we truly grasp one truth and understand all truths?The Buddha’s many lifetimes are expressed with the words “repeated kalpas”.He unceasingly made diligent advances, sought the Dharma, gave up His body and devoted Himself to His great vows.This was all to seek the Dharma.
So, we must also earnestly seek the Dharma.Then it is “deep within our minds”.With these examples, I hope you can understand what this phrase means.
Their earnestness in seeking the Dharma is deep within their minds.Their will to seek the profound and wondrous Dharma of the Buddha Vehicle is deep within their minds.
The deeply planted causes and virtues that are hard to remove are deep within their minds.These are never forgotten.Their earnestness in seeking the Dharma is “deep within their minds”.
Then, “Their will to seek the profound and wondrous Dharma of the Buddha Vehicle” is also “deep within their minds”.
The Buddha-Dharma contains the Small, Middle and Great Vehicle.What we want to seek now is the deeply profound and wondrous Dharma of the Buddha Vehicle.When we understand that the Buddha has set aside skillful means to teach the True Dharma, which is the great Dharma of the Buddha Vehicle, then we will readjust our minds and focus on dedicating ourselves to study the profound and wondrous Dharma of the Buddha Vehicle.This is “deep within our minds”.
There are also “deeply planted causes”.It is important to know that “cause” means seed.Everyone has an intrinsic Tathagata-nature.Our pure and undefiled nature of True Suchness is the “cause” for attaining Buddhahood.However, this “cause” for attaining Buddhahood has been covered by ignorance for a very long time.Now that we have encountered the Dharma, with these thoughts deep within our minds, we must promptly remove these layers of ignorance.Otherwise, we will not be able to access this “deep cause,” which is our intrinsic Tathagata-nature.We will not be able to eliminate our ignorance.So, we must learn the Buddha’s Way until we find our intrinsic nature.
Therefore, we must have “deeply planted virtues”.If our virtues are securely and deeply planted, it will not be easy for anyone to influence us.
To “plant” something we must cultivate it.We must go among people and willingly give to others.This is “planting virtues”.Our “cause” must endlessly grow, sprout and take root in our minds.If we are walking the Bodhisattva-path, this root will grow.This is the root for attaining Buddhahood.It is also the Tathagata-nature that all of us intrinsically have.
In this world, how can we not be tempted by external conditions?When these roots are deeply affixed within us, they are “deep in our minds”.So, “They are never forgotten”.
This means we will always keep these in mind. So, these are the “thoughts that are deep with [our] minds”. We must earnestly seek the Buddha Vehicle. Our roots of goodness must be planted deeper, extend farther and wider. Then we will not be easily influenced. This is how we keep Buddha-Dharma in our minds. These are “thoughts that are deep within [our] minds”.
“[They] know the conduct of living beings, the thoughts deep within their minds, their habitual actions in the past, the nature of their desire, the power of their diligence, and whether their faculties are sharp or dull.”
“Their habitual actions in the past. All of us have cycled through many lifetimes and continually transmigrated through the Six Realms. In each lifetime, our surroundings influence us, so we continue to accumulate ignorance. So, now that we have encountered the Dharma, “with our initial resolve we make vows”.
“Their habitual actions in the past:
With our initial resolve we make vows to learn and practice the Buddha-Dharma and follow the principles. In the process of learning spiritual cultivation, we encounter the Buddha and learn the Dharma to cultivate the habitual actions of Six Perfections.”
I often say we must sustain our initial aspiration. We must always hold on to the aspiration we form today. Regardless of the conditions of our future surroundings, our resolve must be firm and unwavering .Thus, “With our initial resolve we make vows”. We must uphold our mission and follow the path. To do this, we learn and practice the Dharma and follow these principles to learn and practice the path.
In the past, we were influenced by ignorance, so after we have accepted the Buddha-Dharma, we must be firm in learning and practicing the Buddha-Dharma. We must unceasingly allow the Buddha-Dharma to permeate us so we can unceasingly eliminate the ignorance and karma from our past. To do this, we must follow the principles. Principles are cyclic. Do not say, “I understand it today, tomorrow…”. Every day is a [new] cycle. We must be diligent today and tomorrow. In the human realm, as time goes by, we keep diving into the practice of the Dharma so that our wisdom-life can grow. To learn and practice the path is an “action”.
Our practices are purifying actions. We ordinary people take defiled actions, which leave a taint on us. Now we are using the Dharma like water to cleanse defilements from our minds. As we unceasingly take the Dharma to heart, we unceasingly purify our minds, this is the process. We follow the Dharma and maintain our vows. From the time we formed our initial resolve, we have continued to form vows. This process of spiritual practice takes a long time. “We encounter the Buddha and learn the Dharma”.
We are very fortunate to encounter them, so we must listen to the Dharma, to the teachings of Sakyamuni Buddha. Even today, we can still listen to them. We also must focus on cultivating the practices of the Six Perfections, which are purifying actions. These are our fundamental duties. As we give unconditionally, we must also be grateful. So, the nature of sentient beings’ desires was well understood by the Buddha. He knew “the nature of their desire, the power of their diligence”.
“The nature of their desire, the power of their diligence: Sentient beings have all kinds of desires. That is their nature. The teachings given by the Buddha are adapted to their desires. So, the sutra speaks of the various paths they have walked, the nature of their various desires.”
Since sentient beings have formed aspirations, here, “desire” means to make vows, it means to “wish”. Their wishes and the dullness of their capabilities were clearly understood by the Buddha. So, He gave teachings according to their desires. This was how He patiently guided them. So, the sutra mentions “the various paths they have walked and the nature of their various desires”. The Buddha’s teachings are in accord with sentient beings’ capabilities. So, “the various paths” are different methods of practice that are suitable for different capabilities. “Various” means that because there are many different habitual tendencies, there are different methods of teaching. “He knows if their faculties are sharp or dull”. The Buddha knew sentient beings’ capabilities, and whether they were sharp or dull. In explaining something to someone, we may ask, “Do you understand?” “Yes, I understand”. “Then explain it to me. I still can’t quite understand it.”
Think about how, for just this one person, we must speak to accurately address [his needs] and teach him how to do specific things and so on. This is not easy at all, let alone giving one teaching for all to hear. How can everyone who listen to it go in the same direction?
It is very difficult! Why? “Their faculties [may be] sharp or dull.” Some people have sharp faculties. When teachings are given to those with sharp faculties, they may hear one thing and realize ten things, or a thousand things, or thoroughly understand everything. This depends on their capabilities.
So, faith, diligence, thought, Samadhi and wisdom are the Five Spiritual Roots. The 37 Practices to Enlightenment include the Five Spiritual Roots and Five Powers. These are what we must cultivate to bring our capabilities to the same level. We must take the 37 Practices to Enlightenment to heart.
So, if we can take these 37 kinds of practices to heart, we will be replete with all goodness and roots.
[They know if] their faculties are sharp or dull: Faith, diligence, thought Samadhi and wisdom are the Five Spiritual Roots. When replete with all goodness, we have all the Spiritual Roots. Eyes, ears, nose, tongue, and body are also the Five Roots. These can be sharp or dull, just as people’s minds can be agile or slow.
Other than the Five Spiritual Roots, there are also five physical roots, which are the eyes, ears, nose, tongue and body. Our eyes, ears, nose, tongue and body are inseparable from what we encounter in our daily living. But, what we perceive with our five physical roots must be differentiated with our [Spiritual Roots], our knowledge and wisdom. In our daily living, our Five Roots come in contact [with many things].
With regard to the Buddha-Dharma, we read and recite it every day, but do we have faith in it? We listen to it every day, but so we believe it? After we diligently practice? Have we advanced? If we diligently advance, do we take it to heart? After we take it to heart, has the Dharma settled within our minds? If the Dharma has settled in our minds, have we developed wisdom?
So from this perspective, our knowledge and the Five Spiritual Roots and Five Powers in our daily living are inseparable from our physical body, our eyes, ears, nose, tongue and body. So, are our eyes, ears, nose, tongue and body at the same level as our Five Spiritual Roots and Five Powers? Some people’s minds are slower. Some people have deep faith; some people advance diligently. Some may have faith, but not a deep faith. Some may have faith, but not a deep faith. Or they may be diligent, but not very earnest. These are our various capabilities.
The Buddha understood all of them, that some are sharp and some are dull, “just as people’s minds can be agile or slow.” Sentient beings are all different. Because all of us are like this, [our practice] depends on whether we are mindful, whether we have made an effort to go deeper.
The Buddha was patient, and continued to go among the people for the sole purpose of teaching them, “to enable them to keep faith, vows and practice deep in their minds.” This was the Buddha’s hope in coming to the world. He hoped the Dharma could enter all our minds, and that all our minds would abide in the Dharma. Then “the Dharma will pervade the universe” and everyone will exercise the power of diligence.
Dear Bodhisattvas, we must form Bodhisattva-aspirations and then put them into practice. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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