20141021《靜思妙蓮華》如來十力 (第418集)
（法華經•方便品第二）
⊙「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」
⊙「以種種因緣，譬喻亦言辭，隨應方便說。」《法華經 方便品第二》
⊙佛慈隨應眾生諸根、力，而設方便法隨眾生根機說之，仍不離佛乘。
⊙如來具有十種力用：一、知覺處非處智力二、知三世業報智力三、知諸禪解脫智力四、知諸根勝劣與得果大小智力五、知種種解智力六、知種種界智力七、知一切（至處）道智力八、知天眼無礙智力九、知宿命無漏智力十、知永斷習氣智力
⊙知永斷習氣智力：於一切妄惑餘習永斷不生，能如實知之智力。
【證嚴上人開示】
「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」
心識各自攀緣
緣起即因生果
果熟報現定律
隨因趣果循環
這是要與大家分享，我們日常的生活，我們離不開這個心與意識。我們這個意識，在日常生活中各自攀緣，眼、耳、鼻、舌、身，是不是我們各自在攀緣呢？眼，看到外面的境界——我們在這裡坐，我用眼睛，看到你們這麼多人，很整齊，我內心歡喜；這叫做眼見色，那就是眼去緣著色，外面所有的境界。我看是人整齊的形色，你們看到的是我背後的文字，這各人所緣，眼緣色。
或者是耳緣聲，我現在的耳根所攀的緣境，是我自己說話出去的聲音、外面小鳥的聲音、遠遠的地方，火車過去的聲音，很多種聲音同在這個時候，攀著這個緣境，耳朵聽到，所以這就是心識，無論是眼、耳、鼻、舌、身，所對的境，色、聲、香、味、觸，這是我們日常生活中，「心識各自攀緣」。眼睛一定所攀的緣就是色，耳朵所攀的緣一定是聲，所以「各自攀緣」。
「緣起即因生果」，這個緣，我們所在攀的緣，就各自有因。比如說，有的人日常生活貪口欲時。最近常常說，都是貪一個口欲，口，就明知道我們要疼惜眾生，我們盡量要素食，不過，有的人，或者是不知道道理，或者是知道道理卻控制不住，那就是口欲。吃、菸、酒、檳榔等等，傷害身體的東西，明知道，卻是控制不住。若像這樣，「緣起即因生果」。
我們常常聽到志工，從醫院回來在分享，病因來自有緣，他就是斷不掉這個緣，這種口欲的緣，斷不掉外面香、味、觸的境界，所以攀這些緣，由不得自己，他就去吸收，結果就是一身的病痛。
有的年輕人，貪外面的欲樂，愛玩等等，不受父母的教育，外面逞一時的快樂，結果惹來了家庭不得調和，這就是果。不孝的，或者是惡業、不知道因果，一直做下去，「怎樣！我這樣做，也沒怎樣啊！」但是，但是結果就惹來了一身的罪業，這叫做「果熟報現」。「不是不報，是時候未到」，所以這種集這個因成為果，最後一定是有報，這是定律。
所以「隨因趣果」，這是一個循環，叫做「因果循環」。這就要我們大家日常的生活中，無不都是在心、識，我們這個心沒有調好，我們的意識與外面的境界這樣在攀，控制不了受誘引，這種的攀，攀了緣，就造了因；有了因，他最後的果，果若成熟，報就現前。這是「隨因趣果循環」，大家要懂得用心。
佛陀說法，無不都是用種種的因緣。我們現在看這段經文，那就是佛所說：「以種種因緣，譬喻亦言辭，隨應方便說」。
以種種因緣
譬喻亦言辭
隨應方便說
《法華經 方便品第二》
我們前面有說過了，佛陀以「九部法」，種種因緣、譬喻、言教，都是方便。方便，不是不實，方便是真實，只是把深的道理將它淺顯化，用事來譬喻。譬喻這個很深的法，讓你從事來了解深的法，所以「譬喻亦言辭」。「隨應方便說」，隨眾生的根機、應眾生的因緣，這樣用這個事相，現在的人間，種種的事相，引出了最深奧的道理。
佛慈隨應眾生
諸根、力
而設方便法
隨眾生根機說之
仍不離佛乘
佛的慈悲，是隨應眾生的根與力，我們的根，「五根」、「五力」。我們的根機，有的人較利，就是較聰明；若是慧根深的人，不只是體悟、了解，他還身體力行，像這樣就是根機較利，就是說較聰、較明，這種他的「力」，力，就能夠很強。所以，不離開信、精進、念、定、慧，這就是「五根」、「五力」。
佛陀無非就是要來，啟開我們的智慧，用這個基礎的法，讓人人知道，「三十七助道品」，這全都是很根本的法。幫助我們真正體會佛法，幫助我們能夠修行，幫助我們的根機、慧命提升。這是「三十七助道品」的力量。
所以，佛陀他的慈悲，就是隨應眾生的根機與力量，所以這樣設種種方便法，是隨眾生的根機所說的話，這絕對不離開成佛的道路。所以，如來具足了十種的力用；佛陀有十力。
如來具有十種力用
一知覺處非處智力
二知三世業報智力
三知諸禪解脫智力
四知諸根勝劣
與得果大小智力
五知種種解智力
六知種種界智力
七知一切（至處）道智力
八知天眼無礙智力
九知宿命無漏智力
十知永斷習氣智力
第一、是「知覺處非處智力」。常常在說，要向一個人說話，要因人、因時、因地，要與這個人說。因這個人，要說這個法，在這個地方，這樣適當嗎？在這個時間適當嗎？這也要用智力來分別。所以我們，「知覺處非處智力」，就是要知道一切事物的道理，要對機、對事、對人等等這個智力。
第二、要知道，要知，「知三世業報」這也是智力。三世，不只是說過去生。分秒不斷的「過去」、不斷的「現在」、不斷的「未來」。我們想要知道的三世，長的是無央數劫的過去，無央數劫的未來，卻是我們要很相信，在現在的剎那間，這個剎那間，我們可以將過去所做的「因」，累積到現在這個時間。這個時間，我們若沒有好好把握，說不定我們又再造惡、說錯的話、做錯的事等等，延續於未來，就又很久的時間。那種六道輪迴，無不都是在這個現在，短時間之內的言語、動作。
所以我們要知道，過去、現在，我們若有很多不如意的事情，我們就要想：過去我們就是與人結不好的緣。知道了，了解了，心開意解，不去計較過去，失去的就已經失去，心不要掛礙在已經失去的，或者是求不到的。我們過去就沒有造福，所以得不到，這是我們過去沒有造福，所以我們現在得的少，或者是失的快，這都是在過去。
現在這個念頭想得開，就沒有那麼多「失去了」，或者是「緣短」，這樣一直在心裡看不開。這看不開，造成了煩惱，這個煩惱一來，我們的智慧，就更往下一直沉下去。我們希望把握每一個時刻，能夠讓我們的慧命不斷地成長，必定煩惱不斷地掃除。這是我們現在要把握的時間。
現在把握得好，未來我們的業就會較輕，煩惱就會較少，甚至更未來的，我們現在較精進一些，未來，我們的智慧會更增長。所以，知道三世業報，這一生若好好把握時間造福，將來得福的果報，這是必定的道理。
第三、「知諸禪解脫智力」。禪定解脫，我們必定要從戒、定、慧開始。我們應該要知道，過去也一直向大家說過了，「戒、定、慧、解脫、解脫知見之所成就」，這也就是我們要知道，日常生活中不離開這些法，所以我們這些法，持得好，戒，我們要守戒奉道，其道甚大，我們的心要堅定，佛法，我們才能夠日日進步，若能夠這樣，我們的智慧才能夠開啟；開啟了智慧，那就能解脫，「解脫知見」，那就能夠成就。「挑柴運水無不是禪」，這全都是叫做功夫。這就是第三(個)，佛陀的智力。
那第四、「知諸根勝劣與得果大小智力」。看我們的根機，我們人生的生活，每天都在做，做什麼？造業，有的人是造惡業，有的人是造善業。造惡業的，累積惡因、惡緣、惡果、惡報；造福的，福業，那就是造善、結善緣、得善報。這是要看我們的根機，聽得進，我們就能身體力行，為大善，當然就得大福；多精進，自然得大智慧。
第五、就是「知種種解智力」。我們(聽)佛法，或者是人事，我們要懂得善解。我們若不懂得善解，每一件事情，對我們而言，無不都是煩惱。我們必定要善解，善解才會包容。若不善解，不會包容，人與人之間，無論何時都是在結惡緣。佛陀教導我們要「知種種解」，要好好對人間世事道理，我們要懂得解，做事要能圓，做人要能圓，道理才會圓，這都是在善解中所得來的。
第六、那就是「知種種界智力」。種種界，眾生各有眾生的世界，眾生各有眾生的生態，這是平時常常說的話，希望大家要能夠尊重生命，我們才能體會牠們的境界。鳥在叫，相信牠是現在很歡喜，鳥語花香，在這個境界裡，鳥有鳥的生態、牠的境界，所以我們若能用心體會，各種萬物，我們就能疼惜。
第七、就是「知一切（至處）道智力」。眾生就是因為迷，所以路走不通，走的路都是錯誤的路。所以在迷路的人，惶恐，心不靜，所以無明不斷叢生。所以我們要「知一切（至處）道智力」，我們的路要走對。因為眾生走什麼樣的路，他就到什麼樣的地方去，這個六道裡面，因緣果報。
第八、是「知天眼無礙智力」。那就是眼根，能所看的見解，凡夫的見解就是貪為己有，聖人的見解是為天下事，這個心境的勝劣，這就要看我們的見解，所以叫做「天眼無礙」。天眼，就是看得很開闊，才能了解所有眾生界的業緣。我們應該也要用心。
第九、那就是「知宿命無漏智力」。宿命，宿命通、無漏通。有的人說「十有八九不如意」，我們就要去了解，我們過去生我們的劇本，是怎麼寫的，我們的業是如何造的，現在就是這樣，所以若能夠了解，就叫做宿命通。現在這一生的一切的一切，與過去絕對是有關聯。想得通，能透徹，這樣我們的心的煩惱就會減少，減少煩惱，智力就能夠成長。不要埋怨過去，就是認真於現在就對了。
第十、就是「知永斷習氣智力」。這不就是常常告訴大家嗎？修行要修什麼行，都是習氣。人，人心不同，各如其面。我常常說，「人的習氣不同，各如其面」。人的心，到頭來是一項，那就是佛心；佛心是清淨，如來的本性應該是相同，只是我們的習氣不同，就像人的臉一樣，張三、李四不同。所以我們應該要斷習氣，才能夠回歸如來清淨的本性。佛陀有這個力量，斷了這樣的習氣，教導眾生也要斷這樣的習氣。
知永斷習氣智力：
於一切妄惑餘習
永斷不生
能如實知之智力
所以「一切妄惑餘氣」，我們的這個虛妄，或者是無明惑，我們才能夠一一斷除，斷除這個習氣，才能夠斷無明，這樣就能夠知道真實的智，智慧從哪裡來。這就是我們學佛最重要的。
各位菩薩，學佛就是需要的，到底日常生活，我們心識所緣境，攀緣，開始每一天，我們的對境，聲、色、或者是香、味、觸等等，這全都是我們每一天的開始，我們要用什麼樣的方法來體會，我們應該堅定的力量，要到什麼程度？我相信，大家每天聽，應該浸潤於佛法裡面，與日常的生活中，我們能夠清楚很多，該走的方向，應該方向也很清楚。我們的習氣一定要斷，才能夠無明去除。請人人要時時多用心。
如來十力
一、知覺處非處智力；
二、知三世業報智力；
三、知諸禪解脫智力；
四、知諸根勝劣與得果大小智力；
五、知種種解智力；
六、知種種界智力；
七、知一切（至處）道智力；
八、知天眼無礙智力；
九、知宿命無漏智力；
十、知永斷習氣智力。
（法華經•方便品第二）
⊙「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」
⊙「以種種因緣，譬喻亦言辭，隨應方便說。」《法華經 方便品第二》
⊙佛慈隨應眾生諸根、力，而設方便法隨眾生根機說之，仍不離佛乘。
⊙如來具有十種力用：一、知覺處非處智力二、知三世業報智力三、知諸禪解脫智力四、知諸根勝劣與得果大小智力五、知種種解智力六、知種種界智力七、知一切（至處）道智力八、知天眼無礙智力九、知宿命無漏智力十、知永斷習氣智力
⊙知永斷習氣智力：於一切妄惑餘習永斷不生，能如實知之智力。
【證嚴上人開示】
「心識各自攀緣，緣起即因生果，果熟報現定律，隨因趣果循環。」
心識各自攀緣
緣起即因生果
果熟報現定律
隨因趣果循環
這是要與大家分享，我們日常的生活，我們離不開這個心與意識。我們這個意識，在日常生活中各自攀緣，眼、耳、鼻、舌、身，是不是我們各自在攀緣呢？眼，看到外面的境界——我們在這裡坐，我用眼睛，看到你們這麼多人，很整齊，我內心歡喜；這叫做眼見色，那就是眼去緣著色，外面所有的境界。我看是人整齊的形色，你們看到的是我背後的文字，這各人所緣，眼緣色。
或者是耳緣聲，我現在的耳根所攀的緣境，是我自己說話出去的聲音、外面小鳥的聲音、遠遠的地方，火車過去的聲音，很多種聲音同在這個時候，攀著這個緣境，耳朵聽到，所以這就是心識，無論是眼、耳、鼻、舌、身，所對的境，色、聲、香、味、觸，這是我們日常生活中，「心識各自攀緣」。眼睛一定所攀的緣就是色，耳朵所攀的緣一定是聲，所以「各自攀緣」。
「緣起即因生果」，這個緣，我們所在攀的緣，就各自有因。比如說，有的人日常生活貪口欲時。最近常常說，都是貪一個口欲，口，就明知道我們要疼惜眾生，我們盡量要素食，不過，有的人，或者是不知道道理，或者是知道道理卻控制不住，那就是口欲。吃、菸、酒、檳榔等等，傷害身體的東西，明知道，卻是控制不住。若像這樣，「緣起即因生果」。
我們常常聽到志工，從醫院回來在分享，病因來自有緣，他就是斷不掉這個緣，這種口欲的緣，斷不掉外面香、味、觸的境界，所以攀這些緣，由不得自己，他就去吸收，結果就是一身的病痛。
有的年輕人，貪外面的欲樂，愛玩等等，不受父母的教育，外面逞一時的快樂，結果惹來了家庭不得調和，這就是果。不孝的，或者是惡業、不知道因果，一直做下去，「怎樣！我這樣做，也沒怎樣啊！」但是，但是結果就惹來了一身的罪業，這叫做「果熟報現」。「不是不報，是時候未到」，所以這種集這個因成為果，最後一定是有報，這是定律。
所以「隨因趣果」，這是一個循環，叫做「因果循環」。這就要我們大家日常的生活中，無不都是在心、識，我們這個心沒有調好，我們的意識與外面的境界這樣在攀，控制不了受誘引，這種的攀，攀了緣，就造了因；有了因，他最後的果，果若成熟，報就現前。這是「隨因趣果循環」，大家要懂得用心。
佛陀說法，無不都是用種種的因緣。我們現在看這段經文，那就是佛所說：「以種種因緣，譬喻亦言辭，隨應方便說」。
以種種因緣
譬喻亦言辭
隨應方便說
《法華經 方便品第二》
我們前面有說過了，佛陀以「九部法」，種種因緣、譬喻、言教，都是方便。方便，不是不實，方便是真實，只是把深的道理將它淺顯化，用事來譬喻。譬喻這個很深的法，讓你從事來了解深的法，所以「譬喻亦言辭」。「隨應方便說」，隨眾生的根機、應眾生的因緣，這樣用這個事相，現在的人間，種種的事相，引出了最深奧的道理。
佛慈隨應眾生
諸根、力
而設方便法
隨眾生根機說之
仍不離佛乘
佛的慈悲，是隨應眾生的根與力，我們的根，「五根」、「五力」。我們的根機，有的人較利，就是較聰明；若是慧根深的人，不只是體悟、了解，他還身體力行，像這樣就是根機較利，就是說較聰、較明，這種他的「力」，力，就能夠很強。所以，不離開信、精進、念、定、慧，這就是「五根」、「五力」。
佛陀無非就是要來，啟開我們的智慧，用這個基礎的法，讓人人知道，「三十七助道品」，這全都是很根本的法。幫助我們真正體會佛法，幫助我們能夠修行，幫助我們的根機、慧命提升。這是「三十七助道品」的力量。
所以，佛陀他的慈悲，就是隨應眾生的根機與力量，所以這樣設種種方便法，是隨眾生的根機所說的話，這絕對不離開成佛的道路。所以，如來具足了十種的力用；佛陀有十力。
如來具有十種力用
一知覺處非處智力
二知三世業報智力
三知諸禪解脫智力
四知諸根勝劣
與得果大小智力
五知種種解智力
六知種種界智力
七知一切（至處）道智力
八知天眼無礙智力
九知宿命無漏智力
十知永斷習氣智力
第一、是「知覺處非處智力」。常常在說，要向一個人說話，要因人、因時、因地，要與這個人說。因這個人，要說這個法，在這個地方，這樣適當嗎？在這個時間適當嗎？這也要用智力來分別。所以我們，「知覺處非處智力」，就是要知道一切事物的道理，要對機、對事、對人等等這個智力。
第二、要知道，要知，「知三世業報」這也是智力。三世，不只是說過去生。分秒不斷的「過去」、不斷的「現在」、不斷的「未來」。我們想要知道的三世，長的是無央數劫的過去，無央數劫的未來，卻是我們要很相信，在現在的剎那間，這個剎那間，我們可以將過去所做的「因」，累積到現在這個時間。這個時間，我們若沒有好好把握，說不定我們又再造惡、說錯的話、做錯的事等等，延續於未來，就又很久的時間。那種六道輪迴，無不都是在這個現在，短時間之內的言語、動作。
所以我們要知道，過去、現在，我們若有很多不如意的事情，我們就要想：過去我們就是與人結不好的緣。知道了，了解了，心開意解，不去計較過去，失去的就已經失去，心不要掛礙在已經失去的，或者是求不到的。我們過去就沒有造福，所以得不到，這是我們過去沒有造福，所以我們現在得的少，或者是失的快，這都是在過去。
現在這個念頭想得開，就沒有那麼多「失去了」，或者是「緣短」，這樣一直在心裡看不開。這看不開，造成了煩惱，這個煩惱一來，我們的智慧，就更往下一直沉下去。我們希望把握每一個時刻，能夠讓我們的慧命不斷地成長，必定煩惱不斷地掃除。這是我們現在要把握的時間。
現在把握得好，未來我們的業就會較輕，煩惱就會較少，甚至更未來的，我們現在較精進一些，未來，我們的智慧會更增長。所以，知道三世業報，這一生若好好把握時間造福，將來得福的果報，這是必定的道理。
第三、「知諸禪解脫智力」。禪定解脫，我們必定要從戒、定、慧開始。我們應該要知道，過去也一直向大家說過了，「戒、定、慧、解脫、解脫知見之所成就」，這也就是我們要知道，日常生活中不離開這些法，所以我們這些法，持得好，戒，我們要守戒奉道，其道甚大，我們的心要堅定，佛法，我們才能夠日日進步，若能夠這樣，我們的智慧才能夠開啟；開啟了智慧，那就能解脫，「解脫知見」，那就能夠成就。「挑柴運水無不是禪」，這全都是叫做功夫。這就是第三(個)，佛陀的智力。
那第四、「知諸根勝劣與得果大小智力」。看我們的根機，我們人生的生活，每天都在做，做什麼？造業，有的人是造惡業，有的人是造善業。造惡業的，累積惡因、惡緣、惡果、惡報；造福的，福業，那就是造善、結善緣、得善報。這是要看我們的根機，聽得進，我們就能身體力行，為大善，當然就得大福；多精進，自然得大智慧。
第五、就是「知種種解智力」。我們(聽)佛法，或者是人事，我們要懂得善解。我們若不懂得善解，每一件事情，對我們而言，無不都是煩惱。我們必定要善解，善解才會包容。若不善解，不會包容，人與人之間，無論何時都是在結惡緣。佛陀教導我們要「知種種解」，要好好對人間世事道理，我們要懂得解，做事要能圓，做人要能圓，道理才會圓，這都是在善解中所得來的。
第六、那就是「知種種界智力」。種種界，眾生各有眾生的世界，眾生各有眾生的生態，這是平時常常說的話，希望大家要能夠尊重生命，我們才能體會牠們的境界。鳥在叫，相信牠是現在很歡喜，鳥語花香，在這個境界裡，鳥有鳥的生態、牠的境界，所以我們若能用心體會，各種萬物，我們就能疼惜。
第七、就是「知一切（至處）道智力」。眾生就是因為迷，所以路走不通，走的路都是錯誤的路。所以在迷路的人，惶恐，心不靜，所以無明不斷叢生。所以我們要「知一切（至處）道智力」，我們的路要走對。因為眾生走什麼樣的路，他就到什麼樣的地方去，這個六道裡面，因緣果報。
第八、是「知天眼無礙智力」。那就是眼根，能所看的見解，凡夫的見解就是貪為己有，聖人的見解是為天下事，這個心境的勝劣，這就要看我們的見解，所以叫做「天眼無礙」。天眼，就是看得很開闊，才能了解所有眾生界的業緣。我們應該也要用心。
第九、那就是「知宿命無漏智力」。宿命，宿命通、無漏通。有的人說「十有八九不如意」，我們就要去了解，我們過去生我們的劇本，是怎麼寫的，我們的業是如何造的，現在就是這樣，所以若能夠了解，就叫做宿命通。現在這一生的一切的一切，與過去絕對是有關聯。想得通，能透徹，這樣我們的心的煩惱就會減少，減少煩惱，智力就能夠成長。不要埋怨過去，就是認真於現在就對了。
第十、就是「知永斷習氣智力」。這不就是常常告訴大家嗎？修行要修什麼行，都是習氣。人，人心不同，各如其面。我常常說，「人的習氣不同，各如其面」。人的心，到頭來是一項，那就是佛心；佛心是清淨，如來的本性應該是相同，只是我們的習氣不同，就像人的臉一樣，張三、李四不同。所以我們應該要斷習氣，才能夠回歸如來清淨的本性。佛陀有這個力量，斷了這樣的習氣，教導眾生也要斷這樣的習氣。
知永斷習氣智力：
於一切妄惑餘習
永斷不生
能如實知之智力
所以「一切妄惑餘氣」，我們的這個虛妄，或者是無明惑，我們才能夠一一斷除，斷除這個習氣，才能夠斷無明，這樣就能夠知道真實的智，智慧從哪裡來。這就是我們學佛最重要的。
各位菩薩，學佛就是需要的，到底日常生活，我們心識所緣境，攀緣，開始每一天，我們的對境，聲、色、或者是香、味、觸等等，這全都是我們每一天的開始，我們要用什麼樣的方法來體會，我們應該堅定的力量，要到什麼程度？我相信，大家每天聽，應該浸潤於佛法裡面，與日常的生活中，我們能夠清楚很多，該走的方向，應該方向也很清楚。我們的習氣一定要斷，才能夠無明去除。請人人要時時多用心。
如來十力
一、知覺處非處智力；
二、知三世業報智力；
三、知諸禪解脫智力；
四、知諸根勝劣與得果大小智力；
五、知種種解智力；
六、知種種界智力；
七、知一切（至處）道智力；
八、知天眼無礙智力；
九、知宿命無漏智力；
十、知永斷習氣智力。
Explanations by Master Cheng-Yan
Subject: The Ten Powers of the Tathagata (如來十力)
Date: October. 21. 2014
“The various consciousnesses of the mind each cling to conditions. When conditions arise, causes lead to effects. When effects mature, retributions manifest; this is an unchanging law. This is the cycle of how cause leads to effect.”
This is what I want to share with everyone; our daily living is inseparable from mind and consciousness. Each of our consciousnesses clings to the conditions of our daily lives. Aren’t our eyes, ears, nose, tongue and body, each clinging to conditions? With our eyes, we see external conditions. As we sit here, with my eyes I see all of you sitting in a very orderly manner. This makes me very happy. This is how the eyes see form. The eyes connect to the forms of all the phenomena in our surroundings. What I see is your orderly appearance. What you see are the words behind me. Our eyes are connecting to different forms. The ears connect with sound.
Right now, the objects my ear-roots are clinging to are the sound of my own voice, the chirping of the birds outside and the distant sound of a passing train. Many sounds are being heard at this time as my ears cling to these conditions. This is how our mind and consciousnesses work. Our eyes, ears, nose, tongue and body cling to the objects of form, sound, smell, taste and touch. This is how, in our daily living, “the various consciousnesses of the mind each cling to conditions.” Eyes cling to conditions of form. Ears cling to conditions of sound. So, “each clings to conditions.
When conditions arise, causes lead to effects.” Each condition that we cling to has its own cause. For example, in daily living, many people crave certain tastes. Recently, I have said that people are greedy for certain tastes. We clearly know that we should cherish the lives of sentient beings and eat vegetarian meals. But some people either do not know this principle, or they know it but cannot control themselves because they crave the taste. People eat, smoke, drink, chew betel nuts and do other things that are harmful to their health. They know, but they cannot control themselves. So, “When conditions arise, causes lead to effects.”
We continually hear the stories shared by our hospital volunteers. The causes of illness lie in these conditions; the patients could not break away from their cravings for a particular taste. They cannot cut themselves off from things they have smelled, tasted or touched, so they cannot help but cling to these conditions and take these things into their bodies. The effect of this is physical illness. Some young people crave sensory pleasures, fun and so on. They do not accept their parents’ guidance and instead seek instant gratification, thus creating disharmony in their families. This is the effect. Those who are not filial or who create bad karma do not understand cause and effect, so they do not change. [They may think,] “So what? If I do it, it’s not a big deal.” But they have created so much bad karma that “when effects mature, retributions manifest.
There will certainly be retribution; it is just that the time has not yet come.” The accumulation of these causes will lead to effects. In the end, there will be retributions. This is an unchanging law.
So, “cause leads to effect”.This is a cycle, the cycle of cause and effect.The workings of our daily lives are inseparable from our minds and consciousnesses.If we do not train our minds, our mind-consciousness will cling to external conditions.When we cannot control this, we will be tempted to cling to conditions.When we cling, we create [negative] causes.These causes may then lead to effects.Once these effects mature, retributions manifest.“This is the cycle of how cause leads to effect.”So, we must be mindful.
The Buddha gave teachings by using various causes and conditions.The following passage we are looking at is what the Buddha said, “They utilized various causes and conditions, analogies and expressions to teach through suitable skillful means.”
As we discussed previously, the Buddha gave the Nine Divisions of teachings with various causes and conditions, and analogies and expressions.These are all skillful means.
Skillful does not mean they are not true.Skillful means are true teachings that explain profound principles in simple terms or use matters as analogies.Analogies are drawn to describe profound Dharma so that we can understand the profound principles through worldly appearances and phenomena.So, the Buddha used “analogies and expressions to teach through suitable skillful means”.
He taught according to sentient beings’ capacities and their causes and conditions.
Through using the various matters and appearances of the world around them, He drew out the most profound principles.
Out of compassion, the Buddha established skillful means according to the roots and powers of sentient beings, according to their capabilities.But these are still part of the Bdudha Vehicle.
Because of the Buddha’s compassion, [He taught] according to the roots and powers of sentient beings.We have the Five Spritual Roots and Five Powers.Some people have sharper capabilities, so they are more intelligent.For people with a deep Root of Wisdom, not only will they realize and understand, they will also put the teachigns into practice.These are the ones with sharper capabilities. Because they are smarter and brighter, their “powers” are stronger.This depends on faith, diligence, thought, Samadhi and wisdom.These are the Five Spritual Roots and Powers.
The Buddha comes solely to unlock our wisdom by helping us undertsand fundamental teachings like the 37 Preactices to Enlightenment.They are very fundamental teachings which help us to truly realize the Buddha-Dharma, help us engage in spiritual practice and enhance our capabilities and wisdom-life.This is the power of the 37 Practices to Enlightenment.
So, the Buddha, out of compassions, taught according to roots and powers of sentient beings.He established various skillful means according to sentient beings’ capabilities, but these teachings never deviated from the path to Buddhahood.
Therefore, the Buddha is replete with ten kinds of powers.
The Buddha is replete with ten kinds of powers:
First, the power of knowing right or wrong in all conditions.
Second, the power of knowing all karmic retributions in the Three Periods.
Third, the power of knowing all stages of meditation and liberation.
Fourth, the power of knowing the faculties of all beings and whether they will attain large or small fruits.
Fifth, the power of knowing all kinds of understanding.
Sixth, the power of knowing all kinds of states.
Seventh, the power of knowing all paths.
Eighth, the power of knowing from having unobstructed heavenly eyes.
Ninth, the power of knowing past lives flawlessly.
Tenth, the power of knowing [how to] forever eliminate habitual tendencies.
First is “the power of knowing right or wrong in all conditions”.I often say that when we speak to someone we must consider the person, time and place.We may want to share a specific teaching with this person.Is this the suitable place for doing that?Is this the suitable time?Discerning all this requires the power of knowing.So, we need “the power of knowing what is right or wrong in all conditions”.We need to know how to teach the principles of all things according to capabilities, matters, people and so on.This is a power of knowing.
Second, we should have “the power of knowing all karmic retributions in the Three Periods”.The Three Periods are not only about past lives.As every second passes, there is a new “past,” a new “present” and a new “future”.When we try to understand the Three Periods, they can extend as far as countless kalpas in the past or countless kalpas into the future. But we must believe that they are also in this present instant. In this instant, we carry with us the past [karmic] causes we have created and accumulated up to this moment. If we do not seize this moment [to do good], we may once again commit evil, say the wrong things, do bad things and so on. [Their effects] will be felt long into the future. The [causes of] transmigrating in the Six Realms are created by our speech and actions in this short, present moment. So, we should know that if, in our past or present, many things have not gone as we wished, that is probably because we created negative karmic connections in the past. Once we know and understand this, we can open our hearts and be understanding, and not take issue over the past. What was lost has already been lost, we should not remain attached to what was lost or what we cannot attain.
If we did not create blessings in the past, we may not attain anything in the present. If we did not benefit others in the past, we may attain very little or quickly lose what we gain. This is because of our past. If we can open up our minds, we will not have so many “losses” or “weak karmic connections” that we continue to keep in our hearts. Not being able to release these creates afflictions. When afflictions arise, our wisdom will become more deeply submerged. We must seize every moment to continue to grow our wisdom-life, so we must unceasingly eliminate afflictions. This is what we must seize the moment to do.
If we can really seize the moment, in the future we will have less [bad] karma and fewer afflictions. And further in the future, if we are more diligent now, we will have even greater wisdom. Thus, we must understand all karmic retributions of the Three Periods. If we seize every moment to benefit others, we will receive blessed retributions in the future. This is a definite truth.
Third is “the power of knowing all stages of meditation and liberation”. To understand meditation and liberation, we must begin with precepts, Samadhi and wisdom. We should know this by now. In the past I have told you about “the perfection of precepts, Samadhi, wisdom, liberation and liberated views and understanding”. Our daily living must not deviate from these practices. So, we must focus on upholding them. We must uphold precepts and follow the path, then our path will be great.
Our resolve must be firm for us to advance in learning the Dharma every day. Only by doing this will our wisdom be unlocked. Once that happens, we can become liberated and perfect our liberated understanding and views. “Carrying firewood and water are all meditation”. These are all skills to master. This is the Buddha’s third power of knowing.
Fourth is the “power of knowing the faculties of all beings and whether they will attain large or small fruits”. Look at our capabilities. In our living, we create things every day. What are we creating? We are creating karma. Some people create bad karma; some people create good karma. Those who create bad karma have accumulated negative causes, negative conditions. Those who create blessed karma have done good deeds, formed good connections and received good retributions. What we do depends on our capabilities. If we can take in the Dharma, we can put it into practice. By doing great deeds, we will certainly attain great blessings. By being more diligent, naturally we can attain great wisdom.
Fifth is “the power of knowing all kinds of understanding”. As we listen to the Dharma or interact with people and matters, we must be understanding. If we are not understanding, everything we deal with will become an affliction everything we deal with will become an affliction. So, we must be understanding, that is the only way we will be accommodating we will constantly form negative karmic connections with other people. The Buddha taught us to have “all kinds of understanding”. We need to be understanding of all worldly matters and principles. Only by being harmonious as we deal with matters and people can we be in harmony with principles. This is what we achieve by being understanding.
Sixth is “the power of knowing all kinds of states”. Sentient beings each live in their own worlds with their own ways of life. This is something I often say. I hope everyone can respect all living beings so we can experience the states they are in. when a bird chirps, I believe he is very happy. In this place with singing birds and fragrant flowers, the bird has his own way of life, his own state. So, if we mindfully experience this, we will cherish all beings in this world.
Seventh is “the power of knowing all paths”. Sentient beings are lost, so the roads they are on lead nowhere. The roads they have chosen are the wrong ones those who are lost are fearful and unsettled, so ignorance flourishes in their minds. We must have “the power of knowing all paths”. We must walk on the right road because we will end up wherever that road takes us. This is the law of karma in the Six Realms.
Eighth is “the power of knowing.” This is what our eye-root can see and understand. Ordinary people’s perspectives revolve around taking everything as their own. The perspective of a noble being is to serve the world. Whether we have a strong or weak mindset depends on our perspectives.So, we need “unobstructed heavenly eyes.” Heavenly eyes can see comprehensively and thus understand the karmic conditions of all beings. We must also try to do this.
Ninth is “the power of knowing past lives flawlessly.” This is the spiritual power of knowing past lives People say, “Eight or nine of ten things will not go according to our wishes.” We must understand how we wrote the script for our present life during our past lives and how the kind of karma we crated brought forth our current conditions.
So, if we can understand this, we have the power of knowing past lives. Everything that happens in this present life is definitely connected to the past. If we can thoroughly understand this, we can reduce the afflictions in our minds. With fewer afflictions, our power of knowing will grow. Instead of lamenting the past, we must earnestly live in the present.
Tenth is “the power of knowing [how to] forever eliminate habitual tendencies.”
Don’t I often talk to you about this? What do we cultivate in spiritual practice? [Elimination of] habitual tendencies. People’s minds differ as much as their faces. I often say, “people’s habits differ as must their faces.” People’s minds are ultimately the same, they are Buddha-minds. The Buddha’s mind is pure, so our intrinsic Tathagata-nature should be the same. But our habitual tendencies are different, just as our faces differ from person to person. Thus, we must eliminate our habitual tendencies and return to our pure intrinsic Tathagata-nature.The Buddha had the power to eliminate tendencies, so He taught sentient beings to do the same thing.
The power of knowing [how to] forever eliminate habitual tendencies:
This is having the wisdom and power to forever eliminate all remnants of delusions so they will never arise again.
We must “eliminate all remnants of delusions” to eliminate all illusory thinking along with the delusion of ignorance, one by one. Only by eliminating habitual tendencies can we eliminate ignorance.Then we will know the origin of true wisdom. This is most important as we learn Buddha’s Way.
Dear Bodhisattvas, to learn the Buddha’s Way, we must clearly understand how, in our daily living, our minds and consciousnesses cling to conditions, At the beginning of each day, we must be aware as we connect with sound, form, smell, taste and touch and so on.We experience all this starting in the morning.
So at the beginning of each day, we must think of methods to allow us to grasp this. To what extent do we need this power over [our consciousness]? I believe that if we all listen to, and immerse ourselves in the Buddha-Dharma, then in our daily living, we will clearly know the direction that we need to go in. We recognize our course very clearly. We must also eliminate our habitual tendencies in order to eliminate our ignorance. So, everyone please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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