20141218《靜思妙蓮華》信根守小，失佛知見(第460集)
（法華經•譬喻品第三）
⊙「心佛眾生性本平等，施妙權巧實法分別，只因信根守小未展。」
⊙所以者何？我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」《法華經 譬喻品第三》
「世尊！我常獨處山林樹下，若坐若行，每作是念：我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」《法華經 譬喻品第三》
⊙我等同入法性：自省思惟：同入法性，同聞佛法，並亦契入於無為之涅槃寂境，何猶滯於小乘？
⊙法性：諸法之性為真空，真空即妙有，妙有之性即真空，是即法性也。例如水變為波，猶不變水之性也。
⊙不解佛心法，猶以小乘法與以授教，疑自機小，不堪任大？
【證嚴上人開示】
「心佛眾生性本平等，施妙權巧實法分別，只因信根守小未展。」
心佛眾生
性本平等
施妙權巧
實法分別
只因信根
守小未展
「心、佛、眾生三無差別」，在佛不增，在凡不減。這個清淨真如本性，佛陀沒有比我們更多，我們凡夫不比佛更少，這個清淨的覺性都是平等。只是佛陀是用心，那念心無始以來，立弘願、發大心，那念心永遠不變，如如不動。凡夫心卻是這樣起起落落，有時發心，有時退失道心，進進退退，都是在凡夫地原地踏步，所以永遠都是沒進步。
佛陀為了眾生，那念堅持的心，時時現在人間，待因緣、時機，是現什麼相就來啟發眾生的心，就是不要捨離眾生。但是眾生根機、習氣就是難改，所以佛陀不得不施妙權巧。用真實的法，但是他要隨眾生機，所以不得不分別，大乘、中乘、小乘，其實大、中、小乘，就是一樣不離開真實法。
這只是我們凡夫眾生，就是信根都是守在小根器之中，都是為自己，無法展開了大心。我們學法，應該要擴大心胸。這我們若是自己沒有信心，以為自己的力量，把自己顧好就好了、顧自己的家庭就好、顧好自己的範圍就好，這就太自卑感！有了自卑感，力量就發不出來。
在佛陀的時代，印度一個小田莊的地方，有一個農家，他的牛棚生了一隻小牛，只有獨角而已，但是這主人覺得，這隻牛非常稀奇，不嫌棄這隻牛，反而疼惜牠，特別飼養牠，每天為牠洗澡，每天就這樣輕聲柔語，與這隻牛說話，照顧得無微不至。所以這隻牛常常聽人的話，所以牛也會與他簡單對答，知道主人的意思，因為主人將牠照顧得很好，這隻牛心存感恩。
就在這期間，有其也的村莊，就是一位養牛人，他也有一隻牛，力氣很大。這個主人對他這隻牛很有信心，他想將這隻牛這麼大的力氣，來展示給大家知道，有一天，他就越過村莊來，就是這樣一直大聲喊說：「我有一隻牛，力氣很大，能連拖著一百輛的車。如果有人願意有牛和我的牛比賽，若是我的牛輸了，我能夠賠一千兩金。」
這隻獨角牛就覺得：「若是這樣，我應該替我的主人，贏得這筆錢，來回報我的主人。」所以牠就向牠的主人說：「其實我也有力氣，你要對我有信心，你去告訴他，我來和牠比，來和牠比賽。」這位主人對他自己的這隻牛也是有信心，就這樣二人賭注。
那一天，時日到了，兩村的人全都聚過來，在那個地方。但是，獨角牛的主人，開始就向大家說：「我這隻牛天生下來，就是一支角而已。」這隻牛，獨角牛，牠聽到這第一句話，牠就這樣失去了信心，一點都沒有鬥志。本來牠自己覺得，生下來只有一支角，和其他的都不一樣，是因為主人很疼牠，所以牠沒有感覺。但是現在和別的牛比起來，自卑感。
比賽的時間開始，對方那隻牛很勇、力很強壯，真的一口氣，連接著一百輛車，牠這樣拖著就動了，能走。但是獨角牛開始信心都失去，鬥志全無，拖車，半步都動不了，所以他的主人賠了一千兩金。
回家之後，主人實在是心很不歡喜，這隻牛就向主人說：「主人，抱歉啊！我本來感覺我有信心，因為你的一句話，讓我生起了自卑的感覺，所以我的自卑感一生，我一點鬥志都沒有。」這位主人就說：「你平時的力也很大。」牠說：「是啊！所以我有信心，不然現在主人，你能夠再去和他約，我會用我的力量，替你贏回這些錢，不會讓你損失。不過，希望你上場的時候，多說幾句讚歎我的話，加重我的力量。」
主人信心再起了，又再次去向對方約說：「這次我們的輸贏，雙倍的輸嬴。過去你用一千(兩)，我現在用二千(兩)。」這個比賽再次在原地點，兩個村莊的人，全都又圍過來。開始，獨角牛的主人，就將他這隻牛的優點種種，又再重新說一次。所以這隻獨角牛，心理已經有準備了，牠這樣一開始起步，速度就比對方那隻牛更快，這樣替主人贏回二千兩金。
用這個故事，我們就能夠來體會，我們其實人人都有潛力在，有了信心就有力量。「心、佛、眾生三無差別」，我們若自己時時自我警惕、自我勉勵。我們與佛，與悉達多太子有平等的本性在，悉達多太子能夠成佛，為什麼我們不能呢？所以我們人人要對自己有信心。
我門前面的(經)文，也是這樣，舍利弗他聽，過去小乘法，後來聽到佛陀講大乘法，開權顯實了，他的信心也開始提起，聽到大乘法，在靈山會上，很歡喜，「得未曾有」。所以他「瞻仰尊顏」，用歡喜合掌、虔誠的心，向佛陀表達那分所聽的法，那分信心大開，所以歡喜得未曾有。
昨天我們也說過了，「所以者何？」為什麼能夠得到這麼歡喜的心呢？他說：「我昔從佛聞如是法」，就是過去佛陀所說的法，他是三根普被，大、中、小乘的法，隨眾生的根機所說的法。
所以者何
我昔從佛聞如是法
見諸菩薩受記作佛
而我等不預斯事
甚自感傷
失於如來無量知見
《法華經 譬喻品第三》
大根機的人接受，發菩薩心，得佛授記。但是我們呢？隨佛修行，好像授記沒有我們的分，「而我等不預斯事」，所以我們覺得很感傷，有一點自卑感。我們是不是，如來的知見，我們沒分呢？這是過去的心情。舍利弗重述他的心情。
世尊，再在再接下來這段(經)文就說，「世尊！我常獨處山林樹下，若坐若行，每作是念：我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也」。
世尊
我常獨處
山林樹下
若坐若行
每作是念
《法華經 譬喻品第三》
舍利弗很恭敬合掌，表達他的歡喜，再加上解釋了過去的心情，說：「我們常常還是獨處山林。」都是在清淨的地方，「若坐若行，每作是念」，不論是靜靜坐著，或者是起來經行，就像我們現在繞佛、繞法，同樣也是在念佛，同樣也是在念法，我們也是很精進，我們也沒有懈怠。但是常常這樣在想，想什麼事情呢？「我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」
我等同入法性
云何如來
以小乘法
而見濟度
是我等咎
非世尊也
《法華經 譬喻品第三》
佛陀為什麼對我們有這種，用小乘的教法，對其他用大乘法這樣在施教？過去實在是無法了解，所以我現在瞭解了，所以下面這段(經)文：「我等同入法性」，這是想，大家都是一樣，就在那裡，都是(受)佛陀這樣的教法，其實現在能夠了解，佛陀並沒有偏心，自己要自省，自己要反省自己。
我等同入法性：
自省思惟
同入法性
同聞佛法
並亦契入於
無為之涅槃寂境
何猶滯於小乘
自己反省起來，不必埋怨，其實佛說的法都是平等，自己要反省。因為「同入法性」，「同入」，大家都有平等的法性，與佛同等清淨的佛性，與佛同等的法性智慧，大家都有，這也是佛陀常常對大家說的話。但是，佛陀為何獨為這些發心，發大心的人授記，我們卻還沒有？我們也很精進呢！
我們要知道法性，大家都了解同等的法性，這個法性也就是，諸法性，全都是真空妙有。
法性
諸法之性為真空
真空即妙有
妙有之性即真空
是即法性也
例如水變為波
猶不變水之性也
也是常常告訴大家，「真空妙有」，「真空妙有」就是法性。「真空」真空就是叫做妙有，「妙有」的性就是真空，這是法性。就像水，水就是波，其實波也就是水。你將動起來，它就變成波，這個波的形，其實是水的性。所以波與泡，本來就沒有，它有的是水的性。水的性到底是有或沒有呢？其實，水也要有四大會合，分開也沒有水。
你說河，河有河水；說溪，溪有溪水。但是我們現在去看河，河，河床乾了，沒水，溪也沒水，因緣失掉了水性會合的時候，所以現代的變動，這叫做無常。這個道理，我們若能透徹，真空妙有，妙有真空，法性就是這樣。
我們若能透徹，聽法時同樣是水，牛、羊、狗、貓全都需要水分，牛在喝水，羊、狗、貓所喝的水，都不相同的量，因為牠飲水的量也不同。所以力，力量也不同。佛陀說法給大家聽，說相同的法，就是根機不同，牛喝牛的水量的水，貓喝貓的水量的水。所以那個量不同，菩薩和聲聞、羅漢，同時在那個地方聽經，同一場的講經，有的人發菩薩心，他能夠身體力行，入人群中去度化眾生；但是聲聞、緣覺在樹林之中，也是在精進，為自己在那裡打坐、經行。
現在舍利弗瞭解了，所以他將這個心情表達出來，所以「菩薩受記」，我們就是要自己反省，「云何如來以小乘法而見濟度？是我等咎，非世尊(也)。」是我們自己要檢討，同樣聽法，為何我們無法得到，佛為我們授記呢？自己要反省。因為我們那個時候，在佛還未講《法華經》之前的，那個時候，不解佛的心法，還不了解，沒有很體會佛說的法的用心，我們還是在停滯小乘法，去受這個教育。
不解佛心法
猶以小乘法
與以授教
不堪任大
所以同樣，不論佛陀怎麼說，我們就是停滯在小乘法，這樣來接受佛陀的教法，「疑自機小」，都是自己懷疑，自己有此自卑感，懷疑，不堪大任。都覺得菩薩要度眾生，就要恆有大志，自己內心要發很大的願，入人群中去，這樣才有辦法度眾生，要有大因、大緣，才能夠得這種的大果報。自己就是很自卑，覺得力量不夠，所以無法接受，佛陀委託給我們的大任。
所以，對自己的根機有懷疑，所以，不是佛的過錯，過去自己就是沒有發大心。所以不必感傷，我現在瞭解了，只要我自己發起大心，願意行菩薩道，有一天佛也會為我們授記。
所以說，相識滿天下，知心又是有幾人呢？真正佛陀那個時代，同樣同時說法，要讓大家瞭解，大根、中根、小根，是同一種的法，因為施妙權巧。這個妙法佛陀同時說出來，偏偏我們的根機就是那麼小，所以無法佛陀一點，我們就通，還是要從頭說起，所以佛陀，才要用四十多年的時間，其實人人，大根機的人，佛陀一說，他們就能瞭解發大心。
總而言之，我們的根機，我們應該要發展出來。就像那隻獨角牛，同樣牠有力量，但是沒自信，因為有自卑感在。其實牛的力是一樣，豈有在於那支角的問題呢？力量是一樣，喝水，也是一樣給牠喝水，所飼養的都一樣，但是就是失去了信心，那個力就沒了。同樣的道理，希望大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Limited Faith Restricts Our Understanding (信根守小 失佛知見)
Date: December.18. 2014
“The mind, Buddha and sentient beings are the same in their nature. [The Buddha] taught wondrous provisional means and the True Dharma at different levels because people’s Roots of Faith were still limited and had not extended outwards”
“The mind, the Buddha and sentient beings are no different [in their nature],” which is no greater in Buddhas and no less in ordinary people. In terms of the pure nature of True Suchness, the Buddha does not have more of it, and we ordinary people do not have less. We are all equal in our pure, enlightened nature. It is just that the Buddha has been mindful; since Beginningless Time, He has made great vows, formed great aspirations. His resolve has never changed; it is unwavering. The minds of ordinary people are always in flux. Sometimes we are inspired, and sometimes our spiritual aspirations weaken. We keep going forward and backward, always in the state of unenlightened beings, just walking in place. Thus we never make progress. In working for the sake of sentient beings, the Buddha has sustained His resolve. He constantly manifests in this world, waiting for causes, conditions and timing to be right. However He manifested, He would inspire people. He never gave up on sentient beings. However, because of their capabilities it was hard for them to change their habitual tendencies. Therefore, He had to first give wondrous provisional teachings. He taught True Dharma, but to adapt it according to their capabilities, He had to teach the Great, Middle and Small Vehicles. Actually, the Three Vehicles are still True Dharma. It is just that we ordinary people may have a Root of Faith that limits our capabilities. Then we do everything for ourselves but cannot open up our hearts.
When we learn the Buddha’s Way, we must open up and expand our hearts. If we do not have faith, we assume we only have enough strength to take care of ourselves, to take of our families or our immediate surroundings. We are underestimating ourselves. If we feel inferior, we cannot exert our strength.
During the era of the Buddha, there was a small farming village in India. A calf was born in a farmer’s bullpen who only had one horn. The owner felt that a bull like this was very precious. Rather than reject him, he cherished him and gave him special treatment. Every day, he washed him and talked to him softly and gently. He cared for him so meticulously that this bull could understand human speech.
The bull could also give simple responses. He knew the meaning of the owners’ words. Because the owner took very good care of him, he was very grateful.
During this time, at another village, there was another person who raised bulls. He owned a bull who was very strong. This owner had so much faith in his bull that he wanted to show off his strength to everyone.
One day, he came over to the first farmer’s village, and kept yelling loudly, “I have a bull with awesome strength. He can pull 100 carts. If there is anyone who is willing to have his bull compete with my bull, and my bull loses, then I will pay him 1000 taels.” This one-horned bull thought, “If this is the bet, then I should win this money to repay my owner.”
So, he went to tell his owner, “I also have great strength, so if you have faith in me, tell him that I will compete with his bull.”This owner had faith in his bull, so, the two made a bet.
When the day came, everyone in both villages showed up at the place.But, the one-horned bull’s owner, before starting, first told everyone, “My bull was born with only one horn”.When the one-horned bull heard these words, he lost his confidence and fighting spirit he lost his confidence and fighting spirit.He had always known that because he was born with only one horn, he was different from other bulls.But because his owner cared for him deeply, he was never self-conscious about it.
But now that he was being compared to another, he felt inferior.
When the competition began, this other bull sowed that he was truly strong.He really pulled a hundred carts at once.But the one-horned bull had lost his confidence.He had no fighting spirit.He could not even move the carts at all.Therefore, his owner lost 1000 taels.
When they got home, is owner was very unhappy.
The bull told his owner, “I am sorry, master. I originally had great self-confidence, but after hearing what you said, I felt inferior. Once I began to feel inferior, I lost all my fighting spirit.”The owner replied, “But you unusually have a lot of strength.”He said, “Yes, that is because I had confidence. Why don’t you arrange another contest with him? I will use my strength to win back all your money so you will not be at a loss. But before we begin, please say a few praises to give me more strength.”
The owner still had faith in his bull, so he scheduled another contest.“This time, we will double the bet. Last time you bet me 1000 taels. This time I will bet you 2000 taels.”This contest took place at the same spot.Everyone from the two villages gathered again.
Before starting, the owner of the one-horned bull listed all of his bull’s good qualities for him to hear.So, the one-horned bull was mentally prepared this time.From his first step, he moved faster than his opponent.Thus he won the 2000 taels for his owner.
From this story, we can realize that everyone has great potential.
With faith comes strength.“The mid, the Buddha and sentient beings are no different [I nature].”We just need to be constantly vigilant and encourage ourselves.We have the same intrinsic nature as the Buddha, as Prince Siddhartha.If Prince Siddhartha could attain Buddhahood then why can’t we?So, we must all have faith in perceives.
The previous sutra passage also mentions this.Sariputra first heard the Small Vehicle Dharma.Then when he heard the Buddha expound the Great Vehicle Dharma, which opened up the provisional to reveal the true, his faith was also bolstered.When he heard the Great Vehicle Dharma at the Vulture Peak Assembly, he was happy to “attain what he never had before.”
So, he “gazed up reverently upon the Buddha’s countenance” and happily put his palms together to express his reverence, to show the Buddha that the Dharma he heard had inspired such great faith in him.He was happy to attain what he never had before.
Yesterday we also discussed the line, “Why is this so?”Why had he become so joyful?He said, “In the past, I heard this Dharma from the Buddha.”The Dharma that the Buddha taught in the past was spoken to all three capabilities.Those were the Great, Middle and Small Vehicles.These teachings were given according to sentient beings’ capabilities.
Why is this so?In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood.But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.
Those with great capabilities accepted [the Dharma], formed Bodhisattva-aspirations and the Buddha predicted that they would attain Buddhahood.But what about other people?They followed the Buddha in spiritual practice, yet received no prediction of Buddhahood
“But I and the others felt that we were not included”. So, they felt very upset. This made them feel inferior. Would the Tathagata’s understanding and views not be shared with them? This was how they felt; this was how Sariputra described this feelings. The next sutra passage starts with,
“World-Honored One, I have always lived alone. In mountain forests under the trees. Whether sitting or walking in meditation, I constantly had this thought.”
Sariputra respectfully put his palms together to express his joy and explain how he had felt in the past. He said, “We constantly lived alone in mountain forests. They lived in very pure places. Whether sitting or walking in meditation, I constantly had this thought. They may have sat in stillness or walked I meditation, just as we do when we circumambulate the Buddha. They also chanted the name of the Buddha; they also were being mindful of the Dharma. They also practiced diligently and did not become lax. But he constantly thought about this. What was he thinking exactly?
“We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s”.
Why had the Buddha taught them with the Small Vehicle Dharma and taught others the Great vehicle Dharma? In the past, they were not able to understand. But now, they were finally able. So, this sutra passage began with, “We all likewise realized the nature of things”. They thought about how they were all the same, that they had all received the same teachings from the Buddha. Now they finally realized that the Buddha was not biased; they needed to reflect on themselves.
“We all likewise realized the nature of things: He reflected on himself and contemplated how those who had also realized the nature of things and who had also listened to the Buddha-Dharma had been able to enter the state of unconditioned Nirvana while he remained at the state of the Small Vehicle.”
After reflecting on himself, he realized he could not complain because the Buddha actually taught everyone the same Dharma. He had to reflect on himself, since “we all likewise realized the nature of things”. This means that everyone [received] the same Dharma and had the same pure nature as the Buddha, and the same wisdom as the Buddha. They all did. This is what the Budddha had always told everyone. So, why did the Buddha only bestow predictions of Buddhahood upon the people who had formed great aspirations, and not the others? Those people were very diligent, too. Everyone can understand the nature of things. Everyone can understand the nature of things. The nature of all things is true emptiness and wondrous existence.
“The nature of things: The nature of all things is truly empty. In true emptiness there is wondrous existence. In wondrous existence there is true emptiness. This is the nature of things. This is similar to how water can become a wave, yet that does not change the nature of water.”
I constantly tell everyone about “true emptiness and wondrous existence”. This is the nature of things. In true emptiness there is wondrous existence. The nature of wondrous existence is true emptiness. This is the nature of things.
Take water, for example. There are ripples on the water. Actually, the ripples are still water. When we stir up the water, there will be ripples. Ripples actually have the same nature as water. So ripples and bubbles do not originally exist; they have the same nature as water. Does the nature of water exist or not? Actually, water also needs the union of the four elements to exist. When the four elements are dispersed, there is no water.
Think about a river. It contains river water. A creek contains creek water. But if we look at the river later, the riverbed may be dry and there may be no water in the creek either. The causes and conditions for the formation of water have been lost. These kinds of changes in the modern world are due to impermanence. This principle helps us to thoroughly understand true emptiness in wondrous existence and wondrous existence in true emptiness. This is the nature of things.
If we can thoroughly understand it, the Dharma we hear is like water. Bulls, sheep, dogs and cats all need water. Bulls drink water, and sheep, dogs and cat all drink different amounts of water. As they need different amounts of water, they have different amounts of strength.
The Buddha gave the same teaching to everyone, but they all had different capacities. Bulls drink the right amount of water for bulls and cats drink the right amount of water for cats. They each drink different amounts of water. Bodhisattvas, Hearers and Arhats gather at the same place to listen to teachings. During the same session of teachings, some people will form Bodhisattva-aspirations, put the Dharma into practice and go among people to transform them. Yet Hearers and Solitary Realizers also diligently practiced in the forests. For their own sakes, Sariputra now understood this, so he expressed his feelings. So, when “Bodhisattvas receive predictions, everyone needs to reflect on themselves.
“So why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours, not the World-Honored One’s.”
They had to examine themselves. They heard the same Dharma, so why was it that they could not attain predictions of Buddhahood from the Buddha? He had to reflect on himself. Before that time, before the Buddha taught the Lotus Sutra, they did not understand the workings of the Buddha’s mind. They did not understand how mindful the Buddha was in teaching the Dharma, so they still remained in the state of the Small Vehicle while receiving the teachings.
They did not understand the workings of the Buddha’s mind, so they thought He only taught them the Small Vehicle Dharma. They doubted themselves and thought they had limited abilities and were incapable of taking on great responsibilities.
So, no matter what the Buddha said, they still remained in the state to examine. They heard the reflect on the Small Vehicle while receiving the Buddha’s teaching. They “doubted themselves and thought they and limited abilities.” They felt a sense of inferiority and suspected they were “incapable of taking on great responsibilities.” They felt that for Bodhisattvas to transform sentient beings, they must sustain great resolve. They must make great aspirations to go among the people. This is the only way to transform sentient beings. They must have great causes and great conditions to attain such great karmic retributions. Because they felt inferior, they felt they lacked the strength, so they could not accept the great responsibilities entrusted to them by the Buddha so they doubted their own capabilities. This was not the Buddha’s fault. This was because they had not formed great aspirations in the past.
So, there was no need to be sad. Because they now understood that as long as they formed great aspirations and walked the Bodhisattva-path willingly, someday the Buddha would also bestow predictions of Buddhahood on them.
So, the Buddha was well-known throughout the world. But how many people truly understood Him? During His lifetime, He gave the same teachings at the same time to help everyone understand. People of great, average or limited capabilities were all given the same teachings. These were wondrous provisional teachings. He gave the same wondrous Dharma to everyone. Yet our capabilities are so limited that there was no way we could understand it instantly, so He still had to start from the Beginning. That is why He spent 40-plus years expounding these teachings.
Actually, we are all people with great capabilities who can instantly understand and form great aspirations.
In summary, we must fully exercise our capabilities. We are like that one-horned bull. He had the strength, but lacked faith in himself, because he felt inferior. In fact, both bulls had the same strength. How could a missing horn be his problem? They had the same strength. They drank the same amount of water. They ate the same feed. However, when he lost confidence, his strength disappeared. The same principle applies to us, so I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「心佛眾生性本平等，施妙權巧實法分別，只因信根守小未展。」
⊙所以者何？我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」《法華經 譬喻品第三》
「世尊！我常獨處山林樹下，若坐若行，每作是念：我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」《法華經 譬喻品第三》
⊙我等同入法性：自省思惟：同入法性，同聞佛法，並亦契入於無為之涅槃寂境，何猶滯於小乘？
⊙法性：諸法之性為真空，真空即妙有，妙有之性即真空，是即法性也。例如水變為波，猶不變水之性也。
⊙不解佛心法，猶以小乘法與以授教，疑自機小，不堪任大？
【證嚴上人開示】
「心佛眾生性本平等，施妙權巧實法分別，只因信根守小未展。」
心佛眾生
性本平等
施妙權巧
實法分別
只因信根
守小未展
「心、佛、眾生三無差別」，在佛不增，在凡不減。這個清淨真如本性，佛陀沒有比我們更多，我們凡夫不比佛更少，這個清淨的覺性都是平等。只是佛陀是用心，那念心無始以來，立弘願、發大心，那念心永遠不變，如如不動。凡夫心卻是這樣起起落落，有時發心，有時退失道心，進進退退，都是在凡夫地原地踏步，所以永遠都是沒進步。
佛陀為了眾生，那念堅持的心，時時現在人間，待因緣、時機，是現什麼相就來啟發眾生的心，就是不要捨離眾生。但是眾生根機、習氣就是難改，所以佛陀不得不施妙權巧。用真實的法，但是他要隨眾生機，所以不得不分別，大乘、中乘、小乘，其實大、中、小乘，就是一樣不離開真實法。
這只是我們凡夫眾生，就是信根都是守在小根器之中，都是為自己，無法展開了大心。我們學法，應該要擴大心胸。這我們若是自己沒有信心，以為自己的力量，把自己顧好就好了、顧自己的家庭就好、顧好自己的範圍就好，這就太自卑感！有了自卑感，力量就發不出來。
在佛陀的時代，印度一個小田莊的地方，有一個農家，他的牛棚生了一隻小牛，只有獨角而已，但是這主人覺得，這隻牛非常稀奇，不嫌棄這隻牛，反而疼惜牠，特別飼養牠，每天為牠洗澡，每天就這樣輕聲柔語，與這隻牛說話，照顧得無微不至。所以這隻牛常常聽人的話，所以牛也會與他簡單對答，知道主人的意思，因為主人將牠照顧得很好，這隻牛心存感恩。
就在這期間，有其也的村莊，就是一位養牛人，他也有一隻牛，力氣很大。這個主人對他這隻牛很有信心，他想將這隻牛這麼大的力氣，來展示給大家知道，有一天，他就越過村莊來，就是這樣一直大聲喊說：「我有一隻牛，力氣很大，能連拖著一百輛的車。如果有人願意有牛和我的牛比賽，若是我的牛輸了，我能夠賠一千兩金。」
這隻獨角牛就覺得：「若是這樣，我應該替我的主人，贏得這筆錢，來回報我的主人。」所以牠就向牠的主人說：「其實我也有力氣，你要對我有信心，你去告訴他，我來和牠比，來和牠比賽。」這位主人對他自己的這隻牛也是有信心，就這樣二人賭注。
那一天，時日到了，兩村的人全都聚過來，在那個地方。但是，獨角牛的主人，開始就向大家說：「我這隻牛天生下來，就是一支角而已。」這隻牛，獨角牛，牠聽到這第一句話，牠就這樣失去了信心，一點都沒有鬥志。本來牠自己覺得，生下來只有一支角，和其他的都不一樣，是因為主人很疼牠，所以牠沒有感覺。但是現在和別的牛比起來，自卑感。
比賽的時間開始，對方那隻牛很勇、力很強壯，真的一口氣，連接著一百輛車，牠這樣拖著就動了，能走。但是獨角牛開始信心都失去，鬥志全無，拖車，半步都動不了，所以他的主人賠了一千兩金。
回家之後，主人實在是心很不歡喜，這隻牛就向主人說：「主人，抱歉啊！我本來感覺我有信心，因為你的一句話，讓我生起了自卑的感覺，所以我的自卑感一生，我一點鬥志都沒有。」這位主人就說：「你平時的力也很大。」牠說：「是啊！所以我有信心，不然現在主人，你能夠再去和他約，我會用我的力量，替你贏回這些錢，不會讓你損失。不過，希望你上場的時候，多說幾句讚歎我的話，加重我的力量。」
主人信心再起了，又再次去向對方約說：「這次我們的輸贏，雙倍的輸嬴。過去你用一千(兩)，我現在用二千(兩)。」這個比賽再次在原地點，兩個村莊的人，全都又圍過來。開始，獨角牛的主人，就將他這隻牛的優點種種，又再重新說一次。所以這隻獨角牛，心理已經有準備了，牠這樣一開始起步，速度就比對方那隻牛更快，這樣替主人贏回二千兩金。
用這個故事，我們就能夠來體會，我們其實人人都有潛力在，有了信心就有力量。「心、佛、眾生三無差別」，我們若自己時時自我警惕、自我勉勵。我們與佛，與悉達多太子有平等的本性在，悉達多太子能夠成佛，為什麼我們不能呢？所以我們人人要對自己有信心。
我門前面的(經)文，也是這樣，舍利弗他聽，過去小乘法，後來聽到佛陀講大乘法，開權顯實了，他的信心也開始提起，聽到大乘法，在靈山會上，很歡喜，「得未曾有」。所以他「瞻仰尊顏」，用歡喜合掌、虔誠的心，向佛陀表達那分所聽的法，那分信心大開，所以歡喜得未曾有。
昨天我們也說過了，「所以者何？」為什麼能夠得到這麼歡喜的心呢？他說：「我昔從佛聞如是法」，就是過去佛陀所說的法，他是三根普被，大、中、小乘的法，隨眾生的根機所說的法。
所以者何
我昔從佛聞如是法
見諸菩薩受記作佛
而我等不預斯事
甚自感傷
失於如來無量知見
《法華經 譬喻品第三》
大根機的人接受，發菩薩心，得佛授記。但是我們呢？隨佛修行，好像授記沒有我們的分，「而我等不預斯事」，所以我們覺得很感傷，有一點自卑感。我們是不是，如來的知見，我們沒分呢？這是過去的心情。舍利弗重述他的心情。
世尊，再在再接下來這段(經)文就說，「世尊！我常獨處山林樹下，若坐若行，每作是念：我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也」。
世尊
我常獨處
山林樹下
若坐若行
每作是念
《法華經 譬喻品第三》
舍利弗很恭敬合掌，表達他的歡喜，再加上解釋了過去的心情，說：「我們常常還是獨處山林。」都是在清淨的地方，「若坐若行，每作是念」，不論是靜靜坐著，或者是起來經行，就像我們現在繞佛、繞法，同樣也是在念佛，同樣也是在念法，我們也是很精進，我們也沒有懈怠。但是常常這樣在想，想什麼事情呢？「我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。」
我等同入法性
云何如來
以小乘法
而見濟度
是我等咎
非世尊也
《法華經 譬喻品第三》
佛陀為什麼對我們有這種，用小乘的教法，對其他用大乘法這樣在施教？過去實在是無法了解，所以我現在瞭解了，所以下面這段(經)文：「我等同入法性」，這是想，大家都是一樣，就在那裡，都是(受)佛陀這樣的教法，其實現在能夠了解，佛陀並沒有偏心，自己要自省，自己要反省自己。
我等同入法性：
自省思惟
同入法性
同聞佛法
並亦契入於
無為之涅槃寂境
何猶滯於小乘
自己反省起來，不必埋怨，其實佛說的法都是平等，自己要反省。因為「同入法性」，「同入」，大家都有平等的法性，與佛同等清淨的佛性，與佛同等的法性智慧，大家都有，這也是佛陀常常對大家說的話。但是，佛陀為何獨為這些發心，發大心的人授記，我們卻還沒有？我們也很精進呢！
我們要知道法性，大家都了解同等的法性，這個法性也就是，諸法性，全都是真空妙有。
法性
諸法之性為真空
真空即妙有
妙有之性即真空
是即法性也
例如水變為波
猶不變水之性也
也是常常告訴大家，「真空妙有」，「真空妙有」就是法性。「真空」真空就是叫做妙有，「妙有」的性就是真空，這是法性。就像水，水就是波，其實波也就是水。你將動起來，它就變成波，這個波的形，其實是水的性。所以波與泡，本來就沒有，它有的是水的性。水的性到底是有或沒有呢？其實，水也要有四大會合，分開也沒有水。
你說河，河有河水；說溪，溪有溪水。但是我們現在去看河，河，河床乾了，沒水，溪也沒水，因緣失掉了水性會合的時候，所以現代的變動，這叫做無常。這個道理，我們若能透徹，真空妙有，妙有真空，法性就是這樣。
我們若能透徹，聽法時同樣是水，牛、羊、狗、貓全都需要水分，牛在喝水，羊、狗、貓所喝的水，都不相同的量，因為牠飲水的量也不同。所以力，力量也不同。佛陀說法給大家聽，說相同的法，就是根機不同，牛喝牛的水量的水，貓喝貓的水量的水。所以那個量不同，菩薩和聲聞、羅漢，同時在那個地方聽經，同一場的講經，有的人發菩薩心，他能夠身體力行，入人群中去度化眾生；但是聲聞、緣覺在樹林之中，也是在精進，為自己在那裡打坐、經行。
現在舍利弗瞭解了，所以他將這個心情表達出來，所以「菩薩受記」，我們就是要自己反省，「云何如來以小乘法而見濟度？是我等咎，非世尊(也)。」是我們自己要檢討，同樣聽法，為何我們無法得到，佛為我們授記呢？自己要反省。因為我們那個時候，在佛還未講《法華經》之前的，那個時候，不解佛的心法，還不了解，沒有很體會佛說的法的用心，我們還是在停滯小乘法，去受這個教育。
不解佛心法
猶以小乘法
與以授教
不堪任大
所以同樣，不論佛陀怎麼說，我們就是停滯在小乘法，這樣來接受佛陀的教法，「疑自機小」，都是自己懷疑，自己有此自卑感，懷疑，不堪大任。都覺得菩薩要度眾生，就要恆有大志，自己內心要發很大的願，入人群中去，這樣才有辦法度眾生，要有大因、大緣，才能夠得這種的大果報。自己就是很自卑，覺得力量不夠，所以無法接受，佛陀委託給我們的大任。
所以，對自己的根機有懷疑，所以，不是佛的過錯，過去自己就是沒有發大心。所以不必感傷，我現在瞭解了，只要我自己發起大心，願意行菩薩道，有一天佛也會為我們授記。
所以說，相識滿天下，知心又是有幾人呢？真正佛陀那個時代，同樣同時說法，要讓大家瞭解，大根、中根、小根，是同一種的法，因為施妙權巧。這個妙法佛陀同時說出來，偏偏我們的根機就是那麼小，所以無法佛陀一點，我們就通，還是要從頭說起，所以佛陀，才要用四十多年的時間，其實人人，大根機的人，佛陀一說，他們就能瞭解發大心。
總而言之，我們的根機，我們應該要發展出來。就像那隻獨角牛，同樣牠有力量，但是沒自信，因為有自卑感在。其實牛的力是一樣，豈有在於那支角的問題呢？力量是一樣，喝水，也是一樣給牠喝水，所飼養的都一樣，但是就是失去了信心，那個力就沒了。同樣的道理，希望大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Limited Faith Restricts Our Understanding (信根守小 失佛知見)
Date: December.18. 2014
“The mind, Buddha and sentient beings are the same in their nature. [The Buddha] taught wondrous provisional means and the True Dharma at different levels because people’s Roots of Faith were still limited and had not extended outwards”
“The mind, the Buddha and sentient beings are no different [in their nature],” which is no greater in Buddhas and no less in ordinary people. In terms of the pure nature of True Suchness, the Buddha does not have more of it, and we ordinary people do not have less. We are all equal in our pure, enlightened nature. It is just that the Buddha has been mindful; since Beginningless Time, He has made great vows, formed great aspirations. His resolve has never changed; it is unwavering. The minds of ordinary people are always in flux. Sometimes we are inspired, and sometimes our spiritual aspirations weaken. We keep going forward and backward, always in the state of unenlightened beings, just walking in place. Thus we never make progress. In working for the sake of sentient beings, the Buddha has sustained His resolve. He constantly manifests in this world, waiting for causes, conditions and timing to be right. However He manifested, He would inspire people. He never gave up on sentient beings. However, because of their capabilities it was hard for them to change their habitual tendencies. Therefore, He had to first give wondrous provisional teachings. He taught True Dharma, but to adapt it according to their capabilities, He had to teach the Great, Middle and Small Vehicles. Actually, the Three Vehicles are still True Dharma. It is just that we ordinary people may have a Root of Faith that limits our capabilities. Then we do everything for ourselves but cannot open up our hearts.
When we learn the Buddha’s Way, we must open up and expand our hearts. If we do not have faith, we assume we only have enough strength to take care of ourselves, to take of our families or our immediate surroundings. We are underestimating ourselves. If we feel inferior, we cannot exert our strength.
During the era of the Buddha, there was a small farming village in India. A calf was born in a farmer’s bullpen who only had one horn. The owner felt that a bull like this was very precious. Rather than reject him, he cherished him and gave him special treatment. Every day, he washed him and talked to him softly and gently. He cared for him so meticulously that this bull could understand human speech.
The bull could also give simple responses. He knew the meaning of the owners’ words. Because the owner took very good care of him, he was very grateful.
During this time, at another village, there was another person who raised bulls. He owned a bull who was very strong. This owner had so much faith in his bull that he wanted to show off his strength to everyone.
One day, he came over to the first farmer’s village, and kept yelling loudly, “I have a bull with awesome strength. He can pull 100 carts. If there is anyone who is willing to have his bull compete with my bull, and my bull loses, then I will pay him 1000 taels.” This one-horned bull thought, “If this is the bet, then I should win this money to repay my owner.”
So, he went to tell his owner, “I also have great strength, so if you have faith in me, tell him that I will compete with his bull.”This owner had faith in his bull, so, the two made a bet.
When the day came, everyone in both villages showed up at the place.But, the one-horned bull’s owner, before starting, first told everyone, “My bull was born with only one horn”.When the one-horned bull heard these words, he lost his confidence and fighting spirit he lost his confidence and fighting spirit.He had always known that because he was born with only one horn, he was different from other bulls.But because his owner cared for him deeply, he was never self-conscious about it.
But now that he was being compared to another, he felt inferior.
When the competition began, this other bull sowed that he was truly strong.He really pulled a hundred carts at once.But the one-horned bull had lost his confidence.He had no fighting spirit.He could not even move the carts at all.Therefore, his owner lost 1000 taels.
When they got home, is owner was very unhappy.
The bull told his owner, “I am sorry, master. I originally had great self-confidence, but after hearing what you said, I felt inferior. Once I began to feel inferior, I lost all my fighting spirit.”The owner replied, “But you unusually have a lot of strength.”He said, “Yes, that is because I had confidence. Why don’t you arrange another contest with him? I will use my strength to win back all your money so you will not be at a loss. But before we begin, please say a few praises to give me more strength.”
The owner still had faith in his bull, so he scheduled another contest.“This time, we will double the bet. Last time you bet me 1000 taels. This time I will bet you 2000 taels.”This contest took place at the same spot.Everyone from the two villages gathered again.
Before starting, the owner of the one-horned bull listed all of his bull’s good qualities for him to hear.So, the one-horned bull was mentally prepared this time.From his first step, he moved faster than his opponent.Thus he won the 2000 taels for his owner.
From this story, we can realize that everyone has great potential.
With faith comes strength.“The mid, the Buddha and sentient beings are no different [I nature].”We just need to be constantly vigilant and encourage ourselves.We have the same intrinsic nature as the Buddha, as Prince Siddhartha.If Prince Siddhartha could attain Buddhahood then why can’t we?So, we must all have faith in perceives.
The previous sutra passage also mentions this.Sariputra first heard the Small Vehicle Dharma.Then when he heard the Buddha expound the Great Vehicle Dharma, which opened up the provisional to reveal the true, his faith was also bolstered.When he heard the Great Vehicle Dharma at the Vulture Peak Assembly, he was happy to “attain what he never had before.”
So, he “gazed up reverently upon the Buddha’s countenance” and happily put his palms together to express his reverence, to show the Buddha that the Dharma he heard had inspired such great faith in him.He was happy to attain what he never had before.
Yesterday we also discussed the line, “Why is this so?”Why had he become so joyful?He said, “In the past, I heard this Dharma from the Buddha.”The Dharma that the Buddha taught in the past was spoken to all three capabilities.Those were the Great, Middle and Small Vehicles.These teachings were given according to sentient beings’ capabilities.
Why is this so?In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood.But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.
Those with great capabilities accepted [the Dharma], formed Bodhisattva-aspirations and the Buddha predicted that they would attain Buddhahood.But what about other people?They followed the Buddha in spiritual practice, yet received no prediction of Buddhahood
“But I and the others felt that we were not included”. So, they felt very upset. This made them feel inferior. Would the Tathagata’s understanding and views not be shared with them? This was how they felt; this was how Sariputra described this feelings. The next sutra passage starts with,
“World-Honored One, I have always lived alone. In mountain forests under the trees. Whether sitting or walking in meditation, I constantly had this thought.”
Sariputra respectfully put his palms together to express his joy and explain how he had felt in the past. He said, “We constantly lived alone in mountain forests. They lived in very pure places. Whether sitting or walking in meditation, I constantly had this thought. They may have sat in stillness or walked I meditation, just as we do when we circumambulate the Buddha. They also chanted the name of the Buddha; they also were being mindful of the Dharma. They also practiced diligently and did not become lax. But he constantly thought about this. What was he thinking exactly?
“We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s”.
Why had the Buddha taught them with the Small Vehicle Dharma and taught others the Great vehicle Dharma? In the past, they were not able to understand. But now, they were finally able. So, this sutra passage began with, “We all likewise realized the nature of things”. They thought about how they were all the same, that they had all received the same teachings from the Buddha. Now they finally realized that the Buddha was not biased; they needed to reflect on themselves.
“We all likewise realized the nature of things: He reflected on himself and contemplated how those who had also realized the nature of things and who had also listened to the Buddha-Dharma had been able to enter the state of unconditioned Nirvana while he remained at the state of the Small Vehicle.”
After reflecting on himself, he realized he could not complain because the Buddha actually taught everyone the same Dharma. He had to reflect on himself, since “we all likewise realized the nature of things”. This means that everyone [received] the same Dharma and had the same pure nature as the Buddha, and the same wisdom as the Buddha. They all did. This is what the Budddha had always told everyone. So, why did the Buddha only bestow predictions of Buddhahood upon the people who had formed great aspirations, and not the others? Those people were very diligent, too. Everyone can understand the nature of things. Everyone can understand the nature of things. The nature of all things is true emptiness and wondrous existence.
“The nature of things: The nature of all things is truly empty. In true emptiness there is wondrous existence. In wondrous existence there is true emptiness. This is the nature of things. This is similar to how water can become a wave, yet that does not change the nature of water.”
I constantly tell everyone about “true emptiness and wondrous existence”. This is the nature of things. In true emptiness there is wondrous existence. The nature of wondrous existence is true emptiness. This is the nature of things.
Take water, for example. There are ripples on the water. Actually, the ripples are still water. When we stir up the water, there will be ripples. Ripples actually have the same nature as water. So ripples and bubbles do not originally exist; they have the same nature as water. Does the nature of water exist or not? Actually, water also needs the union of the four elements to exist. When the four elements are dispersed, there is no water.
Think about a river. It contains river water. A creek contains creek water. But if we look at the river later, the riverbed may be dry and there may be no water in the creek either. The causes and conditions for the formation of water have been lost. These kinds of changes in the modern world are due to impermanence. This principle helps us to thoroughly understand true emptiness in wondrous existence and wondrous existence in true emptiness. This is the nature of things.
If we can thoroughly understand it, the Dharma we hear is like water. Bulls, sheep, dogs and cats all need water. Bulls drink water, and sheep, dogs and cat all drink different amounts of water. As they need different amounts of water, they have different amounts of strength.
The Buddha gave the same teaching to everyone, but they all had different capacities. Bulls drink the right amount of water for bulls and cats drink the right amount of water for cats. They each drink different amounts of water. Bodhisattvas, Hearers and Arhats gather at the same place to listen to teachings. During the same session of teachings, some people will form Bodhisattva-aspirations, put the Dharma into practice and go among people to transform them. Yet Hearers and Solitary Realizers also diligently practiced in the forests. For their own sakes, Sariputra now understood this, so he expressed his feelings. So, when “Bodhisattvas receive predictions, everyone needs to reflect on themselves.
“So why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours, not the World-Honored One’s.”
They had to examine themselves. They heard the same Dharma, so why was it that they could not attain predictions of Buddhahood from the Buddha? He had to reflect on himself. Before that time, before the Buddha taught the Lotus Sutra, they did not understand the workings of the Buddha’s mind. They did not understand how mindful the Buddha was in teaching the Dharma, so they still remained in the state of the Small Vehicle while receiving the teachings.
They did not understand the workings of the Buddha’s mind, so they thought He only taught them the Small Vehicle Dharma. They doubted themselves and thought they had limited abilities and were incapable of taking on great responsibilities.
So, no matter what the Buddha said, they still remained in the state to examine. They heard the reflect on the Small Vehicle while receiving the Buddha’s teaching. They “doubted themselves and thought they and limited abilities.” They felt a sense of inferiority and suspected they were “incapable of taking on great responsibilities.” They felt that for Bodhisattvas to transform sentient beings, they must sustain great resolve. They must make great aspirations to go among the people. This is the only way to transform sentient beings. They must have great causes and great conditions to attain such great karmic retributions. Because they felt inferior, they felt they lacked the strength, so they could not accept the great responsibilities entrusted to them by the Buddha so they doubted their own capabilities. This was not the Buddha’s fault. This was because they had not formed great aspirations in the past.
So, there was no need to be sad. Because they now understood that as long as they formed great aspirations and walked the Bodhisattva-path willingly, someday the Buddha would also bestow predictions of Buddhahood on them.
So, the Buddha was well-known throughout the world. But how many people truly understood Him? During His lifetime, He gave the same teachings at the same time to help everyone understand. People of great, average or limited capabilities were all given the same teachings. These were wondrous provisional teachings. He gave the same wondrous Dharma to everyone. Yet our capabilities are so limited that there was no way we could understand it instantly, so He still had to start from the Beginning. That is why He spent 40-plus years expounding these teachings.
Actually, we are all people with great capabilities who can instantly understand and form great aspirations.
In summary, we must fully exercise our capabilities. We are like that one-horned bull. He had the strength, but lacked faith in himself, because he felt inferior. In fact, both bulls had the same strength. How could a missing horn be his problem? They had the same strength. They drank the same amount of water. They ate the same feed. However, when he lost confidence, his strength disappeared. The same principle applies to us, so I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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