20150119《靜思妙蓮華》權實雙運(第482集)
（法華經•譬喻品第三）
⊙「心安住無漏法中，清澄境安穩自在，明權實雙運妙用，微妙安住實智中。」
⊙「佛說過去世，無量滅度佛，安住方便中，亦皆說是法。」《法華經 譬喻品第三》
⊙「現在未來佛，其數無有量，亦以諸方便，演說如是法。」《法華經 譬喻品第三》
⊙時間長遠無量，成就無量難以數計。修學道法，而成無上正覺者，其數無有量；過去如是，未來亦然。
⊙亦以諸方便，演說如是法：過現未來諸佛道同，為諸眾生說真實法。唯因一念迷途，方向偏差，歸途曲折迂迴。
⊙過現未來諸佛，亦以諸方便，於諸行諦理權實，悉能明了，演說如是法。
【證嚴上人開示】
「心安住無漏法中，清澄境安穩自在，明權實雙運妙用，微妙安住實智中。」
心安住 無漏法中
清澄境 安穩自在
明權實 雙運妙用
微妙安 住實智中
修行最重要就是，顧好我們這心念。心若安得住，那這樣我們迷途中就有一條路，能夠回歸我們的清淨如來本性，所以心是非常重要，必定要安得住。
無漏法，大家已經很熟了──戒、定、慧。戒，戒，在我們的日常生活中，不論是開口動舌、舉手動步，無不都是要有個規律。講的話，什麼話才是適合我們說的，什麼事情是我們應該做的，方向有沒有偏差？這是在我們日常生活中，要防非止惡，就是要在這個戒之中。
身行若有戒，自然我們的心就定了；定了心，那麼我們的智慧，將那個心定如鏡，一切的境界明朗現前，我們就不會讓它錯誤方向。
人生，什麼是幸福？幸福的人生就是一念心，讓我們的心很歡喜。歡喜是什麼樣的歡喜呢？是道。行正、道正，我們在走的路很正，方向不偏差，我們的心就能安穩，這叫做安穩自在，沒有怕、沒有惶恐、沒有擔心，這就是我們最幸福的人生。不是錢多、不是名大、不是權大，利、名、地位等等，這是很折磨人心的煩惱，這種得失的心讓人很煩惱。我們應該要知道，怎樣才是我們最自在。
就像兄弟同胞，同一個母親生的，也不一定他是，同一心、同一個方向，也是很難。在佛經中有這樣的一段文：兄弟二人，父母留下很多的財產，弟弟是很殷勤在他的事裡裡，家業已經錢很多了，卻是他覺得還不滿足，父母留下來的家業，就是要讓它更多，再更多一些，這樣才是表達他的孝順，就是隨著父母的家財再擴大，但是大哥的想法就不是了。
大哥他對人生的名利、地位，都看得很淡，「到底人生有多久呢？」也能去體會到無常、苦、空的道理，所以他所要追求的是，心靈的財富，不是人間這種虛幻的物質。這是大哥的心境。認為法，他能瞭解道理，這是增加他的慧命的豐富，所以他用心在道業。
有一天，兄弟在一起時，弟弟對大哥就很不滿了，向大哥這樣說：「你是為人的兄長，你應該要以身作則，父母留給我們的家財，我們不只是要守，我們還要再讓它，擴展這個家財的規模，讓它再更大，才能光宗耀祖。」但是大哥感覺就不是了，「父母和我們是一個緣，我們跟著父母有了這分緣，這對父母生我們的身，卻是我們這個身體，應該要用在有用的人生。看到有的人這麼苦，貧窮、病苦等等，我們應該用父母的財產，要在天地之間，發揮有用、救人的工作。你一直就是守護著家財，這不是對父母有什麼利益。」
兩兄弟在那裡辯論，話不投機，弟弟就說：「既然我們無法心志同一，你在家裡不務家業，也是多餘，所以隨你想要走的路，你去走吧！」就這樣大哥出家去了，非常認真，這個心用在道，身心淨戒合一，所以這個清淨的心，行為的戒律，將心完全靜下來，靜如井水，一點都沒有波動。
年久了，經過了一段很長的時間，他想到現在弟弟又是怎麼樣呢？出來順便去看看弟弟的近況，看到弟弟還是一樣依然故我，大哥就想，想辦法如何勸能弟弟，是不是能發心？
但是弟弟的執著，不只是看到大哥不歡喜，看到他出家的形象，更又是無明起，所以辱罵他的大哥、同時輕視三寶等等，惡言惡語。所以大哥覺得很後悔，回來不只是沒有度化弟弟，反而讓弟弟造了這樣的口業，心很悲切，離開了，心中一直是掛礙著。
又經過了幾年後，有一天出來行腳時，看到一隻牛很瘦，有一群的商人載著鹽在貿易，那些鹽很重重，一包包疊得整牛車很滿，這隻牛已經是老又瘦了，要拖這輛車，又是要上坡，實在是沒辦法再拖上去了，所以正在上坡時，這隻牛著忽然間這樣倒下去了，奄奄一息。這位出家人看到這隻牛很可憐，靠近牛的身邊，眼睛一看，運用很清淨的心就來思考，好像這隻牛，有他弟弟的形象現在他的面前，流著眼淚，這位出家人，他修行者就這樣開口說話了：「弟弟啊！弟弟！你想，過去大哥對你怎麼說呢？你現在的家財和你有關係嗎？你現在落得這一身，這麼瘦、這麼弱，要來拖這輛車，你的力量堪得起嗎？」這隻牛開始流淚。看到這個景象，這位商人也感到很奇怪！
修行者就向商人要求：「請您慈悲，您將這隻牛送我！」這位商人就向這位出家人說：「您是一位出家人，您要這隻牛有什麼用呢？」他就將他弟弟，過去是一位大商人，也是生意做得很大，就是執著在經商等等，守在財、權、名，所以落得現在墮落在牛身，這樣在折磨。
這位商人終於能夠瞭解，這隻牛和修行者，過去的關係，所以他也發心，將牛軛拿起來，給這位修行者說：「好吧，您將這隻牛帶回去。」修行者將這隻牛，就帶回他修行的地方，好好對這隻牛，每天對這隻牛來說法。幾年後，這隻牛就是安詳往生了。這位生意人開始，和他的一些生意伴就這樣說，這位出家人和這隻牛的過程，也是勸大家不要再為財利執著，應該要好好來追求人間的道理，這位生意人也變成了，很虔誠的佛教徒。
這就是說，心若是澄清，道理能看得很清楚，這種覺與迷，道路方向不同，所以那就是殊途異歸，不同的路，歸屬結果是不同。所以我們的心，常常就要用清澄的境界，很安穩自在；在我們修行的道路，守在戒、定、慧三無漏學中。我們若能這樣，佛法，不論是什麼樣的大小乘法，是權即是實。
所以「明權實雙運妙用」。雙運就是福慧，造福人群，也是提升智慧。常常一句話說，見苦福』，看到在這個苦難的境界，我們應該要再更警惕自己，知福、惜福、多造福。所以，這是一種非常微妙，心靈的安住，安住在哪裡呢？是在實智中。
所以經文裡這樣說「佛說過去世，無量滅度佛，安住方便中，亦皆說是法。」
佛說過去世
無量滅度佛
安住方便中
亦皆說是法
《法華經 譬喻品第三》
諸佛，過去的佛，很多出現人間又是滅度了，就是這樣來來回回，有無量諸佛。每一尊佛都是安住在方便裡，為了要度眾生，要入人群中，還是在人群中以方便法說，教一切眾生，歸尾(到後來)，後來他自然就歸於實道，循循善誘。
接下來這段(經)就這樣文說「現在未來佛，其數無有量，亦以諸方便，演說如是法。」
現在未來佛
其數無有量
亦以諸方便
演說如是法
《法華經 譬喻品第三》
現在釋迦佛所說的法，承過去佛，佛佛道同，同樣面對著眾生，還是同樣用方便法，未來的諸佛也是一樣，這叫做「佛佛道同」。所以說「現在未來佛，其數無有量」，那個數量恆河沙數，還是很多。「亦以諸方便，演說如是法」，同樣這麼說。
所以我們會想，佛經說要多久多久以後，才有一尊佛能出世，但是這段經文，過去有無量數，恆河沙數的諸佛，未來也是，無量數佛，過去的滅度，未來的還會成佛。這麼多，想想看，這是不是在為我們啟示，人人都是佛。無量恆河沙數，眾生本具佛性，所以我們既然本具佛性，從過去、現在、未來，這個佛性真如是永遠不生不滅，只是方向偏差，一念的無明，道路偏向。
就像這一對兄弟，同父母生的殊途異歸，走了方向不同的道路，所以結果歸納就不同了。這一大群的商人，都為做生意在努力，只有這個人，這位大哥覺得，人生最實在的道路，那就是修行。這樣的人又是有多少？所以因為這樣，才說「值遇佛難」，要遇到佛很困難。
因為真正能用正確的方向，守好我們的心，修好我們的戒，有這樣的智慧，去體會人間的道理，這樣的人也不很多，所以才會成佛困難。否則，人人難道不就是佛呢？
所以這時間長遠，時間長遠，真的是能慢慢體會，體會、覺悟，覺悟之後成佛。當然時間多了，自然就能描述了成佛、入人群中度眾生的人，也是不少了，所以「成就無量難以數計」。像這樣，在佛法中覺悟，自覺之後，覺他度人，這樣的覺者也不少。
時間長遠無量
成就無量難以數計
修學道法
而成無上正覺者
其數無有量
過去如是
未來亦然
修學道法，還是上求佛道，下化眾生，這種自覺利他，成無上正覺者，其數無量，過去是這樣，未來也一樣。
所以說「亦以諸方便，演說如是法」。過去無量數的諸佛是這樣，現在、未來的佛也是同樣如此，要用種種方便來隨機逗教，為眾生說法，度化眾生。這就是「演說如是法」。
亦以諸方便
演說如是法：
過現未來諸佛道同
為諸眾生說真實法
唯因一念迷途
方向偏差
歸途曲折迂迴
過去、現在、未來諸佛道同，不論是過去佛，現在的釋迦牟尼佛，哪怕是未來的彌勒佛，同樣，所用的教法都是相同，路一條，這條路就是菩提大直道。同在這條路上，同樣的方法來度化眾生，為眾生，終歸還是一樣要說真實法。因為眾生一念迷途，方向偏差，才要佛，過去、未來、現在的諸佛，全都要設方便法。
但是要好好引導他歸回，不容易！歸途真的是曲折迂迴，要用種種方法來度化他。所以，過現未來諸佛也是如此，諸行諦理權實，悉能明了，還是同樣要用種種修行。
過現未來諸佛
亦以諸方便
於諸行諦理權實
悉能明了
演說如是法
現在的釋迦佛，隨著過去無量諸佛修行，未來的諸佛，同樣也是要向過去的佛，同樣要修行，要修諸諦理。在修行中的過程，「諸行」就是不同樣的方法。種種，跟隨著不同的佛，還是要修種種行，才能夠體會真諦道理。現在若能夠成佛，權、實都能夠瞭解。
所以，若能體會這個道理，我們就是要經過諸行，要有修過之後，道路走過，心地風光的體會，所以你聽一件事，就能夠瞭解真實的道理。雖然是權巧方便，卻有真實的道理含在其中，這就是說法的權巧。
各位，學佛真的是要用心，學佛最重要的就是要，回歸我們清淨如來的本性，讓我們的心能這樣清澄的境界，安穩自在，入人群中，能夠福慧雙運，發揮我們的智慧。這種微妙安住實智中，這是我們人人修行的目標。所以，把握當下，能夠體會、瞭解，做就對了。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Exercise Both the Provisional and True (權實雙運)
Date: January.19. 2015
“When we peacefully abide in flawless Dharma our minds are clear, steady and at ease. When we understand the provisional and true, we wondrously apply both. In this subtle and wondrous state, we peacefully abide in true wisdom.”
The most important part of spiritual practice is taking good care of our minds. If our minds can abide peacefully, then, though we are lost, we can find a path back to our pure Tathagata-nature. So, the mind is very important; it must peacefully abide in flawless Dharma. We are very familiar with [the Flawless Studies], precepts, Samadhi and wisdom. Following precepts means that in our daily living, in everything we say and everything we do, we must have discipline. What are the words that are proper for us to say? What are the things that we should do? How do we know if we are on the right course? This is how, in our daily living, we must guard against wrongs and stop evil. This requires following the precepts. If we physically abide by precepts, our minds will naturally be in Samadhi. When our minds are in Samadhi, our wisdom [enables our minds] to be like mirrors that can clearly reflect all phenomena without being led astray by them.
What kind of life is blessed? A blessed life comes from having a mindset that allows us to be very happy. Where does this happiness come from? From right actions and being on the right path. If we follow this road very precisely and do not deviate from our course, then our mind will be very steady. Thus we can be steady and at ease, free of fear, anxiety and worry. This is what makes a most blessed life, not a having lot of money, or great fame or great power. Wealth, fame, power and so on are afflictions that torment our minds. A mind focused on gains and losses will be very afflicted.
We should learn what can help us be most at ease. Even brothers born to the same mother may not necessarily be of the same mind or on the same course. That is very rare. The Buddhist sutras contain the following story. A pair of brothers received a sizable inheritance from their parents. The younger brother diligently ran his business. Even though his business made a lot of money, he still did not feel satisfied. He wanted to grow the family business he inherited to become even bigger, as an expression of his filial piety. So, he added to the fortune he inherited. But the older brother held a different view. The older brother was not attached to fame, wealth or status. Life is too short [to focus on those things]. He also realized the principles of impermanence, suffering and emptiness. So, all he wanted to pursue was spiritual wealth, rather than illusory material objects. This was the older brother’s mindset. He believed that the Dharma helped him understand principles and increased the richness of his wisdom-life. So, he put his heart into cultivating the Path.
One day, when these brothers were together, the younger brother expressed his discontent. He told his older brother, “As the older brother, you’re supposed to set an example for me. Upon inheriting this fortune from our parents we should not just maintain it. We must expand and diversify our holdings to increase our wealth and bring honor to our ancestors.”
However, the older brother felt differently.“There was an affinity between us and our parents. Because of our karmic connection with them, they gave us this body. So, we should make use of this body to live a useful life. When we see people who suffer tremendously from poverty, illness and so on, we must use our parents’ wealth to do helpful, lifesaving work in this world. If all you do is preserve this wealth, that is not beneficial to our parents at all.”
The brothers kept on debating, unable to agree, until the younger brother said, “Since we are unable to align our minds and goals and you won’t help run the family business, you don’t need to be here. You should just follow the road you wish to pursue.”
Thus the older brother renounced the lay life.He was very earnest.
He was very focused on the Path.So, his actions and thoughts were in line with purifying precepts.With a pure mind and disciplined behavior, he calmed his mind down completely so it could be as still as well water, completely free of waves.
The years passed, and after a long period of time, he wondered how his younger brother was doing.He set out to go see his younger brother, and saw that his brother was still the same.
He wanted to find a way to counsel his younger brother to aspire [to help others].
But his younger brother was stubborn.Not only was he unhappy to see his older brother, when he saw his brother’s monastic appearance ignorance arose in his mind.So, he insulted his brother and looked down upon the Three Treasure, saying harsh and negative things about them.The older brother felt very regretful.
Not only did he not transform his brother, he caused him to create karma of speech.He was very anguished.
After he left, he was still worried.After another few years passed, one day on his travels he saw a very skinny ox.Some merchants were bringing salt to market.Salt is very heavy and bags full of them were stacked tightly on the cart.The ox was very old and skinny, he had a hard time pulling this cart uphill.So, as climbed uphill, this ox suddenly collapsed.He was barely breathing.
The monk saw this ox and felt sad for him.He approached the ox, looked at him and contemplated him with his pure heart.It seemed that this ox had the appearance of his younger brother, crying in front of him.The monk spoke to him, “My younger brother! What did I say to you in the past? Can our family’s wealth help you now? You have ended up in this skinny and weak body. Do you have enough strength to pull this cart?”
The ox started to cry.Upon seeing this scene, the merchant found it very strange.The monk asked the merchant, “Please, can you be compassionate and give this ox to me?”The merchant said to the monk, “You are a monk, what would you do with this ox?”The monk explained that his younger brother was once a very successful businessman, who only focused on engaging in trade and preserving his wealth, power and fame.Thus he ended up in the body of an ox and was being tormented this way.
The merchant finally understood the past relationship between the ox and the monk, so he kindly lifted the yoke and gave it to the monk, saying, “Very well, you can take this ox with you”. The monk took this ox back to the place where he engaged in spiritual practice. He treated the ox kindly and explained the Dharma to him every day. After a few years, this ox passed away peacefully. The merchant had also told his business partners the story about the monk and the ox to counsel them to not be so attached to their wealth and to pursue the truths of life instead. The merchant became a very reverent Buddhist.
This story tells us that if our minds are clear, we will be able to see the principles clearly. Awakening and delusion are different roads. These different roads lead to different destinations. The results of walking these paths are different. Therefore, our minds must always remain in a state of clarity and be very peaceful and at ease. On the road of our spiritual practice, we must stick to the Three Flawless Studies of precepts, Samadhi and wisdom. If we can do this, it does not matter whether we learn the Great or Small Vehicle Dharma; the provisional is also the true. So, “We understand the provisional and true, and wondrously exercise both”.
To exercise both [creates] blessings and wisdom. We can benefit others while growing our wisdom. I always say, “Witnessing suffering, we recognize our blessings”. As we observe the conditions of suffering, we must be more diligent in reminding ourselves to recognize, cherish and create more blessings. So, this is a very subtle and wondrous state. Where should the mind peacefully abide? In true wisdom. So, here the sutra passage states,
“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”
Countless Buddhas in the past have come to this world and then entered Parinirvana. Countless Buddhas have come and gone like this. Each one peacefully abided in skillful means. For the sake of transforming all beings, They went among them and taught with skillful means. In the end, all sentient beings would return; they would naturally return to the true path because they were patiently guided there. The following passage states,
“The Buddhas of the present and future, whose numbers are beyond calculation, also used skillful means to expound Dharma such as this.”
The Dharma now taught by Sakyamuni Buddha followed the same path as past Buddhas. As He interacted with sentient beings, He also taught with skillful means. Future Buddhas will also do the same. This is how “all Buddhas share the same path”. So, he spoke of “the Buddhas of the present and future, whose numbers are beyond calculation”. They are as numerous as the sands of the Ganges. [They] “also used skillful means to expound Dharma such as this”. They will teach in the same way.
We [often] think about how the sutra tells us that a long time has passed before a Buddha manifests in this world. But this passage tells us that in the past there have been as many Buddha as there are sands in the Ganges. In the future there will also be countless Buddhas. After past Buddha entered Parinirvana, people in the future will attain Buddhahood. There are so many of Them. Think about his: isn’t this teaching us that everyone is a Buddha? There are countless numbers of sentient beings, and they all intrinsically have Buddha-nature. So, since we intrinsically have Buddha-nature throughout the past, present and future, this Buddha-nature is always non-arising and non-ceasing.
However, we have deviated from our course; one ignorant thought has led us astray. Take the two brothers for example. They had the same parents but were on different roads with different destinations. Because they were on different paths, ultimately they ended up in different places. Among a group of merchants who worked hard to grow their businesses, only one of them, the big brother, realized that the most practical path in life is to engage in spiritual practice. However many people like him are there? Because of this, we say, “Encountering the Buddha is difficult”. It is very difficult to encounter the Buddha, because to find the right course to safeguard our minds and cultivate precepts and to have the wisdom to comprehend the workings of this world [is not easy]. there are not many people like this, so attaining Buddhahood is very difficult. Otherwise, wouldn’t everyone be a Buddha? This is why it takes a long time. Over this long time, we truly can gradually experience these truths, awaken, and eventually attain Buddhahood.
Because so much times has passed, naturally the people who are described as having attained Buddhahood and gone among people to transform sentient beings are great in number. So, “[This time] has allowed incalculable numbers of beings” to learn the Dharma and become enlightened. After attaining enlightenment, They enlighten and transform others. There are many such enlightened ones.
“This immeasurable length and distance of time has allowed incalculable numbers od beings to learn and practice the teachings of the Path and attain unsurpassed perfect enlightenment. Their numbers are beyond calculation. This was how things were in the past, and it is how things will be the future.
To learn and practice the teachings is to seek the Buddha’s Way and to transform sentient beings. Those who awaken themselves and benefit others and become unsurpassed enlightened ones are countless in number. The past was like this, and the future will be the same.
So, “They also used skillful means to expound Dharma such as this. In the past, countless Buddhas did this; present and future Buddhas will do the same. They use various skillful means and teach according to capabilities to expound the Dharma and transform all beings. Thus, They “expound Dharma such as this.”
[They] also used skillful means to expound Dharma such as this: Past, present and future Buddhas all share the same path, teaching the True Dharma to sentient beings. But because od one deluded thought, people have deviated from the course, and their way back became winding and roundabout.
Past, present and future Buddhas all share the same path. All of Them, from past Buddhas, to the present Buddha, Sakyamuni, to the future Buddha, Maitreya, all teach in the same way and follow the same road. This road is the great, direct Bodhisattva-path. They are on the road and transform sentient beings with the same method. For the sake of sentient beings, all of Them ultimately taught the true Dharma.
Because sentient beings have lost their way and deviated from their course, they need all Buddhas, the Buddhas of the past, future and present, to devise skillful means. However, to effectively guide them back is not easy. The way back winding and roundabout. Various methods to be used to transform them.
So, past, present and future Buddha also undergo the same thing. “[Through] all kinds of practices, They clearly understand the provisional and the true.” They engage in various forms of spiritual practice.
So, the present Buddha, Sakyamuni, followed countless Buddhas in the past to engage in spiritual practice. Future Buddha will also learn from past Buddhas, engage in spiritual practice and understand all truths and principles. In the process of Their spiritual cultivation,
“all practice” refers to various kinds of methods. As they follow different Buddhas, they engage in various practices in order to realize true peinciples. Once they attain Buddhahood, they can understand the provisional and the true. So, if we can comprehend these principles, we must them apply them in all kinds of practices. After we practice, after we have walked this road, we can attain wonderful realizations.
So, when we hear about something, we can understand the true principles behind it. Though we learn provisional teachings, true principle are contained within them. This is how teachings are skillfully given.
Everyone, as we learn the Buddha’s Way we must be mindful and most importantly, we must return to our pure Tathagata-nature to attain a state of mind that is clear, steady and at ease. Then when we go among the people, we can exercise both blessings and wisdom. When we exercise our wisdom we abide in true wisdom. This is the goal of our spiritual practice. So, we must seize the present moment to realize and understand that we need to just do this. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「心安住無漏法中，清澄境安穩自在，明權實雙運妙用，微妙安住實智中。」
⊙「佛說過去世，無量滅度佛，安住方便中，亦皆說是法。」《法華經 譬喻品第三》
⊙「現在未來佛，其數無有量，亦以諸方便，演說如是法。」《法華經 譬喻品第三》
⊙時間長遠無量，成就無量難以數計。修學道法，而成無上正覺者，其數無有量；過去如是，未來亦然。
⊙亦以諸方便，演說如是法：過現未來諸佛道同，為諸眾生說真實法。唯因一念迷途，方向偏差，歸途曲折迂迴。
⊙過現未來諸佛，亦以諸方便，於諸行諦理權實，悉能明了，演說如是法。
【證嚴上人開示】
「心安住無漏法中，清澄境安穩自在，明權實雙運妙用，微妙安住實智中。」
心安住 無漏法中
清澄境 安穩自在
明權實 雙運妙用
微妙安 住實智中
修行最重要就是，顧好我們這心念。心若安得住，那這樣我們迷途中就有一條路，能夠回歸我們的清淨如來本性，所以心是非常重要，必定要安得住。
無漏法，大家已經很熟了──戒、定、慧。戒，戒，在我們的日常生活中，不論是開口動舌、舉手動步，無不都是要有個規律。講的話，什麼話才是適合我們說的，什麼事情是我們應該做的，方向有沒有偏差？這是在我們日常生活中，要防非止惡，就是要在這個戒之中。
身行若有戒，自然我們的心就定了；定了心，那麼我們的智慧，將那個心定如鏡，一切的境界明朗現前，我們就不會讓它錯誤方向。
人生，什麼是幸福？幸福的人生就是一念心，讓我們的心很歡喜。歡喜是什麼樣的歡喜呢？是道。行正、道正，我們在走的路很正，方向不偏差，我們的心就能安穩，這叫做安穩自在，沒有怕、沒有惶恐、沒有擔心，這就是我們最幸福的人生。不是錢多、不是名大、不是權大，利、名、地位等等，這是很折磨人心的煩惱，這種得失的心讓人很煩惱。我們應該要知道，怎樣才是我們最自在。
就像兄弟同胞，同一個母親生的，也不一定他是，同一心、同一個方向，也是很難。在佛經中有這樣的一段文：兄弟二人，父母留下很多的財產，弟弟是很殷勤在他的事裡裡，家業已經錢很多了，卻是他覺得還不滿足，父母留下來的家業，就是要讓它更多，再更多一些，這樣才是表達他的孝順，就是隨著父母的家財再擴大，但是大哥的想法就不是了。
大哥他對人生的名利、地位，都看得很淡，「到底人生有多久呢？」也能去體會到無常、苦、空的道理，所以他所要追求的是，心靈的財富，不是人間這種虛幻的物質。這是大哥的心境。認為法，他能瞭解道理，這是增加他的慧命的豐富，所以他用心在道業。
有一天，兄弟在一起時，弟弟對大哥就很不滿了，向大哥這樣說：「你是為人的兄長，你應該要以身作則，父母留給我們的家財，我們不只是要守，我們還要再讓它，擴展這個家財的規模，讓它再更大，才能光宗耀祖。」但是大哥感覺就不是了，「父母和我們是一個緣，我們跟著父母有了這分緣，這對父母生我們的身，卻是我們這個身體，應該要用在有用的人生。看到有的人這麼苦，貧窮、病苦等等，我們應該用父母的財產，要在天地之間，發揮有用、救人的工作。你一直就是守護著家財，這不是對父母有什麼利益。」
兩兄弟在那裡辯論，話不投機，弟弟就說：「既然我們無法心志同一，你在家裡不務家業，也是多餘，所以隨你想要走的路，你去走吧！」就這樣大哥出家去了，非常認真，這個心用在道，身心淨戒合一，所以這個清淨的心，行為的戒律，將心完全靜下來，靜如井水，一點都沒有波動。
年久了，經過了一段很長的時間，他想到現在弟弟又是怎麼樣呢？出來順便去看看弟弟的近況，看到弟弟還是一樣依然故我，大哥就想，想辦法如何勸能弟弟，是不是能發心？
但是弟弟的執著，不只是看到大哥不歡喜，看到他出家的形象，更又是無明起，所以辱罵他的大哥、同時輕視三寶等等，惡言惡語。所以大哥覺得很後悔，回來不只是沒有度化弟弟，反而讓弟弟造了這樣的口業，心很悲切，離開了，心中一直是掛礙著。
又經過了幾年後，有一天出來行腳時，看到一隻牛很瘦，有一群的商人載著鹽在貿易，那些鹽很重重，一包包疊得整牛車很滿，這隻牛已經是老又瘦了，要拖這輛車，又是要上坡，實在是沒辦法再拖上去了，所以正在上坡時，這隻牛著忽然間這樣倒下去了，奄奄一息。這位出家人看到這隻牛很可憐，靠近牛的身邊，眼睛一看，運用很清淨的心就來思考，好像這隻牛，有他弟弟的形象現在他的面前，流著眼淚，這位出家人，他修行者就這樣開口說話了：「弟弟啊！弟弟！你想，過去大哥對你怎麼說呢？你現在的家財和你有關係嗎？你現在落得這一身，這麼瘦、這麼弱，要來拖這輛車，你的力量堪得起嗎？」這隻牛開始流淚。看到這個景象，這位商人也感到很奇怪！
修行者就向商人要求：「請您慈悲，您將這隻牛送我！」這位商人就向這位出家人說：「您是一位出家人，您要這隻牛有什麼用呢？」他就將他弟弟，過去是一位大商人，也是生意做得很大，就是執著在經商等等，守在財、權、名，所以落得現在墮落在牛身，這樣在折磨。
這位商人終於能夠瞭解，這隻牛和修行者，過去的關係，所以他也發心，將牛軛拿起來，給這位修行者說：「好吧，您將這隻牛帶回去。」修行者將這隻牛，就帶回他修行的地方，好好對這隻牛，每天對這隻牛來說法。幾年後，這隻牛就是安詳往生了。這位生意人開始，和他的一些生意伴就這樣說，這位出家人和這隻牛的過程，也是勸大家不要再為財利執著，應該要好好來追求人間的道理，這位生意人也變成了，很虔誠的佛教徒。
這就是說，心若是澄清，道理能看得很清楚，這種覺與迷，道路方向不同，所以那就是殊途異歸，不同的路，歸屬結果是不同。所以我們的心，常常就要用清澄的境界，很安穩自在；在我們修行的道路，守在戒、定、慧三無漏學中。我們若能這樣，佛法，不論是什麼樣的大小乘法，是權即是實。
所以「明權實雙運妙用」。雙運就是福慧，造福人群，也是提升智慧。常常一句話說，見苦福』，看到在這個苦難的境界，我們應該要再更警惕自己，知福、惜福、多造福。所以，這是一種非常微妙，心靈的安住，安住在哪裡呢？是在實智中。
所以經文裡這樣說「佛說過去世，無量滅度佛，安住方便中，亦皆說是法。」
佛說過去世
無量滅度佛
安住方便中
亦皆說是法
《法華經 譬喻品第三》
諸佛，過去的佛，很多出現人間又是滅度了，就是這樣來來回回，有無量諸佛。每一尊佛都是安住在方便裡，為了要度眾生，要入人群中，還是在人群中以方便法說，教一切眾生，歸尾(到後來)，後來他自然就歸於實道，循循善誘。
接下來這段(經)就這樣文說「現在未來佛，其數無有量，亦以諸方便，演說如是法。」
現在未來佛
其數無有量
亦以諸方便
演說如是法
《法華經 譬喻品第三》
現在釋迦佛所說的法，承過去佛，佛佛道同，同樣面對著眾生，還是同樣用方便法，未來的諸佛也是一樣，這叫做「佛佛道同」。所以說「現在未來佛，其數無有量」，那個數量恆河沙數，還是很多。「亦以諸方便，演說如是法」，同樣這麼說。
所以我們會想，佛經說要多久多久以後，才有一尊佛能出世，但是這段經文，過去有無量數，恆河沙數的諸佛，未來也是，無量數佛，過去的滅度，未來的還會成佛。這麼多，想想看，這是不是在為我們啟示，人人都是佛。無量恆河沙數，眾生本具佛性，所以我們既然本具佛性，從過去、現在、未來，這個佛性真如是永遠不生不滅，只是方向偏差，一念的無明，道路偏向。
就像這一對兄弟，同父母生的殊途異歸，走了方向不同的道路，所以結果歸納就不同了。這一大群的商人，都為做生意在努力，只有這個人，這位大哥覺得，人生最實在的道路，那就是修行。這樣的人又是有多少？所以因為這樣，才說「值遇佛難」，要遇到佛很困難。
因為真正能用正確的方向，守好我們的心，修好我們的戒，有這樣的智慧，去體會人間的道理，這樣的人也不很多，所以才會成佛困難。否則，人人難道不就是佛呢？
所以這時間長遠，時間長遠，真的是能慢慢體會，體會、覺悟，覺悟之後成佛。當然時間多了，自然就能描述了成佛、入人群中度眾生的人，也是不少了，所以「成就無量難以數計」。像這樣，在佛法中覺悟，自覺之後，覺他度人，這樣的覺者也不少。
時間長遠無量
成就無量難以數計
修學道法
而成無上正覺者
其數無有量
過去如是
未來亦然
修學道法，還是上求佛道，下化眾生，這種自覺利他，成無上正覺者，其數無量，過去是這樣，未來也一樣。
所以說「亦以諸方便，演說如是法」。過去無量數的諸佛是這樣，現在、未來的佛也是同樣如此，要用種種方便來隨機逗教，為眾生說法，度化眾生。這就是「演說如是法」。
亦以諸方便
演說如是法：
過現未來諸佛道同
為諸眾生說真實法
唯因一念迷途
方向偏差
歸途曲折迂迴
過去、現在、未來諸佛道同，不論是過去佛，現在的釋迦牟尼佛，哪怕是未來的彌勒佛，同樣，所用的教法都是相同，路一條，這條路就是菩提大直道。同在這條路上，同樣的方法來度化眾生，為眾生，終歸還是一樣要說真實法。因為眾生一念迷途，方向偏差，才要佛，過去、未來、現在的諸佛，全都要設方便法。
但是要好好引導他歸回，不容易！歸途真的是曲折迂迴，要用種種方法來度化他。所以，過現未來諸佛也是如此，諸行諦理權實，悉能明了，還是同樣要用種種修行。
過現未來諸佛
亦以諸方便
於諸行諦理權實
悉能明了
演說如是法
現在的釋迦佛，隨著過去無量諸佛修行，未來的諸佛，同樣也是要向過去的佛，同樣要修行，要修諸諦理。在修行中的過程，「諸行」就是不同樣的方法。種種，跟隨著不同的佛，還是要修種種行，才能夠體會真諦道理。現在若能夠成佛，權、實都能夠瞭解。
所以，若能體會這個道理，我們就是要經過諸行，要有修過之後，道路走過，心地風光的體會，所以你聽一件事，就能夠瞭解真實的道理。雖然是權巧方便，卻有真實的道理含在其中，這就是說法的權巧。
各位，學佛真的是要用心，學佛最重要的就是要，回歸我們清淨如來的本性，讓我們的心能這樣清澄的境界，安穩自在，入人群中，能夠福慧雙運，發揮我們的智慧。這種微妙安住實智中，這是我們人人修行的目標。所以，把握當下，能夠體會、瞭解，做就對了。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Exercise Both the Provisional and True (權實雙運)
Date: January.19. 2015
“When we peacefully abide in flawless Dharma our minds are clear, steady and at ease. When we understand the provisional and true, we wondrously apply both. In this subtle and wondrous state, we peacefully abide in true wisdom.”
The most important part of spiritual practice is taking good care of our minds. If our minds can abide peacefully, then, though we are lost, we can find a path back to our pure Tathagata-nature. So, the mind is very important; it must peacefully abide in flawless Dharma. We are very familiar with [the Flawless Studies], precepts, Samadhi and wisdom. Following precepts means that in our daily living, in everything we say and everything we do, we must have discipline. What are the words that are proper for us to say? What are the things that we should do? How do we know if we are on the right course? This is how, in our daily living, we must guard against wrongs and stop evil. This requires following the precepts. If we physically abide by precepts, our minds will naturally be in Samadhi. When our minds are in Samadhi, our wisdom [enables our minds] to be like mirrors that can clearly reflect all phenomena without being led astray by them.
What kind of life is blessed? A blessed life comes from having a mindset that allows us to be very happy. Where does this happiness come from? From right actions and being on the right path. If we follow this road very precisely and do not deviate from our course, then our mind will be very steady. Thus we can be steady and at ease, free of fear, anxiety and worry. This is what makes a most blessed life, not a having lot of money, or great fame or great power. Wealth, fame, power and so on are afflictions that torment our minds. A mind focused on gains and losses will be very afflicted.
We should learn what can help us be most at ease. Even brothers born to the same mother may not necessarily be of the same mind or on the same course. That is very rare. The Buddhist sutras contain the following story. A pair of brothers received a sizable inheritance from their parents. The younger brother diligently ran his business. Even though his business made a lot of money, he still did not feel satisfied. He wanted to grow the family business he inherited to become even bigger, as an expression of his filial piety. So, he added to the fortune he inherited. But the older brother held a different view. The older brother was not attached to fame, wealth or status. Life is too short [to focus on those things]. He also realized the principles of impermanence, suffering and emptiness. So, all he wanted to pursue was spiritual wealth, rather than illusory material objects. This was the older brother’s mindset. He believed that the Dharma helped him understand principles and increased the richness of his wisdom-life. So, he put his heart into cultivating the Path.
One day, when these brothers were together, the younger brother expressed his discontent. He told his older brother, “As the older brother, you’re supposed to set an example for me. Upon inheriting this fortune from our parents we should not just maintain it. We must expand and diversify our holdings to increase our wealth and bring honor to our ancestors.”
However, the older brother felt differently.“There was an affinity between us and our parents. Because of our karmic connection with them, they gave us this body. So, we should make use of this body to live a useful life. When we see people who suffer tremendously from poverty, illness and so on, we must use our parents’ wealth to do helpful, lifesaving work in this world. If all you do is preserve this wealth, that is not beneficial to our parents at all.”
The brothers kept on debating, unable to agree, until the younger brother said, “Since we are unable to align our minds and goals and you won’t help run the family business, you don’t need to be here. You should just follow the road you wish to pursue.”
Thus the older brother renounced the lay life.He was very earnest.
He was very focused on the Path.So, his actions and thoughts were in line with purifying precepts.With a pure mind and disciplined behavior, he calmed his mind down completely so it could be as still as well water, completely free of waves.
The years passed, and after a long period of time, he wondered how his younger brother was doing.He set out to go see his younger brother, and saw that his brother was still the same.
He wanted to find a way to counsel his younger brother to aspire [to help others].
But his younger brother was stubborn.Not only was he unhappy to see his older brother, when he saw his brother’s monastic appearance ignorance arose in his mind.So, he insulted his brother and looked down upon the Three Treasure, saying harsh and negative things about them.The older brother felt very regretful.
Not only did he not transform his brother, he caused him to create karma of speech.He was very anguished.
After he left, he was still worried.After another few years passed, one day on his travels he saw a very skinny ox.Some merchants were bringing salt to market.Salt is very heavy and bags full of them were stacked tightly on the cart.The ox was very old and skinny, he had a hard time pulling this cart uphill.So, as climbed uphill, this ox suddenly collapsed.He was barely breathing.
The monk saw this ox and felt sad for him.He approached the ox, looked at him and contemplated him with his pure heart.It seemed that this ox had the appearance of his younger brother, crying in front of him.The monk spoke to him, “My younger brother! What did I say to you in the past? Can our family’s wealth help you now? You have ended up in this skinny and weak body. Do you have enough strength to pull this cart?”
The ox started to cry.Upon seeing this scene, the merchant found it very strange.The monk asked the merchant, “Please, can you be compassionate and give this ox to me?”The merchant said to the monk, “You are a monk, what would you do with this ox?”The monk explained that his younger brother was once a very successful businessman, who only focused on engaging in trade and preserving his wealth, power and fame.Thus he ended up in the body of an ox and was being tormented this way.
The merchant finally understood the past relationship between the ox and the monk, so he kindly lifted the yoke and gave it to the monk, saying, “Very well, you can take this ox with you”. The monk took this ox back to the place where he engaged in spiritual practice. He treated the ox kindly and explained the Dharma to him every day. After a few years, this ox passed away peacefully. The merchant had also told his business partners the story about the monk and the ox to counsel them to not be so attached to their wealth and to pursue the truths of life instead. The merchant became a very reverent Buddhist.
This story tells us that if our minds are clear, we will be able to see the principles clearly. Awakening and delusion are different roads. These different roads lead to different destinations. The results of walking these paths are different. Therefore, our minds must always remain in a state of clarity and be very peaceful and at ease. On the road of our spiritual practice, we must stick to the Three Flawless Studies of precepts, Samadhi and wisdom. If we can do this, it does not matter whether we learn the Great or Small Vehicle Dharma; the provisional is also the true. So, “We understand the provisional and true, and wondrously exercise both”.
To exercise both [creates] blessings and wisdom. We can benefit others while growing our wisdom. I always say, “Witnessing suffering, we recognize our blessings”. As we observe the conditions of suffering, we must be more diligent in reminding ourselves to recognize, cherish and create more blessings. So, this is a very subtle and wondrous state. Where should the mind peacefully abide? In true wisdom. So, here the sutra passage states,
“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”
Countless Buddhas in the past have come to this world and then entered Parinirvana. Countless Buddhas have come and gone like this. Each one peacefully abided in skillful means. For the sake of transforming all beings, They went among them and taught with skillful means. In the end, all sentient beings would return; they would naturally return to the true path because they were patiently guided there. The following passage states,
“The Buddhas of the present and future, whose numbers are beyond calculation, also used skillful means to expound Dharma such as this.”
The Dharma now taught by Sakyamuni Buddha followed the same path as past Buddhas. As He interacted with sentient beings, He also taught with skillful means. Future Buddhas will also do the same. This is how “all Buddhas share the same path”. So, he spoke of “the Buddhas of the present and future, whose numbers are beyond calculation”. They are as numerous as the sands of the Ganges. [They] “also used skillful means to expound Dharma such as this”. They will teach in the same way.
We [often] think about how the sutra tells us that a long time has passed before a Buddha manifests in this world. But this passage tells us that in the past there have been as many Buddha as there are sands in the Ganges. In the future there will also be countless Buddhas. After past Buddha entered Parinirvana, people in the future will attain Buddhahood. There are so many of Them. Think about his: isn’t this teaching us that everyone is a Buddha? There are countless numbers of sentient beings, and they all intrinsically have Buddha-nature. So, since we intrinsically have Buddha-nature throughout the past, present and future, this Buddha-nature is always non-arising and non-ceasing.
However, we have deviated from our course; one ignorant thought has led us astray. Take the two brothers for example. They had the same parents but were on different roads with different destinations. Because they were on different paths, ultimately they ended up in different places. Among a group of merchants who worked hard to grow their businesses, only one of them, the big brother, realized that the most practical path in life is to engage in spiritual practice. However many people like him are there? Because of this, we say, “Encountering the Buddha is difficult”. It is very difficult to encounter the Buddha, because to find the right course to safeguard our minds and cultivate precepts and to have the wisdom to comprehend the workings of this world [is not easy]. there are not many people like this, so attaining Buddhahood is very difficult. Otherwise, wouldn’t everyone be a Buddha? This is why it takes a long time. Over this long time, we truly can gradually experience these truths, awaken, and eventually attain Buddhahood.
Because so much times has passed, naturally the people who are described as having attained Buddhahood and gone among people to transform sentient beings are great in number. So, “[This time] has allowed incalculable numbers of beings” to learn the Dharma and become enlightened. After attaining enlightenment, They enlighten and transform others. There are many such enlightened ones.
“This immeasurable length and distance of time has allowed incalculable numbers od beings to learn and practice the teachings of the Path and attain unsurpassed perfect enlightenment. Their numbers are beyond calculation. This was how things were in the past, and it is how things will be the future.
To learn and practice the teachings is to seek the Buddha’s Way and to transform sentient beings. Those who awaken themselves and benefit others and become unsurpassed enlightened ones are countless in number. The past was like this, and the future will be the same.
So, “They also used skillful means to expound Dharma such as this. In the past, countless Buddhas did this; present and future Buddhas will do the same. They use various skillful means and teach according to capabilities to expound the Dharma and transform all beings. Thus, They “expound Dharma such as this.”
[They] also used skillful means to expound Dharma such as this: Past, present and future Buddhas all share the same path, teaching the True Dharma to sentient beings. But because od one deluded thought, people have deviated from the course, and their way back became winding and roundabout.
Past, present and future Buddhas all share the same path. All of Them, from past Buddhas, to the present Buddha, Sakyamuni, to the future Buddha, Maitreya, all teach in the same way and follow the same road. This road is the great, direct Bodhisattva-path. They are on the road and transform sentient beings with the same method. For the sake of sentient beings, all of Them ultimately taught the true Dharma.
Because sentient beings have lost their way and deviated from their course, they need all Buddhas, the Buddhas of the past, future and present, to devise skillful means. However, to effectively guide them back is not easy. The way back winding and roundabout. Various methods to be used to transform them.
So, past, present and future Buddha also undergo the same thing. “[Through] all kinds of practices, They clearly understand the provisional and the true.” They engage in various forms of spiritual practice.
So, the present Buddha, Sakyamuni, followed countless Buddhas in the past to engage in spiritual practice. Future Buddha will also learn from past Buddhas, engage in spiritual practice and understand all truths and principles. In the process of Their spiritual cultivation,
“all practice” refers to various kinds of methods. As they follow different Buddhas, they engage in various practices in order to realize true peinciples. Once they attain Buddhahood, they can understand the provisional and the true. So, if we can comprehend these principles, we must them apply them in all kinds of practices. After we practice, after we have walked this road, we can attain wonderful realizations.
So, when we hear about something, we can understand the true principles behind it. Though we learn provisional teachings, true principle are contained within them. This is how teachings are skillfully given.
Everyone, as we learn the Buddha’s Way we must be mindful and most importantly, we must return to our pure Tathagata-nature to attain a state of mind that is clear, steady and at ease. Then when we go among the people, we can exercise both blessings and wisdom. When we exercise our wisdom we abide in true wisdom. This is the goal of our spiritual practice. So, we must seize the present moment to realize and understand that we need to just do this. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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