20140702《靜思妙蓮華》設權導實引入佛道（第339集）
⊙「佛心懷慈悲喜捨，施有為法用譬喻，說深妙法用權智，教令引領入佛道。」
⊙「我設是方便，令得入佛慧，未曾說汝等，當得成佛道。』《法華經方便品第二》
⊙我設是方便：佛設權智教法，對實智之稱，達於方便法之智，以小徑轉通大道，是謂行方便之智也。
【證嚴上人開示】
佛心懷
慈悲喜捨
施有為法用譬喻
說深妙法用權智
教令引領入佛道
佛陀的慈心，他的本懷就是慈悲喜捨，為人間就是來施設，隨著人間的有為法，用種種方便來譬喻。否則，我們眾生真的是鈍根，要瞭解佛的心靈境界，要瞭解宇宙的真理，談何容易！就是必須要佛的慈心悲懷，用著這種慈、悲、喜、捨，視眾生如己，或者是如己子，或者是如己親，這是多麼的親切。
既然自己能夠體會到，宇宙萬物的真理，既然能夠覺悟，萬物真理都是由本性；我們人人本具的佛性，這樣去散發出了萬物的真理，將萬物的真理，能夠收納於我們的一念心。所以要「施有為法」，就是將此世間萬法，有為、有形相、有作為之法，用來譬喻，譬喻我們這分無生無滅，原來就本有的清淨佛性，讓我們能歸納回來。所以，這就是要「施有為法用譬喻」，用世間的法，來譬喻無形的無為之法。
佛陀所說的是，「說深妙法用權智」。他要說的那麼深妙，將我們人人本具，清淨真如的道理，要說給大家知道，難啊！所以，佛陀所要說的也是這些法，「說深妙法」，是這麼真、這麼深、這麼微妙的道理，所以他不得不用權智。
因為，我們凡夫真的是沒辦法，佛陀的妙法一說即通，絕對沒辦法，所以他就要用權智，「教令引領入佛道」。如此循循善誘，用心來教導我們，慢慢地帶我們，讓我們能夠入佛道，走於這條菩提大直道。這是佛陀用心、用愛，用他的慈悲、耐心，曠劫以來的大導師，所以他必定要一次又一次，不斷不斷來引領我們。
有的人脫隊了，他就又要用心找。就如牧牛人一樣，找到走散的牛能夠再歸隊，走入這群牛的隊伍，向有草、有水之處，糧食充足的地方，這是牧牛人的責任。佛陀他就是承擔起這種責任，他對眾生不捨，捨不得捨掉他，只要有機會來覺悟眾生，無論是在畜生道，他也願意去。這就是佛陀的慈悲，六道中不斷輪轉，他是(乘)願力在六道，是他的慈悲，所以在三界中，來引領眾生。
哪怕是一草、一木，他接觸到了這種草木之後，能夠體會，將此體會的心得，再向人來啟發；人的啟發，能夠因為草木而覺悟。這也是在教育我們，天下有為萬法，無不都是含藏於，佛的智慧、心懷。我們若懂得用心，我們時時都是在受教。
要入佛道，我們要受教。將此教育，好好地領教、奉持，我們要入佛道。所以，佛陀時時刻刻，都是在說深妙法，在人間有為法之中，就是以權妙的智慧，示種種的形相，讓我們因緣成熟，我們能夠啟悟。這就是法，種種的譬喻都是妙法，期待人人真的能夠體會。
所以前面的經文，就說眾生就是貪著於生死，不覺六道的生死無常。我們凡夫都不知道，世間是如何的苦，只知道埋怨，不知道苦的根源是如何來？只知道埋怨，只知道如何貪，貪為己有；貪不到的，我發怒、發脾氣、發毒誓、發毒念、行毒法，這稱為凡夫；不覺於此三塗惡道之中受苦難，都是從人間(造業)開始。
接受了佛法之後，只知道獨善其身，不知道天下眾生複製的煩惱，這污染的世界，無法讓我們獨善其身。自己都不知道，所以還更不瞭解，佛陀的「化城」，權小的教法，只是要讓我們知道，稍微休息一下，將心完全「生死疲勞」，完全稍微休息一下，清淨了心，不要有牽累的緣。這是小乘法。
其實佛陀說：現在既然都沒有牽累的緣，開始要向前走。這只不過才是一段的化城，來，再向前走。向前走就是廣度眾生，行菩薩道，這條就是康莊的菩提道，這才是真正消滅生死煩惱，最透徹的道路。
這就是前文，佛陀對眾生的慨歎，不捨，所以他就說出眾生，還是貪著於生死中，哪怕是有經過了，與無量諸佛結過了緣，之前說過，有結緣眾、有影響眾、有當機眾等等。卻是現在能夠來聞法，現在能夠遇到與佛同世，但是他們還是「鈍根樂小法」。那些人，還是於無量諸佛所都是做結緣眾，隨喜聽聽，不用心。
應該我們要做當機眾。我們若能夠(認為)，佛陀的說法是為我們說的，我們要用心來接受佛的教法，如此才有受用；所以，受用就要身體力行，所以我們要身體力行，不要停在那裡，「不行深妙道」，我們要身體力行。
眾生要先能體悟，從世間是苦，所以佛陀講法的順序，他就是先向大家說「苦」。苦，瞭解之後，我們才能預防苦再來侵擾我們；知道這是「集」來的，不可計量的眾生心，有不可計量的煩惱，這樣會合起來，這個世間真的是惱亂人。
所以，佛陀他就要用種種法，要如何先讓我們，去除心的貪、瞋、癡，這種欲念，先帶我們辭親割愛，不要再有牽累的緣，讓心清淨一點。這種脫離生死，不要在生死的瀑河之中，不只是自己有生死的煩惱，再加上眷屬的煩惱，還有很多情的牽絆的煩惱，無不都是於生死中，所以稱為「生死瀑河」。
這都是昨天說過，煩惱自己的生死，就已經很擔憂了；個人的煩惱就已經很多，還要煩惱到很多姑姨、伯叔、親子的感情、夫妻的感情，一大堆的情。無不都是人人，都在這種「生死瀑河」中，加上了世間無量數的眾生會合，所造成的社會動亂，人間不安，又加上了天然災難，你們想，苦不苦啊！很多的苦難。
像這樣，豈止是我們辭親割愛，沒有感情的拖累，我們心清淨，這樣就好了？都不去管他人的生死苦難，這些都不必管了，因為已辭親、已割愛，沒有這些家眷好擔心，難道只是這樣就好了嗎？佛陀說：「還沒有，我們還要再向前走，換你要去關心很多，與你沒有關係的人。這些眾生，其實都是原來我們生生世世，曾有過互相都有的因緣。」所以佛陀他就會說很多的因緣。
《父母恩重難報經》(中)，這一大堆白骨頭，佛陀向這一大堆白骨頭禮拜。阿難問：「為什麼？佛陀為何向這一大堆白骨頭，禮拜呢？」佛陀回答說：「這一大堆白骨頭，都是曾經在我生生世世，互為父母，無不都曾是我的親人。」
你們想，佛陀的境界，他視天下一切眾生，無論是過去，或者是未來，不知過去生，有多久以前，所以，佛陀視一切眾生，都是己親。不只是今生此世辭親割愛，大家與我們無關，於過去生就是這樣。何況我們應該對芸芸眾生，我們還要度的時間，不知道還要多長，我們要發心再入娑婆，回歸娑婆，我們所要結的緣還很多，不是到此為止。
也曾告訴過大家，「妳這位婦人為什麼哭？」「我的孩子，我的先生……等等」「這是人生原來的道理，哭什麼？」自顧自往前走。後面又有一位，「這位婦人，妳為什麼哭得這麼悽慘？」「我的先生、我的孩子忽然間……。」「很可憐。是啊！人生這樣叫做苦。妳為他悲，妳為他疼，妳為他苦，到最後他也不會再回來了。妳要好好保重，來，這條手帕給妳，妳把眼淚擦一擦，心要放下。人生本來是苦，佛的道理是這麼說的。」這位女人心開意解，她放開了煩惱，去修行。
在佛世時，一位老阿婆見到佛就不歡喜心，躲開。看到阿難，她就歡喜，一直要跟著他。佛陀就說：過去(生的)那位女人，前面走過去的那位比丘是我，後面又有一位比丘，這樣安慰她，拿出一條手帕讓她擦眼淚，開示她，能夠知道入佛道。儘管這位老婆婆與佛法有因緣，不過與我無緣，是與阿難有緣，跟著阿難要聽法，要修行。
所以說，我們不是自了就好了，我們要再來生世，我們還要度眾生，我們希望讓眾生見到就歡喜，這樣走過去，他就隨我們來。這就是未來結一個好緣，「未成佛前，要先結好人緣。」
所以，佛陀還是很辛苦於人間。所以下面這段（經）文，佛陀就說：「我設是方便，令得入佛慧，未曾說汝等，當得成佛道。」
我設是方便
令得入佛慧
未曾說汝等
當得成佛道
《法華經方便品第二》
這段經文，佛陀說：我還是設種種方便的因緣。為了要引導人人，入清淨、無染的境界，他必定要設是方便。方便，佛陀如何來設方便法呢？那就是佛以權智的教法。
我設是方便：
佛設權智教法
對實智之稱
達於方便法之智
以小徑轉通大道
是謂行方便之智也
前面也與大家說過，「權」就是妙權。妙權就是，雖然他說方便法，不過其中有非常微妙的道理，是一脈相傳，不離深妙法。所以這稱為「權智」，用很淺顯的道理。
雖然，無為法；「無為法」就是本來就是這樣，我們人人本具，也不是別人造作給你的，如來、真如，而也沒有人能滅掉，你的真如、清淨的本性，這是無為法。本來就有，原來的道理，這是智，這是對「實智」。「實智」就是一乘真實法，稱為實智。「權」呢？權智，那就是方便，用種種譬喻，這種方便法。
(眼前)這綠綠的東西，是(從)樹剪下來的，這是樹，不是只有這一塊綠綠的東西，樹是從一粒種子。那株是草，草是草種，這株草，整株就是，從那粒種子來的。這棵樹，是一棵樹，榕柏樹，剪下一部分來，就是這樣。所以，各種形態，都有它各種不同的法，這不同的法，都有它不同的因種在。這是權巧方便，應機而施教，所以，這稱為「權巧之智」。
實智，就是讓你透徹瞭解，這些東西的形相的本來源頭，讓你能很透徹瞭解。所以，「權」，是相對於「實」法而言。真實法，我們無法瞭解，就要用譬喻、方便法，讓我們知道。我們若是能瞭解，我們就通達方便法的智慧。
所以，「以小徑轉通大道」，這條路，小小的路，彎彎曲曲，來，帶著你。帶到此處，從這邊直走，就是一條康莊大路了。所以「以小徑轉通大道」，雖然是方便的小教，是要連接到大路的地方。所以，佛陀必定要以此方便，所以，行方便智，這是佛陀施教的方式。我們要好好用心，才能夠「體解大道」。
要「體解大道」，你必定要「發無上心」。不只是我自己這樣瞭解了，知道，知道，我知道人生六道輪迴苦。所以我要獨善其身，我現在都不要與大家攀緣。我不只是辭親割愛，我現在都不要與大家攀緣。人家若問你：「某某師父，這個東西要放在哪裡？」「我不要與你攀緣，你自己去找。」是不是這樣？
我們人與人之間，每天在接觸，都是有緣，你好好告訴他，他會說：「感恩！」這樣就結一個好緣。你若告訴他：「你自己去找，我不要與你攀緣。」若是這樣，他以後看到你，他就是不理你了。就如佛與阿難，面對一位婦女一樣。
總而言之，我們要「體解大道」，我們必定要「發無上心」。小教要入大法，要再繼續向前走。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Provisional Teachings Guide People to Truth (設權導實引入佛道)
Date: July. 02. 2014
The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. To speak of conditioned phenomena, He uses analogies. To give profound and wondrous teachings, He uses provisional wisdom. He teaches and guides people onto the Buddha-path.
The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. He comes to the world to give teachings; in accord with the world’s conditioned phenomena, He uses various skillful means to make analogies. Otherwise, with our dull capabilities, understanding the Buddha’s state of mind and the true principles of the universe would not be easy. We must have the Buddha’s compassionate intent and exercise loving-kindness compassion, joy and equanimity to see all sentient beings as we see ourselves, or as we see our own children or our own family. This will lead to a sense of closeness. Since He can comprehend the true principles of all things in the universe, and can realize that the true principles of all things come from our nature, that the intrinsic Buddha-nature we all have gives rise to the true principles of all things, He can bring those true principles back together in people’s minds.
Thus, “to speak of conditioned phenomena” is to use all phenomena of the world, conditioned, tangible or contrived, as analogies for our non-arising and non-ceasing pure intrinsic Buddha-nature. This helps us return to it. So, in order to “speak of conditioned phenomena, He uses analogies.” He uses worldly phenomena as analogies for intangible and unconditioned Dharma.
The Buddha gives “profound and wondrous teachings” by using “provisional wisdom.” His words are so very profound and wondrous. But teaching us about our intrinsic pure nature of True Suchness so we can understand it is very difficult. This is what the Buddha wants to teach us. “To give profound and wondrous teachings,” to teach us such true, profound, subtle and wondrous principles, He has to use provisional wisdom, because ordinary people really cannot understand. There is no way they can understand the Buddha’s wondrous Dharma right away.
So, He has to exercise provisional wisdom to “teach and guide people onto the Buddha-path.” Thus He patiently guides us, mindfully teaches us and gradually leads us onto the Buddha-path, to walk this broad and direct path to awakening. This is how the Buddha mindfully, lovingly, compassionately and patiently [teaches us]. He is the great teacher over these vast kalpas, so He must return again and again to continuously guide us. When some people stray from the path, He has to make the effort to find them. He is just like a cowherd. He finds lost cows and reunites them with their herd, as they head toward pastures filled with grass and water, places with plenty of food. This is the responsibility of the cowherd. The Buddha takes on this kind of responsibility. Because the Buddha cannot bear to abandon sentient beings, as long as He has a chance to awaken them, He is willing to go, even if it is in the animal realm. This is the Buddha’s compassion. He continuously transmigrates within the Six Destinies based on the power of His vows. Because of His compassion, He comes to the Three Realms to guide sentient beings. Even by simply encountering a blade of grass or a tree, He can attain realizations, which He then uses to inspire others.People can be inspired by grass and trees to attain realizations.This also teaches us that all conditioned phenomena in the world are encompassed by the Buddha’s wisdom and heart.
Indeed, if we are mindful, we can constantly receive teachings.To enter the Buddha-path, we need teachings; we must properly take in and practice these teachings.Thus we enter the Buddha-path.
So the Buddha, at all times, is expounding profound and wondrous Dharma.
In this world, amidst the conditioned phenomena, He uses provisional and wondrous wisdom to manifest all kinds of appearances.This helps our causes and conditions ripen, so we can awaken.This is the Dharma.
All analogies are wondrous Dharma.He hopes everyone can truly attain realizations.
Thus, the earlier sutra passage said that sentient beings cling to birth and death, and cannot realize the impermanence of life in the Six Destinies.We ordinary people do not recognize the depths of suffering in this world.We complain about it, but we do not seek to discover its source.We only complain about it; we only know to be resentful and greedy, to take things for ourselves.
When we do not get what we want, we become angry, make poisonous vows, have poisonous thoughts and commit poisonous actions.This is what we ordinary people do.
We do not realize that our suffering in the Three Evil Destinies comes from [the karma we created] in the human realm.After we accept the Buddha-Dharma, we may try to awaken only ourselves.We do not understand that the afflictions reproduced by sentient beings and this defiled world we live in make it hard for us to awaken ourselves alone.
We do not know this, so there is no way we can understand the concept of Buddha’s “conjured city”.
These limited, provisional teachings allow us to rest our minds.This allows our minds to fully recover from the fatigue of samsara.We can purify our minds and avoid developing entanglements.This is Small Vehicle Dharma.
Indeed, the Buddha said that once we are freed from entanglements, we must begin to move forward.We are only at a conjured city [on a long road], so we must keep moving forward to walk the Bodhisattva-path of widely transforming sentient beings.This is the broad Bodhi-path.This is the path that truly and thoroughly eliminates the afflictions of samsara.In this earlier passage, the Buddha showed His concern and care for all.
Therefore, He pointed out how sentient beings are still clinging to samsara.People have formed karmic connections with countless Buddhas.As I mentioned before, they were associates, or influencers, adopters and so on.Though they could now listen to the Dharma and encounter the Buddha in this lifetime, they still have “dull capabilities” and “delight in Small [Vehicle] Dharma”.In the presence of countless Buddhas, they have remained associates who only listen casually without being mindful.So, we must be adopters.If we feel that the Buddha is [directly] teaching us and thus mindfully accept His teachings, we will find them applicable.
To apply them, we must put them into practice.To put them into practice, we must not stop before we begin to walk the profound and wondrous path.We must put [the Dharma] into practice.We sentient beings must first realize that the world is full of suffering.So, the sequence of the Buddha’s teachings starts with ‘’suffering”.
After understanding suffering, we can prevent it from troubling us again.We will know the causes of suffering.The countless minds of sentient beings have countless, incalculable afflictions.When accumulated, those afflictions will truly trouble the people in this world.So, the Buddha used all kinds of methods to first help us eliminate greed, anger and ignorance form our minds.To eliminate desires, He first led us to leave our family and loved ones and cut off entanglements, so our minds can be pure.
By transcending cyclic existence, we leave behind the turbulent river of samsara.
Not only must we eliminate our own afflictions of samsara, but also the afflictions of our family and the entanglements of many kinds of relationships. These are all part of our cyclic existence, so we talk about “the turbulent river of samsara”. I talked about this yesterday.
The afflictions in our own lives are already very troubling. We already have many of our own afflictions; on top of that, we worry about the afflictions of aunts, uncles, children and spouses, all our loved ones. We are all in “the turbulent river of samsara”. And when countless beings come together, we create social unrest and disturbances, in addition to natural disasters. Think about it, wont’ this bring suffering?
With all this suffering, we must do more than leave our loved ones to eliminate our emotional entanglements and purify our minds, that is not enough. We cannot ignore the suffering of others is leaving our families and ones so that we do not need to worry about our kin all we need to do? The Buddha said, “No”. We must continue to move forward by caring for people who are unrelated to us. These sentient beings have actually created karmic connections with us in our past lifetimes. Thus, the Buddha told many stories about causes and conditions.
In the Sutra of Profound Gratitude toward Parents, the Buddha paid His respect to a big pile of bones. Ananda asked Him why. “Why are You prostrating to this pile of bones?” The Buddha answered, “These bones in this big pile belonged to my parents from many past lifetimes, they were once my loved ones.” Consider the Buddha’s stated of mind. He sees all sentient beings in the world, whether in the past or future, even countless lifetimes ago, [as His family]. So, the Buddha sees all sentient beings as His loved ones. Leaving our loved ones in this lifetime does not mean we will have nothing to do with them, we have probably done this in a past life. Moreover, we do not know how much time we still need to transform sentient beings.
So, we must aspire to return to the Saha World. We still have to form many connections, we cannot stop here. Previously, I have told this story. A bhiksu asked a woman, “Why are you crying?” [She said, ]“[Terrible things] happened to my children and husband.” [He said, ]“This is how life is; why cry about it?” Then he walked on. Later, another [bhiksu] saw her and asked, “Ma’am, why are you crying so miserably?” [She said, ]“My husband, my child suddenly…” [He replied.] “This is very sad; you are truly suffering. You grieve for them, you ache for them and you suffer form them, but ultimately, they will never come back. You have to take care of yourself. Here, take this handkerchief and wipe your tears away. Let it go, life is inherently full of suffering”. “This is what [the Dharma] tells us.” The woman became open and understanding, and she let go of her afflictions to begin her spiritual practice.
Then during the Buddha’s lifetime, there was an old woman who felt and aversion toward the Buddha and avoided Him whenever she saw Him. However, when she saw Ananda, she felt happy and would always follow him. The Buddha said, “In her past life, the first bhiksu who walked by was I. I was followed by the bhiksu who comforted her. He took out an handkerchief for her to wipe her tears away. His teachings led her onto the Buddha-path. This old woman has a karmic connection with the Buddha-Dharma, but not with me. She has a connection with Ananda and follows him to listen to the Dharma and to practice.” Thus, we cannot only benefit ourselves. We have to return in future lifetimes to transform sentient beings. We hope sentient beings will be happy and follow us when they see us.
So, we must form good connections for the future. “Before attaining Buddhahood, first form good connections with others.” Thus, the Buddha worked hard in this world.
In the next sutra passage, the Buddha said, “I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you that all of you will attain Buddhahood.”
In this sutra passage, the Buddha said, “I established all kinds of skillful means. In order to guide everyone to a pure and undefiled state, He had to establish and teach skillful means. How did the Buddha establish skillful means? With teachings of provisional wisdom.
“I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.”
I have previously explained that “provisional” teachings, or skillful means, are wondrous. There are very subtle and wondrous truths in them passed on as part of a continuous lineage, that do not deviate from profound, wondrous Dharma. So, this comes from “provisional wisdom,” which is the use of simple principles to teach. This is unconditioned Dharma; something that has always existed. It is an intrinsic part of us; no one else created the Buddha-nature and True Suchness within us. Similarly, no one can destroy our pure intrinsic nature of True Suchness. It is unconditioned Dharma, which is intrinsic, fundamental truth. This is wisdom that leads to true wisdom. True wisdom is True Dharma of the One Vehicle.
What about “provisional [wisdom]? Provisional wisdom is skillful means that utilize various analogies. This green thing [in front of you] was cut from a tree. But a tree is not just made up of this green thing. A tree comes from a seed. That is a blade of grass, and grass comes from grass seeds. This entire bunch of grass came from that seed. This is part of a tree, a cutting from a Juniper tree. That is all. Thus, all kinds of appearance are created through various phenomena. Each phenomenon arose from a different cause. These are like provisional skillful means, which are taught according to capabilities.
So, this is provisional wisdom.
True wisdom helps us to thoroughly understand the original source of these appearances and forms. So, the “provisional” is such in relation to the “true”. The True Dharma is incomprehensible to us, so He uses analogies and skillful means to help us understand. If we can understand [skillful means], we will realize the wisdom behind them. So, “a small side street leads to the great path”. This small winding road will lead us and bring us to this place. If we keep walking, we will reach a broad path. So, “a small side street leads to the great path”. Though skillful means are limited teachings, they connect directly to the wider road. This is why the Buddha utilizes skillful means and exercises skillful wisdom. This is how He gives teachings. Thus, we must be mindful, so we can “comprehend the great path”.In order to “comprehend the great path,”we must “bring forth the unsurpassed Bodhi-mind,” not just focus on our own understanding “I know. I know that cyclic existence in the Six Destinies is suffering, so I just want to benefit myself and not seek karmic connections with anyone.Not only will I leave my loved ones behind, I will not seek karmic connections with anyone.” If someone asks you, “Where should I put this thing?” “I do not want to form a connection with you, figure it out yourself,” would that be your answer? We come into contact with people every day and are constantly forming karmic connections. If you tell him [where to put it,] he will say, “Thank you” This creates a good karmic connection. If you tell him, “Figure it out yourself, I do not want any connection,” then when he sees you again, he will ignore you.
This is like what happened with the Buddha and Ananda and that woman. In conclusion, if we want “to comprehend the great path,” we must “bring forth the unsurpassed Bodhi-mind” Limited teachings can lead to great Dharma if we keep moving forward. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛心懷慈悲喜捨，施有為法用譬喻，說深妙法用權智，教令引領入佛道。」
⊙「我設是方便，令得入佛慧，未曾說汝等，當得成佛道。』《法華經方便品第二》
⊙我設是方便：佛設權智教法，對實智之稱，達於方便法之智，以小徑轉通大道，是謂行方便之智也。
【證嚴上人開示】
佛心懷
慈悲喜捨
施有為法用譬喻
說深妙法用權智
教令引領入佛道
佛陀的慈心，他的本懷就是慈悲喜捨，為人間就是來施設，隨著人間的有為法，用種種方便來譬喻。否則，我們眾生真的是鈍根，要瞭解佛的心靈境界，要瞭解宇宙的真理，談何容易！就是必須要佛的慈心悲懷，用著這種慈、悲、喜、捨，視眾生如己，或者是如己子，或者是如己親，這是多麼的親切。
既然自己能夠體會到，宇宙萬物的真理，既然能夠覺悟，萬物真理都是由本性；我們人人本具的佛性，這樣去散發出了萬物的真理，將萬物的真理，能夠收納於我們的一念心。所以要「施有為法」，就是將此世間萬法，有為、有形相、有作為之法，用來譬喻，譬喻我們這分無生無滅，原來就本有的清淨佛性，讓我們能歸納回來。所以，這就是要「施有為法用譬喻」，用世間的法，來譬喻無形的無為之法。
佛陀所說的是，「說深妙法用權智」。他要說的那麼深妙，將我們人人本具，清淨真如的道理，要說給大家知道，難啊！所以，佛陀所要說的也是這些法，「說深妙法」，是這麼真、這麼深、這麼微妙的道理，所以他不得不用權智。
因為，我們凡夫真的是沒辦法，佛陀的妙法一說即通，絕對沒辦法，所以他就要用權智，「教令引領入佛道」。如此循循善誘，用心來教導我們，慢慢地帶我們，讓我們能夠入佛道，走於這條菩提大直道。這是佛陀用心、用愛，用他的慈悲、耐心，曠劫以來的大導師，所以他必定要一次又一次，不斷不斷來引領我們。
有的人脫隊了，他就又要用心找。就如牧牛人一樣，找到走散的牛能夠再歸隊，走入這群牛的隊伍，向有草、有水之處，糧食充足的地方，這是牧牛人的責任。佛陀他就是承擔起這種責任，他對眾生不捨，捨不得捨掉他，只要有機會來覺悟眾生，無論是在畜生道，他也願意去。這就是佛陀的慈悲，六道中不斷輪轉，他是(乘)願力在六道，是他的慈悲，所以在三界中，來引領眾生。
哪怕是一草、一木，他接觸到了這種草木之後，能夠體會，將此體會的心得，再向人來啟發；人的啟發，能夠因為草木而覺悟。這也是在教育我們，天下有為萬法，無不都是含藏於，佛的智慧、心懷。我們若懂得用心，我們時時都是在受教。
要入佛道，我們要受教。將此教育，好好地領教、奉持，我們要入佛道。所以，佛陀時時刻刻，都是在說深妙法，在人間有為法之中，就是以權妙的智慧，示種種的形相，讓我們因緣成熟，我們能夠啟悟。這就是法，種種的譬喻都是妙法，期待人人真的能夠體會。
所以前面的經文，就說眾生就是貪著於生死，不覺六道的生死無常。我們凡夫都不知道，世間是如何的苦，只知道埋怨，不知道苦的根源是如何來？只知道埋怨，只知道如何貪，貪為己有；貪不到的，我發怒、發脾氣、發毒誓、發毒念、行毒法，這稱為凡夫；不覺於此三塗惡道之中受苦難，都是從人間(造業)開始。
接受了佛法之後，只知道獨善其身，不知道天下眾生複製的煩惱，這污染的世界，無法讓我們獨善其身。自己都不知道，所以還更不瞭解，佛陀的「化城」，權小的教法，只是要讓我們知道，稍微休息一下，將心完全「生死疲勞」，完全稍微休息一下，清淨了心，不要有牽累的緣。這是小乘法。
其實佛陀說：現在既然都沒有牽累的緣，開始要向前走。這只不過才是一段的化城，來，再向前走。向前走就是廣度眾生，行菩薩道，這條就是康莊的菩提道，這才是真正消滅生死煩惱，最透徹的道路。
這就是前文，佛陀對眾生的慨歎，不捨，所以他就說出眾生，還是貪著於生死中，哪怕是有經過了，與無量諸佛結過了緣，之前說過，有結緣眾、有影響眾、有當機眾等等。卻是現在能夠來聞法，現在能夠遇到與佛同世，但是他們還是「鈍根樂小法」。那些人，還是於無量諸佛所都是做結緣眾，隨喜聽聽，不用心。
應該我們要做當機眾。我們若能夠(認為)，佛陀的說法是為我們說的，我們要用心來接受佛的教法，如此才有受用；所以，受用就要身體力行，所以我們要身體力行，不要停在那裡，「不行深妙道」，我們要身體力行。
眾生要先能體悟，從世間是苦，所以佛陀講法的順序，他就是先向大家說「苦」。苦，瞭解之後，我們才能預防苦再來侵擾我們；知道這是「集」來的，不可計量的眾生心，有不可計量的煩惱，這樣會合起來，這個世間真的是惱亂人。
所以，佛陀他就要用種種法，要如何先讓我們，去除心的貪、瞋、癡，這種欲念，先帶我們辭親割愛，不要再有牽累的緣，讓心清淨一點。這種脫離生死，不要在生死的瀑河之中，不只是自己有生死的煩惱，再加上眷屬的煩惱，還有很多情的牽絆的煩惱，無不都是於生死中，所以稱為「生死瀑河」。
這都是昨天說過，煩惱自己的生死，就已經很擔憂了；個人的煩惱就已經很多，還要煩惱到很多姑姨、伯叔、親子的感情、夫妻的感情，一大堆的情。無不都是人人，都在這種「生死瀑河」中，加上了世間無量數的眾生會合，所造成的社會動亂，人間不安，又加上了天然災難，你們想，苦不苦啊！很多的苦難。
像這樣，豈止是我們辭親割愛，沒有感情的拖累，我們心清淨，這樣就好了？都不去管他人的生死苦難，這些都不必管了，因為已辭親、已割愛，沒有這些家眷好擔心，難道只是這樣就好了嗎？佛陀說：「還沒有，我們還要再向前走，換你要去關心很多，與你沒有關係的人。這些眾生，其實都是原來我們生生世世，曾有過互相都有的因緣。」所以佛陀他就會說很多的因緣。
《父母恩重難報經》(中)，這一大堆白骨頭，佛陀向這一大堆白骨頭禮拜。阿難問：「為什麼？佛陀為何向這一大堆白骨頭，禮拜呢？」佛陀回答說：「這一大堆白骨頭，都是曾經在我生生世世，互為父母，無不都曾是我的親人。」
你們想，佛陀的境界，他視天下一切眾生，無論是過去，或者是未來，不知過去生，有多久以前，所以，佛陀視一切眾生，都是己親。不只是今生此世辭親割愛，大家與我們無關，於過去生就是這樣。何況我們應該對芸芸眾生，我們還要度的時間，不知道還要多長，我們要發心再入娑婆，回歸娑婆，我們所要結的緣還很多，不是到此為止。
也曾告訴過大家，「妳這位婦人為什麼哭？」「我的孩子，我的先生……等等」「這是人生原來的道理，哭什麼？」自顧自往前走。後面又有一位，「這位婦人，妳為什麼哭得這麼悽慘？」「我的先生、我的孩子忽然間……。」「很可憐。是啊！人生這樣叫做苦。妳為他悲，妳為他疼，妳為他苦，到最後他也不會再回來了。妳要好好保重，來，這條手帕給妳，妳把眼淚擦一擦，心要放下。人生本來是苦，佛的道理是這麼說的。」這位女人心開意解，她放開了煩惱，去修行。
在佛世時，一位老阿婆見到佛就不歡喜心，躲開。看到阿難，她就歡喜，一直要跟著他。佛陀就說：過去(生的)那位女人，前面走過去的那位比丘是我，後面又有一位比丘，這樣安慰她，拿出一條手帕讓她擦眼淚，開示她，能夠知道入佛道。儘管這位老婆婆與佛法有因緣，不過與我無緣，是與阿難有緣，跟著阿難要聽法，要修行。
所以說，我們不是自了就好了，我們要再來生世，我們還要度眾生，我們希望讓眾生見到就歡喜，這樣走過去，他就隨我們來。這就是未來結一個好緣，「未成佛前，要先結好人緣。」
所以，佛陀還是很辛苦於人間。所以下面這段（經）文，佛陀就說：「我設是方便，令得入佛慧，未曾說汝等，當得成佛道。」
我設是方便
令得入佛慧
未曾說汝等
當得成佛道
《法華經方便品第二》
這段經文，佛陀說：我還是設種種方便的因緣。為了要引導人人，入清淨、無染的境界，他必定要設是方便。方便，佛陀如何來設方便法呢？那就是佛以權智的教法。
我設是方便：
佛設權智教法
對實智之稱
達於方便法之智
以小徑轉通大道
是謂行方便之智也
前面也與大家說過，「權」就是妙權。妙權就是，雖然他說方便法，不過其中有非常微妙的道理，是一脈相傳，不離深妙法。所以這稱為「權智」，用很淺顯的道理。
雖然，無為法；「無為法」就是本來就是這樣，我們人人本具，也不是別人造作給你的，如來、真如，而也沒有人能滅掉，你的真如、清淨的本性，這是無為法。本來就有，原來的道理，這是智，這是對「實智」。「實智」就是一乘真實法，稱為實智。「權」呢？權智，那就是方便，用種種譬喻，這種方便法。
(眼前)這綠綠的東西，是(從)樹剪下來的，這是樹，不是只有這一塊綠綠的東西，樹是從一粒種子。那株是草，草是草種，這株草，整株就是，從那粒種子來的。這棵樹，是一棵樹，榕柏樹，剪下一部分來，就是這樣。所以，各種形態，都有它各種不同的法，這不同的法，都有它不同的因種在。這是權巧方便，應機而施教，所以，這稱為「權巧之智」。
實智，就是讓你透徹瞭解，這些東西的形相的本來源頭，讓你能很透徹瞭解。所以，「權」，是相對於「實」法而言。真實法，我們無法瞭解，就要用譬喻、方便法，讓我們知道。我們若是能瞭解，我們就通達方便法的智慧。
所以，「以小徑轉通大道」，這條路，小小的路，彎彎曲曲，來，帶著你。帶到此處，從這邊直走，就是一條康莊大路了。所以「以小徑轉通大道」，雖然是方便的小教，是要連接到大路的地方。所以，佛陀必定要以此方便，所以，行方便智，這是佛陀施教的方式。我們要好好用心，才能夠「體解大道」。
要「體解大道」，你必定要「發無上心」。不只是我自己這樣瞭解了，知道，知道，我知道人生六道輪迴苦。所以我要獨善其身，我現在都不要與大家攀緣。我不只是辭親割愛，我現在都不要與大家攀緣。人家若問你：「某某師父，這個東西要放在哪裡？」「我不要與你攀緣，你自己去找。」是不是這樣？
我們人與人之間，每天在接觸，都是有緣，你好好告訴他，他會說：「感恩！」這樣就結一個好緣。你若告訴他：「你自己去找，我不要與你攀緣。」若是這樣，他以後看到你，他就是不理你了。就如佛與阿難，面對一位婦女一樣。
總而言之，我們要「體解大道」，我們必定要「發無上心」。小教要入大法，要再繼續向前走。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Provisional Teachings Guide People to Truth (設權導實引入佛道)
Date: July. 02. 2014
The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. To speak of conditioned phenomena, He uses analogies. To give profound and wondrous teachings, He uses provisional wisdom. He teaches and guides people onto the Buddha-path.
The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. He comes to the world to give teachings; in accord with the world’s conditioned phenomena, He uses various skillful means to make analogies. Otherwise, with our dull capabilities, understanding the Buddha’s state of mind and the true principles of the universe would not be easy. We must have the Buddha’s compassionate intent and exercise loving-kindness compassion, joy and equanimity to see all sentient beings as we see ourselves, or as we see our own children or our own family. This will lead to a sense of closeness. Since He can comprehend the true principles of all things in the universe, and can realize that the true principles of all things come from our nature, that the intrinsic Buddha-nature we all have gives rise to the true principles of all things, He can bring those true principles back together in people’s minds.
Thus, “to speak of conditioned phenomena” is to use all phenomena of the world, conditioned, tangible or contrived, as analogies for our non-arising and non-ceasing pure intrinsic Buddha-nature. This helps us return to it. So, in order to “speak of conditioned phenomena, He uses analogies.” He uses worldly phenomena as analogies for intangible and unconditioned Dharma.
The Buddha gives “profound and wondrous teachings” by using “provisional wisdom.” His words are so very profound and wondrous. But teaching us about our intrinsic pure nature of True Suchness so we can understand it is very difficult. This is what the Buddha wants to teach us. “To give profound and wondrous teachings,” to teach us such true, profound, subtle and wondrous principles, He has to use provisional wisdom, because ordinary people really cannot understand. There is no way they can understand the Buddha’s wondrous Dharma right away.
So, He has to exercise provisional wisdom to “teach and guide people onto the Buddha-path.” Thus He patiently guides us, mindfully teaches us and gradually leads us onto the Buddha-path, to walk this broad and direct path to awakening. This is how the Buddha mindfully, lovingly, compassionately and patiently [teaches us]. He is the great teacher over these vast kalpas, so He must return again and again to continuously guide us. When some people stray from the path, He has to make the effort to find them. He is just like a cowherd. He finds lost cows and reunites them with their herd, as they head toward pastures filled with grass and water, places with plenty of food. This is the responsibility of the cowherd. The Buddha takes on this kind of responsibility. Because the Buddha cannot bear to abandon sentient beings, as long as He has a chance to awaken them, He is willing to go, even if it is in the animal realm. This is the Buddha’s compassion. He continuously transmigrates within the Six Destinies based on the power of His vows. Because of His compassion, He comes to the Three Realms to guide sentient beings. Even by simply encountering a blade of grass or a tree, He can attain realizations, which He then uses to inspire others.People can be inspired by grass and trees to attain realizations.This also teaches us that all conditioned phenomena in the world are encompassed by the Buddha’s wisdom and heart.
Indeed, if we are mindful, we can constantly receive teachings.To enter the Buddha-path, we need teachings; we must properly take in and practice these teachings.Thus we enter the Buddha-path.
So the Buddha, at all times, is expounding profound and wondrous Dharma.
In this world, amidst the conditioned phenomena, He uses provisional and wondrous wisdom to manifest all kinds of appearances.This helps our causes and conditions ripen, so we can awaken.This is the Dharma.
All analogies are wondrous Dharma.He hopes everyone can truly attain realizations.
Thus, the earlier sutra passage said that sentient beings cling to birth and death, and cannot realize the impermanence of life in the Six Destinies.We ordinary people do not recognize the depths of suffering in this world.We complain about it, but we do not seek to discover its source.We only complain about it; we only know to be resentful and greedy, to take things for ourselves.
When we do not get what we want, we become angry, make poisonous vows, have poisonous thoughts and commit poisonous actions.This is what we ordinary people do.
We do not realize that our suffering in the Three Evil Destinies comes from [the karma we created] in the human realm.After we accept the Buddha-Dharma, we may try to awaken only ourselves.We do not understand that the afflictions reproduced by sentient beings and this defiled world we live in make it hard for us to awaken ourselves alone.
We do not know this, so there is no way we can understand the concept of Buddha’s “conjured city”.
These limited, provisional teachings allow us to rest our minds.This allows our minds to fully recover from the fatigue of samsara.We can purify our minds and avoid developing entanglements.This is Small Vehicle Dharma.
Indeed, the Buddha said that once we are freed from entanglements, we must begin to move forward.We are only at a conjured city [on a long road], so we must keep moving forward to walk the Bodhisattva-path of widely transforming sentient beings.This is the broad Bodhi-path.This is the path that truly and thoroughly eliminates the afflictions of samsara.In this earlier passage, the Buddha showed His concern and care for all.
Therefore, He pointed out how sentient beings are still clinging to samsara.People have formed karmic connections with countless Buddhas.As I mentioned before, they were associates, or influencers, adopters and so on.Though they could now listen to the Dharma and encounter the Buddha in this lifetime, they still have “dull capabilities” and “delight in Small [Vehicle] Dharma”.In the presence of countless Buddhas, they have remained associates who only listen casually without being mindful.So, we must be adopters.If we feel that the Buddha is [directly] teaching us and thus mindfully accept His teachings, we will find them applicable.
To apply them, we must put them into practice.To put them into practice, we must not stop before we begin to walk the profound and wondrous path.We must put [the Dharma] into practice.We sentient beings must first realize that the world is full of suffering.So, the sequence of the Buddha’s teachings starts with ‘’suffering”.
After understanding suffering, we can prevent it from troubling us again.We will know the causes of suffering.The countless minds of sentient beings have countless, incalculable afflictions.When accumulated, those afflictions will truly trouble the people in this world.So, the Buddha used all kinds of methods to first help us eliminate greed, anger and ignorance form our minds.To eliminate desires, He first led us to leave our family and loved ones and cut off entanglements, so our minds can be pure.
By transcending cyclic existence, we leave behind the turbulent river of samsara.
Not only must we eliminate our own afflictions of samsara, but also the afflictions of our family and the entanglements of many kinds of relationships. These are all part of our cyclic existence, so we talk about “the turbulent river of samsara”. I talked about this yesterday.
The afflictions in our own lives are already very troubling. We already have many of our own afflictions; on top of that, we worry about the afflictions of aunts, uncles, children and spouses, all our loved ones. We are all in “the turbulent river of samsara”. And when countless beings come together, we create social unrest and disturbances, in addition to natural disasters. Think about it, wont’ this bring suffering?
With all this suffering, we must do more than leave our loved ones to eliminate our emotional entanglements and purify our minds, that is not enough. We cannot ignore the suffering of others is leaving our families and ones so that we do not need to worry about our kin all we need to do? The Buddha said, “No”. We must continue to move forward by caring for people who are unrelated to us. These sentient beings have actually created karmic connections with us in our past lifetimes. Thus, the Buddha told many stories about causes and conditions.
In the Sutra of Profound Gratitude toward Parents, the Buddha paid His respect to a big pile of bones. Ananda asked Him why. “Why are You prostrating to this pile of bones?” The Buddha answered, “These bones in this big pile belonged to my parents from many past lifetimes, they were once my loved ones.” Consider the Buddha’s stated of mind. He sees all sentient beings in the world, whether in the past or future, even countless lifetimes ago, [as His family]. So, the Buddha sees all sentient beings as His loved ones. Leaving our loved ones in this lifetime does not mean we will have nothing to do with them, we have probably done this in a past life. Moreover, we do not know how much time we still need to transform sentient beings.
So, we must aspire to return to the Saha World. We still have to form many connections, we cannot stop here. Previously, I have told this story. A bhiksu asked a woman, “Why are you crying?” [She said, ]“[Terrible things] happened to my children and husband.” [He said, ]“This is how life is; why cry about it?” Then he walked on. Later, another [bhiksu] saw her and asked, “Ma’am, why are you crying so miserably?” [She said, ]“My husband, my child suddenly…” [He replied.] “This is very sad; you are truly suffering. You grieve for them, you ache for them and you suffer form them, but ultimately, they will never come back. You have to take care of yourself. Here, take this handkerchief and wipe your tears away. Let it go, life is inherently full of suffering”. “This is what [the Dharma] tells us.” The woman became open and understanding, and she let go of her afflictions to begin her spiritual practice.
Then during the Buddha’s lifetime, there was an old woman who felt and aversion toward the Buddha and avoided Him whenever she saw Him. However, when she saw Ananda, she felt happy and would always follow him. The Buddha said, “In her past life, the first bhiksu who walked by was I. I was followed by the bhiksu who comforted her. He took out an handkerchief for her to wipe her tears away. His teachings led her onto the Buddha-path. This old woman has a karmic connection with the Buddha-Dharma, but not with me. She has a connection with Ananda and follows him to listen to the Dharma and to practice.” Thus, we cannot only benefit ourselves. We have to return in future lifetimes to transform sentient beings. We hope sentient beings will be happy and follow us when they see us.
So, we must form good connections for the future. “Before attaining Buddhahood, first form good connections with others.” Thus, the Buddha worked hard in this world.
In the next sutra passage, the Buddha said, “I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you that all of you will attain Buddhahood.”
In this sutra passage, the Buddha said, “I established all kinds of skillful means. In order to guide everyone to a pure and undefiled state, He had to establish and teach skillful means. How did the Buddha establish skillful means? With teachings of provisional wisdom.
“I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.”
I have previously explained that “provisional” teachings, or skillful means, are wondrous. There are very subtle and wondrous truths in them passed on as part of a continuous lineage, that do not deviate from profound, wondrous Dharma. So, this comes from “provisional wisdom,” which is the use of simple principles to teach. This is unconditioned Dharma; something that has always existed. It is an intrinsic part of us; no one else created the Buddha-nature and True Suchness within us. Similarly, no one can destroy our pure intrinsic nature of True Suchness. It is unconditioned Dharma, which is intrinsic, fundamental truth. This is wisdom that leads to true wisdom. True wisdom is True Dharma of the One Vehicle.
What about “provisional [wisdom]? Provisional wisdom is skillful means that utilize various analogies. This green thing [in front of you] was cut from a tree. But a tree is not just made up of this green thing. A tree comes from a seed. That is a blade of grass, and grass comes from grass seeds. This entire bunch of grass came from that seed. This is part of a tree, a cutting from a Juniper tree. That is all. Thus, all kinds of appearance are created through various phenomena. Each phenomenon arose from a different cause. These are like provisional skillful means, which are taught according to capabilities.
So, this is provisional wisdom.
True wisdom helps us to thoroughly understand the original source of these appearances and forms. So, the “provisional” is such in relation to the “true”. The True Dharma is incomprehensible to us, so He uses analogies and skillful means to help us understand. If we can understand [skillful means], we will realize the wisdom behind them. So, “a small side street leads to the great path”. This small winding road will lead us and bring us to this place. If we keep walking, we will reach a broad path. So, “a small side street leads to the great path”. Though skillful means are limited teachings, they connect directly to the wider road. This is why the Buddha utilizes skillful means and exercises skillful wisdom. This is how He gives teachings. Thus, we must be mindful, so we can “comprehend the great path”.In order to “comprehend the great path,”we must “bring forth the unsurpassed Bodhi-mind,” not just focus on our own understanding “I know. I know that cyclic existence in the Six Destinies is suffering, so I just want to benefit myself and not seek karmic connections with anyone.Not only will I leave my loved ones behind, I will not seek karmic connections with anyone.” If someone asks you, “Where should I put this thing?” “I do not want to form a connection with you, figure it out yourself,” would that be your answer? We come into contact with people every day and are constantly forming karmic connections. If you tell him [where to put it,] he will say, “Thank you” This creates a good karmic connection. If you tell him, “Figure it out yourself, I do not want any connection,” then when he sees you again, he will ignore you.
This is like what happened with the Buddha and Ananda and that woman. In conclusion, if we want “to comprehend the great path,” we must “bring forth the unsurpassed Bodhi-mind” Limited teachings can lead to great Dharma if we keep moving forward. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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