20150116《靜思妙蓮華》妙權方便安住實智(第481集)
（法華經•譬喻品第三）
⊙「定慧無漏心清淨，不可思議云深遠，妙權即實云微妙，安住實智說是法。」
⊙「佛以種種緣，譬喻巧言說，其心安如海，我聞疑網斷。」《法華經 譬喻品第三》
⊙「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》
⊙佛說：述過去世無量滅度佛，及現在釋迦佛，都先權後實之說。
⊙迨聞佛示開權顯實之說，及聞三世諸佛道同，安住方便中，亦皆演說是方便法，即是說實道，即皆為演暢清淨之法。
⊙由此知所聞即是真實道故，心生大歡喜，安住在妙權方便法中，疑悔悉除，即得入於如來實智之中。
【證嚴上人開示】
「定慧無漏心清淨，不可思議云深遠，妙權即實云微妙，安住實智說是法。」
定慧無漏心清淨
不可思議云深遠
妙權即實云微妙
安住實智說是法
我們常常說，修行要修去除煩惱。煩惱心就是「漏」，漏，就是漏失掉。好的法，我們有聽，聽了之後就忘記了，這就是我們的煩惱，不斷在複製，那就是依然故我，習氣還是一樣在，這叫做「漏」。
要如何能讓法入心，不會讓它漏掉？唯有就是下功夫修行。下功夫，常常說過了，戒、定、慧，戒定慧就是「三無漏學」，就是說我們若能夠，行中有戒、心中有定，腦中就有智慧。
戒，就是防惡止非。預防惡念不要入心來，停止外面的境界，錯誤的行為，這叫做戒。
各人自己的心有種種的習氣，這個習氣失去了，誠、正、信、實，或者是驕慢、瞋恚，這種，人人若有這種的心念，人與人合起來，所做的事情，那就是煩惱重重，障礙多多。所以我們要先，從個人的修養開始，我們必定要有戒，戒護我們的心，待人接物，誠正信實，對人不要有，貪、瞋、癡、驕傲的心。若能這樣，組成了一個團體，這個團體是最好的團體。
所以我們來修行，叢林叫做修行的團體，修行的團體，人人必定要真修行者，要重視戒，戒在我們的生活中，我們的心，才能安定下來；所以我們要有戒、有定，戒、定，再慧，我們若有戒、有定，絕對是有智慧的人。
因為我們的心，防非止惡，我們預防我們的惡念不起，雜念不生，行為沒有錯誤，這樣我們心安理得，所以，自然我們的內心，這個清淨的心，就像水。若靜下來時，能夠照徹，天空、星、月等等，這就是因為我們的戒，讓我們的心定。就如水一樣，一切的境界來，很明顯，這就是慧，這叫做智慧。
所以，智慧在周圍的境界，能讓我們很清楚，人我是非，分別很分明，自然就沒有錯誤。所以「定慧無漏心清淨」，這個「無漏」就是，法都在我們心中，法在生活中，所以生活中不離法，這叫做法無漏。待人接物也不離開法，這樣我們的心，就是清淨。這真的是不可思議！
不可思議在哪裡呢？深遠。佛陀的覺悟是與宇宙大法，結合起來，所以，智慧就是要遍虛空法界，不論是什麼樣的法，情與無情，情就是人類、眾生，無情，就是世間形形色，山河大地等等，這都叫做無情，但是有情、無情，皆有很深的法。
看看大地萬物，不論是五穀雜糧，在我們的身體，不同的作用，營養分，如何吃會健康，如何製作，能夠成為可口的食物，看，這難道不就是法嗎？地上的食物，它充滿了很豐富的法，供應人間，我們想，這難道不是很微妙的法？時間，這個道理，從無始以來就有，所以時間不論是多久，道理，人的心，人的性與脾氣，也是自古以來就有人我是非，不同的習性，會合在一起，這就是人間的煩惱，我們修行就要去瞭解這些煩惱。
普天之下，不論是什麼樣的空間，人類、眾生都是有這樣，不同的習氣。所以說，時間不論是多長久，或者是空間有多大，人間的困擾、煩惱就是這樣。所以這是一種不可思議！
要讓它回歸到心清淨，不可思議！還是同樣不可思議！要用什麼方法，多少的法呢？天地之大，空間之大，人間之多，到底要什麼法，才能適應人所了解的，能夠將心收回來，戒、定、慧，讓心能夠清淨，要用什麼法呢？真的也是深遠。
所以佛陀就是隨著，眾生的煩惱那麼多，要用很多種的道理，不可思議、很深遠的道理，從淺到深，如何能適應眾生，所以說「妙權即實云微妙」，道理，在這個方便法中，隱含著真實的道理存在。
修行，我們若不瞭解它，偏執了一個法，就像舍利弗，他就是道理很好，開始這樣就執著下來，執在偏空，就是「真空」的道理，他很瞭解，卻是還未透徹，「妙有」的道理，這就是對他的慧命就有缺失。所以，覺者的智慧，怎樣告訴我們，我們就要怎樣瞭解，瞭解之後還要省悟，自己反省，自己去體悟。若能夠這樣，那個妙權，雖然是方便，方便法中有真實法，這叫做微妙。
若能夠這樣，我們能夠瞭解、修行，心才能夠安住。安住在哪裡呢？實智。這個實智，就是真如的智慧，這樣我們才能夠瞭解了法，才能將這個法和大家分享。
就像佛陀在世時，有一位婆羅門教的修行者，慢慢能夠瞭解，釋迦佛的法，實在是很好，他要捨去婆羅門的修行。有一天，他就來到佛前，問佛陀，這樣說：「世尊，未來到底，會出現人間的佛，有多少？」未來佛，佛陀回答他說：「未來能夠成佛的人，如恆河沙數之多。」
聽了之後，他自己覺得：「這樣安心了，我來生來世再來做人時，我也能夠修行佛法。」這樣他很滿意，這樣就回去了。但是走到半路，他就這樣想：「我光問未來能夠成佛的人，有多少？但是我沒有問，過去已成佛的，有多少？」他就趕快再回過頭來問。釋迦牟尼佛再回答他說：「已經如恆河沙數無量成佛。」這位修行者，婆羅門教，他這樣聽了，忽然間他醒悟過來。
「是啊！過去已經有成佛的，已有恆河沙數之多，我都沒有得遇，未來恆河沙數的諸佛，我難道能得遇嗎？過去既然不遇佛，未來還不知道能不能得遇？我現在面前就是，大覺者釋迦牟尼佛，我何不在這個時候，就要趕快立即修行呢？」自己主意定下來，就向佛陀求皈依、出家。佛陀微笑，歡喜接受：「善來！比丘。」就這樣，這位婆羅門教，很用功修行，安住在實智中。他知道心要清淨下來，所以心無雜念，沒有旁騖，他就是專心修行。
這就是我們修行，也就是要這樣。過去的，我們既然得不到，未來的，還不知道，我們為什麼不把握在現在呢？安住，安住我們現在這念清淨的心，來接受佛陀的教法。
所以我們前面的(經)文就說，「佛以種種緣，譬喻巧言說，其心安如海，我聞疑網斷」。
佛以種種緣
譬喻巧言說
其心安如海
我聞疑網斷
《法華經 譬喻品第三》
這是前段的(經)文，佛的心，對天下宇宙萬物之間，無不知、無不曉，所以佛用很清淨的心，開闊智慧如海，這樣應眾生機來說法。舍利弗現在應該疑網也已經除了，斷疑了。
所以下面接下來再說：「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》
佛陀一直說，過去世有很多很多的佛，無量，無量就是如恆沙，算不完的佛，已經出現過在人間。每一尊佛出現在人間，都是安住方便中，同樣說方便法。
所以孔夫子講學也會舉，古時候的歷史是這樣、這樣，述而不作（編按：纂述前人舊聞而不創作新說）。我(孔夫子) 說的這些，都是過去的，同樣的道理，我現在所說的，也是過去釋迦佛所說的法。所以這種述，敍述，那就是佛在敍述過去，這是舍利弗說：佛說過去，即使現在的釋迦佛，都是同樣「先權後實」。
佛說 述過去世
無量滅度佛
及現在釋迦佛
都先權後實之說
佛陀說，過去佛也是以方便法，來為人間說法，現在的釋迦佛也是同樣，用方便法，來引導眾生，最後才開始「開權顯實」。因為眾生長久以來，就是這樣的習氣存在，佛陀說，過去佛也是，以方便法來為人間說法；所以不得不用，應眾生根機、習氣來說法，所以用方便法，即是說實道。
迨聞佛示
開權顯實之說
及聞三世諸佛道同
安住方便中
亦皆演說是方便法
即是說實道
即皆為
演暢清淨之法
這個方便法，其實是說真實道。裡面所包含著的道理，就像日常生活中，在應用的東西，不論是衣、食、住、行，哪一樣不是含藏著，很深的道理呢？所以，全都在方便中，我們在用的其中就有，很深奧的物理、生理存在，所以這要體會與瞭解。
「即皆為演暢清淨(之)法」。過去、現在、未來的諸佛，還是先用方便，然後再將真實法，展現在大家面前。因為這樣，瞭解了，舍利弗已經開始，「由此知所聞，即是真實道(故)」，現在才瞭解佛陀過去所說的一切雖然是方便法，其實含藏著真實的道理。
由此知所聞
即是真實道故
心生大歡喜
安住在
妙權方便法中
疑悔悉除
即得入於
如來實智之中
佛陀說「真空」，其實含藏著「妙有」的實法存在，是自己不瞭解而已，所以現在舍利弗心生大歡喜。
過去只瞭解其一，不知其二，所以現在一二都清楚了。就像二隻腳很健康，能開步，邁大步，向前前進。道理同樣，不只是修慧就好了，還要修福。「不可以少善根、福德、因緣」，所以我們要見真如，必定要有大善根、大福德、因緣，才有辦法回歸真如清淨本性。
現在舍利弗知道了，所以其心大歡喜，心生歡喜了，也安住妙權方便法中，也已經心安下來了，過去的疑，完全都去除了。我們若要心能定下來，除非要將疑心去除，我們才能安心聽法。而我們若還有沒有很徹底相信，我們的疑心會常常起，所以，疑悔一定要完全去除，就能夠入於如來實智中。
所以，我們各位聽經，希望我們要用真誠的心來聽，法若是能夠入心，我們就是即時能夠看萬事物，我們都能用恭敬心。每一件東西，都有活生生的道理存在，不要說這東西是無情，無情的東西，有情來用。對啊！地板，有情或無情？屋頂，有情或無情？無情。因為怎樣呢？任憑你怎麼用，它都沒有向你反應；隨你如何將它改造，它隨你的改造，就成什麼樣的形。其實，它裡面含藏著，是多麼浩大的道理，真的是浩大的道理存在。
想想看，合抱之樹，大家這樣牽手合抱的那棵樹，它是從毫芒的種子落土，在天地之間因緣會合，有陽光、有水分、有大地、有空氣，這些因緣這樣會合起來，這毫芒的種子才能長苗、發芽，開始(從)樹苗、小樹、大樹，一直到合抱之樹。人類將它砍了之後，成為木材，這個木材能製造很多種用品。用於建造，就是蓋房子，它叫做建材；這個建材將它放在地上，叫做地板；放在屋頂，那就是天花板，等等的名稱都不同。那就是我們人類如何取用它，任憑人類去取用。
我們若這些道理都瞭解，我們就要心懷感恩。它要經過多久的風霜歲月，才能成為合抱之樹呢！們若能都了解，那個開始與現在，我們在用的這個道理，若了解了，哪個人不懂得要惜物呢？所以，道理回歸到，我們的本性來，我們將它全部都體會、瞭解，發揮這種的智慧，去疼惜大地萬物，若這樣，這就是如來實智。
同樣的道理，所以各位，聽經要用心，舉一隅，以三隅反，就是我們要用這個竅門，去瞭解，沒有聽不清楚的法。所以希望大家要在，戒、定、慧，無漏中，法用在我們的生活中。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Give Provisional Teachings, Abide in True Wisdom (妙權方便安住實智)
Date: January.16. 2015
“With flawless Samadhi and wisdom, our minds will be clear and pure. This inconceivable state is deep and far-reaching. The wondrous provisional is also the true; thus it is called subtle and wondrous. Thus we can peacefully abide in true wisdom and teach this Dharma.”
We often say that we engage in spiritual practice to eliminate afflictions. Afflictions are also called Leaks. Leaks allow things to flow out. We listen to good teachings, but after hearing them, we may forget. This is because our afflictions continue to multiply. Thus, we remain the same as before. Our habitual tendencies still remain. This is why we have Leaks. How can we take the Dharma to heart without allowing it to leak out? To do this we must put in head work as we engage in spiritual practice. This means that we must work hard on practicing precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. This means if we abide by precepts in our actions and have Samadhi in our hearts, we will have wisdom in our minds. Precepts guard against wrongs and stop evil. They prevent evil thoughts from entering our minds and keep us from committing wrongdoings in the world around us; this is what precepts can do. This is because, within each of us, we have various habitual tendencies. These habitual tendencies cause us to lose our sincerity, integrity, faith and steadfastness. Perhaps there is also arrogance or anger in us. If people have these emotions in them, coming together to do things will give rise to severe afflictions and many obstacles.
Thus we must begin with refining out characters. We must uphold precepts to protect our minds. We must interact with people and deal with things with sincerity, integrity, faith and steadfastness. We must not interact with people with a mind of greed, anger, ignorance or arrogance. If we can form an organization with this spirit, it will be the best kind of organization. This is why we must engage in spiritual practice.
A monastery is a group of spiritual practitioners. In a community of spiritual practitioners, everyone must truly engage in spiritual cultivation. Everyone must value the precepts. Only when there are precepts in our lives can our minds be calm and focused. So, we must cultivate precepts, then Samadhi. With precepts and Samadhi, we can gain wisdom. If we cultivate precepts and Samadhi, then we will definitely have wisdom. Because our minds guard against wrongs and stop evil, we can prevent unwholesome and discursive thoughts from arising. Thus our behavior will be free of mistakes. We will be at peace, with a clear conscience, and naturally our minds will be pure like water. If the water is calm, it can clearly reflect the sky, the stars, the moon and so on. This is because precepts can help our minds achieve a state of Samadhi so they can be like still water that clearly reflects all phenomena. This is what we call wisdom.
When we apply wisdom to our surroundings, we will be able to see things very clearly and separate out [the truth in] interpersonal conflicts. Then we naturally do not make mistakes. So, “with flawless Samadhi and wisdom, our minds will be clear and pure.”
“Flawless” means that [with no Leaks] the Dharma will remain in our hearts and in our daily living. So, if we live according to the Dharma then the Dharma will not leak away. If the Dharma is applied in all our interactions, then our minds will be pure. This is truly inconceivable. Why is it inconceivable? Because it is very profound. The Buddha became enlightened when [His mind] converged with the universe.So, wisdom must pervade the universe and all the Dharma-realms, encompassing all things, sentient or non-sentient.
Sentient includes humans and all living beings.Non-sentient refers to various things in the world, mountains, rivers and so on.
These are non-sentient.Sentient or non-sentient, everything contains very profound Dharma.
Look at all the things in the world.Each of the various grains have different effects on our bodies.Their nutrients can keep us healthy.They can be prepared into delicious food.See, isn’t this also Dharma?The food that grows from the land can provide us with an abundance of Dharma.If we think about this, isn’t this very subtle and wondrous?These principles have existed since Beginningless Time.No matter how much time has passed, the principles [remain].People’s minds, natures and temperaments have caused interpersonal conflicts since ancient times.When different habitual tendencies come together, afflictions arise in the world.
We engage in spiritual practice so that we can understand these afflictions.Everywhere in the world, regardless of the place, humans and sentient beings have their distinct habitual tendencies.So, no matter how much time has passed, or how vast the space is, peoples’ troubles and afflictions are the same.
This is also inconceivable.
We want to return a pure state of mind, but this is inconceivable.
It is also inconceivable to us.So, what methods, how many teachings, do we need [to understand this]?In this vast world and universe, among these multitudes of people, what is the Dharma that can be adapted people’s understandings to help them refocus their mind on precepts, Samadhi and wisdom?What is the Dharma we can use to purify our minds?It can actually be very profound.
So, the Buddha adapted the teachings according to the various afflictions of sentient beings by using many different kinds of principles.Thus the inconceivable, very profound principles could be reached starting from the simple and, in this way, be suitable for sentient beings.
So, “The wondrous provisional is also the true; thus it is called subtle and wondrous.”Within the teachings of skillful means are hidden the true principles.If we do not understand spiritual practice and are biased and cling to a certain teaching, then we will be like Sariputra.Because he learned helpful principles, he became biased and attached to them.He was attached to the principles of “true emptiness”.He understood this principles well but he still did not thoroughly comprehend the principle of “wondrous existence,” therefore there was a deficiency in his wisdom-life.
The Enlightened One was wise, so whatever He tells us, we must try to understand.After we understand, we must reflect and awaken, reflect on ourselves and awaken to the truth.If we can do this, though wondrous provisional teachings are skillful means, [we will realize] they contain True Dharma.This is subtle and wondrous. If we can do this, we will understand that with spiritual practice, our minds peacefully abide.
Where can they peacefully abide?In ultimate wisdom.Ultimate wisdom is the wisdom of True Suchness.This is the only way we can understand the Dharma and be able to share it with other people.
During the Buddha’s lifetime, there was a Brahmin practitioner who had gradually come to understand that Sakyamuni Buddha’s teachings were really great.So, he wanted to abandon his Brahmin practices.
One day he came before the Buddha and asked.“World-Honored One, in the future, how many Buddhas will appear in this world?”
The Buddha replied, “In the future, those who will become Buddhas will number as many as the sands of the Ganges.”
After hearing this, he felt at peace.“When I come back as a human in future lifetime, I can practice the Buddha-Dharma then.”
He was quite satisfied and went home.
But halfway home, he thought, “I only asked how many will become Buddhas in the future, but did not ask how many had attained Buddhahood in the past.”So, he hurried back to ask Sakyamuni Buddha replied, “Those who have attained Buddhahood in the past are as innumerable as he sands of the Ganges.”
Upon hearing this, this Brahmin practitioner suddenly came to a realization. “Indeed, those who had attained Buddhahood in the past are as innumerable as the sands of the Ganges, yet I had not encountered even one before. Though there will be innumerable future Buddhas will I encounter any of Them? Since I never encountered one in the past, I don’t know if I can meet one in the future. Right in front of me is the Great Enlightened One, Sakyamuni Buddha. Why don’t I seize this moment to immediately engage in spiritual practice?”
He made this decision and asked to take refuge with the Buddha and become a monastic. The Buddha smiled and happily accepted him. “Welcome, bhiksu”. Just like that, this Brahmin practitioner worked hard on his spiritual practice and peacefully abided in ultimate wisdom. He knew he must purify his mind. So, free of discursive thoughts and distractions, he focused his efforts on spiritual practice. This is what we must strive to do in our own spiritual practice.
Since we did not attain [realizations] in the past and do not know what the future will bring, why don’t we seize this moment? We peacefully remain in this pure state of mind as we receive the Buddha’s teachings. So, the passage we previously discussed states,
“The Buddha, by means of various conditions, taught with analogies and skillful verbal teachings and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”
This is the previous sutra passage. With the Buddha’s mind, there is not anything in the universe that He does not know. So, the Buddha, with a pure heart and wisdom as vast as the sea, taught according to sentient beings’ capacities. Sariputra now should have already severed his web of doubts. So in the next passage, he said,
“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings”.
The Buddha had always said that there have been many Buddhas, countless numbers like the sands of the Ganges. An incalculable number of Them have already appeared in this world. Every Buddha who appeared in this world peacefully abided in skillful means. They likewise taught skillful means.
When Confucius taught, he also gave examples of what happened in ancient history. He just described; he did not create. The things he talked about were what happened in the past. The same principle applies to what I am teaching now, which is what Sakyamuni Buddha taught in the past. So, what I am describing, relating to you now,
is what the Buddha recounted in the past. Sariputra described how the Buddha spoke of the past, saying that Sakyamuni, like [past Buddhas], “first taught the provisional then the true”.
The Buddha said that past Buddhas also taught skillful means for the sake of expounding the Dharma in this world. The present Buddha, Sakyamuni, did the same, using skillful means to guide sentient beings. Only at the end did He “open up the provisional to reveal the true”. Because sentient beings have had these habitual tendencies for a very long time, the Buddha had to teach according to their capabilities and habitual tendencies. So, He used skillful means, but actually taught the true path.
“He heard the Buddha explain that He opened up the provisional to reveal the true, and that all Buddhas of the Three Periods shared the same path. They abided in skillful means and what “They proclaimed were also skillful teachings, which was also the true path. Thus, this was all to teach the pure Dharma.”
These skillful means are actually teaching the true path; they all contained the principles within them. This is like the practical objects we use in daily living. Everything from food to clothing, housing or transportation contains very profound principles. So, within all skillful means and within everything we use there are very profound principles of matter and of life. This is something we must experience and realize.
“Thus, this was all to teach the pure Dharma”. All past, present and future Buddhas first teach with skillful means, then reveal the True Dharma to everyone. Because of this, [people] could understand. “Upon hearing this, [he] realized that this is the true path”. Only then did he begin to understand that though what the Buddha taught in the past was skillful means, it actually contained true principles.
“Upon hearing this, He realized that this is the true path. So, great happiness arose in his mind. Abiding in wondrous, provisional, skillful means, he fully eliminated his doubts and regrets. This is how he entered the true wisdom of the Tathagata.”
The Buddha had talked about true emptiness, which actually contains the True Dharma of wondrous existence. It was just that Sariputra did not understand. So now, great happiness arose in Sariputra’s heart. Previously he only understood one aspect of it. Now he was quite clear about both sides. Similarly, when we have two healthy feet, we can step forward and make great strides to advance. The principle is the same. It is not enough to just cultivate wisdom, we also need to cultivate blessings. “One cannot be lacking in roots of goodness, in blessings, virtues and karmic connections”.
If we want to see True Suchness, we must have great roots of goodness, blessings, virtues and karmic connections. Only then can we return to our pure intrinsic Buddha-nature.
Sariputra understood this now, so great happiness arose in his heart. His heart gave rise to happiness and abided in wondrous provisional means. His mind was already at peace and all past doubts had been completely eliminated. If we want our minds to be focused, we must eliminate doubts so that we can peacefully listen to the Dharma. If we do not thoroughly believe it, then our minds will often give rise to doubts. Thus, we must eliminate all doubts and regrets to enter the true wisdom of the Tathagata.
So, when everyone listens to the teachings, I hope they will listen with sincerity. If we can take the Dharma to heart, we can immediately see all things and matters with a sense of respect. All things have living principles within them. We should not think that things are non-sentient and are made to be used by sentient beings. Is the floor sentient or not? Is the roof sentient or not? They are non-sentient, why? Because no matter how we use them, they will not react to us in any way. We can change them however we like, and they take on the form we choose for them. But actually, they contain very profound principles within them. These profound principles exist within.
Think about a thick-trunked tree, whose trunk is so big we have to hold hands to wrap ourselves around it. It grew from a tiny seed that was planted. Then causes and conditions converged; there was sunlight water, earth and air. Only when these causes and conditions converged did this tiny seed sprout and grow into a sapling. Then it grew from a sapling into a small tree and finally into a thick-trunked tree. After it is cut down by people, it can become lumber. Lumber can be used to produce many products. In construction, it is used to build houses, so it is a kind of building material. When these materials are placed on the ground, we call them “the floor”. When placed above us, we call them “the ceiling”. Their labels are different; this just depends on how we decide to use them. They can be used at people’s discretion. If we understand these principles, we will feel very grateful. How much hardship did that tree have to weather in order to become a thick-trucked tree? If we can understand the principles behind how it arises and how it is used, if we can understand this, we will all cherish all things.
So, the principles can lead us back to our intrinsic nature. If we realize and understand all of them , we will have the wisdom to cherish all things in the world. This is the true wisdom of the Tathagata. The same principle applies.
So everyone, we must mindfully listen to teachings. “From seeing one corner, we can understand the other three”. We must use this skill to understand things. Then there will be no Dharma we cannot understand. So, I hope that everyone abides in the flawless studies of precepts, Samadhi and wisdom and applies the Dharma in their daily living. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「定慧無漏心清淨，不可思議云深遠，妙權即實云微妙，安住實智說是法。」
⊙「佛以種種緣，譬喻巧言說，其心安如海，我聞疑網斷。」《法華經 譬喻品第三》
⊙「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》
⊙佛說：述過去世無量滅度佛，及現在釋迦佛，都先權後實之說。
⊙迨聞佛示開權顯實之說，及聞三世諸佛道同，安住方便中，亦皆演說是方便法，即是說實道，即皆為演暢清淨之法。
⊙由此知所聞即是真實道故，心生大歡喜，安住在妙權方便法中，疑悔悉除，即得入於如來實智之中。
【證嚴上人開示】
「定慧無漏心清淨，不可思議云深遠，妙權即實云微妙，安住實智說是法。」
定慧無漏心清淨
不可思議云深遠
妙權即實云微妙
安住實智說是法
我們常常說，修行要修去除煩惱。煩惱心就是「漏」，漏，就是漏失掉。好的法，我們有聽，聽了之後就忘記了，這就是我們的煩惱，不斷在複製，那就是依然故我，習氣還是一樣在，這叫做「漏」。
要如何能讓法入心，不會讓它漏掉？唯有就是下功夫修行。下功夫，常常說過了，戒、定、慧，戒定慧就是「三無漏學」，就是說我們若能夠，行中有戒、心中有定，腦中就有智慧。
戒，就是防惡止非。預防惡念不要入心來，停止外面的境界，錯誤的行為，這叫做戒。
各人自己的心有種種的習氣，這個習氣失去了，誠、正、信、實，或者是驕慢、瞋恚，這種，人人若有這種的心念，人與人合起來，所做的事情，那就是煩惱重重，障礙多多。所以我們要先，從個人的修養開始，我們必定要有戒，戒護我們的心，待人接物，誠正信實，對人不要有，貪、瞋、癡、驕傲的心。若能這樣，組成了一個團體，這個團體是最好的團體。
所以我們來修行，叢林叫做修行的團體，修行的團體，人人必定要真修行者，要重視戒，戒在我們的生活中，我們的心，才能安定下來；所以我們要有戒、有定，戒、定，再慧，我們若有戒、有定，絕對是有智慧的人。
因為我們的心，防非止惡，我們預防我們的惡念不起，雜念不生，行為沒有錯誤，這樣我們心安理得，所以，自然我們的內心，這個清淨的心，就像水。若靜下來時，能夠照徹，天空、星、月等等，這就是因為我們的戒，讓我們的心定。就如水一樣，一切的境界來，很明顯，這就是慧，這叫做智慧。
所以，智慧在周圍的境界，能讓我們很清楚，人我是非，分別很分明，自然就沒有錯誤。所以「定慧無漏心清淨」，這個「無漏」就是，法都在我們心中，法在生活中，所以生活中不離法，這叫做法無漏。待人接物也不離開法，這樣我們的心，就是清淨。這真的是不可思議！
不可思議在哪裡呢？深遠。佛陀的覺悟是與宇宙大法，結合起來，所以，智慧就是要遍虛空法界，不論是什麼樣的法，情與無情，情就是人類、眾生，無情，就是世間形形色，山河大地等等，這都叫做無情，但是有情、無情，皆有很深的法。
看看大地萬物，不論是五穀雜糧，在我們的身體，不同的作用，營養分，如何吃會健康，如何製作，能夠成為可口的食物，看，這難道不就是法嗎？地上的食物，它充滿了很豐富的法，供應人間，我們想，這難道不是很微妙的法？時間，這個道理，從無始以來就有，所以時間不論是多久，道理，人的心，人的性與脾氣，也是自古以來就有人我是非，不同的習性，會合在一起，這就是人間的煩惱，我們修行就要去瞭解這些煩惱。
普天之下，不論是什麼樣的空間，人類、眾生都是有這樣，不同的習氣。所以說，時間不論是多長久，或者是空間有多大，人間的困擾、煩惱就是這樣。所以這是一種不可思議！
要讓它回歸到心清淨，不可思議！還是同樣不可思議！要用什麼方法，多少的法呢？天地之大，空間之大，人間之多，到底要什麼法，才能適應人所了解的，能夠將心收回來，戒、定、慧，讓心能夠清淨，要用什麼法呢？真的也是深遠。
所以佛陀就是隨著，眾生的煩惱那麼多，要用很多種的道理，不可思議、很深遠的道理，從淺到深，如何能適應眾生，所以說「妙權即實云微妙」，道理，在這個方便法中，隱含著真實的道理存在。
修行，我們若不瞭解它，偏執了一個法，就像舍利弗，他就是道理很好，開始這樣就執著下來，執在偏空，就是「真空」的道理，他很瞭解，卻是還未透徹，「妙有」的道理，這就是對他的慧命就有缺失。所以，覺者的智慧，怎樣告訴我們，我們就要怎樣瞭解，瞭解之後還要省悟，自己反省，自己去體悟。若能夠這樣，那個妙權，雖然是方便，方便法中有真實法，這叫做微妙。
若能夠這樣，我們能夠瞭解、修行，心才能夠安住。安住在哪裡呢？實智。這個實智，就是真如的智慧，這樣我們才能夠瞭解了法，才能將這個法和大家分享。
就像佛陀在世時，有一位婆羅門教的修行者，慢慢能夠瞭解，釋迦佛的法，實在是很好，他要捨去婆羅門的修行。有一天，他就來到佛前，問佛陀，這樣說：「世尊，未來到底，會出現人間的佛，有多少？」未來佛，佛陀回答他說：「未來能夠成佛的人，如恆河沙數之多。」
聽了之後，他自己覺得：「這樣安心了，我來生來世再來做人時，我也能夠修行佛法。」這樣他很滿意，這樣就回去了。但是走到半路，他就這樣想：「我光問未來能夠成佛的人，有多少？但是我沒有問，過去已成佛的，有多少？」他就趕快再回過頭來問。釋迦牟尼佛再回答他說：「已經如恆河沙數無量成佛。」這位修行者，婆羅門教，他這樣聽了，忽然間他醒悟過來。
「是啊！過去已經有成佛的，已有恆河沙數之多，我都沒有得遇，未來恆河沙數的諸佛，我難道能得遇嗎？過去既然不遇佛，未來還不知道能不能得遇？我現在面前就是，大覺者釋迦牟尼佛，我何不在這個時候，就要趕快立即修行呢？」自己主意定下來，就向佛陀求皈依、出家。佛陀微笑，歡喜接受：「善來！比丘。」就這樣，這位婆羅門教，很用功修行，安住在實智中。他知道心要清淨下來，所以心無雜念，沒有旁騖，他就是專心修行。
這就是我們修行，也就是要這樣。過去的，我們既然得不到，未來的，還不知道，我們為什麼不把握在現在呢？安住，安住我們現在這念清淨的心，來接受佛陀的教法。
所以我們前面的(經)文就說，「佛以種種緣，譬喻巧言說，其心安如海，我聞疑網斷」。
佛以種種緣
譬喻巧言說
其心安如海
我聞疑網斷
《法華經 譬喻品第三》
這是前段的(經)文，佛的心，對天下宇宙萬物之間，無不知、無不曉，所以佛用很清淨的心，開闊智慧如海，這樣應眾生機來說法。舍利弗現在應該疑網也已經除了，斷疑了。
所以下面接下來再說：「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》
佛陀一直說，過去世有很多很多的佛，無量，無量就是如恆沙，算不完的佛，已經出現過在人間。每一尊佛出現在人間，都是安住方便中，同樣說方便法。
所以孔夫子講學也會舉，古時候的歷史是這樣、這樣，述而不作（編按：纂述前人舊聞而不創作新說）。我(孔夫子) 說的這些，都是過去的，同樣的道理，我現在所說的，也是過去釋迦佛所說的法。所以這種述，敍述，那就是佛在敍述過去，這是舍利弗說：佛說過去，即使現在的釋迦佛，都是同樣「先權後實」。
佛說 述過去世
無量滅度佛
及現在釋迦佛
都先權後實之說
佛陀說，過去佛也是以方便法，來為人間說法，現在的釋迦佛也是同樣，用方便法，來引導眾生，最後才開始「開權顯實」。因為眾生長久以來，就是這樣的習氣存在，佛陀說，過去佛也是，以方便法來為人間說法；所以不得不用，應眾生根機、習氣來說法，所以用方便法，即是說實道。
迨聞佛示
開權顯實之說
及聞三世諸佛道同
安住方便中
亦皆演說是方便法
即是說實道
即皆為
演暢清淨之法
這個方便法，其實是說真實道。裡面所包含著的道理，就像日常生活中，在應用的東西，不論是衣、食、住、行，哪一樣不是含藏著，很深的道理呢？所以，全都在方便中，我們在用的其中就有，很深奧的物理、生理存在，所以這要體會與瞭解。
「即皆為演暢清淨(之)法」。過去、現在、未來的諸佛，還是先用方便，然後再將真實法，展現在大家面前。因為這樣，瞭解了，舍利弗已經開始，「由此知所聞，即是真實道(故)」，現在才瞭解佛陀過去所說的一切雖然是方便法，其實含藏著真實的道理。
由此知所聞
即是真實道故
心生大歡喜
安住在
妙權方便法中
疑悔悉除
即得入於
如來實智之中
佛陀說「真空」，其實含藏著「妙有」的實法存在，是自己不瞭解而已，所以現在舍利弗心生大歡喜。
過去只瞭解其一，不知其二，所以現在一二都清楚了。就像二隻腳很健康，能開步，邁大步，向前前進。道理同樣，不只是修慧就好了，還要修福。「不可以少善根、福德、因緣」，所以我們要見真如，必定要有大善根、大福德、因緣，才有辦法回歸真如清淨本性。
現在舍利弗知道了，所以其心大歡喜，心生歡喜了，也安住妙權方便法中，也已經心安下來了，過去的疑，完全都去除了。我們若要心能定下來，除非要將疑心去除，我們才能安心聽法。而我們若還有沒有很徹底相信，我們的疑心會常常起，所以，疑悔一定要完全去除，就能夠入於如來實智中。
所以，我們各位聽經，希望我們要用真誠的心來聽，法若是能夠入心，我們就是即時能夠看萬事物，我們都能用恭敬心。每一件東西，都有活生生的道理存在，不要說這東西是無情，無情的東西，有情來用。對啊！地板，有情或無情？屋頂，有情或無情？無情。因為怎樣呢？任憑你怎麼用，它都沒有向你反應；隨你如何將它改造，它隨你的改造，就成什麼樣的形。其實，它裡面含藏著，是多麼浩大的道理，真的是浩大的道理存在。
想想看，合抱之樹，大家這樣牽手合抱的那棵樹，它是從毫芒的種子落土，在天地之間因緣會合，有陽光、有水分、有大地、有空氣，這些因緣這樣會合起來，這毫芒的種子才能長苗、發芽，開始(從)樹苗、小樹、大樹，一直到合抱之樹。人類將它砍了之後，成為木材，這個木材能製造很多種用品。用於建造，就是蓋房子，它叫做建材；這個建材將它放在地上，叫做地板；放在屋頂，那就是天花板，等等的名稱都不同。那就是我們人類如何取用它，任憑人類去取用。
我們若這些道理都瞭解，我們就要心懷感恩。它要經過多久的風霜歲月，才能成為合抱之樹呢！們若能都了解，那個開始與現在，我們在用的這個道理，若了解了，哪個人不懂得要惜物呢？所以，道理回歸到，我們的本性來，我們將它全部都體會、瞭解，發揮這種的智慧，去疼惜大地萬物，若這樣，這就是如來實智。
同樣的道理，所以各位，聽經要用心，舉一隅，以三隅反，就是我們要用這個竅門，去瞭解，沒有聽不清楚的法。所以希望大家要在，戒、定、慧，無漏中，法用在我們的生活中。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Give Provisional Teachings, Abide in True Wisdom (妙權方便安住實智)
Date: January.16. 2015
“With flawless Samadhi and wisdom, our minds will be clear and pure. This inconceivable state is deep and far-reaching. The wondrous provisional is also the true; thus it is called subtle and wondrous. Thus we can peacefully abide in true wisdom and teach this Dharma.”
We often say that we engage in spiritual practice to eliminate afflictions. Afflictions are also called Leaks. Leaks allow things to flow out. We listen to good teachings, but after hearing them, we may forget. This is because our afflictions continue to multiply. Thus, we remain the same as before. Our habitual tendencies still remain. This is why we have Leaks. How can we take the Dharma to heart without allowing it to leak out? To do this we must put in head work as we engage in spiritual practice. This means that we must work hard on practicing precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. This means if we abide by precepts in our actions and have Samadhi in our hearts, we will have wisdom in our minds. Precepts guard against wrongs and stop evil. They prevent evil thoughts from entering our minds and keep us from committing wrongdoings in the world around us; this is what precepts can do. This is because, within each of us, we have various habitual tendencies. These habitual tendencies cause us to lose our sincerity, integrity, faith and steadfastness. Perhaps there is also arrogance or anger in us. If people have these emotions in them, coming together to do things will give rise to severe afflictions and many obstacles.
Thus we must begin with refining out characters. We must uphold precepts to protect our minds. We must interact with people and deal with things with sincerity, integrity, faith and steadfastness. We must not interact with people with a mind of greed, anger, ignorance or arrogance. If we can form an organization with this spirit, it will be the best kind of organization. This is why we must engage in spiritual practice.
A monastery is a group of spiritual practitioners. In a community of spiritual practitioners, everyone must truly engage in spiritual cultivation. Everyone must value the precepts. Only when there are precepts in our lives can our minds be calm and focused. So, we must cultivate precepts, then Samadhi. With precepts and Samadhi, we can gain wisdom. If we cultivate precepts and Samadhi, then we will definitely have wisdom. Because our minds guard against wrongs and stop evil, we can prevent unwholesome and discursive thoughts from arising. Thus our behavior will be free of mistakes. We will be at peace, with a clear conscience, and naturally our minds will be pure like water. If the water is calm, it can clearly reflect the sky, the stars, the moon and so on. This is because precepts can help our minds achieve a state of Samadhi so they can be like still water that clearly reflects all phenomena. This is what we call wisdom.
When we apply wisdom to our surroundings, we will be able to see things very clearly and separate out [the truth in] interpersonal conflicts. Then we naturally do not make mistakes. So, “with flawless Samadhi and wisdom, our minds will be clear and pure.”
“Flawless” means that [with no Leaks] the Dharma will remain in our hearts and in our daily living. So, if we live according to the Dharma then the Dharma will not leak away. If the Dharma is applied in all our interactions, then our minds will be pure. This is truly inconceivable. Why is it inconceivable? Because it is very profound. The Buddha became enlightened when [His mind] converged with the universe.So, wisdom must pervade the universe and all the Dharma-realms, encompassing all things, sentient or non-sentient.
Sentient includes humans and all living beings.Non-sentient refers to various things in the world, mountains, rivers and so on.
These are non-sentient.Sentient or non-sentient, everything contains very profound Dharma.
Look at all the things in the world.Each of the various grains have different effects on our bodies.Their nutrients can keep us healthy.They can be prepared into delicious food.See, isn’t this also Dharma?The food that grows from the land can provide us with an abundance of Dharma.If we think about this, isn’t this very subtle and wondrous?These principles have existed since Beginningless Time.No matter how much time has passed, the principles [remain].People’s minds, natures and temperaments have caused interpersonal conflicts since ancient times.When different habitual tendencies come together, afflictions arise in the world.
We engage in spiritual practice so that we can understand these afflictions.Everywhere in the world, regardless of the place, humans and sentient beings have their distinct habitual tendencies.So, no matter how much time has passed, or how vast the space is, peoples’ troubles and afflictions are the same.
This is also inconceivable.
We want to return a pure state of mind, but this is inconceivable.
It is also inconceivable to us.So, what methods, how many teachings, do we need [to understand this]?In this vast world and universe, among these multitudes of people, what is the Dharma that can be adapted people’s understandings to help them refocus their mind on precepts, Samadhi and wisdom?What is the Dharma we can use to purify our minds?It can actually be very profound.
So, the Buddha adapted the teachings according to the various afflictions of sentient beings by using many different kinds of principles.Thus the inconceivable, very profound principles could be reached starting from the simple and, in this way, be suitable for sentient beings.
So, “The wondrous provisional is also the true; thus it is called subtle and wondrous.”Within the teachings of skillful means are hidden the true principles.If we do not understand spiritual practice and are biased and cling to a certain teaching, then we will be like Sariputra.Because he learned helpful principles, he became biased and attached to them.He was attached to the principles of “true emptiness”.He understood this principles well but he still did not thoroughly comprehend the principle of “wondrous existence,” therefore there was a deficiency in his wisdom-life.
The Enlightened One was wise, so whatever He tells us, we must try to understand.After we understand, we must reflect and awaken, reflect on ourselves and awaken to the truth.If we can do this, though wondrous provisional teachings are skillful means, [we will realize] they contain True Dharma.This is subtle and wondrous. If we can do this, we will understand that with spiritual practice, our minds peacefully abide.
Where can they peacefully abide?In ultimate wisdom.Ultimate wisdom is the wisdom of True Suchness.This is the only way we can understand the Dharma and be able to share it with other people.
During the Buddha’s lifetime, there was a Brahmin practitioner who had gradually come to understand that Sakyamuni Buddha’s teachings were really great.So, he wanted to abandon his Brahmin practices.
One day he came before the Buddha and asked.“World-Honored One, in the future, how many Buddhas will appear in this world?”
The Buddha replied, “In the future, those who will become Buddhas will number as many as the sands of the Ganges.”
After hearing this, he felt at peace.“When I come back as a human in future lifetime, I can practice the Buddha-Dharma then.”
He was quite satisfied and went home.
But halfway home, he thought, “I only asked how many will become Buddhas in the future, but did not ask how many had attained Buddhahood in the past.”So, he hurried back to ask Sakyamuni Buddha replied, “Those who have attained Buddhahood in the past are as innumerable as he sands of the Ganges.”
Upon hearing this, this Brahmin practitioner suddenly came to a realization. “Indeed, those who had attained Buddhahood in the past are as innumerable as the sands of the Ganges, yet I had not encountered even one before. Though there will be innumerable future Buddhas will I encounter any of Them? Since I never encountered one in the past, I don’t know if I can meet one in the future. Right in front of me is the Great Enlightened One, Sakyamuni Buddha. Why don’t I seize this moment to immediately engage in spiritual practice?”
He made this decision and asked to take refuge with the Buddha and become a monastic. The Buddha smiled and happily accepted him. “Welcome, bhiksu”. Just like that, this Brahmin practitioner worked hard on his spiritual practice and peacefully abided in ultimate wisdom. He knew he must purify his mind. So, free of discursive thoughts and distractions, he focused his efforts on spiritual practice. This is what we must strive to do in our own spiritual practice.
Since we did not attain [realizations] in the past and do not know what the future will bring, why don’t we seize this moment? We peacefully remain in this pure state of mind as we receive the Buddha’s teachings. So, the passage we previously discussed states,
“The Buddha, by means of various conditions, taught with analogies and skillful verbal teachings and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”
This is the previous sutra passage. With the Buddha’s mind, there is not anything in the universe that He does not know. So, the Buddha, with a pure heart and wisdom as vast as the sea, taught according to sentient beings’ capacities. Sariputra now should have already severed his web of doubts. So in the next passage, he said,
“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings”.
The Buddha had always said that there have been many Buddhas, countless numbers like the sands of the Ganges. An incalculable number of Them have already appeared in this world. Every Buddha who appeared in this world peacefully abided in skillful means. They likewise taught skillful means.
When Confucius taught, he also gave examples of what happened in ancient history. He just described; he did not create. The things he talked about were what happened in the past. The same principle applies to what I am teaching now, which is what Sakyamuni Buddha taught in the past. So, what I am describing, relating to you now,
is what the Buddha recounted in the past. Sariputra described how the Buddha spoke of the past, saying that Sakyamuni, like [past Buddhas], “first taught the provisional then the true”.
The Buddha said that past Buddhas also taught skillful means for the sake of expounding the Dharma in this world. The present Buddha, Sakyamuni, did the same, using skillful means to guide sentient beings. Only at the end did He “open up the provisional to reveal the true”. Because sentient beings have had these habitual tendencies for a very long time, the Buddha had to teach according to their capabilities and habitual tendencies. So, He used skillful means, but actually taught the true path.
“He heard the Buddha explain that He opened up the provisional to reveal the true, and that all Buddhas of the Three Periods shared the same path. They abided in skillful means and what “They proclaimed were also skillful teachings, which was also the true path. Thus, this was all to teach the pure Dharma.”
These skillful means are actually teaching the true path; they all contained the principles within them. This is like the practical objects we use in daily living. Everything from food to clothing, housing or transportation contains very profound principles. So, within all skillful means and within everything we use there are very profound principles of matter and of life. This is something we must experience and realize.
“Thus, this was all to teach the pure Dharma”. All past, present and future Buddhas first teach with skillful means, then reveal the True Dharma to everyone. Because of this, [people] could understand. “Upon hearing this, [he] realized that this is the true path”. Only then did he begin to understand that though what the Buddha taught in the past was skillful means, it actually contained true principles.
“Upon hearing this, He realized that this is the true path. So, great happiness arose in his mind. Abiding in wondrous, provisional, skillful means, he fully eliminated his doubts and regrets. This is how he entered the true wisdom of the Tathagata.”
The Buddha had talked about true emptiness, which actually contains the True Dharma of wondrous existence. It was just that Sariputra did not understand. So now, great happiness arose in Sariputra’s heart. Previously he only understood one aspect of it. Now he was quite clear about both sides. Similarly, when we have two healthy feet, we can step forward and make great strides to advance. The principle is the same. It is not enough to just cultivate wisdom, we also need to cultivate blessings. “One cannot be lacking in roots of goodness, in blessings, virtues and karmic connections”.
If we want to see True Suchness, we must have great roots of goodness, blessings, virtues and karmic connections. Only then can we return to our pure intrinsic Buddha-nature.
Sariputra understood this now, so great happiness arose in his heart. His heart gave rise to happiness and abided in wondrous provisional means. His mind was already at peace and all past doubts had been completely eliminated. If we want our minds to be focused, we must eliminate doubts so that we can peacefully listen to the Dharma. If we do not thoroughly believe it, then our minds will often give rise to doubts. Thus, we must eliminate all doubts and regrets to enter the true wisdom of the Tathagata.
So, when everyone listens to the teachings, I hope they will listen with sincerity. If we can take the Dharma to heart, we can immediately see all things and matters with a sense of respect. All things have living principles within them. We should not think that things are non-sentient and are made to be used by sentient beings. Is the floor sentient or not? Is the roof sentient or not? They are non-sentient, why? Because no matter how we use them, they will not react to us in any way. We can change them however we like, and they take on the form we choose for them. But actually, they contain very profound principles within them. These profound principles exist within.
Think about a thick-trunked tree, whose trunk is so big we have to hold hands to wrap ourselves around it. It grew from a tiny seed that was planted. Then causes and conditions converged; there was sunlight water, earth and air. Only when these causes and conditions converged did this tiny seed sprout and grow into a sapling. Then it grew from a sapling into a small tree and finally into a thick-trunked tree. After it is cut down by people, it can become lumber. Lumber can be used to produce many products. In construction, it is used to build houses, so it is a kind of building material. When these materials are placed on the ground, we call them “the floor”. When placed above us, we call them “the ceiling”. Their labels are different; this just depends on how we decide to use them. They can be used at people’s discretion. If we understand these principles, we will feel very grateful. How much hardship did that tree have to weather in order to become a thick-trucked tree? If we can understand the principles behind how it arises and how it is used, if we can understand this, we will all cherish all things.
So, the principles can lead us back to our intrinsic nature. If we realize and understand all of them , we will have the wisdom to cherish all things in the world. This is the true wisdom of the Tathagata. The same principle applies.
So everyone, we must mindfully listen to teachings. “From seeing one corner, we can understand the other three”. We must use this skill to understand things. Then there will be no Dharma we cannot understand. So, I hope that everyone abides in the flawless studies of precepts, Samadhi and wisdom and applies the Dharma in their daily living. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)