20150513《靜思妙蓮華》以權智入真實
(第564集)
（法華經•譬喻品第三）
⊙「大悲順物應情宜，不與物爭，和氣，達於諸法之實相，為如來之實智，達於諸法之差別，為如來之權智。」
⊙「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」《法華經譬喻品第三》
⊙「羊車、鹿車、牛車，願時賜與。」三車：三乘為應機逗教而設方便，使令眾生隨其所好樂受用。諸法唯一乘實相，本唯心會，非能言喻。
【證嚴上人開示】
「大悲順物應情宜，不與物爭，和氣，達於諸法之實相，為如來之實智，達於諸法之差別，為如來之權智。」
大悲順物應情宜
不與物爭 和氣
達於諸法之實相
為如來之實智
達於諸法之差別
為如來之權智
人人若能夠用種種的方法，去了解這世間實相，這就是如來的實智，我們學佛，就是希望要能夠回歸本性，真如本體，那就是「實智」。這是一切諸法的真實相，我們若能夠體會，這就是佛法的精粹，佛法的精粹在哪裡？在我們人人的本心地，人人本具的佛性。
我們知道，但是如何去發現？那需要前面的和氣，天地之間，萬物道理都是非常的和，最重要的是我們眾生心迷了，一念的欲起，無明發作，已經擾亂了天地之間，一切的生態，道理亂掉了，那就不和了。這種天地一切的物與理，都已經亂了，這樣我們人的心，真如的本性，我們更無法現前，因為外面亂象，是因為人的無明心所作亂起來，所以我們要回歸如來的真實智，那就難了。
但是佛陀為一大事因緣來人間，就是希望我們人人，心的無明、煩惱，開始能夠了解道理，來掃除無明、煩惱。
而要用什麼方法呢？佛陀的慈悲，應眾生根機，所以從原來的天地萬物，自然境界的真理，他就要用種種方法，讓我們來了解，了解法的道理。不過，我們眾生就是很無明，哪怕佛陀用盡心機，要來說法，度眾生，但是眾生心迷了，所以佛，釋迦牟尼佛，不得不用種種的方法來施權，無非就是要讓大家知道，諸法差別，如來的權智。
佛陀將種種的法，都是出於他的智慧，來為我們分析、分析，讓我們能夠了解回歸自然，回歸自然，除了天地萬物的道理，我們通達了，我們能夠敬天愛地，尊重天地自然的景象，我們必定人心，要回歸我們如來本性，所以還有一段時間。
也是向大家這樣說，我們必定要將人間路，人間路要鋪得平，我們才能夠來接菩提道。意思就是說，要先教我們做人，人若做得好，我們才有辦法說，要如何行菩薩道。
這就是佛陀他開三乘法，小乘、中乘、大乘，這三乘法，無不都是要來教導眾生，從小乘，接觸了佛法，原來因緣果報，了解「四締法」，人間的「苦」就是果，這個果的因，就是「集」在過去，我們過去生，所造作的惡因、惡緣，就報來到今生，所接受到的惡緣、惡果。
現在已經知道因緣果報，過去如是因，現在如是果，我們人生，這種造作的因、緣，因、緣、果、報，這樣一直在交纏，分不清楚，這就是我們眾生的迷茫。
佛陀看到眾生這麼迷，所以要直接將他成佛的境界，與大家分享，大家無法能夠理解，所以從因緣果報開始，收來的是「苦」，苦緣於「集」，過去生延在現在生，現在生又再交纏不清，愈結愈深的愛恨情仇，這樣又拖到後世，這叫做「三世因果」；這種「三世因果」不離開「四諦法」。大家到這些地方，知道了，因緣果報可怕！小根機的人，就停在這個地方。
而若是中根機的人，佛陀除了「四諦法」，再深入你是怎麼來的？人人都是由不得自己，來到這一輩子，這輩子又是不知何去何從？所以佛陀就要再說「十二因緣法」，讓我們知道如何緣著這對父母，來到這個家庭出生？與這個家庭的人所結的緣，是好緣？是壞緣？親子的緣，兄弟、親族的緣，好緣，一家和樂融融，這就是好的緣，結了這麼好的果，所以大家和樂生活。
但是，一個家庭裡面，兄弟姊妹也有好緣、壞緣，與哪一個兄弟姊妹較好，與哪一位兄弟不好。兄弟姊妹之間，互相爭啊、鬥啊，這叫做逆倫，不順理。
佛陀就是要來教育我們，啟發我們的悲心，所以「大悲順物應情宜」，要如何不與物爭，叫我們要疼惜萬物。我們要瞭解天下生態，我們要尊重，敬天愛地，尊重萬物的道理，這是佛陀教育我們，這樣我們才能夠，與天、地、人之間能夠調和，這就是和氣。
人與人之間和和氣氣，我們的心就和氣了，就能夠天下萬物全都順物情。這個物理的情，與我們人的感情等等，要會合在一起，那就是和和氣氣，從人做起，所以若是這樣，才能「達於諸法之實相」。諸法，天地萬物的道理。實相，就是道理，很自然的道理。天地萬物之間，這個實相的道理，佛陀說這是如來的「如實智」，也就是我們人人，本具的真如本性。所以，天性、人性，是真如的本性，那就是天地萬物之理。
若是這樣，希望我們人人能夠「達於諸法之差別」。來到人間，我們道理要分得清楚，輩分要分得清楚，這就是叫做人倫。父親就是父親，母親就是母親，父母親的父母親，就是叫做阿公、阿嬤，這種的人倫道德，我們若分得很清楚，自然我們懂得敬、我們懂得愛。
不要說，父親又怎麼樣？阿公又怎麼樣？阿公就是阿公，阿公就是父親的父親；而父親，我們就是兒子，兒子的父親就是兒子要尊重，這種人生，這個倫理、道德，這要懂得分別。對家庭倫理能分別，自然就對社會朋友的友情，就能夠和氣；對友情和氣，對社會、天地之間，就能夠順這個道理。
總而言之，佛陀來人間，無不都是教育我們人人，回歸如來真如本性。佛陀要花很多時間，這樣為我們循循善誘。
但是，眾生就是迷茫，執迷不悟。佛陀很慨嘆！所以，我們過去的經文，「長者驚怖」，很怕、很擔憂、很怖畏，眼睜睜地看到，這個天下已經是五濁惡世了，人心大亂，一直造作很多的惡業，所以整個地球就將要破壞掉了，所以譬喻成火宅。
火，災難從四面起了，這個父親就是很驚慌、很擔憂，不斷呼籲，所以後來就設，羊車、鹿車、牛車在門外，要應這些孩子所要追求、好樂的東西。這就是長者對孩子的心，像佛陀對眾生的心一樣。
時諸子等各白父言
父先所許玩好之具
羊車、鹿車、牛車
願時賜與
《法華經譬喻品第三》
用世間物來譬喻佛法，世間人就是一直在物資上，這樣在追逐欲念；修行者也是同樣，同樣要如何，我所執著的，我要修什麼樣的法，能夠趕緊能解脫。有的人是要求福的，有的人是要求……等等，道理不很清楚，光是一直聽到就要求，這種的學法，心會亂掉。有的人就是從自己去信仰，去找一些旁門邪道。
有一群人，其中有一個父親，家境很好，帶著他的孩子來。這個孩子，從小開始就比較低能等等，也是求神託佛，同樣一直求啊！求啊！求到這個時候，已經帶來看一看，帶來看一看，我說：「你怎麼了？」父親就說：「現在好多了。」我說：「為什麼會較好呢？」他說：「就帶去做環保。」我就問孩子：「你做環保，歡喜嗎？」「有，歡喜。」「你在那裡坐得住嗎？」「歡喜做，坐得住。」我說：「對答很好，哪有什麼事情呢？」父親就說：「那就是現在做環保就比較好，不過，還是傻傻的。」我說：「傻傻的，比那種做壞事情的更好。」就是祝福他。
你看，像這樣去求啊求，小時候孩子就是先天這樣來的，求，還是一樣。還是要有，一個人的環境，要如何讓這個孩子有一項興趣。，雖然較低能，不過他也有潛在的智慧在。再問他說：「你為什麼要做環保？」「要救地球。」他也知道要救地球，對答如流，哪有傻在哪裡？只是這個家庭很富有，很多寄託都在這個孩子身上，但是因緣就是這樣。
所以，我們的佛陀，來為我們說很多的法，讓我們很自然瞭解，凡事是由不得自己，但是，我們要自己做自己的主人。過去由不得自己的因、緣，這輩子的果，我們自己要好好把握在未來，所以有了因緣，就有得度的機會，若是善若斷了，就是佛法在面前，也是「無法度」。
這就是我們要如何能夠為善，在我們這輩子，我們自己把握的方向，為什麼不能自己親自來做呢？佛法在我們面前，我們怎麼不會好好的，來接受這個正法呢？
我們生活在真實的人間裡，我們不要生活在那個虛幻，求，求你看不到的東西。我們可以腳踏實地，以及人與人之間互動，你去付出、去幫助他，他得救，我們歡喜，這不是很實在的事情嗎？佛陀就是要教我們這樣，法，要自己瞭解；道，我們要自己走。
所以，這個羊車、鹿車、牛車，譬喻三乘。小乘法，雖然聽到佛的教法，他光是知道，但是無法發大心；中乘的人瞭解道理，但是他保護自己；唯有大乘，能夠自度、度人，這種自覺、覺他、覺行圓滿。
所以說譬喻羊車、鹿車，你們想，那隻羊和鹿，都是腳那麼小雙，你讓牠拖車，怎麼拖得動？牛車，你看，很穩重，牛拖著車後面載那麼多，四隻腳是很有力，穩穩一步一步向前走，牛到、車也到了，這是自度、度他。
這三車，就是三乘，應機逗教。佛陀是看我們眾生所要追求，若沒有那麼力氣，佛陀就給他鹿車、羊車；而若是有願、有力，佛陀說大乘法。大乘法，發宏願，就是行大直道，這就是大乘法。隨各種的根機所好，佛陀就應他們的根機施教，這就是佛陀的智慧，所以「使令眾生，隨其所好樂受用」。就是看你們需要什麼，你們的能力是到什麼程度，我說這樣的法，讓你們自己去取用。
這個三乘法，根機較高的，當然他就是選取牛車，甘願拖一輛牛車。根機若較小的，我牽一輛羊車就好。這就是隨他們的根機，隨其所好樂受用，這是修行的方法。所以，諸法唯一乘實相，其實佛陀來人間說法的目的，只有一件事情，一乘實相，就是回歸大自然的真理，回歸人人如來的本性。這種唯有能夠體會的人，(本)唯心會。
羊車、鹿車、牛車
願時賜與
三車：
三乘為應機逗教
而設方便
使令眾生
隨其所好樂受用
諸法唯一乘實相
本唯心會
非能言喻
根機較高的人能夠體會佛心，因為，佛陀講《法華經》，是打開他的心懷，暢演他想要說的話，這就是佛陀他的智慧。但是，這只是說出去，對方他的根智能夠接受到；那不是用言說，這樣他就有辦法，用說的，聽了，聽懂嗎？有啦，有啦。你聽這個法，瞭解嗎？我慢慢來體會。這種「慢慢來」，就是心聽法，並沒有入心，像這種聽法的人是很多。
總而言之，我們學佛，我們必定最需要的，要如何啟發我們的悲心。我們若悲心啟發了，才能夠同體，與天下眾生為一體。我們能夠敬天愛地，與天下眾生共生息，若這樣，人間才會和氣，四大才會調和，這就是回歸我們的本性。
佛陀慈悲，為了我們這個根機不同，所以他要用差別的方法──小乘、中乘、大乘，用這個前後次序說法，來為我們調教，所以這叫做權智。所以我們現在也是，都要用權巧方便，設種種法，讓大家能夠集在一起，才來調方向的真實法，入人群中去付出。總而言之，人人在佛法中要把握時間，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Truth With Provisional Wisdom (以權智入真實)
Date: May.13. 2015
“With compassion, we harmonize with all things and respond accordingly. By not being in conflict with anything, we achieve “harmony”. Realizing the ultimate reality of all things is the Tathagata’s true wisdom. Realizing the differences in all things is the Tathagata’s provisional wisdom.”
If we can all use various methods to understand the ultimate reality of this world, we will realize the Tathagata’s true wisdom. We learn the Buddha’s Way in hopes of returning to our intrinsic nature, our essence of True Suchness. That is “true wisdom,” the ultimate reality of all things. If we can experience this truth, [we can grasp] the essence of the Buddha-Dharma.
Where is the essence of the Buddha-Dharma? If we can be found in our original state of mind, that Buddha-nature we intrinsically have. We know this, but in order to discover it, we need the harmony I mentioned earlier. In this world, the principles of all things are in total harmony. However, our minds have become deluded. So when a desire arises, we act out of ignorance, upsetting the workings of things in the world, the natural ways of life and their principles. Thus, there is no harmony.
The workings of all things in the world have been disrupted, preventing our nature of True Suchness from manifesting in our minds. The disorder in our external conditions arises from the actions we take out of ignorance. This is why returning to our Tathagata-wisdom is difficult.
But, the Buddha came to this world for one great cause, in the hope that despite the ignorance and afflictions in our minds, we can begin to understand the principles and be able to eliminate our ignorance and afflictions.
What methods did He use? Out of His compassion, the Buddha taught according to capabilities. So, starting with all things in the world and the true principles of nature, He used various methods to help us understand the principles of the Dharma.
However, we sentient beings are very ignorant. Even though the Buddha did everything He could to teach the Dharma and transform sentient beings, our minds are deluded. Therefore, Sakyamuni Buddha had to use various means to give provisional teachings, solely to help everyone understand the differences in all things. This is the Tathagata’s provisional wisdom. The Buddha established various teachings that were drawn from His wisdom to help us analyze things, which can then help us understand how to return to our natural state. Once we return to that state, not only can we thoroughly understand the principles of all things in the world, we will love and care for the heavens and earth and respect everything in nature. Our minds must return to our intrinsic Tathagata-nature.
I have also spent some time telling all of you that we must pave a smooth road of working with people in this world so that we can connect with the Bodhi-path. This means that first, the Buddha taught us how to be good people. Only by conducting ourselves properly can we teach others how to walk the Bodhisattva-path. This is why the Buddha established the Three Vehicles, the Small Vehicle, Middle Vehicle, Great Vehicle. These three kinds of Dharma are all used to teach sentient beings. By the means of the Small Vehicle, people encounter the Buddha-Dharma, and through the karmic law of cause and effect, they understand the Four Noble Truths.
The “suffering” in this world is a karmic effect, and the cause of this effect, the ”causation,” is what we accumulated in the past.The negative causes and conditions we created in our past lives determine the negative retributions we face now.Now that we understand the law of karma, we know, “As are the causes, so are the effects”.
Everything in life happens due to the causes and conditions we have created.Causes, conditions, effects and retributions are always intermingled and indistinguishable.This is why we sentient beings are deluded.The Buddha saw how deluded we are, and knew that if He were to directly share His enlightened state with us, we would not be able to understand it.
So, He began by teaching the law of karma.What we experience is “suffering,” which originates in “causation”.
The effects of our past lives extend into this one.Then we are entangled again in our present life, trapped in love, hate, passion and animosity, thus affecting our next life.
These are the Three Periods of Cause and Effect.
The Three Periods of Causes and Effect are inseparable from the Four Noble Truths.At this point, everyone understands that the law of karma is frightening.
Practitioners with limited capabilities just stop here.
For practitioners with average capabilities, in addition to the Four Noble Truths, the Buddha deeply delved into the question, “How did you come to this world?”None of us had any control over how we came into this life, nor do we know where we will go after this one.
Thus the Buddha explained the Twelve Links of Cyclic Existence again.This helps us understand how we formed an affinity with our parents and came to be born in this family.As for the affinities we formed with this family, are they good karmic affinities?Or bad ones.
When there are good affinities between children and their parents and siblings, this family will be happy and harmonious.This is because good karmic conditions result in wonderful karmic effects, allowing everyone to live together happily.
But within a family, siblings can have good or bad affinities certain siblings may have a good relationship, while other siblings may have a poor relationship.Siblings may argue and fight with one another.This goes against the principles of morality.
The Buddha came to teach us and awaken our compassion.“With compassion, we harmonize with all things and respond accordingly.”How can we avoid being in conflict with things?The Buddha tells us to cherish all things.We must understand their natural state.We must respect and love the heavens and earth, as well as the workings of all things.This is what the Buddha has taught us.In this way we can harmonize with the heavens, the earth and other people.This brings harmony.
When there is harmony among people, our minds will be in harmony, and we can harmonize with all things in the world.When the way that we feel about things is closer to the way that we feel about people, there will be harmony; this starts with us humans.Only when we achieve this state can we “realize the ultimate reality of all things”.
The Dharma is the principles of all things.The ultimate reality refers to principles, to very natural principles.The Buddha says that the principles of the ultimate reality of all things in the world are the Tathagata’s “wisdom of Suchness”.This is also the nature of True Suchness we all intrinsically have.
The authentic nature of humans is the intrinsic nature of True Suchness, which is the principles of all things.Since this is so, the Buddha hopes that everyone can “realize the differences in all things”.When we come to the human realm, we must clearly understand principles and clearly distinguish between generations.This will quid our human relationships.
Our father is our father.The parents of our parents are our grandfather and grandmother.If we clearly understand these relationships we will naturally express our respect and love.
We cannot think, “Who cares if he’s my father? Who cares if he’s my grandfather?”Our grandfather is our grandfather.
He is the father of our father.To our father, we are children.
Children must respect their father.Following these moral principles in life depends on recognizing these differences.
If we can do this in our family relationships, then naturally our friendships will be harmonious.
If we have harmonious friendships, then in the society and in the world, we will be able to follow the same principles.
In summary, the Buddha comes to this world solely to teach us all to return to our intrinsic nature of True Suchness.
The Buddha has to spend a long time to patiently guide us. But sentient beings are lost, clinging to their delusion without awakening. This is why the Buddha signed. So, the sutra text we read before states, " The elder was... shocked and afraid" He was very afraid, very worried, very fearful. He could only watch as the earth became an evil world Five Turbidities. People's minds are in great chaos, so they constantly create much negative karma. The plant may be on the verge of destruction, thus it is compared to a burning house. The fire, the disasters, are arising on all sides. So, the father is very frightened, very worried. He continuously called out to them. Then he set up sheep-carts, deer-carts and ox-carts outside to give these children what they want, what they would delight in. The elder treated these children the same way the Buddha treats sentient beings.
The children each said to their father, "You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now."
Worldly things can be used as analogies for the Buddha-Dharma. People in this world always purse material things, the objects of their desire. Spiritual practitioners are the same way. They likewise are attached to the Dharma they feel they need to cultivate to quickly attain liberation. Some people seek blessings. Other people seek other things. The do not understand the principles very well; they just follow whatever teachings they hear. If they learn the Dharma this way, their minds will be in chaos.
Some people look for things to believe in and end up on deviant paths. A group visited me; one was the father of a well-to do family. He brought his son along with him. This child had always seemed to be a little slow. So, his parents consulted spirits and prayed to the Buddha and so on. They reached the point where they brought the child to see me.
When I saw the child, I said, "How is he? " His father said, "He's much better now". I asked, "What brought about the improvement?" He said, "I bring him when I do recycling work".
So, I asked the child, "When you do recycling work, are you happy?" “Yes, I feel happy" "Can you sit still when you do the work?" "I like doing it, so I can sit still ". I said, "He answered me very well. Why do you think there is something wrong? "
His father said, "He has improved since he started doing recycling. But, he still seems kind of slow". I said, "Being slow is better than doing bad things. I give him my blessings".
See, they sought help [from spirits]. The child was born this way; no matter what they tired, things stayed the same. The important thing was his environment and how to help him develop an interest. Although he may have limited abilities, there is also wisdom with him.
Again, I asked him, Why do you want to do recycling work?" "I want to save the Earth". He understand that we must save the Earth. He answered me very smoothly. Why would they think he is slow? It is just because his family is very wealthy and they had placed their hopes him. But this was their karmic condition. The Buddha came to give us many teachings, to help us achieve a natural understanding that all these things are beyond our control. However, we must be our own master. We cannot control the causes and conditions we created in our past lives. We must make use of the effects we face in this lifetime to create our future.
With the right karmic causes and conditions, we have the opportunity to be transformed. If we sever our roots of goodness, even if the Buddha-Dharma was right before us, "There is no way we could be transformed". This is why we must find a way to do good deeds in our present lifetime, we control our own direction. Why can't we take action ourselves? The Buddha-Dharma is right before us; why can't we earnestly accept the Right Dharma? We must live in the world as it is. We must not live in an illusion, seeking help from things we cannot see.
We must stay grounded and focus on interaction with people. When we give of ourselves and help other, they receive help and we attain happiness. Aren’t these very solid and practical things? This is what the Buddha taught us to do. We must understand the Dharma ourselves, and we must walk the path ourselves.
The sheep-cart, deer-cart and ox-cart are analogies for the Three Vehicles. Although Small Vehicle practitioners hear the Buddha’s teachings, they only know them; they cannot form great aspirations. Middle Vehicle practitioners understand principles but they focus on protecting themselves. Only Great Vehicle practitioners can transform themselves and others. Those who awaken themselves and others. Attain perfect awakened conduct. So, the Buddha gave the analogies of the sheep-cart and deer-cart. Consider sheep and deer. Their legs are so thin, how could they possibly pull a cart?
See how study the ox-cart is! An ox pulling a cart can carry a heavy load. His four legs are very powerful, so he can steadily move forward step by step. When the ox arrives, so does the cart. This is like transforming oneself and others.
The three carts are analogies for the Three Vehicles, taught according to people’s capabilities. The Buddha observed what sentient beings sought. If people did not have the strength, He gave them the deer-cart or sheep-cart. But if they had aspiration and the strength, the Buddha taught them the Great Vehicle Dharma.
Those who learned the Great Vehicle Dharma and made great vows walk the great and direct path. This is the Great Vehicle Dharma. Based on their capabilities and inclinations, the Buddha gave them teachings accordingly. This is the Buddha’s wisdom.
“This enabled sentient beings to accept and apply them based on what they like”. Depending on what they needed and the extent of their abilities and strengths, the Buddha gave them teachings that they could take and apply. Of the Three Vehicle [practitioners], those with higher capabilities would pick the ox-cart because they were willing to lead big cart. Those with more limited capabilities think, “I just want to lead a sheep-cart.” Their choice depends on their capabilities; what they accept is based on what they like. These are all methods of spiritual cultivation.
“The One Vehicle is the ultimate reality of all things” .In fact, the Buddha’s goal coming to the world was to do one thing, to teach the ultimate reality of the. One Vehicle so we can return to the truths of the natural world, our intrinsic Tathagata-nature .This can only be done by those who achieve comprehension with the mind.
“[You have] sheep-cart, deer-cart, and ox-carts. Please give them to us now.”
The Three Carts: The Three Vehicles are skillful means devised to be taught according to capability. This enabled sentient beings to accept and apply them based on what they like.
The One Vehicle, the ultimate reality of all things, can only be comprehended with the mind, not expressed with language.
Those with greater capabilities can realize the Buddha-mind. When the Buddha taught the Lotus Sutra, He opened up. His mind to freely express what He wanted to say. This was the Buddha’s wisdom. But, this just means that He spoke it, not that the listeners have the capability and wisdom to accept it. Just because the teachings are spoken does not mean they will be able to accept them. After a teaching is given, and they listen, “Did you understand?” “Yes.” “Do you understand this Dharma?”“I will gradually comprehend it.” Saying ”gradually” means that they heard the Dharma but did not take it to heart. This applies to many people who hear the Dharma. In summary, as we learn the Buddha’s Way, what we need to do most is awaken our compassion. Only when our compassion has been awakened can we become one with all sentient beings. Then we will respect and love nature and live in harmony with all sentient beings. Only then will there be harmony in this world and balance among the four elements. This means we have returned to our intrinsic nature. The Buddha is compassionate.Because we have different capabilities, He made use of different methods, the Small, the Middle and the Great Vehicles. He taught the Dharma in this sequence to help teach and guide us. This comes from His provisional wisdom.
Now, we also need to use provisional and skillful means to devise various teachings to help everyone come together. Then we can be guided by the True Dharma to go among and vie to others. In conclusion, as we learn the Buddha-Dharma, we must seize the moment and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
(第564集)
（法華經•譬喻品第三）
⊙「大悲順物應情宜，不與物爭，和氣，達於諸法之實相，為如來之實智，達於諸法之差別，為如來之權智。」
⊙「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」《法華經譬喻品第三》
⊙「羊車、鹿車、牛車，願時賜與。」三車：三乘為應機逗教而設方便，使令眾生隨其所好樂受用。諸法唯一乘實相，本唯心會，非能言喻。
【證嚴上人開示】
「大悲順物應情宜，不與物爭，和氣，達於諸法之實相，為如來之實智，達於諸法之差別，為如來之權智。」
大悲順物應情宜
不與物爭 和氣
達於諸法之實相
為如來之實智
達於諸法之差別
為如來之權智
人人若能夠用種種的方法，去了解這世間實相，這就是如來的實智，我們學佛，就是希望要能夠回歸本性，真如本體，那就是「實智」。這是一切諸法的真實相，我們若能夠體會，這就是佛法的精粹，佛法的精粹在哪裡？在我們人人的本心地，人人本具的佛性。
我們知道，但是如何去發現？那需要前面的和氣，天地之間，萬物道理都是非常的和，最重要的是我們眾生心迷了，一念的欲起，無明發作，已經擾亂了天地之間，一切的生態，道理亂掉了，那就不和了。這種天地一切的物與理，都已經亂了，這樣我們人的心，真如的本性，我們更無法現前，因為外面亂象，是因為人的無明心所作亂起來，所以我們要回歸如來的真實智，那就難了。
但是佛陀為一大事因緣來人間，就是希望我們人人，心的無明、煩惱，開始能夠了解道理，來掃除無明、煩惱。
而要用什麼方法呢？佛陀的慈悲，應眾生根機，所以從原來的天地萬物，自然境界的真理，他就要用種種方法，讓我們來了解，了解法的道理。不過，我們眾生就是很無明，哪怕佛陀用盡心機，要來說法，度眾生，但是眾生心迷了，所以佛，釋迦牟尼佛，不得不用種種的方法來施權，無非就是要讓大家知道，諸法差別，如來的權智。
佛陀將種種的法，都是出於他的智慧，來為我們分析、分析，讓我們能夠了解回歸自然，回歸自然，除了天地萬物的道理，我們通達了，我們能夠敬天愛地，尊重天地自然的景象，我們必定人心，要回歸我們如來本性，所以還有一段時間。
也是向大家這樣說，我們必定要將人間路，人間路要鋪得平，我們才能夠來接菩提道。意思就是說，要先教我們做人，人若做得好，我們才有辦法說，要如何行菩薩道。
這就是佛陀他開三乘法，小乘、中乘、大乘，這三乘法，無不都是要來教導眾生，從小乘，接觸了佛法，原來因緣果報，了解「四締法」，人間的「苦」就是果，這個果的因，就是「集」在過去，我們過去生，所造作的惡因、惡緣，就報來到今生，所接受到的惡緣、惡果。
現在已經知道因緣果報，過去如是因，現在如是果，我們人生，這種造作的因、緣，因、緣、果、報，這樣一直在交纏，分不清楚，這就是我們眾生的迷茫。
佛陀看到眾生這麼迷，所以要直接將他成佛的境界，與大家分享，大家無法能夠理解，所以從因緣果報開始，收來的是「苦」，苦緣於「集」，過去生延在現在生，現在生又再交纏不清，愈結愈深的愛恨情仇，這樣又拖到後世，這叫做「三世因果」；這種「三世因果」不離開「四諦法」。大家到這些地方，知道了，因緣果報可怕！小根機的人，就停在這個地方。
而若是中根機的人，佛陀除了「四諦法」，再深入你是怎麼來的？人人都是由不得自己，來到這一輩子，這輩子又是不知何去何從？所以佛陀就要再說「十二因緣法」，讓我們知道如何緣著這對父母，來到這個家庭出生？與這個家庭的人所結的緣，是好緣？是壞緣？親子的緣，兄弟、親族的緣，好緣，一家和樂融融，這就是好的緣，結了這麼好的果，所以大家和樂生活。
但是，一個家庭裡面，兄弟姊妹也有好緣、壞緣，與哪一個兄弟姊妹較好，與哪一位兄弟不好。兄弟姊妹之間，互相爭啊、鬥啊，這叫做逆倫，不順理。
佛陀就是要來教育我們，啟發我們的悲心，所以「大悲順物應情宜」，要如何不與物爭，叫我們要疼惜萬物。我們要瞭解天下生態，我們要尊重，敬天愛地，尊重萬物的道理，這是佛陀教育我們，這樣我們才能夠，與天、地、人之間能夠調和，這就是和氣。
人與人之間和和氣氣，我們的心就和氣了，就能夠天下萬物全都順物情。這個物理的情，與我們人的感情等等，要會合在一起，那就是和和氣氣，從人做起，所以若是這樣，才能「達於諸法之實相」。諸法，天地萬物的道理。實相，就是道理，很自然的道理。天地萬物之間，這個實相的道理，佛陀說這是如來的「如實智」，也就是我們人人，本具的真如本性。所以，天性、人性，是真如的本性，那就是天地萬物之理。
若是這樣，希望我們人人能夠「達於諸法之差別」。來到人間，我們道理要分得清楚，輩分要分得清楚，這就是叫做人倫。父親就是父親，母親就是母親，父母親的父母親，就是叫做阿公、阿嬤，這種的人倫道德，我們若分得很清楚，自然我們懂得敬、我們懂得愛。
不要說，父親又怎麼樣？阿公又怎麼樣？阿公就是阿公，阿公就是父親的父親；而父親，我們就是兒子，兒子的父親就是兒子要尊重，這種人生，這個倫理、道德，這要懂得分別。對家庭倫理能分別，自然就對社會朋友的友情，就能夠和氣；對友情和氣，對社會、天地之間，就能夠順這個道理。
總而言之，佛陀來人間，無不都是教育我們人人，回歸如來真如本性。佛陀要花很多時間，這樣為我們循循善誘。
但是，眾生就是迷茫，執迷不悟。佛陀很慨嘆！所以，我們過去的經文，「長者驚怖」，很怕、很擔憂、很怖畏，眼睜睜地看到，這個天下已經是五濁惡世了，人心大亂，一直造作很多的惡業，所以整個地球就將要破壞掉了，所以譬喻成火宅。
火，災難從四面起了，這個父親就是很驚慌、很擔憂，不斷呼籲，所以後來就設，羊車、鹿車、牛車在門外，要應這些孩子所要追求、好樂的東西。這就是長者對孩子的心，像佛陀對眾生的心一樣。
時諸子等各白父言
父先所許玩好之具
羊車、鹿車、牛車
願時賜與
《法華經譬喻品第三》
用世間物來譬喻佛法，世間人就是一直在物資上，這樣在追逐欲念；修行者也是同樣，同樣要如何，我所執著的，我要修什麼樣的法，能夠趕緊能解脫。有的人是要求福的，有的人是要求……等等，道理不很清楚，光是一直聽到就要求，這種的學法，心會亂掉。有的人就是從自己去信仰，去找一些旁門邪道。
有一群人，其中有一個父親，家境很好，帶著他的孩子來。這個孩子，從小開始就比較低能等等，也是求神託佛，同樣一直求啊！求啊！求到這個時候，已經帶來看一看，帶來看一看，我說：「你怎麼了？」父親就說：「現在好多了。」我說：「為什麼會較好呢？」他說：「就帶去做環保。」我就問孩子：「你做環保，歡喜嗎？」「有，歡喜。」「你在那裡坐得住嗎？」「歡喜做，坐得住。」我說：「對答很好，哪有什麼事情呢？」父親就說：「那就是現在做環保就比較好，不過，還是傻傻的。」我說：「傻傻的，比那種做壞事情的更好。」就是祝福他。
你看，像這樣去求啊求，小時候孩子就是先天這樣來的，求，還是一樣。還是要有，一個人的環境，要如何讓這個孩子有一項興趣。，雖然較低能，不過他也有潛在的智慧在。再問他說：「你為什麼要做環保？」「要救地球。」他也知道要救地球，對答如流，哪有傻在哪裡？只是這個家庭很富有，很多寄託都在這個孩子身上，但是因緣就是這樣。
所以，我們的佛陀，來為我們說很多的法，讓我們很自然瞭解，凡事是由不得自己，但是，我們要自己做自己的主人。過去由不得自己的因、緣，這輩子的果，我們自己要好好把握在未來，所以有了因緣，就有得度的機會，若是善若斷了，就是佛法在面前，也是「無法度」。
這就是我們要如何能夠為善，在我們這輩子，我們自己把握的方向，為什麼不能自己親自來做呢？佛法在我們面前，我們怎麼不會好好的，來接受這個正法呢？
我們生活在真實的人間裡，我們不要生活在那個虛幻，求，求你看不到的東西。我們可以腳踏實地，以及人與人之間互動，你去付出、去幫助他，他得救，我們歡喜，這不是很實在的事情嗎？佛陀就是要教我們這樣，法，要自己瞭解；道，我們要自己走。
所以，這個羊車、鹿車、牛車，譬喻三乘。小乘法，雖然聽到佛的教法，他光是知道，但是無法發大心；中乘的人瞭解道理，但是他保護自己；唯有大乘，能夠自度、度人，這種自覺、覺他、覺行圓滿。
所以說譬喻羊車、鹿車，你們想，那隻羊和鹿，都是腳那麼小雙，你讓牠拖車，怎麼拖得動？牛車，你看，很穩重，牛拖著車後面載那麼多，四隻腳是很有力，穩穩一步一步向前走，牛到、車也到了，這是自度、度他。
這三車，就是三乘，應機逗教。佛陀是看我們眾生所要追求，若沒有那麼力氣，佛陀就給他鹿車、羊車；而若是有願、有力，佛陀說大乘法。大乘法，發宏願，就是行大直道，這就是大乘法。隨各種的根機所好，佛陀就應他們的根機施教，這就是佛陀的智慧，所以「使令眾生，隨其所好樂受用」。就是看你們需要什麼，你們的能力是到什麼程度，我說這樣的法，讓你們自己去取用。
這個三乘法，根機較高的，當然他就是選取牛車，甘願拖一輛牛車。根機若較小的，我牽一輛羊車就好。這就是隨他們的根機，隨其所好樂受用，這是修行的方法。所以，諸法唯一乘實相，其實佛陀來人間說法的目的，只有一件事情，一乘實相，就是回歸大自然的真理，回歸人人如來的本性。這種唯有能夠體會的人，(本)唯心會。
羊車、鹿車、牛車
願時賜與
三車：
三乘為應機逗教
而設方便
使令眾生
隨其所好樂受用
諸法唯一乘實相
本唯心會
非能言喻
根機較高的人能夠體會佛心，因為，佛陀講《法華經》，是打開他的心懷，暢演他想要說的話，這就是佛陀他的智慧。但是，這只是說出去，對方他的根智能夠接受到；那不是用言說，這樣他就有辦法，用說的，聽了，聽懂嗎？有啦，有啦。你聽這個法，瞭解嗎？我慢慢來體會。這種「慢慢來」，就是心聽法，並沒有入心，像這種聽法的人是很多。
總而言之，我們學佛，我們必定最需要的，要如何啟發我們的悲心。我們若悲心啟發了，才能夠同體，與天下眾生為一體。我們能夠敬天愛地，與天下眾生共生息，若這樣，人間才會和氣，四大才會調和，這就是回歸我們的本性。
佛陀慈悲，為了我們這個根機不同，所以他要用差別的方法──小乘、中乘、大乘，用這個前後次序說法，來為我們調教，所以這叫做權智。所以我們現在也是，都要用權巧方便，設種種法，讓大家能夠集在一起，才來調方向的真實法，入人群中去付出。總而言之，人人在佛法中要把握時間，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Truth With Provisional Wisdom (以權智入真實)
Date: May.13. 2015
“With compassion, we harmonize with all things and respond accordingly. By not being in conflict with anything, we achieve “harmony”. Realizing the ultimate reality of all things is the Tathagata’s true wisdom. Realizing the differences in all things is the Tathagata’s provisional wisdom.”
If we can all use various methods to understand the ultimate reality of this world, we will realize the Tathagata’s true wisdom. We learn the Buddha’s Way in hopes of returning to our intrinsic nature, our essence of True Suchness. That is “true wisdom,” the ultimate reality of all things. If we can experience this truth, [we can grasp] the essence of the Buddha-Dharma.
Where is the essence of the Buddha-Dharma? If we can be found in our original state of mind, that Buddha-nature we intrinsically have. We know this, but in order to discover it, we need the harmony I mentioned earlier. In this world, the principles of all things are in total harmony. However, our minds have become deluded. So when a desire arises, we act out of ignorance, upsetting the workings of things in the world, the natural ways of life and their principles. Thus, there is no harmony.
The workings of all things in the world have been disrupted, preventing our nature of True Suchness from manifesting in our minds. The disorder in our external conditions arises from the actions we take out of ignorance. This is why returning to our Tathagata-wisdom is difficult.
But, the Buddha came to this world for one great cause, in the hope that despite the ignorance and afflictions in our minds, we can begin to understand the principles and be able to eliminate our ignorance and afflictions.
What methods did He use? Out of His compassion, the Buddha taught according to capabilities. So, starting with all things in the world and the true principles of nature, He used various methods to help us understand the principles of the Dharma.
However, we sentient beings are very ignorant. Even though the Buddha did everything He could to teach the Dharma and transform sentient beings, our minds are deluded. Therefore, Sakyamuni Buddha had to use various means to give provisional teachings, solely to help everyone understand the differences in all things. This is the Tathagata’s provisional wisdom. The Buddha established various teachings that were drawn from His wisdom to help us analyze things, which can then help us understand how to return to our natural state. Once we return to that state, not only can we thoroughly understand the principles of all things in the world, we will love and care for the heavens and earth and respect everything in nature. Our minds must return to our intrinsic Tathagata-nature.
I have also spent some time telling all of you that we must pave a smooth road of working with people in this world so that we can connect with the Bodhi-path. This means that first, the Buddha taught us how to be good people. Only by conducting ourselves properly can we teach others how to walk the Bodhisattva-path. This is why the Buddha established the Three Vehicles, the Small Vehicle, Middle Vehicle, Great Vehicle. These three kinds of Dharma are all used to teach sentient beings. By the means of the Small Vehicle, people encounter the Buddha-Dharma, and through the karmic law of cause and effect, they understand the Four Noble Truths.
The “suffering” in this world is a karmic effect, and the cause of this effect, the ”causation,” is what we accumulated in the past.The negative causes and conditions we created in our past lives determine the negative retributions we face now.Now that we understand the law of karma, we know, “As are the causes, so are the effects”.
Everything in life happens due to the causes and conditions we have created.Causes, conditions, effects and retributions are always intermingled and indistinguishable.This is why we sentient beings are deluded.The Buddha saw how deluded we are, and knew that if He were to directly share His enlightened state with us, we would not be able to understand it.
So, He began by teaching the law of karma.What we experience is “suffering,” which originates in “causation”.
The effects of our past lives extend into this one.Then we are entangled again in our present life, trapped in love, hate, passion and animosity, thus affecting our next life.
These are the Three Periods of Cause and Effect.
The Three Periods of Causes and Effect are inseparable from the Four Noble Truths.At this point, everyone understands that the law of karma is frightening.
Practitioners with limited capabilities just stop here.
For practitioners with average capabilities, in addition to the Four Noble Truths, the Buddha deeply delved into the question, “How did you come to this world?”None of us had any control over how we came into this life, nor do we know where we will go after this one.
Thus the Buddha explained the Twelve Links of Cyclic Existence again.This helps us understand how we formed an affinity with our parents and came to be born in this family.As for the affinities we formed with this family, are they good karmic affinities?Or bad ones.
When there are good affinities between children and their parents and siblings, this family will be happy and harmonious.This is because good karmic conditions result in wonderful karmic effects, allowing everyone to live together happily.
But within a family, siblings can have good or bad affinities certain siblings may have a good relationship, while other siblings may have a poor relationship.Siblings may argue and fight with one another.This goes against the principles of morality.
The Buddha came to teach us and awaken our compassion.“With compassion, we harmonize with all things and respond accordingly.”How can we avoid being in conflict with things?The Buddha tells us to cherish all things.We must understand their natural state.We must respect and love the heavens and earth, as well as the workings of all things.This is what the Buddha has taught us.In this way we can harmonize with the heavens, the earth and other people.This brings harmony.
When there is harmony among people, our minds will be in harmony, and we can harmonize with all things in the world.When the way that we feel about things is closer to the way that we feel about people, there will be harmony; this starts with us humans.Only when we achieve this state can we “realize the ultimate reality of all things”.
The Dharma is the principles of all things.The ultimate reality refers to principles, to very natural principles.The Buddha says that the principles of the ultimate reality of all things in the world are the Tathagata’s “wisdom of Suchness”.This is also the nature of True Suchness we all intrinsically have.
The authentic nature of humans is the intrinsic nature of True Suchness, which is the principles of all things.Since this is so, the Buddha hopes that everyone can “realize the differences in all things”.When we come to the human realm, we must clearly understand principles and clearly distinguish between generations.This will quid our human relationships.
Our father is our father.The parents of our parents are our grandfather and grandmother.If we clearly understand these relationships we will naturally express our respect and love.
We cannot think, “Who cares if he’s my father? Who cares if he’s my grandfather?”Our grandfather is our grandfather.
He is the father of our father.To our father, we are children.
Children must respect their father.Following these moral principles in life depends on recognizing these differences.
If we can do this in our family relationships, then naturally our friendships will be harmonious.
If we have harmonious friendships, then in the society and in the world, we will be able to follow the same principles.
In summary, the Buddha comes to this world solely to teach us all to return to our intrinsic nature of True Suchness.
The Buddha has to spend a long time to patiently guide us. But sentient beings are lost, clinging to their delusion without awakening. This is why the Buddha signed. So, the sutra text we read before states, " The elder was... shocked and afraid" He was very afraid, very worried, very fearful. He could only watch as the earth became an evil world Five Turbidities. People's minds are in great chaos, so they constantly create much negative karma. The plant may be on the verge of destruction, thus it is compared to a burning house. The fire, the disasters, are arising on all sides. So, the father is very frightened, very worried. He continuously called out to them. Then he set up sheep-carts, deer-carts and ox-carts outside to give these children what they want, what they would delight in. The elder treated these children the same way the Buddha treats sentient beings.
The children each said to their father, "You said that you had many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now."
Worldly things can be used as analogies for the Buddha-Dharma. People in this world always purse material things, the objects of their desire. Spiritual practitioners are the same way. They likewise are attached to the Dharma they feel they need to cultivate to quickly attain liberation. Some people seek blessings. Other people seek other things. The do not understand the principles very well; they just follow whatever teachings they hear. If they learn the Dharma this way, their minds will be in chaos.
Some people look for things to believe in and end up on deviant paths. A group visited me; one was the father of a well-to do family. He brought his son along with him. This child had always seemed to be a little slow. So, his parents consulted spirits and prayed to the Buddha and so on. They reached the point where they brought the child to see me.
When I saw the child, I said, "How is he? " His father said, "He's much better now". I asked, "What brought about the improvement?" He said, "I bring him when I do recycling work".
So, I asked the child, "When you do recycling work, are you happy?" “Yes, I feel happy" "Can you sit still when you do the work?" "I like doing it, so I can sit still ". I said, "He answered me very well. Why do you think there is something wrong? "
His father said, "He has improved since he started doing recycling. But, he still seems kind of slow". I said, "Being slow is better than doing bad things. I give him my blessings".
See, they sought help [from spirits]. The child was born this way; no matter what they tired, things stayed the same. The important thing was his environment and how to help him develop an interest. Although he may have limited abilities, there is also wisdom with him.
Again, I asked him, Why do you want to do recycling work?" "I want to save the Earth". He understand that we must save the Earth. He answered me very smoothly. Why would they think he is slow? It is just because his family is very wealthy and they had placed their hopes him. But this was their karmic condition. The Buddha came to give us many teachings, to help us achieve a natural understanding that all these things are beyond our control. However, we must be our own master. We cannot control the causes and conditions we created in our past lives. We must make use of the effects we face in this lifetime to create our future.
With the right karmic causes and conditions, we have the opportunity to be transformed. If we sever our roots of goodness, even if the Buddha-Dharma was right before us, "There is no way we could be transformed". This is why we must find a way to do good deeds in our present lifetime, we control our own direction. Why can't we take action ourselves? The Buddha-Dharma is right before us; why can't we earnestly accept the Right Dharma? We must live in the world as it is. We must not live in an illusion, seeking help from things we cannot see.
We must stay grounded and focus on interaction with people. When we give of ourselves and help other, they receive help and we attain happiness. Aren’t these very solid and practical things? This is what the Buddha taught us to do. We must understand the Dharma ourselves, and we must walk the path ourselves.
The sheep-cart, deer-cart and ox-cart are analogies for the Three Vehicles. Although Small Vehicle practitioners hear the Buddha’s teachings, they only know them; they cannot form great aspirations. Middle Vehicle practitioners understand principles but they focus on protecting themselves. Only Great Vehicle practitioners can transform themselves and others. Those who awaken themselves and others. Attain perfect awakened conduct. So, the Buddha gave the analogies of the sheep-cart and deer-cart. Consider sheep and deer. Their legs are so thin, how could they possibly pull a cart?
See how study the ox-cart is! An ox pulling a cart can carry a heavy load. His four legs are very powerful, so he can steadily move forward step by step. When the ox arrives, so does the cart. This is like transforming oneself and others.
The three carts are analogies for the Three Vehicles, taught according to people’s capabilities. The Buddha observed what sentient beings sought. If people did not have the strength, He gave them the deer-cart or sheep-cart. But if they had aspiration and the strength, the Buddha taught them the Great Vehicle Dharma.
Those who learned the Great Vehicle Dharma and made great vows walk the great and direct path. This is the Great Vehicle Dharma. Based on their capabilities and inclinations, the Buddha gave them teachings accordingly. This is the Buddha’s wisdom.
“This enabled sentient beings to accept and apply them based on what they like”. Depending on what they needed and the extent of their abilities and strengths, the Buddha gave them teachings that they could take and apply. Of the Three Vehicle [practitioners], those with higher capabilities would pick the ox-cart because they were willing to lead big cart. Those with more limited capabilities think, “I just want to lead a sheep-cart.” Their choice depends on their capabilities; what they accept is based on what they like. These are all methods of spiritual cultivation.
“The One Vehicle is the ultimate reality of all things” .In fact, the Buddha’s goal coming to the world was to do one thing, to teach the ultimate reality of the. One Vehicle so we can return to the truths of the natural world, our intrinsic Tathagata-nature .This can only be done by those who achieve comprehension with the mind.
“[You have] sheep-cart, deer-cart, and ox-carts. Please give them to us now.”
The Three Carts: The Three Vehicles are skillful means devised to be taught according to capability. This enabled sentient beings to accept and apply them based on what they like.
The One Vehicle, the ultimate reality of all things, can only be comprehended with the mind, not expressed with language.
Those with greater capabilities can realize the Buddha-mind. When the Buddha taught the Lotus Sutra, He opened up. His mind to freely express what He wanted to say. This was the Buddha’s wisdom. But, this just means that He spoke it, not that the listeners have the capability and wisdom to accept it. Just because the teachings are spoken does not mean they will be able to accept them. After a teaching is given, and they listen, “Did you understand?” “Yes.” “Do you understand this Dharma?”“I will gradually comprehend it.” Saying ”gradually” means that they heard the Dharma but did not take it to heart. This applies to many people who hear the Dharma. In summary, as we learn the Buddha’s Way, what we need to do most is awaken our compassion. Only when our compassion has been awakened can we become one with all sentient beings. Then we will respect and love nature and live in harmony with all sentient beings. Only then will there be harmony in this world and balance among the four elements. This means we have returned to our intrinsic nature. The Buddha is compassionate.Because we have different capabilities, He made use of different methods, the Small, the Middle and the Great Vehicles. He taught the Dharma in this sequence to help teach and guide us. This comes from His provisional wisdom.
Now, we also need to use provisional and skillful means to devise various teachings to help everyone come together. Then we can be guided by the True Dharma to go among and vie to others. In conclusion, as we learn the Buddha-Dharma, we must seize the moment and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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