20141117《靜思妙蓮華》諸法寂滅相(第437)
（法華經•方便品第二）
⊙「靜寂清澄淨琉璃，純潔不著一切相，欲念息滅心清淨，轉四諦度五比丘。」
⊙「我出濁惡世，如諸佛所說，我亦隨順行，思惟是事已，即趣波羅奈。」《法華經方便品第二》
⊙「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。」《法華經方便品第二》
⊙真如自性，唯是寂滅，不可言宣說，是為寂滅義。一切皆虛妄，唯真如性，是故應了真如性法。
⊙性自真常，本難以言語宣示。今隨眾生機宜，上中下根，施以方便力，作三乘之說教。
⊙謂世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
⊙五人者：阿若憍陳如、十力迦葉，為母族二人；阿濕波誓、跋提、摩訶男拘利，為父族三人。
【證嚴上人開示】
「靜寂清澄淨琉璃，純潔不著一切相，欲念息滅心清淨，轉四諦度五比丘。」
靜寂清澄淨琉璃
純潔不著一切相
欲念息滅心清淨
轉四諦 度五比丘
我們在字，文上，就能看到了靜寂清澄淨琉璃，常常說過了，用這樣來譬喻我們人人，本來具有清淨的本性。偏偏我們世間，人人時時都是在煩惱中，煩惱現前，寂靜清澄如琉璃的境界，就被煩惱淹滅了。所以，我們要時時，保持這念靜寂清澄的心境，必定要「純潔不著一切相」。
本來我們就是要很單純，凡事日常生活中，一切都不必被生活，人、事、物，掛在我們的心裡，過去了，如雲過月一樣，雲過月，月並沒有讓雲染到。我們的心，真如本性也是一樣。日常生活中，事情既過了，相也應該要過去。卻是時間過，事也過，卻是相還在心裡，千萬不可！我們應該要學會，怎樣時間既過，事也過，我們就不要再著一切相。這是我們要下的功夫。
所以「欲念息滅心清淨」。人人要如何能不著相呢？除非就是我們減少，最好是消除欲念；人人如果沒有欲念，自然我們的心就清淨了。所以，因為眾生根機不同，佛陀決定將眾生的根機分成三種，上、中、下的根機，就開始開啟了說三乘法，所以，他到波羅奈，到鹿野苑，去「轉四諦法，度五比丘」。這是佛陀來人間，為眾生成佛、成道，同時要為眾生說法的過程。
在昨天有一位，就是來自於國際間一個大集團，很有名的集團，一位總裁，他專程來花蓮。坐下來時，他就開始說他曾經去過印度，也已經和達賴喇嘛對談過了。他說：「我本來應該要送禮物給您，不過我沒有什麼禮物來，我要送您一張相片。」這張相片裡是他的女兒，很可愛的一張相片，原來是在水邊，一個很小很小，還不到二歲的小可愛，站在水邊，一隻鴨子， 水鴨和小女孩這樣對面。
他說：「我這個女兒，就是這麼小的時候，她就有辦法和水鴨說話。」我就說：「這實在是很天真！本性天真，這麼純真，才還不到二歲，她可以通達這種，和不同生態的一隻水鴨，這樣津津有味地，在那個地方談話。」後來，話題又是一轉，又再說，他說：「相片中這個孩子，今年已經十六歲了，卻是現在已經交男朋友了，現在就是每天，都裝扮得花枝招展，每天都穿得很漂亮、很盛裝，尤其是整張臉擦粉擦得那樣……。」聽得出當父親的人，心的無奈。
過去孔夫子的弟子中，也有一位叫做公冶長，他也是通達鳥語，小鳥在說話，他也是聽，聽知道現在鳥在叫的聲音，是在語言對答。這是孔夫子弟子中，他能夠保持著那分很清淨的心，還能夠通達鳥語。這個女孩卻是那麼小的時候，她能和水鴨對話，受社會環境慢慢污染、污染，污染到現在，才是十六歲而已，盛裝豔抹，穿，穿得很美，不知道多漂亮，同時擦粉、耳環，我就說：「教育啊！
像這樣，你想這個時代，和佛陀的時代比較，佛陀的時代，是還那麼純真，不過佛陀已經向大家這樣說了，本性，人人就是這麼寂靜清澄，這麼清淨的本性，真是純潔，只要我們不染著、不著相，還是能保持，這分純潔的本性，煩惱淡，自然本性比較就清朗。
佛陀為了眾生這念心，受了這種的習氣，世間的染著，所以佛陀要費多少心機來設教，隨著眾生的煩惱，佛陀要一一設法，去除眾生的煩惱。但是，談何容易啊！還是要眾生自己能夠體悟，自己願意接受佛法，洗滌自己的心，自己去除自己的煩惱。不是求佛啊！保佑我。菩薩啊！加持我。最靈感的，能夠保佑你的，最有力的能夠加持你的，是你自己自性的如來、自性的菩薩，才是真正你的生命中的貴人。所以我們還是要反觀自性，照顧好我們這一念「純潔清淨的心」。
前面，我們說過了這段，佛陀還是內心不斷這樣來作念：要怎樣來度眾生？佛陀既然出現在這個濁惡世，佛陀的時代還很清淨，人口少，不過在經文中「我出濁惡世」，可見佛陀並沒有離開娑婆世界。
我出濁惡世
如諸佛所說
我亦隨順行
思惟是事已
即趣波羅奈
《法華經方便品第二》
佛陀，娑婆世界的教主。所以這個時候人口這麼多，人心這麼濁惡，所以佛陀說「我出濁惡世」，就是佛陀的教法，還是留在這濁惡的世間。
不是現在的釋迦佛而已，其實釋迦佛那個時候，就說：「過去諸佛。」，釋迦佛是學過去的諸佛，所說的法，無非同樣過去諸佛，也是來人間要來淨化人心，現在的釋迦佛也是一個心願：淨化人心。因為世間人心就是這麼濁，濁氣很重，充滿了惡的世間。怎樣教育？隨順諸佛。隨順過去的佛，要設方便法。現在的釋迦佛，乘過去諸佛的方法，開三乘法。這是佛，釋迦佛他這樣思惟之後，就開始到波羅奈鹿野苑中，去度五比丘。這段(經)文「(即)趣波羅奈」，就是去度五比丘。
接下來這段(經)文說：「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。」
諸法寂滅相
不可以言宣
以方便力故
為五比丘說
《法華經方便品第二》
回過頭來再說，「諸法寂滅相」，又是很深的法，佛陀所得到的法，「不可以言說」，不光是用語言這樣說，大家就能體會。所以，「以方便力故，為五比丘說。」因為這個法真的太深奧，很深奧的東西，所以，佛陀要用種種方便，向著眾生來解說這個「寂滅相」。
諸法是「寂滅相」，諸法要用什麼來形容？唯有告訴大家「寂滅相」。「寂滅」又是什麼相呢？佛陀又再說「不可以言宣」，無法用語言來解釋說，它是什麼形，到底這個「相」是長的、或者是短的，是圓的等等？無法用相(言說)，不是語言(可形容0。所以，唯有一句話說「真如自性」。「真如自性」就是寂滅相，「真如自性」就是法的源頭，一切法無不都是是，從真如自性的真理(所現)。
但是說本性，我們也無法很了解，說「寂滅相」更是迷糊掉了。「寂滅」就無相，但是經文裡面(說)「寂滅相」。「相」，有相，就是一切的一切，我們眼睛看得到的都是「相」。所以，換一句話說，以眼所見一切，都有包含了無量數的理。常常告訴大家，都不離開「四大」。
從種子落土，種子若沒有土，無法樹木能生長起來；有土，若沒有水分不會發芽，種子不會發芽；若沒有陽光，這株芽沒辦法變成樹苗；若沒有好的空氣，沒辦法成一棵大樹。所以，地、水、火、風，因緣要會合起來，成就了一棵樹的「相」。
所以這「四大」，各有它的自性。所以「四大」分開，就沒有這棵樹；「四大」會合，加上了種子，就有什麼樣、什麼樣的樹種，什麼樣的樹相就不同。所以說來，各各有性，各各有相，這「寂滅」，分開之後，道理永遠存在於天下萬物，沒有離開這些道理，這些道理會合起來，就成種種相。這不知大家能理解嗎？
所以，若只是說一項，沒辦法來解說，必定要用種種、種種法的分析會合、分離等等，不離開這個道理本性的相，這叫做「寂滅」。因為我們沒辦法，解釋到底什麼是那個定相，沒辦法，沒有一個定相。但是，萬物無法缺少這個道理，所以，所有的東西，總是都是會合來的，就是「寂滅」的意思。
真如自性
唯是寂滅
不可言宣說
是為寂滅義
一切皆虛妄
唯真如性
是故應了真如性法
「一切皆虛妄」，這個道理若分開了，其實都是虛的，沒有了。「唯有真如（性）」，真如就是法，真如就是寂滅相。我們真如人人本具，人人都有這分寂靜清澄的本性，所以我們的心，人人都有一塊淨土，叫做「寂光土」，「寂光土」也叫做涅槃（編按：二者並非「等同」，卻相關。詳見註二）。涅槃不是死亡，涅槃就是我們的心完全靜寂，不生不滅，這叫做涅槃。佛陀向人，向大家說，就是要說寂靜清澄，人人的心地都有一片寂光土在，就是我們心靈的淨土。
所以說「性自真常」，我們人人的性，本性，其實那個寂靜的相，是我們人人的本性，這個本性是真、是常。佛陀生生世世，過去開始講《法華經》之前，一直在描述佛陀的過去，無量數劫，如何在修行的過程，一直到現在。我們現在，還是本師釋迦牟尼佛，這種的真如本性是真、是常。
本來就難以言宣，一句話說「言語道斷」，開始要說這個法，真真實實，這麼單純的法，開始說出來，就會覺得這要解釋的，很不足，如何解釋都沒辦法，完全具足於完整的法。佛陀想要向大家很簡單說一個完整的法，都不簡單。
不簡單，是在我們的眾生，根機沒辦法接受。所以，這真如實法，是這麼真、恆常都有。但是，我們現在的人間，就一直說無常、苦、空。無常、苦、空，是我們偏離了真如的性，我們偏離了我們真如的本性，所以才會有苦。才將「空」當作「有」，這種，原來人間一切都是虛妄，卻是將虛妄當成了是真實，所以，人生就會執著那麼多。
所以說「性自真常」，本來就難以言宣，佛陀現在「今隨眾生機（宜）」，怎樣能夠讓眾生接受，「上中下根，施以方便力，作三乘之說教」。
性自真常
本難以言語宣示
今隨眾生機宜
上中下根
施以方便力
作三乘之說教
這是佛陀用心良苦，以種種方便力故，用方便的力量，要怎樣來轉眾生、凡夫心，向聖人的路走。這是佛陀的用心。所以說「世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力」。
謂世間之人
於現世中
親近善友知識
聞其善巧
方便說法
遂發菩提之心
是名方便力
所以我們要好好的，真的要感恩，有好的朋友來告訴我們，好的事情，帶我們做，我們要時時感恩。這也是在佛法中，善巧方便的法，自然我們能夠聽這個法，開始發菩提心，開始發心，這樣這叫做方便力。佛陀傳給我們人人，弟子大家依照佛陀的教育，佛陀依照過去諸佛的法，這樣不斷傳承來，能夠讓這個法普遍，做人生命中的善知識、善友，這樣來口口傳說，來人人互相接引、發菩提心，這也是叫做方便力。
所以，佛開始已經為五比丘說，五比丘，也因為佛陀第一場的說法，三轉四諦法，這五個人能夠體會佛陀所施用的教法，知道了道理。這五個人，第一個覺悟的就是憍陳如；第二個覺悟的就是十力迦葉。這兩位就是母族，就是舅舅，舅輩的，這是母親這邊的親戚。第三個是阿濕波，第四個是跋提，第五個是摩訶男拘利。這是父族這是父親系統這邊的長輩。
五人者：
一、阿若憍陳如
二、十力迦葉
為母族二人
三、阿濕波誓
四、跋提
五、摩訶男拘利
為父族三人
這五個人過去還有因緣。曾告訴過大家，有一個時代，一個小國，飢荒乾旱，國王慈悲，因為他的人民，已經大地沒辦法種出雜糧五穀，所以他跳入海裡，成為一條大魚。這條大魚受海浪湧來，湧來海灘上，五個人在那裡修理船。
這條魚向這五個人說：「希望你們能去叫村裡的人，來割我的肉，這是我修行的過程，我願意奉獻給天下眾生。現在天下眾生有苦難，你們若能幫我，去將那些飢餓、苦難人，從我的身體取得了肉，讓他們能夠充飢，讓他們能度過難關，我修行將來成佛，要度的就是你們五個人。」
這是這段故事，曾經說過了，所以大家要用心。我們真如本性永遠就是在我們心裡，只是我們受了後天的污染，這實在很可惜！所以我們人人要真正用心，守好我們的心，讓我們的真如不受污染，這要看大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Appearance of Nirvana of All Things (諸法寂滅相)
Date: November.17. 2014
“A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”
From these words, we understand that “a tranquil and clear state is as pure as crystal.” We often use this as an analogy for the pure intrinsic nature we have always had. Unfortunately, in this world we are constantly immersed in afflictions. When afflictions arise in our minds, our tranquil, clear and pure state becomes covered by them. In order for us to constantly maintain this tranquil and clear state of mind, we must have “a spotless mind [that] is not attached to any appearances.” Fundamentally, we must keep things simple. As we go about our daily living, we should not let people, matters or objects become stuck in our minds. They should pass through our minds the way clouds pass before the moon. As clouds pass by the moon, the moon is untainted by them. Our minds and our nature of True Suchness are the same. In our daily living, once a mater has passed, its appearance should also pass [from our minds]. But as time passes and matters are concluded, their appearances may still remain in our minds. We must not let this happen. We must learn to stop clinging to appearances once the time passes and the matter is concluded. This is a skill that we must master. “After eliminating desires, the mind will be pure.” How can we be free of attachment to appearances? Only by reducing, or even better, eliminating, our desires. If we are all free of desires, our minds will be naturally tranquil and clear. Because the capabilities of sentient beings are different, the Buddha decided to divide the capabilities of sentient beings into three categories, great, average and limited. So, He started by teaching the Three Vehicles.
He went to Deer Park in Varanasi to “[teach] the Four Noble Truths to transform the five bhiksus.” This is how the Buddha came to this world, attained enlightenment and then taught the Dharma for the sake of sentient beings.
Yesterday, the CEO of a famous international organization, made a special trip to Hualien. After he sat down, he talked about a trip he had made to India and how he had spoken with the Dalai Lama. He said to me, “I wanted give you a gift, but I did not bring you something [typical]. I want to give you this photograph.” The photograph was of his adorable daughter. Standing by the water was a very small girl, not yet two years old. By the water there was also a duck. The two stood face to face. The CEO said, “When my daughter was this young, she was able to communicate with ducks.” I replied, “It is because of her innocence. Her intrinsic nature is so innocent and pure that when she was not even two years old she could connect with a duck, a completely different species of animal, and have an interesting conversation standing together by the water.” Later, we switched topics again. He said, “The child that was in the picture that I showed you earlier turned 16 years old this year. She already has a boyfriend. Every day, she is fashionably dressed, wears beautiful clothes and accessories, and in particular, puts on lots of makeup.”
I could hear his sense of helplessness as a father.Among the students Confucius, there was one named Gongji Chang.He spoke the language of the birds.When birds chirped, he would listen and could understand when the birds were having a conversation.So of the students of Confucius, he was someone who maintained a pure mind that allowed him to understand the language of birds.
When this man’s child was young, she could communicate with ducks.As she [grew older], she was gradually influenced and polluted by society.At this point, even though she is only 16, she covers her face in makeup.She dresses in beautiful clothes, and wears makeup and earrings.
I said, “[We need] education.”Compare this modern era to the Buddha’s era, we see that things were simpler back then.However, as the Buddha explained to us, everyday’s intrinsic nature is tranquil and clear.Our pure intrinsic nature is truly spotless.As long as we so not becomes tainted or attached to appearances, we still can maintain our spotless nature.With fewer afflictions, our intrinsic nature can be seen more clearly.Because the minds, of sentient beings have been defiled by habitual tendencies and worldly things, the Buddha spent His energy devising teachings according to the afflictions of sentient beings.He established teachings to eliminate afflictions, one by one.However, this is not easy at all.Sentient beings must still realize it for themselves and be willing to accept the Buddha-Dharma in order to cleanse their own minds.We must eliminate our own afflictions, instead of praying for the Buddha to protect us or the Bodhisattvas to bless us.
The most inspiring force that can protect us, the most powerful force that can bless us, is the Tathagata of our own nature, the bodhisattva of our own nature.These are the true benefactors of our lives.
Therefore, we need to reflect on our nature and take good care of our “spotless and pure minds.”Previously we have talked about how the Buddha constantly thought about ways to transform sentient beings.He appeared in this turbid, evil world.Even though that era was [comparatively pure] and the population was small, in the sutra passage He stated, “I have come into a turbid, evil world.”Clearly, He has not left the Saha World.
Then I further thought to myself, “I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly.”Having thought upon this matter, I went straightaway to Varanasi.
The Buddha is the founder of this religion in the Saha World.At this time, the population is large and people’s minds are turbid and negative.Therefore, the Buddha said, “I have come into a turbid, evil world.”This is saying that the Buddha’s teachings have remained in this turbid and evil world.The present Buddha, Sakyamuni, was not the only on e[who did this].
Actually, Sakyamuni Buddha also mentioned “all past Buddhas” Sakyamuni Buddha had learned the Dharma expounded by past Buddhas, so all of the past Buddhas had also come to the world to purify people’s minds.The present Buddha, Sakyamuni, also had this vow to purify people’s minds because their minds were filled with turbidity and the world was filled with evil.How could they be taught?By following past Buddhas, by establishing skillful means like past Buddhas.
The present Buddha, Sakyamuni, followed the methods of past Buddhas and taught the Three Vehicles.After Sakyamuni Buddha contemplated this, He went to Deer Park in Varanasi to transform the five bhiksus.The sutra passage states, “I went straightaway to Varanasi.”He went there to transform the five bhiksus.
The next sutra passage states, “The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”
Let us talk about “the appearance of Nirvana of all things”.This is also a very profound teaching.The Dharma that the Buddha attained “cannot be expressed in words.”People cannot understand it if it is simply expressed in words.Therefore, He “used the power of skillful means to instruct the five bhiksus”.Because the Dharma is truly too deep and profound, the Buddha has to use various skillful means to explain the “appearance of Nirvana” to sentient beings. All things have this “appearance of Nirvana”. How can we describe all phenomena? We can only talk abut the appearance of Nirvana. What kind of appearance does Nirvana have? Again, the Buddha says, “It cannot be expressed in words”. Words cannot be used to explain its shape, to say whether its appearance is long, or short round or so on. Its appearance cannot be described. We cannot use words, so we can only say it is “the nature of True Suchness”. The nature of True Suchness is the state of Nirvana.
The nature of True Suchness is the source of all things. Everything arises from the true principles of the nature of True Suchness. But, when it comes to our intrinsic nature, we still cannot understand very well. When He says, “the appearance of Nirvana”, we become even more confused. “Nirvana” is without appearance. However, the sutra text speaks of Nirvana as the appearance of perfect tranquility. “Appearance” refers to everything [we perceive], everything our eyes can see has an appearance. But from another perspective, everything we see with our eyes also contains an infinite number of underlying truths.
I always tell everybody that everything is inseparable from the four elements. Without the element of earth, without soil, seeds cannot grow into trees. With earth, but no water, seeds will not sprout. Without sunshine, the sprout cannot become a sapling. Without clean air, the sapling cannot grow into a tree. Therefore, earth, water, fire and air, are all causes and conditions that must converge for the appearance of a tree to take shape. The four elements each have their own nature. If the four elements are separated, the tree will not exist. The convergence of four elements and the seed will help that certain type of seed, give rise to a certain type of tree.
Generally speaking, everything has its own nature and own appearance. “Perfect tranquility” means that after the elements are separated, the underlying truths still exist; nothing in the world can exist apart from these truths. So, when these principles converge, certain appearances will take shape. Can all of you understand this? This is impossible to explain with only one example. The Buddha had to employ all kinds of analysis about how all things converge and separate to show that they are inseparable from the appearance of the intrinsic nature of these underlying truths. This is [the appearance of] Nirvana. We cannot explain what its fixed appearance is because it does not have a fixed appearance. Yet nothing can exist without this underlying truth. All things have to arise out of convergence. This is the implication of Nirvana.
“The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.”
“All things are illusory and unreal”. If [causes and conditions] are separated, we realize that things are actually illusory. There is only “the nature of True Suchness”. True suchness is Dharma. True Suchness is the appearance of Nirvana. We all intrinsically have True Suchness, an intrinsic nature that is tranquil and clear. Within everyone’s mind is a pure land called “the land of calm illumination”. The “land of calm illumination” is also Nirvana. Nirvana is not death. Nirvana is a mental state of tranquility and stillness which is non-arising and non-ceasing. The Buddha told everyone their minds must be tranquil and clear.
In everyone’s mind, there is a land of calm illumination. It is the pure land in their minds. So, “the nature of all things is true and eternal”. This describes our intrinsic nature. Indeed, that state of tranquility and stillness is the intrinsic nature we all have. This intrinsic nature is true and eternal. The Buddha had lived many lifetimes. Before discussing the Lotus Sutra, we often described His past lives and how He spent countless kalpas engaging in spiritual practice.
Even now, our fundamental teacher is still Sakyamuni Buddha. His nature of True Suchness is true and eternal. [True Suchness] has always been hard to describe. Simply put, “It is beyond words”. As the Buddha was about to expound this Dharma, which is true, concrete, pure and simple, He still felt that His explanation would be inadequate. No matter how He tried, He would be unable to fully explain it. He simply wanted to give a complete teaching, but that is not easy at all. It is not easy because we sentient beings do not have the capability to accept it. The ultimate reality of True Suchness is absolutely true and will always exist.
However, right now in the world we must constantly talk about impermanence, suffering and emptiness. Impermanence, emptiness and suffering arise when we deviate from our nature of True Suchness. We have deviated from our Buddha-nature, that is why we suffer, why we cling to “emptiness” as “existence”. All things in the world are false and illusory, but we mistakenly see them as real. Therefore, we have many attachments in our lives.
So, “the nature of all things is true and eternal.” [True Suchness] had always been hard to describe. The Buddha then taught “according to sentient beings’ capabilities.” How would He help sentient beings accept this? For, “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”
The Buddha put in a lot of effort and used the power of various skillful means. He used this power to turn around the ordinary minds of sentient beings and direct them onto the path of noble beings. This shows the Buddha’s mindfulness.
Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta.” This is the power of skillful means.
Therefore, we should truly be grateful. If wholesome friends talk to us and lead us to do good deeds, we must always be grateful to them. This is the skillful teachings of the Buddha-Dharma. Naturally, we will be able to listen to teachings, then give rise to Bodhicitta and develop aspirations. This is the power of skillful means.
The Buddha passed this on to us. As disciples, we follow the Buddha’s teachings. The Buddha also followed the ways of past Buddhas. By unceasingly transmitting the Dharma, we can help it become widespread and can be virtuous friends to others. By verbally passing on the teachings, we inspire each other to give rise to Bodhicitta. This is also the power of skillful means.
So, the Buddha began by expounding the Dharma the five bhiksus. The first time the Buddha expounded the Dharma, it took Three Turnings of the Four Noble Truths for these five people to understand the method of teaching the Buddha used and to realize the truth.
Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala kasyapa. These two were the Buddha’s uncle on His mother’s side. They were His maternal relatives. The Third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.
These were His paternal relatives. These five also had a karmic connection with Him. Previously, I have told all of you that long ago, a small kingdom. Suffered from a famine and a drought. The compassionate king [saw that] his people could no longer harvest any crops, so he jumped into the ocean and became a giant fish. This fish was washed up onto shore by the waves, where five people were repairing their boat. The fish told these five people, “Please ask your fellow villagers to cut off my flesh. This is part of my spiritual practice. I am willing to sacrifice myself for the sake of all sentient beings. They are in trouble right now. If you help me by telling the hungry and suffering to take the flesh from my body so they can satisfy their hunger and get through these difficult times, when I attain Buddhahood in the future. I will transform the five of you [first].”
This is the story that I have told before. Therefore, we must be mindful. Our nature of True Suchness is forever in our minds, but have been tainted by external conditions. Indeed, this is such pity. Therefore, we must all carefully control our minds so our nature of True Suchness will not be defiled. To accomplish this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「靜寂清澄淨琉璃，純潔不著一切相，欲念息滅心清淨，轉四諦度五比丘。」
⊙「我出濁惡世，如諸佛所說，我亦隨順行，思惟是事已，即趣波羅奈。」《法華經方便品第二》
⊙「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。」《法華經方便品第二》
⊙真如自性，唯是寂滅，不可言宣說，是為寂滅義。一切皆虛妄，唯真如性，是故應了真如性法。
⊙性自真常，本難以言語宣示。今隨眾生機宜，上中下根，施以方便力，作三乘之說教。
⊙謂世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
⊙五人者：阿若憍陳如、十力迦葉，為母族二人；阿濕波誓、跋提、摩訶男拘利，為父族三人。
【證嚴上人開示】
「靜寂清澄淨琉璃，純潔不著一切相，欲念息滅心清淨，轉四諦度五比丘。」
靜寂清澄淨琉璃
純潔不著一切相
欲念息滅心清淨
轉四諦 度五比丘
我們在字，文上，就能看到了靜寂清澄淨琉璃，常常說過了，用這樣來譬喻我們人人，本來具有清淨的本性。偏偏我們世間，人人時時都是在煩惱中，煩惱現前，寂靜清澄如琉璃的境界，就被煩惱淹滅了。所以，我們要時時，保持這念靜寂清澄的心境，必定要「純潔不著一切相」。
本來我們就是要很單純，凡事日常生活中，一切都不必被生活，人、事、物，掛在我們的心裡，過去了，如雲過月一樣，雲過月，月並沒有讓雲染到。我們的心，真如本性也是一樣。日常生活中，事情既過了，相也應該要過去。卻是時間過，事也過，卻是相還在心裡，千萬不可！我們應該要學會，怎樣時間既過，事也過，我們就不要再著一切相。這是我們要下的功夫。
所以「欲念息滅心清淨」。人人要如何能不著相呢？除非就是我們減少，最好是消除欲念；人人如果沒有欲念，自然我們的心就清淨了。所以，因為眾生根機不同，佛陀決定將眾生的根機分成三種，上、中、下的根機，就開始開啟了說三乘法，所以，他到波羅奈，到鹿野苑，去「轉四諦法，度五比丘」。這是佛陀來人間，為眾生成佛、成道，同時要為眾生說法的過程。
在昨天有一位，就是來自於國際間一個大集團，很有名的集團，一位總裁，他專程來花蓮。坐下來時，他就開始說他曾經去過印度，也已經和達賴喇嘛對談過了。他說：「我本來應該要送禮物給您，不過我沒有什麼禮物來，我要送您一張相片。」這張相片裡是他的女兒，很可愛的一張相片，原來是在水邊，一個很小很小，還不到二歲的小可愛，站在水邊，一隻鴨子， 水鴨和小女孩這樣對面。
他說：「我這個女兒，就是這麼小的時候，她就有辦法和水鴨說話。」我就說：「這實在是很天真！本性天真，這麼純真，才還不到二歲，她可以通達這種，和不同生態的一隻水鴨，這樣津津有味地，在那個地方談話。」後來，話題又是一轉，又再說，他說：「相片中這個孩子，今年已經十六歲了，卻是現在已經交男朋友了，現在就是每天，都裝扮得花枝招展，每天都穿得很漂亮、很盛裝，尤其是整張臉擦粉擦得那樣……。」聽得出當父親的人，心的無奈。
過去孔夫子的弟子中，也有一位叫做公冶長，他也是通達鳥語，小鳥在說話，他也是聽，聽知道現在鳥在叫的聲音，是在語言對答。這是孔夫子弟子中，他能夠保持著那分很清淨的心，還能夠通達鳥語。這個女孩卻是那麼小的時候，她能和水鴨對話，受社會環境慢慢污染、污染，污染到現在，才是十六歲而已，盛裝豔抹，穿，穿得很美，不知道多漂亮，同時擦粉、耳環，我就說：「教育啊！
像這樣，你想這個時代，和佛陀的時代比較，佛陀的時代，是還那麼純真，不過佛陀已經向大家這樣說了，本性，人人就是這麼寂靜清澄，這麼清淨的本性，真是純潔，只要我們不染著、不著相，還是能保持，這分純潔的本性，煩惱淡，自然本性比較就清朗。
佛陀為了眾生這念心，受了這種的習氣，世間的染著，所以佛陀要費多少心機來設教，隨著眾生的煩惱，佛陀要一一設法，去除眾生的煩惱。但是，談何容易啊！還是要眾生自己能夠體悟，自己願意接受佛法，洗滌自己的心，自己去除自己的煩惱。不是求佛啊！保佑我。菩薩啊！加持我。最靈感的，能夠保佑你的，最有力的能夠加持你的，是你自己自性的如來、自性的菩薩，才是真正你的生命中的貴人。所以我們還是要反觀自性，照顧好我們這一念「純潔清淨的心」。
前面，我們說過了這段，佛陀還是內心不斷這樣來作念：要怎樣來度眾生？佛陀既然出現在這個濁惡世，佛陀的時代還很清淨，人口少，不過在經文中「我出濁惡世」，可見佛陀並沒有離開娑婆世界。
我出濁惡世
如諸佛所說
我亦隨順行
思惟是事已
即趣波羅奈
《法華經方便品第二》
佛陀，娑婆世界的教主。所以這個時候人口這麼多，人心這麼濁惡，所以佛陀說「我出濁惡世」，就是佛陀的教法，還是留在這濁惡的世間。
不是現在的釋迦佛而已，其實釋迦佛那個時候，就說：「過去諸佛。」，釋迦佛是學過去的諸佛，所說的法，無非同樣過去諸佛，也是來人間要來淨化人心，現在的釋迦佛也是一個心願：淨化人心。因為世間人心就是這麼濁，濁氣很重，充滿了惡的世間。怎樣教育？隨順諸佛。隨順過去的佛，要設方便法。現在的釋迦佛，乘過去諸佛的方法，開三乘法。這是佛，釋迦佛他這樣思惟之後，就開始到波羅奈鹿野苑中，去度五比丘。這段(經)文「(即)趣波羅奈」，就是去度五比丘。
接下來這段(經)文說：「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。」
諸法寂滅相
不可以言宣
以方便力故
為五比丘說
《法華經方便品第二》
回過頭來再說，「諸法寂滅相」，又是很深的法，佛陀所得到的法，「不可以言說」，不光是用語言這樣說，大家就能體會。所以，「以方便力故，為五比丘說。」因為這個法真的太深奧，很深奧的東西，所以，佛陀要用種種方便，向著眾生來解說這個「寂滅相」。
諸法是「寂滅相」，諸法要用什麼來形容？唯有告訴大家「寂滅相」。「寂滅」又是什麼相呢？佛陀又再說「不可以言宣」，無法用語言來解釋說，它是什麼形，到底這個「相」是長的、或者是短的，是圓的等等？無法用相(言說)，不是語言(可形容0。所以，唯有一句話說「真如自性」。「真如自性」就是寂滅相，「真如自性」就是法的源頭，一切法無不都是是，從真如自性的真理(所現)。
但是說本性，我們也無法很了解，說「寂滅相」更是迷糊掉了。「寂滅」就無相，但是經文裡面(說)「寂滅相」。「相」，有相，就是一切的一切，我們眼睛看得到的都是「相」。所以，換一句話說，以眼所見一切，都有包含了無量數的理。常常告訴大家，都不離開「四大」。
從種子落土，種子若沒有土，無法樹木能生長起來；有土，若沒有水分不會發芽，種子不會發芽；若沒有陽光，這株芽沒辦法變成樹苗；若沒有好的空氣，沒辦法成一棵大樹。所以，地、水、火、風，因緣要會合起來，成就了一棵樹的「相」。
所以這「四大」，各有它的自性。所以「四大」分開，就沒有這棵樹；「四大」會合，加上了種子，就有什麼樣、什麼樣的樹種，什麼樣的樹相就不同。所以說來，各各有性，各各有相，這「寂滅」，分開之後，道理永遠存在於天下萬物，沒有離開這些道理，這些道理會合起來，就成種種相。這不知大家能理解嗎？
所以，若只是說一項，沒辦法來解說，必定要用種種、種種法的分析會合、分離等等，不離開這個道理本性的相，這叫做「寂滅」。因為我們沒辦法，解釋到底什麼是那個定相，沒辦法，沒有一個定相。但是，萬物無法缺少這個道理，所以，所有的東西，總是都是會合來的，就是「寂滅」的意思。
真如自性
唯是寂滅
不可言宣說
是為寂滅義
一切皆虛妄
唯真如性
是故應了真如性法
「一切皆虛妄」，這個道理若分開了，其實都是虛的，沒有了。「唯有真如（性）」，真如就是法，真如就是寂滅相。我們真如人人本具，人人都有這分寂靜清澄的本性，所以我們的心，人人都有一塊淨土，叫做「寂光土」，「寂光土」也叫做涅槃（編按：二者並非「等同」，卻相關。詳見註二）。涅槃不是死亡，涅槃就是我們的心完全靜寂，不生不滅，這叫做涅槃。佛陀向人，向大家說，就是要說寂靜清澄，人人的心地都有一片寂光土在，就是我們心靈的淨土。
所以說「性自真常」，我們人人的性，本性，其實那個寂靜的相，是我們人人的本性，這個本性是真、是常。佛陀生生世世，過去開始講《法華經》之前，一直在描述佛陀的過去，無量數劫，如何在修行的過程，一直到現在。我們現在，還是本師釋迦牟尼佛，這種的真如本性是真、是常。
本來就難以言宣，一句話說「言語道斷」，開始要說這個法，真真實實，這麼單純的法，開始說出來，就會覺得這要解釋的，很不足，如何解釋都沒辦法，完全具足於完整的法。佛陀想要向大家很簡單說一個完整的法，都不簡單。
不簡單，是在我們的眾生，根機沒辦法接受。所以，這真如實法，是這麼真、恆常都有。但是，我們現在的人間，就一直說無常、苦、空。無常、苦、空，是我們偏離了真如的性，我們偏離了我們真如的本性，所以才會有苦。才將「空」當作「有」，這種，原來人間一切都是虛妄，卻是將虛妄當成了是真實，所以，人生就會執著那麼多。
所以說「性自真常」，本來就難以言宣，佛陀現在「今隨眾生機（宜）」，怎樣能夠讓眾生接受，「上中下根，施以方便力，作三乘之說教」。
性自真常
本難以言語宣示
今隨眾生機宜
上中下根
施以方便力
作三乘之說教
這是佛陀用心良苦，以種種方便力故，用方便的力量，要怎樣來轉眾生、凡夫心，向聖人的路走。這是佛陀的用心。所以說「世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力」。
謂世間之人
於現世中
親近善友知識
聞其善巧
方便說法
遂發菩提之心
是名方便力
所以我們要好好的，真的要感恩，有好的朋友來告訴我們，好的事情，帶我們做，我們要時時感恩。這也是在佛法中，善巧方便的法，自然我們能夠聽這個法，開始發菩提心，開始發心，這樣這叫做方便力。佛陀傳給我們人人，弟子大家依照佛陀的教育，佛陀依照過去諸佛的法，這樣不斷傳承來，能夠讓這個法普遍，做人生命中的善知識、善友，這樣來口口傳說，來人人互相接引、發菩提心，這也是叫做方便力。
所以，佛開始已經為五比丘說，五比丘，也因為佛陀第一場的說法，三轉四諦法，這五個人能夠體會佛陀所施用的教法，知道了道理。這五個人，第一個覺悟的就是憍陳如；第二個覺悟的就是十力迦葉。這兩位就是母族，就是舅舅，舅輩的，這是母親這邊的親戚。第三個是阿濕波，第四個是跋提，第五個是摩訶男拘利。這是父族這是父親系統這邊的長輩。
五人者：
一、阿若憍陳如
二、十力迦葉
為母族二人
三、阿濕波誓
四、跋提
五、摩訶男拘利
為父族三人
這五個人過去還有因緣。曾告訴過大家，有一個時代，一個小國，飢荒乾旱，國王慈悲，因為他的人民，已經大地沒辦法種出雜糧五穀，所以他跳入海裡，成為一條大魚。這條大魚受海浪湧來，湧來海灘上，五個人在那裡修理船。
這條魚向這五個人說：「希望你們能去叫村裡的人，來割我的肉，這是我修行的過程，我願意奉獻給天下眾生。現在天下眾生有苦難，你們若能幫我，去將那些飢餓、苦難人，從我的身體取得了肉，讓他們能夠充飢，讓他們能度過難關，我修行將來成佛，要度的就是你們五個人。」
這是這段故事，曾經說過了，所以大家要用心。我們真如本性永遠就是在我們心裡，只是我們受了後天的污染，這實在很可惜！所以我們人人要真正用心，守好我們的心，讓我們的真如不受污染，這要看大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Appearance of Nirvana of All Things (諸法寂滅相)
Date: November.17. 2014
“A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”
From these words, we understand that “a tranquil and clear state is as pure as crystal.” We often use this as an analogy for the pure intrinsic nature we have always had. Unfortunately, in this world we are constantly immersed in afflictions. When afflictions arise in our minds, our tranquil, clear and pure state becomes covered by them. In order for us to constantly maintain this tranquil and clear state of mind, we must have “a spotless mind [that] is not attached to any appearances.” Fundamentally, we must keep things simple. As we go about our daily living, we should not let people, matters or objects become stuck in our minds. They should pass through our minds the way clouds pass before the moon. As clouds pass by the moon, the moon is untainted by them. Our minds and our nature of True Suchness are the same. In our daily living, once a mater has passed, its appearance should also pass [from our minds]. But as time passes and matters are concluded, their appearances may still remain in our minds. We must not let this happen. We must learn to stop clinging to appearances once the time passes and the matter is concluded. This is a skill that we must master. “After eliminating desires, the mind will be pure.” How can we be free of attachment to appearances? Only by reducing, or even better, eliminating, our desires. If we are all free of desires, our minds will be naturally tranquil and clear. Because the capabilities of sentient beings are different, the Buddha decided to divide the capabilities of sentient beings into three categories, great, average and limited. So, He started by teaching the Three Vehicles.
He went to Deer Park in Varanasi to “[teach] the Four Noble Truths to transform the five bhiksus.” This is how the Buddha came to this world, attained enlightenment and then taught the Dharma for the sake of sentient beings.
Yesterday, the CEO of a famous international organization, made a special trip to Hualien. After he sat down, he talked about a trip he had made to India and how he had spoken with the Dalai Lama. He said to me, “I wanted give you a gift, but I did not bring you something [typical]. I want to give you this photograph.” The photograph was of his adorable daughter. Standing by the water was a very small girl, not yet two years old. By the water there was also a duck. The two stood face to face. The CEO said, “When my daughter was this young, she was able to communicate with ducks.” I replied, “It is because of her innocence. Her intrinsic nature is so innocent and pure that when she was not even two years old she could connect with a duck, a completely different species of animal, and have an interesting conversation standing together by the water.” Later, we switched topics again. He said, “The child that was in the picture that I showed you earlier turned 16 years old this year. She already has a boyfriend. Every day, she is fashionably dressed, wears beautiful clothes and accessories, and in particular, puts on lots of makeup.”
I could hear his sense of helplessness as a father.Among the students Confucius, there was one named Gongji Chang.He spoke the language of the birds.When birds chirped, he would listen and could understand when the birds were having a conversation.So of the students of Confucius, he was someone who maintained a pure mind that allowed him to understand the language of birds.
When this man’s child was young, she could communicate with ducks.As she [grew older], she was gradually influenced and polluted by society.At this point, even though she is only 16, she covers her face in makeup.She dresses in beautiful clothes, and wears makeup and earrings.
I said, “[We need] education.”Compare this modern era to the Buddha’s era, we see that things were simpler back then.However, as the Buddha explained to us, everyday’s intrinsic nature is tranquil and clear.Our pure intrinsic nature is truly spotless.As long as we so not becomes tainted or attached to appearances, we still can maintain our spotless nature.With fewer afflictions, our intrinsic nature can be seen more clearly.Because the minds, of sentient beings have been defiled by habitual tendencies and worldly things, the Buddha spent His energy devising teachings according to the afflictions of sentient beings.He established teachings to eliminate afflictions, one by one.However, this is not easy at all.Sentient beings must still realize it for themselves and be willing to accept the Buddha-Dharma in order to cleanse their own minds.We must eliminate our own afflictions, instead of praying for the Buddha to protect us or the Bodhisattvas to bless us.
The most inspiring force that can protect us, the most powerful force that can bless us, is the Tathagata of our own nature, the bodhisattva of our own nature.These are the true benefactors of our lives.
Therefore, we need to reflect on our nature and take good care of our “spotless and pure minds.”Previously we have talked about how the Buddha constantly thought about ways to transform sentient beings.He appeared in this turbid, evil world.Even though that era was [comparatively pure] and the population was small, in the sutra passage He stated, “I have come into a turbid, evil world.”Clearly, He has not left the Saha World.
Then I further thought to myself, “I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly.”Having thought upon this matter, I went straightaway to Varanasi.
The Buddha is the founder of this religion in the Saha World.At this time, the population is large and people’s minds are turbid and negative.Therefore, the Buddha said, “I have come into a turbid, evil world.”This is saying that the Buddha’s teachings have remained in this turbid and evil world.The present Buddha, Sakyamuni, was not the only on e[who did this].
Actually, Sakyamuni Buddha also mentioned “all past Buddhas” Sakyamuni Buddha had learned the Dharma expounded by past Buddhas, so all of the past Buddhas had also come to the world to purify people’s minds.The present Buddha, Sakyamuni, also had this vow to purify people’s minds because their minds were filled with turbidity and the world was filled with evil.How could they be taught?By following past Buddhas, by establishing skillful means like past Buddhas.
The present Buddha, Sakyamuni, followed the methods of past Buddhas and taught the Three Vehicles.After Sakyamuni Buddha contemplated this, He went to Deer Park in Varanasi to transform the five bhiksus.The sutra passage states, “I went straightaway to Varanasi.”He went there to transform the five bhiksus.
The next sutra passage states, “The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”
Let us talk about “the appearance of Nirvana of all things”.This is also a very profound teaching.The Dharma that the Buddha attained “cannot be expressed in words.”People cannot understand it if it is simply expressed in words.Therefore, He “used the power of skillful means to instruct the five bhiksus”.Because the Dharma is truly too deep and profound, the Buddha has to use various skillful means to explain the “appearance of Nirvana” to sentient beings. All things have this “appearance of Nirvana”. How can we describe all phenomena? We can only talk abut the appearance of Nirvana. What kind of appearance does Nirvana have? Again, the Buddha says, “It cannot be expressed in words”. Words cannot be used to explain its shape, to say whether its appearance is long, or short round or so on. Its appearance cannot be described. We cannot use words, so we can only say it is “the nature of True Suchness”. The nature of True Suchness is the state of Nirvana.
The nature of True Suchness is the source of all things. Everything arises from the true principles of the nature of True Suchness. But, when it comes to our intrinsic nature, we still cannot understand very well. When He says, “the appearance of Nirvana”, we become even more confused. “Nirvana” is without appearance. However, the sutra text speaks of Nirvana as the appearance of perfect tranquility. “Appearance” refers to everything [we perceive], everything our eyes can see has an appearance. But from another perspective, everything we see with our eyes also contains an infinite number of underlying truths.
I always tell everybody that everything is inseparable from the four elements. Without the element of earth, without soil, seeds cannot grow into trees. With earth, but no water, seeds will not sprout. Without sunshine, the sprout cannot become a sapling. Without clean air, the sapling cannot grow into a tree. Therefore, earth, water, fire and air, are all causes and conditions that must converge for the appearance of a tree to take shape. The four elements each have their own nature. If the four elements are separated, the tree will not exist. The convergence of four elements and the seed will help that certain type of seed, give rise to a certain type of tree.
Generally speaking, everything has its own nature and own appearance. “Perfect tranquility” means that after the elements are separated, the underlying truths still exist; nothing in the world can exist apart from these truths. So, when these principles converge, certain appearances will take shape. Can all of you understand this? This is impossible to explain with only one example. The Buddha had to employ all kinds of analysis about how all things converge and separate to show that they are inseparable from the appearance of the intrinsic nature of these underlying truths. This is [the appearance of] Nirvana. We cannot explain what its fixed appearance is because it does not have a fixed appearance. Yet nothing can exist without this underlying truth. All things have to arise out of convergence. This is the implication of Nirvana.
“The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.”
“All things are illusory and unreal”. If [causes and conditions] are separated, we realize that things are actually illusory. There is only “the nature of True Suchness”. True suchness is Dharma. True Suchness is the appearance of Nirvana. We all intrinsically have True Suchness, an intrinsic nature that is tranquil and clear. Within everyone’s mind is a pure land called “the land of calm illumination”. The “land of calm illumination” is also Nirvana. Nirvana is not death. Nirvana is a mental state of tranquility and stillness which is non-arising and non-ceasing. The Buddha told everyone their minds must be tranquil and clear.
In everyone’s mind, there is a land of calm illumination. It is the pure land in their minds. So, “the nature of all things is true and eternal”. This describes our intrinsic nature. Indeed, that state of tranquility and stillness is the intrinsic nature we all have. This intrinsic nature is true and eternal. The Buddha had lived many lifetimes. Before discussing the Lotus Sutra, we often described His past lives and how He spent countless kalpas engaging in spiritual practice.
Even now, our fundamental teacher is still Sakyamuni Buddha. His nature of True Suchness is true and eternal. [True Suchness] has always been hard to describe. Simply put, “It is beyond words”. As the Buddha was about to expound this Dharma, which is true, concrete, pure and simple, He still felt that His explanation would be inadequate. No matter how He tried, He would be unable to fully explain it. He simply wanted to give a complete teaching, but that is not easy at all. It is not easy because we sentient beings do not have the capability to accept it. The ultimate reality of True Suchness is absolutely true and will always exist.
However, right now in the world we must constantly talk about impermanence, suffering and emptiness. Impermanence, emptiness and suffering arise when we deviate from our nature of True Suchness. We have deviated from our Buddha-nature, that is why we suffer, why we cling to “emptiness” as “existence”. All things in the world are false and illusory, but we mistakenly see them as real. Therefore, we have many attachments in our lives.
So, “the nature of all things is true and eternal.” [True Suchness] had always been hard to describe. The Buddha then taught “according to sentient beings’ capabilities.” How would He help sentient beings accept this? For, “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”
The Buddha put in a lot of effort and used the power of various skillful means. He used this power to turn around the ordinary minds of sentient beings and direct them onto the path of noble beings. This shows the Buddha’s mindfulness.
Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta.” This is the power of skillful means.
Therefore, we should truly be grateful. If wholesome friends talk to us and lead us to do good deeds, we must always be grateful to them. This is the skillful teachings of the Buddha-Dharma. Naturally, we will be able to listen to teachings, then give rise to Bodhicitta and develop aspirations. This is the power of skillful means.
The Buddha passed this on to us. As disciples, we follow the Buddha’s teachings. The Buddha also followed the ways of past Buddhas. By unceasingly transmitting the Dharma, we can help it become widespread and can be virtuous friends to others. By verbally passing on the teachings, we inspire each other to give rise to Bodhicitta. This is also the power of skillful means.
So, the Buddha began by expounding the Dharma the five bhiksus. The first time the Buddha expounded the Dharma, it took Three Turnings of the Four Noble Truths for these five people to understand the method of teaching the Buddha used and to realize the truth.
Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala kasyapa. These two were the Buddha’s uncle on His mother’s side. They were His maternal relatives. The Third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.
These were His paternal relatives. These five also had a karmic connection with Him. Previously, I have told all of you that long ago, a small kingdom. Suffered from a famine and a drought. The compassionate king [saw that] his people could no longer harvest any crops, so he jumped into the ocean and became a giant fish. This fish was washed up onto shore by the waves, where five people were repairing their boat. The fish told these five people, “Please ask your fellow villagers to cut off my flesh. This is part of my spiritual practice. I am willing to sacrifice myself for the sake of all sentient beings. They are in trouble right now. If you help me by telling the hungry and suffering to take the flesh from my body so they can satisfy their hunger and get through these difficult times, when I attain Buddhahood in the future. I will transform the five of you [first].”
This is the story that I have told before. Therefore, we must be mindful. Our nature of True Suchness is forever in our minds, but have been tainted by external conditions. Indeed, this is such pity. Therefore, we must all carefully control our minds so our nature of True Suchness will not be defiled. To accomplish this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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