20141119《靜思妙蓮華》說離苦之法 (第439)
（法華經•方便品第二）
⊙「佛性恆無始終，靜寂清澄圓明，同體法海昇平，善念智慧深諦。」
⊙「是名轉法輪，便有涅槃音，及以阿羅漢，法僧差別名。」《法華經方便品第二》
⊙「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」《法華經方便品第二》
⊙從久遠劫來：難以計量長時間以來，佛性恆住，久遠劫以來，眾生沉淪於無明海洪流中，順其法，則法不應機；順其機，則不達法，聞必不信，起邪惡念，謗佛僧、破正法，墜落三途久遠。佛為眾生長時間順他意語，說三乘法。
⊙讚示涅槃法：涅槃寂靜，永盡眾苦。遂為古今修覺道之法，最為讚示涅槃法。
⊙生死苦：是諸眾生迷失沉溺生死泥沼，無能自拔，苦難堪忍何時盡？ 佛慈隨機度化，故云：我常如是說令離苦法。
【證嚴上人開示，】
「佛性恆無始終，靜寂清澄圓明，同體法海昇平，善念智慧深諦。」
佛性恆無始終
靜寂清澄圓明
同體法海昇平
善念智慧深諦
這也是要告訴大家，佛性是恆無始終，這是每天都和大家這樣，希望人人能很深信。每個人自己都有這分清淨佛性，佛性無始無終，儘管我們歷劫以來，生死六道，在六道中不增不減，這是人人本具佛性。佛性的境界，那就是「靜寂清澄圓明」，永遠都是這樣。我們人人心境，回歸到我們清淨本性，就是這樣的境界，是多麼美啊！
「同體法海昇平」，宇宙萬物等等無量數，我們見聞一切，所含的道理，無不都是在腦海中。不只是「四聖」共同有這種，「同體法海昇平」的心境，就是你、我，我們大家都一樣，有「同體法海昇平」的心境，那就是智慧。智慧就是如來清淨本性，人人本具。唯有我們好好善念、智慧，我們要深入真諦的道理，若能這樣，自然慢慢煩惱消除、慧命增長。
善念、智慧，它內含著很深的真理，叫做深諦。我們若能進入得很深，我們人人本具的真如境界，那就是靜寂清澄圓明，那這就是佛性。「在凡不減，在佛不增」，大家都是從無始以來，無始無終，人人本具，所以我們要時時用心體會，真理是往內自己找，佛性就是不離我們的日常生活中，所以我們要時時用心。
我們前面說過了，佛他運用了種種方法，開三乘法，方便巧妙的道理，入人群中來轉法輪。第一場的法輪，在鹿野苑中轉法輪。
是名轉法輪
便有涅槃音
及以阿羅漢
法僧差別名
《法華經方便品第二》
在這轉法輪當中，「便有涅槃音」。開始就向大家說「四諦法」的真理，在佛陀用心，將佛心的法度入了這五個人，成為五比丘，所以開始有「法」、有「僧」，差別的名詞就出來了。所以佛、法、僧三寶，就是在那個時候開始，有這樣的名詞。
接下來這段(經)文再說：「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」
從久遠劫來
讚示涅槃法
生死苦永盡
我常如是說
《法華經方便品第二》
上面說過了，設種種方便法，轉法輪，其實我們在這段(經)文，就看出來了，從久遠劫來，不是在二千多年前的，悉達多太子修行、覺悟，釋迦牟尼佛，這個時候才開始，不是。是從久遠劫來，那就是無始無終以來，「讚示涅槃法」，就是時時都很讚歎，這個清淨無染、靜寂清澄、淨如琉璃這種的心境。這是一個真理，這是在與宇宙會合的心境。
一直佛陀就是從久遠劫來，就是這樣讚歎，就想要向大家開示，將這種的心境，能夠展現讓人人知道。不過無始劫以來，凡夫要聽這樣的法，真的要很長的時間，不是一生一世，不是，還是一樣要久遠劫。所以，已覺悟的覺者，必定要不斷設法，倒駕慈航。所以佛經裡面，很多佛《本生經》，生生世世修行，為眾生付出、為眾生修行，這全都是佛陀用智慧，來敘說過去無量劫以來，但是心境永遠都是在靜寂清澄、淨如琉璃這個心境裡。就用這樣來教示眾生，這叫做「讚示涅槃法」。
「涅槃」就是靜寂清澄。從這個苦難中，很污濁，大家已經知苦了，不知要用什麼方式，來捨去這個苦，所以就要先讚歎，有另外這樣的境界——靜寂清澄。所以眾生聽了，能欣慕，要找這樣的環境，自然就知道苦，人生何必計較呢？何必追求呢、何必爭、取？爭得到頭來，不就是生死苦海一場呢？知道苦，就想要求解脫。所以佛陀用種種方法，以眾生的根機，給他求想要解脫的方法，令得解脫。
所以「生死苦永盡」，這個境界若能夠得到，自然就脫離生死苦，永遠就沒有再墮落的機(會)。所以「我常如是說」，佛說，來來回回，從久遠劫來，來來回回就是這樣說，讓大家知道有這樣的境界。
所以佛陀曾經說過《(阿)彌陀經》，讚歎(阿)彌陀佛四十八弘願，願願都是要度眾生。修行的方法很簡單，念念(阿)彌陀佛，自然就有那麼清淨的境界。那是適應這樣的眾生，雜念心，要如何將這雜念心歸一。這也是方法之一，所以這都是佛所設的方便法。
不管什麼樣的方便法，佛陀就是不斷說，說過去用譬喻在現在，無非就是要度眾生於未來。不論是過去、現在、未來，對佛而言，都是同一個時間，雖然是久遠劫，但是佛心靈境界永遠都是一時、一念，念念不忘度眾生。所以說，從久遠劫來，難以計量長時間，就是很長久時間，佛性恆住，我們的佛性永遠都在。
從久遠劫來：
難以計量
長時間以來
佛性恆住
久遠劫以來
眾生沉淪於
無明海洪流中
順其法
則法不應機
順其機
則不達法
聞必不信
起邪惡念
謗佛僧、破正法
墜落三途久遠
佛為眾生
長時間順他意語
說三乘法
剛才說過，久遠劫以來，眾生就是沉淪無明海，在這個洪流中，這個無明海的洪流，這樣沉沉浮浮。佛陀的妙法，要如何能適應讓人人肯接受呢？所以佛陀要思惟。
因為眾生的無明如海，這個洪流真的很廣，那個波動的海流中，這很難得心能這樣靜下來。所以說，佛法「順其法，則法不應機」。用這個法要給眾生，是法不應機，眾生的根機還是很鈍劣，要接受，不容易。
若是順其機，則不達法，聞必不敬信。因為我們眾生的(根)機，佛陀若是隨眾生的機來說話，這樣要真正達到那個，靜寂清澄、淨如琉璃、如如不動的境界，很難！眾生雖然修善法，但若是缺智慧，只是修到福報，福報，修善生天堂，而天堂是不是究竟呢？大堂不究竟，福盡同樣還是要墮落。
佛陀所要的，是希望的人人都能夠通達，一直到佛心靈的境界。所以，所以光是一直隨順眾生機，也是不達法，無法到達那個清淨最妙法之中。所以「聞必不信」，雖然聽了，他只知道：「我若能夠求福得福，造福，我就能夠得到福。」就是這樣就好了。小根、小智，他那個正念、正法，沒辦法很穩固下來。
我們記得，佛開始開權顯實，在《法華經》的開頭，我們用多久的時間，佛陀在解釋智慧：一切智、自然智、無師智等等，一切種智。一直讚歎、讚歎，這種的智慧是來自於過去，幾十億佛所教化累積來的。
有的人聽得很歡喜，請佛陀能趕快將這個真實法，說給大家聽。舍利弗是三請，佛陀才開始允准說：「好，我要說。」但是在這當中五千人退席。這是小根、小智，未得謂得。他所要追求的，小小的法他就滿足了，所以他不要再繼續聽下去。「聞必不信」，說「你們能夠成佛」，他不相信，覺得「我聽了很多，我了解了」，就只是這樣而已。
或者有的人覺得，修行還要這麼久啊！光是佛陀就要累生累世，不斷修行、不斷對著人間這樣，所以有的人就想，修行還有另外的方法，能夠用其他的方法，速修、速得、速成。所以，這種求邪門旁道的路走，這就是起邪惡念。佛陀弟子中也是有，比丘中就有。
象首比丘也是曾經過，還出家之前，那種在人群中，人人視為惡人、很惡。有一天，他在休息當中，在睡覺時，做了一個惡夢，墮落地獄苦不堪。清醒過來，感覺人生是這樣，萬一我若墮落地獄，就是這麼苦，所以他一時恐懼的心，才想說他要修行。
開始出家，佛陀說法，歡喜接受，殷勤精進，一直到了他很精進時。很多人讚歎：「這個過去大惡的人，人見人怕，人見人厭，竟然修行之後，能夠這麼用功精進，這麼有修行。」所以很多人佩服他，供養他。
直到他的名起來了，開始那個習氣又起來了。感覺貢高、驕傲那種貢高、驕傲的心起，和過去的那種貪、瞋、癡，還未修行以前那個貪、瞋、癡的念又復生。常常和人對立，擔心他的名，別人比他還大，擔心供養他的信徒，供養的人會去供養別人，所以嫉妒就有了，所以所有的惡念又再復生。
後來，心不調、身不調，後來往生了。有比丘就向佛來報告：「象首比丘病死了，在某一個城裡，死得很慘。」就又有人問佛說：「像這樣，象首比丘這樣往生之後呢？」佛陀就很慨嘆：「唉！就是這樣，他這一生中所做，他是什麼樣的行為，往生之後就是和他的行為一樣；惡行就是墮惡道。」這是佛世的時代，僧團中比丘有這樣的人。
這種貢高、驕傲，這種起邪惡念，謗佛僧、破正法，這樣必定是墮三惡道。所以，「佛為眾生長時間順他意語」，佛陀知道知道眾生，要先用善法來引導，眾生所需要的是什麼，隨順眾生意來說話，「說三乘法」。
所以，「讚示涅槃法」。雖然開方便門，說三乘法，卻是常常就是用涅槃這個法，清淨的法來教化眾生。所以，「涅槃寂靜，永盡眾苦」，這是佛陀的心意。「遂為古今修覺道之法，最為讚示涅槃法」。
讚示涅槃法：
涅槃寂靜永盡眾苦
遂為古今
修覺道之法
最為讚示涅槃法
過去是這樣，其實現在也是這樣。所以，佛陀雖然用很多方便，隨眾生意來說法，不過佛陀還保守住，他那個寂靜涅槃的心境，這樣在讚歎，所以「生死苦永盡，我常如是說」。涅槃的境界，到那個當中生死就永盡了。這是佛陀向大家說，除非大家要身心要清淨。
生死苦
是諸眾生
迷失沉溺生死泥沼
無能自拔
苦難堪忍何時盡
佛慈隨機度化
故云 我常如是
說令離苦法
「是諸眾生，迷失沉溺生死泥沼」。我們眾生，永遠全都是常常在生死的泥沼，很深，一直深陷下去。想要救，那泥沼是這樣很黏，下去只會沉，要浮上來就沒辦法；人要去救，也很難。所以，沉溺在生死泥沼，「無能自拔」，沒辦法浮上來，真的是苦難堪忍，什麼時候能盡這個苦呢？
我們眾生一旦若是墮落凡夫，要覺醒，真的難！但是，「佛慈隨機度化，故云：我常如是說(令離苦法)。」這是佛陀的慈悲，隨眾生意，開三乘法，卻是佛陀鍥而不捨，希望人人都能與佛同等，這樣能夠回歸到這個，真如清淨的本性。
各位，我們大家，都要向這條菩薩道走，所以我們必定要，發大心、立大願，入真實佛法的境界來。人人都能夠成佛，因為佛性是我們人人本具，所以自性佛，我們要時時皈依自性佛。所以希望我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teachings for Transcending Suffering (說離苦之法)
Date: November.19. 2014
“Buddha-nature is everlasting, without beginning or end. [It is] tranquil, clear, perfect and radiant. The boundless Dharma-sea is in all equally. Kind thoughts and wisdom contain deep truths.”
This is telling everyone that Buddha-nature is everlasting, without beginning or end. This is what I say every day in the hope that all of you deeply believe that you also have this pure Buddha-nature, which is without beginning or end. Even though, for kalpas we have transmigrated in the cyclic existence of the Six Realms, our intrinsic Buddha-nature has neither increased nor decreased. The state of Buddha-nature is “tranquil, clear, perfect and radiant.” It is now and has always been like this. If all of our minds could return to our pure intrinsic nature, to this kind of state, that would be so wonderful.
“This boundless sea of Dharma is in all equally.” There are countless things in the universe. The principles encompassed in all that we see and hear will remain in our minds. Beings in the Four Noble Realms are not the only ones with a boundless sea of Dharma. Even you and I and everyone have the same “boundless sea of Dharma” in our minds. This is wisdom. Wisdom is the pure Tathagata-nature that we all possess. We must [cultivate] kind thoughts and wisdom, and deeply penetrate true principles. If we can do this, naturally we can slowly eliminate our afflictions and develop our wisdom-life. Goodness and wisdom contain very profound true principles, called deep truths. If we can deeply penetrate them, we reach our intrinsic state of True Suchness, which is tranquil, clear, perfect and radiant. This is our Buddha-nature.
“It is no less in ordinary people and no greater in Buddhas.” We have all had it since Beginningless Time. It is without beginning and end. Thus, we must always mindfully comprehend this. To find true principles, we must look within Buddha-nature is inseparable from our daily living. So, we must always be mindful.
As we have previously mentioned, the Buddha used various methods to establish the Three Vehicles, these skillful means He went among people to turn the Dharma-wheel. The first turning took place at Deer Park.
This is called “the turning of the Dharma-wheel,” leading to the “sound of Nirvana,” as well as “Arhatship,” “Dharma” and “Sangha,” these other labels.
The turning of the Dharma-wheel “led to the ‘sound of Nirvana’”. [The Buddha] began by teaching everyone the principles of the Four Noble Truths. The Buddha carefully delivered the Dharma from His mind to theirs. Thus, they became the five bhiksus. From then on, there was the Dharma and the Sangha. These distinct terms were created. So, the Buddha, Dharma and Sangha, the labels for the Three Treasures, came into existence at that time.
The next passage of the sutra states, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”
As I previously mentioned, the Buddha established various skillful means and turned the Dharma-wheel. Actually, from this sutra passage we can see that [He has done this] since a far off kalpa. This did not start 2000-plus years ago when Prince Siddhartha engaged in spiritual practice, became enlightened and [attained Buddhahood].Since the distant past, for a period of time without beginning and end, “I have praised and revealed.”He has always praised this state of mind that is pure, undefiled, tranquil, clear and crystal-pure.This is a true principle.This is the state of a mind that has united with the universe.
The Buddha has, since a far off kalpa, constantly praised this state.He wanted to open and reveal this state of mind for everyone to know it.This takes countless kalpas.It has taken a very long time for ordinary people to be able to [encounter] these teachings.It does not take just one lifetime. Not at all.It takes a very long period of time.
Thus, the enlightened ones who have awakened must continue to devise methods [of teaching] and return on the ship of compassion.So, among the Buddhist sutras, there are many stories of the Buddha’s past lives, His lifetimes of spiritual practice benefiting sentient beings and engaging in cultivation on their behalf.
So, the Buddha exercised His wisdom to describe what has happened over countless kalpas and how His mind was always in a state of tranquility and clarity, as pure as crystal.This was the way He taught sentient beings.This was how He “praised and revealed the Dharma of Nirvana”.
Nirvana is tranquility and clarity.From amidst the hardship of this turbid [world], people know what suffering is, but they do not know how to eliminate it.So, the Buddha first had to praise this other state as being tranquil and clear.Then upon hearing about it, sentient beings would admire and thus seek to attain this state.Then naturally they would understand suffering.Why do we take us use over thigns?Why do we pursue things?
Why do we fight over and try to hold onto things?
After creasing all this conflict, don’t we just end up suffering in this sea of birth and death?
Once we understand suffering, we will want to seek liberation.So, the Buddha used various methods suitable for sentient beings’ capabilities to teach them how to attain liberation.Thus we can “end the suffering of samara forever”.
If we can attain this state, we are free from the suffering of cyclic existence and will never fall [into a lower realm].So, “This is what I have always taught.”The Buddha said He has repeatedly returned since a far off kalpa to continually teach in this way so that everyone will know that there is such a state.
So, the Buddha once taught the Amitabha Sutra praising the 48 great views if Amitabha Buddha.All His vows were to transform all beings.This method of spiritual practice is very simple; repeatedly chant the name of Amitabha Buddha to attain a very pure state of mind.This is suitable for people with discursive thoughts as it helps focus their scattered minds.This is one method.This is a skillful means devised by the Buddha.
Regardless of the kind of skillful means, the Buddha always taught by using the past as an analogy for the present.It was all for the sake of transforming sentient beings in the future.
The past, present and future, to the Buddha, are all happening at the same time.Though He has been this way since a far off kalpa, the Buddha’s state of mind is still present in every thought and moment.He is always thinking about transforming sentient beings.
So, the time “since a far off kalpa” is a period of time that is difficult to measure.Over this very long period of time,Buddha-nature has always abided.Our Buddha-nature has always existed.
Since a far off kalpa:
For such a long and difficult to measure period of time, Buddha-nature has always abided.Since a far off kalpa, sentient beings have been drowning in the strong currents of the sea of ignorance.If He taught in accordance to this Dharma, that might not resonate with their capabilities.If He taught in accordance to their capabilities, they could not attain this Dharma.
Hearing these teachings would not inspire faith and would give raise to improper, negative thoughts, leading them to slander the Buddha and Sangha, and destroy the Right Dharma.This would cause them to fall and remain in the Three Evil Realms for a very long time.The Buddha, for the sake of sentient beings, spent a long time adapting to their minds and teaching the Three Vehicles.
As I mentioned, since that distant kalpa, sentient beings have been drowning in the sea of ignorance.In the strong currents of the sea of ignorance, they drift about,they drift about. How can the Buddha adapt the wondrous Dharma so everyone can accept it? This is something the Buddha had to contemplate, because sentient beings’ ignorance is like the sea. Its currents reach far and wide. In theses turbulent currents, their minds cannot be easily calmed. So it is said, “If He taught in accordance to this Dharma that might not resonate with their capabilities”. If He taught this particular Dharma to them, it would not suit their capabilities. Sentient beings’ capabilities were still dull, so accepting it would be difficult.
“If He taught in accordance to their capabilities, they could not attain this Dharma”. Hearing these teachings would not inspire respect and faith. If the Buddha taught according to the [limited] capabilities of sentient beings, reaching that tranquil, clear, crystal-pure and unwavering state of mind would be very difficult.
Although sentient beings practice virtuous Dharma, if they lack wisdom, they can only attain blessings for being reborn heaven. But is heaven the ultimate state? No, it is not. After their blessings are depleted, they will fall [into a lower realm] again. What the Buddha wanted was for everyone to be able to understand and eventually attain the state of Buddhahood. So, if He only taught according to capabilities, no one could attain this Dharma and reach that very pure and wondrous [state].
“Hearing these teachings would not inspire faith”. Though people listen to teachings, they only know that if they seek blessings, they can attain them. If they create blessings, they will be blessed, and that is enough for them. People with limited capabilities and wisdom cannot be steadfast in their Right Mindfulness and secure in the Right Dharma.
Recall that the Buddha had begun to open the provisional to reveal the true. At the beginning of the Lotus Sutra, we spent a lot of time learning the Buddha’s explanation of the kinds of wisdom, [Hearer wisdom], natural wisdom, untutored wisdom, and so on. He continually praised all-encompassing wisdom. That kind of wisdom is accumulated by learning from billion of past Buddhas. Some people heard this and became very happy. They requested that the Buddha quickly teach this True Dharma to everyone. Sariputra had to make three requests before the Buddha agreed and said, “Alright, I will teach it”. But at that moment, 5000 people left the assembly. They had limited capabilities and wisdom, and clamed to have attained what they had not. They only sought and were content with limited teachings, so they were unwilling ot continue listening. Hearing these teachings would not inspire faith.
If [the Buddha] said, “You can attain Buddhahood”, they would not believe it. They felt, “I have heard so many teachings, I already understand everything so they stopped there”. Other people might have felt that this spiritual practice takes too long. The Buddha Himself spent many lifetimes endlessly engaging in spiritual practice and interacting with people in the world. Therefore they look for other methods of spiritual cultivation that they could easily engage in to more quickly perfect their practice. So, they end up on deviant paths and give rise to improper and negative thoughts. This even happened to the Buddha’s disciples, even among the bhiksus.
Bhiksu Hastake, prior to becoming a monastic, was considered a very evil person by everyone. One day, as he was taking a nap, he had a nightmare about falling into hell, where the suffering is unbearable when he woke up, he felt that if he kept living the same way and fell into hell as a consequence, he would face that kind of suffering. Because he was very frightened of this, he decided to engage in spiritual practice. He became a monastic who joyfully accepted the Buddha-Dharma and diligently studied. As he diligently advanced, many people praised this once-evil person, many people praised this once-evil person, whom everyone had previously feared and felt aversion towards. Surprisingly, after engaging in practice, he was able to diligently progress and become so spiritually refined. Thus, many people admired him and made offerings to him. As he gained recognition, bhiksu Hastaka’s habitual tendencies returned and he began to feel proud and arrogant. Once his pride and arrogance arose, it lead the past greed, anger and ignorance that he had had before engaging in spiritual practice to arise in his mind again.
He often opposed other people; he worried that others might be more well-known, or that his followers would begin to make offerings to them instead. Once his mind gave rise to jealousy, all the other negative thoughts returned as well. This led to an imbalance in his body and mind, so he passed away.
The other bhiksus reported to the Buddha, “Bhiksu Hastaka died of an illness. He died a horrible death in the city.” Some people asked the Buddha, “For someone like Bhiksu Hastaka, what will happen to him now that he has died?” The Buddha sighed, “Ah, it is what it is. The things he did in this lifetime and the ways he behaved will determine what happens afterwards. [The results] will be like his behavior, His evil deeds will lead him to a evil realm”. During the Buddha’s lifetime, there were bhiksus like this among His Sangha. His conceit and arrogance led his mind to give rise to evil thoughts, slander the Buddha and Sangha and harm the Right Dharma. So, he would definitely fall into the Three Evil Realms.
Thus, “the Buddha, for the sake of sentient beings spent a long time adapting to their minds.” The Buddha knew He must first use virtuous Dharma to guide sentient beings.
Whatever they needed, He taught in accord with their dispositions. So, He “taught the Three Vehicles” “[The Buddha had] praised and revealed the Dharma of Nirvana” .
Although He had established skillful means and taught the Three Vehicles, He often used the Dharma of Nirvana, a purifying Dharma, to transform sentient beings. “The Buddha’s state of Nirvana is tranquil and forever ends all suffering” This is what the Buddha intended to teach.
“Thus from ancient times until now, of all practices for the path to enlightenment” “He has praised and revealed the Dharma of Nirvana above all.”
This was what happened in the past, and actually this is still happening now. Although the Buddha used many skillful means in accordance with sentient beings’ minds, the Buddha still safeguarded the [teachings] for that tranquil state of Nirvana and continued to praise it. Thus, “ending the suffering of samsara forever, is what I have always taught.”
Upon reaching the state of Nirvana, cyclic existence will end forever. This is what the Buddha said to everyone about the importance of purifying their bodies and minds.
The suffering of samsara: All sentient beings are lost and drowning in the mud pit of samsara, unable to free themselves This suffering is hard to endure. When will it end? Out of His kindness, the Buddha gave teachings according to their capabilities So, He said, “I have always taught this to enable them to transcend suffering”.
“All sentient beings are lost and drowning in the mud pit of samsara” We sentient beings have always been in the mud pit of cyclic existence. Not only did we fall into water, We keep falling deeper. We want to be free, but the mud pit is very sticky so we keep sinking and cannot rise up It is also difficult for others to save us. Thus, we are drowning in the mud pit of samsara, unable to free ourselves or find a way to rise up. Indeed, this suffering is unbearable. When will this suffering end?
As we have become unenlightened beings, it is really difficult to become awakened. But “out of His kindness, the Buddha gave teachings according to their capabilities.” “[This] is what I have always taught [to enable them to transcend suffering].” This is the Buddha’s compassion He taught the Three Vehicles in accordance with sentient beings’ minds. The Buddha never gave up on anyone, He hoped that everyone can reach the same state and return to their pure intrinsic nature of True Suchness.
Everyone, all of us must walk on the Bodhisattva-path. So, we must form great aspirations, make great vows and enter the true state of the Buddha-Dharma. Everyone can attain Buddhahood because we all intrinsically have Buddha-nature. Thus, we must always take refuge with the Buddha of our nature. So, I hope we will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛性恆無始終，靜寂清澄圓明，同體法海昇平，善念智慧深諦。」
⊙「是名轉法輪，便有涅槃音，及以阿羅漢，法僧差別名。」《法華經方便品第二》
⊙「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」《法華經方便品第二》
⊙從久遠劫來：難以計量長時間以來，佛性恆住，久遠劫以來，眾生沉淪於無明海洪流中，順其法，則法不應機；順其機，則不達法，聞必不信，起邪惡念，謗佛僧、破正法，墜落三途久遠。佛為眾生長時間順他意語，說三乘法。
⊙讚示涅槃法：涅槃寂靜，永盡眾苦。遂為古今修覺道之法，最為讚示涅槃法。
⊙生死苦：是諸眾生迷失沉溺生死泥沼，無能自拔，苦難堪忍何時盡？ 佛慈隨機度化，故云：我常如是說令離苦法。
【證嚴上人開示，】
「佛性恆無始終，靜寂清澄圓明，同體法海昇平，善念智慧深諦。」
佛性恆無始終
靜寂清澄圓明
同體法海昇平
善念智慧深諦
這也是要告訴大家，佛性是恆無始終，這是每天都和大家這樣，希望人人能很深信。每個人自己都有這分清淨佛性，佛性無始無終，儘管我們歷劫以來，生死六道，在六道中不增不減，這是人人本具佛性。佛性的境界，那就是「靜寂清澄圓明」，永遠都是這樣。我們人人心境，回歸到我們清淨本性，就是這樣的境界，是多麼美啊！
「同體法海昇平」，宇宙萬物等等無量數，我們見聞一切，所含的道理，無不都是在腦海中。不只是「四聖」共同有這種，「同體法海昇平」的心境，就是你、我，我們大家都一樣，有「同體法海昇平」的心境，那就是智慧。智慧就是如來清淨本性，人人本具。唯有我們好好善念、智慧，我們要深入真諦的道理，若能這樣，自然慢慢煩惱消除、慧命增長。
善念、智慧，它內含著很深的真理，叫做深諦。我們若能進入得很深，我們人人本具的真如境界，那就是靜寂清澄圓明，那這就是佛性。「在凡不減，在佛不增」，大家都是從無始以來，無始無終，人人本具，所以我們要時時用心體會，真理是往內自己找，佛性就是不離我們的日常生活中，所以我們要時時用心。
我們前面說過了，佛他運用了種種方法，開三乘法，方便巧妙的道理，入人群中來轉法輪。第一場的法輪，在鹿野苑中轉法輪。
是名轉法輪
便有涅槃音
及以阿羅漢
法僧差別名
《法華經方便品第二》
在這轉法輪當中，「便有涅槃音」。開始就向大家說「四諦法」的真理，在佛陀用心，將佛心的法度入了這五個人，成為五比丘，所以開始有「法」、有「僧」，差別的名詞就出來了。所以佛、法、僧三寶，就是在那個時候開始，有這樣的名詞。
接下來這段(經)文再說：「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」
從久遠劫來
讚示涅槃法
生死苦永盡
我常如是說
《法華經方便品第二》
上面說過了，設種種方便法，轉法輪，其實我們在這段(經)文，就看出來了，從久遠劫來，不是在二千多年前的，悉達多太子修行、覺悟，釋迦牟尼佛，這個時候才開始，不是。是從久遠劫來，那就是無始無終以來，「讚示涅槃法」，就是時時都很讚歎，這個清淨無染、靜寂清澄、淨如琉璃這種的心境。這是一個真理，這是在與宇宙會合的心境。
一直佛陀就是從久遠劫來，就是這樣讚歎，就想要向大家開示，將這種的心境，能夠展現讓人人知道。不過無始劫以來，凡夫要聽這樣的法，真的要很長的時間，不是一生一世，不是，還是一樣要久遠劫。所以，已覺悟的覺者，必定要不斷設法，倒駕慈航。所以佛經裡面，很多佛《本生經》，生生世世修行，為眾生付出、為眾生修行，這全都是佛陀用智慧，來敘說過去無量劫以來，但是心境永遠都是在靜寂清澄、淨如琉璃這個心境裡。就用這樣來教示眾生，這叫做「讚示涅槃法」。
「涅槃」就是靜寂清澄。從這個苦難中，很污濁，大家已經知苦了，不知要用什麼方式，來捨去這個苦，所以就要先讚歎，有另外這樣的境界——靜寂清澄。所以眾生聽了，能欣慕，要找這樣的環境，自然就知道苦，人生何必計較呢？何必追求呢、何必爭、取？爭得到頭來，不就是生死苦海一場呢？知道苦，就想要求解脫。所以佛陀用種種方法，以眾生的根機，給他求想要解脫的方法，令得解脫。
所以「生死苦永盡」，這個境界若能夠得到，自然就脫離生死苦，永遠就沒有再墮落的機(會)。所以「我常如是說」，佛說，來來回回，從久遠劫來，來來回回就是這樣說，讓大家知道有這樣的境界。
所以佛陀曾經說過《(阿)彌陀經》，讚歎(阿)彌陀佛四十八弘願，願願都是要度眾生。修行的方法很簡單，念念(阿)彌陀佛，自然就有那麼清淨的境界。那是適應這樣的眾生，雜念心，要如何將這雜念心歸一。這也是方法之一，所以這都是佛所設的方便法。
不管什麼樣的方便法，佛陀就是不斷說，說過去用譬喻在現在，無非就是要度眾生於未來。不論是過去、現在、未來，對佛而言，都是同一個時間，雖然是久遠劫，但是佛心靈境界永遠都是一時、一念，念念不忘度眾生。所以說，從久遠劫來，難以計量長時間，就是很長久時間，佛性恆住，我們的佛性永遠都在。
從久遠劫來：
難以計量
長時間以來
佛性恆住
久遠劫以來
眾生沉淪於
無明海洪流中
順其法
則法不應機
順其機
則不達法
聞必不信
起邪惡念
謗佛僧、破正法
墜落三途久遠
佛為眾生
長時間順他意語
說三乘法
剛才說過，久遠劫以來，眾生就是沉淪無明海，在這個洪流中，這個無明海的洪流，這樣沉沉浮浮。佛陀的妙法，要如何能適應讓人人肯接受呢？所以佛陀要思惟。
因為眾生的無明如海，這個洪流真的很廣，那個波動的海流中，這很難得心能這樣靜下來。所以說，佛法「順其法，則法不應機」。用這個法要給眾生，是法不應機，眾生的根機還是很鈍劣，要接受，不容易。
若是順其機，則不達法，聞必不敬信。因為我們眾生的(根)機，佛陀若是隨眾生的機來說話，這樣要真正達到那個，靜寂清澄、淨如琉璃、如如不動的境界，很難！眾生雖然修善法，但若是缺智慧，只是修到福報，福報，修善生天堂，而天堂是不是究竟呢？大堂不究竟，福盡同樣還是要墮落。
佛陀所要的，是希望的人人都能夠通達，一直到佛心靈的境界。所以，所以光是一直隨順眾生機，也是不達法，無法到達那個清淨最妙法之中。所以「聞必不信」，雖然聽了，他只知道：「我若能夠求福得福，造福，我就能夠得到福。」就是這樣就好了。小根、小智，他那個正念、正法，沒辦法很穩固下來。
我們記得，佛開始開權顯實，在《法華經》的開頭，我們用多久的時間，佛陀在解釋智慧：一切智、自然智、無師智等等，一切種智。一直讚歎、讚歎，這種的智慧是來自於過去，幾十億佛所教化累積來的。
有的人聽得很歡喜，請佛陀能趕快將這個真實法，說給大家聽。舍利弗是三請，佛陀才開始允准說：「好，我要說。」但是在這當中五千人退席。這是小根、小智，未得謂得。他所要追求的，小小的法他就滿足了，所以他不要再繼續聽下去。「聞必不信」，說「你們能夠成佛」，他不相信，覺得「我聽了很多，我了解了」，就只是這樣而已。
或者有的人覺得，修行還要這麼久啊！光是佛陀就要累生累世，不斷修行、不斷對著人間這樣，所以有的人就想，修行還有另外的方法，能夠用其他的方法，速修、速得、速成。所以，這種求邪門旁道的路走，這就是起邪惡念。佛陀弟子中也是有，比丘中就有。
象首比丘也是曾經過，還出家之前，那種在人群中，人人視為惡人、很惡。有一天，他在休息當中，在睡覺時，做了一個惡夢，墮落地獄苦不堪。清醒過來，感覺人生是這樣，萬一我若墮落地獄，就是這麼苦，所以他一時恐懼的心，才想說他要修行。
開始出家，佛陀說法，歡喜接受，殷勤精進，一直到了他很精進時。很多人讚歎：「這個過去大惡的人，人見人怕，人見人厭，竟然修行之後，能夠這麼用功精進，這麼有修行。」所以很多人佩服他，供養他。
直到他的名起來了，開始那個習氣又起來了。感覺貢高、驕傲那種貢高、驕傲的心起，和過去的那種貪、瞋、癡，還未修行以前那個貪、瞋、癡的念又復生。常常和人對立，擔心他的名，別人比他還大，擔心供養他的信徒，供養的人會去供養別人，所以嫉妒就有了，所以所有的惡念又再復生。
後來，心不調、身不調，後來往生了。有比丘就向佛來報告：「象首比丘病死了，在某一個城裡，死得很慘。」就又有人問佛說：「像這樣，象首比丘這樣往生之後呢？」佛陀就很慨嘆：「唉！就是這樣，他這一生中所做，他是什麼樣的行為，往生之後就是和他的行為一樣；惡行就是墮惡道。」這是佛世的時代，僧團中比丘有這樣的人。
這種貢高、驕傲，這種起邪惡念，謗佛僧、破正法，這樣必定是墮三惡道。所以，「佛為眾生長時間順他意語」，佛陀知道知道眾生，要先用善法來引導，眾生所需要的是什麼，隨順眾生意來說話，「說三乘法」。
所以，「讚示涅槃法」。雖然開方便門，說三乘法，卻是常常就是用涅槃這個法，清淨的法來教化眾生。所以，「涅槃寂靜，永盡眾苦」，這是佛陀的心意。「遂為古今修覺道之法，最為讚示涅槃法」。
讚示涅槃法：
涅槃寂靜永盡眾苦
遂為古今
修覺道之法
最為讚示涅槃法
過去是這樣，其實現在也是這樣。所以，佛陀雖然用很多方便，隨眾生意來說法，不過佛陀還保守住，他那個寂靜涅槃的心境，這樣在讚歎，所以「生死苦永盡，我常如是說」。涅槃的境界，到那個當中生死就永盡了。這是佛陀向大家說，除非大家要身心要清淨。
生死苦
是諸眾生
迷失沉溺生死泥沼
無能自拔
苦難堪忍何時盡
佛慈隨機度化
故云 我常如是
說令離苦法
「是諸眾生，迷失沉溺生死泥沼」。我們眾生，永遠全都是常常在生死的泥沼，很深，一直深陷下去。想要救，那泥沼是這樣很黏，下去只會沉，要浮上來就沒辦法；人要去救，也很難。所以，沉溺在生死泥沼，「無能自拔」，沒辦法浮上來，真的是苦難堪忍，什麼時候能盡這個苦呢？
我們眾生一旦若是墮落凡夫，要覺醒，真的難！但是，「佛慈隨機度化，故云：我常如是說(令離苦法)。」這是佛陀的慈悲，隨眾生意，開三乘法，卻是佛陀鍥而不捨，希望人人都能與佛同等，這樣能夠回歸到這個，真如清淨的本性。
各位，我們大家，都要向這條菩薩道走，所以我們必定要，發大心、立大願，入真實佛法的境界來。人人都能夠成佛，因為佛性是我們人人本具，所以自性佛，我們要時時皈依自性佛。所以希望我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teachings for Transcending Suffering (說離苦之法)
Date: November.19. 2014
“Buddha-nature is everlasting, without beginning or end. [It is] tranquil, clear, perfect and radiant. The boundless Dharma-sea is in all equally. Kind thoughts and wisdom contain deep truths.”
This is telling everyone that Buddha-nature is everlasting, without beginning or end. This is what I say every day in the hope that all of you deeply believe that you also have this pure Buddha-nature, which is without beginning or end. Even though, for kalpas we have transmigrated in the cyclic existence of the Six Realms, our intrinsic Buddha-nature has neither increased nor decreased. The state of Buddha-nature is “tranquil, clear, perfect and radiant.” It is now and has always been like this. If all of our minds could return to our pure intrinsic nature, to this kind of state, that would be so wonderful.
“This boundless sea of Dharma is in all equally.” There are countless things in the universe. The principles encompassed in all that we see and hear will remain in our minds. Beings in the Four Noble Realms are not the only ones with a boundless sea of Dharma. Even you and I and everyone have the same “boundless sea of Dharma” in our minds. This is wisdom. Wisdom is the pure Tathagata-nature that we all possess. We must [cultivate] kind thoughts and wisdom, and deeply penetrate true principles. If we can do this, naturally we can slowly eliminate our afflictions and develop our wisdom-life. Goodness and wisdom contain very profound true principles, called deep truths. If we can deeply penetrate them, we reach our intrinsic state of True Suchness, which is tranquil, clear, perfect and radiant. This is our Buddha-nature.
“It is no less in ordinary people and no greater in Buddhas.” We have all had it since Beginningless Time. It is without beginning and end. Thus, we must always mindfully comprehend this. To find true principles, we must look within Buddha-nature is inseparable from our daily living. So, we must always be mindful.
As we have previously mentioned, the Buddha used various methods to establish the Three Vehicles, these skillful means He went among people to turn the Dharma-wheel. The first turning took place at Deer Park.
This is called “the turning of the Dharma-wheel,” leading to the “sound of Nirvana,” as well as “Arhatship,” “Dharma” and “Sangha,” these other labels.
The turning of the Dharma-wheel “led to the ‘sound of Nirvana’”. [The Buddha] began by teaching everyone the principles of the Four Noble Truths. The Buddha carefully delivered the Dharma from His mind to theirs. Thus, they became the five bhiksus. From then on, there was the Dharma and the Sangha. These distinct terms were created. So, the Buddha, Dharma and Sangha, the labels for the Three Treasures, came into existence at that time.
The next passage of the sutra states, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”
As I previously mentioned, the Buddha established various skillful means and turned the Dharma-wheel. Actually, from this sutra passage we can see that [He has done this] since a far off kalpa. This did not start 2000-plus years ago when Prince Siddhartha engaged in spiritual practice, became enlightened and [attained Buddhahood].Since the distant past, for a period of time without beginning and end, “I have praised and revealed.”He has always praised this state of mind that is pure, undefiled, tranquil, clear and crystal-pure.This is a true principle.This is the state of a mind that has united with the universe.
The Buddha has, since a far off kalpa, constantly praised this state.He wanted to open and reveal this state of mind for everyone to know it.This takes countless kalpas.It has taken a very long time for ordinary people to be able to [encounter] these teachings.It does not take just one lifetime. Not at all.It takes a very long period of time.
Thus, the enlightened ones who have awakened must continue to devise methods [of teaching] and return on the ship of compassion.So, among the Buddhist sutras, there are many stories of the Buddha’s past lives, His lifetimes of spiritual practice benefiting sentient beings and engaging in cultivation on their behalf.
So, the Buddha exercised His wisdom to describe what has happened over countless kalpas and how His mind was always in a state of tranquility and clarity, as pure as crystal.This was the way He taught sentient beings.This was how He “praised and revealed the Dharma of Nirvana”.
Nirvana is tranquility and clarity.From amidst the hardship of this turbid [world], people know what suffering is, but they do not know how to eliminate it.So, the Buddha first had to praise this other state as being tranquil and clear.Then upon hearing about it, sentient beings would admire and thus seek to attain this state.Then naturally they would understand suffering.Why do we take us use over thigns?Why do we pursue things?
Why do we fight over and try to hold onto things?
After creasing all this conflict, don’t we just end up suffering in this sea of birth and death?
Once we understand suffering, we will want to seek liberation.So, the Buddha used various methods suitable for sentient beings’ capabilities to teach them how to attain liberation.Thus we can “end the suffering of samara forever”.
If we can attain this state, we are free from the suffering of cyclic existence and will never fall [into a lower realm].So, “This is what I have always taught.”The Buddha said He has repeatedly returned since a far off kalpa to continually teach in this way so that everyone will know that there is such a state.
So, the Buddha once taught the Amitabha Sutra praising the 48 great views if Amitabha Buddha.All His vows were to transform all beings.This method of spiritual practice is very simple; repeatedly chant the name of Amitabha Buddha to attain a very pure state of mind.This is suitable for people with discursive thoughts as it helps focus their scattered minds.This is one method.This is a skillful means devised by the Buddha.
Regardless of the kind of skillful means, the Buddha always taught by using the past as an analogy for the present.It was all for the sake of transforming sentient beings in the future.
The past, present and future, to the Buddha, are all happening at the same time.Though He has been this way since a far off kalpa, the Buddha’s state of mind is still present in every thought and moment.He is always thinking about transforming sentient beings.
So, the time “since a far off kalpa” is a period of time that is difficult to measure.Over this very long period of time,Buddha-nature has always abided.Our Buddha-nature has always existed.
Since a far off kalpa:
For such a long and difficult to measure period of time, Buddha-nature has always abided.Since a far off kalpa, sentient beings have been drowning in the strong currents of the sea of ignorance.If He taught in accordance to this Dharma, that might not resonate with their capabilities.If He taught in accordance to their capabilities, they could not attain this Dharma.
Hearing these teachings would not inspire faith and would give raise to improper, negative thoughts, leading them to slander the Buddha and Sangha, and destroy the Right Dharma.This would cause them to fall and remain in the Three Evil Realms for a very long time.The Buddha, for the sake of sentient beings, spent a long time adapting to their minds and teaching the Three Vehicles.
As I mentioned, since that distant kalpa, sentient beings have been drowning in the sea of ignorance.In the strong currents of the sea of ignorance, they drift about,they drift about. How can the Buddha adapt the wondrous Dharma so everyone can accept it? This is something the Buddha had to contemplate, because sentient beings’ ignorance is like the sea. Its currents reach far and wide. In theses turbulent currents, their minds cannot be easily calmed. So it is said, “If He taught in accordance to this Dharma that might not resonate with their capabilities”. If He taught this particular Dharma to them, it would not suit their capabilities. Sentient beings’ capabilities were still dull, so accepting it would be difficult.
“If He taught in accordance to their capabilities, they could not attain this Dharma”. Hearing these teachings would not inspire respect and faith. If the Buddha taught according to the [limited] capabilities of sentient beings, reaching that tranquil, clear, crystal-pure and unwavering state of mind would be very difficult.
Although sentient beings practice virtuous Dharma, if they lack wisdom, they can only attain blessings for being reborn heaven. But is heaven the ultimate state? No, it is not. After their blessings are depleted, they will fall [into a lower realm] again. What the Buddha wanted was for everyone to be able to understand and eventually attain the state of Buddhahood. So, if He only taught according to capabilities, no one could attain this Dharma and reach that very pure and wondrous [state].
“Hearing these teachings would not inspire faith”. Though people listen to teachings, they only know that if they seek blessings, they can attain them. If they create blessings, they will be blessed, and that is enough for them. People with limited capabilities and wisdom cannot be steadfast in their Right Mindfulness and secure in the Right Dharma.
Recall that the Buddha had begun to open the provisional to reveal the true. At the beginning of the Lotus Sutra, we spent a lot of time learning the Buddha’s explanation of the kinds of wisdom, [Hearer wisdom], natural wisdom, untutored wisdom, and so on. He continually praised all-encompassing wisdom. That kind of wisdom is accumulated by learning from billion of past Buddhas. Some people heard this and became very happy. They requested that the Buddha quickly teach this True Dharma to everyone. Sariputra had to make three requests before the Buddha agreed and said, “Alright, I will teach it”. But at that moment, 5000 people left the assembly. They had limited capabilities and wisdom, and clamed to have attained what they had not. They only sought and were content with limited teachings, so they were unwilling ot continue listening. Hearing these teachings would not inspire faith.
If [the Buddha] said, “You can attain Buddhahood”, they would not believe it. They felt, “I have heard so many teachings, I already understand everything so they stopped there”. Other people might have felt that this spiritual practice takes too long. The Buddha Himself spent many lifetimes endlessly engaging in spiritual practice and interacting with people in the world. Therefore they look for other methods of spiritual cultivation that they could easily engage in to more quickly perfect their practice. So, they end up on deviant paths and give rise to improper and negative thoughts. This even happened to the Buddha’s disciples, even among the bhiksus.
Bhiksu Hastake, prior to becoming a monastic, was considered a very evil person by everyone. One day, as he was taking a nap, he had a nightmare about falling into hell, where the suffering is unbearable when he woke up, he felt that if he kept living the same way and fell into hell as a consequence, he would face that kind of suffering. Because he was very frightened of this, he decided to engage in spiritual practice. He became a monastic who joyfully accepted the Buddha-Dharma and diligently studied. As he diligently advanced, many people praised this once-evil person, many people praised this once-evil person, whom everyone had previously feared and felt aversion towards. Surprisingly, after engaging in practice, he was able to diligently progress and become so spiritually refined. Thus, many people admired him and made offerings to him. As he gained recognition, bhiksu Hastaka’s habitual tendencies returned and he began to feel proud and arrogant. Once his pride and arrogance arose, it lead the past greed, anger and ignorance that he had had before engaging in spiritual practice to arise in his mind again.
He often opposed other people; he worried that others might be more well-known, or that his followers would begin to make offerings to them instead. Once his mind gave rise to jealousy, all the other negative thoughts returned as well. This led to an imbalance in his body and mind, so he passed away.
The other bhiksus reported to the Buddha, “Bhiksu Hastaka died of an illness. He died a horrible death in the city.” Some people asked the Buddha, “For someone like Bhiksu Hastaka, what will happen to him now that he has died?” The Buddha sighed, “Ah, it is what it is. The things he did in this lifetime and the ways he behaved will determine what happens afterwards. [The results] will be like his behavior, His evil deeds will lead him to a evil realm”. During the Buddha’s lifetime, there were bhiksus like this among His Sangha. His conceit and arrogance led his mind to give rise to evil thoughts, slander the Buddha and Sangha and harm the Right Dharma. So, he would definitely fall into the Three Evil Realms.
Thus, “the Buddha, for the sake of sentient beings spent a long time adapting to their minds.” The Buddha knew He must first use virtuous Dharma to guide sentient beings.
Whatever they needed, He taught in accord with their dispositions. So, He “taught the Three Vehicles” “[The Buddha had] praised and revealed the Dharma of Nirvana” .
Although He had established skillful means and taught the Three Vehicles, He often used the Dharma of Nirvana, a purifying Dharma, to transform sentient beings. “The Buddha’s state of Nirvana is tranquil and forever ends all suffering” This is what the Buddha intended to teach.
“Thus from ancient times until now, of all practices for the path to enlightenment” “He has praised and revealed the Dharma of Nirvana above all.”
This was what happened in the past, and actually this is still happening now. Although the Buddha used many skillful means in accordance with sentient beings’ minds, the Buddha still safeguarded the [teachings] for that tranquil state of Nirvana and continued to praise it. Thus, “ending the suffering of samsara forever, is what I have always taught.”
Upon reaching the state of Nirvana, cyclic existence will end forever. This is what the Buddha said to everyone about the importance of purifying their bodies and minds.
The suffering of samsara: All sentient beings are lost and drowning in the mud pit of samsara, unable to free themselves This suffering is hard to endure. When will it end? Out of His kindness, the Buddha gave teachings according to their capabilities So, He said, “I have always taught this to enable them to transcend suffering”.
“All sentient beings are lost and drowning in the mud pit of samsara” We sentient beings have always been in the mud pit of cyclic existence. Not only did we fall into water, We keep falling deeper. We want to be free, but the mud pit is very sticky so we keep sinking and cannot rise up It is also difficult for others to save us. Thus, we are drowning in the mud pit of samsara, unable to free ourselves or find a way to rise up. Indeed, this suffering is unbearable. When will this suffering end?
As we have become unenlightened beings, it is really difficult to become awakened. But “out of His kindness, the Buddha gave teachings according to their capabilities.” “[This] is what I have always taught [to enable them to transcend suffering].” This is the Buddha’s compassion He taught the Three Vehicles in accordance with sentient beings’ minds. The Buddha never gave up on anyone, He hoped that everyone can reach the same state and return to their pure intrinsic nature of True Suchness.
Everyone, all of us must walk on the Bodhisattva-path. So, we must form great aspirations, make great vows and enter the true state of the Buddha-Dharma. Everyone can attain Buddhahood because we all intrinsically have Buddha-nature. Thus, we must always take refuge with the Buddha of our nature. So, I hope we will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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