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 | | 主題: 回復： 20170331《靜思妙蓮華》傳心燈續慧命 (第1056集) （法華經•化城喻品第七） 周四 3月 05, 2020 3:13 pm | |
| Explanations by Master Cheng-Yan
Subject: Lighting the Mind’s Lamp to Continue Wisdom-Life (根塵和合因緣生滅)
Date: March.31. 2017
“When we leave behind the faculty that attaches and the object attached to, our Dharma-nature will attain a tranquil and calm state. As practitioners, when we contemplate like this, we will thoroughly comprehend that all phenomena are empty. Thus, the Aggregates, Points and the faculty and object of attachment will not be able to disturb us. When we realize this tranquil and calm state, through the gradual teachings we have transcended the state of Two Vehicles.”
This passage is saying that we must recognize the faculty that attaches and the object attached to in our daily living. Most of us ordinary people are always [acting with this] “faculty” and “object”. “I” am the one with the faculty to be attached, and these things are the “object” I attach to. Thus we speak of “faculty” and “object”. I am able to see, and that thing’s appearance is the object of my sight. So, I have the ability, the faculty, to see. It has an appearance; that is the object I see. Between this “faculty” and “object,” we give rise to attachments. “I like this, I crave this, I am attached.” “This thing is mine.” These thoughts are because this thing is the object of my attachment and craving. There is our internal state of mind, and there are external states. External conditions are “the object attached to.” Our Six Roots are the “faculties” that connect to the external states, “the faculty that attaches.” We need to understand how our inner consciousness connects to external states, the faculty that attaches and the object attached to. If we can understand this, naturally through spiritual practice, we will be able to distance ourselves from this. Then we will truly be able to reveal the True Suchness of our Dharma-nature. But if we are still unable to leave behind faculty and object, “the faculty that attaches” and “the object attached to,” then we will be unable to clearly experience and understand these teachings about the faculty and object of attachment. Only if we can understand this can we achieve a tranquil and calm state; only then can we attain a tranquil and calm state.
Our Dharma-nature, our intrinsic nature of True Suchness, is unmoving. But in ignorance we connect with external states. There are many things in external states that causes us to give rise to afflictions, many objects for our faculties to become attached to and so on. So, in every single [moment] of our daily lives, our minds are unable to experience this tranquil and calm state. Thus, we must first understand “the faculty that attaches” and “the object attached to”. If we are able to understand these teachings, we can achieve a tranquil and calm [state], the tranquil and still state of Nirvana. “As practitioners, when we contemplate like this,” we will “thoroughly comprehend that all phenomena are empty.”
In fact, the faculty that attaches and the object attached to are all attachments to “existence”. Because there is “existence,” there is attachment. If we engage in spiritual practice and understand that matters and things are all empty in the end, if we understand all the laws of nature, then naturally we can leave behind all these [attachments] to all matters, objects and naturally laws in the world and completely eliminate them. Spiritual practitioners must have keen and sharp wisdom to engage in contemplation. This is like a mirror; with great perfect mirror wisdom, we contemplate and reflect on external states. External conditions are reflected in the mirror. Although the image is very clear and bright, when those things are gone, when the mirror and those states are separated, the mirror returns to a clear state. The face of a mirror reflects external stats when they come and returns to emptiness when they are gone. This is the state we want to cultivate. Although our minds connect to external states, they will not be affected by the “faculty” or “object” of attachment, thus our mirror will not always keep an image of the external states it reflects. So, we practitioners need to understand that this mirror is fundamentally clear and empty of all things. It merely reflects external states when they come. This is how practitioners should contemplate; their minds should be like a mirror. If we are able to do this, then, “We will thoroughly comprehend that all phenomena are empty.” After the mirror and states separate, the mirror will return to its clear state. “Thus, the Aggregates, Points and the faculty and object of attachment will not be able to disturb us.” “Aggregates” refers to the Five Aggregates and “Points” refers to the 12 Points of Contact, also called the 12 Entrances. We have discussed this before. So, if we are able to clearly understand these states, if we can clearly analyze them, then with our “faculty” and “object,” we will not form attachments. There will be no “faculty that attaches” and no “object attached to”. By reflecting external states like a mirror, we realize that all things are empty, so external states will not entice our minds. Then our habitual tendencies will not control [the expression] of our intrinsic nature.
If we can thoroughly understand these teachings, then we can escape the net of ignorance. As ordinary people we are always covered by ignorance, preventing us from being liberated. So, we must be mindful of “the faculty that attaches” and “the object attached to”. In all external states, our eyes, ears, nose, tongue and body connect to the external objects of form, sound, smell, taste and touch. In addition, there is our mind, the mind-root and the object of mental phenomena. Altogether these are the 12 Entrances. All the laws of nature reflect impermanence. If we comprehended them, we recognize “emptiness”. By understanding the principles of “emptiness,” naturally we will be able to “attain a tranquil and calm state”. Our mind will always be tranquil, calm and very clear, just like that of a mirror. “When we realize this tranquil and calm state, through the gradual teachings we have transcended the state of Two Vehicles”. Gradual teachings are Small Vehicle [teachings]. What Small Vehicle practitioners realize is Nirvana with remainder. They have not yet reached the ultimate state of tranquility and calmness. This is because Small Vehicle practitioners still have attachments, the faculty that attaches and the object attached to; they are still in this state. So, if we are able to understand, to gradually be taught and understand, to gradually be taught and understand, naturally we will transcend the Two Vehicles. Otherwise, we will be attached to the Two Vehicles. For Hearers and Solitary Realizers, although they comprehended the Dharma, they were still attached to benefiting only themselves. They still did not wish to benefit others. They only wanted the Dharma for themselves; they still did not want to transmit the Dharma for other sentient beings. This was the state they had attained and where they stopped; these are gradual teachings. The Buddha wanted to help them understand the Buddha-Dharma, so He taught according to their capabilities. In accord with their capabilities, He first used these methods to help them understand. But in their process of understanding, they became attached to this Dharma, attached to the Four Noble Truths and Twelve Links of Cyclic Existence. Although they understood, they were still unable to actualize the Six Paramitas in all actions. They stopped at the state of the Two Vehicles. So, the Buddha had to then open up the Great Vehicle Dharma. With clear teachings like actualizing the Six Paramitas in all actions, everyone needed to enter the Bodhi-path. This had been transformed into the Three Vehicles.
Of course, the Three Vehicles become the One. He hoped that from the Small Vehicle, they will gradually understand. After this process, they should be close to the Great Vehicle Dharma. We must mindfully seek to experience this. This is also spiritual practice, a very important [Dharma] door for us to enter. But, once we reach this door, we should not get stuck there, unable to go further and enter this door.
The poor son was like this. Although he had already approached his father’s wealthy household, he was hovering outside the front door. He saw the elder and many nobles inside, so he panicked and left. Everyone should still remember this story. Therefore, we should not become attached to the Dharma and become stuck. We must keep moving forward toward our true objective in learning the Dharma.
The 16 novices became monastics at a very young age; they were very pure. Although they also listened to the teachings of the Four Noble Truths and Twelve Links of Cyclic Existence, what they were seeking was to “actualize the Six Paramitas in all actions”. What they wanted to understand was the Buddha’s original intent and the Buddha’s understand and views. This was what they diligently advanced toward; they were not affected by [the pull of] the state of the Small Vehicle to stop there. They wanted to open the door of their minds and enter the [next] state. This is what have discussed these few days; we must understand it even better.
So, the previous sutra passage states, “The Buddha taught this sutra for 8000 kalpas without ever resting or stopping. Having taught this sutra, He then entered His meditation room and abided in Samadhi for 84,000 kalpas.”
Great Unhindered Wisdom Superior Buddha had now taught this sutra. Which sutra are we speaking of? The Great Vehicle Wondrous Dharma Lotus Flower Sutra. When He finished, it had been “8000 kalpas”. How long did it take him to teach this sutra? 8000 kalpas. “Without ever resting or stopping” means He never rested. He seized the time and did not waste a moment in His life. “Having taught this sutra,” after He gave this teaching, “He then entered His meditation room and abided in Samadhi for 84,000 kalpas”. He entered His mediation room; this means He entered Samadhi. He spent 84,000 kalpas in Samadhi. This means that when the Buddha was active, when He was teaching, He led by example. When He finished teaching the sutra, He collected His mind and entered Samadhi. Yesterday, we already discussed how in the course of one day, for us ordinary people, in our environment, time feels short; the seconds pass by ceaselessly. One day’s time goes by very quickly. The sun rises and sets over these 24 hours, these 86,400 seconds; this time passes by quickly, second by second. As time passes in this way, our unenlightened minds fluctuate and waver. For the Buddha, even over a long period of time, His mind can remain very settled. He collected His mind and went into the meditation room to enter Samadhi. This is the state of Buddhahood, the enlightenment of the Buddha-mind. So, He had this power of Samadhi. But ordinary people are still far from this. We are far away, but this is not unachievable; it is just that we have not put in the effort. We easily become indolent and scattered, so we are still far from the Buddha’s state. Being far does not mean we cannot get there. If we are earnestly diligent and likewise very clearly understand our goal, so long as we advance with each step, we will be able to reach our goal.
The next sutra passage states, “At this time, the 16 Bodhisattva-novices knew that the Buddha had entered His room and was in still and tranquil Samadhi. They each ascended to the Dharma-throne and also over this period of 84,000 kalpas, for sake of the fourfold assembly, extensively taught the Wondrous Dharma Lotus Sutra respectively to all”.
This means that at the time, the 16 princes, or 16 Bodhisattva-novices, knew that the Buddha had entered His meditation room and was in Samadhi. He would remain there for a very long time. They knew the Tathagata was in a state of stillness and tranquility. Everyone had to know their own responsibilities.
At this time, the 16 Bodhisattva-novices knew that the Buddha had entered His room: They knew the Tathagata had entered the room of stillness and tranquility. This means these princes relied on the Buddha’s teaching. Teaching this sutra was equivalent to passing on the Buddha’s mind-lamp.
They had listened to the teachings and taken the Dharma to heart. The Buddha already entered the meditation room, but many people still could not understand; their minds still held doubts. So, all the 16 princes, the Bodhisattva-novices, because they had already formed great aspirations, comprehended the great path and understood the meaning of the sutra, for this reason, took up the responsibility. “These princes relied on the Buddha’s teaching”. Relying on all the Dharma the Buddha had taught, they courageously took on this responsibility. You see, there were still so many people who did not understand. They courageously took on this task and transmitted the Dharma on behalf of the Buddha. This was like passing the Buddha’s mind-lamp. Everyone’s minds still had doubts and confusion. Their ignorance, doubts and confusion had not yet been eliminated. Their minds were still dark. The rooms of their minds were not yet illuminated. So, the novices, in accordance with the meanings of the Buddha’s teachings, began to transmit the teachings anew. They passed them to these people with doubts; this was like passing the Buddha’s mind-lamp. The Buddha gave us a bright lamp to light the way, so we would know how to walk this path. This word, “know”, is very important.
The word, “know”, is most important. Wisdom Buddha did not enter His meditation room for no reason. Today the founding teacher of the Saha World, Sakyamuni Buddha, could teach and transform from beginning to end, all because of the cause of Wisdom Buddha entering Samadhi. This was true from distant kalpas up to this day.
They had comprehended the Buddha’s intent. Great Unhindered Wisdom Superior Buddha had entered His meditation room, and everyone still had doubts. The 16 Bodhisattva-novices understood. Great Unhindered Superior Wisdom Buddha’s intent, so they “knew” the reason for His entering Samadhi. This was Great Unhindered Buddha’s intent; the 16 Bodhisattva-novices understood. They had understood His intent. So, “[His] entering His meditation room was not without a reason”. It was not that He was tired after teaching and needed a rest, no. They knew that when He entered the meditation room. He entered Samadhi and remained unmoving. These people with doubts and questions had no one to ask. The 16 Bodhisattva-novices understood His purpose; He did not enter the room without reason. Our present Buddha, Sakyamuni, the founding teacher in the Saha World, began from the start. He “taught and transformed from beginning to end. In the beginning, He was one of the 16 Bodhisattva-novices. That is what He did during Great Unhindered Wisdom Superior Buddha’s era. At that time, [the Buddha] wanted to help those with the aspiration and sense of responsibility to exercise their ability to form affinities and resolve people’s confusion. They spread the teachings and resolved people’s confusion. Those with the aspirations knew the way to transmit the teachings and eliminate doubts and confusion in people’s minds. “If they still have doubts, we will explain it for them”. So, this was “all because of the cause of Wisdom Buddha entering Samadhi”. If Great Unhindered Wisdom Superior Buddha had not entered Samadhi at that time, how would they have had the opportunity to form countless affinities? There were countless people with doubts, so they had these causes and conditions to help those who did not understand, those who had doubts, by repeating and explaining the teachings to them. They did this for the associators. So, because of the cause of entering Samadhi, at that time they began teaching. This was distant, immeasurable, beginningless, dust-inked kalpas ago, from distant kalpas ago up to the present. Because Great Unhindered Wisdom Superior Buddha went into the meditation room, the associators who formed affinities with the 16 princes during this time, then for a long time, throughout many lifetimes, from distant kalpas until now, had these causes and conditions. [The princes] sought the Dharma and transformed others until they attained Buddhahood. This is a cause; the causes and conditions of entering the meditation room have been around for a very long period of time. From Sakyamuni Buddha back to Great Unhindered Wisdom Superior Buddha, this cause has existed for a long time. It was this way until Sakyamubi Buddha awakened, attained Buddhahood and again openly passed down the Buddha-Dharma. Now, we are more than 2000 years removed from Him. Time is made up of very short periods of time ceaselessly accumulating.
In this way, starting beginningless kalpas ago, the time that has passed is very long. His opportunities to teach transform today all came from the seeds of affinity. He planted by explaining [the sutra] again in Wisdom Buddha’s time.
His opportunities to teach and transform today all came from the seeds of affinity. He planted by explaining [the sutra] again in Wisdom Buddha’s time. Because that Buddha, after teaching the Dharma, entered Samadhi, the assembly had doubts but no one to ask. Thus the princes explained it again for them.
The people now being taught and transformed by Sakyamuni Buddha [were able to do so] because during the time of Great Unhindered Wisdom Superior Buddha, he was given the opportunity to repeat the Dharma and create seeds of affinity with these people. So, “That Buddha, after teaching the Dharma, entered Samadhi”. “That Buddha” refers to Great Unhindered Wisdom Superior Buddha. after He taught the Dharma and entered Samadhi, countless people with doubts and confusion had “no one to ask” their questions to. This was precisely the causes and conditions for the princes to repeat [the teachings].
Ever since then, He has persevered with creating opportunities to accept transformation. If He had not known Wisdom’s intent in entering Samadhi, He would not have formed these past affinities. Then how could they have matured today? With all the people He reached with His suitable teachings, if it were not for those past affinities, He would not have been able to guide their minds.
“Ever since then, [He] created opportunities accept transformation”. From then until now, for such a long time, Sakyamuni Buddha practiced with a firm mind. From the moment He formed His initial aspiration, for countless kalpas, he has persevered in this way. He sustained His initial aspirations and remained on the same path He began on. He did not deviate. “He has persevered with creating opportunities to accept transformation”. He did not deviate at all. “If He had not known Wisdom Buddha’s intent in entering Samadhi, He would not have formed these past affinities. If He did not understand that Buddha’s intentions, once that Buddha entered the meditation room, the time for expounding the teachings would have ended. When He retired, everyone would have scattered; they would be unable to focus their minds. People with doubts would continue to have doubts; their spiritual aspirations would become lax. So, the princes understood the Buddha’s intention. Although the Buddha rested in Samadhi, the Dharma could not rest. It must continue; the dharma-Wheel must turn. This was because they understood. If they did not understand, if they did not know the Buddha’s intentions, they would naturally become lax and indolent.
So, “if He had not known the meaning of “Wisdom Buddha’s intent in entering [Samadhi], if He did not know His mission and goal, He would not have formed these past affinities”. These affinities were formed countless kalpas ago. Those people with doubts continued to doubt, so He formed affinities with these people by giving them explanations. [They felt,] “So-and so explained this to me, so he is my teacher; I will follow him lifetime after lifetime”. This is because of affinities created in the past. If He had not created them, how, in the present or future, would there be people to accept these teachings, to listen to these teachings? So, listening to the Dharma also requires causes and conditions. “After listening to that person’s teachings, I can accept it, I can clear and I can comprehend it”. This is because in the past you had met this person and formed good affinities. When you do not understand what I am saying, this other person can explain it to you in a way you can understand. This is because of the affinities between you two. This is like that time when the Buddha and Ananda were walking together, and the poor woman saw the Buddha and was not happy. But as she approached Ananda, she was very happy. This was their affinity! Ananda could transform the poor woman, but the Buddha was unable to transform her. We understand; these are affinities. In the past we had to form good affinities so that we can now transform sentient beings. thus [it says], “Today”. In the past, if we did not form these affinities, how could opportunities and affinities mature now? We Have these causes and conditions. opportunities refer to the people who will be transformed. Affinities are what connect those who speak and those who listen to the Dharma. So, opportunities and affinities mature like this.
“With all the people He reached with His suitavle teachings…”. They had causes and conditions to meet, so He made use of the opportunity to pass down the Dharma. By accepting the Buddha-Dharma and comprehending and awakening to it, people’s minds can be purified. If not for these past affinities, He would be unable to guide people’s minds into the Buddha-Dharma. This all requires causes and conditions.
So, I say everyone must truly seize their cause and conditions. when among people we must earnestly treat them with a good attitude and use soft and gentle words as we speak with people. For those who have doubts, we must tirelessly explain to them what we know. Then when people see us, they will be willing to get close to us. When they hear our words and are willing to accept them, all this happens because of “affinities”.
So, we must form good affinities. “When Wisdom Buddha entered Samadhi. He already knew the doubt-filled assembly was an opportunity for the princes”.
When Wisdom Buddha entered Samadhi, He already knew the doubt-filled assembly was an opportunity for the princes. They were sure to ultimately be transformed by the princes. Thus He entered Samadhi for 84,000 kalpas. The princes explained it again and skillfully continued to relate the teachings.
When Great Unhindered Wisdom Superior Buddha was teaching, there were people who could accept it. The 16 princes faithfully accepted it. There were also Hearers; many of them could understand. But there were also many people with doubts. So, Great Unhindered Wisdom Superior Buddha knew that those with capabilities that brought doubt, those sentient beings, were the people the 16 princes should transform. When Great Unhindered Buddha taught, does everyone remember what happened? Some people understood. Some people still did not understand. Once He finished expounding the sutra, He entered the meditation room for the purpose of allowing those with capacities that to be transformed by the 16 princes. So, “They were sure to ultimately be transformed by the princes”. These people were those that the 16 princes should transform in the future. “Thus He entered Samadhi for 84,000 kalpas”. He entered Samadhi for a long period of time. So, “The princes explained it again”. There was a long period of time for the princes to earnestly repeat the Buddha’s teachings, to “skillfully continue to relate the teachings”. They used their wisdom to accept this Dharma, then repeated it without any deviation. They taught it again without any deviation or errors. They used this method to teach others. This is why we must mindfully understand how the Buddha passed on the teachings. Future Buddhas take on this responsibility in this way. We understand these rules, so we know that everyone should engage in spiritual practice and take on the responsibility. We must listen to the Dharma responsibly. This is responsibility is our own; we must be responsible for our own lives. “With each passing day, we draw closer to death”. Time is passing second by second. In our lives, “each day” is passing second by second. We must take responsibility for our lives. Our lives might be disappearing, but our wisdom-life must continue to grow. So, we must not be indolent; we must be mindful and take the Dharma into our minds. When it can take effect within our minds, we can use our bodies to accept the Buddha-Dharma. With our present clarity of mind, all the phrases of the Dharma become seeds and are planted in our eighth consciousness. Thus our wisdom-life will ceaselessly grow, and we experience the truth of the Buddha’s teachings. This is taking responsibility for ourselves.
But when the Buddha taught, and Great Unhindered Wisdom Superior Buddha was the same, He hoped to help everyone succeed in benefiting oneself as well as others. After we ourselves clearly understand, we can then help others resolve their confusion. Eliminating doubts and resolving confusion gives everyone an opportunity to be trained and to understand. We must be responsible for listening to Dharma. We must be responsible for teaching Dharma. We must be responsible for transmitting Dharma. Those who listen to, teach, transmit the Dharma are those who take responsibility. Taking responsibility for listening to Dharma is good for us and also good for others. So, finding ways to transform people’s minds is our responsibility.
Since Great Unhindered Wisdom Superior Buddha was already in still and tranquil Samadhi, the 16 princes each ascended to the Dharma-throne. Each of them did so individually.
[As He] was in silent and tranquil Samadhi, they each ascended to the Dharma-throne: He gathered His mind in stillness and tranquility and abided in right Samadhi. [The princes] each ascended to the throne that was for teaching the Dharma.
The 16 princes each ascended and sat. Amidst the assembly, they resolved everyone’s confusion. So, “He gathered His mind in stillness and tranquility”. Great Unhindered Wisdom Superior Buddha entered the meditation room and concentrated His mind in Samadhi. He abided in the Right Samadhi. The 16 princes quickly understood the Buddha’s intent and gathered people. “People with affinities, follow me. The people who have affinities with me and wish to listen to me explain, should follow me. For those who follow me, I will speak to you all”. Thus [the princes] “each ascended to the throne for teaching the Dharma”. To speak to people, they “ascended to the Dharma-throne”. So, “Having pronounced the profound methods, He temporarily manifested having no words”.
Having pronounced the profound methods, He temporarily manifested having no words. So, as He was in still and tranquil Samadhi, they continued to recount His teachings, wishing to spread what they had heard. Thus, they each ascended to the Dharma-throne. Later, the analogy of fastening a pearl refers precisely to this.
They gradually taught people. “The Buddha has now finished teaching, but I still must repeat the Dharma. I can teach it to everyone”. This was how they repeated the Dharma, teaching it again. So, as He was in still and tranquil Samadhi, “They continued to recount His teachings”. When the Buddha was in Samadhi, the 16 princes continued to temporarily explain the Dharma on the Buddha’s behalf. This kind of repetition is so that people would not forget after they listen. “Because everyone has these doubts, I will repeat it for everyone”. This is repeating what they heard in the past. “I am going to repeat what I heard before”. This is to reinforce our memories. So, they “continued to recount His teachings, wishing to spread what they had heard”. With what they had heard, they widely helped many people understand. “I listened and understood, but I am one person. After I have understood, many people can follow me, and I will explain it for them”. So they did this widely, to help everyone understand more clearly. “Thus, they each ascended to the Dharma-throne”. This is about a [later] passage in the Lotus Sutra. Later on, there is an analogy, the analogy of fastening a pearl. This is to help us understand more clearly that, in fact, our pure intrinsic nature is something everyone possesses. This is something we have temporarily forgotten. Since we temporarily forgot it, if we hear this again, then naturally we will again understand.
Also over this period of 84,000 kalpas: The novices ascended to the throne and also took a long time. In terms of expressing the Dharma, the Tathagata represents our nature that abides in Samadhi and remains unwavering, while the novices are the mind that manifests and transforms according to conditions.
“Also over this period of 84,000 kalpas” means that 84,000 kalpas have already [passed]. Great Unhindered Wisdom Superior Buddha remained in Samadhi for 84,000 kalpas. “The novices ascended to the throne“ and also took a long time. 84,000 kalpas is a very long time. “In terms of expressing the Dharma,” if this is expressing this teaching, “the Tathagata represents our nature”. Connecting this with our teachings, the Tathagata is everyone’s intrinsic nature. Great Unhindered Wisdom Superior Buddha’s Buddha-nature and our nature are the same. “He abides in Samadhi and remains unwavering. The novices are the mind”. Great Unhindered Wisdom Superior Buddha settled Himself in Samadhi. The novices were in fact very mindful. With the Buddha-nature, the mind must be used to manifest and transform according to conditions so everything comes together like this. Great Unhindered Wisdom Superior Buddha, The 16 novices, including the future Buddha, our present Sakyamuni, all their natures are the same. With their minds, they followed conditions in manifesting and transforming people. Great Unhindered Wisdom Superior Buddha’s mind was understood by the 16 novices. They knew the Buddha’s understanding and views. They already understood His original intent. And the Buddha’ original intent. Is actually everyone’s innate nature. [Realizing] our nature and original intent depends on whether we are mindful. If we are mindful then we will take action and manifest and transform according to conditions. This is the state of Buddhahood. The Buddha and the Dharma are inseparable. The Buddha is the one who awakened to the Dharma, and the Dharma is the teachings He gave. The Buddha and the Dharma are inseparable, they are in everyone’s nature. So, “stillness” refers to a state of concentration.
[The Buddha’s] stillness refers to concentration. [The novices’] teaching refers to insight. Teaching the Dharma is also for the sake of illuminating and eliminating. 84,000 types of defilements and afflictions.
Stillness refers to concentration, teaching refers to insight. This is how we engage in contemplation. If water is moving and we are standing over it, we cannot see our reflection. But if the water is still and we look at the water, we can see our reflection in it. Our mind is the same. If our mind is moving, the external states will not be clear. If our mind becomes still, everything we contemplate will become clear. So, this is called “concentration and insight. Teaching the Dharma is also for the sake of illuminating and eliminating. 84,000 types of defilements and afflictions”. To teach the Dharma, we must use a mind that is very still to contemplate all Dharma. Then we can teaching according to capacities. This way we can respond to 84,000 dust-like afflictions and explain them one by one. “For sake of the fourfold assembly, “[they] extensively taught the Wondrous Dharma Lotus Sutra respectively to all”. The 16 princes were like this. They had this kind of mindset as they [taught] the fourfold assembly, both the monastics and lay practitioners. In that time period, it was just like we are now. “For the sake of the entire assembly, they taught extensively and respectively”. They likewise explained it to them individually. “On behalf of Great Unhindered Buddha, they explained the Lotus Sutra again”. The Buddha was in Samadhi for 84,000 kalpas. The 16 novices spent that period of time, those 84,000 kalpas, to explain the Wondrous Dharma Lotus Sutra. So, of course they transformed many people. They helped everyone form aspirations to follow the unsurpassed path to enlightenment. This was the passing of the Buddha’s mind-lamp. The current Buddha is passing down the mind-lamp of past Buddhas. The flame is passed from lamp to lamp to continue the Buddha’s wisdom-life.
Listening to the Dharma, we must take on this kind of responsibility. Those who listen, speak and pass down the Dharma are passing down the mind-lamp and continuing this wisdom-life. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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