Explanations by Master Cheng-Yan
Subject: The Pearl in the King’s Topknot (髻中明珠 不即與之)
Date: September.20.2018
“The kings of the golden, silver, copper or iron wheels are all different in their might and power. The king of the golden wheel, wherever the wind blows, can govern the people without opposition. The king of the silver wheel must dispatch envoys before people surrender. The king of the copper wheel must show might to suppress them before they submit. The king of the iron wheel must put in effort before people are pacified.”
The wheel-turning sage kings here are what we have been talking about in the past few days. These four wheel-turning sage kings are the king of the golden wheel, the king of the silver wheel, the king of the copper wheel and the king of the iron wheel. [These] are the four kings. These four kings all differ in their might and power. The power of [the king of] the golden wheel is very great. “Wherever the wind blows, [he] can govern the people without opposition.” Anywhere the wind [blows], wherever it is, the king of the golden wheel can smoothly [govern] and completely subdue [the people]. This is because the king of the golden wheel commands the four continents. This king of the golden wheel is the one we discussed a few days ago. The wheel-turning sage kings are born in the era when human lifespans [last] 84,000 years. [At that time], human lifespans are all very long. Clearly, everyone’s mind is pure and everyone is creating blessings [in that era]. The world is balanced, bright and joyful. But [these kings] rule over different areas. The king of the golden wheel can command the four continents because of his awe-inspiring virtue, making [his kingdom] open and spacious. Anywhere in this universe where the wind [blows], he will naturally govern people without opposition. Thus, his might and power are very great. What about the [king of the] silver wheel? The [king of the] silver wheel has to “dispatch envoys before people surrender.” The king of the golden wheel reigns peacefully without [need of] governance.
What about the king of the silver wheel? Inevitably, there are some people whom [he cannot] pacify. What is he to do? He has to dispatch envoys to bring them to order and subdue them. Thus, the king of the silver wheel has to dispatch envoys. And the golden wheel king? He does not need this. With his awe-inspiring virtue, [his people] are very peaceful, even without his governance. He does not need to do anything because of his virtue. But [the king of] the silver wheel still has a small amount [of disorderly people]. If there is some unrest, he has to send envoys to subdue it.
What about the [king of the] copper wheel? The copper wheel king “must show might to suppress them before they submit.” He has to depend on showing his might and using force like this to be able to subdue them.
What about the [king of the] iron wheel? He has to “put in effort before people are pacified.” He needs to exert effort. He can not simply show his mighty [appearance], he has to work hard by getting involved and engaging in combat. This is what we must understand. These wheel-turning kings can also be distinguished by their virtues. For those who have great virtue and spiritual cultivation, everyone will obey their command. They will not need to do anything special. Everyone will naturally follow the principles, and thus, they all live together harmoniously. [From this standard, they descend] by level [from] gold, to silver, to copper and to iron. This is how they are distinguished. These are the differences in the might and power of their virtuous practices.
For us spiritual practitioners, if we earnestly engage in virtuous practices, naturally we will become close with people, or people will naturally draw near to us. We do not need to speak about any principles; people will naturally [recognize our virtue]. Everyone alike will follow the rules. This is also true for nations. If a nation’s ruler has might and virtue, he can contain the entire country. With excellent laws, the citizens will all be obedient. If there are no [laws], they must depend on the country, city, town and village. These countries, cities, towns and villages must each take care of their own [citizens]. This [varies by place]. If they are very blessed, the minds of all the nation’s citizens will be [oriented] in the right direction. In other places, [the people of] each place must be obedient. The rules of these places must also follow the rules so that the people they lead will submit to them. This is the same principle.
So, we should also engage in practice like this. If our Dharma-lineage stays true, then the path [provided by] our school of Buddhism will be [paved] evenly. This path is a road. And the sutras? They are a path. We must pave this path evenly all along the way and lead everyone to earnestly follow it, taking step after step down this even path. As we walk this path and follow the rules, we naturally enter these guiding principles. We enter the guiding principles along this path. Converging with the great guiding principles is like tying the rice dumplings we make for the Dragon Boat Festival. The batch of dumplings must be prepared before they are [tied together] with string, one by one. Each piece of string is waiting [to be used]. The [bamboo] leaves are washed clean on by one to make them very soft and tender. Then they are used to wrap up the [filling]. The rice and various vegetables are all mixed together, wrapped [with leaves] and tied up with string. The batch of dumplings is tied up very properly. This is the same principle. Keeping the four elements of the world in balance requires “guiding [principles]” that [leads us] ultimately onto the “road”. This is an even and safe road through the world. Thus, we often speak of how the Jing Is Dharma-lineage is a path of diligent practice. We must diligently practice every single day. “Precepts, Samadhi and wisdom, listening, contemplating and practicing,” once we learn the Three Flawless Studies well, they will be just like guiding principles. Thus we can transmit each principle, continuously passing down our Dharma-lineage, until everyone in society is on the right track. Then we can gather our resources together to be able to protect our society and its people. Wherever there are difficulties, we will have the resources [to help]. With the strength of our bodies and minds, our [shared] resources can reach those in need who are [facing] hardships. This is how things are. Now, [we are] in our current era. In a distant era, a human lifespan lasts 84,000 years. This [happens] for the same reasons. How can a human lifespan be so long? It is because there are no manmade calamities. Everyone’s mind has been purified, and with pure minds, naturally everyone gets along peacefully. Everyone lives peacefully and harmoniously in body and mind. In that place, naturally the weather is always fair. The four elements are in balance. With the four elements in balance, the processes of nature are also harmonious. The macrocosm of the universe is in balance and so the microcosm [of our body] will be blessed. In order for the macrocosm of the universe to be balance, the microcosms [of sentient beings] must be purified and kept very pure. This all works in the same way. If we want our bodies to be healthy, we must also pay attention to our hygiene. When our environment is clean and in good order, [the risk of] infection naturally decreases. This will keep our bodies healthy. As for the world around us, when everyone minds their behavior, the spiritual atmosphere in our environment will be very harmonious. This is all the same principle.
For all things great and small, the same principle applies. Whether now or far into the future, it will remain the same. So, “The sutras are a path. This path is a road to walk on.” When the Buddha taught the sutras, the countless sutras and treatises were taught according to the occasion and people’s capacities. [He waited for] the right time to teach the Dharma according to their capabilities. The ways of life for people in this great space is [described] many times throughout the sutra to help us adapt to people’s capabilities and ways of living so we can to use this sutra and its principles to pave the road. If the rich principles of the Buddha’s teachings can be put to good use, [we can apply] His many wondrous teachings [to treat] the infinite afflictions of all beings. This is the infinite wondrous Dharma the Buddha [taught us in] this sutra. Within the Lotus Sutra, there are endless principles to expound. Although we are already at Chapter 14, already halfway through the entire sutra, have we even discussed half of its [principles]? When it comes to the true principles within it, we have not even covered one ten-thousandth. Every word is a gem and every phrase contains wondrous Dharma. How can we take every word, every phrase, all of these principles, and completely name and analyze them all? This is not at all easy.
However, we can [teach the Dharma] according to people’s capabilities and the time. The minds of modern people are complicated, [which limits] their capabilities. This is why our great era has already been filled with many turbidities. People’s minds are out of balance, so their bodies and minds develop illnesses. What can we do? The conditioned phenomena [of the world] are continuously presenting [opportunities] for us to act upon. We must diligently advance and take action. We must go and be of service to this world. We use our conduct and [how we deal with] matters to exhibit the principles. This is why the Buddha very clearly stated the importance of upholding this sutra. We must listen to the sutra, teach it and spread the Dharma [it contains]. Although we are faced with a turbid world, this evil world of Five Turbidities with layer upon layer of difficulties, we must be very determined in order to persist and endure it. No matter where disasters occur in the world, if place is experiencing hardships and is lacking in the Dharma, we must think of how to bring the Buddha-Dharma and spread the principle of working “for Buddha’s teachings, for sentient beings” throughout the world so that people can experience it, see it and apply it. This requires great attention and care. It takes many likeminded people who all share the same vows; it takes Living Bodhisattvas. This is a true principle. The value of Bodhisattvas lies in their ability to employ their skills to do the things that need to be done.
These are Bodhisattvas. This is why we talk about “actualizing the Six Paramitas in all actions”. This is what makes the process of our spiritual practice so long. [Doing this] will take a long time; it takes lifetime after lifetime.
This is what the Buddha wants us all to be very clear on in our minds. If we want to become Bodhisattvas, we need to walk a very long road. We must have patience and be mindful as we do everything we can to repeatedly return to this world. Seeing all the world’s suffering and its evil turbidites, we must not be afraid. [To do so] is very precious. There are countless sutras and discourses that all [contain] a lot of profound Dharma; we can never hope to [comprehend] it all. We want to read and understand it clearly, but we are unable to comprehend it. We are only able to sense people’s suffering. We wonder, “Why can’t I use spiritual powers to change this?” Only when our efforts extend to all [people] can we then go out to be of service to them. If a small group of people is not enough, then we must mindfully appeal to others. “Everyone, come and join in this mission. If we can leverage each other’s strength, we can all truly be Bodhisattvas”. This is the only way. So, we must mindfully seek to comprehend this. This is a true principle that is open, tranquil and practical. So, we must work hard to put [the principles] into action.
As for the “wheel-turning king”, this is a metaphor for the Tathagata who has to use true power.
The wheel-turning king is used here as a metaphor for the Tathagata who has the mighty power of Samadhi and wisdom. The Wheel-turning king is a king who commands with Right Dharma. the iron-wheel king commands only the southern continent of Jambudvipa, subduing it and then transforming it with his might and virtue.
“The Tathagata” is Sakyamuni Buddha, who, lifetime after lifetime, for countless lifetimes over dust-inked kalpas, repeatedly returns to the world. He continually did so until the causes and conditions matured for Him to attain Buddhahood . he let everyone know that He was the Buddha, the Great Enlightened One. He manifested the attainment of Buddhahood [because] in this turbid world of the future, we all need to have a common goal. Where do the principles come from? From the Dharma that the Great Awakened One has already taught us. This is the name [we use for Him]. We call Him “the Buddha” or “the Tathagata”.
The Tathagata journeys on the Dharma of Suchness to come to the world. Journeying on the Dharma of Suchness means that, for lifetime after lifetime, He journeys on the Dharma [to our world]. it was not just [that one lifetime, more than] 2000 years ago, [when He was] Prince Siddhartha, that He journeyed here on the Dharma. Not at all! [He began] dust-inked kalpas ago, at that time, continually journeying on the Dharma of Suchness to come to this world for lifetime after lifetime. So, this is a metaphor [for how] the Tathagata uses this Dharma, lifetime after lifetime, to journey here as the [Great] Enlightened One. His mind constantly remains in virtuous contemplation, what we commonly call Samadhi. [If we practice] Samadhi, then even when we carry out simple tasks or open our mouth to speak, we can do so single-mindedly. We must be skilled in cultivating contemplation so that our mind will never depart from the path. This is “Samadhi”.
[By cultivating] wisdom , we can clearly discern right from wrong as we go among people. Wisdom comprises both “discerning wisdom” and “impartial wisdom”. We can use them to clearly discern all principles and put them to use while learning how to view the world impartially by respecting and protecting all living beings. This is “the mighty power of Samadhi and wisdom”. So, if we [can develop] this kind of power, then [we are like] the wheel-turning kings, “kings who command with Right Dharma”. They are those who command [with] Right Dharma. The Tathagata is the [king of the] golden wheel. He is able to command with great might and power because He has both Samadhi and wisdom. So, “The wheel-turning king is used here as a metaphor for the Tathagata”. The [king of the] iron wheel can only command the southern continent of Jambudvipa. Jambudvipa is where we live. In Jambudvipa, the [king of the] iron wheel is unable to rule [his kingdom] like the kings of the golden or silver wheels. He still needs to use his own might and power to command [people] himself and subdue them. After subduing them, he must think of a way to teach and transform them. This is in our southern continent, which is also called Jambudvipa. This is something we must understand. Just like the Tathagata, we can implement His Dharma throughout the ages without it changing. We can all continuously make use of it. [Yet] every place has its own customs and its own methods of governance. This is the difference between the all-encompassing Dharma and other teachings.
Once we can all understand this, we will [embrace] the leadership of the Tathagata who commands the universe. This kind of Dharma is applicable in any country anywhere in the world; this Dharma remains the same [wherever we go]. When people of different nations come together, they [often] speak different languages. Sometimes when the same teaching is given in a different language, the order of the words may also be different. It is necessary to have a translator. Is the translator accurately [conveying] the teaching? Regardless, they must know the guiding principles. The Buddha, with His wisdom and compassion, wants to benefit all people. This is the guiding principle. If we can understand the Buddha’s intent and we translate it into a different language, will the way we explain it be the same word for word? As long as the one explaining the Dharma has the correct mindset and can grasp these main guiding principles, then the translation [will convey them]. The principles are the same everywhere in the world. Grasping one truth, we understand them all. We must all earnestly and mindfully seek to comprehend this.
The previous sutra passage states, “The king sees that the soldiers have made accomplishments in battle, so he is greatly delighted and rewards them according to their accomplishments. He either bestows upon them fields, house, settlements or cities, or rewards them with clothing and other items to dignify their bodies. Or he gives them virous gems and treasures such as gold, silver, crystal, mother-of-pearl, chalcedony, coral and amber, elephants, horses, chariots, servants and subjects.
We have already talked about this sutra passage previously. As spiritual practitioners, we are able to receive the Buddha’s teachings and work hard according to our capabilities. in the process of our hard work, the more afflictions and ignorance we eliminate, the more knowledge and wisdom we attain. What we gain corresponds to our efforts. Like being rewarded based of our accomplishments, the amount of ignorance we eliminate is the amount of wisdom we can grow. If we explain it like this, we can understand the precious sutra passage more easily.
This sutra passage goes on to state, “The precious pearl in his topknot is the only thing that he does not give away. Why is this so? Only the king has this pearl at the top of this head. If he were to give it away, all his retinue would surely be greatly shocked and surprised.
When [they] are rewarded, the wheel-turned king rewards them based on their accomplishments. He can give them anything, except for one thing. “The precious pearl in his topknot is the only thing that he does not give away.” He cannot give this to them. There are many treasures He can give them, whether fields or majestic houses, clothing and so on or pearls and jewels etc. He can give all of these things to them, but the pearl in his topknot is the only thing that he can not yet give to them. Why is this?
The precious pearl in his topknot is the only thing that he does not give away: The pearl in the topknot on the top of the king’s head is the only thing that he does not casually give to others. This is an analogy for the Buddha’s crown of profound and wondrous Dharma; only when He finds the proper person will He give it to them.
“The pearl in the topknot on the top of the king’s head is the only thing that He does not casually give to others. He cannot casually give it to others because [giving away] this pearl requires the [right] people. They need the [right] abilities and virtuous practices in order to receive this pearl. It has to be people with suitable capabilities. so, “The pearl in the topknot on the top pf the king’s head is the only thing that He does not casually give to others.” He cannot casually give it away to others.
So, “This is an analogy for the Buddha’s crown of profound and wondrous Dharma. This is the Buddha’s wisdom, which [comprises] very profound and wondrous Dharma. “Only when He finds the proper person will He give it to them. The people with the capabilities to truly be able to receive this have a mind that can accommodate all things. Their mind is open and spacious. It must be people with great capabilities. only people like these are able to transmit the wondrous Dharma, only those with great roots, great capabilities and a great capacity [for the Dharma] are able to [receive] this precious pearl. This precious pearl also has [another] function. This precious pearl has the virtue of making turbid water clear. “It like the radiant pearl [of legend]. When placed in murky water, this pearl can eliminate turbidity. We have heard of this kind of radiant pearl that is able to make turbid water clear.
In the past, when I was young, if we wanted to drink water, it was not top water. It was water a well or a ditch, or from rivers and streams. Before, people used to have to fetch their water. At some water sources, like in ditches, some people would be was be washing things upstream while others fetched their water downstream. The majority of people did this at night because they knew that, in the evening, there were fewer people washing dirty things in the ditch so they could go fetch water. They carried it back and put it into vessels and then added alum to the [water]. Alum, potash alum, comes as a whole crystal. The enter crystal was put into [the water] and then the water would be become clear. The water would be very clear.
This is what I understand of [how things were] seventy or eight years ago. When I was young, I also drank this king of water. This was in the past. Nowadays, we use tap water. The radiant pearl mentioned here is of course not the potash alum we used then. This likely refers to a precious pearl or some other substance with the same effect. So, when this radiant pearl is put into turbid water, it can repel the turbidity, the dirty things [in the water], to make the water clear.
The world has this kind of precious pearls, but they are very rare, so they are called precious pearls.
The pearl in the topknot is not immediately given. I cannot casually be given to those with only ordinary accomplishments. This refers to how this Lotus Sutra is the foremost wondrous treasure. When the capabilities of the Three Vehicle practitioners have not yet matured, He cannot yet expound it for them.”
We must engage in spiritual practice in order to retrieve our nature of True Suchness. Nothing exists outside of our minds. The Buddha teaches and guides us to return to our nature of True Suchness. “The sutras [are a] path;” they are methods He gives us to guide us. So, who does He want to give these methods to? It depends on their capabilities, He teaches according to capabilities. without the capacity [to comprehend them], the teachings are not suitable. So, He has to teach according to capabilities. “This refers to how this Lotus Sutra is the foremost wondrous treasure, like the pearl in the [king’s] topknot.
“When the capabilities of the Three Vehicle practitioners have not yet natured…”. As for the Small Vehicle, the Middle Vehicle and the Great Vehicle [practitioners], they did not understand it yet. So, [He continued teaching] for 42 years as their capabilities had not matured. So, “He [could not] yet expound it for them”. For 42 years, He was unable to teach this to them. This [division] in great and limited capabilities means their capabilities had not yet matured. “Why is this so? Why was this? Only the radiant pearl in the king’s topknot cannot be casually given to anyone else. But why is this? Because there is only one [pearl]. It is the only one. They can be rewarded with anything else, but there is only one radiant pearl. Likewise, people have only one nature of True Suchness, and the world has only true principle. So, I hope everyone understands this clearly.
Why is this so? Only the king has this pearl at the top of his head: The king alone has the pearl. It means the pearl is extremely precious. This is an analogy for the One Vehicle Dharma being known only by the Buddha. The pearl being at the top of his head is an analogy for the wondrous Dharma being supreme.
So, “The king alone has this pearl”. It [belongs to] the one who has realized His true nature. [The Buddha], in His great enlightenment, comprehended this principle. Any person who is able to comprehend it is someone with great capabilities. So, “It means the pearl is extremely precious”. It is very, very precious. This is an analogy for the One Vehicle Dharma “being known only by the Buddha”. Only the Buddha is able to become one with all principles in the universe. Only the Buddha can comprehend this [through His] enlightened nature. His enlightened nature of True Suchness converged with the great principles. “The pearl being at the top of his head is an analogy for the wondrous Dharma being supreme”. The wondrous Dharma is supreme, so when the Buddha attained enlightenment, it was a supreme, universal and perfect awakening. Anuttara-samyak-sambodhi is supreme, universal and perfect enlightenment. This is symbolized by the unique, radiant pearl in the [king’s] topknot.
“If He were to give it away, all His retinue would surely be greatly shocked and surprised.” If He casually were to give it away to someone, then His family or followers, those who follow Him in spiritual practice, would probably find it very strange that He would give it away so casually. “The Three Vehicle practitioners thought they had no part. If He suddenly bestowed it upon them,” “they would instead be shocked and surprised” Those who wanted to practice the Small Vehicle but were given the Great Vehicle Dharma would wonder why they are different from others and would not wish to continue to advance. So, “If He suddenly bestowed it upon them,” if they suddenly attained this Great Dharma, they would not find it so extraordinary. “I do not want to do this, I am not willing to get involved. I am unwilling to do what you are talking about. I want to practice to benefit myself”. Because they were not clear on the principles, they would still remain stubborn. They would cling to their [sense of] self and their many [other] attachments. When we teach the Dharma, [if the listeners still have] so many attachments and afflictions that have not yet been eliminated, then although we teach the Great Vehicle Dharma, they will be stuck in their old ways. Giving them the Great Vehicle Dharma is useless. “They would instead be shocked and surprised. This is so strange! I am seeking to end my cyclic existence, yet you [tell] me that I must go among people”. This does not suit their capabilities. So, “The retinue feeling shocked and surprised,” refers to how the “wondrous One Vehicle Dharma had never been opened and revealed”.
The retinue feeling shocked and surprised refers to how the “wondrous One Vehicle Dharma had never been opened and revealed. If He taught it too quickly, heavenly beings and humans in all worlds would be shocked and doubtful.
[He had] this wondrous One Vehicle Dharma, but since their capabilities were not yet mature, they could not receive the Buddha’s wisdom. So, He had to categorize them. Those who only wished to listen, when asked to truly comprehend impermanence, would only recognize suffering. If asked [to relate] their understanding of impermanence [to] the law of karma, they were unable to do it. Based on their capabilities, they would listen or personally experience. Some had greater capabilities. Starting as Hearers, they understood life’s suffering, that it is like a candle in the wind. It is like a drop of dew on a blade of grass or the flame of a candle in the breeze. A slight gust of wind will extinguish the flame.
And the drop of dew? As the sun rises in the sky, the dew will fall and dry up. [By observing things like] the dew and the flame. Solitary Realizers comprehended impermanence. They understood this, but when it came to going among people, this was still a step they are unable to take. These are the Small and Middle Vehicles. “If He [tried to teach this] too quickly,” since they had not yet opened their minds, their capabilities would not be suitable. So, He had not taught it.
If He taught them too quickly, “If He taught it too quickly, heavenly beings and humans in all worlds” would give rise to shock and surprise. Heavenly beings and humans would all be unable to accept it. They were afraid because going among people and helping them requires a lot of hard work. There are wealthy people [who think], “I make money for myself. Why should I give it to others like this? As a spiritual practitioner, I practice to benefit myself. Why should I go among people and be defiled by their conflicts?” They would all give rise to shock and surprise. So, “not giving the pearl” is an analogy.
The analogy of not giving the pearl: The topknot is a metaphor for the provisional. The pearl is a metaphor for the true. Saying the pearl is in the topknot means the true is hidden in the provisional. Being at the top of his head means it is the ultimate fruit, which we esteem.
The topknot is a metaphor for the provisional. The pearl is a metaphor for the true. They refer to the provisional teachings and the True Dharma. The pearl represents the True Dharma. In fact, the True Dharma can be spread [so that] everyone can understand that the True Dharma is intrinsically in all of us. This means the nature of True Suchness is intrinsically in all of us. Provisional teachings are just appearances. Using matters and appearances to teach is different from teaching the true principles. We must be able to comprehend [the provisional] before we can accept the true principles.
So, “The pearl is in the topknot means the true is hidden in the provisional”. The True Dharma exists, but it is buried in worldly matters. This is like how our afflictions and ignorance from worldly matters hide [our true nature], burying it so that we cannot see it. In short, at that point, [people] were still unable to truly comprehend the principles of the True Dharma.
No one was able to comprehend it yet, so the Buddha did not teach it to them. So, the True [Dharma] is [out there]. Yes, these principles do, indeed, exist. But the Buddha did not yet teach them. He used worldly matter, analogies and expressions to guide them to go among people. He gradually helped them to gain this practical experience so they could understand suffering, impermanence, the law of karma and so on.
Thus, “being at the top of his head” [symbolizes] the “ultimate fruit,” the objective we esteem. “Having the capability to practice diligently to transcend fragmentary samsara is a small accomplishment”.
Having the capability to practice diligently to transcend fragmentary samsara is a small accomplishment. Having the capability to advance diligently to transcend transformational samsara is a great accomplishment.
With hard work, we begin to engage in spiritual practice. We put forth effort, we listen to the Dharma and we know of the suffering in this world. We know that samsara, our cyclic existence, is suffering. We want to bring an end to this “fragmentary samsara”. So, through earnest spiritual practice, we seek to benefit ourselves. Yet our hard work is but a small accomplishment. We grow our wisdom, but it is minute wisdom. We should realize that [ such practices] [ only] increase our wisdom minutely. If we want to eliminate our afflictions, then we need “the ability to advance diligently to transcend transformational samsara”. To advance diligently, we must understand how our minds work. If we work hard to [transcend] “transformational samsara,” then our great efforts will [result in] very great accomplishments.
Such great accomplishments comes only once we understand impermanence and the law of karma. That is when we will have begun [to develop] great capabilities. So, “for those yet to have great accomplishments,” those who remain Hearers or Solitary Realizers, they have yet to have great accomplishments. But if He had suddenly given them the pearl from His topknot, “all his retinue would surely be greatly shocked and surprised”.
For those yet to have great accomplishments, if he suddenly bestowed the pearl in the topknot, all his retinue would surely be greatly shocked and surprised. This is like when sentient beings have not yet activated their great capabilities. If He suddenly taught this sutra, the Two Vehicle practitioners would be doubtful and bewildered, and Bodhisattvas would be shocked and surprised.
Because these people had not yet attained true mastery, if He suddenly taught them the Great Dharma, they would all be frightened. So, this symbolizes [when] “sentient beings have not yet activated their great capabilities”. Everyone must form great aspirations. They had not yet truly activated their minds and still abided in the Small and Middle Vehicles. This was before the Buddha began to teach the Lotus Sutra, when they remained Hearers and Solitary Realizers. They had not yet activated the Bodhisattva-mind. They had not yet activated it. “Not having activated their great capabilities, if He suddenly taught this sutra,” [these practitioners] would be shocked; it would confuse the Two Vehicle practitioners. “Bodhisattvas would be shocked and surprised”. Although Bodhisattvas had formed aspirations, they were still newly-inspired. If these newly-inspired Bodhisattvas heard this profound principle, although they had made aspirations, if they learned how difficult upholding this sutra is, they would also be very frightened.
In short, the Small Vehicle practitioners did not yet have the mastery. They would be frightened. Those with Great Vehicle aspirations understood the difficulty of upholding the sutra, but although they did not retreat, they still had to prepare their minds and so on. This is why the Buddha could not directly teach the Great Vehicle Dharma. He had to consider many things. This is the Buddha’s wisdom and His compassion. He could not bear to harm anyone’s [aspirations]. He would not cause them to be afraid or doubtful. So, He taught them patiently. This was the Buddha’s intent. As we listen to this sutra and accept the Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)