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 20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四)

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20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四) Empty
發表主題: 20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四)   20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四) Empty周三 9月 19, 2018 8:55 pm

20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四)

⊙金銀銅鐵四王,威力亦有差別。金輪望風順化,銀輪遣使方降,銅輪威鎮乃服,鐵輪奮然始定。
⊙今以輪王喻如來,禪定智慧有強力。輪王為正法統領之主,鐵輪王統領南閻浮提一洲,令降伏然後威德勸化。
⊙「王見兵眾戰有功者,即大歡喜,隨功賞賜,或與田宅、聚落、城邑;或與衣服、嚴身之具;或與種種珍寶:金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,象馬車乘,奴婢人民。」《法華經安樂行品第十四》
⊙「唯髻中明珠,不以與之。所以者何?獨王頂上有此一珠,若以與之,王諸眷屬必大驚怪。」《法華經安樂行品第十四》
⊙唯髻中明珠,不以與之:唯王頂髻明珠,不妄與人。喻佛頂上甚深妙法,得其人乃付之。
⊙寶珠有澄濁水之德,譬如明珠置濁水中,以珠威德,水即澄清。
⊙髻中明珠不即與之,此有尋常之功者,喻此法華經為第一妙寶。三乘人根性未熟時,尚不能為之宣說。
⊙所以者何?獨王頂上有此一珠:獨王有珠:言其貴極,喻一乘法,唯佛獨知。珠在頂上:喻妙法無上。
⊙若以與之,王諸眷屬,必大驚怪:若輕與之,三乘人自謂無分,偶然賜之,反生驚怪。
⊙眷屬驚怪,喻一乘妙法未曾開顯,若速說之,一切世間諸天及人,皆當驚疑。
⊙不與珠喻:髻喻權,珠喻實,言髻中明珠,有實為權所隱。在頂上者,極果所宗。
⊙有勤修出分段生死之機,為小功勳。有精進出變易生死之機,為大功勳。
⊙未有大功,忽賜髻珠,諸眷屬必生驚怪。喻眾生大機未動,忽說此經,二乘疑惑,菩薩驚怪。

【證嚴上人開示】
金銀銅鐵四王,威力亦有差別。金輪望風順化,銀輪遣使方降,銅輪威鎮乃服,鐵輪奮然始定。

金銀銅鐵四王
威力亦有差別
金輪望風順化
銀輪遣使方降
銅輪威鎮乃服
鐵輪奮然始定

這我們前面,這幾天在說的,轉輪聖王。轉輪聖王,這個四轉輪王,就有金輪王、銀輪王、銅輪王、鐵輪王,有四王。這四王威力也有差別,金輪的威力很大哦!他是「望風順化」,凡是有風的地方,無不都是這金輪王能夠很平順,就是全都能夠調伏。因為金輪王是統領四大洲,這是金輪王,就是我們幾天前所在提起,所說的。轉輪聖王,出生在人壽八萬四千歲,這就是人類完全壽命很長。這可見是人人心淨化了,人人造福了,一個順調、光明、歡喜的境界,但是有分別的統治。金輪王能夠統領四大洲,那就是他的威德,他能夠含蓋很開闊,這虛空界中,在有風的地方,自然就是望風順化,所以他含蓋的威力很大。

若是銀輪呢?銀輪就是「遣使方降」。金輪王不治而安,若是銀輪呢?難免也有,不調伏的人,這要怎麼辦?那就是銀輪王就要派人去協調,要派人去降伏他。這就是銀輪王,他要遣使。金輪呢?不用,以他的威德,不治他就很安,不必用什麼方法,這是他的德。但是銀輪,他就是也有少部分,若是有什麼不調和,就要遣使才能夠降伏下來。若是銅輪王呢?銅輪,他就是「威鎮乃服」,就要靠他顯出了他很威風,要用這樣,他的強力,這種的力量才有辦法去降伏。若是鐵輪王呢?他就是「奮然始定」,他就要出力,他不是只是,顯他個人的威風而已,他要再出力,去投入、去奮戰,這就是我們要很了解。這王,輪王也有分,分出了那個德,德若是很大,他有修行,他統領的人人順服,不用怎麼樣,自然大家按照道理,就這樣很和睦相處。這就是這樣一層一層,金,銀,銅,鐵,這有所分別,就是德行的威力所不同。

所以我們要修行,德若修得好,自然我們和人靠近,或者是人就會自然來接近,不用說什麼道理,自然都會知道,人人順規則,就一樣。國家也是啊!國家若是領導者有威德,就含蓋了整個國家,有很好的規律,人民人人順服。若沒有就要靠,靠縣、市、鎮、鄉,這縣、市、鎮、鄉,這樣他們要各人要去顧各人的,這要看。若是很有福,全國人民全都心思正向,其他的地方,就是各個地方也要順服,每個地方的領導者也要順規則,所領導的人,才能夠順服,同樣的道理。

所以,這就是我們修行,我們若法脈正確,宗門這條路就平坦了。道,就是路。經呢?就是道。你將條條道路鋪得平,引導人人走好這條路,寸寸步步在平坦的路,這樣順律走過來,自然就入了這個綱領,順這條路入綱領來。這個綱,大綱能夠合起來。就像端午節時在綁粽子一樣,粽串先編製好,一條一條的繩子將它放下去,一條一條的繩子,就是等待它,那個粽葉,每張、每張,每一葉的粽葉都洗得乾乾淨淨,非常的柔和,再來綁這些粽子。粒粒的米,樣樣的菜,全都能夠將它結合過來。包好了,繩子將它綁起來,那個粽串就是一整串,好好的。

也是同樣的道理,天下要能夠天下四大調和,必定要從「綱」,而到最後面的「路」,路是平穩人間路。所以我們會常常說,靜思法脈是勤行道。我們人人要勤行,日日勤,「戒定慧」、「聞思修」,三無漏學,我們學得好,就是如同綱領一樣。那麼
我們能夠條條的道理,我們能夠一直法脈傳,傳到社會人人順軌道,又再集合了資源會合起來,這能夠保護社會,保護人群。哪一個地方有了困難,就有資源,身心力量,資源能夠到達,那個需要(之處)苦難中去。這就是一樣,近的,在我們現代的時代;遠的,就是人壽八萬四千歲,這都是一樣。為什麼人壽能夠那麼的長?是因為他沒人禍,因為人人的心都是淨化。淨化了心,自然人人相處均安,全都平安,身心和樂,那個地方,自然就沒有風不調、雨不順,那就是四大調和;四大調和,自然法則就能夠順調,大乾坤很順,小乾坤就有福了。而要能夠大乾坤調和,那就是要小乾坤,要好好很淨化,乾淨,這都是一樣的道理。

我們人的身體要健康,衛生也要顧得好;衛生環境整理得好,自然減少感染,這樣我們的身體健康,而我們外面的環境,人人的行為顧得好,我們整個環境道氣就很調和,這都同樣的道理;從大到小,道理一樣,從近到遠也是一樣。所以,「經者,道也;道者,路也」。佛陀講經,千經萬論無不都是對時、對機。這個時機、這個時間,這些人的根機這樣在講法,在這個大空間人人的生態,在經典裡面都有很多,能夠讓我們對機、對生態,去取經,用道理來舖路。這是佛教裡面很豐富的道理,我們若能夠好好應用,經,有種種的妙法;眾生,有無量的煩惱;佛,經典中就有無量妙法。

《法華經》裡面,這麼多說不完的道理,儘管已經是十四品了,也已經整部經的一半。是不是說一半了呢?真正裡面的道理,還沒有萬分之一啊!字字珠璣,句句妙法,要如何能夠每字、每句,將那個道理,全都名稱完全分析出來?很不簡單啊!不過我們能夠應機、應時,現在人的根機,心地複雜,所以大時代已經是濁氣重重了,人心不調了,身心有病了,要怎麼辦?所以,一切有為法,不斷讓大家有為法可為、能為,我們要精進向前去作為,為人間,要我們去付出,用身行、用事項,去顯出它的道理。所以佛陀很明顯說持經的重要。要聽經、要講經、要傳法,雖然應這個濁世,五濁的惡世,層層疊疊的艱難,這也要用堅定的心思,去堅持、去忍耐。

不論是普天之下有災難的地方,有苦難的地方,有欠缺,要如何將佛法,「為佛教、為眾生」,道理普遍人間,讓人感覺得到,又看得到,又用得到。這就要用很大的心神,要用很多人的同心、同志願。菩薩在人間,這是真實的道理,菩薩的價值可貴,就是能夠發揮他的良能,就是能夠有所做為,這就是菩薩。所以才會說「六度萬行」,才會說修行的過程很長,時間要用很長,要生生世世。這就是佛陀要讓我們大家,心裡清楚明白,你要當菩薩,一定要走長遠的路,要耐心、用心,盡心力來來回回在人間,看盡人間的苦難,看盡人間的惡濁,你要不怕,這就是可貴的地方。經典千經萬論,有很多高深的法,但是望塵莫及啊!我們想要看,想要清楚,我們就是無法去體會,唯有人群中的苦難,我們感覺得到,我們要說如何的神通變化?唯有我們的心力普及得到,我們能夠去付出。少數的人力不夠,我們就要用心來號召:「大家來啊!有志一同,借力使力,人人是真菩薩。」唯有這樣,所以我們要用心體會,這是真實的理,很坦然,很實在,就是我們要去努力,我們要身體力行。

所以,「輪王」。輪王就是譬喻如來,要用真實力。

今以輪王喻如來
禪定智慧有強力
輪王為
正法統領之主
鐵輪王統領
南閻浮提一洲
令降伏
然後威德勸化

「如來」,釋迦牟尼佛,生生世世,塵點劫不斷累生世一直來,一直到因緣成熟,現相成佛,名稱上讓大家知道──佛陀大覺者。這是現相成佛,是我們未來濁世這個時代,所需要用到,讓大家有一個目標,道理是從哪裡來?是宇宙大覺者,已經大覺悟的人所說的法。這是一個名相,所以名稱「佛」、「如來」,就是乘如是法而來人間。乘如是法,是生生世世都是乘這個法來,不是二千五百多年前的悉達多太子,才是乘法來,不是哦!是從塵點劫前,那個時候,用這個法不斷不斷乘如是法,而來人間,生生世世。

所以譬喻如來,就是已經這個法用在生生世世,乘法而來的覺者,他的心就是不斷善思惟法,那就是平常我們說的禪定。禪定,挑柴運水、開口動舌,無不都是我們一念心,善思惟修。我們這念心時時都沒有脫離道,這叫做「定」,禪定;智慧,無不都是在人群中是非分清楚。智就是「分別智」,慧就是「平等慧」,將所有道理分別清楚,來施用,要如何在人間平等,尊重生命、守護生命?這就是「禪定智慧有強力」。所以,若這樣,就有這樣的力量,就是轉輪王,「為正法統領之主」,就是統領正法的人。如來,就是金輪,能夠統領,這很強而有力,因為他有禪定、他有智慧。所以「輪王喻如來」,鐵輪王能夠統領南閻浮提,南閻浮提就是我們住的地方,這南閻浮提,鐵輪王,他無法像金輪王、銀輪王,他還是要自己有威力,也要自己去統領,統領,去調伏他,調伏之後,再想辦法來教化他,這就是在我們的南瞻部洲,也是叫做「南閻浮提」。這就是我們要了解,就像如來,他的法我們能夠亙千古而不變,不斷的人人去應用它。每個地方,都有每個地方它的風俗,每個地方統領的方法。這總法、別法,就有這樣的分別。我們大家若能夠了解,我們要回歸在那個統領,就是如來統領四天下,這種的法是任何一個國家,普天之下,無不都是通用。

而這個法也是同樣,每一個國家的人若來了,語言不同,有時候同這個法,不同的語言,這個不同的語言,說話的順序可能也不同!要經過了在翻譯的人,翻譯的人是不是,(對)那個法有很準確嗎?不論如何,大綱都會知道,佛,佛陀的智慧,佛陀的慈悲,就是要利益人群,這都叫做大綱。能夠了解佛陀的心意,在解釋不同的語言,解釋的方式,到底是不是字字句句都同呢?只要解法的人,心念正確,這個大綱綱領若能夠掌握得對,所在翻譯就有那個綱領。所以,天下道理一律相同,我們一理通,萬理就徹,大家好好用心去體會。

前面的文:「王見兵眾戰有功者,即大歡喜,隨功賞賜,或與田宅、聚落、城邑;或與衣服、嚴身之具;或與種種珍寶:金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,象馬車乘,奴婢人民。」

王見兵眾戰有功者
即大歡喜
隨功賞賜
或與田宅
聚落 城邑
或與衣服
嚴身之具
或與種種珍寶
金 銀 琉璃
硨磲 瑪瑙
珊瑚 琥珀
象馬車乘
奴婢人民
《法華經安樂行品第十四》

這我們前文已經說過了,我們修行者,能夠接受佛陀的教法,隨我們的根機去用功,我們用功的過程,我們去除了多少煩惱、無明,我們就得了多少的知識、智慧,我們就是這樣得多少。就像功在賞賜,你去除多少無明,你就能夠成長多少的慧命。我們若用這樣去解釋,人人比較容易了解前面的文。

現在這段經文再說:「唯髻中明珠,不以與之。所以者何?獨王頂上有此一珠,若以與之,王諸眷屬必大驚怪。」

唯髻中明珠
不以與之
所以者何
獨王頂上有此一珠
若以與之
王諸眷屬必大驚怪
《法華經安樂行品第十四》

我們在賞賜,那輪王是論功來賞,什麼都可以給他們,只是唯一一項,「髻中明珠,不以與之」,還不能給他們。可以有很多寶物都給他們,不論是田宅,或者是莊嚴的舍宅,或者是衣服等等,或者是珍珠寶貝等等,都可以給他們,唯有髻中這顆明珠,就還不能給他們,為什麼呢?

唯髻中明珠
不以與之:
唯王頂髻明珠
不妄與人
喻佛頂上甚深妙法
得其人乃付之

「唯王頂髻明珠,不妄與人」。不能隨便給人,因為這顆珠,就是要看什麼樣的人,才有這個能力,有這個德行,能夠來接受這顆珠呢?這根機要很適應的人。所以,「王髻中明珠,不妄與人」,不能隨便給人。所以「喻佛頂上甚深妙法」,就是佛的智慧,很深奧的妙法,「得其人,乃付之」,真正能夠得到有這樣根機的人,有這樣心能夠包容天下,開闊的大心,大根機的人,這才有辦法傳這個妙法下去。 大根、大機、大器的人,才有辦法傳這個寶珠,所以,寶珠,它有它的效用。

寶珠有澄濁水之德
譬如明珠置濁水中
以珠威德
水即澄清

「寶珠有澄濁水之德」,「譬如明珠」,放在濁水的裡面,因為這顆珠,它能夠除掉那個濁氣,以前聽說有這樣的明珠,它能夠把濁水變清。這就是過去,以前,在我們小的時候,要喝水,不是叫做自來水,是古井水,是溝水,是河水,是溪水,古時候的人都要去挑水。有的,那個水,溝水,上面人在洗,下面人在挑水,所以多數的人都差不多晚上,若我們知道的時候,晚上就是溝裡,比較沒有人在洗髒污的東西,就去擔水,擔來放在缸裡,再放礬,礬,明礬,那就是整顆,整顆將它丟進去,水就會澄清,水就真的會很清,這是七、八十年前我所了解的,小的時候,也是喝這樣的水過來啊,這是以前。現在人用的都是水龍頭的水,這個地方說的明珠,當然不是我們那時在用的明礬,應該它有寶珠,或者是它有它的功用。所以,這明珠放在那濁水,它也能夠避開了那濁氣,髒的東西,水會變清。世間就是有這樣的寶珠,這是很難得,所以稱為寶珠。

髻中明珠不即與之
此有尋常之功者
喻此法華經
為第一妙寶
三乘人根性未熟時
尚不能為之宣說

「髻中明珠不即與之」,不是隨便就可給人的。所以,「此有尋常之功者,喻此法華經,為第一妙法妙寶,三乘人根性未熟時,尚不能為之宣說」,我們要修行,是要修得找回來,找回來我們的真如本性,心外沒有法可找了,佛陀教導我們的,是找回來我們的真如本性。我們「經、道」,就是給我們的方法,指導我們的方法,所以這個方法要給什麼人呢?就要隨他的根機,要隨機逗教。非根機,那這個教不適用,所以就要隨機,應機逗教。就像「此法華經為第一妙寶,就像髻中的明珠」。「三乘人根性未熟」,小乘,中乘,大乘呢,也還沒有很了解。所以過去的四十二年間,還沒有很成熟,所以「尚不能為之宣說」,在前四十二年間還沒辦法說,這大小根機,就是根機還沒有成熟。

「所以者何?」,為什麼啊?唯王髻中明珠還不能隨便給人,到底為什麼呢?因為只有一顆而已。只有一顆,什麼東西都可以隨時賞賜,但是明珠只有一顆。就像我們人,真如就有一項,就像天地之間道理就是一條,所以希望大家能夠清楚。

所以者何
獨王頂上
有此一珠:
獨王有珠
言其貴極
喻一乘法
唯佛獨知
珠在頂上
喻妙法無上

所以,「獨王有珠」,就是真正明心見性的人,大覺悟的大覺者,體會到這個道理,這樣的人,他有辦法體會得到,這就是大根機的人。所以,「言其貴極」,很可貴很可貴。譬喻一乘法,「唯佛獨知」,唯有佛陀他能夠與天地宇宙,萬物的道理會為一體,這就是只是佛陀有辦法去體會,這個覺性,真如覺性與大道理會合。所以,「珠在頂上,喻妙法無上」,妙法是無上,所以佛陀得到的覺悟,是無上正等正覺,「阿耨多羅三藐三菩提」,就是叫做無上正等正覺。就譬喻髻中明珠,就是單獨的。

若以與之
王諸眷屬
必大驚怪:
若輕與之
三乘人自謂無分
偶然賜之
反生驚怪

「若以與之,王諸眷屬,必大驚怪」,若是這樣隨便就給人,可能這些眷屬,就是隨佛修行的人,也是會覺得很奇怪,這輕易這樣就給人。「三乘人自謂無分,偶然賜之,反生驚怪」,感覺我修小乘法,我得大乘法,我和其他哪有分別呢?就不會想要再去精進。所以,「偶然賜之」,就是忽然間若能得到這個大法,也感覺這不稀奇。我是不要做,我是不願意去投入,但是你說我也是不願意投入,我要獨善其身。因為他道理還沒有很清楚,就是還固執,那個執,我執等等,還是很多。在講法,這個執著,煩惱是很多,煩惱還沒有去除,你說大乘法,他還是依然故我,所以大乘法給他們也沒有用。所以這「反生驚怪」,奇怪,我就是要了斷生死,給我這個,我就要再入人群?這還不合他的根機。所以說,「眷屬驚怪」,譬喻「一乘妙法未曾開顯」。

眷屬驚怪
喻一乘妙法
未曾開顯
若速說之
一切世間
諸天及人
皆當驚疑

這一個乘妙法,因為大家的根機還不到,沒辦法接受佛陀的智慧,將他分類,分別之後,這還是要聽而已,叫他真正體會無常,只知道苦,要叫他了解無常因緣觀,根本沒有辦法,就由他們的根機去聲聞,去體會。有的根機比較好的,從聲聞中了解人生苦難,草露風燈,就像草枝的露珠,就像風燭,風中的燈火一樣,風若較大一點,火就熄掉了。露珠呢?太陽若稍微升起來,就掉下了,就乾了。這種草露風燈,這緣覺已經體會到無常,他了解了;但是要他們去入人群,他們還沒無法再跨出一步,所以這就是小乘、中乘。

這種「若速說」,因為他們這些,都還沒有開啟他們的心念,這個根機還沒有對齊,所以還沒有講。假如若太快說,「若速說之」,就「一切世間諸天及人,皆當驚疑」。人間以及天人全都還無法接受,所以怕,因為要入人群,去為人群付出,這是很辛苦的事情。富有的人間,我自己賺錢,我何必要這樣施捨呢?修行的人,我自己獨善其身,我何必去走入人群,去污染是非呢?所以大家驚又怪。

不與珠來譬喻。

不與珠喻:
髻喻權
珠喻實
言髻中明珠
有實為權所隱
在頂上者
極果所宗

髻就是譬喻「權」,珠譬喻實,就是權教與實法,珠就是表示實法,其實,實法能夠傳出去,能夠和大家,讓大家去了解真實法人人本具,就是真如本性人人本具。權教是一個形相,權教是一個形相,用事相來教育,和真實道理來教育是不太一樣,所以要比較體會得到,才能夠去接受真實的道理。所以,「髻中明珠,有實為權所隱」,有這個真實法,但是人間事相埋沒了這個實,這就像我們煩惱無明、人間事將這個真道理,這樣埋沒掉了,沒有看到了。

總而言之,我們現在還沒有辦法,真真正正去體會到真法的道理。佛陀就是,大家根機還沒有能夠體會,他就還沒有對他們說。所以,有實,有啊,有這個道理,確實有這個道理,但是佛陀還沒有施用,他是用人間事相、譬喻、言詞,把人帶入人群,慢慢讓他們腳踏實地,了解苦難,了解無常,了解因緣等等。所以「在頂上者」,「極果」所宗仰那個宗旨。所以,「有勤修,出分段生死之機,為小功勳」。

有勤修
出分段生死之機
為小功勳
有精進
出變易生死之機
為大功勳

有在用功,開始修行了,有在用功,聽法,知道人間的苦難,知道生死是苦,輪迴是苦!所以想要了斷,這個「分段生死」,就認真在修行,獨善其身。這有在用功,但是,是小功勳。我們增長我們的智慧,是微分的智慧,知道這樣的道理,成長我們微分的智慧,我們要斷煩惱。還有「有精進」,能「出變易生死之機」,精進,就是要了解我們的心理,若是用功,要在這個「變易生死」,這叫做大功夫,這就是很大的功勳,所說的大功勳,就是已經知道無常,已經知道因緣,這已經要開始進入了大根機之時。所以,「未有大功」,聲聞、緣覺這個階段,還沒有真正入大功這個時候,但是忽然給他這個髻珠,若這樣就「諸眷屬必生驚怪」。

未有大功
忽賜髻珠
諸眷屬必生驚怪
喻眾生大機未動
忽說此經
二乘疑惑
菩薩驚怪

因為這些人,都還沒有得到真實的大功夫,所以,若這樣就大法說出來,大家會害怕。所以,譬喻「眾生大機未動」,大家要發大心,這個心還沒有真正啟動起來,還保守在小乘、中乘,這是佛陀,還沒有講《法華經》之前,還保守在聲聞、緣覺。大家還沒有啟動那個菩薩心,所以還沒有動,「大機未動」。「忽說此經,二乘疑惑」,二乘一定會疑惑。

所以,「菩薩驚怪」,這就是菩薩雖然是發心,是初發意菩薩,初發意菩薩,聽到這麼深奧的道理,而且雖然是發心,又知道持經是這麼辛苦,所以也會害怕。

總而言之,小乘的人,那個功力還不到,他們會惶恐。發大乘心的人,了解持經是這麼困難,雖然不退,但是也要心有準備等等。這就是佛陀,怎麼不能這樣直接說大乘法,就是考慮很多,這是佛陀的智慧,佛陀慈悲,不捨讓人人心思去受到傷害,不要讓他怕,不要讓他疑,所以循循教育,這是佛陀的用意。我們聽經的人,受法的人,我們就要好好時時多用心!


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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)
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20180920《靜思妙蓮華》髻中明珠 不即與之 (第1440集) (法華經·安樂行品第十四)
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