Explanations by Master Cheng-Yan
Subject: The Pearl as an Analogy for the True Principles (髻喻權教 珠喻實理)
Date: September.25.2018
“With our worldly knowledge, we find it difficult to believe such extremely profound and wondrous Dharma. Positive and negative karmic causes will bring retributions in a cycle. This is a teaching that is easier to have faith in and understand. Yet the perfect and immediate teaching of the Great Vehicle is extremely difficult to believe in and accept. The fact that the nature of ordinary beings is pure and that they can attain Buddhahood is the most unbelievable among all these unbelievable things.”
Please be mindful! We need to deeply comprehend this. With our worldly knowledge, we find it difficult to believe; this means that, as people of this world, with all our knowledge and understanding, to comprehend the very profound, wondrous Dharma is truly difficult; it is difficult to believe. With our knowledge, this kind of profound and wondrous Dharma is truly difficult to believe. Since our knowledge is very limited, how can we comprehend the profound and wondrous Dharma of the Buddha, the Great Enlightened One? This is very difficult!
Thus, the Buddha really wanted to share His spiritual state with everyone. However, He realized that sentient beings’ capabilities made them unable to [understand] it. Therefore, the Buddha began to [teach them] about the cycle of retributions from their “positive and negative karmic causes” to help everyone understand this. Because He [made it] easier for them, people could understand and accept this. Having faith, believing in and understanding it also became easier for them.
“Positive and negative karmic causes will bring retributions in a cycle.” “This is a teaching that is easier to have faith in and understand.” The Buddha analyzed sentient beings’ capabilities in order to teach them accordingly. Thus, He began with the Four Noble Truths. “The perfect and immediate teaching of the Great Vehicle is extremely difficult to believe in and accept.” So, when the Buddha wanted to teach the perfect and immediate teaching to everyone, He [first examined] sentient beings’ capabilities and noted their delusions and attachments. This is why Sakyamuni Buddha hid these teachings in His mind for a long time; He could not teach them directly. From what He observe of these sentient beings’ capabilities, it would still be “extremely difficult”. for them “to believe in and accept” this teaching. For them to completely believe, take it to heart and uphold the teachings through practice, it was unfortunately not yet time. Their capabilities were not yet mature. So, He could not reveal the teachings to them since their capabilities were lacking.
“The fact [is] that the nature of ordinary beings is pure and that they can attain Buddhahood.” Although sentient beings’ capabilities are far too deficient to accept the Dharma, all ordinary people [still] have the intrinsic nature of True Suchness. With the nature of True Suchness, they can attain Buddhahood. This is what the Buddha believes. He is confident that everyone intrinsically has the Buddha-nature. Although this is the case, their capabilities are still far from ready. Because of their attachment to and view of self, they still have severe afflictions and ignorance. Although they are able to attain Buddhahood, if they do not get rid of their ignorance and afflictions, how can they ever do so?
Therefore, this is “the most unbelievable among all these unbelievable things.” If we directly tell everyone that we all intrinsically have Buddha-nature, they will certainly be unable to comprehend it. If we all say we are determined to engage in spiritual practice, we need to put the teachings into practice and earnestly cultivate and uphold [the Dharma] until our minds are no longer affected by [external] conditions. As we encounter the various states in the world, being able to maintain an unwavering mind, remain steadfast and not be polluted by the afflictions and ignorance in the world is very difficult. This perfect, immediate and ultimate teaching is what [the Buddha] still kept concealed. He still could not pass it on [to others].
“Only the king would have this pearl at the top of his head. The wheel-turning king is an analogy for the Tathagata. The topknot is an analogy for the provisional teachings of the Two Vehicles. The pearl is an analogy for the true principle of the One Vehicle. The pearl in the topknot is just like the true principles hidden in provisional teachings.”
Recently, we have been helping everyone to [understand the symbolism of] this pearl. We can see how previously we kept discussing the wheel-turning sage king. When he saw small nations mobilizing their troops to invade the borders, he would send his soldiers to subdue them. They all [had great] accomplishments in battle, so he rewarded them each [accordingly]. There was only one thing he would not award the. Similarly the Buddha used the Dharma to patiently guide sentient beings and turn the wheels of their minds. Everyone’s mind is [covered] in ignorance, and as we connect with external states, our ignorance and afflictions keeps multiplying. The Buddha’s one great cause was [resolving] this great issue of sentient beings multiplying their ignorance. The Buddha came to the world to “open and reveal” the teachings, to help sentient beings awaken and return to their pure intrinsic nature. Alas, the clinging [tendencies] of sentient beings are very deeply [rooted]. This defilement is so severe and profound. For many lifetimes, the Buddha came to this world to teach the virtuous Dharma, form affinities and transform sentient beings. He did this lifetime after lifetime. [It is as if] sentient beings are adrift; they float up and then sink back down again. [Some may] form aspirations and make vows to practice virtuous deeds. But after a while, they can no longer endure the outside world [without] giving rise to [discursive thoughts]. Thus, their aspirations quickly fall apart. So, they rise and fall in their practice. Thus, lifetime after lifetime, the Buddha constantly gave them teachings, repeating [Himself] over and over. This is how sentient begins are. As the Buddha’s causes and conditions gradually matured, He manifested the attainment of Buddhahood and completed the Three Treasures. Once the Buddha, the Dharma and the Sangha were all present, He imparted His teachings to the Sangha. Although the Buddha knew that the Sangha’s capabilities were not uniform, He must find a true [teaching] to [help them] immediately awaken and sustain their goodness forever; for them to uphold such virtuous vows forever, were their surroundings idea their environment needed to be ideal. So, He took the time to transform their environment and used skillful means to teach them. Over the course of 40 years, the were gradually transformed; by listening to the sounds of the teachings, they gradually understood them. Over time, one by one, the causes and conditions arose for them to start approaching the Dharma.
After hearing it, they slowly progressed. They began to learn to connect this Dharma with [phenomena in] the outside world and comprehend its impermanence. Thus, they become Solitary Realizers. The Buddha put His whole heart into teaching sentient beings according to their capabilities. For 42 years, He used all kinds of methods. When it came to their capabilities, He guided them patiently. This is like a wheel-turning king ruling a country. If there are people who invade the borders, he will send troops to subdue the enemies. Sakyamuni Buddha was just like the wheel-turning sage king. He gave [His disciples] regular and patient guidance.
A nation’s military requires regular training by taking part in military exercises. In the same way, in our own [daily living], we must [maintain] a tranquil mindset, earnestly put in effort and adjust our thinking. Are we truly engaged in virtuous practices?
Are we engaging in skillful contemplation? Have we brought peace to our minds? Have we activated our wisdom?
On a regular basis, the Buddha continuously provides us with Dharma, so we need to continuously accept it and advance. With this diligence, [we must be like] the wheel-turning sage king, training our thinking and turning the wheel of our minds. Several days ago, didn’t we talk about this? [The wheel-turning king] rules over the world’s four major continents. Although the universe is huge, it still has its boundaries. But the capacity of our minds is unlimited. What [the Buddha] wanted to teach us is that the wheel of our mind encompasses the principles of all Dharma-realms in the universe. We should all understand this. This is the Buddha’s spiritual state of mind. We “take the Buddha’s heart as our heart”. What the Buddha understood, the state He awakened to and the principles He realized are what [He wanted] us to know too!
The Buddha taught us like this with the hope that our minds could converge with the Buddha’s state of mind. We have been calling upon everyone to “take the Buddha’s heart as our own”. Now, we must learn the Buddha’s state of mind. This means we must now learn to take “our teacher’s mission as our own”. We all share the same aspiration, to learn from the Buddha, to learn the Buddha’s state of mind and how to return to our intrinsic nature. This is the only path, [comprised of] subtle and wondrous principles. This is the profound, subtle and wondrous Dharma.
It is not worldly knowledge that enables us to believe this [Dharma]. So, we must continuously and diligently practice constantly training ourselves to be able to “take the Buddha’s heart as our own,” make His state of mind our own. However, we are currently very far from the Buddha’s state. So, we need to be diligent in our daily living. We must abide in the Dharma of right conduct; we must practice right conduct and right thinking. We need to reach this state of Samadhi. Our minds must be steady and focused there before we can activate our wisdom. Coming back from discussing such a lofty state, we must make great vows. Thus, everyone works together to help each other advance.
So, to take “our teacher’s mission as our own”. We must seek after the Buddha’s state of mind all we can do is pursue it with the same aspiration. It was like this during the Buddha’s time too. He inspired everyone’s minds and helped them activate their wisdom. It was not just a matter of knowledge. It was wisdom, not knowledge. He transformed their knowledge into wisdom. We hope that now is the time for all of us to transform our knowledge into wisdom so that we can share the same mission and pursue these subtle and wondrous true principles.
The Buddha spent more than 40 years to patiently guide sentient beings. 42 years later, the Buddha was already getting old. The Buddha understood causes and conditions. Though their capabilities were not yet uniformly [mature], He had to teach this Dharma for them in the end. “Only the king has this pearl at the top of his head. The wheel-turning king is an analogy for the Tathagata”. The wheel-turning king is a king who rules over the human world.
In the past, people kept their hair long. When people reached a certain status or age, they had to tie up their hair. This hair tied on top of the head is called a topknot. “The topknot is an analogy for the provisional teachings of the Two Vehicles”. It symbolizes the Tathagata’s teachings. the topknot is an analogy for His teachings. The Buddha wanted to teach sentient beings. Due to sentient beings’ capabilities, the Buddha had to implement skillful means Skillful means are “provisional teachings”. So, the Buddha used these provisional teachings to teach them according to their capabilities. The pearl is an analogy for the true principle of the One Vehicle. This true principles of the One Vehicle was concealed in the Buddha’s mind; He had yet to reveal it. Previously, we have discussed how the Buddha had not yet carried out His original intent. His original intent is what is symbolized here. “The pearl in the topknot is just like the true principles hidden in provisional teachings”. With the hair on his head, the wheel-turning king tied a topknot. “The pearl in the topknot is just like the true principles hidden in provisional teachings”. This is an analogy. In order to teach sentient beings, the Buddha had to use “provisional [teachings]”. He had to manifest the provisional to teach and guide sentient beings. Thus, He concealed the true principles within these provisional teachings. Because the Buddha could not quickly set aside the provisional and immediately begin to teach the True Dharma, He had to take His time to teach them according to their capabilities and patiently guide sentient beings. This is why [it says], “the true principle is hidden in provisional teachings”. To teach the One Vehicle Dharma, everyone’s capabilities must be uniform and the timing must be right. It also tells us that “the Tathagata at the Lotus Assembly opened the provisional to reveal the true”.
This means the Tathagata at the Lotus Assembly opened the provisional to reveal the true and bestowed predictions on Two Vehicle practitioners. By turning from the Small to the Great, they would be able to attain Buddhahood. This is like the wheel-turning king unfastening the pearl in his topknot and giving it to those with the greatest accomplishments, and thus this is used as a metaphor.
For 42 years, the Buddha had been giving provisional teachings. After those 42 years, the Tathagata, at the Lotus Dharma-assembly, began to open the provisional to reveal the true. The Buddha set aside the provisional, because it had concealed the true. Now, he set aside the provisional to reveal the true principles. For this [reason], the Buddha came to the world. First, He bestowed predictions of Buddhahood on them to help everyone strengthen their faith. Only with faith could they learn the Dharma-doors. So, He needed to establish faith in them first. As we mentioned previously, this is why the Buddha bestowed predications of Buddhahood over and over for His disciples. This gradually helped establish their faith.
Then, “He turned from the Small to the Great”. First, He helped them [establish] their own faith by helping them realize that what they practiced before was the Small Vehicle Dharma. He helped everyone reflect on themselves a bit so they could understand how they were attached to their [view of] self in the past by only seeking to benefit themselves; they only sought liberation for themselves. All along, they needed to dedicate themselves to going among people to accrue benefits for others and train themselves. If they had not mastered the [skills] yet, they could not go among people. So, we also need to practice these skills and understand how to prevent ignorance by guarding against wrongs and stopping evils. We must guard against wrongs and stop evils. When we can firmly uphold the “precepts”, then we can go among people. Our minds must be firmly in [a state of] Samadhi to not be influenced by other people. We must have abundant wisdom to teach the Dharma according to capabilities. This is what we need to train ourselves to do. Now everyone knew that they needed to turn from the Small to the Great. This was when the Buddha started to reveal the most subtle and wondrous Dharma. “By turning from the Small to the Great, they would be able to attain Buddhahood”. We know for ourselves that we can not only transcend cyclic existence, we can also attain Buddhahood as long as we actualize the Six Paramitas in all our actions. If we can do this, we will naturally reach the state of Buddhahood.
In summary, we must go where sentient beings are suffering and dedicate ourselves, go there to train ourselves [to endure] this world filled with afflictions and suffering. We must get involved and train ourselves. “Bodhisattvas arise because of suffering sentient beings”. So, “This is like the wheel-turning king unfastening the pearl in his topknot”. The wheel-turning king is an analogy for the Buddha. Now, [in this sutra passage], he is rewarding [his soldiers’] accomplishments. In his topknot, there is a pearl that he has not given to anyone. This lone bright pearl is for those who truly have the qualities worthy of [earning] this pearl. So, the king waits for this opportunity; only when someone is ready to take over his rule will he give this pearl to that person. So, he “gives it to those with the greatest accomplishments, and thus this is used as a metaphor”. That pearl must be given to those with the greatest accomplishments. [Thus], our spiritual practice is to truly comprehend the Buddha’s teachings so that our state of mind can converge with the Buddha’s spiritual state and become one with the universe. This is the same process for all Bodhisattvas, for Dharmakaya Bodhisattvas. With the state [of mind], they can naturally reach the state of Buddhahood and become one with the universe. This requires diligent [spiritual practice] and mindfulness. If we can deeply comprehend these states, we will have a clearer understanding of the principles that follow. Step by step, we will grow closer [to the Dharma] as the Tathagata begins to apply the Dharma to affirm it for us. We need to be earnestly mindful.
The previous sutra passage states, “The Tathagata’s generals of sages and noble beings fight with them. When [the generals] have accomplishments, He is also delighted. He teaches all sutras to the fourfold assembly, making them joyful at heart.
In the previous passage, the Tathagata was among nobles and sages. These Small, Middle and Great Vehicle disciples were taught according to their capabilities and diligence. How much of their afflictions and ignorance had they eliminated? As they went among the people, were they harmonious in their interactions, were the affinities they formed positive or negative and so on? The Buddha observed their capabilities [to see if] they had [sufficient] internal cultivation and external practice and if they were replete in virtues. For those replete in blessings, virtues and karmic affinities, the Buddha praised them each individually. When people attained certain accomplishments, the Buddha would acknowledge them and reward them according to their accomplishments. Then he continued teaching them, analyzing [their conduct] so they would know, “This action you took is correct, but you must analyze this more. Helping people is [virtuous], but here are other considerations to make.”
This is like what we have been discussing regarding the refugee crisis This applies to the many disasters in this world. As Living Bodhisattvas, we must grow stronger. But when volunteers go out to help others, we need to mindfully ensure their safety. Only when we are safe can we help others.
This is what we must be mindful of at all times “You are doing the right thing, but you must take this into consideration.” This is how we stay safe as we figure out how to help other people. When we help relieve those who are suffering, and the people helping are safe, everyone is filled with Dharma-joy. This is the same principle. As for causes and conditions, “Positive and negative karmic causes will bring retributions in a cycle”. This is talking about matters and appearances. Matters and appearances are very simple. If we want to do something, we can do it. Depending on the cause we create and what we experience throughout the process, it will lead to a certain outcome in the end. This is easier to comprehend. In rewarding the accomplishments of these noble beings and sages, He wanted to know the state of their minds and how many teachings they had accepted. This is what the Buddha continuously [sought to] understand.
“When [the generals] have accomplishments, He is also delighted” He saw that these people had put in effort to eliminate their ignorance and afflictions, gradually resolving their doubts and delusions. Their doubts were resolved, and their minds and the Buddha’s mind were joyful. So, “He teaches all sutras to the fourfold assembly, making them joyful at heart.” The Buddha was joyful and quickly taught more to help them understand His methods. “This is what you are doing right, and these are your weaknesses. Please take time to correct this and supplement it with the following teachings”. In this way, the Buddha taught more sutras, bringing joy to everyone’s hearts. “He bestows Samadhi [and] liberation.” The Buddha [taught them to cultivate] Samadhi, right thinking and right mindfulness, and how to follow the path by maintaining this teaching of right mindfulness.
He bestows Samadhi, liberation, the flawless spiritual roots and powers and the wealth of all teachings. He also bestows the city of Nirvana and tells them they have attained extinction. He guides their minds, making them all joyful. Yet He does not teach them this Lotus Sutra.
Without experience, we cannot grow in wisdom; the more we all [experience], the more we grow in wisdom. It is the same principle. “He bestows Samadhi, liberation [and] the flawless spiritual roots and powers.” We need to continuously expand our understanding. It is also the same for the Buddha-Dharma. To be free of Leaks, we need precepts, Samadhi and wisdom, faith, vows and actions and “actualizing the Six Paramitas in all actions”. We must take this journey step by step. The progress we make is [determined by] what we attain. This is called Dharma-wealth. “He also bestows the city of Nirvana”. As we follow this secure and stable road, He helps us attain peace in body and mind. This is the city of Nirvana. Tranquility and clarity is [referred to as] the city of Nirvana. “He tells them they have attained extinction and guides their minds.” If we can do this, our minds will be pure and empty. This will be our greatest joy, to be free afflictions and most peaceful, tranquil and joyful. “Yet He does not teach them this Lotus Sutra.”
In the past, it was like this. Step by step, He helped them follow His methods but He had not yet taught the most profound and wondrous Dharma. 42 years before, everyone peacefully and tranquilly followed this path of spiritual practice. By eliminating their afflictions and ignorance, they gradually entered the path leading to their awakened nature.
The following sutra passage continues, saying, “Manjusri, this is like how the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart”. He takes this unbelievable pearl, which he has long concealed in his topknot and has to anyone, and now gives it to them.
It had begun; this “unbelievable pearl” represents the profound, inconceivable [Dharma]. First we need to understand this more. This pearl is precious and not easily obtained. This is an analogy for [this Dharma’s] extremely profound and wondrous meaning. [The Lotus Sutra] is extremely profound, inconceivable, unbelievable and hard to understand.
The unbelievable pearl is a metaphor for the Wondrous Lotus Sutra that is extremely profound, inconceivable, unbelievable and hard to understand. The pearl in the topknot has long been concealed, and now [the king] gives it to them. This is a metaphor for the long-concealed and deeply-hidden. Lotus Sutra It had never been taught before, and now He widely expounded it.
The Lotus Sutra is like this pearl “The pearls in the topknot has long been concealed, and now [the king] gives it to them.” This has been well hidden for a long time; nobody knows about it. Here it says it “has been long concealed”. For a very long time, nobody has known about it. This is a metaphor for “the long-concealed and deeply-hidden Lotus Sutra”. After more than 40 years, He still had not expressed it. So, this was a very long time. “It had never been taught before, and now He widely expounded it.” At that moment, [the Buddha] was about to widely teach this sutra to everyone. Therefore, “Manjusri, the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart”. Seeing this, the Buddha was also very joyful. This is like the wheel-turning king; when his soldiers go to battle and are victorious, the king is also very joyful. It is the same idea.
Therefore, the wheel-turning king is a metaphor for the Tathagata. “The soldiers with great accomplishments have the same great joy as the king”. This [also applies] to the king of our minds; the king of our minds [will also be] very joyful. Just as the king and the Buddha [both] felt joy, we [will also feel joyful] once we eliminate our afflictions and ignorance; this is the joy of being peaceful and at ease. [Since this joy] arises from our minds, we can refer to it as “the king of our minds”. We have a spiritual realm [in our minds] our spiritual land. The Three Realms are all in our minds as well.
Manjusri, this is like how the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart: The wheel-turning king is a metaphor for the Tathagata. The soldiers with great accomplishments have the same great joy as the king. The soldiers having great accomplishments is like the army of sages and noble beings having subdued all maras, eliminated the Three Poisons and transcended the Three Realms.
“The soldiers having great accomplishments [are] like the army of sages and noble beings. The sages and noble beings” are the Hearers, Solitary Realizers and those with newly-formed Bodhisattva-aspirations. They are all called “sages and noble beings”. They have subdued all maras. Little by little, we have subdued the maras of afflictions. We have “eliminated the Three Poisons and transcended the Three Realms”. Our afflictions and ignorance are inseparable from greed, anger and delusion, because greed, anger and delusion are accompanied by arrogance and doubts. Once we eliminate greed, anger and delusion, our arrogance and doubts will also be subdued. They will cease to exist. “As in the analogy of the wheel-turning king, those with great accomplishments….”
As in the analogy of the wheel-turning king, those with great accomplishments have diligently and earnestly practiced and upheld all virtuous teachings. They have never given rise to indolence, and they have perfected their wholesome karma. Sending soldiers and generals to suppress is a strategy for dealing with unrest.
This is the analogy of the wheel-turning king. Those who had great accomplishments led soldiers to subdue their enemies. They “practice and uphold all virtuous teachings”. This means they constantly [abide] in the virtuous Dharma, “practicing and upholding all virtuous teachings. “They never give rise to indolence.” When it comes to training, these generals and soldiers continuously train themselves; they are very diligent. “They have perfected their wholesome karma”. This means they had [eliminated] everything that was not in accordance with the Dharma. We [must also] eliminate all unwholesome things [until] they are no more.
Thus, we guard against wrongs and stop evils. Then, these wrongs, anything unwholesome, can no longer enter our minds. [When] this is the case, “we [will have] perfected our wholesome karma”. This means we understand [how to] practice the Six Paramitas. “Sending soldiers and generals to suppress is a strategy for dealing with unrest.” We need to be like these soldiers. Even before afflictions arise, we need to constantly make our rounds to monitor and inspect [our minds] so they will not start to create chaos. By engaging in spiritual practice, we can clearly understand these matters, apply them in our daily living and pay great attention to them. If we encounter something we do not [understand], a single thought might quickly overwhelm us. If we do not safeguard [our minds], we cannot guard against wrongdoing. Without this defense, when [these thoughts] invade us, we will have to fight a great battle. So, we must regularly send soldiers there to patrol and guard that place. This is “a strategy for dealing with unrest”. We have methods for keeping unrest from arising. The principle is the same. “This is an analogy for the accomplishment of eradicating delusions and eliminating ignorance.”
This is an analogy for the accomplishment of eradicating delusions and eliminating ignorance and being decisive on matters and principles. Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions. This is known as wisdom. With this wisdom, they have the capability to advance into practicing the Great Vehicle Dharma. Thus, it says he had great joy in his heart.
We have many delusions, things we have not fully purified or that we [lack] clear understanding of. When we cannot determine right from wrong, we remain very confused. This is [due to] our habitual tendencies. Therefore, we need to be very mindful to reach understanding layer by layer. Through these efforts, we [can] eliminate our afflictions and ignorance. This requires great effort. With effort we attain understanding. So, we can be “decisive on matters and principles”. We know which things we can do and which things we cannot do. We can be decisive and clear. We work hard to do what we should, and we do not risk doing something we should not. That requires us to put effort into discerning and analyzing them clearly. So, this is what we should always be doing. “Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions.” Here, “wisdom” refers to “impartial wisdom”. Before, [we discussed] “discerning wisdom,” which we use to determine what can and cannot do. With “impartial wisdom,” we need realize that while there are both evil and virtuous people, how do we forgive evil people? How do we accommodate them? How can we help them in transforming their thinking and mindset? How can we gradually help them dispel and resolve the delusions of their habitual tendencies, their ignorant actions and the afflictions in their minds?
For this, we must exercise our “impartial wisdom”. We need to mindfully help them abide peacefully in the Dharma. This is how Bodhisattvas do things. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” After using so many methods to relieve suffering, how can they help them peacefully abide in the Dharma, purify [their minds] and return to their intrinsic nature?
Look at the inmates [we work with] in prison. After purifying their minds, their perspectives and thinking become virtuous. Then, they can move in the right direction with good thoughts and a fresh start. Likewise, the nature of True Suchness is the same [for everyone]. “Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions.” Our minds need to have this capacity. “This is known as wisdom.” Once we have discerning wisdom, we must also “peacefully abide in the Dharma”; only then can we be in harmony with it. “With this wisdom, they have the capability to advance into practicing the Great Vehicle Dharma. Thus, it says he had great joy in his heart. He took this unbelievable pearl, which he had long concealed in his topknot and had never casually given away to anyone.” According to the metaphor, this pearl must finally be given away. After finding [the right] person, he has to give this pearl away.
He takes this unbelievable pearl, which he has long concealed in his topknot and has never casually given away to anyone: These are the supreme and unbelievable teachings. The 84,000 Dharma-doors are referred to as hair. This wondrous Dharma is the most superior of all teachings. It is like the pearl in the topknot; for more than 40 years, it was concealed and never spoken of. This is “has long concealed.” As their capabilities were not yet mature, He did not immediately and quickly teach it.
“These are supreme and unbelievable teachings.” The pearl on top of the head is like the unbelievable teachings. The hair [represents] the “84,000 Dharma-doors.” [which correspond to] sentient beings’ 84,000 types of afflictions. No matter how many afflictions or ignorance, there will be as many teachings [to dispel them]. They are “referred to as hair.” As for the pearl on top of his head, “this wondrous Dharma is the most superior of all teachings. It is like the pearl in the topknot.” It is like the pearl from this metaphor. “For more than 40 years, it was concealed and never spoken of.” It was concealed for more than 40 years and never spoken of. “This is ‘has long concealed.’” It has been concealed for a very long time. “Their capabilities were not yet mature”; [they lacked] mature capabilities, the right timing and so on, so, “He did not immediately and quickly teach it.” Because of this, the Buddha did not immediately expound it.
Now unfastening his topknot means opening up the provisional; giving them the pearl means revealing the true. This refers to opening and revealing the Lotus [Sutra]. He had long been silent on its essence and had concealed it and never talked about it. Thus, it says it was “never casually given away to anyone.
Now unfastening his topknot means opening up the provisional.” Now, the wheel-turning king wanted to take that pearl out [of his topknot]. This is like how the Buddha began to reveal “the true." He opened the provisional to reveal the true. This is a metaphor for how the Buddha would soon open and reveal the Lotus Sutra. “He had long been silent on its essence and had concealed it and never talked about it.” He had long concealed it in His mind and had never spoken about it. “It was never casually given away to anyone.” Although He had not taught it, doing so was the Buddha’s original intent.
The Buddha came to the world for this cause, to “open and reveal” for us to “realize and enter.” However, for a very long time, He concealed this [Dharma] in His mind. He did not forget to give it to people, but He could not easily expound it either. So, He would always remember to carefully choose the right people [to teach]. This sutra is truly wondrous.
“And now [he] gives it to them.” Now, at Vulture Peak, “their capabilities had matured.” Therefore, “This was the right time. On observing this, He gave it to them.”
Now, in the Vulture Peak Assembly, He could not wait any longer. Their capabilities were mostly mature, so this was the time to expound it. “On observing this, He gave it to them.” After observing this, the Buddha decided to expound it.
“The Tathagata is also like this.” The following sutra passage says, “He is the great Dharma-king in the Three Realms who uses the Dharma to teach and transform all sentient beings.”
The Tathagata is like this. This “describes their 'great accomplishments’. When the Tathagata taught the Dharma, He taught according to capabilities. This is also like the wheel-turning king rewarding the accomplishments.” Those with the capabilities to accept the Dharma would follow this path that He guided them to walk. If their legs were strong enough, [He] would guide them to follow this path. “This is also like the wheel-turning king. He is the great Dharma-king in the Three Realms who uses the Dharma to teach and transform all sentient beings.” The Buddha is the great Dharma-king of the Three Realms. He uses this Dharma to teach and transform all sentient beings. [Among all] Great Vehicle teachings, [this sutra] is king; this sutra is called the king of all sutras. [He] “uses the flawless Dharma to teach and transform all.” These are the causes and conditions by which the Buddha came to the world to expound this sutra. The Buddha waited for more than 40 years. Now, He could not wait anymore. No matter what their capabilities were like, ultimately, He had to expound this Dharma. All wondrous teachings are encompassed in this sutra. Its meaning is very profound. We must constantly use right thinking and practice according to Right Dharma. We must be earnestly mindful and [cultivate] Samadhi and wisdom to carefully contemplate the meanings inside this Dharma. We need to transform our knowledge into wisdom before we can accept this Dharma. Only then can we always take the Dharma to heart. As Buddhist practitioners, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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