Chapter 66 Nine Metaphors

Buddha appeared in the world from a great cause, which is to teach all living beings to become Buddhas. The Buddha's convenient tailoring method has made Fahua live in the world for a long time.

Duobaofo once made a wish that whenever someone said Hokkekyo, he would listen to Buddhism. In this way, he let Fahua live on earth for a long time.

The Buddha said in a poem: "Buddhists, whoever can protect the law must make a big wish to make the law last." Therefore, all sentient beings who want to protect the country should make a big wish like the buddhas above, so that the dharma can last forever.

However, it is very difficult to make a good speech on Hokkekyo. The Buddha described this difficulty from two angles and nine metaphors.

Read on and talk about Hokke Kyo-look at the 11th Pagoda.

Good men have their own ideas, which is very difficult. You might as well make a big wish.

Those who protect Hokkekyo should think carefully. Because it is very difficult to say this sutra, only those who are willing can do it.

What does it mean to make a big wish? Let's take a look at what the lecture is really difficult, and then we will know how to make a big wish.

Other classics, such as Hengsha, are not difficult enough. If you pick up Sumeru and throw it at others, there are countless Buddhist lands, which is not difficult. If you pry the world with your toes and throw it to other countries, it is not difficult. If you stand at the top and speak for the public, your experience is unlimited and not difficult. If the Buddha dies, it is difficult to say this sutra in the evil world.

"In addition to Fahua, there are as many classics as Ganges sand. It is not necessarily difficult to just say these classics. If you grasp Mount Sumi with your hands and throw it out of countless Buddhist lands, it may not be difficult. If you kick the world with your toes and throw it on the land of other countries, it may not be difficult. If you stand on the top of the world, it may not be difficult to speak for the public except Hokkekyo. In the world of five evils after the extinction of Buddha, it will be difficult to say this classic. "

In this passage, the Buddha talked about the difficulties in carrying forward this sutra from four aspects.

First of all, from the perspective of dharma body, although there are a lot of other classics besides Fahua, none of them involve the dharma body of Buddha, so no matter how many, they are not as big as Goblet of Fire. Therefore, it is not necessarily difficult to tell all sentient beings the truth other than dharma body, but it is very difficult to tell all sentient beings the dharma body.

It is difficult for all beings to understand that "ten buddhas and three buddhas are the same dharma body". If you tell him that you and I are the same, he will think it is a joke.

It is also difficult for all living beings to understand that all dharma is a manifestation of self-nature. If you tell him that all the laws in the world, such as mountains and rivers, are realized in one thought, he will think you are talking nonsense.

So it is very difficult to say this sutra to all beings. However, with the development of scientific frontiers such as holographic theory and quantum mechanics, it seems that it is not so difficult to accept this legal significance.

It should be noted that the Shurangama Sutra is also Hokkekyo, because its other name is "Dalagni Curse of the Great Lotus King and the Ten Buddha Mothers". This shows that they belong to the same legal system.

Secondly, from the reporting point of view, it is not as empty as coming to Tibet, and the karma troubles of all beings are like the tall Sumi Mountain. It is not necessarily difficult to teach them to throw these troubles outside the boundless territory of other countries. Meditation in the world can temporarily overcome these troubles, and practicing the second method can also get rid of them.

However, it is very difficult to explain clearly to all sentient beings the origin of all laws.

On the one hand, all beings have a narrow vision and can only see this life. It's hard for them to believe in karma. All laws have karma. He will ask you: "Since what goes around comes around is what goes around comes around, why is that person so bad but lives so rich?"

On the other hand, it is more difficult for all beings to meet each other persistently in order to understand the essence of all laws. He will ask you, "Since your nature is empty, what are you doing eating and dressing?"

Third, from the physical point of view, if the sky comes to hide and turns its roots into dust, the world will be realized. Therefore, it is not necessarily difficult to gain the magical power to touch the world and throw the land of other countries far away. It can be done by cultivating consciousness.

However, it is very difficult to tell all sentient beings that this air path is positive. You told him not to climb separately, which is hard for him to understand. He would say, "There is no difference. How do I know this is a flower? How do I know you are you? "

Fourth, it is not difficult to stand on the top of the three realms and tell all other classics except the golden eye for all sentient beings. Because in the three realms, these classics are either biased or empty, and how many traces are found. It's not difficult to explain, which accords with the delusion of the Three Realms.

However, law, newspaper and culture are all Tathagata. The meaning of law and China refers to the principle of the moon, and language and thinking can't reach it. It is impossible to preach dharma by words and understanding, and it must rely on the consciousness of all beings themselves. How can such a law face the public?

This is from the understanding of the law, which shows that "it is difficult." It is very difficult for all beings to understand the Franco-Chinese meaning of Dharma-body, self-nature, incarnation of Tao and trinity, because it is unspeakable and incredible.

Then, the Buddha showed five difficulties in conformity and taking root.

If someone holds his hand in vain and walks, it is not difficult. After my death, if I stick to my book, if I let people write, it will be difficult.

"If someone holds a void and travels in the void, it is not difficult. After my death, it will be very difficult if I have my own writing recipient or writer. "

This example is a metaphor for robbing turbidity, where all beings live in five aggregates and meet each other, and the belief in Dharma and China is not sufficient.

"Empty-handed parade" can have several meanings.

First, ordinary people in Wuyun simply don't believe that there is such magical power in the world. Therefore, he will never believe the legal meaning of "all laws are illusory" in Beijing newspaper.

The second is heresy. People who repair the empty space feel that they will "enter empty-handed" after finishing the repair. Therefore, they will not believe Fahua.

Third, all beings turn a blind eye. Living beings sometimes dream unconsciously, and when they wake up, they will find that dreams are like "marching with their hands in vain." However, the idea flashed by, and they won't go any further.

When all sentient beings lack confidence in Fahua, they simply don't believe that all the legal meanings of Fahua are illusory and illusory. It is difficult for him to write Hokkekyo himself or teach others.

If you put the earth on your toenails and ascend to Brahma, it is not difficult. After the demise of Buddhism, it is difficult to read this sutra in the evil world for the time being.

"If you put the earth on your toenails and ascend to Brahma, it is not difficult. After the death of the Buddha, it is very difficult to temporarily recite this sutra in the five turbid evil circles. "

This example is a metaphor to see the evil deeds of all beings in turbidity, like thick soil. They were confused in the meeting, and Fahua's diligence was not sufficient.

For all sentient beings, it is not difficult to persuade them to study Sanskrit intensively, to temporarily subdue evil with purity and to carry forward Brahma with karma.

However, if all living beings accept that Fahua can't meet each other, it will be very difficult for us to improve our ability to meet each other. Persuade such people to accept Dharma China, even if they can't recite this book for a while, not to mention the diligence of meeting each other as taught.

If you burn it, it is not difficult to carry hay in the middle without burning it. After I die, it will be difficult if I take this sutra and say it for one person.

"If the hijacking fire comes, it is not difficult for the person in charge of flammable hay to enter the hijacking fire without being burned. It will be difficult for me to accept this scripture and speak for a person after I die. "

This example is a metaphor for chaos, all beings want to burn like "robbing hay", and Fahua's thoughts are not sufficient.

It is not difficult for all beings to get rid of their troubles. Teach them to recite the names of Buddhas and Bodhisattvas such as Guanyin, so that their troubles can be temporarily extinguished and their feelings can be cooled down.

But it is very difficult to make all living beings accept Hokkekyo, even if he speaks this sutra alone. If you can't meet each other, you can't climb separately. How can we get support? If you can't meet each other, it seems good to ask. How can you make a speech?

Holding 80,000, 4,000 dharma circles and the Twelve Classics, and speaking to others, you will get six magical powers. Although you can do this, it is not difficult. After I died, I couldn't hear this sutra, and it was difficult to ask its meaning.

"If you hold eighty-four thousand Buddhist scriptures and lecture for others, those listeners will have six magical powers. Even if you can do this, it's not difficult. It is difficult for me to hear Buddhist scriptures after my death and ask their legal significance. "

This example is a metaphor. Among all sentient beings, even if someone ascends the mountain separately with superb skills, and even makes the listener gain six magical powers, his dharma roots are still not necessarily sufficient.

Fahua meditation is the great determination of self-nature, and the six magical powers of this determination are the virtue of self-nature. This is essentially different from studying scriptures and storing them separately, so as to cultivate magical powers.

From the perspective of spiritual practice, we can say that Arahant Shikoku is a scholar who has access to 84,000 Buddhist scriptures and 12 scriptures. They teach sentient beings, and they can also make them acquire six kinds of magical powers. However, arhat meditates in an empty space, not self-nature. Therefore, it is difficult to create things out of thin air, and the role of its six magical powers is limited.

From a global perspective, the study of modern technology has been very detailed. For example, there are planes and cars now, which is an external connection compared with ancient times. The external "magic" brought by the development of science and technology is both liberation and bondage, and the "double-edged sword" in the development of science and technology refers to this meaning.

It is difficult for them to study the Beijing Classic, which is not bound by all laws, in order to "obtain" it, so that they can change their ideas and explore its legal significance. All beings don't want to "get nothing".

If people say, they will make millions, and all beings will get arhats. Although beneficial, it is not difficult. After I die, if I can hold it out, then the classics will be difficult.

"If someone said, can make trillions of countless constant sand sentient beings are arhat, with six magical powers, although has this benefit, but not necessarily difficult. After my death, it will be very difficult if I can pursue someone who receives this classic. "

This example is a metaphor in the turbid life. Some people say that even if all living beings in Hengsha can obtain the Arhat's Road, the wisdom root of Buddhism may still be insufficient.

Enlighten the public with Hinayana, so that all beings can realize the Arhat Road, which can eliminate the segmented cycle of life and death. However, living in an empty arhat, it is difficult to hold Hokkekyo if there is only Hinayana wisdom and Fahua Mahayana wisdom is not enough.

The above analysis shows that it is difficult for all beings to see the Dharma under the five turbidity of robbery, seeing turbidity, trouble turbidity, all beings turbidity and life turbidity.

I am a Buddhist and Taoist, and I have talked about classics extensively from the beginning to the present, and this one is the first one. If you can hold it, hold the Buddha.

"For the supremacy of Buddhism and Taoism, on the boundless land, from the beginning to the present, Ceng Guang said all kinds of classics, among which" Goblet of Fire "is the first classic. If you can hold this classic, you are holding Buddha. "

Buddha's body is a trinity of dharma body, self-declaration and incarnation. We can understand the first of Fahua from these four aspects.

First, from the perspective of dharma body, this sutra has the highest status. All laws are self-expression, and all the classic legal meanings are contained in the law and China's judicature.

Second, from the newspaper, this classic is the basis for reading all other classics. Only after understanding this classic can we really understand other classics. For example, we can understand what hell is in the Tibetan scriptures and what bliss is in the infinite life sutra.

Third, from a chemical point of view, if we look at all other laws from a French perspective, all laws will be transformed into Hokkekyo. Law and law are harmonious, and no law is not law. Trees and flowers are mountains and rivers, and they are my body and mind. This is the real equality between law and law, and everything is equal first.

Fourth, from the perspective of the trinity, the dharma body has the embodiment of reporting itself, and all laws are trinity, which is the expression of self-nature. Therefore, all laws come first.

All good people, who can recite this sutra after my death, now say a wish before the Buddha.

"Hello, after my extinction, who can read this sutra? Now say the oath in front of the Buddha face to face. "

Buddha said this sentence in his previous speech, and this is a repetition, which shows that this speech is very important!

"Now say the oath before the Buddha" is to convert to the three treasures of Buddha, Dharma and monk and support the whole body of the Trinity Buddha. This principle has been explained in the last article and will not be repeated here.

This sutra is difficult to hold. If it is held temporarily, I am glad, all buddhas are happy, and all buddhas are happy. Yes, it's courage, yes, it's diligence, it's example. People who practice are sick and have no Buddhism. Being able to recite this sutra in the afterlife is a true Buddha and living in a good place.

"It's hard to hold. If it can be held temporarily, I will be very happy and the buddhas will be very happy. Such a person is the one admired by all Buddhas. This is courage, this is diligence, and this is called keeping precepts. Buddhist practitioners who can get rid of their troubles and cultivate their body and mind through this sutra will soon get supreme Buddhism. In the afterlife, you can continue to read this classic, which is the real Buddha, and you have already lived in a good place. "

Chun Shandi: "Chun" means simplicity, which is homophonic with "Chun", and it is the simplest to meet each other without mixing. There is no difference between the two, and the opposite is the best.

People who have touched Fahua in this life and forgotten it in the next life are predestined friends with Fahua. The seeds of Fahua in his heart have not yet taken root, so he is not a real Buddha.

Only those who have the roots of Fahua in their hearts will continue the vitality of Fahua in their subsequent lives and let them never forget it. They live in a pure land that will not shrink back.

Only after the Buddha dies can he understand its meaning. It is the eye of the world. In the fear of the world, it can be said that all heaven and man should be supported for an instant.

"After the extinction of the Buddha, those who can understand the meaning of China are the eyes of all living beings in the world. In a world of terror and evil, those who can say "Hokkekyo" for all sentient beings should be supported by all sentient beings in heaven. "

Here, "everyone should support" means offering their hearts to Fahua, which is closer to the first meaning, so as to cultivate their wisdom in Fahua's chest. Those who can do this are all people who really support the "Hokkekyo" speech. If you can become a Buddha, it is the greatest support for the speaker.

But the word "support" has deviated from its original meaning in the secular world and seems to be synonymous with money. A few days ago, a reader left a message expressing his dissatisfaction with the rumor that "amateurs are not supported". Because only when it comes to money will someone care so much.

According to the law of the world, giving is rewarding, and "not supporting laymen" is nonsense, but it is understandable to support laymen with a certain amount of money to maintain their lives. However, financial assistance must be voluntary, and you can't bite the hand that feeds you. If a layman gives a lecture, he must ask the audience for some property, which is no different from selling Tathagata.

Talking about Hokkekyo while reading 66