Teacher classes | The King's Book 21

Today we will begin with the sensitive story of the Book.

Once upon a time in Tang Dynasty, there was a man called Yuyu. He did not believe in Buddhism, and one time his friend became ill, he went to visit. When he went there, he saw a book of the Book on his friend's desk, and he was probably upset that he had torn it apart before it became impassable, and he was unable to speak and became dumb after that. His life was very painful, and everything in his heart was clear, but nothing could be said. This life, after five or six years, is very lonely and painful.

He later realized that it could have been the fault of the time to destroy the Book. It was more regrettable then. On one occasion, when he was at home, he heard the voice of his neighbour reading the Book, and after hearing it, he had a great deal of regret on one hand because he had destroyed it before, and on the other hand, he had great confidence in it. Since then, he has listened to his neighbour every day to read the Book of the Bronze, and has confessed in silence to the mistake of destroying it.

One day he went to a monastery, where he saw an old monk, who was kind enough to ask him what he was doing here. Because he couldn't talk, he put his finger in his throat, which means I can't talk and let him hold.

The old monk took a knife and cut it under his tongue. After a cut, he can speak. He was particularly happy and then he left.

He then came to the monastery to thank the old monk, but the monks in the monastery said that there was no such monk. Then he came to the house of Rohan, and saw those who were true to the Buddha and the old monks who treated him. He was particularly pleased that a painter had been asked to draw a picture of the Buddha for his family to read the Book every day.

And finally, as he approaches the silence, he says to the people around him, "Don't destroy the Book, but respect it, and it'll be incredible." When he talks about it, he is calm and quiet.

I've been to a Handee monastery, and there's a picture of the 10 great disciples. And when I saw those who were true believers with their scepter, an image of a pictorial. And if you have images of Buddha, and they can be provided for at home, you will be given a great deal.

It's a public case and there's a public case.

At the time of Liang Wu Emperor, there was a Tibetan wizard. He lives next to a monastery with a famous looker. One time, when he went to see him, the man who looked at him said, "You were a very wise man, a very blessed man." But, because your killing is heavy in your past life, your life is not long now, and you'll leave the world when you're 30. "The wizard was 29, and he was particularly anxious, very scared. Then he put everything down and read the Book all day long.

Then one time, a voice in the air told him, "You should have left the world when you were 30, but your life has now been extended to more than 60 years because of the virtues of the Book."

Then he was particularly happy, and then went to the lookout.

In my view, there are many people who can see, and it may not be reasonable to say that what they say is false; it is wrong to say that they are all right. Many of you may have seen it before, and they say how old you were, as if you were in distress, or how old you were going to be home, and many things are particularly true. So we're all superstitious or we're all superstitious, and I think it's a sideline. Some things are indeed undeniable, but others rely on this way of lying. That is why everything should be seen with its own wisdom.

As we said earlier when we spoke of the "King Kong Book " , there were also people in India who saw it very well. So today, he went to see the man who looked at him, who was surprised. He said, "I'm basically over 90 percent right. I said you'd leave the world when you were 30, but now your life has suddenly changed. "It's probably the reason I recited the Book."

And they all said, "The power of the Book is incredible. "The looker also converted to the Buddha.

It is alleged that the Tibetan magician left after he had lived in his 60s. So read more of the Book, if you wish to live for a long time.

As we said yesterday, the language of our presence is very true. In fact, this is the only true language in the whole world. We usually think he's honest and he's not lying. After all, however, this person is a language barrier and has not suffered from the loss of language. So, to achieve a certain purpose, he may also speak a number of false words and a few words that are not very helpful.

But Buddha is completely different, and Buddha has removed the language barrier. Those words were very precise and very satisfactory. It's just that each human being has different roots, and certainly different ways of saying it. However, it is not necessarily wrong to say it differently. For example, one person prepares different teaching materials for the basics of primary, secondary and university students, and in fact each one has an interest in each class of students.

Similarly, Buddha must speak differently during the first and second and third transitions. The truth of Buddha's words is of great benefit to all.

deceiving the creatures. So yesterday, the main words were the real ones.

It goes on today.

"There is nothing to be gained by virtue of this law. And Buddha said to Zhu Buddha, "The law of what is earned is neither real nor false."

Without real observation, we may find this somewhat contradictory. If it wasn't, it would have been false. It's not a lie. It's supposed to be real. But it's not really the same.

Neither is the nature of all the laws, nor is it false when it is truly seen with wisdom. But it's safe to say.

"The way we get it" can be explained in every way. On the one hand, when you leave your body many times when you're in the field, you've gone through a lot of hard work, and finally you've got the real manna, that's how it works. Such a magic method is the essence of the law and the truth of all laws. Such a face is not really something.

If there is something real, then it should be available to us when we see it with the wisdom of victory. But it is not possible to get a real thing when you look at it with victory and wisdom. It is true, as in the case of these laws, that there is no substance, and nothing can be found. If it isn't true, does it not exist? Not like that.

Indeed, in the face of the chaos of all, all the law is real. For example, the law is real in the vernacular language, and so on. So, either way, there is a real nature.

These laws are true in the case of a mythical phenomenon. And what you have taken is before the law, and the cause and the effect are not false; but there is nothing substantial about it, either in Buddha's wisdom or in our wisdom.

So Buddha says, "The law is true," and there's a deep reason. From the famous point of view, all jus cogens exists. But from the point of view of victory, nothing is material.

《四百论》当中也是说：“以世间少有，于胜义都无。”还有《入中论》当中也是说：“若谓安住世间理，世间五蕴皆是有，若许现起真实智，行者五蕴皆非有。”意思也是说，从世间的角度来说，全部是因果不虚而存在的，五蕴这些也都是存在的，一切都是不虚的；但是从出世间的角度来说，一切都是无实的，实有存在也是没有的。

“须菩提，若菩萨心住于法而行布施，如人入暗，则无所见。若菩萨心不住法而行布施，如人有目，日光明照，见种种色。”

如果菩萨的心执著相状来作布施，就是一边有执著一边作布施。这个人就像在黑暗里面走路一样，看不到任何一个法了。就像二十九号或者三十号的晚上，在外面看不到任何法。因为当时没有月光，也没有日光，在黑暗当中寻找什么东西，也始终是得不到的。

所以从最究竟的角度说，在布施的过程当中，不应该有执著的。如果有执著，这个布施是不究竟的。

如果菩萨的心不住任何法相而作布施，这样的话，就像有眼睛的人在白天看东西一样，看得一清二楚，显得非常明亮。意思就是说，真正有智慧的菩萨，以施者、受者都不缘的三轮体空方式来布施，这种布施的功德非常圆满。

三轮体空的布施就像是白天看色法一样，看得非常清楚。没有智慧度来摄持的布施，就像晚上在黑暗当中找东西一样，始终是处在一种迷茫当中。也就是说，不管是五度当中的哪一度，都必须要以智慧波罗蜜多摄持。如果没有智慧波罗蜜多的摄持，就像是盲人一样，不能得到究竟的实义。

所以《大智度论》当中说：“五波罗蜜如同盲，现前智度乃为导。”意思是说，其他五波罗蜜多就像是盲人一样。现前智慧波罗蜜多，就像是有了真正的引导者一样。

《入中论》当中也这样讲：“如有目者能引导，无量盲人到止境。如是智慧能摄取，无眼功德趣圣果。”意思是说，一个有眼睛的人，可以把无数个盲人带到目的地去，其他五度也必须要具足智慧度，如果不具足智慧度，就没有办法获得圣者果位。

以前永嘉大师说：“住相布施生天福，犹如

仰箭射虚空。势力尽，箭还坠，招得来生不如意。” 意思是说，有相的布施，暂时能获得一些天福，获得一些功德。但是最究竟来说，它的力量耗尽了以后，就不会再生功德了。就像是我们在虚空当中射箭一样，到了一定的时候，箭的势力消尽了以后，自然而然会落地的。同样的道理，获得的人天果报不是究竟的，有相的布施，也是不究竟的。

《佛子行》当中也讲：“希求果报的布施是不究竟的。”所以不希求异熟果报的布施非常重要。宗喀巴大师在《善解密意疏》当中说：“布施度必须要以智慧度来摄受。”如果没有智慧度摄受，布施也是不究竟的。

平时我们作布施有没有功德呢？当然有暂时的功德，但是最究竟来说，有相的布施就像盲人走路一样，是不究竟的。最后必须要依靠智慧度，才能到达目的地。

“须菩提，当来之世，若有善男子，善女人，能于此经受持读诵，则为如来以佛智慧。悉知是人，悉见是人，皆得成就无量无边功德。”

释迦牟尼佛告诉须菩提：“未来如果有善男子和善女人，对《金刚经》生起信心，受持和读诵，”佛陀说：“以我现在的智慧完全能看见，完全能知道这个人，他将来会获得无量无边的功德。”

当时释迦牟尼佛在世的时候，已经用他的智慧眼，完全照见了我们的相续，因为佛有不可思议的智慧。他完全知道这个经有什么样的功德，也知道将来有多少人受持这个经典，他们能获得多少的功德。按照《俱舍论》的观点：声闻和独觉见到的范围是有限的。但是佛陀在同一个时间当中，可以照见整个三千大千世界——在一刹那间当中，以不混不杂的方式照见。

因为佛陀有天眼通、宿命通这些神通。尤其是天眼通，可以把未来的一切看得清清楚楚。所以在当时释迦牟尼佛的慧眼当中，可以说把我们在座的人，都看得非常清楚。知道我们将来也能

获得这样的功德。这一点佛陀早就看得非常清楚。

所以大家方便的时候，也应该持诵《金刚经》，这个确确实实非常重要。

麦彭仁波切也说过：“如果有些人没有闻思修行的能力，最好是念诵一些佛陀的金刚语。” 每天都念诵一遍《金刚经》，这也有很大的功德。

讽诵经典也是十大法行之一。十大法行以前我们也讲过，包括缮写、讽诵、受持等等，总共有十大法行。十大法行的功德也是不可思议的，因此希望大家能多念诵《金刚经》。有些人仅仅是坐禅，不一定能获得很大的效益，这样的话，可以每天念一遍《金刚经》。

希望你们从现在开始应该发誓言，终生当中不能放弃自己要持诵的经典。不管是遇到什么样的违缘和痛苦，誓言一定是不能变的，这是很重要的。

以前在唐代的时候有一位惟恭法师，他每天都念五十遍《金刚经》，三十多年当中，从来没有间断过。最后临终的时候，确实往生到了极乐世界，在《高僧传》里面是这样写的。

一天念五十遍《金刚经》，对我们来说可能有点困难。但是一天念一遍《金刚经》，我觉得应该没有很大的问题。

好，今天就讲到这里。