前期提示：時有仙人。來白王言。
「爾時世尊欲重宣此義，而說偈言」：當爾之時，釋迦牟尼佛願意再說一說這個意思，就來用偈頌再把它說一遍。
我念過去劫 為求大法故
雖作世國王 不貪五欲樂
椎鐘告四方 誰有大法者
若為我解說 身當為奴僕
時有阿私仙 來白於大王
我有微妙法 世間所希有
若能修行者 吾當為汝說
這個阿私仙，有沒有人知道阿私仙是什麼意思？有沒有人知道？這聽佛法、真正研究佛法，在沒聽講之前，就看它一遍，有哪一句經不明白，就應該找一找。這一句，在後邊那兒有註解的，講阿私仙是什麼。不單這一部經，就是哪一部經上頭都會有的，後面那有一個簡單的說明。那麼本來這個在過去沒有講，但是我看看你們是不是注意聽經，是不是想明白經的。若想明白經的呢，在沒講之前，就要研究它一遍，那麼講的時候，才容易懂，容易明白。
「我念過去劫」：這釋迦牟尼佛說：我呀！回憶在過去無量劫之前哪，「為求大法故」：我是因為求這個大乘佛法的緣故，「雖作世國王」：雖然我身為世界上最大的國家的國王，「不貪五欲樂」：我也不貪這五種的欲樂。
這五種的欲樂是什麼？有人知道吧！五欲是什麼？
弟子：Wealth, sex, fame, food, and sleep.（財色名食睡）
上人：還有一個，是什麼？
弟子：Eyes,ears,nose,tongue...（眼耳鼻舌）
上人：No!No!No!你認錯了，是那一邊，不是這一邊，你這是五根，你若再往那一邊找，那五塵就是五欲，色、聲、香、味、觸，不是眼、耳、鼻、舌、身。你認錯了，所以到時候就沒有定力了；你若認不錯，到時候就知道：「喔！這是五欲呀！」因為你還沒有認識這五欲，所以到時候就沒有定力了，啊！那個考試一來，就手忙腳亂了：「唉！怎麼樣答覆這個題目？」這文章就寫不出來了，就因為你沒有認清楚。不錯！這個五欲就是色、聲、香、味、觸這五塵，又叫五欲。財、色、名、食、睡，這也是五欲。這個色，你不要盡講你那個意思，這個色是form，不要把它講成那麼一個很難聽的話。這國王都不貪五欲了，何況我們這老百姓呢！普通一個小國民不貪五欲，這很平常的嘛！你看！這個國王那麼多的五欲，他都不貪了。
待續
以下是般若的十種利益（第八～第十）銜接第三百一十六期。
這般若的十種利益，第八種就是「達生死底」。達，就是通達的達；生死底，這個底就是最低的一個地方，也就好像海有個海底，那麼一切一切的器皿都有一個底。這個生死的底是什麼呢？就是涅槃，就是達到涅槃那個處所。你有智慧，就能了生死，就能登彼岸；登彼岸也就是到了生死的底，這是第八種的利益。
第九種的利益叫什麼呢？叫「心增上慈」。前邊講那五千退席，那都是增上慢；現在是增上慈，增上的慈悲，正和那個慢相反。這個增上慈，本來沒有這麼大的慈悲心，一點一點又增加了這麼多的慈悲心，這是增上慈，是第九種的利益。
第十種的般若利益叫什麼呢？「不樂處二乘地」。他不願意居處到二乘這個地位上，他一定要向這個大乘的路來走。為什麼他不願意在二乘的地位上居住呢？就因為他有智慧，所以他要迴小向大，他要把小乘放下，而修這個大乘法，所以這叫不樂處二乘地。
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FROM LAST ISSUE:AT THAT TIME A SEER CAME FORTH AND SPOKE TO THE KING.
Sutra:
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
I recall, in kalpas past, when seeking the Dharma,
Although I was a king at the time,
I had no greed to enjoy the five desires.
Ringing the bell, I announced in the four directions:
"If whoever has the Great Dharma
Will explain it to me, I will be his servant."
Then the seer Asita came and spoke to me, The King, saying,
“I have the subtle, wonderful Dharma,rare in all the world.
If you can cultivate it, I will speak it for your sake.”
Commentary:
The seer’s name was Asita. Does anyone know what Asita means? Those who genuinely wish to investigate the Buddhadharma, will read the text through before the lecture and will look up any terminology that is not familiar.The seer’s name is defined in the notes at the end of the chapter. Not just this sutra, most sutras have notes at the end explaining the terminology. Although I’ve never explained this name before in a lecture, I wanted to see how attentive you and how much you want to understand the lecture. If you really want to understand the lecture, then you will prepare in advance. Having done that, the lecture will be easier to comprehend.
I recall, in kalpas past/ Shakamuni Buddha said, “I remember through infinite eons past when seeking the Dharma/. Because I was seeking the Great Vehicle Buddhadharma, although I was a king at the time: I was the king of the largest country in the world, but I had no greed to enjoy the five desires. I didn’t seek the pleasures of the five desires. What are the five desires?
Disciple: Wealth, sex, fame, food, and sleep.
Venerable Master: There’s another list. What is it?
Disciple: Eye, ears, nose, tongue...
Venerable Master: No! No! No! You got it wrong. You are listing the five sense organs. It’s the five sense objects: forms, sounds, smells, tastes, objects of touch. It’s not the eyes, ears, nose, tongue, and body. You got it wrong, which just shows that under pressure your samadhi isn’t strong enough. Otherwise, when asked you would be able to respond. These are the five desires. Since you haven’t seen through the five desires yourself, when the time comes, your samadhi power is insufficient. When the test comes, you get nervous and think,“What’s the answer to that question?” Then you fail to come up with the correct answer. It’s all because you haven’t seen through these. The five desires are the five sense objects of forms, sounds, smells, taste, and objects of touch. And the five desires are also wealth, forms, fame, food, and sleep. As to the desire for forms, you shouldn’t explain it too coarsely as being desire for sex only.
If the king wasn't greedy for the five desires, how much the less should we common people be greedy for them. It should not be as hard for us to renounce them. The king had as many opportunities available to him, and still he was not greedy.
To be continued
The last three of the Ten Benefits of Prajna (# eight-ten) printed below, follow issue 316.
8. One will get to the bottom of birth and death. The ocean has a bottom, and every bottle and jar has one. What is the bottom of birth and death? It's Nirvana. To get to the bottom of birth and death is to arrive Nirvana. If you have wisdom, you can end birth and death and ascend the other shore. "Ascending the other shore" is the same as getting to the bottom of birth and death.
9. One will practice ever-increasing compassion. Previously, we heard about the five thousand who left the Dharma Flower Assembly because of overweening pride. Ever-increasing compassion is the exact opposite of overweening pride. Perhaps you weren't very compassionate, but gradually with ever-increasing compassion your compassionate nature develops.
10. One will take no delight in dwelling in the position of the Two Vehicles. One will insist on walking down the Great Vehicle Path. Why is this? Because one has wisdom. Therefore, one wants to turn away from the small and go to wards the great, put the Small Vehicle aside and pick up the Great Vehicle Dharma.
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