Explanations by Master Cheng-Yan
Subject: Teaching the Lotus Sutra with Wisdom and Virtue (文殊智德 常宣法華)
Date: May.08.2018
“The wisdom of virtuous beings is infinite. They transform oceans of countless beings. They only act in accord with the noble teachings. They teach [the Dharma] according to their own words and wishes or according to others’ words and wishes or according to both their own and others words and wishes. They teach the ultimate truth accordingly, using skillful means to expound the Three Vehicle Dharma.”
Let us put our heart into understanding this passage. To teach the Dharma, we must have methods. “Virtuous beings” are people of unsurpassed, supreme wisdom. They transform and deliver sentient beings, just like Manjusri Bodhisattva. In the past, Manjusri himself was Honorable Dragon King Buddha; he had already attained Buddhahood. Moreover, he was an ancient Buddha who came to the Saha World to help Sakyamuni Buddha transform sentient beings. He was a person of supreme, unsurpassed wisdom; his wisdom was infinite. In the Saha world, its mountains, rivers and land, [His wisdom] was everywhere. The Buddha-Dharma encompasses all things in the universe, not to mention the ocean. There are very many species of sentient beings that live in the great oceans. We would not be able to finish naming all life in the ocean; this is how many species there are in the ocean. So, in the Saha World, Manjusri Bodhisattva even included the sentient beings of the ocean when he went to deliver and transform beings. So, “[He transformed] oceans of countless beings.” This was what Manjusri Bodhisattva did.
Sentient beings exist in the Six Realms and the Four Forms of Birth, and their capabilities differ from realm to realm. Even just among the beings in the human realm, there are an infinite array of personalities. Everyone has their own habitual nature and their own temperament; they are all completely different. This is not to mention all the other kinds of sentient beings! Naturally, to teach and transform them all is truly no simple matter. The ocean’s sentient beings are also like this; there are so many sentient beings of different habitual natures and capabilities, an infinite number of them. What method could [Manjusri] use to teach them? “[He] only acted in accord with the noble teachings.” He used the noble teachings. Since Beginningless Time, he had taught the non-arising and non-ceasing true principles. These true principles never arise or cease; they will always exist. It is just that after a long time, people forget about them. It is the people who forget about them, not the principles themselves that disappear. After a long time, these principles will slowly degenerate and fade from the world. It is not that the principles will disappear; it is people’s memories that will fade; [the memories of] the principles will fade away. This is why it is necessary, after a long period of time, for a Buddha to appear in the world again. So, each time a Buddha appears in the world, a very long time has to pass [in between]. Although it may be very long time, spiritual practitioners never leave this world; they will always return upon the ship of compassion. The supreme sages and noble beings, in order to transform sentient beings and preserve the true principles, continuously come and go in this world without interruption. Not only do they engage in spiritual practice, they also spread the Dharma in the world. However, the world’s sentient beings might not accept what they teach as the true principles. Once in a long while, there still needs to be someone whom everyone accepts. Causes and conditions need to mature before everyone will accept that a certain person is the Great Awakened One of the world and that the principles he teaches are true.
This is why we always say, “Before attaining Buddhahood, we must first form good affinities.” This is what this means. Otherwise, even though the noble beings and sages will all come to preserve the true principles, sentient beings will not recognize them; they must wait until causes and conditions have matured. When causes and conditions have matured, they will recognize that this Buddha has engaged in spiritual practice and awakened and that what He teaches are true principles. I hope you will all mindfully seek to understand this.
This is why we always say that “Everyone intrinsically has Buddha-nature.” Everyone intrinsically has the wisdom of the Tathagata-garbha. It is just that out Tathagata-garbha wisdom has been concealed by our ignorance and afflictions. As it is, it is intrinsic to everyone, so anyone can attain Buddhahood. The Buddha taught us this as well. It is just that our ignorance and afflictions cause us to form negative affinities with other sentient begins. So, no one wants to listen to what we say, and no one wants to recognize it as the truth or accept and practice the teaching. This is what happens. So, we remain as unenlightened beings forever, with our ignorance and afflictions still concealing our nature of True Suchness, our Tathagata-garbha consciousness. As it is, it is intrinsic to everyone, just like how true principles are always there. It is just that karmic conditions have not matured.
As this time, people of wisdom whose causes and conditions are mature, who come to transform sentient beings, also have to follow the noble teachings. They also have to [say], “Thus have I heard” meaning “This was what the Buddha said. Thus have I heard; this is what the Buddha taught in the past. These are the noble teachings of the Great Awakened One. I will teach, and everyone can listen.” This is following the noble teachings.
They will teach these noble teachings “according to their own words and wishes.” Enlightened people of wisdom, such as Manjusri Bodhisattva, are completely awakened. Wishing to transform sentient begins, they will teach the Dharma in their heart, the wisdom they have gained from their awakening, according to their own words and wishes. When they teach “according to their own words and wishes,” will sentient begins understand? This is like how hewn Sakyamuni Buddha attained Buddhahood, [He said], “Amazing! Amazing! All beings possess the Tathagata’s nature of wisdom. I must teach this to everyone.” Yes! He taught this to us, and we all listened to it. Sakyamuni Buddha wanted to teach this to everyone, but He wondered, “Did they understand it? Now we also follow what the Buddha said, “Amazing! Amazing! All beings possess the Tathagata’s nature of wisdom.” We believe that everyone possesses Buddha-nature. We believe in our own Tathagata-garbha nature. We believe that we possess this ourselves. But a belief is just a belief. Thought we possess the Tathagata’s nature of wisdom, we have never been able to comprehend the true principles of all things in the universe so that they are completely clear to us. We still remain confused and lost on many points. We still cannot understand ourselves, so how can we possibly understand others? These are our blind spots; we are lost on many points. We listen to the Dharma and take it in, but we still cannot understand it thoroughly. So, [virtuous begins] have to teach “according to others’ words and wishes”.
Sakyamuni Buddha was also like this. Manjusri Bodhisattva was also like this. “If I tell you directly and you don’t understand, then I will observe your capabilities to see what kind of teachings you prefer, which ones you will enjoy listening to and willingly take to heart. Which way would be acceptable to you?” Because of this, the Buddha had to set up provisional teachings; He opened the door of skillful means and set up the Three Vehicles to suit sentient begins’ capabilities. Starting from sentient beings’ source of afflictions, He began to break [the teachings] down for them. This was “according to other’s words and wishes”. Different sentient beings have different capabilities, so He analyzed [the teachings] for them accordingly. This was “ according with others’ words and wishes” or “according to both His own and others’ words and wishes”. This means [the Buddha] could teaching what he wanted, and with sentient begins’ capabilities, they could more or less accept it. This is just like in the Chapter on the Parable of the Conjured City, where the guiding teacher gradually led them until they were already halfway there. He wanted to get them to the true state, but halfway there, some complained of exhaustion, some were afraid and some felt that they did not have the ability to continue forward. So, he had to think of another way to help everyone settle down mentally and physically.
So, he used his own words and wishes, his own methods, to address their needs and find a way to calm their minds. Thus, he conjured a city and told them, “Look! Look at that place not far away! It looks like a city! Look! We can keep going; it’s not far now!” He used his own wisdom to suit those sentient begins’ abilities and capabilities; he gradually accompanied and led them, guiding them in the right direction. This was [teaching] “according to both their own and others’ words and wishes”. Although the true principles are like this and he never departed from the true principles, he had to accord with people’s capabilities and gradually guide them [forward]. So, there are these three methods. To “teach according to their own words and wishes” means to be direct and to the point and say, “You too can attain Buddhahood. You intrinsically possess Buddha-nature.” However, it is impossible for [sentient begins] to just accept it like that and understand it. This is a principle that has always been there, but they have no way [to accept it], so people have to teach “according to others’ words and wishes.” Yet, they cannot always keep going along with others! They must help others understand the principles, [delineating] what is acceptable and what is not. This is like teaching children we can suit them, but we cannot indulge them. “You must do what is right and never do what is wrong”. It is the same principle. With these three kinds of methods, “[the Buddha] taught the ultimate truth accordingly”. [The Buddha] used three kinds of methods, the Small, Middle and Great Vehicle, to patiently guide them accordingly. His ultimate objective was the ultimate truth, the principles of the True Dharma.
Yet, what was the process? He “used skillful means to expound the Three Vehicle Dharma”. We must understand all this clearly. “The wisdom of virtuous beings is infinite. They transform oceans of countless beings. This only reveals the compassion and wisdom of noble beings”. He did this to reveal the compassion and wisdom of noble beings.
The wisdom of virtuous beings is infinite. This only reveals the compassion and wisdom of noble beings. They teach each according to their wishes and clearly explain the meaning of the teachings. The sutra contains the etiquette of transforming. For those whose affinities from past lifetimes have matured, those with superior capabilities, they can right away immediately teach about the nature and appearance of all things.
All Buddhas and Bodhisattvas exercise loving-kindness. Using this loving-kindness, they exercise wisdom. If Buddhas and Bodhisattvas lacked loving-kindness and compassion, the would not return to the world to transform sentient beings. They wish to transform sentient beings out of their thoughts of compassion. So, they need to use wisdom, this discerning wisdom, to discern sentient beings’ capabilities and their wisdom-natures. What are their capabilities like? In their compassion, they cannot bear for sentient beings to create disasters and instigate conflicts, thereby multiplying their afflictions. They cannot bear that! This is compassion, so they have to exercise their wisdom. This is what it means to “reveal the compassion and wisdom of noble beings”. This is “exercising both compassion and wisdom” and also “exercising both loving-kindness and wisdom”. It is the same principle.
So, this is what it means to “exercise both compassion and wisdom. Manjusri Bodhisattva also did this. So, “They teach each according to their wishes”. According to his own words and wishes, others’ words and wishes and both his own and others’ words and wishes, he discerned the range of what sentient beings could accept and taught according to their capabilities. So, “He clearly explained the meaning of the teachings”. Whether he taught through his “own words and wishes” or “according to others’ words and wishes” or “according to both his own and others’ words and wishes”, the meaning of the teachings was never ambiguous; it was quite clear. To help them understand, he always explained clearly, step by step, so they would joyfully accept the teachings. This is “clearly explaining the meaning of the teachings”.
So, “The sutra contains the etiquette to transforming”. Expounding the sutra and teaching the Dharma, must include the rules of etiquette. Education, etiquette and rules are all included in this. So, the was “for those whose affinities from past lifetimes have matured”. Those who, in past lives, formed deep affinities can clearly understand from just one small point. It all depends upon whether our karmic affinities are deep or shallow. If someone’s affinities are deep, then no matter how we teach them, they will joyfully accept it. They will always follow [the teachings] and never deviate. This is for those with deep affinities. And if their affinities are shallow? We form affinities with them for some time, yet after some time, when he affinities end, they will go against the teachings or will leave. So, we often say that we should form good affinities with others; if we lack good affinities, this happens. This is like Ananda and Devadatta. They both had the same parents and both received the Buddha’s teachings. Ananda was able to patiently accept the teachings. But though Devadatta wanted the Buddha, to teach him so he could understand the true principles, he would then try to refute the Buddha, harm the Buddha-Dharma, the Buddha and destroy the harmony of the Sangha. See, this was also due to affinities! The Buddha also said this was all because of karma. They had received the same education, but depending on whether their past karmic affinities were deep or shallow, good or bad, they had these differences.
So, we should constantly form good affinities with others. So, [for those with] “superior capabilities”, in an instant He can teach them “the nature and appearance of all things”. As soon as they listen, they will understand. When He teaches them, with their Buddha-nature of True Suchness, the principles and appearances will come together, and they will understand completely. This is education. How should we teach sentient beings? This is where wisdom becomes very important.
Manjusri used wisdom like this to teach sentient beings. So, Bodhisattvas, Dharmakaya Bodhisattvas, are ancient Buddhas and now present Bodhisattvas. They are equal in wisdom to the Buddha. They “show compassion to all equally”. They are all the same. This was Manjusri Bodhisattva. He helped the Buddha teach and transform. The Buddha taught sentient beings on land while. Manjusri went to the dragon palace in the ocean to transform and guide beings there. When the cause and conditions of transforming and guiding beings there were about to mature, he led [all the Bodhisattvas there] to Vulture Peak. All Buddhas share the same path. All Buddhas work in unity and in concert to widely transform sentient beings. This is very inspiring! Manjusri Bodhisattva and Sakyamuni Buddha cooperated in perfect harmony to transform sentient beings, and so did Guanyin Bodhisattva and Earth Treasury Bodhisattva, who went to hell. See, this was how they worked in unity and in concert to transform sentient beings. So, we should be very mindful and respect the noble teachings. When it comes to the teachings of noble beings whether they are Buddhas or Bodhisattvas, we must have an impartial mindset and have true respect as we accept the teachings and practice them.
The previous passage says, “They had originally been Hearers and discussed the practice of Hearers while abiding in the empty air. Now they all practiced the Great Vehicle’s principles emptiness. Maniusri said to Wisdom Accumulated, ‘My work of teaching and transforming in the ocean was as such.’”
This was because Wisdom Accumulated Bodhisattva was still a little doubtful. He wondered, “How could sentient beings in the dragon palace be transformed? Even if some had been transformed, how many could accept it?” During this time, [Manjusri] had just finished speaking. “Wait just a moment” Manjusri Bodhisattva said, “Wait a moment”. Before he could finish saying “Wait a moment, they immediately saw thousand-petaled lotus flowers emerging from the ocean and Bodhisattvas rising up into the empty air.” This represents the Dharma’s “wondrous existence and true emptiness” coming together. When he started to talk about the principles, these appearances emerged. This is “true emptiness, which is the principles.” And what about “wondrous existence”? It is the appearances that had manifested. Where did they manifest? [The Bodhisattvas] emerged into the empty air to testify that [they had been transformed] by the Three Vehicle Dharma. “They had originally been Hearers and discussed the practice of Hearers while abiding in the empty air.” While there, they likewise discussed the practices of Hearers. Even when [Manjusri] taught the Dharma in the ocean, there were also the teachings of Hearers, Solitary Realizers, Bodhisattvas. These were all noble teachings. Appearing with Manjusri Bodhisattva were countless Bodhisattvas riding upon thousand-petaled lotuses. Now, as he conversed with Wisdom Accumulated, Wisdom Accumulated did not really believe him, so another group came, the people who used to be Hearers. They rode on lotuses in the empty air, discussing the Hearer practices while practice the Great Vehicle’s principles of emptiness. They had now drawn near [the principles]; they no longer had any afflictions of attachments. They understood the principle that all things are empty in nature. They had gone from the Small Vehicle and advanced to the Middle Vehicle and the Great Vehicle’s principles of emptiness.
“They discussed the practices of Hearers. Now they all practiced the Great Vehicle’s principles of emptiness.” Though they discussed Hearer practices in the air, they practiced the Great Vehicle’s practices of emptiness. Their minds had been turned around; from the limited teachings of skillful means came to realize the Middle Vehicle and the Great Vehicle’s principles of emptiness. So, Manjusri Bodhisattva pointed out these matters and appearances to Wisdom Accumulated. “My work of teaching and transforming in the ocean was as such.” There were such matters and appearances there were such principles. This is what had already been accomplished.
The following passage then says, “At that time, Wisdom Accumulated Bodhisattva spoke these verses in praise, ‘With great wisdom and virtue, courage and strength, you have transformed and delivered countless beings.Now those in the great assembly and I have all seen it for ourselves.”
This was how, at that time, it had been proven to him. Wisdom Accumulated Bodhisattva gave rise to admiration for Manjusri in his heart. He had faith and respect He was completely convinced. He felt great reverence, so he praised him. He pralsed Manjusri Bodhisattva [by saying], “With great wisdom and virtue, courage and strength, countless beings.” This means, “Now I believe you! I praise you!” Manjusri Bodhisattva had great wisdom. He was also very brave, courageous and diligent. He could, while facing different sentient beings, teach the noble teachings. According to his own words and wishes, to the words and wishes of others and to the words and wishes of both himself and others, he used provisional teachings and skillful means to guide sentient beings to the principle of the emptiness of ultimate reality. This was not easy at all. To transform both Small and Great Vehicle [practitioners] is truly not easy.
At that time. Wisdom Accumulated Bodhisattva spoke these verses in praise, “With great wisdom and virtue, courage and strength, you have transformed and delivered countless beings: Manjusri possessed great wisdom and was replete with might and virtue.” Thus he was able to have the courage and strength to transform countless sentient beings.
So, “Manjusri possessed great wisdom and was replete with might and virtue.” If he did not understand the Dharma so well, how could he have dealt with the myriad sentient beings and [adapted to] all the habitual tendencies of all the different stubborn sentient beings? For every Buddha and Bodhisattva, their wisdom and virtue must be very stable. This is their might and virtue. So, he completely understood all the principles and put them into action; he was someone who had already done all that He did not fear sentient beings’ stubbornness, sentient beings’ evil or now difficult they were to transform. So, he was very courageous. This was his might and virtue. He had mighty faith and virtue and was always very courageous, strong and healthy. He was mentally strong and replete in the principles. So, he “transformed countless beings.” He was able to transform and deliver countless sentient beings.
“He had courage and strength means he was powerful. Now those in the great assembly and I have all seen it for ourselves.” Wisdom Accumulated Bodhisattva said, “I have seen all these things.” You are truly admirable and praiseworthy. I have see, at this great assembly, Bodhisattvas emerging from the ocean, abiding in the empty air, discussing the Hearer practices and practicing Great Vehicle principles of emptiness. I have now seen all these true appearances.” So, “Now these things have appeared before the great assembly gathered here.” I have seen all these things. Now I have seen everything.
The passage below again states, ‘“You proclaimed the meaning of ultimate truth, expounded the One Vehicle Dharma and broadly guided all sentient beings, leading them to swiftly attain Bodhi.’ Manjusri said, ‘“While I was in the ocean, All I did was teach the Wondrous Lotus Flower Sutra.”’
This was Wisdom Accumulated Bodhisattva. He wanted to understand [Manjusri’s method]. Although he praised [Manjusri] by saying, “I have already seen Manjusri’s wisdom, virtue and courage, his might and virtue, courage and strength,” though he praised him like this, inside he was still thinking, “What methods did you use to transform sentient beings?” Yet, amazingly, Manjusri understood people’s intent so well that he brought this up and explained it himself. So, Wisdom Accumulated praised Manjusri, “You proclaimed the meaning of ultimate truth and expounded the One Vehicle Dharma.” He praised him for freely and easily spreading and expounding the principles of true reality. The principles of true reality are more than just empty principles; he also had true appearances, matters and appearances to use as analogies. He not only [explained] the principles but also showed their true reality. The principles are there for the world to use, for the world to be able to use them. When the world suffers, Bodhisattvas arise because of suffering sentient beings and serve them and educate them. What are the results of this education? This is a cause for great rejoicing. We must use wisdom and the principles to teach sentient beings to accept [the principles] so they can put them into practice. The final result of this is the unification of matters and principles.
This is “transmitting and proclaiming the meaning of ultimate reality.” This is how it is; from ancient times until today, the principles have always been spread like this. The principles have been like this since Beginningless Time; all the way until now, they continue to be spread and can be taught through matters and appearances. So, he “taught and expounded the wondrous Dharma of the One Vehicle.” He taught and expounded the wondrous Dharma of the One Vehicle.
He “broadly guided all sentient beings, leading them to swiftly attain Bodhis.” Manjusri Bodhisattva was amazing; he could use the Dharma and broadly guide all sentient beings, inspiring and guiding them. He did not discriminate between sentient beings. They could be humans, or they could be animals. Of all sentient beings of the Six Realms and Four Forms of Birth, he patiently guided all of them. He broadly guided sentient beings like this. Manjusri had been teaching in the ocean to transform and deliver sentient beings. He wanted to lead them to Vulture Peak. So, this was how he “broadly guided” them. He had gone from the human realm to the dragon palace to teach and transform there. [Sentient beings there] had accepted his teachings. Because he delivered sentient beings like this, guiding and transforming them, it enabled them to quickly attain Bodhi. This is called “widely transforming all”. Whether they were humans or any other kind of sentient being, “He led them to swiftly attain Bodhi.” This was Wisdom Accumulated Bodhisattva praising Manjusri Bodhisattva.
Manjusri Bodhisattva also wanted to seize this opportunity, for Many Treasures Buddha had come there listen to the Lotus Sutra. The Buddha was now on Vulture Peak, exclusively teaching the Lotus Sutra. Of course, when Manjusri went to the dragon palace to teach and transform, he likewise used the Lotus Sutra to transform [sentient beings there]. This is the Bodhisattva-path. The king of all sutras, the way to Buddhahood, is the Lotus Sutra. Manjusri Bodhisattva wished to make the most of this time to let Wisdom Accumulated Bodhisattva know how important the Lotus Sutra was in terms of the principles of attaining Buddhahood. So, “Manjusri said…,” that is, he took the initiative to explain to Wisdom Accumulated, “While I was in the ocean, All I did was teach the Wondrous Lotus Sutra.” Thus, “While I was in the dragon palace, what I usually taught them was the Lotus Sutra.” In fact, the Lotus Sutra encompasses both the Great and Small Vehicles. “This means he transformed countless beings with it.” Because of this, he used this Dharma to deliver and transform countless sentient beings. No matter what realm he went to, what type of sentient beings he [encountered], he could teach and transform them like this. So, it says [he transformed] “countless beings”; their numbers were incalculable. There were so many sentient beings. This was Manjusri, “also called Wondrous Wisdom and Wondrous Virtue. Thus, he is known as Great Wisdom and Virtue.” So, his name was Manjusri. Manjusri was also called Wondrous Wisdom and also Wondrous Virtue. So, he was known as Great Wisdom and Virtue. These are the virtuous epithets of Manjusri Bodhisattva.
He had such wisdom and virtue, so he had great might, virtue and courage. Furthermore, he was a Buddha from ancient times.
Manjusri said, “While I was in the ocean, all I did was teach the Wondrous Lotus Flower Sutra”: This means he constantly transformed countless sentient beings with this [sutra]. Manjusri is also called Wondrous Wisdom and Wondrous Virtue. Thus, he is known as Great Wisdom and Virtue.
So, “Wisdom Accumulated said that Manjusri merits from guiding sentient beings all came from expounding the ultimate truth of the One Vehicle.” Manjusri could transform others like this, and he “expounded” it all thoroughly.
He opened, revealed and expounded the ultimate truth of the One Vehicle. However, Manjusri also said, “The sutra I always teach is the Wondrous Dharma Lotus Sutra.” This was out of respect, out of mutual respect. Wisdom Accumulated respected and praised Manjusri Bodhisattva by saying, “You exclusively use the True Dharma of the One Vehicle to teach and transform sentient beings.” Manjusri Bodhisattva’s immediate response was in response to what Wisdom Accumulated Bodhisattva had said, that it was the ultimate truth. “That is right; it is the teachings of the ultimate reality called the Wondrous Dharma Lotus Sutra. This is the Dharma of ultimate truth.” Like this, the two Bodhisattvas conversed with mutual respect. Their capabilities resonated with one another; this was also the etiquette between Bodhisattvas. The world needs the One Vehicle Dharma. The sentient beings of the dragon king’s palace had a prideful nature; they were extremely arrogant. To eliminate their arrogance, he needed the teachings of the Great Dharma. This was the respect the two had for one another; they knew the principles of the teachings.
Wisdom Accumulated said that Manjusri’s merits from guiding sentient beings all came from expounding the untimate truth of the One Vehicle. Manjusri also said that, while he was in the dragon palace, all he did was teach this sutra. Thus, his reverence for the Lotus Sutra was even more apparent. [Wisdom Accumulated] said, “You have transformed so many sentient beings. Did you expound the meaning of the ultimate truth in order to transform them? In order to use the ultimate truth of the One Vehicle, did you expound myriad provisional teachings to guide sentient beings to return to the One Vehicle, leading them to swiftly attain Bodhi?” He had to ask these questions. Thus it corresponds with the following sutra passage.
“You have transformed so many sentient beings. Did you expound the meaning of the ultimate truth in order to transform them?” What Wisdom Accumulated was asking was, “In transforming those many sentient beings, did you teach and transform them by expounding the principles of ultimate truth? Or, from the ultimate truth of the One Vehicle, did you expound all kinds of provisional and skillful means to guide those sentient beings to return to the One Vehicle Dharma and to help them swiftly attain Bodhi? Was this how it was?”
Wisdom Accumulated Bodhisattva had this intention and directly asked, “Did you teach the ultimate truth of the One Vehicle?” What He also wanted to ask was, “Did you teach the provisional first and teach the true after?” This was his meaning. This was the Bodhisattvas’ conversation. Some people are very indirect. Wisdom Accumulated was indirect like this, in the way that he asked questions. But Manjusri Bodhisattva replied very directly and said that he used the Wondrous Dharma Lotus Sutra and opened the provisional to reveal the true. “First I had to explain the provisional teachings of the past, how I guided you in the past by according with your capabilities. I suited your capabilities to teach you. Now I will open this door” “to the principles of ultimate truth inside. The treasure store of the truth lies inside.” The Small Vehicle, the teachings of skillful means, is an introductory course. The true treasure is found by opening this layer; this is the True Dharma. We talked about this earlier. The Buddha also used this to guide us.
Now, the meaning of what Wisdom Accumulated Bodhisattva wished to ask is also contained here. “Is this how you [taught them]?” Manjusri directly replied, “I did [teach them] like this. This Dharma lies within the Lotus Sutra.” This was how it was between them. They could comprehend the Buddha-Dharma and could discuss the Dharma. It was truly very joyful. We as Buddhist practitioners should understand how Bodhisattvas truly work in unity and concert. Now Sakyamuni Buddha wanted to help everyone to completely understand the principles of the Lotus Sutra. Manjusri Bodhisattva, who had been a Buddha in the past, had gone to the dragon palace, to the place with the most arrogant and difficult-to-transform [sentient beings]. This was not a spiritual training ground, yet he turned it into a spiritual training ground for teaching and transforming sentient beings. This shows that nothing is impossible in the world. If we wish to listen to the Dharma, we can listen to it anywhere. There is no place the Dharma cannot be taught and no capabilities that cannot be transformed. Beings of all capabilities can be transformed. It is just a question of whether or not we are replete in compassion and wisdom. Is our compassion enough? If we have sufficient compassion, we will naturally be able to exercise our wisdom to deliver and transform sentient beings. This all depends on whether or not we are always mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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