Explanations by Master Cheng-Yan
Subject: Wisdom Accumulated Expressed Doubts (智積示疑 龍女速證)
Date: May.16.2018
“He saw that Venerable Sakyamuni could do what was difficult to do and let go by giving away. His head, eyes, marrow, brain and so on. Through accumulating merits and virtues, He had perfected the causal practice; penetrating the fruit, one sees the source seed. He had accumulated myriad virtues and [attained] a dignified appearance. He had engaged in the difficult practices and ascetic practices. This demonstrates the extent to which Sakyamuni had given of Himself.”
We must be more mindful to comprehend this passage. Indeed! Throughout many lifetimes and repeated kalpas, Sakyamuni Buddha constantly engaged in difficult ascetic practices. He was not afraid of the hard work. He came and went in the Saha world. Sentient beings in the Saha world are stubborn and hard to tame. For the sake of sentient beings, Sakyamuni Buddha engaged in difficult practices and ascetic practices. He went through all this lifetime after lifetime. He gave up what is hard to give up. He not only engaged in ascetic practices but also gave away [what He had]. “Giving away” does not only refer to giving away material wealth. Even with His own body, His head, eyes, marrow, brain and so on, He was willing to give them away. To transform sentient beings, He actualized the Six Paramitas and universally gave to all sentient beings. This is Sakyamuni Buddha’s past spiritual practice. We ordinary beings are incapable of comprehending how a spiritual practitioner could be willing to give for the sake of the world this way. This is how the Buddha came to the world and formed great aspirations and made great vows. From when He first formed aspirations all the way until the time He attained Buddhahood, He “accumulated merits and virtues.” This was the causal practice; He “actualized the Six Paramitas in all actions.” He engaged in this cumulative practice for a long time.
So, “He had perfected the causal practice; penetrating the fruit, one sees the source seed.” His causes and conditions were already perfect; He was replete with them. With “seeds” come “fruits”. Throughout His many lifetimes, He [accumulated] these seeds, which bore fruits. The fruits are seeds. He constantly accumulated them like this. If we can truly penetrate this, “penetrating the fruit, one sees the source seed.” Between the fruit and the seed, we can find the ultimate source. He always had one cause and one effect [in mind]; this means He was single-minded in His resolve. He formed aspirations and made vows to attain Buddhahood. The cause of attaining Buddhahood is to have sincere aspirations.
Recently, we have been talking about “sincerity, integrity, faith and steadfastness.” Speaking of “steadfastness,” we must have a steadfast aspiration. We must begin from “sincerity”. We must have a very sincere aspiration to transform sentient beings. With this sincerity, with this sincere aspiration and right mindfulness, our mind will not deviate. This seed begins with sincerity, and we must never deviate from it. We must always have this aspiration. So, to transform sentient beings we must eliminate afflictions. This aspiration never changes; throughout lifetimes, we will sincerely [seek] to transform all sentient beings, and over many lifetimes, with a mind of integrity we will eliminate all afflictions. Throughout lifetimes, we will have faith without doubt. We will have faith in the wondrous Dharma and never gave doubts, for we have this cause, this seed. When we learn the path to Buddhahood, “we vow to learn infinite Dharma-doors.” Once we eliminate afflictions, on our path to Buddhahood, we will likewise constantly seek the true principles of the Buddha-Dharma lifetime after lifetime.
We seek the true principles to enlightenment. Because of this, we will [attain] the fruit of “perfecting the causal practice; penetrating the fruit, one sees and source seed.” Beginning from that single aspiration, He went from the seed all the way to the fruit [attained] a dignified appearance. So, now, the “now” we are talking about, is when the Buddha attained Buddhahood, more than 2000 years ago. Although now Sakyamuni Buddha’s physical body has disappeared, His Dharmakaya still exists. Sakyamuni Buddha is our Fundamental Teacher. So, Sakyamuni Buddha engaged in spiritual practice like this all the way. He manifested this appearance, engaged in spiritual practice, attained Buddhahood and transformed sentient beings. “He had accumulated myriad virtues” in the past “and [attained] a dignified appearance.” At that time, the Buddha manifested His appearance. So, in Indian, there are more than 90 religious teachings and Buddhism was another addition to those. With more than 90 other religious teachings, Buddhism was established in ancient India as a new religion. We must know how difficult it was! It is also not easy to establish a school of Buddhism.
This is just like how [in 2016], we established the Tzu Chi School of Buddhism. In fact, it had already been in the world and been practiced for 50 years. It had been in the world for 50 years before we finally talked about establishing a school of Buddhism. This is because our method of spiritual practice is to completely devote ourselves among people. Our method of spiritual practice is complete [devotion] to the world’s sentient begins. We form great aspirations, make great vows, and practice according to the teachings upon the Bodhisattva-path. We are spread throughout so many countries, and even cross national borders to spread the seeds of love and save and transform sentient beings in suffering. At this time [in 2017], in Ecuador, there is a group of Tzu Chi volunteers from the United States. They went to Ecuador to assess the disaster damage. After the disaster, they went to see how they could help them recover. There are also Tzu Chi volunteers from ten different countries who went to Serbia. Serbia and these ten countries had no connection at all, but these ten countries are connected to Tzu Chi through Tzu Chi’s Dharma, the Jing Si Dharma-lineage and our spiritual principles. [These volunteers] had entered the Tzu Chi School of Buddhism, so they felt the call of duty and volunteered [to go]. Would it be enough if just one country went? No, it was not enough. Two more countries volunteered, then three more, until there were ten countries. A big group of several dozen people gathered in Serbia to serve these people from another country, these homeless refugees from Syria who had [fled] to Serbia. This country [Serbia] had taken in so many people. Do these people have any connection with [Serbia]? They are also unconnected but this is the humanitarian spirit! They opened the doors to their country to give those in suffering a place to rest for a while. [The volunteers] from these ten other countries brought their love to get involved in this place. They inspired sincerity [in the locals] hearts to accept these refugees. So, [the locals] also gave their love and were willing to act on behalf of the Tzu Chi volunteers. Though the volunteers went there to give, before they could finish their work, their visas expired, so they had to go back. The local people willingly [continued the work] on behalf of the Tzu Chi volunteers. We left behind goods for distribution, and they continued to provide them to these refugees. This is spreading the seeds of love.
From many countries in different directions, volunteers all came together and united in this unfamiliar country. And this unfamiliar country also opened the doors of t heir loving hearts. The locals were willing to help people in suffering on the volunteers’ behalf. How wondrous! This is the power of love. It takes a long time for such causes and conditions to accumulate. These causes and conditions are inconceivable! If they had not formed affinities between one another in past lifetimes, [if they had not] spent many lifetimes engaging in the same practice, walking upon the same path, forming the same affinities and forming the same aspirations, then how could [these people] from different countries ever come to share the same mindset? In this way, they went to a different country, inspired the love in that country and inspired people to help others in suffering. This is very wondrous!
So, “He had perfected the causal practice; penetrating the fruit, one sees the source seed.” This is the Buddha’s seed of love. This is the same state of mind. This aspiration has borne its fruit, and there are [now] many seeds. We were talking abut “mustard seeds” yesterday. The mustard seed is very common in India. Every family had them, because mustard greens are the cheapest. In the subtropical zone, mustard green are a necessary food item all year round. A single mustard plant forms many seeds. There is an abundance of mustard seeds, and the seeds are very small. So, when Sakyamuni Buddha engaged in spiritual practice, it was like this; in every lifetime, the causes He created and the fruits they bore were so numerous and so intricate. This is just like in India, where every household has mustard seeds. This means it is very common. “He had perfected the causal practice; penetrating the fruit, one sees the source seed.” He had perfected [His causal practice].
Thus, “He accumulated myriad virtues and [attained] a dignified appearance.” This means that everywhere in the world, there are seeds spread by the Buddha. This means they are everywhere in the world, and the Buddha’s teachings are everywhere. The Buddha’s teachings share with us that we all have the intrinsic nature of True Suchness.
Thus, throughout the Buddha’s many lifetimes, those who have formed affinities with Him are truly numerous. So, “He had accumulated myriad virtues and [attained] a dignified appearance”. When people see the Buddha, they [give rise to] joy. Those who form aspirations practice the Bodhisattva-path and take up this seed; it is as if they are the Buddha’s manifestations. This is because they practice His teachings and do what the Buddha does. Thus, they are equal to the Buddha. They are also transforming sentient beings. They are constantly coming together as one of the Buddha’s manifestations. Thus, this is a “dignified appearance”. The Dharma brings dignity. With the dignity of the Buddha-Dharma, they teach and guide sentient beings.
So, “He had engaged in difficult practices and ascetic practices. This demonstrates the extent to which Sakyamuni had given of Himself”. Throughout many lifetimes, He gave of Himself in the world. He constantly provided an example through His own actions. The Buddha came to the world many times. Wisdom Accumulated could not understand this. The Buddha gave His life away in many lifetimes. He could not understand how this Dharma, the Buddha’s teachings, the Buddha’s manifestations, are everywhere. For many lifetimes, He taught in this way, and for lifetime after lifetime, everyone continually engaged in spiritual practice. The Dharma is one; it is the same one Dharma. Wisdom Accumulated was attached to people’s [appearances].
What Wisdom Accumulated meant is: Because the wondrous Dharma is so extraordinary, he could of course believe that those who excel in teaching it and are able to practice it will attain Buddhahood. But when he saw the merits and virtues that Mighty in Benevolence had accumulated and compared them to this newly-inspired eight-year-old dragon girl, he could not help but have doubts about her swiftness [in attaining Buddhahood].
When it came to people’s [appearances], Sakyamuni Buddha had spent countless kalpas engaging in spiritual practice. So, this wondrous Dharma is very extraordinary and hard to attain. Wisdom Accumulated Bodhisattva thought that the Buddha-Dharma is very hard to attain. So, as one who excelled in teaching the Dharma and putting it into practice, [the Buddha] had already attained the Dharma. He was able to put it into practice, and through all this spiritual practice, He attained Buddhahood; of course this is believable. This is because Sakyamuni Buddha had engaged in spiritual practice throughout many lifetimes. Thus, He was able to attain Buddhahood. Wisdom Accumulated Bodhisattva could believe this. But it took such a long time to accumulate the virtue to be able to attain Buddhahood. “Mighty in Benevolence” is Sakyamuni Buddha. Wisdom Accumulated used Mighty in Benevolence, Sakyamuni Buddha, as a comparison with the newly-inspired dragon girl, who was only eight years old. For this dragon girl to listen to the Dharma and attain the dharani-doors was not something Wisdom accumulated Bodhisattva was able to believe. Sakyamuni Buddha had engaged in spiritual practice life after life, throughout countless kalpas. He had accumulated virtues and merits like this; it was not easy for Him to attain Buddhahood. Wisdom Accumulated Bodhisattva was attached to this point; he thought that this was the only way to attain Buddhahood. This dragon girl was only eight years old. Manjusri Bodhisattva said that she had such sharp capabilities that when she listened to the Lotus Sutra, she was able to attain dharani-doors. Wisdom Accumulated was still unable to accept it; He could not believe it.
This meant he could not help but have doubts about this eight-year-old dragon girl’s swiftness [in attaining Buddhahood]. If he believed that it could be done swiftly, then he would suspect that Sakyamuni lacked wisdom or had dull capabilities. If he believed that it had to be done slowly, then he would doubt the dragon girl’s forming aspirations in an instant. How could she immediately overtake the many kalpas Sakyamuni had spent upholding the practices? Thus, Wisdom Accumulated expressed his doubt.
So, because the dragon girl was eight years old, “He could not help but have doubts about her swiftness [in attaining Buddhahood]”. How was it that Sakyamuni Buddha attained Buddhahood so slowly that it took Him many lifetimes to attain Buddhahood? How could the dragon girl be so fast that she attained the dharani-doors in an instant? Wisdom Accumulated Bodhisattva expressed that he could not help but doubt this. “If he believed that it could be down swiftly, then he would suspect that Sakyamuni lacked in wisdom or had dull capabilities”. Why was the dragon girl able to attain immediate realization as soon as she listened to the Buddha-Dharma? If so, he would have to suspect that Sakyamuni Buddha lacked wisdom or had dull capabilities. Why did Sakyamuni Buddha attain Buddhahood so slowly that it took Him so many kalpas to do so? Was Sakyamuni Buddha’s wisdom duller in comparison? Wisdom Accumulated Bodhisattva wanted to express this doubt.
Because of this, “he would doubt the dragon girl’s forming aspirations in an instant”. He could it be that the dragon girl formed aspirations so swiftly? How could she attain “dharani” so swiftly? So, “How could she immediately overtake the many kalpas Sakyamuni had spent upholding the practices?” Throughout many lifetimes, Sakyamuni Buddha was constantly giving. “[He] willingly gave [His] head, eyes, marrow and brain”. Throughout many kalpas, He constantly engaged in ascetic practices, and only then was He able to attain Buddhahood. How could this dragon girl immediately overtake Sakyamuni Buddha and attain Buddhahood? So, Wisdom Accumulated doubted this. She had skipped over so many kalpas. Thus, Wisdom Accumulated expressed his doubt. This is how a Bodhisattva manifested the perspective of an ordinary being. He did this so that ordinary beings would be able to fully understand this. Thus, Wisdom Accumulated Bodhisattva manifested as an ordinary being like us. He had to raise this question. Why did Sakyamuni Buddha take such a long time engaging in spiritual practice before he could attain Buddhahood? How could the dragon girl in the dragon palace in the ocean [do it so quickly]? When Manjusri went to the dragon palace to expound the Lotus Sutra, she could accept and believe in it just like that and attain “dharani” believe in it just like that and attain “dharani”. He truly could not accept this.
So, the previous sutra passage says, “Wisdom Accumulated Bodhisattva said, ‘I have seen how Sakaymuni Tathagata has engaged in difficult ascetic practices throughout infinite kalpas. He has accumulated merits and virtues while seeking the Bodhi-path without ever stopping to rest.’”
Over such a long time, [Sakyamuni] had continually engaged in ascetic practices and accumulated merits and virtues without ever stopping. This took Sayamuni Buddha such a long time, dust-inked kalpas; this truly cannot be measured or calculated. When we think about this, we can understand why Wisdom Accumulated Bodhisattva had doubts. He had doubts as to why Sakyamuni Buddha had to practice for such a long time before manifesting in the kingdom of Dapilavastu and attaining Buddhahood. This process took such a long time. Thus, he had doubts about this point.
The following sutra passage continues with “As I gaze upon the great trichiliocosm, there is nowhere, not even a spot the size of a mustard seed, where the Bodhisattva did not give away His life for the sake of sentient beings. Only after He did this was He able to succeed on the Bodhi-path. I cannot believe that this girl, in the span of an instant, could attain perfect enlightenment.”
In an analogy for the great trichiliocosm, there is nowhere Sakyamuni has not left His footprints. He manifested appearances in the world, not just in India, out everywhere. In the universe, in the trichiliocosm and in the Six Realms and Four Forms of Birth, He had been everywhere. “As I gaze upon the great trichiliocosm, there is nowhere, not even a spot the size of a mustard seed [where He did not give].”
The Four Forms of Birth in “the Six Realms and Four Forms of Birth” refer to four kinds of beings; the worlds of some sentient beings are miniscule. Mosguitos and bacteria are like this. This is the Dharma, the principle; all of these are places that Sakyamuni Buddha had experienced in His mental states. Places like this are so subtle and miniscule, just like mustard seeds. This is what Wisdom Accumulated Bodhisattva said. The Buddha-Dharma is so universal; these are all places He had been through. Thus, I will always tell everyone that the Buddha’s many manifestations are the Dharma. So, for lifetime after lifetime, the Buddha spread the principles throughout the great trichiliocosm. Wisdom Accumulated Bodhisattva raised his doubts and spoke about them so that we have a way to explain this. Naturally, Manjusri Bodhisattva could explain this.
As I gaze upon the great trichiliocosm, there is nowhere, not even a spot the size of a mustard seed: As he gazed upon the trichiliocosm, the place that the Buddha transforms, there was not even a single spot the size of a mustard seed. Mustard seed: The subtlest and smallest [thing].
[Wisdom Accumulated] “gazed upon the trichiliocosm, the place that the Buddha transforms”. The sentient beings the Buddha transformed and His Dharma [was everywhere], “even [in places] the size of a mustard seed.” Even the subtlest and most intricate principle was universally understood by the Buddha. Thus, “One speak of dust contains the principles of the universe.” This is “the size of a mustard seed.” [The principles] are like mustard seeds, so they are “the subtlest and smallest [things].” They are the subtlest and the most miniscule. When it comes to the subtle and miniscule matters in the world, we use this mustard seed as an analogy. It is the subtlest and smallest. However subtle and intricate, all things are deeply penetrated by the Buddha’s teachings.
As I gaze upon the great trichiliocosm: This term “great chiliocosm” refers to how the worlds of a great chiliocosm are the place transformed by one Buddha Throughout many lifetimes, Venerable Sakyamuni, for the sake of saving sentient beings, sought the Dharma, and there was nowhere where He did not give away His life.
Thus, it says, as I gaze upon the great trichiliocosm….“ This term great chiliocosm refers to how the world of a great chiliocosm” are the place transformed by one Buddha. This is where a Buddha transforms [others]. As for the worlds of a great trichiliocosm, one great trichiliocosm. Small chiliocosms and medium chiliocosms together form one great chiliocosm. So, one great chiliocosm, in the Buddhist sutras, is called the great trichiliocosm. It consists of small chiliocosms and medium chiliocosms [making up] a great chiliocosm. These are combined to form one great trichiliocosm. Thus, one great trichiliocosm is the place transformed by one Buddha. In the Saha World, the Buddha has transformed others in so many places. Thus, Sakyamuni Buddha, “Venerable Sakyamuni, throughout many lifetimes,” spent many lifetimes and dust-inked kalpas constantly accumulating [virtues] in this way. He did this in order to save sentient beings. As He sought the Dharma, He always gave away His life. In order to seek the Dharma, in this Chapter on Devadatta, He willingly gave away His life to be a servant. [He was even willing to give His] head, eyes, marrow and brain. When others asked for His head, His eyes, His gallbladder, stomach, liver and intestines, He was willing to give them. That passage also stated this. This is the wisdom of the Buddha He taught the Dharma like this. Aren’t we doing the same? We can also encourage people, “When we are at the end of our life, we can also give our bodies to many other people.” We can give the corneas in our eyes and our hearts. We can give our livers, our kidneys and so on. When we give our body, we can give even the skin, bones and ligaments. When one person is willing to give, many people can benefit and make use of it.” Recently, I heard that when some relatives of Tzu Chi volunteers or Tzu Chi volunteers themselves passed away, they donated their bodies [for research] and became “Silent Mentors”. Some still had healthy bodies, so they donated their organs. This is the news I heard recently. Though my heart goes out for their departure, this is what the Bodhisattva-path is like. They are so brave and their families have such wisdom to donate [their bodies]. Life is impermanent! This is how we can transform sentient beings by giving away our head, eyes, marrow, brain and life. When we pass away, we can give away [our bodies]. In the Buddha’s era, He also spoke of this in His wisdom. He also set Himself as an example for others. He was willing to give like this.
Wisdom Accumulated Bodhisattva thought, this is what Sakyamuni Buddha was able to do, but how could the dragon girl do this? How could she attain Buddhahood in such a short time? Thus, because of this, he had his doubts. Sakyamuni Buddha transformed sentient beings throughout many lifetimes. He always gave away His life to seek the Dharma. So, how could the dragon girl do this so easily?
[There is nowhere] where the Bodhisattva did not give away his life: As He sought the Dharma, there was no place where He had not given up His life. There was not even a crack in the earth where Bodhisattvas will not give up their lives.
“[There is nowhere] where the Bodhisattva did not give away his life”. Even if it was [a place] inside a mustard seed, Bodhisattvas would still be willing to go there to transform [sentient beings]; they would still be willing to do this. At that time, Sakyamuni Buddha was willing to give of Himself everywhere. Even if it was the most miniscule place, He was willing to go there to transform sentient beings in this way. So, in seeking the Dharma, He gave away His life. There is not even a crack where Bodhisattvas are unwilling to go and give. Thus, Bodhisattvas are willing to give in many places. So, [Sakyamuni’s] accumulated merits and virtue truly have no comparison.
[It was] for the sake of sentient beings. Only after He had done this was He able to succeed on the Bodhis-path: For the sake of sentient beings, He engaged in various ascetic practices in this way. Only after fully experiencing difficulties and hardships was He able to attain the enlightened Bodhi-path.
“[It was] for the sake of sentient beings. Only after He had done this was He able to succeed on the Bodhis-path”. He always transformed sentient beings in this way. Thus, for the sake of sentient beings, He engaged in various ascetic practices and experienced much difficulty and hardship. Only then was He able to attain the Bodhis-path. Sakyamuni Buddha went through this kind of process. So, “As [Wisdom Accumulated] gazed upon the great trichilicosm, there was not even a single spot the size of a mustard seed [where He did not give].” [This includes] even the smallest places; from the great chilocosm all the way to the smallest environment, all were places where the Buddha went to transform. Thus, this is talking about how “[Wisdom Accumulated] gazed upon the transformation realm of the trichiliocosm”. Even with the subtlest and tiniest places, even to places as small as a mustard seed, He was willing to go there. These are all places the Buddha would transform. This means Sakyamuni Buddha transformed sentient beings regardless of the size [of the place]. [The Buddha understood] all Dharma and all things in the universe; the Buddha thoroughly comprehended them all. Even [things] as miniscule as bacteria or dust were thoroughly understood by the Buddha. Thus, these are the principles that Bodhisattvas gave away their lives to seek. The true principles were attained through His giving away His life. This is what Bodhisattvas seek. Thus, “I cannot believe that this girl, in the span of an instant, could attain perfect enlightenment.”
I cannot believe that this girl, in the span of an instant, could attain perfect enlightenment: He truly did not believe that this little dragon girl could attain perfect enlightenment in the span of an instant. This was extraordinary, so He did not believe it. From Wisdom Accumulated’s standpoint, attaining Buddhahood is truly difficult and takes a long time, from far-off kalpas. The Six Realms are so vast and great, and sentient beings are by nature stubborn and hard to tame. With this view on these matters, Wisdom Accumulated did not believe that she could attain Buddhahood instantaneously.
So, it was because of this; Sakyamuni Buddha had [practiced] throughout lifetime after lifetime. From what is as vast as the universe to what is as small as a mustard seed, these are all [encompassed by] the principles He gave away His life to seek. Even with the subtle and intricate things, He wanted to understand thoroughly. [Wisdom Accumulated] did not believe that this dragon girl could attain perfect enlightenment in such a short amount of time. Wisdom Accumulated Bodhisattva expressed his thoughts, “I cannot believe that this little dragon girl could so easily attain perfect enlightenment.” This matter is too far out of the ordinary. It is not the proper path; it is too extraordinary. Thus, Wisdom Accumulated expressed, “I protest. I cannot believe this.” This is what Wisdom Accumulated Bodhisattva said. So, from Wisdom Accumulated’ standpoint, attaining Buddhahood is truly difficult” Wisdom Accumulated was attached to how attaining Buddhahood is truly difficult “and takes a long time”. It must take a long time. The Six Realms are very big [and include] the heaven realm, human realm, asura realm, hell realm, hungry ghost realm and animal realm. The Six Realms encompass a very vast [space]. How much time does it take? It takes dust-inked kalpas of time. It is truly not easy. It is truly difficult. So, how could this dragon girl attain [Buddhahood] in the span of an instant? There are so many sentient beings in the Six Realms and Four Forms of Birth. Sentient beings are very stubborn; in the Six Realms, sentient beings by nature are very stubborn and hard to tame. When we consider these matters and appearances in this way, Wisdom Accumulated’s disbelief is understandable. This is because for the dragon girl to be able to comprehend and awaken to this subtle and wondrous Dharma would truly be far too fast. She did this far too quickly. She was able to attain Buddhahood just like that. From Wisdom Accumulated Bodhisattva’s standpoint, he truly could not accept it.
What Wisdom Accumulated meant is: Because the wondrous Dharma is so extraordinary, he could of course believe that those who excel in teaching it and are able to practice it will attain Buddhahood. But when he saw the merits and virtues. Mighty in Benevolence had accumulated and compared them to this newly-inspired eight-year-old dragon girl, he could not help but have doubts about her swiftness [in attaining Buddhahood.] If he believed that it could be done swiftly, then he would suspect that Sakyamuni lacked wisdom or had dull capabilities. If he believed that it had to be done slowly, then he would doubt the dragon girl’s forming aspirations in an instant. How could she immediately overtake the many kalpas Sakyamuni had spent? Thus he expressed his disbelief and so on.
So, Wisdom Accumulated thought that “Because the wondrous Dharma is so extraordinary, he could of course believe that those who excel in teaching it and are able to practice it will attain Buddhahood.” Knowing this wondrous Dharma, Wisdom Accumulated believed that this wondrous Dharma is very extraordinary. Wisdom Accumulated understood it and believed it. After attaining the wondrous Dharma, people can teach the Dharma and attain Buddhahood. He believed in this as well. However, Wisdom Accumulated felt that, to be able to understand this wondrous Dharma, we must accumulate virtues and merits. So we will be like “Mighty in Benevolence,” just like Sakyamuni Buddha. To “compare [the Buddha] to the newly-inspired” means comparing the Buddha to [the dragon girl.] For countless kalpas, [the Buddha] came to attain the wondrous Dharma; this he believed. But the eight-year-old dragon girl attained Buddhahood so swiftly. This “swiftness” was [Wisdom Accumulated’s subject] of comparison. Her attaining Buddhahood means they would be equal. So, if one said that the dragon girl is equal to Sakyamuni Buddha, Wisdom Accumulated would certainly have doubts. Thus, he expressed his doubts by using Sakyamuni Buddha as a comparison. Does Sakyamuni Buddha have dull capabilities? Why did He take such a long time to attain Buddhahood? How about the dragon girl? How could she attain Buddhahood so swiftly? What capabilities does she have to attain Buddhahood so swiftly? So, if he believed this, he would have to think that Sakyamuni Buddha took too long to [attain Buddhahood.]
Does He have dull capabilities? Or he could doubt the dragon girl’s forming aspirations in an instant; could she really form aspirations in an instant and “immediately overtake the many kalpas Sakyamuni had spent?” He truly did not want to believe this. The belief or disbelief was on this point. Does it take many long kalpas or an instant? The dragon girl immediately attained Buddhahood. For Sakyamuni Buddha, as Wisdom Accumulated knew, this took many kalpas. He was stuck on the line between belief and disbelief.
In fact, we ordinary beings are the same. We are [stuck between] belief and disbelief. We know the Dharma is very good, but in this lifetime, our spiritual practice is so difficult. Will we surely attain Buddhahood in the future? If we cannot steady our minds and we create karma again, we will regress again. Will we still have future lifetimes? Will we need to start over again? These are doubts. Since it is so difficult, should we give up? Wisdom Accumulated Bodhisattva knew that sentient beings have these problems, and they have layers of doubts. So, Wisdom Accumulated Bodhisattva manifested as having this kind of capability to ask this question. Now, we must know how Manjusri Bodhisattva resolved Wisdom Accumulated Bodhisattva’s doubts. We ourselves must first use our mind to earnestly contemplate and consider. We must prepare ourselves mentally, so we can understand these two Bodhisattvas. One of them is the Bodhisattva who accompanied Many Treasures Buddha. The other is the present Buddha, Sakyamuni’s attending Bodhisattva, a Buddha from the past. We must mindfully comprehend what these two Bodhisattvas discussed. So, all of us must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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