Explanations by Master Cheng-Yan
Subject: The Buddha Praised the Bodhisattvas Who Rejoiced (世尊嘉讚 菩薩隨喜)
Date: November.07.2018
“When we see others do good deeds and rejoice for them, this is just like giving. The wealthy give money and provisions, while the poor give water and herbs. They each rejoice in their own ways; this is all considered giving. They accord with their vows and actions and take joy in their cultivation of goodness. By benefiting sentient beings, they attain blessings and virtues.”
We must be mindful! “When we see others do good deeds and rejoice for them, this is just like giving.” We must mindfully comprehend this. We must constantly have a joyous heart; when we see people doing good deeds, see them vow to engage in spiritual practice or see that they are well-cultivated, we must rejoice for them. When we encounter these kinds of people, we should praise them. We must be joyful. This is a good thing.
We need to develop this mentality of ours, constantly helping others to succeed, praising others and rejoicing for them. This is what a well-cultivated person is like. Praising and encouraging others is also a kind of giving. Thus, “this is just like giving.” Those who are wealthy have the means to give. They are able to give because they have wealth and power. If they are willing and form aspirations, they can give a great deal to others, accomplishing the great deed of giving for those in suffering. For this, we must praise them, for they are counted as the rich among the rich. They have an abundance of blessings, fame and fortune in their lives, and are rich in personal wealth. These all come from blessings and virtues accumulated from previous lives, so we ought to praise them. We should praise their past causes and their present effects.
Moreover, the seeds they plant now, the causes and their effects, are all beneficial, so we should praise them. “The wealthy give money and provisions.” Some who are in suffering are so destitute they do not know where to get their next meal, so those who are wealthy give them food. Some people suffer from the freezing cold in the winter, so [the wealthy] give them warm, thick clothes so that they can endure the winter. Some people are homeless, with no place to hide from the wind and rain, so [the wealthy] give them a warm place to stay.
These are the wealthy who are willing to form aspirations and willing to give; they are the rich among the rich. What about poor people? The poor are also willing to give to others, yet their material resources are insufficient. They possess nothing, so how can they help? They do their best. Even by carrying a handful of water to give to others to quench their thirst or picking wild vegetables and provisions, even just a little, they can also help others reenergize their body. This is also practicing giving. Doing our best to give is correct.
These types of stories are often encountered in the Buddha’s teachings. Something small may not seem important to us, but they have done their best. [The poor person’s] willingness to give and the wealthy person’s willingness to give are equal. However much they have, they do their best to give as much as they can. Everyone combines their strength together. [People with] this mentality who do their best are the most wealthy. Those who are very wealthy are willing to give. Ordinary people think, “If I can just be a little more frugal, I can also give to others.” Poorer people feel, “If I save a bit [on the money], I too can lend a hand.” Even if they are workers, they can still give a half day or full day’s wages. Even if they have nothing, they work hard to give. These are all forms of giving. When we see people doing this, we must hold praise in our hearts. We should praise them with words, praising, commending and recognizing them. When we do this, everyone will naturally know that doing what is right will be recognized by others. So, they will feel joy and be willing to give even more. Or those who hear or see the good deeds will say, “Wow, that was a great thing [they did]. From now on, I am willing to join them.” In this way, we can work together and praise one another. Then, people will encourage and spur on each other. Through this guidance and purification, more people will praise others, and more people will be doing good deeds. This forms a sense of moral principles and a wonderful society. So, we must encourage everyone to “rejoice in their own ways; this is all considered giving.” This is what we should do! When we see that someone does a good deed, we should praise them and make everyone happy.
Such behavior is also giving. Although we did not give anything, put in any energy or even give any items, we praised others, bringing them happiness and peace of heart so that they can continue [to give]. In this way, we are also giving. This is giving by praising with our speech. Isn’t this part of the Four Practices? In the Four Practices of Bringing Peace and Joy, aren’t we taught to do good deeds with our bodies and speak good words with our mouths by constantly praising others? Praise helps people accomplish good deeds; this is also [a form of] merits and virtues.
So, we must earnestly and mindfully give. We can do it at any time. When we see others doing [good deeds], we must joyously praise them. This is also taking joy in others’ merits. This is also a form of giving. “They accord with their vows and actions and take joy in their cultivation of goodness.” When we form aspirations to do good deeds, some others may find out and try to stop us, [saying,] “How can you be so foolish? Why don’t you spend the money you make on yourself? Oh! How can you be so foolish? Why don’t you use your time to go on trips or use it on learning? Why do you go to do such empty things together with those people?” If we are people with wisdom, [we respond]. “Indeed! We do ‘things’ that are ‘empty’.” The “things” we do are conditioned good deeds. These are tangible. So why are they “empty”? [They represent] unconditioned Dharma; we do not expect anything [in return] or keep track of [how much we give]. We serve with “the Three Spheres of Emptiness”. In or everyday life, we must do [good deeds]; when we know something is good, we just do it.
If we know to think in this way, when people try to impede us or discourage us we will not be impeded by them. So, for those of us who wish to do good deeds, our hearts must be steadfast. When we see others doing good deeds we ought to praise them. This also bring merits and virtues. In this way, we help each other accomplish good deeds. If we see people trying to do good deeds and try to hinder them, for those without firm spiritual aspirations and clear understanding of principles, they may be obstructed by a few remarks and stop. This is obstructing the path to enlightenment. We will not attain merit and virtue in this way, but on the contrary, create karmic causes.
So, we must be very careful when interacting with people and dealing with things. When we interact with people, as we see them wanting to complete a good deed, we must rejoice for them. If we can help them, as we do so, [we gain] merits and virtues. If we cannot help them, we must praise them; this also results in merits and virtues. This is what is meant by, “They accord with their vows and actions and take joy in their cultivation of goodness.” Because they have this aspiration, because they are willing to do such a deed, we must take joy in it and praise them. This is because what they want to do “benefits sentient beings”. It is something that benefits people and sentient begins. It also helps them “attain blessings and virtue” themselves.
For each of us, as long as everything that we do benefits others, we should just do it creates blessings for humanity, while those who do it “actualize the Six Paramitas in all actions”. In this way, they accumulate merit and virtue and plant the root of goodness.
In the Lotus Sutra, don’t we often read this? Don’t we often speak of this? We do! So, “They benefit sentient begins and are able to attain blessings and virtue.” When we rejoice for them, we also attain merits and virtues. When we see people do good deeds, we feel joyful and praise them. If people make vows, as long as they are good, we must encourage them. These are all good deeds. So, regarding “giving praise,” previously [we spoke of] the Bodhisattvas paying respect to and praising the Buddha. They even praised that sentient begins were easily transformed. These were the Bodhisattvas’ praises. So, our praise of others is a form of etiquette; it is the etiquette of learning the principles. It is not the case that, after learning the Buddha’s teachings, [we say], “I know, I know, I understand. I will teach others. All I need is to attain the Dharma; I am not willing to show my respect to others.” This is incorrect. Just look at how all the Bodhisattvas who emerged from the ground were so respectful. They followed the etiquettes and principles. This is what the Lotus Sutra teaches us. If we want to practice the Bodhisattva Way. We must follow the principles of the worldly Dharma; we must follow the etiquette and be reasonable. Only then can we [cultivate] our character. This is “illuminating luminous virtue”.
We must understand the etiquette and principles and that the most valuable thing in life are the principles. We must have propriety and principles. We ought to abide by rules and customs. This is like how we order and manage [things], whether it is a big company or a small family. Small families have their family traditions and big companies have their regulations. The principles is the same. Without these etiquette and rules, there will be chaos. In the Lotus Sutra, the Buddha taught the Bodhisattva Way, which is inseparable from the working s of the world. So, in the sutra passage, when the Bodhisattvas arrived at the Dharma-assembly, they followed the etiquettes and rules.
The previous sutra passage states, “At that time, those great Bodhisattvas spoke in verse. Excellent! Excellent! ‘Great Hero, World-Honored One, all these sentient beings are easily transformed and delivered’.”
They praised the Buddha for patently enduring the Saha World and not abandoning sentient beings, coming to transform sentient begins in this way. They also praised that sentient begins had, for a long time, lifetime after lifetime, been nurtured by the Buddha. [The Buddha] nurtured them. By teaching them continuously and repeatedly, He gradually tamed them, until finally their karmic conditions had almost matured. So, it was easy for them to understand the Dharma they listened to. They gradually understood more of the Dharma they listen to and understood the Buddha’s intent more clearly. The clearer they were, they would begin to practice according to the teachings. Because of this, these sentient beings drew near to the time when. “They were easily transformed and delivered”. As the Buddha was teaching the Dharma, they could already recognize His voice. As the Buddha spoke, they were already familiar with His words. They were already familiar with His words, so when the Buddha spoke these words, they could comprehend the Buddha’s intent. Thus, they slowly gained a clear understanding.
So, “They are able to ask about all Buddhas extremely profound wisdom. After listening, they have faith and practice. We all rejoice for them”.
They saw that the sentient beings of the Saha World had already comprehended the Buddha’s intent, that they understood the Buddha’s words. If they did not understand the very profound [teachings], they knew to ask. If people do not ask at all, they will not understand. [They may say] “I know, I know but still do not understand it. If they do not understand, even if they know, they will forget and not know what to ask. Or they may understand it but still be unclear on the content they [must] then ask about what they remember. This is like how the Introductory Chapter described the Buddha starting to teach the Lotus sutra. Ananda described this situation. Then in the Chapter on Skillful Means, the Buddha was continuously praising the Buddha’s True Dharma as being extremely profound.
In the past, He had used skillful means, but now He began to reveal the True Dharma. This True Dharma is very profound, extremely profound! At that time, Sariputra knew that the Dharma was very profound, but to what extent? The Buddha taught skillful means in the past and would open and reveal the True Dharma of the One Vehicle in the future. It was extremely profound, yet what were these profound [teachings]? So, Sariputra brought this up and asked the Buddha to teach it to them. The Buddha “refused three times”. However, Sariputra persisted without giving up and kept asking, again and again. The Buddha did not, upon being asked once, respond immediately. He [said], “Stop! There is no need to speak it.” “I have said enough. It is very profound. If I tell you, you will not understand”. This made Sariputra want to hear it even more. “If it is such profound and wondrous Dharma, I wish to hear it even more”. He asked again, but the Buddha continued to say, “Stop, stop! It is too deep, you will not understand. You will misunderstand. This will just add on to the teachings that you cannot understand”. Sariputra became even more curious. “Are there teachings that are completely incomprehensible? Are there teachings that cannot be understood but instead will make us even more confused?” This made him want to listen to it even more, so he asked a third time. This time, Sakyamuni Buddha took this opportunity and said, “Since you have asked three times, how can I not teach it? Since you have asked three times, I will teach it, but you must be very mindful. I understand that you are all mindful now and truly want to listen to it, so I will teach it to you. But you must listen mindfully”.
He then began to enter the sutra and teach the One True Dharma. [The Buddha] officially began to open “the door of the manifest”. He talked about His past and present, how Sakyamuni Buddha had continuously transformed sentient beings. With this sutra, He wanted to let everyone know that those with wisdom are capable of understanding. Once they understand, they know to ask questions, to seek the source of this Dharma. After pursuing it, they know the true direction and can then put it into practice bringing peace and joy into the world. All Bodhisattvas praised how [sentient beings] in the Saha World were starting to know to ask questions and accept this kind of Great Dharma.
When the Buddha expounded this Great Dharma, there were still so many people listening. This sutra [was taught] for more than seven years on Vulture Peak, and [the assembly] was still so mindful in seeking the Dharma. Because of this, these Bodhisattvas praised how easy these sentient beings were to transform and how “They were able to ask about all Buddhas extremely profound wisdom”. They were also able to ask the Buddha to teach this Dharma, not only about the present time, but also about how all past Buddhas practiced, and how they attained Their wisdom. This is “[being] able to ask about all Buddhas extremely profound wisdom”. Sakyamuni Buddha did not only talk about himself, but also referred to how other Buddhas in this world transformed [sentient beings] in the past. This is wisdom.
Then, “After listening, they have faith and practice”. After listening, they could put it into practice. So, “We all rejoice for them”. They were all able to reach this level, so we all rejoice for them. These people listened to the Dharma so joyfully and moreover knew to ask questions. After understanding it, they were also willing to form aspirations and put it into practice. We should also rejoice for them, be willing to listen, and be willing to put the teachings into practice. In this way, feeling joy for and praising others is a form of merits and virtues.
The sutra passage continues, “At this time, the World-Honored One praised those senior great Bodhisattvas, Excellent! Excellent! Good men, along with the Tathagata, you are all able to rejoice for [sentient being]”.
In this current passage, it is the World-Honored One’s turn to praise these Bodhisattvas. These Bodhisattvas were truly remarkable. “You all can also understand this. “You can understand that in a world that must be endured, for stubborn sentient beings to be tamed is no easy matter”. You all can further understand that, after these sentient beings have received the teachings, they were willing to accept them. They are willing to accept them over a long period of time and are able to realize and understand [the teachings]. These sentient beings slowly followed the teachings and comprehended the principles of the Buddha. That you praise them and rejoice for them is the same as encouraging them. At this time, the Buddha praised these Bodhisattvas in return, praising those who knew to praise others. We can see that these are principles and etiquette. They are etiquette and principles. These are mutual etiquette toward one another, and this mutual etiquette is the principles. They were mutually very respectful. Thus, in this way, the World-Honored One first commended and praised them for beings able to rejoice for [sentient beings].
The World-Honored One first commended and praised them for being able to rejoice for [sentient beings]. Thus, He said repeatedly, “Excellent!” This demonstrates precisely that after the Buddha entered Parinirvana, they would protect, uphold, read, recite and widely expound this sutra.
To “commend” is to “praise”. He commended everyone, praising these Bodhisattvas. He praised them all for knowing to praise the sentient beings of the Saha World. They received praise because they “rejoiced for [sentient beings]”. Thus, He praised them repeatedly, [saying], “Excellent! Excellent!” He did not just speak once, but repeatedly praised [them]. This demonstrates that, after the Buddha entered Parinirvana, they would protect, uphold, read, recite and widely expound this sutra in the Chapter on Dharma Teachers, He continually called for people to protect, uphold, read, recite and widely expound this sutra. The Buddha worried that, after He entered Parinirvana, if the sutra and the Dharma were to cease [to be transmitted], the worldly principles would be lost. So, prior to entering Parinirvana, the Buddha was very worried, for the Dharma needs to be carried on by people.
In the Lotus Sutra, continuing onward to the Chapter on the Practice of Bringing Peace and Joy, it constantly asks us all to understand the Dharma. Some methods may be very laborious, extremely difficult and arduous means, and we will encounter many difficulties. Manjusri Bodhisattva understood the Buddha’s mind, so he could also ask the Buddha to further explain how to prevent those difficulties so that everyone’s heart could avoid difficulties, while preserving and enduring in advancing this sutra. The Buddha taught this in the Chapter on the Practice of Bringing Peace and Joy. He was worried that after He entered Parinirvana, there would be no one to pass down the Dharma. We must be able to praise [each other] like this and just do the right things. We must pass down the Dharma like this. Spiritual practice is not difficult; spiritual practice is very simple. This is just like how we always speak of how to transform our wisdom. In truth, in our spiritual practice, if we use the Buddha-Dharma to explain wisdom, then it [may seem] very profound. If we use worldly teachings to explain it, then it is very easy.
The consciousnesses of the Five Roots, which encounter the Five Dusts and connect with external states, must be transformed into all-accomplishing wisdom The flawed sixth consciousness, which is the thinking mind, must be transformed into profound discerning wisdom. The seventh consciousness, which contemplates when our Roots and Dusts meet, must be transformed into universal equality wisdom. The eighth consciousness, which is the storehouse of conditioned phenomena must be transformed into unconditioned, great, perfect mirror wisdom.
Regarding “all-accomplishing wisdom”, every day, for us unenlightened beings, the Five Roots connect with the external Five Dusts. It is our “consciousness” that [enables us] to perceive these objects. What allows our mind-consciousness to analyze and perceive these objects are the Five Consciousnesses.
With the Five Consciousnesses, our eye, the-eye-root, connects with the form object. Otherwise the eye-root and that form object would be separate. With you [all here], with so many people sitting here, with so many people sitting here, if I close my eyes, once my eyes are closed, I do not see you at all. Or if m optical nerves lose their function, even though I still have this eye-root, without the optical nerves, then these sense objects will have no effect on my consciousness. Thus, we need the Five Roots, Five Dusts and Five Consciousnesses to come together to exercise their function. We must transform [this] into “all-accomplishing wisdom”. By combining them together, having both the object and the eye-root, we will understand how to distinguish them in this way these matters will all turn into “all-accomplishing wisdom”. Simultaneously, when the sixth consciousness encounters external conditions, in our mind-consciousness, after we see something, its image remains. This image is imprinted in our mind. Thus, our “mind” will start thinking; we will think about that object. “I really love it. I truly love it”. The sixth consciousness must be turned into “profound discerning wisdom”.
Once ordinary people crave something, they desire it because this appearance is in their mind. So, unenlightened beings constantly desire things. Day and night, this appearance is in our mind-consciousness. How can we obtain it? We contemplate and think about which methods we can employ to obtain what we desire, to satisfy our heart’s desires. Following this, we begin to act. After we act, there are effects. The effects that ordinary people create are karma, negative karma.
If, after learning the Buddha’s teachings, we can transform our Five Consciousnesses into “all-accomplishing wisdom, we can leverage each other’s strength, using external resources to help those who suffer”. They have the need, and we have these things we can put to good use. So, with this amount of resources, our sixth consciousness can transform into “profound discerning wisdom,” and we will quickly consider, “Do these people suffer from lack of clothing, lack of food or lack of a place to live in?” We must earnestly observe this. After we observe and understand these people’s suffering, we must then begin to contemplate. We think about these people. Whether they are near or far, no matter who they are, they need our help. We must overcome many difficulties to help these people. So, no matter how far away they are, because all sentient beings are equal, we demonstrate “unconditional loving-kindness” and “universal compassion”. That is when our seventh consciousness transforms into “universal equality wisdom”.
After all conditioned good deeds have been done, they return to unconditioned Dharma. This is how the eighth consciousness turns into “great, perfect mirror wisdom”. In summary, we must be very mindful with these names and appearances. We must apply the Buddha’s Four Wisdoms in our present. In using them in our present, when we see these resources, having learned the Buddha’s teachings, we must not covet [things] for ourselves. We ought to employ these items. We have these things and now that suffering exists. From our Roots, Dusts and Consciousnesses, the Five Consciousnesses, we know the quantity of these items. We understand and transform [our consciousnesses] into “profound discerning wisdom”. Since we have these items and know of others’ suffering, we must come to earnestly contemplate. Do they need urgent relief or a temporary place to stay? Or do they need long term [help] with settling their bodies and lives? We must earnestly examine this and contemplate it. No matter which country sentient beings are in, for the sake of their future and their future generations, how can we help them continue to [live on]? This is a matter of the seventh consciousness transforming into “universal equality wisdom”. This is what we hope for; we hope that they can do the same. This depends on all that we do. From “all-accomplishing wisdom” and “profound discerning wisdom,” [to] “universal equality wisdom,” all conditioned actions that follow the principles will return to unconditioned Dharma. That is “great, perfect mirror wisdom”. We must all mindfully seek to comprehend this.
The consciousnesses of the Five Roots, which encounter the Five Dusts and connect with external states, must be transformed into all-accomplishing wisdom. The flawed sixth consciousness, which is the thinking mind, must be transformed into profound discerning wisdom. The seventh consciousness, which contemplates when our Roots and Dusts meet, must be transformed into universal equality wisdom. The eighth consciousness, which is the storehouse of conditioned phenomena, must be transformed into unconditioned, great, perfect mirror wisdom.
So, in the Bodhisattvas’ praise, they praised those who accepted the Dharma and could be easily transformed and delivered. These Bodhisattvas praised them, and the Buddha also praised the Bodhisattvas. So, He repeated, “Excellent! Excellent!” This showed that after the Buddha entered Parinirvana, there would be someone to transmit the Dharma in the future.
At this time, the World-Honored One praised those senior great Bodhisattvas, “Excellent! Excellent”: This explains that after the four guiding teachers led the assembly to pay their respects and give praise, the Buddha first praised them as well by calling them excellent and then explained this matter.
“At this time, the World-Honored One praised those senior great Bodhisattvas, ‘Excellent! Excellent”’. Because those senior Bodhisattvas represented everyone, the Buddha returned the gesture to them. “You four senior great Bodhisattvas, please tell everyone on my behalf that. I praise everyone very highly”. The principle is the same. This was the Buddha’s praise and affirmation.
Later, He began to describe, “Good men, along with the Tathagata, you are all able to rejoice for [sentient beings]. In Tathagata’s Dharma-assembly, everyone is capable of praising [others]. Although you all are already accomplished, you still can praise those who have yet to be so”. So, He praised these Bodhisattvas.
Good men, along with the Tathagata, you are all able to rejoice for [sentient beings]: This is what He praised them for. Good men, within the Tathagata’s Dharma, you are all able to rejoice for sentient beings.
[He said] “Good men”. “Good men” refers to the fourfold assembly of monastic and lay practitioners learning the Buddha’s teachings. They are all called “good men”. “Within the Tathagata’s Dharma, you are all able to rejoice for sentient beings. You can all, within the Tathagata’s Dharma, willingly rejoice for sentient beings. This is no easy task”. He praised them in this way.
The next sutra passage states, “At that time, Maitreya Bodhisattva and the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers all had this thought, ‘All of us, from the past until now…”’.
Now, [the sutra spoke of] Maitreya. Maitreya is the next Buddha. In the future, the one who will attain Buddhahood in this Saha World is Maitreya Bodhisattva. Maitreya Bodhisattva was at the Vulture Peak Assembly. Maitreya Bodhisattva was present from the start and all the way until now. We should remember that Maitreya Bodhisattva, in the Introductory Chapter, stepped forward to ask Maitreya Bodhisattva [questions]. Then Manjusre Bodhisattva began to draw from the past Sun-Moon-Lamp Radiant Buddhas. So, speaking of [Maitreya], he was present at the Vulture Peak Assembly from the beginning to the present. Maitreya Bodhisattva had already, for lifetime after lifetime, continuously engaged in spiritual practice. He and the Bodhisattvas as numerous as the sands of 8000 Ganges Rivers, such a great number of people, all gave rise to the same thought. So, Maitreya Bodhisattva is the future Buddha who will succeed [Sakyamuni Buddha]. He will be the succeeding Buddha in this world. He said, “All of us, from the past until now…”. “This means since long ago.” This is to say, from long ago until now.
All of us, from the past until now: This means since long ago, from the past until now. Maitreya and all those Bodhisattvas who had questions and doubts had been with the Buddha from when He first attained enlightenment until the present time at Vulture Peak.
So, Maitreya Bodhisattva was like this. In the Saha World, he continuously transformed [beings] alongside the Buddha. It is just that there is an order to attaining Buddhahood. Sakyamuni Buddha attained Buddhahood before Maitreya. Maitreya is slower than [Sakyamuni Buddha] and will attain Buddhahood later. So, Maitreya and all those Bodhisattvas “who had questions and doubts had been with the Buddha from when He first attained enlightenment until the present time at Vulture Peak.” This is saying that Maitreya Bodhisattva has constantly been there with the Buddha over many lifetimes. All the way through the Lotus Sutra, at Vulture Peak Assembly, he was also there. He led the assembly to ask questions. This was Maitreya Bodhisattva’s unique characteristic. So, “Maitreya and the assembly at Vulture Peak saw those great Bodhisattvas emerge from below. They had never seen this before.”
Maitreya and the assembly at Vulture Peak saw those great Bodhisattvas emerge from below. They had never seen this before, so they had doubts in their hearts and had this thought. The group of sages emerging from below had astonished the assembly. Many kalpas were made to seem like half a day; who wouldn’t think this strange? Seeing these Bodhisattvas as numerous as the sands of 8000 Ganges Rivers, they all had their doubts about that which had manifested. The Loving One, with the wisdom of the one succeeding the Buddha, wished to investigate the reason for this. Thus, he gave voice to his doubts about the manifest and requested [the teachings] so as to resolve both his and others’ doubts.
Maitreya saw these people emerging from the ground. There were so many Bodhisattvas. It seemed they had never seen them before; there were so many of them. Thus, they had doubts in their hearts and began to ask questions. These people emerged from the ground, including so many sages and practitioners. They all emerged in this way. So, many had doubts in their hearts.
In particular, during the previous passage where 50 small kalpas were shortened to half a day, this left everyone feeling great trepidation. How could such a long time, so many kalpas and so many teachings be shortened to half a day? Could they comprehend this? How could they not be surprised and doubtful? It was certainly strange. [The Buddha] shortened such a long time to half a day. This truly made people felt doubtful and strange. Maitreya Bodhisattva still had questions, so he raised these questions. “Seeing the Bodhisattvas as numerous as the sands of 8000 Ganges Rivers, they all had their doubts.” It is the same.
Regarding this manifestation, in the past, before the Buddha attained Buddhahood, how did He walk the path? It was [such a long journey]. He had so many manifestations over such a long period of time, so everyone harbored a bit of doubt and confusion. So, [it says] “the Loving One. The Loving One” is Maitreya. Maitreya has the wisdom of the one who succeeds the Buddha. We can see that he will attain Buddhahood, but to attain Buddhahood, in terms of the time of this world, it is trillions of kalpas away. So, there is still a great deal of time. But in terms of Buddha’s state, he is the Bodhisattva that will succeed the Buddha in the future Saha World, He is now the Bodhisattva who will succeed the Buddha. He is in line behind Sakyamuni Buddha, the Bodhisattva who will succeed the Buddha. With such wisdom, he is now practicing in Tusita Heaven.
However, whenever the Buddha teaches the Dharma, he is always present. So, with the wisdom of one who will succeed the Buddha [he] “wished to investigate the reason for this.” He had to investigate Sakyamuni Buddha’s accumulated lifetimes, the long time, the long kalpas of time he spent “to reveal the manifest,” coming and going. It is truly inconceivable. He shortened these principles to span the time of half a day. Everyone could understand that this was truly a bit strange and doubtful.
Because of the “doubts about the manifest,” the door of the manifest, he raised these questions “so as to” resolve his doubts. Of course, this represents that others had doubts in their minds too. For us to clearly understand [the principles], there must be someone who raises questions. In order to understand the principles, we must ask for clarity. Then it will be explained more clearly. This is just like the start of the Lotus Sutra, where the Buddha sat in silence while Maitreya Bodhisattva and Manjusri Bodhisattva engaged in a conversation. Upon hearing them, everyone felt that the sutra that the Buddha was going to expound would be very special. This made those present want to seek this sutra.
Moreover, when the Buddha emerged from Samadhi, He constantly kept praising this profound and wondrous Dharma. Thus, it lead Sariputra to repeatedly seek it, to repeatedly ask the Buddha. All of this comes from “asking.” When people ask questions, [the Buddha] can begin answering with the Dharma. So, asking questions about the Dharma is extremely important. We must be very mindful to be able to comprehend the Dharma. With understanding, there is doubt, and if there is doubt, we must ask questions. If we ask questions, we will gain clarity. This is the meaning of all this. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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