Explanations by Master Cheng-Yan
Subject: Maitreya Raises Doubts and Asks the Buddha (彌勒興疑 以偈問佛)
Date: November.08.2018
“They praised the Buddha for using both the provisional and the true and for using His extremely profound, subtle and wondrous wisdom to [explain] the subtle and wondrous ultimate reality of all phenomena. He suited the capabilities of both Great and Small Vehicle practitioners so that upon listening, they will understand, have faith, practice and attain realization. Starting from when they first had faith that they can attain Buddhahood, they will walk the Bodhisattva-path forever, upholding their practice of reverence without rest.”
We must mindfully seek to comprehend this! “They praised the Buddha for using both the provisional and the true and for using His extremely profound, subtle and wondrous wisdom.” We have seen those Bodhisattvas emerge from the ground and come to the Dharma-assembly at the Vulture Peak. We have seen how they were all so orderly! As they came, abiding in the air, they paid respect to the two World-Honored Ones. At the same time, they cycled around to the Buddha’s multiple manifestations to pay their respects to them. They came in front of the Buddha and praised Him again.
This way of paying respect and giving praise is also something [we must practice]. Principles must be expressed through etiquette. It is the same with the Buddha-Dharma. Bodhisattvas and the Buddhas also [followed] this kind of etiquette. We have described this previously; this is what was described in the sutra passage. Look at the way Bodhisattvas praised the Buddha. They respected the Buddha and paid respect to and praised the Buddha for His wisdom. The Buddha attained Buddhahood and united with the true principles of the universe. The skills He had attained, this perfect wisdom, did not come by easily. He had to have the aspiration to engage in spiritual practice and dedicate Himself among people for a long time. He patiently cultivated Himself, upheld the Dharma and gave of Himself. The time [He spent] was not just a lifetime or two; throughout many lifetimes, He constantly sought the path to Buddhahood and transformed sentient beings. He reverently sought the Dharma [following] the etiquette, the principles of reverence. He brought together “propriety” and “principles” to continuously seek the Dharma. What about [sentient beings]? He treated them with loving-kindness, compassion, joy and equanimity. He sought [the Dharma] and gave to others in a continuous cycle. This cycle accumulated for a long time until He was replete with wisdom and virtues.
The Four Wisdoms: All-accomplishing wisdom. Profound discerning wisdom. Universal equality wisdom. Great perfect mirror wisdom.
So, among the Four Wisdoms, starting with “all-accomplishing wisdom,” we sentient beings all intrinsically have this [wisdom]! Our Five Roots connects with the Five Dusts. Regarding the objects we come into contact with externally, what perspectives do we have on them? How do we discern them? What mindsets do we have? When we encounter these things, some of which we love, and some of which we do not. Of the things we love, how can we pursue them? We have this kind of mindset.
But for Bodhisattvas and Buddhas, ever since they began their spiritual practice, they began to transform their material desires into “all-accomplishing wisdom”. When it comes to our roots, as our eye-root connects with the material objects of the external world we must use [those objects] as tools to make a living or help people. All things we see and hear can be transformed. We can transform evil into goodness and do good with our “body,” with our “speech” and with our “mind”. So, we go from “all-accomplishing wisdom” to “profound discerning wisdom”; we must earnestly contemplate it and understand it.
Then, we must have “universal equality wisdom.” Between people, we must respect each other because everyone is equal. We must love each other and we must encounter each other to walk towards the path to Buddhahood. We help each other attain “great perfect mirror” wisdom.
As we help each other, we are grateful and [give] unconditionally. With an open and spacious state of mind, we can return to the state of tranquility and clarity with a pure and clean mirror in our hearts. This is how He used “both the provisional and the true.” He used both the provisional and the true. The “provisional” refers to revealing this manifestation. We must learn to fulfill [our duties] according to our role in the human realm and take on our responsibility. We must teach sentient beings and put [the teachings] into practice to serve as role models. Sakyamuni Buddha was like this. He manifested in the world. [He manifested] how He lived His entire life, the stories [of His life] from His childhood to His adulthood, His thoughts and ideals and how He helped sentient beings. His mind was liberated; His mind was not affected by the external world. He is in this transcending state and sees all people are equal in nature.
This is how the Buddha manifested His appearances in this world. This is “revealing the provisional”. Furthermore, when the Buddha taught the Dharma, He did not just [teach] using what he had been through as example, but He also taught about how others transformed people in the Buddha’s era. He even talked about the past, the very distant past. [He talked about] His past affinities with His disciples, the karmic retributions His disciples created, as well as the fortunes and misfortunes and [stories of] gains and losses of the world. The Buddha analyzed the accumulated collective karma of sentient beings. With so much Dharma, the Buddha taught the “provisional” as He talked about the past. Indeed, all principles are “true”. Since He wanted to teach the principles to us, but we could not comprehend them, He revealed these principles through “appearances”. Through these tangible matters and appearances, He taught us the principles. So, the Buddha used “both the provisional and the true”. He used true principles to [teach], but people could not understand intangible things. So, He used tangible things, forms and appearances as analogies to teach us. This is truly not easy; He had to use both the provisional and the true.
So, “[He used] His extremely profound, subtle and wondrous wisdom.” He had to use extremely profound Dharma and exercise His subtle and wondrous wisdom to teach by observing capabilities, timing and people. He taught according to the state of this world and what was needed at that time, teaching the Dharma according to the people. If He did not have such extremely profound, subtle and wondrous wisdom and were unable to teach the Dharma according to time and capabilities, it world truly have been very difficult! Since the principles are very profound and people, matters and things are very complicated, how did He resolve the afflictions and ignorance caused by this complexity? He had to use these same principles to bring everything together from the complications of people, matters and things. So, this is called “the provisional and the true”. This is “using both the provisional and the true”. To do so, He had to use subtle and wondrous wisdom. So, He “[explained] the subtle and wondrous ultimate reality of all phenomena”. The ultimate reality of all phenomena is subtle and wondrous. It is very difficult to [grasp] the reality of this Dharma unless everyone can experience and understand it by applying the principles we awaken to and put them into practice. This is ultimate reality of all phenomena. When we are asked to see something that has been put together, we are not just looking at how this thing looks. In addition to its looks, it must also exercise its inherent function. Only when this function is activated is the principles of its ultimate reality revealed.
The Buddha told us that wisdom is intrinsic in everyone. We can apply it very simply; this is the very simple “all-accomplishing wisdom”. We can understand what sentient begins in suffering need and how to gather those things, cherish them and put them to use. With “profound discerning wisdom,” we should truly only apply it on how to interact with people, how to make use of interpersonal relationships and how to cherish people and things. We must always use it toward things that are good and natural; we must give of ourselves with the goodness and principles naturally [inside] us. We give of ourselves with benevolence, justice and propriety and so on. This way, we can be free and at ease, safe and peaceful.
But it is different nowadays. People nowadays apply these principles to mine ores from the mountains. They refine lots of minerals to extract the metal within them and extract many things from them. The nature was originally very beautiful and safe, capable of providing for people’s daily living. Now, it is damaged. The climate now is not in harmony; this is closely connected with the damage made. Sentient begins are ignorant and only know how to seek profits; they lose the comprehension of true wisdom. They only know how to destroy but not how to care for the environment.
Now, they truly need the Buddha-Dharma to “[explain] the subtle and wondrous ultimate reality of all phenomena.” So, we must use skillful means; we must use the provisional to manifest the ultimate reality. We must use all kinds of methods to save sentient begins from the crises in their minds. The crises in sentient being’ minds constantly bring harm. For “benefits,” they bring “harm”. So, they first do “harm” then gain “benefits” doing the damage first. So, how do we return to our [natural wisdom] and inspire our goodness and thoughts of love? When we return our wisdom to its natural state, we can use “profound discerning wisdom” to earnestly observe things. How do we use all materials in our lives? How do we save sentient begins from suffering? They need material spiritual [support]. How do we help people? Education, humanistic culture and medical care are all necessary! How do we help others? We must not deviate from virtuous thoughts. Everything requires virtuous thoughts. For medical care, we need charitable medical care. For education, we need education on charity, education that [awakens] our wisdom. For humanistic culture, we need a charitable culture, a culture that brings purity. Thus, charity, medicine, education and humanistic culture are all necessary.
How do we develop our potential for goodness in this world? This potential for goodness is inseparable from the Dharma. It is inseparable from the Dharma. When something deviates from the path of the true principles, it is just a “tool”, a “tool” in the world. We must give it potential for goodness so it can truly save people, safeguard wisdom and safeguard life. How do we safeguard wisdom-life and [physical] life? We must work hard toward this. It is the same with charitable work. So, we must earnestly safeguard our spiritual cultivation in life. How do we clear the path? How do we pave the path? The direction must be correct, so we must practice with subtle and wondrous [methods]. We must use the true Dharma to bring “profit” to others and [pursue] a mission that truly benefits sentient beings.
So, we must “suit the capabilities of both Great and Small Vehicle practitioners”. We must suit the capabilities of both Great and Small Vehicle practitioners; we must suit their capabilities. We make use of time, people and things in accord with the opportunities presented. We must earnestly teach them. So, we must “suit the capabilities of both Great and Small Vehicle practitioners so that upon listening, they will understand, have faith, practice and attain realization”. We hope that after listening to [the Dharma], everyone can realize and understand it. From people, matters and things, [we hope that everyone] can realize more and comprehend the Dharma that the Buddha taught.
So, “Starting from when they first had faith that they can attain Buddhahood…”. Since we began to listen to the Dharma, we must have faith in all the Buddha’s teachings and the karmic law of cause and effect. Interpersonal relationships are comprised of causes and conditions. Interpersonal relationships are so complicated because they are inseparable from the law of karma. Why are there people who experience extreme suffering or joy? Some are truly suffering and some are very joyful. Some are wise while some are foolish; some are poor while some are rich. Why are there such matters? It is because of these matters that we see contradictions in our minds. Thus, many afflictions and much ignorance are caused by these things. These are all inseparable from the law of karma. So, we must believe the Dharma the Buddha taught; it is the true principles. Be it “provisional” or “true” teachings, they are inseparable from [the true principles]. True Dharma is inseparable from “the provisional”; it is inseparable from skillful means. We must use matters and appearances to teach principles and use people, matters and things to analyze the principles. So, after listening to the Dharma, we must be really clear on this.
Starting from when we first develop faith, for things that are right, we must persist in doing them. For things that we seek, we must constantly advance forward to seek them; we should be like Sakyamuni Buddha. So, all Bodhisattvas came to praise the Buddha for His great perfect mirror wisdom and for how, for a very long time. He had sought this Dharma. For a very long time, He had immersed Himself in the Dharma, going among people to experience their state of afflictions. Without being in that state, there is no spiritual training ground to practice in. So, we must use the spiritual training ground among people to diligently grow our wisdom. This is the Bodhisattvas’ faith. The Buddha persisted on the Bodhisattva-path. This shows that He first had faith that He can attain Buddhahood. Through afflictions and ignorance, we can certainly attain great perfect mirror wisdom, which is tranquil and clear. The ability of this mirror is to reflect the land; it reflects everything on the earth without being defiled by anything. While among people, we are like lotus flowers in a lotus pond; there are many [defilements]. So, “They first had faith that they can attain Buddhahood” [refers to how] we must have deep faith that in the end we will be able to attain Buddhahood. In other words, we will thoroughly awaken to everything. So, we must forever sustain [our aspirations]. “Forever” means “for eternity”. “Forever” refers to walking the Bodhisattva-path, upholding the Bodhisattva-path for a very long time. This is how Bodhisattvas attain Buddhahood. They [engage in practice] forever; for a very long time, they practice the Bodhisattva-path. So, they “uphold their practice of reverence without rest”. They not only continuously give for sentient beings, they also continuously seek the Dharma without forgetting about etiquette. So, this is what “uphold their practice of reverence without rest” means. This is the Bodhisattvas’ attitude in seeking the Dharma. After they finally attain Buddhahood, they still [uphold] the same kind of propriety. This is an earlier passages. In the Chapter on Emerging from the Ground, it constantly talks about this etiquette and propriety.
The previous sutra passage states, “At this time, the World-Honored One praised those senior great Bodhisattvas, Excellent! Excellent! Good men…”. This is also a matter of etiquette. The Bodhisattvas praised the Buddha, and the Buddha also praised them. So, “Along with the Tathagata, you are all able to rejoice for [sentient beings]”. For a long time, they followed the Buddha, journeying on the Dharma of True Suchness to come to the world.
In this way, they were [immersed] in the Tathagata’s Dharma. They formed aspirations and rejoiced [for each other] over a long time. No matter how far He walks, they followed along with Him. For a very long time, they rejoiced and praised Him. As He engaged in practice, they continuously supported and praised Him. Thus, the Buddha repaid the Bodhisattvas for their praises.
“At that time, Maitreya Bodhisattva and the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers all had this thought”.
At that time, Maitreya Bodhisattva had constantly been in the Dharma-assembly. Since the Introductory Chapter, Maitreya Bodhisattva had been sitting there and now, Maitreya Bodhisattva was still there. Already sitting there was “the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers”. This was because they had come in continuously. Since the Buddha’s Lotus Sharma-assembly on Vulture Peak began, more and more Bodhisattvas had arrived. So, at that time, [there was] “the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers”. It was Maitreya Bodhisattva and these people. Everyone’s mind was the same; they all had a little bit of doubt.
The next sutra passage continuous with, “All of us, from the past until now, have never seen or heard of such a group of great Bodhisattva-Mahasattvas as these emerging from the ground and standing before the World-Honored One placing their palms together, making offerings and greeting the Tathagata.
After such a long time, they had never seen or heard so many Bodhisattvas, Bodhisattvas who came emerging from the ground. They had never seen anything like this before. Now, with such a scene, Maitreya Bodhisattva led these Bodhisattvas to express that they had never seen or heard of this in the past. Now, they saw and heard so many Bodhisattvas emerging like this. Having “emerged from the ground,” these Bodhisattvas had all come before the World-Honored One.
Emerging from the ground and standing before the World-Honored One: They attained the benefit of the Dharma, having been long immersed in the teachings. Their mind were open and understanding, like the earth splitting open.
“They attained the benefit of the Dharma, having been long immersed in the teachings.” These Bodhisattvas had all accepted the Buddha’s teachings over a long time.
The Buddha-Dharma permeates us like this so we can constantly keep the Dharma in mind, constantly nourish the ground of our minds with the water of dharma. This is like in the Chapter on Medial Plants, “The one rain moistens all of the earth”. Whether great trees or small grasses, they all equally attain benefit.
So, at that place, Maitreya Bodhisattva expressed that the ground of all Bodhisattvas’ minds had long been constantly nourished by the Buddha-Dharma. So, “Their hearts were open and understanding. Everyone’s heart was understanding. Because of this, they understood that these Bodhisattvas emerged from the ground”. So many Bodhisattva emerged from the ground; they were all here, gathering in front of Sakyamuni Buddha. they were all here, “placing their palms together, making offerings and greeting the Tathagata”.
Placing their palms together, making offerings and greeting the Tathagata: They sincerely upheld the Four Practices of Bringing Peace and Joy and were respectful vigilant of their Three Karma; this is referred to as “making offerings”. They respectfully asked whether the Tathagata’s daily life was peaceful and stable.
So, many Bodhisattva had emerged, arriving there. The Bodhisattvas already present saw them [and thought,] “We already have so many people here, and there are still more coming in. Wow! This Dharma-assembly can still accommodate more of them. The Bodhisattvas already present had never heard or seen a sight before. They also saw that those who came were very sincere. “They sincerely upheld the Four Practices of bringing Peace and Joy. All Bodhisattvas are like this! They are replete in their practices of body, speech, mind and vows. This is how they upheld the practice of bringing peace and Joy. So, they are “respectful and vigilant of their Threefold karma; this is referred to as ‘making offering’”. Everyone was able to [engage in] the Four Practices of Bringing Peace and Joy; they were all very respectful and vigilant and acted with great propriety. They came in order. This is “reverence” Making offerings with sincerity is referred to as “reverence”. “They respectfully asked whether the Tathagata’s daily life was peaceful and stable.” When these people came here, they were so reverent. They asked the Buddha, “Are You well? Are You in good health?” and so on. “Are these sentient beings easy to transform?” These Bodhisattvas also cared about the Buddha. they emerged from the ground, replete with propriety. The Bodhisattvas already present also saw this.
The next sutra passage continues with, At that time, Maitreya Bodhisattva-Mahasattva knew what the Bodhisattvas as numerous as the sands of 8000 Ganges Rivers were thinking and also wanted to resolve his own doubts. So, he put his palms together, faced the Buddha and asked in verse.”
Afterwards, with a reverent heart, [Maitreya Bodhisattva] used verse to speak about what Maitreya Bodhisattva and these Bodhisattva wanted to ask about upon seeing this sight.
At that time, Maitreya Bodhisattva-Mahasattva knew what the Bodhisattva as numerous as the sands of 8000 Ganges Rivers were thinking; He had the power of knowing others’ minds, so he knew the thoughts of his fellow practitioners, those great awakened sentient beings as numerous as the sands of 800 Ganges Rivers.
So, “He had the power of knowing others’ minds. Maitreya Bodhisattva said, “The Bodhisattvas as numerous as the sands of 8000 Ganges Rivers have doubts in their minds. They had doubts because they had never seen or heard this before. These Bodhisattvas came and greeted the World-Honored One. [Those already present] had doubts. This is what Maitreya Bodhisattva said, representing those Bodhisattvas as numerous as the sands of 8000 Ganges Rivers. Some people would say, “Maitreya Bodhisattva, how can you say everyone has doubts? He said this because “He had the power of knowing others’ minds”. This shows that his mind understood theirs. This is “knowing others’ minds”. They all shared the same mind. Their hearts were so close to each other’s.
They all shared the same mind, although there were Bodhisattva as numerous as the sands of 8000 Ganges Rivers. We read in a precious sutra passage that started from several trillion Bodhisattva, [the number decreases] to four, three, two and one. The principle is the same regarding [the thoughts] in our minds. Maitreya Bodhisattva asked the Buddha with the mindset of representing many people. “So he knew the thoughts of his fellow practitioners.” They knew each other; they had faith in and understood each other well. The Bodhisattva’s hearts were connected. So, he could represent the Bodhisattvas to speak. They were “great awakened sentient beings Great awakened sentient beings” are Bodhisattvas. When these Bodhisattvas were gathered together, they were “as numerous as the sands of 8000 Ganges Rivers”. These Bodhisattvas as numerous as the sands of 8000 Ganges Rivers had their hearts united. They were awakened sentient beings. They were “sentient beings of equal enlightenment”. They actually surpassed “sentient beings”. Maitreya Bodhisattva was truly a wise Bodhisattva. So, “He also wanted to resolve his own doubts”. He had to understand what everyone, including himself, had doubts about.
He also wanted to resolve his own doubts. So, he put his palms together, faced the Buddha and asked in verse: He also had doubts on his mind, so he asked the Buddha to answer his questions about the Dharma to resolve these doubts so there would be no more confusion. For the sake of the assembly as well as himself, he inquired into the subject of their doubt. This inquiry was about the Bodhisattvas who emerged from the ground to abide in the empty air. This had never been heard of or seen before, so where had this present fruition come from?
So, “This inquiry was about the Bodhisattvas who emerged from the ground to abide in the empty air. This had never been heard of or seen before, so where had this present fruition come from?” This was to make the Buddha talk about how so many Bodhisattvas who emerged from the ground had engaged in spiritual practice in the past and received the Buddha’s transformation.
Now that they emerged from the ground, [those present] saw their fruition. But what causes did they have in the past so that, at this point, they would emerge from the ground? Maitreya Bodhisattva now asked this. He brought up his doubts to invite the Buddha to continue teaching the Dharma. This is how the teachings proceed. Maitreya was a Bodhisattva of Equal Enlightenment; he was foremost among the assembly. Maitreya Bodhisattva is now at the palace of Tusita Heaven. He will be the one who descends to the Saha World to succeed the Buddha. He is now the Bodhisattva to succeed the Buddha; he is preparing to attain Buddhahood in the human world. Although we say that he is preparing to come, with respect to our human realm, it will still take a very long time. Now he is already in Tusita Heaven, but with Sakyamuni teaching the Dharma widely, he had to come listen to the Dharma. This is Maitreya Bodhisattva; he is a Bodhisattva of Equal Enlightenment. He engaged in spiritual practice with the Buddha lifetime after lifetime.
Maitreya is a Bodhisattva of Equal Enlightenment, foremost among the assembly. At the Vulture Peak Assembly, when Venerable Sakyamuni was about to teach the Lotus Sutra in the beginning, He radiated light to illuminate the world. At that time, it was Maitreya who led the assembly to present their doubts. He began to ask questions.
“Equal enlightenment” means that he is close to “wondrous enlightenment. Wondrous enlightenment” is when he attains “great perfect mirror wisdom”; this is attain Buddhahood. Now, he was at the status of equal enlightenment and foremost among the assembly. At the Vulture Peak Assembly, when Sakyamuni Buddha was about to teach the Lotus Sutra in the beginning, He radiated light from between His eyebrows. Everyone should still remember this. People had questions in their minds, and it was Maitreya Bodhisattva who led them to ask Manjusri Bodhisattva to explain. Manjusri Bodhisattva then began to talk about the Sun-Moon-Lamp Radiant Buddhas in the past.
So, this is how Bodhisattvas came to support the Dharma-assembly. So, we must be grateful to Maitreya Bodhisattva. He started [asking questions]. This was His responsibility. As Sakyamuni Buddha needed to teach the Bodhisattva Way, to begin teaching the Lotus Sutra, Maitreya had to take the responsibility for this Dharma-assembly and initiate [the teachings]. So, Maitreya took this responsibility in this Dharma-assembly and first presented everyone’s questions. Then Manjusri Bodhisattva began to answer. Manjusri Bodhisattva was Honorable Dragon King Buddha in the past. He attained Buddhahood in the past, and Maitreya will attain Buddhahood in the future. So, these two Bodhisattvas began their dialogue there. They began to initiate the Lotus Sutra. So, we must be grateful. This revealed the wondrous Dharma of the One Vehicle and its principles. Whether they are past or future Buddhas, they came to help the present Buddha teach the Lotus Sutra.
This shows that the wondrous Dharma of the One Vehicle is the wisdom the Buddha realized that brings the ultimate benefit to others; it originates entirely from the ground of the fruit of Buddhahood and flows out from the ocean of enlightenment. That Bodhisattva of Equal Enlightenment seemed to be one question away from it.
So, this “is the wisdom the Buddha realized that brings the ultimate benefit to others”. He attained [this realization]. After Sakyamuni Buddha attained enlightenment Himself, He could bring the ultimate benefit to Himself and others. With this wisdom, at the Lotus Dharma-assembly, the Buddha had to teach all of it. This was because what He had discovered was the great discovery that “Sentient beings all have Buddha-nature”. As for this Dharma, that “Sentient beings all have Buddha-nature,” He had to give it in its entirety to the assembly for everyone to completely comprehend. So, “It originates entirely from the ground of the fruit of Buddhahood and flows out from the ocean of enlightenment”. After the Buddha attained enlightenment, with the Dharma, we see that He had taught it for more than 40 years, almost 50 years. He did it all to help us understand [the Dharma]. It is a shame that we could not understand it. So, how great is the Buddha’s wisdom? [The wisdom] constantly flows out from the ocean of enlightenment in the ground of the Buddha’s mind.
It is like Bodhisattvas emerging from the ground, extremely numerous. So, “that Bodhisattva of Equal Enlightenment” has wondrous wisdom. These Bodhisattvas with wondrous wisdom have “equal enlightenment”. They are Bodhisattvas of Equal Enlightenment. They “seemed to be one question away from it”. Maitreya Bodhisattva has not attained true perfect enlightenment; he has a tiny bit to go to reach the state of enlightenment.
Seeing [the Bodhisattvas] emerge from the ground, he could not understand it, so he needed to inquire again. So, he “seemed to be one question away from it.” He was almost there. “There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized.” We must be earnestly mindful of these three doors.
There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 1. With sentient beings’ minds as the foundation, He revealed appearances and nature, helping them to transform their knowledge into Buddha-wisdom. This depended upon Maitreya initiating the questions and requesting the Buddha to teach.
“First, with sentient beings’ minds as the foundation….” Speaking of sentient beings’ minds, all the Dharma taught by the Buddha is about our mind. So, He revealed our nature and appearances. Thus, with our nature, He “helps us transform our knowledge into Buddha-wisdom.” From what we see and the analyses we understand, we can turn [our mind] back. So, the Four Wisdoms we have constantly been talking about the past few days [are] all-accomplishing wisdom, profound discerning wisdom, universal equality wisdom and great perfect mirror wisdom. From the state of ordinary beings, we must transform our consciousness into the Buddha-wisdom. So, “this depended upon,” meaning it “relied on.” “Depending upon” is “relying on. This depended upon Maitreya initiating the questions and requesting the Buddha to teach.” This is what had to happen. Someone must inquire for the Buddha to begin teaching. In addition, [the second Dharma-door] is “the wisdom that gives rise to all Buddha-Dharma.” He gave us another layer of wisdom to understand the Buddha-Dharma. So, it is “the guide to all actions.”
There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 2. With the wisdom that gives rise to all Buddha-Dharma as the guide to all actions, achieving the merits and virtues of the fruit of Buddhahood. This is the Dharma-door of conditioned goodness. We can always rely upon Manjusri’s questions to gain the Buddha’s teachings of the Four Practices of Bringing Peace and Joy.
The wisdom of the Buddha-Dharma is in all actions. Speaking of all principles in our world and so on, this wisdom is the guide. So, “[We thus achieve] the merits and virtues of the fruit of Buddhahood. This is the Dharma-door of conditioned goodness.” This is the Dharma. No matter what happens with the human realm, the Dharma will always be there. How do we transform our consciousness into wisdom? Speaking of wisdom, we use the principle of the law of karma to transform sentient beings. So, we can “actualize the Six Paramitas in all actions” and follow this principle. “This is the Dharma-door of conditioned goodness.” What kinds of methods can we use to help people dedicate themselves to practice conditioned goodness? This also requires the Dharma and skillful means as guidance. So, we can rely upon Manjusri.
When speaking of the Four Practices, Manjusri put effort into guiding us and asked about the Buddha-Dharma, so that the Buddha could teach the Four Practices of Bringing Peace and Joy. So, we must cherish the mindfulness of all Buddhas and Bodhisattvas. In addition, there is another [Dharma-door]. “Since forming aspirations is the seed for the Buddha’s ocean of fruits of perfect, wondrous enlightenment….” This is saying everyone intrinsically has the nature of True Suchness. This is our cause.
There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 3. Since forming aspirations is the seed for the Buddha’s ocean of fruits of perfect, wondrous enlightenment, He helps [sentient beings] go from their initial aspirations to enter directly into the Buddha’s ocean of fruits. Starting from the Buddha’s teachings of the two wisdoms of the provisional and the true, we form aspirations as the start of our practice. However, only the Buddha can teach what the Buddha has comprehended and realized.
“He helps [sentient beings] go from their initial aspiration to enter directly into the Buddha’s ocean of fruits.” We often say, “If we can maintain our original aspiration, we will surely attain Buddhahood.” If we return to our Tathagata-nature of True Suchness and dedicate ourselves to conditioned goodness, we can also “go from our initial aspirations to enter directly into the Buddha’s ocean of fruits.” We must return to [our intrinsic nature]. “Starting from the Buddha’s teachings of the two wisdoms of the provisional and the true,” we form aspirations as the start of our practice. We must form aspirations from the Dharma as the start of our practice. “However, only the Buddha can teach what the Buddha has comprehended and realized.” The principles are so profound, and the Buddha had already attained and realized them. Only the Buddha can comprehend them and teach us, so that we know how to return to our nature of True Suchness and the ocean of fruits of wondrous enlightenment. We must be grounded and return to our initial aspirations. We must form aspirations. “I am willing; I am willing to take on the responsibility for the world and carry the world’s rice basket.” This is forming aspirations. We must not forget these aspirations.
In short, the power of love requires acts of love. Only when we devote ourselves to practicing conditioned goodness can we experience [the power of love]. If we do not get involved but only listen, we will not understand. Thus, we must put [the Dharma] into practice. When it comes to the Dharma, we must experience it in our daily living. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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