文殊師利譯為妙吉祥。在往昔時，曾為七佛之師，《處胎經》云：「昔為能仁師，今為佛弟子。二尊不並立，故我為菩薩。」為助佛揚化，故乘願再來。誕生時，出現十種吉祥之瑞兆：一、光明滿室；二、甘露盈庭；三、地湧七珍；四、神開伏藏；五、雞生鳳子；六、豬誕龍豚；七、馬產麒麟；八、牛生白澤；九、倉變金粟；十、象具六牙，故稱為妙吉祥。駕青獅，表威猛；持寶劍，表智慧。注重一切般若，智慧第一。侍佛之左，為華嚴三聖。啟發善財童子南參善知識，教化龍女八歲成佛，領導阿難尊者於鐵圍山結集大乘經藏。漢明帝時，攝摩騰及竺法蘭二聖僧來震旦，帝問：「此土豈有聖人居化耶？」曰：「清涼山為文殊大士所居。」故建伽藍，度僧居之。於中台有智慧燈，虔誠拜之，即現奇蹟。
今天我們講這位文殊師利菩薩。「文殊師利」是梵語，又叫曼殊師利，又叫文殊師利，這都是一個人。它翻譯成中文，叫「妙吉祥」。
這位菩薩是佛教裡頭，菩薩中的智慧第一。他的道場就在中國五臺山上；觀音菩薩的道場，就在普陀山；普賢菩薩的道場呢？就在峨嵋山；地藏菩薩的道場呢？就是九華山。這四大菩薩，佔據中國四大名山。他們也是互相往來，有的時候，觀音菩薩、地藏菩薩、普賢菩薩也到五臺山，來和這個文殊菩薩，聽經說法。文殊菩薩也有的時候，會到其他三位菩薩的道場去，所以互相來演說佛法。
在中國，大乘的根性是特別深厚。所以在釋迦牟尼佛出世的時候，這個迦葉祖師就先到中國來，化身為老子，說《道德經》五千言。又這個水月童子，化身來到中國，做孔仲尼。明月如童呢？就化身來做顏回，顏子。迦葉祖師和水月童子、明月如童，他們先到中國來，為著佛教來作開路的先鋒。因為佛教如果沒有道教和儒教來先開一開路呢，那麼這個佛教傳到中國，恐怕人就會格格不入。因為有這個道教，有儒教影響，所以佛教傳到中國來，中國人很容易接受。
我常常講，儒家若在宗教裡頭，就像是個小學。道教和其他的宗教，天主教、耶穌教、猶太教，乃至一切宗教，可以列為中學。那麼佛教呢？就是個大學；它是包羅萬有，無所不包，無所不容的。因為這樣子，所以這不是一個小因緣，不是一個很簡單的事情，所以有明月如童，有水月童子，又有迦葉尊者到中國來，示現這個顏子、孔子和老子。
文殊師利菩薩已經和普賢菩薩、地藏菩薩、觀音菩薩，在中國這兒，教化中國的眾生很久了。所以在中國來說，說是「家家觀世音，戶戶阿彌陀。」在中國人來講，不管你信佛不信佛的，都會拜觀音菩薩，有的時候都會念阿彌陀佛，可是他都是食而不化，不知道究竟什麼意思，知道意思的很少。因為一般人有先入為主，認為佛教是迷信的，又認為它太深了，又認為它對人生沒有什麼關係，所以人都忽略了。
其實你要是不明白佛教，就不明白做人；你不明白做人，就不會明白佛教。你真明白佛教了，才能懂得真正怎麼樣做人，怎麼樣處理事情。說是：「那我看見很多出家人，他對世間法完全不懂，那又怎麼講呢？」出家人哪，他若真是明白佛法，他也會明白世間法；真明白世間法的人，才能明白佛法。
有個居士，他是一個學機械的，是一個機械學的教授。這個人雖然信佛，但是對佛法還沒有了解。他說是不求名、不求利了，可是總在那兒和人爭強論勝。尤其他有一種偏見，什麼偏見呢？他的見解說是「科學包括佛教」，我對他講的是「佛教包括科學」，我說：「佛教可以包括科學，科學不能包括佛教。」我和他在馬來西亞辯論很多次。那麼現在他是不是真懂了？我也不能確定。
為什麼說佛教包括科學呢？因為佛，是有根本智的，有一切智的，所以這一切的智慧，就包括所有的科學、哲學，乃至於數學，都包括在這裡。你若沒有智慧，什麼也不會懂；若有智慧，什麼都會懂。因為這個，所以我把這個佛教，很大膽的就改個名詞，叫什麼呢？叫「智慧教」。佛教就是學智慧，不是學什麼其他神通妙用。你有智慧了，你一切的問題，會迎刃而解，不學自通；你沒有智慧，你學到什麼時候，那也不是究竟的。為什麼佛教要改一個智慧教呢？因為佛是一個大覺，大覺就是智慧。所以人人不能反對智慧。為什麼你不能反對智慧？因為你自己不願意常常愚癡，所以這個智慧，是包羅萬有的，是包括一切的學問。
大智文殊師利菩薩，他是菩薩裡頭智慧最大的。菩薩，是半梵語，具足叫「菩提薩陲」。這「菩提薩陲」翻譯過來，就是「覺有情」。怎麼叫覺有情？他是覺悟一切有情的眾生。又叫「有情覺」，他是一切有情眾生裡邊的一個覺悟者，一個有大智慧者。中國人歡喜簡略省文，所以就叫「菩薩」。那麼這位菩薩叫「妙吉祥」，妙就是不可思議，吉祥就是很順利的，一切事情都很如意的。說如意吉祥，就很順的。
他在過去生中，在往昔劫裡頭，他曾經做七佛之師。七佛，就是毘婆尸佛、尸棄佛、毘舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦牟尼佛。七佛在過去，都是在我們中國杭州出世的，所以杭州那個地方是個佛地，這是在往昔劫裡頭，不是在這個劫。
他在《處胎經》曾經說過這樣子，說「昔為能仁師」：這個能仁，也就是佛；一切佛都叫能仁者，不是單單釋迦牟尼佛叫能仁。這是他過去做諸佛的導師。「今為佛弟子」：說現在做佛的弟子了，為什麼呢？就因為「二尊不並立」：二尊就是兩位佛，兩位佛不能同時出世，「一佛出世，千佛護持。」
這講起來，也就好像在我們這個世界作戲似的，說是：「您怎麼把佛法講成作戲了呢？」世界什麼事情不是在作戲的？什麼都是在成住壞空，都是像演電影這麼一幕幕地演，哪個是真的？哪個是究竟的？「萬里長城今還在，誰見當年秦始皇？」你搞這個，我搞那個，搞來搞去的，也都是一場空。不過是空，為什麼又來搞呢？諸佛搞，是來作戲，是要眾生明白；眾生作戲，是越做越糊塗，越做就業越重。所謂「君子上達，小人下達。」君子就往上面走，小人就往下流走。諸佛來教化眾生，也都是逢場作戲；就是逢場作戲令我們所見所聞要覺悟，說這個因果報，循環報應，令我們每一個人都不要在這個世界生大執著。要見事省事出世界，見事迷事就會墮沉淪的。所以諸佛作戲和我們凡夫所作的戲，一樣是戲，可是意義不同。
那麼他互相為師，互相為弟子，所以今為佛弟子，「故我為菩薩」：他說現在做菩薩了。那麼做菩薩為著是什麼呢？就為著助佛揚化，所以他就乘願再來，乘著他的本願再來到這個世界上。
在他出生的時候，有十種的祥瑞現出來。這十種的祥瑞：
第一，就是「光明滿室」：他出生的房間，大放光明。
第二「甘露盈庭」：就是外邊所下的雨，都是像甘露那麼甜，也都下得很清潔的，很甜的。
第三「地湧七珍」：因為它甘露盈庭，把這個地大概也都泡軟了；泡軟了，所以這個七寶在地裡就地湧出來了。七寶是什麼？金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙，這七種寶物。
第四，就「神開伏藏」：因為地湧七珍，所以一種神力把這個地，把過去人所藏的寶貝也都現出來了，神開伏藏。
第五，就是「雞生鳳子」：那個雞本來就生雞的，可是牠孵出鳳凰來了，所以這都是很奇怪的，很特別的。
第六，「豬誕龍豚」：豬生的豬不像豬，像龍似的，所以也是一種奇特、祥瑞。
七呢，「馬產麒麟」：這個馬生麒麟。麒麟不是那個長頸鹿，一般人都是裝董二大爺，表示他什麼都知道，亂講亂說的。那個麒麟是一種祥瑞之獸，麟趾呈祥，所以孔子才說：「唐虞世兮麟鳳遊，今非其時來何求？」如果是長頸鹿，長頸鹿什麼時候都有的，怎麼會湯唐虞世才有呢？所以今非其時來何求？現在也不是你應該出現的時候，你要出來幹什麼？所以「麟兮，麟兮，吾心憂！」孔子說：「麟啊！麟啊！你呀！我心裡很替你擔憂的。」所以一般無知的人說是長頸鹿，這是一個錯誤的。馬產麒麟，足見這個麒麟不單馬能產，若有祥瑞的時候，甚至牛也能產，不過牠沒有這麼一個例，沒有這麼說。馬又可以生白澤，因為什麼呢？因為活學活用嘛，馬既然能產麒麟，牛就不能生麒麟嗎？豬就不能生麒麟嗎？一樣的。
那麼第八，「牛生白澤」：這個牛呢，牠生了一種獸，這種獸也通人語，也明白人的意思，甚至於人的思想，想怎麼樣，牠都知道，所以就成為一種神獸。神就是一種不可思議的境界，叫神；不可以心思言議。
第九呢？就是這個「倉變金粟」：倉的裡頭，所有的糧食都變成金子了，這是一種祥瑞的瑞兆。
第十呢？就「象具六牙」：象本來是兩根牙，那麼生六根牙呢？這就是表示「六度」，也表示牠六度圓滿了；好像普賢菩薩騎著的，就是六牙白象。
文殊菩薩騎著獅子，他騎著獅子，就是現一個威猛的相，他手裡拿著一把寶劍，意思是他有大智慧，能斬斷一切的無明煩惱、七情六欲。因為人若能斬斷無明煩惱、七情六欲，這就有智慧了；你若不能斷欲，不能斬釘截鐵的斷欲去愛，這都是沒有智慧的人。有智慧的人，一定會斷了這個。
他教導善財向南方去尋訪善知識，經過一百多個大城市，見五十三位善知識。他又去教化這個龍女，龍女獻珠，龍女把這個寶珠獻出來，然後龍女就成佛了，也就這麼快成佛了。又領導阿難他們結集經藏，在鐵圍山那個地方結集經藏。在漢明帝的時候，攝摩騰和竺法蘭，兩位到了中國。到中國的時候，他們用白馬馱著經來的，所以洛陽就有白馬寺。白馬寺就是紀念攝摩騰和竺法蘭兩位尊者所建立的。現在這兩位尊者的墳墓，還在河南那個地方，所以我們中國是一個凡聖同居的地方，也有聖人，也有凡夫。
在當時，漢明帝就問這個攝摩騰和竺法蘭二位尊者，說是：「在中國也有聖人在這兒住著教化眾生嗎？」攝摩勝和竺法蘭兩位尊者說：「在中國的清涼山（就是山西五臺縣的五臺山），文殊師利菩薩在那兒教化眾生。」因為這個，所以就在那兒建造伽藍，伽藍就是道場。因為那時候，這個攝摩騰、竺法蘭把文殊師利菩薩在五臺山那兒教化眾生給說破了，所以建立道場作佛教一個聖地。
文殊師利菩薩他靈驗的地方，很多很多的，說也說不過來那麼多。這都簡單地說一說。
文殊師利菩薩他最注意的是般若，所以他在菩薩裡頭，智慧也是第一的。這個贊是這樣說的：
贊曰：
大智文殊 般若洪爐
煉出諸佛 及歷代祖
無量聖僧 皆從此出
清涼妙藥 洗滌糊塗
「大智文殊」：說大智文殊師利菩薩，「般若洪爐」：他的智慧就像個大冶洪爐似的，在那兒「煉出諸佛」：他教化出來一切的諸佛，「及歷代祖」：歷代的祖師也都由他這個大冶洪爐教化出來。
「無量聖僧」：有不知多少賢聖僧，就是開悟證果的、有大神通的這些個聖僧，「皆從此出」：都從這個般若智慧裡頭產生出來。
「清涼妙藥」：清涼，就譬如一種妙藥似的，現在不是有清涼油，又有清涼水。「洗滌糊塗」：糊塗，就是無明。我們一有無明，就糊塗了。若沒有無明，人都有智慧了。煩惱，粗的來講，就煩惱；細的來講，就是無明。無明是障礙一切的智慧，我們若想要不糊塗了，一定要用智慧水，般若智慧水，來洗滌這個糊塗蟲，不要再作糊塗蟲了。
又說偈曰：
古佛乘願度娑婆 文殊大智演摩訶
五臺接引恆沙眾 九華化導稻麻多
百城煙火善財過 千祥雲集龍女佛
妙德普現師子吼 華嚴常作不說說
「古佛乘願度娑婆」：這娑婆，不是沙婆，那個讀娑。娑婆也是梵語，翻譯過來就叫「堪忍」，就言其我們人呢，能堪忍這些痛苦。在這個世界上很痛苦的，因為它是五濁惡世。
什麼叫五濁呢？劫濁，這個劫運是很邋遢的。你看文化大革命，邋遢不邋遢？犧牲那麼多的人命財產；這個黑白不分，是非不辨，曲直也不清楚，這都是劫濁。見濁，我們這個見解也不乾淨，一見到那些個邪裡邪氣的東西，就歡喜了；見到正經的事情，就不注意。煩惱濁，這煩惱也是邋遢。眾生濁，這個眾生啊，你看！人和一切的動物，都是很邋遢的。命濁，我們這個生命都很不乾淨的，這就是不乾淨的因，就結不乾淨的果。因為我們做人哪，是由不乾淨的因來做的人，所以又結不乾淨的果，就這樣子糊里糊塗的。
「文殊大智演摩訶」：說文殊菩薩在這裡演大乘的佛法。摩訶就是大。
「五臺接引恆沙眾」：在五臺山那個地方，每年去朝山哪，拜文殊菩薩哪，這有無量眾生到那兒發菩提心。
「九華化導稻麻多」：九華山，文殊菩薩也常到那兒幫著地藏菩薩去教化眾生。
在四十多年以前，有一個小孩子，十三歲，離九華山那裡三百多里路，就在一個下午的天，他看見一個人趕著一群鴨子，他就問：「你這麼下午的天，你趕這個鴨子到什麼地方去啊？」說：「我到九華山去。」「九華山，唉！可惜我不能去。我也想到九華山拜拜地藏菩薩。」這個人說：「喔！你要到九華山嗎？我可以送你去。」他說：「你能送我去？我沒有錢。」「你不用什麼錢，我送你去，你趴到我身上，我揹著你去。」那麼這個小孩子十三、四歲，就趴到趕鴨子這個人的身上。這個人跟他說：「你把眼睛閉上，什麼時候我叫你睜眼睛你再睜。」他閉上眼睛了，就覺得好像騰雲駕霧似的，耳邊那個風直響，過了沒有好久，「你可以睜開眼睛了。」他睜開眼睛一看，四外都是大山，他說：「這是什麼地方啊？」說：「這就是九華山啊！」小孩說：「那我也沒有錢，怎麼辦呢？」這個人就給他一點錢，說：「你到山上，現在到各處要住要吃，要吃飯、住宿都要一點錢，你把這個錢用完了，你就可以回家了。」
揹著這小孩子，送這小孩子的這個人，就是文殊師利菩薩。文殊師利菩薩來行菩薩道，介紹這個小孩去朝拜地藏菩薩。
這小孩到山上拜完地藏菩薩，把這錢也用了了，以後就要飯回到家去。回到家去以後，覺得自己遇到這麼奇怪的事情，於是乎就跑到江西雲居山，跟著虛雲老和尚去出家。那麼出家呢，虛雲老和尚叫他讀《楞嚴經》，他二十一天就把十卷《楞嚴經》都能背得出，這個人就有這麼大的智慧。可是以後，啊！大概被環境逼迫的，十年浩劫啊，是怎麼樣子？聽說也還了俗了。雖然根機這麼好的人，能以這麼聰明，可是還受不了這個劫運的淘汰，受不住的。 「百城煙水善財過」：在百城都是有煙有水的，親自去參訪五十三個善知識；善財童子那麼誠心，所以以後也證果。「千祥雲集龍女佛」：那麼他又度這個龍女，八歲就成佛了，所以這都是很不可思議的。因為這個，所以「妙德普現師子吼」：他到處現這個獅子吼，來教化眾生。「華嚴常作不說說」：華嚴，在《華嚴經》，本來這若說起來，是沒有什麼可說的，無法可說。可是無法可說嘛，他還示現說法，來教化眾生；這就是因為菩薩他的悲心切切，他念念都是要使令一切眾生離苦得樂，早成佛道。
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“Manjushri” is a Sanskrit word that is translated as “wonderfully auspicious.” He was the teacher of the past seven Buddhas. In the Sutra of Dwelling in the Womb, he says, “I was the teacher of ’Able to Be Humane’ in the past, and I am presently that Buddha’s disciple. Since two Honored Ones cannot appear in the world at the same time, I now manifest as a Bodhisattva.” Riding on the power of his past vows, he came to help the Buddha propagate the Dharma and teach living beings. Ten auspicious signs occurred at his birth:
1. Bright light filled the room.
2. There was a rain of sweet dew.
3. The seven precious things welled up from the earth.
4. The treasures in the earth were revealed.
5. Chickens gave birth to phoenixes.
6. Pigs gave birth to dragons.
7. Horses gave birth to unicorns.
8. Cows gave birth to white zai (an auspicious kind of animal).
9. The grain in the granaries turned to gold.
10. Elephants with six tusks appeared.
For these reasons he was named Wonderfully Auspicious. He rides upon a blue lion, which represents awe¬some strength; and holds a jeweled sword, which represents wisdom. He emphasizes All-Prajna and is fore¬most in wisdom. He is the Buddha’s left hand attendant and is one of the Three Sages of the Flower Adorn¬ment Assembly. He inspired the Youth Good Wealth (Sudhana) to travel south in search of Good and Wise Advisors, taught the Dragon Girl to become a Buddha when she was eight years old, and guided the Venerable Ananda in the compilation of the Great Vehicle Sutras at Iron Ring Mountain.
During the reign of Emperor Ming of the Han Dynasty, the two sagely monks Kashyapa-Matanga and Gobharana came to China. The Emperor asked them, “Are there sages dwelling and teach¬ing beings in this land?” They replied, “The Great Knight Manjushri dwells on Qingliang (Pure and Cool) Mountain.” The Emperor built a monastery at that place so the monks could live there and teach beings. There is a wisdom lamp on the central peak of the range, and miracles can happen if people bow to it sincerely.
Today we will talk about Manjushri Bodhisattva. “Manjushri” is Sanskrit. There are several Chinese transliterations for it. It is translated as “wonderfully auspicious.” In Buddhism, this Bodhisattva is foremost in wisdom. His Way-place is on Wutai (Five Peaks) Mountain in China. Guanyin Bodhisattva’s Way-place is on Putuo (Potola) Mountain. Universal Worthy Bodhisattva’s Way-place is on Emei Mountain, and Earth Store Bodhisattva’s Way-place is on Jiuhua (Nine Flowers) Mountain. These Four Great Bodhisattvas dwell on China’s four most famous mountains. They visit each other, too. Sometimes Guanyin Bodhisattva, Earth Store Bodhisattva, and Universal Worthy Bodhisattva join Manjushri Bodhisattva on Wutai Mountain and hear him speak the Dharma. At other times, Manjushri Bodhisattva visits these three Bodhisattvas at their Way-places.
The potentials for Mahayana Buddhism are especially deep and rich in China, and so when Shakyamuni Buddha appeared in the world, the First Patriarch Mahakashyapa appeared in China as the philosopher Laozi and spoke the five-thousand-character Book of the Way and Virtue (Dao De Jing). The Youth Water-Moon also manifested in China as Confucius. What about the Youth Bright-Like-the-Moon? He manifested as Yanhui (Yanzi). These three pioneers went to China to prepare China for the advent of Buddhism. If Taoism and Confucianism hadn’t paved the way, the Chinese people might not have been receptive to Buddhism. These two religions influenced the Chinese in such a way that they were able to accept Buddhism when it spread to China.
I often compare Confucianism to elementary school, while other religions such as Taoism, Catholicism, Protestantism, and Judaism can be considered high school. Buddhism is analogous to college. It encompasses everything, leaving nothing out. Therefore, the coming of Buddhism is not a simple matter. That’s why the Youth Bright-Like-the-Moon, the Youth Water-Moon, and the Venerable Mahakashyapa manifested in China as Yanzi, Confucius, and Laozi.
Manjushri Bodhisattva, along with the Bodhisattvas Universal Worthy, Earth Store, and Guanyin, have been teaching and transforming living beings in China for a long time. There’s a Chinese saying,
Guanyin is found in every household;
Amitabha is recited at every door.
Most Chinese people, Buddhists and non-Buddhists alike, worship Guanyin Bodhisattva and recite Amitabha Buddha’s name on occasion. But they do it without knowing the meaning behind it. Very few of them understand what Buddhism is all about. In fact, most people think of Buddhism as superstitious, abstruse, and unrelated to daily life, and so they ignore it altogether.
Actually, if you don’t understand Buddhism, then you don’t know what it means to be a person. And if you don’t know how to be a person, you won’t understand Buddhism, either. Only when you truly understand Buddhism will you know how to be a person and how to do things properly.
“Well, what about all those left-home people who seem to know nothing about worldly matters?” you ask. If a left-home person truly understands the Buddhadharma, he will also understand worldly matters. Conversely, it takes someone who truly understands worldly affairs to understand the Buddhadharma.
For example, a certain professor of mechanics believes in Buddhism, but he hasn’t understood the Buddhadharma. He claims he’s not out for fame or profit, but he’s always debating and arguing with people. He harbors the misguided view that Buddhism is included within the scope of science. I told him, “Buddhism includes science, but science cannot include Buddhism.” I debated this with him many times in Malaysia, but I don’t know if he really understands.
Why do I say that Buddhism includes science? It’s because the Buddha has a basic wisdom; his omniscient wisdom encompasses all of science and philosophy, including the field of mathematics.
Wise people understand everything, while those who lack wisdom don’t understand anything. That’s why I’ve given Buddhism a new name; I call it the “Teaching of Wisdom.” Buddhism is the study not of how to achieve spiritual powers, but of wisdom. With wisdom, problems are solved right away and everything is understood without having to be learned. Without wisdom, you may study all you want, but your learning will not be ultimate. Why do I call Buddhism the “Teaching of Wisdom”? Because the Buddha is greatly enlightened, and his great enlightenment is simply wisdom. Since no one wishes to remain stupid, no one will have any objection to wisdom. The wisdom I’m talking about encompasses every kind of knowledge.
Manjushri, the Bodhisattva of Great Wisdom, is foremost in wisdom. The Sanskrit word Bodhisattva means both “one who enlightens sentient beings” and “an enlightened sentient being.” He is an enlightened being who possesses great wisdom, and he enables all living beings to become enlightened. The Chinese use the abbreviated “pusa” instead of the full transliteration pu-ti-sa-duo.
Manjushri translates as “wonderfully auspicious.” Wonderful means inconceivable, and auspicious means everything goes just the way one wishes.
Manjushri Bodhisattva, in past lives during past kalpas (eons), was the teacher of the seven Buddhas: Vipashyin Buddha, Shikhin Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha. These seven Buddhas were all born in Hangzhou, China, in past kalpas, hence Hangzhou was a Buddhist holy site.
In the Sutra of Dwelling in the Womb, he says, “I was the teacher of ‘Able to Be Humane’ in the past.” “Able to Be Humane” [neng ren is the Chinese interpretation of “Shakyamuni] refers to all Buddhas, not only to Shakyamuni Buddha. This Bodhisattva taught many past Buddhas. “And I am presently that Buddha’s disciple. Since two Honored Ones cannot appear in the world at the same time, I now manifest as a Bodhisattva.” Two Buddhas will not manifest in the world during the same period. It is said, “When one Buddha is born in the world, a thousand Buddhas come to support him.”
Now, isn’t this just like coming to the world to put on a play?
“How can you speak of the Buddhadharma as a play?” you ask.Is there anything in the world that isn’t a play? Everything is going through the four stages of formation, dwelling, decay, and emptiness, just like scenes in a movie flashing on the screen. What is real? What is ultimate? There’s a saying, “The Great Wall is still here, but has anyone seen Emperor Shi of the Qin dynasty (the emperor who built the Great Wall) around?” We get caught up in our busy activities, but in the end, all our efforts are in vain. Everything is empty, ultimately, so why do we still do it?
The Buddhas put on plays in order to cause living beings to wake up. When living beings stage plays, they just become more and more confused and their offenses get heavier and heavier. A saying goes,
The superior person aims high,
While the petty person sinks low.
A superior person strives to ascend, but a petty person follows the downward trend.
When the Buddhas come to the world, they put on plays to cause living beings to become enlightened by what they see and hear. They speak of cause and effect, retribution, and transmigration, warning us not to become attached to the world. If we contemplate matters with proper awareness, we can transcend the world; if we are confused by what happens, we will fall. The Buddhas put on plays just as ordinary people do, but they do so with a different purpose.
In this life Manjushri Bodhisattva appears as the Buddha’s disciple, although he was the Buddha’s teacher in the past. He says “he now manifests as a Bodhisattva.” He does so in order to help the Buddha propagate the Dharma. He came to the world again based on the power of his former vows.
Ten auspicious signs occurred at his birth:
1. Bright light filled the room in which he was born.
2. There was a rain of sweet dew. The rain falling outside was very pure and clean and as sweet as sweet dew.
3. The seven precious things welled up from the earth. The earth was probably soaked and softened by the rain of sweet dew, enabling the seven precious things to come forth. The seven precious things are gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian.
4. The treasures in the earth were revealed. By means of a divine power, the treasures that people had buried in the ground in the past were now revealed.
5. Chickens gave birth to phoenixes. Hens are supposed to hatch chicks, but in this case they hatched phoenixes. This is a very strange and rare sign.
6. Pigs gave birth to dragons. The offspring of the pigs resembled dragons instead of piglets. That was also a rare and auspicious portent.
7. Horses gave birth to unicorns. Unicorns are not the same as giraffes, as someone wrongly said. People just like to talk casually and act as if they know everything. The unicorn (qilin) is an auspicious creature. Confucius once said [when a unicorn was spotted]:
During the reigns of Tang and Yu,
Unicorns and phoenixes freely roamed.
This is not the time; why have you come?
Unicorn, O Unicorn, how I worry for you!
From this verse, we know that they aren’t giraffes, because giraffes have always been around, not only in the time of Tang and Yu. So Confucius said, “Now is not the right time for you to appear; why have you come? Unicorn, unicorn, I’m worried about you!” Ignorant people thought the unicorn was a giraffe, but they were mistaken.
Not only horses, but cows can give birth to unicorns. But since there hasn’t been such a case, people don’t consider this possibility. Horses can also give birth to white zai. We must apply what we learn in a flexible manner. If horses can give birth to unicorns, why shouldn’t cows or pigs be able to? It’s all the same.
8. Cows gave birth to white zai (a divine animal). This kind of creature understands human language. It can know what people are thinking and understand their thoughts. That’s why it’s a divine animal, a creature with an inconceivable state of being.
9. The grain in the granaries turned to gold. This is another auspicious portent.
10. Elephants with six tusks appeared. Elephants ordinarily have only two tusks. Six tusks represents the perfection of the Six Perfections. Universal Worthy Bodhisattva rides an elephant with six tusks. Manjushri Bodhisattva rides a lion and manifests an appearance of awesome strength. The jeweled sword in his hand represents great wisdom. It can cut through all ignorance, afflictions, emotions, and desires. The ability to cut through these things is wisdom. People without wisdom lack the determined resolve to cut off desire and emotional love. Wise people definitely cut these things off.
Manjushri Bodhisattva instructed the Youth Sudhana (Good Wealth) to travel south in search of Good and Wise Advisors. Sudhana went to over a hundred cities and visited fifty-three teachers. Manjushri also taught and transformed the Dragon Girl. The Dragon Girl offered her precious pearl to the Buddha and then became a Buddha herself. That’s how fast she attained Buddhahood. Manjushri Bodhisattva also guided Ananda in compiling the Sutras at the Iron Ring Mountain.
During the reign of Emperor Ming in the Han Dynasty, the two Venerables Kashyapa-Matanga and Gobharana went to China, carrying Sutras on a white horse. Later the White Horse Monastery was built in Loyang in memory of these two monks. Their graves are still extant in Henan Province. China is a place where sages and common people dwell together.
At that time, Emperor Ming asked the two Venerables, “Are there any sages teaching and transforming living beings in China?”
They replied, “Manjushri Bodhisattva is teaching and transforming beings at Qingliang (Clear and Cool) Mountain.” Wutai (Five Peaks) Mountain in Wutai County, Shanxi Province, is also known as Qingliang Mountain. After the two monks revealed the presence of Manjushri Bodhisattva, the Emperor built a monastery at Wutai Mountain and it became a Buddhist holy site.
The efficacious responses manifested by Manjushri Bodhisattva are too many to be told. Since he emphasizes Prajna wisdom above all else, he is the Bodhisattva foremost in wisdom.
A verse in praise says:
Manjushri’s great wisdom,
Prajna’s blazing furnace,
Forged all the Buddhas
And the generations of patriarchs.
Limitless sages in the Sangha
All came from this place.
Pure, cooling, wonderful medicine
Cleanses away the confusion.
Commentary:
Manjushri’s great wisdom, / Prajna’s blazing furnace, / Forged all the Buddhas / And the generations of patriarchs. Manjushri Bodhisattva’s wisdom is compared to a great furnace in which the Buddhas and patriarchs are forged. He taught and transformed them all.
Limitless sages in the Sangha / All came from this place. This Prajna wisdom gave rise to countless numbers of Sangha members who became enlightened, certified sages possessed of great spiritual powers.
Pure, cooling, wonderful medicine / Cleanses away the confusion. The pure and refreshing medicinal ointment and water washes away the confusion. Confusion is just ignorance. Ignorance makes people muddled. Without ignorance, we would be wise. Ignorance is also afflictions. At a coarser level, we speak of afflictions. In a finer sense, we speak of ignorance, which is an obstacle to wisdom. If we don’t wish to be muddled, we must wash the confusion away with the water of prajna-wisdom.
Another verse says:
An ancient Buddha, riding past vows,came to save the Saha world.
Manjushri, the Greatly Wise, proclaims the Mahayana.
On Five Peaks, he guides beings in number like the Ganges’ sands.
At Nine Flowers, he teaches multitudes as numerous as grains and sesame seeds.
Through over a hundred cities traveled the Youth Good Wealth.
A thousand auspicious clouds gathered when the Dragon Girl became a Buddha.
Wonderful Virtue universally manifests his lion’s roar.In the Flower Adornment Assembly, he constantly speaks the ineffable.
Commentary:
An ancient Buddha, riding past vows, came to save the Saha world. Saha, a Sanskrit word, means “able to be endured.” It describes how human beings are able to endure the great suffering in this World of the Five Turbidities. The first turbidity is the Turbidity of Time. This time is a very messy, chaotic one. For instance, wouldn’t you say the Cultural Revolution in China was a mess? So many lives were lost and so much property was damaged. The mixing up of black and white, of right and wrong, of straight and crooked, is typical of the time (kalpa) turbidity.
The second turbidity is the Turbidity of Views. Our views are unclean. We delight in deviant matters and pay no attention to proper matters. Third, there is the Turbidity of Afflictions. Afflictions are also messy. Fourth, the Turbidity of Living Beings: Human beings and animals are all very filthy. The fifth is the Turbidity of Life. Our lives are unclean. Planting impure causes, we receive impure results. Our birth as human beings is the impure result of the impure causes we planted. And so we continue being muddled.
Manjushri, the Greatly Wise, proclaims the Mahayana. Mahayana refers to Great Vehicle Buddhism. Manjushri Bodhisattva proclaims the Buddhadharma of the Great Vehicle.
On Five Peaks, he guides beings in number like the Ganges’ sands. Every year, countless pilgrims travel to Wutai (Five Peaks) Mountain to pay homage to Manjushri Bodhisattva, and there they bring forth the resolve for Bodhi.
At Nine Flowers, he teaches multitudes as numerous as grains and sesame seeds. Manjushri Bodhisattva often goes to Jiuhua (Nine Flowers) Mountain to help Earth Store Bodhisattva teach and transform living beings.
Forty years ago, a thirteen-year-old boy saw a man herding a flock of ducks some one hundred miles away from Jiuhua Mountain.
“Where are you going with this flock of ducks?” he asked.
“I’m headed for Jiuhua Mountain,” the man replied.
“Jiuhua Mountain? Aw, too bad I can’t go. I’d like to go and pay homage to Earth Store Bodhisattva, too."
“You want to go? I can take you there,” said the man.
“But I don’t have any money,” said the boy.
“That’s okay. Just climb on my back. I’ll carry you there."
So the boy climbed on the man’s back. Then the man said, “Close your eyes, and don’t open them till I tell you.” The boy obediently closed his eyes, and the sound of the wind blowing past his ears made him feel as if he were flying through the clouds. Soon the man said, “You can open your eyes now.” The boy did so and saw that they were surrounded by great mountains.
“Where are we?” he asked.
“This is Jiuhua Mountain,” said the man.
“What should I do? I don’t have any money,” said the boy.
The man gave him some money and said, “You’ll need this to pay for food and lodging on the mountain. When you have used up all the money, you can go home.”
The man who carried the child on his back was in fact Manjushri Bodhisattva. Manjushri Bodhisattva, in practicing the Bodhisattva path, manifested as a man in order to take the boy to worship Earth Store Bodhisattva. After the boy had paid homage to Earth Store Bodhisattva and had spent all the money, he set out for his home, begging for food along the way. After he got home, he reflected on his unusual experience and decided to go to Yunju (Cloud Abode) Mountain in Jiangxi province, where he left the home-life under the Venerable Master Hsu Yun. After he left home, Venerable Master Hsu Yun asked him to study the Shurangama Sutra. He memorized all ten rolls of the Sutra in just twenty-one days. This shows how intelligent he was. Later, however, it seems that he was forced by the difficult circumstances to return to lay life. Despite his sharp faculties and keen intelligence, he was unable to pass the test. He couldn’t take the hardship.
Through over a hundred cities traveled the Youth Good Wealth. The Youth Sudhana went to over a hundred cities and visited fifty-three teachers. Because he was so sincere, he later certified to the fruition of sagehood. A thousand auspicious clouds gathered when the Dragon Girl became a Buddha. Manjushri crossed the Dragon Girl over, so that she was able to realize Buddhahood at the age of eight. These are inconceivable events. Wonderful Virtue universally manifests his lion’s roar. He manifests the lion’s roar everywhere to teach and transform living beings. In the Flower Adornment Assembly, he constantly speaks the ineffable. Originally, there is nothing that can be spoken in the Avatamsaka Sutra; there’s not a single dharma which can be discussed. Nevertheless, he still manifests and speaks the Dharma in order to teach and transform living beings. That’s because a Bodhisattva’s heart is most compassionate. His every thought is directed toward helping living beings to leave suffering, attain bliss, and quickly realize Buddhahood. |
