Explanations by Master Cheng-Yan
Subject: Becoming Perfectly Replete with All Dharma (諸法圓滿 得旋轉力)
Date: March.07.2019
“Those who vow to engage in the Bodhisattva-practice diligently cultivate and joyfully seek the wondrous Dharma. They transform and guide all sentient beings, enabling them to learn and practice according to the teachings. They broaden the straight Bodhi-path and can turn the non-retreating Dharma-wheel. Bodhisattvas vow to enter the infinite revolution dharani. This means that with the Dharma-doors, they attain the power of freely turning [the Dharma-wheel]. With the Dharma-door of retaining and upholding, they become perfectly replete with all Dharma.”
Everyone, we must be mindful! “Those who vow to engage in the Bodhisattva-practice diligently cultivate and joyfully seek the wondrous Dharma.” We must be mindful and work harder! “Those who vow to engage in the Bodhisattva-practice” refers to those who, throughout successive lifetimes, [have engaged in] the Four Practices of Bringing Peace and Joy. They have practiced these four methods of [bringing peace and joy] with body, speech, mind and vows for a long time. Lifetime after lifetime, they repeatedly make great vows. Everyone should still remember the Four Practices of Bringing Peace and Joy, how Bodhisattvas accept and uphold the Dharma according to how the Buddha expounded it. Lifetime after lifetime, they accept and uphold [the Dharma] with body, speech and mind. They must also make vows; they must make great vows and [practice] lifetime after lifetime, for a long time without stopping. In this way, [Bodhisattvas] go among people and transform sentient beings.
The Bodhisattva-path is a path on which we actualize the Six Paramitas in all actions. It is a very long road, so we must ceaselessly practice upon it lifetime after lifetime. [Bodhisattvas] “diligently cultivate and joyfully seek the wondrous Dharma.” They earnestly and diligently cultivate [the Dharma] in body, speech and mind and make great vows. They engage in spiritual practice for countless lifetimes, always returning repeatedly among people. With their bodies, they put [teachings] into action. With their speech, they always joyfully teach the Dharma. With their mind, they ceaselessly seek the endless Dharma and unceasingly move forward. What they seek is the wondrous Dharma. They apply it in the world and attain merits and virtues by working hard among people. Over the past few days, we discussed and analyzed “merits and virtues” because we are on the Chapter on Distinguishing Merits and Virtues. The sutra section we now start to discuss begins by explaining how we should engage in spiritual cultivation and serve others in the world as we accumulate our time in spiritual practice. This is what we are [learning] now in the Chapter on Distinguishing Merits and Virtues. As we listen to the Dharma, we must begin to mindfully take the Dharma to heart.
So, when making vows to follow the Bodhisattva-practice, we must think of connecting to the teachings prior to the Bodhisattva-practice that the Buddha expounded. As we “diligently cultivate and joyfully seek the wondrous Dharma,” we must consider how to cultivate the wondrous Dharma and how long it takes. Just a few days ago, we discussed time and space. Time is inexhaustible, and space is everywhere. Our lifespans are [defined by] the true principles of True Suchness, and our wisdom-life is everlasting. There are so many teachings, layer upon layer, that serve to teach us. We must remember them. I always tell everyone that we must not forget [the Dharma]; [we] must remember it.
Indeed! We must remember and diligently seek [the Dharma]. We must “diligently cultivate and joyfully seek the wondrous Dharma.” This means that for a long time and [over a vast] space, we must use our nature of True Suchness to ceaselessly pursue the true principles. We must wholeheartedly seek these principles and connect them with our nature of True Suchness. This is the wondrous Dharma. As we pursue worldly affairs to their end and analyze them thoroughly, [we find that] they are empty! However, there is wondrous existence in emptiness. This is joy; if our heart [abides] within the Dharma, if we have taken the Dharma to heart, then we will have Dharma-joy and be very joyful. The more joyful we are, the more we will want to seek the Dharma. This is [to] “joyfully seek”. This joy arises from within; we attain Dharma-joy from the Dharma. So, we “joyfully seek the wondrous Dharma.” We must be mindful.
What do [Bodhisattvas] seek the Dharma for? “They transform and guide all sentient beings.” By seeking [the Dharma], we can comprehend more [teachings]. There are countless types of sentient beings; in particular, there are “680 trillion”. We all have the Six Roots; how do our Six Roots connect with the countless states? There is an incalculable number of thoughts and innumerable afflictions, but there are also many insights on the Dharma.
As we walk toward the path of seeking the Dharma, our Six Roots and Eight Consciousnesses are all on the path of returning to our nature of True Suchness. If we stray in a single thought, then the states that our Six Roots and Eight Consciousnesses connect with will all be negative karmic conditions, afflictions and ignorance. “We cannot take anything with us when we die; only our karma follows us to our next life.” We should also understand this and continue to remember this. This is how we listen to the Dharma. Bodhisattvas must go among people to ceaselessly transform and guide them so that sentient beings can remember [the Dharma]. Again and again, they continuously help sentient beings remember the Dharma deep in their minds. So, Bodhisattvas must ceaselessly practice with diligence, constantly seek the Dharma and constantly go among people to guide and transform all sentient beings. This helps every sentient beings give rise to aspirations to joyfully seek the Dharma. “They enable [sentient beings] to learn and practice according to the teachings.” They enable everyone to joyfully seek the Dharma, to joyfully seek the wondrous Dharma just like Bodhisattvas do. They must practice according to the teachings. If they can do this, “they broaden the straight Bodhi-path and can turn the non-retreating Dharma-wheel.” Bodhisattvas engage in spiritual cultivation in this way. They guide and transform sentient beings in hopes that sentient beings will be more capable of accepting [the Dharma] and mutually transform [one another].
Thought practice, everyone can draw near to the virtuous Dharma. In this way, on this road, the more people there are who are walking in the same direction, the more we must widen this road. Don’t I often tell everyone that we cannot decide on the length of our lives, but we can decide their depth and breadth? How much depth do we want our lives to have? How much breadth do we want them to have? This is up to us. So, “They broaden the straight Bodhi-path.” “Broad” refers to width while “straight” refers to depth. “Straight” refers to time, while “broad” refers to space. In our spiritual cultivation, in our vows and with our time, we must be grateful for our past karmic conditions. We must seize these present conditions and quickly cultivate ourselves, cultivate our Six Roots and pay attention to our sixth and seventh consciousnesses. After we create karma, it naturally returns to our eighth consciousness, following us as we return repeatedly. Thus, we must earnestly [cultivate ourselves]. Whether in depth or in breadth, no matter the time, we must made good use of our lives. The breadth of our lives is not a matter of merely benefiting ourselves. In terms of breadth, we must pass down [the teachings]; in this way, the Dharma’s influence can be broader, expanding people’s experience. So, we must expand the Bodhisattva-path, “broadening” it. Previously, we often talked about paving the Bodhisattva-path. We must pave the Bodhisattva-path broadly. “This path is a road to walk on.” Once there are more people, we must broaden the road so that traffic can flow freely. On the Bodhisattva-path, we go among people to transform sentient beings. With more people, we ought to widen the road. When more people come to pave the path and more peephole come to walk upon it, the entire road will become even and smooth. Then, the Bodhisattva-path will naturally become wide and open in this space. So, [the passage] says, “They broaden the straight Bodhisattva-path.” Whether it be in time [or in space], in depth or in breadth, in this great time and space, [Bodhisattvas] “can turn the non-retreating Dharma-wheel.” They turn the Dharma-wheel in this place.
In other words, when it comes to Bodhisattvas’ vows, they are inseparable from body, speech and mind, lifetime after lifetime. In addition to body, speech and mind, we must also form great vows. We made vows to return [to the world] repeatedly, so we “enter the infinite revolution dharani.” We previously spoke of “the dharani-door,” which is “the door of retaining and upholding.” As for “the revolution dharani” that we speak of now, “revolution” means turning in place, turning the [Dharma-wheel]. “Dharani” is upholding and retaining. In addition to upholding and retaining, we must also turn [the Dharma-wheel]. Turning is “revolving”. When we seek the Dharma and know all teachings, we have already entered the dharani-door. When we enter the Dharma-doors, [we enter] “the door of retaining and upholding.” We already fully understand this door. Once we have attained the Dharma, we must turn the Dharma-wheel. So, this is “the revolution dharani,” which means “freely turning [the Dharma-wheel].” When turning the Dharma-wheel, our hearts are free and at ease. This “power of freely turning” refers to turning the Dharma-wheel. “With the Dharma-door of retaining and upholding, they become perfectly replete with all Dharma.” They are perfectly replete with it. We must use our power of freedom to turn the Dharma-doors, the revolution dharani. Everyone must mindfully seek to understand this; we must be earnestly mindful of our Dharma-essence.
This chapter is the Chapter on Distinguishing Merits and Virtues, where we enter the Buddha’s understanding and views. These are the Buddha’s understanding and views. We must certainly not let go [of this opportunity] and must mindfully listen.
In the previous sutra passage, [the Buddha] says, “Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching”.
Thus, as the Buddha said previously, many Bodhisattvas had arrived. These Bodhisattvas were all very experienced. So, the Buddha introduced these Bodhisattvas. How many were there? There were more Bodhisattva than those [previously mentioned], 1000 times more great Bodhisattvas. These great Bodhisattvas had all already heard [the Dharma]. They had attained the Dharma, listened to it, accepted and upheld the Dharma in this way. So, they “were able to hear and uphold” it. “Able” means they were able to attain [realizations] in their hearts. They heard many teachings, and they upheld them in their practice. Regarding “the dharana-door”, they had entered the dharana-door, the door of retaining and upholding. We must all clearly understand that this was why there were so many [Bodhisattvas]. But it was not only these Bodhisattvas.
“Furthermore, [there were] Bodhisattva-Mahasattvas as numerous as the dust particles of one world. The dust particles of one world refers to the grains of sand within an entire world within an entire world. Every grain corresponds to one Bodhisattvas. So, there were so many Bodhisattvas; the number was so large. All of them [attained] “unobstructed joy in teaching”. They “unobstructed joy in teaching”, as we have discussed, refers to the Four Unobstructed Wisdom. These include [the wisdom of] unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are the Four Unobstructed Wisdoms. [With them], they could teach so much Dharma; there were so many Bodhisattvas who could expound the Dharma. They had all achieved attainment. These were sentient beings previously transformed by the Buddha. Over a long period of time and across a broad span of space, He had transformed so many beings! [He attained this] through His “lifespan”, the long period of time of His infinite lifespan.
In the following sutra passage, [the Buddha] says, “Furthermore, “Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, millions infinite revolution dharana. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel”.
We must take this in with a very open mind. There were infinite numbers of Bodhisattvas, as numerous as the dust particles of one world. We must all be mindful. “Furthermore, [there were] Bodhisattva-Mahasattvas as numerous as the dust particles of one world”. There were already a large number of them; the number of dust particles in a world is already a lot, but “furthermore”, [there were more Bodhisattvas”. In addition to Bodhisattvas as numerous as the dust particles of one world who had attained [realizations], there were also [Bodhisattvas] as numerous as the dust particles of one world who “attained the hundred, thousand, million, infinite revolution dharana”. Not only did they attain “the door of retaining and upholding”, they also attained the Dharma of turning the door of retaining and upholding. Not only did they know and understand the Dharma, but they also practiced this Dharma in the world. They went among people and turned [the Dharma-wheel] without obstruction. This is “the revolution dharana”, infinite dharana and infinite Dharma.
Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharana: They turned [the Dharma-wheel] and comprehended all doors of retaining and upholding. The One Dharma gives rise to infinite and boundless words and meanings.
“They turned [the Dharma-wheel] and comprehended all doors of retaining and upholding”. In all places, they turned [the Dharma-wheel of] infinite Dharma. They taught all kinds of Dharma in accordance with capacities. [These Bodhisattvas] were in every space, teaching all Dharma. “The One Dharma gives rise to infinite and boundless words and meanings”. Every teaching can explain many phenomena. Sometimes as we continuously explain them, we may think of one teaching, connect it to another teaching and ceaselessly connect them [to others]. Sometimes we cannot finish explaining them because there are so many teachings. This is just like when the elder leads his poor son to open the treasury. Once the son enters, [he thinks] “Wow, there are so many treasures”. He wishes to know [the treasures’] names, their uses and their value. The many treasures are all related; they are all related in their uses. There are so many. The Dharma is like a treasury; once we open the treasury, there are truly many principles related to the Dharma. So, “The one Dharma gives rise to infinite and boundless words and meanings”. There are too many to explain in words, to say nothing of the different languages and language families in the world. So, the Dharma is one, but to analyze it, we must employ infinite teachings.
“Revolution dharana” refers to “being able to observe the two appearances of existence and non-existence as equal and non-dual”.
If we can obtain “the revolution dharana” and retain and uphold all Dharma, then within all Dharma, we can understand the true principles in the world. “With the Dharma-doors, they were perfectly replete [with all principles]”. They could enter and exit without hindrance. Several days ago, we began [the chapter] by discussing the true principles of the Dharma-nature. Everyone should remember this. The Dharma-nature is limitless and boundless, and our wisdom is equal to that of the Buddha; our Dharma-nature is equal. We must all know this. Knowing this is one thing, but we still have no way of turning [the wheel of] our own nature of True Suchness. We know that this nature of True Suchness is equal to that of the Buddha. Although we know this, between the Buddha’s wisdom and sentient beings’ views and understandings there is still a long distance. We only know that the meaning of “dharana” is “retaining and upholding”. We only know that the meaning of “dharana” is “retaining and upholding”. Have we made use of the Dharma? We have made use of a part of it. So, we have yet to reach the door of retaining and upholding. We only know [part of it] but not the entirety of it. Furthermore, to turn [the Dharma-wheel], we still have a long road to travel.
When it comes to our nature of True Suchness, we can only understand this much, much less the true principles. The true principles are great principles. When we thoroughly analyze the great principles to the end, everything is empty.
“Dharana” is translated as “retain and uphold”. It means to retain all teachings and uphold all goodness. It transforms ordinary beings so they enter the practice of the noble path and renounce all that is conditioned to understand the unconditioned Dharma. It is the power of retaining and upholding that comes from the wisdom of true emptiness. Through upholding virtuous Dharma and understanding the meaning of emptiness, sentient beings are able to enter the Middle Way’s truth of the supreme meaning.
We often speak of “conditioned phenomena and unconditioned Dharma”. Through unconditioned Dharma, we can comprehend and awaken to interacting with people without contriving; [we can] employ a world-transcending spirit, a spirit of entering the world with world-transcending Dharma, when we enter the world, we create conditioned phenomena and take action. Conditioned phenomena can be good or evil. If our state of mind revolves around conditioned phenomena, we will easily develop afflictions. However, with the Dharma, we will naturally take action and go among people to transform sentient beings; we will engage in worldly affairs with a world-transcending spirit. If we can do this, aren’t the conditioned and the unconditioned equal? Since we thoroughly understand that everything is but names and appearances, we do not need to be attached. This means we know the principle of “emptiness”.
Moreover, we truly understand “wondrous existence in emptiness”. We already know about the wondrous existence of True Suchness, the true principles of the universe; we already know this. Although things are “truly empty,” in our world we must understand “wondrous existence.”
There is “true emptiness in wondrous existence”. When we understand this, the conditioned and the unconditioned are equal. “Existence” and “non-existence” refers to conditioned phenomena and unconditioned Dharma. For a period of time, we continuously analyzed conditioned phenomena and unconditioned Dharma. “Existence” refers to conditioned phenomena, and “non-existence” refers to unconditioned Dharma. When it comes to the appearance of conditioned phenomena, in our spiritual practice, we are attached to the appearance of conditioned phenomena and unconditioned Dharma. [For those attached to] “emptiness,” everything is empty; they do not acknowledge “existence”. [For those attached to] existence, their practice is attached to existence, so they have no way to thoroughly understand the principle of emptiness. So, the Middle Way is “wondrous existence in emptiness. We must use wisdom to analyze things until. When “there are no hindrances” [in our minds], this means that we have seen through everything and [see] all things as empty. So, we will have no hindrances.
Upon having no hindrances, we may say. “[Everything] is empty! There is no use in doing anything. This is being attached to “non-existence”. [Such people say], “As everything is empty, what is there for us to cultivate? What is there for us to do? So, they retreat from precepts, Samadhi and wisdom. We must know that without “precepts, Samadhi and wisdom” and “listening, contemplating and practicing,” without conditioned phenomena, how are we able to thoroughly understand the door of “retaining and upholding”? If we lack precepts, how can we walk the Bodhisattva-path? While among people, how can we remain pure and undefiled? So, when it comes to “existence” and “non-existence,” we must mindfully seek to thoroughly comprehend them.
“The two appearances of existence and non-existence are equal and non-dual”. [This state] is one of liberation. There is no attachment to “existence”. We must know that we do not need to be attached. When we see through interpersonal conflicts, we have no interpersonal conflicts. If we see through fame and material things, then as we are living, what need is there to be attached? Why must we be attached to appearances of “existence”? There is no need. So, we must be very mindful.
Although everything is empty, what we must seek is “wondrous existence”. As for true Suchness, we must maintain our nature of True Suchness, our wisdom equal to that of the Buddha. This is the True Suchness of pure and wondrous existence. So, we must not give up. Spiritual cultivation is about not giving up. We must continuously cultivate ourselves throughout lifetime after lifetime. So, we say, “The two appearances are equal and non-dual”. Whether conditioned phenomena or unconditioned Dharma, they are all for us to use in order to transform sentient beings while remaining undefiled by them and maintaining a pure heart. This is “retaining and upholding all Dharma]. “This means attaining the revolution dharana.” If we can abide within all phenomena without allowing these phenomena to obstruct us, then there will be no “conditioned” or “unconditioned” phenomena that can obstruct us. In this way, we can still cultivate our Bodhisattva-practice and fulfill our great vows. This is the path we walk “to actualize the Six Paramitas in all actions. With the Dharma-doors, they were perfectly replete [with all principles”. Within these Dharma-doors, we clearly understand [the Dharma] and can even turn the Dharma-wheel. We must enter and exit the door of upholding and retaining without hindrances. We must enter the Dharma of emptiness and exit; we must enter the Dharma of existence and exit. We must enter and exit the two doors of emptiness and existence. We enter and exit without hindrances because we completely understand them. We must understand them very clearly.
Continuing on, the sutra passage states, Furthermore, Bodhisattvas-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel.
Furthermore, Bodhisattvas-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel: Their wisdom was extremely profound and they abided in the state of non-retreating, thus they could turn the non-retreating Dharma-wheel for sentient beings.
So, there were not just Bodhisattvas as numerous as the dust particles of one world who could turn the Dharma-wheel. Furthermore, “Bodhisattvas-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel”. This is even more profound! “They were able to turn the non-retreating [Dharma-wheel]. Once they went in and turned the Dharma-wheel for sentient beings they were able to help sentient beings uphold the teachings and practice according to the teachings without retreating in their hearts. These teachers had to deeply enter [the teachings]. They had to put in great effort and engage in deep spiritual practice.
“Deep” refers to engaging in practice over a long time, making them very experienced. Their experiences were broad, having come and gone through countless worlds. Such Bodhisattvas covered the great trichiliocosm. There were many Bodhisattvas [like this]. Their “wisdom was extremely profound, and they abided in the state of non-retreating”. These were very experienced Bodhisattvas. In terms of the grounds of Bodhisattvas, they had already arrived at the eighth ground and were non-retreating. “Thus they could turn the non-retreating Dharma-wheel for sentient beings”. These Bodhisattvas were very experienced.
Continuing on, the sutra passage states, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel”.
1000 small chiliocosms of 1000 worlds make up “one medium chiliocosm,” while 1000 medium chiliocosms make up “one great chiliocosm”. There are three factors of 1000, so they are called a “trichiliocosm”.
Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel: 1000 small chiliocosms are called a medium chiliocosm; 1000 medium chiliocosms make up one great chiliocosm. Here, there are Bodhisattvas as numerous as the dust particles of the lands within two trichiliocosms.
So, here the sutra mentions “the lands within two trichiliocosms”. This refers to two trichiliocosms. In the lands of one trichiliocosm, the number of dust particles is already very large. This is to say nothing of two trichiliocosms. In any case, it is a lot; it cannot be counted. They are [as numerous as] dust particles! Within the Lotus Sutra, there are many [analogies with] dust particles. They are incalculable. Previously [the Buddha] told us, “Neither a mathematician nor his disciples” can calculate the number. [The Buddha] told us this in the Chapter on the Parable of the Conjured City. So, it is truly difficult to express this number. [The number] we now speak of refers to the number of Bodhisattvas.
Here, “the lands within two trichiliocosms” means that if the worlds of two trichiliocosms were all ground into dust particles, this would be the number of Bodhisattvas. They realized the Dharma-nature to be empty, abided in a state of purity and were able to turn the pure Dharma-wheel for sentient beings.
“Here, ‘the lands within two trichiliocosms’…”. 2000 medium chiliocosms make up two trichiliocosms. “[If they] were all ground into dust particles…”. If these two trichiliocosms were ground to dust, the [number of] dust particles “would be the number of Bodhisattvas”. [The Buddha] told them that this represented the number of Bodhisattvas. How many were there? There were already this many Bodhisattvas who realized the Dharma-nature to be empty”. They had realized that the Dharma-nature was innately empty. In summary, this was to tell us that to be free of hindrances is to be “empty”. “[They] abided in a state of purity”. Because [everything] is empty, no defilements will taint them. Although we say there is much pollution, it is air pollution; it is pollution of the air [within empty space]. It is not pollution of [space itself], not at all. It is air, air that [exists] in this emptiness, and not “the emptiness” that is polluted. No matter how filthy something may be, in this space, when we try to splash it [with water], [he filth] still falls onto the ground; it will not remain in the empty space. So, [they realized] “emptiness” and “abided in a state of purity”. If we can be completely empty, we will not be tainted by any defilements. So, “[They] were able to turn the pure Dharma-wheel for sentient beings”. In this way, these Bodhisattvas with completely undefiled wisdom and Dharma-nature were able to turn the Dharma-wheel. These Bodhisattvas were so many. So, we must mindfully seek to understand this.
“The lands within two trichiliocosms refer to 2000 medium chiliocosms. They turned the non-retreating Dharma-wheel, meaning they were non-retreating in every thought. Those who realized this had entered the eighth ground”.
Several thousand thoughts [occur] in a moment; our thoughts are very rapid. When I tell you there are thousands of worlds, you give rise to countless thoughts. In your mind, you may say, “How can there be that many?” When [these worlds] are ground to dust, we know they become dust particles, but how many particles [are there]? Our minds have [the sense that] the number is large, uncountable. So, we can see that in one thought, our thought [contains] infinite phenomena. So, by the same principle, “They turned the non-retreating Dharma-wheel, meaning they were non-retreating in every thought”. That is, our thoughts are all within the pure and undefiled Dharma. Thus, being pure and undefiled, we do not retreat. “[The Bodhisattvas] who realized this had entered the eighth ground”. They had already ascended along the grounds of Bodhisattvas and had reached the eighth ground. “Turning the pure Dharma-wheel refers to being replete with eloquence and manifesting great spiritual powers”.
Turning the pure Dharma-wheel refers to being replete with eloquence and manifesting great spiritual powers. They encompassed the realm of sentient beings without hindrances and attachments. Those who realized this had entered the tenth ground.
When we are replete with eloquence, we thoroughly comprehend all Dharma. When we have the Four Kinds of Unobstructed Eloquence, naturally, with many teachings that are profound and difficult to explain, we must devise ways to help everyone understand them. We must really put our hearts into this. So, “[They] manifested great spiritual powers” [Bodhisattvas] must use various concepts and ideas to understand the true principles and analyze the true principles of the universe. They must use the wisdom-nature of True Suchness to comprehend and analyze the true principles of the universe. Thus, they were replete with eloquence. There are many [principles], but with [the wisdoms of unobstructed] Dharma, meaning and rhetoric, they were able to constantly analyze and [teach] with eloquence. “[They] manifested great spiritual powers”. This is their “spiritual power”. They realized the true principles with their nature of True Suchness and taught the Dharma according to capabilities. This was their “spiritual powers” “They encompassed the realm of sentient beings”. This Dharma encompasses the universe; thus it encompassed the phenomena of sentient beings’ ignorance. They could analyze [sentient beings’ ignorance] for them to understand. Since these encompassed sentient beings’ phenomena, [the Bodhisattvas] were without hindrances; they were “without hindrances and attachments”. As they spoke of sentient beings’ ignorance and afflictions, [they treated] “afflictions [as] Bodhi”. People who teach about afflictions treat them as the Dharma; they teach them as Bodhi and are thus not defiled by afflictions. So, they are “without hindrances and attachments. Those who realized this had entered the tenth ground”. This is “the tenth ground”. Everyone, when we began to discuss this chapter, I told you that it is very deep and difficult to understand. Indeed! It is deep and difficult to understand, yet we must understand it. We must explain it in a way for others to understand. For those who listen [to it], what kind of mindset should they have to truly accept it and be liberated from afflictions, obstructions and attachments? Those teaching it are like this, so how can we liberate ourselves from afflictions and never let them defile us again? Regarding our habits, shouldn’t we quickly eliminate bad habits? As for virtuous Dharma, shouldn’t we quickly pursue it? Shouldn’t our Six Roots and Eight Consciousnesses clearly distinguish between [good and bad]? We must quickly distance ourselves from the afflicted mindset of sentient beings. We must quickly and diligently [practice] the Bodhisattvas’ Six Paramitas so that what returns to our eighth consciousness is pure and undefiled and goes on to enter our ninth consciousness, the state of True Suchness and purity. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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