Explanations by Master Cheng-Yan
Subject: The Unhindered Application of the Three Wisdoms (三智一心周遍無礙)
Date: December.26. 2016
“We intrinsically possess the three kinds of wisdom and the one mind. When the one mind is purified, the three kinds of wisdom are revealed. Subtle and wondrous, they are neither three nor one. They are both three and one, therefore they are wondrous. Their essence is perfect and complete, thus they are flawless. They can be applied everywhere, thus they are unhindered.”
When we look at our mind, we see that we have always had the three kinds of wisdom and the one mind. We have always been replete with these. Once our mind becomes pure, the three kinds of wisdom will be revealed. When the Three Wisdoms are revealed, [we can see] how subtle and wondrous they are! The Buddha-nature that we all intrinsically have is neither three nor one, is both three and one. This is a very subtle and wondrous principle.
The one mind is the three kinds of wisdom, and the three kinds of wisdom return to the one mind; their wondrous essence is in perfect harmony. For the Buddha this is very clear, but for us ordinary people it is still confusing. So, in our spiritual practice, I hope we understand this very clearly. Whether with principles or matters, the wondrous essence can be perfecta and complete, with matters and principles in perfect harmony. We continue this until our one mind is pure.
When our one mind becomes pure, naturally we will be flawless in [our study of] all Dharma; none of the true principles will leak away. The true principles that are inherently within us will not leak away. When it comes time to apply them, they can be used everywhere unhindered. This is what the Buddha attained, so He is called the Great Enlightened One; He has attained Buddhahood.
The reason we are called unenlightened beings is that unenlightened beings are confused, very dazed and confused. We seem to know everything, yet when we face the matters of the world, we take issue over everything. We fight about who is right and who is wrong. We are always in conflict over right and wrong. This is so taxing! What are the three kinds of wisdom? Let us try to understand a little more clearly these three kinds of wisdom.
The three kinds of wisdom: The wisdom of all Dharma, the wisdom of enlightenment and all-encompassing wisdom.
Of the three kinds of wisdom, the first is the wisdom of all Dharma. The wisdom of all Dharma is the wisdom of Hearers and Solitary Realizers, the knowing that the universal state of all phenomena is the state of emptiness.
Over the course of our spiritual practice, we first take the Buddha’s voice into our ears. However the Buddha teaches us, that is how we accept the teachings. We know the principles of the Dharma and understand everything about the world and suffering, causation, cessation and the Path. We “know that the universal state of all phenomena is the state of emptiness.”
All suffering stems from the karmic forces of causes and conditions we face after creating them while in the midst of illusion. This is where ordinary people’s quarrels come from. Thus we continually, under the influence of ignorance, affliction and delusion, create more karma. As is always the case, everything passes and nothing remains, except for our karma. This is suffering. So it says, “The universal state of all phenomena is the state of emptiness.” Yet we still take issue over this emptiness.
No matter how much wealth we have, “We cannot take anything with us when we die.” Isn’t this emptiness? If we can be clear about all things in the world, then from listening to the Dharma, we understand the impermanence of everything in the world. Thus, from the wisdom of Hearers we reach that of Solitary Realizer. This is the wisdom of all Dharma.
The second kind of wisdom is the wisdom of enlightenment.
The wisdom of enlightenment is the wisdom of Bodhisattvas. The wisdom of Bodhisattvas is “knowing all the differing kinds of teachings that lead to enlightenment.”
Bodhisattvas understand everything about the world and also know that they must transform sentient beings. Not only do they know that all things are empty, that everything [happens] due to the law of karma, they also dedicate themselves to helping others. [Understanding the law] of causes and conditions, they form good affinities with others, to have the affinities to transform others. By going among people, they experience all the different kinds of principles. With all of these different kinds of teachings, they must understand and analyze and try to overcome maras. If even the slightest of impurities is missed, then among the different teachings of the Path, they will still be slightly off in [understanding].
The third is all-encompassing wisdom.
This is not just the wisdom of all Dharma, but also the wisdom of enlightenment and all-encompassing wisdom, the three kinds of wisdom, together. This is the Buddha’s wisdom. “Buddha-wisdom is perfect and clear. With it one can understand all universal and differing phenomena. It encompasses all Dharma that can transform beings and eliminate delusions.”
This is the wisdom of the Buddha. It is not merely the understanding of all worldly phenomena. With it one is also able to understand the afflictions of sentient beings and all kinds of principles. So, He had already completely understood all, both universal phenomena, the state of all things in the world, and differing phenomena, the inner states of the world’s sentient beings, each of which is different.
However many sentient beings there are is how many kinds of afflictions and ignorance there are.
All are different, so how does the Tathagata go about transforming and delivering people? He transforms and delivers them in accordance with their capabilities. The Buddha did this in the world for over 40 years. All of these matters and principles are in fact inseparable from the one mind. The Dharma is fundamentally equal in all. The Buddha-mind is one, the Dharma is also one. The Buddha had only the one mind and worked for one great cause. All matters and principles are in the one mind.
So, “All matters and principles are inseparable from the one mind.” This is the Buddha-mind. “Therefore, we need true faith in the one mind.” This is the true ultimate wisdom.
We unenlightened begins are all different, with many discursive thoughts and afflictions. Now that we have encountered the Buddha-Dharma, we must [have faith]. When it comes to true principles, we must have “true faith in the one mind.” We must believe in this, for only this is the true ultimate wisdom. So, these are the three kinds of wisdom. I hope that in all matters and all principles we are able to understand things clearly.
Actually, from our distracted minds we can return to the one mind. We must believe in the true principles that the Buddha taught; then our compassion and wisdom can manifest. Only by cultivating contemplation will we be able to concentrate our minds. To truly put oneself in another’s shoes is truly the ultimate state of spiritual practice.
“One mind” is “a single thought.” In the Buddha’s every single thought, “The mind-nature is all-pervasive.” Our mind and our nature are truly all-pervasive. It is truly inconceivable! We are ordinary people yet it is possible to have this all-pervasiveness of mind. We have always had this [potential].
“This spirit reaches through the void unhindered.” Throughout the Dharma-realms of the universe, we can move smoothly and unhindered. When I tell you about Malaysia, your thoughts go to Malyasia. When I tell you about Nepal, your [thoughts] go to Nepal. They can connect to any place. When your thoughts spread, “They are all-pervasive; its spirit reaches through the void unhindered.” Bringing our thoughts back, they are the one mind. This is our mind; there is only the one mind.
Good and evil actions both come from the same mind. Afflictions and ignorance or wisdom and total understanding are also determined by this mind. So, everywhere in the sutras we see, “In the Three Realms there is no other Dharma; everything is created by the one mind.”
Everyone, the three kinds of wisdom and one mind were originally one, but in relation to matters are split into three. In relation to principles, they are singular. So, they are not one nor three, are both one and three. The three kinds of wisdom and the one mind, the one mind and the three kinds of wisdom, are fundamentally of one essence. How long have we had them? In fact, since before Beginningless Time, for many dust-inked kalpas. It is impossible to know how long it has been. We all inherently have the one mind and three kinds of wisdom. The three kinds of wisdom and the one mind are intrinsic to everyone.
So, the previous passage says, “In this way, one small kalpa and then ten small kalpas passed as he sat in the lotus position with body and mind unmoving. Yet the Dharma of all Buddha still did not appear before him”.
In the past, Great Unhindered Wisdom Superior Buddha’s lifespan was 540 trillion nayutas of kalpas. Everyone should remember this “That Buddha had already sat in the place of enlightenment and destroyed the army of Mara.” Just how long did He “sit in the place of enlightenment”? He sat for one and then for ten small kalpas. This was His spiritual practice. “As he sat in the lotus position with body and mind unmoving, the Dharma of all Buddhas still did not appear.
The next sutra passage then says, “At that time, heavenly beings from Trayastrimsa Heaven first, for the sake of that Buddha, set up a lion throne beneath the Bodhi-tree. The throne was one yojana in height. On this throne, that Buddha would attain Anuttara-samyak-sambodhi”.
“At that time”, heavenly beings came from Trayastrimsa Heaven, also called the Heaven of the Thirty-Three, the second of the six heavens in the desire realm. Beneath the Heaven of the Thirty-Three, beneath Trayastrimsa Heaven, is which heaven? The Heavens of the Four Heavenly Kings. One day there is 50 years in the human realm. Above the Heavens of the Four Heavenly Kings lies Trayastrimsa Heaven. How long is one day there? One day there is 100 years in the human realm.
So, lifespans in the Trayastrimsa Heaven are long. The lifespans of those living there are very long. People are also very tall there. So, that place is “80000 yojanas above the Saha World.” “The sentient beings in this heaven are one yojana in height.”
At that time, heavenly beings from Trayastrimsa Heaven: This is called the Heaven of the Thirty-three, second of the six heavens in the desire realm. It is located on the peak of Mt. Sumeru, 80,000 yojanas above the Saha World. The sentient beings in this heaven are one yojana in height, with a lifespan of 1,000 years. 100 years in our world is one day and night for them.
Do you know how high one yojana is? It is 40 li. The heavenly beings there all grow so tall. This is not impossible. How big is an ant? They are just small creatures. Look how tall humans are [when compared to them]. So, if we compare humans to heavenly beings, then heavenly beings would be just that tall. Their lifespan there is 1,000 years.
It also says “100 years in our world is one day and one night for them.” 100 years in our world is merely one night and one day for them. First, for the sake of that Buddha: When Great Unhindered Buddha was about to attain enlightenment, the heavenly beings from Trayastrimsa prepared for that Great Unhindered Tathagata. Before He sat in the place of enlightenment, they first set up a throne beneath the Bodhi-tree.
“First, for the sake of that Buddha,” refers to the time when Great Unhindered Wisdom Superior Buddha was about to attain enlightenment. Heavenly beings from the Trayastrimsa Heaven began to prepare the place of enlightenment for the sake of that Buddha. This place of practice under the Bodhi-tree is called the Bodhimanda. They set up a throne beneath the Bodhi-tree.
“Beneath the Bodhi-tree: All Buddhas in Their response-bodies attain Bodhi underneath a tree.” Beneath the Bodhi-tree: All Buddhas in Their response-bodies attain Bodhi underneath a tree. Because in the causal ground, They give rise to Bodhicitta, and engage in Bodhi-practices, They are like the seeds of the Bodhi-tree, whose roots, stems, branches and leaves gradually grow. Thus, the fruit They attain is reaching enlightenment beneath the tree.
Every Buddha follows a pattern similar to this. They all sit beneath a tree, out in nature. In nature, amidst the mountains and rivers, and with a tree, when it is sunny, they have some shade. Therefore, He chose to sit beneath a Bodhi-tree to become one with nature.
So, all Buddhas are the same. They “set up a lion throne beneath the Bodhi-tree.” Heavenly beings set up this throne. How tall was it? It was “one yojana in height.” We just mentioned how tall the bodies of heavenly beings are. Great Unhindered Wisdom Superior Buddha was probably also this tall, so the throne which they set up would also have to be that tall.
So, “The throne they set up was also spacious and grand. It was 40 li in height.” It was yojana is 40 li. They set up such a tall chair. The “lion throne” is the Buddha’s throne, the place where the Buddha would sit. It was in this place that He could practice calm contemplation. By earnestly practicing calm contemplation there, all things and all principles of the world and all matters and principles of all things in the world became clear to Him. However, at the very end, sentient beings needed different teachings. Sentient beings’ mindset are all different. What methods could He used to train them? This passage is very important.
So, “On this throne, that Buddha would attain Anuttara-samyak-sambodhi.” He was about to attain it. “Would attain” meant it would happen very soon, that He was almost there. The process of spiritual practice is a long one, and we must perfect and complete it. We understand matters and principles, but what about people’s minds? Most important in the Buddha-Dharma is dealing with and taming sentient beings, purifying and transforming sentient beings’ minds. This is the most important thing.
On this throne, that Buddha would attain Anuttara-samyak-sambodhi: Heavenly beings set up a throne out of their wish to serve that Buddha. They invited Him to attain Bodhi on this throne.
So, “Heavenly beings set up a throne out of their wish to serve that Buddha.” They were very reverent, for that Buddha was about to attain Buddhahood. He would soon attain Buddhahood, so, heavenly beings all came to make offerings. They “made offerings” for one worthy of offerings. Heavenly beings all came to make offerings and to set up the lion throne. “They invited Him to attain Bodhi on this throne.” It was there that invited the Buddha to sit when He was about to attain Buddhahood.
“On this throne, that Buddha [was awakened].” It says, “Since they had laid out the throne, they again expressed their wish.” They were expressing their wish that the Buddha would attain enlightenment on this throne. This is how these heavenly beings gave blessings, gave blessings to the Buddha. This practitioner, to sit upon that throne and quickly attain universal perfect enlightenment. “When any Buddha attains enlightenment, it is always the lord of the desire realm that sets up a throne.”
This is because all Buddhas share the same path. When someone gets to that point in their spiritual practice, respects arises in heavenly beings and they set up a seat for him, a throne, as a way to make an offering of respect. This is when all [His practices] are about to become perfect and complete. His Buddha-wisdom was already complete.
So, in learning the Buddha-Dharma, we take the Dharma to heart and put it into practice. We cannot wait until attaining Buddhahood before we begin to transform sentient beings. Now is the time that we have thorough understanding of the principles, so now is the time that we must go among people to form good affinities, to understand the habitual tendencies of sentient beings, in all their varieties all their kinds of ignorance and afflictions. We must seek to understand these. These are the three kinds of wisdom and the one mind, the one mind and the three kinds of wisdom. Let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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